X75n1512_隆興編年通論
卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論目錄
隆興府石室沙門 祖琇 撰第一卷東漢孝明皇帝沙門迦葉摩滕竺法蘭論沙門安世高沙門支婁迦讖竺佛朔孝桓帝優婆塞安玄嚴佛調牟子自敘牟子理惑二十篇論范曄東漢西域傳論第二卷曹魏沙門曇柯羅康僧鎧帛延沙門曇無德曇譯支疆黎接陳思王曹子建吳主孫權沙門維祇難竺律炎優婆塞支謙支亮三藏康僧會太傅闞澤吳主孫皓西晉論沙門竺法護優婆塞聶承遠沙門耆域沙門佛圖澄論東晉敘沙門吉友丞相庾冰建議沙門致拜王者尚書令何充等議不應拜庾冰再議致拜何充等再議不應拜庾冰三議必欲致拜何充等三議駁不應拜尚書令何充法師竺法潛法師支道臨海太守郗超第三卷法師道安論高士孫綽逸士許詢法師慧遠嵩明教題法師影堂論遺民劉裎之姚秦三藏鳩摩羅什論法師道䂮 道融法師道相 道標法師僧肇論尊者弗多羅尊者佛陀耶舍第四卷遠法師沙門不敬王者論五篇論尊者佛陀跋陀法師法顯涼國三藏曇無讖法師道生沙門僧群論魏托跋燾敘魏書佛老志論魏太宗封沙門法果魏光祿崔浩道士寇謙之司馬溫公通鑑論禪師玄高第五卷神僧杯渡三藏求那䟦陀羅宋文帝設大會三藏求那跋摩宋文帝與何尚之羊玄保議佛教康樂侯謝靈運沙門慧觀 慧琳論法師
【現代漢語翻譯】 現代漢語譯本： 《隆興編年通論》目錄
隆興府石室沙門 祖琇 撰 第一卷：東漢孝明皇帝、沙門迦葉摩騰（Kāśyapa Mātanga，古印度僧人）竺法蘭（Dharmaratna，古印度僧人）論、沙門安世高（An Shigao，安息國僧人）、沙門支婁迦讖（Lokakṣema，月氏國僧人）、竺佛朔、孝桓帝、優婆塞安玄、嚴佛調、牟子自敘、牟子理惑二十篇論、范曄東漢西域傳論 第二卷：曹魏沙門曇柯羅（Dharmakāla，印度僧人）、康僧鎧（Kang Senghai）、帛延、沙門曇無德（Dharmaguptaka）、曇譯、支疆黎接、陳思王曹子建、吳主孫權、沙門維祇難（Vighna，印度僧人）、竺律炎、優婆塞支謙（Zhiqian）、支亮、三藏康僧會（Kang Senghui）、太傅闞澤、吳主孫皓、西晉論、沙門竺法護（Dharmarakṣa，月氏人）、優婆塞聶承遠、沙門耆域、沙門佛圖澄（Fotucheng，西域龜茲人）論、東晉敘、沙門吉友、丞相庾冰建議、沙門致拜王者、尚書令何充等議不應拜、庾冰再議致拜、何充等再議不應拜、庾冰三議必欲致拜、何充等三議駁不應拜、尚書令何充、法師竺法潛、法師支道林、海太守郗超 第三卷：法師道安（Dao'an）論、高士孫綽、逸士許詢、法師慧遠（Huiyuan）、嵩明教題、法師影堂論、遺民劉裎之、姚秦三藏鳩摩羅什（Kumārajīva，龜茲國人）論、法師道䂮、道融、法師道相、道標、法師僧肇（Sengzhao）論、尊者弗多羅（Punyatara，印度僧人）、尊者佛陀耶舍（Buddhayasas，罽賓國人） 第四卷：遠法師、沙門不敬王者論五篇論、尊者佛陀跋陀（Buddhabhadra，迦毗羅衛國人）法師、法顯（Faxian）涼國、三藏曇無讖（Dharmakṣema，中印度人）法師、道生（Daosheng）沙門、僧群論、魏托跋燾敘、魏書佛老志論、魏太宗封沙門法果、魏光祿崔浩、道士寇謙之、司馬溫公通鑑論、禪師玄高 第五卷：神僧杯渡、三藏求那䟦陀羅（Guṇabhadra，中印度人）、宋文帝設大會、三藏求那跋摩（Guṇavarma，罽賓國人）、宋文帝與何尚之、羊玄保議佛教、康樂侯謝靈運、沙門慧觀、慧琳論、法師
【English Translation】 English version: Table of Contents of Comprehensive Treatise on Buddhist Annals during the Longxing Era
Compiled by Zǔ Xiù, a Śrāmaṇa (Buddhist monk) from the Stone Chamber Monastery in Longxing Prefecture Volume 1: Emperor Xiaoming of the Eastern Han Dynasty, Discussion on Śrāmaṇa Kāśyapa Mātanga and Dharmaratna, Śrāmaṇa An Shigao (Parthian monk), Śrāmaṇa Lokakṣema, Zhu Foshuo, Emperor Xiaohuan, Upāsaka (lay Buddhist) An Xuan, Yan Fotiao, Self-Narration of Mouzi, Treatise on Twenty Chapters of Mouzi's 'Li Huo' (Treatise Dispelling Doubts), Discussion on Fan Ye's 'Records of the Western Regions in the Eastern Han Dynasty' Volume 2: Śrāmaṇa Dharmakāla of the Cao Wei Dynasty, Kang Senghai, Bo Yan, Śrāmaṇa Dharmaguptaka, Tan Yi, Zhi Jiangli Jie, Prince Chensi Cao Zijian, Wu Ruler Sun Quan, Śrāmaṇa Vighna, Zhu Luyan, Upāsaka Zhiqian, Zhi Liang, Tripiṭaka Master Kang Senghui, Grand Tutor Kan Ze, Wu Ruler Sun Hao, Discussion on the Western Jin Dynasty, Śrāmaṇa Dharmarakṣa, Upāsaka Nie Chengyuan, Śrāmaṇa Qiyu, Discussion on Śrāmaṇa Fotucheng, Preface to the Eastern Jin Dynasty, Śrāmaṇa Jiyou, Chancellor Yu Bing's Proposal, Śrāmaṇa Paying Homage to the King, Grand Secretary He Chong and Others' Discussion Against Paying Homage, Yu Bing's Second Proposal for Paying Homage, He Chong and Others' Second Discussion Against Paying Homage, Yu Bing's Third Proposal Insisting on Paying Homage, He Chong and Others' Third Refutation Against Paying Homage, Grand Secretary He Chong, Dharma Master Zhu Faqian, Dharma Master Zhi Daolin, Grand Administrator of the Sea Xi Chao Volume 3: Discussion on Dharma Master Dao'an, Recluse Sun Chuo, Hermit Xu Xun, Dharma Master Huiyuan, Inscription on the Songming Teaching, Discussion on Dharma Master's Image Hall, Recluse Liu Chengzhi, Discussion on Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty, Dharma Master Daochuo, Daorong, Dharma Master Daoxiang, Daobiao, Discussion on Dharma Master Sengzhao, Venerable Punyatara, Venerable Buddhayasas Volume 4: Dharma Master Yuan, Five Chapters on the Treatise 'Śrāmaṇa Do Not Revere Kings', Dharma Master Buddhabhadra, Faxian of the Liang Kingdom, Dharma Master Dharmakṣema, Daosheng Śrāmaṇa, Discussion on Sengqun, Wei Tuoba Tao's Preface, Discussion on the 'Records of Buddhism and Taoism in the History of Wei', Emperor Taizong of Wei Enfeoffing Śrāmaṇa Faguo, Cui Hao of Wei Guanglu, Taoist Kou Qianzhi, Sima Wengong's 'Comprehensive Mirror for Aid in Government', Chan Master Xuangao Volume 5: Divine Monk Beidu, Tripiṭaka Master Guṇabhadra, Emperor Wen of the Song Dynasty Holding a Grand Assembly, Tripiṭaka Master Guṇavarma, Emperor Wen of the Song Dynasty Discussing Buddhism with He Shangzhi and Yang Xuanbao, Marquis Xie Lingyun of Kangle, Śrāmaṇa Huiguan, Huilin's Discussion, Dharma Master
法瑗 靈澈魏太子晃禪師玄高慧崇遇害魏太武帝廢教將軍王玄謨魏崔浩族誅論高僧曇始魏高宗復教親為師賢落髮論宋武帝訪求那跋陀羅法師道猷 寶亮司諫上章欲沙門致拜王者朱靈期大士寶公異僧邵碩法主僧瑾名士周顒法師僧鐘論魏顯宗護位沙門曇蘭第六卷齊法師僧遠法師法獻玄暢論大士寶公事蹟沙門凈度 普恒沙門法道 慧嵬中書何點 何胤沙門慧安 曇超隱士劉虬逸士顧歡二教夷夏論司徒袁粲二教難常侍何鎮之折顧歡書常侍朱昭之朱廣之難夷夏論高僧慧通紹正駁夷夏論道士孟景翼正一論司徒張融二教門律周顒徴辯論南齊敘三藏僧伽跋陀羅梁武帝與寶公問答本朝太宗賜謚號詔論武帝妃郗氏第七卷武帝廢道教武帝詔何點胤法師法雲魏主自講維摩經法師僧旻武帝涅槃經疏序沈約中食論設會論論魏胡太后造塔法師慧皎沙門僧朗 道英武帝命慧約法師授歸戒禪師慧達 道仙法師智藏論魏孝明帝會僧道論教魏書佛老志論初祖達磨大師(大乘八道四行)論第八卷雙林大士傅翕(心王銘)論隱士阮孝緒七錄法師慧約梁照明太子舍人劉勰舍俗逆賊侯景破京城梁高祖武皇帝崩(史官魏徴論)論三藏真諦居士陸法和北齊敘禪師僧稠名臣杜弼道陸士修靜與法師曇顯試道術論法師法上齊書王劭敘佛教陳敘禪師慧聞法師寶瓊 洪偃第九卷後周敘
【現代漢語翻譯】 現代漢語譯本 法瑗（人名），靈澈（人名），魏太子晃禪師（人名），玄高慧崇（人名）遇害，魏太武帝（皇帝名）廢除佛教，將軍王玄謨（人名），魏崔浩（人名）被族誅，論高僧曇始（人名），魏高宗（皇帝名）恢復佛教，親自為師賢（人名）落髮，論宋武帝（皇帝名）訪求那跋陀羅法師（人名），道猷（人名），寶亮司諫（人名）上書想讓沙門（出家人）跪拜王者，朱靈期大士（人名），寶公（人名）異僧，邵碩法主（人名），僧瑾（人名），名士周顒（人名），法師僧鐘（人名），論魏顯宗（皇帝名）護衛沙門曇蘭（人名），第六卷齊法師僧遠（人名），法師法獻（人名），玄暢（人名），論大士寶公事蹟，沙門凈度（人名），普恒（人名），沙門法道（人名），慧嵬（人名），中書何點（人名），何胤（人名），沙門慧安（人名），曇超（人名），隱士劉虬（人名），逸士顧歡（人名）二教夷夏論，司徒袁粲（人名）二教難，常侍何鎮之（人名）折顧歡書，常侍朱昭之（人名），朱廣之（人名）難夷夏論，高僧慧通（人名）紹正駁夷夏論，道士孟景翼（人名）正一論，司徒張融（人名）二教門律，周顒（人名）徴辯論，南齊敘三藏僧伽跋陀羅（人名），梁武帝（皇帝名）與寶公問答，本朝太宗（皇帝名）賜謚號詔，論武帝妃郗氏（人名），第七卷武帝廢道教，武帝詔何點（人名），何胤（人名），法師法雲（人名），魏主（皇帝名）自講維摩經，法師僧旻（人名），武帝涅槃經疏序，沈約（人名）中食論，設會論，論魏胡太后（人名）造塔，法師慧皎（人名），沙門僧朗（人名），道英（人名），武帝命慧約法師（人名）授歸戒，禪師慧達（人名），道仙（人名），法師智藏（人名），論魏孝明帝（皇帝名）會僧道論教，魏書佛老志論初祖達磨大師（人名，大乘八道四行），論第八卷雙林大士傅翕（人名，心王銘），論隱士阮孝緒（人名）七錄，法師慧約（人名），梁照明太子舍人劉勰（人名），舍俗逆賊侯景（人名）破京城，梁高祖武皇帝崩（皇帝名，史官魏徴論），論三藏真諦（人名），居士陸法和（人名），北齊敘禪師僧稠（人名），名臣杜弼（人名），道陸士修靜（人名）與法師曇顯（人名）試道術，論法師法上（人名），齊書王劭（人名）敘佛教，陳敘禪師慧聞（人名），法師寶瓊（人名），洪偃（人名），第九卷後周敘
【English Translation】 English version Fa Yuan (person's name), Ling Che (person's name), Chan Master Huang of Wei Crown Prince (person's name), Xuan Gao and Hui Chong (person's names) were killed, Emperor Taiwu of Wei (emperor's name) abolished Buddhism, General Wang Xuanmo (person's name), Cui Hao of Wei (person's name) was exterminated, Discussion on the eminent monk Tan Shi (person's name), Emperor Gaozong of Wei (emperor's name) restored Buddhism, personally tonsured for Master Xian (person's name), Discussion on Emperor Wu of Song (emperor's name) seeking Dharma Master Nabhadra (person's name), Dao You (person's name), Bao Liang, the remonstrating official (person's name), submitted a memorial desiring the Shramanas (monks) to prostrate before the rulers, Great Master Zhu Lingqi (person's name), Extraordinary Monk Bao Gong (person's name), Dharma Lord Shao Shuo (person's name), Monk Jin (person's name), Celebrated Scholar Zhou Yong (person's name), Dharma Master Seng Zhong (person's name), Discussion on Emperor Xianzong of Wei (emperor's name) protecting Shramana Tan Lan (person's name), Volume 6, Qi Dharma Master Seng Yuan (person's name), Dharma Master Fa Xian (person's name), Xuan Chang (person's name), Discussion on the deeds of Great Master Bao Gong, Shramana Jing Du (person's name), Pu Heng (person's name), Shramana Fa Dao (person's name), Hui Wei (person's name), Secretary He Dian (person's name), He Yin (person's name), Shramana Hui An (person's name), Tan Chao (person's name), Recluse Liu Qiu (person's name), Hermit Gu Huan (person's name), Discourse on the Chinese and Barbarian origins of the Two Teachings, Minister Yuan Can (person's name) challenges the Two Teachings, Attendant He Zhenzhi (person's name) refutes Gu Huan's letter, Attendants Zhu Zhaozhi (person's name), Zhu Guangzhi (person's name) challenge the Discourse on the Chinese and Barbarian origins, Eminent Monk Hui Tong (person's name) refutes the Discourse on the Chinese and Barbarian origins, Taoist Meng Jingyi (person's name) on the Zheng Yi doctrine, Minister Zhang Rong (person's name) on the precepts of the Two Teachings, Zhou Yong (person's name) is summoned for debate, Southern Qi records the Tripitaka Sanghabhadra (person's name), Emperor Wu of Liang (emperor's name) in questions and answers with Bao Gong, Imperial Edict of Emperor Taizong of this dynasty bestowing a posthumous title, Discussion on Emperor Wu's concubine, Lady Chi (person's name), Volume 7, Emperor Wu abolishes Taoism, Emperor Wu's edict to He Dian (person's name), He Yin (person's name), Dharma Master Fa Yun (person's name), The Wei ruler (emperor's name) personally lectures on the Vimalakirti Sutra, Dharma Master Seng Min (person's name), Shen Yue's (person's name) preface to Emperor Wu's Nirvana Sutra commentary, Discourse on eating at midday, Discourse on setting up assemblies, Discussion on Empress Dowager Hu of Wei (person's name) building a pagoda, Dharma Master Hui Jiao (person's name), Shramana Seng Lang (person's name), Dao Ying (person's name), Emperor Wu orders Dharma Master Hui Yue (person's name) to bestow the precepts of refuge, Chan Master Hui Da (person's name), Dao Xian (person's name), Dharma Master Zhi Zang (person's name), Discussion on Emperor Xiaoming of Wei (emperor's name) convening monks and Taoists to discuss teachings, The Buddhist and Taoist records in the History of Wei on the First Patriarch Bodhidharma (person's name, Eightfold Path and Four Practices of Mahayana), Discussion on Great Master Fu Xi of Shuanglin (person's name, 'Mind King Inscription'), Discussion on the recluse Ruan Xiaoxu's (person's name) Seven Records, Dharma Master Hui Yue (person's name), Liu Xie (person's name), a retainer of Crown Prince Zhaoming of Liang, The rebellious traitor Hou Jing (person's name) breaches the capital, Emperor Gaozu Wu of Liang collapses (emperor's name, recorded by the historian Wei Zheng), Discussion on the Tripitaka Paramartha (person's name), Layman Lu Faho (person's name), Northern Qi records Chan Master Seng Chou (person's name), Celebrated Minister Du Bi (person's name), Taoist Lu Shijing (person's name) and Dharma Master Tan Xian (person's name) test their Taoist skills, Discussion on Dharma Master Fa Shang (person's name), Wang Shao's (person's name) account of Buddhism in the History of Qi, Chen records Chan Master Hui Wen (person's name), Dharma Master Bao Qiong (person's name), Hong Yan (person's name), Volume 9, Later Zhou records
道士張賓與法知炫辯二教法師道安二教論周武帝廢二教法師靜藹周武帝焚經像周武帝廢齊地二教法師慧遠杭辯周宣帝復教沙門法藏 任道林論隋敘法師曇延 尼智仙律師靈藏 曇詢隱士李士謙論二祖可大師天臺智者大師(智顗)文中子王通東皋子王績論隋文帝建舍利塔論第十卷禪師智舜法師曇遷法師明瞻對煬帝辯僧不拜王者三祖璨大師(信心銘)論法師慧凈與道士余永通論義神僧法喜論唐敘法師慧乘與道士劉進喜論義傅弈上廢釋教表唐高祖詔問佛教利害宰相蕭瑀廷辯法師慧乘等著破邪論典儀李師政內德論論第十一卷高祖沙汰二教詔論太宗問治魏徴對太宗誡傅奕毀佛太宗吞蝗蟲詔所在戰場並建立佛寺論天下斷死罪二十九人四祖信大師為融禪師說法三藏玄奘辭游西域法師充琬詔天下州府量定度僧尼數論張士衡答皇太子問律師慧𠆫詔老子在釋氏之上法師智實辯爭不允論尚書虞世南法師慧凈與道士蔡子晃論義法師慧琳太原僧道請帝臨幸論詔禁販鬻佛像相國蕭瑀太宗幸弘福寺施絹法師法順奘法師入祇羅等國原州獻瑞石文論第十二卷法師玄奘至自西域見帝于東都奘法師進新譯經論請帝為序太宗降來不允奘法師再請制序表法師慧棱方士李淳風太宗命奘法師罷道輔政奘力辭獲免詔寫新譯經論宣賜九疏通太宗三藏聖教序奘法師謝表皇太子
菩薩藏經後序詔賜奘法師磨衲詔天下寺院各放度僧五人詔禁中創傳法院留奘法師談道皇太子創大慈恩寺太宗崩(本紀贊)論四祖信大師第十三卷高宗賜內宮亡人衣物助奘法師建塔天竺國遣使致奘法師書奘法師復天竺法主慧天書法師窺基法師慧立上于志寧書尚藥呂才見奘法師悔過奘法師乞差譯經潤文官高宗御製慈恩寺碑奘法師謝表京城迎大慈恩寺碑詔除僧尼同俗刑道士李榮與法師義褒論義奘法師辭入嵩山制不允道士黃壽與法師會隱論義三藏法師玄奘示寂論律師道宣香山妙善緣起論第十四卷僧道定奪化胡經論五祖忍大師舊唐史達磨事蹟論尊者佛陀波利法師窺基 玄暉十沙門上則天大云經論則天遣使于闐取華嚴梵本法師法藏國師慧安三藏義凈至自西域宰相狄仁傑諫鑄像表論御史張廷圭諫鑄像表詔賢首法藏講新華嚴經納言李嶠諫鑄像表中宗復位詔六祖能大師中書令張說國師神秀碑國師慧安示寂實叉難提再至京師第十五卷禪師法儀律師道岸睿宗即位普度僧尼道士三藏菩提流志神僧萬回論大士僧伽詔禪師一行辭不赴六祖能大師舊唐書六祖事蹟論永嘉玄覺禪師玄宗詔禪師一行至闕禪師元圭為岳神授戒論三藏無畏召龍致雨宰相宋璟入曹溪禮塔詔禪師一行撰大衍曆沙門智升禪師一行進黃道儀沙門牛云日本國僧榮睿菩提流志示寂禪師破灶隋
【現代漢語翻譯】 現代漢語譯本 《菩薩藏經》後序，詔令賜予奘法師（玄奘法師）磨衲（粗布僧衣），詔令天下寺院各放度僧五人，詔令禁中（皇宮內）建立傳法院，留奘法師談道，皇太子建立大慈恩寺，太宗崩（李世民駕崩）（本紀贊）。 論四祖信大師（佛教禪宗四祖道信大師）第十三卷，高宗（唐高宗李治）賜內宮亡人衣物，助奘法師建塔，天竺國（印度）遣使致奘法師書，奘法師復天竺法主慧天書法師，窺基法師（玄奘弟子窺基），慧立上于志寧書，尚藥呂才見奘法師悔過，奘法師乞差譯經潤文官，高宗御製慈恩寺碑，奘法師謝表，京城迎大慈恩寺碑，詔除僧尼同俗刑，道士李榮與法師義褒論義，奘法師辭入嵩山制不允，道士黃壽與法師會隱論義，三藏法師玄奘示寂。 論律師道宣（唐代律宗高僧道宣）香山妙善緣起論第十四卷，僧道定奪化胡經論，五祖忍大師（佛教禪宗五祖弘忍大師），舊唐史達磨事蹟，論尊者佛陀波利法師，窺基、玄暉十沙門上則天（武則天）大云經論，則天遣使于闐（古國名）取華嚴梵本，法師法藏（華嚴宗實際創始人法藏），國師慧安（唐代高僧慧安），三藏義凈（唐代著名譯經家義凈）至自西域，宰相狄仁傑諫鑄像表，論御史張廷圭諫鑄像表，詔賢首法藏講新華嚴經，納言李嶠諫鑄像表，中宗（唐中宗李顯）復位詔，六祖能大師（佛教禪宗六祖慧能大師），中書令張說國師神秀碑，國師慧安示寂，實叉難提（唐代譯經家實叉難陀）再至京師。 第十五卷，禪師法儀，律師道岸，睿宗（唐睿宗李旦）即位普度僧尼道士，三藏菩提流志（唐代譯經家菩提流志），神僧萬回，論大士僧伽（唐代高僧僧伽），詔禪師一行（唐代天文學家、佛教密宗大師一行）辭不赴，六祖能大師舊唐書六祖事蹟論，永嘉玄覺禪師（唐代禪師永嘉玄覺），玄宗（唐玄宗李隆基）詔禪師一行至闕，禪師元圭為岳神授戒論，三藏無畏（唐代密宗大師善無畏）召龍致雨，宰相宋璟入曹溪禮塔，詔禪師一行撰大衍曆，沙門智升禪師一行進黃道儀，沙門牛云，日本國僧榮睿，菩提流志示寂，禪師破灶隋。
【English Translation】 English version Postscript to the Bodhisattva Piṭaka Sūtra, an imperial edict bestowing a mora-nāthā (coarse cloth robe) upon Dharma Master Zang (Xuanzang), an edict ordering each temple in the realm to ordain five monks, an edict establishing the Translation Courtyard within the imperial palace, retaining Dharma Master Zang to discuss the Way, the Crown Prince establishing the Great Ci'en Temple, Emperor Taizong passing away (Li Shimin) (Eulogy in the Annals). Discussion on the Fourth Patriarch Master Xin (Fourth Chan Patriarch Daoxin), Volume 13, Emperor Gaozong (Emperor Li Zhi of Tang) bestowing clothing of deceased palace members to assist Dharma Master Zang in building a pagoda, the country of India sending envoys to deliver a letter to Dharma Master Zang, Dharma Master Zang replying to Dharma Master Huitian, the Dharma Lord of India, Dharma Master Kuiji (Xuanzang's disciple Kuiji), Huili writing to Yu Zhining, Shangyao (official title) Lü Cai meeting Dharma Master Zang and repenting, Dharma Master Zang requesting the appointment of officials to revise the translation of scriptures, Emperor Gaozong composing the inscription for the Great Ci'en Temple, Dharma Master Zang's memorial of thanks, the capital welcoming the inscription for the Great Ci'en Temple, an edict removing the shared punishment of monks and nuns with commoners, Daoist Li Rong and the Dharma Master engaging in righteous debate, Dharma Master Zang requesting to enter Mount Song, which was not permitted by imperial decree, Daoist Huang Shou meeting with the Dharma Master in seclusion for debate, Tripitaka Master Xuanzang passing away. Discussion on Vinaya Master Daoxuan (Tang Dynasty Vinaya Master Daoxuan)'s Xiangshan Miaoshan Origin Treatise, Volume 14, Monks and Daoists determining the Huahu Jing (Scripture on the Conversion of the Barbarians), Fifth Patriarch Master Ren (Fifth Chan Patriarch Hongren), Records of Bodhidharma in the Old Book of Tang, Discussion on Venerable Buddha-pāli, Kuiji and Xuanhui, ten śrāmaṇeras presenting the Great Cloud Sūtra to Empress Wu Zetian, Empress Wu Zetian sending envoys to Khotan (ancient kingdom) to retrieve the Sanskrit version of the Avataṃsaka Sūtra, Dharma Master Fazang (actual founder of the Huayan School Fazang), National Teacher Huian (Tang Dynasty eminent monk Huian), Tripitaka Yijing (Tang Dynasty famous translator Yijing) arriving from the Western Regions, Chancellor Di Renjie's memorial advising against casting statues, Discussion on Censor Zhang Tinggui's memorial advising against casting statues, an edict ordering the virtuous leader Fazang to lecture on the new Avataṃsaka Sūtra, Chancellor Li Qiao's memorial advising against casting statues, Emperor Zhongzong (Emperor Li Xian of Tang) issuing a decree upon his restoration, Sixth Patriarch Master Neng (Sixth Chan Patriarch Huineng), Zhongshuling (official title) Zhang Yue's inscription for National Teacher Shenxiu, National Teacher Huian passing away, Śikṣānanda (Tang Dynasty translator Śikṣānanda) arriving in the capital again. Volume 15, Chan Master's Dharma Practices, Vinaya Master Dao'an, Emperor Ruizong (Emperor Li Dan of Tang) ascending the throne and universally ordaining monks, nuns, and Daoists, Tripitaka Bodhiruci (Tang Dynasty translator Bodhiruci), the miraculous monk Wanhui, Discussion on Bodhisattva Saṃghā (Tang Dynasty eminent monk Saṃghā), an edict ordering Chan Master Yixing (Tang Dynasty astronomer and esoteric Buddhist master Yixing) to decline the summons, Sixth Patriarch Master Neng, Records of the Sixth Patriarch in the Old Book of Tang, Discussion on Chan Master Yongjia Xuanjue (Tang Dynasty Chan Master Yongjia Xuanjue), Emperor Xuanzong (Emperor Li Longji of Tang) summoning Chan Master Yixing to the palace, Chan Master Yuangui bestowing precepts upon the mountain god, Discussion on Tripitaka Vajrabodhi (Tang Dynasty esoteric master Vajrabodhi) summoning dragons to bring rain, Chancellor Song Jing entering Caoxi to pay respects to the pagoda, an edict ordering Chan Master Yixing to compile the Dayan Calendar, Śrāmaṇa Zhisheng and Chan Master Yixing presenting the Huangdao Instrument, Śrāmaṇa Niuyun, Japanese monk Eisei, Bodhiruci passing away, Chan Master Pozao Sui.
禪師一行示寂論第十六卷大師張說般若心經序(二法堂贊)三藏金剛智論禪師義福方士張果三藏無畏論三藏不空游西域傳教沙門法秀論長者李通玄論青原行思禪師禪師普寂太子詹事嚴挺禪師本凈入內說法張正甫懷讓禪師碑賀知章乞度為道士道士吳筠三藏不空至自田域李華玄素禪師碑三藏不空致天神降見第十七卷左溪禪師玄朗梁肅天臺法門議魯山令元德秀論逆賊安祿山陷長安玄宗幸蜀肅宗即位千靈武論立內道場新羅僧無漏詔南陽慧忠禪師顏魯公天下放生池碑左丞王摩詰尼真如進天帝十三寶論代宗詔諸寺講仁王經法師良賁仁王經疏序禁中作盂蘭盆會宰相杜鴻漸請禪師無住說法論國師慧忠與太白山人問答徑山道欽禪師牛頭慧忠禪師西域大耳三藏論第十八卷嚴郢不空三藏碑梁肅律師曇一碑獨孤及三祖大師賜謚碑顏魯公撫州戒壇碑論護國三藏崇慧論沙門圓澤隱士李源國師慧忠示寂論宰相王縉禪師崇慧華嚴疏主澄相國李泌南嶽明瓚禪師(懶瓚敬)第十九卷荊溪禪師湛然梁肅天臺止觀統例論馬祖道一禪師德宗詔法師澄觀譯經石頭希遷禪師(參同契)高僧皎然 靈澈權相國送澈上人序權相國送玄禪師序律師僧標詔法師澄觀入內升座賜號清涼國師論許堯佐律師熙怡碑劉軻黃石巖高僧記第二十卷柳子厚律師法證碑隱士陸羽 王休僧智崇白樂
【現代漢語翻譯】 現代漢語譯本：禪師一行示寂論第十六卷，大師張說《般若心經序》（二法堂贊），三藏金剛智論，禪師義福，方士張果，三藏無畏論，三藏不空游西域傳教，沙門法秀論，長者李通玄論，青原行思禪師，禪師普寂，太子詹事嚴挺，禪師本凈入內說法，張正甫懷讓禪師碑，賀知章乞度為道士，道士吳筠，三藏不空至自田域，李華《玄素禪師碑》，三藏不空致天神降見。第十七卷，左溪禪師玄朗，梁肅天臺法門議，魯山令元德秀論，逆賊安祿山陷長安，玄宗幸蜀，肅宗即位千靈武論，立內道場，新羅僧無漏詔南陽慧忠禪師，顏魯公《天下放生池碑》，左丞王摩詰尼真如進天帝十三寶論，代宗詔諸寺講《仁王經》，法師良賁《仁王經疏序》，禁中作盂蘭盆會，宰相杜鴻漸請禪師無住說法，論國師慧忠與太白山人問答，逕山道欽禪師，牛頭慧忠禪師，西域大耳三藏論。第十八卷，嚴郢《不空三藏碑》，梁肅《律師曇一碑》，獨孤及《三祖大師賜謚碑》，顏魯公撫州戒壇碑，論護國三藏崇慧，論沙門圓澤隱士李源，國師慧忠示寂論，宰相王縉禪師崇慧，華嚴疏主澄相國李泌，南嶽明瓚禪師(懶瓚敬)。第十九卷，荊溪禪師湛然，梁肅天臺止觀統例論，馬祖道一禪師，德宗詔法師澄觀譯經，石頭希遷禪師(參同契)，高僧皎然，靈澈，權相國送澈上人序，權相國送玄禪師序，律師僧標，詔法師澄觀入內升座賜號清涼國師，論許堯佐《律師熙怡碑》，劉軻《黃石巖高僧記》。第二十卷，柳子厚《律師法證碑》，隱士陸羽，王休，僧智崇，白樂。
【English Translation】 English version: Chapter 16, 'On the Passing Away of Zen Master Yixing,' Preface to the 'Heart Sutra' by Master Zhang Yue (Eulogy for the Two Dharma Halls), Treatise by Tripitaka Vajrabodhi, Zen Master Yifu, Fangshi Zhang Guo, Treatise by Tripitaka Amoghavajra, Tripitaka Amoghavajra's Journey to the Western Regions to Propagate the Dharma, Treatise by Shramana Faxiu, Treatise by Elder Li Tongxuan, Zen Master Qingyuan Xingsi, Zen Master Puji, Yan Ting, the Crown Prince's Grand Tutor, Zen Master Benjing's Dharma Talk in the Palace, Stele for Zen Master Huairang by Zhang Zhengfu, He Zhizhang's Request to Become a Taoist Priest, Taoist Priest Wu Yun, Tripitaka Amoghavajra Arrives from the Fields, Li Hua's 'Stele for Zen Master Xuansu,' Tripitaka Amoghavajra Causes Heavenly Deities to Descend and Appear. Chapter 17, Zen Master Zuoqi Xuanlang, Liang Su's Discussion on the Tiantai Dharma Gate, Yuan Dexiu, Magistrate of Lushan, on, the Rebel An Lushan Occupies Chang'an, Emperor Xuanzong Flees to Shu, Emperor Suzong Ascends the Throne, Discussion on a Thousand Lingwu, Establishing an Inner Dharma Assembly, Silla Monk Wulou Summons Zen Master Huizhong of Nanyang, Yan Lugong's 'Stele for the National Release Pond,' Left Minister Wang Mojie's Nun Zhenru Presents Thirteen Treasures to the Heavenly Emperor, Emperor Daizong Orders All Temples to Lecture on the 'Humane King Sutra,' Preface to the 'Humane King Sutra Commentary' by Dharma Master Liangben, Holding the Ullambana Festival in the Forbidden City, Chancellor Du Hongjian Requests Zen Master Wuzhu to Give a Dharma Talk, Discussion on National Teacher Huizhong's Questions and Answers with a Recluse from Mount Taibai, Zen Master Daoqin of Jing Mountain, Zen Master Niutou Huizhong, Treatise by the Western Regions' Big-Eared Tripitaka. Chapter 18, Yan Ying's 'Stele for Tripitaka Amoghavajra,' Liang Su's 'Stele for Vinaya Master Tan Yi,' Dugu Ji's 'Stele for the Posthumous Title Conferred Upon the Third Patriarch,' Yan Lugong's Ordination Platform Stele in Fuzhou, Discussion on National Protecting Tripitaka Chonghui, Discussion on Shramana Yuanze and Recluse Li Yuan, Treatise on the Passing Away of National Teacher Huizhong, Chancellor Wang Jin's Zen Master Chonghui, Huayan Commentary Master Cheng, Chancellor Li Bi, Zen Master Mingzan of Mount Nanyue (Lazy Zan Jing). Chapter 19, Zen Master Jingxi Zhanran, Liang Su's General Outline of the Tiantai Samatha-Vipassana, Zen Master Mazu Daoyi, Emperor Dezong Orders Dharma Master Chengguan to Translate Sutras, Zen Master Shitou Xiqian (Sandongqi), Eminent Monk Jiaoran, Lingche, Preface by Chancellor Quan to Send Off the Venerable Che, Preface by Chancellor Quan to Send Off Zen Master Xuan, Vinaya Master Sengbiao, Emperor Orders Dharma Master Chengguan to Enter the Palace and Ascend the Seat, Bestowing the Title 'National Teacher Qingliang,' Discussion on Xu Yaozu's 'Stele for Vinaya Master Xiyi,' Liu Ke's 'Record of Eminent Monks of Huangshiyan.' Chapter 20, Liu Zihou's 'Stele for Vinaya Master Fazheng,' Recluse Lu Yu, Wang Xiu, Monk Zhichong, Bai Le.
天哭凝禪師八漸頌盤山寶積禪師柳子厚送浚上人序柳子厚般舟和尚碑太尉韋皋鸚鵡記順宗帝與如滿禪師問答清涼國師答順宗心要憲宗詔鵝湖大義禪師寒山子 拾得論豐干禪師柳子厚禪師如海碑柳子厚送浩初上人序論宰相權德輿草衣禪師宴坐記第二十一卷清涼國師答憲宗華嚴旨要孟簡蕭俯監護譯經論禪者無著入五臺山見文殊太尉呂惠鄉見衣蒲童子禪師懷惲居士龐蘊(百靈則川松山石林齊峰靈照)柳子厚彌陀和尚牌柳子厚凈土院記法師智𧦬禪師道樹百丈懷海禪師(禪苑清規)論柳子厚大明律師(碑陰)柳子厚六祖賜謚碑蘇東坡題䟦論第二十二卷臺山隱峰禪師歸宗智常禪師供奉吳元卿舍俗權相國章敬禪師碑論䧒右馬郎婦白樂天律師上弘碑劉夢得靈澈詩集序柳子厚悼靈澈詩柳子厚復大云寺記柳子厚無姓和尚(碑陰)禪師元浩論憲宗迎佛骨侍郎韓愈佛骨表第二十三卷韓退之見大顛外傳論禪師大顛刺史柳宗元論送文暢上人序琛上人序元皓師序送方及師序玄舉師序論白樂天見鳥窠禪師穆宗詔無業禪師(無業法語)論第二十四卷元微之石壁法華經記 中書王智興請普度僧尼古靈禪師沈傳師請普度僧尼不允論唐伸藥山禪師碑尚書李翱復性書三篇論白樂天石壁經記丹霞天然禪師(玩珠吟)凌行婆第二十五卷文宗詔惟政禪師李訓請罷內道場沙
汰僧尼論南泉普愿禪師裴相國法師端甫碑僧統清涼國師示寂裴相國清涼國師碑銘文宗皇帝國師𦘕像贊論圭峰宗密禪師論武宗立九仙玄壇授法箓武宗議罷釋教論制撿括天下寺院僧尼數廢釋氏詔武宗崩(舊唐史贊)論宣宗即位詔復釋教第二十六卷尚書白樂易(𦘕彌陀佛記)論裴相國平章釋教問答貶李德裕崖州司戶詔論華林善覺禪師黃檗希運禪師宣宗召宏辯禪師入內問法論崔黯復東林寺記溈山靈祐禪師相國鄭愚靈祐禪師碑論李節送沙門疏言序第二十七卷詔羅浮隱士軒轅集宣宗崩(舊史贊通鑑贊)論德山宣鑒禪師臨濟義玄禪師論長沙景岑禪師洞山良價禪師懿宗賜玄法師沉香座法師知玄論禪源諸詮序相國裴休(禪源諸詮序)論迎鳳翔佛骨舍利新唐史贊論第二十八卷巖頭全豁禪師論仰山慧寂禪師論趙州從諗禪師云居道膺禪師論五代序雪峰義存禪師玄沙師備禪論雲門文偃禪師論清涼文益禪師論第二十九卷聖朝御製(附)太宗皇帝聖教序真宗皇帝述聖教序仁宗皇帝廣燈錄徽宗皇帝續燈序論
隆興佛教編年通論目錄終 編目 十五
刊頭法眼宗應助雕此目錄一卷並御製七紙
No. 1512
隆興釋教編年通論卷第一
隆興府石室沙門 祖琇 撰
東漢
永平七年。顯宗孝明帝一夕夢
【現代漢語翻譯】 現代漢語譯本 論南泉普愿禪師（Nanquan Puyuan，唐代禪師）裴相國（裴休，唐代宰相）法師端甫碑、僧統清涼國師（Qingliang Guoshi，唐代高僧）示寂、裴相國清涼國師碑銘、文宗皇帝（Wenzong，唐朝皇帝）國師𦘕像贊、論圭峰宗密禪師（Guifeng Zongmi，唐代禪師）、論武宗（Wuzong，唐朝皇帝）立九仙玄壇授法箓、武宗議罷釋教、論制撿括天下寺院僧尼數、廢釋氏詔、武宗崩（舊唐史贊）、論宣宗（Xuanzong，唐朝皇帝）即位詔復釋教第二十六卷、尚書白樂易（Baileyi，即白居易，唐代詩人）（𦘕彌陀佛記）、論裴相國平章釋教問答貶李德裕（Lideyu，唐代官員）崖州司戶詔、論華林善覺禪師（Hualin Shanjue，唐代禪師）、黃檗希運禪師（Huangbo Xiyun，唐代禪師）、宣宗召宏辯禪師入內問法、論崔黯復東林寺記、溈山靈祐禪師（Weishan Lingyou，唐代禪師）、相國鄭愚（Zhengyu，唐代官員）靈祐禪師碑、論李節送沙門疏言序第二十七卷、詔羅浮隱士軒轅集（Xuanyuan Ji，唐代隱士）、宣宗崩（舊史贊通鑑贊）、論德山宣鑒禪師（Deshan Xuanjian，唐代禪師）、臨濟義玄禪師（Linji Yixuan，唐代禪師）、論長沙景岑禪師（Changsha Jingcen，唐代禪師）、洞山良價禪師（Dongshan Liangjie，唐代禪師）、懿宗（Yizong，唐朝皇帝）賜玄法師沉香座、法師知玄、論禪源諸詮序、相國裴休（禪源諸詮序）、論迎鳳翔佛骨舍利、新唐史贊論第二十八卷、巖頭全豁禪師（Yantou Quanhuo，唐代禪師）、論仰山慧寂禪師（Yangshan Huiji，唐代禪師）、論趙州從諗禪師（Zhaozhou Congshen，唐代禪師）、云居道膺禪師（Yunju Daoying，唐代禪師）、論五代序、雪峰義存禪師（Xuefeng Yicun，唐代禪師）、玄沙師備禪論、雲門文偃禪師（Yunmen Wenyan，唐代禪師）、論清涼文益禪師（Qingliang Wenyi，唐代禪師）、論第二十九卷、聖朝御製（附）、太宗皇帝（Taizong，唐朝皇帝）聖教序、真宗皇帝（Zhenzong，宋朝皇帝）述聖教序、仁宗皇帝（Renzong，宋朝皇帝）廣燈錄、徽宗皇帝（Huizong，宋朝皇帝）續燈序論
隆興佛教編年通論目錄終 編目 十五
刊頭法眼宗應助雕此目錄一卷並御製七紙
No. 1512
隆興釋教編年通論卷第一
隆興府石室沙門 祖琇 撰
東漢
永平七年。顯宗孝明帝一夕夢
【English Translation】 English version On Nanquan Puyuan (Nanquan Puyuan, a Chan master of the Tang Dynasty), Pei Xiangguo (Pei Xiu, a prime minister of the Tang Dynasty), Dharma Master Duanfu Stele, the passing away of Monk Chief Qingliang Guoshi (Qingliang Guoshi, a prominent monk of the Tang Dynasty), Pei Xiangguo's inscription for Qingliang Guoshi's stele, Emperor Wenzong (Wenzong, an emperor of the Tang Dynasty)'s eulogy for the portrait of the National Teacher, On Chan Master Guifeng Zongmi (Guifeng Zongmi, a Chan master of the Tang Dynasty), On Emperor Wuzong (Wuzong, an emperor of the Tang Dynasty) establishing the Nine Immortals' Mysterious Altar and bestowing Dharma registers, Wuzong discussing the abolition of Buddhism, On the decree to examine and collect the number of monks and nuns in temples throughout the land, the edict to abolish Buddhism, the death of Emperor Wuzong (Zan of the Old Tang History), On Emperor Xuanzong (Xuanzong, an emperor of the Tang Dynasty) ascending the throne and issuing an edict to restore Buddhism, Volume 26, Secretary Bai Lotte (Baileyi, i.e., Bai Juyi, a poet of the Tang Dynasty) ('Record of Painting Amitabha Buddha'), On Pei Xiangguo's discussion of Buddhism, answering questions, and demoting Li Deyu (Lideyu, an official of the Tang Dynasty) to Yazhou Sihu, On Chan Master Hualin Shanjue (Hualin Shanjue, a Chan master of the Tang Dynasty), Chan Master Huangbo Xiyun (Huangbo Xiyun, a Chan master of the Tang Dynasty), Emperor Xuanzong summoning Chan Master Hongbian to the palace to inquire about the Dharma, On Cui An's record of restoring Donglin Temple, Chan Master Weishan Lingyou (Weishan Lingyou, a Chan master of the Tang Dynasty), Prime Minister Zheng Yu (Zhengyu, an official of the Tang Dynasty)'s stele for Chan Master Lingyou, On Li Jie's preface to the memorial sending a Shramana, Volume 27, Edict summoning the recluse Xuan Yuanji (Xuanyuan Ji, a recluse of the Tang Dynasty) from Mount Luofu, the death of Emperor Xuanzong (Zan of the Old History, Zan of the Comprehensive Mirror), On Chan Master Deshan Xuanjian (Deshan Xuanjian, a Chan master of the Tang Dynasty), Chan Master Linji Yixuan (Linji Yixuan, a Chan master of the Tang Dynasty), On Chan Master Changsha Jingcen (Changsha Jingcen, a Chan master of the Tang Dynasty), Chan Master Dongshan Liangjie (Dongshan Liangjie, a Chan master of the Tang Dynasty), Emperor Yizong (Yizong, an emperor of the Tang Dynasty) bestowing a sandalwood seat to Dharma Master Xuan, Dharma Master Zhixuan, On the preface to 'Various Explanations of the Source of Chan', Prime Minister Pei Xiu ('Preface to Various Explanations of the Source of Chan'), On welcoming the Buddha's bone relics from Fengxiang, Praise from the New Tang History, Volume 28, Chan Master Yantou Quanhuo (Yantou Quanhuo, a Chan master of the Tang Dynasty), On Chan Master Yangshan Huiji (Yangshan Huiji, a Chan master of the Tang Dynasty), On Chan Master Zhaozhou Congshen (Zhaozhou Congshen, a Chan master of the Tang Dynasty), Chan Master Yunju Daoying (Yunju Daoying, a Chan master of the Tang Dynasty), On the preface to the Five Dynasties, Chan Master Xuefeng Yicun (Xuefeng Yicun, a Chan master of the Tang Dynasty), Chan discourse by Xuansha Shibei, Chan Master Yunmen Wenyan (Yunmen Wenyan, a Chan master of the Tang Dynasty), On Chan Master Qingliang Wenyi (Qingliang Wenyi, a Chan master of the Tang Dynasty), On Volume 29, Imperial edicts of the Holy Dynasty (attached), Preface to the Sacred Teachings by Emperor Taizong (Taizong, an emperor of the Tang Dynasty), Preface to the Sacred Teachings by Emperor Zhenzong (Zhenzong, an emperor of the Song Dynasty), Guangdenglu by Emperor Renzong (Renzong, an emperor of the Song Dynasty), Sequel to the Denglu by Emperor Huizong (Huizong, an emperor of the Song Dynasty)
The End of the Comprehensive Treatise on Buddhism during the Longxing Era, Catalog, Fifteen
Engraved at the head of the book, this catalog in one volume and seven imperial edicts were carved by Yingzhu of the Fayan School.
No. 1512
Comprehensive Treatise on Buddhism during the Longxing Era, Volume 1
Composed by Zuxiu, a Shramana from the Stone Chamber of Longxing Prefecture
Eastern Han Dynasty
In the seventh year of Yongping, Emperor Xiaoming of the Emperor Xianzong dreamed one night
金人。身長丈六。項佩日輪。飛空而至。光明照于殿庭。旦問群臣。時大學聞人傅毅進曰。昔周昭王時。西域有聖人出世。名曰佛者。容止光明。正如所夢。疑必此也。帝於是遣郎將秦景。博士王遵．蔡愔(於今切)等使西域。訪求佛法。景等次天竺鄰境。遇沙門迦葉摩滕．竺法蘭得經像。遂命與之東還。以十一年至洛陽。滕蘭以沙門服謁見。帝悅。館于白馬寺。有方士費叔才．褚善信等忌之。片言非是。滕蘭白于帝曰。吾佛出世間法。水火不能壞。請與方士驗之。帝從其請。來叔才等盡出所有奇經秘訣。與沙門所持來經像。就焚之。火作而沙門諸經獨完然不燼。方士稽首欽服。帝益異之。由是滕蘭習漢言。久之譯四十二章．十地斷結．佛本生．法海藏．佛本行等五經。帝嘗幸其寺。滕蘭進曰。寺東何館。帝曰。昔有阜。無因而起。夷之復然。夜有光怪。民呼為聖冢。因祀之。疑洛陽神也。滕曰。按天竺金藏詮所志。阿育王藏如來舍利于天下。凡八萬四千所。今支那震旦境中十有九處。此其一也。帝大驚。即日駕幸聖冢。而滕蘭隨往拜起。忽有圓光現冢上。三身現光中。侍衛呼萬歲。帝喜曰。不遇二大士。安知上聖遺祐哉。詔塔其上。受制度于滕蘭。塔成九層。高二百尺。明年光又現。有金色手出塔頂尺許。如琉璃中
【現代漢語翻譯】 現代漢語譯本： 一位金人（金色的人），身高一丈六尺（約合3.6米），脖子上佩戴著日輪（太陽形狀的光環），從空中飛來。光明照亮了整個殿庭。第二天早晨，皇帝詢問群臣。當時，大學士聞人傅毅進言說：『從前周昭王時期，西域有聖人出世，名叫佛（Buddha）的人，容貌和光明，正如陛下所夢。』懷疑必定就是此人。皇帝於是派遣郎將秦景、博士王遵、蔡愔（Cai Yin）等人出使西域，訪求佛法。秦景等人到達天竺（India）鄰境，遇到沙門（Shramana，佛教出家人）迦葉摩騰（Kashyapa Matanga）、竺法蘭（Dharmaraksha），得到了佛經和佛像。於是命令他們一同東還，在永平十一年到達洛陽。迦葉摩騰和竺法蘭穿著沙門服裝謁見皇帝，皇帝很高興，將他們安置在白馬寺。有方士（Daoist priests）費叔才、褚善信等人嫉妒他們，用片面的言語詆譭他們。迦葉摩騰和竺法蘭稟告皇帝說：『我們佛（Buddha）所傳的是出世間法，水火不能損壞。請允許我們與方士驗證。』皇帝聽從了他們的請求。費叔才等人拿出所有奇經秘訣，與沙門所持的佛經佛像，一起焚燒。火燃起后，沙門的各種佛經獨自完整無損，沒有被燒燬。方士們叩頭欽佩信服。皇帝更加驚異。由此，迦葉摩騰和竺法蘭學習漢語，不久翻譯了《四十二章經》、《十地斷結經》、《佛本生經》、《法海藏經》、《佛本行經》等五部經典。皇帝曾經駕臨白馬寺，迦葉摩騰和竺法蘭進言說：『寺廟東邊是什麼地方？』皇帝說：『從前有個土丘，無緣無故地出現，剷平后又恢復原樣。夜晚有光怪現象，百姓稱之為聖冢（Sacred Mound），因此祭祀它，懷疑是洛陽的神。』迦葉摩騰和竺法蘭說：『按照天竺（India）金藏詮（Buddhist scriptures）所記載，阿育王（Ashoka）將如來（Tathagata，佛的稱號）舍利（Sarira，佛的遺骨）藏於天下，共有八萬四千處。如今支那（China，中國的古稱）震旦（China，中國的古稱）境內有十九處，這裡就是其中之一。』皇帝大驚，當天就駕臨聖冢，而迦葉摩騰和竺法蘭跟隨前往拜起。忽然有圓形的光環出現在土丘上，三身（Trikaya，佛的三種化身）顯現在光環中。侍衛們高呼萬歲。皇帝高興地說：『如果沒有遇到兩位大士（Bodhisattvas，菩薩），怎麼知道上聖（Supreme Sage，佛）的遺留庇佑呢！』詔令在土丘上建造佛塔，按照迦葉摩騰和竺法蘭的制度建造。佛塔建成九層，高二百尺（約合60米）。第二年，光環再次出現，有金色的手從塔頂伸出約一尺（約合30釐米），如同在琉璃中。
【English Translation】 English version: A golden man, sixteen feet tall, wearing a sun-wheel around his neck, flew from the sky. The light illuminated the entire palace courtyard. The next morning, the emperor asked his ministers. At that time, the great scholar Wenren Fu Yi advised, 'In the past, during the reign of King Zhao of Zhou, a sage appeared in the Western Regions, named Buddha, whose appearance and light were just like what Your Majesty dreamed of.' He suspected that it must be this person. Therefore, the emperor sent the general Qin Jing, the scholar Wang Zun, and Cai Yin to the Western Regions to seek the Buddhist Dharma. Qin Jing and others arrived at the border of Tianzhu (India), where they met the Shramanas (Buddhist monks) Kashyapa Matanga and Dharmaraksha, and obtained Buddhist scriptures and images. So he ordered them to return east together, arriving in Luoyang in the eleventh year of Yongping. Kashyapa Matanga and Dharmaraksha, wearing Shramana robes, paid homage to the emperor, who was very pleased and housed them in the White Horse Temple. There were Daoist priests Fei Shucai and Chu Shanxin who were jealous of them and slandered them with one-sided words. Kashyapa Matanga and Dharmaraksha reported to the emperor, 'What our Buddha transmits is the transcendental Dharma, which cannot be destroyed by water or fire. Please allow us to verify it with the Daoist priests.' The emperor granted their request. Fei Shucai and others took out all their secret scriptures and formulas, and together with the Buddhist scriptures and images held by the Shramanas, they were burned. When the fire started, the Shramanas' various scriptures remained intact and undamaged, not burned. The Daoist priests kowtowed in admiration and submission. The emperor was even more amazed. From this, Kashyapa Matanga and Dharmaraksha learned Chinese, and soon translated five scriptures, including the 'Sutra of Forty-Two Chapters,' the 'Sutra on the Severance of Bonds in the Ten Grounds,' the 'Jataka Sutra,' the 'Dharma Sea Treasury Sutra,' and the 'Buddha's Acts Sutra.' The emperor once visited the White Horse Temple, and Kashyapa Matanga and Dharmaraksha said, 'What is that place east of the temple?' The emperor said, 'In the past, there was a mound that appeared for no reason, and when it was leveled, it returned to its original state. At night, there were strange phenomena of light, and the people called it the Sacred Mound, so they worshiped it, suspecting it was the god of Luoyang.' Kashyapa Matanga and Dharmaraksha said, 'According to the records in the Golden Treasury of Tianzhu (India), King Ashoka buried the relics of the Tathagata (Buddha) throughout the world, totaling eighty-four thousand places. Now there are nineteen places in the territory of Zhina (China) and Zhendan (China), and this is one of them.' The emperor was greatly surprised and visited the Sacred Mound that day, while Kashyapa Matanga and Dharmaraksha followed and bowed. Suddenly, a circular halo appeared on the mound, and the Trikaya (Three Bodies of the Buddha) appeared in the halo. The guards shouted 'Long live!' The emperor said happily, 'If I had not met these two Bodhisattvas, how would I have known the blessings left by the Supreme Sage!' He ordered a pagoda to be built on the mound, built according to the system of Kashyapa Matanga and Dharmaraksha. The pagoda was built with nine stories, two hundred feet (approximately 60 meters) high. The following year, the halo appeared again, and a golden hand extended from the top of the pagoda by about one foot (approximately 30 centimeters), as if in glass.
見。天香郁然。帝駕幸拜瞻光。隨步武旋繞。自午及申而滅。於時皇弟楚王英喜為浮圖齋戒。嘗奉縑贖罪。帝還之。以助伊蒲塞桑門之盛饌。
論曰。昔西域聖人之教。既非衰周暴秦之君能致。然西漢二三英主有可致之德而聖人亦不至。獨見夢于顯宗。凡近古高僧皆推聖人去世登千載而後教至。曾未有考著。顯宗之德有必感聖人之理。此予通論所以作也。夫兩漢有天下。傳二十四世。有君德者二祖四宗而已。二祖蓋立極之主固無可議。若三宗。則各有其美而不能亡其弊。唯顯宗為至焉。有太宗恭儉之美。而文雅威重過之。有世宗經略四夷之勛。而無世宗淫后之弊。有中宗政治之明。而崇儒尚德過之。斯蓋兼有三宗之長而無三宗之短。是以班固．傅毅頌其勛德于漢為最盛。然世之學者不以班傅為信。徒見鐘離意。傳謂帝性褊察。好以耳目隱發為明。遂以此為顯宗實錄。嗚呼。豈篤論哉。昔仲尼平章討論五帝三王治具以貽後世。迨其歿。遭暴秦燔毀之餘。世宗僅能舉之而已。至顯宗乃始躬行儒術。尊養三老。五更饗射禮畢。帝正坐自講。諸儒執經問難。於是時冠帶搢紳之士圓橋門。而觀聽者億萬計。濟濟乎。洋洋乎。由三代以來儒風之盛莫甚於永平時也。及章和之後。諸儒開館授道著籍者動逾千數。蓋永平之化行猶
【現代漢語翻譯】 現代漢語譯本：看見了。天上的香氣非常濃郁。皇帝親自前去禮拜瞻仰佛光，跟隨佛光旋轉環繞。從中午到下午三點左右佛光才消失。當時，皇帝的弟弟楚王劉英喜歡信奉佛教，進行齋戒，曾經用絲綢贖罪，皇帝又把絲綢還給他，讓他用來資助佛教信徒和僧侶的盛大齋飯。
評論說：從前西域聖人（指佛陀 Buddha）的教義，不是衰敗的周朝和暴虐的秦朝的君主能夠招致的。然而西漢的幾位賢明君主有能夠招致聖人的德行，但聖人也沒有降臨。只有漢明帝（顯宗 Emperor Xian）在夢中見到了聖人。一般近代的得道高僧都認為聖人去世一千年后佛教才傳入中國。之前沒有人對此進行考證。漢明帝的德行一定有能夠感應聖人的道理。這就是我寫這篇通論的原因。兩漢擁有天下，傳了二十四代，有君主之德的只有兩位開國皇帝和四位有作為的皇帝。兩位開國皇帝是奠定基業的君主，自然無可非議。至於四位有作為的皇帝，各有其優點，但也不能消除其弊端。只有漢明帝最為完美。他有漢文帝（太宗 Emperor Tai）恭敬節儉的美德，而且文采和威嚴超過了他；有漢武帝（世宗 Emperor Wu）開疆拓土的功績，卻沒有漢武帝晚年淫亂的弊端；有漢宣帝（中宗 Emperor Xuan）政治清明的優點，而且崇尚儒學和德行超過了他。這大概是兼有三位皇帝的優點而沒有他們的缺點。因此班固（Ban Gu）、傅毅（Fu Yi）在頌揚漢朝功德的文章中認為漢明帝最為傑出。然而世上的學者不相信班固和傅毅的說法，只是看到鐘離意（Zhongli Yi）的傳記中說漢明帝生性偏狹，喜歡用耳目刺探隱私來顯示自己的英明，就以此作為漢明帝的真實記錄。唉！這難道是公正的評論嗎？從前孔子（仲尼 Zhongni）評論和討論五帝三王的治國方略，留給後世。等到他去世后，經歷了暴秦焚書的浩劫，漢世宗（Emperor Shi）僅僅能夠恢復一些而已。到了漢明帝才開始親自實行儒家學說，尊敬贍養三老。每天五更舉行饗射禮完畢后，皇帝親自端坐講學，各位儒生拿著經書提問。當時戴著帽子、穿著禮服的士人擠滿了圓橋門，觀看聽講的人數以億萬計。多麼興盛啊！多麼盛大啊！從夏商周三代以來，儒家風氣的興盛沒有超過永平年間的。等到章和年間之後，各位儒生開設學館講授儒家學說，著書立說的人數超過千人。大概永平年間的教化影響深遠。
【English Translation】 English version: He saw it. The heavenly fragrance was very rich. The Emperor personally went to worship and admire the Buddha's light, following the light as it revolved around. From noon until about 3 p.m. the light disappeared. At that time, the Emperor's younger brother, Prince Ying of Chu (楚王英), liked to believe in Buddhism and practice abstinence. He once used silk to redeem his sins, and the Emperor returned the silk to him, allowing him to use it to support the grand vegetarian meals of Buddhist followers (伊蒲塞，upasaka) and monks (桑門，shramana).
The commentary says: In the past, the teachings of the sage (聖人, refers to Buddha) of the Western Regions (西域), could not be brought about by the rulers of the declining Zhou Dynasty (衰周) and the tyrannical Qin Dynasty (暴秦). However, some wise rulers of the Western Han Dynasty (西漢) had the virtue to attract the sage, but the sage did not come. Only Emperor Xian of the Han Dynasty (漢明帝，顯宗) saw the sage in a dream. Generally, eminent monks of recent times believe that Buddhism only came to China a thousand years after the sage's death. No one had examined this before. Emperor Xian's virtue must have had the reason to resonate with the sage. This is why I wrote this general discussion. The Han Dynasty possessed the empire for twenty-four generations, and only two founding emperors and four capable emperors had the virtue of a ruler. The two founding emperors were rulers who laid the foundation, so there is naturally no dispute. As for the four capable emperors, each had their merits, but could not eliminate their shortcomings. Only Emperor Xian was the most perfect. He had the virtue of reverence and frugality of Emperor Wen of the Han Dynasty (漢文帝，太宗), and his literary talent and majesty surpassed him; he had the achievements of Emperor Wu of the Han Dynasty (漢武帝，世宗) in expanding territory, but did not have the licentiousness of Emperor Wu in his later years; he had the clarity of politics of Emperor Xuan of the Han Dynasty (漢宣帝，中宗), and his advocacy of Confucianism and virtue surpassed him. This is probably because he combined the strengths of the three emperors without their weaknesses. Therefore, Ban Gu (班固) and Fu Yi (傅毅) believed that Emperor Xian was the most outstanding in their articles praising the merits of the Han Dynasty. However, scholars in the world do not believe Ban Gu and Fu Yi's statements, but only see in the biography of Zhongli Yi (鐘離意) that Emperor Xian was narrow-minded and liked to use his eyes and ears to spy on secrets to show his wisdom, and use this as the true record of Emperor Xian. Alas! Is this a fair comment? In the past, Confucius (仲尼，Zhongni) commented on and discussed the governing strategies of the Five Emperors and Three Kings (五帝三王), leaving them to future generations. After his death, after the catastrophe of the burning of books by the tyrannical Qin Dynasty, Emperor Shi of the Han Dynasty (漢世宗) was only able to restore some of them. It was not until Emperor Xian began to personally practice Confucianism, respecting and supporting the Three Elders (三老). After the Xiangshe ceremony (饗射禮) was held every day at the fifth watch, the emperor sat upright and lectured, and the Confucian scholars held scriptures and asked questions. At that time, scholars wearing hats and ceremonial robes crowded the Yuanqiao Gate (圓橋門), and the number of people watching and listening was in the hundreds of millions. How prosperous! How grand! Since the Xia, Shang, and Zhou dynasties (夏商周三代), the prosperity of Confucianism has not exceeded the Yongping era (永平年間). After the Zhanghe era (章和年間), the Confucian scholars opened schools to teach Confucianism, and the number of people who wrote books and established theories exceeded a thousand. It is likely that the influence of the teachings of the Yongping era was far-reaching.
周南麟趾之應也。初雖獄訟繁劇。帝臨政。刻意裁斷精嚴。蓋善善惡惡之實。猶孔子為司寇七日而誅少正卯。暫臨夾谷而盡誅優倡。此誠不可少假于仁恕也。謂之偏察則過矣。予謂使孔子復生。必曰顯宗吾無間然矣。由顯宗包舉西漢三宗之美。躬行古帝王之道。此所以精爽與吾佛感通。而聖教因之被于中夏。與儒相表裡而廣天下以善也。夫豈偶爾哉。
建和二年。安息國沙門安清至洛陽。清字世高。本世子當嗣位。讓之叔父。舍國出家。既至洛京。譯經二十九部一百七十六卷。絕筆于靈帝建寧三年。因附舟浮游次廬山之䢼(音恭)亭廟。艤舟祠下。廟神靈。甚能分風。迭往來之舟有乞神竹者。未許而斫。神怒。覆其舟致竹斫處。過者雀息汗下。高舟人奉牲請福。神輒降語曰。舟有沙門乃不與俱來耶。高至廟下。神復降與高語舊。因泣曰。弟子家此湖。千里皆所轄。坐宿多嗔。今報形極醜。又旦夕且死。必入地獄。有縑千段並雜寶玩。當爲建寺塔為冥福。高許之。徐曰。能出形相勞苦乎。神曰形惡奈何。高曰第出之。於是出其首幔中。蓋巨蟒也。高梵語咒之。蟒若雨淚。俄不見。高舟未發。有少年跪前。高又咒之乃去。舟人問誰氏子。高曰廟神已脫蟒形。故來謝。耳高至豫章建寺。即今大安是也。由高而名。蓋江
【現代漢語翻譯】 現代漢語譯本： 這是周朝南麟趾祥瑞的應驗。當初雖然訴訟案件繁多，但顯宗皇帝親理朝政，用心裁決，非常嚴明。這正是揚善懲惡的實際行動，就像孔子擔任司寇七天就誅殺了少正卯，短暫地到夾谷就盡數誅殺了優伶倡優一樣。這確實不能稍微假借仁慈寬恕。說他偏頗考察就過分了。我認為，即使孔子復生，也一定會說顯宗皇帝我無可非議。因為顯宗皇帝兼有西漢三位皇帝的美德，親自實行古代帝王的治國之道。這就是他的精神與我佛感應相通的原因，聖教因此得以在中原傳播，與儒家相互補充，從而使天下向善。這難道是偶然的嗎？
建和二年（公元148年），安息國（Parthia）的沙門（Śrāmaṇa，出家求道者）安清（Ānqīng）到達洛陽。安清，字世高（Shìgāo），本來是王子，應當繼承王位，但他讓給了叔父，捨棄國家出家修行。到達洛陽后，翻譯了二十九部經典，共一百七十六卷。在靈帝建寧三年（公元170年）停止翻譯。他曾乘船漂流，途經廬山的䢼（gōng）亭廟。船停靠在廟下祭祀。廟神非常靈驗，很會控制風向。來往的船隻中有向神乞求神竹的，沒有得到允許就砍伐。神很生氣，使船傾覆，砍竹之處受損。過往的人都屏氣凝神，不敢大聲喘氣。世高的船上的人準備牲畜祈求神靈降福。神就降下話語說：『船上有沙門，為什麼不一起過來呢？』世高來到廟下，神又降下話語與世高敘舊，於是哭泣著說：『弟子我家在此湖，千里都是我管轄的範圍。因為前世嗔怒過多，現在受報，形體極其醜陋，而且早晚就要死了，必定會墮入地獄。我這裡有縑帛千段以及各種珍寶，應當用來建造寺廟佛塔，為我求冥福。』世高答應了他。慢慢地問：『能現出你的形相讓我看看嗎？』神說：『形相醜惡，怎麼辦呢？』世高說：『先現出來吧。』於是神在帷幔中露出頭，原來是一條巨大的蟒蛇。世高用梵語唸咒，蟒蛇像下雨一樣流淚，一會兒就不見了。世高的船還沒開走，有個少年跪在前面。世高又唸咒，少年就離開了。船上的人問他是誰家的孩子。世高說：『廟神已經脫離了蟒蛇的形體，所以來感謝。』後來世高到豫章（Yùzhāng）建造寺廟，就是現在的大安寺（Dà'ānsì）。因為世高的緣故而得名，大概是江
【English Translation】 English version: This was the response to the auspicious omen of the Linzhi (麟趾, unicorn's hoof) in the Zhou Dynasty. Although there were many lawsuits at the beginning, Emperor Xian (顯宗, Emperor Xian of the Eastern Han Dynasty) personally governed and made judgments with great care and precision. This was truly the practice of promoting good and punishing evil, just as Confucius executed Shaozheng Mao (少正卯) after serving as Minister of Justice for only seven days, and completely eliminated actors and entertainers during his brief visit to Jiagu (夾谷). Indeed, one should not lightly resort to leniency and forgiveness. It would be excessive to call him biased in his observations. I believe that if Confucius were to be reborn, he would surely say that he has no criticism of Emperor Xian. Because Emperor Xian encompassed the virtues of the three emperors of the Western Han Dynasty and personally practiced the ways of the ancient emperors. This is why his spirit resonated with our Buddha, and the sacred teachings were thus spread in the Central Plains, complementing Confucianism and spreading goodness throughout the world. How could this be merely coincidental?
In the second year of Jianhe (建和, 148 AD), the Śrāmaṇa (沙門, Buddhist monk) Anqing (安清), from the kingdom of Parthia (安息國, Ānxī guó), arrived in Luoyang. Anqing, whose courtesy name was Shìgāo (世高), was originally a prince who should have inherited the throne, but he yielded it to his uncle and renounced his kingdom to become a monk. After arriving in Luoyang, he translated twenty-nine scriptures, totaling one hundred and seventy-six volumes. He stopped translating in the third year of Jianning (建寧, 170 AD) during the reign of Emperor Ling (靈帝). Once, while traveling by boat, he passed by the Quting (䢼亭) Temple on Mount Lu (廬山). The boat docked below the temple for worship. The temple deity was very efficacious and skilled at controlling the wind. Boats passing by would ask the deity for sacred bamboo, but if they cut it without permission, the deity would become angry and capsize the boat, damaging the place where the bamboo was cut. Those passing by would hold their breath and not dare to breathe loudly. The people on Shìgāo's boat prepared sacrifices to pray for blessings from the deity. The deity then spoke, saying, 'There is a Śrāmaṇa on the boat, why doesn't he come along?' Shìgāo went to the temple, and the deity spoke to him, reminiscing about the past, and then wept, saying, 'My home is this lake, and I govern a thousand miles around it. Because of excessive anger in my past life, I am now suffering retribution, my form is extremely ugly, and I will die soon and surely fall into hell. I have a thousand bolts of silk and various treasures, which should be used to build temples and pagodas to seek blessings for me in the afterlife.' Shìgāo agreed. He slowly asked, 'Can you show me your form?' The deity said, 'My form is ugly, what should I do?' Shìgāo said, 'Just show it.' Then the deity revealed its head from behind a curtain, and it turned out to be a giant python. Shìgāo chanted mantras in Sanskrit, and the python shed tears like rain, and then disappeared. Shìgāo's boat had not yet left when a young man knelt before him. Shìgāo chanted mantras again, and the young man left. The people on the boat asked whose child he was. Shìgāo said, 'The temple deity has already shed the form of the python, so he came to thank me.' Later, Shìgāo went to Yuzhang (豫章) to build a temple, which is now the Da'an Temple (大安寺). It is named after Shìgāo, probably because it is near the river.
淮寺塔之始。
三年。月支國沙門支婁迦讖亦云支讖至洛陽。少時習語。大通華言。遂譯經。至中平年。凡二十一部六十三卷。
永興元年。桓帝于宮中鑄黃金浮圖老子像。覆以百寶華蓋。身奉祀之。由是百姓向化。事佛彌盛。
嘉平元年。天竺沙門竺佛朔至洛陽。譯道行般若經。棄文存質。深得經意。至光和中。同支讖譯般舟三昧經。共三卷。
是歲安息國優婆塞都尉安玄至洛邑。同清信士嚴佛調譯經七部。於時復有沙門支曜．康臣．康猛詳．曇果．竺大力。皆善方言。終漢世譯經凡三百餘部。
獻帝初平中。牟子未詳名字。世稱牟子。既修經傳。諸子書無大小靡不好之。雖不樂兵法。然猶讀焉。雖讀神仙不死之書。抑而不信。以為虛誕。會靈帝崩後天下擾亂。獨交州差安。北方異人咸來在焉。多為神仙辟榖長生之術。牟子常以五經難之。道家術士莫敢對焉。先是牟子將母避世。年二十六歸蒼梧娶妻。太守聞其守學。謁請署吏。時年方盛。志精於學。又見世亂。無仕官意。竟不就。是時州郡相疑。隔塞不通。太守以其博學多識。使致敬荊州。牟子以為榮爵易讓。使命難辭。會牧弟豫章太守為中郎將笮融所殺。牧遣騎都尉劉彥將兵赴之。恐外界相疑。兵不得進。乃謂牟子曰。弟為逆賊
所害。骨肉之痛憤發肝心。嘗遣劉都尉行。恐界外疑難。行人不通。君文武兼備。有專對才。今欲相屈之零陵桂陽。假涂于通路何如。牟子重違其意諾之。適其母卒。遂不果行。久之嘆曰。老子絕聖棄智。修身保真。萬物不幹其志。天下不易其樂。天子不得臣。諸侯不得友。故可貴也。於是銳志于佛道。兼研老子五千文。含玄妙為酒漿。玩五經為琴篁。世俗之徒多非之者。以為背五經而向異道。欲爭則非道。欲默則不能。遂以筆墨之間略引聖賢之言證解之。名曰牟子理惑云。
問曰。何以正言佛。佛為何謂乎。牟子曰。佛者謚(號也)。猶名三皇神五帝聖也。佛乃道德之元祖。神明之宗緒。佛之言覺也。恍惚變化。分身散體。或存或亡。能小能大。能圓能方。能老能少。能隱能彰。蹈火不燒。履刃不傷。在污不染。在禍無殃。不行而到。無作而光。故號為佛也。
問曰。何謂之為道。道何類也。牟子曰。道之言導也。導人致於無為。牽之無前。引之無後。舉之無上。抑之無下。視之無形。聽之無聲。四表為大。蜿蜓其外。毫[牦-未+牛]為細。間關其內。故謂之道。
問曰。孔子以五經為道。教可拱而誦履而行之。今子說道虛無恍惚。不見其意不指其事。何與聖人言異乎。牟子曰。不可以所習為
重所希為輕。惑于外類失於中情。立事不失道德。猶調絃不失宮商。天道法四時。人道法五常。老子曰。有物混成。先天地生。可以為天下母。吾不知其名。強字之曰道。道之為物。居家可以事親。宰國可以治民。獨立可以治身。履而行之充乎天地。廢而不用消而不離。子不解之。何異之有乎。
問曰。夫至實不華。至辭不飾。言約而至者麗。事寡而達者明。故珠玉少而貴。瓦礫多而賤。聖人制七經之本不過三萬言。眾事備焉。今佛經卷以萬計。言以億數。非一人力所能堪也。仆以為煩而不要矣。牟子曰。江海所以異於行潦者以其深廣也。五嶽所以別於丘陵者以其高大也。若高不絕山阜。跛羊凌其巔。深不絕消流。孺子浴其淵。麒麟不處苑囿之中。吞舟之魚不游數仞之溪。剖三寸之蛘求明月之珠。探枳棘之巢求鳳凰之雛。必難獲也。何者。小不能容大也。佛經前說億載之事。卻道萬世之要。大素未起。大始未生。乾坤肇興其徴不可握。其纖不可入。佛悉彌綸其廣大之外。剖析其𥥆妙之內。靡不紀之。故其經卷以萬計。言以億數。多多益具。眾眾益富。何不要之有。雖非一人所堪。譬若臨河飲水飽而自足。焉知其餘哉。
問曰。佛經眾多。欲得其要而棄其餘。直說其實而除其華。牟子曰。否。夫日月俱明各
【現代漢語翻譯】 現代漢語譯本：重視那些本應輕視的事物，被外在表象迷惑而迷失了內心的真情。建立事業不違背道德，就像調整琴絃不失去宮和商的音律一樣。天道傚法四季的規律，人道傚法五常的準則。《老子》說：『有一樣東西混混沌沌，在天地產生之前就存在了。可以作為天下的母親。我不知道它的名字，勉強稱它為道。』道的這種東西，在家可以用來侍奉父母，在朝廷可以用來治理百姓，獨自一人可以用來修養自身。遵循它而行，它的作用充滿天地；廢棄它而不用，它消隱卻不曾離開。你不理解它，（道）與萬物又有什麼區別呢？
有人問：『那最真實的東西不追求華麗，最精妙的言辭不追求修飾。言語簡約卻能表達深刻道理的是美的，事情簡單卻能通達明白的是清晰的。所以珍珠美玉稀少而珍貴，瓦片碎石眾多而低賤。聖人制作的《七經》總共不過三萬字，各種事情都完備了。現在佛經卷帙以萬計，文字以億數計，不是一個人所能承受的。我認為是繁瑣而不重要的。』牟子說：『江海之所以不同於小水溝，是因為它的深廣。五嶽之所以區別于小山丘，是因為它的高大。如果高山沒有超出小山丘，瘸腿的羊也能登上它的頂峰；深水沒有超出小水溝，小孩子也能在裡面洗澡。麒麟不會住在小花園裡，能吞船的大魚不會游在幾仞深的小溪里。剖開三寸長的蛘蟲去尋找明月的寶珠，探尋枳樹和棘樹的巢穴去尋找鳳凰的幼雛，必定難以獲得。為什麼呢？因為小的不能容納大的。佛經前面講述億萬年的事情，後面闡述萬世的要義。在宇宙尚未形成，天地尚未產生的時候，乾坤開始出現，它的徵兆不可把握，它的細微之處不可進入。佛經全部涵蓋了它廣大的外延，剖析了它精妙的內在，沒有不記載的。所以它的經卷以萬計，文字以億數計，越多越完備，越眾多越豐富，怎麼會是不重要的呢？即使不是一個人所能承受的，就像到河邊喝水，喝飽了自己就滿足了，哪裡知道其餘的呢？』
有人問：『佛經眾多，想要得到其中的要義而捨棄其餘的，直接說出其中的實質而去除其中的華麗。』牟子說：『不是這樣的。日月同時發光，各自……』
【English Translation】 English version: To value what should be considered trivial, to be deluded by external appearances and lose inner truth. Establishing affairs without losing morality is like tuning strings without losing the 'gong' (宮) and 'shang' (商) notes (referring to musical notes in ancient Chinese music). The way of Heaven follows the four seasons, and the way of man follows the five constants (五常, referring to benevolence, righteousness, propriety, wisdom, and faithfulness). Lao Tzu said, 'There is something mixed and complete, existing before Heaven and Earth. It can be considered the mother of all under Heaven. I do not know its name, so I forcibly call it the Dao (道, meaning the Way or the Path).' This thing called Dao, at home, can be used to serve parents; in the court, it can be used to govern the people; alone, it can be used to cultivate oneself. Following it, its effect fills Heaven and Earth; abandoning it, it disappears but never leaves. If you do not understand it, what difference is there between it and all things?
Someone asked, 'That which is truly real does not seek embellishment, and the most exquisite words do not seek adornment. Words that are concise yet express profound truths are beautiful, and matters that are simple yet achieve clarity are clear. Therefore, pearls and jade are rare and precious, while tiles and gravel are numerous and cheap. The sages created the Seven Classics (七經), totaling no more than thirty thousand words, yet all matters are complete within them. Now, Buddhist scriptures number in the tens of thousands of volumes, with hundreds of millions of words, which is beyond what one person can bear. I believe it is cumbersome and unnecessary.' Mouzi said, 'The reason why rivers and seas are different from small streams is because of their depth and breadth. The reason why the Five Sacred Mountains (五嶽) are different from hills is because of their height and greatness. If a high mountain does not surpass a hill, a lame sheep can climb its peak; if deep water does not surpass a small stream, a child can bathe in its depths. The Qilin (麒麟, a mythical creature) does not dwell in small gardens, and a fish that can swallow a boat does not swim in a stream several 'ren' (仞, an ancient unit of measurement) deep. To dissect a three-inch 'yang' (蛘, a type of insect) to find a pearl of the bright moon, or to explore the nest of 'zhiji' (枳棘, thorny trees) to find a phoenix chick, will surely be difficult to obtain. Why? Because the small cannot contain the large. Buddhist scriptures first speak of events of hundreds of millions of years, and then explain the essentials of ten thousand generations. Before the universe was formed and Heaven and Earth were born, when Qiankun (乾坤, Heaven and Earth) began to arise, its signs could not be grasped, and its subtleties could not be entered. Buddhist scriptures completely encompass its vast expanse and dissect its subtle inner workings, without omitting anything. Therefore, its scriptures number in the tens of thousands of volumes, with hundreds of millions of words. The more, the more complete; the more numerous, the more abundant. How can it be unnecessary? Even if it is not something one person can bear, it is like drinking water by the river; when you are full, you are satisfied, so how would you know the rest?'
Someone asked, 'Buddhist scriptures are numerous. I want to obtain the essentials and discard the rest, directly state the substance and remove the embellishments.' Mouzi said, 'No. The sun and moon both shine brightly, each...'
有所照。二十八宿各有所主。百藥並生各有所愈。狐裘備寒。絺绤御暑。舟輿異路俱致行旅。孔子不以五經之備。復作春秋．孝經者。欲博道術恣人意耳。佛經雖多。其歸為一也。猶七典雖異。其貴道德仁義亦一也。孝所以說多者。隨人行而與之。若子夏．子游俱問一孝。而仲尼答之各異。攻其短也。何棄之有哉。
問曰。佛道至尊至大。堯舜周孔曷不修之乎。七經之中不見其辭。子既耽詩書悅禮樂。奚為復好佛道喜異術。豈能逾經傳美聖業哉。竊為吾子不取也。牟子曰。書不必孔丘之言。藥不必扁鵲之方。合義者從。愈病者良。君子博取眾善以輔其身。子貢云。夫子何常師之有乎。堯事尹壽。舜事務成。旦學呂望。丘學老聃。亦俱不見於七經也。四師雖聖。比之於佛。猶白鹿之與麒麟。燕鳥之與鳳凰也。堯舜周孔且猶與之。況佛身相好變化神力無方。焉能捨而不學乎。五經事義或有所闕。佛不見記。何足怪疑哉。
問曰。云佛有三十二相．八十種好。何其異於人之甚也。殆富耳之語。非實之云也。牟子曰。諺云少所見多所怪。睹馲駝言馬腫背。堯眉八彩。舜目重瞳。皋陶鳥啄。文王四乳。禹耳三漏。周公背僂。伏羲龍鼻。仲尼反宇。老子日角月懸鼻有雙柱。手把十文足蹈二五。此非異於人乎。佛之相好
【現代漢語翻譯】 現代漢語譯本：陽光照耀萬物，各有其所照之處。二十八星宿各有其主管。各種草藥生長，各有其療效。狐裘可以抵禦寒冷，粗細麻布可以抵禦暑熱。車和船行駛的道路不同，但都能到達目的地。孔子不因為已經有了完備的五經，就再次寫作《春秋》和《孝經》，而是想讓人們廣泛學習各種道理和學問，放縱自己的意願罷了。佛經雖然很多，但其歸宿都是唯一的。就像七經雖然內容不同，但其尊崇道德仁義也是一致的。之所以要對『孝』進行多方面的闡述，是因為要根據不同人的行為來給予相應的教導。比如子夏和子游都問什麼是孝，但孔子給他們的回答卻各不相同，這是因為要針對他們的缺點。為什麼要拋棄這些呢？
有人問：佛道至尊至大，為什麼堯、舜、周公、孔子不修習佛道呢？七經之中也沒有記載佛道。你既然沉迷於詩書，喜愛禮樂，為什麼又要喜歡佛道，愛好奇異的法術呢？難道能超越經書的記載，讚美聖人的事業嗎？我私下認為你的做法不可取。牟子說：書不一定非要是孔丘說的話，藥不一定非要是扁鵲開的方子。符合道義的就應該聽從，能治好病的才是好藥。君子廣泛學習各種好的東西來輔助自身。子貢說：我的老師有什麼固定的老師呢？堯向尹壽學習，舜向務成學習，周公向呂望學習，孔子向老聃學習，這些也都沒有記載在七經之中。這四位老師雖然是聖人，但如果和佛相比，就像白鹿和麒麟，燕子和鳳凰一樣。堯、舜、周公、孔子尚且還要向他們學習，更何況佛的身相美好，變化的神力無窮無盡，怎麼能捨棄而不學習呢？五經所記載的事義或許有所缺失，佛沒有被記載，又有什麼值得奇怪和懷疑的呢？
有人問：聽說佛有三十二相（Thirty-two marks of excellence），八十種好（Eighty minor marks of excellence），這和普通人差別也太大了。恐怕是誇大其詞，不是真實的情況吧。牟子說：俗話說，少見多怪。看到駱駝就說是馬背腫了。堯的眉毛有八種顏色，舜的眼睛是重瞳，皋陶的嘴像鳥喙，文王有四個乳房，禹的耳朵有三個孔，周公駝背，伏羲是龍的鼻子，孔子的頭頂是反宇（中間低，四周高），老子頭頂像太陽，額頭像月亮，鼻樑有雙柱，手掌有十個羅紋，腳底有二五之紋。這些難道不和普通人不一樣嗎？佛的相好
【English Translation】 English version: The sun shines on everything, each having its place to be illuminated. The twenty-eight constellations each have their own domain. Various herbs grow, each having its own healing effect. Fox fur can ward off the cold, while coarse and fine linen can ward off the heat. Carts and boats travel different roads, but both can reach their destination. Confucius did not write the 'Spring and Autumn Annals' and the 'Classic of Filial Piety' again because he already had the complete Five Classics, but rather wanted people to broadly learn various principles and knowledge, indulging their own desires. Although there are many Buddhist scriptures, their ultimate destination is one. Just as the Seven Classics are different in content, their reverence for morality, benevolence, and righteousness is also consistent. The reason why 'filial piety' needs to be explained in many ways is because it is necessary to give corresponding teachings according to different people's behavior. For example, both Zixia and Ziyou asked what filial piety is, but Confucius gave them different answers because he wanted to address their shortcomings. Why should these be abandoned?
Someone asked: The Buddha's path is supremely honored and great, why didn't Yao, Shun, the Duke of Zhou, and Confucius practice it? The Seven Classics do not record the Buddha's path either. Since you are immersed in poetry and books, and love rituals and music, why do you also like the Buddha's path and love strange arts? Can it surpass the records of the classics and praise the deeds of the sages? I privately think your approach is not advisable. Mouzi said: Books do not necessarily have to be the words of Confucius, and prescriptions do not necessarily have to be prescribed by Bian Que. One should follow what is in accordance with righteousness, and good medicine is what can cure the disease. A gentleman broadly learns all kinds of good things to assist himself. Zigong said: What fixed teacher does my teacher have? Yao learned from Yin Shou, Shun learned from Wu Cheng, the Duke of Zhou learned from Lü Wang, and Confucius learned from Lao Dan, and these are not recorded in the Seven Classics either. Although these four teachers were sages, if compared to the Buddha, they are like white deer and unicorns, swallows and phoenixes. Yao, Shun, the Duke of Zhou, and Confucius still learned from them, let alone the Buddha's beautiful appearance, and the infinite power of transformation, how can one abandon it without learning? The events and meanings recorded in the Five Classics may be lacking, and there is nothing strange or doubtful about the Buddha not being recorded.
Someone asked: It is said that the Buddha has thirty-two marks of excellence (三十二相) and eighty minor marks of excellence (八十種好), which is too different from ordinary people. I am afraid it is an exaggeration and not the truth. Mouzi said: As the saying goes, 'Little seen, much wondered.' Seeing a camel, one says it is a horse with a swollen back. Yao's eyebrows had eight colors, Shun's eyes had double pupils, Gao Yao's mouth was like a bird's beak, King Wen had four breasts, Yu's ears had three holes, the Duke of Zhou was hunchbacked, Fuxi had a dragon's nose, Confucius's head had a 'reversed roof' (low in the middle and high around), Laozi's head was like the sun, his forehead was like the moon, his nose had double pillars, his palms had ten lines, and the soles of his feet had patterns of two and five. Are these not different from ordinary people? The Buddha's marks of excellence
奚疑哉。
問曰。孝經言身體髮膚受之父母不敢毀傷。曾子臨沒啟予手啟予足。今沙門剃頭。何其違聖人之語。不合孝子之道也。吾子常好論是非平曲直。而反善之乎。牟子曰。夫訕聖賢。不仁。平不中。不智也。不仁不智何以樹德。德將不樹。頑囂之儔也。論何容易乎。昔齊人乘船渡江。其父墮水。其子攘臂捽頭顛倒使水從口出。而父命得蘇。夫捽頭顛倒不孝莫大。然以全父之身。若拱手修孝子之常。父命絕於水矣。孔子曰。可與適道。未可與權。所謂時宜施者也。且孝經曰。先王有至德要道。而泰伯斷髮文身自從吳越之俗。違于身體髮膚之義。然孔子稱之。其可謂至德矣。仲尼不以其斷髮毀之也。由是而觀。茍有大德。不拘於小。沙門損家財棄妻子。不聽音視色。可謂讓之至也。何違聖語不合孝乎。豫讓吞炭漆身。聶政皮面自刑。伯姬蹈火高行截容。君子為勇而死義。不聞譏其自毀沒也。沙門剔除鬚髮而比之於四人。不已遠乎。
問曰。夫福莫逾于繼嗣。不孝莫過於無後。沙門棄妻子損財貨終身不娶。何違其福孝之行也。自苦而無奇。自拯而無異矣。牟子曰。夫長左者必短右。大前者必狹后。孟公綽為趙魏老則優。不可以為滕薜大夫。妻子財物世之餘也。清躬無為道之妙也。老子曰。名與身孰親。身
【現代漢語翻譯】 現代漢語譯本：
奚疑哉（有什麼可懷疑的呢）。
問： 《孝經》上說，『身體髮膚，受之父母，不敢毀傷。』曾子臨終時還說『啟視我的手，啟視我的腳。』如今沙門剃頭，這豈不是違背聖人的話，不合孝子的道理嗎？你常常喜歡評論是非曲直，怎麼反而贊同這種行爲了呢？
牟子答： 誹謗聖賢是不仁，評判不公正是不智。不仁不智，怎麼能樹立德行？德行都不能樹立，就是個愚頑無知的人了。評論哪裡是容易的事呢？過去齊國有人乘船渡江，他的父親掉進水裡，兒子捲起袖子抓住父親的頭髮，把父親倒過來，讓水從口裡流出來，父親因此得救。抓住頭髮倒過來，沒有比這更不孝的了。然而用這種方法保全了父親的性命。如果拱手站著，遵循孝子的常規做法，父親的性命就斷送在水裡了。孔子說：『可以和他一起遵循正道，不可以和他一起使用權變。』這就是所說的要根據時宜來採取措施。況且《孝經》上說，『先王有最高的德行和重要的道理。』而泰伯剪短頭髮，在身上刺花紋，順從吳越的風俗，違背了身體髮膚的道理。然而孔子稱讚他，認為他可以稱得上具有最高的德行。仲尼沒有因為他剪短頭髮而詆譭他。由此看來，如果具有大的德行，就不必拘泥於小的方面。沙門捨棄家財，拋棄妻子，不聽音樂，不看美色，可以說是謙讓到了極點。怎麼能說他們違背聖人的話，不合孝道呢？豫讓吞炭，漆身，聶政剝掉麵皮，自我施刑，伯姬蹈火，高行割鼻。君子認為他們是爲了勇敢而為道義犧牲，沒聽說有人譏諷他們自我毀傷。沙門剃除鬚髮，與這四個人相比，難道不是差得很遠嗎？
問： 最大的幸福莫過於有後代來繼承，最大的不孝莫過於沒有後代。沙門拋棄妻子，捨棄財貨，終身不娶，這豈不是違背了幸福和孝道的行為嗎？這樣自我苦行，也沒有什麼奇異之處，這樣自我拯救，也沒有什麼特別的地方。
牟子答： 長於左邊的，必定短於右邊；大在前面的，必定狹在後面。孟公綽做趙國、魏國的老臣就很優秀，卻不能做滕國、薜國的大夫。妻子財物是世俗的剩餘之物，清靜身心，無所作為，才是道的精妙之處。《老子》說：『名聲與生命哪個更親近？生命
【English Translation】 English version:
What is there to doubt?
Question: The Classic of Filial Piety says, 'Our body, hair, and skin are received from our parents; we dare not injure or wound them.' When Zengzi was about to die, he said, 'Examine my hands, examine my feet.' Now, shamen (Sramanas, Buddhist monks) shave their heads. How does this not violate the words of the sages and not accord with the way of a filial son? You often like to discuss right and wrong, fairness and crookedness. How can you instead approve of this?
Mouzi replied: To slander sages and worthies is unkind; to judge unfairly is unwise. Without kindness and wisdom, how can one establish virtue? If virtue cannot be established, one is a foolish and ignorant person. How can discussion be easy? In the past, a man from Qi was crossing a river by boat. His father fell into the water. The son rolled up his sleeves, grabbed his father's hair, and turned him upside down to make the water come out of his mouth, and his father's life was saved. Grabbing the hair and turning him upside down is the greatest form of unfilial conduct. However, by this means, the father's life was preserved. If he had stood by with folded hands, following the usual practices of a filial son, the father's life would have been lost in the water. Confucius said, 'One can share the Way with him, but not expediency.' This is what is meant by acting according to the circumstances. Moreover, the Classic of Filial Piety says, 'The former kings had supreme virtue and essential principles.' Yet Taibo cut his hair and tattooed his body, following the customs of Wu and Yue, violating the principle of preserving one's body, hair, and skin. However, Confucius praised him, considering him to possess supreme virtue. Zhongni (Confucius) did not criticize him for cutting his hair. From this, we can see that if one has great virtue, one need not be bound by small matters. Shamen give up family wealth, abandon wives and children, and do not listen to music or look at beautiful sights. This can be said to be the ultimate in yielding. How can it be said that they violate the words of the sages and do not accord with filial piety? Yu Rang swallowed charcoal and lacquered his body; Nie Zheng peeled off his face and inflicted self-punishment; Bo Ji stepped into fire and Gao Xing cut off her nose. Gentlemen consider them to have been courageous and to have died for righteousness. I have not heard of anyone criticizing them for self-destruction. Shamen shave off their beards and hair. Compared to these four people, are they not far removed?
Question: There is no greater blessing than having descendants to continue the line, and no greater unfilial act than having no posterity. Shamen abandon wives and children, give up wealth and possessions, and never marry. How does this not violate the practices of happiness and filial piety? Such self-suffering is not extraordinary, and such self-salvation is not exceptional.
Mouzi replied: That which is long on the left must be short on the right; that which is large in the front must be narrow in the back. Meng Gongchuo was excellent as an elder statesman for Zhao and Wei, but he could not have been a minister for Teng and Xue. Wives and children and wealth are worldly surplus. Purity of body and non-action are the essence of the Dao. Laozi said, 'Which is dearer, fame or life? Life'
與貨孰多。又曰。觀三代之遺風。覽乎儒墨之道術。誦詩書。修禮節。崇仁義。視清潔。鄉人傳業名與洋溢。此中士所施行。恬惔者所不恤。故前有隨珠。後有虓(許交反)虎。見之走而不敢取。何也。先其命而後其利也。許由棲巢木。夷齊餓首陽。聖孔稱其賢。曰求仁得仁者也。不聞譏其無後無貨也。沙門修道德以易游世之樂。友淑賢以貸妻子以歡。是不為奇孰與為奇。是不為異孰與為異哉。
問曰。黃帝垂衣裳制服飾。箕子陳洪範。貌為五事首。孔子作孝經。服為三德始。又曰。正其衣冠。尊其瞻視。原憲雖貧不離華冠。子路遇難不忘結纓。今沙門剃頭髮被赤布。見人無跪起之禮儀。無盤旋之容止。何其違貌服之制。乖搢紳之飾也。牟子曰。老子云。上德不德是以有德。下德不失德是以無德。三皇之時食肉衣皮巢居穴處以崇質樸。豈復須章甫之冠曲裘之飾哉。然其人稱有德而敦厖。正信而無為。沙門之行有似之矣。或曰。如子之言則黃帝堯舜周孔之儔棄而不足法也。牟子曰。夫見博則不迷。聽聰則不惑。堯舜周孔修世事也。佛與孝子無為志也。仲尼棲棲七十餘國。許由聞禪洗耳于淵。君子之道或出或處或默或語。不溢其情不淫其性。故其道為貴在乎所用。何棄之有乎。
問曰。佛道言人死當更復生。
【現代漢語翻譯】 現代漢語譯本： 與財富相比哪個更重要？又說：『觀察夏、商、週三代的遺風，考察儒家和墨家的道術。誦讀《詩經》、《尚書》，修習禮儀，崇尚仁義，注重清潔。』鄉里人互相傳授技藝，名聲遠揚。這是中等之士所做的事情，恬淡寡欲的人不屑於去做。所以，從前有人得到隨侯之珠，後面有兇猛的老虎，看見了就跑開而不敢拿取。為什麼呢？因為他們先考慮性命，然後才考慮利益。許由在樹上築巢居住，伯夷、叔齊餓死在首陽山。聖人孔子稱讚他們賢能，說他們是『求仁而得仁』的人。沒有聽說過有人譏笑他們沒有後代，沒有財富。沙門修行道德來交換遊樂人世的快樂，與善良賢德的人交朋友來代替妻子兒女的歡娛。如果不做奇異的事情，又和什麼相比是奇異的呢？如果不做與衆不同的事情，又和什麼相比是與衆不同的呢？
有人問道：『黃帝制定衣裳和服飾，箕子陳述《洪範》，容貌被認為是五事之首。孔子撰寫《孝經》，服裝被認為是三德的開始。』又說：『端正自己的衣冠，尊重自己的容貌。』原憲即使貧窮也不脫掉華麗的帽子，子路遇到危難也不忘記繫好帽纓。現在沙門剃掉頭髮，披著紅色的布，見到人沒有跪拜起立的禮儀，沒有盤旋進退的容止。為什麼他們違背容貌服飾的制度，不符合士大夫的裝飾呢？牟子說：老子說：『上德不以有德自居，所以才是有德；下德總是想保持德，所以反而是無德。』三皇時代的人吃肉穿獸皮，在樹上築巢，在洞穴里居住，崇尚質樸。哪裡還需要華麗的帽子和彎曲的皮衣呢？然而那些人被稱為有德之人，而且敦厚誠實，正信不疑而且無所作為。沙門的修行與此相似。有人說：『如果按照您所說的，那麼黃帝、堯、舜、周公、孔子這些人就可以拋棄而不用傚法了嗎？』牟子說：『見識廣博就不會迷惑，聽得清楚就不會疑惑。堯、舜、周公、孔子是致力於治理世事的，佛與孝子是致力於無為的。孔子奔波於七十多個國家，許由聽到堯要禪讓帝位，就在河邊洗耳朵。君子的處世之道，或出仕，或隱居，或沉默，或說話，不放縱自己的情感，不沉溺於自己的慾望。所以君子的道可貴之處在於它的運用，哪裡有拋棄的道理呢？』
有人問道：『佛道說人死後應當再次轉生。
【English Translation】 English version: Which is more important, wealth or life? It is also said: 'Observe the legacy of the Xia, Shang, and Zhou dynasties, examine the doctrines of Confucianism and Mohism. Recite the 'Book of Poetry' and the 'Book of Documents,' cultivate rituals, uphold benevolence and righteousness, and value cleanliness.' Villagers pass on skills to each other, and their reputations spread far and wide. This is what middling scholars do, but those who are content and indifferent do not care about. Therefore, in the past, someone obtained the Pearl of Marquis Sui, and behind him was a fierce tiger. Seeing it, he ran away and dared not take it. Why? Because they considered life first, and then considered profit. Xu You lived in a nest in a tree, and Bo Yi and Shu Qi starved to death on Shouyang Mountain. The sage Confucius praised them as virtuous, saying that they were people who 'sought benevolence and obtained benevolence.' It has not been heard that anyone ridiculed them for having no descendants or wealth. The Shramanas cultivate morality to exchange for the pleasures of worldly life, and befriend virtuous and wise people to replace the joy of wives and children. If they do not do strange things, what can be compared to being strange? If they do not do things that are different from others, what can be compared to being different?
Someone asked: 'The Yellow Emperor established clothing and attire, and Ji Zi presented the 'Hong Fan' (Grand Norm), appearance is considered the head of the five affairs. Confucius wrote the 'Classic of Filial Piety,' and clothing is considered the beginning of the three virtues.' It is also said: 'Correct your clothing and hat, and respect your appearance.' Yuan Xian, even in poverty, did not take off his ornate hat, and Zi Lu, even in danger, did not forget to tie his hat strings. Now the Shramanas shave their heads, wear red cloth, and have no kneeling or standing etiquette when they see people, and no circling or retreating demeanor. Why do they violate the system of appearance and attire, and not conform to the decorations of the scholar-officials?' Mouzi said: Laozi said: 'Superior virtue does not consider itself virtuous, therefore it is virtuous; inferior virtue always wants to maintain virtue, so it is without virtue.' In the time of the Three Sovereigns, people ate meat and wore animal skins, lived in nests in trees, and lived in caves, valuing simplicity. Where was there a need for ornate hats and curved leather clothing? However, those people were called virtuous people, and they were honest and sincere, had unwavering faith, and were non-acting. The practice of the Shramanas is similar to this. Someone said: 'If according to what you say, then the Yellow Emperor, Yao, Shun, the Duke of Zhou, and Confucius can be abandoned and not followed?' Mouzi said: 'Broad knowledge prevents confusion, and clear hearing prevents doubt. Yao, Shun, the Duke of Zhou, and Confucius were dedicated to governing worldly affairs, while the Buddha and filial sons are dedicated to non-action. Confucius traveled to more than seventy countries, and Xu You washed his ears by the river when he heard that Yao wanted to abdicate the throne. The way of the gentleman is to either serve in office, or live in seclusion, or be silent, or speak, not indulging his emotions, and not indulging in his desires. Therefore, the value of the gentleman's way lies in its application, where is there a reason to abandon it?'
Someone asked: 'The Buddhist doctrine says that when people die, they should be reborn.
仆不信此言之審也。牟子曰。人臨死。其家上屋呼之。死已復呼誰。或曰呼其魂魄。牟子曰。神還則生。不還則神何之乎。曰成鬼神。牟子曰。是也。魂神固不滅矣。但身自朽爛耳。身譬如五穀之根葉。魂神如五穀之種實。根葉生必當死種實。豈有終已得道身滅耳。老子曰。吾有大患以吾有身也。若吾無身吾有何患。又曰。功成名遂身退。天之道也。或曰。為道亦死。不為道亦死。有以異乎。牟子曰。所謂無一日之善而問終身之譽者也。有道雖死。神歸福堂。為惡既死。神當其殃。愚夫闇于成事。賢智預于未萌。道與不道如金比草。禍之與福如白方黑。焉得不異。而言何易乎。
問曰。孔子云。未能事人焉能事鬼。未知生焉知死。此聖人之所紀也。今佛家輒說生死之事鬼神之務。此殆非聖喆(與哲同)之語也。夫履道者當虛無淡泊。歸志質樸。何為乃道生死以亂志。說鬼神之餘事乎。牟子曰。若子之言。所謂見外而未識內者也。孔子疾子路不問本末。以此抑之耳。孝經曰。為之宗廟以鬼享之。春秋祭祀以時思之。又曰。生事愛敬。死事哀慼。豈不教人事鬼神知生死哉。周公為武王請命曰。旦多才多藝能事鬼神。夫何為也。佛經所說生死之趣。非此類乎。老子曰。既知其子。復守其母。沒身不殆。又曰。用其光復
【現代漢語翻譯】 現代漢語譯本：我不相信這種說法是正確的。牟子說：『人臨死的時候，他的家人會到屋頂上呼喚他。死了之後又呼喚誰呢？』有人說：『呼喚他的魂魄。』牟子說：『神魂回來就活，不回來神魂到哪裡去了呢？』那人說：『變成鬼神了。』牟子說：『是這樣。魂神本來就不會滅亡，只是身體自己會朽爛罷了。身體好比五穀的根葉，魂神好比五穀的種子。根葉生了必定會死，種子難道會最終消滅嗎？得道之人身雖滅，又有什麼關係呢？』老子說：『我最大的憂患就是因為我有這個身體。如果我沒有身體，我還有什麼憂患呢？』又說：『功成名就之後就隱退，這是天道。』有人說：『修道也會死，不修道也會死，這有什麼區別呢？』牟子說：『這就是所說的沒有一天行善卻想得到一輩子美譽的人啊。有道的人雖然死了，神魂歸於福堂；作惡的人死了，神魂遭受災殃。愚蠢的人對已經發生的事情還很糊塗，賢明有智慧的人對尚未發生的事情已經預先知道。道與不道就像金子比草，禍與福就像白色比黑色，怎麼會沒有區別呢？怎麼能說一樣呢？』
有人問：『孔子說：『未能侍奉好人，怎麼能侍奉鬼呢？未能瞭解生，怎麼能瞭解死呢？』這是聖人所記載的。現在佛家動不動就說生死之事、鬼神之務，這大概不是聖賢的話吧。修道的人應當虛無淡泊，歸於質樸，為什麼要談論生死來擾亂心志，說鬼神這些多餘的事情呢？』牟子說：『如果按照你說的，你就是隻看到表面而沒有認識到內在的人。孔子因為子路不問事情的本末，所以才這樣壓制他。』《孝經》說：『為死者建立宗廟來讓鬼魂享用，春秋按時祭祀來思念他們。』又說：『活著的時候要愛戴尊敬，死了之後要悲哀思念。』這難道不是教人侍奉鬼神、瞭解生死嗎？周公為武王祈禱說：『我姬旦多才多藝，能夠侍奉鬼神。』這又是為什麼呢？佛經所說的生死輪迴，不就是這類事情嗎？老子說：『既已知道他的兒子，又回過頭來守護他的母親，終身沒有危險。』又說：『運用他的光芒，回覆』
【English Translation】 English version: I do not believe this statement is true. Mouzi said, 'When a person is dying, his family goes on the roof to call out to him. After he is dead, who are they calling out to?' Someone said, 'Calling out to his soul.' Mouzi said, 'If the spirit returns, he lives; if it does not return, where does the spirit go?' The person said, 'It becomes a ghost.' Mouzi said, 'That's right. The soul inherently does not perish, only the body decays. The body is like the roots and leaves of the five grains, and the soul is like the seeds of the five grains. The roots and leaves are born and must die, but will the seeds ultimately perish? What does it matter if the body of one who has attained the Dao perishes?' Laozi said, 'My greatest affliction is that I have this body. If I had no body, what affliction would I have?' He also said, 'Retire after accomplishing merit and fame; this is the way of Heaven.' Someone said, 'Practicing the Dao also leads to death, not practicing the Dao also leads to death. Is there any difference?' Mouzi said, 'This is what is meant by someone who does not do good for even a day but asks for praise for a lifetime. Though one who has the Dao dies, his spirit returns to the hall of blessings; when an evil person dies, his spirit suffers calamity. A foolish person is ignorant of what has already happened, while a wise person foresees what has not yet emerged. The Dao and not the Dao are like gold compared to grass, calamity and blessing are like white compared to black. How can there be no difference? How can you say they are the same?'
Someone asked, 'Confucius said, 'If you cannot serve men, how can you serve ghosts? If you do not know life, how can you know death?' This is what the sages recorded. Now, Buddhist families readily speak of matters of life and death, and the affairs of ghosts and spirits. This is probably not the language of sages. Those who tread the path should be empty and detached, returning to simplicity. Why then discuss life and death to disturb the mind, and speak of the superfluous matters of ghosts and spirits?' Mouzi said, 'If it is as you say, you are one who sees the external but does not recognize the internal. Confucius suppressed Zilu because he did not ask about the root and the branch.' The Classic of Filial Piety says, 'Establish ancestral temples for ghosts to enjoy, and offer sacrifices in spring and autumn to remember them.' It also says, 'Serve the living with love and respect, and mourn the dead with sorrow.' Does this not teach people to serve ghosts and spirits and to know life and death? The Duke of Zhou prayed for King Wu, saying, 'I, Ji Dan (Duke of Zhou's name), am talented and skilled and able to serve ghosts and spirits.' Why is this? Are the cycles of life and death spoken of in the Buddhist scriptures not of this kind? Laozi said, 'Having known his son, return to guard his mother, and you will be safe throughout your life.' He also said, 'Use its light, return'
歸其明。無遺身殃。此道生死之所趣。吉兇之所住。至道之要實貴寂寞。佛家豈好言乎。來問不得不對耳。鐘鼓豈有自鳴者。桴加而有聲矣。
問曰。孔子曰。夷狄之有君。不如諸夏之亡也。孟子譏陳相更學許行之術曰。吾聞用夏變夷。未聞用夷變夏者也。吾子弱冠學堯舜周孔之道。而今舍之更學夷狄之術。不已惑乎。牟子曰。此吾未解大道時之餘語耳。若子可謂見禮制之華而闇道德之實。窺炬燭之明未睹天庭之日也。孔子所言矯世法矣。孟軻所云疾專一耳。昔孔子欲居九夷。曰君子居之何陋之有。及仲尼不容於魯衛。孟軻不用於齊梁。豈復仕于夷狄乎。禹出西羌而聖喆。瞽叟生舜而頑囂。由余產狄國而霸秦。管蔡自河洛而流言。傳曰。北辰之星。在天之中。在人之北。以此觀之。漢地未必為天中也。佛經所說上下週極含血之類。物皆屬佛焉。是以吾復尊而學之。何為當舍堯舜周孔之道。金玉不相傷。隋璧不相妨。謂人為惑。特自惑乎。
問曰。孔子稱奢則不遜。儉則固。與其不遜也寧固。御孫曰。儉者德之共。侈者惡之大也。今佛家以空財佈施為名。盡貨與人為貴。豈有福哉。牟子曰。彼一時也此一時也。仲尼之言疾奢而無禮。御孫之論刺莊公之刻桶。非禁佈施也。舜耕歷山。恩不及州里。太公屠牛。
【現代漢語翻譯】 現代漢語譯本：歸於它的光明。沒有留下身體的災禍。這條道路是生死所趨向的地方，吉兇所居住的地方。至道的要旨實在於清靜寂寞。佛家難道喜歡多說話嗎？是有人來問才不得不回答罷了。鐘鼓難道會自己鳴響嗎？是敲擊了才會發出聲音啊。
有人問道：孔子說，『即使是夷狄有君主，也比不上諸夏沒有君主。』孟子譏諷陳相改變學習許行的學說，說：『我聽說用夏的文化來改變夷狄，沒聽說用夷狄的文化來改變夏的。』您年輕時學習堯舜周孔的學說，現在卻捨棄它們而改學夷狄的學說，這不是太迷惑了嗎？牟子說：『這些是我還沒有理解大道時的遺留之語罷了。您可以說是隻看到禮制的華麗外表，而沒有理解道德的實質，只看到火炬蠟燭的光明，而沒有看到天空中的太陽啊。』孔子所說的是爲了匡正世俗的法則，孟軻所說的是爲了斥責思想的專一。過去孔子想要居住在九夷，說『君子居住在那裡，有什麼簡陋的呢？』等到孔子不被魯國和衛國所容納，孟軻不被齊國和梁國所任用，難道還會去夷狄那裡做官嗎？禹從西羌出生卻成為聖人，瞽瞍生下舜卻愚頑囂張。由余在狄國出生卻使秦國稱霸，管叔和蔡叔從河洛出生卻散佈流言。古書上說：『北辰星，在天的中央，在人的北方。』用這個來看，漢地未必是天下的中央啊。佛經所說的上下四方，乃至包含血液的生物，都屬於佛。因此我重新尊重並學習它。為什麼要捨棄堯舜周孔的學說呢？金和玉不會互相傷害，隨侯珠和和氏璧不會互相妨礙。說別人迷惑，實在是自己迷惑啊。
有人問道：孔子說，『奢侈就會不遜順，節儉就會固陋。與其不遜順，寧可固陋。』御孫說，『節儉是德行的共同之處，奢侈是罪惡的最大之處。』現在佛家以空出錢財佈施為名，把散盡家財給別人作為高尚的行為，難道會有福報嗎？牟子說：『那是一個時期的情況，這是一個時期的情況。』仲尼的話是厭惡奢侈而沒有禮節，御孫的評論是諷刺莊公雕刻木桶的苛刻，並不是禁止佈施啊。舜在歷山耕種，恩德沒有普及到州里，太公宰殺牛羊。
【English Translation】 English version: Return to its brightness. No remaining bodily harm. This path is where life and death tend, where good and bad reside. The essence of the ultimate path truly values tranquility and solitude. Do Buddhist families enjoy speaking? It is only because someone asks that one must answer. Do bells and drums ring on their own? It is only when struck that they produce sound.
Someone asked: Confucius said, 'Even if the Yi and Di barbarians have rulers, it is not as good as the various Xia states without rulers.' Mencius criticized Chen Xiang for changing his studies to the teachings of Xu Xing, saying, 'I have heard of using Xia culture to transform the Yi and Di, but I have not heard of using Yi and Di culture to transform Xia.' You, in your youth, studied the teachings of Yao, Shun, Zhou, and Confucius, but now you abandon them to study the teachings of the barbarians. Isn't this too confused? Mu Zi said: 'These are leftover words from when I had not yet understood the Great Dao. You can be said to see only the splendor of ritual and law, but not understand the substance of morality; to see only the light of torches and candles, but not see the sun in the heavens.' What Confucius said was to correct the ways of the world, and what Mencius said was to criticize single-mindedness. In the past, Confucius wanted to live among the Nine Yi, saying, 'If a gentleman lives there, what is lowly about it?' When Confucius was not tolerated in Lu and Wei, and Mencius was not employed in Qi and Liang, would they have gone to serve among the barbarians? Yu was born in the Western Qiang but became a sage, and Gu Sou gave birth to Shun but was foolish and arrogant. You Yu was born in the Di state but made Qin hegemon, and Guan Shu and Cai Shu were born in He Luo but spread rumors. The ancient book says: 'The North Star is in the center of the sky and to the north of people.' From this perspective, the Han land is not necessarily the center of the world. The Buddhist scriptures speak of all beings above and below, even those containing blood, all belong to the Buddha. Therefore, I respect and study it again. Why should I abandon the teachings of Yao, Shun, Zhou, and Confucius? Gold and jade do not harm each other, and the pearls of Sui and the jade of He do not hinder each other. To call others confused is truly to confuse oneself.
Someone asked: Confucius said, 'Extravagance leads to insubordination, and frugality leads to rigidity. Rather than being insubordinate, it is better to be rigid.' Yu Sun said, 'Frugality is the common ground of virtue, and extravagance is the greatest of evils.' Now, Buddhist families are known for giving away wealth in charity, considering it noble to give away all their possessions to others. Will there be any blessings? Mu Zi said: 'That was one time, this is another time.' Confucius's words were to dislike extravagance without propriety, and Yu Sun's comments were to satirize Duke Zhuang's carving of wooden buckets with harshness, not to prohibit charity. Shun plowed at Mount Li, and his kindness did not reach the states and villages, and Tai Gong slaughtered cattle and sheep.
惠不逮妻子。及其見用。恩流八荒。惠施四海。饒財多貨貴其能與貧困。屢空貴其履道。許由不貪四海。伯夷不甘其國。虞卿捐萬戶之封救窮人之急。各其志也。僖負羈以壺餐之惠。全其所居之閭。宣孟以一飯之故。活其不貲之軀。陰施出于不意。陽報皎如白日。況傾家財發善意。其功德巍巍如嵩泰。悠悠如江海矣。懷善者應之以祚。挾惡者報之以殃。未有種稻而得麥。施禍而獲福者也。
問曰。人之處世莫不好富貴而惡貧賤。樂歡逸而憚勞倦。黃帝養性以五肴為上。孔子云。食不厭精。鲙不厭細。今沙門被赤布。日一食。閉六情。自畢於世若茲。何聊之有。牟子曰。富與貴是人之所欲。不以其道得之不處也。貧與賤是人之所惡。不以其道得之不去也。老子曰。五色令人目盲。五音令人耳聾。五味令人口爽。馳騁畋獵令人心發狂。難得之貨令人行妨。聖人為腹不為目。此言豈虛哉。柳下惠不以三公之位易其介。段干木不以其身易魏文之富。許由巢父棲木而居。自謂安於帝宇。夷齊餓于首陽。自謂飽于文武。蓋各得其志而已。何不聊之有乎。
問曰。若佛經深妙靡麗。子胡不談之於朝廷。論之於君父。修之於閨門。接之於朋友。何復學經傳讀諸子乎。牟子曰。子未達其源而問其流也。夫陳俎豆于疊門。建旌
【現代漢語翻譯】 現代漢語譯本： 恩惠不普及到自己的妻兒，等到被任用時，恩澤流佈到四面八方，恩惠施及天下。擁有很多財富的人，看重那些能幫助貧困的人；多次變得一無所有的人，看重那些遵循正道的人。許由（古代隱士，以不接受堯帝禪讓而聞名）不貪圖天下的君位，伯夷（商朝末年的賢人，以不食周粟而餓死首陽山而聞名）不願屈就自己的國家。虞卿（戰國時期趙國的說客）放棄萬戶的封地，來救濟窮人的急難。每個人都有自己的志向啊！僖負羈（春秋時期魯國的大夫）因為一壺飯的恩惠，保全了他所居住的整個里巷；宣孟（春秋時期晉國的大夫）因為一頓飯的緣故，救活了價值連城的生命。暗中的施捨出於意料之外，公開的報答像白日一樣明亮。更何況傾盡家財，發出善良的意願，那功德巍峨如嵩山泰山，長久如長江大海了。心懷善良的人，會用福祚來回應他；心懷邪惡的人，會用災殃來報應他。沒有種稻子而收穫麥子的，也沒有施行災禍而獲得幸福的。 有人問道：『人活在世上，沒有誰不喜歡富貴而厭惡貧賤，喜歡安逸享樂而害怕勞累辛苦。黃帝（中國傳說中的帝王）用五種美味的食物來滋養身體，孔子說：『糧食越精細越好，肉切得越細越好。』現在沙門（佛教出家人）穿著粗糙的布，每天只吃一頓飯，封閉六根（眼、耳、鼻、舌、身、意），終身如此，有什麼樂趣呢？』牟子回答說：『富裕和尊貴，是人人都想要的，但不用正當的方法得到，君子是不接受的；貧窮和卑賤，是人人都厭惡的，但不用正當的方法擺脫，君子是不逃避的。老子說：『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狂放，稀有的財物使人行為不軌。』聖人是爲了肚子而活，不是爲了眼睛而活。』這些話難道是虛假的嗎？柳下惠（春秋時期魯國的賢人，以坐懷不亂聞名）不因為三公的高位改變自己的節操，段干木（戰國時期魏國的賢人，不願做官）不因為自身的緣故貪圖魏文侯的財富。許由、巢父（傳說中的隱士）住在樹上，自認為比住在帝王的宮宇里還安穩；伯夷、叔齊（商朝末年的賢人，以不食周粟而餓死首陽山而聞名）餓死在首陽山，自認為比享受文王武王的俸祿還飽足。大概是各自實現了自己的志向罷了，有什麼不快樂的呢？』 有人問道：『如果佛經深奧玄妙，文辭華麗，你為什麼不在朝廷上談論它，在君父面前闡述它，在家庭中修行它，與朋友們交流它，卻還要學習儒家的經書，閱讀諸子百家的著作呢？』牟子回答說：『你沒有明白源頭，卻來問支流啊！把陳列祭品的器皿擺放在簡陋的門前，樹立旗幟
【English Translation】 English version: Favors did not extend to his wife and children. When he was employed, his grace flowed to all directions and benefited the whole world. Those who are rich value those who can help the poor; those who have been impoverished many times value those who follow the right path. Xu You (an ancient hermit, known for refusing Emperor Yao's abdication) did not covet the throne of the world, and Boyi (a virtuous man of the late Shang Dynasty, known for starving to death on Shouyang Mountain for refusing to eat Zhou grain) was unwilling to compromise his country. Yu Qing (a lobbyist of the Zhao state during the Warring States period) gave up the fief of ten thousand households to relieve the urgent needs of the poor. Everyone has their own aspirations! Xi Fu Ji (a doctor of the Lu state during the Spring and Autumn period) preserved the entire neighborhood where he lived because of the favor of a pot of rice; Xuan Meng (a doctor of the Jin state during the Spring and Autumn period) saved a priceless life because of a meal. Secret charity comes unexpectedly, and public reward is as bright as the white sun. Moreover, if one empties his family fortune and issues good intentions, his merits will be as majestic as Mount Song and Mount Tai, and as long as the Yangtze River and the sea. Those who cherish goodness will be rewarded with blessings; those who harbor evil will be repaid with disasters. There is no such thing as planting rice and harvesting wheat, or inflicting misfortune and gaining happiness. Someone asked: 'People living in the world, no one does not like wealth and despise poverty, like ease and pleasure and fear labor and hardship. The Yellow Emperor (a legendary Chinese emperor) nourished his body with five delicacies, and Confucius said: 'The finer the grain, the better; the finer the meat, the better.' Now the Shramanas (Buddhist monks) wear coarse cloth, eat only one meal a day, close off the six senses (eyes, ears, nose, tongue, body, mind), and end their lives like this. What pleasure is there?' Mouzi replied: 'Wealth and honor are what everyone desires, but a gentleman does not accept them if they are not obtained by proper means; poverty and lowliness are what everyone hates, but a gentleman does not avoid them if they are not escaped by proper means. Laozi said: 'Five colors blind the eyes, five tones deafen the ears, five flavors injure the mouth, indulging in hunting makes the heart go mad, and rare goods make behavior unruly.' The sage lives for the stomach, not for the eyes.' Are these words false? Liu Xiahui (a virtuous man of the Lu state during the Spring and Autumn period, known for his integrity) did not change his integrity for the high position of the three dukes, and Duan Ganmu (a virtuous man of the Wei state during the Warring States period, unwilling to become an official) did not covet the wealth of Marquis Wen of Wei for his own sake. Xu You and Chao Fu (legendary hermits) lived in trees and considered themselves more secure than living in the emperor's palace; Boyi and Shuqi (virtuous men of the late Shang Dynasty, known for starving to death on Shouyang Mountain for refusing to eat Zhou grain) starved to death on Shouyang Mountain and considered themselves more satisfied than enjoying the salary of King Wen and King Wu. Probably each achieved their own aspirations, what unhappiness is there?' Someone asked: 'If the Buddhist scriptures are profound and wonderful, and the language is gorgeous, why don't you discuss them in the court, explain them to the ruler and father, practice them in the family, and communicate them with friends, but still learn Confucian classics and read the works of various philosophers?' Mouzi replied: 'You have not understood the source, but ask about the branches! Placing the vessels for offerings in front of a simple door, erecting flags
旗于朝堂。衣狐裘以當蕤賓。被絺绤以御黃鐘。非不麗也。乖其處非其時也。故持孔子之術入商鞅之門。赍孟軻之說詣蘇張之庭。功無分寸。過有丈尺矣。老子曰。上士聞道勤而行之。中士聞道若存若亡。下士聞道而大笑之。吾懼大笑。故不為談也。渴不必待江河而飲。井泉之水何所不飽。是以復治經傳耳。
問曰。老子云。智者不言。言者不智。又曰。大辯若訥。大巧若拙。君子恥言過行。設沙門有至道。奚不坐而行之。何復談是非論曲直乎。仆以為此德行之賊也。牟子曰。來春當大饑。今秋不食。黃鐘應寒。蕤賓重裘。備預雖早。不免於愚。老子所云謂得道者耳。未得道者何知之有乎。大道一言而天下悅。豈非大辯。老子不云乎功遂身退天之道也。身既退矣又何言哉。今之沙門未及得道。何得不言。老氏亦猶言也。如其無言。五千何述焉。若知而不言可也。既不能知文。不能言。愚人也。故能言不能行國之師也。能行不能言國之用也。能行能言國之寶也。三品各有所施。何德之賊乎。唯不能言又不能行是賊也。
問曰。如子之言。徒當學辨達修言論。豈復治情性履道德乎。牟子曰。何難悟之甚乎。夫言語談論各有時也。蘧瑗曰。國有道則直。國無道則卷而懷之。𡩋武子曰。國有道則智。國無道則愚。
【現代漢語翻譯】 現代漢語譯本： 在朝堂上炫耀旗幟，穿著狐裘來適應蕤賓（指陰曆五月），披著粗細麻布來抵禦黃鐘（指陰曆十一月）。這並非不華麗，而是違背了地點和時節。所以，拿著孔子的學說進入商鞅的門庭，帶著孟軻的理論去拜訪蘇秦、張儀的住所，一點功效都沒有，過失卻很大。老子說：『上士聽了道，勤奮地去實行；中士聽了道，好像存在又好像不存在；下士聽了道，就大聲嘲笑。』我害怕被嘲笑，所以不談論道。口渴了不一定非要等待江河才能喝水，井裡的泉水有什麼不能滿足的呢？因此我才重新研究經書和傳記啊。
問：老子說：『有智慧的人不說話，說話的人沒有智慧。』又說：『最厲害的辯論好像說不出話來，最精巧的技藝好像很笨拙。』君子以說的話超過所做的為恥。假設沙門（指佛教僧侶）有最高的道，為什麼不坐著實行它，還要談論是非曲直呢？我認為這是敗壞德行的行為。牟子說：明年春天將要發生大饑荒，所以今年秋天就不吃飯；黃鐘時節應該穿寒衣，蕤賓時節應該穿厚裘。即使提前準備，也免不了被認為是愚蠢。老子所說的是指得道的人。沒有得道的人知道什麼呢？大道一句話就能讓天下人喜悅，難道不是最厲害的辯論嗎？老子不是說過『功成身退，是天道』嗎？既然已經退隱了，還說什麼呢？現在的沙門還沒有得道，為什麼不能說話？老子也還是說了啊。如果他什麼都不說，那五千字（指《道德經》）是怎麼寫出來的呢？如果知道了而不說，還可以。既不能知文，又不能言語，那就是愚蠢的人。所以，能說不能做，是國家的老師；能做不能說，是國家所用的人；能說又能做，是國家的寶貝。三種人各有用途，怎麼會是敗壞德行呢？只有既不能說又不能做，才是敗壞德行的人。
問：如果像您說的，只是應該學習善於辯論，修飾言辭，難道就不應該修養情性，履行道德了嗎？牟子說：為什麼這麼難以領悟呢？言語談論各有其時。蘧瑗說：國家政治清明就直言，國家政治黑暗就捲起來藏在心裡。𡩋武子說：國家政治清明就表現出智慧，國家政治黑暗就裝作愚笨。
【English Translation】 English version: Displaying flags in the court, wearing fox fur to match Rui Bin (the fifth month of the lunar calendar), and covering oneself with coarse and fine linen to ward off Huang Zhong (the eleventh month of the lunar calendar) – it's not that they aren't beautiful, but they are out of place and out of season. Therefore, taking Confucius's teachings into Shang Yang's gate, and bringing Mencius's theories to visit Su Qin and Zhang Yi's residences, there is no benefit at all, but the faults are great. Lao Tzu said, 'Superior scholars, upon hearing the Dao, diligently practice it; average scholars, upon hearing the Dao, act as if it exists and as if it doesn't; inferior scholars, upon hearing the Dao, laugh loudly at it.' I fear being laughed at, so I do not discuss the Dao. When thirsty, one does not necessarily have to wait for the rivers to drink; what well water cannot satisfy? Therefore, I am re-studying the classics and commentaries.
Question: Lao Tzu said, 'The wise do not speak; those who speak are not wise.' He also said, 'The greatest eloquence seems like stuttering; the greatest skill seems like clumsiness.' A gentleman is ashamed of his words exceeding his actions. Suppose the Shramanas (Buddhist monks) possess the ultimate Dao, why don't they sit and practice it, and instead discuss right and wrong? I believe this is a destroyer of virtue. Mouzi said: Next spring there will be a great famine, so we should not eat this autumn; Huang Zhong season calls for cold clothes, Rui Bin season calls for heavy fur. Even with early preparation, one cannot avoid being considered foolish. What Lao Tzu said refers to those who have attained the Dao. What do those who have not attained the Dao know? A single word of the Great Dao can delight the world; isn't that the greatest eloquence? Didn't Lao Tzu say, 'Retiring after success is the way of Heaven'? Since one has already retired, what is there to say? The Shramanas of today have not yet attained the Dao, why can't they speak? Lao Tzu also spoke. If he said nothing, how could the five thousand words (referring to the Tao Te Ching) have been written? If one knows and does not speak, that is acceptable. But if one neither knows the texts nor can speak, that is a foolish person. Therefore, one who can speak but cannot act is a teacher of the state; one who can act but cannot speak is a resource for the state; one who can both act and speak is a treasure of the state. The three types each have their uses; how can they be destroyers of virtue? Only those who can neither speak nor act are destroyers of virtue.
Question: According to your words, one should only learn to be eloquent and refine one's speech; shouldn't one also cultivate one's nature and practice morality? Mouzi said: Why is it so difficult to understand? Speech and discussion each have their time. Qu Yuan said, 'When the state is governed well, speak directly; when the state is governed poorly, roll up your words and keep them to yourself.' Wei Wuzi said, 'When the state is governed well, show wisdom; when the state is governed poorly, feign foolishness.'
孔子曰。可與言而不與言失人。不可與言而與言失言。故智愚自有時。談論各有意。何為當言論而不行哉。
問曰。云佛道至尊至快無為淡泊。世人學士多譏毀之云。其辭說廓落難用。虛無難信。何也。牟子曰。至味不合于眾口。大音不比于眾耳。作咸池。設大章。發簫韻。詠九成。莫之和也。張鄭衛之絃歌。時俗之音。必不期而拊手也。故宋玉云。客歌于郢為下俚之曲。和者千人。引商潡角。眾莫之應。此皆悅邪聲不曉于大度者也。韓非以管窺之見而謗堯舜。接輿以毛𨤲之分而刺仲尼。皆耽小而忽大者也。夫聞清商而謂之角。非彈弦之過。聽者之不聰矣。見和璧而名之石。非璧之賤也。視者之不明矣。神蛇能斷而復續。不能使人不斷也。靈龜發夢于宋元。不能免豫且之網。大道無為。非俗所見。不為譽者貴。不為毀者賤。用不用自天也。行不行乃時也。信不信其命也。
問曰。吾子以經傳理佛之說。其辭富而義顯。其文熾而說美。得無非真。誠是子之辯也。牟子曰。吾非辯也。見博故不惑耳。問曰。見博其有術乎。牟子曰。由佛經也。吾未解佛經之時惑甚於子。雖誦五經。適以為華未成實矣。吾既睹佛經之說。覽孝子之要。守恬淡之性。觀無為之行。還視世事。猶臨天井而窺溪谷。登嵩岱而見丘垤矣。
【現代漢語翻譯】 現代漢語譯本： 孔子說：『可以和他談論卻不和他談論，這是錯失了人才。不可以和他談論卻和他談論，這是說錯了話。』所以，聰明和愚笨各有其時，談論的內容各有側重。為什麼應該談論的時候卻不實行呢？
有人問：『聽說佛道至高無上，至樂無為，清靜淡泊。世俗之人和讀書人大多譏諷譭謗它，說它的言辭空洞不切實際，虛無縹緲難以置信，這是為什麼呢？』牟子回答說：『最好的美味不合大眾的口味，最美妙的音樂不合大眾的耳朵。創作《咸池》，演奏《大章》，發出簫的韻律，歌唱《九成》，沒有人能和諧地應和。而鄭國、衛國的絃樂歌舞，是世俗流行的音樂，人們必定會不約而同地拍手稱讚。』所以宋玉說：『客人在郢都唱下里巴人的歌曲，應和的人有上千人；如果唱高雅的商調，很少有人能應和。』這些都是喜歡邪惡的聲音而不懂得高雅音樂的人。韓非用管子看天的見識來誹謗堯舜，接輿用細枝末節的區分來指責仲尼，都是沉溺於小處而忽略大處的人。聽到清商之音卻說它是角音，這不是彈奏絃樂的過錯，而是聽的人耳朵不靈敏。看到和氏璧卻把它叫做石頭，不是和氏璧的價值低賤，而是看的人眼光不明亮。神蛇能夠斷了之後又自己接續上，卻不能使人不去斬斷它。靈龜在宋元託夢示警，卻不能免除被豫且捕獲的命運。大道是無為的，不是世俗之人所能理解的。不會因為讚譽它就顯得高貴，也不會因為詆譭它就顯得低賤。是否被採用，是天意決定的。是否實行，是時機決定的。是否相信，是命運決定的。
有人問：『您用儒家經典來闡述佛的道理，言辭豐富而意義顯明，文采華麗而論述精美，難道不是不真實嗎？這實在是您的辯才啊。』牟子說：『我不是在辯論，只是因為見識廣博所以不迷惑罷了。』有人問：『見識廣博有什麼方法嗎？』牟子說：『來源於佛經。我沒有理解佛經的時候，迷惑比您還厲害。即使誦讀五經，也只是當作華麗的辭藻，沒有成為實際的智慧。我既然看到了佛經的說法，瞭解了孝道的要義，守持恬淡的本性，觀察無為的修行，回頭再看世俗之事，就像站在高高的井邊俯視溪谷，登上嵩山、泰山而看到小土堆一樣了。』
【English Translation】 English version: Confucius said, 'To speak with one who can be spoken with is to not lose the person. To speak with one who cannot be spoken with is to lose one's words.' Therefore, wisdom and foolishness each have their time, and discussions each have their intent. Why is it that when one should speak, one does not act?
Someone asked, 'It is said that the Buddha-dharma (Buddha's teachings) is supremely honored, supremely joyful, non-active (wuwei), and tranquil. Yet, worldly people and scholars mostly ridicule and slander it, saying that its words are empty and impractical, and its ideas are illusory and hard to believe. Why is this?' Mouzi (name of the author) replied, 'The finest flavors do not suit everyone's palate, and the greatest music is not appreciated by everyone's ears. When composing the 'Xianchi' (name of a piece of music), performing the 'Dazhang' (name of a piece of music), playing the melodies of the flute, and singing the 'Jiucheng' (name of a piece of music), no one can harmonize with them. But the string music and songs of Zheng (name of a state) and Wei (name of a state), which are popular tunes, will surely be applauded spontaneously. Therefore, Song Yu (name of a person) said, 'A guest sang a vulgar song in Ying (name of a place), and a thousand people joined in. But when he played an elegant melody, no one responded.' These are all people who enjoy evil sounds and do not understand great music. Han Fei (name of a person) used his limited perspective to slander Yao (name of a sage king) and Shun (name of a sage king), and Jieyu (name of a person) used trivial distinctions to criticize Confucius (name of a sage). They are all people who are obsessed with the small and neglect the great. If one hears a clear 'shang' (note in Chinese music) and calls it a 'jiao' (note in Chinese music), it is not the fault of the string player, but the listener's lack of hearing. If one sees the He Shi Bi (name of a jade) and calls it a stone, it is not the fault of the jade's worth, but the viewer's lack of sight. A divine snake can be cut and then reconnect itself, but it cannot prevent people from cutting it. A spiritual turtle can send dreams to Song (name of a state) and Yuan (name of a state), but it cannot escape the net of Yuqie (name of a person). The Great Way (Dao) is non-active (wuwei), and it is not understood by worldly people. It is not made noble by praise, nor is it made base by slander. Whether it is used or not is determined by Heaven. Whether it is practiced or not is determined by the time. Whether it is believed or not is determined by fate.'
Someone asked, 'You use the Confucian classics to explain the Buddha's teachings. Your words are rich and your meanings are clear, your writing is brilliant and your arguments are beautiful. Could it be that it is not true? This is truly your eloquence.' Mouzi (name of the author) said, 'I am not being eloquent. It is only because I have broad knowledge that I am not confused.' Someone asked, 'Is there a method to having broad knowledge?' Mouzi (name of the author) said, 'It comes from the Buddhist scriptures. When I did not understand the Buddhist scriptures, I was more confused than you. Even though I recited the Five Classics, I only treated them as flowery words and did not achieve real wisdom. Now that I have seen the teachings of the Buddhist scriptures, understood the essentials of filial piety, maintained a tranquil nature, and observed the practice of non-action (wuwei), when I look back at worldly affairs, it is like looking down at a stream from the edge of a high well, or seeing small mounds from the top of Mount Song (name of a mountain) and Mount Tai (name of a mountain).'
五經則五味。佛道則五穀矣。吾自聞道以來。如開云見白日。炬火入冥室焉。
問曰。子以經傳之辭華麗之說。褒讚佛行稱譽其德。高者陵青雲。廣者逾地圻(巨宜切)。得無逾其本過其實乎。而仆譏刺頗得疹中而其病也。牟子曰。呼吾之所褒猶以塵埃附嵩岱。收朝露投江海。子之所謗猶握瓢觚欲減江海。操耕耒欲損崑崙。側一拳以翳日光。舉土塊以塞河沖。吾所褒不能使佛高。子之毀不能令其下也。
論曰。牟子理惑三十有七篇。梁僧祐律師載之宏明集。可謂所從來遠矣。觀其崇德辨惑。閑邪禦侮。發揮大教之耿光。蓋閎覽博物之君子也。當是時。吾佛法源濫觴之初。凡西域沙門至中國者。由滕蘭而下不過十人。所新出經三百餘卷。俱小乘教。若微妙大乘諸經皆所未至。牟子乃能玄鑒穎悟契佛心宗。得法味若是之深。比夫漢末禰衡陳元龍孔北海諸公。虛負奇資終於不聞道。不過為一俗士而死矣。然則牟子賢矣哉。惜其書不能備載。聊取二十篇輔成通論。大抵世之惑也者。雖世尊在世尚莫能無矧。今去聖逾二千載。欲天下之廓廓皆正信。其可得哉。雖然。是書正不可不以垂世也。
漢書西域傳史官范曄論曰。西域風土之載。前史未聞也。張騫懷致遠之略。班超奮封侯之志。終能立功西遐。羈服外域
【現代漢語翻譯】 五經好比五味調和的食物，佛道就好比能滋養生命的五穀。自從我聽聞佛道以來，就好像撥開雲霧看見太陽，點燃火炬照亮黑暗的房間一樣。
有人問：『你用華麗的辭藻和精美的言語，讚美佛陀的行為，稱頌他的德行，說他的高尚超過青雲，他的廣博超過大地。難道沒有誇大其詞，超過了佛陀的本來面目嗎？而我所批評的，或許能擊中要害，指出他的弊病。』牟子回答說：『我所讚美的，就像用塵土依附於高大的嵩山，用早晨的露水投入浩瀚的江海。你所誹謗的，就像用瓢想減少江海的水量，用農具想削減崑崙山的高度，用一隻拳頭想遮蔽太陽的光芒，用一塊土塊想堵塞河流的衝擊。我的讚美不能使佛陀更高尚，你的詆譭也不能使他更低下。』
總論：牟子的《理惑論》共有三十七篇，梁朝的僧祐律師將它收錄在《弘明集》中，可見其淵源流長。縱觀此書，崇尚道德，辨析疑惑，匡正邪說，抵禦外侮，闡發佛教的光輝，可見牟子是一位博覽群書、見識廣博的君子。當時，佛教傳入中國之初，從西域來的沙門（Śrāmaṇa，出家修道者）從滕蘭開始，也不過十人。新翻譯出來的佛經三百多卷，都是小乘佛教的經典。像微妙的大乘佛教經典，都還沒有傳到中國。牟子卻能以玄妙的見識和敏銳的領悟力，契合佛陀的心宗，對佛法的理解如此深刻。相比之下，漢朝末年的禰衡、陳元龍、孔北海等人，空有奇才，最終卻不聞佛道，不過是作為普通的世俗之人而死去罷了。如此說來，牟子真是賢能啊！可惜他的著作不能全部儲存下來，這裡只選取二十篇來輔助說明通論。大體來說，世人的迷惑，即使世尊（Śākyamuni，釋迦牟尼佛）在世時尚且不能完全消除，更何況現在距離佛陀已經過去兩千多年，想要天下所有人都具有正確的信仰，這怎麼可能呢？雖然如此，這本書實在是不可以不流傳於世啊。
《漢書·西域傳》中，史官范曄評論說：『關於西域的風土人情的記載，以前的史書上沒有記載。張騫懷有開闢遠方道路的謀略，班超奮發建立功勛的志向，最終能夠在西域建立功業，羈縻和征服外域。』
【English Translation】 The Five Classics are like the five flavors. The Buddha's Way is like the five grains. Since I heard the Way, it is like opening the clouds and seeing the white sun, like a torch entering a dark room.
Someone asked: 'You use ornate words and flowery language to praise the Buddha's actions, extol his virtues, saying his loftiness surpasses the blue clouds, and his breadth exceeds the earth. Are you not exaggerating and exceeding the truth? And my criticisms may hit the mark and point out his flaws.' Master Mou replied: 'My praise is like attaching dust to Mount Song (Songshan Mountain, one of the Five Great Mountains of China), or throwing morning dew into the vast rivers and seas. Your slander is like trying to reduce the rivers and seas with a gourd, or trying to diminish Mount Kunlun (a mythical mountain) with farming tools, using a fist to block the sunlight, or using a clod of earth to block the river's flow. My praise cannot make the Buddha higher, and your slander cannot make him lower.'
General Discussion: Mouzi's 'Lihuolun' (Treatise on the Resolution of Doubts) has thirty-seven chapters. The Vinaya Master Sengyou of the Liang Dynasty included it in the 'Hongming Ji' (Collection for the Propagation and Clarification of Buddhism), showing its long history. Looking at this book, it extols virtue, clarifies doubts, rectifies heresies, resists insults, and elucidates the brilliance of the Great Teaching. It shows that Mouzi was a learned and knowledgeable gentleman. At that time, Buddhism was just beginning to spread to China. The Śrāmaṇas (wandering ascetics) from the Western Regions, starting with Teng Lan, were no more than ten people. The newly translated scriptures, over three hundred volumes, were all of the Hinayana (Small Vehicle) teachings. The subtle Mahayana (Great Vehicle) scriptures had not yet arrived. Mouzi was able to understand the Buddha's mind and teachings with profound insight and keen understanding, and his understanding of the Dharma was so deep. Compared to Ni Heng, Chen Yuanlong, and Kong Beihai of the late Han Dynasty, who had extraordinary talents but ultimately did not hear the Way, they were just ordinary worldly people who died. Therefore, Mouzi was truly virtuous! It is a pity that his writings cannot be fully preserved. Here, I have selected twenty chapters to supplement the general discussion. In general, the delusions of the world, even when Śākyamuni (the historical Buddha) was alive, could not be completely eliminated. How much more so now, more than two thousand years after the Buddha's passing, is it possible to have everyone in the world with correct faith? Nevertheless, this book should not be withheld from the world.
In the 'History of the Western Regions' in the 'Book of Han,' the historian Fan Ye commented: 'The records of the customs and conditions of the Western Regions were not recorded in previous histories. Zhang Qian had the strategy of opening up distant roads, and Ban Chao had the ambition to establish meritorious service. In the end, they were able to establish achievements in the Western Regions, and to restrain and subdue foreign lands.'
。自兵威之所肅服。財賂之所懷誘。莫不獻方奇納愛質。露頂肘行東向而朝天子。故設戊己之官分任其事。建都護之帥總領其權。其後甘英乃抵條支而歷安息。臨西海以望大秦。拒玉門陽關四萬餘裡。靡不周盡焉。若其境俗性習之優薄。產載物類之區品。川河障嶺之基源。氣節涼暑之通隔。梯山棧谷繩行沙渡之道。身熱首痛風災鬼難之域。莫不備寫情形審求根實。至於佛道神化興自身毒。而二漢方誌莫有稱焉。張騫但著地多暑濕乘象而戰。班超雖列其奉浮圖不殺伐。而精文善法導達之功靡所傳述。予聞之後說也。其國則殷乎中土。玉燭和氣。靈聖之所降集。賢懿之所挺生。神蹟詭異則理絕人區。感驗明顯則事出天外。而騫超無聞者。豈非道秘往運數開叔葉乎。不然何誣異之甚也。漢自楚王英始盛齋戒之祀。桓帝又修華蓋之飾。將微義未譯而但神明之耶。詳其清心釋累之訓。空有兼遣之宗。道書之流也。且好仁惡殺蠲敝崇善。所以賢達君子多愛其法焉。然好大不經。奇譎無已。雖鄒衍談天之辯。莊周蝸角之論。尚未足以概其萬一。又精靈起滅因報相尋。若曉而昧者。故通人多惑焉。蓋導俗無方適物異會。取諸同歸措夫疑說。則大道通矣。曄字𥳀宗。生晉末。仕于宋。凡史籍議論釋氏自曄而始。
袁宏漢紀曰。永平
【現代漢語翻譯】 現代漢語譯本：自從漢朝的兵威使遠方臣服，用財物籠絡懷柔，沒有不獻上珍奇異寶，進貢愛慕之物，光著頭，彎著胳膊，面向東方朝拜天子的。因此設定了戊己校尉這樣的官職來分別負責這些事務，建立了都護這樣的統帥來總領這些權力。後來甘英到達了條支（古代西亞地區），經過安息（古代西亞國家），臨近西海（地中海）遙望大秦（羅馬帝國）。距離玉門關、陽關四萬多里，沒有不詳細考察的。像那裡的風土人情、習俗好壞，物產種類，河流山嶺的走向，氣候冷熱的變化，攀山越嶺、繩索過河、沙漠行走的道路，容易發生身熱頭痛、風災鬼怪的地方，沒有不詳細記錄情況，認真探求根源的。至於佛道的神奇教化，興起于身毒（印度），而《漢書》的地理志卻沒有記載。張騫只是記載當地多暑濕，人們騎著大象作戰。班超雖然提到當地信奉浮圖（佛教），不殺戮，但是對於精妙的教義和善法傳播的功績，卻沒有傳述。我聽了之後感到很奇怪。那個國家（印度）的文化和中土（中國）一樣，風調雨順，祥和安寧，是靈驗的神聖降臨聚集的地方，賢能美好的人才涌現的地方。那裡的神蹟詭異超出了人類所能理解的範圍，感應靈驗的事情也超出了常理。而張騫、班超都沒有聽說過這些，難道不是因為佛法在過去被隱藏，而運數到了叔世（佛教傳入中國時期）才開始興盛嗎？不然怎麼會如此歪曲事實呢？漢朝從楚王劉英開始盛行齋戒祭祀，漢桓帝又修飾華蓋來祭祀佛像，大概是因為佛法的精妙含義還沒有被翻譯出來，只是把佛當做神明來祭拜吧。詳細考察佛教清心寡慾的教誨，空和有都不執著的宗旨，和道家的學說有相通之處。而且佛教提倡仁愛，厭惡殺戮，廢除弊端，崇尚善良，所以很多賢達的君子都喜歡它的教義。然而佛教的說法過於誇大，不合常理，離奇古怪沒有止境，即使是鄒衍談論天道的辯論，莊周關於蝸牛角的爭論，也不足以概括佛教的萬分之一。而且佛教講精靈的產生和滅亡，因果報應循環相尋，好像明白又好像不明白，所以很多通達的人也感到迷惑。大概是因為引導世俗沒有固定的方法，適應事物有不同的理解，如果能求同存異，消除疑惑，那麼就能領悟大道了。曄，字𥳀宗，生於晉朝末年，在宋朝做官，所有關於史籍議論佛教的記載，都是從他開始的。 袁宏的《漢紀》記載，永平（東漢明帝年號）...
【English Translation】 English version: Since the mighty power of the Han Dynasty brought distant lands to submission, and used wealth to appease and win them over, there was no one who did not offer rare and precious treasures, present beloved objects, bare their heads, bend their arms, and face east to pay homage to the Son of Heaven. Therefore, officials like the Commandant Wuji were established to separately manage these affairs, and commanders like the Protector-General were appointed to oversee all authority. Later, Gan Ying reached Tiaozhi (ancient West Asia), passed through Anxi (ancient West Asian country), approached the Western Sea (Mediterranean Sea) and gazed at Daqin (Roman Empire). Over 40,000 li from Yumen Pass and Yangguan Pass, nothing was not thoroughly investigated. Like the local customs and habits, whether good or bad, the types of products, the direction of rivers and mountains, the changes in climate, the roads for climbing mountains, crossing valleys, using ropes to cross rivers, and walking through deserts, the places prone to fever, headaches, wind disasters, and ghostly troubles, nothing was not recorded in detail, and the root causes were carefully sought. As for the miraculous teachings of Buddhism and Taoism, which arose in Shendu (India), the geographical records of the Book of Han did not mention them. Zhang Qian only recorded that the local area was mostly hot and humid, and people fought on elephants. Ban Chao mentioned that the local people believed in Futu (Buddhism) and did not kill, but the merits of spreading the profound doctrines and good laws were not described. I felt strange after hearing this. That country (India) had a culture like that of the Central Plains (China), with favorable weather and peacefulness, a place where efficacious saints descended and gathered, and where virtuous and excellent talents emerged. The miraculous events there exceeded the scope of human understanding, and the responsive and efficacious events also exceeded the bounds of reason. Zhang Qian and Ban Chao had not heard of these things, was it not because the Dharma was hidden in the past, and the fortune only began to flourish in the era of Shuye (the period when Buddhism was introduced to China)? Otherwise, how could they have distorted the facts so much? From the time of Prince Ying of Chu in the Han Dynasty, the practice of fasting and offering sacrifices became popular, and Emperor Huan of Han decorated the Huagai (ceremonial canopy) to worship Buddhist images, probably because the profound meaning of the Dharma had not yet been translated, and they only worshiped the Buddha as a deity. A detailed examination of Buddhism's teachings of purifying the mind and reducing desires, and its principle of non-attachment to both emptiness and existence, has something in common with Taoist doctrines. Moreover, Buddhism advocates benevolence, hates killing, abolishes malpractices, and promotes goodness, so many virtuous gentlemen like its teachings. However, the claims of Buddhism are too exaggerated, unreasonable, and bizarre without end. Even the debates of Zou Yan on the Dao of Heaven, and the arguments of Zhuang Zhou on the horns of snails, are not enough to encompass even one ten-thousandth of Buddhism. Moreover, Buddhism speaks of the arising and ceasing of spirits, and the cycle of cause and effect, which seems clear but is also obscure, so many enlightened people are also confused. Perhaps it is because there is no fixed method for guiding the world, and there are different understandings for adapting to things. If one can seek common ground while reserving differences, and eliminate doubts, then one can comprehend the Great Dao. Ye, whose courtesy name was Junzong, was born at the end of the Jin Dynasty and served as an official in the Song Dynasty. All records of historical discussions about Buddhism began with him. Yuan Hong's Han Ji (Annals of the Han Dynasty) says, Yongping (reign title of Emperor Ming of the Eastern Han Dynasty)...
十一年浮屠者佛也。西域天竺有佛道焉。佛者漢言覺。將覺悟群生也。其教以修善慈心為主。不殺生。專務清凈。其精者號為沙門。漢言息心。蓋息意去欲而歸於無為也。又以為人死精神不滅隨復受形。生時所行善惡皆有報應。故所貴行善修道。以煉精神不已。以至無為而得為佛也。佛身長一丈六尺。黃金色。項中佩日月光。變化無方。無所不入。故能化通萬物而大濟群生。初明帝夢見金人長大。項有日月光。以問群臣。或曰。西方有神。其名曰佛。其形長大。因遣使天竺。問其道術。圖其形像而還。有經數千萬卷。以虛無為宗。包羅精粗無所不統。善為宏闊遠大之言。所求在一體之內。所明在視聽之外。世俗之人或以為虛誕。然歸於玄微深遠。難得而測。故王公大人觀死生報應之際。莫不矍然而自失焉。本朝東坡居士曰。此殆中國始知有佛時語也。雖淺近。大略具足矣。野人得鹿正爾煮食之耳。其後賣與市人。遂入公庖中饌之百方。然鹿之所以美。未有絲毫加於煮食時也(袁宏漢紀論佛世。𤘰見全篇。東坡大全集所載袁宏論佛說。乃唐章懷太子注漢書楚王英傳所引用。漢紀者當以此全篇為正云)。
隆興佛教編年通論卷第一 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年
【現代漢語翻譯】 現代漢語譯本：十一年浮屠（Futuo，佛陀的另一種音譯）指的是佛。在西域天竺（Tianzhu，古代印度的名稱）有佛道存在。佛，用漢語來說是『覺』，意味著覺悟眾生。它的教義以修養善良的慈悲心為主要內容，不殺生，專心致力於清凈。其中精進的人被稱為沙門（Shamen，佛教出家人的通稱），用漢語來說是『息心』，大概意思是停止意念，去除慾望，歸於無為。他們還認為人死後精神不會消滅，會再次接受新的形體。生前所做的善事或惡事都會有報應。因此，他們重視行善修道，以此來不斷修煉精神，最終達到無為的境界，從而成佛。佛的身高一丈六尺，呈現黃金色，脖子上佩戴著日月光環，變化莫測，無所不在。因此，能夠化育貫通萬物，從而廣為救濟眾生。當初，明帝夢見一個金人，身材高大，脖子上有日月光環，便詢問群臣。有人說：『西方有神，他的名字叫佛，他的形狀高大。』於是派遣使者前往天竺，詢問佛的道術，描繪佛的形像帶回來。帶回的佛經有數千萬卷，以虛無為宗旨，包羅精細和粗略的一切，沒有不包括的。善於講述宏大深遠的道理，所追求的在自身之內，所闡明的是視聽之外的事物。世俗之人或許認為這些是虛妄荒誕的，然而最終歸於玄妙深遠，難以測度。因此，王公大臣在面對死亡和報應的時候，沒有不驚懼而若有所失的。本朝的東坡居士（Dongpo Jushi，蘇軾的別稱）說：『這大概是中國剛開始知道有佛的時候說的話。雖然淺顯，但大體上都具備了。就像鄉下人得到鹿，只是簡單地煮來吃罷了。後來賣給市場上的人，於是進入了官府的廚房，用各種方法烹飪。然而鹿之所以美味，並沒有絲毫增加超過當初煮食的時候。』（袁宏《漢紀論佛世》記載了全文。東坡大全集所記載的袁宏論佛說，是唐朝章懷太子註釋《漢書·楚王英傳》時所引用的。《漢紀》應當以這篇全文為準。） 隆興佛教編年通論卷第一 卍新續藏第 75 冊 No. 1512 隆興編年通論 隆興佛教編年
【English Translation】 English version: The 'Futuo' (another transliteration of Buddha) of the eleventh year refers to the Buddha. In the Western Regions of Tianzhu (ancient name for India), there exists the way of the Buddha. 'Buddha,' in Chinese, means 'awakening,' signifying the awakening of all living beings. Its teachings primarily focus on cultivating kindness and compassion, abstaining from killing, and dedicating oneself to purity. Those who are diligent are called 'Shamen' (a general term for Buddhist monks), which in Chinese means 'cessation of mind,' roughly meaning to cease thoughts, eliminate desires, and return to non-action. They also believe that after death, the spirit does not perish but will receive a new form. Good or bad deeds performed during life will have consequences. Therefore, they value performing good deeds and cultivating the Way, continuously refining the spirit, ultimately reaching the state of non-action, thereby becoming a Buddha. The Buddha's height is one zhang and six chi (approximately 1.6 meters), appearing golden in color, wearing a halo of the sun and moon around the neck, changing unpredictably, and omnipresent. Therefore, it can nurture and penetrate all things, thereby widely saving all living beings. Initially, Emperor Ming dreamed of a golden man, tall in stature, with a halo of the sun and moon around his neck, and inquired of his ministers. Someone said, 'In the Western Regions, there is a deity named Buddha, whose form is tall.' So he sent envoys to Tianzhu to inquire about the Buddha's doctrines, depict the Buddha's image, and bring it back. The brought-back Buddhist scriptures numbered in the tens of millions of volumes, with emptiness as its principle, encompassing everything fine and coarse, without excluding anything. They are good at expounding grand and profound principles, what is sought is within oneself, what is elucidated is beyond sight and hearing. Worldly people may consider these to be false and absurd, yet ultimately they return to the mysterious and profound, difficult to fathom. Therefore, when facing death and retribution, kings and ministers are all frightened and feel lost. Dongpo Jushi (Su Shi's alias) of this dynasty said, 'This is probably what was said when China first knew about the Buddha. Although superficial, it is largely complete. It's like a country person getting a deer and simply boiling it to eat. Later, it is sold to people in the market, and then it enters the government's kitchen, cooked in various ways. However, the deliciousness of the deer has not increased in the slightest beyond the initial boiling.' (Yuan Hong's 'Han Ji on the Buddha's Era' records the entire text. Yuan Hong's discourse on the Buddha recorded in the Dongpo Complete Works is what Prince Zhanghuai of the Tang Dynasty quoted when annotating the 'Biography of King Ying of Chu' in the Book of Han. The Han Ji should take this entire text as the standard.) Longxing Buddhist Chronological Compendium, Volume 1 卍 New Supplement to the Tripitaka, Volume 75, No. 1512, Longxing Chronological Compendium Longxing Buddhist Chronology
通論卷第二
隆興府石室沙門 祖琇 撰
曹魏
黃初元年。文帝受漢禪于繁昌。后都洛邑。至元帝咸凞元年。五主凡四十五年。西域沙門六人。所出經律羯磨共十三部凡二十五卷。
論曰。自漢以來天下一統。建安之後鼎峙始分。袁曹競逐于中原。劉孫分鹿于江峽。五嶽塵擁。九牧云屯。或二祀而啟帝圖。或三分而陳霸業。故使魏祖挾天子而令諸侯。劉宗馮劍閣而規壅輦。孫氏英略高杭長江。橫武爪牙臥龍威力。別據一域吞噬為心。各跨疆場㸦嚴關塞。廣延俊乂以佐股肱。厚禮賢能賓為國寶。良匠妙法復此徂來。僧會適吳。舍利耀靈于江左。迦羅游魏。禁律創啟于洛都。歸戒自此大行。圖塔由斯特立。譯人隨俗仍彼方言。出經逐時便題名目。故有吳品蜀普耀焉。重疊再翻由此而始。派流失譯良在於茲。且三國峙居。夫何西蜀一都獨無于代錄。今大吳次紀而以魏朝道俗具列於左方云。
嘉平二年。天竺國沙門曇柯羅至洛陽。譯僧祇戒本。法流濫觴。比丘特剪髮而已。未有律儀。凡齋事法如祠祀狀。柯羅始出戒本。而以戒心為日月。又請梵僧曇無德等立羯磨法。繇是疏決其源。法道遂行焉。凡中夏戒法自是而始。
是歲天竺沙門康僧鎧至洛邑白馬寺。譯經二部。時西域沙門曇無德
【現代漢語翻譯】 現代漢語譯本 通論卷第二
隆興府石室沙門 祖琇 撰
曹魏
黃初元年，魏文帝在繁昌接受漢朝的禪讓。後來定都洛邑。到魏元帝咸熙元年，歷經五位君主，共四十五年。西域沙門六人，所出經律羯磨共十三部，總計二十五卷。
論曰：自從漢朝以來，天下統一。建安之後，鼎立之勢開始形成。袁紹和曹操在中原爭奪，劉備和孫權在長江流域分割勢力。五嶽塵土飛揚，九州賢士如雲聚集。有的經過兩年就開啟帝業的藍圖，有的經過三分天下而陳述霸業。因此，魏祖曹操挾持天子來號令諸侯，劉備憑藉劍閣來圖謀帝業，孫氏的英明策略高過長江，橫江的武力，臥龍諸葛亮的威力。各自佔據一方，以吞併天下為目標。各自跨越疆場，嚴守關塞。廣泛延攬俊才賢士來輔佐，以厚禮對待賢能之士，把他們當作國家的寶貝。優秀的工匠和奇妙的佛法因此而來。僧會在吳地弘法，舍利在江東顯現靈異。迦羅遊歷魏國，禁律開始在洛陽創立。歸依受戒從此開始盛行，佛塔也因此建立起來。翻譯佛經的人隨著當地的風俗，仍然使用他們的方言。翻譯出來的佛經隨著時代的變化，就題上相應的名稱。所以有了吳品和蜀普的說法。重疊翻譯就是從這裡開始的，翻譯的流派和遺失也是因為這個原因。而且三國鼎立，為什麼西蜀一國沒有在史書中記載呢？現在把大吳放在第二位記載，而把魏朝的道俗全部列在左邊。
嘉平二年，天竺國（India）沙門曇柯羅（Dharmakala）來到洛陽，翻譯《僧祇戒本》（僧團所持戒律的根本）。佛法開始流傳，當時的僧人只是剃髮而已，還沒有律儀。所有的齋戒儀式都像祭祀一樣。曇柯羅開始翻譯戒本，並且以戒心作為日月。又請梵僧曇無德（Dharmaguptaka）等人制定羯磨法（karma，佛教儀式）。因此疏通了戒律的源頭，佛法才得以推行。中原地區的戒法就是從這個時候開始的。
這一年，天竺沙門康僧鎧（Kang Seng-k'ai）來到洛邑白馬寺，翻譯了兩部佛經。當時西域沙門曇無德（Dharmaguptaka）
【English Translation】 English version Treatise Volume 2
Composed by Zǔ Xiù, a Shramana from the Stone Chamber Monastery in Longxing Prefecture
Cao Wei Dynasty
In the first year of the Huangchu era (220 CE), Emperor Wen of Wei received the abdication of the Han dynasty at Fanchang. Later, the capital was established in Luoyang. By the first year of the Xianxi era of Emperor Yuan of Wei (264 CE), five rulers had reigned for a total of forty-five years. Six Shramanas from the Western Regions produced thirteen sections of Sutras, Vinaya, and Karma, totaling twenty-five volumes.
Commentary: Since the Han dynasty, the world had been unified. After the Jian'an period, a tripartite division began to form. Yuan Shao and Cao Cao competed in the Central Plains, while Liu Bei and Sun Quan divided their power in the Yangtze River region. The Five Peaks were covered in dust, and talents from the Nine Provinces gathered like clouds. Some initiated imperial plans after two years, while others presented hegemonic ambitions after dividing the realm into three. Thus, Cao Cao, the ancestor of Wei, held the emperor hostage to command the lords, Liu Bei relied on Jian閣 (Sword Pavilion) to plan his imperial enterprise, and the brilliant strategies of the Sun family surpassed the Yangtze River, with the martial prowess of Hengjiang and the power of the Crouching Dragon (Zhuge Liang). Each occupied a territory, aiming to swallow the world. Each crossed borders, guarding passes strictly. They widely recruited talented and virtuous individuals to assist them, treating the wise and capable with great respect, regarding them as national treasures. Excellent artisans and wonderful Dharma thus came here. Sangha arrived in Wu to propagate the Dharma, and Sharira relics manifested their spiritual power in Jiangzuo. Kāla traveled to Wei, and the Vinaya was first established in Luoyang. Taking refuge and receiving precepts became prevalent from then on, and pagodas were built as a result. Translators followed local customs, still using their dialects. Translated scriptures were titled according to the times. Therefore, there were the 'Wu' and 'Shu' versions. Repeated translations began from here, and the loss of translations was due to this. Moreover, with the Three Kingdoms standing, why is it that the Kingdom of Shu alone has no records in the historical annals? Now, the Great Wu is recorded second, while the Daoists and laity of the Wei dynasty are all listed on the left.
In the second year of the Jiaping era (250 CE), the Shramana Dharmakala (曇柯羅) from India (天竺國) arrived in Luoyang and translated the 僧祇戒本 (Saṃghikārikā-vinaya, Fundamental Monastic Rules). The flow of Dharma began, and at that time, monks only shaved their heads and did not have the full Vinaya. All the fasting rituals were like sacrifices. Dharmakala began to translate the 戒本 (Prātimokṣa, Book of Precepts), and regarded the mind of precepts as the sun and moon. He also invited the Brahmin monk Dharmaguptaka (曇無德) and others to establish the Karma (羯磨) rituals. Therefore, the source of the precepts was cleared, and the Dharma was able to be practiced. The precepts of the Central Plains began from this time.
In this year, the Shramana Kang Seng-k'ai (康僧鎧) from India (天竺) arrived at the White Horse Temple (白馬寺) in Luoyang and translated two scriptures. At that time, the Shramana Dharmaguptaka (曇無德) from the Western Regions
者。此云法藏。藏師地梨茶。即阿瑜阇第九世弟子也。藏承其後。妙善律宗。赍四分律至洛陽。及正元中安息國沙門曇諦至。亦善律學。遂于白馬寺眾請同出戒經一卷。
甘露元年。西域沙門帛延至洛邑。譯經六部九卷。是歲外國沙門支疆梁婁。此云無畏。于交州譯法華三昧經一部六卷。
陳思王曹植者。字子建。武帝中子。十歲誦詩書十餘萬言。善屬文。太祖見而異之曰。汝倩人耶。植曰。言出成論。下筆成章。顧面試。奈何倩人乎。及長。於世間藝術無不精練。邯鄲淳見而駭嘆。稱為天人。植每讀佛經。留連嗟玩。以為至道之宗極。轉讀七聲升降曲折之響。世皆諷而則之。淤魚山聞有聲特異清飏哀婉。因仿其聲為梵囋。今法事中有魚山梵即其遺奏也。始魏武欲立為嗣。植荒酒自穢以故得免。文帝頗嫉其才。抑而不用。嘗求自試。帝不允。既而十一年中三陟其藩。植滋不得志而薨。年三十一初。植登魚山臨東阿喟然有終焉志。遂營墓。遺誡其子令薄葬。植在日不甚信黃老。著辨道論見意。今載藏中弘明集。
孫吳
吳主孫權。字仲謀。吳郡富春人。其家東冢上數有神光雲氣。及權生。眼有異光。方頤大口。其父堅奇之曰。王霸之器也。孫䇿既卒。及魏文受禪。二年權稱吳王。建元黃武。至
【現代漢語翻譯】 現代漢語譯本
者，這裡指的是法藏（Dharmagupta）。法藏師從地梨茶（Dharmadeva），也就是阿瑜阇（Ayodhya）的第九世弟子。法藏繼承了他的衣缽，精通律宗。他帶著《四分律》到達洛陽。正元（唐德宗年號）年間，安息國（Arsacid Empire）的沙門曇諦（Dharmadeva）也來到了這裡，同樣精通律學。於是，他們在白馬寺共同請求整理出一部戒經。 甘露元年（曹魏年號），西域的沙門帛延（Mukha）到達洛邑（Luoyang），翻譯了六部共九卷經書。同年，外國沙門支疆梁婁（Lokaksema），漢譯為無畏，在交州（Jiaozhou）翻譯了《法華三昧經》一部，共六卷。 陳思王曹植，字子建，是魏武帝曹操的兒子。他十歲時就能背誦詩書十餘萬字，擅長寫作。曹操見到後感到驚異，問道：『是你請人代筆的嗎？』曹植回答說：『我出口成章，下筆成文，隨便考我一下就知道了，怎麼會請人代筆呢？』長大后，他對世間的各種技藝都非常精通。邯鄲淳（Han Dan Chun）見到后驚歎不已，稱他為天人。曹植經常閱讀佛經，流連忘返，認為這是至高無上的道理。他還將佛經的七聲升降曲折之音，譜成樂曲，世人都爭相效仿。魚山（Yushan Mountain）的人聽說有這種聲音，非常清揚哀婉，於是模仿這種聲音創作了梵唄。現在法事中使用的魚山梵唄，就是他遺留下來的作品。當初，魏武帝曹操想立他為繼承人，但曹植沉迷於酒，行為不檢點，因此沒有被立為太子。魏文帝曹丕很嫉妒他的才能，壓制他，不重用他。曹植曾請求讓他一試身手，但曹丕沒有答應。後來，在十一年中，他三次被調動封地。曹植因此更加不得志，最終去世，年僅三十一歲。當初，曹植登上魚山，面對東阿（Dong'a），感慨自己最終的歸宿，於是開始營建墓地，並遺囑他的兒子要薄葬。曹植在世時不太相信黃老之術，著有《辨道論》來表達自己的觀點，現在收錄在藏經中的《弘明集》中。 孫吳 吳主孫權，字仲謀，是吳郡富春（Fuchun）人。他家的東邊墳墓上經常有神光雲氣出現。孫權出生時，眼睛裡有奇異的光芒，方臉大嘴。他的父親孫堅（Sun Jian）感到驚奇，說：『這是有帝王之相的人啊！』孫策（Sun Ce）去世后，以及魏文帝曹丕接受禪讓后，孫權在二年稱吳王，建立年號黃武。直到...
【English Translation】 English version
This refers to Dharmagupta (法藏). Dharmagupta was a disciple of Dharmadeva (地梨茶), who was the ninth generation disciple of Ayodhya (阿瑜阇). Dharmagupta inherited his lineage and was proficient in the Vinaya school. He brought the 'Four-Part Vinaya' (四分律) to Luoyang (洛陽). During the Zhengyuan era (正元, reign of Emperor Dezong of Tang Dynasty), the Shramana Dharmadeva (曇諦) from the Arsacid Empire (安息國) also arrived, who was also skilled in Vinaya studies. Therefore, they jointly requested the compilation of a volume of precepts at the White Horse Temple (白馬寺). In the first year of Ganlu (甘露, reign of Cao Wei), the Shramana Mukha (帛延) from the Western Regions (西域) arrived in Luoyang (洛邑) and translated six scriptures in nine volumes. In the same year, the foreign Shramana Lokaksema (支疆梁婁), translated as 'Fearless' (無畏), translated the 'Lotus Samadhi Sutra' (法華三昧經) in Jiaozhou (交州), consisting of six volumes. Cao Zhi (曹植), Prince Si of Chen, courtesy name Zijian (子建), was the son of Emperor Wu of Wei (魏武帝曹操). At the age of ten, he could recite over ten thousand words of poetry and prose and was skilled in writing. Emperor Wu was amazed and asked, 'Did you hire someone to write for you?' Cao Zhi replied, 'My words become arguments, and my brush creates chapters. Just test me, how could I hire someone?' As he grew older, he became proficient in all worldly arts. Han Dan Chun (邯鄲淳) was astonished and called him a celestial being. Cao Zhi often read Buddhist scriptures, lingering and admiring them, considering them the ultimate source of truth. He also composed melodies based on the seven-tone scales and inflections of Buddhist scriptures, which were widely imitated. People from Yushan Mountain (魚山) heard this sound, which was exceptionally clear, melodious, and mournful, and imitated it to create Sanskrit chants (梵唄). The Yushan chants used in present-day Buddhist ceremonies are his legacy. Initially, Emperor Wu of Wei (魏武帝曹操) wanted to make him his heir, but Cao Zhi indulged in alcohol and behaved indecently, so he was not chosen. Emperor Wen of Wei (魏文帝曹丕) was jealous of his talent and suppressed him, not employing him. Cao Zhi once requested to prove himself, but Cao Pi refused. Later, in eleven years, he was transferred to three different fiefdoms. Cao Zhi became increasingly frustrated and eventually died at the age of thirty-one. Initially, Cao Zhi climbed Yushan Mountain (魚山), facing Dong'a (東阿), and felt that it would be his final resting place, so he began to build his tomb and instructed his son to have a simple burial. Cao Zhi did not believe much in Huang-Lao philosophy during his lifetime and wrote 'On Discriminating the Dao' (辨道論) to express his views, which is now included in the 'Collection for the Propagation of Light' (弘明集) in the Tripitaka. Sun Wu (孫吳) Sun Quan (孫權), the Lord of Wu, courtesy name Zhongmou (仲謀), was from Fuchun (富春), Wu Commandery (吳郡). There were often divine lights and clouds above his family's eastern tomb. When Sun Quan was born, his eyes had an unusual glow, and he had a square face and a large mouth. His father, Sun Jian (孫堅), was amazed and said, 'This is a man with the potential to become a king!' After Sun Ce (孫策) died, and after Emperor Wen of Wei (魏文帝曹丕) received the abdication, Sun Quan declared himself the King of Wu in the second year, establishing the reign era Huangwu (黃武). Until...
魏明帝太和三年遂即皇帝位。初都武昌。次遷秣陵。又遷建鄴。凡四主五十九年。國入于晉。道俗四人。譯經總一四百十八部一百九十卷云。
沙門維祇難。此云障礙。天竺國人。同沙門竺律炎至武昌郡譯經二部。及祇難卒。律炎復于揚都譯經三部三卷。時優婆塞支謙者。字恭明。月支國人。初游洛邑。受業于支亮。亮字紀明。受業于支讖。世稱天下博知不出三支。謙博覽經籍。為人細長黑瘦。眼多白而睛黃。時語曰。支郎眼中黃。形雖細。是智囊。及避地歸吳。吳主見而悅之。吳拜為博士。譯經一百二十九部一百五十二卷。
赤烏四年。康居國三藏康僧會至金陵。營立茅茨設像行道。國人初見沙門而驚異之。有司以聞吳主孫權曰。是漢明帝所夢佛神之遺風耶。詔至問狀。會進曰。如來大師化已千年。然靈骨舍利神應無方。昔阿育王奉之為八萬四千塔。此其遺化也。權以為夸己曰。舍利可得。當爲塔之。茍其無驗。國有常刑。會請期七日。謂其屬曰。大法廢興在此一舉。當加意洗心潔齋懇求。至期無驗。乃展二七。又無應。權曰趣烹之。會默唸。佛名真慈夫豈違我哉。更請展期以死祈之。又七日。眾懼無人色。五鼓矣。聞槍然有聲。起視瓶中五色錯發。大呼曰。果吾愿矣。黎明進之。權輿公卿聚觀嘆曰。
【現代漢語翻譯】 現代漢語譯本：魏明帝太和三年，遂即皇帝位。最初都城在武昌，後來遷到秣陵，又遷到建鄴，總共經歷了四位君主，五十九年。國家最終歸於晉朝。當時有道士和僧侶共四人，翻譯的佛經總共有1418部，190卷。
沙門維祇難（Vighna，意為障礙），是天竺國人。與沙門竺律炎一同到達武昌郡，翻譯佛經兩部。維祇難去世后，竺律炎又在揚都翻譯佛經三部三卷。當時有優婆塞支謙（Zhi Qian），字恭明，是月支國人。最初在洛邑遊學，師從支亮。支亮，字紀明，師從支讖。當時人們說，天下學識淵博的人，沒有超過這三支的。支謙博覽經書，身材細長，面板黝黑，眼睛多白眼球，瞳孔發黃。當時有諺語說：『支郎眼中黃，形雖細，是智囊。』後來爲了躲避戰亂回到吳國，吳主孫權見到他很高興，任命他為博士，翻譯佛經129部，152卷。
赤烏四年，康居國的三藏康僧會（Kang Senghui）到達金陵。他搭建茅屋，設定佛像，舉行法事。當地人最初見到沙門感到驚奇。有關部門將此事稟告吳主孫權，孫權說：『這難道是漢明帝夢中所見的佛神嗎？』於是下詔召見康僧會詢問情況。康僧會說：『如來大師涅槃已經千年，但是靈骨舍利的神奇感應無處不在。過去阿育王（Ashoka）將舍利供奉在八萬四千座塔中，這就是佛陀遺留下來的教化。』孫權以為他在誇大其詞，說：『如果能得到舍利，我就為你建造佛塔。如果不能應驗，國家有常刑伺候。』康僧會請求七天期限，並對他的同伴說：『佛法的興衰在此一舉，應當更加用心洗滌心靈，虔誠齋戒，懇切祈求。』到了期限，沒有應驗，於是又延長了十四天，仍然沒有應驗。孫權說：『快把他烹殺了！』康僧會在心中默唸佛名，心想真慈悲的佛陀怎麼會拋棄我呢？於是再次請求延期，以死祈求。又過了七天，眾人都嚇得面無人色。五更時分，聽到瓶中發出鏘然的聲音。起來一看，瓶中發出五彩的光芒。康僧會大聲呼喊：『果然如我所愿！』黎明時分，將舍利進獻給孫權，孫權和公卿大臣們聚在一起觀看，都驚歎不已。
【English Translation】 English version: In the third year of the Taihe reign of Emperor Ming of Wei, he ascended the throne. Initially, the capital was in Wuchang, then it was moved to Moling, and later to Jianye. In total, there were four rulers over fifty-nine years. The state eventually fell to the Jin Dynasty. There were four Daoist and Buddhist figures at the time, who translated a total of 1418 scriptures in 190 volumes.
The Shramana Vighna (維祇難, meaning obstacle), was a native of India. Together with Shramana Zhu Luyan, he arrived in Wuchang County and translated two scriptures. After Vighna's death, Zhu Luyan translated three scriptures in three volumes in Yangdu. At that time, there was the Upasaka Zhi Qian (支謙), styled Gongming, who was from the Yuezhi kingdom. He initially studied in Luoyang, under Zhi Liang. Zhi Liang, styled Jiming, studied under Zhi Chen. People at the time said that the most knowledgeable people in the world did not exceed these three Zhis. Zhi Qian extensively studied scriptures, was slender and dark-skinned, with mostly white eyes and yellow pupils. There was a saying at the time: 'Zhi Lang's eyes are yellow, though his form is slender, he is a treasure of wisdom.' Later, to escape the war, he returned to the Wu kingdom. The Wu ruler Sun Quan was pleased to see him and appointed him as a scholar, translating 129 scriptures in 152 volumes.
In the fourth year of the Chiwu reign, the Tripitaka master Kang Senghui (康僧會) from the Kangju kingdom arrived in Jinling. He built a thatched hut, set up statues, and performed religious ceremonies. The local people were initially surprised to see the Shramana. The authorities reported this to the Wu ruler Sun Quan, who said: 'Could this be the Buddha that Emperor Ming of Han dreamed of?' He then summoned Kang Senghui to inquire about the matter. Kang Senghui said: 'The Tathagata master has been in Nirvana for a thousand years, but the miraculous responses of his relics are everywhere. In the past, King Ashoka (阿育王) enshrined the relics in eighty-four thousand pagodas; this is the legacy of the Buddha's teachings.' Sun Quan thought he was exaggerating and said: 'If you can obtain the relics, I will build a pagoda for you. If it cannot be verified, the state has its laws.' Kang Senghui requested a period of seven days and said to his companions: 'The rise and fall of the Dharma depends on this. We should be more diligent in cleansing our minds, fasting sincerely, and praying earnestly.' When the deadline arrived, there was no response, so it was extended for another fourteen days, but still no response. Sun Quan said: 'Quickly boil him!' Kang Senghui silently recited the Buddha's name, thinking that the truly compassionate Buddha would not abandon me. He then requested another extension, praying with his life. After another seven days, everyone was terrified. At the fifth watch, a clanging sound was heard from the bottle. Upon inspection, five-colored lights were emanating from the bottle. Kang Senghui exclaimed: 'Indeed, as I wished!' At dawn, he presented the relics to Sun Quan, who gathered with his ministers to watch and were amazed.
希世之瑞也。會又言。舍利威神。一切世間無能壞者。權使力士槌之。砧碎而光明自若。於是建塔佛陀里。又為寺額曰建初。奉會居焉。
闞澤。字德潤。會稽山陰人也。家世為農。澤好學。居貧無資。常為人傭書自給。所寫既畢即能誦。由是博覽群籍。虞翻見而稱之曰。闞生矯杰。仲舒子云流也。仕吳。官太子太傅。僧會入吳。吳主因問澤曰。漢明何年佛教入中國。何緣不及東方。澤曰。永平十一年佛法初至。計今赤烏四年則一百七十年矣。永平十四年五嶽道士褚善信等乞與西僧角法。於是善信負妄而死。其徒以尸歸葬南嶽。凡中國人例不許出家。無人流佈。加之罹亂歲深方至本國。吳主曰。孔子制述典訓教化來葉。老莊修身自玩放蕩山林歸心澹泊。何事佛為。澤曰。孔老二教法天制用不敢違天。佛教諸天奉行不敢違佛。以此言之優劣可見(出宗炳明佛論)。
甘露元年。吳主孫皓始即位。遍毀神祠波及梵宇。臣僚諫先帝感瑞創寺不可毀也。乃遣臣張昱往告康僧會。會挫其辭理辯鋒出。昱不能屈。歸以會才高聞。皓召至問曰。佛言善惡報應可得聞乎。會曰。明主以孝慈治天下則赤烏翔而老人見。以仁德育萬物則醴泉洌而嘉禾茁。善既有應惡亦如之。故為惡于隱。鬼得而誅之。為惡于顯。人得而誅之。易
【現代漢語翻譯】 現代漢語譯本：這是稀世的祥瑞啊。孫權又說：『舍利的神威，一切世間沒有能夠摧毀它的。』就讓力士用鐵錘去錘它。砧板碎了，而光明依舊如故。於是建造佛塔于佛陀里（地名），又為寺廟題額叫做建初，供奉康僧會居住在那裡。
闞澤（人名），字德潤，會稽山陰（地名）人。世代為農。闞澤好學，但家境貧寒沒有資助，常常替人抄書來維持生計。抄完的書籍就能背誦。因此博覽群書。虞翻（人名）見到他后稱讚說：『闞澤這個人英俊傑出，是董仲舒、揚雄一流的人物啊。』在吳國做官，官至太子太傅。康僧會來到吳國，吳主因此問闞澤說：『漢明帝時佛教是什麼時候傳入中國的？為什麼沒有傳到東方？』闞澤說：『永平十一年佛法才開始傳入，計算到現在赤烏四年，已經一百七十年了。永平十四年，五嶽的道士褚善信等人請求與西方的僧人角法。於是褚善信因為虛妄而死，他的徒弟把他的屍體運回安葬在南嶽。凡是中國人，按照慣例不允許出家，沒有人來傳播佛法。加上遭遇戰亂多年，佛法才傳到本國。』吳主說：『孔子著書立說，制定典章訓誡來教化後人，老子、莊子修身養性，自我娛樂，放蕩于山林之間，歸心於淡泊。要佛教做什麼呢？』闞澤說：『孔子、老子的教義傚法天道來制定法則，不敢違背天道。佛教諸天神眾奉行佛的教誨，不敢違背佛的旨意。』用這個來說明，優劣就顯而易見了（出自宗炳《明佛論》）。』
甘露元年，吳主孫皓剛即位，普遍毀壞神祠，波及到佛教寺廟。臣僚勸諫說先帝因為感應祥瑞才建立寺廟，不可以毀壞啊。於是派遣臣子張昱前去告訴康僧會。康僧會挫敗了他的言辭，辯論鋒芒畢露，張昱不能使他屈服。回去后報告了康僧會才學很高。孫皓召見康僧會問道：『佛所說的善惡報應，可以聽聞嗎？』康僧會說：『英明的君主用孝道和慈愛治理天下，那麼赤烏（祥瑞鳥）就會飛來，老人星就會出現。用仁德養育萬物，那麼甘美的泉水就會涌出，優良的禾苗就會生長。善有善報，惡也有惡報。所以在隱蔽的地方作惡，鬼神會誅殺他。在顯眼的地方作惡，人會誅殺他。《易經》說：』
【English Translation】 English version: This is an auspicious sign rarely seen in the world. Sun Quan then said, 'The divine power of the Śarīra (relics), no one in all the world can destroy it.' So he ordered a strongman to hammer it. The anvil shattered, but the light remained as before. Thereupon, a pagoda was built in Fótuólǐ (place name), and the temple was named Jianchu, where Kāng Sēnghuì (name of a monk) resided.
Kàn Zé (personal name), styled Dé Rùn, was a native of Shanyin in Kuaiji (place name). His family had been farmers for generations. Kàn Zé loved learning, but his family was poor and had no resources, so he often supported himself by copying books for others. Once he had finished copying a book, he could recite it. As a result, he read widely. Yú Fān (personal name) saw him and praised him, saying, 'Kàn Zé is outstanding and exceptional, a figure like Dǒng Zhòngshū and Yáng Xióng.' He served as an official in the state of Wu, reaching the position of Grand Tutor to the Crown Prince. When Kāng Sēnghuì entered Wu, the ruler of Wu asked Kàn Zé, 'In what year during the reign of Emperor Ming of the Han dynasty did Buddhism enter China? Why did it not spread to the East?' Kàn Zé said, 'The Dharma first arrived in the eleventh year of the Yongping era. Counting to the present fourth year of the Chiwu era, it has been 170 years. In the fourteenth year of the Yongping era, the Daoists Chǔ Shànxìn and others from the Five Peaks requested to compete with the Western monks in Dharma. Thereupon, Chǔ Shànxìn died because of his falsehoods, and his disciples took his body back to be buried on the Southern Peak. As a rule, Chinese people were not allowed to become monks, and no one propagated the Dharma. In addition, due to the many years of war and chaos, the Dharma only recently arrived in this country.' The ruler of Wu said, 'Confucius wrote and established canons and precepts to educate future generations. Laozi and Zhuangzi cultivated themselves, enjoyed themselves, indulged in the mountains and forests, and returned their hearts to tranquility. What is the use of Buddhism?' Kàn Zé said, 'The teachings of Confucius and Laozi follow the Way of Heaven to establish laws and dare not violate Heaven. The gods and deities of Buddhism follow the teachings of the Buddha and dare not violate the Buddha's will.' From this, the superiority or inferiority can be seen (from Zōng Bǐng's 'Treatise on Clarifying Buddhism').
In the first year of the Ganlu era, the ruler of Wu, Sun Hao, had just ascended the throne and was destroying shrines everywhere, affecting Buddhist temples. His ministers advised him, saying that the late emperor had built the temples because he had sensed auspicious signs and that they should not be destroyed. Thereupon, he sent his minister Zhang Yu to inform Kāng Sēnghuì. Kāng Sēnghuì refuted his arguments, and his debating skills were sharp and incisive. Zhang Yu could not subdue him. Upon returning, he reported that Kāng Sēnghuì was highly talented. Sun Hao summoned Kāng Sēnghuì and asked, 'Can one hear about the Buddhist teaching of karmic retribution for good and evil?' Kāng Sēnghuì said, 'If an enlightened ruler governs the world with filial piety and compassion, then the Chiwu (auspicious bird) will appear, and the Old Man Star will be seen. If one nurtures all things with benevolence and virtue, then sweet springs will gush forth, and fine crops will grow. Good deeds have good consequences, and evil deeds have evil consequences. Therefore, if one commits evil in secret, the ghosts and spirits will punish him. If one commits evil in public, people will punish him. The Book of Changes says:'
稱積善餘慶。詩美求福不回。雖儒典之格言。即佛教之明訓。皓曰。然則周孔既明。安用佛教。會曰。周孔不欲深言。故略示其跡。佛教不止淺言。故詳示其要。皆為善也。聖人唯恐善之不多。陛下以為嫌。何也。皓無以酬之。遂罷。他日宿衛。治圃得金像。皓使置穢處蒙不潔以為笑樂。俄得腫疾。晝夜呻吟。占者曰。坐犯神祠。禱諸廟不效。宮人有奉佛者曰。乃不請福于佛耶。皓仰睹曰佛神若是怪乎。曰佛之威靈視神如天淵。皓乃悟曰吾以慢像致此耳。趣迎像龕而供事之。乃請會說法悔罪。會為開示玄要。並取本業百二十愿分二百五十事。使皓行住坐臥增益善意。及授之五戒。少頃疾愈。由是奉會為師。崇飾寺塔。
西晉
太始元年。武帝受魏禪。建都洛邑及長安為東西京。帝姓司馬氏。諱炎。河內人。魏相國晉王昭之太子也。登位十有五年而滅吳。奄有寰海。及崩。子惠帝立。未幾天下大亂。至元帝立於建康。遂為東晉。凡西晉四主五十有二年。華戎道俗譯經律等七百餘卷。
論曰。吳黃武初陸績有言曰。從今更六十年。天下車同軌書同文。及泰康改元而吳平天下一統。果如績言。自是才二十載。至永寧之初。正道虧頹群雄嶽峙。趙王創基叛逆。篡主于朝。張軌繼請外遷。擅據涼土。內外糜沸
【現代漢語翻譯】 現代漢語譯本： 稱之為積善餘慶。詩經讚美祈求幸福不會落空。雖然這是儒家經典中的格言，也是佛教明確的訓誡。刁玄問道：『既然周公和孔子已經闡明了這些道理，為何還要佛教呢？』 帛道會回答說：『周公和孔子不願深入談論，所以只是略微地揭示了其表象。佛教不只是淺顯地談論，所以詳細地揭示了其精要。』 都是爲了行善。聖人只怕善事做得不夠多，陛下卻認為多餘，這是為什麼呢？』 刁玄無言以對，於是作罷。後來，刁玄在宿衛時，在園圃中挖到一尊金像。刁玄讓人把金像放在骯髒的地方，用不潔之物覆蓋，以此作為笑樂。不久，刁玄得了腫脹的疾病，日夜痛苦。占卜的人說：『這是因為冒犯了神祠。』 於是向各廟宇祈禱，但都沒有效果。宮人中有信奉佛教的人說：『為何不向佛祈求福佑呢？』 刁玄抬頭看著金像說：『佛神如果這樣，那不是很奇怪嗎？』 宮人說：『佛的威靈，看待神就像天淵之別。』 刁玄這才醒悟說：『我因為怠慢佛像才導致這樣的結果。』 趕緊迎接佛像到佛龕中供奉，並請帛道會說法懺悔罪過。帛道會為他開示玄妙的要義，並取出他原本所發的百二十愿，分為二百五十事，讓刁玄在行住坐臥中增加善意，併爲他授了五戒。不久，刁玄的疾病痊癒。從此，刁玄尊奉帛道會為師，崇飾寺廟佛塔。 西晉 太始元年，晉武帝（Wu Di）（司馬炎（Sima Yan））接受魏國的禪讓，在洛邑（Luoyi）和長安（Chang'an）建都，作為東西二京。武帝姓司馬（Sima），名炎（Yan），是河內（Henai）人，魏國相國晉王（Jin Wang）司馬昭（Sima Zhao）的太子。登基十五年後滅吳國，統一天下。武帝駕崩后，兒子晉惠帝（Hui Di）即位。不久天下大亂，直到晉元帝（Yuan Di）在建康（Jiankang）建立東晉。西晉共有四位皇帝，歷時五十二年。華戎（Hua Rong）的道俗翻譯經律等七百餘卷。 評論說：吳國黃武（Huangwu）初年，陸績（Lu Ji）曾說過：『從今往後六十年，天下車同軌，書同文。』 到泰康（Taikang）改元，吳國被平定，天下統一，果然如陸績所言。自此才過了二十年，到永寧（Yongning）初年，正道衰落，群雄像山嶽一樣聳立。趙王（Zhao Wang）奠定叛逆的基礎，篡奪朝廷的權力。張軌（Zhang Gui）接著請求外遷，擅自佔據涼州（Liangzhou）的土地。內外一片混亂。
【English Translation】 English version: It is called accumulating good deeds and leaving behind blessings for descendants. The Book of Odes praises seeking blessings that will not be in vain. Although this is a maxim from Confucian classics, it is also a clear teaching of Buddhism. Diao Xuan asked: 'Since the Duke of Zhou (Zhou Gong) and Confucius (Kongzi) have already clarified these principles, why is Buddhism needed?' Bo Daohui (Bo Daohui) replied: 'The Duke of Zhou and Confucius were unwilling to discuss it in depth, so they only slightly revealed its appearance. Buddhism does not just talk about it superficially, so it reveals its essence in detail.' Both are for doing good. Sages only fear that not enough good deeds are done, but Your Majesty thinks it is superfluous, why is that?' Diao Xuan had nothing to say in response, so he stopped. Later, when Diao Xuan was on duty, he found a golden statue in the garden. Diao Xuan ordered people to put the golden statue in a dirty place and cover it with unclean things, using it as amusement. Soon, Diao Xuan developed a swollen disease and suffered day and night. The diviner said: 'This is because you have offended the shrine.' So he prayed to various temples, but none were effective. A palace woman who believed in Buddhism said: 'Why not ask the Buddha for blessings?' Diao Xuan looked up at the golden statue and said: 'If the Buddha is like this, wouldn't it be strange?' The palace woman said: 'The Buddha's power and spiritual efficacy see gods as different as heaven and earth.' Diao Xuan then realized: 'I caused this result because of my negligence towards the Buddha statue.' He quickly welcomed the Buddha statue into the shrine for worship and asked Bo Daohui to preach the Dharma and repent of his sins. Bo Daohui revealed the profound essence to him and took out his original one hundred and twenty vows, divided into two hundred and fifty matters, so that Diao Xuan could increase his good intentions in walking, standing, sitting, and lying down, and he gave him the five precepts. Soon, Diao Xuan's illness was cured. From then on, Diao Xuan revered Bo Daohui as his teacher and adorned temples and pagodas. Western Jin Dynasty In the first year of the Tai Shi (Taishi) era, Emperor Wu (Wu Di) of the Jin Dynasty (Sima Yan (Sima Yan)) accepted the abdication of the Wei Dynasty and established his capital in Luoyang (Luoyang) and Chang'an (Chang'an) as the eastern and western capitals. The emperor's surname was Sima (Sima), and his given name was Yan (Yan). He was from Henai (Henai) and was the crown prince of Sima Zhao (Sima Zhao), the Prince of Jin (Jin Wang) and Chancellor of the Wei Dynasty. Fifteen years after ascending the throne, he destroyed the Wu Kingdom and unified the world. After Emperor Wu passed away, his son Emperor Hui (Hui Di) of Jin ascended the throne. Soon, the world fell into great chaos until Emperor Yuan (Yuan Di) of Jin established the Eastern Jin Dynasty in Jiankang (Jiankang). The Western Jin Dynasty had a total of four emperors and lasted for fifty-two years. More than seven hundred volumes of scriptures and precepts were translated by monks and laypeople of Hua Rong (Hua Rong). It is commented that: In the early years of the Huangwu (Huangwu) era of the Wu Kingdom, Lu Ji (Lu Ji) once said: 'Sixty years from now, the carriages in the world will have the same tracks, and the writing will be the same.' By the time the Taikang (Taikang) era was changed, the Wu Kingdom was pacified, and the world was unified, just as Lu Ji had said. Only twenty years had passed since then, and at the beginning of the Yongning (Yongning) era, the righteous path declined, and heroes stood like mountains. The King of Zhao (Zhao Wang) laid the foundation for rebellion and usurped the power of the court. Zhang Gui (Zhang Gui) then requested to be transferred out and seized the land of Liangzhou (Liangzhou) without authorization. There was chaos inside and outside.
仍漸亂階。劉淵所以平陽。李雄因茲並絡。懷帝蒙塵外郡。愍后播越長安。既道藉時興而兩都版蕩。法由人顯屬二主恓惶。萬姓崩離歸信靡托。百官失守釋種無依。時有沙門竺法護及釋法炬等。忘身利物志在宏宣。匪憚苦辛闡法為務。護于晉世譯經最多。且晉雖不文。文才實著。翻傳妙典曰有賞音。所以禮樂衣冠晉朝始備。信源道種相資而興焉。
太始元年。月支國沙門曇摩羅察。晉言法護。至洛陽護學。究三十六國道術兼通其語。及自天竺大赍梵本婆羅門經達于玉門。因居燉煌。世號燉煌菩薩。后游洛邑及之江左。永嘉中隨處譯經未嘗暫停。時優婆塞聶承遠執筆助翻垂四百卷。及承遠卒。其子道真者。詢稟咨承法護筆授外。道真自譯經六十餘卷。時晉沙門釋法炬．法立．支敏度及優婆塞衛仕度等譯出衆經外。炬與立等每相參合廣略異同。編次部類。凡一百四十餘卷。復有沙門疆良婁至．安法欽．竺叔蘭．白法祖．支法度等。各出眾經。所以西晉已來宣譯漸盛。
太康四年。天竺沙門耆域至洛陽。指沙門竺法淵曰。此菩薩從羊中來。指竺法興曰此菩薩從天中來。又曰比丘衣服華麗。大違戒律。非佛意也。望見帝都宮室曰。大略似忉利天宮。然人天殊分。疲民之力繕刻如此。不亦侈乎。未幾而洛陽亂。域辭
歸天竺。數百人遮道請中食乃行。域許之。明日百餘家。域分身同時赴之。家喜其來。及發跡洛南。域徐行而追者不及。即以杖𦘕地曰。於此訣矣。是日有出長安者。見域在寺中。有賈胡濕登者。其夕會域宿于流沙。蓋一昔萬里。沙門神蹟於此為顯云。
永嘉五年。天竺佛圖澄至洛陽。自言百餘歲。常服氣自養。能積日不食。善誦咒役使鬼神。腹旁有孔以綿塞之。夜讀書則拔綿出光照室。又每臨溪。從孔中出腸胃洗濯。還納腹中。能聽鈴音。言吉兇莫不奇驗。會洛陽寇亂。潛伏草野以觀變。時石勒屯葛陂。多殘殺。澄杖錫謁勒。勒命試以道術。澄取滿缽水咒之。俄青蓮華生缽中。光色耀目。勒繇此神敬延之軍中。未幾劉曜求戰以決雌雄。左右以為未可。勒以訪澄。澄曰相輪鈴音云。秀支替戾岡。仆谷劬禿當。此羯語也。秀支軍也。替戾岡出也。仆谷劉曜胡位也。劬禿當捉也。言軍出捉得劉曜。又令童子潔齋三日。取麻油合燕脂躬自涂于掌中。舉手示童子粲然有耀。童子驚曰。有軍馬一人白晰以朱絲縛肘。澄曰此即曜也。勒遂出戰。果生擒劉曜。勒稱趙王行皇帝事。敬澄彌篤。每舉事必咨而後行。勒殂。弟季龍襲其位。徙都鄴城。尤傾心事澄。下令衣以綾錦。乘雕輦朝會引見。常侍御史悉助舉輿升殿太子。諸公扶
【現代漢語翻譯】 現代漢語譯本： 他返回天竺（India）。數百人攔路請求他接受齋飯，他便答應了。第二天，一百多戶人家都來邀請。鳩摩羅什（Kumārajīva）分身同時前往各家。各家都為他的到來感到高興。等到他顯靈于洛陽南部時，鳩摩羅什慢慢行走，追趕的人都趕不上他。他便用錫杖在地上劃線說：『就在這裡告別了。』當天，有從長安出來的人，看見鳩摩羅什在寺廟中。有個叫濕登的商人，當晚與鳩摩羅什在流沙會面。大概一夜之間行走了萬里。沙門（Śrāmaṇa）的神蹟由此顯現。
永嘉五年，來自天竺的佛圖澄（Fotucheng）到達洛陽。自稱一百多歲，經常服氣養生，能夠多日不進食。擅長誦咒役使鬼神。腹部旁邊有個孔，用棉花塞住。晚上讀書時，就拔出棉花，孔中發出光芒照亮房間。又經常到溪邊，從孔中取出腸胃清洗，然後放回腹中。能夠聽鈴聲，預言吉兇，沒有不應驗的。適逢洛陽發生寇亂，他便潛伏在草野中觀察局勢。當時石勒（Shi Le）駐紮在葛陂，大肆殘殺。佛圖澄拄著錫杖拜見石勒。石勒命令他展示道術。佛圖澄取來滿缽清水，唸咒加持。一會兒，青蓮花在缽中生長出來，光彩奪目。石勒因此對他非常敬佩，將他延請到軍中。不久，劉曜（Liu Yao）請求決戰以決勝負。左右都認為不可。石勒便向佛圖澄詢問。佛圖澄說：『相輪鈴聲說：秀支替戾岡，仆谷劬禿當。』這是羯族語。『秀支』是軍隊，『替戾岡』是出兵，『仆谷』是劉曜的胡人官位，『劬禿當』是捉拿。意思是軍隊出兵就能捉住劉曜。又命令童子齋戒三日，取來麻油混合胭脂，親自塗抹在手掌中，舉手給童子看，手掌燦爛發光。童子驚恐地說：『有軍隊和馬匹，一人膚色白皙，用紅色絲線綁著胳膊。』佛圖澄說：『這就是劉曜。』石勒於是出戰，果然生擒了劉曜。石勒稱趙王，行皇帝之事，對佛圖澄更加敬重，每次舉事必定先諮詢他才行動。石勒去世后，弟弟石季龍（Shi Jilong）繼承了他的位置，遷都鄴城，更加傾心侍奉佛圖澄，下令給他穿綾羅綢緞，乘坐雕飾華麗的車子，上朝會見時，常侍御史都要幫助抬車子升殿，太子和諸位大臣扶持。
【English Translation】 English version: He returned to India (Tianzhu). Hundreds of people blocked the road, requesting him to accept a midday meal, which he granted. The next day, more than a hundred families came to invite him. Kumārajīva (Yu) manifested himself simultaneously at each house. Each family rejoiced at his arrival. When he revealed his traces south of Luoyang, Kumārajīva walked slowly, and those who chased him could not catch up. He then drew a line on the ground with his staff, saying, 'Here we part ways.' That day, someone coming from Chang'an saw Kumārajīva in a temple. A merchant named Shi Deng met with Kumārajīva that evening in the quicksand. It is said that they traveled ten thousand miles in one night. The miraculous deeds of the Śrāmaṇa (Shamen) were thus revealed.
In the fifth year of Yongjia, Fotucheng (Fotucheng) from India arrived in Luoyang. He claimed to be over a hundred years old, and he often cultivated himself by consuming qi (energy), able to abstain from food for many days. He was skilled in reciting mantras to command ghosts and spirits. He had a hole beside his abdomen, which he plugged with cotton. When reading at night, he would pull out the cotton, and light would shine from the hole, illuminating the room. He also often went to the stream, took out his intestines from the hole to wash them, and then put them back into his abdomen. He could listen to the sound of bells and predict good or bad fortune, and his predictions were always accurate. Coincidentally, there was a rebellion in Luoyang, so he hid in the wilderness to observe the situation. At that time, Shi Le (Shi Le) was stationed at Gebei, carrying out massacres. Fotucheng, holding his staff, went to see Shi Le. Shi Le ordered him to demonstrate his Taoist skills. Fotucheng took a bowl full of water and chanted a mantra over it. Soon, a blue lotus flower grew in the bowl, its light dazzling. Shi Le was therefore very respectful of him and invited him into the army. Soon after, Liu Yao (Liu Yao) requested a decisive battle to determine the victor. Those around Shi Le thought it was not advisable. Shi Le then consulted Fotucheng. Fotucheng said, 'The sound of the Saṃsāra bell says: Xiu Zhi Ti Li Gang, Pu Gu Qu Tu Dang.' This is in the Jie language. 'Xiu Zhi' means army, 'Ti Li Gang' means to go out, 'Pu Gu' is Liu Yao's barbarian position, and 'Qu Tu Dang' means to capture. It means that the army will go out and capture Liu Yao. He also ordered a child to fast for three days, took sesame oil mixed with rouge, and personally applied it to his palm, raising his hand to show the child, and the palm shone brightly. The child exclaimed in fear, 'There are soldiers and horses, and a person with fair skin is tied at the elbow with red silk.' Fotucheng said, 'This is Liu Yao.' Shi Le then went to battle and indeed captured Liu Yao alive. Shi Le proclaimed himself King of Zhao and acted as emperor, respecting Fotucheng even more. Every time he took action, he would first consult him before proceeding. After Shi Le died, his brother Shi Jilong (Shi Jilong) succeeded him, moved the capital to Yecheng, and served Fotucheng even more devotedly, ordering him to wear silk brocade, ride in a decorated carriage, and when attending court, the attendants and censors had to help lift the carriage into the hall, and the crown prince and ministers supported him.
翼而前。生者唱大和尚。坐者皆起。來司空李農朝夕問候。時支道林聞之曰。澄公其以季龍為鷗鳥耶。及晉軍侵淮泗。季龍怒曰。吾奉佛供僧返更致寇。佛無神矣。澄入見曰。陛下前身為商人。經罽賓寺設大會。會有六應真。吾其一也。有聖者曰。此檀越報盡為雞。乃主晉地。今陛下為天子。豈非奉佛供僧而致耶。疆場侵噬有國之常。何為怨謗三寶興毒念乎。季龍悔謝。因問曰。佛法不殺。朕為天下掌生殺。恐違佛戒。澄曰。帝王事佛。在恭儉慈忍顯贊法道。不為暴虐。不害無辜。民有為惡化之不悛者。其可不罰乎。但殺不可濫。刑不可不恤耳。尚書張離家富事佛。而所為不法。澄曰。事佛在清凈無慾。君雖崇飾寺塔。而貪冒不已。無益也。及將去世詣辭。季龍驚曰。大和尚遽棄我。國有難乎。澄曰。出生入死道之常也。修短分定無由增損。但道貴行全。德貴不怠。茍德行無玷。雖死如生咸無焉。千歲尚何益哉。然有可恨者。國家存心佛理。建寺度僧。當蒙祉福。而佈政猛虐。賞罰交濫。特違聖典。致國祚不延也。季龍號慟嗚咽。澄安坐而逝。後有沙門自雍州來。見澄入關以聞季龍。命發冢視之。唯塊石存焉。季龍大惡之嘆曰。石吾姓也。大和尚埋我而去。其能久乎。未幾石氏果滅。澄度弟子數千萬人。凡居其所。國
人無敢向之涕唾。每相誡曰。莫起噁心。大和尚知汝。其道化感物如此。自大教東來至澄而盛。
論曰。禪師璉曰。妙道之意。聖人嘗寓之於易。由生民已來淳樸未散。則三皇之教簡而素。春也。及情竇日鑿。則五帝之教詳而文。夏也。時與世異。情隨日遷。故三王之教密而嚴。秋也。至周衰先王之法。壞禮義亡。迨為秦漢則無所不至。而天下至有不忍愿聞者。於是我佛世尊入東土。示以性命之理。教以慈悲之行。冬也。旨哉斯言。觀澄公區區西來。當石勒季龍磣暴虓噬之際。而能憫物垂範。示以玄言德祥。導以慈悲之行。卒使二暴革心。道化融洽。嗚呼。天有四時循環以產生萬物。而聖人之教迭相扶持以化成天下。厥有以哉。
東晉
敘曰。經云。三界無常。有為非久。晉氏之基魏室遠系。及誅曹爽而絕其宗。設帝䇿而陳其續。金承土運歷數在躬。平蜀而降大昊。昇平而布寬政。文既𠃔備。武亦戢戈。百六奄臻。王官失守天下大亂。莫匪斯焉。於時道俗崩離。朝不謀夕。寄政江表。法隨代興。沙門信士於是攸集。故就紀之。別號東晉。元帝者。宣皇曾孫。恭王覲之子也。諱睿。字景文。初生之辰。內有神光一室盡明。白毫生於日角之左。累官都督楊州諸軍事左丞相。懷愍敗后百官分離。或走江南
【現代漢語翻譯】 現代漢語譯本：人們沒有敢朝他吐唾沫的。總是互相告誡說：『不要生起惡念，大和尚知道你。』他的道化感化萬物就是這樣。自從佛教大教東傳以來，到佛圖澄（Fotucheng）才達到鼎盛。
評論說：禪師璉（Lian）說：『妙道的意義，聖人曾經寄託在《易經》中。自從有了老百姓以來，民風淳樸未散，那麼三皇（Three Sovereigns）的教化簡要而質樸，是春天。等到情慾逐漸被開鑿，那麼五帝（Five Emperors）的教化詳細而有文采，是夏天。時代和社會不同，情感隨著時間遷移，所以三王（Three Kings）的教化細緻而嚴厲，是秋天。到周朝衰落，先王的法度敗壞，禮義喪失，等到秦漢，那就無所不至，而天下甚至有不忍心願意聽到的。』於是我佛世尊（Buddha）來到東土，揭示性命的道理，教導慈悲的行為，是冬天。說得好啊，這句話。看佛圖澄（Fotucheng）千里迢迢從西域而來，正當石勒（Shi Le）、季龍（Ji Long）殘暴兇狠吞噬百姓的時候，卻能夠憐憫眾生，垂示規範，用玄妙的語言和德行祥瑞來開導他們，用慈悲的行為來引導他們，最終使這兩個暴君改變心意，道化得以融洽。唉，天有四季循環以產生萬物，而聖人的教化交替扶持以化成天下，確實有道理啊。
東晉
敘述：經書上說：『三界（Three Realms）無常，有為法不會長久。』晉朝的基業是魏朝的遠親。等到誅殺了曹爽（Cao Shuang）而斷絕了他的宗族，設立帝王的策略而陳述他的後繼者。金德承接土德的執行，歷數就在自身。平定了蜀地而降服了大昊。昇平年間頒佈寬大的政策。文治已經完備，武力也停止使用。百六之數將要到來，王官失去了職守，天下大亂。沒有不是因為這個原因的。在這個時候，僧人和俗人崩分離散，朝不保夕，把政權寄託在江東。佛法隨著時代興起。沙門（Sramana）信士於是聚集起來。所以就此記載。另外稱為東晉。元帝（Emperor Yuan）是宣皇（Emperor Xuan）的曾孫，恭王覲（Gong Wang Jin）的兒子。名叫睿（Rui），字景文（Jingwen）。剛出生的時候，屋內有神光，整個房間都明亮。白毫（urna）生在日角的左邊。多次擔任都督楊州諸軍事左丞相。懷愍（Huai Min）失敗后，百官分離，有的逃往江南。
【English Translation】 English version: People did not dare to spit at him. They always warned each other, saying, 'Do not give rise to evil thoughts, the Great Monk knows you.' His influence through the Dharma was such that it moved all things. Since the Great Teaching of Buddhism came east, it reached its peak with Fotucheng (Fotucheng, a Buddhist monk).
Commentary: Chan Master Lian (Lian, a Chan Master) said, 'The meaning of the profound Dao, the sages once placed in the Book of Changes. Since the beginning of the people, when their simplicity had not yet dissipated, the teachings of the Three Sovereigns (Three Sovereigns, mythological rulers) were simple and unadorned, like spring. When desires were gradually carved out, the teachings of the Five Emperors (Five Emperors, mythological rulers) were detailed and refined, like summer. Times and societies changed, and emotions shifted with time, so the teachings of the Three Kings (Three Kings, rulers of the Xia, Shang, and Zhou dynasties) were meticulous and strict, like autumn. By the time the Zhou dynasty declined, the laws of the former kings were ruined, and ritual and righteousness were lost. By the time of the Qin and Han dynasties, there was nothing that was not done, and the world even had things they could not bear to hear.' Therefore, our Buddha, the World Honored One (Buddha), came to the Eastern Land, revealed the principles of nature and life, and taught the practice of compassion, like winter. How excellent are these words! Seeing that Fotucheng (Fotucheng) came from the Western Regions from afar, at a time when Shi Le (Shi Le, a ruler) and Ji Long (Ji Long, a ruler) were brutally devouring the people, he was able to have compassion for all beings, set an example, guide them with profound words and auspicious virtues, and lead them with the practice of compassion, ultimately causing these two tyrants to change their minds, and the Dharma was harmonized. Alas, heaven has four seasons that cycle to generate all things, and the teachings of the sages support each other to transform the world. There is indeed a reason for this.
Eastern Jin Dynasty
Narrative: The sutra says, 'The Three Realms (Three Realms, realms of existence) are impermanent, and conditioned phenomena are not lasting.' The foundation of the Jin dynasty was distantly related to the Wei dynasty. When Cao Shuang (Cao Shuang, a Wei dynasty official) was executed and his clan was exterminated, imperial strategies were established and their successors were presented. The virtue of metal received the operation of the virtue of earth, and the destiny was upon them. They pacified Shu and subdued Da Hao. During the Shengping era, they promulgated lenient policies. Civil administration was complete, and military force was also put to rest. The number of one hundred and six was approaching, the royal officials lost their posts, and the world was in great chaos. There was nothing that was not due to this. At this time, monks and laypeople were scattered and separated, and they could not plan for the evening in the morning, entrusting the government to Jiangdong. The Dharma arose with the times. Sramanas (Sramana, Buddhist monks) and believers gathered together. Therefore, this is recorded. It is also called the Eastern Jin. Emperor Yuan (Emperor Yuan) was the great-grandson of Emperor Xuan (Emperor Xuan) and the son of Gong Wang Jin (Gong Wang Jin). His name was Rui (Rui), and his courtesy name was Jingwen (Jingwen). When he was born, there was a divine light in the house, and the whole room was bright. A white hair (urna) grew on the left side of his forehead. He repeatedly served as the Left Prime Minister and Military Affairs Supervisor of Yang Province. After Huai Min (Huai Min) was defeated, the officials were separated, and some fled to Jiangnan.
或為俘戮。長安失據帝幽平陽。江東於時忽有五日並出。都下勸睿宜稱晉王。統攝萬機以臨億兆。愍帝崩后遂即居尊。立元建武。因都建鄴。避愍帝諱。改名建康。先是泰康二年吳舊將管恭作亂。太史伍振筮曰。恭即滅矣。然更三十八年。楊州當有天子。至是果如其言。又秦始皇時望氣者云。吳金陵山。五百年後當出天子。始皇忌之。因發兵鑿金陵山斷。改稱秣陵。冀絕其王。凡自政至睿五百二十六年。有晉金行奄君四海。又時謠曰。五馬浮渡江。一馬化為龍。永嘉喪亂。宗室中唯瑯瑘．西陽．汝南．南頓．彭城五王獲濟江表。而睿首基為帝。將知受命上感天靈。欲跨輿圖下資地勢。地負其勢。始皇鑿之而弗亡。天降其靈。劉曜殲之而莫盡。爰自建武至於元熙。凡十二主一百四年。華戎道俗譯經律論垂六百卷。而弘法之務至是特盛焉。
永昌元年。天竺沙門吉友抵建康。丞相王導見之曰我輩人也。太尉庾亮．光祿周顗．廷尉柏彝一時名公皆造門結友。聲名著搢紳間。嘗對王導解帶盤礴。尚書[千-┬+下]望之適至。友正容肅然。有問其故。對曰。王公風道期人。卞令軌度格物。吾正當以此應之耳。桓彝欲為友作目。久之未得。友曰尸黎密可謂卓朗。彝絕嘆以為盡品目之極。大將軍處仲聞友為諸公器重。心未然
【現代漢語翻譯】 現代漢語譯本： 或者被俘虜殺害。晉愍帝在長安失守后被囚禁于平陽。當時在江東，忽然出現五個太陽並出的異象。都城裡的人勸司馬睿應該稱晉王，總領各種政務來統治百姓。晉愍帝死後，司馬睿便即位稱帝，建立年號建武，定都建鄴。爲了避諱愍帝的名字，改名為建康。此前，泰康二年，吳國的舊將管恭作亂，太史伍振占卜說：『管恭很快就會滅亡。然而再過三十八年，揚州將會出現天子。』到這時果然應驗了他的話。另外，秦始皇時，望氣的人說：『吳地的金陵山，五百年後將會出現天子。』秦始皇對此感到忌憚，於是派兵開鑿金陵山，將其截斷，改名為秣陵，希望斷絕那裡的王氣。從司馬政到司馬睿，共五百二十六年，有晉朝的金德統治天下。當時還有歌謠說：『五匹馬渡過長江，一匹馬化為龍。』永嘉年間發生戰亂，宗室中只有瑯玡王、西陽王、汝南王、南頓王、彭城王這五位王爺成功渡過長江。而司馬睿首先奠定基業成為皇帝。由此可知他受命於天，上天感應了他的靈氣，想要跨越天下疆域，下靠有利地勢。地勢承載著他的氣運，秦始皇開鑿山脈卻未能使其衰亡，上天降下靈氣，劉曜攻打他卻不能將他滅絕。從建武年間到元熙年間，共經歷了十二位君主，一百零四年。華夏和少數民族的僧侶翻譯經書、戒律、論著接近六百卷，而弘揚佛法的事務到這時特別興盛。
永昌元年，天竺的沙門（Śrāmaṇa，出家修道者）吉友抵達建康。丞相王導見到他后說：『（他）是我們這樣的人啊。』太尉庾亮、光祿周顗、廷尉柏彝這些當時的名士都上門與他結交。他的聲名在士大夫之間傳揚。曾經當著王導的面解開衣帶，隨意坐臥。尚書[千-┬+下]望之正好來到，吉友立刻變得莊重嚴肅。有人問他原因，他回答說：『王公崇尚風度和道義，期待有相同境界的人。卞令注重行爲規範和格物致知。我應當用不同的態度來對待他們。』桓彝想為吉友寫人物評語，很久都沒有寫好。吉友說：『稱我為尸黎密（Śrīmitra，吉祥友）可以說是非常明確了。』桓彝非常讚歎，認為這是品評人物的最高境界。大將軍處仲聽說吉友被各位名士器重，心裡不以為然。
【English Translation】 English version: Or to be captured and killed. Emperor Min of Jin was imprisoned in Pingyang after Chang'an fell. At that time in Jiangdong, suddenly five suns appeared simultaneously. The people in the capital advised Sima Rui to claim the title of Prince of Jin, to govern all affairs and rule the people. After Emperor Min of Jin died, Sima Rui ascended the throne and established the reign title Jianwu, and established the capital in Jianye. To avoid the name of Emperor Min, it was renamed Jiankang. Previously, in the second year of Taikang, Guan Gong, a former general of Wu, rebelled. The Grand Historian Wu Zhen divined and said, 'Guan Gong will soon be destroyed. However, after another thirty-eight years, a Son of Heaven will appear in Yangzhou.' At this time, his words were indeed fulfilled. In addition, during the time of Qin Shi Huang, a person who observed the qi (vital energy) said, 'Mount Jinling in Wu will produce a Son of Heaven after five hundred years.' Qin Shi Huang was wary of this, so he sent troops to excavate Mount Jinling and cut it off, renaming it Moling, hoping to cut off its royal aura. From Sima Zheng to Sima Rui, there were a total of five hundred and twenty-six years, with the Jin dynasty's metal element ruling the world. At that time, there was also a folk song that said, 'Five horses cross the river, one horse transforms into a dragon.' During the Yongjia Rebellion, only five princes of the imperial clan, the Prince of Langya, the Prince of Xiyang, the Prince of Runan, the Prince of Nandun, and the Prince of Pengcheng, successfully crossed the river. And Sima Rui first laid the foundation to become emperor. From this, it can be known that he received the mandate of heaven, and heaven sensed his spiritual energy, wanting to traverse the territory of the world, relying on favorable terrain below. The terrain carried his fortune, Qin Shi Huang excavated the mountains but failed to make it decline, heaven sent down spiritual energy, Liu Yao attacked him but could not destroy him. From the Jianwu era to the Yuanxi era, there were a total of twelve rulers, one hundred and four years. Chinese and ethnic minority monks translated scriptures, precepts, and treatises, nearly six hundred volumes, and the work of promoting Buddhism was particularly prosperous at this time.
In the first year of Yongchang, the Śrāmaṇa (monk) Jiyou from India arrived in Jiankang. The Prime Minister Wang Dao saw him and said, '(He) is one of us.' The Grand Commandant Yu Liang, Guanglu Zhou Yi, and Tingwei Bai Yi, all famous figures at the time, visited him and befriended him. His reputation spread among the scholar-officials. Once, in front of Wang Dao, he loosened his belt and sat or reclined casually. The Shangshu [千-┬+下] Wang Zhi happened to arrive, and Jiyou immediately became solemn and serious. Someone asked him the reason, and he replied, 'Lord Wang values demeanor and righteousness, expecting people of the same realm. Bian Ling emphasizes behavioral norms and investigating things to acquire knowledge. I should treat them with different attitudes.' Huan Yi wanted to write a character evaluation for Jiyou, but he couldn't write it well for a long time. Jiyou said, 'Calling me Śrīmitra (Auspicious Friend) can be said to be very clear.' Huan Yi greatly admired this, considering it the highest level of character evaluation. General Chu Zhong heard that Jiyou was highly regarded by the various famous figures, and he did not think so in his heart.
。及見不覺手足增敬。周顗為僕射。領選將入局過。友嘆曰。為朝廷選賢得如君。真令人無愧耳。及顗歿。友慰其孤。對靈作梵唄。清響凌雲。又咒語千餘言而去。王導嘗戲之曰。外國有君一人而已。友笑曰。使我如諸君。今日豈得在此。時以為名言。譯孔雀經。梵名尸黎密。蓋讓王位出家。如吳泰伯然。
咸康六年。成帝幼沖。庾冰以元舅輔政。奏沙門應盡禮王者。尚書令何充等議不應致拜。下禮官詳議。博士議與充合。而門下承水風旨為駁尚書令充。僕射褚翌．諸葛恢。尚書馮懷．戴廣等奏曰。
世祖武皇帝以盛明革命。肅祖明皇帝聰聖玄覽。豈於時沙門不易屈膝。顧以不變其修善之法。所以通天下之志也。臣等謂宜遵承先帝故事。于義為長。水固謂應盡敬下。制曰。夫萬方殊俗。神道難辨。有自來矣。達觀旁通誠當無怪。況跪拜之禮何必尚然。當復原先王所以尚之之意。豈直好此屈折而坐遘盤辟哉。固不然矣。因父子之敬。建君臣之序。製法度。崇禮帙。豈徒然哉。良有以也。既其有以。將何以易之。然則名禮之設其無情乎。且今果有佛耶無佛耶。有則其道固弘。無則義將安取。縱其信然。將是方外之事。方外之事豈方內所體。而當矯形體。違常度。易禮典。棄名教。是吾所甚疑也。名教有由來。
【現代漢語翻譯】 現代漢語譯本：並且見到（高僧）不自覺地更加恭敬。周顗（Zhōu Yǐ，人名）擔任僕射（官名），負責選拔人才，將要進入選拔的場所時，（高僧的）朋友感嘆道：『為朝廷選拔賢才如果能像您這樣，真令人感到無愧啊。』等到周顗去世，（高僧的）朋友慰問他的遺孤，對著靈位唱誦梵唄，清越的聲響直衝雲霄，又唸誦咒語一千多字后離去。王導（Wáng Dǎo，人名）曾經戲謔地說：『外國大概只有您一個人而已。』（高僧的）朋友笑著說：『如果我像你們各位一樣，今天怎麼會在這裡呢？』當時人們認為這是名言。翻譯《孔雀經》。梵文名字是尸黎密（Shī Lí Mì），大概是讓出王位出家，如同吳泰伯（Wú Tàibó，人名）一樣。
咸康（Xiánkāng，年號）六年，成帝（Chéng Dì，皇帝謚號）年幼，庾冰（Yǔ Bīng，人名）以元舅（皇帝的舅舅）的身份輔佐朝政，上奏說沙門（Shāmén，佛教出家人的通稱）應該向君王行禮。尚書令（Shàngshū lìng，官名）何充（Hé Chōng，人名）等人議論認為不應該行跪拜之禮，下令禮官詳細討論。博士（Bóshì，官名）的意見與何充相同，而門下省（Ménxià shěng，官名）秉承庾冰的旨意駁斥尚書令何充。僕射（Púyè，官名）褚翌（Chǔ Yì，人名）、諸葛恢（Zhūgě Huī，人名），尚書（Shàngshū，官名）馮懷（Féng Huái，人名）、戴廣（Dài Guǎng，人名）等上奏說：
世祖武皇帝（Shìzǔ Wǔ Huángdì，皇帝謚號）以盛大的德行變革朝代，肅祖明皇帝（Sùzǔ Míng Huángdì，皇帝謚號）以聰慧聖明洞察一切，難道在那個時候沙門不能被要求屈膝嗎？考慮到不改變他們修善的方法，所以是爲了通達天下人的心意啊。我們認為應該遵循先帝的舊例，在道義上是長遠的打算。庾冰堅持認為應該盡敬下拜，皇帝下詔說：『各地的風俗不同，神道的道理難以分辨，自古以來就是這樣。通達事理、廣泛瞭解的人當然不會覺得奇怪。況且跪拜的禮節何必推崇呢？應當恢復先王推崇這種禮節的用意。難道只是喜歡這種屈身彎腰的姿勢嗎？肯定不是這樣的。因為有父子之間的尊敬，才建立君臣之間的秩序，制定法度，崇尚禮儀制度，難道是徒勞的嗎？一定是有原因的。既然有原因，將用什麼來改變它呢？如此說來，名分和禮節的設立是沒有意義的嗎？況且現在究竟有沒有佛呢？如果有佛，那麼佛道自然會弘揚；如果沒有佛，那麼道義將從哪裡取得呢？即使確實有佛，那也是方外之事，方外之事怎麼能被方內所效仿呢？而要改變形體，違背常理，改變禮儀制度，拋棄名教，這是我非常懷疑的。名教是有由來的。
【English Translation】 English version: Moreover, upon seeing (the eminent monk), they would unconsciously show even greater respect. Zhōu Yǐ (周顗, personal name), serving as Púyè (僕射, official title), was in charge of selecting talents. As he was about to enter the selection venue, (the eminent monk's) friend sighed, 'If we could select talents for the court like you, it would truly make one feel no shame.' When Zhōu Yǐ passed away, (the eminent monk's) friend consoled his orphans, chanted Buddhist hymns (梵唄, Fàn bài) before his spirit tablet, the clear sound soaring into the clouds, and then recited over a thousand words of mantras before departing. Wáng Dǎo (王導, personal name) once jokingly said, 'It seems you are the only one of your kind from foreign lands.' (The eminent monk's) friend smiled and said, 'If I were like all of you, how could I be here today?' At the time, people considered this a famous saying. He translated the 'Peacock Sutra.' His Sanskrit name was Shī Lí Mì (尸黎密), and he probably abdicated the throne to become a monk, like Wú Tàibó (吳泰伯, personal name).
In the sixth year of the Xiánkāng (咸康, era name) reign, Emperor Chéng Dì (成帝, posthumous title of the emperor) was young, and Yǔ Bīng (庾冰, personal name), as the emperor's maternal uncle, assisted in governing the court. He submitted a memorial stating that Shāmén (沙門, general term for Buddhist monks) should pay respects to the ruler. Hé Chōng (何充, personal name), the Shàngshū lìng (尚書令, official title), and others argued that they should not be required to kneel and bow, and ordered the officials in charge of rites to discuss it in detail. The Bóshì (博士, official title) agreed with Hé Chōng, while the Ménxià shěng (門下省, official title) followed Yǔ Bīng's intentions and refuted the Shàngshū lìng Hé Chōng. Púyè (僕射, official title) Chǔ Yì (褚翌, personal name), Zhūgě Huī (諸葛恢, personal name), Shàngshū (尚書, official title) Féng Huái (馮懷, personal name), Dài Guǎng (戴廣, personal name), and others submitted a memorial saying:
Emperor Shìzǔ Wǔ (世祖武, posthumous title of the emperor) revolutionized the dynasty with great virtue, and Emperor Sùzǔ Míng (肅祖明, posthumous title of the emperor) observed everything with intelligence and sagacity. Could it be that Shāmén were not required to kneel at that time? Considering that it would not change their method of cultivating goodness, it was to accommodate the will of all under heaven. We believe that the precedents set by the former emperors should be followed, as it is a long-term plan in terms of righteousness. Yǔ Bīng insisted that they should pay respects by kneeling and bowing. The emperor issued an edict saying, 'The customs of different regions are diverse, and the principles of the divine way are difficult to discern; this has been the case since ancient times. Those who understand and are broadly knowledgeable should not find it strange. Moreover, why must the etiquette of kneeling and bowing be promoted? We should restore the intention of the former kings in promoting this etiquette. Is it merely a fondness for this posture of bending and bowing? Surely not. It is because of the respect between father and son that the order between ruler and subject is established, laws are formulated, and ritual systems are revered. Is this in vain? There must be a reason. Since there is a reason, what will be used to change it? In that case, is the establishment of names and rituals meaningless? Furthermore, is there a Buddha or not? If there is a Buddha, then the Buddhist path will naturally flourish; if there is no Buddha, then where will righteousness be obtained? Even if there is indeed a Buddha, that is a matter beyond the mundane world. How can matters beyond the mundane world be imitated by those within it? And to change one's form, violate the norm, change the ritual system, and abandon the teachings of names and principles, this is what I greatly doubt. The teachings of names and principles have a source.'
百代所不廢昧旦。丕顯後世。猶殆殆之為弊。其故難尋。而今當遠慕芒昧依稀未分。棄禮於一朝。廢教於當世。使夫凡流慠逸憲度。又是吾所甚疑也。縱其信然。縱其有之。吾將通之於神明。得之於胸懷耳。軌憲宏模固不可廢之於正朝。凡此等類皆晉民也。論其才智又常人也。而當因所說之難辨。假服飾以凌度。抗殊俗之慠體。直形骸于萬乘。又是吾所弗取也。諸君並國器也。悟言則當測幽微。論治則當重國典。茍其不然。吾將何述焉。充等重杭表曰。臣等暗短。不足以讚揚聖旨。宣暢大義。伏省明詔震懼屏營輒共尋詳。有佛無佛固非臣等所能定然。考其遺文。鉆其旨要。五戒之禁實助王化。賤昭昭之名行。貴冥冥之潛操。行德在於忘身。抱一心之精妙。且興自漢世迄至於今。雖法有隆衰而弊無妖妄。神道經久未有其比也。夫議有損也。況必有益巨之。愚誠實愿塵露之微增潤岱嶽。區區之咒上裨皇極。今一令其拜。遂壞其法。修善之俗廢于聖世。習俗生常必致怨懼。隱之臣心竊所未安。臣雖愚蔽。詎敢以偏見疑誤聖聽。直謂世經三代。人更明聖。今不為之制無虧王度。而幽冥之格可無壅滯。是以復陳愚誠乞垂省察。水猶以為不可。復下制曰。
省所陳具情旨幽昧之事。誠非寓言所盡。然較略其大。人神常度粗復
有分例耳。大率百王制法雖文質隨時。然未有以殊俗參治恢誕雜化者也。豈曩聖之不達來聖之宏通哉。且五戒之小善。粗擬似人倫而更與世主略其禮敬耶。禮重矣。敬大矣。為治之綱盡於此矣。萬乘之君非好尊也。區域之民非好卑也。而尊卑不陳王教則亂。斯曩聖所以憲章體國宜而不惑也。通才博採往往備其事。修之家可以。修之國及朝則不可。斯豈不遠耶。省所陳果亦未能了有之與無矣。縱其了猶謂不可以參治。而況都無而當以兩行耶。充等三上章執奏曰。臣等雖誠愚蔽不通遠旨。至幹幹夙夜思循王度。寧茍執偏管而亂大倫。直以漢魏逮晉不聞異議。尊卑憲度無或暫虧也。今沙門之守戒專專然。及為其禮一而已矣。至於守戒之篤。亡身不吝。曷敢以形骸而慢禮敬哉。每見燒香祝願必先國家。欲福裕之備情無極已。奉上崇順出於自然。禮儀之簡蓋是專一守法。是以先聖御世因而弗革也。然天網恢恢疏而不失。臣等慺慺(音婁)以為不令致拜。於法無虧。因其所利而惠之。使賢愚莫敢不用情。則上有天覆地載之施。下有守一修善之人。謹復陳其愚淺。愿蒙省察。水議遂寢。
何充。字次道。盧江潛人。魏光祿大夫晏之孫。少以文義見稱。初為王敦椽。敦兄含守盧江貪污。敦嘗于坐稱之曰。家兄在郡定佳。盧江士人
【現代漢語翻譯】 現代漢語譯本： 有這樣的例子。大體上，歷代君王制定法律，雖然文采和實質會隨著時代變化，但沒有用不同的習俗來混合治理，搞出荒誕不經的雜糅的。難道是過去的聖人不如後來的聖人那樣博大通達嗎？而且，五戒這種小小的善行，粗略地模仿人倫，難道還要讓世俗的君主略去對它的禮敬嗎？禮儀是很重要的，敬意是很重大的，治理國家的綱領全在於此了。萬乘之君不是喜歡被尊崇，地方上的百姓不是喜歡卑賤，但是如果尊卑的秩序不能確立，那麼王道教化就會混亂。這就是過去的聖人能夠了解國家適宜的情況而不迷惑的原因。通達的人才廣泛採納意見，往往能夠完備其事，在自己家裡實行是可以的，在國家和朝廷實行就不可以了。這難道不是考慮得很長遠嗎？我所陳述的情況，您似乎還不能完全確定它是否存在。即使您確定它存在，也認為不可以混合治理，更何況完全沒有這種情況，卻要讓佛教和儒教並行呢？何充等人多次上書執意進諫說：『我們雖然確實愚笨，不能通達您深遠的旨意，但我們日夜勤勉，思考遵循先王的法度，寧願固執地堅持片面的管理，也不敢擾亂大的倫常。只因爲從漢朝、魏朝到晉朝，沒有聽說過不同的意見，尊卑的法度沒有絲毫的虧損。如今沙門（指僧侶）遵守戒律非常專一，而且他們的禮儀也只是專一而已。至於遵守戒律的堅定，即使犧牲生命也不吝惜，怎麼敢因為外在的形體而怠慢禮敬呢？每次看到他們燒香祝願，必定先為國家祈福，想要福佑國家的心情沒有窮盡。奉上尊崇順從的心情是出於自然。禮儀的簡略是因為他們專一地遵守佛法。因此，過去的聖人治理天下，沿用這種做法而不改變。而且天網恢恢，疏而不漏。我們小心謹慎地認為，不強令他們跪拜，在法理上沒有虧損。順應他們所能做到的而恩惠他們，使賢能和愚笨的人都不敢不用心。那麼，上面有天覆地載的恩德，下面有專一修行善良的人。』我們謹慎地再次陳述我們愚昧淺薄的看法，希望能夠得到您的省察。』於是，關於是否應該讓僧侶跪拜的議論就停止了。 何充，字次道，是盧江潛縣人，魏國光祿大夫何晏的孫子。年輕時就因為文章和義理而聞名。起初擔任王敦的屬官。王敦的哥哥王含擔任盧江太守時貪污，王敦曾經在宴席上稱讚他說：『我的哥哥在郡里一定過得很好。』盧江的士人...
【English Translation】 English version: There are such precedents. Generally speaking, although the laws made by the kings of the past dynasties changed in style and substance with the times, there has never been a case of using different customs to govern in a mixed way, creating absurd and heterogeneous combinations. Could it be that the sages of the past were not as broad and enlightened as the sages of the future? Moreover, the minor good of the Five Precepts, which roughly imitates human relations, should the secular ruler omit the ritual respect for it? Ritual is very important, and respect is very significant; the outline of governing the country lies entirely in this. The ruler of ten thousand chariots does not like to be revered, and the people of the region do not like to be humble, but if the order of respect and inferiority cannot be established, then the royal teachings will be chaotic. This is why the sages of the past were able to understand the appropriate situation of the country without being confused. Talented people who broadly adopt opinions can often complete their tasks; it is acceptable to implement this in one's own home, but not in the country and the court. Isn't this a far-sighted consideration? The situation I have presented, you still seem unable to fully determine whether it exists or not. Even if you determine that it exists, you believe that it cannot be governed in a mixed way, let alone when there is no such situation at all, and yet you want Buddhism and Confucianism to coexist? He Chong (name of a person) and others repeatedly submitted memorials, insisting on remonstrating, saying: 'Although we are indeed foolish and unable to understand your profound intentions, we diligently think day and night, following the laws of the former kings, preferring to stubbornly adhere to partial management rather than disrupting the great ethics. It is only because from the Han, Wei, and Jin dynasties, we have not heard of different opinions, and the laws of respect and inferiority have not been diminished in the slightest. Now, the Shramanas (referring to monks) observe the precepts very diligently, and their rituals are also only diligent. As for the firmness of observing the precepts, they do not hesitate to sacrifice their lives; how dare they neglect ritual respect because of their external form? Every time we see them burning incense and making wishes, they always pray for the country first, and their desire to bless the country is endless. The feeling of offering respect and obedience comes from nature. The simplicity of the rituals is because they diligently abide by the Dharma. Therefore, the sages of the past governed the world, using this approach without changing it. Moreover, the net of heaven is vast, sparse but not missing. We cautiously believe that not forcing them to kneel does not violate the law. Benefit them according to what they can do, so that both the wise and the foolish dare not be insincere. Then, above there will be the grace of heaven covering and earth bearing, and below there will be people who diligently cultivate goodness.' We cautiously reiterate our foolish and shallow views, hoping to receive your consideration.' Thus, the discussion about whether monks should kneel stopped. He Chong (name of a person), courtesy name Cidao, was a native of Qian County, Lujiang, and the grandson of He Yan (name of a person), the Guanglu Dafu (official title) of the Wei Dynasty. He was known for his writing and reasoning from a young age. Initially, he served as Wang Dun's (name of a person) subordinate. Wang Dun's elder brother, Wang Han (name of a person), was corrupt when he served as the governor of Lujiang, and Wang Dun once praised him at a banquet, saying: 'My brother must be doing well in the prefecture.' The scholars of Lujiang...
稱之。充正色曰。充即彼郡人。所聞異此。敦默然然。客皆為不安。充晏然自若。丞相庾亮嘗薦之於明帝曰。何充器局方概。有萬夫之望。若能總錄朝端為老臣副。及充拜尚書令。推能用功。不私樹恩。世甚重之。初阮裕嘗戲之曰。卿志大宇宙。勇邁前古。充審其故。裕曰。我圖數千戶郡尚未能得。卿圖作佛不亦大乎。卒年五十有五。其後門世事佛甚精。厥孫尚之及點胤等。並建大義闡明佛法雲。
興寧二年。哀帝詔法師竺潛講般若於禁中。嘗著履至。殿中人聚觀。嘆道德高風。初不省有市朝。時簡文輔政。沛國劉惔(徒鑒切)嘗遇潛于簡文座中。嘲曰道人亦游朱門乎。對曰。君自見朱門。貧道以為蓬戶。及辭還剡山。支遁寓書求買洲小嶺歸隱。潛答曰。欲來當給。未聞巢由買山而隱也。寧康二年卒。武帝下詔曰。法深理悟虛遠。風鑒清高。棄宰輔之榮。襲染衣之素。山居世外。篤勤匪懈。方賴宣道以濟蒼生。奄從遷謝。用痛於懷。其賜緡錢十萬助建瑩塔。潛字法深。凡中國來葬沙門。自潛而始。
法師支遁。字道林。與謝太傅安．王右軍羲之厚善。安守吳興。以書抵遁。略曰。思君日積。比辰尤甚。知欲還剡自治。為之愴然。人生如寄耳。自項風流得意事。殆磨滅都盡。唯終日慼慼遲。君一來以晤言消
【現代漢語翻譯】 現代漢語譯本：何充（He Chong）為人正直，有人對他說：『何充是你們郡的人，我們聽到的情況和你說的不一樣。』何充神色不變地說：『我就是那個郡的人，我聽到的情況和你們說的不同。』 庾敦（Yu Dun）聽了默默不語。在場的客人都感到不安，但何充卻安然自若。丞相庾亮（Yu Liang）曾經嚮明帝推薦他說：『何充的器量和氣概方正，有萬人敬仰的風範，如果能總領朝政，可以作為老臣的輔佐。』等到何充被任命為尚書令，他推舉賢能，任用有功之人，不私自施恩，世人都很看重他。當初，阮裕（Ruan Yu）曾經戲弄他說：『你的志向遠大，涵蓋宇宙，勇氣超越前人。』何充問他原因，阮裕說：『我謀劃一個幾千戶的郡都不能得到，你謀劃成佛，不是更遠大嗎？』何充最終去世，享年五十五歲。之後，他的家族世代信奉佛教，非常精誠。他的孫子何尚之（He Shangzhi）和何點胤（He Dianyin）等人，都建立了偉大的事業，闡明佛法。 興寧二年，哀帝下詔讓法師竺潛（Zhu Qian）在宮中講解《般若經》。竺潛曾經穿著鞋子上殿，殿中的人都聚在一起觀看，讚歎他道德高尚，風度不凡，好像根本不知道有朝廷的存在。當時簡文帝（Jianwen Emperor）輔政，沛國的劉惔（Liu Tan）曾經在簡文帝的座位旁遇到竺潛，嘲笑他說：『道人也來游朱門嗎？』竺潛回答說：『你自己看到的是朱門，貧道以為是蓬戶。』等到他辭官返回剡山，支遁（Zhi Dun）寫信給他，想買他洲上的小嶺隱居。竺潛回答說：『你想來就給你，沒聽說過巢父（Chao Fu）、許由（Xu You）買山隱居的。』寧康二年，竺潛去世。武帝下詔說：『法深（Fa Shen，竺潛的字）法師，深明佛理，領悟虛空，風度清高，見識遠大，拋棄宰輔的榮華，穿上僧人的素衣。在山中隱居，與世隔絕，勤奮不懈。本來指望他宣揚佛法，普度眾生，卻突然去世，我深感悲痛。』於是賜給他緡錢十萬，幫助建造墳墓。竺潛法師，字法深。從中國來安葬的沙門，從竺潛開始。 法師支遁，字道林（Dao Lin），與謝安（Xie An）、王羲之（Wang Xizhi）關係深厚。謝安擔任吳興太守時，寫信給支遁，信中大概是說：『思念你一天天加深，最近尤其厲害。知道你要返回剡縣治理，為此感到悲傷。人生就像寄居一樣啊。自從我風流得意的事情，幾乎都磨滅殆盡了。只有整天憂愁地等待，等你來和我晤談消遣。』
【English Translation】 English version: He Chong was upright. Someone said to him, 'He Chong is from your prefecture. What we've heard is different from what you say.' He Chong, without changing his expression, replied, 'I am from that prefecture, and what I've heard is different from what you say.' Yu Dun remained silent. The guests present felt uneasy, but He Chong remained calm. The Chancellor Yu Liang once recommended him to Emperor Ming, saying, 'He Chong's capacity and demeanor are upright, and he has the bearing to be admired by ten thousand people. If he can oversee the court, he can be an assistant to the veteran ministers.' When He Chong was appointed as the Minister of the Imperial Secretariat, he promoted the capable and employed those with merit, without showing favoritism. The world greatly respected him. Initially, Ruan Yu once teased him, saying, 'Your ambition is vast, encompassing the universe, and your courage surpasses the ancients.' He Chong asked him why, and Ruan Yu said, 'I scheme for a prefecture with a few thousand households and cannot obtain it, and you scheme to become a Buddha, isn't that even greater?' He Chong eventually passed away at the age of fifty-five. Afterwards, his family generations believed in Buddhism very sincerely. His grandsons He Shangzhi and He Dianyin, among others, established great undertakings and elucidated the Dharma. In the second year of Xingning, Emperor Ai issued an edict ordering the Dharma Master Zhu Qian to lecture on the Prajna Sutra in the palace. Zhu Qian once entered the palace wearing shoes, and the people in the palace gathered to watch, praising his high morality and extraordinary demeanor, as if they were completely unaware of the existence of the court. At that time, Emperor Jianwen was assisting in the government. Liu Tan of Pei State once encountered Zhu Qian beside Emperor Jianwen's seat and mocked him, saying, 'Does a Daoist also come to visit the vermilion gates?' Zhu Qian replied, 'You yourself see vermilion gates, but this poor monk sees thatched huts.' When he resigned and returned to Yanshan, Zhi Dun wrote to him, wanting to buy the small ridge on his continent to live in seclusion. Zhu Qian replied, 'If you want to come, I will give it to you. I have never heard of Chao Fu and Xu You buying mountains to live in seclusion.' In the second year of Ningkang, Zhu Qian passed away. Emperor Wu issued an edict saying, 'Dharma Master Fa Shen (Zhu Qian's courtesy name) deeply understands the principles of Buddhism, comprehends emptiness, and has a pure demeanor and far-sighted vision. He abandoned the glory of being a high official and put on the plain robes of a monk. He lived in seclusion in the mountains, isolated from the world, diligent and tireless. Originally, we hoped that he would propagate the Dharma and save all living beings, but he suddenly passed away, and I feel deeply saddened.' Therefore, he bestowed 100,000 strings of cash to help build his tomb. Dharma Master Zhu Qian, courtesy name Fa Shen. The practice of burying monks coming from China began with Zhu Qian. Dharma Master Zhi Dun, courtesy name Dao Lin, had a deep friendship with Xie An and Wang Xizhi. When Xie An was the Governor of Wuxing, he wrote a letter to Zhi Dun, which roughly said, 'My thoughts of you deepen day by day, especially recently. Knowing that you are returning to Yan County to govern, I feel saddened by this. Life is like lodging somewhere temporarily. Since my days of being carefree and successful, almost everything has been wiped away. I can only wait anxiously all day long for you to come and talk with me to relieve my boredom.'
遣之。一日千載也。及竺潛辭闕。有詔遁繼講法于禁中。一時名士殷浩．郗超．孫綽．桓彥表．王敬仁．何充．王坦之．袁彥伯並與結方外交。天下想見其標緻者。劉系謁于白馬寺談莊周。以適性為逍遙。遁曰。不然。桀跖以殘虐為性。豈亦逍遙乎。於是注逍遙篇。學者宗之。王蒙嘗極精思。作數百語詣。遁曰。與君別久。而君了不長。何也。蒙慚汗曰絳缽之王何也。郗超嘗問謝太傅曰。遁談何如嵇中散。太傅曰嵇努力裁得半耳。又曰何如殷浩。太傅曰亹亹論辨恐當杭衡超拔淵源。殷有慚德。超后與親舊書曰。林公神理所通。玄㧞獨悟。數百年來紹隆大法。令真理不絕。一人而已。太和二年廢帝海西公在位。遁抗表辭還山。有詔資給敦。遣諸公祖餞於徵虜亭。蔡子叔者先至。近道林坐。適起而謝萬亟趨其處。子叔還合褥。舉萬投諸地。萬曰幾損我面。子叔曰吾初不為卿面計。其為當時所慕如此。晚居山陰講維摩。許詢為都講。遁通一義。眾意詢不能難。及詢設難。又意遁不能通。而賓主之難相尋無窮。聽者多言自得遁旨。詰之輒失。著即色游玄聖．不辨知等論。有遺其馬者。畜之曰。吾愛其駿耳。有遺其鶴者。縱之曰沖天之物豈耳目玩哉。君子多其達。及卒。戴逵過其塔嘆曰。德音未遠而拱木已繁計。神理綿綿不與氣
【現代漢語翻譯】 現代漢語譯本： 送走了他。一天如同千年一般漫長。等到竺潛告辭離去，朝廷下詔讓遁繼續在宮中講法。當時的名士殷浩（東晉大臣、玄學家）、郗超（東晉名士、大臣）、孫綽（東晉名士、文學家）、桓彥表、王敬仁、何充（東晉大臣）、王坦之（東晉大臣）、袁彥伯都與他結為道義上的朋友。天下人都想一睹他的風采。劉繫在白馬寺拜訪他，談論莊周的學說，認為順應本性就是逍遙。遁說：『不是這樣的。桀（夏朝末代君主）、跖（春秋末年著名盜賊）以殘暴為本性，難道也算逍遙嗎？』於是註釋《逍遙遊》篇，學者們都尊崇他的註解。王蒙曾經竭盡心思，寫了幾百字的文章去拜訪他。遁說：『與你分別很久了，而你一點長進都沒有，為什麼呢？』王蒙慚愧流汗，問道：『絳缽（僧人所用的紅色缽盂）之王是什麼意思呢？』郗超曾經問謝太傅（謝安，東晉大臣）說：『遁的談論比嵇中散（嵇康，三國時期魏國名士）如何？』謝太傅說：『嵇康努力也只能達到他的一半。』又問：『比殷浩如何？』謝太傅說：『殷浩滔滔不絕的辯論恐怕只能達到表面，而遁的學識淵博深遠。』殷浩聽了感到慚愧。郗超後來與親近的朋友寫信說：『林公（指遁）在神理方面已經通達，玄妙的領悟是獨一無二的。數百年來能夠繼承和發揚大法，使真理不至於斷絕的，只有他一個人而已。』太和二年，廢帝海西公（司馬奕）在位時，遁上表辭官還山。朝廷下詔提供資助，並派遣各位官員在征虜亭為他餞行。蔡子叔先到，靠近道林（指遁）的座位坐下。恰好謝萬急忙趕到那個位置，蔡子叔又把坐墊合起來，把謝萬扔到地上。謝萬說：『差點傷了我的臉。』蔡子叔說：『我當初就沒為你這張臉考慮。』當時人們對他的仰慕就是這樣。晚年居住在山陰，講《維摩詰經》。許詢擔任都講。遁講通一個義理，大家都認為許詢不能難倒他。等到許詢提出疑問，又認為遁不能解答。而賓主之間的辯難相繼無窮無盡。聽眾大多說自己領會了遁的旨意，但仔細追問卻又說不出來。他著有《即色游玄聖論》、《不辨知論》等。有人遺失了他的馬，他收養起來說：『我喜歡它的駿美。』有人遺失了他的鶴，他放飛了說：『這沖天之物，豈能作為耳目的玩賞之物呢？』君子們讚賞他的通達。等到他去世，戴逵路過他的塔，嘆息說：『美好的聲音還沒有遠去，而墳墓上的樹木已經繁茂了。神理綿延不絕，不會隨著氣息消散。』
【English Translation】 English version: He was sent away. One day felt like a thousand years. When Zhu Qian resigned and left, an imperial edict ordered Dun to continue lecturing on the Dharma in the palace. At that time, famous scholars such as Yin Hao (a minister and Xuanxue scholar of the Eastern Jin Dynasty), Xi Chao (a famous scholar and minister of the Eastern Jin Dynasty), Sun Chuo (a famous scholar and writer of the Eastern Jin Dynasty), Huan Yanbiao, Wang Jingren, He Chong (a minister of the Eastern Jin Dynasty), Wang Tanzhi (a minister of the Eastern Jin Dynasty), and Yuan Yanbo all became his spiritual friends. Everyone in the world wanted to see his demeanor. Liu Xi visited him at the White Horse Temple and discussed Zhuang Zhou's philosophy, believing that following one's nature was freedom. Dun said, 'That's not right. Jie (the last ruler of the Xia Dynasty) and Zhi (a famous bandit in the late Spring and Autumn period) take cruelty as their nature. Can they also be considered free?' So he annotated the 'Xiaoyao You' chapter, and scholars revered his annotations. Wang Meng once exhausted his thoughts and wrote several hundred words to visit him. Dun said, 'It's been a long time since I saw you, but you haven't improved at all. Why?' Wang Meng was ashamed and sweating, and asked, 'What is the meaning of the King of the Red Bowl (a red bowl used by monks)?' Xi Chao once asked Grand Tutor Xie (Xie An, a minister of the Eastern Jin Dynasty), 'How does Dun's discourse compare to Ji Zhongsan (Ji Kang, a famous scholar of the Wei Kingdom during the Three Kingdoms period)?' Grand Tutor Xie said, 'Ji Kang can only achieve half of his level with great effort.' He also asked, 'How does he compare to Yin Hao?' Grand Tutor Xie said, 'Yin Hao's eloquent arguments probably only reach the surface, while Dun's knowledge is broad and profound.' Yin Hao felt ashamed after hearing this. Xi Chao later wrote to close friends, saying, 'Master Lin (referring to Dun) has attained enlightenment in divine principles, and his profound understanding is unique. In the past few hundred years, he is the only one who can inherit and promote the Great Dharma, ensuring that the truth does not become extinct.' In the second year of Taihe, when the deposed Emperor Haixi Gong (Sima Yi) was in power, Dun submitted a memorial to resign and return to the mountains. The imperial court issued an edict to provide assistance and sent officials to bid him farewell at the Zheng Lu Pavilion. Cai Zishu arrived first and sat near Daolin's (referring to Dun) seat. Just as Xie Wan hurriedly rushed to that spot, Cai Zishu folded the cushion again and threw Xie Wan to the ground. Xie Wan said, 'You almost hurt my face.' Cai Zishu said, 'I didn't consider your face at all.' That's how much people admired him at that time. In his later years, he lived in Shanyin and lectured on the 'Vimalakirti Sutra'. Xu Xun served as the chief lecturer. When Dun explained a principle, everyone thought that Xu Xun could not challenge him. When Xu Xun raised a question, they thought that Dun could not answer it. And the debates between the host and guest continued endlessly. Most of the listeners said that they understood Dun's meaning, but when asked carefully, they couldn't explain it. He wrote 'On Roaming the Profound Saint Through Form' and 'On Non-Discrimination of Knowledge'. Someone lost his horse, and he took it in, saying, 'I love its beauty.' Someone lost his crane, and he released it, saying, 'How can this soaring creature be used as a plaything for the eyes and ears?' Gentlemen praised his understanding. When he passed away, Dai Kui passed by his pagoda and sighed, 'The beautiful voice has not yet faded away, but the trees on the tomb have already flourished. The divine principle is continuous and will not dissipate with the breath.'
運俱盡也。
郄超。字嘉賓。少有曠世之度。談論義理精微。標誌慕佛加好行檀。大將軍桓溫闢為參軍。時王珣同府。珣為主薄。超美髯。珣身短小。府中語曰。髯參軍。短主簿。能令公喜。能令公怒。謝安．王坦之詣溫府。溫先令超臥帳中聽其論事。俄風動帳開。安笑曰。郄生可謂入幕之賓。超喜隱遁。聞拂衣者必為起屋具器用遺之。支道林每謂其造微之功足參正始。甚重之。又與汰法師厚善。嘗約先歿者凡幽冥報應當以相報。俄而汰卒。一夕見夢曰。向與君約報應之事。今皆不虛。愿君無忘修德以升濟神明。超繇是循道彌篤。因著五戒文。其略曰。不殺則長壽。不盜則常泰。不淫則清凈。不欺則人常敬信。不醉則神理明治。已行五戒。便修歲月齋戒。歲三齋者。正月五月九月。每月一至十五日。月六齋者。初八．十四．十五．二十三．二十九．三十。凡齋日不得嘗魚肉。不御妻妾。迎中而食。既中之後甘香美味一不得嘗。洗心念道歸命三寶。悔過自責行四等心。遠離房室不著六慾。不得鞭撻罵詈。乘牛駕馬帶持兵仗。婦人則兼去脂粉華鈿之飾。端心正意務存柔順。齋者普為先亡見在知識親屬並及一切眾生。當因此至誠㸦相感發已則免罪苦。是以忠孝之士務加勉勵。良以拯濟之功非在己故也。
隆興佛
【現代漢語翻譯】 現代漢語譯本：運數和聚合都已終盡。
郄超（字嘉賓），年少時就具有超凡的度量，談論義理精微透徹，崇尚佛法且喜好佈施。大將軍桓溫徵召他為參軍，當時王珣也在同一府署，擔任主簿。郄超以美髯著稱，而王珣身材矮小。府中的人戲言：『美髯參軍，矮個主簿，能讓桓公高興，也能讓桓公發怒。』謝安、王坦之拜訪桓溫府邸時，桓溫事先讓郄超臥在帳中，聽他們議論事情。不久，風吹動帳幔，露出了郄超。謝安笑著說：『郄生可謂是入幕之賓啊。』郄超喜歡隱居遁世，聽說有人隱居，必定為其建造房屋，備辦器物贈送給他。支道林常常說他探究精微的功力足以與正始之士相比，非常器重他。他又與汰法師交情深厚，曾經約定先去世的人，凡是在幽冥之中的報應，應當互相告知。不久，汰法師去世。一天晚上，郄超夢見汰法師對他說：『先前與您約定的報應之事，如今都真實不虛。希望您不要忘記修德，以昇華神明。』郄超因此遵循正道更加篤誠，於是撰寫了《五戒文》，其要略是：不殺生則長壽，不偷盜則常保泰，不邪淫則清凈，不欺騙則人常敬信，不醉酒則神智明達。已經奉行五戒，便修持歲月齋戒。歲三齋是指正月、五月、九月，每月初一至十五日。月六齋是指初八、十四、十五、二十三、二十九、三十。凡是齋日不得品嚐魚肉，不接近妻妾，中午迎著陽光進食，過了中午之後，甘甜香美的食物一概不得品嚐。洗滌心靈，唸誦佛道，歸命三寶，懺悔過錯，自我責備，行四等心（慈、悲、喜、舍），遠離房室，不著迷於六慾。不得鞭打罵詈，乘坐牛車馬車，攜帶兵器。婦女則還要去除脂粉華麗的裝飾，端正心思，務必保持柔順。齋戒之人普遍為已故的、現存的知識、親屬以及一切眾生祈福。應當因此至誠懇切地互相感應，這樣就可以免除罪苦。因此，忠孝之士務必更加勉勵，實在是由於拯救濟世的功德並非只在于自身啊。
隆興佛
【English Translation】 English version: Destiny and aggregation are both exhausted.
Xie Chao (courtesy name Jiabin), possessed extraordinary measure from a young age, discussed the principles of righteousness with profound subtlety, admired Buddhism and favored almsgiving. General Huan Wen recruited him as a military advisor. At that time, Wang Xun was also in the same office, serving as the chief clerk. Xie Chao was known for his beautiful beard, while Wang Xun was short in stature. People in the office jokingly said: 'The bearded advisor and the short chief clerk can make Duke Huan happy and can also make him angry.' When Xie An and Wang Tan visited Huan Wen's residence, Huan Wen had Xie Chao lie in a tent beforehand to listen to their discussions. Soon, the wind moved the tent, revealing Xie Chao. Xie An smiled and said, 'Xie Sheng can be said to be an intimate guest.' Xie Chao liked to live in seclusion, and upon hearing of someone living in seclusion, he would build a house for them and provide them with utensils as gifts. Zhi Daolin often said that his ability to explore the subtle was comparable to the scholars of the Zhengshi era, and he valued him very much. He was also very close to Dharma Master Tai, and they once agreed that whoever died first should inform the other of the retribution in the underworld. Soon after, Dharma Master Tai passed away. One night, Xie Chao dreamed that Dharma Master Tai said to him: 'The matter of retribution that I agreed with you before is now all true. I hope you will not forget to cultivate virtue in order to elevate your spirit.' Xie Chao therefore followed the righteous path even more sincerely, and then wrote the 'Five Precepts Text', the outline of which is: not killing leads to longevity, not stealing leads to constant peace, not engaging in sexual misconduct leads to purity, not lying leads to constant respect and trust, and not getting drunk leads to clear divine wisdom. Having already observed the five precepts, one should practice the monthly and yearly fasts. The three yearly fasts are in the first, fifth, and ninth months, from the first to the fifteenth day of each month. The six monthly fasts are on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days. On fast days, one must not taste fish or meat, not approach wives and concubines, eat facing the sun at noon, and after noon, one must not taste any sweet or delicious food. Purify the mind, recite the Buddha's teachings, take refuge in the Three Jewels, repent of faults, blame oneself, practice the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), stay away from rooms, and not be attached to the six desires. One must not whip or scold, ride in ox carts or horse carriages, or carry weapons. Women must also remove makeup and ornate decorations, correct their minds, and strive to be gentle and obedient. Those who fast universally pray for the deceased, living knowledge, relatives, and all sentient beings. One should therefore sincerely and earnestly interact with each other, so that one can be free from the suffering of sin. Therefore, loyal and filial people must work harder, because the merit of saving the world is not only in oneself.
Longxing Buddha
教編年通論卷第二 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第三
隆興府石室沙門 祖琇 撰
東晉
寧康元年。法師道安於襄陽檀溪寺建浮圖鑄銅像。能起自行至方山而止。光明燭天傾都瞻拜歡呼動山谷。秦主符堅送外國金飾倚像金縷結珠彌勒等。安每講。設以作證。一夕像光照室。視之頂有舍利焉。習鑿齒。襄陽高士。先以書通好。乃詣安。自稱曰四海習鑿齒。安曰彌天釋道安。相得歡甚。即以書抵謝東山。稱安蓋非常勝士。恨公不一見耳。孝武帝聞安名。詔曰。法師以道德照臨天人。使大法流行。為蒼生依賴。宜日食王公祿。所司以時資給。安固辭不受。未幾符堅攻陷襄陽。得安而喜。謂左右曰。吾以十萬師取襄陽。得一人半耳。左右問為誰。曰。安公一人。習鑿齒半人也。安入關。沙門萬數皆隨師姓而名。安曰。師莫如佛世尊也。應沙門宜以釋為氏。及增一阿含經至。乃云四河入海無復異名四。姓出家同稱釋氏。遂與經符合焉。世益重之。又藍田得古鼎。容二十有七斛。復有篆文。朝無識之者。有以問安。安曰。魯襄公所鑄也。繇是符堅來三館學士有所疑皆師于安。國人語曰學不師安義不禁難。時符氏東極滄海。西並龜茲。南包襄陽
【現代漢語翻譯】 現代漢語譯本 隆興佛教編年通論卷第三
隆興府石室沙門 祖琇 撰
東晉
寧康元年，法師道安（Daoan，人名）在襄陽檀溪寺建造浮圖（futu，佛塔），鑄造銅像。銅像能夠自己站立行走，一直走到方山才停止。光明照亮天空，整個都城的人都瞻仰膜拜，歡呼聲震動山谷。秦主符堅（Fujian，人名）送來外國用金子裝飾的倚像，以及用金線串聯珍珠製成的彌勒（Maitreya，未來佛）像等。道安每次講經，都將這些聖物陳設出來作為見證。一天晚上，佛像的光芒照亮整個房間，仔細一看，佛像的頭頂上有舍利（sarira，佛教聖物）。習鑿齒（Xi Zaochi，人名），襄陽的高士，先前通過書信與道安交好，於是親自拜訪道安，自稱說：『四海習鑿齒』。道安回答說：『彌天釋道安』。兩人相談甚歡。習鑿齒隨即寫信給謝安（Xie An，人名），稱讚道安是非常傑出的人才，遺憾謝安不能見他一面。孝武帝（Xiaowu Emperor，人名）聽聞道安的名聲，下詔說：『法師以道德照耀著天人和世人，使佛法廣為流傳，是百姓的依靠。應該每天享受王公的俸祿，有關部門按時供給。』道安堅決推辭不接受。不久，符堅攻陷襄陽，得到道安后非常高興，對左右的人說：『我用十萬大軍攻取襄陽，得到了一人半。』左右的人問是誰，符堅說：『道安一人，習鑿齒半人。』道安進入關中后，數萬沙門（shamen，出家人）都跟隨道安的姓氏而命名。道安說：『老師沒有比佛世尊（Buddha，佛教創始人）更偉大的了，出家人應該以釋為姓。』等到《增一阿含經》（Ekottara Agama Sutra，佛教經典）傳到后，經中說四條河流匯入大海后不再有不同的名稱，四個姓氏的人出家后都統一稱為釋氏。這與道安的觀點相符合。世人更加敬重他。此外，在藍田得到一個古鼎，容量為二十七斛，上面還有篆文。朝廷中沒有人認識這些文字，有人向道安請教。道安說：『這是魯襄公（Duke Xiang of Lu，人名）所鑄造的。』因此，符堅手下的三館學士如果有什麼疑問，都向道安請教。當時的人說：『學習不向道安請教，義理就難以理解。』當時符氏的勢力，東到滄海，西到龜茲（Kucha，古國名），南到襄陽。
【English Translation】 English version Chronicle Comprehensive Treatise of Buddhism in Longxing, Volume 3
Written by Zuxiu, a Shamen (monk) of the Stone Chamber in Longxing Prefecture
Eastern Jin Dynasty
In the first year of Ningkang, Dharma Master Daoan (Daoan, a person's name) built a futu (futu, pagoda) and cast bronze statues at Tanxi Temple in Xiangyang. The statue could stand and walk on its own, stopping only at Fangshan Mountain. The light illuminated the sky, and the entire capital prostrated in worship, with cheers shaking the valleys. Fujian (Fujian, a person's name), the ruler of Qin, sent a leaning statue decorated with foreign gold, and a Maitreya (Maitreya, the future Buddha) statue made of gold thread and pearls. Daoan displayed these sacred objects as evidence each time he lectured. One night, the light of the statue illuminated the entire room, and upon closer inspection, there were sarira (sarira, Buddhist relics) on the top of the statue's head. Xi Zaochi (Xi Zaochi, a person's name), a noble scholar from Xiangyang, had previously corresponded with Daoan and then visited him in person, introducing himself as 'Xi Zaochi from all over the world.' Daoan replied, 'Shidaoan who fills the sky'. The two got along very happily. Xi Zaochi then wrote a letter to Xie An (Xie An, a person's name), praising Daoan as an extraordinary talent and regretting that Xie An could not meet him. Emperor Xiaowu (Xiaowu Emperor, a person's name) heard of Daoan's reputation and issued an edict saying, 'The Dharma Master illuminates gods and humans with morality, spreading the Dharma widely and is a reliance for the people. He should enjoy the salary of a prince every day, and the relevant departments should provide it on time.' Daoan firmly declined to accept. Soon after, Fujian captured Xiangyang and was very happy to have Daoan, saying to his attendants, 'I conquered Xiangyang with an army of 100,000, and got one and a half people.' The attendants asked who it was, and Fujian said, 'Daoan is one person, and Xi Zaochi is half a person.' After Daoan entered Guanzhong, tens of thousands of shamen (shamen, monks) were named after Daoan's surname. Daoan said, 'No teacher is greater than the Buddha (Buddha, the founder of Buddhism), and monks should be named Shi.' When the Ekottara Agama Sutra (Ekottara Agama Sutra, Buddhist scriptures) arrived, it said that the four rivers flow into the sea and no longer have different names, and people from the four surnames are uniformly called the Shi clan after becoming monks. This coincided with Daoan's view. People respected him even more. In addition, an ancient cauldron was found in Lantian with a capacity of twenty-seven hu, with seal characters on it. No one in the court recognized these characters, and someone asked Daoan for advice. Daoan said, 'This was cast by Duke Xiang of Lu (Duke Xiang of Lu, a person's name).' Therefore, if the scholars of the three halls under Fujian had any doubts, they would ask Daoan for advice. At that time, the power of the Fu clan extended east to the Canghai Sea, west to Kucha (Kucha, an ancient country), and south to Xiangyang.
。北盡沙漠。唯建康未服。堅雅意欲取而有之。群臣諫不從。太尉符融者叩頭請安為蒼生一言。安諾。及堅出東苑。命安升輦同載。僕射權翼進曰。臣聞天子法駕。侍中陪乘。道安毀形寧可參廁。堅怒曰。安公道德可尊。朕以天下易。輿輦之榮未稱其德。即詔翼扶安登輦。於是翼跪而掖之。堅顧謂安曰。朕將與公南遊吳越。整六師以巡狩。登會稽以觀滄海。不亦樂乎。對曰。陛下應天御世富有八州。居中而制四海。宜棲神無為。與堯舜比隆。今欲以百萬之師求厥田下下之土。東南地區勢卑氣厲。昔舜禹游而不返。始皇適而不歸。以貧道觀之。未見其可乎。陽公懿戚石越重臣皆憂國至深。其論可聽。堅曰。非區域不廣也。朕欲簡天心。明大運所在耳。順時巡狩且有格言。儻如高論則帝王無省方之文乎。安曰。必欲往。宜駐蹕洛陽。枕戈畜銳傳檄江南。如其不服伐之未晚。堅不納。太元七年堅自將步騎百萬次壽春。為晉徐州刺史謝玄所敗。單騎遁還。安每疏經義必求聖證。一日感厖眉尊者降。安出所制似之。尊者欽嘆以為盡契佛心。仍許以密助弘通。安識其為賓頭盧也。因設日供祀之。今供賓頭自安而始。門弟子通其業者數十人。知名於世有法遇者。傳教長沙。門徒數百。有私飲者。遇縱而不舉。安廉知之。即封荊以寄。
【現代漢語翻譯】 現代漢語譯本：北方已到達沙漠地區，只有建康（今南京）尚未臣服。苻堅（指前秦皇帝）執意要攻取它。大臣們勸諫，他不聽從。太尉苻融跪地請求，爲了天下百姓說一句。謝安答應了。等到苻堅出行東苑，命令謝安一同乘車。僕射權翼進言說：『臣聽說天子的法駕，由侍中陪同乘車。謝安已經剃髮出家，怎麼可以參與其中？』苻堅生氣地說：『安公的道德值得尊敬，朕願意用天下與他交換，車輦的榮耀還不足以稱頌他的德行。』隨即詔令權翼扶謝安上車。於是權翼跪著扶他上去。苻堅回頭對謝安說：『朕將與您一同南遊吳越，整頓軍隊進行巡狩，登上會稽山觀看滄海，不也很快樂嗎？』謝安回答說：『陛下應天命治理天下，擁有八個州，居於中央而控制四海，應該修養身心，傚法堯舜。現在想要用百萬大軍去攻取那貧瘠低下的土地，東南地區地勢低窪，氣候惡劣。過去舜和禹南遊而沒有返回，秦始皇巡視而沒有歸來。以貧道看來，沒有看到有什麼可以的。陽公、懿戚、石越這些重臣都憂國憂民，他們的意見可以聽取。』苻堅說：『不是因為區域不夠廣闊，朕想要了解天意，明白大運在哪裡罷了。順應時勢進行巡狩，而且有格言。如果按照您的說法，那麼帝王就沒有巡視四方的典故了嗎？』謝安說：『如果一定要去，應該駐紮在洛陽，枕著武器，積蓄力量，向江南發佈檄文，如果他們不服從，攻打他們也不晚。』苻堅不採納。太元七年，苻堅親自率領步兵騎兵百萬駐紮在壽春，被晉朝徐州刺史謝玄打敗，獨自騎馬逃走。謝安每次疏解經義，必定尋求聖人的驗證。有一天，感應到厖眉尊者降臨。謝安拿出自己所作的經義，尊者讚歎，認為完全符合佛心。並且答應暗中幫助弘揚佛法。謝安認出他是賓頭盧尊者。於是設定每日供養祭祀他。現在供養賓頭盧的習俗，就是從謝安開始的。門下弟子通曉他學業的有數十人。其中聞名於世的有法遇，在長沙傳教，門徒數百人。有人私自飲酒，法遇看到了也不制止。謝安暗中知道這件事，就封了一罈荊州產的酒寄給他。 English version: The north had reached the desert, with only Jiankang (present-day Nanjing) yet to submit. Fu Jian (referring to the Former Qin emperor) was determined to conquer it. His ministers advised against it, but he refused to listen. Grand Commandant Fu Rong knelt and pleaded, speaking on behalf of the people. Xie An agreed. When Fu Jian went to the Eastern Garden, he ordered Xie An to ride in the same carriage. Minister Quan Yi stepped forward and said, 'I have heard that the emperor's carriage is accompanied by a court attendant. Xie An has already shaved his head and become a monk, how can he participate in this?' Fu Jian angrily said, 'Master An's virtue is worthy of respect. I would exchange the empire for him, and the honor of the carriage is not enough to praise his virtue.' He then ordered Quan Yi to help Xie An into the carriage. So Quan Yi knelt and helped him up. Fu Jian turned to Xie An and said, 'I will travel south with you to Wu and Yue, reorganize the army for inspection, climb Mount Kuaiji to view the sea, wouldn't that be delightful?' Xie An replied, 'Your Majesty rules the world by the mandate of Heaven, possessing eight provinces, residing in the center and controlling the four seas. You should cultivate yourself and emulate Yao and Shun. Now you want to use a million soldiers to conquer that barren and inferior land. The southeast region is low-lying and has a harsh climate. In the past, Shun and Yu traveled south and did not return, and Qin Shi Huang inspected and did not come back. In my humble opinion, I don't see anything good in it. Yang Gong, Yi Qi, and Shi Yue, these important ministers, are deeply concerned about the country and the people, and their opinions should be listened to.' Fu Jian said, 'It's not because the area is not vast enough, I want to understand the will of Heaven and understand where the great fortune lies. Inspecting in accordance with the times, and there are maxims. If according to your statement, then the emperors do not have the allusions of inspecting the four directions?' Xie An said, 'If you must go, you should station in Luoyang, sleep on weapons, accumulate strength, and issue a proclamation to Jiangnan. If they do not obey, it is not too late to attack them.' Fu Jian did not accept. In the seventh year of Taiyuan, Fu Jian personally led a million infantry and cavalry to station in Shouchun, and was defeated by Xie Xuan, the governor of Xu Province of the Jin Dynasty, and fled alone on horseback. Whenever Xie An explained the scriptures, he would seek the verification of the saints. One day, he sensed the arrival of Venerable Pangmei. Xie An took out the scriptures he had written, and the Venerable praised them, believing that they completely conformed to the Buddha's heart. And promised to secretly help promote Buddhism. Xie An recognized him as Venerable Pindola. So he set up daily offerings to worship him. Now the custom of offering to Pindola started from Xie An. There were dozens of disciples who understood his studies. Among them, Fa Yu was famous in the world, preaching in Changsha, with hundreds of disciples. Someone secretly drank alcohol, and Fa Yu saw it but did not stop it. Xie An secretly knew about this, so he sealed a jar of Jingzhou wine and sent it to him.
【English Translation】 English version: The north had reached the desert, with only Jiankang (present-day Nanjing) yet to submit. Fu Jian (referring to the Former Qin emperor) was determined to conquer it. His ministers advised against it, but he refused to listen. Grand Commandant Fu Rong knelt and pleaded, speaking on behalf of the people. Xie An agreed. When Fu Jian went to the Eastern Garden, he ordered Xie An to ride in the same carriage. Minister Quan Yi stepped forward and said, 'I have heard that the emperor's carriage is accompanied by a court attendant. Xie An has already shaved his head and become a monk, how can he participate in this?' Fu Jian angrily said, 'Master An's virtue is worthy of respect. I would exchange the empire for him, and the honor of the carriage is not enough to praise his virtue.' He then ordered Quan Yi to help Xie An into the carriage. So Quan Yi knelt and helped him up. Fu Jian turned to Xie An and said, 'I will travel south with you to Wu and Yue, reorganize the army for inspection, climb Mount Kuaiji to view the sea, wouldn't that be delightful?' Xie An replied, 'Your Majesty rules the world by the mandate of Heaven, possessing eight provinces, residing in the center and controlling the four seas. You should cultivate yourself and emulate Yao and Shun. Now you want to use a million soldiers to conquer that barren and inferior land. The southeast region is low-lying and has a harsh climate. In the past, Shun and Yu traveled south and did not return, and Qin Shi Huang inspected and did not come back. In my humble opinion, I don't see anything good in it. Yang Gong, Yi Qi, and Shi Yue, these important ministers, are deeply concerned about the country and the people, and their opinions should be listened to.' Fu Jian said, 'It's not because the area is not vast enough, I want to understand the will of Heaven and understand where the great fortune lies. Inspecting in accordance with the times, and there are maxims. If according to your statement, then the emperors do not have the allusions of inspecting the four directions?' Xie An said, 'If you must go, you should station in Luoyang, sleep on weapons, accumulate strength, and issue a proclamation to Jiangnan. If they do not obey, it is not too late to attack them.' Fu Jian did not accept. In the seventh year of Taiyuan, Fu Jian personally led a million infantry and cavalry to station in Shouchun, and was defeated by Xie Xuan, the governor of Xu Province of the Jin Dynasty, and fled alone on horseback. Whenever Xie An explained the scriptures, he would seek the verification of the saints. One day, he sensed the arrival of Venerable Pangmei. Xie An took out the scriptures he had written, and the Venerable praised them, believing that they completely conformed to the Buddha's heart. And promised to secretly help promote Buddhism. Xie An recognized him as Venerable Pindola. So he set up daily offerings to worship him. Now the custom of offering to Pindola started from Xie An. There were dozens of disciples who understood his studies. Among them, Fa Yu was famous in the world, preaching in Changsha, with hundreds of disciples. Someone secretly drank alcohol, and Fa Yu saw it but did not stop it. Xie An secretly knew about this, so he sealed a jar of Jingzhou wine and sent it to him.
遇抱荊而泣曰。董眾無狀而遠遺師憂。於是俯伏躬受其譴。太元十四年正月晦日。安命其徒具浴。忽見異僧出入隙中。安以生處問之。僧指西北。即云開見樓閣如幻出。曰彼兜率天也。是夕有數百小兒皆就浴而去。識者以為應真之侶也。二月八日跏趺而逝。安貌侻(他活切。博雅曰可也。二曰輕也)而姿黑。博學善詞章。諺曰漆道人驚四鄰。左臂有肉方寸許。隆起如印。時號印手菩薩。著僧尼軌範及法門清式二十四條。世遵行之。
論曰。法源濫觴之初由佛圖澄而得安。由安而得遠公。是三大士化儀軌則或無以異。至於出處操尚若相戾者何哉。大抵晉室渡江自明帝之後。當代時君雖無可稱者。然而朝廷紀綱法度未始或虧。當是之際故遠公得以遂其高。天子臨潯陽而詔不出山。若澄安二公失身偏霸之朝。萬一不區區俯仰曲徇其情。彼季龍．符堅其肯容之高臥山林而不為之屈耶。此古所謂易地皆然。三大士有之矣。孟軻氏稱伯夷．伊尹．柳下惠皆曰聖人者。良以其道通方而善趨時也。世謂澄安之操不逮遠公。吾弗信矣。
孫綽。字興公。父楚。有重望。綽博學美文辭。與高陽許詢俱有高尚之志。初隱稽山放情山水。作遂初賦以見志。支道林問綽曰君何如許。答曰。高情遠志。弟子早已伏膺。然一詠一吟許將北
【現代漢語翻譯】 現代漢語譯本： 他遇到抱荊請罪的人，哭著說：『董眾行為不端，讓老師您擔憂了。』於是俯身跪拜，接受責罰。太元十四年（公元389年）正月最後一天，安命令他的弟子準備沐浴。忽然看見奇異的僧人出入于縫隙之中。安詢問他們從哪裡來，僧人指向西北方，隨即云開霧散，看見樓閣，如同幻化出來一般，說：『那是兜率天（Tushita Heaven，彌勒菩薩居住的凈土）。』當晚有數百個小孩都去沐浴后離去。有見識的人認為他們是應真（Arhat，阿羅漢）的同伴。二月初八，安結跏趺坐而逝。安的相貌粗獷（侻，音tuō，博雅解釋為『可』，也有『輕』的意思），膚色黝黑，博學善於辭章。諺語說『漆道人驚四鄰』。左臂有一塊約一寸見方的肉，隆起如印章，當時號稱『印手菩薩』。著有《僧尼軌範》及《法門清式》二十四條，世人遵行。
論曰：法源的開端，由佛圖澄（Fotucheng，一位來自西域的僧人）而有安（指釋道安），由安而有遠公（指慧遠）。這三位大德的教化儀軌或許沒有太大差異。至於出仕或隱居的操守，如果有所不同，那是什麼原因呢？大概晉室南渡之後，自明帝之後，當代的君主雖然沒有什麼值得稱道的，然而朝廷的紀綱法度並沒有缺失。在這個時候，所以遠公能夠實現他的高尚志向，天子在潯陽（潯陽，地名）下詔，而他不出山。如果澄、安二公身處偏霸的朝代，萬一不委曲求全，順應他們的心意，那些季龍（指石季龍，即後趙的石虎）、符堅（指前秦的苻堅）難道會容忍他們高臥山林而不屈服嗎？這就是古人所說的『易地皆然』。這三位大德都遇到了這種情況。孟軻（即孟子）稱伯夷、伊尹、柳下惠都說是聖人，是因為他們的道能夠適應各種情況，並且善於把握時機。世人說澄、安的操守不如遠公，我不相信。
孫綽（Sun Chuo），字興公，他的父親孫楚（Sun Chu）很有名望。孫綽博學，文辭優美，與高陽許詢（Xu Xun）都有高尚的志向。起初隱居在稽山（Ji Mountain），放情于山水之間，作《遂初賦》來表達志向。支道林（Zhi Daolin，一位僧人）問孫綽說：『你和許詢相比如何？』孫綽回答說：『高尚的情操和遠大的志向，我早已心悅誠服。然而一吟一詠，許詢將要向北面稱臣了。』
【English Translation】 English version: He met Bao Jing, who was kneeling with brambles to apologize, and wept, saying, 'Dong Zhong's misconduct has caused you, teacher, to worry.' Thereupon, he prostrated himself and accepted the blame. On the last day of the first month of the fourteenth year of the Taiyuan era (389 AD), An ordered his disciples to prepare for bathing. Suddenly, he saw strange monks entering and exiting through the cracks. An asked them where they came from. The monks pointed to the northwest, and then the clouds cleared, revealing pavilions as if conjured up, saying, 'That is Tushita Heaven (Tushita Heaven, the pure land where Maitreya Bodhisattva resides).' That night, hundreds of children went to bathe and then departed. Those with knowledge believed them to be companions of Arhats (Arhat, enlightened beings). On the eighth day of the second month, An passed away in the lotus position. An's appearance was rugged (侻, pronounced tuō, 博雅 explains it as 'acceptable,' and also has the meaning of 'light'), and his complexion was dark. He was learned and skilled in writing. The proverb says, 'The lacquer-daubed Taoist frightens the neighbors.' He had a piece of flesh about an inch square on his left arm, raised like a seal, and was known at the time as the 'Seal-Hand Bodhisattva.' He authored 'Monastic Rules and Regulations' and twenty-four articles of 'Pure Rules of the Dharma Gate,' which the world followed.
Discussion: The origin of the Dharma source began with Fotucheng (Fotucheng, a monk from the Western Regions), then An (referring to Shi Dao'an), and from An to Yuan Gong (referring to Huiyuan). The teaching practices of these three great virtuous ones may not have been very different. As for the integrity of serving or remaining in seclusion, if there are differences, what is the reason? Generally, after the Jin Dynasty crossed the river, since Emperor Ming, although the contemporary rulers were not worthy of praise, the laws and regulations of the court were not lacking. At this time, Yuan Gong was able to realize his lofty aspirations, and the emperor issued an edict in Xunyang (Xunyang, a place name), but he did not leave the mountain. If the two masters Cheng and An were in the dynasty of the hegemonic powers, if they did not compromise and comply with their wishes, would those Ji Long (referring to Shi Jilong, i.e., Shi Hu of the Later Zhao) and Fu Jian (referring to Fu Jian of the Former Qin) tolerate them sleeping in the mountains without submitting? This is what the ancients called 'It's all the same in different places.' These three great virtuous ones encountered this situation. Mencius (i.e., Meng Ke) called Boyi, Yi Yin, and Liu Xiahui all sages because their Dao could adapt to various situations and were good at seizing opportunities. The world says that the integrity of Cheng and An is not as good as Yuan Gong, I do not believe it.
Sun Chuo (Sun Chuo), courtesy name Xinggong, his father Sun Chu (Sun Chu) was very famous. Sun Chuo was learned and had beautiful writing, and he and Xu Xun (Xu Xun) of Gaoyang both had lofty aspirations. At first, he lived in seclusion on Ji Mountain (Ji Mountain), indulging in the scenery, and wrote 'Fu on Expressing My Initial Aspirations' to express his aspirations. Zhi Daolin (Zhi Daolin, a monk) asked Sun Chuo, 'How do you compare to Xu Xun?' Sun Chuo replied, 'I have long admired his noble sentiments and lofty aspirations. However, in poetry and song, Xu Xun will be facing north and submitting.'
面。嘗作天臺賦示友人范榮期曰。卿試以擲地當作金聲。榮期曰恐此金聲非中宮商。然每至佳句輒云應是我輩語。于吾道多有論撰。具見弘明等集。年五十八卒。史臣稱綽有匪躬之節。不徒文雅而已。
許詢。字玄度。高陽人。魏中領軍允曾孫也。澡心學佛。甚為江左諸公卿仰慕。簡文帝高其風。每月白風恬思清言妙理必造焉。至其亹亹。簡文不覺前席達旦忘倦。帝謂親友曰。玄度才情故未易有。劉真長為時譚宗而與結清言友。每謂人曰。吾不見玄度。幾為輕薄令尹。又嘗曰。清風明月何嘗不思。玄度初隱永興山。而四方諸侯饋送絡繹。有謂曰箕山似不爾。許曰筐筥苞苴故輕於天下之寶。許健而便登陟。時謂其非徒有勝情亦有濟勝具。每謂自司馬相如．王褒．楊雄諸賢。世尚賦頌體。則詩騷傍綜百家之言。及建安而詩章大盛。逮西朝之末。潘陸之徒雖時有質文。而宗歸不異也。正始中王何好老莊玄理之譚。世遂貴焉。過江佛理尤盛。郭璞五言始會道家之意。言而韻之。余及興公又加六世之辭。而詩騷之體盡矣(出閣本世說)。
大元九年。法師慧遠以秦亂來師于晉。遠出雁門賈氏。少為儒生。博極群書。尤䆳周易莊老。嘗與弟慧持造安法師席下。聞出世間法而悅之。嘆曰。九流特秕糠耳。遂出家。安門徒
【現代漢語翻譯】 現代漢語譯本： 面。他曾經作《天臺賦》給朋友范榮期看，說：『你試著把它當成擲地作金聲。』榮期說：『恐怕這金聲不是中宮商調。』然而每到佳句，就說『這應該是我們這些人說的話。』他對佛道有很多論述和撰寫，都可以在《弘明集》等書中看到。五十八歲去世。史官評論他有不顧自身安危的節操，不僅僅是文采風流而已。 許詢（Xǔ Xún），字玄度（Xuán Dù），高陽（Gāoyáng）人，是魏中領軍允（Yǔn）的曾孫。他洗滌心靈學習佛法，深受江左（Jiāngzuǒ）一帶的公卿們仰慕。簡文帝（Jiǎnwén Dì）很看重他的風度，每個月在風和日麗、心境平和的時候，必定去拜訪他，聽他講述精妙的道理。他講得孜孜不倦，簡文帝也聽得入迷，常常忘記時間直到天亮也不覺得疲倦。簡文帝對親友說：『玄度的才情確實不容易有。』劉真長（Liú Zhēncháng）是當時清談的領袖，與許詢結為清談之友，常常對人說：『我如果不見到玄度，幾乎要成為一個輕浮的縣令了。』又曾經說：『清風明月，我何嘗不思念玄度。』許詢最初隱居在永興山（Yǒngxīng Shān），四方諸侯饋贈的禮物絡繹不絕。有人說：『這似乎不像箕山（Jī Shān）的隱士那樣清貧。』許詢說：『用筐子和草蓆包裹的禮物，本來就比天下的寶物輕。』許詢身體強健，擅長登山。當時的人認為他不僅有欣賞美景的情趣，也有克服困難的條件。他常常說，自從司馬相如（Sīmǎ Xiāngrú）、王褒（Wáng Bāo）、楊雄（Yáng Xióng）等賢人以來，世人崇尚賦頌的文體，那麼詩騷就兼收幷蓄了百家的言論。到了建安（Jiàn'ān）時期，詩歌創作大大興盛。到了西晉末年，潘岳（Pān Yuè）、陸機（Lù Jī）等人雖然有時也有質樸的文風，但總的趨勢沒有改變。正始（Zhèngshǐ）年間，王弼（Wáng Bì）、何晏（Hé Yàn）喜歡老莊玄理的談論，世人因此而看重它。到了江左，佛理更加興盛。郭璞（Guō Pú）的五言詩開始融合道家的意境，用韻文來表達。我與釋慧遠（Shì Huìyuǎn）又加入了六朝的辭藻，這樣詩騷的文體就完備了（出自閣本《世說新語》）。 大元（Dà Yuán）九年，法師慧遠（Huìyuǎn）（meaning Wisdom Far-reaching）因為秦地的戰亂而來晉地拜安法師（Ān Fǎshī）為師。慧遠是雁門（Yànmén）賈氏（Jiǎshì）人，年輕時是儒生，博覽群書，尤其精通《周易》（Zhōu Yì）和莊子老子的學說。曾經與弟弟慧持（Huìchí）到安法師的座下，聽聞出世間的佛法而感到喜悅，感嘆說：『儒家的九流學說只不過是粗糠罷了。』於是出家。安法師的門徒
【English Translation】 English version: Mian. He once showed his 'Tian Tai Rhapsody' to his friend Fan Rongqi, saying, 'Try to treat it as if it were a golden sound when dropped on the ground.' Rongqi said, 'I'm afraid this golden sound is not in the central palace scale.' However, whenever he reached a fine line, he would say, 'This should be the kind of words we people say.' He had many discussions and writings on the Buddhist path, which can be found in collections such as the 'Hongming Ji.' He died at the age of fifty-eight. The historian commented that he had a sense of integrity that disregarded his own safety, and was not merely elegant in writing. Xu Xun (Xǔ Xún), styled Xuandu (Xuán Dù), was a native of Gaoyang (Gāoyáng), and the great-grandson of Yin (Yǔn), the Central Army Commander of the Wei dynasty. He purified his mind to study Buddhism and was greatly admired by the nobles and ministers of Jiangzuo (Jiāngzuǒ). Emperor Jianwen (Jiǎnwén Dì) valued his demeanor highly, and every month, when the wind was gentle and the mind was peaceful, he would definitely visit him to listen to his profound teachings. He spoke tirelessly, and Emperor Jianwen listened with fascination, often forgetting the time until dawn without feeling tired. Emperor Jianwen said to his relatives and friends, 'Xuandu's talent is indeed not easy to come by.' Liu Zhenchang (Liú Zhēncháng), the leader of pure conversation at the time, became a friend of Xu Xun in pure conversation, and often said to people, 'If I had not met Xuandu, I would have almost become a frivolous magistrate.' He also once said, 'How could I not miss Xuandu when there is a clear breeze and a bright moon?' Xu Xun initially lived in seclusion on Yongxing Mountain (Yǒngxīng Shān), and the gifts sent by the lords from all directions came in an endless stream. Someone said, 'This does not seem like the poverty of the hermits of Mount Ji (Jī Shān).' Xu Xun said, 'Gifts wrapped in baskets and straw mats are inherently lighter than the treasures of the world.' Xu Xun was strong and good at climbing mountains. People at the time thought that he not only had the sentiment to appreciate the scenery but also had the means to overcome difficulties. He often said that since the time of Sima Xiangru (Sīmǎ Xiāngrú), Wang Bao (Wáng Bāo), Yang Xiong (Yáng Xióng), and other worthies, the world has admired the style of rhapsodies and eulogies, so poetry has absorbed the words of various schools of thought. By the Jian'an (Jiàn'ān) period, poetic creation greatly flourished. By the end of the Western Jin dynasty, although Pan Yue (Pān Yuè), Lu Ji (Lù Jī), and others sometimes had a simple style, the overall trend did not change. During the Zhengshi (Zhèngshǐ) period, Wang Bi (Wáng Bì) and He Yan (Hé Yàn) liked to discuss the mysteries of Laozi and Zhuangzi, and the world therefore valued it. In Jiangzuo, Buddhist principles became even more prevalent. Guo Pu's (Guō Pú) five-character poems began to incorporate the artistic conception of Taoism, expressing it in rhyme. I and Huiyuan (Huìyuǎn) also added the rhetoric of the Six Dynasties, so the style of poetry was complete (from the Ge edition of 'A New Account of the Tales of the World'). In the ninth year of Dayuan (Dà Yuán), the Dharma Master Huiyuan (Huìyuǎn) came to Jin to study with Dharma Master An (Ān Fǎshī) because of the Qin turmoil. Huiyuan was a member of the Jia family (Jiǎshì) of Yanmen (Yànmén). He was a Confucian scholar in his youth, widely read in books, and especially proficient in the 'Book of Changes' (Zhōu Yì) and the doctrines of Zhuangzi and Laozi. He once went to Dharma Master An's seat with his younger brother Huichi (Huìchí), heard the transcendental Dharma and was delighted, exclaiming, 'The nine schools of Confucianism are just chaff.' So he became a monk. The disciples of Dharma Master An
數千。遠居第一座。及關中擾亂。安散其徒。皆諄諄規誨而遣之。遠別獨不與一言。遠怪問。安曰若汝吾何言哉。遂自荊州將之羅浮。抵潯陽見匡山愛之。廬于山陰。太守桓伊為創精舍。一昔風雷㧞樹鼓沙石。蕩平其基致木于上。時以為神運焉。初太尉陶侃鎮廣州。有漁于海得文殊像送塞溪寺。寺嘗經火而像屋無恙。其後侃鎮武昌使人迎之。十輩不能舉。既而叢力致之舟。舟輒沒。遂失其像。時謠曰。侃唯劍雄。像以神標。可以誠致。難以力招。及遠創寺心祈之。於是像冷然自至。時晉室微。而天下奇才多隱居不仕。若彭城劉遺民．豫章雷次宗．雁門周續之．新蔡畢穎之．南陽宗炳．張士民．季碩等從遠遊。並沙門千餘人結白蓮社。于無量壽像前建齋立誓期生凈土。及聞羅什法師入關。遠望風敘敬遣書通好。詞曰。去歲得姚右軍書。具承德聞。仁者曩日殊域越自外境。於時音譯未交。聞風而悅。頃承懷寶來游則一日九馳。徒情欣雅味而無由造盡寓。目望途增其勞佇。夫旃檀移植則異物同薰。摩尼吐曜則眾珍自積。且滿愿不專美於絕代。龍樹豈獨善於前蹤。今往比量衣裁。愿登高座爲著之。什答曰。既未言面。又文詞殊隔。導心之路不通。得意之緣圮絕。傳譯來貺粗述德風。比何如必備聞一途可以蔽百。經言末後東方當
【現代漢語翻譯】 數千僧人。慧遠（Huiyuan）最初居住在第一座寺廟。後來關中地區發生動亂，慧遠遣散了他的弟子，都諄諄教誨后才讓他們離開。唯獨與慧遠告別時，安法師一句話也沒說。慧遠感到奇怪便詢問原因。安法師說：『像你這樣的人，我還有什麼可說的呢？』於是慧遠從荊州前往羅浮山，路過潯陽時見到匡山，非常喜愛那裡，便在山陰居住下來。太守桓伊為他建造了精舍。一夜之間，狂風雷電拔起樹木，捲起沙石，將地基夷為平地，並將木材運到上面。當時人們認為是神力所為。當初，太尉陶侃鎮守廣州時，有漁民在海中捕到一尊文殊菩薩像，送到塞溪寺。寺廟曾經發生火災，但佛像的房屋卻安然無恙。後來，陶侃鎮守武昌，派人去迎請佛像，十個人都無法舉起。之後，眾人合力將佛像抬到船上，船卻沉沒了，於是失去了佛像。當時有歌謠說：『陶侃只有劍的威猛，佛像以神力著稱。可以用誠心請到，難以用蠻力招來。』等到慧遠建立寺廟時，心中祈禱，於是佛像自己冷然到來。當時晉朝衰微，而天下的奇才大多隱居不願做官。像彭城的劉遺民（Liu Yimin）、豫章的雷次宗（Lei Cizong）、雁門的周續之（Zhou Xuzhi）、新蔡的畢穎之（Bi Yingzhi）、南陽的宗炳（Zong Bing）、張士民（Zhang Shimin）、季碩（Ji Shuo）等人都跟隨慧遠遊學，並有沙門一千餘人結成白蓮社，在無量壽佛像前建立齋戒，立下誓願往生凈土。等到聽說鳩摩羅什（Kumarajiva）法師進入關中，慧遠遙望風向表達敬意，並寫信通好。信中說：『去年得到姚右軍的書信，詳細地瞭解了您的德行。仁者您過去從遙遠的異域而來，那時音譯尚未交流，但已聞風而悅。近來聽說您懷著寶藏前來遊歷，我真想一天跑九趟去拜見您。只是心中欣慕高雅的趣味卻無法親自前往，只能寄託目光遙望道路，徒增勞累。旃檀移植后，不同的事物也會被薰染。摩尼寶珠吐露光芒，各種珍寶自然聚集。滿愿不應只在絕代中獨美，龍樹豈能獨自擅長於前人的足跡。現在想比量衣裁，希望您能登上高座為我穿上。』鳩摩羅什回答說：『既然沒有見過面，而且文字表達也存在隔閡，引導心靈的道路不通暢，領會意旨的因緣斷絕。翻譯傳來的禮物，粗略地敘述了您的德風。相比之下，有什麼比得上必須聽到一條道路可以遮蔽百條道路呢？經書上說，末法時代東方應當』
【English Translation】 Thousands of monks. Huiyuan initially resided in the first temple. Later, when the Guanzhong region was in turmoil, Huiyuan dispersed his disciples, giving them earnest instructions before they left. Only when bidding farewell to Huiyuan, Master An did not say a word. Huiyuan felt strange and asked the reason. Master An said, 'For someone like you, what else is there for me to say?' Thereupon, Huiyuan went from Jingzhou to Mount Luofu, and when passing through Xunyang, he saw Mount Kuang and loved it very much, so he resided in Shanyin. The governor Huan Yi built a hermitage for him. One night, a violent storm uprooted trees and swept up sand and stones, leveling the foundation and transporting wood to the top. At that time, people thought it was a divine act. Initially, when Grand Commandant Tao Kan was stationed in Guangzhou, a fisherman caught a Manjusri (Wenshu) statue in the sea and sent it to Sexi Temple. The temple had once been destroyed by fire, but the statue's building remained unscathed. Later, when Tao Kan was stationed in Wuchang, he sent people to welcome the statue, but ten people could not lift it. Afterwards, the crowd worked together to lift the statue onto a boat, but the boat sank, and the statue was lost. At that time, there was a ballad that said: 'Tao Kan only has the might of the sword, the statue is known for its divine power. It can be invited with sincerity, but it is difficult to summon with brute force.' When Huiyuan built the temple, he prayed in his heart, and the statue arrived on its own. At that time, the Jin Dynasty was declining, and most of the extraordinary talents in the world lived in seclusion and were unwilling to serve as officials. People like Liu Yimin of Pengcheng, Lei Cizong of Yuzhang, Zhou Xuzhi of Yanmen, Bi Yingzhi of Xincai, Zong Bing of Nanyang, Zhang Shimin, and Ji Shuo all followed Huiyuan in his studies, and more than a thousand monks formed the White Lotus Society, establishing a fast before the Amitabha (Wuliangshou) statue and vowing to be reborn in the Pure Land. When they heard that the Dharma Master Kumarajiva (Jiumoluoshi) had entered Guanzhong, Huiyuan expressed his respect from afar and sent a letter to establish friendly relations. The letter said: 'Last year, I received a letter from Yao Youjun, which detailed your virtues. The benevolent one, you came from a distant foreign land in the past. At that time, transliteration had not yet been exchanged, but I was already delighted to hear of you. Recently, I heard that you have come to travel with treasures, and I really want to run nine times a day to visit you. It's just that my heart admires the elegant taste but I can't go there in person, I can only entrust my eyes to look at the road from afar, which only increases my fatigue. When sandalwood is transplanted, different things will be薰染. When the Mani jewel emits light, all kinds of treasures will naturally gather. The fulfillment of wishes should not only be beautiful in the unique era, how can Nagarjuna (Longshu) alone be good at the footsteps of the predecessors. Now I want to compare the tailoring of clothes, I hope you can ascend to the high seat and put it on for me.' Kumarajiva replied: 'Since we have not met, and there are also gaps in the expression of words, the path to guide the mind is not smooth, and the cause of understanding the meaning is cut off. The translated gift roughly describes your virtuous style. Compared to this, what can compare to having to hear that one path can cover a hundred paths? The scriptures say that in the Dharma Ending Age, the East should'
有護法菩薩。勖哉仁者善弘其事。夫財有五備福戒博聞辨才深智。兼之者道隆。未具者凝滯。仁者備之矣。所以寄言通好。因譯傳心豈其能盡。粗酬來意耳。損所致比量衣裁欲令登法座時著。當如來意。但人不稱物以為愧耳。今往常所用鍮石雙口澡罐可以備法物數也。並遺偈一章曰。既已舍染樂。心得善攝否。若得不馳散。深入實相否。畢竟空相中。其心無所樂。若悅禪智慧。是法性無照。虛誑等無實。亦非停心處。仁者所得法。幸愿示其要。遠復答以偈曰。本端竟何從。起滅有無際。一微涉動境。成此頹山勢。惑想更相乘。觸理自生滯。因緣雖無主。開涂非一世。時無悟宗匠。誰將握玄契。來問尚悠悠。相與期暮歲。初中國未有涅槃常住之說。但云壽命長劫。遠曰。佛是至極。至極則無變。無變之理豈有窮哉。乃著法性論。略曰。至極以不變為性。得性以體極為宗。羅什見論嘆曰。遠未及見經。暗與理會。豈不妙哉。秦王姚興致書餉遠龜茲細縷雜變像以伸[款-士+止]敬。安城侯姚嵩獻珠像並釋論曰。大智論新記。龍猛所作。法師當冠以敘文。以昭示萬世此邦道人同所欽聞也。遠以大論文廣。謙讓不諾。乃抄其要為二十卷而別敘之。桓玄輔政。勸安帝沙汰僧尼。詔曰。沙門有能伸述經牒。演說義理。律行修整。可
【現代漢語翻譯】 現代漢語譯本 有護法菩薩。勉勵啊，仁者，好好弘揚佛法這件事。要知道，財富有五種具備：福德、持戒、博聞、辯才和深刻的智慧。兼具這些，佛法就能興盛；不具備這些，就會停滯不前。仁者您已經具備了這些。所以寫信來溝通友好，通過翻譯來傳達心意，哪裡能夠完全表達呢？只是粗略地迴應您的來意罷了。減損所帶來的比量衣，裁剪后希望您在登上法座時穿著，應當符合如來的心意。只是擔心我不配這件法衣而感到慚愧。現在送去我平時常用的黃銅雙口澡罐，可以用來充當法物。並留下一首偈子說：既然已經捨棄了世俗的享樂，內心是否能夠很好地收攝？如果能夠不散亂，是否能夠深入實相？在畢竟空寂的境界中，內心沒有什麼可以貪戀的。如果喜悅于禪定和智慧，這就是法性沒有照耀。虛妄和欺騙都是沒有真實的，也不是停留在心的地方。仁者您所得到的佛法，希望能夠開示其中的要點。 慧遠大師回覆偈子說：根本究竟從何而來？生滅有沒有邊際？一絲細微的動境，就能形成這崩塌山嶽的態勢。迷惑的想法互相疊加，接觸真理自然產生障礙。因緣雖然沒有主宰，開闢道路卻不是一代人的事情。時代沒有領悟佛法宗旨的大師，誰來掌握這玄妙的契機？您的問題還很深遠，我們相約在晚年再探討。 當初中國沒有涅槃常住的說法，只說壽命長久。慧遠大師說：佛是至高無上的，至高無上就沒有變化。沒有變化的道理哪裡會有窮盡呢？於是撰寫法性論，簡略地說：至高無上以不變為本性，得到本性以體悟至極為宗旨。鳩摩羅什看到法性論后讚歎說：慧遠大師還沒有看到佛經，就能暗中與佛理相合，豈不是很妙啊！ 秦王姚興寫信贈送給慧遠大師龜茲的精細絲綢和各種變化的佛像，以此來表達敬意。安城侯姚嵩獻上珍珠佛像，並附上釋論說：大智度論的新記，是龍樹菩薩所作，希望法師您能寫一篇序文，來昭示萬世，讓這個國家修道的人都共同欽佩。慧遠大師認為大智度論篇幅太廣，謙讓地沒有答應，於是抄錄其中的要點，分為二十卷，另外寫了一篇序文。 桓玄輔政時，勸說安帝整頓僧尼。皇帝下詔說：沙門如果有能力闡述經文，演說義理，並且持戒修行嚴謹，可以...
【English Translation】 English version There are Dharma-protecting Bodhisattvas. Strive on, benevolent one, and propagate this matter well. Know that wealth has five qualities: merit, adherence to precepts, vast learning, eloquence, and profound wisdom. Possessing these together, the Dharma will flourish; lacking them, it will stagnate. Benevolent one, you already possess these. Therefore, I write to communicate friendship, and transmit my heart through translation, but how can I fully express it? I am merely roughly responding to your intention. I am reducing the amount of the monastic robe you sent, tailoring it so that you can wear it when ascending the Dharma seat, which should be in accordance with the Tathagata's intention. I am only ashamed that I am unworthy of this Dharma robe. Now, I am sending the brass double-mouthed washing basin that I usually use, which can be used as one of the Dharma implements. I am also leaving a verse, saying: Since you have already abandoned worldly pleasures, is your mind well-controlled? If you can avoid being scattered, can you deeply enter into the true nature of reality? In the realm of ultimate emptiness, there is nothing for the mind to crave. If you rejoice in meditation and wisdom, this is the Dharma-nature without illumination. Falsehood and deception are without reality, and are not places to rest the mind. Benevolent one, I hope you can show the essence of the Dharma you have attained. Master Huiyuan replied with a verse, saying: Where does the root ultimately come from? Is there an end to arising and ceasing? A tiny movement can form the momentum of a collapsing mountain. Confused thoughts multiply each other, and encountering truth naturally creates obstacles. Although causes and conditions have no master, opening the path is not a matter of one generation. In an era without masters who understand the essence of the Dharma, who will grasp this profound opportunity? Your questions are still far-reaching, let us agree to discuss them in our later years. Initially, China did not have the concept of Nirvana as permanent and abiding, only speaking of long lifespans. Master Huiyuan said: The Buddha is the ultimate, and the ultimate has no change. How can the principle of no change have an end? Therefore, he wrote the 'Treatise on Dharma-nature', briefly saying: The ultimate takes immutability as its nature, and attaining the nature takes realizing the ultimate as its purpose. Kumarajiva, upon seeing the 'Treatise on Dharma-nature', exclaimed: Master Huiyuan has not yet seen the scriptures, but can secretly accord with the Dharma principles, how wonderful! King Yao Xing of Qin wrote a letter and sent Master Huiyuan fine silk from Kucha and various changing Buddha images to express his respect. Marquis Yao Song of Ancheng presented pearl Buddha images and attached a commentary, saying: The new commentary on the 'Mahaprajnaparamita-sastra' was written by Nagarjuna Bodhisattva. I hope that the Dharma Master can write a preface to proclaim it to all ages, so that the practitioners of this country can all admire it. Master Huiyuan thought that the 'Mahaprajnaparamita-sastra' was too extensive, and humbly declined, so he copied the essentials, divided them into twenty volumes, and wrote a separate preface. When Huan Xuan was in power, he advised Emperor An to rectify the Sangha. The emperor issued an edict saying: If a Shramana is able to expound the scriptures, explain the principles, and strictly adhere to the precepts...
宣寄大化者聽依所習。不者悉令罷道。唯匡山道德所居。不在搜簡。遠以書抵玄。陽縱而陰奪之。遂停其詔。遠嘗稽考禪宗別傳之旨源流所自。及祖師達磨之來遂皆符合云。陶淵明隱居柴桑。從遠問道深相敬仰。謝靈運投名入社。遠拒之不內。及宗炳著明佛論。顏延之析達性論。周顒駁夷夏論。鄭道子著神不滅論。皆稟遠是正焉。至隆安中桓玄重申庾冰之義。欲沙門盡敬王者。朝廷承風旨多與玄合。因以問遠曰。此一代大事。不可使朝廷失體也。得八座書。今以似君。君其件件詳論不敬之意以釋其疑便當行之。遠答其書並著沙門不敬王者論五篇。劇陳所以不拜之意。玄始意堅。及得遠論即緩其事。未幾篡位。乃下書曰。佛法弘大所不能測。推奉主之情慾興其敬。今事既在己。宜體謙沖。應諸道人勿復致禮也。安帝避玄還次潯陽。詔遠見於行在。輔國何無忌勸遠一出。遠固辭以疾。帝再詔問勞。來九江太守歲時送米資奉。卜居三十年。影不出山跡不入俗。每送客以虎溪為限。弟慧持亦有高行。蓮社眾數千。持居第一座。太尉王珣嘗問豫章刺史范𡩋。遠公與持孰愈。𡩋曰賢弟兄也。珣曰。但令如弟。所未易有。況復賢耶。遠臨終。其徒進蜜漿者。遠懼違律。令左右撿律。未終卷遂合掌西面而逝。年八十有三。謝靈運制其碑
。有匡山集三十卷行於世。
本朝明教大師契嵩過遠影堂。列六事題之。其辭曰。陸修靜異教學者而送過虎溪。是不以人而棄言也。陶淵明耽湎于酒而與之交。蓋簡小節而取其達也。䟦陀高僧以顯異被擯而延且譽之。恙重有識而矯嫉賢也。謝靈運以心雜不取而果沒于刑。蓋識其器而慎其終也。盧循欲叛而執手求舊。蓋自通道也。桓玄震威而抗對不屈。蓋有大節也。大凡古今人情。莫不畏威而茍免。忘義而避疑。好名而昧實。黨勢而忍孤。飾行而畏累。自是而非人。孰有道尊一代為賢者師肯以片言而從其人乎。孰有夙稟勝德為行耽潔肯交醉卿而高其達乎。孰有屈人師之尊禮斥逐之客而伸其賢乎。孰有拒盛名之士不與于教而克全終乎。孰有義不避禍敦睦故舊而通道乎。孰有臨將帥之威在殺罰暴虐之際守道不撓而全其節乎。此固遠公識量遠大獨出於古今矣。若其扶荷至教。廣大聖道。垂裕于天人者。非蒙乃能盡之其聖歟賢耶。偉乎大塊噫氣。六合清風。遠公之名聞也。四海秋色。神山中聳。遠公之清高也。人龍僧鳳。長揖巢許。遠公風軌也。白雲丹壑。玉樹瑤草。遠公棲處也。
論曰。去孔子百年而有孟軻。當孟軻時孔子之道幾衰焉。軻於是力行而振起之。自大教東流凡三百年而有遠公。當遠公時沙門䆮盛。然
【現代漢語翻譯】 現代漢語譯本： 有慧遠（Huiyuan）的《匡山集》三十卷流傳於世。
本朝明教大師契嵩（Qisong）路過遠影堂，列舉六件事題寫其上，其文如下：陸修靜（Lu Xiujing）是異教學者，慧遠卻送他過虎溪，這是不因為人而拋棄他的言論。陶淵明（Tao Yuanming）沉湎於酒，慧遠卻與他交往，這是看重他的通達而忽略小節。跋陀（Buddha）高僧因為顯露奇異而被排斥，慧遠卻延請並讚譽他，這是器重有見識的人而匡正嫉賢的行為。謝靈運（Xie Lingyun）因為心懷雜念而不被重用，最終死於刑罰，這是認識到他的才能而謹慎對待他的結局。盧循（Lu Xun）想要叛亂，慧遠卻執手問候舊情，這是自信于自己的道義。桓玄（Huan Xuan）震懾天下，慧遠卻抗對不屈，這是具有大節。
大凡古今人情，沒有不畏懼威勢而茍且偷生，忘記道義而逃避嫌疑，喜好名聲而昧於實際，依附權勢而忍心孤立，粉飾行為而害怕牽累，自以為是而排斥別人。誰能以道尊一代，作為賢者的老師，肯因為片面之詞而順從他人呢？誰能天生稟賦優越的品德，行為高潔，肯與醉酒的官員交往而推崇他的通達呢？誰能屈尊人師的地位，禮待被斥逐的客人，而伸張他的賢能呢？誰能拒絕盛名之士，不讓他參與佛教事務，而保全他的晚節呢？誰能爲了道義而不避禍患，敦睦故舊而堅守道義呢？誰能在將帥的威嚴之下，在殺戮暴虐之際，堅守道義而不屈服，保全他的節操呢？這實在是慧遠公的見識和氣量遠大，獨出於古今啊！至於他扶持佛教至上的教義，弘揚廣大的聖道，給天人帶來福祉，不是我所能完全表達的，他是聖人呢還是賢人呢？偉大啊，大地的氣息，瀰漫六合的清風，是慧遠公的名聲啊！四海一片秋色，神山高聳入雲，是慧遠公的清高啊！人中之龍，僧中之鳳，長揖隱士巢父（Chao Fu）和許由（Xu You），是慧遠公的風範啊！白雲繚繞，紅色山谷，玉樹挺拔，瑤草芬芳，是慧遠公的居所啊！
評論說：孔子去世百年後有孟軻（Meng Ke），在孟軻的時代，孔子的學說幾乎衰落了。孟軻於是努力實踐並振興它。自從佛教大教東傳，大約三百年後有慧遠公。在慧遠公的時代，僧人逐漸興盛，然而……
【English Translation】 English version: There are thirty volumes of Huiyuan's (Huiyuan, meaning 'Wisdom Far Away') 'Kuangshan Collection' circulating in the world.
The Mingjiao Master Qisong (Qisong) of this dynasty passed by Yuanying Hall and listed six matters to inscribe upon it, the text of which is as follows: Lu Xiujing (Lu Xiujing) was a scholar of heterodox teachings, yet Huiyuan saw him off at Tiger Creek; this is not abandoning his words because of the person. Tao Yuanming (Tao Yuanming) was immersed in wine, yet Huiyuan associated with him; this is valuing his understanding while overlooking minor details. The high monk Buddha (Buddha) was rejected for displaying extraordinary abilities, yet Huiyuan invited and praised him; this is valuing knowledgeable people and correcting the behavior of envying the worthy. Xie Lingyun (Xie Lingyun) was not favored because of his mixed intentions and eventually died under punishment; this is recognizing his talent and being cautious about his end. Lu Xun (Lu Xun) wanted to rebel, yet Huiyuan held his hand and inquired about old friendships; this is being confident in his own righteousness. Huan Xuan (Huan Xuan) shook the world with his power, yet Huiyuan resisted him without yielding; this is having great integrity.
Generally speaking, the human nature of ancient and modern times is such that no one does not fear power and seek temporary safety, forget righteousness and avoid suspicion, love fame and be ignorant of reality, cling to power and endure isolation, embellish behavior and fear entanglement, and be self-righteous and reject others. Who can, with the Dao revered by a generation, as a teacher of the virtuous, be willing to follow others based on one-sided words? Who can, with innate superior virtue and pure conduct, be willing to associate with drunken officials and praise their understanding? Who can condescend from the position of a teacher, treat rejected guests with courtesy, and promote their worthiness? Who can reject scholars of great fame, not allow them to participate in Buddhist affairs, and preserve their integrity in their later years? Who can, for the sake of righteousness, not avoid disaster, cherish old friendships, and uphold righteousness? Who can, under the authority of a general, in times of killing and tyranny, uphold righteousness without yielding and preserve his integrity? This is truly because Huiyuan's vision and capacity were far-reaching, standing alone in ancient and modern times! As for his support for the supreme teachings of Buddhism, promoting the vast sacred path, and bringing blessings to gods and humans, it is not something I can fully express; is he a sage or a virtuous person? Great is the breath of the earth, the clear wind filling the six directions, which is the fame of Huiyuan! The four seas are a scene of autumn, and the sacred mountain rises high into the clouds, which is the purity and loftiness of Huiyuan! A dragon among men, a phoenix among monks, bowing deeply to the hermits Chao Fu (Chao Fu) and Xu You (Xu You), is the demeanor of Huiyuan! White clouds linger, red valleys, jade trees stand tall, and fragrant Yao grass, are the dwelling place of Huiyuan!
It is commented: A hundred years after Confucius's death, there was Mencius (Meng Ke). In Mencius's time, Confucius's teachings were almost in decline. Mencius then worked hard to practice and revitalize them. Since the great teachings of Buddhism flowed eastward, about three hundred years later, there was Huiyuan. In Huiyuan's time, monks gradually prospered, but...
未有特立獨行憲章懿範為天下宗師如遠公者。吾道由之始振。蓋嘗謂遠有大功于釋氏。猶孔門之孟子焉。
劉程之。字仲思。彭城人。少孤事母以孝聞。才藻自負。不委氣於時俗。雖寒餓在己威福在前。其意湛如也。司徒王謐．丞相桓玄．侍中謝混．太尉劉裕咸嘉其賢。欲相推薦。程之力辭。乃之匡山托于遠公。遠曰。官祿巍巍。何以之為。程之曰。君臣相疑。疣贅相虧。晉室無磐石之固。物情有累卵之危。吾何為哉。遠然其說。大相器厚。太尉裕亦以其志不可屈。與群公議遺民之號旌焉。時雷次宗．周續之．畢穎之．張秀實．宗炳等同依遠公。遠曰。諸君之來。豈宜忘凈土之遊乎。有心焉當加勉勵。無宜后也。以程之最文。使志其事。號蓮社誓文。其辭曰。維歲在攝提格七月戊辰朔二十八日乙未。法師釋慧遠真感幽興霜懷特發。乃延命同志息心正信之士雷次宗．劉程之等百有二十三人。集於盧山之陰般若臺精舍阿彌陀像前。率以香華敬薦而誓。惟茲一會之眾。夫緣化之理既明。而三世之傳顯矣。遷感之數既符。則善惡之報必矣。推交臂之潛淪。悟無常之期切。審二報之相催。知險阻之難拔。此其同志諸賢所以夕惕宵勤仰思攸濟者也。蓋神者可以感涉而不可以跡求。必感之有物則幽路咫尺。茍求之無方則渺茫河
【現代漢語翻譯】 現代漢語譯本：沒有像遠公（慧遠大師，東晉時期著名佛教僧侶）這樣特立獨行，以高尚的德行成為天下宗師的人。我的佛法由此開始振興。可以說遠公對佛教的貢獻巨大，就像孔門中的孟子一樣。
劉程之（人名），字仲思，彭城人。年少喪父，以孝順母親而聞名。他自負才華，不向世俗低頭。即使自己忍受寒冷飢餓，面對權勢的威脅，他的意志依然堅定。司徒王謐、丞相桓玄、侍中謝混、太尉劉裕都讚賞他的賢能，想要推薦他做官，程之都堅決推辭。於是他前往匡山，依附於遠公。遠公問：『高官厚祿，有什麼意義呢？』程之回答：『君臣之間互相猜疑，像贅疣一樣互相損害，晉朝沒有像磐石一樣堅固的根基，社會形勢像堆疊的雞蛋一樣危險。我為什麼要這樣做呢？』遠公認為他說得有道理，非常器重他。太尉劉裕也因為他志向堅定不可動搖，與眾大臣商議，給予他『遺民』的稱號以表彰他。當時，雷次宗、周續之、畢穎之、張秀實、宗炳等人一同依附於遠公。遠公說：『各位前來，難道可以忘記往生凈土的願望嗎？有志於此的，應當更加努力，不要落後啊。』因為程之文采最好，就讓他記錄這件事，稱為《蓮社誓文》。誓文的內容是：『在攝提格年（寅年）七月戊辰朔二十八日乙未，法師釋慧遠真正感受到幽深的感應，霜雪般的情懷特別激發。於是邀請志同道合、息滅妄心、具有正信的雷次宗、劉程之等一百二十三人，聚集在廬山之陰的般若臺精舍阿彌陀佛像前，用香花虔誠地敬獻併發誓。我們這次集會，緣分化生的道理已經明確，三世輪迴的傳續也顯而易見。遷流感應的規律既然符合，那麼善惡的報應必定存在。推想到人們在交往中沉淪，領悟到無常的期限迫切。審視善惡二報的相互催促，知道脫離險惡的道路艱難。這就是各位志同道合的賢士之所以日夜警惕勤勉，仰望思念能夠得到救濟的原因。神靈可以通過感應來接觸，卻不能通過軌跡來尋求。如果感應有實在的事物，那麼通往幽冥的道路就會很近。如果尋求沒有方法，那麼就會感到渺茫如』
【English Translation】 English version: There has never been anyone with such unique and independent virtue as Venerable Yuan (Master Huiyuan, a famous Buddhist monk in the Eastern Jin Dynasty), who became a master for all under heaven. My Dharma began to flourish because of him. It can be said that Venerable Yuan made great contributions to Buddhism, just like Mencius in the Confucian school.
Liu Chengzhi (name), styled Zhongsi, was from Pengcheng. He lost his father at a young age and was known for his filial piety towards his mother. He was confident in his talent and did not bow to worldly customs. Even if he suffered from cold and hunger, and faced the threat of power, his will remained firm. Situ Wang Mi, Chancellor Huan Xuan, Attendant Xie Hun, and Grand Commandant Liu Yu all praised his virtue and wanted to recommend him for office, but Chengzhi firmly declined. So he went to Mount Kuang and attached himself to Venerable Yuan. Venerable Yuan asked, 'What is the meaning of high office and generous salary?' Chengzhi replied, 'The ruler and his ministers suspect each other, harming each other like tumors. The Jin Dynasty does not have a foundation as solid as a rock, and the social situation is as dangerous as stacked eggs. Why should I do that?' Venerable Yuan thought he was right and greatly valued him. Grand Commandant Liu Yu also, because of his firm and unwavering ambition, discussed with the ministers and gave him the title of 'Yi Min' (a person who remains loyal to the previous dynasty) to commend him. At that time, Lei Cizong, Zhou Xuzhi, Bi Yingzhi, Zhang Xiushi, Zong Bing, and others all attached themselves to Venerable Yuan. Venerable Yuan said, 'Now that you have come, how can you forget the desire to be reborn in the Pure Land? Those who are determined to do so should work harder and not fall behind.' Because Chengzhi was the most literate, he was asked to record this event, which was called 'The Vow of the Lotus Society'. The content of the vow is: 'On the twenty-eighth day of the seventh month of the Sheti Ge year (Yin year), the day being Yiwei, Dharma Master Shi Huiyuan truly felt a profound response, and his frost-like feelings were particularly stimulated. Therefore, he invited one hundred and twenty-three like-minded people who had extinguished their delusions and had true faith, such as Lei Cizong and Liu Chengzhi, to gather in front of the Amitabha Buddha statue in the Prajna Terrace Vihara on the Yin side of Mount Lu, and sincerely offered incense and flowers and made a vow. In this gathering of ours, the principle of the arising of conditions has been clarified, and the transmission of the three lifetimes is also obvious. Since the law of transmigration and response is in accordance, then the retribution of good and evil must exist. Reflecting on the sinking of people in interactions, we realize that the deadline of impermanence is imminent. Examining the mutual urging of the two retributions of good and evil, we know that the path to escape from danger is difficult. This is why all of you like-minded virtuous people are vigilant and diligent day and night, looking up and thinking about being able to be saved. Spirits can be contacted through induction, but cannot be sought through traces. If the induction has real things, then the road to the underworld will be very close. If there is no method to seek, then it will feel as vast as'
津。今幸以不謀而感。僉心西境。叩篇開信亮情天發。乃機象通於寢夢。欣歡百于子來。於是雲圖表暉景侔神造。功由理諧事非人運。茲實天啟其誠冥運來萃者矣。可不克心克念重精疊思以凝其慮哉。然景績參差功福不一。雖晨期云同而夕歸攸隔。即我師友之眷良可悲矣。是以慨然胥命整衿法堂。等施一心亭懷幽極。誓茲同人俱游絕域。其有警世絕倫首登神界。則無獨善於云嶠。忘兼全于幽谷。先進后升勉思匯征之道。然後妙觀大儀啟心真照。識以悟新形由化革。籍芙蕖于中流。蔭瓊柯以詠言。飄靈衣於八極。汍香風以窮年。體忘安而彌穆。心超樂以自怡。臨三途而緬謝。傲天宮而長辭。紹眾靈而繼軌。指太息以為期。究茲道也豈不弘哉。程之自於西林北澗別立禪房。養志安貧。研精玄理。精勤不倦。具持禁戒。宗張等咸嘆仰之。日專坐禪。始涉半歲即于定中見佛光照大地皆真金色。既出定已愈益怡悅。居山十五年又于唸佛中見彌陀佛身紫金色。毫光散燭。垂手慰接以臨其室。程之慰幸悲泣自陳曰。安得如來為我摩頂。覆我以衣耶。俄而佛摩其頂。引伽梨以覆之。習日唸佛又見身入七寶池。池有蓮華皆青白相間。其水湛湛若無畔岸。中有一人項有圓光胸題卍字。指池謂程之曰。八功德水。汝可飲之。遂掬飲之。甘美非
常。及寤猶覺異香發於毛孔。嘆曰。此吾凈土之緣至矣。誰致六和之眾與我證明。廬阜諸僧既而皆集。程之對像焚香再拜。祝曰。我以釋迦遺教故知有無量壽佛。此香當先供養釋迦如來。次乃供養阿彌陀佛。然後供養法華會中佛菩薩眾。至於十方佛菩薩。愿令一切有情俱生凈土。乃與眾上人敘別。西向端坐斂手而逝。年五十九。周續之．宗炳．雷次宗等。南史有傳。同修蓮社。世號十八賢。唐白樂天廬山草堂記云。昔永遠宗雷輩十八人。同入此山。老死不反。
太元初。符秦盛時德星屢現。太史奏。外國當有智人入輔。及秦王攻襄陽得法師道安。喜以為應。安謙讓不敢當。因勸秦主迎龜茲國法師鳩摩羅什。堅從之。即遣驍騎將軍呂光以鐵騎七萬伐龜茲。謂曰。若獲羅什。馳驛送歸。光軍至。什謂龜茲王白純曰。國運替矣。有勍敵從日下來。宜供承之。勿抗其鋒。純不納。拒之。大為光所破。遂獲羅什。光見什齒少。凡人戲之。妻以龜茲王女。什苦辭以為不可。光飲以醇酒。同閉室中。遂為所逼。及光還而符堅已敗。因僭王姑臧。父子相繼。皆庸材不知道。什蘊深解。混居其國亡所宣化。秦主姚萇者。西戎羌也。符堅之敗。萇為宿將。率其部屬反叛。堅與之戰不利。遂為萇縊殺之於佛寺。萇襲其位。都雍關。改長
【現代漢語翻譯】 現代漢語譯本：程法師常常在睡夢中都感覺到有奇異的香氣從毛孔中散發出來。他感嘆道：『這是我與凈土有緣分到了啊！誰能召集六和敬的僧眾來為我證明呢？』廬山的所有僧人都來了。程法師對著佛像焚香，再次拜祭，祝願說：『我因為釋迦牟尼佛遺留下來的教誨，所以知道有無量壽佛（阿彌陀佛）。這香應當先供養釋迦如來，其次供養阿彌陀佛，然後供養法華會中的佛菩薩眾，乃至十方一切佛菩薩。愿能讓一切有情眾生都往生凈土。』於是和眾位高僧敘別，面向西方端正坐好，合起雙手去世了，享年五十九歲。周續之、宗炳、雷次宗等人，《南史》中有他們的傳記，他們一同修行蓮社，世人稱他們為『十八賢』。唐代白居易的《廬山草堂記》中說：『從前有遠法師、慧遠、宗炳、雷次宗等十八人，一同進入這座山，老死在這裡沒有回去。』 太元初年，前秦苻堅興盛的時候，德星多次出現。太史官上奏說：『外國應當有智者來輔佐。』等到秦王攻打襄陽，得到了法師道安（東晉時期著名佛教學者）。苻堅非常高興，認為應驗了之前的預兆。道安謙虛推讓，不敢當此重任，於是勸說秦王迎接龜茲國（古代西域國家）的法師鳩摩羅什（佛教 великий переводчик）。苻堅聽從了他的建議，立即派遣驍騎將軍呂光率領七萬鐵騎攻打龜茲。苻堅對呂光說：『如果抓獲鳩摩羅什，就用驛站快馬送回來。』呂光軍隊到達龜茲后，鳩摩羅什對龜茲國王白純說：『國家氣數已盡了，有強大的敵人從東方而來，應該順從他們，不要抵抗。』白純不聽從，抵抗呂光，結果被呂光打敗，於是抓獲了鳩摩羅什。呂光見鳩摩羅什年紀輕輕，把他當做普通人戲弄，還想把龜茲國王的女兒嫁給他。鳩摩羅什極力推辭，認為這不可以。呂光就用醇酒灌醉他，然後和他關在同一個房間里，最終強迫了他。等到呂光返回的時候，苻堅已經被打敗了，於是僭越稱王于姑臧（今甘肅武威）。呂光父子相繼為王，都是平庸之輩，不懂得治國之道。鳩摩羅什胸懷深厚的佛學理解，混跡在那個國家，沒有地方可以宣揚佛法。秦主姚萇（後秦建立者），是西戎羌人。苻堅失敗后，姚萇作為宿將，率領他的部屬反叛。苻堅與他作戰不利，於是被姚萇縊殺在佛寺中。姚萇繼承了他的王位，定都雍關，改年號為長。
【English Translation】 English version: Dharma Master Cheng often felt a strange fragrance emanating from his pores even in his dreams. He sighed, 'My affinity with the Pure Land has arrived! Who can gather the Sangha of the Six Harmonies to attest to this for me?' All the monks of Mount Lu came. Dharma Master Cheng faced the Buddha image, burned incense, and prostrated himself again, praying: 'Because of the teachings left by Shakyamuni Buddha, I know there is Amitabha Buddha (Buddha of Immeasurable Life). This incense should first be offered to Shakyamuni Tathagata, then to Amitabha Buddha, and then to the Buddhas and Bodhisattvas in the Lotus Assembly, and to all Buddhas and Bodhisattvas in the ten directions. May all sentient beings be reborn in the Pure Land.' Then he bid farewell to the venerable monks, sat upright facing west, folded his hands, and passed away at the age of fifty-nine. Zhou Xuzhi, Zong Bing, Lei Cizong, and others have biographies in the 'History of the Southern Dynasties'. They practiced together in the Lotus Society and were known as the 'Eighteen Sages'. Bai Juyi of the Tang Dynasty wrote in his 'Record of the Thatched Hut on Mount Lu': 'In the past, Dharma Master Yuan, Huiyuan, Zong Bing, Lei Cizong, and others, eighteen in all, entered this mountain together and died here without returning.' In the early years of the Taiyuan era, during the flourishing period of Fu Jian of the Former Qin dynasty, auspicious stars appeared repeatedly. The court astrologer reported: 'A wise man from a foreign country should come to assist.' When the King of Qin attacked Xiangyang, he obtained Dharma Master Dao'an (a famous Buddhist scholar of the Eastern Jin Dynasty). Fu Jian was very pleased and believed that the previous omen had been fulfilled. Dao'an humbly declined, not daring to accept this important role, and then advised the King of Qin to welcome Dharma Master Kumarajiva (a great Buddhist translator) from the Kingdom of Kucha (an ancient kingdom in the Western Regions). Fu Jian followed his advice and immediately sent General Lu Guang, with 70,000 iron cavalry, to attack Kucha. Fu Jian said to Lu Guang: 'If you capture Kumarajiva, send him back by express post.' When Lu Guang's army arrived in Kucha, Kumarajiva said to King Bai Chun of Kucha: 'The fate of the kingdom is exhausted. A powerful enemy is coming from the east. You should submit to them and not resist.' Bai Chun did not listen and resisted Lu Guang, resulting in his defeat by Lu Guang, who then captured Kumarajiva. Lu Guang, seeing that Kumarajiva was young, treated him like an ordinary person and even wanted to marry him to the daughter of the King of Kucha. Kumarajiva strongly refused, believing that this was not appropriate. Lu Guang then intoxicated him with strong wine and locked him in the same room, eventually forcing himself upon him. When Lu Guang returned, Fu Jian had already been defeated, so he usurped the throne in Guzang (now Wuwei, Gansu). Lu Guang and his son succeeded each other as kings, but they were both mediocre and did not understand the way to govern. Kumarajiva, with his profound understanding of Buddhism, lived in that country without a place to propagate the Dharma. Yao Chang (founder of the Later Qin dynasty), the King of Qin, was a Qiang from the Western Rong. After Fu Jian's defeat, Yao Chang, as a veteran general, led his subordinates in rebellion. Fu Jian fought against him but was defeated and was hanged by Yao Chang in a Buddhist temple. Yao Chang succeeded him to the throne, established his capital in Yongguan, and changed the era name to Chang.
安為常安。在御八年。符堅領鬼兵白日入宮刺中其陰。出血石余而崩。子興即位。降帝號而稱天王。未幾干戈寢息風化大行。嘉祥沓現。及樹連理創生於殿庭。咸謂智人入國之瑞。乃遣姚碩德伐涼呂隆。迎羅什法師至。秦主深加禮遇。侍以國師。大闡經論。震旦宣譯至符秦並什法師等。兩朝出經律論三藏凡八百餘捲雲。
隆安四年。姚秦天王于西內創逍遙園。命法師羅什宣譯眾經。皆所闇誦。秦主機政之暇。躬與什對譯。尋覽舊經多所紕繆。什𨤲正之。沙門僧睿．僧肇等八百餘人傳受其旨。更出經論凡三百餘卷。沙門慧睿精識遠到。隨什傳寫。每與睿言。西方辭體特重文制。其宮商體韻以入管絃為善。凡覲王者必有贊德經偈。皆其式也。什少時日誦三萬二千言。隨母出家。遍游西域淹貫群籍。尤善大乘志存敷述。嘗嘆曰。吾著大乘阿毗曇。非迦旃延比也。時無深識者。因悽然而止。獨與秦王著實相論二卷。嘗講經草堂寺。王及朝臣沙門數千眾肅容觀聽。王謂曰。法師才明超悟。海內無雙。可使法種不嗣哉。遂以宮女十輩逼令受之。什亦曰。每講有二小兒登吾肩慾障也。自是不住僧房。別立廨舍。諸僧有妨之者。什聚針盈缽謂曰。若相效能食此者。乃可畜室耳。舉已進針如常膳。諸僧愧止。初在龜茲。鄰國諸王會
【現代漢語翻譯】 現代漢語譯本 安為常安（人名）。在位八年。符堅（人名）率領鬼兵在白天進入宮中，刺中了他的陰部，流血一石多而死。他的兒子興（人名）即位，降帝號而稱天王。不久，戰事平息，教化盛行，吉祥的徵兆紛紛出現。甚至有兩棵樹連理生長在殿庭中，人們都認為是智者來到國家的祥瑞。於是派遣姚碩德（人名）攻打涼地的呂隆（人名），迎接鳩摩羅什（Kumārajīva）法師到來。秦王對他非常尊敬，以國師之禮相待，大力闡揚經論。從震旦（中國）翻譯到符秦（政權名）和鳩摩羅什法師等，兩個朝代共翻譯經律論三藏，總計八百多卷。
隆安四年，姚秦（政權名）天王在西內建造逍遙園，命令法師鳩摩羅什翻譯各種經典，都是他所能背誦的。秦王在處理政務之餘，親自與鳩摩羅什一起翻譯。發現舊的經書有很多錯誤，鳩摩羅什一一糾正。沙門僧睿（人名）、僧肇（人名）等八百多人接受他的教誨。又翻譯經論共三百多卷。沙門慧睿（人名）見識精闢深遠，跟隨鳩摩羅什抄寫。鳩摩羅什經常對慧睿說：『西方（印度）的辭藻非常重視文采，他們的宮商體韻適合用於管絃樂。凡是覲見國王，必定有讚美功德的經文和偈頌，都是他們的規矩。』鳩摩羅什年少時每天能背誦三萬二千字。跟隨母親出家，遊歷西域各地，精通各種書籍，尤其擅長於大乘佛教，立志于廣泛闡述。曾經嘆息說：『我所著的大乘阿毗曇，不是迦旃延（Kātyāyana）所能比的。』當時沒有深識的人，因此淒涼地停止了。只與秦王合著了《實相論》二卷。曾經在草堂寺講經，秦王和朝臣沙門等數千人嚴肅地觀看聆聽。秦王說：『法師的才智超群，天下無雙，怎麼能讓他的法種斷絕呢？』於是用十個宮女強迫他接受。鳩摩羅什也說：『每次講經時，都有兩個小兒登上我的肩膀想要阻礙我。』從此不住在僧房，另外設立住所。有僧人誹謗他的，鳩摩羅什聚集一缽的針說：『如果有人能像我一樣吃下這些，就可以娶妻。』說完就拿起針像吃平常的飯菜一樣吃下去。眾僧慚愧地停止了。當初在龜茲（Kucha），鄰國的諸王會面。
【English Translation】 English version An was Chang An (person's name). He reigned for eight years. Fu Jian (person's name) led ghost soldiers into the palace in broad daylight and stabbed him in the genitals, causing more than a stone's worth of blood to flow, and he died. His son Xing (person's name) ascended the throne, demoted the title of Emperor and called himself Heavenly King. Before long, the wars ceased, and the teachings flourished, with auspicious signs appearing one after another. Even two trees grew together in the palace courtyard, which people considered an auspicious sign of a wise man entering the country. Therefore, he sent Yao Shuode (person's name) to attack Lu Long (person's name) of Liang, and welcomed the Dharma Master Kumārajīva. The Qin ruler treated him with great respect, honoring him as the National Teacher, and greatly expounded the scriptures and treatises. From Shindanna (China) to Fu Qin (regime name) and Dharma Master Kumārajīva, the two dynasties translated the Tripitaka of Sutras, Vinaya, and Shastras, totaling more than eight hundred volumes.
In the fourth year of Long'an, the Heavenly King of Yao Qin (regime name) built the Xiaoyao Garden in the Western Palace and ordered Dharma Master Kumārajīva to translate various scriptures, all of which he could recite from memory. The Qin ruler, in his spare time from handling state affairs, personally translated with Kumārajīva. Finding many errors in the old scriptures, Kumārajīva corrected them one by one. The Shramanas Sengrui (person's name), Sengzhao (person's name), and more than eight hundred others received his teachings. More than three hundred volumes of scriptures and treatises were translated. The Shramana Huirui (person's name) had profound and far-reaching knowledge and followed Kumārajīva in copying. Kumārajīva often said to Huirui: 'The diction of the West (India) places great emphasis on literary style, and their musical modes are suitable for use in orchestral music. Whenever one meets a king, there must be sutras and verses praising his merits, which are all their customs.' When Kumārajīva was young, he could recite 32,000 words a day. He left home with his mother, traveled throughout the Western Regions, and was proficient in various books, especially excelling in Mahayana Buddhism, aspiring to expound it widely. He once sighed and said: 'The Mahayana Abhidhamma that I have written is not comparable to that of Kātyāyana.' At that time, there were no people with deep knowledge, so he stopped sadly. He only co-authored two volumes of the 'Treatise on Reality' with the Qin ruler. He once lectured on scriptures at the Caotang Temple, and the Qin ruler, court officials, Shramanas, and thousands of others watched and listened respectfully. The Qin ruler said: 'The Dharma Master's talent and wisdom are outstanding and unparalleled in the world. How can we allow his Dharma lineage to be cut off?' Therefore, he forced him to accept ten palace women. Kumārajīva also said: 'Every time I lecture, there are two children climbing on my shoulders trying to hinder me.' From then on, he did not live in the monastery but established a separate residence. When some monks slandered him, Kumārajīva gathered a bowl of needles and said: 'If anyone can eat these like I do, then he can marry a wife.' After saying that, he picked up the needles and ate them as if they were ordinary food. The monks stopped in shame. Initially, in Kucha, the kings of neighboring countries met.
同每請什說法。必跪伏座前。命什踐其肩而登座。嘗與母謁大月支國北山尊者。北山謂其母曰。善護此沙彌。年三十五毗尼無缺。度人如優波鞠多。不爾正俊法師耳。杯度比丘在彭城聞什入關。嘆曰。吾與此子戲別三百年矣。相見杳然。未期遲于來世耳。居秦才九年而疾。口出三番神咒。令外國弟子誦之以自救。未及致力。轉覺危殆。於是力疾集眾告別曰。因法相逢。殊未盡心。方復後世。惻愴可言。自以闇短謬充傳譯。所出經論唯十誦律未及刪繁。若義契佛心。焚身之日舌不焦壞。言訖而逝。阇維日舌果若紅蓮色而不壞云。
論曰。漢光武生於南陽而南陽無賤士。羅什至關中而奇才畢集。經稱聖賢出世皆有因中同行開士隨從下生。以佐佑其化。信不誣矣。方魏晉已來。大法草昧。西域沙門至者例以神蹟顯化中國。雖有奇杰間出。然多囿情外學。迨什公之來。然後大法淵源始醇。學者得以盡心方等而蔑視老莊。蓋什公有力於法門。豈小補哉。特以夙障之累。致其居關中才九載。所蘊十未行一而不克壽。秦王有致什之功而弗能成其美。嗚呼。使什公峻德梵行副其所蘊。獲永天年。以光大教之序。雖彌勒出世尚何加焉。
法師道[(豐*力)/石]以奉律精苦為秦主所重。自什公入關。僧尼以萬數。頗多愆濫
【現代漢語翻譯】 現代漢語譯本：鳩摩羅什每次講經說法，必定要跪伏在他的座位前，命鳩摩羅什踩著他的肩膀登上座位。他曾經和母親去拜訪大月支國（古代中亞地區的一個國家）北山尊者（一位受尊敬的僧侶）。北山尊者對他的母親說：『好好保護這個沙彌（小和尚），他三十五歲時，對戒律將沒有絲毫違犯，度化眾生如同優波鞠多（一位有名的阿羅漢）。不然，他就會成為一個平庸的法師。』杯度比丘（一位僧侶）在彭城聽到鳩摩羅什入關的訊息，感嘆道：『我和這個孩子戲別已經三百年了，相見渺茫，只能期待來世了。』他在秦地只住了九年就生病了，口中念出三遍神咒，讓外國弟子誦讀以自救。還沒來得及盡力，就感覺更加危險。於是勉強支撐著召集眾人告別說：『因為佛法相逢，實在沒有盡心，只能期待來世了，悲傷之情難以言表。』我自認為才識淺薄，錯誤地擔任了翻譯的工作，所翻譯的經論只有《十誦律》（佛教戒律）沒有來得及刪減繁瑣之處。如果我所翻譯的義理符合佛陀的心意，那麼焚身之日我的舌頭就不會焦爛。』說完就去世了。火化那天，他的舌頭果然像紅蓮一樣顏色，沒有損壞。
評論說：漢光武帝生於南陽，而南陽沒有低賤的人才。鳩摩羅什到達關中，而傑出的人才全部聚集。經典上說，聖賢出世，都有前世一起修行的開士跟隨下生，來輔助他的教化，確實不虛假啊。當魏晉以來，佛法剛剛開始發展，西域的沙門來到中國，通常用神蹟來顯現教化。雖然有傑出的人才偶爾出現，但大多侷限於情感和外道學說。等到鳩摩羅什到來之後，佛法的淵源才開始純正，學者們才能夠盡心研究大乘佛法，而輕視老莊學說。鳩摩羅什對佛法做出的貢獻，難道是小小的補充嗎？只是因為前世的業障，導致他居住在關中只有九年，所蘊藏的才華十分之十沒有發揮出一分，而且沒能長壽。秦王有迎請鳩摩羅什的功勞，卻沒有能夠成全他的美好。唉！如果鳩摩羅什高尚的品德和清凈的行為，能夠配得上他所蘊藏的才華，獲得長久的壽命，來光大佛教的秩序，即使彌勒佛出世又能增加什麼呢？
法師道[(豐*力)/石]（一位僧侶的名字）因為奉行戒律精嚴刻苦而被秦王所器重。自從鳩摩羅什入關，僧尼有數萬人，其中頗多有過失和違規行為。
【English Translation】 English version: Whenever Kumarajiva expounded the Dharma, someone would kneel before his seat and ask Kumarajiva to step on his shoulders to ascend the seat. He once visited the Venerable Beishan (a respected monk) of the Northern Mountain in the country of Great Yuezhi (an ancient Central Asian country) with his mother. Beishan said to his mother, 'Take good care of this Shami (young monk). When he is thirty-five years old, he will be flawless in Vinaya (Buddhist monastic rules), and he will convert people like Upagupta (a famous Arhat). Otherwise, he will just be an ordinary Dharma teacher.' The Bhikshu (monk) Beidu in Pengcheng heard that Kumarajiva had entered Guanzhong and sighed, 'I parted with this child in jest three hundred years ago. Meeting again is uncertain, and I can only hope for the next life.' He only lived in Qin for nine years before falling ill. He recited a divine mantra three times, asking his foreign disciples to recite it to save themselves. Before he could exert himself, he felt even more endangered. So, he struggled to gather the crowd to bid farewell, saying, 'We met because of the Dharma, but I have not been able to devote myself fully. I can only hope for the next life, and my sorrow is indescribable.' I consider myself to be of shallow talent and have mistakenly taken on the task of translation. Among the scriptures and treatises I have translated, only the 'Ten Recitation Vinaya' (Buddhist precepts) has not been simplified. If the meaning of my translations aligns with the Buddha's mind, then on the day of cremation, my tongue will not be charred.' After saying this, he passed away. On the day of cremation, his tongue was indeed like a red lotus flower in color and was not damaged.
The commentary says: Emperor Guangwu of Han was born in Nanyang, and Nanyang had no lowly talents. Kumarajiva arrived in Guanzhong, and all the outstanding talents gathered. The scriptures say that when sages and virtuous people appear in the world, there are always fellow practitioners from previous lives who follow them to assist in their teachings. This is indeed true. Since the Wei and Jin dynasties, the Great Dharma was just beginning to develop. The Shamen (monks) from the Western Regions who came to China usually used miracles to manifest their teachings. Although outstanding talents occasionally appeared, they were mostly limited to emotions and external doctrines. It was not until Kumarajiva arrived that the source of the Great Dharma began to be pure, and scholars were able to devote themselves to the study of Mahayana Buddhism and despise Lao-Zhuang thought. Is Kumarajiva's contribution to the Dharma a small supplement? It was only because of the accumulation of past karma that he lived in Guanzhong for only nine years, and only one-tenth of his talents were realized, and he did not live long. The King of Qin had the merit of inviting Kumarajiva, but he was not able to fulfill his greatness. Alas! If Kumarajiva's noble virtue and pure conduct could match his talents and he could have a long life to promote the order of the Great Teaching, what more could even Maitreya Buddha's appearance add?
The Dharma teacher Dao[(豐*力)/石] (name of a monk) was highly regarded by the King of Qin for his strict adherence to the precepts. Since Kumarajiva entered Guanzhong, there have been tens of thousands of monks and nuns, among whom there have been many faults and violations.
。秦主患之。遂置僧正。下詔曰。大法東遷於今為極。僧尼䆮多宜設綱領。宣授遠規以濟頹緒。[(豐*力)/石]法師早有學誼。晚以德稱。可為國僧正。給輿吏力資侍中秩。傳詔羊車各二人。又以僧遷．禪慧為悅眾。以法欽．慧斌為僧錄。班秩有差。尋加親信仗身白從各三十人。
時師子國有婆羅門號聰明。為異道之宗。聞什在關中。䭾其書至。乞與僧辨論。關中沙門相視缺然。什謂法師道融曰。子可以當之。融顧外道經書。未讀乃密使人錄其書目。一覽即誦。剋日議論。秦主與公卿大集。婆羅門以能博觀為夸。融數其書並秦地經史三倍之。什乘勝嘲曰。卿乃未聞大秦有博學者乎。敢輕遠來。於是婆羅門愧服。再拜融足下而去。
法師道恒。幼事後母以孝聞。母亡去為沙門。從什公游。什愛其才。與道標齊名。秦主雅聞二人有經綸術業。令尚書姚顯宣旨敦勉罷道輔政。恒標抗表陳情。略曰。漢光武成嚴陵之節。魏文帝全管寧之高。陛下天縱之聖。議論每欲遠輩堯舜。今乃冠巾兩道人。反在光武魏文之下乎。覆命什[(豐力)/石]等勉諭之。必欲遂其心。什[(豐力)/石]等奉章敘其事。略曰。惟聖人能通天下之志。恒標業已毀除鬚髮。著不正之衣。今使處簪紳之朝。非其志也。且大秦龍興異
【現代漢語翻譯】 現代漢語譯本：秦王非常擔憂這種情況，於是設定了僧正（僧官名）。下詔書說：『佛法東傳到今天已經到了極盛時期，僧尼數量眾多，應該設立一個綱領來進行管理。宣揚和傳授長遠的規範，用來挽救衰敗的局面。鳩摩羅什法師早年就有學術名聲，晚年以德行著稱，可以擔任國僧正。』朝廷配給他車馬和僕役，享受侍中的待遇，配備傳詔的羊車各兩輛。又任命僧遷、禪慧為悅眾（僧職名），法欽、慧斌為僧錄（僧職名），班列等級各有不同。不久又增加親信衛士和身穿白衣的侍從各三十人。
當時師子國（今斯里蘭卡）有個婆羅門，名叫聰明，是外道的宗師。聽說鳩摩羅什在關中，就帶著他的著作來到這裡，請求與僧人辯論。關中的沙門（出家僧人）互相觀望，沒有人敢應戰。鳩摩羅什對法師道融說：『你可以應付他。』道融看到外道的經書，還沒有讀過，就暗中派人抄錄了他的書目，看了一遍就能背誦。到了約定的辯論日期，秦王和公卿大臣都來觀看。婆羅門以能夠廣泛閱讀書籍而自誇，道融列舉他的書，比秦地的經史多三倍。鳩摩羅什乘勝嘲笑他說：『你難道沒有聽說過大秦有博學的人嗎？竟然敢輕率地遠道而來。』於是婆羅門感到慚愧和信服，再次拜倒在道融的腳下離開了。
法師道恒，小時候侍奉後母以孝順聞名。後母去世后出家為沙門，跟隨鳩摩羅什。鳩摩羅什喜愛他的才能，與道標齊名。秦王早就聽說這兩人有治理國家的才能，命令尚書姚顯傳達旨意，勸勉他們放棄出家，輔佐朝政。道恒和道標上書陳述自己的心意，大略是說：『漢光武帝成全了嚴陵（嚴光）隱居的志節，魏文帝保全了管寧高尚的品格。陛下天縱英明，議論總是要超越堯舜，現在卻要強迫兩個出家人還俗，反而不如光武帝和魏文帝了嗎？』秦王又命令鳩摩羅什等人勸說他們，一定要成全他們的心願。鳩摩羅什等人上奏章陳述這件事，大略是說：『只有聖人才能通達天下人的志向。道恒和道標已經剃除了鬚髮，穿著不正規的衣服，現在讓他們身處官場，不是他們的志向。況且大秦的興起不同尋常。
【English Translation】 English version: The Qin ruler was very worried about this situation, so he established the position of 'Sengzheng' (僧正) (a monastic official). He issued an edict saying: 'The eastward transmission of the Dharma has reached its peak today. The number of monks and nuns is large, and a framework should be established to manage them. Proclaim and transmit long-term norms to save the declining situation. Dharma Master Kumārajīva (鳩摩羅什) has had a reputation for scholarship since his early years and is known for his virtue in his later years. He can serve as the 'Guo Sengzheng' (國僧正) (National Monastic Official).' The court provided him with carriages and servants, enjoyed the treatment of a 'Shizhong' (侍中) (Attendant in the Palace), and equipped him with two sheep-drawn carts for conveying edicts. Furthermore, Sengqian (僧遷) and Chanhui (禪慧) were appointed as 'Yuezhong' (悅眾) (pleasing the assembly), and Faqin (法欽) and Huibin (慧斌) as 'Senglu' (僧錄) (monastic recorders), with different ranks. Soon after, thirty trusted guards and thirty white-clad attendants were added.
At that time, there was a Brahmin from 'Shizi Guo' (師子國) (present-day Sri Lanka) named 'Congming' (聰明) (Intelligent), who was the master of heterodox paths. Hearing that Kumārajīva was in Guanzhong, he brought his writings and requested to debate with the monks. The 'Shamen' (沙門) (ascetic monks) in Guanzhong looked at each other, and no one dared to accept the challenge. Kumārajīva said to Dharma Master Daorong (道融): 'You can handle him.' Daorong saw the heterodox scriptures, had not read them yet, so he secretly sent someone to copy the table of contents, and he could recite it after reading it once. On the appointed date of the debate, the Qin ruler and court officials all came to watch. The Brahmin boasted of being able to read widely, and Daorong listed his books, which were three times more than the classics and histories of the Qin region. Kumārajīva took the opportunity to ridicule him, saying: 'Have you not heard that there are learned people in Great Qin? How dare you come from afar so rashly?' Thereupon, the Brahmin felt ashamed and convinced, and bowed again at Daorong's feet and left.
Dharma Master Daoheng (道恒) was known for his filial piety in serving his stepmother since childhood. After his stepmother passed away, he became a 'Shamen' (沙門) (ascetic monk) and followed Kumārajīva. Kumārajīva loved his talent, and he was as famous as Daobiao (道標). The Qin ruler had long heard that these two had the talent to govern the country, and ordered the 'Shangshu' (尚書) (Secretary) Yao Xian (姚顯) to convey the imperial decree, urging them to give up their monastic life and assist in the government. Daoheng and Daobiao submitted a memorial stating their intentions, roughly saying: 'Emperor Guangwu of the Han Dynasty fulfilled Yanling's (嚴陵) (Yan Guang) ambition to live in seclusion, and Emperor Wen of the Wei Dynasty preserved Guan Ning's (管寧) noble character. Your Majesty is naturally intelligent, and your discussions always aim to surpass Yao and Shun, but now you want to force two monks to return to secular life, are you not inferior to Emperor Guangwu and Emperor Wen?' The Qin ruler then ordered Kumārajīva and others to persuade them, and insisted on fulfilling their wishes. Kumārajīva and others submitted a memorial stating this matter, roughly saying: 'Only a sage can understand the aspirations of all people. Daoheng and Daobiao have already shaved their heads and beards and wear irregular clothes. Now, to place them in the officialdom is not their aspiration. Moreover, the rise of Great Qin is extraordinary.
才輩出。如恒標等未為卓越。王又下書。於是舉眾懇乞乃得寢。恒嘆曰。名進真道之累。乃與標去。入瑯邪山終世不出。
法師僧睿。幼有盛名。及從羅什受業。妙悟絕倫。秦王嘗問司徒姚嵩曰。睿公誰可比。嵩曰。未見歸宿。及朝會公卿大集。睿風神朗徹。王指以謂嵩曰。四海僧望也。睿講成實論。什公曰。此諍論中有七處破毗曇。子能辨乎。睿舉以應問。皆當其意。什嘆曰。子真精識。傳譯有賞音。吾何恨焉。
法師僧肇。幼家貧為人傭書。遂博觀子史。尤善莊老。蓋其粗也。年二十為沙門。名震三輔。什公在姑臧。肇走依之。什與語。驚曰法中龍象也。及歸關中詳定經論。四方學者輻湊而至。設難交攻。肇迎刃而解。皆出意表。著般若無知論。什覽之曰。吾解不謝子。文當相揖耳。傳其論至匡山。劉遺民以似遠公。公撫髀嘆息。以為未嘗有也。復著物不遷等論。皆妙盡精微。秦主尤重其筆札。來傳佈中外。肇卒年三十有二。當時惜其早世云。
論曰。明白覺范曰。鳩摩羅什至關中而奇才畢集。於是大法㪍興。觀其總領庶務有道[(豐*力)/石]。精義入神有僧肇．道生。以智禦侮有道融。以辭飾經有僧睿。至於機辯驚群如曇影。抗志不回如道標．道恒者。尚多有焉。夫蚿折足而猶行。輔之
【現代漢語翻譯】 現代漢語譯本：才俊輩出。像恒標等人還不夠卓越。姚興又下詔書，於是大家懇切請求才得以停止。道恒嘆息說：『名聲是真正修道的拖累。』於是和道標離去，進入瑯琊山，終身沒有出來。
法師僧睿，年幼時就有盛名。等到跟隨鳩摩羅什（Kumārajīva）受業，精妙的領悟超絕倫比。姚秦王曾經問司徒姚嵩說：『僧睿可以和誰相比？』姚嵩說：『還沒有見到可以歸宿的人。』等到朝會公卿大臣大集會時，僧睿風采神韻明朗透徹。姚興指著他說給姚嵩聽：『是四海僧人的希望啊。』僧睿講解《成實論》，鳩摩羅什說：『這部論中有七處破斥《毗曇》，你能辨別嗎？』僧睿舉例回答，都符合鳩摩羅什的意思。鳩摩羅什讚歎說：『你真是精通明識，翻譯有懂得欣賞的人，我還有什麼遺憾呢？』
法師僧肇，年幼時家境貧寒，替人抄書為生，於是廣泛閱讀諸子百家的書籍和史書，尤其擅長莊子和老子的學說，大概只是粗略地瞭解。二十歲時出家為沙門，名聲震動三輔地區。鳩摩羅什在姑臧時，僧肇前去依附他。鳩摩羅什和他交談，驚訝地說：『是佛法中的龍象啊！』等到回到關中詳細審定經論，四方學者像車輻聚集一樣來到。設立難題互相攻擊，僧肇迎刃而解，都超出人們的意料。撰寫《般若無知論》，鳩摩羅什看了說：『我對佛法的理解不比你差，文章辭采應當謙讓。』傳抄他的論著到廬山，劉遺民認為他的水平和慧遠法師相似。慧遠拍著大腿嘆息，認為從來沒有過這樣的人。又撰寫《物不遷論》等論著，都精妙透徹。姚秦主尤其看重他的文章，用來傳播到國內外。僧肇去世時三十二歲，當時的人都惋惜他早逝。
評論說：明白覺范說：鳩摩羅什到達關中，奇才全部聚集，於是佛法大興。看他總領各種事務有方法，精研義理達到神妙境界的有僧肇、道生，用智慧抵禦外侮的有道融，用文辭修飾經典的有僧睿，至於機智善辯震驚眾人的像曇影，意志堅定不屈服的像道標、道恒等人，還有很多。螃蟹斷了腳還能行走，輔助它...
【English Translation】 English version: Talents emerged in great numbers. People like Daoheng (道恒) and Daobiao (道標) were not yet outstanding enough. Yao Xing (姚興) issued another edict, so everyone earnestly pleaded for it to be withdrawn. Daoheng sighed and said, 'Fame is truly a burden to genuine spiritual practice.' Thereupon, he and Daobiao left, entered Mount Langye (瑯琊山), and never came out for the rest of their lives.
The Dharma master Sengrui (僧睿) had a great reputation from a young age. When he studied under Kumārajīva (鳩摩羅什), his profound understanding was unparalleled. King Yao of Qin (秦王) once asked the minister Yao Song (姚嵩), 'Who can Sengrui be compared to?' Yao Song replied, 'I have not yet seen anyone he can settle with.' When the court officials gathered in large numbers, Sengrui's demeanor was bright and clear. Yao Xing pointed to him and said to Yao Song, 'He is the hope of monks from all over the world.' When Sengrui lectured on the Tattvasiddhi Śāstra (成實論), Kumārajīva said, 'In this treatise, there are seven places that refute the Abhidharma (毗曇). Can you distinguish them?' Sengrui answered with examples, all of which matched Kumārajīva's meaning. Kumārajīva praised, 'You are truly insightful. Translating has someone who appreciates the sound. What regrets do I have?'
The Dharma master Sengzhao (僧肇) was poor in his youth and earned a living by copying books for others. Thus, he extensively read the works of various philosophers and historians, especially excelling in the teachings of Zhuangzi (莊子) and Laozi (老子), perhaps only with a superficial understanding. At the age of twenty, he became a śrāmaṇa (沙門), and his name shook the Three Auxiliary Regions (三輔). When Kumārajīva was in Guzang (姑臧), Sengzhao went to rely on him. Kumārajīva spoke with him and exclaimed in surprise, 'He is a dragon and elephant in the Dharma!' When he returned to Guanzhong (關中) to carefully examine the scriptures and treatises, scholars from all directions gathered like spokes on a wheel. They set up difficult questions to attack each other, but Sengzhao resolved them with ease, all beyond people's expectations. He wrote the Prajñā-no-Knowledge Treatise (般若無知論). Kumārajīva read it and said, 'My understanding of the Dharma is no less than yours, but the literary style should be yielded.' Copies of his treatise were sent to Mount Lu (匡山), and Liu Yimin (劉遺民) thought his level was similar to that of Master Huiyuan (慧遠). Huiyuan slapped his thigh and sighed, thinking that there had never been such a person before. He also wrote treatises such as the Things Do Not Move Treatise (物不遷論), all of which were exquisitely profound. The ruler of Qin especially valued his writings and used them to spread the teachings both domestically and abroad. Sengzhao died at the age of thirty-two, and people at the time lamented his early death.
The commentary says: Mingbai Juefan (明白覺范) said: When Kumārajīva arrived in Guanzhong, all the extraordinary talents gathered, and thus the Great Dharma flourished. Looking at his ability to manage various affairs with method, Sengzhao and Daosheng (道生) were able to deeply study the meaning and reach a state of spiritual wonder, Daorong (道融) was able to use wisdom to resist external insults, Sengrui was able to use words to embellish the scriptures, and as for those who were quick-witted and amazed the crowd like Tanying (曇影), and those who had a firm will and did not yield like Daobiao and Daoheng, there were still many more. A crab can still walk even if it loses a leg, assist it...
者眾也。明白以折足致譏于什。而歸功眾哲。豈知言矣。夫至如生肇二師頓悟本性契佛心宗藻火大教。其書具在。又奚止精義入神而已哉。
永興元年。天竺尊者弗多羅至秦。義學沙門數百人從之。于中寺出十誦梵本。什公翻譯及半而弗多卒。會沙門曇摩流支至。亦善毗尼。匡山遠公聞而喜。走書關中勸流支出其律足成之。流支乃與什公續而終焉。律儀大備自此而始。
天竺尊者佛陀耶舍至姑臧。聞什公受秦宮女。嘆曰。什如好綿。其可使入棘刺乎。什聞耶舍為己遠來。恐相失而返。勸秦王迎之。使至。耶舍曰。明旨遠降。便當驛馳。副檀越待士之勤。脫如見禮羅什。則貧道當在北山北矣。使還。王欽佇不已。復遣使盡禮致之。耶舍乃肯來。王郊迎。別創精舍處之。供設如王者。耶舍一無所受。時至分衛一食而已。善毗婆沙論而髭赤。時號赤髭毗婆沙。后游匡山。為遠公所重。躬自負鐵于紫霄峰頂鑄塔。以如來真身舍利藏其中。今存焉。
隆興佛教編年通論卷第三 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第四
隆興府石室沙門 祖琇 撰
東晉
元興元年安帝在位。太尉桓元與八座書。重申何庾議沙門不敬王者。以謂庾意
【現代漢語翻譯】 現代漢語譯本：這些人都是普通人。如果因為小小的缺陷就批評鳩摩羅什（什公，指鳩摩羅什），而把功勞都歸於其他有智慧的人，那是不瞭解情況的。像生公（竺道生）和肇公（僧肇）兩位大師，他們頓悟本性，契合佛陀的心宗，弘揚偉大的佛教教義，他們的著作都還在，又怎麼能僅僅說是精通義理、達到神妙境界而已呢？ 永興元年，天竺（印度）尊者弗多羅來到秦地，數百名精通義學的沙門跟隨他。他們在寺中拿出《十誦律》的梵文版本。鳩摩羅什翻譯到一半時，弗多羅去世。恰逢沙門曇摩流支來到，他也精通戒律。廬山遠公（慧遠）聽說后非常高興，寫信到關中，勸說曇摩流支拿出他所學的戒律，來完成《十誦律》的翻譯。曇摩流支於是與鳩摩羅什繼續翻譯，最終完成了。完備的戒律從此開始。 天竺尊者佛陀耶舍來到姑臧。聽說鳩摩羅什接受了秦王的宮女，嘆息道：『鳩摩羅什就像美好的絲綿，怎麼能讓他進入帶刺的荊棘叢中呢？』鳩摩羅什聽說佛陀耶舍爲了自己遠道而來，擔心他錯過了自己而返回，勸說秦王迎接他。使者到達后，佛陀耶舍說：『皇帝的旨意遠道而來，我應當快馬加鞭，不辜負施主款待賢士的辛勤。如果像對待羅什那樣對待我，那麼貧道就該到北山以北去了。』使者回去後，秦王非常欽佩和期待，再次派遣使者以隆重的禮節邀請他。佛陀耶舍才肯前來。秦王在郊外迎接他，特別建造精舍安置他，供給如同對待國王一般。佛陀耶舍一概不接受，到時就出去乞食，只吃一頓飯。他精通《毗婆沙論》，而且鬍鬚是紅色的，當時號稱『赤髭毗婆沙』。後來他遊歷廬山，受到慧遠的器重。親自在紫霄峰頂背鐵，鑄造寶塔，把如來的真身舍利藏在其中，現在還存在。 《隆興佛教編年通論》卷第三 《隆興佛教編年通論》卷第四 隆興府石室沙門 祖琇 撰 東晉 元興元年，安帝在位。太尉桓玄給八座寫信，重申何充和庾冰關於沙門不尊敬君王的議論，認為庾冰的觀點是正確的。
【English Translation】 English version: These are all ordinary people. To criticize Kumārajīva (什公, referring to Kumārajīva) for a minor flaw and attribute the credit to other wise men is to misunderstand the situation. Masters like Sheng Zhao (生公, Zhu Daosheng) and Zhao Gong (肇公, Sengzhao), who had a sudden enlightenment of their inherent nature, aligned with the Buddha's mind-seal, and propagated the great Buddhist teachings, have their writings still extant. How can it be said that they merely mastered the profound meanings and attained a state of spiritual wonder? In the first year of Yongxing, the Venerable Punyatara from India (天竺) arrived in Qin, accompanied by hundreds of śrāmaṇas well-versed in Buddhist doctrines. They produced the Sanskrit version of the Daśa-bhāṇavāra-vinaya (《十誦律》) at the temple. When Kumārajīva had translated half of it, Punyatara passed away. Coincidentally, the śrāmaṇa Dharmaruci arrived, who was also proficient in the Vinaya. When Master Yuan of Mount Lu (匡山遠公, Huiyuan) heard of this, he was very pleased and wrote a letter to Guanzhong, urging Dharmaruci to bring forth his knowledge of the Vinaya to complete the translation of the Daśa-bhāṇavāra-vinaya. Dharmaruci then continued the translation with Kumārajīva, and it was eventually completed. The complete Vinaya began from this point. The Venerable Buddhayasas from India (天竺) arrived in Guzang. Upon hearing that Kumārajīva had accepted the palace women of the Qin king, he sighed, 'Kumārajīva is like fine silk; how can he be made to enter a thorny thicket?' When Kumārajīva heard that Buddhayasas had come from afar for his sake, fearing that he might miss him and return, he persuaded the Qin king to welcome him. After the envoy arrived, Buddhayasas said, 'The imperial decree has come from afar; I should hasten to repay the patron's diligence in treating scholars. If I am treated like Kumārajīva, then this poor monk should go north of the North Mountain.' After the envoy returned, the king admired and anticipated him greatly, and again sent an envoy to invite him with great courtesy. Only then was Buddhayasas willing to come. The king greeted him in the suburbs and specially built a monastery to accommodate him, providing for him as if he were a king. Buddhayasas accepted nothing, only going out to beg for food at the appointed time, eating only one meal. He was proficient in the Vibhasa (《毗婆沙論》), and had a red beard, so he was known as 'Red-Bearded Vibhasa' at the time. Later, he traveled to Mount Lu and was highly regarded by Huiyuan. He personally carried iron on his back to the summit of Zixiao Peak to cast a pagoda, in which he enshrined the relics of the Tathagata's true body, which still exists today. Comprehensive Treatise on Buddhist Chronology of Longxing, Volume 3 Comprehensive Treatise on Buddhist Chronology of Longxing, Volume 4 Compiled by Zuxiu, a śrāmaṇa of the Stone Chamber in Longxing Prefecture Eastern Jin Dynasty In the first year of Yuanxing, when Emperor An was on the throne, Grand Commandant Huan Xuan wrote a letter to the Eight Seats, reiterating He Chong and Yu Bing's arguments that śrāmaṇas did not respect the monarch, believing that Yu Bing's view was correct.
在尊主而禮據未盡。何出於偏信遂淪名體。夫佛之為化雖誕以茫浩。推乎視聽之外。以敬為本。此出處不異。蓋所期者殊。非敬恭宜廢也。老子同王侯於三大。原其所重。皆在於資生通運。豈獨以聖人在位而比稱二儀哉。將以天地之大德曰生。通生理物在乎王者。故尊其神器而禮實惟隆。豈是虛相崇重義在君御而已。沙門之所以生生資存。亦日用於理命。豈有受其德而遺其禮。沾其惠而廢其敬哉。於時朝士名賢答者甚眾。雖言未悟。時並㸦有其美。徒咸盡所懷而理蘊于情。元於是亟其書咨質于虎溪法師遠公。公慨然惜之曰。悲夫。斯乃交喪之所由。千載之否運。懼大法之將淪惑。往事之不忘。故著論五篇。究敘微意。庶后之君子崇敬佛教者或詳覽焉。
沙門不敬王者論在家第一
原夫佛教所明。大要以出家為異。出家之人凡有四科。其弘教通物則功侔帝王化兼治道。至於感俗悟時亦無世不有。但所遇有行藏。故以廢興為隱顯耳。其中可得論者。請略而言之。在家奉法則是順化之民。情未變俗跡同方內。故有天屬之愛。奉主之禮。禮敬有本。遂因之而成教。本其所因則功由在昔。是故因親以教愛。使民知有自然之恩。因嚴以教敬。使民知有自然之重。二者之來。實由冥應。應不在今。則宜尋其本。故以罪對
【現代漢語翻譯】 現代漢語譯本： 在尊敬君主和行禮方面，如果做得不夠周全，那是因為片面的信仰而導致名譽和行為受到損害。佛教的教化雖然顯得虛誕而廣闊，超出了視聽的範圍，但其根本在於敬。出家和在家雖然處境不同，但所期望的目標不同。並非說敬恭可以廢棄。老子將君王與天、地並列為『三大』，探究其所重視的，都在於資養生命、疏通執行。難道僅僅因為聖人在位，就將他與天地相提並論嗎？這是因為天地最大的德行在於生育，疏通生命、治理萬物在於君王。所以要尊敬他的權位，而禮儀實際上是最隆重的。難道僅僅是虛假的表象，崇尚尊重，意義在於君王的統治嗎？沙門之所以能夠生存和生活，也每天依賴於君王的治理。難道能接受他的恩德而遺忘禮儀，享受他的恩惠而廢棄尊敬嗎？當時，朝廷的士人和名士賢達回答的人很多，雖然言語沒有領悟，但都各自展現了自己的美好之處，只是都盡情抒發自己的想法，而道理蘊含在情感之中。於是，元立刻將這些書信諮詢于虎溪的法師慧遠（Huiyuan）。慧遠（Huiyuan）感慨地惋惜道：『可悲啊！這就是導致互相傷害的原因，是千年不遇的壞運氣。我擔心大法將會淪喪迷惑，不忘記過去的教訓。』所以撰寫了五篇文章，詳細敘述其中的深意，希望後來的君子崇尚尊敬佛教的人能夠詳細閱讀。 《沙門不敬王者論》在家第一 探究佛教所闡明的，主要在於以出家為不同。出家之人大概有四種類型。他們弘揚教義、溝通事物，其功勞可以與帝王相比，教化可以兼顧治理國家。至於感化世俗、覺悟時機，也沒有哪個時代沒有。只是所遇到的情況有進退，所以用廢棄和興盛來作為隱匿和顯現。其中可以討論的，請簡單地說一下。在家信奉佛法，就是順從教化的百姓，情感沒有改變，行為與世俗相同。所以有天生的親情之愛，有侍奉君主的禮儀。禮敬是有根本的，於是因此而形成教化。追溯它的根本，那麼功勞在於過去。因此通過親情來教導愛，使百姓知道有自然的恩情。通過威嚴來教導敬，使百姓知道有自然的尊重。這兩者的到來，實際上是由於冥冥之中的感應。如果感應不在現在，那麼就應該追尋它的根本。所以用罪來對應。
【English Translation】 English version: In respecting the sovereign and observing proper etiquette, any shortcomings arise from biased faith, leading to the degradation of one's reputation and conduct. Although the teachings of Buddhism may seem vast and boundless, extending beyond the realm of sight and hearing, its foundation lies in reverence. While the circumstances of those who have left home (to become monks) and those who remain at home differ, their ultimate aspirations are distinct. It is not to say that reverence and respect can be abandoned. Lao Tzu equates the ruler with Heaven and Earth as one of the 'Three Greats,' emphasizing their importance in nurturing life and facilitating its course. Is it merely because the sage is in a position of power that he is compared to Heaven and Earth? It is because the greatest virtue of Heaven and Earth lies in creation, and the facilitation of life and governance of all things rests with the ruler. Therefore, his authority should be respected, and the rituals performed should be of the utmost solemnity. Is it merely a superficial display, emphasizing respect, with the meaning solely residing in the ruler's governance? The reason why the Shramanas (Buddhist monks) are able to live and thrive is also due to their daily reliance on the ruler's governance. How can they accept his grace and forget etiquette, enjoy his benevolence and abandon respect? At that time, many courtiers, renowned scholars, and virtuous individuals responded, and although their words lacked enlightenment, they each displayed their own merits, expressing their thoughts to the fullest extent, with reason embedded in emotion. Thereupon, Yuan promptly consulted the Dharma Master Huiyuan (Huiyuan) of Tiger Creek with these letters. Huiyuan (Huiyuan) lamented with sorrow: 'Alas! This is the cause of mutual harm, an unfortunate turn of events that occurs once in a thousand years. I fear that the Great Dharma will be lost and confused, and I do not forget the lessons of the past.' Therefore, he wrote five essays, elaborating on the subtle meanings within, hoping that future gentlemen who revere and respect Buddhism will examine them in detail. 'A Shramana's Argument Against Not Respecting the Ruler' - First Chapter: On Being at Home Exploring what Buddhism elucidates, the main point lies in the difference of leaving home (to become a monk). There are roughly four types of people who leave home. They propagate the teachings and communicate with all things, their merits comparable to those of emperors, and their teachings can encompass the governance of the country. As for influencing customs and awakening to opportunities, there is no era without them. It is just that the situations they encounter involve advancement and retreat, so they use abandonment and prosperity as concealment and manifestation. Among those that can be discussed, please let me briefly mention them. Those who uphold the Dharma at home are the people who obey the teachings, their emotions unchanged, and their actions the same as those of the world. Therefore, there is the natural love of family, and the etiquette of serving the ruler. Reverence and respect have a foundation, and thus form teachings. Tracing its foundation, then the merit lies in the past. Therefore, through kinship, teach love, so that the people know that there is natural grace. Through dignity, teach respect, so that the people know that there is natural reverence. The arrival of these two is actually due to a response in the dark. If the response is not in the present, then one should seek its foundation. Therefore, use sin to correspond.
為刑罰。使懼而後謹。以天堂為爵賞。使悅而後動。是皆即其影響之報而明於教。以因順為通而不革其自然也。何者。夫厚身存生。以有封為滯。累根深固存我未忘。方將以情慾為苑囿。聲色為遊觀。耽面世樂不能自強而特出。是故教之所撿以此為涯。而不明其外耳。其外未明則大同于順化。故不可受其德而遺其禮。沾其惠而廢其敬。是故悅釋迦之風者。輒先奉親而敬君。變俗而投簪者。必待命而順動。若君親有疑則退求其志以俟同悟。斯乃佛教之所以重資生助王化于治道者也。論者立言之旨貌有所同。故位夫內外之分以明在三之志。略敘經意。宣寄所懷。
沙門不敬王者論出家第二
出家則是方外之賓。跡絕於物。其為教也。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。求宗不由於順化。則不重運通之資。息患不由於存身。則不貴厚生之益。此理之與形乖。道之與俗反者也。若斯人者。自誓始於落簪。立志形乎變服。是故凡在出家。皆遁世以求其志。變俗以達其道。變俗則章服不得與世典同禮。遁世則宜高尚其跡。夫然故能拯溺俗于沉流。㧞幽根于重劫。遠通三乘之津。廣開天人之路。如令一夫全德。則道洽六親澤流天下。雖不處王侯之位。亦已協契皇極在宥生民矣。是故內乖天
【現代漢語翻譯】 現代漢語譯本：用刑罰使人畏懼，然後行為謹慎；用天堂作為爵位賞賜，使人喜悅，然後行動。這些都是根據行為的影響和報應來闡明教義，以順應人情為通達，而不改變人的自然本性。為什麼這麼說呢？那些看重自身生存的人，把擁有封地作為一種束縛；那些執著于根本，深深紮根於世俗的人，還沒有忘記『我』的存在。他們將以情慾作為樂園，以聲色作為遊樂觀賞的對象，沉溺於世俗的快樂而不能自拔。因此，佛教的教義所約束的範圍以此為界限，而不闡明其外面的世界。其外面的世界沒有闡明，就與順應自然變化沒有太大區別。所以，不能只接受它的恩德而拋棄它的禮儀，只享受它的恩惠而廢棄對它的尊敬。因此，喜歡釋迦（釋迦牟尼，佛教創始人）教義的人，總是先孝敬父母，尊敬君王；改變習俗而出家的人，必須等待君王的命令，順從君王的行動。如果君王和父母有所疑慮，就退而尋求他們的意願，以等待共同領悟。這就是佛教之所以重視資助生命，輔助王道教化治理國家的原因。議論者立論的宗旨表面上有所相同，所以要區分內外，以闡明佛教的三重志向。我簡略地敘述經文的意義，表達我心中的想法。 現代漢語譯本：沙門（佛教出家人的通稱）不敬王者論 出家第二 現代漢語譯本：出家就是身處世俗之外的人，行為與世俗隔絕。它的教義是：明白禍患和牽累都源於有身體，所以不執著于身體來止息禍患；知道生命產生是由於稟受陰陽二氣的變化，所以不順應陰陽二氣的變化來尋求根本。尋求根本不依靠順應陰陽二氣的變化，所以不看重運通的資助；止息禍患不依靠儲存身體，所以不看重養護身體的益處。這個道理與形體相違背，道與世俗相反。像這樣的人，從落髮爲僧的那一刻起就立下誓言，改變服飾就表明了自己的志向。因此，凡是出家的人，都是爲了追求自己的志向而遁世，爲了通達自己的道而改變習俗。改變習俗，那麼服裝就不能與世俗的禮儀相同；遁世，就應該使自己的行為高尚。這樣，才能拯救沉溺於世俗洪流中的人，拔除深埋于累世劫難中的禍根，開闢通往三乘（聲聞乘、緣覺乘、菩薩乘）的道路，廣泛開闢通往天界和人間的道路。如果有一個人具備了完美的德行，那麼他的道就能普及六親，恩澤流佈天下。即使不身處王侯的地位，也已經與皇極（最高的準則）相契合，在安定百姓的生活了。因此，內心違背天
【English Translation】 English version: Punishments are used to instill fear, leading to cautious behavior. Heaven is used as a reward, bringing joy and motivating action. These methods explain teachings based on the impact and consequences of actions, embracing compliance as a means of communication without altering one's natural disposition. Why is this so? Those who value their physical existence regard having a fief as a burden. Those who cling to their roots, deeply entrenched in the world, have not forgotten the 'self'. They will use emotions and desires as gardens, sounds and sights as entertainment, indulging in worldly pleasures and unable to extricate themselves. Therefore, the scope of Buddhist teachings is limited to this, without elucidating the world beyond. Without clarifying the world beyond, there is little difference from conforming to natural changes. Thus, one should not only accept its grace and abandon its rituals, only enjoy its benefits and abandon its respect. Therefore, those who admire the teachings of Sakyamuni (the founder of Buddhism) always first honor their parents and respect their rulers. Those who change customs and become monks must await the ruler's command and comply with the ruler's actions. If the ruler and parents have doubts, they should retreat and seek their intentions, waiting for a common understanding. This is why Buddhism values supporting life and assisting the king's way of teaching and governing the country. The arguments of debaters appear similar on the surface, so it is necessary to distinguish between the internal and external to clarify the threefold aspirations of Buddhism. I briefly describe the meaning of the scriptures and express my thoughts. English version: 'A Discourse on Why Monks Do Not Bow to Kings' - Chapter Two: Renouncing the Household Life English version: Renouncing the household life means being a guest outside the mundane world, with actions detached from material things. Its teaching is: understanding that calamities and burdens arise from having a body, so one does not cling to the body to cease calamities; knowing that life arises from the transformation of yin and yang, so one does not conform to the transformation of yin and yang to seek the root. Seeking the root does not rely on conforming to the transformation of yin and yang, so one does not value the assistance of circulation; ceasing calamities does not rely on preserving the body, so one does not value the benefits of nourishing the body. This principle contradicts form, and the Way is contrary to the mundane. Such a person makes a vow from the moment they shave their head and become a monk, and changing their clothes shows their ambition. Therefore, all who renounce the household life do so to escape the world and pursue their aspirations, and change customs to achieve their Way. Changing customs means that clothing cannot be the same as worldly rituals; renouncing the world means that one should make their actions noble. In this way, one can save those drowning in the torrent of the mundane world, uproot the roots buried in countless kalpas (aeons), open the path to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and widely open the path to the heavens and the human realm. If one person possesses perfect virtue, then their Way can spread to their six relatives and their grace can flow throughout the world. Even if they are not in the position of a king or marquis, they have already conformed to the supreme standard and brought peace to the lives of the people. Therefore, inwardly contradicting the heavens
屬之重而不違其孝。外闕奉主之恭而不失其敬。從此而觀。故知超化表以尋宗則理深而義篤。照太息以語仁則功末而惠淺。若然者。雖將面冥山而旋步。猶或恥聞其風。豈況與夫順化之民尸祿之賢同其孝敬者哉。
沙門不敬王者論求宗不順化第三
問曰。尋夫老氏之意。天地以得一為大。王侯以體順為尊。得一故為萬化之本。體順故有運通之功。然則明宗必存乎體極。體極必由於順化。是故先賢以為美談。眾論所不能異。異夫眾論者則義無所取。而云不順化何耶。答曰。凡在有方。同稟生於大化。雖群品萬殊。精粗異實。統極而言唯有靈與無靈耳。有靈則有情于化。無靈則無情于化。無情于化。化畢而生盡。生不由情。故形朽而化滅。有情于化。感物而動。動必以情。故其生不絕。其生不絕則其化彌廣而形彌積。情彌滯而累彌深。其為患也焉可勝言哉。是故經稱泥洹不變以化盡為宅。三界流動以罪苦為場。化盡順因緣。永息流動。則受苦無窮。何以明其然。夫生以形為桎梏。而生由化有。化以情感。則神滯其本而智昏其照。介然有封則所存唯己。所涉唯動。於是靈轡失御生涂日開。方隨貪愛于長流。豈一受而已哉。是故反本求宗者不以生累其神。超落塵封者不以情累其生。不以情累其生則生可滅。不以生
【現代漢語翻譯】 現代漢語譯本：他們的行為非常重視孝道，但又不違背孝道的根本。表面上，他們可能缺少對君主的恭敬，但內心卻不失敬意。從這個角度來看，就知道超越世俗的表面現象去探尋根本，那麼道理就深刻而意義重大。如果只關注表面的順從，用太息來表達仁義，那麼功效就微小而恩惠淺薄。如果是這樣，即使將要面對冥山（指死亡）而轉身離開，或許還會恥于聽到世俗的風氣。更何況是那些與隨波逐流的民眾和只求俸祿的庸才一樣，把孝敬停留在表面的賢人呢？
《沙門不敬王者論·求宗不順化第三》
問：探尋老子的思想，天地以得到『一』為最大，王侯以體現順應自然為尊貴。得到『一』是萬物變化的根本，體現順應自然有執行通達的功效。那麼，明白根本必定在於達到極致，達到極致必定是由於順應變化。因此，先賢認為這是美好的言論，各種議論都不能反駁。反駁這些議論，就沒有任何意義可取。但你卻說不順應變化，這是為什麼呢？答：凡是在一定範圍內的存在，都同樣稟賦于大自然的化育而產生。雖然萬物千差萬別，精粗不同，但總的來說，只有有靈性和無靈性兩種。有靈性就對變化有情感，無靈性就對變化沒有情感。對變化沒有情感，變化結束生命也就終結。生命不是由情感產生的，所以形體腐朽變化也就消滅了。對變化有情感，就會因外物而產生觸動，觸動必定伴隨著情感。所以生命不會斷絕，生命不會斷絕，那麼變化就更加廣泛，形體就更加積累，情感就更加滯留，牽累就更加深重。它所造成的禍患哪裡能夠說得完呢？因此，佛經上說，『泥洹』（涅槃，佛教最高境界，指滅度一切煩惱，達到不生不滅的境界）是不變的，以變化終結為歸宿。三界（佛教指眾生輪迴的欲界、色界、無色界）是流動的，以罪惡痛苦為場所。變化終結，順應因緣，永遠停止流動，那麼承受的痛苦就沒有窮盡。憑什麼說明是這樣呢？生命以形體為束縛，而生命是由變化產生的，變化又以情感為動力，那麼精神就會滯留在根本，智慧就會昏暗不明。一旦有了界限和封閉，那麼所關心的就只有自己，所涉及的就只有行動。於是，精神的韁繩失去控制，通往輪迴的道路日益開啟，只能隨著貪愛在生死長河中漂流，難道只承受一次就結束了嗎？因此，返本求源的人不讓生命牽累精神，超越塵世束縛的人不讓情感牽累生命。不讓情感牽累生命，那麼生命就可以滅度；不讓生命牽累精神，
【English Translation】 English version: Their actions highly value filial piety, yet do not violate its fundamental principles. Outwardly, they may lack the respect due to the ruler, but inwardly they do not lose their reverence. From this perspective, one understands that transcending superficial appearances to seek the root is profound in reason and significant in meaning. If one only focuses on superficial obedience, expressing benevolence with sighs, then the effect is small and the benefit shallow. If that is the case, even if one were about to face Ming Mountain (referring to death) and turn away, one might still be ashamed to hear the worldly customs. How much more so are those who, like the common people who drift with the tide and the mediocre talents who only seek salary, confine their filial piety and respect to the surface?
Treatise on Why Monks Do Not Bow Down to Kings: Chapter 3, Seeking the Source and Not Conforming to Transformation
Question: Examining the ideas of Laozi, the universe considers obtaining 'the One' (天地以得一) as the greatest, and rulers consider embodying accordance with nature as the most noble. Obtaining 'the One' is the root of all transformations, and embodying accordance with nature has the effect of smooth operation. Therefore, understanding the root must lie in reaching the extreme, and reaching the extreme must be due to conforming to transformation. Thus, the ancient sages considered this a beautiful statement, and various arguments cannot refute it. Refuting these arguments has no meaning to be taken. But you say not conforming to transformation, why is that? Answer: All beings within a certain range are equally endowed with the nurturing of nature. Although all things are different, with varying degrees of refinement, generally speaking, there are only two types: those with spirit and those without spirit. Those with spirit have emotions towards transformation, and those without spirit have no emotions towards transformation. Those without emotions towards transformation, when transformation ends, life also ends. Life is not produced by emotions, so when the body decays, transformation also ceases. Those with emotions towards transformation will be moved by external things, and movement is always accompanied by emotions. Therefore, life will not be cut off. If life is not cut off, then transformation will be more extensive, the body will be more accumulated, emotions will be more stagnant, and entanglements will be deeper. How can one possibly describe all the troubles it causes? Therefore, the Buddhist scriptures say that 'Nirvana' (泥洹, the highest state in Buddhism, referring to the extinction of all afflictions and the attainment of a state of non-birth and non-death) is unchanging, taking the end of transformation as its home. The Three Realms (三界, in Buddhism, referring to the realm of desire, the realm of form, and the formless realm where beings are reincarnated) are flowing, taking sin and suffering as their place. When transformation ends, conforming to conditions, and eternally stopping the flow, then the suffering endured will be endless. How can it be shown to be so? Life takes the body as a shackle, and life is produced by transformation, and transformation is driven by emotions, then the spirit will stagnate at the root and wisdom will be obscured. Once there are boundaries and closures, then the only concern is oneself, and the only involvement is action. Thus, the reins of the spirit are lost, and the path to reincarnation is increasingly opened, only to drift along the river of greed and love, will it end after only one suffering? Therefore, those who return to the root and seek the source do not let life burden the spirit, and those who transcend the bonds of the world do not let emotions burden life. If emotions do not burden life, then life can be extinguished; if life does not burden the spirit,
累其神則神可冥。冥神絕境故謂之泥洹。泥洹之名豈虛稱也哉。請推而實之。天地雖以生生為大。而未能令生者不死。王侯雖以存存為功。而未能令存者無患。是故前論云。達患累緣于有身。不存身以息患。知生生由於稟化。不順化以求宗。義存於此。義存於此。斯沙門之所以抗禮萬乘高尚其事。不爵王侯而沾其惠者也。
沙門不敬王者論體極不兼應第四
問曰。歷觀前史。上皇已來。在位居宗者未始異其原本。本不可二。是故百代同典咸一其統。所謂唯天為大惟堯則之。如此則非智有所不照。自無外可照。非理有所不盡。自無理可盡。以此推視聽之外廓無所寄。理無所寄則宗極可明。今諸沙門不悟文表之意。而惑教表之文。其為謬也固已甚矣。若復顯然有驗。此乃希世之聞。答曰。夫幽宗曠邈。神道精微。可以理尋難以事詰。既涉乎教。則以因時為檢。雖應世之具優劣萬差。至於曲成在用咸即民心而通其分。分至則止其智之所不知而不關其外者也。若然則非體極者之所不兼。兼之者不可並御耳。是以古之語大道者。五變而刑名可舉。九變而賞罰可言。此但方內之階差而猶不可頓說。況其外者乎。請復推而廣之以遠其類。六合之外存而不論者。非不可論。論之或乖。六合之內論而不辨者。非不可辨。辨之
【現代漢語翻譯】 現代漢語譯本 耗盡其精神，精神就可以達到冥寂的境界。達到冥寂的精神，超越了所有界限，所以稱之為『泥洹』（Nirvana，涅槃，指解脫生死輪迴的境界）。『泥洹』這個名稱難道是虛假的嗎？請進一步推論來證實它。天地雖然以生生不息為最大，卻不能使活著的東西不死。王侯雖然以保全現有狀態為功績，卻不能使存在的東西沒有憂患。因此，前面的論述說：認識到憂患的根源在於有身體，所以不執著于身體來止息憂患；知道生生不息是由於稟受陰陽二氣的變化，所以不順應這種變化來尋求根本的真理。意義就在於此。意義就在於此。這就是沙門（Śrāmaṇa，佛教或耆那教的出家修行者）之所以能夠以平等的禮節對待帝王，高尚其事業，不接受王侯的爵位卻享受他們的供養的原因。
《沙門不敬王者論·體極不兼應第四》
問：縱觀以往的歷史，從上古的帝王以來，在位統治者沒有改變其根本地位。根本是獨一無二的，因此歷代都遵循同樣的準則，統一天下。所謂『只有天是最大的，只有堯可以作為傚法的對象』。這樣看來，沒有什麼智慧不能照見的，因為沒有外在的事物可以照見；沒有什麼道理不能窮盡的，因為沒有道理可以窮盡。由此推論，視聽之外，廓然無所寄託。道理沒有寄託之處，那麼最高的準則就可以明白了。現在這些沙門不領悟經典文字表面的意思，卻迷惑于教義文字的表面，他們的錯誤實在是太大了。如果確實有明顯的證據，這真是世間罕見的事情。 答：深奧的宗旨是廣闊而遙遠的，精神的道理是精妙而細微的，可以用道理來探尋，難以用具體的事例來詰難。既然涉及到教義，就應該以適應時代為標準。雖然適應世俗的方法有優劣萬千的差別，但爲了圓滿成就，在運用上都順應民心來溝通其職分。職分達到極限，就停止在他們的智慧所不能瞭解的範圍，而不干涉其外。如果這樣，那麼就不是體悟最高準則的人所不能包容的，包容他們的人不可以同時駕馭他們。因此，古代談論大道的人，經過五次變化，刑名就可以確立；經過九次變化，賞罰就可以施行。這只是方圓之內的階梯，尚且不能一下子說清楚，更何況是方圓之外的道理呢？請讓我進一步推論和擴充套件，以便使你明白其中的道理。六合（指天地四方）之外，存在卻不加以討論的事物，不是不能討論，而是討論了可能會出錯。六合之內，討論卻不加以辨明的事物，不是不能辨明，而是辨明了
【English Translation】 English version If one exhausts their spirit, the spirit can reach the state of profound stillness. A spirit that has reached profound stillness, transcending all boundaries, is therefore called 『Nirvana』 (Nirvana, referring to the state of liberation from the cycle of birth and death). Is the name 『Nirvana』 a false one? Please further deduce to verify it. Although Heaven and Earth consider ceaseless generation as the greatest, they cannot prevent living beings from dying. Although kings and lords consider preserving the existing state as merit, they cannot prevent existing beings from having worries. Therefore, the previous discussion said: realizing that the source of suffering lies in having a body, one does not cling to the body to cease suffering; knowing that ceaseless generation is due to the transformation of Yin and Yang, one does not follow this transformation to seek the fundamental truth. The meaning lies in this. The meaning lies in this. This is why the Śrāmaṇa (Buddhist or Jain renunciate) can treat emperors with equal courtesy, uphold their noble cause, and enjoy the offerings of kings and lords without accepting their titles.
《Treatise on Śrāmaṇas Not Respecting Kings - Chapter 4: The Ultimate Principle Cannot Be Concurrently Applied》
Question: Looking back at past history, since the ancient emperors, those who have been in positions of power have never changed their fundamental status. The fundamental is unique, therefore, generations have followed the same principles, unifying the world. As the saying goes, 『Only Heaven is the greatest, only Yao can be taken as a model.』 In this way, there is nothing that wisdom cannot illuminate, because there is nothing external to illuminate; there is no principle that cannot be exhausted, because there is no principle that cannot be exhausted. From this, it can be inferred that beyond sight and hearing, there is nothing to rely on. If there is nowhere for principle to rely on, then the highest standard can be understood. Now, these Śrāmaṇas do not understand the superficial meaning of the scriptures, but are confused by the surface of the teachings, their error is indeed too great. If there is indeed clear evidence, this is truly a rare thing in the world. Answer: The profound doctrine is vast and distant, the spiritual principle is subtle and refined, it can be explored with reason, but difficult to challenge with specific examples. Since it involves doctrine, it should be based on adapting to the times as the standard. Although the methods of adapting to the world have myriad differences in quality, in order to achieve perfection, they all conform to the people's hearts to communicate their duties. When the duties reach their limit, they stop at the scope that their wisdom cannot understand, and do not interfere with what is beyond it. If so, then it is not that those who embody the ultimate principle cannot tolerate them, but those who tolerate them cannot govern them concurrently. Therefore, those who spoke of the Great Dao in ancient times, after five changes, penal law could be established; after nine changes, rewards and punishments could be implemented. This is only the ladder within the square, and it cannot be explained all at once, let alone the principles beyond the square? Please allow me to further deduce and expand, so that you may understand the reasoning within. Things that exist outside the six directions (referring to the universe), but are not discussed, are not that they cannot be discussed, but that discussing them may be wrong. Things that are discussed within the six directions, but are not distinguished, are not that they cannot be distinguished, but that distinguishing them
或疑。春秋經世先王之志辨而不議者。非不可議。議之或亂。此三者皆即其身耳目之所不至以為關鍵。而不關視聽之外者也。因此而求聖人之意。則內外之道可合而明矣。常以為道法之與名教。如來之與堯孔。發致雖殊潛相影響。出處誠異終期則同。詳而辨之指歸可見。理或有先合而後乖。有先乖而後合。先合而後乖者。諸佛如來則其人也。先乖而後合者。歷代君王未體極之主斯其流也。何以明之。經云。佛有自然神妙之法。化物以權。廣隨所入。或為靈仙轉輪聖帝。或為卿相國師道士。若此之倫在所變現。諸王君子莫知為誰。此所謂先合而後乖者也。或有始創大業而功化未就。跡有參差故所受不同。或期功于身後。或顯應于當年。聖王即之而成教者亦不可稱算。雖抑引無方必歸塗有會。此所謂先乖而後合者也。若令乖而後合。則擬步通涂者必不自涯於一揆。若令先合而後乖。則釋迦之與堯孔歸致不殊斷可知矣。是故自乖而求其合。則知理會之必同。自合而求其乖。則悟體極之多方。但見形者之所不兼。故惑眾涂而駭其異耳。因茲而觀天地之道。功盡于運化。帝王之德。理極于順通。若以對夫獨絕之教不變之宗。固不得同年而語其優劣。亦以明矣。
沙門不敬王者論形盡神不滅第五
問曰。論旨以化盡為
【現代漢語翻譯】 現代漢語譯本 或許有人會疑惑。《春秋》闡述經世之道和先王的志向，辨析而不議論，並非不能議論，而是議論可能會導致混亂。這三點都是以自身耳目所不能及之處作為關鍵，而不是不關乎視聽之外的事物。因此來探求聖人的意圖，那麼內外的道理就可以融會貫通而明白了。我常常認為道家佛法與儒家的名教，如來佛與堯舜孔子，其出發點雖然不同，但潛在地相互影響；出世和入世的道路確實不同，但最終的目標卻相同。詳細地辨析，其最終的指向是可以看出來的。道理有時先合而後分歧，有時先分歧而後融合。先合而後分歧的，諸佛如來就是這樣的人。先分歧而後融合的，歷代君王中未能體悟至極之道的君主就是這一類。用什麼來證明呢？經書上說，佛有自然神妙的法力，用權宜之計來教化眾生，廣泛地隨著所處的環境而變化，有時化身為靈仙、轉輪聖王，有時化身為卿相、國師、道士，像這樣的人，佛在任何地方都可以顯現，諸王君子沒有誰知道他是誰。這就是所說的先合而後分歧。或者有人開始建立大業而功德教化尚未完成，事蹟上有差異，所以接受的待遇也不同，有的期望功德在身後顯現，有的期望在當年就顯現。聖明的君王傚法佛陀而成就教化的，也是不可勝數的。雖然引導的方式不同，但最終必然會殊途同歸。這就是所說的先分歧而後融合。如果認為先分歧而後融合，那麼想要傚法佛陀的人必然不會侷限於一種方式；如果認為先融合而後分歧，那麼釋迦牟尼佛與堯舜孔子的最終目標沒有差別，就可以斷定了。因此，從分歧中尋求融合，就知道道理最終必然相同；從融合中尋求分歧，就領悟到體悟至極之道的方式多種多樣。只是那些只見表面現象的人不能兼顧，所以才會被眾多的途徑迷惑，並對其中的差異感到驚訝罷了。因此來觀察天地的執行之道，其功用在於變化和執行；帝王的德行，其道理在於順應和通達。如果用它來與絕對獨特的佛教教義和永恒不變的宗旨相比，當然不能相提並論，來談論其優劣，這也是很明顯的道理。 《沙門不敬王者論》 形盡神不滅 第五 有人問道：文章的宗旨認為，教化窮盡了就……
【English Translation】 English version Someone might doubt: 'The Spring and Autumn Annals' expounds the principles of governing the world and the aspirations of the former kings, analyzing without commenting. It's not that it's impossible to comment, but commenting might lead to chaos. These three points all take what one's own eyes and ears cannot reach as the key, rather than things that are unrelated to what one sees and hears. Therefore, if we seek the intentions of the sages, then the inner and outer principles can be combined and understood. I often think that the Daoist and Buddhist teachings and the Confucian teachings of names, Tathagata Buddha and Yao, Shun, and Confucius, although their starting points are different, they potentially influence each other; the paths of leaving the world and entering the world are indeed different, but the ultimate goals are the same. If we analyze in detail, the ultimate direction can be seen. Sometimes the principles first converge and then diverge, and sometimes they first diverge and then converge. Those who first converge and then diverge are the Buddhas and Tathagatas. Those who first diverge and then converge are the monarchs of past dynasties who have not realized the ultimate path. How can we prove this? The scriptures say that the Buddha has natural and wonderful powers, using expedient means to teach sentient beings, widely changing according to the environment, sometimes transforming into spiritual immortals, Chakravartin kings, sometimes transforming into ministers, national teachers, and Daoists. Like this kind of person, the Buddha can manifest anywhere, and no king or gentleman knows who he is. This is what is called first converging and then diverging. Or someone starts a great cause and the merits and teachings have not yet been completed, and there are differences in the deeds, so the treatment received is also different. Some expect the merits to appear after death, and some expect them to appear in the same year. The wise kings who follow the Buddha and achieve teachings are also countless. Although the ways of guiding are different, they will eventually converge to the same destination. This is what is called first diverging and then converging. If it is believed that first diverging and then converging, then those who want to imitate the Buddha will not be limited to one way; if it is believed that first converging and then diverging, then it can be determined that there is no difference between Shakyamuni Buddha and Yao, Shun, and Confucius in their ultimate goals. Therefore, seeking convergence from divergence, one knows that the principles will eventually be the same; seeking divergence from convergence, one realizes that there are many ways to realize the ultimate path. It is only those who only see the surface phenomena who cannot take care of everything, so they are confused by the many paths and surprised by the differences. Treatise on Why Monks Do Not Bow to Kings: The Body Decays, but the Spirit Does Not Perish, Part 5 Someone asked: 'The purpose of the essay is that when the teachings are exhausted...'
至極。故造極者必違化而求宗。求宗不由於順化。是以引歷代君王使同之佛教。令體極之主以權居統。此雅論之所託。自必于大通者也。求之實當。理則不然。何者。夫稟氣極於一生。生盡則消液而同無。神雖妙物。固是陰陽之所化耳。既化而為生。又化而為死。既聚而為始。又散而為終。因此而推。固知神形俱化原無異統。精粗一氣始終同宅。宅全則氣聚而有靈。宅毀則氣散而照滅。散則反所受于天本。滅則復歸于無物。反覆終窮皆自然之數耳。孰為之哉。若令本異則異氣。數合合則同化爾。為神之處形。猶火之在木。其生必存。其毀必滅。形離則神散而罔寄。木朽則火寂而靡托。理之然矣。假使同異之分昧而難明。有無之說必存乎聚散。聚散氣變之總名。萬化之生滅。故莊子曰。人之生。氣之聚。聚則為生。散則為死。若死生為彼之徒。則吾又何患。古之善言道者必有以得之。若果然耶。至理極於一生。生盡不化。義可尋矣。答曰。夫神者何耶。精極而為靈者也。精極則非卦象之所圖。故聖人以妙物而為言。雖有上智猶不能定其體狀窮其幽致。而談者以常識生疑。多同自亂。其為誣也亦已深矣。將欲言之。是乃言夫不可言。今于不可言之中復相與言依俙。神也者。圓應無主。妙盡無名。感物而動。假數而行。感物
而非物。故物化而不滅。假數而非數。故數盡而不窮。有情則可以物感。有識則可以數求。數有精粗。故其性各異。智有明闇故其照不同。推此而論。則知化以情感。神以化傳。情為化之母。神為情之根。情有會物之道。神有冥移之功。但悟徹者反本。惑理者逐物耳。古之論道者亦未有所同。請引而明之。莊子發玄音于大宗曰。大塊勞我以生。息我以死。又以生為人羈。死為反真。此所謂知生為大患。以無生為反本者也。文子稱黃帝之言曰。形有靡而神不化。以不化乘化其變無窮。莊子亦云。特犯人之形而猶喜。若人之形。萬化而未始有極。此所謂知生不盡於一化。方逐物而不反者也。二子之論雖未究其實。亦嘗傍宗而有聞焉。論者不尋方方生死之說。而或聚散於一化。不思神道有妙物之靈。而謂精粗同盡。不亦悲乎。火木之喻原自聖典。失其流統。故幽興莫尋。微言遂淪於常教。令談者資之以成疑。向使時無悟宗之匠。則不知有先覺之明冥傳之功。沒世靡聞。何者。夫情數相感其化無端。因緣密構潛相傳寫。自非達觀孰識其變。自非達觀孰識其會。請為論者驗之。以實火之傳於薪。猶神之傳於形。火之傳異薪。猶神之傳異形。前薪非后薪。則知指窮之術妙。前形非后形。則悟情數之感深。惑者見形朽於一生。便以謂
神情供喪。猶睹火窮於一木。謂終期都盡耳。此曲從養生之談。非遠尋其類者也。就如來論。假令形神俱化始自天本。愚智資生同稟所受。問所受者為受之於形耶。為受之於神耶。若受之於形。凡在有形皆化而為神矣。若受之於神。是為以神傳神。則丹朱與帝堯齊聖。重華與瞽瞍等靈。其可然乎。其可然乎。如其不可。固知冥緣之合著于在昔。明闇之分定於形初。雖靈均善運猶不能變性之自然。況降茲已還乎。驗之於理則微言而有徴。校之以事可無惑于大道。論成后。有退居之賓步明月而宵游。相與共集法堂。因而問曰。敬尋雅論大歸可見。殆無所間。一日試重研究。蓋所未盡亦少許處耳。意以為沙門德式是變俗之殊制。道家之名器。施於君親固宜略于形敬。今所疑者。謂甫創難就之業。遠期化表之功。潛澤無現法之效。來報玄而未應。乃令王公獻供信士屈體。得無坐受其德。陷乎早計之累。虛沾其惠。貽夫素餐之譏耶。主人良久乃應曰。請為諸賢近取其類。有人於此奉宣時命。遠通殊方九譯之俗。問王者以當資以糇糧錫以輿服否。答曰然。主人曰。類可尋矣。夫稱沙門者何耶。謂其能發矇俗之幽昏。啟化表之玄路。方將以兼忘之道與天下同往。使希高者揖其遺風。漱流者味其餘津。若然。雖大業未就。觀其超步之跡
。所悟固已弘矣。然則運通之功資存之益尚未酬其始誓之心。況答三業之勞乎。又斯人者。形雖有待。情無近寄。視夫四事之供若蟭蚊之過乎其前。耳濡沫之惠復焉足語哉。眾賓於是始悟。冥涂以開轍為功。息心以凈畢為道。乃忻然怡衿詠言而退。
論曰。遠公著論之明年。安帝竟為逆賊篡位。蒙塵江表。閱三稔而後返正。方是時可謂世衰運否。人百其憂。遠獨廩然主盟聖道。推原吾釋與堯孔同其風。繇是一時賢者賴以有安。至於敬主之議。區區論辨。蓋負荷宗教不得不爾。及遠論一出。不特當時群議盡廢。致萬世資以為案撿。嗚呼。羅什謂西域沙門晨興必向風暯拜。稱遠為東方護法菩薩者。渠不信哉。
義熙二年。天竺尊者佛䭾跋陀至長安。什公倒屣迎之。以相得遲暮為恨。議論多發藥。跋陀曰。公所譯未出人意。乃有高名。何耶。什曰。吾以年運已往為學者妄相粉飾。公雷同以為高可乎。從容決未了之義。彌增誠敬。秦太子姚泓延至東宮對什論法。什問曰法雲何空。答曰。眾微成色。色無自性。故色即空。又問。既以極微破色空。復云何破一微。答曰。以一微故眾微空。以眾微故一微空。沙門寶云譯出此語。不省其意。皆謂跋陀所計微塵是常。更申請之。䟦陀曰。法不自生。緣會故生。緣一微故有眾
【現代漢語翻譯】 現代漢語譯本：他所領悟的道理固然已經很宏大了。然而，疏通佛法、利益眾生的功德，還沒有報答他最初的誓願，更何況是酬謝身、口、意三業的辛勞呢？而且這個人（指遠公），形體雖然有所需求，但情感上沒有可以寄託的地方。看待人們提供的飲食等四事供養，就像小蟲從眼前飛過一樣。耳朵沾染到的些微恩惠，又怎麼值得一提呢？眾賓客這才開始領悟，在黑暗的道路上，開闢道路就是功德；止息妄念，以清凈涅槃為最終目標。於是都高興地整理衣襟，吟詠著佛理而退下。
評論說：遠公撰寫《明報應論》的第二年，安帝竟然被叛賊篡奪皇位，流亡到江表。過了三年才得以返回朝廷。當時可以說是世道衰敗，命運不濟，人們都憂心忡忡。只有遠公凜然地主持聖道，認為我們佛教與堯、孔的思想是一致的。因此，當時的賢士們都依賴他而得以安定。至於他敬奉君主的議論，那些細微的辯論，都是因為肩負著宗教的責任不得不這樣做。等到遠公的理論一出，不僅當時的所有議論都停止了，還成為後世可以借鑑的準則。唉！鳩摩羅什（Kumārajīva）說西域的沙門早上起來一定會向東方遙拜，稱讚遠公是東方的護法菩薩，難道是他不相信嗎？
義熙二年，天竺的尊者佛陀跋陀羅（Buddhabhadra）到達長安。鳩摩羅什（Kumārajīva）非常高興地迎接他，遺憾相見太晚。議論佛法時，常常能切中要害。佛陀跋陀羅（Buddhabhadra）說：『您翻譯的佛經並沒有超出常人的理解，卻有很高的名聲，這是為什麼呢？』鳩摩羅什（Kumārajīva）說：『我認為是因為我年事已高，學者們才胡亂地讚美我。您也隨聲附和，認為我的水平很高嗎？』他們從容地討論尚未理解的義理，更加增進了彼此的誠意和敬意。秦太子姚泓邀請鳩摩羅什（Kumārajīva）到東宮，與他討論佛法。鳩摩羅什（Kumārajīva）問：『法如何是空的？』回答說：『眾多的極微塵聚合而成色法，極微塵沒有自性，所以色法就是空的。』又問：『既然用極微塵來破斥色法的空性，又如何破斥一個極微塵呢？』回答說：『因為一個極微塵的緣故，眾多的極微塵是空的；因為眾多的極微塵的緣故，一個極微塵是空的。』沙門寶云翻譯出這些話，不明白其中的意思，都認為佛陀跋陀羅（Buddhabhadra）所說的極微塵是常住的。又再次向他請教。佛陀跋陀羅（Buddhabhadra）說：『法不是自己產生的，而是因緣聚合而產生的。因為一個極微塵的因緣，所以有眾多的極微塵。
【English Translation】 English version: His understanding was already profound. However, the merit of facilitating the Dharma and benefiting sentient beings had not yet repaid his initial vows, let alone recompensing the labor of body, speech, and mind. Moreover, this person (referring to Huiyuan), though his form had needs, his emotions had no close attachments. He viewed the four offerings as if gnats were flying before him. How could the slightest favor that reached his ears be worth mentioning? The guests then began to realize that opening paths in the darkness was meritorious, and that pacifying the mind and achieving pure Nirvana was the ultimate goal. Thus, they joyfully adjusted their robes, chanted verses, and departed.
It is commented: The year after Huiyuan wrote 'On Retribution,' Emperor An was usurped by a rebel and exiled to Jiangbiao. He returned to the court three years later. At that time, it could be said that the world was declining and fortune was failing, and people were full of worries. Only Huiyuan solemnly upheld the holy Dharma, believing that our Buddhism was consistent with the ideas of Yao and Confucius. Therefore, the virtuous people of that time relied on him for stability. As for his arguments about respecting the ruler, those minor debates were necessary because he bore the responsibility of religion. Once Huiyuan's theory came out, not only did all the arguments of the time cease, but it also became a standard for later generations to follow. Alas! Kumārajīva (鳩摩羅什) said that the monks in the Western Regions would bow to the east every morning, praising Huiyuan as the Dharma-protecting Bodhisattva of the East. Did he not believe it?
In the second year of Yixi, the venerable Buddhabhadra (佛䭾跋陀) from India arrived in Chang'an. Kumārajīva (鳩摩羅什) welcomed him with great joy, regretting that they had met so late. When discussing the Dharma, they often hit the nail on the head. Buddhabhadra (佛䭾跋陀) said, 'Your translations of the sutras have not exceeded ordinary understanding, yet you have a high reputation. Why is that?' Kumārajīva (鳩摩羅什) said, 'I think it is because I am old, and scholars praise me indiscriminately. Do you also agree, thinking that my level is high?' They calmly discussed the meanings that were not yet understood, further increasing their sincerity and respect for each other. Crown Prince Yao Hong of Qin invited Kumārajīva (鳩摩羅什) to the East Palace to discuss the Dharma with him. Kumārajīva (鳩摩羅什) asked, 'How is Dharma empty?' He replied, 'Many minute particles aggregate to form form, and minute particles have no self-nature, so form is empty.' He also asked, 'Since you use minute particles to refute the emptiness of form, how do you refute one minute particle?' He replied, 'Because of one minute particle, many minute particles are empty; because of many minute particles, one minute particle is empty.' The monk Baoyun translated these words, but did not understand their meaning, and all thought that the minute particles mentioned by Buddhabhadra (佛䭾跋陀) were permanent. He asked him again. Buddhabhadra (佛䭾跋陀) said, 'Dharma is not self-generated, but arises from the aggregation of conditions. Because of the condition of one minute particle, there are many minute particles.'
微。微無自性則是空矣。寧當言不破一微乎。時秦崇尚玄化。沙門出入宮闕者數千。䟦陀隤然而已。偶謂弟子曰。昨見天竺五舶俱發。應合至矣。又其徒自言得初果。僧正道[(豐*力)/石]曰。佛不許言自所得法。五舶之論何所窮誥。弟子輕言誑惑。于律有違。義不同處。䟦陀遂渡江入匡山見遠公。議論不為遠屈。遠高之。遣書關中雪其枉。後於江都謝司空寺譯華嚴經六十卷。感二青衣童子每旦自庭沼中出炷香添瓶不離座右。暮夜則潛入沼中。日以為常。至譯經畢遂絕跡不見。
七年。法師法顯自西域還。初顯于隆安二年同慧景．曇整等入西域求法。渡流沙迷失路。以日準東。西視人骨處進行。遭熱風惡鬼不顧。至蔥嶺積雪。有毒龍飛砂路盤空而進。下顧皆萬仞險處。梯而過者七日。以繩為梁躡而濟者水闊八十步。漢張騫．甘英皆所未至也。過小雪山寒甚。慧景股慄而死。顯哭之慟。收涕孤征又三十餘國。至中天竺。去王舍城三十里。入一寺問耆阇崛山路。僧曰。日莫矣。彼多師子且食人。不可往。顯念吾欲瞻靈境。幸至而晚。今夕若死。吾志不酬。身非所愛乃畏師子乎。顯既至。日已夕。遂留山中流涕拜曰。我不自知至此也。坐樹下誦經。夜三更師子蹲踞䑛龁。顯以手循之曰。欲肉醉我遲誦經畢乃可耳。
【現代漢語翻譯】 現代漢語譯本： 微塵極其微小，沒有自性，因此是空性的。難道能說它不能被進一步分割嗎？當時秦地崇尚玄學，僧侶出入宮廷的數以千計。跋陀（Buddhabhadra，意為賢護）沉默不語。偶然對弟子說：『昨天看見五艘來自天竺（India）的船隻一同出發，應該快到了。』又有他的弟子自稱證得了初果（Sotapanna，須陀洹果）。僧正道[(豐*力)/石]說：『佛陀不允許宣揚自己證得的法。五艘船隻的說法有何依據？』弟子輕率地說謊迷惑他人，這違反了戒律。義理不同之處，跋陀於是渡江前往匡山，拜見遠公（慧遠）。辯論時，遠公沒有讓跋陀感到屈服，遠公對他非常敬佩。寫信給關中，為他洗刷冤屈。後來在江都謝司空寺翻譯《華嚴經》六十卷。感應到兩個青衣童子每天早上從庭院的水池中出來，點燃香，新增瓶中的水，不離開他的座位左右。晚上則潛入水池中。每天如此，直到翻譯完經書後就徹底消失不見了。
七年之後，法師法顯從西域返回。當初，法顯在隆安二年與慧景、曇整等人進入西域尋求佛法。渡過流沙時迷失了道路，以太陽為準確定方向，觀察人骨所在之處前進。遭遇熱風和惡鬼也不顧惜。到達蔥嶺（Pamir Mountains）時，積雪很深。有毒龍捲起飛沙，道路盤旋而上，向下看都是萬丈深淵的險峻之處。用梯子攀登過了七天。用繩索作為橋樑，踩著繩索渡過寬八十步的河流。這些地方是漢代的張騫、甘英都沒有到達過的。經過小雪山時，寒冷至極。慧景因寒冷而死。法顯痛哭不已。擦乾眼淚，獨自繼續前行了三十多個國家。到達中天竺（Central India）。距離王舍城（Rajgir）三十里。進入一座寺廟，詢問前往耆阇崛山（Grdhrakuta，靈鷲山）的道路。僧人說：『天色已晚。那裡有很多獅子，而且會吃人，不能去。』法顯心想：『我想要瞻仰聖地，有幸來到這裡卻晚了。今晚如果死了，我的心願就無法實現了。身體不是我所珍愛的，難道會害怕獅子嗎？』法顯到達時，天已經黑了。於是留在山中，流著眼淚禮拜說：『我不知道自己竟然能來到這裡。』坐在樹下誦經。夜裡三更時，獅子蹲踞著舔舐。法顯用手撫摸它說：『想要吃肉讓我喝醉，等我誦完經才可以。』
【English Translation】 English version: Dust motes are extremely minute, without inherent existence, therefore they are empty. Can it be said that they cannot be further divided? At that time, the Qin region revered metaphysics, and monks entered and exited the palace in the thousands. Buddhabhadra (meaning 'Worthy Protector') remained silent. He casually said to his disciples, 'Yesterday I saw five ships from India setting sail together, they should be arriving soon.' Furthermore, one of his disciples claimed to have attained the first fruit (Sotapanna). The Sangha administrator Dao[(豐*力)/石] said, 'The Buddha does not permit proclaiming one's own attainment of the Dharma. What is the basis for the claim of five ships?' The disciple rashly lied and misled others, which violates the precepts. Due to differences in understanding, Buddhabhadra then crossed the river to Mount Lu, to meet with Venerable Yuan (Huiyuan). During their discussions, Venerable Yuan did not make Buddhabhadra feel inferior, and Venerable Yuan greatly admired him. He wrote a letter to Guanzhong to clear his name. Later, at Xie Sikong Temple in Jiangdu, he translated the sixty-fascicle Avatamsaka Sutra. He was moved by two boys in green robes who emerged from the pond in the courtyard every morning, lighting incense and adding water to the vase, never leaving his side. At night, they would submerge back into the pond. This happened daily, until the sutra was completely translated, and then they disappeared without a trace.
Seven years later, Dharma Master Faxian returned from the Western Regions. Initially, in the second year of the Long'an era, Faxian, along with Huijing, Tanzheng, and others, entered the Western Regions to seek the Dharma. While crossing the shifting sands, they lost their way, using the sun to determine direction and observing the locations of human bones to proceed. They disregarded hot winds and evil spirits. Upon reaching the Pamir Mountains, the snow was deep. A poisonous dragon stirred up flying sand, and the road spiraled upwards, with perilous cliffs of ten thousand fathoms below. They climbed ladders for seven days. They used ropes as bridges, stepping across rivers eighty paces wide. These places were never reached by Zhang Qian or Gan Ying of the Han dynasty. After passing the Lesser Snow Mountains, the cold was extreme. Huijing died from the cold. Faxian wept bitterly. Wiping away his tears, he continued alone for more than thirty countries. He arrived in Central India. Thirty li from Rajgir. He entered a temple and asked for directions to Grdhrakuta (Vulture Peak Mountain). The monk said, 'It is late. There are many lions there, and they eat people, you cannot go.' Faxian thought, 'I wish to venerate the sacred site, and I am fortunate to have arrived here, even though it is late. If I die tonight, my wish will not be fulfilled. My body is not what I cherish, would I fear lions?' When Faxian arrived, it was already dark. So he stayed on the mountain, weeping and prostrating, saying, 'I did not know that I would actually arrive here.' He sat under a tree and recited sutras. In the middle of the night, a lion squatted down and licked him. Faxian stroked it with his hand and said, 'If you want to eat meat and get me drunk, you must wait until I finish reciting the sutra.'
於是妥尾而去。明日歸。老僧植杖立。揖不答。徐去。有少年來。顯問耆年謂誰。曰頭陀大迦葉也。顯追之至山。有石塞嚴竇不得往。至南天竺。得摩訶僧祇律．泥洹等經。留三年學梵字。以經像附啇。至師子國。同侶皆無存。翩然自止。會有以紈扇供佛者。顯見之動東歸之思。又二年達于青州。太守李嶷躬迎之。護送入于京師。
八年。西域三藏曇無讖由龜茲至姑臧。涼王沮渠蒙遜素奉大法。讖居久之。遍曉華言。譯大般涅槃．大集等經六十餘萬言。猶以涅槃品數未足。復還西域訪求。得之。至涼譯成四十有二卷凡一萬偈。讖神異頗多。時托䟦圭王中山聞讖。思一瞻禮。遣使來迎。遜不許。圭再遣高平公李順䇿拜遜涼王加九錫。諭之曰。曇無讖道德廣大。朕思一奉見。可馳驛送至。遜曰。臣奉事朝廷亡所負。前表乞留讖。今復來追。此臣師也。有死則已。欲往則不可也。順曰。朝廷斂王忠義。故顯加殊禮。今乃以一道人虧損大功。不忍一朝之忿。吐所不當言。失朝廷待遇之意。切為大王不取也。遜曰。如公之言誠美。第恐情不副此耳。遜竟不遺讖。於是托䟦圭銜之道進者從讖求授菩薩戒。讖曰。當自悔七日乃來。既而詣讖。讖忽怒進曰此宿障也。遂精修三年。夢中感釋迦世尊為授戒法。是夕十餘人同夢如進所
【現代漢語翻譯】 現代漢語譯本：於是，法顯離開了那裡，第二天返回。他看到一位老僧拄著枴杖站立，法顯向他作揖，老僧沒有迴應，緩緩離去。這時，一位少年走來，法顯詢問他那位老者是誰。少年回答說是頭陀大迦葉（Mahakasyapa，佛教中的一位重要弟子）。法顯追趕他到山邊，但山洞被石頭堵住，無法前進。後來，法顯到達南天竺（Southern India），在那裡獲得了《摩訶僧祇律》（Mahasanghika Vinaya）、《泥洹經》（Nirvana Sutra）等經典。他在那裡停留了三年，學習梵文。之後，他將經書和佛像附在商船上，前往師子國（Sri Lanka）。同伴們都已不在人世，他獨自一人停留。恰好有人用紈扇供奉佛像，法顯見此情景，產生了東歸的思念。又過了兩年，他到達青州，太守李嶷親自迎接他，護送他進入京師。
八年後，西域的三藏法師曇無讖（Dharmaksema，一位來自西域的佛經翻譯家）從龜茲（Kucha，古代西域的一個國家）來到姑臧（Guzang，今中國甘肅省武威市）。涼王沮渠蒙遜（Juqu Mengxun，十六國時期北涼的統治者）一向信奉佛法，曇無讖在那裡住了很久，精通了漢語。他翻譯了《大般涅槃經》（Mahaparinirvana Sutra）、《大集經》（Mahasamgraha Sutra）等經書，共六十餘萬字。但他認為《涅槃經》的品數還不夠完整，又返回西域訪求，最終找到了缺失的部分。回到涼地后，他將之翻譯成四十二卷，共一萬偈。曇無讖有很多神異的事蹟。當時，拓䟦圭（Tuoba Gui，北魏的建立者）的中山王聽說了曇無讖的事蹟，想要瞻仰他的風采，於是派遣使者來迎接。沮渠蒙遜不同意。拓䟦圭再次派遣高平公李順（Li Shun）前來，以冊拜沮渠蒙遜為涼王，並加九錫的禮儀來勸說他，說：『曇無讖道德高尚，朕想見他一面，可以派驛站的馬車送他來。』沮渠蒙遜說：『我奉事朝廷，沒有辜負朝廷的地方。之前上表請求留下曇無讖，現在又來追要，這是我的老師，我寧願死也不會讓他離開。』李順說：『朝廷讚賞您的忠義，所以給予您特殊的禮遇。現在您卻因為一個道人而損害大業，不忍一時之氣，說出不該說的話，辜負了朝廷的恩遇，我為您感到不值。』沮渠蒙遜說：『您說的話確實很好聽，但我恐怕您的真實想法並非如此。』沮渠蒙遜最終沒有放曇無讖離開。於是，拓䟦圭懷恨在心。那些想要進道的人都從曇無讖那裡求授菩薩戒。曇無讖說：『應當自己懺悔七日後再來。』等到他們來的時候，曇無讖忽然憤怒地對進說：『這是你前世的業障。』於是進精進修行了三年，夢中感應到釋迦世尊（Sakyamuni Buddha，佛教的創始人）為他授戒。當晚，有十幾個人做了和進一樣的夢。
【English Translation】 English version: Thereupon, Faxian departed from there and returned the next day. He saw an old monk standing with a staff. Faxian bowed to him, but the old monk did not respond and slowly left. At this time, a young man came, and Faxian asked him who that old man was. The young man replied that it was the ascetic Mahakasyapa (one of the principal disciples of the Buddha). Faxian chased after him to the mountain, but the cave was blocked by stones, and he could not proceed. Later, Faxian arrived in Southern India, where he obtained the Mahasanghika Vinaya and the Nirvana Sutra, among other scriptures. He stayed there for three years, learning Sanskrit. Afterward, he attached the scriptures and Buddha images to merchant ships and went to Sri Lanka. His companions were all gone, and he stayed alone. It happened that someone was offering a silk fan to the Buddha image. Seeing this scene, Faxian had thoughts of returning east. After another two years, he arrived in Qingzhou, where the prefect Li Yi personally welcomed him and escorted him into the capital.
Eight years later, the Tripitaka master Dharmaksema (a Buddhist monk and translator from Western Regions) from Kucha arrived in Guzang. Juqu Mengxun (the ruler of Northern Liang during the Sixteen Kingdoms period), the King of Liang, had always been a devout follower of Buddhism. Dharmaksema lived there for a long time and became proficient in Chinese. He translated the Mahaparinirvana Sutra, the Mahasamgraha Sutra, and other scriptures, totaling more than 600,000 words. However, he felt that the number of chapters in the Nirvana Sutra was not complete, so he returned to the Western Regions to search for the missing parts. After finding them, he translated them into forty-two volumes, totaling 10,000 verses. Dharmaksema had many miraculous deeds. At that time, Tuoba Gui (the founder of the Northern Wei dynasty), the Prince of Zhongshan, heard of Dharmaksema's deeds and wanted to pay homage to him. Therefore, he sent envoys to welcome him. Juqu Mengxun did not agree. Tuoba Gui sent Gao Ping Gong Li Shun again, with the ceremony of bestowing Juqu Mengxun as the King of Liang and adding the Nine Bestowments, to persuade him, saying, 'Dharmaksema is of great virtue. I would like to meet him once. You can send him by express post.' Juqu Mengxun said, 'I serve the court and have not failed the court. I previously requested to keep Dharmaksema, and now you are coming to demand him again. This is my teacher. I would rather die than let him leave.' Li Shun said, 'The court appreciates your loyalty and righteousness, so it gives you special treatment. Now you are harming the great cause because of a Taoist, unable to bear a moment's anger, saying things that should not be said, and failing the court's favor. I feel it is not worth it for you.' Juqu Mengxun said, 'What you say is indeed pleasant to hear, but I am afraid that your true thoughts are not like this.' Juqu Mengxun ultimately did not let Dharmaksema leave. Therefore, Tuoba Gui held a grudge. Those who wanted to advance in the Way sought to receive the Bodhisattva precepts from Dharmaksema. Dharmaksema said, 'You should repent for seven days before coming.' When they came, Dharmaksema suddenly angrily said to Jin, 'This is your past karma.' Therefore, Jin diligently cultivated for three years and had a dream in which Sakyamuni Buddha (the founder of Buddhism) bestowed the precepts upon him. That night, more than ten people had the same dream as Jin.
見。於是復詣。讖望見大喜曰。善哉。已感戒矣。今為汝作證。及固辭西歸。遜怒其去己。密遣親信中路刺殺之。初讖出關日謂送者曰。業期至矣。雖上聖不能逃。非愛死而固欲相遠也。未幾遜心愧悔。白日見鬼。以劍刺之而卒。其國為魏所並。
九年。法師道生天縱妙悟。初涅槃后品未至。生熟讀久之曰。阿闡提人自當成佛。此經未來盡耳。於是文字之師交攻之。誣以為邪說。于律當擯。生白眾誓曰。若我所說不合經義。愿於此身即見惡報。若實契佛心。愿舍壽時據師子座。於是袖手南來。入虎丘山豎石為聽徒。講涅槃經至闡提有佛性處曰。如我所說義。契佛心否。群石皆首肯之。后游匡山居銷景巖。聞曇無讖重譯涅槃后品至南京。果言闡提皆有佛性。生慰喜不自勝。誓死奉法。
沙門僧群。居羅江霍山。山屹在海中。有石如盆。廣數丈深六七尺。有泉特甘。群飲之能不饑。因絕五穀。太守劉夔從群乞其水。即以遺之。出山輒臭。夔躬造焉。方渡海時晴明。至山之下忽風兩晦瞑。留數日不得往。嘆曰。正為山靈勒回俗駕耳。遂去。群庵側有略彴。渡盆泉一日有折翅鴨以頭橫略彴。群欲舉杖撥去恐傷鴨。因不飲數日而歿。春秋百四十餘。臨終曰。我少時嘗戲折一鴨翅。此殆現報也。
論曰。嵩山圭
【現代漢語翻譯】 現代漢語譯本：於是（遜）又去拜訪（讖）。曇無讖遠遠望見（遜），非常高興地說：『好啊，你已經感受到戒律了。現在我為你作證。』（遜）堅決推辭要返回西方。遜惱怒他要離開自己，暗中派遣親信在半路刺殺了他。當初曇無讖出關的時候，對送行的人說：『業報的期限到了。即使是聖人也不能逃脫。我不是貪生怕死而一定要遠離你們啊。』沒過多久，遜內心感到愧疚後悔，白天看見鬼，用劍刺鬼而死。他的國家被魏國吞併。 九年，法師道生天資聰穎，悟性極高。當初《涅槃經》的後半部分還沒有傳到（中土），道生熟讀（已傳來的部分）很久之後說：『阿闡提（斷善根的人）自然應當成佛。這部經還沒有完全傳過來罷了。』於是文字之師們紛紛攻擊他，誣陷他說是邪說，按照戒律應當被驅逐。道生當著眾人發誓說：『如果我所說的與經義不合，愿我此身立刻見到惡報。如果確實契合佛心，愿我在臨終時坐在師子座上。』於是他袖著手來到南方，進入虎丘山，豎起石頭作為聽法的徒眾。講解《涅槃經》到闡提具有佛性之處時說：『像我所說的義理，契合佛心嗎？』群石都點頭。後來遊歷匡山，居住在銷景巖。聽說曇無讖重新翻譯的《涅槃經》後半部分傳到南京，果然說闡提都具有佛性。道生欣慰喜悅得無法控制自己，發誓以死來奉行佛法。 沙門僧群，居住在羅江霍山。山高聳在海中，有一塊石頭像盆，寬數丈，深六七尺，有一股泉水特別甘甜。僧群飲用它就能不感到飢餓，因此斷絕了五穀。太守劉夔向僧群乞求泉水，僧群就給了他。泉水出了山就變得臭了。劉夔親自前往取水。正當渡海的時候，天氣晴朗，到達山下忽然狂風大作，天色昏暗。停留了幾天也不能前往。劉夔感嘆道：『正是山神要阻止我這個俗人的車駕啊。』於是離開了。僧群的庵旁有一座簡陋的橋。在渡盆泉的時候，有一天有一隻折斷翅膀的鴨子用頭橫在橋上。僧群想要舉起枴杖撥開它，又怕傷到鴨子，因此幾天不飲水而去世。享年一百四十多歲。臨終時說：『我年輕的時候曾經戲弄折斷了一隻鴨子的翅膀，這大概是現世報應啊。』 論曰：嵩山圭（嵩山圭法師)
【English Translation】 English version: Thereupon, (Xun) visited (Chen) again. When Tanwuchen saw (Xun) from afar, he was overjoyed and said, 'Excellent! You have already sensed the precepts. Now I will be your witness.' (Xun) firmly declined and wanted to return to the West. Xun was angered by his departure and secretly sent trusted followers to assassinate him on the way. Initially, when Tanwuchen left the pass, he said to those who saw him off, 'The time for karmic retribution has arrived. Even the saints cannot escape it. It is not that I love life and fear death, but that I must distance myself from you.' Not long after, Xun felt guilty and remorseful. He saw ghosts in broad daylight and died from stabbing at them with his sword. His kingdom was annexed by the Wei Dynasty. In the ninth year, Dharma Master Daosheng was naturally intelligent and highly perceptive. Initially, the latter part of the 'Nirvana Sutra' had not yet arrived (in China). After Daosheng had thoroughly studied (the parts that had arrived) for a long time, he said, 'Icchantikas (those who have severed their roots of goodness) should naturally attain Buddhahood. This sutra has not been fully transmitted yet.' Thereupon, teachers of textual interpretation attacked him, falsely accusing him of heresy, which, according to the precepts, should be expelled. Daosheng made a vow before the assembly, saying, 'If what I say does not accord with the meaning of the sutras, may I see evil retribution in this very life. If it truly accords with the Buddha's mind, may I sit on a lion throne at the time of my death.' Thereupon, he came south with his hands in his sleeves, entered Tiger Hill Mountain, and erected stones as his disciples listening to the Dharma. When lecturing on the 'Nirvana Sutra' to the part about Icchantikas having Buddha-nature, he said, 'Does the meaning I speak accord with the Buddha's mind?' All the stones nodded. Later, he traveled to Mount Kuang and resided in Xiaojing Rock. Hearing that Tanwuchen's newly translated latter part of the 'Nirvana Sutra' had arrived in Nanjing, and that it indeed said that all Icchantikas have Buddha-nature, Daosheng was overjoyed beyond control and vowed to uphold the Dharma with his life. The Shramana Sengqun resided in Mount Huo in Luojiang. The mountain towered in the sea, and there was a stone like a basin, several fathoms wide and six or seven feet deep, with a spring of particularly sweet water. Sengqun could drink it and not feel hungry, so he abstained from the five grains. Prefect Liu Kui asked Sengqun for the water, and Sengqun gave it to him. The water became foul once it left the mountain. Liu Kui went to fetch the water himself. Just as he was crossing the sea, the weather was clear, but when he reached the foot of the mountain, a strong wind suddenly arose and the sky darkened. He stayed for several days but could not proceed. Liu Kui sighed and said, 'It is precisely that the mountain spirit wants to stop my vulgar carriage.' Thereupon, he left. Beside Sengqun's hermitage was a simple bridge. While crossing the basin spring, one day a duck with a broken wing lay across the bridge with its head. Sengqun wanted to lift his staff to push it away, but he was afraid of hurting the duck, so he did not drink water for several days and died. He lived to be over 140 years old. At the time of his death, he said, 'When I was young, I once playfully broke a duck's wing. This is probably the retribution in this life.' Commentary: Guifa of Mount Song (Dharma Master Guifa of Mount Song)
禪師曰。佛不能即滅定業。又云定業亦不牢久。信哉。業不牢久則有悔滅之理。然曇無讖神異著聞。疑階聖果。且有蒙遜之禍。僧羣辟谷澗飲。清修百年。猶不免折翅之報。何哉。至於道進積三年之勤則感釋尊授戒。道生精悟冥契佛心則感石為肯首。然則四公皆稟權立教者歟。若進與生蓋示人殊勝事可以精誠而致。若讖與群則示人罪業不可以為虛幻而故作。儻不如此。曷有不負幽明惜一微物而殞不貲之身。真天下之高行也。
元魏者。本姓托䟦。鮮卑胡人也。西晉之亂。有托䟦盧出居樓煩。晉封為代王。於後部落分散。經六十餘年至廬孫舍翼沙圭。魏書云。圭即魏太祖道武帝也。太元元年出據朔州東三百里築城邑。號恒安。為符堅護軍。堅敗后乃即真號。太祖殂太宗明元帝立。明元殂世祖太武帝立。自是又四主至世宗孝文帝遷都洛陽。改姓元氏。去胡衣冠。絕虜語。尊華風。是時天下唯二國。謂之南北朝。終魏世凡十六君一百六十一年。僧至二百萬。寺院三萬余所。譯經律論總一千九百餘卷。自古佛事圖塔之盛無出於此。
齊著作魏收著魏書佛老志。其略曰。釋氏之學。聞於前漢武帝元狩中霍去病獲昆耶王及金人。率長丈餘。帝以為大神。列于甘泉宮燒香禮拜。此則佛道流通之漸也。及開西域。遣張騫使
【現代漢語翻譯】 現代漢語譯本：禪師說：『佛也不能立即消除已經確定的業報。』又說：『已經確定的業報也不是牢不可破、永久不變的。』這話可信啊！業報不是牢不可破，就有懺悔消除的道理。然而，曇無讖（Kāśyapa Mātanga，東漢時來華譯經的印度僧人）的神異事蹟廣為人知，幾乎達到了聖果的境界，卻遭遇了沮渠蒙遜（Mengxun Juqu，十六國時期北涼的建立者）的禍患。僧群（Sengqun，具體生平不詳）在山澗隱居辟榖，清修百年，仍然免不了折翅的報應。這是為什麼呢？至於道進（Daojin，具體生平不詳）積累了三年的精勤，就感得釋尊（Śākyamuni，佛教創始人釋迦牟尼佛）親自授戒；道生（Daosheng，東晉時期高僧）精深領悟，暗合佛心，就感得石頭點頭。』那麼，這四位高僧都是爲了方便教化而隨機應變的嗎？道進和道生的事例，是告訴人們殊勝的果報可以通過精誠而獲得；曇無讖和僧群的事例，是告訴人們罪業不是虛幻的，不可以故意造作。如果不是這樣，怎麼會有不辜負天地鬼神，珍惜哪怕最微小的生命，卻最終喪失寶貴生命的事情發生呢？這真是天下最高尚的行為啊！
元魏（Yuan Wei，北魏）的祖先，本姓拓跋（Tuoba），是鮮卑（Xianbei）胡人。西晉（Western Jin Dynasty）發生動亂時，有拓跋盧（Tuoba Lu，具體生平不詳）遷居到樓煩（Loufan，古地名）。晉朝封他為代王（King of Dai）。後來部落分散，經過六十多年，到了廬孫舍翼沙圭（Lusunshe Yishaqiu，即拓跋珪）。《魏書》（Wei Shu，二十四史之一）記載，沙圭就是魏太祖道武帝（Emperor Daowu of Wei）。太元元年（376年），他在朔州（Shuozhou，今山西朔州）以東三百里的地方築城，號稱恒安（Heng'an）。他曾是符堅（Fu Jian，前秦皇帝）的護軍。符堅戰敗后，他就正式稱帝。太祖去世后，太宗明元帝（Emperor Mingyuan of Wei）即位。明元帝去世后，世祖太武帝（Emperor Taiwu of Wei）即位。此後又經歷了四位皇帝，到世宗孝文帝（Emperor Xiaowen of Wei）時，遷都洛陽（Luoyang），改姓元氏（Yuan），廢除胡人的服飾，斷絕鮮卑語，尊崇華夏風俗。當時天下只有兩個國家，被稱為南北朝（Northern and Southern Dynasties）。北魏一共經歷了十六位君主，一百六十一年。僧人達到兩百萬，寺院有三萬多所。翻譯的經、律、論總共有一千九百多卷。自古以來，佛事和建造佛塔的興盛，沒有超過這個時期的。
齊（Qi，南齊）的著作郎魏收（Wei Shou，北齊史學家）撰寫了《魏書·佛老志》（Treatise on Buddhism and Taoism in the Book of Wei）。其中大略是說：『釋迦牟尼（Śākyamuni，佛教創始人釋迦牟尼佛）的學說，在前漢（Former Han Dynasty）武帝（Emperor Wu）元狩（Yuanshou）年間傳入中國。當時霍去病（Huo Qubing，西漢名將）俘獲了昆耶王（Kunye King，匈奴的一個首領）和金人（golden statues）。金人高一丈多，皇帝認為是大神，陳列在甘泉宮（Ganquan Palace）燒香禮拜。』這就是佛教傳播的開端。等到開通西域（Western Regions），派遣張騫（Zhang Qian，西漢外交家和探險家）出使。
【English Translation】 English version: The Zen master said, 'Even the Buddha cannot immediately extinguish fixed karma.' It is also said, 'Fixed karma is not unbreakable or permanent.' This is believable! If karma is not unbreakable, then there is reason for repentance and elimination. However, Kāśyapa Mātanga's miraculous deeds were widely known, almost reaching the state of sainthood, yet he encountered the disaster of Mengxun Juqu. Sengqun lived in seclusion in the mountain streams, practicing abstinence from grains and cultivating purity for a hundred years, yet he could not avoid the retribution of broken wings. Why is this? As for Daojin, accumulating three years of diligent effort, he was touched by Śākyamuni Buddha personally bestowing precepts; Daosheng, with profound understanding and tacit agreement with the Buddha's mind, moved the stones to nod in agreement.' Then, were these four eminent monks all adapting their teachings for the sake of convenient instruction? The examples of Daojin and Daosheng show that extraordinary rewards can be obtained through sincerity; the examples of Kāśyapa Mātanga and Sengqun show that sins are not illusory and should not be deliberately committed. If it were not so, how could there be instances of not betraying heaven and earth, cherishing even the smallest life, yet ultimately losing one's precious life? This is truly the noblest conduct in the world!
The ancestors of the Yuan Wei (Northern Wei Dynasty) originally had the surname Tuoba, who were Xianbei barbarians. During the turmoil of the Western Jin Dynasty, Tuoba Lu moved to Loufan. The Jin Dynasty enfeoffed him as the King of Dai. Later, the tribes dispersed, and after more than sixty years, it came to Lusunshe Yishaqiu (i.e., Tuoba Gui). The Book of Wei records that Yishaqiu was Emperor Daowu of Wei. In the first year of Taiyuan (376 AD), he built a city 300 li east of Shuozhou, calling it Heng'an. He was once the Protector-General of Fu Jian. After Fu Jian was defeated, he formally declared himself emperor. After the death of Emperor Daowu, Emperor Mingyuan of Wei ascended the throne. After the death of Emperor Mingyuan, Emperor Taiwu of Wei ascended the throne. After that, four more emperors reigned until Emperor Xiaowen of Wei moved the capital to Luoyang, changed the surname to Yuan, abolished the barbarian clothing, cut off the Xianbei language, and revered Chinese customs. At that time, there were only two countries in the world, known as the Northern and Southern Dynasties. The Northern Wei Dynasty lasted for sixteen monarchs and one hundred and sixty-one years. The number of monks reached two million, and there were more than thirty thousand temples. The translated sutras, vinayas, and treatises totaled more than one thousand nine hundred volumes. Since ancient times, the prosperity of Buddhist affairs and the construction of pagodas have not exceeded this period.
Wei Shou, a scribe of the Qi Dynasty, wrote the 'Treatise on Buddhism and Taoism' in the Book of Wei. The gist of it is: 'The teachings of Śākyamuni Buddha entered China during the Yuanshou era of Emperor Wu of the Former Han Dynasty. At that time, Huo Qubing captured the Kunye King and golden statues. The statues were more than ten feet tall, and the emperor considered them to be great deities, displaying them in Ganquan Palace and burning incense to worship them.' This was the beginning of the spread of Buddhism. When the Western Regions were opened up, Zhang Qian was sent as an envoy.
大夏。還云身毒天竺國有浮圖之教。哀帝元壽中景憲受大月氏王口授浮圖經。後漢明帝夢金人頂有日光飛行殿庭。傳毅始以佛對。帝遣中郎蔡愔等使于天竺寫浮圖遺範。仍與沙門迦葉摩滕．竺法蘭還洛陽。得四十二章經及釋迦立像。帝令𦘕工圖之置清涼臺及顯節陵。緘經于蘭臺石室。浮圖或言佛陀。聲相轉也。譯云凈覺。言滅穢明道為聖悟也。
凡其經旨。大抵言生生之類皆因行業而起。有過去當今未來三世。神識常不滅也。凡為善惡必有報應。漸積勝業陶治粗鄙。經無數形藻練神明。乃至無生而得佛道。其間階次心行等級非一。皆緣淺以至深。籍微而爲著。率在於積仁順。蠲嗜慾。習虛靜而成通照也。故其始修心則依佛法僧謂之三歸。若君子之三畏也。又有五戒去殺盜淫妄言飲酒。大意與仁義禮智信同。奉持則生天人勝處。虧犯則墮鬼畜諸苦。又善惡生處凡有六道焉。
諸服其道者則剃落髮須釋累辭家。結師資。遵律度。相與和居。治心修凈行。乞以自給。謂之沙門。或曰桑門亦聲相近也。其根業各差。謂之三乘。聲聞．緣覺及以大乘。取其可乘運以至道為名也。上根者以修六度進萬行。整度億流彌歷長遠。登覺境而號為佛也。本號釋迦文。此譯能仁。謂德充道備戡濟萬物也。降於天竺迦維羅衛國王之
【現代漢語翻譯】 現代漢語譯本： 大夏（國名）。還說身毒（古印度名稱）天竺（印度的古稱）國有浮圖（Buddha的音譯，指佛教）的教義。漢哀帝元壽年間，景憲接受大月氏（中亞古國）國王口頭傳授的浮圖經。後漢明帝夢見金人，頭頂有日光，在殿庭飛行。傅毅開始用佛來解釋這個夢。明帝派遣中郎蔡愔等人出使天竺，抄寫浮圖的遺範。蔡愔等人與沙門（佛教出家人）迦葉摩騰（Kāśyapa Mātanga）、竺法蘭（Dharmaratna）回到洛陽，帶回了《四十二章經》和釋迦（Śākyamuni）立像。明帝命令畫工繪製佛像，放置在清涼臺和顯節陵。將佛經封存在蘭臺石室。浮圖，有的地方說佛陀（Buddha），是聲音的轉變。翻譯成漢語是『凈覺』，意思是滅除污穢，明白真道，成為聖人覺悟。
大凡佛經的宗旨，大概是說一切有生命的東西都是因為自身的行為而產生的。有過去、現在、未來三世。神識（consciousness）常常不會消滅。凡是做了善事或者惡事，必定會有報應。逐漸積累殊勝的功業，去除粗俗鄙陋，經過無數次的形體變化，鍛鍊精神，最終達到無生（nirvana）的境界，從而證得佛道。這其中的階梯、次第、心行、等級不止一種。都是從淺到深，從微小到顯著。總在於積累仁愛順從，去除嗜好慾望，學習虛靜從而達到通達明照。所以最初修行的時候，要皈依佛、法、僧，這叫做三歸（Three Refuges），就像君子的三畏一樣。又有五戒（Five Precepts），即不殺生、不偷盜、不邪淫、不妄語、不飲酒。大意與仁義禮智信相同。奉行五戒就能生到天人（deva）的殊勝之處，違犯五戒就會墮入鬼、畜等諸般痛苦之中。善惡所產生的去處，總共有六道（Six Realms of Rebirth）。
凡是信奉佛教的人，就要剃除頭髮和鬍鬚，捨棄世俗的牽累，離開家庭，結拜師徒，遵守戒律，相互和睦相處，修治內心，清凈自己的行為，通過乞討來維持生活，這叫做沙門（śrāmaṇa）。有的地方說桑門，也是聲音相近。他們的根基和行業各有差別，叫做三乘（Three Vehicles），即聲聞（Śrāvaka）、緣覺（Pratyekabuddha）以及大乘（Mahāyāna）。取其可以乘坐，運載到達真道的意思。上等根器的人，通過修行六度（Six Pāramitās），行持萬行，救度無數眾生，經歷漫長的時間，登上覺悟的境界，就被稱為佛（Buddha）。本來號為釋迦文（Śākyamuni），翻譯成漢語是能仁，意思是德行充足，道業完備，能夠救濟萬物。降生於天竺迦維羅衛（Kapilavastu）國王的...
【English Translation】 English version: Daxia (name of a country). It is also said that in Shendu (ancient name for India) and Tianzhu (ancient name for India), there is the teaching of Futu (transliteration of Buddha, referring to Buddhism). During the Yuanshou period of Emperor Ai of the Han Dynasty, Jing Xian received the Futu Sutra orally transmitted by the king of Dayuezhi (an ancient country in Central Asia). Emperor Ming of the Later Han Dynasty dreamed of a golden man with sunlight on his head flying in the palace courtyard. Fu Yi began to explain the dream with Buddha. Emperor Ming sent the courtier Cai Yin and others to Tianzhu to copy the legacy of Futu. Cai Yin and others returned to Luoyang with the monks Kāśyapa Mātanga and Dharmaratna, bringing back the 'Sutra in Forty-Two Sections' and a standing statue of Śākyamuni. Emperor Ming ordered painters to depict the Buddha statue and place it in Qingliang Terrace and Xianjie Mausoleum. The sutras were sealed in the stone chamber of Lantai. Futu, sometimes called Buddha, is a transformation of sound. Translated into Chinese, it means 'Pure Awareness,' meaning to eliminate defilements, understand the true path, and become a sage who is enlightened.
Generally, the essence of the Buddhist scriptures is that all living beings arise from their own actions. There are three lifetimes: past, present, and future. Consciousness (Vijnana) is constantly not extinguished. All good and evil deeds will inevitably have retribution. Gradually accumulate superior merits, remove crudeness and vulgarity, undergo countless transformations of form, and refine the spirit, ultimately reaching the state of non-birth (nirvana), thereby attaining Buddhahood. The steps, sequences, mental conduct, and levels within this process are not uniform. They all progress from shallow to deep, from small to significant. It lies in accumulating benevolence and obedience, eliminating desires and cravings, and learning emptiness and stillness to achieve thorough illumination. Therefore, at the beginning of cultivation, one must take refuge in the Buddha, Dharma, and Sangha, which is called the Three Refuges, like the three things a gentleman should fear. There are also the Five Precepts, which are to abstain from killing, stealing, sexual misconduct, false speech, and intoxicants. The general meaning is the same as benevolence, righteousness, propriety, wisdom, and trustworthiness. Observing the Five Precepts will lead to rebirth in the superior realms of gods and humans (deva), while violating them will lead to falling into the suffering of ghosts, animals, and other realms. The destinations produced by good and evil actions are collectively known as the Six Realms of Rebirth.
All those who believe in Buddhism shave their hair and beards, abandon worldly attachments, leave their families, form teacher-student relationships, abide by the precepts, live together harmoniously, cultivate their minds, purify their actions, and sustain themselves through begging. These are called śrāmaṇa (monks). Some places say Sangmen, which is also a similar sound. Their roots and actions differ, which are called the Three Vehicles: Śrāvaka (Hearers), Pratyekabuddha (Solitary Realizers), and Mahāyāna (Great Vehicle). The name is taken from the idea that they can be ridden to reach the true path. Those with superior faculties cultivate the Six Pāramitās, practice myriad deeds, save countless beings, and after a long period of time, ascend to the state of enlightenment, and are called Buddha. Originally named Śākyamuni, which translates to 'Capable Sage' in Chinese, meaning that virtue is sufficient, the path is complete, and able to save all things. Born to the king of Kapilavastu in Tianzhu...
子。於四月八日從母右脅而出。姿相超異三十二種。天降嘉瑞亦三十二而應之。以二月十五日而入涅槃。此云滅度或言常樂我凈。明無遷謝及苦累也。又云諸佛有二義。一者真實。謂至極之體妙絕拘累。不得以方處期。不可以形量限。有感斯應體常湛然。二者權應。謂和光六道同塵萬類。生滅隨時修短應物。形由感生體非實有。權形雖謝真體不遷。但時無妙感故莫得常見耳。斯則明佛生非實生。滅非實滅也。
佛既謝往。香木焚屍。靈骨分碎大小如粒。擊之不壞焚之不焦。而有光明神驗。謂之舍利。弟子收奉竭香華致敬。慕建宮宇謂之為塔。猶宗廟也。故時稱為塔廟者是矣。於後百年有王阿育者。以神力分佛舍利。役諸鬼神造八萬四千塔布於世界。皆同日而就。今雒陽．彭城．姑臧．臨淄皆有育王寺。蓋承其遺蹟焉。而影跡爪齒留于天竺。中途往來者咸言見之。
初說教法后皆著錄。綜覈深致無所漏失。故三藏十二部經如九流之異統。其大歸終以三乘為本。後有羅漢菩薩相繼著論。贊明經義以破外道。皆傍諸藏部大義。假立外問而以內法釋之。傳於中國漸流廣矣。漢初沙門皆衣赤布。后乃易以雜色。
太祖生知信佛。初平中山經群國。見沙門皆致敬。禁軍旅無有所犯。天興元年詔曰。佛法之興其來
【現代漢語翻譯】 現代漢語譯本： 子。於四月八日從母親的右脅出生，姿態相貌超凡脫俗，具有三十二種殊勝之相。天降吉祥的徵兆，也以三十二種瑞應來呼應。在二月十五日進入涅槃（Nirvana）。涅槃在這裡被稱為『滅度』，或者說是『常樂我凈』，說明沒有遷變謝落以及痛苦的累積。又說諸佛（Buddha）有兩種含義：一是真實，指的是達到極致的本體，玄妙地脫離了拘束和牽累，不能用方位和處所來限定，不可以用形狀和數量來衡量。只要有感應，佛就會應現，其本體永遠是清凈湛然的。二是權宜應化，指的是佛和光同塵，與六道眾生、萬事萬物相同。生滅隨著時間，壽命長短順應事物。形體由感應而生，本體並非真實存在。權宜示現的形體雖然會消失，但真實的本體不會改變，只是因為時代沒有精妙的感應，所以不能夠經常見到佛。這說明佛的出生不是真實的出生，滅亡也不是真實的滅亡。
佛既然已經示現滅度，就用香木焚燒遺體。火化后的靈骨破碎成粒狀，大小如米粒。敲打不會損壞，焚燒不會焦爛，而且有光明和神奇的靈驗，這被稱為舍利（Śarīra）。弟子們收集供奉，竭盡香花來致敬，仰慕地建造宮宇來供奉舍利，這被稱為塔（Stūpa），就像宗廟一樣。所以當時被稱為塔廟的就是這個意思。之後一百年，有阿育王（King Aśoka），用神力分佛舍利，役使鬼神建造八萬四千座塔，分佈在世界各地，都在同一天建成。現在雒陽、彭城、姑臧、臨淄都有育王寺，大概是繼承了他的遺蹟。而佛的影跡、爪、牙齒則留在天竺（India），往來於中途的人都說見過。
最初佛所說的教法，後來都被記錄下來。綜合考察其深刻的含義，沒有遺漏缺失。所以三藏十二部經（Tripiṭaka）就像九流一樣有不同的系統，但其最終都以三乘（Triyāna）為根本。後來有羅漢（Arhat）、菩薩（Bodhisattva）相繼撰寫論著，讚揚闡明經義，用來破斥外道。這些論著都依傍著諸藏部的大義，假借外道的提問，而用內道的佛法來解釋。這些佛法傳入中國后，逐漸流傳開來。漢朝初期，沙門（Śrāmaṇa）都穿紅色的布衣，後來才改用雜色布衣。
太祖天生就知曉並信奉佛法。當初平定中山，經過各個國家，見到沙門都表示尊敬，禁止軍隊侵犯。天興元年，下詔說：『佛法的興盛，由來已久……』
【English Translation】 English version: The son was born from his mother's right side on the eighth day of the fourth month. His appearance was extraordinary, possessing thirty-two distinct marks. Auspicious omens descended from the heavens, corresponding with thirty-two auspicious signs. He entered Nirvana (Nirvana) on the fifteenth day of the second month. This is referred to as 'extinction' or 'constant joy, self, purity,' indicating the absence of change, decay, suffering, and accumulation. It is also said that the Buddhas (Buddha) have two meanings: first, the true, referring to the ultimate essence, wonderfully free from constraints and entanglements, which cannot be limited by location or measured by form. When there is a response, the Buddha appears, and its essence is always clear and serene. Second, the expedient response, referring to the Buddha harmonizing with the six realms, mingling with dust and all beings. Birth and death follow time, and lifespan adapts to things. The form arises from response, but the essence is not truly existent. Although the expedient form may disappear, the true essence does not change, but because the era lacks subtle responses, it is not often seen. This explains that the Buddha's birth is not a true birth, and death is not a true death.
After the Buddha manifested extinction, fragrant wood was used to cremate the body. The cremated relics were broken into grain-like pieces, the size of rice grains. They could not be broken by striking or burned by fire, and they possessed light and miraculous efficacy. These are called Śarīra (Śarīra). Disciples collected and venerated them, offering incense and flowers with utmost respect, and built palaces to enshrine them, which are called Stūpas (Stūpa), like ancestral temples. So, what was then called Stūpa temples is this. A hundred years later, King Aśoka (King Aśoka) used divine power to divide the Buddha's Śarīra and employed ghosts and spirits to build eighty-four thousand Stūpas, distributing them throughout the world, all completed on the same day. Today, Luoyang, Pengcheng, Guzang, and Linzi all have King Aśoka Temples, probably inheriting his legacy. And the Buddha's shadow, nails, and teeth remain in India (India), and those traveling to and from the middle say they have seen them.
The teachings initially spoken by the Buddha were later recorded. Comprehensively examining their profound meaning, nothing was omitted or lost. Therefore, the Tripiṭaka (Tripiṭaka) of twelve divisions are like the nine schools, each with different systems, but ultimately all based on the Three Vehicles (Triyāna). Later, Arhats (Arhat) and Bodhisattvas (Bodhisattva) successively wrote treatises, praising and elucidating the meaning of the scriptures, to refute external paths. These treatises all relied on the great meaning of the various collections, borrowing external questions and explaining them with internal Buddhist teachings. These Buddhist teachings gradually spread widely after entering China. In the early Han Dynasty, Śrāmaṇas (Śrāmaṇa) all wore red cloth robes, but later they changed to using mixed-color cloth robes.
Emperor Taizu was born knowing and believing in Buddhism. Initially, when pacifying Zhongshan and passing through various countries, he showed respect to the Śrāmaṇas and forbade the army from violating them. In the first year of Tianxing, he issued an edict saying, 'The flourishing of Buddhism has a long history...'
遠矣。濟益之功冥及存沒。神蹤遺法信可依憑。其敕有司于京城建飾容範修整宮舍。令信向之徒有所居止。太宗踐位。京邑四方建立影象。仍令沙門敷導民俗。皇始中趙郡沙門法果。戒行精至開演法籍。詔徴以為僧統。言多允愜。前後授以輔國宜城子．忠信侯安城公之號。皆固辭。太宗嘗幸其居。以門巷狹小不容輿輦更廣大之。年八十餘卒。帝三臨其喪。追贈老壽將軍趙胡靈公云。
論曰。唐太宗世既修晉書。復有勸修南北七朝史者。太宗以元魏書甚詳故特不許。以今考之信然也。凡佛老典教於儒者尤為外學。或欲兼之。自非夙薰成熟願力再來莫能窺其彷彿。況通其旨歸而祖述源流者乎。異哉魏書佛老志不介馬而馳遷固之間。御靡旌以摩荀楊之壘。步驟雍容有足觀者。然則魏收兼三聖人難兼之學。平四作者不平之心。厥書獨見信於後世。顧不美哉。
時魏光祿卿崔浩被讒。太武命浩以公歸第。因修服食養性之術。初嵩山道士寇謙之修張道陵術。自言嘗遇老子降命。謙之繼道陵為天師。授以辟榖輕身之術及科戒二十卷使之清整道教。又遇神人李譜文。云老子之玄孫也。授以圖箓直經六十餘卷並出天宮靜輪之法。謙之奉其書獻于太武。朝野多未之信。崔浩獨師事之從受其術。且上書贊明其事。太武忻然。使謁
【現代漢語翻譯】 現代漢語譯本： 很久遠了。濟世益民的功德，即使是對已故和在世的人都有深遠的影響。佛的神蹟和遺留的教法，確實可以作為我們信賴的依據。因此，皇帝下令有關部門在京城建造和裝飾佛像，修繕寺廟宮舍，讓信仰佛教的人有所居住。太宗皇帝即位后，在京城和四方各地建造佛像，並命令僧人向百姓宣講佛法，教化民俗。皇始年間，趙郡的沙門（Shamen，佛教出家人）法果，戒律精嚴，深入研究佛經。皇帝下詔徵召他擔任僧統（Sengtong，管理僧侶的官職），他的言論大多符合皇帝的心意。皇帝曾多次授予他輔國宜城子、忠信侯、安城公的稱號，他都堅決推辭。太宗皇帝曾經駕臨他的住所，因為門巷狹小，車駕無法通行，就下令擴建。法果八十多歲去世，皇帝三次親臨他的喪禮，追贈他老壽將軍、趙胡靈公的稱號。
評論說，唐太宗時期已經修撰了《晉書》，還有人建議修撰南北朝七個朝代的歷史。太宗認為元魏的歷史記載已經非常詳細，所以特別沒有允許。現在考察這件事，確實如此。一般來說，佛教和道教的經典教義，對於儒家學者來說是屬於外學。如果想要兼通，如果不是前世就受到薰陶，成熟，並且有願力再次轉世，是無法窺見其大概的。更何況是通曉其宗旨，並且能夠追溯其源流的人呢？令人驚異的是，《魏書·佛老志》沒有藉助馬匹的奔馳，就在司馬遷和班固之間穿梭，揮舞著華麗的旗幟，來挑戰荀悅和揚雄的陣營。它的步驟從容不迫，有很多值得觀看的地方。如此說來，魏收兼通了聖人難以兼通的學問，平息了作者難以平息的心情。他的著作能夠被後世所信服，難道不是一件美好的事情嗎？
當時，魏國的光祿卿（Guangluqing，官名）崔浩被人誣陷。太武帝命令崔浩以告老還鄉的名義回到家中，因此開始研究服食養生之術。起初，嵩山的道士寇謙之修煉張道陵的法術，自稱曾經遇到老子降臨，並下達命令。寇謙之繼承張道陵成為天師（Tianshi，道教領袖的稱號），傳授給他辟榖（Bigǔ，不吃五穀雜糧的修行方法）、輕身之術以及科戒二十卷，讓他用來整頓道教。寇謙之又遇到了神人李譜文，自稱是老子的玄孫，傳授給他圖箓直經六十餘卷，並且拿出了天宮靜輪之法。寇謙之將他的書獻給太武帝，朝廷內外很多人都不相信。只有崔浩師從寇謙之，學習他的法術，並且上書讚揚說明這件事。太武帝非常高興，讓他去拜見。
【English Translation】 English version: It is long ago. The merit of benefiting the world and the people has a profound impact even on the deceased and the living. The divine traces and the bequeathed teachings of the Buddha can indeed be relied upon as our basis. Therefore, the emperor ordered the relevant departments to build and decorate Buddha statues in the capital city, and to repair temples and palaces, so that those who believe in Buddhism have a place to live. After Emperor Taizong ascended the throne, he built Buddha statues in the capital and in all directions, and ordered monks to preach Buddhist teachings to the people and educate the customs. During the Huangshi period, the Shamen (Buddhist monk) Faguo of Zhao Commandery was strict in discipline and deeply studied Buddhist scriptures. The emperor issued an edict to summon him to serve as Sengtong (official in charge of managing monks), and his words mostly conformed to the emperor's wishes. The emperor repeatedly conferred on him the titles of Duke of Yicheng, Marquis of Zhongxin, and Duke of Ancheng, but he firmly declined them all. Emperor Taizong once visited his residence, and because the gate lane was narrow and the carriage could not pass, he ordered it to be expanded. Faguo died in his eighties, and the emperor personally attended his funeral three times, posthumously awarding him the title of General Laoshou, Duke Ling of Zhao Hu.
It is commented that during the reign of Emperor Taizong of the Tang Dynasty, the Book of Jin had already been compiled, and some people suggested compiling the history of the seven dynasties of the Northern and Southern Dynasties. Emperor Taizong believed that the historical records of the Northern Wei were already very detailed, so he specifically did not allow it. Examining this matter now, it is indeed the case. Generally speaking, the classics and teachings of Buddhism and Taoism belong to external learning for Confucian scholars. If one wants to be proficient in both, if one has not been influenced and matured in previous lives, and has the vow to be reborn again, one cannot glimpse its outline. Moreover, who can understand its purpose and trace its origins? It is surprising that the 'Treatise on Buddhism and Taoism' in the Book of Wei did not rely on the galloping of horses, but shuttled between Sima Qian and Ban Gu, waving gorgeous flags to challenge the camps of Xun Yue and Yang Xiong. Its steps are calm and unhurried, and there are many things worth watching. In this way, Wei Shou was proficient in the learning that sages found difficult to master, and calmed the feelings that authors found difficult to calm. His works are uniquely trusted by later generations. Isn't it a beautiful thing?
At that time, Cui Hao, the Guangluqing (official title) of Wei, was slandered. Emperor Taiwu ordered Cui Hao to return home in the name of retirement, and therefore began to study the art of nourishing life through diet. Initially, Kou Qianzhi, a Taoist priest of Mount Song, practiced the art of Zhang Daoling, claiming that he had encountered Lao Tzu descending and issuing orders. Kou Qianzhi succeeded Zhang Daoling as Tianshi (title of Taoist leader), and taught him the art of Bigu (a practice of not eating grains), the art of lightening the body, and twenty volumes of precepts, so that he could rectify Taoism. Kou Qianzhi also encountered the divine man Li Puwen, claiming to be the great-grandson of Lao Tzu, and taught him more than sixty volumes of the 'Illustrated Records and Direct Scriptures', and also presented the method of the 'Quiet Wheel of the Heavenly Palace'. Kou Qianzhi presented his book to Emperor Taiwu, and many people inside and outside the court did not believe it. Only Cui Hao followed Kou Qianzhi as his teacher, learned his art, and wrote a memorial praising and explaining this matter. Emperor Taiwu was very happy and asked him to pay a visit.
者奉玉帛牲牢祭嵩岳迎致。謙之起天師道場于平城之南重臺。五級道徒由此而盛。
本朝司馬文正公曰。老莊之書大旨欲同生死輕去就。而為神仙者。服餌修煉以求輕舉。煉草石為金銀。其為術正相戾矣。是以劉歆七略敘道家為諸子。神仙為方技。其後有符水禁咒之術。至謙之遂合而爲一。至今循之。其訛甚矣。崔浩不喜佛老之書。而信謙之之言。其故何哉。昔臧文仲祀爰居。孔子以為不智。如謙之者。其為爰居亦大矣。詩三百。一言以蔽之。曰思無邪。君子之於擇術可不謹哉。
禪師玄高居麥籍山。與沙門曇弘友善。聞曇無毗自北山至涼妙禪觀。高往親之。旬日即悟。無毗嘆異以為勝己。及無毗西歸。有妖比丘嫉高。譖于河南王世子曼曰。高今聚徒。將為國害。曼信之慾殺高。其父不許。遂擯于河北。居林陽堂山。山蓋地仙所宅。夜有鐘磬聲。高門弟子百餘輩。㧞萃者玄紹有神力。嘗指地出水以給眾。如紹者又十有一人。河南王迎曇弘。至問王何以擯高。其人希世之瑞也。王厚禮迎之。高欲赴命。山中草木為摧偃。亂石塞路。高曰。吾志弘道。自滯巖竇無益也。路乃可行。王郊迎之。禮以為師。后游涼土。沮渠蒙遜禮遇尤勤。弟子僧印自謂得阿羅漢果。高假以神力。使于定中見十力無盡世界及聞諸佛所
【現代漢語翻譯】 現代漢語譯本：他們奉獻玉帛和牲畜，祭祀嵩山，以迎接謙之。謙之在平城之南的重臺上建立了天師道場。五級道徒由此開始興盛。
本朝司馬文正公（司馬光）說：『老莊的書籍，大意是想要把生和死看作一樣，輕視去和就。而那些追求神仙的人，通過服用藥物和修煉來尋求輕身飛舉。他們煉製草石為金銀。這種做法與老莊的宗旨是完全背離的。』因此，劉歆在《七略》中將道家歸為諸子，將神仙歸為方技。後來出現了符水禁咒的法術，到了謙之這裡，就將它們合為一體。至今仍然沿用這種做法，實在是謬誤至極。崔浩不喜歡佛老之書，卻相信謙之的話，這是什麼原因呢？過去臧文仲祭祀爰居（一種小動物），孔子認為這是不明智的。像謙之這樣的人，他所做的『爰居』就更大了。』《詩經》三百篇，可以用一句話來概括，那就是『思無邪』。君子在選擇學說的時候，能不謹慎嗎？
禪師玄高居住在麥籍山，與沙門曇弘關係很好。聽說曇無毗（Dharmapiya）從北山來到涼州，擅長妙禪觀，玄高前去親近他。十天左右就開悟了。曇無毗感嘆他的才能，認為勝過自己。等到曇無毗西歸后，有個妖比丘嫉妒玄高，在河南王世子曼（世子名）面前誣陷他說：『玄高現在聚集徒眾，將要危害國家。』曼相信了他的話，想要殺掉玄高，他的父親沒有允許，於是將玄高放逐到河北，居住在林陽堂山。這座山是地仙所居住的地方，夜裡有鐘磬的聲音。玄高的門下弟子有一百多人，其中傑出的人才玄紹（弟子名）有神力，曾經指地出水來供給大眾。像玄紹這樣的人還有十一個。河南王迎接曇弘，到了之後問他：『您為什麼要放逐玄高？他可是稀世的祥瑞啊。』河南王以厚禮迎接玄高。玄高想要應命前往，山中的草木卻被摧折，亂石堵塞了道路。玄高說：『我的志向是弘揚佛法，自己滯留在這裡的巖洞中也沒有什麼益處。』道路於是就可以通行了。河南王在郊外迎接他，以師禮對待他。後來玄高遊歷到涼州，沮渠蒙遜（人名）以特別勤懇的禮節來對待他。弟子僧印（弟子名）自認為得到了阿羅漢果。玄高用神力，使他在禪定中見到十力無盡世界以及聽到諸佛所說的...
【English Translation】 English version: They offered jade, silk, and sacrificial livestock to worship Mount Song, welcoming Qianzhi (a Daoist leader). Qianzhi established the Heavenly Master's Daoist temple on the double-tiered platform south of Pingcheng. The five-tiered Daoist disciples flourished from this point onward.
Sima Wenzheng Gong (Sima Guang) of this dynasty said: 'The main idea of Laozi and Zhuangzi's books is to equate life and death, and to take going and staying lightly. However, those who seek to become immortals pursue lightness and ascension through taking elixirs and practicing cultivation. They refine grass and stones into gold and silver. This practice is completely contrary to the principles of Laozi and Zhuangzi.' Therefore, Liu Xin, in his 'Seven Summaries,' classified Daoism as one of the schools of thought and immortality as a skill. Later, the techniques of talismanic water and incantations emerged, and by the time of Qianzhi, they were combined into one. This practice continues to this day, which is extremely erroneous. Cui Hao disliked the books of Buddhism and Laozi, but believed in Qianzhi's words. What is the reason for this? In the past, Zang Wenzhong sacrificed to Aiju (a small animal), and Confucius considered this unwise. Someone like Qianzhi, what he did as 'Aiju' is even greater.' The three hundred poems of the 'Book of Poetry' can be summarized in one sentence: 'Think no evil.' Shouldn't a gentleman be cautious in choosing his doctrines?
Chan Master Xuangao resided on Mount Maiji and was close friends with the Shramana Tan Hong. Hearing that Tan Wupi (Dharmapiya) had come from North Mountain to Liangzhou, excelling in wonderful Chan contemplation, Xuangao went to be near him. He attained enlightenment in about ten days. Tan Wupi admired his talent, considering him superior to himself. After Tan Wupi returned west, a demonic Bhikkhu, jealous of Xuangao, slandered him before the Crown Prince Man of the King of Henan, saying: 'Xuangao is now gathering followers and will harm the country.' Man believed him and wanted to kill Xuangao, but his father did not allow it, so Xuangao was exiled to Hebei, residing on Mount Linyangtang. This mountain was the dwelling place of earth immortals, and at night there were sounds of bells and chimes. Xuangao had over a hundred disciples, among whom the outstanding talent Xuanshao (disciple's name) had divine power, once pointing to the ground to produce water to supply the masses. There were eleven others like Xuanshao. The King of Henan welcomed Tan Hong, and upon his arrival, asked him: 'Why did you exile Xuangao? He is a rare auspicious sign.' The King of Henan welcomed Xuangao with generous gifts. Xuangao wanted to comply with the order to go, but the plants and trees in the mountain were broken, and the road was blocked by rocks. Xuangao said: 'My ambition is to promote the Dharma, and it is useless for me to stay here in the caves.' The road then became passable. The King of Henan welcomed him in the suburbs, treating him with the respect due to a teacher. Later, Xuangao traveled to Liangzhou, where Juqu Mengxun (person's name) treated him with particularly diligent courtesy. The disciple Sengyin (disciple's name) claimed to have attained the Arhat fruit. Xuangao used his divine power to make him see the Ten-Powered Infinite World and hear the words of the Buddhas in Samadhi...
說之法各各不同。即於一夏尋其所見不盡。方生愧懼。明年魏使請高入于平城。托跋燾在位益加誠敬。令太子晃師事之。
隆興佛教編年通論卷第四 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第五
隆興府石室沙門 祖琇 撰
宋
元嘉三年。神僧杯渡初出冀洲。如清狂者挈一木杯。渡水必乘之。因號杯渡。嘗自孟津乘杯絕岸至金陵。時年四十許。狀寒窶。喜怒不常。遇盛寒輒穴冰而浴。或著屐登山。或跣足市中行。荷一蘆圈時造延賢寺。沙門法意遇之尤勤。忽棄去。行瓜步。欲登舟。舟人不即應。遂乘杯絕北岸。廣陵杯有李氏。方飯僧。渡徑入。以蘆圈置庭中坐席上。眾環目之。渡自若。座有怒者見蘆圈礙道。移之。饒力不能動。渡食畢提之而去。笑曰四天王。時有童子竊見圈中有四小兒。皆長數寸。眉目如𦘕。及追之。失所在。繇此顯跡。及卒后。復時時有人見之云。
六年。天竺求那跋陀羅至金陵。文帝遣使郊迎。跋陀神情爽邁。帝見之大悅。命居祇桓寺。屢延入內供養。僕射何尚之．彭城王義康．南譙王義宣並師事之。請講華嚴。䟦陀以未通華言。乞觀音為增智力。夜夢神力士易其頭。具起猶覺疼甚。遂遍曉華言。即為眾講之
【現代漢語翻譯】 現代漢語譯本： 他們宣講佛法的方式各有不同。道高法師在一個夏天裡探尋自己所見未盡之處，感到慚愧和恐懼。第二年，北魏的使者請道高法師前往平城。拓跋燾在位時，更加誠懇和尊敬道高法師，命令太子拓跋晃拜他為師。
《隆興佛教編年通論》卷第四 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第五
隆興府石室沙門 祖琇 撰
宋
元嘉三年，神僧杯渡（一位神奇的僧人，以杯子渡河而得名）最初出現在冀州。他像一個行為怪異的人一樣拿著一個木杯，渡水時一定乘坐它，因此被稱為杯渡。他曾經從孟津乘杯子橫渡到金陵。當時他大約四十多歲，外表貧寒，喜怒無常。遇到嚴寒就鑿開冰面洗澡，有時穿著木屐登山，有時赤腳在市中行走。他拿著一個蘆葦圈，時常去延賢寺。沙門（佛教僧侶）法意對他特別慇勤。後來他突然離去，走到瓜步，想要登船，船伕沒有立刻答應。於是他乘坐杯子橫渡到北岸。廣陵杯渡的信徒李氏正在供養僧人，杯渡直接走了進去，把蘆葦圈放在庭院中的座位上。眾人圍著他看，杯渡卻很自在。座位上有人生氣，覺得蘆葦圈礙事，想把它移開，卻用盡力氣也無法移動。杯渡吃完飯後拿起蘆葦圈離開了，笑著說『四天王』。當時有個童子偷偷看到圈中有四個小孩子，都只有幾寸高，眉目清晰。等到追趕他們時，卻失去了軌跡。從此杯渡顯現神蹟。在他去世后，還時常有人看到他。
元嘉六年，天竺（古印度）求那跋陀羅（Gunabhadra，功德賢）到達金陵。文帝派使者到郊外迎接。求那跋陀羅神情爽朗，文帝見到他非常高興，命他住在祇桓寺。多次邀請他入宮供養。僕射何尚之、彭城王義康、南譙王義宣都拜他為師，請他講解《華嚴經》。求那跋陀羅因為不熟悉漢語，祈求觀音（Avalokiteśvara，觀世音菩薩）增加智慧。夜裡夢見神力士換了他的頭，醒來后仍然覺得很疼。於是他精通了漢語，就開始為大家講解《華嚴經》。
【English Translation】 English version: Their methods of expounding the Dharma differed. The monk Daogao, during one summer, explored the areas where his understanding was incomplete, and felt ashamed and fearful. The following year, the envoy of the Northern Wei Dynasty invited Daogao to Pingcheng. Emperor Tuoba Tao, during his reign, showed even greater sincerity and respect towards Daogao, and ordered the crown prince Tuoba Huang to study under him.
Comprehensive Chronological Record of Buddhism during the Longxing Era, Volume 4 Supplement to the Wan (卍) Tripitaka, Continued, Volume 75, No. 1512, Comprehensive Chronological Record of the Longxing Era
Comprehensive Chronological Record of Buddhism during the Longxing Era, Volume 5
Compiled by Zuxiu, a Shramana (Buddhist monk) of the Stone Chamber Monastery in Longxing Prefecture
Song Dynasty
In the third year of the Yuanjia era, the miraculous monk Beidu (a miraculous monk, named for crossing rivers on a cup) first appeared in Ji Province. Like a madman, he carried a wooden cup, and always rode it when crossing water, hence the name Beidu. He once crossed from Mengjin to Jinling on his cup. At that time, he was about forty years old, looked poor, and was often unpredictable in his moods. When it was very cold, he would cut through the ice to bathe, sometimes wearing clogs to climb mountains, or walking barefoot in the market. Carrying a reed ring, he often visited Yanxian Monastery. The Shramana (Buddhist monk) Fayi was particularly diligent in attending to him. Suddenly, he left and went to Guabu, wanting to board a boat, but the boatman did not immediately agree. So he crossed to the north bank on his cup. A devotee of Beidu named Li in Guangling was offering food to monks. Beidu walked straight in and placed the reed ring in the courtyard on a seat. The crowd surrounded him and watched, but Beidu was at ease. Someone in the seat was angry, feeling that the reed ring was in the way, and tried to move it, but could not move it even with all his strength. After Beidu finished eating, he picked up the reed ring and left, laughing and saying, 'Four Heavenly Kings.' At that time, a boy secretly saw four small children in the ring, all only a few inches tall, with clear features. When they tried to chase them, they disappeared. From then on, Beidu manifested miraculous signs. After his death, people often saw him.
In the sixth year of the Yuanjia era, Gunabhadra (功德賢), from India, arrived in Jinling. Emperor Wen sent an envoy to welcome him outside the city. Gunabhadra's expression was bright and cheerful. Emperor Wen was very pleased to see him and ordered him to reside in the Jetavana Monastery. He repeatedly invited him into the palace for offerings. The Minister He Shangzhi, Prince Yikang of Pengcheng, and Prince Yixuan of Nanqiao all took him as their teacher and asked him to explain the Avatamsaka Sutra (《華嚴經》). Gunabhadra, because he was not familiar with the Chinese language, prayed to Avalokiteśvara (觀世音菩薩) to increase his wisdom. At night, he dreamed that a powerful spirit replaced his head, and he still felt pain even after waking up. Then he became proficient in the Chinese language and began to explain the Avatamsaka Sutra to the assembly.
。時以跋陀妙大乘宗旨。因號摩訶衍。
九年。文帝幸大莊嚴寺設大會。親同四眾地坐。及齋眾疑日過午不敢下箸。帝曰月才午耳。法師道生在席即曰。白日麗天。今天言方中。何謂過耶。舉缽便食。一眾從之。帝大悅。下詔留生止都下。一時巨公王弘．范泰．顏延之等皆造門結友。生每以經文未能達諸佛之旨。而學者多滯聞見。因著善不報論．頓悟成佛論．二諦論．佛性有常論．法身無色論．佛無凈土論．應有緣論。皆網羅舊說發其淵奧。皈如日星。又明年正月庚子升法座。詞音朗潤。聽者悟悅。俄麈尾墮地隱幾而化。
十一年。天竺三藏求那跋摩初讓國出家。解四阿含精貫三藏。誦數百萬言。屬國諸王皆從之稟授歸戒。每謂諸王曰。道在精通。遇緣即應。但依慈悲。勿故發害意足矣。游阇婆國。其王欲出家事跋摩。群臣固請不可。乃令國中曰。若率土奉大和尚歸戒。勿殺害。賑給貧乏。即從爾請。於是群臣士民稽首遵命。朝廷雅聞其名。沙門惠觀等白于文帝。請遣使致之。有詔交州刺史津。遣沙門道沖等航海邀之。衝至。跋摩忻然附舶抵廣州。詔聽乘驛詣闕。道由始興。愛其山類靈鷲。為留。周暮寺有寶月殿。跋摩于東壁戲作定光儒童布發像極妙。夜輒有光。嘗在定累日不出寺。僧遣沙彌候之。見白
【現代漢語翻譯】 現代漢語譯本：當時跋陀（Batuo，人名）擅長妙大乘的宗旨，因此被稱為摩訶衍（Mahayana，大乘）。 義熙九年，文帝駕臨大莊嚴寺，舉辦盛大的法會，親自與四眾弟子一起坐在地上。齋飯時，眾人懷疑時間已過中午，不敢動筷子。文帝說：『太陽才到正午啊。』法師道生（Daosheng，人名）在座，立即說：『白日高照天空，今天明明是正午，怎麼說是過了時間呢？』說完拿起缽就吃了起來，眾人也跟著他吃。文帝非常高興，下詔書讓道生留在都城。當時，巨公王弘（Wang Hong，人名）、范泰（Fan Tai，人名）、顏延之（Yan Yanzhi，人名）等人都到他家拜訪結交。道生常常認為經文未能完全表達諸佛的旨意，而學者們又大多拘泥於所聽所見，因此撰寫了《善不報論》、《頓悟成佛論》、《二諦論》、《佛性有常論》、《法身無色論》、《佛無凈土論》、《應有緣論》，這些著作廣泛蒐羅舊說，闡發了其中的深刻道理，如同日月星辰般光輝。又過了一年正月庚子日，道生登上法座，聲音洪亮流暢，聽眾聽了都感到領悟和喜悅。不久，他手中的麈尾掉落在地，靠著幾案圓寂了。 義熙十一年，天竺三藏求那跋摩（Gunabhadra，功德賢）最初是放棄王位出家，精通四阿含（Agama，阿含經），貫通三藏（Tripitaka，經律論），能背誦數百萬字。他所在國家的各位國王都跟隨他接受教誨和皈依戒律。他常常對各位國王說：『道在於精通，遇到機緣就要應時而動，只要依據慈悲之心，不要故意產生傷害的意念就足夠了。』他遊歷到阇婆國（Java，今印度尼西亞爪哇島），那裡的國王想要出家侍奉跋摩，群臣堅決請求不可。於是國王在國內頒佈命令說：『如果全國上下都奉大和尚的教誨，皈依戒律，不殺害生命，賑濟貧困，就聽從你們的請求。』於是群臣百姓都叩頭遵命。朝廷早就聽說了他的名聲，沙門惠觀（Huiguan，人名）等向文帝稟告，請求派遣使者去迎接他。文帝下詔給交州刺史津（Jin，官名），派遣沙門道沖（Daochong，人名）等乘船出海去邀請他。道衝到達后，跋摩高興地登上他們的船，抵達廣州。文帝下詔允許他乘驛車前往都城。途中經過始興（Shixing，地名），他喜愛那裡的山像靈鷲山（Grdhakuta，又譯鷲峰山，釋迦牟尼佛常說法之山），於是留了下來。周暮寺（Zhoumu Temple，寺名）里有寶月殿（Baoyue Hall，殿名），跋摩在東墻上隨意畫了一幅定光佛（Dipamkara，過去佛）化身儒童布發掩泥的畫像，畫得非常精妙。晚上常常有光芒出現。他曾經在禪定中連續幾天不出寺廟，僧人派沙彌去探望他，看見白
【English Translation】 English version: At that time, Batuo (Batuo, a person's name) excelled in the profound principles of Mahayana, hence he was known as Mahayana (Mahayana, the Great Vehicle). In the ninth year of the Yixi era, Emperor Wen visited the Great Zhuangyan Temple and held a grand assembly, personally sitting on the ground with the fourfold assembly. During the meal, the assembly suspected that it was past noon and dared not pick up their chopsticks. Emperor Wen said, 'The sun is only at noon.' The Dharma Master Daosheng (Daosheng, a person's name), who was present, immediately said, 'The white sun shines brightly in the sky, today is clearly noon, how can you say it is past the time?' He then picked up his bowl and began to eat, and the assembly followed him. Emperor Wen was very pleased and issued an edict to keep Daosheng in the capital. At that time, prominent figures such as Wang Hong (Wang Hong, a person's name), Fan Tai (Fan Tai, a person's name), and Yan Yanzhi (Yan Yanzhi, a person's name) all visited his home and befriended him. Daosheng often felt that the scriptures did not fully express the Buddha's intentions, and that scholars were too attached to what they heard and saw. Therefore, he wrote 'Treatise on the Non-Reward of Good Deeds,' 'Treatise on Sudden Enlightenment to Buddhahood,' 'Treatise on the Two Truths,' 'Treatise on the Permanence of Buddha-Nature,' 'Treatise on the Formlessness of the Dharma-Body,' 'Treatise on the Buddha's Lack of Pure Land,' and 'Treatise on Dependent Origination.' These works widely gathered old theories and elucidated their profound principles, shining like the sun, moon, and stars. A year later, on the Gengzi day of the first month, Daosheng ascended the Dharma seat, his voice loud and clear, and the listeners felt enlightened and joyful. Soon after, the whisk in his hand fell to the ground, and he passed away leaning on his armrest. In the eleventh year of the Yixi era, the Tripitaka master Gunabhadra (Gunabhadra, virtuous merit) from India initially renounced his kingdom to become a monk, mastering the four Agamas (Agama, collections of the Buddha's discourses), and thoroughly understanding the Tripitaka (Tripitaka, the three baskets of scriptures, monastic rules, and philosophical treatises), able to recite millions of words. The kings of his country all followed him to receive teachings and take refuge in the precepts. He often said to the kings, 'The Way lies in thorough understanding, and one should respond to opportunities when they arise. Just rely on compassion, and it is enough not to intentionally generate harmful thoughts.' He traveled to the kingdom of Java (Java, present-day Java Island, Indonesia), where the king wanted to renounce his throne and serve Bhadra, but the ministers strongly opposed it. Therefore, the king issued an order in the country, saying, 'If the whole country follows the Great Monk's teachings, takes refuge in the precepts, does not kill living beings, and provides relief to the poor, then I will listen to your request.' Thereupon, the ministers and people all bowed their heads and obeyed. The court had long heard of his fame, and the Shramana Huiguan (Huiguan, a person's name) and others reported to Emperor Wen, requesting that an envoy be sent to welcome him. Emperor Wen issued an edict to Jin (Jin, an official title), the governor of Jiaozhou, ordering the Shramana Daochong (Daochong, a person's name) and others to sail overseas to invite him. When Daochong arrived, Bhadra gladly boarded their ship and arrived in Guangzhou. Emperor Wen issued an edict allowing him to travel to the capital by express carriage. On the way, passing through Shixing (Shixing, a place name), he admired the mountains there, which resembled Vulture Peak (Grdhakuta, also translated as Eagle Peak Mountain, where Shakyamuni Buddha often preached), so he stayed there. In Zhoumu Temple (Zhoumu Temple, a temple name) there was the Baoyue Hall (Baoyue Hall, a hall name), and Bhadra casually painted an image of Dipamkara Buddha (Dipamkara, a past Buddha) transforming into a Confucian child spreading his hair to cover the mud on the east wall, painting it with great skill. At night, light often appeared. He once stayed in meditation for several days without leaving the temple, and the monks sent a novice to inquire after him, who saw white
師子仰躡柱而戲。彌空皆青蓮花。沙彌驚走大呼。寺僧爭至豁無所有。至金陵引對。帝迓勞殊勤。因從容問曰。寡人每欲持齋以身應物。不獲所愿。法師遠來。陋卻之幸。何以教寡人。對曰。道在心不在事。法由己不由人。且帝王所修與匹夫異。匹夫身賤名微。言令不威。儻不克己苦節何以為用。帝王以四海為家。萬民為子。出一嘉言則士庶咸悅。布一善政則人臣以和。刑不夭命役不勞力。則風雨時若寒暑應節。百穀滋繁桑柘郁茂。以此為持齋不殺亦大矣。安在輟半日之餐。全一禽之命。然後為弘濟耶。帝撫幾嘆曰。俗迷遠理。僧滯近教。如法師之言。可與論天人際矣。命居祇植寺講法華並十地品。帝率公卿日集座下。法席之盛前此未聞也。
十二年。京尹蕭謨之請制建寺鑄像。帝以問侍中何尚之．吏部羊玄保曰。朕少讀經不多。比日彌復無暇。因果之事昧然未究。所以不敢立異者。以卿輩時秀率皆信敬耳。范泰．謝靈運皆言。六經法度本任濟世。必求妙道。當以佛經為指南北。見顏延之析達性論．宗炳難白黑論。其說汪洋大明至理。若使率土之民皆敦此化。則朕坐致太平矣。夫復何事。昨蕭謨之請制。即以相示委卿增損。必有以戒遏浮淫無傷弘㢡者乃當著耳。尚之對曰。橫目之俗。閑不敬信。以臣庸陋。獨有
【現代漢語翻譯】 現代漢語譯本： 僧人師子在柱子上嬉戲攀爬，空中滿是青蓮花（一種藍色的蓮花）。小沙彌驚慌逃跑並大聲呼叫。寺廟裡的僧人爭相趕來，卻什麼也沒看到。後來，師子在金陵（今南京）被引見給皇帝。皇帝熱情地迎接並慰勞他，然後從容地問道：『我一直想通過齋戒來約束自己，以身作則，但未能如願。法師遠道而來，我很榮幸能向您請教，您能教我什麼呢？』師子回答說：『道在於心，不在於事；法由自己決定，不由他人決定。而且，帝王所修行的與普通百姓不同。普通百姓地位卑微，言語沒有威信，如果不剋制自己，嚴於律己，又有什麼用呢？帝王以天下為家，百姓為子女。說出一句嘉言，百姓都會高興；頒佈一項善政，臣子們都會和睦。刑罰不冤殺人命，徭役不勞民傷財，那麼風調雨順，寒暑應時，五穀豐登，桑樹茂盛。把這些作為持齋不殺，也是非常偉大的。又何必減少半天的飲食，保全一隻鳥的性命，然後就認為是弘揚慈悲呢？』皇帝拍著桌子感嘆道：『世俗之人迷惑于深遠的道理，僧人拘泥於眼前的教條。像法師您說的話，可以與您討論天人之際的道理了。』於是皇帝命師子住在祇植寺（寺廟名）講解《法華經》（佛經名）和《十地品》（佛經名）。皇帝率領公卿大臣每天都來聽講，法會之盛況前所未有。 十二年，京尹蕭謨之（人名）請求朝廷建造寺廟，鑄造佛像。皇帝詢問侍中何尚之（人名）和吏部羊玄保（人名）說：『我年輕時讀經不多，近來更加沒有時間。對於因果報應之事，我還不甚瞭解。之所以不敢提出不同意見，是因為你們這些當世俊傑都信奉佛教。范泰（人名）、謝靈運（人名）都說，六經法典本來就是用來治理世事的，如果一定要追求精妙的道理，就應當以佛經作為指南。我看到顏延之（人名）的《析達性論》（著作名），宗炳（人名）的《難白黑論》（著作名），他們的論述博大精深，闡明了至理。如果能使天下的百姓都遵循這種教化，那麼我就可以安坐而致太平了。還用做什麼其他的事情呢？昨天蕭謨之請求建造寺廟，我已經把他的奏章給你們看了，委託你們增刪修改。一定要想出辦法來遏制浮誇淫靡之風，不要損害弘揚佛法的大業，才能寫出來。』何尚之回答說：『橫目之俗（指西方人），向來不敬奉神佛。以我平庸淺陋的見識，實在沒有……』
【English Translation】 English version: Master Shizi climbed and played on a pillar, and the sky was filled with blue lotus flowers (a type of blue lotus). A young novice monk was frightened and ran away, shouting loudly. The monks in the temple rushed over, but saw nothing. Later, Shizi was presented to the Emperor in Jinling (present-day Nanjing). The Emperor greeted him warmly and comforted him, then leisurely asked: 'I have always wanted to restrain myself through fasting and set an example, but I have not been able to achieve my wish. Master has come from afar, and I am honored to ask you for guidance. What can you teach me?' Shizi replied: 'The Dao is in the heart, not in the matter; the Dharma is determined by oneself, not by others. Moreover, what emperors cultivate is different from ordinary people. Ordinary people are of low status and their words have no authority. If they do not restrain themselves and are strict with themselves, what use are they? Emperors take the world as their home and the people as their children. If they utter a good word, the people will be happy; if they issue a good policy, the ministers will be harmonious. If punishments do not unjustly kill people and corvée labor does not exhaust the people, then the weather will be favorable, the seasons will be timely, the five grains will be abundant, and the mulberry trees will be lush. Taking these as fasting and non-killing is also very great. Why should you reduce half a day's meals, save the life of a bird, and then think that you are promoting compassion?' The Emperor patted the table and sighed: 'Worldly people are confused by profound principles, and monks are attached to immediate doctrines. Like what Master says, I can discuss the principles of the relationship between heaven and man with you.' So the Emperor ordered Shizi to live in Qizhi Temple (temple name) to explain the 'Lotus Sutra' (Buddhist scripture name) and the 'Ten Stages Chapter' (Buddhist scripture name). The Emperor led the ministers and officials to listen to the lectures every day, and the grandness of the Dharma assembly was unprecedented. In the twelfth year, Xiao Mozhi (person's name), the magistrate of the capital, requested the court to build temples and cast Buddha statues. The Emperor asked the Attendant He Shangzhi (person's name) and the Minister of Personnel Yang Xuanbao (person's name), saying: 'I did not read many scriptures when I was young, and I have even less time recently. I do not understand the matter of cause and effect very well. The reason why I dare not express different opinions is because you, the outstanding talents of the time, all believe in Buddhism. Fan Tai (person's name) and Xie Lingyun (person's name) both said that the Six Classics and laws were originally used to govern the world. If we must seek subtle principles, we should use Buddhist scriptures as a guide. I have seen Yan Yanzhi's (person's name) 'Analysis of the Nature of Attainment' (work's name) and Zong Bing's (person's name) 'Refutation of White and Black' (work's name). Their arguments are broad and profound, and they explain the ultimate truth. If we can make the people of the world follow this teaching, then I can sit and achieve peace. What else do I need to do? Yesterday, Xiao Mozhi requested to build temples, and I have already shown his memorial to you, entrusting you to add or delete and modify it. You must come up with a way to curb extravagance and licentiousness, and do not harm the great cause of promoting Buddhism, so that it can be written.' He Shangzhi replied: 'The customs of the Hengmu people (referring to Westerners) have never respected gods and Buddhas. With my mediocre and shallow knowledge, I really have no...'
愚勤。實懼缺薄。上玷大法更蒙㢡論。重有愧耳。然前代群英則不負明詔。自渡江而來。王導．周顗．庾亮．王蒙．謝安．郗超．王坦之．王恭．王謐．郭文．謝尚．戴逵．許詢及亡祖兄弟．王元琳昆季．范汪．孫綽．張玄．[敖-ㄆ+殳]凱。或宰輔冠晃。或人倫羽儀。或致情天人之際。或杭跡雲霞之表。靡不倒心歸依。其間比對。如蘭護開潛淵遁崇邃。並亞跡黃中。或不測人也。近世道俗較論便爾。若悉舉者。夷夏漢魏奇杰輩出。不可勝數。惠遠云。釋迦之化無所不可。適道固自教源齊物。亦為要務。竊味此言有契至理。何則。百家之卿。十人持五戒則十人淳謹。千室之邑。百人修十善則百人和睦。傳此風教以周寰區。編戶億千則仁人百萬。夫能行一善則去一惡。去一惡則息一刑。一刑息於家。萬刑息於國。此明詔所謂坐致太平者是也。故圖澄適趙。二石減暴。靈塔放光。符健損虐。神道助化昭然可觀。謨之請制。不謂全非。但傷蠹道俗。本在無行僧尼。然而情偽難分去取未易耳。至土木之工雖若靡費。且植福報恩不可頓絕。臣比斟酌進退未安。今日面奉德音。實用忻抃。羊玄保進曰。此談蓋天人之學。非臣愚陋所宜與聞。切恐秦楚論強兵之術。孫吳盡吞併之計。無取於此。帝曰。此非戰國之具。良如卿言。尚之
【現代漢語翻譯】 現代漢語譯本： 我愚笨而缺乏才識，實在感到恐懼。上面玷污了偉大的佛法，又蒙受了您的評論，更加感到慚愧。然而，前代的眾多英才並沒有辜負皇上的英明詔令。自從東晉渡江以來，王導（東晉初年大臣），周顗（東晉名士），庾亮（東晉大臣），王蒙（即王述，東晉大臣），謝安（東晉名相），郗超（東晉名士），王坦之（東晉大臣），王恭（東晉將領），王謐（東晉大臣），郭文（生平不詳），謝尚（東晉將領），戴逵（東晉名士），許詢（東晉名士）以及我已故的祖父兄弟，王元琳兄弟，范汪（東晉官員），孫綽（東晉名士），張玄（生平不詳），[敖-ㄆ+殳]凱（生平不詳）。他們有的位居宰輔，光芒四射；有的堪為人倫表率；有的情感直達天人之際；有的隱居於山水之間。無不傾心歸依佛法。他們之間的對比，如同蘭花護衛著開花，潛龍隱藏於深淵，高山崇尚幽深，都可與黃中（指中庸之道）相媲美，甚至深不可測。近世的僧人和俗人之間的辯論就是這樣。如果要全部列舉，從古代到近代，無論是漢人還是少數民族，無論是漢朝還是魏朝，傑出人物層出不窮，數不勝數。慧遠（東晉高僧）說：『釋迦牟尼的教化無所不能。』順應正道，本來就是佛教的根本，齊同萬物也是重要的任務。我私下認為這句話與至理相符。為什麼呢？如果一百個官員中有十個人持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），那麼這十個人就會淳樸謹慎。如果一千戶的村落中有一百個人修習十善（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），那麼這一百個人就會和睦相處。將這種風尚教化傳播到整個天下，即使有億萬戶百姓，也會有百萬仁人。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；一項刑罰在家中消除，萬項刑罰就在國家消除。這就是皇上聖旨所說的『坐致太平』啊。所以，佛圖澄（後趙高僧）來到後趙，石勒（後趙皇帝）和石虎（後趙皇帝）減少了暴行。靈塔放出光明，苻健（前秦皇帝）減少了殘暴。神道的輔助教化，是顯而易見的。殷謨（東晉官員）請求限制佛教，不能說完全沒有道理，但傷害佛教的根本在於那些沒有操守的僧尼。然而，真假難辨，取捨不易啊。至於興建寺廟，雖然看起來靡費，但培植福報和報答恩情也不能完全斷絕。我近來斟酌進退，尚未安定。今天能夠當面聆聽您的教誨，實在感到欣喜。羊玄保（南朝宋大臣）進言說：『這些談論是關於天人之學的，不是我這樣愚笨淺陋的人所適合聽聞的。我擔心的是秦國和楚國討論強大的軍事力量，孫武和吳起用盡吞併的計策，這些與佛法無關。』皇帝說：『這些不是戰國時期的工具，您說得很對。』贊同了他的說法。
【English Translation】 English version: I am foolish and lack talent, and I am truly afraid. Above, I have stained the great Dharma, and I am even more ashamed to receive your comments. However, the many talents of the previous generations did not fail the emperor's wise decree. Since the Eastern Jin Dynasty crossed the river, Wang Dao (a minister in the early Eastern Jin Dynasty), Zhou Yi (a famous figure in the Eastern Jin Dynasty), Yu Liang (a minister in the Eastern Jin Dynasty), Wang Meng (also known as Wang Shu, a minister in the Eastern Jin Dynasty), Xie An (a famous prime minister in the Eastern Jin Dynasty), Xi Chao (a famous figure in the Eastern Jin Dynasty), Wang Tanzi (a minister in the Eastern Jin Dynasty), Wang Gong (a general in the Eastern Jin Dynasty), Wang Mi (a minister in the Eastern Jin Dynasty), Guo Wen (life unknown), Xie Shang (a general in the Eastern Jin Dynasty), Dai Kui (a famous figure in the Eastern Jin Dynasty), Xu Xun (a famous figure in the Eastern Jin Dynasty), as well as my deceased grandfather and brothers, Wang Yuanlin's brothers, Fan Wang (an official in the Eastern Jin Dynasty), Sun Chuo (a famous figure in the Eastern Jin Dynasty), Zhang Xuan (life unknown), [敖-ㄆ+殳] Kai (life unknown). Some of them held high positions as prime ministers, shining brightly; some were models of human ethics; some's emotions reached the realm of heaven and man; some lived in seclusion among the mountains and rivers. All of them wholeheartedly took refuge in the Dharma. The comparison between them is like orchids guarding their blooming, hidden dragons hiding in the deep, and high mountains advocating profundity, all comparable to Huang Zhong (referring to the Doctrine of the Mean), and even unfathomable. The debates between monks and laypeople in recent times are like this. If we were to list them all, from ancient times to modern times, whether Han or ethnic minorities, whether Han Dynasty or Wei Dynasty, outstanding figures emerged one after another, too numerous to count. Huiyuan (a eminent monk of the Eastern Jin Dynasty) said: 'Sakyamuni's teachings are all-encompassing.' Following the right path is originally the foundation of Buddhism, and treating all things equally is also an important task. I privately believe that this statement is in accordance with the ultimate truth. Why? If ten out of a hundred officials uphold the five precepts (not killing, not stealing, not committing adultery, not lying, not drinking alcohol), then these ten people will be simple and prudent. If one hundred out of a thousand households in a village cultivate the ten virtues (not killing, not stealing, not committing adultery, not lying, not double-tongued, not speaking harshly, not speaking frivolously, not being greedy, not being angry, not holding wrong views), then these one hundred people will live in harmony. If this custom and teaching is spread throughout the world, even if there are hundreds of millions of households, there will be millions of benevolent people. Being able to do one good deed can remove one evil deed; removing one evil deed can reduce one punishment; if one punishment is eliminated in the family, then ten thousand punishments will be eliminated in the country. This is what the emperor's decree means by 'achieving peace while sitting'. Therefore, when Fotucheng (a eminent monk of Later Zhao) came to Later Zhao, Shi Le (the emperor of Later Zhao) and Shi Hu (the emperor of Later Zhao) reduced their tyranny. When the sacred pagoda emitted light, Fu Jian (the emperor of Former Qin) reduced his cruelty. The assistance of the divine way in teaching is clearly visible. Yin Mo's (an official of the Eastern Jin Dynasty) request to restrict Buddhism cannot be said to be completely unreasonable, but the harm to Buddhism lies in those monks and nuns who have no integrity. However, it is difficult to distinguish between truth and falsehood, and it is not easy to choose what to take and what to discard. As for building temples, although it may seem wasteful, cultivating blessings and repaying kindness cannot be completely cut off. I have been considering the pros and cons recently, and have not yet settled down. I am truly delighted to be able to hear your teachings today. Yang Xuanbao (a minister of the Southern Song Dynasty) said: 'These discussions are about the study of heaven and man, and are not suitable for someone as foolish and shallow as I am to hear. What I am worried about is that the states of Qin and Chu are discussing powerful military forces, and Sun Wu and Wu Qi are exhausting their strategies of annexation, which have nothing to do with Buddhism.' The emperor said: 'These are not the tools of the Warring States period, you are right.' He agreed with his statement.
曰。夫禮隱逸則戰士息。貴仁德則兵氣消。儻以孫吳為志動期吞併。則將無取于堯舜之道。豈特釋教而已哉。帝悅。謂尚之曰。釋門之有卿。猶孔氏之有季路也。自是帝留神釋典益重玄化。及顏延之著離識論及論檢。來法師惠嚴辨其同異。酬酢終日。帝笑曰。卿等殆不愧支許矣。
是歲謝靈運以謀[羊*反]棄市。初靈運與顏延之齊名。其文縱橫俊發過于延之。深䆳則弗及。襲封康樂侯。居會稽。與隱士王弘之．孔淳之放蕩為娛。太守孟顗事佛精懇。為靈運所輕。嘗謂顗曰。得道須惠業。丈人生天當在靈運前。成佛必在靈運后。顗深恨此語。及顗入朝。屢為裁抑。不得召用。晚為臨川內史。在郡游放不法。為有司所紏。司徒遣隨州從事。鄭望生收靈運。即興兵叛逸。遂有逆志。望生追禽之。送廷尉。帝愛其才。減死徙廣州。既而復叛。有旨棄市。年四十九。
十三年駕幸曲水。公卿畢集。帝命賦詩。沙門惠觀詩先成奏之。句有奇勝之韻。帝悅。以示百官。皆歎服其才。觀與惠嚴．謝靈運等詳定大涅槃經。頗增損其辭。因夢為神人呵之曰。乃敢妄以凡情輕瀆聖典。觀等惶懼而止。時慧琳者以才學得幸于帝。與決政事。時號黑衣宰相。致門下車蓋常不容跡。琳妄自驕蹇。見公卿才寒暄而已。著白黑論毀佛叛教
【現代漢語翻譯】 現代漢語譯本：
有人說：『如果推崇隱逸之士，戰士就會停止戰鬥；如果重視仁義道德，戰爭的戾氣就會消散。如果以孫武、吳起的戰略為目標，一心想要吞併天下，那麼將領就不會採納堯舜的治國之道，難道僅僅是排斥佛教而已嗎？』皇帝聽后很高興，對尚之說：『佛教有你這樣的人，就像孔子有子路一樣。』從此，皇帝更加關注佛教經典，更加重視玄妙的教化。等到顏延之寫了《離識論》和《論檢》，法師惠嚴辨析其中的相同和不同之處，兩人整天辯論。皇帝笑著說：『你們大概不遜色于支遁和許詢了。』 這一年，謝靈運因為謀反而被處死。當初，謝靈運與顏延之齊名，他的文章縱橫奔放，超過了顏延之，但深刻程度不如他。謝靈運繼承了康樂侯的爵位，住在會稽，與隱士王弘之、孔淳之放縱遊樂。太守孟顗虔誠地信奉佛教，被謝靈運輕視。謝靈運曾對孟顗說：『得道需要智慧和功德，您往生天界會在我之前，但成佛一定在我之後。』孟顗對此話深感怨恨。等到孟顗入朝為官，多次壓制謝靈運，使他不能被朝廷召用。謝靈運晚年擔任臨川內史，在郡里遊蕩放縱，不守法度，被有關部門檢舉。司徒派隨州從事鄭望生逮捕謝靈運，謝靈運隨即起兵反叛，於是產生了謀反的念頭。鄭望生追捕並抓獲了他，把他送交廷尉。皇帝愛惜他的才能，免了他的死罪，把他流放到廣州。不久，謝靈運再次叛亂，皇帝下令將他處死，終年四十九歲。 義熙十三年，皇帝駕臨曲水，公卿大臣全部聚集。皇帝命令大家賦詩，沙門（shamen，佛教出家人）惠觀的詩最先完成並呈上。詩句有奇特的韻味，皇帝很高興，把詩給百官看，大家都讚歎他的才華。惠觀與惠嚴、謝靈運等人詳細校訂《大涅槃經》（Da Niepan Jing，Mahāparinirvāṇa Sūtra），擅自增刪其中的文辭。因此在夢中被神人呵斥說：『竟敢用凡人的情感輕率地褻瀆神聖的經典！』惠觀等人惶恐不安，停止了修改。當時，慧琳憑藉才學得到皇帝的寵幸，參與決斷政事，當時號稱『黑衣宰相』。到他門下的車馬絡繹不絕。慧琳妄自驕傲自大，見到公卿大臣只是簡單地寒暄而已。他寫了《白黑論》，詆譭佛教，背叛教義。
【English Translation】 English version:
Someone said: 'If we value hermits, warriors will cease fighting; if we value benevolence and virtue, the spirit of war will dissipate. If we aim for the strategies of Sun Wu (Sun Tzu) and Wu Qi, desiring to conquer all under heaven, then generals will not adopt the ways of Yao and Shun. Is it merely rejecting Buddhism?' The emperor was pleased and said to Shang Zhi: 'Having someone like you in Buddhism is like Confucius having Zilu.' From then on, the emperor paid more attention to Buddhist scriptures and valued profound teachings even more. When Yan Yanzhi wrote 'Treatise on Separating Consciousness' (Li Shi Lun) and 'Treatise on Examination' (Lun Jian), the Dharma master Huiyan distinguished their similarities and differences, debating all day long. The emperor smiled and said: 'You are probably not inferior to Zhi Dun and Xu Xun.' In this year, Xie Lingyun was executed for plotting rebellion. Initially, Xie Lingyun was as famous as Yan Yanzhi. His writing was unrestrained and brilliant, surpassing Yan Yanzhi, but not as profound. Xie Lingyun inherited the title of Marquis of Kangle and lived in Kuaiji, indulging in pleasure with hermits Wang Hongzhi and Kong Chunzhi. The governor Meng Yi was devout in his Buddhist faith, which Xie Lingyun looked down upon. Xie Lingyun once said to Meng Yi: 'Attaining the Dao requires wisdom and merit. You will be reborn in heaven before me, but you will definitely become a Buddha after me.' Meng Yi deeply resented these words. When Meng Yi entered the court as an official, he repeatedly suppressed Xie Lingyun, preventing him from being summoned by the court. In his later years, Xie Lingyun served as the Prefect of Linchuan, indulging in pleasure and acting lawlessly in the prefecture, and was reported by the relevant authorities. The Situ (one of the Three Dukes) sent Zheng Wangsheng, an official from Suizhou, to arrest Xie Lingyun. Xie Lingyun then raised troops in rebellion, thus conceiving rebellious intentions. Zheng Wangsheng pursued and captured him, sending him to the Court of Justice. The emperor cherished his talent, spared him the death penalty, and exiled him to Guangzhou. Soon after, Xie Lingyun rebelled again, and the emperor ordered his execution at the age of forty-nine. In the thirteenth year of the Yixi era, the emperor visited Qushui, and all the dukes and ministers gathered. The emperor ordered everyone to compose poems, and the Shamen (shamen, Buddhist monk) Huiguan's poem was the first to be completed and presented. The verses had a unique and wonderful rhythm, and the emperor was pleased, showing the poem to all the officials, who all praised his talent. Huiguan, along with Huiyan, Xie Lingyun, and others, meticulously revised the Mahāparinirvāṇa Sūtra (Da Niepan Jing), presumptuously adding and deleting its words. Therefore, in a dream, he was rebuked by a divine being who said: 'How dare you lightly profane the sacred scriptures with the emotions of a mortal!' Huiguan and others were frightened and stopped the revisions. At that time, Huilin gained the emperor's favor with his talent and learning, participating in deciding political affairs, and was known as the 'Black-Robed Prime Minister.' Carriages and canopies constantly crowded his gate. Huilin was arrogantly proud, only exchanging simple greetings with dukes and ministers. He wrote 'Treatise on White and Black' (Bai Hei Lun), slandering Buddhism and betraying the teachings.
。感現報。膚肉糜爛歷年而死。
論曰。世智辨聦人情所歆慕以為英靈者也。佛世尊則以為八難之一。何哉。靈運恃才傲世。以謀叛伏誅。惠琳毀形衣僧伽黎。而窮預朝政。既叛教矣。復從而毀佛。遂蒙惡報以死。嗚呼。蓋世智之為難也明矣。觀嚴二公行業高妙。然妄以凡情輕議聖典。向使不遇神人呵之。則世智之難亦幾於不免。大哉跋摩．尚之對制之言。可謂旨窮大體而識盡精微。真天下之通論也。
是歲文帝詔求沙門能述生法師頓悟義者。刺史庾登之以釋法瑗聞。召對顧問。瑗伸辨詳明。何尚之嘆曰。意謂生公之歿微言永絕。今復聞象外之談。所謂天未喪斯文也。未幾天保寺成。詔瑗主之。王景文至。值其講。景文嘆曰。所舉皆所未聞。所指皆出意表。真法中龍也。湘宮寺成。復移瑗居之。帝臨幸聽法。時以為榮。
十六年。法師靈徹卒。徹從遠公剃髮。以精通經論文學有盛名於世。嘗至匡山之南。拊寒松而舒嘯。穀風遠至山鳥和鳴。超然自得。歸問遠曰。律禁管絃。一吟一詠可乎。遠曰。觸物興想。亂情妨道。弗足為也。徹由是絕棄筆硯。講授大法。學徒宗之。
是歲魏太子晃被讒。太武疑之。晃求哀沙門玄高。高為作金光明懺。太武夢其先祖讓之曰。不當以讒疑太子。既寤以所夢語
【現代漢語翻譯】 現代漢語譯本：感受到了現世的報應，面板肌肉潰爛，經歷多年痛苦而死。
評論說：世俗的智慧和口才，是人們所羨慕和推崇的，認為是有才華和聰明的人。但是佛世尊卻認為這是八難之一。為什麼呢？謝靈運依仗自己的才能，傲慢輕視世人，最終因為謀反而被處死。惠琳毀壞自己的外形，穿著僧伽梨（袈裟），卻極力參與朝政。他既背叛了佛教，又反過來詆譭佛法，最終遭受惡報而死。唉！世俗的智慧成為障礙，這真是太明顯了。觀察嚴峻和嚴匡兩位居士，他們的修行和品行都非常高妙，然而還是妄自以凡夫俗子的情感來輕率地議論聖人的經典。如果不是遇到神人呵斥他們，那麼世俗智慧的障礙也幾乎難以避免。偉大啊，跋摩（B跋摩，可能是人名）和何尚之（何尚之，人名）的對答之言，可以說是窮盡了事物的根本道理，並且認識到了精微之處，真是天下通用的理論啊。
這一年，文帝下詔尋找能夠闡述生法師（生法師，可能是人名）頓悟義理的沙門。刺史庾登之（庾登之，人名）推薦了釋法瑗（釋法瑗，人名）。文帝召見並詢問他，法瑗的辯解詳細而明白。何尚之感嘆說：『我以為生公去世后，精妙的言論就永遠斷絕了。現在又聽到了超越現象之外的談論，這真是上天沒有要斷絕這種文化啊。』不久之後，天保寺建成，文帝下詔讓法瑗主持。王景文（王景文，人名）來到寺廟，正好趕上法瑗講經。景文感嘆說：『他所舉的例子都是我從未聽過的，他所指出的道理都超出了我的意料之外，真是佛法中的龍啊。』湘宮寺建成后，又讓法瑗移居到那裡。文帝親自前往聽法，當時人們都認為這是非常榮耀的事情。
十六年，法師靈徹（靈徹，人名）去世。靈徹跟隨遠公（遠公，可能是人名）剃度出家，因為精通經論和文學而聞名於世。他曾經到匡山（匡山，地名）的南面，撫摸著寒冷的松樹而發出長嘯，山谷中的風遠遠地吹來，山鳥也應和著鳴叫，他感到非常超脫自在。回去后問遠公說：『戒律禁止管絃樂器，那麼吟詩作賦可以嗎？』遠公說：『接觸外物而引發思緒，擾亂心性，妨礙修道，是不可以的。』靈徹因此斷絕了筆硯，專心講授大法，學徒們都尊崇他。
這一年，魏太子晃（魏太子晃，人名）被人誣陷，太武帝（太武帝，人名）懷疑他。晃向沙門玄高（玄高，人名）求助，玄高為他做了金光明懺（金光明懺，佛教懺法）。太武帝夢見他的先祖責備他說：『不應該因為讒言而懷疑太子。』醒來后，太武帝把夢中所見告訴了別人。
【English Translation】 English version: He felt the retribution in his present life, his skin and flesh festered, and he died after years of suffering.
Commentary: Worldly wisdom and eloquence are admired and esteemed by people, who consider them to be signs of talent and intelligence. However, the Buddha regarded them as one of the eight difficulties. Why? Xie Lingyun (Xie Lingyun, a person's name) relied on his talent and arrogance, looking down on the world, and was eventually executed for treason. Hui Lin (Hui Lin, a person's name) ruined his appearance, wore the Sanghati (袈裟, a monk's robe), and tried his best to participate in court affairs. He betrayed Buddhism and then slandered the Buddha, eventually suffering evil retribution and dying. Alas! Worldly wisdom becomes an obstacle, which is too obvious. Observing the laymen Yan Jun (Yan Jun, a person's name) and Yan Kuang (Yan Kuang, a person's name), their practice and conduct were very high and wonderful, but they still presumptuously used the emotions of ordinary people to casually discuss the scriptures of the saints. If they had not been reprimanded by a divine person, then the obstacle of worldly wisdom would have been almost unavoidable. Great! The answers of B跋摩 (B跋摩, possibly a person's name) and He Shangzhi (He Shangzhi, a person's name) can be said to have exhausted the fundamental principles of things and recognized the subtle points, which is really a universal theory in the world.
In this year, Emperor Wen (Emperor Wen, a person's name) issued an edict to find a Shramana who could explain the meaning of sudden enlightenment of Master Sheng (Master Sheng, possibly a person's name). The governor Yu Dengzhi (Yu Dengzhi, a person's name) recommended Shi Fayuan (Shi Fayuan, a person's name). Emperor Wen summoned and questioned him, and Fayuan's defense was detailed and clear. He Shangzhi sighed and said: 'I thought that after the death of Master Sheng, the subtle words would be forever cut off. Now I hear the talk beyond phenomena again, which is really that heaven has not cut off this culture.' Soon after, Tianbao Temple was completed, and Emperor Wen issued an edict to let Fayuan preside over it. Wang Jingwen (Wang Jingwen, a person's name) came to the temple and happened to catch up with Fayuan's lecture. Jingwen sighed and said: 'The examples he cited are all I have never heard of, and the principles he pointed out are beyond my expectations. He is truly a dragon in the Dharma.' After Xianggong Temple was completed, Fayuan was moved to live there again. Emperor Wen personally went to listen to the Dharma, and people at that time thought it was a very honorable thing.
In the sixteenth year, Dharma Master Lingche (Lingche, a person's name) passed away. Lingche was ordained by Yuan Gong (Yuan Gong, possibly a person's name), and was famous in the world for his proficiency in scriptures, treatises, and literature. He once went to the south of Kuang Mountain (Kuang Mountain, a place name), stroked the cold pine trees and let out a long whistle, the wind in the valley blew far away, and the mountain birds echoed and chirped, and he felt very detached and comfortable. After returning, he asked Yuan Gong: 'The precepts forbid wind and stringed instruments, so is it okay to chant poems?' Yuan Gong said: 'Touching external objects and arousing thoughts, disturbing the mind, and hindering the path of cultivation, is not allowed.' Lingche therefore cut off his pen and ink, and concentrated on lecturing on the Great Dharma, and the students respected him.
In this year, Crown Prince Huang of Wei (Crown Prince Huang of Wei, a person's name) was slandered, and Emperor Taiwu (Emperor Taiwu, a person's name) suspected him. Huang asked the Shramana Xuangao (Xuangao, a person's name) for help, and Xuangao performed the Golden Light Repentance (金光明懺, a Buddhist repentance ritual) for him. Emperor Taiwu dreamed that his ancestors blamed him and said: 'You should not suspect the crown prince because of slander.' After waking up, Emperor Taiwu told others what he had seen in his dream.
群臣。臣下皆稱太子無過。待之如初。其相崔浩懼太子將不利於己。白太武曰。太子前實有謀。仍結玄高以術致先帝恐陛下耳。若不早誅必為大害。太武大怒。收玄高．慧崇害之。高弟子玄暢時居雲中。聞高遇害。日馳六百里至魏闕泣曰。和尚神力當爲我起。於是高開眸曰。大法應化。隨緣盛衰。盛衰在跡。理恒亙然。但惜汝等行如我耳。唯玄暢南渡。汝等死後法當更興。善自修心無令中悔。言訖即化。沙門法進號呼曰。聖人去世。我何用生。應聲見高於雲中。進頂禮乞救。高曰。不忘一切。寧獨棄汝耶。曰和尚與崇公並生何所。高曰。我往惡處救護眾生。崇已歸安養矣。言訖不見。
二十二年。魏主與崔浩皆信重寇謙之而奉其道。浩特不喜佛。每言于魏主。以為佛法虛誕。為世費害。宜悉除之。及魏主計蓋吳至長安。入佛寺。沙門飲從官酒。從入其室。見大有兵器。出白魏主。主怒曰。此非沙門所用。必與蓋吳同謀欲為亂耳。命有司[袖-由+安]誅合寺沙門。閱其財產大有釀具及州郡牧守富人所寄物以萬計。又為窟室以匿婦女。浩因說帝。將誅天下沙門。毀諸經像。帝從之。寇謙之切諫以為不可。浩不從。先盡誅長安沙門。焚燒經像。並來留臺下四方令一依長安法。詔曰。昔後漢荒君信惑邪偽以亂天常。自
【現代漢語翻譯】 現代漢語譯本： 群臣都說太子沒有過錯，像以前一樣對待他。但宰相崔浩害怕太子將來對他不利，就對太武帝說：『太子之前確實有陰謀，還勾結玄高用妖術迷惑先帝，驚嚇陛下。如果不早點誅殺，必定成為大禍患。』太武帝大怒，逮捕了玄高、慧崇並將他們處死。玄高的弟子玄暢當時住在雲中，聽到玄高遇害的訊息，日夜兼程六百里趕到魏闕哭訴說：『和尚的神力應該能讓我起死回生。』於是玄高睜開眼睛說：『大法應運而生，隨著因緣而盛衰。盛衰只是表象，真理卻是永恒不變的。只是可惜你們的所作所為像我一樣。只有玄暢南渡才能倖免。你們死後佛法應當更加興盛。好好修心，不要後悔。』說完就圓寂了。沙門法進號啕大哭說：『聖人去世了，我活著還有什麼用？』應聲就看見玄高在雲中顯現。法進頂禮膜拜，請求救助。玄高說：『不會忘記一切眾生，難道會拋棄你嗎？』法進問：『和尚與慧崇公一起轉生到哪裡去了？』玄高說：『我到惡劣的地方去救護眾生，慧崇已經往生到安養凈土了。』說完就不見了。 二十二年，魏主和崔浩都非常信任寇謙之，信奉他的道教。但崔浩特別不喜歡佛教，經常對魏主說，認為佛法虛妄荒誕，浪費錢財，危害社會，應該全部廢除。等到魏主攻打蓋吳到達長安，進入佛寺，發現沙門飲用官員的酒。官員進入他們的房間，看見裡面藏有大量的兵器。官員出來稟告魏主。魏主大怒說：『這些不是沙門應該用的，一定是與蓋吳同謀想要作亂！』命令有關部門殺掉整個寺廟的沙門，清點他們的財產，發現有大量的釀酒器具以及州郡長官和富人寄存在那裡的財物，數以萬計。還建造密室來藏匿婦女。崔浩因此勸說皇帝，要誅殺天下的沙門，焚燬所有的經書佛像。皇帝聽從了他的建議。寇謙之極力勸諫認為不可行，崔浩不聽。先殺光了長安的沙門，焚燒經書佛像，並下令在留臺下，四方各地都按照長安的辦法執行。詔書說：『從前後漢的昏君，相信迷惑虛假的邪說，擾亂了天道常理。』
【English Translation】 English version: The ministers all said that the Crown Prince was without fault and treated him as before. However, the Chancellor Cui Hao feared that the Crown Prince would be detrimental to him in the future, so he said to Emperor Taiwu, 'The Crown Prince did indeed have a conspiracy before, and he also colluded with Xuan Gao to use sorcery to bewilder the late Emperor and frighten Your Majesty. If he is not executed early, he will surely become a great disaster.' Emperor Taiwu was furious and arrested Xuan Gao (profoundly high) and Hui Chong (wisdom and respect), and executed them. Xuan Gao's disciple, Xuan Chang (profoundly prosperous), was living in Yunzhong at the time. When he heard the news of Xuan Gao's death, he traveled six hundred li day and night to the Wei Que (palace gate) and wept, saying, 'The monk's divine power should be able to resurrect me.' Thereupon, Xuan Gao opened his eyes and said, 'The Great Dharma arises in response to circumstances, and flourishes and declines according to conditions. Flourishing and declining are only appearances, but the truth is eternally unchanging. It is only a pity that your actions are like mine. Only Xuan Chang can escape by crossing south. After you die, the Dharma should flourish even more. Cultivate your minds well and do not regret it.' After saying this, he passed away. The Shramana (monk) Fa Jin (Dharma progress) wailed, 'The sage has passed away, what use is there for me to live?' In response, he saw Xuan Gao appear in the clouds. Fa Jin prostrated and begged for help. Xuan Gao said, 'I will not forget all beings, would I abandon you alone?' Fa Jin asked, 'Where have you and Hui Chong been reborn?' Xuan Gao said, 'I am going to evil places to protect sentient beings, and Hui Chong has already been reborn in the Land of Bliss.' After saying this, he disappeared. In the twenty-second year, both Emperor Wei and Cui Hao greatly trusted Kou Qianzhi (respectful knowledge) and followed his Taoism. However, Cui Hao especially disliked Buddhism and often said to Emperor Wei that he believed the Buddha Dharma was false and absurd, wasted money, and harmed society, and should be completely abolished. When Emperor Wei attacked Gai Wu (covered military) and arrived in Chang'an, he entered a Buddhist temple and discovered that the Shramanas were drinking the officials' wine. The officials entered their rooms and saw that there were a large number of weapons hidden inside. The officials came out and reported to Emperor Wei. Emperor Wei was furious and said, 'These are not things that Shramanas should use, they must be conspiring with Gai Wu to rebel!' He ordered the relevant departments to kill all the Shramanas in the entire temple and to take inventory of their property, and found a large number of brewing utensils and property deposited there by state and county officials and wealthy people, numbering in the tens of thousands. They also built secret rooms to hide women. Cui Hao therefore persuaded the emperor to execute all the Shramanas in the world and burn all the scriptures and Buddha images. The emperor followed his advice. Kou Qianzhi strongly advised against it, believing it was not feasible, but Cui Hao did not listen. He first killed all the Shramanas in Chang'an and burned the scriptures and Buddha images, and then ordered that all places under the Liutai (imperial secretariat) should follow the Chang'an method. The edict said, 'In the past, the foolish rulers of the Later Han Dynasty believed in deceptive and false heresies, disrupting the natural order of heaven.'
古九州之中未嘗有此夸誕大言不本人情。叔季之世莫不眩焉。由是政化不行。禮義大壞。九服之內鞠為丘墟。朕承天緒。欲除偽定真。復羲農之治。其餘一切蕩除滅其軌跡。自今已后敢有事胡神及造形像泥人銅人者門誅。有司宣告征鎮將軍刺史。諸有浮圖形像及胡經皆擊破焚燒。沙門無長少悉坑之。太。子素好佛法。屢諫不聽。乃緩宣詔書。使遠近預聞之得各為計。沙門多亡匿獲免。收藏經像。唯塔廟在魏境者無復孑遺。
二十七年魏太武親總元戎號稱百萬來滅宋。文帝詔遣輔國將軍蕭斌等御之。軍次碻磝。先鋒王玄謨不閑撫馭。士卒畏縮。未戰輒亡遁。斌怒縛玄謨帳中將誅之。玄謨夢人告曰。誦觀世音千遍則免。及覺而誦之。且得千遍。將就刃猶不輟。會王慶之驟諫曰。魏虜威震天下。控弦百萬。豈玄謨所能當。令未陳而斬副將以自弱。非䇿也。斌悟。即貸其死。玄謨仍將兵如故。見南史。是歲魏司徒崔浩自恃才略及魏主所寵。任專制朝權。魏主以浩監秘書。其黨閔湛者勸浩刊所撰國史于石以彰直筆。浩從之。於是刊石立於郊壇。書魏先世事皆詳實。往來見者咸以為言。北人無不忿恚。相與贊浩于帝。以為暴揚國惡。帝大怒。使有司案浩罪狀。浩惶惑不能對。遂誅浩及僚屬凡百二十人。皆夷五族。初浩既勸太
【現代漢語翻譯】 現代漢語譯本：古九州之中，從未有過如此誇張虛誕、不近人情的言論。末世之人無不被其迷惑，以致政治教化無法推行，禮義道德徹底敗壞，整個國家變得滿目瘡痍。我繼承皇位，想要撥亂反正，恢復羲皇、神農時代的治理，其餘一切虛偽之物都要徹底清除，使其軌跡全無。從今以後，膽敢祭祀胡神、製造佛像泥塑銅像的人，都要滿門抄斬。命令有關部門宣告各地的征鎮將軍、刺史，凡是有佛教的圖畫、佛像以及胡人的經書，都要全部擊毀焚燒。僧人無論老少，一律坑殺。太子一向愛好佛法，多次勸諫我都不聽，於是我放緩頒佈詔書的速度，讓遠近各地的人都能事先知曉，各自做好打算。許多僧人因此得以逃亡藏匿，經書佛像也得以儲存。只有魏國境內的佛塔寺廟，沒有留下任何遺蹟。 二十七年，魏太武帝親自率領軍隊，號稱百萬，前來攻打宋國。宋文帝下詔派遣輔國將軍蕭斌等人抵禦。軍隊駐紮在碻磝。先鋒王玄謨不善於安撫統御士兵，士兵們畏懼退縮，還沒開戰就逃跑了。蕭斌大怒，將王玄謨綁在帳中，準備處決他。王玄謨夢見有人告訴他說：『誦讀一千遍觀世音菩薩的名號，就可以免除災禍。』醒來后他就開始誦讀，很快就誦滿了一千遍。即將被處決時，他仍然沒有停止誦讀。這時，王慶之急忙勸諫說：『魏國的軍隊威震天下，擁有百萬弓箭手，豈是王玄謨所能抵擋的？如果在戰前就斬殺副將，只會削弱自己的力量，這不是好計策。』蕭斌醒悟，就饒恕了王玄謨的死罪。王玄謨仍然帶兵作戰。這件事記載在《南史》中。這一年，魏國的司徒崔浩，仗著自己的才華和魏主的寵信，專斷朝政大權。魏主讓崔浩負責管理秘書事務。他的同黨閔湛勸說崔浩將他所撰寫的國史刻在石頭上，以彰顯他的直筆。崔浩聽從了他的建議。於是，刻石立在郊壇上，書中記載了魏國先世的史事，都非常詳實。來往的人看到后，都認為他說的是實話。但是北方的百姓沒有不憤怒的，他們一起在皇帝面前詆譭崔浩，認為他暴露了國家的醜惡。皇帝大怒，命令有關部門查辦崔浩的罪狀。崔浩惶恐不安，無法辯解，於是就被處死了，與他一起被處死的還有他的僚屬，總共一百二十人，都被滅了五族。當初，崔浩勸說太
【English Translation】 English version: Among the ancient Nine Provinces, there has never been such exaggerated and unrealistic rhetoric, so divorced from human sentiment. The people of the degenerate age are all deluded by it, leading to the failure of political and moral education, the complete collapse of ritual and righteousness, and the devastation of the entire country. I, inheriting the throne, wish to rectify the chaos and restore the governance of the times of Xi Huang (mythical sovereign) and Shen Nong (mythical sovereign), and all other false things must be completely eliminated, leaving no trace. From now on, anyone who dares to worship 'Hu' gods (foreign deities), or create clay or bronze images of Buddha, will be executed along with their entire family. Order the relevant departments to announce to the generals, governors, and prefects of various regions that all Buddhist paintings, statues, and 'Hu' scriptures (foreign scriptures) must be destroyed and burned. Monks, regardless of age, will be buried alive. The Crown Prince has always been fond of Buddhism and has repeatedly advised me against this, but I have not listened. Therefore, I am slowing down the promulgation of the edict so that people in distant and nearby places can know in advance and make their own plans. Many monks have thus been able to escape and hide, and scriptures and statues have been preserved. Only the pagodas and temples within the territory of Wei (referring to Northern Wei dynasty) have not been spared, with no remnants left. In the twenty-seventh year, Emperor Taiwu of Wei (referring to Northern Wei dynasty) personally led an army, claiming to be a million strong, to attack Song (referring to Liu Song dynasty). Emperor Wen of Song (referring to Liu Song dynasty) issued an edict to send General Xiao Bin and others to resist. The army was stationed at Qu'ao. The vanguard Wang Xuanmo was not good at appeasing and commanding the soldiers, and the soldiers were fearful and retreated, fleeing before the battle. Xiao Bin was furious and tied Wang Xuanmo in his tent, preparing to execute him. Wang Xuanmo dreamed that someone told him: 'Recite the name of Guanshiyin (Avalokiteśvara) a thousand times, and you will be spared from disaster.' When he woke up, he began to recite, and soon he had recited it a thousand times. As he was about to be executed, he still did not stop reciting. At this time, Wang Qingzhi hurriedly advised: 'The Wei army is mighty and shakes the world, with a million archers. How can Wang Xuanmo resist them? If you kill the deputy general before the battle, you will only weaken your own strength. This is not a good plan.' Xiao Bin realized this and spared Wang Xuanmo's life. Wang Xuanmo continued to lead the troops in battle. This event is recorded in the 'History of the Southern Dynasties'. In this year, Cui Hao, the Minister of Works of Wei (referring to Northern Wei dynasty), relying on his talent and the favor of the Wei ruler, monopolized the power of the court. The Wei ruler put Cui Hao in charge of secretarial affairs. His party member Min Zhan advised Cui Hao to engrave the national history he had written on stone to highlight his straightforward writing. Cui Hao followed his advice. Thus, the stone inscription was erected on the suburban altar, and the book recorded the history of the Wei ancestors in great detail. Those who came and went believed that he was telling the truth. However, the people of the north were all angry, and they slandered Cui Hao before the emperor, saying that he was exposing the ugliness of the country. The emperor was furious and ordered the relevant departments to investigate Cui Hao's crimes. Cui Hao was panicked and unable to defend himself, so he was executed, along with his colleagues, a total of one hundred and twenty people, all of whom were exterminated to the fifth degree of kinship. Initially, Cui Hao advised Tai
武除蕩釋氏及經像毀廢。浩行路見棄像必停車溺之。及族誅。尸無收者。又積怨在人。於是競溺浩尸至糜潰乃止。見北史。
論曰。崔浩之不智。司馬溫公論詳矣。大抵托䟦氏起自沙塞。未遷都時性殘忍。殺人如甘美飲食。其俗習然也。初太子晃被讒。而玄高等數僧受誅。頗見其無辜矣。及罷釋氏沙門誅而坑之者。豈勝道哉。此雖虜人性㐫。亦崔浩當權用法如此。既而浩被讒跡其所坐。蓋作史之失。使在唐世不過黜官□榮投之荒裔而已。假令誅之亦不過一己。乃遂夷滅五族。何哉。蓋以無辜而施於人也深。則其報之於己也必厚。此天道常數而不易者也。至於吾釋之經像。于浩庸有傷害哉。而浩每見必停車而溺之。及浩未旋踵而尸。亦為人溺之至糜潰而止。嗚呼。浩不畏聖人之言而欺天也又如此。故天覆為之速報。以警動乎人世也。可不戒哉。可不戒哉。
二十八年。魏朝元會沙門曇始振錫至宮門。吏白。太武曰趣斬之。刃下無傷。又白臨殿陛矣。太武怒。抽佩劍自斬之。亦不能傷。劍微有痕如線。令收捕投虎檻中。虎皆怖伏不敢瞬。左右請以天師試之。虎即虓吼。太武大驚。延始上殿。再拜悔謝。魏書佛老志云。沙門惠始。清河張氏子。初聞羅什出經。詣長安見之。學習禪定於白渠北。晝入城聽講。夕遠
【現代漢語翻譯】 現代漢語譯本： 崔浩下令清除、掃蕩佛教，毀壞佛像和經書。他出行時，如果路上看到被丟棄的佛像，必定停車並向佛像撒尿。後來他被滅族，屍體無人收殮。又因為他平時積怨很深，於是人們爭相向崔浩的屍體撒尿，直到屍體腐爛才停止。《北史》記載了這件事。
評論說：崔浩的愚蠢，司馬溫公已經評論得很詳細了。大體上，拓跋氏從邊塞起家，在沒有遷都之前，性格殘忍，殺人就像吃美味的食物一樣。這是他們的習俗。當初太子拓跋晃被人誣陷，玄高等幾位僧人被處死，已經可以看出他們是無辜的了。等到後來廢除佛教，沙門被處死或活埋的，難道能說是合乎正義的嗎？這雖然是胡人的兇殘本性，也是崔浩當權時用法如此。不久之後，崔浩被人誣陷，追究他的罪責，是因為他編寫史書的過失。如果是在唐朝，不過是罷官免職，流放到邊遠地區罷了。即使要處死他，也不過是他一個人。但最終卻導致滅了五族，這是為什麼呢？是因為他把無辜的罪名強加給別人太深了，那麼他自己所受到的報應也必然深重。這是天道的常理，不會改變的。至於佛教的經書和佛像，對崔浩有什麼傷害呢？而崔浩每次見到佛像，必定停車並向佛像撒尿。等到崔浩死後不久，他的屍體也被別人撒尿，直到腐爛才停止。唉！崔浩不敬畏聖人的話，欺騙上天，竟然到了這種地步。所以上天迅速地對他進行了報應，以此來警醒世人。能不引以為戒嗎！能不引以為戒嗎！
二十八年，魏朝舉行元旦朝會，沙門曇始拿著錫杖來到宮門。官吏稟告給太武帝，太武帝說：『快把他殺了！』刀砍下去卻沒有傷痕。官吏又稟告說：『他已經走到殿陛下了！』太武帝大怒，抽出佩劍親自砍他，也不能傷到他。劍上只有一道細微的痕跡，像一條線。太武帝下令把他抓起來，扔到老虎籠子里。老虎都害怕地趴著，不敢眨眼。左右的人請求用天師來試試。老虎立刻咆哮起來。太武帝大驚，請曇始上殿，再三拜謝悔過。《魏書·佛老志》記載：沙門惠始，是清河張氏的兒子。當初聽到鳩摩羅什翻譯佛經，就到長安去拜見他，在白渠北面學習禪定。白天進城聽講經，晚上回到遠處。
【English Translation】 English version: Cui Hao ordered the elimination and destruction of Buddhism, destroying Buddhist images and scriptures. Whenever he traveled and saw discarded Buddhist images on the road, he would stop his carriage and urinate on them. Later, his entire clan was exterminated, and no one collected his corpse. Furthermore, because he had accumulated deep resentment among the people, they competed to urinate on Cui Hao's corpse until it decomposed. This is recorded in the Book of the Northern Dynasties.
It is commented: Sima Guang has already discussed Cui Hao's foolishness in detail. Generally speaking, the Tuoba clan rose from the frontier regions. Before moving the capital, they were cruel and took pleasure in killing people as if it were delicious food. This was their custom. Initially, when Crown Prince Tuoba Huang was slandered, and the monks such as Xuan Gao were executed, it was already evident that they were innocent. When Buddhism was later abolished, and shamen (Buddhist monks) were executed or buried alive, can it be said that this was just? Although this was the brutal nature of the barbarians, it was also because Cui Hao wielded power and used the law in this way. Soon after, Cui Hao was slandered, and his crimes were investigated because of his errors in compiling history. If it had been in the Tang Dynasty, he would have only been dismissed from office and exiled to a remote region. Even if he were to be executed, it would have only been him alone. But in the end, it led to the extermination of five clans. Why is this? It is because he imposed the accusation of innocence on others too deeply, so the retribution he received was inevitably severe. This is the constant principle of Tian Dao (the Way of Heaven), which will not change. As for the Buddhist scriptures and images, what harm did they do to Cui Hao? Yet Cui Hao always stopped his carriage and urinated on them whenever he saw them. Soon after Cui Hao died, his corpse was also urinated on by others until it decomposed. Alas! Cui Hao did not fear the words of the sages and deceived Heaven to such an extent. Therefore, Heaven quickly retaliated against him to warn the world. Should we not take this as a warning! Should we not take this as a warning!
In the twenty-eighth year, during the Wei Dynasty's New Year's assembly, the shamen (Buddhist monk) Tan Shi arrived at the palace gate carrying a xizhang (a Buddhist staff with metal rings). The official reported to Emperor Taiwu, who said, 'Quickly execute him!' The knife struck but left no wound. The official reported again, 'He has already reached the palace steps!' Emperor Taiwu was furious, drew his sword, and personally struck him, but he could not wound him either. There was only a faint mark on the sword, like a line. Emperor Taiwu ordered him to be captured and thrown into a tiger cage. The tigers all lay down in fear, not daring to blink. The attendants requested to test him with a tianshi (Taoist master). The tigers immediately roared. Emperor Taiwu was greatly alarmed and invited Tan Shi to the palace hall, repeatedly bowing and repenting. The Wei Shu: Shi Lao Zhi (Book of Wei: Records of Buddhism and Taoism) records: The shamen (Buddhist monk) Hui Shi was the son of the Zhang family of Qinghe. When he first heard that Kumarajiva was translating scriptures, he went to Chang'an to see him and studied chan ding (Zen meditation) north of the Bai Canal. During the day, he entered the city to listen to lectures, and in the evening, he returned to the distance.
處靜三輔。識者高之。武帝滅姚氏。留子義真鎮長安。及義真為赫連屈局所敗。始身被刃而無傷。屈局怒召始於前。以所佩寶劍自擊之又不能害。乃懼而謝。后至魏多所化導。自初習定至卒。五十餘年未嘗寢臥。跣行足不沾泥。愈加鮮白。世號白足阿練。太武深加禮敬。始預知終期。齋潔端坐。僧徒滿側泊然而寂。停屍十日容色不變。閱十餘年改葬。㒵亦如存。舉世嘆異。及葬日送者萬餘人皆號慕哭之慟。中書監高𠃔為傳頌其德云。
二十九年魏太武帝殂。吳王立。未幾而薨。高宗文成帝即位。乃太武之孫也。群臣勸請興復釋氏。下詔曰。夫為帝王者必祇奉明靈。縣彰仁道。其能惠著生民濟益郡品。雖在往古猶序其風烈。是以春秋喜崇明之禮。祭典載功施之族。況釋教如來功濟大千惠流塵境。尋生死者嘆其達觀。覽文義者貴其妙門。助王政之禁律。益仁智之善性。排撥群邪開演正覺。故前代已來莫不崇尚。亦我國家常所尊事。世祖太武皇帝開廣邊荒德澤遐被。沙門道士善行純誠。如惠始之倫無遠不至。風義相感往往如林。夫山海之深寧免姦淫之儔得容假託講寺之中。致有㐫黨是以先朝因按假釁戮其有罪。所司失旨一切禁斷。景穆皇帝每為慨然。值軍國多事未遑修復。朕承鴻緒君臨萬邦。思述先志以隆斯道。今制
{ "translations": [ "現代漢語譯本：\n\n釋惠始在三輔地區隱居修行，有見識的人都很敬重他。北魏太武帝滅了姚氏后，留下姚義真鎮守長安。後來姚義真被赫連屈局打敗，惠始開始身上被刀砍卻沒有受傷。屈局憤怒地把惠始召到面前，用自己佩戴的寶劍砍他，也不能傷害他。於是屈局感到害怕而向他道歉。後來惠始到了北魏，教化引導了很多人。從他最初學習禪定到去世，五十多年沒有躺下睡覺過。他赤腳行走，腳不沾泥，反而更加潔白。世人稱他為『白足阿練』（指以苦行為主的修行者）。太武帝非常尊敬他。惠始預先知道自己去世的日期，齋戒沐浴，端正地坐著，僧人弟子站滿了旁邊，他安靜地去世了。停放屍體十天，容貌顏色沒有改變。過了十多年改葬，屍體也像活著時一樣。世人都驚歎奇異。到安葬那天，送葬的人有一萬多人，都號啕大哭，非常悲痛。中書監高允為他寫傳記，讚頌他的德行，說：", "二十九年，魏太武帝去世。吳王繼位，不久也去世了。高宗文成帝即位，他是太武帝的孫子。大臣們勸請恢復佛教。文成帝下詔說：『凡是做帝王的，必定恭敬地祭祀神靈，明顯地宣揚仁義道德。那些能夠給百姓帶來恩惠，對社會有益處的人，即使是在古代，也要記載他們的功績。因此，《春秋》讚美崇尚光明的禮儀，祭祀的典籍記載有功勞的家族。更何況佛教如來，功德普及整個世界，恩惠流佈到世間。尋求生死解脫的人讚嘆它的通達，研究文章義理的人看重它的精妙法門。它輔助王政的禁令，增進仁義智慧的善良本性，排除各種邪惡，開示正覺的道理。所以前代以來沒有不崇尚的，也是我們國家一直尊崇的事情。世祖太武皇帝開疆拓土，恩德深遠。沙門（出家修道的人）和道士，善行純正真誠，像惠始這樣的人，不遠萬里來到這裡。他們的風範道義互相感應，就像樹林一樣茂盛。但是山海深處，難免有奸邪淫亂之徒，得以假借講經寺廟藏身其中，以致有兇惡的團伙。因此先朝因為追查虛假的罪行，誅殺了那些有罪的人，主管官員失誤，一切禁止。景穆皇帝常常為此感到慨嘆，只是因為國家事務繁多，沒有來得及恢復。我繼承先人的事業，統治天下，想繼承先人的遺志，來發揚這個道統。現在制定』" ], "english_translations": [ "English version:\n\Shi Hui Shi lived in seclusion in the Sanfu area. Those with discernment highly respected him. Emperor Taiwu of the Northern Wei dynasty destroyed the Yao clan and left Yao Yizhen to guard Chang'an. Later, when Yao Yizhen was defeated by Helian Quju, Hui Shi was initially struck by blades but remained unharmed. Quju angrily summoned Hui Shi and struck him with his own treasured sword, but it could not harm him either. Therefore, Quju became fearful and apologized. Later, Hui Shi went to the Wei dynasty and converted and guided many people. From the beginning of his practice of meditation until his death, for more than fifty years, he never lay down to sleep. He walked barefoot, and his feet did not touch the mud, but became even whiter. The world called him 'White-Footed Aranya' (referring to a practitioner focused on ascetic practices). Emperor Taiwu deeply respected him. Hui Shi knew in advance the date of his death, purified himself with fasting and bathing, and sat upright. Monks and disciples filled the area around him, and he passed away peacefully. His body was kept for ten days, and his appearance did not change. More than ten years later, he was reburied, and his body was still as if he were alive. The world marveled at this extraordinary event. On the day of the burial, more than ten thousand people who came to mourn wept loudly and with great sorrow. Gao Yun, the Director of the Central Secretariat, wrote a biography for him, praising his virtue, saying:", "In the twenty-ninth year, Emperor Taiwu of the Wei dynasty passed away. The Prince of Wu succeeded him, but he also died shortly after. Emperor Wencheng of the Gaozong ascended the throne; he was the grandson of Emperor Taiwu. The ministers urged him to restore Buddhism. Emperor Wencheng issued an edict saying: 'Those who are emperors and kings must reverently worship the spirits and clearly proclaim benevolence and virtue. Those who can bring benefits to the people and contribute to society, even if they are from ancient times, their merits should be recorded. Therefore, the 'Spring and Autumn Annals' praises the rites of honoring the bright, and the sacrificial texts record the families with meritorious deeds. Moreover, the Tathagata of Buddhism, his merits extend to the entire world, and his grace flows to the realm of dust. Those who seek liberation from birth and death admire his profound understanding, and those who study literature value his subtle teachings. It assists the prohibitions of the royal government, enhances the good nature of benevolence, wisdom, eliminates various evils, and reveals the truth of enlightenment. Therefore, since previous generations, none have failed to respect it, and it is also what our country has always revered. Emperor Shizu Taiwu expanded the borders and his virtue was far-reaching. Shramanas (ordained practitioners) and Daoists, their good deeds are pure and sincere, like Hui Shi, who came from afar. Their demeanor and righteousness resonate with each other, like a flourishing forest. However, in the depths of the mountains and seas, it is inevitable that there are treacherous and licentious people who can hide in the lecture halls and temples under false pretenses, resulting in evil gangs. Therefore, the previous dynasty, due to investigating false crimes, executed those who were guilty, and the responsible officials made mistakes, and everything was prohibited. Emperor Jingmu often lamented this, but because there were many national affairs, he did not have time to restore it. I inherit the cause of my predecessors and rule the world, and I want to inherit the aspirations of my predecessors to promote this tradition. Now I decree'" ] }
諸州郡眾居之所。各聽建佛圖一區。其有好樂道法欲為沙門。性行素篤卿里所明者聽出家。於是天下承風朝不及夕。往時所毀圖寺經像並還修復。有罽賓王種沙門師賢者。東遊涼城至魏。值罷教。權假藥術守道不改。于復教日即為沙門。同輩五人。高宗親為下發。命師賢為僧統。明年有旨。於五級大寺為太祖已下五帝鑄釋迦文像五尊。各長丈有六尺。用赤金二十五萬斤云(出魏書佛老志)。
論曰。梁高僧傳載曇始事蹟。與魏書佛老志殊不類。今合二說兼著之。大抵始與玄高慧崇皆由禪定發聖。觀其化導民俗。出死入生超然無礙。詎非願力顯化聖賢者流耶。高宗美述太子晃無辜幽死之志。而目擊崔浩狂悖失措招報之速。詔復釋教。光敷文律。𠃔合明靈盛矣哉。可謂哲王之舉。適變隨機顯彰仁道。而成天下之亹亹者歟。
孝建元年。宋孝武帝舉兵誅元㐫。而求那䟦陀羅逃民間。其後王玄謨軍梁山。孝武令軍中得䟦陀者驛馳至臺。俄得之送金陵引見。帝曰。企德日久。乃今始遇。間關來歸亦有恨乎。曰亡所恨。但念夙緣遇此遂成熟耳。帝慰之且戲曰尚念譙王乎。對曰古人不忘一飯。王飯我十年乃敢遽忘耶。今當從陛下求為王長修冥福。帝悽然改容。中興寺成。有旨命住持。帝宴東府。公卿畢集。召跋陀至。皤
【現代漢語翻譯】 現代漢語譯本：各州郡的百姓居住之處，允許建立佛寺一處。如果有喜好佛法、想要出家為僧的人，只要品行端正、為鄉里所稱道的，就允許出家。於是天下順應風氣，速度極快。過去被毀壞的寺廟、經書、佛像都得以修復。有一位來自罽賓（Kashmir，古代地名）的王子後裔沙門名叫師賢，他向東遊歷到涼城，到達北魏。正趕上**（指佛教受壓制的時期）。他暫時以醫術為掩護，堅守自己的信仰不改變。在恢復佛教的日子裡，他立即出家為僧。與他一同出家的有五人。魏高宗親自為他們剃度。並任命師賢為僧統（僧官名，管理僧眾的官）。第二年，皇帝下旨，在五級大寺為太祖等五位皇帝鑄造釋迦牟尼佛像五尊，每尊高一丈六尺，用赤金二十五萬斤。（出自《魏書·佛老志》）。
評論說：梁朝的《高僧傳》記載的曇始的事蹟，與《魏書·佛老志》的記載很不相同。現在將兩種說法合併記載。大體上說，曇始與玄高、慧崇都是通過禪定而開悟成聖的。觀察他們教化百姓，使人死而復生，超越生死，沒有阻礙，難道不是憑藉願力顯現神蹟的聖賢之流嗎？魏高宗讚賞追述太子晃無辜被幽禁而死的心志，並且親眼看到崔浩狂妄悖逆、失措招致報應的迅速，於是下詔恢復佛教，廣泛推行佛教的教義和規章制度，這真是光明與神靈相合的盛事啊！這可以說是英明君王的舉動，適應變化，隨機應變，彰顯仁義之道，從而成就天下太平的偉大事業啊。
孝建元年，宋孝武帝起兵誅殺元兇。求那跋陀羅（Gunabhadra，人名，意為『功德賢』）逃亡到民間。後來王玄謨的軍隊駐紮在梁山，孝武帝命令軍隊中如果抓到跋陀，就用驛馬快馬送到臺城。不久就抓到了，並送到金陵引見。孝武帝說：『仰慕您的德行很久了，今天才得以相見。經過重重阻礙才來歸，您有什麼怨恨嗎？』求那跋陀羅回答說：『沒有什麼怨恨。只是想到過去的因緣，遇到現在的情況，就成熟了。』孝武帝安慰他，並且開玩笑說：『還想念譙王（指劉義宣）嗎？』求那跋陀羅回答說：『古人尚且不忘記一飯之恩，譙王供養我十年，我怎麼敢輕易忘記呢？現在我應當請求陛下允許我為譙王長期修持冥福。』孝武帝聽后神色悽然，改變了態度。中興寺建成后，皇帝下旨讓求那跋陀羅擔任住持。皇帝在東府設宴，公卿全部到場。召見跋陀到來，他頭髮斑白，
【English Translation】 English version: In all the prefectures and counties, where people reside, each is permitted to build one Buddhist temple. If there are those who delight in the Dharma and wish to become monks, and whose character and conduct are known to be virtuous and esteemed by their communities, they are permitted to leave home. Consequently, the whole country followed this trend with great speed. The temples, scriptures, and images that had been destroyed in the past were all restored. There was a Shramana (monk) named Shixian, a descendant of a king from Kashmir (Jibin, ancient place name), who traveled east to Liangcheng and arrived in the Northern Wei dynasty. He arrived during a period of ** (referring to a period when Buddhism was suppressed). He temporarily used medicine as a disguise, steadfastly maintaining his faith without changing. On the day of the restoration of Buddhism, he immediately became a monk. There were five others who became monks with him. Emperor Gaozong of Wei personally shaved their heads. He appointed Shixian as the Sanghatitha (title of a monk official, in charge of managing monks). The following year, the emperor issued an edict to cast five Shakyamuni Buddha statues in the Five-Level Great Temple for the five emperors, including Emperor Taizu. Each statue was sixteen feet tall and used 250,000 catties of red gold. (From the 'Treatise on Buddhism and Laoism' in the Book of Wei).
Commentary: The 'Biographies of Eminent Monks' in the Liang Dynasty records the deeds of Tan Shi, which are quite different from the records in the 'Treatise on Buddhism and Laoism' in the Book of Wei. Now, the two accounts are combined and recorded. Generally speaking, Tan Shi, Xuan Gao, and Hui Chong all attained enlightenment and became saints through meditation. Observing their transformation and guidance of the people, enabling them to transcend death and rebirth without hindrance, are they not sages who manifested miracles through the power of their vows? Emperor Gaozong of Wei praised and recounted the aspirations of Crown Prince Huang, who was unjustly imprisoned and died, and personally witnessed the recklessness and folly of Cui Hao, which quickly led to retribution. Therefore, he issued an edict to restore Buddhism and widely promote Buddhist doctrines and regulations. This was truly a grand event of the union of light and the divine! It can be said to be the action of a wise king, adapting to changes, responding flexibly, demonstrating the path of benevolence and righteousness, and thus achieving the great cause of peace throughout the world.
In the first year of the Xiaojian era, Emperor Xiaowu of the Song dynasty raised troops to execute the chief culprits. Gunabhadra (name of a person, meaning 'Virtuous Merit') fled to the common people. Later, Wang Xuanmo's army was stationed in Liangshan. Emperor Xiaowu ordered that if anyone in the army captured Bhadra, they should send him to the capital by express courier. Soon he was captured and sent to Jinling for an audience. Emperor Xiaowu said, 'I have admired your virtue for a long time, and only today do I have the opportunity to meet you. You have come to return after many obstacles, do you have any resentment?' Gunabhadra replied, 'I have no resentment. I only think that the past causes and conditions have met with the present situation, and thus have matured.' Emperor Xiaowu comforted him and jokingly said, 'Do you still miss the Prince of Qiao (referring to Liu Yixuan)?' Gunabhadra replied, 'The ancients still did not forget the kindness of a single meal. The Prince of Qiao supported me for ten years, how dare I easily forget him? Now I should ask Your Majesty to allow me to cultivate merit for the Prince of Qiao for a long time.' Emperor Xiaowu's expression became sad and he changed his attitude. After the Zhongxing Temple was completed, the emperor issued an edict appointing Gunabhadra as the abbot. The emperor held a banquet in the Eastern Mansion, and all the ministers were present. Bhadra was summoned to arrive, and his hair was gray,
然清臞。孝武望見謂謝莊曰。摩訶衍有機辯。當戲之。必能悟人情。䟦陀趨升陛。帝曰。摩訶衍不負遠來。唯有一在。即應聲曰。貧道客食聖朝二十載。恩德厚矣。所欠者一死耳。帝大悅。移席相促。一座盡傾。
二年。孝武詔沙門道猷為新安寺鎮寺法主。初文帝問惠觀。頓悟之理孰情。觀以猷對。有旨召入大內。盛集名流。猷敷宣有緒。法義粲然。聞者開悟。有攻難者猷必挫以釋之。帝拊髀稱善。至是為天下法主。甚𠃔時望(卞和玉也)。
法師寶亮居中興寺。中書袁粲見而異之。以書抵其師道明。略曰。比見亮公非常人也。日聞所未聞。不覺歲之將莫。然珠生合浦。魏人取以照乘。玉在邯鄲。秦人請以華國。天下之寶不可自專。當與同之也。自是亮名益重。晚居靈味寺。講席冠京邑。弟子三千餘。亮英氣骎骎逼人。辭鋒錯逸。議者或蔽于理。亮釋之。莫不渙然。
大明六年九月。右司諫言。臣聞䆳拱凝居非期弘峻。拳跪盤伏豈止恭敬。將以昭彰四維締制六寓。故雖儒法支派名墨條流。至於崇親嚴上厥繇靡爽。唯浮圖教特異於此。凌滅禮度偃居尊戚。失隨方之妙跡。迷至化之淵美。臣聞佛以謙儉自牧。以忠順為道。不輕比丘逢人必拜。目連大士遇長則禮。寧有屈膝四輩而間禮二親。稽顙耆臘而直
【現代漢語翻譯】 現代漢語譯本： 這時，清臞（指僧人生活簡樸）的摩訶衍（Mahayana，大乘佛教）在場。孝武帝遠遠望見，對謝莊說：『摩訶衍很會辯論，我們來戲弄他一下，他一定能領悟人情世故。』䟦陀（Bhadra，賢者）快步走上臺階，皇帝說：『摩訶衍不遠萬里而來，朕這裡只有一件事。』摩訶衍立刻回答說：『貧道在聖朝吃客飯二十年，恩德深厚啊，所欠缺的只是一死罷了。』皇帝非常高興，挪動座位靠近他，滿座的人都為之傾倒。
二年，孝武帝下詔讓沙門道猷（Daoyou，僧人名）擔任新安寺的鎮寺法主。當初，文帝問惠觀（Huiguan，僧人名）關於頓悟的道理究竟是什麼，惠觀用道猷的觀點來回答。於是皇帝下旨召道猷入宮，聚集了許多名流。道猷宣講佛法有條不紊，法義精妙透徹，聽的人都開了悟。有人提出疑問，道猷一定能用佛法來解釋並駁倒對方。皇帝拍著大腿稱讚他。因此，道猷成爲了天下的法主，聲望很高（就像卞和的玉一樣）。
法師寶亮（Baoliang，僧人名）住在中興寺。中書袁粲（Yuancan，人名）見到他後覺得他很不一般，寫信給他的老師道明（Daoming，僧人名），信中大概是這樣說的：『最近我見到了寶亮法師，覺得他不是一般人。每天都能聽到以前沒聽過的道理，不知不覺一年都要過去了。但是，珍珠產在合浦，魏國人用來照亮車乘；玉產在邯鄲，秦國人請求用來裝飾國家。天下的寶物不能獨自佔有，應該和大家一起分享。』從此以後，寶亮的名聲越來越大。晚年住在靈味寺，講經說法是京城一帶最好的，弟子有三千多人。寶亮英氣逼人，言辭鋒利，議論的人有時被道理所迷惑，寶亮一解釋，大家就都明白了。
大明六年九月，右司諫上書說：『臣聽說䆳拱凝居（指帝王端坐不動）不是爲了追求高大，拳跪盤伏（指臣子跪拜）不僅僅是爲了表示恭敬，而是爲了彰顯四維、締造六合。所以，即使儒家、法家、支派、名家、墨家各有條文，但對於崇尚親情、尊重君上這一點，都沒有什麼不同。只有浮圖教（佛教）特別不同於這些，凌駕于禮儀制度之上，讓僧人安坐于尊貴親戚之上。這失去了隨順世俗的巧妙，也迷惑了至高教化的深遠美好。臣聽說佛以謙虛節儉來約束自己，以忠誠順從來作為修道的途徑。不敢輕視比丘，見到人必定拜；目連大士（Maudgalyayana，佛陀十大弟子之一）遇到長者就施禮。哪裡有屈膝於四輩（指僧侶）卻怠慢父母雙親，向年老僧人叩頭卻對君王直'
【English Translation】 English version: At that time, the ascetic Mahayana (Mahayana, the Great Vehicle Buddhism) was present. Emperor Xiaowu, seeing him from afar, said to Xie Zhuang: 'Mahayana is skilled in debate; let's tease him a bit, and he will surely understand human affairs.' Bhadra (Bhadra, the virtuous one) quickly ascended the steps, and the Emperor said: 'Mahayana, you have come from afar; I only have one thing here.' Mahayana immediately replied: 'This humble monk has been a guest in the sacred court for twenty years, receiving great kindness; all that is lacking is death.' The Emperor was greatly pleased and moved his seat closer to him, and everyone in the assembly was impressed.
In the second year, Emperor Xiaowu issued an edict appointing the Shramana Daoyou (Daoyou, a monk's name) as the abbot of Xin'an Monastery. Initially, Emperor Wen asked Huiguan (Huiguan, a monk's name) about the true meaning of sudden enlightenment, and Huiguan used Daoyou's views to answer. Therefore, the Emperor issued an edict summoning Daoyou to the palace, gathering many famous figures. Daoyou expounded the Dharma in an orderly manner, and the Dharma's meaning was profound and clear, enlightening those who heard it. If someone raised questions, Daoyou would surely refute them with the Dharma. The Emperor slapped his thigh and praised him. Thus, Daoyou became the Dharma master of the realm, with a very high reputation (like Bian He's jade).
The Dharma Master Baoliang (Baoliang, a monk's name) resided in Zhongxing Monastery. Yuan Can (Yuancan, a person's name), the Secretary of the Imperial Secretariat, saw him and found him extraordinary. He wrote a letter to his teacher Daoming (Daoming, a monk's name), which roughly said: 'Recently, I met Dharma Master Baoliang and found him to be no ordinary person. Every day, I hear things I have never heard before, and before I know it, the year is about to end. However, pearls are produced in Hepu, and the people of Wei use them to illuminate carriages; jade is produced in Handan, and the people of Qin request it to adorn the country. The treasures of the world cannot be monopolized; they should be shared with everyone.' From then on, Baoliang's reputation grew. In his later years, he resided in Lingwei Monastery, and his lectures were the best in the capital, with over three thousand disciples. Baoliang's heroic spirit was overwhelming, and his words were sharp. Those who debated with him were sometimes confused by the principles, but when Baoliang explained them, everyone understood.
In the ninth month of the sixth year of the Daming era, the Right Reminder of the Court said in a memorial: 'I have heard that 䆳gong ningju (referring to the emperor sitting still) is not to pursue grandeur, and quan gui pan fu (referring to ministers kneeling) is not merely to show respect, but to demonstrate the four cardinal virtues and create the six harmonies. Therefore, even though Confucianism, Legalism, various schools, the School of Names, and Mohism each have their own articles, they are all the same in valuing kinship and respecting the ruler. Only Buddhism is particularly different from these, surpassing the system of etiquette and allowing monks to sit above noble relatives. This loses the subtlety of following the world and confuses the profound beauty of the ultimate transformation. I have heard that the Buddha restrains himself with humility and frugality, and takes loyalty and obedience as the path of cultivation. He does not dare to despise Bhikkhus, and always bows when he meets people; the Great Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples) salutes elders. How can one kneel to the four groups (referring to monks) but neglect one's parents, kowtow to elderly monks but be direct'
骸萬乘者耶。故咸康創議。元興再述。而事屈于偏黨。道剉于余分。今鴻源遠洗群流仰鏡。九仙贐寶百神聳職。而畿輦之內含弗臣之民。階席之間延抗禮之客。懼非所以澄一風軌詳示景則者也。臣等參議。以為沙門接見皆當盡禮敬之容。依其本俗則朝徽有序。乘方兼遠矣。制可。法師僧遠聞而嘆曰。我剃頭為沙門。本出家求道。何關於帝王。即日拂衣歸於林壑。
是歲吳郡朱靈期者自高麗還。舶為風攜至一洲。洲有山。因意登之十餘里。聞午梵知有寺。寺七寶所成。見僧數輩皆石像。欲返有呼。靈期再拜得食。食味香美。非世間有也。有人云。此去金陵二萬餘里。嘗識杯渡道人否。靈期曰識之。其人指北壁一囊並瓶錫曰。乃其缽具耳。今取附君並書又以青竹杖授之曰。見杯渡即付之。令一沙彌送至舶。沙彌命靈期以竹杖置前水中。三日而至石頭淮。遂失竹杖。有頃渡來得缽大笑曰。我不見此缽且四千年矣。以擲雲中又接之乃去。渡屢示寂已而復游於世。后至齊諧家。同呂道慧．杜天期．水丘熙三大士在焉。諧大驚即再拜。渡曰。年大㐫。無忘修福業。法意道人德高。可親之以禳災。俄門楣上一僧呼渡。仰見之即辭去。后不復見。
太始二年大士寶誌往來皖山劍水之下發而徒跣著錦袍俗。呼為志公。面方而
【現代漢語翻譯】 現代漢語譯本：難道是想危害擁有萬輛兵車的國君嗎？所以咸康年間首次提出，元興年間再次重申，但事情屈服於偏袒結黨，正道被多餘的意見所阻礙。如今皇上的恩澤像鴻源一樣深遠，洗滌著萬物，天下都仰望著皇上的明鏡般的德行；九仙山獻上寶物，百神各司其職。然而京畿之內，卻有不願臣服的百姓；朝堂之上，有不行禮節的賓客。我擔心這不是用來統一風俗，詳細昭示法則的方法。我們商議認為，沙門（Śrāmaṇa，佛教出家人的通稱）接見時都應當盡到禮敬之意，按照他們本來的習俗，那麼朝廷的綱紀就會井然有序，恩德也能遠播四方了。皇帝批準了這個建議。法師僧遠聽了這件事後感嘆道：『我剃髮出家成為沙門，本來是爲了出家求道，這和帝王有什麼關係呢？』當天就拂袖而去，回到山林隱居。 那一年，吳郡人朱靈期從高麗返回，船被風吹到一個島嶼。島上有山，於是他登上山走了十幾里，聽到誦經的聲音，知道有寺廟。寺廟是用七寶建成的，見到幾位僧人都是石像。他想返回時，有人呼喚他。朱靈期再次拜謝，得到食物。食物味道香美，不是世間所有的。有人說：『這裡距離金陵有二萬多里。你曾經認識杯渡（Kalpavata，一位傳奇僧人）道人嗎？』朱靈期說認識。那人指著北墻上的一個囊和瓶錫說：『那是他的缽具啊。現在拿去送給您，並附上一封信。』又把一根青竹杖交給他，說：『見到杯渡就交給他就行了。』讓一個小沙彌送他到船上。沙彌讓朱靈期把竹杖放在前面的水中，三天就到了石頭淮。於是失去了竹杖。不久，杯渡來了，得到缽后大笑道：『我沒見到這個缽已經四千年了。』把缽扔到雲中又接住，然後離去。杯渡多次示寂，但又重新遊歷於世間。後來到了齊諧家，和呂道慧、杜天期、水丘熙三大士在一起。齊諧非常驚訝，立即再次拜謝。杯渡說：『今年將有大災荒，不要忘記修福業。法意道人德行高尚，可以親近他來消除災難。』一會兒，門楣上出現一個僧人呼喚杯渡，抬頭看去，杯渡就告辭離去。後來再也沒有見到他。 太始二年，大士寶誌（Baozhi，一位傳奇僧人）在皖山劍水一帶活動，披散著頭髮，光著腳，穿著錦袍，世俗之人稱他為志公。他面容方正，
【English Translation】 English version: Could it be that they intend to harm the ruler who possesses ten thousand chariots? Therefore, the Xiankang era initiated this, and the Yuanxing era reiterated it, but matters succumbed to partiality and factionalism, and the true path was thwarted by superfluous opinions. Now, the Emperor's grace is as profound as the Hongyuan source, washing away all things, and the world looks up to the Emperor's mirror-like virtue; the Nine Immortals offer treasures, and the hundred deities perform their duties. Yet, within the capital region, there are people who are unwilling to submit; in the court, there are guests who do not observe etiquette. I fear that this is not the way to unify customs and clearly demonstrate principles. We have deliberated and believe that when meeting Śrāmaṇas (Buddhist renunciates), one should show utmost respect, and if their customs are followed, the court's discipline will be orderly, and the Emperor's virtue will spread far and wide. The Emperor approved this suggestion. The Dharma master Sengyuan heard of this and sighed, 'I shaved my head and became a Śrāmaṇa, originally to renounce the world and seek the path. What does this have to do with emperors and kings?' That very day, he brushed off his sleeves and returned to the mountains to live in seclusion. In that year, Zhu Lingqi from Wujun returned from Goryeo, and his ship was blown by the wind to an island. There was a mountain on the island, so he climbed it for more than ten li, and hearing the sound of chanting, he knew there was a temple. The temple was made of seven treasures, and he saw several monks who were all stone statues. When he wanted to return, someone called him. Zhu Lingqi bowed again and received food. The food tasted fragrant and delicious, unlike anything in the world. Someone said, 'This is more than twenty thousand li from Jinling. Have you ever met the Kalpavata (a legendary monk) Daoist?' Zhu Lingqi said he had. The person pointed to a bag and a tin bottle on the north wall and said, 'Those are his alms bowl and utensils. Now, take them with you and attach a letter.' He also gave him a green bamboo staff, saying, 'Just give it to Kalpavata when you see him.' He had a young Śrāmaṇa send him to the ship. The Śrāmaṇa told Zhu Lingqi to put the bamboo staff in the water in front of him, and in three days he arrived at Shitou Huai. Then he lost the bamboo staff. Soon, Kalpavata came, and upon receiving the bowl, he laughed loudly, 'I haven't seen this bowl for four thousand years.' He threw the bowl into the clouds and then caught it, and then left. Kalpavata repeatedly passed away but then reappeared in the world. Later, he went to the home of Qi Xie, and was with the three great scholars Lü Daohui, Du Tianqi, and Shuiqiu Xi. Qi Xie was very surprised and immediately bowed again. Kalpavata said, 'This year there will be a great famine, do not forget to cultivate meritorious deeds. The Daoist Fayi is of high virtue, you can be close to him to eliminate disasters.' After a while, a monk appeared on the lintel calling Kalpavata, and looking up, Kalpavata bid farewell and left. He was never seen again. In the second year of the Taishi era, the great scholar Baozhi (a legendary monk) was active in the area of Wanshan and Jianshui, with his hair disheveled, barefoot, and wearing a brocade robe. The common people called him Zhigong. His face was square, and
瑩徹如鏡。手足皆烏爪。初金陵東陽民朱氏之婦。上巳日聞兒啼鷹巢中。梯樹得之舉以為子。七歲依鐘山大沙門僧儉出家。專修禪觀。至是顯跡。以剪尺拂子掛杖頭負之而行。經聚落兒童嘩逐之。或微索酒。或累日不食。嘗遇食鲙者從求之。食者分啖之而有輕薄心。志即吐水中。皆成活魚。時時題詩。初若不可解。后皆有驗。
時邵碩者本康居國人。大口丑目狀如狂。小兒得侮慢之。時時從酒徒入肆酣飲。后為沙門號碩公。與志最善。出入經行不問夜旦。意欲為之。則去游益州諸縣。皆以滑稽言事能發人歡笑。因勸以善。家家喜之。將亡謂沙門法進曰。愿露骸松下。然兩腳須著屐。進諾之。已而化。舁其尸露之。明日往視失所在。俄有自[鄲-(口*口)]縣來者曰。昨見碩公著一履行市中曰。為我語進公。小兒見欺。止與我只履。進驚問沙彌。答曰。舁尸時一履墮。行急不及系也。
三年。明帝詔僧瑾為天下僧正。止靈根寺。帝多諱忌犯者必殺之。瑾每匡諫。賴免者甚眾。時京邑諸師立二諦義有三宗。宗各不同。於是汝南周顒作三宗論以通其異。然畏譏不敢傳。法師智林者最有時望。以書抵颙。略曰。竊聞三宗論鉤深索隱盡眾生之情。廓而通之盡諸佛之意。使法燈有種勝利無窮。借使國城妻子之施何以
逮此施哉。傳者以為檀越畏饑評故欲中輟。詎可特纏疑障自發現行乎。颙得書懼然悟。此論遂行於世。林復遺書稱之。略曰。握麈尾來四十餘載。頗見宗錄。唯此涂白黑無一人得者。為之發病。不意此音猥來入耳。
周顒字伯倫。累遷直侍殿省。深被明帝賞遇。帝頗好玄理。而所為慘酷。颙不敢顯諫。輒誦經中因緣罪福之事。帝為少沮。颙于鐘山西別立精舍。休沐則歸之。每賓友會同。虛席晤語。詞吐如流聽者忘倦。與張融相遇輒以玄言相滯彌日不解。清貧寡欲終年蔬食。雖有妻子而遠居山舍。宰相王儉問曰。卿山中何所食。曰赤米白鹽緣葵紫蓼。蕭子顯戲問。菜食何味最佳。颙曰。春初早韭。秋末晚菘。其標置如此。掛冠盛時。居山以壽終。
五年。魏使李道固來朝。帝以中興寺僧鐘有才辯。召為館伴。與道固語。日差中。鐘不食。道固曰何以不食。鐘曰。先佛遺法。過中不食。固曰。無乃為聲聞耶。鐘曰。應以聲聞得度者。即現聲聞身而為說法。時以為名對。
論曰。昔子路軍敗石乞。盂黡以戈擊之。斷纓。子路曰。君子死。冠不免。遂結其纓而死。由可謂守夫子之道死而後已。僧鐘以壞色衣。以瓦缽食。守先佛戒。亦其職也。對客以日差中而不食。嗚呼鐘之守道殆與仲由同科。可貴也。至於
【現代漢語翻譯】 現代漢語譯本： 正當進行這項佈施時，傳播者認為檀越（dànyuè，施主）因為害怕飢餓的評論，想要中途停止。怎麼可以特別地纏繞在疑惑的障礙中，自己發現並實行呢？周顒（zhōu yóng）得到書信后，驚懼而醒悟。這篇理論因此流傳於世。林復（lín fù）寫信稱讚他，大略是說：『拿著拂塵尾巴已經四十多年了，頗為見到一些宗派記錄，唯獨這個塗抹黑白的地方沒有一個人能夠理解。為此感到苦惱。沒想到這種聲音竟然傳到我的耳朵里。』 周顒（zhōu yóng），字伯倫（bó lún），多次陞遷到直侍殿省（zhí shì diàn shěng）。深受明帝（míng dì）的賞識和待遇。明帝非常喜歡玄理，但是所作所為卻很殘酷。周顒不敢明顯地勸諫，就誦讀佛經中關於因緣罪福的事情。明帝因此稍微有所收斂。周顒在鐘山（zhōng shān）西邊另外建立精舍（jīng shě），休息的時候就回到那裡。每當賓客朋友聚會，就空出座位，相互交談。言辭吐出如流水一般，聽的人忘記疲倦。與張融（zhāng róng）相遇，總是用玄言互相辯論，整天都不能解決。他生活清貧，很少有慾望，終年吃蔬菜。雖然有妻子兒女，但是卻遠遠地住在山裡的住所。宰相王儉（wáng jiǎn）問他說：『您在山中吃什麼？』回答說：『紅米、白鹽、緣葵（yuán kuí）、紫蓼（zǐ lù）。』蕭子顯（xiāo zǐ xiǎn）戲謔地問：『蔬菜中什麼味道最好？』周顒說：『春天剛開始的早韭（zǎo jiǔ），秋天末尾的晚菘（wǎn sōng）。』他的志向和品格就是這樣。在盛年時期辭官，在山中安度晚年。 五年，魏國（wèi guó）使者李道固（lǐ dào gù）前來朝見。明帝認為中興寺（zhōng xīng sì）的僧人鐘（zhōng）有才能和辯才，就召他擔任館伴（guǎn bàn），與李道固交談。時間漸漸到了中午，鐘不吃飯。李道固問：『為什麼不吃飯？』鐘說：『先佛（xiān fó）遺留下來的規矩，過了中午就不吃飯。』李道固說：『難道是爲了做聲聞（shēng wén）嗎？』鐘說：『應該用聲聞得度的人，就現聲聞身而為他說法。』當時人們認為這是個很出名的對答。 評論說：從前子路（zǐ lù）戰敗，石乞（shí qǐ）、孟黡（mèng yǎn）用戈攻擊他，砍斷了他的帽帶。子路說：『君子死了，帽子也不能免於端正。』於是繫好帽帶而死。由此可以說他是遵守孔子（fū zǐ）的道，直到死才停止。僧人鐘穿著壞色的衣服，用瓦缽吃飯，遵守先佛的戒律，這也是他的職責。面對客人，因為時間過了中午而不吃飯。唉，鐘遵守道義，大概與仲由（zhòng yóu）屬於同一類。值得讚揚啊。至於……
【English Translation】 English version: While this offering was in progress, the transmitter thought that the Dànyuè (檀越, benefactor) wanted to stop halfway because he was afraid of being criticized for being hungry. How could he especially entangle himself in the obstacles of doubt, discover and implement it himself? Zhou Yong (周顒) was frightened and awakened after receiving the letter. This theory was thus spread in the world. Lin Fu (林復) wrote a letter praising him, roughly saying: 'Holding the duster tail for more than forty years, I have seen quite a few sectarian records, but no one has been able to understand this place of smearing black and white. I am troubled by this. Unexpectedly, this sound came into my ears.' Zhou Yong (周顒), courtesy name Bolun (伯倫), was repeatedly promoted to the Zhishi Dian Sheng (直侍殿省). He was deeply appreciated and treated by Emperor Ming (明帝). Emperor Ming was very fond of metaphysics, but his actions were cruel. Zhou Yong did not dare to explicitly advise him, so he recited the causes and conditions of sin and blessing in the Buddhist scriptures. Emperor Ming therefore restrained himself slightly. Zhou Yong built another hermitage (精舍) west of Zhongshan (鐘山), and returned there during his rest. Whenever guests and friends gathered, he left a seat vacant and talked to each other. His words flowed like water, and the listeners forgot their fatigue. When he met Zhang Rong (張融), he always debated with each other with metaphysical words, and could not resolve it all day long. He lived a poor life, had few desires, and ate vegetables all year round. Although he had a wife and children, he lived far away in a mountain residence. Prime Minister Wang Jian (王儉) asked him: 'What do you eat in the mountains?' He replied: 'Red rice, white salt, yuankui (緣葵), and ziliao (紫蓼).' Xiao Zixian (蕭子顯) jokingly asked: 'What is the best taste of vegetables?' Zhou Yong said: 'Early chives (早韭) in early spring and late song (晚菘) at the end of autumn.' His ambition and character were like this. He resigned from office in his prime and spent his old age in the mountains. In the fifth year, Wei (魏) envoy Li Daogu (李道固) came to pay tribute. Emperor Ming thought that the monk Zhong (鐘) of Zhongxing Temple (中興寺) had talent and eloquence, so he summoned him to serve as a Guǎn bàn (館伴), and talked with Li Daogu. As time gradually reached noon, Zhong did not eat. Li Daogu asked: 'Why don't you eat?' Zhong said: 'The rules left by the former Buddhas (先佛) are that you should not eat after noon.' Li Daogu said: 'Are you doing this to become a Śrāvaka (聲聞)?' Zhong said: 'Those who should be saved by Śrāvakas will appear as Śrāvakas and preach the Dharma for them.' At that time, people thought this was a very famous answer. The commentary says: In the past, when Zilu (子路) was defeated in battle, Shi Qi (石乞) and Meng Yan (孟黡) attacked him with spears and cut off his hat strap. Zilu said: 'When a gentleman dies, his hat cannot be spared from being upright.' So he tied his hat strap and died. From this it can be said that he obeyed the way of Confucius (夫子) and did not stop until he died. The monk Zhong wore discolored clothes, ate with a tile bowl, and obeyed the precepts of the former Buddhas. This was also his duty. Facing the guests, he did not eat because the time had passed noon. Alas, Zhong's adherence to the Dao is probably in the same category as Zhong You (仲由). It is commendable. As for...
杯渡寶公之流。蓋出世聖賢。未易以軌跡議也。賢哉周顒。示有妻子而跡寄雲霞。名書士板而理窮真際。考其出處蓋有道者也。抑奚暇兄羲皇上人而溟涬然弟之哉。
七年。魏王顯宗聦明夙成剛毅有斷。而酷好浮圖之學。每引朝士及沙門共談玄理。雅薄富貴常有遺世之心。以叔父京兆王子推。沉雅仁厚素有時譽。欲禪以帝位。會公卿大議。群臣固請。以為陛下必欲委棄塵務。則皇太子宜承正統。若更別授旁支。恐非先聖意。帝乃曰。立太子群公輔之於何不可。遂遜於位。稱太上皇。即于北苑建鹿野寺。于苑之西北與禪僧數百學習禪定。
元徽二年。沙門曇蘭居始豐赤城山。忽有男子長數丈呼蘭曰。當自去耳。又有異狀之獸變怪百出。蘭宴坐自若。乃再拜曰。殊欺王。我家舅也。今在韋卿山。我詣之。以此奉上人。遂不見。后三年聞車騎聲。一人著幘。稱殊欺王。通期謁。夫人男女二十三輩皆都雅如世所𦘕西王母仙仗。皆愿授歸戒。蘭曰汝何所處。曰安樂縣之韋卿山也。蘭於是秉爐正凡。人人為授五戒竟。以錢萬蜜兩器為施而去。蘭弟子十餘輩侍側見其問答。
隆興佛教編年通論卷第五 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第六
隆興府石
【現代漢語翻譯】 現代漢語譯本：像杯渡（Baidu，僧人名）和寶公（Baogong，僧人名）這樣的人，都是超凡脫俗的聖賢，不能用常人的標準來衡量他們的行為。周顒（Zhou Yong，人名）真是賢德啊！他雖然有妻子，卻過著像隱居在山林中的生活；他的名字記錄在官府的文書上，但他的思想卻探究到了真理的本源。考察他的出身和行為，可以知道他是一位得道之人。又何必去傚法羲皇（Xi Huang，傳說中的帝王）那樣高高在上，或者像普通人那樣平庸呢？ 七年，魏王顯宗（Wei Wang Xianzong，人名）天資聰穎，從小就果斷剛毅，但非常喜歡佛學。他經常邀請朝廷官員和僧人一起探討玄妙的道理，淡泊名利，常常有隱退的想法。因為他的叔父京兆王子推（Jingzhao Wang Zitui，人名）沉穩文雅，仁慈善良，一向有很好的名聲，所以想把帝位禪讓給他。朝廷大臣們為此事進行了大規模的討論，大家一致請求說：『陛下如果一定要放棄世俗的事務，那麼應該由皇太子來繼承皇位。如果另外傳給旁支，恐怕不符合先聖的意願。』魏王顯宗於是說：『立太子之後，有各位大臣輔佐他，有什麼不可以的呢？』於是退位，自稱太上皇，並在北苑建造了鹿野寺（Luye Temple），在苑的西北角與數百名禪僧一起學習禪定。 元徽二年，沙門曇蘭（Shamen Tanlan，僧人名）居住在始豐（Shifeng）的赤城山（Chicheng Mountain）。忽然有一個身高數丈的男子呼喚曇蘭說：『我應當離開了。』又有各種奇異的野獸出現，變化出各種怪異的景象。曇蘭安然地坐著，於是再次拜謝說：『殊欺王（Shuqi Wang，神名）你太客氣了，他是我家的舅舅，現在在韋卿山（Weiqing Mountain）。我要去拜訪他，用這些東西獻給上人。』說完就不見了。三年後，曇蘭聽到車馬的聲音，一個人戴著頭巾，自稱是殊欺王，前來拜見。他的夫人和男女共二十三個，都打扮得像世俗畫作中所描繪的西王母（Xi Wangmu，神話人物）的仙仗一樣。他們都願意接受歸戒。曇蘭問：『你們住在哪裡？』回答說：『住在安樂縣（Anle County）的韋卿山。』曇蘭於是點燃香爐，端正儀容，為他們一一授予五戒。結束后，殊欺王以一萬錢和兩器蜜作為佈施離開了。曇蘭的十幾個弟子在旁邊侍奉，看到了他們之間的問答。 隆興佛教編年通論卷第五 卍新續藏第 75 冊 No. 1512 隆興編年通論 隆興佛教編年通論卷第六 隆興府石
【English Translation】 English version: People like Baidu (Baidu, a monk's name) and Baogong (Baogong, a monk's name) are transcendent sages, and it is not easy to judge them by ordinary standards. How virtuous is Zhou Yong (Zhou Yong, a person's name)! Although he had a wife, he lived a life like a recluse in the mountains and forests; his name was recorded in the official documents, but his thoughts explored the origin of truth. Examining his origin and behavior, one can know that he is a person who has attained the Tao. Why bother to imitate Xi Huang (Xi Huang, a legendary emperor) who is high above, or be as mediocre as ordinary people? In the seventh year, Wei Wang Xianzong (Wei Wang Xianzong, a person's name) was intelligent and decisive from an early age, but he was very fond of Buddhism. He often invited court officials and monks to discuss profound principles together, indifferent to fame and wealth, and often had the idea of retiring. Because his uncle Jingzhao Wang Zitui (Jingzhao Wang Zitui, a person's name) was calm and elegant, benevolent and kind, and always had a good reputation, he wanted to abdicate the throne to him. The court officials held a large-scale discussion on this matter, and everyone unanimously requested: 'If Your Majesty must abandon secular affairs, then the crown prince should inherit the throne. If it is passed on to a collateral branch, I am afraid it will not conform to the wishes of the former sages.' Wei Wang Xianzong then said: 'After the crown prince is established, with the assistance of all the ministers, what is impossible?' So he abdicated and called himself the Supreme Emperor, and built Luye Temple (Luye Temple) in the North Garden, and studied meditation with hundreds of Zen monks in the northwest corner of the garden. In the second year of Yuanhui, Shamen Tanlan (Shamen Tanlan, a monk's name) lived in Chicheng Mountain (Chicheng Mountain) in Shifeng (Shifeng). Suddenly, a man several feet tall called out to Tanlan, saying: 'I should leave.' There were also various strange beasts appearing, transforming into various strange scenes. Tanlan sat calmly, and then bowed again and said: 'Shuqi Wang (Shuqi Wang, a god's name), you are too polite, he is my uncle, now in Weiqing Mountain (Weiqing Mountain). I am going to visit him and offer these things to the superior person.' After saying that, he disappeared. Three years later, Tanlan heard the sound of carriages and horses, and a person wearing a turban, claiming to be Shuqi Wang, came to visit. His wife and twenty-three men and women were all dressed like the fairy entourage of Xi Wangmu (Xi Wangmu, a mythological figure) depicted in secular paintings. They were all willing to receive the precepts of refuge. Tanlan asked: 'Where do you live?' He replied: 'I live in Weiqing Mountain in Anle County (Anle County).' Tanlan then lit the incense burner, straightened his appearance, and gave them the five precepts one by one. After the end, Shuqi Wang left with ten thousand coins and two vessels of honey as alms. More than a dozen of Tanlan's disciples served beside him and saw the questions and answers between them. Longxing Buddhist Chronicle, Volume 5 卍 New Continued Collection, Volume 75, No. 1512, Longxing Chronicle Longxing Buddhist Chronicle, Volume 6 Stone of Longxing Prefecture
室沙門 祖琇 撰
齊
建元二年。高祖有事于鐘山。因幸沙門僧遠所居。遠床坐辭以老病不能出迎。高祖將詣床下見之。左右以房合狹不容輿蓋。遂駐蹕。遣使勞問臥起而去。遠居山凡五十餘年。初猶有食。食不繼。澗飲二十餘年。天下仰其高行。及終。武帝致書沙門法獻曰。承遠上無常。弟子夜中已知遠上此去甚得好處。諸佳非一。不復增悲也。一二遲見法師。方可敘瑞夢耳。今正為作功德。所須可具疏來。
永明二年來沙門法獻．玄暢為天下僧主。他日會於帝前。對制稱名而不坐。不興寺僧鐘對帝稱貧道。武帝訝之。以問中書王儉。儉曰。漢魏佛法未盛。傳記無載者。獨宋魏始盛。而沙門多稱貧道而預坐。晉庾冰．桓玄皆欲屈之。然竟不可行。今亦稱貧道。帝曰。獻暢二師道行如此猶稱名。朕以稱名乃得宜。可著令以為永式。初獻公慕法猛西遊。自巴蜀出河南。經芮芮國到于闐。欲度蔥嶺。會棧道絕不得往。獲佛牙一枝。舍利十有五粒。並經論梵夾而還。暢公精究經律。博貫子史百氏之言。初華嚴未有疏。暢首為之。學者得以祖述焉。又能舒手出香。掌中流水。風誼高簡。弘道輔世有功國家。暮年特聽肩輿入殿。時稱黑衣二杰焉。
本朝明教禪師曰。近古高僧見天子不名。預製書則曰
【現代漢語翻譯】 現代漢語譯本： 室沙門祖琇撰
齊
建元二年，高祖（蕭道成）在鐘山有事。因此前往沙門僧遠居住的地方。僧遠在床上坐著，以年老多病為由，沒有出來迎接。高祖打算到床前去見他，左右侍從認為房間狹窄，容不下皇帝的儀仗，於是停止前進。派遣使者慰問他的起居，然後離開。僧遠在山中住了五十多年。起初還有食物，後來食物供應不上，就喝澗水二十多年。天下人都敬仰他的高尚品行。他去世后，武帝（蕭賾）寫信給沙門法獻說：『得知遠上人圓寂，弟子我在夜裡已經知道遠上人此去甚好，種種好處不止一樣，不再增加悲傷了。過一兩天再見法師，才能敘說吉祥的夢境。現在正在為他做功德，所需物品可以詳細列出。』
永明二年，沙門法獻、玄暢作為天下僧主。有一天在皇帝面前聚會，他們直呼皇帝的名字而不落座。不興寺的僧鐘當著皇帝的面自稱『貧道』。武帝對此感到驚訝，就去問中書王儉。王儉說：『漢魏時期佛法不興盛，史書沒有記載這些。只有宋魏時期才開始興盛，沙門大多自稱『貧道』並且可以預先落座。晉朝的庾冰、桓玄都想改變這種做法，但最終沒有成功。現在也自稱『貧道』。』皇帝說：『法獻、玄暢二位法師道行如此高深，還直呼我的名字，我認為直呼名字才合適。可以下令作為永久的規矩。』當初法獻仰慕法猛西行求法，從巴蜀出發，經過河南，經過芮芮國到達于闐（Khotan）。想要翻越蔥嶺（Pamir Mountains），恰逢棧道斷絕，無法前往。得到佛牙一枝，舍利十五粒，以及經論梵文典籍而返回。玄暢精通經律，廣泛通曉諸子百家的言論。當初《華嚴經》沒有疏解，玄暢首先為之作疏，後來的學者得以遵循。又能伸出手掌放出香氣，掌中流出水。風度高尚簡樸，弘揚佛法輔佐世俗有功於國家。晚年特許乘坐肩輿進入宮殿。當時被稱為『黑衣二杰』。
本朝明教禪師說：『近代的得道高僧覲見天子不直呼其名，預先寫好的奏章則說……』
【English Translation】 English version: Compiled by Śramaṇa Zuxiu of the Chamber
Qi Dynasty
In the second year of Jian Yuan (era), Emperor Gaozu (Xiao Daocheng) had affairs at Zhong Mountain. Consequently, he went to the residence of Śramaṇa Sengyuan. Sengyuan remained seated on his bed, declining to greet him due to old age and illness. Emperor Gaozu intended to visit him at his bedside, but his attendants advised that the room was too narrow to accommodate the imperial entourage. Therefore, he halted his procession and sent a messenger to inquire about his well-being before departing. Sengyuan had resided in the mountains for over fifty years. Initially, he had food, but when the food supply dwindled, he drank from the mountain streams for over twenty years. The world admired his noble conduct. Upon his death, Emperor Wu (Xiao Ze) wrote a letter to Śramaṇa Faxian, saying: 'Having learned of the passing of Venerable Yuan, your disciple knew in the night that Venerable Yuan's departure was exceedingly auspicious, with numerous benefits. I shall not add to the sorrow. In a day or two, I will meet with the Dharma Master to recount auspicious dreams. Currently, I am performing meritorious deeds for him; please provide a detailed list of the necessary items.'
In the second year of Yongming (era), Śramaṇa Faxian and Xuanchang served as the leaders of the Sangha (Buddhist community) throughout the realm. One day, during an audience before the Emperor, they addressed him by his personal name without taking a seat. The monk Zhong of Buxing Temple referred to himself as 'poor Daoist' in the Emperor's presence. Emperor Wu was surprised by this and inquired of Wang Jian, the Secretary of the Imperial Secretariat. Wang Jian replied: 'During the Han and Wei dynasties, Buddhism was not flourishing, and there are no records of such practices. It was only during the Song and Wei dynasties that Buddhism began to prosper, and Śramaṇas often referred to themselves as 'poor Daoist' and were allowed to sit in advance. During the Jin dynasty, Yu Bing and Huan Xuan both attempted to change this custom, but ultimately failed. Now, they also refer to themselves as 'poor Daoist'.' The Emperor said: 'The Dharma practice of Dharma Masters Faxian and Xuanchang is so profound, yet they address me by my personal name. I believe that addressing me by my personal name is appropriate. Let this be decreed as a permanent rule.' Initially, Faxian admired Faming's journey to the West in search of Dharma. He departed from Ba and Shu (ancient regions in Sichuan), passed through Henan, traversed the Ruru kingdom, and arrived at Yu-tian (Khotan). He intended to cross the Congling Mountains (Pamir Mountains), but the plank road was broken, preventing him from proceeding. He obtained a tooth of the Buddha, fifteen relics (śarīra), and Sanskrit scriptures and treatises, and returned. Xuanchang was well-versed in the Vinaya (monastic rules) and Sutras (scriptures), and widely knowledgeable in the writings of various schools of thought. Initially, there was no commentary on the Avataṃsaka Sūtra (Flower Garland Sutra); Xuanchang was the first to compose one, which later scholars were able to follow. He was also able to emit fragrance from his hands and produce water from his palms. His demeanor was noble and simple, and he contributed to the propagation of the Dharma and the support of the secular world, benefiting the nation. In his later years, he was specially permitted to enter the palace in a palanquin. At that time, he was known as one of the 'Two Black-Robed Heroes'.
The Chan Master Mingjiao of this dynasty said: 'In recent times, eminent monks who met with the Son of Heaven did not address him by his personal name. In pre-written memorials, they would say...'
師曰公。鐘山僧遠鑾輿及門而床坐不迎。虎溪慧遠天子臨潯陽而詔不出山。當時待其人尊其德。是故聖人之道振。其徒尚德。儒曰貴德何如。以其近於道也。後世之慕其高僧者。交卿大夫尚不得預下士之禮。其出其處不若庸人之自得。況如慧遠之見天子乎。僧遠之自若乎。望吾道之興。吾人之修。其可得乎。存其教而不須其人。存諸何以益乎。惟此未嘗不涕下。
論曰。明教之稱二遠不減孔子之美夷齊。誠可仰也。至於傷時之嘆。殆不能亡所激而云爾。 聖朝自皇祐已來。吾屬預詔命者甚眾。彼特一時之遇。固有素虧醞籍而進退弗得其宜者。唯圓通守訥禪師當 仁考天下太定機政多暇。思與有道晤言。訥首被命而師道不可屈。然國命亦不可固違。乃舉門下僧懷璉以代其行。及璉入朝。而 仁考待以法友之禮。相得最深。於是 朝野浩然欽慕。訥知人而自重如此。吾道由之益振焉。嗚呼。訥公主法之體可為萬世師。二遠未足多也。獻暢二公道亦至矣。而降志稱名遂失大教尊重之體。二杰著稱。其可取焉。
七年。帝怒大士寶誌惑眾。收逮建康獄。是日國人咸見大士遊行市井。既而檢校仍在獄中。其夕語吏曰。門外有兩輿食。金缽盛飯。汝可取之。果文惠太子竟陵王送供至。建康令呂文顯以聞。帝悔謝迎至禁
中。俄有旨屏除後宮為家人宴。志例與眾暫出。已而猶見行道于顯陽殿。比丘七輩從其後。帝驚遣吏至問。吏白。志久出在省中。及視之。身如涂墨焉。帝益神敬之。后在華林園忽重著三頂布帽。亦不知自何而得之。未幾而帝崩。文惠太子．豫章王相繼而殂。果如其讖。靈味寺沙門寶亮者。欲以衲帔遺之。未及有言。志忽來牽帔而去。王仲熊問仕何所至。不答。直解杖頭左索與之。仲熊初不曉。後果至尚書左丞焉。建武末平旦出門。忽褰裳走過曰門上血腥。及明帝遇害。果以犢車載尸自此門出舍閹人徐龍駒宅。而帝頸血流被門限。初鬱林多害宗室。高士江泌憂南康王以問志。志覆香爐灰示之曰都盡無餘。徐陵兒時父攜之謁志。志拊曰天上石麒麟也。陵後果顯於世。
沙門凈度者。辟榖餌松肪。能講誦禪律。游廣漢間。嘗誦寶積經及半而疾。命侍者代之。閱遍而化。遠近咸見空中有寶馬負棺而去。
沙門普恒。好在閑處收攝其心。與蜀沙門韜公友善。嘗入火光三昧。自眉間下屬金剛際。于光中見諸色像先身業報等事。及化時。一蒼頭見其半脫。強信之不可。而手屈三指。平生黑瘠。化時白[折/月]。識者知其得三果焉。
沙門法道者。與恒同時。道嘗入定登內院。見彌勒自臍輪放光照三塗苦道。由
此勵精常坐不臥。及終而祥瑞與恒絕類。復有釋僧定者。自言得不還果。於時中興寺法主鳩眾詳斷。令現神足。定曰。恐犯戒故不現。法主曰。按律有四因緣得現神足。一斷疑網。二破邪見。三除憍慢。四成功德。定竟不能。遂擯之。
沙門慧嵬者游長安。久之去山谷中修禪定。夜有無頭鬼忽見。嵬曰。汝無頭便無頭痛之累。何快如之。鬼即沒。又作無腹鬼來。嵬曰。汝無腹便無飢渴之累。何快如之。俄一夕雪。有扣戶求宿者。燭之乃好女子。前再拜曰。我天女。以上人有戒德。天遣我來相慰耳。嵬曰。既已見。當自去。汝與我為障道。於是女子凌空而去。歌曰。河水可竭。須彌可傾。彼上人者不可動也。
永明中武帝以中書侍郎徴隱士何點。點辭不赴。南史云。點門世事佛甚精。與張融．孔稚圭為方外交。招攜勝侶及名行沙門。清言賦詩優遊自得。宰相王儉欲候之。知不可見乃止。豫章王嶷命駕造點。點由後門遁去。竟陵王子良聞之曰。豫章王尚望塵不及。吾當望岫息心。後點在法輪寺。子良就見。之點角巾登席。子良對之。忻然無已。遺點嵇叔夜酒杯徐景山酒槍而去。點少時嘗病渴。積歲不止。后在吳中石佛寺講維摩。于講堂晝寢。夢沙門形貌壞異。授凡一掬夢中服之即愈。時以為純德所感。及崔惠
【現代漢語翻譯】 現代漢語譯本： 此人（勵精）常常坐禪而不躺臥。去世時出現的祥瑞與平常人完全不同。還有一位名叫釋僧定的僧人，自稱證得了不還果（Anagami-果位的修行者，不再返回欲界受生）。當時中興寺的法主（寺院住持）召集眾人詳細評斷，讓他顯現神通。僧定說：『恐怕觸犯戒律，所以不能顯現。』法主說：『按照戒律，有四種因緣可以顯現神通：一是斷除疑惑，二是破除邪見，三是去除驕慢，四是成就功德。』僧定最終還是不能顯現，於是被驅逐了。
沙門（佛教出家修行者）慧嵬遊歷長安。很久以後，他到山谷中修習禪定。一天夜裡，忽然出現一個無頭鬼。慧嵬說：『你沒有頭，就沒有頭痛的煩惱，多麼快樂啊。』鬼立刻消失了。又有一個沒有肚子的鬼來了。慧嵬說：『你沒有肚子，就沒有飢渴的煩惱，多麼快樂啊。』一天晚上，下著雪，有人敲門求借宿。點亮蠟燭一看，原來是個美麗的女子。女子上前拜了兩拜說：『我是天女（Devi），因為您有戒律和德行，天神派我來慰問您。』慧嵬說：『既然已經見面了，就應該自己離開。你與我而言是修道的障礙。』於是女子升到空中離去，唱道：『河水可以枯竭，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）可以傾倒，這位上人（指慧嵬）是不可動搖的。』
永明（年號）年間，武帝想用中書侍郎的官職徵召隱士何點。何點推辭不去。《南史》記載，何點一家世代信奉佛教，非常精誠。他與張融、孔稚圭結為方外之交（佛教朋友）。他招集優秀的同伴和有德行的沙門，清談賦詩，悠閒自在。宰相王儉想去拜訪他，知道不可能見到，就作罷了。豫章王嶷親自駕車去拜訪何點，何點從後門逃走了。竟陵王子良聽說了這件事，說：『豫章王尚且望塵莫及，我應當望其山峰而止息妄心。』後來何點在法輪寺，子良前去拜見。何點戴著頭巾登上席位，子良與他相對而坐，非常高興。他留下嵇康的叔夜的酒杯和徐景山的酒槍送給何點，然後離開了。何點年輕時曾經患有口渴的疾病，多年不止。後來他在吳中石佛寺講解《維摩詰經》（Vimalakirti Sutra），在講堂里白天睡覺，夢見一個沙門，形貌醜陋怪異，給他一捧東西，在夢中吃了下去，病就好了。當時人們認為這是純粹的德行所感應。以及崔惠...
【English Translation】 English version: This person (Li Jing) often sat in meditation without lying down. The auspicious signs at his death were completely different from ordinary people. There was also a monk named Shi Sengding, who claimed to have attained the Anagami fruit (a practitioner who has attained the Anagami stage, and will not return to the desire realm to be reborn). At that time, the abbot of Zhongxing Temple convened everyone to discuss in detail and asked him to manifest supernatural powers. Sengding said, 'I am afraid of violating the precepts, so I cannot manifest them.' The abbot said, 'According to the precepts, there are four reasons for manifesting supernatural powers: first, to dispel doubts; second, to break through wrong views; third, to eliminate arrogance; and fourth, to accomplish merits.' Sengding ultimately could not manifest them, so he was expelled.
The Shramana (Buddhist renunciate) Huiwei traveled to Chang'an. After a long time, he went to the mountains to practice meditation. One night, a headless ghost suddenly appeared. Huiwei said, 'You have no head, so you have no worries about headaches. How happy you are!' The ghost immediately disappeared. Then a ghost with no stomach came. Huiwei said, 'You have no stomach, so you have no worries about hunger and thirst. How happy you are!' One night, it was snowing, and someone knocked on the door asking for lodging. When the candle was lit, it turned out to be a beautiful woman. The woman bowed twice and said, 'I am a Devi (celestial maiden). Because you have precepts and virtue, the heavens sent me to comfort you.' Huiwei said, 'Now that we have met, you should leave on your own. You are an obstacle to my practice.' So the woman ascended into the air and left, singing, 'The river can dry up, Mount Sumeru (the sacred mountain in Buddhist cosmology) can be overturned, but this superior person (referring to Huiwei) cannot be moved.'
During the Yongming era, Emperor Wu wanted to summon the recluse He Dian with the position of Zhongshu Shilang (a court official). He Dian declined to go. The 'History of the Southern Dynasties' records that He Dian's family had been devout Buddhists for generations. He formed friendships with Zhang Rong and Kong Zhigui as outside-the-world friends (Buddhist friends). He gathered excellent companions and virtuous Shramanas, engaging in pure conversation and composing poetry, leisurely and content. Prime Minister Wang Jian wanted to visit him, but knowing that it was impossible to see him, he gave up. Prince Yi of Yuzhang personally drove his carriage to visit He Dian, but He Dian escaped through the back door. Prince Ziliang of Jingling heard about this and said, 'The Prince of Yuzhang cannot even catch up with his dust, I should look at his mountain peaks and calm my mind.' Later, He Dian was at Falun Temple, and Ziliang went to see him. He Dian wore a turban and ascended to the seat, and Ziliang sat opposite him, very happy. He left Ji Kang's Uncle Ye's wine cup and Xu Jingshan's wine spear as gifts for He Dian, and then left. When He Dian was young, he suffered from thirst, which lasted for many years. Later, he lectured on the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra) at Shifo Temple in Wuzhong. He slept in the lecture hall during the day and dreamed of a Shramana with an ugly and strange appearance, who gave him a handful of something, which he ate in the dream, and his illness was cured. At that time, people thought that this was due to the influence of pure virtue. As well as Cui Hui...
景叛圍宮城。惠景素好佛。慕交點。點拒之不許。至是逼召。點裂裙為褲往赴之講經。不及軍事。惠景敗。東昏怒點。欲誅之。宰臣蕭暢諫曰。點向不誘賊。共講未易可量。以此言之。乃當得封。東昏納其言而止。點弟胤。博學有重名。嘗入鐘山定林寺聽內典。其業皆通。建武中拜中書令。聞謝朏罷吳興郡不還。胤恐后之。即拜表解職不待報。明帝怒。追之不及。有詔許之。胤以會稽多靈異往游之。居若耶山雲門寺。既與兄偕隱。時號點曰大山。胤曰小山。尋徙居秦望山。起講堂即林成。援因巖為渚別創小合。寢處其中。躬自啟閉。僮僕無得至者。高風傾天下。初胤侈于味。食必方丈。至是汝南周顒遺書勸令食菜曰。變之大者莫過死生。生之重者無逾性命。性命之於彼甚切。滋味之在我可賒。若云三世理誣則幸矣。如使此道果然而受形未息。一往一來生死常事。則傷心之慘行亦自及。丈人于血味之類雖不身踐。至於辰雁夜鯉能不取備于屠門。財具之經盜手。猶為廉士之所棄。生性之一啟金刀。寧復慈心之所忍。騶虞雖饑非自死之草不食。聞其風者豈不使人多愧。丈人得此有素。聊復片言發啟耳。胤由此絕去血味。
沙門慧安者。不知何許人。少為虜。賣之荊州富家役作。性謹愿。主人愛之。年十八聽出來為沙彌
【現代漢語翻譯】 現代漢語譯本：景叛軍包圍了宮城。惠景一向喜歡佛法，仰慕交往點（高僧的名字）。點拒絕了他不應允。到這時，惠景強迫召見點。點撕裂裙子做成褲子前去赴約，只是為他講經，不涉及軍事。惠景戰敗。東昏帝（皇帝的名字）惱怒點，想要殺了他。宰相蕭暢勸諫說，『點一向不引誘賊人，和他一起講經的功德不可估量。』照這樣說，還應當封賞他。東昏帝採納了他的話，便停止了殺戮。點的弟弟胤（人名），博學多才，有很高的名望，曾經進入鐘山定林寺聽講佛經，精通各種佛學理論。建武年間被授予中書令的官職。聽說謝朏（人名）被罷免吳興郡太守的職務后沒有回來，胤擔心自己也會這樣，就上表辭職，沒有等待批準。明帝（皇帝的名字）很生氣，追趕他沒有追上，下詔允許他辭職。胤認為會稽有很多靈異之處，就前去遊覽。居住在若耶山雲門寺。他和哥哥一起隱居，當時人們稱點為大山，稱胤為小山。不久之後，他們搬到秦望山居住。在那裡建造講堂，就地取材，利用巖石作為水邊的小洲，另外建造小房間，自己在其中睡覺休息。親自開關門窗，僕人不能進入。他的高尚品格傾倒天下。起初，胤在飲食上很奢侈，每餐都要擺滿一丈見方的地方。到這時，汝南人周顒（人名）寫信勸他吃素，信中說：『變化最大的莫過於生死，生命中最重要的莫過於性命。性命對於動物來說非常重要，而滋味對於我們來說可以暫緩。如果說三世輪迴的道理是虛假的，那就好了。如果這個道理是真的，並且受形沒有停止，一往一來，生死是常事，那麼傷心慘痛的事情也會降臨到自己身上。您對於血腥的味道雖然不親自宰殺，但是對於早晨的雁、夜晚的鯉魚，難道能不從屠宰場買來備用嗎？即使是經過盜賊之手的財物，尚且會被廉潔之士所拋棄，更何況是開啟殺戮之刀，難道還能忍心嗎？騶虞（古代傳說中的一種仁義之獸）即使飢餓，也不會吃自己死去的動物的草。聽到這種風尚的人，難道不會感到慚愧嗎？您對此事本來就有認識，我只是隨便說幾句來啓發您罷了。』胤因此斷絕了血腥的味道。 沙門慧安（僧人的名字）這個人，不知道是哪裡人。小時候被擄為奴隸，賣到荊州富人家裡做工。性格謹慎老實，主人很喜歡他。十八歲的時候，允許他出來做沙彌（佛教中出家未受具足戒的男子）。
【English Translation】 English version: Jing's rebel army besieged the palace city. Hui Jing had always been fond of Buddhism and admired and associated with Dian (name of a high-ranking monk). Dian refused him. At this point, Hui Jing forced Dian to come. Dian tore his skirt into trousers and went to the appointment, only to lecture him on Buddhist scriptures, not involving military affairs. Hui Jing was defeated. Emperor Dong Hun (name of the emperor) was furious with Dian and wanted to kill him. The chancellor Xiao Chang advised, 'Dian has never enticed bandits, and the merit of lecturing on scriptures with him is immeasurable.' In this case, he should be rewarded. Emperor Dong Hun accepted his words and stopped the killing. Dian's younger brother, Yin (personal name), was erudite and had a high reputation. He once entered Zhongshan Dinglin Temple to listen to Buddhist scriptures and was proficient in various Buddhist theories. During the Jianwu period, he was awarded the official position of Zhongshuling. Hearing that Xie Fei (personal name) had been dismissed from his post as the governor of Wuxing County and had not returned, Yin was worried that he would be like this, so he submitted a letter of resignation without waiting for approval. Emperor Ming (name of the emperor) was very angry and did not catch up with him, and issued an edict allowing him to resign. Yin believed that Kuaiji had many supernatural places, so he went to visit. He lived in Yunmen Temple on Mount Ruoye. He and his brother lived in seclusion together. At that time, people called Dian Dashan (Big Mountain) and Yin Xiaoshan (Small Mountain). Soon after, they moved to Mount Qinwang. There, they built a lecture hall, using local materials, using rocks as small islets by the water, and built small rooms separately, where they slept and rested. He personally opened and closed the doors and windows, and servants were not allowed to enter. His noble character impressed the world. At first, Yin was extravagant in his diet, and each meal had to fill a ten-foot square area. At this time, Zhou Yong (personal name) of Runan wrote a letter to persuade him to be a vegetarian, saying in the letter: 'The greatest change is no greater than life and death, and the most important thing in life is no greater than life. Life is very important to animals, and taste can be postponed for us. If the theory of the three lifetimes of reincarnation is false, that would be great. If this theory is true, and the reception of form has not stopped, going back and forth, life and death are common, then sad and painful things will also come to oneself. Although you do not personally slaughter the bloody taste, can you not buy morning geese and evening carp from the slaughterhouse for use? Even the wealth that has passed through the hands of thieves will be abandoned by honest men, let alone opening the knife of killing, can you still bear it? Zou Yu (an ancient legendary benevolent beast) would not eat the grass of animals that died by themselves even if he was hungry. Wouldn't people who hear this style feel ashamed? You already have knowledge of this matter, I just say a few words to enlighten you.' Yin therefore cut off the bloody taste. The monk Huian (name of the monk), did not know where he was from. When he was a child, he was captured and sold as a slave to a wealthy family in Jingzhou to work. He was cautious and honest, and the master liked him very much. At the age of eighteen, he was allowed to come out to be a Shami (a Buddhist novice who has not yet received full ordination).
。止江陵琵琶寺。野人皮相之當衆僧坐時。輒起行水。自上及下水用不竭。眾訝之。及受具靈異益著。嘗與沙門惠濟上堂布薩。堂戶未開。安綰手自壁而入。出亦如之。濟駭懼不敢言。俄辭濟曰。我當遠行。今與君訣別。濟仰見空中皆好華。有管絃聲。天香彌馥。濟愈懼。安曰。吾與子游。所見謹勿妄言。言即有咎。唯東南有一白衣新發意菩薩。可與之言。於是辭去。附商入湘中。路患痢將死。謂商曰。我死即靈尸岸上。不須設棺也。問其故。曰吾欲以施蟲鳥。商人如其旨。以尸投岸側。夜輒有火焰從其身出。商大怖。刺舟至湘中。則安已先至。欲就語又失所在。濟后至陟屺寺。與隱士劉虬夜語及之。虬即遙禮曰。此得道者火光三昧也。
沙門曇超者。居錢塘靈苑山。一夕有異人至曰。此邦蒙師留蒼生之福。然富陽民無故鑿山麓。斷壞群龍之室。龍忿不致雨。今二百日矣。欲法師一往誨龍。為蒼生請福。豈有意乎。超曰。此檀越事。吾何能為哉。神曰。弟子力能吐云。不能致雨。超諾之。至赤庭山為龍說法。俄大雨。因止臨溪。縣令聞超在。辨舟迎之。超即日遁還靈苑。
隱士劉虬。字靈預。一字德明。南陽人。晉豫州刺史喬七世孫。徙居江陵。虬少而抗節好學。須得祿便隱。泰始中仕當陽令。罷官歸家
【現代漢語翻譯】 現代漢語譯本：釋道安停留在江陵的琵琶寺。有個名叫野人皮相的人，當衆僧坐禪時，總是起身去行水（指小便），從上到下，水流不盡，眾人都感到驚訝。等到他受了具足戒后，靈異的事蹟更加顯著。曾經與沙門惠濟一同上堂布薩，堂戶還未打開，道安便用手自行從墻壁進入，出來也是這樣。惠濟感到害怕，不敢說話。不久，道安向惠濟告辭說：『我將要遠行，現在與你訣別。』惠濟抬頭看見空中都是美好的花朵，有管絃的聲音，天上的香氣非常濃郁。惠濟更加害怕。道安說：『我與你同遊，所見到的事情千萬不要胡亂說，說了就會有災禍。只有東南方有一位身穿白衣、新發意的菩薩，可以與他談論。』於是告辭離去，跟隨商人進入湘中。在路上患痢疾將要死去，對商人說：『我死後就把屍體放在岸上，不需要設定棺材。』商人問他原因，他說：『我想用屍體來施捨給蟲鳥。』商人按照他的意思，把屍體投在岸邊。夜裡常常有火焰從他身上發出，商人非常害怕，劃船到了湘中，道安已經先到了。想要上前說話，又找不到他的蹤影。惠濟後來到了陟屺寺，與隱士劉虬夜裡談話時說起這件事，劉虬就遙遠地禮拜說：『這位是得道者，擁有火光三昧啊。』 沙門曇超，居住在錢塘的靈苑山。一天晚上，有位奇異的人來到，說：『這個地方蒙受法師您留下蒼生的福報。然而富陽的百姓無緣無故地開鑿山腳，斷壞了群龍的住所，龍憤怒而不降雨，現在已經二百天了。想請法師您前往教誨龍，為蒼生祈求福報，您意下如何？』曇超說：『這是檀越（施主）的事情，我怎麼能做呢？』神說：『弟子我能吐云，不能降雨。』曇超答應了。到了赤庭山為龍說法，不久就下起了大雨。於是停留在臨溪。縣令聽說曇超在那裡，準備了船來迎接他。曇超當天就遁回了靈苑。 隱士劉虬，字靈預，一字德明，南陽人，是晉豫州刺史喬的七世孫，遷居到江陵。劉虬從小就高尚有節操，喜歡學習。等到有了俸祿就隱居起來。泰始年間擔任當陽令，罷官后回到家。
【English Translation】 English version: The monk Dao'an stayed at the Pipa Temple in Jiangling. A man named Yeren Pixiang, whenever the monks were sitting in meditation, would get up to 'xing shui' (urinate), from top to bottom, the water flowing endlessly, which surprised everyone. After he received the full precepts, his miraculous deeds became even more evident. Once, he and the monk Huiji were about to conduct the 'busa' (confession ceremony) in the hall. Before the hall door was opened, Dao'an used his hand to enter through the wall, and exited in the same way. Huiji was frightened and dared not speak. Soon, Dao'an bid farewell to Huiji, saying, 'I am about to travel far away, and now I bid you farewell.' Huiji looked up and saw that the sky was full of beautiful flowers, with the sound of pipes and strings, and the heavenly fragrance was very rich. Huiji was even more frightened. Dao'an said, 'I have traveled with you, so do not speak rashly about what you have seen, for speaking will bring misfortune. Only to the southeast is there a newly enlightened Bodhisattva in white robes, you may speak with him.' Then he bid farewell and left, joining merchants heading to Xiangzhong. On the way, he suffered from dysentery and was about to die. He said to the merchants, 'After I die, just place my body on the shore, there is no need to prepare a coffin.' When the merchants asked him why, he said, 'I want to use my body to give alms to insects and birds.' The merchants followed his instructions and threw his body on the shore. At night, flames often came out of his body, and the merchants were very frightened. They rowed their boat to Xiangzhong, and Dao'an had already arrived there first. When they tried to speak to him, they could not find him. Later, Huiji arrived at Zhiqi Temple and spoke of this matter to the recluse Liu Qiu at night. Liu Qiu then bowed from afar and said, 'This is an enlightened one, possessing the Samadhi of Fiery Light.' The monk Tan Chao lived on Lingyuan Mountain in Qiantang. One night, a strange person came and said, 'This region is blessed by the merit you, Master, have left for the living beings. However, the people of Fuyang are digging into the foothills for no reason, destroying the dwellings of the dragons, and the dragons are angry and do not send rain. It has been two hundred days now. I would like to ask the Master to go and teach the dragons, and to pray for blessings for the living beings. What do you think?' Tan Chao said, 'This is the affair of the 'dan yue' (patrons), how can I do it?' The spirit said, 'This disciple has the power to exhale clouds, but not to bring rain.' Tan Chao agreed. He went to Chiting Mountain to preach to the dragons, and soon it rained heavily. Then he stayed at Linxi. The county magistrate heard that Tan Chao was there and prepared a boat to welcome him. Tan Chao immediately fled back to Lingyuan. The recluse Liu Qiu, whose courtesy name was Lingyu, also known as Deming, was a native of Nanyang, and was the seventh-generation descendant of Qiao, the governor of Yuzhou in the Jin Dynasty. He moved to Jiangling. Liu Qiu was noble and virtuous from a young age and loved to learn. As soon as he received his salary, he went into seclusion. During the Tai Shi period, he served as the magistrate of Dangyang, and after resigning from his post, he returned home.
靜處。常服鹿皮夾。斷谷餌術及胡麻。齊受禪。以蒲輪束帛徴為通直郎不就。竟陵王致書通意。虬答曰。虬四節臥疾病。三時營灌植。暢余陰于山澤。托暮情于魚鳥。寧非唐虞重恩。周召宏施。虬于佛道最誠信明。解長齊布素人不堪之。疏華嚴經以頓漸二門判教。至今諸家取之。又注法華經。躬自講說。舉時皆高尚其風。建武二年病方晝有白雲徘徊檐。戶之內又有異香鐘梵之音其日。卒五十八。
逸士顧歡。隱居不仕。尚黃老。南史云。歡以佛道二家教異。學者玄相非毀。乃著夷夏論。其略曰。辨是與非宜據聖典。道老云。老子入關之天竺。維衛國王夫人曰凈妙。老子因其晝寢乘日精入凈妙口。後年四月八日剖右腋而生。墮地即行七步。於是佛道興焉。此出玄妙內篇。佛經曰。釋迦成佛有塵沙之數。或為國師道士儒林之宗。出瑞應．本起。試論之曰。五帝三皇未聞有佛。國師道士無過老莊。儒林之宗孰出周孔。若孔老非聖。誰或當之。然二經所說若合符契。道則佛也。佛則道也。其聖則符。其跡則反。或和光以明近。或耀靈以示遠。道濟天下故無方而不入。智周萬物故無物而不為。其入不同。其為必異。各成其性。不易其事。是以端委搢紳諸華之容。剪髮曠衣群戎之服。全形守禮繼善之風。毀貌易形絕惡之學。
【現代漢語翻譯】 現代漢語譯本： 他隱居於安靜的地方，經常穿著鹿皮襖，斷絕穀物，以白朮和胡麻為食。他嚴持齋戒，接受禪法。朝廷用裝飾華麗的車子和絲綢聘請他擔任通直郎，但他沒有應允。竟陵王寫信與他溝通心意，但顧虬回覆說：『我一年四季都臥病在床，一年中有三個季節都在經營灌溉和種植，我只想在山水間享受剩餘的時光，將晚年的情感寄託在魚鳥身上。難道這還不是唐堯虞舜的深重恩德，周公召公的宏大恩惠嗎？』顧虬對於佛道最為誠信明瞭，認為長期持齋布衣的生活是普通人難以忍受的。他疏解《華嚴經》，用頓悟和漸悟二門來判別教義，直到今天，各家仍然採用他的觀點。他還註釋《法華經》，親自講說。當時的人都非常敬佩他的高尚品格。建武二年，他生病的時候，白天有白雲在屋檐內徘徊，還有奇異的香氣和鐘梵的聲音。就在那天去世，享年五十八歲。 逸士顧歡隱居不當官，崇尚黃老之術。《南史》記載，顧歡認為佛道兩家的教義不同，學者們互相誹謗，於是寫了《夷夏論》。其大意是：辨別是非應該依據聖人的經典。《道老》記載，老子進入關中的天竺，維衛國王的夫人名叫凈妙。老子在她白天睡覺的時候，乘坐日精進入凈妙的口中，後來在四月八日從右腋下出生。落地后就走了七步，於是佛道興盛起來。這段話出自《玄妙內篇》。佛經說，釋迦牟尼成佛有如塵沙般多的化身，有時是國王的老師，有時是道士，有時是儒家的宗師。出自《瑞應》、《本起》。試著論述一下：五帝三皇時期沒有聽說過佛，國師道士沒有超過老子和莊子，儒家的宗師有誰能超過周公和孔子呢？如果孔子和老子不是聖人，誰又能擔當呢？然而，兩部經典所說的好像符合一樣。道就是佛，佛就是道。他們的聖性是相符的，他們的事蹟是相反的。有時和光同塵以求接近，有時顯示神靈以示遙遠。道教濟助天下，所以無處不入。智慧周遍萬物，所以無所不為。他們進入的方式不同，他們所做的事情必然不同。各自成就自己的本性，不改變自己的事業。所以有穿著禮服的華夏之容，也有剪髮穿著粗布衣服的少數民族之服。有保全形體，遵守禮儀，繼承善良的風俗，也有毀壞容貌，改變形體，斷絕邪惡的學說。
【English Translation】 English version: He lived in seclusion, often wearing deerskin jackets, abstaining from grains, and consuming Atractylodes macrocephala and sesame seeds. He strictly observed fasting and received Chan teachings. The court summoned him to serve as a Tongzhilang (a type of official) with ornately decorated carriages and silk, but he declined. Prince Jingling sent letters to communicate his intentions, but Gu Qiu replied, 'I am bedridden in all four seasons, and I spend three seasons of the year managing irrigation and planting. I only wish to enjoy the remaining time in the mountains and waters, entrusting my late-life emotions to fish and birds. Is this not already the profound grace of Emperors Yao and Shun of the Tang Dynasty, and the great benevolence of the Duke of Zhou and Duke Zhao?' Gu Qiu was most sincere and clear about Buddhism and Taoism, believing that a long-term life of fasting and wearing cloth was unbearable for ordinary people. He annotated the Huayan Sutra (Avatamsaka Sutra), using the two gates of sudden enlightenment and gradual enlightenment to distinguish the teachings. To this day, various schools still adopt his views. He also annotated the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), personally lecturing on it. People at the time greatly admired his noble character. In the second year of Jianwu, when he was ill, white clouds lingered within the eaves of his house during the day, and there were strange fragrances and the sounds of bells and chanting. He passed away on that day at the age of fifty-eight. The recluse Gu Huan lived in seclusion and did not serve as an official, favoring Huang-Lao thought (a syncretic ideology incorporating aspects of Taoism and Legalism). The History of the Southern Dynasties records that Gu Huan believed that the doctrines of Buddhism and Taoism differed, and scholars slandered each other, so he wrote On the Differences Between the Yi and Xia (Yí Xià Lùn). Its main idea is: Distinguishing right from wrong should be based on the classics of the sages. Dao Lao records that Laozi entered Tianzhu (ancient name for India) through the pass. The wife of King Weiwei was named Jingmiao. Laozi entered Jingmiao's mouth while she was sleeping during the day, riding on the essence of the sun. Later, on the eighth day of the fourth month, he was born from her right armpit. As soon as he landed, he took seven steps, and thus Buddhism and Taoism flourished. This passage comes from the Mysterious Inner Chapters. The Buddhist scriptures say that Shakyamuni's enlightenment has as many incarnations as grains of sand, sometimes as the teacher of a king, sometimes as a Taoist priest, and sometimes as the master of Confucian scholars. This comes from Auspicious Responses and The Origin. Let's try to discuss it: During the time of the Five Emperors and Three Sovereigns, there was no mention of Buddha. The national teacher and Taoist priests did not surpass Laozi and Zhuangzi. Who among the masters of Confucian scholars can surpass the Duke of Zhou and Confucius? If Confucius and Laozi are not sages, who can be? However, what the two scriptures say seems to be in agreement. Tao is Buddha, and Buddha is Tao. Their sacred nature is consistent, and their deeds are opposite. Sometimes they harmonize with the world to be close, and sometimes they show their divinity to be distant. Taoism helps the world, so it enters everywhere. Wisdom pervades all things, so there is nothing it does not do. Their ways of entering are different, and what they do must be different. Each achieves its own nature and does not change its affairs. Therefore, there are the appearances of the Chinese people wearing formal attire, and there are the clothes of ethnic minorities with shaved hair and coarse cloth. There is the custom of preserving the body, observing etiquette, and inheriting goodness, and there is the learning of destroying appearance, changing form, and cutting off evil.
豈伊同人。爰及異物無盡。世界聖人代興。或昭五典。或布三乘。在鳥而鳥鳴。在獸而獸吼。教華而華言。化夷而夷語。雖舟車均于致遠。而有川陸之節。佛道齊乎達化。而有夷夏之別。若謂其致既均其法可換者。是車可涉川而舟可行陸乎。屢見刻舟沙門守株道士。互爭小大交相彈射。或域道以為兩。或混俗以為一。是牽異以為同。破同以為異。則乖爭之由淆亂之本也。尋夫聖道雖同。而法有左右。始乎無端終乎無末。泥洹仙化各是一術。佛號正真。道稱正一。一歸無死。真會無生。在名則返。在實則合。但無生之教賒。無死之化切。切法可以進謙弱。賒法可以退夸強。佛教文而博。道教質而精。精非粗人所信。博非精人所能。佛言華而引。道言實而抑。抑則明者獨進。引則昧者競前。佛經繁而顯。道經簡而幽。幽則妙門難見。顯則正路易遵。此二法之辨也。聖匠無方。方圓有體。器既殊用。教亦異施。佛是破惡之方。道是興善之術。興善則自然為高。破惡則勇猛為貴。佛跡光大宜以化物。道跡密微宜用為己。優劣之分大略在茲。歡雖同二法而意黨道教。
司徒袁粲托為沙門通公駁之。略曰。白日停光。恒星隱照。誕降之應事在老先。固非入關方昭斯瑞。又西域之記。佛經之說。俗以膝行為禮。不慕蹲坐為恭。
道以三繞為䖍。不尚踞傲為肅。豈專戎土。爰及茲方。襄童謁帝膝行而前。趙王見週三環而上。今佛法垂化。或因或革。清信之士容衣不改。息心之人服㒵必變。變本從道不遵彼俗。俗風自殊無患其亂。孔老釋迦其人或同。觀其設教其道必異。孔老教俗為本。釋氏出世為宗。發軫既殊其歸亦異。又仙化以變形為尚。泥洹以陶神為先。變形者白首為緇而未能無死。陶神者使塵惑日損而湛然常住。泥洹之道無死之地。陶神若此何謂其同。時何常侍鎮之睹顧歡和同二教。大不平之。以書抵歡劇。言道教不足以擬釋氏。歡答其書固自封執。鎮之重與之書曰。猥辱返釋。究詳淵況。既和光道佛。而涇渭釋李。觸類長之。爰至棋弈。然敷佛彌過。精旨愈昧。所謂馳走滅跡跳動息影。焉可免乎。輒復略諸近要。以標大歸。夫太極剖判。兩儀妄立。五陰合興。形識謬彰。識以流染因結。形以愛滯緣生。三皇之前民多專愚。專愚則巢居冗處血飲茹毛。君臣父子自相胡越。猶如禽獸又比童蒙。道教所不入。仁義所未移。及其沉欲淪波。觸涯思濟。思濟則祈善。祈善則聖應。夫聖者何耶。感物而遂通者也。夫通不自通。感不自感。感常在此。通每自彼。自彼而言懸鏡高堂。自此而言萬像斯歸。故知天竺者居娑婆之正域。處淳善之嘉會。故能感
【現代漢語翻譯】 以三圈繞行來表達虔誠，不崇尚傲慢無禮來表示嚴肅。難道僅僅是戎狄之地如此，也適用於我們這裡。襄童朝見皇帝時，要膝行而前；趙王拜見周天子時，要繞殿三圈而上。現在佛法流傳教化，有的沿用舊俗，有的進行變革。信佛之人穿著打扮不改變，修心之人穿的衣服必定改變。改變根本在於遵循佛道，而不是遵從世俗。世俗風氣自然不同，不用擔心會擾亂佛法。孔子、老子和釋迦牟尼（釋迦牟尼佛）這些人或許相似，但看他們設立的教義，其道理必定不同。孔子和老子的教義以世俗為根本，釋迦牟尼的教義以出世為宗旨。出發點既然不同，那麼歸宿也不同。還有，仙道以改變形體為尊崇，涅槃（佛教用語，指解脫生死輪迴的境界）以凈化精神為首要。改變形體的人，即使白髮變黑，最終也不能避免死亡；凈化精神的人，使塵世的迷惑日益減少，而達到清凈常住的境界。涅槃之道是沒有死亡的地方，凈化精神達到如此境界，怎麼能說他們相同呢？ 當時何常侍鎮之認為顧歡調和道教和佛教，非常不贊同。寫信給顧歡極力辯駁，說老莊之道不足以與佛法相比。顧歡回信堅持自己的觀點。鎮之再次寫信給他，說：『承蒙您回覆，詳細瞭解了您的深遠見解。您既調和道教和佛教，又像涇水和渭水一樣區分李樹和桃樹。推而廣之，甚至到了下棋這種小事。但是，您越是闡述佛法，就越是模糊其精髓。』所謂『馳走滅跡，跳動息影』，怎麼能免除呢？我姑且簡要地列舉一些要點，來標明大的歸宿。太極剖開，天地兩儀虛妄地建立，五陰（佛教用語，構成人身的五種要素）聚合興起，形體和意識錯誤地顯現。意識因為流轉染污而結成業果，形體因為愛慾執著而產生。三皇（指中國上古時期的三位君主）之前，人民大多愚昧無知。愚昧無知就住在樹巢里，生活簡陋，茹毛飲血。君臣父子之間互相疏遠，就像禽獸一樣，又像沒有開化的兒童。道教的教義無法進入，仁義的教化也無法推行。等到他們沉溺於慾望的波濤中，觸及到岸邊才想要求得解脫。想要解脫就會祈求善報，祈求善報就會有聖人應世。那麼，聖人是什麼呢？是能感應事物而通達事理的人。通達不是自己通達，感應也不是自己感應。感應常在於此（指眾生），通達每每來自彼（指佛）。從彼（佛）而言，就像懸掛在高堂上的明鏡；從此（眾生）而言，萬象都歸於明鏡。所以知道天竺（古印度）位於娑婆世界（佛教用語，指我們所居住的現實世界）的中心，處於淳樸善良的盛會之中，所以能夠感應。
【English Translation】 Modern Chinese version To express reverence, one circumambulates three times. To show solemnity, one does not value arrogance. Is this only the case in the Rong and Di lands? It also applies here. When Xiang Tong met the emperor, he crawled forward on his knees. When the King of Zhao met the Zhou emperor, he circled the palace three times before ascending. Now that the Buddha's teachings are spreading, some follow the old customs, while others are reforming. Believers do not change their attire, but those who cultivate their minds must change their clothing. The fundamental change lies in following the Buddhist path, not adhering to worldly customs. Worldly customs are naturally different, so there is no need to worry about them disrupting the Dharma. Confucius, Lao Tzu, and Shakyamuni (Buddha) may seem similar, but when you look at the doctrines they established, their principles are certainly different. The teachings of Confucius and Lao Tzu are based on the secular world, while Shakyamuni's teachings are based on transcending the world. Since the starting points are different, the destinations are also different. Furthermore, Taoism values transforming the body, while Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death) prioritizes purifying the spirit. Those who transform their bodies, even if they turn white hair black, cannot ultimately avoid death. Those who purify their spirits gradually diminish worldly delusions and attain a state of pure and constant abiding. The path of Nirvana is a place without death. If purifying the spirit reaches such a state, how can they be said to be the same? At that time, He Changshi Zhenzhi believed that Gu Huan's harmonizing of Taoism and Buddhism was very inappropriate. He wrote a letter to Gu Huan, strongly arguing that the teachings of Lao Zhuang were not comparable to the Buddha's teachings. Gu Huan replied, insisting on his own views. Zhenzhi wrote to him again, saying: 'I am grateful for your reply and have learned in detail about your profound insights. You both harmonize Taoism and Buddhism and distinguish between plum trees and peach trees like the Jing and Wei rivers. Extending this analogy, even to minor matters such as playing chess. However, the more you expound on the Buddha's teachings, the more you obscure their essence.' How can one escape what is called 'running and erasing traces, jumping and stopping shadows'? I will briefly list some key points to highlight the grand destination. When the Taiji (the supreme ultimate) was split open, the two forms of heaven and earth were falsely established, the five skandhas (Buddhist term, the five elements that constitute the human body) gathered and arose, and the body and consciousness were mistakenly manifested. Consciousness forms karmic results because of its flowing and defiling nature, and the body arises because of its attachment to desire. Before the Three Sovereigns (referring to the three ancient rulers of China), the people were mostly ignorant. Being ignorant, they lived in nests, lived simple lives, and drank blood and ate raw meat. The relationships between rulers and subjects, fathers and sons, were distant, like animals, and like uneducated children. The teachings of Taoism could not enter, and the teachings of benevolence and righteousness could not be promoted. When they were drowning in the waves of desire, they wanted to seek liberation only when they reached the shore. Wanting liberation, they would pray for good fortune, and praying for good fortune would bring forth a sage. So, what is a sage? It is someone who can sense things and understand principles. Understanding is not self-understanding, and sensing is not self-sensing. Sensing is always here (referring to sentient beings), and understanding always comes from there (referring to the Buddha). From there (the Buddha), it is like a bright mirror hanging in a high hall; from here (sentient beings), all phenomena return to the mirror. Therefore, we know that Tianzhu (ancient India) is located in the center of the Saha world (Buddhist term, referring to the real world in which we live), in the midst of a gathering of purity and goodness, so it can sense.
通於至聖。中土于大千。聖應既彼。聲被則此。睹日月之明。何假離朱之察。聞雷霆之音。奚事子野之聽。故卑高殊物不嫌同道。左右兩儀無害天均。無害天均則云行法教。不嫌同道則雨施夷夏。夫道者一也。形者二也。道者真也。形者俗也。真既猶一。俗亦猶二。盡二得一。宜一其法。滅俗歸真。必其違俗。是以如來制軌玄劫同風。假令孔老是佛。則為韜光潛導匡救褊心。立仁樹義將近順情。是以全形守祀恩接六親。攝生養性自我外物。乃為盡善不為盡美。蓋是有涯之制。未鞭其後也。何得擬道菩提。比聖牟尼哉。且佛教敷明要而能博。要而能博則精疏兩級。精疏兩級則剛柔一致。是以清津幽暢誠規易淮。夫以規為員者易。以手為員者難。將不捨其所難從其所易耶。道家經籍簡陋。多生穿鑿。至如靈寶妙真采撮法華。制用尤拙。如上清黃庭所尚服食咀石餐霞。非徒法不可效。道亦難同。其中可長唯在五千之文全無為用。全無為用未能遣有。遣有為懷靈芝何養。佛家三乘所引。九流均接。九流均接則動靜斯得禪通之理。是三中之一耳。非其極也。禪經微妙境相精深。以此締真尚未能至。今云道在無為得一而已。無為得一是則玄契千載。玄契千載不俟高唱。夫明宗引會導達風流者。若當廢學精思不亦怠哉。豈道教之筌耶
。敬尋所辯。非徒不解佛。亦不解道也。反亂一首。聊酬啟齒。
辭曰。運往兮韜韜。明玄聖兮幽幽。翳長夜兮悠悠。眾星兮晢晢。太暉灼兮升曜。列宿奄兮消蔽。夫輪桶兮殊材。歸敷繩兮一制。茍專迷兮不悟。增上驚兮遠逝。卞和慟兮荊側。豈偏尤兮楚厲。良[苨-匕+(司-(一/一/口)+土)]蔑兮彼若。焉相責兮智慧。時復有朱常侍昭之。因何鎮之書乃作難夷夏論。而朱廣之作咨夷夏論並章分句解。以破顧歡之蔽于淺也。汝南周顒．高僧慧通並著駁夷夏論。歡之作遂不勝其謬矣。復有法師紹正者著二教論。其略曰。佛明其宗。道全其生。守生者蔽。明宗者通。今道名長生不死。名補天曹。大乖老莊立言之旨。齊文惠太子及竟陵王子良並酷好佛。竟陵著凈住子四部二十卷闡揚佛教。有吳興道士孟景翼者。頗有時譽。太子召入玄圃眾僧大會。子良使景翼禮佛。景翼弗禮。子良送十地經與之。景翼造正一論。略曰。佛以一音演說法。老子抱一以為天下式。一之為妙。空玄絕於有境。神化贍于無窮。為萬物而無為。處一數而無數。莫之名而強號為一。在佛為實相。在道為玄牝。道之大象即佛之法身。以不守之守守法身。以不執之執執大象。但物有八萬四千行。說有八萬四千法。法乃至於無數。行亦達于無央。
等級隨緣。須道歸一。歸一即迴向。向正即無邪。邪觀既遣。億善日新。三五四六隨用而施。獨立不改。絕學無憂。曠劫諸聖共遵斯一。老釋未始於常分。迷者分之而未合。億善遍修。遍修成聖。雖十號千稱終不能盡。終不能盡。豈思議哉。
司徒中即張融作門律云。道之與佛逗極無二。吾見道士與道人戰儒墨。道人與道士辨是非。昔有鴻飛天道。積遠難亮。越人以為鳧。楚人為乙。人自楚越。鴻常一耳。以示汝南周顒。颙難之曰。靈無法性。其寂雖同。位寂之方。其旨則別。論所謂逗極無二。為逗極于虛無。為無二於法性耶。足下所宗本一物。而為鳧乙耳。驅馳佛道無免二末。未知高鑒緣何識本。輕而宗之其有旨乎(已上出南史)。
論曰。自東漢西域傳范曄論釋氏大概。陳壽三國誌則置而勿言。唐太宗晉書則班班紀著沙門神異之跡。未始輒有一言訾佛。況佛化自晉抵南北朝。始大振于天下。賢哉魏收．李延壽之作。凡當世帝王公卿從事吾佛者。未嘗諱之而不書。書之亦未嘗以人事議佛也。及顧歡傳則假手當時。群公評議二教而罪歡曰。歡雖同二法而意黨道教。嗚呼可謂良史矣。陋哉歡翼之論。猶昔人寶燕石者。渠信有真玉哉。
齊高帝蕭道成。臨沂人。受宋禪。相襲五主二十三年。傳譯華戎道
【現代漢語翻譯】 現代漢語譯本： 等級隨緣而定。必須明白萬法歸一的道理。歸一就是迴向。心向正道就沒有邪念。摒棄邪見，每天都能增長善行。三五四六這些數字，要根據情況靈活運用。獨立自主，不隨波逐流。拋棄世俗的學問，就沒有憂慮。漫長的時間裡，所有的聖人都共同遵循這一個真理。老子和釋迦牟尼佛的教義，本來就沒有固定的界限。迷惑的人將它們分開，卻不能融合。廣泛地修習各種善行，修習圓滿就能成聖。即使有十種稱號、千種稱讚，也終究不能完全表達（佛的功德）。終究不能完全表達，真是不可思議啊。
司徒中，也就是張融，寫了《門律》說：『道和佛，追究到極致是沒有區別的。』我看到道士和道人爭論儒家和墨家，道人和道士爭辯是非。從前有鴻雁飛翔在天空，時間長了難以辨認。越國人認為是野鴨，楚國人認為是燕子。人來自楚國或越國，鴻雁本來就是一隻啊。他把這番話展示給汝南的周顒，周顒反駁說：『靈性沒有固定的法性，它的寂靜雖然相同，但達到寂靜的方法，它們的宗旨卻是不同的。』你所說的『追究到極致沒有區別』，是追究到極致都歸於虛無，還是沒有區別於法性呢？您所宗奉的本來就是一物，卻認為是野鴨或燕子。奔波于佛道之間，無法避免落入二邊的末端。不知道您的高明見解，是根據什麼來認識根本的？輕率地宗奉它，難道有什麼意義嗎？（以上出自《南史》）。
評論說：自從東漢西域的范曄評論了釋迦牟尼佛的大概情況，陳壽的《三國誌》就對此事不置一詞。唐太宗的《晉書》則詳細記載了沙門（shā mén，佛教出家人）的神異事蹟，從未說過一句詆譭佛的話。況且佛教自晉朝傳到南北朝，才開始在天下大為興盛。魏收、李延壽的著作真是賢明啊。凡是當世的帝王公卿信奉佛教的，他們從不隱瞞而不記載。記載時也從不以人事的角度來議論佛法。等到《顧歡傳》則假借當時群公的口，評論佛道二教，並指責顧歡說：『顧歡雖然表面上贊同佛道二法，但內心偏袒道教。』唉，這真可以稱得上是良史了。顧歡和歡翼的言論真是淺陋啊，就像從前那些把燕石當寶貝的人一樣，他們哪裡相信有真正的玉呢？
齊高帝蕭道成，是臨沂人，接受了宋朝的禪讓，相繼傳了五代，共二十三年，傳播翻譯華夏和少數民族的佛道。
【English Translation】 English version: Grades depend on fate. It is essential to understand the principle of returning to oneness. Returning to oneness is dedication. Dedication to the right path eliminates evil thoughts. By abandoning evil views, one's good deeds increase daily. The numbers three, five, four, and six should be applied flexibly according to circumstances. Be independent and unyielding. Abandon worldly knowledge, and there will be no worries. Throughout countless eons, all sages have commonly followed this one truth. Lao Tzu and Shakyamuni Buddha's teachings have never had fixed boundaries. Those who are deluded separate them but cannot integrate them. Extensively cultivate all kinds of good deeds; complete cultivation leads to becoming a sage. Even with ten titles and a thousand praises, one can never fully express (the Buddha's merits). Never fully express, truly inconceivable!
Situ Zhong, also known as Zhang Rong, wrote in 'Men Lu' (Gate Laws): 'Tao and Buddha, when pursued to the extreme, are no different.' I have seen Taoist priests and Taoists arguing about Confucianism and Mohism, Taoists and Taoists debating right and wrong. Once, there were wild geese flying in the sky, and after a long time, it was difficult to identify them. The people of Yue thought they were ducks, and the people of Chu thought they were swallows. People come from Chu or Yue, but the wild geese are originally just one. He showed these words to Zhou Yong of Runan, who retorted: 'Spirituality has no fixed Dharma nature; its stillness is the same, but the methods to achieve stillness, their purposes are different.' What you say, 'pursuing to the extreme is no different,' is it pursuing to the extreme and returning to nothingness, or is it no different from Dharma nature? What you uphold is originally one thing, but you think it is a duck or a swallow. Running between Buddhism and Taoism, you cannot avoid falling into the extremes of both sides. I don't know what your brilliant insights are based on to recognize the root? Lightly upholding it, does it have any meaning? (The above is from 'Nan Shi' (History of the Southern Dynasties)).
Commentary says: Since Fan Ye of the Western Regions of the Eastern Han Dynasty commented on the general situation of Shakyamuni Buddha, Chen Shou's 'Records of the Three Kingdoms' did not say a word about it. Emperor Taizong of Tang's 'Book of Jin' detailed the miraculous deeds of the shamen (shā mén, Buddhist monks), never saying a word to defame the Buddha. Moreover, Buddhism, from the Jin Dynasty to the Northern and Southern Dynasties, began to flourish greatly in the world. The works of Wei Shou and Li Yanshou are truly wise. All the emperors, officials, and nobles of the time who believed in Buddhism, they never concealed it and did not record it. When recording, they never discussed Buddhism from the perspective of human affairs. When it came to 'Biography of Gu Huan,' they borrowed the mouths of the public at the time to comment on the two teachings of Buddhism and Taoism, and accused Gu Huan of saying: 'Although Gu Huan superficially agrees with the two teachings of Buddhism and Taoism, he is inwardly biased towards Taoism.' Alas, this can truly be called a good historian. The arguments of Gu Huan and Huan Yi are truly shallow, like those who used to treasure Yanshi (inferior jade), how could they believe in real jade?
Emperor Gao of Qi, Xiao Daocheng, was from Linyi, accepted the abdication of the Song Dynasty, and passed on for five generations, a total of twenty-three years, spreading and translating the Buddhist and Taoist paths of China and ethnic minorities.
俗二十人。所出經律論傳錄等四十七部凡三百五十卷。外國有所謂天竺沙門僧伽跋陀羅者。師資相傳。云佛涅槃后優波離結集律藏訖。即于其年七月十五日受自恣竟。以香華供養律藏。更下一點置律藏前。年年如是。優波欲涅槃時付弟子陀寫俱。陀寫俱付弟子須俱。須俱付弟子悉伽婆。悉伽婆付弟子目犍連子帝須。帝須付弟子旃陀䟦阇。如是師師相付。至今三藏法師法師將律藏至廣州。臨上船還本國時。以律藏付弟子僧伽䟦陀羅。羅以永明六年共沙門僧猗于廣州竹林寺譯出善見毗婆沙一部十八卷。即共安居。以七年庚午歲七月望受自恣竟。如前師法以香化供養律藏即下一點。當其年凡得九百七十五點。點是一年也。至梁大同元年。有隱士趙伯休于盧山遇苦行律師弘度。得此眾聖點記年月。伯休因問度曰。自永明七年後云何不復見點。度云自彼已前皆得道聖賢手自下點。度乃凡夫止可奉持頂戴而已。故不復點也。伯休因舊點推至大同元年。凡一千二十年。今以此究參諸家傳記。佛世尊誕生入滅之年並不相類。大抵西域山川之廣。國土之多。佛化之盛。各承一宗。此亦一家之說不可廢。故附著於此。
梁
天監二年。武帝詔曰。大士寶誌跡拘塵垢神遊冥寂。水火不能燋濡。蛇虎不能侵懼。語其佛理則聲聞以上
。談其隱淪則遁仙高者。豈可以俗法常情空相疑忌。自今中外任便宣化。帝一日問志曰。弟子煩惑未除何以治之。答曰十二。帝問其旨云何。答曰在晝字時節刻漏中。帝益不曉。他日復問國祚有留難否。志指其頸示之。帝曰朕亨國幾何。答曰元嘉元嘉。帝喜以為倍宋文之年。時革命之初。帝臨政刻急。志假帝神力令見先君受極苦於地下。由是䘏刑。嘗詔𦘕工張僧繇寫志像。僧繇下筆輒不自定。既而以指𨤲面門。分披出十二面觀音。妙相殊麗或慈或威。僧繇竟不能寫。他日與帝臨江縱望。有物溯流而上。志以杖引之。隨杖而至乃紫旃檀也。即以屬共奉官俞紹令雕志像。頃刻而成神采如生。帝悅以安內庭。時法雲．云光二師俱有重望。每講法天輒雨華。帝疑其證聖。夜于便殿焚疏請志偕光云三大士齋。翌日誌獨赴而光云俱未知。帝由是益異其體。又嘗與帝登鐘山之定林寺。指前獨龍岡阜曰此為陰宅則永其後。帝曰誰當得之。曰先行者得。至十三年大士示寂。帝憶其言。以金二十萬易其地建浮圖五級。其上鎮以無價寶珠。來王筠勒碑。葬日車駕親臨致奠。大士忽現於云間。萬衆歡呼聲震山谷。自是道俗奉祀。奇瑞顯應為天下第一。凡大士所為秘讖偈句多著南史。為學者述大乘贊十篇．科頌十四篇並十二時歌皆暢道幽致。其旨
【現代漢語翻譯】 現代漢語譯本：談論到他的隱居，那都是遁世修仙的高人。怎麼可以用世俗的常理和空泛的猜疑來對待他呢？從今以後，無論國內國外，都可以隨意宣揚教化。皇帝有一天問他志向，道：『弟子煩惱迷惑還沒有消除，用什麼方法來醫治呢？』答道：『十二。』皇帝問他其中的意思是什麼，答道：『在『晝』字的時間、節氣、刻漏之中。』皇帝更加不明白。其他日子又問他，國家命運有災難嗎？志公指著自己的脖子給他看。皇帝說：『我能享受多少年國家呢？』答道：『元嘉、元嘉。』皇帝很高興，以為能比宋文帝的年數多一倍。當時正值改朝換代之初，皇帝處理政事非常嚴厲。志公假借皇帝的神力，讓他看見先帝在地府遭受極大的痛苦。因此皇帝開始寬恕刑罰。曾經詔令畫家張僧繇畫志公的畫像，張僧繇下筆總是不能確定。後來用手指點著臉上的門，分開顯現出十二面觀音，美妙的相貌非常美麗，有時慈祥有時威嚴。張僧繇最終不能畫成。其他日子和皇帝一起在江邊縱情觀望，有東西逆流而上。志公用手杖引導它，隨著手杖而來的是紫旃檀（一種珍貴的木材）。於是交給共奉官俞紹，讓他雕刻志公的畫像。頃刻之間就完成了，神采栩栩如生。皇帝很高興，把它安放在內庭。當時法雲、云光兩位法師都很有聲望，每次講法的時候，天上總是下花。皇帝懷疑他們已經證得聖果。晚上在便殿焚燒奏疏，邀請志公和光云兩位大士一起齋戒。第二天，志公獨自前往，而光云兩位都不知道。皇帝因此更加覺得他與衆不同。又曾經和皇帝登上鐘山的定林寺，指著前面的獨龍岡山丘說：『這裡作為陰宅，那麼後代就能永遠昌盛。』皇帝說：『誰能夠得到它呢？』答道：『先行者得到。』到第十三年，大士圓寂。皇帝想起他的話，用二十萬金買下那塊地，建造五級浮屠（佛塔），在上面鎮以無價的寶珠。來王筠撰寫碑文。安葬那天，皇帝親自駕臨致祭。大士忽然顯現在云間，萬衆歡呼，聲音震動山谷。從此以後，道士和百姓都供奉祭祀他，奇異的祥瑞顯現應驗，成為天下第一。凡是大士所做的秘密讖語和偈句，大多記載在《南史》中。為學者撰寫《大乘贊》十篇、《科頌》十四篇，以及《十二時歌》，都暢達了道的幽深意境。他的宗旨是 English version: Speaking of his reclusion, they were all lofty individuals who escaped the world to cultivate immortality. How can one treat him with worldly norms and empty suspicions? From now on, both domestically and abroad, one can freely propagate his teachings. One day, the emperor asked him about his aspirations, saying, 'This disciple's vexations and confusions have not yet been eliminated. What method should I use to cure them?' He replied, 'Twelve.' The emperor asked him what the meaning of that was. He replied, 'It is within the time, seasons, and clepsydra of the character 『day』 (晝).' The emperor was even more confused. On another day, he asked him again, 'Will the fate of the nation have calamities?' Zhi Gong pointed to his own neck to show him. The emperor said, 'How many years will I enjoy the nation?' He replied, 'Yuanjia, Yuanjia.' The emperor was very happy, thinking that it would be twice the number of years of Emperor Wen of the Song dynasty. At that time, it was the beginning of a change of dynasties, and the emperor was very strict in handling government affairs. Zhi Gong, borrowing the emperor's divine power, allowed him to see the late emperor suffering greatly in the underworld. Therefore, the emperor began to pardon punishments. He once ordered the painter Zhang Sengyao to paint a portrait of Zhi Gong, but Zhang Sengyao could never settle on a stroke. Later, he pointed to the door on his face, splitting it open to reveal the Twelve-Faced Avalokiteśvara (Guanyin) (觀音, Bodhisattva of Compassion), whose wonderful appearance was extremely beautiful, sometimes compassionate and sometimes majestic. Zhang Sengyao was ultimately unable to paint it. On another day, he and the emperor were enjoying the view by the river, and something was going upstream. Zhi Gong guided it with his staff, and what came with the staff was purple sandalwood (紫旃檀, a precious wood). So he handed it over to the official in charge of offerings, Yu Shao, to carve a portrait of Zhi Gong. It was completed in an instant, with a lifelike spirit. The emperor was very happy and placed it in the inner court. At that time, Dharma Cloud (法雲) and Cloud Light (云光) two masters both had great prestige. Every time they lectured on the Dharma, flowers would always rain from the sky. The emperor suspected that they had attained sainthood. At night, he burned a memorial in the private hall, inviting Zhi Gong and the two great beings, Cloud Light, to fast together. The next day, Zhi Gong went alone, while Cloud Light and the other did not know. The emperor therefore felt that he was even more extraordinary. He also once ascended Mount Zhong's Dinglin Temple with the emperor, pointing to the Dulong Gang (獨龍岡) hills in front and saying, 'If this is used as a Yin dwelling (陰宅, a burial site), then the descendants will be prosperous forever.' The emperor said, 'Who will be able to obtain it?' He replied, 'The one who goes first will obtain it.' In the thirteenth year, the great being passed away. The emperor remembered his words and bought that piece of land with 200,000 gold, building a five-level stupa (浮屠, Buddhist tower), and placing a priceless jewel on top of it. Lai Wangjun wrote the inscription on the stele. On the day of the burial, the emperor personally came to pay his respects. The great being suddenly appeared in the clouds, and the crowd cheered, the sound shaking the mountains and valleys. From then on, Taoists and common people worshiped and sacrificed to him, and the strange auspicious signs appeared and were verified, becoming the first in the world. All the secret prophecies and verses made by the great being are mostly recorded in the 'History of the Southern Dynasties' (南史). He wrote ten chapters of 'Great Vehicle Praise' (大乘贊), fourteen chapters of 'Sectional Praise' (科頌), and the 'Twelve Hour Song' (十二時歌) for scholars, all of which express the profound meaning of the Tao. His purpose is
【English Translation】 Speaking of his reclusion, they were all lofty individuals who escaped the world to cultivate immortality. How can one treat him with worldly norms and empty suspicions? From now on, both domestically and abroad, one can freely propagate his teachings. One day, the emperor asked him about his aspirations, saying, 'This disciple's vexations and confusions have not yet been eliminated. What method should I use to cure them?' He replied, 'Twelve.' The emperor asked him what the meaning of that was. He replied, 'It is within the time, seasons, and clepsydra of the character 『day』.' The emperor was even more confused. On another day, he asked him again, 'Will the fate of the nation have calamities?' Zhi Gong pointed to his own neck to show him. The emperor said, 'How many years will I enjoy the nation?' He replied, 'Yuanjia, Yuanjia.' The emperor was very happy, thinking that it would be twice the number of years of Emperor Wen of the Song dynasty. At that time, it was the beginning of a change of dynasties, and the emperor was very strict in handling government affairs. Zhi Gong, borrowing the emperor's divine power, allowed him to see the late emperor suffering greatly in the underworld. Therefore, the emperor began to pardon punishments. He once ordered the painter Zhang Sengyao to paint a portrait of Zhi Gong, but Zhang Sengyao could never settle on a stroke. Later, he pointed to the door on his face, splitting it open to reveal the Twelve-Faced Avalokiteśvara, whose wonderful appearance was extremely beautiful, sometimes compassionate and sometimes majestic. Zhang Sengyao was ultimately unable to paint it. On another day, he and the emperor were enjoying the view by the river, and something was going upstream. Zhi Gong guided it with his staff, and what came with the staff was purple sandalwood. So he handed it over to the official in charge of offerings, Yu Shao, to carve a portrait of Zhi Gong. It was completed in an instant, with a lifelike spirit. The emperor was very happy and placed it in the inner court. At that time, Dharma Cloud and Cloud Light two masters both had great prestige. Every time they lectured on the Dharma, flowers would always rain from the sky. The emperor suspected that they had attained sainthood. At night, he burned a memorial in the private hall, inviting Zhi Gong and the two great beings, Cloud Light, to fast together. The next day, Zhi Gong went alone, while Cloud Light and the other did not know. The emperor therefore felt that he was even more extraordinary. He also once ascended Mount Zhong's Dinglin Temple with the emperor, pointing to the Dulong Gang hills in front and saying, 'If this is used as a Yin dwelling, then the descendants will be prosperous forever.' The emperor said, 'Who will be able to obtain it?' He replied, 'The one who goes first will obtain it.' In the thirteenth year, the great being passed away. The emperor remembered his words and bought that piece of land with 200,000 gold, building a five-level stupa, and placing a priceless jewel on top of it. Lai Wangjun wrote the inscription on the stele. On the day of the burial, the emperor personally came to pay his respects. The great being suddenly appeared in the clouds, and the crowd cheered, the sound shaking the mountains and valleys. From then on, Taoists and common people worshiped and sacrificed to him, and the strange auspicious signs appeared and were verified, becoming the first in the world. All the secret prophecies and verses made by the great being are mostly recorded in the 'History of the Southern Dynasties'. He wrote ten chapters of 'Great Vehicle Praise', fourteen chapters of 'Sectional Praise', and the 'Twelve Hour Song' for scholars, all of which express the profound meaning of the Tao. His purpose is
與宗門冥合。今盛傳於世。
本朝太平興國七年舒州民柯萼遇異僧于萬歲山之下。以杖指松根使钁之。得瑞石。文字粲然。讖 聖朝疆之祚。萼進于朝。 太宗皇帝覽之增敬。異日大士降見禁中。 太宗親聞緒語。因遣使致齋鐘山。其文略曰。俾乃龍舒之壞。時惟天柱之峰。始道見於苾芻。遂披文于琬琰。述祖宗之受命年曆攸同。昭皇緒以無疆傳源罕測。秘于內府播厥䇿書。綿載祀以居多。蘊禎祺而有待。近以至真臨格寶訓躬聞。審墓緒之由來。積慶靈之永久。詢於故府獲乃貞珉。覿篆刻之如新。若符節之斯合。詔自今不可以名斥。以顯尊異。宜賜號道林真覺菩薩。
論曰。寶公十二時歌曰。食時辰。無明本是釋迦身。坐臥不知元是道。只么忙忙受苦辛。認聲色。覓疏親。若是他家染污人。忙欲將心求佛道。問取虛空始出塵。妙哉斯言。寶公既有是說。至達磨之來。武帝漫然蹉過。何也。如帝問達磨。如何是聖諦第一義。答曰廓然無聖。又問對朕者誰。答曰不識。茲豈達磨有語哉。問取虛空蓋亦寶公之直指也。又曰。不住舊時無相㒵。外求知識也非真。昔阿難問迦葉。世尊傳金襕外別傳何物。迦葉召。阿難應諾。迦葉云倒卻門前剎竿著。又玄沙見僧禮拜乃曰。因我得禮你。然則求法者與說法者果誰乎。故
【現代漢語翻譯】 現代漢語譯本： 與宗門（佛教宗派）的宗旨暗合。如今在世間廣為流傳。
本朝太平興國七年，舒州百姓柯萼在萬歲山下遇到一位奇異的僧人。僧人用手杖指著松樹根，讓他挖掘。柯萼挖掘后得到一塊瑞石，上面文字鮮明，預言了聖朝疆土的福祚。柯萼將瑞石獻給朝廷。 太宗皇帝看了之後更加敬重。後來，大士（指菩薩）降臨在皇宮禁中。 太宗皇帝親自聽了大士的開示。於是派遣使者到鐘山設齋。其文書大略是說：追溯到龍舒被破壞之時，只有天柱峰依然聳立。佛法始於僧侶的弘揚，於是從石碑上發現了文字。記載了祖宗受命的年曆相同，彰顯了皇室的基業無限綿長，其源頭難以測度。秘藏於內府，傳播這些策書，經歷漫長的歲月，蘊藏著吉祥的徵兆等待時機。近日至真之人降臨，親自聽聞了寶貴的訓示，詳細考察了墓地的由來，積累了長久的福慶。在舊府中找到了這塊貞珉（美玉），看到上面的篆刻如同新的一樣，如同符節的相合。詔令從今以後不可以名字來稱呼，以彰顯其尊貴和特殊。應該賜予道林真覺菩薩的稱號。
論曰：寶公（志公禪師）的《十二時歌》說：『吃飯的時候是辰時，無明（佛教用語，指對事物真相的迷惑）本來就是釋迦牟尼佛的身。坐著或躺著都不知道本來就是道，只是這樣忙忙碌碌地承受痛苦。執著于聲色，尋找疏遠的親人，如果是被其他人家染污的人。忙著想用心來求佛道，問問虛空什麼時候才能出離塵世。』妙啊，這些話！寶公既然有這樣的說法，等到達磨（菩提達摩）到來，梁武帝卻漫不經心地錯過了。為什麼呢？比如梁武帝問達磨，什麼是聖諦第一義？達磨回答說：『廓然無聖。』（空曠寂靜，沒有聖者）又問：『那面對朕的是誰？』達磨回答說：『不認識。』這難道是達磨有什麼話可說嗎？問問虛空，大概也是寶公的直接指點啊。又說：『不住在舊時的無相家中，向外尋求知識也不是真。』從前阿難（釋迦牟尼的十大弟子之一）問迦葉（摩訶迦葉，釋迦牟尼的大弟子），世尊（釋迦牟尼）傳授金襕袈裟之外還傳授了什麼？迦葉召喚阿難，阿難應諾。迦葉說：『倒卻門前剎竿著。』（把門前的旗桿倒下來）又玄沙（玄沙師備禪師）看見僧人禮拜就說：『因為我你才得以禮拜。』那麼求法的人和說法的人究竟是誰呢？所以
【English Translation】 English version: It perfectly aligns with the tenets of the Zongmen (Buddhist Sect). It is now widely circulated in the world.
In the seventh year of the Taiping Xingguo reign of this dynasty, Ke E, a resident of Shuzhou, encountered an extraordinary monk at the foot of Mount Wansui. The monk pointed to the root of a pine tree with his staff, instructing him to dig. Ke E dug and obtained an auspicious stone, upon which the inscriptions were clear, prophesying the blessed destiny of the sacred dynasty's territory. Ke E presented the stone to the court. Emperor Taizong, after examining it, grew even more respectful. Later, a Mahasattva (Bodhisattva) descended within the imperial palace. Emperor Taizong personally listened to the Mahasattva's teachings. Consequently, he dispatched envoys to Zhongshan to hold a vegetarian feast. The document roughly stated: Tracing back to the time when Longshu was destroyed, only the peak of Mount Tianzhu remained towering. The Dharma began with the propagation by monks, and thus, writings were discovered on the stone tablet. It recorded the shared years of the ancestors' receiving the mandate, highlighting the boundless and enduring foundation of the imperial lineage, whose origins are difficult to fathom. Secretly stored within the inner palace, these policies were disseminated, enduring through long years, harboring auspicious omens awaiting the opportune moment. Recently, the Utmost Truth descended, and precious instructions were personally heard, thoroughly examining the origins of the tomb and accumulating lasting blessings. In the old palace, this precious jade (Zhenmin) was found, and the seal carvings upon it appeared as new, like the matching of tallies. An edict was issued that from now on, it should not be addressed by its name, to manifest its honor and uniqueness. The title 'Daolin Zhenjue Bodhisattva' should be bestowed.
Commentary: Baogong's (Zen Master Zhigong) 'Song of the Twelve Hours' says: 'The time for eating is Chenshi, ignorance (in Buddhist terms, delusion about the true nature of things) is originally the body of Shakyamuni Buddha. Sitting or lying down, one does not know that it is originally the Dao, just busily enduring suffering. Clinging to sights and sounds, seeking distant relatives, if one is tainted by other families. Busily wanting to use the mind to seek the Buddha-path, ask the void when one can escape the world.' Wonderful, these words! Since Baogong had such a saying, when Bodhidharma (Bodhidharma) arrived, Emperor Wu of Liang carelessly missed him. Why? For example, Emperor Wu of Liang asked Bodhidharma, what is the first meaning of the highest truth? Bodhidharma replied: 'Vast emptiness, no holiness.' Then asked: 'Who is facing me?' Bodhidharma replied: 'I do not know.' Is this because Bodhidharma had anything to say? Asking the void is probably also Baogong's direct pointing. It also says: 'Not dwelling in the old home of no-form, seeking knowledge externally is also not true.' Formerly, Ananda (one of Shakyamuni's ten great disciples) asked Kashyapa (Mahakashyapa, Shakyamuni's great disciple), what did the World-Honored One (Shakyamuni) transmit besides the golden kasaya? Kashyapa called out to Ananda, and Ananda responded. Kashyapa said: 'Knock down the flagpole in front of the gate.' Also, Xuansha (Zen Master Xuansha Shibei) saw a monk bowing and said: 'Because of me, you are able to bow.' Then who are the seeker of the Dharma and the speaker of the Dharma?
寶公末後又丁寧曰。未了之人聽一言。只這如今誰動口。噫寶公曆劫於一切人行止語默中常常出現了無間然也。
是歲帝妃郗氏者初生有赤光照室。器皿盡明。及長性明慧。善隸書。讀史傳。女工之事靡不閑習。宋齊間諸王求婚。父曄皆不許。后以適帝。生三女。帝為雍州刺史而妃薨。其性酷妒。及是化為巨蟒入於後宮。通夢于帝。帝體將不安。蟒輒激水騰涌。或現龍形光彩照灼。因於露井上為殿。衣服委積。置銀轆盧金瓶。灌百味以祀之。帝畢世不復議立皇后云。
隆興佛教編年通論卷第六 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第七
隆興府石室沙門 祖琇 撰
梁
天監三年四月八日。帝率道俗二萬餘人升重云殿。親制文發願。乞憑佛力永棄道教不在崇奉。略曰。經云。發菩提心者即是佛心。一切散善不得為喻。弟子比經荒逆耽事老君。累葉相承染此邪法。今捨棄舊習歸仗正因。愿使未來世童男出家廣弘經教。化度含識共證菩提。寧在正法中長淪惡道。不樂歸依老子暫得神仙。陟大乘心永離邪見。十一日來公卿百僚侯王宗族並宜反偽即真舍邪入正。十四日公卿抗表遵承詔命。帝手來答曰。能反迷入正可謂夙植善根。宜加
【現代漢語翻譯】 現代漢語譯本：寶公最後又再三叮囑說：『還沒有覺悟的人聽我說一句，就是現在，是誰在動口說話？』 唉！寶公在一切人的行為舉止、言語沉默中，無時無刻不在顯現他的存在啊。
那一年，皇帝的妃子郗氏剛出生時，有紅光照亮整個房間，器皿都變得明亮。長大后，她天性聰慧，擅長隸書，閱讀歷史傳記，女紅之事沒有不精通的。宋齊兩朝的諸位王爺都來求婚，她的父親郗曄都沒有答應。後來她嫁給了皇帝。生了三個女兒。皇帝擔任雍州刺史時，郗妃去世。她生前非常嫉妒。死後化為一條巨大的蟒蛇進入後宮，在夢中告訴皇帝。皇帝身體不適時，蟒蛇就激起水浪翻騰，或者顯現出龍的形狀，光彩照人。因此在露天水井上建造殿宇，堆積衣服，放置銀轆轤和金瓶，用各種美味供奉它。皇帝終生沒有再議立皇后的事情。
《隆興佛教編年通論》卷第六 《卍新續藏》第75冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第七
隆興府石室沙門 祖琇 撰
梁
天監三年四月八日，皇帝率領僧人和俗人兩萬多人登上重云殿，親自撰寫文章發願，祈求憑藉佛的力量永遠拋棄道教，不再崇奉。大意是：經書上說，發起菩提心（bodhicitta）(覺悟之心)就是佛心，一切散亂的善行都不能與之相比。弟子我過去荒廢正業，沉迷於侍奉老君（Laojun）(道教神祇)，累世相傳，沾染這種邪法。現在捨棄舊習，歸依正道。愿使未來世的童男出家，廣泛弘揚經教，教化眾生，共同證得菩提（bodhi）(覺悟)。寧願在正法中長久沉淪惡道，也不樂意歸依老子（Laozi）(道教創始人)暫時獲得神仙的果位。立下大乘之心，永遠遠離邪見。四月十一日，各位公卿百官、侯王宗族都應該棄偽歸真，舍邪入正。十四日，公卿上表遵從皇帝的詔命。皇帝親手回覆說：能夠棄迷入正，可以說是宿世種下善根。應該加以勉勵。
【English Translation】 English version: Baogong (name of a monk) repeatedly exhorted at the end, saying: 'Those who have not yet awakened, listen to a word. Right now, who is moving their mouth?' Alas! Baogong has constantly appeared in the actions, speech, and silence of all people throughout all kalpas (aeon).'
In that year, when the emperor's concubine, Lady Xi, was born, a red light illuminated the room, and all the utensils became bright. As she grew up, she was naturally intelligent, skilled in clerical script, read historical biographies, and was proficient in all kinds of needlework. Princes from the Song and Qi dynasties sought her hand in marriage, but her father, Xi Ye, refused them all. Later, she married the emperor and bore him three daughters. When the emperor was the governor of Yongzhou, Lady Xi passed away. She was extremely jealous during her lifetime. After her death, she transformed into a giant python and entered the harem, appearing to the emperor in a dream. Whenever the emperor felt unwell, the python would stir up waves and surge, or manifest in the form of a dragon, radiating light. Therefore, a palace was built above the open well, with piles of clothes, silver pulleys, and golden bottles, and various delicacies were offered to it. The emperor never considered establishing an empress for the rest of his life.
Chronological Compilation of Buddhism during the Longxing Era, Volume 6 Supplement to the Wan (卍) New Collection, Volume 75, No. 1512, Chronological Compilation of the Longxing Era
Chronological Compilation of Buddhism during the Longxing Era, Volume 7
Compiled by Zuxiu, a Shramana (monk) of the Stone Chamber Monastery in Longxing Prefecture
Liang Dynasty
On the eighth day of the fourth month in the third year of the Tianjian era, the emperor led more than 20,000 monks and laypeople to ascend the Chongyun Hall. He personally composed a text to make a vow, praying to rely on the power of the Buddha to forever abandon Taoism and no longer worship it. The gist of it was: The scriptures say that generating bodhicitta (mind of enlightenment) is the mind of the Buddha, and all scattered good deeds cannot be compared to it. Your disciple has neglected proper duties in the past, indulging in serving Laozi (founder of Taoism), inheriting this heretical practice for generations. Now, I abandon old habits and take refuge in the right cause. I wish that young men in future generations will become monks, widely propagate the scriptures, and transform sentient beings to jointly attain bodhi (enlightenment). I would rather sink into evil paths for a long time in the true Dharma than enjoy temporary immortality by taking refuge in Laozi. I establish the Mahayana (great vehicle) mind and forever abandon heretical views. On the eleventh day of the fourth month, all dukes, ministers, officials, marquises, and members of the royal family should abandon falsehood and return to truth, forsake heresy and enter righteousness. On the fourteenth day, the dukes and ministers submitted a memorial to comply with the emperor's decree. The emperor replied in his own hand, saying: Being able to abandon delusion and enter righteousness can be said to be planting good roots in previous lives. You should be encouraged.
勇猛也。
是歲詔隱士何點。點以巾褐入見。帝與之酒特除侍中。點前席持帝須曰乃欲臣老子耶。固辭不受。復詔何胤。胤謂使者曰。吾年五十七矣。月食四斗米不盡。那復有官情耶。帝知不可致。有旨給白衣尚書祿。胤苦辭。晚入虎丘之西寺講維摩經。及將終。夢天女六十餘人列於前。及寤猶見之如故。即具浴儼衣冠少頃而卒。何氏自晉司徒充．宋司徒尚之並建大義伸明佛法累葉遵承。至胤侄侍中敬容而止。
五年。帝注大品。臣僚命法師法雲講之。云辭疾不赴。帝遣使強起之曰。將冀流通。非高德無以憑也。云始從之。云最有譽當世。雅為昭明太子所敬。儒釋兩優為天下第一。
八年魏主于式干殿為諸僧及朝臣講維摩詰經。時魏朝專尚釋氏不事經籍。中書侍郎裴延雋上疏。以為漢光武．魏武帝雖在戎馬間未嘗廢書。先帝行師還都手不釋卷。良以學問多益不可輟故也。陛下升法座親講大覺。凡在瞻聽塵蔽俱開。然五經治世之楷模應務之所先。伏願經書㸦覽孔釋兼存。則內外俱周真俗斯暢。時洛陽中國沙門之外。自西域來者三千餘人。魏主別立永明寺千餘間以處之。遠近承風無不事佛。比及延昌州郡凡一萬三千餘寺僧至二百萬。
十年。詔法師僧旻入慧輪殿講勝鬘經。帝臨聽。公卿畢集。有
【現代漢語翻譯】 現代漢語譯本： 勇猛啊。
那年，皇帝下詔徵召隱士何點（姓名）。何點穿著粗布衣服進見皇帝。皇帝賜他酒，特別授予他侍中（官名）的職位。何點走到皇帝面前，拉著皇帝的鬍鬚說：『你竟然想讓老子做官嗎？』堅決推辭不接受。皇帝又下詔徵召何胤（姓名）。何胤對使者說：『我今年五十七歲了，一個月吃四斗米都吃不完，哪裡還有心思做官呢？』皇帝知道無法強迫他，下旨給予他白衣尚書（無官職的尚書待遇）的俸祿。何胤堅決推辭。晚年到虎丘的西寺講解《維摩經》。臨終時，夢見六十多位天女排列在面前。醒來后仍然能清楚地看見她們，於是沐浴更衣，穿戴整齊，過了一會兒就去世了。何氏家族自晉朝的司徒何充（官名，姓名），宋朝的司徒何尚之（官名，姓名），都建立了大義，闡明佛法，世代遵奉。到了何胤的侄子，侍中何敬容（官名，姓名）就停止了。
五年，皇帝註釋《大品般若經》。讓臣僚命令法師法雲（法號）講解此經。法雲以生病為由推辭不去。皇帝派使者強行請他來，說：『希望能夠流通佛法，沒有高尚的德行的人是無法勝任的。』法雲才答應前往。法雲在當時最有聲譽，尤其被昭明太子（人名）所敬重。他在儒學和佛學兩方面都很優秀，是天下第一。
八年，魏主在式干殿為眾僧和朝臣講解《維摩詰經》。當時魏朝特別崇尚佛教，不重視儒家經典。中書侍郎裴延雋（官名，姓名）上疏進諫，認為漢光武帝（人名）、魏武帝（人名）即使在戰爭期間也沒有廢棄讀書。先帝行軍返回都城，仍然手不釋卷。實在是認為學問有很多益處，不可以停止。陛下登上法座，親自講解大覺佛法，凡是瞻仰聽聞的人，塵世的矇蔽都得以打開。然而五經是治理國家的楷模，是處理事務的首要。希望陛下廣泛閱讀經書，孔子和釋迦牟尼的思想兼顧並存，那麼內外都能周全，真諦和俗世都能暢通。當時洛陽作為中國的中心，除了本土沙門之外，從西域來的有三千多人。魏主特別建立永明寺，有一千多間房屋來安置他們。遠近各地都受到影響，沒有不信奉佛教的。到延昌年間，州郡共有寺廟一萬三千多座，僧人達到二百萬。
十年，皇帝下詔讓法師僧旻（法號）進入慧輪殿講解《勝鬘經》。皇帝親自聽講，公卿大臣全部到場。有
【English Translation】 English version: Courageous indeed.
In that year, the emperor issued an edict summoning the recluse He Dian (name). He Dian met the emperor in simple cloth attire. The emperor offered him wine and specially appointed him as a Chamberlain (official title). He Dian stepped forward, held the emperor's beard, and said, 'Do you intend to make an old man like me an official?' He firmly declined to accept the position. The emperor then summoned He Yin (name). He Yin told the messenger, 'I am fifty-seven years old, and I cannot even finish four dou (measurement unit) of rice a month. How can I have any desire for officialdom?' Knowing that he could not be forced, the emperor issued an edict granting him the salary of a White-robed Secretary (honorary title with salary). He Yin strongly refused. In his later years, he went to the West Temple of Tiger Hill to lecture on the Vimalakirti Sutra. As he was about to pass away, he dreamed of more than sixty celestial maidens arrayed before him. Upon awakening, he could still see them clearly, so he bathed, dressed properly, and passed away shortly thereafter. The He family, from He Chong (official title, name), the Minister of Personnel of the Jin Dynasty, to He Shangzhi (official title, name), the Minister of Personnel of the Song Dynasty, all established great righteousness, elucidated the Buddha-dharma, and adhered to it for generations. This stopped with He Yin's nephew, the Chamberlain He Jingrong (official title, name).
In the fifth year, the emperor annotated the 'Great Perfection of Wisdom Sutra'. He ordered his officials to have Dharma Master Fayun (Dharma name) lecture on it. Fayun declined, citing illness. The emperor sent an envoy to forcibly bring him, saying, 'It is hoped that the Dharma can be disseminated, and without a person of high virtue, it cannot be relied upon.' Fayun then agreed to go. Fayun was the most renowned of his time and was especially respected by Crown Prince Zhaoming (name). He excelled in both Confucianism and Buddhism and was considered the best in the land.
In the eighth year, the Wei ruler lectured on the Vimalakirti Sutra for the monks and court officials in the Shigan Hall. At that time, the Wei court particularly revered Buddhism and did not value Confucian classics. Pei Yanjun (official title, name), the Secretary of the Imperial Secretariat, submitted a memorial, arguing that Emperor Guangwu of Han (name) and Emperor Wu of Wei (name), even during times of war, never abandoned their books. The late emperor, upon returning to the capital from military campaigns, never put down his books. This was because they believed that learning was greatly beneficial and should not be stopped. Your Majesty ascends the Dharma seat and personally lectures on the Great Enlightenment, and all who behold and listen have their worldly obscurations opened. However, the Five Classics are the model for governing the country and the priority for handling affairs. It is hoped that Your Majesty will extensively read the classics and that the thoughts of Confucius and Shakyamuni will be given equal importance, so that both internal and external matters can be well-rounded, and both truth and the mundane world can be unobstructed. At that time, Luoyang, as the center of China, had more than three thousand monks from the Western Regions in addition to the local monks. The Wei ruler specially established Yongming Temple, with more than a thousand rooms to accommodate them. People from far and near were influenced, and all believed in Buddhism. By the Yanchang era, there were more than thirteen thousand temples in the prefectures and counties, and the number of monks reached two million.
In the tenth year, the emperor issued an edict summoning Dharma Master Sengmin (Dharma name) to lecture on the Srimala Sutra in the Huilun Hall. The emperor personally listened, and all the dukes and ministers were present. There was
旨于莊嚴寺建八座法輪。妙選奇杰番次主之。時以旻為第一。當講日聽者傾都堂無容足。名士劉業嘗謂旻曰。法師佛學有餘。何故弘義多伸儒旨。旻曰。昔生公以頓悟通經。次公以毗曇發論。若貧道初不以儒釋限。但據文義所向耳。沙門道超者。頻年力學。慕旻公之講誓欲齊之。夜夢神告之曰。旻公毗婆尸佛時預宣法化。君新發意者何能類之。第自求成名。不必茍齊也。旻性謙沖不恃能矜物。一時公卿道俗咸推仰之。
十一年。有旨命寶亮法師撰涅槃經義疏。帝為之序。略曰。離文字以設教。忘心相以通道。欲使珉玉異價涇渭分流。制六師而正四倒。返八邪而歸一味。則法雨降而燋種受榮。慧日昇而長夜蒙曉。發迦葉之悱憤。吐真實之誠言。雖復三施等於前。五大陳於後。三十四問參差異辨。方便勸發各隨意答。舉要論經不出兩涂。佛性開其有本之源。涅槃明其歸極之旨。非因非果不起不作。義高萬善事絕百非。空空不能測其真際。玄玄不能窮其妙門。自非德均平等心合無生。則金墻玉室豈易入哉。
十二年。特進沈約卒。約字休文。婺州東陽人。左目重瞳。腰有紫志。少為書生名聞一時。以風流見稱而肌體清臞時謂沈郎瘦。甚為武帝所重。官業具南史。嚐出意撰聲律以革古詩。後世取則號曰四聲。約甚
【現代漢語翻譯】 現代漢語譯本： 在莊嚴寺建造了八座法輪。精挑細選出傑出人才輪流主持。當時以旻（指沙門道旻）為第一。每當他開講時，聽眾傾城而出，殿堂里沒有容腳的地方。名士劉業曾經對旻說：『法師的佛學已經足夠深厚，為何弘揚義理時大多引用儒家的宗旨？』旻回答說：『過去生公（指竺道生）以頓悟來通達經義，次公（指法顯）以《毗曇》來闡發論點。我並不以儒家或佛家的界限來限制自己，只是根據文章的意義所指向的方向而已。』沙門道超，多年來努力學習，仰慕旻公的講法，發誓要與他齊平。晚上夢見神告訴他說：『旻公在毗婆尸佛（過去七佛之首）時就已經預先宣揚佛法教化，你剛發心，怎麼能與他相比呢？還是自己努力成就名聲，不必勉強與他看齊。』旻的性格謙虛平和，不仗恃才能而自誇，當時公卿、僧侶、百姓都推崇仰慕他。 十一年，有皇帝的旨意命令寶亮法師撰寫《涅槃經義疏》，皇帝親自為之作序，大意是：『離開文字來設立教義，忘卻心相來通達真道。想要使珉石和美玉區分價值，涇水和渭水分清流向。制服六師（六種外道）而匡正四倒（四種顛倒見解），使八邪（八種錯誤的修行方法）迴歸於一味（唯一的真理）。那麼法雨降下，焦枯的種子也能得到滋潤而生長；智慧的太陽升起，漫長的黑夜也能蒙受光明。』啓發迦葉（指摩訶迦葉）的苦悶，吐露真實的誠懇之言。即使三施（財施、法施、無畏施）等於眼前，五大（地、水、火、風、空）陳列于身後，三十四問（《涅槃經》中的三十四個問題）參雜著差異的辨析，方便勸導啓發各自隨意回答。總而言之，論述經典沒有超出兩條途徑：佛性開啟了其有本之源，涅槃闡明了其歸宿的宗旨。非因非果，不起不作，義理高超勝過萬善，事理斷絕一切錯誤。空性空性，不能測度它的真實邊際；玄妙玄妙，不能窮盡它的奧妙之門。如果不是德行與平等相同，心與無生相合，那麼金墻玉室（比喻佛法的精深）又怎麼容易進入呢？ 十二年，特進沈約去世。沈約，字休文，婺州東陽人。左眼是重瞳（指一個眼睛裡有兩個瞳孔），腰間有紫色胎記。年輕時作為書生，名聲傳揚一時。以風流倜儻著稱，但身體清瘦，當時人稱『沈郎瘦』。他深受武帝的器重，官職事業都記載在《南史》中。他曾經用心撰寫聲律，用來改革古詩，後世傚法他的做法，稱之為『四聲』。沈約非常...
【English Translation】 English version: Eight Dharma wheels were built at Zhuangyan Temple. Outstanding talents were carefully selected to take charge in turn. At that time, Dao Min (referring to the monk Dao Min) was the first. Whenever he lectured, the audience poured out of the city, and there was no room to stand in the hall. The famous scholar Liu Ye once said to Min: 'Venerable Master, your Buddhist learning is already profound enough, why do you mostly quote Confucian tenets when promoting righteousness?' Min replied: 'In the past, Sheng Gong (referring to Zhu Daosheng) used sudden enlightenment to understand the scriptures, and Ci Gong (referring to Faxian) used the Abhidharma to expound his arguments. I do not limit myself to Confucian or Buddhist boundaries, but only according to the direction that the meaning of the text points to.' The monk Dao Chao, who had been studying diligently for many years, admired Min Gong's lectures and vowed to be on par with him. At night, he dreamed that a god told him: 'Min Gong had already preached the Dharma during the time of Vipassī Buddha (the first of the past seven Buddhas), how can you, who have just made the aspiration, compare with him? You should strive to achieve fame yourself, and do not force yourself to be on par with him.' Min's character was humble and peaceful, and he did not boast of his talents. At that time, officials, monks, and common people all admired him. In the eleventh year, an imperial decree ordered Dharma Master Bao Liang to write a commentary on the Nirvana Sutra, and the emperor personally wrote a preface for it, which roughly said: 'To establish teachings by departing from words, and to attain the true path by forgetting mental appearances. To distinguish the value of pebbles and jade, and to separate the flow of the Jing and Wei rivers. To subdue the six teachers (six kinds of heretics) and correct the four inversions (four kinds of inverted views), and to return the eight evils (eight kinds of wrong practices) to the one taste (the only truth). Then the rain of Dharma will fall, and the parched seeds will be nourished and grow; the sun of wisdom will rise, and the long night will be illuminated. To inspire Kāśyapa's (referring to Mahākāśyapa) distress, and to utter sincere words of truth. Even if the three gifts (charity, Dharma, fearlessness) are equal before us, and the five great elements (earth, water, fire, wind, space) are arranged behind us, the thirty-four questions (the thirty-four questions in the Nirvana Sutra) are mixed with differences in analysis, and convenient exhortations inspire each to answer as they please. In short, the discussion of the scriptures does not go beyond two paths: Buddha-nature opens up the source of its existence, and Nirvana clarifies the purpose of its ultimate destination. Neither cause nor effect, neither arising nor ceasing, the meaning is superior to all good deeds, and the matter cuts off all errors. Emptiness, emptiness, cannot measure its true boundary; mysterious, mysterious, cannot exhaust its subtle gate. If one's virtue is not equal to equality, and one's mind is not in harmony with non-birth, then how can one easily enter the golden walls and jade chambers (a metaphor for the profundity of the Dharma)?' In the twelfth year, Shen Yue, the Special Advance, passed away. Shen Yue, courtesy name Xiuwen, was a native of Dongyang, Wuzhou. His left eye had a double pupil (meaning two pupils in one eye), and he had a purple birthmark on his waist. As a young scholar, his fame spread for a time. He was known for his romantic and unrestrained style, but his body was thin, and people at the time called him 'Slim Shen'. He was deeply valued by Emperor Wu, and his official career is recorded in the History of the Southern Dynasties. He once devoted himself to writing phonology to reform ancient poetry, and later generations followed his practice, calling it the 'Four Tones'. Shen Yue was very...
精佛理。著中食論。理趣甚高。其略曰。人所以不得道者由於心神昏惑。心神所以昏惑由於外物擾之。擾之大者其事有三。一則勢利榮名。二則妖妍靡曼。三則甘旨肥醲。榮名雖日用於心。要無晷刻之累。妖妍靡曼方之已深。甘旨肥醲為累甚切。萬事紜紜皆三者之枝葉耳。聖人知不斷此三事求道無從可得。乃為之法使簡而易從。若也直云三事惑本並宜禁絕。而此三事是人情所甚惑念。慮所難遣。雖有禁之之旨而事難卒從。譬如方舟濟河豈不欲直至彼岸。河流湍急會無直濟之理。不得不從流靡久而獲至。非不願速。事難故也。禁此三事。事宜有端。何則。食之於人不可頓息。其于情性三累莫甚。故推此晚食並置中前。自中之後清虛無事。因此無事念慮得簡。在始未專在久自習。於是束以八支紆以禁戒。靡曼之慾無由得前。榮名眾累稍隨事遣。故云往古諸佛過中不餐。此蓋是遣累之筌罤適道之捷徑。而惑者咸謂止於不食。此乃迷於向方不知厥路者也。又嘗著設會論。意謂如來在日。眾居伽藍不置食具。時至則分衛持缽以福眾生。今之僧徒一皆違廢。不止不持中食。甚者甘腴廚膳豐美飲食。或遇請召得蔬蔌之具。莫不顰蹙以為不能甘也。此豈有志於道哉。其論略曰。出家之人本資行乞。戒律炳然不許立廚帳並蓄凈人。今既取
【現代漢語翻譯】 現代漢語譯本： 他精通佛理，著有《中食論》，理論深刻高妙。其要旨是：人們之所以不能得道，是由於心神昏聵迷惑。心神之所以昏聵迷惑，是由於外物擾亂。擾亂之中，最大的有三件事：一是權勢名利，二是妖艷柔媚，三是美味佳餚。權勢名利雖然每天都在心中盤算，但沒有時刻的拖累。妖艷柔媚陷溺已深，美味佳餚的拖累最為厲害。萬事紛紛擾擾，都是這三件事的枝節末葉。聖人知道，不斷絕這三件事，求道無從談起。於是制定方法，使其簡便易行。如果直接說這三件事是迷惑的根源，應該全部禁止，但這三件事是人之常情，最容易迷惑，念頭最難消除。即使有禁止的旨意，事情也難以立刻做到。譬如用船渡河，難道不想直接到達彼岸嗎？但河流湍急，不可能直接渡過。不得不順著水流，慢慢地才能到達。不是不願意快，而是事情困難。禁止這三件事，事情應該有個開端。為什麼呢？因為吃飯對於人來說，不能立刻停止。而對於情性來說，這三件事的拖累最為嚴重。所以推行晚食，並且安排在中前。中午之後，清靜空虛，沒有事情。因此沒有事情，念頭就得以簡化。開始時可能不專心，時間長了自然就習慣了。於是用八正道來約束，用禁戒來引導，妖艷柔媚的慾望就沒有機會靠近，權勢名利的眾多拖累也隨著事情的減少而逐漸消除。所以說，過去諸佛都是過了中午就不吃飯。這大概是去除拖累的工具，是通往正道的捷徑。而迷惑的人都認為只是不吃飯而已。這乃是迷失方向，不知道道路的人。他又曾經著有《設會論》，意思是說，如來在世的時候，大家住在伽藍（寺廟）里，不設定廚房，到吃飯的時候就分頭乞食，用以造福眾生。現在的僧人全部違背廢棄了。不止是不持中食，甚至吃甘甜肥美的飯菜，豐盛美味的飲食。或者遇到請客吃飯，得到一些蔬菜，沒有不皺眉，認為不能下嚥的。這難道是有志於道的樣子嗎？他的論述大略是：出家的人本來依靠乞討為生，戒律明確規定不允許設立廚房，並且蓄養凈人（負責僧人飲食起居的僕人）。現在既然取 English version: He was proficient in Buddhist principles and wrote 'Treatise on Midday Meal,' with profound and sublime theories. Its essence is: People cannot attain enlightenment because their minds are confused and deluded. The reason for this confusion and delusion is the disturbance of external objects. Among the disturbances, the greatest are three things: first, power and fame; second, seductive charm; and third, delicious food. Although power and fame are calculated in the heart every day, they do not cause constant burden. Seductive charm is deeply immersed, and the burden of delicious food is the most severe. All the turmoil in the world is just the branches and leaves of these three things. The sage knows that without cutting off these three things, there is no way to seek the Tao (the Way). Therefore, he formulated methods to make it simple and easy to follow. If it is directly said that these three things are the root of delusion and should be completely prohibited, these three things are the most confusing and difficult to eliminate in human nature. Even if there is a decree to prohibit it, it is difficult to do it immediately. For example, when crossing a river by boat, don't you want to go directly to the other shore? However, the river is turbulent, and it is impossible to cross directly. You have to follow the current and reach it slowly. It's not that you don't want to be fast, but things are difficult. To prohibit these three things, there should be a starting point. Why? Because eating cannot be stopped immediately for people. And for the nature of emotions, the burden of these three things is the most serious. Therefore, the practice of abstaining from evening meals is promoted, and it is arranged before noon. After noon, it is quiet and empty, and there is nothing to do. Therefore, without things to do, thoughts can be simplified. It may not be focused at the beginning, but it will become a habit over time. Therefore, it is restrained by the Eightfold Path and guided by precepts, so that the desire for seductive charm has no chance to approach, and the many burdens of power and fame are gradually eliminated as things decrease. Therefore, it is said that the Buddhas of the past did not eat after noon. This is probably a tool to remove burdens and a shortcut to the right path. But those who are confused think that it is just not eating. This is a person who is lost in direction and does not know the way. He also wrote 'Treatise on Setting up Assemblies,' meaning that when the Tathagata (another name for Buddha) was in the world, everyone lived in the Gārama (monastery) without setting up a kitchen. When it was time to eat, they would go out to beg for food to benefit all beings. Now all the monks have violated and abandoned this practice. Not only do they not abstain from midday meals, but they even eat sweet and fatty dishes, rich and delicious food. Or when they are invited to dinner and get some vegetables, they all frown, thinking that they cannot swallow them. Is this what it looks like to be determined to follow the Tao? His argument is roughly: People who have left home (become monks) originally rely on begging for a living. The precepts clearly stipulate that it is not allowed to set up a kitchen and keep Jingren (servants responsible for the monks' food and daily life). Now that they have taken
【English Translation】 English version: He was proficient in Buddhist principles and wrote 'Treatise on Midday Meal,' with profound and sublime theories. Its essence is: People cannot attain enlightenment because their minds are confused and deluded. The reason for this confusion and delusion is the disturbance of external objects. Among the disturbances, the greatest are three things: first, power and fame; second, seductive charm; and third, delicious food. Although power and fame are calculated in the heart every day, they do not cause constant burden. Seductive charm is deeply immersed, and the burden of delicious food is the most severe. All the turmoil in the world is just the branches and leaves of these three things. The sage knows that without cutting off these three things, there is no way to seek the Tao (the Way). Therefore, he formulated methods to make it simple and easy to follow. If it is directly said that these three things are the root of delusion and should be completely prohibited, these three things are the most confusing and difficult to eliminate in human nature. Even if there is a decree to prohibit it, it is difficult to do it immediately. For example, when crossing a river by boat, don't you want to go directly to the other shore? However, the river is turbulent, and it is impossible to cross directly. You have to follow the current and reach it slowly. It's not that you don't want to be fast, but things are difficult. To prohibit these three things, there should be a starting point. Why? Because eating cannot be stopped immediately for people. And for the nature of emotions, the burden of these three things is the most serious. Therefore, the practice of abstaining from evening meals is promoted, and it is arranged before noon. After noon, it is quiet and empty, and there is nothing to do. Therefore, without things to do, thoughts can be simplified. It may not be focused at the beginning, but it will become a habit over time. Therefore, it is restrained by the Eightfold Path and guided by precepts, so that the desire for seductive charm has no chance to approach, and the many burdens of power and fame are gradually eliminated as things decrease. Therefore, it is said that the Buddhas of the past did not eat after noon. This is probably a tool to remove burdens and a shortcut to the right path. But those who are confused think that it is just not eating. This is a person who is lost in direction and does not know the way. He also wrote 'Treatise on Setting up Assemblies,' meaning that when the Tathagata (another name for Buddha) was in the world, everyone lived in the Gārama (monastery) without setting up a kitchen. When it was time to eat, they would go out to beg for food to benefit all beings. Now all the monks have violated and abandoned this practice. Not only do they not abstain from midday meals, but they even eat sweet and fatty dishes, rich and delicious food. Or when they are invited to dinner and get some vegetables, they all frown, thinking that they cannot swallow them. Is this what it looks like to be determined to follow the Tao? His argument is roughly: People who have left home (become monks) originally rely on begging for a living. The precepts clearly stipulate that it is not allowed to set up a kitchen and keep Jingren (servants responsible for the monks' food and daily life). Now that they have taken
足官寺行乞事廢。或有持缽登門便呼為僧徒鄙事。既為眾所鄙恥不復行乞。悠悠後進求理者寡。將謂乞食之業不可復行。由凈飯王子轉輪之貴。持缽行乞以福施者。豈不及千載之外凡庸沙門躬命仆豎自營口腹者乎。行乞受請二事不殊。今不復行乞又不赴請。則行乞之法於此永冥。此法既冥則僧非佛種。佛種既離則三寶墜地矣。約有文集百餘卷行於世。
論曰。自晉渡江衣冠䆳窮佛理妙暢宗極。如孫．許．宗．顏．二何．郗．沈諸賢。不徒一世談宗。抑高風逸韻竦動天下。灼灼有大過人者。至於郗嘉賓奉法要．沈休文中食論。雖宗尚釋典。然要其旨歸豈不有意于士民之攝生者乎。且以梁徐俯相高祖二十餘年。勛德最盛為梁宗臣。俯以謂儒釋殊塗同歸。因撰會林五十卷。雖不及見是書。足可謂明道君子也。而旻公亦曰。貧道初不以儒釋限。第據文義所向耳。嗚呼。古之有道者未始不睹其同。特寡昧自私者異而相訾耳。是可憫而弗足較也矣。
十五年。魏胡太后作永寧石窟二寺。極土木之美而永寧尤盛。有真金像高丈八尺。如中人者又十軀。為浮圖九級。筑基下及黃泉。其高九十丈。上立剎復高十丈。每夜靜鈴鐸聲聞十餘里。佛殿如太極殿。三門如端門。僧房千楹玉珠錦繡該人心目。未幾雷電火爇其塔。遠近咸
【現代漢語翻譯】 現代漢語譯本：足官寺的行乞制度廢除了。有些人拿著缽去別人家門口乞討，就被認為是僧侶的卑賤行為。既然被大眾鄙視，就不再行乞了。長久以來，後輩中追求真理的人很少，認為乞食的行業不能再恢復了。難道凈飯王的兒子（Siddhartha Gautama，釋迦牟尼佛的父親）以轉輪王的尊貴身份，持缽行乞來為佈施者帶來福報，還不如千年之外的平庸沙門役使僕人來自己謀生嗎？行乞和接受邀請（受請）這兩件事沒有區別。現在既不行乞，又不接受邀請，那麼行乞的法則在這裡就永遠消失了。這個法則如果消失，那麼僧人就不是佛的種子了。佛的種子如果離開，那麼佛、法、僧三寶就要墜落到地上了。大約有文集一百多卷流傳於世。
論曰：自從晉朝南渡長江，士大夫們雖然生活困窘，但對佛理的理解卻非常透徹，能夠闡明宗派的精髓。比如孫綽（Sun Chuo）、許詢（Xu Xun）、宗炳（Zong Bing）、顏延之（Yan Yanzhi）、二何（the two Hes，指何充和何劭）、郗超（Xi Chao）、沈約（Shen Yue）等賢士，不僅僅是一代人談論佛理，而且他們高尚的品格和超逸的風度也震動了天下，確實有超越常人的地方。至於郗嘉賓（Xi Jiabin）的《奉法要》、沈休文（Shen Xiuwen，即沈約）的《中食論》，雖然推崇佛教經典，但要說他們的主旨，難道不是有意于士人和百姓的養生嗎？而且梁朝的徐勉（Xu Mian）輔佐梁高祖二十多年，功德最為顯赫，是梁朝的重臣。徐勉認為儒家和佛教雖然道路不同，但最終歸宿相同，因此撰寫了《會林》五十卷。雖然我沒有見過這本書，但足以稱他為明白道理的君子了。而旻公（Ming Gong）也說：『貧道最初不以儒家和佛教來限制自己，只是根據文章的意義所指向而已。』唉！古代有道的人沒有不看到它們的相同之處的，只是那些見識淺薄、自私自利的人才認為它們不同而互相詆譭罷了。這真是可悲，不值得和他們計較啊！
十五年，魏朝的胡太后（Empress Hu of the Northern Wei Dynasty）建造了永寧寺（Yongning Temple）和石窟寺（Shiku Temple）兩座寺廟，極盡土木工程的華美，而永寧寺尤其盛大。有真金佛像高一丈八尺，像普通人大小的又有十尊。建造了九層佛塔，地基深入到黃泉之下，高度有九十丈，上面立的塔剎又高十丈。每當夜晚安靜時，鈴鐸的聲音能傳到十幾里之外。佛殿如同太極殿（Taiji Hall），三門如同端門（Duan Gate）。僧房有一千間，用玉珠錦繡裝飾，使人心神嚮往。沒過多久，雷電引發火災燒燬了這座塔，遠近的人都感到震驚。
【English Translation】 English version: The practice of begging at the Zuguan Temple was abolished. Some people, carrying their alms bowls and begging at people's doors, were regarded as engaging in a lowly practice for monks. Since they were despised by the public, they no longer begged. For a long time, few later generations pursued the truth, believing that the practice of begging for food could not be restored. Could it be that Prince Siddhartha (father of Sakyamuni Buddha), with the noble status of a Chakravartin (wheel-turning king), begged with an alms bowl to bring blessings to donors, and is he not superior to the mediocre monks of a thousand years later who employ servants to provide for their own livelihoods? Begging and accepting invitations (to meals) are not different. Now, neither begging nor accepting invitations, the Dharma of begging will forever disappear here. If this Dharma disappears, then monks are not seeds of the Buddha. If the seeds of the Buddha are gone, then the Three Jewels (Buddha, Dharma, Sangha) will fall to the ground. There are about a hundred volumes of collected works circulating in the world.
Discussion: Since the Jin Dynasty crossed the Yangtze River to the south, although the scholar-officials were in straitened circumstances, their understanding of Buddhist principles was very thorough, and they could expound the essence of the sects. For example, Sun Chuo, Xu Xun, Zong Bing, Yan Yanzhi, the two Hes (He Chong and He Shao), Xi Chao, Shen Yue, and other virtuous men, not only discussed Buddhist principles for a generation, but their noble character and transcendent demeanor also shook the world, and they were indeed superior to ordinary people. As for Xi Jiabin's 'Essentials of Upholding the Dharma' and Shen Xiuwen's (Shen Yue) 'Treatise on Moderate Eating', although they admired Buddhist scriptures, if we consider their main purpose, wasn't it to benefit the health of scholars and common people? Moreover, Xu Mian of the Liang Dynasty assisted Emperor Gaozu of Liang for more than twenty years, and his merits were the most prominent, and he was an important minister of the Liang Dynasty. Xu Mian believed that although Confucianism and Buddhism had different paths, they ultimately led to the same destination, so he wrote 'Huilin' in fifty volumes. Although I have not seen this book, it is enough to call him a gentleman who understands the truth. And Master Min also said: 'This poor monk initially did not limit himself to Confucianism and Buddhism, but only based on the direction of the meaning of the text.' Alas! Those who had the Tao in ancient times did not fail to see their similarities, but only those who were shallow and selfish thought they were different and slandered each other. This is truly regrettable and not worth arguing with!
In the fifteenth year, Empress Hu of the Northern Wei Dynasty built two temples, Yongning Temple and Shiku Temple, which were extremely luxurious in their construction, and Yongning Temple was especially grand. There was a golden Buddha statue eighteen feet tall, and ten more statues the size of ordinary people. A nine-story pagoda was built, with its foundation reaching down to the Yellow Springs (underworld), and its height was ninety zhang (approximately 270 meters), with a spire on top that was another ten zhang (approximately 30 meters) high. Every night when it was quiet, the sound of the bells could be heard for more than ten li (approximately 5 kilometers). The Buddha hall was like the Taiji Hall (Hall of Supreme Harmony), and the three gates were like the Duan Gate (Gate of Uprightness). There were a thousand monks' rooms, decorated with jade beads and brocade, which made people yearn for them. Before long, lightning struck and set the pagoda on fire, shocking people far and wide.
見煙焰間有塔升空而沒。后月餘有自東州來者云。此日見塔乘空飛海上。而望海者時亦見之。
十八年。會稽沙門惠皎以寶唱所撰名僧傳頗多浮泛。因著高僧傳十四卷。始東漢永平十年終於是歲。凡四百五十三載。二百五十有七人。附見者二百餘人。開其德業。大略為十例。其自敘曰。前古撰集多曰名僧。然名者實之賓也。若實行潛光則高而不名。若寡德適時則名而不高。名而不高茲焉用紀。高而不名則備今錄。世以為確論。
釋僧朗者。常誦法華。風度凝遠。飲㗖不常。每出。一狗一猴隨之。日循乞得飲膳即置木盂中。食畢舉其餘以飼猴狗。善作龜藏。或時足手頭頸俱縮不見。又嘗登舟。初無篙力。朗坐其中猴狗馴側。舟自溯流而上。法師道英初隱太行山禪宴。樹枝縈結如蓋覆之。居久之棄去行龍臺澤。觀游魚愛之。即解衣入水宴坐深淵七日而出。又嘗隆冬睹嚴冰。愛其瑩澈就臥其上信宿而起。晚居蒲州普濟寺。一日講起信至真如門。奄爾氣絕。眾意其逝矣。有都講識之。即謂眾曰。此入滅盡想耳。三日乃蘇焉。
普通元年。帝于禁中筑圓壇將稟授歸戒。妙選德行尤異者為之師。朝議以慧約法師望高。詔至。約以禮遜讓不許。夏四月丁巳帝行問道禮。稟約為師授具足戒。方羯磨次甘露降於庭。有
【現代漢語翻譯】 現代漢語譯本：看見煙霧和火焰之間有一座塔升到空中然後消失了。過了一個多月，有從東州來的人說，那天看見塔乘空飛向海上，而望海的人也時常看見它。 十八年，會稽的沙門惠皎認為寶唱所撰寫的《名僧傳》頗多浮泛之處，於是撰寫了《高僧傳》十四卷，從東漢永平十年開始，到這一年結束，總共四百五十三年，記載了二百五十七人，附帶記載了二百餘人。他將他們的德行事業大概分為十類。他在自序中說：『前代的著作大多稱為《名僧傳》，然而名聲是實際的附屬品。如果實際修行潛藏光芒，那麼品德高尚而不出名；如果缺少德行卻適應時勢，那麼出名而不高尚。出名而不高尚，又有什麼用處來記載呢？品德高尚而不出名，就收錄在現在的記錄中。』世人認為這是確切的論斷。 釋僧朗，經常誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）。他的風度凝重深遠，飲食不定時。每次外出，都有一隻狗和一隻猴子跟隨。每天沿街乞討得到飲食后，就放在木盆中，吃完后把剩下的餵給猴子和狗。他擅長做龜藏，有時手腳頭頸都縮起來不見。又曾經乘船，最初沒有船篙的力量，僧朗坐在其中，猴子和狗馴順地在旁邊，船自己逆流而上。法師道英最初隱居在太行山禪修，樹枝纏繞結成好像傘蓋覆蓋著他。住了很久之後，他離開前往龍臺澤。他觀看游魚，喜愛它們，就解開衣服進入水中，在深淵中宴坐七天後出來。又曾經在隆冬看見堅硬的冰，喜愛它的晶瑩透徹，就躺在上面睡了兩夜才起來。晚年住在蒲州普濟寺。有一天，他講解《起信論》（Mahāyāna-śraddhotpāda-śāstra）到真如門時，忽然氣絕。眾人都認為他去世了。有一位都講認識他，就對眾人說：『這是進入了滅盡定（nirodha-samāpatti）而已。』三天後才甦醒過來。 普通元年，皇帝在皇宮中建造圓形壇，將要稟受歸戒。精妙地挑選德行尤其出衆的人作為他的老師。朝廷商議認為慧約法師聲望很高，下詔請他來。慧約以禮貌遜讓不肯接受。夏四月丁巳日，皇帝行問道禮，稟承慧約為師，接受具足戒（upasampadā）。正在羯磨（karma）儀式進行時，甘露降落在庭院中。
【English Translation】 English version: I saw a pagoda rising into the air and disappearing amidst smoke and flames. More than a month later, someone from Dongzhou said that on that day, they saw the pagoda flying over the sea, and those who looked out to sea also often saw it. In the eighteenth year, the śrāmaṇa Huijiao of Kuaiji, considering that the 'Biographies of Eminent Monks' compiled by Baochang contained many superficial accounts, wrote the 'Further Biographies of Eminent Monks' in fourteen volumes, starting from the tenth year of the Yongping era of the Eastern Han Dynasty and ending in this year, covering a total of 453 years, recording 257 people, with more than 200 people mentioned incidentally. He divided their virtues and deeds into roughly ten categories. In his preface, he said: 'Ancient compilations mostly called it 'Biographies of Famous Monks', but fame is an appendage of reality. If one actually cultivates and hides one's light, then one is noble but not famous; if one lacks virtue but adapts to the times, then one is famous but not noble. What is the use of recording someone who is famous but not noble? Those who are noble but not famous are included in the current record.' The world considers this to be an accurate judgment. The śramaṇa Senglang often recited the Saddharma Puṇḍarīka Sūtra (法華經). His demeanor was dignified and profound, and his eating habits were irregular. Every time he went out, a dog and a monkey followed him. Every day, he begged for food and drink, which he placed in a wooden bowl. After eating, he would give the rest to the monkey and dog. He was good at performing the 'turtle hiding', sometimes retracting his hands, feet, head, and neck completely out of sight. He also once boarded a boat without any oars or poles. Senglang sat inside, with the monkey and dog obediently by his side, and the boat moved upstream on its own. The Dharma master Daoying initially lived in seclusion in the Taihang Mountains, meditating in a place where tree branches intertwined to form a canopy over him. After living there for a long time, he left and went to Longtai Marsh. He watched the fish swimming and loved them, so he took off his clothes and entered the water, sitting in meditation in the deep pool for seven days before emerging. He also once saw hard ice in the dead of winter, loved its clarity and transparency, and lay down on it, sleeping for two nights before getting up. In his later years, he lived in Pujisi Temple in Puzhou. One day, while lecturing on the Mahāyāna-śraddhotpāda-śāstra (起信論), when he reached the gate of Tathatā (真如), he suddenly stopped breathing. Everyone thought he had passed away. A dujiang (都講) who knew him said to the crowd, 'He has only entered nirodha-samāpatti (滅盡定).' He revived three days later. In the first year of the Putong era, the emperor built a circular altar in the palace, intending to receive the precepts of refuge. He carefully selected someone of particularly outstanding virtue to be his teacher. The court discussed and considered the Dharma master Huiyue to be of high reputation, so they issued an edict inviting him. Huiyue politely declined. On the dingsi day of the fourth month of summer, the emperor performed the ceremony of asking questions and accepted Huiyue as his teacher, receiving the upasampadā (具足戒). While the karma (羯磨) ceremony was in progress, nectar fell in the courtyard.
三足鳥二孔雀歷階馴伏。帝大悅。賜約別號智者。自是入朝必設特榻處之。而帝座其側。凡太子諸王公卿道俗從約授戒者四萬八千人。沙門雖在耆艾亦重稟授。獨法雲公曰。吾既戒矣。其可以佛法為人事耶。於是議者高之。
時有達禪師者得水觀三昧。每入此定。有窺之者唯見清水凝停滿室。沙門道仙從達游。得火光三昧。所居之室玄夜大明焉。
帝留神法門。時釋子多縱率。主僧懦不能制。帝患之。欲自以律行僧正事。詔下。京城大德無敢議者。獨藏法師以為佛法淵博非一人能盡之。執不奉詔。帝訝之召入光華殿問狀。藏面陳大旨秉執有據。帝不能奪。遂從之。藏退謂諸僧曰。上以佛法為己任。誠當推順。然衣冠家子弟十輩猶不能俱稱父意。今糅雜五方之眾而以一己好惡繩之。戒律將廢矣。諸君不慮此何也。法雲公嘆曰。教理深致未能多謝。一日之事良可愧服。
帝自受具。寢處略同沙門。雖宮禁每亦恣僧遊覽。獨禁止御座而已。藏公一日昇殿登之。左右呵止之。藏曰。貧道定光金輪之裔。寧愧此座。儻見殺。不慮無受生處。帝聞。置之弗罪。藏少時過相者曰。法師壽不過三十一。藏懼。日誦金剛般若。至期夢前人復來告曰。法師以般若力故壽倍增矣。又常夢維摩詰降其房與語。臨別以素麈尾遺
【現代漢語翻譯】 現代漢語譯本： 三足鳥和兩隻孔雀在臺階下被馴服。皇帝非常高興，賜予約（指僧人）別號為『智者』。從此以後，約每次入朝，皇帝必定為他設定特別的坐榻，而皇帝自己則坐在他的旁邊。凡是太子、諸王、公卿、道士、俗人，從約那裡接受戒律的人有四萬八千人。即使是年長的沙門（僧人）也鄭重地重新接受戒律。只有法雲公說：『我已經受過戒了，怎麼能因為佛法而去做人事呢？』於是議論的人都認為他很高尚。
當時有一位達禪師，得到了水觀三昧（一種禪定境界）。每次進入這種禪定，有人窺視他，只能看見清水凝結停留在整個房間。沙門道仙跟隨達禪師遊學，得到了火光三昧（另一種禪定境界），他所居住的房間在黑夜裡也大放光明。
皇帝專心於佛法。當時很多僧人放縱不守規矩，主持僧人軟弱不能管束，皇帝對此感到憂慮。想要親自用戒律來管理僧人的事務，於是下詔。京城裡的大德（指有德行的僧人）沒有敢於議論的。只有藏法師認為佛法淵博深奧，不是一個人能夠完全掌握的，堅持不接受詔令。皇帝對此感到驚訝，召見他到光華殿詢問情況。藏法師當面陳述自己的主要觀點，堅持自己的主張，理由充分。皇帝不能改變他，於是聽從了他的意見。藏法師退下後對眾僧說：『皇上把佛法當作自己的責任，確實應當順從。然而，即使是官宦人家的子弟十個人，也不能完全符合父親的心意。現在把來自五湖四海的人混雜在一起，用自己的好惡來約束他們，戒律將要廢弛了。各位難道不為此擔憂嗎？』法雲公嘆息說：『教理深奧精微，我不能多加感謝。一天的事情，實在令人慚愧佩服。』
皇帝親自受持具足戒（佛教的最高戒律），起居生活大致與沙門相同。即使是皇宮禁地，也允許僧人隨意遊覽，唯獨禁止登上皇帝的御座。藏公有一天升殿，登上了御座。左右的人呵斥制止他。藏公說：『貧道是定光佛和金輪王的後裔，難道會愧對這個座位？即使被殺，也不用擔心沒有受生的地方。』皇帝聽說了，沒有怪罪他。藏公年輕的時候，有相面的人說：『法師的壽命不會超過三十一歲。』藏公感到害怕，每天誦讀《金剛般若經》。到了預定的日期，夢見之前的那個人又來告訴他說：『法師因為般若的力量，壽命增加了一倍。』他又常常夢見維摩詰（一位著名的在家佛教徒）降臨到他的房間與他交談，臨別時贈送給他一把白色的麈尾（一種拂塵）。 English version: Three-footed birds and two peacocks were trained and subdued at the steps. The emperor was greatly pleased and bestowed upon Yue (referring to the monk) the alias 'Wise One'. From then on, whenever Yue entered the court, the emperor would always set up a special couch for him, while the emperor himself would sit beside him. Among the princes, kings, dukes, ministers, Daoists, and laypeople who received precepts from Yue, there were forty-eight thousand people. Even elderly shramanas (monks) solemnly received the precepts again. Only Dharma Cloud publicly said, 'I have already received the precepts, how can I use the Dharma for worldly affairs?' Therefore, those who discussed it considered him to be very noble.
At that time, there was a Zen master named Da who attained the water contemplation samadhi (a state of meditative absorption). Whenever he entered this samadhi, those who peeked at him could only see clear water congealing and filling the entire room. The shramana Dao Xian followed Da and attained the fire light samadhi (another state of meditative absorption), and the room he lived in shone brightly even in the dark night.
The emperor devoted himself to the Dharma. At that time, many monks were unrestrained and undisciplined, and the abbot was weak and unable to control them, which worried the emperor. He wanted to personally manage the affairs of the monks with the precepts, so he issued an edict. None of the eminent monks in the capital dared to object. Only Dharma Master Zang believed that the Buddha's teachings were profound and not something that one person could fully grasp, so he insisted on not accepting the edict. The emperor was surprised by this and summoned him to the Guanghua Hall to inquire about the situation. Dharma Master Zang stated his main points face to face, insisting on his position with sufficient reasons. The emperor could not change him, so he followed his opinion. After Dharma Master Zang withdrew, he said to the monks, 'The emperor takes the Dharma as his responsibility, and we should indeed comply. However, even ten sons from official families cannot fully satisfy their father's intentions. Now, mixing together people from all over the country and using one's own likes and dislikes to restrain them, the precepts will be abandoned. Are you not worried about this?' Dharma Cloud sighed and said, 'The teachings are profound and subtle, I cannot thank you enough. The events of today are truly shameful and admirable.'
The emperor personally received the complete precepts (the highest precepts in Buddhism), and his daily life was roughly the same as that of a shramana. Even the imperial palace was allowed for monks to visit freely, except for the emperor's throne. One day, Zang ascended the hall and sat on the throne. The people on the left and right scolded and stopped him. Zang said, 'This poor monk is a descendant of Dipankara Buddha and the Chakravartin King, how can I be ashamed of this seat? Even if I am killed, I don't need to worry about not having a place to be reborn.' The emperor heard about it and did not blame him. When Zang was young, a fortune teller said, 'The Dharma Master's life will not exceed thirty-one years.' Zang was afraid and recited the Vajra Prajna Sutra every day. On the appointed date, he dreamed that the previous person came again and told him, 'Because of the power of prajna, the Dharma Master's life has been doubled.' He also often dreamed that Vimalakirti (a famous lay Buddhist) descended to his room and talked with him, and before leaving, he gave him a white chowrie (a kind of whisk).
【English Translation】 Three-footed birds and two peacocks were trained and subdued at the steps. The emperor was greatly pleased and bestowed upon Yue (referring to the monk) the alias 'Wise One'. From then on, whenever Yue entered the court, the emperor would always set up a special couch for him, while the emperor himself would sit beside him. Among the princes, kings, dukes, ministers, Daoists, and laypeople who received precepts from Yue, there were forty-eight thousand people. Even elderly shramanas (monks) solemnly received the precepts again. Only Dharma Cloud publicly said, 'I have already received the precepts, how can I use the Dharma for worldly affairs?' Therefore, those who discussed it considered him to be very noble. At that time, there was a Zen master named Da who attained the water contemplation samadhi (a state of meditative absorption). Whenever he entered this samadhi, those who peeked at him could only see clear water congealing and filling the entire room. The shramana Dao Xian followed Da and attained the fire light samadhi (another state of meditative absorption), and the room he lived in shone brightly even in the dark night. The emperor devoted himself to the Dharma. At that time, many monks were unrestrained and undisciplined, and the abbot was weak and unable to control them, which worried the emperor. He wanted to personally manage the affairs of the monks with the precepts, so he issued an edict. None of the eminent monks in the capital dared to object. Only Dharma Master Zang believed that the Buddha's teachings were profound and not something that one person could fully grasp, so he insisted on not accepting the edict. The emperor was surprised by this and summoned him to the Guanghua Hall to inquire about the situation. Dharma Master Zang stated his main points face to face, insisting on his position with sufficient reasons. The emperor could not change him, so he followed his opinion. After Dharma Master Zang withdrew, he said to the monks, 'The emperor takes the Dharma as his responsibility, and we should indeed comply. However, even ten sons from official families cannot fully satisfy their father's intentions. Now, mixing together people from all over the country and using one's own likes and dislikes to restrain them, the precepts will be abandoned. Are you not worried about this?' Dharma Cloud sighed and said, 'The teachings are profound and subtle, I cannot thank you enough. The events of today are truly shameful and admirable.' The emperor personally received the complete precepts (the highest precepts in Buddhism), and his daily life was roughly the same as that of a shramana. Even the imperial palace was allowed for monks to visit freely, except for the emperor's throne. One day, Zang ascended the hall and sat on the throne. The people on the left and right scolded and stopped him. Zang said, 'This poor monk is a descendant of Dipankara Buddha and the Chakravartin King, how can I be ashamed of this seat? Even if I am killed, I don't need to worry about not having a place to be reborn.' The emperor heard about it and did not blame him. When Zang was young, a fortune teller said, 'The Dharma Master's life will not exceed thirty-one years.' Zang was afraid and recited the Vajra Prajna Sutra every day. On the appointed date, he dreamed that the previous person came again and told him, 'Because of the power of prajna, the Dharma Master's life has been doubled.' He also often dreamed that Vimalakirti (a famous lay Buddhist) descended to his room and talked with him, and before leaving, he gave him a white chowrie (a kind of whisk).
之而去。藏自是玄辯日新焉。
論曰。昔周武王北面受箕子洪範九疇。王受書畢。箕子才預五等之封。至後漢順帝詔處士樊英設壇席行問道之禮咨逮得失。而英竟無它能。於是天下處士咸被純盜虛名之誚。及武帝稟受約公歸戒。自後約入朝帝設特榻處之。而自坐其側以師奉之終其身。嗚呼。武帝尊師重道之體。由漢以來未之有也。而藏法師既非帝師。徒詫金輪之裔而據太極御座。前史以為美談。非也。吾宗以法空為座。藏能以法自尊。則隨緣赴感靡不周而常處此菩提座。奚待據人主之座而後為榮乎。藏可謂不達矣。至於卻帝僧正之詔。夢致摩詰之神。若此類殆與當世諸僧僅有一日之長云。
十八年。魏孝明帝加元服。命沙門道士講道于禁中。時道士姜斌．沙門曇謨最對論。帝曰佛與老子同時否。姜斌曰。按開天經云。老子西入化胡。佛充侍者。明是同時。曇謨最曰老子當週何年而生。斌曰。定王三年生。簡王四年仕于周。敬王四年年八十五西入化胡。最曰。吾佛以周昭王二十四年誕生。穆王五十二年滅度。自世尊滅度至定王三年。凡三百四十五年老子方生。及敬王元年老子西遊。則世尊示寂已四百二十五年矣。據此相去懸遠。而言化胡無乃謬乎。斌曰佛生周昭之世有何文記。最曰。周書異記．漢法本內傳
【現代漢語翻譯】 現代漢語譯本：
就離開了。藏法師從此以後玄妙的辯論日益精進。
評論說：過去周武王向北面朝箕子接受《洪範九疇》。武王接受書後，箕子才被封為五等諸侯之一。到了後漢順帝時，詔令處士樊英設定壇席，舉行問道的禮儀，諮詢政事的得失。而樊英最終沒有什麼特別的才能。於是天下處士都被扣上了徒有虛名的帽子。等到梁武帝稟受約公的歸戒，此後約公入朝，武帝特設坐榻安置他，自己則坐在旁邊以師禮侍奉他終身。唉！武帝尊師重道的行為，自漢朝以來沒有過的。而藏法師既不是皇帝的老師，只是誇耀自己是金輪王的後裔，就佔據了皇帝的御座。前代的史書認為這是美談，是不對的。我們宗門以法空為座，藏法師如果能以佛法自尊，那麼就能隨緣應機，無處不在，並且常處於菩提座上。何必一定要佔據人主的座位才覺得光榮呢？藏法師真可謂是不通達啊！至於拒絕皇帝僧正的詔令，夢中感應到維摩詰菩薩的神異。像這類事情大概與當世的僧人相比，僅僅有一點點的優勢罷了。
十八年，北魏孝明帝舉行加元服的儀式，命令沙門和道士在宮中講道。當時道士姜斌和沙門曇謨最進行辯論。皇帝問道：『佛和老子是同時代的人嗎？』姜斌說：『按照《開天經》的記載，老子向西進入化胡，佛充當侍者。明顯是同時代的人。』曇謨最說：『老子當週朝哪一年出生的？』姜斌說：『周定王三年出生，周簡王四年在周朝做官，周敬王四年八十五歲時向西進入化胡。』曇謨最說：『我們佛在周昭王二十四年誕生，周穆王五十二年圓寂。從世尊圓寂到周定王三年，總共三百四十五年老子才出生。等到周敬王元年老子西遊，世尊已經示寂四百二十五年了。根據這些，相差非常遙遠，說老子化胡，難道不是謬誤嗎？』姜斌說：『佛出生在周昭王時代有什麼文獻記載？』曇謨最說：『《周書異記》、《漢法本內傳》』
【English Translation】 English version:
and then departed. From then on, the Venerable Zang's profound arguments improved daily.
Commentary: In the past, King Wu of Zhou faced north to receive the 'Nine Categories of the Great Plan' (Hong Fan Jiu Chou) from Jizi (箕子). After King Wu received the book, Jizi was only granted one of the five ranks of nobility. Later, Emperor Shun of the Later Han Dynasty ordered the recluse Fan Ying (樊英) to set up an altar and hold a ceremony of asking about the Way, consulting about the gains and losses of governance. However, Fan Ying ultimately had no special talent. Therefore, all the recluses in the land were labeled as having purely stolen empty reputations. When Emperor Wu of Liang received the precepts of refuge from Layman Yue (約公), Layman Yue was later summoned to court, and Emperor Wu specially set up a couch for him, while he himself sat beside him, serving him as a teacher throughout his life. Alas! Emperor Wu's embodiment of respecting the teacher and valuing the Way has not been seen since the Han Dynasty. However, the Venerable Zang was not the emperor's teacher, but merely boasted of being a descendant of the Golden Wheel King (金輪王), and occupied the emperor's throne. Former historical records considered this a beautiful story, but it is not. Our school takes the emptiness of Dharma as the seat. If the Venerable Zang could respect himself through the Dharma, then he could respond to causes and conditions everywhere, and always be on this Bodhi seat. Why must he occupy the seat of the ruler to feel honored? The Venerable Zang can be said to be unenlightened! As for refusing the emperor's decree to be the Sangha Chief (僧正), and dreaming of the spiritual manifestation of Vimalakirti (摩詰). Such things are probably only slightly better than the monks of the time.
In the eighteenth year, Emperor Xiaoming of the Northern Wei Dynasty held the coming-of-age ceremony. He ordered Shramanas and Daoists to preach in the palace. At that time, the Daoist Jiang Bin (姜斌) and the Shramana Tanmo Zui (曇謨最) debated. The emperor asked: 'Were the Buddha and Laozi contemporaries?' Jiang Bin said: 'According to the 'Scripture of the Opening of Heaven' (開天經), Laozi went west to convert the barbarians, and the Buddha served as an attendant. It is clear that they were contemporaries.' Tanmo Zui said: 'In which year of the Zhou Dynasty was Laozi born?' Jiang Bin said: 'He was born in the third year of King Ding (定王), served in the Zhou court in the fourth year of King Jian (簡王), and went west to convert the barbarians at the age of eighty-five in the fourth year of King Jing (敬王).' Tanmo Zui said: 'Our Buddha was born in the twenty-fourth year of King Zhao (昭王) of Zhou, and passed away in the fifty-second year of King Mu (穆王). From the Nirvana of the World Honored One to the third year of King Ding, Laozi was born only after a total of three hundred and forty-five years. When Laozi traveled west in the first year of King Jing, the World Honored One had already passed away for four hundred and twenty-five years. According to this, the difference is very far, so isn't it a mistake to say that Laozi converted the barbarians?' Jiang Bin said: 'What documents record that the Buddha was born in the era of King Zhao of Zhou?' Tanmo Zui said: 'The 'Book of Zhou: Records of Strange Events' (周書異記), and the 'Inner Transmission of the Han Dharma Root' (漢法本內傳).'
並有明文。斌曰。孔子製法。于佛迥無文記。何也。最曰。孔子有三備十經謂天地人也。佛之文言出於中備。斌曰孔子聖人何假卜乎。最曰佛是眾聖之王。達一切含識先後際吉兇終始。不假卜筮。自余小聖雖曉未然。必籍蓍龜方通休咎。時侍中劉騰宣來曰。姜斌論無宗旨宜退席。又問開天經何從而得。是誰所說。可疾取來。及取經至。帝命群臣詳定真偽。時太尉蕭綜．太傅李寔泊公卿士夫百六十餘人。覽畢劾奏曰。老子止著五千文。更無他說。今姜斌所據。文詞鄙俚宗旨乖謬。既瀆先師又罔聖聽。罪當惑眾。制可將抵以刑。三藏菩提流支奏。解斌特流馬邑。曇謨最善大小乘。有律行。初在邯鄲說律。感異比丘六十餘輩降席聽戒。流支每見。稱為東方開士焉。
魏書佛老志曰。道家之源出於老子。其自言也。先天地生以資萬類。上處玉京為神玉之宗。下在紫微為飛仙之主。千變萬化有德不德。隨機應物厥跡無常。授軒轅于峨嵋。教帝嚳于牧德。大禹聞長生之訣。尹喜受道德之旨。至於丹書紫字升玄飛步之經。玉石金光妙有靈洞之說。不可勝紀。其為教也。咸蠲去邪累澡雪精神。積行樹功累德增善。乃至白日昇天長生世上。是以秦皇．漢武甘心不息勞心竭思。所在追求終莫之致。退恨於後。故有欒大徐氏之誅。然其
【現代漢語翻譯】 現代漢語譯本： 並且有明確的文字記載。姜斌說：『孔子制定法則，對於佛（Buddha）的事情完全沒有文字記載，這是為什麼呢？』曇謨最說：『孔子有三備十經，指的是天地人。佛的文字言論出自於中備。』姜斌說：『孔子是聖人，為什麼還要藉助占卜呢？』曇謨最說：『佛是所有聖人之王，通達一切有情眾生的過去、現在、未來，吉兇終始，不需要藉助占卜。其餘的小聖人雖然知道一些未來的事情，但必須藉助蓍草和龜甲才能瞭解吉兇。』當時侍中劉騰宣來說：『姜斌的言論沒有宗旨，應該讓他退席。』又問：『《開天經》是從哪裡得到的？是誰說的？可以趕快拿來。』等到取來經書，皇帝命令群臣詳細審定真偽。當時太尉蕭綜、太傅李寔以及公卿士大夫一百六十餘人，看完後上奏說：『老子只寫了五千字，沒有其他的說法。現在姜斌所依據的，文辭鄙俗淺陋，宗旨乖謬錯誤，既褻瀆了先師，又欺騙了聖上的聽聞，罪應當判為迷惑大眾。』皇帝下令將他判刑。三藏菩提流支上奏，請求將姜斌特別流放到馬邑。曇謨最精通大小乘佛法，有嚴謹的戒律行為。起初在邯鄲講說戒律，感動了奇異的比丘六十餘人降座聽戒。菩提流支每次見到他，都稱他為東方開士。
《魏書·釋老志》記載：道家的源頭出自老子。他們自己說：『（老子）在天地產生之前就存在，用來資助萬物。在上面處於玉京，是眾神之宗。在下面處於紫微，是飛仙之主。千變萬化，有德無德，隨機應物，他的軌跡沒有常態。在峨嵋山傳授給軒轅黃帝，在牧德傳授給帝嚳。大禹聽聞了長生不老的秘訣，尹喜接受了道德的宗旨。』至於丹書紫字、升玄飛步的經書，玉石金光、妙有靈洞的說法，數不勝數。他們的教義是：全部去除邪惡的牽累，洗滌精神，積累行為，樹立功德，積累德行，增加善事，以至於白日昇天，長生在世上。因此秦始皇、漢武帝甘心不停止，勞心竭力地思考，到處追求，最終沒有得到，退而後悔，所以有了欒大、徐福被誅殺的事情。然而他們的…
【English Translation】 English version: Moreover, there are clear written records. Jiang Bin said, 'Confucius established laws, but there are absolutely no written records about the Buddha (Buddha). Why is that?' Tanmo Zui said, 'Confucius has the Three Provisions and Ten Classics, referring to heaven, earth, and humanity. The Buddha's written words originate from the Middle Provision.' Jiang Bin said, 'Confucius is a sage, why would he need to rely on divination?' Tanmo Zui said, 'The Buddha is the king of all sages, understanding the past, present, and future of all sentient beings, good fortune, misfortune, beginning, and end, without needing to rely on divination. The other lesser sages, although they know some future events, must rely on milfoil stalks and tortoise shells to understand good and bad omens.' At that time, the attendant Liu Tengxuan came and said, 'Jiang Bin's arguments have no purpose; he should be dismissed.' He also asked, 'Where did the 'Opening Heaven Sutra' come from? Who spoke it? Bring it here quickly.' When the sutra was brought, the emperor ordered the officials to examine its authenticity in detail. At that time, Grand Commandant Xiao Zong, Grand Tutor Li Shi, and more than one hundred and sixty dukes, ministers, and scholars, after reading it, reported, 'Laozi only wrote five thousand words; there are no other sayings. What Jiang Bin relies on now is vulgar and shallow in its language, and its tenets are erroneous and misleading, both disrespectful to the former teacher and deceiving the holy hearing. The crime should be judged as misleading the public.' The emperor ordered him to be sentenced. The Tripitaka Bodhiruci requested that Jiang Bin be specially exiled to Mayi. Tanmo Zui was proficient in both Mahayana and Hinayana Buddhism and had strict disciplinary conduct. Initially, he lectured on the precepts in Handan, moving more than sixty extraordinary monks to descend from their seats to listen to the precepts. Bodhiruci, whenever he saw him, called him an 'Enlightened One of the East'.
The 'Treatise on Buddhism and Taoism' in the 'Book of Wei' records: 'The origin of Taoism comes from Laozi. They themselves say, '(Laozi) existed before heaven and earth were born, to support all things. Above, he is in Yujing, the source of all gods. Below, he is in Ziwei, the master of flying immortals. He transforms in countless ways, with virtue and without virtue, responding to things according to circumstances; his traces are not constant. He taught the Yellow Emperor Xuanyuan on Mount Emei and taught Emperor Ku at Mude. Yu the Great heard the secrets of immortality, and Yin Xi received the essence of morality.' As for the scriptures of cinnabar books and purple characters, ascending to the mysterious and flying steps, the sayings of jade stones, golden light, wonderful existence, and spiritual caves, they are too numerous to count. Their teachings are: to completely remove the entanglements of evil, cleanse the spirit, accumulate actions, establish merit, accumulate virtue, and increase good deeds, to the point of ascending to heaven in broad daylight and living forever in the world. Therefore, Emperor Qin and Emperor Wu of Han willingly did not stop, racking their brains and exhausting their thoughts, seeking everywhere, but ultimately did not obtain it, and retreated in regret, so there were the executions of Luan Da and Xu Fu. However, their...'
道惑人效學非一。靈帝置華蓋於濯龍設壇場而為禮。及張陵授道于鶴鳴。因傳天宮章本千有二百。弟子相授其事大行。齊祠跪拜各有成法。於是三元九府百二十宮一切諸神咸所統攝。又稱劫數頗竊佛經。及其劫終稱天地俱壞。其書多有禁秘。非其徒不得輒觀。至於化金銷玉行符來水。奇方妙術萬等千條。上云羽化飛天。次稱消災滅禍。故好異者往往而尊事之。初文帝入賓于晉。從者云登仙伊闕。太祖好老子之言誦詠不倦。天興中儀曹郎董謐上服食仙經數十篇。乃置仙人博士。立仙坊煮煉百藥。封西山以供其薪蒸。令死罪者服之。多死無驗。久之太祖意少懈乃止。
世祖時道士寇謙之。字輔真。雍州人。早好仙道。修張魯之術。服食餌藥歷年亡效。有仙人成公興求為謙之弟子。相與入華山居石室。興採藥與謙之服。能不肌。又共入嵩山石室。尋有異人將藥與謙之。皆毒䖝臭物。謙之懼走。興嘆息曰。先生未仙。正可為帝王師耳。未幾興仙去。謙之守志嵩山。忽遇大神乘雲駕龍導從百靈集於山頂。稱太上老君。謂謙之曰。自天師張陵去世以來。地上曠職。汝文身直理。吾故授汝天師之位。錫汝雲中新科二十卷。自開闢已來不傳於世。汝宣吾新科。清整道教。除去三張偽法租米錢稅及男子合氣之術。大道清虛寧有斯事
【現代漢語翻譯】 現代漢語譯本： 用各種方法迷惑人們效仿學習的現象不止一種。靈帝在濯龍設立華蓋，設定壇場舉行祭祀。後來張陵在鶴鳴山傳授道術，於是流傳下來天宮章本一千二百卷。弟子們互相傳授，這件事盛行起來。齋戒祭祀、跪拜等都有固定的儀式。於是三元、九府、一百二十宮的一切諸神都被他們統攝。他們還自稱有劫數，頗為抄襲佛教的說法。等到他們所說的劫數終結時，就聲稱天地都會毀滅。他們的書有很多禁忌秘密，不是他們的門徒就不能隨便觀看。至於化金銷玉、施行符箓、引來水流，奇異的方術、巧妙的法術，成千上萬種。他們宣揚說可以羽化飛昇成仙，其次是消除災禍。所以喜歡奇異的人往往很尊敬並信奉他們。當初文帝以賓客的身份來到晉國，隨從的人說在伊闕山登仙了。太祖喜歡老子的學說，誦讀吟詠從不厭倦。天興年間，儀曹郎董謐進獻服食仙藥的經書數十篇。於是設定了仙人博士，設立仙坊來煮煉各種藥物，封閉西山來供應煮藥的柴火。命令死刑犯服用這些藥，但多數人死了也沒有效果。時間長了，太祖的興趣減少，就停止了。
世祖時期，道士寇謙之（字輔真，雍州人），早年喜歡仙道，修習張魯的法術，服用丹藥多年沒有效果。有個仙人成公興請求做寇謙之的弟子，兩人一起進入華山居住在石室中。成公興採藥給寇謙之服用，能夠不感到飢餓。又一起進入嵩山的石室，尋找異人給寇謙之的藥，都是有毒的蟲子和臭的東西。寇謙之害怕地跑開了。成公興嘆息說：『先生還不能成仙，只可以做帝王的老師罷了。』沒多久，成公興成仙離去。寇謙之堅守志向在嵩山，忽然遇到大神乘坐雲彩，駕著龍，眾多神靈跟隨著聚集在山頂。自稱是太上老君，對寇謙之說：『自從天師張陵去世以來，地上空缺了這個職位。你文才出衆，秉性正直，所以我授予你天師的職位，賜給你雲中新科二十卷，自從開天闢地以來沒有傳於世。你宣揚我的新科，清理整頓道教，除去三張的虛假法術、租米錢稅以及男子合氣之術。大道清靜虛無，怎麼會有這種事呢？』
【English Translation】 English version: There was more than one way to delude people into imitation and learning. Emperor Ling set up a canopy at Zhuolong and established altars for rituals. Later, Zhang Ling (founder of Taoism) taught the Tao at Heming Mountain, and subsequently, 1,200 chapters of the Heavenly Palace scriptures were passed down. Disciples transmitted them to each other, and the practice became widespread. Fasting, sacrifices, and prostrations each had established procedures. Thus, all the gods of the Three Origins, Nine Prefectures, and 120 Palaces were brought under their control. They also claimed to have kalpas (aeons), somewhat plagiarizing Buddhist concepts. When their claimed kalpa ended, they declared that heaven and earth would be destroyed. Their books contained many forbidden secrets, and those who were not their followers were not allowed to view them casually. As for transforming gold, melting jade, performing talismans, and summoning water, there were myriad kinds of strange formulas and wondrous techniques. They proclaimed that one could ascend to heaven as an immortal, and secondly, that one could eliminate disasters. Therefore, those who loved the extraordinary often respected and served them. Initially, when Emperor Wen entered Jin as a guest, his followers claimed to have ascended to immortality at Yique Mountain. Emperor Taizu loved the words of Lao Tzu (founder of Taoism) and recited them tirelessly. During the Tianxing era, Dong Mi, a court official, presented dozens of chapters of elixirs for immortality. Consequently, an academician of immortals was established, and an immortal workshop was set up to brew various medicines, with the western mountains sealed off to provide firewood for the brewing. Criminals sentenced to death were ordered to take these medicines, but most died without any effect. Over time, Emperor Taizu's interest waned, and he stopped the practice.
During the reign of Emperor Shizu, there was a Taoist named Kou Qianzhi (courtesy name Fuzhen, from Yongzhou). He loved the Taoist arts from an early age, practicing the techniques of Zhang Lu (founder of the Way of the Celestial Masters), and taking elixirs for many years without effect. An immortal named Cheng Gongxing requested to become Kou Qianzhi's disciple, and together they entered Mount Hua and resided in a stone chamber. Cheng Gongxing gathered herbs for Kou Qianzhi to take, which enabled him to not feel hunger. They also entered a stone chamber on Mount Song, seeking an extraordinary person who gave Kou Qianzhi medicine, but it was all poisonous insects and foul-smelling substances. Kou Qianzhi fled in fear. Cheng Gongxing sighed and said, 'Master is not yet an immortal, but can only be a teacher of emperors.' Not long after, Cheng Gongxing ascended to immortality and departed. Kou Qianzhi remained steadfast in his aspirations on Mount Song. Suddenly, he encountered a great deity riding on clouds and driving dragons, with numerous spirits following, gathering at the summit of the mountain. The deity claimed to be Taishang Laojun (the deified Lao Tzu), and said to Kou Qianzhi, 'Since the death of Celestial Master Zhang Ling, the position on earth has been vacant. You are talented in writing and upright in nature, so I bestow upon you the position of Celestial Master, and grant you twenty scrolls of new precepts from the clouds, which have not been transmitted to the world since the beginning of time. You shall proclaim my new precepts, purify and rectify Taoism, and eliminate the false practices of the Three Zhangs, the taxes of rice and money, and the techniques of male and female coitus. The Great Tao is pure and void; how could such things exist?'
。專以禮度為首。加之以服食閑練。使玉女九疑十二人授謙之導引口訣。遂得辟榖氣盛顏色鮮麗云。
論曰。魏史敘道教源流洎謙之出處如此。然則謙之有功于道教非三張之比也。而 本朝司馬文正公嘗比謙之於爰居。夫爰居出左氏不智不靈。特一怪鳥耳。謙之親遇老君面授秘訣。作興道教。致後世學者得以祖述焉。借使謙之不得與神仙者流。蓋亦非常勝士也。以之方爰居。不亦甚乎。雖然文正公言為百世師。行為天下法。其意必謂謙之所遇之神。正孔子所不語者也。資此傳授滋蔓於世。其為文正公弗與也亦宜。嗚呼。以謙之尚止平一爰居。矧風斯在下者耶。
普通八年。天竺初祖菩提達磨大師至金陵。師西域南印度國香至王第三子也。王薨師出家。遇二十七祖般若多羅付以大法。因問。我既得法宜化何國。多羅曰。汝得法已。侯吾滅后六十餘年。當往震旦國闡化。曰。彼有法器堪繼吾宗。千載之下有劫難否。多羅曰。汝所化方得菩提者不可勝數。吾滅度后彼有留難。水中文布善自降之。汝至時。南方不可久留。聽吾偈曰。路行跨水復逢羊。獨自悽悽暗度江。日下可憐雙象馬。二株嫩桂久昌昌。復演八偈。皆預為讖。至多羅示寂。師演化本國。會其侄異見王者輕毀三寶。師遣其徒波羅提微現神力攝化歸正
【現代漢語翻譯】 現代漢語譯本：他特別注重禮儀規範，加上服食和閑暇時的鍛鍊，讓玉女九疑十二人傳授寇謙之導引的口訣，於是得以辟榖，氣色飽滿，容顏鮮艷。
評論說：魏史記載道教的源流以及寇謙之的出身來歷是這樣的。如此看來，寇謙之對道教的貢獻不是三張（張道陵、張衡、張魯）可以相比的。而本朝的司馬光（文正公）曾經把寇謙之比作爰居。爰居出自《左傳》，既不聰明也不靈異，只是一種怪鳥罷了。寇謙之親自遇到老君，面授秘訣，振興道教，使得後世學者可以傚法。即使寇謙之不能列入神仙之流，也算得上是非常傑出的人士。用他來比作爰居，不是太過分了嗎？雖然司馬光（文正公）的言論可以作為百世的師表，行為可以作為天下的法則，他的意思一定是認為寇謙之所遇到的神，正是孔子所不談論的。憑藉這種傳授在世間滋生蔓延，這正是司馬光（文正公）所不贊同的。唉，用寇謙之尚且只能比作平庸的爰居，更何況那些風氣敗壞的人呢？
普通八年，天竺初祖菩提達磨大師到達金陵。大師是西域南印度國香至王的第三個兒子。香至王去世后，大師出家。遇到第二十七祖般若多羅，般若多羅將大法傳授給他，並問道：『我既然得到了佛法，應該到哪個國家去教化？』般若多羅說：『你得到佛法后，等我去世六十多年，應當前往震旦國（中國）弘揚佛法。』菩提達磨問道：『那裡有可以繼承我宗派的法器嗎？千年之後會有劫難嗎？』般若多羅說：『你所教化的地方，得到菩提的人數不勝數。我去世后，那裡會有阻礙和困難，水中文會像布一樣蔓延，你要好好地降伏它。你到達的時候，南方不可以久留。聽我的偈語說：路行跨水又逢羊，獨自悽悽暗度江。日下可憐雙象馬，二株嫩桂久昌昌。』又說了八句偈語，都是預先做的讖語。等到般若多羅圓寂后，菩提達磨在本國弘揚佛法。恰逢他的侄子對佛法有不同的見解，國王輕視毀壞三寶（佛、法、僧），菩提達磨派他的弟子波羅提微顯現神力，懾服教化，使他歸正。
【English Translation】 English version: He particularly emphasized ritual norms, coupled with diet and leisure exercises, allowing the jade maidens Jiu Yi (Nine Doubts) and twelve people to impart Kou Qianzhi's guiding formulas, thus enabling him to abstain from grains, have a vigorous complexion, and a radiant appearance.
It is commented that: The Wei History records the origin and development of Taoism and Kou Qianzhi's background in this way. In this light, Kou Qianzhi's contribution to Taoism is not comparable to the Three Zhangs (Zhang Daoling, Zhang Heng, Zhang Lu). And Sima Guang (Duke Wenzheng) of this dynasty once compared Kou Qianzhi to Yuan Ju. Yuan Ju comes from the 'Zuo Zhuan,' neither intelligent nor spiritual, just a strange bird. Kou Qianzhi personally met Lao Jun, who imparted secret formulas face-to-face, revitalizing Taoism, allowing later scholars to emulate him. Even if Kou Qianzhi cannot be ranked among the immortals, he can be considered an outstanding person. To compare him to Yuan Ju, isn't that too much? Although Sima Guang's (Duke Wenzheng) words can serve as a model for generations, and his actions can serve as the law of the world, his meaning must be that the god Kou Qianzhi encountered is precisely what Confucius did not talk about. Relying on this transmission to spread and proliferate in the world, this is precisely what Sima Guang (Duke Wenzheng) did not agree with. Alas, if Kou Qianzhi can only be compared to the mediocre Yuan Ju, how much more so those with corrupt morals?
In the eighth year of the Putong era, the first ancestor of Tianzhu (India), Bodhidharma (Bodhi = enlightenment, Dharma = law), arrived in Jinling. The master was the third son of King Xiangzhi of Southern India in the Western Regions. After King Xiangzhi passed away, the master became a monk. He met the twenty-seventh ancestor Prajnatara (Prajna = wisdom, Tara = savior), who transmitted the great Dharma to him and asked, 'Now that I have obtained the Dharma, which country should I go to teach?' Prajnatara said, 'After you have obtained the Dharma, wait sixty years after my death, and you should go to the country of Zhendan (China) to propagate the Dharma.' Bodhidharma asked, 'Are there vessels there that can inherit my sect? Will there be calamities after a thousand years?' Prajnatara said, 'In the place you teach, the number of people who attain Bodhi will be countless. After my death, there will be obstacles and difficulties there. The text in the water will spread like cloth, you must subdue it well. When you arrive, you cannot stay in the south for long. Listen to my verse: The road travels across water and meets a sheep, alone and desolate, secretly crossing the river. Under the sun, pitiful are the pair of elephants and horses, two young cassia trees will flourish for a long time.' He also spoke eight verses, all of which were prophecies made in advance. After Prajnatara passed away, Bodhidharma propagated the Dharma in his own country. It happened that his nephew had different views on the Dharma, and the king despised and destroyed the Three Jewels (Buddha, Dharma, Sangha), Bodhidharma sent his disciple Paratimi to manifest supernatural powers, subdue and teach him, and bring him back to the right path.
。師以震旦緣熟。即別其眾。而異見王枉駕見師。因告之曰。當勤修福行。護持三寶。吾去非晚。二九即回。王泣曰。叔既有緣在彼。非吾所留。唯愿不忘父母之國。事畢早回。遂具大舟實以眾寶。王躬率臣僚送至海濵。師同商馭舟達于南海。廣州刺史蕭昂館之。以表聞奏。有詔迎見。師入朝。帝問。朕即位以來。造寺寫經度僧不可勝數。有何功德。師曰並無功德。帝曰何以並無。師曰。人天小果。有漏之因。雖有非實。帝曰何謂真功德。師曰。凈智妙明。體自空寂。如是功德不於世求。帝曰何為聖諦第一義。曰廓然無聖。帝曰對朕者誰。曰不識。帝不省玄旨。師遲留數日遂渡江之魏。止於嵩山少林寺。終日壁觀而已。有僧神光者。因神人發起來見師。師端坐不顧。會天大雪。光立雪中至積雪過膝。師憫而問曰。汝久立雪中。求何事耶。光曰。唯愿大慈。開甘露門廣度群品。師曰。諸佛無上妙道。曠劫難逢。豈小德小智輕心慢心欲冀真乘。徒勞勤苦。光聞誨勵喜不自勝。即以利刀自斷左臂置於師前。師曰。諸佛最初求道重法忘身。汝今斷臂吾前。求亦可矣。光承其言即易名慧可。復問曰諸佛法印可得聞乎。師曰諸佛法印匪從人得。曰我心未寧乞師與安。師曰將心來與汝安。可曰覓心了不可得。師曰與汝安心竟。久之為
可等略辨大乘入道四行。其辭曰。
夫入道多涂。要而言之不出二種。一理入。二行入。理入者。謂籍教悟宗。深信含生同一真性。但為客塵妄想所覆不能顯了。若舍妄歸真凝住壁觀。無自無他凡聖一等。堅住不移更不隨於文教。此即與理宜符。無有分別寂然無為。名之理入。行入者有四。一報冤行。二隨緣行。三無所求行。四稱法行。謂報冤行者。凡修道人若受苦時。當念我從往昔無數劫中棄本逐末流浪諸有。多起冤憎違害無限。今雖無犯。是我夙殃惡業果熟。非天非人所能見與。甘心忍受都無怨恨。作是觀時與理相應。體冤進道。故名報冤行。隨緣行者。眾生無我並緣業所轉。苦樂齊受皆從緣生。若得勝報榮譽等事。皆是過去夙因所感。緣盡還無何喜之有。得失從緣心無增減。喜風不動宜順於道。名隨緣行。無所求行者。世人長迷處處貪著。智者悟真安心無為。萬有皆空無所希冀。三界久居猶如火宅。有身皆苦誰得而安。了達此處息念無求。故經云。有求皆苦。無求乃樂。是則無求真為道行。故名無所求行。稱法行者。性凈之理因之為法。此理眾相斯空。無染無著無此無彼。經云。法無有我。離我垢故。智者信解此理。應當稱法而行。法體無慳。于身命財行檀舍施。心無慳惜。達解三空不倚不著。但為無垢
【現代漢語翻譯】 現代漢語譯本： 可以簡略地辨識大乘入道的四種修行方式。具體內容如下：
進入佛道有很多途徑，但總的來說不出兩種：一是理入，二是行入。理入是指，通過研習經教而領悟宗門宗旨，深信一切眾生都具有相同的真如本性，只是被外來的塵埃和虛妄的念頭所覆蓋，無法顯現出來。如果能夠捨棄虛妄迴歸真如，凝神靜坐，如同面對墻壁一樣觀照自心，不分別自己和他人，視凡人和聖人平等無二，堅定不移地安住于這種狀態，不再隨順於文字教義，這就是與真理相符，沒有任何分別，寂靜無為，稱為理入。
行入有四種：一是報冤行，二是隨緣行，三是無所求行，四是稱法行。所謂報冤行，是指修行人在遭受痛苦時，應當想到我從往昔無數劫以來，捨棄根本而追逐枝末，在各個輪迴中流浪，多次產生怨恨，違背傷害無量眾生。現在雖然沒有犯錯，但這是我過去所造惡業的果報成熟，不是天神或他人所能給予的。應當甘心忍受，沒有絲毫怨恨。這樣觀想時，就與真理相應，將化解冤仇作為修道的助緣，所以稱為報冤行。
隨緣行是指，眾生沒有獨立的自我，都是隨著因緣和業力而流轉。痛苦和快樂一併接受，都是從因緣而生。如果獲得好的回報、榮譽等事，都是過去世的善因所感，因緣散盡后仍然歸於虛無，有什麼值得歡喜的呢？得失都隨順因緣，內心沒有增加或減少，不被喜悅之風所動搖，應當順應于道。稱為隨緣行。
無所求行是指，世人長久地沉迷，處處貪戀執著。有智慧的人覺悟真理，安心於無為的境界。萬事萬物都是空性的，沒有什麼可以希求的。三界長久居住，如同火宅一樣。有身體就有痛苦，誰能得到安寧呢？徹底明白這個道理，止息妄念，沒有所求。《經》中說：『有所求皆苦，無所求乃樂。』因此，無所求才是真正的修行。所以稱為無所求行。
稱法行是指，真如自性清凈的道理，依此道理而行就是法。這個真理的種種現象都是空性的，沒有污染，沒有執著，沒有彼此的分別。《經》中說：『法沒有我，因為遠離了我執的垢染。』有智慧的人相信並理解這個道理，應當依順真理而行。法的本體沒有慳吝，對於身命和財物，行佈施，心中沒有慳吝和吝惜。通達理解三輪體空的道理，不依賴，不執著，只是爲了沒有垢染。
【English Translation】 English version: One can briefly discern the four practices for entering the path of Mahayana. The text says:
There are many paths to enter the Way, but broadly speaking, they are no more than two kinds: one is 'entry through principle' (理入, lǐ rù), and the other is 'entry through practice' (行入, xíng rù). 'Entry through principle' means to awaken to the essence through studying the teachings, deeply believing that all sentient beings share the same true nature (真性, zhēn xìng), but it is obscured by external dust and deluded thoughts (客塵妄想, kè chén wàng xiǎng) and cannot be revealed. If one abandons delusion and returns to truth, concentrating the mind in wall-gazing (壁觀, bì guān), without self or other, regarding ordinary beings and sages as equal, firmly abiding without wavering, and no longer following textual teachings, this is in accordance with principle, without any differentiation, silent and non-active, and is called 'entry through principle'.
'Entry through practice' has four aspects: first, 'retribution of wrongs practice' (報冤行, bào yuān xíng); second, 'following conditions practice' (隨緣行, suí yuán xíng); third, 'no seeking practice' (無所求行, wú suǒ qiú xíng); and fourth, 'accordance with Dharma practice' (稱法行, chēng fǎ xíng). 'Retribution of wrongs practice' means that when a practitioner experiences suffering, they should contemplate that from countless eons in the past, I have abandoned the root and pursued the branches, wandering in various realms of existence, repeatedly generating resentment and harming countless beings. Although I have not committed any offense now, it is the ripening of my past evil karma (惡業, è yè), not given by gods or humans. I should willingly endure it without any resentment. When contemplating in this way, it is in accordance with principle, using the resolution of grievances as an aid to cultivate the Way, therefore it is called 'retribution of wrongs practice'.
'Following conditions practice' means that sentient beings have no independent self and are transformed by conditions and karma. Suffering and joy are equally received, all arising from conditions. If one obtains favorable rewards, honors, and other things, they are all due to past good causes, and when the conditions are exhausted, they will return to nothing. What is there to rejoice about? Gain and loss follow conditions, and the mind neither increases nor decreases, not moved by the wind of joy, one should accord with the Way. This is called 'following conditions practice'.
'No seeking practice' means that worldly people are long deluded, clinging and attached everywhere. Wise people awaken to the truth, settling the mind in non-action. All things are empty, and there is nothing to hope for. Dwelling in the three realms (三界, sān jiè) for a long time is like living in a burning house. Having a body is suffering, who can find peace? Thoroughly understanding this, one ceases thoughts and has no seeking. Therefore, the Sutra says, 'All seeking is suffering, no seeking is joy.' Thus, no seeking is truly the practice of the Way. Therefore, it is called 'no seeking practice'.
'Accordance with Dharma practice' means that the principle of the pure nature is the Dharma. The various phenomena of this principle are all empty, without defilement, without attachment, without this or that. The Sutra says, 'The Dharma has no self, because it is free from the defilement of self.' Wise people believe and understand this principle and should act in accordance with the Dharma. The essence of the Dharma has no stinginess. One should practice giving (檀舍, tán shě) of body, life, and wealth, without stinginess or reluctance in the mind. Understanding the principle of the emptiness of the three wheels (三空, sān kōng), one does not rely or cling, but only for the sake of being without defilement.
稱化眾生而不取相。此為自行亦複利人。莊嚴菩提之道。檀施既爾餘五亦然。為除妄想修行六度而無所行。是名稱法行。
大同二年十月。師將示寂。道副．尼總持．道育．慧可等侍側。曰時將至矣。汝等盍各言所得乎。時道副曰。如我所見。不執文字不離文字而為道用。師曰汝得吾皮。尼總持曰。我今所見。如慶喜見阿閦佛國。一見更不再見。師曰汝得吾肉。道育禪師曰。四大本空五陰非有。而我見處無一法可得。師曰汝得吾骨。大師慧可即禮三拜覆依位而立。師曰汝得吾髓。即顧謂可曰。世尊以正法眼藏付囑大迦葉。展轉傳授。以至於吾。吾今付汝。汝當護持。並授汝袈裟以為法信。可跪受其衣。愿聞指示。師曰。內傳法印以契真心。外付法衣以定宗旨。後代澆薄疑慮競生。謂吾西土汝乃此方。憑何得法以何為證。或遇難緣但出此衣用以表信。其化無礙。至吾滅后二百餘年。衣止不傳。法周沙界潛符密契千萬有餘。汝當闡化勿輕未悟。一念回機便同本有。聽吾偈曰。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。又曰。吾有楞伽經四卷亦付與汝。即是如來心地要門。吾自離南印來此東土。見赤縣神州有大乘氣象。遂逾海越漠為法求人。際會未諧如愚若訥。今得汝傳授。吾意已終。乃與其徒往禹門千聖
【現代漢語翻譯】 現代漢語譯本：
不執著于度化眾生，也不執著于『度化眾生』這個概念本身。這既是自身的修行，也能利益他人。用這種方式來莊嚴菩提（bodhi，覺悟）之道。佈施是這樣，其餘的五度（paramita，波羅蜜）也是如此。爲了去除虛妄的念頭而修行六度（six paramitas，六波羅蜜），但心中不認為自己在『修行』，這叫做名稱法行。 大同二年十月，菩提達摩大師將要圓寂。弟子道副、尼總持、道育、慧可等人在旁侍奉。菩提達摩說：『我將要離世了。你們何不各自說說自己的領悟呢？』 當時道副說：『依我所見，不執著于文字，也不脫離文字，而是將文字作為修道的工具。』菩提達摩說：『你得到了我的皮。』 尼總持說：『我現在所見，就像慶喜（Ananda，阿難）看見阿閦佛國（Akshobhya Buddha-kshetra，阿閦佛的佛土）一樣，一見之後便不再見了。』菩提達摩說：『你得到了我的肉。』 道育禪師說：『四大（four elements，地、水、火、風）原本是空，五陰（five skandhas，色、受、想、行、識）並非真實存在，而我所見之處，沒有一法可以得到。』菩提達摩說：『你得到了我的骨。』 大師慧可只是行了三拜之禮，然後回到原來的位置站立。菩提達摩說：『你得到了我的髓。』 菩提達摩於是回頭對慧可說：『世尊將正法眼藏（saddharma-caksuh，正法眼藏）咐囑給大迦葉（Mahakasyapa，摩訶迦葉），輾轉傳授，直到我這裡。我現在將它交付給你。你應當護持。』並且將袈裟授予慧可，作為傳法的信物。慧可跪下接受袈裟，並請求指示。 菩提達摩說：『內在傳授的是法印（dharma seal，佛法的印記），用來契合真心；外在交付的是袈裟，用來確定宗旨。後世的人心浮躁淺薄，疑慮和爭論會不斷產生。他們會說我是西土之人，而你是此方之人，憑什麼得到佛法，又用什麼來證明？如果遇到困難，只要拿出這件袈裟，就可以用來表明信任，那麼教化就不會有阻礙。到我滅度后二百多年，袈裟就停止傳授。佛法將周遍整個世界，暗中契合的人會有千萬之多。你應當弘揚佛法，不要輕視那些尚未開悟的人。只要一念之間回頭，就能與原本的自性相同。聽我的偈語：我本來到這片土地，傳授佛法來拯救迷惑的人。一朵花開放五片花瓣，結果自然會成就。』 又說：『我有《楞伽經》（Lankavatara Sutra，入楞伽經）四卷，也交付給你。這就是如來心地的重要法門。我自從離開南印度來到這片東土，看到赤縣神州（China，中國）有大乘佛教的氣象，於是渡過海洋，穿越沙漠，爲了佛法而尋找傳人。但一直沒有遇到合適的機緣，所以表現得像個愚笨的人一樣。現在得到了你的傳授，我的心願已經了結。』於是和他的弟子們前往禹門千聖。
【English Translation】 English version:
Without clinging to the idea of converting sentient beings, nor clinging to the concept of 'converting sentient beings' itself. This is both self-cultivation and benefiting others. Adorning the path of Bodhi (bodhi, enlightenment) in this way. Giving alms is like this, and so are the other five paramitas (paramita, perfections). Cultivating the six paramitas (six paramitas) to eliminate delusional thoughts, but without thinking that one is 'cultivating', this is called practicing the Dharma in name only. In the tenth month of the second year of Datong, Master Bodhidharma was about to pass away. His disciples Daofu, Nun Zongchi, Daoyu, and Huike were attending him. Bodhidharma said, 'The time for me to depart is near. Why don't each of you speak about your attainments?' At that time, Daofu said, 'As I see it, one should not cling to words, nor should one abandon words, but rather use words as a tool for cultivating the Way.' Bodhidharma said, 'You have attained my skin.' Nun Zongchi said, 'What I see now is like Ananda (Ananda) seeing the Akshobhya Buddha-kshetra (Akshobhya Buddha-kshetra, the Buddha-field of Akshobhya Buddha), seeing it once and never seeing it again.' Bodhidharma said, 'You have attained my flesh.' Zen Master Daoyu said, 'The four elements (four elements, earth, water, fire, and wind) are originally empty, and the five skandhas (five skandhas, form, feeling, perception, volition, and consciousness) are not real, and in what I see, there is not a single dharma that can be attained.' Bodhidharma said, 'You have attained my bones.' Great Master Huike simply made three prostrations and then returned to his original position and stood. Bodhidharma said, 'You have attained my marrow.' Bodhidharma then turned to Huike and said, 'The World-Honored One entrusted the treasury of the Eye of the True Dharma (saddharma-caksuh, the treasury of the Eye of the True Dharma) to Mahakasyapa (Mahakasyapa), which was transmitted down to me. Now I entrust it to you. You should protect and uphold it.' And he gave the robe to Huike as a token of the Dharma transmission. Huike knelt down to receive the robe and requested instructions. Bodhidharma said, 'Inwardly, the Dharma seal (dharma seal, the seal of the Dharma) is transmitted to accord with the true mind; outwardly, the robe is given to establish the lineage. People in later generations will be frivolous and shallow, and doubts and disputes will constantly arise. They will say that I am from the Western Land, and you are from this land, by what means did you obtain the Dharma, and what is the proof? If you encounter difficulties, just take out this robe, which can be used to show trust, then the teaching will be unhindered. Two hundred years after my passing, the robe will cease to be transmitted. The Dharma will pervade the entire world, and there will be tens of millions of people who secretly accord with it. You should propagate the Dharma and do not despise those who have not yet awakened. With just a single thought of turning back, one can be the same as the original nature. Listen to my verse: I originally came to this land to transmit the Dharma to save those who are deluded. One flower opens five petals, and the fruit will naturally be accomplished.' He also said, 'I have four volumes of the Lankavatara Sutra (Lankavatara Sutra), which I also entrust to you. This is the essential Dharma gate of the Tathagata's mind-ground. Since I left South India and came to this Eastern Land, I saw that China (China) has the atmosphere of Mahayana Buddhism, so I crossed the ocean and traversed the desert to seek a successor for the Dharma. But I have not encountered a suitable opportunity, so I have acted like a foolish person. Now that I have received your transmission, my wish has been fulfilled.' Then he and his disciples went to Yumen Qiansheng.
寺。有期城太守楊炫之問曰。西天五印師承為祖。其道云何。師曰。明佛心宗。行解相應。名之曰祖。炫之曰。弟子素奉三寶而智慧昏蒙。愿師慈悲開示宗旨。師以偈答之曰。不睹惡而生嫌。不觀善而勤措。不捨智而近愚。不拋迷而就悟。達大道兮過量。明佛心兮出度。不與凡聖同纏。超然名之曰祖。炫之聞偈乃稽首曰。愿師慈忍久住世間。師曰。吾化緣已畢。傳法得人吾即逝矣。是日端坐而寂。門人奉全身葬熊耳山定林寺。明年魏使宋云西域回。遇師于蔥嶺。手攜只履翩翩獨邁。云問師今何。往曰西天去。及云歸朝具言其事。門人啟壙。唯空棺只履存焉。梁武帝聞師顯化始末如此。遂親撰碑刻石于鐘山。
論曰。昔嵩明教著傳法正宗記。稱達磨住世凡數百年。諒其已登聖果。得意生身。非分段生死所拘。及來此土示終。葬畢乃復全身以歸。則其住壽固不可以世情測也。傳燈錄云。師以九月二十一日至廣州。刺史以表聞奏。帝遣使赍詔迎之。師以十月一日至金陵。然自廣至金陵亡慮三千餘里。將命者往而復師方啟行。豈以十日之間能歷三千里乎。又謂魏孝明帝欽師異跡。三屈詔命。師竟不下少林。及師示寂。宋云自西域還。遇師于蔥嶺。孝莊帝有旨令啟壙。如南史普通八年即大通元年也。孝明以是歲四月癸丑殂
【現代漢語翻譯】 現代漢語譯本：寺里。有期城太守楊炫之問道：『西天五印（印度）師承為祖，其道如何？』師父說：『明瞭佛的心宗，修行和理解相應，就可稱之為祖。』楊炫之說：『弟子一向信奉三寶，但智慧昏昧不明，希望師父慈悲開示宗旨。』師父用偈語回答：『不因見到惡而生嫌棄，不因看到善而勤于作為，不捨棄智慧而接近愚昧，不拋棄迷惑而追求覺悟。通達大道超越常理，明瞭佛心超出世俗。不與凡人聖人同受束縛，超然獨立方可稱之為祖。』楊炫之聽了偈語，叩頭說：『希望師父慈悲忍耐，長久住世。』師父說：『我的教化因緣已盡，傳法已找到合適的人，我就要離去了。』當天端坐而逝。門人將他的全身葬在熊耳山定林寺。第二年，魏國的使者宋云從西域回來，在蔥嶺遇到師父，他手裡拿著一隻鞋子，獨自輕快地走著。宋云問師父要去哪裡，師父說去西天。等到宋云回朝，詳細地說了這件事。門人打開墳墓，只有空棺和一隻鞋子。梁武帝聽說了師父顯化的始末，於是親自撰寫碑文，刻在鐘山上。
評論說：過去嵩山的明教寫了《傳法正宗記》，稱達磨（Bodhidharma）住世幾百年。想來他已經證得聖果，得到意生身（manomayakāya），不受分段生死的限制。以及來到此土示現圓寂，安葬完畢又全身返回，那麼他住世的壽命本來就不能用世俗的常情來推測。傳燈錄記載，師父在九月二十一日到達廣州，刺史用表章上奏朝廷，皇帝派遣使者帶著詔書迎接他。師父在十月一日到達金陵。然而從廣州到金陵，恐怕有三千多里。將命者往返，師父才開始啟程，難道能在十天之內走完三千里嗎？又說魏孝明帝欽佩師父的奇異事蹟，多次下詔邀請，師父始終沒有去少林寺。等到師父示寂，宋云從西域回來，在蔥嶺遇到師父。孝莊帝有旨意命令打開墳墓，如《南史》記載，普通八年就是大通元年。孝明帝在這一年四月癸丑日駕崩。
【English Translation】 English version: At the temple. Yang Xuanzhi, the prefect of Qicheng, asked: 'The lineage of masters in the Five Indias (India) of the Western Heaven takes the patriarch as its origin. What is its doctrine?' The master said: 'To understand the mind-essence of the Buddha, and to have practice and understanding correspond, is what is called a patriarch.' Yang Xuanzhi said: 'This disciple has always revered the Three Jewels, but my wisdom is dim and unclear. I hope the master will compassionately reveal the essence of the doctrine.' The master answered with a verse: 'Do not give rise to aversion upon seeing evil, do not diligently act upon seeing good, do not abandon wisdom to approach foolishness, do not discard delusion to seek enlightenment. Attain the Great Way beyond measure, understand the Buddha-mind beyond deliverance. Not entangled with ordinary beings and sages, transcending all, one is called a patriarch.' Yang Xuanzhi, hearing the verse, bowed his head and said: 'I hope the master will be compassionate and patient, and dwell in the world for a long time.' The master said: 'My karmic affinity for teaching is complete, and I have found a suitable person to transmit the Dharma. I am about to depart.' That day, he sat upright and passed away. His disciples buried his entire body at Dinglin Temple on Xiong'er Mountain. The following year, the Wei envoy Song Yun returned from the Western Regions and encountered the master in the Pamir Mountains. He was carrying a single shoe and walking swiftly alone. Yun asked the master where he was going, and the master said he was going to the Western Heaven. When Yun returned to the court, he reported the matter in detail. The disciples opened the tomb and found only an empty coffin and a single shoe. Emperor Wu of Liang, hearing the beginning and end of the master's manifestation, personally composed an inscription and had it carved in stone on Zhong Mountain.
It is commented: In the past, Mingjiao of Song Mountain wrote 'Records of the Orthodox Transmission of the Dharma,' stating that Bodhidharma (達磨) lived in the world for several hundred years. It is presumed that he had already attained the holy fruit, obtained the manomayakāya (意生身), and was not restricted by segmented birth and death. And having come to this land to show his passing, after the burial, he returned with his whole body, then his lifespan should not be measured by worldly standards. The Transmission of the Lamp records that the master arrived in Guangzhou on the twenty-first day of the ninth month, and the governor reported it to the court with a memorial. The emperor sent an envoy with an edict to welcome him. The master arrived in Jinling on the first day of the tenth month. However, from Guangzhou to Jinling, it is feared to be more than three thousand li. The messenger went back and forth, and the master then began to set out. How could he have traveled three thousand li in ten days? It is also said that Emperor Xiaoming of Wei admired the master's extraordinary deeds and repeatedly issued edicts inviting him, but the master never went to Shaolin Temple. When the master passed away, Song Yun returned from the Western Regions and encountered the master in the Pamir Mountains. Emperor Xiaozhuang issued an edict ordering the opening of the tomb, as recorded in the History of the Southern Dynasties, the eighth year of the Common Era was the first year of Datong. Emperor Xiaoming died on the Gui Chou day of the fourth month of that year.
。師以十月至梁。蓋師未至魏時孝明已去世。及其子即位。未幾為爾朱榮所弒。乃立孝莊帝。由是魏國大亂。越三年而孝莊殂。又五年而分割為東西魏。然則吾祖在少林時正值其亂。及宋云之還則孝莊去世亦五六年。其國至於分割久矣。烏有孝莊令啟壙之說乎。舊唐史云。後魏末有僧達磨航海而來。既卒。其年魏使宋云于蔥嶺回見之。門徒發其墓但有隻履而已。此乃實錄也。又謂光統律師．菩提流支數下毒害師。師遂不救。嗚呼甚哉。光統．流支法門龍象。詎能爾乎。是皆立言者誤也。雖然吾宗從上來事昭昭若揭日月而行。故二祖禮三拜后依位而立。當爾之際印塵劫于瞬息。洞剎海于毫端。直下承當全身負荷。正所謂通玄峰頂不是人間。入此門來不存知解者也。抑烏有動靜去來彼此時分而可辨哉。
隆興佛教編年通論卷第七 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第八
隆興府石室沙門 祖琇 撰
梁
婺州義烏雙林大士者。姓傅氏。名翕。法號善慧。年十六納劉氏女妙光為室。生二子普建．普成。嘗有西域沙門嵩頭陀者。見大士曰。吾與汝毗婆尸佛所同發誓。今兜率宮衣缽現在。何日當歸。因與之臨池觀影。見圓光寶蓋法從甚盛。
【現代漢語翻譯】 現代漢語譯本： 大師在十月到達梁朝。實際上，大師未到北魏時，孝明帝已經去世。他的兒子繼位后不久，就被爾朱榮殺害。於是擁立孝莊帝。從此魏國大亂。過了三年孝莊帝駕崩。又過了五年，魏國分裂為東魏和西魏。這樣看來，達摩祖師在少林寺的時候，正值北魏大亂。等到宋云從蔥嶺返回時，孝莊帝已經去世五六年了，國家分裂也已經很久了。哪裡會有孝莊帝下令開棺驗屍的說法呢？舊《唐史》記載：『後魏末年有僧人達摩航海而來，去世后，那一年魏國的使者宋云從蔥嶺返回，（在路上）遇見了達摩。他的門徒打開他的墳墓，裡面只有一隻鞋子而已。』這才是真實記錄。又說光統律師、菩提流支多次下毒謀害達摩祖師，以致祖師不治而亡。唉，這怎麼可能呢！光統、菩提流支都是佛門龍象，怎麼會做這種事呢？這些都是立言者搞錯了。雖然如此，我們禪宗從上以來的事情，明明白白如同揭開日月一樣顯而易見。所以二祖慧可禮拜三次後，依舊站在原來的位置。在那一瞬間，就印證了無量劫以來的塵埃，在細微的毫毛端就能洞察無盡的剎土。直接承擔，全身心地負荷。正所謂『通玄峰頂非人間』，進入這個門徑，就不存在知解分別了。又哪裡會有動靜、去來、彼此、時間這些分別可以辨別的呢？
《隆興佛教編年通論》卷第七 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第八
隆興府石室沙門 祖琇 撰
梁
婺州義烏雙林大士，姓傅，名翕（xi），法號善慧。十六歲時迎娶劉氏之女妙光為妻，生了兩個兒子，名叫普建、普成。曾經有位西域沙門嵩頭陀，見到傅大士后說：『我與你曾在毗婆尸佛（Vipasyin Buddha）前共同發誓。現在兜率宮（Tusita Heaven）的衣缽還在，我們何時才能回去呢？』於是和他一起到池邊觀看水中倒影，看見圓光寶蓋，法從非常興盛。
【English Translation】 English version: The Master arrived in Liang in the tenth month. In fact, Emperor Xiaoming had already passed away before the Master arrived in Northern Wei. His son succeeded to the throne, but was soon murdered by Erzhurong. Thus, Emperor Xiaozhuang was established. From then on, the Wei kingdom was in great turmoil. Three years later, Emperor Xiaozhuang died. Five years later, the Wei kingdom was divided into Eastern Wei and Western Wei. In this light, when Bodhidharma was at Shaolin Temple, it was precisely during the great turmoil of Northern Wei. By the time Song Yun returned from the Congling Mountains, Emperor Xiaozhuang had been dead for five or six years, and the country had been divided for a long time. How could there be a saying that Emperor Xiaozhuang ordered the opening of the coffin for examination? The old 'History of the Tang Dynasty' records: 'At the end of the Later Wei Dynasty, a monk named Bodhidharma came by sea. After his death, in that year, the Wei envoy Song Yun returned from the Congling Mountains and met him (on the road). His disciples opened his tomb, and there was only one shoe inside.' This is the true record. It is also said that the Vinaya Master Guangtong and Bodhiruci repeatedly poisoned the Master, causing him to die. Alas, how could this be! Guangtong and Bodhiruci were both dragon elephants of the Buddhist Dharma, how could they do such a thing? These are all mistakes made by those who wrote the accounts. Even so, the affairs of our Chan school from the beginning have been as clear as the sun and moon. Therefore, the Second Patriarch Huike bowed three times and then stood in his original position. In that instant, he verified the dust of countless kalpas, and could perceive the endless Buddha-lands in the tip of a tiny hair. Directly take on, wholeheartedly bear the burden. As the saying goes, 'The peak of Tongxuan is not of this world.' Entering this gate, there is no knowledge or discrimination. Moreover, how can distinctions such as movement and stillness, coming and going, self and other, and time be discerned?
Chronicle of Buddhism in the Longxing Era, Volume 7 Supplementary Volume 75, No. 1512, Chronicle of Longxing, in the Wan (卍) New Collection
Chronicle of Buddhism in the Longxing Era, Volume 8
Composed by Zuxiu, a Shramana of the Stone Chamber in Longxing Prefecture
Liang
The Great Scholar of Shuanglin in Yiwu, Wuzhou, was named Fu, with the given name Xi (翕), and the Dharma name Shanhui. At the age of sixteen, he married Lady Liu, named Miaoguang, and had two sons named Pujian and Pucheng. Once, a Shramana from the Western Regions named Song Toutuo saw the Great Scholar Fu and said, 'I and you made a vow together before Vipasyin Buddha (Vipasyin Buddha). Now the robe and bowl in Tusita Heaven (Tusita Heaven) are still there. When shall we return?' So he went with him to the pond to look at the reflection in the water, and saw a round light canopy, and the Dharma followers were very prosperous.
大士笑曰。爐鞴之所多鈍鐵。良醫之門足病人。度生為急。何思彼樂乎。居無幾。常見釋迦．金粟．定光三如來放光襲其身。大士喜曰。吾得首楞嚴三昧。即舍田宅及賣妻子。得錢五萬以設法施會。遂于松山之頂因雙稠樹創寺而居。名曰雙林。日自營作。夜則行道。有偈云。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。復一日于山頂繞連理雙樹行道。感七佛相隨。釋迦前引。維摩接后。唯釋尊頻顧大士共語。由是異跡日顯。大通五年正月十五日遣弟子傅暀致書于朝。其辭曰。雙林樹下當來解脫善慧大士白國主救世菩薩。今欲修上中下善。希能受持。其上善。略以虛懷為本。不著為宗。無相為因。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。勝殘去殺。普令百姓皆稟六齋。今聞皇帝崇法。欲申論義未遂襟懷。故遣弟子傅暀告白。暀投書太樂令何昌。昌曰。約法師猶置啟。翕是國民又非長老。殊無謙卑豈敢呈達。暀燒手御路。昌乃馳往同泰寺詢皓法師。皓勸速呈。二月十一日進書。帝覽之。遽遣詔迎。既至。帝問曰。從來師事何人。答曰。從無所從。來無所來。師事亦爾。昭明太子問。大士何不論義。答曰。菩薩所說。非長非短。非廣非狹。非有邊非無邊。如如正理
{ "translations": [ "現代漢語譯本：", "大士笑著說：『爐火鍛造的地方多是粗鈍的鐵，高明的醫生門前總是有很多病人。救度眾生是當務之急，哪裡還顧得上考慮自己的享樂呢？』", "過了不久，大士經常看見釋迦（Śākyamuni，能仁寂默）、金粟（過去佛名）、定光（Dīpaṃkara，錠光佛）三位如來放出光明照在他的身上。大士高興地說：『我得到了首楞嚴三昧（Śūraṃgama-samādhi，一切事究竟堅固三昧）。』於是捨棄田地住宅，賣掉妻子兒女，得到五萬錢用來舉辦佛法佈施大會。於是在松山的山頂，因為兩棵稠密的樹木而建立寺廟居住，命名為雙林（Śālastambavana）。白天親自耕作，夜晚則修行佛道。有一首偈語說：『空手拿著鋤頭，步行卻騎著水牛。人們從橋上走過，橋流水卻不流。』", "又有一天，大士在山頂繞著連理雙樹修行佛道，感應到七佛（過去七佛）相隨，釋迦如來在前面引導，維摩（Vimalakīrti，凈名）居士在後面接應，只有釋尊（Śākyamuni，釋迦牟尼）頻頻回頭看顧大士並與他交談。因此，奇異的跡象日益顯現。大通五年正月十五日，大士派遣弟子傅暀（Fù Wǎng）向朝廷遞交書信，書信的內容是：『雙林樹下當來解脫善慧大士（Bodhisattva Śāntamati）稟告國主救世菩薩（Bodhisattva）。現在想要修習上、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，無相為因，涅槃為果。其中中善，略以修養自身為根本，治理國家為宗旨，天上人間果報安樂。其中下善，略以保護養育眾生，停止殘暴殺戮，普遍讓百姓都遵守六齋日。現在聽說皇帝崇尚佛法，想要進行辯論但未能表達心懷，所以派遣弟子傅暀前來稟告。』", "傅暀將書信投給太樂令何昌（Hé Chāng）。何昌說：『即使是法師也要謙卑地呈上啟事，翕（Xī）只是一個普通百姓又不是長老，如此不謙卑，怎麼敢呈報上去呢？』傅暀於是燒手以示決心。何昌於是趕往同泰寺詢問皓法師（Hào Fǎshī）。皓法師勸他趕快呈報。二月十一日，書信被呈上。皇帝看了之後，立即下詔迎接。大士到達后，皇帝問道：『你一直以來師事何人？』大士回答說：『無所從來，無所去處，師事也是如此。』昭明太子（Zhāomíng Tàizǐ）問道：『大士為何不進行辯論？』大士回答說：『菩薩所說，非長非短，非廣非狹，非有邊非無邊，如如不動的正理。』", "english_translations": [ "English version:", "The Bodhisattva smiled and said, 'The place where furnaces forge iron is full of dull iron; the door of a good doctor is full of sick people. Saving sentient beings is the urgent matter; why think about one's own pleasure?'", "Not long after, the Bodhisattva often saw Śākyamuni (the capable and silent one), Kāśyapa (past Buddha name), and Dīpaṃkara (the light bringer) three Tathāgatas emitting light that shone on his body. The Bodhisattva happily said, 'I have attained the Śūraṃgama-samādhi (the samadhi of ultimate firmness in all matters).' Thereupon, he gave up his fields and residences, sold his wife and children, and obtained fifty thousand coins to hold a Dharma-giving assembly. So, on the summit of Song Mountain, because of two dense trees, he founded a temple to live in, named Śālastambavana (Twin Tree Grove). During the day, he personally cultivated the land; at night, he practiced the Dharma. There is a verse that says, 'Empty-handed, holding a hoe; walking, yet riding a water buffalo. People pass over the bridge; the bridge flows, but the water does not flow.'", "One day, the Bodhisattva was circumambulating the conjoined twin trees on the mountain top, and he sensed the presence of the Seven Buddhas (past seven Buddhas) following him, with Śākyamuni Tathagata leading in front and Vimalakīrti (pure name) layman receiving in the rear. Only Śākyamuni (the Shakya sage) frequently looked back at the Bodhisattva and spoke with him. Therefore, extraordinary signs became increasingly apparent. On the fifteenth day of the first month of the fifth year of Datong, the Bodhisattva sent his disciple Fu Wang (name) to deliver a letter to the court. The content of the letter was: 'Śāntamati Bodhisattva (Bodhisattva of good wisdom), who will attain liberation under the Twin Tree Grove, reports to the national ruler, the Bodhisattva who saves the world. Now, I wish to cultivate the superior, middle, and inferior good deeds, hoping that you can accept and practice them. Among them, the superior good is based on emptiness of mind, takes non-attachment as its principle, non-form as its cause, and Nirvana as its result. Among them, the middle good is based on cultivating oneself, takes governing the country as its principle, and brings happiness and joy in heaven and on earth as its result. Among them, the inferior good is based on protecting and nurturing sentient beings, stopping cruelty and killing, and universally causing the people to observe the six fasting days. Now, I have heard that the Emperor reveres the Dharma, and I wish to engage in debate but have not been able to express my feelings, so I have sent my disciple Fu Wang to report.'", "Fu Wang submitted the letter to He Chang (name), the director of the Imperial Music Bureau. He Chang said, 'Even a Dharma master must humbly present a petition. Xi (name) is just an ordinary citizen and not an elder, so lacking in humility, how dare I present it?' Fu Wang then burned his hand to show his determination. He Chang then rushed to Tongtai Temple to inquire of Dharma Master Hao (name). Dharma Master Hao advised him to present it quickly. On the eleventh day of the second month, the letter was presented. After the Emperor read it, he immediately issued an edict to welcome the Bodhisattva. After the Bodhisattva arrived, the Emperor asked, 'Whom have you served as your teacher all along?' The Bodhisattva replied, 'From nowhere do I come, to nowhere do I go; my teacher is also like this.' Crown Prince Zhaoming (name) asked, 'Why does the Bodhisattva not engage in debate?' The Bodhisattva replied, 'What the Bodhisattva speaks is neither long nor short, neither wide nor narrow, neither with boundaries nor without boundaries, the thusness and unmoving right principle.'" ] }
復有何言。帝曰何為真常。答曰息而不滅。帝曰。息而不滅此則有色。有色故鈍。如此則居士未免流俗。答曰。臨財無茍得。臨難無茍免。帝曰居士大識禮。答曰。一切諸法不有不無。大千世界所有色像莫不皆空。百川叢注不過於海。無量妙法不出真如。如來何故於三界九十六道中獨超。其最視一切眾生有若赤子。天下非道不安。非禮不樂。帝默然。大士辭退。異日帝于壽光殿講金剛經。志公云大士能耳。帝即召大士。大士對帝執拍板講經。唱成四十九頌。遂還雙林。至陳太建元年四月將示寂。謂其徒曰。此身甚可厭惡。眾苦所集。要在護持三業精勤六度。若墮地獄卒難得脫。常須懺悔。又曰。吾滅已。不得移寢床。七日當有法猛上人持像及鐘來鎮於此。弟子問。既歸寂后形體如何。曰山頂焚之。問若不遂復何如。曰勿用棺斂。但累甓為壇。移尸于上屏風。周繞絳紗覆之。上建浮圖。隨意安立。又問。諸佛滅度時皆說功德。師之發跡可得聞乎。曰。我從第四天來。為度汝等。次補釋迦。故大品云。有菩薩從兜率天來。諸根猛利。疾與般若相應。即吾身是也。言訖加趺而逝。壽七十有三。至七日。上人法猛果持織成彌勒像及九乳鐘來鎮龕所。須臾不見大士道具十餘事。晉天福中。錢王發塔取靈骨十有六片。皆紫金色。並
【現代漢語翻譯】 復有何言？帝曰：『何為真常？』答曰：『息而不滅。』帝曰：『息而不滅，此則有色，有色故鈍。如此則居士未免流俗。』答曰：『臨財無茍得，臨難無茍免。』帝曰：『居士大識禮。』答曰：『一切諸法不有不無，大千世界所有色像莫不皆空。百川叢注不過於海，無量妙法不出真如（Tathata，事物的真實本性）。如來（Tathagata，佛的稱號）何故於三界九十六道中獨超？其最視一切眾生有若赤子。天下非道不安，非禮不樂。』帝默然。大士辭退。異日帝于壽光殿講金剛經。志公云：『大士能耳。』帝即召大士。大士對帝執拍板講經，唱成四十九頌，遂還雙林。至陳太建元年四月將示寂，謂其徒曰：『此身甚可厭惡，眾苦所集，要在護持三業精勤六度。若墮地獄卒難得脫，常須懺悔。』又曰：『吾滅已，不得移寢床，七日當有法猛上人持像及鐘來鎮於此。』弟子問：『既歸寂后形體如何？』曰：『山頂焚之。』問：『若不遂復何如？』曰：『勿用棺斂，但累甓為壇，移尸于上屏風，周繞絳紗覆之，上建浮圖（Stupa，佛塔），隨意安立。』又問：『諸佛滅度時皆說功德，師之發跡可得聞乎？』曰：『我從第四天來，為度汝等，次補釋迦（Sakyamuni，釋迦牟尼佛）。故大品云：有菩薩從兜率天（Tusita Heaven，欲界第四天）來，諸根猛利，疾與般若（Prajna，智慧）相應，即吾身是也。』言訖加趺而逝，壽七十有三。至七日，上人法猛果持織成彌勒像（Maitreya，未來佛）及九乳鐘來鎮龕所。須臾不見大士道具十餘事。晉天福中，錢王發塔取靈骨十有六片，皆紫金色，並
【English Translation】 What else is there to say? The Emperor asked, 'What is truly constant?' He replied, 'Cessation without extinction.' The Emperor said, 'Cessation without extinction implies form, and form implies dullness. In this case, the layman has not escaped the mundane.' He replied, 'In the face of wealth, do not seek dishonest gain; in the face of danger, do not seek dishonest escape.' The Emperor said, 'The layman is well-versed in propriety.' He replied, 'All dharmas (phenomena) are neither existent nor nonexistent; all forms and appearances in the great thousand world system are empty. All rivers flow into the sea; all countless wonderful dharmas arise from Suchness (Tathata, the true nature of things). Why is the Tathagata (title of the Buddha) uniquely transcendent among the three realms and ninety-six paths? It is because he regards all sentient beings as his own children. The world cannot be at peace without the Way, nor find joy without propriety.' The Emperor was silent. The great Bodhisattva took his leave. Another day, the Emperor was lecturing on the Diamond Sutra in the Shoguang Hall. Zhi Gong said, 'The great Bodhisattva is capable.' The Emperor immediately summoned the great Bodhisattva. The great Bodhisattva, holding a clapper, lectured on the sutra before the Emperor, chanting forty-nine verses, and then returned to Shuanglin. In the fourth month of the first year of the Taijian era of the Chen dynasty, he was about to enter Nirvana (Parinirvana, death of a Buddha or enlightened being), and said to his disciples, 'This body is very hateful, a collection of all sufferings. It is essential to protect the three karmas (body, speech, and mind) and diligently practice the six paramitas (perfections). If you fall into hell, it will be difficult to escape. You must always repent.' He also said, 'After my extinction, do not move my bed. In seven days, the Venerable Fa Meng will come with an image and a bell to secure this place.' The disciples asked, 'After you have entered Nirvana, what will happen to your body?' He said, 'Cremate it on the mountaintop.' They asked, 'If that cannot be done, what then?' He said, 'Do not use a coffin. Just pile up bricks to make an altar, move the body onto it, surround it with a screen, cover it with crimson silk, and build a stupa (Stupa, Buddhist monument) on top, placing it as you wish.' They also asked, 'When the Buddhas enter Nirvana, they all speak of their merits. Can we hear about the origins of the master?' He said, 'I came from the Fourth Heaven (Tusita Heaven, the fourth heaven of the desire realm) to liberate you all, and to succeed Sakyamuni (Sakyamuni, the historical Buddha). Therefore, the Great Perfection of Wisdom Sutra says: There are Bodhisattvas who come from the Tusita Heaven, whose faculties are sharp and quickly correspond to Prajna (Prajna, wisdom). That is who I am.' Having spoken these words, he sat in the lotus position and passed away, at the age of seventy-three. On the seventh day, the Venerable Fa Meng indeed came with a woven Maitreya (Maitreya, the future Buddha) image and a nine-nipple bell to secure the shrine. In a short while, more than ten items of the great Bodhisattva's belongings disappeared. During the Tianfu era of the Jin dynasty, King Qian opened the stupa and retrieved sixteen pieces of spiritual bone, all of which were purple-gold in color, and
道具就府城南建龍華寺。塑像安置。大士嘗著心王銘一篇。其辭曰。觀心空王。玄妙難測。無名無相。大有神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪瞋體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此玄旨。身心性妙。用無能改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性雖空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沉。清凈心智。如世黃金。般若法藏。盡在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。
論曰。大士致書武帝。欲條上中下善。意則佳矣。然非中夏所能行之。及見武帝頗
【現代漢語翻譯】 現代漢語譯本： 在府城南邊建造了龍華寺。安放了佛像。大士（菩薩的尊稱）曾經寫了一篇《心王銘》，其中的辭句是：『觀照心即是空王（指心的本性是空性），玄妙難以測度。無名無相，卻有大神力。能消除千種災難，成就萬種功德。本體性質雖然是空，卻能施行法則。觀照它沒有形狀，呼喚它卻有聲音。作為大法的將領，心戒（以心來持戒）能夠傳經。如同水中鹽的味道，如同顏料中的膠和青色。可以確定它們是存在的，卻看不見它們的形狀。心王也是這樣，在身體內居住停留。從面門出入，應和事物而順應情感。自在無礙，所做的事情都能成功。瞭解根本，認識心，認識心就能見到佛。這個心就是佛，佛就是這個心。唸唸都是佛心，佛心念念不離佛。想要早日成就，用戒心來約束自己。清凈戒律，清凈心，心就是佛。除了這個心王，再沒有別的佛。想要尋求成佛，不要沾染任何事物。心性雖然是空，貪婪和嗔恨的本體卻是實在的。進入這個法門，端正地坐著就能成佛。到達彼岸之後，就能得到波羅蜜（到達彼岸的方法）。仰慕真道的修行人，自己觀照自己的心。知道佛在自己的內心，不要向外尋求。即心即佛，即佛即心。心明就能認識佛，明白就能認識心。離開心就沒有佛，離開佛就沒有心。不是佛就難以測度，沒有什麼可以勝任。執著于空而停滯于寂靜，就會在這裡漂流沉沒。諸佛菩薩，不是這樣來安心的。明白心的大士，領悟了這個玄妙的宗旨。身心性妙，作用無法改變。因此智者，放心自在。不要說心王，空無本體性質。它能使色身，作惡作正。非有非無，隱藏和顯現不定。心性雖然是空，卻能成為凡人，也能成為聖人。因此互相勸告，好好地防備謹慎。剎那間造作惡業，還會再次漂流沉沒。清凈的心智，如同世間的黃金。般若（智慧）的法藏，全部都在身心之中。無為的法寶，不是淺顯也不是深奧。諸佛菩薩，瞭解了這個本心。有緣遇到的人，不是過去、現在、未來。』 論曰：大士（菩薩的尊稱）給武帝寫信，想要列出上中下三種善行，想法是好的。然而不是中原地區所能實行的。等到看見武帝頗為...
【English Translation】 English version: The Longhua Temple was built south of Fucheng. Statues were enshrined. The Great Being (a respectful term for Bodhisattva) once wrote a piece called 'Inscription on the Mind King,' the words of which are: 'Observing the mind is the Empty King (referring to the mind's inherent emptiness), profound and difficult to fathom. Without name or form, yet possessing great divine power. Able to extinguish a thousand calamities, accomplishing myriad virtues. Although its essence is empty, it can enact laws. Observing it has no shape, calling it has a sound. As a general of the Great Dharma, the Mind Precept (holding precepts with the mind) can transmit scriptures. Like the taste of salt in water, like glue and blue in pigment. It is certain that they exist, yet their shapes are not seen. The Mind King is also like this, residing within the body. Entering and exiting through the face, responding to things and following emotions. Free and unhindered, whatever is done is accomplished. Understanding the root, recognizing the mind, recognizing the mind sees the Buddha. This mind is the Buddha, the Buddha is this mind. Every thought is the Buddha-mind, the Buddha-mind is never apart from the Buddha. If you want to achieve enlightenment early, use the precept-mind to discipline yourself. Purify the precepts, purify the mind, the mind is the Buddha. Apart from this Mind King, there is no other Buddha. If you want to seek Buddhahood, do not be tainted by anything. Although the mind-nature is empty, the substance of greed and hatred is real. Entering this Dharma gate, sitting upright will lead to Buddhahood. Having reached the other shore, one obtains Paramita (the method of reaching the other shore). Those who admire the true path, observe their own minds. Knowing that the Buddha is within, do not seek outwards. Mind is Buddha, Buddha is Mind. A clear mind recognizes the Buddha, understanding recognizes the mind. Apart from the mind there is no Buddha, apart from the Buddha there is no mind. That which is not Buddha is difficult to fathom, incapable of anything. Clinging to emptiness and stagnating in stillness, one will drift and sink here. The Buddhas and Bodhisattvas do not find peace of mind in this way. The Great Being who understands the mind, comprehends this profound principle. The body, mind, and nature are wondrous, their function cannot be changed. Therefore, the wise ones, let go of the mind and be at ease. Do not say that the Mind King is empty and without substance. It can cause the physical body to do evil or good. Neither existent nor non-existent, its concealment and manifestation are uncertain. Although the mind-nature is empty, it can be ordinary or saintly. Therefore, I advise each other to be careful and cautious. Creating evil karma in an instant, one will drift and sink again. A pure mind and wisdom are like gold in the world. The treasury of Prajna (wisdom) is entirely within the body and mind. The Dharma treasure of non-action is neither shallow nor deep. The Buddhas and Bodhisattvas understand this original mind. Those who encounter it by chance are not of the past, present, or future.' Commentary says: The Great Being (a respectful term for Bodhisattva) wrote a letter to Emperor Wu, wanting to list the three kinds of good deeds, superior, medium, and inferior, the idea was good. However, it is not something that could be implemented in the Central Plains. When he saw that Emperor Wu was quite...
不甚契。合至寶公舉大士講經。說者以謂大士入朝寶公去世凡二十一年矣。然寶公神異著明。雖歿而時時降現禁中為帝言事。茲亦不足疑也。大哉心王銘。詞致高妙。旨與宗門合轍。道與佛祖同源。自非慈氏應身所為曷以臻此。昔山谷嘗曰。若解雙林此篇以讀論語。如啖炙自知味矣。不識心而云解論語章句。吾不信也。後世雖有作者。不易吾言矣。山谷可謂知言也哉。
時隱士阮孝緒。陳留人也。家世仕官。父彥。太尉從事中郎。孝緒年十三。通五經大旨。十六丁家難。終喪入鐘山聽講。久之母有疾。孝緒在席心驚而歸。合藥鬚生人蔘。躬入鐘山探求未獲。忽一鹿在前心異之。至鹿息處果得人蔘。藥成母疾得愈。齊尚書令王晏來候之。孝緒惡其人。穿籬而遁。及晏被誅。以非黨獲免。嘗以鹿林為精舍。環以林池杜絕交遊。世罕得而見之。御史中丞任仿欲訪焉而不敢進。乃指鹿林謂其兄曰。其室則邇。其人甚遠。繇是朝貴絕於造請。唯與裴子野交好。天監末累召不赴。天子以為茍立虛名以要顯譽。故二何孝緒並得遂其高焉。南平元襄謂曰。昔君大父舉不以來游。取累吾弟。獨執其志。何也。孝緒曰。若麇鹿儘可參馭。何以異乎騄驥哉。鄱陽忠烈王其姊夫也。歲時致饋一無所受。與劉著作同年。劉卒。孝緒曰。吾其
【現代漢語翻譯】 現代漢語譯本：
這事不太相符。說的是至寶公（Zhibao Gong，指寶誌禪師）請大士（Dashi，指觀世音菩薩）來講經。有人說，大士入朝時，寶公已經去世二十一年了。然而寶公的神異事蹟非常顯著，即使去世了，也時常降臨宮中為皇帝進言。這件事也不足為奇。偉大的《心王銘》（Xin Wang Ming），文辭高妙，主旨與禪宗的宗旨相合，道理與佛祖的教義同源。如果不是慈氏菩薩（Cishi Pusa，指彌勒菩薩）應身所為，怎麼能達到這種境界呢？過去黃庭堅（Huang Tingjian）曾說：『如果理解了《雙林心王銘》（Shuanglin Xin Wang Ming）這篇銘文，再來讀《論語》，就像吃烤肉一樣，自然知道其中的滋味了。』不認識心而說理解《論語》的章句，我是不相信的。後世即使有作者，也難以改變我的看法。黃庭堅真可謂是懂得言語的人啊！
當時隱士阮孝緒（Ruan Xiaoxu），是陳留人。家世代為官。他的父親阮彥（Ruan Yan），擔任太尉從事中郎。阮孝緒十三歲時，就通曉了五經的大概意思。十六歲時遭遇家難，守喪結束後到鐘山聽講。過了很久，母親生病了。阮孝緒在座位上感到心驚，於是回家。配藥需要新鮮的人蔘。他親自到鐘山尋找，沒有找到。忽然一隻鹿出現在他面前，他感到很奇怪。到了鹿休息的地方，果然找到了人蔘。藥配好后，母親的病就好了。齊朝的尚書令王晏（Wang Yan）來拜訪他。阮孝緒厭惡這個人，就穿過籬笆逃走了。等到王晏被誅殺時，阮孝緒因為不是同黨而倖免於難。他曾經把鹿林作為精舍，周圍環繞著樹林和池塘，斷絕與外界的交往。世人很少能見到他。御史中丞任昉（Ren Fang）想去拜訪他，但不敢進去，就指著鹿林對他的哥哥說：『他的住所很近，但他這個人卻很遙遠。』從此朝廷的貴族都斷絕了拜訪的念頭，只有和裴子野（Pei Ziye）交好。天監末年，多次被徵召都不去。皇帝認為他是假裝樹立虛名來求取顯赫的聲譽，所以何遜（He Xun）和阮孝緒都得以實現他們的高尚志向。南平元襄王（Nanping Yuanxiang Wang）對他說：『過去你的祖父阮舉（Ruan Ju）不來遊玩，連累了我的弟弟。你獨自堅持你的志向，是為什麼呢？』阮孝緒說：『如果麋鹿都可以用來駕車，那和駿馬有什麼區別呢？』鄱陽忠烈王（Poyang Zhonglie Wang）是他的姐夫。每年過節時送來的禮物，他一概不接受。他和劉孝綽（Liu Xiaochuo）同年。劉孝綽去世后，阮孝緒說：『我快要……』
【English Translation】 English version:
It doesn't quite match. It's said that Zhibao Gong (寶誌禪師, Zen Master Baozhi) invited Dashi (大士, Avalokiteśvara Bodhisattva) to lecture on the scriptures. Some say that when Dashi entered the court, Bao Gong had already passed away for twenty-one years. However, Bao Gong's miraculous deeds were very prominent, and even after his death, he often descended into the palace to speak to the emperor. This is also not surprising. Great is the 'Xin Wang Ming' (心王銘, Inscription on the Mind King), its words are lofty and wonderful, its main idea is in line with the tenets of the Zen school, and its principles share the same source as the teachings of the Buddhas. If it were not the incarnation of Cishi Pusa (慈氏菩薩, Maitreya Bodhisattva), how could it have reached this state? In the past, Huang Tingjian (黃庭堅) once said: 'If you understand this inscription of 'Shuanglin Xin Wang Ming' (雙林心王銘, Inscription on the Mind King of Shuanglin), and then read the 'Analects', it is like eating roasted meat, and you will naturally know its taste.' I don't believe someone who doesn't recognize the mind can understand the chapters and sentences of the 'Analects'. Even if there are authors in later generations, it will be difficult to change my opinion. Huang Tingjian can be said to be someone who understands words!
At that time, the recluse Ruan Xiaoxu (阮孝緒), was a native of Chenliu. His family had been officials for generations. His father, Ruan Yan (阮彥), served as the Attendant Gentleman of the Commandant. At the age of thirteen, Ruan Xiaoxu understood the general meaning of the Five Classics. At the age of sixteen, he encountered family difficulties, and after mourning, he went to Zhongshan to listen to lectures. After a long time, his mother became ill. Ruan Xiaoxu felt alarmed in his seat and returned home. The medicine required fresh ginseng. He personally went to Zhongshan to search for it but did not find it. Suddenly, a deer appeared in front of him, and he felt strange. When he reached the place where the deer rested, he indeed found ginseng. After the medicine was prepared, his mother's illness was cured. Wang Yan (王晏), the Minister of the Department of State Affairs of the Qi Dynasty, came to visit him. Ruan Xiaoxu disliked this person and escaped through the fence. When Wang Yan was executed, Ruan Xiaoxu was spared because he was not a member of his party. He once used Lulin as a hermitage, surrounded by forests and ponds, cutting off contact with the outside world. Few people in the world could see him. Ren Fang (任昉), the Imperial Censor, wanted to visit him but did not dare to enter, so he pointed to Lulin and said to his brother: 'His residence is near, but the person is very far away.' From then on, the nobles of the court gave up the idea of visiting him, and he only had a good relationship with Pei Ziye (裴子野). At the end of the Tianjian era, he was repeatedly summoned but did not go. The emperor thought that he was pretending to establish a false reputation in order to seek prominent fame, so He Xun (何遜) and Ruan Xiaoxu were both able to fulfill their lofty aspirations. The Prince Yuanxiang of Nanping (南平元襄王) said to him: 'In the past, your grandfather Ruan Ju (阮舉) did not come to visit, which implicated my younger brother. You alone insist on your ambition, why is that?' Ruan Xiaoxu said: 'If deer can all be used to drive carriages, what is the difference between them and fine steeds?' The Prince Zhonglie of Poyang (鄱陽忠烈王) was his brother-in-law. He did not accept any of the gifts sent during the festivals. He was the same age as Liu Xiaochuo (劉孝綽). After Liu Xiaochuo passed away, Ruan Xiaoxu said: 'I am about to...'
幾何。即辨後事。數日而亡。年五十八。孝緒博極群書無一不善。精力強記為學者所宗。既卒。門人謚曰文貞處士。初漢劉歆著七略。齊王儉著七志。孝緒普通四年著七錄。前五曰內篇。六曰佛法錄。七曰仙道錄。謂之外篇。劉歆七略則以道家為諸子。以神仙為方伎。王儉七志則先道而後佛。孝緒七錄則先佛而後道。蓋所宗有不同。亦由其教有淺深也。
七錄內外圖書總四萬四千五百二十六卷。凡天下之遺書秘記盡於此矣。內佛法錄。經律論等五部。凡五千四百卷。至隋文帝仁壽間。嘉則殿書凡三十七萬卷。及唐開元中。秘府以甲乙丙丁四部為次。列經史子集四庫。並唐之學者所著之書共八萬二千三百七十四卷。今唐書藝文志四部著錄者凡五萬二千一百卷。不著錄者二萬七千六百三十卷。共七萬九千八百三十卷。其間釋部特載僧俗二十五家所著之書凡三百九十五卷而已。此古今書籍之數也。
大同元年。慧約法師垂誡門人。言訖合掌而逝。帝輟朝三日素服哭之。葬志公塔之左方。嘗從約授歸戒者四萬八千人。皆服緦麻哭送至塔。約常所乘青牛垂淚悲鳴。及雙鶴繞塔哀淚彌月而去。
三年四月。昭明太子薨。太子諱統。字維摩。天監元年生於霸府。三日而建康平。識者以為天命所集。幼聰睿。三歲受
【現代漢語翻譯】 幾何（Ji He）。隨即辨別後事，數日後去世，享年五十八歲。孝緒（Xiao Xu）博覽群書，無一不精，精力充沛，記憶力強，為學者所推崇。去世后，門人謚號為文貞處士。當初漢朝的劉歆（Liu Xin）著有《七略》，齊朝的王儉（Wang Jian）著有《七志》，孝緒在普通四年著有《七錄》。前五部分為內篇，第六部分為佛法錄，第七部分為仙道錄，稱為外篇。劉歆的《七略》將道家歸為諸子，將神仙歸為方伎。王儉的《七志》則先道后佛。孝緒的《七錄》則先佛后道。大概是因為他們所宗奉的不同，也因為他們的教義有深淺之分。 《七錄》內外圖書總共有四萬四千五百二十六卷。天下的遺書秘記都盡在於此了。其中佛法錄，包括經、律、論等五部，共有五千四百卷。到了隋文帝仁壽年間，嘉則殿的書籍共有三十七萬卷。及至唐朝開元年間，秘府以甲乙丙丁四部為次序，排列經史子集四庫。加上唐朝學者所著的書籍，共有八萬二千三百七十四卷。現在《唐書·藝文志》四部著錄的共有五萬二千一百卷，沒有著錄的有二萬七千六百三十卷，總共有七萬九千八百三十卷。其中釋部特別記載了僧俗二十五家所著的書籍，共有三百九十五卷。這些是古今書籍的數量。 大同元年，慧約（Hui Yue）法師臨終前告誡門人，說完合掌而逝。皇帝停止朝政三天，身穿素服哭悼他，將他安葬在志公（Zhi Gong）塔的左邊。曾經跟隨慧約受歸戒的有四萬八千人，都身穿緦麻喪服哭送他到塔前。慧約平時所乘的青牛流著眼淚悲鳴，還有兩隻鶴繞著塔哀鳴，一個月后才離去。 三年四月，昭明太子（Zhao Ming Tai Zi）去世。太子名統（Tong），字維摩（Wei Mo），天監元年出生于霸府。出生三天後建康平定，有見識的人認為這是天命所歸。他從小就聰明睿智，三歲就接受
【English Translation】 Ji He (name of a person). He then arranged his affairs and died a few days later at the age of fifty-eight. Xiao Xu (name of a person) was well-versed in all kinds of books, with nothing he was not good at. He had strong energy and memory, and was respected by scholars. After his death, his disciples gave him the posthumous title 'Wen Zhen Hermit'. Initially, Liu Xin (name of a person) of the Han Dynasty wrote 'Seven Summaries', and Wang Jian (name of a person) of the Qi Dynasty wrote 'Seven Records'. Xiao Xu wrote 'Seven Catalogues' in the fourth year of the Putong era. The first five parts are the inner chapters, the sixth is the Buddhist Dharma Record, and the seventh is the Immortal Dao Record, which are called the outer chapters. Liu Xin's 'Seven Summaries' classified Daoism as one of the schools of thought and immortals as techniques. Wang Jian's 'Seven Records' placed Daoism before Buddhism. Xiao Xu's 'Seven Catalogues' placed Buddhism before Daoism. This is probably because their beliefs were different, and also because their teachings had different depths. The 'Seven Catalogues' contain a total of 44,526 volumes of internal and external books. All the lost books and secret records of the world are contained within them. Among them, the Buddhist Dharma Record includes the five parts of Sutras, Vinaya, and Shastras, with a total of 5,400 volumes. During the Renshou era of Emperor Wen of the Sui Dynasty, there were 370,000 volumes of books in the Jiaze Hall. By the Kaiyuan era of the Tang Dynasty, the imperial library classified books into four categories: A, B, C, and D, arranging the four treasuries of classics, history, philosophy, and literature. Together with the books written by Tang scholars, there were 82,374 volumes. Now, the 'Treatise on Literature' in the 'History of the Tang Dynasty' records 52,100 volumes in the four categories, with 27,630 volumes not recorded, totaling 79,830 volumes. Among them, the Buddhist section specifically records the books written by 25 monks and laypeople, with a total of 395 volumes. These are the numbers of books from ancient and modern times. In the first year of Datong, Dharma Master Hui Yue (name of a person) gave his final instructions to his disciples, and then passed away with his palms together. The emperor suspended court for three days, wore plain clothes to mourn him, and buried him to the left of Zhi Gong's (name of a person) pagoda. 48,000 people had received the precepts of refuge from Hui Yue, and they all wore mourning clothes and cried as they sent him to the pagoda. The blue ox that Hui Yue usually rode shed tears and cried sadly, and two cranes circled the pagoda and mourned for a month before leaving. In the fourth month of the third year, Crown Prince Zhao Ming (title of a person) passed away. The Crown Prince's name was Tong (name of a person), and his courtesy name was Wei Mo (name of a person). He was born in the Ba Mansion in the first year of Tianjian. Three days after his birth, Jiankang was pacified. Knowledgeable people believed that this was the gathering of heavenly destiny. He was intelligent and wise from a young age, and received
孝經．論語。五歲遍讀五經悉能諷誦。八歲于壽光殿講孝經。名儒重臣畢集坐側。太子詞吐華暢淵源無滯。皆欽服以為聖童。年十二于內省決獄剖斷平允。自是數使聽訟。賴活者不可勝數。性慈孝。美容止。讀書數行俱下。過目憶誦無違。帝既留心內典躬自講說。太子亦天性好佛。凡釋部經論披覽略遍。于東宮別立惠義殿。專為法集之所。招引名僧撰次法事儀注及立三諦等義。世咨美之。母薨。每哭輒慟絕。水漿不入口。帝來左右宣旨曰。毀不滅性。聖人所制。不勝哀比于不孝。有我在那得自毀如此。即可強進飲粥。太子奉旨始進粥。體素肥。腰帶十圍。至是減削過半。帝尋委以軍國政事。太子處決無留滯。引納天下奇才賞愛無倦。東宮有書凡三萬余卷。群賢畢集。文雅之盛由晉已來未之有也。嘗游后池。乘彩文舸。摘芙藻以嬉。姬人盪舟沒溺而出。感疾動股。恐貽帝憂不以聞。遂薨。天下哭之如喪其親焉。名士劉勰者。雅為太子所重。撰文心雕龍五十篇。家貧不婚娶。依沙門僧裕遂博通經論。區別部類而為之序。定林寺藏經即其銓次也。中書令沉約絕重其文。嘗置幾案間。凡都下寺塔及名僧碑碣皆出其手。累官通事舍人。表求出家。先燔須自誓。帝嘉之。賜法名惠地。
太清三年夏四月。逆賊侯景陷臺城。以
【現代漢語翻譯】 現代漢語譯本 五歲時，他已經廣泛閱讀了《孝經》和《論語》，並且能夠背誦五經。八歲時，他在壽光殿講解《孝經》，當時許多著名的學者和重要的大臣都聚集在旁邊。太子的言辭流暢華麗，如泉水般涌出，沒有絲毫阻礙。大家都欽佩他，認為他是聖童。十二歲時，他在內省處理案件，判斷公正合理。從此以後，多次讓他審理訴訟案件，賴他而得以活命的人不計其數。他天性慈愛孝順，容貌俊美端莊。讀書時，能同時閱讀多行文字，而且過目不忘。皇帝潛心研究佛經，親自講解，太子也天性喜愛佛教。凡是佛教的經書和論著，他都廣泛閱讀。他在東宮特別設立了惠義殿，專門作為舉行佛事活動的場所。他招攬著名的僧人，編撰佛事儀注，並確立了三諦等義理。世人都稱讚他的美德。母親去世后，他每次哭泣都悲痛欲絕，水米不進。皇帝派人來傳旨說：『毀壞身體並不能使死者復生，這是聖人所制定的禮法。你過度悲傷就等於不孝。有朕在，怎麼能讓你這樣自毀身體呢？』於是強迫他喝粥。太子遵旨開始喝粥。他原本體態肥胖，腰帶要十圍。到這時，體重減輕了一半以上。皇帝不久后就委託他處理軍國政事。太子處理政事果斷，毫不拖延，招攬天下的奇才，賞識愛護他們，從不厭倦。東宮藏書共有三萬多卷。賢才聚集，文采之盛，是晉朝以來從未有過的。他曾經在後池遊玩，乘坐彩色的船隻，採摘荷花嬉戲。一位宮女在劃船時不小心落水，被救上來后，感到身體不適，大腿疼痛。太子擔心讓皇帝擔憂，所以沒有上報，最終去世。天下百姓哭泣他，就像失去了親人一樣。名士劉勰，一向被太子所器重，撰寫了《文心雕龍》五十篇。他家境貧寒，沒有結婚，依附沙門僧裕，因此廣泛通曉經書和論著，區分部類併爲之作序。定林寺的藏經就是他整理的。中書令沉約非常看重他的文章，曾經放在書案上。凡是都城的寺廟寶塔以及著名僧人的碑文，都出自他的手筆。他歷任通事舍人等官職，上表請求出家。他先燒掉頭髮以表明自己的決心。皇帝嘉許他，賜予法名惠地。 太清三年夏天四月，叛賊侯景攻陷臺城。
【English Translation】 English version At the age of five, he had extensively read the 'Classic of Filial Piety' (Xiaojing) and the 'Analects' (Lunyu), and was able to recite the Five Classics. At the age of eight, he lectured on the 'Classic of Filial Piety' in the Shuguang Hall, where many famous scholars and important ministers gathered. The Crown Prince's words were fluent and beautiful, flowing like a spring without any hindrance. Everyone admired him, considering him a prodigy. At the age of twelve, he handled cases in the inner province, making fair and reasonable judgments. From then on, he was repeatedly asked to hear lawsuits, and countless people owed their lives to him. He was naturally kind and filial, with a handsome and dignified appearance. When reading, he could read multiple lines of text at the same time, and he never forgot what he had read. The Emperor devoted himself to studying Buddhist scriptures and personally lectured on them, and the Crown Prince also had a natural love for Buddhism. He extensively read all Buddhist scriptures and treatises. He specially established the Huiyi Hall in the Eastern Palace, which was dedicated to Buddhist activities. He recruited famous monks to compile Buddhist rituals and establish doctrines such as the Three Truths (San諦). The world praised his virtues. After his mother passed away, he cried so bitterly each time that he was inconsolable, refusing to eat or drink. The Emperor sent someone to convey his decree, saying, 'Destroying the body cannot bring the dead back to life, this is the law established by the sages. Excessive grief is equivalent to unfilial piety. With me here, how can I allow you to destroy yourself like this?' So he was forced to drink porridge. The Crown Prince obeyed the decree and began to drink porridge. He was originally obese, with a waist circumference of ten spans. By this time, he had lost more than half of his weight. The Emperor soon entrusted him with military and state affairs. The Crown Prince handled affairs decisively and without delay, recruiting talented people from all over the world, appreciating and cherishing them without ever growing tired. The Eastern Palace had a collection of more than 30,000 volumes of books. Talented people gathered, and the flourishing of literature was unprecedented since the Jin Dynasty. He once played in the back pond, riding in a colorful boat, picking lotus flowers for fun. A palace maid accidentally fell into the water while rowing, and after being rescued, she felt unwell and had pain in her thigh. The Crown Prince, fearing that it would worry the Emperor, did not report it and eventually passed away. The people of the world mourned him as if they had lost a loved one. The famous scholar Liu Xie, who was always valued by the Crown Prince, wrote 'The Literary Mind and the Carving of Dragons' (文心雕龍) in fifty chapters. He was poor and unmarried, and relied on the Shramana Sengyu, thus becoming widely versed in scriptures and treatises, classifying them and writing prefaces for them. The collection of scriptures in Dinglin Temple was organized by him. Shen Yue, the Zhongshu Ling, greatly valued his writings and often placed them on his desk. All the temples, pagodas, and inscriptions of famous monks in the capital were written by him. He successively held positions such as Tongshi Sheren, and submitted a request to become a monk. He first burned his hair to show his determination. The Emperor praised him and gave him the Dharma name Huidi. In the summer of the third year of Taiqing, the rebel Hou Jing captured Taicheng.
甲士五百人自衛。帶劍上殿拜訖。帝神色自若。使引向三公坐榻謂曰。卿在戎日久無乃為勞。景惶懼不能對。出謂左右曰。吾每據鞍臨敵。矢石交下了無所怖。今見蕭公使人畏懾。豈非天威難犯。吾不復見之矣。及景自稱大丞相而徴求無已。帝憤之。遂寢疾。然齋戒不衰。日夕唸佛不絕於口。獨皇太子侍側。五月丙辰大漸不能進膳。久而口苦索蜜。未至而舉手曰荷荷。遂崩于凈居殿。年八十有六。帝曰角龍顏。舌文八字。項有浮光。身映日無影。右手文成武字。幼嘗蹈空而行。所居之室常若雲氣。人或遇者體輒肅栗。前後受命符瑞凡六十餘事。及即位太極殿。常有六龍各守一柱。其神奇異瑞自書契已來人君皆所未有。幼而好學。六藝備閑棋登逸品。至於陰陽緯候卜筮占決草𨽻尺牘騎射並洞精微。雖登大位萬機多務。猶手不釋卷然燭側光常至戊夜。撰通史六百卷．金海三十卷．五經義注講䟽等合二百餘卷．贊序詔語銘誄箴頌箋奏諸文凡一百一十卷。晚奉佛道日止一食。膳無鮮腴唯豆羹糲飯而已。或遇事擁不暇就食。日才過中便漱口而坐。制涅槃．大品．凈名．三慧諸經義記數百卷。聽覽餘暇即于重云殿同泰寺講說。名僧碩學四部聽眾常萬餘。衣布衣木綿皂帳。一冠三載一被二年。自五十外便斷房室。不飲酒不聽音樂。非
宗廟祭祀大會饗宴及諸法事未嘗舉樂。勤于政事。每冬月四更竟即來把燭看事。執筆觸寒手為皴裂。然仁愛不斷。親親及所近幸愆犯多縱舍。坐是政刑弭紊。每決死罪常矜哀流涕然後可奏。性方正。雖居小殿暗室常理衣冠。小坐暑月未嘗褰袒。雖見內豎小臣如遇嚴賓焉。謚曰武皇帝。廟號高祖(出南史)。史官魏徴曰。高祖固天攸縱聰明稽古道亞生知。學為博物允文允武多藝多才。爰自諸生不羈之度屬。昏兇肆虐天倫及禍。糾合義旅將雪家冤。曰紂可伐。不期而會龍躍樊漢電擊湘郢。剪離德如振槁。取獨夫如拾遺。其雄才大略固不可得而稱矣。既懸白旗之首。方應皇天之眷。而布澤施仁悅近來遠。開蕩蕩之王道。革靡靡之商俗。大修文學盛飾禮容。鼓扇玄風闡揚儒業。介冑仁義折衝樽俎。聲振寰區澤周遐裔。干戈載戢凡數十年。濟濟焉洋洋焉魏。晉已來未有若斯之盛也。然不能息末孰本斫雕爲樸。慕名好事崇尚浮華。抑揚孔墨流連釋老。幾終夜不寐或日旰不食。非弘道以利物。唯飾智以驚愚。且心未遺榮虛廁蒼頭之位。高談脫屣終戀黃屋之尊。夫人之大欲在乎飲食男女。至於軒冕殿堂非有切身之急。高祖屏除嗜慾眷戀軒冕。得其所難而滯其所易。可謂神有所不達智有所不通矣。
論曰。魏鄭公論梁武帝可謂天下
【現代漢語翻譯】 現代漢語譯本：宗廟祭祀大會的宴飲以及各種法事活動中，梁武帝從未舉行音樂演奏。他勤于處理政事，每到冬天的四更天（凌晨兩點左右）就起來，點著蠟燭處理事務。因為執筆時天氣寒冷，手常常凍裂。然而，他的仁愛之心從未停止，對於親近的人以及身邊受寵幸的人，即使犯了過錯，也常常寬容赦免。正因為如此，政治刑法有所鬆弛紊亂。每當判決死刑時，他總是憐憫哀嘆，流下眼淚，然後才允許上奏。他的性格方正，即使身處小殿或昏暗的房間，也總是整理好衣冠。即使在炎熱的夏天，他也不會隨便敞開衣襟。即使是面對內侍或小臣，也像對待尊貴的客人一樣恭敬。他的謚號是武皇帝，廟號是高祖（出自《南史》）。 史官魏徵評價說：『梁高祖確實是天賦異稟，聰明好學，精通古代的治國之道，幾乎是生來就具備這些知識。他博學多才，文武雙全。從一個普通的讀書人開始，經歷了動盪不安的時期，面對倫理道德淪喪、災禍頻發的局面，他聚集起義軍，決心洗刷家族的冤屈。他認為紂王是可以討伐的。起兵的過程非常順利，就像龍從樊、漢起飛，閃電擊中湘、郢一樣。他剷除那些背離道德的人，就像掃除枯草一樣；奪取殘暴君王的權力，就像拾取遺失的東西一樣。他的雄才大略確實是無法用言語來形容的。他舉起白旗表示順應天命，廣施恩澤，使近處的人喜悅，遠處的人歸順。他開創了光明正大的王道，革除了奢靡的商業習俗。他大力發展文學，盛行禮儀，宣揚玄學，弘揚儒家事業。他身披仁義的鎧甲，用談判代替戰爭。他的聲威震動整個世界，恩澤普及到遙遠的邊疆。戰爭平息了幾十年，國家繁榮昌盛，這種盛況是魏晉以來從未有過的。』 『然而，他不能夠抑制次要的事務，重視根本的事務，不能夠把精雕細琢的東西恢復到樸素的狀態。他追求名聲，喜歡好事，崇尚浮華。他對孔子、墨子的學說褒貶不一，對佛教和道教卻流連忘返。他有時整夜不睡覺，有時直到太陽很高才吃飯。他不是爲了弘揚正道來利益百姓，而是爲了用小聰明來迷惑愚昧的人。而且，他的內心並沒有忘記榮華富貴，即使身處簡陋的地位，高談闊論要拋棄一切，最終還是貪戀皇帝的尊位。人們最大的慾望在於飲食男女，至於高官厚祿和華麗的宮殿，並不是人們迫切需要的。高祖能夠摒棄嗜慾，卻貪戀高官厚祿。他得到了他難以得到的，卻執著於他容易得到的。可以說，他的精神有所不通達，他的智慧有所不明白。』 評論說：魏徵評論梁武帝，可以說是天下...
【English Translation】 English version: During ancestral temple sacrifices, grand banquets, and various Dharma ceremonies, Emperor Wu of Liang never included musical performances. He was diligent in state affairs. Every winter, he would rise before dawn, around the fourth watch (approximately 2 AM), and attend to matters by candlelight. His hands would become chapped and cracked from holding the writing brush in the cold. However, his benevolence never ceased. He often pardoned the transgressions of his relatives and favored courtiers. As a result, political and penal laws became somewhat lax and disordered. Whenever a death sentence was to be decided, he would always feel pity and sorrow, shedding tears before allowing the matter to be reported to him. He was upright in character. Even in a small palace or a dimly lit room, he would always arrange his attire properly. Even in the hot summer months, he would never casually expose his upper body. He treated even the inner servants and minor officials with the same respect as honored guests. His posthumous title was Emperor Wu, and his temple name was Gaozu (from the History of the Southern Dynasties). The historian Wei Zheng commented: 'Emperor Gaozu of Liang was indeed endowed with extraordinary intelligence and a love for learning. He was well-versed in the ancient ways of governance, almost as if he were born with this knowledge. He was erudite and versatile, skilled in both literary and military arts. Starting as a common scholar, he lived through a turbulent period, facing the decline of ethics and morality and the frequent occurrence of disasters. He gathered righteous armies, determined to avenge his family's grievances. He believed that King Zhou could be overthrown. The process of raising an army was remarkably smooth, like a dragon taking flight from Fan and Han, and lightning striking Xiang and Ying. He eliminated those who deviated from morality as easily as sweeping away withered grass; he seized power from the tyrannical ruler as easily as picking up something lost. His heroic talent and grand strategy are truly beyond description.' 'He raised the white flag to indicate his compliance with the will of Heaven, and he generously bestowed favors, pleasing those nearby and attracting those from afar. He inaugurated the path of enlightened kingship, reformed the decadent customs of commerce. He vigorously promoted literature, emphasized ritual propriety, propagated Xuanxue (Neo-Daoism), and promoted Confucianism. He wore the armor of benevolence and righteousness, and used diplomacy instead of war. His reputation resonated throughout the world, and his grace extended to distant lands. Wars ceased for several decades, and the country flourished. Such prosperity had not been seen since the Wei and Jin dynasties.' 'However, he was unable to restrain minor matters and value fundamental matters, unable to restore elaborately carved things to their original simplicity. He pursued fame, enjoyed good deeds, and admired extravagance. He alternately praised and criticized the doctrines of Confucius and Mozi, and he lingered over Buddhism and Daoism. Sometimes he would stay awake all night, and sometimes he would not eat until the sun was high. He did not promote the right path to benefit the people, but rather used petty cleverness to deceive the ignorant. Moreover, his heart never forgot glory and wealth. Even in a humble position, he would talk grandly about abandoning everything, but in the end, he still coveted the emperor's position. People's greatest desires lie in food, drink, and sex, while high office and magnificent palaces are not what people urgently need. Emperor Gaozu was able to abandon desires, but he coveted high office and wealth. He obtained what was difficult for him to obtain, but he clung to what was easy for him to obtain. It can be said that his spirit was somewhat unenlightened, and his wisdom was somewhat unclear.' Commentary: Wei Zheng's commentary on Emperor Wu of Liang can be said to be the world's...
仁人之言也。而新唐史蕭瑀傳贊亦曰。梁蕭氏興江左。實有功在民厥。終無大惡。以浸微而亡。故余祉及其後裔。以此驗鄭公之論益可詳矣。然韓退之嘗曰。梁武餓死臺城。蓋謂其屏嗜慾絕午後食。至臨終齋戒不衰。在恣情豐美享用者視之。近乎餓死耳。猶孔子稱伯夷叔齊餓死首陽。其微意乃所以成其美焉。豈謂不得食而餓死哉。凡議得失成敗如魏鄭公之言。乃春秋責備賢者之旨。得不為萬世之公道哉。
承聖元年。三藏真諦將歸天竺。至廣州。刺史歐陽頠延之制止寺。沙門慧愷等請譯起信．俱舍等論。諦有氣宇風神爽邁。頠之子紇居別墅在河渚間。諦每訪紇。以坐具敷水面跏趺其上飄然往還。坐具略不沾潤。或不敷具即折荷葉而濟。時好事多圖𦘕而奉祀之。
荊山居士陸法和。少隱江陵清溪山。服勤沙門執弟子禮。及長出游。語音巴楚容色異常。以操行絕等為梁湘東王所重。爵以閑散。甚為諸公欽敬。初侯景始降。法和知其必叛。以語朱元英。元英不了其意。未久景圍京城。元英求䇿。和曰取果宜待熟。景遣將任約擊湘東王。法和就乞軍御之。對壘赤沙湖。賊因風縱火燒廬。法和以白羽扇揮風。風即返。約軍大潰。士卒求約不獲。法和曰。洲際有水剎。約在其下也。可往擒之。果得約抱剎仰頭出鼻。法
【現代漢語翻譯】 現代漢語譯本：這是仁人君子說的話。而且《新唐書·蕭瑀傳》的讚語也說，梁朝蕭氏在江左興起，確實對百姓有功勞，最終也沒有什麼大的惡行，因為逐漸衰微而滅亡，所以剩餘的福澤延續到他們的後代。用這件事來驗證鄭公的言論，就更加可以詳細考察了。然而韓愈曾經說過，梁武帝餓死在臺城，大概是說他剋制慾望，斷絕午後進食，直到臨終時齋戒也不衰退。在那些放縱情慾、享受豐盛美味的人看來，這近乎于餓死罷了。就像孔子稱讚伯夷、叔齊餓死在首陽山一樣，其中的深意正是爲了成就他們的美名。難道是真的因為沒有食物而餓死嗎？凡是議論得失成敗，像魏鄭公說的那樣，才是春秋責備賢者的宗旨，難道不應該是萬世公認的道理嗎？ 承聖元年（552年），三藏法師真諦準備返回天竺（印度）。到達廣州時，刺史歐陽頠（人名）邀請他住在制止寺。沙門慧愷（人名）等人請求翻譯《起信論》、《俱舍論》等論著。真諦氣度不凡，風采神韻超脫。歐陽頠的兒子紇（人名）住在河邊的別墅里，真諦每次拜訪紇，都用坐具鋪在水面上，然後跏趺坐在上面，飄然往來，坐具幾乎不沾濕。或者不鋪坐具，就折一片荷葉來渡河。當時好事者大多畫了他的畫像來供奉。 荊山居士陸法和（人名），年輕時隱居在江陵（地名）清溪山（地名），像沙門一樣勤奮修行，以弟子之禮侍奉僧人。長大后外出遊歷，口音帶著巴楚（古代地名）一帶的方言，容貌也與常人不同。因為品行高潔，被梁朝湘東王（官名）所器重，授予閑散的官職，受到很多公卿的欽佩。當初侯景（人名）剛投降時，陸法和就知道他一定會叛亂，把這件事告訴了朱元英（人名）。朱元英不明白他的意思。沒過多久，侯景就包圍了京城，朱元英向陸法和求計。陸法和說：『摘取果實應該等待成熟。』侯景派遣將領任約（人名）攻打湘東王，陸法和就請求率軍抵禦他。兩軍在赤沙湖（地名）對壘。賊軍趁著風勢放火燒燬營房，陸法和用白羽扇扇風，風立刻反向吹去，任約的軍隊大敗。士兵們尋找任約卻找不到。陸法和說：『洲的邊緣有座水剎（寺廟），任約就在下面。可以去抓他。』果然抓到了任約，他抱著剎柱，仰著頭，鼻子露在外面。
【English Translation】 English version: These are the words of a benevolent person. Moreover, the eulogy in the 'Biography of Xiao Yu' in the 'New History of the Tang Dynasty' also says that the Xiao family of the Liang Dynasty rose in Jiangzuo (area south of the Yangtze River), and indeed had merits for the people, and ultimately did not have any major evils. Because it gradually declined and perished, the remaining blessings extended to their descendants. Using this to verify Zheng Gong's (Wei Zheng) theory, it can be examined in more detail. However, Han Yu once said that Emperor Wu of Liang starved to death in Taicheng (a city), probably meaning that he restrained his desires and abstained from eating after noon, and his fasting did not diminish until his death. In the eyes of those who indulge in desires and enjoy rich delicacies, this is close to starvation. Just like Confucius praised Boyi and Shuqi for starving to death in Shouyang Mountain, the subtle meaning is to achieve their good name. Is it really starving to death because there is no food? All discussions about gains and losses, success and failure, like what Wei Zheng said, are the principles of the Spring and Autumn Period's criticism of the virtuous, shouldn't it be the universally recognized truth for all ages? In the first year of Chengsheng (552 AD), the Tripitaka Master Paramārtha (Sanzang Zhen諦) was preparing to return to India (Tian竺). When he arrived in Guangzhou, the governor Ouyang Wei (歐陽頠) invited him to stay at Zhizhi Temple. The monks Huikai (慧愷) and others requested to translate treatises such as the 'Awakening of Faith' (起信論) and the 'Abhidharma-kośa' (俱舍論). Paramārtha had an extraordinary demeanor and spirit. Ouyang Wei's son He (紇) lived in a villa by the river. Every time Paramārtha visited He, he would spread his seat on the water surface, then sit in the lotus position on it, floating back and forth, and the seat would hardly get wet. Or, if he didn't spread the seat, he would fold a lotus leaf to cross the river. At that time, many people who loved these stories drew his portrait and worshiped it. The recluse of Jing Mountain, Lu Fahe (陸法和), was young and lived in seclusion in Qingxi Mountain (清溪山) in Jiangling (江陵). He diligently practiced like a monk and served the monks with the etiquette of a disciple. When he grew up, he traveled around, and his accent was from the Ba-Chu (巴楚) area, and his appearance was also different from ordinary people. Because of his noble character, he was valued by the Prince of Xiangdong (湘東王) of the Liang Dynasty and was granted a leisurely official position, and he was admired by many nobles. When Hou Jing (侯景) first surrendered, Lu Fahe knew that he would definitely rebel, and told Zhu Yuanying (朱元英) about this. Zhu Yuanying did not understand his meaning. Before long, Hou Jing besieged the capital, and Zhu Yuanying asked Lu Fahe for advice. Lu Fahe said, 'Picking fruit should wait until it is ripe.' Hou Jing sent the general Ren Yue (任約) to attack the Prince of Xiangdong, and Lu Fahe requested to lead the army to resist him. The two armies confronted each other at Chisha Lake (赤沙湖). The rebel army took advantage of the wind to set fire to the barracks, and Lu Fahe fanned the wind with a white feather fan, and the wind immediately blew back, and Ren Yue's army was defeated. The soldiers searched for Ren Yue but could not find him. Lu Fahe said, 'There is a water temple (剎) on the edge of the island. Ren Yue is under it. You can go and catch him.' Sure enough, Ren Yue was caught, holding the temple pillar, with his head up and his nose exposed.
和舍之。謂王曰。他日當得力。約後果立傚法和。所至江湖必立放生池。切戒剎生。湘東即位是為元帝。以法和為郢州刺史。始法和欲大舉定魏。帝不許。法和笑曰。吾嘗不希釋梵天王坐處。豈窺人王位耶。但于空王佛所與王有因緣。如不能用則奈業何。帝敗歸齊。齊宣帝喜其來。封太尉賜甲第。法和乞為佛寺。身居偏室。日手持香爐行道禮佛燒香凝坐。預期死日。時至坐去。尸縮三尺許。題壁曰。十年天子為尚可。百日天子急如火。週年天子遞代坐。又曰。二母生三天。兩天共五年。指婁大后也。人懼。涂削之。終不能去。其神異如此。
后齊
敘曰。元魏將李其祚分崩肅宗。孝明帝崇尚佛法。胡太后親臨國政。一紀之內天下晏然。及帝崩太后死。高歡誅賊爾朱榮于鄴。燒洛陽宮室。奉清河郡王立於鄴。凡一十七載扶翼魏朝。至太清三年武帝崩。歡亦先殞。世子澄襲相王位。未幾而殂。魏靜帝乃遜位於高洋。即歡之第三子也。世族武川。仍都鄴下。神用卓詭智愚混兼。十餘年間教法中興。僧至二百餘萬。寺院凡四萬余所。六主相承二十有八年。為周所滅。
承聖三年。北齊高帝詔僧稠禪師。稠將啟行而峰巒振響飛走悲鳴。如是者三日而止。稠至京師。帝降蹕迎候。命入宮授菩薩戒。盡停五坊鷹犬
【現代漢語翻譯】 現代漢語譯本： 法和離開了。他告訴湘東王（Xiangdong Wang，即後來的元帝）說：『將來我會幫助你的。』之前他們約定好，法和會建立傚法佛法的榜樣。他所到的地方，如江湖一帶，必定設立放生池，嚴格禁止殺生。湘東王即位，是為元帝。任命法和為郢州刺史（Yingzhou governor）。起初，法和想要大舉進攻北魏（Northern Wei），元帝沒有允許。法和笑著說：『我曾經不稀罕釋梵天王（Śakra，佛教中的帝釋天）的座位，難道會窺視人間的王位嗎？只是我在空王佛（空王佛，指過去七佛中的毗婆尸佛）那裡與您有因緣。如果不能任用我，那又有什麼辦法呢？』元帝戰敗歸附北齊（Northern Qi）。齊宣帝（Emperor Xuan of Qi）很高興他來，封他為太尉（Grand Commandant），賞賜豪華的府邸。法和請求將府邸改為佛寺，自己住在偏房。每天手持香爐，繞佛行走，禮佛燒香，凝神靜坐，預知自己去世的日期。時間到了，就坐著去世了。屍體縮小了三尺左右。他在墻上題寫道：『做十年天子還算可以，做一百天子急如火。做週年天子輪流坐。』又寫道：『二母生三天，兩天共五年。』指的是婁太后（Empress Lou）。人們害怕，塗抹掉這些字，最終卻無法去除。他的神異之處就是這樣。
后齊（Later Qi）：
敘述：元魏（Northern Wei）的將領李其祚（Li Qizuo）導致了肅宗（Emperor Suzong）的崩潰。孝明帝（Emperor Xiaoming）崇尚佛法。胡太后（Empress Dowager Hu）親自處理國家政事。十幾年內，天下太平。等到孝明帝去世，胡太后也死了，高歡（Gao Huan）在鄴城（Ye city）誅殺了叛賊爾朱榮（Erzhu Rong），焚燒了洛陽（Luoyang）的宮室，擁立清河郡王（Prince of Qinghe）在鄴城即位。總共十七年，扶持輔佐魏朝。到太清三年（Taiqing 3），武帝（Emperor Wu）去世，高歡也先去世了。世子高澄（Gao Cheng）繼承了相王的爵位，不久也去世了。魏靜帝（Emperor Jing of Wei）於是將皇位禪讓給高洋（Gao Yang），也就是高歡的第三個兒子。高洋是世族武川人（Wuchuan），仍然定都鄴城。他神機莫測，智慧和愚笨兼具。十幾年間，佛教教法得以中興，僧人達到兩百多萬，寺院有四萬多所。六位君主相繼繼承皇位，共有二十八年，最終被北周（Northern Zhou）所滅。
承聖三年（Chengsheng 3），北齊高帝（Emperor Gao of Northern Qi）詔令僧稠禪師（Chan Master Sengchou）。僧稠禪師將要出發的時候，山峰震動，鳥獸悲鳴，像這樣持續了三天停止。僧稠禪師到達京師，高帝下車迎接，命令他入宮，授予菩薩戒（Bodhisattva precepts），全部停止了五坊的鷹犬（hawks and hounds）。
【English Translation】 English version: Fahe departed. He said to King Xiangdong (Xiangdong Wang, later Emperor Yuan): 'In the future, I will be of assistance to you.' Previously, they had agreed that Fahe would establish a model of emulating the Buddha's teachings. Wherever he went, such as the Jianghu area, he would certainly establish release ponds, strictly prohibiting killing. King Xiangdong ascended the throne, becoming Emperor Yuan. He appointed Fahe as the governor of Yingzhou. Initially, Fahe wanted to launch a large-scale attack on Northern Wei, but Emperor Yuan did not allow it. Fahe smiled and said, 'I have never coveted the seat of Śakra (Śakra, the lord of the devas in Buddhism), would I covet the throne of a human king? It is only that I have a karmic connection with you at the place of Vipassī Buddha (Vipassī Buddha, one of the seven Buddhas of the past). If you cannot employ me, then what can be done about karma?' Emperor Yuan was defeated and returned to Northern Qi. Emperor Xuan of Qi was very pleased with his arrival, conferred upon him the title of Grand Commandant, and bestowed upon him a luxurious mansion. Fahe requested that the mansion be converted into a Buddhist temple, and he himself resided in a side room. Every day, he held an incense burner, walked around the Buddha, prostrated to the Buddha, burned incense, and sat in meditation, foreknowing the date of his death. When the time came, he passed away while sitting. His corpse shrank by about three feet. He wrote on the wall: 'To be emperor for ten years is still acceptable, to be emperor for a hundred days is as urgent as fire. To be emperor for a year is to sit in rotation.' He also wrote: 'Two mothers give birth to three heavens, two heavens together for five years,' referring to Empress Lou. People were afraid and tried to erase these words, but ultimately could not remove them. Such was his miraculous nature.
Later Qi:
Account: Li Qizuo, a general of Northern Wei, caused the collapse of Emperor Suzong. Emperor Xiaoming revered Buddhism. Empress Dowager Hu personally handled state affairs. Within a dozen years, the world was at peace. When Emperor Xiaoming passed away and Empress Dowager Hu also died, Gao Huan executed the rebel Erzhu Rong in Ye city, burned the palaces of Luoyang, and enthroned the Prince of Qinghe in Ye city. For a total of seventeen years, he supported and assisted the Wei dynasty. By Taiqing 3, Emperor Wu passed away, and Gao Huan also died before him. His heir, Gao Cheng, inherited the title of Prince of Xiang, and soon also passed away. Emperor Jing of Wei then abdicated the throne to Gao Yang, who was Gao Huan's third son. Gao Yang was from the Wuchuan aristocratic family and still established the capital in Ye city. He was unpredictable, possessing both wisdom and foolishness. During the dozen years, the Buddhist teachings were revived, with monks reaching over two million and temples numbering over forty thousand. Six rulers succeeded each other for a total of twenty-eight years, and were eventually destroyed by Northern Zhou.
In Chengsheng 3, Emperor Gao of Northern Qi issued an edict to Chan Master Sengchou. When Chan Master Sengchou was about to depart, the mountain peaks shook and birds and beasts cried mournfully, continuing like this for three days before stopping. When Chan Master Sengchou arrived at the capital, Emperor Gao descended from his carriage to greet him, ordered him to enter the palace, and conferred upon him the Bodhisattva precepts, completely stopping the hawks and hounds of the five workshops.
及傷生之具。禁境內屠殺。稠留禁中四十日。出居外寺。尋有旨罷講席。俾沙門盡習禪觀。稠入諫帝。以為弘通教理漸誘童蒙正賴講授。愿勿禁也。從之。及宣帝即位。嘗謁稠。稠床坐不迎。其徒有勸迎者。稠曰。昔賓頭盧尊者迎阿育王起行七步。致王失國七年。貧道雖寡德。冀帝獲福耳。俄以此被𧮂。帝御之將復入寺。按其不敬誅之。稠密知之。及帝入寺。預出十里許候之。帝怪問。稠曰。恐身血污伽藍。故遠來就刃耳。帝懼然悔謝。謂其臣楊遵曰。朕不明幾。妄黷聖師。即奉之如故。因從容啟曰。陛下前身羅剎也。今好殺。蓋余習耳。帝問何以知之。稠請以盆貯水自咒之。命帝臨觀。果見自形正羅剎之狀。仍有群羅剎隨之。帝大驚。自是絕葷。終日坐禪禮佛行道如旋風焉。
杜弼。字輔言。中山曲陽人。年十三。進士甄琛問䇿。下筆如流。王澄見所答嘆曰。王佐才也。仕高歡。甚見敬使。魏帝知弼深於佛理。問經中佛性法性何異。弼曰正是一理。帝曰。說者言法性寬。佛性狹。如何。弼曰。在寬成寬。在狹成狹。若論性體。非寬非狹。帝曰。既言成寬成狹。何得非狹非寬。弼曰。若定是寬則不能成狹。若定是狹亦不能為寬。以非寬非狹故能寬能狹。所成雖異能成常一。帝曰善。奉使稱旨既還。文襄問政要。
【現代漢語翻譯】 現代漢語譯本： （他）還包括傷害生命的工具。禁止在境內進行屠殺。稠禪師被軟禁在宮中四十天。之後搬到外面的寺廟居住。不久，皇帝下旨停止講經，讓所有僧人專心修習禪定。稠禪師進諫皇帝，認為弘揚佛法教義，逐步引導年幼無知的人，主要依靠講經授課，希望不要禁止。皇帝聽從了他的建議。等到宣帝即位后，曾經拜訪稠禪師。稠禪師坐在床上沒有起身迎接。他的弟子有人勸他起身迎接，稠禪師說：『過去賓頭盧尊者迎接阿育王時起身走了七步，導致阿育王失去了七年的國家。貧道雖然德行淺薄，希望皇帝能夠獲得福報。』不久，稠禪師因此事受到責備。皇帝打算進入寺廟，認為他不敬，要殺了他。稠禪師暗中知道了這件事。等到皇帝進入寺廟時，他提前在十里以外的地方等候。皇帝感到奇怪，問道原因。稠禪師說：『恐怕我的血會玷污伽藍（寺廟），所以遠遠地來這裡接受處決。』皇帝感到害怕，後悔地道歉，對他的臣子楊遵說：『朕不明事理，冒犯了聖師。』於是像原來一樣尊敬他。皇帝於是從容地問道：『陛下前世是羅剎（惡鬼）啊，現在喜歡殺戮，大概是以前的習氣吧。』皇帝問他怎麼知道的。稠禪師請求用盆子裝水，自己唸咒，讓皇帝親自觀看。皇帝果然看到自己的形象正是羅剎的模樣，還有一群羅剎跟隨著他。皇帝大吃一驚，從此不再吃葷，整天坐禪、禮佛、修行，像旋風一樣不停歇。
杜弼，字輔言，中山曲陽人。十三歲時，進士甄琛用策論來考察他，他下筆如有神助。王澄看到他的回答後感嘆道：『這是王佐之才啊！』他侍奉高歡，很受敬重和重用。魏帝知道杜弼精通佛理，問他經書中所說的佛性和法性有什麼不同。杜弼說：『本來就是同一個道理。』皇帝說：『有人說，法性寬廣，佛性狹隘，這是為什麼呢？』杜弼說：『在寬廣中就成為寬廣，在狹隘中就成為狹隘。如果從性體的角度來說，就既不是寬廣也不是狹隘。』皇帝說：『既然說是成為寬廣，成為狹隘，怎麼能說不是狹隘也不是寬廣呢？』杜弼說：『如果一定是寬廣，就不能成為狹隘；如果一定是狹隘，也不能成為寬廣。正因為不是寬廣也不是狹隘，所以才能成為寬廣，才能成為狹隘。所成就的雖然不同，但能成就的本體始終如一。』皇帝說：『說得好！』杜弼奉命出使，很好地完成了任務回來后，文襄王高澄問他為政的要點。
【English Translation】 English version: Including instruments for harming living beings. Slaughtering is prohibited within the territory. The monk Chou was confined in the palace for forty days. Then he moved to a temple outside. Soon, the emperor issued an edict to cease lecturing on scriptures, instructing all monks to focus on practicing meditation. Chou advised the emperor, believing that propagating Buddhist teachings and gradually guiding the ignorant relied mainly on lecturing, and he hoped it would not be prohibited. The emperor followed his advice. When Emperor Xuan ascended the throne, he once visited Chou. Chou remained seated on his bed without rising to greet him. Some of his disciples advised him to rise and greet the emperor, but Chou said, 'In the past, when Venerable Pindola greeted King Ashoka, he rose and walked seven steps, causing the king to lose his kingdom for seven years. Although I am of meager virtue, I hope the emperor will receive blessings.' Soon after, Chou was blamed for this. The emperor intended to enter the temple, considering him disrespectful, and wanted to kill him. Chou secretly knew about this. When the emperor entered the temple, he waited for him ten miles away. The emperor was surprised and asked why. Chou said, 'I fear that my blood would defile the Sangharama (temple), so I came here from afar to accept execution.' The emperor was frightened, repented, and apologized, saying to his minister Yang Zun, 'I was ignorant and offended the holy teacher.' So he respected him as before. The emperor then asked leisurely, 'Your Majesty was a Rakshasa (demon) in your previous life, and now you like to kill, probably because of your past habits.' The emperor asked how he knew. Chou requested to fill a basin with water, chant mantras himself, and let the emperor observe it personally. The emperor indeed saw his image as a Rakshasa, with a group of Rakshasas following him. The emperor was greatly shocked and from then on, he abstained from meat, meditating, worshiping Buddha, and practicing the Dharma all day long, like a whirlwind.
Du Bi, styled Fuyan, was from Quyang in Zhongshan. At the age of thirteen, the Jinshi (a high-level degree in imperial China) Zhen Chen tested him with a policy essay, and he wrote fluently. Wang Cheng, upon seeing his answer, exclaimed, 'This is the talent of a king's advisor!' He served Gao Huan and was highly respected and valued. Emperor Wei, knowing that Du Bi was well-versed in Buddhist principles, asked him what the difference was between Buddha-nature (Fo Xing) and Dharma-nature (Fa Xing) as mentioned in the scriptures. Du Bi said, 'They are originally the same principle.' The emperor said, 'Some say that Dharma-nature is broad, while Buddha-nature is narrow. Why is that?' Du Bi said, 'In breadth, it becomes broad; in narrowness, it becomes narrow. If we speak of the nature of the essence, it is neither broad nor narrow.' The emperor said, 'Since it is said to become broad and become narrow, how can it be said to be neither narrow nor broad?' Du Bi said, 'If it were definitely broad, it could not become narrow; if it were definitely narrow, it could not become broad. Precisely because it is neither broad nor narrow, it can become broad and can become narrow. Although what is achieved is different, the essence that achieves it is always the same.' The emperor said, 'Well said!' After Du Bi was sent on a mission and returned successfully, King Wenxiang Gao Cheng asked him about the essentials of governance.
弼曰。天下大務莫過刑賞二端。賞一人而天下喜。罰一人而天下服。二事得中。自然盡善。文襄悅曰。言雖不多於理甚要。
紹泰元年。道士陸修靜等初為梁武所棄。遂奔入魏。至是頗盛。而齊宣帝復事佛。靜等忌之。詣闕請與釋子角法。有旨令上統剋日較勝負。至期大集公卿。修靜等以術咒僧衣缽及宮殿樑柱皆飛舉震動。諸僧相顧鈌然無以對之。於是萬衆喧譁得以道流為勝。修靜等雀躍魚視。高自矜誇以己為神仙輩也。又言。沙門現一我即現二。今以小術誘之耳。帝顧謂上統曰佛門豈無人哉。第求之。它日別對。遂罷。未幾上統求獲法師曇顯。即抗表請與道流定奪真偽。十月乙卯朔會於正殿。百僚臨證。顯被酒出衆曰。嘗聞道流有言。沙門現一我即現二。果爾否。修靜曰然。顯翹一足曰。我正現一。請卿現二。道士默無所為。顯斥曰。爾曹間者未遇勍敵。敢以小術自肆。即以稠禪師袈裟置地。使咒之道流併力作法逾時不能動。帝來左右取衣。益十輩不能舉。顯即自取置梁間。使咒樑柱亦不能動。其徒慚縮無人色。獨修靜更欲以頰舌勝之。即曰。佛家自標為內教。內則小也。以我道家為外教。外則大也。顯應聲曰。然則天子居九重之內。亦應小於百官。靜氣咽無對。群臣皆呼萬歲忻躍而罷。顯不知何許人。風度
【現代漢語翻譯】 現代漢語譯本： 弼說：『天下最重要的事務莫過於刑罰和賞賜這兩方面。賞賜一個人，天下人都高興；懲罰一個人，天下人都信服。這兩件事做得恰當，自然就盡善盡美了。』文襄帝高興地說：『話雖然不多，但道理非常重要。』
紹泰元年，道士陸修靜等人最初被梁武帝拋棄，於是逃奔到北魏。到這時，他們的勢力頗為興盛。而齊宣帝又崇信佛教。陸修靜等人嫉妒佛教，到朝廷請求與僧人比試法術。皇帝下旨讓上統法師擇日較量勝負。到了約定的日期，聚集了眾多公卿大臣。陸修靜等人用道術詛咒僧人的衣缽以及宮殿的樑柱，使它們都飛起震動。眾僧面面相覷，不知如何應對。於是眾人喧譁，認為道教獲勝。陸修靜等人得意洋洋，自以為是神仙一流。他們還說：『沙門現出一個，我就現出兩個。現在只不過是用小法術引誘他們罷了。』皇帝回頭對上統法師說：『佛門難道沒有人嗎？』讓他去尋找。之後不久，上統法師找到了曇顯法師，立即上表請求與道教徒決斷真偽。十月初一，在正殿舉行法會，百官臨場作證。曇顯法師喝了酒，走出人群說：『我曾聽說道教徒說，沙門現出一個，我就現出兩個。果真是這樣嗎？』陸修靜說是的。曇顯法師翹起一隻腳說：『我正現出一個，請你現出兩個。』道士沉默不語，無所作為。曇顯法師斥責道：『你們這些人只是沒有遇到強大的對手，才敢用小法術放肆。』隨即把稠禪師的袈裟放在地上，讓道教徒用咒語，他們竭盡全力施法，過了很久也不能使袈裟移動。皇帝讓左右侍從去拿袈裟，增加到十個人也不能舉起。曇顯法師自己取來袈裟，放在樑上，讓他們用咒語，也不能使樑柱移動。道教徒慚愧退縮，臉色蒼白。只有陸修靜還想用口舌取勝，就說：『佛家自稱是內教，內就是小。我們道家是外教，外就是大。』曇顯法師應聲說：『那麼天子住在九重宮殿之內，也應該小於百官了。』陸修靜氣噎語塞，無言以對。群臣都高呼萬歲，歡欣鼓舞地散去了。曇顯法師不知道是哪裡人，風度不凡。
【English Translation】 English version: Bi said, 'In all the world's great affairs, nothing surpasses the two aspects of punishment and reward. To reward one person brings joy to the world; to punish one person brings the world to submission. When these two matters are handled with balance, naturally everything will be perfect.' Emperor Wenxiang happily said, 'Though the words are few, the principle is of utmost importance.'
In the first year of Shaotai, the Daoist Lu Xiujing and others, initially abandoned by Emperor Wu of Liang, fled to the Northern Wei. By this time, their influence had grown considerably. However, Emperor Xuan of Qi once again favored Buddhism. Lu Xiujing and others, jealous of Buddhism, petitioned the court to compete with the Buddhist monks in magical arts. The emperor issued an edict for the High Priest Shangtong to choose a day to determine the victor. On the appointed day, many high officials and ministers gathered. Lu Xiujing and others used Daoist magic to curse the monks' robes and alms bowls, as well as the beams and pillars of the palace, causing them to fly up and shake. The monks looked at each other, at a loss for how to respond. Thereupon, the crowd clamored, believing that Daoism had won. Lu Xiujing and others were elated, considering themselves to be like immortals. They also said, 'When a Shramana manifests one, I manifest two. Now, we are merely using small tricks to entice them.' The emperor turned to High Priest Shangtong and said, 'Are there no capable individuals in the Buddhist community?' He instructed him to find someone. Not long after, High Priest Shangtong found Dharma Master Tanxian, and immediately submitted a memorial requesting to determine the truth between Daoists and Buddhists. On the first day of the tenth month, a gathering was held in the main hall, with hundreds of officials present to witness. Dharma Master Tanxian, having drunk wine, stepped forward and said, 'I have heard that the Daoists say, when a Shramana manifests one, I manifest two. Is that truly the case?' Lu Xiujing said yes. Dharma Master Tanxian raised one foot and said, 'I am now manifesting one, please manifest two.' The Daoist remained silent, unable to do anything. Dharma Master Tanxian rebuked, 'You people dare to act presumptuously with your petty tricks only because you have not encountered a strong opponent.' Immediately, he placed the kasaya of Zen Master Chou on the ground and had the Daoists chant spells, but they could not move it even after exerting all their efforts for a long time. The emperor had his attendants try to lift the kasaya, but even ten of them could not lift it. Dharma Master Tanxian then took the kasaya himself and placed it on a beam, and had them chant spells, but they could not move the beam either. The Daoists were ashamed and retreated, their faces pale. Only Lu Xiujing still wanted to win with his words, saying, 'The Buddhist family claims to be the inner teaching, and inner means small. Our Daoist family is the outer teaching, and outer means large.' Dharma Master Tanxian responded, 'Then the Son of Heaven, residing within the ninefold palace, should also be smaller than the hundreds of officials.' Lu Xiujing was speechless and unable to reply. The officials all shouted 'Long live the Emperor!' and dispersed joyfully. No one knew where Dharma Master Tanxian came from, but his demeanor was extraordinary.
弘曠趣向叵測。后不知終。是月丙辰宣帝詔曰。法門不二。真宗在一。求之正路。寂泊為本。祭酒道者。中世假託。俗人未悟。仍有祇崇。麹[麥*薜]是味喪昧虛宗。既乖仁祀之源。復違祭典之式。宜從禁止無或遵風。應道士自謂得神仙者。可上三爵臺飛騰遠舉。不能爾者並宜改迷歸正。詣昭玄上統剃度出家。繇是齊境道流遂衰焉。
論曰。陸修靜晉末訪匡山遠公。公送之過虎溪。及南齊竟陵王子良亦贈以白羽扇。二公賞遇如此。則修靜固亦奇士也。由晉抵北齊凡一百七十餘載。其對顯之術極為疏鄙。疑非修靜所為也。
而南山宣公論衡僧傳及神清北山錄皆有是說。二老非誣人者也。然則修靜向二百歲矣。使其果在。必有非常之術。予意對顯之徒。蓋宗事修靜者。既敗矣。故二公冒其名而罪之。此不得不辨。
法師法上。道德卓冠當時。宣帝詔置詔玄十統。命上為大統國師。築壇于內。具問道禮儀請上授歸戒。帝布發於地。令上踐其發而升座。帝授大戒畢。次命八座重臣及妃后戚屬皆授菩薩戒。創報德寺移上主之。上性儉素。雖當大統位國師而壞衣布褐。未嘗乘肩輿。世益以此重之。諺曰。四海僧望。道場法上。及周武廢教。上潛遁山澤未嘗廢講。大象初周宣帝復教。上喜甚。方誦勝鬘經及其半
【現代漢語翻譯】 現代漢語譯本：他的弘大曠遠的志趣令人難以捉摸，後來不知所終。北齊河清三年（公元564年）正月丙辰日，宣帝下詔說：『法門不是兩條道路，真正的宗旨只有一個。尋求真理要走正路，以寂靜淡泊為根本。那些祭酒道者，是中古時期假託的，世俗之人沒有覺悟，仍然有人尊崇他們。用酒麴釀造的食物喪失了真味，矇昧了虛無的宗旨，既違背了仁義祭祀的本源，又違反了祭祀典禮的規範，應該加以禁止，不得有人遵從。那些自稱得到神仙之術的道士，可以到三爵臺上去嘗試飛騰遠舉。不能做到的人，都應該改邪歸正，到昭玄寺由上統法師剃度出家。』因此，北齊境內的道教勢力就衰落了。
評論說：陸修靜在晉朝末年拜訪匡山的慧遠大師，慧遠大師送他過虎溪。到了南齊時期，竟陵王子蕭子良也贈送給他白羽扇。這兩位高士如此賞識他，可見陸修靜也確實是一位奇士。從晉朝到北齊，總共一百七十多年，陸修靜用來對質顯靈的法術卻極為粗鄙，令人懷疑不是陸修靜所為。
然而，道宣律師的《續高僧傳》和神清的《北山錄》都有這種說法。道宣和神清這兩位老法師不是誣陷別人的人。如果真是陸修靜所為，那麼他當時已經接近兩百歲了，如果他還活著，必定有非常之術。我認為那些對質顯靈的人，大概是宗奉陸修靜的人。他們失敗后，所以這兩位法師冒用陸修靜的名義來定罪他們。這一點不得不加以辨明。
法師法上，道德卓絕，冠絕當時。北齊宣帝下詔設定昭玄十統，任命法上為大統國師，在宮內築壇，完備地詢問佛法禮儀，請法上授皈依戒。宣帝鋪開頭髮在地上，讓法上踩著他的頭髮升座。宣帝受完大戒后，接著命令八座重臣以及妃后親屬都受菩薩戒。建立報德寺，讓法上主持。法上生性節儉樸素，即使擔任大統國師的職位，仍然穿著破舊的衣服，從不乘坐肩輿。世人因此更加敬重他。諺語說：『四海僧人的希望，道場法上。』到了北周武帝廢除佛教時，法上潛藏到山林中，但從未停止講經。大象初年，北周宣帝恢復佛教，法上非常高興，正在誦讀《勝鬘經》到一半。
【English Translation】 English version: His ambition was grand and far-reaching, yet ultimately its end remained unknown. In the first month, on the bingchen day of the third year of the Heqing era of the Northern Qi Dynasty (564 AD), Emperor Xuan issued an edict stating: 'The Dharma gate is not two paths; the true essence lies in one. Seeking truth requires following the correct path, with tranquility and detachment as its foundation. Those libationer Daoists are mere pretenses from the Middle Ages. The common people are unenlightened and still revere them. Fermented foods made with koji [wheat*bi] lose their true flavor and obscure the essence of emptiness, violating both the source of benevolent sacrifices and the norms of sacrificial rites. They should be prohibited, and no one should follow their ways. Those Daoists who claim to have attained the arts of immortals may attempt to ascend to the Three-Tiered Terrace and fly far away. Those who cannot do so should repent and return to the right path, going to the Zhaoxuan Temple to be tonsured and ordained as monks by the Abbot. ' Consequently, the influence of Daoism within the Northern Qi territory declined.
Commentary: Lu Xiujing visited Venerable Huiyuan of Mount Lu in the late Jin Dynasty, and Huiyuan escorted him across Tiger Creek. Later, Prince Ziliang of Jingling in the Southern Qi Dynasty also presented him with a white feather fan. These two eminent figures esteemed him so highly, indicating that Lu Xiujing was indeed an extraordinary person. From the Jin Dynasty to the Northern Qi Dynasty, a total of over 170 years, the techniques used for confronting and manifesting spirits were extremely crude, raising doubts as to whether they were actually performed by Lu Xiujing.
However, both Vinaya Master Daoxuan's 'Further Biographies of Eminent Monks' and Shenqing's 'Records of Northern Mountain' mention this. These two venerable monks were not ones to falsely accuse others. If it were indeed Lu Xiujing, he would have been nearly two hundred years old at the time, and if he were still alive, he would surely possess extraordinary abilities. I believe that those who confronted and manifested spirits were likely followers of Lu Xiujing. After their failure, these two monks attributed the blame to Lu Xiujing, using his name to condemn them. This point must be clarified.
Dharma Master Fa Shang's virtue and morality were outstanding, surpassing all others of his time. Emperor Xuan of the Northern Qi Dynasty issued an edict establishing the Ten Abbots of Zhaoxuan, appointing Fa Shang as the Great Abbot and National Preceptor. He had an altar built within the palace, thoroughly inquired about the Dharma rituals, and requested Fa Shang to bestow the refuge vows. Emperor Xuan spread his hair on the ground, allowing Fa Shang to step on his hair to ascend the seat. After Emperor Xuan received the great precepts, he then ordered the eight high-ranking officials, as well as the imperial consorts and relatives, to all receive the Bodhisattva precepts. He established Baode Temple and appointed Fa Shang as its abbot. Fa Shang was by nature frugal and simple, and even in his position as Great Abbot and National Preceptor, he still wore worn-out clothes and never rode in a sedan chair. The world increasingly respected him for this. As the saying goes, 'The hope of monks in the four seas, Fa Shang of the Dharma assembly.' When Emperor Wu of the Northern Zhou Dynasty abolished Buddhism, Fa Shang hid in the mountains and forests but never ceased lecturing on the scriptures. In the early years of the Daxiang era, Emperor Xuan of the Northern Zhou Dynasty restored Buddhism, and Fa Shang was overjoyed, reciting the 'Shrimala Sutra' halfway through.
。跏趺而逝。
齊書著作王劭述佛曰。釋氏非管窺所及。率爾妄言之。又引列禦寇書述商太宰問孔子聖人事。又黃帝游華胥氏之國。華胥氏之國在佛游神而已。此之所言彷彿于佛。石符姚世經譯遂廣。蓋欲柔伏人心。故多寓言以方便。不知是何神異浩蕩之甚乎。其說人身心善惡。世事因緣。以慈悲喜捨常樂我凈書辨至精。明如日月。非正覺孰能證之。凡在順首莫不歸命。達人則謹其身口修其定慧。平等解脫究竟菩提。及僻者為之。不能通理。徒務費端財力功利煩濁。猶六經皆有所失。未之深也已矣。
陳
敘曰。有梁祚微。禍難自作。東魏賊侯景因隙來奔。高祖建議內之。封為河南王。乘寵作亂遂陷臺城。先是梁湘東王出鎮荊陜。使王僧辯．陳霸先等平金陵。未幾湘東為西魏所滅。侯景既誅。僧辯仍為霸先所殺。太平元年梁帝遜位。霸先即帝位於金陵。以姓為國。蓋吳興長城人也。素為豪族。異稟絕倫。長九尺二寸。須長三尺。垂手過膝。神明高放。眾所推重。既臨大寶復梁舊政。崇重釋氏。金陵舊來七百餘寺。侯景焚蕩幾盡。陳高祖登極悉皆修復。翻經講道不替前朝。自創國至禎明三年。凡五帝三十三年。國入于隋。其二十四年與周同政。九載與隋同政。時天竺優禪尼國三藏法師拘那陀羅。陳言
【現代漢語翻譯】 現代漢語譯本：
以跏趺坐的姿勢圓寂。
《齊書》的作者王劭評論佛教說：『佛教不是可以通過管中窺豹的方式瞭解的，隨意妄加評論。』又引用列禦寇的書，講述商太宰問孔子關於聖人的事情，以及黃帝遊歷華胥氏之國。華胥氏之國只是佛陀神遊的地方。這些言論似乎與佛教有些相似。石符姚世時，佛經翻譯逐漸廣泛，大概是爲了用懷柔的方式使人心悅誠服，所以多用寓言來方便教化。不知道這是何等神異浩蕩的境界啊！佛教所說的關於人身心善惡、世事因緣，以及慈悲喜捨、常樂我凈的闡述極其精妙，明亮如日月。如果不是真正覺悟的人，誰能證悟這些呢？凡是順從的人沒有不歸順信奉的。通達的人就謹慎自己的身口意，修習禪定智慧，達到平等解脫，最終證得菩提。而那些思想偏頗的人修行佛教，不能通達佛理，只是徒勞地追求表面的形式，耗費財力，追求功利，使自己陷入煩惱渾濁之中，就像學習六經的人也有所缺失一樣，這是因為沒有深入研究的緣故啊。
陳朝
敘述：梁朝國運衰微，禍患自己產生。東魏的叛賊侯景趁機來投奔，梁高祖建議接納了他，封他為河南王。侯景憑藉恩寵作亂，最終攻陷臺城。在這之前，梁湘東王出鎮荊陜，派遣王僧辯、陳霸先等人平定金陵。不久，湘東被西魏所滅。侯景被誅殺后，王僧辯又被陳霸先所殺。太平元年，梁帝遜位，陳霸先在金陵即位稱帝，以自己的姓氏作為國號。陳霸先是吳興長城人，向來是當地的豪族。他天賦異稟，非常傑出，身高九尺二寸，鬍鬚長三尺，雙手下垂超過膝蓋。他精神明朗，氣度高遠，受到眾人的推崇。他即位后恢復了梁朝的舊制，崇尚佛教。金陵原來有七百多座寺廟，被侯景焚燒破壞殆盡。陳高祖登基后全部修復。翻譯佛經，講經說法，沒有改變前朝的做法。從陳朝建立到禎明三年，經歷了五位皇帝，共三十三年，國家被隋朝吞併。其中二十四年與北周同時執政，九年與隋朝同時執政。當時，來自天竺優禪尼國（Ujjeni，古印度地名）的三藏法師拘那陀羅（Guṇaratna）翻譯... English version:
He passed away in the lotus position.
The author of the 'Book of Qi,' Wang Shao, commented on Buddhism, saying: 'Buddhism cannot be understood through a narrow perspective; it is reckless to make arbitrary comments.' He also quoted the book of Lie Yukou, recounting how the Grand Tutor of Shang asked Confucius about the affairs of sages, and how the Yellow Emperor traveled to the country of Huaxu. The country of Huaxu is merely a place where the Buddha's spirit roams. These statements seem somewhat similar to Buddhism. During the time of Shi Fu and the Yao dynasty, the translation of Buddhist scriptures gradually became widespread, probably to subdue people's hearts with gentleness, so they often used parables to facilitate teaching. I wonder what kind of wondrous and vast realm this is! Buddhism's teachings on the good and evil of human body and mind, the causes and conditions of worldly affairs, and the explanations of loving-kindness, compassion, joy, equanimity, permanence, bliss, self, and purity are extremely refined, as bright as the sun and moon. If it were not for someone truly enlightened, who could realize these things? All who are compliant cannot but submit and believe. Those who are enlightened are careful in their body, speech, and mind, cultivate meditation and wisdom, attain equal liberation, and ultimately achieve Bodhi. As for those who are biased in their thinking and practice Buddhism, they cannot understand the principles, but only vainly pursue superficial forms, waste wealth, seek fame and gain, and immerse themselves in troubles and turbidity, just as those who study the Six Classics also have shortcomings, because they have not studied them deeply enough.
Chen Dynasty
Narrative: The fate of the Liang Dynasty was declining, and disasters arose from within. Hou Jing, a rebel from the Eastern Wei, took the opportunity to defect. Emperor Gaozu of Liang suggested accepting him and enfeoffed him as the Prince of Henan. Hou Jing, relying on favor, rebelled and eventually captured Taicheng. Before this, the Prince of Xiangdong of Liang was stationed in Jing and Shan, and sent Wang Sengbian, Chen Baxian, and others to pacify Jinling. Soon after, Xiangdong was destroyed by the Western Wei. After Hou Jing was executed, Wang Sengbian was killed by Chen Baxian. In the first year of the Taiping era, the Liang Emperor abdicated, and Chen Baxian ascended the throne in Jinling, using his surname as the name of the country. Chen Baxian was a native of Changcheng in Wuxing, and had always been a local magnate. He was exceptionally gifted and outstanding, nine feet two inches tall, with a beard three feet long, and his hands hanging down past his knees. He was spiritually bright and had a lofty demeanor, and was respected by all. After he ascended the throne, he restored the old system of the Liang Dynasty and revered Buddhism. Jinling originally had more than seven hundred temples, which were almost completely destroyed by Hou Jing's burning and destruction. After Emperor Gaozu of Chen ascended the throne, he restored them all. Translating scriptures and preaching the Dharma continued as before. From the founding of the Chen Dynasty to the third year of Zhenming, there were five emperors, totaling thirty-three years, and the country was annexed by the Sui Dynasty. For twenty-four of those years, it co-ruled with the Northern Zhou, and for nine years, it co-ruled with the Sui Dynasty. At that time, the Tripitaka Master Guṇaratna (Kuṇāthāra), from Ujjeni (an ancient Indian place name) in India, translated...
【English Translation】 He passed away in the lotus position. The author of the 'Book of Qi,' Wang Shao, commented on Buddhism, saying: 'Buddhism cannot be understood through a narrow perspective; it is reckless to make arbitrary comments.' He also quoted the book of Lie Yukou, recounting how the Grand Tutor of Shang asked Confucius about the affairs of sages, and how the Yellow Emperor traveled to the country of Huaxu. The country of Huaxu is merely a place where the Buddha's spirit roams. These statements seem somewhat similar to Buddhism. During the time of Shi Fu and the Yao dynasty, the translation of Buddhist scriptures gradually became widespread, probably to subdue people's hearts with gentleness, so they often used parables to facilitate teaching. I wonder what kind of wondrous and vast realm this is! Buddhism's teachings on the good and evil of human body and mind, the causes and conditions of worldly affairs, and the explanations of 'loving-kindness, compassion, joy, equanimity, permanence, bliss, self, and purity' are extremely refined, as bright as the sun and moon. If it were not for someone truly enlightened, who could realize these things? All who are compliant cannot but submit and believe. Those who are enlightened are careful in their body, speech, and mind, cultivate meditation and wisdom, attain equal liberation, and ultimately achieve Bodhi. As for those who are biased in their thinking and practice Buddhism, they cannot understand the principles, but only vainly pursue superficial forms, waste wealth, seek fame and gain, and immerse themselves in troubles and turbidity, just as those who study the Six Classics also have shortcomings, because they have not studied them deeply enough. Chen Dynasty Narrative: The fate of the Liang Dynasty was declining, and disasters arose from within. Hou Jing, a rebel from the Eastern Wei, took the opportunity to defect. Emperor Gaozu of Liang suggested accepting him and enfeoffed him as the Prince of Henan. Hou Jing, relying on favor, rebelled and eventually captured Taicheng. Before this, the Prince of Xiangdong of Liang was stationed in Jing and Shan, and sent Wang Sengbian, Chen Baxian, and others to pacify Jinling. Soon after, Xiangdong was destroyed by the Western Wei. After Hou Jing was executed, Wang Sengbian was killed by Chen Baxian. In the first year of the Taiping era, the Liang Emperor abdicated, and Chen Baxian ascended the throne in Jinling, using his surname as the name of the country. Chen Baxian was a native of Changcheng in Wuxing, and had always been a local magnate. He was exceptionally gifted and outstanding, nine feet two inches tall, with a beard three feet long, and his hands hanging down past his knees. He was spiritually bright and had a lofty demeanor, and was respected by all. After he ascended the throne, he restored the old system of the Liang Dynasty and revered Buddhism. Jinling originally had more than seven hundred temples, which were almost completely destroyed by Hou Jing's burning and destruction. After Emperor Gaozu of Chen ascended the throne, he restored them all. Translating scriptures and preaching the Dharma continued as before. From the founding of the Chen Dynasty to the third year of Zhenming, there were five emperors, totaling thirty-three years, and the country was annexed by the Sui Dynasty. For twenty-four of those years, it co-ruled with the Northern Zhou, and for nine years, it co-ruled with the Sui Dynasty. At that time, the Tripitaka Master Guṇaratna (Kuṇāthāra), from Ujjeni (an ancient Indian place name) in India, translated...
真諦。十四年間隨處譯經論䟽傳等四十八部凡二百三十二捲雲。
禪師慧聞者。嘗抽藏經得中觀論。及開卷。妙悟其旨。即遙禮龍樹為師。其後慧思依之。於三七日中得宿命智。而習漏未盡。後於定中放身倚壁。未至間豁然悟入法華三昧及旋陀羅尼門。繇是奉菩薩三聚凈戒。不衣絲綿。苦寒即以熟艾傅其座。道行著聞。時稱思大和尚。或問何不下山教化眾生。思答曰。三世諸佛被我一口吞盡。何有眾生可化。嘗不豫。因唸曰。病由業生。業由心起。心緣不起。外境何狀。業病與身都如雲影。作是觀已身遂輕安。陳高祖徴至都安置棲玄寺。甚蒙咨揖。久之辭還南嶽。
法師洪偃。雅為文帝所重。及齊使崔武子來朝。而武子有專對才。朝廷憚之。帝以偃才學兩優。命館伴武子。武子加嘆而歸。由是朝議欲奪其志。斂以冠巾。偃聞命即絕食以死自誓。帝以其確誠從之。時稱偃四絕。謂咨容．德行．文章．草𨽻。臨終謂其徒曰。世人為貪心之所暗。貪己則惜落一毫。貧他則永無厭足。至於身死之後。高其墳重其槨。必謂九泉之下還結四鄰。一何可嘆。今瞑目之後。以脯臘鄙形佈施飛走。及卒弟子如其誡。有文集二十卷。詔藏秘閣。
法師寶瓊。陳宣帝命為僧統。緩御有法。四眾安之。屢入重云殿講道。帝尊
【現代漢語翻譯】 現代漢語譯本：真諦（Paramārtha，意為'最高的真理'）。在十四年間，他隨處翻譯經論疏傳等四十八部，共二百三十二卷。
禪師慧聞，曾經從藏經中抽出《中觀論》（Madhyamaka-śāstra）。當他打開書卷時，立刻領悟了其中的精妙之處。於是遙向龍樹（Nāgārjuna）禮拜，尊其為師。之後，慧思依從慧聞的教導，在三七日（二十一天）中獲得了宿命智（pūrva-nivāsānusmṛti-jñāna，回憶前世的能力），但習氣和煩惱尚未完全斷盡。後來，在禪定中，他放鬆身體倚靠墻壁，在不經意間豁然開悟，證入了法華三昧（Saddharma-puṇḍarīka-samādhi）以及旋陀羅尼門（旋陀羅尼，一種記憶和理解佛法的強大方法）。由此，他奉行菩薩的三聚凈戒（tri-saṃvara-śīla，三種戒律），不穿絲綢和棉布。在寒冷的時候，就用熟艾草鋪在座位上。他的道行廣為人知，當時被稱為思大和尚。有人問他為什麼不下山教化眾生，慧思回答說：『三世諸佛都被我一口吞盡，哪裡還有眾生可以教化？』 曾經生病，於是想到：『病由業而生，業由心而起。如果心不起妄念，外境又是什麼樣子呢？業病和身體都像雲影一樣虛幻。』 這樣觀想之後，身體就感到輕鬆安寧。陳高祖（陳朝的開國皇帝）徵召他到都城，安置在棲玄寺，對他非常尊敬。很久之後，慧思辭別返回南嶽。
法師洪偃，一向受到文帝（南朝陳文帝）的器重。等到北齊使者崔武子來朝時，崔武子很有辯論的才能，朝廷對他感到畏懼。文帝認為洪偃才學兼優，就命令他招待崔武子。崔武子更加讚歎而歸。因此，朝廷大臣想要改變他的志向，就用官帽和官服來束縛他。洪偃聽到命令后，就絕食以死來表明自己的決心。文帝因為他的堅定誠懇而聽從了他。當時人們稱洪偃為『四絕』，指的是他的儀容、德行、文章和草書隸書。臨終時，他對他的弟子們說：『世人被貪心所矇蔽，貪圖自己的利益，即使損失一根毫毛也感到可惜；貪圖別人的利益，卻永遠沒有滿足的時候。等到死後，還要把墳墓修得高大，棺槨做得厚重，必定認為在九泉之下還能和四鄰交往。這多麼可悲啊！現在我閉上眼睛之後，用肉乾和臘肉來佈施給飛禽走獸。』 他去世后，弟子們按照他的遺囑辦理。有文集二十卷，皇帝下詔收藏在秘閣。
法師寶瓊，陳宣帝（陳朝的皇帝）任命他為僧統（僧官的首領）。他管理僧眾寬緩而有法度，四眾僧人都感到安定。多次進入重云殿講經說法，皇帝對他非常尊敬。
【English Translation】 English version: Paramārtha (meaning 'highest truth'). Over fourteen years, he translated forty-eight scriptures, treatises, commentaries, and biographies, totaling two hundred and thirty-two volumes, in various locations.
The Chan Master Huiwen once extracted the Madhyamaka-śāstra (Treatise on the Middle Way) from the Tripitaka. Upon opening the scroll, he immediately grasped its profound meaning. He then paid homage to Nāgārjuna (the founder of the Madhyamaka school) from afar, honoring him as his teacher. Later, Huisi followed Huiwen's teachings and attained the pūrva-nivāsānusmṛti-jñāna (knowledge of past lives) within three seven-day periods (twenty-one days), but his habitual tendencies and afflictions were not completely eradicated. Subsequently, during meditation, he relaxed his body and leaned against the wall, inadvertently achieving a sudden enlightenment, entering the Saddharma-puṇḍarīka-samādhi (Lotus Sutra Samadhi) and the Dhāraṇī Gate of Rotation (a powerful method for memorizing and understanding the Dharma). Consequently, he observed the Bodhisattva's tri-saṃvara-śīla (three sets of vows), abstaining from silk and cotton clothing. In cold weather, he would spread cooked mugwort on his seat. His virtuous conduct became widely known, and he was then called Great Master Si. Someone asked him why he did not descend the mountain to teach and transform sentient beings. Huisi replied, 'The Buddhas of the three worlds have all been swallowed by me in one gulp, so where are there sentient beings to transform?' He once fell ill and thought, 'Illness arises from karma, and karma arises from the mind. If the mind does not give rise to deluded thoughts, what is the nature of the external world? Karmic illness and the body are both like illusory clouds.' After contemplating in this way, his body felt light and peaceful. Emperor Gaozu of the Chen Dynasty summoned him to the capital and housed him in Qixuan Monastery, treating him with great respect. After a long time, Huisi bid farewell and returned to Mount Nan.
The Dharma Master Hongyan was always highly regarded by Emperor Wen (Emperor Wen of the Chen Dynasty). When Cui Wuzi, an envoy from the Northern Qi Dynasty, came to the court, Cui Wuzi possessed great debating skills, which the court feared. Emperor Wen, considering Hongyan to be excellent in both talent and learning, ordered him to host Cui Wuzi. Cui Wuzi returned with even greater admiration. Therefore, the court officials wanted to change his aspirations and used official hats and robes to bind him. Upon hearing the order, Hongyan vowed to die by fasting to show his determination. Emperor Wen, because of his steadfast sincerity, complied with him. At that time, people called Hongyan the 'Four Perfections,' referring to his appearance, virtue, writing, and cursive script. On his deathbed, he said to his disciples, 'People are blinded by greed, and when it comes to their own interests, they feel sorry even for the loss of a single hair; when it comes to the interests of others, they are never satisfied. After death, they still build tall tombs and thick coffins, believing that they can still interact with their neighbors in the netherworld. How lamentable! Now, after I close my eyes, use dried meat and preserved meat to give as alms to birds and beasts.' After his death, his disciples followed his instructions. There was a collection of twenty volumes of his writings, which the emperor ordered to be stored in the secret archives.
The Dharma Master Baoqiong was appointed as the Sangha Chief (head of the monastic officials) by Emperor Xuan (Emperor of the Chen Dynasty). He managed the Sangha with leniency and order, and the fourfold Sangha felt at peace. He repeatedly entered the Chongyun Hall to preach the Dharma, and the emperor greatly respected him.
之為師。初梁魏間。僧統盛飾杖直僭擬官府。至是瓊奏罷之。每出從數陀頭杖笠而已。於時海東十有二國。聞瓊道德不可見。遂共遣使奉金帛求瓊𦘕像。其為天下敬慕如此。及卒。法師曇衍繼為僧統。亦有重名。衍初生下而四十牙已具。舉世異之。
隆興佛教編年通論卷第八 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第九
隆興府石室沙門 祖琇 撰
周
敘曰。周之蓺祖。字文覺者。即魏大丞相泰之世子也。泰舉高陽王為帝。遷都長安。號西魏。凡一十八年。廢帝更立齊王為帝。四年而泰薨。覺承魏禪。當年被廢。立弟毓為帝。四年而殂。乃立弟邕。邕即周武帝也。閱十餘年至建德初。惑于道士張賓等妖言。惡黑衣之讖。除廢釋氏。毀寺院四萬余所。僧三百萬悉令還俗。洎滅齊。未幾改元。宣政五月而殂。太子赟立。自稱天元皇帝。大象二年五月崩。太子衍立。明年二月禪位於隋。週五主凡二十五年。國除初宇文泰及大冢宰宇文護並崇重佛法。與西域三藏十餘人宣譯經論天文等凡百餘捲雲。
天和二年。武帝命名儒僧道伸述三教利病。沙門道安作二教論二十篇。以儒道九流為外教。釋氏為內教。意謂上古樸素。墳典之誥未弘。淳風日
【現代漢語翻譯】 他可以被尊為老師。最初在梁魏之間，僧統（Sengtong，佛教僧官名）盛裝打扮，手持直杖，僭越模仿官府的排場。到了瓊（Qiong，人名）的時候，他上奏朝廷廢除了這種做法。每次出行，他只帶著幾個頭陀（Toutuo，苦行僧）和斗笠。當時海東有十二個國家，聽說瓊的道德高尚，但無緣得見，於是共同派遣使者，帶著金銀綢緞，請求瓊繪製畫像。他受到天下敬慕就是如此。他去世后，法師曇衍（Tan Yan，人名）繼任僧統，也很有名望。曇衍剛出生時，就長了四十顆牙齒，世人都覺得奇異。
《隆興佛教編年通論》卷第八 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第九
隆興府石室沙門 祖琇（Zu Xiu，人名） 撰
周
敘述：周朝的蓺祖（Yi Zu，謚號），字文覺（Wen Jue，字），就是北魏大丞相宇文泰（Yuwen Tai，人名）的世子。宇文泰擁立高陽王為皇帝，遷都長安，國號西魏，共十八年。後來廢黜皇帝，改立齊王為皇帝。四年後，宇文泰去世，文覺繼承了魏朝的皇位。當年就被廢黜，改立弟弟宇文毓（Yuwen Yu，人名）為皇帝。宇文毓在位四年後去世，於是立弟弟宇文邕（Yuwen Yong，人名），宇文邕就是周武帝。過了十多年，到了建德初年，周武帝被道士張賓（Zhang Bin，人名）等人的妖言迷惑，厭惡『黑衣』的讖語，於是廢除佛教，毀壞寺院四萬多所，僧侶三百萬全部勒令還俗。等到滅掉北齊后，沒過多久就改了年號。宣政五年五月去世，太子宇文赟（Yuwen Yun，人名）即位，自稱天元皇帝。大象二年五月駕崩，太子宇文衍（Yuwen Yan，人名）即位。第二年二月禪位於隋朝。周朝經歷了五位君主，共二十五年。周朝滅亡。當初宇文泰和大冢宰宇文護（Yuwen Hu，人名）都崇尚佛法，與西域的三藏法師（Sanzang，對精通佛教經藏、律藏、論藏的僧人的尊稱）等十幾人一起翻譯經論、天文等書籍，共一百多卷。
天和二年，武帝命令儒生、僧人、道士陳述三教的利弊。沙門道安（Dao An，人名）作《二教論》二十篇，認為儒道九流是外教，佛教是內教，意思是上古時代民風淳樸，墳典的教誨沒有弘揚，淳樸的風氣日漸衰落。
【English Translation】 He could be regarded as a teacher. Initially, during the Liang and Wei periods, the Sengtong (Sengtong, title for a Buddhist monastic official) adorned himself grandly, carrying a straight staff, presumptuously imitating the pomp of government officials. By the time of Qiong (Qiong, personal name), he petitioned the court to abolish this practice. Each time he went out, he only brought a few Toutuo (Toutuo, ascetic monks) and bamboo hats. At that time, there were twelve countries in Haidong, who had heard of Qiong's high moral character but had no opportunity to see him, so they jointly sent envoys with gold and silk to request Qiong to paint a portrait. This was how he was respected and admired by the world. After his death, Dharma Master Tan Yan (Tan Yan, personal name) succeeded him as Sengtong, and he was also very famous. When Tan Yan was born, he already had forty teeth, which the world considered strange.
Chronicle of Buddhism during the Longxing Reign, Volume 8 Supplement to the Buddhist Canon, New Series, Volume 75, No. 1512, Chronicle of the Longxing Reign
Chronicle of Buddhism during the Longxing Reign, Volume 9
Compiled by Zu Xiu (Zu Xiu, personal name), a Shramana (Buddhist monk) from the Stone Chamber Monastery in Longxing Prefecture
Zhou Dynasty
Narrative: The Yi Zu (Yi Zu, posthumous title) of the Zhou Dynasty, whose given name was Wen Jue (Wen Jue, courtesy name), was the son of Yuwen Tai (Yuwen Tai, personal name), the Grand Chancellor of the Northern Wei Dynasty. Yuwen Tai supported the King of Gaoyang as emperor and moved the capital to Chang'an, establishing the Western Wei Dynasty, which lasted for eighteen years. Later, he deposed the emperor and replaced him with the King of Qi. Four years later, Yuwen Tai died, and Wen Jue inherited the throne of the Wei Dynasty. In the same year, he was deposed, and his younger brother Yuwen Yu (Yuwen Yu, personal name) was made emperor. Yuwen Yu died after reigning for four years, so his younger brother Yuwen Yong (Yuwen Yong, personal name) was made emperor. Yuwen Yong was the Emperor Wu of Zhou. More than ten years later, in the early years of the Jian'de reign, Emperor Wu was deluded by the deceptive words of Taoist Zhang Bin (Zhang Bin, personal name) and others, and he disliked the 'black robes' prophecy, so he abolished Buddhism, destroyed more than 40,000 monasteries, and ordered all three million monks to return to secular life. After destroying the Northern Qi Dynasty, he changed the reign title not long after. He died in the fifth month of the Xuanzheng reign. His son Yuwen Yun (Yuwen Yun, personal name) ascended the throne and proclaimed himself the Heavenly Yuan Emperor. He died in the fifth month of the second year of the Daxing reign. His son Yuwen Yan (Yuwen Yan, personal name) ascended the throne. In the second month of the following year, he abdicated the throne to the Sui Dynasty. The Zhou Dynasty had five rulers, lasting for a total of twenty-five years. The Zhou Dynasty was destroyed. Initially, Yuwen Tai and the Grand Tutor Yuwen Hu (Yuwen Hu, personal name) both revered Buddhism and, together with more than ten Tripitaka masters (Sanzang, honorific title for monks proficient in the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidhamma) from the Western Regions, translated scriptures, treatises, astronomy, and other books, totaling more than one hundred volumes.
In the second year of the Tianhe reign, Emperor Wu ordered Confucian scholars, monks, and Taoists to present the advantages and disadvantages of the three teachings. The Shramana Dao An (Dao An, personal name) wrote 'Treatise on the Two Teachings' in twenty chapters, considering Confucianism and the Nine Schools of Thought as external teachings, and Buddhism as the internal teaching, meaning that in ancient times, customs were simple and honest, and the teachings of the ancient texts had not been promoted, and the pure customs were gradually declining.
澆。丘索之文乃著。苞綸七典。統括九流。咸為治國之謀。並是修身之具。若派而分之數應為九。若總而合之則同屬儒宗。今乃一化之內令九流爭川。大道之世使小成競辨。豈不上傷皇極莫大之風。下開拘放鄙蕩之弊哉。及闡繹內典奏之於朝。久而無報。安勤于奉母。凡薪水飲食皆自力營進。其徒有代之者。安曰。吾母也。豈以勞人哉。及周武廢教。以安宿望欲官之。安以死拒絕。尋以大教堙厄號慟而卒。
建德二年。武帝始欲偏廢釋教。因大集百僚。命沙門與道士辨優劣。預令道士張賓飾詭辭以挫釋子。冀即其義負而擠之。於時法師知炫對帝抗酬辭吐精壯。帝意賓不能制。即逞天威垂難辭。左右叱炫聽制旨。炫安詳應對陳義益高。陪位大臣莫不動容欽嘆。帝不能屈。明日詔下遂兼道教罷之。
法師靜藹者。聞詔下慨然曰。食周之粟而忘其事謂之忠乎。即詣闕奉表求見。武帝許之。及引對。極陳毀教禍福報應之事。指證明驗。帝為改容。顧業已成。既行之詔不可返。因謝遣之。藹退而泣曰。大教厄塞。吾何忍見之。遂遁入終南山。帝尋欲官之。遣衛士求藹。藹聞徙入太一山。衛士不獲而返。藹以法滅號泣。七日夜聲不絕。撰三寶錄二十卷。假設主賓抑揚飛伏。廣羅文義弘贊大乘。並錄見聞事實。藏諸巖洞
。庶後代之再興耳。尋告弟子曰。吾生無補於世。將事捨身。眾號泣不許。因令侍者出山。藹瀝血書偈一篇。遂坐盤石留一內衣。自條其肉佈於石上。引腸胃掛于松枝。五藏皆外見。余筋肉手足頭面咼(音寡)折都盡。以刀割心捧之而卒。侍者歸山猶見捧心而坐。余骸並無遺血。但白乳傍流凝于石次。聞者靡不流涕。時年四十有五。
是歲周武焚燬經像。有民部侍郎任君者與府屬宴次。仰見云間有物六段隱隱而沒。一最小者翔空如幡。俄墮其所。任君取視之。乃大般若經第十九卷。自火焰間出而不燼者。因秘之。宣帝復教。任奏上。蓋帝年十有九云。
六年。周武滅北齊。據鄴都。集僧道宣廢教之旨。略曰。世法三教其風彌遠。考定至理多愆陶化。六經儒教文通治道。禮義忠孝於世有宜。須至存立。且真佛無像遙敬表誠具見經旨。而世空崇塔廟麗飾精藍取以求福。愚人信順傾竭珍財虛引糜費。凡是經像皆從毀滅。父母之恩罔極之重。沙門不敬悖逆之甚。應僧尼道士盡宜反服以崇孝養。朕意如此。卿等若別有理可盡意對。無退有謗言。法師慧遠排眾出對曰。陛下統臨大國得一居尊憲章三教。而明詔曰。真佛無像誠如綸旨。然耳目蒼生賴經聞佛。籍教表真。若將廢之無以興善。帝曰。虛空真佛咸自有之。何假
【現代漢語翻譯】 現代漢語譯本：這樣或許能讓後代再次興盛吧。不久，他告訴弟子們說：『我活著對世間沒有什麼補益，將要捨身。』眾人號啕大哭，不肯答應。於是他讓侍者下山，寫了一篇哀切的偈語，然後坐在盤石上，留下一件內衣，自己用刀割下身上的肉，鋪在石頭上，拉出腸胃掛在松樹枝上，五臟都露在外面。其餘的筋肉、手足、頭面都被割裂殆盡。最後用刀割開自己的心，捧著它而死。侍者回到山上，仍然看見他捧著心而坐，其餘的骸骨旁邊沒有留下一點血跡，只有白色的乳汁從旁邊流出，凝結在石頭旁邊。聽到這件事的人沒有不流淚的。當時他四十五歲。 那一年，周武帝焚燬佛經和佛像。有民部侍郎任君，與府里的官員宴飲時，抬頭看見云間有六段東西隱隱約約地消失了，其中最小的一段在空中像幡一樣飄動，不久就落到他們所在的地方。任君拿起來一看，原來是《大般若經》第十九卷，從火焰中取出卻沒有被燒燬。於是他秘密地收藏起來。後來宣帝恢復佛教，任君才將它獻上。據說當時宣帝十九歲。 六年之後，周武帝滅掉北齊，佔據鄴都，召集僧人和道士，宣佈廢除佛教的旨意，大略是說：『世俗的三教，其風氣流傳已久，考察其道理，多有不符合教化的。六經儒教，文辭通達治國之道，禮義忠孝對世間有益，應該予以儲存。而且真佛沒有形象，遙遠地敬奉就能表達誠心，這在經書中已經說得很清楚了。而世人卻空自崇拜塔廟，華麗地裝飾寺院，以此來求福，愚昧的人相信順從，傾盡珍貴的財物，白白地浪費。凡是佛經和佛像，都應該全部毀掉。父母的恩情，無比深重，沙門卻不敬奉，這是大逆不道。應該讓僧尼道士全部還俗，以崇尚孝道。朕的心意就是這樣，你們如果有什麼別的道理，可以盡情地說出來，不要退下後誹謗。』法師慧遠從眾人中站出來，回答說：『陛下統治著大國，得到至高無上的地位，應該尊重三教。而明詔說真佛沒有形象，確實是正確的。然而耳目失聰的百姓，依賴佛經來聽聞佛法，憑藉教義來表達真理。如果將它廢除，就無法興善。』武帝說：『虛空中的真佛，本來就存在，何必藉助佛經？』
【English Translation】 English version: Perhaps this will allow future generations to flourish again. Soon after, he told his disciples, 'My life has been of no benefit to the world; I am about to give up my body.' The crowd wept and refused to allow it. Thereupon, he ordered an attendant to go down the mountain and write a sorrowful verse. Then he sat on a flat rock, leaving behind an inner garment. He himself cut off the flesh from his body and spread it on the stone, pulled out his intestines and hung them on pine branches, exposing all his internal organs. The remaining muscles, limbs, head, and face were all cut to pieces. Finally, he cut open his heart with a knife, held it up, and died. The attendant returned to the mountain and still saw him sitting, holding his heart. Beside his remaining bones, there was no trace of blood, only white milky fluid flowing and congealing beside the stone. Those who heard of this did not fail to shed tears. At that time, he was forty-five years old. That year, Emperor Zhou Wu burned Buddhist scriptures and images. A civil affairs vice-minister named Ren, while feasting with officials from the prefecture, looked up and saw six sections of something disappearing vaguely in the clouds. The smallest section fluttered in the sky like a banner and soon fell to where they were. Ren picked it up and saw that it was the nineteenth volume of the Mahaprajnaparamita Sutra (Great Wisdom Sutra), taken from the flames but not burned. So he secretly hid it. Later, when Emperor Xuan restored Buddhism, Ren presented it. It is said that Emperor Xuan was nineteen years old at the time. Six years later, Emperor Zhou Wu conquered Northern Qi and occupied Yedu. He gathered monks and Daoists and announced his decree to abolish Buddhism, roughly saying: 'The three teachings of the world have been prevalent for a long time. Examining their principles, there are many that do not conform to edification. The Confucian teachings of the Six Classics, with their eloquent words, lead to the way of governing the country. Propriety, righteousness, loyalty, and filial piety are beneficial to the world and should be preserved. Moreover, the true Buddha has no image; revering from afar can express sincerity, as clearly stated in the scriptures. But people vainly worship pagodas and temples, lavishly decorating monasteries to seek blessings. Foolish people believe and obey, exhausting their precious wealth and wasting it in vain. All Buddhist scriptures and images should be destroyed. The kindness of parents is immeasurably profound, but shramanas (monks) do not respect them, which is extremely rebellious. All monks, nuns, and Daoists should be made to return to lay life in order to uphold filial piety. This is my intention. If you have any other reasons, you may speak your mind fully, but do not retreat and then slander.' The Dharma master Huiyuan stepped forward from the crowd and replied: 'Your Majesty rules over a great country and has attained the supreme position. You should respect the three teachings. And the clear decree says that the true Buddha has no image, which is indeed correct. However, the deaf and blind people rely on the Buddhist scriptures to hear the Dharma and rely on the teachings to express the truth. If you abolish it, there will be no way to promote goodness.' Emperor Wu said: 'The true Buddha in the void exists inherently; why rely on the Buddhist scriptures?'
經像。遠曰。漢明已前經像未至此方。生民未見有稱虛空真佛者。若不籍教而知。則三皇已前未有文字應合自知五常。若以泥像無情事之無益。上古穴居野處不服仁義。而五帝觀象設教。神而化之使民則之。今天子七廟施主。亦是敬順之道。詎可廢邪。又詔旨遣僧反服以崇孝養。孔子曰。立身行道以顯父母。孝之終也。仁者智養豈必在家始曰為孝。帝以遠抗旨。怒見詞色。遠凜然無懼。復進曰。陛下縱勢力輕毀大教。佛言幽冥禍福之報初不以貴賤為等。貧道竊為陛下惜之。敕左右引退。不懌而罷。時齊境僧尼二百餘萬並令反服。周武既克齊而威震天下。遠獨抗對不撓。帝高其勁正。不抵以罪。遂遁入汲郡之西山。遠㒵豐美。腰十圍。聲如鐘。每臨講席見者心肅。疏華嚴．涅槃等經。及隋革命。雅為文帝所重。
七年。周武帝殂。子宣帝即位。終南紫蓋山沙門法藏削髮具僧儀入都。有司以聞。帝忻然曰。朕欲興復釋氏而僧自紫蓋來。即召見之。問曰。朕已處分修陟岵寺將復釋教。而朝議以為先朝所行未易遽革。師今遠來何以教朕。藏詞旨淺訐。大忤帝意。斥遣之。
先是任道琳者。以學業淹博得近周武。議論二十餘日。酬酢七十番。周武窮極精思不能屈。嘗許以復教。會其崩不果。至是道琳伸請尤力。帝從
【現代漢語翻譯】 現代漢語譯本： 關於佛經和佛像。遠法師說：『漢明帝之前，佛經和佛像尚未傳入中國。百姓未曾見過稱頌虛空真佛的。如果不是憑藉教義來了解，那麼三皇之前沒有文字，人們應該自己懂得五常。如果認為泥塑的佛像沒有感情，事奉它沒有益處，那麼上古時代的人們穴居野處，不講仁義。而五帝觀察天象，設立教化，用神奇的方式來教化百姓，使百姓傚法。如今皇帝在七廟祭祀祖先，對施主表示敬意，這也是敬順的道理，怎麼可以廢棄呢？』 皇帝又下詔令，讓僧人還俗，以崇尚孝道。孔子說：『立身行道，以顯揚父母，這是孝的最終目的。』仁愛的人用智慧贍養父母，難道一定要在家才算是孝嗎？』皇帝因為遠法師違抗旨意而發怒，顯露在言辭和臉色上。遠法師凜然無懼，再次進言說：『陛下縱然憑藉權勢輕視和詆譭佛教，但佛說幽冥中的禍福報應，從來不因為地位貴賤而有所不同。貧僧私下為陛下感到惋惜。』皇帝命令左右侍從將他帶下去，很不高興地離開了。當時齊國境內有二百多萬僧尼，都被命令還俗。周武帝攻克齊國后，威震天下。只有遠法師敢於抗爭，毫不屈服。皇帝敬佩他的剛強正直，沒有對他加以罪責。於是遠法師逃遁到汲郡的西山。遠法師容貌豐美，腰圍十圍，聲音洪亮如鐘。每次講經說法，見到他的人都心生敬畏。他疏解了《華嚴經》、《涅槃經》等經典。到了隋朝革命，他被隋文帝所器重。
隋朝開皇七年，終南山紫蓋山的沙門法藏剃髮，具備僧人的儀容，進入都城。有關部門上報了這件事。隋文帝高興地說：『朕想要復興佛教，而僧人自己從紫蓋山來了。』於是召見了他，問道：『朕已經安排修繕陟岵寺，將要恢復佛教。但朝廷大臣認為先朝所做的事情不容易立刻改變。法師今天遠道而來，有什麼可以教導朕的？』法藏的言辭淺薄而好爭辯，大大觸犯了皇帝的心意，被斥退。
在此之前，有個叫任道琳的人，因為學識淵博而受到周武帝的親近。他們議論了二十多天，辯論了七十個回合。周武帝用盡心思也無法駁倒他。曾經答應他要恢復佛教，但恰逢周武帝駕崩，未能實現。到這時，任道琳極力請求恢復佛教，隋文帝聽從了他的建議。
【English Translation】 English version: Regarding sutras and images. Yuan said, 'Before Emperor Ming of the Han dynasty, sutras and images had not yet arrived in this land. The people had not seen anyone praising the true Buddha of emptiness. If one does not understand through teachings, then before the Three Sovereigns, when there were no written words, people should have known the Five Constant Virtues themselves. If one believes that clay images are without feeling and that serving them is useless, then in ancient times, people lived in caves and fields, not adhering to benevolence and righteousness. However, the Five Emperors observed celestial phenomena and established teachings, using miraculous methods to transform the people and make them follow. Today, the emperor sacrifices to ancestors in the Seven Temples and shows respect to benefactors. This is also the way of reverence and obedience. How can it be abandoned?' The emperor also issued an edict ordering monks to return to lay life in order to promote filial piety. Confucius said, 'Establishing oneself and practicing the Way to glorify one's parents is the ultimate goal of filial piety.' Can't a benevolent person support their parents with wisdom, and must one be at home to be considered filial?' The emperor was angered by Yuan's disobedience and showed it in his words and expression. Yuan remained fearless and spoke again, 'Even if Your Majesty relies on power to despise and slander Buddhism, the Buddha said that the retribution of misfortune and fortune in the underworld is never equal based on status. This poor monk privately feels sorry for Your Majesty.' The emperor ordered his attendants to take him away and left unhappily. At that time, more than two million monks and nuns in the state of Qi were ordered to return to lay life. After Emperor Wu of Zhou conquered Qi, his power shook the world. Only Yuan dared to resist and did not yield. The emperor admired his strength and integrity and did not punish him. Therefore, Yuan fled to the Western Mountains of Ji County. Yuan's appearance was handsome and full, his waist was ten spans around, and his voice was as loud as a bell. Every time he lectured on the scriptures, those who saw him felt reverence. He annotated the Avatamsaka Sutra, Nirvana Sutra, and other scriptures. During the Sui revolution, he was highly valued by Emperor Wen of Sui.
In the seventh year of the Kaihuang era of the Sui dynasty, the Shramana Fazang from Zigai Mountain in Zhongnan Mountain shaved his head, possessed the appearance of a monk, and entered the capital. The relevant authorities reported this matter. Emperor Wen of Sui said happily, 'I want to revive Buddhism, and a monk himself has come from Zigai Mountain.' So he summoned him and asked, 'I have already arranged to repair Zhihu Temple and will restore Buddhism. However, the court officials believe that the actions of the previous dynasty are not easy to change immediately. Master, you have come from afar today, what can you teach me?' Fazang's words were shallow and argumentative, greatly offending the emperor's intentions, and he was dismissed.
Before this, a man named Ren Daolin, because of his extensive learning, was close to Emperor Wu of Zhou. They debated for more than twenty days, arguing for seventy rounds. Emperor Wu of Zhou exhausted his thoughts but could not refute him. He had promised to restore Buddhism, but he died before he could do so. At this time, Ren Daolin strongly requested the restoration of Buddhism, and Emperor Wen of Sui followed his advice.
之。
二月二十六日詔曰。佛法弘大。前古共崇。詎宜沉隱舍而不行。自今應王公下逮黎庶並宜修事。知朕意焉。四月二十八日復詔曰。教義幽深神奇弘大。雖以廣開化儀通其修事。而崇奉之徒勿須剪髮以乖大道。宜規菩薩儀範。權服冠纓。所司條為儀注。於是琳等妙選舊沙門懿行貞粹聲望卓異者百二十人。入陟岵寺仍舊住持。未幾周祚衰。隋文革命。大復釋氏焉。
論曰。南山宣公志任道琳對周武論辨。往復七十餘番。而周武多劫持教乘餘論以拒琳。其間亦有可觀者。正如六經垂世本乎致君澤民。而王莽用以文奸。豈不謬歟。美哉琳公之達。既從其罷道。乃以士褐求見。及對制問。則約儒釋垂祐于天人義同者優柔啟迪之。周武之惑幾於少解。遽會其殂。而宣帝復教亦其力也。使琳立朝處變故之際。雖陳平狄梁公亡以加焉。炫遠二公奮詞鯁正。重法忘軀。周武恃爵位為天下勸賞。欲富貴之。彼上人者豈斯人之徒歟。安藹二公教存則生。教滅則亡。嗚呼。顏段之流也賢哉。
隋
夫天命有隋膺斯五運。帝君榮祐宅此九州。所以誕育之初神光洞發。君臨已后靈瑞競臻。故使天兆龜文水浮五色。地開泉醴山響萬年。云慶露甘珠明石變。聾聞瞽視啞語躄行。禽獸見非常之祥。草木呈難紀之瑞。是知昔
【現代漢語翻譯】 現代漢語譯本：
（前文略）
二月二十六日下詔說：『佛法弘大，前代都共同尊崇，怎麼可以使其沉寂隱沒，廢棄而不實行呢？從今以後，上至王公，下至百姓，都應該修習佛法，要了解朕的心意。』四月二十八日再次下詔說：『佛教的教義幽深，神奇而弘大，所以廣泛地開設教化儀式，使人們能夠通達並修習佛法。但是，崇奉佛教的人不必剃髮，以免違背大道，應該傚法菩薩的儀容規範，暫時戴上帽子。』有關部門制定了相關的禮儀規定。於是，琳法師等人精選了一百二十位德行高尚、品行貞潔、聲望卓著的舊沙門（出家人），讓他們回到陟岵寺繼續擔任住持。不久，北周的國運衰落，隋文帝發動革命，又大力恢復了佛教。
評論說：南山宣公（道宣律師）以弘揚佛法為己任，道琳法師與周武帝辯論，來來回回七十多次。周武帝大多以劫持教乘的片面言論來反駁道琳法師，其中也有一些值得一看的地方。正如六經流傳於世，本意在於使君王治理好國家，恩澤百姓，而王莽卻用它來掩飾奸詐，這難道不是謬誤嗎？道琳法師的通達真是美好啊！他既然順從周武帝廢除佛教的命令，就以士人的身份求見。等到周武帝提問時，他就用儒家和佛教都能使上天和人民得到福祉，意義相同的地方，委婉地啓發他。周武帝的迷惑幾乎稍微解開了一些，卻突然去世了。而宣帝恢復佛教，也是道琳法師的功勞啊！即使道琳法師身處朝廷，在變故發生之際，他的功勞，即使是陳平、狄梁公也無法超過他。炫遠、安藹二位法師奮力直言，秉公守正，重視佛法而忘記自身。周武帝憑藉爵位來勸勉天下人，想要使他們富貴，那些高尚的出家人難道是這種人嗎？安藹二位法師認為佛教存在則自身存在，佛教滅亡則自身滅亡，唉！他們是顏回、段干木一流的人物啊，真是賢德啊！
隋
上天把天命給予隋朝，使它應和五德執行的規律。帝王享有榮耀和庇佑，統治著這九州大地。所以在隋朝開國之初，就出現了神光照耀的景象。君臨天下之後，各種靈異祥瑞紛紛到來。所以上天顯現出龜文的徵兆，水中浮現出五種顏色，地裡涌出甘泉，山中發出萬年的迴響。天空降下祥雲和甘露，珍珠發光，石頭變化。聾子聽見了聲音，瞎子看見了東西，啞巴說了話，瘸子能走路了。禽獸呈現出不同尋常的祥瑞，草木呈現出難以記載的瑞兆。由此可知，從前……
【English Translation】 English version:
(Previous context omitted)
On the 26th day of the second month, an edict was issued, saying: 'The Buddha-dharma is vast and great, and the ancients all revered it together. How can it be allowed to sink into obscurity, abandoned and not practiced? From now on, from princes and dukes down to the common people, all should cultivate it, understanding Our intention.' On the 28th day of the fourth month, another edict was issued, saying: 'The teachings are profound, miraculous, and vast. Therefore, we widely open the means of transformation, enabling people to understand and cultivate the Dharma. However, those who revere Buddhism need not shave their heads, lest they violate the Great Path. They should emulate the demeanor of Bodhisattvas and temporarily wear hats.' The relevant departments formulated the related ritual regulations. Thereupon, Dharma Master Lin and others carefully selected one hundred and twenty former shramanas (monks) of noble virtue, chaste conduct, and outstanding reputation, and allowed them to return to Zhiju Temple to continue serving as abbots. Before long, the Zhou dynasty declined, and Emperor Wen of Sui launched a revolution, vigorously restoring Buddhism.
It is commented: Nanshan Xuangong (Dharma Master Daoxuan) took it upon himself to promote the Dharma. Dharma Master Daolin debated with Emperor Wu of Zhou, back and forth more than seventy times. Emperor Wu mostly used one-sided arguments that hijacked the teachings to refute Dharma Master Daolin, some of which were worth noting. Just as the Six Classics were passed down to the world with the intention of enabling the ruler to govern the country well and benefit the people, Wang Mang used them to cover up his treachery. Isn't this a fallacy? How wonderful is Dharma Master Lin's understanding! Since he complied with Emperor Wu's order to abolish Buddhism, he sought an audience as a scholar. When Emperor Wu asked questions, he subtly enlightened him with the similarities between Confucianism and Buddhism in bringing blessings to heaven and people. Emperor Wu's confusion was almost slightly resolved, but he suddenly passed away. And Emperor Xuan's restoration of Buddhism was also due to Dharma Master Lin's efforts! Even if Dharma Master Lin were in the court, at a time of upheaval, his merits could not be surpassed even by Chen Ping or Duke Di Liang. Dharma Masters Xuan Yuan and An Ai bravely spoke out, upholding justice, valuing the Dharma and forgetting themselves. Emperor Wu relied on his rank to encourage the people of the world, wanting to make them rich and noble. Are those noble monks such people? Dharma Masters An Ai believed that if Buddhism existed, they would exist; if Buddhism perished, they would perish. Alas! They are like Yan Hui and Duan Ganmu, truly virtuous!
Sui
Heaven bestowed its mandate upon the Sui dynasty, enabling it to accord with the laws of the Five Virtues. The emperor enjoys glory and protection, ruling over this vast land. Therefore, at the beginning of the Sui dynasty, there was a vision of divine light. After ascending the throne, various auspicious omens arrived. Therefore, heaven manifested the omen of tortoise patterns, five colors appeared in the water, sweet springs gushed from the earth, and the mountains echoed for ten thousand years. Auspicious clouds and sweet dew descended from the sky, pearls shone, and stones transformed. The deaf heard sounds, the blind saw things, the mute spoke, and the lame walked. Birds and beasts presented extraordinary auspicious signs, and plants presented unrecordable omens. From this, it is known that in the past...
聞七寶匪局金輪。今則神異四時遍知王燭。往以赤若之歲黃屋馭宸。土製水行興廢毀之佛日。火乘木運啟嘉號于開皇。高祖以周靖帝大定二年黃龍降於舊第。卿雲見於城闉。二月十三日周以帝祚歸禪在隋。景命既臨。服黃替皂。廢週六官。依漢三省。佛日還曜。法水潛通。其冬有周沙門赍西域梵經二百餘部膺期而至。下敕所司訪人翻譯。開皇二年仲春之月便就宣傳。季夏詔以龍首之山川原秀麗卉木滋阜宜建都邑。凡城殿門縣園寺皆以大興為額。三寶慈化自此而興。萬國仁風緣茲遠大。伽藍郁峙法宇交臨。開士肩聯信心鐘接。及仁壽啟號寶塔是興。百有餘州皆陳瑞應。於斯時也四海靜浪九州無塵。大度僧尼將三十萬。崇緝寺宇向有五千。翻譯道俗二十四人。所出經論垂五百卷。及煬帝嗣箓。卜宅東都。仍于洛濵上林園置翻經館。四事供養無乏於時。今敘一朝兩代三十七年。祖師碩儒高僧法匠十有五人。顯太隋我教之隆盛焉。
開皇初。法師曇延。姿度瑰異。長九尺六寸。垂手過膝。目光外射。才望與慧遠相埒。述諸經義疏。議者謂。標舉綱目遠不逮延。文句愜當延不及遠。齊太祖從之問道給月俸。會周使周弘正來聘。大臣舉延接伴。弘正恃才氣出人上。見延悠然意消。及還求延𦘕像並所著䟽論而歸。帝益重之。進
【現代漢語翻譯】 現代漢語譯本： 聽聞七寶建造的佛塔和金輪（佛教象徵）。如今，聖上的神異如同四時執行，遍知一切，如同王者手中的明燭。回想過去赤若之年，陛下乘坐著飾有黃色車蓋的御車治理天下。周朝以土德克制水德，導致佛教衰敗。隋朝火德承木運，開創了開皇的年號。高祖皇帝在周朝靖帝大定二年，有黃龍降臨于舊宅，卿雲出現在城郊。二月十三日，周朝將帝位禪讓給隋朝，天命降臨，改穿黃袍取代黑衣。廢除周朝的六官制度，效仿漢朝的三省制度。佛日重新照耀，佛法暗中流傳。那年冬天，有周朝的沙門（出家人）帶著西域梵文佛經二百餘部，應時而來。下令有關部門尋找人翻譯。開皇二年仲春之月，就開始翻譯佛經。季夏時節，詔令在龍首山，因為那裡山川秀麗，草木茂盛，適合建立都城。凡是城池、宮殿、門闕、縣衙、園林、寺廟，都以『大興』為名。佛教的慈悲教化從此興盛，仁義之風由此遠播。伽藍（寺廟）高聳林立，法宇交相輝映。僧侶們肩並肩，信徒們絡繹不絕。等到仁壽年間，開始建造寶塔，一百多個州都呈現祥瑞的景象。在這個時期，四海平靜，九州沒有戰亂。度化的僧尼將近三十萬，修建的寺廟將近五千座，翻譯佛經的僧人和俗人有二十四人，所翻譯的經論接近五百卷。等到煬帝繼承皇位，在東都洛陽建造宮殿，仍然在洛水之濱的上林苑設定翻譯佛經的場所，四事供養（飲食、衣服、臥具、醫藥）沒有缺乏的時候。現在敘述隋朝一代和唐朝一代共三十七年，祖師、碩儒、高僧、法匠共有十五人，彰顯了隋朝佛教的隆盛。
開皇初年，法師曇延，姿容氣度非凡，身高九尺六寸，雙手下垂超過膝蓋，目光銳利。才學和聲望與慧遠（東晉高僧）相當。他撰寫了許多經書的義疏。評論的人說，在標舉綱目方面，慧遠遠遠不如曇延；在文句的妥帖方面，曇延不如慧遠。齊太祖聽從了他的建議，向他問道，並給予月俸。恰逢周朝使者周弘正前來聘問，大臣們推舉曇延接待。周弘正仗著自己的才氣，自視甚高，見到曇延後，傲氣頓消。等到回國后，向齊太祖索要曇延的畫像以及所著的疏論帶回。齊太祖更加器重曇延，並加以晉陞。
【English Translation】 English version: I have heard of the seven-jeweled stupas and golden wheels (Buddhist symbols). Now, the Emperor's divine abilities are like the four seasons, all-knowing, like a bright candle in the hands of a king. Recalling the past year of Chichi, His Majesty governed the world from a chariot adorned with a yellow canopy. The Zhou dynasty, with its earth virtue overcoming water virtue, led to the decline of Buddhism. The Sui dynasty, with its fire virtue succeeding wood virtue, inaugurated the Kaihuang era. Emperor Gaozu, in the second year of the Zhou dynasty's Jingdi's Dading reign, had a yellow dragon descend upon his old residence, and auspicious clouds appeared in the city suburbs. On the thirteenth day of the second month, the Zhou dynasty abdicated the throne to the Sui dynasty, and the mandate of heaven descended, changing to yellow robes instead of black. The six offices of the Zhou dynasty were abolished, and the three provinces system of the Han dynasty was followed. The sun of Buddhism shone again, and the Dharma flowed secretly. That winter, Zhou dynasty 'shamen' (monks) arrived with over two hundred volumes of Sanskrit Buddhist scriptures from the Western Regions, arriving as expected. An edict was issued to the relevant departments to find people to translate them. In the second month of the Kaihuang era, the translation of the scriptures began. In the last month of summer, an edict was issued to build the capital at Longshou Mountain, because its mountains and rivers were beautiful, and its vegetation was lush, making it suitable for establishing a capital. All cities, palaces, gates, county offices, gardens, and temples were named 'Daxing'. The compassionate teachings of Buddhism flourished from this point on, and the wind of benevolence spread far and wide. 'Galan' (monasteries) stood tall and dense, and Dharma abodes intertwined. Monks stood shoulder to shoulder, and believers came in droves. When the Renshou era began, pagodas were built, and over a hundred states presented auspicious omens. During this period, the four seas were calm, and the nine provinces were without war. The number of monks and nuns who were ordained was nearly three hundred thousand, and the number of temples built was nearly five thousand. There were twenty-four monks and laypeople who translated scriptures, and the number of scriptures and treatises translated was nearly five hundred volumes. When Emperor Yang succeeded to the throne, he built palaces in Luoyang, the eastern capital, and still set up a place for translating scriptures in the Shanglin Garden on the banks of the Luo River, and the four offerings (food, clothing, bedding, and medicine) were never lacking. Now, recounting the thirty-seven years of the Sui and Tang dynasties, there were fifteen 'zushi' (patriarchs), erudite scholars, eminent monks, and Dharma masters, highlighting the prosperity of Buddhism in the Sui dynasty.
In the early years of the Kaihuang era, the Dharma master Tanyan had an extraordinary appearance and demeanor, standing nine feet six inches tall, with his hands hanging down past his knees, and his eyes shining brightly. His talent and reputation were comparable to those of Huiyuan (an eminent monk of the Eastern Jin dynasty). He wrote many commentaries on the meaning of scriptures. Commentators said that in terms of highlighting the main points, Huiyuan was far inferior to Tanyan; in terms of the appropriateness of the wording, Tanyan was inferior to Huiyuan. Emperor Taizu of Qi listened to his advice, asked him questions, and gave him a monthly salary. It happened that the Zhou dynasty envoy Zhou Hongzheng came to visit, and the ministers recommended Tanyan to receive him. Zhou Hongzheng relied on his talent and considered himself superior to others, but after seeing Tanyan, his arrogance disappeared. After returning to his country, he asked Emperor Taizu of Qi for Tanyan's portrait and the commentaries he had written to take back. Emperor Taizu valued Tanyan even more and promoted him.
位昭玄上統。周武廢教。延遁入太行山。及隋文受禪。即日削髮以沙門謁見。文帝大悅。下書復教。久之歲旱。有旨命延率眾祈雨。雨不降。帝問故。對曰。事由一二。帝即遣京尹蘇威問一二之意。延曰。陛下躬萬機之政。群臣致股肱之力。雖通治體。然俱愆玄化。欲雨不雨事由一二也。帝識其意。敕有司擇日于正殿設儀。命延授以八戒。群臣以次受訖。方炎威如焚而大雨霈然傾霔。帝悅。自是延每入朝必親手奉御饌供之。臨終以表辭帝。托以外護。帝哭之哀甚。葬日。百僚縞素送之。內史薛道衡文祭。略曰。往逢道喪玄綱落紐。棲心幽巖確乎不拔。高位厚祿不能回其慮。嚴威峻法不足懼其心。經行宴坐夷險莫二。戒德威儀始終如一。聖皇啟運像法再興。卓爾緇衣郁為稱首。屈震極之重。申師資之義。三寶由之弘護。二諦籍以宣揚。信足以追蹤澄．什超邁安．遠矣。
尼智仙者。河東蒲坂劉民女也。少出家。有戒行。長通禪觀。時言吉兇成敗事。莫不奇驗。居般若寺。會文帝生於寺。方季夏盛暑。乳母遽扇之。帝寒甚幾絕。不能啼。左右大驚。尼就視之曰。兒天佛所祐。宜勿憂也。即舉之呼曰那羅延。因以為小字。抱詣太祖語曰。兒來處絕倫。俗家穢雜不宜留。請為養之。太祖遂割宅為小門通寺。以兒委仙視育
【現代漢語翻譯】 現代漢語譯本： 位至昭玄上統的延法師，在周武帝廢除佛教時，隱遁入太行山。等到隋文帝即位，他立即剃髮出家，以沙門的身份謁見文帝。文帝非常高興，下詔恢復佛教。過了很久，遇到旱災，文帝下旨命令延法師率領僧眾祈雨。但雨沒有降下來，文帝問他原因。延法師回答說：『事情的原因在於一二。』文帝就派遣京尹蘇威去問『一二』的意思。延法師說：『陛下您親自處理各種政務，群臣竭盡股肱之力，雖然治理得很好，但都違背了玄妙的教化。想要下雨卻下不下來，事情的原因就在於此。』文帝明白了其中的意思，命令有關部門選擇吉日，在正殿設定儀式，命延法師為他授八戒。群臣依次受戒完畢，正當炎熱如焚的時候，大雨傾盆而下。文帝非常高興。從此以後，延法師每次入朝，文帝必定親手奉上御膳供養他。臨終時，延法師上表辭別文帝，託付文帝護持佛法。文帝哭得非常悲傷。葬禮那天，百官都穿著喪服送葬。內史薛道衡寫了祭文，大略是說：『過去遇到佛法衰敗，玄妙的綱紀鬆弛。法師棲身於幽靜的山巖，堅定不移。高官厚祿不能改變他的心意，嚴厲的刑法也不足以使他畏懼。無論是行走還是安坐，平坦和危險在他看來都是一樣的。戒律的德行和威儀，始終如一。聖明的皇上開啟新的時代，佛法再次興盛。法師卓然不群，成為僧侶中的領袖。他承擔著極大的重任，闡揚師道的意義。三寶因此得以弘揚護持，二諦憑藉他得以宣揚。他的功績足以追趕澄法師、鳩摩羅什，超越安世高、支遁了。』 尼姑智仙，是河東蒲坂劉姓人家的女兒。她從小出家，遵守戒律，長大后精通禪觀。當時她說的吉兇成敗之事，沒有不應驗的。她住在般若寺。恰逢文帝出生在寺里，正值季夏盛暑，乳母急忙用扇子扇風，文帝卻覺得非常寒冷，幾乎要斷氣，不能啼哭。左右的人非常驚慌。智仙尼姑前去察看，說：『這個孩子是天上的佛所保佑的，不必擔憂。』隨即抱起文帝，呼喊他的小名『那羅延』（Narayan， विष्णु的別名）。因此就用這個名字作為文帝的小名。她抱著文帝去見太祖，對他說：『這個孩子的來歷非同一般，俗人家污穢雜亂，不適合留他。請讓我來撫養他。』太祖於是割讓住宅的一部分，開一個小門通向寺廟，把孩子託付給智仙尼姑照看撫養。
【English Translation】 English version: The Venerable Yan, holding the title of Zhaoxuan Shangtong (High Overseer of Buddhism), retreated into the Taihang Mountains during the persecution of Buddhism by Emperor Wu of the Northern Zhou Dynasty. When Emperor Wen of the Sui Dynasty ascended the throne, Yan immediately shaved his head and, as a Shramana (沙門, Buddhist monk), paid homage to the Emperor. Emperor Wen was greatly pleased and issued an edict to restore Buddhism. After a long period, a drought occurred, and the Emperor ordered Yan to lead the Sangha (僧眾, monastic community) in praying for rain. When the rain did not come, the Emperor asked him the reason. Yan replied, 'The matter lies in one or two things.' The Emperor then sent Su Wei, the magistrate of the capital, to inquire about the meaning of 'one or two.' Yan said, 'Your Majesty personally attends to myriad affairs of state, and your ministers exert their utmost efforts. Although the governance is effective, it all deviates from the profound teachings. The failure to bring rain lies in these one or two things.' The Emperor understood his meaning and ordered the relevant officials to choose an auspicious day to set up a ceremony in the main hall, where Yan would administer the Eight Precepts (八戒, a set of moral guidelines). After the ministers had received the precepts in order, a torrential downpour occurred, extinguishing the scorching heat. The Emperor was delighted. From then on, whenever Yan entered the court, the Emperor would personally offer him the imperial meals. On his deathbed, Yan submitted a memorial to the Emperor, entrusting him with the protection of Buddhism. The Emperor wept bitterly. On the day of the funeral, all the officials wore mourning clothes to see him off. Xue Daoheng, the palace secretary, wrote a eulogy, which roughly stated: 'In the past, we encountered the decline of the Dharma (道, teachings), and the loosening of the profound principles. The master dwelled in secluded cliffs, steadfast and unyielding. High positions and generous salaries could not sway his mind, and severe laws were not enough to frighten his heart. Whether walking or sitting, he treated ease and danger alike. His moral conduct and demeanor remained consistent from beginning to end. The sage Emperor initiated a new era, and the Buddhist teachings flourished again. He stood out among the Sangha, becoming a leader. He shouldered great responsibilities, promoting the meaning of the teacher-student relationship. The Three Jewels (三寶, Buddha, Dharma, Sangha) were thereby propagated and protected, and the Two Truths (二諦, conventional and ultimate truth) were proclaimed. His achievements are sufficient to follow after Master Cheng and Kumarajiva (鳩摩羅什), surpassing An Shigao (安世高) and Zhi Dun (支遁).' The Bhikkhuni (尼, female monastic) Zhixian was the daughter of the Liu family of Puban in Hedong. She renounced the world at a young age and observed the precepts. As she grew older, she became proficient in Chan (禪, meditation) practice. At that time, her predictions of good fortune, misfortune, success, and failure were invariably accurate. She resided in the Prajna Temple (般若寺). It happened that Emperor Wen was born in the temple during the height of summer. The wet nurse hastily fanned him, but the Emperor felt extremely cold, almost to the point of death, and could not cry. Those around him were greatly alarmed. The Bhikkhuni Zhixian went to examine him and said, 'This child is protected by the Buddhas of heaven, so there is no need to worry.' She then picked up the Emperor and called out his childhood name, 'Narayana' (那羅延, another name for Vishnu). Therefore, this name was used as the Emperor's childhood name. She carried the Emperor to see the Grand Ancestor and said to him, 'This child's origins are extraordinary, and the defilements of a secular household are not suitable for him. Please allow me to raise him.' The Grand Ancestor then ceded a portion of his residence, opened a small gate connecting it to the temple, and entrusted the child to the care of the Bhikkhuni Zhixian.
。后皇妣來抱。忽見兒為龍。驚墮于地。仙失聲曰。奚為觸損我兒。令晚得天下。及帝稍長。仙密告之曰。汝后大貴。當自東方來。佛法時滅。賴汝而興。及周武廢教。仙隱其家內著法衣。戒行彌篤。至是帝果自山東入為天子。大興釋氏。仙前此而卒。帝每對群臣稱阿阇梨以為口實。又云。朕興由佛法。而好食麻豆。前身定從道人中來。少時在寺長育。至今樂聞鐘磬之聲。
四年。關輔旱。帝引民就食洛州。先是律師靈藏者與帝為布衣交。至是命藏陪駕。既而趣向藏者極盛。帝聞之手敕曰。弟子是俗人天子。律師是道人天子。有樂離俗者任師度之。藏由是度人前後數萬。間有譖之者。帝曰。律師化人為善。弟子禁人為惡。言雖有異意則無殊。
沙門曇詢者。嘗遇二虎相鬥久而不止。詢執錫分之。以身為翳。語曰。同居林藪。計無大乖。幸各分路。虎妥尾受命。即飲氣而散。時法師曇崇臨終。有白衣童子手捧光明立於座右。弟子問此謂誰。崇曰。第六天頻來命我。我以諸天著樂有妨修道。竟未之許。吾歿愿生無佛法處教化眾生。慎勿彰言。死後任說。
八年。李士謙卒。士謙。字約。少喪父。事母以孝聞。其族長伯玚每嘆曰。此子吾家顏子也。善天文術數。自以少孤。未嘗飲酒食肉。李氏世豪每宴集
【現代漢語翻譯】 現代漢語譯本：后皇妣（皇后）來抱他，忽然看見兒子變成了一條龍，驚嚇地把他掉在地上。仙人失聲說：『為什麼觸碰損傷我的兒子，以至於他要晚些才能得到天下？』等到皇帝稍微長大，仙人秘密地告訴他說：『你以後會大富大貴，應當從東方而來。佛法到時會衰滅，要依靠你才能興盛。』等到周武帝廢除佛教，仙人就隱藏在他家裡，穿著法衣，戒律修行更加精進。到這時，皇帝果然從山東進入成為天子，大力興盛佛教。仙人在此之前已經去世。皇帝每次對群臣稱呼阿阇梨（梵語，意為導師）作為口頭禪，又說：『我能興盛是因為佛法，而且喜歡吃麻和豆，前身一定是修行人。小時候在寺廟裡長大，至今仍然喜歡聽鐘磬的聲音。』 四年，關中地區大旱，皇帝帶領百姓到洛州就食。此前，律師靈藏和皇帝是平民時的朋友。到這時，皇帝命令靈藏陪同自己。不久，歸向靈藏的人非常多。皇帝聽到后，親手寫敕書說：『弟子是俗人天子，律師是道人天子。有喜歡離開世俗的人，任憑律師度化他們。』靈藏因此度化了前後數萬人。期間有人詆譭他，皇帝說：『律師教化人向善，弟子禁止人作惡。言語雖然不同，但意義沒有差別。』 沙門曇詢，曾經遇到兩隻老虎相鬥，很久都不停止。曇詢拿著錫杖分開它們，用身體作為遮擋，對老虎說：『同住在山林中，計劃沒有大的衝突，希望各自離開。』老虎搖著尾巴接受命令，隨即收斂氣息而散開。當時法師曇崇臨終時，有白衣童子手捧光明站在他的座位旁邊。弟子問這是誰，曇崇說：『第六天（指欲界第六天，他化自在天）屢次來召喚我，我因為諸天享受快樂會妨礙修道，最終沒有答應。我死後希望出生在沒有佛法的地方教化眾生，謹慎不要宣揚。死後任憑你們說。』 八年，李士謙去世。李士謙，字約，年少時喪父，侍奉母親以孝順聞名。他的族長伯玚每次感嘆說：『這個孩子是我們家的顏回啊。』他擅長天文術數，因為從小失去父親，不曾飲酒吃肉。李氏世代豪門，每次宴會聚餐。
【English Translation】 English version: The Empress Dowager came to hold him, and suddenly saw her son turn into a dragon, startling her so much that she dropped him to the ground. The immortal exclaimed, 'Why did you touch and injure my son, causing him to gain the empire later?' When the emperor grew a little older, the immortal secretly told him, 'You will be very wealthy and noble in the future, and you should come from the East. The Buddha's Dharma will decline at that time, and it will depend on you to flourish.' When Emperor Wu of Zhou abolished Buddhism, the immortal hid in his home, wearing Dharma robes, and his observance of precepts and practice became even more diligent. At this time, the emperor indeed entered from Shandong and became the Son of Heaven, greatly promoting Buddhism. The immortal had passed away before this. The emperor often referred to Ācārya (Sanskrit, meaning teacher) to his ministers as a verbal tic, and also said, 'My rise is due to the Buddha's Dharma, and I like to eat sesame and beans. My previous life must have been from among the Taoists. I grew up in a temple when I was young, and I still enjoy hearing the sounds of bells and chimes.' In the fourth year, there was a severe drought in the Guanzhong region, and the emperor led the people to Luoyang for food. Previously, the Vinaya Master Lingzang was a commoner friend of the emperor. At this time, the emperor ordered Lingzang to accompany him. Soon, those who turned to Lingzang became extremely numerous. Upon hearing this, the emperor personally wrote an edict saying, 'The disciple is a secular Son of Heaven, and the Vinaya Master is a Taoist Son of Heaven. Anyone who wishes to leave the secular life, let the Master ordain them.' Lingzang therefore ordained tens of thousands of people before and after. During this time, some people slandered him, and the emperor said, 'The Vinaya Master teaches people to do good, and the disciple forbids people from doing evil. Although the words are different, the meaning is the same.' The Shramana Tanxun once encountered two tigers fighting, and they did not stop for a long time. Tanxun held his khakkhara (a Buddhist monk's staff) and separated them, using his body as a shield, and said to the tigers, 'Living together in the forest, there should be no major conflicts. I hope you each go your own way.' The tigers wagged their tails and accepted the command, and then restrained their breath and dispersed. At that time, Dharma Master Tanchong was dying, and a white-robed boy holding light stood beside his seat. A disciple asked who this was, and Tanchong said, 'The Sixth Heaven (referring to the sixth heaven of the desire realm, Paranirmita Vasavatti) has repeatedly come to summon me, but I have not agreed because the enjoyment of pleasure by the heavens would hinder my practice. After my death, I wish to be born in a place without the Buddha's Dharma to teach sentient beings, and be careful not to proclaim this. After my death, let you say what you will.' In the eighth year, Li Shiqian passed away. Li Shiqian, whose courtesy name was Yue, lost his father at a young age and was known for his filial piety in serving his mother. His clan elder, Bo Yang, often sighed and said, 'This child is our family's Yan Hui.' He was skilled in astronomy and divination. Because he lost his father at a young age, he never drank alcohol or ate meat. The Li family was a powerful family for generations, and they often held banquets and gatherings.
盛饌珍美盈前。士謙先為設黍。謂群從曰。孔子稱黍為五穀之長。荀卿亦云食先黍稷古人所尚。寧可違乎。少長肅然。退謂人曰。既見君子。方覺吾徒之不德也。嘗有牛犯其田。士謙牽置涼處飼之過於本主。望見盜刈己黍者則默為避之。㐫年散谷合諸藥以救疾癘。如此積三十年。雅好佛。舉止約以戒定。有謂其修陰德。士謙笑曰。夫陰德其猶耳鳴。唯己知之人無得而知者。今吾所作仁者皆知。何陰德之有。最善玄言。客有疑佛報應之說。士謙喻之曰。積善餘慶。積惡餘殃。豈非休咎之徴耶。佛曰。輪轉五道無復窮已。而賈誼亦云。千變萬化未始有極。至若鯀為黃能。杜宇為鶗鳺。褒君為龍。牛哀為虎。君子為鵠。小人為猿。彭生為豕如意為犬。黃母為黿。宣武為鱉。鄧艾為牛。徐伯為魚。羊祜前身李氏子。此皆佛家變異形報之驗也。客又曰。邢子才云。世有松柏化為樗櫟。仆以為然。士謙曰。此不類之談也。變化皆由心業。豈關木乎。又問三教優劣。士謙曰。佛日也。道月也。儒五星也。客不能難而去。
論曰。北史史官蔣沈等記李君之事詳悉如此。豈非心懷佛德盡己之誠。不敢欺訹后之來者歟。士謙以日月星方三教。然乍觀似有優劣。至若照明世界運轉生靈則一德也。是三者闕一則安立不成。故易曰。乾道變
化各正性命。賢哉李君。吾見子深於性命之大原也。
十三年。二祖慧可大師示寂。師虎牢人。少博極群書尤精玄理。及覽佛經超然自得。遂出家。依龍門香山寶靜禪師得度具戒。年甫四十。忽一日定中神告曰。將證聖果無滯於此。須臾頓覺頭痛如刺。欲行求治。空中有聲曰。比換骨耳。非常痛也。因以是告于師。師視其頂有五峰隆起。乃曰。神既助汝。可行求道。吾聞天竺達磨近至少林。宜往依之。師至少林。投機授法。語在達磨章中。及少林歸寂。師繼闡玄化。曾至北齊遇一居士。不言姓民且曰。弟子身纏風恙。請師懺罪。師曰將罪來與汝懺。居士良久曰覓罪了不可得。師曰。與汝懺罪竟。宜依佛法僧住。曰。今見師已知是僧。未審何名佛法。師曰。是心是佛。是心是法。法佛無二。僧寶亦然。曰。今日始知罪性不在內不在外不在中間。其心亦然。佛法無二也。師深器之。即為剃髮云。是吾寶也。宜名僧璨。授具戒畢。乃告之曰。達磨大師來自天竺。以正法眼藏密授于吾。吾今付汝。並達磨信衣。汝當護持無令斷絕。聽吾偈曰。本來緣有地。因地種華生。本來無有種。華亦不曾生。汝受吾教。宜處深山未可行化。當有國難。曰師既預知愿聞示誨。師曰。昔達磨傳般若多羅。讖記云。心中雖吉外頭兇。吾校年
【現代漢語翻譯】 現代漢語譯本： 使各自端正本性生命。李君真是賢德啊！我見你對性命的根本源頭理解得很深刻。
十三年後，二祖慧可大師圓寂。大師是虎牢人，年少時博覽群書，尤其精通玄理。等到閱讀佛經后，便超脫物外，心領神會，於是出家。依止龍門香山寶靜禪師剃度受戒。剛滿四十歲時，忽然有一天在禪定中，有神靈告訴他說：『你將要證得聖果，不要滯留在這裡。』 不一會兒，頓覺頭痛如針刺一般，想要去尋求醫治。空中傳來聲音說：『這是在為你更換骨頭，非常疼痛啊。』 於是將此事告訴了他的師父。師父看他的頭頂有五個峰隆起，就說：『神靈既然在幫助你，你可以去尋求真道。我聽說天竺（India）的Bodhidharma（菩提達摩）最近到了少林寺，你應該去依止他。』 慧可大師到了少林寺，投合機緣，接受了佛法。詳情在達摩章中有記載。等到Bodhidharma（菩提達摩）圓寂后，慧可大師繼續闡揚玄妙的教化。曾經到北齊，遇到一位居士，沒有說出姓名，只是說：『弟子身患風病，請大師為我懺悔罪過。』 慧可大師說：『把你的罪拿來，我為你懺悔。』 居士過了很久說：『尋找罪過，最終卻找不到。』 慧可大師說：『我已經為你懺悔完了。你應該依止佛法僧安住。』 居士說：『現在見到大師，已經知道您是僧。還不知道什麼是佛法？』 慧可大師說：『是心是佛，是心是法。法和佛沒有分別，僧寶也是這樣。』 居士說：『今天才知道罪的本性不在內，不在外，也不在中間，我的心也是這樣。佛和法沒有分別啊。』 慧可大師非常器重他，就為他剃髮，說：『你真是我的寶貝啊！應該叫僧璨（Sengcan）。』 授完具足戒后，就告訴他說：『Bodhidharma（菩提達摩）大師來自天竺（India），將正法眼藏秘密地傳授給我。我現在傳給你，還有Bodhidharma（菩提達摩）的信衣，你應該守護保持，不要讓它斷絕。聽我的偈語：本來緣有地，因地種華生。本來無有種，華亦不曾生。』 你接受了我的教誨，應該身處深山，還不能施行教化。將會有國家災難。』 僧璨（Sengcan）說：『師父既然預先知道，希望聽到您的教誨。』 慧可大師說：『過去Bodhiruci（菩提流支）翻譯般若多羅（Prajnatara）的預言中說：心中雖然吉祥，外頭卻有兇險。我校對你的年齡
【English Translation】 English version: May each rectify their inherent nature and life. Wise indeed is Li Jun! I see that you deeply understand the great origin of nature and life.
Thirteen years later, the Second Patriarch, Great Master Huike (Huike, the Second Patriarch of Chan Buddhism), passed away. The Master was a native of Hulao. In his youth, he extensively studied various books, especially excelling in profound principles. Upon reading the Buddhist scriptures, he transcended the mundane and attained self-realization, thus becoming a monk. He received ordination and full precepts under Zen Master Baojing of Xiangshan Mountain in Longmen. Just as he turned forty, one day in meditation, a deity told him: 'You are about to attain the holy fruit; do not linger here.' Shortly after, he suddenly felt a headache like being stabbed with needles and wanted to seek treatment. A voice in the air said: 'This is merely changing your bones; it is extremely painful.' Thereupon, he told his master about this. His master saw five peaks rising on the top of his head and said: 'Since the deity is assisting you, you may go and seek the Way. I have heard that Bodhidharma (Bodhidharma, an Indian Buddhist monk credited with bringing Zen to China) from India has recently arrived at Shaolin Temple; you should go and rely on him.' Great Master Huike (Huike, the Second Patriarch of Chan Buddhism) went to Shaolin Temple, where he resonated with the opportunity and received the Dharma. Details are recorded in the chapter on Bodhidharma (Bodhidharma, an Indian Buddhist monk credited with bringing Zen to China). After Bodhidharma (Bodhidharma, an Indian Buddhist monk credited with bringing Zen to China) passed away, Great Master Huike (Huike, the Second Patriarch of Chan Buddhism) continued to propagate the profound teachings. Once, he went to Northern Qi and encountered a layman who did not reveal his name but said: 'This disciple is afflicted with wind disease; please, Master, repent for my sins.' Great Master Huike (Huike, the Second Patriarch of Chan Buddhism) said: 'Bring your sins to me, and I will repent for you.' After a long while, the layman said: 'Searching for sins, I ultimately cannot find them.' Great Master Huike (Huike, the Second Patriarch of Chan Buddhism) said: 'I have finished repenting for your sins. You should abide by the Buddha, Dharma, and Sangha.' The layman said: 'Having seen the Master today, I already know you are a monk. I still do not know what the Buddha and Dharma are.' Great Master Huike (Huike, the Second Patriarch of Chan Buddhism) said: 'This mind is Buddha; this mind is Dharma. Dharma and Buddha are not different; the Sangha Jewel is also the same.' The layman said: 'Today I understand that the nature of sin is neither within, nor without, nor in between; my mind is also like this. Buddha and Dharma are not different.' Great Master Huike (Huike, the Second Patriarch of Chan Buddhism) greatly valued him and shaved his head, saying: 'You are truly my treasure! You should be named Sengcan (Sengcan, the Third Patriarch of Chan Buddhism).' After bestowing the full precepts, he told him: 'Great Master Bodhidharma (Bodhidharma, an Indian Buddhist monk credited with bringing Zen to China) came from India and secretly transmitted the Eye Treasury of the True Dharma to me. I now transmit it to you, along with Bodhidharma's (Bodhidharma, an Indian Buddhist monk credited with bringing Zen to China) robe of faith. You should protect and maintain it, not allowing it to be cut off. Listen to my verse: Originally, there is a ground for conditions; because of the ground, flowers are born. Originally, there is no seed; flowers have never been born.' You have received my teachings; you should dwell in the deep mountains and not yet propagate the teachings. There will be national calamities.' Sengcan (Sengcan, the Third Patriarch of Chan Buddhism) said: 'Since the Master foreknows, I wish to hear your instructions.' Great Master Huike (Huike, the Second Patriarch of Chan Buddhism) said: 'In the past, Bodhiruci (Bodhiruci, a Buddhist monk and translator) translated Prajnatara's (Prajnatara, an Indian Buddhist monk) prophecy, saying: 'Although auspicious in the heart, there is danger outside.' I have checked your age
代。正在汝身。當審前言。勿罹世難。然吾亦有夙累。今要償之。師遂于鄴都隨宜行化。經三十四年乃晦跡混俗。或過屠門或入酒家。有怪而問之者。答曰。我自調心。非關汝事。最後于管城縣匡救寺三門下談無上道。聽者雲集。有辨和法師者于寺中講涅槃經。聲徒聞師說法。稍稍引去。和不勝憤。興謗於邑宰翟伸。侃侃惑其說。加師以非法。遂怡然委順。年一百有七。識真者謂師償債。葬磁州淦縣東北七十里。唐德宗謚太祖禪師。
十七年。詔天臺智者大師顗(語豈切)赴命。至剡縣示疾。為其徒說十如．四不生．十法界．三觀．四智等法。弟子問所居地位。答曰。吾不領眾。必凈六根。損己利它。獲預五品。命筆寫觀心偈畢。跏趺而逝。顗生陳氏。目有重瞳。初謁思禪師。示以普賢道場。說四安樂行。顗忻然退居密室研味法華玄旨。至藥王品是真精進之句。豁然大悟。定慧融會。即以告思。思曰。非汝不證。非吾不識。此法華三昧見前旋陀羅尼也。縱文字阿師千萬無能窮汝之辯。可繼傳燈。勿作最後斷佛種人。顗奉付囑。久之辭游金陵止瓦宮寺。一夕夢登高山下瞰大海。見一比丘名曰定光。以手招之。其後顗領徒至天臺山。定光出迎曰。頗憶往日相招否。顗熟視。蓋夢中所見者。光曰。此處金地吾既有之。
【現代漢語翻譯】 現代漢語譯本： 代。正在你身上。應當審慎之前的言語，不要遭遇世間的災難。然而我也有前世的業債，現在要償還它。於是禪師在鄴都隨緣教化，經過三十四年後隱沒行跡，混同於世俗之人。有時經過屠宰場，有時進入酒館。有人奇怪而問他，禪師回答說：『我是在調伏自己的心，與你無關。』最後在管城縣匡救寺三門下宣講無上道，聽眾雲集。有位名叫辨和的法師在寺中講解《涅槃經》，聽眾聽到禪師說法，漸漸離去聽辨和講經。辨和非常憤恨，就在縣令翟伸面前詆譭禪師，翟伸被他的話迷惑，給禪師加上不合法的罪名。禪師於是安然順從，享年一百零七歲。認識真相的人說禪師是在償還宿債。禪師被安葬在磁州淦縣東北七十里處。唐德宗追諡為太祖禪師。 十七年，皇帝下詔讓天臺智者大師顗（yǐ）前往京城。智顗到達剡縣后示現疾病，為他的弟子們講解十如（十種如是）、四不生（四種不生）、十法界（十種不同的生命存在狀態）、三觀（三種觀察方法）、四智（四種智慧）等佛法。弟子們問他所處的地位，智顗回答說：『我不領導大眾，必定要清凈六根，損害自己利益他人，才能獲得預入五品的果位。』說完，寫下《觀心偈》后，結跏趺坐而逝。智顗出生于陳氏家庭，眼睛裡有雙重瞳仁。最初拜見思禪師，思禪師向他展示普賢道場，講解四安樂行。智顗欣然退居密室，研究品味《法華經》的玄妙旨意，當讀到《藥王品》中『是真精進』的句子時，豁然大悟，禪定與智慧融會貫通。他立刻將此事告訴思禪師，思禪師說：『不是你不能證悟，不是我不能認識。這是《法華三昧》所見的旋陀羅尼。即使有成千上萬精通文字的法師，也無法窮盡你的辯才。你可以繼承傳燈，不要做最後斷絕佛種的人。』智顗接受了囑託。很久之後，他辭別思禪師，遊歷到金陵，住在瓦官寺。一天晚上，他夢見自己登上高山，俯瞰大海，看見一位名叫定光的比丘，向他招手。之後，智顗帶領弟子來到天臺山，定光出來迎接，說：『還記得往日我向你招手嗎？』智顗仔細觀看，原來是夢中所見的那個人。定光說：『這塊金地我已經擁有了。』
【English Translation】 English version: Dai. It is happening to you. You should carefully consider your previous words and avoid worldly disasters. However, I also have past karmic debts that I must repay now. Thereupon, the Chan Master propagated the Dharma in Yedu according to conditions. After thirty-four years, he concealed his traces and mingled with ordinary people. Sometimes he passed by butcher shops, sometimes he entered taverns. When someone asked him strangely, he replied, 'I am taming my own mind; it is none of your business.' Finally, at the third gate of Kuangjiu Temple in Guancheng County, he preached the unsurpassed Way, and listeners gathered in droves. A Dharma Master named Bianhe was lecturing on the Nirvana Sutra in the temple. When the listeners heard the Chan Master's teachings, they gradually left to listen to Bianhe's lectures. Bianhe was very resentful and slandered the Chan Master before the county magistrate Zhai Shen. Zhai Shen was deceived by his words and falsely accused the Chan Master. The Chan Master then peacefully submitted, passing away at the age of one hundred and seven. Those who knew the truth said that the Chan Master was repaying his past debts. He was buried seventy li northeast of Gan County in Cizhou. Emperor Dezong of the Tang Dynasty posthumously honored him as Chan Master Taizu. In the seventeenth year, Emperor issued an edict summoning Great Master Zhiyi (Zhi Zhe Da Shi Yi) (Master Zhiyi of Tiantai) to the capital. Zhiyi, upon arriving at Shan County, manifested illness and explained to his disciples the Ten Suchnesses (Shi Ru) (ten aspects of reality), the Four Non-Arisings (Si Bu Sheng) (four ways in which things do not arise), the Ten Dharma Realms (Shi Fa Jie) (ten different realms of existence), the Three Contemplations (San Guan) (three types of contemplation), and the Four Wisdoms (Si Zhi) (four types of wisdom). His disciples asked about his position, and Zhiyi replied, 'I do not lead the masses; I must purify the six senses, sacrifice myself to benefit others, and attain the preliminary Five Grades.' After saying this, he wrote the 'Gatha on Contemplating the Mind' and passed away in the lotus position. Zhiyi was born into the Chen family and had double pupils in his eyes. He initially visited Chan Master Si, who showed him the Samantabhadra Mandala and explained the Four Peaceful Practices. Zhiyi happily retreated to a secret room to study and savor the profound meaning of the Lotus Sutra. When he reached the phrase 'This is true diligence' in the 'Medicine King' chapter, he suddenly awakened, and his samadhi and wisdom merged. He immediately told Chan Master Si about this, and Chan Master Si said, 'It is not that you could not realize it, nor that I could not recognize it. This is the Dharani of Revolving Vision seen in the Lotus Samadhi. Even if there were thousands of textual masters, they could not exhaust your eloquence. You can continue to transmit the lamp and not be the last person to cut off the Buddha-seed.' Zhiyi accepted the entrustment. After a long time, he bid farewell to Chan Master Si and traveled to Jinling, staying at Waguan Temple. One night, he dreamed of climbing a high mountain and looking down at the sea, where he saw a Bhikshu named Dingguang beckoning to him. Later, Zhiyi led his disciples to Mount Tiantai, and Dingguang came out to greet him, saying, 'Do you remember me beckoning to you in the past?' Zhiyi looked closely and realized it was the person he had seen in his dream. Dingguang said, 'I already possess this golden land here.'
佛隴北峰螺溪銀地宜居行道。久之陳宣帝詔。顗堅臥不起。使者七反。帝遣永陽王諭慇勤意。顗不得已至都。延入太極殿講說。帝執弟子禮待為國師。詔給羊車隊仗。別號智者。未幾帝夢王者羽衛甚盛。傳呼冠達。迎顗法師居三橋。及窹嘆曰。冠達梁武帝法名。三橋今光宅寺也。即移顗居之。及隋克陳。煬帝居藩請授五戒。即辭歸佛隴。著法華疏．止觀門．修禪法等及凈名疏凡百餘卷。皆出口成章。左右抄寫而不蓄一字。建大道場三十有六。所度僧一萬五千人。寫經一十五藏。造金銅土木等像八十萬軀。嘗說法次。沙門慧榮者世稱義虎。辯號懸河。聞顗講法故來致問。數開徴核莫非深隱。顗應對事理煥然清遣。榮嘆曰。禪定之力不可當也。其止觀法門大略。即身心而指定慧。即言說而詮解脫。自發心至於成道。行位昭明。由是天下言佛教者以天臺為司南云。
仁壽三年。文中子王通既冠。慨然有濟世之志。西遊長安見帝。帝坐太極殿召見。因奏太平䇿十有三道。尊王道。推霸略。稽古驗今。恢恢乎運天下於掌矣。帝大悅曰。得生幾晚。天不以生賜朕也。下其議于公卿。公卿不悅。時將有蕭墻之憂。通知謀之不用也。作東征之歌而歸。乃續詩書．正禮樂．修元經．贊易道。九年而六經大就。門人自遠而至者。河南
董常．太山姚義．京兆杜如晦．趙郡李靖．南陽程元．扶風竇威．河東薛收．中山賈瓊．清河房玄齡．鉅鹿魏徴．大原王圭溫彥博．穎川陳叔達等。咸稱師。北面受王佐之道。余往來受業者蓋千餘人。大業中累徴不就。十三年疾病。聞江都有變。泫然而興曰。生民厭亂久矣。天其或者將啟堯舜之運。吾不與焉。命也。遂卒。門人謚曰文中子。嘗為中說以擬論語。其周公篇曰。詩書盛而秦世滅。非孔子之罪也。玄虛長而晉室亂。非老莊之罪也。齋戒修而梁國亡。非釋迦之罪也。易不云乎。茍非其人道不虛行。或問佛。子曰聖人也。曰其教何如。曰西方之教也。中國則泥。又曰。觀皇極讜議。三教於是乎一矣。通弟績亦著書。號東皋子。
文中子講道于白午之溪。弟子捧書北面環堂成列。講罷。程生退省于松下。語及周易。薛收嘆曰。不及伏羲氏乎。何辭之多也。俄而有負苓者皤皤然委擔而息曰。吾子何嘆也。薛收曰。叟何為者而徴吾嘆。負苓者曰。夫麗朱者赤。附黑者黑。蓋漸而得之也。今吾子所服者道而猶嘆。是六腑五藏不能受也。吾是以問。薛收曰。收聞之師。易者道之蘊也。伏羲畫卦而文王系之。不逮省文矣。吾是以嘆。負苓者曰。文王焉病。伏羲氏病甚者也。昔者伏羲氏之未畫卦也。三才其不立乎。四序
【現代漢語翻譯】 現代漢語譯本：董常（人名），太山姚義（人名），京兆杜如晦（人名），趙郡李靖（人名），南陽程元（人名），扶風竇威（人名），河東薛收（人名），中山賈瓊（人名），清河房玄齡（人名），鉅鹿魏徴（人名），大原王圭溫彥博（人名），穎川陳叔達（人名）等人，都尊他為老師，像對待王佐一樣向他學習。來來往往向他求學的人大概有一千多人。隋煬帝大業年間，多次徵召他都不去。大業十三年，他生病了，聽到江都發生變故，悲傷地嘆息說：『百姓厭惡戰亂已經很久了，或許上天將要開啟堯舜那樣的太平盛世吧，我不能參與其中了，這是命啊。』於是去世了。他的學生們追諡他為文中子。他曾經寫了《中說》來模仿《論語》。其中的《周公篇》說：『《詩》、《書》興盛而秦朝滅亡，這不是孔子的罪過啊。玄學空談盛行而晉朝混亂，這不是老子、莊子的罪過啊。齋戒修行盛行而梁朝滅亡，這不是釋迦牟尼的罪過啊。《易經》不是說過嗎？如果不是那個人，道是不會白白施行的。』有人問他關於佛的事情，他說：『是聖人啊。』問：『他的教義怎麼樣？』答：『是西方的教義啊，在中國就變味了。』又說：『觀看《皇極讜議》，儒、道、佛三教在這裡就統一了。』他的弟弟文中績也著書，號為東皋子。 文中子在白午溪講學，弟子們拿著書，面向北方，環繞著講堂排列成行。講完之後，程生在松樹下反省，談到《周易》。薛收感嘆說：『比不上伏羲氏啊，為什麼卦辭這麼多呢？』一會兒，有個揹著草藥的老人，慢慢地放下擔子休息，說：『您嘆息什麼呢？』薛收說：『老人家您是做什麼的，竟然問我嘆息的原因？』背草藥的老人說：『靠近紅色的東西就變紅，靠近黑色的東西就變黑，這是逐漸受影響而得到的。現在您所學習的是道，卻還嘆息，這是因為您的六腑五臟不能接受啊。我因此才問。』薛收說：『我聽老師說，《易經》是道的蘊藏。伏羲畫卦，而文王繫上卦辭，不如簡化文字啊，我因此而嘆息。』背草藥的老人說：『文王有什麼毛病？伏羲氏的毛病更嚴重啊。從前伏羲氏還沒有畫卦的時候，天地人三才難道不能成立嗎？四季
【English Translation】 English version: Dong Chang (personal name), Yao Yi of Mount Tai (personal name), Du Ruhui of Jingzhao (personal name), Li Jing of Zhao Commandery (personal name), Cheng Yuan of Nanyang (personal name), Dou Wei of Fufeng (personal name), Xue Shou of Hedong (personal name), Jia Qiong of Zhongshan (personal name), Fang Xuanling of Qinghe (personal name), Wei Zheng of Ju Commandery (personal name), Wang Gui Wen Yanbo of Taiyuan (personal name), Chen Shuda of Yingchuan (personal name), and others all revered him as their teacher, learning from him as if he were a royal advisor. Those who came and went to study with him numbered over a thousand. During the Daye era of Emperor Yang of Sui, he repeatedly declined invitations to serve. In the thirteenth year of Daye, he fell ill. Upon hearing of the upheaval in Jiangdu, he sighed sorrowfully, saying, 'The people have long been weary of war and chaos. Perhaps Heaven is about to usher in an era of Yao and Shun. I will not be a part of it; it is fate.' Then he passed away. His students posthumously honored him with the title 'Master Wenzhong'. He once wrote the 'Zhong Shuo' in imitation of the 'Analects'. In the 'Duke of Zhou' chapter, it says: 'The flourishing of the 'Book of Poetry' and the 'Book of Documents' did not prevent the fall of the Qin dynasty; it was not Confucius's fault. The prevalence of metaphysical discussions did not prevent the chaos of the Jin dynasty; it was not Laozi's and Zhuangzi's fault. The popularity of fasting and purification did not prevent the demise of the Liang dynasty; it was not Shakyamuni's fault. Does not the 'Book of Changes' say, 'If it is not the right person, the Way will not be practiced in vain'?' Someone asked him about Buddha. He said, 'He is a sage.' Asked, 'What is his teaching like?' He replied, 'It is a Western teaching, which has become distorted in China.' He also said, 'Looking at the 'Huangji Dangyi', the three teachings of Confucianism, Taoism, and Buddhism are unified here.' His younger brother, Wen Zhongji, also wrote a book, calling himself Donggaozi. Master Wenzhong lectured at the Baiwu Creek. His disciples, holding books, faced north and lined up around the lecture hall. After the lecture, Cheng Sheng reflected under a pine tree, discussing the 'Book of Changes'. Xue Shou sighed, saying, 'It is not as good as Fuxi's; why are there so many hexagram statements?' After a while, an old man carrying herbs slowly put down his load to rest, saying, 'What are you sighing about?' Xue Shou said, 'Old man, what do you do that you ask me the reason for my sigh?' The herb carrier said, 'That which is near red becomes red, and that which is near black becomes black. This is gradually obtained. Now you are studying the Way and yet sigh; it is because your six viscera and five organs cannot accept it. That is why I ask.' Xue Shou said, 'I heard from my teacher that the 'Book of Changes' is the repository of the Way. Fuxi drew the trigrams, and King Wen attached the hexagram statements; it is not as good as simplifying the text. That is why I sigh.' The herb carrier said, 'What is wrong with King Wen? Fuxi's problem is even more serious. In the past, before Fuxi drew the trigrams, could the three realms of heaven, earth, and man not be established? The four seasons
其不行乎。百物其不生乎。萬象其不森乎。何營營乎而費畫也。自伏羲氏泄道之密。漏神之幾。分張太和磔裂元氣。使天下之智者詭道逆出。曰我善言象而識物情。陰陽相磨遠近相取。作為剛柔同異之說以駭人志。於是知者不知而大樸散矣。則伏羲氏始兆亂者。安得羸嘆而嗟文王。負其苓而行。追而問之居與姓名。不答。文中子聞之曰。隱者也。
論曰。本朝司馬文正公曰。文中子云。佛聖人也。審如文中子之言。則佛之心可見矣。第今言禪者好為隱語以相迷。大言以相勝。使學者倀倀(田良切。失道㒵)又狂也。然益入于迷妄。因廣文中子之意。作解禪頌六首。果如此言。雖中國亦可行矣。不然。則吾所不知也。其卒章曰。言為百世師。行為天下法。為賢為大聖。是名佛菩薩。噫。文正公繼孔孟荀楊為大賢者也。庸有不知佛哉。觀其頌則文正公平生所為皆佛菩薩之心也。特禪之一法。雖吾門亦標表以為教外別傳。自非積三二十年息心絕慮則莫能究其旨。謂之隱語大言。似是而實非也。何則。東皋子猶以伏羲畫卦。泄道之密漏神之機。分張太和磔裂元氣。使知者不知而大樸散矣。矧不立文字之禪。直指人心於語言形跡之表。詎可以常程義理而求其言說耶。是不獨文正公．文中子．楊孟諸賢未暇留神。吾徒傳教大
【現代漢語翻譯】 現代漢語譯本：難道（道）不行於世了嗎？各種事物難道不生長了嗎？萬象難道不茂盛了嗎？為什麼還要如此勞神費力地去描繪呢？自從伏羲氏泄露了道的秘密，泄漏了天機的玄妙，分割了太和之氣，割裂了元氣，使得天下的聰明人背道而馳，標新立異，說：『我擅長談論卦象，能夠識別萬物的情狀，陰陽相互磨合，遠近相互取用。』於是創造出剛柔、相同、相異等學說來驚嚇人們的心志。這樣一來，有知識的人反而變得無知，淳樸的民風也渙散了。那麼，伏羲氏就是開啟混亂的始作俑者。怎麼能責怪周文王呢？（有人）揹著他的行李行走，（文王）追上去詢問他的住處和姓名，（那人）沒有回答。文中子（王通）聽說了這件事，說：『這是隱士啊。』
評論說：本朝的司馬文正公（司馬光）說：文中子說，佛是聖人。如果文中子說的是真的，那麼佛的心意就可以明白了。只是現在談論禪的人喜歡用隱晦的語言來迷惑別人，用誇大的言辭來壓倒別人，使得學習的人迷失方向，又陷入瘋狂。這樣反而更加陷入迷妄。因此我擴充套件文中子的意思，創作了《解禪頌》六首。如果真是這樣，即使在中國也可以實行了。不然，那就是我所不知道的了。這組頌的最後一章說：『言論可以作為百代的師表，行為可以作為天下的法則，成為賢人，成為大聖人，這就是佛菩薩。』唉！文正公是繼孔子、孟子、荀子、揚雄之後的大賢人啊！難道會不瞭解佛嗎？看他的頌，文正公一生所做的事情都是佛菩薩的心意。只是禪這一法門，即使在我們佛教內部，也被標榜為教外別傳。如果不是積累了二三十年息滅妄心、斷絕思慮的功夫，就不能夠徹底明白其中的旨意。說它是隱晦的語言、誇大的言辭，似乎是這樣，但實際上不是這樣。為什麼呢？東皋子還認為伏羲畫卦，是泄露了道的秘密，泄漏了天機的玄妙，分割了太和之氣，割裂了元氣，使得有知識的人反而變得無知，淳樸的民風也渙散了。更何況是不立文字的禪，直接指向人心，超越了語言和形跡的表達，怎麼可以用常規的義理來尋求它的言說呢？這不僅是文正公、文中子、楊雄、孟子等賢人沒有來得及關注，我們這些傳教的大
【English Translation】 English version: Does the Dao not prevail? Do all things not grow? Do the myriad phenomena not flourish? Why then engage in such toilsome and elaborate depictions? Ever since Fu Xi (mythical first emperor of China) divulged the secrets of the Dao, leaked the mysteries of Heaven, divided the Great Harmony, and fragmented the primordial Qi (vital energy), the wise men of the world have deviated from the true path, creating novel and perverse doctrines, saying, 'I am skilled in speaking of images and recognizing the conditions of things; Yin and Yang grind against each other, the near and the far take from each other.' Thus, they create theories of hardness and softness, sameness and difference, to startle people's minds. As a result, the knowledgeable become ignorant, and the Great Simplicity is scattered. Then, Fu Xi was the originator of chaos. How can one blame King Wen (founder of the Zhou dynasty)? (Someone) carried his luggage and walked, (King Wen) chased after him and asked his residence and name, (that person) did not answer. Wenzhongzi (Wang Tong) heard of this and said, 'This is a recluse.'
Commentary says: Sima Wenzheng Gong (Sima Guang) of this dynasty said: Wenzhongzi said, 'The Buddha is a sage.' If Wenzhongzi's words are true, then the Buddha's mind can be understood. It is just that those who speak of Chan (Zen) now like to use obscure language to confuse others, and grand words to overcome others, causing students to be lost and mad. Thus, they fall further into delusion. Therefore, I expand Wenzhongzi's meaning and compose six 'Odes on Understanding Chan.' If it is truly like this, then it can be practiced even in China. Otherwise, it is what I do not know. The final chapter of these odes says: 'Words can be a teacher for a hundred generations, actions can be a law for the world, to be a virtuous person, to be a great sage, this is called a Buddha Bodhisattva.' Alas! Wenzheng Gong is a great virtuous person following Confucius, Mencius, Xunzi, and Yang Xiong! How could he not understand the Buddha? Looking at his odes, all that Wenzheng Gong did in his life was the mind of a Buddha Bodhisattva. It is just that the method of Chan, even within our Buddhist school, is labeled as a special transmission outside the teachings. If one does not accumulate twenty or thirty years of quieting the mind and cutting off thoughts, one cannot thoroughly understand its meaning. To say that it is obscure language and grand words seems to be so, but in reality, it is not. Why? Donggaozi still believes that Fu Xi's drawing of the trigrams was a divulging of the secrets of the Dao, a leaking of the mysteries of Heaven, a dividing of the Great Harmony, and a fragmenting of the primordial Qi, causing the knowledgeable to become ignorant and the Great Simplicity to be scattered. How much more so is the Chan that does not establish words, directly pointing to the human mind, beyond the expression of language and form, how can one seek its expression with conventional meanings and principles? This is not only that Wenzheng Gong, Wenzhongzi, Yang Xiong, Mencius, and other virtuous people did not have time to pay attention to, but also that we, the great teachers of the
法師輩固有不知而興謗者。故先德云。千人萬人中撈漉得一個半個而已。夫豈易信也哉。
初文帝龍潛時。遇梵僧以舍利一裹授之曰。檀越他日為普天慈父。此大覺遺靈。故留與供養。僧既去。求之不知所在。帝登極后。嘗與如法師曇遷各置舍利于掌而數之。或少或多竟不能定。遷曰。諸佛法身過於數量。非世間所測。帝始作七寶箱貯之。至是海內大定。帝憶其事。於是以岐州等三十州各建舍利塔。
仁壽元年六月十三日。詔曰。仰惟正覺。大慈大悲救護眾生。津樑庶品。朕歸依三寶重興聖教。思與四海之內一切人民俱發菩提共修福業。使當今現在爰及來世永作善因同登妙果。宜請沙門三十人諳解法相兼堪宣導者。各將侍者二人。散官一人。薰陸香一百二十斤。分道送舍利往前件三十州建塔。每州僧三百六十人。為朕及皇太子諸王內外官人一切民庶七日行道。任人佈施限十文而止。所施之錢以供營塔。若少不充役可丁及用庫物。別外州郡僧尼普為舍利設齋。限十月十五日午時同丁石函。總管刺吏以下至縣尉。自非軍機。停常務七日。專檢校行道務。盡誠敬副朕意焉。是日皇帝親以七寶箱奉三十舍利自內而出。置於御座之案。與諸沙門燒香禮拜。愿弟子常以正法護持三寶。救度一切眾生。乃取金瓶琉璃瓶各
【現代漢語翻譯】 現代漢語譯本：法師這一輩人中，本來就有人不瞭解真相而妄加誹謗。所以前代賢德說，千人萬人中也撈不到一個半個真正相信的人。這難道是容易讓人相信的嗎？
當初文帝還是潛龍之時，遇到一位梵僧，給了他一包舍利，說：『施主將來會成為普天下的慈父，這是大覺（佛陀）遺留下來的靈骨，所以留給你供養。』僧人說完就走了，再也找不到他的軌跡。文帝登基之後，曾經和如法師曇遷各自把舍利放在手掌上數，一會兒少一會兒多，始終無法確定。曇遷說：『諸佛的法身超越數量，不是世間所能測度的。』文帝於是製作了七寶箱來儲藏舍利。到了天下大致安定的時候，文帝想起了這件事，於是命令在岐州等三十個州各自建造舍利塔。
仁壽元年六月十三日，皇帝下詔說：『我仰慕佛陀的正覺，他的大慈大悲能夠救護眾生，是引導大眾到達彼岸的橋樑。我歸依三寶，重新興盛佛教，希望和天下四海之內的一切人民共同發起菩提心，共同修習福德善業，使當今現在乃至未來世世代代永遠種下善因，共同登上成佛的妙果。』 『應該選請三十位沙門（出家人），他們要通曉佛法，並且能夠宣講引導。每位沙門配備兩位侍者，一位散官，以及一百二十斤薰陸香。分路護送舍利前往上述三十個州建造佛塔。每個州安排三百六十位僧人，為朕以及皇太子、諸王、內外官人、一切百姓舉行七日法會。允許人們佈施，但限定每人最多十文錢。所佈施的錢用來供給建造佛塔的費用。如果錢不夠，可以徵用當地百姓或動用國庫物資。另外，各州郡的僧尼普遍為舍利設定齋飯。限定在十月十五日午時一同安放舍利于石函之中。總管、刺史以下直到縣尉，除非有軍務，停止日常事務七日，專門檢查督導法會事務，務必盡心盡力，以符合朕的意願。』 當天，皇帝親自用七寶箱捧著三十顆舍利從宮內出來，放在御座的案上，與眾沙門一起燒香禮拜，祈願：『弟子常常用正法護持三寶，救度一切眾生。』於是取出金瓶和琉璃瓶，各自...
【English Translation】 English version: Among the monks, there are those who, due to their ignorance, slander the Dharma. Therefore, a former virtuous person said, 'Out of a thousand or ten thousand people, you might find only one or two who truly believe.' Is it easy to gain faith?
When Emperor Wen was still a hidden dragon (before his reign), he encountered a梵僧 (Brahmin monk) who gave him a wrapped of 舍利 (śarīra, relics), saying, 'Benefactor, you will one day be the compassionate father of all under heaven. These are the relics left by the Greatly Enlightened One (Buddha), so I leave them for you to venerate.' After the monk left, he could not be found anywhere. After the Emperor ascended the throne, he once placed 舍利 (śarīra, relics) in his palm and counted them with Dharma Master曇遷 (Tánqiān). The number varied, and they could not determine the exact amount.曇遷 (Tánqiān) said, 'The Dharma body of all Buddhas surpasses number and cannot be measured by the world.' The Emperor then made seven-jeweled boxes to store them. When the country was largely stabilized, the Emperor remembered this event and ordered the construction of 舍利塔 (śarīra stupas) in thirty prefectures, including岐州 (Qí Prefecture).
On the thirteenth day of the sixth month of the first year of the仁壽 (Rénshòu) era, the Emperor issued an edict saying, 'I admire the 正覺 (zhèngjué, Right Enlightenment) of the Buddha, whose great compassion saves all beings and serves as a bridge to guide the masses to the other shore. I take refuge in the 三寶 (sānbǎo, Three Jewels) and revive the sacred teachings, hoping to join all the people within the four seas in generating the Bodhi mind and cultivating meritorious deeds together, so that in this present life and in future generations, we may forever plant good causes and together ascend to the wonderful fruit of Buddhahood.' 'Thirty沙門 (shāmén, monks) should be selected who are well-versed in the Dharma and capable of expounding and guiding. Each沙門 (shāmén, monk) should be equipped with two attendants, one unranked official, and one hundred and twenty catties of薰陸香 (xūnlùxiāng, frankincense). They should be sent on separate routes to escort the 舍利 (śarīra, relics) to the aforementioned thirty prefectures to build pagodas. Each prefecture should arrange three hundred and sixty monks to hold a seven-day Dharma assembly for me, the皇太子 (Huángtàizǐ, Crown Prince), the princes, officials inside and outside the court, and all the people. People are allowed to donate, but limited to a maximum of ten coins per person. The donated money will be used to supply the expenses of building the pagodas. If the money is insufficient, local people can be conscripted or state treasury materials can be used. In addition, the monks and nuns of all prefectures and counties should universally set up齋飯 (zhāifàn, vegetarian meals) for the 舍利 (śarīra, relics). It is limited to placing the 舍利 (śarīra, relics) in the stone casket together at noon on the fifteenth day of the tenth month. The 總管 (zǒngguǎn, chief administrator), 刺史 (cìshǐ, prefect), and below to the 縣尉 (xiànwèi, county commandant), unless there are military affairs, should suspend routine duties for seven days and specially inspect and supervise the Dharma assembly affairs, and must do their best to fulfill my intentions.' On that day, the Emperor personally held thirty 舍利 (śarīra, relics) in a seven-jeweled box from the palace and placed them on the table of the throne, burning incense and bowing with the monks, praying: 'May this disciple always use the 正法 (zhèngfǎ, Right Dharma) to protect the 三寶 (sānbǎo, Three Jewels) and save all sentient beings.' Then he took out gold bottles and琉璃 (liúlí, lapis lazuli) bottles, each...
三十。以琉璃盛金瓶。置舍利于其內。薰陸為泥塗蓋而印之。諸沙門各奉舍利而行。初入州境。總管刺史諸官夾道步引。四部大眾威儀齋肅。共以寶蓋幡幢華臺像輦佛帳經輿香山香缽種種音樂盡來供養圍繞讚唄。依阿含經舍利入拘尸那城法。於是沙門對四部大眾作是唱言。至尊以菩薩大慈無邊無際。哀愍眾生切于骨髓。是故分佈舍利共天下同作善因。又引經文種種方便訶責之。教導之。深至懇側涕零。及宣讀懺悔文。至舍利將入函。沙門高奉寶瓶巡示大眾。人人拭目諦視共睹光明。哀戀號泣聲響震地。凡是安置之處悉亦如之。皇帝於十月十五日午時在大興宮之大興殿庭西南。執圭而立。延請佛像及沙門三百六十人。幡蓋香華讚唄音樂自大興善寺來居殿堂。皇帝燒香禮拜。降御東廊。親率文武百僚素食齋戒。及舍利入塔畢。皇帝曰。爾佛法重興必有感應。其後處處奏表皆如其言(見著作王邵舍利感應記)。
論曰。本朝太平興國二年。吳越王錢俶以其地獻于朝。 太宗命取佛舍利入禁中度開寶寺西北地造浮圖十一級。下作天宮以葬舍利。葬日。 太宗肩輿微行自安置之。有白光由塔一角而出。 太宗兩涕其外。都人萬衆皆灑泣。然指焚香于臂掌者無數。內侍數十人愿出家掃灑塔下。悉度為僧。 太宗謂近臣曰。我
【現代漢語翻譯】 現代漢語譯本 三十。用琉璃瓶盛裝金瓶，將舍利（Buddha's relics）放置其中。用薰陸香泥塗抹覆蓋並蓋上印章。各位沙門（monk）各自拿著舍利行走。剛進入州境，總管、刺史等官員在道路兩旁步行引導。四部大眾（four kinds of disciples）儀容莊嚴恭敬。共同用寶蓋、幡幢、華臺、像輦、佛帳、經輿、香山、香缽以及各種音樂來供養、圍繞和讚頌。依照《阿含經》中舍利進入拘尸那城（Kushinagar）的方法。於是沙門對著四部大眾宣講：『至尊（Buddha）以菩薩（Bodhisattva）的大慈大悲，無邊無際，哀憐眾生之心切于骨髓。因此分佈舍利，與天下人共同種下善因。』又引用經文，用各種方便法門來訶責和教導他們，言辭懇切至極，令人涕淚橫流。以及宣讀懺悔文。當舍利將要放入函中時，沙門高舉寶瓶，巡視大眾。人人擦亮眼睛仔細觀看，共同目睹光明。哀傷戀慕的號哭聲響震動大地。凡是安置舍利的地方，都像這樣。皇帝在十月十五日午時在大興宮的大興殿庭西南方，手持玉圭站立。延請佛像以及沙門三百六十人。幡蓋、香華、讚唄音樂從大興善寺來到殿堂。皇帝燒香禮拜，下到東廊。親自率領文武百官素食齋戒。等到舍利入塔完畢。皇帝說：『如果佛法重新興盛，必定會有感應。』其後各地奏報的情況都如他所說（見著作王邵《舍利感應記》）。
論曰：本朝太平興國二年，吳越王錢俶（King Qian Chu of Wuyue）將他的領地獻給朝廷。太宗（Emperor Taizong of Song）命令取來佛舍利，放入禁中，在開寶寺西北方建造十一級浮圖（pagoda），下面建造天宮來安葬舍利。安葬那天，太宗乘坐肩輿，低調出行親自安置舍利。有白光從塔的一個角射出。太宗感動得流下眼淚。都城百姓萬衆都灑淚哭泣，用燃燒香火來燒灼手臂和手掌的人無數。內侍數十人願意出家掃灑塔下，全部被度化為僧。太宗對近臣說：『我』
【English Translation】 English version 30. A golden vase was placed inside a crystal bottle, and the Śarīra (Buddha's relics) were placed within it. Fragrant mud was used to seal and stamp it. Each Śrāmaṇa (monk) carried the Śarīra and proceeded. Upon entering the prefecture, the chief administrator, the prefect, and other officials lined the road to guide them. The four assemblies (four kinds of disciples) were solemn and respectful. Together, they used jeweled canopies, banners, flower platforms, image carriages, Buddha canopies, scripture palanquins, incense mountains, incense bowls, and various musical instruments to make offerings, surround, praise, and chant. According to the method in the Āgama Sutra for the Śarīra entering Kuśinagara (Kushinagar). Thereupon, the Śrāmaṇa addressed the four assemblies, saying: 'The Most Honored One (Buddha), with the great compassion of a Bodhisattva (Bodhisattva), boundless and limitless, pities sentient beings with a heart that cuts to the bone. Therefore, the Śarīra are distributed so that all under heaven may together create good causes.' He also quoted scriptures, using various expedient means to admonish and teach them, with words that were deeply earnest and moving, causing tears to flow. He also recited the repentance text. As the Śarīra were about to be placed in the casket, the Śrāmaṇa held the precious bottle high, showing it to the assembly. Everyone wiped their eyes and gazed intently, together witnessing the light. The sounds of sorrowful longing and weeping shook the earth. Wherever the Śarīra were placed, it was done in the same manner. On the fifteenth day of the tenth month, at noon, the Emperor stood in the southwest of the Daxing Hall courtyard in the Daxing Palace, holding a jade tablet. He invited Buddha images and three hundred and sixty Śrāmaṇa. Banners, canopies, incense, flowers, praises, and music came from the Daxingshan Temple to the hall. The Emperor burned incense and prostrated himself, descending to the east corridor. He personally led the civil and military officials in vegetarian fasting and purification. After the Śarīra were placed in the pagoda, the Emperor said: 'If the Buddha-dharma is revived, there will surely be a response.' Thereafter, reports from various places were all as he had said (see Wang Shao's 'Record of Śarīra Responses').
The Treatise says: In the second year of the Taiping Xingguo reign of this dynasty, Qian Chu (King Qian Chu of Wuyue), the King of Wuyue, offered his territory to the court. Emperor Taizong (Emperor Taizong of Song) ordered that the Buddha's Śarīra be taken and placed in the forbidden palace, and that an eleven-story pagoda (pagoda) be built in the northwest of Kaibao Temple, with a heavenly palace built below to bury the Śarīra. On the day of the burial, Emperor Taizong traveled in disguise in a shoulder carriage to personally place the Śarīra. A white light emanated from one corner of the pagoda. Emperor Taizong was moved to tears. The tens of thousands of people in the capital all wept, and countless people burned incense on their arms and palms. Several dozen inner attendants wished to leave home and sweep under the pagoda, and all were ordained as monks. Emperor Taizong said to his close ministers: 'I'
曩世嘗親佛座。但未通宿命。不能了了見之耳。揚文公談苑紀述如此。然吾佛世尊果何為者耶。而舍利威靈歷二千年而瑞應如新。致古今盛帝顯王欽崇眷慕不知其所以然而自相符合。雖隋文萬萬不足以擬議 太宗神功聖德。然皆夙熏願力出世。固有盡美者焉。
隆興佛教編年通論卷第九 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十
隆興府石室沙門 祖琇 撰
隋
仁壽元年。詔曰。皇帝敬問章洪山之南谷智舜禪師。冬月極寒。味道安隱。勉勖蒼生。成就聖業。惟慈願力。朕實嘉焉。今遣開府盧元壽宣朕意。起禪師赴闕。舜以疾辭不赴。初舜從稠禪師出家習定。或時覺有妄念。即以錐刺股。由是塵盧不入。至不得已或出一言。不過戒定慧而已。如是十餘年。稠奇之曰。汝於人事殆無心哉。而今而後可與言道矣。后辭入贊皇山。好事者奉米麵供之。舜避去一不受。或問故。舜曰。山居橡栗足以御饑。何煩於人。其簡易如此。見㗖肉者必慘容戒之曰。六道殊形。汝無不經。一切有命皆汝父母。一切有生皆汝曩形。而食其肉者。是食汝父母。汝心安忍哉。聞者莫不悛革。
法師曇遷。䆳華嚴．維摩．楞伽等經。嘗苦內熱。一夕夢月墮其
【現代漢語翻譯】 現代漢語譯本：往昔或許曾親近佛座，只是因為沒有宿命通（能夠知曉過去世的能力），所以不能完全清楚地見到。揚文公的《談苑》記載了這件事。然而，我們的佛世尊究竟是怎樣的一位呢？他的舍利（遺骨）所展現的威靈，歷經兩千年依然瑞應如新，使得古今的偉大帝王都欽佩、崇敬、眷戀、仰慕，卻不知其所以然，而自然地心意相合。即使隋文帝有萬萬分不足以與唐太宗的神功聖德相比，但他們都是因為過去世的熏習和願力而出世的，所以才會有如此盡善盡美之處。
《隆興佛教編年通論》卷第九 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第十
隆興府石室沙門（居住在隆興府石室的沙門）祖琇撰
隋
仁壽元年，隋文帝下詔說：『皇帝我恭敬地問候章洪山南谷的智舜禪師。冬天氣候極其寒冷，禪師味道安穩嗎？希望禪師勉勵百姓，成就聖業。禪師的慈悲願力，我實在嘉許。』現在派遣開府盧元壽傳達我的旨意，請禪師前往京城。智舜禪師以生病為由推辭沒有前往。當初，智舜禪師跟隨稠禪師出家修習禪定，有時覺察到有妄念，就用錐子刺自己的大腿。因此，塵世的雜念不能進入他的心中。到了不得已的時候，偶爾說一句話，也不過是關於戒、定、慧而已。像這樣過了十多年，稠禪師驚奇地說：『你對於人世間的事情大概是沒有什麼心思了吧！從今以後可以和你談論佛道了。』後來，智舜禪師告辭前往贊皇山。有好事的人供奉米麵給他，智舜禪師避開不受。有人問他原因，智舜禪師說：『山裡有橡子栗子就足夠充飢了，何必麻煩別人呢？』他的生活就是如此簡樸。見到吃肉的人，必定面露悲憫之色，告誡他們說：『六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的眾生形態各不相同，你沒有不經歷過的。一切有生命的眾生都是你的父母，一切有生機的生命都是你過去世的形態。而吃他們的肉，就是吃你的父母，你的心能安忍嗎？』聽到的人沒有不悔改的。
法師曇遷，精通《華嚴經》、《維摩經》、《楞伽經》等經典。曾經苦於內熱，一天晚上夢見月亮掉入他的
【English Translation】 English version: In past lives, one may have been close to the Buddha's seat, but without the power of宿命通 (Sùmìng tōng, the ability to know past lives), one cannot see it clearly. Yang Wengong's 'Tan Yuan' records this. However, what exactly is our Buddha 世尊 (Shìzūn, World-Honored One)? His relics' (舍利, shèlì) spiritual power has manifested auspicious signs as new even after two thousand years, causing great emperors and kings of ancient and modern times to admire, revere, cherish, and yearn for him, without knowing why, yet naturally their hearts align. Even though Emperor Wen of Sui is far from comparable to Emperor Taizong's divine achievements and sage virtues, they both came into the world due to past cultivation and vows, hence their perfection.
《Longxing Buddhist Annals》 Volume 9 卍 New Continued Collection Volume 75 No. 1512 《Longxing Annals》
《Longxing Buddhist Annals》 Volume 10
Written by Zuxiu, a Shramana (沙門, shāmén, monk) of the Stone Chamber in Longxing Prefecture
Sui Dynasty
In the first year of Renshou, the Emperor decreed: 'The Emperor respectfully inquires after Chan Master Zhishun of the South Valley of Zhanghong Mountain. The winter weather is extremely cold. Is the Chan Master's practice peaceful and stable? I hope the Chan Master will encourage the people and accomplish the sacred cause. I truly commend the Chan Master's compassionate vows.' Now, I am sending Kaifu Lu Yuanshou to convey my intentions and invite the Chan Master to the capital. Chan Master Zhishun declined due to illness. Initially, Chan Master Zhishun followed Chan Master Chou to become a monk and practice meditation. Sometimes, when he sensed delusional thoughts, he would prick his thigh with an awl. Therefore, worldly distractions could not enter his mind. When it was absolutely necessary, he would occasionally say a word, but it would only be about precepts, concentration, and wisdom. After more than ten years, Chan Master Chou exclaimed in surprise: 'You probably have no interest in worldly affairs! From now on, I can discuss the Dao with you.' Later, Chan Master Zhishun bid farewell and went to Zanhuang Mountain. Some well-intentioned people offered him rice and flour, but Chan Master Zhishun avoided and refused to accept them. Someone asked him why, and Chan Master Zhishun said: 'Acorns and chestnuts in the mountains are enough to satisfy my hunger, why bother others?' His life was so simple. When he saw people eating meat, he would show a compassionate expression and admonish them: 'The forms of beings in the six realms (六道, liùdào, the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings) are different, and you have experienced them all. All sentient beings are your parents, and all living beings are your past forms. To eat their flesh is to eat your parents. Can your heart bear it?' Those who heard him could not help but repent.
Dharma Master Tanqian was proficient in scriptures such as the Avatamsaka Sutra (《華嚴經》, Huáyán jīng), Vimalakirti Sutra (《維摩經》, Wéimó jīng), and Lankavatara Sutra (《楞伽經》, Léngqié jīng). He once suffered from internal heat and one night dreamed that the moon fell into his
懷。擘而食之。覺其冰脆香美。既寤。所苦頓除。后為弟子說戒必曰。我于月德前。三說如是戒。時號月德比丘。尤為文帝所重。仁壽初將選名藩建舍利塔。遷贊成之。既而靈瑞光影遍見諸郡。所屬以聞。帝因問遷曰。民間獲瑞應如此。而朕宮中事佛非不精嚴。獨不睹殊異之相。何也。對曰。世有三尊同休天下。佛曰世尊。道曰天尊。帝曰至尊。彼障業甚者。佛現慈光攝之。陛下光宅四海。萬國咸寧。其光既同。故無異見。帝悅。
大業二年冬。隋煬帝有事于南郊。詔僧道並同俗拜。道流無敢言者。諸沙門例不奉詔。帝詰之曰。詔條久頒。卿等固不奉命。何也。法師明瞻對曰。陛下若使準制罷道。則微軀敢不奉命。如知大法可崇。則法服之下僧無敬俗之禮。帝曰何以致拜周武。瞻曰。周武任威縱暴。仁德不施。不足為有國者法。陛下聖政惟仁。不枉非罪。是以貧道得盡忠言。帝默然而罷。有司以瞻抗制將抵以罪。瞻曰。所坐者瞻也。愿不以非律加吾徒。帝壯其不撓。置而不問。凡敬主之議由此而絕焉。
是歲。三祖僧璨大師示寂。師或云徐州人。初以白衣謁可大師。既授衣傳法。屬周武廢教。師往來司空山積十餘年。人無識之者。隋開皇初始居皖公山。遇沙彌道信禮師曰。愿和尚大慈。乞與解脫法門。師
【現代漢語翻譯】 現代漢語譯本：他掰開來吃，覺得冰涼清脆，香甜美味。醒來后，所有的痛苦都消失了。後來他給弟子們說戒律時，總是說：『我在月德比丘前，三次說了這樣的戒律。』當時人們稱他為月德比丘（一位比丘的名字），尤其受到文帝的器重。仁壽初年，文帝將要選擇著名的藩地建造舍利塔，他贊同並促成了這件事。不久，靈瑞的光影遍佈各個郡縣，各地官員上報朝廷。文帝因此問僧遷（一位僧人的名字）說：『民間獲得祥瑞的應驗是這樣的，而朕在宮中信奉佛法並非不精誠嚴謹，卻唯獨沒有看到特殊的景象，這是為什麼呢？』僧遷回答說：『世上有三尊共同庇佑天下，佛家稱為世尊（對佛的尊稱），道家稱為天尊（對道的尊稱），陛下稱為至尊（對皇帝的尊稱）。那些被業障矇蔽很深的人，佛會顯現慈光來攝受他們。陛下您的光輝照耀四海，萬國安寧，您的光輝已經和佛光相同，所以沒有其他的景象可見。』文帝聽后很高興。 大業二年冬天，隋煬帝在南郊舉行祭祀大典，詔令僧人和道士都像普通人一樣跪拜。道士們沒有人敢說什麼，各位沙門（出家人的通稱）都按照慣例不接受詔令。隋煬帝責問他們說：『詔令頒佈很久了，你們始終不聽從命令，這是為什麼呢？』法師明瞻（一位法師的名字）回答說：『陛下如果下令廢除道教，那麼我等微小的身軀怎敢不聽從命令？如果陛下知道佛法可以弘揚，那麼身穿法服的僧人就沒有向世俗之人跪拜的禮節。』隋煬帝說：『為什麼要跪拜周武王呢？』明瞻回答說：『周武王憑藉武力，放縱暴行，不施行仁德，不值得作為有國之君的榜樣。陛下您的聖明政策唯有仁德，不冤枉沒有罪過的人，因此貧僧才能盡情地說出忠言。』隋煬帝沉默不語，最終作罷。有關官員認為明瞻違抗詔令，要對他進行懲罰。明瞻說：『所要懲罰的是我明瞻，希望不要用不合律法的罪名加罪於我的同伴。』隋煬帝讚賞他的剛強不屈，沒有追究。從此，關於僧人敬拜君主的議論就停止了。 這年，三祖僧璨（禪宗三祖的名字）大師圓寂。有人說大師是徐州人，最初以在家居士的身份拜見二祖慧可（禪宗二祖的名字）大師。慧可大師傳授衣缽和佛法后，正趕上週武帝廢除佛教，僧璨大師在司空山來往隱居十多年，沒有人認識他。隋朝開皇初年，僧璨大師才居住在皖公山。遇到沙彌道信（禪宗四祖的名字）禮拜僧璨大師說：『希望和尚大發慈悲，請求您傳授解脫的法門。』
【English Translation】 English version: He broke it open and ate it, feeling it was icy, crisp, fragrant, and delicious. After waking up, all the suffering disappeared. Later, when he spoke about the precepts to his disciples, he always said, 'I spoke such precepts three times before Bhikshu Yue De (name of a Bhikshu).' At that time, people called him Bhikshu Yue De (name of a Bhikshu), and he was especially valued by Emperor Wen. In the early years of Renshou, Emperor Wen was about to choose famous feudal lands to build stupas for the relics, and he agreed and promoted this matter. Soon, auspicious light and shadows spread throughout the counties, and local officials reported to the court. Emperor Wen therefore asked Monk Qian (name of a monk), 'The auspicious omens obtained by the people are like this, but朕 (I, the emperor) in the palace worship the Buddha not without sincerity and rigor, but alone have not seen special phenomena, why is this?' Monk Qian replied, 'There are three venerables who jointly bless the world, the Buddhists call 世尊 (the World-Honored One, a respectful title for the Buddha), the Taoists call 天尊 (the Heavenly Venerable, a respectful title for Tao), and Your Majesty is called 至尊 (the Supreme One, a respectful title for the emperor). Those who are deeply obscured by karmic obstacles, the Buddha will manifest compassionate light to embrace them. Your Majesty's light shines on the four seas, and all nations are peaceful. Your Majesty's light is the same as the Buddha's light, so there are no other phenomena to be seen.' Emperor Wen was very pleased after hearing this. In the winter of the second year of Daye, Emperor Yang of Sui held a grand sacrificial ceremony in the southern suburbs, and ordered monks and Taoists to kneel and worship like ordinary people. None of the Taoists dared to say anything, and the Śrāmaṇas (general term for monks) did not accept the decree as usual. Emperor Yang of Sui questioned them, 'The decree has been promulgated for a long time, why do you always disobey the order?' Dharma Master Ming Zhan (name of a Dharma Master) replied, 'If Your Majesty orders the abolition of Taoism according to the system, then how dare our humble bodies not obey the order? If Your Majesty knows that the Dharma can be promoted, then the monks wearing Dharma robes have no etiquette of kneeling to secular people.' Emperor Yang of Sui said, 'Why kneel to King Wu of Zhou?' Ming Zhan replied, 'King Wu of Zhou relied on force, indulged in tyranny, and did not practice benevolence, and is not worthy of being a model for the ruler of a country. Your Majesty's wise policies are only benevolent, and do not wrong innocent people, so this poor monk can fully speak his loyal words.' Emperor Yang of Sui was silent and eventually gave up. The officials believed that Ming Zhan disobeyed the decree and wanted to punish him. Ming Zhan said, 'It is I, Ming Zhan, who should be punished, and I hope that my companions will not be charged with crimes that are not in accordance with the law.' Emperor Yang of Sui admired his fortitude and did not pursue the matter. From then on, the discussion about monks worshiping the monarch ceased. In this year, the Third Patriarch Sengcan (name of the Third Patriarch of Zen Buddhism) Master passed away. Some say that the Master was from Xuzhou. Initially, he visited the Second Patriarch Huike (name of the Second Patriarch of Zen Buddhism) Master as a layman. After Huike Master passed on the robe and Dharma, he encountered Emperor Wu of Zhou abolishing Buddhism. Master Sengcan lived in seclusion in Sikong Mountain for more than ten years, and no one recognized him. In the early years of Kaihuang in the Sui Dynasty, Master Sengcan lived in Wan Gong Mountain. The Śrāmaṇa Daoxin (name of the Fourth Patriarch of Zen Buddhism) bowed to Master Sengcan and said, 'I hope the monk will have great compassion and ask you to teach the Dharma of liberation.'
曰誰縛汝。曰無人縛。師曰何更求解脫乎。信于言下大悟。服勞久之。與授具戒。屢驗以玄犍。知其緣熟。乃說偈付以衣法。又曰。吾既得汝。能事已畢。即優遊江國。歷羅浮諸山。復還舊止。士民樂其歸。相率致供。師受之。為四眾說法。次即于眾會中儼立。合掌而逝。唐代宗謚鏡智禪師。著信心銘一篇。其辭曰。
至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫𨤲有差。天地懸隔。欲得現前。莫存順逆。違順相爭。是為心病。不識玄旨。徒勞念靜。圓同太虛。無欠無餘。良由取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更彌動。唯滯兩邊。寧知一種。一種不通。兩邊失功。遣有沒有。從空背空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失宗。須臾反照。勝卻前空。前空轉變。皆由妄見。不用求真。唯須息見。二見不住。慎莫追尋。才有得失。紛然失心。二由一有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能隨境滅。境逐能沉。境由能境。能由境能。欲知兩段。元是一空。一空同兩。齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入邪路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏
【現代漢語翻譯】 現代漢語譯本 問：是誰束縛了你？答：沒有人束縛我。師父說：既然如此，你還求解脫什麼呢？信在這句話下大徹大悟。服勞役很久之後，師父為他授了具足戒。多次用玄犍（一種考驗禪定功夫的方法）來檢驗他，知道他的因緣成熟了，於是說偈語，並將衣法傳授給他。又說：『我已經得到了你，該做的事情已經做完了。』隨即悠遊于江浙一帶，遊歷了羅浮山等山，又回到原來的地方。當地的士人和百姓喜歡他回來，爭相供養他。師父接受了供養，為四眾弟子說法。之後就在大眾集會中端正地站立，合掌而逝。唐代宗賜謚號為鏡智禪師。著有《信心銘》一篇，其中的辭句說：
至道（最高的道）沒有困難，只是討厭有所選擇。只要不憎恨也不愛戀，就能洞然明白。稍微有一點點差別，就如同天地般遙遠隔絕。想要（真理）顯現在眼前，就不要存在順從或違逆的想法。違逆和順從相互爭鬥，這就是心病。不認識玄妙的宗旨，徒勞地追求念頭的止息也是沒有用的。圓滿如同太虛空，沒有欠缺也沒有剩餘。正是由於有所取捨，所以才不如（本來的狀態）。不要追逐有為的因緣，不要安住在空無的忍耐中。以一種平等的心懷，泯滅一切，自然而然地達到止境。停止動念是爲了歸於止境，但停止反而更加動念。只是停留在兩邊，怎麼能知道那唯一的真理呢？如果唯一的真理不能通達，那麼兩邊都會失去作用。捨棄有和沒有的執著，從空無中背離空無。說話越多，思慮越多，反而越不相應。斷絕言語和思慮，就沒有什麼地方不能通達。迴歸根本就能領悟宗旨，隨著外在的照耀就會失去根本。稍微反觀自照，勝過之前的空無。之前的空無轉變，都是由於虛妄的見解。不用去尋求真理，只需要停止（虛妄的）見解。兩種見解都不要停留，千萬不要去追尋。只要有得失的念頭，就會紛亂而失去本心。二（相對）是由一（絕對）而有，但一（絕對）也不要執守。一心不生，萬法就沒有過錯。沒有過錯就沒有法，不生就沒有心。能隨著外境而消滅（妄念），外境也隨著能（主觀）而沉寂。外境由能（主觀）而成為外境，能（主觀）由外境而成為能（主觀）。想要知道這兩段的道理，原本就是空無。空無與兩者相同，齊備地包含萬象。不見精細和粗糙的差別，哪裡會有偏頗和黨見呢？大道的本體寬廣，沒有容易也沒有困難。小的見解會產生狐疑，反而越急越慢。執著它就會失去尺度，必定會進入邪路。放任它自然發展，本體沒有來去。順任本性就符合道，逍遙自在，斷絕煩惱。繫念就會違背真理，昏昧不明。
English version Question: Who binds you? Answer: No one binds me. The master said: If that is so, what liberation are you seeking? Xin had a great awakening upon hearing these words. After serving labor for a long time, the master ordained him with the complete precepts. He repeatedly tested him with Xuangian (a method to test the skill of meditation), knowing that his conditions were ripe. Then he spoke a verse and passed on the robe and Dharma to him. He also said: 'Now that I have obtained you, my task is complete.' Immediately, he wandered leisurely in the Jiangnan region, traveled to Mount Luofu and other mountains, and then returned to his former residence. The scholars and people of the area were happy for his return and vied to make offerings to him. The master accepted the offerings and preached the Dharma to the fourfold assembly. Then, in the midst of the assembly, he stood upright, joined his palms together, and passed away. Emperor Daizong of the Tang Dynasty bestowed upon him the posthumous title of Chan Master Jingzhi (Mirror Wisdom). He wrote the 'Inscription on Faith Mind,' which says:
'The Great Way is not difficult; it only dislikes choosing. Just do not hate or love, and it will be clear and bright. Even a hair's breadth of difference is as far apart as heaven and earth. If you want it to appear before you, do not hold onto compliance or resistance. Compliance and resistance contending with each other is a disease of the mind. Not recognizing the profound meaning, it is futile to strive for stillness of thought. Round like the Great Void, without lack or excess. It is precisely because of taking and rejecting that one is not as good as (the original state). Do not pursue conditioned causes, do not dwell in the patience of emptiness. With a single, level mind, everything vanishes of itself. Stopping movement is to return to stillness, but stopping only increases movement. Only dwelling on the two sides, how can one know the one truth? If the one truth is not understood, then both sides lose their function. Abandon the attachment to being and non-being, turn away from emptiness from within emptiness. The more one speaks and thinks, the more one becomes out of accord. Cut off speech and thought, and there is nowhere that is not accessible. Returning to the root, one attains the principle; following the illumination, one loses the source. A moment of introspection surpasses the previous emptiness. The transformations of the previous emptiness are all due to deluded views. There is no need to seek the truth; one only needs to cease (deluded) views. Do not dwell on dualistic views, and be careful not to pursue them. As soon as there is a thought of gain or loss, one becomes confused and loses one's mind. The two (relative) arise from the one (absolute), but do not cling to the one (absolute) either. When the one mind does not arise, all dharmas are without fault. Without fault, there is no dharma; without arising, there is no mind. The 'able' disappears with the environment, and the environment subsides with the 'able'. The environment is an environment because of the 'able', and the 'able' is 'able' because of the environment. If you want to know the principle of these two sections, they are originally empty. The one emptiness is the same as the two, equally containing all phenomena. Not seeing the difference between fine and coarse, how can there be partiality or bias? The substance of the Great Way is vast, neither easy nor difficult. Small views create doubt, and the more urgent, the slower it becomes. Clinging to it, one loses measure and inevitably enters a wrong path. Letting it be natural, the substance has no coming or going. Letting nature accord with the Way, one is free and without vexation. Attachment to thoughts goes against the truth, causing confusion.'
【English Translation】 English version Q: Who binds you? A: No one binds me. Master said: What further liberation, then, do you seek? Xin had a great awakening upon hearing these words. After serving labor for a long time, he was given the complete precepts. He was repeatedly tested with Xuangian (a type of Zen practice), knowing that his conditions were ripe. Then he spoke a verse and passed on the robe and Dharma to him. He also said: 'Now that I have obtained you, my task is complete.' Immediately, he wandered leisurely in the Jiangnan region, traveled to Mount Luofu and other mountains, and then returned to his former residence. The scholars and people of the area were happy for his return and vied to make offerings to him. The master accepted the offerings and preached the Dharma to the fourfold assembly. Then, in the midst of the assembly, he stood upright, joined his palms together, and passed away. Emperor Daizong of the Tang Dynasty bestowed upon him the posthumous title of Chan Master Jingzhi (Mirror Wisdom). He wrote the 'Inscription on Faith Mind,' which says:
'The Great Way is not difficult; it only dislikes choosing. Just do not hate or love, and it will be clear and bright. Even a hair's breadth of difference is as far apart as heaven and earth. If you want it to appear before you, do not hold onto compliance or resistance. Compliance and resistance contending with each other is a disease of the mind. Not recognizing the profound meaning, it is futile to strive for stillness of thought. Round like the Great Void, without lack or excess. It is precisely because of taking and rejecting that one is not as good as (the original state). Do not pursue conditioned causes, do not dwell in the patience of emptiness. With a single, level mind, everything vanishes of itself. Stopping movement is to return to stillness, but stopping only increases movement. Only dwelling on the two sides, how can one know the one truth? If the one truth is not understood, then both sides lose their function. Abandon the attachment to being and non-being, turn away from emptiness from within emptiness. The more one speaks and thinks, the more one becomes out of accord. Cut off speech and thought, and there is nowhere that is not accessible. Returning to the root, one attains the principle; following the illumination, one loses the source. A moment of introspection surpasses the previous emptiness. The transformations of the previous emptiness are all due to deluded views. There is no need to seek the truth; one only needs to cease (deluded) views. Do not dwell on dualistic views, and be careful not to pursue them. As soon as there is a thought of gain or loss, one becomes confused and loses one's mind. The two (relative) arise from the one (absolute), but do not cling to the one (absolute) either. When the one mind does not arise, all dharmas are without fault. Without fault, there is no dharma; without arising, there is no mind. The 'able' disappears with the environment, and the environment subsides with the 'able'. The environment is an environment because of the 'able', and the 'able' is 'able' because of the environment. If you want to know the principle of these two sections, they are originally empty. The one emptiness is the same as the two, equally containing all phenomena. Not seeing the difference between fine and coarse, how can there be partiality or bias? The substance of the Great Way is vast, neither easy nor difficult. Small views create doubt, and the more urgent, the slower it becomes. Clinging to it, one loses measure and inevitably enters a wrong path. Letting it be natural, the substance has no coming or going. Letting nature accord with the Way, one is free and without vexation. Attachment to thoughts goes against the truth, causing confusion.'
沉不好。不好勞神。何用疏親。欲取一乘。勿惡六塵。六塵不惡。還同正覺。智者無為。愚人自縛。法無異法。安有愛著。將心用心。豈非大錯。迷生寂亂。悟無好惡。一切二邊。良由斟酌。夢幻虛花。何勞把捉。得失是非。一時放卻。眼若不寐。諸夢自除。心若不異。萬法一如。如如體玄。兀爾忘緣。萬緣齊觀。復歸自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則。契心平等。所作皆息。狐疑淨盡。正信調直。一切不留。無可記憶。虛明自照。不勞心力。非思量處。識情難測。真如法界。無他無自。要急相應。唯言不二。不二皆同。無不包容。十方智者。皆入此宗。宗非促延。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切。一切即一。但能如此。何慮不畢。信心不二。不二信心。言語道斷。非去來今。
論曰。嘗聞古宗師垂訓學者。每晨興必誦三祖信心銘數番。誠哉斯言。凡歷古以來。詮道之作多矣。至於窮澈法源。妙盡宗極。無出此篇。言約而義豐。旨深而詞雅。所以嗣承祖位。為大法王。真身住世。不如是豈虛然哉。或謂大師既以大法付四祖。乃祝曰。謹勿言自我處得法
【現代漢語翻譯】 現代漢語譯本： 沉溺不好。不要勞神費力。何必區分親疏。想要獲得一乘（Ekayana，唯一佛乘）。不要厭惡六塵（色、聲、香、味、觸、法）。六塵如果不被厭惡，也就等同於正覺（Sammasambuddha，正確的覺悟）。有智慧的人無所作為，愚笨的人自己束縛自己。法沒有不同的法，哪裡會有愛和執著。用意識來控制意識，難道不是大錯特錯。迷惑產生寂靜和混亂，覺悟沒有好與壞。一切二元對立，都是由於主觀判斷。夢幻和虛花，何必費力去把握。得失和是非，一時全部放下。眼睛如果不睏倦，各種夢境自然消除。心如果不分別，萬法都是一體。如如（Tathata，真如）之體玄妙，兀自忘卻因緣。萬緣平等看待，迴歸自然。泯滅它的所以然，不可用任何事物來比擬。停止動念而無動，動與靜都沒有止境。兩者既然不能成立，一又從何而來。究竟窮盡，不存任何規則。與心平等契合，所有作為都停止。狐疑完全消除，正信調和正直。一切都不保留，沒有什麼可以記憶。虛空光明自然照耀，不費任何心力。不是思量之處，識情難以測度。真如法界，無他無自。想要快速相應，只能說不二。不二就是相同，無所不包容。十方智者，都進入此宗。宗不是促短或延長，一念就是萬年。無處不在，十方就在眼前。極小與極大相同，忘卻所有境界。極大與極小相同，看不見邊際。有即是無，無即是有。如果不是這樣，必定不必固守。一即一切，一切即一。只要能夠這樣，何必擔心不能成就。信心不二，不二信心。言語的道路斷絕，不是過去、現在、未來。
論曰：曾經聽聞古代宗師教導學者，每天早晨起來必定誦讀三祖《信心銘》數遍。確實是這樣啊！凡是歷代以來，詮釋道的著作很多，至於窮盡法源，精妙地闡述宗極，沒有超過此篇的。《信心銘》言語簡練而意義豐富，旨意深刻而文辭典雅。所以三祖才能繼承祖位，成為大法王。真身住世，如果不是這樣，難道是虛假的嗎？或者說大師既然已經將大法傳付給四祖，於是祝願說：『千萬不要說從我這裡得到法。』
【English Translation】 English version: Do not dwell in extremes. Do not weary your spirit. Why discriminate between near and far? If you wish to attain the One Vehicle (Ekayana, the one Buddha vehicle), do not hate the six sense objects (form, sound, smell, taste, touch, and dharma). When the six sense objects are not hated, they are the same as Right Awakening (Sammasambuddha, perfect enlightenment). The wise are non-active; fools bind themselves. Dharma has no different dharmas; where can there be attachment? Using the mind to control the mind is surely a great mistake. Delusion gives rise to stillness and disturbance; enlightenment has no good or bad. All dualities arise from subjective judgment. Dreams and illusions, why bother to grasp them? Gain and loss, right and wrong, let them all go at once. If the eye does not sleep, all dreams will cease of themselves. If the mind does not discriminate, all dharmas are one. The Suchness (Tathata, thusness) of reality is profound; spontaneously forget conditions. View all conditions equally; return to nature. Extinguish the reason for it; it cannot be compared. Stop movement without stopping; movement and stillness have no end. Since both cannot be established, where does one come from? Ultimately exhausted, no rules remain. Accord with the mind's equality; all actions cease. Doubt is completely eliminated; right faith is harmonized and straightened. Retain nothing; there is nothing to remember. Empty brightness shines of itself; no mental effort is needed. It is not a place for thinking; the emotions of consciousness are difficult to fathom. The True Thusness Dharma Realm has no other, no self. To quickly accord with it, only say 'not two.' Not two is the same; it encompasses everything. The wise of the ten directions all enter this school. The school is neither short nor long; one thought is ten thousand years. Nowhere and everywhere; the ten directions are before your eyes. The extremely small is the same as the large; forget all boundaries. The extremely large is the same as the small; no edges are seen. Existence is non-existence; non-existence is existence. If it is not like this, you certainly do not need to hold onto it. One is all; all is one. If you can only be like this, why worry about not accomplishing it? Faith and mind are not two; not two is faith in mind. The path of words is cut off; it is not past, present, or future.
Commentary: I have heard that ancient masters instructed students to recite the Xin Xin Ming (Verses on Faith-Mind) of the Third Patriarch several times every morning. Truly, this is so! Throughout history, there have been many works explaining the Way, but none have surpassed this one in exhaustively exploring the source of the Dharma and subtly elucidating the ultimate principle. The Xin Xin Ming is concise in language yet rich in meaning, profound in its intent yet elegant in its wording. Therefore, the Third Patriarch was able to inherit the ancestral seat and become a great Dharma King. His true body dwells in the world; if it were not so, would it not be in vain? It is also said that after the Master transmitted the Great Dharma to the Fourth Patriarch, he made a vow, saying: 'Be sure not to say that you obtained the Dharma from me.'
來。近世嵩明教曰。此蓋祖師以名跡為道之累。故雖師承亦欲絕之。而覺范亦曰。大師於時念達磨二祖弘法之艱難。皆為邪師憎害。故痛自謹耳。然二師之說殆未善。古云。須信普通年遠事。不從蔥嶺付將來。又賢沙云。達磨不來東土。二祖不往西天。應知勿言自我處得法來。蓋囑累無傳之傳。抑末後全提之旨歟。
四年始平。令楊宏率道士名儒大智藏寺啟會義法筵。命法師慧凈與道士余永通論義。永通欲先立義。凈曰道流入寺。義有主賓。汝安得先。於是凈問。老子云有物混成先天地生。吾不知其名。字之曰道。且道體一故混耶。體異故混耶。若體一故混。則正混之時已自成一。是則一非道生。若體異故混。且未混之時已自成二。然則二非一起矣。永通范然不知所對。無言而罷。
神僧法喜者。貌寢陋。年若四十許。嶺表父老咸言兒時見之。談晉宋間事歷歷可聽。又自言嘗從東林遠公游。語默不常。然皆為吉兇之兆。煬帝幸維揚。聞其有異召之。俄一日繞宮中遍索羊頭。帝惡之。以付廷尉。手足銀鐺。禁衛嚴甚。喜日丐於市。飲食自若。有司以聞。帝命桉視。封籥如故。及啟戶視之。唯見袈裟覆黃金骨。骨皆連鎖。遽以白帝。來長安王怛。覈實如狀。詔以香泥樹骨塑之。是夕喜以泥像起行。言笑如故。
【現代漢語翻譯】 現代漢語譯本： 來。近世嵩明教說：『這大概是祖師認為名聲和事蹟是修道的累贅，所以即使是師承關係也想斷絕。』而覺范也說：『大師當時想到達磨（Bodhidharma）和二祖（指慧可，達磨的繼承人）弘揚佛法的艱難，都受到邪師的憎恨和迫害，所以非常謹慎。』然而，這兩位大師的說法恐怕不太妥當。古人說：『必須相信普通年間的久遠之事，不是從蔥嶺（帕米爾高原）傳來的。』又賢沙說：『達磨沒有來東土（中國），二祖沒有去西天（印度）。』應該知道，不要說從我這裡得法而來，這大概是囑咐沒有傳承的傳承，或許是最後全部提起的宗旨吧。
四年始平（年號）。皇帝命令楊宏率領道士和名儒在大智藏寺開啟會義法筵（一種辯論佛法的集會）。命令法師慧凈與道士余永通辯論義理。余永通想要先立論。慧凈說：『道士進入寺廟，義理有主賓之分，你怎麼能先立論？』於是慧凈問道：『老子說，有物混成，先天地生，我不知道它的名字，就叫它道。那麼道的本體是因為一體而混成呢？還是因為不同體而混成呢？如果因為一體而混成，那麼正在混成的時候就已經自成一體，這樣一來，這個『一』就不是道所生的。如果因為不同體而混成，那麼在沒有混成的時候就已經自成二，這樣一來，這個『二』就不是從『一』開始的。』余永通茫然不知如何回答，無言以對，辯論就此結束。
神僧法喜，相貌醜陋，年紀大約四十多歲。嶺表（五嶺以南的地區）的老人們都說小時候見過他，談論晉宋（指東晉和南朝宋）之間的事情，歷歷在目，好像親身經歷過一樣。他又自稱曾經跟隨東林遠公（慧遠）遊歷。他的言語和舉止不合常理，但往往是吉兇的預兆。隋煬帝到維揚（今江蘇揚州）巡幸時，聽說他有奇異之處，就召見了他。不久，有一天，法喜在皇宮中到處尋找羊頭。煬帝厭惡他，就把他交給廷尉（掌管刑獄的官員）。法喜手腳都戴著銀製的鐐銬，禁衛非常嚴密。但法喜每天仍然在市場上乞討，吃喝如常。有關部門把這件事報告給煬帝，煬帝命令檢查。封條和鎖都完好如初。等到打開門檢視時，只見一件袈裟覆蓋著一具黃金骨骼，骨骼之間都用鎖鏈相連。有關官員急忙把這件事報告給煬帝。後來，王怛（人名）到長安覈實情況，確實如此。皇帝下詔用香泥包裹骨骼，塑成法喜的雕像。當天晚上，法喜用泥像站起來行走，言談歡笑如常。
【English Translation】 English version: Then. The recent Songming sect said: 'This is probably because the patriarch considered fame and traces to be a burden to the path. Therefore, even with a teacher-student relationship, he wanted to sever it.' Juefan also said: 'The master at that time thought of the difficulties of Bodhidharma (達磨) and the Second Patriarch (慧可, Huike, Bodhidharma's successor) in propagating the Dharma, as they were hated and harmed by evil teachers. Therefore, he was very cautious.' However, the sayings of these two masters are probably not appropriate. The ancients said: 'You must believe in the distant events of the Putong era (普通年間), which were not transmitted from the Pamir Mountains (蔥嶺).' Furthermore, Xiansha said: 'Bodhidharma did not come to the Eastern Land (東土, China), and the Second Patriarch did not go to the Western Heaven (西天, India).' You should know, do not say that you obtained the Dharma from me. This is probably an exhortation of a transmission without transmission, or perhaps the ultimate purpose of a complete raising.
In the fourth year of Shiping (始平, era name), the emperor ordered Yang Hong to lead Taoists and famous scholars to open a Huiyi Dharma assembly (會義法筵, a gathering to debate Buddhist teachings) at the Dazhizang Temple (大智藏寺). He ordered Dharma Master Huijing (慧凈) to debate the principles with Taoist Yu Yongtong (余永通). Yu Yongtong wanted to establish his argument first. Huijing said: 'Taoists enter the temple, and the principles have a host and a guest. How can you establish your argument first?' Then Huijing asked: 'Laozi said, 'There is something undifferentiated, born before heaven and earth. I do not know its name, so I call it the Dao.' Then, is the essence of the Dao mixed because it is one, or is it mixed because it is different? If it is mixed because it is one, then at the time of mixing, it has already become one. In that case, this 'one' is not born from the Dao. If it is mixed because it is different, then before it is mixed, it has already become two. In that case, this 'two' did not start from 'one'.' Yu Yongtong was at a loss and did not know how to answer. He was speechless, and the debate ended.
The divine monk Faxi (法喜) had an ugly appearance and was about forty years old. The elders of Lingbiao (嶺表, the region south of the Five Ridges) all said that they had seen him when they were children. He talked about the events between the Jin (晉) and Song (宋) dynasties (referring to the Eastern Jin and Southern Song dynasties) as if he had personally experienced them. He also claimed to have traveled with Master Yuan of Donglin (東林遠公, Huiyuan). His words and actions were unconventional, but they were often omens of good or bad fortune. When Emperor Yang of Sui (隋煬帝) went on an inspection tour to Weiyang (維揚, present-day Yangzhou, Jiangsu), he heard that Faxi had extraordinary abilities and summoned him. Soon, one day, Faxi searched everywhere in the palace for a sheep's head. Emperor Yang disliked him and handed him over to the Tingwei (廷尉, official in charge of prisons). Faxi's hands and feet were fitted with silver shackles, and the guards were very strict. However, Faxi still begged in the market every day, eating and drinking as usual. The relevant authorities reported this to Emperor Yang, who ordered an inspection. The seals and locks were intact. When the door was opened, all that was seen was a kasaya (袈裟, robe) covering a golden skeleton, with the bones connected by chains. The officials hurriedly reported this to Emperor Yang. Later, Wang Da (王怛, personal name) went to Chang'an to verify the situation, and it was indeed as reported. The emperor ordered the bones to be wrapped in fragrant mud and sculpted into a statue of Faxi. That night, Faxi used the mud statue to stand up and walk, talking and laughing as usual.
遂釋其禁。未幾示疾。命嘗所善者去其薦。置身簀上。下以熾炭炙之。數日半身紅爛即死。葬之香山寺側。后數歲。有自海南歸者。見喜無恙。其人發冢視之。唯空棺焉。計是時喜已三百餘歲。及煬帝于江都遇弒。方悟喜索羊頭之驗云。
論曰。唐杜牧云。昔有相工稱文帝當有天下。後果篡奪得之。週末楊氏為八柱國公侯相繼久矣。一旦以男子偷竊位號。不三十年老壯嬰兒皆不得其死。彼知相法當曰此為楊氏禍。乃可謂善相者。牧之之論誠為警絕。然文帝削平天下。混一寰海。君臨萬國者二十四年。創置禮樂法度。多為唐所遵用。仁壽間天下戶至八百七十萬。以唐疆宇之廣。歷五朝至天寶末才九百餘萬戶。隋文開統而身及太平。固一代之英主也。惜其末年任一楊素而弗獲其終。嗚呼。豈唯隋文而已哉。凡魏晉已來符．石．姚．劉．二蕭．陳．高．宇文．楊氏十三朝興亡。因果循環之驗皆豪末無差。吾教所以誕敷六合有大益於天下國家者。其言因果報應之事與天道大合。有以助天為勸沮也。故鴻經廣論深切著明。必欲人人自信。因既如是果亦如之。而莫可逭也。儒雖曰其事好還。然未伸勸沮之理。此所以牧之唯詆隋文而不遠推累朝積習循環之弊。獨唐家之興則異於彼。故其運祚靈長。益足以為天下之至鑒也。
【現代漢語翻譯】 現代漢語譯本：於是就解除了對他的禁制。不久，喜顯現出病態，命令曾經和他關係好的人去掉他所推薦的東西，把他安置在用竹篾編成的床上，下面用燒紅的炭火烤他。幾天後，半個身子被燒得紅腫潰爛就死了，把他埋葬在香山寺旁邊。幾年后，有從海南迴來的人，看見喜安然無恙。那人就挖開他的墳墓檢視，只有空棺材在裡面。計算這個時候，喜已經三百多歲了。等到隋煬帝在江都遇害，才明白喜索要羊頭的預兆應驗了。
評論說：唐朝的杜牧說，過去有相面的人說隋文帝應當擁有天下，後來果然通過篡奪得到了天下。北周的楊氏家族作為八柱國（指西魏、北周時期的八個權臣家族）的公侯相繼很久了，一旦用男子偷竊帝位，不到三十年，老的、壯的、嬰兒都不得好死。那些懂得相面的人應當說這是楊氏的災禍，才可以稱得上是善於相面的人。杜牧的評論確實是警醒而深刻。然而隋文帝削平天下，統一全國，統治萬國二十四年，創立了禮樂法度，很多都被唐朝所沿用。仁壽年間，天下戶數達到八百七十萬。以唐朝疆域的廣闊，經歷了五個朝代到天寶末年才九百多萬戶。隋文帝開創統一而自身達到太平，確實是一代的英明君主。可惜他晚年任用楊素（隋朝權臣）而不能善終。唉！難道只有隋文帝是這樣嗎？凡是魏晉以來的符（指符堅，前秦皇帝）、石（指石勒，後趙皇帝）、姚（指姚興，後秦皇帝）、劉（指劉裕，南朝宋武帝）、二蕭（指蕭道成，南齊高帝和蕭衍，南梁武帝）、陳（指陳霸先，南朝陳武帝）、高（指高歡，北齊實際建立者）、宇文（指宇文覺，北周孝閔帝）、楊氏（指隋朝）這十三個朝代的興亡，因果循環的驗證都沒有絲毫差錯。我們佛教之所以廣泛傳播於天下，對天下國家有很大的益處，是因為它所說的因果報應之事與天道非常吻合，可以用以幫助天道進行勸善和阻止惡行。所以佛經和廣論深刻而明確地闡述這些道理，一定要人人相信，因為種下這樣的因，就會得到這樣的果，誰也逃脫不了。儒家雖然說『善有善報，惡有惡報』，但是沒有闡明勸善和阻止惡行的道理，所以杜牧只是詆譭隋文帝，而不去深遠地推究累朝積累的惡習循環的弊端。只有唐朝的興起不同於他們，所以它的國運長久，更加可以作為天下的借鑑。
English version: Thereupon, he lifted the restrictions on him. Not long after, Xi showed signs of illness and ordered someone he favored to remove his recommendation. He placed himself on a bamboo mat, and burned him from below with hot coals. After several days, half of his body was red and festering, and he died. He was buried next to Xiangshan Temple. Several years later, someone returning from Hainan saw Xi unharmed. That person dug up his grave to inspect it, and found only an empty coffin inside. Calculating the time, Xi was already over three hundred years old. When Emperor Yang of Sui was assassinated in Jiangdu, people finally understood that Xi's demand for a sheep's head was a verified omen.
Commentary: Du Mu of the Tang Dynasty said, 'In the past, there was a physiognomist who claimed that Emperor Wen of Sui would possess the empire, and he later indeed seized it through usurpation. The Yang family of the Northern Zhou had been successive dukes among the Eight Pillar Generals (referring to the eight powerful families during the Western Wei and Northern Zhou dynasties) for a long time. Once a man stole the imperial title, within thirty years, the old, the strong, and infants all died unnatural deaths. Those who understand physiognomy should have said that this was the calamity of the Yang family, and only then could they be called good physiognomists.' Du Mu's commentary is indeed a sharp and profound warning. However, Emperor Wen of Sui pacified the empire, unified the country, and reigned over all nations for twenty-four years. He established rites, music, laws, and institutions, many of which were followed by the Tang Dynasty. During the Renshou era, the number of households in the empire reached 8.7 million. Even with the vast territory of the Tang Dynasty, it took five reigns until the end of the Tianbao era to reach just over 9 million households. Emperor Wen of Sui initiated unification and achieved peace in his own time, truly a brilliant ruler of his era. It is a pity that in his later years, he appointed Yang Su (a powerful minister of the Sui Dynasty) and could not end well. Alas! Is it only Emperor Wen of Sui who was like this? All the rise and fall of the thirteen dynasties since the Wei and Jin periods – Fu (referring to Fu Jian, Emperor of Former Qin), Shi (referring to Shi Le, Emperor of Later Zhao), Yao (referring to Yao Xing, Emperor of Later Qin), Liu (referring to Liu Yu, Emperor Wu of Song in the Southern Dynasties), the two Xiao (referring to Xiao Daocheng, Emperor Gao of Southern Qi, and Xiao Yan, Emperor Wu of Southern Liang), Chen (referring to Chen Baxian, Emperor Wu of Southern Chen), Gao (referring to Gao Huan, the actual founder of Northern Qi), Yuwen (referring to Yuwen Jue, Emperor Xiaomin of Northern Zhou), and the Yang family (referring to the Sui Dynasty) – the verification of the cycle of cause and effect is without the slightest error. The reason why our Buddhism is widely spread throughout the world and has great benefits for the empire and the nation is that its teachings of cause and effect and karmic retribution are very much in line with the Way of Heaven, and can be used to assist the Way of Heaven in encouraging good and preventing evil. Therefore, the sutras and extensive treatises deeply and clearly expound these principles, and it is essential that everyone believes that because such a cause is planted, such a result will be obtained, and no one can escape it. Although Confucianism says 'good is rewarded with good, and evil is rewarded with evil,' it does not elaborate on the principles of encouraging good and preventing evil. Therefore, Du Mu only criticized Emperor Wen of Sui, without deeply investigating the accumulated bad habits and cyclical abuses of previous dynasties. Only the rise of the Tang Dynasty was different from them, so its destiny was long-lasting, and it can serve as a supreme lesson for the world.'
【English Translation】 Accordingly, he lifted the restrictions on him. Not long after, he showed signs of illness. He ordered someone he favored to remove his recommendation. He placed himself on a bamboo mat, and burned him from below with hot coals. After several days, half of his body was red and festering, and he died. He was buried next to Xiangshan Temple. Several years later, someone returning from Hainan saw him unharmed. That person dug up his grave to inspect it, and found only an empty coffin inside. Calculating the time, he was already over three hundred years old. When Emperor Yang of Sui was assassinated in Jiangdu, people finally understood that his demand for a sheep's head was a verified omen.
Commentary: Du Mu of the Tang Dynasty said, 'In the past, there was a physiognomist who claimed that Emperor Wen of Sui would possess the empire, and he later indeed seized it through usurpation. The Yang family of the Northern Zhou had been successive dukes among the Eight Pillar Generals for a long time. Once a man stole the imperial title, within thirty years, the old, the strong, and infants all died unnatural deaths. Those who understand physiognomy should have said that this was the calamity of the Yang family, and only then could they be called good physiognomists.' Du Mu's commentary is indeed a sharp and profound warning. However, Emperor Wen of Sui pacified the empire, unified the country, and reigned over all nations for twenty-four years. He established rites, music, laws, and institutions, many of which were followed by the Tang Dynasty. During the Renshou era, the number of households in the empire reached 8.7 million. Even with the vast territory of the Tang Dynasty, it took five reigns until the end of the Tianbao era to reach just over 9 million households. Emperor Wen of Sui initiated unification and achieved peace in his own time, truly a brilliant ruler of his era. It is a pity that in his later years, he appointed Yang Su and could not end well. Alas! Is it only Emperor Wen of Sui who was like this? All the rise and fall of the thirteen dynasties since the Wei and Jin periods – Fu (Fu Jian, Emperor of Former Qin), Shi (Shi Le, Emperor of Later Zhao), Yao (Yao Xing, Emperor of Later Qin), Liu (Liu Yu, Emperor Wu of Song in the Southern Dynasties), the two Xiao (Xiao Daocheng, Emperor Gao of Southern Qi, and Xiao Yan, Emperor Wu of Southern Liang), Chen (Chen Baxian, Emperor Wu of Southern Chen), Gao (Gao Huan, the actual founder of Northern Qi), Yuwen (Yuwen Jue, Emperor Xiaomin of Northern Zhou), and the Yang family (the Sui Dynasty) – the verification of the cycle of cause and effect is without the slightest error. The reason why our Buddhism is widely spread throughout the world and has great benefits for the empire and the nation is that its teachings of cause and effect and karmic retribution are very much in line with the Way of Heaven, and can be used to assist the Way of Heaven in encouraging good and preventing evil. Therefore, the sutras and extensive treatises deeply and clearly expound these principles, and it is essential that everyone believes that because such a cause is planted, such a result will be obtained, and no one can escape it. Although Confucianism says 'good is rewarded with good, and evil is rewarded with evil,' it does not elaborate on the principles of encouraging good and preventing evil. Therefore, Du Mu only criticized Emperor Wen of Sui, without deeply investigating the accumulated bad habits and cyclical abuses of previous dynasties. Only the rise of the Tang Dynasty was different from them, so its destiny was long-lasting, and it can serve as a supreme lesson for the world.'
唐
唐高祖諱淵。字叔德。姓李氏。隴西成紀人也。體有三乳。世為周隋顯官。襲封唐公。大業十三年。煬帝南遊江都。天下盜起。高祖子世民知隋必亡。謀舉大事。高祖從之。秋七月舉義師。冬十一月克京城。明年夏五月隋帝遜於位。高祖即皇帝位於長安。改國號唐。建元武德。在位九年。內禪太宗。太宗佛心天子也。創基定業廓靖方維。傳世二十凡二百九十年。自開闢以來有天下者。俱未若皇唐之甚盛也。吾教盛衰常與帝道相望。繇是內外護聖賢之多。典章之備。亦無出此朝。故今通論于唐代頗稱全書。幸名教君子與夫吾屬后之賢者有以稽考焉。
武德七年二月丁巳。高祖釋奠於國學召。名儒僧道論義。道士劉進喜問沙門慧乘曰。悉達太子六年苦行求證道果。是則道能生佛。佛由道成。故經曰求無上道。又曰。體解大道。發無上心。以此驗之。道宜先佛。乘曰。震旦之於天竺。猶環海之比鱗洲。老君與佛先後三百餘年。豈昭王時佛而求敬王時道哉。進喜曰。太上大道先天地生。鬱勃洞靈之中。𤍤燁玉清之上。是佛之師也。乘曰。桉七籍九流經國之典宗本週易。五運相生二儀斯辟。妙萬物之謂神。一陰一陽之謂道。寧云別有大道先天地生乎。道既無名。曷由生佛。中庸曰。率性之謂道。車胤曰。在
【現代漢語翻譯】 現代漢語譯本 唐
唐高祖，名淵，字叔德，姓李氏，是隴西成紀人。他身體上有三顆乳頭。他的家族世代都是周朝和隋朝的顯貴官員，他繼承了唐國公的爵位。大業十三年，隋煬帝南下游玩江都，天下盜賊蜂起。高祖的兒子李世民知道隋朝必定滅亡，就謀劃舉大事。高祖聽從了他的建議，在秋季七月起兵。冬季十一月攻克京城。第二年夏季五月，隋帝禪位於他。高祖在長安即皇帝位，改國號為唐，建年號為武德。在位九年，將皇位禪讓給太宗。太宗是具有佛心的天子。他開創基業，平定四方。唐朝傳世二十代，共二百九十年。自從開天闢地以來，得到天下的人，都沒有像唐朝這樣鼎盛的。佛教的興盛衰落常常與帝王的統治相互關聯。因此，內外護持聖賢的人很多，典章制度也很完備，沒有哪個朝代能超過唐朝。所以現在通論唐代，頗為稱讚這部完整的書。希望名教君子和我們這些後來的賢者能夠加以稽考。
武德七年二月丁巳日，高祖在國學舉行釋奠禮，召集名儒、僧人、道士論辯義理。道士劉進喜問沙門慧乘說：『悉達太子六年苦行，求證道果。那麼道就能生佛，佛由道而成。所以佛經上說，求無上道。又說，體解大道，發無上心。由此驗證，道應該在佛之前。』慧乘說：『震旦（中國）之於天竺（印度），就像環海比之於鱗洲。老子與佛陀相隔三百多年。難道昭王時信佛，卻在敬王時才求道嗎？』劉進喜說：『太上大道先於天地而生，在鬱勃洞靈之中，照耀玉清之上，是佛的老師。』慧乘說：『查閱七籍九流，經國典籍都以《周易》為根本。五運相生，天地才開辟。玄妙萬物叫做神，一陰一陽叫做道。難道能說另外有大道先於天地而生嗎？道既然沒有名字，又怎麼能生佛呢？《中庸》說，遵循本性叫做道。車胤說，在……』
【English Translation】 English version Tang Dynasty
Emperor Gaozu of Tang, personal name Yuan, courtesy name Shude, surname Li, was a native of Chengji in Longxi. He had three nipples on his body. His family had been prominent officials in the Zhou and Sui dynasties for generations, and he inherited the title of Duke of Tang. In the thirteenth year of the Daye era, Emperor Yang of Sui traveled south to Jiangdu, and bandits rose up all over the country. Gaozu's son, Li Shimin, knew that the Sui dynasty was bound to perish, so he plotted to launch a major uprising. Gaozu followed his advice and raised an army in the seventh month of autumn. In the eleventh month of winter, they captured the capital city. In the fifth month of summer the following year, the Sui Emperor abdicated the throne to him. Gaozu ascended the throne in Chang'an, changed the dynasty name to Tang, and established the era name as Wude. He reigned for nine years and abdicated the throne to Emperor Taizong. Emperor Taizong was a Son of Heaven with a Buddhist heart. He founded the dynasty and pacified all directions. The Tang dynasty lasted for twenty generations, a total of two hundred and ninety years. Since the beginning of time, no one who has obtained the empire has been as prosperous as the Tang dynasty. The rise and fall of our teachings are often related to the rule of the emperor. Therefore, there were many people who internally and externally protected sages and worthies, and the codes and regulations were also very complete. No dynasty can surpass the Tang dynasty. Therefore, now discussing the Tang dynasty, it is quite praised as a complete book. I hope that the gentlemen of the Mingjiao (Confucianism) and the worthy ones among us descendants will be able to examine it.
On the Ding Si day of the second month of the seventh year of the Wude era, Gaozu held a Shi Dian ceremony at the National Academy and summoned famous scholars, monks, and Taoists to discuss the meaning of righteousness. The Taoist Liu Jinxi asked the Shramana Huicheng, 'Prince Siddhartha practiced asceticism for six years to seek enlightenment. Then the Dao can give birth to the Buddha, and the Buddha is formed by the Dao. Therefore, the scriptures say, seek the supreme Dao. It also says, embody and understand the great Dao, and develop the supreme mind. From this verification, the Dao should be before the Buddha.' Huicheng said, 'Zhendan (China) is to Tianzhu (India) as the surrounding sea is to the Linzhou. Lao Tzu and the Buddha are more than three hundred years apart. Could it be that they believed in the Buddha during the reign of King Zhao, but only sought the Dao during the reign of King Jing?' Liu Jinxi said, 'The Supreme Great Dao was born before heaven and earth, in the midst of exuberant and enlightened spirits, shining above the Jade Purity, and is the teacher of the Buddha.' Huicheng said, 'Looking through the Seven Books and Nine Streams, the classics for governing the country all take the Book of Changes as their foundation. The five elements generate each other, and heaven and earth are opened up. The mystery of all things is called spirit, and one yin and one yang is called Dao. How can it be said that there is another Great Dao born before heaven and earth? Since the Dao has no name, how can it give birth to the Buddha? The Doctrine of the Mean says, following one's nature is called Dao. Che Yin said, in...'
己為德。及物為道。豈有頂戴金冠身披黃褐。鬢垂素髮手執玉璋。居大羅之上獨稱大道。何其謬哉。進喜無對。已而太學博士陸德明隨方立義遍析其要。帝悅曰。三人者皆勍敵也。然德明一舉輒蔽之。可謂賢矣。遂各賜之帛。
八年。太史令庾儉恥以術官薦傅奕自代。及奕為令。有道士傳仁均者頗閑歷學。奕舉以為太史丞。遂與之附合。上疏請除罷釋教曰。佛在西域。言妖路遠。漢譯胡書。恣其假託。故使不忠不孝削髮而揖君親。遊手遊食易服而逃租賦。演其妖書。述其邪法。偽啟三塗。謬彰六道。恐訹愚夫。詐欺庸品。凡百黎庶通識者稀不究根源。信其矯妄。仍追既往之罪。虛擬將來之福。至有躬造惡逆觸法抵刑。方乃獄中禮佛口誦梵言。曉夕忘疲規免其罪。且死生壽夭本于自然。刑德威福關之人君。而愚僧矯托皆言由佛。竊人主權。攘造化理。其為害政良可悲也。書曰。惟闢作福。惟闢作威。惟辟玉食。臣無有作福作威玉食害於而家兇于而國。自五帝三王皆未有佛法。君明臣忠年祚長久。至漢明始立胡祠。令西域桑門自傳其法。西晉已前不許中國之人髡髮出家。洎符石亂華乃弭厥禁。政虐祚短皆由佛教致災。梁武齊宣尤足為戒。昔褒姒一女熒惑幽王致亡其國。況今僧尼十萬。刻繒泥像以耗天下者乎。陛下以
【現代漢語翻譯】 現代漢語譯本：
自身修養稱為德，推及萬物稱為道。難道會有頭戴金冠，身披黃褐袈裟，鬢髮垂落，手持玉璋的人，居住在大羅天之上，獨自稱作大道嗎？這真是荒謬至極。進喜無言以對。之後，太學博士陸德明根據各自的觀點進行分析，詳盡地剖析了其中的要點。皇帝高興地說：『這三個人都是強勁的對手啊，然而陸德明一舉就蓋過了他們，真可謂是賢能啊！』於是分別賞賜了他們絲綢。
八年，太史令庾儉因為以術數之官推薦傅奕而感到羞恥，於是推薦傅奕代替自己。等到傅奕擔任太史令，有個道士名叫傳仁均（道士名），頗為精通曆法。傅奕推薦他擔任太史丞，於是兩人相互勾結。傅奕上書請求廢除佛教，說：『佛（Buddha）在西域（Western Regions），言語怪誕，道路遙遠。漢朝翻譯的胡人書籍，任憑他們隨意假託。所以才使得不忠不孝之人剃髮而對君親作揖，遊手好閒，不事生產，改變服飾而逃避租稅。宣揚他們的妖書，講述他們的邪法，虛假地開啟三塗（Three Wretched Realms），錯誤地彰顯六道（Six Paths of Rebirth）。恐怕會迷惑愚蠢的人，欺騙平庸之輩。一般的百姓很少有通曉事理，能夠追究根源的，都相信他們的虛假和荒謬。仍然追究已經過去的罪過，虛構將來的福報。甚至有人親自製造惡逆，觸犯法律，牴觸刑罰，才在監獄中禮佛（Buddha），口誦梵文，早晚不停地想要免除罪責。況且生死壽夭本來是自然規律，刑罰恩德的威懾和福報關乎人君。而愚蠢的僧人卻虛假地宣揚都由佛（Buddha）所致，竊取人君的權力，掠奪造化的道理，這對於政治的危害實在令人悲哀啊！《尚書》上說：只有君王才能行使福報，只有君王才能施行威嚴，只有君王才能享受美食。臣子如果沒有行使福報、施行威嚴、享受美食，那麼就會危害他的家族，禍害他的國家。自從五帝三王（Five Emperors and Three Kings）以來，都沒有佛法（Buddha-dharma），君王英明，臣子忠誠，年壽長久。到了漢明帝（Emperor Ming of Han）才開始設立胡人的祠廟，讓西域的桑門（Śrāmaṇa）自己傳授他們的法。西晉（Western Jin Dynasty）以前，不允許中國之人剃髮出家。等到符石（Fu Jian）擾亂中華，才停止了這個禁令。政治暴虐，國祚短促，都是由於佛教（Buddhism）導致災禍。梁武帝（Emperor Wu of Liang）和齊宣帝（Emperor Xuan of Qi）尤其應該引以為戒。從前褒姒（Bao Si）一個女子迷惑了周幽王（King You of Zhou），導致國家滅亡。更何況現在有僧尼十萬，雕刻繒彩泥像來耗費天下呢？陛下以』 English version:
Self-cultivation is called 'De' (virtue), extending it to all things is called 'Dao' (the Way). Could there be someone wearing a golden crown, draped in a yellow kasaya (robe), with temples adorned with white hair, holding a jade scepter, residing above the Great Luo Heaven, and solely claiming to be the Great Dao? How utterly absurd! Jin Xi had no response. Afterward, the Taixue (Imperial Academy) Doctor Lu Deming analyzed each perspective and thoroughly dissected the key points. The Emperor joyfully said, 'These three are formidable adversaries, yet Lu Deming overshadowed them with a single stroke. He can truly be called virtuous!' Consequently, he bestowed silk upon each of them.
In the eighth year, the Grand Astrologer Yu Jian felt ashamed for recommending Fu Yi as an official of divination and recommended Fu Yi to replace him. When Fu Yi became the Grand Astrologer, there was a Daoist named Chuan Renjun (Daoist name), who was quite proficient in calendrical science. Fu Yi recommended him as the Assistant Grand Astrologer, and thus the two colluded. Fu Yi submitted a memorial requesting the abolishment of Buddhism, saying: 'The Buddha (Buddha) is in the Western Regions (Western Regions), his words are bizarre, and the roads are far. The translated barbarian books of the Han Dynasty allow them to fabricate at will. Therefore, disloyal and unfilial people shave their heads and bow to their rulers and parents, wander about idly, change their clothes, and evade taxes. They propagate their heretical books, narrate their evil doctrines, falsely open the Three Wretched Realms (Three Wretched Realms), and erroneously manifest the Six Paths of Rebirth (Six Paths of Rebirth). I fear they will delude the foolish and deceive the mediocre. Few among the common people understand the principles and can trace the origins; they all believe in their falsehoods and absurdities. They still pursue past sins and fabricate future blessings. Some even personally commit evil and rebellious acts, violate the law, and resist punishment, only to worship the Buddha (Buddha) in prison, chanting Sanskrit, tirelessly day and night, seeking to avoid their crimes. Moreover, birth, death, lifespan, and destiny are inherently natural, and the awe of punishments and virtues and blessings concern the ruler. Yet foolish monks falsely claim that everything is caused by the Buddha (Buddha), stealing the power of the ruler and plundering the principles of creation. The harm this causes to the government is truly lamentable! The Book of Documents says: Only the ruler can bestow blessings, only the ruler can exercise authority, only the ruler can enjoy fine food. If the ministers bestow blessings, exercise authority, and enjoy fine food, it will harm their families and bring disaster to their countries. Since the Five Emperors and Three Kings (Five Emperors and Three Kings), there has been no Buddha-dharma (Buddha-dharma); the rulers were wise, the ministers were loyal, and their reigns were long. It was not until Emperor Ming of Han (Emperor Ming of Han) that barbarian temples were established, allowing the Śrāmaṇas (Śrāmaṇa) of the Western Regions to transmit their teachings themselves. Before the Western Jin Dynasty (Western Jin Dynasty), Chinese people were not allowed to shave their heads and become monks. It was not until Fu Jian (Fu Jian) disturbed China that this prohibition was lifted. Political tyranny and short reigns were all caused by the disasters of Buddhism (Buddhism). Emperor Wu of Liang (Emperor Wu of Liang) and Emperor Xuan of Qi (Emperor Xuan of Qi) should especially take this as a warning. In the past, Bao Si (Bao Si), a single woman, bewitched King You of Zhou (King You of Zhou), causing the destruction of his kingdom. How much more so now, with hundreds of thousands of monks and nuns, carving silk and clay images to deplete the wealth of the empire? Your Majesty uses'
【English Translation】 That which is accomplished within oneself is 'De' (virtue). That which extends to all things is 'Dao' (the Way). How can one wearing a golden crown and a yellow robe, with white hair at the temples and holding a jade scepter, reside above the Great Luo Heaven and claim to be the sole possessor of the Great Dao? How absurd! Jin Xi was speechless. Later, Lu Deming, a doctor of the Imperial Academy, analyzed each viewpoint and thoroughly dissected the key points. The Emperor was pleased and said, 'These three are formidable adversaries, yet Lu Deming overshadowed them with a single stroke. He can truly be called virtuous!' Consequently, he bestowed silk upon each of them. In the eighth year, the Grand Astrologer Yu Jian felt ashamed for recommending Fu Yi as an official of divination and recommended Fu Yi to replace him. When Fu Yi became the Grand Astrologer, there was a Daoist named Chuan Renjun (Daoist name), who was quite proficient in calendrical science. Fu Yi recommended him as the Assistant Grand Astrologer, and thus the two colluded. Fu Yi submitted a memorial requesting the abolishment of Buddhism, saying: 'The Buddha (Buddha) is in the Western Regions (Western Regions), his words are bizarre, and the roads are far. The translated barbarian books of the Han Dynasty allow them to fabricate at will. Therefore, disloyal and unfilial people shave their heads and bow to their rulers and parents, wander about idly, change their clothes, and evade taxes. They propagate their heretical books, narrate their evil doctrines, falsely open the Three Wretched Realms (Three Wretched Realms), and erroneously manifest the Six Paths of Rebirth (Six Paths of Rebirth). I fear they will delude the foolish and deceive the mediocre. Few among the common people understand the principles and can trace the origins; they all believe in their falsehoods and absurdities. They still pursue past sins and fabricate future blessings. Some even personally commit evil and rebellious acts, violate the law, and resist punishment, only to worship the Buddha (Buddha) in prison, chanting Sanskrit, tirelessly day and night, seeking to avoid their crimes. Moreover, birth, death, lifespan, and destiny are inherently natural, and the awe of punishments and virtues and blessings concern the ruler. Yet foolish monks falsely claim that everything is caused by the Buddha (Buddha), stealing the power of the ruler and plundering the principles of creation. The harm this causes to the government is truly lamentable! The Book of Documents says: Only the ruler can bestow blessings, only the ruler can exercise authority, only the ruler can enjoy fine food. If the ministers bestow blessings, exercise authority, and enjoy fine food, it will harm their families and bring disaster to their countries. Since the Five Emperors and Three Kings (Five Emperors and Three Kings), there has been no Buddha-dharma (Buddha-dharma); the rulers were wise, the ministers were loyal, and their reigns were long. It was not until Emperor Ming of Han (Emperor Ming of Han) that barbarian temples were established, allowing the Śrāmaṇas (Śrāmaṇa) of the Western Regions to transmit their teachings themselves. Before the Western Jin Dynasty (Western Jin Dynasty), Chinese people were not allowed to shave their heads and become monks. It was not until Fu Jian (Fu Jian) disturbed China that this prohibition was lifted. Political tyranny and short reigns were all caused by the disasters of Buddhism (Buddhism). Emperor Wu of Liang (Emperor Wu of Liang) and Emperor Xuan of Qi (Emperor Xuan of Qi) should especially take this as a warning. In the past, Bao Si (Bao Si), a single woman, bewitched King You of Zhou (King You of Zhou), causing the destruction of his kingdom. How much more so now, with hundreds of thousands of monks and nuns, carving silk and clay images to deplete the wealth of the empire? Your Majesty uses'
十萬之眾自相夫婦。十年滋產十年教訓。自可足食足兵。四海免蠶食之患。百姓知威福所自。則妖妄之風息而淳樸之化還也。且古今忠諫鮮不逮禍。近北齊章仇子他獻言。僧尼縻損國家。塔寺虛費金帛。為諸僧尼附會宰相。依託妃主。陽讒陰謗。子他卒死都市。及周武入齊。首封基墓。臣雖不敏。竊希其蹤。䟽奏不報。
九年。太史令傅奕前後七上疏請除罷釋氏。詞皆激切。帝春秋高而優柔無斷。頗信之。以其疏付群臣雜議。大臣皆言。佛法興自累朝。弘善遏惡冥助國家。理無廢棄。獨太僕卿張道源附奕。稱其奏合理。宰相蕭璃廷斥奕曰。佛聖人也。奕為此議。非聖人者無法。請置嚴刑。奕曰。禮本於事親。終於事君。此則忠孝之禮著。臣子之道成。佛逾城出家。逃背其父。以匹夫抗天子。以繼體悖所親。璃非出于空桑。而返尊無父之教。臣聞非孝者無親。璃之謂矣。璃合掌曰。地獄正為此人設也(已上見舊唐史)。
帝復以弈疏頒示諸僧。問出家於國何益。時法師法琳作破邪論二卷。博引圖史及道教經籍。大略申明佛教徹萬法之源。而孔孝立言特域中之治。未暢遠涂。非盡究竟之理。凡出家者。守志明道。弘善興福。啟迪昏迷。利國非淺。法師明概作決對弈謗佛僧事八條。法師慧乘作辯正論十喻九箴。
【現代漢語翻譯】 現代漢語譯本： 十萬民眾各自婚配，十年生養，十年教導，自然可以自給自足，兵力充足，四海之內免受蠶食鯨吞的禍患。百姓知道威嚴和恩惠的來源，那麼妖妄的風氣就會止息，淳樸的風俗就會迴歸。況且自古以來忠臣直諫很少不遭受禍患的。近來北齊的章仇子他進諫說，僧尼耗損國家資源，塔寺白白浪費金錢布帛。僧尼們依附宰相，依託妃嬪公主，明裡誹謗，暗中中傷。章仇子他最終死在都市。等到北周武帝攻入北齊，首先封了他的墳墓。我雖然不才，也希望能傚法他。但我的奏疏沒有得到迴應。
唐太宗貞觀九年，太史令傅奕先後七次上疏，請求廢除佛教。言辭都非常激烈。唐太宗年事已高，優柔寡斷，有些相信他的話，就把他的奏疏交給群臣討論。大臣們都說，佛法興盛以來已經歷朝歷代，弘揚善事，阻止惡行，暗中幫助國家，沒有理由廢除。只有太僕卿張道源附和傅奕，稱他的奏疏合情合理。宰相蕭璃在朝廷上斥責傅奕說：『佛是聖人。傅奕提出這樣的議論，是沒有把佛當聖人看待。請對他處以嚴刑。』傅奕說：『禮的根本在於侍奉父母，最終在於效忠君主。這樣忠孝的禮節才能顯明，臣子的道義才能成就。佛逾越城墻出家，背離他的父親，以平民的身份對抗天子，以繼承者的身份違背親情。蕭璃不是從空桑出生，卻反而推崇沒有父親的教義。我聽說不孝的人沒有親人，說的就是蕭璃這樣的人。』蕭璃合掌說：『地獄正是為這種人設定的！』（以上出自《舊唐書》）。
唐太宗又把傅奕的奏疏頒佈給各位僧人，詢問出家對國家有什麼益處。當時法師法琳寫了《破邪論》二卷，廣泛引用圖籍史料以及道教經籍，大體上闡明佛教是徹悟萬法之源，而孔子的孝道立言只是侷限於一個區域的治理，沒有闡明長遠的道路，不是完全究竟的道理。凡是出家的人，堅守志向，明白道理，弘揚善事，興辦福業，啟迪昏昧，利益國家並非淺薄。法師明概寫了《決對弈謗佛僧事八條》。法師慧乘寫了《辯正論十喻九箴》。 English version: Ten thousands of people marry among themselves. Ten years of breeding and ten years of teaching. They can naturally be self-sufficient in food and soldiers. The four seas can be free from the suffering of being nibbled away. When the people know the source of authority and grace, the wind of妖妄 (yāowàng,妖: strange, bewitching; 妄: absurd, nonsensical) will cease, and the simple and honest customs will return. Moreover, throughout history, loyal remonstrance rarely escapes disaster. Recently, Zhangqiu Zita of the Northern Qi Dynasty submitted a memorial, saying that monks and nuns squandered national resources, and pagodas and temples wasted money and silk. The monks and nuns colluded with the prime minister and relied on concubines and princesses, slandering openly and plotting secretly. Zita eventually died in the city. When Emperor Wu of the Northern Zhou entered Qi, he first sealed his tomb. Although I am not talented, I secretly hope to follow in his footsteps. However, my memorial was not answered.
In the ninth year of the Zhenguan era (635 AD) of Emperor Taizong of Tang, Fu Yi (傅奕), the 太史令 (tàishǐlìng, Director of the Imperial Observatory), submitted memorials seven times, requesting the abolition of Buddhism. His words were all激切 (jīqiè, vehement). The Emperor was old and indecisive, and somewhat believed him. He gave his memorial to the ministers for discussion. The ministers all said that Buddhism had flourished for generations, promoting good and suppressing evil, and secretly helping the country. There was no reason to abolish it. Only Zhang Daoyuan (張道源), the 太僕卿 (tàipūqīng, Vice Minister of the Court of Imperial Stud), agreed with Fu Yi, saying that his memorial was reasonable. The Prime Minister Xiao Yu (蕭璃) rebuked Fu Yi in court, saying, 'The Buddha is a sage. Fu Yi's argument is that he does not regard the Buddha as a sage. Please impose severe punishment on him.' Fu Yi said, 'The foundation of ritual lies in serving parents, and ultimately in serving the ruler. In this way, the rituals of loyalty and filial piety can be manifested, and the duty of a subject can be accomplished. The Buddha left home beyond the city walls, turned his back on his father, opposed the Son of Heaven as a commoner, and disobeyed his parents as an heir. Xiao Yu was not born from 空桑 (kōngsāng, a legendary place of birth without a father), but instead promoted the doctrine of having no father. I have heard that those who are not filial have no relatives, and this is what Xiao Yu is like.' Xiao Yu put his palms together and said, 'Hell is made for this kind of person!' (The above is from the Old Book of Tang).
The Emperor again issued Fu Yi's memorial to the monks, asking what benefit there was to the country from leaving home. At that time, Dharma Master Falin (法琳) wrote two volumes of 'Breaking the Heterodoxies' (破邪論, Pò Xié Lùn), extensively citing historical materials and Taoist scriptures, generally clarifying that Buddhism is the source of complete enlightenment of all dharmas, while Confucius's doctrine of filial piety is only limited to the governance of one region, and does not clarify the long-term path, and is not the ultimate truth. All those who leave home, uphold their aspirations, understand the truth, promote good deeds, create blessings, enlighten the confused, and benefit the country are not shallow. Dharma Master Minggai (明概) wrote 'Eight Articles of Decisive Response to Fu Yi's Slander of Buddhist Monks' (決對弈謗佛僧事八條, Jué Duì Yì Bàng Fó Sēng Shì Bā Tiáo). Dharma Master Huicheng (慧乘) wrote 'Ten Metaphors and Nine Admonitions of Correcting Arguments' (辯正論十喻九箴, Biàn Zhèng Lùn Shí Yù Jiǔ Zhēn).
【English Translation】 English version: Ten thousands of people marry among themselves. Ten years of breeding and ten years of teaching. They can naturally be self-sufficient in food and soldiers. The four seas can be free from the suffering of being nibbled away. When the people know the source of authority and grace, the wind of 'yao wang' (strange and absurd) will cease, and the simple and honest customs will return. Moreover, throughout history, loyal remonstrance rarely escapes disaster. Recently, Zhangqiu Zita of the Northern Qi Dynasty submitted a memorial, saying that monks and nuns squandered national resources, and pagodas and temples wasted money and silk. The monks and nuns colluded with the prime minister and relied on concubines and princesses, slandering openly and plotting secretly. Zita eventually died in the city. When Emperor Wu of the Northern Zhou entered Qi, he first sealed his tomb. Although I am not talented, I secretly hope to follow in his footsteps. However, my memorial was not answered.
In the ninth year of the Zhenguan era (635 AD) of Emperor Taizong of Tang, Fu Yi, the 'Taishi Ling' (Director of the Imperial Observatory), submitted memorials seven times, requesting the abolition of Buddhism. His words were all vehement. The Emperor was old and indecisive, and somewhat believed him. He gave his memorial to the ministers for discussion. The ministers all said that Buddhism had flourished for generations, promoting good and suppressing evil, and secretly helping the country. There was no reason to abolish it. Only Zhang Daoyuan, the 'Taipu Qing' (Vice Minister of the Court of Imperial Stud), agreed with Fu Yi, saying that his memorial was reasonable. The Prime Minister Xiao Yu rebuked Fu Yi in court, saying, 'The Buddha is a sage. Fu Yi's argument is that he does not regard the Buddha as a sage. Please impose severe punishment on him.' Fu Yi said, 'The foundation of ritual lies in serving parents, and ultimately in serving the ruler. In this way, the rituals of loyalty and filial piety can be manifested, and the duty of a subject can be accomplished. The Buddha left home beyond the city walls, turned his back on his father, opposed the Son of Heaven as a commoner, and disobeyed his parents as an heir. Xiao Yu was not born from 'Kong Sang' (a legendary place of birth without a father), but instead promoted the doctrine of having no father. I have heard that those who are not filial have no relatives, and this is what Xiao Yu is like.' Xiao Yu put his palms together and said, 'Hell is made for this kind of person!' (The above is from the Old Book of Tang).
The Emperor again issued Fu Yi's memorial to the monks, asking what benefit there was to the country from leaving home. At that time, Dharma Master Falin wrote two volumes of 'Breaking the Heterodoxies', extensively citing historical materials and Taoist scriptures, generally clarifying that Buddhism is the source of complete enlightenment of all dharmas, while Confucius's doctrine of filial piety is only limited to the governance of one region, and does not clarify the long-term path, and is not the ultimate truth. All those who leave home, uphold their aspirations, understand the truth, promote good deeds, create blessings, enlighten the confused, and benefit the country are not shallow. Dharma Master Minggai wrote 'Eight Articles of Decisive Response to Fu Yi's Slander of Buddhist Monks'. Dharma Master Huicheng wrote 'Ten Metaphors and Nine Admonitions of Correcting Arguments'.
破道士李仲卿十異九迷之謬。琳等奉表奏上並致啟秦王。而門下典儀李師政著內德論三篇。開陳佛化之益。仍自序而進之其詞曰。若夫十力調御。運法舟于苦海。三乘汲引。坦夷途於火宅。勸善進德之廣。七經所不逮。戒惡防患之深。九流莫之比。但窮神知化。其言宏大而可驚。去惑絕塵。厥軌清邈而難蹈。華夷仕庶。朝野文儒。各附所安。鮮味斯道。自非研精以考真妄。沉思而察苦空。無以立匪石之信根。去若亡之疑蓋。遠則凈名妙德弘道勝而服勤。近則天親龍樹悟理真而敦悅。羅什道安之篤學。究玄宗而益敬。僧睿惠遠之歸信。迄皓首而彌堅。邁士安之淫書。甚宣尼之玩易。千金未足驚。其視八音不能改其聽聞之博而樂愈深。思之深而信彌篤。皆欲罷而不能。則其非妄也必矣。我皇誕膺天命。弘濟區宇。覆等蒼旻。載均厚地。掃氣祲。清八表。救塗炭。寧兆民。五教惟敷。九功惟序。總萬古之徽猷。改百王之餘弊。網羅庶善。崇三寶以津樑。芟夷群惡。屏四部之稊莠。遵付囑之遺旨。弘紹隆之要術。功德崇高。昊天罔喻。但縉紳之士祖述多途。各師所學異論蜂起。或謂三王無佛而年永。二石有僧而政虐。損化田于奉佛。益國在於廢僧。茍明偏見。未申通理。博考興士足證浮偽。何則。亡秦者胡亥。時無佛而土崩。
興佛者漢明。世有僧而國治。周除佛寺而天元之祚未永。隋弘釋教而開皇之令無虐。盛衰由佈政。治亂在庶官。歸咎佛僧實非通論。且佛唯弘善。不長惡于臣民。戒本防非。何損治於國家。若人人守善家家奉戒。則刑罰何得而廣。福亂無由而作。騏驥雖駿。不乘無以致遠。藥石徒豐。未餌焉能愈疾。項籍喪師非范增之無算。石氏興虐豈浮圖之不仁。但為違之而暴亂。未有遵之而㐫虐。由此觀之亦足明矣。復有謂正覺為妖神。比凈居於淫祀。訾而謗之無所不至。聖朝勸善。立伽藍以崇福。迷民興謗。反功德以為尤。此深訕上。非徒毀佛。愚竊撫心而太息。所以發憤而含毫者也。忝賴皇恩預沾法雨。切瑳所感積稔于茲。信隨聞起疑因解滅。昔嘗茍訾而不信。今則篤信而無毀。近推諸己。廣以量人。凡百輕毀而弗欽。皆為討論之未究。若令探𧷤索隱。功齊于澄什。必皆深信篤敬。志均于名僧矣。師政學匪鉤深。識不臻妙。少有所聞微去其惑。謹課庸短。著論三篇。辨惑第一。明邪正之通蔽。通命第二。辨殃慶之倚伏。空有第三。破斷常之執見。核之以群言。考之以眾善。上顯聖朝之凈福。下析淫祀之虛非。徒有斯意。寔乏其才。屬辭鄙陋援證膚淺。雖竭愚勤。何宣聖德。庶同病而未癒者。聞淺譬而深悟也。知藩籬之卉或蠲疾
于腹心。藜藿之餐儻救餒于溝壑。若金丹在目玉饌盈案。顧瞻菲薄良足陋矣。內德論辯惑篇第一。其略曰。有辯聰書生謂忠正君子曰。蓋聞釋迦生於天竺。修多出自西胡。名號無儔于周孔。功德靡稱于典謨。寔遠夷所尊敬。非中夏之師儒。逮攝摩騰之入漢。及康僧會之遊吳。顯舍利于南國。起招提于東都。自茲厥後乃尚浮圖。沙門盛沫泗之眾。精舍麗王侯之居。既營之於塽塏。又資之以膏腴。擢修幢而曜日。擬甲第而當衢。王公大人助之以金帛。農啇富族施之以田盧。其福利之焉在。何遵崇之有餘也。未若銷像而絕鐫鑄。貨泉可以無費。毀經以禁繕寫。筆紙不為之貴。廢僧以從編戶。蓋黍稷之餘稅。壞塔以補不足。廣賑恤之仁惠。欲詣闕而效愚忠。上書而獻斯計。竊謂可以益國而利民矣。吾子以為何如乎。忠正君子曰。是何言之過歟。余昔篤志于儒林。又措心於文苑。頗同吾子之言論。良由聞法之遲晚。賴指南以去惑。幸失途之未遠。每省過而責躬。則臨餐而忘飯。子若博考而深計。亦將悔迷而知返矣。竊聞有太史令傳君者。又甚余曩日之惑焉。內自省于昔迷。則十同其五矣。請辨傳君之惑言。以釋吾子之邪執。傳謂。佛法本出於西胡。不應奉之於中國。余昔同此惑焉。今則悟其不然矣。夫由余出自西戎。輔秦穆以開
霸業。日磾(丁奚切)生於北狄。侍漢武而除危害。臣既有之。師亦宜爾。何必取其同俗而舍于異方乎。師以道大為尊。無論于彼此。法以善高為勝。不計于遐邇。若夫尚仁為美。去欲稱高。戒積惡之餘殃。勸為善以邀福。百家之所同。七經無以易。但褊淺而未深。至齷齪而不周。廣其恕己及物。孰與佛之弘乎。其睹末知本。孰與佛之遠乎。其勸善懲惡。孰與佛之廣乎。其明空析有。孰與佛之深乎。由此觀之。其道妙矣。聖人之德何以加焉。豈得生於異域而賤其道。出於遠方而棄其寶。夫絕群之駿非唯中邑之產。曠世之珍不必諸華之物。漢求西域之名馬。魏收南海之明珠。貢犀象之牙角。采翡翠之毛羽。物生遠域尚於此而為珍。道出遐方獨奈何而可棄。若藥物出於戎夷。禁咒起于胡越。茍可以蠲邪而去疾。豈以遠來而不用之哉。夫滅三毒以證無為。其蠲邪也大矣。除八苦而致常樂。其去疾也深矣。何得拘夷夏而計親疏乎。況百億日月之下。三千世界之內。則中在於彼域不在此方矣。傅計詩書所未言。以為修多不足尚。余昔同此惑焉。今又悟其不然矣。夫天文曆象之秘奧。地理山川之卓詭。經脈孔穴之診候。針藥符咒之方術。詩書有所不載。周孔未之明言。然考之吉㐫有時而徴矣。察其行用而多效矣。且又周孔未言之物
【現代漢語翻譯】 現代漢語譯本： 霸業的建立，日磾（匈奴人名，后歸順漢朝）生於北方遊牧民族。他侍奉漢武帝並幫助消除禍患。既然我們已經有了他這樣的人才，那麼學習佛法也是應該的。為什麼一定要選取那些與我們習俗相同的人，而捨棄來自其他地方的優秀思想呢？佛法以其道理的博大為尊貴，不分彼此；佛法以其善行的崇高為殊勝，不計較距離的遠近。至於崇尚仁義為美德，去除慾望為高尚，告誡人們停止積累惡行的餘禍，勸勉人們行善以求得福報，這是所有學派都認同的，即使是儒家的七經也無法改變。只不過儒家的思想比較狹隘而不夠深刻，甚至有些偏頗而不夠周全。擴大其寬恕自己和對待他人的胸懷，又怎麼能比得上佛法的弘大呢？儒家只看到事物的末端而不知道根本，又怎麼能比得上佛法的深遠呢？儒家勸人行善懲惡，又怎麼能比得上佛法的廣泛呢？儒家闡明空性分析有為法，又怎麼能比得上佛法的深刻呢？從這些方面來看，佛法的道理是多麼的玄妙啊！聖人的德行又有什麼可以超過它的呢？難道可以因為佛法產生於異域就輕視它，因為它出自遠方就拋棄它嗎？卓越的駿馬不一定只產于中原地區，曠世的珍寶也不一定都是華夏之物。漢朝尋求西域的名馬，魏國蒐集南海的明珠，進貢犀牛和大象的牙角，採集翡翠的羽毛。物產于遙遠的地方尚且被認為珍貴，佛法出自遠方，又怎麼可以輕易拋棄呢？如果藥物出自邊遠民族，禁咒起源於胡越之地，只要能夠消除邪祟和去除疾病，難道會因為它們來自遠方而不使用嗎？佛法能夠滅除貪嗔癡三毒，從而證得無為的境界，這消除邪祟的作用是多麼的巨大啊！佛法能夠去除生老病死等八苦，從而獲得永恒的快樂，這去除疾病的作用是多麼的深刻啊！怎麼可以拘泥於華夷之分，而計較親疏遠近呢？更何況在百億個日月之下，三千大千世界之內，中心可能在那邊，而不是在這裡。有人認為詩書沒有記載，就認為佛經不值得推崇。我過去也和他們一樣迷惑，現在才明白不是這樣的。天文曆法的奧秘，地理山川的奇特，經脈孔穴的診斷，鍼灸藥物符咒的方術，詩書沒有記載，周公孔子沒有明確說明，然而考察吉兇禍福，有時是應驗的；觀察它們的運用，很多時候是有效的。而且還有周公孔子沒有說過的東西
【English Translation】 English version: The establishment of hegemony. Ri Di (a Xiongnu name, later surrendered to the Han Dynasty) was born in the Northern Di (northern nomadic people). He served Emperor Wu of Han and helped eliminate disasters. Since we already have such talents, it is also appropriate to learn the Buddha's teachings. Why must we choose those who share our customs and abandon the excellent ideas from other places? The Dharma is honored for the greatness of its principles, regardless of here or there; the Dharma is superior for the nobility of its good deeds, regardless of the distance. As for valuing benevolence as virtue, regarding the removal of desires as noble, warning people to stop accumulating the remaining disasters of evil deeds, and exhorting people to do good to seek blessings, these are all agreed upon by all schools of thought, and even the Confucian classics cannot change them. However, Confucianism is relatively narrow and not deep enough, and even somewhat biased and not comprehensive enough. How can expanding one's tolerance of oneself and others compare to the greatness of the Dharma? Confucianism only sees the ends of things and does not know the root, how can it compare to the far-reaching nature of the Dharma? Confucianism persuades people to do good and punish evil, how can it compare to the breadth of the Dharma? Confucianism elucidates emptiness and analyzes conditioned dharmas, how can it compare to the depth of the Dharma? From these perspectives, how profound are the principles of the Dharma! What virtues of the sages can surpass it? Can we despise the Dharma because it originated in a foreign land, or abandon it because it comes from afar? Excellent steeds are not necessarily produced only in the Central Plains, and treasures of the world are not necessarily all from China. The Han Dynasty sought famous horses from the Western Regions, and the Wei Dynasty collected pearls from the South China Sea, offering rhinoceros and elephant tusks, and collecting feathers of kingfishers. Products from distant lands are still considered precious, so how can the Dharma from afar be easily abandoned? If medicines come from remote ethnic groups, and incantations originate from Hu and Yue (ancient regions), as long as they can eliminate evil and remove diseases, would we not use them because they come from afar? The Dharma can eliminate the three poisons of greed, anger, and ignorance, thereby attaining the state of non-action (Wuwei), how great is its effect of eliminating evil! The Dharma can remove the eight sufferings of birth, old age, sickness, and death, thereby attaining eternal happiness, how profound is its effect of removing diseases! How can we be bound by the distinction between Chinese and barbarians, and be concerned with closeness and distance? Moreover, under billions of suns and moons, within the three thousand great chiliocosms, the center may be there, not here. Some people think that because the classics do not record it, the Buddhist scriptures are not worth promoting. I used to be as confused as they were, but now I understand that it is not so. The mysteries of astronomy and calendar, the peculiarities of geography and mountains, the diagnosis of meridians and acupoints, the techniques of acupuncture, medicine, talismans, and incantations, are not recorded in the classics, and Confucius did not explicitly state them, but examining good and bad fortune, sometimes they are verified; observing their use, they are often effective. Moreover, there are things that Confucius did not mention
蠢蠢無窮。詩書不載之法茫茫何限。信乎書不盡言。言不盡意。何得拘六經之局教。而背三乘之通旨哉。夫能事未興于上古。聖人開務於後世。故棟宇易橧(子登切)巢之居。文字代結繩之制。飲血茹毛之饌則先用而未珍。火化粒食之功雖後作而非弊。彼用舍之先後。非理教之通蔽。豈得以詩書早播而得隆。修多晚至而當替。人有幼啖藜藿長飯梁肉。少為布衣老遇侯服。豈得以藜藿先獲謂勝梁肉之味。侯服晚遇不如布衣之貴乎。萬物有遷。三寶常住。寂然不動感而皆遇。化身示隱顯之跡。法體絕興亡之數。非初誕于王宮。不長逝于雙樹。何得論生滅于赴感。計修促于來去乎。傳氏譽老子而毀釋迦。讚道書而非佛教。余昔同此惑焉。今又悟其不然也。夫釋老之為體。一而不二矣。同蠲有欲之累。俱顯無為之宗。老氏明而未融。釋典言臻其極。道若果是。佛固同是而無非。佛若果非。道亦可非而無是。理非矛盾之異。人懷向背之殊。既同眾狙之喜怒。又似葉公之愛畏。至如柱下道德之旨。漆園內外之篇。雅奧而難加。清高而可尚。竊嘗讀之無間然矣。豈以信奉釋典而茍訾之哉。抑又論夫死生無窮之緣。報應不朽之旨。釋氏之所創明。黃老未之言及。不知今之道書何因類于佛典。論三世以勸戒。出九流之軌躅。若目睹而言之
【現代漢語翻譯】 現代漢語譯本： 愚昧無知是無窮無盡的。詩書沒有記載的法則浩瀚無邊，哪裡有窮盡？確實，書不能完全表達語言，語言不能完全表達思想。怎麼能拘泥於六經的格局來教化，而違背大乘佛教的普遍宗旨呢？ 事情的功用在上古時期尚未興起，聖人在後世才開始從事這些事務。所以房屋代替了用樹枝搭建的巢穴，文字代替了結繩記事的方法。飲血茹毛的食物，是先使用但並不被看重；用火煮熟穀物的功用，雖然出現較晚，但並不是弊端。它們被採用或捨棄的先後順序，並不代表道理或教義的通達或閉塞。怎麼能因為詩書傳播得早，就認為它應該興盛，而修多羅（Sutra，佛經）來得晚，就認為它應該被廢棄呢？ 有人小時候吃野菜粗糧，長大后吃精米細肉；年輕時是平民，年老時被封為侯爵。怎麼能因為先吃到野菜粗糧，就認為它勝過精米細肉的美味，或者認為晚年被封為侯爵，不如年輕時做平民尊貴呢？萬物都在變化，但佛法僧三寶卻永恒存在。寂靜不動，但能感應一切並與之相遇。化身示現隱沒和顯現的軌跡，法體超越了興起和滅亡的界限。並非最初誕生於王宮，也不是永遠逝去于雙樹林。怎麼能根據應化示現來談論生滅，根據來去匆匆來計算修行的長短呢？ 傳氏讚揚老子而詆譭釋迦牟尼，讚美道家的書籍而非佛教。我過去也曾和他們一樣迷惑，現在才醒悟到不是這樣。老子和釋迦牟尼的教義，本質上是一致而不是對立的。都去除慾望的束縛，都彰顯無為的宗旨。老子的闡述還不夠透徹，而佛經的言辭已經達到了極致。如果道家是正確的，那麼佛家也同樣是正確的，沒有什麼不對；如果佛家是不正確的，那麼道家也同樣可以是不正確的，沒有什麼對的。道理上沒有矛盾的差異，只是人們懷有傾向或背離的不同。這就像一群猴子一會兒高興一會兒憤怒，又像葉公喜歡龍又害怕龍一樣。至於老子《道德經》的宗旨，以及莊子內外篇的文章，文辭典雅深奧難以增刪，清靜高遠值得推崇。我曾經讀過，沒有發現任何問題。怎麼能因為信奉佛經，就隨意詆譭它們呢？ 更進一步說，關於死生無窮的因緣，以及報應不朽的宗旨，是釋迦牟尼所開創闡明的，黃老之學沒有提及。不知道現在的道家書籍，為什麼會類似於佛經，談論三世因果來勸人行善，超出九流的範圍。這就像親眼所見一樣說出來。
【English Translation】 English version: Ignorance is endless. The laws not recorded in the Books of Poetry and History are vast and limitless. Indeed, books cannot fully express language, and language cannot fully express thought. How can one be confined to the framework of the Six Classics for teaching, while going against the universal principles of the Three Vehicles (Triyāna) of Buddhism? The functions of things did not arise in ancient times; sages began to engage in these affairs in later generations. Therefore, houses replaced nests built with branches, and writing replaced the method of knotting ropes for record-keeping. Food of drinking blood and eating raw hair and feathers was used first but not valued; the merit of cooking grains with fire, although it came later, is not a drawback. The order of their adoption or abandonment does not represent the accessibility or obscurity of reason or doctrine. How can one consider that the Books of Poetry and History should flourish because they were disseminated early, while the Sutras (修多羅) should be abandoned because they came late? Someone eats wild vegetables and coarse grains when young, and eats fine rice and meat when grown up; they are a commoner when young and ennobled as a marquis when old. How can one consider that eating wild vegetables and coarse grains first is superior to the deliciousness of fine rice and meat, or that being ennobled as a marquis in old age is not as honorable as being a commoner in youth? All things are changing, but the Three Jewels (三寶, Triratna) of Buddhism—Buddha, Dharma, and Sangha—are eternally present. Silent and unmoving, yet able to sense everything and encounter it. The Nirmāṇakāya (化身, manifested body) shows traces of concealment and manifestation, and the Dharmakāya (法體, Dharma body) transcends the boundaries of arising and ceasing. It was not initially born in the royal palace, nor did it eternally pass away in the twin Sala trees (雙樹). How can one discuss birth and death based on responsive manifestations, or calculate the length of practice based on coming and going? Chuan (傳氏) praises Lao Tzu (老子) and defames Shakyamuni (釋迦牟尼), praising Taoist books and not Buddhism. I used to be as confused as they were, but now I realize that this is not the case. The teachings of Lao Tzu and Shakyamuni are essentially consistent and not opposed. Both remove the burden of desires and both reveal the principle of non-action (無為). Lao Tzu's explanations are not thorough enough, while the words of the Buddhist scriptures have reached their ultimate. If Taoism is correct, then Buddhism is also correct, and there is nothing wrong with it; if Buddhism is incorrect, then Taoism can also be incorrect, and there is nothing right with it. There is no contradictory difference in principle, only differences in people's inclinations or rejections. This is like a group of monkeys being happy and angry at times, and like Lord Ye (葉公) who loved dragons but also feared them. As for the principles of Lao Tzu's 'Tao Te Ching' (道德經), and the articles in Zhuangzi's (莊子) inner and outer chapters, the language is elegant and profound, difficult to add to or subtract from, and pure and lofty, worthy of admiration. I have read them and found no problems. How can one arbitrarily defame them because they believe in Buddhist scriptures? Furthermore, regarding the infinite causes and conditions of life and death, and the principle of imperishable retribution, it was Shakyamuni who initiated and clarified them, which the teachings of Huang-Lao (黃老) did not mention. I do not know why the current Taoist books are similar to Buddhist scriptures, discussing the three periods of time (三世) to advise people to do good, going beyond the scope of the Nine Schools (九流). It is spoken as if seen with one's own eyes.
則同佛而等其照。若耳聞而放之。則師佛而遵其說。同照則同不當非。相師則師不可毀。譽道而非佛。何謬之甚哉。傳云。佛是妖魅之氣。寺為淫邪之祀。此其未思之甚也。妖唯作孽。豈弘十善之化。魅必憑邪。寧興八正之道。妖猶畏狗。魅亦懼貓。何以降帝釋之高心。推天魔之神力。又如圖澄羅什之侶。道安慧遠之儔。高德高名非醉非狂。豈容舍愛辭榮求魑魅之邪道。勤身苦節事魍魎之妖神。又自昔東漢至我大唐。代代而禁妖言。處處而斷淫祀。豈容舍其財力放其土民。營魑魅之堂塔。入魍魎之徒眾。又有宰輔冠蓋人倫羽儀。王導庚亮之徒。戴逵許詢之輩。置情天人之際。抗跡煙霞之表。並稟教而歸依。皆厝心以崇信。豈容尊妖奉魅以自屈乎。良由睹妙知真使之然耳。又傅氏之先毅。字武仲。高才碩學。世號通人。辨顯宗之祥。夢證金人之冥。感釋道東被。毅有功焉。竊揆傳令之才識未可齊于武仲也。何為毀佛謗法與其先之反乎。吳尚書令闞澤對吳主孫權曰。孔老二家比文佛法優劣遠矣。何以言之。孔老設教。法天以制用。不敢違天。諸佛說法。天奉而行。不敢違佛。以此言之實非比對。愚謂闞子斯論知優劣之一隅矣。凡百君子可不思其言乎。夫大士高僧觀于理也深矣。明主賢臣謀於國也忠矣。而歷代寶之以為大訓
【現代漢語翻譯】 則與佛一樣平等地照耀（一切）。如果（你）聽聞佛法后又拋棄它，那就是背叛佛陀而遵從（其他）學說。與佛同等照耀，就應該同樣地肯定，不應該否定。以佛為師，就不可詆譭佛陀。讚美（其他）道卻誹謗佛陀，還有什麼比這更荒謬的呢？ （有人）流傳說：『佛是妖魅之氣，寺廟是淫邪的祭祀。』這是他們沒有深入思考啊！妖怪只會作惡，怎麼會弘揚十善的教化？妖魅必定依憑邪氣，怎麼會興起八正的道路？妖怪還害怕狗，妖魅也懼怕貓，怎麼能降伏帝釋（Śakra-devānām-Indra，佛教的護法神）的高尚心志，推崇天魔（Māra，佛教中阻礙修行的惡魔）的神通力量呢？ 再看看鳩摩羅什（Kumārajīva，著名佛經翻譯家）和佛圖澄（Fotucheng，著名僧侶）這樣的人，道安（Dao'an，東晉高僧）和慧遠（Huiyuan，東晉高僧）這樣的同輩，他們都是高尚的品德和名聲，既不是醉酒也不是瘋狂，怎麼會捨棄愛慾和榮耀，去追求魑魅（chī mèi，山精水怪）的邪道，勤勞自身、艱苦節制地侍奉魍魎（wǎng liǎng，水怪山精）的妖神呢？ 而且自從東漢到我大唐，歷朝歷代都禁止妖言，到處取締淫祀，怎麼會允許捨棄（百姓的）財力，放任（百姓）的土地，去建造魑魅的堂塔，加入魍魎的徒眾呢？ 還有宰相輔臣，衣冠顯貴，人倫表率，如王導（Wang Dao，東晉大臣）和庚亮（Geng Liang，東晉大臣）這些人，戴逵（Dai Kui，東晉名士）和許詢（Xu Xun，東晉名士）之流，他們將情志寄託于天人之際，高尚的足跡超越于煙霞之外，都秉承佛教的教義而歸依，都用心來崇尚和信仰。怎麼會尊奉妖魅來貶低自己呢？實在是由於他們看到了佛法的精妙，瞭解了真理，才使得他們這樣做的啊！ 還有傅毅（Fu Yi，唐朝大臣）的先祖傅武仲（字武仲），是高才博學之士，世人稱他為通人。他辨明了漢顯宗（Emperor Xian of Han）的祥瑞，夢中驗證了金人（golden man）的冥示。佛教能夠向東傳播，傅毅是有功勞的。我私下衡量，（現在）傳令的才識，是不能和傅武仲相比的。為什麼要譭謗佛法，與他的先祖背道而馳呢？ 吳國的尚書令闞澤（Kan Ze）對吳主孫權（Sun Quan）說：『孔子和老子的學說，與佛法相比，優劣相差太遠了。』（孫權問）『憑什麼這樣說呢？』闞澤回答說：『孔子和老子設教，傚法天道來制定（人間的）制度，不敢違背天道。諸佛說法，天（神）奉行佛法，不敢違背佛（的教誨）。』由此來說，實在不能相提並論。我認為闞澤的這番議論，是瞭解了（儒道與佛法）優劣的一個方面啊！各位君子難道不應該思考他的話嗎？ 那些大菩薩和高僧，對真理的觀察是多麼深刻啊！英明的君主和賢能的臣子，為國家謀劃是多麼忠誠啊！因此，歷代都將他們的言行視為重要的準則。
【English Translation】 English version: Then it is the same as the Buddha, equally illuminating (everything). If (you) hear the Buddha's teachings and then abandon them, that is betraying the Buddha and following (other) doctrines. Being equally illuminated with the Buddha, one should affirm it equally and should not deny it. Taking the Buddha as a teacher, one should not slander the Buddha. Praising (other) paths while slandering the Buddha, what could be more absurd? It is rumored that 'the Buddha is the energy of demons, and temples are lewd sacrifices.' This is because they have not thought deeply! Demons only do evil, how could they promote the teachings of the ten virtues? Demons must rely on evil energy, how could they promote the path of the eightfold path? Demons are still afraid of dogs, and demons are also afraid of cats, how can they subdue the noble aspirations of Śakra-devānām-Indra (the protector deity of Buddhism), and promote the supernatural power of Māra (the demon who obstructs practice in Buddhism)? Looking at people like Kumārajīva (a famous translator of Buddhist scriptures) and Fotucheng (a famous monk), and peers like Dao'an (a eminent monk of the Eastern Jin Dynasty) and Huiyuan (a eminent monk of the Eastern Jin Dynasty), they are all of noble character and reputation, neither drunk nor crazy, how could they abandon love and glory to pursue the evil ways of chī mèi (spirits and monsters in the mountains), diligently and frugally serving wǎng liǎng (water monsters and mountain spirits)? Moreover, from the Eastern Han Dynasty to our Great Tang Dynasty, successive dynasties have banned demonic speech and eliminated lewd sacrifices everywhere. How could they allow the abandonment of (the people's) wealth and the release of (the people's) land to build the halls and pagodas of chī mèi and join the followers of wǎng liǎng? There are also prime ministers and ministers, dignitaries, and models of human relations, such as Wang Dao (a minister of the Eastern Jin Dynasty) and Geng Liang (a minister of the Eastern Jin Dynasty), Dai Kui (a famous scholar of the Eastern Jin Dynasty) and Xu Xun (a famous scholar of the Eastern Jin Dynasty), who placed their emotions in the realm of heaven and man, and whose noble footprints surpassed the clouds and mists. They all embraced the teachings of Buddhism and took refuge, and they all used their hearts to worship and believe. How could they honor demons to demean themselves? It is because they saw the subtlety of the Buddha's teachings and understood the truth that made them do so! Also, Fu Yi's (a minister of the Tang Dynasty) ancestor, Fu Wuzhong (courtesy name Wuzhong), was a man of great talent and learning, and the world called him a polymath. He distinguished the auspiciousness of Emperor Xian of Han and verified the manifestation of the golden man in his dream. Fu Yi contributed to the eastward spread of Buddhism. I secretly measure that the talent and knowledge of (the current) messenger cannot be compared with Fu Wuzhong. Why slander the Buddha's teachings and go against his ancestors? Kan Ze, the Minister of the Wu State, said to Sun Quan, the Lord of Wu: 'The doctrines of Confucius and Laozi are far inferior to the Buddha's teachings.' (Sun Quan asked) 'Why do you say that?' Kan Ze replied: 'Confucius and Laozi established teachings, imitating the way of heaven to formulate (human) systems, and did not dare to violate the way of heaven. The Buddhas speak the Dharma, and the heavens (gods) follow the Dharma and do not dare to violate the Buddha (teachings).' From this point of view, it is really incomparable. I think Kan Ze's remarks are one aspect of understanding the advantages and disadvantages (of Confucianism, Taoism, and Buddhism)! Shouldn't all gentlemen think about his words? Those great Bodhisattvas and eminent monks, how profound is their observation of the truth! How loyal are the wise monarchs and virtuous ministers in planning for the country! Therefore, their words and deeds have been regarded as important guidelines by successive generations.
。何哉。知其窮理盡性。道莫之加故也。傅氏觀不深於名僧。思未精於前哲。獨師心而背法。輕絕福而興咎。何其為國謀而不忠乎。為身慮而不遠乎。大覺窮神而知化。深觀過患而豫防。惟百齡之易盡。嗟五福之難常。命川流而電逝。業地久而天長。三塗極迍(之倫切)而杳杳。四流無際而茫茫。憑法舟而利濟。籍信翮以翱翔。宜轉咎而為福。何罔念而作狂也。傳云。趙時梁時皆有僧反。況今天下僧尼二十萬眾。此又不思之言也。若以昔有反僧而廢今之法眾。豈得以古有叛臣而棄今之名士。鄰有逆兒而逐己之順子。昔有亂民而不養今之黎庶乎。夫普天之下出家之眾。非雲集於一邑。實星分於九土。攝之以州縣。限之以關河。無徴發之威權。有憲章之禁約。縱令五三兇險一二闡提。既無緣以烏合。亦何憂于蟻聚。且又沙門入道豈懷亡命之謀。女子出家寧求帶甲之用。何乃混計僧尼之數。雷同梟鏡之黨。架虛以亂真。蔽善而稱惡。君子有三畏。豈當如是乎。夫青衿有罪非關尼父之失。皂服為非豈是釋尊之咎。僧干朝憲。尼犯俗刑。譬誦律而穿窬。如讀禮而驕倨。但以人稟頑器之性而不遷於善。非是經開逆亂之源而令染于惡。人不皆賢。法實惟善。何因怒惡而反善。咎人而棄法。若夫口談夷惠而身行桀跖。耳聽桀跖而口廢詩
【現代漢語翻譯】 現代漢語譯本： 為什麼呢？因為（出家之人）明瞭窮究事理，竭盡本性，（所修持的）道沒有任何可以增加的了。傅奕觀察事物不如名僧深刻，思考問題不如前代哲人精細，只是固執己見而違背佛法，輕率地斷絕福報而招致災禍。他為國家謀劃卻不忠誠，為自身考慮卻不長遠，這是為什麼呢？大覺悟者窮究神理而知曉變化，深刻觀察過失和災患而預先防備。只嘆息百年的壽命容易耗盡，哀嘆五福難以長久保持。生命像河水奔流，又像閃電飛逝，業報卻像大地一樣長久，像天空一樣長遠。三惡道極其困頓而幽深渺茫，四種生死之流沒有邊際而空曠無垠。應當憑藉佛法的船隻來便利救濟眾生，憑藉信心的羽翼來自由翱翔。應該轉禍為福，為什麼卻迷惑顛倒而胡作非爲呢？ 傳記中說，趙朝、梁朝都有僧人造反。何況現在天下僧尼有二十萬之眾。這又是不加思考的言論啊！如果因為過去有僧人造反而要廢除現在的僧眾，難道可以因為古代有叛臣而拋棄現在的名士嗎？難道可以因為鄰居有忤逆的兒子而驅逐自己的孝順兒子嗎？難道可以因為過去有作亂的百姓而不養活現在的百姓嗎？普天之下的出家之人，不是雲集在一個地方，而是像星星一樣分佈在九州各地。用州縣來管轄他們，用關卡河流來限制他們。他們沒有徵調的威權，只有戒律的約束。縱然有五三個兇險之徒，一二個斷善根之人，他們既沒有機會烏合，又何必擔憂他們像螞蟻一樣聚集呢？而且沙門入道，哪裡會懷有逃亡叛亂的陰謀？女子出家，哪裡會尋求披甲作戰的用途？為什麼要把僧尼的數量混為一談，把他們和梟鏡一樣的惡黨相提並論，用虛假的言論來擾亂真相，掩蓋善良而稱揚邪惡？君子有三件敬畏的事情，怎麼能這樣做呢？ 讀書人犯罪，不是孔子的過失；僧人作惡，不是釋迦牟尼的罪過。僧人觸犯朝廷的法令，尼姑違犯世俗的刑律，好比誦讀戒律卻穿墻盜竊，如同學習禮儀卻驕橫傲慢。只是因為人稟賦了頑劣的本性而不向善，不是因為佛經開啟了叛逆的源頭而使人沾染邪惡。人不可能都是賢人，佛法確實是善良的。為什麼要因為憎恨惡人而反對善良的佛法，因為責備個人而拋棄佛法呢？至於口頭上談論伯夷、柳下惠的仁義，而行為上卻像夏桀、商紂一樣暴虐；耳朵里聽著夏桀、商紂的暴行，而口裡卻廢棄《詩經》的教誨。
【English Translation】 English version: Why is that? Because (those who have left home) understand the thorough investigation of principles and exhaust their nature, and there is nothing that can be added to the (cultivated) path. Fu Yi's observations are not as profound as those of famous monks, and his thinking is not as refined as that of previous philosophers. He only stubbornly adheres to his own opinions and violates the Dharma, rashly cutting off blessings and inviting disasters. Why is it that he is not loyal in planning for the country and not far-sighted in considering himself? The Greatly Enlightened One thoroughly investigates the divine principles and knows the changes, deeply observes faults and disasters and prevents them in advance. He only sighs that a hundred years of life are easily exhausted, and laments that the five blessings are difficult to maintain for long. Life is like a river flowing and like lightning flashing, but karmic retribution is as long as the earth and as far as the sky. The three evil paths are extremely difficult and deep and vast, and the four streams of birth and death are boundless and vast. One should rely on the boat of the Dharma to facilitate the salvation of all beings, and rely on the wings of faith to soar freely. One should turn misfortune into blessing, why be confused and act wildly? The biography says that there were monks who rebelled in the Zhao and Liang dynasties. Moreover, there are now 200,000 monks and nuns in the world. This is another thoughtless statement! If the current Sangha is to be abolished because there were monks who rebelled in the past, can the famous scholars of today be abandoned because there were rebellious ministers in ancient times? Can one's own filial son be expelled because the neighbor has a rebellious son? Can the people of today not be supported because there were rebellious people in the past? The Sangha under the whole sky is not gathered in one place, but distributed like stars in the nine regions. They are governed by prefectures and counties, and restricted by passes and rivers. They have no power to conscript, only the restraints of precepts. Even if there are five or three dangerous people and one or two who have cut off their roots of goodness, they have no chance to gather together, and why worry about them gathering like ants? Moreover, how could a Shramana entering the path harbor a conspiracy to escape and rebel? How could a woman who leaves home seek to wear armor and fight? Why should the number of monks and nuns be confused and compared to the evil party like owls and mirrors, using false words to disturb the truth, covering up goodness and praising evil? A gentleman has three things to fear, how can he do this? The crime of a scholar is not the fault of Confucius; the evil of a monk is not the sin of Shakyamuni. A monk violates the laws of the court, and a nun violates the secular laws, like reciting the precepts but stealing through walls, like studying etiquette but being arrogant and haughty. It is only because people are endowed with stubborn nature and do not turn to good, not because the Buddhist scriptures open the source of rebellion and cause people to be infected with evil. People cannot all be virtuous, and the Dharma is indeed good. Why hate evil people and oppose the good Dharma, blame individuals and abandon the Dharma? As for talking about the righteousness of Boyi and Liuxiahui, but acting as tyrannical as Jie of Xia and Zhou of Shang; hearing the tyranny of Jie of Xia and Zhou of Shang, but abandoning the teachings of the Book of Songs.
禮。然則人有可誅之罪。法無可廢之過。但應禁非以弘法。不可以人而賤道。竊篤信千妙法不茍黨于沙門。至於耘稊稗以殖嘉苗。肅奸回以清大教。所深愿矣。所深愿矣。傳云。道人土梟皆是貪逆之惡種。此又不思之言也。夫以舍俗修道故稱道人。學道離貪逆。若云貪菩提道。逆生死流。則傅子興言未及斯旨。觀沙門之律行也。行人所不能行。止人所不能止。具諸釋典可得而究。蠕(而尹切)動之物猶不加害。況為梟鏡之事乎。嫁娶之禮尚舍不為。況為禽獸之心乎。何乃引離欲之上人。匹聚麋之下物。援有道之賢俊比無知之庶類。毀大慈之善眾媲不祥之惡鳥。謂道人為逆種。以梵行北獸心。害善一何甚乎。反正頓如此乎。余昔每引孝經之不毀傷。以譏沙門之法去鬚髮。謂其反先王之道。失忠孝之義。今則悟其不然矣。若夫事君親而盡節。雖煞身而稱仁。虧忠孝而偷存。徒全膚而非義。論美見危而致命。禮防臨難而荀免。何得一概而訶。毀傷雷同而碩膚髮。割股納肝傷則甚矣。剔須落髮損乃微焉。立忠不顧其命。論者莫知咎。求道不愛其毛。何獨以為過。湯恤蒸民尚焚軀以祈澤。墨敦兼愛慾磨足而至頂。況夫上為君父。深求福利鬚髮之毀。何足顧哉。夫聖人之教有殊途而同歸。君子之道或反經而合義。則泰伯其人也。廢
【現代漢語翻譯】 現代漢語譯本： 禮。既然如此，人有應該被誅殺的罪行，法律也有不可廢止的條規。但應該禁止不合法的行為來弘揚佛法，不可以因為個人的原因而輕賤佛道。我深信精妙的佛法不會偏袒僧人。至於剷除田地裡的雜草，才能種植好的苗，肅清奸邪之人，才能匡正佛教，這是我深深期望的。這是我深深期望的。傳言說：『道人和土梟（貓頭鷹）都是貪婪悖逆的惡種。』這話是不經過思考的。出家修行的人才被稱為道人，學道就是要遠離貪婪和悖逆。如果說貪求菩提道，違逆生死輪迴，那麼傅子（傅奕）的言論還沒有達到這個意思。看看沙門（出家人）的戒律行為吧，他們能做到常人所不能做到的，能停止常人所不能停止的。詳細的佛經中可以找到依據。即使是蠕動的生物，他們都不忍心傷害，更何況是做貓頭鷹之類的事情呢？嫁娶的禮節尚且捨棄不做，更何況是像禽獸一樣的心呢？為什麼要把遠離慾望的高尚之人，比作聚集在一起的麋鹿之下的低等動物？把有道德的賢能之士，比作沒有知識的普通百姓？詆譭大慈大悲的善良僧眾，比作不吉祥的惡鳥？說出家人是悖逆的種子，把清凈的修行比作禽獸之心，傷害善良是多麼嚴重啊！反正難道就是這樣嗎？我過去常常引用《孝經》中『身體髮膚，受之父母，不敢毀傷』的說法，來譏諷出家人剃鬚發，認為他們違背了先王的道理，失去了忠孝的意義。現在我才明白不是這樣的。如果爲了侍奉君主和父母而竭盡忠節，即使犧牲生命也值得稱讚為仁。如果虧損了忠孝而茍且偷生，即使保全了身體，也是不合道義的。評論認為，在危難時犧牲生命是美好的，禮法防止面臨危難時茍且逃避。怎麼能一概而論地呵斥呢？毀傷身體，剃鬚發，性質是不同的。割下大腿上的肉，取出肝臟，傷害就太大了。剃掉鬚髮，損害是很小的。爲了盡忠而不顧惜自己的生命，評論者沒有人指責。爲了求道而不愛惜自己的毛髮，為什麼唯獨認為這是過錯呢？商湯爲了救濟百姓，尚且焚燒自身來祈求降雨。墨子提倡兼愛，想要磨損腳跟直到頭頂。更何況是爲了君主和父母，深深地尋求福利，剃掉鬚髮，又有什麼值得顧惜的呢？聖人的教誨有不同的途徑，但最終的目標是一致的。君子的行為有時違背常規，但卻符合道義。泰伯就是這樣的人，他放棄了王位，
【English Translation】 English version: Ritual. Since people have crimes deserving of punishment, and laws have regulations that cannot be abolished, one should prohibit illegal acts to promote the Dharma, and not despise the Way because of individuals. I deeply believe that the subtle Dharma does not favor monks. As for weeding out tares to cultivate good seedlings, and eliminating treacherous people to purify the great teachings, this is what I deeply desire. This is what I deeply desire. It is said that 'Daoists (religious practitioners) and owls are evil seeds of greed and rebellion.' This is an unthinking statement. Those who renounce the secular world to cultivate the Way are called Daoists. Learning the Way means abandoning greed and rebellion. If it means being greedy for the Bodhi Way and rebelling against the cycle of birth and death, then Fu Zi's (Fu Yi) words have not reached this meaning. Look at the monastic discipline of the Shramanas (monks); they can do what ordinary people cannot do, and stop what ordinary people cannot stop. All the Buddhist scriptures can be consulted for evidence. They do not harm even crawling creatures, let alone do things like owls. They abandon the rituals of marriage, let alone have the hearts of beasts. Why compare noble people who have renounced desires to inferior creatures gathered under deer? Why compare virtuous and talented people to ignorant commoners? Why slander the compassionate and virtuous Sangha (community of monks) and compare them to inauspicious and evil birds? To say that Daoists are seeds of rebellion, and to compare pure conduct to the hearts of beasts, is a great harm to goodness! Is the opposite really like this? In the past, I often quoted the 'Classic of Filial Piety' which says 'Our body, hair, and skin are received from our parents, and we dare not injure them,' to criticize the Shramanas for shaving their beards and hair, thinking that they violated the ways of the former kings and lost the meaning of loyalty and filial piety. Now I realize that it is not so. If one serves the ruler and parents with utmost loyalty, even sacrificing one's life is worthy of praise as benevolence. If one neglects loyalty and filial piety and lives in a cowardly manner, even preserving one's body is unrighteous. Commentators consider it beautiful to sacrifice one's life in danger, and rituals prevent one from escaping danger in a cowardly manner. How can one condemn them in the same way? Injuring the body, shaving the beard and hair, are different in nature. Cutting flesh from the thigh and removing the liver is a great injury. Shaving the beard and hair is a minor harm. To be loyal without regard for one's life, commentators do not blame. To seek the Way without cherishing one's hair, why is it considered a fault? Tang, in his concern for the people, even burned himself to pray for rain. Mozi advocated universal love and wanted to wear down his heels to the top of his head. Moreover, for the sake of the ruler and parents, deeply seeking blessings, what is there to cherish about shaving the beard and hair? The teachings of the sages have different paths, but the ultimate goal is the same. The ways of the virtuous may sometimes violate convention, but they are in accordance with righteousness. Taibo was such a person; he gave up the throne,
在家之就養。托採藥而不歸。棄中國之服章。依剪髮以為飾。反經悖禮莫甚於斯。然而仲尼稱之曰。泰伯可謂至德矣。其故何也。雖跡背君親而心忠於家國。形虧百越而德全乎三護。故太伯棄衣冠之制而無損於至德。則沙門舍搢紳之容亦何傷乎妙道。雖易服改貌違臣子之常儀。而通道歸心願君親之多福。苦其身意修出家之眾善。遺其君父延歷劫之深慶。其為忠孝不亦多乎。浪謂沙門為不忠。未之信矣。傳又云。西域胡人因泥(奴兮切)而生。是以便事泥瓦。此又未思之言也。夫崇立靈像摸寫尊形。所用多涂非獨泥瓦。或雕或鑄則以鐵木金銅。圖之繡之亦在丹青縑素。復謂西域士女遍從此物而生乎。且又中國之廟以木為主。則謂制禮君子皆從木而育邪。親不可忘故為之宗廟。佛不可忘故立其形像。以表罔極以心。用申如在之敬。欽聖仰德何失之有哉。夫以善為過者。故亦以惡為功矣。傳又云。帝王無佛則國治年長。有佛則政虐祚短。此又未思之言也。則謂能仁設教皆闡淫虐之風。菩薩立言專弘桀紂之事。以實論之。殊不然矣。夫殷喪大寶。災興妲己之言。周失諸侯。禍由褒姒之笑。三代之亡皆此物也。三乘之教豈斯尚乎。佛之為道慈悲喜捨。齊物而等怨親。與安樂而救危苦。古之所以得其民者。佛既弘之矣。民之所以逃
其上者。經甚戒之矣。羲軒舜禹之德在六度而苞籠。羿浞癸辛之咎總十惡以防禁。向使桀遵少欲之教。紂順大慈之道。伊呂無用其謀。湯武焉得行其討。可使鳴條免去國之禍。牧野息倒戈之亂。夏后從洛汭之歌。楚子違干溪之難。然則釋氏之化為益非小。延福祚于無窮。遏危亡于未兆。傅謂有之為損。無之為益。是何言與。是何言與。佛何仇而誣之至此。佛何負而疾之若仇乎。傅又云。未有佛法之前。人皆淳和。世無篡逆。此又未思之言也。夫九黎亂德。豈非無佛之年。三苗逆命。非當有法之後。夏殷之季何有淳和。春秋之時寧無纂逆。寇賊奸究。作士命于皋繇。玁狁孔熾。薄伐勞于吉甫。而傳謂佛興篡逆。盜法佛猶戒之。豈長篡逆之亂乎。一言之競。佛亦防之。何敗淳和之道乎。惟佛之為教也。勸臣以忠。勸子以孝。勸國以治。勸家以和。弘善示天堂之樂。懲非顯地獄之苦。不唯一字以為褒。豈止五刑而作戒。乃謂傷和而長亂。不亦誣謗之甚哉。亦何傷于佛日乎。但自淪於苦海矣。輕而不避。良可悲夫。於是書生心伏而色愧。避席而謝曰。仆以習俗生。常違道自佚。忽于所未究。玩其所先述。背正法而異論。受邪言以同失。今聞佛智之玄遠。乃知釋教之忠質。豁然神悟而理攄。足以蕩迷而祛疾。雖從邪于昔歲。請歸
正於茲日。謹誦來戒。以為口實矣。
論曰。昔司馬文正公譏元魏崔浩昧於擇術。若傳令者不善擇術。尤可數也。方天意大啟唐祚。而太宗以大權聖人示現出世。為千載道德盛明之主。豈易遇哉。有文中子者。身任百世師儒。出河汾間。凡太宗一時宰輔。若凌煙閣上諸公。皆北面稱師。受王佐之道。當是時。使傳令稍知向方。預出王氏之門。則其施設縱非公臺之任。亦不失為名。鄉才大夫徒以卜史占候下伎。位㒵既卑。無以自逞。乃以夙昔私憾。謗黷大教。規竊聲譽。及太宗登位。天下文明。諸公壅容廟堂。論道經邦制禮作樂。雖堯舜之運亡以加也。此時奕之學素荒而伎且索矣。抱慚自廢於家。其無聊而斃也可知矣。妙哉李君內德論。熟覽之蓋天下精識讜論也。其通命一篇。以儒所謂命。釋所謂業。原始要終合而通之。尤為警絕。惜辭多未能具載云。
隆興佛教編年通論卷第十 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十一
隆興府石室沙門 祖琇 撰
唐
武德九年夏四月。太子建成．秦王世民怨隙已成。將興內難。而又邊境屢擾軍國務殷。傳奕妄生毀佛。乞行廢教之請。復云云未決。及法琳等諸僧著論辨之。合李黃門內德論
【現代漢語翻譯】 現代漢語譯本： 就在今天，我謹誦讀所受持的戒律，作為我言行的依據。
評論說：過去司馬光曾批評元魏的崔浩不善於選擇道路。如果傳達命令的人不善於選擇道路，尤其應該受到指責。當時天意大開，唐朝的國運興盛，而唐太宗以大權聖人的身份示現於世，成為千載難逢的道德盛明之君主。這豈是容易遇到的？有一位名叫文中子的人，身負百世師儒的責任，從河汾一帶走出。凡是太宗一時的宰輔，像凌煙閣上的各位功臣，都向他北面稱師，接受輔佐君王的道理。在那個時候，如果傳達命令的人稍微知道方向，預先出自王氏的門下，那麼他的施展即使不能像公孫弘那樣擔任要職，也不會失去名聲。那些才能平庸的大夫，只憑借卜筮、史官、占候等低下的技藝，地位既卑微，無法自我表現，於是就憑藉往昔的私怨，誹謗玷污偉大的佛教教義，企圖竊取聲譽。等到太宗登基，天下文明，各位大臣雍容地在朝廷上議論治國之道，制定禮儀，創作音樂，即使是堯舜的時代也無法超過。這時，傳奕的學問已經荒廢，技藝也已經枯竭。他懷著慚愧的心情，在家中自我廢棄，他的無聊而死是可以預見的。李君的《內德論》真是太妙了！仔細閱讀它，就知道它是天下精闢的見解和正直的言論。其中的《通命篇》，用儒家所說的『命』和佛家所說的『業』，從開始到終結，將它們合在一起融會貫通，尤其具有警醒和精闢的意義。可惜篇幅太多，不能全部記載。
《隆興佛教編年通論》卷第十 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第十一
隆興府石室沙門 祖琇 撰
唐
武德九年夏四月，太子李建成、秦王李世民之間的怨恨已經形成，將要發生內亂。而且邊境屢次受到侵擾，軍國事務非常繁忙。傳奕妄自生事，譭謗佛教，請求朝廷下令廢除佛教。這件事還沒有決定。後來法琳等各位僧人撰寫文章來辯論這件事，並引用了李黃門的《內德論》。
【English Translation】 English version: On this very day, I respectfully recite the precepts I have received, taking them as the basis for my words and actions.
Commentary: In the past, Sima Guang criticized Cui Hao of the Northern Wei dynasty for not being good at choosing the right path. If the person conveying orders is not good at choosing the right path, he should be especially blamed. At that time, Heaven greatly opened up, and the Tang dynasty's fortune flourished, while Emperor Taizong appeared in the world as a great sage with authority, becoming a rare and enlightened ruler of morality for thousands of years. How could this be easily encountered? There was a man named Wenzhongzi, who bore the responsibility of being a teacher and scholar for hundreds of generations, emerging from the He and Fen regions. All of Emperor Taizong's contemporary ministers, like the meritorious officials in the Lingyan Pavilion, all faced north and called him teacher, receiving the principles of assisting the ruler. At that time, if the person conveying orders had slightly known the direction and had come from the Wang family beforehand, then his display of talent, even if he could not hold an important position like Gongsun Hong, would not have lost his reputation. Those mediocre officials, relying only on inferior skills such as divination, historical records, and astrology, with their humble status, could not express themselves, so they used past personal grudges to slander and defile the great Buddhist teachings, attempting to steal fame and reputation. When Emperor Taizong ascended the throne, the world was civilized, and the ministers discussed the way to govern the country, formulated rituals, and created music in the court, even the era of Yao and Shun could not surpass it. At this time, Chuan Yi's learning had been abandoned, and his skills had been exhausted. He felt ashamed and abandoned himself at home, and his boredom and death can be foreseen. Li Jun's 'Treatise on Inner Virtue' is truly wonderful! Reading it carefully, one knows that it is a profound insight and upright argument in the world. The 'Chapter on Understanding Destiny' uses the 'destiny' of Confucianism and the 'karma' of Buddhism, from beginning to end, combining them together to integrate them, which is especially awakening and insightful. It is a pity that there is too much content to record in full.
Chronological Compilation of Buddhism during the Longxing Era, Volume 10 Supplement to the Buddhist Canon, Volume 75, No. 1512, Chronological Compilation of the Longxing Era
Chronological Compilation of Buddhism during the Longxing Era, Volume 11
Compiled by Zu Xiu, a Shramana of the Stone Chamber in Longxing Prefecture
Tang Dynasty
In the summer of the ninth year of the Wude era, the resentment between Crown Prince Jiancheng (Li Jiancheng) and Prince of Qin, Shimin (Li Shimin), had already formed, and an internal strife was about to occur. Moreover, the borders were repeatedly disturbed, and military affairs were very busy. Chuan Yi (Chuan Yi) recklessly created trouble, slandering Buddhism, and requested the court to issue an order to abolish Buddhism. This matter had not yet been decided. Later, the monks such as Falin (Falin) wrote articles to debate this matter, and cited Li Huangmen's 'Treatise on Inner Virtue'.
同進之於朝。帝繇是悟奕等譽道毀佛為協私大臣。不獲已。遂兼汰二教而施行焉。五月辛巳詔曰。釋迦闡教清凈為先。遠塵離垢除去貪慾。所以弘宣勝業修植善根。開導愚迷津樑庶品。是以敷演經教檢括學徒。調伏身心舍諸染著。衣服飲食咸資四輩。自大覺遷謝道法流行。末代陵遲漸以虧損。乃有猥殘之侶規自尊高。游墮之民茍避徭役。妄為剃落托號出家。嗜慾無猒營求不已。致有出入閭里周旋阛阓。驅䇿畜產聚積貨財。耕織為生沽販為業。事同編戶跡等齊人。進違戒律之文。退無禮典之訓。或有躬行劫掠身自穿窬。造作奸訛交通豪猾。每罹憲網自蹈重刑。瀆玷真如虧損妙法。譬夫稂莠有穢嘉苗。類彼淤泥混乎清水。又伽藍之地本曰凈居。棲心之所理尚幽清。近代以來多立寺舍。不求閑曠之地。唯趨諠雜之方。繕彩崎嶇甍宇殊錯。拓升隱慝誘納奸邪。或有接延䣑邸鄰近屠沽。塵埃滿室腥膻盈路。徒長輕薄之心。有虧崇敬之義。且老氏垂化本貴沖虛。養志無為遺情外物。全真守一是謂玄門。驅馳世務尤乖宗旨。朕應期御宇興隆教法。志思利益情在護持。欲使玉石區分薰蕕有辨。長存妙道永固福田。正本澄源宜從沙汰。諸僧尼道士女冠有精勤練行守戒律者並令就大寺觀居止。供給衣食不令乏短。其不能精進無行業。弗堪供
【現代漢語翻譯】 現代漢語譯本： 同時，奕等也向皇帝進言。皇帝因此醒悟，認為奕等人讚揚道教、詆譭佛教，是爲了迎合那些有私心的大臣。不得已，皇帝於是同時整頓佛教和道教並推行下去。五月辛巳日，皇帝下詔說：『釋迦牟尼闡揚教義，以清凈為先，遠離塵世的污垢，除去貪婪的慾望，所以能夠弘揚偉大的事業，修植善良的根基，開導愚昧，成為眾生的津樑。因此，要敷演經教，檢查約束學徒，調伏身心，捨棄各種染著。衣服飲食都依靠四輩供養。自從大覺（指佛陀）涅槃后，道法流行，末世衰敗，逐漸虧損。於是出現了一些猥瑣殘缺之輩，謀求自我尊崇高大；遊手好閒的百姓，只想逃避徭役。他們胡亂剃度，假託出家之名，貪婪慾望沒有止境，營求沒有停止。以致於出入村裡，往來於市場。驅趕牲畜，聚積貨財，耕田織布為生，做買賣為業。他們的行為和普通百姓一樣，軌跡和常人沒有區別。進則違背戒律的條文，退則沒有禮儀典章的教訓。有的人甚至親自進行搶劫，親自挖墻洞，製造奸邪虛假，勾結豪強狡猾之徒。每次觸犯法律，自己走上重刑。玷污了真如本性，虧損了微妙的佛法。這就像稻田里的雜草，玷污了美好的禾苗；又像淤泥，混濁了清水。而且伽藍（寺廟）之地，本來叫做凈居，是棲息心靈的地方，理應幽靜清凈。近代以來，大多建立寺廟，不尋求空曠之地，只趨向喧鬧雜亂的地方。修繕的色彩崎嶇不平，屋脊瓦片錯落不齊。開闢升高隱蔽的地方，誘納奸邪之人。有的人甚至連線娼妓住所，鄰近屠宰場和酒店。塵埃充滿房間，腥臭氣味瀰漫道路。只會增長輕薄之心，有損崇敬的意義。況且老子垂教，本來就貴在沖虛，涵養心志，無所作為，遺棄情感，不為外物所動。保全真性，守護唯一，這就是所謂的玄門。奔波於世俗事務，尤其違背宗旨。朕應天命而治理天下，興隆教法。心志在於利益百姓，情感在於護持正法。想要使玉石區分開來，香草臭草有所分辨。長久儲存微妙的佛道，永遠鞏固福田。正本清源，應該從整頓開始。那些僧尼道士女冠中，有精勤修行，遵守戒律的人，都讓他們到大寺廟道觀居住，供給衣食，不讓他們缺乏。那些不能精進修行，沒有德行，不能勝任供養的……』
【English Translation】 English version: At the same time, Yi and others also spoke to the emperor. The emperor thus realized that Yi and others praised Taoism and slandered Buddhism in order to cater to those selfish ministers. Having no choice, the emperor then simultaneously rectified Buddhism and Taoism and implemented it. On the day of Xin Si in the fifth month, the emperor issued an edict saying: 'Sakyamuni (Shijia, founder of Buddhism) expounded the teachings, with purity as the first priority, staying away from the defilements of the world, and removing greedy desires, so that he could promote great undertakings, cultivate good roots, enlighten the ignorant, and become a ferry for all beings. Therefore, it is necessary to expound the scriptures and teachings, examine and restrain the disciples, subdue the body and mind, and abandon all attachments. Clothing and food are all supported by the four groups (monks, nuns, laymen, and laywomen). Since the Great Enlightenment (Da Jue, referring to the Buddha) attained Nirvana, the Taoist teachings have become popular, and the end of the world has declined, gradually losing its original purity. As a result, some vulgar and incomplete people have emerged, seeking self-respect and greatness; idle people only want to escape corvée labor. They are randomly tonsured, falsely claiming to be monks, and their greedy desires have no end, and their pursuits have not stopped. As a result, they enter and leave villages and towns, and travel to the market. They drive livestock, accumulate wealth, cultivate fields and weave for a living, and engage in buying and selling. Their behavior is the same as ordinary people, and their traces are no different from ordinary people. Advancing, they violate the articles of the precepts; retreating, they have no lessons from etiquette and laws. Some people even personally carry out robbery, personally dig holes in walls, create treacherous falsehoods, and collude with powerful and cunning people. Every time they violate the law, they themselves embark on severe punishment. They defile the true nature (zhen ru), and damage the subtle Dharma. This is like weeds in the rice fields, defiling the beautiful seedlings; like silt, muddying clear water. Moreover, the land of the Sangharama (Qielan, temple), originally called the pure abode, is a place to rest the mind, and should be quiet and pure. In recent times, most temples have been built, not seeking empty places, but only tending to noisy and chaotic places. The repaired colors are rugged, and the roof tiles are scattered and uneven. Opening up and raising hidden places, inducing treacherous people. Some people even connect brothels, near slaughterhouses and hotels. Dust fills the room, and the smell of fish and meat fills the road. It will only increase the heart of frivolity, and damage the meaning of reverence. Moreover, Lao Tzu (Laozi, founder of Taoism) taught that it is valuable to be empty and inactive, to cultivate the mind, to do nothing, to abandon emotions, and not to be moved by external things. Preserving the true nature and guarding the only one is the so-called Xuanmen (Xuanmen, Taoism). Running around in worldly affairs is especially contrary to the purpose. I (朕, zhen, the emperor's self-reference) am in charge of the world by the mandate of heaven, and I am promoting the teachings. My ambition is to benefit the people, and my emotion is to protect the right Dharma. I want to distinguish jade from stone, and to distinguish fragrant grass from stinky grass. To preserve the subtle Buddha-dharma for a long time, and to consolidate the field of merit forever. To correct the root and clear the source, we should start with rectification. Those monks, nuns, Taoist priests, and female Taoists who are diligent in practice and abide by the precepts should be allowed to live in large temples and Taoist temples, and provide them with food and clothing, so that they will not be short of them. Those who cannot be diligent in practice, have no virtue, and cannot afford to be supported...'
養者。並令罷道各還桑梓。所司明為條式。務依教法。違制之事悉宜停斷。京城留寺三所觀二所。其餘天下諸州各留一所。余悉毀之。六月四日秦王以府兵平內難。誅太子及齊王。高祖以秦王為皇太子。付以軍國政事。是月癸亥大赦天下。停前沙汰二教詔。甲子高祖遜於位稱太上皇。太子即位於東宮是為太宗。
論曰。舊唐史稱傅奕雖究陰陽之書。亦自不信。又云。初庾儉為太史令恥以術䆠乃薦奕自代。及奕為令。與儉同列。數排斥其短。儉不以為恨。識者多儉而嫉奕躁訐。於戲。奕為人淺狹如此。其後稱巨儒者乃竊其餘論而宗師之。又毀黷釋氏疏。當時正義大臣皆鄙其說。獨內官張道源稱其合理。高祖雖曰聽之。及觀其詔始終皆推美吾道。特汰去偽濫虧損大教者耳。令下。閱月而太宗升儲位。即停其詔。天意人事良有以夫。
貞觀元年。太宗對群臣太息曰。今大亂之後。其難治乎。諫議魏徴對曰。大亂之易治。譬饑人之易食。帝曰。古不云乎。善人為邦百年。而後勝殘去殺。徴曰。此不為聖哲之論。聖哲之治其應如響。蓋不其難。僕射封德𢑱(與基切)曰。不然。三代之後澆詭日滋。秦任法律。漢雜霸道。皆欲治而不能。非能治而不欲。徴書生。好虛論。徒亂國家。不足聽。徴曰。五帝三王不易民而教
。行帝道而帝。行王道而王。顧所行如何耳。黃帝戰蚩尤。七十而戰勝其亂。因致無為。九黎害德。顓頊征之。既克而治。桀為亂。湯放之。紂無道。武伐之。湯武身及太平。若人漸澆詭不復樸。今當爲鬼為魅。尚安得而化之哉。德彝不能對。然腹以為不可。帝雅以徴對為然。他日帝嘗召傅奕賜之食而謂曰。佛道微妙。聖蹟可師。且報應顯然屢有徴驗。汝獨不悟其理。何也。弈對曰。佛是西方桀黠欺訹夷狄。及流入中國。尊向其教。皆邪僻纖人摸寫莊老玄言飾其妖妄。無補於國家有害於百姓。帝惡其言。不答。自是終身不齒。
三年七月蝗害稼。帝在苑中掇蝗而言曰。民以谷為命而汝害之。是害吾民也。百姓有過在予一人。汝而有靈當食朕身無害吾民。將吞之。左右恐致疾。遽求代。帝曰。所貴移災朕躬。何疾之避。遂吞之。由是終帝世蝗不為害。冬十二月癸酉詔曰。有隋失道。九服沸騰。朕親總元戎致茲明罰。其有桀犬嬰此湯羅銜須義憤。終乎握節各徇所奉。咸有可嘉。日往月來逝川斯遠。切恐九泉之下尚淪鼎鑊。八難之間永纏水炭。愀然疚懷無忘興寢。所以樹立福田濟其營魄。可於建義以來交兵之處。為義士兇徒殞身戎陣者各建寺剎。招延勝侶。望法鼓所振變炎火于青蓮。清梵所聞易苦海于甘露。所司量定
【現代漢語翻譯】 現代漢語譯本：施行帝道就成為帝，施行王道就成為王。關鍵在於所施行的是什麼道。黃帝與蚩尤作戰，經過七十次戰鬥才平定禍亂，因此推行無為而治。九黎族敗壞道德，顓頊帝征討他們，平定後進行治理。夏桀作亂，商湯將他放逐。商紂無道，周武王討伐他。商湯和周武王都親身經歷了太平盛世。如果人們逐漸變得狡詐虛偽不再淳樸，現在（的世道）將要變成鬼蜮橫行，還怎麼能教化他們呢？ 德彝無法回答，但心裡認為（帝的說法）不對。皇帝認為魏徵的回答是對的。有一天，皇帝曾召見傅奕並賜給他食物，對他說：『佛道微妙深奧，聖人的事蹟可以傚法，而且善惡報應明顯，屢次有應驗，你唯獨不明白這個道理，為什麼呢？』傅奕回答說：『佛是西方的狡猾之徒，欺騙誘惑邊遠民族。傳入中國后，尊崇信奉它的，都是些邪惡偏激、見識淺薄的人，他們抄襲莊子、老子的玄妙言論，來粉飾他們的妖言邪說，對國家沒有益處，對百姓有害處。』皇帝厭惡他的言論，沒有回答。從此以後，終身不再任用他。
貞觀三年七月，發生蝗災危害莊稼。皇帝在苑中拾起蝗蟲說：『百姓以糧食為生命，而你們危害糧食，就是危害我的百姓。百姓有過錯，在我一人身上。如果你們有靈性，應當吃我的身體，不要危害我的百姓。』將要吞下蝗蟲。左右侍從害怕皇帝因此生病，趕緊請求代替。皇帝說：『我所看重的是將災禍轉移到我身上，哪裡還顧得上躲避疾病。』於是吞下了蝗蟲。因此在皇帝在位的整個時期，蝗蟲沒有造成災害。冬季十二月癸酉日，皇帝下詔說：『隋朝失去道義，天下動盪不安。我親自率領軍隊，執行這正義的懲罰。那些像夏桀的狗一樣，想要阻止商湯的討伐，或者像比干一樣，想要勸諫紂王，最終握著符節而死，各自爲了所效忠的對象而犧牲的人，都值得嘉獎。時光流逝，歲月如梭，逝去的河水一去不返。我深切地擔心他們在九泉之下，仍然遭受鼎鑊之刑，在八難之中，永遠被水火纏繞。我憂心忡忡，寢食難安。因此要建立福田，救濟他們的靈魂。可以在建義以來交戰的地方，為那些為正義事業犧牲的將士和兇徒，以及在戰場上犧牲的人，各自建立寺廟，招請有道的高僧。希望通過法鼓的震響，將炎熱的火焰變為清涼的青蓮，通過清凈的梵音，將痛苦的苦海變為甘甜的甘露。』有關部門要衡量確定（寺廟的規模）。
【English Translation】 English version: To practice the way of the Emperor is to be an Emperor; to practice the way of the King is to be a King. It depends on what way is being practiced. The Yellow Emperor fought with Chi You, and after seventy battles, he quelled the chaos, thus promoting inaction. The Nine Li tribes corrupted morality, and Emperor Zhuanxu campaigned against them, governing them after the victory. Jie caused chaos, and Tang exiled him. Zhou was without virtue, and Wu attacked him. Tang and Wu both personally experienced peace and prosperity. If people gradually become cunning and deceitful and no longer simple, now (the world) will become a haunt of ghosts and monsters, how can they be transformed? De Yi could not answer, but in his heart, he thought (the Emperor's statement) was incorrect. The Emperor thought that Wei Zheng's answer was correct. One day, the Emperor summoned Fu Yi and bestowed food upon him, saying, 'The Buddhist path is subtle and profound, the deeds of the saints can be emulated, and the retribution of good and evil is evident, with frequent confirmations. Why are you alone unable to understand this principle?' Fu Yi replied, 'The Buddha is a cunning trickster from the West, deceiving and enticing the barbarian tribes. After entering China, those who revere and believe in his teachings are all wicked, biased, and shallow people who copy the profound words of Zhuangzi and Laozi to embellish their heretical and deceptive claims, which are of no benefit to the country and are harmful to the people.' The Emperor disliked his words and did not answer. From then on, he never employed him again for the rest of his life.
In the seventh month of the third year of Zhenguan, there was a locust plague that harmed the crops. The Emperor picked up a locust in the garden and said, 'The people depend on grain for their lives, and you harm the grain, which is harming my people. If the people have faults, it is on me alone. If you have spirits, you should eat my body and not harm my people.' He was about to swallow the locust. The attendants on the left and right were afraid that the Emperor would become ill as a result, and quickly asked to take his place. The Emperor said, 'What I value is transferring the disaster to my own body, how can I avoid the illness?' So he swallowed the locust. Therefore, throughout the Emperor's reign, locusts did not cause harm. In the twelfth month, on the day of Guiyou, the Emperor issued an edict saying, 'The Sui Dynasty lost its way, and the world was in turmoil. I personally led the army to carry out this righteous punishment. Those who, like the dogs of Jie, wanted to stop Tang's campaign, or like Bigan, wanted to advise Zhou, and ultimately died holding the talisman, each sacrificing for the object of their loyalty, are all worthy of commendation. Time flows by, and the years pass like a swift river. I deeply worry that they are still suffering the punishment of cauldrons in the underworld, and are forever entangled in water and fire among the eight difficulties. I am deeply concerned and cannot sleep peacefully. Therefore, we must establish fields of merit to relieve their souls. Temples should be built in the places where battles have taken place since the beginning of Jianyi, for the soldiers and villains who sacrificed for the cause of righteousness, and for those who died on the battlefield, and virtuous monks should be invited. It is hoped that through the sound of the Dharma drum, the burning flames will be transformed into cool blue lotuses, and through the pure Brahma sounds, the bitter sea of suffering will be transformed into sweet nectar.' The relevant departments should measure and determine (the scale of the temples).
處所並立寺名。支配僧徒及修院宇。具為事條以聞。稱朕矜哀之意。仍命虞世南．李伯樂．褚遂良．顏師古．岑文字．許敬宗．朱子奢等為碑銘以紀功業(已上見舊史)。
論曰。昔周文王之興澤先枯骨。而天下歸仁焉。太宗方建太平。而亦首創佛寺為殞身戎陣者薦冥福。嗚呼。太宗可謂神道設教。德被幽明。非區區瘞骨之比也。
四年十月天下斷獄死罪二十有九人。東南薄海。西極于嶺。北窮玄塞。戶不閑。行旅不赍糧。取給於路。米斗五文。天下大治。蠻夷君長襲衣冠帶刀宿衛。帝喜謂群臣曰。此魏徴勸朕仁義之效也。惜不令封德彝見之。因追念初平天下時手誅千餘人不及享太平。即以御服施諸寺。命僧禮懺薦擢焉。
是歲雙峰四祖道信大師游匡山。登絕頂。望牛頭山見紫雲如蓋。下有白氣橫分六道。祖以為有異人。遂往求之。時法融禪師居其中。每惟宴坐見人不起。或拜之亦不顧。世號懶融。祖入山見之問曰。在此何為。融曰觀心。祖曰。觀者何人。心是何物。融愕然無對。挺身起曰。大德自何來。嘗識道信大師否。祖曰即貧道是也。融再拜請示心法。祖曰。夫百千法門同歸方寸。河沙妙德盡在心源。一切戒定慧門神通變化悉自具足。不離汝心。一切煩惱業障本自寂寂。一切因果皆如幻夢。
無三界可出。無菩提可求。人與非人性相平等。大道虛曠絕思絕慮。如是之法汝今已得更無欠少。與佛何殊。汝但任心自在。莫作觀行亦莫息心。莫起貪嗔莫懷愁慮。蕩蕩無礙任意縱橫。不作諸善不造眾惡。行住坐臥觸目遇緣皆是佛之妙用。快樂無憂。故名為道。融曰。心既具足。復誰是佛。又誰為心。祖曰。非心不問佛。問佛非不心。融曰。既不許作觀行。于境起時如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情何由起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身。無有變易。吾受璨大師頓宗法門。今以付汝。汝諦受吾言。可止此山。當有五大士紹汝玄化。祖受法已歸於雙峰。
七年三藏法師玄奘游天竺求法。達于王舍城。奘生洛洲偃師。陳氏。隋季出家具戒。博貫經籍。每慨前代譯經多所訛略。志游西土訪求異本以參訂焉。以三年冬抗表辭。帝制不許。即私遁。自原州出玉關。抵高昌。高昌王麹文泰奉奘行資。護送達于罽賓。從僧伽論師決俱舍．因明．大毗婆沙等論。至大林國從婆羅門學中論及異道典籍。時婆羅門七百餘歲。至仆底國從伏光法師學對法．宗顯．理門等論。至那伽羅國從月胃論師學眾事分毗婆沙。至祿那國從阇那屈多三藏學經部毗婆沙及薩婆多部辨真
【現代漢語翻譯】 現代漢語譯本： 沒有三界可以超出，沒有菩提可以追求。人與非人的本性是平等的。大道空曠，超越思慮。這樣的法你現在已經得到，不再有任何欠缺，與佛有什麼區別呢？你只需隨心自在，不要作意觀想，也不要停止心念。不要生起貪婪和嗔恨，不要懷有憂愁和顧慮。坦蕩無礙，任意縱橫。不做各種善事，也不造作各種惡事。行走、站立、坐臥，接觸任何事物，遇到任何因緣，都是佛的妙用，快樂無憂，所以稱為道。 融問道：『心既然具足一切，那麼誰是佛？誰又是心呢？』 祖師說：『不是心就不能問佛，問佛就離不開心。』 融又問：『既然不許作意觀想，那麼在境界生起的時候，應該如何對治呢？』 祖師說：『境界和因緣沒有好壞，好壞產生於心。心如果不強加分別，虛妄的情感又從何而起呢？虛妄的情感既然不生起，那麼真心自然普遍知曉。你只需隨心自在，無需任何對治，這就叫做常住法身，沒有變易。我接受了璨大師的頓悟法門，現在傳授給你。你仔細聽我的話，可以留在這座山中，當有五位大士來繼承你的玄妙教化。』祖師傳法完畢，就回到了雙峰山。 七年後，三藏法師玄奘遊歷天竺（India）求法，到達王舍城（Rajgir）。玄奘生於洛州偃師（Yanshi, Luoyang）的陳氏家族。隋朝末年出家受戒，廣泛閱讀經書。他常常慨嘆前代的譯經有很多訛誤和疏漏，立志遊歷西域，訪求不同的版本來參照訂正。在貞觀三年冬天上書告辭，皇帝沒有批準，於是私自逃走，從原州（Guyuan, Ningxia）出玉門關（Yumen Pass），到達高昌（Gaochang）。高昌王麹文泰（Qu Wentai）資助玄奘的行程，護送他到達罽賓（Kashmir）。玄奘從僧伽論師（Sangha）那裡學習《俱舍論》（Abhidharmakosha）、《因明論》（Hetuvidya）、《大毗婆沙論》（Mahavibhasa）等論著。到達大林國（Jalandhar），從婆羅門（Brahmin）那裡學習《中論》（Madhyamaka-shastra）以及其他外道的典籍。當時那位婆羅門已經七百多歲了。到達仆底國（Punach），從伏光法師（Subhuti）那裡學習《對法論》（Abhidharma）、《宗顯論》（Prakaranapada）、《理門論》（Nyayapravesa）等論著。到達那伽羅國（Nagarahara），從月胃論師（Vagisa）那裡學習《眾事分毗婆沙》（Sangitiparyaya Vibhasa）。到達祿那國（Lakhnau），從阇那屈多三藏（Janagupta）那裡學習《經部毗婆沙》（Sautrantika Vibhasa）以及《薩婆多部辨真論》（Sarvastivada）.
【English Translation】 English version: There is no Three Realms to escape from, no Bodhi to seek. The nature of humans and non-humans is equal. The Great Path is vast and transcends thought and deliberation. You have already attained such a Dharma, lacking nothing, so what difference is there between you and a Buddha? You only need to let your mind be free and at ease, do not engage in contemplation or practice, nor cease your mind. Do not give rise to greed and anger, nor harbor sorrow and worry. Be open and unhindered, free to move in any direction. Do not perform various good deeds, nor create various evil deeds. Walking, standing, sitting, lying down, encountering anything, meeting any conditions, all are the wonderful functions of the Buddha, joyful and without worry, therefore it is called the Path. Rong asked: 'Since the mind is complete in itself, then who is the Buddha? And who is the mind?' The Patriarch said: 'If it is not the mind, one cannot ask about the Buddha; asking about the Buddha cannot be separated from the mind.' Rong further asked: 'Since contemplation and practice are not allowed, how should one deal with the arising of circumstances?' The Patriarch said: 'Circumstances and conditions have no good or bad; good and bad arise from the mind. If the mind does not impose distinctions, how can deluded emotions arise? Since deluded emotions do not arise, then the true mind naturally knows everything. You only need to let your mind be free and at ease, without any need for countermeasures, and this is called the permanent Dharma body, without change. I received the sudden enlightenment Dharma gate from Master Can, and now I pass it on to you. Listen carefully to my words, you can stay on this mountain, and there will be five great scholars to continue your profound teachings.' After transmitting the Dharma, the Patriarch returned to Shuangfeng Mountain. Seven years later, the Tripitaka Master Xuanzang traveled to Tianzhu (India) to seek the Dharma, arriving at Rajgir. Xuanzang was born into the Chen family of Yanshi, Luoyang. He left home and took vows at the end of the Sui Dynasty, widely reading scriptures. He often lamented that the translations of scriptures in previous generations had many errors and omissions, and he aspired to travel to the Western Regions to seek different versions for reference and correction. In the winter of the third year of the Zhenguan era, he submitted a memorial to resign, but the emperor did not approve, so he secretly escaped, leaving Yumen Pass from Guyuan, Ningxia, and arriving at Gaochang. King Qu Wentai of Gaochang sponsored Xuanzang's journey and escorted him to Kashmir. Xuanzang studied the Abhidharmakosha, Hetuvidya, Mahavibhasa, and other treatises from the teacher Sangha. Arriving at Jalandhar, he studied the Madhyamaka-shastra and other heretical texts from a Brahmin. At that time, the Brahmin was over seven hundred years old. Arriving at Punach, he studied the Abhidharma, Prakaranapada, and Nyayapravesa from the Dharma Master Subhuti. Arriving at Nagarahara, he studied the Sangitiparyaya Vibhasa from the teacher Vagisa. Arriving at Lakhnau, he studied the Sautrantika Vibhasa and the Sarvastivada from the Tripitaka Master Janagupta.
等論。至麹闇國從毗邪犀那三藏學二毗婆沙。王有勝兵十萬。雄冠西域。奘與胡啇八十許人渡殑伽河。彼俗以人祀天。奘與諸啇被執。以奘風度特異將戮以祭。俄大風作。塵沙漲天。晝日晦瞑。彼眾震懼。以奘為聖人。遂釋之。至中天竺遇大乘居士為奘開瑜伽師地。即入王舍城。彼預聞奘至具禮郊迎之。安置那蘭陀寺。寺七寶所成。僧以萬數。奘見上方戒賢論師時春秋一百有六。道德為西土宗師。號正法藏。國主以十城租賦奉之。奘啟以求法意。賢咨嗟流涕曰。吾頃疾病且死。忽夢文殊大士謂吾曰。汝未應厭世。后三年震旦有大沙門從汝受道。自爾已來今三稔矣。於是慰喜交集。有同宿契焉。奘見王。王給象車從者三十輩。日供上饌。饌有龍腦香乳蘇蜜及大人米。米香聞百步。然國產不多。唯君長與后及主法上德與焉。奘寓其國從正法藏窮探大乘秘奧。日益智證云。
九年十月法師玄琬卒于延興寺。遺表陳聖帝明王賞罰三寶不濫。痛憫沙門犯法不應與民同科。乞付所屬以僧律治之。並上安養論．三德論各一卷。帝嘉納。有詔傷悼。遣皇太子臨吊。敕有司給葬具。唐敕葬沙門由琬而始。
十一月詔曰。三乘結轍濟度為先。八正歸依慈悲為主。流智慧之海膏澤群生。剪煩惱之林津樑品物。任真體道理葉至仁。
妙果勝因事符積善。朕欽若金輪恭膺寶命。至德之訓無遠不思。大聖之規無幽不察。欲使人免蓋纏家臻仁壽。比緣喪亂僧徒減少。華臺寶塔窺戶無人。紺發青蓮櫛風沐雨。眷言凋毀良用憮然。其天下諸州有寺之處。宜度僧尼數以三千為限。其州有大小地有華夷。當處所度多少。有司詳定。務取德業精明。其往因減省還俗及私度白衣之徒。若行業可稱通在取限。必無人可取亦任其闕數。比聞多有僧徒溺於流俗。或假託鬼神妄傳妖怪。或謬稱醫巫左道求利。或灼鉆膚體駭俗驚愚。或造詣官曹囑致贓賄。凡此等類大虧聖教。朕情在護持必無寬貸。自今宜令所司依附內律。參以金科。明為條制。
論曰。昔董狐書趙盾弒君。孔子聞之曰。惜也。越境乃免。蓋越其境則君不得而臣。法無以加也。凡吾沙門氏。始則遵父命而去其家。雖去家矣猶在乎國。及稟來命則即日毀其形。易其服。示無所用於世。故謂之脫塵絕俗之士。奚止越其境而已哉。是以累朝處吾徒於四民之外。而不以臣子之禮遇之。雖本如來之律。其實亦明王之法也。琬公臨終致請。而太宗特下明詔。考其簡練度人之旨及禁遏妖孽敗道之徒。皆與先佛世尊遺教吻(武粉切)合。至於依律制刑。尤協春秋越境之義。使吾徒有以自相為治也。嗚呼。唯聖人能通天下之
志。成天下之亹亹者。太宗是矣。
十年。皇太子問張士衡曰。事佛營福其應如何。對曰。事佛在清凈仁恕。如貪𢛓(力南切)驕虐。雖傾財事之。無損於禍。且善惡必報。若影赴形。聖人之言備矣。為君明。為臣忠。為子孝。則福祚永。反是則禍至矣。時太子有逆志。故士衡因對以箴之。
是歲有旨追相州律師惠休赴京城講法。休辭疾不赴。休初講大小乘而未閑律部。意以為戒本隨事可用無勞師授。及開卷探賾。持犯茫然。遂詣洪律師聽四分律。凡三十番尤未極玄旨。因嘆曰。理可虛求。事難通會。吾目見盛名宗匠未有不奉法而循道者。能無希驥乎。繇是六時行業彌勵焉。一鞋三十年不棄。暫有泥淖即徒跣。人或問之。曰泥軟易踐。正不欲損信施物耳。暮年奉律尤嚴。或勸耆耋不堪爾者曰。懈心易起。塵境難消。吾脫虎口。誓死奉法。豈以衰朽虧素志哉。嘗誡其徒曰。吾每聽經論。雖二十遍猶恨功少。欲兼異部未皇多涉。今時學者薄知文句。則速欲范人。更無通貫。致有窮詰莫知由緒。此法滅在人。所以長夜慨嘆。況暮年開導志存成器。斯猶砥礪合其刃耳。安能爐錘其璞哉。爾等宜深念之。前大吾教。死無恨矣。卒年九十有八。
十一年有詔。老子國家先宗號位。宜居釋氏之右。於時法師智實拉
【現代漢語翻譯】 現代漢語譯本： 有志向的人，才能成就天下偉大的事業。唐太宗就是這樣的人。
貞觀十年，皇太子問張士衡：『事奉佛，營求福報，應該怎麼做？』張士衡回答說：『事奉佛在於清凈仁慈寬恕。如果貪婪暴虐，即使傾盡家財來事奉佛，也無法避免災禍。善惡必定有報應，就像影子跟隨形體一樣。聖人的話已經說得很清楚了。作為君王要賢明，作為臣子要忠誠，作為兒子要孝順，這樣福運就能長久。反之，災禍就會降臨。』當時太子有謀反的意圖，所以張士衡藉此勸誡他。
這年，有皇帝的旨意追召相州（Xiang Zhou）的律師惠休（Hui Xiu）到京城講法。惠休推辭說自己有病，沒有去。惠休最初講大小乘佛法，但不熟悉律部。他認為戒律的根本可以隨時應用，不需要老師傳授。等到他打開律部的書卷深入研究，對於持戒和犯戒的界限感到茫然。於是他去拜訪洪律師（Hong Lu Shi），聽講《四分律》。聽了三十遍，仍然沒有完全理解其中的玄妙之處。因此感嘆說：『道理可以通過虛心求教獲得，但具體的事情難以融會貫通。我親眼看到那些盛名在外的宗匠，沒有不奉行佛法、遵循正道的。我怎能不希望自己也能做到呢？』從此以後，他更加努力地進行六時修行。一雙鞋穿了三十年也不捨得丟棄。即使是短暫地遇到泥濘，也會光著腳走路。有人問他原因，他說：『泥土柔軟容易踩踏，只是不想損壞信徒供養的物品罷了。』晚年他奉行戒律更加嚴格。有人勸他說年紀大了，承受不了。他說：『懈怠的心容易產生，塵世的誘惑難以消除。我好不容易脫離了苦海，發誓要奉行佛法到死，怎麼能因為年老體衰而違揹我原來的志向呢？』他曾經告誡他的弟子們說：『我每次聽經論，即使聽了二十遍還覺得不夠。想要兼學其他宗派，但沒有時間廣泛涉獵。現在的學者，稍微知道一些文句，就急於教導別人，沒有融會貫通，導致遇到問題就不知道從哪裡入手。佛法的衰敗就在於這樣的人。所以我常常在長夜裡慨嘆。況且我晚年才開始引導你們，志在使你們成為有用之才，這就像磨刀使刀鋒鋒利一樣。怎麼能像用爐錘來打造璞玉呢？你們應該深刻地思考這個問題。發揚光大我們的教法，死也無憾了。』他去世時九十八歲。
貞觀十一年，有詔書說，老子（Lao Zi）是國家先祖，他的地位應該在釋迦牟尼（Shi Jia Mou Ni）之上。當時法師智實（Zhi Shi）...
【English Translation】 English version: Those with ambition can achieve great things in the world. Emperor Taizong (Tai Zong) was such a person.
In the tenth year of the Zhenguan era, the Crown Prince asked Zhang Shiheng (Zhang Shiheng): 'How should one serve the Buddha and seek blessings?' Zhang Shiheng replied: 'Serving the Buddha lies in purity, benevolence, and forgiveness. If one is greedy, tyrannical, and cruel, even if one spends all one's wealth to serve the Buddha, it will not avert disaster. Good and evil will surely be rewarded, just as a shadow follows a form. The words of the sages are clear. To be a wise ruler, a loyal minister, and a filial son is to ensure lasting fortune. Conversely, disaster will come.' At that time, the Crown Prince had rebellious intentions, so Zhang Shiheng used this opportunity to admonish him.
In this year, an imperial decree was issued to summon the Vinaya Master Hui Xiu (Hui Xiu) from Xiang Zhou (Xiang Zhou) to the capital to lecture on the Dharma. Hui Xiu declined, claiming illness. Hui Xiu initially lectured on the Mahayana and Hinayana teachings but was not familiar with the Vinaya. He thought that the essence of the precepts could be applied at any time and did not require a teacher. However, when he opened the Vinaya texts and studied them in depth, he felt lost regarding the boundaries of upholding and violating the precepts. Therefore, he visited Vinaya Master Hong (Hong Lu Shi) to listen to the 'Four-Part Vinaya.' After listening to it thirty times, he still did not fully understand its profound meaning. He sighed and said: 'Principles can be obtained through humble inquiry, but specific matters are difficult to fully comprehend. I have personally seen that those renowned masters all uphold the Dharma and follow the right path. How can I not hope to do the same?' From then on, he diligently practiced the six periods of the day. He wore a pair of shoes for thirty years and was reluctant to discard them. Even if he briefly encountered mud, he would walk barefoot. When someone asked him why, he said: 'The mud is soft and easy to step on, I just don't want to damage the offerings of the faithful.' In his later years, he observed the precepts even more strictly. Someone advised him that he was too old to bear it. He said: 'A lax mind is easily aroused, and worldly temptations are difficult to eliminate. I have finally escaped the sea of suffering and vowed to uphold the Dharma until death. How can I betray my original aspiration because of old age and frailty?' He once warned his disciples: 'Every time I listen to the sutras and treatises, even if I listen to them twenty times, I still feel it is not enough. I want to study other schools, but I don't have time to study them extensively. Scholars nowadays, knowing a little about the texts, are eager to teach others, without having a thorough understanding, leading to not knowing where to start when encountering problems. The decline of the Dharma lies in such people. That is why I often sigh in the long nights. Moreover, I am only guiding you in my later years, with the aim of making you useful talents, just like sharpening a knife to make it sharp. How can it be like using a furnace and hammer to forge raw jade? You should deeply consider this issue. If you can promote our teachings, I will have no regrets when I die.' He passed away at the age of ninety-eight.
In the eleventh year of the Zhenguan era, an edict was issued stating that Lao Zi (Lao Zi) was the ancestor of the nation and that his position should be above Shakyamuni (Shi Jia Mou Ni). At that time, Dharma Master Zhi Shi (Zhi Shi)...
同志十人詣闕申理。制不許。及駕幸洛陽。實等隨往抗辭。以為道士宗三張符水醮箓之事。非出于老子。不宜居釋氏之上。帝壯其志於教。遣宰相岑文字諭旨遣之。實固執不奉詔。帝震怒。杖實于朝堂。民其服。流之嶺表。實尋以不得志而卒。年三十有八。初實得罪。有譏其不量進退者。實曰。吾固知已行之詔不可易。所以爭者。欲後世知大唐有僧耳。及終。遠近聞者莫不嘆惜。
論曰。春秋之法異姓居后。太宗升老氏名位於釋氏上。蓋取諸此也。實公以樹教為心。犯顏辯諍。雖理不可奪。然大教一旦名位之降。凡釋子者有聖明在上。烏可坐視而不措一辭。孔子曰。志士殺身以成仁。無求生以害仁。實公有之矣。賢哉。
十二年。尚書虞世南卒。帝手來魏王泰曰。虞世南與我猶一體也。拾遺補過無日暫忘。當代名臣人倫準的。吾有小失必犯顏而爭之。今其云亡。石渠東觀之中無復人矣。痛惜豈可言耶。未幾帝賦往代興亡詩一篇輒嘆惜曰。鐘子期死。伯牙不復鼓琴。朕此詩將何所示。因令褚遂良持詣世南靈帳讀畢焚之。冀其神識感悟焉。明年夢世南進讜言有如平生。因下詔曰。故禮部尚書文懿公虞世南。德行純備。文為辭宗。夙夜盡心。志存忠益。奄從物化忽移時序。昨因夜夢倏睹斯人。兼進讜言有若平生
【現代漢語翻譯】 現代漢語譯本：有十個僧人到朝廷申訴，皇帝沒有允許。等到皇帝駕臨洛陽，釋實等人跟隨著前往，據理力爭，認為道士所宗奉的三張符水和設壇祭祀的事情，並非出自老子，不應該位居佛教之上。皇帝讚賞他維護佛教的志向，派遣宰相岑文字去傳達旨意勸退他們。釋實堅持不接受詔令。皇帝大怒，在朝堂上用棍杖責打釋實，百姓們都佩服他的氣節，將他流放到嶺南。釋實不久后因為壯志難酬而去世，年三十八歲。當初釋實獲罪時，有人譏笑他不自量力，不知進退。釋實說：『我當然知道已經頒佈的詔令不可能更改，我之所以爭辯，是想讓後世知道大唐還有僧人。』等到他去世時，遠近聽到的人沒有不嘆息惋惜的。
評論說，《春秋》的法則是異姓在後。太宗皇帝將老子的名位提升到佛教之上，大概就是取自這個原則。釋實法師以弘揚佛教為己任，冒犯皇帝據理力爭。雖然他的道理不可辯駁，但是佛教的名位一旦降低，凡是佛弟子，有聖明的君主在上面，怎麼可以坐視不理而不說一句話呢？孔子說：『有志之士寧可犧牲生命來成全仁德，也不茍且偷生來損害仁德。』釋實法師做到了這一點。真是賢德啊！
貞觀十二年，尚書虞世南去世。皇帝手書給魏王李泰說：『虞世南與我如同一個身體。他進諫勸誡，彌補我的過失，沒有一天忘記。他是當代的賢臣，是人倫的楷模。我有小的過失，他必定會冒犯我的顏面來爭辯。現在他去世了，石渠閣和東觀中再也沒有這樣的人了。』悲痛惋惜怎麼能用言語表達呢？不久，皇帝寫了一篇追憶歷代興亡的詩，常常嘆息說：『鐘子期死了，伯牙不再彈琴。我的這首詩將給誰看呢？』於是命令褚遂良拿著詩到虞世南的靈帳前讀完后焚燒，希望他的神識能夠感悟到。第二年，皇帝夢見虞世南像生前一樣進獻正直的言論，於是下詔說：『已故的禮部尚書文懿公虞世南，德行純正完備，文章是辭賦的宗師。他日夜盡心，志向在於忠誠和有益於國家。不幸去世，時間過得真快。昨天晚上夢見了他，還像生前一樣進獻正直的言論。』
【English Translation】 English version: Ten monks went to the court to appeal, but the emperor did not allow it. When the emperor went to Luoyang, Shi Shi (釋實, a monk's name) and others followed and argued that the Taoists' practice of using talismans and water, and performing rituals, did not originate from Laozi (老子, founder of Taoism) and should not be placed above Buddhism. The emperor praised his ambition to uphold Buddhism and sent the prime minister Cen Wenben (岑文字, a prime minister's name) to convey the imperial decree to persuade them to withdraw. Shi Shi insisted on not accepting the decree. The emperor was furious and had Shi Shi beaten with sticks in the court. The people admired his integrity and exiled him to Lingnan (嶺南, a region in southern China). Shi Shi soon died of frustration at the age of thirty-eight. When Shi Shi was first convicted, some people ridiculed him for overestimating himself and not knowing how to advance or retreat. Shi Shi said, 'I certainly know that the decree that has been issued cannot be changed. The reason I argue is to let future generations know that there were still monks in the Tang Dynasty.' When he died, everyone who heard about it, near and far, sighed with regret.
It is commented that, according to the laws of the 'Spring and Autumn Annals', those with different surnames should be placed behind. Emperor Taizong (太宗, an emperor's title) elevated Laozi's position above Buddhism, probably taking this principle. Dharma Master Shi Shi took it as his duty to promote Buddhism, and risked offending the emperor to argue his case. Although his reasoning was irrefutable, once the position of Buddhism was lowered, how could any Buddhist disciple, with a wise ruler above, sit idly by and not say a word? Confucius (孔子, a philosopher's name) said, 'A man of purpose would rather sacrifice his life to achieve benevolence than seek to live at the expense of benevolence.' Dharma Master Shi Shi did just that. How virtuous!
In the twelfth year of the Zhenguan (貞觀, an era name) reign, Shangshu (尚書, a title of official) Yu Shinan (虞世南, a person's name) passed away. The emperor wrote to Prince Wei (魏王, a prince's title) Li Tai (李泰, a person's name) saying, 'Yu Shinan is like one body with me. He advised and admonished me, making up for my faults, never forgetting for a day. He was a virtuous minister of the time, a model of human relations. If I had small faults, he would certainly risk offending my dignity to argue with me. Now that he has passed away, there is no one like him in the Shiqu Pavilion (石渠閣, a place's name) and Dongguan (東觀, a place's name) anymore.' How can grief and regret be expressed in words? Soon after, the emperor wrote a poem recalling the rise and fall of past dynasties, often sighing and saying, 'When Zhong Ziqi (鍾子期, a person's name) died, Boya (伯牙, a person's name) no longer played the zither. Who shall I show this poem to?' So he ordered Chu Suiliang (褚遂良, a person's name) to take the poem to Yu Shinan's mourning tent, read it aloud, and then burn it, hoping that his spirit would be able to sense it. The following year, the emperor dreamed that Yu Shinan offered honest advice as he had done in life, so he issued an edict saying, 'The late Libu Shangshu (禮部尚書, a title of official) Wenyigong (文懿公, a posthumous title) Yu Shinan, his virtue was pure and complete, his writing was the master of prose. He devoted himself day and night, his ambition was to be loyal and beneficial to the country. Unfortunately, he passed away, and time has passed so quickly. Last night I dreamed of him, and he offered honest advice as he had done in life.'
之日。追懷遺美良用悲悼。宜資冥福申朕思舊之情。可即其家齋五百僧。造佛像一軀(出舊史本紀)。
秋八月。詔三學秀異於弘文殿論議。道士蔡子晃問法師慧凈曰。法華稱序品第一。未審序第何分。凈曰。如來入定。放光現瑞。假遠開近。為破二之鴻基。啟一真之由致。此其序也。第者為居。一者為始。故曰序品第一。晃難曰。第者弟也。為弟則不宜稱一。言一則不應稱弟。兩言矛盾何以會通。凈曰。向不云第者為居。一者為始。先生不省名義。安能難人。晃忙亂曲為之辭。凈乘勝剉折。遂蒙慚而退。凈雅與房玄齡厚善。尤為太常褚亮所敬。亮嘗謂人曰。凈俯視安遠。顧蔑生肇。真當世獨步也。及天竺三藏波頗那羅譯大莊嚴論。詔凈筆授。並敕趙郡王孝恭．詹事杜正倫同監護。十三年方士秦世英𧮂法師惠琳著論訕毀皇宗。有旨捕琳。琳知之。變服自系詣闕請譴。制旨曰。據爾論。有念觀世音者臨刑不傷。今詳罪犯當坐大辟。賜假七日爾可勤念之。貴臨刑自免。琳奉制一無所念。至期詔問所念觀音感應如何。對曰。隋季失德四海沸騰。陛下廓清寰宇道洽生靈。琳自七日已來不念觀音。唯念陛下。帝訝其言。遣御史韋琮問琳所以念朕之狀。對曰。觀音至聖。垂形六道。上天下地皆為師救。陛下御臨宸極。萬國歡
【現代漢語翻譯】 現代漢語譯本：在那一天，追憶先帝遺留下來的美好，實在令人悲傷。應該用做法事來增加先帝在陰間的福報，表達我思念故人的心情。可以立刻在他們家設齋供養五百僧人，建造一尊佛像（出自舊史本紀）。
秋季八月，皇帝下詔讓三學（指儒學、道學、佛學）中優秀的人才在弘文殿進行辯論。道士蔡子晃問法師慧凈說：『《法華經》稱序品第一，不知道序和第一有什麼區別？』慧凈回答說：『如來進入禪定，放出光明，顯現祥瑞，這是爲了捨棄淺近的教義而開啟深遠的教義，爲了破除二乘的根基，開啟一乘的真理。這就是序的含義。第一，第是居於的意思，一是開始的意思。所以叫做序品第一。』蔡子晃反駁說：『第是弟弟的意思，如果是弟弟就不應該稱作第一。說第一就不應該稱作弟弟。這兩種說法矛盾，怎麼解釋？』慧凈說：『我剛才不是說了嗎，第是居於的意思，一是開始的意思。先生不明白名義，怎麼能難倒別人？』蔡子晃慌亂地勉強辯解，慧凈乘勝追擊，使他慚愧地退下。慧凈平時和房玄齡關係很好，尤其被太常褚亮所敬重。褚亮曾經對人說：『慧凈輕視安遠，不把生肇放在眼裡，真是當世獨一無二的人才啊。』等到天竺三藏波頗那羅（Bōpō Nàluó）翻譯《大莊嚴論》，皇帝下詔讓慧凈筆錄，並命令趙郡王孝恭（Xiàogōng）、詹事杜正倫（Dù Zhènglún）一同監督。十三年，方士秦世英（Qín Shìyīng）和法師惠琳（Huìlín）著書誹謗皇室宗親。皇帝下令逮捕惠琳。惠琳知道后，改變服裝，自己捆綁自己到皇宮請罪。皇帝下旨說：『根據你的論述，有念觀世音（Guānshìyīn）的人在臨刑時不會受傷。現在詳細審理罪犯應當判處死刑。給你七天時間，你可以勤念觀世音，希望臨刑時可以免罪。』惠琳接受旨意后，什麼也沒念。到期后，皇帝下詔詢問他所念的觀音有什麼感應。惠琳回答說：『隋朝末年，君王失去德行，天下大亂。陛下您廓清天下，教化百姓，使百姓安居樂業。我自從七天以來沒有念觀音，只念陛下。』皇帝驚訝他的話，派遣御史韋琮（Wéi Cóng）詢問惠琳念朕的原因。惠琳回答說：『觀音至聖，垂形於六道，上天下地都把他當作老師來救度。陛下您君臨天下，萬國歡
【English Translation】 English version: On that day, recalling the beauty left behind by the late emperor, it is truly saddening. It is appropriate to increase the late emperor's merit in the afterlife through religious services, expressing my feelings of missing the deceased. Immediately set up a vegetarian feast at their home to support five hundred monks and build a Buddha statue (from the original historical annals).
In the eighth month of autumn, the emperor decreed that outstanding talents from the Three Teachings (Confucianism, Taoism, and Buddhism) should debate in the Hongwen Hall. The Taoist Cai Zihuang (Cài Zǐhuǎng) asked the Dharma Master Huijing (Huìjìng), 'The Lotus Sutra calls the 'Introduction Chapter' the first. I don't understand what the difference is between 'introduction' and 'first'?' Huijing replied, 'The Tathagata enters samadhi, emits light, and manifests auspicious signs. This is to abandon the shallow teachings and open up the profound teachings, to break the foundation of the Two Vehicles and open up the truth of the One Vehicle. This is the meaning of 'introduction'. 'First', di (第) means 'to reside', and 'one' means 'beginning'. Therefore, it is called 'Introduction Chapter First'.' Cai Zihuang retorted, 'Di (第) means 'younger brother'. If it is a younger brother, it should not be called 'first'. If it is called 'first', it should not be called 'younger brother'. How can these two contradictory statements be reconciled?' Huijing said, 'Didn't I just say that di (第) means 'to reside', and 'one' means 'beginning'? Sir, you don't understand the meaning of the terms, how can you challenge others?' Cai Zihuang hastily made a far-fetched explanation, and Huijing pressed his advantage, causing him to retreat in shame. Huijing usually had a good relationship with Fang Xuanling (Fáng Xuánlíng), and was especially respected by Chu Liang (Chǔ Liàng), the Grand Master of Ceremonies. Chu Liang once said to others, 'Huijing looks down on An Yuan (Ān Yuǎn) and disregards Sheng Zhao (Shēng Zhào). He is truly an unparalleled talent in this era.' When the Indian Tripiṭaka 波頗那羅 (Bōpō Nàluó) translated the Mahā-alaṃkāra-śāstra, the emperor ordered Huijing to transcribe it, and also ordered Zhao Jun Prince Xiaogong (Xiàogōng) and Du Zhenglun (Dù Zhènglún), the Chamberlain, to supervise it together. In the thirteenth year, the alchemist Qin Shiying (Qín Shìyīng) and the Dharma Master Huilin (Huìlín) wrote treatises slandering the imperial family. The emperor ordered Huilin's arrest. Knowing this, Huilin changed his clothes, bound himself, and went to the palace to plead guilty. The emperor issued an edict saying, 'According to your treatise, those who recite Avalokiteśvara (Guānshìyīn) will not be harmed when facing execution. Now, after detailed examination, the criminal should be sentenced to death. I will give you seven days. You can diligently recite Avalokiteśvara, hoping to be spared from execution when facing death.' Huilin accepted the edict and did not recite anything. When the time came, the emperor issued an edict asking what response he had received from reciting Avalokiteśvara. Huilin replied, 'At the end of the Sui Dynasty, the ruler lost his virtue, and the world was in chaos. Your Majesty, you have cleared the world, taught the people, and made them live in peace and prosperity. Since seven days ago, I have not recited Avalokiteśvara, but only recited Your Majesty.' The emperor was surprised by his words and sent the Censor Wei Cong (Wéi Cóng) to ask Huilin why he recited him. Huilin replied, 'Avalokiteśvara is supremely holy, manifesting in the six realms, and all above and below take him as a teacher to save them. Your Majesty, you reign over the world, and all nations rejoice.'
心。文治至平。靈鑒無外。聖與觀音齊等。所以唯念陛下。且琳挺志蓋弘宣釋氏之法以助皇化。冀民懼報應畏刑罰而遠惡也。琳何求而敢訕謗哉。陛下察琳忠於所事。則所謂臨刑自免若唯讒是。信則琳伏屍無地。琮奏其語。有旨免刑。流於益州。
十四年五月壬午。并州僧道耆老抗表。以太原王業所因。若明年登封。愿迀駕臨幸。帝嘉其意召見武成殿賜宴。因謂曰。朕往在太原時喜群從博戲。寒暑迭更逾二十年矣。於時會中有識帝者。相與道舊懼甚。帝曰。他人之言或有面諛。公等皆朕故人。即日政化何如。百姓有疾苦。幸以實告朕。僧道等避席奏曰。即日四海太平。百姓歡樂。臣等餘年月惜一日。眷戀聖化。不知疾苦。帝悅。及罷猶固請臨幸。帝曰。飛鳥過故鄉猶躑躅徘徊。況朕于太原起義遂定天下。復少所遊觀。誠所不忘也。若登封禮畢。當與公等相見。遂厚賜遣之。
論曰。本朝太平興國八年。日本國僧奝然至。言其國王傳襲六十四世矣。文武僚吏皆是世官。太宗顧宰臣等曰。此蠻夷耳而嗣世長久。臣下亦世官。頗有古道。中國自唐末海內分裂。五代世數尤促。又大臣子孫少能繼述祖父基業。朕雖不及往聖。然而孜孜求治。未嘗敢暇逸。深以畋獵聲色為戒。所冀上穹降鑒亦為子孫長久計。使皇家運
【現代漢語翻譯】 現代漢語譯本： 心。文治達到太平。靈明的鑑察沒有邊際。聖明與觀音齊等。所以只念著陛下。況且琳立志大概是弘揚釋迦牟尼的佛法來幫助皇家的教化，希望百姓畏懼報應，害怕刑罰而遠離罪惡。琳有什麼要求而敢於誹謗呢？陛下如果明察琳忠於所做的事情，那麼所謂臨刑自免就只是讒言了。如果相信讒言，那麼琳就死無葬身之地了。琮上奏了他的話，皇上下旨免了他的刑罰，流放到益州。 十四年五月壬午，并州的僧人、道士和耆老們上表，認為太原是王業興起的地方，如果明年舉行封禪大典，希望皇上能夠駕臨太原。皇帝讚賞他們的心意，召見他們在武成殿賜予宴席。於是對他們說：『朕過去在太原的時候喜歡和各位一起博戲，寒暑交替已經超過二十年了。』當時聚會中有認識皇帝的人，互相訴說舊事，非常害怕。皇帝說：『其他人的話或許有當面奉承的，各位都是朕的老朋友，現在政事教化怎麼樣？百姓有什麼疾苦？希望如實告訴朕。』僧人和道士們離開座位奏道：『現在四海太平，百姓歡樂。我們珍惜剩餘的歲月，眷戀聖明的教化，不知道有什麼疾苦。』皇帝很高興。等到宴席結束，他們仍然堅持請求皇帝駕臨太原。皇帝說：『飛鳥飛過故鄉還要徘徊，何況朕在太原起義，最終平定了天下，又很少遊覽觀賞，實在不能忘記。如果封禪大典完畢，應當和各位相見。』於是給予豐厚的賞賜遣送他們離開。 評論說：本朝太平興國八年，日本國的僧人奝然（Chōnen）來到，說他們的國王已經傳襲了六十四世了，文武官員都是世代為官。太宗皇帝對宰相們說：『這些蠻夷竟然能夠世代相傳如此長久，臣下也是世代為官，頗有古老的風範。中國自從唐朝末年海內分裂，五代時期朝代更替尤其迅速，而且大臣的子孫很少能夠繼承祖父的基業。朕雖然比不上古代的聖人，然而孜孜不倦地尋求治理國家的方法，未曾敢於安逸享樂，深深地以打獵和聲色犬馬為警戒。所希望上天能夠降下鑑察，也為子孫後代長久打算，使皇家的運勢長久。』
【English Translation】 English version: Heart. The governance of literature reaches peace. The spiritual insight has no bounds. Its sacredness is equal to Guanyin (Avalokiteśvara, the Bodhisattva of compassion). Therefore, I only think of Your Majesty. Moreover, Lin is determined to promote the Dharma of Śākya (釋氏, the clan name of the historical Buddha) to assist the imperial transformation, hoping that the people will fear retribution and punishment and stay away from evil. What does Lin seek that he dares to slander? If Your Majesty observes that Lin is loyal to his duties, then the so-called escape from execution is merely slander. If you believe the slander, then Lin will have no place to be buried. Cong presented his words, and the emperor issued an edict to spare him from punishment and exile him to Yizhou. In the fifth month of the fourteenth year, on the day of Renwu, the monks, Taoists, and elders of Bingzhou submitted a memorial, stating that Taiyuan was the place where the royal enterprise began. If the Fengshan (登封, a grand sacrificial ceremony performed by the emperor) ceremony is held next year, they hope that Your Majesty will visit Taiyuan. The emperor appreciated their intention and summoned them to a banquet in the Wucheng Hall. Then he said to them: 'When I was in Taiyuan in the past, I liked to play games with everyone, and more than twenty years have passed. 'At that time, some people in the gathering who recognized the emperor talked about the past, and they were very afraid. The emperor said: 'Other people's words may be flattering to my face, but you are all my old friends. How is the current political and cultural situation? What are the sufferings of the people? I hope you will tell me the truth.' The monks and Taoists left their seats and said: 'Now the world is peaceful and the people are happy. We cherish the remaining years and are attached to the sacred transformation. We do not know what suffering is.' The emperor was very happy. When the banquet was over, they still insisted on asking the emperor to visit Taiyuan. The emperor said: 'Birds still linger when they pass their hometown, let alone that I started the uprising in Taiyuan and finally pacified the world, and I have rarely traveled and visited, so I really cannot forget it. If the Fengshan ceremony is completed, I should meet with you.' So he gave them generous rewards and sent them away. It is commented: In the eighth year of the Taiping Xingguo era of this dynasty, the Japanese monk Chōnen (奝然) came and said that their king had passed on for sixty-four generations, and the civil and military officials were hereditary officials. Emperor Taizong said to the chancellors: 'These barbarians can actually pass on for so long, and the ministers are also hereditary officials, which is quite ancient. Since the end of the Tang Dynasty, China has been divided, and the dynasties of the Five Dynasties period changed especially quickly, and the descendants of the ministers rarely inherited the foundations of their grandfathers. Although I am not as good as the ancient sages, I have been tirelessly seeking ways to govern the country and have never dared to be at ease and enjoy myself. I deeply take hunting and sensual pleasures as a warning. I hope that Heaven can send down its observation and also plan for the long-term future of my descendants, so that the imperial fortune will last long.'
祚永久而臣僚世襲祿位。卿等各思盡心輔朕。無使遠夷獨享斯美。嗚呼。觀唐太宗與故老言。必詢訪政治利病。而 皇朝太宗與臣僚言。亦諄諄誘以盡心輔導。各為子孫長久計。然則二太宗皆千百年間世大聖人也。其孜孜為善小心翼翼。可謂簡易之至。而崇高博厚之德業。宜與天地永久而無窮也。
是歲有來曰。佛道形像事極尊嚴。伎巧之家多有造鑄。供養之人競來買贖。品藻工拙揣量輕重。買者不計因果止求賤得。賣者本希利潤唯在價高。罪累特深福報俱盡。違犯經教並宜禁約。自今已后。工匠皆不得預造佛形像賣鬻。其見成之像亦不得銷除。各令分送寺觀從眾。酬其價直。仍仰所在州縣官司檢校。來到后十日內使盡。
相國蕭瑀。字時文。梁明帝子也。九歲封新安王。國除入隋。晉王妃實瑀姊。官右千牛。嘗疾不肯呼醫。自信天命。嘆曰。吾更餘年。則從此遁矣。及晉王踐祚。姊為后。聞其言。召貴之。以其不安小官。后病損。拜內史侍郎。以直言事。頗為煬帝憎。隋亂。瑀出為河池郡守。唐高祖入關。以書招之。因挈郡歸。封宋公。委以樞要。帝不名。呼為蕭郎。瑀家世貴胄。自武帝以來皆奉佛清修。瑀及其孫勉精嚴尤甚。太宗即位屢入相。既而房．杜得君事任稍分。瑀不能無少望。嘗乞度為僧。
【現代漢語翻譯】 現代漢語譯本： 愿國家長久，臣子世代享有祿位。各位卿家都要盡心輔佐我，不要讓遠方的夷族獨自享受這種美好。唉！看唐太宗與老臣們談話，必定詢問政治上的利弊得失；而當今皇朝的太宗與臣僚們談話，也諄諄誘導他們盡心輔導，各自為子孫作長遠打算。如此看來，兩位太宗都是千百年間的大聖人啊！他們孜孜不倦地行善，小心謹慎，可以說是簡易到了極點，而他們崇高博大的德行事業，應該與天地一樣長久而無窮。
這一年，有人上奏說：『佛像、道像的事情非常尊嚴，很多工匠都在製造鑄造，供養的人爭相購買。他們評論工藝的優劣，估量重量的輕重。買的人不考慮因果報應，只求買得便宜；賣的人只希望獲得利潤，只在乎價格高低。這樣的罪過特別深重，福報都會耗盡，違背了經書教義，應該禁止約束。從今以後，工匠都不得預先製造佛像出售，已經做好的佛像也不得銷燬，要分別送到寺廟道觀，按照市價支付工錢。還要仰仗所在州縣的官吏檢查，在來到之後十天內全部處理完畢。』
相國蕭瑀（Xiāo Yǔ，人名），字時文，是梁明帝的兒子。九歲時被封為新安王。梁國滅亡後進入隋朝。晉王（Jìn Wáng，人名，後來的唐高祖李淵）的妃子是蕭瑀的姐姐，蕭瑀官至右千牛。他曾經生病不肯請醫生，自信天命，嘆息說：『我再過幾年，就要從此遁世了。』等到晉王登基，他的姐姐成為皇后，聽到他的話，就召見他並器重他。因為他不安於小官，皇后又生病，於是任命他為內史侍郎。因為他直言進諫，頗為隋煬帝憎恨。隋朝大亂，蕭瑀出任河池郡守。唐高祖李淵入關中，寫信招他，於是蕭瑀率領全郡歸降，被封為宋公，委以重任。唐高祖不稱呼他的名字，稱他為蕭郎。蕭瑀家世代都是貴族，從梁武帝以來都信奉佛教，清心修行。蕭瑀和他孫子蕭勉（Xiāo Miǎn，人名）尤其精進嚴謹。唐太宗即位后多次任用他為宰相，後來因為房玄齡（Fáng Xuánlíng，人名）、杜如晦（Dù Rúhuì，人名）得到皇帝的信任，他的權力被分薄，蕭瑀不能沒有些許失望。他曾經請求出家為僧。
【English Translation】 English version: May the nation last forever, and may the ministers and officials inherit their positions and stipends for generations. All of you ministers must wholeheartedly assist me, and not allow the barbarians from afar to exclusively enjoy this prosperity. Alas! Observing how Emperor Taizong of the Tang Dynasty spoke with the veteran officials, he would invariably inquire about the advantages and disadvantages of political affairs. And Emperor Taizong of the current dynasty speaks earnestly to his ministers, inducing them to wholeheartedly assist and guide, each planning for the long-term benefit of their descendants. Thus, both Emperors Taizong are great sages of the millennium! Their tireless pursuit of good and their cautiousness can be described as the epitome of simplicity, and their noble and profound virtues and achievements should be as everlasting and boundless as heaven and earth.
In this year, someone reported: 'The matters of Buddhist and Taoist images are extremely solemn, and many artisans are manufacturing and casting them. Those who make offerings are vying to purchase them. They comment on the quality of the craftsmanship and estimate the weight. Buyers do not consider the consequences of karma, only seeking to buy cheaply; sellers only hope to gain profit, only caring about high prices. Such sins are particularly grave, and all blessings will be exhausted, violating the teachings of the scriptures, and should be prohibited and restricted. From now on, artisans must not pre-manufacture Buddhist images for sale, and the existing images must not be destroyed. They should be sent to temples and monasteries, and the market price should be paid. The local state and county officials should inspect and ensure that everything is completed within ten days of arrival.'
Chancellor Xiao Yu (Xiāo Yǔ, personal name), courtesy name Shiwen, was the son of Emperor Ming of the Liang Dynasty. At the age of nine, he was enfeoffed as the Prince of Xin'an. After the demise of the Liang Dynasty, he entered the Sui Dynasty. The concubine of the Prince of Jin (Jìn Wáng, personal name, later Emperor Gaozu of the Tang Dynasty Li Yuan) was Xiao Yu's elder sister, and Xiao Yu held the official position of Right Qianniu. He once fell ill and refused to call a doctor, trusting in fate, and sighed, 'If I live a few more years, I will retreat from the world.' When the Prince of Jin ascended the throne and his sister became empress, she heard his words and summoned him, valuing him greatly. Because he was uneasy in a minor position and the empress was ill, he was appointed as Vice Minister of the Palace Secretariat. Because he spoke frankly and offered advice, he was disliked by Emperor Yang of the Sui Dynasty. During the chaos of the Sui Dynasty, Xiao Yu served as the governor of Hechi Commandery. Emperor Gaozu of the Tang Dynasty Li Yuan entered Guanzhong and invited him with a letter, so Xiao Yu led the entire commandery to surrender and was enfeoffed as the Duke of Song, entrusted with important responsibilities. Emperor Gaozu did not call him by his name, but called him Xiao Lang. Xiao Yu's family had been noble for generations, and since Emperor Wu of the Liang Dynasty, they had all believed in Buddhism and cultivated purity. Xiao Yu and his grandson Xiao Mian (Xiāo Miǎn, personal name) were particularly diligent and strict. After Emperor Taizong ascended the throne, he repeatedly appointed him as chancellor, but later, because Fang Xuanling (Fáng Xuánlíng, personal name) and Du Ruhui (Dù Rúhuì, personal name) gained the emperor's trust, his power was diluted, and Xiao Yu could not help but feel somewhat disappointed. He once requested to become a monk.
帝許之。瑀尋度不能而止。事兩朝。凡五入相位。年七十四薨。瑀性忠鯁。雅薄福貴。善屬文。通儒柳顧輩皆高其才。唐史稱之曰梁蕭氏興江左。實有功在民。厥終無大惡。以寖微而亡。故余祉及其後裔。自瑀逮遘。八葉宰相名德相望。與唐盛衰。世家之盛古未有也。
十五年五月戊辰。帝幸宏福寺。召大德道懿等五人賜坐。諭以創寺。為專一追崇穆太后。言發涕零。懿及左右皆哽咽逡巡。自製疏。施絹二百匹。自稱皇帝菩薩戒弟子。令迴向罷。顧謂道懿等曰。頃以老子是朕先宗。故令名位在前。卿等應恨恨也。道懿曰。陛下尊祖宗。降成式。懿等蒙荷國恩。安閑學道。詔旨初下咸皆歡悅。詎敢有恨。帝曰。尊祖重親。有生之大本。故先老子以別親疏之序。非不留心於佛也。自有國以來。未嘗創立道觀。凡有功德並歸僧舍。雖往日操戈臨陣。亦未始縱威濫殺。今所在戰場皆立佛寺。至於太原舊第亦以奉佛。朕存心如此。卿等想未諭也。道懿等遽起趨謝。帝曰。少坐。此是朕意。不述則人不知。天時向熱。寺宇未備。今所施可別造經寮。令眾僧寬展行道。
秋八月法師法順卒。順姓杜氏。亦稱杜順。少為隋文帝所重。給月俸供之。百姓有病。順對之危坐。少頃即愈。或生而聾者。順召之與言。耳即聰。或生
【現代漢語翻譯】 現代漢語譯本：皇帝同意了他的請求。王瑀不久后衡量自己的能力不足而停止。他歷經兩個朝代，總共五次擔任宰相。七十四歲時去世。王瑀性格忠誠耿直，一向輕視榮華富貴。擅長寫作文章，通曉儒學的柳顧等人，都非常推崇他的才能。《唐史》評論他說，梁朝蕭氏在江左一帶興起，確實對百姓有功勞，最終也沒有大的惡行，因為逐漸衰微而滅亡，所以留下的福澤延續到他的後代。從王瑀到王遘，八代都是宰相，名聲和德行互相輝映，與唐朝的興衰相始終，這樣的世家興盛，自古以來沒有過。
十五年五月戊辰日，皇帝駕臨宏福寺，召見大德道懿等五人，賜予座位。皇帝告訴他們建立寺廟，是爲了專門追薦穆太后。說到動情處，流下了眼淚。道懿和左右侍從都哽咽著，不敢上前。皇帝親自撰寫奏疏，捐贈絹二百匹，自稱為『皇帝菩薩戒弟子』。命令迴向完畢后，回頭對道懿等人說：『之前因為老子是朕的先祖，所以命令他的名位在前。你們應該因此感到怨恨吧？』道懿說：『陛下尊敬祖宗，降下成規，我們蒙受國家恩惠，安閑地學習佛法。詔旨剛下達時，大家都非常高興，怎麼敢有怨恨呢？』皇帝說：『尊敬祖先，重視親人，是有生命之人的根本。所以先尊老子，是爲了區別親疏的次序，並非不關心佛法。』自從建國以來，未曾創立道觀，所有的功德都歸於僧舍。即使往日操戈上陣，也未曾濫用威勢，隨意殺戮。現在所有戰場都建立佛寺，至於太原的舊宅，也用來奉佛。朕的心意是這樣，你們想必還不瞭解吧。』道懿等人立刻起身，快步上前謝恩。皇帝說：『少坐。這是朕的心意，不說明白，別人就不知道。天氣將要轉熱，寺廟的房舍還沒有完備，現在所捐贈的絹可以用來另外建造經寮，讓眾僧寬敞地修行。』
秋季八月，法師法順（Fashun）（法師名號）去世。法順姓杜，也稱杜順（Dushun）。年輕時受到隋文帝的器重，每月供給俸祿。百姓有病，法順面對病人危坐，不久病就好了。有生來就耳聾的人，法順叫他和他說說話，耳朵立刻就聽見了。有生...
【English Translation】 English version: The Emperor granted his request. Yu soon realized his inability and stopped. He served two dynasties, holding the position of Chancellor five times in total. He died at the age of seventy-four. Yu was loyal and upright in character, and always disdained wealth and status. He was skilled in writing, and scholars like Liu Gu admired his talent. The History of Tang commented on him, saying that the Xiao family of Liang rose in the Jiangzuo area, and indeed had merit for the people. In the end, they did not commit any major evils, and perished due to gradual decline, so the blessings they left behind extended to their descendants. From Yu to Gou, eight generations were Chancellors, their fame and virtue shining upon each other, and their rise and fall were intertwined with the Tang Dynasty. Such prosperity of a noble family has never been seen in ancient times.
On the day of Wuchen in the fifth month of the fifteenth year, the Emperor visited Hongfu Temple, summoned the virtuous Dao Yi (Daoyi) and four others, and granted them seats. The Emperor told them that the purpose of building the temple was to specially commemorate Empress Dowager Mu. When he spoke of this, tears streamed down his face. Dao Yi and the attendants around him choked with sobs and hesitated to step forward. The Emperor personally wrote a memorial, donated two hundred bolts of silk, and called himself a 'Buddhist disciple of the Emperor Bodhisattva'. After ordering the dedication to be completed, he turned to Dao Yi and the others and said, 'Previously, because Lao Tzu was my ancestor, I ordered his position to be placed first. You should resent this, shouldn't you?' Dao Yi said, 'Your Majesty respects ancestors and establishes rules. We are grateful for the grace of the country and peacefully study the Dharma. When the imperial decree was first issued, everyone was very happy. How dare we have any resentment?' The Emperor said, 'Respecting ancestors and valuing relatives is the foundation of life. Therefore, I put Lao Tzu first to distinguish the order of kinship, not because I do not care about Buddhism.' Since the founding of the country, I have never established a Taoist temple, and all merits are attributed to the monastic community. Even when I wielded weapons on the battlefield in the past, I never abused my power and killed indiscriminately. Now, Buddhist temples are built in all battlefields, and even the old residence in Taiyuan is used to serve Buddhism. This is my intention, and you probably do not understand it yet.' Dao Yi and the others immediately rose and hurried forward to express their gratitude. The Emperor said, 'Sit down for a moment. This is my intention. If I do not explain it, others will not know. The weather is getting hot, and the temple buildings are not yet complete. The silk donated now can be used to build additional scripture rooms, so that the monks can practice the Dharma in spacious conditions.'
In the autumn, in the eighth month, Dharma Master Fa Shun (Fashun) (Dharma Master's name) passed away. Fa Shun's surname was Du, also known as Du Shun (Dushun). In his youth, he was highly regarded by Emperor Wen of Sui, who provided him with a monthly stipend. When people were sick, Fa Shun would sit upright facing them, and soon they would recover. If someone was born deaf, Fa Shun would call them and speak to them, and their ears would immediately hear. If someone was born...
而啞者。順就與之語。即能言。或狂而癲者。順使人領住。向之禪定。少選彼即拜謝而去。又嘗臨溪。隨侍者懼不可濟。順率同涉。水即斷流。其神蹟類如此。而順隤然初不以介意。尤䆳華嚴宗旨。帝素敬重之。嘗引入宮禁導迎善氣。妃主戚里諸貴奉之有如生佛。集華嚴法界觀門。弟子智儼尊者傳其教。
十六年三藏玄奘法師發王舍城入祇羅國。國主郊迎之。已而問曰。而國有聖人出世作小秦王破陣樂。試為我言其為人。奘粗陳帝神武削平天下。躬行堯舜之治。其王大驚。東向稽首曰。我當朝觀。與師偕行也。奘因出所撰制惡見論似之。王欽嘆曰。此論一出。可謂日光既升。螢火奪明矣。即以青象名馬助奘䭾經而還。
十七年八月四日。原州松昌鴻池谷忽有五石。皆青質白文成字曰。高皇海出多子。李元王八十年。太平天子李世民千年。太子李治書燕山人士樂大國主尚注譚奘文仁邁千古。大王五王六王七王十風毛才子。七佛八菩薩及上果佛田天子。文武貞觀昌。大聖延四方。上不治示孝。仙戈八為善。原州奏於朝。字初若不甚顯。及群公擬定。遂粲然明著。十一月辛卯有事于南郊。詔遣使以玉帛詣原州鴻池谷祭之曰。嗣天子(諱)祚繼鴻業。君臨寓縣。宿興肝食無忘于政。道德齊禮愧於前修。天有成命表
【現代漢語翻譯】 現代漢語譯本 而對於那些失語的人，他（指順）會順應情況與他們交談，他們立刻就能說話了。對於那些瘋癲狂妄的人，順會讓人扶住他們，讓他們面向自己禪定。一會兒之後，他們就會拜謝離去。他還曾經來到溪邊，隨從的人害怕無法渡過，順就帶領大家一起涉水，水立刻就斷流了。他的神蹟大概就是這樣，但是順卻泰然自若，從不放在心上。他尤其精通《華嚴經》的宗旨，皇帝（指唐太宗）一向很敬重他，曾經把他引入宮禁，引導祥瑞之氣。妃嬪、皇親國戚等都像對待活佛一樣侍奉他。他集合眾人研習《華嚴法界觀門》，弟子智儼尊者繼承了他的教義。 貞觀十六年，三藏玄奘法師從王舍城出發前往祇羅國（今印度境內）。祇羅國的國王在郊外迎接他，之後問道：『我國有聖人出世，創作了《小秦王破陣樂》，請您說說這個人是怎樣的人。』玄奘大致陳述了唐太宗的神武，削平天下，親自實行堯舜的治理方法。祇羅國王非常驚訝，面向東方叩首說：『我應當去朝拜，與法師您一同前往。』玄奘於是拿出自己撰寫的《制惡見論》給國王看。國王讚歎說：『此論一出，真可謂是太陽升起，螢火蟲失去光芒啊！』立刻用青象和名馬幫助玄奘馱經返回。 貞觀十七年八月四日，原州松昌鴻池谷忽然出現五塊石頭，都是青色的質地，上面有白色的文字形成字句，寫道：『高皇海出多子，李元王八十年，太平天子李世民千年，太子李治書燕山人士樂大國主尚注譚奘文仁邁千古，大王五王六王七王十風毛才子，七佛八菩薩及上果佛田天子，文武貞觀昌，大聖延四方，上不治示孝，仙戈八為善。』原州將此事上奏朝廷。起初這些字跡好像不是很明顯，等到各位大臣確定之後，就變得非常清晰明顯。十一月辛卯日，朝廷在南郊舉行祭祀大典，詔令派遣使者用玉帛前往原州鴻池谷祭祀，祭文說：『繼承天命的皇帝（諱），繼承先祖的偉大事業，治理國家，每天勤于政事，不敢忘記。道德和禮儀與前代的賢君相比，還感到慚愧。上天有成命，顯現祥瑞。』
【English Translation】 English version And to those who were mute, Shun would speak to them according to the situation, and they would immediately be able to speak. To those who were mad and deranged, Shun would have people hold them and face him in meditation. After a short while, they would bow and thank him before leaving. He also once came to a stream, and his attendants were afraid they could not cross. Shun led everyone to wade across, and the water immediately stopped flowing. His miraculous deeds were like this, but Shun remained calm and never took them to heart. He was especially proficient in the tenets of the Avatamsaka Sutra (Huayan Jing), and the Emperor (referring to Emperor Taizong of Tang) always respected him. He was once brought into the palace to guide auspicious energy. Consorts, imperial relatives, and other nobles revered him as if he were a living Buddha. He gathered people to study the 'Avatamsaka Dharmadhatu Contemplation Gate' (Huayan Fajie Guanmen), and his disciple, Venerable Zhiyan (智儼), inherited his teachings. In the sixteenth year of Zhenguan (貞觀), the Tripiṭaka Master Xuanzang (玄奘) set out from Rajagriha (王舍城) to Kucha (祇羅國, an ancient kingdom in present-day India). The king of Kucha greeted him in the suburbs and then asked: 'In our country, a sage was born and composed the 'Minor Prince of Qin's Battle Music' (小秦王破陣樂). Please tell me what kind of person this is.' Xuanzang roughly described Emperor Taizong's divine prowess in pacifying the world and personally practicing the governance of Yao and Shun. The king of Kucha was very surprised and kowtowed facing east, saying: 'I should go to pay homage and travel with you, Master.' Xuanzang then presented his 'Treatise on Eliminating Evil Views' (制惡見論) to the king. The king praised, 'The appearance of this treatise is like the sun rising and the fireflies losing their light!' He immediately used blue elephants and famous horses to help Xuanzang carry the scriptures back. On the fourth day of the eighth month of the seventeenth year of Zhenguan, five stones suddenly appeared in the Hongchi Valley (鴻池谷) of Songchang (松昌) in Yuanzhou (原州). They were all of blue quality with white characters forming sentences, which read: 'The Gao Emperor (高皇) of the sea produces many sons, Li Yuan (李元) reigns for eighty years, the Taiping Emperor (太平天子) Li Shimin (李世民) reigns for a thousand years, the Crown Prince Li Zhi (李治) writes, the people of Yanshan (燕山) rejoice, the great king Shang (尚) annotates, Tan Zhuang's (譚奘) literary benevolence surpasses the ages, the Great King, the Fifth King, the Sixth King, the Seventh King, the Tenth Wind-haired Talents, the Seven Buddhas, the Eight Bodhisattvas, and the Supreme Fruit Buddha Field Heavenly Son, the civil and military Zhenguan prosper, the Great Sage extends in all directions, the superior does not govern but shows filial piety, the immortal lance eight is for good.' Yuanzhou reported this matter to the court. At first, the characters did not seem very clear, but after the officials determined them, they became very clear and obvious. On the Xinmao day of the eleventh month, the court held a grand sacrifice in the southern suburbs, and an edict was issued to send envoys with jade and silk to worship at the Hongchi Valley in Yuanzhou, with the sacrificial text saying: 'The Emperor who inherits the mandate of Heaven (諱), inherits the great cause of his ancestors, governs the country, and is diligent in government affairs every day, daring not to forget. Compared with the virtuous rulers of the previous generations, he still feels ashamed in morality and etiquette. Heaven has a decree, manifesting auspicious signs.'
瑞徴符。文字粲然歷數惟永。既旌高廟之業。又钖眇身之祚。迨于皇太子治亦降貞符。具紀李氏于石言。仰瞻霄漢空名大造。甫惟寡薄彌增寅懼。敢因大禮重薦玉帛。上謝冥靈之貺。以伸祇栗之誠。
論曰。瑞石文發於自然。此所以昭太宗盛德而示靈祚之永也。舊史列于本紀。而歐陽文忠公刪入五行志。以謂則天稱慈氏。中宗號佛光王。即佛菩薩之驗也。夫唐有天下。傳世二十。唯高祖洎武宗與釋氏正信微薄。余皆佛法地位中人。故七佛八菩薩及上果佛作世界主。隨宜示現遊戲生死耳。奚止中宗．則天而已哉。
隆興佛教編年通論卷第十一 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十二
隆興府石室沙門 祖琇 撰
唐
貞觀十九年正月丙子。法師玄奘赍經像歸於京師。留守房玄齡館于弘福寺。以表聞帝。壬辰奘如東都。二月己亥見於儀鸞殿。帝曰。師去何不相報。對曰。當去時。表三上。以誠愿微淺不蒙諒許。無任慕道之至。乃輒私行。專擅之罪惟深愧懼。帝曰。師出家與俗殊隔。能委命求法惠利蒼生。朕甚嘉焉。固不煩為愧。但念山川阻遠方俗異心。怪師能達也。對曰。奘聞乘疾風者造天地而非遠。馭龍舟者涉江海而不難。
【現代漢語翻譯】 現代漢語譯本：
這是吉祥的徵兆和符命。石碑上的文字清晰地記載著李唐王朝的永久統治。這既是爲了彰顯高祖廟的功業，又是爲了賜福於我這渺小之身。等到皇太子治理國家時，也降下了吉祥的符命，詳細地記錄了李氏的功績。我仰望天空，空有偉大的功績。我深知自己才疏學淺，更加敬畏。謹藉此大禮，再次獻上玉帛，向上感謝神靈的恩賜，以表達我虔誠敬畏之心。
評論說：瑞石上的文字自然顯現，這正是爲了彰顯太宗的盛德，並昭示靈驗的福祚長久。舊史將此事列于本紀，而歐陽修（Ouyang Xiu）文忠公將其刪入五行志，認為這是武則天（Wu Zetian）自稱慈氏菩薩，唐中宗（Tang Zhongzong）號稱佛光王的驗證。唐朝擁有天下，傳世二十代，只有唐高祖（Tang Gaozu）和唐武宗（Tang Wuzong）對佛教的正信微薄，其餘的皇帝都是在佛法地位中的人。所以七佛八菩薩以及上果佛作為世界之主，隨順因緣示現，遊戲生死罷了。豈止是中宗和則天而已呢？
《隆興佛教編年通論》卷第十一 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第十二
隆興府石室沙門 祖琇 撰
唐
貞觀十九年正月丙子，法師玄奘（Xuanzang）攜帶經書和佛像回到京師，留守房玄齡（Fang Xuanling）安排他住在弘福寺（Hongfu Temple），並上表稟告皇帝。壬辰日，玄奘前往東都。二月己亥日，在儀鸞殿（Yiluan Hall）覲見皇帝。皇帝說：『法師離開時為何不稟報？』玄奘回答說：『當初要離開時，我上了三次表，因為我的誠意和願望淺薄，沒有得到您的諒解和允許。我非常仰慕佛道，所以擅自私自出行，深感專擅之罪，非常愧疚和恐懼。』皇帝說：『法師出家與世俗隔絕，能夠委身求法，惠利蒼生，朕非常讚賞。不必為此感到慚愧。只是考慮到山川阻隔遙遠，各地風俗不同，擔心法師難以到達。』玄奘回答說：『玄奘聽說乘坐疾風的人，到達天地之間並不遙遠；駕馭龍舟的人，渡過江海也不困難。』
【English Translation】 English version:
These are auspicious omens and talismans. The inscriptions on the stone tablet clearly record the eternal reign of the Li Tang dynasty. This is both to highlight the achievements of the Gaozu Temple and to bestow blessings upon my humble self. When the Crown Prince governs the country, auspicious talismans will also descend, detailing the merits of the Li family. I look up to the sky, with only great achievements in name. Knowing my own limited abilities, I am filled with even greater awe. I dare to take advantage of this grand ceremony to offer jade and silk again, to thank the spirits for their blessings, and to express my sincere reverence.
It is commented: The inscriptions on the auspicious stone appear naturally, which is precisely to highlight the great virtue of Emperor Taizong (Taizong) and to show the longevity of the efficacious blessings. The old history listed this in the annals, while Ouyang Xiu (Ouyang Xiu), Duke Wenzhong, deleted it into the Treatise on the Five Elements, considering it a verification of Wu Zetian (Wu Zetian) claiming to be the Bodhisattva Maitreya and Emperor Zhongzong (Zhongzong) being called the King of Buddha Light. The Tang dynasty possessed the world and lasted for twenty generations. Only Emperor Gaozu (Gaozu) and Emperor Wuzong (Wuzong) of Tang had weak faith in Buddhism, while the rest of the emperors were people within the realm of Buddhist practice. Therefore, the Seven Buddhas, Eight Bodhisattvas, and the Buddhas of the highest fruition, as lords of the world, manifested according to circumstances, playing out the drama of birth and death. How could it be limited to Zhongzong and Wu Zetian alone?
Chronological Compilation of Buddhism during the Longxing Era, Volume 11 卍 New Continued Collection, Volume 75, No. 1512, Chronological Compilation during the Longxing Era
Chronological Compilation of Buddhism during the Longxing Era, Volume 12
Compiled by Zuxiu (Zuxiu), a Shramana of the Stone Chamber in Longxing Prefecture
Tang Dynasty
On the day of Bingzi in the first month of the nineteenth year of Zhenguan, Dharma Master Xuanzang (Xuanzang) returned to the capital with scriptures and Buddha images. Fang Xuanling (Fang Xuanling), the garrison commander, arranged for him to stay at Hongfu Temple (Hongfu Temple) and submitted a memorial to the emperor. On the day of Renchen, Xuanzang went to Dongdu. On the day of Jihai in the second month, he had an audience with the emperor in Yiluan Hall (Yiluan Hall). The emperor said, 'Why didn't you report when you left, Master?' Xuanzang replied, 'When I was about to leave, I submitted three memorials, but because my sincerity and wishes were shallow, I did not receive your understanding and permission. I deeply admired the Buddhist path, so I ventured to travel privately, and I am deeply ashamed and fearful of the crime of acting presumptuously.' The emperor said, 'Master, you have left home and are separated from the secular world. You are able to dedicate yourself to seeking the Dharma and benefiting sentient beings, and I greatly admire you. There is no need to feel ashamed. However, considering the remote mountains and rivers and the different customs of various places, I was worried that you would not be able to reach your destination.' Xuanzang replied, 'Xuanzang has heard that those who ride the swift wind reach the ends of the earth without difficulty; those who steer the dragon boat cross the rivers and seas without hardship.'
自陛下握乾符清四海。德籠九域仁被八區。淳風扇炎景之南。聖威震蔥嶺之外。所以戎夷君長每見翔云之鳥自東來者。猶疑發於上國。斂衽而敬之。況玄奘圓頂方足。親承化育者耶。既賴天威故得往還無難。帝曰。此長者之言。朕何敢當。因廣問雪嶺以西印度之境。玉燭和氣物產風俗。八王故跡七佛遺蹤。並博望之所不傳。班馬無得而載者。奘既親游其地。記憶無違。隨問而對皆有條理。帝大悅曰。師所經一百餘國。可盡掇其山川風俗。撰大唐西域記以遺後來。不亦美乎。奘奉詔將罷。帝謂侍臣曰。昔符堅稱道安為神器。舉國遵敬。朕觀法師詞吐溫雅風節貞峻。非徒不愧古人。實過之遠甚。司徒長孫無忌曰。誠如明詔。道安雖高行博識。然弘法之功固不如法師躬趨聖域。討論眾妙究探宗極者矣。時車駕將問罪高麗。聞法師之還期。暫引見。及對談論。不覺日莫。帝曰。匆匆言不盡懷。欲共法師東行省方觀俗。指揮之暇別更談敘可乎。對曰。玄奘遠歸兼有疹疾。不堪陪駕。帝曰。師向能孤遊絕域。今此行如跬步耳。尚何辭。對曰。陛下東征。六軍奉衛。伐亂誅奸。必有牧野之功昆陽之捷。玄奘亡所裨助。虛負道路之費。且兵刃交戰。佛制沙門不得觀視。惟陛下矜察。帝嘉納而止。奘因奏西域所獲梵本經論凡六百五十七部
{ "translations": [ "現代漢語譯本：自陛下您掌握政權，使天下太平，您的恩德籠罩四海，仁愛普及八方。淳厚的風氣吹拂到炎熱的南方，聖明的威望震懾到蔥嶺之外。因此，邊遠地區的君長們每當看到從東方飛來的鳥，還以為是來自上國，恭敬地整理衣襟表示敬意。更何況玄奘法師剃度出家，親自接受教化呢？他能夠往來無礙，實在仰仗陛下的威德。皇帝說：『大師過獎了，朕哪裡敢當。』於是廣泛詢問雪山以西印度的情形，包括氣候物產、風俗人情，以及八王（指釋迦牟尼佛涅槃后，分配佛舍利的八位國王）的故跡、七佛（過去七佛）的遺蹤，這些都是張騫（博望侯）所不能傳達的，司馬遷、班固也無法記載的。玄奘法師既然親自遊歷過那些地方，記憶沒有差錯，所以隨問隨答，都很有條理。皇帝非常高興地說：『法師您經歷了一百多個國家，可以把那裡的山川風俗都記錄下來，撰寫一部《大唐西域記》留給後人，豈不是一件美事？』玄奘法師接受詔命準備告退。皇帝對侍臣們說：『過去符堅稱讚道安法師為國家的寶器，全國上下都遵從敬仰他。朕看玄奘法師言辭溫和文雅，風骨節操貞正剛毅，不僅不遜色于古人，實際上還遠遠超過他們。』司徒長孫無忌說：『確實如陛下聖旨所言。道安法師雖然品行高尚，學識淵博，但是弘揚佛法的功績，確實不如玄奘法師親自前往聖地，研討各種精妙的佛法，探究佛法的最高境界。』當時皇帝準備出兵征討高麗，聽說玄奘法師回來的日期，就暫時召見了他。等到對談論佛法，不知不覺太陽就落山了。皇帝說：『時間匆忙，還有很多話沒來得及說。朕想和法師一起東行巡視各地風俗民情，在指揮軍隊的空閑時間，再另外談論，可以嗎？』玄奘回答說：『玄奘遠道歸來，又身患疾病，不能陪同陛下。』皇帝說：『法師您過去能夠獨自遊歷遙遠的異國他鄉，現在這次出行就像走幾步路一樣，還推辭什麼呢？』玄奘回答說：『陛下您東征，有六軍護衛，討伐叛亂，誅殺奸臣，一定會有牧野（周武王伐紂的戰場）的功勞，昆陽（劉秀以少勝多的戰場）的勝利。玄奘沒有什麼幫助，白白浪費道路上的費用。而且兵刃交戰，佛教戒律規定沙門不得觀看。希望陛下您能體諒。』皇帝高興地採納了他的意見，就此作罷。玄奘法師於是上奏說，從西域獲得的梵文佛經和論著，共有六百五十七部。", "English version: Since Your Majesty has held the mandate of heaven, bringing peace to the four seas, your virtue encompasses the nine regions, and your benevolence extends to the eight directions. The pure breeze wafts to the hot southern lands, and your sacred威震威震震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威威震威震威震威震威震威震威震威威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威震威" } ] }
。乞就嵩山少林寺為國宣譯。帝曰朕。頃為穆太后創弘福寺。極為虛靜。可就彼翻譯。所須並與玄齡平章。奘因進曰。百姓無知見。奘遠歸。妄有窺看。不徒妨廢法務。兼慮不測之患。愿得監門官以防釁隙。帝悅曰。師此言可謂保身之計。當爲處分。及罷。即別有旨差官監護。
二十年七月辛卯。法師玄奘表上新譯菩薩藏經．六門陀羅尼經．顯揚聖教論．大乘雜集論凡五部五十八卷。請帝為聖教序。降手來曰。省書具悉雅意。法師夙標高行早出塵表。泛寶舟而登彼岸。搜妙道而辟度門。弘闡大猷蕩除眾罪。朕學淺心拙在物猶迷。況佛道幽微豈能仰贊。側請為序非己所聞。奘重表請曰。伏奉墨敕猥垂奘諭。祇奉綸言精守振越。玄奘行業空疏謬參緇侶。幸屬九瀛有截四海。無虞馮皇靈以遠征。恃國威而訪道。窮遐冒險雖勵愚誠。纂異懷荒實資朝化。所獲經論蒙遣翻譯。見成卷軸未有銓序。伏惟陛下睿思云敷天華景爛。理苞系表調逸咸英。跨千古以飛聲。掩百王而騰實。切以神力無方。非神思不足銓其理。聖教玄遠。非聖藻何以序其源。故乃冒犯威嚴敢希題目。宸眷沖邈不蒙矜許。撫躬累息相顧失圖。奘聞日月麗天既分輝于戶牖。江河紀地亦流潤于巖崖。雲和廣樂不秘響于聾聵。金玉奇珍豈韜彩于愚瞽。敢緣此理重有
【現代漢語翻譯】 現代漢語譯本： 玄奘請求到嵩山少林寺為國家翻譯佛經。太宗皇帝說：『朕近來為穆太后建立了弘福寺，那裡非常清靜，可以到那裡翻譯。所需的一切都與玄齡商議。』玄奘於是進言說：『百姓沒有見識，玄奘遠道歸來，難免有人窺視，不僅妨礙翻譯佛經的事務，還擔心發生意外。希望派一名監門官來防止事端。』太宗皇帝高興地說：『法師此言可謂是保身之計，朕會安排的。』退朝後，另有旨意派遣官員監護。 貞觀二十年七月辛卯，法師玄奘上表呈獻新翻譯的《菩薩藏經》、《六門陀羅尼經》、《顯揚聖教論》、《大乘雜集論》共五部五十八卷，請求太宗皇帝為聖教作序。太宗皇帝回信說：『讀了你的奏章，完全瞭解你的心意。法師你一向品行高潔，早早地超脫塵世，乘坐寶船到達彼岸，探尋精妙的佛法，開闢度人的法門，弘揚偉大的事業，消除眾生的罪過。朕學識淺薄，心思愚鈍，對世間的事物還迷惑不解，更何況是深奧微妙的佛法，哪裡能夠讚揚呢？懇請朕作序，實在不是朕所能勝任的。』玄奘再次上表請求說：『臣玄奘拜讀皇上的批示，深感皇恩浩蕩。玄奘我學識淺薄，謬入僧侶之列，幸逢天下太平，四海安定，憑藉皇上的威靈遠道求法，雖然竭盡愚誠，但所獲經論能夠翻譯成漢文，實在仰仗朝廷的教化。現在已經翻譯完成的經卷還沒有序言。伏惟陛下聖明，睿智如雲，文采煥發，義理精深，超越古今，聲名遠揚。臣以為，神力無邊，非神思不足以詮釋其理；聖教玄妙深遠，非聖人之文藻何以敘述其淵源。所以臣冒犯天威，斗膽懇請皇上題寫序言。』但皇上沒有答應。臣深感不安，不知如何是好。臣聽說，日月照耀天空，也分光給門窗；江河滋潤大地，也流淌到山崖。美妙的音樂不會對聾子保密，珍貴的寶物也不會對瞎子隱藏光彩。臣敢以此理再次進言。』
【English Translation】 English version: Xiang requested to go to Shaolin Temple of Mount Song to translate Buddhist scriptures for the country. Emperor Taizong said, 'I recently built Hongfu Temple for Empress Mu, which is very quiet. You can translate there. Discuss all the needs with Xuanling.' Xuanzang then said, 'The people are ignorant. Xuanzang has returned from afar, and some may spy on him, which will not only hinder the translation of Buddhist scriptures but also worry about unexpected events. I hope to send a gatekeeper to prevent incidents.' Emperor Taizong said happily, 'Master, your words can be described as a plan to protect yourself. I will arrange it.' After the court, there was another decree to send officials to supervise. In the year of Xinmao in July of the twentieth year of Zhenguan, the Dharma Master Xuanzang presented a memorial to present the newly translated Bodhisattva-pitaka Sutra (Pusa Zang Jing) (Bodhisattva Collection Sutra), Six-Door Dharani Sutra (Liu Men Tuoluoni Jing) (Six-Door Dharani Sutra), Treatise on the Manifestation of the Holy Teaching (Xianyang Shengjiao Lun) (Treatise on the Manifestation of the Holy Teaching), and Compendium of the Great Vehicle (Dacheng Zaji Lun) (Compendium of the Great Vehicle), a total of five parts and fifty-eight volumes, requesting Emperor Taizong to write a preface for the holy teaching. Emperor Taizong replied, 'After reading your memorial, I fully understand your intentions. Dharma Master, you have always been of noble character and have long transcended the world, taking a treasure ship to reach the other shore, searching for the wonderful Dharma, opening the door to salvation, promoting great undertakings, and eliminating the sins of all beings. I am shallow in learning and dull in mind, and I am still confused about things in the world, let alone the profound and subtle Buddhist Dharma, how can I praise it? Asking me to write a preface is really beyond my ability.' Xuanzang again presented a memorial requesting, 'I, Xuanzang, have read your Majesty's instructions and deeply feel the grace of the Emperor. I, Xuanzang, am shallow in learning and have mistakenly entered the ranks of monks. Fortunately, the world is peaceful and the four seas are stable. Relying on the Emperor's power, I have traveled far to seek the Dharma. Although I have exhausted my foolish sincerity, the scriptures I have obtained can be translated into Chinese, which is really due to the teachings of the court. Now the translated scriptures do not yet have a preface. I hope that your Majesty is wise, with wisdom like clouds and brilliant writing, profound in meaning, surpassing the past and present, and with a far-reaching reputation. I believe that divine power is boundless, and divine thought is needed to interpret its meaning; the holy teaching is profound and far-reaching, and only the writing of a sage can describe its origin. Therefore, I have offended the majesty of the heavens and boldly request your Majesty to write a preface.' But the Emperor did not agree. I feel uneasy and do not know what to do. I have heard that the sun and moon shine in the sky and also share their light with doors and windows; rivers and rivers nourish the earth and also flow to the cliffs. Wonderful music will not be kept secret from the deaf, and precious treasures will not hide their brilliance from the blind. I dare to speak again based on this principle.'
于祈。伏乞雷雨曲垂天文俯照。配兩儀而同久。與二曜而俱懸。然則鷲嶺微言假神筆而弘遠。雞園奧典詫英詞而宣揚。豈止區區梵眾獨荷恩榮。蠢蠢迷生方超塵累而已。制許之。
是歲法師慧棱卒。棱以講業為時宗匠。嘗謂人曰。夫講說要如履劍刃決無他顧。乃可自期精到。至是忽有青衣報天帝請講經。遂卒。俄頃遠近皆聞空中殷然有鼓吹迎從之聲。
二十一年。帝得秘讖云。唐三世而後女主。武王代有天下。遂密召太史令李淳風訪其事。對曰。臣據術推之。其兆已成。今在陛下宮中矣。逾三十年當有天下。誅唐子孫殆盡。帝曰。疑似者殺之何如。對曰。天命不可易。且真王者不死。徒使疑似之戮淫及無辜。今既在宮。已是陛下眷屬。更三十年又當哀老。老則心慈。雖受終易姓。于陛下子孫或不甚損。今若戮之。即當復生。少壯嚴毒。況又立仇。則陛下子孫必無遺類。帝善其言而止。
二十二年六月。帝在玉華宮召法師玄奘見於玉華殿。帝曰。朕在京苦暑。故就此宮。泉石既涼氣力稍佳。然憶法師。故茲相屈涉涂當大勞也。奘謝曰。四海黎庶依陛下而生。聖躬不安則率土煌灼。伏聞鑾輿至此。御膳順宜。凡預含靈孰不舞蹈。愿陛下永保崇高與天地無極。玄奘庸薄猥蒙齒召。銜荷而來不覺為勞。帝以
【現代漢語翻譯】 現代漢語譯本：祈求您。懇請雷雨般的恩澤垂注，如天文般照耀，與天地同久，與日月同輝。這樣，鷲峰（靈鷲山，釋迦牟尼佛說法之地）的微妙之言，就能借助神妙的筆力而弘揚深遠；雞園（雞園寺，佛教寺院）的精深典籍，就能憑藉卓越的文辭而宣揚光大。豈止是小小的梵眾（佛教僧侶）獨自承受恩榮，就連蠢動的迷途眾生，也能超脫塵世的束縛。準許了他們的請求。
這一年，法師慧棱去世。慧棱以講經說法作為當時的宗師。他曾經對人說：『講經說法要像走在劍刃上一樣，決不能有其他顧慮，這樣才可以期望達到精深透徹的境界。』到這時，忽然有青衣人來報，說天帝請他去講經。於是就去世了。不久，遠近的人都聽到空中傳來隆隆的鼓樂聲，像是迎接送行一樣。
貞觀二十一年，唐太宗得到一個秘密的預言，說『唐朝三代之後會出現女主，武姓之人將取代唐朝擁有天下。』於是秘密召見太史令李淳風，詢問這件事。李淳風回答說：『臣根據術數推算，這個徵兆已經形成了，現在就在陛下的宮中。三十多年後她將擁有天下，誅殺唐朝的子孫幾乎殆盡。』太宗說：『對那些疑似的人，殺了怎麼樣？』李淳風回答說：『天命是不可改變的，而且真正的王者是不會死的。只是使那些疑似的人遭受殺戮，牽連到無辜的人。現在既然在宮中，已經是陛下的眷屬，再過三十年也應當衰老了，衰老了就會心慈手軟。即使最終改朝換姓，對陛下的子孫或許不會造成很大的損害。現在如果殺了她，就會再次轉生，年少力壯而且嚴酷狠毒，況且又結下了仇恨，那麼陛下的子孫必定沒有留下來的。』太宗認為他的話有道理，就停止了。
貞觀二十二年六月，太宗在玉華宮召見法師玄奘，在玉華殿見面。太宗說：『朕在京城苦於暑熱，所以來到這座宮殿。這裡的泉水和石頭都很涼爽，精神體力稍微好些。但是思念法師，所以委屈您長途跋涉前來，一定很辛苦吧。』玄奘謝道：『四海的百姓依靠陛下而生存，聖上的身體不安，那麼天下都會感到惶恐不安。聽說皇上的車駕來到這裡，飲食起居都很適宜，凡是預先得到訊息的生物，誰不歡欣鼓舞呢？愿陛下永遠保持崇高的地位，與天地同壽。玄奘庸碌淺薄，承蒙陛下召見，銜命而來，不覺得辛苦。』太宗認為
【English Translation】 English version: I pray. I earnestly request that the grace of thunder and rain be bestowed, shining like the heavens, enduring as long as the universe, and radiant as the sun and moon. In this way, the subtle words of Vulture Peak (Grdhakuta, the place where Shakyamuni Buddha preached) can be propagated far and wide through divine writing; the profound scriptures of Chicken Garden (Kukkutarama Monastery, a Buddhist monastery) can be proclaimed and magnified through excellent language. It is not only the humble Sangha (Buddhist monks) who alone receive grace and glory, but even the ignorant and deluded beings can transcend the burdens of the world. Permission was granted.
In this year, Dharma Master Huileng passed away. Huileng was a master of his time in preaching the Dharma. He once said to people, 'Preaching the Dharma should be like walking on the edge of a sword, without any other considerations, so that one can expect to achieve profound and thorough understanding.' At this time, suddenly a person in green robes came to report that the Emperor of Heaven had invited him to preach the Dharma. Then he passed away. Soon, people far and near heard the sound of drums and music in the air, as if welcoming and sending him off.
In the twenty-first year of the Zhenguan era, Emperor Taizong received a secret prophecy saying, 'After three generations of the Tang Dynasty, there will be a female ruler, and someone with the surname Wu will replace the Tang Dynasty and possess the empire.' So he secretly summoned the Grand Astrologer Li Chunfeng to inquire about this matter. Li Chunfeng replied, 'According to my calculations, the omen has already formed and is now in Your Majesty's palace. In more than thirty years, she will possess the empire and almost completely exterminate the descendants of the Tang Dynasty.' Emperor Taizong said, 'What if we kill those who are suspected?' Li Chunfeng replied, 'The mandate of Heaven cannot be changed, and a true king cannot be killed. It would only cause the slaughter of those who are suspected and implicate the innocent. Now that she is in the palace, she is already a member of Your Majesty's family. In another thirty years, she should be old and compassionate. Even if she eventually changes the dynasty, it may not cause much harm to Your Majesty's descendants. If we kill her now, she will be reborn, young, strong, and cruel, and will also establish hatred. Then Your Majesty's descendants will surely have no survivors.' Emperor Taizong thought his words were reasonable and stopped.
In the sixth month of the twenty-second year of the Zhenguan era, Emperor Taizong summoned Dharma Master Xuanzang at the Yuhua Palace and met him in the Yuhua Hall. Emperor Taizong said, 'I am suffering from the heat in the capital, so I came to this palace. The springs and rocks here are cool, and my energy is slightly better. But I miss the Dharma Master, so I have troubled you to travel a long distance, which must have been very tiring.' Xuanzang thanked him and said, 'The people of the world depend on Your Majesty for their livelihood. If Your Majesty's body is unwell, then the whole world will feel uneasy. I heard that Your Majesty's carriage has arrived here, and your diet and daily life are suitable. Who among the sentient beings who have received the news is not dancing with joy? May Your Majesty forever maintain your lofty position and be as eternal as heaven and earth. Xuanzang is mediocre and shallow, but I am honored to be summoned by Your Majesty, and I do not feel tired in carrying out your orders.' Emperor Taizong thought
法師德業沖博儀表絕倫。欲令罷道共康庶政。因曰。昔三五帝王靡不以六合務廣萬機事殷不能遍理。故周憑十亂。舜托五臣。翼亮朝猷弼諧邦國。彼盛明之後且爾。況朕寡昧而不寄眾哲哉。意欲法師脫緇服。掛纁衣。升鉉路以陳謀。坐槐庭而論道。師意何如。對曰。玄奘微生。伏奉明詔。稱三五之君不能獨治。寄諸賢哲共而成之。此陛下盛德含光謙讓之詞。在理則不爾也。何哉。使臣能至治。杰紂相靈之君豈無臣耶。以此而言。不必由也。伏惟陛下。聖哲之治一人紀綱。萬事鹹得其緒。況撫運已來。天地休平中外寧晏。皆陛下不荒不矜不麗不侈。競競業業。雖休勿休。居安思危。為善承天之所致也。余何預焉。請粗陳其梗概。陛下經緯八弦驅駕豪傑。戡定禍亂崇闡壅熙。聰明文思之德。體元合極之姿。皆天之所授。無假於人。一也。敦本棄末。崇儒尚德。移澆風于季俗。反淳政于上古。賦遵薄制。刑用輕典。九州四海稟識懷生。俱沐恩波咸遂安逸。此又聖心自化無假於人。二也。至道旁通深仁遠洽。東逾日域西邁昆丘。南盡炎州北窮玄塞。雕題鼻飲之俗。奔服左衽之人。靡不候風瞻雨。稽顙屈膝。獻琛貢寶充委夷邸。此又天威所感無假於人。三也。獫狁為患其來自久。五帝所不止。三王莫能制。遂使渭河為被髮之野。
【現代漢語翻譯】 現代漢語譯本：法師（指玄奘）的德行和學識淵博精深，儀表風度也超凡脫俗。皇上想讓他放棄僧侶身份，一同參與治理國家大事。於是（皇上）說：『從前的三皇五帝，沒有哪個不是因為天下事務繁多，國家政事繁忙，無法全部親自處理，所以周朝依靠『十亂』（指輔佐周文王的十位賢臣），舜帝託付『五臣』（指舜帝的五位大臣）。他們輔助君王，匡正國家。即使是聖明君王的時代尚且如此，更何況我才疏學淺，不能不依靠眾多賢才呢？』（皇上）想讓法師脫下僧袍，穿上官服，走上仕途來獻計獻策，坐在朝廷上參與議政論道。法師意下如何？』 玄奘回答說：『我玄奘出身卑微，承蒙陛下聖旨，說三皇五帝不能獨自治理國家，要依靠賢才共同完成。這是陛下您盛德含光，謙虛禮讓的言辭。但從道理上來說，並非如此。為什麼呢？如果大臣賢能就能使國家達到大治，那麼夏桀、商紂這些昏庸君王的輔佐大臣難道沒有賢能之士嗎？由此來說，不一定需要依靠他人。』 『我懇請陛下明鑑，聖明君王的治理，由君王一人掌握綱紀，所有事情都能有條不紊。況且自從陛下登基以來，天地祥和，國家內外安寧，這都是陛下不荒廢政事，不驕傲自滿，不追求奢華，兢兢業業，即使在太平時期也不懈怠，居安思危，行善事順應天意的結果。我又能參與什麼呢？請允許我粗略地陳述其中的大概情況。』 『陛下您運籌帷幄，駕馭英雄豪傑，平定禍亂，推崇闡揚雍熙之治。您聰明睿智，文采斐然，具備體察天道，符合極致的資質，這些都是上天賦予的，不需要依靠他人。這是第一點。』 『陛下您重視根本，拋棄末節，崇尚儒學，推崇道德，改變澆薄的社會風氣，使政治風氣迴歸上古的淳樸。賦稅遵循輕徭薄賦的制度，刑罰使用寬大仁厚的法律。九州四海所有有知覺有生命的東西，都沐浴在您的恩澤之下，都能夠安居樂業。這又是陛下聖心自我教化，不需要依靠他人。這是第二點。』 『陛下的至高德行傳播四方，深厚的仁愛遠播各地。東邊超過日本，西邊到達崑崙山，南邊到達炎熱的南方，北邊到達寒冷的北方。那些在臉上刻畫圖案，用鼻子飲水的民族，以及那些歸順的少數民族，沒有不觀望風向，仰慕您的恩德，叩拜屈膝，進獻珍寶，堆滿了接待外國使者的館舍。這又是天威所感，不需要依靠他人。這是第三點。』 『獫狁（古代中國北方民族）為禍患由來已久，五帝（指中國上古時期的五位帝王）都不能阻止，三王（指夏禹、商湯、周文王）也不能制服。以至於使得渭河一帶成為披頭散髮之人的地方。』
【English Translation】 English version: The Dharma Master (referring to Xuanzang) possessed profound virtue and extensive knowledge, and his appearance and demeanor were extraordinary. The Emperor desired him to relinquish his monastic life and participate in governing the country together. Therefore, (the Emperor) said: 'None of the Three Sovereigns and Five Emperors of the past did not rely on others because the affairs of the world were numerous and the affairs of the state were busy, and they could not handle them all personally. Therefore, the Zhou Dynasty relied on the 'Ten Talents' (referring to the ten virtuous ministers who assisted King Wen of Zhou), and Emperor Shun entrusted the 'Five Ministers' (referring to the five ministers of Emperor Shun). They assisted the monarch and rectified the country. Even in the era of enlightened monarchs, it was still like this, let alone that I am of meager talent and cannot but rely on many wise men?' (The Emperor) wanted the Dharma Master to take off his monk's robe, put on an official's robe, embark on an official career to offer advice and suggestions, and sit in the court to participate in discussing politics and Tao. What does the Dharma Master think?' Xuanzang replied: 'I, Xuanzang, am of humble origin, and I am honored to receive Your Majesty's decree, saying that the Three Sovereigns and Five Emperors could not govern the country alone and had to rely on virtuous talents to complete it together. These are Your Majesty's words of great virtue, humility, and courtesy. But in terms of reason, it is not so. Why? If ministers are virtuous enough to bring great order to the country, then do the ministers who assisted the fatuous monarchs such as Jie of Xia and Zhou of Shang not have virtuous men? From this point of view, it is not necessarily necessary to rely on others.' 'I implore Your Majesty to understand that the governance of an enlightened monarch is that the monarch alone grasps the principles, and all things can be in order. Moreover, since Your Majesty ascended the throne, the heavens and the earth have been auspicious, and the country has been peaceful both internally and externally. This is all because Your Majesty does not neglect state affairs, is not arrogant and complacent, does not pursue extravagance, is diligent and conscientious, and does not slacken even in times of peace, thinking of danger in times of peace, and doing good deeds to conform to the will of Heaven. What can I participate in? Please allow me to briefly state the general situation.' 'Your Majesty plans strategies and drives heroes and talents, pacifies disasters and chaos, and promotes and elucidates the rule of Yongxi. Your Majesty is intelligent and wise, with outstanding literary talent, and possesses the qualities of understanding the Tao of Heaven and conforming to the ultimate. These are all bestowed by Heaven and do not need to rely on others. This is the first point.' 'Your Majesty values the fundamental and abandons the trivial, respects Confucianism, promotes morality, changes the superficial social atmosphere, and restores the political atmosphere to the simplicity of ancient times. The tax system follows the system of light taxes and levies, and the punishment uses lenient and benevolent laws. All sentient beings in the nine provinces and four seas are bathed in Your Majesty's grace and can live and work in peace and contentment. This is also Your Majesty's self-cultivation of the holy mind and does not need to rely on others. This is the second point.' 'Your Majesty's supreme virtue spreads in all directions, and profound benevolence spreads far and wide. To the east, it exceeds Japan, to the west, it reaches the Kunlun Mountains, to the south, it reaches the hot south, and to the north, it reaches the cold north. Those ethnic groups who draw patterns on their faces and drink water with their noses, as well as those who submit, all observe the wind direction and admire Your Majesty's grace, kowtowing and kneeling, offering treasures, and filling the residences for foreign envoys. This is also inspired by the majesty of Heaven and does not need to rely on others. This is the third point.' 'The Xiongnu (ancient northern ethnic group in China) have been a scourge for a long time, and the Five Emperors (referring to the five emperors of ancient China) could not stop them, and the Three Kings (referring to Yu of Xia, Tang of Shang, and Wen of Zhou) could not subdue them. As a result, the Wei River area became a place for people with disheveled hair.'
酆鄗為鳴鏑之場。中國陵遲丐奴得逞。殷周已來不能攘弭。至漢武窮兵衛霍盡力。雖收枝葉根本猶存。自是而後無聞良䇿。陛下御圖一征斯殄。傾巢倒穴無復孑遺。浣海燕然之域盡入提封。單于弓騎之人俱充臣妾。若言由人。則虞舜已來賢輔多矣。何因不獲。故知有道斯得無假於人。四也。高麗小蕃失禮上國。煬帝總天下之師三自征伐。攻城無傷半堞。掠卒不獲一人。虛喪六軍狼狽而返。陛下暫行提數萬騎。摧駐蹕之強陣。破遼蓋之堅城。振旅凱旋。俘馘三十餘萬。用兵御將其道不殊。隋以之亡唐以之得。故知由主無假於人。五也。天地交泰日月光華。和氣氤氳慶雲紛郁。五靈見質一角呈奇。白狼白狐朱鷹朱草。昭彰雜沓無量億千不可遍舉。皆應德而至無假於人。六也。明詔乃欲比喻前王寄功十亂。切為陛下不取。縱復須才。今亦伊呂多矣。玄奘庸陋何足以預之。至於守戒緇門闡揚遺法。此其誠愿。伏乞天慈終而不奪。帝大悅曰。師所陳。並上玄垂祐。及宗廟之靈。卿士之力。朕安能自致哉。師既欲敷揚妙道。亦不固違高志。中書令褚遂良曰。今四海廓清。九域寧晏。皆陛下聖德。實如法師之言。帝笑曰。不如此。珍裘豈一狐之腋。大廈必眾材共成。何有君能獨濟。法師欲自全雅操。故濫相光飾耳。因問比譯何經。對
【現代漢語翻譯】 現代漢語譯本 酆鄗（地名，古代的狩獵場所）曾是鳴鏑（響箭）的場所。中國逐漸衰敗，以至於讓乞丐和奴隸都能得逞。自殷周以來，都不能消除邊患。到了漢武帝，耗盡兵力，衛青、霍去病竭盡全力，雖然收復了一些邊境地區，但根本問題仍然存在。自那以後，就再也沒有聽說過什麼好的策略。陛下您親自指揮，一次征討就徹底消滅了敵人。傾覆敵人的巢穴，搗毀敵人的老巢，沒有留下一個活口。整個燕然山（山名，古代的邊境）以北的地區都納入了國家的版圖。匈奴的弓箭手和騎兵都成了您的臣民和奴隸。如果說這要歸功於人才，那麼自虞舜以來，賢能的輔佐大臣就很多了，為什麼以前沒有成功呢？所以說，有道義才能成功，不需要依靠別人。這是第四點。 高麗（古代國家名）這些小國對上國無禮。隋煬帝動用全國的軍隊，三次親自征討，攻打城池卻連半個城垛都沒有損壞，抓捕士兵也沒有抓到一個。白白地損失了六軍，狼狽地返回。陛下您只率領幾萬騎兵，就摧毀了敵人的強大陣地，攻破了遼東、蓋牟（均為地名）的堅固城池。凱旋而歸，俘虜和斬殺敵人三十多萬人。用兵和駕馭將領的道理並沒有什麼不同，隋朝因此滅亡，唐朝因此興盛。所以說，這取決於君主，不需要依靠別人。這是第五點。 天地交合，陰陽調和，日月光輝照耀。祥和之氣瀰漫，慶雲繽紛飄動。五靈（指麒麟、鳳凰、龜、龍、白虎五種祥瑞之獸）顯現，獨角獸呈現奇異。白狼、白狐、朱鷹、朱草等祥瑞之物，紛紛出現，數不勝數，無法一一列舉。這些都是應您的德行而來的，不需要依靠別人。這是第六點。 聖上的詔書想要把功勞比作以前的帝王，把功績寄託於十個輔佐大臣，我私下認為陛下不應該這樣做。縱然需要人才，現在像伊尹、呂尚這樣的人才也很多。玄奘我庸碌無能，怎麼能夠參與其中呢？至於我這個出家人，只想遵守戒律，弘揚佛法，這才是我的真心願望。懇請陛下慈悲，成全我的心願。皇帝非常高興地說：『大師您所說的，都是上天保佑，以及宗廟神靈的庇護，還有各位卿士的努力，我怎麼能獨自做到呢？大師您既然想要弘揚佛法，我也不強行違背您的志向。』中書令褚遂良說：『現在四海清平，天下安寧，這都是陛下的聖明德行，確實像法師所說的那樣。』皇帝笑著說：『不是這樣的。珍貴的皮裘難道只靠一隻狐貍的腋下之毛就能做成嗎？高大的房屋必定要靠眾多的木材共同建成。哪裡有君主能夠獨自完成的呢？法師您是想要保全自己的高尚品格，所以才過分地讚美我罷了。』於是問玄奘翻譯了什麼佛經，玄奘回答說：
【English Translation】 English version Feng Hao (place name, ancient hunting ground) was once a place for sounding arrows. China gradually declined, to the point where even beggars and slaves could succeed. Since the Yin and Zhou dynasties, border troubles could not be eliminated. By the time of Emperor Wu of the Han Dynasty, military force was exhausted, and Wei Qing and Huo Qubing did their best. Although some border areas were recovered, the fundamental problem remained. Since then, no good strategy has been heard of. Your Majesty personally commanded, and one expedition completely wiped out the enemy. Overturning the enemy's nests and destroying the enemy's lairs, not a single survivor was left. The entire area north of Yanshan Mountain (mountain name, ancient border) was incorporated into the national territory. The Xiongnu archers and cavalry became your subjects and slaves. If this is attributed to talent, then since Yu Shun, there have been many virtuous ministers, why did they not succeed before? Therefore, it is said that only with morality can one succeed, without relying on others. This is the fourth point. Goryeo (ancient country name) and other small countries were disrespectful to the superior country. Emperor Yang of the Sui Dynasty mobilized the army of the whole country and personally征伐 three times, attacking cities without damaging even half a battlement, and capturing not a single soldier. He lost six armies in vain and returned in a disheveled manner. Your Majesty led only tens of thousands of cavalry, and destroyed the enemy's strong positions, and captured the strong cities of Liaodong and Gaimou (both place names). Returning in triumph, more than 300,000 enemies were captured and killed. The principles of using troops and driving generals are not different. The Sui Dynasty perished because of this, and the Tang Dynasty prospered because of this. Therefore, it is said that it depends on the monarch, without relying on others. This is the fifth point. Heaven and earth are in harmony, yin and yang are in harmony, and the sun and moon shine brightly. Auspicious air is diffused, and auspicious clouds are fluttering. Five spirits (referring to the five auspicious beasts of Qilin, Phoenix, Turtle, Dragon, and White Tiger) appear, and the unicorn presents strangeness. White wolves, white foxes, red eagles, red grasses and other auspicious things appear one after another, countless and cannot be listed one by one. These are all due to your virtue and do not need to rely on others. This is the sixth point. The imperial edict wants to compare the merits to the previous emperors and entrust the achievements to ten auxiliary ministers. I privately think that Your Majesty should not do this. Even if talent is needed, there are many talents like Yi Yin and Lü Shang now. Xuanzang, I am mediocre and incompetent, how can I participate in it? As for me, a monk, I only want to abide by the precepts and promote Buddhism. This is my true wish. I implore Your Majesty to be merciful and fulfill my wish. The emperor was very happy and said: 'What Master said is all blessed by heaven, and protected by the spirits of the ancestral temple, and the efforts of all the ministers. How can I do it alone? Since Master wants to promote Buddhism, I will not force you to violate your ambition.' Chu Suiliang, the Zhongshu Ling, said: 'Now the four seas are peaceful and the world is peaceful. This is all due to Your Majesty's sage virtue, just as the Master said.' The emperor smiled and said: 'It's not like this. Can a precious fur coat be made only from the armpit hair of a fox? Tall houses must be built by many timbers together. How can a monarch complete it alone? Master, you want to preserve your noble character, so you are excessively praising me.' Then he asked Xuanzang what Buddhist scriptures he had translated, and Xuanzang replied:
曰瑜伽師地論。帝曰明何等義。對曰此彌勒大士所造明十七地義。曰何謂十七地。奘曰。六識相應地．有尋有伺地．無尋唯伺地．無尋無伺地．三摩呬多地．有心地．無心地．聞所成地．思所成地．修所成地．聲聞地．獨覺地．菩薩地．有餘依地．無餘依地。是為十七。及標舉綱目陳列大義。帝深愛焉。遣使取論入宮。凡一百卷。帝自詳覽。睹其詞義宏奧。非向所聞。謂侍臣曰。朕觀法師新譯經論。猶瞻天瞰海莫極高深。頃既軍國務殷未暇委尋。今而後知宗源杳曠。顧儒道九流猶汀瀅之方溟渤耳。因敕有司揀秘書手寫新譯經論各九部。令宣賜九道總管展轉流佈。冀率土之內同稟未聞之法。
司徒長孫無忌．中書令褚遂良奏曰。佛教沖玄。天人莫測。言本則甚深。語門則難入。伏惟陛下。至道照明輝光昱日。澤沾遐界化溢中區。擁護五乘建立三寶。致法師當叔葉而秀質。間千載而挺生。陟重險以求經。履危涂而訪道。見珍異俗。具獲真文。歸國翻宣若庵摩之始說。精文奧義猶金口之新開。皆陛下聖德所感。臣等愚瞽預此見聞。苦海波瀾舟航有寄。況天慈廣遠使布之九州。蠢蠢黔黎俱餐妙法。臣等億劫忻逢不勝慶幸。
二十二年六月帝撰大唐三藏聖教序成。御慶福殿。百官陪位。宣法師玄奘升殿賜坐。來弘文
【現代漢語翻譯】 現代漢語譯本：皇帝問道：『《瑜伽師地論》（Yogacarabhumi-sastra）闡明了什麼意義？』玄奘回答說：『這是彌勒（Maitreya）大士所造，闡明了十七地（Saptadasa-bhumi）的意義。』皇帝問：『什麼是十七地？』玄奘說：『六識相應地（Sadvijnana-anuvartana-bhumi）、有尋有伺地（Savitarka-savicara-bhumi）、無尋唯伺地（Avitarka-vicara-matra-bhumi）、無尋無伺地（Avitarka-avicara-bhumi）、三摩呬多地（Samahita-bhumi）、有心地（Sacitta-bhumi）、無心地（Acitta-bhumi）、聞所成地（Sruta-mayi-bhumi）、思所成地（Cinta-mayi-bhumi）、修所成地（Bhavana-mayi-bhumi）、聲聞地（Sravaka-bhumi）、獨覺地（Pratyekabuddha-bhumi）、菩薩地（Bodhisattva-bhumi）、有餘依地（Sopadhisesa-nirvana-bhumi）、無餘依地（Nirupadhisesa-nirvana-bhumi），這就是十七地。』並標舉綱目，陳列大義。皇帝對此深為喜愛，派遣使者到取經論入宮，共一百卷。皇帝親自詳細閱讀，看到其中的詞義宏大深奧，與之前所聞大不相同，對侍臣說：『朕觀看法師新翻譯的經論，猶如瞻仰天空，俯瞰大海，莫測其高深。之前因為軍國事務繁忙，沒有時間仔細研究，現在才知道佛法宗源的深遠廣闊，相比之下，儒家道家以及其他各家學說，就像小水洼與大海相比一樣。』於是下令有關部門挑選秘書手寫新翻譯的經論各九部，命令分發給九道總管，讓他們輾轉流佈，希望全國上下都能共同接受這從未聽聞的佛法。 司徒長孫無忌、中書令褚遂良上奏說：『佛教玄妙深奧，天人難以測度，其根本道理非常深邃，進入的門徑非常困難。恭敬地認為陛下聖明，光輝如同太陽一樣照耀，恩澤遍及遠方，教化充滿中原地區，擁護五乘（Panca-yana），建立三寶（Tri-ratna），使得法師在末世之時展現出卓越的資質，在千年之中應運而生。攀登重重險阻去求取經書，經歷危險的道路去尋訪佛法，見識了珍奇的異域風俗，完整地獲得了真實的經文。回國翻譯宣講，如同庵摩羅果（Amra）的最初說法，精妙的文字和深奧的含義，就像佛陀金口（Buddha-vacana）的重新開啟，這都是陛下聖德所感召。我們這些愚昧之人，有幸能夠親身見聞，在苦海（Dukkha-sagara）的波濤中，有了可以依靠的舟船。更何況陛下慈悲心懷廣闊，將佛法傳播到九州，使所有百姓都能享用這美妙的佛法。我們億萬劫以來有幸遇到這樣的盛事，感到無比慶幸。』 二十二年六月，皇帝撰寫《大唐三藏聖教序》（Datang Sanzang Shengjiao Xu）完成，在慶福殿舉行儀式，百官陪同。宣法師玄奘升殿賜座，來弘揚佛法。
【English Translation】 English version: The Emperor asked: 'What meaning does the Yogacarabhumi-sastra (瑜伽師地論) elucidate?' Xuanzang (玄奘) replied: 'This was composed by the Bodhisattva Maitreya (彌勒), elucidating the meaning of the Seventeen Grounds (Saptadasa-bhumi).' The Emperor asked: 'What are the Seventeen Grounds?' Xuanzang said: 'The Ground of Correspondence with the Six Consciousnesses (Sadvijnana-anuvartana-bhumi), the Ground with Investigation and Analysis (Savitarka-savicara-bhumi), the Ground without Investigation but with Analysis Only (Avitarka-vicara-matra-bhumi), the Ground without Investigation and without Analysis (Avitarka-avicara-bhumi), the Ground of Samahita (三摩呬多地), the Ground with Mind (Sacitta-bhumi), the Ground without Mind (Acitta-bhumi), the Ground Accomplished by Hearing (Sruta-mayi-bhumi), the Ground Accomplished by Thinking (Cinta-mayi-bhumi), the Ground Accomplished by Cultivation (Bhavana-mayi-bhumi), the Ground of Sravakas (聲聞地), the Ground of Pratyekabuddhas (獨覺地), the Ground of Bodhisattvas (菩薩地), the Ground with Remainder of Attachment (Sopadhisesa-nirvana-bhumi), the Ground without Remainder of Attachment (Nirupadhisesa-nirvana-bhumi). These are the Seventeen Grounds.' He also highlighted the key points and presented the great meanings. The Emperor deeply admired this and sent messengers to retrieve the treatises to the palace, totaling one hundred volumes. The Emperor personally examined them in detail, and seeing that the words and meanings were vast and profound, unlike anything he had heard before, he said to his attendants: 'When I observe the new translations of sutras and treatises by the Dharma Master, it is like gazing at the sky and overlooking the sea, immeasurably high and deep. Previously, I was too busy with military and state affairs to study them carefully, but now I know the source of Buddhism is vast and boundless. Compared to it, Confucianism, Taoism, and the other schools of thought are like puddles compared to the ocean.' Therefore, he ordered the relevant departments to select secretaries to hand-copy nine copies each of the newly translated sutras and treatises, and ordered them to be distributed to the chief administrators of the Nine Circuits, so that they could be circulated and spread, hoping that everyone within the realm could receive this previously unheard-of Dharma. The Grand Tutor Changsun Wuji (長孫無忌) and the Chief Secretary of the Chancellery Chu Suiliang (褚遂良) memorialized, saying: 'Buddhism is profound and mysterious, beyond the comprehension of gods and humans. Its fundamental principles are very deep, and the gateway to entering it is very difficult. We respectfully believe that Your Majesty's wisdom shines like the sun, and your grace extends to the distant realms, and your transformation fills the central regions. You protect the Five Vehicles (Panca-yana) and establish the Three Jewels (Tri-ratna), enabling the Dharma Master to display his outstanding qualities in this degenerate age, and to be born in response to the times after a thousand years. He climbed through dangerous obstacles to seek scriptures, and traveled perilous roads to visit the Dharma. He witnessed rare and exotic customs, and completely obtained the true texts. Returning to the country to translate and proclaim them is like the initial teaching of the Amra fruit (庵摩羅果), and the refined words and profound meanings are like the new opening of the Buddha's golden mouth (Buddha-vacana). All of this is due to the inspiration of Your Majesty's sagely virtue. We, in our ignorance, are fortunate to witness and hear this, and in the waves of the sea of suffering (Dukkha-sagara), we have a boat to rely on. Moreover, Your Majesty's compassionate heart is vast, spreading the Dharma to the Nine Provinces, enabling all the people to partake of this wonderful Dharma. We are fortunate to encounter such a great event after countless eons, and we are filled with boundless joy.' In the sixth month of the twenty-second year, the Emperor completed the 'Preface to the Sacred Teachings of the Tripitaka of the Great Tang' (Datang Sanzang Shengjiao Xu), and held a ceremony in the Qingfu Hall, with all the officials in attendance. He announced that Dharma Master Xuanzang would ascend to the hall and be granted a seat, to propagate the Dharma.
館學士上官儀以序對群臣宣讀。霞煥錦舒極褒揚之美。其辭曰。蓋聞二儀有象顯覆載以含生。四時無形潛寒暑以化物。是以窺天鑒地庸愚皆識其端。明陰洞陽賢哲罕窮其數。然而天地包乎陰陽而易識者以其有象也。陰陽處乎天地而難窮者以其無形也。故知象顯可徴雖愚不惑。形潛莫睹在智猶迷。況乎佛道沖虛乘幽控寂。宏濟萬品典御十方。舉威靈而無上。抑神力而無下。大則彌于宇宙。細則攝於毫𨤲。無滅無生歷萬劫而不古。若隱若顯運百福而長今。妙道凝玄遵之莫知其際。法流湛寂揖之莫測其源。固知蠢蠢凡愚區區庸鄙。投其旨趣能無疑惑者哉。然則大教之興墓于西土。騰漢庭而皎夢。照東域而流慈。昔者分形分跡之時。言未馳而成化。當常現常之世。民仰德而知遵。及平晦跡歸真遷儀越世。金容掩色不鏡三千之光。麗像開圖空端四八之相。於是微言廣被拯含類於三涂。遺訓遐宣導群生於十地。然而真教難仰莫能一其旨歸。曲學易遵邪正於焉紛紏。所以空有之論或習俗而是非。大小之乘乍㳂時而隆替。有玄奘法師者。法門之領袖也。幼懷貞敏早悟三空之心。長契神情先包四忍之行。松風水月未足比其清華。仙露明珠詎能方其朗潤。故以智通無累神測未形。超六塵而迥出。夐千古而無對。凝心內鏡悲正法以陵遲。棲慮
【現代漢語翻譯】 現代漢語譯本： 館學士上官儀用序文向群臣宣讀。文辭霞光煥發，錦繡舒展，極盡褒揚之美。其文曰： 大概聽聞天地有形象，顯現覆蓋承載萬物以滋養生命。四季沒有固定形態，暗中以寒暑變化來化育萬物。因此，觀察天象，考察地理，即使是平庸愚笨的人也能知曉其開端。明白陰陽道理，通曉事理的賢哲也難以窮盡其中的奧妙。 然而，天地包含陰陽，卻容易被認識，是因為它有形象。陰陽存在於天地之間，卻難以窮盡，是因為它沒有固定形態。所以說，有形象的事物顯而易見，即使愚笨的人也不會迷惑。沒有固定形態的事物深藏不露，即使有智慧的人也會迷茫。更何況佛道虛空玄妙，駕馭幽深，控制寂靜，廣泛救濟萬物，掌管統御十方世界。舉起威嚴神力，沒有比它更高的；抑制神力，沒有比它更低的。大到充滿宇宙，小到容納于細微之處。無滅無生，經歷萬劫而不顯古老；若隱若現，執行無量福報而長久存在於當今。精妙的道理凝聚玄奧，遵循它卻不知其邊際。佛法之流深邃寂靜，致敬它卻無法測度其源頭。由此可知，蠢笨的凡人和平庸鄙陋之人，面對佛法的旨趣，怎能沒有疑惑呢？ 然而，偉大的佛教興起于西土（指印度），傳入漢朝宮廷，如同皎潔的夢境。照耀東方國土（指中國），流佈慈悲。從前佛陀分身示跡之時，言語尚未傳開就已成就教化。當佛陀常住世間之時，百姓仰慕佛德而知曉遵循。等到佛陀隱沒軌跡，迴歸真如，遷化越世，金色的容顏掩蓋光芒，不能照耀三千世界的光輝。美麗的佛像開啟圖畫，空有三十二種大丈夫相。於是，精微的教義廣泛傳播，拯救各類眾生脫離地獄、餓鬼、畜生三惡道。遺留的教誨長遠宣揚，引導眾生到達十地菩薩的果位。然而，真正的教義難以仰望，不能統一其宗旨歸宿。片面的學說容易遵循，邪惡與正道因此紛繁糾纏。所以，空有之爭，有人因習俗而判斷是非。大小乘佛法，有時隨著時勢而興盛或衰落。 有玄奘法師，是佛法之門的領袖。從小懷有貞正聰敏的資質，早早領悟了空、無相、無作的三空之理。長大後心神契合佛理，首先具備了忍辱、持戒、精進、禪定的四忍之行。松間的清風、水中的明月，不足以比擬他的清雅華美。仙人的甘露、明亮的珍珠，怎能比得上他的朗潤光澤。因此，他以智慧通達無礙，以神力測度未顯之形。超越色、聲、香、味、觸、法六塵境界而迥然超脫，超越千古而無人能比。他凝聚心神于內在的明鏡，悲憫正法衰落陵夷。安住思慮
【English Translation】 English version: The scholar Shangguan Yi read aloud the preface to the assembled officials. The words shone like brocade, extolling its beauty to the highest degree. The text said: It is said that the two realms (heaven and earth) have forms, revealing their covering and carrying nature to nurture life. The four seasons have no fixed form, secretly using cold and heat to transform things. Therefore, observing the heavens and examining the earth, even the mediocre and foolish can recognize their beginnings. Understanding the principles of yin and yang, wise sages can hardly exhaust their mysteries. However, heaven and earth encompass yin and yang, yet are easily recognized because they have forms. Yin and yang exist within heaven and earth, yet are difficult to exhaust because they have no fixed form. Therefore, it is known that things with obvious forms, even the foolish are not confused. Things hidden and unseen, even the wise are still bewildered. How much more so the Buddha's path, which is empty and mysterious, riding the profound, controlling stillness, widely saving all beings, governing the ten directions. Raising its majestic power, there is nothing higher; suppressing its divine power, there is nothing lower. So great that it fills the universe, so small that it is contained in a tiny mote of dust. Without extinction or birth, it passes through countless eons without becoming ancient; sometimes hidden, sometimes revealed, it operates countless blessings and exists long into the present. The subtle path condenses the profound, following it without knowing its boundaries. The flow of Dharma is deep and still, bowing to it without being able to measure its source. It is certain that foolish and vulgar people, facing the purpose of the Buddha's teachings, how can they not have doubts? However, the great Buddhism arose in the Western Land (India), entered the Han court like a bright dream. It shone on the Eastern Land (China), spreading compassion. In the past, when the Buddha manifested his forms, the teachings had not yet spread but had already achieved transformation. When the Buddha was constantly present in the world, the people admired his virtue and knew to follow. When the Buddha hid his traces, returned to true suchness, passed away and transcended the world, the golden face covered its light, unable to illuminate the glory of the three thousand worlds. The beautiful Buddha image opened the paintings, empty of the thirty-two marks of a great man. Therefore, the subtle teachings were widely spread, saving all beings from the three evil realms of hell, hungry ghosts, and animals. The remaining teachings were proclaimed far and wide, guiding beings to the stage of the ten grounds of Bodhisattvas. However, the true teachings are difficult to look up to, unable to unify their purpose and destination. One-sided learning is easy to follow, evil and righteousness are therefore entangled in confusion. Therefore, the debate between emptiness and existence, some judge right and wrong based on custom. The Great and Small Vehicles of Buddhism sometimes rise and fall with the times. There is the Dharma Master Xuanzang, the leader of the gate of Dharma. From a young age, he possessed a virtuous and intelligent nature, and early on understood the principles of the three emptinesses: emptiness, signlessness, and non-action. As he grew older, his mind was in harmony with the Buddha's teachings, and he first possessed the four practices of forbearance, precepts, diligence, and meditation. The clear wind in the pines and the bright moon in the water are not enough to compare with his elegance and beauty. The nectar of the immortals and the bright pearls cannot compare with his radiance and luster. Therefore, he used wisdom to penetrate without hindrance, and used divine power to measure the unmanifested form. He transcended the six dusts of form, sound, smell, taste, touch, and dharma, and was unmatched throughout the ages. He condensed his mind in the inner mirror, lamenting the decline of the true Dharma. Dwelling in contemplation
玄門慨深文之訛闕。思欲分條析理廣被前聞。截偽續真開茲後學。是以翹心凈土往游西域。乘危遠邁。仗䇿孤征。積雪晨飛涂間失地。驚沙夕起空外迷天。萬里山川撥煙霞而進影。百重塞暑躡霜露而前蹤。誠重勞輕求深愿達。周遊西宇十有七年。窮歷異邦詢求正教。雙林八水味道餐風。鹿苑鷲峰瞻奇仰異。承至言于先聖。受真教於上賢。探賾妙門精窮奧業。一乘五律之道馳驟於心田。八藏三篋之文波騰于口海。爰自所歷之國。總將三藏要文。凡六百五十七部。譯布中夏宣揚勝業。引慈雲于西極。注法雨于東垂。聖教闕而復全。蒼生罪而還福。濕火宅之干焰共拔迷途。朗愛水之昏波同臻彼岸。是知惡因業墜善以緣升。升墜之端唯人所託。譬夫桂生高嶺零露方得泫其華。蓮出綠波飛塵不能污其葉。非蓮性自潔而桂質本貞。良由所附者高則微物不能累。所憑者凈則濁類不能沾。夫以卉木無知猶資善而成善。況乎人倫有識不緣慶而求慶。方冀茲經流施將日月而無窮。斯福遐敷與乾坤而永大。於是御筆親書綴于新經之首。法師奉表謝曰。六爻探賾局于生滅之場。百物正名未涉真如之境。遠惟羲𠕋睹奧不測其神。遐想軒圖歷選普歸其美。恭惟陛下玉毫隆質金輪御天。廓先王之九州。掩百千之日月。廣列代之區域。納恒沙之法界。遂
使給孤精舍盡入提封。貝葉靈文咸歸𠕋府。玄奘往因振錫聊謁崛山。經途萬里怙天威如咫步。匪乘千葉詣雙樹如食頃。搜揚三藏盡龍宮之所儲。研究一乘窮鷲嶺之遺旨。並已載於白馬還獻紫宸。尋蒙下詔來使翻譯。玄奘識乖龍樹謬忝傳燈之榮。才異馬鳴深愧瀉瓶之敏。所譯經論紕升尤多。遂荷天威留神制序。文超象系之表。理括眾妙之門。忽以微生親聞梵響。踴躍歡喜如聞授記。無任感荷之極。手來答曰。朕才謝圭璋。言慚博達。至於內典尤所未聞。昨制序文深慚鄙拙。穢翰墨于金簡。標瓦礫于珠林。忽得來書謬承褒讚。循躬省慮彌益厚顏。善不足稱。虛勞致謝。
時皇太子睹聖序。遂撰述聖記。法師進啟奉謝。帝復覽新譯菩薩藏經。愛其辭旨微妙。因詔皇太子撰菩薩藏經後序。其辭曰。蓋聞羲皇至賾精粹止於龜文。軒后幽通雅奧窮於鳥篆。考丹書而索隱殊昧實際之源。徴錄錯以研幾蓋非常樂之道。猶且事光圖史振薰風於八埏。德洽生靈激堯波于萬代。伏惟陛下轉輪垂拱而化漸雞園。勝殿凝流而神交鷲嶺。總調御于徽號。匪文思之所窺。極般若於綸言。豈象系之能擬。由是教覃溟表咸傳八解之音。訓浹寰中皆踐四禪之軌。遂使三千世界盡懷生而可封。百億須彌入堤封而作鎮。尼連德水邇帝里之滄池。舍衛庵園接
【現代漢語翻譯】 現代漢語譯本：使得給孤獨園（Jetavana Vihara）全部納入國家的版圖，珍貴的佛教經典都收藏於皇家府庫。玄奘（Xuanzang）過去因為弘揚佛法，拄著錫杖前往靈鷲山（Grdhrakuta）。經歷萬里路途，仰仗皇上的威德，感覺就像近在咫尺。並非乘坐千葉蓮花前往雙樹林（Sala Trees）涅槃，而是像吃飯一樣迅速。蒐集弘揚三藏經典，窮盡龍宮所藏。研究一乘佛法，窮盡靈鷲山的遺教宗旨。這些都已經記載在白馬寺，並進獻給皇上。不久之後，蒙皇上下詔讓我翻譯佛經。玄奘的見識不如龍樹菩薩（Nagarjuna），卻有幸忝列傳燈的行列；才華不如馬鳴菩薩（Asvaghosa），深感慚愧沒有他那樣敏捷的才思。所翻譯的經論錯誤遺漏很多，於是承蒙皇上天威，留心親自撰寫序文。文章超越了形象的束縛，義理涵蓋了萬法的奧妙之門。我忽然以微薄之身親自聽到梵音，踴躍歡喜，如同聽到授記一般。我感激之情無以言表，親手寫信回覆說：『我的才能比不上圭璋，言辭也慚愧不夠博達。至於佛教經典，尤其是我所不熟悉的。昨天所寫的序文，深感慚愧，非常鄙陋拙劣，玷污了金簡上的墨跡，把瓦礫擺放在了珠林之中。忽然收到來信，謬承褒獎贊揚，反省自身，更加感到慚愧。我的善行不值得稱讚，實在讓您白費力氣致謝。』 當時皇太子閱讀了皇上的序文，於是撰寫了《聖記》。法師（玄奘）上書表示感謝。皇上又閱讀了新翻譯的《菩薩藏經》，喜愛其中的辭藻和旨意微妙精深，於是下詔皇太子撰寫《菩薩藏經後序》，其中的辭藻說：『聽說伏羲氏最深奧的道理，精粹地體現在龜甲上的紋路上；軒轅黃帝幽深通達的雅緻奧妙，窮盡于鳥獸的足跡。考察丹書來尋求隱秘，終究不能明白實際的根源；徵引記錄中的錯誤來研究事理，大概不是非常快樂的途徑。即使這樣，他們的事蹟也光耀史冊，使美好的風尚傳播到四面八方；他們的德行恩澤百姓，使堯帝的恩澤流傳到萬代。我恭敬地想到，陛下以轉輪聖王的身份垂拱而治，教化逐漸普及到雞園（佛教），殊勝的殿堂凝結祥瑞，精神與靈鷲山相通。總攬調御眾生的徽號，不是文思所能窺測的；窮盡般若智慧的言論，豈是形象比擬所能達到的。因此，教化普及到遙遠的海域，大家都傳誦八解脫的音聲；訓導遍及天下，都遵循四禪定的道路。於是使得三千大千世界都心懷歸順，可以封賞；百億須彌山都納入堤壩的範圍，作為鎮守。尼連禪河的德水，靠近帝都的滄池；舍衛國的庵園，連線……』
【English Translation】 English version: Making the Jetavana Vihara entirely incorporated into the national territory, and the precious Buddhist scriptures all collected in the royal treasury. Xuanzang, in the past, because of propagating the Dharma, carried his staff to Grdhrakuta Mountain (Vulture Peak). Traversing tens of thousands of miles, relying on the Emperor's majestic power, it felt as if it were just a short distance away. It was not like riding a thousand-petaled lotus to the Sala Trees for Nirvana, but as swift as eating a meal. Collecting and promoting the Tripitaka, exhausting the treasures stored in the Dragon Palace. Studying the One Vehicle Dharma, exhausting the remaining teachings of Vulture Peak. These have already been recorded at the White Horse Temple and presented to the Emperor. Soon after, receiving an imperial decree to translate the Buddhist scriptures. Xuanzang's knowledge is inferior to Nagarjuna, yet he is fortunate to be listed among those who transmit the lamp; his talent is not as good as Asvaghosa, and he is deeply ashamed of not having his quick wit. There are many errors and omissions in the translated scriptures and treatises, so he is honored by the Emperor's majestic power, who takes the time to personally write a preface. The writing transcends the limitations of form, and the reasoning encompasses the mysteries of all Dharmas. Suddenly, with my humble self, I personally heard the Brahma sound, leaping with joy, as if hearing a prophecy. My gratitude is beyond words, and I personally write back, saying: 'My talent is not comparable to fine jade, and my words are ashamed of not being erudite. As for the Buddhist scriptures, they are especially unfamiliar to me. The preface I wrote yesterday, I am deeply ashamed, is very crude and clumsy, defiling the ink on the golden tablets, and placing rubble among the pearl forest. Suddenly receiving your letter, mistakenly receiving praise and commendation, reflecting on myself, I feel even more ashamed. My good deeds are not worth praising, and it is truly a waste of your effort to thank me.' At that time, the Crown Prince read the Emperor's preface and then wrote the 'Sacred Record'. The Dharma Master (Xuanzang) presented a letter to express his gratitude. The Emperor also read the newly translated 'Bodhisattva Pitaka Sutra', admiring its subtle and profound words and meanings, so he issued an edict for the Crown Prince to write a postscript to the 'Bodhisattva Pitaka Sutra', the words of which say: 'It is said that the most profound principles of Fu Xi are exquisitely embodied in the patterns on tortoise shells; the deep and subtle elegance of Xuanyuan Huangdi is exhausted in the footprints of birds and beasts. Examining the cinnabar books to seek secrets ultimately fails to understand the source of reality; citing errors in records to study principles is probably not a very joyful path. Even so, their deeds shine in history, spreading good customs to all directions; their virtues benefit the people, causing the grace of Emperor Yao to flow for ten thousand generations. I respectfully think that Your Majesty, as a Chakravartin King, governs with folded hands, and the teachings gradually spread to the Chicken Garden (Buddhism), the auspicious halls condense auspiciousness, and the spirit communicates with Vulture Peak. Comprehensively overseeing the title of taming beings is not something that literary thought can fathom; exhausting the words of Prajna wisdom is not something that can be compared to form. Therefore, the teachings spread to distant seas, and everyone recites the sound of the eight liberations; the teachings pervade the world, and everyone follows the path of the four Dhyanas. Thus, the three thousand great thousand worlds all harbor allegiance and can be rewarded; hundreds of millions of Mount Sumeru are all incorporated into the embankment and serve as guardians. The virtuous waters of the Niranjana River are close to the imperial capital's vast pool; the Jetavana Vihara of Shravasti connects...'
上林之茂苑。難復法性空寂隨感必通。真乘深妙無幽不闡。所以大權御極導法流而靡窮。能仁撫運拂劫石而無盡。體均相具不可思議。校美前王焉可同年而語矣。爰自開闢地限流沙。震旦未融靈文尚隱。漢皇精感託夢想于玄宵。晉后翹誠降修多於白馬。有同蠡酌豈達四海之涯。取譬管窺寧窺七曜之奧。洎乎皇靈遐暢威加鐵圍之表。至聖發明德被金剛之際。恒沙國土普襲衣冠。開解脫門踐真實路。龍宮梵說之偈畢萃清檯。猊吼貝葉之文咸歸冊府。灑茲甘露普潤芽莖。乘此慧云遍沾翾走。豈非歸依之勝業。聖政之靈感者乎。菩薩藏經者。大覺義宗之要旨也。佛修此道已證無生。菩薩受持咸登不退。六波羅蜜關鍵所資。四無量心根力斯備。蓋彼岸之津涉正覺之梯航者焉。貞觀年中。身毒歸化。越熱坂而頒朔。跨懸渡而輸琛。文軌既同道路無壅。法師玄奘振錫尋真。出自玉關長驅奈苑。于天竺力士生處訪獲此經。歸而奏上。降旨翻譯。於是畢功。余以問安之暇。澄心妙法之寶。奉述天旨微表讚揚。式命有司綴于卷末。帝自是情信日篤。平章法義不輟于口。與法師相得之深無時暫間。凡衣服臥具頻詔換易。如家人焉。
八月丙申。賜奘百金磨衲並寶剃刀。奘奉表謝。略曰。忍辱之服彩含流霞。智慧之刀铦逾切玉。謹當衣以
【現代漢語翻譯】 現代漢語譯本 上林苑的茂盛，難以比擬法性（Dharmata）的空寂，隨感而應，無所不通。真乘佛法深奧微妙，沒有幽深之處不被闡明。因此，大權力的君王掌握著政權，引導佛法之流而無窮盡；能仁（釋迦牟尼佛的稱號）掌握著命運，拂去劫石而無止境。本體均等而具足一切，不可思議。與前代的君王相比，怎麼能相提並論呢！自從開天闢地以來，地域的界限止於流沙，震旦（古代中國的稱謂）尚未融匯，靈文（佛經）還隱而不顯。漢明帝以精誠之心感應，將夢境寄託于玄妙的夜晚；晉朝之後虔誠地祈禱，在白馬寺翻譯佛經。這就像用蠡殼取水，怎能瞭解大海的邊際？好比用管子窺視天空，怎能窺探到七曜（日月五星）的奧秘？等到皇上的靈威遠播，威加於鐵圍山之外，至聖的佛陀闡明教義，恩德普及到金剛之際，恒河沙數般的國土普遍接受了禮儀教化，開啟了解脫之門，踐行了真實的道路。龍宮梵語所說的偈頌全部彙集于清涼臺，佛的獅子吼般的貝葉經文全部歸於國家典籍。灑下這甘露，普遍滋潤著草木的萌芽；乘著這智慧的雲朵，普遍沾溉著飛禽走獸。這難道不是歸依佛法的殊勝功業，聖明君王的靈驗感應嗎？ 《菩薩藏經》，是大覺（佛陀）義理宗旨的要旨。佛陀修習此道已經證得無生，菩薩受持此經都能登上不退轉的境界。六波羅蜜（六度）的關鍵在於此經，四無量心（慈悲喜捨）的根基和力量也完備於此經。這實在是到達彼岸的渡船，通往正覺的階梯啊！ 貞觀年間，身毒（印度的古稱）歸順朝廷，越過炎熱的坂道而頒佈曆法，跨過懸崖峭壁而進獻珍寶。文字和制度既然相同，道路就沒有阻礙。法師玄奘振錫西行尋求真理，從玉門關出髮長途跋涉到達奈苑（藍毗尼園）。在天竺（印度的古稱）釋迦牟尼佛出生的地方尋獲此經，回國後上奏朝廷，皇帝下旨翻譯，於是完成了翻譯工作。我趁著問候安康的閑暇，澄心研究這妙法的寶藏，奉述皇上的旨意，略微表達讚揚之情，於是命令有關部門將此文綴于經卷末尾。皇帝從此以後，對佛法的信仰日益篤厚，經常談論佛法的義理，沒有停止過。與玄奘法師相處融洽，沒有片刻分離。凡是衣服和臥具，皇帝經常下詔更換，就像對待家人一樣。 八月丙申日，皇帝賜給玄奘法師價值百金的磨衲（僧衣）和寶貴的剃刀。玄奘法師奉上奏表表示感謝，大略是說：『忍辱的僧衣，色彩包含著流動的彩霞；智慧的剃刀，鋒利勝過切割玉石。我將恭敬地穿上這件僧衣』
【English Translation】 English version The luxuriance of Shanglin Garden cannot compare to the emptiness and tranquility of Dharmata (the nature of reality), responding to every feeling and penetrating everything. The profound and subtle True Vehicle (Mahayana Buddhism) elucidates every hidden place. Therefore, the king with great power governs the state, guiding the flow of Dharma without end; the Benevolent One (title of Shakyamuni Buddha) controls destiny, brushing away the kalpa stones without ceasing. The essence is equal and complete in all aspects, inconceivable. Compared to the kings of previous dynasties, how can they be mentioned in the same breath! Since the beginning of time, the boundary of the land has been limited to the shifting sands. China had not yet assimilated, and the spiritual texts were still hidden. Emperor Ming of Han, with sincere feelings, entrusted his dreams to the mysterious night; after the Jin Dynasty, they prayed sincerely and translated sutras at the White Horse Temple. This is like using a conch shell to draw water, how can one understand the edge of the sea? Like looking at the sky through a pipe, how can one glimpse the mysteries of the seven luminaries (sun, moon, and five planets)? When the emperor's spiritual power spread far and wide, reaching beyond the Iron Ring Mountains, the supremely holy Buddha expounded the teachings, and his virtue reached the realm of Vajra. Countries as numerous as the sands of the Ganges universally adopted rituals and culture, opening the gates of liberation and treading the path of truth. The verses spoken in the Dragon Palace in Sanskrit were all gathered at Qingliang Terrace, and the lion's roar-like texts on palm leaves were all returned to the national archives. This nectar is sprinkled, universally nourishing the sprouts of plants; riding on this cloud of wisdom, it universally benefits flying and running creatures. Is this not the supreme achievement of taking refuge in the Dharma, and the miraculous response of the wise ruler? The Bodhisattva Pitaka Sutra is the essence of the doctrines of the Greatly Enlightened One (Buddha). The Buddha has already attained non-birth by practicing this path, and bodhisattvas who uphold this sutra can all ascend to the state of non-retrogression. The key to the Six Paramitas (Six Perfections) lies in this sutra, and the roots and strength of the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) are also complete in this sutra. This is truly the ferry to the other shore and the ladder to perfect enlightenment! During the Zhenguan era, Sindhu (ancient name for India) submitted to the court, crossing the hot slopes to promulgate the calendar, and crossing cliffs to offer treasures. Since the writing system and institutions were the same, there were no obstacles on the road. The Dharma Master Xuanzang traveled west with his staff in search of truth, starting from Yumen Pass and traveling a long distance to reach Nairana (Lumbini Garden). In India, at the place where Shakyamuni Buddha was born, he found this sutra. After returning to the country, he presented it to the court, and the emperor ordered it to be translated, thus completing the translation work. During my leisure time to inquire about well-being, I have studied the treasure of this wonderful Dharma with a clear mind, and I have followed the emperor's decree to express my praise slightly. Therefore, I ordered the relevant departments to attach this text to the end of the sutra. From then on, the emperor's faith in the Dharma became increasingly strong, and he often discussed the doctrines of the Dharma without stopping. He got along well with Dharma Master Xuanzang and never separated for a moment. As for clothing and bedding, the emperor often ordered them to be changed, as if treating him like a family member. On the Bing Shen day of August, the emperor bestowed upon Dharma Master Xuanzang a worn-out robe (monk's robe) worth a hundred gold and a precious razor. Dharma Master Xuanzang presented a memorial to express his gratitude, roughly saying: 'The robe of forbearance contains flowing rosy clouds in its colors; the razor of wisdom is sharper than cutting jade. I will respectfully wear this robe.'
降煩惱之魔。佩以斷塵勞之網。帝自伐遼而還。氣力不逮平昔。有憂生之慮。既遇法師留神大教。稍遂平復。因問欲植法門之益何所宜先。奘曰。眾生寢惑非慧莫啟。慧芽抽植法為之資。弘法須人。即度僧為最。帝悅。
九月乙卯。詔曰。隋季失御天下分崩。四海塗炭八埏鼎沸。朕屬當戡亂新履兵鋒。亟犯風霜宿于馬上。頃加藥餌猶未痊除。比日以來方遂平復。豈非福善之致。即京城及天下諸州寺各度僧五人(時天下寺三千七百餘所。度僧凡一萬七千餘人)。
十月車駕還京師。來有司于北闕紫微殿西南創弘法院。留奘居禁中。晝則陪御談論。夜分就院譯經。
十二月。皇太子為文德皇后創大慈恩寺成。詔選京城宿望五十大德。各度侍者六人入居新寺。是月丙辰。太子備寶車五十乘迎諸大德。並彩亭寶剎數百具奉安新獲梵夾諸經及瑞像舍利等。來太常九部樂及長安萬年音樂。京城諸寺華幡導引入寺。帝御安福門樓。執爐致敬。經像過盡始罷。皇情大悅。
二十三年四月。幸翠微宮。法師玄奘陪駕。每談敘淵奧。帝必攘袂曰。與法師相值恨晚耳。未盡弘法之意。夏五月。不豫。詔大尉長孫無忌．中書令褚遂良入臥內囑曰。公等忠烈著在朕心。昔漢武托霍光。劉備囑諸葛亮。朕之後事一以委卿。
【現代漢語翻譯】 現代漢語譯本：降伏煩惱的魔障，佩戴著斬斷塵世煩惱的法網。皇帝從征伐遼國返回后，氣力不如往昔，有擔憂生病的念頭。後來遇到法師，潛心研究佛法大義，身體逐漸康復。因此詢問應該首先做什麼來增進佛法的弘揚。玄奘回答說：『眾生沉睡于迷惑之中，沒有智慧就無法開啟。智慧的萌芽需要佛法的滋養。弘揚佛法需要人才，所以度化僧人是最重要的。』皇帝聽后非常高興。 九月乙卯日，皇帝下詔說：『隋朝末年失去統治，天下分崩離析，四海百姓如同陷入泥塗，八方邊境戰火沸騰。朕正當平定叛亂，又親自率領軍隊，經常冒著風霜，露宿在馬背上。近來服用藥物，仍然沒有完全痊癒。最近這些日子以來，才逐漸康復。這難道不是因為朕行善積福所致嗎？』於是下令京城以及天下各州寺廟，每座寺廟度化僧人五名（當時天下寺廟共有三千七百多所，度化的僧人總共有一萬七千多人）。 十月，皇帝的車駕返回京師。有關部門在北闕紫微殿西南方建造弘法院。玄奘（Tang Sanzang）被留在宮中，白天陪伴皇帝談論佛法，夜晚回到弘法院翻譯佛經。 十二月，皇太子為文德皇后建造的大慈恩寺（Da Ci'en Temple）建成。皇帝下詔選拔京城德高望重的五十位高僧，每位高僧配備六名侍者，入住新寺。這個月丙辰日，太子準備了五十輛裝飾華麗的車子，迎接各位高僧，並用數百個彩亭寶剎，供奉新獲得的梵文經書、各種瑞像舍利等。太常寺演奏九部樂以及長安萬年樂。京城各寺廟用華麗的幡旗引導，將高僧們迎入寺廟。皇帝在安福門樓上，手持香爐，虔誠致敬。等到經書和佛像全部進入寺廟后才停止。皇帝心情非常高興。 貞觀二十三年四月，皇帝駕臨翠微宮。法師玄奘（Tang Sanzang）陪同。每次談論佛法的精深奧妙之處，皇帝總是捋起袖子說：『與法師相遇，只恨太晚了。』還沒有完全實現弘揚佛法的願望。五月，皇帝身體不適。下詔給大尉長孫無忌（Zhangsun Wuji）、中書令褚遂良（Chu Suiliang），進入寢宮囑咐說：『各位的忠誠和功績，朕都銘記在心。過去漢武帝託付霍光，劉備囑託諸葛亮。朕的後事全部委託給你們了。』
【English Translation】 English version: He subdued the demons of affliction, and wore the net to sever worldly troubles. After the Emperor returned from his campaign against Liao, his strength was not as before, and he had concerns about falling ill. Having met the Dharma Master and devoted himself to the great teachings, he gradually recovered. Therefore, he asked what should be done first to enhance the benefits of the Dharma. Xuanzang (Tang Sanzang) replied, 'Sentient beings are asleep in delusion, and without wisdom, they cannot be awakened. The sprout of wisdom needs the nourishment of the Dharma. Propagating the Dharma requires people, so ordaining monks is the most important.' The Emperor was pleased. On the day of Yimao in the ninth month, the Emperor issued an edict saying, 'At the end of the Sui Dynasty, the government lost control, and the empire fell apart. The people of the four seas were as if mired in mud, and the borders in all directions were seething with war. I was just then suppressing the rebellion, and personally led the troops, often braving wind and frost, and sleeping on horseback. Recently, I have taken medicine, but have not fully recovered. Only in recent days have I gradually recovered. Is this not due to my good deeds and accumulated blessings?' Therefore, he ordered that each temple in the capital and in all the prefectures of the empire should ordain five monks (at that time, there were more than 3,700 temples in the empire, and more than 17,000 monks were ordained in total). In the tenth month, the Emperor's carriage returned to the capital. The relevant departments built the Hongfa Court in the southwest of the Beique Ziwu Palace. Xuanzang (Tang Sanzang) was kept in the palace, accompanying the Emperor to discuss the Dharma during the day, and returning to the Hongfa Court to translate scriptures at night. In the twelfth month, the Crown Prince completed the Da Ci'en Temple (Great Compassion and Grace Temple) built for Empress Wende. The Emperor ordered the selection of fifty eminent monks of high virtue and reputation in the capital, each with six attendants, to reside in the new temple. On the day of Bingchen in this month, the Crown Prince prepared fifty ornately decorated carriages to welcome the eminent monks, and used hundreds of colorful pavilions and precious stupas to enshrine the newly acquired Sanskrit scriptures, various auspicious images, relics, and so on. The Taichang Temple played the Nine-Part Music and the Chang'an Wansui Music. The temples in the capital used gorgeous banners to guide the eminent monks into the temple. The Emperor stood on the Anfu Gate tower, holding a censer, and paying his respects reverently. He did not stop until all the scriptures and images had entered the temple. The Emperor was very pleased. In the twenty-third year of Zhenguan, in the fourth month, the Emperor visited the Cuiwei Palace. Dharma Master Xuanzang (Tang Sanzang) accompanied him. Whenever they discussed the profound mysteries of the Dharma, the Emperor would always roll up his sleeves and say, 'I only regret that I met the Dharma Master so late.' He had not yet fully realized his wish to propagate the Dharma. In the fifth month, the Emperor fell ill. He issued an edict to the Grand Commandant Zhangsun Wuji (Zhangsun Wuji) and the Chief Secretary Chu Suiliang (Chu Suiliang), instructing them in his bedchamber, 'Your loyalty and merits are engraved in my heart. In the past, Emperor Wu of Han entrusted Huo Guang, and Liu Bei entrusted Zhuge Liang. I entrust all my affairs after my death to you.'
太子仁孝。必須盡誠輔導。永保社稷。無忌等叩頭流涕。帝復執太子手曰。無忌．遂良在。國家事汝無憂矣。己巳崩于含風殿。年五十有三。
唐史贊曰。甚矣。至治之君不世出也。禹有天下。傳十有六王。而少康有中興之業。湯有天下。傳二十八王。而其甚盛者號稱三宗。武王有天下。傳三十六王。而成康之治與宣之功。其餘無所稱焉。雖詩書所載有時闕略。然三代千有七百餘年。傳七十餘君。其卓然著見於後世者此六七君而已。嗚呼。可謂難得也。唐有天下。傳世二十。其可稱者三君。玄宗．憲宗皆不克其終。盛哉太宗之烈也。其除隋之亂比跡湯武。致治之美庶幾成康。自古功德兼隆。由漢以來未之有也。至其牽于多愛復立浮圖。好大喜功勤兵于遠。此中材庸主之所常為。然春秋之法常責備于賢者。是以後世君子之慾成人之美者。莫不嘆息於斯焉。
論曰。君子謂立言之難。其實非難。特為好惡所欺耳。如歐陽文忠公作太宗本紀贊。雖筆高語奇傑出諸史。至貶太宗復立浮圖好大喜功勤兵于遠類中材庸主所為而不取。予謂文忠責備之深而為好惡所欺也。方貞觀之世。天下昆蟲草木咸被其澤。至於日月霜露所至之國。皆款關而修職貢。獨高麗莫離支叛逆阻命。太宗身任千載道德英雄之主。其肯坐視之。留
【現代漢語翻譯】 現代漢語譯本：太子仁慈孝順，必須竭盡誠意輔佐他，以永遠保衛國家社稷。長孫無忌等人叩頭流淚。唐太宗再次握著太子的手說：『有無忌、褚遂良在，我不用擔心國家大事了。』 己巳年，唐太宗在含風殿駕崩，享年五十三歲。
《唐史》評論說：『太難得了！太平盛世的君主不是世代都有的。夏禹擁有天下，傳了十六位君王，只有少康有中興的功業。商湯擁有天下，傳了二十八位君王，其中最興盛的被稱作三宗。周武王擁有天下，傳了三十六位君王，只有成康之治和周宣王的功績值得稱道。其餘的君王沒有什麼可以稱讚的。雖然《詩經》、《尚書》所記載的史實有時有缺失遺漏，但是夏商周三代一千七百多年，傳了七十多位君王，其中卓越顯著而被後世所知的只有這六七位君王而已。唉！真是太難得了。唐朝擁有天下，傳了二十代君王，其中可以稱道的只有三位君王。唐玄宗、唐憲宗都不能善終。太宗的功業是多麼偉大啊！他平定隋朝的戰亂可以和商湯、周武王相比，他締造的治世之美幾乎可以和成康之治相比。自古以來功德兼備的君主，從漢朝以來就沒有出現過。至於他受寵愛的影響而恢復了佛教，喜好大場面而又多次對遠方用兵，這些都是平庸之主經常會做的事情。然而春秋的法則常常對賢能的人要求更加嚴格。因此後世想要成全太宗美德的君子，沒有不對這件事感到嘆息的。』
評論說：『君子說立言很難，其實並不難，只是被自己的好惡所矇蔽罷了。例如歐陽修撰寫《太宗本紀贊》，雖然文筆高超，語言奇特，超越了其他史書，但是他貶低太宗恢復佛教、喜好大場面而又多次對遠方用兵，認為這些是平庸之主所為，不值得稱讚。我認為歐陽修責備太宗太深了，是被自己的好惡所矇蔽了。當貞觀年間，天下所有的昆蟲草木都受到太宗的恩澤，甚至連太陽和霜露所照到的國家，都紛紛前來進貢。只有高麗的莫離支（Goguryeo』s military dictator）叛逆不服從命令。太宗作為肩負千載道德的英雄之主，怎麼能坐視不管呢？』
【English Translation】 English version: The Crown Prince is benevolent and filial; you must wholeheartedly assist him to forever protect the nation and its altars. Changsun Wuji and others kowtowed and wept. Emperor Taizong again held the Crown Prince's hand and said, 'With Wuji and Chu Suiliang here, you need not worry about state affairs.' In the year of Jisi, Emperor Taizong passed away in Hanyuan Hall at the age of fifty-three.
The History of Tang comments: 'How rare it is! A ruler of great peace is not born in every generation. Yu of Xia possessed the empire, passing it down through sixteen kings, yet only Shao Kang achieved restoration. Tang of Shang possessed the empire, passing it down through twenty-eight kings, and the most prosperous among them were known as the Three Ancestors. King Wu of Zhou possessed the empire, passing it down through thirty-six kings, and only the reigns of Cheng and Kang, and the achievements of King Xuan, are worthy of praise. The rest are not worth mentioning. Although the records in the Book of Poetry and the Book of Documents are sometimes incomplete, the Xia, Shang, and Zhou dynasties spanned over one thousand seven hundred years, passing through more than seventy rulers, and only these six or seven rulers are truly outstanding and known to posterity. Alas! How rare indeed. The Tang Dynasty possessed the empire, passing it down through twenty generations, and only three rulers are worthy of praise. Emperor Xuanzong and Emperor Xianzong both failed to finish well. How magnificent were the achievements of Emperor Taizong! His suppression of the chaos of the Sui Dynasty can be compared to Tang and Wu, and the beauty of his governance is almost comparable to the reigns of Cheng and Kang. Since ancient times, a ruler with both merit and virtue has not appeared since the Han Dynasty. As for his being swayed by excessive affection to restore Buddhism, his love of grand projects, and his frequent military campaigns in distant lands, these are the common actions of mediocre rulers. However, the laws of the Spring and Autumn period often demand more from the virtuous. Therefore, gentlemen of later generations who wish to perfect Emperor Taizong's virtues cannot help but sigh at this.'
The commentary says: 'Gentlemen say that establishing words is difficult, but in reality, it is not difficult; it is merely being deceived by one's own likes and dislikes. For example, when Ouyang Xiu wrote the Eulogy of the Basic Annals of Taizong, although his writing was superb, his language was unique, and it surpassed other historical records, he criticized Taizong for restoring Buddhism, loving grand projects, and frequently engaging in military campaigns in distant lands, considering these to be the actions of mediocre rulers and not worthy of praise. I believe that Ouyang Xiu's criticism of Taizong was too harsh and that he was deceived by his own likes and dislikes. During the Zhenguan era, all insects and plants in the world were blessed by Taizong's grace, and even countries reached by the sun and frost all came to pay tribute. Only Goguryeo's military dictator (莫離支) rebelled and disobeyed orders. How could Taizong, as a hero-ruler bearing the morality of a thousand years, sit idly by?'
為子孫憂而不少假經略乎。蓋其威德之盛。其勢之必然。非好大喜功之謂也。昔黃帝平蚩尤。七十戰而勝其亂。高宗伐鬼方。三年而後克。太宗舉偏師而陰山平。臨駐蹕而高麗服。然黃帝．高宗經孔子而未嘗少貶。文忠特以為太宗之疵。庸詎非責備之過歟。以太宗盛德大業如此。猶曲貶之。將恐后之君子懷免貶之難而無意于功名也。文忠徒欲高尚其事。而不知此亦自蹈好大之失矣。至於復立浮圖。乃所以和順道德而齊天地鬼神之心。以開濟天下後世之人。為無窮之益也。文忠以為不當。則是太宗暗于取捨矣。使太宗果暗於此。則當時房．杜．王．魏之流亦因循尸祿而暗于取捨者耶。或曰文忠慕韓愈為人。故不得不爾。嗚呼。文忠何忍哉。慕人毀佛而兼棄太宗之道德。是不為好惡所欺耶。孔子立名教者也。老氏則非毀之。及孔子刪禮則曰。吾聞諸老聃云。然孔子亦以人而廢言乎。亦若世情之好惡耶。況真佛也者。即聖凡本有之體。毀之乃所以自毀之也。詎傷于真佛哉。嘗聞文忠一昔夢為勇士數輩攝至太宗之庭。太宗怒而責曰。吾文武勛烈如此。不能逃子之貶。何也。文忠震懼而寤。后欲追改之。而業已進書頒行矣。遂不克改。嘗慨然曰。平懷最難。此殆非偶然而云耳。
永徽二年九月。四祖道信大師示寂。師姓司
【現代漢語翻譯】 現代漢語譯本：為子孫後代擔憂難道不需要周詳的規劃和經營嗎？（太宗）威望和恩德如此興盛，（開疆拓土）是形勢發展的必然，不能說是貪圖虛名、喜歡誇大功勞。過去黃帝平定蚩尤之亂，經歷了七十次戰鬥才取得勝利；高宗征討鬼方，用了三年才攻克；唐太宗派遣偏師就平定了陰山，稍微駐足就讓高麗臣服。然而，黃帝和高宗的功績經過孔子的評價，也沒有受到絲毫貶低，歐陽文忠（歐陽修的謚號）卻特別認為這是唐太宗的缺點。這難道不是過分苛責嗎？唐太宗擁有如此盛大的德行和偉大的事業，尚且被如此委婉地貶低，恐怕後世的君子會因為害怕被貶低而無心於建功立業。歐陽文忠只是想標榜自己清高，卻不知道這也正是陷入了貪圖虛名的過失。至於恢復興建佛寺，是爲了調和順應道德，協調天地鬼神之心，以此來開導救濟天下後世之人，帶來無窮的利益。歐陽文忠認為不應該這樣做，那就是認為唐太宗在取捨問題上糊塗了。如果唐太宗真的在這件事上糊塗，那麼當時的房玄齡、杜如晦、王珪、魏徵這些人，也都是茍且偷生、尸位素餐，在取捨問題上糊塗了嗎？有人說，歐陽文忠是仰慕韓愈的為人，所以不得不這樣做。唉，歐陽文忠怎麼忍心這樣做呢？仰慕別人譭謗佛法，連帶著也否定了唐太宗的道德，這不是被個人喜好所矇蔽嗎？孔子是創立儒家學說的人，老子則批評和否定儒家學說。等到孔子刪定禮樂時說：『我聽老聃說過……』難道孔子會因為個人原因而廢棄別人的言論嗎？難道會像世俗之人一樣被好惡所左右嗎？更何況真佛，就是聖人凡人本來就具有的本體，譭謗佛法實際上是自我毀滅，又怎麼會傷害到真佛呢？我曾經聽說歐陽文忠有一次夢見被幾個勇士帶到唐太宗的庭院，唐太宗憤怒地責備他說：『我文治武功如此顯赫，卻不能逃脫你的貶低，這是為什麼？』歐陽文忠驚恐地醒來，後來想要追回並修改自己的文章，但已經進呈頒佈了，最終沒能修改。他曾經感慨地說：『保持公正的心態最難。』這大概不是偶然說說的吧！ 永徽二年九月，四祖道信大師圓寂。大師姓司。
【English Translation】 English version: Is it not necessary to plan and manage carefully for the sake of future generations? (Taizong's) prestige and virtue were so prosperous, and (territorial expansion) was an inevitable development of the situation. It cannot be said to be a pursuit of vanity and a love of exaggerating achievements. In the past, the Yellow Emperor pacified the rebellion of Chi You, winning after seventy battles; Gaozong conquered Guifang, taking three years to overcome them; Emperor Taizong of Tang dispatched a partial army and pacified Yinshan, and a brief stopover caused Goryeo to submit. However, the merits of the Yellow Emperor and Gaozong, after Confucius's evaluation, were not diminished in the slightest, yet Ouyang Wenzhong (Ouyang Xiu's posthumous title) specifically considered this to be a shortcoming of Emperor Taizong of Tang. Isn't this an excessive criticism? Emperor Taizong possessed such great virtue and great achievements, yet he was so subtly belittled, I fear that future gentlemen will be unwilling to establish merit and fame for fear of being belittled. Ouyang Wenzhong only wanted to flaunt his nobility, but he did not know that this was also falling into the fault of pursuing vanity. As for restoring and building Buddhist temples, it was to harmonize and accord with morality, and to coordinate the hearts of heaven, earth, ghosts, and gods, in order to guide and relieve the people of the world and future generations, bringing infinite benefits. Ouyang Wenzhong believed that this should not be done, which means that he believed that Emperor Taizong was confused about the issue of choice. If Emperor Taizong was really confused about this matter, then were Fang Xuanling, Du Ruhui, Wang Gui, and Wei Zheng at that time also living in a state of complacency, holding positions without performing their duties, and confused about the issue of choice? Some say that Ouyang Wenzhong admired Han Yu's character, so he had no choice but to do so. Alas, how could Ouyang Wenzhong bear to do this? Admiring others for slandering the Buddha Dharma, and also negating the morality of Emperor Taizong, isn't this being deceived by personal preferences? Confucius was the one who founded Confucianism, while Laozi criticized and negated Confucianism. When Confucius revised the rites and music, he said: 'I heard Lao Dan say...' Would Confucius abandon other people's words because of personal reasons? Would he be swayed by likes and dislikes like ordinary people? Moreover, the true Buddha is the original essence that both saints and ordinary people possess. Slandering the Buddha Dharma is actually self-destruction, so how could it harm the true Buddha? I once heard that Ouyang Wenzhong once dreamed of being taken to the courtyard of Emperor Taizong by several warriors. Emperor Taizong angrily rebuked him, saying: 'My civil and military achievements are so outstanding, yet I cannot escape your belittling, why is that?' Ouyang Wenzhong woke up in fear, and later wanted to retrieve and revise his article, but it had already been presented and promulgated, and he was ultimately unable to revise it. He once said with emotion: 'It is most difficult to maintain a fair and impartial mind.' This was probably not said casually! In the ninth month of the second year of Yonghui, the Fourth Patriarch Daoxin Master passed away. The master's surname was Si.
馬。世居河內。后徙蘄州。生而超異。幼慕空宗。諸解脫門宛如夙習。既紹祖位。攝心無寐。脅不至席者僅六十年。隋大業末。領眾至吉州。值群盜圍城。七旬不解。萬衆惶怖。師憫之。教誦摩訶般若。既而賊眾望雉堞間若有神兵。乃相謂曰。城中必有異人。遂即引去。武德中始居破頭山。學徒奔湊。嘗一日于黃梅道中逢一小兒。骨相秀異。師曰汝何姓。答曰。姓即有。不是常姓。師曰是何姓。答曰是佛性。師曰汝無性耶。答曰性即空故。師默識其為法器。令侍者詣其母求之出家。母以夙緣故了無難色。以至。傳衣付法。偈曰。華種有生性。因地華生生。大緣與信合。當生生不生。遂以學徒委之。一日告眾曰。吾嘗游盧山登絕頂。望破頭山見紫雲如蓋。下有白氣橫分六道。汝等會否。眾皆默然。忍大師曰。莫是和尚他后橫出一枝佛法否。師曰善。貞觀末。太宗向師道味。欲瞻風彩。詔赴京師。師上表遜謝。前後三返竟以疾辭。第四度命使者曰。如果不起即取首來。使至山諭旨。師乃引頸就刃。神色怡然。使異之。回以狀聞。帝彌加嘆慕。就賜珍繒以遂其志。及是忽垂誡門人曰。一切諸法悉皆解脫。汝等各自護念。流化未來。言訖安坐而逝。壽七十有二。塔于本山。明年四月八日塔戶無故自開。儀相如生。爾後門人不敢
復閉。代宗謚大鑒禪師云。
隆興佛教編年通論卷第十二 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十三
隆興府石室沙門 祖琇 撰
唐
永徽四年。禪師慧寬卒。寬生楊氏。父為道士魏三洞先生。姊信相。生而知道終日凝然禪寂。寬五六歲日與信相譚論。俱非世事。家世奉道寬獨不喜。父詬厲使拜天尊。寬不得已跪之。鐵像蹶然崩壞。舉族驚異。因錄每與信相所論言句。先是龍懷寺禪師曇相臨終語弟子會曰。吾報緣當生廣漢綿竹峰頂楊氏家。后七年汝來見吾。言訖而逝。其後會頗忘之。一昔夢相責以負約。會驚寤遂。造峰頂而扣其扉。寬曰扣扉者誰。會遽曰弟子會也。寬笑曰何以知吾而稱弟子。會曰得師聲猶昔日聲也。遂相見。其父出所錄每與信相譚論示之。蓋大莊嚴等論。會即奉寬再歸龍懷寺落髮。由是神異日顯。俗呼聖和尚。其姊信相亦隨出家。嘗因凈慧寺異僧入定。滿寺紅焰亙然而人未識之。信相曰此火聚尊者入火光三昧耳。因其寺入水觀。一室湛然唯水不見其形。異僧欽嘆以為得果。時亦號聖尼。寬十世為大僧。今十生記存焉。累朝賜謚不一。
是歲法師玄奘于慈恩寺將建大塔。奉安所獲經論梵本。以表聞奏。敕中
【現代漢語翻譯】 復閉。代宗追諡慧能為大鑒禪師。
《隆興佛教編年通論》卷第十二 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第十三
隆興府石室沙門 祖琇 撰
唐
永徽四年，禪師慧寬（Huikuan，人名）圓寂。慧寬俗姓楊，其父是道士，號魏三洞先生。他有個姐姐叫信相（Xinxing，人名），生來就好像知道什麼，整天安靜地禪修。慧寬五六歲時，每天和信相談論的都不是世俗之事。家裡世代信奉道教，唯獨慧寬不喜歡。他的父親責罵他，讓他拜天尊（TianZun，道教神祇的稱謂）。慧寬不得已跪下，鐵像突然倒塌損壞，全家都感到驚異。於是家人記錄了他平時和信相談論的言語，內容是《大莊嚴論》等。此前，龍懷寺（Longhuai Temple，寺名）的禪師曇相（Tanxiang，人名）臨終時告訴弟子會（Hui，人名）說：『我的報應之緣將要生在廣漢（Guanghan，地名）綿竹（Mianzhu，地名）峰頂（Fengding，地名）楊氏的家裡。七年後你來見我。』說完就去世了。之後，會幾乎忘記了這件事。一天晚上，夢見曇相責備他違背約定。會驚醒后，就前往峰頂，敲門拜訪。慧寬問：『敲門的是誰？』會急忙回答說：『弟子會。』慧寬笑著說：『你憑什麼知道我而自稱弟子？』會說：『聽您的聲音還和以前一樣。』於是兩人相見。慧寬的父親拿出記錄的他平時和信相談論的言語給會看，內容是《大莊嚴論》等。會於是就帶著慧寬再次回到龍懷寺剃度出家。從此，慧寬的神異事蹟日益顯現，世俗之人稱他為聖和尚。他的姐姐信相也跟隨出家。曾經有一次，凈慧寺（Jinghui Temple，寺名）有位奇異的僧人入定，整個寺廟都被紅色的火焰籠罩，但是人們不認識這是什麼。信相說：『這是火聚尊者（Huoju Zunzhe）進入了火光三昧（Huoguang Sanmei）。』因為她在凈慧寺觀看入水觀，一間屋子裡充滿清水，卻看不見那位僧人的形體。那位奇異的僧人欽佩讚歎她已經得道。當時人們也稱她為聖尼。慧寬十世都是大僧，現在還留存著他十生的記載。歷朝歷代賜予他的謚號不止一個。
這年，法師玄奘（Xuanzang，人名）在慈恩寺（Ci'en Temple，寺名）準備建造大塔，用來供奉安放他所獲得的經論梵文原本，並上表奏明此事，皇帝下詔批準。
【English Translation】 Fu Bi. Emperor Daizong posthumously conferred upon Huineng the title of Great Master Dajian (Dajian Chanshi).
Chronological Compilation of Buddhism during the Longxing Era, Volume 12 Supplement to the Wan (卍) New Collection, Volume 75, No. 1512, Chronological Compilation of the Longxing Era
Chronological Compilation of Buddhism during the Longxing Era, Volume 13
Compiled by Zuxiu, a Shramana of the Stone Chamber Monastery in Longxing Prefecture
Tang Dynasty
In the fourth year of the Yonghui era, Chan Master Huikuan (Huikuan, a personal name) passed away. Huikuan's lay surname was Yang, and his father was a Daoist priest known as Wei Sandong Xiansheng. He had an elder sister named Xinxing (Xinxing, a personal name), who seemed to know things from birth and spent her days quietly in Chan meditation. When Huikuan was five or six years old, he and Xinxing would discuss matters that were not of this world. The family had traditionally been devoted to Daoism, but Huikuan alone did not like it. His father scolded him and made him bow to the Heavenly Worthy (TianZun, a title for Daoist deities). Huikuan reluctantly knelt, and the iron statue suddenly collapsed and was damaged, astonishing the entire family. Thereupon, the family recorded the words and phrases that he and Xinxing usually discussed, which included treatises such as the Mahāvyūha Sūtra. Previously, Chan Master Tanxiang (Tanxiang, a personal name) of Longhuai Temple (Longhuai Temple, a temple name) told his disciple Hui (Hui, a personal name) on his deathbed: 'My karmic connection will lead me to be reborn in the Yang family at the peak of Mianzhu (Mianzhu, a place name) in Guanghan (Guanghan, a place name). Come see me seven years later.' After saying this, he passed away. Later, Hui almost forgot about this. One night, he dreamed that Tanxiang was blaming him for breaking their agreement. Hui awoke with a start and went to the peak, knocking on the door to visit. Huikuan asked: 'Who is knocking?' Hui hurriedly replied: 'It is your disciple Hui.' Huikuan smiled and said: 'How do you know me and call yourself my disciple?' Hui said: 'Your voice sounds the same as it did in the past.' So they met. Huikuan's father brought out the records of his usual discussions with Xinxing and showed them to Hui, which included treatises such as the Mahāvyūha Sūtra. Hui then took Huikuan back to Longhuai Temple to be tonsured and become a monk. From then on, Huikuan's miraculous deeds became increasingly apparent, and the common people called him the Holy Monk. His elder sister Xinxing also followed him into monastic life. Once, when an extraordinary monk at Jinghui Temple (Jinghui Temple, a temple name) entered samadhi, the entire temple was enveloped in red flames, but people did not recognize what it was. Xinxing said: 'This is the Fire Accumulation Honored One (Huoju Zunzhe) entering the Fire Light Samadhi (Huoguang Sanmei).' Because she was observing the Water Contemplation in Jinghui Temple, a room was filled with clear water, but the form of that monk could not be seen. That extraordinary monk admired and praised her for having attained the Way. At that time, people also called her the Holy Nun. Huikuan had been a great monk for ten lifetimes, and records of his ten lives still exist today. The posthumous titles bestowed upon him by successive dynasties were not just one.
In this year, Dharma Master Xuanzang (Xuanzang, a personal name) was preparing to build a large pagoda at Ci'en Temple (Ci'en Temple, a temple name) to enshrine and house the original Sanskrit texts of the sutras and treatises that he had obtained, and he submitted a memorial to the emperor to report this matter. The emperor issued an edict approving it.
書舍人李義府報曰。所欲營塔。今已處分大內及東宮掖庭等七宮亡人衣物。助師營辦。於是法師授以西域制度。躬自負土運甋。未幾而成。其高二百尺。即上層建碑。刊二聖聖教序而藏之。
五年。中天竺國摩訶菩提寺遣僧致法師玄奘書並獻方物。其辭曰。微妙吉祥世尊金剛座側摩訶菩提寺諸多聞眾所共圍繞上座慧天。致書摩訶支那國於無量經律論妙盡精微木叉阿遮利耶。敬問無量。少病少惱。我慧天苾芻今造佛大神變讚頌及諸經論比量智等。今附苾芻法長將往此無量多聞長老大德阿遮利耶。智光亦同前致問。馬波索迦日授稽首和南。今共寄白㲲一雙示不空心路遠。莫怪其少。愿領彼。須經論錄名附來。當爲抄送。木叉阿遮利耶愿知。及法長辭還。奘答長老智光書。其略曰。往年使還。承正法藏大師無常奉問摧割。不能已已。嗚呼。苦海舟沉人天眼滅。遷奪之痛何不述歟。昔大覺潛輝。迦葉紹其洪業。商那遷逝。鞠多闡其嘉猷。今法將歸真。法師次任其事。惟愿清辭妙辯共四海而弘流。福智莊嚴與五山而永久。玄奘所將經論已翻瑜伽師地論等大小三十餘部。即日大唐天子聖躬萬福率土安寧。以輪王之慈敷法王之化。所出經論並蒙神筆制序。令所司抄寫國內流行。爰及鄰邦亦俱遵奉。雖居像季之末而教法光榮邕邕
【現代漢語翻譯】 現代漢語譯本：書舍人李義府稟告說：『您想要建造佛塔，現在已經安排將大內、東宮以及掖庭等七宮去世之人的衣物，用來資助大師您營建佛塔。』於是法師將西域的建築規制傳授給他們，親自背土搬運磚瓦，不久佛塔便建成了，高二百尺。然後在上層建立石碑，刻上二聖（指太宗和高宗）的聖教序文並收藏於塔中。
五年後，中天竺國（Madhya-desa，古印度中部地區）摩訶菩提寺（Mahabodhi Temple，位於菩提伽耶的著名佛寺）派遣僧人送來玄奘法師的信件並獻上當地特產。信中寫道：『微妙吉祥世尊金剛座（Vajrasana，佛陀成道之處）旁的摩訶菩提寺，被眾多博學之士圍繞的上座慧天（Hui Tian），致信摩訶支那國（Mahachina，古代對中國的稱謂），對於經律論精通微妙的木叉阿遮利耶（Moksha Acarya，解脫導師）。敬問安好，少病少惱。我慧天苾芻（bhiksu，比丘）現在創作了佛大神變讚頌以及諸經論的比量智等。現在委託苾芻法長（Fa Chang）帶往您處，向您這位博學多聞的長老大德阿遮利耶致意。智光（Zhi Guang）也一同致問。馬波索迦日授（Ma Pasuojia Ri Shou）稽首問候。現在共同寄去白色毛織品一雙，表達我們真誠的心意，路途遙遠，請不要嫌少。希望您能提供所需的經論目錄，我們會為您抄送。木叉阿遮利耶希望您知曉。』以及法長辭別返回時，玄奘回覆長老智光的信，內容大致如下：『往年使者返回時，得知正法藏大師（Zheng Fa Zang）圓寂的訊息，悲痛萬分，不能自已。嗚呼！苦海之舟沉沒，人天之眼滅亡，這種失去的痛苦怎能不訴說呢！昔日大覺（指佛陀）隱沒光輝，迦葉（Kasyapa，佛陀十大弟子之一）繼承他的偉大事業，商那（Sanakavasa，禪宗三祖）遷逝，鞠多（Gupta）闡揚他的美德。如今正法之將歸真，法師您接替他的事業。只願您清妙的言辭和辯才，能夠與四海共同弘揚佛法，福德和智慧的莊嚴，能夠與五嶽一樣永久。玄奘所帶回的經論已經翻譯了《瑜伽師地論》（Yogacarabhumi-sastra）等大小三十餘部。現在大唐天子聖躬安康，天下太平。以輪王（cakravartin，擁有統治世界的理想明君）的慈悲來推行法王的教化。所翻譯的經論都蒙受皇帝親自撰寫序文，命令有關部門抄寫在國內流行。甚至鄰國也都遵從奉行。雖然處於末法時期，但佛教的教法依然光榮興盛。』
【English Translation】 English version: The scribe Li Yifu reported, 'Regarding the pagoda you wish to build, arrangements have been made to use the belongings of the deceased from the inner palace, the Eastern Palace, and the seven palaces including the side chambers, to assist the master in its construction.' Thereupon, the Dharma Master imparted the architectural standards of the Western Regions, personally carrying earth and transporting bricks. Before long, it was completed, reaching a height of two hundred feet. A stele was then erected on the upper level, inscribed with the prefaces to the sacred teachings of the Two Sages (referring to Emperor Taizong and Emperor Gaozong) and stored within the pagoda.
Five years later, the Mahabodhi Temple (Mahabodhi Temple, a famous Buddhist temple located in Bodh Gaya) in Madhya-desa (Madhya-desa, ancient central India) sent monks to deliver a letter from Dharma Master Xuanzang and present local products. The letter stated: 'Hui Tian (Hui Tian), the abbot of the Mahabodhi Temple beside the Vajrasana (Vajrasana, the place where the Buddha attained enlightenment) of the Subtle Auspicious World-Honored One, surrounded by many learned individuals, sends greetings to Moksha Acarya (Moksha Acarya, the teacher of liberation) of Mahachina (Mahachina, the ancient name for China), who is exquisitely versed in the sutras, vinaya, and shastras. Respectfully inquiring about your well-being, may you be free from illness and affliction. I, the bhiksu (bhiksu, monk) Hui Tian, have now composed praises of the Buddha's great miracles, as well as comparative wisdom from various sutras and shastras. I am now entrusting the bhiksu Fa Chang (Fa Chang) to bring them to you, to convey my regards to you, the learned and virtuous elder Acarya. Zhi Guang (Zhi Guang) also sends his greetings. Ma Pasuojia Ri Shou (Ma Pasuojia Ri Shou) bows his head in salutation. We are jointly sending a pair of white woolen fabrics to express our sincere intentions. The journey is long, please do not find it meager. We hope you can provide a list of the sutras and shastras you require, and we will have them copied and sent to you. May the Moksha Acarya be aware.' And when Fa Chang bid farewell to return, Xuanzang replied to Elder Zhi Guang's letter, the content of which was roughly as follows: 'When the envoy returned in previous years, I learned of the passing of Dharma Master Zheng Fa Zang (Zheng Fa Zang), the treasure of the true Dharma, and I was overcome with grief and could not contain myself. Alas! The boat in the sea of suffering has sunk, and the eyes of humans and devas have been extinguished. How can I not express the pain of this loss! In the past, the Great Awakened One (referring to the Buddha) concealed his radiance, and Kasyapa (Kasyapa, one of the Buddha's ten great disciples) inherited his great work. When Sanakavasa (Sanakavasa, the third patriarch of Zen Buddhism) passed away, Gupta propagated his virtues. Now that the general of the true Dharma has returned to truth, Dharma Master, you are taking over his work. I only hope that your clear words and eloquence can be jointly propagated with the four seas, and that the adornment of merit and wisdom can be as permanent as the five mountains. The sutras and shastras that Xuanzang brought back have already been translated, including the Yogacarabhumi-sastra (Yogacarabhumi-sastra) and more than thirty other major and minor works. Now the Tang Emperor is in good health, and the world is at peace. He uses the compassion of a cakravartin (cakravartin, an ideal monarch who rules the world) to promote the teachings of the Dharma King. The translated sutras and shastras have all been personally prefaced by the Emperor, and the relevant departments have been ordered to copy them and circulate them within the country. Even neighboring countries are following and upholding them. Although we are in the degenerate age of Dharma, the teachings of Buddhism are still gloriously flourishing.'
穆穆。亦不異室羅筏逝多林之化也。伏願照知。頃信度河失經一馱。今錄名於後。有便請為附來。並有片物供養。愿垂納受。
是歲特旨度沙彌窺基為大僧。入大慈恩寺參譯經正義。基。尉遲敬德猶子也。父宗。右金吾衛將軍。母裴。夢掌月輪吞之而孕。誕夕神光盈室。甫六歲能著書。初法師奘公于西域得一童子。敏悟絕倫因攜之詣宗。宗呼基出拜。奘使誦所著兵書且數千言。奘數目童子。及基誦畢。奘紿之曰。此古書耳。宗未之信。奘令西域童子覆誦之。不差一字。宗大怒。以基竊古書罔己。將殺之。奘就丐出家。基曰。聽我御葷色晚膳。即從出家。不然寧伏劍死不為餓死。奘愛其俊而許之。遂從入道。每覽疏記過目成誦。義亦頓解。善大小乘。既參譯經。從奘受瑜伽唯識宗旨。著論凡百部。時號百本論師。然性豪侈。每出必治三車。亦號三車法師。
六年五月。法師玄奘譯因明論。沙門神泰等各造義疏釋之。法師棲玄者以其論示尚藥奉御呂才。才深藝之士也。頗毀其文。作因明註解破義圖。輕薄者聽信之。秋七月。譯經法師慧立致書左僕射千志寧。斥其謬辭曰。聞諸佛之立教。文言奧遠旨義幽深。等圓穹之寥廓。類滄波之浩浣。談真如之性相。居十地而尚迷。說小草之因緣。處無生而猶昧。況有縈纏
【現代漢語翻譯】 現代漢語譯本： 穆穆（音譯，具體含義不詳）。這件事和室羅筏逝多林（Śrāvastī-jetavana，祇樹給孤獨園）的化生事件沒有什麼不同。希望您能明察。最近在信度河（Sindhu River，印度河）丟失了一馱經書，現在將經書名目記錄在後，如有方便，請一併帶回。另有一些微薄的供養，希望您能接受。
這一年，皇帝特旨允許沙彌窺基（Kuiji）成為大僧（比丘）。他進入大慈恩寺，參與翻譯佛經的正義。窺基是尉遲敬德（Yuchi Jingde）的侄子。他的父親宗（Zong）是右金吾衛將軍。他的母親裴（Pei）夢見自己手掌托著月輪併吞了下去，因此懷孕。出生當晚，神光充滿整個房間。剛滿六歲就能寫書。當初，法師奘公（玄奘，Xuanzang）在西域得到一個童子，非常聰明，於是帶著他去拜訪宗。宗叫窺基出來拜見。奘公讓他背誦所寫的兵書，有數千字。奘公暗中數著童子背誦的字數。等到窺基背誦完畢，奘公欺騙他說：『這只是一本古書罷了。』宗不相信。奘公讓西域童子重新背誦一遍，沒有差一個字。宗非常生氣，認為窺基偷竊古書欺騙自己，想要殺了他。奘公就請求讓他出家。窺基說：『如果允許我吃葷，晚上有豐盛的晚餐，我就出家。不然我寧願伏劍而死，也不願意餓死。』奘公喜愛他的才俊，就答應了他。於是窺基就跟隨奘公入道。他每次閱讀疏記，過目就能背誦，而且立刻理解其中的含義。他精通大小乘佛教。參與翻譯佛經后，跟隨奘公學習瑜伽唯識宗的宗旨。他撰寫了大約一百部論著，當時被稱為百本論師。然而，他的性格豪放奢侈，每次出行必定要準備三輛車，因此也被稱為三車法師。
六年五月，法師玄奘（Xuanzang）翻譯《因明論》。沙門神泰（Shentai）等人各自撰寫義疏來解釋它。法師棲玄（Qixuan）將這部論著給尚藥奉御呂才（Lü Cai）看。呂才是一位精通技藝的人，他批評《因明論》的文辭，並寫了《因明註解破義圖》來反駁其中的義理。一些輕薄的人聽信了他。秋季七月，譯經法師慧立（Huili）寫信給左僕射千志寧（Qian Zhining），斥責呂才的謬論說：『聽聞諸佛所立的教義，文辭深奧，旨義幽深，如同廣闊的蒼穹，又像浩瀚的滄波。談論真如的性相，即使是住在十地菩薩境界的人尚且迷惑。講述小草的因緣，即使是處於無生境界的人仍然不明白。更何況還有那些被世俗纏繞的人呢？』
【English Translation】 English version: Mumu (transliteration, specific meaning unknown). This matter is no different from the transformation in Śrāvastī-jetavana (祇樹給孤獨園). I hope you will understand. Recently, a load of scriptures was lost in the Sindhu River (印度河). Now, the names of the scriptures are recorded below. If it is convenient, please bring them back together. There are also some meager offerings, I hope you will accept them.
In this year, the emperor specially allowed Śrāmaṇera Kuiji (窺基) to become a great monk (bhikṣu). He entered the Great Ci'en Temple (大慈恩寺) to participate in the translation of the correct meaning of Buddhist scriptures. Kuiji was the nephew of Yuchi Jingde (尉遲敬德). His father, Zong (宗), was a General of the Right Jinwu Guard. His mother, Pei (裴), dreamed that she was holding the moon wheel in her palm and swallowed it, and thus became pregnant. On the night of his birth, divine light filled the entire room. He was able to write books at the age of six. Initially, Dharma Master Xuanzang (玄奘) obtained a child in the Western Regions who was extremely intelligent, so he took him to visit Zong. Zong asked Kuiji to come out and greet him. Xuanzang asked him to recite the military book he had written, which contained thousands of words. Xuanzang secretly counted the number of words the child recited. After Kuiji finished reciting, Xuanzang deceived him and said, 'This is just an ancient book.' Zong did not believe him. Xuanzang asked the child from the Western Regions to recite it again, and there was not a single mistake. Zong was very angry, thinking that Kuiji had stolen the ancient book to deceive him, and wanted to kill him. Xuanzang then requested that he be allowed to become a monk. Kuiji said, 'If you allow me to eat meat and have a rich dinner in the evening, I will become a monk. Otherwise, I would rather die by the sword than starve to death.' Xuanzang loved his talent and agreed to him. Thus, Kuiji followed Xuanzang into the Buddhist path. Every time he read commentaries, he could memorize them after reading them once, and he immediately understood their meaning. He was proficient in both Mahayana and Hinayana Buddhism. After participating in the translation of Buddhist scriptures, he followed Xuanzang to study the tenets of the Yogācāra-Vijñānavāda school. He wrote about one hundred treatises and was known as the 'Master of Hundred Treatises' at that time. However, his personality was extravagant, and he always prepared three carriages for each trip, so he was also known as the 'Three-Carriage Dharma Master'.
In the fifth month of the sixth year, Dharma Master Xuanzang (玄奘) translated the Hetu-vidyā-śāstra (因明論). Śrāmaṇa Shentai (神泰) and others wrote commentaries to explain it. Dharma Master Qixuan (棲玄) showed this treatise to Lü Cai (呂才), the Shangyao Fengyu (尚藥奉御). Lü Cai, who was skilled in the arts, criticized the wording of the Hetu-vidyā-śāstra and wrote the Annotations on Hetu-vidyā-śāstra: Diagram for Refuting the Meaning (因明註解破義圖) to refute its meaning. Some frivolous people believed him. In the seventh month of autumn, the scripture-translating Dharma Master Huili (慧立) wrote a letter to Qian Zhining (千志寧), the Left Puye (左僕射), rebuking Lü Cai's fallacies, saying: 'Hearing the teachings established by the Buddhas, the words are profound and the meaning is deep, like the vast sky and the boundless ocean. Discussing the nature and characteristics of Suchness, even those who dwell in the tenth bhumi (十地) are still confused. Explaining the causes and conditions of a small grass, even those who are in the state of non-origination still do not understand. How much more so for those who are entangled in worldly affairs?'
八邪之網。沉淪四倒之流。而欲窺究宗因辨彰其理者。無乃惑哉。切見大慈恩寺翻經法師。慧基早樹智力夙成。行潔圭璋操逾松𣏌。遂能躬游聖域詢稟微言。擅三藏於胸懷。苞四含于掌握。嗣清徽于曩哲。扇遺範于當今。實季俗之舟航。信緇林之龜鑑者也。所翻聖教已三百餘軸。中有小論題曰因明。詮論難之旨歸。序折邪之軌式。雖未為玄門之要妙。亦非造次之所知。近聞尚藥呂奉御以常人之資。竊眾師之說。造因明圖釋宗因義。不能精悟。好起異端。茍覓聲舉妄為穿鑿。排眾德之正說。任我慢之[怡-臺+匾]心。媒炫公卿之前。囂諠閭巷之側。不慚顏厚。靡倦神勞。數易炎涼心猶未已。然奉御于俗事少閑。遂謂真宗可了。何異鼷鼠見釜灶之堪陟乃言昆閬之不難。蛛蝥睹棘林之易羅遂謂扶桑之可網。不量涯分無以異斯。況大音希聲大辯若訥。所以凈名契理杜口毗耶。尼父德高恂恂鄉黨。未聞夸矜自媒而獲搢紳之推抑也。立致書。其事稍息。
冬十月丁酉。太常博士柳宣以其事寢作歸敬書並偈。檄譯經大德求畢其說。於是法師明浚答還。述頌並書。極大教尊嚴而訓呂才妄舉。抑宣得書即劾呂才。列奏其事。有旨集公卿學士領才詣慈恩寺見法師。受辭悔謝而退。
顯慶元年正月丙寅。立代王弘為皇太子。是
【現代漢語翻譯】 現代漢語譯本： 身陷於八邪之網，沉溺於顛倒錯亂的潮流之中，卻想要窺探探究佛教的根本原因，辨明彰顯其中的道理，這難道不是一種迷惑嗎？我看到大慈恩寺的翻譯佛經的法師慧基，他從小就樹立了智慧，很早就成就了智力，他的行為像玉圭一樣純潔，操守比松柏還要堅定。於是他能夠親自前往佛教聖地，請教微妙的佛法，胸懷中掌握著三藏（Tripitaka），手中掌握著四含（Agama），繼承了前代賢哲的美好品德，為當今世人樹立了典範，實在是末世俗人的航船，是僧人中的楷模。他所翻譯的佛教經典已經有三百多卷，其中有一部小論，題目叫做《因明》（Hetuvidya，佛教邏輯學）。詮釋辯論的宗旨，闡述駁斥邪說的規範。即使它不是玄門（佛教）中最精妙的，也不是隨便什麼人都能理解的。最近聽說尚藥奉御呂才，憑藉普通人的資質，竊取眾多老師的學說，製造了《因明圖釋宗因義》，不能精通領悟，喜歡製造怪異的論調。只想追求名聲，胡亂穿鑿附會，排斥眾多賢德的正當學說，放縱我慢的驕橫之心，在公卿大臣面前炫耀，在街頭巷尾喧譁吵鬧，不知羞恥，不厭其煩，多次經歷季節變化，心意仍然沒有停止。然而呂才對於世俗之事稍微熟悉，就認為真正的佛法可以瞭解，這和鼷鼠看到鍋灶可以攀登，就說崑崙山也不難攀登有什麼區別？蜘蛛看到荊棘林容易結網，就說扶桑樹也可以用網捕捉有什麼區別？不衡量自己的能力，沒有什麼比這更荒謬的了。況且『大音希聲，大辯若訥』，所以維摩詰（Vimalakirti）領悟真理而閉口不言，孔子（Confucius）的德行高尚，在鄉里中謙遜恭敬，沒有聽說過誇耀自己、自我吹噓而獲得士大夫的推崇的。我立刻寫信給他，這件事才稍微平息。 冬季十月丁酉日，太常博士柳宣因為這件事平息而作《歸敬書》和偈頌，通告翻譯經典的德高望重的法師，請求完成他的學說。於是慧基法師闡明深奧的道理並回復，陳述頌揚佛教的尊嚴，批評呂才的妄為。柳宣得到書信后就彈劾呂才，詳細地陳述這件事。皇帝下旨召集公卿學士帶領呂才到慈恩寺拜見慧基法師，接受批評，表示悔恨謝罪後退下。 顯慶元年正月丙寅日，立代王李弘（Li Hong）為皇太子，這是（後話，與本段翻譯無關）
【English Translation】 English version: To be trapped in the net of the Eight Wrongnesses, to be drowned in the stream of the Four Inversions, and yet to seek to investigate the fundamental causes of Buddhism and to clearly distinguish its principles – is this not delusion? I have seen the Dharma Master Huiji of the Great Ci'en Temple, who translates scriptures. He established wisdom early and achieved intellectual power early. His conduct is as pure as jade, and his integrity surpasses pine and cypress. Thus, he is able to personally travel to the sacred realms of Buddhism, inquire about subtle teachings, possess the Tripitaka (three baskets) in his heart, and hold the Agamas (collections of discourses) in his grasp. He inherits the fine virtues of past sages and sets an example for the present. He is truly the ship of salvation for the people of this degenerate age and a model for the monastic community. He has already translated more than three hundred scrolls of Buddhist scriptures. Among them is a short treatise entitled 'Hetuvidya' (Logic), which explains the purpose of debate and elucidates the norms for refuting heresies. Although it is not the most profound of the esoteric teachings, it is not something that can be understood casually. Recently, I heard that Lü Cai, the Shangyao Fengyu (official title), relying on his ordinary talents, stole the theories of many teachers and created 'Diagrammatic Explanation of the Principles of Hetuvidya'. He is unable to understand thoroughly and likes to create strange arguments. He only seeks fame, recklessly makes interpretations, rejects the correct teachings of many virtuous people, indulges in the arrogant mind of pride, flaunts himself before high officials, and makes noise in the streets. He is shameless and tireless, and his intentions have not ceased even after many changes of seasons. However, Lü Cai is slightly familiar with worldly affairs and thinks that the true Dharma can be understood. How is this different from a mouse seeing that a stove can be climbed and saying that Mount Kunlun is not difficult to climb? How is it different from a spider seeing that a thorn forest is easy to weave a web and saying that the Fusang tree can be caught with a net? Not measuring one's own abilities is no different from this. Moreover, 'The greatest sound is soundless, and the greatest eloquence seems like stammering.' Therefore, Vimalakirti (Pure Name) understood the truth and remained silent in Vaisali, and Confucius (Ni Fu) had high virtue and was respectful in his village. I have never heard of anyone who boasts and promotes himself and gains the recommendation of the gentry. I immediately wrote a letter to him, and the matter subsided slightly. In the winter, on the Dingyou day of the tenth month, Liu Xuan, a doctor of the Taichang (court), wrote a 'Letter of Reverence' and a verse because the matter had subsided, and announced to the virtuous Dharma masters who translated the scriptures, requesting to complete his theory. Thereupon, Dharma Master Huiji clarified the profound principles and replied, stating and praising the dignity of Buddhism and criticizing Lü Cai's recklessness. After Liu Xuan received the letter, he impeached Lü Cai and stated the matter in detail. The emperor ordered the high officials and scholars to lead Lü Cai to the Ci'en Temple to see Dharma Master Huiji, accept criticism, express remorse and apologize, and then withdraw. On the Bingyin day of the first month of the first year of Xianqing, Li Hong (Li Hong), the Prince of Dai, was established as the Crown Prince. This is (afterword, not related to the translation of this paragraph)
日于慈恩寺齋僧五千員。來黃門侍郎薛元超主其事。因問法師玄奘前代翻經之式。對曰。漢魏既遠未可詳論。晉宋已來翻經皆有監閱詳緝之官。故符堅時曇摩難提譯經。黃門趙整執筆。姚興時羅什譯經。興及姚嵩執筆。後魏菩提流支譯經。侍中崔光筆授。以至梁陳周隋之代並亦如之。貞觀初年波頗那羅譯經。先帝來趙郡王孝恭詹事杜正倫監護。今特闕如。又大慈恩寺壯麗輪奐今古罕儔。尚未建碑。貧道懷此二事。愿聞之於上也。元超奏其語。制可。
是月壬申朝會。中書令崔敦禮宣來曰。大慈恩寺法師玄奘。新翻經論文義須精。宜令左僕射于志寧．吏部尚書來濟．禮部尚書許敬宗．黃門侍郎薛元超．中書侍郎李義府杜正倫時為看閱。或不穩處隨事潤色。朝罷遣內給事王君德報法師曰。承須友人助翻經。已為處分于志寧等。其慈恩寺碑朕望自作。不知師意如何。且令相報。奘奉旨即率眾詣闕抗表陳請。未幾高宗親制大慈恩寺碑文成。遣長孫無忌遍示群公。其辭曰。蓋聞乾坤締構之初。品物權輿之始。莫不載形厚土籍覆穹蒼。然則二曜輝天靡測盈虛之像。四溟紀地豈究波瀾之極。況乎法門虛寂出生不滅之前。聖教牢籠示有無形之外。故以道光塵劫化洽生靈。緬惟王宮發跡蓮披起步之華。神沼騰光樹曲高堤之干。演德
【現代漢語翻譯】 現代漢語譯本：
有一天，在慈恩寺舉行齋僧儀式，有五千名僧人蔘加。黃門侍郎薛元超負責主持此事。他向玄奘法師詢問前代翻譯佛經的規制。玄奘回答說：『漢魏時代久遠，細節難以詳盡論述。晉宋以來，翻譯佛經都有官員負責監閱和詳細編纂。因此，符堅時期，曇摩難提（Dharmānandi，一位譯經僧人）翻譯佛經時，由黃門趙整執筆。姚興時期，鳩摩羅什（Kumārajīva，一位著名譯經家）翻譯佛經時，姚興和姚嵩親自執筆。後魏時期，菩提流支（Bodhiruci，一位譯經僧人）翻譯佛經時，侍中崔光負責筆錄。以至梁、陳、周、隋各朝代，情況也都類似。貞觀初年，波頗那羅（ Prabhākaramitra，一位譯經僧人）翻譯佛經時，先帝派趙郡王孝恭的詹事杜正倫負責監護。現在這些都缺失了。』他又說：『而且大慈恩寺壯麗宏偉，古今罕見，但尚未建立碑文。貧僧一直惦記這兩件事，希望能夠向皇上稟告。』元超將這些話上奏，皇帝批準了。
這個月壬申日，舉行朝會。中書令崔敦禮宣旨說：『大慈恩寺的法師玄奘，新翻譯的經文，文義必須精當。應該讓左僕射于志寧、吏部尚書來濟、禮部尚書許敬宗、黃門侍郎薛元超、中書侍郎李義府，以及杜正倫，時常進行審閱。如有不妥之處，隨時進行潤色。』朝會結束后，派遣內給事王君德告知法師說：『聽說你需要友人幫助翻譯佛經，已經安排了于志寧等人。至於慈恩寺的碑文，朕希望親自撰寫。不知道法師意下如何？先派人告知你。』玄奘接受旨意后，立即率領眾人前往皇宮，上表陳情。不久，高宗親自撰寫的大慈恩寺碑文完成。派遣長孫無忌向各位大臣展示。碑文內容是：『聽說天地開闢之初，萬物開始產生之時，沒有哪一樣不是承載於厚土之上，覆蓋于蒼天之下。因此，日月照耀天空，難以測度其盈虧變化；四海環繞大地，難以窮盡其波瀾壯闊。更何況佛法虛空寂靜，在生滅之前就已經存在；聖教牢固周全，昭示著有形無形之外的真理。所以用佛法之光照耀塵世，用教化之功澤被眾生。追溯如來在王宮發跡，蓮花般步步生輝；神聖的沼澤騰起光明，菩提樹高聳入雲。闡揚佛德……』 English version:
One day, a ceremony was held at Ci'en Temple to offer food to five thousand monks. Xue Yuanchao, the Vice Director of the Department of Palace Affairs, was in charge of the event. He asked the Dharma Master Xuanzang about the regulations for translating scriptures in previous dynasties. Xuanzang replied, 'The Han and Wei dynasties are too far in the past, and the details are difficult to discuss thoroughly. Since the Jin and Song dynasties, the translation of scriptures has always had officials responsible for supervising and meticulously compiling them. Therefore, during the time of Fu Jian, when Dharmānandi (Dharmānandi, a monk who translated scriptures) translated scriptures, Zhao Zheng, the Vice Director of the Department of Palace Affairs, held the pen. During the time of Yao Xing, when Kumārajīva (Kumārajīva, a famous translator) translated scriptures, Yao Xing and Yao Song personally held the pen. During the time of the Later Wei Dynasty, when Bodhiruci (Bodhiruci, a monk who translated scriptures) translated scriptures, Cui Guang, the Attendant in the Palace, took dictation. The situation was similar in the Liang, Chen, Zhou, and Sui dynasties. In the early years of the Zhenguan era, when Prabhākaramitra (Prabhākaramitra, a monk who translated scriptures) translated scriptures, the late Emperor sent Du Zhenglun, the Chamberlain of Zhao Junwang Xiaogong, to supervise. Now, these are all lacking.' He also said, 'Moreover, the Great Ci'en Temple is magnificent and unparalleled in ancient and modern times, but no stele inscription has been erected yet. This humble monk has been concerned about these two matters and hopes to report them to the Emperor.' Yuanchao reported these words to the Emperor, and the Emperor approved.
In the Ren Shen day of this month, a court assembly was held. Cui Dunli, the Director of the Department of the Chancellery, announced the imperial decree, saying, 'The scriptures newly translated by Dharma Master Xuanzang of the Great Ci'en Temple must be precise in their meaning. Yu Zhining, the Left Director of the Department of State Affairs; Lai Ji, the Minister of the Ministry of Personnel; Xu Jingzong, the Minister of the Ministry of Rites; Xue Yuanchao, the Vice Director of the Department of Palace Affairs; Li Yifu, the Vice Director of the Department of the Chancellery; and Du Zhenglun should be ordered to review them frequently. If there are any inappropriate parts, they should be revised accordingly.' After the court assembly, the Palace Attendant Wang Junde was sent to inform the Dharma Master, saying, 'I heard that you need friends to help translate the scriptures, and I have already arranged for Yu Zhining and others. As for the stele inscription for the Ci'en Temple, I hope to write it myself. I wonder what the Master thinks? I am sending someone to inform you first.' After receiving the imperial decree, Xuanzang immediately led the assembly to the palace to submit a memorial. Before long, Emperor Gaozong personally completed the stele inscription for the Great Ci'en Temple. He sent Changsun Wuji to show it to all the ministers. The inscription read: 'It is said that at the beginning of the creation of heaven and earth, when all things began to arise, there was nothing that was not supported by the thick earth and covered by the vast sky. Therefore, the sun and moon illuminate the sky, and it is difficult to measure their waxing and waning; the four seas surround the earth, and it is difficult to exhaust their vastness. Moreover, the Buddha-dharma is empty and tranquil, existing before birth and death; the sacred teachings are firm and complete, revealing the truth beyond the visible and invisible. Therefore, the light of the Buddha-dharma illuminates the world, and the merit of the teachings benefits all beings. Tracing back to the Tathagata's origin in the royal palace, each step shines like a lotus flower; the sacred marsh rises with light, and the Bodhi tree towers into the clouds. Expounding the virtues of the Buddha...'
【English Translation】 One day, a ceremony was held at Ci'en Temple to offer food to five thousand monks. Xue Yuanchao, the Vice Director of the Department of Palace Affairs, was in charge of the event. He asked the Dharma Master Xuanzang about the regulations for translating scriptures in previous dynasties. Xuanzang replied, 'The Han and Wei dynasties are too far in the past, and the details are difficult to discuss thoroughly. Since the Jin and Song dynasties, the translation of scriptures has always had officials responsible for supervising and meticulously compiling them. Therefore, during the time of Fu Jian, when Dharmānandi (Dharmānandi, a monk who translated scriptures) translated scriptures, Zhao Zheng, the Vice Director of the Department of Palace Affairs, held the pen. During the time of Yao Xing, when Kumārajīva (Kumārajīva, a famous translator) translated scriptures, Yao Xing and Yao Song personally held the pen. During the time of the Later Wei Dynasty, when Bodhiruci (Bodhiruci, a monk who translated scriptures) translated scriptures, Cui Guang, the Attendant in the Palace, took dictation. The situation was similar in the Liang, Chen, Zhou, and Sui dynasties. In the early years of the Zhenguan era, when Prabhākaramitra (Prabhākaramitra, a monk who translated scriptures) translated scriptures, the late Emperor sent Du Zhenglun, the Chamberlain of Zhao Junwang Xiaogong, to supervise. Now, these are all lacking.' He also said, 'Moreover, the Great Ci'en Temple is magnificent and unparalleled in ancient and modern times, but no stele inscription has been erected yet. This humble monk has been concerned about these two matters and hopes to report them to the Emperor.' Yuanchao reported these words to the Emperor, and the Emperor approved. In the Ren Shen day of this month, a court assembly was held. Cui Dunli, the Director of the Department of the Chancellery, announced the imperial decree, saying, 'The scriptures newly translated by Dharma Master Xuanzang of the Great Ci'en Temple must be precise in their meaning. Yu Zhining, the Left Director of the Department of State Affairs; Lai Ji, the Minister of the Ministry of Personnel; Xu Jingzong, the Minister of the Ministry of Rites; Xue Yuanchao, the Vice Director of the Department of Palace Affairs; Li Yifu, the Vice Director of the Department of the Chancellery; and Du Zhenglun should be ordered to review them frequently. If there are any inappropriate parts, they should be revised accordingly.' After the court assembly, the Palace Attendant Wang Junde was sent to inform the Dharma Master, saying, 'I heard that you need friends to help translate the scriptures, and I have already arranged for Yu Zhining and others. As for the stele inscription for the Ci'en Temple, I hope to write it myself. I wonder what the Master thinks? I am sending someone to inform you first.' After receiving the imperial decree, Xuanzang immediately led the assembly to the palace to submit a memorial. Before long, Emperor Gaozong personally completed the stele inscription for the Great Ci'en Temple. He sent Changsun Wuji to show it to all the ministers. The inscription read: 'It is said that at the beginning of the creation of heaven and earth, when all things began to arise, there was nothing that was not supported by the thick earth and covered by the vast sky. Therefore, the sun and moon illuminate the sky, and it is difficult to measure their waxing and waning; the four seas surround the earth, and it is difficult to exhaust their vastness. Moreover, the Buddha-dharma is empty and tranquil, existing before birth and death; the sacred teachings are firm and complete, revealing the truth beyond the visible and invisible. Therefore, the light of the Buddha-dharma illuminates the world, and the merit of the teachings benefits all beings. Tracing back to the Tathagata's origin in the royal palace, each step shines like a lotus flower; the sacred marsh rises with light, and the Bodhi tree towers into the clouds. Expounding the virtues of the Buddha...'
音于鹿苑。會多士于龍宮。福已罪之群生。興將滅之人代。能使下愚抱道。骨碎寒林之野。上哲欽風。身沒雪山之偈。絲流法雨。清火宅以辭炎。輪升慧日。皎重冥而歸晝。朕逖覽緗史詳觀道義。福永劫者其唯釋教歟。文德皇太后憑柯瓊樹疏派泉源。德照塗山道光媯汭。流芬彤管。彰懿則於八弦。垂訓紫宮。扇徽猷于萬古。遽而乾精掩月永戢貞輝。坤維絕紐長淪茂疏。撫奩鏡而增感。望陟𡵆以何追。仲由興嘆于千鐘。虞丘致哀於三失。朕之罔極實有切於終身。故載懷興緝創斯金地。卻背邠郊。點千莊之樹錦。前臨終岳。吐百仞之峰蓮。左面八川。皎池光而分鏡。右鄰九達。飛羽蓋以連雲。抑天府之奧區。信上京之勝地。跡其雕軒架迥綺閣凌虛。丹空曉鳥煥日宮而泛麗。素天初兔鑒月殿而澄輝。薰徑秋蘭疏亭佩紫。芳巖冬桂密戶叢丹。燈皎繁華。焰轉心中之鶴。幡標迥剎。彩縈天外之虹。飛陛參差。含文露而棲玉。輕簾舒捲。網靨面而編珠。霞班低岫之紅。池漠泛煙之翠。鳴珮與宵鐘合韻。和風共晨梵分音。豈真香積天宮遠慚輪奐。閬風仙闕遙愧雕華而已哉。有玄奘法師者。實真如之冠冕也。器宇凝䆳若清風之肅長松。縟思繁蔚如綺霜之輝迥漢。騰今照古之智挺自生知。蘊寂懷真之誠發乎齠齔。孤標一代邁生遠以照前。
【現代漢語翻譯】 現代漢語譯本： 佛陀在鹿野苑開始傳法，于龍宮聚集眾多賢士。佛法救濟了充滿罪惡的眾生，振興了即將衰敗的人世。它能使愚昧之人領悟真理，即使身處屍骨遍地的寒冷森林；也能使聰慧之人敬佩其風範，即使身處身沒雪山的困境。佛法如絲絲細雨般流淌，用清涼熄滅塵世的火焰；佛法如冉冉升起的慧日，照亮黑暗，使人重見光明。我廣泛閱讀史書，詳細考察道義，發現能夠帶來永恒福祉的，唯有佛教啊！ 文德皇太后如同瓊樹般紮根，疏通泉水的源頭。她的德行照亮了塗山，她的道義光耀了媯汭。她的美名流傳於史冊，她的懿德彰顯於八音之中。她的訓誡垂於宮廷，她的美德流芳萬古。然而，她卻突然離世，如同太陽被遮蔽，永遠失去了光輝。坤維斷絕，茂盛的枝葉也隨之凋零。撫摸著妝匣，更增添了哀傷；遙望山陵，又該如何追尋？仲由感嘆失去了俸祿，虞丘悲傷失去了三個賢人。我的悲痛之情，實在貫穿終身。因此，我興建這座金碧輝煌的寺廟，背靠邠郊，點綴著千座莊園，如同錦繡；前面是終南山，吐露出百仞高的蓮花峰。左邊是八條河流，清澈的池水如同鏡子般明亮；右邊是四通八達的道路，飛揚的羽蓋連線著雲彩。這裡是天府的中心區域，是京城的一處勝地。寺廟的雕樑畫棟高聳入雲，綺麗的樓閣直插雲霄。早晨的陽光照耀著彩繪的屋檐，如同太陽宮殿般絢麗；夜晚的月光映照著白色的墻壁，如同月亮宮殿般澄澈。芬芳的小徑上，秋蘭散發著清香；幽靜的亭子里，佩玉發出悅耳的聲音。巖石上，冬桂茂密；門戶里，紅花簇擁。燈光閃耀，如同仙鶴在心中飛舞；幡旗高懸，如同彩虹在天邊縈繞。飛檐參差，含著露珠，棲息著玉鳥；輕柔的窗簾舒捲，如同珠簾般美麗。紅霞點綴著低矮的山峰，池塘瀰漫著翠綠的煙霧。佩玉的響聲與夜晚的鐘聲和諧共鳴，和煦的春風與清晨的梵唱交織成音。這難道不是比香積天宮更加壯麗，比閬風仙闕更加華美嗎？ 有位玄奘法師（Tang Sanzang），堪稱佛門中的翹楚。他的儀表莊重肅穆，如同清風中的挺拔松樹；他的思緒繁盛美好，如同綺麗的霜花輝映著遙遠的星河。他擁有貫通古今的智慧，彷彿是天生就具備的；他懷有寂靜真實的誠心，從小時候就顯現出來。他卓爾不群，超越時代，他的光芒照亮了過去。
【English Translation】 English version: The Buddha began teaching at Deer Park (Sarnath), gathering many wise individuals at the Dragon Palace (a metaphorical place for enlightened beings). The Dharma (Buddhist teachings) rescued sentient beings burdened with sin and revived the declining human world. It enables the ignorant to embrace the truth, even in fields where bones lie scattered; and inspires the wise, even in the face of death on snowy mountains. The Dharma flows like gentle rain, extinguishing the flames of worldly desires; it rises like the sun of wisdom, illuminating darkness and restoring daylight. I have extensively studied history and examined the principles of morality, and I have found that only Buddhism can bring eternal happiness! Empress Dowager Wende is like a precious tree rooted deeply, channeling the source of springs. Her virtue illuminates Mount Tu (a legendary mountain), and her morality shines upon the Gui and Rui Rivers. Her reputation is recorded in history, and her virtuous example is manifested in the eight musical tones. Her teachings are passed down in the palace, and her magnificent achievements will be remembered for eternity. However, she suddenly passed away, like the sun being obscured, forever losing its brilliance. The foundation of the earth is broken, and the flourishing branches wither away. Touching the vanity case, my sorrow deepens; gazing at the mausoleum, how can I pursue her? Zhong You lamented the loss of his salary, and Yuqiu grieved over the loss of three wise men. My grief is truly lifelong. Therefore, I built this magnificent temple, backing against the Bin suburbs, adorned with thousands of estates like brocade; in front is Mount Zhongnan, revealing lotus peaks hundreds of feet high. To the left are eight rivers, with clear pools like bright mirrors; to the right are roads leading in all directions, with flying canopies connecting to the clouds. This is the central area of the heavenly palace, a scenic spot in the capital. The temple's carved beams and painted rafters soar into the clouds, and the exquisite pavilions reach the sky. The morning sun shines on the painted eaves, as splendid as the sun palace; the night moonlight reflects on the white walls, as clear as the moon palace. On the fragrant paths, autumn orchids emit fragrance; in the quiet pavilions, jade pendants make pleasant sounds. On the rocks, winter osmanthus are dense; in the doorways, red flowers are clustered. The lights shine brightly, like cranes flying in the heart; the banners are high, like rainbows surrounding the sky. The flying eaves are staggered, containing dew and sheltering jade birds; the soft curtains are rolled up, like beaded curtains. Red clouds adorn the low peaks, and green mist floats over the ponds. The sound of jade pendants harmonizes with the night bells, and the gentle spring breeze blends with the morning chants. Is this not more magnificent than the Fragrant Accumulation Heaven Palace (Xiangji Heaven Palace), and more beautiful than the Langfeng Immortal Palace? There is a Master Xuanzang (Tang Sanzang), who can be called the crown of Buddhism. His appearance is dignified and solemn, like a tall pine tree in the clear wind; his thoughts are abundant and beautiful, like splendid frost reflecting the distant Milky Way. He possesses wisdom that penetrates the past and present, as if he were born with it; he cherishes a quiet and true sincerity, which has been evident since he was a child. He is outstanding and surpasses his era, and his light illuminates the past.
迥秀千齡架澄什而光后。以為淳風替古澆俗移今。悲巨夜之長昏。痛微言之永翳。遂投跡異域。廣餐秘教。乘杯雲漢之外。振錫煙霞之表。滔天巨海漫驚浪而羈游。亙地嚴霜犯凄氣而獨遊。平郊散敘衣單雪嶺之風。曠野低輪肌弊流沙之日。遐征月路影對宵而暫雙。遠邁危峰形臨朝而永只。思窮妙境探𧷤至真。心罄玄津研幾秘術。通昔賢之所不達。悟先典之所未聞。遂得金牒東流續將絕之教。寶偈西徙補已闕之文。時眷靈基棲心此地弘宣奧旨。葉重翠于祇林。所以遠辟幽關。波再清于定水。朕之虔心八正。肅志雙林。冀延景福。式資冥助。奉愿皇太后逍遙六度神遊丹闕之前。偃息四禪魂升紫極之境。悲夫玉燭易往促四序于炎涼。金箭難留馳六龍于晷漏。恐波遷樹在移溟海于桑田。地是勢非淪高岸而為幽谷。於是敬刻貞石。式旌真境。銘不錄。
三月庚申。百僚奉表美揚聖制。別詔禮部尚書許敬宗送碑文示法師玄奘。甲子奘率徒詣闕奉表謝曰。造化之功既播物而成教。聖人之道亦因辭而見情。然則畫卦垂文空談形於器宇。設爻分像實未越于寰域。羲皇之德尚見稱於前古。姬后之風亦獨高於後代。豈若開物成務闡八正以摛章。詮道立言證三明而導俗。理窮天地之表。情該日月之外。校其優劣斯為盛矣。共惟陛下金輪在
【現代漢語翻譯】 現代漢語譯本： 他卓越超群，像千年長橋般連線著澄澈的佛法，光耀後世。他認為淳樸的社會風氣已經衰退，世風日下，想要改變這種現狀。他悲嘆漫漫長夜的黑暗，痛惜精妙的佛法教義即將永遠消失。於是，他遠赴異國他鄉，廣泛學習秘密的佛教教義。他乘坐著彷彿杯子般的小船，在銀河之外航行；他拄著錫杖，行走在雲霧繚繞的山間。滔天巨浪也只能讓他暫時停留下羈旅的腳步，嚴寒的霜凍也無法阻止他孤身前行的決心。在平坦的郊野，他衣衫單薄，講述著雪山上的風光；在空曠的荒野，他車輪低陷，疲憊的身軀忍受著流沙的炙烤。遙遠的征途，只有月亮在夜晚與他的身影相伴；攀登險峻的山峰，只有太陽在早晨照耀著他孤獨的身影。他思索著探尋至高無上的境界，竭盡心力研究精妙的秘術。他通曉了前賢未能達到的境界，領悟了前代經典中未曾提及的道理。於是，他將金牒（指佛經）帶到東方，延續了即將斷絕的佛教教義；他將珍貴的偈頌帶到西方，彌補了已經缺失的經文。他時常眷顧靈鷲山（Grdhakuta），將心安住在那裡，弘揚深奧的佛法。他的功德如同祇樹給孤獨園（Jetavana）般茂盛，所以能夠遠離塵世的喧囂；他的禪定如同清澈的定水般純凈，能夠再次洗滌世間的污濁。我虔誠地遵循八正道（Aryastangamarga），肅穆地傚法佛陀在雙林（Salavana）涅槃。希望能夠延續美好的福報，祈求冥冥之中的幫助。我奉愿皇太后能夠逍遙自在地修行六度（Paramita），精神遨遊于天宮之前；能夠安詳地進入四禪（Dhyana），靈魂昇華到紫微星所在的境界。可悲啊，時光飛逝，四季更替，寒來暑往；光陰難留，太陽飛快地執行，晝夜交替。恐怕滄海桑田，世事變遷，高岸也會淪為深谷。因此，我恭敬地刻下貞石，以此來彰顯這片真實的聖地。銘文內容不在此記錄。
三月庚申日，百官呈上奏表，讚美皇上的聖明之舉。皇上特地下詔禮部尚書許敬宗，將碑文送給法師玄奘（Xuanzang）。甲子日，玄奘率領弟子來到皇宮，呈上奏表謝恩說：『造物主的功勞在於創造萬物並形成教化，聖人的道理也通過言辭來表達情感。然而，伏羲畫八卦、倉頡創造文字，都只是空談器物的形狀和作用；設立爻象、區分卦象，實際上也沒有超出天地的範圍。伏羲的功德尚且被前人稱頌，周公、姜后的風範也獨自高於後代。哪裡比得上陛下開創事業、成就萬物，闡明八正道來彰顯文章，詮釋佛法、樹立言論，用三明（Tisro Vijje）來引導世俗呢？您的智慧窮盡天地之外，您的情感涵蓋日月之外。比較起來，您的功德最為盛大啊！』我共同認為陛下如同金輪王（Cakravartin）一樣統治天下。
【English Translation】 English version: He was outstanding, like a thousand-year-old bridge connecting the clear Dharma, illuminating future generations. He believed that the pure social customs had declined, and the world was deteriorating, and he wanted to change this situation. He lamented the darkness of the long night and grieved that the subtle Buddhist teachings were about to disappear forever. Therefore, he traveled to foreign lands to extensively study secret Buddhist teachings. He sailed in a boat like a cup, beyond the Milky Way; he walked with a staff, among the misty mountains. The滔天(Taotian) huge waves could only temporarily stop his journey, and the severe frost could not stop his determination to travel alone. In the flat suburbs, he wore thin clothes, telling the scenery of the snowy mountains; in the empty wilderness, his wheels were sunken, and his tired body endured the scorching sun of the quicksand. On the distant journey, only the moon accompanied his shadow at night; climbing the steep peaks, only the sun shone on his lonely figure in the morning. He pondered to explore the supreme realm and exhausted his efforts to study subtle secret arts. He understood the realm that the former sages had failed to reach and comprehended the principles not mentioned in the previous classics. Therefore, he brought the 金牒(jindie) (referring to Buddhist scriptures) to the East, continuing the almost extinct Buddhist teachings; he brought the precious 偈頌(偈頌) to the West, supplementing the missing scriptures. He often cared for 靈鷲山(Grdhakuta), settled his heart there, and promoted profound Buddhist teachings. His merits are as lush as 祇樹給孤獨園(Jetavana), so he can stay away from the hustle and bustle of the world; his meditation is as pure as clear 定水(Dhyana), which can wash away the dirt of the world again. I sincerely follow the 八正道(Aryastangamarga), solemnly imitating the Buddha's 涅槃(Nirvana) in 雙林(Salavana). I hope to continue the good fortune and pray for help in the dark. I wish the Empress Dowager can freely practice 六度(Paramita), and her spirit can travel before the heavenly palace; she can peacefully enter 四禪(Dhyana), and her soul can ascend to the realm where 紫微星(Ziwei Star) is located. Alas, time flies, the seasons change, and the cold and heat come and go; time is hard to stay, the sun runs fast, and day and night alternate. I am afraid that the sea will change, the world will change, and the high bank will become a deep valley. Therefore, I respectfully engraved the 貞石(Zhenshi) to highlight this real holy place. The content of the inscription is not recorded here.
On the day of 庚申(Gengshen) in March, the officials presented memorials, praising the emperor's wise actions. The emperor specially issued an edict to 許敬宗(Xu Jingzong), the Minister of Rites, to send the inscription to the 法師(Dharma Master) 玄奘(Xuanzang). On the day of 甲子(Jiazi), 玄奘(Xuanzang) led his disciples to the palace, presented a memorial to thank him, saying: 'The merit of the creator lies in creating all things and forming education, and the principles of the sage also express emotions through words. However, 伏羲(Fuxi)'s drawing of 八卦(Bagua) and 倉頡(Cangjie)'s creation of characters are just empty talk about the shape and function of objects; the establishment of 爻象(Yaoxiang) and the distinction of 卦象(Guaxiang) do not actually go beyond the scope of heaven and earth. 伏羲(Fuxi)'s merits are still praised by the predecessors, and the demeanor of 周公(Duke Zhou) and 姜后(Queen Jiang) is also uniquely higher than later generations. How can it be compared to your majesty's creation of undertakings and achievements of all things, elucidating 八正道(Aryastangamarga) to highlight articles, interpreting the Dharma and establishing arguments, and using 三明(Tisro Vijje) to guide the world? Your wisdom exhausts beyond the heavens and the earth, and your emotions cover beyond the sun and the moon. In comparison, your merits are the greatest!' We jointly believe that your majesty rules the world like a 金輪王(Cakravartin).
運玉曆乘時。化洽四洲仁覃九有。道苞前聖功茂乃神。縱多能于生知。資率由於天至。始悲奩鏡即創招提。俄樹勝幢乃敷文律。若乃天華穎發睿藻波騰。吞筆海而孕龍宮。掩詞林而包鶴樹。內該八藏外核六經。奧而能典宏而且密。使祇園遺蹟托寶思而彌高。奈苑余芳假瓊章而不朽。豈直抑揚夢境照晢迷途。諒以镕范四天牢籠三界者矣。奘以其文宜得聖筆自寫。因抗表勸請。制不許。再表。遂許之。四月八日奘率京城僧尼備幢幡寶輦香華梵儀扣芳林門迎御製碑。來太常九部樂並長安萬年二縣樂戲及戚里侯王耆耋送之。是日以雨不克。十四日遂迎之。舊史本紀云。帝御安福門樓。觀法師玄奘迎御製大慈恩寺碑。導從以天竺法儀。其徒甚盛。帝望之大悅。
五月法師玄奘寢疾。來尚藥奉御蔣孝章．針醫上宮琮專視病。又遣北門使者伺氣候遞報訊息。奘因陳先朝以釋氏名位次道流之下。先帝晚年許為改正。又永徽初來僧尼罪犯情難知者同俗法推鞠。奘慮疾病委頓永隔天顏。附內使以聞。即日來使報曰。所陳但佛道名位。先朝處分事。須平章其同俗。來即為除落。師宜安意將息。奘疾尋愈。會天后難月。命入宮祈福及分難。神光滿宮自庭燭天。因號佛光王(即中宗也)。初帝嘗謂奘曰。若生男子即聽出家。至是奘奉表請許
【現代漢語翻譯】 現代漢語譯本：
他像玉曆一樣執行，順應時勢。他的教化普及四洲，仁愛遍及天下。他的道義包含前代的聖賢，功績超過了神明。即使是天生就具有多種才能的人，也要以他為榜樣，因為他的智慧是上天賦予的。他最初因為悲憫女子被困於深閨（奩鏡指女子梳妝用的鏡匣，這裡代指深閨），便建立了寺院（招提）。不久之後，又樹立起高大的經幢，廣泛宣揚佛教的戒律（文律）。至於他所創作的文字，就像天上的花朵一樣絢麗，像水波一樣奔騰。他吞吐筆墨，如同龍宮一樣深邃；他的文采掩蓋了詞壇，如同鶴林一樣廣闊。他的學識內通佛教的八藏經典，外通儒家的六經。他的思想既深奧又規範，既宏大又嚴密。他使得祇園精舍的遺蹟，因為大慈恩寺的寶塔而更加高聳；他使得奈苑的殘餘芬芳，憑藉著精美的文章而不朽。他的作用不僅僅是揭示夢境，照亮迷途，更在於他能夠塑造整個世界（四天），控制整個三界。
玄奘認為皇帝的御製碑文應該由皇帝親自書寫，於是上表勸請。皇帝沒有允許。玄奘再次上表，皇帝才答應。四月八日，玄奘率領京城的僧尼，準備了經幢、寶輦、香花和梵樂儀仗，在芳林門迎接皇帝御製的碑文。太常寺的九部樂以及長安、萬年兩縣的樂工戲班，還有皇親國戚、年老的大臣都來送行。當天因為下雨沒有成行。十四日，才正式迎回碑文。《舊唐書·本紀》記載，皇帝在安福門樓上觀看法師玄奘迎接御製大慈恩寺碑，引導的隊伍按照天竺的佛教儀軌，非常盛大。皇帝看到后非常高興。
五月，法師玄奘生病。尚藥奉御蔣孝章、針醫上宮琮專門負責診治。皇帝還派遣北門使者隨時打探病情，並及時彙報訊息。玄奘因此陳述，先朝將佛教的名位排在道教之下，先帝晚年已經答應改正。另外，永徽初年，僧尼如果犯了罪，情節難以查清的，就和普通百姓一樣審訊。玄奘擔心自己病重，可能永遠見不到皇帝，於是通過內侍稟告皇帝。當天，使者就來傳達皇帝的旨意，說：『你所陳述的關於佛道名位的問題，是先朝的決定，需要和相關部門商議。至於僧尼和普通百姓一樣審訊的問題，可以取消。法師安心養病。』玄奘的病很快就好了。恰逢天后（武則天）生產困難，玄奘奉命入宮祈福和分娩。宮中充滿了神光，照亮了庭院，直衝天空。因此，中宗皇帝被稱作佛光王。當初，皇帝曾經對玄奘說，如果生的是男孩，就允許他出家。到這時，玄奘上表請求皇帝兌現承諾。
【English Translation】 English version:
He moved like the Jade Calendar, adapting to the times. His teachings spread throughout the four continents, and his benevolence extended to all beings. His doctrine encompassed the sages of the past, and his merits surpassed those of the gods. Even those born with many talents took him as their model, for his wisdom was bestowed by Heaven. Initially, out of compassion for women confined to their chambers (the 'dressing mirror' refers to women's dressing cases, symbolizing confinement), he established monasteries ('招提' - Zhāotí). Soon after, he erected towering banner poles and widely propagated the Buddhist precepts ('文律' - wénlǜ). As for his literary works, they were as brilliant as celestial flowers and as surging as waves. He consumed ink and brush like a dragon palace, and his literary talent overshadowed the literary world, encompassing the Crane Forest. His knowledge encompassed the Eight Treasures of Buddhism internally and the Six Classics of Confucianism externally. His thought was both profound and normative, both grand and meticulous. He made the relics of Jetavana Monastery even taller because of the pagoda of the Great Compassion Temple; he made the remaining fragrance of the Nai Garden immortal through exquisite writing. His role was not only to reveal dreams and illuminate the lost, but also to shape the entire world ('四天' - sìtiān, four continents) and control the entire Three Realms.
Xuánzàng believed that the imperial inscription should be written by the emperor himself, so he submitted a memorial requesting it. The emperor did not allow it. Xuánzàng submitted another memorial, and the emperor finally agreed. On the eighth day of the fourth month, Xuánzàng led the monks and nuns of the capital, preparing banners, jeweled carriages, incense, flowers, and Buddhist musical instruments, to welcome the imperial inscription at Fanglin Gate. The nine divisions of music from the Court of Imperial Sacrifices, as well as the musicians and actors from the two counties of Chang'an and Wannian, and the imperial relatives and elderly ministers all came to see them off. The event was postponed due to rain that day. On the fourteenth day, the inscription was officially welcomed back. The 'Old Book of Tang: Annals' records that the emperor watched from the Anfu Gate tower as the Dharma Master Xuánzàng welcomed the imperial inscription for the Great Compassion Temple. The guiding procession followed the Buddhist rituals of India and was very grand. The emperor was very pleased to see it.
In May, Dharma Master Xuánzàng fell ill. Jiang Xiaozhang, the Imperial Physician of the Shangyao Bureau, and Shanggong Cong, an acupuncturist, were specially assigned to treat him. The emperor also sent messengers from the North Gate to inquire about his condition and report the news in a timely manner. Xuánzàng therefore stated that the previous dynasty had ranked Buddhism below Taoism, and the late emperor had promised to correct it. In addition, in the early years of Yonghui, if monks and nuns committed crimes and the circumstances were difficult to ascertain, they were tried in the same way as ordinary people. Xuánzàng was worried that he was seriously ill and might never see the emperor again, so he reported to the emperor through an inner servant. On the same day, the messenger came to convey the emperor's decree, saying: 'The matter you mentioned regarding the ranking of Buddhism and Taoism was decided by the previous dynasty and needs to be discussed with relevant departments. As for the issue of monks and nuns being tried in the same way as ordinary people, it can be cancelled. Dharma Master, please rest and recuperate.' Xuánzàng's illness soon improved. It happened that the Empress (Wu Zetian) had difficulty giving birth, and Xuánzàng was ordered to enter the palace to pray for blessings and delivery. The palace was filled with divine light, illuminating the courtyard and reaching the sky. Therefore, Emperor Zhongzong was called the Buddha Light King. Initially, the emperor had said to Xuánzàng that if a boy was born, he would allow him to become a monk. At this time, Xuánzàng submitted a memorial requesting the emperor to fulfill his promise.
佛光王出家紹隆三寶。制可。
二年夏四月。追僧道各二七人入宮論議。道士李榮以本際立義。法師義褒徴曰。既標本際。為道本于際耶。際本于道耶。榮曰㸦得。褒曰。若道本于際。際為道本。則亦可際本于道。道為際源。榮曰亦通耳。褒曰。若本際與道㸦得相通。則亦可自然與道㸦相法也。榮曰。道法自然。自然不法道。褒曰。若爾。則道本于際。本際不本于道矣。榮意前言之失。不復主義。以他語嘲褒。褒正色曰。對萬乘之前立論。申明邪正以簡帝心。豈以他辭塵瀆天聽。榮愧服。帝嘉之。令引榮退席。揖黃頤對褒談論。極莫而罷。
是歲法師玄奘抗表辭入嵩山少林寺專意譯經。降御札報曰。省表知欲晦跡嚴泉。追遁遠而架往。托慮神寂。軌澄什以標今。仰揖風規是所欽尚。朕業空學寡靡究高深。然以淺識薄聞未見其可。法師津樑三界汲引四生。智皎心燈定凝意水。非情塵之所翳。豈識浪之能驚。道德可居何必太華疊嶺。空寂可舍豈獨少室重巒。幸戢來言勿復重請。則市朝大隱不獨貴於前賢。見聞弘益更可珍于即代。奘進啟奉謝。略曰。昔季重蒙魏君之禮。唯敘睽離。慧遠辱晉后之書。才令給米。未睹辭兼空寂可舍之旨。誨示大隱市朝之情。故知人主之懷。窮真罄俗綜有該無。超羲軒而更高。駕曹
【現代漢語翻譯】 現代漢語譯本：佛光王出家，繼承和發揚光大佛教三寶（指佛、法、僧）。皇帝批準。
二年夏四月，皇帝召集僧人和道士各十四人入宮辯論。道士李榮以『本際』（道教用語，指宇宙萬物的本源）立論。法師義褒反駁說：『既然標榜『本際』，是說道來源於『際』呢，還是『際』來源於道呢？』李榮說：『都可以這樣說。』義褒說：『如果道來源於『際』，『際』是道的根本，那麼也可以說『際』來源於道，道是『際』的源頭。』李榮說：『也可以這樣理解。』義褒說：『如果『本際』與道都可以相通，那麼也可以說自然與道互相傚法了。』李榮說：『道傚法自然，自然不傚法道。』義褒說：『如果這樣，那麼道本于『際』，『本際』就不本于道了。』李榮意識到自己先前言論的失誤，不再堅持自己的主張，用其他話來嘲諷義褒。義褒嚴肅地說：『在皇帝面前辯論，闡明邪正，是爲了讓皇帝明辨是非，怎麼能用其他言辭來玷污皇帝的聽聞呢？』李榮感到慚愧而順服。皇帝讚賞義褒，命人帶李榮退下，讓黃頤與義褒對談，直到辯論結束。
這年，法師玄奘上書請求進入嵩山少林寺，專心翻譯佛經。皇帝下詔回覆說：『看了你的奏表，知道你想要隱居山林，追隨古代隱士的足跡，寄託心於寂靜之中，傚法鳩摩羅什（指鳩摩羅什的譯經事業）來標榜當今。仰慕你的風範，我非常欽佩。我學識淺薄，不能深入研究高深的佛法。但是以我淺薄的見識來看，覺得這樣做不太合適。法師是三界的橋樑，是四生（指眾生輪迴的四種方式：胎生、卵生、濕生、化生）的引導者，智慧如明燈，心如止水，不會被世俗的塵埃所矇蔽，也不會被認識的波浪所驚擾。有道德的人在哪裡都可以安居，何必一定要在太華山（指華山）重疊的山嶺之中？空寂之心在哪裡都可以修習，豈獨少室山（指少室山）重巒疊嶂？希望你停止這樣的想法，不要再次請求。那麼你就是身在朝市的隱士，不只是比前代的賢人更為可貴，你的見聞和弘法利生，更值得我們珍惜。』玄奘再次上書表示感謝，大意是說：『過去季重（指東漢隱士逢萌）受到魏君的禮遇，只是敘述了離別之情。慧遠（指東晉高僧慧遠）受到晉朝皇帝的賞識，才得到糧食的供給。我沒有想到您會說出『空寂可舍』這樣的話，教誨我『大隱隱於市朝』的道理。由此可知，人主的胸懷，窮盡真理，涵蓋世俗，包羅萬象，超越了伏羲、軒轅（指中華人文始祖），駕馭了曹
【English Translation】 English version: The King of Buddha-Light renounced his home to propagate the Three Jewels (Buddha, Dharma, Sangha). The Emperor approved.
In the second year, the fourth month of summer, the Emperor summoned fourteen monks and fourteen Taoists to the palace for debate. The Taoist Li Rong established his argument based on 'Benji' (a Taoist term referring to the origin of all things in the universe). Dharma Master Yi Bao retorted, 'Since you emphasize 'Benji,' does it mean that the Tao originates from 'Ji,' or does 'Ji' originate from the Tao?' Li Rong said, 'Both can be said.' Yi Bao said, 'If the Tao originates from 'Ji,' and 'Ji' is the root of the Tao, then it can also be said that 'Ji' originates from the Tao, and the Tao is the source of 'Ji'.' Li Rong said, 'That can also be understood.' Yi Bao said, 'If 'Benji' and the Tao can both be interconnected, then it can also be said that nature and the Tao emulate each other.' Li Rong said, 'The Tao emulates nature, but nature does not emulate the Tao.' Yi Bao said, 'If that's the case, then the Tao originates from 'Ji,' but 'Benji' does not originate from the Tao.' Li Rong, realizing the error of his previous statement, no longer insisted on his argument and instead used other words to mock Yi Bao. Yi Bao said sternly, 'Debating before the Emperor, clarifying right and wrong, is to allow the Emperor to discern truth from falsehood. How can you use other words to defile the Emperor's hearing?' Li Rong felt ashamed and submitted. The Emperor praised Yi Bao and ordered Li Rong to withdraw, then had Huang Yi debate with Yi Bao until the discussion ended.
In this year, Dharma Master Xuanzang submitted a memorial requesting to enter Shaolin Temple on Mount Song to focus on translating scriptures. The Emperor issued an edict in response, saying, 'Having read your memorial, I know that you wish to retreat to the mountains and forests, follow in the footsteps of ancient hermits, entrust your mind to tranquility, and emulate Kumarajiva (referring to Kumarajiva's translation work) to set an example for the present. I admire your demeanor and greatly respect you. My knowledge is shallow, and I cannot deeply study the profound Dharma. However, from my limited understanding, I feel that this is not appropriate. The Dharma Master is a bridge for the Three Realms and a guide for the Four Births (referring to the four ways beings are born: womb-born, egg-born, moisture-born, and transformation-born). Your wisdom is like a bright lamp, and your mind is like still water, not obscured by worldly dust, nor startled by the waves of perception. A virtuous person can reside anywhere, why must it be in the overlapping peaks of Mount Taihua (referring to Mount Hua)? The mind of emptiness can be cultivated anywhere, why only in the overlapping mountains of Mount Shaoshi (referring to Mount Shaoshi)? I hope you will cease such thoughts and not make such requests again. Then you will be a hermit in the marketplace, not only more valuable than the sages of the past, but your knowledge and propagation of the Dharma for the benefit of sentient beings will be even more cherished in our time.' Xuanzang submitted another memorial to express his gratitude, saying in essence, 'In the past, Ji Zhong (referring to Feng Meng, a hermit of the Eastern Han Dynasty) received the courtesy of the Wei ruler, but only recounted his feelings of separation. Huiyuan (referring to the eminent monk Huiyuan of the Eastern Jin Dynasty) received the appreciation of the Jin Emperor and only received a supply of grain. I did not expect you to say 'emptiness can be relinquished,' teaching me the principle of 'a great hermit is hidden in the marketplace.' From this, I know that the mind of a ruler encompasses truth, includes the mundane, embraces all, and transcends everything, surpassing Fuxi and Xuanyuan (referring to the ancestors of Chinese civilization), and surpassing Cao'
馬而逾遠者矣。時奘公道震天下。謀欲禁止舊經唯弘新典。有禪師法沖者善楞伽宗旨。雅為房梁公所重。因見奘而諫之曰。聞君將廢罷舊經不許弘宣。此未可也。法師頃依舊經入道。今若棄舊崇新。則法師亦當返初。復依新經出家可乎。奘悟而止。
四年。帝在合璧宮追僧道論義。法師會隱立五蘊義。法師神泰立九斷知義。道士李榮．黃壽不知名義。茫如夢海。雖事往返而牢落無歸。遂敕道士立義。於是李榮立道生萬物義。法師慧立問曰。先生立道生萬物。未審此道是有知耶是無知。榮曰。人法地。地法天。天法道。既為天地之法。豈曰無知。立曰。必若有知。則合唯生於善。何故亦生於惡。既善惡升沉叢雜混生。則無知矣。請試劇陳之。如上古未開闢時何不早生今日聖明。子有黔黎與之榮樂。乃先誕共工．蚩尤．桀．紂．幽．厲之徒而殘賊斯民耶。人臣之中何不唯生稷．契．夔．龍之輩。而使飛廉．惡來．靳尚．新莽之儔諛謟其君。致邦國傾亂耶。羽族之中何不唯生鸞鳳嘉禽。而更生梟鏡惡鳥乎。毛群之中何不唯生麒麟驊騮。復生豺狼豪猬乎。以至草木等類美惡不同。既混糅俱生不別善惡。則道無知。不能生物。云何得稱天地取法而生萬物乎。據佛世尊窮理盡性之教。則天地萬物是業。眾生以業力故所感不同
。以善業勝者。則琉璃為地黃金為道。瓊樹蔭陌玉葉垂亭。甘露充餐綺衣為座。惡業多者。沙壤為地瓦礫為衢。稗飯充飢麻衣蔽體。泥行雨宿霜獲暑耕。皆自業所感。無人使之。吾子心迷不識。妄言道生一。何可憫。榮愕然不知所對。慧立乘機拂弄。榮亦杜默。遂𧹞然下座。揖黃壽前席立老子名義。法師會隱以老子國家先宗。既難其名恐有觸犯。即奏曰。黃壽身預黃冠。不知諱忌。城狐社鼠猶事依憑國家。遠承龍德之後。陛下老氏子孫。豈有對人子孫而公談祖諱。至如五千言中大有好義。壽不能標列而說聖人之名。計罪論刑死有餘及。帝肯首曰。固當別立義。壽既遭沮挫慚汗失圖。雖事言對而次序乖越。及罷。帝曰。朕觀二家之論宗旨竟未分明。法師慧立驟對曰。二家之論宗旨未明。實如明詔。何則。眾僧立義道士不識其源。既恥無辭。遂镋闟謾語。至如會隱立五蘊義。黃頤以蔭名來難。且蔭以覆蓋為宗。蘊以積聚為義。如色有十一。聚在色名之下。識有八種。積在一名之中。舉統以收稱為蘊義。若以蔭名見難。義理全乖。又神泰立九斷知義。道士生來未聞此名。論座雖登不知發問之處。無以遮慚。遂浪作余語。由是宗旨不明。浼瀆天聽。過在道士。然佛法大宗因緣為最。故云未嘗有一法不從因緣生。且如目見殿柱須
具五緣。一識心不亂。二眼根不壞。三籍以光明。四有境現前。五中間無障。必具此緣方得見柱。若曦光已沒龍燭未明。縱有朱棇何由可見。又如嘉穀陽和之月。假水土人工則能萌芽。夏盛甕中。冬藏地陷。緣不具故畢竟不生。而人亦然。內則業感為因。外則父母為緣。身方得生。父母乖違終無生理。乃至羽毛萬匯悉亦如之。故經云。深入緣起。斷諸邪見。由佛智慧。窮法實相。是稱無上正覺為人天師。外道之輩則不如是。或計諸法自然。即同此方莊老。或言無因。或云宿作。並是邪宗不明法本。又對御說依他．遍計．圓成三性之義。及辭出宮。少選敕內給事王君德傳宣曰。師等因緣義甚好。何不早論。詣道士李榮等傳來曰。何不學佛經。於是榮等羞縮為之氣塞。
麟德元年二月。法師玄奘寢疾。命弟子大乘光錄所譯經論凡一千三百三十有五卷。造彌勒像十俱胝。及疾革。口誦色蘊不可得。受想行識不可得。眼界不可得乃至意識界不可得。無明不可得乃至菩提不可得。不可得亦不可得。復令左右同聲三唱南謨慈氏如來．應．正等覺。愿與含識速奉慈顏。南無慈氏如來所居內院。愿舍壽已必生其中。遂右脅安臥而逝。春秋六十有三。是夕白虹四道自北亙南貫井宿。直慈恩寺塔。訃聞于朝。帝哭之甚哀。顧左右曰。
【現代漢語翻譯】 現代漢語譯本：需要具備五個條件才能看見柱子。一是意識清醒不散亂，二是眼根沒有損壞，三是憑藉光明，四是有所見的境界顯現在眼前，五是中間沒有障礙。必須具備這些條件才能看見柱子。如果太陽已經落山，龍燈還沒有點亮，縱然有紅色的柱子，又怎麼能看見呢？又如好的穀物，在陽光溫暖的月份，藉助水土和人工就能萌芽生長。如果夏天把它放在甕中，冬天把它埋在地下，因為條件不具備，最終也不會生長。人也是這樣，內在是業力感召為因，外在是父母為緣，身體才能得以出生。如果父母不和，最終也不會有生育的道理。乃至羽毛、萬物也都如此。所以經書上說：『深入瞭解緣起，就能斷除各種邪見。』憑藉佛的智慧，窮盡諸法真實的相狀，這才能被稱為無上正覺，成為人天導師。外道之輩則不是這樣，或者認為諸法是自然而然的，就如同此地的莊子、老子。或者說沒有原因，或者說是前世所為，這些都是邪宗，不明白法的根本。又對皇帝解說依他起性、遍計所執性、圓成實性這三種性質的含義。以及辭別皇宮。不久，皇帝敕令內給事王君德傳旨說：『法師等人所說的因緣義非常好，為什麼不早點講呢？』又命令召來道士李榮等人說：『為什麼不學習佛經呢？』於是李榮等人感到羞愧，為之氣塞。 麟德元年二月，法師玄奘（Tang Sanzang）身患重病，命令弟子大乘光記錄所翻譯的經論，總共有一千三百三十五卷，建造彌勒像十俱胝（十億）。臨終時，口中唸誦『色蘊不可得，受想行識不可得，眼界不可得，乃至意識界不可得，無明不可得，乃至菩提不可得，不可得亦不可得。』又讓左右的人同聲三唱『南謨慈氏如來（Maitreya Tathagata）、應（Arhat）、正等覺（Samyaksambuddha）』，愿與一切眾生迅速見到慈氏如來的慈顏，『南無慈氏如來所居住的內院，愿我捨棄壽命后必定往生其中。』於是右脅安臥而逝，享年六十三歲。當天晚上，四道白虹從北向南橫貫井宿，直指慈恩寺塔。訃告傳到朝廷，皇帝非常悲痛，顧左右說：
【English Translation】 English version: To see a pillar, five conditions must be met. First, the mind must be clear and not distracted. Second, the eye faculty must not be damaged. Third, there must be light. Fourth, the object of sight must be present. Fifth, there must be no obstruction in between. Only when these conditions are met can one see a pillar. If the sun has already set and the dragon lanterns have not yet been lit, even if there is a red pillar, how can it be seen? Similarly, good grain, in the warm months of sunshine, can sprout and grow with the help of water, soil, and human labor. If it is placed in a jar in the summer or buried underground in the winter, it will ultimately not grow because the conditions are not met. It is the same with people. Internally, karmic influence is the cause, and externally, parents are the condition for the body to be born. If parents are not harmonious, there will ultimately be no reason for birth. Even feathers and all things are the same. Therefore, the scriptures say: 'Deeply understanding dependent origination cuts off all wrong views.' Relying on the wisdom of the Buddha, one can exhaust the true nature of all dharmas, and this is called unsurpassed perfect enlightenment, becoming a teacher of humans and devas. Those of other paths are not like this. Some think that all dharmas are natural, just like Zhuangzi and Laozi in this land. Some say there is no cause, or that it is the result of past actions. These are all heretical sects that do not understand the root of the Dharma. He also explained to the emperor the meaning of the three natures: dependent nature (paratantra), imputed nature (parikalpita), and perfected nature (parinispanna). And after taking his leave from the palace, soon after, the emperor ordered the inner attendant Wang Junde to convey the message: 'The meaning of dependent origination spoken by the Dharma master and others is very good. Why didn't you speak of it earlier?' He also ordered the Taoist priests Li Rong and others to be summoned and said: 'Why don't you study the Buddhist scriptures?' Thereupon, Li Rong and others felt ashamed and were choked with anger. In the second month of the first year of Linde, Dharma Master Xuanzang (Tang Sanzang) fell seriously ill. He ordered his disciple Dacheng Guang to record the translated scriptures and treatises, totaling one thousand three hundred and thirty-five volumes, and to build ten kotis (one hundred million) of Maitreya images. As he was dying, he recited, 'The skandha of form is unattainable, the skandhas of feeling, perception, volition, and consciousness are unattainable, the eye realm is unattainable, and so on, until the mind-consciousness realm is unattainable, ignorance is unattainable, and so on, until bodhi is unattainable, unattainable is also unattainable.' He also had those around him chant three times in unison, 'Namo Maitreya Tathagata (Maitreya Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha),' wishing to quickly see the compassionate face of Maitreya Tathagata with all sentient beings, 'Namo the inner court where Maitreya Tathagata resides, may I be reborn there after abandoning this life.' Then he passed away lying on his right side, at the age of sixty-three. That night, four white rainbows stretched from north to south, piercing the Well constellation, directly pointing to the Ci'en Temple pagoda. The news of his death was reported to the court, and the emperor was deeply grieved, saying to those around him:
朕失國寶矣。輟朝三日。自終及葬五降御札。裒錄遺典。勤䘏喪事。俄異僧奉旃檀末香至。請依天竺法用涂法師之體。大乘光等以掩龕日久不欲開。其僧曰。別奉進旨。儻見拒。即具奏遂啟龕。而顏色如生香氣馥郁。其僧涂畢恍然不見。識者以為兜率內院人也。夏四月來準佛世尊故事斂以金棺銀槨。塔于浐東門。弟子神泰．棲玄．會隱．慧立．明浚．義褒．大乘光等。皆法門之龍象焉。
論曰。自大教東流。沙門行侔先聖則有遠公。妙盡法源則有羅什。道德尊重為帝王師則婁約．法上諸公。然皆未遇盛明之主。獨奘出貞觀至治之世。道契太宗中興佛法。跡其翻宣至教功比羅什。風規峻美庶幾遠公。道振一時尊逾約上。自古功德兼隆由滕．蘭已來未之有也。使夫大教巍巍。後世得以安其成式。嗚呼。可謂既聖矣。
干封二年八月。南山律師道宣卒。有詔追悼。仍敕天下寺並宜圖形塑像以為標范。宣姓錢氏。父吏部尚書郎。母夢月輪貫懷而孕。既而又夢梵僧語之曰。所孕者祐律師也。愿自愛。及宣年壯而退然無經世意。母憶所夢。聽出家。性與道合。所至必感神物翊衛供奉天饌。有云室山人嘗訪宣。見左右皆天童給侍。莫年以戒壇未合律。躬負土。準律新之壇成日。有異比丘至禮壇曰。佛滅已來像法住世。中
【現代漢語翻譯】 現代漢語譯本：
朕失去了國寶（指玄奘法師）。停止朝政三天，從他去世到安葬，五次降下御札（皇帝的詔書）。收集整理他的遺著，盡心盡力地辦理喪事。不久，一位奇異的僧人帶著旃檀末香（一種名貴的香料）前來，請求按照天竺（印度的古稱）的習俗，用香塗抹法師的遺體。大乘光（玄奘的弟子）等人因為封龕（安放遺體的石室）時間已久，不願打開。那位僧人說：『我另外奉有進獻的旨意，如果被拒絕，我就如實上奏。』於是打開了龕，而玄奘的顏色如同活著一般，香氣濃郁。那位僧人塗抹完畢，忽然不見了。有見識的人認為他是兜率內院（彌勒菩薩居住的地方）的人。當年四月，按照佛世尊（釋迦牟尼佛）的慣例，用金棺銀槨斂葬，塔（埋葬舍利的建築物）建在浐河東門。弟子神泰、棲玄、會隱、慧立、明浚、義褒、大乘光等人，都是佛法界的龍象（傑出的人才）。
評論說：自從大乘佛教傳入中國，沙門（出家人）的行為可以比肩古代聖賢的有慧遠法師，精妙地窮盡佛法根源的有鳩摩羅什法師，道德高尚受到帝王尊重的有婁約、法上等諸位法師。然而他們都沒有遇到聖明之主。只有玄奘法師出現在貞觀（唐太宗的年號）的太平盛世，他的思想與唐太宗相契合，從而振興了佛法。考察他翻譯和宣揚佛教經典的功績，可以與鳩摩羅什相比；他的風度和品格高尚美好，接近慧遠法師；他的聲望震動一時，超過婁約、法上等人。自古以來功德兼備，像滕公、蘭陵王以來從未有過。使得大乘佛教巍然屹立，後世得以遵循他的模式。唉，真可以說是既偉大又神聖啊！
干封二年（公元667年）八月，南山律師道宣去世。皇帝下詔追悼，並敕令天下寺廟都應該繪製他的畫像或塑造他的雕像，作為學習的榜樣。道宣姓錢，他的父親是吏部尚書郎。他的母親夢見月輪貫穿懷中而懷孕。之後又夢見一位梵僧告訴她說：『你所懷的孩子是祐律師（道宣的尊稱），希望你好好愛護。』等到道宣長大成人，卻淡泊名利，沒有經營世事的意願。他的母親想起所做的夢，就聽任他出家。他的天性與佛道相合，所到之處必定感應到神物的護衛和供奉，得到天上的美食。有位雲室山人曾經拜訪道宣，看見他左右都有天童侍奉。晚年因為戒壇（受戒的場所）不符合戒律，親自背土，按照戒律重新建造。戒壇建成之日，有位奇異的比丘前來禮拜戒壇說：『佛陀滅度以來，像法住世（佛教衰落的時期），中
【English Translation】 English version:
I have lost a national treasure (referring to the Venerable Xuanzang). I shall suspend court for three days. From his passing to his burial, I have issued five imperial edicts. I have collected and recorded his remaining works, and diligently attended to the funeral arrangements. Soon after, a remarkable monk arrived with sandalwood powder incense, requesting to follow the Indian custom of applying it to the Dharma Master's body. Dachengguang (Xuanzang's disciple) and others were reluctant to open the reliquary chamber, as it had been sealed for a long time. The monk said, 'I also have an imperial decree to present. If I am refused, I will report the matter truthfully.' Thus, they opened the chamber, and Xuanzang's complexion was as if he were alive, and the fragrance was rich and sweet. After the monk finished applying the incense, he suddenly disappeared. Those with knowledge believed him to be from the inner court of Tushita (the heaven where Maitreya Bodhisattva resides). In the fourth month of that year, following the example of the World Honored One Buddha (Shakyamuni Buddha), he was entombed in a golden coffin within a silver outer coffin, and a stupa (a structure enshrining relics) was built east of the Chan River gate. His disciples Shentai, Qixuan, Huiyin, Huili, Mingjun, Yibao, Dachengguang, and others were all dragons and elephants (outstanding talents) of the Dharma.
Commentary: Since the Great Teaching (Mahayana Buddhism) flowed eastward, among the sramanas (monks) whose conduct could be compared to ancient sages was Dharma Master Huiyuan; among those who profoundly exhausted the source of the Dharma was Kumarajiva; among those whose virtue and respect were esteemed as teachers by emperors were Lou Yue, Fashang, and other venerable masters. However, none of them encountered a wise and enlightened ruler. Only Xuanzang appeared during the prosperous reign of Zhenguan (Emperor Taizong's era), his thought aligned with Emperor Taizong, thus revitalizing Buddhism. Examining his merit in translating and propagating Buddhist scriptures, it can be compared to Kumarajiva; his demeanor and character were lofty and beautiful, approaching Dharma Master Huiyuan; his reputation shook the era, surpassing Lou Yue and Fashang. Since ancient times, such combined merit and virtue have not been seen since Teng Gong and the Prince of Lanling. He enabled the Great Teaching to stand tall, allowing future generations to follow his model. Alas, he can truly be called both great and holy!
In the eighth month of the second year of Ganfeng (667 AD), Vinaya Master Daoxuan of Nanshan passed away. The emperor issued an edict of mourning and ordered all temples in the realm to paint his portrait or sculpt his statue as a model for learning. Daoxuan's surname was Qian, and his father was a vice minister in the Ministry of Personnel. His mother dreamed of a moon wheel piercing her womb and becoming pregnant. Later, she dreamed of a Brahman monk telling her, 'The child you are carrying is Vinaya Master You (Daoxuan's honorific title), I hope you cherish him well.' When Daoxuan grew up, he was indifferent to fame and fortune and had no intention of managing worldly affairs. His mother remembered her dream and allowed him to become a monk. His nature was in harmony with the Dharma, and wherever he went, he would surely be protected and served by divine beings, receiving heavenly delicacies. A recluse from Yunshi Mountain once visited Daoxuan and saw heavenly children attending to him on both sides. In his later years, because the ordination platform (a place for receiving precepts) did not conform to the Vinaya (monastic rules), he personally carried earth and rebuilt it according to the rules. On the day the platform was completed, a remarkable bhikshu (monk) came to pay homage to the platform and said, 'Since the Buddha's parinirvana (passing away), the Dharma-image age (a period of decline in Buddhism) has been in the world, and the middle
興毗尼賴師一人而已。復有厖眉皓首尊者降壇。與宣論道久之而去。弟子躡跡追之。不知所往。時以為賓頭盧也。又嘗中夜行道。臨砌蹶且仆。有少年介冑擁持之。因問汝謂誰而見德如此。曰。弟子博叉天王子張瓊也。以師戒德高妙故來給衛耳。宣遂廣問如來世尊在世及滅度時事。瓊一一為宣言之。及別授宣佛牙並寶掌二物。表信而隱。又常感異人徴難律相輕重。亦授以祇桓圖及付囑儀十卷。皆世所未有者。故南山律疏妙盡隨相之義。以其通神明而然也。既歿。弟子文綱弘其教。天下宗師之。目為行事防非止惡宗。謂之南山教。律師嘗問天神。觀音大士緣起。天神對曰。往昔過去劫有王曰莊嚴。夫人曰寶應。生三女。長曰妙顏。仲曰妙音。季曰妙善。妙善始孕。夫人夢吞月。及誕之夕。大地震動。異香天華遍及內外。國人駭異。既生不浴而鮮潔。梵相端嚴。五色云覆其身。國人曰聖人出世之徴也。父母雖奇之。然心邪遂惡。菩薩長成自然慈婉衣服華鮮。日中一食。宮中號曰佛心娘子。宮娥沐化咸遷善離欲。王稍憎之。將欲擇配。妙善廉知曰。富貴不長有。榮華如泡幻。雖陵以賤役絕無悔心。王同夫人召而誘之。則曰。若免三患當從嚴命。王曰何謂三患。妙善曰。一者世人少時面如珂月。及老發白面皺。行住坐臥百不如
【現代漢語翻譯】 現代漢語譯本： 只有興毗尼賴師一人而已。後來又有滿頭白髮、眉毛很長的尊者降臨法壇，與他宣講論道很久之後離去。弟子們跟隨他的足跡追趕，卻不知道他去了哪裡。當時人們認為他是賓頭盧（Pindola，十六羅漢之一）。他還曾經在半夜行走，臨近臺階時跌倒將要仆倒，有一位身穿鎧甲的少年扶住了他。因此問道：『你是什麼人，竟然如此看重我的德行？』回答說：『弟子是博叉天王子張瓊，因為老師您的戒德高妙，所以前來護衛。』宣律師於是廣泛地詢問如來世尊在世以及涅槃時的事情，張瓊一一為他宣說，並且臨別時授予宣律師佛牙和寶掌兩件物品，以表示信任然後隱去。宣律師還常常感應到有奇異的人來徵詢辯論律相的輕重，也授予他祇桓圖（Jetavana，祇園精舍的地圖）以及付囑儀十卷，這些都是世上沒有的。所以南山律疏能夠精妙地窮盡隨相之義，是因為他通達神明的原因啊。他去世后，弟子文綱弘揚他的教法，天下宗師都尊崇他，稱他的宗派為行事防非止惡宗，稱為南山教。律師曾經問天神觀音大士的緣起，天神回答說：『往昔過去劫，有一位國王名叫莊嚴（Zhuangyan），夫人名叫寶應（Baoying），生了三個女兒，大女兒名叫妙顏（Miaoyan），二女兒名叫妙音（Miaoyin），小女兒名叫妙善（Miaoshan）。妙善開始懷孕的時候，夫人夢見吞下月亮，等到她出生的晚上，大地震動，奇異的香氣和天花遍佈內外，國人都感到驚駭奇異。她出生后不用洗浴就很乾凈，梵相端莊美麗，五色雲彩覆蓋她的身體，國人說這是聖人出世的徵兆啊。父母雖然覺得她奇異，但是內心邪惡。菩薩長大后自然慈祥溫婉，衣服華麗鮮艷，每天只吃一頓飯，宮中稱她為佛心娘子。宮女們受到她的感化，都遷善離欲。國王漸漸憎恨她，將要為她選擇配偶。妙善知道后說：『富貴不能長久擁有，榮華就像水泡幻影。』即使讓她做低賤的工作，也絕無後悔之心。國王和夫人一起召見她來誘導她，妙善就說：『如果能免除三種患難，就應當聽從嚴命。』國王說：『什麼叫做三種患難？』妙善說：『第一種是世人年少時面容如珂月般美好，等到年老時頭髮變白，面容皺紋增多，行走坐臥沒有一件如意的事情。』 '
【English Translation】 English version: Only Vinaya Master Xuan was present. Later, an elder with white hair and long eyebrows descended to the altar and discussed the Dharma with him for a long time before leaving. The disciples followed his tracks, but did not know where he went. At that time, people thought he was Pindola (one of the Sixteen Arhats). He also once walked in the middle of the night and stumbled near the steps, about to fall, when a young man in armor supported him. Therefore, he asked, 'Who are you that you value my virtue so much?' He replied, 'This disciple is Zhang Qiong, the prince of Boxa Heaven, and I have come to protect you because your precepts are sublime.' Master Xuan then extensively inquired about the events of the World Honored One, the Tathagata, during his lifetime and after his Nirvana. Zhang Qiong recounted them one by one, and at parting, he gave Master Xuan the Buddha's tooth and the two objects of the Treasure Palm to show his trust and then disappeared. Master Xuan also often sensed strange people coming to inquire and debate about the weight of the Vinaya aspects, and he also gave him the Jetavana map (map of Jetavana Monastery) and ten volumes of entrustment rituals, which were all unprecedented in the world. Therefore, the Nanshan Vinaya Commentary can exquisitely exhaust the meaning of following the characteristics because he understood the deities. After his death, his disciple Wen Gang promoted his teachings, and all the masters of the world revered him, calling his school the School of Acting to Prevent Wrongdoing and Stop Evil, and calling it the Nanshan School. The Vinaya Master once asked the heavenly deity about the origin of Avalokiteśvara Bodhisattva. The heavenly deity replied, 'In the past, in a past kalpa, there was a king named Zhuangyan (Majestic), and his wife was named Baoying (Precious Response). They had three daughters, the eldest named Miaoyan (Wonderful Appearance), the second named Miaoyin (Wonderful Sound), and the youngest named Miaoshan (Wonderful Goodness). When Miaoshan began to conceive, the wife dreamed of swallowing the moon, and on the night of her birth, the earth shook, and strange fragrances and heavenly flowers spread inside and outside, and the people of the country were shocked and amazed. After she was born, she was clean without bathing, her Brahman appearance was dignified and beautiful, and five-colored clouds covered her body. The people of the country said that this was a sign of the birth of a sage. Although her parents found her strange, their hearts were evil. As the Bodhisattva grew up, she was naturally kind and gentle, her clothes were gorgeous and bright, and she ate only one meal a day. In the palace, she was called the Buddha-Hearted Maiden. The palace maids were influenced by her, and they all moved towards goodness and detachment from desire. The king gradually hated her and was about to choose a spouse for her. Miaoshan knew this and said, 'Wealth and honor cannot last long, and glory is like a bubble or illusion.' Even if she were made to do lowly work, she would have no regrets. The king and his wife summoned her together to induce her, and Miaoshan said, 'If I can avoid three calamities, I should obey your strict orders.' The king said, 'What are the three calamities?' Miaoshan said, 'The first is that people's faces are as beautiful as shells and moons when they are young, but when they are old, their hair turns white, their faces are wrinkled, and their walking, standing, sitting, and lying are all unsatisfactory.'
少。二者肢體康強步武若飛。忽一病至臥于床枕無一可喜。三者姻戚集會骨肉滿前。一旦無常父子雖親豈能相代。三患若免從婚可得。若未能者不如出家務道。了達本心諸患自滅。王怒。責令治圃。裁損飲膳。二姊亦私往奪其志。妙善固守不回。夫人親諭之。妙善曰。一切世間恩愛纏縛無有出期。骨肉會合當必離散。愿母自寬。幸有二姊虞侍。無以妙善為意也。夫人及姊因奏王舍之出家。王怒。召諸尼誡之。必欲苦楚令退志。尼等恐懼。以粗務柴水杵臼園蔬任之。感圃蔬冬茂廚側涌泉。久而妙善無退意。王聞有泉蔬之異。大怒。遣武士取首並殺尼眾。使者將至。忽雲霧如山咫尺莫辨。及霽。獨失妙善所在。為神捧至他巖卜居。神曰。地薄不任。凡三遷而後得今香山。妙善居之。木食澗飲。久之王得迦摩羅疾。遍身腐爛寢食輟然。國醫皆莫能差。將殂。有僧言善療。然須無嗔人手目。王甚難之。僧曰。王境內西南香山有菩薩修行。王若遣使求之。二物必得。王不獲已。命內侍往道其意。妙善曰。我父不敬三寶。毀滅正教。誅無罪之尼。此招報也。即忻然刲目斷臂授使者。復告以勸王改往趣善無惑邪法及奉二物。僧以成藥。王餌之立效。厚謝醫僧。僧曰。謝我何為。當謝施手目者。僧忽不見。王驚神助。遂命駕同夫人二女
【現代漢語翻譯】 現代漢語譯本 少。二者肢體康強，步履如飛。忽然一場疾病降臨，臥于床榻，毫無喜樂可言。三者姻親眷屬滿堂，一旦無常降臨，父子之間雖親近，又豈能互相替代？如果能免除這三種憂患，那麼婚嫁尚可考慮。如果不能，不如出家修道，徹悟本心，各種憂患自然消滅。國王大怒，責令她去管理菜園，削減她的飲食。兩個姐姐也私下勸說，試圖改變她的志向。妙善堅守本心，毫不動搖。夫人親自勸導她。妙善說：『世間一切恩愛纏縛，沒有解脫之期。骨肉親人相聚，終有離散之時。愿母親寬心，幸好還有兩個姐姐侍奉您，不必為妙善掛念。』夫人和姐姐們因此上奏國王，請求允許她出家。國王大怒，召集眾尼姑告誡她們，一定要用苦楚來使她意志消退。尼姑們恐懼，讓她做粗重的劈柴、挑水、舂米、磨面、管理菜園等活。妙善感應到菜園裡的蔬菜在冬天也茂盛生長，廚房旁邊涌出泉水。時間長了，妙善沒有退意。國王聽說有泉水和蔬菜的奇異現象，更加憤怒，派遣武士去取她的首級，並殺死所有尼姑。使者將要到達時，忽然雲霧瀰漫如山，咫尺之內都無法分辨。等到天晴，唯獨不見妙善的蹤影，是被神仙捧到其他山巖居住。神仙說：『這地方貧瘠，無法勝任。』總共遷移了三次，才得到現在的香山。妙善居住在那裡，以樹木的果實為食，以山澗的泉水為飲。時間長了，國王得了迦摩羅（Kāmaluo）疾病，全身腐爛，寢食難安。全國的醫生都無法治好。將要去世時，有個僧人說能治好，但需要無嗔恨之人的手眼。國王感到非常為難。僧人說：『國王境內西南方的香山，有菩薩修行，國王如果派遣使者去求，這兩種東西一定能得到。』國王不得已，命令內侍前往，說明來意。妙善說：『我的父親不敬三寶（Sānbǎo，佛、法、僧），毀壞正教，誅殺無罪的尼姑，這是他招來的報應。』隨即欣然剜出眼睛，砍斷手臂，交給使者，又告訴使者勸國王改過向善，不要迷惑于邪法，並供奉這兩樣東西。僧人用這些製成藥，國王服下後立刻見效。重重感謝醫僧。僧人說：『感謝我做什麼？應當感謝施捨手眼的人。』僧人忽然不見了。國王驚歎是神仙相助，於是命令備駕，與夫人和兩個女兒
【English Translation】 English version Few. The two of them had strong bodies and walked as if flying. Suddenly, an illness struck, and they lay in bed with nothing to be happy about. Thirdly, relatives and kin were all around. Once impermanence arrives, even father and son, though close, cannot substitute for each other. If these three sufferings can be avoided, then marriage can be considered. If not, it is better to leave home and cultivate the Way, understanding one's original mind, and all sufferings will naturally cease.' The king was furious and ordered her to manage the garden, reducing her food and drink. Her two elder sisters also privately tried to change her mind. Miaoshan (妙善) firmly held her ground and did not waver. The lady personally advised her. Miaoshan (妙善) said, 'All worldly love and attachment have no end. The gathering of flesh and blood will surely lead to separation. I hope mother will take care of herself. Fortunately, there are two elder sisters to serve you. Do not worry about Miaoshan (妙善).' The lady and her sisters then petitioned the king to allow her to leave home. The king was furious and summoned the nuns to warn them, insisting on inflicting hardship to make her give up. The nuns were afraid and assigned her heavy tasks such as chopping firewood, carrying water, pounding rice, grinding flour, and managing the garden. Miaoshan (妙善) sensed that the vegetables in the garden grew luxuriantly even in winter, and a spring gushed out beside the kitchen. As time passed, Miaoshan (妙善) did not retreat. The king heard of the strange phenomena of the spring and vegetables and became even more furious, sending warriors to take her head and kill all the nuns. As the messenger was about to arrive, suddenly clouds and fog covered the mountains, making it impossible to see even an inch away. When the sky cleared, Miaoshan (妙善) alone was missing, having been carried by deities to live on another rock. The deity said, 'This place is barren and cannot support you.' After moving three times, they finally found the current Fragrant Mountain (Xiāngshān). Miaoshan (妙善) lived there, eating the fruits of trees and drinking from mountain streams. After a long time, the king contracted the Kāmaluo (迦摩羅) disease, his whole body festering, making it impossible for him to eat or sleep. All the doctors in the country were unable to cure him. As he was about to die, a monk said he could cure him, but he needed the hands and eyes of a person without anger. The king found it very difficult. The monk said, 'In the southwest of the king's territory, on Fragrant Mountain (Xiāngshān), there is a Bodhisattva practicing. If the king sends a messenger to ask, these two things can surely be obtained.' The king had no choice but to order a eunuch to go and explain his intention. Miaoshan (妙善) said, 'My father does not respect the Three Jewels (Sānbǎo, Buddha, Dharma, Sangha), destroys the true teachings, and kills innocent nuns. This is the retribution he has brought upon himself.' She then gladly gouged out her eyes and cut off her arms, handing them to the messenger, and told the messenger to advise the king to repent and do good, not to be deluded by evil teachings, and to offer these two things. The monk used these to make medicine, and the king took it and saw immediate results. He thanked the healing monk profusely. The monk said, 'Why thank me? You should thank the one who gave the hands and eyes.' The monk suddenly disappeared. The king was amazed by the divine help and ordered his carriage to be prepared, along with the lady and two daughters.
入山謝菩薩。相見未語。夫人識之乃妙善也。不覺哽噎涕淚。妙善曰。夫人憶妙善否。我念父王之恩。報以手目。王及夫人聞語抱持哭之慟。夫人慾以舌䑛其目。未及之間。忽然祥雲周覆天樂發聲動地雨華。乃現千手千眼聖像當空堂堂。從者萬數。慶悲之聲震響山谷。須臾菩薩還複本身儼然而逝。王及夫人二姊阇維。收舍利即山建塔。宣又問。菩薩處處化身。豈應獨在香山耶。神曰。今震旦境內唯香山最殊勝。山在嵩岳之南二百里。今汝州香山是也。天神又為宣說阿育王佛舍利塔在震旦境中者十有九處。后皆顯驗云。
論曰。南山宣公蓋梁祐律師之後身也。以持律聲震五天。致果位聖人數數為宣降現。平章法義以至天廚奉供天童給侍。 本朝祥符間猶有梵僧遠來禮宣塔者。自非古佛法道為之升濟。神明曷能若是乎。至於天神談舍利靈塔所在及觀音大士緣起之跡。然無盡世界普門示現。烏可既言哉。妙善特無剎塵數中之一耳。菩薩萬行報得之身。應緣而現初非男女定相。如首楞嚴所謂從聞思修入三摩地者。諒為大士根本緣起也歟。
隆興佛教編年通論卷第十三 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十四
隆興府石室沙門 祖琇 撰
【現代漢語翻譯】 現代漢語譯本 入山拜謝菩薩。相見卻未及說話，夫人認出她就是妙善（Miaoshan，觀音菩薩的化身）。不禁哽咽落淚。妙善說：『夫人還記得妙善嗎？我感念父王（Father King）的恩情，用手眼來報答。』國王（King）和夫人聽了這話，抱在一起痛哭。夫人想要用舌頭舔她的眼睛，還沒來得及，忽然祥雲籠罩，天樂鳴響，震動大地，天空中下起花雨。於是顯現出千手千眼聖像，在空中莊嚴巍峨。跟隨者成千上萬，慶賀和悲傷的聲音震響山谷。不久，菩薩恢復了本來的面目，安詳地離去了。國王和夫人以及兩個姐姐將她火化（阇維，Jiawei），收取捨利（Sarira），就在山上建造了塔。宣（Xuan）又問：『菩薩處處化身，難道只應在香山（Xiangshan）嗎？』神（God）說：『如今震旦（Zhendan，古代中國的稱謂）境內只有香山最為殊勝。山在嵩岳（Songyue）之南二百里，就是現在的汝州（Ruzhou）香山。』天神又為宣說了阿育王（Asoka）佛舍利塔在震旦境內的有十九處，後來都顯現了靈驗，這樣說。
論曰：南山宣公（Nanshan Xuangong）大概是梁祐律師（Liangyou Lawyer）的後身。以持戒律的聲音震動五天（Five Heavens），以至於果位的聖人多次為宣降臨顯現。評論法義，甚至有天廚奉獻食物，天童侍奉。本朝祥符（Xiangfu）年間還有梵僧（梵僧，Brahmin monk）遠道而來禮拜宣塔。如果不是古代佛法的道力提升救濟，神明怎麼能這樣呢？至於天神談論舍利靈塔所在以及觀音大士（Guanyin Dashi）緣起的事蹟，然而無盡世界普遍示現，怎麼能全部說完呢？妙善只是無數剎塵中的一個罷了。菩薩以萬行修報所得之身，應機緣而顯現，本來就沒有男女的固定相。如《首楞嚴經》（Shurangama Sutra）所說，從聽聞、思考、修習而入三摩地（Samadhi）的，大概就是大士根本的緣起吧。
隆興佛教編年通論卷第十三 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十四
隆興府石室沙門 祖琇 撰
【English Translation】 English version She entered the mountain to thank the Bodhisattva. They met but did not speak, and the lady recognized her as Miaoshan (Miaoshan, a manifestation of Guanyin Bodhisattva). She couldn't help but choke with tears. Miaoshan said, 'Does the lady remember Miaoshan? I remember the kindness of my Father King, and I repay it with my hands and eyes.' The King and the lady, hearing these words, embraced each other and wept bitterly. The lady wanted to lick her eyes with her tongue, but before she could, auspicious clouds covered the area, heavenly music sounded, the earth shook, and flowers rained down from the sky. Then, the holy image of a thousand hands and a thousand eyes appeared, majestic and dignified in the sky. Tens of thousands of followers were present, and sounds of celebration and sorrow echoed through the valleys. Soon, the Bodhisattva returned to her original form and passed away peacefully. The King, the lady, and the two elder sisters cremated her (Jiawei, cremation), collected the Sarira (Sarira, relics), and built a pagoda on the mountain. Xuan then asked, 'The Bodhisattva manifests everywhere, should she only be in Xiangshan (Xiangshan, Fragrant Mountain)?' The God said, 'Now, within the territory of Zhendan (Zhendan, ancient name for China), only Xiangshan is the most outstanding. The mountain is two hundred li south of Songyue (Songyue, Mount Song), which is now Xiangshan in Ruzhou (Ruzhou, a city in China).' The God also told Xuan that there were nineteen Asoka (Asoka, an Indian emperor) Buddha Sarira pagodas within the territory of Zhendan, and later all of them showed miraculous signs, so it is said.
Commentary: Nanshan Xuangong (Nanshan Xuangong, a monk) was probably the reincarnation of Liangyou Lawyer (Liangyou Lawyer, a lawyer). His voice of upholding the precepts shook the Five Heavens (Five Heavens), so that sages of the Fruition position repeatedly descended and manifested for Xuan. He commented on the Dharma, and even had heavenly chefs offering food and heavenly children serving him. During the Xiangfu (Xiangfu, an era in Song Dynasty) period of this dynasty, there were also Brahmin monks (梵僧, Brahmin monk) who came from afar to pay homage to Xuan's pagoda. If it were not for the elevating and saving power of the ancient Buddha's Dharma, how could the gods be like this? As for the gods talking about the location of the Sarira pagodas and the origin of the Guanyin Dashi (Guanyin Dashi, Great Being Guanyin), however, the endless worlds universally manifest, how can they all be described? Miaoshan is just one of countless specks of dust. The Bodhisattva, with the body obtained through myriad practices, manifests according to circumstances, and originally has no fixed male or female form. As the Shurangama Sutra (Shurangama Sutra, a Buddhist scripture) says, those who enter Samadhi (Samadhi, a state of meditative consciousness) from hearing, thinking, and cultivating are probably the fundamental origin of the Great Being.
Longxing Buddhist Chronicle, Volume 13 Supplement to the Buddhist Canon, Volume 75, No. 1512, Longxing Buddhist Chronicle
Longxing Buddhist Chronicle, Volume 14
Compiled by Zuxiu, a Shramana of the Stone Chamber in Longxing Prefecture
唐
總章元年。追僧道會於百福殿定奪化胡經真偽。百官臨證。僧法明者預選入。方三教首座議論紛紜。明察其非是。即排眾出曰。老子化胡成佛之際。為作華言化之耶。為作胡語誘之。若作華言則胡人未善。必作胡語。既傳此土須假翻譯。未審道流所謂化胡經者。於何朝代翻譯。筆授．證義當復為誰。於是舉眾愕然無能應者。公卿列辟咸服其切當。忻躍而罷。有敕搜聚天下化胡經焚棄。不在道經之數。既而洛京恒道觀桓彥道等奉表乞留。詔曰。三聖重光玄元統敘。豈忘老教偏意釋宗。朕志款還淳情存去偽。理乖事升者雖在親而亦除。義符名當者雖有冤而必錄。自今道經諸部有記及化胡事者並宜削除。有司條為罪制。
論曰。初元魏道士姜斌等撰造所謂太上開天經。盛言老子化胡事。及與曇謨最對辯。斌眼其妄而名臣瓶鸞者乃著笑道論三十有六篇。掊擊化胡成佛之謬。今載藏中。至隋僕射楊素曰。道經稱老子化胡。胡人不受化。乃令尹喜變佛形而化之。胡人乃始受化。審爾則老子不能化胡。胡人奉佛有素明矣。又嘗入道宮指化胡像問道流曰。老子安用化胡為。佛何不化胡為道。道流無對。此言尤足以盡揭其謬矣。今觀法明之辨精切允當。則又過素遠甚。其妖妄宜消落不復存矣。至會昌以來。此說尚炫惑于
【現代漢語翻譯】 現代漢語譯本 總章元年（唐高宗年號）。朝廷在百福殿召集僧人和道士舉行辯論會，以確定《化胡經》（宣揚老子化身為佛去教化胡人的道教經典）的真偽。眾多官員到場見證。僧人法明被選入參加辯論。當時，三教（儒、釋、道）的首座們議論紛紛。法明察覺到《化胡經》的荒謬之處，便站出來說道：『老子化胡成佛的時候，是用華語教化他們呢，還是用胡語誘導他們？如果是用華語，那麼胡人未必能理解。必定是用胡語。既然（佛經）傳入中土需要翻譯，那麼請問道教人士所說的《化胡經》，是在哪個朝代翻譯的？筆錄者、證明者和義正者又是誰？』 眾人聽了都驚愕不已，沒有誰能回答。在場的公卿大臣都佩服他的精闢見解，歡欣鼓舞地結束了辯論。皇帝下令蒐集天下所有的《化胡經》焚燬，不將其列入道教經典之列。不久，洛京恒道觀的桓彥道等人上表請求保留《化胡經》。皇帝下詔說：『三聖（指儒、釋、道三教的創始人）重現光輝，玄元之道（道教）統領綱紀。朕豈能忘記道教，而偏袒佛教呢？朕的志向在於迴歸淳樸，心存去除虛假。理不順、事不合的，即使關係親近也要去除；義理相符、名副其實的，即使蒙受冤屈也必須記錄。從今以後，道教經典中凡是記載和《化胡經》相關內容的，都應該刪除。』有關部門將此作為一項罪名制定了法令。 評論說：最初，北魏的道士姜斌等人撰寫了所謂的《太上開天經》，大肆宣揚老子化胡之事。後來他與曇謨最對辯，他的荒謬之處暴露無遺。名臣瓶鸞於是寫了《笑道論》三十六篇，批判化胡成佛的謬論，現在還儲存在藏經中。到了隋朝，僕射楊素說：『道經稱老子化胡，但胡人不接受教化，於是讓尹喜變成佛的形象去教化他們，胡人才開始接受教化。』如果真是這樣，那麼就是老子不能教化胡人，胡人本來就信奉佛教，這很明顯。他又曾經進入道觀，指著化胡像問那些道士說：『老子為什麼要化胡？佛為什麼不化胡為道？』 道士們無言以對。這些話尤其足以徹底揭露他們的謬論。現在看來，法明的辯論精闢透徹，非常恰當，比楊素還要高明得多。這種妖妄之說應該消除，不應該再存在。到了會昌年間（唐武宗年號），這種說法還在迷惑世人。
【English Translation】 English version In the first year of the Zongzhang era (Tang Gaozong's reign), the court convened a gathering of monks and Taoists at the Baifu Hall to determine the authenticity of the Huahu Jing (a Taoist scripture that promoted the idea of Laozi transforming into Buddha to teach the Hu people). Many officials were present to witness. The monk Faming was selected to participate in the debate. At that time, the leaders of the three teachings (Confucianism, Buddhism, and Taoism) were in heated discussion. Faming perceived the absurdity of the Huahu Jing and stepped forward, saying: 'When Laozi transformed the Hu people into Buddhists, did he teach them in Chinese or did he entice them in the Hu language? If it was in Chinese, then the Hu people may not have understood. It must have been in the Hu language. Since (Buddhist scriptures) need to be translated when they are introduced into China, then may I ask in which dynasty was the so-called Huahu Jing translated by the Taoists? Who were the scribes, witnesses, and those who justified it?' Everyone was stunned and unable to answer. The ministers and high officials present admired his incisive views and happily ended the debate. The emperor ordered the collection and burning of all Huahu Jing in the world, excluding them from the Taoist canon. Soon after, Huan Yandao and others from the Hengdao Temple in Luoyang submitted a memorial requesting the preservation of the Huahu Jing. The emperor issued an edict saying: 'The three sages (referring to the founders of Confucianism, Buddhism, and Taoism) reappear in glory, and the Dao of Xuan Yuan (Taoism) governs the principles. How could We forget Taoism and favor Buddhism? Our ambition lies in returning to simplicity and preserving the removal of falsehood. Those who are unreasonable and inconsistent should be removed even if they are close relatives; those who are righteous and true to their name must be recorded even if they have been wronged. From now on, all Taoist scriptures that record matters related to the Huahu Jing should be deleted.' The relevant departments formulated laws to treat this as a crime. It is commented: Initially, the Taoist priests Jiang Bin and others of the Northern Wei Dynasty wrote the so-called Tai Shang Kai Tian Jing, which vigorously promoted the matter of Laozi transforming the Hu people. Later, he debated with Tanmo Zui, and his absurdity was exposed. The famous minister Ping Luan then wrote thirty-six chapters of the Xiaodao Lun, criticizing the fallacy of transforming the Hu people into Buddhists, which is still preserved in the Buddhist canon. During the Sui Dynasty, the minister Yang Su said: 'The Taoist scriptures claim that Laozi transformed the Hu people, but the Hu people did not accept the teachings, so Yin Xi was made to transform into the image of the Buddha to teach them, and the Hu people began to accept the teachings.' If this is true, then it is Laozi who could not transform the Hu people, and the Hu people originally believed in Buddhism, which is obvious. He once entered a Taoist temple, pointed to the statue of the Huahu and asked the Taoists: 'Why did Laozi transform the Hu people? Why didn't the Buddha transform the Hu people into Taoists?' The Taoists were speechless. These words are especially sufficient to thoroughly expose their fallacies. Now it seems that Faming's debate is incisive and appropriate, far superior to Yang Su. This kind of妖妄 (yao wang,妖 means demon, wang means absurd) talk should be eliminated and should no longer exist. By the Huichang era (Tang Wuzong's reign), this statement was still confusing the world.
世。何哉。
上元二年。五祖弘忍大師示寂。師蘄州黃梅周氏子。生而岐嶷。兒時有異僧嘆曰。是子闕七種相不逮如來。后遇信大師得法嗣化于破頭山。成亨中有盧居士者名慧能。自遠來參。師問汝自何來。答曰嶺南。師曰欲求何事。曰唯求作佛。師曰。嶺南人無佛性。若為得佛。曰。人即有南北。佛性豈然。師知其異人。乃訶之曰著槽廠去。能禮足而退。便入碓坊服勞。于杵臼之間經旬月。師知付法時至。遂告眾曰。正法難解。不可徒記吾言將為己任。汝等各自隨意述一偈。若語意冥符則衣法皆付。時會七百餘眾神秀居第一座。學通內外眾所推仰。秀亦自負無出其右者。不復思惟乃于廊壁間書一偈云。身是菩提樹。心如明鏡臺。時時勤拭拂。莫遣有塵埃。師因經行次見偈。心知秀之所為。因紿曰。後代依此修行亦得道果。眾聆此語各諷誦。他日能在碓坊聞偈。乃問同列此誰為之。同侶告以和尚將欲付法各令述偈。此乃秀上座所為。能曰。美則美矣。了則未了。同侶共訶其謬妄。能至莫夜命童子引至廊間。能自執燭令童子于秀偈之側寫偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何假拂塵埃。師復見此。默唸必能之所為。因故為之辭曰。此誰作。亦未見性。眾以師弗許。皆莫之顧。即於是夕潛使人自碓坊呼能
【現代漢語翻譯】 現代漢語譯本： 世。何哉。（世尊，這是為什麼呢？）
上元二年，五祖弘忍大師圓寂。大師是蘄州黃梅人，姓周。他天生聰慧，小時候有奇異的僧人感嘆說：『這個孩子少了如來佛的七種妙相，不如如來。』後來遇到信大師，得到佛法傳承，在破頭山弘揚佛法。成亨年間，有個盧姓居士，名叫慧能，從遠方來參拜。大師問：『你從哪裡來？』慧能回答：『嶺南。』大師問：『想要求什麼？』慧能說：『只求成佛。』大師說：『嶺南人沒有佛性，怎麼能成佛？』慧能說：『人有南北之分，佛性難道也有嗎？』大師知道他是個不尋常的人，就呵斥他說：『到槽廠去幹活！』慧能行禮後退下，就到碓坊去服勞役，在杵臼之間勞動了十幾天。大師知道傳授佛法的時機到了，就告訴大家說：『真正的佛法難以理解，不能只是記住我的話就當成自己的見解。你們各自隨意寫一首偈，如果偈語的意思與佛法暗合，我就把衣缽和佛法都傳給他。』當時有七百多人，神秀是第一座，學識淵博，內外兼修，大家都推崇他。神秀也自認為沒有人能超過自己，不再思考，就在走廊的墻壁上寫了一首偈：『身是菩提樹，心如明鏡臺。時時勤拂拭，莫使惹塵埃。』大師經過時看到了這首偈，心裡知道是神秀所寫，就假裝說：『後代人依照這個修行也能得到道果。』大家聽了這話，都誦讀這首偈。後來，慧能在碓坊聽到這首偈，就問同伴這是誰寫的。同伴告訴他，和尚將要傳授佛法，讓大家各自寫一首偈，這是神秀上座寫的。慧能說：『寫得很好，但還沒有完全領悟。』同伴們都斥責他胡說八道。慧能到了晚上，讓童子帶他到走廊，慧能自己拿著蠟燭，讓童子在神秀的偈語旁邊寫了一首偈：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』大師又看到了這首偈，心裡知道一定是慧能所寫，就故意說：『這是誰寫的？也沒有見到本性。』大家以為大師不認可，都不理睬。當天晚上，大師就偷偷地派人從碓坊叫慧能來。
【English Translation】 English version: World Honored One, what is the reason for this?
In the second year of Shangyuan, Great Master Hongren (Fifth Patriarch) passed away. The Master was a native of Huangmei, Qizhou, with the surname Zhou. He was born intelligent. As a child, a strange monk sighed and said, 'This child lacks seven of the marks of perfection and does not match the Thus Come One.' Later, he met Master Xin and received the Dharma transmission, propagating it at Potou Mountain. During the Chengheng period, there was a layperson named Hui Neng (Wisdom-Ability) from afar who came to pay respects. The Master asked, 'Where do you come from?' He replied, 'Lingnan (South of the Mountains).' The Master asked, 'What do you seek?' He said, 'I only seek to become a Buddha.' The Master said, 'People from Lingnan have no Buddha-nature; how can you become a Buddha?' He replied, 'People are distinguished by north and south, but is Buddha-nature also like that?' The Master knew he was an extraordinary person and scolded him, saying, 'Go to the mill!' Hui Neng bowed and withdrew, then went to the mortar room to work, laboring between the pestle and mortar for several weeks. The Master knew the time to transmit the Dharma had arrived, so he told everyone, 'The true Dharma is difficult to understand; you must not merely memorize my words and take them as your own. Each of you should compose a verse according to your understanding. If the meaning of the verse aligns with the Dharma, I will bestow upon you the robe and the Dharma.' At that time, there were over seven hundred people present. Shenxiu (Divine-Eminence) held the first seat, being learned in both internal and external teachings, and was revered by all. Shenxiu also believed that no one could surpass him. Without further contemplation, he wrote a verse on the corridor wall: 'The body is the Bodhi tree; the mind is like a bright mirror stand. Constantly and diligently wipe it; do not allow it to be covered with dust.' The Master, while walking by, saw the verse and knew it was written by Shenxiu. He pretended to say, 'Future generations who cultivate according to this will also attain the fruit of the Path.' Upon hearing this, everyone recited the verse. Later, Hui Neng heard the verse in the mortar room and asked his companions who had written it. They told him that the Abbot was about to transmit the Dharma and had asked everyone to compose a verse, and that this was written by Senior Shenxiu. Hui Neng said, 'It is beautiful, but not yet complete.' His companions scolded him for speaking nonsense. That night, Hui Neng asked a young boy to lead him to the corridor. Hui Neng himself held a candle and had the boy write a verse next to Shenxiu's verse: 'Bodhi originally has no tree; the bright mirror is also not a stand. Originally there is not a single thing; where can dust be attracted?' The Master saw this verse again and knew it must have been written by Hui Neng. He deliberately said, 'Who wrote this? He has not yet seen his nature.' Everyone assumed the Master did not approve and paid no attention to it. That very night, the Master secretly sent someone to summon Hui Neng from the mortar room.
至。告之曰。諸佛出世為一大事因緣。隨機小大而引化之。遂有十地三乘頓漸等法以為教門。然以微妙秘密圓明真實正法眼藏付于上首迦葉尊者。展轉傳授二十八世至菩提達磨大師。屆於此土。得可祖承襲。以至於吾。吾今授汝。並所傳袈裟用以表信。汝善護持勿令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。能跪受畢乃曰。法則既受。衣付何人。師曰。昔達磨初至。人未之信。故傳此衣以明得法。今信心已熟。衣乃爭端。止於汝身勿復傳也。且當遠引。俟時行化。所謂受衣之人命如懸絲。能曰當隱何所。師云。逢懷且止。遇會即藏。能禮足捧衣而出。通夕南邁。眾皆未知。師由是三日不上堂。眾疑之因致問。師曰吾道行矣。又問衣法誰傳。師曰能者傳之。眾意盧居士名能。必此人也。共力推尋。能已不在。至有相率而物色追之者。師既付法已。復經四載而寂。塔于東山。代宗帝謚大滿禪師。
舊唐史云。後魏末有僧達磨者。本天竺王子。以讓國出家。入南海得禪宗妙法。云自釋迦相傳。有衣缽為記。世相傳受。達磨將衣缽航海而來。初至梁國見武帝。問以有為之事。達磨不悅乃之魏。隱於嵩山少林寺。遇毒而卒。其年魏使宋云于蔥嶺回見之。門徒發其墓。但有衣履而已。達磨傳慧可
【現代漢語翻譯】 現代漢語譯本： 六祖慧能大師到達后，五祖弘忍告訴他：『諸佛出世都是爲了一個重大的因緣，根據眾生根器的大小而引導教化他們。因此有了十地、三乘、頓悟、漸悟等法門作為教化的途徑。然而，我將這微妙秘密、圓滿光明、真實的正法眼藏傳付給上首弟子迦葉尊者，輾轉相傳了二十八世，傳到菩提達磨大師。達磨大師來到這片土地，你的前任慧可祖師繼承了他的法脈，一直傳到我這裡。我現在傳授給你，並將所傳的袈裟用來作為憑證。你務必好好守護，不要讓它斷絕。聽我的偈語：有情眾生來下種，因地努力果實還生。無情之物既然沒有種子，無自性的東西也不會產生。』
慧能跪下接受完畢后問道：『法則既然已經接受，這袈裟要交付給誰呢？』五祖說：『當初達磨大師剛來的時候，人們不相信他，所以才傳這袈裟來表明得到正法。現在人們的信心已經成熟，這袈裟反而會引起爭端。就到你為止，不要再傳下去了。你應該遠走他鄉，等待時機再進行教化。所謂接受袈裟的人，性命就像懸掛的絲線一樣危險。』慧能問：『我應該隱居在哪裡呢？』五祖說：『遇到懷地就停下來，遇到會地就隱藏起來。』慧能向五祖行禮，捧著袈裟離開，連夜向南走去。眾人都不知道這件事。五祖因此三天沒有上堂講法。眾人感到疑惑，於是詢問。五祖說：『我的道要興盛了。』又問：『衣法傳給了誰？』五祖說：『傳給能者了。』眾人認為盧居士的名字叫能，一定是這個人。大家一起用力尋找，慧能已經不在了。甚至有人互相帶領著去尋找他。五祖傳法之後，又過了四年就圓寂了，塔建在東山。代宗皇帝賜謚號為大滿禪師。
《舊唐書》記載：後魏末年有位僧人名叫達磨，原本是天竺的王子，因為謙讓王位而出家。他進入南海，得到了禪宗的妙法，說是從釋迦牟尼佛相傳下來的，有衣缽作為憑證，世代相傳。達磨帶著衣缽航海而來，最初到達梁國，拜見了武帝，武帝向他詢問有為之事，達磨不高興，於是去了魏國，隱居在嵩山少林寺。後來被人用毒藥害死。那一年，魏國的使者宋云從蔥嶺返回，遇到了達磨。門徒打開他的墳墓，裡面只有衣履而已。達磨將法傳給了慧可。
【English Translation】 English version: Having arrived, the Fifth Patriarch Hongren told Huineng: 'The Buddhas appear in the world for one great cause and condition, guiding and transforming beings according to their varying capacities. Therefore, there are the Ten Grounds, the Three Vehicles, sudden and gradual teachings as means of instruction. However, I entrust this subtle, secret, perfect, bright, and true Eye Treasury of the Right Dharma to the foremost disciple, Venerable Kashyapa, which has been transmitted through twenty-eight generations to the Great Master Bodhidharma. Bodhidharma came to this land, and your predecessor, the Patriarch Huike, inherited his Dharma lineage, which has been passed down to me. Now I transmit it to you, and the robe I transmit serves as proof. You must protect it well and not let it be cut off. Listen to my verse: Sentient beings come to sow seeds, the fruit will be born from the causal ground. Insentient things have no seeds, things without self-nature also have no birth.'
Huineng knelt down and received it, then asked: 'Now that I have received the Dharma, to whom should this robe be entrusted?' The Fifth Patriarch said: 'When Bodhidharma first arrived, people did not believe him, so this robe was transmitted to show that he had obtained the Dharma. Now that people's faith is mature, the robe will only cause disputes. Let it end with you and do not transmit it further. You should go far away and wait for the right time to propagate the Dharma. The life of the one who receives the robe is as precarious as a thread hanging.' Huineng asked: 'Where should I hide?' The Fifth Patriarch said: 'Stop where you meet Huai (懷), hide where you meet Hui (會).'
Huineng bowed to the Fifth Patriarch, held the robe, and left, traveling south throughout the night. The assembly did not know about this. The Fifth Patriarch did not ascend the Dharma hall for three days. The assembly was suspicious and asked about it. The Fifth Patriarch said: 'My Way is about to flourish.' They asked again: 'To whom was the Dharma transmitted?' The Fifth Patriarch said: 'It was transmitted to the able one (能者).' The assembly thought that the layperson Lu's name was Neng (能), so it must be him. Everyone searched diligently, but Huineng was already gone. Some even led others to search for him. After transmitting the Dharma, the Fifth Patriarch passed away four years later, and his stupa was built on Dongshan (東山). Emperor Daizong bestowed the posthumous title Great Master Daman (大滿禪師).
The Old Book of Tang (舊唐史) records: At the end of the Later Wei Dynasty, there was a monk named Bodhidharma, originally a prince of Tianzhu (天竺, India), who renounced the throne to become a monk. He entered the South Sea and obtained the wonderful Dharma of the Chan school, which was said to be transmitted from Shakyamuni Buddha, with a robe and bowl as proof, passed down through generations. Bodhidharma came by sea with the robe and bowl, first arriving in the Liang Dynasty and meeting Emperor Wu, who asked him about meritorious deeds. Bodhidharma was displeased and went to the Wei Dynasty, where he lived in seclusion at Shaolin Temple (少林寺) on Mount Song (嵩山). He was poisoned to death. That year, the Wei envoy Song Yun (宋云) returned from the Congling Mountains (蔥嶺) and encountered Bodhidharma. His disciples opened his tomb, but there were only clothes and shoes inside. Bodhidharma transmitted the Dharma to Huike.
。可嘗斷臂以求其法。可傳僧璨。璨傳道信。信傳弘忍。忍姓周氏。黃梅人。與信並住東山寺。世謂其法為東山法門。
論曰。舊史敘諸祖雖簡略。然大要與寶林．傳燈之說皆合。至謂達磨遇毒而卒。及魏使復于蔥嶺見之。則毒與卒果有之乎。世稱五祖前身蓋栽松道者。往見四祖將付以衣法。俄惜之曰。汝耄矣。雖嗣化能復幾何。儻再來可也。五祖因托質周氏女。無父而生。母幾受禍僅死而免。四祖果忍死以遲其來。果以大法。噫吾祖出入死生正遊戲耳。自非果位上聖。孰能與於此哉。
儀鳳元年。北印度尊者佛陀波利至五臺清涼山。逢一叟問曰爾來何為。波利曰求禮覲文殊也。曰持佛頂尊勝咒來未。曰未也。叟曰。此土眾生滋惡而出家者犯四棄尤多。不持此咒隨行遠來奚益。能回取之以流此土可乎。波利作禮而返。以開耀五年取其咒至於長安。有旨命日照三藏翻譯。帝聞此咒靈驗。特異秘之禁掖。波利頻奏請布中外。高宗不得已從之。波利即辭入五臺。后不知終。
時南天竺有菩提流志。習頭陀行。從耶舍瞿沙受道。為西域宗師。名震中夏。帝聞風而悅之。因使西域有詔敦請。
永淳元年。慈恩法師窺基卒。年五十有一。有詔傷悼。御製𥁞像贊。敕葬樊川北渠。近奘公之瑩。基貌豐碩長八
【現代漢語翻譯】 現代漢語譯本：可以嘗試砍斷手臂來尋求佛法，可以傳給僧璨（Sengcan，禪宗三祖）。僧璨傳給道信（Daoxin，禪宗四祖）。道信傳給弘忍（Hongren，禪宗五祖）。弘忍姓周，是黃梅人，和道信一起住在東山寺。世人稱他們的佛法為東山法門。
論曰：舊史記載各位祖師雖然簡略，但大體上和《寶林傳》、《傳燈錄》的說法都相符。至於說達摩（Damo，菩提達摩）被毒害而死，以及北魏使者在蔥嶺再次見到他，那麼毒害和死亡是真的發生過嗎？世人說五祖的前身是栽松道的修行者，曾經去拜見四祖，四祖將要傳授衣缽和佛法給他時，又惋惜地說：『你年紀太大了，即使繼承了佛法，又能教化多少人呢？或許可以再來一次。』五祖因此投胎到周氏女那裡，沒有父親就出生了，他的母親差點遭受災禍而死，最終倖免於難。四祖果然忍耐著死去，等待他的到來，果然是爲了大法。唉！我的祖師出入生死，簡直就像遊戲一樣。如果不是果位上的聖人，誰能參與到這種境界中呢？
儀鳳元年，北印度尊者佛陀波利（Buddhapali）來到五臺山清涼山。遇到一位老者問他：『你來這裡做什麼？』佛陀波利說：『來禮拜文殊菩薩。』老者說：『你帶來《佛頂尊勝陀羅尼咒》了嗎？』佛陀波利說：『沒有。』老者說：『這個地方的眾生罪惡深重，出家人犯四重戒的尤其多。不帶著這個咒語隨身，遠道而來有什麼用呢？能回去取來，讓它流傳到這個地方嗎？』佛陀波利行禮后返回，在開耀五年取回咒語到達長安。皇帝下旨命令日照三藏翻譯。皇帝聽說這個咒語非常靈驗，特別秘密地把它藏在宮中。佛陀波利多次上奏請求在全國傳播。高宗不得已同意了。佛陀波利隨即告辭進入五臺山，後來不知所終。
當時，南天竺有菩提流志（Bodhiruci），修習頭陀行，從耶舍瞿沙（Yashoghosha）接受佛法，是西域的宗師，名聲震動中原。皇帝聽說后很高興，於是派遣使者到西域，用詔書懇請他前來。
永淳元年，慈恩法師窺基（Kuiji）去世，享年五十一歲。皇帝下詔表示哀悼，親自撰寫了𥁞像贊，敕令安葬在樊川北渠，靠近玄奘（Xuanzang）法師的墓地。窺基相貌豐滿碩大，身高八
【English Translation】 English version: One can try to cut off an arm to seek the Dharma. It can be transmitted to Sengcan (Sengcan, the Third Patriarch of Zen). Sengcan transmitted it to Daoxin (Daoxin, the Fourth Patriarch of Zen). Daoxin transmitted it to Hongren (Hongren, the Fifth Patriarch of Zen). Hongren's surname was Zhou, and he was from Huangmei. He lived with Daoxin in Dongshan Temple. The world calls their Dharma the Dongshan Dharma Gate.
Commentary: Although the old histories' accounts of the patriarchs are brief, their main points agree with the accounts in the Baolin Zhuan and the Transmission of the Lamp. As for the statement that Damo (Bodhidharma) died from poisoning, and that the envoy of the Northern Wei saw him again in the Pamir Mountains, did the poisoning and death actually occur? People say that the Fifth Patriarch's previous life was a cultivator who planted pine trees. He once visited the Fourth Patriarch, who was about to transmit the robe and Dharma to him, but then regretted it, saying, 'You are too old. Even if you inherit the Dharma, how many people can you teach? Perhaps you can come again.' Therefore, the Fifth Patriarch was reborn into the Zhou family, born without a father. His mother almost suffered disaster and death, but ultimately escaped. The Fourth Patriarch indeed endured death to await his arrival, indeed for the sake of the Great Dharma. Alas! My patriarchs enter and exit life and death as if it were a game. If not for a sage of the Fruition position, who could participate in this realm?
In the first year of the Yifeng era, the Venerable Buddhapali from North India came to Mount Qingliang on Mount Wutai. He met an old man who asked him, 'What have you come here for?' Buddhapali said, 'To pay homage to Manjushri Bodhisattva.' The old man said, 'Have you brought the Uṣṇīṣa Vijaya Dhāraṇī?' Buddhapali said, 'No.' The old man said, 'The sentient beings of this land are deeply sinful, and those who have left home commit the four major offenses especially often. Without carrying this mantra with you, what is the use of coming from afar? Can you return and retrieve it, so that it can be spread in this land?' Buddhapali bowed and returned, and in the fifth year of Kaiyao, he retrieved the mantra and arrived in Chang'an. The emperor ordered the Tripitaka master Rizhao to translate it. The emperor heard that this mantra was very efficacious and secretly kept it in the palace. Buddhapali repeatedly requested that it be spread throughout the country. Emperor Gaozong reluctantly agreed. Buddhapali then bid farewell and entered Mount Wutai, and his later whereabouts are unknown.
At that time, in South India, there was Bodhiruci, who practiced the dhūta practices. He received the Dharma from Yashoghosha and was a master of the Western Regions, whose name shook the Central Plains. The emperor was pleased to hear of him, so he sent envoys to the Western Regions with an edict earnestly requesting him to come.
In the first year of Yongchun, Dharma Master Kuiji of Ci'en Temple passed away at the age of fifty-one. The emperor issued an edict expressing his condolences and personally composed a eulogy for his image, ordering him to be buried in the northern canal of Fanchuan, near the tomb of Dharma Master Xuanzang. Kuiji's appearance was full and large, and his height was eight
尺。氣概萬夫。項有玉枕。十指紋皆盤折如印。見者詟伏。然心慈善誨人。晚節祈生內院。循戒彌篤。嘗造玉文殊像及金寫大般若經。皆獲瑞應。初南山宣律師以弘律名震五天。感天廚供饌。每薄基三車之玩。不甚為禮。基嘗訪宣。其日過午而天饌不至。及基辭去天神乃降。宣責以後時。天曰。適見大乘菩薩在此。翊衛嚴甚。故無自而入。宣聞之大驚。於是遐邇增敬焉。先是奘公親授西域戒賢師瑜伽師地唯識宗。而基盡領其妙。恢廓源流天下後世尊之。目為三乘法相顯理宗。謂之慈恩教。是歲隱士孫思邈卒。年百餘。思邈善莊老及陰陽推步醫藥之術。尤重釋典。世稱孫真人焉。
二年。法師玄暉卒。暉字道世。或云名道世。以避太宗偏諱。故以字行。三學洞貫。嘗慨教藏及古今圖史之博而學者難以備究。因撰法苑珠林凡一百卷。各開門類。識者重其精博云。
弘道元年。帝崩。中宗即位數月。天后廢為盧陵王。幽于房州。天后臨朝稱制。是為則天。明年七月沙門十輩詣闕上大云經。盛稱則天當即宸極。則天大悅。賜十沙門紫方袍銀龜袋。頒經于天下郡國。各建大云寺。九月則天革唐命。改國號周。自稱聖神皇帝。
論曰。新唐史極惡大云之妄。然其後菩提流志．不空三藏．清涼國師諸公皆未有考其
【現代漢語翻譯】 現代漢語譯本：
『尺』（指玄奘的弟子窺基，意為量度），氣概蓋世。脖頸上有玉枕（指頸后的隆起）。十個手指的指紋都盤旋彎曲如印章。見到他的人都敬畏順服。然而他心地慈善，樂於教誨他人。晚年祈求往生內院（佛教寺院的內院），嚴守戒律更加精進。曾經建造玉質的文殊菩薩像，並用金書寫《大般若經》，都獲得了吉祥的感應。當初，南山律師道宣（唐代律宗高僧），以弘揚戒律而名震五天（指印度）。感得天神送來食物供養。每次窺基帶著三車玩物去拜訪，道宣都不太以禮相待。窺基曾經拜訪道宣，那天過了中午天神的供養還沒有到。等到窺基告辭離去，天神才降臨。道宣責備天神為何遲到。天神說：『剛才看見大乘菩薩在這裡，護衛非常嚴密，所以無法進入。』道宣聽了非常驚訝。於是遠近的人更加敬重窺基。此前，玄奘法師親自從西域戒賢（Śīlabhadra）論師那裡學來瑜伽師地論和唯識宗。而窺基完全領會了其中的精妙。發揚光大，源遠流長，天下後世都尊敬他。稱他為三乘法相顯理宗。也稱之為慈恩宗。這年隱士孫思邈去世，享年一百多歲。孫思邈精通莊子、老子學說以及陰陽推步、醫藥之術。尤其重視佛教經典。世人稱他為孫真人。 二年，法師玄暉（Xuánhuī）去世。玄暉字道世（Dàoshì），也有人說他本名道世，爲了避諱唐太宗的名字，所以用字來稱呼。他對佛學、道學、儒學都精通貫穿。他曾經感慨佛教經藏以及古今圖籍史料的博大精深，學者難以全部掌握。因此撰寫了《法苑珠林》一共一百卷。每卷都開列門類。識貨的人認為它精深廣博。 弘道元年，皇帝駕崩。中宗即位幾個月，天后（指武則天）被廢為盧陵王，幽禁在房州。天后臨朝稱制，是為則天。第二年七月，有十個僧人到朝廷上呈《大云經》。極力稱頌武則天應當登基稱帝。武則天非常高興。賜給這十個僧人紫色的方袍和銀龜袋。將《大云經》頒佈到天下各郡國。各地都建造大云寺。九月，武則天推翻唐朝的國命。更改國號為周。自稱聖神皇帝。 評論說，《新唐書》極力厭惡《大云經》的荒謬。然而後來的菩提流志（Bodhiruci）、不空三藏（Amoghavajra）、清涼國師（Qīngliáng Guóshī）等人都未曾考察過其中的內容。
【English Translation】 English version:
'Chi' (referring to Xuanzang's disciple Kuiji, meaning 'measure'), his spirit surpassed all others. He had a 'jade pillow' (a prominent bump on the back of the neck). The lines on all ten fingers were coiled and folded like seals. Those who saw him were in awe and submitted. However, he was kind-hearted and enjoyed teaching others. In his later years, he prayed for rebirth in the inner court (of a Buddhist monastery), diligently adhering to the precepts. He once created a jade Manjushri (Mañjuśrī) statue and wrote the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra) in gold, both of which received auspicious responses. Initially, Vinaya Master Daoxuan (Dàoxuān) of Nanshan (a prominent Tang Dynasty Vinaya master), was renowned throughout the Five Indies (India) for propagating the Vinaya (Buddhist monastic rules). He received offerings of food from the heavens. Each time Kuiji visited with three carts of playthings, Daoxuan did not treat him with much ceremony. Kuiji once visited Daoxuan, and on that day, the heavenly food had not arrived by noon. When Kuiji took his leave, the heavenly deities then descended. Daoxuan rebuked them for being late. The deity said, 'Just now, I saw a Mahayana (Mahāyāna) Bodhisattva (Bodhisattva) here, with extremely tight security, so I could not enter.' Daoxuan was greatly astonished upon hearing this. Therefore, people far and near increased their respect for Kuiji. Before this, Dharma Master Xuanzang (Xuánzàng) personally learned the Yogacarabhumi-sastra (Yogācārabhūmi-śāstra) and the Consciousness-Only (Vijñānavāda) school from Master Śīlabhadra (Śīlabhadra) in the Western Regions. Kuiji fully grasped its essence. He expanded and developed it, and was revered by the world and later generations. He was regarded as the Dharma Characteristics School (Faxiang-zong) of the Three Vehicles (Triyāna), which elucidates the principles. It is also called the Ci'en School. In this year, the recluse Sun Simiao (Sūn Sīmiǎo) passed away at the age of over one hundred. Sun Simiao was proficient in the teachings of Zhuangzi and Laozi, as well as yin-yang calculations, medicine, and divination. He especially valued Buddhist scriptures. The world called him 'Immortal Sun'. In the second year, Dharma Master Xuanhui (Xuánhuī) passed away. Xuanhui's courtesy name was Daoshi (Dàoshì). Some say his given name was originally Daoshi, but he used his courtesy name to avoid using the personal name of Emperor Taizong. He was thoroughly versed in the Three Teachings (Buddhism, Taoism, and Confucianism). He lamented that the Buddhist canon and historical records were so vast that scholars could hardly master them all. Therefore, he compiled the 'Forest of Gems in the Dharma Garden' (Fǎyuàn Zhūlín) in one hundred volumes. Each volume opened with categories. Those who knew its value considered it profound and extensive. In the first year of the Hongdao era, the emperor passed away. Emperor Zhongzong ascended the throne for a few months, and the Empress Dowager (referring to Wu Zetian) was deposed as the Prince of Luling and imprisoned in Fangzhou. The Empress Dowager ascended the throne and ruled, becoming known as Empress Zetian. In the seventh month of the following year, ten monks went to the court to present the Great Cloud Sutra (Mahāmegha Sūtra). They praised Empress Zetian as one who should ascend the throne and become emperor. Empress Zetian was very pleased. She bestowed purple robes and silver turtle pouches upon these ten monks. She promulgated the Great Cloud Sutra to all prefectures and kingdoms. Great Cloud Temples were built everywhere. In September, Empress Zetian overthrew the mandate of the Tang Dynasty. She changed the country's name to Zhou. She proclaimed herself the Holy and Divine Emperor. The commentary says that the 'New History of the Tang' (Xīn Táng Shū) extremely detested the absurdity of the Great Cloud Sutra. However, later figures such as Bodhiruci (Bodhiruci), Amoghavajra (Amoghavajra), and National Teacher Qingliang (Qīngliáng Guóshī) did not examine its contents.
所以來而黜絕之。今是經猶列于藏中。跡其真妄固未易詳也。則天革命。當太宗時已著秘讖。安在臨朝稱制而獻大云經哉。是十沙門者。以律按之。其顯異之罪自當擯斥。不得列于僧數。則天欲遂己之私而寵貴之。是不獨革唐命。抑亦兼壞釋氏法矣。悲夫。
延載元年。則天加號天𠕋金輪聖神皇帝。作七寶。復聞于闐國梵本華嚴大經。即遣使奉玉帛往求之。並請彼國善梵學者一人隨經以來。於是于闐主以實叉難提妙華嚴宗旨遣赴命。則天見之大悅。詔入大遍空寺。同三藏菩提流志法師．神惻．玄景．復禮等翻譯華嚴。則天時幸其寺。親施供饌焉。
萬歲通天元年。詔沙彌康法藏於太原寺。開示華嚴宗旨。方緒經題。感白光昱然自口而出。須臾成蓋停空久之。萬衆歡呼嘆異。都講僧恒奏其事。則天悅。有旨命京城十大德為藏授滿分戒。賜號賢首。詔入大遍空寺參譯經。
是歲詔嵩岳慧安禪師入禁中問道。與神秀禪師同被欽重。則天嘗問安甲子幾何。對曰不記。曰何以不記。安曰。生死之身有若循環。環無起盡焉用記為。況識心流注無有間斷。見漚起者乃妄想耳。從初識至動相滅時亦只如此。何年月而可記乎。則天嘆美久之。時安春秋百餘而天下之人慕之稱為老安國師。
聖曆元年五月戊辰。三
【現代漢語翻譯】 現代漢語譯本： 因此一來就被廢黜摒棄了。如今這部經書仍然陳列在經藏之中，探究它的真偽本來就不容易詳細瞭解。武則天革命，在唐太宗時就已經顯露出秘密的預兆。又怎麼會在臨朝稱制的時候才獻上《大云經》呢？這十個沙門（shāmén，佛教出家男子）按照戒律來衡量，他們顯露怪異的罪行自然應當被擯棄，不能列入僧侶的行列。武則天想要滿足自己的私慾而寵信他們，這不單單是革了唐朝的命，也兼帶破壞了佛教的法規啊。可悲啊。
延載元年，武則天加尊號為天𠕋金輪聖神皇帝，製作七寶。又聽說于闐國（Yútián guó，古代西域國名）有梵文原本的《華嚴大經》，就派遣使者攜帶玉帛前往求取，並請該國一位精通梵文的學者隨經書一同前來。於是于闐國王派實叉難提（Shíchānántí，人名，意為『喜法』）帶著《妙華嚴》的宗旨前來應命。武則天見到他非常高興，下詔讓他進入大遍空寺，與三藏菩提流志法師（Pútíliúzhì fǎshī，人名）、神惻（Shéncè，人名）、玄景（Xuánjǐng，人名）、復禮（Fùlǐ，人名）等人一同翻譯《華嚴經》。武則天時常駕臨這座寺廟，親自佈施齋飯。
萬歲通天元年，武則天下詔沙彌康法藏（Kāng Fǎzàng，人名）在太原寺開示《華嚴經》的宗旨。剛開始講解經題，就感應到一道白光昱然從口中發出，一會兒變成傘蓋停留在空中很久。眾人歡呼讚歎稱奇。都講僧恒（Héng，人名）上奏了這件事，武則天很高興，有旨意命令京城十大德為康法藏授具足戒，賜號賢首（Xiánshǒu，法號）。下詔進入大遍空寺參與翻譯經書。
這年，武則天下詔嵩岳慧安禪師（Sōngyuè Huì'ān Chánshī，人名）進入皇宮中問道，與神秀禪師（Shénxiù Chánshī，人名）一同被欽佩重視。武則天曾經問慧安禪師年庚多少，慧安回答說不記得了。武則天問為什麼不記得了。慧安回答說：『生死之身就像循環一樣，圓環沒有起始和終結，哪裡需要用記來做什麼呢？況且識心像流水一樣流注，沒有間斷。看見水泡生起，那只是妄想罷了。從最初的意識直到動相滅除的時候也只是這樣，哪裡有什麼年月可以記呢？』武則天讚歎欣賞了很久。當時慧安年齡一百多歲，天下的人都仰慕他，稱他為老安國師（Lǎo Ān Guóshī）。
聖曆元年五月戊辰，三
【English Translation】 English version: Therefore, they were rejected and dismissed. Now, this scripture is still listed in the collection of scriptures. Investigating its truth or falsehood is inherently not easy to detail. Wu Zetian's (Wǔ Zétiān, personal name) revolution had already shown secret omens during the time of Emperor Taizong (Tàizōng, temple name of the second emperor of the Tang dynasty). How could she have presented the 'Great Cloud Sutra' (Dà Yún Jīng) only when she ascended the throne and claimed imperial authority? These ten Shramanas (śrāmaṇa, a Buddhist renunciate) should be expelled according to the precepts, considering their crimes of displaying strange phenomena. They should not be included among the monks. Wu Zetian wanted to satisfy her own selfish desires and favor them. This not only overthrew the Tang dynasty but also destroyed the Buddhist Dharma. How sad!
In the first year of Yánzǎi, Wu Zetian added the honorific title 'Heavenly Wheel Golden Wheel Holy Divine Emperor' (Tiān𠕋 Jīnlún Shèngshén Huángdì) and made seven treasures. She also heard that the Kingdom of Khotan (Yútián guó, an ancient kingdom in the Western Regions) had a Sanskrit original of the 'Great Flower Garland Sutra' (Huāyán Dà Jīng). She sent envoys with jade and silk to seek it and requested a scholar from that country who was proficient in Sanskrit to come with the sutra. Thereupon, the King of Khotan sent Śikṣānanda (Shíchānántí, personal name, meaning 'Joy of Dharma') with the essence of the 'Wonderful Flower Garland Sutra' to fulfill the order. Wu Zetian was very pleased to see him and issued an edict for him to enter the Great Bianspace Temple (Dà Biànkōng Sì), where he translated the Flower Garland Sutra together with the Tripiṭaka master Bodhiruci (Pútíliúzhì fǎshī, personal name), Shence (Shéncè, personal name), Xuanjing (Xuánjǐng, personal name), Fuli (Fùlǐ, personal name), and others. Wu Zetian often visited the temple and personally offered alms.
In the first year of Wànsuì Tōngtiān, Wu Zetian issued an edict for the Shramanera Kang Fazang (Kāng Fǎzàng, personal name) to expound the essence of the Flower Garland Sutra at Taiyuan Temple (Tàiyuán Sì). As he began to explain the title of the sutra, a white light was felt to emanate from his mouth, and in a moment, it formed a canopy that lingered in the air for a long time. The crowd cheered and praised the wonder. The chief lecturer monk Heng (Héng, personal name) reported the matter, and Wu Zetian was very pleased. She issued an edict ordering the ten great virtues of the capital to confer the full precepts on Kang Fazang, bestowing the title Xianshou (Xiánshǒu, Dharma name). She issued an edict for him to enter the Great Bianspace Temple to participate in the translation of the scriptures.
In that year, Wu Zetian issued an edict for Chan Master Huian of Mount Song (Sōngyuè Huì'ān Chánshī, personal name) to enter the palace to inquire about the Dharma. He and Chan Master Shenxiu (Shénxiù Chánshī, personal name) were both respected and valued. Wu Zetian once asked Huian how old he was. He replied that he did not remember. Wu Zetian asked why he did not remember. Huian replied, 'The body of birth and death is like a cycle. A circle has no beginning or end, so what is the use of remembering? Moreover, the flow of the knowing mind is continuous and uninterrupted. Seeing the arising of bubbles is just delusion. From the initial consciousness until the moment the moving aspect ceases, it is just like this. What years and months can be remembered?' Wu Zetian admired and praised him for a long time. At that time, Huian was over a hundred years old, and the people of the world admired him and called him National Teacher Lao An (Lǎo Ān Guóshī).
On the day of Wuchen in the fifth month of the first year of Shengli, three
藏法師義凈自西域還。獲梵本經論四百餘部及金剛座真容舍利三百餘粒。則天降蹕上東門迎勞。安置佛授記寺。未幾詔入大遍空寺。同實叉難提等譯經證義。明年十月譯新華嚴經成。實叉難提等奉表奏上。則天親制序。御太極殿宣示百官。
久視元年。詔斂天下僧錢日一文。聚作大像于白馬阪。宰相狄仁傑上疏諫曰。為政之本必先人事。陛下矜念群生迷謬弱喪無歸。欲令像法兼行睹相生善。然今之伽藍制過宮室。窮奢極壯刻繪盡功。寶度殫于綴嚴。瑰材極于輪奐。工不役鬼。物不天來。既皆出於民。將何以堪之。且生之有時。用之無度。編戶所奉常若不充。痛切肌膚不辭捶楚。游僧一說矯陳禍福。剪髮解衣仍慚其少。亦有離間骨肉事均路人。身自納妻謂無彼我。皆托佛法[詿*〡]誤愚人。里陌動有經坊。阛阓尤多精舍。化誘諄切倍于官徴。法事供需嚴逾制來。膏腴物業水硙㽵園。富有其多不知厭斁。逃丁避罪駢集法門。且一夫不耕猶受其弊。浮食者眾又劫人財。臣每念之實切悲痛。昔梁武．簡文舍施無算。及三淮浪沸五嶺煙騰。列剎盈衢莫救危亡之禍。緇衣蔽路豈有勤王之功。況比風塵屢擾征役稍繁。遽興此務力所未堪。伏惟功德無量。何必興建大像以勞費為名乎。雖斂僧錢百未及一。尊容既廣不可露居。覆
以百層尚憂未遍。臣今兼采眾議。咸以為如來設教以慈悲為主。普濟群品是其用心。豈以勞人而存虛飾哉。疏奏。則天不納。
論曰。法師支遁曰。沙門之於世也。猶虛舟之寄大壑耳。其來不以事。退亦乘閑。四海之內竟自無宅。邦亂則振錫孤遊。道洽則忻然共萃。蓋謂吾徒于天下固無事人也。至末法敗道之徒。茍安衣食者。于狄梁公之論殆不可得而諱焉。嗚呼。是豈真沙門者所為哉。疏謂如來設教以普濟群品為心。詎以勞人而存虛飾。此不獨匡則天之失。抑有以輔吾佛之正教也。與夫後世泛然排佛老以茍名者雲泥矣。
長安元年。則天將建大像。御史張廷圭覆上疏諫曰。夫佛者以覺知為義。因心而成。不可以諸相見也。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。此真如之果不可以外求也。陛下信心歸依。發弘誓願。壯其塔廟。廣其尊容。已遍於天下久矣。蓋有為住相佈施非最上第一希有之法。何以知之。經云。若人滿三千大千世界七寶以用佈施。其福甚多。不如有人於此經中受持四句偈等為人演說。其福勝彼。如佛所說。則陛下傾四海之財。竭萬夫之力。窮山之木以為塔寺。極冶之金以為尊像。勞則多矣。費則甚矣。其所獲福乃不若禪房之匹夫。菩薩所作福德不應貪著。蓋有為之法不
【現代漢語翻譯】 現代漢語譯本： 百層樓的高度尚且擔憂未能遍及，我現在綜合採納眾人的意見，都認為如來佛祖設立教義以慈悲為本，普度眾生是他的用心。難道會因為勞役百姓而去追求虛假的裝飾嗎？』奏疏呈上，武則天沒有采納。
評論說：法師支遁說：『沙門對於世俗，就像空船寄託于大海溝一樣，他們的到來不是爲了世事，退隱也是爲了清閑。四海之內竟然沒有自己的家宅，國家動亂就拄著錫杖獨自遊走，道義昌盛就欣然聚集在一起。』大概是說我們這些修行之人對於天下本來就沒有什麼事要做。到了末法時代那些敗壞佛道的徒眾，茍且偷安只為衣食的人，狄梁公的評論恐怕讓他們無法辯解。唉！這難道是真正的沙門所為嗎？奏疏說如來設立教義以普度眾生為本心，難道會因為勞役百姓而去追求虛假的裝飾？這不僅匡正了武則天的過失，而且有助於匡扶我佛的正教。與那些後世泛泛地排斥佛老以求取虛名的人相比，簡直是天壤之別。
長安元年，武則天將要建造大佛像，御史張廷圭再次上疏勸諫說：『佛的意義在於覺悟和認知，由內心而成，不能通過外在的形象來認識。《金剛經》說：『如果用外貌來看我，用聲音來求我，這個人就是在走邪路，不能見到如來。』這種真如的果實不能向外尋求。陛下以堅定的信心歸依佛法，發下宏大的誓願，壯大寺廟，擴大佛像，已經遍佈天下了很久了。但是，以有所為的心去執著于外相的佈施，不是最上乘、第一稀有的佛法。為什麼這麼說呢？《金剛經》說：『如果有人用充滿三千大千世界的七寶來佈施，他的福報非常多。但是，不如有人在這部經中受持四句偈等，併爲他人演說，他的福報勝過前者。』按照佛所說，那麼陛下傾盡天下的財富，竭盡萬民的力量，用盡山中的木材來建造塔寺，用盡冶煉的金子來建造佛像，勞民傷財太多了，花費也太大了，但是所獲得的福報還不如禪房裡一個普通人。菩薩所做的福德不應該貪戀執著。因為有所作為的法不是
【English Translation】 English version: 'Even with a hundred-story building, there's still concern about not reaching everywhere. I am now incorporating the opinions of many, who all believe that the Tathagata's (如來, another name for Buddha) teachings are based on compassion, and his intention is to universally save all beings. Would he pursue false adornments by exhausting the people?' The memorial was presented, but Empress Wu Zetian did not accept it.
The commentary says: 'The Dharma Master Zhi Dun said: 'The Shramana (沙門, a wandering ascetic) in the world is like an empty boat entrusted to a great ravine. Their arrival is not for worldly affairs, and their retreat is also for leisure. Within the four seas, they have no home. When the country is in turmoil, they wander alone with their staff; when the Dao (道, the path or teaching) flourishes, they gather together joyfully.' It is probably saying that we practitioners have nothing to do with the world. As for those who corrupt the Buddhist path in the degenerate age, those who seek only food and clothing, Di Liangong's (狄梁公, a famous official) comments are probably undeniable for them. Alas! Is this what a true Shramana would do? The memorial says that the Tathagata's teachings are based on universally saving all beings, would he pursue false adornments by exhausting the people? This not only corrects Wu Zetian's mistakes but also helps to support the correct teachings of our Buddha. Compared to those in later generations who superficially reject Buddhism and Taoism to seek empty fame, they are worlds apart.
In the first year of Chang'an (長安, a Chinese era name), when Wu Zetian was about to build a large Buddha statue, the Imperial Censor Zhang Tinggui (張廷圭, a name) again submitted a memorial to advise: 'The meaning of Buddha (佛) lies in awakening and knowing, arising from the mind, and cannot be known through external forms. The Sutra (經, Buddhist scripture) says: 'If one sees me through form, or seeks me through sound, that person is walking a heretical path and cannot see the Tathagata (如來, another name for Buddha).' This true suchness (真如, the true nature of reality) cannot be sought externally. Your Majesty, with firm faith, takes refuge in the Dharma (法, the teachings), makes great vows, strengthens the temples, and expands the Buddha's image, which has been spread throughout the world for a long time. However, giving with attachment to form is not the most supreme, first, and rare Dharma. How do we know this? The Sutra says: 'If a person uses the seven treasures filling three thousand great thousand worlds to give, their merit is very great. However, it is not as good as someone who receives, upholds, and explains four lines of verse from this Sutra to others; their merit surpasses the former.' According to what the Buddha said, then Your Majesty is exhausting the wealth of the world, exhausting the strength of the people, using up the wood in the mountains to build pagodas and temples, and using up the refined gold to build Buddha statues. It is too exhausting and too costly, but the merit gained is not as good as that of an ordinary person in a meditation room. The merit made by a Bodhisattva (菩薩, an enlightened being) should not be greedily attached to. Because the Dharma of conditioned phenomena is not'
足高也。況此營建事因土木。或開發盤礴峻筑基階。或塞穴洞通轉采斫。碾壓蟲蟻動盈巨億。豈佛標坐夏之義。憫蠢動而不忍害其生乎。又役鬼不可惟人是營。通計工匠率多貧窶。朝歐暮役勞筋苦骨。簞食瓢飲晨炊星飯。飢渴所致疾疹交集。豈佛標徒行之義。愍畜產而不忍苦其力乎。又營筑之役僧尼是稅。雖展轉乞丐窮乏尤多。州縣徴輸星火逼迫。或謀計靡所或鬻賣以充。怨聲載路和氣不洽。豈佛標喜舍之義。愍愚蒙而不忍奪其產乎。且邊朔未寧軍裝日急。天下虛竭海內勞弊。伏惟陛下慎之重之。思菩薩之行為利益一切眾生。應如是佈施。則其福德若東西南北四維上下虛空不可思量矣。何必勤于住相。雕蒼生之業。崇不急之務哉。臣以時政言之。則宜先邊境。畜府庫。養人力。以佛教論之則宜救危苦。滅諸相。崇無為。伏惟察臣之言。行佛之行。務以理為尚。無以人廢言。疏奏。則天大悅。御長生殿召見廷圭。賜以金帛。
是歲。詔賢首法師法藏於東都佛授記寺講新華嚴經。至華藏世界品。感大地震動逾時乃息。即日召對長生殿。問帝網十重玄門．海印三昧．參合六相總別同異成壞之義．藏敷宣有緒。玄旨通貫。則天驟聞茫然驚異。伸請再三。藏就指殿隅金獅子為曉譬之。至所謂一毛頭獅子百億毛頭獅子。則天
【現代漢語翻譯】 現代漢語譯本：足高說，更何況這營建之事關乎土木工程。有時要開挖平整土地，高聳地築起地基臺階；有時要堵塞洞穴，疏通道路，採伐樹木。碾壓蟲蟻，動輒就是數以億計的生命。這難道符合佛陀提倡的坐禪安居的意義，即憐憫一切蠢動的生命而不忍心傷害它們嗎？而且役使鬼神也不可以只為人的營建服務。總計起來，工匠大多貧困。早出晚歸，勞累筋骨。用竹筒盛飯，用瓢飲水，早晨做飯，披星戴月。飢渴交加，疾病叢生。這難道符合佛陀提倡的徒步修行的意義，即憐憫一切畜生而不忍心讓他們受苦嗎？而且營建的賦役，僧尼也要交稅。即使輾轉乞討，仍然非常貧困。州縣徵收賦稅，像星火一樣緊迫。有人因此無計可施，有人因此賣掉家產來充抵賦稅。怨聲載道，社會不和諧。這難道符合佛陀提倡的喜舍的意義，即憐憫愚昧無知的人而不忍心奪取他們的財產嗎？況且邊境尚未安定，軍需物資日益緊迫。天下已經空虛，百姓已經疲憊。希望陛下您慎重對待此事。應該像菩薩一樣利益一切眾生，應該這樣佈施，那麼他的福德就像東西南北四維上下虛空一樣不可思量啊。何必致力於執著于外在的表象，損害百姓的生計，崇尚不緊急的事務呢？我從時政的角度來說，就應該先安定邊境，充實國庫，休養民力。從佛教的角度來說，就應該救濟危難困苦，滅除各種表象，崇尚無為。希望陛下您明察我的建議，實踐佛陀的教誨，一切以道理為重，不要因為人而廢棄他的言論。奏疏呈上后，則天皇帝非常高興，在長生殿召見廷圭，賞賜給他金銀綢緞。 這一年，則天皇帝下詔讓賢首法師法藏（Dharma Master Fazang）在東都佛授記寺講解新《華嚴經》（Avatamsaka Sutra）。講到《華藏世界品》（The Flower Treasury World）時，感到大地劇烈震動，過了很久才停止。當天就召見法藏於長生殿，詢問帝網十重玄門（the ten profound gates of the Indra's net ），海印三昧（the ocean-seal samadhi），參合六相總別同異成壞之義（the meaning of the six characteristics of totality, difference, sameness, difference, formation, and disintegration）。法藏的闡述有條不紊，玄妙的旨意貫穿始終。則天皇帝聽了之後，感到茫然驚異，再三請求解釋。法藏就指著殿角邊的金獅子來做比喻，講解到所謂『一毛頭獅子百億毛頭獅子』時，則天皇帝...
【English Translation】 English version: Zu Gao said, 'Moreover, this construction matter concerns earth and wood. Sometimes it involves excavating and leveling land, building high foundations and platforms; sometimes it involves blocking holes, clearing passages, and felling trees. Crushing insects and ants involves hundreds of millions of lives. Does this accord with the meaning of the Buddha's emphasis on sitting in meditation during the summer retreat, which is to have compassion for all moving creatures and be unwilling to harm their lives? Furthermore, employing ghosts should not be solely for the sake of human construction. In total, the artisans are mostly poor. They work from dawn till dusk, exhausting their muscles and bones. They eat from bamboo containers and drink from gourds, cooking in the morning and eating under the stars. Hunger and thirst lead to the outbreak of diseases. Does this accord with the meaning of the Buddha's emphasis on walking and practicing, which is to have compassion for all livestock and be unwilling to make them suffer? Moreover, monks and nuns are also taxed for construction. Even if they beg from door to door, they are still very poor. The state and county collect taxes urgently, like a fire. Some are at a loss for what to do, while others sell their property to pay the taxes. Complaints fill the roads, and harmony is disrupted. Does this accord with the meaning of the Buddha's emphasis on joyful giving, which is to have compassion for the ignorant and be unwilling to seize their property? Besides, the borders are not yet secure, and military supplies are increasingly urgent. The country is already empty, and the people are exhausted. I hope Your Majesty will treat this matter with caution. You should benefit all sentient beings like a Bodhisattva, and you should give in this way, then your merit will be immeasurable like the space in the four directions, above and below. Why bother being attached to external appearances, harming the livelihood of the people, and pursuing non-urgent matters? From the perspective of current affairs, we should first stabilize the borders, enrich the treasury, and nurture the people's strength. From the perspective of Buddhism, we should relieve the distressed and suffering, eliminate all appearances, and advocate non-action. I hope Your Majesty will carefully consider my suggestions, practice the teachings of the Buddha, and prioritize reason in everything, and do not reject his words because of the person.' After the memorial was presented, Empress Wu Zetian was very pleased and summoned Tinggui to the Changsheng Hall, bestowing upon him gold, silver, and silk. In this year, Empress Wu Zetian issued an edict ordering Dharma Master Fazang (賢首法師法藏) to lecture on the new Avatamsaka Sutra (新華嚴經) at the Buddha-Bestowed Prophecy Temple (佛授記寺) in the Eastern Capital. When he lectured on the Flower Treasury World (華藏世界品), the earth shook violently and did not stop for a long time. On the same day, she summoned Fazang to the Changsheng Hall and asked about the ten profound gates of the Indra's net (帝網十重玄門), the ocean-seal samadhi (海印三昧), and the meaning of the six characteristics of totality, difference, sameness, difference, formation, and disintegration (參合六相總別同異成壞之義). Fazang's exposition was systematic, and the profound meaning was consistent throughout. Empress Wu Zetian was amazed and repeatedly asked for explanations. Fazang used the golden lion at the corner of the hall as an analogy, explaining the so-called 'lion with hundreds of millions of hairs on one hair,' Empress Wu Zetian...
豁然領解。繇是集其語。目為金獅子章。初靈華寺儼尊者傳杜順華嚴宗旨。藏執侍儼。盡傳其教。及儼去世。藏以巾情說法。於是京城耆德連名抗表乞度為僧。凡藏落髮受具皆則天特旨。又嘗為則天以十圓鏡置八隅上下。皆使相向。中安佛像。然燭照之。則鏡鏡現像㸦相攝入。及觀之者交羅齊現。以表剎海十界普容無盡之旨。藏沒。清涼國師澄觀宗其教。天下學者宗之。目為一念圓融具德宗。謂之賢首教。
三年。則天鑄像之費將具。納言季嶠上疏諫曰。臣聞法慈愍菩薩護持。唯志利益群生。非假修崇土木。伏聞造像。稅非戶口錢出僧尼。非假州縣祇承不能濟辨。且天下編戶貧弱者眾。或傭力客作以濟糇糧。或賣田敗舍以供王役。今造像錢數已有一十七萬緡。若以散施廣濟貧窮。人與一千尚濟一十七萬戶。拯飢寒之弊。省勞役之勤。順諸佛慈悲之心。廣人主亭毒之意。則人神胥悅功德無量。則天不納。是冬像成。率百僚禮祀。
神龍元年正月。大臣張柬之．桓彥范等五王以兵誅奸臣。復皇太子于位。是為中宗皇帝。徙則天于上陽宮。流宰相房融于高州。夏四月。融于廣州遇梵僧般剌蜜諦赍楞嚴梵夾至。刺史請就制上道場宣譯。融筆授。及譯經十卷畢。般剌復攜梵本歸於天竺。
是月。中宗降御札。
【現代漢語翻譯】 現代漢語譯本：
他豁然領悟理解。因此收集他的言論，命名為《金獅子章》。起初，靈華寺的儼尊者傳授杜順的華嚴宗旨，法藏侍奉儼尊者，盡數傳授了他的教義。等到儼尊者去世，法藏用巾情說法。於是京城德高望重的人們聯名上表，請求朝廷允許他剃度為僧。凡是法藏落髮受戒，都是武則天的特旨。他又曾經為武則天用十面圓鏡安置在八個方位和上下，都使鏡面相對，中間安放佛像。點燃蠟燭照亮它，那麼鏡子與鏡子之間顯現的佛像互相攝入。觀看的人們交錯羅列，同時顯現，以此來表示剎海十界普遍包容無盡的旨意。法藏去世后，清涼國師澄觀繼承了他的教義，天下的學者都尊崇他的教義，稱之為一念圓融具德宗，也稱之為賢首教。
三年，武則天鑄造佛像的費用將要備齊。納言季嶠上疏勸諫說：『我聽說佛以慈悲憐憫菩薩為榜樣，護持眾生，只在于利益眾生，不是靠修建土木工程。我聽說建造佛像，稅收不是從百姓的戶口中出，錢財出自僧尼，不是依靠州縣的供給就不能辦理。況且天下貧困弱小的百姓很多，有的人靠出賣勞力來維持生計，有的人賣掉田地房屋來供給官府的差役。現在建造佛像的錢數已經有十七萬緡。如果用來散發施捨，廣泛救濟貧窮的人，每人給一千錢，尚且可以救濟十七萬戶人家。拯救飢寒的困境，減少勞役的辛勞，順應諸佛慈悲的心，發揚人君養育百姓的意願，那麼人神都會喜悅，功德無量。』武則天沒有采納。這年冬天，佛像建成，率領百官行禮祭祀。
神龍元年正月，大臣張柬之、桓彥范等五王用兵誅殺了奸臣，恢復了皇太子（李顯）的地位，這就是中宗皇帝。將武則天遷徙到上陽宮，流放宰相房融到高州。夏季四月，房融在廣州遇到梵僧般剌蜜諦（Pāramiti）帶著《楞嚴經》（Śūraṅgama Sūtra）的梵文經卷來到。刺史請求就在官府設立道場進行翻譯。房融負責筆錄。等到翻譯完十卷經書，般剌蜜諦又帶著梵文字返回天竺（India）。
這個月，中宗皇帝頒佈御札。
【English Translation】 English version:
He suddenly attained complete understanding. Therefore, his words were collected and named 'Treatise on the Golden Lion'. Initially, Venerable Yan of Linghua Temple transmitted the Huayan (Avataṃsaka) teachings of Dushun, and Fazang served Venerable Yan, receiving all of his teachings. After Venerable Yan passed away, Fazang expounded the Dharma with profound emotion. Consequently, the respected elders of the capital jointly submitted a memorial, requesting permission for him to be ordained as a monk. Fazang's tonsure and full ordination were both by special decree of Empress Wu Zetian. He also once arranged ten round mirrors for Wu Zetian, placing them in the eight directions, above and below, all facing each other, with a Buddha image placed in the center. When candles were lit to illuminate it, the images reflected in the mirrors interpenetrated each other. The viewers, standing in a crisscross pattern, simultaneously appeared, symbolizing the universal and boundless nature of the ten realms in the sea of lands (kṣetra-sāgara). After Fazang passed away, National Teacher Qingliang Chengguan inherited his teachings, and scholars throughout the land revered his teachings, calling it the 'One Thought Perfect Harmony and Virtue School', also known as the 'Xianshou School'.
In the third year, the funds for Wu Zetian's casting of the Buddha image were about to be ready. The Chancellor Ji Qiao submitted a memorial, advising: 'I have heard that the Buddha emulates the compassionate Bodhisattvas, upholding and benefiting all beings, not relying on constructing earthworks and buildings. I have heard that the tax for building the Buddha image does not come from the households of the common people, and the money comes from monks and nuns, and it cannot be managed without the support of the prefectures and counties. Moreover, there are many poor and weak people in the world, some relying on selling their labor to make a living, others selling their fields and houses to provide for the government's corvée labor. Now, the amount of money for building the Buddha image has already reached 170,000 strings of cash. If it were used to distribute alms and widely relieve the poor, giving each person 1,000 cash, it could still relieve 170,000 households. It would alleviate the suffering of hunger and cold, reduce the hardship of labor, accord with the compassionate heart of the Buddhas, and promote the ruler's intention to nurture the people. Then, both humans and spirits would be pleased, and the merit would be immeasurable.' Wu Zetian did not accept his advice. That winter, the Buddha image was completed, and she led the officials in offering sacrifices.
In the first month of the first year of the Shenlong era, ministers Zhang Jianzhi, Huan Yanfan, and the other five princes used troops to kill the treacherous officials and restored the crown prince (Li Xian) to his position, who became Emperor Zhongzong. Wu Zetian was moved to Shangyang Palace, and Chancellor Fang Rong was exiled to Gaozhou. In the fourth month of summer, Fang Rong encountered the Indian (Brahmin) monk Pāramiti in Guangzhou, who brought the Sanskrit text of the Śūraṅgama Sūtra. The prefect requested that a Dharma assembly be established in the government office for translation. Fang Rong was responsible for transcribing. After the translation of the ten volumes of the sutra was completed, Pāramiti returned to India with the Sanskrit text.
In this month, Emperor Zhongzong issued an imperial edict.
召曹溪六祖慧能入京。其辭曰。朕請安．秀二師宮中供養。萬機之暇每究一乘。二師並推讓云。南方有能禪師。密授忍大師衣法。可就彼問。令遣內侍薛簡馳詔迎請。愿師慈念速赴上京。師以表辭疾。愿終林麓。薛簡曰。京城禪德皆云欲得會道當須坐禪習定。若不因禪定而得解脫者未之有也。未審師所說法如何。師曰。道由心悟。豈在坐耶。經云。若見如來若坐若臥。是行邪道。何則。無所從來亦無所去。若無生滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。豈況坐耶。簡曰。弟子回朝。主上必問。愿師慈悲指示心要。今得見性明道。祖曰。道無明暗。明暗是代謝之義。明明無盡亦是有盡。簡曰明喻智慧。暗況煩惱。學道人儻不以智慧照破煩惱生死。憑何出離。師曰。若以智慧照煩惱者。此是二乘小兒羊車等機。上智大根悉不如是。簡曰何謂大乘見解。師曰。明與無明其性無二。無二之性即是實性。實性者。處凡愚而不減。在聖賢而不增。住煩惱而不亂。居神定而不寂。不斷不常不來不去。不在中間及其內外。不生不滅性相如如。常住不遷名之曰道。簡曰。師說不生不滅。何異外道。師曰。外道將滅止生。以生顯滅。滅猶不滅。生說無生。我說本自不生。今亦無滅。所以不同外道。汝欲知心要。但一切善惡
【現代漢語翻譯】 現代漢語譯本： 皇帝召曹溪六祖慧能（Huineng，禪宗六祖）入京。慧能推辭說：『我聽說皇上請安（An，音譯，具體指哪位禪師待考）和秀（Xiu，音譯，具體指哪位禪師待考）二位禪師在宮中供養，皇上在處理政務之餘還研習佛法。但二位禪師都推舉說，南方有位慧能禪師，秘密地接受了弘忍（Hongren，禪宗五祖）大師的衣缽和佛法，可以去向他請教。』於是皇上派遣內侍薛簡（Xue Jian，人名）帶著詔書前去迎接慧能。慧能考慮到皇上的慈悲，本應立即前往京城。但他還是上表推辭，說自己年老體衰，希望終老於山林。薛簡說：『京城的禪師們都說，想要領悟佛道，必須通過坐禪習定。如果不是通過禪定而獲得解脫，那是從來沒有的事。不知禪師您所說的佛法是怎樣的？』慧能說：『道是通過內心領悟的，難道在於坐禪嗎？經書上說，如果認為如來佛有坐有臥的形象，那就是在行邪道。為什麼呢？因為如來無所從來，也無所去，沒有生滅，這就是如來清凈的禪。諸法皆空寂，這就是如來清凈的坐。既然最終都無所得證，又何必執著于坐禪呢？』薛簡說：『我回朝後，皇上一定會問我，希望禪師慈悲地指示佛法的心要，讓我能夠見性明道。』慧能說：『道沒有明暗之分，明暗是相互替代的概念。如果認為光明是無盡的，那也是一種有限的觀念。』薛簡說：『光明比喻智慧，黑暗比喻煩惱。學道之人如果不以智慧照破煩惱和生死，又憑什麼脫離苦海呢？』慧能說：『如果用智慧去照破煩惱，這是二乘（聲聞乘和緣覺乘）小乘人的見解，就像羊車一樣。上等智慧和大根器的人不是這樣的。』薛簡問：『什麼是大乘的見解呢？』慧能說：『光明和無明，它們的本性沒有分別。沒有分別的本性就是真實的本性。這真實的本性，處在凡夫愚人中不會減少，在聖賢那裡也不會增加，處於煩惱中不會擾亂，處於禪定中也不會寂靜。它不是斷滅的，也不是永恒的，不來不去，不在中間，也不在內外。不生不滅，自性與現象如如不動，永遠存在而不改變，這就叫做道。』薛簡說：『禪師您說不生不滅，這和外道有什麼區別呢？』慧能說：『外道是將滅作為止息，以生來顯示滅，認為滅不是真正的滅，說生也不是真正的生。我說的是本來就沒有生，現在也沒有滅。所以和外道不同。你如果想知道佛法的心要，只要對一切善惡 English version: The Emperor summoned Huineng (the Sixth Patriarch of Zen Buddhism) of Caoxi to the capital. Huineng declined, saying, 'I heard that Your Majesty has invited Masters An (transliteration, specific Zen master to be determined) and Xiu (transliteration, specific Zen master to be determined) to be supported in the palace. In your spare time from managing state affairs, you also study the One Vehicle (Ekayana). However, both masters recommended me, saying that there is a Zen master named Huineng in the South, who secretly received the robe and Dharma from Great Master Hongren (the Fifth Patriarch of Zen Buddhism), and you can consult him.' Therefore, the Emperor sent the palace attendant Xue Jian (personal name) with an imperial edict to welcome Huineng. Considering the Emperor's compassion, Huineng should have gone to the capital immediately. However, he still submitted a memorial declining, saying that he was old and frail and wished to spend his remaining years in the mountains. Xue Jian said, 'The Zen masters in the capital all say that to understand the Way, one must practice meditation and cultivate samadhi. If one does not attain liberation through meditation, it has never happened. I wonder what Dharma you teach, Master?' Huineng said, 'The Way is realized through the mind, how can it be in sitting meditation? The scriptures say that if you see the Tathagata as having a sitting or lying posture, that is practicing a heretical path. Why? Because the Tathagata has nowhere to come from and nowhere to go, without arising or ceasing. This is the pure Zen of the Tathagata. All dharmas are empty and still, this is the pure sitting of the Tathagata. Since ultimately there is nothing to be attained, why cling to sitting meditation?' Xue Jian said, 'When I return to the court, the Emperor will surely ask me. I hope the Master will compassionately instruct me on the essential of the Dharma, so that I can see my nature and understand the Way.' Huineng said, 'The Way has no light or darkness. Light and darkness are concepts of substitution. If you think that light is endless, that is also a limited concept.' Xue Jian said, 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If a practitioner does not use wisdom to illuminate and break through afflictions and birth and death, how can they escape the sea of suffering?' Huineng said, 'If you use wisdom to illuminate afflictions, this is the view of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the small vehicle, like a goat cart. People of superior wisdom and great capacity are not like this.' Xue Jian asked, 'What is the view of the Mahayana?' Huineng said, 'Light and ignorance, their nature is not different. The nature of non-duality is the true nature. This true nature does not decrease when in ordinary people, nor does it increase when in sages, it is not disturbed when in afflictions, nor is it silent when in samadhi. It is neither annihilation nor eternal, neither coming nor going, neither in the middle nor inside or outside. It is neither arising nor ceasing, the self-nature and phenomena are such as they are, always existing and unchanging, this is called the Way.' Xue Jian said, 'Master, you say neither arising nor ceasing, how is this different from the heretics?' Huineng said, 'The heretics take cessation as the end, using arising to show cessation, thinking that cessation is not true cessation, and saying that arising is not true arising. What I say is that there was originally no arising, and now there is no ceasing. Therefore, it is different from the heretics. If you want to know the essential of the Dharma, just towards all good and evil
【English Translation】 English version: The Emperor summoned Huineng (the Sixth Patriarch of Zen Buddhism) of Caoxi to the capital. Huineng declined, saying, 'I heard that Your Majesty has invited Masters An (transliteration, specific Zen master to be determined) and Xiu (transliteration, specific Zen master to be determined) to be supported in the palace. In your spare time from managing state affairs, you also study the One Vehicle (Ekayana). However, both masters recommended me, saying that there is a Zen master named Huineng in the South, who secretly received the robe and Dharma from Great Master Hongren (the Fifth Patriarch of Zen Buddhism), and you can consult him.' Therefore, the Emperor sent the palace attendant Xue Jian (personal name) with an imperial edict to welcome Huineng. Considering the Emperor's compassion, Huineng should have gone to the capital immediately. However, he still submitted a memorial declining, saying that he was old and frail and wished to spend his remaining years in the mountains. Xue Jian said, 'The Zen masters in the capital all say that to understand the Way, one must practice meditation and cultivate samadhi. If one does not attain liberation through meditation, it has never happened. I wonder what Dharma you teach, Master?' Huineng said, 'The Way is realized through the mind, how can it be in sitting meditation? The scriptures say that if you see the Tathagata as having a sitting or lying posture, that is practicing a heretical path. Why? Because the Tathagata has nowhere to come from and nowhere to go, without arising or ceasing. This is the pure Zen of the Tathagata. All dharmas are empty and still, this is the pure sitting of the Tathagata. Since ultimately there is nothing to be attained, why cling to sitting meditation?' Xue Jian said, 'When I return to the court, the Emperor will surely ask me. I hope the Master will compassionately instruct me on the essential of the Dharma, so that I can see my nature and understand the Way.' Huineng said, 'The Way has no light or darkness. Light and darkness are concepts of substitution. If you think that light is endless, that is also a limited concept.' Xue Jian said, 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If a practitioner does not use wisdom to illuminate and break through afflictions and birth and death, how can they escape the sea of suffering?' Huineng said, 'If you use wisdom to illuminate afflictions, this is the view of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the small vehicle, like a goat cart. People of superior wisdom and great capacity are not like this.' Xue Jian asked, 'What is the view of the Mahayana?' Huineng said, 'Light and ignorance, their nature is not different. The nature of non-duality is the true nature. This true nature does not decrease when in ordinary people, nor does it increase when in sages, it is not disturbed when in afflictions, nor is it silent when in samadhi. It is neither annihilation nor eternal, neither coming nor going, neither in the middle nor inside or outside. It is neither arising nor ceasing, the self-nature and phenomena are such as they are, always existing and unchanging, this is called the Way.' Xue Jian said, 'Master, you say neither arising nor ceasing, how is this different from the heretics?' Huineng said, 'The heretics take cessation as the end, using arising to show cessation, thinking that cessation is not true cessation, and saying that arising is not true arising. What I say is that there was originally no arising, and now there is no ceasing. Therefore, it is different from the heretics. If you want to know the essential of the Dharma, just towards all good and evil
都莫思量。自然得入清凈心體。湛然常住妙用恒沙。簡禮辭歸闕。表上師語。帝咨美久之。尋遣使賜袈裟瓶缽等。諭天子嚮慕之意。
二年三月。大通禪師神秀卒。中書令張說制碑曰。撰夫總四大者成乎身矣。立萬始者主乎心矣。身是虛哉。即身見空始同妙用。心非實也。觀心若幻乃等真如。名數入焉妙本乖。言說出焉真宗隱。故如來有意傳要道力持至德。萬劫而逢付法印。一念而頓授佛身。誰其弘之。實大通禪師其人也。禪師尊稱大通。諱神秀。本姓李。陳留尉氏人也。心洞九流。懸解先覺。身長八尺。秀眉大耳。應王霸之像。合聖賢之度。少為書生。游問江表。老莊玄旨。書易大義。三乘經論。四分律儀。說通訓詁。音參吳晉。爛乎如襲孔翠。玲然如振金玉。既獨鑒潛發。多聞旁施。逮知天命之年。自拔人間之世。企聞蘄州有忍禪師。禪門之法胤也。自菩提達磨天竺東來。以法傳慧可。可傳僧璨。璨傳道信。信傳弘忍。繼明重跡相承五世。乃不遠遐阻翻飛謁詣。虛受與沃心懸會。高悟與真乘同轍。縷指忘識。湛見本心。住寂滅境。行無是處。有師而成。即燃燈佛所無依而說是空王法門。服勤六年不捨晝夜。大師嘆曰。東山之法盡在秀矣。命之洗足。引之並座。于見涕辭而去退藏於密。儀鳳中始𨽻玉泉。名在
【現代漢語翻譯】 現代漢語譯本：不要再作任何思量，自然就能進入清凈的心體。光明澄澈，恒常存在，其妙用如恒河沙數般無盡。惠簡行禮告辭，返回住處。他將上師的教誨上表給皇帝，皇帝讚賞了很久。不久，皇帝派遣使者賞賜袈裟、瓶缽等物，表達了天子對禪宗的嚮往之意。
二年三月，大通禪師神秀（Datong Chanshi Shenxiu，禪師名號，意為通達的大師，名為神秀）圓寂。中書令張說撰寫碑文說：『聚合地、水、火、風四大元素而成身體，確立萬事萬物的開端在於心。身體是虛幻的，認識到身體的空性，才能開始與妙用相合。心也不是實在的，觀察心如幻象，才能等同於真如。一旦執著于名相，就會違背妙法的根本；一旦訴諸言語，就會隱藏真實的宗旨。』所以如來有意傳授重要的道理，極力保持至高的德行，歷經萬劫才遇到可以付託佛法的法印之人，在一念之間就頓悟並獲得佛身。那麼誰能弘揚佛法呢？正是大通禪師這樣的人啊！禪師尊稱為大通，名諱神秀，本姓李，是陳留尉氏人。他精通九流之學，能夠預先理解並解釋各種學問。身長八尺，眉毛清秀，耳朵很大，具有帝王之相，符合聖賢的品格。年少時作為書生，遊歷並求學于江南一帶。精通老莊的玄妙旨意，《周易》的宏大義理，三乘的經論，四分的律儀。講解通達訓詁之學，語音兼具吳晉的特點。他的學識淵博，就像身穿孔雀羽毛般華麗，又像敲擊金玉般清脆悅耳。他既能獨立領悟深奧的道理，又能廣泛地傳播知識。到了知天命的年紀，他便從世俗中解脫出來，仰慕蘄州有忍禪師（Ren Chanshi，禪師名號，意為忍辱的禪師），是禪宗的嫡系傳人。自從菩提達磨（Bodhidharma）從天竺（India）東來，以佛法傳給慧可（Huike），慧可傳給僧璨（Sengcan），僧璨傳給道信（Daoxin），道信傳給弘忍（Hongren），繼承並闡明佛法的足跡，相承五代。於是他不遠萬里，翻山越嶺去拜訪弘忍，虛心接受教誨，內心與禪師的教義相互契合，高深的領悟與真正的佛法相合。他徹底忘卻了語言文字的束縛，清晰地認識到自己的本心。安住在寂滅的境界，所作所為都沒有固定的處所。他的成就得益於老師的教導，就像燃燈佛（Dipamkara Buddha）所說的無所依賴的空王法門。他勤奮修行六年，不分晝夜。大師讚歎說：『東山（Dongshan，指弘忍的道場）的佛法都傳給神秀了！』於是命他洗腳，請他並排而坐。神秀感動得流淚，告辭離去，隱居起來。儀鳳年間，他才開始隸屬於玉泉寺（Yuquan Temple），名聲遠揚。
【English Translation】 English version: Cease all deliberation, and you will naturally enter the pure and tranquil essence of mind. It will be clear, constant, and its wondrous functions will be as numerous as the sands of the Ganges. Jian bid farewell and returned to his dwelling. He presented the master's words to the emperor, who praised them for a long time. Soon after, the emperor sent messengers to bestow a kasaya (袈裟，robe), alms bowl (瓶缽，begging bowl), and other items, expressing the Son of Heaven's admiration for Chan Buddhism.
In the third month of the second year, Great Master Datong Shenxiu (大通禪師神秀, Datong Chanshi Shenxiu, meaning Greatly Penetrating Zen Master Shenxiu) passed away. The Zhongshu Ling (中書令，Secretary of the Imperial Secretariat) Zhang Yue composed an epitaph, saying: 'The body is formed by the aggregation of the four great elements (四大，earth, water, fire, and wind); the beginning of all things lies in the mind. The body is illusory; realizing the emptiness of the body is the beginning of aligning with wondrous functions. The mind is not real either; observing the mind as an illusion is equivalent to true suchness (真如，tathata). Once attached to names and numbers, the fundamental essence of the wondrous is violated; once expressed in words, the true essence is concealed.' Therefore, the Tathagata (如來，Tathagata) intentionally transmitted the essential path, striving to uphold the supreme virtue, encountering the Dharma seal (法印，Dharma seal) to entrust the Dharma after countless kalpas (萬劫，aeons), and instantaneously awakening and attaining the Buddha body in a single thought. Who will propagate it? It is truly Great Master Datong! The Zen master is respectfully called Datong, his personal name is Shenxiu, his original surname is Li, and he is from Weishi in Chenliu. He was proficient in the Nine Schools of Thought (九流，Nine Schools of Thought), able to understand and explain things in advance. He was eight feet tall, with delicate eyebrows and large ears, possessing the appearance of a king and the qualities of a sage. In his youth, he was a scholar, traveling and studying in the Jiangnan region. He was proficient in the profound meanings of Lao-Zhuang, the grand principles of the Book of Changes, the sutras and treatises of the Three Vehicles (三乘，Three Vehicles), and the Vinaya (律儀，disciplinary rules) of the Four Divisions. He explained and understood the study of exegesis, and his pronunciation combined the characteristics of Wu and Jin. His knowledge was vast, like wearing peacock feathers, and his voice was clear and melodious, like striking gold and jade. He was able to independently comprehend profound principles and widely disseminate knowledge. When he reached the age of knowing destiny, he liberated himself from the secular world, admiring Zen Master Hongren (忍禪師，Ren Chanshi, meaning Forbearing Zen Master) in Qizhou, who was the direct descendant of the Chan school. Since Bodhidharma (菩提達磨，Bodhidharma) came east from India (天竺，India), he transmitted the Dharma to Huike (慧可，Huike), Huike transmitted it to Sengcan (僧璨，Sengcan), Sengcan transmitted it to Daoxin (道信，Daoxin), and Daoxin transmitted it to Hongren (弘忍，Hongren), inheriting and elucidating the traces of the Dharma, passing it down for five generations. Therefore, he traveled far and wide, crossing mountains and rivers to visit Hongren, humbly accepting his teachings, his heart resonating with the Zen master's teachings, and his profound understanding aligning with the true Dharma. He completely forgot the constraints of language and writing, and clearly recognized his own original mind. He dwelled in the realm of extinction and tranquility, and his actions had no fixed place. His achievements benefited from the teacher's guidance, just like the Dharma of the Empty King (空王，Empty King) that Dipamkara Buddha (燃燈佛，Dipamkara Buddha) spoke of, which is without reliance. He diligently practiced for six years, day and night. The master praised him, saying: 'The Dharma of Dongshan (東山，Dongshan, referring to Hongren's monastery) has all been transmitted to Shenxiu!' Therefore, he ordered him to wash his feet and invited him to sit side by side. Shenxiu was moved to tears, bid farewell, and went into seclusion. During the Yifeng era, he began to belong to Yuquan Temple (玉泉寺，Yuquan Temple), and his fame spread far and wide.
僧錄寺東七里。地坥山雄。目之曰。此正楞伽孤峰度門蘭若。蔭松籍草。吾將老焉。云從龍。風從虎。大道出。賢人睹。岐陽之地就去成都華陰之山。學來如市。未云多也。後進得以拂三有。超四禪。升堂七十。味道三千。不是過也。爾其開法。大略則忘念以息想。極力以攝心。其入也品均凡聖。其到也行無前後。趣定之前萬緣盡閉。發慧之後一切皆如。特奉楞伽遞為心要。過此以往未之或知。久視年中。禪師春秋高矣。詔請而來。趺坐覲君。肩輿上殿。屈萬乘而稽首。灑九重而宴居。傳聖道者不北面。有盛德者無臣禮。遂推兩京法主。三帝國師。仰佛日之再中。慶優曇之一現。然處都邑婉其秘旨。每帝王分座。后妃臨席。鴛鷺四匝。龍像三繞。時熾炭待礦。故對默而心降。時診饑投味。故告約而義領。一雨普沾于眾緣。萬籟各吹于本分。非夫安住無畏應變無方者。孰能至爾乎。聖敬日崇。朝恩代積。當陽初會之所。置寺曰度門。尉氏先人之宅。置寺曰報恩。軾閭名鄉表德非擬局厭諠輦。長懷虛壑。累乞還山。既聽中駐久矣。衰憊無他患苦。魄散神全形遺力謝。神龍二年二月二十八日夜中顧命趺坐泊如化滅。禪師武德八年乙酉受具千天宮寺。至是年丙午復終於此寺。蓋僧臘八十矣。生於隋末百有餘歲。未嘗自言。故人
【現代漢語翻譯】 現代漢語譯本： 僧錄寺以東七里，地勢高聳，山勢雄偉。我稱這裡為『正楞伽孤峰度門蘭若』（True Lanka Solitary Peak Dumen Monastery）。在這裡，我可以在松樹下乘涼，在草地上休息，安度晚年。所謂『云從龍，風從虎』，偉大的道理出現，賢人就會領悟。從岐陽到成都華陰的山，來學習的人多如趕集，這還不能算多。後輩們可以藉此擺脫三有（三界：欲界、色界、無色界），超越四禪（四種禪定境界），進入七十個講堂，領悟三千種道理，這並非誇張。你們要弘揚佛法，大致要旨是忘卻雜念以平息妄想，竭盡全力以收攝內心。進入佛法之門，品級相同，不分凡聖；到達彼岸，修行沒有先後之分。在進入禪定之前，要關閉一切外緣；在開啟智慧之後，一切事物都如實顯現。特別要奉持《楞伽經》（Lankavatara Sutra），將其作為修行的核心要領。除此之外，我也不知道其他的了。在久視年間，禪師年事已高，朝廷下詔請他入京。禪師以跏趺坐姿覲見君王，乘著肩輿進入大殿。皇帝屈尊向他稽首，在深宮中設宴款待。傳授聖道的人不必向君王北面而立，擁有崇高德行的人不必行臣子之禮。於是禪師被推舉為兩京的法主，三個帝國的國師。人們仰望佛日再次照耀，慶賀優曇花難得一現。然而，禪師在都城中委婉地傳達著佛法的精妙之處。每當帝王分座而坐，后妃親臨聽講，文武百官環繞四周，僧眾信徒層層圍繞。有時像熾熱的炭火等待礦石，所以禪師以沉默來使他們內心降伏；有時像診斷飢餓的人給予美味，所以禪師用簡要的言語使他們領悟真義。一場法雨普遍滋潤各種因緣，萬種聲音各自吹奏著本來的音調。如果不是安住于無畏境界，應變沒有固定模式的人，誰能達到這樣的境界呢？聖上的敬重日益增加，朝廷的恩賜世代積累。在當初開悟的地方，建立了寺廟，名為『度門』（Dumen）。在尉氏先人的宅邸，建立了寺廟，名為『報恩』（Baoen）。樹立閭里名望，表彰德行，並非爲了厭倦喧囂而模仿隱士，而是長久地懷念空曠的山谷。禪師多次請求返回山林，朝廷最終應允。禪師在中都停留了很久，身體衰弱，沒有其他疾病痛苦。魂魄散去，神識完整，形體遺留，力量消退。在神龍二年二月二十八日夜裡，禪師留下遺囑，以跏趺坐姿安詳地圓寂了。禪師在武德八年乙酉年于千天宮寺受具足戒，到今年丙午年又在此寺圓寂，僧臘八十年。生於隋朝末年，一百多歲，從未自己說過這些事，都是故人所說。
【English Translation】 English version: Seven li east of the Sangluo Temple, the terrain is elevated and the mountain is majestic. I call this place 'True Lanka Solitary Peak Dumen Monastery' (Zheng Lengqie Gufeng Dumen Lanruo). Here, I can enjoy the shade under the pine trees and rest on the grass, spending my remaining years in peace. As the saying goes, 'Clouds follow the dragon, wind follows the tiger,' when a great principle emerges, wise people will understand it. From Qiyang to the mountains of Chengdu Huayin, the number of people coming to learn is like a bustling market, and this is not an exaggeration. Later generations can use this to escape the Three Realms (Sanyou: the desire realm, the form realm, and the formless realm), transcend the Four Dhyanas (Sichan: four stages of meditative absorption), enter seventy lecture halls, and comprehend three thousand principles, which is not an overstatement. When you propagate the Dharma, the general principle is to forget distracting thoughts to calm delusions, and to exert all efforts to gather the mind. Entering the gate of Dharma, the grades are the same, without distinction between ordinary and sage; reaching the other shore, practice has no order of precedence. Before entering samadhi, all external conditions must be closed off; after opening wisdom, all things appear as they truly are. In particular, uphold the Lankavatara Sutra (Lengqie Jing), taking it as the core of practice. Beyond this, I know nothing else. During the Jiushi era, the Chan Master was advanced in years, and the court issued an edict inviting him to the capital. The Chan Master met the emperor in the lotus position, and entered the palace on a palanquin. The emperor condescended to bow to him, and held a banquet in the deep palace. Those who transmit the sacred way do not need to stand facing north to the emperor, and those with noble virtues do not need to perform the rituals of a subject. Thus, the Chan Master was promoted to be the Dharma Lord of the Two Capitals and the National Teacher of the Three Empires. People looked up to the Buddha's sun shining again, and celebrated the rare appearance of the Udumbara flower. However, the Chan Master subtly conveyed the essence of the Dharma in the capital. Whenever the emperor sat on a separate seat and the empresses personally attended the lectures, civil and military officials surrounded him, and monks and believers surrounded him in layers. Sometimes, like hot charcoal waiting for ore, the Chan Master used silence to subdue their hearts; sometimes, like diagnosing a hungry person and giving them delicious food, the Chan Master used concise words to make them understand the true meaning. A rain of Dharma universally nourishes all kinds of conditions, and all kinds of sounds play their original tones. If it were not for someone who dwells in fearlessness and responds without a fixed pattern, who could reach such a state? The emperor's respect increased day by day, and the court's grace accumulated for generations. At the place where he first attained enlightenment, a temple was built, named 'Dumen' (Dumen). At the residence of the ancestors of Weishi, a temple was built, named 'Baoen' (Baoen). Establishing the reputation of the village and praising virtue is not to imitate hermits out of weariness of noise, but to long for the empty valley for a long time. The Chan Master repeatedly requested to return to the mountains, and the court finally agreed. The Chan Master stayed in the central capital for a long time, his body weakened, and he had no other diseases or suffering. His soul dissipated, his consciousness was complete, his body was left behind, and his strength faded. On the night of the twenty-eighth day of the second month of the second year of Shenlong, the Chan Master left his will and passed away peacefully in the lotus position. The Chan Master received the full precepts at the Qiantian Palace Temple in the year of Yiyou in the eighth year of Wude, and passed away in this temple again in the year of Bingwu this year, with eighty years of monastic life. Born at the end of the Sui Dynasty, he was more than one hundred years old, and he never said these things himself, but they were said by old friends.
莫審其數也。三界火心。四部水背。榱崩梁壞。雷動雨泣。凡諸寶身生是金口。故其喪也如執親焉。詔使吊哀。王侯歸[賜-勿+月]。三月二日𠕋謚大通。展飾終之義禮也。時厥五日假安闕塞。緩及葬之期懷也。宸駕臨訣至午橋。王公悲送至伊水。羽儀陳設至山龕。仲秋既望。還詔乃下。帝諾先許。冥遂夙心。太常卿鼓吹導引。城門郎監護喪葬。是日天子出龍門。泫金襯。登高駐蹕。目盡回輿。自伊及江扶道哀候。幡華百輦香云千里。維十月哉生魄明。即舊居后岡安神起塔。國錢嚴飾賜逾百萬。巨鐘蓋先帝所鑄。群經乃后皇所錫。金榜御題華幡內造。塔寺尊重遠稱標絕。初禪師形解東洛。相見南荊。白霧積晦于禪山。素蓮寄生於坐樹。則雙林變色泗水逆流。至人違代同符異感。百日卒哭也。在龍華寺設大會八千人度二十七人。二祥練縞也。咸就西明道場數如前會。萬回菩薩乞施後宮。寶衣盈箱珍價敵國。親舉寵貴侑供巡香。其廣福博因存沒如此。日月逾邁榮落相推。於戲。法子永戀宗極。痛慈舟之遽失。恨涌塔之遲開。石城之嘆也不孤。廬山之碑焉可作。竊比夫子貢之論夫子也。生於天地不知天地之高厚。飲于河海不知河海之廣深。強名其跡以慰其心。銘曰。
額珠內隱。匪指莫效。心鏡外塵。匪磨莫照。海
藏安靜。風識牽樂。不入度門。孰探法要。倬哉禪伯。獨立天下。功收密詣。解卻名假。詣無所得。解亦都舍。月影空如。現於悟者。無量善眾。為父為師。露清熱惱。光射昏疑。冀將住世。萬壽無期。奈何過隙。一朝去之。嗟我門人。憂心斷續。進憶瞻仰。退思付囑。盡不離定。空非滅覺。念茲在茲。敢告無學。時岐王范及徴君盧鴻皆勒碑制碣。舊唐史有傳。稱沙門被王者禮敬。古未之有。景龍元年三月。國師慧安誡其徒曰。吾氣盡。將尸置林中恣野火焚之。偶神僧萬回至。與安握手言論。其徒側聆俱莫之省。至八日合戶偃身而寂。春秋一百二十八。其徒奉命舁尸林中。果野火至阇維之。得舍利八十粒。五粒最巨而紫紅色光焰奪目。詔入留禁中雲。
是歲再詔于闐國三藏實叉難提至。帝降蹕迎勞。備兩街法儀旌幢鼓吹迓之。載以青象。安置薦福寺。難提風神宏曠儀韻秀整。善大小乘。通華梵兩音。
隆興佛教編年通論卷第十四 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十五
隆興府石室沙門 祖琇 撰
唐
景龍三年。禪師法儀者。瑯邪王之子也。王以附徐敬業舉兵誅天后不利。宗族覆滅。儀時尚少。逃匿民間。遇沙門攜之出
【現代漢語翻譯】 現代漢語譯本 藏安靜。風的認識牽動著音樂，卻無法進入解脫之門。有誰能探求佛法的精要？多麼卓越的禪師啊，獨立於天地之間。他的功德在於秘密的證悟，解脫了虛假的名相。證悟到無所得的境界，連解脫的念頭也全部捨棄。如同月亮的影子，空明澄澈，顯現在覺悟者的心中。無數善良的信眾，視他為父親和導師。他的教誨如清涼的甘露，消除眾生的熱惱，他的智慧之光，驅散眾生的昏昧和疑惑。希望他能長久住世，壽命無有窮盡。無奈時光飛逝，轉眼間就離我們而去。可嘆我的弟子們，憂傷的心情斷斷續續。前進時回憶著他的音容笑貌，後退時思念著他的諄諄囑託。他的一切都不離禪定，證悟空性並非斷滅覺性。念念不忘他的教誨，謹此稟告于已證無學果位的聖者。當時岐王范和徵君盧鴻都為國師勒石立碑，舊唐史有傳記記載此事，稱沙門受到王者如此禮敬，是前所未有的。景龍元年三月，國師慧安告誡他的弟子們說：『我氣息將盡，將我的屍體放置在山林中，任憑野火焚燒。』恰巧神僧萬回到來，與慧安握手交談，他的弟子們在旁邊聽著，都不能理解他們所說的話。到了八日，慧安關上房門，安詳地去世了。享年一百二十八歲。他的弟子們遵照他的遺命，將他的屍體抬到山林中。果然有野火前來焚燒，得到了八十粒舍利，其中五粒最大，並且呈現紫紅色，光芒耀眼。皇帝下詔將舍利迎入宮中供奉。
這年，再次詔令于闐國的三藏實叉難提來到中土。皇帝親自下駕迎接慰勞，準備了兩街的盛大法儀，用旌旗和鼓樂來迎接他。用青象載著他，安置在薦福寺。實叉難提風度神采宏大曠達，儀容舉止秀美端莊。精通大小乘佛法，通曉漢梵兩種語言。
隆興佛教編年通論卷第十四 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十五
隆興府石室沙門 祖琇 撰
唐
景龍三年，禪師法儀（Fayi）是瑯邪王的兒子。瑯邪王因為跟隨徐敬業（Xu Jingye）起兵誅殺天后（Empress Wu Zetian）失敗，宗族被滅。法儀當時年紀還小，逃亡藏匿在民間，遇到一位沙門將他帶走。
【English Translation】 English version Silently hidden. The wind's awareness stirs the music, yet cannot enter the gate of liberation. Who can explore the essential principles of Dharma? How outstanding is the Chan master, standing alone between heaven and earth. His merit lies in secret realization, liberating himself from false names and forms. Realizing the state of no-attainment, even the thought of liberation is completely abandoned. Like the moon's reflection, clear and empty, appearing in the heart of the enlightened. Countless virtuous believers regard him as their father and teacher. His teachings are like cool dew, dispelling the heat of afflictions, his light of wisdom, dispelling the darkness of ignorance. Hoping that he can dwell in the world for a long time, with boundless life. But time flies, and in a blink of an eye, he leaves us. Alas, my disciples, our sorrowful hearts are broken. When advancing, we recall his countenance and smile, when retreating, we remember his earnest instructions. Everything about him is inseparable from Samadhi, realizing emptiness is not the extinction of awareness. Never forgetting his teachings, we hereby report to the saints who have attained the state of no-more-learning. At that time, Prince Fan of Qi and recluse Lu Hong both erected steles for the national teacher. The Old History of Tang Dynasty has a biography recording this event, stating that it was unprecedented for a Shramana to be so respected by a king. In the third month of the first year of Jinglong, National Teacher Huian warned his disciples, 'My breath is about to end, place my body in the forest and let the wild fire burn it.' Coincidentally, the divine monk Wanhui arrived and shook hands with Huian, conversing with him. His disciples listened from the side, but could not understand what they were saying. On the eighth day, Huian closed the door and passed away peacefully. He lived to be one hundred and twenty-eight years old. His disciples followed his instructions and carried his body to the forest. Indeed, a wild fire came and cremated it, obtaining eighty relics, five of which were the largest and were purple-red in color, with dazzling light. The emperor issued an edict to bring the relics into the palace for worship.
In this year, the Tripitaka master Śikṣānanda (Shicha Nantida) from Khotan (Yutian) was summoned again. The emperor personally went to welcome and comfort him, preparing grand ceremonies on both sides of the street, using flags and drums to greet him. He was carried on a blue elephant and placed in Jianfu Temple. Śikṣānanda had a grand and broad demeanor, and his appearance was elegant and dignified. He was proficient in both Mahayana and Hinayana Buddhism, and was fluent in both Chinese and Sanskrit.
Comprehensive Treatise on Buddhism during the Longxing Era, Volume 14 卍 New Continued Collection, Volume 75, No. 1512, Comprehensive Treatise on Buddhism during the Longxing Era
Comprehensive Treatise on Buddhism during the Longxing Era, Volume 15
Compiled by Zuxiu, a Shramana from the Stone Chamber of Longxing Prefecture
Tang Dynasty
In the third year of Jinglong, Chan Master Fayi was the son of the Prince of Langya. The Prince of Langya failed because he followed Xu Jingye in raising troops to kill Empress Wu Zetian, and his clan was destroyed. Fayi was still young at the time, and fled and hid among the people, where he met a Shramana who took him away.
家為大僧。至是中宗詔求瑯邪之後。主事者以儀名聞于扶風太守。太守獲儀而喜之。館於後堂。奏名于朝。已而太守夫人悅儀風度。逼罷道。欲妻以愛女。儀堅拒不許。一日夫人攜女子就見儀。且使[廿/(辛*丸)/(衣-〦)]近魔魅之。以傾奪其意。儀不獲已紿之曰。在涂久可得一浴而後成禮。夫人喜以為誠然。趣使具浴。儀入室即以利刃自斷其陰。婢子竊見。遽呼內人排戶救之。獲蘇。太守高其操執事之。及赴京引見。帝命襲瑯邪王爵。儀具以本志懇辭。陳義甚高。帝嘉美之。聽從便。其後禪觀通悟。雅為時賢推揖。
是歲。召律師道岸入宮。為妃主授歸戒。因留禁中。別日帝至。諸師皆避席。岸獨逡巡長揖而已。帝高其量。圖形於林光宮。御製贊曰。戒珠皎潔。慧流清凈。身局五篇。心融八定。學妙真宗。觀通實性。維持法務。綱紀德政。律藏冀兮傳芳。像教因而光盛。時以為榮焉。
景雲元年六月。韋后作亂。中宗崩。七月。臨淄王舉兵平內難。皇弟相王即皇帝位。是為睿宗。是月庚辰。下詔曰。釋典玄宗理均跡異。拯人化俗教別功齊。自今每緣法事聚集僧尼道士女冠等。宜齊行並集。初太宗以老子為皇宗升于釋氏之上。至則天朝覆在釋氏之下。今此已往遂為永式。令齊班並集云。
【現代漢語翻譯】 現代漢語譯本： 家為大僧（指儀是出家的大僧人）。到了中宗皇帝下詔尋找瑯邪王后裔的時候，主管此事的人將儀的名字上報給了扶風太守。太守找到儀后非常高興，將他安置在後堂。然後將儀的名字上奏朝廷。不久，太守夫人被儀的風度和氣度所傾倒，強迫他放棄出家，想把自己的愛女嫁給他。儀堅決拒絕。一天，太守夫人帶著女兒來見儀，並且讓婢女靠近他，用妖媚的手段來迷惑他，以動搖他的意志。儀不得已，欺騙她們說：『我在路上很久了，可以先洗個澡然後再成親。』夫人高興地以為是真的，催促人準備洗浴。儀進入房間后，立刻用利刃割斷了自己的陰莖。婢女偷偷看見了，趕緊呼喊內人撞開門救他，才得以甦醒。太守敬佩他的操守，以禮相待。等到儀前往京城覲見皇帝，皇帝命令他繼承瑯邪王的爵位。儀詳細地陳述了自己的本意，懇切地辭謝，陳述的道理非常高尚。皇帝讚賞他的美德，聽從了他的意願。之後，儀禪觀通達，領悟了佛法，被當時的賢士所推崇。
這一年，皇帝召見律師道岸入宮，為妃嬪公主們傳授歸戒（皈依戒律）。於是道岸被留在宮中。有一天皇帝駕臨，眾位法師都避開座位，只有道岸慢慢地走上前去，長揖行禮而已。皇帝讚賞他的氣度，將他的畫像畫在林光宮。皇帝親自撰寫讚語說：『戒律像珍珠一樣皎潔，智慧像流水一樣清凈。身行五篇之戒（佛教戒律），心融八定之境（佛教禪定）。學問精妙于真宗（佛教宗派），觀照通達實性（佛教教義）。維持佛法事務，整頓道德政治。希望律藏能夠流傳芳香，佛像教化因此而光大興盛。』當時的人都認為這是極大的榮耀。
景雲元年六月，韋后發動叛亂，中宗皇帝駕崩。七月，臨淄王起兵平定了內亂。皇弟相王即位，是為睿宗。這個月庚辰日，皇帝下詔說：『佛經的玄妙宗旨和道教的道理，雖然途徑不同但本質相同。拯救世人和教化風俗，佛教和道教的功用一樣。從今以後，每逢做法事聚集僧尼道士女冠等，應該一齊並行聚集。』當初太宗皇帝因為老子是皇室的祖先，將道教置於佛教之上。到了武則天朝代，又將道教置於佛教之下。現在此詔令頒佈之後，就成為永久的規制，命令佛教和道教齊頭並進，一同發展。
【English Translation】 English version: Yi was a great monk (meaning Yi was a fully ordained monk). When Emperor Zhongzong issued an edict to find the descendants of the Prince of Langye, the official in charge reported Yi's name to the Prefect of Fufeng. The Prefect was very pleased to find Yi and housed him in the back hall. Then he reported Yi's name to the court. Soon, the Prefect's wife was captivated by Yi's demeanor and bearing, and forced him to renounce his monastic life, wanting to marry her beloved daughter to him. Yi firmly refused. One day, the Prefect's wife brought her daughter to see Yi, and had a maidservant approach him, using seductive means to bewitch him, in order to shake his will. Yi had no choice but to deceive them, saying, 'I have been on the road for a long time, I can take a bath first and then get married.' The wife happily thought it was true and urged people to prepare a bath. Yi entered the room and immediately cut off his penis with a sharp blade. The maidservant secretly saw it and quickly shouted for the women to break down the door to save him, and he was revived. The Prefect admired his integrity and treated him with respect. When Yi went to the capital to meet the emperor, the emperor ordered him to inherit the title of Prince of Langye. Yi explained his original intention in detail, earnestly declined, and stated his reasons with great nobility. The emperor praised his virtue and followed his wishes. Afterwards, Yi's Chan (Zen) contemplation became thorough and he attained enlightenment, and he was revered by the scholars of the time.
In this year, the emperor summoned the Vinaya Master Dao'an to the palace to transmit the precepts of refuge (Guijie) to the concubines and princesses. Thus, Dao'an was kept in the palace. One day, the emperor arrived, and all the masters avoided their seats, only Dao'an slowly stepped forward and bowed deeply. The emperor admired his demeanor and had his portrait painted in the Lin Guang Palace. The emperor personally wrote a eulogy saying: 'The precepts are as pure as pearls, and wisdom is as clear as flowing water. The body practices the five sections of precepts (Buddhist precepts), and the mind merges into the eight stages of samadhi (Buddhist meditation). Learning is exquisite in the True School (Buddhist sect), and contemplation penetrates the true nature (Buddhist doctrine). Maintaining Buddhist affairs and rectifying moral politics. May the Vinaya Pitaka spread its fragrance, and may the Buddhist teachings be greatly prosperous.' People at the time considered this a great honor.
In June of the first year of Jingyun, Empress Wei launched a rebellion, and Emperor Zhongzong died. In July, the Prince of Linzi raised troops to quell the internal strife. The emperor's younger brother, the Prince of Xiang, ascended the throne, becoming Emperor Ruizong. On the Gengchen day of this month, the emperor issued an edict saying: 'The profound principles of Buddhist scriptures and the doctrines of Taoism, although different in their paths, are the same in essence. Saving the world and transforming customs, Buddhism and Taoism have the same function. From now on, whenever Buddhist and Taoist monks and nuns gather for religious services, they should gather together in parallel.' Initially, Emperor Taizong placed Taoism above Buddhism because Lao Tzu was the ancestor of the imperial family. By the time of Empress Wu Zetian, Taoism was placed below Buddhism again. Now that this edict has been issued, it will become a permanent regulation, ordering Buddhism and Taoism to advance side by side and develop together.
八月乙卯。以高祖舊第興聖寺。有柹樹天授中枯死。至是忽重榮。因大赦天下。賜百官封爵。普度僧尼道士凡數萬。
九月。詔三藏菩提流志于北苑白蓮池甘露亭譯大寶積經。來中書陸象先．尚書郭元振．宰相張說潤文。經成凡五十九會總一百二十卷。
十月。詔神僧萬回入宮。賜號法雲公。館于集賢院。給二美人奉事。未幾忽求閿卿河水。左右倉皇莫能得。又曰。第穴堂前地可得也。既得之。回飲水畢湛然而逝。贈號國公。圖形集賢院。初回幼時。能三千里致兄書。朝往莫歸。因號萬回。高宗聞其名。詔入宮度為沙門。則天在位延之禁中。賜錦衣。令宮人給侍。莊惠太子始生。則天抱之示回。回曰。此西域樹精。養之宜兄弟。及安樂公主怙韋后將謀逆。回遇之。望塵唾曰。血腥不可近。未幾安樂果誅。玄宗在蕃。嘗私謁回。回拊其背曰。五十年太平天子。睿宗為相王。每將出。回必告市人曰天子來。少頃而相王至。其神異類如此。
論曰。法雲公嘗有偈曰。明暗兩忘開佛眼。不繫一法出蓮叢。真空不壞靈智性。妙用常恒無作功。聖智本來成佛道。寂光非照自圓通。熟味厥旨。蓋大乘了悟之言也。而法雲特以小乘神異顯化。至於佛菩薩出世宏正法眼。必𣷉光混世。未始泄露密機。直至臨終方有付囑
【現代漢語翻譯】 現代漢語譯本：八月乙卯日，因為高祖皇帝舊時的府邸改建的興聖寺里，有一棵柿子樹在天授年間枯死了，到這時忽然又重新繁榮起來，因此大赦天下，賜予百官封地和爵位，普遍度化僧尼道士總共有幾萬人。
九月，皇帝下詔讓三藏菩提流志在北苑白蓮池甘露亭翻譯《大寶積經》。中書陸象先、尚書郭元振、宰相張說負責潤色文字。經書完成後共有五十九會，總共一百二十卷。
十月，皇帝下詔讓神僧萬回入宮，賜予他『法雲公』的稱號，安置在集賢院，並安排兩位美人服侍他。沒過多久，萬回忽然索要閿鄉的河水，左右侍從驚慌失措，無法得到。他又說：『挖開堂前地下的洞穴就可以得到。』得到水后，萬回喝完水就安詳地去世了。追贈他『國公』的稱號，並將他的畫像掛在集賢院。萬回小時候，能將三千里外哥哥的信當天送達，早上出發晚上就回來，因此被稱為『萬回』。高宗皇帝聽說他的名聲，下詔讓他入宮剃度為沙門。武則天在位時，將他留在宮中，賜予他錦衣，讓宮人服侍他。莊惠太子剛出生時，武則天抱著他給萬回看，萬回說：『這是西域的樹精，養育他應該和兄弟一起。』等到安樂公主依仗韋后將要謀反時，萬回遇到她，對著她揚起的塵土吐唾沫說：『血腥味太重，不能靠近。』沒過多久，安樂公主果然被誅殺。玄宗皇帝還是藩王時，曾經私下拜訪萬回，萬回拍著他的背說：『五十年太平天子。』睿宗皇帝擔任相王時，每次將要外出，萬回必定告訴街市上的人說『天子來了』，不久相王就到了。他的神異之處大概就是這樣。
評論說：法雲公曾經有偈語說：『明暗兩忘開佛眼，不繫一法出蓮叢。真空不壞靈智性，妙用常恒無作功。聖智本來成佛道，寂光非照自圓通。』仔細品味其中的旨意，大概是大乘了悟的言語。而法雲特別以小乘的神異來顯現教化，至於佛菩薩出世弘揚正法眼，必定隱匿光芒混同於世俗，從來不泄露秘密的玄機，直到臨終時才有所付囑。
【English Translation】 English version: In the eighth month, on the day of Yimao, at Xing Sheng Temple (Xing Sheng Temple, built on the former residence of Emperor Gaozu), a persimmon tree that had withered and died during the Tian Shou era (Tian Shou era, a period in Wu Zetian's reign) suddenly flourished again. Therefore, a general amnesty was granted throughout the country, bestowing fiefs and titles upon all officials, and ordaining tens of thousands of monks, nuns, and Taoists.
In the ninth month, an imperial edict was issued for the Tripiṭaka master Bodhiruci (Bodhiruci, a Buddhist monk) to translate the Mahāratnakūṭa Sūtra (Mahāratnakūṭa Sūtra, a collection of Mahayana Buddhist scriptures) at the Ganlu Pavilion (Ganlu Pavilion, Sweet Dew Pavilion) of the White Lotus Pond (White Lotus Pond) in the Northern Garden. Lu Xiangxian (Lu Xiangxian, a government official) of the Central Secretariat, Guo Yuanzhen (Guo Yuanzhen, a government official) of the Ministry, and Zhang Shuo (Zhang Shuo, a chancellor) of the Chancellery were responsible for polishing the text. Upon completion, the scripture comprised fifty-nine assemblies, totaling one hundred and twenty volumes.
In the tenth month, an imperial edict summoned the divine monk Wanhui (Wanhui, a divine monk) to the palace, bestowing upon him the title 'Duke Fayun' (Duke Fayun, Duke of Dharma Cloud), housing him in the Jixian Academy (Jixian Academy, Academy of Assembled Worthies), and providing him with two beautiful women to serve him. Not long after, Wanhui suddenly requested water from the Wenxiang River (Wenxiang River, a river name), which the attendants frantically tried but failed to obtain. He then said, 'Digging the hole in the ground before the hall will yield it.' After obtaining the water, Wanhui drank it and passed away peacefully. He was posthumously granted the title 'Duke of the State' and his portrait was hung in the Jixian Academy. In his youth, Wanhui was able to deliver his brother's letter from three thousand li (li, a Chinese unit of distance) away on the same day, departing in the morning and returning in the evening, hence the name 'Wanhui' (ten thousand returns). Emperor Gaozong heard of his fame and issued an edict for him to enter the palace and be ordained as a śrāmaṇa (śrāmaṇa, a Buddhist monk). When Empress Wu Zetian was in power, she kept him in the palace, bestowed upon him brocade robes, and had palace women attend to him. When Crown Prince Zhuanghui (Crown Prince Zhuanghui, a prince) was born, Wu Zetian held him up for Wanhui to see. Wanhui said, 'This is a tree spirit from the Western Regions; raising him should be done with his brothers.' When Princess Anle (Princess Anle, a princess) relied on Empress Wei (Empress Wei, an empress) and was about to plot a rebellion, Wanhui encountered her and spat at the dust she raised, saying, 'The stench of blood is too strong; one should not approach.' Not long after, Princess Anle was indeed executed. When Emperor Xuanzong (Emperor Xuanzong, an emperor) was still a prince, he once privately visited Wanhui, who patted him on the back and said, 'Fifty years of a peaceful emperor.' When Emperor Ruizong (Emperor Ruizong, an emperor) was the Prince of Xiang (Prince of Xiang, a prince title), whenever he was about to go out, Wanhui would always tell the people in the market, 'The emperor is coming,' and soon the Prince of Xiang would arrive. His divine and extraordinary abilities were roughly like this.
The commentary says: Duke Fayun once had a gatha (gatha, a verse) that said: 'Forgetting both light and darkness, the Buddha's eye opens; not bound by a single dharma, one emerges from the lotus pond. The true emptiness does not destroy the spiritual wisdom nature; the wondrous function is constant and eternal, without contrived effort. Holy wisdom originally accomplishes the Buddha's path; serene light, without illumination, is naturally all-pervading.' Carefully savoring its meaning, it is likely the words of a Mahayana (Mahayana, a major branch of Buddhism) enlightenment. However, Duke Fayun particularly manifested and taught through the miraculous abilities of the Hinayana (Hinayana, a derogatory term for early Buddhist schools). As for Buddhas and Bodhisattvas (Bodhisattvas, beings on the path to Buddhahood) appearing in the world to propagate the true Dharma eye, they must conceal their light and mingle with the world, never revealing secret mechanisms, until the moment of their passing when they make their entrustments.
。然則法雲章章顯異。抑聖賢之權歟。
三年。詔泗州大士僧伽入宮供養。度慧儼．慧岸．木叉三人為侍者。帝親書所居寺額曰普光王。未幾遷止薦福寺。明年京畿旱。有旨命大士致雨。僧伽以瓶水散灑。即有濃雲自所居而涌大雨傾注。又明年三月示寂。壽八十有三。神采如生。敕就薦福寺塑身建塔。即穢氣滿城。帝炷香祝之。許送歸淮。言訖異香郁然。傾都嘆異。遂奉全身歸泗州之普光王寺建塔。帝嘗問法雲公萬回曰。僧伽何如人。對曰。觀音大士化身耳。神化事蹟具如蔣穎叔所著傳。
是歲三月。敕東都留守韋安石赍詔起嵩山沙門一行赴闕。行辭疾不赴。遁入荊州之當陽山。舊唐書云。行姓張氏。初名遂。剡國公公瑾之孫。武功令擅之子。少聰敏。覽觀子史。嘗詣道士尹崇借太玄經讀之。數日而還。崇曰此經精微。吾尋積年尚未曉。子宜研究無忽也。行曰已究其義。因出所撰太衍玄圖並義決。崇覽之大驚。因與談其淵奧。退謂人曰。此後生顏子也。由此知名於世。初武三思慕其學行。就請結交。行遁匿避之。尋出家。遍歷天下訪求異術。至天臺國清寺見別院古松數十。門有流水。行立門屏。聞僧于庭中布算聲。而語其徒曰。今日當有弟子自遠來求。吾演算法已合到門。豈無人導引乎。即除一算曰。門前
【現代漢語翻譯】 現代漢語譯本：那麼，法雲所展現的種種奇異景象，是聖賢的權宜之計嗎？
三年後，皇帝下詔將泗州大士僧伽（Sengqie，唐代高僧，被認為是觀音菩薩的化身）迎入宮中供養，並度慧儼（Huiyan）、慧岸（Huian）、木叉（Mu叉）三人為侍者。皇帝親自題寫僧伽所居住的寺廟匾額，名為普光王寺。不久，僧伽遷居薦福寺。第二年，京畿地區發生旱災，皇帝下旨命僧伽祈雨。僧伽用瓶中的水向空中灑去，立刻有濃厚的雲層從他所居住的地方涌出，大雨傾盆而下。又過了一年三月，僧伽圓寂，享年八十三歲，神態栩栩如生。皇帝下令在薦福寺為他塑像建塔，但城中充滿了污穢之氣。皇帝焚香祝禱，答應將僧伽的遺體送回淮河。話音剛落，奇異的香味瀰漫開來，整個都城都驚歎不已。於是，人們將僧伽的全身送回泗州的普光王寺建塔。皇帝曾經問法雲公萬回（Wan Hui）說：『僧伽是什麼樣的人？』萬回答道：『是觀音大士的化身啊。』僧伽的神奇事蹟都記載在蔣穎叔（Jiang Yingshu）所著的傳記中。
這年三月，皇帝下令東都留守韋安石（Wei Anshi）攜帶詔書，起用嵩山沙門一行（Yixing）前往京城。一行以生病為由推辭不去，隱遁到荊州的當陽山。《舊唐書》記載，一行姓張（Zhang），最初名叫遂（Sui），是剡國公公瑾（Gongjin）的孫子，武功令擅（Shan）的兒子。他從小就聰明敏捷，博覽群書。曾經到道士尹崇（Yin Chong）那裡借《太玄經》來讀，幾天後就還了回去。尹崇說：『這部經書精深微妙，我研究多年尚未領悟，你應該好好研究，不要輕忽。』一行說：『我已經領悟了其中的含義。』於是拿出他所撰寫的《太衍玄圖》和《義決》。尹崇看了大吃一驚，於是和他談論其中的深奧之處，退下後對人說：『這是後生的顏回啊。』從此，一行名揚天下。起初，武三思（Wu Sansi）仰慕他的學識和品行，想和他結交，一行隱匿起來躲避他，不久就出家了。他遊歷天下，訪求奇異的法術。到天臺國清寺，看到別院有幾十棵古松，門前有流水。一行站在門屏後面，聽到僧人在庭院中進行推算，並對他的徒弟說：『今天應該有弟子從遠方來求學，我推算的已經到了門口，難道沒有人引導嗎？』於是去掉一算，說：『門前』
【English Translation】 English version: Then, are the various extraordinary manifestations of Dharma Cloud (Fayun) expedient means of sages and worthies?
In the third year, the emperor issued an edict to bring the great worthy Sengqie (Sengqie, a prominent monk of the Tang Dynasty, considered an incarnation of Avalokiteśvara) of Sizhou into the palace for offerings, and ordained Huiyan, Huian, and Mu叉 as attendants. The emperor personally inscribed the name of the temple where Sengqie resided as 'Puguang Wang Temple'. Soon after, Sengqie moved to Jianfu Temple. The following year, a drought occurred in the Jingji area, and the emperor ordered Sengqie to pray for rain. Sengqie sprinkled water from a bottle into the air, and immediately thick clouds surged from where he resided, and heavy rain poured down. In March of the following year, Sengqie passed away at the age of eighty-three, with a lifelike expression. The emperor ordered that a statue be sculpted and a pagoda built for him at Jianfu Temple, but the city was filled with foul air. The emperor burned incense and prayed, promising to send Sengqie's remains back to the Huai River. As soon as he finished speaking, a strange fragrance filled the air, and the entire capital marveled. Therefore, people sent Sengqie's whole body back to Puguang Wang Temple in Sizhou to build a pagoda. The emperor once asked Fayun Gong Wan Hui: 'What kind of person is Sengqie?' Wan replied: 'He is an incarnation of the great worthy Avalokiteśvara.' Sengqie's miraculous deeds are recorded in the biography written by Jiang Yingshu.
In March of this year, the emperor ordered Wei Anshi, the governor of the eastern capital, to carry an edict and summon the śrāmaṇa Yixing (Yixing) of Mount Song to the capital. Yixing declined to go on the grounds of illness and went into seclusion in Dangyang Mountain in Jingzhou. The 'Old Book of Tang' records that Yixing's surname was Zhang, his given name was Sui, he was the grandson of Gongjin, the Duke of Yan, and the son of Shan, the magistrate of Wugong. From a young age, he was intelligent and quick-witted, and he read widely. He once borrowed the 'Tai Xuan Jing' from the Daoist Yin Chong to read, and returned it after a few days. Yin Chong said: 'This scripture is profound and subtle, and I have been studying it for many years without understanding it. You should study it carefully and not neglect it.' Yixing said: 'I have already understood its meaning.' Then he took out his 'Tai Yan Xuan Tu' and 'Yi Jue'. Yin Chong was greatly surprised when he saw it, and then discussed its profound mysteries with him. After retiring, he said to others: 'This is a latter-day Yan Hui.' From then on, Yixing became famous in the world. At first, Wu Sansi admired his learning and conduct and wanted to befriend him, but Yixing hid to avoid him, and soon after became a monk. He traveled all over the world, seeking strange arts. When he arrived at Guoqing Temple on Mount Tiantai, he saw dozens of ancient pines in a separate courtyard, with flowing water in front of the gate. Yixing stood behind the screen at the gate and heard a monk calculating in the courtyard, saying to his disciples: 'Today, a disciple should come from afar to seek knowledge. My calculations have already reached the gate, but is there no one to guide him?' Then he removed one calculation and said: 'In front of the gate'
水當西流。弟子亦至矣。行返顧。溪水果已西流。遂承其言遽趍入。再拜咨求其法。彼盡授與之。遂洞曆象陰陽推步之學。回入嵩山依普寂禪師參決禪門宗旨。及遁當陽山。又從律師慧悟學毗尼。凡經籍一覽畢世不忘。
先天元年。曹溪六祖能大師示眾曰。諸善知識。各各凈心聽吾說。汝等諸人自心是佛。更莫狐疑。外無一物而能建立。皆是本心生種種法。故經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧．一行三昧。若於一切處而不住相。于諸法中不生憎愛亦無取捨。不念利益成壞等事。安閑恬靜虛融淡泊。此名一相三昧。若於一切處行住坐臥純一直心。不動道場。即成凈土。名一行三昧。若人具二三昧。如地有種能含藏長養成就其實。一相一行亦復如是。我今說法猶如時雨普潤大地。汝等佛性譬如種子。遇茲沾洽悉得發生。承吾言者決獲菩提。依吾行者定證妙果。師說法度人。往來學者嘗逾千數。明年七月辭歸新州故宅國恩寺。其徒泣曰。師歸當復來否。師曰業落歸根。來時無口。又問。師之法眼何人傳授。師曰。有道者傳。無心者通。至國恩寺。以八月三日示眾曰。吾受忍大師衣法。今為汝等說法。不付其衣。蓋汝等信根已熟。決定無疑堪任大事。聽吾偈曰。心地含諸種。普雨悉皆萌
【現代漢語翻譯】 現代漢語譯本：水本應向東流，但（慧能的）弟子卻（逆流而上）到達了。他回頭看時，溪水竟然真的向西流去。於是他相信了（神異），立即前去拜見，懇求傳授佛法。那人將佛法全部傳授給了他。於是，慧能精通了曆象、陰陽和推步之學。之後，他回到嵩山，依止普寂禪師參悟禪宗的宗旨。後來又隱遁到當陽山，跟隨律師慧悟學習戒律。所有的經書，他只要看過一遍，終生都不會忘記。
先天元年，曹溪六祖慧能大師對大眾開示說：『各位善知識，請大家靜下心來聽我說。你們每個人的自心就是佛，不要再懷疑了。心外沒有一物可以建立，一切都是本心生出的種種法。所以經中說：『心生則種種法生，心滅則種種法滅。』如果想要成就一切種智（sarvajna，佛的智慧），必須通達一相三昧（ekalakshana-samadhi，於一切法中知其同一體性之三昧）和一行三昧（ekavyuha-samadhi，於一切行中知其同一真性之三昧）。如果對於一切處都不執著于相，對於諸法不生憎恨和喜愛，也沒有取捨，不思念利益、成敗等事，安閑恬靜，虛融淡泊，這就叫做一相三昧。如果對於一切處，行住坐臥都保持純一直心，不動搖道場，就能成就凈土，這叫做一行三昧。如果有人具備這兩種三昧，就像土地有種子，能夠含藏、生長、成就果實一樣。一相三昧和一行三昧也是如此。我現在說法，就像及時雨普遍滋潤大地。你們的佛性就像種子，遇到這雨水的滋潤，都能生長發芽。聽從我的話的人，必定獲得菩提（bodhi，覺悟）；依照我的修行的人，必定證得妙果。』慧能大師說法度人，前來學習的人常常超過千人。第二年七月，他辭別（大眾），回到新州故鄉的國恩寺。他的弟子們哭著說：『師父回去后還會再來嗎？』慧能大師說：『業落歸根，來時無口。』又問：『師父的法眼（dharma-caksu，智慧之眼）由誰傳授？』慧能大師說：『有道者傳，無心者通。』到達國恩寺后，八月初三，慧能大師對大眾開示說：『我接受了忍大師的衣缽和佛法，現在為你們說法，但不傳衣缽。因為你們的信根已經成熟，決定無疑，可以擔當大事。聽我的偈子說：『心地含藏著各種種子，普遍的雨水都能使它們萌芽。』
【English Translation】 English version: The water should have flowed eastward, but the disciple arrived (upstream). Looking back, the stream water was indeed flowing westward. Thus, he believed (in the miracle) and immediately went to pay respects, earnestly seeking the Dharma. That person imparted all the Dharma to him. Thereupon, Huineng became proficient in calendrical astronomy, yin-yang, and the art of calculation. Afterward, he returned to Mount Song, relying on Chan Master Puji to inquire into the tenets of the Chan school. Later, he secluded himself in Mount Dangyang, following Vinaya Master Huiwu to study the Vinaya (rules of monastic discipline). He never forgot any scripture after reading it once.
In the first year of Xiantian, Great Master Huineng, the Sixth Patriarch of Caoxi, addressed the assembly, saying: 'Good friends, each of you, purify your minds and listen to what I say. Each of your own minds is the Buddha; do not doubt any further. There is nothing external that can be established; all are the various dharmas produced by the original mind. Therefore, the sutra says: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' If you wish to achieve sarvajna (all-knowing wisdom), you must attain the ekalakshana-samadhi (samadhi of one characteristic, the samadhi of knowing the same essence in all dharmas) and the ekavyuha-samadhi (samadhi of one practice, the samadhi of knowing the same true nature in all practices). If you do not cling to appearances in all places, and do not generate hatred or love towards dharmas, nor have acceptance or rejection, and do not think about matters of benefit, success, or failure, being at ease, tranquil, empty, and detached, this is called ekalakshana-samadhi. If in all places, whether walking, standing, sitting, or lying down, you maintain a purely upright mind, without moving the bodhimanda (place of enlightenment), you will achieve a pure land; this is called ekavyuha-samadhi. If a person possesses these two samadhis, it is like the earth having seeds, capable of containing, growing, and accomplishing its fruit. Ekalakshana and ekavyuha are also like this. My teaching of the Dharma now is like timely rain universally moistening the earth. Your Buddha-nature is like seeds; encountering this moisture, all will be able to sprout and grow. Those who heed my words will surely attain bodhi (enlightenment); those who follow my practice will certainly realize wondrous fruit.' Master Huineng taught the Dharma and liberated people; those who came to learn often exceeded a thousand. In the seventh month of the following year, he bid farewell (to the assembly) and returned to his old residence, Guo'en Temple, in Xinzhou. His disciples wept and said: 'Master, will you return after going back?' Master Huineng said: 'When karma falls and returns to its root, there will be no mouth to speak.' They also asked: 'Who will transmit the Master's dharma-caksu (eye of wisdom)?' Master Huineng said: 'One with the Way transmits it; one without mind understands it.' Upon arriving at Guo'en Temple, on the third day of the eighth month, Master Huineng addressed the assembly, saying: 'I received the robe and Dharma of Master Ren, and now I teach the Dharma for you, but I do not transmit the robe. This is because your roots of faith are already mature, and you are undoubtedly capable of undertaking great matters. Listen to my verse: 'The mind-ground contains all kinds of seeds; universal rain can make them all sprout.'
。頓悟華情已。菩提果自成。復謂眾曰。其法無二。其心亦然。其道清凈。亦無諸相。汝等不用觀靜及空其心。此心本凈。無可取捨。各自努力。隨緣好去。吾涅槃時至。珍重。即跏趺而逝。於是山林變白。鳥獸哀鳴。彩雲香霧連日不開。既而廣州都督韋據率韶新二郡官吏迎奉全身。歸於曹溪寶林寺建塔。真身今尚存焉。舊唐史曰。則天聞神秀名。詔至都。肩輿入殿。親加跪禮。敕當陽山創度門寺以旌其德。時王公已下及京城士庶聞風爭來謁見。望塵拜伏。目以萬數。初神秀與慧能同師弘忍而行業相埒(力輟切)。及忍卒。能住韶州廣果寺。韶陽山中舊多虎豹。一夕去盡。遠近驚歎。咸歸伏焉。秀嘗奏則天請召能赴闕。能固辭。秀復自作書重邀之。能謂使者曰。吾形㒵矬陋。北土見之恐不敬吾法。又先師以吾南中有緣。亦不可違。及中宗召之。竟不度嶺而卒。天下散傳其法。謂秀為北宗。能為南宗。
論曰。舊史雖絕未諭吾祖之道。然其紀事有可稱者。如秀被遇兩朝如此而力讓曹溪。曹溪堅臥不赴。秀則不掩人之善。曹溪則拳拳伏膺師教。懼人以㒵而慢法。是皆賢者去就之大體也。今傳燈不著前賢克讓之美。頗載兩宗相忌之辭。宜乎後世泛泛者略有位㒵則偃然自大。視天下以為莫己若者。往往專務詆斥為勝。噫
【現代漢語翻譯】 現代漢語譯本：頓悟華（頓悟之花）的情懷已經實現，菩提果（覺悟之果）自然成就。他又對眾人說：『這個法門沒有兩樣，心也是一樣。這個道清凈，也沒有各種表象。你們不用觀想靜止和空，你們的心本來就是清凈的，沒有什麼可以取捨的。各自努力，隨緣好好地去吧。我涅槃（圓寂）的時間到了，珍重。』說完就結跏趺坐而逝。於是山林變成白色，鳥獸哀鳴，彩雲和香霧連續幾天不散。不久，廣州都督韋據率領韶州、新州兩地的官吏，迎奉慧能大師的全身，回到曹溪寶林寺建塔供奉。真身現在還存在。舊唐史記載：則天（武則天）聽說神秀（禪師）的名聲，下詔讓他到都城，用肩輿抬著他進入宮殿，親自跪拜行禮，敕令在當陽山建立度門寺來表彰他的德行。當時王公以下以及京城的士人百姓，聽到訊息都爭著來拜見，遠遠地望見就跪拜，人數以萬計。當初，神秀和慧能共同師從弘忍（禪師），修行程度相當。等到弘忍去世，慧能住在韶州廣果寺。韶陽山中以前有很多虎豹，一夜之間全部離去，遠近的人都感到驚歎，都歸順於他。神秀曾經上奏則天，請求召慧能到朝廷，慧能堅決推辭。神秀又親自寫信，再次邀請他。慧能對使者說：『我的外形醜陋矮小，北方的人見到恐怕不尊敬我的法。而且先師認為我與南方有緣，也不可以違背。』等到中宗（皇帝）召他，最終沒有過嶺就去世了。天下廣泛流傳他們的法，稱神秀為北宗，慧能為南宗。
評論說：舊史雖然沒有完全闡述我們祖師的道，但是它所記載的事情有值得稱讚的地方。例如，神秀受到兩朝皇帝的禮遇，卻極力推讓慧能到曹溪；慧能堅決隱居不赴朝廷。神秀不掩蓋別人的優點，慧能則牢記師父的教誨，害怕人們因為他的外貌而輕慢佛法。這些都是賢者在進退取捨上的大節。現在《傳燈錄》沒有記載前賢謙讓的美德，反而記載了兩宗互相忌恨的言辭。這使得後世那些平庸之輩，稍微有點地位和名聲就傲慢自大，認為天下沒有人比得上自己，往往專門致力於詆譭別人來顯示自己的優越。唉！
【English Translation】 English version: After realizing the sentiment of the 'Dunwu Hua' (flower of sudden enlightenment), the Bodhi fruit (fruit of enlightenment) is naturally achieved. He further said to the assembly: 'This Dharma has no duality, and the mind is also the same. This path is pure and without various appearances. You do not need to contemplate stillness or emptiness; your minds are originally pure, with nothing to accept or reject. Each of you should strive diligently and go well according to your affinities. My time for Nirvana (Parinirvana) has arrived, take care.' After saying this, he sat in the lotus position and passed away. Thereupon, the mountains and forests turned white, birds and beasts mourned, and colorful clouds and fragrant mists lingered for days. Soon after, Wei Ju, the governor of Guangzhou, led officials from Shaozhou and Xinzhou to welcome and enshrine Huineng's whole body, returning it to Baolin Temple in Caoxi to build a pagoda. His true body still exists today. The Old Tang History records: Empress Zetian (Wu Zetian) heard of the fame of Shenxiu (Zen master) and issued an edict to bring him to the capital. He was carried into the palace in a shoulder carriage, and she personally knelt and paid respects, ordering the creation of Dumen Temple on Mount Dangyang to honor his virtue. At that time, princes and nobles and the scholars and commoners of the capital all rushed to pay homage, prostrating from afar, numbering in the tens of thousands. Initially, Shenxiu and Huineng both studied under Hongren (Zen master), and their practices were comparable. After Hongren passed away, Huineng resided at Guangguo Temple in Shaozhou. Previously, there were many tigers and leopards in the Shaoyang Mountains, but they all left overnight, astonishing people far and wide, and they all submitted to him. Shenxiu once奏 (zòu, submitted a memorial) to Zetian, requesting to summon Huineng to the court, but Huineng firmly declined. Shenxiu then wrote a letter himself, inviting him again. Huineng said to the messenger: 'My appearance is ugly and short, and people in the north may not respect my Dharma. Moreover, my late teacher believed that I had affinities with the south, and I cannot disobey that.' When Emperor Zhongzong (emperor) summoned him, he ultimately passed away without crossing the mountain range. Their Dharma spread widely throughout the world, calling Shenxiu the Northern School and Huineng the Southern School.
The commentary says: Although the Old History does not fully elucidate the path of our ancestor, its records have commendable aspects. For example, Shenxiu received the favor of two emperors but strongly deferred to Huineng to go to Caoxi; Huineng firmly remained in seclusion and did not go to court. Shenxiu did not conceal the merits of others, while Huineng firmly adhered to his teacher's teachings, fearing that people would slight the Dharma because of his appearance. These are all great principles of conduct for the wise in advancing and retreating. Now, the 'Transmission of the Lamp' does not record the virtue of humility of the former sages but instead records words of mutual jealousy between the two schools. It is fitting that those mediocre people of later generations, with a little status and fame, become arrogant and self-important, thinking that no one in the world is better than themselves, and often devote themselves to criticizing others to show their superiority. Alas!
宗師化儀軌範蔑然亡之矣。後來者安所述哉。
開元二年十月。永嘉玄覺禪師示寂。師博貫三藏。精天臺止觀圓妙法門。與東陽䇿禪師偕謁六祖。師至振錫攜瓶繞床一匝。祖曰。夫沙門者。具三千威儀。八萬細行。大德自何方而來。生大我慢。師曰。生死事大。無常迅速。祖曰。何不體取無生。了無速乎。師曰。體即無生。了本無速。祖曰如是如是。師乃具威儀參禮。須臾告辭。祖曰返太速乎。師曰。本自無動。豈有速耶。祖曰誰知非動。曰仁者自生分別。祖曰汝甚得無生之意。師曰無生豈有意邪。祖曰無意誰當分別。曰分別亦非意。祖曰。善哉善哉。少留一宿。時謂一宿覺。及回。學徒奔萃。師著證道歌一篇。梵僧傳歸天竺。彼皆欽仰。目為東土大乘經。又著禪宗悟修圓旨十篇及觀心十門。並盛傳於世。
三年八月。玄宗遣禮部郎中張洽赍詔詣當陽山。起沙門一行赴闕。行以再命不許辭。赴之。有旨安置光泰殿。帝數訪以安國撫民之要。行啟陳無隱。未幾永穆公主出降。詔依太平公主故事優厚發遣。行諫以為高宗末年唯有一女所以特如優禮。而太平竟以驕僭得罪。不應引以為例。帝納其言。遽追敕但依常禮。其忠諫多類此。或謂行優於憶誦。帝一日命出宮籍示之。行閱畢。令內侍執本對帝復之。不差一
【現代漢語翻譯】 現代漢語譯本：宗師的教化儀軌規範已經逐漸消失了。後人又該如何記述呢？
開元二年十月，永嘉玄覺禪師圓寂。禪師博通經、律、論三藏，精通天臺宗止觀圓妙法門。他與東陽䇿禪師一同去拜見六祖慧能（Liuzu Huineng，禪宗六祖）。玄覺禪師到達后，拄著錫杖，拿著瓶子，繞著禪床走了一圈。六祖說：『出家人應該具備三千威儀，八萬細行。大德從哪裡來，竟然生出這麼大的我慢？』玄覺禪師說：『生死是大事，無常變化迅速。』六祖說：『為什麼不去體悟無生，了達就沒有迅速呢？』玄覺禪師說：『體悟就是無生，了達本來就沒有迅速。』六祖說：『是這樣，是這樣。』玄覺禪師這才具足威儀，參拜行禮，一會兒就告辭。六祖說：『返回得太快了吧？』玄覺禪師說：『本來就沒有動，哪裡有快慢呢？』六祖說：『誰知道沒有動呢？』玄覺禪師說：『是仁者您自己產生了分別。』六祖說：『你很懂得無生的道理。』玄覺禪師說：『無生哪裡有道理呢？』六祖說：『沒有道理誰來分別呢？』玄覺禪師說：『分別也不是道理。』六祖說：『好啊，好啊。』於是讓他在寺里住了一夜，當時人們稱他為『一宿覺』。等到他回去后，學徒們紛紛前來聚集。玄覺禪師寫了一篇《證道歌》，被梵僧傳回天竺（Tiānzhú，古代印度），那裡的人都欽佩讚揚，稱它為『東土大乘經』。他又寫了《禪宗悟修圓旨》十篇和《觀心十門》，都廣泛流傳於世。
開元三年八月，唐玄宗（Tang Xuanzong，唐朝皇帝）派遣禮部郎中張洽帶著詔書前往當陽山，召沙門一行（Yixing，唐朝天文學家和佛教僧侶）入朝。一行以多次推辭不被允許，只好前往。皇上有旨將他安置在光泰殿。皇帝多次向他詢問安定國家、安撫百姓的要務。一行向皇帝推薦了無隱（Wuyin，人名）。不久，永穆公主（Yongmu Gongzhu，唐朝公主）要出嫁，皇帝下詔按照太平公主（Taiping Gongzhu，唐朝公主）的舊例，給予優厚的待遇。一行勸諫說，高宗（Gaozong，唐朝皇帝）末年只有一個女兒，所以才給予特別優厚的禮遇。而太平公主最終因為驕橫僭越而獲罪，不應該以她為例子。皇帝採納了他的意見，立即追回詔書，只按照通常的禮儀辦理。他像這樣的忠誠勸諫有很多。有人說一行擅長記憶背誦，皇帝有一天命人拿出宮中的戶籍給他看。一行看完后，讓內侍拿著原本，對著皇帝複述，沒有一點差錯。
【English Translation】 English version: The model and standard of the patriarch's teachings have gradually disappeared. How can later generations describe them?
In the tenth month of the second year of the Kaiyuan era, Chan Master Yongjia Xuanjue (Yongjia Xuanjue, Chan Master) passed away. The Master was well-versed in the Tripitaka (Sānzàng, the three divisions of the Buddhist canon) and proficient in the perfect and wonderful Dharma gate of Tiantai (Tiantai, a school of Buddhism) Zhi-guan (止觀, meditation and contemplation). He and Chan Master Ce of Dongyang (Dongyang Ce Chanshi) together visited the Sixth Patriarch, Huineng (Liuzu Huineng, the Sixth Patriarch of Chan Buddhism). When the Master arrived, he circled the bed once, carrying his staff and bottle. The Patriarch said, 'A Shramana (Shramana, a wandering ascetic) should possess three thousand dignified manners and eighty thousand subtle practices. Where does the Great Virtue come from, to generate such great arrogance?' The Master said, 'The matter of birth and death is great, and impermanence is swift.' The Patriarch said, 'Why not embody non-birth and realize there is no swiftness?' The Master said, 'Embodiment is non-birth, and realization is inherently without swiftness.' The Patriarch said, 'So it is, so it is.' The Master then performed the proper manners, paid his respects, and took his leave after a short while. The Patriarch said, 'Returning too quickly?' The Master said, 'Originally there is no movement, how can there be swiftness?' The Patriarch said, 'Who knows there is no movement?' The Master said, 'The benevolent one generates distinctions yourself.' The Patriarch said, 'You have greatly attained the meaning of non-birth.' The Master said, 'Does non-birth have meaning?' The Patriarch said, 'Without meaning, who would make distinctions?' The Master said, 'Distinctions are also not meaning.' The Patriarch said, 'Excellent, excellent.' He was asked to stay for one night, and at that time he was called 'One Night Awakened'. After he returned, students flocked to him. The Master wrote a poem, 'Song of Enlightenment', which was transmitted back to India (Tiānzhú, ancient India) by a Brahmin monk. They all admired and praised it, calling it the 'Great Vehicle Sutra of the Eastern Land'. He also wrote ten chapters on 'The Perfect Meaning of Enlightenment and Cultivation in the Chan School' and 'Ten Gates of Contemplating the Mind', which were widely circulated in the world.
In the eighth month of the third year of the Kaiyuan era, Emperor Xuanzong of Tang (Tang Xuanzong, Emperor of the Tang Dynasty) sent Zhang Qia, a secretary of the Ministry of Rites, with an imperial edict to Mount Dangyang (Dangyang Shan), summoning the Shramana Yixing (Yixing, a Tang Dynasty astronomer and Buddhist monk) to the court. Yixing declined several times but was not permitted, so he went. The Emperor ordered him to be placed in the Guangtai Hall. The Emperor frequently consulted him on the essentials of pacifying the country and comforting the people. Yixing recommended Wuyin (Wuyin, a person's name) to the Emperor. Soon after, Princess Yongmu (Yongmu Gongzhu, a Tang Dynasty princess) was to be married, and the Emperor issued an edict to grant generous treatment according to the precedent of Princess Taiping (Taiping Gongzhu, a Tang Dynasty princess). Yixing advised that Emperor Gaozong (Gaozong, Emperor of the Tang Dynasty) had only one daughter at the end of his reign, so he gave her special preferential treatment. However, Princess Taiping was eventually convicted of arrogance and transgression, so she should not be taken as an example. The Emperor accepted his advice and immediately recalled the edict, only following the usual etiquette. There were many instances of his loyal advice like this. Some said that Yixing excelled in memorization. One day, the Emperor ordered the palace registers to be shown to him. After Yixing finished reading them, he had a eunuch hold the original and recite it back to the Emperor, without a single mistake.
字。帝驚異顧謂左右曰聖人也。自是頻召咨質佛心之要。行雍容啟沃。聖眷日隆。天下之人以帝從之問道。稱為天師焉。
四年。嵩岳元圭禪師示寂。師居岳之龐塢。一日有異人峨冠盛服擁衛而至。圭曰。善來仁者。胡為而至。彼厲聲曰師寧識我耶。圭曰。吾觀佛與眾生等。吾一目之。豈分別耶。曰我此岳神也。能生殺於人。師安得一目我哉。圭曰。吾本不生。汝安能殺。吾視身與空等。視吾與汝等。汝能壞空與汝乎。使果能之。吾則不生不滅也。況汝不能。焉能生殺我耶。神稽首曰。我聰明正直過於余神。詎知師有廣大智慧。愿授以正戒。令我度世。圭曰。汝既乞戒。即既戒矣。所以者何。戒外無戒。又奚戒哉。神曰。此理也。我聞茫昧。止求師戒。我身愿為門弟子。圭即張座秉爐正幾曰。付汝五戒。若能即曰能。不爾即曰否。神曰謹奉教。曰汝能不淫乎。神曰亦娶也。曰。非謂此也。謂無罪欲也。神曰能。曰汝能不盜乎。神曰。無乏我也。安有盜取哉。曰。非謂此也。謂饗而福淫。不供而禍善。神曰能。曰汝能不殺乎。神曰。實司其柄。焉得不殺。曰。非謂此也。謂有濫誤疑混也。神曰能。曰汝能不妄乎。神曰。我惟正直。焉有妄哉。曰。非謂此也。謂先後不合天心也。神曰能。曰汝不遭酒敗乎。曰能。曰
{ "translations": [ "字。皇帝感到驚異，回頭對身邊的人說：『這是聖人啊！』 從此，皇帝頻繁召見他，諮詢佛法的精要。一行禪師從容不迫地開導，皇帝對他的恩寵日益加深。天下的人因為皇帝跟隨一行禪師問道，稱他為『天師』。", "", "四年後，嵩岳元圭禪師示寂。元圭禪師住在嵩山的龐塢。一天，有一個穿著華麗官服、帶著侍衛的奇異之人來到。元圭禪師說：『歡迎，仁者，你為何而來？』 那人厲聲說：『禪師難道不認識我嗎？』 元圭禪師說：『我看佛與眾生平等，我一視同仁，哪裡會有分別呢？』 那人說：『我是此山的岳神，能夠決定人的生死，禪師怎麼能一視同仁地看待我呢？』 元圭禪師說：『我本來不生，你又怎麼能殺我？我看待身體與虛空一樣，看待我與你一樣，你能破壞虛空與你自身嗎？如果真的能做到，那我就是不生不滅的。況且你不能，又怎麼能決定我的生死呢？』 岳神叩頭說：『我聰明正直勝過其他神，哪裡知道禪師有如此廣大的智慧。我希望禪師能授予我正戒，讓我能夠度過世間。』 元圭禪師說：『你既然乞求戒律，就已經受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律，又何必再受戒呢？』 岳神說：『這個道理，我聽了還很茫然，只是請求禪師授予我戒律，我願意成為禪師的門下弟子。』 元圭禪師隨即張開座位，擺好香爐和桌子，說：『我授予你五戒，如果能做到就說能，不能做到就說否。』 岳神說：『謹遵教誨。』 元圭禪師說：『你能夠不邪淫嗎？』 岳神說：『我也娶妻啊。』 元圭禪師說：『我不是說這個，我說的是沒有罪惡的慾望。』 岳神說：『能。』 元圭禪師說：『你能夠不偷盜嗎？』 岳神說：『我什麼都不缺，哪裡會去偷盜呢？』 元圭禪師說：『我不是說這個，我說的是接受祭祀卻降福于淫邪之人，不接受祭祀就降禍於善良之人。』 岳神說：『能。』 元圭禪師說：『你能夠不殺生嗎？』 岳神說：『我確實掌管著生殺的權力，怎麼能不殺生呢？』 元圭禪師說：『我不是說這個，我說的是有沒有濫殺、誤殺、疑殺的情況。』 岳神說：『能。』 元圭禪師說：『你能夠不妄語嗎？』 岳神說：『我一向正直，哪裡會有妄語呢？』 元圭禪師說：『我不是說這個，我說的是所作所為是否符合天心。』 岳神說：『能。』 元圭禪師說：『你不會因為飲酒而壞事嗎？』 岳神說：『能。』" ], "english_translations": [ 'Character. The emperor was astonished and said to those around him, \'This is a sage!\' From then on, he frequently summoned him to inquire about the essentials of the Buddha\'s mind. Yi Xing (a famous monk and scientist) enlightened the emperor with grace and ease. The emperor\'s favor towards him grew daily. The people of the realm, seeing the emperor seeking guidance from Yi Xing, called him \'National Teacher\'.', '', 'In the fourth year, Chan Master Yuan Gui (Zen Master Yuan Gui) of Mount Song passed away. The master resided in Pangwu on the mountain. One day, a strange man in elaborate official attire, surrounded by guards, arrived. Yuan Gui said, \'Welcome, benevolent one. Why have you come?\'. The man said sternly, \'Does the master not recognize me?\'. Yuan Gui said, \'I see the Buddha and all beings as equal. I view them with one eye. How could there be discrimination?\'. The man said, \'I am the mountain god of this Mount Song, capable of determining life and death. How can the master view me with one eye?\'. Yuan Gui said, \'I am fundamentally unborn, how can you kill me? I view the body as equal to emptiness, I view myself as equal to you. Can you destroy emptiness and yourself? If you could truly do that, then I would be neither born nor die. Moreover, you cannot, so how can you determine my life and death?\'. The mountain god bowed his head and said, \'My intelligence and integrity surpass other gods. How could I have known that the master possesses such great wisdom? I wish to receive the proper precepts from the master, so that I may cross over the world\'. Yuan Gui said, \'Since you request precepts, you have already received them. Why is that? Because there are no precepts outside of precepts, so why receive them again?\'. The mountain god said, \'This principle, I hear it but am still confused. I only ask the master to bestow precepts upon me. I am willing to become a disciple under the master\'. Yuan Gui then opened the seat, arranged the incense burner and table, and said, \'I bestow upon you the five precepts. If you can do it, say \'can\', if you cannot, say \'cannot\'. The mountain god said, \'I respectfully obey your teachings\'. Yuan Gui said, \'Can you abstain from sexual misconduct?\'. The mountain god said, \'I also take a wife\'. Yuan Gui said, \'I am not referring to that, I am referring to the absence of sinful desires\'. The mountain god said, \'Can\'. Yuan Gui said, \'Can you abstain from stealing?\'. The mountain god said, \'I lack nothing, why would I steal?\'. Yuan Gui said, \'I am not referring to that, I am referring to accepting sacrifices and bestowing blessings upon the lewd, and inflicting misfortune upon the good if sacrifices are not made\'. The mountain god said, \'Can\'. Yuan Gui said, \'Can you abstain from killing?\'. The mountain god said, \'I indeed control the power of life and death, how can I not kill?\'. Yuan Gui said, \'I am not referring to that, I am referring to whether there is indiscriminate killing, mistaken killing, or killing based on suspicion\'. The mountain god said, \'Can\'. Yuan Gui said, \'Can you abstain from false speech?\'. The mountain god said, \'I am always upright, how could there be false speech?\'. Yuan Gui said, \'I am not referring to that, I am referring to whether your actions align with the will of heaven\'. The mountain god said, \'Can\'. Yuan Gui said, \'Will you not be ruined by alcohol?\'. The mountain god said, \'Can\'.'" ] }
。如上是為佛戒也。以有心奉持而無心拘執。以有心為物而無心想身。能如是。則先天地生而不為精。後天地死而不為老。終日變化而不為動。畢竟寂滅而不為休。悟此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。是為無心而已。無心則無戒。無戒則無心無佛無眾生。無汝亦無我。無汝則孰為戒哉。神曰。我神通去佛幾何。曰。汝神通則十句五不能。佛則十句七能三不能。神竦然避席曰可得聞乎。圭曰。汝能戾上帝東天行而西七曜乎。曰弗能也。圭曰汝能奪地祇融五嶽而結四海乎。曰弗能也。圭曰是謂五不能也。佛能空一切相。成萬法智。而不能即滅定業。佛能知群有性。窮憶劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是謂三不能也。然定業亦不牢久。無緣亦謂一期。眾生界本無增減。廓無一人能主有法。有法無主是謂無法。無法無主是謂無心。如我解佛亦無神通也。但能以無心通達一切法耳。神曰。我誠淺昧。未聞空義。師所授戒。我當奉行。今愿報慈德。效我所能。師曰。吾觀身無物。觀法無常。瞭然更有何欲。神曰。師必命我為世間事。展我神功。使已發心未發心信心不信心等人目我神蹤。知有佛有神。有能有不能。有自然有非自然者。師曰吾無用是為。曰。佛亦使龍
【現代漢語翻譯】 現代漢語譯本： 『如上是為佛戒也。』這就是佛的戒律。『以有心奉持而無心拘執。』用有心的態度去奉行，但不要執著于形式。『以有心為物而無心想身。』用有心的態度去幫助眾生，但不要想著自己的身體。『能如是。則先天地生而不為精。後天地死而不為老。』如果能做到這樣，那麼在天地產生之前就已經存在，卻不算是精怪；在天地消亡之後也不會衰老。『終日變化而不為動。畢竟寂滅而不為休。』整天都在變化，卻不算是動搖；最終歸於寂滅，卻不是停止。『悟此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。』領悟了這個道理，那麼即使娶妻也不算是真正的夫妻關係，即使享受供養也不算是貪取，即使掌握權柄也不算是專權，即使有所作為也不算是刻意，即使醉酒也不算是昏聵。『是為無心而已。』這就是無心的境界。『無心則無戒。無戒則無心無佛無眾生。無汝亦無我。無汝則孰為戒哉。』無心就沒有戒律，沒有戒律就沒有無心，沒有佛，沒有眾生，沒有你，也沒有我。沒有你，那麼誰來持戒呢？ 神曰：『我神通去佛幾何？』神問道：『我的神通和佛相比差多少？』 曰：『汝神通則十句五不能。佛則十句七能三不能。』圭峰禪師回答說：『你的神通十句話里有五句做不到，佛的神通十句話里有七句能做到，有三句做不到。』 神竦然避席曰：『可得聞乎？』神驚恐地離開座位說：『可以讓我聽聽嗎？』 圭曰：『汝能戾上帝東天行而西七曜乎？』圭峰禪師說：『你能違背上帝的旨意，讓太陽從東邊升起，在西邊的星辰執行嗎？』 曰：『弗能也。』神回答說：『不能。』 圭曰：『汝能奪地祇融五嶽而結四海乎？』圭峰禪師說：『你能奪取土地神的職權，融化五嶽山峰，把四海連線起來嗎？』 曰：『弗能也。』神回答說：『不能。』 圭曰：『是謂五不能也。佛能空一切相，成萬法智，而不能即滅定業。佛能知群有性，窮憶劫事，而不能化導無緣。佛能度無量有情，而不能盡眾生界。是謂三不能也。』圭峰禪師說：『這就是你做不到的五件事。佛能看空一切表象，成就通達萬法的智慧，但不能立刻消除已經註定的業力。佛能瞭解所有眾生的本性，徹底回憶過去無數劫的事情，但不能教化沒有緣分的人。佛能度化無量無邊的眾生，但不能窮盡所有的眾生。這就是佛做不到的三件事。』 『然定業亦不牢久，無緣亦謂一期，眾生界本無增減。』然而註定的業力也不會長久不變，沒有緣分也只是一時的，眾生的數量本來就沒有增減。『廓無一人能主有法，有法無主是謂無法，無法無主是謂無心。』廣闊的世界裡沒有誰能夠主宰任何事物，如果認為事物有主宰，那就是沒有理解真正的空性，事物沒有主宰，這就是無心。『如我解佛亦無神通也，但能以無心通達一切法耳。』依我理解，佛也沒有神通，只是能夠用無心的狀態通達一切法而已。 神曰：『我誠淺昧，未聞空義。師所授戒，我當奉行。今愿報慈德，效我所能。』神說：『我確實淺薄無知，沒有聽過空性的道理。禪師您所傳授的戒律，我一定會奉行。現在我願意報答您的慈悲，盡我所能為您效勞。』 師曰：『吾觀身無物，觀法無常，瞭然更有何欲？』禪師說：『我看待身體如同虛無，看待萬法都是無常的，我還有什麼慾望呢？』 神曰：『師必命我為世間事，展我神功，使已發心未發心信心不信心等人目我神蹤，知有佛有神，有能有不能，有自然有非自然者。』神說：『禪師您一定要命令我做一些世間的事情，讓我展示我的神通，讓已經發心、沒有發心、有信心、沒有信心的人都看到我的神蹟，讓他們知道有佛有神，有能做到的，有不能做到的，有自然規律，也有超出自然規律的事情。』 師曰：『吾無用是為。』禪師說：『我不需要你這樣做。』 曰：『佛亦使龍…』神說：『佛也曾讓龍…』
【English Translation】 English version: 'Such are the precepts of the Buddha.' This is the discipline of the Buddha. 'To uphold them with intention, yet without attachment.' To practice with a mindful attitude, but without clinging to form. 'To act for the benefit of beings with intention, yet without thought of self.' To help sentient beings with a mindful attitude, but without thinking of one's own body. 'If one can do this, then before heaven and earth were born, one is not a spirit; after heaven and earth die, one does not age.' If one can achieve this, then one existed before the creation of the universe, yet is not a mere spirit; one will not age after the destruction of the universe. 'Changing all day long, yet not moving; ultimately still, yet not ceasing.' Constantly changing, yet not wavering; ultimately returning to stillness, yet not stopping. 'Understanding this, then though marrying, it is not as a wife; though enjoying offerings, it is not taking; though holding power, it is not authority; though acting, it is not intentional; though drunk, it is not confused.' Understanding this principle, then even if one marries, it is not a true marital relationship; even if one enjoys offerings, it is not greed; even if one holds power, it is not authoritarian; even if one acts, it is not deliberate; even if one is drunk, it is not muddled. 'This is to be without mind.' This is the state of no-mind. 'Without mind, there are no precepts; without precepts, there is no mind, no Buddha, no sentient beings. There is neither you nor I. Without you, who is there to keep the precepts?' Without mind, there are no precepts; without precepts, there is no mind, no Buddha, no sentient beings, no you, and no me. Without you, who would observe the precepts? The spirit asked: 'How far is my supernatural power from that of the Buddha?' The master replied: 'With your supernatural power, five out of ten statements are impossible. With the Buddha's, seven out of ten are possible, and three are impossible.' The spirit, startled, left his seat and said: 'May I hear about this?' Guifeng (name of the master) said: 'Can you defy the will of the Supreme God, make the sun rise in the east and the stars move in the west?' The spirit replied: 'I cannot.' Guifeng said: 'Can you seize the authority of the earth deities, melt the five sacred mountains (Wuyue), and connect the four seas?' The spirit replied: 'I cannot.' Guifeng said: 'These are the five impossibilities. The Buddha can empty all forms and accomplish the wisdom of all dharmas, but cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings and exhaustively recall events of countless kalpas, but cannot convert those without affinity. The Buddha can liberate countless sentient beings, but cannot exhaust the realm of sentient beings. These are the three impossibilities.' 'However, fixed karma is not permanent, lack of affinity is only for a time, and the realm of sentient beings is inherently without increase or decrease.' However, fixed karma will not remain unchanged forever, lack of affinity is only temporary, and the number of sentient beings is inherently neither increasing nor decreasing. 'In the vastness, no one can master any dharma; if one believes dharmas have a master, that is not understanding true emptiness; dharmas have no master, this is no-mind.' In the vast world, no one can dominate anything; if one believes that things have a master, then one has not understood true emptiness; things have no master, this is no-mind. 'As I understand it, the Buddha also has no supernatural powers, but can only use no-mind to penetrate all dharmas.' As I understand it, the Buddha also has no supernatural powers, but is only able to use the state of no-mind to penetrate all dharmas. The spirit said: 'I am truly shallow and ignorant, having not heard the meaning of emptiness. I will uphold the precepts that the master has given me. Now I wish to repay your kindness and serve you to the best of my ability.' The master said: 'I see the body as nothing, and dharmas as impermanent. What desires could I possibly have?' The spirit said: 'The master must command me to do worldly things, to display my divine powers, so that those who have already developed the aspiration for enlightenment, those who have not, those who have faith, and those who do not, may witness my divine traces and know that there are Buddhas and gods, that there are things that can be done and things that cannot, that there are natural laws and things beyond natural laws.' The master said: 'I have no use for this.' The spirit said: 'The Buddha also used dragons...'
神護法。師寧隳叛佛耶。第隨意示誨。師不得已曰。東巖寺之障莽然無樹。北岫有之。然而背非屏擁。汝能移北樹于東嶺乎。神曰。既聞命矣。恐昏夜必有喧動。愿師無駭。即作禮辭去。師門送而且觀之。見儀衛逶迤如王者之狀。嵐靄煙霞紛綸間錯。幢幡環珮凌空隱沒。是夕果有暴風迅雷奔云震電。棟宇搖盪宿烏驚呼。師謂眾曰。無怖。神與我契矣。拂旦和霽。則北山之松盡移東嶺。森然行植焉。師誡其徒曰。吾沒後無令外知。若為口實。人將妖我矣。師伊闕人。姓李氏。幼歲出家。具戒得法于老安國師。壽七十有三云。
論曰。荊國王文公嘗問張文定公曰。去孔子百年而有孟軻。此後迨孔孟者為誰。何吾道之寥寥乎。文定沉吟久之曰。有人第恐過之耳。曰誰耶。文定曰。南嶽讓。嵩山圭。馬祖．石頭．丹霞．無業。若此類孔孟之教轡勒不住。故歸釋氏矣。文公深肯之。其後張公無盡聞之嘆曰。達人之論也。然嵩山蓋祖庭之旁出者也。其感應超絕。說法沛然如此。則南嶽而下的傳正續宗師。世教轡勒不住。端可見矣。二三公之讜論。渠不信夫。
是歲天竺三藏法師無畏至京師。帝嗣位之初。一夕夢梵僧謁見。風度瑰異。異寤追憶不已。因追𥁞工授以形段圖于殿壁。及畏至入對。帝熟視。蓋夢中所見僧也。
【現代漢語翻譯】 現代漢語譯本 神問道：『師父您寧願背叛佛法嗎？』師父說：『請隨意指示教誨。』師父不得已說：『東巖寺的周圍空曠沒有樹木，北邊的山峰有樹木，然而山背不是屏障。你能把北邊的樹移到東邊的山嶺嗎？』神說：『已經聽從您的命令了。恐怕今晚會有喧鬧，希望師父不要驚駭。』隨即作揖告辭離去。師父送到門口並且觀看他離去，看見儀仗隊逶迤連綿如同王者出行的樣子，山間的雲霧煙霞色彩繽紛錯雜，幢幡環珮在空中時隱時現。』當晚果然有暴風迅雷，奔騰的烏雲和震耳的閃電，房屋搖晃，棲息的鳥雀驚叫。師父對眾人說：『不要害怕，神已經與我約定了。』拂曉時分天氣晴朗，北山的松樹全部移到了東邊的山嶺，整齊地排列在那裡。師父告誡他的弟子說：『我死後不要讓外面的人知道這件事，如果成為談資，人們會把我當成妖怪。』師父是伊闕人，姓李，幼年出家，受具足戒，從老安國師那裡得到佛法。享年七十三歲。 評論說：荊國王王安石曾經問張文定公說：『孔子去世百年後有孟軻，此後能比得上孔子孟子的人是誰呢？為什麼我們的儒家學說如此寥落呢？』文定公沉思很久說：『有人，只是恐怕超過了他們。』王安石問：『是誰呢？』文定公說：『南嶽懷讓，嵩山慧安，馬祖道一，石頭希遷，丹霞天然，無業禪師。像這些人，孔孟的教義韁繩是束縛不住他們的，所以他們歸向了釋迦牟尼佛。』王安石深深地贊同。之後張無盡聽到這件事感嘆說：『這是通達之人的評論啊。然而嵩山慧安只是祖庭的旁支。他的感應超絕，說法如此充沛。那麼南嶽懷讓以下的傳承正統的宗師，世俗的教義韁繩是束縛不住的，完全可以看出來。』這兩三位公卿的正直言論，難道不值得相信嗎？』 這一年，天竺三藏法師無畏（Śubhakarasiṃha）到達京師。皇帝剛即位的時候，一天晚上夢見一位梵僧前來拜見，風度高貴奇異。醒來后追憶不已，於是召集工匠按照夢中的形象畫在宮殿的墻壁上。等到無畏（Śubhakarasiṃha）入宮覲見，皇帝仔細觀看，正是夢中所見的僧人。
【English Translation】 English version The spirit asked: 'Master, would you rather betray the Buddha's Dharma?' The master said, 'Please feel free to instruct and teach.' The master reluctantly said, 'The surroundings of Dongyan Monastery are empty and without trees, while the northern peaks have trees, but the back of the mountain is not a screen. Can you move the trees from the north to the eastern ridge?' The spirit said, 'I have already received your command. I am afraid there will be noise tonight, I hope the master will not be alarmed.' Then he bowed and took his leave. The master sent him to the door and watched him leave, seeing the ceremonial guard winding and continuous like a king's procession, the mountain's clouds and mist, and the colorful smoke and haze, the banners and pendants disappearing in the air. That night, there was indeed a violent wind and thunder, galloping dark clouds and deafening lightning, the houses shook, and the roosting birds screamed in fright. The master said to the crowd, 'Do not be afraid, the spirit has made an agreement with me.' At dawn, the weather was clear, and all the pine trees on the northern mountain had been moved to the eastern ridge, neatly arranged there. The master warned his disciples, 'After my death, do not let outsiders know about this matter, if it becomes a topic of conversation, people will regard me as a monster.' The master was from Yique, surnamed Li, became a monk in his youth, received full ordination, and obtained the Dharma from the old Master Anguo. He lived to the age of seventy-three. The commentary says: King Wang Anshi of Jing once asked Duke Zhang Wending, 'A hundred years after Confucius' death, there was Mencius, who is comparable to Confucius and Mencius after that? Why is our Confucian doctrine so desolate?' Duke Wending pondered for a long time and said, 'There is someone, but I am afraid they have surpassed them.' Wang Anshi asked, 'Who is it?' Duke Wending said, 'Nanyue Huairang, Songshan Huian, Mazu Daoyi, Shitou Xiqian, Danxia Tianran, and Zen Master Wuye. People like these cannot be restrained by the reins of Confucius and Mencius' teachings, so they turned to Shakyamuni Buddha.' Wang Anshi deeply agreed. Later, Zhang Wujin heard about this and sighed, 'This is the comment of a wise man. However, Songshan Huian is only a branch of the ancestral court. His response is extraordinary, and his teachings are so abundant. Then the masters of the orthodox lineage passed down from Nanyue Huairang onwards cannot be restrained by the reins of secular teachings, which can be seen completely.' Are the upright remarks of these two or three dukes not worthy of belief?' In this year, Tripiṭaka Master Śubhakarasiṃha (無畏) from India arrived in the capital. When the emperor first ascended the throne, one night he dreamed of a Brahmin monk coming to pay his respects, with a noble and extraordinary demeanor. After waking up, he recalled it endlessly, so he summoned craftsmen to paint the image from his dream on the walls of the palace. When Śubhakarasiṃha (無畏) entered the palace to meet the emperor, the emperor looked closely and saw that he was the monk he had seen in his dream.
竦然異之。館于西明寺。寧薛諸王皆降禮欽重。其後秋旱。帝廉知無畏能致龍。遣內使傳詔請雨。畏難之。奏以旱數當然。若苦召龍恐暴物。帝再遣諭旨曰。人苦秋暑。雖暴風疾雨適足快意。畏諾之。有司設壇儀華彩光麗。畏笑曰是可以致雨耶。命撤去之。獨持滿缽水。以小刀攪之。誦咒語百餘番。即有微物如虬龍從缽矯首水面。頃之復沉。畏咒遣之。白氣自缽騰涌。語詔使曰。速歸。雨即至矣。詔使馳出回顧。有云如練自講堂盤旋而上。頃刻風雷震電。詔使趨入奏。御衣巾透濕。於是震風凌雨飄蕩廬舍。士民悚懼彌日而息。又嘗霖霪逾時。詔畏止之。畏於寺捏泥媼五軀向之作梵語。若斥罵者。即刻而霽。其神驗類如此。帝敬之若神。未幾通華言。譯虛空藏．毗盧遮那．蘇息地．羯羅等經十餘部。禪師一行三藏．寶月等參預其事。畏性簡靜。好禪觀。每勸學者習之。累表求還。帝堅留不許。
是歲廣州節度宋璟入曹溪禮祖塔。誓曰。弟子愿畢世外護大法。祈一祥瑞表信。言訖微風飄香。氤氳襲人。俄而甘雨傾注。唯遍一寺之內。璟忻躍賦詩而去。未幾召入。與姚元崇相繼執政。世稱姚宋為中興賢相。
九年四月朝庭以麟德歷署日蝕比不驗。詔禪師一行改撰新曆。行受詔推大衍數。立術以應之。較經史所書
氣朔日名度數可考者皆合而著之。久之道士邢和璞謂太史令尹愔(揖淫切)曰。一行其聖人乎。昔洛下閎造大初歷嘗記曰。八百年後當差一日。必有聖人出世紏止之。今年期差滿而一行推大衍數以紏數家之謬。閎之言不誣矣。愔亦以為然。行復欲知黃道進退。而太史無黃道儀。表請創置之。制可。
是歲沙門智升上釋教經律論目錄凡二十卷。銓次大藏經典及聖賢論撰凡五千四十八卷。自是遂為定數。
十一年十月癸酉。禪師一行制黃道儀成。帝自為之銘。詔安武成殿庭以示百官。其儀準圓天之像。具列宿赤道及周天度數。注水激輪令其自轉。一晝夜而天運周外絡二輪。綴以日月令得執行。每天東行一週。日西行一度。月行十三度。以十九分度之七。二十九轉有餘而日月會。三百六十五轉而日周天。以木匱為地平。令儀半在地下。晦明朔望遲速有準。立木人二于地平。其一前置鼓以候刻。至一刻則自擊之。其一前置鐘以候辰。至一辰亦自撞之。皆于地中略施輪軸關鎖交錯相持。當時稱其妙。以為神功。無幾銅鐵漸澀不能自轉。遂藏之於集賢院。
十二年。沙門牛云者。少不慧。因詣五臺山禮文殊。初至東臺。見老人問曰胡為而來。曰愿見大聖求聰慧耳。老人曰文殊居北臺。爾往見之。云奉教趨北臺。
【現代漢語翻譯】 現代漢語譯本： 所有可以考證的氣朔日（指農曆每月初一）的名稱和度數都記錄下來。很久以後，道士邢和璞對太史令尹愔（yǐn）說：『一行（指僧一行）大概就是聖人吧！』過去，落下閎（hóng）制定《太初曆》時曾經預言：『八百年後，曆法會差一日，必定有聖人出世來糾正它。』今年期限已滿，而一行推算大衍曆來糾正曆法家的謬誤，落下閎的話沒有錯啊！』尹愔也認為他說得對。一行又想知道黃道的進退情況，但太史局沒有黃道儀，於是上表請求創製，皇帝批準了。 這年，沙門（佛教出家人）智升呈上《釋教經律論目錄》共二十卷，整理大藏經（佛教經典總彙）以及聖賢的論著，共五千零四十八卷。從此，這個數目就成了定製。 開元十一年十月癸酉日，禪師一行製造的黃道儀完成。皇帝親自為它撰寫銘文，下詔安置在武成殿的庭院中，用來展示給百官。這個儀器仿照圓形天空的形狀，詳細地排列了星宿、赤道以及周天的度數。用水沖擊輪子，使它能夠自動旋轉，一天一夜天體執行一週，外面的兩個輪子連線著太陽和月亮，使它們能夠執行。每天太陽向東執行一週，月亮向西執行一度，月亮執行十三度，用十九分度數的七分之七來計算。二十九圈多一點日月就會相會，三百六十五圈太陽就執行一週天。用木製的櫃子作為地平線，使儀器一半在地底下。這樣，月亮的盈虧、朔望、遲速都有了依據。在地平線上豎立兩個木人，一個前面放置鼓，用來報時辰，到一個時辰就自動敲鼓；一個前面放置鐘，用來報時刻，到一個時刻也自動撞鐘。這些都通過在地底下巧妙地設定輪軸、機關和鎖釦，使它們交錯相連。當時人們稱讚它的精妙，認為這是神工。沒過多久，銅鐵漸漸變得滯澀，不能自動旋轉，於是就把它收藏在集賢院。 開元十二年，沙門牛云，小時候不聰明，於是前往五臺山禮拜文殊菩薩。剛到東臺，看見一位老人問他：『你來這裡做什麼？』牛云回答說：『希望見到大聖，求得聰慧。』老人說：『文殊菩薩住在北臺，你到那裡去見他吧。』牛云遵從老人的教導，前往北臺。
【English Translation】 English version: All verifiable names and degrees of Qi Shuo days (the first day of each lunar month) were recorded. A long time later, the Daoist Xing Hepu said to Yin Yin (太史令, Director of the Imperial Observatory): 'Is Yi Xing (一行, referring to the monk Yi Xing) perhaps a sage?' In the past, when Luo Xia Hong (落下閎) created the Taichu Calendar (大初歷), he once predicted: 'Eight hundred years later, the calendar will be off by one day, and a sage will surely appear to correct it.' This year the deadline has arrived, and Yi Xing has calculated the Dayan Calendar (大衍曆) to correct the errors of the calendar makers. Luo Xia Hong's words are not false!' Yin Yin also agreed with him. Yi Xing also wanted to know the advance and retreat of the ecliptic, but the Imperial Observatory did not have an ecliptic instrument, so he requested to create one, and the emperor approved it. In this year, the Shramana (沙門, Buddhist monk) Zhisheng presented the 'Catalog of Buddhist Scriptures, Vinaya, and Treatises' (釋教經律論目錄) in twenty volumes, organizing the Tripitaka (大藏經, the complete collection of Buddhist scriptures) and the writings of sages, totaling five thousand and forty-eight volumes. From then on, this number became the standard. On the Guiyou day of the tenth month of the eleventh year of Kaiyuan, the ecliptic instrument made by the Chan Master Yi Xing was completed. The emperor personally wrote an inscription for it and ordered it to be placed in the courtyard of the Wucheng Hall to show it to the officials. This instrument imitated the shape of the round sky, detailing the constellations, the celestial equator, and the degrees of the celestial sphere. Water was used to drive the wheels, allowing it to rotate automatically. The celestial sphere rotated once in one day and night, and the two outer wheels were connected to the sun and moon, allowing them to move. Each day the sun moved one revolution eastward, the moon moved one degree westward, and the moon moved thirteen degrees, calculated using seven out of nineteen degrees. The sun and moon would meet in a little over twenty-nine revolutions, and the sun would revolve around the sky in three hundred and sixty-five revolutions. A wooden cabinet was used as the horizon, with half of the instrument underground. In this way, the waxing and waning, new moon and full moon, and the speed of the moon could be accurately determined. Two wooden figures were erected on the horizon, one with a drum in front to mark the hours, automatically striking the drum at each hour; the other with a bell in front to mark the time, automatically striking the bell at each time. These were all ingeniously connected by axles, gears, and locks hidden underground, interlocking with each other. At the time, people praised its ingenuity, considering it a divine work. Before long, the copper and iron gradually became sluggish and could not rotate automatically, so it was stored in the Jixian Academy (集賢院). In the twelfth year of Kaiyuan, the Shramana Niu Yun, who was not intelligent as a child, went to Mount Wutai (五臺山) to pay homage to Manjushri Bodhisattva (文殊菩薩). Upon arriving at the East Terrace (東臺), he saw an old man who asked him: 'What are you here for?' Niu Yun replied: 'I wish to see the Great Sage and seek wisdom.' The old man said: 'Manjushri Bodhisattva resides on the North Terrace (北臺), go there to see him.' Niu Yun followed the old man's instructions and went to the North Terrace.
老人亦在彼矣。云意其即文殊也。遂拜之。老人曰。汝沙門也。不應禮俗士。云拜不已。老人憐之。為入定。觀云前身蓋牛也。以嘗馱經故獲比丘報。老人起定。為云言之。復云。汝性昏坐。胸中有淤肉在。當爲汝钁去之。因戒云閑目無輒開。云如約。頗覺老人以钁鋤其胸。然不甚楚。少頃心懷開豁頓異往時。及開眸。見老人者現身為文殊。妙相端嚴。謂云曰與汝聰慧竟。云喜躍作禮及起身。而文殊隱不見。云自是聰持辯悟。為時導師。以夙因故以牛云稱焉。
十四年。日本國沙門榮睿．普照等至於楊州。奉僧伽黎十領。其上綴以山川異物之狀。蓋其國主附之以施中國高行沙門。於時律師鑑真受其衣。嘆外國人有佛種性。欲往化之。會睿(于徛切。與睿同)照等亦勸請。遂附舶而東。為惡風飄入魚蛇等海。以真律行高。皆脫禍。既至日本。彼王預知。枉駕迎勞。館于毗盧遮那殿。未幾請真授歸戒。夫人群臣皆以次稟授。日本自是始有律教。
十五年三藏菩提流志卒。春秋一百五十有六。流志南印土國王之子。以讓位出家。高宗聞名。有詔要之。以垂拱中至京師。凡四十年。如華嚴．寶積等經皆出其手。帝及重臣敬之如生佛。葬日特給鹵簿羽儀。塔于龍門之西原。賜謚曰開元一切遍知三藏。名德之盛古未有
【現代漢語翻譯】 現代漢語譯本： 那位老人也在那裡。云意想他就是文殊菩薩（Manjusri，智慧的象徵）。於是向他頂禮膜拜。老人說：『你是出家人，不應該禮拜在家的俗人。』云堅持拜個不停。老人憐憫他，就入定觀察，看到云的前身原來是一頭牛，因為曾經馱過佛經，所以今生獲得了做比丘的果報。老人出定后，把所見告訴了云，又說：『你天性愚鈍，胸中還有淤積的肉塊，我應當為你去除它。』於是告誡云不要隨意睜開眼睛。云遵照囑咐，隱約感覺到老人用鋤頭鋤他的胸部，但並不覺得很痛苦。過了一會兒，頓覺心懷開闊，與往日截然不同。等到睜開眼睛，看到那位老人顯現出文殊菩薩的真身，相貌端莊威嚴。文殊菩薩對云說：『我已經賜予你聰慧了。』云歡喜雀躍，作禮後起身，文殊菩薩就隱身不見了。云從此變得聰慧，善於辯論，成為當時的導師。因為前世的因緣，人們就稱他為牛云。
十四年，日本國的沙門榮睿（Eiryo）和普照（Fushō）等人來到揚州，進獻了十件僧伽梨（Samghati，僧侶的袈裟），上面綴有山川異物的圖案，這是他們的國王附帶贈送給中國德行高尚的沙門的禮物。當時律師鑑真（Ganjin）接受了這些袈裟，感嘆外國人也有佛性，想要前去教化他們。恰逢榮睿和普照等人也懇請他前往，於是鑑真就搭船東渡。途中遭遇惡劣的風暴，被吹入魚蛇出沒的海域，但因爲鑑真律師的德行高尚，最終都脫離了災禍。到達日本后，日本國王事先得知訊息，親自迎接慰勞，將他安置在毗盧遮那殿（Vairocana Hall）。不久，國王請求鑑真傳授歸戒，夫人和群臣也都依次接受了戒律。日本從此才開始有了正規的律宗。
十五年，三藏菩提流志（Bodhiruci）圓寂，享年一百五十六歲。菩提流志是南印度國王的兒子，因為要讓位而選擇出家。高宗皇帝聽聞他的名聲，下詔邀請他。菩提流志在垂拱年間到達京師，總共四十年，像《華嚴經》（Avatamsaka Sutra）、《寶積經》（Ratnakuta Sutra）等經典都是由他翻譯的。皇帝和朝廷重臣都像對待活佛一樣尊敬他。安葬之日，朝廷特地賜予鹵簿羽儀（一種葬禮儀仗），安葬在龍門西邊的原野上，賜予謚號為開元一切遍知三藏。他的名聲和德行之盛，是前所未有的。
【English Translation】 English version: The old man was also there. Yun thought he must be Manjusri (Manjusri, symbol of wisdom). So he bowed to him. The old man said, 'You are a monk, you should not bow to lay people.' Yun kept bowing. The old man took pity on him and entered into Samadhi (Samadhi, meditative state). He saw that Yun's previous life was a cow, and because he had carried scriptures, he received the reward of being a Bhikkhu (Bhikkhu, Buddhist monk). The old man came out of Samadhi and told Yun what he had seen. He also said, 'You are naturally dull, and there is stagnant flesh in your chest. I should remove it for you.' So he warned Yun not to open his eyes casually. Yun followed his instructions and vaguely felt the old man hoeing his chest, but it didn't hurt much. After a while, he suddenly felt his heart open up, completely different from before. When he opened his eyes, he saw the old man reveal himself as Manjusri, with a dignified and solemn appearance. Manjusri said to Yun, 'I have given you wisdom.' Yun rejoiced and bowed, and when he got up, Manjusri disappeared. From then on, Yun became intelligent, eloquent, and became a teacher of the time. Because of his past karma, people called him Niu Yun (Cow Yun).
In the fourteenth year, the Japanese monks Eiryo (Eiryo) and Fushō (Fushō) and others came to Yangzhou and presented ten Samghatis (Samghati, a monk's robe) adorned with patterns of mountains, rivers, and strange objects, which their king had attached as gifts to virtuous Chinese monks. At that time, the Vinaya Master Ganjin (Ganjin) received these robes and sighed that foreigners also had the Buddha-nature and wanted to go and teach them. Coincidentally, Eiryo and Fushō and others also pleaded with him to go, so Ganjin boarded a ship to the east. On the way, he encountered severe storms and was blown into waters infested with fish and snakes, but because of the high virtue of Vinaya Master Ganjin, they all escaped disaster. After arriving in Japan, the Japanese king, having been informed in advance, personally welcomed and comforted him, and housed him in the Vairocana Hall (Vairocana Hall). Soon, the king requested Ganjin to transmit the precepts of refuge, and the queen and ministers also received the precepts in turn. From then on, Japan began to have a formal Vinaya school.
In the fifteenth year, Tripitaka Master Bodhiruci (Bodhiruci) passed away at the age of 156. Bodhiruci was the son of the king of South India, and he chose to become a monk in order to abdicate the throne. Emperor Gaozong heard of his fame and issued an edict inviting him. Bodhiruci arrived in the capital during the Chuigong era, for a total of forty years. Sutras such as the Avatamsaka Sutra (Avatamsaka Sutra) and the Ratnakuta Sutra (Ratnakuta Sutra) were all translated by him. The emperor and important officials of the court respected him as if he were a living Buddha. On the day of his burial, the court specially granted him a procession with ceremonial guards (a kind of funeral honor guard), and he was buried in the wilderness west of Longmen, and was given the posthumous title of Kaiyuan Sarvajna Tripitaka Master. His fame and virtue were unprecedented.
焉。時嵩山破灶墮和尚者。不稱名氏。言行叵測。初見老安國師。契悟心要。隱居嵩山。山有廟靈甚。殿中唯安一灶。遠近祭祀。烹宰無虛日。師領徒入廟。以杖擊灶三下云。咄。此灶泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又擊三下。灶乃傾破墮落。須臾有一人青衣峨冠設拜師前曰。我本此廟灶神。久受業報。今蒙師說無生忍。得脫此處當生天上。特來禮謝。師曰。是汝本有之性。非吾強言。神再拜而去。少選。徒眾問師。某等久在和尚左右。未蒙指示。灶神得何徑旨便得生天。師曰。我只向伊道是泥瓦合成。別無道理為伊。眾無語。師良久云會么。眾云不會。師曰。本有之性為什麼不會。眾僧乃禮拜。師曰。破也破也。墮也墮也。於是其眾皆悟玄旨。後有義豐禪師舉問安國師。國師嘆曰。此子會盡物我一如。可謂如朗月處空。無不見者。只是難湊伊語脈。豐曰未審什麼人湊他語脈。安曰不知者。又僧問。物物無形時如何。師曰禮即唯汝非我。不禮即唯我非汝。其僧禮謝。師曰。本有之物。物非物也。所以道若能轉物即同如來。有僧從牛頭處來。師曰來自何人法會。僧進前叉手繞師一匝而出。師曰牛頭會下不可有此人。僧乃回上邊叉手而立。師云果然果然。僧卻問。應物不由他時如何。師曰爭得不由他。僧
【現代漢語翻譯】 現代漢語譯本： 當時有位嵩山的破灶墮和尚（Posuoduo，不稱名氏的和尚），不透露姓名，言行難以捉摸。他最初見到老安國師（Anguo Chan Master），領悟了心要。於是隱居在嵩山。嵩山有座廟宇非常靈驗，殿中只供奉一個灶神。遠近的人們都來祭祀，每天都有烹煮宰殺牲畜的事情。和尚帶領弟子進入廟宇，用禪杖敲擊灶臺三下，說道：『咄！這灶臺不過是泥土瓦片合成的，聖從哪裡來？靈從哪裡起？竟然這樣烹煮宰殺生靈！』又敲擊三下，灶臺就傾斜破裂墜落了。一會兒，有一個人，穿著青色的衣服，戴著高高的帽子，在和尚面前跪拜，說道：『我原本是這座廟裡的灶神，長期以來承受業報。今天蒙受禪師開示無生法忍（wusheng faren，the patience with non-birth），得以脫離此處，將要往生天上，特來禮拜感謝。』和尚說：『這是你本有的自性，不是我強加給你的。』灶神再次跪拜后離去。過了一會兒，弟子們問和尚：『我們長久以來在和尚身邊，沒有得到指示，灶神得到什麼樣的精妙開示，就能往生天上呢？』和尚說：『我只是告訴他這是泥土瓦片合成的，沒有別的道理告訴他。』眾人無語。和尚過了很久說：『明白了嗎？』眾人說不明白。和尚說：『本有的自性為什麼不明白？』眾僧於是禮拜。和尚說：『破了也，破了也！墮了也，墮了也！』於是他的弟子們都領悟了玄妙的旨意。後來有義豐禪師（Yifeng Chan Master）舉起這件事問安國師，安國師嘆息道：『這個人完全領會了物我如一（wuworuyi，the oneness of things and self）的道理，可以說是像明亮的月亮懸掛在空中，沒有什麼是看不見的。只是難以湊合他的語言脈絡。』義豐禪師說：『不知道什麼人能湊合他的語言脈絡？』安國師說：『不知道的人。』又有僧人問：『萬物沒有形狀的時候怎麼樣？』和尚說：『禮拜就是隻有你沒有我，不禮拜就是隻有我沒有你。』那個僧人禮拜感謝。和尚說：『本有的東西，物不是物啊。所以說如果能轉物，就和如來一樣。』有僧人從牛頭山（Niutou Mountain）來，和尚說：『從什麼人的法會來？』僧人上前叉手繞和尚一圈而出。和尚說：『牛頭山門下不應該有這樣的人。』僧人於是又回來，上前叉手而立。和尚說：『果然是這樣，果然是這樣。』僧人卻問：『應物不由他時如何？』和尚說：『爭得不由他？』僧人
【English Translation】 English version: At that time, there was a monk named Pozuoduo (Posuoduo, the monk who broke the stove) of Mount Song, who did not reveal his name and whose words and deeds were unpredictable. He initially met the old Anguo Chan Master (Anguo Chan Master) and comprehended the essence of the mind. So he lived in seclusion on Mount Song. There was a very efficacious temple on Mount Song, with only a stove god enshrined in the hall. People from far and near came to worship, and there was not a day without cooking and slaughtering livestock. The monk led his disciples into the temple, struck the stove three times with his staff, and said: 'Tut! This stove is just made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise from? How can you cook and slaughter living beings like this!' He struck it three more times, and the stove tilted, broke, and fell. After a while, a person, dressed in green clothes and wearing a tall hat, knelt before the monk and said: 'I was originally the stove god in this temple, and I have been suffering karmic retribution for a long time. Today, I have received the Chan Master's instruction on the patience with non-birth (wusheng faren, the patience with non-birth), and I am able to escape from this place and will be reborn in the heavens. I have come especially to pay my respects and express my gratitude.' The monk said: 'This is your inherent nature, not something I have forced upon you.' The stove god bowed again and left. After a while, the disciples asked the monk: 'We have been by the monk's side for a long time without receiving instructions. What kind of subtle instruction did the stove god receive that allowed him to be reborn in the heavens?' The monk said: 'I only told him that it was made of mud and tiles, and I had no other reason to tell him.' The crowd was speechless. After a long time, the monk said: 'Do you understand?' The crowd said they did not understand. The monk said: 'Why don't you understand your inherent nature?' The monks then bowed. The monk said: 'Broken, broken! Fallen, fallen!' Thereupon, his disciples all understood the profound meaning. Later, Yifeng Chan Master (Yifeng Chan Master) raised this matter and asked Anguo Chan Master. Anguo Chan Master sighed and said: 'This person has completely understood the principle of the oneness of things and self (wuworuyi, the oneness of things and self). It can be said that he is like a bright moon hanging in the sky, and there is nothing that cannot be seen. It is just difficult to match his linguistic vein.' Yifeng Chan Master said: 'I don't know who can match his linguistic vein?' Anguo Chan Master said: 'Those who do not know.' Another monk asked: 'What is it like when all things have no form?' The monk said: 'To bow is only you without me, not to bow is only me without you.' That monk bowed in gratitude. The monk said: 'The inherent thing, the thing is not a thing. Therefore, it is said that if one can transform things, one is the same as the Tathagata.' A monk came from Niutou Mountain (Niutou Mountain). The monk said: 'From whose Dharma assembly did you come?' The monk stepped forward, clasped his hands, circled the monk once, and left. The monk said: 'There should not be such a person under the Niutou Mountain.' The monk then returned, stepped forward, clasped his hands, and stood. The monk said: 'Indeed, indeed.' The monk then asked: 'What if responding to things is not up to him?' The monk said: 'How can it not be up to him?' The monk
云恁么即順正歸原去也。師曰歸原何順。曰若非和尚幾錯招愆。師曰。猶是未見四祖時道理。見后道將來。僧乃繞師一匝而出。師曰順正之道今古如然。又僧侍立次。師曰。祖祖佛佛只說如人本性本心。此外別無道理。會取會取。僧禮謝。師以拂子打之曰。一處如是。千處亦然。師后不知終。
十五年十一月己丑。禪師一行寢疾于華嚴寺。舊唐史云。帝一夕夢遊其寺。見一室繩床竹窗氣象蕭索。及旦行以疾聞。帝遣中使候問。使還奏行居處之狀。與所夢冥合。帝嘆久之。有旨命京城十大德為行結壇祈福。既而行疾少間。詔陪駕幸新豐。未幾行疾革。帝親候問。遂沐浴端坐而逝。春秋四十有五。帝哭之哀甚。輟朝三日。有詔傷悼。聽停龕三七日。與中外瞻禮。行容㒵如生而鬢髮日長。帝親制碑書之於石。出內庫錢五十萬建塔銅人原。謚曰大慧禪師。帝嘗從容問國祚幾何。有留難否。行曰。鑾輿有萬里之行。社稷終吉。帝驚問。故不答。退以小金合進之曰。至萬里即開。帝一日發合視之。蓋當歸少許。及祿山亂。駕幸成都至萬里橋。忽悟。未幾果歸。昭宗初封吉王。而唐以昭宗而滅。故云終吉。有里媼素供行。而媼一子。坐殺人將之刑。媼悲泣請救。行憐之。令弟子捕生物得雉豕七。行日藏其一于甕中。為梵語咒之
七日。北斗盡沒。朝廷震驚。太史奏將有變。請避正殿禳之。帝密以問。行對曰。此無他。蓋妖魔也。凡嗔心壞一切善。慈心降一切魔。若肆赦天下則妖不能為。帝然之。遂大赦。媼子由是得免。行日出一豕。則一星現。至七日而斗復如故。其秘術多此類。著易論十二卷．大衍論二十卷．開元大衍曆五十二卷．七政長曆三卷。釋氏系錄．大衍玄圖．心機算術．括遁甲十六局．六壬連珠歌．六壬髓經．天一太一經．太一局遁甲經各一卷。五音地裡經十五卷。宰相李吉甫奉詔撰一行傳一卷。並見唐藝文志。
十六年。詔特進張說．歷官陳玄景等編次一行所撰大衍曆施用。三月駕幸溫湯。道由一行塔所。帝為駐蹕徘徊。令品官誨塔告以出豫之意。賜帛五十匹。令蒔塔前松柏。其為聖眷如此。
本朝史官歐陽文忠曰。自太初至麟德歷。凡二十三家。與天雖近而未密。至一行則密矣。其倚數立法固無以易也。後世雖有改作者。皆依仿而已。
沙門道泓者。生黃州。與侍郎張敬之厚。善能言吉兇。亡不明驗。嘗為中書張說視宅。戒曰。無穿東北壬隅也。他日見說曰宅氣索然云何。與說共視。隅有三坎丈餘。泓驚曰。公富貴一世而已。諸子將不終。說懼。將平之。泓曰。客土無氣。與土脈不連。譬身瘡痏。補佗肉
【現代漢語翻譯】 現代漢語譯本： 七天過去了，北斗星完全消失，朝廷上下震驚。太史官上奏說將有變故發生，請求皇帝離開正殿以祭祀禳解。皇帝私下詢問一行，一行回答說：『這沒什麼，大概是妖魔作祟。凡是嗔怒之心會破壞一切善行，慈悲之心能降伏一切妖魔。如果大赦天下，那麼妖魔就無法作惡。』皇帝認為有道理，於是大赦天下。媼子因此得以免罪。一行每天放出一頭豬，就有一顆星出現，到第七天，北斗星就恢復如初。他所掌握的秘術大多如此。他著有《易論》十二卷、《大衍論》二十卷、《開元大衍曆》五十二卷、《七政長曆》三卷、《釋氏系錄》、《大衍玄圖》、《心機算術》、《括遁甲十六局》、《六壬連珠歌》、《六壬髓經》、《天一太一經》、《太一局遁甲經》各一卷、《五音地裡經》十五卷。宰相李吉甫奉詔撰寫《一行傳》一卷，這些都記載在《唐藝文志》中。 十六年，皇帝下詔特進張說（官名），以及歷官陳玄景等人編纂整理一行所撰寫的《大衍曆》並施行。三月，皇帝駕臨溫湯，路過一行塔所在的地方。皇帝為此駐足徘徊，命令品官向塔陳述出巡豫州的意思，並賜給絹帛五十匹，命人在塔前種植松柏，他所受到的皇帝恩寵就是這樣。 本朝史官歐陽文忠（歐陽修的謚號）說：『從《太初曆》到《麟德歷》，總共有二十三家曆法，雖然接近天象但還不夠精密。到了一行，才算精密了。他依據數理來制定曆法，確實無法輕易改變。後世即使有修改者，也都是依照他的方法。』 沙門道泓（僧人）是黃州人，與侍郎張敬之（官名）關係很好，擅長預言吉兇，沒有不應驗的。曾經為中書張說（官名）看住宅，告誡他說：『不要在東北壬位開挖。』後來見到張說，說：『你家的宅氣衰竭了，是怎麼回事？』與張說一同察看，發現那個方位有三個一丈多深的坑。道泓驚恐地說：『你的富貴只有一世而已，你的兒子們將不得善終。』張說害怕，打算填平那些坑。道泓說：『客土沒有生氣，與原來的土脈不相連，就像身上的瘡，用別人的肉來補。』
【English Translation】 English version: After seven days, the Big Dipper completely disappeared, causing shock throughout the court. The Grand Astrologer reported that a change was imminent and requested the Emperor to avoid the main hall and perform rituals to avert it. The Emperor secretly asked Yi Xing (monk's name) about it. Yi Xing replied, 'There is nothing to it. It is probably the work of demons. All anger destroys all good deeds, and compassion subdues all demons. If a general amnesty is granted to the world, then the demons will not be able to do evil.' The Emperor agreed and granted a general amnesty. As a result, the old woman was spared. Yi Xing released one pig each day, and one star appeared. By the seventh day, the Big Dipper was restored to its original state. His secret arts were mostly of this kind. He wrote twelve volumes of 'Yi Lun' (Book of Changes Discussions), twenty volumes of 'Da Yan Lun' (Great Expansion Discussions), fifty-two volumes of 'Kai Yuan Da Yan Li' (Kaiyuan Great Expansion Calendar), three volumes of 'Qi Zheng Chang Li' (Seven Planets Perpetual Calendar), 'Shi Shi Xi Lu' (Records of the釋氏), 'Da Yan Xuan Tu' (Great Expansion Mysterious Diagram), 'Xin Ji Suan Shu' (Mental Calculation Techniques), 'Kuo Dun Jia Shi Liu Ju' (Sixteen Formations of Dun Jia), 'Liu Ren Lian Zhu Ge' (Six Ren Linked Pearl Song), 'Liu Ren Sui Jing' (Six Ren Marrow Classic), 'Tian Yi Tai Yi Jing' (Heavenly One Great One Classic), one volume each of 'Tai Yi Ju Dun Jia Jing' (Great One Formation Dun Jia Classic), and fifteen volumes of 'Wu Yin Di Li Jing' (Five Tones Geography Classic). The Prime Minister Li Jifu (official's name) was ordered to write a biography of Yi Xing in one volume, which is recorded in the 'Tang Yi Wen Zhi' (Tang Dynasty Arts and Literature Records). In the sixteenth year, the Emperor issued an edict to the Special Advancement Zhang Shuo (official's name) and the Calendar Official Chen Xuanjing (official's name), among others, to compile and implement the 'Da Yan Li' (Great Expansion Calendar) written by Yi Xing. In the third month, the Emperor visited the Hot Springs, passing by the location of Yi Xing's pagoda. The Emperor paused and lingered there, ordering an official to inform the pagoda of his intention to tour Yu Prefecture, and bestowed fifty bolts of silk, ordering pine and cypress trees to be planted in front of the pagoda. Such was the favor he received from the Emperor. The official historian of this dynasty, Ouyang Wenzhong (posthumous title of Ouyang Xiu), said, 'From the 'Tai Chu Li' (Grand Inception Calendar) to the 'Lin De Li' (Lin De Calendar), there were a total of twenty-three calendars, which were close to the heavens but not precise enough. It was not until Yi Xing that it became precise. His method of establishing the calendar based on numbers is indeed irreplaceable. Later generations, even if they made revisions, all followed his method.' The monk Daohong (monk's name) was from Huangzhou and had a close relationship with the Attendant Zhang Jingzhi (official's name). He was skilled at predicting good and bad fortune, and his predictions were always accurate. He once inspected the residence of the Secretary Zhang Shuo (official's name) and warned him, 'Do not dig in the northeast Ren corner.' Later, he saw Zhang Shuo and said, 'The energy of your house is exhausted. What is the matter?' He inspected the area with Zhang Shuo and found three pits more than ten feet deep in that corner. Daohong exclaimed, 'Your wealth and honor will only last for one generation, and your sons will not have a good end.' Zhang Shuo was afraid and planned to fill the pits. Daohong said, 'The foreign soil has no vitality and is not connected to the original soil veins, like a sore on the body being patched with someone else's flesh.'
無益也。其後說諸子皆污祿山以斥死。果如其言。
論曰。歐陽文忠公雅嫉吾釋。未始略有假借。獨于唐志尊一行大衍之作。而宋景文于方技篇削一行．玄奘等傳。而獨著道泓地理之說。或者以為唐浮圖行業無足為二公取者。故止於是而已。夫豈然哉。蓋大衍所以統天時。地理則切於人事。是宜史筆取也。若吾釋之盛。莫盛于唐。凡三百年間以道德為天下宗師者不可悉數。歐宋以為奉異方之教。故諱之而不書。猶春秋時。雖老聃．郯子之賢返不若江人黃人得書于經。豈亦老氏不足取哉。蓋國經之典。凡禮樂刑政所及貴賤必書。若吾浮圖大絕世累穎脫塵表者。于刑政何與焉。宜其不參於世典也。由是言之。歐宋黜吾釋。其微意乃所以尊之也。盛哉一行前膺洛下閎八百年之讖。當時則明天子跪之。稱為聖人。及其製作施於後世。缊天地。貫幽明。歷數百年而其術益驗。果聖歟賢耶。吾弗得而知矣。
隆與佛教編年通論卷第十五 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十六
隆興府石室沙門 祖琇 撰
唐
開元十七年。太師燕國公張說薨。說為唐宗臣。朝廷大述作多出其手。為文屬思精壯。尤善釋典。嘗謫岳州而詩益悽婉。時人謂
{ "translations": [ "無益也。其後說諸子皆污祿山（An Lushan）以斥死。果如其言。", "", "論曰。歐陽文忠公（Ouyang Xiu）雅嫉吾釋。未始略有假借。獨于唐志尊一行（Yi Xing）大衍之作。而宋景文（Song Jingwen）于方技篇削一行（Yi Xing）．玄奘（Xuanzang）等傳。而獨著道泓（Daohong）地理之說。或者以為唐浮圖行業無足為二公取者。故止於是而已。夫豈然哉。蓋大衍所以統天時。地理則切於人事。是宜史筆取也。若吾釋之盛。莫盛于唐。凡三百年間以道德為天下宗師者不可悉數。歐宋以為奉異方之教。故諱之而不書。猶春秋時。雖老聃（Lao Dan）．郯子（Tanzi）之賢返不若江人黃人得書于經。豈亦老氏不足取哉。蓋國經之典。凡禮樂刑政所及貴賤必書。若吾浮圖大絕世累穎脫塵表者。于刑政何與焉。宜其不參於世典也。由是言之。歐宋黜吾釋。其微意乃所以尊之也。盛哉一行（Yi Xing）前膺洛下閎（Loxia Hong）八百年之讖。當時則明天子跪之。稱為聖人。及其製作施於後世。缊天地。貫幽明。歷數百年而其術益驗。果聖歟賢耶。吾弗得而知矣。", "", "隆與佛教編年通論卷第十五", "卍新續藏第 75 冊 No. 1512 隆興編年通論", "", "", "隆興佛教編年通論卷第十六", "", "隆興府石室沙門 祖琇（Zu Xiu） 撰", "", " 唐", "", " 開元十七年。太師燕國公張說（Zhang Yue）薨。說為唐宗臣。朝廷大述作多出其手。為文屬思精壯。尤善釋典。嘗謫岳州而詩益悽婉。時人謂" ], "english_translations": [ 'It was of no benefit. Later, he said that the sons all implicated An Lushan (a Tang dynasty general who rebelled) and were dismissed to death. It turned out as he said.', '', 'Discussion: Ouyang Wenzhong Gong (Ouyang Xiu) deeply disliked our Buddhist teachings, never making any concessions. However, in the Tang History, he respected Yi Xing\'s (a Tang dynasty astronomer and monk) work on the Dayan calendar. Song Jingwen (Song Qi), in the section on technical skills, removed the biographies of Yi Xing (a Tang dynasty astronomer and monk), Xuanzang (a famous Buddhist monk who traveled to India), and others, but included the geographical theories of Daohong (a Tang dynasty monk). Some might think that the actions of the Buddhist monks in the Tang dynasty were not worthy of being taken up by these two officials, so they stopped there. But is that really the case? The Dayan calendar governs the timing of the heavens, and geography is closely related to human affairs. These are suitable for historical records. The prosperity of our Buddhist teachings was greatest in the Tang dynasty. For three hundred years, those who took morality as their guiding principle were countless. Ouyang and Song believed that they followed foreign teachings, so they avoided writing about them. It was like in the Spring and Autumn period, even though Lao Dan (Lao Tzu) and Tanzi (a figure from the Spring and Autumn period) were wise, they were not written about in the classics like the people of Jiang and Huang. Is it also because Lao Tzu was not worthy of being taken up? The classics of the state must record all matters related to rites, music, punishments, and administration, as well as the noble and the lowly. Our Buddhist monks, who transcend worldly burdens and escape the dust of the world, have nothing to do with punishments and administration. It is appropriate that they are not included in worldly records. From this, it can be said that Ouyang and Song\'s rejection of our Buddhist teachings was actually a way of respecting them. How great was Yi Xing (a Tang dynasty astronomer and monk)! He received the prophecy of Loxia Hong (an astronomer of the Han dynasty) eight hundred years in advance. At that time, the wise emperor knelt before him and called him a sage. His creations were applied to later generations, encompassing heaven and earth, and penetrating the hidden and the manifest. After hundreds of years, his techniques became more and more effective. Was he a sage or a wise man? I cannot know.', '', 'Longxing Buddhist Chronological History, Volume 15', '卍 New Continued Collection, Volume 75, No. 1512, Longxing Chronological History', '', '', 'Longxing Buddhist Chronological History, Volume 16', '', 'Shishi Monastery Monk of Longxing Prefecture, Zu Xiu (author)', '', 'Tang Dynasty', '', 'In the seventeenth year of the Kaiyuan era, Grand Tutor Duke of Yan, Zhang Yue (a Tang dynasty official), passed away. Zhang Yue was a loyal minister of the Tang dynasty. Many of the court\'s major writings came from his hand. His writing was thoughtful and vigorous, and he was particularly good at Buddhist scriptures. He was once demoted to Yuezhou, and his poems became more poignant. People at the time said' ] }
得江山之助。天下不稱姓而曰燕公。著石刻般若心經序曰。萬行起於心。心人之主。三乘歸於一。一法之宗。知心無所得是真得。見一無不通是玄通。如來說五蘊皆空。人本空也。如來說諸法空相。法亦空也。知法照空。見空舍法。二者知見覆非空耶。是故定之與慧俱空法中。入此門者為明門。行此路者為超路。非夫行深般若者孰能證於此乎。駙馬都尉榮陽鄭萬鈞。深藝之士也。學有傳僻。書成草聖。乃揮灑手翰鐫刻心經。樹聖善之寶坊。啟未來之華業。佛以無依相而說法本不生。我以無得心而傳今則無滅。道存文字。意齊天壞。國老張說聞而嘉焉。讚揚佛事。題之樂石。又製法池院二法堂贊並序曰。法池西三歸院二法堂。茲院長老初上禪師所造也。禪師姓彭氏。名知。至性篤孝。執親之喪。七日不食。微言密行。志道探玄。究易老莊太一之旨。善正書。擅鐘王品格。其點畫婉秀。毫縷必見。如折槁荷磨文石。筋理灑颯。固非人力之所致也。中朝名士山藪高尚。法流開勝遠近慕焉。及晚年專意于禪頌。平生事業脫若遺塵矣。常嘆帝王父母許我出家。雨露產生恩惟一揆。依如來教創是功德萬一乎。獻福二宮潛祐七祖。將與一切咸登道場。於是三歸堂以長安元年辛丑子月望日癸卯立。善法堂以開元元年癸丑丑月望日戊辰建
【現代漢語翻譯】 得江山之助，天下不稱姓而曰燕公（官名）。他撰寫了石刻《般若心經》序，其中說道：『萬行（各種修行）起於心，心是人的主宰；三乘（聲聞乘、緣覺乘、菩薩乘）歸於一（佛乘），一是所有法的宗源。知道心無所得才是真正的得，見到一（真如）無所不通才是玄妙的通達。如來說五蘊（色、受、想、行、識）皆空，人本來就是空的。如來說諸法空相，法也是空的。知道法照見空性，見到空性就捨棄對法的執著。但這兩種知見難道也不是空嗎？』因此，定（禪定）與慧（智慧）都在空性之法中。進入此門的是光明之門，行走此路的是超脫之路。如果不是深入般若（智慧）的修行者，誰能證悟到這個境界呢？ 駙馬都尉榮陽鄭萬鈞，是一位精通技藝的人士。他的學問有獨特的傳承，書法達到了草書的聖境。於是他揮灑筆墨，鐫刻《心經》，樹立聖善的寶坊，開啟未來美好的事業。佛以無所依的相來說法，法的本性是不生不滅的。我以無所得的心來傳法，現在也無所謂滅。道存在於文字中，其意義與天地同在。國老張說聽聞后非常讚賞，讚揚佛事，並將此題寫在樂石上。他又撰寫了法池院二法堂的贊和序，其中說道：『法池西三歸院二法堂，是此院長老初上禪師所建造的。禪師姓彭，名知，天性淳厚孝順。在父母的喪事期間，七天不吃東西。他的言行隱微而精妙，立志于探求玄妙的道理，研究《易經》、《老子》、《莊子》和太一的旨意。他擅長正書，具有鐘繇、王羲之的品格。他的點畫婉轉秀麗，細微之處都清晰可見，如同折斷枯萎的荷梗，磨礪有紋路的石頭，筋骨紋理灑脫。這確實不是人力所能達到的。中朝的名士，山林隱士，都仰慕他開創的殊勝法流。到了晚年，他專心於禪頌，平生的事業如同脫落的塵埃。他常常感嘆帝王父母允許我出家，雨露的產生恩情是一樣的。依靠如來的教導，創立這樣的功德，也只是萬分之一啊。獻福二宮默默地保佑七代祖先，將與一切眾生一同登上道場。』於是，三歸堂在長安元年辛丑年子月望日癸卯日建立，善法堂在開元元年癸丑年丑月望日戊辰日建造。
【English Translation】 English version: He received assistance from the empire. The world did not refer to him by his surname but called him Duke Yan (an official title). He wrote the preface to the stone-carved 'Heart Sutra', saying: 'The myriad practices (various cultivations) arise from the mind, and the mind is the master of man; the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) return to the One (Buddhayāna), and the One is the source of all dharmas. Knowing that the mind has nothing to attain is true attainment, and seeing the One (Tathatā) without obstruction is profound understanding. The Tathagata said that the five skandhas (form, feeling, perception, volition, consciousness) are all empty, and man is originally empty. The Tathagata said that all dharmas have an empty nature, and dharma is also empty. Knowing dharma illuminates emptiness, and seeing emptiness abandons attachment to dharma. But are these two kinds of knowledge and views not also empty?' Therefore, samadhi (meditative concentration) and prajna (wisdom) are both within the empty dharma. Entering this gate is the gate of light, and walking this path is the path of transcendence. If it were not for those who deeply practice prajna (wisdom), who could realize this state? The Imperial Son-in-Law and Commandant of Rongyang, Zheng Wanjun, was a person skilled in the arts. His learning had a unique transmission, and his calligraphy reached the sacred realm of cursive script. Therefore, he wielded his brush and carved the 'Heart Sutra', establishing a sacred and virtuous treasure pagoda and initiating a glorious future undertaking. The Buddha speaks the Dharma with a formless appearance, and the nature of the Dharma is neither born nor dies. I transmit the Dharma with a mind of non-attainment, and now there is no extinction. The Dao exists in the words, and its meaning is as vast as the universe. The Elder Statesman Zhang Yue heard of this and greatly praised it, extolling the Buddhist affairs and inscribing it on the Joyful Stone. He also wrote the eulogy and preface for the Two Dharma Halls of the Dharma Pool Monastery, saying: 'The Two Dharma Halls of the Three Refuges Monastery west of the Dharma Pool were built by Elder Chan Master Chu Shang of this monastery. The Chan Master's surname was Peng, and his name was Zhi. He was naturally kind and filial. During the mourning period for his parents, he did not eat for seven days. His words and deeds were subtle and profound, and he aspired to explore the mysterious principles, studying the meanings of the 'Book of Changes', 'Laozi', 'Zhuangzi', and Taiyi. He was skilled in regular script and possessed the qualities of Zhong Yao and Wang Xizhi. His strokes were graceful and beautiful, and even the smallest details were clearly visible, like breaking withered lotus stems and polishing textured stones, with the strength and patterns flowing freely. This is indeed not something that human power can achieve. Famous scholars and hermits in the central court admired the auspicious Dharma stream that he initiated. In his later years, he devoted himself to Chan chants, and his lifelong achievements were like dust falling away. He often lamented that the emperor and parents allowed me to leave home, and the grace of rain and dew is the same. Relying on the teachings of the Tathagata, creating such merit is only one ten-thousandth. The Two Palaces of Offering Blessings silently protect seven generations of ancestors and will ascend to the Bodhi-mandala together with all beings.' Therefore, the Three Refuges Hall was established on the fifteenth day of the Zi month of the Xin Chou year of the Chang'an era, and the Good Dharma Hall was built on the fifteenth day of the Chou month of the Gui Chou year of the Kaiyuan era.
。禪師母弟仁婉．弟子啟疑及沙彌令哲。左右斯業實有力焉。而作贊曰。敬告諸佛子。一心清凈觀。欲求正真道。當從信根入。是佛虛空相。是法微妙光。定慧不相離。是僧和合義。人空法亦空。二空亦復空。住心三空寶。是名三歸處。至哉初上人。建立善法堂。彩翠三世佛。莊嚴清凈眼。能運無礙心。普入於一切。見若不染色。知若不取識。是名真實見。亦名解脫知。佛觀離生滅。諸法等如是。
二十年八月壬申朔。三藏金剛智告其徒曰。白月圓時吾逝矣。至時繞毗盧像。頂梵夾退歸寢室。跏趺而逝。賜謚灌頂國師。敕中書杜鴻漸撰紀德碑。智西域人。本王種出家。從龍智阿阇梨傳密教。及來東土。初達南海廣州。節度聞于朝。有旨驛馳赴闕入見。帝大悅。館于大慈恩寺。未幾夏旱。詔智祈雨。智結壇。圖七俱胝像。約開眸即雨。閱三日像果開眸。有物自壇布云彌空。斯須而雨。帝特降詔褒美。明年辭游雁門。不允。遂遷薦福寺。為人語默興居。容止凝粹。喜慍不形於色。見者莫測其涯。所至必結灌頂道場。弟子不空傳其教。初不空事智。智授以梵本悉曇章及聲明論。不逾旬而誦之。智奇其駿。引入金剛道場。以擲華驗之。智以為勝己。不空因求授瑜伽五部。智未之許。不空擬入天竺求之。智一夕夢京城佛像
皆東行。及寤以誥不空。空啟以西遊意。智曰。汝有授道之資。吾何靳哉。即授以五部及毗盧遮那經蘇息地軌範。及智沒。不空奉遺教游天竺增廣其學。
論曰。自大教東流。諸僧間以神異助化。是皆功行成熟契徹心源。自覺本智現量發聖。絕非咒力幻術所致也。始自東晉尸利密已降。宣譯秘咒。要其大歸不過祀鬼神驅邪妄。為人禳災釋患而已。其間往往不無假名比丘自外國來。挾術驚愚。有所謂羅漢法者。正么么邪術下劣之技。亦猶道家雷公法之類也。茲豈高道巨德弘禪主教者齒哉。及開元中西域金剛智．無畏．不空三大士始傳密教。以玄言德祥開佑至尊。即其神效顯效幾與造化之力均焉。故三大士雖宏密教。抑本智現量發聖歟。嘗慨資治通鑑稱貞觀中有僧自西域來。善咒術。能令人立死。復咒之使蘇。太宗擇飛騎中莊者試之。皆如其言。因以問傅弈。弈曰。此邪術也。臣聞邪不干正。請使咒臣必不能行。帝命僧咒弈。弈初無所覺。須更僧忽僵仆。若為物所擊。遂不復蘇。此恐好事者曲為之辭。何則。若使果有是。則僧非真僧。咒非真咒。正謂邪術耳。固不足以張吾教之疵也。矧萬萬無此理。向使彼能自西域遠至長安。厥術能死人而復甦。乃不暇自衛其身。對常人無故而僵死。雖兒童莫之信也。又當是時。三
【現代漢語翻譯】 現代漢語譯本：他們都向東行進。等到醒悟時，不空（Amoghavajra，金剛智的弟子）告訴他，他西遊取經的意願是不空的旨意。智（Vajrabodhi，金剛智）說：『你具有接受佛法的資質，我怎麼會吝嗇呢？』於是將五部（五種密教經典）以及《毗盧遮那經蘇息地軌範》（Mahavairocana Sutra）傳授給他。智去世后，不空遵從遺教，遊歷天竺（India），增廣他的學識。
評論說：自從大乘佛教向東傳播以來，許多僧人憑藉神通異能來輔助教化。這些都是因為他們的功行已經成熟，與內心深處的智慧相契合，自覺的本有智慧顯現，從而證得聖果。絕不是憑藉咒語的幻術所能達到的。自從東晉時期的尸利密（Śrīmitra）以來，所宣揚翻譯的秘密咒語，其主要目的不過是祭祀鬼神，驅除邪妄，為人消除災禍而已。其中往往不乏有冒名的比丘從外國來，用妖術來迷惑愚人。有所謂的『羅漢法』，其實不過是些低劣的邪術，就像道家的雷公法之類。這些怎麼能與那些高道的巨德，弘揚禪宗和密教的大師相提並論呢？等到開元年間，西域的金剛智（Vajrabodhi）、無畏（Śubhakarasiṃha）、不空（Amoghavajra）三大士才開始傳授密教，用玄妙的語言和功德祥瑞來庇佑至尊。他們的神奇效果幾乎與造化之力相等。所以三大士雖然弘揚密教，但也是因為本有智慧顯現，從而證得聖果啊。我曾經感慨《資治通鑑》中記載，貞觀年間有僧人從西域來，擅長咒術，能使人立刻死亡，又能用咒語使人復活。太宗（Emperor Taizong of Tang）選擇飛騎中的壯士來試驗，結果都像他說的那樣。於是就問傅弈（Fu Yi）。傅弈說：『這是邪術。我聽說邪不勝正，請讓我用身體來試驗，他一定不能成功。』皇帝命令僧人咒傅弈，傅弈起初沒有任何感覺，過了一會兒，僧人忽然僵仆倒地，好像被什麼東西擊打了一樣，於是就再也沒有醒過來。這恐怕是好事者編造的謊言。為什麼呢？如果這件事是真的，那麼這個僧人就不是真正的僧人，他所用的咒語也不是真正的咒語，只不過是邪術罷了。本來就不值得用來作為我們佛教的污點。更何況根本就沒有這樣的道理。如果他能從西域遠道而來到達長安（Chang'an），他的妖術能使人死亡又能使人復活，那麼他就不需要保護自己，面對普通人無緣無故地僵死。即使是小孩子也不會相信。而且當時，三
【English Translation】 English version: They all traveled eastward. Upon awakening, Amoghavajra (disciple of Vajrabodhi) told him that his intention to travel west for scriptures was the will of Amoghavajra. Vajrabodhi said, 'You have the aptitude to receive the Dharma, how could I be stingy?' He then imparted the Five Sections (five types of esoteric scriptures) and the 'Mahavairocana Sutra'. After Vajrabodhi passed away, Amoghavajra followed his last instructions, traveled to India, and expanded his knowledge.
The commentary says: Since the Great Vehicle (Mahayana Buddhism) spread eastward, many monks have used supernatural powers to assist in teaching. These are all because their merits and practices have matured, they are in harmony with the wisdom deep within their hearts, and their inherent wisdom manifests, thus attaining sainthood. It is absolutely not something that can be achieved by the magic of mantras. Since Śrīmitra of the Eastern Jin Dynasty, the secret mantras that have been proclaimed and translated have had the primary purpose of worshiping ghosts and gods, dispelling evil and falsehood, and relieving people of disasters and illnesses. Among them, there are often false monks who come from foreign countries and use magic to deceive the foolish. The so-called 'Arhat Dharma' is nothing more than inferior evil magic, like the Taoist Thunder God Dharma. How can these be compared to those great virtues of high morality, masters who promote Chan Buddhism and Esoteric Buddhism? It was not until the Kaiyuan era that the three great masters from the Western Regions, Vajrabodhi, Śubhakarasiṃha, and Amoghavajra, began to transmit Esoteric Buddhism, using profound words and auspicious virtues to bless the supreme. Their miraculous effects were almost equal to the power of creation. Therefore, although the three great masters promoted Esoteric Buddhism, it was also because their inherent wisdom manifested, thus attaining sainthood. I once lamented that the Zizhi Tongjian records that during the Zhenguan era, there was a monk who came from the Western Regions and was skilled in incantations, able to make people die instantly and then revive them with incantations. Emperor Taizong (Emperor Taizong of Tang) chose strong men from the flying cavalry to test him, and the results were as he said. So he asked Fu Yi. Fu Yi said, 'This is evil magic. I have heard that evil cannot overcome righteousness. Please let me use my body to test it, and he will definitely not succeed.' The emperor ordered the monk to curse Fu Yi. Fu Yi initially felt nothing, but after a while, the monk suddenly stiffened and fell to the ground, as if struck by something, and then never woke up again. This is probably a fabrication by those who like to make trouble. Why? If this were true, then this monk would not be a true monk, and the incantation he used would not be a true incantation, but merely evil magic. It is not worthy of being used as a stain on our Buddhism. Moreover, there is no such reason at all. If he could travel all the way from the Western Regions to Chang'an, and his magic could make people die and then revive, then he would not need to protect himself, and would die inexplicably in the face of ordinary people. Even children would not believe it. Moreover, at that time, the three
大士者雖俱未至。若京城大德僧慧乘．玄琬．法琳．明贍諸公。其肯坐視絕域偽僧破壞教門不請峻治。乃留帝命傅弈辯耶。佛制戒律雖春蹊生草猶不許比丘踐之。恐害其生。況說斷人命咒傳於世乎。故予謂好事者曲為之辭。斷可見矣。
是歲禪師義福卒。舊唐史云。福得法于神秀禪師。初止藍田化感寺。處方丈之室二十餘年。未嘗出宇之外。嘗隨駕幸東都。蒲號二州刺吏及官吏士民皆赍幡華迎之。所在涂路充塞。及卒。有旨賜號大智禪師。葬伊闕之上。送者數萬人。中書嚴挺之為制碑。初神秀雖德行為禪門之杰。得帝王欽重。而未嘗聚徒開堂傳法。至義福普寂始於京城傳教二十餘年。人皆仰之。
二十一年。恒州刺史韋濟奏方士張果有長年秘衍。自言數百歲矣。則天嘗召之。果佯死不赴。今復見之。帝聞遣中書侍郎徐嶠赍璽書迎之。果至。帝聞其變化不測而疑之。時邢和璞者善算。能知人壽夭。帝令算。果懵然莫知其甲子。又有師夜光者。善視鬼。帝召果與之密坐。令夜光視之。夜光不能見。帝聞飲堇汁無苦者真奇士。會天寒。以堇汁賜之。果飲三卮醺然如醉。顧左右曰。非佳酒也。頃之取鏡視齒則盡燋黑。命左右取鐵如意擊齒墮盡。更出神藥傅其龂寢。頃之齒復粲然如故。帝始信之。將妻以公主。果預
【現代漢語翻譯】 現代漢語譯本：即使大士們都還沒有到，京城裡像慧乘、玄琬、法琳、明贍這些德高望重的僧人，難道會坐視來自邊遠地區的假僧人破壞佛教，而不請求朝廷嚴厲懲治嗎？難道還要聽任傅弈用他的邪說來淆亂視聽嗎？佛制定的戒律，即使像春天小路上的新草一樣微小，尚且不允許比丘去踩踏，唯恐傷害了它們的生命。更何況是宣揚斷人命的咒語流傳於世呢？所以我認為那些為這件事辯解的人，都是在曲意逢迎，他們的用心是顯而易見的。
這一年，禪師義福圓寂。《舊唐書》記載，義福從神秀禪師那裡得到了真傳。他最初住在藍田的化感寺，在方丈室裡住了二十多年，從未離開過寺院。他曾經跟隨皇帝駕臨東都，蒲州和號州的刺史以及官吏百姓都拿著幡旗鮮花迎接他，沿途道路都被擠滿了。他圓寂后，皇帝下旨賜號『大智禪師』，安葬在伊闕山上，送葬的人有數萬人。中書令嚴挺之為他撰寫碑文。當初，神秀雖然德行是禪門中的佼佼者，受到帝王的欽佩和器重，但從未聚集門徒開設講堂傳授佛法。直到義福和普寂才開始在京城傳教二十多年，人們都非常敬仰他們。
二十一年，恒州刺史韋濟上奏說，方士張果有長生不老的秘訣，自稱已經幾百歲了。則天皇帝曾經召見他，張果假裝死去不來。現在又出現了。皇帝聽說后，派遣中書侍郎徐嶠帶著蓋有玉璽的詔書去迎接他。張果來了之後，皇帝因為他變化莫測而懷疑他。當時有個叫邢和璞的人，擅長算命，能知道人的壽命長短。皇帝命令他給張果算命，張果卻茫然不知自己的生辰八字。還有個叫師夜光的人，擅長看鬼。皇帝召來張果，讓他和師夜光秘密地坐在一起，讓師夜光看他。師夜光卻什麼也看不見。皇帝聽說喝堇汁沒有苦味的人是真正的奇人。正趕上天氣寒冷，就用堇汁賞賜給張果。張果喝了三杯，醉醺醺的，像喝醉了一樣，回頭對身邊的人說：『這不是好酒啊。』過了一會兒，他拿起鏡子照看自己的牙齒，發現都燒焦變黑了。他命令身邊的人拿來鐵如意敲打牙齒，牙齒全部脫落。他又拿出神藥塗在牙齦上睡覺。一會兒，牙齒又變得潔白如初。皇帝這才相信了他，打算把公主嫁給他，張果事先...
【English Translation】 English version: Even if the great Bodhisattvas have not yet arrived, would the eminent monks in the capital, such as Huicheng (a monk known for his virtue), Xuanwan (a monk known for his virtue), Falin (a monk known for his virtue), and Mingshan (a monk known for his virtue), sit idly by and watch the false monks from remote regions undermine Buddhism without requesting the court to severely punish them? Would they allow Fu Yi (an official known for his anti-Buddhist views) to confuse the public with his heretical arguments? The precepts established by the Buddha, even as small as the new grass on a spring path, do not allow monks to step on them, for fear of harming their lives. How much more so should we not allow curses that advocate taking lives to be spread in the world? Therefore, I believe that those who are making excuses for this matter are deliberately distorting the truth, and their intentions are obvious.
In this year, Chan Master Yifu (a Chan master) passed away. The 'Old Book of Tang' records that Yifu received the true Dharma from Chan Master Shenxiu (a Chan master). He initially resided at Huagan Temple in Lantian, living in the abbot's room for more than twenty years without ever leaving the temple. He once accompanied the emperor to the Eastern Capital, and the prefects of Puzhou and Haozhou, as well as officials and common people, welcomed him with banners and flowers, filling the roads along the way. After his death, the emperor issued an edict bestowing upon him the title 'Great Wisdom Chan Master' and had him buried on Mount Yique, with tens of thousands of people attending the funeral. Yan Tingzhi (a high-ranking official) wrote his epitaph. Initially, although Shenxiu's virtue was outstanding among Chan practitioners and he was admired and respected by the emperors, he never gathered disciples to open a hall and teach the Dharma. It was not until Yifu and Puji (a Chan master) that they began to preach in the capital for more than twenty years, and people greatly revered them.
In the twenty-first year, Wei Ji (an official), the prefect of Hengzhou, reported that the alchemist Zhang Guo (an alchemist) had a secret formula for longevity, claiming to be several hundred years old. Empress Zetian (the emperor) had once summoned him, but Zhang Guo pretended to be dead and did not come. Now he has reappeared. Upon hearing this, the emperor sent Xu Qiao (an official), the vice president of the Chancellery, to welcome him with an edict sealed with the imperial seal. After Zhang Guo arrived, the emperor suspected him because of his unpredictable transformations. At that time, there was a man named Xing Hepu (a fortune teller) who was skilled in divination and could know the length of people's lives. The emperor ordered him to calculate Zhang Guo's fate, but Zhang Guo was completely unaware of his birth date. There was also a man named Shi Yeguang (a ghost seer) who was skilled in seeing ghosts. The emperor summoned Zhang Guo and had him sit secretly with Shi Yeguang, ordering Shi Yeguang to look at him. However, Shi Yeguang could not see anything. The emperor had heard that those who did not taste bitterness when drinking violet juice were truly extraordinary people. Coincidentally, the weather was cold, so he bestowed violet juice upon Zhang Guo. Zhang Guo drank three cups, feeling tipsy as if he were drunk, and turned to those around him and said, 'This is not good wine.' After a while, he picked up a mirror to look at his teeth and found that they were all charred and black. He ordered those around him to bring an iron ruyi (a scepter) to knock out his teeth, and all of his teeth fell out. He then took out a miraculous medicine and applied it to his gums before sleeping. After a while, his teeth became as white as before. Only then did the emperor believe him and intended to marry a princess to him, but Zhang Guo...
知。苦辭獲免。后懇辭歸山。下制曰。恒州張果先生。遊方之外者也。跡造高尚。深入窈冥。早渾光塵。應詔城闕。莫詳甲子之數。且謂羲皇上人。問以道樞盡會宗極。今特行朝禮。爰升寵命。可銀青光祿大夫。號通玄先生。其年果入恒山。后不知終。
二十三年。三藏無畏卒。春秋九十有九。詔鴻臚丞李現監護喪事。塔于龍門之西山廣化寺。藏其全身。畏本釋種。蓋甘露飯王之後。以讓國出家。道德名稱為天竺之冠。所至講法必有異相。初在烏茶國演遮那經。須臾眾會咸見空中有毗盧遮那四金字。各尋文排列。久之而沒。又嘗過龍河。一托駝負經沒水。畏懼失經。遽隨之入水。於是龍王邀之入宮講法。不許彼請。堅至為留三宿。而出所載梵夾。不濕一字。其神異多類此。
論曰。初南山宣公以律行聲震五天。或謂無畏初至。宣不甚禮。一夕揣虱置地。無畏隔房呼曰。律師能不慈念眾生而撲佛子乎。宣竦然心服。明日攝衣悔謝。此傳者訛也。宣沒于干封二年。凡五十有一載無畏始至。又舊唐史五行志。天寶九年洛陽有巨蛇出茫山下。其長百餘丈。人觸氣即死。有詔命無畏咒之。畏驚曰。是將混洛陽為潴者也。咒之三日而斃。然自畏示寂至天寶九年亦十有五載。當是不空三藏咒蛇也。史以無畏神蹟特盛。故
【現代漢語翻譯】 現代漢語譯本：得知自己被免職后，張果多次懇請回山。朝廷下詔說：『恒州的張果先生，是位超脫世俗之外的人。他的行跡高尚，深不可測。早已隱於世俗之中，應詔來到京城。無法詳細考證他的年齡，暫且認為他是羲皇時代的人。向他請教道的精髓，他都能融會貫通。現在特地來朝拜，因此給予特殊的恩寵和任命。可以授予銀青光祿大夫的官職，封號為通玄先生。』當年，張果就回到了恒山，之後就不知道他的結局了。 唐玄宗開元二十三年，三藏無畏（Śubhakarasiṃha，善無畏，意為凈獅子）圓寂，享年九十九歲。皇帝下詔讓鴻臚丞李現監護喪事，在龍門西山的廣化寺建塔，將他的全身安葬。無畏本是釋迦族的後裔，是甘露飯王（Amṛtodana，甘露飯王，釋迦牟尼佛的叔父）的後代。因為謙讓王位而出家。他的道德和名聲是天竺的第一。他所到之處講法時，必定有奇異的景象。當初在烏茶國演說《遮那經》（Mahāvairocana Sūtra，大日經）時，一會兒，所有在場的人都看見空中有毗盧遮那佛（Vairocana，大日如來）的四個金色大字。各自按照經文的順序排列。很久之後才消失。又曾經經過龍河，一個馱經書的駱駝掉入水中。無畏害怕經書丟失，立刻跟著跳入水中。於是龍王邀請他到龍宮講法。不答應龍王的請求，堅決要走，龍王再三挽留他住了三個晚上。取出他所攜帶的梵文經書，沒有被水浸濕一個字。他的神異事蹟大多如此。 評論說：當初南山宣公（道宣律師）以嚴持戒律而名震五天（指印度）。有人說無畏初來時，道宣對他不太禮貌。一天晚上，道宣在地上捉虱子。無畏在隔壁房間喊道：『律師難道不能慈悲憐憫眾生，反而要撲殺佛子嗎？』道宣非常震驚，心悅誠服。第二天整理好衣服，向無畏懺悔道歉。這是傳記的人搞錯了。道宣圓寂于乾封二年，距離無畏到來已經過去了五十一年。而且舊《唐史·五行志》記載，天寶九年，洛陽有巨大的蛇從茫山下出現，身長一百多丈。人碰到蛇的氣息就會死亡。皇帝下詔命令無畏去念咒。無畏驚恐地說：『這是要讓洛陽變成水池啊！』唸咒三天後蛇就死了。然而從無畏圓寂到天寶九年也已經過去了十五年。應該是（不空三藏，Amoghavajra）唸咒降伏了蛇。史書因為無畏的神蹟特別多，所以...
【English Translation】 English version: Knowing that he was relieved of his duties, Zhang Guo repeatedly pleaded to return to the mountains. The imperial court issued an edict saying: 'Master Zhang Guo of Hengzhou is a person beyond the mundane world. His conduct is noble and profound. He has long been hidden in the world and has come to the capital in response to the imperial edict. It is impossible to verify his age in detail, so we will consider him a person from the time of the Yellow Emperor. When asked about the essence of the Dao, he can integrate and understand everything. Now he has come to pay homage, so he is given special favor and appointment. He can be granted the title of Silver Green Grand Master and given the title of Master Tongxuan.' That year, Zhang Guo returned to Hengshan, and after that, his fate was unknown. In the twenty-third year of the Kaiyuan era of Emperor Xuanzong of Tang, Tripiṭaka Śubhakarasiṃha (善無畏, meaning 'Pure Lion') passed away at the age of ninety-nine. The emperor issued an edict ordering Li Xian, the Minister of the Court of State Ceremonial, to supervise the funeral and build a pagoda at Guanghua Temple on the west mountain of Longmen to bury his whole body. Śubhakarasiṃha was originally a descendant of the Śākya clan, a descendant of King Amṛtodana (甘露飯王, uncle of Śākyamuni Buddha). He renounced the throne to become a monk. His morality and reputation were the best in India. Wherever he went to preach the Dharma, there were bound to be extraordinary phenomena. Initially, when he was expounding the Mahāvairocana Sūtra (遮那經, Great Sun Sutra) in the country of Ucha, in a short while, everyone present saw four large golden characters of Vairocana (毗盧遮那佛, Great Sun Tathagata) in the air. Each character was arranged according to the order of the scriptures. After a long time, they disappeared. Once, when he passed the Dragon River, a camel carrying scriptures fell into the water. Śubhakarasiṃha was afraid of losing the scriptures and immediately jumped into the water. Then the Dragon King invited him to the Dragon Palace to preach the Dharma. He refused the Dragon King's request and insisted on leaving, but the Dragon King repeatedly persuaded him to stay for three nights. He took out the Sanskrit scriptures he was carrying, and not a single word was wet. His miraculous deeds were mostly like this. It is commented: Initially, Vinaya Master Daoxuan of Nanshan (道宣律師) was famous throughout the five Indias (referring to India) for his strict adherence to the precepts. Some say that when Śubhakarasiṃha first arrived, Daoxuan was not very polite to him. One night, Daoxuan was catching lice on the ground. Śubhakarasiṃha shouted from the next room: 'How can a Vinaya Master not be compassionate to sentient beings and instead kill the Buddha's children?' Daoxuan was shocked and sincerely convinced. The next day, he tidied up his clothes and repented to Śubhakarasiṃha. This is a mistake by the biographer. Daoxuan passed away in the second year of the Qianfeng era, fifty-one years after Śubhakarasiṃha arrived. Moreover, the old 'History of Tang, Treatise on the Five Elements' records that in the ninth year of the Tianbao era, a huge snake appeared from under Mangshan in Luoyang, more than a hundred zhang long. People who touched the snake's breath would die. The emperor issued an edict ordering Śubhakarasiṃha to chant a mantra. Śubhakarasiṃha exclaimed in fear: 'This is going to turn Luoyang into a pool!' After chanting the mantra for three days, the snake died. However, it had been fifteen years since Śubhakarasiṃha passed away until the ninth year of the Tianbao era. It should have been Amoghavajra (不空三藏) who chanted the mantra to subdue the snake. The historical records attribute the miracle to Śubhakarasiṃha because his miracles were particularly numerous, so...
件件冒其名。雖然不空果位中人。以佛心為心。必運神功。導蛇神識脫離惡形而轉生善處耳。非謂直咒蛇令其遽死也。
是歲。三藏不空于師子國從普賢阿阇梨求開十八會金剛灌頂及大悲胎藏建壇之法。其王一日調象。俄而群像逸。莫敢御之者。不空遽于衢路安坐。及狂象奔至。見不空皆頓止跪伏。少頃而去。由是舉國神敬之。
二十六年。沙門法秀者夢異僧勸置袈裟五百領。施迴向寺僧。既覺嘆異。遂乞丐造之。然遍訪所謂迴向寺者。咸無得焉。一日道逢一僧逆而問曰。托置袈裟今成未。秀曰成矣。僧曰。吾導汝入迴向寺。汝可里糧載燧從吾以往。秀曰諾。翌日隨之入終南山。行二日至深絕處。所見唯雲物掩苒嵓洞崎嶇。進遇石壇共止其上。僧命秀鉆燧出火炷香望層霄拜之。忽云開見崖。半有朱門高聳剎幡飛揚。秀忻然與之攀躋而上。漸聞午梵清圓鐘磬交作。須臾望見其寺。有額曰迴向。其僧即趍而入。命閽者授秀館。因具儀謁上方老宿。次見諸僧。皆奇偉雍穆相勞問。明日秀出袈裟遍寺施之。老宿謝畢。攜秀入一空房。呼侍者取尺八。俄頃侍者持玉簫至。老宿曰。此唐天子舊居之室也。向在此好聲樂。故降為人主。久當復歸。秀止再宿不得留。老宿授與玉簫並袈裟囑曰。持歸獻唐天子。即遣僧送秀出
寺。行未遠回望而云霧四合。秀慨嘆而還。詣闕表上所寄。帝覽之。因取玉簫調弄。宛如夙御焉。其後燕沉香亭。詔李白為辭。帝吹玉簫。楊妃起舞。歡甚。疑飄搖而仙去。
論曰。贊寧高僧傳稱秀入迴向寺與上方老宿語次。忽有神介冑立於堂下。秀驚問曰此神謂誰。老宿曰不日大亂唐國者也。后安祿山果亂天下。嗚呼。書此者謬之甚也。何則。秀以是歲得玉簫而進之。又十有六年而祿山反。然則秀見神時。祿山無慮已三四十歲矣。誠使祿山未生而秀見其神。則尚庶幾。詎有已生在世而更有神在彼耶。雖自古鬼神恍惚之事怪怪奇奇不可以端倪。然固有可信有不可信者。使祿山微有一毫異於人。猶可以鬼神出沒難測恕之。且祿山至下愚。至不義。父子相賊殺。而為家奴李豬兒剖其腹而死。是豈神仙境中現身者耶。贊寧書此。能不厚迴向寺諸公之玷乎。故今削之。怙掩寧之大謬。抑不得已而辨也。
二十八年三月。長者李通玄卒。長者以七年至太原盂縣。有高仙奴者識其為賢者。館之。齋中每且唯服棘十顆。柏葉餅如匕大者一枚。終日濡毫臨紙。未嘗接人事。如是三稔。遷馬氏古佛堂側筑土室以居。盡日危坐而已。閱十年忽囊負經書而去。行二十里。偶一虎當塗馴伏。長者撫之曰。吾將著論釋華嚴經。能為擇
【現代漢語翻譯】 現代漢語譯本：他離開了寺廟。沒走多遠，回頭望去，只見雲霧四合。秀（指進獻玉簫的人）慨嘆不已，便返回了。他前往朝廷，呈上了所寄託的玉簫。皇帝看了之後，便拿起玉簫吹奏起來，宛如過去經常演奏一般。後來在沉香亭宴飲時，皇帝詔令李白作詞。皇帝吹奏玉簫，楊貴妃翩翩起舞，非常歡樂，彷彿要飄飄然成仙而去。
評論說，《贊寧高僧傳》記載，秀進入迴向寺，與一位年長的僧人交談時，忽然有一位身穿盔甲的神站在堂下。秀驚恐地問道：『這位神是誰？』老僧回答說：『是不久之後將要擾亂唐朝的人。』後來安祿山果然擾亂了天下。唉！寫這件事的人錯得太離譜了。為什麼呢？秀在這一年得到玉簫並進獻給皇帝，又過了十六年安祿山才反叛。那麼秀見到神的時候，安祿山至少已經三四十歲了。如果安祿山還沒出生，秀就見到了他的神，那還差不多說得過去。哪有已經出生在世的人，還有他的神在那裡的呢？雖然自古以來鬼神之事虛無縹緲，怪異離奇，難以捉摸，但確實有可信的和不可信的。即使安祿山稍微有一點異於常人，還可以用鬼神出沒難以預測來解釋。況且安祿山極其愚蠢，極其不義，父子互相殘殺，最終被家奴李豬兒剖腹而死。這難道是神仙境界中顯現的人嗎？贊寧寫下這件事，難道不怕玷污了迴向寺的各位僧人嗎？所以現在刪去這件事，是爲了掩蓋贊寧的巨大謬誤，也是不得已而辯解。
二十八年三月，長者李通玄去世。長者在七年後來到太原盂縣。有一位名叫高仙奴的人，認出他是賢者，便留他居住。李通玄在齋房中每天只吃十顆酸棗，以及一塊像勺子那麼大的柏葉餅。整天不停地用筆寫字，從不與人交往。這樣過了三年，他搬到馬氏古佛堂旁邊，建造了一間土室居住，整天端坐而已。過了十年，他忽然揹著經書離開了。走了二十里路，遇到一隻老虎擋在路上，老虎卻很馴服。長者撫摸著老虎說：『我將要著書解釋《華嚴經》，你能為我選擇
【English Translation】 English version: He left the temple. Not far away, he looked back and saw the clouds and mist gathering all around. Xiu (referring to the person who presented the jade flute) sighed and returned. He went to the court and presented the jade flute he had entrusted. The emperor looked at it and began to play the jade flute, as if he had often played it in the past. Later, during a banquet at the Agarwood Pavilion, the emperor ordered Li Bai to write lyrics. The emperor played the jade flute, and Yang Guifei danced gracefully, very joyfully, as if they were about to float away and become immortals.
The commentary says that the 'Biography of Eminent Monks' by Zan Ning records that when Xiu entered Huixiang Temple and was talking to an elderly monk, suddenly a god in armor stood in the hall. Xiu asked in surprise, 'Who is this god?' The old monk replied, 'It is the one who will soon disturb the Tang Dynasty.' Later, An Lushan indeed disturbed the world. Alas! The person who wrote this is very wrong. Why? Xiu obtained the jade flute and presented it to the emperor in this year, and it was sixteen years later that An Lushan rebelled. Then, when Xiu saw the god, An Lushan was at least thirty or forty years old. If An Lushan had not been born yet and Xiu had seen his god, it would have been more plausible. How could there be someone who was already born and living in the world, and his god was there? Although ghost and god matters have been ethereal and bizarre since ancient times, and difficult to grasp, there are indeed things that are believable and unbelievable. Even if An Lushan was slightly different from ordinary people, it could be explained by the unpredictability of ghosts and gods. Moreover, An Lushan was extremely foolish and extremely unrighteous, with father and son killing each other, and eventually he was disemboweled by his family slave Li Zhuer. Is this a person manifested from the realm of gods and immortals? Isn't Zan Ning afraid of tarnishing the monks of Huixiang Temple by writing this? Therefore, this matter is now deleted to cover up Zan Ning's great fallacy, and it is also a last resort to defend it.
In the third month of the twenty-eighth year, the elder Li Tongxuan passed away. The elder came to Meng County, Taiyuan seven years later. A man named Gao Xiannu recognized him as a virtuous man and invited him to stay. Li Tongxuan only ate ten jujubes and a cypress leaf cake the size of a spoon in the Zhai room every day. He kept writing with a pen all day long and never interacted with people. After three years, he moved to a mud room next to the ancient Buddha Hall of the Ma family and sat upright all day long. After ten years, he suddenly left with scriptures on his back. After walking twenty miles, he encountered a tiger blocking the road, but the tiger was very docile. The elder stroked the tiger and said, 'I am going to write a book to explain the Avatamsaka Sutra, can you choose
棲止處否。即以經囊負其背而隨之。至神福山原下土龕之前蹲駐。長者取其囊置龕中。虎即妥尾而去。其龕瑩潔。廣六七肘。圓轉上下。稱之蓋天。設以畀。有道。非人力所為也。長者著論之夕。心窮玄奧。口出白光以代燈燭。於時忽有二女子容華絕世。皆可笄年。衣布衣。俱以白巾幪首。日為畏者汲泉炷香奉紙墨。每於卯辰之間輒具凈饌置長者前。齋畢徹器則引去。莫測所之。如是五載。至長者著論畢。遂滅跡不見。長者美髭髯。朗眉目。丹唇紫肌。冠樺皮。衣麻衣。長裙博袖散腰徒跣而行。放曠人天靡所拘執。嘗一日出山。遇里人高會燕樂長者就語之曰。汝等好住。吾將歸矣。眾驚其去。有送入山者。至龕而謝遣之。即於是夕煙云凝布嵓谷震盪。有二白鶴翔空哀唳。其餘飛走悲鳴滿山。翌日裡人共往候之。則已端坐示寂于龕中。壽九十有五。著華嚴論四十卷．決疑論四卷．會釋二卷．十門玄義排科釋略及緣生解迷十明論各一卷。十玄六相．百門義海．普賢行愿．華嚴緣觀偈贊詩賦等。里人聚于方山逝多蘭若。大曆中沙門超廣始獲之。遂行於世。
論曰。華嚴大教。吾佛氏之極談也。重翻于則天之朝。其文始備。時惟賢首國師䆳其宗旨。至貞元間清涼國師始造華嚴新疏。長者之論雖成於清涼之前。而當世未顯
【現代漢語翻譯】 現代漢語譯本：
（長者）問老虎：『你棲息的地方在哪裡？』隨即背起經囊跟隨它。到達神福山山腳下土龕前，老虎便蹲在那裡。長者取出經囊放在土龕中，老虎便搖著尾巴離開了。那土龕非常光潔，寬六七肘，圓形上下貫通，可以稱之為蓋天。設定如此，自有天意，不是人力所能為。長者著書立論的夜晚，心神窮盡玄奧，口中發出白光代替燈燭。當時忽然出現兩個容貌絕世的女子，都到了可以插笄的年齡，穿著粗布衣服，都用白巾蒙著頭。每天為畏兀兒長者汲泉、炷香、奉上紙墨。每天卯時和辰時之間，總是準備好乾淨的飯食放在長者面前。齋飯完畢后便撤走器皿離去，沒有人知道她們去了哪裡。像這樣過了五年，直到長者著書立論完畢，便消失不見了。長者鬍鬚很美，眉目清朗，嘴唇紅潤，面板呈紫色，戴著樺樹皮做的帽子，穿著麻布衣服，寬大的長裙和袖子，散開腰帶，光著腳行走。放曠不羈，不受人天拘束。曾經有一天走出山，遇到鄉里人在聚會宴樂，長者走過去對他們說：『你們好好住著，我將要回去了。』眾人驚訝他要離去。有人送他入山，到了土龕前便告別離開了。當天晚上煙雲凝聚，山谷震盪。有兩隻白鶴在空中盤旋哀鳴，其餘的飛禽走獸也悲鳴滿山。第二天鄉里人一起去探望他，發現他已經端坐著圓寂在土龕中。享年九十五歲。著有《華嚴論》四十卷、《決疑論》四卷、《會釋》二卷、《十門玄義排科釋略》以及《緣生解迷十明論》各一卷、《十玄六相》、《百門義海》、《普賢行愿》、《華嚴緣觀偈贊詩賦》等。鄉里人聚集在方山逝多蘭若（Jetavana Vihara，祇園精舍）。大曆年間，沙門超廣開始得到這些著作，於是流傳於世。
論曰：《華嚴大教》，是我們佛家的極高深的談論。重新翻譯于則天（Empress Wu Zetian）皇帝的朝代，其文才完備。當時只有賢首國師（Xianshou Guoshi）窮盡其宗旨。到貞元年間，清涼國師（Qingliang Guoshi）才開始撰寫《華嚴新疏》。長者的論著雖然完成的書于清涼國師之前，但在當時並沒有顯揚。
【English Translation】 English version:
'(The elder) asked the tiger: 'Where is your dwelling place?' Then he carried the scripture bag on his back and followed it. Arriving at the earthen shrine at the foot of Mount Shenfu, the tiger squatted down. The elder took out the bag and placed it in the shrine, and the tiger wagged its tail and left. The shrine was very clean, six or seven cubits wide, round and connected from top to bottom, which could be called covering the sky. Such a setting was divinely ordained, not by human effort. On the nights when the elder was writing his treatises, his mind exhausted the profound mysteries, and white light emanated from his mouth, replacing lamps and candles. At that time, two women of unparalleled beauty suddenly appeared, both of marriageable age, wearing coarse cloth clothes, and both covering their heads with white scarves. Every day, they drew water, burned incense, and offered paper and ink for the Uyghur elder. Every day between the hours of mao (5-7 am) and chen (7-9 am), they always prepared clean meals and placed them in front of the elder. After the meal, they would clear away the dishes and leave, and no one knew where they went. This went on for five years, until the elder finished writing his treatises, and then they disappeared. The elder had a beautiful beard, clear eyebrows, red lips, and purple skin. He wore a birch bark hat, linen clothes, a long robe with wide sleeves, a loose belt, and walked barefoot. He was unrestrained and not bound by humans or gods. Once, he went out of the mountain and encountered villagers gathering for a feast. The elder went up to them and said, 'Live well, I am going back.' The people were surprised that he was leaving. Some escorted him into the mountain, and when they reached the shrine, they bid him farewell and left. That night, smoke and clouds gathered, and the valley shook. Two white cranes circled in the sky, crying mournfully, and the other birds and beasts cried sadly throughout the mountain. The next day, the villagers went to visit him together and found that he had already passed away peacefully in the shrine. He lived to be ninety-five years old. He wrote forty volumes of the Huayan Treatise (Avatamsaka Sutra Treatise), four volumes of the Treatise on Resolving Doubts, two volumes of Interpretations, the Outline and Explanation of the Ten Profound Gates, as well as one volume each of the Ten Illuminations on the Understanding of Dependent Origination, Ten Mysteries and Six Characteristics, Hundred Gates of Meaning, Practices and Vows of Samantabhadra, and Verses, Praises, Poems, and Rhapsodies on the Huayan Conditions. The villagers gathered at Jetavana Vihara (逝多蘭若) on Fang Mountain. During the Dali era, the monk Chao Guang began to obtain these works, and they were then circulated in the world.
It is said in the treatise: The Huayan Great Teaching (Avatamsaka Great Teaching) is the most profound discussion of our Buddhist family. It was re-translated during the reign of Empress Wu Zetian (則天), and its text was complete. At that time, only National Teacher Xianshou (賢首國師) exhausted its principles. It was not until the Zhenyuan era that National Teacher Qingliang (清涼國師) began to write the New Commentary on the Huayan Sutra. Although the elder's treatises were written before National Teacher Qingliang, they were not prominent at that time.
。久乃杭衡焉。觀其憲章大義。區別宗趣。啟法身本爾之用。顯即心成佛之機。使文殊不動智。體普賢甚深境界。皆廓廓披露頓見無遺。至於倚數表法則約易象以佐之。是以宗門玄學之士多所歆慕。而後世搢紳作者亦由是而知大教之尊焉。或謂長者唐之宗室。少博極群書。以則天革命遂長往山林。世莫有識之者。嗚呼。自非聖賢示跡宏宣大教。其孰能與於此哉。
十二月。清原行思禪師示寂。師初見六祖。問當何所務即不落階級。祖曰汝曾作什麼。師曰聖諦亦不為。祖曰落何階級。師曰。聖諦尚不為。何階級之有。祖深器之。及居清原。有沙彌希遷者見師。師問子何方而來。曰曹溪。師曰將得什麼來。曰未到曹溪亦不失。師曰恁么則用去曹溪作什麼。曰若不到曹溪爭知不失。遷問。曹溪還識和尚否。師曰汝今識吾否。曰識又爭能得。師曰眾角雖多一麟足矣。他日又問遷。汝什麼處來。曰曹溪師。乃堅起拂子云。曹溪還有這個么。曰。非但曹溪。西天亦無師。曰子莫曾到西天否。曰若到即有也。師曰未在更道。曰。和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已后無人承當。又令遷往南嶽讓和尚處下書。曰汝達書了速回。吾與汝個斧子住山去。遷至彼未呈書便問。不重己靈。不求諸聖時如何。讓曰。子
【現代漢語翻譯】 現代漢語譯本：很久之後，杭衡一帶的人們研究了其中的**大義，區分了宗派的旨趣，開啟了法身（Dharmakaya，佛的法性之身）本自具有的作用，彰顯了即心成佛的契機。使得文殊（Manjusri，智慧的菩薩）的不動智，體現普賢（Samantabhadra，大行愿的菩薩）甚深的境界，都完全地披露出來，頓然顯現而沒有遺漏。至於憑藉數字來表達法則，用簡易的卦象來輔助說明，因此宗門玄學之士大多歆慕不已。後世的士大夫和作者也因此而知道了佛教的尊貴。有人說長者是唐朝的宗室，年輕時廣泛閱讀各種書籍，因為武則天（則天，中國歷史上唯一的女皇帝）革命而長久隱居山林，世上沒有人認識他。唉！如果不是聖賢顯現事蹟，弘揚宣揚偉大的佛教，誰能夠參與到這件事中呢？
十二月，清原行思禪師（Qingyuan Xingsi，禪師名）圓寂。禪師最初見到六祖（Liuzu，禪宗六祖慧能大師），問道：『應當做什麼才能不落入階級？』六祖說：『你曾經做什麼？』禪師說：『聖諦（Satyas，四聖諦，佛教基本教義）也不做。』六祖說：『落入什麼階級？』禪師說：『聖諦尚且不做，哪裡有什麼階級？』六祖深深器重他。等到他住在清原山時，有個沙彌（Sramanera，佛教出家男子）名叫希遷（Xiqian，人名）的來拜見禪師。禪師問：『你從哪裡來？』回答說：『曹溪（Caoxi，六祖慧能弘法的道場）。』禪師說：『帶來了什麼？』回答說：『沒到曹溪也沒有失去。』禪師說：『這樣說，去曹溪做什麼？』回答說：『如果不到曹溪，怎麼知道沒有失去？』希遷問：『曹溪還認識和尚您嗎？』禪師說：『你現在認識我嗎？』回答說：『認識又怎麼能得到？』禪師說：『眾多的角雖然多，一個麒麟（Qilin，中國神話中的一種動物）的足就足夠了。』
有一天又問希遷：『你從哪裡來？』回答說：『曹溪。』禪師於是豎起拂子（Fuzi，禪宗法器）說：『曹溪還有這個嗎？』回答說：『不僅曹溪沒有，西天（Xitian，指印度）也沒有。』禪師說：『你莫非曾經到過西天？』回答說：『如果到過就有了。』禪師說：『還沒有說到點子上，再說一遍。』回答說：『和尚您也必須說一半，不要完全依靠學人。』禪師說：『不吝嗇向你說明，恐怕以後沒有人能夠承擔。』又命令希遷前往南嶽讓和尚（Nanyue Rangheshang，禪師名）處送信，說：『你送完信后快點回來，我給你一把斧子去山裡住。』希遷到達那裡，沒有呈上書信就問：『不重視自己的靈性，不向諸聖尋求時，怎麼樣？』讓和尚說：『你』
【English Translation】 English version: After a long time, people in Hang and Heng studied its **profound meaning, distinguished the tenets of the sects, initiated the function inherent in the Dharmakaya (the Dharma body of the Buddha), and revealed the opportunity to achieve Buddhahood directly from the mind. It enabled Manjusri's (the Bodhisattva of wisdom) immovable wisdom to embody the profound realm of Samantabhadra (the Bodhisattva of great vows), all of which were completely disclosed, appearing suddenly without omission. As for relying on numbers to express the rules and using simple images to assist in the explanation, therefore, many scholars of metaphysics in the Zen school admired it greatly. Later generations of officials and authors also came to know the尊貴 of the great teachings because of this. Some say that the Elder was a member of the Tang Dynasty's royal family, who extensively read various books in his youth. Because of Wu Zetian's (Zetian, the only female emperor in Chinese history) revolution, he lived in seclusion in the mountains for a long time, and no one in the world recognized him. Alas! If it were not for the sages manifesting traces and widely proclaiming the great teachings, who could participate in this?
In December, Chan Master Qingyuan Xingsi (name of a Chan master) passed away. The Master first met the Sixth Patriarch (Liuzu, the Sixth Patriarch Huineng of Zen Buddhism) and asked, 'What should one do to avoid falling into categories?' The Sixth Patriarch said, 'What have you ever done?' The Master said, 'Even the Holy Truths (Satyas, the Four Noble Truths, the basic teachings of Buddhism) are not done.' The Sixth Patriarch said, 'Into what category do you fall?' The Master said, 'Even the Holy Truths are not done, so what category is there?' The Sixth Patriarch deeply valued him. When he resided in Qingyuan Mountain, a novice monk (Sramanera, a Buddhist male monastic) named Xiqian (personal name) came to see the Master. The Master asked, 'Where do you come from?' He replied, 'Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma).' The Master said, 'What did you bring?' He replied, 'I didn't lose anything even before arriving at Caoxi.' The Master said, 'In that case, what's the point of going to Caoxi?' He replied, 'If I hadn't gone to Caoxi, how would I know I hadn't lost anything?' Xiqian asked, 'Does Caoxi still recognize the Venerable?' The Master said, 'Do you recognize me now?' He replied, 'Recognizing, how can one obtain?' The Master said, 'Although there are many horns, one foot of a Qilin (Qilin, a mythical creature in Chinese mythology) is enough.'
One day, he asked Xiqian again, 'Where do you come from?' He replied, 'Caoxi.' The Master then raised his whisk (Fuzi, a Zen implement) and said, 'Does Caoxi have this?' He replied, 'Not only does Caoxi not have it, but the Western Heaven (Xitian, referring to India) doesn't have it either.' The Master said, 'Have you ever been to the Western Heaven?' He replied, 'If I had been there, it would exist.' The Master said, 'You haven't hit the point yet, say it again.' He replied, 'Venerable, you must also say half, don't rely entirely on the student.' The Master said, 'I don't hesitate to explain it to you, but I'm afraid that later on, no one will be able to take on the responsibility.' He then ordered Xiqian to go to Nanyue Rangheshang (name of a Chan master) to deliver a letter, saying, 'Return quickly after delivering the letter, and I will give you an axe to live in the mountains.' Xiqian arrived there and asked without presenting the letter, 'What is it like when one does not value one's own spirituality and does not seek from the saints?' Rangheshang said, 'You'
問太高生。何不向下問。遷曰。寧可永劫沉倫。不慕諸聖解脫。讓便休。遷回。師問。子返甚速。書達否。遷曰。信亦不通。書亦不達。師曰作么生。遷舉前話了便云。去時蒙和尚許斧子。便請。師垂下一足。遷禮謝。辭往石頭。即石頭和尚是也。及是師既歸寂。門人咸共尊之為七祖焉。
是歲京都興唐寺神師普寂卒。舊唐史云。寂生河東馬氏。少時遍尋高僧學經律。師事神秀凡六年。秀奇之。盡以其道授焉。秀入京。因薦與則天得度為沙門。秀沒。天下好釋氏者咸師事之。中宗聞其高行。特下制令代神秀統其法眾。開元十三年有旨移寂于都城居止。時王公士庶爭來禮謁。寂嚴重少言。來者難見其和悅之容。遠近尤以此重之。及卒。凡京城士庶曾謁見者。皆制弟子之服。有來賜號大照禪師。葬日河南尹裴寬及其妻子並襄麻列于門徒之次。士庶傾城哭送。市易幾廢。
天寶元年九月。太子詹事嚴挺之卒。挺之少有風操。累登顯用。皆著聲績。天下引領望其為相。帝亦知其賢欲遂相之。晚為李林甫所抑。鬱鬱不得逞。至是預為墓誌曰。天寶元年。挺之自絳州刺史抗疏陳乞天恩。允從許養疾歸閑。兼授太子詹事。前後歷三十五官。每承聖恩。常忝奘擢不盡。驅窠駑蹇。何階仰答鴻造。春秋七十無所展用。為上士
所悲。其年九月寢疾于洛陽之私第。以某月某日葬于大照和尚塔次之西。禮也盡忠事君。叨載國史。勉拙從事。或布人謠陵谷可以自紀文章。焉用為飾。初挺之師事大照禪師惠義。深明釋典。及遺命葬大照塔次。示不忘其德。見舊唐史。
二年。帝遣中使楊庭光入司空山采常春蕂。庭光因詣無相寺問本凈禪師曰。弟子慕道斯久。愿和尚慈悲略垂開示。師曰。天下禪宗碩學咸會京城。天使足可咨決。貧道隈山傍水。無所用心。庭光再拜。師曰。天使休禮貧道。天使為求佛耶問道耶。曰。弟子昏昧。未審佛之與道其義云何。師曰。若欲求佛。即心是佛。若欲會道。無心是道。曰云何即心是佛。師曰。佛因心悟。心以佛彰。若悟無心。佛亦不有。曰云何無心是道。師曰。道本無心。無心名道。若了無心。無心即道。庭光跪受。回闕具以山中所遇聞奏。即敕庭光赍詔起師。以是冬十二月到京。安置白蓮亭。明年正月上元日追兩街名僧碩學赴內道場共師闡揚佛理。有遠禪師者問。如禪師所見以何為道。師曰無心是道。遠曰。道因心有。何得言無心是道。師曰。道本無名。因心名道。心名若有。道不虛然。窮心既無。道憑何立。二俱虛妄。總是假名。遠曰。禪師見有身心是道已否。師曰山僧身心本來是道。遠曰。適言無心是
道。今又言身心本來是道。豈不相違。師曰。無心是道。心泯道無。心道一如。故言無心是道。身心本來是道。道亦本是身心。身心本既是空。道亦窮源無有。遠曰。觀禪師形體甚小。卻會此理。師曰。汝只見山僧相。不見山僧無相。遠曰請禪師于相上說出無相。師曰。凈名經云。四大無主。身亦無我。無我所見。與道相應。大德若以四大有主是我。若有我見。窮劫不可會道也。遠慚汗而退。如遠者又七人。往復論道。師皆縱口詞辯傾注。帝及四眾莫不稱善而罷。
三年。南嶽懷讓禪師示寂。元和中名儒張正甫制其碑曰。天寶三載。觀音大師終於衡岳。春秋六十八。僧臘四十八。元和十年故大師弟子道一之門人曰惟寬．懷暉。感塵劫遽遷。塔樹已拱。懼絕故老之口。將貽後學之憂。丕若貽謀。思揚祖德。乃列景行托于廢文。強名無跡以慰乎罔極之思曰。自騰蘭演教於此土也。殆將千歲。達磨傳心至六葉也。分為二宗。不階初入頓入佛慧。曹溪教旨於是乎傳弘而信之。觀音其人也。大師諱懷讓。京兆杜氏。其先因家安康。即為郡人。髫年駿發聦悟。絕眾群言。所涉一覽無遺。居常而未或好弄。在丑而不可褻近。嘗嘿觀止水因而顧影。形儀颙若宛在鏡中。三反厥像如初。沛然而心乎獨得。還步未輟。聞于空中曰。佛
【現代漢語翻譯】 現代漢語譯本：有人說道，既然已經說了無心是道，現在又說身心本來就是道，這豈不是互相矛盾嗎？馬祖說道：『無心』才是道。心念泯滅，道也就無從談起。心與道本就是一體，所以才說無心是道。身心本來就是道，道也本來就是身心。身心本來就是空，道追溯到根源也是空無所有。道遠說道：『觀看禪師的形體非常渺小，卻能領會這個道理。』馬祖說道：『你只看見了山僧的表象，沒有看見山僧的無相。』道遠說道：『請禪師從表象上說出無相的道理。』馬祖說道：『《維摩詰經》上說，四大皆無自主，身體也沒有我。沒有我執的見解，才能與道相應。大德如果認為四大有主，認為有我，那麼窮盡時間也無法領會道。』道遠慚愧地退下了。像道遠這樣的人還有七個，他們輪流與馬祖論道，馬祖都口若懸河，辯才無礙。皇帝和在場的僧眾無不稱讚，然後結束了辯論。 三年後，南嶽懷讓禪師圓寂。元和年間，著名儒士張正甫為他撰寫碑文，碑文上說：『天寶三年，觀音大師在衡岳圓寂，享年六十八歲，僧臘四十八年。元和十年，故大師弟子道一（Daoyi）的門人惟寬（Weikuan）、懷暉（Huaihui），感嘆世事變遷迅速，塔邊的樹木已經合抱粗細。他們擔心老一輩的人去世后，後來的學人無從瞭解情況，所以想要繼承先人的遺志，發揚祖師的功德。於是他們整理大師的生平行跡，託付于廢棄的文字，勉強記錄下無跡可尋的事蹟，以慰藉那無盡的思念，碑文上寫道：自從騰蘭（Tenglan）在此土弘揚佛法以來，已經將近千年。達磨（Damo）傳心法到第六代，分為兩個宗派。不經過最初的入門，就能直接頓悟佛的智慧，曹溪（Caoxi）的教義就是從這裡傳揚開來的。觀音（Guanyin）就是這個人。大師名諱懷讓（Huairang），是京兆杜氏（Jingzhao Du），他的祖先因為居住在安康（Ankang），就成了安康郡人。他從小就聰明過人，見解超群，所接觸的事物，看一遍就不會忘記。平時總是很安靜，不喜歡玩鬧。年少時就莊重嚴肅，讓人不敢輕視。他曾經默默地觀察靜止的水面，因而反觀自身，他的儀容端莊，就像在鏡子里一樣。他反覆觀察自己的影像，始終如一，心中豁然開朗，有所領悟。他還沒走幾步，就聽到空中傳來聲音說：佛』
【English Translation】 English version: Someone said, 'Since it has already been said that 'no-mind' is the Dao, and now it is said that body and mind are originally the Dao, isn't this contradictory?' Mazu (Master Ma) said, ''No-mind' is the Dao. When the mind is extinguished, the Dao ceases to exist. Mind and Dao are originally one, so it is said that 'no-mind' is the Dao. Body and mind are originally the Dao, and the Dao is originally body and mind. Since body and mind are originally empty, the Dao, when traced to its source, is also non-existent.' Daoyuan (Dao Yuan) said, 'Observing the Zen master's physical form, which is very small, yet he understands this principle.' Mazu said, 'You only see the mountain monk's appearance, but you do not see the mountain monk's non-appearance.' Daoyuan said, 'Please, Zen master, explain the principle of non-appearance from the appearance.' Mazu said, 'The Vimalakirti Sutra says, 'The four great elements have no master, and the body also has no self. Seeing without self is in accordance with the Dao.' If you, great virtuous one, believe that the four great elements have a master and that there is a self, then you will never be able to understand the Dao, even after countless eons.' Daoyuan retreated in shame. There were seven others like Daoyuan who took turns discussing the Dao with Mazu, and Mazu's eloquence flowed freely. The emperor and the assembly all praised him and then ended the discussion. Three years later, Nanyue Huairang (Huairang of Nanyue) Zen master passed away. During the Yuanhe era, the famous Confucian scholar Zhang Zhengfu (Zhang Zhengfu) wrote his epitaph, which said: 'In the third year of the Tianbao era, the Guanyin (Avalokiteśvara) Master passed away at Hengyue (Mount Heng), at the age of sixty-eight, with forty-eight years as a monk. In the tenth year of the Yuanhe era, Weikuan (Weikuan) and Huaihui (Huaihui), disciples of the late Master Daoyi (Daoyi), lamented the rapid changes of the world and that the trees by the pagoda had already grown thick. They feared that with the passing of the older generation, later scholars would have no way to understand the situation, so they wanted to inherit the legacy of their predecessors and promote the merits of the patriarch. Therefore, they compiled the master's life and deeds, entrusting them to discarded writings, barely recording the traceless events to console the endless thoughts. The epitaph reads: Since Tenglan (Tenglan) propagated the Dharma in this land, it has been almost a thousand years. Damo (Bodhidharma) transmitted the mind-Dharma to the sixth generation, dividing into two schools. Without going through the initial entry, one can directly attain the wisdom of the Buddha. The teachings of Caoxi (Caoxi) are propagated and believed from here. Guanyin (Avalokiteśvara) is that person. The master's name is Huairang (Huairang), of the Du family of Jingzhao (Jingzhao Du). His ancestors, because they lived in Ankang (Ankang), became people of Ankang Prefecture. From a young age, he was intelligent and had outstanding insights, and he never forgot what he had seen. He was always quiet and did not like to play. In his youth, he was dignified and serious, making people afraid to despise him. He once silently observed the still water and thus reflected on himself. His appearance was dignified, as if in a mirror. He repeatedly observed his image, always the same, and his mind suddenly opened up and he understood something. Before he had taken a few steps, he heard a voice in the air saying: Buddha.'
法津樑俟子而大。既應付囑。爾盍勉之。乃深割愛緣亟從剃落。以荊土律藏之微密也。大士智京在焉。攝衣從之。既進而儀法峻整冠于等輩。以嵩岳禪之泉海也。長安長老在焉。稽首咨之。既授而身心自在超出塵垢。厭離文字思會宗元。周法界以冥搜。指曹溪而遐舉。能大師方弘法施。學者如歸。涉其藩閫者十三焉。躋其堂室者又十一焉。師以後學弱齡分于末席。虛中而若無所受。善閉而唯恐有聞。能公異焉。置之座右。會一音吹萬有。衍方寸彌大千。同焉而支暢。異焉而吻合。同受秘印因為宗師。乃陟武當窮棲十霜。朅來衡岳終焉是托。般若勝概有觀音道場。宴居斯宇因以為號。或微言析理辨士順風而杜其口。或杖屨將撰山靈惜留而現於夢。遠自梁益。近從荊吳。云趨影附風動川至。靈山聖會古今一時。至矣哉。未始聞也。一公見性同德弘教鐘陵。郁為名家爾揚木鐸。而施及寬暉。繼傳心燈共鎮國土。乃追琢琬琰揭于故山。揚其耿光以示來劫。其受法弟子亦序列於左。式明我教之有開焉。
是歲。秘書監太子賓客賀知章夢遊帝居數日。寤乃請為道士。還鄉里。詔許之。以宅為于秋觀而居。又求周宮湖數頃為放生池。有詔賜鏡湖。剡川一曲。既行。帝賦詩。皇太子百宮餞送。卒年八十有六。知章晚節尤誕放。遨
【現代漢語翻譯】 現代漢語譯本： 法津（Dharma-vinaya，佛法和戒律）依靠梁俟子（Liang Si Zi）而發揚光大。既然你已經接受了囑託，就應該努力去做。於是他深深地割捨了世俗的愛戀，迅速地剃度出家。因為荊州（Jing Zhou）的律藏非常精微深奧，大士智京（Zhi Jing）就在那裡，他便跟隨智京學習。他進步很快，儀容法度莊嚴整肅，在同輩中出類拔萃。因為嵩岳（Song Yue）的禪法如泉海般廣闊，長安（Chang'an）的長老在那裡，他便前去叩拜請教。他接受了教誨，身心自在，超脫塵世的污垢。他厭倦了文字，思考領會宗門的根本。他的精神周遊法界，暗中探索真理，又遙指曹溪（Cao Xi），推崇六祖慧能大師（Huineng）。當時慧能大師正在大力弘揚佛法，學者們像歸家一樣前來求學。能夠進入他門墻的人有十三位，能夠登上他廳堂的人又有十一位。梁俟子以一個後學晚輩的身份，列于末席。他虛懷若谷，好像什麼都沒有學到；他嚴守口風，唯恐聽到什麼。慧能大師對他感到驚異，便把他安置在座位旁邊。他融會貫通，一音能吹奏出萬物，方寸之心能擴充套件到瀰漫整個大千世界。相同之處在於彼此貫通，不同之處在於彼此吻合。他接受了慧能大師的秘密印證，成爲了宗門的繼承人。於是他登上武當山（Wu Dang Mountain），隱居了十年。後來來到衡岳（Heng Yue），最終在那裡安身。般若（Prajna，智慧）殊勝的景象，有觀音（Avalokiteśvara）道場。他安居在這個地方，因此就以此為號。有時他用精微的語言分析事理，辯論者順著他的思路，啞口無言。有時他準備拄著枴杖離開，山神憐惜他，便在夢中顯現挽留他。遠從梁州（Liang Zhou）、益州（Yi Zhou），近從荊州、吳州（Wu Zhou）而來的人，像云一樣聚集，像影子一樣依附，像風吹過一樣迅速，像河流一樣涌來。靈山（Grdhrakuta Mountain）的聖會，古今一時。太好了啊，從未聽說過這樣的事情。一位名叫一公（Yi Gong）的人，見性與佛相同，品德高尚，在鐘陵（Zhong Ling）弘揚佛法。他鬱鬱蔥蔥，成爲了名家，你揚起木鐸，將佛法施及寬暉（Kuan Hui）。繼承傳授心燈，共同鎮守國土。於是追琢美玉，將他的事蹟刻在故鄉的山上，發揚他的光輝，以昭示後世。他的受法弟子也排列在左邊，以此表明我的教派是有傳承的。
這一年，秘書監太子賓客賀知章（He Zhizhang）夢遊天宮數日。醒來后便請求出家為道士，回到家鄉。皇帝下詔允許，將他的住宅改為于秋觀讓他居住。他又請求將周宮湖（Zhou Gong Lake）的幾頃土地作為放生池。皇帝下詔賜給他鏡湖（Jing Hu）、剡川（Shan Chuan）的一段。他出發的時候，皇帝賦詩，皇太子和百官為他餞行。他去世時八十六歲。賀知章晚年尤其放蕩不羈，經常遊玩。
【English Translation】 English version: Dharma-vinaya (the teachings and discipline of Buddhism) was greatly promoted by Liang Si Zi. Now that you have accepted the entrustment, you should strive to do it well. Therefore, he deeply severed worldly affections and quickly became a monk. Because the Vinaya Pitaka (collection of monastic rules) of Jing Zhou was very subtle and profound, and the great being Zhi Jing was there, he followed Zhi Jing to study. He progressed quickly, his demeanor and conduct were solemn and upright, surpassing his peers. Because the Chan (Zen) teachings of Song Yue were as vast as a spring sea, and the elder of Chang'an was there, he went to prostrate and inquire. He received the teachings, his body and mind were free, transcending the defilements of the world. He grew weary of words and pondered the fundamental source of the sect. His spirit traveled throughout the Dharma realm, secretly exploring the truth, and he remotely pointed to Cao Xi, praising the Sixth Patriarch Huineng. At that time, Huineng was vigorously propagating the Dharma, and scholars came to study as if returning home. Thirteen were able to enter his gate, and eleven were able to ascend his hall. Liang Si Zi, as a junior student, was placed at the end of the line. He was humble and receptive, as if he had received nothing; he was careful with his words, fearing to hear anything. Huineng was amazed by him and placed him next to his seat. He was able to unify and connect, one sound could play all things, and an inch of heart could expand to fill the entire universe. The similarities were that they were interconnected, and the differences were that they were in harmony. He received the secret seal of Huineng and became the successor of the sect. Therefore, he ascended Wu Dang Mountain and lived in seclusion for ten years. Later, he came to Heng Yue and finally settled there. The magnificent scenery of Prajna (wisdom) has the Avalokiteśvara (Guanyin) Bodhimanda (place of enlightenment). He resided in this place, and therefore took this as his name. Sometimes he analyzed principles with subtle words, and debaters, following his train of thought, were left speechless. Sometimes he prepared to leave with his staff, but the mountain spirit, pitying him, appeared in a dream to persuade him to stay. People came from afar from Liang Zhou and Yi Zhou, and nearby from Jing Zhou and Wu Zhou, gathering like clouds, clinging like shadows, swift as the wind, and flowing like rivers. The sacred assembly of Grdhrakuta Mountain was like a moment in both ancient and modern times. How wonderful, I have never heard of such a thing. A person named Yi Gong, whose nature was the same as the Buddha, and whose virtue was high, propagated the Dharma in Zhong Ling. He flourished and became a famous figure, you raised the wooden bell and bestowed the Dharma upon Kuan Hui. Inheriting and transmitting the lamp of the mind, together guarding the country. Therefore, he carved beautiful jade and inscribed his deeds on the mountains of his hometown, promoting his glory to show to future generations. His disciples who received the Dharma are also listed on the left, to show that my sect has a lineage.
In this year, He Zhizhang, the Secretary Supervisor and Guest of the Crown Prince, dreamed of traveling to the imperial palace for several days. Upon waking, he requested to become a Taoist priest and return to his hometown. The emperor issued an edict allowing it, and his residence was converted into the Yuqiu Temple for him to live in. He also requested several acres of Zhou Gong Lake to be used as a release pond. The emperor issued an edict granting him a section of Jing Hu and Shan Chuan. When he departed, the emperor composed a poem, and the Crown Prince and officials saw him off. He died at the age of eighty-six. He Zhizhang was particularly unrestrained in his later years and often traveled.
嬉里巷。自號四明狂客及秘書外監。每醉輒屬辭筆不停。書咸有可觀。而未始刊飾。善草隸。好事者具筆硯從之。意有所愜不復拒然。紙才數十字。世傳以為寶。字季真。陸象先少與之善。嘗謂人曰。季真清談風流。吾一日不見則鄙吝生矣。
四年。召遺士吳筠見大同殿。帝問道要。對曰。深於道者無如老子五千文。其餘徒喪紙紮耳。復問神仙治煉法。對曰。此野人事。積歲月求之。非人主宜留意。筠每開陳皆名教世務。以微言諷天下。天下重之。沙門嫉其見遇。而高力士素事佛。共短筠于帝。筠知不得留。辭還山。下詔為立道館。后徒芽山由會稽剡中卒。初筠見惡于力士而斥。故文章深詆釋氏。議者譏其背向。時淅西觀察使陳少游大惡筠所為。因命法師神邕者著論折之。邕著翻迷論以訂其妄。筠論遂廢。給事中竇紹見邕論嘆曰。邕可謂塵外摩尼。論中獅子。
天寶五年五月。制天下度僧尼。並令祠部給牒。今謂之祠部者。自是而始。
是歲。不空三藏自西域還。詔入內結壇為帝灌頂。賜號智藏國師。時方士羅思遠者以術得幸。有旨令與不空驗優劣。他日會於便殿。思遠持如意向之。言論次。不空就取如意投諸地。命思遠舉之。思遠饒力不能動。帝擬自取。不空笑曰。三郎彼如意影耳。即舉手中如
【現代漢語翻譯】 嬉里巷。自號四明狂客及秘書外監。他經常在醉酒後不停地寫作，文辭頗有可觀之處，但從不加以修飾。擅長草書和隸書。喜歡他作品的人會帶著筆墨跟隨他，如果他心情好，也不會拒絕。往往寫出的紙不過數字，但世人卻將之視為珍寶。他的字是季真。陸象先年輕時與他交好，曾對人說：『季真清談風流，我一天不見他，就覺得鄙俗之氣頓生。』
四年，玄宗召見隱士吳筠（Wu Yun）于大同殿。玄宗問他為政的要領。吳筠回答說：『深刻闡述「道」的，莫過於老子的《道德經》五千言，其餘的不過是徒費紙墨罷了。』玄宗又問關於神仙修煉之法。吳筠回答說：『這是山野之人的事，需要花費大量時間去追求，不是君王應該關注的。』吳筠每次進言，都涉及名教和世務，用隱晦的語言勸諫皇帝，天下人都很看重他。佛教僧人嫉妒他受到皇帝的賞識，而高力士（Gao Lishi）一向信奉佛教，便一起在皇帝面前詆譭吳筠。吳筠知道自己不能久留，便辭官回山。玄宗下詔為他建立道觀。後來他遷居到芽山，在會稽剡中去世。當初吳筠被高力士厭惡而被排斥，所以文章中常常詆譭佛教。議論的人批評他前後不一。當時浙西觀察使陳少游非常厭惡吳筠的所作所為，於是命令法師神邕（Shen Yong）著書駁斥他。神邕著《翻迷論》來糾正吳筠的謬論，吳筠的言論於是被廢止。給事中竇紹看到神邕的論著後感嘆道：『神邕真可謂是塵世之外的摩尼寶珠，論著中的獅子。』
天寶五年五月，朝廷下令對天下僧尼進行登記，並命令祠部頒發度牒。現在所說的祠部，就是從這個時候開始的。
這年，不空三藏（Bukong Sanzang）從西域返回，皇帝下詔讓他入宮結壇，為自己灌頂。賜號智藏國師。當時方士羅思遠（Luo Siyuan）以方術得到皇帝的寵幸，皇帝下旨讓他與不空三藏驗證誰的法術更高明。一天，他們在便殿相會。羅思遠拿著如意指向不空三藏。言談之間，不空三藏拿過如意扔在地上，命令羅思遠撿起來。羅思遠力氣很大，卻無法撼動如意。皇帝想要親自去拿，不空三藏笑著說：『三郎，那只是如意的影子罷了。』隨即舉起手中的如意。
【English Translation】 'Xi Lixiang', styled himself 'Siming Madman' and 'Secretary of the Outer Court'. He would write incessantly whenever drunk, and his writings were quite remarkable, though he never polished them. He excelled in cursive and clerical scripts. Those who admired his work would follow him with writing implements, and if he was in a good mood, he would not refuse. Often, he would only write a few dozen characters on a piece of paper, but the world treasured them. His courtesy name was 'Jizhen'. 'Lu Xiangxian' was close to him in his youth and once said to others, 'Jizhen's conversation is refined and elegant. If I don't see him for a day, I feel that vulgarity arises within me.'
In the fourth year, Emperor Xuanzong summoned the recluse 'Wu Yun' to the 'Datong' Hall. The Emperor asked him about the essentials of governance. 'Wu Yun' replied, 'That which profoundly elucidates the 'Dao' is none other than 'Laozi's' five thousand-word 'Dao De Jing'. The rest is merely a waste of paper and ink.' The Emperor then asked about the methods of cultivating immortality. 'Wu Yun' replied, 'These are matters for those who dwell in the mountains and fields, requiring a great deal of time to pursue, and are not something that a ruler should concern himself with.' Each time 'Wu Yun' spoke, he touched upon the teachings of Confucianism and worldly affairs, using subtle language to advise the Emperor, and the world greatly respected him. Buddhist monks were jealous of the Emperor's favor towards him, and 'Gao Lishi', who had always been a devout Buddhist, joined them in slandering 'Wu Yun' before the Emperor. 'Wu Yun', knowing that he could not stay long, resigned and returned to the mountains. The Emperor issued an edict to build a Taoist temple for him. Later, he moved to 'Ya' Mountain and died in 'Kuaiji Shanzhong'. Initially, 'Wu Yun' was disliked and ostracized by 'Gao Lishi', so his writings often criticized Buddhism. Those who discussed this criticized him for being inconsistent. At that time, 'Chen Shaoyou', the Inspector of 'Zhexi', greatly disliked 'Wu Yun's' actions, so he ordered the Dharma Master 'Shen Yong' to write a treatise refuting him. 'Shen Yong' wrote 'Fan Mi Lun' (Treatise on Overturning Delusion) to correct 'Wu Yun's' fallacies, and 'Wu Yun's' arguments were thus abandoned. 'Dou Shao', a 'Geishizhong' (Official of the Chancellery), sighed upon seeing 'Shen Yong's' treatise, saying, 'Shen Yong' can truly be called a 'Mani' jewel beyond the dust, a lion among treatises.'
In the fifth month of the fifth year of the 'Tianbao' era, the court ordered the registration of all monks and nuns in the empire, and ordered the 'Cibu' (Ministry of Rites) to issue ordination certificates. The 'Cibu' that is referred to today began from this time.
In this year, 'Bukong Sanzang' returned from the Western Regions. The Emperor issued an edict for him to enter the palace to establish an altar and perform the 'Abhisheka' (consecration) ceremony for him. He was bestowed the title 'Zhizang Guoshi' (National Teacher of Wisdom Treasury). At that time, the alchemist 'Luo Siyuan' gained the Emperor's favor through his arts, and the Emperor issued an edict for him to verify who was more skilled with 'Bukong Sanzang'. One day, they met in the side hall. 'Luo Siyuan' held a 'Ruyi' (scepter) and pointed it at 'Bukong Sanzang'. During the conversation, 'Bukong Sanzang' took the 'Ruyi' and threw it on the ground, ordering 'Luo Siyuan' to pick it up. 'Luo Siyuan' was very strong, but he could not move the 'Ruyi'. The Emperor wanted to pick it up himself, but 'Bukong Sanzang' smiled and said, 'Third Son, that is merely the shadow of the 'Ruyi'.' He then raised the 'Ruyi' in his hand.
意示之。思遠欽服而罷。不空凡祈禱必張繡座。手持木神誦咒擲之。神自立千座。四眾環視必見其神目吻瞬動。所禱雖造化之功可奪也。朝野奉之如佛焉。
十一年。潤州鶴林寺徑山大師玄素卒。左補闕李華制碑。其略曰。嗚呼。菩提位中六十一夏。父母之生八十五年。赴哀位者可思量否。至有浮江而奠。望寺而哭。十里華雨。四天香云。幡幢蓋網。光蔽日月。以其月二十一日。四眾等號捧全身。建塔于黃鶴山西原象法也。州伯邑宰執喪師之禮。率申哀慕。江湖震悼。曩于寺內移居高松。互偃涅槃之夕。椅桐雙枯。虎狼哀號。聲破山谷。人祇慘慟。天地晦冥。及發隱登原。風雨如掃。慈烏覆野。靈鶴徊翔。有情無情德至皆感。門人法鏡．法海親奉微言。繕崇龕座。菩薩戒弟子故吏部侍郎齊翰．故刑部尚書張均．故江東採訪使劉日正．故廣東都督梁升．故潤州刺史徐嶠韋昭理．故給事中韓延賞．故御史中丞李丹。道流人望莫盛於此。弟子嘗聞道于徑山。猶樂正子春之於夫子也。洗心瞻仰天漢彌高。鏡公門人悟甚深者大理評事楊詣。過去聖賢諸功德藏。志之所至無不聞知。魯史從告。況乎傳信。其文曰。
濁金清鏡在爾銷煉。磨之瑩之功至乃見。膏漬注然光明外遍。陽升律應草木皆變。啟迪喑瞽唯吾大師。息
【現代漢語翻譯】 現代漢語譯本：不空大師用意念向思遠示意，思遠欽佩地信服並停止了（進一步的行動）。不空凡是祈禱，必定張設繡座，手持木神像誦唸咒語並投擲出去。神像會自行豎立起成千上萬的座位。在場的僧俗四眾環顧四周，必定能看見神像的眼睛和嘴巴在眨動。他所祈禱的事情，即使是造化之功也可以改變。朝廷和民間都像對待佛一樣敬奉他。
（唐德宗）十一年，潤州鶴林寺的徑山大師玄素圓寂。左補闕李華為他撰寫碑文，碑文大略是：『唉！在菩提之位中度過了六十一年的歲月，父母養育了他八十五年。前往弔唁的人們，他們的心情是多麼沉重啊！甚至有人在江上遙祭，對著寺廟的方向哭泣。天空中飄落了十里的花雨，四面八方涌來香云，幡幢寶蓋交織成網，光芒遮蔽了日月。』在當月的二十一日，僧俗四眾號啕大哭，捧著大師的全身，在黃鶴山西邊的原野上建造佛塔，以示傚法。潤州的地方長官們以對待老師的禮節來辦理喪事，表達深深的哀思，整個江湖都為之震動。過去大師在寺內移居到高大的松樹旁，相互依偎著進入涅槃之夜，（大師圓寂后）椅子和桐樹都枯萎了，虎狼悲哀地嚎叫，聲音響徹山谷，人和神都感到悲傷，天地一片昏暗。等到出殯安葬時，風雨如掃，慈烏遍佈原野，靈鶴在空中迴旋飛翔。有情眾生和無情之物，都因大師的德行而感動。門人法鏡、法海親自領受大師的教誨，修繕龕座。受過菩薩戒的弟子，包括前吏部侍郎齊翰、前刑部尚書張均、前江東採訪使劉日正、前廣東都督梁升、前潤州刺史徐嶠韋昭理、前給事中韓延賞、前御史中丞李丹。道行和聲望沒有人能超過他們。弟子我曾經在徑山大師那裡聽聞佛法，就像樂正子春對待孔子一樣。洗滌心靈，仰望大師的德行，如同仰望天上的銀河一樣高遠。法鏡的門人中，領悟最深刻的是大理評事楊詣。大師是過去聖賢諸功德的寶藏，只要立下志向，沒有不能聽聞和知曉的。魯國的史官都能如實記載，更何況是傳播大師的教誨呢？』碑文寫道：
『渾濁的金子和明亮的鏡子，都在你的熔爐中銷熔和錘鍊。打磨它，擦亮它，功夫到了自然會顯現光明。膏油滋潤，光明向外普照。陽氣上升，音律相應，草木都會發生變化。開啟瘖啞和盲聾，只有我的大師才能做到。停止……』
【English Translation】 English version: Bukong (Amoghavajra) indicated his intention to Siyuan (Si Yuan) through his mind, and Siyuan admiringly obeyed and stopped (further actions). Whenever Bukong (Amoghavajra) prayed, he would set up an embroidered seat, hold a wooden deity statue, chant mantras, and throw it out. The deity statue would erect thousands of seats on its own. The four assemblies of monks and laypeople present would look around and surely see the deity's eyes and mouth blinking. The things he prayed for, even the work of creation, could be changed. The court and the people revered him as if he were a Buddha.
In the eleventh year (of Emperor Dezong of Tang), Xuan Su, the Jing Shan (Mount Jing) Master of Helin Temple in Runzhou (Run Zhou), passed away. Li Hua, the Left Reminder, wrote an epitaph for him, which roughly said: 'Alas! He spent sixty-one summers in the position of Bodhi, and his parents raised him for eighty-five years. Those who went to mourn, how heavy were their hearts! Some even offered sacrifices from afar on the river, weeping towards the temple. Flower rain fell for ten li (Chinese mile), and fragrant clouds surged from all directions. Banners and canopies intertwined, their light obscuring the sun and moon.' On the twenty-first day of that month, the four assemblies of monks and laypeople wailed and held the Master's whole body, building a pagoda in the western wilderness of Yellow Crane Mountain to show emulation. The local officials of Runzhou (Run Zhou) handled the funeral with the etiquette due to a teacher, expressing deep sorrow, and the entire Jianghu (martial arts world) was shaken. In the past, the Master moved to live beside a tall pine tree in the temple, leaning against each other into the night of Nirvana. (After the Master passed away) the chair and the paulownia tree withered, tigers and wolves howled sadly, their voices echoing through the valleys, and people and gods felt sorrow, and heaven and earth were dark. When the funeral procession set out and ascended the mountain, the wind and rain swept clean, compassionate crows covered the fields, and auspicious cranes circled in the sky. Sentient beings and insentient objects were all moved by the Master's virtue. Disciples Fajing (Fa Jing) and Faha (Fa Hai) personally received the Master's teachings and repaired the shrine. Disciples who had received the Bodhisattva precepts included the former Vice Minister of the Ministry of Personnel Qi Han, the former Minister of the Ministry of Justice Zhang Jun, the former Jiangdong (Jiang Dong) Investigating Commissioner Liu Rizheng (Liu Ri Zheng), the former Guangdong (Guang Dong) Governor Liang Sheng, the former Runzhou (Run Zhou) Prefect Xu Qiao Wei Zhaoli (Xu Qiao Wei Zhao Li), the former Advisory Official Han Yanshang (Han Yan Shang), and the former Censor-in-Chief Li Dan. No one surpassed them in virtue and reputation. I, your disciple, once heard the Dharma from Jing Shan (Mount Jing) Master, just as Yue Zheng Zichun (Yue Zheng Zi Chun) treated Confucius. Washing my heart, I look up to the Master's virtue, as high as the Milky Way in the sky.' The epitaph wrote:
'Turbid gold and bright mirrors are melted and refined in your furnace. Polish it, brighten it, and when the effort is complete, the light will naturally appear. Ointment nourishes, and light shines outward everywhere. Yang rises, and the rhythm responds, and plants and trees will change. Opening the mute and deaf, only my Master can do it. Stop...'
言成教舍法興悲。辰極不動風波自移。境由心寂道與人隨。杳然玄默湛入無為。性本非垢云何凈除。身心宴寂大極淪胥。內光無盡萬境同如。甘露正味琉璃妙器。遍施大千無同無異。度未度者化周緣備。道樹忽枯涅槃時至。我無生滅隨世因緣。吉祥殿上應化諸天。寂寂靈塔滔滔逝川。恒沙劫壞智月常圓。
十二年。西蕃寇圍涼州。帝命三藏不空祈陰兵救之。空誦仁王密語數番。有神介冑而至。帝親見之。問曰神謂誰。空曰北方毗沙門天王長子也。空誦密語遣之。數日涼州捷報。有神兵至威武雄盛。賊畏懼。卷甲而去。帝悅。詔天下軍壘皆立毗沙門天王祠。
隆興佛教編年通論卷第十六 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十七
隆興府石室沙門 祖琇 撰
唐
天寶十三年。左溪玄朗禪師卒。師如意中得度。就會稽印宗法師啇略律部。依恭禪師研究心法。行頭陀教。初南嶽惠聞禪師悟法華宗旨以授慧思禪師。思授天臺智者。智者授灌頂。頂傳縉雲威大師。縉雲威傳東陽威。朗奉事東陽盡傳其道。重山深林怖畏之地。獨處巖穴凡三十年。宴坐左溪因以為號。每曰泉石可以洗昏蒙。云松可以遺身世。吾以此始亦以此終。建立精舍
【現代漢語翻譯】 現代漢語譯本： 言語成就教化，捨棄自我而興起慈悲。宇宙的中心不動搖，風波自然轉移。境界因內心寂靜而顯現，道與人相隨。深遠玄妙，寂靜無聲，融入無為的境界。自性原本清凈，何須再行凈化？身心安寧寂靜，融入偉大的寂滅。內在的光芒無盡，萬物境界皆相同。甘露是真正的美味，琉璃是精妙的器皿。普遍施予大千世界，無有差別。度化尚未得度之人，教化圓滿周備。菩提樹忽然枯萎，涅槃的時刻到來。我沒有生滅，隨順世間的因緣。在吉祥殿上應化為諸天。寂靜的靈塔，滔滔逝去的河流。即使經過恒河沙數般的劫難，智慧之月依然常圓。 十二年，西蕃（古代中國對吐蕃的稱呼）軍隊包圍涼州。皇帝命令三藏（精通佛經者）不空（人名）祈求陰兵救援。不空誦唸《仁王經》的秘密咒語多次，有神靈身披盔甲而來。皇帝親自見到他，問道：『神是誰？』不空說：『是北方毗沙門天王（佛教護法神）的長子。』不空誦唸秘密咒語遣送他離開。幾天後，涼州傳來捷報，說有神兵到來，威武雄壯，賊人畏懼，丟棄盔甲而逃。皇帝高興，詔令天下軍營都建立毗沙門天王祠。 《隆興佛教編年通論》卷第十六 卍新續藏第 75 冊 No. 1512 《隆興編年通論》 《隆興佛教編年通論》卷第十七 隆興府石室沙門 祖琇 撰 唐 天寶十三年，左溪玄朗禪師圓寂。禪師在如意（地名）中得度，在會稽（地名）與印宗法師商討研究律部，依止恭禪師研究心法，奉行頭陀（苦行）教義。當初南嶽惠聞禪師領悟《法華經》的宗旨，傳授給慧思禪師。慧思傳授給天臺智者（智顗）。智者傳授給灌頂。灌頂傳給縉雲威大師。縉雲威傳給東陽威。玄朗侍奉東陽，盡得其道。在重山深林等令人怖畏的地方，獨自居住在巖穴中三十年。因在左溪宴坐而以此為號。他常說：『泉水和石頭可以洗滌昏昧，雲和松樹可以忘卻身世。我因此開始，也因此結束。』於是建立精舍。
【English Translation】 English version: Words accomplish teaching, abandoning self to arouse compassion. The cosmic center remains unmoved, while worldly disturbances naturally shift. The realm arises from the stillness of the mind, the Dao follows the person. Profound and silent, merging into the state of non-action. The nature is originally pure, why purify it further? Body and mind are peaceful and still, merging into the great extinction. The inner light is endless, all realms are the same. Nectar is the true flavor, and crystal is the exquisite vessel. Universally bestow upon the great thousand worlds, without difference. Liberate those who have not yet been liberated, and complete the cycle of teaching. The Bodhi tree suddenly withers, and the moment of Nirvana arrives. I have no birth or death, following the causes and conditions of the world. Transforming into the heavens in the auspicious palace. Silent spiritual pagoda, the rushing river. Even after countless kalpas like the sands of the Ganges, the moon of wisdom remains eternally round. In the twelfth year, the Western Tibetans (ancient Chinese name for Tibet) besieged Liangzhou. The Emperor ordered the Tripitaka (master of Buddhist scriptures) Bukong (name) to pray for the aid of spirit soldiers. Bukong recited the secret mantra of the 'Benevolent King Sutra' several times, and a spirit appeared in armor. The Emperor saw him in person and asked, 'Who is this spirit?' Bukong said, 'He is the eldest son of the Northern Heavenly King Vaisravana (Buddhist guardian deity).' Bukong recited the secret mantra to send him away. A few days later, a victory report came from Liangzhou, saying that spirit soldiers had arrived, mighty and majestic, and the bandits were afraid and fled, abandoning their armor. The Emperor was pleased and ordered that shrines to the Heavenly King Vaisravana be established in all military camps throughout the land. 'Comprehensive Treatise on Buddhism during the Longxing Era', Volume 16 'Supplement to the Buddhist Canon, Series 75, No. 1512, Comprehensive Treatise on the Longxing Era' 'Comprehensive Treatise on Buddhism during the Longxing Era', Volume 17 Compiled by Zuxiu, a Shramana (Buddhist monk) of the Stone Chamber in Longxing Prefecture Tang Dynasty In the thirteenth year of the Tianbao era, Chan Master Xuanlang of Zuoqi passed away. The Chan Master attained enlightenment in Ruyi (place name), discussed and studied the Vinaya (monastic rules) with Dharma Master Yinzong in Kuaiji (place name), studied the mind-dharma under Chan Master Gong, and practiced the ascetic teachings of the Dhuta (ascetic practices). Initially, Chan Master Huiwen of Nanyue realized the essence of the 'Lotus Sutra' and transmitted it to Chan Master Huisi. Huisi transmitted it to Zhiyi, the Tiantai Master. Zhiyi transmitted it to Guanding. Guanding transmitted it to Great Master Jin Yunwei. Jin Yunwei transmitted it to Dongyang Wei. Xuanlang served Dongyang and fully received his teachings. In fearful places such as deep mountains and forests, he lived alone in caves for thirty years. He took his name from meditating in Zuoqi. He often said, 'Springs and stones can wash away ignorance, clouds and pines can forget the world. I began with this, and I will end with this.' So he established a monastery.
約而不陋。跪懺其間。奉觀音上聖。愿生兜率親近彌勒。心不離定口不嘗藥。或衣弊食絕布紙而綻。掬泉而齋。如繒纊之溫。如滑甘之飽。或問萬行俱空云何苦行。答曰。本無苦樂。妄習為因。眾生妄除。我苦障盡。又問山水自利如聚落何。對曰。名香挺根于海岸。如來成道于雪山。未聞籠中比夫寥廓也。一日告門人曰。吾五印道成。萬行無得。戒為心本。爾等師之。言訖而逝。春秋八十有二。弟子神邕．玄凈．法燈．清辨．湛然等數十人傳其教。補闕李華志其碑陰略曰。禪師誨人匪倦。講不待眾。一郁多羅四十餘載。一尼師壇終身不易。食不重味。居必偏廈。非披閱聖教不空然一燭。非瞻禮尊儀不虛行一步。其微細修心皆修律法之制。是以遠方沙門鄰境耆宿擁室填門。乍冬腸夏陰不召而自至也。其後翰林梁肅深得臺教之旨趣。嘗著天臺法門議曰。修釋氏之訓者務三而已。曰戒定慧。斯道也。始於發心。成於妙覺。經緯於三乘。道達于萬行。而能事備矣。昔法王出世由一道清凈。用一音演法。機感不同所聞益異。故五時五味半滿權實偏圓小大之義播於諸部。粲然殊流。要其所歸無越一實。故經曰。雖說種種道。其實為佛乘。又曰。開方便門。示真實相。喻之以眾流入海。標之以不二法門。自他兩得同詣秘密。此教之所
由作也。洎鶴林滅而法網散。神足隱而宗涂異。各權所得㸦為矛盾。更作其中或三昧示生。四依出現。應機不等。持論亦別。故攝論．地持．成實．唯識之類分路並作。非有非空之談莫能一貫。既而去聖滋遠。其風東扇。說法者桎梏于文字莫之自解。習禪者虛無其性相不可牽復。是此者非彼。未證者謂證。慧解之道流以亡反。身口之事蕩而無章。於是法門之大統或幾乎息矣。既而教不終否至人利見。慧聞慧思或躍相繼。法雷之震未普。故木鐸重授于天臺大師。大師像身子善現之超悟。備帝堯大舜之休相。贊龍樹之遺論。從南嶽之妙解。然後用三種止觀成一事因緣。括萬法於一心。開十乘於八教。戒定慧之說。空假中之觀。坥然明白可舉而行。是故教無遺法。法無棄人。人無廢心。心無擇行。行有所證。證有其宗。大師教門所以為盛。故其在世也光照天下為帝王師範。其去世也往來上界為慈氏輔佐。卷舒于普門示現。降德為如來所使。皆位境智。蓋無得而稱焉。於戲。應跡雖往。微言不墜。習之者猶足以抗折百家昭示三藏。又況聞而能思。思而能修。修而能信。信而不已者歟。斯人也雖曰未證。吾必謂之近矣。今之人正信者鮮。啟禪關者或以無佛無法何罪何善之化。化中人已下。馳騁愛慾之徒。出入衣冠之類。以為斯言
【現代漢語翻譯】 現代漢語譯本： 這是由『作』（人為）造成的。自從鶴林（指佛陀涅槃之地拘尸那迦）寂滅，佛法之網散開，神通隱沒，各宗的道路變得不同。各自執著于自己所理解的，形成了矛盾。其中，或者有三昧（專注）示現，四依（指比丘所依的四種生活資源）出現，應機施教的方式不同，所持的理論也各異。所以，《攝大乘論》、《地持論》、《成實論》、《唯識論》等各自發展。關於『非有非空』的討論，無法統一。之後，距離聖人越來越遠，這種風氣向東傳播。說法的人被文字束縛，無法自我解脫。修習禪定的人，其性相虛無，無法把握。認為這個是對的，那個就是錯的。沒有證悟的人，卻說自己已經證悟。智慧解脫的道路，因為背離正道而衰亡。身口的行為，放蕩而沒有章法。因此，佛法的大統幾乎要斷絕了。 之後，教法不會永遠衰敗，有德之人會出現。慧聞、慧思相繼而出。但佛法的震動還不夠普遍，所以天臺大師再次傳授佛法。大師具有像身子（舍利弗，智慧第一的佛陀弟子）善現（須菩提，解空第一的佛陀弟子）一樣的超凡悟性，具備帝堯、大舜一樣的美好品德。讚揚龍樹菩薩遺留下來的理論，繼承南嶽慧思的微妙見解。然後用三種止觀（體空觀、假名觀、中道觀）成就一大事因緣，將萬法歸納於一心，在八教（藏、通、別、圓四教和化儀、化法四教）中開顯十乘觀法（觀不可思議境、起慈悲心、運用智慧、破除法愛、知障入真、修正助道、安立道品、隨緣止觀、具足方便、證入位次）。戒、定、慧的學說，空、假、中的觀法，都非常明白，可以實踐。因此，教法沒有遺漏，佛法沒有拋棄任何人，人沒有荒廢自己的心，心沒有選擇性的修行，修行有所證悟，證悟有其宗旨。大師的教門因此而興盛。所以，他在世的時候，光照天下，是帝王的師範。他去世后，往來於上界，是彌勒菩薩的輔佐。在普門示現，降臨人世，被如來所使用。他的位、境、智，都無法用語言來形容。 唉！應化之跡雖然已經過去，但精妙的教言沒有衰落。學習它的人，仍然足以駁倒各種學說，彰顯三藏的真義。更何況是聽了之後能夠思考，思考之後能夠修行，修行之後能夠深信，深信而不停止的人呢？這種人即使說還沒有證悟，我也一定會說他離證悟不遠了。現在的人，真正信仰的人很少。開啟禪關的人，或者用『無佛無法，何罪何善』的說法來教化中等以下的人，放縱愛慾之徒，出入于官場的人，都認為這種說法是對的。
【English Translation】 English version: This is caused by 'action' (human effort). Since Kakorin (Kushinagar, the place where the Buddha entered Nirvana) became silent and the net of Dharma scattered, the supernatural powers disappeared and the paths of each sect became different. Each clings to what they understand, forming contradictions. Among them, there may be Samadhi (concentration) manifestations, the appearance of the Four Supports (the four resources that bhikkhus rely on for living), and the methods of teaching according to the occasion are different, and the theories held are also different. Therefore, the Saṃgraha-mahāyāna-sūtra, Bodhisattvabhumi, Satya-siddhi-shastra, Vijñapti-mātratā and other theories developed separately. Discussions about 'neither existence nor non-existence' cannot be unified. Afterwards, the distance from the saints became farther and farther, and this trend spread eastward. Those who preach are bound by words and cannot free themselves. Those who practice meditation have a void nature that cannot be grasped. Thinking this is right, that is wrong. Those who have not attained enlightenment say that they have attained enlightenment. The path of wisdom and liberation declines because it deviates from the right path. The actions of body and mouth are dissolute and without order. Therefore, the great unity of the Dharma is almost cut off. After that, the teachings will not always decline, and virtuous people will appear. Huiwen and Huisi appeared one after another. However, the shaking of the Dharma is not yet widespread, so the Tiantai Master taught the Dharma again. The master has the extraordinary enlightenment like Shariputra (Śāriputra, the Buddha's disciple who is the first in wisdom) and Subhuti (Subhūti, the Buddha's disciple who is the first in understanding emptiness), and possesses the beautiful virtues like Emperor Yao and Emperor Shun. He praised the theories left by Nagarjuna Bodhisattva and inherited the subtle insights of Nanyue Huisi. Then, he used the three kinds of cessation and contemplation (contemplation of emptiness, contemplation of provisional existence, contemplation of the middle way) to accomplish the great event of cause and condition, summarized all dharmas in one mind, and revealed the ten vehicles (observing the inconceivable realm, arousing compassion, using wisdom, breaking the love of Dharma, knowing obstacles and entering the truth, correcting auxiliary paths, establishing the qualities of the path, following conditions to stop and observe, possessing skillful means, and entering the position) in the eight teachings (the four teachings of Tripitaka, Common, Distinct, and Perfect, and the four teachings of teaching methods and transformation methods). The doctrines of precepts, concentration, and wisdom, and the contemplations of emptiness, provisional existence, and the middle way are all very clear and can be practiced. Therefore, the teachings have no omissions, the Dharma does not abandon anyone, people do not waste their minds, the mind does not selectively practice, practice has attainment, and attainment has its purpose. The master's teachings are therefore prosperous. Therefore, when he was alive, he illuminated the world and was a teacher of emperors. After his death, he traveled to the upper realms and was an assistant to Maitreya Bodhisattva. He manifested in the Universal Gate and descended to the world to be used by the Tathagata. His position, realm, and wisdom cannot be described in words. Alas! Although the traces of incarnation have passed, the subtle teachings have not declined. Those who study it are still enough to refute various theories and highlight the true meaning of the Tripitaka. Moreover, what about those who can think after listening, practice after thinking, believe deeply after practicing, and do not stop believing? Even if such a person says that he has not yet attained enlightenment, I will definitely say that he is not far from enlightenment. Nowadays, there are few people who truly believe. Those who open the Zen gate, or use the saying 'no Buddha, no Dharma, what sin, what good' to teach people of middle and lower levels, those who indulge in love and desire, and those who enter and leave officialdom, all think that this saying is correct.
至矣。且不逆耳。故從其門者若飛蛾之赴明燭。破塊之落空谷。殊不知坐致燋爛而莫能自出。雖欲益之而實損之。與夫眾魔外道為害一揆。由是觀之。此宗之大訓。此教之旁濟。其于天下為不侔矣。自智者傳法五世至今湛然大師中興其道。為予言之如此。故錄之以繫於篇。
是歲。魯山令元德秀卒。德秀字紫芝。河南人。少孤事母孝。舉進士不忍去左右。自負其母至京師。母亡廬墓側。刺血寫佛經數千言。絕筆感異香芬馥彌日而息。食不鹽酪。籍無茵席。調南和尉。德秀不及親在而娶。不肯婚。人以為不可絕嗣。答曰。兄有子。先人得祀。吾何娶為。初兄子襁褓喪親。無資得乳媼。德秀自乳之。數日涌流。能食乃止。家苦貧。求為魯山令。歲滿笥餘一縑。駕柴車還。愛陸渾佳山水乃定居。家無仆妾。歲饑日或不㸑。嗜酒陶然鼓琴以自娛。房管每見德秀嘆息曰。見紫芝眉宇。使人名利之心都盡。蘇源明嘗語人曰。吾不幸生衰俗。所不恥者識元紫芝也。及卒。家唯枕履簞瓢而已。族弟元結哭之慟。或曰子哭過哀禮歟。結曰。若知禮之過而不知情之至。大夫弱無固。壯無專。老無在。死無餘。人情所耽溺喜愛可惡者。大夫無之。生六十年未嘗識女色視錦繡。未嘗求足。茍辭佚色。未嘗有十畝之地。十尺之舍。十歲之僮
{ "translations": [ "現代漢語譯本：", "這種道理是至深的，而且聽起來不順耳。所以，追隨它的人就像飛蛾撲向明亮的蠟燭，石塊墜入空曠的山谷，卻不知道自己會慢慢被燒焦而無法逃脫。即使想幫助他們，實際上卻是在損害他們，這和眾多的邪魔外道危害世人沒有什麼區別。由此看來，這個宗派的大道理，這種教義的輔助作用，對於天下來說是不一樣的。自從智者大師傳法五世，直到湛然大師中興這個宗派，這樣對我說的。所以記錄下來，附在這篇文章里。", "", "這一年，魯山縣令元德秀去世了。元德秀，字紫芝，河南人。年少時成了孤兒，侍奉母親非常孝順。考中進士后，不忍心離開母親左右，親自揹著母親到京城。母親去世后，在墓旁搭了個小屋守墓。刺破手指，用血書寫了幾千字的佛經，停筆時，感到奇異的香味瀰漫了好幾天才消失。飲食不加鹽和奶酪，家裡沒有墊子和蓆子。被調任為南和縣尉，元德秀因為父母不在世而娶妻，所以不肯結婚。人們認為這樣會斷絕後代，他說：『哥哥有兒子，祖先可以得到祭祀，我為什麼要娶妻呢？』當初，哥哥的兒子還在襁褓中就失去了父母，沒有錢請奶媽。元德秀親自哺乳他，幾天後就有了奶水，能吃東西了才停止。家裡非常貧困，請求擔任魯山縣令。一年任期滿了，箱子里只剩下一匹絹。駕著柴車回家。他喜愛陸渾的美麗山水，於是定居在那裡。家裡沒有僕人和婢女，遇到饑荒的日子，有時一天也吃不上一頓飯。喜歡喝酒，悠然自得地彈琴來娛樂自己。房管每次見到元德秀，都嘆息說：『看到紫芝的眉宇，使人追求名利的心都消失了。』蘇源明曾經對人說：『我不幸生在衰敗的世俗中，唯一不感到羞恥的是認識了元紫芝。』等到他去世時，家裡只有枕頭、鞋子、竹筐和水瓢而已。族弟元結哭得很悲痛。有人說你哭得太哀傷，超過了禮節。元結說：『你只知道禮節的過分，卻不知道感情的真摯。大丈夫年輕時沒有固定的志向，壯年時沒有專一的事業，老年時沒有歸宿，死後沒有剩餘。人情所沉溺、喜愛、厭惡的東西，大丈夫都沒有。活了六十年，沒有見過女色，不看華麗的絲綢，從來沒有追求過滿足，推辭安逸的生活和美好的容貌，從來沒有十畝土地，十尺房屋，十歲的奴僕。』" , "english_translations": [ "English version:", "This principle is profound and jarring to the ear. Therefore, those who follow it are like moths rushing towards a bright candle, or a rock falling into an empty valley, unaware that they will slowly be burned and unable to escape. Even if one wants to help them, they are actually harming them, which is no different from the harm caused by numerous demons and heretics to the world. From this perspective, the great teachings of this sect, and the auxiliary role of this doctrine, are different for the world. Since the transmission of the Dharma by the Zhiyi (智者) Master (the Wise One, referring to the founder of the Tiantai school) for five generations, until the revival of this sect by Zhanran (湛然) Master, he spoke to me in this way. Therefore, I record it to be attached to this article.", "", "In this year, Yuan Dexiu (元德秀), the magistrate of Lushan (魯山), passed away. Yuan Dexiu, styled Zizhi (紫芝), was from Henan (河南). He became an orphan at a young age and served his mother with great filial piety. After passing the imperial examination, he couldn't bear to leave his mother's side, so he personally carried his mother to the capital. After his mother passed away, he built a hut next to her tomb to guard it. He pricked his finger and wrote thousands of words of Buddhist scriptures in blood. When he finished writing, he felt a strange fragrance pervading for several days before it dissipated. He did not add salt or cheese to his diet, and his home had no mats or cushions. He was transferred to be the magistrate of Nanhe (南和). Yuan Dexiu refused to marry because his parents were not alive. People thought that this would cut off his descendants, but he said, 'My elder brother has a son, and the ancestors can be worshiped, so why should I marry?' Initially, his elder brother's son lost his parents while still in swaddling clothes and had no money to hire a wet nurse. Yuan Dexiu personally breastfed him, and after a few days, milk flowed, and he stopped only when the child could eat. His family was very poor, and he requested to be the magistrate of Lushan. At the end of his one-year term, he had only one bolt of silk left in his box. He returned home in a firewood cart. He loved the beautiful scenery of Luhun (陸渾), so he settled there. His family had no servants or maids, and on days of famine, they sometimes didn't have a single meal. He liked to drink wine and leisurely play the zither to entertain himself. Fang Guan (房管) sighed every time he saw Yuan Dexiu, saying, 'Seeing Zizhi's eyebrows and countenance makes one's desire for fame and fortune disappear.' Su Yuanming (蘇源明) once said to people, 'I am unfortunate to be born in a declining world, and the only thing I am not ashamed of is knowing Yuan Zizhi.' When he passed away, his home only had a pillow, shoes, bamboo basket, and water ladle. His cousin Yuan Jie (元結) cried very sadly. Someone said that you are crying too sadly, exceeding the bounds of propriety. Yuan Jie said, 'You only know the excess of propriety, but you don't know the sincerity of emotion. A great man has no fixed ambition in his youth, no dedicated career in his prime, no place to settle in his old age, and nothing left after his death. The things that people indulge in, love, and hate, the great man has none of them. He lived for sixty years, never saw female beauty, never looked at gorgeous silk, never sought satisfaction, declined a life of ease and beautiful appearances, and never had ten acres of land, ten feet of house, or ten-year-old servants.'" ] }
。未嘗完布帛而衣。具五味而餐。吾哀之以誡荒淫貪佞綺紈梁肉之徒耳。
論曰。凡諸史雜傳俱未有卓行篇。唐史特設此題。載元魯山數人而已。觀魯山行己之操。及其弟元結所稱。儼然一高僧耳。置唐史數千人中。遂嶄然傑出。顧不美哉。舊史稱其居母喪刺血寫佛經數千言。絕筆感異香芬馥彌日而息。而新史削之。夫魯山居喪所為出乎至誠。宋景文何嫌而削之。若謂惡求福于佛。佛固未嘗邀魯山。魯山自為之而不疑。何佛之嫌。若以身體髮膚受之父母不應毀。則乳亦婦人之事。非男子有也。魯山尚能出乳以食兄之子。獨不當以血為母寫經。何也。景文深存名教。然君子百行殊塗同歸。奚必靳靳然以儒釋歉哉。
至德元年六月。逆賊安祿山陷長安。帝幸蜀。或謂車駕入蜀之初。有守臣與祿山偕反者。其人曾為䦘守。有畫像在路次。玄宗忽見之不勝大怒。命侍臣以劍斬像首。其人時在陜西。不覺其首無故忽墮于地。
又帝嘗從容問禪師一行曰。國祚幾何有留難否。行曰。鑾輿有萬里之行。社稷終吉。帝驚問故。行不答。退以小金合進之。且祝至萬里即開。及行去世。帝一日發視之。閤中但有當歸少許。及是車駕至成都渡萬里橋。忽悟懺當歸。於是洗然忘憂云。
秋七月皇太子即位於靈武。是為
【現代漢語翻譯】 現代漢語譯本：他從未穿過完整的布帛製成的衣服，吃的是粗茶淡飯。我哀嘆他的遭遇，是爲了告誡那些荒淫貪婪、沉迷於華麗絲綢和精美肉食的人們。
評論說，所有的史書和雜傳都沒有『卓行篇』。唐史特別設立了這個題目，只記載了元魯山等幾個人。看元魯山的品行，以及他的弟弟元結所稱讚的，簡直就像一位高僧。把他放在唐史數千人中，就顯得非常傑出。舊史記載他居喪期間刺血寫佛經數千字，絕筆時感到異香芬芳瀰漫數日才消散。而新史刪去了這段記載。元魯山居喪所做的事情出於至誠，宋景文為什麼嫌棄而刪去呢？如果說是厭惡向佛求福，佛本來就沒有要求元魯山這樣做，元魯山自己做而不懷疑，有什麼可厭惡的呢？如果認為身體髮膚受之父母不應該毀壞，那麼哺乳也是婦人的事情，不是男子應該做的。元魯山尚且能出乳來餵養哥哥的兒子，難道就不應該用血為母親寫經嗎？宋景文深深地尊崇名教，然而君子的各種行為途徑不同，最終目標卻是一致的，何必如此拘泥於用儒家的觀點來貶低佛教呢？
至德元年六月，叛賊安祿山（An Lushan，唐朝叛將）攻陷長安。皇帝逃到蜀地。有人說，皇帝車駕剛入蜀地時，有守臣與安祿山一同叛亂。那人曾經擔任䦘守，有畫像在路邊。玄宗（Xuanzong，唐玄宗）忽然看見畫像，非常憤怒，命令侍臣用劍砍下畫像的頭。那人當時在陜西，忽然覺得自己的頭無緣無故地掉在地上。
還有，皇帝曾經從容地問禪師一行（Yi Xing，唐朝僧人、天文學家）說：『國運還有多久？有沒有什麼災難？』一行說：『皇上的車駕會有萬里之行，國家最終會吉祥。』皇帝驚奇地問原因，一行沒有回答，退下後獻上一個小金盒子，並且囑咐到萬里時才能打開。等到一行去世后，皇帝有一天打開盒子看，盒子裡只有少許當歸（Danggui，一種中藥）。等到皇帝的車駕到達成都，渡過萬里橋時，忽然醒悟到『懺當歸』的意思，於是釋然忘憂。
秋季七月，皇太子在靈武即位，這就是
【English Translation】 English version: He never wore clothes made of complete bolts of cloth, and his meals were simple. I lament his situation to warn those who are dissolute, greedy, and indulge in luxurious silks and fine meats.
It is commented that all historical records and miscellaneous biographies do not have a 'Distinguished Conduct' section. The Tang History specially established this topic, only recording Yuan Lushan and a few others. Observing Yuan Lushan's conduct and what his younger brother Yuan Jie praised, he was almost like a high-ranking monk. Placing him among the thousands of people in the Tang History, he stood out prominently. The old history recorded that during his mourning period, he pierced his skin to write thousands of words of Buddhist scriptures with his blood, and when he finished writing, he felt a strange fragrance that lingered for days. However, the new history deleted this record. Yuan Lushan's actions during mourning came from sincerity. Why did Song Jingwen dislike and delete it? If it is said that he disliked seeking blessings from the Buddha, the Buddha never asked Yuan Lushan to do so. Yuan Lushan did it himself without doubt, so what is there to dislike about the Buddha? If it is believed that the body, hair, and skin are received from parents and should not be damaged, then breastfeeding is also a woman's affair, not something a man should do. Yuan Lushan was even able to produce milk to feed his brother's son, so shouldn't he use blood to write scriptures for his mother? Song Jingwen deeply respected the teachings of Confucianism, but the various paths of a gentleman lead to the same goal. Why be so insistent on using Confucian views to belittle Buddhism?
In the sixth month of the first year of the Zhide era, the rebel An Lushan (安祿山, a Tang Dynasty rebel general) captured Chang'an. The emperor fled to Shu. Some said that when the emperor's carriage first entered Shu, there was a defending official who rebelled along with An Lushan. That person had once served as a 䦘守 (official title), and there was a portrait of him by the roadside. Emperor Xuanzong (玄宗, Emperor Xuanzong of Tang) suddenly saw the portrait and was furious, ordering his attendants to cut off the head of the portrait with a sword. That person was in Shaanxi at the time, and suddenly felt his head fall to the ground for no reason.
Also, the emperor once leisurely asked the Zen master Yi Xing (一行, a Tang Dynasty monk and astronomer), 'How long will the national fortune last? Will there be any disasters?' Yi Xing said, 'The imperial carriage will travel ten thousand miles, and the country will ultimately be auspicious.' The emperor was surprised and asked why. Yi Xing did not answer, but retreated and presented a small golden box, instructing that it could only be opened after traveling ten thousand miles. After Yi Xing passed away, the emperor opened the box one day and saw that there was only a small amount of Danggui (當歸, a Chinese herbal medicine) inside. When the emperor's carriage arrived in Chengdu and crossed the Wanli Bridge (萬里橋, Ten Thousand Mile Bridge), he suddenly realized the meaning of 'repentance and return' (懺當歸), and thus forgot his worries.
In the seventh month of autumn, the crown prince ascended the throne in Lingwu, and this was
肅宗。旬日諸鎮節度兵至者數十萬。乃以房管為相兼元帥討賊。未幾為祿山所敗。於時寇難方剡。或言宜憑福祐。帝納之。引沙門百餘入行宮結道場。朝夕諷唄。帝一夕夢沙門身金色。誦寶勝如來名。以問左右。或對曰。賀闌白草谷有新羅僧名無漏者。常誦此佛。頗有神異。帝益訝之。有旨追見。無漏固辭不赴。尋敕節度郭子儀諭旨。無漏乃來見於行在。帝悅曰。真夢中所見僧也。既三而藏不空亦見於行宮。帝並留之託以祈禱。
論曰。玄宗斬𥁞而其人首墮。雅與古將傾卮酒于江而三軍飲江皆酒者相類。蓋誠心格物不思議之妙也。房管乃則天宰相融之子。管在天寶間名冠天下。四海引領望其作相。為李林甫所抑不得用。至是帝以朝野屬望遂相之。及王師敗績。議者不以尤管。頗恨肅宗用遺其才。初道士刑和璞者嘗與管游。至夏口佛祠。和璞使人钁于古松之下。得大甕。甕中有𥁞一軸。展視之。乃婁師德與永禪師像。和璞謂管曰能憶此乎。管惘然不知。和璞令靜默少頃。管忽悟前身乃永禪師也。嗚呼。管門世與佛有緣。而前身後身夙命通悟昭著如此。凡富貴得失其何足云哉。異僧無漏誦寶勝佛名。乃幽靈發揮大唐中興之瑞兆也。
二年正月。安祿山子慶緒弒祿山而自立。九月副元帥郭子儀破安慶緒復京師。
【現代漢語翻譯】 現代漢語譯本： 肅宗時期，十天之內，各鎮節度使率領的軍隊到達的有數十萬。於是，肅宗任命房管為宰相兼元帥，負責討伐叛賊。不久，房管被安祿山擊敗。當時叛亂正猛烈，有人說應該憑藉神佛的福佑。肅宗採納了這個建議，召集一百多名僧人進入行宮設立道場，早晚誦經。肅宗在一個晚上夢見一位僧人，身披金色，誦唸寶勝如來（Ratnasambhava）的名號。他詢問左右，有人回答說：『賀闌白草谷有一位新羅僧人名叫無漏，經常誦唸這位佛的名號，頗有神異。』肅宗更加驚異，下旨召見無漏。無漏堅決推辭不來。不久，肅宗命令節度使郭子儀傳達旨意，無漏才來行宮覲見。肅宗高興地說：『這真是我在夢中見到的僧人啊！』不久，三藏不空（Amoghavajra）也來到行宮。肅宗將他們都留下，委託他們祈禱。
評論說：玄宗皇帝斬殺𥁞（音hóng，人名）而他的頭顱墜落，這與古代將領將一杯酒傾倒入江中，而三軍飲用的江水都變成酒的故事相似。這都是誠心感動天地，不可思議的妙處啊。房管是則天皇帝時宰相融的兒子。房管在天寶年間名聲顯赫，天下人都仰望他能擔任宰相。但被李林甫壓制，未能得到重用。到了肅宗時期，因為朝廷內外都寄予厚望，於是任命他為宰相。等到王師戰敗，議論的人並沒有過多責怪房管，而是惋惜肅宗沒有充分發揮他的才能。當初，道士刑和璞曾經與房管一同遊玩，到達夏口的一座佛寺。刑和璞讓人在古松下挖掘，得到一個大甕。甕中有一軸𥁞（音hóng）的畫像。展開觀看，是婁師德和永禪師的畫像。刑和璞問房管：『你還能記得這件事嗎？』房管茫然不知。刑和璞讓他靜默片刻，房管忽然醒悟，自己前世就是永禪師。唉！房管家族世代與佛有緣，而且前世今生，宿命通悟如此昭著，那麼富貴得失又算得了什麼呢？異僧無漏誦唸寶勝佛的名號，乃是幽靈發揮，是大唐中興的瑞兆啊。
二年正月，安祿山的兒子安慶緒弒殺了安祿山，自立為帝。九月，副元帥郭子儀攻破安慶緒，收復京師。
【English Translation】 English version: During the reign of Emperor Suzong, within ten days, several hundred thousand soldiers from various regional military commissioners (Jiedushi) arrived. Consequently, Fang Guan was appointed as Chancellor and Commander-in-Chief to suppress the rebels. However, he was soon defeated by An Lushan. At that time, the rebellion was raging fiercely, and some suggested relying on the blessings of deities and Buddhas. Emperor Suzong accepted this advice and summoned over a hundred monks to the imperial palace to establish a ritual site, chanting scriptures morning and evening. One night, Emperor Suzong dreamed of a monk with a golden body, reciting the name of Ratnasambhava (寶勝如來). He inquired with his attendants, and someone replied, 'In Bailu Grass Valley of Helan, there is a Silla (ancient Korean kingdom) monk named Wulou (無漏), who often recites the name of this Buddha and possesses remarkable spiritual powers.' Emperor Suzong was even more astonished and issued an edict to summon Wulou. Wulou firmly declined to come. Soon after, Emperor Suzong ordered the military commissioner Guo Ziyi to convey his decree, and Wulou finally came to the imperial palace to meet the Emperor. Emperor Suzong was pleased and said, 'This is truly the monk I saw in my dream!' Shortly after, Amoghavajra (不空), the Tripitaka master, also appeared at the imperial palace. Emperor Suzong kept them both and entrusted them with prayers.
Commentary: Emperor Xuanzong beheaded 𥁞 (Hong, a person's name), and his head fell. This is similar to the ancient story of a general pouring a cup of wine into the river, and the entire army drinking the river water, which had all turned into wine. These are all the wonderful effects of sincere hearts moving heaven and earth, which are beyond comprehension. Fang Guan was the son of Rong, the Chancellor during the reign of Empress Wu Zetian. Fang Guan's reputation was prominent during the Tianbao era, and the whole world looked forward to him becoming Chancellor. However, he was suppressed by Li Linfu and was not given important positions. When Emperor Suzong came to power, because the court and the public had high expectations for him, he was appointed as Chancellor. When the imperial army was defeated, people did not blame Fang Guan too much, but rather regretted that Emperor Suzong did not fully utilize his talents. Initially, the Taoist priest Xing Hepu once traveled with Fang Guan and arrived at a Buddhist temple in Xia Kou. Xing Hepu had people dig under an ancient pine tree and found a large urn. Inside the urn was a portrait of 𥁞 (Hong). Upon unfolding it, it was a portrait of Lou Shide and Zen Master Yong. Xing Hepu asked Fang Guan, 'Do you still remember this?' Fang Guan was completely unaware. Xing Hepu told him to be silent for a moment, and Fang Guan suddenly realized that his previous life was Zen Master Yong. Alas! Fang Guan's family has had affinities with Buddhism for generations, and his past and present lives, his understanding of his past destiny, are so clearly evident. What then are wealth and loss worth mentioning? The extraordinary monk Wulou reciting the name of Ratnasambhava is a manifestation of the spiritual realm, a promising sign of the revival of the Tang Dynasty.
In the second year of the reign, in the first month, An Lushan's son, An Qingxu, assassinated An Lushan and declared himself emperor. In the ninth month, Vice Commander-in-Chief Guo Ziyi defeated An Qingxu and recovered the capital.
十月帝至自靈武。十二月太上皇至自西蜀。未幾于禁中立內道場。講誦讚唄甚嚴。宰相張鎬諫曰。天子之福要在養人。以一函宇善風俗。未聞區區佛事能致太平。愿陛下以無為為心。不以小乘擾聖慮。帝不納。尋敕五嶽各建寺。妙選高行沙門主之。聽白衣能誦經五百紙者度為僧。或納錢百緡請牒剃度。亦賜明經出身。及兩京平。又于關輔諸州納錢度僧道萬餘人。進納自此而始。
乾元元年。新羅僧無漏示寂。于右合門合掌凌空而立。足去地尺許。左右以聞。帝驚異。降蹕臨視。得遺表乞歸葬舊谷。有護送舊居建塔。至懷遠縣下院輒舉不動。遂以香泥塑全身留之下院。
是歲。遺使詣韶州曹溪迎六祖能大師衣缽入內供養。
二年。詔南陽慧忠禪師赴闕。忠越州諸暨人。自受曹溪心印。居南陽黨子谷中。凡四十年足不下山門。嘗示眾曰。禪宗學者應遵佛語一乘了義。契自心源。不了義者㸦不相許。如師子身蟲。夫為人師。若涉名利別開異端。則自他何益。如世大匠斤斧不傷其手。香象所負非驢所堪。及是赴詔。初安置千福寺。一日帝問如何是十身調御。忠起身而立曰會么。帝曰不會。忠顧左右云。與老僧過凈瓶來。帝又問如何是無諍三昧。答曰檀越踏毗盧頂上行。帝曰此意如何。忠曰陛下莫認自己清凈
【現代漢語翻譯】 現代漢語譯本： 十月，肅宗皇帝從靈武回到長安。十二月，太上皇（指唐玄宗）從西蜀回到長安。不久，肅宗在宮中設立內道場，講經誦經，讚頌佛的儀式非常隆重。宰相張鎬勸諫說：『天子的福氣在於養育百姓，用統一的天下教化善良的風俗，沒聽說過僅僅依靠佛事就能帶來太平。希望陛下以無為而治為心，不要用小乘佛教來擾亂聖上的思慮。』肅宗沒有采納他的建議。不久，下令在五嶽各自建立寺廟，精選有高尚品行的沙門（指和尚）來主持。允許能背誦五百紙經文的平民剃度為僧，或者繳納一百緡錢請求頒發度牒剃度，也賜予明經出身。等到兩京平定后，又在關中和關輔各州繳納錢財度化僧人和道士一萬多人。納錢度僧的制度從此開始。 乾元元年，新羅僧人無漏圓寂。在右合門合掌凌空而立，雙腳離地一尺左右。侍從將此事稟告皇帝，皇帝感到驚異，親自駕臨觀看。得到無漏的遺表，請求歸葬故鄉。於是派人護送他的遺體回到故居建塔。當到達懷遠縣下院時，靈柩突然抬不動了。於是用香泥塑造了他的全身像，留在下院。 這年，肅宗派遣使者前往韶州曹溪，迎請六祖慧能大師的衣缽到宮中供奉。 乾元二年，皇帝下詔讓南陽慧忠禪師前往京城。慧忠是越州諸暨人，自從接受曹溪的心印后，就居住在南陽黨子谷中，四十年沒有下過山。他曾經對眾人說：『禪宗的學者應該遵循佛陀所說的一乘了義，契合自己的心源。不符合了義的，我一概不認可。如同獅子身上的蟲子一樣。作為人師，如果追求名利，另立異端，那麼對自己和他人有什麼好處呢？如同世上的大匠，斧頭不會傷到自己的手。香象所能負擔的，不是驢子所能承受的。』等到慧忠奉詔入京，最初被安置在千福寺。一天，皇帝問：『什麼是十身調御？』慧忠起身站立，說：『會嗎？』皇帝說：『不會。』慧忠回頭對左右的人說：『給老僧拿凈瓶來。』皇帝又問：『什麼是無諍三昧？』慧忠回答說：『檀越（指施主，這裡指皇帝）在毗盧佛的頭頂上行走。』皇帝說：『這是什麼意思？』慧忠說：『陛下不要執著于自己的清凈。』
【English Translation】 English version: In the tenth month, Emperor Suzong returned to Chang'an from Lingwu. In the twelfth month, the Retired Emperor (referring to Emperor Xuanzong of Tang) returned to Chang'an from Western Shu. Soon after, Suzong established an inner Daochang (Buddhist ritual site) in the palace, where the chanting of scriptures and praises to Buddha were conducted with great solemnity. The Chancellor Zhang Hao advised, 'The Emperor's fortune lies in nurturing the people and using a unified realm to cultivate good customs. I have never heard that mere Buddhist rituals can bring about peace. I hope Your Majesty will govern with a mind of Wuwei (non-action) and not disturb your sacred thoughts with Hinayana (Small Vehicle) Buddhism.' Emperor Suzong did not heed his advice. Soon after, he ordered the construction of temples on each of the Five Sacred Mountains, selecting monks of high virtue to preside over them. He allowed commoners who could recite five hundred pages of scriptures to be ordained as monks, or to pay one hundred strings of cash to request a degree for ordination, and also granted them the status of Mingjing (thoroughly versed in the classics). After the two capitals were pacified, he again allowed the payment of money in the Guanzhong and Guanfu prefectures to ordain more than ten thousand monks and Taoists. The practice of accepting money for ordination began from this point. In the first year of Qianyuan (era name), the Silla monk Wulou passed away. He stood in the right Hemei gate, with his palms together in the air, his feet about a foot off the ground. Attendants reported this to the Emperor, who was astonished and personally came to observe. He received Wulou's posthumous request to be buried in his hometown. So, people were sent to escort his remains back to his former residence to build a pagoda. When they reached the Xiayuan (lower monastery) of Huaiyuan County, the coffin suddenly became immovable. Therefore, they sculpted a full-body statue of him with fragrant clay and left it in the Xiayuan. In this year, Emperor Suzong sent envoys to Caoxi in Shaozhou to welcome the robe and bowl of the Sixth Patriarch, Great Master Huineng, to be enshrined in the palace. In the second year of Qianyuan, the Emperor issued an edict summoning Chan Master Huizhong of Nanyang to the capital. Huizhong was from Zhuji in Yuezhou. Since receiving the mind seal of Caoxi, he had resided in Dangzi Valley in Nanyang, never descending the mountain for forty years. He once said to the assembly, 'Students of Chan Buddhism should follow the Buddha's teaching of the One Vehicle's ultimate meaning, in accordance with their own mind source. Those who do not conform to the ultimate meaning, I do not approve of. It is like a worm in the body of a lion. If a teacher pursues fame and profit and establishes different doctrines, what benefit is there to oneself and others? Like a great craftsman in the world, the axe does not injure his own hand. What an elephant can bear, a donkey cannot.' When Huizhong arrived in the capital upon imperial order, he was initially placed in Qianfu Temple. One day, the Emperor asked, 'What is the Ten Bodies of the Tamer?' Huizhong stood up and said, 'Do you understand?' The Emperor said, 'I do not understand.' Huizhong turned to those around him and said, 'Bring the old monk a clean bottle.' The Emperor then asked, 'What is the Samadhi of Non-Contention?' Huizhong replied, 'Danayue (donor, here referring to the Emperor) walks on the head of Vairocana.' The Emperor said, 'What does this mean?' Huizhong said, 'Your Majesty, do not cling to your own purity.'
法身。帝益不曉。於是齋沐別緻十問。其一曰。見性已後用佈施作福否。忠對無相而施合見性。二曰。日夕作何行業合得此道。忠答無功而修合此道。三曰。或有病難將何道理修行抵擬。忠對無功而修了業本空得不動轉。四曰。臨終時作么生得清涼自在無疑。忠以努力自通道為對。五曰。煩惱起時將何止息。忠以本心湛然煩惱迴歸妙用為對。六曰。見性已去用持戒唸佛求凈土否。忠對性即是佛性即是凈土。七曰。舍此陰了當生何處。忠以無舍無生自在生為對。八曰。臨終時有華臺寶座來迎可赴否。忠以不取相為對。九曰。作么生得神通似佛國。忠以見性如貧得寶如民得王對。十曰。只依此本性修定得作佛否。忠對定得作佛佛亦無相無得乃為真得。前十對皆廣有其辭。今約科目為對耳。帝由是凝心玄旨。
三月己丑。詔天下州各致放生池。冬十月升州刺史顏真卿撰有唐天下放生池碑銘並序曰。皇唐七葉我乾元大聖光天文武孝感皇帝陛下。以至聖之姿屬艱虞之運。無少康一旅之眾。當祿山強暴之初。干鞏勞謙勵精為理。推誠而萬邦胥悅。克己而天下歸仁。恩信侔於四時。英威達於八表。功庸格天地。孝感通神明。故得回紇奚霫契丹大食循蠻之屬。扶服萬里決命而爭先。朔方河東平盧河西隴右安西黔中嶺南河南之師。
【現代漢語翻譯】 現代漢語譯本： 關於法身（Dharmakaya，佛的法性之身），帝益（指某位帝王）並不理解。於是他齋戒沐浴，恭敬地提出了十個問題。第一個問題是：『見性（Kensho，體悟本性）之後，還需要佈施和行善嗎？』忠（指一位禪師或高僧）回答說：『無相（Nirakara，沒有具體形象）的佈施才符合見性。』 第二個問題是：『每天應該做哪些修行才能證得此道（佛法）？』忠回答說：『無功用（無為）的修行才符合此道。』 第三個問題是：『如果遇到疾病或困難，應該用什麼方法修行來應對？』忠回答說：『無功用的修行，了悟業（Karma，行為和其結果）的本質是空性（Sunyata，空無自性），就能獲得不動轉（不為所動）的境界。』 第四個問題是：『臨終時，怎樣才能獲得清涼自在，沒有疑惑？』忠用努力自信自己的道（佛法）來回答。 第五個問題是：『煩惱生起時，應該如何止息？』忠用本心（原始的心）湛然（清澈明亮），煩惱迴歸妙用（奇妙的作用）來回答。 第六個問題是：『見性之後，還需要持戒、唸佛、求生凈土（Pure Land，阿彌陀佛的理想國土）嗎？』忠回答說：『自性（自己的本性）就是佛，自性就是凈土。』 第七個問題是：『捨棄這個色身（物質身體）之後，將往生何處？』忠用無舍無生，自在往生來回答。 第八個問題是：『臨終時，如果有蓮花寶座來迎接，可以去嗎？』忠用不取相（不執著于外在的形象）來回答。 第九個問題是：『怎樣才能獲得像佛國（Buddha-land，佛所居住的清凈國土）一樣的神通？』忠用見性就像貧窮的人得到寶藏，百姓得到賢明的君王來比喻。 第十個問題是：『僅僅依靠這個本性（原始的自性）來修定（Samadhi，禪定），可以成佛嗎？』忠回答說：『修定可以成佛，但佛也沒有相，沒有所得，才是真正的獲得。』 以上十個回答都各有詳細的解釋，現在只是按照條目進行概括。 帝（指某位帝王）因此凝神于玄妙的旨意。 三月己丑日，皇帝下詔天下各州建立放生池。冬季十月，升州刺史顏真卿撰寫了《唐天下放生池碑銘並序》，其中寫道：『偉大的唐朝第七位皇帝，我乾元大聖光天文武孝感皇帝陛下，以至高無上的聖人之姿，遭遇艱難的時期。沒有像少康那樣的一支軍隊，卻在安祿山叛亂之初，勤勉謹慎，勵精圖治。推誠待人，萬國都悅服；克制自己，天下都歸向仁義。恩德和信義堪比四季的執行，英明和威望傳達到四面八方。功績和貢獻感動天地，孝順和感應通達神明。因此，回紇（Uyghur）、奚（Kumo Xi）、霫（Mohe）、契丹（Khitan）、大食（Arab）、循蠻等部族，不遠萬里，決心效命，爭先恐後地前來歸附。朔方、河東、平盧、河西、隴右、安西、黔中、嶺南、河南的軍隊，』
【English Translation】 English version: Regarding Dharmakaya (the Dharma body of the Buddha), Emperor Yi (referring to a certain emperor) did not understand. Therefore, he fasted and bathed, respectfully asking ten questions. The first question was: 'After Kensho (seeing one's true nature), is it still necessary to practice giving and doing good deeds?' Zhong (referring to a Zen master or high monk) replied: 'Giving without form (Nirakara) is in accordance with seeing one's true nature.' The second question was: 'What practices should one do daily to attain this path (the Dharma)?' Zhong replied: 'Cultivation without effort (Wu-wei) is in accordance with this path.' The third question was: 'If one encounters illness or difficulties, what methods of cultivation should one use to cope?' Zhong replied: 'Cultivation without effort, realizing that the essence of Karma (actions and their consequences) is Sunyata (emptiness), one can attain a state of immovability (not being moved by anything).' The fourth question was: 'At the time of death, how can one obtain coolness, freedom, and no doubt?' Zhong answered by striving to trust one's own path (the Dharma). The fifth question was: 'When afflictions arise, how should one stop them?' Zhong answered by saying that the original mind (the primordial mind) is clear and bright, and afflictions return to wonderful function. The sixth question was: 'After seeing one's true nature, is it still necessary to uphold precepts, recite the Buddha's name, and seek rebirth in the Pure Land (Amitabha's ideal land)?' Zhong replied: 'One's own nature is the Buddha, and one's own nature is the Pure Land.' The seventh question was: 'After abandoning this physical body, where will one be reborn?' Zhong answered with no abandonment, no birth, and free rebirth. The eighth question was: 'At the time of death, if there is a lotus platform coming to greet you, can you go?' Zhong answered with not grasping at appearances. The ninth question was: 'How can one obtain supernatural powers like the Buddha-land (the pure land where the Buddha resides)?' Zhong used the analogy of seeing one's nature is like a poor person obtaining treasure, and the people obtaining a wise ruler. The tenth question was: 'Can one attain Buddhahood by simply relying on this original nature to practice Samadhi (meditative concentration)?' Zhong replied: 'Practicing Samadhi can lead to Buddhahood, but the Buddha also has no form, and nothing is obtained, which is true attainment.' The above ten answers each have detailed explanations, but now they are only summarized according to the items. Emperor Yi (referring to a certain emperor) therefore concentrated on the profound meaning. On the day of Ji Chou in the third month, the emperor issued an edict to establish release ponds in all states. In the tenth month of winter, Yan Zhenqing, the governor of Shengzhou, wrote the 'Inscription and Preface of the Tang Dynasty Release Pond Stele', which stated: 'The seventh emperor of the great Tang Dynasty, His Majesty the Qian Yuan Dasheng Guangwen Wuwu Xiaogan Emperor, with the supreme sage's posture, encountered a difficult period. Without an army like Shao Kang's, he was diligent and cautious at the beginning of An Lushan's rebellion, striving to govern. Treating people with sincerity, all nations were pleased; restraining himself, the world turned to benevolence and righteousness. Kindness and trustworthiness were comparable to the operation of the four seasons, and his wisdom and prestige reached all directions. His merits and contributions moved heaven and earth, and his filial piety and response reached the gods. Therefore, the tribes of Uyghur, Kumo Xi, Mohe, Khitan, Arab, Xunman, etc., came from thousands of miles away, determined to serve and rushed to submit. The armies of Shuofang, Hedong, Pinglu, Hexi, Longyou, Anxi, Qianzhong, Lingnan, and Henan,'
虓闞五年推鋒而效死。權元惡如拉朽。舉兩京若拾遺。慶緒遁逃已蒙赤族之戮。思明跧伏行就沸鼎之誅。拯已墜之皇綱。據再安之宗社。迎上皇于西蜀申子道。于中京一日三朝。大明天子之孝。問安侍膳不改家人之禮。蒸蒸然。翼翼然。真帝皇之上儀。誥誓所不及。已歷選內禪。生人以來振古及隋未有如我皇帝者也。而猶嫗煦萬類。憂勤四生。乃以乾元二年歲次己亥春三月己丑。端命左驍衛右郎將史元琮．中使張廷玉。奉明詔佈德音。始於洋州之興道。洎山南劍南黔中荊南嶺南淅西諸道。迄于升州之江寧秦淮太平橋。臨江帶郭上下五里。各置放生池。凡八十一所。蓋所以宣皇明而廣慈愛也。易不云乎信及豚魚。書不云乎洎鳥獸魚鱉咸若。古之聦明睿智神武而不殺者。非陛下而誰。昔殷湯克仁猶存一面之網。漢武垂惠才致銜珠之答。雖流水救涸寶勝稱名。蓋事止於當時。尚介祉於終古。豈我今日動者植者水居陸居舉天下以為池。罄域中而蒙福。乘陀羅尼加持之力。竭煩惱海生死之津。揆之前古曾何彷彿。微臣職忝方面。生丁盛美受恩𥧲深。無以上報。謹緣皋陶奚斯歌虞頌魯之義。述天下放生池碑銘一章。雖不足雍容聖明萬分之一。亦臣之精懇也。碑銘不錄。
上元元年。尚書左丞王維卒。維字摩詰。臨終無病。遺
【現代漢語翻譯】 現代漢語譯本： 虓闞五年，他奮勇作戰直至犧牲。平定叛亂如同摧枯拉朽一般。收復兩京如同拾取遺物一般容易。安慶緒（An Qingxu，人名）逃跑后最終被滅族。史思明（Shi Siming，人名）茍延殘喘最終難逃被烹煮的命運。匡扶了已經傾頹的皇綱，保衛了再次安定的宗廟社稷。在西蜀迎接上皇（指唐玄宗），在上京（指長安）申子道（地名），一日三次朝見。大明天子的孝道，問安侍奉飲食不改變家人的禮節，恭敬而謹慎。真是帝王最高的儀範，即使是誥命誓言也無法企及。已經經歷過選擇繼承人的內禪，自從有人類以來，從遠古到隋朝末年，沒有像我們皇帝這樣的。然而仍然關懷愛護萬物，憂慮勤勉地對待四生（指卵生、胎生、濕生、化生）。於是，在乾元二年，歲在己亥的春三月己丑日，派遣左驍衛右郎將史元琮（Shi Yuanzong，人名）、中使張廷玉（Zhang Tingyu，人名），奉明詔佈施恩德，從洋州（Yangzhou）的興道（Xingdao）開始，到山南（Shannan）、劍南（Jiannan）、黔中（Qianzhong）、荊南（Jingnan）、嶺南（Lingnan）、淅西（Zhexi）各道，直到升州（Shengzhou）的江寧（Jiangning）秦淮（Qinhuai）太平橋（Taiping Bridge），臨江靠城上下五里，各設定放生池，總共八十一所。這大概是爲了宣揚皇上的英明，廣佈慈愛。易經不是說過嗎？『誠信能夠感化到豬和魚』。尚書不是說過嗎？『及於鳥獸魚鱉都能順應天時』。古代那些聰明睿智、神武而不濫殺的人，不是陛下又是誰呢？過去商湯（Shang Tang，人名）的仁德還留下一面網開一面的做法，漢武帝（Han Wudi，人名）施加恩惠才得到銜珠報答。即使流水救涸、寶勝稱名，這些事情都只是發生在當時，尚且能給後世帶來福祉。哪裡比得上我們今天，無論是能動的、植物、水裡的、陸地的，都用天下的土地作為池塘，整個國家都蒙受福澤。憑藉陀羅尼（Dharani）加持的力量，竭盡煩惱之海、生死之津。與之前古代相比，哪裡有相似的呢？我職位低微，忝居地方官，生逢盛世，深受皇恩，沒有什麼可以報答。謹遵皋陶（Gao Yao，人名）、奚斯（Xi Si，人名）歌頌虞舜（Yu Shun，人名）和魯國（Lu Guo）的意義，撰述天下放生池碑銘一章。即使不足以歌頌聖明的萬分之一，也是我的精誠懇切之心。碑銘內容不在此記錄。 上元元年，尚書左丞王維（Wang Wei，人名）去世。王維字摩詰（Mojie）。臨終時沒有疾病，留下遺言。
【English Translation】 English version: In the fifth year of Xiaokan, he fought bravely to the death. Subduing the rebellion was like crushing dry weeds. Recovering the two capitals was as easy as picking up lost items. An Qingxu (name, meaning unknown) fled and was eventually exterminated. Shi Siming (name, meaning unknown) lingered on but could not escape the fate of being boiled alive. He supported the collapsing imperial authority and protected the restored ancestral temples and altars. He welcomed the retired emperor (referring to Emperor Xuanzong of Tang) in Xishu, and in the Shenzi Road (place name) of the capital (Chang'an), he paid homage three times a day. The filial piety of the great and bright Son of Heaven, inquiring after his well-being and serving him meals, did not change the family etiquette, respectful and cautious. Truly, it is the highest model of emperors, which even imperial edicts and oaths cannot reach. Having already experienced the internal abdication of choosing a successor, since the beginning of mankind, from ancient times to the end of the Sui Dynasty, there has never been an emperor like ours. Yet he still cherishes and cares for all beings, diligently worrying about the four types of birth (oviparous, viviparous, moisture-born, and metamorphic). Therefore, in the second year of Qianyuan, in the year of Jihai, on the Jichou day of the third month of spring, he dispatched Shi Yuanzong (name, meaning unknown), the Right General of the Left Xiaowei, and Zhang Tingyu (name, meaning unknown), the imperial envoy, to promulgate his benevolent decree, starting from Xingdao (place name) in Yangzhou, to the various circuits of Shannan, Jiannan, Qianzhong, Jingnan, Lingnan, and Zhexi, and finally to Taiping Bridge in Jiangning, Qinhuai, Shengzhou, five li up and down along the river near the city, each setting up a release pond, a total of eighty-one. This is probably to promote the emperor's wisdom and spread his compassion. Does the Book of Changes not say, 'Sincerity can move even pigs and fish'? Does the Book of Documents not say, 'Reaching birds, beasts, fish, and turtles, all are in harmony with the times'? Who else but Your Majesty are those wise, intelligent, and martial but not murderous rulers of ancient times? In the past, the benevolence of Shang Tang (name, meaning unknown) still left one side of the net open, and Emperor Wu of Han (name, meaning unknown) bestowed favors and received a pearl in return. Even though flowing water saves the parched and Baosheng is named, these things only happened at that time, yet they still bring blessings to future generations. How can it compare to today, where whether they are mobile, plants, aquatic, or terrestrial, the whole world is used as a pond, and the entire country is blessed. Relying on the power of Dharani's blessing, exhausting the sea of troubles and the ferry of life and death. Compared to the ancient times, where is there anything similar? I am of humble position, holding a local official position, born in a prosperous age, deeply grateful for the emperor's grace, and have nothing to repay. I respectfully follow the meaning of Gao Yao (name, meaning unknown) and Xi Si (name, meaning unknown) praising Yu Shun (name, meaning unknown) and the state of Lu, and write a chapter of the inscription for the release ponds of the world. Even if it is not enough to praise one ten-thousandth of the holy wisdom, it is also my sincere heart. The content of the inscription is not recorded here. In the first year of Shangyuan, Wang Wei (name, meaning unknown), the Left Vice Minister of the Ministry of Works, passed away. Wang Wei's courtesy name was Mojie. He passed away without illness, leaving behind a will.
親故書數幅。停筆而化。工草𨽻。善𥁞。名盛于開元天寶間。豪英貴人虛左以迎之。寧薜諸王待以師友。𥁞思入神。至山水平遠云勢石色。繪工以為天機所到。非由學致也。客有以按樂圖示者無題識。維曰此霓裳第三疊最初拍也。客未然。引工按曲乃信。與弟縉皆篤志奉佛。食不葷。衣不文彩。別墅在輞川。地奇勝。有華子岡歌湖竹里館。柳浪茱萸。沜辛夷塢與斐迪游其間。賦詩相酬為樂。喪妻不娶。孤居三十年。母喪表請以輞川第施為佛祠。
寶應元年四月庚戌。楚州龍興寺尼真如恍若有人接之昇天見天帝。帝授以十三寶。謂真如曰。中國有災。宜以第二寶鎮之。甲子。楚州刺史崔侁奉表獻于朝。其一曰玄黃天符(形如笏。長八寸闊二寸。黃玉也。有文云碎兵后)。二曰玉雞(毛文悉備。白玉也)。三曰谷璧(徑六寸。粟粒自然。白玉也)。四曰西王母環(二枚。徑七寸。白玉也)。五曰碧色寶(圓而有光)。六曰如意珠(形如卵。光如月)。七曰紅靺鞨(大如巨粟)。八曰瑯玕珠(二枚。長二寸)。九曰玉玦(如環四分缺其一)。十曰玉印(有文如鹿。以印物則鹿形著)。十一曰皇后採桑鉤(長六寸。形如著屈其末。色如金又如銀)。十二曰雷公斧(長二寸闊二寸)。十三曰□□□(史失其名)。帝覽之大
【現代漢語翻譯】 現代漢語譯本： 他擅長繪畫人物，精通草書和隸書。擅長繪畫。他的名聲在開元、天寶年間達到頂峰。許多英雄豪傑和達官貴人都虛位以待迎接他。寧王、薛王等諸王以師友之禮待他。他繪畫的意境已達到出神入化的境界，特別是山水、平遠、云勢、石色等，被畫家們認為是天機所到，並非通過學習可以達到的。有客人拿來一幅《按樂圖》給他看，上面沒有題識。他看后說：『這是《霓裳羽衣曲》第三疊的最初一拍。』客人不相信。找來樂工按照曲譜演奏，這才相信。他與弟弟王縉都篤信佛教，不吃葷腥，不穿華麗的衣服。他的別墅在輞川，那裡風景奇特優美，有華子岡、歌湖、竹里館、柳浪、茱萸沜、辛夷塢，他與裴迪在那裡遊玩，賦詩唱和，以此為樂。妻子去世后不再娶，獨自居住了三十年。母親去世后，上表請求將輞川的別墅捐獻出來作為佛寺。
寶應元年四月庚戌日，楚州龍興寺的尼姑真如恍惚中覺得有人接她昇天，見到了天帝。天帝授予她十三件寶物，對真如說：『中國有災難，應該用第二件寶物來鎮壓。』甲子日，楚州刺史崔侁上表將寶物獻給朝廷。這十三件寶物分別是：一是玄黃天符（形狀像笏，長八寸，寬二寸，是黃玉做的，上面有文字說『碎兵后』）。二是玉雞（羽毛紋路都具備，是白玉做的）。三是谷璧（直徑六寸，粟粒自然形成，是白玉做的）。四是西王母環（兩枚，直徑七寸，是白玉做的）。五是碧色寶（圓形且有光澤）。六是如意珠（形狀像卵，光芒像月亮）。七是紅靺鞨（大如巨大的粟米）。八是瑯玕珠（兩枚，長二寸）。九是玉玦（像環一樣，四分之一處缺了一塊）。十是玉印（上面有像鹿一樣的紋路，用它來蓋印，就會留下鹿的形狀）。十一是皇后採桑鉤（長六寸，形狀像手握著彎曲的末端，顏色像金又像銀）。十二是雷公斧（長二寸，寬二寸）。十三是□□□（史書上遺失了它的名字）。皇帝看了這些寶物，非常高興。
【English Translation】 English version: He excelled at painting figures, proficient in cursive and official scripts. Skilled in painting. His reputation peaked during the Kaiyuan and Tianbao eras (713-756 AD). Many heroes and high-ranking officials eagerly welcomed him. Princes such as Prince Ning and Prince Xue treated him as a teacher and friend. His artistic conception reached a divine realm, especially in landscapes, distant views, cloud formations, and rock colors, which painters considered to be inspired by heaven, not achievable through learning. A guest showed him a 'Music Performance Painting' without any inscription. After looking at it, he said, 'This is the initial beat of the third section of the 'Rainbow Skirt Feathered Robe Dance'.' The guest did not believe him. He brought in musicians to play the music according to the score, and then he believed. He and his younger brother Wang Jin were both devout Buddhists, abstaining from meat and not wearing luxurious clothes. His villa was in Wangchuan, a place with unique and beautiful scenery, including Huazigang, Gehu Lake, Zhuliguan, Willow Waves, Cornel Bank, and Magnolia Dock. He and Pei Di would wander there, composing and exchanging poems for enjoyment. After his wife passed away, he did not remarry, living alone for thirty years. After his mother passed away, he submitted a memorial requesting that his villa in Wangchuan be donated as a Buddhist temple.
In the gengxu day of the fourth month of the first year of Baoying (762 AD), the nun Zhenru of Longxing Temple in Chuzhou vaguely felt someone taking her to ascend to heaven, where she saw the Heavenly Emperor. The Heavenly Emperor granted her thirteen treasures, saying to Zhenru, 'China will have disasters, and the second treasure should be used to suppress them.' On the jiazi day, Cui Shen, the prefect of Chuzhou, submitted a memorial presenting the treasures to the court. The thirteen treasures were: first, the Xuanhuang Heavenly Talisman (shaped like a tablet, eight inches long and two inches wide, made of yellow jade, with the words 'after shattered soldiers' written on it). Second, a jade chicken (with complete feather patterns, made of white jade). Third, a grain bi (jade disc) (six inches in diameter, with naturally formed millet grains, made of white jade). Fourth, the Queen Mother of the West rings (two, seven inches in diameter, made of white jade). Fifth, a blue-green treasure (round and luminous). Sixth, a ruyi pearl (shaped like an egg, with a light like the moon). Seventh, a red malachite (as large as a giant millet grain). Eighth, two langgan pearls (two inches long). Ninth, a jade jue (a ring with a quarter missing). Tenth, a jade seal (with a pattern like a deer; when used to stamp, it leaves a deer-shaped mark). Eleventh, the Empress's mulberry-picking hook (six inches long, shaped like a hand holding a bent end, colored like gold and silver). Twelfth, the Thunder God's axe (two inches long and two inches wide). Thirteenth, □□□ (its name is lost in historical records). The emperor was very pleased to see these treasures.
悅。以置日中則白氣屬天。名之曰定國寶。帝以獻自楚州。即皇太子始封之國。又聞中原有災宜以第二寶鎮之。遂詔皇太子攝政事。大赦天下。改元寶應。
五月太上皇崩。年七十有八。帝自春至夏多不豫。及太上皇崩。哀感號慟致疾。相距十四日而崩。年五十四皇。太子即位是為代宗。
論曰。初忠國師答肅宗十身調御等問。則高峻其門風。略無少假殆。帝未諭而致十問。忠方從容曲盡其意。九數百千言。帝於是相得之深。此蓋宗師傳道之大體也。及天帝授十三寶與真如。告以中原有災宜以第二寶鎮之。其寶入朝。未幾果肅宗崩而代宗即位。凡自肅宗至昭宗。十三帝而唐亡。然則上帝告以其祚如此之審。新史則著十三寶于本紀。複列於五行志。而未始明其所以讖。嗚呼異哉。
永泰元年九月。鑄金銅佛像于光順門。率百僚拜祀之。十月吐蕃寇逼京師。內出仁王經二輦送西明諸寺。置百尺高座講之。𡨥平。帝夢六祖慧能大師請衣缽歸於曹溪。翌日遣中使送還。是時𡨥難屢逼。帝䆮以為憂。宰相王縉曰。國家慶祚靈長。福報所憑。時雖多艱。無足道者。祿山．思明毒流方煽而皆有子禍。僕固懷恩臨敵而踣。群戎來寇未及戰輒去。非人事也。帝由是篤意佛道。修祀祠。詔天下官司無棰辱僧尼。禁中講誦
【現代漢語翻譯】 現代漢語譯本：喜悅。將它放置在日中時，白氣便歸屬於天。命名它為『定國寶』。皇帝將它從楚州（今江蘇淮安）獻上來，那裡是皇太子最初受封的封國。又聽說中原地區有災難，應該用第二件寶物來鎮壓。於是皇帝下詔讓皇太子代理政事，大赦天下，改年號為寶應。 五月，太上皇駕崩，享年七十八歲。皇帝從春天到夏天，身體多有不適。等到太上皇駕崩，皇帝悲傷號哭，以致生病。相隔十四天，皇帝也駕崩了，享年五十四歲。皇太子即位，是為代宗。 評論說，當初忠國師回答肅宗關於『十身調御』等問題的提問時，就已顯露出他高深嚴峻的門風，沒有絲毫的虛假敷衍。肅宗沒有完全理解，於是提出了十個問題。忠國師這才從容不迫、詳盡地闡述了他的意思，說了九百上千字。肅宗因此與忠國師相知甚深。這大概就是宗師傳道的大體情況吧。等到天帝將十三件寶物授予真如（僧人），並告知他中原地區有災難，應該用第二件寶物來鎮壓。這件寶物入朝後，沒過多久，果然肅宗駕崩，代宗即位。從肅宗到昭宗，共有十三位皇帝，唐朝就滅亡了。既然如此，那麼上帝告知的關於唐朝國運的事情是如此的準確。新《唐書》則將十三件寶物記載在《本紀》中，又列在《五行志》中，但始終沒有說明它所預示的徵兆。唉，真是奇怪啊。 永泰元年九月，在光順門鑄造金銅佛像，率領百官進行拜祭。十月，吐蕃軍隊進犯京師，宮中拿出《仁王經》兩輛車，送到西明寺等寺廟，設定百尺高座進行講解，以求平息戰亂。皇帝夢見六祖慧能大師，請求將衣缽歸還到曹溪（廣東韶關南華寺）。第二天，皇帝派遣中使送還。當時，戰亂多次逼近，皇帝深感憂慮。宰相王縉說：『國家慶祚靈長，福報所憑，時局雖然多艱，不足為慮。安祿山（叛將）、史思明（叛將）的毒害流傳四方，但最終都有兒子作亂。僕固懷恩（唐朝將領）臨敵叛變而失敗。群戎來犯，還沒來得及交戰就撤退了。這不是人事所能左右的。』皇帝因此更加篤信佛道，修繕祭祀，詔令天下官府不得鞭打侮辱僧尼，宮中講經誦佛。
【English Translation】 English version: Joy. When it is placed in the midday sun, the white vapor belongs to the heavens. It is named 'Dingguo Treasure' (定國寶, Treasure for Stabilizing the Nation). The Emperor presented it, having received it from Chuzhou (楚州, modern Huai'an, Jiangsu province), which was the principality where the Crown Prince was first enfeoffed. It was also heard that there was a disaster in the Central Plains and that the second treasure should be used to suppress it. Therefore, the Emperor issued an edict for the Crown Prince to administer state affairs, grant a general amnesty, and change the era name to Baoying (寶應). In the fifth month, the Retired Emperor passed away at the age of seventy-eight. From spring to summer, the Emperor had been unwell. When the Retired Emperor passed away, the Emperor grieved and wailed, causing him to fall ill. Fourteen days later, the Emperor also passed away at the age of fifty-four. The Crown Prince ascended the throne, becoming Emperor Daizong (代宗). It is said that when the National Preceptor Zhong (忠國師) answered Emperor Suzong's (肅宗) questions about the 'Ten Bodies of the Tamer' (十身調御) and other matters, he revealed his profound and strict demeanor, without the slightest pretense or perfunctoriness. Emperor Suzong did not fully understand, so he asked ten questions. Only then did Zhong leisurely and thoroughly explain his meaning, speaking nine hundred or a thousand words. Emperor Suzong thus became deeply acquainted with Zhong. This is probably the general principle of a master transmitting the Way. When the Heavenly Emperor bestowed the thirteen treasures upon Zhenru (真如, a monk), he told him that there was a disaster in the Central Plains and that the second treasure should be used to suppress it. Not long after this treasure entered the court, Emperor Suzong indeed passed away, and Emperor Daizong ascended the throne. From Emperor Suzong to Emperor Zhaozong (昭宗), there were thirteen emperors, and the Tang Dynasty fell. Since this was the case, then the Heavenly Emperor's announcement about the fate of the Tang Dynasty was so accurate. The New Book of Tang records the thirteen treasures in the 'Annals' (本紀) and also lists them in the 'Treatise on the Five Elements' (五行志), but it never explains the omen they portended. Alas, how strange! In the ninth month of the first year of Yongtai (永泰), gold and bronze Buddha statues were cast at Guangshun Gate (光順門), and the officials were led to worship them. In the tenth month, the Tubo (吐蕃, Tibetan Empire) army invaded and approached the capital. The palace brought out two cartloads of the 'Benevolent Kings Sutra' (仁王經) and sent them to Ximing Temple (西明寺) and other temples, where they were lectured from a hundred-foot-high platform, in order to quell the war. The Emperor dreamed of the Sixth Patriarch Huineng (慧能, Sixth Patriarch of Chan Buddhism), who requested that his robe and bowl be returned to Caoxi (曹溪, Nanhua Temple in Shaoguan, Guangdong). The next day, the Emperor sent a palace envoy to return them. At that time, the war repeatedly approached, and the Emperor was deeply worried. The Chancellor Wang Jin (王縉) said, 'The nation's fortune is long-lasting, and its blessings are based on merit. Although the times are difficult, there is nothing to worry about. The poison of An Lushan (安祿山, rebel general) and Shi Siming (史思明, rebel general) spread in all directions, but in the end, they both had sons who caused trouble. Pugu Huaien (僕固懷恩, Tang general) rebelled against the enemy and failed. The barbarian tribes came to invade, but they retreated before they could even fight. This is not something that human affairs can control.' The Emperor therefore became more devoted to Buddhism, repaired sacrifices, and ordered that officials throughout the country should not whip or insult monks and nuns. Sutras were lectured and recited in the palace.
仁王護國經。詔命不空三藏重譯舊本。帝親為之敘。官不空特進鴻臚卿。
是歲詔法師良賁于大明宮之桃園造新仁王經疏。疏成賁以表進呈。略曰。洗心滌慮扣寂求音。發明啟自天宮。加被仰憑佛力。咸約經論演暢真宗。亦猶集群玉于荊山。約百川于溟海。火生於木並兩曜而俱明。識轉于如體一相而等照。成道者法也。載法者經也。廣度群有同於大通。足菩提心如陛下意。帝覽之稱善。
大曆元年七月壬午。始作盂蘭盆會於禁中。設高祖大宗已下七聖位。備鑾輿建巨幡。各以帝號標其上。自太廟迎入內道場。鐃吹鼓舞旌幢燭天。是日立仗百寮于光順門迎拜導從。自是歲以為常。癸未太廟二室生靈芝。帝賦詩美之。百寮皆屬和。
二年七月宰相杜鴻漸出撫巴蜀。至益州遣使詣白崖山請禪師無住入城問法曰。弟子聞金和尚說無憶無念莫妄三句法門。未審此三句是一是三。無住曰。無憶名戒。無念名定。莫妄名慧。然一心不生則具戒定慧。非一非三也。曰后句妄字莫非從心否。無住曰從女者是。曰有據否。無住曰。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。又問師還以三句接人否。對曰。初心學人還令息念澄停識浪。清水影現悟無念體。寂滅現前。無念亦不立也。時庭樹鴉鳴。公曰
【現代漢語翻譯】 現代漢語譯本 《仁王護國經》。皇帝下令讓不空三藏重新翻譯舊版本。皇帝親自為之作序。授予不空特進鴻臚卿的官職。
當年，皇帝下令法師良賁在大明宮的桃園建造新的《仁王經》疏。疏完成之後，良賁上表進呈，內容大致是：『洗滌心靈，排除雜念，在寂靜中尋求真理的聲音，闡明經義的啟示來自天宮，加持的力量仰仗佛力。都依據經論來演說弘揚真正的宗旨，就像在荊山聚集美玉，在溟海匯聚百川一樣。火從木中產生，與日月一同光明；識轉化為如，本體同一，平等照耀。成就正道的是法，承載法的是經。廣泛地普度眾生，如同大通智勝佛一般，發起菩提心，正如陛下的心意。』皇帝看了之後稱讚很好。
大曆元年七月壬午，開始在皇宮禁中舉辦盂蘭盆會。設定了從高祖、太宗以下的七位先帝的牌位，準備了皇帝的儀仗和巨大的幡旗，各自用皇帝的謚號標在上面。從太廟迎入內道場，演奏音樂，鼓樂齊鳴，旌旗招展，照亮天空。當天，文武百官在光順門列隊迎接，行禮，引導隊伍。從此以後，每年都這樣做。癸未年，太廟的兩個殿室裡生長出靈芝，皇帝作詩讚美它，百官都奉命和詩。
大曆二年七月，宰相杜鴻漸出京安撫巴蜀。到達益州后，派遣使者到白崖山，請禪師無住入城問道：『弟子聽說金和尚說『無憶、無念、莫妄』三句法門，不知道這三句是一句還是三句？』無住回答說：『無憶名為戒，無念名為定，莫妄名為慧。然而，一心不生，就具備了戒、定、慧，非一非三。』杜鴻漸問：『后一句的『妄』字，莫非是從心嗎？』無住說：『從女就是。』杜鴻漸問：『有依據嗎？』無住說：『《法句經》說：『如果生起精進心，那是虛妄，不是真正的精進。如果能做到心不虛妄，精進就沒有止境。』又問：『禪師您還用這三句話來接引人嗎？』無住回答說：『對於初學的人，還是讓他們止息妄念，澄清雜念，讓意識的波浪平息，清澈的水中顯現影像，領悟無念的本體，寂滅的境界就會顯現，那時連無念也不用執著了。』當時庭院裡的樹上有烏鴉在叫，杜鴻漸說：
【English Translation】 English version The 'Benevolent Kings Protecting the Nation Sutra'. The Emperor ordered Amoghavajra to re-translate the old version. The Emperor personally wrote the preface. Amoghavajra was granted the title of Grand Master of Court and Minister of the Court of State Ceremonies.
In that year, the Emperor ordered the Dharma Master Liangben to build a new commentary on the 'Benevolent Kings Sutra' in the Taoyuan (Peach Garden) of the Daming Palace. After the commentary was completed, Liangben presented it in a memorial, which roughly stated: 'Wash the heart and cleanse the thoughts, seek the sound of truth in stillness. The enlightenment of explaining the sutra comes from the heavenly palace, and the blessing relies on the power of the Buddha. All are based on the sutras and treatises to expound and promote the true doctrine, just like gathering beautiful jade in Mount Jing, and gathering hundreds of rivers in the Ming Sea. Fire is born from wood, and shines brightly with the sun and moon; consciousness is transformed into Suchness, the essence is the same, and illuminates equally. That which achieves the Way is the Dharma, and that which carries the Dharma is the Sutra. To widely deliver all beings is like the Great Universal Wisdom Buddha, and to initiate the Bodhi mind is as Your Majesty intends.' The Emperor read it and praised it as excellent.
In the seventh month of the first year of the Dali era, on the day of Renwu, the Ullambana Festival was first held in the imperial palace. Tablets were set up for the seven deceased emperors from Emperor Gaozu and Emperor Taizong downwards, and the Emperor's ceremonial guards and huge banners were prepared, each marked with the posthumous title of the emperor. They were welcomed from the Imperial Ancestral Temple into the inner Dharma hall, with music playing, drums beating, and banners fluttering, illuminating the sky. On that day, civil and military officials lined up at the Guangshun Gate to welcome and pay respects, guiding the procession. From then on, this became an annual event. In the year of Guiwei, spirit fungus grew in the two chambers of the Imperial Ancestral Temple. The Emperor composed a poem to praise it, and all the officials were ordered to write poems in response.
In the seventh month of the second year of the Dali era, the Chancellor Du Hongjian went out to pacify the Ba and Shu regions. Upon arriving in Yizhou, he sent an envoy to Mount Baiya to invite the Chan Master Wuzhu into the city to ask about the Dharma, saying: 'This disciple has heard the Venerable Jin speak of the three phrases of the Dharma gate: 'no recollection, no thought, no delusion'. I do not know whether these three phrases are one or three?' Wuzhu replied: 'No recollection is called precepts, no thought is called samadhi, and no delusion is called wisdom. However, if a single thought does not arise, then one possesses precepts, samadhi, and wisdom, neither one nor three.' Du Hongjian asked: 'Does the word 'delusion' in the last phrase come from the mind?' Wuzhu said: 'It comes from the character for 'woman'.' Du Hongjian asked: 'Is there any basis for this?' Wuzhu said: 'The Dhammapada says: 'If one arises with a mind of diligence, that is delusion, not true diligence. If one can keep the mind free from delusion, diligence has no limit.' He also asked: 'Does the Master still use these three phrases to guide people?' Wuzhu replied: 'For beginners, I still instruct them to cease false thoughts, clarify distractions, and calm the waves of consciousness, so that images appear in the clear water, and they realize the essence of no-thought, and the state of stillness and extinction will appear. At that time, even no-thought is not established.' At that time, crows were cawing in the trees in the courtyard, and Du Hongjian said:
師還聞否。曰聞鴉去矣。又問師今聞否。曰聞。公曰鴉去無聲云何言聞。無住顧四眾曰。正法難聞。各宜諦聽。聞與不聞。非關聞性。本來不生今亦不滅。有聲之時是聲塵自生。無聲之時是聲塵自滅。而此聞性不隨聲生不隨聲滅。悟此聞性則免聲塵流轉。乃至色香味觸亦復如之。當知聞無生滅。聞無去來。公與僚屬喜躍稱善。又問。弟子頃著起信論疏二卷。得名解佛法否。曰。夫造疏皆用心思量分別。但可著成傳益初學。據論云。知一切法從本以來離言說相。離文字相。離心緣相。畢竟平等。無有變異。唯是一心。故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。何由體解佛法。公稽首曰。師今從理確論合心地法門。實不思議。然何由得不生不滅契解脫去。答曰。見境心不起名不生。不生即不滅。既無生滅即不被前塵所縛。當處解脫。公曰何謂識心見性。答曰。一切學道人隨念流浪。蓋為不識真心。不見本性。真心者念生亦不順生。念滅亦不依寂。不來不去不定不亂。不取不捨不沉不浮。無為無相。活鱍鱍。平常自在。此心體畢竟不可得。無可知覺。觸目皆如。無非見性也。鴻漸由是棲心禪悅。嘗有詩云。長愿追禪理。安能揖化源。晚以疾辭宰相。釋位三日而薨。臨終沐浴。儼朝服加僧伽黎。剃鬚發而
逝。遺命依沙門法葬。
論曰。無住說法簡當明妙。雅合首楞嚴所謂聞無生滅之旨。宜乎聞者悟悅而信解也。鴻漸靈武䇿立功臣。家世奉佛。其臨終沐浴剔發須服僧衣。遂與聖朝王文正公旦肖焉。雖文正公巨德元勛。完名高節卓冠名臣之表。非鴻漸所能彷彿。然莫年付囑諸子及其友楊文公大年丁寧曲折。文公談苑著之甚詳。茲可想見知佛之深而見道之明也。嗚呼。吾宗直指當人見聞覺知一段大事。本爾現成。奈何人自棄昧。往往終身役役為他閑事長無明者。天下碌碌皆是。若二公能自回頭存心後世。打徹大事夫豈易得也哉。
三年。帝召國師慧忠入內。引太白山人見之。帝曰。此人頗有見解。請師驗之。忠曰汝蘊何能。山人曰忝識山識地識字善算。曰山人所居之山是雄山是雌山。山人茫然不能對。忠曰識地否。曰識。忠指殿上地問曰此是何地。答曰容弟子算方知。忠曰識字否。曰識。忠於地上畫一晝曰此甚字。山人曰是一字。忠曰。土上一畫是王字。何謂一字耶。又問能算否。曰能。忠曰三七是多少。山人曰。國師玩弟子。三七豈非二十一。忠曰。卻是山人弄貧道。三七是十。何謂二十一。復問更有何能。答曰弟子縱有亦不敢向國師開口。忠曰縱汝有能亦俱未是。師卻謂帝曰。問山不識山。問地不識地。
【現代漢語翻譯】 現代漢語譯本： 逝世。遺囑按照沙門（Śrāmaṇa，指出家修道者）的規矩安葬。
評論說：無住的說法簡明扼要，精妙透徹，非常符合《首楞嚴經》所說的『聽聞無生滅的旨意』。聽聞者理應領悟喜悅，從而信受理解。鴻漸是靈武的功臣，世代信奉佛教。他臨終前沐浴、剃髮、穿僧衣，這與聖朝的王文正公（王旦）非常相似。雖然文正公擁有巨大的功德和卓越的功勛，其完美的名聲和高尚的節操超越了所有名臣，不是鴻漸所能比擬的。然而，鴻漸晚年囑咐兒子們以及他的朋友楊文公（楊億）大年的情景，在楊文公的《談苑》中有非常詳細的記載。由此可以想像他對於佛法的深刻理解和對於真理的清晰認識。唉！我們宗門直指人心，當下見聞覺知的一切本就現成。奈何人們自己拋棄和矇昧，往往終身忙碌，為他人閑事而長久處於無明之中。天下碌碌無為的人都是這樣。如果這兩位公能夠回頭反省，為後世著想，徹悟這件大事，那又豈是容易得到的呢！
三年，皇帝召見國師慧忠入宮，引薦太白山人讓他見面。皇帝說：『這個人頗有些見解，請國師驗證一下。』慧忠說：『你有什麼本領？』山人說：『我略微認識山、認識地、識字、擅長算術。』慧忠問：『山人所居住的山是雄山還是雌山？』山人茫然不能回答。慧忠問：『認識地嗎？』山人說：『認識。』慧忠指著殿上的地問：『這是什麼地？』山人回答說：『容弟子算一下才能知道。』慧忠問：『識字嗎？』山人說：『識。』慧忠在地上畫一橫，問：『這是什麼字？』山人說：『是一字。』慧忠說：『土上一橫是王字，怎麼說是一字呢？』又問：『能算嗎？』山人說：『能。』慧忠問：『三七是多少？』山人說：『國師您在戲弄弟子，三七難道不是二十一嗎？』慧忠說：『卻是山人戲弄貧道，三七是十。怎麼說是二十一呢？』又問：『還有什麼本領？』山人回答說：『弟子縱然有也不敢向國師開口。』慧忠說：『縱然你有本領，也都不算什麼。』慧忠於是對皇帝說：『問山不認識山，問地不認識地。』
【English Translation】 English version: He passed away. His last wish was to be buried according to the Śrāmaṇa (ascetic) tradition.
Commentary: Wuzhu's (無住) teachings were concise, clear, profound, and perfectly aligned with the Śūraṅgama Sūtra's (首楞嚴經) principle of 'hearing the meaning of no birth and no death.' Those who heard it should have awakened with joy and understood with faith. Hongjian (鴻漸) was a meritorious official of Lingwu (靈武), and his family had been devoted to Buddhism for generations. His bathing, shaving his head and beard, and wearing monastic robes before his death were very similar to Wang Dan (王旦), the Duke Wenzheng (文正公) of the Holy Dynasty. Although Duke Wenzheng possessed great virtue and outstanding achievements, and his perfect reputation and noble integrity surpassed all famous officials, Hongjian could not compare. However, the scene of Hongjian entrusting his sons and his friend Yang Yi (楊億), Duke Wengong (文公) in his later years is recorded in great detail in Duke Yang's 'Tanyuan' (談苑). From this, one can imagine his deep understanding of Buddhism and his clear understanding of the truth. Alas! Our school directly points to the human mind, and everything that is seen, heard, felt, and known in the present moment is inherently complete. However, people abandon and obscure themselves, often busying themselves throughout their lives with other people's idle affairs and remaining in ignorance for a long time. All the mediocre people in the world are like this. If these two dukes could turn back and reflect, think of future generations, and thoroughly understand this great matter, how easy would it be to obtain!
In the third year, the Emperor summoned National Teacher Huizhong (慧忠) to the palace and introduced the Taibai Mountain Man (太白山人) to meet him. The Emperor said, 'This person has some insights, please test him, National Teacher.' Huizhong said, 'What abilities do you possess?' The Mountain Man said, 'I slightly recognize mountains, recognize land, recognize characters, and am good at arithmetic.' Huizhong asked, 'Is the mountain where the Mountain Man lives a male mountain or a female mountain?' The Mountain Man was at a loss and could not answer. Huizhong asked, 'Do you recognize land?' The Mountain Man said, 'I do.' Huizhong pointed to the ground in the palace and asked, 'What kind of land is this?' The Mountain Man replied, 'Please allow me to calculate it to know.' Huizhong asked, 'Do you recognize characters?' The Mountain Man said, 'I do.' Huizhong drew a horizontal line on the ground and asked, 'What character is this?' The Mountain Man said, 'It is the character 'one'.' Huizhong said, 'A horizontal line above the earth is the character 'king', how can you say it is the character 'one'?' He then asked, 'Can you calculate?' The Mountain Man said, 'I can.' Huizhong asked, 'What is three times seven?' The Mountain Man said, 'National Teacher, you are teasing me, isn't three times seven twenty-one?' Huizhong said, 'It is the Mountain Man who is teasing this poor monk, three times seven is ten. How can you say it is twenty-one?' He further asked, 'What other abilities do you have?' The Mountain Man replied, 'Even if I have abilities, I dare not speak to the National Teacher.' Huizhong said, 'Even if you have abilities, they are all insignificant.' Huizhong then said to the Emperor, 'He does not recognize mountains when asked about mountains, and does not recognize land when asked about land.'
問字不識字。問算不解算。陛下何處得此懵漢來。帝謂山人曰。朕有國位不足為寶。師乃國寶也。山人曰陛下真識寶者矣。
是歲詔徑山道欽禪師至闕下。帝親加瞻禮。一日師在內庭見帝起立。帝曰師何以起。欽曰檀越何得向四威儀中見貧道。帝悅謂忠國師曰眹欲賜欽師一名。忠欣然奉詔。遂賜號國一禪師。后辭歸本山。馬祖大師令門人智藏問十二時中以何為境。師曰待汝回去時有信。藏曰只今便回。師曰傳語卻須問取曹溪。又僧問如何是祖師西來意。師曰汝問不當。曰如何得當。師曰待吾滅后卻向汝說。至貞元八年示寂。賜謚大覺禪師。
四年。牛頭慧忠禪師示寂。師得法于威師。為牛頭宗第六祖。平生一衲不易。器用唯一鐺。嘗有供僧谷二廩。盜者窺伺。虎為守之。縣令張遜者入山頂謁。問師有何徒弟。曰有三五人。遜曰可得見否。師敲床三下。有三虎哮吼而出。遜驚怖而退。及移居莊嚴寺。將建法堂。有古樹群鵲巢其上。師謂巢曰。此地建堂。汝可速去。言訖群鵲遷巢他樹。及筑基。有二神人定其四角。潛資夜役不日而成。繇是學徒雲集。師有安心偈曰。人法雙凈。善惡兩忘。直心真實。菩提道場。至是將終。石室前掛鐺樹掛衣。藤無故枯死。師集眾布薩訖。淨髮浴身。是夕有瑞雲覆其院。空中復
【現代漢語翻譯】 現代漢語譯本： 問他識字嗎，他說不識字。問他會算術嗎，他說不會算術。陛下您是從哪裡找來這麼個糊塗人啊？皇帝對國師說：『朕擁有國家君位，還不足以作為珍寶，國師您才是國家的珍寶啊。』山人說：『陛下您真是個識寶的人啊。』 這年，皇帝下詔讓徑山道欽禪師到皇宮。皇帝親自對他表示敬意。一天，道欽禪師在內庭看見皇帝站起來，皇帝問：『禪師您為何站起來？』道欽禪師說：『施主您怎麼能在行住坐臥四威儀中看到貧僧呢？』皇帝很高興，對忠國師說：『朕想賜給道欽禪師一個名號。』忠國師欣然接受詔命，於是賜號為國一禪師。後來，道欽禪師辭別皇帝返回徑山。馬祖大師讓弟子智藏問他：『十二時辰中以什麼為境界？』道欽禪師說：『等你回去的時候，我會給你訊息。』智藏說：『我現在就回去。』道欽禪師說：『傳話也要問問曹溪惠能大師。』又有僧人問：『什麼是祖師西來意？』道欽禪師說：『你問得不對。』僧人問：『怎樣才對呢？』道欽禪師說：『等我圓寂之後再告訴你。』到貞元八年，道欽禪師圓寂，朝廷賜謚號為大覺禪師。 四年後，牛頭慧忠禪師圓寂。慧忠禪師從威師那裡得法，是牛頭宗的第六代祖師。他一生只穿一件衲衣，從不更換，使用的器物只有一個鐺。曾經有兩倉供養僧眾的穀子，有盜賊窺視，老虎為他守護。縣令張遜到山頂拜謁慧忠禪師，問禪師有多少徒弟。慧忠禪師說：『有三五人。』張遜說：『可以讓我見見嗎？』慧忠禪師敲了三下床，有三隻老虎吼叫著出來，張遜驚恐地退走了。等到慧忠禪師移居到莊嚴寺，準備建造法堂時，有一棵古樹，樹上有很多喜鵲在上面築巢。慧忠禪師對鳥巢說：『這裡要建造法堂，你們可以快點離開。』說完，喜鵲們就遷巢到其他樹上。等到打地基的時候，有兩位神人確定了四個角的位置，暗中幫助夜間施工，沒幾天就建成了。因此，來學習的人像云一樣聚集。慧忠禪師有《安心偈》說：『人法雙凈，善惡兩忘，直心真實，菩提道場。』臨終時，石室前掛著鐺，樹上掛著衣服，藤無緣無故地枯死了。慧忠禪師召集眾人舉行布薩儀式完畢，然後淨髮沐浴。當天晚上，有祥瑞的雲彩覆蓋著寺院，空中又...
【English Translation】 English version: Asked if he knew how to read, he said he didn't. Asked if he knew how to calculate, he said he didn't. Your Majesty, where did you find such a muddle-headed person? The Emperor said to the National Teacher: 'My possession of the throne is not enough to be considered a treasure; the Master is the treasure of the nation.' The mountain man said: 'Your Majesty is truly a person who recognizes treasures.' In that year, an imperial edict summoned Chan Master Daoqin (道欽) of Jingshan (徑山) to the palace. The Emperor personally paid him respects. One day, the Master was in the inner court and saw the Emperor stand up. The Emperor asked: 'Why do you stand up, Master?' Daoqin (道欽) said: 'How can the donor (檀越) see this poor monk within the four dignities (四威儀)?' The Emperor was pleased and said to the National Teacher Zhong (忠): 'I wish to bestow a name upon Master Daoqin (道欽).' Zhong (忠) gladly accepted the edict and bestowed the title National Teacher Guoyi (國一禪師). Later, he bid farewell and returned to his mountain. Great Master Mazu (馬祖) instructed his disciple Zhizang (智藏) to ask him: 'What is taken as the realm within the twelve periods of the day?' The Master said: 'When you return, there will be a message.' Zhizang (智藏) said: 'I will return now.' The Master said: 'When conveying the message, you must ask Caoxi (曹溪).' Another monk asked: 'What is the meaning of the Patriarch's (祖師) coming from the West?' The Master said: 'Your question is not appropriate.' The monk asked: 'How can it be appropriate?' The Master said: 'I will tell you after my extinction.' In the eighth year of the Zhenyuan (貞元) era, he passed away and was granted the posthumous title Great Enlightenment Chan Master (大覺禪師). In the fourth year, Chan Master Huizhong (慧忠) of Niutou (牛頭) passed away. The Master obtained the Dharma from Master Wei (威師) and was the sixth patriarch of the Niutou (牛頭) School. Throughout his life, he never changed his single patched robe, and his only utensil was a single pot. There were once two granaries of grain offered to the monks, and thieves spied on them, but tigers guarded them. Magistrate Zhang Xun (張遜) entered the mountain to pay respects, asking the Master how many disciples he had. The Master said: 'Three or five people.' Xun (遜) said: 'May I see them?' The Master knocked on the bed three times, and three tigers roared and came out. Xun (遜) was frightened and retreated. When he moved to Zhuangyan Temple (莊嚴寺) and was about to build the Dharma hall, there was an ancient tree with crows nesting on it. The Master said to the nests: 'This place will be used to build a Dharma hall; you should leave quickly.' After he spoke, the crows moved their nests to other trees. When the foundation was being built, two divine beings fixed the four corners, secretly assisting with the night work, and it was completed in a few days. Therefore, students gathered like clouds. The Master had a 'Verse on Pacifying the Mind' (安心偈) that said: 'Both person and Dharma are pure, good and evil are both forgotten, the direct mind is true and real, the Bodhi (菩提) is the place of enlightenment.' As he was about to pass away, a pot was hung in front of the stone chamber, clothes were hung on the tree, and the vine withered for no reason. The Master gathered the assembly, completed the uposatha (布薩) ceremony, then purified his hair and bathed. That night, auspicious clouds covered the temple, and in the sky...
有天樂之聲。詰旦怡然坐化。俄頃風雨暴作。震折林木。有白虹貫于巖壑云。
五年。西域大耳三藏至京師。自云得他心慧眼。帝令入光宅寺請國師慧忠試驗。忠問汝得他心通耶。對曰不敢。忠曰汝道老僧即今在什麼處。三藏雲和尚是一國之師。何得往天津橋看弄猢孫。忠又問老僧即今在什麼處。三藏曰。和尚是一國之師。何得去西川看競渡。忠第三問語亦如前。三藏良久罔知去處。忠叱曰。這野狐精。他心通在什麼處。三藏無對。
論曰。四祖下融大師。橫說豎說猶未知向上關捩子。此黃檗運公語也。以黃檗大機大用逸格手段。作如是說。則其然矣。異時學人相似語言以為禪道者。凡貶剝諸方往往猶不止於此。嗚呼。世謂學不躐等。矧吾宗單傳心印用以了生死者。其可以躐等乎。觀牛頭諸祖道盛一時。于死生之際感驗昭著。有生而百鳥銜華虎狼給侍者。有滅而鳥獸哀鳴逾月乃止者。有異香經旬而歇者。有山林變白溪澗絕流者。有空中神幡從西而來繞山數匝者。有所居舊院林木變白七日而復者。及是忠禪師所感皆不思議事。出於造化之表。自非神德妙行。蔽天地而不恥。關百聖而不慚者。曷以臻此邪。如大耳三藏分證小果得五神通。及見國師。初二度國師以有所緣心。則灼見其處。及第三度。國師入甚深
【現代漢語翻譯】 現代漢語譯本： 有天樂之聲傳來，第二天早晨，他怡然自得地坐化圓寂。不久，狂風暴雨驟然而至，震斷了林中的樹木。有一道白色的彩虹橫貫于山巖峽谷之間，景象奇異。
五年後，西域來的大耳三藏（指來自西域的精通佛法的三藏法師）到達京師。他自稱獲得了『他心慧眼』（指能夠知曉他人心思的智慧和能力）。皇帝命令他到光宅寺去，請國師慧忠（指唐代的著名禪師慧忠國師）對他進行測試。慧忠問：『你得到了他心通嗎？』大耳三藏回答說：『不敢自稱得到。』慧忠說：『你說說老僧我現在在什麼地方？』大耳三藏說：『和尚是一國之師，怎麼會到天津橋去看耍猴戲呢？』慧忠又問：『老僧我現在在什麼地方？』大耳三藏說：『和尚是一國之師，怎麼會去西川看賽龍舟呢？』慧忠第三次問，說的話也和前面一樣。大耳三藏沉默了很久，不知道慧忠的去處。慧忠呵斥道：『你這野狐精！他心通在哪裡？』大耳三藏無言以對。
評論說：四祖門下的融大師，無論是橫說豎說，都還不知道向上突破的關鍵所在。這是黃檗運公（指唐代禪師黃檗希運）說的話。憑藉黃檗禪師的大機大用和超凡脫俗的手段，這樣說當然可以。如果後來的學人模仿這種語言，把它當作禪道，那麼他們對各方的貶低往往還不止於此。唉！世人說學習不能越級，更何況我們禪宗單傳心印，用以了脫生死的法門，怎麼可以越級呢？看看牛頭宗的各位祖師，道風鼎盛一時，在生死之際的感應非常明顯。有的出生時有百鳥銜花，虎狼侍奉；有的圓寂時鳥獸哀鳴，一個月都不停止；有的異香持續十幾天才消散；有的山林變成白色，溪澗斷流；有的空中出現神幡從西方而來，繞山好幾圈；有的居住的舊院林木變成白色，七天後又恢復原狀。以及慧忠禪師所感應到的，都是不可思議的事情，超出了造化的範疇。如果不是神德妙行，能夠遮蔽天地而不感到羞愧，能夠面對百聖而不感到慚愧的人，怎麼能達到這種境界呢？比如大耳三藏，只是分證了小果，得到了五神通（指天眼通、天耳通、他心通、宿命通、神足通）。當他見到國師時，最初兩次國師以有所緣之心（指心中有所牽掛，有所思慮）示現，所以他能清楚地看到國師的去處。等到第三次，國師進入甚深禪定。
【English Translation】 English version: There was the sound of heavenly music. The next morning, he passed away peacefully in a seated posture. Soon after, a violent storm arose, breaking trees in the forest. A white rainbow spanned the cliffs and valleys, a wondrous sight.
Five years later, the Great-Eared Tripitaka (referring to a Tripitaka master from the Western Regions proficient in Buddhism) from the Western Regions arrived in the capital. He claimed to have attained the 'wisdom eye of knowing others' minds' (referring to the wisdom and ability to know the thoughts of others). The emperor ordered him to go to Guangzhai Temple and asked National Teacher Huizhong (referring to the famous Chan master Huizhong of the Tang Dynasty) to test him. Huizhong asked, 'Have you attained the power of knowing others' minds?' The Great-Eared Tripitaka replied, 'I dare not claim to have attained it.' Huizhong said, 'Tell me, where is this old monk right now?' The Great-Eared Tripitaka said, 'The master is the national teacher of a country, how could he be at Tianjin Bridge watching monkey performances?' Huizhong asked again, 'Where is this old monk right now?' The Great-Eared Tripitaka said, 'The master is the national teacher of a country, how could he be in Xichuan watching dragon boat races?' Huizhong asked a third time, saying the same as before. The Great-Eared Tripitaka remained silent for a long time, not knowing where Huizhong was. Huizhong scolded, 'You fox spirit! Where is your power of knowing others' minds?' The Great-Eared Tripitaka had no reply.
The commentary says: Master Rong, a disciple of the Fourth Patriarch, whether speaking horizontally or vertically, still did not know the key to upward breakthrough. These are the words of Huangbo Yun (referring to Chan Master Huangbo Xiyun of the Tang Dynasty). With Chan Master Huangbo's great capacity, great function, and extraordinary means, it is certainly appropriate to say so. If later students imitate this language and regard it as the path of Chan, then their disparagement of various schools often does not stop there. Alas! The world says that learning should not be skipped, let alone our Chan school's single transmission of the mind-seal, the method used to liberate from birth and death, how can it be skipped? Look at the ancestral masters of the Niutou School, whose influence flourished for a time, and whose responses at the time of birth and death were very evident. Some were born with hundreds of birds carrying flowers and tigers and wolves attending; some, when they passed away, had birds and beasts mourning, not stopping for a month; some had strange fragrances lasting for more than ten days before dissipating; some had mountains and forests turning white and streams ceasing to flow; some had divine banners appearing in the sky, coming from the west and circling the mountain several times; some had the trees in the old courtyard where they lived turning white and returning to normal after seven days. And what Chan Master Huizhong sensed were all inconceivable things, beyond the scope of creation. If it were not for divine virtue and wondrous practice, capable of covering heaven and earth without shame, and facing the hundred sages without embarrassment, how could one reach this state? For example, the Great-Eared Tripitaka only partially realized the small fruit and obtained the five supernatural powers (referring to the powers of the divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet). When he saw the National Teacher, the first two times the National Teacher manifested with a mind attached to something (referring to a mind with attachments and thoughts), so he could clearly see where the National Teacher was. When it came to the third time, the National Teacher entered deep samadhi.
秘密大寂定門。大耳於是茫然不知。然則證果有階級。大道有淺深。端不誣矣。或謂巫咸相壺子堪擬國師者。自性圓通與夫區區術數烏可同年而語哉。
隆興佛教編年通論卷第十七 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十八
隆興府石室沙門 祖琇 撰
唐
大曆五年。大廣智三藏不空示疾。誡門人曰。普賢行愿出無邊法門。汝等勤而行之。宜觀菩提心本尊大印直詮阿字。了法無生證大覺身。又命弟子趙遷執筆授所撰涅槃軌範以貽後世。使準此送終。以表辭帝。詔遣內使賜湯藥勞問。就加開府儀同三司蕭國公。食邑三千戶。辭讓數四不允。不空嘆曰。吾以法濟世。不意垂死濫污封爵。乃以先師金剛智所付法物因中使李憲誠進之。遂沐浴更衣吉祥安臥而寂。阇維頂骨不壞。中含舍利光彩奪目。御史嚴郢撰紀德碑。太常徐浩書之於石。其辭曰。
和尚諱不空。西域人也。氏族不聞于中夏故不書。玄宗燭知至道。特見高仰。迄肅宗．代宗三朝。皆為灌頂國師。以玄言德祥開佑至尊。代宗初以特進大鴻臚褒表之。及示疾不起。又就臥內加開府儀同三司蕭國公。皆牢讓不允。特賜法號曰大廣智三藏。大曆五年夏六月癸未滅度于京師大興
【現代漢語翻譯】 秘密大寂定門，大耳（人名，此處指代對佛法理解不深的人）於是茫然不知。然則證果（證得佛果）有階級，大道有淺深，這確實不假。有人說巫咸（古代巫師）和相壺子（古代善於相面的人）可以比擬國師（皇帝的老師），但自性圓通（自身本有的圓滿智慧）與那些區區術數，怎麼可以相提並論呢？
隆興佛教編年通論卷第十七 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十八
隆興府石室沙門 祖琇 撰
唐
大曆五年，大廣智三藏不空（Yogavacara，密宗大師）示疾，告誡弟子說：『普賢行愿（普賢菩薩的行愿）能生出無邊法門，你們要勤奮修行。應當觀想菩提心本尊大印（象徵菩提心的手印），直接詮釋阿字（梵文字母，代表宇宙本源）。了悟法無生（一切法本無生滅），證得大覺身（佛的法身）。』又命令弟子趙遷執筆，記錄他所撰寫的《涅槃軌範》，留給後世，讓他們按照這個儀軌送終，以此來表達對皇帝的辭別。皇帝下詔派遣內侍賜予湯藥慰問，並加封他為開府儀同三司蕭國公，食邑三千戶。不空多次辭讓，皇帝不答應。不空嘆息道：『我以佛法濟世，沒想到臨死還要濫受封爵。』於是將先師金剛智（Vajrabodhi，密宗大師）所傳的法物，通過中使李憲誠進獻給皇帝。隨後沐浴更衣，吉祥安臥而圓寂。荼毗（火化）后，頂骨不壞，其中含有舍利（佛教聖物），光彩奪目。御史嚴郢撰寫了紀德碑，太常徐浩將其書寫在石碑上。碑文說：
和尚法名不空，是西域人。因為他的氏族在中原不為人所知，所以不記載。玄宗皇帝明察他的至高道行，特別看重和仰慕他。歷經肅宗、代宗三朝，都尊他為灌頂國師（為皇帝進行灌頂儀式的國師），用玄妙的佛法和祥瑞的德行來護佑至尊。代宗皇帝最初以特進大鴻臚的官職來褒獎他。等到他生病不起，又在他臥榻之處加封他為開府儀同三司蕭國公，他都堅決辭讓不接受。皇帝特別賜予他法號為大廣智三藏。大曆五年夏六月癸未日，在大興寺圓寂。
【English Translation】 The secret gate of great tranquility and samadhi, Da Er (a person's name, here referring to someone with a shallow understanding of Buddhism) was completely ignorant of it. Thus, the attainment of enlightenment has stages, and the Great Path has depths, which is indeed true. Some say that Wu Xian (an ancient shaman) and Xiang Hu Zi (an ancient physiognomist) can be compared to the national preceptor (the emperor's teacher), but how can the perfect and unobstructed nature of self (one's inherent perfect wisdom) be mentioned in the same breath as those trivial arts?
Comprehensive Chronological Record of Buddhism during the Longxing Era, Volume 17 Supplement to the Wan (卍) New Collection, Volume 75, No. 1512, Comprehensive Chronological Record of the Longxing Era
Comprehensive Chronological Record of Buddhism during the Longxing Era, Volume 18
Compiled by Zu Xiu, a Shramana (Buddhist monk) of the Stone Chamber Monastery in Longxing Prefecture
Tang Dynasty
In the fifth year of the Dali era, the Tripitaka Master Bukong (Yogavacara, a master of Esoteric Buddhism) showed signs of illness. He admonished his disciples, saying, 'The vows and practices of Samantabhadra (普賢菩薩) give rise to limitless Dharma gates. You must diligently practice them. You should contemplate the great mudra (hand gesture) of the Bodhicitta (菩提心) principal deity, directly interpreting the 'Ah' syllable (阿字, the Sanskrit letter representing the origin of the universe). Understand the non-origination of dharmas (法無生, the non-arising and non-ceasing of all phenomena) and attain the body of great enlightenment (大覺身, the Dharmakaya of the Buddha).' He also ordered his disciple Zhao Qian to take up the pen and record the 'Nirvana Regulations' he had composed, leaving it for future generations to follow in his funeral rites, thereby expressing his farewell to the emperor. The emperor issued an edict sending an inner attendant to bestow medicine and inquire after his health, and additionally conferred upon him the title of Duke of Xiao of the Kaifu Yitong Sansi, with a fief of three thousand households. Bukong declined several times, but the emperor did not agree. Bukong sighed and said, 'I save the world with the Dharma, but I did not expect to be tainted with titles and honors as I am dying.' Thereupon, he presented the Dharma objects entrusted to him by his former teacher Vajrabodhi (金剛智, a master of Esoteric Buddhism) to the emperor through the imperial envoy Li Xiancheng. Subsequently, he bathed, changed his clothes, and passed away peacefully in a propitious posture. After cremation, his skull remained intact, containing relics (舍利, sacred Buddhist objects) that shone with dazzling light. The censor Yan Ying composed a stele inscription commemorating his virtues, and the Grand Master Xu Hao inscribed it on the stone. The inscription reads:
The Venerable's name was Bukong, a man from the Western Regions. Because his clan is unknown in the Central Plains, it is not recorded. Emperor Xuanzong clearly recognized his supreme path and held him in high esteem and admiration. Throughout the three reigns of Emperors Suzong and Daizong, he was honored as the Initiation National Preceptor (灌頂國師, the national preceptor who performed initiation rituals for the emperor), using profound Buddhist teachings and auspicious virtues to protect the supreme one. Emperor Daizong initially praised him with the title of Special Advancement Grand Herald. When he fell ill and could not rise, he was further conferred the title of Duke of Xiao of the Kaifu Yitong Sansi while he was in bed, which he firmly declined to accept. The emperor specially bestowed upon him the Dharma name 'Great Wisdom Tripitaka'. On the Guiwei day of the sixth month of summer in the fifth year of the Dali era, he passed away at Daxiang Temple in the capital.
善寺。代宗為之廢朝三日。贈司空。追諡大辯正廣智三藏和尚。荼毗日詔遣中謁者赍祝文祖祭。申如在之敬。睿詞深切加薦令芳。禮冠群倫舉無與比。明年九月詔以舍利起塔于舊居寺院。和尚性聦朗。博觀前佛法藏要旨。緇門獨立。邈蕩蕩其無雙。稽夫真言字儀之憲度。灌頂升壇之軌跡。即時成佛之速。應聲儲祉之妙。天麗且彌地普而深。固非末學所能詳也。敢不概見序其大歸。昔金剛薩埵親于毗盧遮那佛前受瑜伽最上乘義。后數百年傳於龍猛菩薩。龍猛又數百年傳於龍智阿阇黎。龍智傳金剛智阿阇黎。金剛智東來傳於和尚。和尚又西遊天竺．師子等國。詣龍智阿阇黎。揚攉十八會法。法化相承。自毗盧遮那如來至於和尚凡六葉矣。每齋戒留中導迎善氣。登禮皆答。福應較然。溫樹不言莫可紀已。西域隘巷狂象奔突。以慈眼視之。不旋踵而像伏不起。南海半渡天吳鼓駭。以定力對之。未移晷而海靜無浪。其生也。母氏有毫光照燭之瑞。其沒也。精舍有池水竭涸之異。凡僧夏五十。享年七十。自成童至於晚暮。常飾供具坐道場。浴蘭焚香入佛知見。五十餘年晨夜寒暑未嘗有傾歌懈倦之色。過人絕遠乃如是者。後學升堂誦說。有師法者非一。而沙門慧朗受補處之記。得傳燈之旨。繼明佛日。紹六為七。至矣哉。於戲。法子
【現代漢語翻譯】 現代漢語譯本： 善寺（寺名）。代宗皇帝為此停止朝政三天，追贈司空（官名），追諡為大辯正廣智三藏和尚（謚號）。荼毗（火葬）之日，皇帝詔令派遣中謁者（官名）攜帶祝文進行祖祭，表達如同（和尚）還在世一樣的敬意。皇帝的文辭深刻懇切，加以褒揚，使得（和尚的）美名遠揚，禮遇超越眾人，無人可以相比。第二年九月，皇帝下詔在（和尚）舊居寺院建造佛塔來供奉舍利。和尚天性聰慧明朗，廣泛閱讀前代佛法的精要。在僧侶中卓然獨立，高遠曠達，無人能及。考察真言字儀的規範，灌頂升壇的軌跡，即時成佛的速度，應聲帶來福祉的奇妙，其精妙廣大，深奧無比，實在不是末學之人所能詳盡瞭解的。我怎敢不概述其大概，敘述其主要歸宿呢？ 從前，金剛薩埵（菩薩名）親自在毗盧遮那佛（佛名）前接受瑜伽最上乘的教義。幾百年后，傳給龍猛菩薩（菩薩名）。龍猛又過了幾百年傳給龍智阿阇黎（尊稱）。龍智傳給金剛智阿阇黎（尊稱）。金剛智東來傳給和尚。和尚又西遊天竺（古印度），師子（古國名）等國，拜訪龍智阿阇黎，弘揚十八會法。法脈傳承，從毗盧遮那如來（佛名）到和尚，總共六代。每次齋戒都在宮中引導迎接吉祥之氣，登壇禮拜都有迴應，福報的應驗非常明顯。溫樹的功德無法用言語來完全記載。 在西域狹窄的巷子里，發狂的大象奔跑衝撞，（和尚）用慈悲的眼神看著它，不一會兒，大象就伏地不起。在南海航行途中，遇到天吳（海神）興風作浪，（和尚）用禪定的力量來應對，沒過多久，海面就平靜無浪。和尚出生時，母親有毫光照耀的祥瑞。圓寂時，精舍的池水有突然乾涸的奇異現象。作為僧侶的年齡有五十年，享年七十歲。從年少到晚年，經常裝飾供具，在道場打坐，用香湯沐浴，焚香，進入佛的知見。五十多年來，無論早晚寒暑，從未有過懈怠厭倦的神色。超越常人如此之多，就是這樣的人啊。 後來的學僧升堂講經說法，有師承的人不止一個，而沙門慧朗（人名）受到補處（指彌勒菩薩）的授記，得到傳燈的宗旨，繼續發揚光大佛法，繼承六代成為第七代，真是太好了。唉！法子（指繼承佛法的人）啊！
【English Translation】 English version: At Shan Temple (temple name), Emperor Daizong suspended court for three days in mourning. He posthumously conferred the title of Sīkong (official title) and the posthumous name of Great Eloquence, Correctness, Extensive Wisdom, Tripiṭaka Master (posthumous title). On the day of cremation (cremation), the Emperor issued an edict dispatching a Central Attendant (official title) to carry a eulogy for ancestral rites, expressing reverence as if (the Master) were still alive. The Emperor's words were profound and sincere, adding praise, making (the Master's) fame spread far and wide, with honors surpassing all others, unmatched by anyone. In the ninth month of the following year, the Emperor issued an edict to build a pagoda at the Master's former residence temple to enshrine the relics. The Master was naturally intelligent and bright, extensively reading the essential principles of the Buddhist canon of previous generations. Standing independently among the Sangha, lofty and unrestrained, unparalleled. Examining the norms of the mantra syllable rituals, the trajectory of initiation and ascending the altar, the speed of attaining Buddhahood immediately, the wonder of accumulating blessings in response to sound, its exquisiteness is vast and profound, truly not something that those of lesser learning can fully understand. How dare I not summarize its outline, narrating its main destination? In the past, Vajrasattva (Bodhisattva name) personally received the meaning of the supreme vehicle of Yoga from before Vairocana Buddha (Buddha name). Several hundred years later, it was transmitted to Nāgārjuna Bodhisattva (Bodhisattva name). Nāgārjuna, after several hundred years, transmitted it to Longzhi Acarya (honorific title). Longzhi transmitted it to Vajrabodhi Acarya (honorific title). Vajrabodhi came east and transmitted it to the Master. The Master then traveled west to India (ancient India), Simha (ancient kingdom name) and other countries, visiting Longzhi Acarya, propagating the eighteen assemblies of Dharma. The Dharma lineage is transmitted, from Vairocana Tathagata (Buddha name) to the Master, a total of six generations. Each time during fasting, he would guide and welcome auspicious energy in the palace, and there would be responses to ascending the altar and making prostrations, the blessings were clearly evident. The merits of the Warm Tree cannot be fully recorded in words. In the narrow alleys of the Western Regions, a mad elephant ran rampant, (the Master) looked at it with compassionate eyes, and before long, the elephant prostrated and did not rise. On the voyage in the South Sea, encountering Tianwu (sea god) stirring up waves, (the Master) used the power of meditation to respond, and before long, the sea became calm and waveless. At the time of the Master's birth, his mother had the auspicious sign of radiant light illuminating. At the time of his passing, the pond in the monastery had the strange phenomenon of suddenly drying up. His age as a monk was fifty years, and he lived to the age of seventy. From youth to old age, he often adorned offerings, sat in meditation in the Bodhimanda, bathed with fragrant water, burned incense, and entered the knowledge and vision of the Buddha. For more than fifty years, whether morning or evening, cold or heat, he never showed any signs of laziness or weariness. Surpassing ordinary people so much, such is this person. Later students ascended the hall to lecture and expound the Dharma, and there was more than one who had a lineage, but the śrāmaṇa Huilang (person name) received the prediction of being a successor (referring to Maitreya Bodhisattva), obtained the essence of the transmission of the lamp, continued to promote and expand the Buddha Dharma, inheriting six generations to become the seventh generation, truly excellent. Alas! Dharma son (referring to the one who inherits the Dharma)!
永懷。梁木將絕。本行托予勒崇。昔承微言。今見幾杖。光儀眇漠壇宇清愴。慕書昭銘小子何讓。銘曰。嗚呼大士。起我三宗。道為帝師。秩為儀同。昔在廣成。軒后順風。歲逾三千。復有蕭公。瑜伽上乘。真語密契。六葉授受。傳燈相繼。述者牒之。爛然有第。陸伏狂象。水息天吳。慈心制暴。慧力降愚。寂然感通。其可測乎。兩楹夢莫。雙樹變色。司空寵終。辨正旌德。天使祖祭。宸衷悽惻。詔起寶塔。舊庭之隅。下藏舍利。上飾浮圖。跡殊生滅。法離有無。刊石為碑。傳之大都。
論曰。初菩提流志三藏曆則天．中．睿．玄宗四朝。以窮佛之學紛澤大教。及終。玄宗賜謚開元一切遍知三藏。盛矣哉。蓋謚同如來也。不空始見流志．無畏二公。而師事金剛智。智沒復游天竺以廣其道。及還東土。神用無方。感應微妙。玄宗尊為國師。既而天寶之亂。肅宗托以祈禳。及其卒。遂預公臺之贈。嗚呼。茍非其人疇能及此哉。況神道助化。天人之通理也。方吐蕃再犯京畿。郭汾陽以單騎入虜圍。群虜以父稱之。是時雖曰國家威福及子儀忠義所感。庸非神道為之陰助乎。惜哉大曆之後。用事者微遠略致。群盜䟦扈王室䆮微。繼以元載王縉之敗。後世議者遂以福力為不足憑。悲夫。
六年。越州律師曇一卒。補闕
【現代漢語翻譯】 現代漢語譯本： 永懷。樑柱將要斷絕。（我）將（勒崇的）本行寄託於你。（我）過去承受（你的）精妙言論，如今看見（你的）幾杖。（你的）光輝儀容已經渺茫，壇宇顯得清冷悲傷。仰慕（你）書寫昭示銘文，小子我怎麼敢推讓？銘文說：唉呀，大士（指勒崇），開啟了我三宗（指佛教的三個宗派或傳承）。（你的）道可以作為帝王的老師，品秩達到儀同（一種官職）。過去在廣成（傳說中黃帝問道的地方），軒轅黃帝順應天道。歲月超過三千年，又出現了蕭公（指勒崇）。瑜伽（一種修行方法）是無上的，真言（咒語）秘密相應。六代師徒傳授，燈火相繼傳承。敘述的人用牒書記錄，清清楚楚有條理。陸地上馴服狂象，水面上平息天吳（古代神話中的水神）。用慈悲心制服暴虐，用智慧力降伏愚昧。寂靜中感應相通，這怎麼可以測度呢？兩楹（房屋的柱子）之間夢境消失，雙樹（指佛陀涅槃的娑羅雙樹）也改變了顏色。司空（官職名）元寵最終去世，（朝廷）辨明（勒崇的功績）表彰他的德行。天使代表祖先祭祀，皇帝內心淒涼悲傷。詔令建造寶塔，在舊庭院的角落。下面埋藏舍利，上面裝飾佛塔。事蹟雖然有生有滅，佛法卻脫離有和無的對立。刻在石頭上作為碑文，流傳於大都（指當時的首都）。
論曰：最初，菩提流志三藏（Bodiluci, 唐代譯經僧人）經歷了則天（武則天）、中宗（唐中宗）、睿宗（唐睿宗）、玄宗（唐玄宗）四個朝代，用窮盡佛學的精神來廣泛傳播佛教。到他去世時，玄宗皇帝賜予謚號『開元一切遍知三藏』，多麼榮耀啊！這謚號幾乎等同於如來佛了。不空（Amoghavajra, 唐代密宗高僧）最初拜見菩提流志、無畏（Śubhakarasiṃha, 印度密宗僧人）二位大師，後來又師事金剛智（Vajrabodhi, 印度密宗僧人）。金剛智去世后，不空又遊歷天竺（印度）來弘揚佛法。等到他返回東土（中國）時，他的神通變化莫測，感應非常微妙，玄宗皇帝尊他為國師。後來安史之亂爆發，肅宗皇帝依靠他來祈福消災。等到他去世后，朝廷追贈他太尉的官銜。唉，如果不是這樣的人，誰能夠達到這樣的成就呢？更何況神道能夠幫助教化，這是天人之間普遍的道理。當初吐蕃（古代藏族政權）再次侵犯京畿地區，郭汾陽（郭子儀）單槍匹馬進入敵人的包圍圈，敵人都稱他為父親。當時雖然說是國家威望和郭子儀的忠義所感召，難道不是神道在暗中幫助他嗎？可惜啊，大曆（唐代宗年號）之後，當權者目光短淺，導致盜賊跋扈，王室衰微。緊接著發生了元載、王縉的失敗，後世議論的人就認為福力不足以依靠。可悲啊。
六年，越州律師曇一去世，補闕（官職名）
【English Translation】 English version: Eternal Remembrance. The supporting beam is about to break. I entrust (Le Chong's) original conduct to you. I once received your subtle words, and now I see your staff. Your radiant appearance is now distant, and the temple feels desolate and sorrowful. I admire you writing and revealing inscriptions; how can I, a junior, decline? The inscription says: Alas, Great Being (referring to Le Chong), you initiated my three schools (referring to three Buddhist schools or lineages). Your Dao can be the teacher of emperors, and your rank reached that of Yitong (a type of official title). In the past, at Guangcheng (a place where the Yellow Emperor was said to have inquired about the Dao), the Yellow Emperor followed the way of heaven. More than three thousand years have passed, and now there is Master Xiao (referring to Le Chong). Yoga (a method of practice) is supreme, and true words (mantras) secretly correspond. Six generations of teachers and disciples have transmitted it, and the lamp of transmission continues. The narrator records it with documents, clearly and orderly. On land, he tamed wild elephants; on water, he calmed Tianwu (an ancient mythical water god). With compassion, he subdued violence; with wisdom, he subdued ignorance. In silence, he sensed and communicated; how can this be measured? The dream between the two pillars (of a house) disappeared, and the twin trees (referring to the Sal trees under which the Buddha entered Nirvana) also changed color. Sikong (an official title) Yuan Chong eventually passed away, and (the court) clarified (Le Chong's merits) and praised his virtue. An envoy represented the ancestors in offering sacrifices, and the emperor felt sorrow in his heart. An edict was issued to build a pagoda in the corner of the old courtyard. Below are buried relics, and above is adorned a stupa. Although events have birth and death, the Dharma transcends the opposition of existence and non-existence. Carved on stone as an inscription, it is transmitted to Dadu (referring to the capital at the time).
Commentary: Initially, Tripitaka Bodiluci (a Tang Dynasty translator of scriptures) experienced the four dynasties of Zetian (Empress Wu Zetian), Zhongzong (Emperor Zhongzong of Tang), Ruizong (Emperor Ruizong of Tang), and Xuanzong (Emperor Xuanzong of Tang), using the spirit of exhausting Buddhist studies to widely propagate Buddhism. When he passed away, Emperor Xuanzong bestowed the posthumous title 'Kaiyuan Sarvajna Tripitaka,' how glorious! This posthumous title is almost equivalent to that of a Tathagata Buddha. Amoghavajra (a Tang Dynasty esoteric Buddhist monk) initially met the two masters Bodiluci and Śubhakarasiṃha (an Indian esoteric Buddhist monk), and later studied under Vajrabodhi (an Indian esoteric Buddhist monk). After Vajrabodhi passed away, Amoghavajra traveled to India to propagate the Dharma. When he returned to the Eastern Land (China), his supernatural powers were unfathomable, and his responses were very subtle. Emperor Xuanzong honored him as the National Teacher. Later, the An Lushan Rebellion broke out, and Emperor Suzong relied on him to pray for blessings and dispel disasters. When he passed away, the court posthumously granted him the title of Grand Commandant. Alas, if it were not for such a person, who could achieve such accomplishments? Moreover, the divine way can help to educate, which is a universal principle between heaven and humans. Initially, Tubo (an ancient Tibetan regime) invaded the Jingji area again, and Guo Fenyang (Guo Ziyi) entered the enemy's encirclement alone, and the enemies called him father. Although it was said at the time that it was due to the national prestige and Guo Ziyi's loyalty, wasn't it the divine way secretly helping him? Alas, after the Dali era (reign title of Emperor Daizong of Tang), those in power were short-sighted, leading to rampant bandits and a declining royal family. Following the failures of Yuan Zai and Wang Jin, later generations argued that blessings were not reliable. How sad.
In the sixth year, the Vinaya Master Tan Yi of Yuezhou passed away, and Bu Que (an official title)
梁肅制其碑曰。釋氏先律師諱曇一。字覺胤。報年八十。僧夏六十一。以大曆六年十二月七日滅度于越州開元寺。遷座起塔于秦望山之陽。制缞會葬者以千百數。大師南陽張氏。曾祖隋太常恒。始家會稽之山陰。大師誕鐘粹氣𦖟悟夙發。幼學五經因探禹穴。至雲門寺逐依沙門諒公出家。景龍中剃度。尋受具戒。天縱辯慧。益以軌儀。翕然已為人望矣。開元初西遊長安。觀音亮律師見而奇之。授以毗尼之學。又依崇聖寺罈子法師學俱舍．唯識。從印度大沙門無畏受菩薩戒。探道睹奧出類㧞萃。暮月之間名動京師。大師崖岸峻峙。機神坦邁。體識詳稚。應用虛明。得三藏之隱賾。究諸宗之源底。加以素解玄儒。旁總歷緯。長老聞風而悅服。公卿下榻以賓禮。由是與少保兗國公陸公象先．賀賓客知章．李北海邕．徐中書安貞．褚諫議庭誨為儒釋之遊莫逆之友。其導世皆先之以文行。弘之以戒定。入蘭室而馨香自發。臨水鏡而毫髮必鑒。不知其所由然矣。開元二十六年復歸會稽。謂人曰。三世佛法戒為根本。本之不修道遠乎哉。故設教以尸羅為主。取鄴郡律疏合終南事鈔。括其同異詳發正義。學徒賴焉。大凡北際河朔南越荊閩。四分之宗自我而盛。烈炬之破昏黑。群流之赴澗澤。適來之時。行化也如彼。有為而生。乘化而息。
【現代漢語翻譯】 現代漢語譯本： 梁肅為他撰寫碑文說：『釋氏先律師，法名曇一（Tan Yi），字覺胤（Jue Yin），享年八十歲，僧臘六十一年。于大曆六年十二月七日在越州開元寺圓寂。遷座起塔于秦望山南面。前來送葬的人數以千百計。大師是南陽張氏，曾祖父是隋朝的太常張恒（Zhang Heng）。最初家在會稽的山陰。大師誕生時稟賦了純粹的靈氣，從小就聰慧早發。年幼時學習五經，因此探究禹穴。到雲門寺后，跟隨沙門諒公（Liang Gong）出家。景龍年間剃度，不久后受具足戒。天生聰慧善辯，加上嚴謹的儀軌，很快就成為眾望所歸。開元年間西遊長安，觀音亮律師（Guan Yinliang）見到他後感到驚奇，傳授他毗尼（Vinaya，戒律）之學。又依止崇聖寺的罈子法師（Tanzi Fashi）學習俱舍（Abhidharma-kosa，阿毗達磨俱舍論）、唯識（Yogacara，唯識宗）。從印度大沙門無畏（Śubhakarasiṃha）處接受菩薩戒。探究佛道，領悟深奧，出類拔萃。很快他的名聲就傳遍京師。大師品格高尚，氣度坦蕩，體悟詳盡成熟，應用虛明。領會了三藏（Tripitaka，經、律、論）的隱秘深奧之處，窮究了各宗派的源頭根本。加上他原本就精通玄學和儒學，廣泛涉獵曆法和緯書。長老們聽聞他的名聲后都心悅誠服，公卿們也以賓客之禮待他。因此，他和少保兗國公陸象先（Lu Xiangxian）、賀賓客知章（He Zhizhang）、李北海邕（Li Bei Haiyong）、徐中書安貞（Xu Anzhen）、褚諫議庭誨（Chu Tinghui）結為儒釋之友，彼此情誼深厚。他引導世人，總是先以文章和德行作為示範，再用戒律和禪定來弘揚佛法。進入蘭室自然散發香氣，面對明鏡毫髮畢現，不知他為何能做到如此。開元二十六年，大師返回會稽，對人說：『三世諸佛的佛法，以戒為根本。根本不修，道就遠了啊。』所以設立教法以尸羅（Śīla，戒）為主。選取鄴郡的律疏，結合終南山的事鈔，總結它們的相同和不同之處，詳細闡發正義。學徒們依賴他。大體上，北到河朔，南到越地和荊閩，四分律宗（Dharmaguptaka，法藏部）因為他而興盛。就像火炬照破黑暗，群流奔赴澗澤一樣。他來的時候，弘揚教化就像那樣。有所作為而生，順應變化而止息。』
【English Translation】 English version: Liang Su wrote his epitaph, saying: 'The late Vinaya Master of the Shakya clan, named Tan Yi (Tan Yi), styled Jue Yin (Jue Yin), lived to the age of eighty, with sixty-one years in the Sangha. He passed away on the seventh day of the twelfth month of the sixth year of the Dali era at Kaiyuan Temple in Yuezhou. His seat was moved, and a pagoda was erected on the southern side of Mount Qinwang. Those who wore mourning clothes to attend the funeral numbered in the thousands. The Master was from the Zhang clan of Nanyang. His great-grandfather was Zhang Heng (Zhang Heng), the Grand Master of Ceremonies of the Sui Dynasty. His family originally resided in Shanyin of Kuaiji. The Master was born with pure spiritual energy, and his wisdom and understanding developed early. As a child, he studied the Five Classics and explored the Yu Cave. He went to Yunmen Temple and followed the Shramana Liang Gong (Liang Gong) to leave home. He was tonsured during the Jinglong era and soon received the full precepts. He was naturally eloquent and wise, and with his strict adherence to the rules of conduct, he quickly became a person of great expectations. At the beginning of the Kaiyuan era, he traveled west to Chang'an. The Vinaya Master Guan Yinliang (Guan Yinliang) saw him and was amazed, and taught him the study of Vinaya (Vinaya, monastic discipline). He also studied Abhidharma-kosa (Abhidharma-kosa, Treasury of Abhidharma) and Yogacara (Yogacara, Consciousness-only School) under Dharma Master Tanzi (Tanzi Fashi) of Chong Sheng Temple. He received the Bodhisattva precepts from the great Shramana Śubhakarasiṃha (Śubhakarasiṃha) of India. He explored the Dao, perceived its mysteries, and stood out from the crowd. Within a short time, his name spread throughout the capital. The Master's character was lofty and upright, his spirit was open and generous, his understanding was detailed and mature, and his application was clear and bright. He grasped the hidden depths of the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures), and thoroughly investigated the origins of all schools. In addition, he was originally proficient in metaphysics and Confucianism, and broadly studied calendrical science and apocryphal texts. Elders were delighted and submitted to him upon hearing of his reputation, and high officials treated him with the courtesy of a guest. Therefore, he became close friends with Lu Xiangxian (Lu Xiangxian), the Junior Guardian and Duke of Yan, He Zhizhang (He Zhizhang), a guest official, Li Bei Haiyong (Li Bei Haiyong) of Beihai, Xu Anzhen (Xu Anzhen), a drafter of edicts, and Chu Tinghui (Chu Tinghui), an advising official, in their shared pursuit of Confucianism and Buddhism. He always guided the world by first demonstrating literary talent and virtuous conduct, and then promoting the Dharma through precepts and meditation. Entering an orchid room, fragrance naturally emanates; facing a clear mirror, every detail is reflected. It is unknown how he was able to do so. In the twenty-sixth year of the Kaiyuan era, the Master returned to Kuaiji and said to the people: 'The Dharma of the Buddhas of the three worlds takes the precepts as its foundation. If the foundation is not cultivated, the path is far away.' Therefore, he established the teachings with Śīla (Śīla, moral conduct) as the main focus. He selected the commentaries on the Vinaya from Ye Prefecture and combined them with the 'Affairs Excerpt' from Zhongnan Mountain, summarizing their similarities and differences, and elaborating on their correct meanings in detail. His students relied on him. In general, from Hebei in the north to Yue and Jingmin in the south, the Dharmaguptaka (Dharmaguptaka, a school of Buddhism) Vinaya School flourished because of him. It was like a torch breaking through the darkness, or a multitude of streams rushing to a ravine. When he came, his propagation of the Dharma was like that. He lived with purpose and rested in accordance with transformation.'
草木潛潤。慈雲無心。適去之時。處順也如此。人世遷轉。道存運往。瞻望不見。寂寥空山。哀哉。銘曰。越水漫漫。崇山回合。大師化滅。式建靈塔。緬慕上士。誕修凈法。有威有儀。不洼不雜。德溥化洽。云從海納。勒銘垂后。千萬億劫。
是歲淮南節度使楊州牧御史大夫張延賞。狀舒州三祖行實。請謚于朝。夏四月天子賜謚曰鏡智禪師。刺史獨孤及制賜謚碑曰。按前志。禪師號僧粲。不知何許人。出見於周隋間。傳教於慧可大師。摳衣鄴中。得道于司空山。謂身相非真。故示有瘡疾。謂法無我。故居不擇地。以眾生病為病。故所至必說法度人。以一相不在內外中間。故必言不以文字。其教大略以寂照妙用攝群品流注生滅。觀四維上下。不見法。不見身。不見心。乃至心離名字。身等空界。法同夢幻。無得無證。然後謂之解脫。禪師率是道也。上膺付囑。下拯昏疑。大云垂蔭。國土皆化。謂南方教所未至我。是以有羅浮之行。其來不來也。其去無去也。既而以袈裟與法俱付悟者。道存影謝。遺骨此山。今二百歲矣。皇帝即位后五年歲次庚戌。某剖符是州。登禪師遺居。周覽塵跡。明徴故事。其荼毗起塔之制。實天寶景戍中別駕前河南尹趙郡李公常經始之。碑版之文隋內史侍郎河東薜公道衡．唐相國河南房公
【現代漢語翻譯】 現代漢語譯本：草木在無聲無息中得到滋潤，慈悲的雲朵沒有特定的意圖。大師適時離去，順應自然規律也是如此。人世間的變遷流轉，道的存在與命運的消逝相伴。抬頭瞻望也無法看見大師的身影，只剩下寂靜空曠的山林，令人悲哀。銘文寫道：越地的江水浩渺無邊，高山環繞重疊。大師圓寂化滅，特此建立靈塔以紀念。我們緬懷高尚的禪師，努力修習清凈的佛法。大師具有威嚴和儀態，純粹而不混雜。他的恩德廣佈，教化深入人心，如同雲朵追隨山巒，江海容納百川。將銘文刻於石碑之上，流傳於千萬億劫之後。
那一年，淮南節度使、揚州牧、御史大夫張延賞，呈報了舒州三祖的生平行跡，請求朝廷賜予謚號。夏季四月，皇帝賜予謚號為『鏡智禪師』。刺史獨孤及撰寫了賜謚碑文，內容如下：根據之前的記載，禪師的法號是僧粲（Sengcan），不知道是哪裡人。出現在北周和隋朝之間，將佛法傳授給慧可（Huike）大師。在鄴城（Ye City）拜師求學，在司空山（Sikong Mountain）得道。他認為身體的表相並非真實，所以示現出有瘡疾；他認為佛法中沒有『我』的存在，所以居住的地方不加選擇。他以眾生的病痛為自己的病痛，所以所到之處必定說法度人。他認為『一相』不在內外中間，所以必定說不依賴文字。他的教義大略是以寂靜和覺照的妙用，來攝受各種生命形態的流轉生滅。觀察四面八方和上下，既看不到『法』，也看不到『身』，也看不到『心』，乃至心遠離名字，身等同於空界，法如同夢幻，沒有得到，也沒有證悟，然後才稱之為解脫。禪師遵循的就是這個道理。他上能承受佛祖的囑託，下能拯救世人的昏昧和疑惑。他的教化如同巨大的雲朵垂下廕庇，整個國土都受到教化。他說南方教化未曾到達我這裡，因此有了去羅浮山（Mount Luofu）的行程。他的來不是真的來，他的去也不是真的去。最終，他將袈裟和佛法一同交付給覺悟者。道存在而身影消逝，遺骨留在這座山中。至今已經二百年了。皇帝即位后的第五年，歲次庚戌，我到任這個州。登上禪師的遺居，仔細察看遺留的痕跡，明確考證相關的故事。關於荼毗（tú pí，火葬）和建塔的制度，實際上是天寶（Tianbao）年間景戌（Jingxu）年中，別駕、前河南尹、趙郡李公常（Li Gongchang of Zhao Prefecture）開始的。碑文的內容是隋朝內史侍郎、河東薜公道衡（Xue Gongdaoheng of Hedong），以及唐朝相國、河南房公（Fang Gong of Henan）所撰寫。
【English Translation】 English version: The grass and trees are silently nourished. The compassionate clouds have no specific intention. The Great Master departed at the appropriate time, and conforming to the natural law is also like this. The changes and transformations of the human world are accompanied by the existence of the Dao and the passing of fate. Looking up, we cannot see the Great Master's figure, only the silent and empty mountains and forests remain, which is saddening. The inscription says: The waters of Yue are vast and boundless, and the mountains surround and overlap. The Great Master has passed away and transformed, so we establish this spiritual pagoda to commemorate him. We cherish the noble Chan Master and strive to cultivate the pure Dharma. The Great Master possesses dignity and demeanor, pure and unmixed. His grace is widespread, and his teachings are deeply rooted in people's hearts, just as clouds follow mountains and rivers and seas embrace hundreds of rivers. The inscription is engraved on a stone tablet to be passed down for trillions of kalpas.
In that year, Zhang Yanshang, the Jiedushi of Huainan, the Governor of Yangzhou, and the Censor-in-chief, reported the life and deeds of the Third Patriarch of Shuzhou and requested the court to grant a posthumous title. In the fourth month of summer, the emperor bestowed the posthumous title 'Chan Master Jingzhi (Mirror Wisdom)'. The Prefect Dugu Ji wrote the inscription for the posthumous title stele, which reads as follows: According to previous records, the Chan Master's Dharma name was Sengcan (Sengcan), and it is not known where he was from. He appeared between the Northern Zhou and Sui dynasties and transmitted the Dharma to Great Master Huike (Huike). He studied in Ye City and attained enlightenment on Sikong Mountain (Sikong Mountain). He believed that the appearance of the body was not real, so he manifested with sores and diseases; he believed that there was no 'self' in the Dharma, so he did not choose a place to live. He took the suffering of sentient beings as his own suffering, so he always preached and liberated people wherever he went. He believed that the 'one aspect' was not inside, outside, or in between, so he always said that he did not rely on words. His teachings roughly used the wonderful function of stillness and illumination to embrace the flow of birth and death of various life forms. Observing the four directions and up and down, one cannot see the 'Dharma', nor the 'body', nor the 'mind', until the mind is separated from names, the body is equal to the empty realm, and the Dharma is like a dream, without attainment or realization, and then it is called liberation. The Chan Master followed this principle. He was able to receive the Buddha's entrustment above and save the world from ignorance and doubt below. His teachings were like a huge cloud hanging down to provide shade, and the entire country was transformed. He said that the southern teachings had not reached me, so he made a trip to Mount Luofu (Mount Luofu). His coming was not really coming, and his going was not really going. In the end, he handed over his kasaya and Dharma to the enlightened one. The Dao exists while the shadow disappears, and the remains are left in this mountain. It has been two hundred years now. In the fifth year after the emperor ascended the throne, in the year of Gengxu, I took office in this state. I ascended the Chan Master's former residence, carefully examined the remaining traces, and clearly verified the relevant stories. The system of cremation (tú pí) and pagoda construction was actually started by Li Gongchang of Zhao Prefecture, the former Yin of Henan, during the Jingxu year of the Tianbao era. The content of the inscription was written by Xue Gongdaoheng of Hedong, the Inner History Attendant of the Sui Dynasty, and Fang Gong of Henan, the Prime Minister of the Tang Dynasty.
管繼論撰之。而尊道之典易名之禮。則朝廷方以多故而未遑也。長老比丘釋湛然誦經于靈塔之下。與潤松俱老。痛先師名氏未經邦國焉。與禪眾寺大律師澄俊同寅葉恭丞以為請。會是歲嵩山大比丘釋慧融至自廣陵勝業寺。大比丘釋開悟至自盧江。俱纂我禪師后七葉之遺訓曰。相與嘆塔之不命。號之不崇。懼象法之根本墜于地也。愿申無邊眾生之弘誓。以紓罔極。楊州牧御史大夫張公延賞以狀聞。於是六年夏四月上霈然降興廢繼絕之詔。𠕋謚禪師曰鏡智。塔曰覺寂。以大德僧七人掃灑供養。天書錫命輝煥崖谷。眾庶踴躍謂大乘中興。是以大比丘眾議立石于塔東南隅。紀心法興廢之所以然。某以謂初中國之有佛教自漢孝明始也。歷魏晉宋齊及梁武。言第一義諦者不過佈施持戒。天下惑于報應而人未知禪。世與道交相喪。至菩提達磨大師始示人以諸佛心要。人疑而未思。慧可大師傳而持之。人思而未修。造禪師三葉。其風䆮廣。真如法味日漸月漬。萬木之根莖枝葉悉沐我雨。然後空王之密藏。二祖之微言。始行於世間。浹於人心。當時聞道于禪師者。其淺者知有為無非妄想。深者見佛性于言下。如燈照物。朝為凡夫夕為聖賢。雙峰大師道信其人也。其後信公以傳宏忍。忍傳慧能神秀。秀公傳普寂。寂公之門徒萬人。升堂者六
十有三。得自在慧者一。曰弘正。正公之廊廡龍象又倍焉。或化嵩洛。或之荊吳。自是心教之被於世也。與六籍侔盛。於戲微禪師吾其二乘矣。後代何述焉。庸詎知禪師之下生。不為諸佛故現比丘身以救濁劫乎。亦猶堯舜既往。周公制禮仲尼述之。游夏弘之。使高堂后蒼徐孟戴慶之徒可得而祖焉。天以聖賢所振為木鐸。其揆一也。諸公以為司馬。子長立夫子世家。謝臨川撰慧遠法師碑銘。今將令千載之後知先師之全身。禪門之權輿。王命之追崇在此山也。則揚其風。紀其時。宜在法流。某嘗味禪師之道也久。故不讓其。銘曰。人之靜性。與生偕植。智誘于外。染為妄識。如浪斯鼓。與風動息。淫駭貪怒。為刃為賊。生死有涯。緣起無極。如來憫之。為辟度門。即妄了真。以證覺源。啟迪心印。貽我後昆。間生禪師。俾以教尊。二十八世。迭付微言。如如禪師。應期弘宣。世溷法滅。獨與道全。童蒙來求。我以意傳。攝相歸性。法身乃圓。性身本空。我為說焉。如如禪師。道既棄世。將二十紀。朝經乃屆。皇明昭賁。億兆膜拜。凡今後學。入佛境界。于取非取。誰縛誰解。萬有千歲。此法無壞。
七年。魯郡公顏真卿撰撫州寶應寺律藏院戒壇記曰。如來以身口意業難調伏也。凈尸羅以息其內。行住坐臥四威儀攝善
【現代漢語翻譯】 現代漢語譯本 共有十三位（弟子）。得到自在智慧的有一位，名叫弘正（音譯，含義未知）。弘正公（音譯，人名）的門下弟子比正公還要多一倍。他們有的教化于嵩山、洛陽一帶，有的去往荊州、吳地。從此以後，心教（指禪宗）在世間的傳播，可以與儒家的六經相媲美。唉，如果沒有禪師（指如如禪師），我們恐怕只能停留在二乘（小乘）的境界了。後代人又能述說什麼呢？怎麼知道禪師的降生，不是爲了諸佛的緣故而示現比丘身，來拯救這污濁的劫難呢？這就像堯舜已經過去，周公製作禮樂，孔子闡述它，子游、子夏弘揚它，使得高堂生、后蒼、徐偃、孟卿、戴德、戴聖這些人可以有所遵循。上天用聖賢所倡導的作為木鐸（古代發佈政令的工具，比喻宣揚教化的人），其道理是一樣的。諸位認為司馬遷寫了孔子世家，謝靈運撰寫了慧遠法師的碑銘，現在將要讓千年之後的人知道先師（指如如禪師）的全身（指舍利），禪宗的開端，以及朝廷的追崇就在這座山裡。那麼就要宣揚他的風範，記錄他的時代，這應該由精通佛法的人來做。我曾經領悟禪師的道很久了，所以不推讓這件事。銘文如下：人的清靜本性，與生俱來就已存在。智慧被外物誘惑，被染污成為虛妄的認識。就像波浪被鼓動，隨著風而起伏。沉溺於驚恐、貪婪、憤怒，就像刀刃和賊寇一樣。生死有盡頭，緣起沒有窮盡。如來憐憫眾生，所以開設了解脫之門。即刻認識到虛妄，了悟到真如，從而證得覺悟的根源。啟迪心印（指禪宗心法），留給我們的後代。中間出現了禪師，使得教義得以尊崇。二十八代祖師，依次傳授微妙的語言。如如禪師，應時弘揚佛法。世道昏亂，佛法將要滅亡，只有他保全了道。年幼無知的人前來求教，我用心意來傳授。收攝表象，迴歸本性，法身才能圓滿。本性和法身本來就是空，我為你們解說。如如禪師，道行已經離開了人世，將近二十年了，朝廷的使者才來到。皇上的英明恩賜，光耀墳墓。億萬人民敬拜，凡是現在和以後的學習者，都能進入佛的境界。對於『取』和『非取』，誰束縛了誰，誰又解脫了誰呢？萬年千歲，這個佛法都不會壞滅。 （唐）大曆七年，魯郡公顏真卿撰寫的《撫州寶應寺律藏院戒壇記》中說：如來認為身口意三業難以調伏，所以用清凈的戒律來平息內心的煩惱，用行住坐臥四種威儀來攝取善行。
【English Translation】 English version There were thirteen (disciples). One who attained wisdom of self-mastery was named Hongzheng (transliteration, meaning unknown). The disciples under Hongzheng (transliteration, a person's name) were twice as many as those under Zheng Gong. Some of them taught in the areas of Mount Song and Luoyang, while others went to Jingzhou and Wu. From then on, the teaching of the mind (referring to Zen Buddhism) spread in the world, comparable to the Six Classics of Confucianism. Alas, without the Zen Master (referring to Ru Ru Zen Master), we would probably only remain in the realm of the Two Vehicles (Hinayana). What can future generations describe? How do we know that the Zen Master's descent was not for the sake of all Buddhas, manifesting as a Bhikkhu to save this turbid kalpa? It is like Yao and Shun having passed, the Duke of Zhou creating rituals and music, Confucius elaborating on them, and Ziyou and Zixia promoting them, so that Gao Tangsheng, Hou Cang, Xu Yan, Meng Qing, Dai De, and Dai Sheng could have something to follow. Heaven uses what the sages and virtuous have advocated as a wooden bell (an ancient tool for issuing decrees, a metaphor for those who promote teachings), the principle is the same. You all believe that Sima Qian wrote the Hereditary House of Confucius, and Xie Lingyun wrote the inscription for the Dharma Master Huiyuan's stele. Now, we are going to let people thousands of years later know the complete body (referring to the relics) of the former teacher (referring to Ru Ru Zen Master), the beginning of Zen Buddhism, and the court's posthumous honors are in this mountain. Then we should promote his demeanor and record his era, which should be done by those who are proficient in the Dharma. I have comprehended the Zen Master's Dao for a long time, so I will not decline this matter. The inscription reads: The pure nature of man is inherent from birth. Wisdom is tempted by external things, and is stained into false knowledge. Like waves being stirred, rising and falling with the wind. Indulging in fear, greed, and anger is like blades and thieves. Birth and death have an end, but the arising of conditions has no end. The Tathagata pities sentient beings, so he opened the door of liberation. Immediately recognize falsehood and understand the truth, thereby attaining the source of enlightenment. Enlighten the mind-seal (referring to the Zen mind-seal), and leave it to our descendants. In between, Zen Masters appeared, making the teachings revered. The twenty-eight generations of patriarchs successively transmitted the subtle words. Ru Ru Zen Master, in response to the time, propagated the Dharma. The world is chaotic, and the Dharma is about to perish, but only he preserved the Dao. The ignorant come to seek guidance, and I transmit it with my intention. Gather the appearances and return to the nature, and the Dharmakaya will be complete. The nature and the Dharmakaya are originally empty, and I explain it to you. Ru Ru Zen Master, his Dao has left the world, and it has been nearly twenty years, and the court's envoy has arrived. The Emperor's wise grace illuminates the tomb. Hundreds of millions of people worship, and all present and future learners can enter the realm of the Buddha. Regarding 'taking' and 'not taking', who binds whom, and who liberates whom? For ten thousand years, this Dharma will not be destroyed. (Tang Dynasty) In the seventh year of Dali, Yan Zhenqing, the Duke of Lu Commandery, wrote in the 'Record of the Ordination Platform of the Vinaya Repository Courtyard of Bao'ying Temple in Fuzhou': The Tathagata believes that the three karmas of body, speech, and mind are difficult to subdue, so he uses pure precepts to calm the inner afflictions, and uses the four dignities of walking, standing, sitting, and lying down to gather good deeds.
心也。明布薩以昭其外。故曰波羅提木叉是汝之師。則憍陳如之善來。迦葉波之尚法。諸聲聞三歸約眾。十四年以八敬度尼。羯磨相承其致一也。漢靈帝建寧元年有北天竺五桑門支法領等。始於長安譯出四分戒本兼羯磨。與大僧受戒。至曹魏有天竺十尼自遠而來。為尼受具。後秦姚興弘始十一年有梵僧佛陀耶舍譯出四分律本。而關中先行僧祇。江南盛行十誦。至元魏法聰律師始闡四分之宗。聰傳道覆。覆傳慧光。光傳云暉愿。愿傳隱樂洪云。云傳遵。遵傳智首。首傳道宣。宣傳法勵．滿意。意傳法成。成傳大亮．道賓。亮傳曇一．道岸．超慧澄。澄傳慧欽。皆口相授受臻於壺奧。欽俗姓徐。洪州建昌人也。蓋漢孺子之後。年二十二尋師于臨川楮山。后五歲削髮。𨽻于高安龍崗寺。遂受戒。有唐義凈則譯經上足曰。洪州之靈杰。其秉宣羯磨者。曰兩京滌法銳欽。智度沖深。神用高爽。行無權實身絕開遮。闡律藏而日月光明。騁辯才而龍象蹴踏。江嶺之外凜然風生。開元末北遊京師充福。先大德常誦涅槃經而講之。兼明俱舍論．維摩．金剛經又登講座。其下日有二三千人。由是名動輦轂。屬祿山作亂。杖錫南歸居於西山洪井雙嶺之間。慕高僧觀顯之遺蹤。于寺北創置蘭若。山泉之美頗極幽絕。欽雖堅持律儀而志在弘濟。好
讀周易．左傳。下筆成章。著律儀輔演十卷。常撰本州龍興寺戒壇碑。頗見稱于作者。三年真卿添刺撫州。東南四里有宋侍中臨川內史謝靈運翻涅槃經古臺。基局儼然軒陛摧圮。高行頭陀僧智清者。首事修葺安居住持。明年秋七月真卿績帙將滿。有觀察使尚書御史大夫趙國魏公。愿以我皇帝降誕之辰。奏為寶應寺。仍請山林高行僧三七人。冬十月二十三日聖恩允許。於是鼎新輪奐。其興也勃焉。乃請止觀大師法源法泉．襄陽乘覺．清涼善弘．羅浮圓覺．佛跡本喻．餘杭慧達洎當州海通．海岸等同住薰脩。以資景福。僉以為學徒雖增毗尼未立。明年三月乃請欽登壇而董木鐸焉。仍俾龍崗道𠏉．天臺法裔．招提智融．白馬法胤．衡岳智覺．司德義盈．香城藏選．龍興藏智．開元明徹等同秉法事。於是遠近駿奔道場側塞。聖像放光而龍王不雨者四旬。僧尼等三百五十七人。而文士正議大夫前衛尉少卿張廷皋脫俗歸真。其法名曰瑰綱為稱首焉。又欽此年已來為受具者凡一萬餘人。江嶺湖海之間幅員千里。像法于變皆欽化道之力焉。臨川在嶺隅。未嘗弘律。於是二眾三百餘人請法裔敷演而依止之。後有上都資聖寺高德曰還本律主。偉茲能辯。深嗟嘆而讚美之。謂于寺東南置普通無礙禪院。內立鎮國觀音道場。請善弘居之以開悟心
【現代漢語翻譯】 現代漢語譯本：他研讀《周易》和《左傳》，下筆就能成文。撰寫了闡述律儀的輔演十卷，還常撰寫本州龍興寺的戒壇碑，頗受作者們的稱讚。三年後，顏真卿被調任為撫州刺史。在撫州東南四里處，有宋朝侍中、臨川內史謝靈運翻譯《涅槃經》的古臺，臺的基址依然完整，但殿宇已經倒塌。一位名叫智清的高行頭陀僧，首先發起修復工程，並在此安居主持。第二年秋天七月，顏真卿的任期將滿。有觀察使、尚書御史大夫趙國魏公，希望在我皇帝誕辰之際，奏請將此地改為寶應寺，並邀請山林中德行高尚的僧人二十一人。冬天十月二十三日，得到皇帝的恩準。於是，寺廟煥然一新，興盛起來。於是，邀請了止觀大師法源、法泉，襄陽的乘覺，清涼的善弘，羅浮的圓覺，佛跡的本喻，餘杭的慧達以及本地的海通、海岸等一同居住修行，以求福報。大家一致認為，雖然學徒增多，但毗尼（戒律）尚未建立。第二年三月，於是邀請欽法師登壇主持授戒儀式。並讓龍崗的道𠏉、天臺的法裔、招提的智融、白馬的法胤、衡岳的智覺、司德的義盈、香城的藏選、龍興的藏智、開元的明徹等一同主持法事。於是，遠近的人們紛紛趕來，道場擁擠不堪。聖像放出光芒，而龍王連續四十天沒有下雨。僧尼等三百五十七人，還有文士正議大夫、前衛尉少卿張廷皋脫離世俗，皈依佛門，法名叫做瑰綱，被推為首領。而且欽法師自此年以來，為一萬餘人授了具足戒。江嶺湖海之間，幅員千里，佛法的變化都是欽法師教化的力量。臨川地處偏遠，從未弘揚律法。於是，三百多名僧眾請求法裔法師敷演戒律，並依止他修行。後來，上都資聖寺的高僧還本律主，讚歎欽法師的才能和辯才，深感欽佩。於是在寺廟東南面設定了普通無礙禪院，內里設立鎮國觀音道場，請善弘法師居住於此，以開啟眾生的智慧。 English version: He studied the 'Book of Changes' and the 'Zuo Zhuan', and could compose essays effortlessly. He wrote ten volumes elaborating on the Vinaya (rules of discipline), and often composed inscriptions for the ordination platform of the Longxing Temple in this prefecture, which were highly praised by other writers. Three years later, Yan Zhenqing was transferred to serve as the prefect of Fuzhou. Four miles southeast of Fuzhou, there was an ancient platform where Xie Lingyun, the Song dynasty Chamberlain and Intendant of Linchuan, had translated the 'Nirvana Sutra'. The foundation of the platform remained intact, but the halls had collapsed. A high-minded ascetic monk named Zhiqing took the lead in repairing the platform and resided there as the abbot. In the seventh month of the following autumn, Yan Zhenqing's term of office was about to expire. Zhao, the Duke of Wei of the Zhao state, who was an investigating commissioner, Minister of the Department of State Affairs, and Imperial Censor-in-chief, wished to request that the site be converted into Bao'ying Temple on the occasion of our Emperor's birthday, and to invite twenty-one monks of high virtue from the mountains and forests. On the twenty-third day of the tenth month of winter, the Emperor granted his permission. Thus, the temple was completely renovated and flourished. Thereupon, the masters of Samatha-Vipassana, Fayuan and Faquan, Chengjue of Xiangyang, Shanhong of Qingliang, Yuanjue of Luofu, Benyu of Foji, Huida of Yuhang, and Haitong and Hai'an of this prefecture were invited to reside and practice together, in order to accumulate blessings. They all agreed that although the number of disciples had increased, the Vinaya (rules of discipline) had not yet been established. In the third month of the following year, Master Qin was invited to ascend the platform and preside over the ordination ceremony. Daoqiong of Longgang, Fayi of Tiantai, Zhirong of Zhaoti, Fayin of Baima, Zhijue of Hengyue, Yiying of Side, Zangxuan of Xiangcheng, Zangzhi of Longxing, and Mingche of Kaiyuan were also appointed to jointly administer the Dharma affairs. As a result, people from far and near rushed to the temple, and the monastery was packed. The sacred images emitted light, and the Dragon King did not rain for forty days. There were three hundred and fifty-seven monks and nuns, and Zhang Tinggao, a scholar, Grand Master of Remonstrance, and former Vice Commandant of the Palace Guards, renounced the world and took refuge in Buddhism, with the Dharma name Guigang, who was chosen as their leader. Moreover, since this year, Master Qin has conferred the full monastic precepts on more than ten thousand people. Within the vast territory of Jiangling, the lakes, and the seas, the transformation of the Dharma is all due to the power of Master Qin's teachings. Linchuan is located in a remote area and has never promoted the Vinaya. Therefore, more than three hundred monks and nuns requested Master Fayi to expound the precepts and relied on him for guidance. Later, the eminent monk Huanben, the Vinaya Master of Zisheng Temple in the capital, praised Master Qin's talent and eloquence, and deeply admired him. Therefore, the Putong Wu'ai Chan Monastery was established in the southeast of the temple, and the Zhenguo Guanyin (Avalokiteśvara) sanctuary was established within it, and Master Shanhong was invited to reside there to enlighten the minds of sentient beings.
【English Translation】 English version: He studied the 'Book of Changes' and the 'Zuo Zhuan', and could compose essays effortlessly. He wrote ten volumes elaborating on the Vinaya (rules of discipline), and often composed inscriptions for the ordination platform of the Longxing Temple in this prefecture, which were highly praised by other writers. Three years later, Yan Zhenqing was transferred to serve as the prefect of Fuzhou. Four miles southeast of Fuzhou, there was an ancient platform where Xie Lingyun, the Song dynasty Chamberlain and Intendant of Linchuan, had translated the 'Nirvana Sutra'. The foundation of the platform remained intact, but the halls had collapsed. A high-minded ascetic monk named Zhiqing took the lead in repairing the platform and resided there as the abbot. In the seventh month of the following autumn, Yan Zhenqing's term of office was about to expire. Zhao, the Duke of Wei of the Zhao state, who was an investigating commissioner, Minister of the Department of State Affairs, and Imperial Censor-in-chief, wished to request that the site be converted into Bao'ying Temple on the occasion of our Emperor's birthday, and to invite twenty-one monks of high virtue from the mountains and forests. On the twenty-third day of the tenth month of winter, the Emperor granted his permission. Thus, the temple was completely renovated and flourished. Thereupon, the masters of Samatha-Vipassana, Fayuan and Faquan, Chengjue of Xiangyang, Shanhong of Qingliang, Yuanjue of Luofu, Benyu of Foji, Huida of Yuhang, and Haitong and Hai'an of this prefecture were invited to reside and practice together, in order to accumulate blessings. They all agreed that although the number of disciples had increased, the Vinaya (rules of discipline) had not yet been established. In the third month of the following year, Master Qin was invited to ascend the platform and preside over the ordination ceremony. Daoqiong of Longgang, Fayi of Tiantai, Zhirong of Zhaoti, Fayin of Baima, Zhijue of Hengyue, Yiying of Side, Zangxuan of Xiangcheng, Zangzhi of Longxing, and Mingche of Kaiyuan were also appointed to jointly administer the Dharma affairs. As a result, people from far and near rushed to the temple, and the monastery was packed. The sacred images emitted light, and the Dragon King did not rain for forty days. There were three hundred and fifty-seven monks and nuns, and Zhang Tinggao, a scholar, Grand Master of Remonstrance, and former Vice Commandant of the Palace Guards, renounced the world and took refuge in Buddhism, with the Dharma name Guigang, who was chosen as their leader. Moreover, since this year, Master Qin has conferred the full monastic precepts on more than ten thousand people. Within the vast territory of Jiangling, the lakes, and the seas, the transformation of the Dharma is all due to the power of Master Qin's teachings. Linchuan is located in a remote area and has never promoted the Vinaya. Therefore, more than three hundred monks and nuns requested Master Fayi to expound the precepts and relied on him for guidance. Later, the eminent monk Huanben, the Vinaya Master of Zisheng Temple in the capital, praised Master Qin's talent and eloquence, and deeply admired him. Therefore, the Putong Wu'ai Chan Monastery was established in the southeast of the temple, and the Zhenguo Guanyin (Avalokiteśvara) sanctuary was established within it, and Master Shanhong was invited to reside there to enlighten the minds of sentient beings.
要。曇一上足曰。智融精持本事如會尊眾。乃命智晃等於普通道場東置律藏院創立戒壇。以行欽公之來儀。且施肇紀之不朽。經營未幾壇殿郁興。肅乎渡海浮囊分毫絕羅剎之請。嚴身瓔珞照耀有摩尼之光。則入佛位而披伽黎者名香普熏神足無極。半月可勝紀而無絕乎。有唐大曆辛亥歲行撫州刺史魯郡開國公顏真卿書而志之。
論曰。魯公碑稱漢建寧元年天竺沙門譯出戒本與大僧受戒。而梁僧傳及隋三寶錄皆謂曹魏嘉平中西域曇柯羅始出戒本。予讀後漢笮融陣謂。融于漢末每歲佛生日輒多設飲飯。敷席幡員五六里。其來就食及觀者常數萬人。以此驗漢時未有戒律。凡齋事法如祠祀狀。戒律自魏時方來。信矣。魯公之說疑為傳之者誤。當以僧傳為正焉。
九年。道士史華以術得幸。因請立刃梯與沙門角法。有旨兩街選僧剋日較勝負。沙門崇慧者。不知何許人。常誦首楞嚴咒。表請挫之。帝率百僚臨觀。臾華履刃梯而上。命慧登之。慧躡刃而升往復無傷。慧乘勝命聚薪于庭。舉烈焰。慧入火聚。呼史華令入。華慚汗不敢正視。帝大悅而罷。賜崇慧號護國三藏。后不知終。
論曰。史華崇慧事蹟見唐佛道論衡並高僧傳。其信然歟。昔周穆王時有化人自西極而來。出入火聚越牖透垣。千變萬化不可名狀。世疑
【現代漢語翻譯】 現代漢語譯本：曇一上足說：『智融精通佛法，本領如同法會上受人尊敬的大眾。』於是命令智晃等人在普通道場東邊設定律藏院，創立戒壇，以施行欽公的禮儀，並留下開創性的不朽功業。經營沒多久，戒壇殿宇就興盛起來，莊嚴肅穆。如同渡海的浮囊，絲毫沒有羅剎的侵擾；嚴飾的瓔珞，照耀著摩尼寶珠的光芒。那麼進入佛位而披上袈裟的人，名香普熏，神足無極。半個月的功德，可以勝過記載而沒有窮盡嗎？唐朝大曆辛亥年，行撫州刺史、魯郡開國公顏真卿書寫並記載了這件事。
評論說：魯公碑上說漢建寧元年，天竺沙門翻譯出戒本，用來給大僧受戒。而《梁僧傳》和《隋三寶錄》都說曹魏嘉平年間，西域的曇柯羅才開始翻譯出戒本。我讀《後漢書·笮融傳》說，笮融在漢朝末年，每年佛誕日都會大量設定飲食，鋪設的蓆子和幡旗綿延五六里，前來就餐和觀看的人常常有數萬人。以此來驗證，漢朝時還沒有戒律，所有的齋事法事都像祭祀一樣。戒律是從魏朝時才傳來的，這是可信的。魯公的說法，懷疑是傳抄的人弄錯了，應當以《僧傳》為準。
九年，道士史華因為法術而得到皇帝的寵幸，於是請求設立刃梯，與沙門角法。皇帝下旨讓兩街挑選僧人，在規定的日子裡比較勝負。沙門崇慧，不知道是哪裡人，經常誦持首楞嚴咒，上表請求挫敗史華。皇帝率領百官臨場觀看。史華走上刃梯向上攀登，命令崇慧也登上去。崇慧踩著刀刃向上攀登，來回都沒有受傷。崇慧乘勝命令人在庭院裡堆積柴火，點燃熊熊烈火。崇慧走進火堆，呼喊史華讓他也進來。史華慚愧流汗，不敢正視。皇帝非常高興，於是作罷。賜予崇慧『護國三藏』的稱號，後來不知道他的結局。
評論說：史華和崇慧的事蹟，見於《唐佛道論衡》和《高僧傳》，這件事是真的嗎？從前周穆王的時候，有化人從西邊極遠的地方而來，出入火堆，穿墻透壁，千變萬化，不可名狀，世人懷疑...
【English Translation】 English version: The venerable monk Tan Yi said, 'Zhirong is proficient in the Dharma, and his abilities are like those of the respected assembly at the Dharma assembly.' Therefore, he ordered Zhihuang and others to set up the Vinaya Library to the east of the Putong Dojo and establish a Precept Platform to perform the rituals of Qin Gong and leave behind an epoch-making and immortal achievement. Before long, the Precept Platform halls flourished, solemn and respectful. Like a floating raft crossing the sea, there was no disturbance from the Rakshasas; the adorned necklaces shone with the light of Mani jewels. Then, those who enter the Buddha's position and don the kasaya, their fragrant names spread everywhere, and their divine powers are limitless. Can the merits of half a month surpass being recorded without end?' In the Xin Hai year of the Dali era of the Tang Dynasty, Yan Zhenqing, the prefect of Fuzhou and the Duke of Luguo, wrote and recorded this event.
It is commented: The Lu Gong Stele states that in the first year of Jianning of the Han Dynasty, an Indian (Tian Zhu) monk translated the Precept Text (jie ben) to be used for monks to receive precepts. However, both the 'Biographies of Eminent Monks of the Liang Dynasty' and the 'Record of the Three Jewels of the Sui Dynasty' state that it was during the Jiaping era of the Cao Wei Dynasty that Tan Ke Luo from the Western Regions first translated the Precept Text. I read in the 'Biography of Ze Rong' in the 'Book of Later Han' that Ze Rong would set up a large amount of food and drink every year on the Buddha's birthday at the end of the Han Dynasty, and the mats and banners spread for five or six li, with tens of thousands of people coming to eat and watch. From this, it can be verified that there were no precepts in the Han Dynasty, and all the vegetarian and Dharma events were like sacrifices. The precepts came from the Wei Dynasty, which is credible. The statement of Lu Gong is suspected to be a mistake by the copyist and should be based on the 'Biographies of Eminent Monks'.
In the ninth year, the Daoist Shi Hua gained the emperor's favor through magic, so he requested to set up a ladder of blades to compete with the monks in Dharma. The emperor ordered the monks from both streets to be selected to compare their strengths on a scheduled day. The monk Chonghui, whose origin was unknown, often recited the Shurangama Mantra and submitted a memorial requesting to defeat Shi Hua. The emperor led his officials to watch the event in person. Shi Hua walked up the ladder of blades, and the emperor ordered Chonghui to climb up as well. Chonghui stepped on the blades and climbed up, and he was not injured in either direction. Chonghui took advantage of his victory and ordered people to pile up firewood in the courtyard and light a raging fire. Chonghui walked into the fire, calling for Shi Hua to come in as well. Shi Hua was ashamed and sweating, and he dared not look directly. The emperor was very pleased and stopped the competition. He bestowed upon Chonghui the title of 'National Protector Tripitaka Master', and his fate after that is unknown.
It is commented: The events of Shi Hua and Chonghui are found in the 'Treatise on the Debate between Buddhism and Daoism of the Tang Dynasty' and the 'Biographies of Eminent Monks'. Is this true? In the past, during the time of King Mu of Zhou, a transformed person came from the far west, entering and exiting fire, passing through walls, and undergoing thousands of transformations, indescribable. The world suspects...
為佛世尊所遣化者也。崇慧得非教所謂。證應真果者具六通三明一十八變。常住世間隨機赴感。必此之流也歟。
本朝政和末。有道士林靈素者。本溫州人。善妖術。輔以雷公法。嘗往來不逞于宿毫淮泗間乞食。諸寺群僧薄之。至楚州與慧世相歐擊。訟于官府。倅石仲問焉。喜其辯捷輕俊。脫之置館中。問吐納燒煉蜚神之術。七年正月仲攜入京謁宰相蔡京。京致見 上。靈素大言曰。天上有神霄玉清府。長生帝君主之。其弟青華帝君。皆玉帝子。次有左相仙伯並書罰仙吏。褚慧等八百餘官。謂徽宗即長生帝君。京乃左相仙伯。靈素即褚慧。 上忻然信之。賜號金門羽客。作通真宮處之。尋改天下大寺觀為神霄玉清。萬壽宮設長生青華帝君像。置道學科。靈素見 上必力詆釋氏請除之。
宣和元年正月乙卯。詔革釋氏舊名。禁銅鐃塔像。三月京城大水。黿𪛄出於市民廬舍。 上遣靈素治水。久之絕無驗。士民益懼。一日僧伽大士忽現禁中。
上就命禳水。大士振錫登城誦密語。頃之水用頓減至竭涸。靈素頗氣沮。既而沖 皇太子節不避。太子擊之。訴于 上。冬十一月乙卯 上惡之。特放還溫州。遂死於路。噫若僧伽崇慧者。信乎不般涅槃常住世間。護持國土垂祐生民。殆可見矣。
沙門圓澤
【現代漢語翻譯】 現代漢語譯本： 是佛世尊派遣來的化身。崇慧莫非就是經教中所說的，證得阿羅漢果位的人，具足六神通、三明、十八種變化，常住在世間，隨機應化，感應眾生。必定是這一類的人物吧。
本朝政和年間末年，有個道士名叫林靈素，是溫州人，擅長妖術，輔以雷公法。他曾經在宿州、毫州、淮河、泗水一帶遊蕩乞討，各寺廟的僧人都輕視他。到了楚州，與慧世互相毆打，告到官府。通判石仲問審問他，喜愛他的辯才敏捷，就幫他脫罪，安置在館舍中，向他請教吐納、燒煉、飛神之術。政和七年正月，石仲帶著他入京拜見宰相蔡京。蔡京引薦他覲見皇上。林靈素大言不慚地說，天上有神霄玉清府，由長生帝君主管，他的弟弟青華帝君，都是玉皇大帝的兒子。其次有左相仙伯以及掌管書寫罪狀的仙吏，還有褚慧等八百多位官員。說徽宗就是長生帝君，蔡京就是左相仙伯，林靈素就是褚慧。皇上非常高興，深信不疑，賜號他為金門羽客，建造通真宮讓他居住。不久，改天下的大寺廟、道觀為神霄玉清萬壽宮，設定長生帝君、青華帝君的塑像，設定道學科。林靈素覲見皇上，必定極力詆譭佛教，請求剷除佛教。
宣和元年正月乙卯日，皇帝下詔革除佛教的舊名，禁止銅鐃、佛塔、佛像。三月，京城發生大水災，大鱉和水蛇出現在百姓的房屋裡。皇上派遣林靈素治理水患，很久都沒有效果，百姓更加恐懼。一天，僧伽大士忽然顯現在皇宮禁中。
皇上就命令僧伽大士祈禳止水。大士搖動錫杖，登上城墻，誦唸秘密咒語。不久，洪水就迅速消退，直至乾涸。林靈素非常沮喪。後來，他衝撞皇太子，不懂得避讓。太子打了他，他向皇上告狀。宣和元年冬十一月乙卯日，皇上厭惡他，特地放他回溫州，最終死在路上。唉！像僧伽、崇慧這樣的人，確實是不入涅槃，常住在世間，護持國土，保佑百姓，大概是可以看得見的。
沙門圓澤
【English Translation】 English version: He was an emanation sent by the World Honored One, the Buddha. Could Chonghui be the one described in the teachings, who has attained the Arhat fruit, possessing the six supernormal powers (six kinds of abhijñā), the three kinds of knowledge (tri-vidyā), and the eighteen transformations (aṣṭādaśa-āveṇika-buddha-dharmāḥ), constantly abiding in the world, responding to beings according to their needs? It must be someone like him.
At the end of the Zhenghe era of this dynasty, there was a Daoist named Lin Lingsu, originally from Wenzhou, who was skilled in sorcery, supplemented by the Thunder God method. He used to wander and beg for food between Su (宿州), Hao (毫州), Huai (淮河), and Si (泗水), and the monks of various temples looked down on him. When he arrived in Chuzhou, he fought with Huishi, and they sued each other in the government. The vice-prefect Shi Zhongwen interrogated him, and liked his quick wit, so he helped him escape punishment and placed him in the official guesthouse, asking him about the arts of breathing exercises, alchemy, and flying spirits. In the first month of the seventh year of Zhenghe, Shi Zhong took him to the capital to meet the Prime Minister Cai Jing. Cai Jing introduced him to the Emperor. Lin Lingsu boldly declared that there was a Divine Firmament Jade Purity Palace (神霄玉清府) in the heavens, governed by the Longevity Emperor (長生帝君), whose younger brother, the Azure Flower Emperor (青華帝君), were both sons of the Jade Emperor. Next were the Left Prime Minister Immortal Earl (左相仙伯) and the immortal officials who recorded punishments, as well as Chu Hui (褚慧) and more than eight hundred other officials. He said that Emperor Huizong was the Longevity Emperor, Cai Jing was the Left Prime Minister Immortal Earl, and Lin Lingsu was Chu Hui. The Emperor was very pleased and believed him deeply, bestowing upon him the title of Golden Gate Feathered Guest (金門羽客) and building the Tongzhen Palace (通真宮) for him to reside in. Soon after, he changed the great temples and monasteries of the world into Divine Firmament Jade Purity Longevity Palaces (神霄玉清萬壽宮), setting up statues of the Longevity Emperor and the Azure Flower Emperor, and establishing Daoist studies. Whenever Lin Lingsu met the Emperor, he would vehemently slander Buddhism and request its eradication.
On the day of Yimao in the first month of the first year of Xuanhe, the Emperor issued an edict abolishing the old names of Buddhism and prohibiting bronze cymbals, pagodas, and statues. In the third month, a great flood occurred in the capital, and turtles and snakes appeared in the houses of the common people. The Emperor sent Lin Lingsu to control the flood, but after a long time, there was no effect, and the people became even more frightened. One day, the Sangharama Bodhisattva (僧伽大士) suddenly appeared in the imperial palace.
The Emperor then ordered the Sangharama Bodhisattva to pray for the cessation of the flood. The Bodhisattva shook his staff, ascended the city wall, and recited secret mantras. Soon, the flood quickly receded until it was completely dry. Lin Lingsu was very frustrated. Later, he offended the Crown Prince and did not avoid him. The Crown Prince struck him, and he complained to the Emperor. On the day of Yimao in the eleventh month of the winter of the first year of Xuanhe, the Emperor disliked him and specially released him to return to Wenzhou, where he eventually died on the road. Alas! People like Sangharama and Chonghui truly do not enter Nirvana but constantly abide in the world, protecting the country and blessing the people. This is probably visible.
Shramana Yuanze (沙門圓澤)
者。寓東都慧林寺。與隱士李源厚善。慧林即源舊第也。父憕。守東都。為祿山所害。源以故不仕。常居寺中。與澤談噱終日。偶相率游峨嵋山。源欲自荊州溯峽以往。澤欲由長安斜谷。源以為久絕人事不欲復入京師。澤不死強。遂自荊州。舟次南浦。見婦人錦襠負罌而汲者。澤望而泣曰。所不欲由此者為是。源驚問故。澤曰。婦人孕三稔矣。遲吾為之子。不逢則已。今既見之。無可逃者。公當以符咒助我令速生。三日浴兒。愿公臨顧。以一笑為信。后十三年于杭州天竺寺外當與公相見。源悲哀具浴。至暮而澤亡。婦乳三日。源往視之。兒見源果軒渠而笑。即具以語其家。葬訖。源返寺中。后如期自洛之吳赴其納。至期于葛洪井畔聞有牧童扣牛角而歌曰。三生石上舊精魂。賞月吟風莫要論。慚愧情人遠相訪。此身雖異性常存。源曰澤公健否。答曰。李君真信士。然世緣未盡。且勿相近。惟勤修不惰乃復相見。又歌曰。身前身後事茫茫。欲話因緣恐斷腸。吳越江山尋已遍。卻回煙棹上瞿塘。遂隱不見。源復歸慧林。至長慶初年八十矣。御史中丞李德裕表薦曰。源天與至孝。絕心祿仕。五十餘年常守沉默。理契深要。一辭開祈百慮洗然。抱此真節棄于清世。臣竊為陛下惜之。穆宗下詔以源守諫議大夫。不赴。尋以壽終。
十年。國師慧忠將終。耽源問。百年後有人問極則事。作么生。忠曰。幸自可憐生。須要個護身符子作么。乃入辭代宗。代宗曰。師滅度后。弟子將何所記。忠曰。告檀越造取一所無縫塔。帝曰請師塔樣。忠良久曰會么。帝曰不會。忠曰。貧道去後。有侍者應真卻知此事。以十二月九日右脅而寂。門弟子奉全身於黨子谷建塔。賜謚大證禪師。帝尋召應真入內。舉前語問之。真良久曰聖上會么。帝曰不會。真述偈曰。湘之南。潭之北。中有黃金充一國。無影樹下合同舡。琉璃殿上無知識。代宗嘗在便殿指天下觀軍容使魚朝恩謂忠曰。朝恩亦解些子佛法。朝恩即問忠曰。何者是無明。無明從何而起。忠曰。佛法衰相今現。帝曰何也。忠曰。奴也解問佛法。豈非衰相今現。朝恩色大怒。忠曰。即此是無明。無明從此起。朝恩復抗聲曰。有人言師今是佛得否。忠曰。朝廷有人言汝是天子果否。朝恩伏地曰。死罪死罪。朝恩實非天子。忠曰。我不是佛。所以二尊不併化。朝恩曰。師應長作凡夫無成佛時耶。忠曰。我向后必當作佛。汝姓什麼。朝恩曰姓魚。忠曰我向後作佛不名慧忠。汝向後若作天子改卻姓。莫不姓魚否。朝恩仍伏地曰。死罪死罪。朝恩此去實不敢向師論佛法。忠謂帝曰。幾怕殺此奴。
論曰。古云傳
【現代漢語翻譯】 現代漢語譯本：
十年後，國師慧忠（Huizhong，禪師名號）將要圓寂。耽源（Danyuan，禪師名號）問道：『百年之後，如果有人問及最究竟的道理，該如何回答？』慧忠說：『已經夠可憐了，還要什麼護身符呢？』於是入宮向代宗（Daizong，皇帝名號）辭別。代宗說：『禪師圓寂后，弟子我該如何紀念您呢？』慧忠說：『請施主建造一座無縫塔。』皇帝問：『請禪師示現塔的樣式。』慧忠沉默良久，問道：『明白了嗎？』皇帝說：『不明白。』慧忠說：『貧僧我圓寂后，有侍者應真（Yingzhen，僧人名號）知道這件事。』於是在十二月九日右脅而逝。門徒們在黨子谷（Dangzigu，地名）供奉他的全身，並建塔紀念，朝廷賜謚號為大證禪師（Dazheng Chanshi）。皇帝隨即召見應真入宮，提起之前慧忠的話詢問他。應真沉默良久，問道：『聖上明白了嗎？』皇帝說：『不明白。』應真於是說偈語道：『湘江（Xiang，地名）之南，潭州（Tan，地名）之北，其中黃金充滿一國。無影樹下同乘一條船，琉璃殿上沒有知識。』代宗曾經在便殿指著觀軍容使魚朝恩（Yu Chaoen，人名）對慧忠說：『朝恩也懂一些佛法。』朝恩隨即問慧忠：『什麼是無明（wuming，佛教術語，指迷惑、不瞭解真理）？無明從何而起？』慧忠說：『佛法衰敗的跡像現在已經顯現了。』皇帝問：『為什麼這麼說？』慧忠說：『奴才也懂得問佛法，難道不是衰敗的跡象顯現了嗎？』朝恩勃然大怒。慧忠說：『這就是無明，無明就是從此而起的。』朝恩又提高聲音說：『有人說禪師您現在就是佛，可以這樣說嗎？』慧忠說：『朝廷里有人說你是天子，是真的嗎？』朝恩伏地說道：『死罪死罪，朝恩實在不是天子。』慧忠說：『我不是佛，所以二尊不能並存。』朝恩說：『禪師您應該永遠做凡夫，沒有成佛的時候嗎？』慧忠說：『我將來必定成佛。你姓什麼？』朝恩說姓魚。慧忠說：『我將來成佛不叫慧忠，你將來如果做了天子，改了姓，難道還姓魚嗎？』朝恩仍然伏地說道：『死罪死罪，朝恩從此以後實在不敢和禪師談論佛法了。』慧忠對皇帝說：『差點嚇死這個奴才。』 評論說，古人說傳...
【English Translation】 English version:
Ten years later, National Teacher Huizhong (Huizhong, a Chan master's title) was about to pass away. Danyuan (Danyuan, a Chan master's title) asked: 'A hundred years from now, if someone asks about the ultimate truth, how should I answer?' Huizhong said: 'It's already pitiful enough, why would you need a talisman?' Then he went to the palace to bid farewell to Emperor Daizong (Daizong, the emperor's title). Daizong said: 'After the master passes away, how should I, your disciple, commemorate you?' Huizhong said: 'Please, benefactor, build a seamless pagoda.' The emperor asked: 'Please, master, show me the design of the pagoda.' Huizhong remained silent for a long time and asked: 'Do you understand?' The emperor said: 'I don't understand.' Huizhong said: 'After I pass away, my attendant Yingzhen (Yingzhen, a monk's name) will know about this.' Then, on the ninth day of the twelfth month, he passed away lying on his right side. His disciples enshrined his whole body in Dangzi Valley (Dangzigu, a place name) and built a pagoda in his memory. The court bestowed the posthumous title of Chan Master Dazheng (Dazheng Chanshi). The emperor immediately summoned Yingzhen to the palace and asked him about Huizhong's previous words. Yingzhen remained silent for a long time and asked: 'Does Your Majesty understand?' The emperor said: 'I don't understand.' Yingzhen then recited a verse: 'South of the Xiang River (Xiang, a place name), north of Tanzhou (Tan, a place name), within it, gold fills a country. Under the shadowless tree, they ride the same boat, in the crystal palace, there is no knowledge.' Emperor Daizong once pointed to Yu Chaoen (Yu Chaoen, a person's name), the military commissioner, in the side hall and said to Huizhong: 'Chaoen also understands some Buddhist teachings.' Chaoen then asked Huizhong: 'What is ignorance (wuming, a Buddhist term, referring to delusion and not understanding the truth)? Where does ignorance arise from?' Huizhong said: 'The signs of the decline of Buddhism are now appearing.' The emperor asked: 'Why do you say that?' Huizhong said: 'Even a servant knows how to ask about Buddhist teachings, isn't that a sign of decline?' Chaoen was furious. Huizhong said: 'This is ignorance, ignorance arises from this.' Chaoen raised his voice again and said: 'Some people say that you, master, are now a Buddha, can that be said?' Huizhong said: 'Some people in the court say that you are the Son of Heaven, is that true?' Chaoen prostrated himself and said: 'Death penalty, death penalty, Chaoen is really not the Son of Heaven.' Huizhong said: 'I am not a Buddha, so two honored ones cannot coexist.' Chaoen said: 'Should you, master, always be an ordinary person and never become a Buddha?' Huizhong said: 'I will definitely become a Buddha in the future. What is your surname?' Chaoen said his surname was Yu. Huizhong said: 'When I become a Buddha in the future, I will not be called Huizhong. If you become the Son of Heaven in the future and change your surname, would you still be named Yu?' Chaoen still prostrated himself and said: 'Death penalty, death penalty, Chaoen really dares not discuss Buddhist teachings with the master from now on.' Huizhong said to the emperor: 'I almost scared this servant to death.' The commentary says, the ancients said to transmit...
聖道者不北面。有盛德者無臣禮。大曆初魚朝恩以中貴秉天下兵權。帝以舊恩優容之。遂驕蹇抗敵。一時雖郭尚父猶憚之莫敢誰何。可謂權侔人主而富貴震天下。忠乃以奴呼之。未幾朝恩果以罪伏誅。茲可以想見忠之識量。謂之國師不是過也。佛世尊曰。我為法王。於法自在。嗚呼。忠殆庶幾焉。
十二年。宰相元載．王縉有罪。載伏誅。籍其家。鐘乳五百兩。胡椒八百斛。他物稱是縉。貶括州刺史。縉素奉佛不茹葷。晚節尤謹。妻死以第為佛祠。初帝未知重佛。每從容問縉所以然。縉必開陳福業報應。帝意向之。由是宮中祀佛。梵唄齋重無少懈。群臣承風旨言死生報應。故人事置而不修。議者以縉與杜鴻漸泥佛太過云。
十四年。天柱山崇慧禪師示寂。師彭州人。得法于牛頭威禪師。后居天柱寺。僧問。達磨未來此土。還有佛法也無。師曰。未來時且置。即今事作么生。曰某甲不會。師曰。萬古長空一朝風月。良久又曰。阇黎會么。自己分上作么生。幹他達磨來與未來作么。他家來。大似賣卜漢相似。見汝不會。為汝錐破卦文才生吉兇。在汝分上一切自看。僧問如何是解卜底人。曰汝才出門時便不中也。問宗門中請師舉唱。答曰。石牛長吼真空外。木馬嘶時月隱山。問如何是西來意。曰白猿抱子歸青嶂
【現代漢語翻譯】 現代漢語譯本： 聖道之人不向北面稱臣。擁有崇高德行的人不受臣子的禮節約束。大曆初年，魚朝恩（宦官名，當時掌握軍權）以中官的身份掌握天下的兵權。皇帝因為舊日的恩情而對他優待寬容。於是魚朝恩就驕橫跋扈，對抗朝廷。當時即使是郭尚父（郭子儀，唐朝名將）也對他有所顧忌，不敢怎麼樣。可以說他的權力與人主相當，富貴震動天下。但忠義之士卻以奴僕來稱呼他。沒過多久，魚朝恩果然因為罪行而被處死。由此可以想見忠義之士的見識和氣量。稱他為國師也不為過啊。佛世尊說：『我為法王，於法自在。』 唉！忠義之士大概接近於此吧。
十二年，宰相元載（唐朝宰相）、王縉（唐朝宰相）有罪。元載被處死，抄了他的家，有鐘乳五百兩，胡椒八百斛，其他財物也與此相當。王縉被貶為括州刺史。王縉一向信奉佛教，不吃葷腥，晚年尤其謹慎。妻子去世后，把住宅改為佛寺。起初皇帝不太重視佛教，每次空閑時問王縉信佛的原因，王縉必定陳述福業報應的道理。皇帝的心意逐漸傾向佛教。因此宮中祭祀佛，誦經禮佛，齋戒等佛事沒有絲毫懈怠。群臣迎合皇帝的心意，都說生死報應的事情。所以人事方面的事情被擱置而不去處理。議論的人認為王縉與杜鴻漸（唐朝官員，信佛）沉溺於佛教太過分了。
十四年，天柱山崇慧禪師圓寂。禪師是彭州人，從牛頭威禪師那裡得法。後來住在天柱寺。有僧人問：『達磨（菩提達摩，禪宗初祖）未來到中國的時候，還有佛法嗎？』 禪師說：『未來時的事情暫且不說，現在的事情怎麼樣？』 僧人說：『我不會。』 禪師說：『萬古長空，一朝風月。』 過了一會兒又說：『你明白嗎？ 自己本分上的事情怎麼樣？ 幹他達磨來與不來什麼事？ 他家來，很像賣卦的人一樣，見你不會，為你錐破卦文才生出吉兇。在你本分上一切自己看。』 僧人問：『如何是解卜的人？』 禪師說：『你才出門的時候就不中了。』 問：『宗門中請師父開示。』 禪師答：『石牛長吼真空外，木馬嘶時月隱山。』 問：『如何是西來意（達摩祖師從西天來此傳法的真意）？』 禪師說：『白猿抱子歸青嶂。』
【English Translation】 English version: A sage does not face north in submission. A person of great virtue is not bound by the rituals of a subject. In the early years of the Dali era, Yu Chao'en (a eunuch) held the military power of the empire as a central official. The emperor, out of old kindness, treated him with leniency and tolerance. Consequently, Yu Chao'en became arrogant and defiant, resisting the court. At that time, even Guo Shangfu (Guo Ziyi, a famous general of the Tang Dynasty) was wary of him and dared not do anything. It could be said that his power was comparable to that of the ruler, and his wealth and status shook the empire. However, loyal and righteous men addressed him as a servant. Before long, Yu Chao'en was indeed executed for his crimes. From this, one can imagine the insight and magnanimity of the loyal and righteous. It would not be an exaggeration to call him a national preceptor. The Buddha, the World Honored One, said, 'I am the Dharma King, free in the Dharma.' Alas! The loyal and righteous are probably close to this.
In the twelfth year, the chancellors Yuan Zai (a chancellor of the Tang Dynasty) and Wang Jin (a chancellor of the Tang Dynasty) were found guilty. Yuan Zai was executed, and his home was confiscated, revealing five hundred liang of stalactites and eight hundred hu of pepper, along with other comparable valuables. Wang Jin was demoted to the prefect of Kuo Prefecture. Wang Jin had always been a devout Buddhist, abstaining from meat, and he was especially diligent in his later years. After his wife's death, he converted his residence into a Buddhist temple. Initially, the emperor did not pay much attention to Buddhism, but whenever he had leisure, he would ask Wang Jin about the reasons for his faith. Wang Jin would invariably explain the principles of blessings, karma, and retribution. The emperor's heart gradually inclined towards Buddhism. As a result, Buddhist rituals, such as offerings, chanting, and fasting, were performed in the palace without the slightest懈怠. The officials, catering to the emperor's wishes, all spoke of the matters of life, death, and retribution. Therefore, human affairs were neglected and left unattended. Critics argued that Wang Jin and Du Hongjian (a Tang Dynasty official, a Buddhist) were excessively immersed in Buddhism.
In the fourteenth year, Chan Master Chonghui of Tianzhu Mountain passed away. The master was a native of Peng Prefecture and received the Dharma from Chan Master Wei of Niutou. Later, he resided at Tianzhu Temple. A monk asked, 'When Dharma (Bodhidharma, the first patriarch of Zen Buddhism) had not yet come to this land, was there still the Buddha Dharma?' The master said, 'Let's set aside the matter of when he had not yet come. What about the present matter?' The monk said, 'I do not understand.' The master said, 'The vast sky of eternity, a fleeting breeze and moon.' After a while, he added, 'Do you understand? What about the matter on your own part? What does it have to do with whether Dharma comes or does not come? His coming is much like a fortune-teller; seeing that you do not understand, he pierces the trigram text for you to create good and bad omens. On your own part, look at everything yourself.' The monk asked, 'What is a person who understands fortune-telling?' The master said, 'The moment you step out the door, you are already wrong.' Asked, 'In the Zen school, please, Master, give us instruction.' The master replied, 'The stone ox roars loudly outside the empty void, the wooden horse neighs as the moon hides in the mountains.' Asked, 'What is the meaning of the coming from the West (the true meaning of Bodhidharma's transmission of the Dharma from the Western Heaven)?' The master said, 'The white ape carries its cub back to the green peaks.'
。蜂蝶銜華綠蕊間。及是遷化。肉身不壞。數百年猶在。
時華嚴疏主澄觀。字大休。會稽夏侯氏之子。至德中得度具戒。即以十事自勵曰。體不捐沙門之表。心不違如來之制。坐不背法界之經。性不染情礙之境。足不履尼寺之塵。脅不觸居士之榻。目不析非儀之彩。舌不味過午之肴。手不釋圓明之珠。宿不離衣缽之側。從牛頭忠徑山欽問西來宗旨。授華嚴圓教於京都詵禪師。至大曆三年代宗詔入內與大辯正三藏譯經為潤文大德。既而辭入五臺山大華嚴寺。覃思華嚴。以五地聖人棲身佛境心體真如。猶於後得智起世俗心學世間解。繇是博覽六藝圖史。九流異學。華夏訓詁。竺經梵字及四圍五明聖教世典等書。靡不該洽。至是建中四年。將下筆著疏先求瑞應。一夕夢金容當陽山峙光相颙颙。因以手捧咽面門。既覺而喜以謂獲光明遍照之徴。自是落筆無停思。乃以信解行證分華嚴為四大科。理無不包。觀每慨舊疏未盡經旨。唯賢首國師頗涉淵源。遂宗承之。制疏凡歷四年而文成。又夢身為龍。矯首南臺尾蟠北臺。宛轉凌虛鱗鬣耀日。須臾變百千數。蜿蜒青冥分散四方而去。識者以為流通之像也。初為眾講之。感景雲凝停講堂庭前之空中。又為僧睿等著隨疏演義四十卷．隨文手鏡一百卷云。
元興元年。南嶽明
【現代漢語翻譯】 現代漢語譯本：蜂和蝴蝶在綠色的花蕊間採蜜。等到他遷化（圓寂）的時候，肉身沒有腐壞，幾百年后依然存在。
當時華嚴疏主澄觀（法號），字大休，是會稽夏侯氏的兒子。在至德年間剃度並受具足戒。隨即用十件事來勉勵自己：身體不捨棄沙門（出家人）的儀表，心不違背如來（佛）的教制，坐時不背對法界的經典，本性不沾染情感障礙的境界，腳不踏入尼姑庵的塵土，身體不接觸居士的床榻，眼睛不看不合儀軌的色彩，舌頭不品嚐過午的食物，手不離開圓明（佛珠）的珠子，睡覺不離開衣缽的旁邊。他曾向牛頭忠、徑山欽詢問西來宗旨（禪宗的真諦），在京都從詵禪師那裡接受華嚴圓教。到大曆三年，代宗皇帝下詔讓他進入皇宮，與大辯正三藏一起翻譯佛經，擔任潤文大德。之後他辭官進入五臺山大華嚴寺，深入思考華嚴經的教義。他認為，即使是五地菩薩這樣的聖人，安住于佛的境界，心體是真如，仍然會從后得智中生起世俗之心，學習世間的知識。因此，他廣泛閱讀六藝、圖史、九流異學、華夏訓詁、竺經梵字以及四圍五明聖教世典等書籍，沒有不通曉的。到了建中四年，他將要下筆撰寫疏文時，先求得瑞應。一天晚上，他夢見金色的佛像聳立在當陽山上，光芒四射。他用手捧住佛像，吞入口中。醒來后非常高興，認為這是獲得光明遍照的徵兆。從此以後，他下筆如有神助，思如泉涌。於是將華嚴經分為信、解、行、證四大科。道理無所不包。澄觀常常感嘆舊的疏文沒有完全表達經文的旨意，只有賢首國師的著作頗有淵源。於是他繼承了賢首國師的學說，撰寫疏文歷時四年完成。他又夢見自己化身為龍，昂首于南臺，尾盤繞于北臺，在天空中蜿蜒盤旋，鱗片閃耀著日光。一會兒又變成成千上萬條龍，蜿蜒于青冥之中，分散到四面八方。知曉的人認為這是流通華嚴經的象徵。最初他為大眾講解華嚴經時，感得景雲停留在講堂庭院前的空中。他又為僧睿等人撰寫了《隨疏演義》四十卷、《隨文手鏡》一百卷。
元興元年，南嶽明...
【English Translation】 English version: Bees and butterflies gathered nectar among the green flower buds. When he passed away (Parinirvana), his physical body did not decay, remaining intact for hundreds of years.
At that time, the commentator of the Avatamsaka Sutra, Chengguan (Dhyana Master), also known as Daxiu, was the son of the Xiahou family of Kuaiji. During the Zhide era, he was ordained and received the full precepts. He then encouraged himself with ten vows: his body would not abandon the appearance of a Shramana (monk), his mind would not violate the Buddha's (Tathagata's) teachings, his seat would not turn away from the scriptures of the Dharmadhatu (realm of reality), his nature would not be stained by the realm of emotional obstacles, his feet would not step into the dust of nunneries, his body would not touch the couches of laypeople, his eyes would not look at inappropriate colors, his tongue would not taste food after noon, his hand would not release the beads of perfect enlightenment (rosary), and his sleep would not be away from his robes and bowl. He inquired about the meaning of Bodhidharma's coming from the West (the essence of Zen Buddhism) from Niutou Zhong and Jingshan Qin, and received the perfect teaching of the Avatamsaka Sutra from Dhyana Master Shen in Kyoto. In the third year of the Dali era, Emperor Daizong ordered him to enter the palace and translate scriptures with the Tripitaka Master Dabianzheng, serving as a 'Runwen Dade' (a great virtue who polished the texts). Later, he resigned and entered the Great Avatamsaka Temple on Mount Wutai, deeply contemplating the teachings of the Avatamsaka Sutra. He believed that even saints like the Bodhisattvas of the Fifth Ground, dwelling in the Buddha's realm with their mind-essence being Suchness (Tathata), still give rise to worldly thoughts from the wisdom gained later and learn worldly knowledge. Therefore, he extensively read the Six Arts, historical records, various schools of thought, Chinese exegesis, Indian scriptures in Sanskrit, and books on the Five Sciences and worldly classics, without anything he did not understand. In the fourth year of the Jianzhong era, when he was about to write a commentary, he first sought an auspicious sign. One night, he dreamed of a golden Buddha image standing tall on Mount Dangyang, radiating light. He held the Buddha image with his hands and swallowed it through his mouth. Upon waking up, he was very happy, believing that this was a sign of obtaining the light of universal illumination. From then on, his writing flowed effortlessly, and his thoughts were like a spring. He then divided the Avatamsaka Sutra into four major sections: Faith, Understanding, Practice, and Realization. The principles encompassed everything. Chengguan often lamented that the old commentaries did not fully express the meaning of the scriptures, and only the works of National Teacher Xianshou were quite profound. Therefore, he inherited the teachings of National Teacher Xianshou and completed the commentary in four years. He also dreamed that he transformed into a dragon, raising its head on the South Terrace and coiling its tail around the North Terrace, winding through the sky with its scales shining in the sunlight. In a moment, it transformed into hundreds of thousands of dragons, winding through the blue sky and dispersing in all directions. Those who knew believed that this was a symbol of the widespread dissemination of the Avatamsaka Sutra. Initially, when he lectured on the Avatamsaka Sutra to the public, auspicious clouds gathered and remained suspended in the air in front of the lecture hall courtyard. He also wrote 'Following the Commentary: Extended Meanings' in forty volumes and 'Following the Text: A Handbook' in one hundred volumes for the monk Rui and others.
In the first year of Yuanxing, Nanyue Ming...
瓚禪師者。不知何許人。初宰相李泌乾元中辭入衡岳。瓚隱居上封。泌往謁之。瓚誦經。其聲先悲棲而後悅豫。泌雅知音。因謂曰。將非避隱者有云霄意乎。瓚唾之曰。莫相賊莫相賊。泌色不為動。瓚久之見泌立候不懈。乃曰飯未。泌曰未也。瓚撥火出羊食。泌與語。久之辭去。瓚撫其背曰好做十年宰相。至是泌用事。為帝言其高行。有詔徴之。使者至石窟宣麻命曰。尊者起謝恩。瓚寒涕垂頤凝坐略不以介意。使者嘆其淳正不之迫。回奏其事。帝咨美之數四不已。瓚嘗著歌一篇。其辭曰。兀然無事無改換。無事何須論一段。直心無散亂。他事不須斷。過去已過去。未來猶莫算。兀然無事坐。何曾有人喚。向外覓功夫。總是癡頑漢。糧不蓄一粒。逢飯但知[嗎-(烈-列)+中]。世間多事人。相趁渾不及。我不樂生天。亦不愛福田。饑來吃飯。困來即眠。愚人笑我。智乃知焉。不是癡鈍。本體如然。要去即去。要住即住。身披一破衲。腳著娘生褲。多言復多語。由來轉相誤。若欲度眾生。無過且自度。莫謾求真佛。真佛不可見。妙性及靈臺。何曾受熏煉。心是無事心。面是娘生面。劫石可移動。箇中無改變。無事本無事。何須讀文字。削除人我本。冥合箇中意。種種勞筋骨。不如林下睡兀兀。舉頭見日高。乞飯從頭𢫫
【現代漢語翻譯】 現代漢語譯本 瓚禪師，不知是哪裡人。起初宰相李泌在乾元年間辭官進入衡岳，瓚禪師隱居在上封。李泌前去拜訪他，瓚禪師正在誦經，聲音先是悲傷淒涼，然後變得喜悅歡快。李泌很懂音律，於是說：『莫非隱居的人還有著想在朝廷有所作為的想法嗎？』瓚禪師朝他吐了口唾沫說：『不要互相殘害，不要互相殘害！』李泌臉色沒有改變。瓚禪師過了很久，見李泌站著等候不懈怠，就問：『吃飯了嗎？』李泌說：『還沒吃。』瓚禪師撥開火堆，取出烤熟的羊肉。李泌與他交談很久，然後告辭離去。瓚禪師拍著他的背說：『好好做十年宰相。』 到這時，李泌當權，向皇帝稱讚瓚禪師的高尚品行，皇帝下詔徵召他。使者到達石窟，宣讀詔書說：『尊者請起身謝恩。』瓚禪師寒酸地流著鼻涕，鬍鬚垂下來，凝神端坐，一點也不放在心上。使者感嘆他的淳樸正直，沒有強迫他，回去稟告了這件事。皇帝讚美了好幾次。 瓚禪師曾經寫過一首歌，歌詞是：『安然無事，無需改變。無事，何須談論什麼道理？保持直心，不要散亂。其他事情，不必去斷。過去已經過去，未來不要去算計。安然無事地坐著，何曾有人呼喚？向外尋求功夫，都是愚蠢頑固的人。糧食不儲存一粒，遇到飯就吃。世間多事的人，互相追趕都來不及。我不喜歡昇天，也不喜愛修福。飢餓了就吃飯，睏倦了就睡覺。愚蠢的人嘲笑我，聰明的人才知道其中的道理。不是癡呆愚鈍，本體本來就是這樣。想去就去，想住就住。身上披著一件破舊的衲衣，腳上穿著天生的褲子。說得越多，反而越容易互相誤解。如果想要度化眾生，不如先度化自己。不要欺騙自己去尋求真佛（True Buddha），真佛不可見。妙性（Wonderful Nature）和靈臺（Spiritual Platform），何曾受到污染薰染？心是無事的心，面是天生的面容。即使劫石（Kalpa Stone）可以移動，其中也沒有改變。無事本來就是無事，何須閱讀文字？消除人我和執著的根本，暗合其中的真意。種種勞累筋骨的事情，不如在林下安穩地睡覺。抬頭看見太陽高照，乞討食物從頭開始。』
【English Translation】 English version Zen Master Zan, it is not known where he came from. Initially, Chancellor Li Mi resigned during the Qian Yuan era and entered Heng Yue (Mount Heng, one of the Five Great Mountains of China), and Zan lived in seclusion at Shangfeng. Li Mi went to visit him. Zan was chanting scriptures, his voice first sorrowful and desolate, then joyful and lively. Li Mi, being a connoisseur of music, said, 'Could it be that those who seek seclusion still harbor thoughts of serving in the court?' Zan spat at him and said, 'Do not harm each other, do not harm each other!' Li Mi's expression did not change. After a long time, Zan saw Li Mi standing and waiting patiently, so he asked, 'Have you eaten?' Li Mi said, 'Not yet.' Zan pushed aside the fire and took out roasted mutton. Li Mi talked with him for a long time, then bid farewell and left. Zan patted him on the back and said, 'Do a good job as chancellor for ten years.' At this time, Li Mi was in power and praised Zan's noble character to the emperor, who issued an edict to summon him. The envoy arrived at the stone cave and proclaimed the imperial decree, saying, 'Venerable one, please rise and give thanks for the imperial grace.' Zan, with a runny nose and drooping beard, sat still in meditation, not paying any attention to it. The envoy admired his simplicity and integrity and did not force him, returning to report the matter. The emperor praised him repeatedly. Zan once wrote a song, the lyrics of which are: 'Serenely without affairs, no need to change. Without affairs, why discuss any principles? Maintain a direct mind, do not be scattered. Other matters, no need to cut off. The past is already past, the future do not calculate. Serenely without affairs, sitting, has anyone ever called? Seeking effort externally, all are foolish and stubborn people. Grain not stored a single grain, encountering food, just eat. The world is full of busy people, chasing each other, unable to catch up. I do not delight in ascending to heaven, nor do I love cultivating blessings. When hungry, I eat; when tired, I sleep. Foolish people laugh at me, wise people know the reason. Not dull or stupid, the essence is naturally so. Want to go, then go; want to stay, then stay. Wearing a tattered robe, feet wearing the pants born with. The more you say, the more you misunderstand each other. If you want to liberate sentient beings, it is better to liberate yourself first. Do not deceive yourself seeking the True Buddha (True Buddha), the True Buddha cannot be seen. The Wonderful Nature (Wonderful Nature) and the Spiritual Platform (Spiritual Platform), have they ever been defiled or tainted? The mind is a mind without affairs, the face is the face born with. Even if the Kalpa Stone (Kalpa Stone) can move, there is no change within. Without affairs, it is originally without affairs, why read texts? Eliminate the root of self and attachment, secretly accord with the true meaning within. All kinds of tiring physical labor are not as good as sleeping peacefully under the trees. Raising my head, I see the sun high in the sky, begging for food from the beginning.'
。將功用功。展轉昏蒙。取即不得。不取自通。吾有一言。絕慮忘緣。巧說不得。只用心傳。更有一語。無過直與。細如毫末。大無方所。本自圓成。不勞機杼。世事悠悠。不如山丘。青松蔽日。碧澗長流。山云當幙。夜月為鉤。臥藤蘿下。塊石枕頭。不朝天子。豈羨王侯。生死無慮。更復何憂。水月無形。我常只寧。萬法皆爾。本自無生。[一/幾]然無事坐。春來草自青。
隆興佛教編年通論卷第十八 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第十九
隆興府石室沙門 祖琇 撰
唐
元興元年。荊溪湛然禪師臨終謂其徒曰。大道無方無體。生歟死歟。其旨一貫。吾歸骨此山。報盡今夕。聊與汝等談道而決。夫一念無相謂之空。無法不備謂之假。不一不異為之中。在凡為三因。在聖為三德。爇炷則初后同相。涉海則淺深異流。自利利人在斯而已。爾其志之。言訖而化。翰林梁肅題其碑陰曰。聖人不興。必有命世者出焉。自智者以法付灌頂。頂再世而至左溪。明道若昧。待公而發。乘此寶乘。煥然中興。其受業身通者三十九人。而搢紳先生高位崇名屈體受教者數十。師嚴道尊。遐邇歸仁。自非命世亞聖。曷以臻此。
貞元二年。
【現代漢語翻譯】 現代漢語譯本： 將就功用而用功，反而更加昏昧迷茫。想要刻意求取，反而得不到；不刻意求取，自然通達。我有一句話，可以斷絕思慮，忘卻因緣。巧妙的言辭無法表達，只能用心去領會。還有一句話，沒有什麼比直接給予更合適的了。它細微如毫毛，廣大無邊際。本來就是圓滿成就的，不需要任何人為的造作。世事紛紛擾擾，不如隱居山林。青松遮蔽陽光，碧綠的溪水長流不斷。用山間的雲彩作為帷幕，用夜晚的月亮作為魚鉤。躺在藤蘿之下，用石頭當枕頭。不向天子朝拜，哪裡會羨慕王侯的生活？連生死都不用考慮，還有什麼憂慮呢？水中的月亮沒有固定的形狀，我常常因此而心安。萬法都是如此，本來就沒有產生。[即使]無所事事地坐著，春天來了，草自然會變綠。
《隆興佛教編年通論》卷第十八
《隆興佛教編年通論》卷第十九
隆興府石室沙門 祖琇 撰
唐
元興元年，荊溪湛然禪師（Jingxi Zhanran, a Chan master）臨終時對他的弟子們說：『大道沒有固定的方向和形體，無論是生還是死，其宗旨都是一貫的。我將歸葬於此山，今晚就是我報盡的時候。現在和你們談論一下道，以作告別。所謂一念無相，就叫做空（emptiness）；沒有哪一種法不具備，就叫做假（provisionality）；不一不異，就叫做中（the Middle Way）。在凡夫是三因（three causes），在聖人是三德（three virtues）。點燃香炷，從開始到最後都是同一個相狀；渡過大海，淺處和深處的水流各不相同。利益自己和利益他人，就在於此了。你們要記住這些話。』說完就圓寂了。翰林梁肅在他的碑陰上題寫道：『聖人不出現，必定有應運而生的人出現。自從智者大師（Zhiyi, founder of the Tiantai school）將佛法傳給灌頂（Guanding），灌頂再傳兩世到了左溪（Zuoqi）。闡明佛道的行為如果闇昧不明，就等待著湛然禪師您來發揚光大。乘坐著這輛珍貴的法車，使佛法煥然中興。』接受他教導並通達佛法的人有三十九人，而那些身居高位、享有盛名的士大夫們，謙卑地向他求教的也有數十人。老師受到尊敬，佛道得以弘揚，遠近的人都歸向仁義。如果不是應運而生的亞聖，怎麼能達到這樣的成就呢？
貞元二年。
【English Translation】 English version: Clinging to functional application only darkens understanding. Seeking to grasp it, one cannot obtain it; without seeking, it naturally becomes clear. I have a saying: sever thoughts and forget causes. Skillful words cannot express it; it can only be transmitted through the mind. And another saying: nothing is better than direct giving. It is as fine as a hair, yet vast without limit. It is inherently complete, requiring no contrivance. Worldly affairs are fleeting; better to dwell in the mountains. Green pines shade the sun, and clear streams flow endlessly. Mountain clouds serve as curtains, and the night moon as a hook. Lying beneath wisteria vines, with a rock as a pillow. Not attending the emperor's court, why envy the life of a prince? Without worry about life and death, what else is there to be concerned about? The moon in the water has no fixed form; I often find peace in this. All phenomena are like this, inherently without arising. [Even] sitting idly, in spring the grass naturally turns green.
Continuation of the Comprehensive Treatise on Buddhism during the Longxing Era, Volume 18
Continuation of the Comprehensive Treatise on Buddhism during the Longxing Era, Volume 19
Composed by Zu Xiu, a Shramana of the Stone Chamber in Longxing Prefecture
Tang Dynasty
In the first year of Yuanxing, Chan Master Zhanran of Jingxi (Jingxi Zhanran, a Chan master) said to his disciples as he was dying: 'The Great Way has no fixed direction or form. Whether it is life or death, its essence is consistent. I will return my bones to this mountain, and tonight my karmic reward will be exhausted. Let me discuss the Way with you as a farewell. The so-called 'one thought without form' is called emptiness (emptiness); 'no dharma is not complete' is called provisionality (provisionality); 'neither one nor different' is called the Middle Way (the Middle Way). In ordinary beings, it is the three causes (three causes); in sages, it is the three virtues (three virtues). When a candle is lit, the beginning and the end have the same appearance; when crossing the sea, the shallow and deep currents are different. Benefiting oneself and benefiting others lies in this. You must remember these words.' After speaking, he passed away peacefully. Liang Su, a member of the Hanlin Academy, inscribed on the back of his stele: 'When a sage does not appear, there must be someone who is destined to emerge. Since Master Zhiyi (Zhiyi, founder of the Tiantai school) transmitted the Dharma to Guanding (Guanding), and Guanding passed it down for two generations to Zuoqi (Zuoqi). If the act of clarifying the Buddha-dharma is obscure and unclear, then wait for Chan Master Zhanran to promote and develop it. Riding this precious Dharma vehicle, he brilliantly revived Buddhism.' Thirty-nine people received his teachings and became proficient in the Dharma, and dozens of high-ranking officials and renowned scholars humbly sought his teachings. The teacher was respected, the Dharma was promoted, and people from far and near turned to benevolence. If he were not a destined quasi-sage, how could he have achieved this?
Second year of Zhenyuan.
翰林梁肅修天臺止觀論成。著止觀統例曰。夫止觀何為也。導萬化之理而復于實際者也。實際者何也。性之本也。物之所以不能復者。昏與動使之然也。照昏者謂之明。駐動者謂之靜。明與靜止觀之體也。在因謂之止觀。在果謂之智定。因謂之行。果謂之成。行者行此者也。成者證此者也。原夫聖人有以見惑足以喪志。動足以失方。於是乎止而觀之。靜而明之。使其動而能靜。靜而能明。因相待以成法。即絕待以照本。御大車以御正。乘大事而總權。訊息乎不二之場。鼓舞于說三之域。至微以儘性。至賾而體神。語其近則一毫之善可通也。語其遠則重玄之門可窺也。用至圓以圓之。物無偏也。用至實以實之。物無妄也。聖人舉其言所以示也。廣其目所以告也。優之柔之。使自求之。擬而議之。使自至之。此止觀所由作也。夫三諦者何也。一之謂也。空假中者何也。一之目也。空假也者。相對之義。中道也者。得一之名。此思議之說。非至一之旨也。至一即三。至三即一。非相含而然也。非相生而然也。非數義也。非強名也。自然之理也。言而傳之者跡也。理謂之本。跡謂之末。本也者聖人所至之地也。末也者聖人所示之教也。由本以垂跡。則為小為大。為通為別。為頓為漸。為顯為秘。為權為實。為定為不定。循跡以
返本。則為一為大。為圓為實。為無住。為中為妙。為第一義。是一三之蘊也。所謂空也者。通萬法而為言者也。假也者立萬法而為言者也。中也者妙萬法而為言者也。破一切惑莫盛乎空。建一切法莫盛乎假。究竟一切性莫大乎中。舉中則無法非中。自假則何法非假。舉空則無法不空。成之謂之三德。修之謂之三觀。舉其要則聖人極深研幾窮理盡性之說乎。昧者使明。塞者使通。通則悟。悟則至。至則常。常則盡矣。明則照。照則化。化則成。成則一矣。聖人有以彌綸萬法而不差。旁礴萬劫而不違。燾載恒沙而不有。復歸無物而不無。寓名之曰佛。強號之曰覺。究其旨。解脫自在莫大極妙之德乎。夫三觀成功者如此。所謂圓頓者。非漸次。非不定。指論十章之義也。十章者。恢演始末通道之關也。五略者。舉其弘綱截流之津也。十境者。發動之機立觀之諦也。十乘者。妙用所修發行之門也。始於正觀而終於見境者。義備故也。闕其餘者。非修之要也。乘者何也。載物而運者也。十者何也。成載之事也。知其境之妙不行而至者。德之上也。乘一而已。豈籍夫九哉。九者非他相生之說。未至者之所踐也。故發心者發無所發。安心者安無所安。遍破者遍無所破。爰至余乘。皆不得已而說也。至於別其義例。判為章目。推而廣
之不為繁。統而簡之不為少。如連環不可解也。如貫珠不可雜也。如懸鏡不可掩也。如通川不可遏也。議家多門非諍論也。按經正義非虛說也。辯四教淺深事有源也。成一事因緣理無遺也。噫。止觀其救世明道之書乎。非夫聖智超絕卓爾獨立其孰能為乎。非夫聰明深達得意忘象其孰能知乎。今之人乃專用章句文字從而釋之。又何疏漏耶。或稱不思議境與不思議事皆極聖之域。等覺至人猶所未盡。若凡夫生滅心行。三惑浩然。于言說之中推上妙之理。是猶醯雞而說大鵬。夏蟲之議層冰。其不可見明矣。今止觀之說文字萬數。廣尋果地無益初學。豈如闇然自修。功至自至。何必以早計為事乎。是大不然。凡所謂上聖之域。豈隔闊遼[仁-二+夐]與凡境杳絕歟。是惟一性而已。得之謂悟。失之謂迷。一理而已。迷而為凡。悟而為聖。迷者自隔。理不隔也。失者自失。性不失也。止觀之作。所以離異同而究聖神。使群生正性而順理者也。正性順理所以行覺路而至妙境也。不知此教者則學何所入。功何所施。智何所發。譬如無目。昧於日月之光。行於重險之處顛踣墮落。可勝既乎。噫。去聖久遠。賢人不出。庸昏之徒含識而已。致使魔邪詭惑。諸黨並熾。空有云云。為坑為阱。有膠于文句不敢動者。有流於漭浪不能住者。有太
【現代漢語翻譯】 現代漢語譯本： 不因為繁瑣而停止，總結簡化也不減少內容。就像連環一樣無法解開，像貫穿的珠子一樣不能混雜，像懸掛的鏡子一樣不能遮蔽，像暢通的河流一樣不能阻擋。議論者眾多並非真正的辯論，依據經典闡述正義並非虛假的言論。辨析四教的深淺，事情都有其根源；成就一件事，因緣道理沒有遺漏。唉！《止觀》是救世明道的書籍啊！如果不是聖人的智慧超絕，卓然獨立，誰能夠做到呢？如果不是聰明深達，得意忘象，誰能夠理解呢？現在的人只是專門使用章句文字來解釋它，又怎麼能避免疏漏呢？有人說，不可思議的境界和不可思議的事情，都是極聖的領域，等覺的修行者尚未完全領悟。如果凡夫用生滅的心行，三惑（貪嗔癡）浩大，在言語之中推究上妙的道理，就像醯雞（一種小蟲）談論大鵬，夏天的蟲子議論冰層，其不可能見到是顯而易見的。現在《止觀》的說法文字數萬，廣泛地尋找果地（佛果的境界）對初學者沒有益處，難道像默默地自己修行，功夫到了自然就到了，何必把追求快速作為目標呢？這是非常不對的。凡是所謂的上聖的領域，難道與凡夫的境界是隔絕遙遠的嗎？實際上只是一性而已，得到它就叫做悟，失去它就叫做迷。只是一個道理而已，迷惑就成為凡夫，覺悟就成為聖人。迷惑的人自己隔絕，道理並沒有隔絕；失去的人自己失去，本性並沒有失去。《止觀》的寫作，就是爲了離開異同而探究聖神，使眾生端正本性而順應真理。端正本性順應真理，所以能夠行走在覺悟的道路上而到達美妙的境界。不瞭解這個教義的人，那麼學習從何入手？功夫如何施展？智慧如何啓發？譬如沒有眼睛，不瞭解日月的光明，行走在充滿危險的地方，顛仆墮落，怎麼能說完呢？唉！離開聖人已經很久遠，賢人沒有出現，平庸昏聵的人只是有意識而已，導致魔邪的詭異迷惑，各種黨派一起興盛，空有等等的說法，成為坑成為陷阱。有人拘泥於文字不敢變動，有人流於茫然不能安住，有人太... English version: Not ceasing due to complexity, and not diminishing the content by summarizing and simplifying. Like interlocking rings that cannot be separated, like strung pearls that cannot be mixed, like a hanging mirror that cannot be obscured, like a flowing river that cannot be dammed. Numerous debaters do not constitute true debate; expounding righteousness based on scriptures is not false speech. Discriminating the shallowness and depth of the Four Teachings, matters have their origins; accomplishing a task, the causes and conditions leave nothing out. Alas! The Zhi Guan (Śamatha-Vipassanā, Calm Abiding and Insight) is a book for saving the world and illuminating the Way! If not for the transcendent wisdom of a sage, standing alone and eminent, who could accomplish it? If not for intelligence that is profound and penetrating, grasping the meaning and forgetting the form, who could understand it? Now, people only specialize in using phrases and words to interpret it; how can they avoid omissions? Some say that the inconceivable realm and inconceivable matters are both domains of the utmost sage, not yet fully comprehended even by those at the Equal Enlightenment stage. If ordinary people, with their minds engaged in arising and ceasing, and the three poisons (greed, hatred, and delusion) vast and turbulent, try to investigate the supreme and subtle principles through words, it is like a xiji (a small insect) discussing the peng (a giant bird), or summer insects discussing layers of ice; the impossibility of seeing it is obvious. Now, the teachings of Zhi Guan consist of tens of thousands of words; extensively seeking the Fruition Ground (the realm of Buddhahood) is of no benefit to beginners. Is it better to silently cultivate oneself, and when the effort reaches its culmination, it will naturally arrive, why must one make haste the goal? This is greatly incorrect. Are the so-called domains of the supreme sages separated and distant, utterly cut off from the realms of ordinary beings? In reality, it is only one nature; attaining it is called enlightenment, losing it is called delusion. It is only one principle; delusion becomes an ordinary being, enlightenment becomes a sage. Those who are deluded separate themselves; the principle is not separated. Those who lose, lose themselves; the nature is not lost. The writing of Zhi Guan is precisely for departing from differences and similarities and investigating the sacred and divine, enabling sentient beings to rectify their nature and accord with the truth. Rectifying one's nature and according with the truth is how one can walk the path of awakening and arrive at the wondrous realm. Those who do not understand this teaching, then where does learning begin? How is effort applied? How is wisdom developed? It is like being without eyes, ignorant of the light of the sun and moon, walking in dangerous places, stumbling and falling; how can one finish describing it? Alas! It has been long since the departure of the sages, and wise people do not appear; mediocre and dull people merely possess consciousness, leading to the deceptive bewilderment of demons and evils, with various factions flourishing together, and talk of emptiness and existence becoming pits and traps. Some are attached to the words and phrases and dare not change them, some drift into vastness and cannot abide, some are too...
【English Translation】 Not ceasing due to complexity, and not diminishing the content by summarizing and simplifying. Like interlocking rings that cannot be separated, like strung pearls that cannot be mixed, like a hanging mirror that cannot be obscured, like a flowing river that cannot be dammed. Numerous debaters do not constitute true debate; expounding righteousness based on scriptures is not false speech. Discriminating the shallowness and depth of the Four Teachings, matters have their origins; accomplishing a task, the causes and conditions leave nothing out. Alas! The 'Zhi Guan' (Śamatha-Vipassanā, Calm Abiding and Insight) is a book for saving the world and illuminating the Way! If not for the transcendent wisdom of a sage, standing alone and eminent, who could accomplish it? If not for intelligence that is profound and penetrating, grasping the meaning and forgetting the form, who could understand it? Now, people only specialize in using phrases and words to interpret it; how can they avoid omissions? Some say that the inconceivable realm and inconceivable matters are both domains of the utmost sage, not yet fully comprehended even by those at the Equal Enlightenment stage. If ordinary people, with their minds engaged in arising and ceasing, and the three poisons (greed, hatred, and delusion) vast and turbulent, try to investigate the supreme and subtle principles through words, it is like a 'xiji' (a small insect) discussing the 'peng' (a giant bird), or summer insects discussing layers of ice; the impossibility of seeing it is obvious. Now, the teachings of 'Zhi Guan' consist of tens of thousands of words; extensively seeking the Fruition Ground (the realm of Buddhahood) is of no benefit to beginners. Is it better to silently cultivate oneself, and when the effort reaches its culmination, it will naturally arrive, why must one make haste the goal? This is greatly incorrect. Are the so-called domains of the supreme sages separated and distant, utterly cut off from the realms of ordinary beings? In reality, it is only one nature; attaining it is called enlightenment, losing it is called delusion. It is only one principle; delusion becomes an ordinary being, enlightenment becomes a sage. Those who are deluded separate themselves; the principle is not separated. Those who lose, lose themselves; the nature is not lost. The writing of 'Zhi Guan' is precisely for departing from differences and similarities and investigating the sacred and divine, enabling sentient beings to rectify their nature and accord with the truth. Rectifying one's nature and according with the truth is how one can walk the path of awakening and arrive at the wondrous realm. Those who do not understand this teaching, then where does learning begin? How is effort applied? How is wisdom developed? It is like being without eyes, ignorant of the light of the sun and moon, walking in dangerous places, stumbling and falling; how can one finish describing it? Alas! It has been long since the departure of the sages, and wise people do not appear; mediocre and dull people merely possess consciousness, leading to the deceptive bewilderment of demons and evils, with various factions flourishing together, and talk of emptiness and existence becoming pits and traps. Some are attached to the words and phrases and dare not change them, some drift into vastness and cannot abide, some are too...
遠而甘心不至者。有太近而我身即是者。有枯木而稱定者。有竅號而稱慧者。有奔走非道而言權者。有假于鬼神而言通者。有放心而言廣者。有罕言而為密者。有齒舌潛傳而為口訣者。凡此之類。自立為祖。繼祖為家。反經非聖。昧者不覺。仲尼有言。道之不明也。我知之矣。由物累也。悲夫。隋開皇十八年智者去世。至皇朝建中垂二百載。以斯文相傳凡五家師。其始曰灌頂。其次曰縉雲威。又其次曰東陽小威。又其次曰左溪朗公。其五曰荊溪然公。頂于同門中慧解第一。能奉師訓整合此書。蓋不以文辭為本故也。或失則繁。或得則野。當二威之際。緘授而已。其道不行。天寶中左溪始弘解說。而知者蓋寡。荊溪廣以傳記數十萬言。網羅遺法勤矣備矣。荊溪滅后。知其說者適三四人。古人云。生而知之者上也。學而知之者次也。困而不學又其次也。夫生而知之者蓋性德者也。學而知之者天機深者也。若其嗜慾深。耳目塞。雖學而不知。斯為下矣。令夫學者內病于蔽。外役於煩。沒世不能通其文。數年不能得其益。是則業文為之屨校梏足也。棼句為之簸糠瞇目也。以不能之師。教不領之弟子。止觀所以未光大於時也。子常慼慼於是。整其宏綱。撮其機要。其理之所存。教之所急。或易置之。或引伸之。其義之迂。其辭之
【現代漢語翻譯】 現代漢語譯本： 那些因為路途遙遠而甘願不來親近佛法的人；有的人認為佛法太近，近到自身就是佛法本身；有的人把像枯木一樣死寂的狀態稱為禪定；有的人把胡亂猜測稱為智慧；有的人奔走于非正道卻說是權宜之計；有的人假借鬼神的名義來說自己神通廣大；有的人放縱自己的心意卻說是心胸廣闊；有的人很少說話卻自認為是保密；有的人用牙齒和舌頭私下傳遞資訊卻說是口訣。凡是這些情況，都是自己創立門派，繼承門派成為家族式的傳承，違背經典，不合聖人之道，愚昧的人卻不覺醒。孔子說過：『道的不能彰明，我知道原因了，是被外物所拖累啊！』真是可悲啊！ 隋朝開皇十八年，智者大師去世。到唐朝建中時期，將近二百年，以這種文章互相傳授，總共有五家老師。最初是灌頂（智者大師的弟子，記錄並整理了智者大師的著作）。其次是縉雲威（灌頂的弟子）。再次是東陽小威（縉雲威的弟子）。又其次是左溪朗公（東陽小威的弟子）。第五位是荊溪然公（左溪朗公的弟子）。灌頂在同門中智慧和理解力是第一的，能夠遵循老師的教誨，整合這部書。大概是因為不以文辭為根本，所以有時缺失就顯得繁瑣，有時理解就顯得粗野。在縉雲威和東陽小威的時代，只是秘密傳授而已，他們的道沒有得到推行。天寶年間，左溪朗公才開始弘揚解說，但是知道的人很少。荊溪然公廣泛地用傳記數十萬字，網羅遺留下來的佛法，勤奮而完備。荊溪然公去世后，知道他的學說的人只有三四個人。古人說：『生下來就知道的人是上等，學習后才知道的人是次等，困惑了還不學習的人又是次等。』那些生下來就知道的人，大概是具有天生的德性；那些學習后才知道的人，是天資深厚。如果嗜慾深重，耳目被矇蔽，即使學習也不會知道，這就是下等了。現在學習的人，內在被矇蔽所困擾，外在被繁瑣的事務役使，一輩子也不能通曉其中的文字，幾年也不能得到其中的益處。這就是把研究文章當作給自己戴上腳鐐手銬啊！把紛繁的語句當作揚起穀糠來迷惑眼睛啊！用不能理解的老師，教導不能領悟的弟子，《止觀》所以不能在當時發揚光大啊！我常常為此感到憂慮，整理它的宏大綱領，摘取它的關鍵要點，把義理存在的地方，教義所急需的地方，或者調換位置，或者引申擴充套件。那些意義迂迴，文辭……
【English Translation】 English version: Those who, because the path is far, willingly do not come near the Buddha's teachings; some think the Dharma is too close, so close that they themselves are the Dharma itself; some call a state of dead stillness like a withered tree 'samadhi'; some call wild guesses 'wisdom'; some run on the wrong path but say it is an expedient measure; some borrow the name of ghosts and gods to say they have supernatural powers; some indulge their own minds but say it is broad-mindedness; some rarely speak but consider it secrecy; some secretly transmit information with their teeth and tongue but call it 'oral instructions'. All these situations are self-established sects, inheriting sects into family-style inheritance, violating the scriptures, not in accordance with the way of the saints, and the ignorant do not awaken. Confucius said: 'The way cannot be made clear, I know the reason, it is burdened by external things!' How sad! In the eighteenth year of the Kaihuang era of the Sui Dynasty, Great Master Zhiyi (founder of the Tiantai school) passed away. By the Jianzhong period of the Tang Dynasty, nearly two hundred years later, this kind of writing was passed on to each other, with a total of five teachers. The first was Guanding (Zhiyi's disciple, who recorded and compiled Zhiyi's works). The second was Jinyun Wei (Guanding's disciple). The third was Dongyang Xiaowei (Jinyun Wei's disciple). The fourth was Zuoqi Langgong (Dongyang Xiaowei's disciple). The fifth was Jingxi Rangong (Zuoqi Langgong's disciple). Guanding was the first in wisdom and understanding among his peers, and was able to follow his teacher's teachings and compile this book. Probably because it is not based on writing, sometimes the lack is cumbersome, and sometimes the understanding is rough. In the era of Jinyun Wei and Dongyang Xiaowei, it was only secretly taught, and their way was not promoted. During the Tianbao period, Zuoqi Langgong began to promote explanations, but few people knew about it. Jingxi Rangong widely used hundreds of thousands of words of biography to collect the remaining Dharma, diligent and complete. After Jingxi Rangong passed away, only three or four people knew his theory. The ancients said: 'Those who know from birth are the best, those who know after learning are the second best, and those who are confused and do not learn are the worst.' Those who know from birth probably have innate virtue; those who know after learning are deeply talented. If desires are deep and the ears and eyes are blinded, even if they learn, they will not know, and this is the worst. Now those who study are troubled by inner obscuration and are employed by trivial matters, and they cannot understand the text in their lifetime, nor can they get any benefit from it in a few years. This is like putting shackles on yourself by studying articles! It is like raising chaff to confuse the eyes with confusing sentences! Using a teacher who cannot understand to teach a disciple who cannot understand, this is why 'Śamatha-Vipassanā' (止觀) cannot be promoted at that time! I often worry about this, sorting out its grand outline, extracting its key points, and either changing the position or extending the meaning of where the meaning exists and where the teachings are urgently needed. Those meanings are circuitous, and the words...
鄙。或剃除之。或潤色之。大凡浮疏之患十愈其九。廣略之宜三存其一。於是祛鄙滯。導蒙童。貽諸他人。則吾豈敢。若同見同行。且不以止觀罪我。亦無隱乎爾。建中上元甲子首事筆削三年歲在析木之津功畢云爾。
論曰。梁肅文集二十卷。友人崔恭為之序。稱肅天臺大師元浩之門弟子也。累官太子侍講史館修撰翰林學士。卒年四十有三。凡釋氏之製作。粹美深遠天下無以杭敵。今觀統例之作。信哉斯言也。厥後五十餘年。李翱習之著復性書。嘗䆳窮淵源。蓋從其規模而出。往往造端立意皆合。特引證與開列名相差異耳。然則肅之文章得於臺教而深遠無敵。習之從而效之。教有所謂四攝者。二公將無同佈施深妙愛語。攝化同類奇杰之士。復其性而知有本地風光也歟。
元貞四年二月。江西馬祖大師道一示寂。師漢州十邡人。容貌豐偉。牛行虎視。引舌過準。足下有二輪文。遇懷讓禪師密契心法。始自建陽。遷臨川。次南康。所至聚徒說法建立禪林。大曆中始居豫章開元寺。嘗示眾曰。汝等諸人各信自心是佛。此心即佛。達磨大師自南天竺國來此中華傳上乘一心之法。令汝等開悟。又引楞伽經文以印眾生心地。恐汝顛倒不自信此一心之法各各有之。故楞伽經云。佛語心為宗。無門為法門。又云。夫求法者
【現代漢語翻譯】 現代漢語譯本： 鄙陋之處，或者加以刪減，或者加以潤色。大體上，浮誇疏漏的毛病十成能改正九成，內容過於寬泛或簡略的情況，保留十分之三就足夠了。這樣就能去除鄙俗和滯礙，引導初學的兒童。如果要把這些東西傳給其他人，我怎麼敢呢？如果是志同道合的人，而且不因為我使用止觀法門而責怪我，那我就沒有什麼可隱瞞的了。建中上元甲子年開始從事修訂工作，歷時三年，在析木星所在的年份完成。 論曰：梁肅的文集共有二十卷，他的朋友崔恭為之作序，稱梁肅是天臺大師元浩的門下弟子。他歷任太子侍講、史館修撰、翰林學士等官職，去世時四十三歲。凡是釋氏（佛教）的著作，精粹美好而深遠，天下沒有可以與之匹敵的。現在看來《統例》這部作品，確實如此。在這之後五十多年，李翱學習了它，寫了《復性書》，曾經深入研究其淵源，大概是從梁肅的規模中發展出來的。往往在開端立意上都相同，只是引用的論據和開列的名相有所差異罷了。既然如此，那麼梁肅的文章得益於天臺宗的教義，因而深遠而無敵。李翱學習他並效仿他。佛教有所謂的四攝法（佈施、愛語、利行、同事），這兩位先生莫非是共同運用佈施深奧的佛法和善妙的愛語，來攝受教化同類的傑出之士，使他們恢復本性，從而得知自身本具的本地風光嗎？ 元貞四年二月，江西馬祖大師道一（Dào Yī，禪宗大師）圓寂。馬祖是漢州十邡人，容貌豐偉，行走如牛，視物如虎，舌頭可以伸到鼻子，腳下有二輪紋。遇到懷讓禪師（Huái Ràng，禪宗大師）秘密地契合了心法。最初在建陽，後來遷到臨川，再到南康。所到之處都聚集徒眾說法，建立禪林。大曆年間開始住在豫章開元寺。曾經對大眾開示說：『你們這些人各自相信自己的心就是佛。此心即是佛。達磨大師（Dámó，菩提達摩）從南天竺國（South India）來到中華（China）傳授上乘一心之法，讓你們開悟。』又引用《楞伽經》（Laṅkāvatāra Sūtra）的經文來印證眾生的心地，恐怕你們顛倒，不相信這『一心』之法各自都有。所以《楞伽經》說：『佛以心為根本宗旨，無門為法門。』又說：『求法的人』
【English Translation】 English version: Regarding the vulgarities, either remove them or polish them. Generally speaking, nine out of ten faults of superficiality and negligence can be corrected, and for cases of excessive breadth or brevity, retaining one-third is sufficient. In this way, vulgarity and stagnation can be eliminated, and beginners can be guided. If I were to pass these on to others, how would I dare? If they are like-minded companions, and do not blame me for using the practice of cessation and contemplation (止觀, zhǐ guān), then I have nothing to hide. The revision work began in the Jianzhong Shangyuan Jiazi year and was completed after three years, in the year when the star Ximu (析木) was in the ascendant. Commentary: Liang Su's (梁肅) collected works consist of twenty volumes, and his friend Cui Gong (崔恭) wrote a preface for them, stating that Liang Su was a disciple of the Tiantai (天臺) master Yuan Hao (元浩). He successively held the positions of tutor to the crown prince, compiler in the history bureau, and academician of the Hanlin Academy, and died at the age of forty-three. All Buddhist (釋氏, Shì shì) writings are exquisite, beautiful, and profound, and there is nothing in the world that can match them. Now, looking at the work 'Tongli (統例)', this statement is indeed true. More than fifty years later, Li Ao (李翱) studied it and wrote the 'Fuxing Shu (復性書)', having deeply researched its origins, and it seems that it developed from Liang Su's framework. Often, the initial ideas and intentions are the same, but the cited evidence and listed terms differ. Since this is the case, then Liang Su's writing benefited from the teachings of the Tiantai school, and thus was profound and unmatched. Li Ao studied him and imitated him. Buddhism has what is called the Four Embracing Dharmas (四攝, sì shè) (giving, kind speech, beneficial action, and cooperation), could these two gentlemen be jointly using the giving of profound Dharma and kind speech to embrace and transform outstanding individuals of their kind, enabling them to restore their nature and thus know their own inherent local scenery? In the second month of the fourth year of Yuanzhen, the great master Mazu Daoyi (道一, Dào Yī, a Chan Buddhist master) of Jiangxi passed away. Mazu was a native of Shifang in Hanzhou, with a dignified appearance, walking like an ox, looking like a tiger, a tongue that could reach his nose, and two wheel-like patterns on the soles of his feet. He secretly attained the mind-seal with Chan master Huairang (懷讓, Huái Ràng). He first resided in Jianyang, then moved to Linchuan, and then to Nankang. Wherever he went, he gathered disciples to preach the Dharma and establish Chan monasteries. During the Dali period, he began to reside in Kaiyuan Temple in Yuzhang. He once instructed the assembly, saying: 'Each of you must believe that your own mind is the Buddha. This mind is the Buddha. The great master Bodhidharma (Dámó) came from South India (南天竺國, South India) to China (中華, China) to transmit the supreme one-mind Dharma, so that you may awaken.' He also quoted the sutra of the 'Laṅkāvatāra Sūtra (楞伽經)' to seal the minds of sentient beings, fearing that you would be confused and not believe that each of you possesses this 'one-mind' Dharma. Therefore, the 'Laṅkāvatāra Sūtra' says: 'The Buddha takes the mind as the fundamental principle, and no-gate as the Dharma gate.' It also says: 'Those who seek the Dharma'
應無所求。心外無別佛。佛外無別心。不取善不取惡。凈穢兩邊都不依怙。達罪性空。唸唸不可得無自性故。故云三界唯心。森羅及萬像。一法之所印。凡所見色即是見心。心不自心因色故有。但隨時言說。即事即理都無所礙。菩提道果亦復如是。於心所生即名為色。知色空故生即無生。若了此意乃可隨時著衣吃食長養聖胎任運過時。復有何事。汝受吾教聽吾偈曰。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。師于開元示寂。先是師嘗經由豫章泐潭之石門。愛其山水奇勝洞壑平坦。顧謂其徒曰。吾朽質之日歸骨於此。至是門弟子奉靈骨舍利建道場于石門。相國權德輿為之碑。宣宗賜謚大寂禪師。得法弟子凡百三十有九人。各為一方宗主轉化無窮。禪宗至此大盛於世。
大珠慧海禪師者。建州人。初參馬祖。祖問從何處來。曰越州大云寺來。祖曰來此擬須何事。曰來求佛法。祖曰。自家寶藏不顧。拋家散走作什麼。我這裡一物也無。求什麼佛法。師遂禮拜問那個是慧海自家寶藏。祖曰。即今問我者是汝寶藏。一切具足更無欠少。使用自在何假向外求覓。師于言下自識本心不由知覺。禮謝畢。服勞久之。后以受業師年老歸奉養。乃晦跡藏用。外現癡訥。撰頓悟入道要門一卷。為好事竊出。及馬祖見之。即告
【現代漢語翻譯】 現代漢語譯本 應無所求。心外無別佛（Buddha，覺悟者）。佛外無別心。不執取善，也不執取惡。清凈和污穢兩邊都不依賴。通達罪的本性是空。唸唸不可得，因為沒有自性。所以說三界唯心。森羅萬象，都是一法的印證。凡所見到的色相，就是見到了心。心不能自己生心，因為色相的緣故才有。但隨著時機言說，即事即理，都沒有任何妨礙。菩提（Bodhi，覺悟）道果也是這樣。從心所生起的就叫做色。知道色是空的，生起就是沒有生起。如果明白了此意，就可以隨時穿衣吃飯，長養聖胎，順其自然地度過時光，還有什麼事呢？你接受我的教誨，聽我的偈子說：心地隨著時機說法，菩提也只是安寧。事和理都沒有障礙，當生起時就是沒有生起。老師在開元年間示寂。先前老師曾經經過豫章泐潭的石門，喜愛那裡的山水奇特秀麗，洞穴平坦。回頭對他的弟子們說：我朽壞的身體，最終要歸骨於此。到這時，門下弟子們供奉靈骨舍利，在石門建立道場。相國權德輿為他寫了碑文。宣宗賜謚號為大寂禪師。得法的弟子總共有139人，各自成為一方宗主，教化無窮。禪宗到這時，在世上非常興盛。 大珠慧海禪師，是建州人。最初參拜馬祖（Mazu，禪宗大師）。馬祖問他從哪裡來。他說從越州大云寺來。馬祖說來這裡打算做什麼。他說來求佛法。馬祖說：自家的寶藏不顧，拋家舍業到處亂跑做什麼？我這裡什麼也沒有，求什麼佛法？慧海禪師於是禮拜問道：哪個是慧海自家的寶藏？馬祖說：現在問我的就是你的寶藏。一切都具備，更沒有什麼欠缺，使用起來很自在，何必向外尋求？慧海禪師在言下自己認識了本心，不是通過知覺。禮謝完畢，服勞很久。後來因為受業師父年老，就回去奉養。於是隱姓埋名，隱藏才能。外表顯得癡呆遲鈍。撰寫了《頓悟入道要門》一卷，被好事者偷了出來。等到馬祖見到這本書，就告訴
【English Translation】 English version Seek nothing. There is no other Buddha (Buddha, the awakened one) outside the mind. There is no other mind outside the Buddha. Do not grasp at good, nor grasp at evil. Do not rely on either purity or defilement. Understand that the nature of sin is emptiness. Every thought is unattainable because it has no self-nature. Therefore, it is said that the three realms are only mind. All phenomena and myriad appearances are sealed by one Dharma. Whatever color (form) is seen is seeing the mind. The mind does not arise from itself; it exists because of color. But speak according to the occasion; there is no obstruction in either event or principle. Bodhi (Bodhi, enlightenment) and the fruit of the path are also like this. What arises from the mind is called color. Knowing that color is empty, arising is non-arising. If you understand this meaning, then you can wear clothes and eat food at any time, nourish the sacred embryo, and pass the time naturally. What else is there to do? Receive my teachings and listen to my verse: The mind-ground speaks according to the occasion; Bodhi is just tranquility. There is no obstruction in both event and principle; when arising, it is non-arising. The master passed away during the Kaiyuan era. Previously, the master had passed through the Stone Gate of Letan in Yuzhang, and loved the unique and beautiful scenery of the mountains and rivers, and the flat caves. He turned to his disciples and said: My decaying body will eventually return its bones here. At this time, the disciples offered the spiritual bone relics and built a monastery at the Stone Gate. The Prime Minister Quan Deyu wrote a stele for him. Emperor Xuanzong bestowed the posthumous title of Great Stillness Zen Master. There were a total of 139 disciples who attained the Dharma, each becoming a master of one region, transforming endlessly. Zen Buddhism became very prosperous in the world at this time. Zen Master Dazhu Huihai was a native of Jianzhou. He first visited Mazu (Mazu, a Zen master). Mazu asked him where he came from. He said he came from Dayun Temple in Yuezhou. Mazu said, 'What do you intend to do here?' He said, 'I have come to seek the Buddha Dharma.' Mazu said, 'Ignoring your own treasure, what are you doing running around abandoning your home and business? I have nothing here; what Buddha Dharma are you seeking?' Zen Master Huihai then bowed and asked, 'Which is Huihai's own treasure?' Mazu said, 'The one who is asking me now is your treasure. Everything is complete, and there is nothing lacking. It is free to use; why seek it externally?' Zen Master Huihai recognized his original mind under the words, not through perception. After bowing and thanking him, he served for a long time. Later, because his teacher was old, he returned to care for him. So he hid his name and concealed his talents. Outwardly, he appeared foolish and dull. He wrote a volume of 'Essential Gate to Sudden Enlightenment and Entering the Path,' which was stolen by a busybody. When Mazu saw this book, he told
眾曰。越州有大珠。圓明光透自在無遮障處也。眾中有知師本姓朱者。遂共尋訪。師繇是道望顯著。說法波翻海涌浩然無礙。有頓悟門及廣語行於世。
六年。石頭希遷禪師示寂。師得法于青原。天寶中居衡山南寺。寺東有石其狀如臺。乃結庵其上。時號石頭和尚。南嶽鬼神多見身聽法。師皆與之授戒。大曆中江西主大寂．湖南主石頭。往來憧憧並湊二大士之門。嘗示眾曰。吾之法門先佛傳授。不論禪定精進。唯達佛之知見。即心即佛。心．佛．眾生．菩提．煩惱名異體一。汝等當知自己心靈。體離斷常性非垢凈。湛然圓滿凡聖齊同。應用無方離心意識。三界六道唯自心現。水月映象豈有生滅。汝等知之無所不備。師初閱肇論云。會萬物為己者其唯聖人乎。遂豁然曰。聖人無己。靡所不己。因著參同契。其辭曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質像。聲元無樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹
【現代漢語翻譯】 現代漢語譯本 眾人說：『越州有顆大珍珠，圓潤明亮，光芒四射，沒有任何遮擋。』 眾人中有人知道禪師本姓朱，於是共同尋訪。禪師因此聲名遠揚，說法時如波濤翻滾，大海奔涌，浩瀚無邊，沒有任何阻礙。他所倡導的頓悟法門和廣闊的言行流傳於世。
六年之後，石頭希遷（Shitou Xiqian）禪師圓寂。禪師從青原（Qingyuan）處得法。天寶年間居住在衡山（Hengshan）南寺（Nansi）。寺廟東邊有塊石頭，形狀像檯子，於是他在上面結廬而居。當時人們稱他為石頭和尚（Shitou Heshang）。南嶽（Nanyue）的鬼神大多見到他的身形並聽他講法。禪師都為他們授戒。大曆年間，江西（Jiangxi）以大寂（Daji，馬祖道一的別稱）為主，湖南（Hunan）以石頭（Shitou）為主。人們往來絡繹不絕，都聚集到這兩位大德的門下。石頭希遷禪師曾經對眾人開示說：『我的法門是先佛傳授下來的，不講究禪定和精進，只求通達佛的知見，即心即佛。心、佛、眾生、菩提（Bodhi，覺悟）、煩惱，名稱不同，本體卻是一個。你們應當認識自己的心靈，它的本體遠離斷滅和常存，它的自性不是垢染也不是清凈，湛然圓滿，凡人和聖人都是一樣的。它的應用沒有固定的方向，要離開心意識。三界六道都只是自己心識的顯現，水中的月亮和鏡中的影像，哪裡會有生滅呢？你們如果明白了這些，就無所不具備了。』 禪師最初閱讀《肇論》（Zhaolun）時，看到『能將萬物會歸於自身的人，大概只有聖人吧！』 於是豁然開悟，說：『聖人沒有自我，沒有什麼不是自我。』 因此寫了《參同契》（Cantongqi），其中的辭句是：『震旦（Zhendan，中國的古稱）大仙的心法，東西方秘密地相互傳授。人們的根器有利有鈍，道沒有南北的祖源。靈源明亮而皎潔，枝流派系暗中流淌。執著於事相原本就是迷惑，契合于理體也並非就是覺悟。種種門徑，一切境界，相互關聯又互不關聯。迴轉則更加相互牽涉，不迴轉則各自安住本位。色相的本體各不相同，聲音的本源沒有快樂和痛苦。暗中契合上中之言，明明區分清濁之句。四大（四大元素）的自性各自恢復，如同兒子找到了母親。火是熱的，風是動搖的，水是濕潤的，地是堅固的。眼睛對色，耳朵對聲，鼻子對香，舌頭對咸和醋。然而依據一一法，依據根和葉來分佈。本末必須歸於宗源，尊卑要使用相應的言語。當明白光明中有黑暗，不要用黑暗去相遇。當明白黑暗中有光明，不要用光明去相睹。』
【English Translation】 English version The assembly said, 'In Yuezhou (Yue Prefecture) there is a great pearl, round and bright, its light penetrating freely without obstruction.' Among the assembly, there were those who knew the Master's original surname was Zhu, so they sought him out together. The Master's reputation thus became prominent. His Dharma talks were like waves overturning and the sea surging, vast and unimpeded. The Sudden Enlightenment gate and extensive teachings he expounded spread throughout the world.
Six years later, Zen Master Shitou Xiqian (Shitou Xiqian) passed away. The Master received the Dharma from Qingyuan (Qingyuan). During the Tianbao era, he resided at Nansi (South Temple) on Hengshan (Mount Heng). To the east of the temple was a stone shaped like a platform, so he built a hermitage on it. At that time, he was called Shitou Heshang (Stone Monk). Many ghosts and spirits of Nanyue (Southern Marchmount) saw his form and heard him preach the Dharma. The Master gave them all precepts. During the Dali era, Daji (Daji, another name for Mazu Daoyi) presided over Jiangxi (Jiangxi), and Shitou (Shitou) presided over Hunan (Hunan). People came and went in droves, all gathering at the gates of these two great masters. Shitou Xiqian once instructed the assembly, saying, 'My Dharma gate is transmitted from the Buddhas of the past. It does not emphasize dhyana (meditation) or diligent progress, but only attaining the knowledge and vision of the Buddha, that is, mind is Buddha. Mind, Buddha, sentient beings, Bodhi (Bodhi, enlightenment), and afflictions have different names but are one in essence. You should recognize your own mind, its essence is apart from annihilation and permanence, its nature is neither defiled nor pure, perfectly complete and still, ordinary beings and sages are all the same. Its application has no fixed direction, it must be apart from mind-consciousness. The Three Realms and Six Paths are all manifestations of your own mind. How can there be arising and ceasing in the moon in water and the image in a mirror? If you understand these things, you will lack nothing.' When the Master first read the Zhaolun (Zhao Theory), he saw the line, 'He who can gather all things into himself, perhaps only the sage can do so!' He then suddenly awakened and said, 'The sage has no self, there is nothing that is not self.' Therefore, he wrote the Cantongqi (Kinship of the Three), the words of which are: 'The mind of the great sage of Zhendan (Zhendan, ancient name of China), is secretly transmitted between East and West. People's capacities are sharp or dull, the Way has no northern or southern origin. The spiritual source is bright and pure, the branches and streams flow in darkness. Attachment to phenomena is originally delusion, agreement with principle is not necessarily enlightenment. All realms through every gate, mutually related and yet unrelated. Revolving, they further interpenetrate, unmoving, they abide in their positions. The substance of forms is originally different, the source of sounds has no pleasure or pain. Secretly accord with the words of the superior and middle, clearly distinguish the phrases of clear and turbid. The four great elements each return to their nature, like a child finding its mother. Fire is hot, wind is moving, water is wet, earth is solid. The eye to color, the ear to sound, the nose to fragrance, the tongue to salt and vinegar. Yet relying on each and every dharma, relying on roots and leaves to distribute. Root and branch must return to the source, superior and inferior use their language. When understanding there is darkness in light, do not meet it with darkness. When understanding there is light in darkness, do not look at it with light.'
。明暗各相對。比如前後步。萬物自有功。當言用及處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非遠近。迷隔山河固。謹白參玄人。光陰莫虛度。
論曰。石頭參同契頌。清涼大法眼注之。其深禪妙句使人讀之三嘆不已。黃山谷曰。嘗問衲子。牧護歌是何等語而皆不能說。后見劉夢得作夔州刺史時樂府有牧護歌。似是賽神曲。然亦不可曉。及在黔中聞賽神者夜歌曰。聽說儂家牧護至。末後云莫酒燒錢歸去。乃知蘇溪嘉州人故作此歌學巴人曲。猶石頭學魏伯陽作參同契也。予謂山谷說牧護歌則已然矣。至參同契乃幽贊曹溪密旨而建立石頭宗風。真萬世不刊之典也。奚暇學人而為之哉。
十二年。宣河東節度使禮部尚書李詵備禮迎法師澄觀入京。觀至。有旨命同罽賓三藏般若翻譯烏茶國所進華嚴後分梵夾。帝親預譯場一日不至即差僧寂光依僧欲云。皇帝國事因緣。如法僧事與欲清凈。觀承睿旨。翻宣既就進之。帝命開示華嚴宗旨。群臣大集。觀升高座曰。我皇御宇。德合乾坤光宅萬方。重譯來貢。東風入律西天輸越海之誠。南印御書北闕獻朝宗之敬。特回明詔再譯真詮。光闡大猷增輝新理。澄觀顧多天幸欽屬盛明。奉詔譯場承旨幽贊。抃躍兢惕三複竭愚。露滴天
【現代漢語翻譯】 現代漢語譯本：明與暗相互對應。例如前後腳步。萬物自有其作用。應當談論使用和處境。事情存在於涵蓋之中，彼此契合。道理應該像箭鋒一樣直指目標。理解言語必須領會其宗旨。不要自立規矩。觸及事物卻不能領會道，移動腳步又怎能知道道路。進步並非指遠近，迷惑會像山河一樣阻隔。謹此告知參玄之人，光陰不要虛度。
論述：石頭（Shitou，指石頭希遷，唐代禪僧）作《參同契》（Cantong Qi，一本道教煉丹著作，被禪宗借用以闡述禪理）頌，清涼（Qingliang，指澄觀，華嚴宗高僧）大法眼（Da Fayan，指對佛法的深刻理解）為之註解。其中深刻的禪宗妙句使人讀後反覆讚歎。黃山谷（Huang Shangu，北宋詩人）說：『我曾經問過僧人，『牧護歌』（Muhu Ge，一種民間歌曲）是什麼樣的歌，但他們都不能說清楚。後來看到劉夢得（Liu Mengde，唐代詩人）擔任夔州刺史時所作的樂府詩中有《牧護歌》，好像是賽神曲。但仍然不能理解。等到我在黔中聽到賽神的人晚上唱歌說：『聽說儂家牧護至，末後云莫酒燒錢歸去。』才知道蘇溪（Su Xi）嘉州（Jiazhou）人故意作這首歌來模仿巴人的曲調。就像石頭（Shitou）學習魏伯陽（Wei Boyang，東漢煉丹家）作《參同契》（Cantong Qi）一樣。』我認為黃山谷（Huang Shangu）說《牧護歌》（Muhu Ge）是正確的。至於《參同契》（Cantong Qi），乃是暗中讚揚曹溪（Caoxi，六祖慧能弘法之地）的秘密宗旨，並建立了石頭宗（Shitou Sect）的風範。真是萬世不可磨滅的經典。哪裡需要學習別人來創作呢？
十二年，宣河東節度使、禮部尚書李詵（Li Shen）備辦禮儀，迎接法師澄觀（Cheng Guan）入京。澄觀（Cheng Guan）到達后，有皇帝的旨意，命他與罽賓（Jibin，古代地名，泛指西域）三藏（Sanzang，精通佛經三藏的僧人）般若（Bore，即 Prajna，智慧）翻譯烏茶國（Wucha Guo，古代印度的一個國家）進獻的《華嚴經》（Huayan Jing，即《大方廣佛華嚴經》）後分的梵文經卷。皇帝親自參與翻譯，一天不到場，就派遣僧人寂光（Jiguang）依照僧欲云（Seng Yuyun）的說法：『皇帝因為國家事務的緣故，如法僧事與慾望清凈。』澄觀（Cheng Guan）領受皇帝的旨意，翻譯宣講完畢後進獻給皇帝。皇帝命他開示《華嚴經》（Huayan Jing）的宗旨。群臣聚集。澄觀（Cheng Guan）升座說：『我皇治理天下，德行與天地相合，光照萬方。重新翻譯進貢的經書，東風吹入音律，西天輸送越海的誠意。南印（Nan Yin，指南印度）呈上御書，北闕（Bei Que，指皇宮）獻上朝拜的敬意。特意降下明詔再次翻譯真正的經典，光大闡明偉大的事業，增添光輝新的道理。澄觀（Cheng Guan）顧念自己多受天幸，欽佩歸屬盛世英明。奉詔在譯場翻譯，承旨暗中讚揚。歡欣鼓舞，兢兢業業，反覆竭盡自己的愚鈍。露珠滴落天空』
【English Translation】 English version: Light and darkness are relative to each other. For example, forward and backward steps. All things have their own function. One should speak of use and situation. Matters exist within the container, fitting together. Reason should be like an arrow's point, directly hitting the target. Understanding words requires comprehending their purpose. Do not establish your own rules. Touching things without understanding the Dao, how can you know the path by moving your feet? Progress is not about distance; delusion creates barriers as solid as mountains and rivers. I respectfully inform those who seek the profound: do not waste time.
Discussion: Shitou (Shitou, referring to Shitou Xiqian, a Zen monk of the Tang Dynasty) composed a hymn for the 'Cantong Qi' (Cantong Qi, a Taoist alchemical text, borrowed by Zen Buddhism to explain Zen principles), which was annotated by Qingliang's (Qingliang, referring to Chengguan, a prominent Huayan Buddhist monk) Great Dharma Eye (Da Fayan, referring to a profound understanding of the Dharma). The profound Zen verses in it cause people to sigh in admiration after reading them repeatedly. Huang Shangu (Huang Shangu, a poet of the Northern Song Dynasty) said: 'I once asked monks what kind of song the 'Muhu Ge' (Muhu Ge, a type of folk song) was, but they could not explain it. Later, I saw that Liu Mengde's (Liu Mengde, a poet of the Tang Dynasty) yuefu poems written when he was the prefect of Kuizhou included 'Muhu Ge,' which seemed to be a song for offering sacrifices to gods. But I still couldn't understand it. When I heard people in Qianzhong singing at night during sacrifices to the gods, saying, 'I heard that the Muhu of our family has arrived, and at the end, they said, 'Don't burn money with wine, go home.' Then I realized that the people of Su Xi and Jiazhou deliberately created this song to imitate the tunes of the Ba people. Just like Shitou (Shitou) learned from Wei Boyang (Wei Boyang, an alchemist of the Eastern Han Dynasty) to write the 'Cantong Qi' (Cantong Qi).' I think Huang Shangu (Huang Shangu) was correct in saying that about the 'Muhu Ge' (Muhu Ge). As for the 'Cantong Qi' (Cantong Qi), it secretly praises the secret teachings of Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma) and established the style of the Shitou Sect (Shitou Sect). It is truly a classic that will never be erased. Why would one need to learn from others to create it?
In the twelfth year, Li Shen, the military commissioner of Hedong and Minister of the Ministry of Rites, prepared ceremonies to welcome the Dharma Master Chengguan (Cheng Guan) to the capital. After Chengguan (Cheng Guan) arrived, the emperor issued an edict ordering him and the Tripitaka Master (Sanzang, a monk proficient in the three baskets of Buddhist scriptures) Prajna (Bore, i.e., Prajna, wisdom) from Jibin (Jibin, an ancient place name, generally referring to the Western Regions) to translate the Sanskrit scrolls of the latter part of the 'Avatamsaka Sutra' (Huayan Jing, i.e., the 'Great Vaipulya Buddha Avatamsaka Sutra') presented by the country of Wucha (Wucha Guo, an ancient country in India). The emperor personally participated in the translation, and if he was absent for a day, he would send the monk Jiguang (Jiguang) according to the words of the monk Yuyun (Seng Yuyun): 'The emperor, because of state affairs, the Dharma affairs of the Sangha and desires are pure.' Chengguan (Cheng Guan) received the emperor's decree, and after translating and explaining, he presented it to the emperor. The emperor ordered him to explain the tenets of the 'Avatamsaka Sutra' (Huayan Jing). The ministers gathered. Chengguan (Cheng Guan) ascended the seat and said: 'Our emperor governs the world, his virtue matches heaven and earth, and his light shines in all directions. Re-translating the presented scriptures, the east wind blows into the rhythm, and the Western Heaven sends the sincerity of crossing the sea. Southern India (Nan Yin, referring to South India) presents the imperial writing, and the Northern Gate (Bei Que, referring to the imperial palace) offers the respect of paying homage. He specially issued a clear decree to translate the true scriptures again, to greatly elucidate the great cause, and to add glory to the new principles. Chengguan (Cheng Guan) considers himself fortunate to have received heavenly favor and admires the prosperity and wisdom of the era. He was ordered to translate in the translation field and secretly praised the emperor's intentions. He was delighted, cautious, and repeatedly exhausted his foolishness. Dewdrops fall from the sky.'
地喜含百川之味。塵培華岳無增萬仞之高。極虛空之可度。體無邊涯。大也。竭滄溟而可飲。法門無盡。方也。碎塵剎而可數。用無能測。廣也。離覺所覺。朗萬法之幽邃。佛也。芬敷萬行榮耀眾德。華也。圓茲行德飾彼十身。嚴也。貫攝玄微以成真光之彩。經也。總斯七字為一部之宏綱。將契本性非行莫階。故說普賢無邊勝行。行起解絕。智證圓明。無礙融通現前受用。帝大悅賜觀紫方袍。號教授和尚。其後相國齊抗．鄭餘慶．高郢請撰華嚴綱要三卷。相國李吉甫．侍郎歸登．駙馬杜琮請述正要一卷。又為南康王韋皋．相國武元衡著法界觀玄鏡一卷。僕射高崇文請著鏡燈說文一卷。司徒嚴綬．司空鄭元．刺史陸長源請撰三聖圓融觀一卷。節度使薛華．觀察使孟簡．中書錢徽．拾遺白居易．給事杜羔等請制七處九會華藏界圖心鏡說文十卷。又與僧錄靈䆳大師十入首座十寺三學上流制華嚴．圓覺．四分．中觀等經律論關脈三十餘部。皆古錦鈍金隨器任用云。
釋皎然者。字晝。謝靈運十世之孫。有逸才。風度凝遠。尤長於詩。為大師顏魯公．相國於頔。名士韋蘇州．吳季德．李華．梁肅諸公所敬。結為林下交。時陸羽隱松江。扁舟放浪。每至霅川。見晝必清談終日忘返。天下士大夫服其標緻。然恥以文章名世。嘗
嘆曰。使有宣尼之博識。胥臣之多聞。終日目前矜道侈義。適足以擾真性。豈若松巖云月禪坐相偶。無言而道合。至靜而性同。吾將入杼山矣。於是裒所著詩文火之。后中丞李洪刺湖州。枉駕訪晝請及詩文。曰貧道役筆硯二十餘年。一無所得。冥搜物累。徒起我人。今棄之久矣。洪搜之民間。僅得十卷。皎然沒。相國於頔序之進于朝。德宗詔藏秘閣。
律師靈澈。居越州雲門寺。一時公卿負才望若劉長卿．嚴維．皇甫曾皆投刺結友。澈詩句與皎然．僧標齊名。嘗有辭韋蘇州山邊水邊待月明之句。皎然稱賞以為絕倫。中丞包公亦嘆曰。見澈公山水之句。令人閣筆。著律宗行源二十一卷。初澈游京師。名聞輦轂。緇流嫉其盛。造飛語激動中貴人。浸誣得罪。徙汀州。入會稽遂終老於吳越間。相國權德輿以序餞之曰。昔廬山遠公．鐘山約公皆以文章廣心地。用贊後學。俾學者乘理以詣。因言而悟。得非玄律之一派乎。吳興長老晝公掇六藝之菁英。首冠方外。入其室者有沃州澈上人。上人心冥空無而跡寄文字。故語甚夷易。如不出常境。而諸生思慮終不可至。其變也如風松迭韻冰玉相扣。層蜂千仞下有金碧。𢥠鄙夫之目初不敢視。三複則淡然。天和晦于其中。故觀其容。鑒其詞。知其心。不待境靜而靜。況會稽山水自古
【現代漢語翻譯】 現代漢語譯本：他嘆息道：『即使有像孔子那樣淵博的知識，像胥臣那樣廣博的見聞，整天在眼前炫耀道義，也只不過是擾亂真實的本性。哪裡比得上在松巖云月之間禪坐，彼此相伴，無言而心意相合，至靜而本性相同呢？我將要隱居到杼山去了。』於是，他將自己所著的詩文全部燒燬。後來，中丞李洪出任湖州刺史，特地拜訪皎然，請求他拿出詩文。皎然說：『貧僧我從事筆墨生涯二十多年，一無所得。冥思苦索，反而徒增我執和人執。如今早已拋棄它們了。』李洪在民間搜尋，僅得到十卷。皎然去世后，相國於頔為他的詩文作序，進獻給朝廷。德宗皇帝下詔將這些詩文收藏在秘閣之中。
律師靈澈（人名，律師），居住在越州雲門寺。當時，許多有才華和聲望的公卿，如劉長卿、嚴維、皇甫曾等，都向他投遞名帖，結為朋友。靈澈的詩句與皎然、僧標齊名。他曾有『辭別韋蘇州，在山邊水邊等待月亮升起』的詩句，皎然稱讚他寫得非常出色。中丞包公也嘆息道：『讀到靈澈的山水詩句，令人擱筆不寫。』他著有《律宗行源》二十一卷。當初，靈澈遊歷京師，名聲傳遍京城。僧侶們嫉妒他的盛名，製造謠言，煽動朝廷中的權貴，逐漸誣陷他，使他獲罪，被流放到汀州。後來，他進入會稽，最終在吳越一帶去世。相國權德輿為他送行時作序說：『過去廬山的慧遠法師、鐘山的僧約法師，都用文章來弘揚心地，用來贊助後來的學人，使學者們能夠憑藉道理而達到真理，因為言語而領悟。這難道不是玄律的一脈相承嗎？』吳興的長老晝公，擷取六藝的精華，首先成為方外之人。進入他的門室的有沃州的靈澈上人。靈澈上人心境空明，卻將足跡寄託于文字。所以他的語言非常平易，好像沒有超出常境。但是，學子們思慮再三也無法達到他的境界。他的詩文變化多端，就像風吹松樹發出不同的韻律，冰玉相互撞擊發出清脆的聲音。就像千仞高崖下的蜂巢，裡面有金碧輝煌的景象，使鄙陋之人的眼睛起初不敢觀看。反覆閱讀，則感到淡泊自然，天人和諧蘊藏在其中。所以，觀察他的容貌，鑑賞他的詞句，就能瞭解他的內心。不必等到環境清靜才能達到清靜的境界。更何況會稽山水自古以來
【English Translation】 English version: He sighed and said, 'Even with the vast knowledge of Confucius (宣尼, a respectful name for Confucius) and the extensive learning of Xu Chen (胥臣, a historical figure known for his knowledge), flaunting doctrines and exaggerating righteousness all day long only serves to disturb one's true nature. How can it compare to meditating among the pine rocks, clouds, and moon, accompanying each other in silence, where minds meet without words, and natures are the same in perfect stillness? I shall retreat to Mount Zhu (杼山, a mountain name).' Thereupon, he burned all the poems and essays he had written. Later, the Vice-Minister Li Hong (李洪, a person's name) was appointed as the Prefect of Huzhou (湖州, a place name) and paid a special visit to Jiaoran (皎然, a monk's name), requesting his poems and essays. Jiaoran said, 'This poor monk has been engaged in writing for more than twenty years, yet has gained nothing. Deep contemplation and searching only increase attachment to self and others. Now I have long abandoned them.' Li Hong searched among the people and only obtained ten volumes. After Jiaoran's death, the Chancellor Yu Di (于頔, a person's name) wrote a preface for his poems and essays and presented them to the court. Emperor Dezong (德宗, an emperor's name) ordered these poems and essays to be stored in the Secret Pavilion.
The Vinaya Master Lingche (靈澈, a monk's name, Vinaya Master) resided in Yunmen Temple (雲門寺, a temple name) in Yuezhou (越州, a place name). At that time, many talented and prestigious officials, such as Liu Changqing (劉長卿, a person's name), Yan Wei (嚴維, a person's name), and Huangfu Zeng (皇甫曾, a person's name), all sent him their visiting cards and became friends with him. Lingche's poetic verses were as famous as those of Jiaoran and Sengbiao (僧標, a monk's name). He once had the line 'Farewell to Wei Suzhou (韋蘇州, referring to Wei Yingwu 韋應物, a person's name), waiting for the moon to rise by the mountains and waters,' which Jiaoran praised as outstanding. Vice-Minister Bao Gong (包公, a person's name) also sighed and said, 'Reading Lingche's verses about mountains and waters makes one put down one's pen.' He authored twenty-one volumes of 'Lineage of the Vinaya School' (律宗行源, a book name). Initially, Lingche traveled to the capital, and his fame spread throughout the city. Monks, jealous of his fame, fabricated rumors and incited powerful officials in the court, gradually slandering him, causing him to be convicted and exiled to Tingzhou (汀州, a place name). Later, he entered Kuaiji (會稽, a place name) and eventually died in the Wu-Yue (吳越, a region name) area. Chancellor Quan Deyu (權德輿, a person's name) wrote a preface for him when he was leaving, saying, 'In the past, Master Huiyuan of Mount Lu (廬山遠公, referring to Huiyuan 慧遠, a monk's name) and Master Sengyue of Mount Zhong (鐘山約公, referring to Sengyue 僧約, a monk's name) both used their writings to promote the mind-ground and to assist later learners, enabling scholars to reach the truth through reason and to awaken through words. Is this not a branch of the profound Vinaya?' Elder Zhou Gong (晝公, a monk's name) of Wuxing (吳興, a place name) extracted the essence of the Six Arts and became the foremost among those beyond the mundane world. Among those who entered his chamber was the Venerable Lingche of Wozhou (沃州澈上人, referring to Lingche 靈澈, a monk's name). Lingche's mind was empty and without attachment, yet his traces were entrusted to writing. Therefore, his language is very simple, as if it does not go beyond the ordinary realm. However, the students' thoughts and considerations can never reach his level. His transformations are like the different rhythms of wind blowing through pine trees, and the clear sounds of ice and jade colliding. Like a honeycomb under a thousand-foot cliff, there are magnificent golden and jade scenes inside, making the eyes of vulgar people initially dare not look. After repeated reading, one feels a sense of tranquility and harmony, with the harmony of heaven hidden within. Therefore, by observing his appearance and appreciating his words, one can understand his heart. One does not have to wait for the environment to be quiet to achieve a state of quietude. Moreover, the mountains and waters of Kuaiji have been since ancient times
勝絕。東晉逸民多遁世於此。夏五月。上人自爐峰言旋復於是邦。予知夫拂方袍坐輕舟。溯沿鏡中靜得佳句。然後彌入空寂萬慮洗然。則向之境物又其稊稗也。鄙人方景行企向之不暇。烏敢以離群為嘆哉。德輿又與玄禪師厚善。玄辭歸天竺寺。德輿以序餞之曰。度門之教根于空寂。因修以取證。階有以及無。不踐精深之習而悟虛無之理者。未之有也。未得謂得則其病歟。仆久味斯法。思與言者。既而得玄禪師。禪師早誦大乘經數萬言。晚得觀門之學。今則色空如一哀樂不入矣。桑門之患為外見所雜。既得之患為內見所縛。今玄公翛然二見之間不外不內冥夫至妙。身戒心慧合於無倪。且以勾吳山水之絕境。天竺又經行之凈界。振錫而往。其心浩然。蓋隨緣生興。觸物成化。而不為外塵所引也。幅巾男子權德輿稽首。
僧標者。幼而神字清茂。甫七歲嘗戲于門。有異沙門見之。撫其頂曰。目秀如青蓮。真吾門之威鳳。茍能捨家必有重名。不然乘雲霓薄天漢。不可得而知也。父母聞而大喜即使出家。至德中肅宗有旨。白衣能誦經七百紙者許度為僧。標首中此選。后習毗尼。有高行。結庵杭之西嶺。吳中士大夫雅與之遊。而相國李吉甫．僕射韓皋．尚書孟簡與之結塵外交。吳人為之語曰。杭之標。摩雲霄。越之澈。洞冰
【現代漢語翻譯】 現代漢語譯本： 勝地絕佳。東晉的隱士大多在此隱居。夏曆五月，上人從爐峰說要返回這個地方。我知道他定會拂動袈裟，乘坐輕舟，沿著如鏡的水面，靜靜地尋覓佳句。然後更加深入空寂之境，洗滌萬千思緒。那麼，之前的那些美景，又算得了什麼呢？我正忙於仰慕追隨，尚且沒有空閑，又怎敢因為離開人群而嘆息呢？ 權德輿又與玄禪師交情深厚。玄禪師辭別，要返回天竺寺。權德輿寫序為他送行，序中說：『佛門的教義根植于空寂，通過修行來證悟。從有為的階梯，達到無為的境界。不經過精深的學習，而能領悟虛無的道理，是不可能的。沒有真正領悟卻自以為領悟，這就是毛病啊。我長期以來體味這種佛法，想要找人傾訴。不久之後，遇到了玄禪師。玄禪師早年誦讀大乘經典數十萬字，晚年學習觀門之學。如今，已經達到色空不二，哀樂不入心的境界了。僧人的弊病在於被外在的見解所迷惑，已經有所得的弊病在於被內在的見解所束縛。如今，玄公超脫于內外兩種見解之間，不執著于外，也不執著于內，深合至妙的境界。身持戒律，心懷智慧，與無邊無際的真理相合。況且這裡有勾吳山水的絕美景色，天竺寺又是修行的清凈之地。拄著錫杖前往，他的內心是多麼的浩然啊。大概是隨順因緣而生起興致，接觸事物而成就教化，而不被外在的塵世所牽引吧。』 戴著頭巾的男子權德輿稽首敬上。 僧人標，從小就神采清秀。剛滿七歲時，曾經在門前玩耍。有位奇異的僧人看見他，撫摸著他的頭頂說：『眼睛秀美如同青蓮，真是我佛門中的威鳳。如果能夠捨棄家庭，必定會有很大的名聲。不然，就只能乘著雲彩，輕薄地飛向天河，不可預知啊。』他的父母聽了非常高興，立刻讓他出家。至德年間，肅宗有旨，白衣能夠背誦七百紙經文的，允許度為僧人。僧人標首先通過了選拔。後來學習毗尼，有高尚的品行。在杭州西嶺結廬而居。吳中的士大夫經常與他交往。宰相李吉甫、僕射韓皋、尚書孟簡都與他結下了世俗的友誼。吳地人為他編了諺語說：『杭州的標，摩雲霄。越地的澈，洞冰雪。』 專有名詞解釋： 爐峰：指廬山香爐峰。 天竺寺：古代印度寺廟的泛稱，也指中國本土以印度風格建造的寺廟。 大乘經：佛教中大乘佛教的經典。 觀門：佛教中的觀想修行法門。 桑門：梵語Śramaṇa的音譯，指佛教的出家修行者。 毗尼：梵語Vinaya的音譯，指佛教的戒律。 李吉甫：唐朝宰相。 韓皋：唐朝宰相。 孟簡：唐朝尚書。
【English Translation】 English version: This place is exceptionally beautiful. Many hermits of the Eastern Jin Dynasty secluded themselves here. In the fifth month of summer, the venerable monk said he would return to this region from Mount Lu. I know that he will surely brush his cassock, board a light boat, and quietly seek out beautiful verses along the mirror-like waters. Then, he will delve deeper into the realm of emptiness, washing away myriad thoughts. In that case, what are those previous beautiful scenes worth? I am busy admiring and following him, and have no leisure. How dare I sigh because of leaving the crowd? Furthermore, Quan Deyi has a deep friendship with Zen Master Xuan. Zen Master Xuan bid farewell to return to Tianzhu Temple. Quan Deyi wrote a preface to see him off, saying: 'The teachings of Buddhism are rooted in emptiness, and enlightenment is attained through practice. From the steps of existence, one reaches the realm of non-existence. It is impossible to comprehend the principle of emptiness without engaging in profound study. To claim enlightenment without truly attaining it is a flaw. I have long savored this Dharma and desired to share it with someone. Soon after, I met Zen Master Xuan. Zen Master Xuan recited tens of thousands of words of Mahayana scriptures in his early years, and studied the teachings of the Gate of Contemplation in his later years. Now, he has reached the state where form and emptiness are one, and sorrow and joy do not enter his heart. The problem with monks is that they are confused by external views, and the problem with those who have attained something is that they are bound by internal views. Now, Master Xuan is detached from both internal and external views, neither clinging to the outside nor clinging to the inside, deeply in accord with the ultimate subtlety. His body upholds the precepts, and his mind possesses wisdom, uniting with the boundless truth. Moreover, there are the exquisite landscapes of Gouwu, and Tianzhu Temple is a pure place for practice. Carrying his staff and going forth, his heart is so vast. He probably arises with interest according to conditions, and accomplishes transformation through contact with things, without being led by external dust.' Quan Deyi, a man wearing a turban, bows respectfully. The monk Biao, from a young age, had a clear and handsome spirit. When he was just seven years old, he once played in front of the gate. A strange monk saw him, stroked his head, and said: 'Your eyes are as beautiful as blue lotuses, truly a phoenix of my Buddhist order. If you can renounce your family, you will surely have great fame. Otherwise, you can only ride the clouds and lightly fly to the Milky Way, which is unpredictable.' His parents were very happy to hear this and immediately let him become a monk. During the Zhide era, Emperor Suzong issued an edict that those in white robes who could recite seven hundred pages of scriptures would be allowed to become monks. Monk Biao was the first to pass the selection. Later, he studied the Vinaya and had noble conduct. He built a hermitage in the West Ridge of Hangzhou. The scholar-officials of Wu often associated with him. Chancellor Li Jifu, Vice President Han Gao, and Minister Meng Jian all formed secular friendships with him. The people of Wu created a saying for him: 'Biao of Hangzhou, touches the clouds. Che of Yue, penetrates ice and snow.' Explanation of proper nouns: Mount Lu: Refers to Incense Burner Peak of Mount Lu. Tianzhu Temple: A general term for ancient Indian temples, also referring to temples built in the Indian style in China. Mahayana Sutra: The scriptures of Mahayana Buddhism in Buddhism. Gate of Contemplation: A method of meditation practice in Buddhism. Śramaṇa: A transliteration of the Sanskrit word Śramaṇa, referring to Buddhist monks and practitioners. Vinaya: A transliteration of the Sanskrit word Vinaya, referring to the precepts of Buddhism. Li Jifu: Chancellor of the Tang Dynasty. Han Gao: Chancellor of the Tang Dynasty. Meng Jian: Minister of the Tang Dynasty.
雪。霅川晝。能清秀。右庶子李益嘗得標所為樂府。持歸京師以為誇耀。景陵陸羽見標。稱之曰。日月雲霞。吾知為天。標山川草木。吾知為地。標推能歸美。吾知為德標。閑居趣寂。得非名實在公乎。杭人尊之而不名。呼西嶺和尚。
十五年四月帝誕節。敕有司備儀輦迎教授和尚澄觀入內殿闡揚華嚴宗旨。觀升高座曰。大哉真界萬法資始。包空有而絕相。入言象而無跡。妙有得之而不有。真空得之而不空。生滅得之而真常。緣起得之而交映。我佛得之妙踐真覺廓凈塵習。寂寥于萬化之域。動用於一虛之中。融身剎以相含。流聲光而遐燭。我皇得之靈鑒虛極保合大和。聖文掩于百生。淳風扇于萬國。敷玄化以覺夢。垂天真以性情。是知不有大虛曷展無涯之照。不有真界豈凈等空之心。華嚴教者即窮斯旨趣盡其源流。故恢廓宏遠包納沖䆳。不可得而思議矣。指其源也。情塵有經。智海無外。妄惑非取。重玄不空。四句之火莫焚。萬法之門皆入。冥二際于不一。動千變而非多。事理交徹而兩忘。性相融通而無盡。若秦鏡之㸦照。猶帝珠之相含。重重交光歷歷齊現。故得圓至功于頃刻。見佛境于塵毛。諸佛心內眾生新新作佛。眾生心中諸佛唸唸證真。一字法門海墨書而不盡。一毫之善空界盡而無窮。語其定也。冥一心
【現代漢語翻譯】 現代漢語譯本： 雪。霅川（地名，今浙江湖州）的白天，顯得清澈秀麗。右庶子李益曾經得到僧人標所作的樂府詩，帶回京城用來誇耀。景陵（人名）陸羽見到標，稱讚他說：『日月雲霞，我知道是天的景象；標所寫的山川草木，我知道是地的景象；標推崇賢能，歸功於美好事物，我知道這是標的德行。他閑居生活充滿樂趣，與世隔絕，這難道不是因為他的名聲與他的實際相符嗎？』杭州人尊敬他，卻不直呼其名，稱他為西嶺和尚。 唐朝十五年四月，皇帝誕辰之日，皇帝下令有關部門準備儀仗，用輦車迎接教授和尚澄觀進入內殿，闡揚《華嚴經》的宗旨。澄觀登上高座說：『偉大啊，真如法界，萬法由此開始。它包容空與有，卻超越了相對的表象；它進入言語和形象，卻不留下任何痕跡。妙有得到它，卻並不真正擁有；真空得到它，卻並不真正是空無。生滅變化得到它，就成為真常不變；因緣生起得到它，就相互輝映。我的佛陀得到它，就能夠巧妙地實踐真覺，廓清塵世的習氣，在萬物變化的領域中保持寂靜，在虛空之中發揮作用，融合自身與一切剎土，使之相互包含，使聲音和光明傳播到遙遠的地方。我的皇帝得到它，就能夠以清明的智慧達到虛靜的極致，保持並融合天地間的大和諧，他的聖明文章超越了前代的聖賢，淳厚的風俗傳播到萬國，傳播玄妙的教化以覺醒世人的迷夢，垂示天真本性以端正世人的性情。由此可知，如果沒有廣闊的虛空，怎麼能展現無邊無際的光明？如果沒有真如法界，怎麼能凈化等同虛空的心？《華嚴經》的教義就是要窮盡這些旨趣，探究它的源流。所以它恢弘廣闊，包容一切，深邃莫測，難以用思議來理解。』 『從它的源頭來說，情慾的塵埃有盡頭，智慧的海洋沒有邊際。虛妄的迷惑不應執取，重重玄妙並非空無。四句話的火焰無法焚燒它，萬法之門都可以進入它。它使兩個對立的界限融合爲一體，使千變萬化歸於一。事和理相互交融而兩相忘懷，自性和現象相互融通而沒有窮盡。它就像秦國的鏡子能夠照亮一切，又像帝釋天的寶珠相互輝映，重重光芒相互交織，歷歷分明地同時顯現。所以能夠在頃刻之間成就圓滿的功德，在微塵和毛髮中見到佛的境界。諸佛心中的眾生，時時刻刻都在成佛；眾生心中的諸佛，唸唸都在證悟真如。即使用大海的墨水也寫不完一個字的法門，即使是一毫的善行，也能使整個虛空界充滿而沒有窮盡。』 『從它的定力來說，它與一心冥合。』
【English Translation】 English version: Snow. The daytime in Zhachuan (place name, present-day Huzhou, Zhejiang) appears clear and beautiful. Li Yi, the Right Assistant Secretary, once obtained the Yuefu poems written by the monk Biao, and took them back to the capital to boast about them. Lu Yu of Jingling (person's name) saw Biao and praised him, saying, 'The sun, moon, clouds, and mist, I know are the sights of heaven; the mountains, rivers, plants, and trees written by Biao, I know are the sights of earth; Biao promotes the virtuous and attributes merit to good things, I know this is Biao's virtue. His secluded life is full of joy and isolated from the world. Isn't this because his reputation matches his reality?' The people of Hangzhou respect him but do not call him by his name, calling him the Monk of West Ridge. In the fifteenth year of the Tang Dynasty, in the fourth month, on the Emperor's birthday, the Emperor ordered the relevant departments to prepare ceremonial guards and use a chariot to welcome the teaching monk Chengguan into the inner palace to expound the tenets of the Avatamsaka Sutra (Huayan Jing). Chengguan ascended the high seat and said, 'Great is the true realm of Dharma, the origin of all things. It encompasses emptiness and existence, yet transcends relative appearances; it enters into words and images, yet leaves no trace. Wonderful existence obtains it, yet does not truly possess it; true emptiness obtains it, yet is not truly empty. Birth and death obtain it, and become true and constant; dependent origination obtains it, and reflects each other. My Buddha obtains it, and can skillfully practice true enlightenment, clear away the habits of the mundane world, maintain tranquility in the realm of all changes, function within the void, merge oneself with all lands, so that they contain each other, and spread sound and light to distant places. My Emperor obtains it, and can achieve the ultimate in stillness with clear wisdom, maintain and integrate the great harmony between heaven and earth, his sacred writings surpass the sages of previous generations, and pure customs spread to all nations, spreading profound teachings to awaken the dreams of the world, and showing true nature to correct the emotions of the world. From this, we know that without the vast void, how can we show boundless light? Without the true realm of Dharma, how can we purify the heart equal to emptiness?' 'The teachings of the Avatamsaka Sutra (Huayan Jing) are to exhaust these purposes and explore its origins. Therefore, it is vast and broad, encompassing everything, profound and immeasurable, and difficult to understand with thought.' 'From its source, the dust of desire has an end, but the ocean of wisdom has no bounds. False delusions should not be grasped, and the multiple mysteries are not empty. The fire of the four sentences cannot burn it, and the gates of all dharmas can enter it. It merges the two opposing boundaries into one, and makes thousands of changes return to one. Things and principles interpenetrate and forget each other, and self-nature and phenomena interpenetrate and have no end. It is like the mirror of Qin that can illuminate everything, and like the jewels of Indra that reflect each other, with layers of light interweaving and appearing clearly at the same time. Therefore, one can achieve perfect merit in an instant, and see the realm of the Buddha in dust and hair. The sentient beings in the hearts of all Buddhas are becoming Buddhas at every moment; the Buddhas in the hearts of sentient beings are realizing the truth at every moment. Even with the ink of the sea, one cannot finish writing the Dharma of one word, and even a hair's breadth of goodness can fill the entire void and have no end.' 'From its samadhi (定, ding) , it merges with one mind.'
于無心。即萬動而常寂。海湛真智光含性空。星羅法身影落心水。圓音非叩而長演。果海離念而心傳。萬行忘照而齊修。漸頓無得而雙入。雖四身廣被八難頓超。而一極唱高二乘絕聽。當其器也。百城詢友一道棲神。明正為南。方盡南矣。益我為友。人皆友焉。遇三毒而三德圓。入一塵而一心凈。千化不變其慮。萬境順通於道。契文殊之妙智宛是初心。入普賢之玄門曾無別體。失其旨也徒修因於曠劫。得其門也等諸佛於一朝。諦觀一塵。法界在掌。理深智遠。識昧辭單。塵黷聖聦。退座而已。帝時默湛海印。朗然大覺。顧謂群臣曰。朕之師。言雅而簡。辭典而富。扇真風于第一義天。能以聖法清涼朕心。仍以清涼賜為國師之號。朕思從來。執身心我人及諸法定相。斯為甚倒。群臣再拜稽首頂奉明命。繇是中外臺輔重臣咸以八戒禮而師之。
論曰。儒者韓退之有送澄觀詩。雖美其才能而禮甚倨。凡吾徒先達皆以謂觀七帝門師。退之不應凌篾君父之師。然非也。蓋觀以貞元十三年被召。至是始稱國師。退之由宣武武寧二節度推官。入為四門博士。轉監察御史。以罪貶山陽令。行次洛陽。贈觀詩蓋在洛陽時作也。是時觀未赴召。而退之由御史罷而與之詩。禮倨固士大夫待吾人之常態也。或謂退之嫉觀名盛。故冒其名與
【現代漢語翻譯】 現代漢語譯本：
于無心（沒有分別心）。即使萬物都在運動變化，其本性仍然是寂靜的。如同平靜的海面，湛然不動，其中蘊含著真正的智慧之光，照見萬物的自性本空。如同繁星羅列，諸佛菩薩的法身影像都映現在清凈的心水中。圓滿的法音，無需敲擊也能自然演說，傳達真理。證得佛果的聖者，遠離一切妄念，以心印心，傳承佛法。修行各種善行，不執著于能修之我與所修之法，從而達到齊頭並進。漸修與頓悟，不執著于所得，從而可以同時證入。雖然以佛的四身（法身、報身、應身、化身）廣為普度眾生，使眾生超越八難（八種苦難的境界），但所宣揚的最高真理，即使是二乘（聲聞乘和緣覺乘）的修行者也難以聽聞理解。當他成為國家的棟樑時，全國各地的人都來請教，都以他為精神的歸宿。他所闡明的正法，是南方大乘佛教的精髓。凡是能增益我的，都可以作為我的朋友。這樣，所有的人都可以成為朋友。遇到貪嗔癡三毒，也能將其轉化為法身、般若、解脫三德。進入微塵般細小的事物，也能保持一心清凈。經歷千變萬化，他的思慮也不會改變。面對萬千境界，也能順應並通達真理。他的智慧與文殊菩薩的妙智相契合，宛如最初發心時一樣。進入普賢菩薩的玄妙法門，與本來的自性沒有絲毫差別。如果失去了佛法的宗旨，即使經歷漫長的劫數修行也只是徒勞。如果掌握了佛法的門徑，就能在一朝之間與諸佛平等。仔細觀察一粒微塵，整個法界都掌握在手中。佛理深奧，智慧高遠，我的見識淺薄，言辭簡單，恐怕會玷污聖賢的聽聞，還是退下座位吧。當時，皇帝默默地沉浸在如海印般的寂靜之中，心中豁然開悟。他回頭對群臣說：『我的老師，言語精煉而簡潔，辭藻豐富而有內涵。他以第一義諦的真風，吹拂世間，能夠用聖法清涼我的內心。』於是，皇帝賜予他『清涼』的稱號，作為國師的稱號。皇帝心想，我過去一直執著于身心、我人以及各種法相，這實在是顛倒至極。群臣再次拜倒，叩頭，恭敬地接受皇帝的命令。從此，朝廷內外的重臣都以八戒的禮儀來侍奉他為老師。 論曰：儒家的韓愈寫過一首《送澄觀》的詩，雖然讚美了他的才能，但禮節卻很傲慢。我們佛教的前輩都認為澄觀是七位皇帝的老師，韓愈不應該輕視君父的老師。但事實並非如此。澄觀是在貞元十三年被召見的，到這時才被稱為國師。韓愈由宣武、武寧二節度的推官，進入朝廷擔任四門博士，後轉為監察御史，因罪被貶為山陽縣令。在前往山陽的途中經過洛陽，贈送給澄觀的詩大概是在洛陽時寫的。當時澄觀還沒有應召，而韓愈也已經從御史的職位上被罷免，所以他寫詩的禮節傲慢，這本來就是士大夫對待我們僧人的常態。或者有人說韓愈嫉妒澄觀的名聲顯赫，所以冒犯了他的名聲。
【English Translation】 English version:
With no-mind (no discriminating mind). Even amidst the myriad movements, its nature remains eternally tranquil. Like a still ocean, clear and unmoving, it contains the light of true wisdom, illuminating the emptiness of all things' self-nature. Like stars scattered across the sky, the Dharma-body images of all Buddhas and Bodhisattvas are reflected in the pure waters of the mind. The perfect sound of the Dharma, without being struck, naturally proclaims and transmits the truth. Those who attain Buddhahood, free from all delusions, transmit the Dharma mind-to-mind. Cultivating all kinds of good deeds, without attachment to the self that cultivates or the Dharma that is cultivated, thereby achieving simultaneous progress. Gradual and sudden enlightenment, without attachment to what is attained, can be entered into simultaneously. Although the Four Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya, Svabhavikakaya) of the Buddha widely benefit all beings, enabling them to transcend the Eight Difficulties (eight states of suffering), the highest truth proclaimed is difficult for even the practitioners of the Two Vehicles (Sravakayana and Pratyekabuddhayana) to hear and understand. When he becomes a pillar of the nation, people from all over come to seek guidance, taking him as their spiritual refuge. The orthodox Dharma he expounds is the essence of Southern Mahayana Buddhism. Whoever can benefit me can be my friend. In this way, everyone can become a friend. Encountering the three poisons of greed, anger, and ignorance, they can be transformed into the three virtues of Dharmakaya, Prajna, and Liberation. Entering into things as small as dust motes, one can maintain a pure mind. Experiencing a myriad of changes, his thoughts will not change. Facing myriad realms, one can accord with and penetrate the truth. His wisdom is in accord with the wonderful wisdom of Manjushri Bodhisattva, just like the initial aspiration. Entering the profound Dharma gate of Samantabhadra Bodhisattva, there is no difference from one's original nature. If one loses the essence of the Buddha-dharma, even cultivating for countless eons will be in vain. If one grasps the gateway to the Buddha-dharma, one can be equal to all Buddhas in a single morning. Carefully observing a single mote of dust, the entire Dharma-realm is held in the palm of one's hand. The Buddhist principles are profound, and wisdom is far-reaching. My knowledge is shallow, and my words are simple. I fear that I will defile the hearing of the sages, so I should step down from my seat. At that time, the emperor silently immersed himself in the Samadhi like the ocean-seal, and his mind suddenly awakened. He turned to his ministers and said, 'My teacher's words are refined and concise, and his language is rich and meaningful. He fans the true wind of the First Principle, and can use the sacred Dharma to cool my heart.' Therefore, the emperor bestowed upon him the title 'Coolness' as the title of National Teacher. The emperor thought to himself, 'In the past, I was always attached to the body and mind, self and others, and various Dharma characteristics. This is truly the ultimate inversion.' The ministers bowed again, prostrated, and respectfully accepted the emperor's command. From then on, the important officials inside and outside the court all served him as their teacher with the etiquette of the Eight Precepts. Commentary: The Confucian scholar Han Yu wrote a poem 'Sending off Cheng-guan', although he praised his talent, his etiquette was arrogant. Our Buddhist predecessors all believed that Cheng-guan was the teacher of seven emperors, and Han Yu should not have belittled the teacher of the ruler and father. But this is not the case. Cheng-guan was summoned in the thirteenth year of the Zhenyuan era, and it was not until then that he was called the National Teacher. Han Yu was promoted from the secretary of the Xuanwu and Wuning military governors to the Four Gates Doctor in the court, and later became a supervisory censor, and was demoted to the magistrate of Shanyang County for his crimes. On the way to Shanyang, he passed through Luoyang, and the poem he gave to Cheng-guan was probably written in Luoyang. At that time, Cheng-guan had not yet been summoned, and Han Yu had also been dismissed from the position of censor, so his etiquette in writing the poem was arrogant, which was originally the normal attitude of scholars towards us monks. Or some say that Han Yu was jealous of Cheng-guan's fame, so he offended his name.
之詩而厭之。或謂當時別有同名者。是皆不然。當以出處顯晦考之。則輕重之情見矣。凡自觀位國師之後。壽至一百有二歲而亡。雖當代賢宰相齊抗．高郢．鄭餘慶．武元衡．裴度諸公皆稱門弟子。執經問大義。豈退之獨倨見哉。
是歲廬山東林律大德熙怡卒。許堯佐制其碑曰。大師熙怡。姓曹氏。桂陽人也。舊勛前烈。垂休積慶。史氏詳之矣。夫真如不遠其要在乎無垢。妙理不深其要在乎見性。本于真實。暢其虛無。俾聆芳咀潤孜孜請益則大師之教也。大師體識深靜。風度端敏。受具戒于南嶽。修律儀于東林。常趺坐一室而四方學者差肩繼踵。發此柔軟納其歸依。堯言玉振微文冰釋。故崇德雅美臨壇持法垂五十年。嘗以至德初𨽻東林寺。居耶舍塔院數逾二紀。而信心長者懷甘奉贄紛然並進。監廚守藏不遑祇受。既而悉歸精舍頒于眾僧。大師率同門人布衣糲食而已。故推己以見相。因相而歸空。搜閱精微。鉆研旨要。嘗苦背悶而針石不能及也。故於中夜累嘆。有神人撫背。殊形駭物。斯須乃去。自茲窮討經論切磋心要。加以律儀端靜受持勤至。感通之應故難盡書。至於山鹿歸仁。林鳥效祉。火師之室不足駭也。大曆五年躋五老峰。望彭蠡。臨瀑布。乃創凌雲精舍為經行之地。旁引泉竇以滌塵迷。近躡松壑以求清
【現代漢語翻譯】 現代漢語譯本：有人因為韓愈的詩而厭惡他，或者說當時有其他同名的人。這些都不對。應當從他們的出處和顯赫程度來考察，那麼事情的輕重緩急就顯而易見了。凡是自觀位國師之後，壽命達到一百零二歲而去世。即使是當時的賢明宰相齊抗、高郢、鄭餘慶、武元衡、裴度等人都自稱是他的門生，拿著經書請教大義，難道只有韓愈一個人傲慢無禮嗎？
這一年，廬山東林寺的律宗大德熙怡去世。許堯佐為他撰寫碑文說：『大師熙怡，姓曹，是桂陽人。祖先的功勛和美德，積累了深厚的福慶，史書對此有詳細記載。真如的境界並不遙遠，關鍵在於沒有污垢；妙理並不深奧，關鍵在於明心見性。以真實為根本，暢達虛無的境界，使人聆聽教誨，細細品味，孜孜不倦地請教，這就是大師的教誨。大師的體悟深刻而寧靜，風度端莊而敏捷。他在南嶽受具足戒，在東林寺修習律儀。常常端坐在一間屋子裡，而四方的學者絡繹不絕。他以柔和的態度接納他們，接受他們的歸依。他的言語像玉石一樣鏗鏘有力，即使是細微的文字也能像冰雪一樣消融。所以他崇尚德行，優雅而美好，主持戒壇，傳持佛法近五十年。曾經在至德初年隸屬於東林寺，居住在耶舍塔院二十多年。有信心的長者懷著甘甜的心情奉獻禮物，紛紛前來，管理廚房和倉庫的人都來不及接受。之後，大師把所有的供養都歸於精舍，分發給眾僧。大師和他的同門弟子們穿著粗布衣服，吃著粗糙的食物。所以，推己及人，因相而歸空，搜尋精微之處，鉆研重要的旨要。大師曾經因為背部悶痛，鍼灸和藥物都無法緩解。於是在半夜裡多次嘆息，有神人撫摸他的背部，形狀奇異而令人驚駭，一會兒就離開了。從此以後，大師窮盡經論，切磋心要，加上律儀端正，受持勤奮，感應的事蹟難以盡書。甚至山鹿也懂得歸順仁義，林鳥也懂得傚法吉祥。火師的房間也不足為奇了。大曆五年，大師登上五老峰，眺望彭蠡湖，靠近瀑布，於是建立了凌雲精舍作為經行的地方，從旁邊引來泉水來洗滌塵世的迷惑，靠近松樹山谷來尋求清涼。』
【English Translation】 English version: Some people disliked Han Yu because of his poems, or claimed that there were others with the same name at the time. These are all incorrect. One should examine their origins and prominence to understand the importance of the matter. After all, after the Guanshi Guoshi (National Teacher Guanshi, 觀位國師) lived to the age of one hundred and two before passing away. Even the virtuous prime ministers of the time, such as Qi Kang (齊抗), Gao Ying (高郢), Zheng Yuqing (鄭餘慶), Wu Yuanheng (武元衡), and Pei Du (裴度), all claimed to be his disciples, seeking his guidance on the great principles with scriptures in hand. Was Han Yu the only one who was arrogant?
In that year, the Vinaya master Xi Yi (熙怡) of Donglin Temple (東林寺) on Mount Lu (廬山) passed away. Xu Yaozuo (許堯佐) wrote his epitaph, saying: 'Master Xi Yi, whose surname was Cao (曹), was a native of Guiyang (桂陽). The merits and virtues of his ancestors accumulated deep blessings, which are detailed in historical records. The realm of True Thusness (真如) is not far away; the key lies in being without defilement. The profound principle is not deep; the key lies in seeing one's nature. Based on truth, express the realm of emptiness, enabling people to listen to the teachings, savor them carefully, and diligently seek guidance. This is the teaching of the master. The master's understanding was profound and serene, his demeanor dignified and quick-witted. He received the full precepts (具戒) at Nanyue (南嶽) and practiced the Vinaya (律儀) at Donglin Temple. He often sat in meditation in a room, while scholars from all directions came in an endless stream. He accepted them with gentleness and received their refuge. His words were as sonorous as jade, and even the slightest words could melt like ice and snow. Therefore, he revered virtue, was elegant and beautiful, presided over the ordination platform, and transmitted the Dharma for nearly fifty years. He once belonged to Donglin Temple in the early years of Zhide (至德) and resided in the Yeshe Pagoda Courtyard (耶舍塔院) for more than two decades. Faithful elders offered gifts with sweet hearts, coming in droves, and those managing the kitchen and storehouse could not receive them all in time. Afterwards, the master returned all the offerings to the monastery and distributed them to the monks. The master and his fellow disciples wore coarse clothes and ate coarse food. Therefore, he extended himself to others, returned to emptiness through phenomena, searched for subtle points, and delved into important principles. The master once suffered from chest tightness, which could not be relieved by acupuncture or medicine. So he sighed many times in the middle of the night, and a divine being stroked his back, with a strange and frightening shape, and left after a while. From then on, the master exhausted the scriptures, discussed the essentials of the mind, and, with the Vinaya being upright and diligent in upholding it, the events of response and communication are difficult to fully record. Even the mountain deer knew to submit to benevolence and righteousness, and the forest birds knew to imitate auspiciousness. The room of the fire master is not surprising. In the fifth year of Dali (大曆), the master ascended the Five Elders Peak (五老峰), looked out over Pengli Lake (彭蠡), and approached the waterfall, and then created the Lingyun Hermitage (凌雲精舍) as a place for walking meditation, drawing spring water from the side to wash away the delusions of the world, and approaching the pine valleys to seek coolness.'
涼。丹崖云岫勢若屏牖。然趨風望景攀危輦重翼如而至者難以數記。積十餘年乃至大林精廬。淬法刃。燃慧炬。俾夫恂恂圍繞者割其縛。導其迷。洗然而自得。貞元中歸東林戒壇院。以吾道已成。吾教已行。十五年秋七月召門弟子曰。吾隨化還。須臾寂滅。僧﨟五十。報齡七十一。大師精貫六藝。旁達百氏。嘗與故太師魯國公顏真卿．故丞相趙公憬故御史大夫盧公群．今吏部侍郎楊公於陵為參禪之侶。幽鍵洞發。玄言兩得。門人法粲等十餘人傳其教焉。高僧傳志熙怡異跡尤多。而堯佐之文美雅。故錄其文而不載其傳。
十六年逸士劉軻游廬山之黃石巖。遇高僧。異之。因為記曰。古老有言。太極之氣積成山嶽。泄為小瀆。然則匡阜之境其大者乎。庚辰歲。山客劉軻來拾怪異。自麓至頂卻下半里余。次於黃石巖。巖中有棲禪子。不知其幾臘。乃跡其輕重。頗見其宅心之地。及問其住年。但以手指松桂曰。毫髮我植。今環人臂。烏飛兔走。吾復何齒。矧卯戎之昏日。霜炎之凍灰。生落之榮悴。去留之㳂溯。雖云云自彼。而於我蔑如也。於戲。向非巖房峭絕。僧行孤峙。則人境兩失其宜也。復何言哉。觀夫雲煙雜乎履寫。嵐靄生於襟袖。群形浩擾。並人眸子。每煙雨初霽。山光澄練。泠泠仙語如在耳右。況又聳凌競上
【現代漢語翻譯】 現代漢語譯本：
這裡是丹崖和雲霧繚繞的山峰，其氣勢就像屏風和窗戶一樣。然而，那些追逐風光、渴望美景，攀登險峻山路，乘坐沉重車輛，像鳥兒一樣飛來的人，多得難以計數。經過十多年的積累，（大師）最終到達大林精廬，磨礪佛法的利刃，點燃智慧的火炬，使那些恭敬圍繞在他身邊的人，能夠割斷束縛，引導他們走出迷途，讓他們煥然一新，獲得內心的平靜和滿足。貞元年間，（大師）回到東林戒壇院，認為自己的佛法已經修成，自己的教義已經傳播開來。貞元十五年秋七月，（大師）召集門下弟子說：『我將隨著因緣變化而離去。』不久之後就寂滅了。僧臘（僧侶的年齡）五十年，世壽七十一歲。大師精通六藝，廣泛通曉諸子百家的學說。曾經與已故太師魯國公顏真卿（唐代著名書法家、政治家），已故丞相趙公憬，已故御史大夫盧公群，以及現任吏部侍郎楊公於陵等人結為參禪的同伴。他們深入幽微之處，洞察事理，對於玄妙的言論都能心領神會。門人法粲等十餘人傳承了他的教義。高僧傳記載熙怡大師的奇異事蹟很多，但因為堯佐的文章優美典雅，所以只記錄他的文章，而不收錄他的傳記。
貞元十六年，隱士劉軻遊覽廬山的黃石巖，遇到一位高僧，覺得他非常不凡。於是為他寫下了這篇記。古人有話說，太極之氣積聚而成山嶽，散發出來就成為小溪。那麼，匡阜（廬山的別稱）的境界大概就是其中最大的吧。庚辰年，山客劉軻來這裡尋找奇特的景物，從山腳到山頂，又向下走了半里多路，來到了黃石巖。巖石中住著一位禪僧，不知道他修行了多少年。通過觀察他的舉止，可以看出他內心平靜淡泊。問他在這裡住了多少年，他只是指著松樹和桂樹說：『這些都是我親手栽種的，現在已經長到可以環抱了。時光飛逝，我還有什麼可計算年齡的呢？何況世間的變化，寒來暑往，草木枯榮，人生的去留，都與我無關。』唉，如果不是巖石房屋如此險峻，僧人的行為如此孤高，那麼人和環境都會失去它們的適宜之處啊。還說什麼呢？看那雲煙交織在腳下，山嵐霧氣瀰漫在衣袖之間，各種景象紛繁擾亂，一起映入眼簾。每當煙雨初晴，山光變得清澈明亮，清泠的仙語彷彿就在耳邊。更何況還有高聳的山峰爭相向上。
【English Translation】 English version:
Here are the Danxia cliffs and cloud-wreathed peaks, their imposing presence like screens and windows. Yet, those who chase the wind and seek the scenery, climbing perilous paths, riding heavy carriages, arriving like birds, are too numerous to count. After more than a decade of accumulation, (the master) finally arrived at the Great Forest Retreat, sharpening the blade of Dharma, igniting the torch of wisdom, enabling those who respectfully surround him to sever their bonds, guide them out of delusion, allowing them to be refreshed and find inner peace and contentment. During the Zhenyuan era, (the master) returned to the Donglin Ordination Monastery, believing that his Dharma had been cultivated, and his teachings had been disseminated. In the autumn of the fifteenth year of Zhenyuan, (the master) summoned his disciples and said, 'I will depart with the changing conditions.' Soon after, he entered stillness. His monastic age (age as a monk) was fifty years, and his worldly age was seventy-one. The master was proficient in the Six Arts and widely knowledgeable in the teachings of the Hundred Schools of Thought. He once formed a Chan meditation companionship with the late Grand Tutor, Duke Yan Zhenqing of Lu (a famous calligrapher and politician of the Tang Dynasty), the late Prime Minister Zhao Gongjing, the late Grand Censor Lu Gongqun, and the current Vice Minister of the Ministry of Personnel, Yang Gong Yuling. They delved into the subtle and profound, discerning the principles, and comprehending the profound words. More than ten disciples, including Fa Can, inherited his teachings. The Biographies of Eminent Monks record many extraordinary deeds of Master Xiyi, but because Yao Zuo's writing is elegant and refined, only his writing is recorded, and his biography is not included.
In the sixteenth year of Zhenyuan, the recluse Liu Ke traveled to Huangshi Rock on Mount Lu and encountered a high-ranking monk, finding him extraordinary. Therefore, he wrote this account. The ancients said, 'The Qi of Taiji accumulates to form mountains and releases to become streams.' Then, the realm of Kuangfu (another name for Mount Lu) is probably the greatest of them all. In the year of Gengchen, the mountain traveler Liu Ke came here to seek strange and unusual scenery, from the foot of the mountain to the summit, and then down more than half a mile, arriving at Huangshi Rock. In the rock dwells a Chan monk, whose years of practice are unknown. Observing his demeanor, one can see the peace and detachment in his heart. When asked how many years he had lived here, he simply pointed to the pine and osmanthus trees and said, 'These were all planted by my own hand, and now they have grown so large that they can be embraced. Time flies, what is there to calculate my age? Moreover, the changes of the world, the coming and going of cold and heat, the withering and flourishing of plants, the comings and goings of life, are all irrelevant to me.' Alas, if the rock house were not so precipitous and the monk's conduct so solitary, then both the person and the environment would lose their suitability. What more can be said? Look at the clouds and mist intertwined beneath the feet, the mountain haze permeating the sleeves, the myriad forms in chaotic array, all reflected in the eyes. Whenever the smoke and rain have just cleared, the mountain light becomes clear and bright, and the clear and cool voice of the immortals seems to be right beside the ear. What's more, there are towering peaks competing to rise upwards.
冥冥。焉知不能與洪崖接袂。浮丘連駕。盈縮造化。吐納顥氣。絕慚顏于厚面。遠喧卑于臊穢乎。不得而然者。蓋鉤也餌也。名為利鉤。利為名餌。吞鉤食餌。手足羈鎖。彼焉得跳躍於此乎。夫禪子脫去桎梏。四支宣展。動與云無心。靜將石何機。物我一致。端邪徑寒。仆所謂非斯人不能住斯境也。禪師生宜春。姓黃氏。名常進。以師久住。遂以其姓易其巖名焉。
隆興佛教編年通論卷第十九 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十
隆興府石室沙門 祖琇 撰
唐
貞元十七年。南嶽云峰律師法證示寂。師族郭氏。色厲而仁。行峻而周。道廣而不尤。功高而不有。毅然居山之北峰以為儀表。世之所謂賢人大臣者。至南方咸用嚴事。由其內者聞大師之言律義。莫不震動悼懼如聽誓命。由其外者聞大師之稱道要。莫不凄[希*ㄆ]忻踴如獲肆宥。故時推人師則專其首。詔求教宗則冠其位。凡度學者五萬人。壽七十有八。僧臘五十七。河東柳子厚銘其塔。復為之碑曰。乾元元年某月日。皇帝曰。予欲俾慈仁怡愉洽于生人。惟浮圖道允迪。乃命五嶽求厥元德以儀于下。惟茲岳上于尚書。其首曰云峰大師法證。凡蒞事五十年。貞元十七年
【現代漢語翻譯】 現代漢語譯本： 冥冥之中，又怎知不能與洪崖（傳說中的仙人）攜手，與浮丘（傳說中的仙人）同車，順應造化盈虛，吐納天地精華之氣，徹底拋棄厚顏無恥，遠離卑微污穢呢？之所以不能這樣，是因為有鉤和餌的存在。名為利鉤，利為名餌。吞下鉤子，吃下魚餌，手腳被束縛，他們又怎麼能在這裡跳躍呢？那些禪宗弟子，脫去枷鎖，四肢舒展，行動如雲般無心，靜止如石頭般無機。物我合一，端正邪僻的道路都一樣寒冷。我所說的，不是這種人就不能住在這地方啊。這位禪師出生在宜春，姓黃，名常進。因為禪師長久居住在這裡，於是用他的姓來更改這個巖石的名字。
《隆興佛教編年通論》卷第十九 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第二十
隆興府石室沙門 祖琇 撰
唐
貞元十七年，南嶽云峰律師法證圓寂。法證律師俗家姓郭，外表嚴厲而內心仁慈，行為嚴峻而周到，道行廣博而不自誇，功勞很高而不居功。毅然居住在南嶽北峰，作為世人的榜樣。世人所說的賢人大臣，來到南方都用嚴肅的態度對待他，那些在朝廷內部的人，聽到大師講解的律法要義，無不震驚恐懼，如同聽到了誓言命令。那些在朝廷外部的人，聽到大師稱道的精要，無不感到淒涼、喜悅、歡欣鼓舞，如同獲得了赦免。所以當時人們推舉人師，都以他為首；朝廷詔令尋找佛教宗師，都授予他最高的地位。他所度化的學徒有五萬人。享年七十八歲，僧臘五十七年。河東柳宗元為他撰寫了塔銘，又為他寫了碑文，說：乾元元年某月日，皇帝說：朕想要使慈愛仁義的教化普及於百姓，只有佛教的道理可以遵循。於是命令在五嶽尋找具有高尚德行的人，作為天下人的榜樣。只有這位南嶽的云峰大師法證，被尚書推薦上來。他主持事務五十年。貞元十七年
【English Translation】 English version: In the darkness, how do we know that we cannot join hands with Hongya (a legendary immortal), ride together with Fuqiu (a legendary immortal), follow the waxing and waning of creation, inhale the pure Qi of the universe, completely abandon shamelessness, and stay far away from baseness and filth? The reason we cannot do this is because of the existence of hooks and bait. What is called a 'hook of profit' is profit used as bait for fame. Swallowing the hook and eating the bait, one's hands and feet are bound. How can they leap and jump here? Those Chan (Zen) disciples, having cast off their shackles, stretch out their limbs, move like clouds without intention, and are as still as stones without contrivance. Subject and object become one, and the straight and crooked paths are equally cold. What I mean is that only such a person can dwell in such a place. This Chan master was born in Yichun, surnamed Huang, named Changjin. Because the master lived here for a long time, his surname was used to rename this rock.
Longxing Buddhist Annals, Volume 19 卍 New Continued Collection, Volume 75, No. 1512, Longxing Buddhist Annals
Longxing Buddhist Annals, Volume 20
Compiled by Zuxiu, a Shramana (Buddhist monk) of the Stone Chamber in Longxing Prefecture
Tang Dynasty
In the 17th year of the Zhenyuan era, Vinaya Master Fazheng of Yunfeng, Nanyue, passed away. The master's family name was Guo. He was stern in appearance but benevolent in heart, strict in conduct but thorough, broad in his Dao but not boastful, and high in merit but not possessive. He resolutely resided on the North Peak of Nanyue as a model for the world. Those whom the world calls virtuous men and great ministers all treated him with solemn respect when they came to the South. Those within the court, upon hearing the master's exposition of the essential meaning of the Vinaya (Buddhist monastic rules), were all shaken with awe and fear, as if hearing a sworn command. Those outside the court, upon hearing the master's praise of the essential principles, all felt a sense of desolation, joy, and elation, as if receiving a pardon. Therefore, when people at that time recommended a teacher, they all placed him at the head; when the imperial court sought a master of the Buddhist teachings, they bestowed upon him the highest position. He converted 50,000 students. He lived to the age of 78, with 57 years as a monk. Liu Zongyuan of Hedong wrote his epitaph and also wrote a stele inscription for him, saying: On a certain day of a certain month in the first year of the Qianyuan era, the Emperor said: 'I wish to spread the teachings of compassion and benevolence to all people, and only the Buddhist path can be followed. Therefore, I ordered the Five Sacred Mountains to seek out those with the highest virtue to serve as models for the world. Only this Master Fazheng of Yunfeng on Nanyue was recommended by the Ministry of Personnel. He presided over affairs for fifty years. In the seventeenth year of the Zhenyuan era.'
乃沒。其徒曰詮．曰遠．曰振．曰巽．曰素。凡三千餘人。其長老咸來言曰。吾師軌行峻特。器宇弘大。有來受律者吾師示以尊嚴整齊明列義類。而人知其所不為。有來求道者吾師示以高廣通達一其空有。而人知其所必至。元臣碩老稽首受教。髫童毀齒踴躍執役。故從吾師之命而度者凡五萬人。吾師冬不襖裘。饑不豐食。每歲會其類讀群經。俾聖言必出。有以見其大。又率其伍。伐木輦土作佛塔廟洎經典。俾像法益廣。有以見其用。將沒。告門人曰。吾自始學至去世。未嘗有作焉。然後知其動無不虛。靜無不為。生而知未始來。沒而知未始往也。其道備矣。愿刻山石知教之所以大。其詞曰。師之教。尊嚴有耀恭天子之詔維大中以告後學是效。師之德。簡峻淵默柔慧以直。渙焉而不積。同焉而皆得。茲道惟則。師之功。勤勞以庸維奧秘必通。以興祠宮。遐邇攸從。師之族。由號而郭。世德有奕。從佛于釋。師之壽。七十有八。惟終始罔闕。丕冒遺烈。厥徒蒸蒸。惟大教是膺。惟憲言是懲。溥博恢弘。如川之增。如雲之興。如岳之不崩。終古其承之。
十九年。隱士陸羽卒。羽字鴻漸。初為沙門得之水濵。畜之既長。以易自筮。得蹇之漸。曰鴻漸於陸。其羽可用以為儀。乃以陸為姓氏。名而字之。師教以旁行書。答
【現代漢語翻譯】 現代漢語譯本： 乃沒（Naimei，人名）。他的弟子有詮（Quan，人名）、遠（Yuan，人名）、振（Zhen，人名）、巽（Xun，人名）、素（Su，人名）。總共有三千多人。這些長老都來說：『我們的老師行為高尚獨特，氣度恢弘遠大。有來學習戒律的人，我們的老師就用尊嚴、整齊、明晰、條理來教導他們，使人知道什麼是不應該做的。有來尋求佛道的人，我們的老師就用高深、廣博、通達來使空和有達到統一，使人知道什麼是必定能達到的。』朝廷重臣和年長的賢達恭敬地接受教誨，年幼的孩童也踴躍地從事勞役。因此，遵從我們老師的教導而出家的人共有五萬人。我們的老師冬天不穿皮襖，飢餓時不吃豐盛的食物。每年召集他的門徒誦讀各種經典，使聖人的言論必定能夠傳揚。這足以見他的偉大。又率領他的隊伍，砍伐樹木，搬運泥土，建造佛塔寺廟以及抄寫經典，使佛法更加廣泛地傳播。這足以見他的作用。臨終時，告訴門人說：『我從開始學習到去世，未曾有過任何造作。然後才知道他的動沒有不虛的，靜沒有不作為的。生下來就知道未曾開始來，去世就知道未曾開始往。』他的道已經完備了。希望把這些刻在山石上，使人知道教義之所以偉大的原因。碑文說：『老師的教誨，尊嚴而有光輝，恭敬地遵循天子的詔令，用中正之道來告誡後來的學習者，讓他們傚法。老師的德行，簡樸而嚴峻，深沉而沉默，用柔和的智慧來匡正。散佈恩澤而不積聚，相同于道的人都能有所得。這道是唯一的法則。老師的功績，勤勞而平凡，用奧妙的智慧必定能通達，用來興建祠堂宮殿，遠近的人都來遵從。老師的族人，從名號到城郭，世代的德行都有發展，跟隨佛陀而皈依于釋迦。老師的壽命，七十八歲，從始至終沒有缺失，大大地繼承了先人的功業。他的門徒眾多，都以偉大的教義為己任，以規範的言論為警戒，廣泛而恢弘，如同江河的增長，如同雲彩的興起，如同山嶽的不可崩塌，永遠地繼承下去。』 十九年，隱士陸羽去世。陸羽，字鴻漸。起初被僧人從水邊撿到。撫養長大后，用《易經》為自己占卜，得到蹇卦變為漸卦的卦象。卦辭說：『鴻雁漸漸飛向陸地，它的羽毛可以用來作為儀仗。』於是用陸作為姓氏，名之為羽，字之為鴻漸。僧人教他學習旁行書，他回答說：
【English Translation】 English version: Then Naimei (Naimei, a person's name) passed away. His disciples were Quan (Quan, a person's name), Yuan (Yuan, a person's name), Zhen (Zhen, a person's name), Xun (Xun, a person's name), and Su (Su, a person's name). In total, there were more than three thousand people. These elders all came and said, 'Our teacher's conduct is noble and unique, and his demeanor is grand and vast. To those who come to learn the precepts, our teacher instructs them with dignity, order, clarity, and reason, so that people know what should not be done. To those who come to seek the Dao (the Way), our teacher uses profundity, breadth, and thoroughness to unify emptiness and existence, so that people know what can certainly be achieved.' The court's important officials and elderly sages respectfully received the teachings, and young children eagerly engaged in labor. Therefore, those who followed our teacher's teachings and became monks totaled fifty thousand people. Our teacher does not wear fur coats in winter, nor does he eat lavish meals when hungry. Every year, he gathers his disciples to recite various scriptures, so that the words of the sages can certainly be spread. This is enough to show his greatness. He also leads his followers to cut down trees, transport earth, build Buddhist pagodas and temples, and transcribe scriptures, so that the Buddha's teachings can be spread more widely. This is enough to show his usefulness. On his deathbed, he told his disciples, 'From the beginning of my learning until my death, I have never had any artificiality. Only then do I know that his movement is never without emptiness, and his stillness is never without action. Being born, he knows that he never began to come; passing away, he knows that he never began to go.' His Dao is complete. It is hoped that these words will be engraved on the mountain stone, so that people will know the reason for the greatness of the teachings. The inscription says: 'The teacher's teachings are dignified and radiant, respectfully following the emperor's edicts, using the way of righteousness to admonish later learners, so that they can emulate. The teacher's virtue is simple and stern, profound and silent, using gentle wisdom to correct. Spreading grace without accumulating, those who are the same as the Dao can all gain something. This Dao is the only rule. The teacher's merits are diligent and ordinary, using profound wisdom to surely penetrate, used to build ancestral halls and palaces, and people from far and near come to follow. The teacher's clan, from the name to the city, the virtues of generations have developed, following the Buddha and taking refuge in Shakyamuni. The teacher's lifespan was seventy-eight years, from beginning to end without deficiency, greatly inheriting the legacy of his ancestors. His disciples are numerous, all taking the great teachings as their responsibility, taking the normative words as a warning, broad and vast, like the increase of rivers, like the rise of clouds, like the mountains that cannot collapse, forever inheriting it.' In the nineteenth year, the recluse Lu Yu passed away. Lu Yu, whose courtesy name was Hongjian. He was initially found by a monk by the water's edge. After being raised, he divined for himself using the 'Book of Changes', obtaining the hexagram of Jian changing to the hexagram of Jian. The hexagram's commentary says: 'The wild goose gradually flies to the land, its feathers can be used as ceremonial ornaments.' Therefore, he used Lu as his surname, named himself Yu, and styled himself Hongjian. The monk taught him to learn horizontal writing, and he replied:
曰。終鮮兄弟而絕後嗣。得為孝乎。逃去為優人。天寶中大守李齊物異之。授以書。㒵侻陋口吃而辯。上元中隱苕溪。與沙門道標．皎然善。自號桑苧翁。闔門著書。召拜太子文學不就。嗜茶。著茶經三卷。言茶之原之法之具尤備。天益知飲茶矣。時鬻茶者至陶羽形。置置突間祀之為茶神。初開元中有逸人王休者。居太白山。每至冬取溪水。敲其精瑩者煮茗共客飲之。時覺林寺僧志崇取茶三等。以驚雷[竺-二+友]自奉。以萱草帶供佛。以紫茸香待客。赴茶者至以油囊盛其餘滴以歸。復有常伯熊者。因盧全茶詩深信飲茶之益。乃取羽之論復廣著茶功。御史李季卿宣慰江南。知伯熊善煮茶召之。伯熊執器而前。季卿為再舉杯。時又有舉羽者。召之。羽野服挈具而入。季卿不為禮。羽愧之。更著毀茶論。其後尚茶成風。致回紇入朝軀馬市茶焉。
是歲東都聖善寺大師凝公卒。翱林白居易作八漸偈吊之。其序曰。居易嘗求心要于師。師賜教焉。曰觀曰覺曰定曰慧曰明曰通曰濟曰舍。繇是入于耳貫於心。嗚呼。今師之報身則化。師之八言不化。至哉八言。實無生忍觀之漸門也。故自觀至舍次而贊之。廣一言為一偈。謂之八漸偈。蓋欲以發揮師之心教。且明居易不敢失墜也。既而升于堂。禮于床。跪而唱。泣而去。偈曰
【現代漢語翻譯】 現代漢語譯本： 他說：『最終沒有兄弟而斷絕後代，可以算是孝順嗎？』他逃走做了優伶，天寶年間，太守李齊物認為他與衆不同，教他讀書。陸羽外貌醜陋，說話口吃，但很能辯論。上元年間隱居在苕溪，與僧人道標、皎然交好，自號桑苧翁。閉門著書，朝廷徵召授予太子文學的官職，他沒有就任。他嗜好飲茶，著有《茶經》三卷，詳細論述了茶的起源、製作方法和器具，從此天下人都知道飲茶了。當時賣茶的人甚至用陶土製作陸羽的雕像，放置在灶旁祭祀，把他當作茶神。最初，開元年間有個隱士叫王休，住在太白山，每到冬天就取溪水，敲取其中最純凈的冰塊來煮茶，和客人一起飲用。當時覺林寺的僧人志崇將茶葉分為三等，用最好的『驚雷矻』自己享用，用萱草花裝飾佛像，用紫茸香招待客人。來喝茶的人甚至用油囊盛裝剩餘的茶水帶回家。又有常伯熊，因為讀了盧仝的茶詩，深信飲茶的好處，於是參考陸羽的論述，更加廣泛地闡述茶的功效。御史李季卿到江南宣慰，知道伯熊擅長煮茶，就召見了他。伯熊拿著茶具上前，季卿為他再次舉杯。當時又有推薦陸羽的，季卿也召見了他。陸羽穿著鄉野的服裝，帶著茶具進入，季卿沒有以禮相待。陸羽感到慚愧，於是又寫了《毀茶論》。此後，崇尚飲茶成為風氣，甚至導致回紇人入朝，用馬匹來交換茶葉。
這年，東都聖善寺的大師凝公去世。翱林白居易作《八漸偈》來弔唁他，序中說：『我曾經向凝公大師求教佛法要義，大師教導我說：觀、覺、定、慧、明、通、濟、舍。這些教誨進入我的耳朵，貫穿我的內心。唉！如今大師的報身已經化滅，但大師的八字真言不會化滅。這八字真言真是至理名言，是證悟無生法忍的漸進之門啊！所以從觀到舍，依次讚頌，將一字擴充套件為一偈，稱為《八漸偈》，大概是想要發揚大師的心教，並且表明我白居易不敢遺忘失落。』之後，白居易登上佛堂，禮拜靈床，跪著唱誦，哭泣著離去。《八漸偈》說：
【English Translation】 English version: He said, 'To ultimately have no brothers and to end one's lineage, can that be considered filial piety?' He fled and became an actor. During the Tianbao era (742-756 AD), the governor Li Qiwu considered him extraordinary and taught him to read. Lu Yu (name of a person) was ugly and stuttered, but he was eloquent. During the Shangyuan era (760-761 AD), he lived in seclusion in Tiaoxi (name of a place), and was close to the monks Daobiao (name of a monk) and Jiaoran (name of a monk), calling himself Sangzhu Weng (name of a person). He wrote books behind closed doors, and was summoned to be appointed as the literary advisor to the crown prince, but he did not accept. He was fond of tea, and wrote the 'Classic of Tea' (茶經, chá jīng) in three volumes, which described the origin, method, and tools of tea in great detail. From then on, everyone knew about drinking tea. At that time, tea sellers even made clay statues of Lu Yu, placing them next to the stove and worshiping him as the god of tea. Initially, during the Kaiyuan era (713-741 AD), there was a recluse named Wang Xiu (name of a person) who lived in Mount Taibai (name of a mountain). Every winter, he would take water from the stream, break off the purest ice to boil tea, and drink it with guests. At that time, the monk Zhichong (name of a monk) of Jue Lin Temple (name of a temple) divided tea into three grades, using the best 'Jinglei Zhu' (驚雷矻, jīng léi zhú, name of a type of tea) for himself, decorating the Buddha statue with daylilies, and serving guests with purple velvet incense. Those who came for tea even used oil bags to collect the remaining tea and take it home. There was also Chang Boxiong (name of a person), who, because he read Lu Tong's (name of a person) tea poems, deeply believed in the benefits of drinking tea, so he referred to Lu Yu's theories and further elaborated on the effects of tea. The imperial censor Li Jiqing (name of a person) went to Jiangnan (name of a place) to comfort the people, and knowing that Boxiong was good at brewing tea, he summoned him. Boxiong came forward with the tea set, and Jiqing raised his cup again for him. At that time, there was also someone who recommended Lu Yu, and Jiqing summoned him as well. Lu Yu entered in rural clothing, carrying his tea set, and Jiqing did not treat him with courtesy. Lu Yu felt ashamed, so he wrote 'On Destroying Tea' (毀茶論, huǐ chá lùn). After that, the fashion of admiring tea became prevalent, even leading to the Uyghurs (回紇, huí hé) entering the court to trade horses for tea.
That year, the great master Ninggong (凝公, níng gōng) of Shengshan Temple (聖善寺, shèng shàn sì) in Dongdu (東都, dōng dū) passed away. Aolin Bai Juyi (翱林白居易, áo lín bái jū yì) composed the 'Eight Gradual Gathas' (八漸偈, bā jiàn jì) to mourn him. The preface said: 'I once sought the essence of the Dharma from Master Ninggong, and the master taught me: Observation (觀, guān), Awareness (覺, jué), Concentration (定, dìng), Wisdom (慧, huì), Clarity (明, míng), Penetration (通, tōng), Deliverance (濟, jì), and Abandonment (舍, shě). These teachings entered my ears and penetrated my heart. Alas! Now the master's reward body has transformed, but the master's eight words will not transform. These eight words are truly the ultimate truth, the gradual gate to realizing the non-origination forbearance! Therefore, from Observation to Abandonment, I praise them in order, expanding one word into one gatha, called the 'Eight Gradual Gathas', probably wanting to promote the master's heart teaching, and to show that I, Bai Juyi, dare not forget or lose it.' Afterwards, Bai Juyi ascended the hall, paid respects to the bed, knelt and chanted, and left weeping. The 'Eight Gradual Gathas' say:
。觀 以心中眼。觀心外相。從何而有。從何而喪。觀之又觀。則辨真妄。 覺 惟真常在。為妄所蒙。真妄茍辨。覺生其中。不離妄有。而得真空。 定真若不滅。妄即不起。六根之源。湛如止水。是為禪定。乃脫生死。 慧 專之以定。定猶有系。濟之以慧。慧則無滯。如珠在盤。盤定珠慧。 明 定慧相合。合而後明。照彼萬物。物無遺形。如大阛鏡。有應無情。 通 慧至乃明。明則不昧。明至乃通。通則無礙。無礙者何。變化自在。 濟 通力不常。應念而變。二相非有。隨求而見。是大慈悲。以一濟萬。 舍 眾苦既濟。大悲亦舍。苦既非真。悲亦是假。是故眾生。實無度者。
時盤山寶積禪師示徒曰。夫心月孤圓。光吞萬象。光拜照境。境亦非存。光境俱亡。復是何物。禪德譬如擲劍長空。莫論及之不及。斯乃空輪無跡劍刃無虧。若能如是心心無知。全心即佛全佛即人。人佛無異始為道矣。禪德可中學道。似地擎山不知山之孤峻。如石含玉不知玉之無瑕。若如此者是名出家。故導師云。法本不相礙。三際亦復然。所以靈源獨耀。道絕無生。大智非明。真空無跡。真如凡聖皆是夢言。佛及涅槃併爲增語。禪德且須自看。無人替代。三界無法何處求心。四大本空佛依何住。璇機不動寂爾無言。覿面相
【現代漢語翻譯】 現代漢語譯本： 觀：用內心的眼睛觀察。觀察心外的現象，從哪裡產生？又從哪裡消失？反覆觀察，就能辨別真實與虛妄。 覺：只有真常不變的本性存在，被虛妄所矇蔽。如果真與妄能夠分辨清楚，覺悟就會從中產生。覺悟不離開虛妄而存在，從而獲得真空的境界。 定：如果真性不滅，虛妄就不會生起。六根的源頭，清澈如止水。這就是禪定，能夠脫離生死輪迴。 慧：專注于禪定，禪定仍然有束縛。用智慧來輔助，智慧就沒有阻礙。如同寶珠在盤中轉動，盤的穩定在於定，珠的靈動在於慧。 明：禪定和智慧相互結合，結合之後才能產生光明。照耀萬物，萬物沒有遺漏其形態。就像一面巨大的圓鏡，有感應而沒有情感。 通：智慧達到極致才能光明，光明就不會昏昧。光明達到極致才能通達，通達就沒有阻礙。沒有阻礙是什麼？是變化自在。 濟：通達的力量不是永恒不變的，隨著意念而變化。現象的兩種狀態都不是真實存在的，隨著需求而顯現。這是大慈悲，用一個方法來救濟萬物。 舍：眾生的苦難既然已經救濟完畢，大悲之心也應該放下。苦難既然不是真實的，悲憫之心也是虛假的。因此，眾生實際上沒有被救度者。
當時，盤山寶積禪師（Panshan Baoji，唐代禪師）開示弟子說：『心如明月般孤寂而圓滿，光明吞沒萬象。光明照耀境界，境界也不存在。光明和境界都消失了，又是什麼呢？各位禪者，譬如向長空投擲劍，不要去管它是否能及遠。這就像空輪沒有痕跡，劍刃沒有虧損。如果能夠這樣，心心念念都沒有知覺，整個心就是佛，整個佛就是人。人與佛沒有差別，這才開始進入正道啊。各位禪者，學習道就像大地承載山嶽，不知道山的高聳陡峭；如同石頭包含美玉，不知道玉的純潔無瑕。如果像這樣，就叫做出了家。所以導師說：『法的本質是不互相妨礙的，過去、現在、未來三際也是這樣。』因此，靈性的源頭獨自閃耀，道超越了生滅。大智慧不是光明，真空沒有痕跡。真如、凡夫、聖人都是夢中的話語，佛和涅槃都是多餘的言語。各位禪者，要自己去看，沒有人可以代替。三界沒有法，到哪裡去求心？地、水、火、風四大皆空，佛又依靠什麼而住？璇璣靜止不動，寂靜無言，面對面相見。』
【English Translation】 English version: Contemplate: Use the mind's eye to observe. Observe external phenomena, from where do they arise? And from where do they disappear? Observe again and again, and you will distinguish between truth and falsehood. Awareness: Only the true and constant nature exists, obscured by delusion. If truth and falsehood can be clearly distinguished, enlightenment will arise from within. Enlightenment does not exist apart from delusion, thereby attaining the state of emptiness. Concentration: If the true nature does not perish, delusion will not arise. The source of the six senses is clear like still water. This is meditation, which can liberate from the cycle of birth and death. Wisdom: Focus on meditation, but meditation still has constraints. Supplement it with wisdom, and wisdom will be unhindered. Like a pearl spinning on a plate, the stability of the plate lies in concentration, and the agility of the pearl lies in wisdom. Clarity: Meditation and wisdom combine with each other, and only after combination can clarity arise. Illuminate all things, and nothing will be left out of their form. Like a great round mirror, it responds without emotion. Penetration: Wisdom reaches its peak to become clarity, and clarity will not be obscured. Clarity reaches its peak to become penetration, and penetration will be unhindered. What is unhindered? It is transformation at will. Deliverance: The power of penetration is not constant, but changes with intention. The two aspects of phenomena are not real, but appear according to needs. This is great compassion, using one method to deliver all beings. Relinquishment: Since the suffering of all beings has been delivered, great compassion should also be relinquished. Since suffering is not real, compassion is also false. Therefore, in reality, there are no beings to be delivered.
At that time, Chan Master Baoji of Panshan (Panshan Baoji, a Chan master of the Tang Dynasty) instructed his disciples, saying: 'The mind is like a solitary and perfect moon, its light swallowing all phenomena. When the light shines on the realm, the realm also does not exist. When both light and realm disappear, what is it then? Fellow Chan practitioners, it is like throwing a sword into the long sky; do not concern yourselves with whether it reaches or not. This is like an empty wheel without a trace, and the blade of the sword without damage. If you can be like this, with every thought without awareness, the entire mind is the Buddha, and the entire Buddha is the person. There is no difference between person and Buddha; only then do you begin to enter the right path. Fellow Chan practitioners, learning the Way is like the earth supporting mountains, not knowing the mountain's towering steepness; like a stone containing jade, not knowing the jade's flawless purity. If you are like this, it is called leaving home. Therefore, the guide said: 'The essence of the Dharma does not obstruct each other, and the three periods of time—past, present, and future—are also like this.' Therefore, the source of spirituality shines alone, and the Way transcends birth and death. Great wisdom is not brightness, and emptiness has no trace. True suchness, ordinary beings, and sages are all words in a dream; Buddha and Nirvana are all superfluous words. Fellow Chan practitioners, you must look for yourselves; no one can replace you. In the three realms, there is no Dharma; where can you seek the mind? The four great elements—earth, water, fire, and wind—are fundamentally empty; what does the Buddha rely on to dwell? The celestial mechanism is still and unmoving, silent and without words, meeting face to face.'
呈更無餘事。
是歲監察御史柳宗元送浚上人歸淮南。序曰。金仙氏之道。蓋本于孝敬。而後積以眾德。歸於空無。其敷演教戒于中國者。離為異門。曰禪曰法曰律。以誘掖迷濁。世用宗奉其有修整觀行尊嚴法容以儀範於後學者。以為持律之宗焉。上人窮討秘義。發明上乘。奉威儀三千。雖造次必備。嘗以此道宣于江湖之人。江湖之人悅其風而受賜攀慈航望彼岸者蓋千百計。天子聞之徴至闕下。御大明秘殿以問焉。導揚本教頗甚稱旨。京師士眾方且翹然。仰大云之澤以植德本。而上人不勝顧復之恩。退懷省侍之禮。懇迫上乞。遂無以奪。由是杖錫東顧振衣晨往。右司員外郎劉公。深明世典通達釋教。與上人為方外游。始榮其至。今惜其去。於是合郎署之友詩以貺之。退使孺子執簡而序之。因系其詞曰。上人專于律行。恒久彌固。其儀形後學者歟。誨于生靈。觸類蒙福。其積眾德者歟。覲于高堂。視遠如邇。其本孝敬者歟。若然者。是將心歸空無。舍筏登地。固何從而識之乎。古之贈禮必以輕先重。故鄭商之犒先乘韋。魯候之贈后吳鼎。今餞詩之重。皆眾吳鼎也。故乘韋之比。得序而先之。且曰由禮而不敢讓焉。
二十年。南嶽般舟和尚卒。柳子厚作第二碑。其詞曰。佛法至於衡山及津大師始修起律教。由
【現代漢語翻譯】 現代漢語譯本： 呈上再沒有其他事情。
這年，監察御史柳宗元送浚上人（Jun shangren，對僧人的尊稱）返回淮南。序文說：『金仙氏（Jinxian shi，指佛）的教義，大概以孝敬為根本，然後積累各種德行，歸於空無。他將教戒敷演于中國，分為不同的門類，稱為禪、法、律，用來引導迷惑的人。世人因此宗奉。其中有修整儀容、注重觀行、尊崇莊嚴的法相，以此作為後學的典範，被認為是持律的宗師。浚上人窮盡探究秘義，闡明上乘佛法，奉行三千威儀，即使在倉促之間也完備無缺。他曾以此教義宣揚于江湖之人，江湖之人悅服他的風範而接受恩賜，攀登慈航（cihang，佛教用語，比喻普度眾生的佛法）期望到達彼岸的人，大概有成千上百。天子聽聞此事，徵召他到朝廷，在大明秘殿親自詢問他，他弘揚本教，非常合乎旨意。京師的士人和民眾正翹首仰望，希望得到大云（dayun，比喻佛法）的恩澤，以植根本德。而浚上人不能忘懷顧念和報答的恩情，退而懷念省視奉養的禮節，懇切迫切地請求回鄉，最終無法阻止。因此他拄著錫杖向東返回，清晨抖擻衣裳前往。右司員外郎劉公（Liu gong，指劉禹錫），深明世事，通達佛法，與浚上人結為方外之友。起初為他的到來感到榮幸，現在為他的離去感到惋惜。於是聯合郎署的同僚，作詩贈送給他。退而讓童僕拿著簡牘來寫序。因此係上他的詩詞說：『上人專精於律行，恒久而堅定。他的儀容可以作為後學的典範啊！教誨于眾生，觸及之處都蒙受福澤。這是積累眾多德行啊！朝見於高堂，視遠如近。這是以孝敬為根本啊！』如果這樣，那麼是將心歸於空無，捨棄筏子登上陸地。本來又從哪裡認識他呢？古人贈送禮物，一定先輕後重。所以鄭國的商人犒勞軍隊，先用乘韋（chengwei，一種皮革制的車），魯國的國君贈送禮物，後送吳鼎（wuding，青銅鼎）。現在餞別詩的貴重，都超過了吳鼎。所以用乘韋來比喻，得以寫序而排在前面。並且說這是出於禮儀而不敢謙讓啊。
二十年，南嶽般舟和尚（Banzhou heshang，僧人的尊稱）去世。柳子厚（Liu Zihou，指柳宗元）作第二塊碑。碑文說：『佛法傳到衡山，從津大師（Jin dashi，對僧人的尊稱）開始，才開始修習和興起律教。』
【English Translation】 English version: Presenting, there are no other matters.
In this year, the Supervising Censor Liu Zongyuan saw Superior Jun (Jun shangren, an honorific title for monks) off as he returned to Huainan. The preface says: 'The doctrine of the Golden Immortal (Jinxian shi, referring to the Buddha) is probably rooted in filial piety and respect, and then accumulated with various virtues, returning to emptiness and non-being. His exposition of precepts and teachings in China is divided into different schools, called Chan, Dharma, and Vinaya, to guide those who are confused. The world therefore reveres and follows them. Among them are those who cultivate and refine their appearance, emphasize contemplation and practice, and revere the dignified Dharma appearance, using this as a model for later learners, and are regarded as masters of upholding the Vinaya. Superior Jun exhaustively explores the secret meanings, elucidates the supreme vehicle of Buddhism, and observes the three thousand rules of conduct, complete and flawless even in haste. He once proclaimed this doctrine to the people of the Jianghu (Jianghu, literally 'rivers and lakes,' referring to the common people), and the people of the Jianghu were pleased with his demeanor and received his grace, climbing the Compassionate Ferry (cihang, a Buddhist term, a metaphor for the Buddha's teachings that universally save sentient beings) hoping to reach the other shore, probably numbering in the thousands. The Emperor heard of this and summoned him to the court, personally questioning him in the Great Bright Secret Hall, and he promoted his own teachings, which was very much to the Emperor's liking. The scholars and people of the capital are looking forward to receiving the grace of the Great Cloud (dayun, a metaphor for the Buddha's teachings) to plant the roots of virtue. However, Superior Jun cannot forget the kindness of consideration and repayment, and retreats to cherish the etiquette of visiting and serving his parents, earnestly and urgently requesting to return home, which ultimately could not be prevented. Therefore, he returned eastward with his staff, shaking his clothes and departing in the morning. Liu Gong (Liu gong, referring to Liu Yuxi), the Right Assistant Secretary, deeply understood worldly affairs and was well-versed in Buddhism, and became an otherworldly friend with Superior Jun. At first, he felt honored by his arrival, and now he regrets his departure. Therefore, he joined with his colleagues in the secretariat to write poems to send him off. He then had a servant hold the bamboo slips to write a preface. Therefore, he attached his poems, saying: 'Superior Jun is dedicated to the practice of Vinaya, constant and firm. His demeanor can serve as a model for later learners! He teaches sentient beings, and all who are touched receive blessings. This is the accumulation of many virtues! He pays homage in the high hall, seeing the distant as near. This is rooted in filial piety and respect!' If so, then he is returning his mind to emptiness and non-being, abandoning the raft and ascending to land. From where could one originally recognize him? In ancient times, gifts were always given from light to heavy. Therefore, the merchants of Zheng rewarded the army, first with Chengwei (chengwei, a leather-made chariot), and the ruler of Lu gave gifts, later sending Wuding (wuding, bronze cauldrons). Now the value of the farewell poems exceeds the Wuding. Therefore, using Chengwei as a metaphor, it is possible to write a preface and place it first. And it is said that this is out of etiquette and one dares not decline.
In the twentieth year, the Venerable Banzhou (Banzhou heshang, an honorific title for monks) of Mount Nan died. Liu Zihou (Liu Zihou, referring to Liu Zongyuan) wrote the second epitaph. The inscription says: 'Buddhism came to Mount Heng, and from Master Jin (Jin dashi, an honorific title for monks) onwards, the practice and rise of the Vinaya teachings began.'
其壇場而出者為得正法。其大弟子曰日悟和尚。盡得師之道。以補其處為浮圖者。宗世家于零陵蔣姓也。和尚心大而行密。體卑而道尊。以為由定發慧必用毗尼。為之室宇。遂執業于東林恩大師究觀秘義。乃歸傳教。不睹文字懸判深微。登壇蒞事。度比丘眾歲凡千人者三十有七。而道不㥵。以為去凡即聖必以三昧為之軌道。遂服勤于紫霄遠大師修明要奧。得以觀佛浩入性海洞開真源。道場專精長跪右繞不衡不倚凡七日者。百有二十而志不衰。初開光中詔定製度。師乃居本郡龍興寺。肅宗制天下名山置大德七人。茲岳尤重推擇居首。師乃即崇嶺是作精室。辟林莽。刳巖巒。殿舍宏大廓廡修直。不命而獻力。不祈而薦貸。凡南方人顓唸佛三昧者必由於是。命曰般舟臺焉。和尚生十三年而始出家。又九年而受具戒。又十年而處壇場。又三十七年而當貞元二十年正月十七日化于茲室。嗚呼。無得而修故念為實相。不取於法故律為大乘。壞衣不飾。揣食不味。覆薦服役。凡出於生物者擯而勿用。不自知其茲攝取調御。凡歸於正真者動而成群。不自知其教萬行方厲。一性恒如寂用之涯不可得也。有弟子曰景秀。嗣居法會。欲廣其師之德延于罔極。故申明陳辭俾刊之茲碑。銘曰。像教南被。及津而尊。威儀有嚴。載辟其門。吾師是嗣
【現代漢語翻譯】 現代漢語譯本：從這個壇場出來的人，才能真正領悟正法。日悟和尚是他的大弟子，完全繼承了老師的道統。接替他的位置，建造佛塔的人，是零陵蔣家的後代。和尚心胸寬廣而行為謹慎，地位卑微而道德高尚。他認為，要通過禪定生髮智慧，必須依靠戒律（毗尼，Vinaya）。因此，他建造了禪房，並在東林恩大師處研習戒律的精深奧義。之後，他返回傳教，無需文字就能深刻理解佛法的精妙之處。他主持受戒儀式，每年度化的比丘（Bhiksu）多達千人，持續了三十七年，而他的道心沒有絲毫懈怠。他認為，要從凡人轉變為聖人，必須以三昧（Samadhi）為途徑。因此，他勤奮地在紫霄遠大師處修習禪定的重要奧義，得以觀佛，浩瀚地進入自性之海，徹底開啟真如本源。在道場專心致志，長跪並右繞佛像，不偏不倚，持續七天，共一百二十次，而他的意志沒有絲毫衰退。最初，唐德宗（開光中）下詔制定佛教制度，日悟和尚便在本郡龍興寺修行。唐肅宗下令在天下名山設定七位大德高僧，南嶽衡山尤其重要，日悟和尚被推舉為首位。於是，他在崇山峻嶺中建造精舍，開闢林莽，開鑿巖石。殿堂宏偉，廂房寬敞筆直。人們不需命令就主動獻出力量，不需請求就主動提供資助。所有南方專心念佛修習三昧的人，必定會來到這裡。這裡被命名為般舟臺（Pratyutpanna-samadhi）。和尚十三歲出家，又過了九年受具足戒，又過了十年主持受戒儀式，又過了三十七年，在貞元二十年正月十七日，於此室圓寂。唉！因為沒有執著才能修證，所以念即是實相；因為不執取於法，所以戒律才是大乘。他的破舊衣服從不加以修飾，粗糙的食物也吃不出味道。覆蓋身體和鋪墊的物品，凡是出自生物的，都被摒棄不用。他自己沒有意識到，他正在攝取和調伏眾生。凡是歸於正道的，都會聚集而來。他自己沒有意識到，他正在教導萬行，而自性始終如一，寂靜作用的邊際是無法測量的。他的弟子景秀，繼承了他的法會，想要弘揚他老師的德行，使其流傳無窮，所以詳細陳述，希望將這些事蹟刻在石碑上。銘文寫道：佛教的教義向南方傳播，到達這裡而更加尊崇。威儀莊嚴，在這裡開闢了新的門戶。我的老師繼承了佛法。
【English Translation】 English version: Those who emerge from this Mandala (altar, sacred enclosure) are the ones who truly attain the Right Dharma. His great disciple was the monk Riyu (Sun Enlightenment), who fully inherited his teacher's Way. The one who succeeded him and built a stupa (Buddhist monument) was a descendant of the Jiang family from Lingling. The monk had a great heart and discreet conduct, a humble position and revered virtue. He believed that to generate wisdom from Samadhi (concentration), one must rely on Vinaya (discipline). Therefore, he built a meditation chamber and studied the profound meanings of the precepts with Great Master En of Donglin Temple. Afterwards, he returned to preach, able to profoundly understand the subtle aspects of the Dharma without relying on written words. He presided over ordination ceremonies, annually ordaining as many as a thousand Bhiksus (monks), for thirty-seven years, without his resolve wavering. He believed that to transform from an ordinary person into a sage, one must take Samadhi as the path. Therefore, he diligently cultivated the essential mysteries of Samadhi with Great Master Yuan of Zixiao, enabling him to contemplate the Buddha, vast and boundless, entering the sea of self-nature, and thoroughly opening the source of true reality. He dedicated himself to the practice in the Bodhimanda (place of enlightenment), kneeling and circumambulating the Buddha image to the right, without leaning or deviating, for seven days, a total of one hundred and twenty times, without his will diminishing. Initially, during the reign of Emperor Dezong (Kaiguang era), when the Buddhist system was established, the master resided in Longxing Temple in his native prefecture. Emperor Suzong ordered the establishment of seven great virtuous monks in famous mountains throughout the land, with Mount Heng being particularly important, and the master was recommended as the first. Thereupon, he built a hermitage in the lofty mountains, clearing forests and excavating rocks. The halls were grand, and the cloisters were spacious and straight. People offered their strength without being commanded, and provided loans without being requested. All those in the South who single-mindedly practiced Buddha-name recitation and Samadhi would inevitably come here. It was named Pratyutpanna-samadhi Platform. The monk left home at the age of thirteen, received full ordination nine years later, presided over ordination ceremonies ten years later, and passed away in this room on the seventeenth day of the first month of the twentieth year of the Zhenyuan era, after thirty-seven years of teaching. Alas! Because there is no attachment, cultivation is possible, therefore, thought is the true reality; because there is no grasping at the Dharma, the precepts are the Mahayana (Great Vehicle). His worn-out clothes were never adorned, and his coarse food had no flavor. The coverings and bedding, anything derived from living beings, were rejected and not used. He himself did not realize that he was gathering and taming sentient beings. All those who turned to the right path gathered together. He himself did not realize that he was teaching myriad practices, while the self-nature remained constant, and the boundary of its tranquil function was immeasurable. His disciple, Jingxiu, succeeded his Dharma assembly, desiring to propagate his teacher's virtue and extend it infinitely, therefore, he explained and clarified, hoping to have these deeds engraved on this stele. The inscription reads: The teachings of Buddhism spread southward, reaching here and becoming even more revered. With dignified demeanor, he opened its gates. Our teacher inherited the Dharma.
。增浚道源。度眾逾廣。大明群昏。乃興毗尼。微密是論。八萬總結。影於一言。聲聞熙熙。遐邇來奔。如木既拔。有植其根。乃法般舟。奧妙斯存。百億冥會。觀于化元。同道祈祈。功庸以敦。如水斯壅。流之無垠。帝求人師。登我先覺。赫矣明命。表茲靈岳。于彼南阜。齋宮爰作。負揭致貸。時靡要約。袒奮程力。不呼而諾。是刈是鑿。既涂既斫。層架孔碩。以延後學。出不牛馬。服不絮帛。匪安其躬。亦菲其食。勤而不勞。用在恒寂。縱而不傲。在舍恒得。洪融混合。孰究其跡。懿茲遺光。式是嘉則。容㒵住矣。軌儀無極。其徒追思。賡薦茲石。
永貞元年九月。太尉中書令韋皋薨。皋初生。厥父飯僧祈福。忽有應真尊者至。齋畢乳媼抱兒求咒愿。尊者起謂眾曰。此兒諸葛武佞也。它日有美政于蜀。宜以武字之。言訖恍然不見。其後皋游官出處節義功名大概與武侯相類。治蜀二十有一年。封南康郡王。有德在民。四川至令奉祀之。雅好釋氏法。嘉州石像初成。皋為之記。略曰。頭圍千尺。目廣二丈。其餘相好。一一稱是。世美其簡而雅。又嘗訓鸚鵡唸佛。鸚鵡斃。以桑門故事阇維之。得舍利。皋為之記曰。元精以五氣授萬類。雖鱗介毛羽必有感清英純粹者矣。或炳耀離火。或稟其蒼精。皆應乎人文以奉若
【現代漢語翻譯】 現代漢語譯本 增廣疏浚佛法之源，廣度眾生，使更多人脫離愚昧的黑暗。於是興盛毗尼（Vinaya，戒律），精微深奧的教義得以闡述。八萬法門總結為一句話。聲聞（Śrāvaka，聽聞佛法而證悟者）弟子熙熙攘攘，從遠近各地前來歸附。如同樹木被連根拔起，又重新栽種，使其根基穩固。於是般舟三昧（Pratyutpanna-samādhi，一種禪定）的奧妙得以儲存。百億眾生在冥冥之中領會，觀察化生的本源。同道之人虔誠祈禱，功德因此而更加敦厚。如同水流被壅塞，最終將無邊無際地流淌。皇帝尋求人師，於是登用我先覺之人。光輝的詔命，彰顯這靈秀的山嶽。在那南面的山坡上，齋宮開始建造。人們承擔責任，四處借貸，不計較時間，沒有約定。他們赤膊上陣，奮力工作，不用招呼就主動應允。有的砍伐，有的開鑿，有的塗抹，有的修整。多層建築高大堅固，用來接納後來的學子。他們出行不乘坐牛馬，穿著不穿絲綢棉絮。不是爲了安逸自身，吃的也很簡單。勤勞而不覺得辛苦，因為他們的心用在恒久的寂靜上。放縱而不傲慢，因為他們住在寺廟裡，總能獲得內心的平靜。如此洪大融合，誰能徹底瞭解他們的行為？讚美這遺留下來的光輝，作為美好的法則。容貌衰老的僧人住在寺廟裡，遵循著沒有止境的儀軌。他的弟子們追思他的功德，於是再次撰寫這塊石碑。
【English Translation】 English version Expanding and dredging the source of the Dharma, delivering sentient beings extensively, so that more people can escape the darkness of ignorance. Thus, the Vinaya (discipline) flourished, and the subtle and profound teachings were expounded. Eighty-four thousand Dharma gates are summarized in one sentence. Śrāvakas (listeners who attain enlightenment) came in droves from far and near. Like a tree that has been uprooted and replanted, its roots are firmly established. Thus, the profound mystery of Pratyutpanna-samādhi (a type of samadhi) is preserved. Hundreds of millions of beings comprehend in the dark, observing the origin of transformation. Fellow practitioners pray sincerely, and merit is thereby enhanced. Like water that is blocked, it will eventually flow boundlessly. The emperor sought a teacher, and thus employed my enlightened predecessor. The glorious decree manifests this spiritual mountain. On that southern slope, the monastery began to be built. People took on responsibilities and borrowed everywhere, without regard to time or agreement. They bared their arms and worked hard, agreeing without being asked. Some cut down trees, some鑿, some plastered, and some repaired. The multi-story building is tall and strong, to receive later students. They do not travel by cattle or horses, and do not wear silk or cotton. It is not for their own comfort, and they eat very simply. They are diligent without feeling tired, because their minds are focused on constant tranquility. Indulgent without being arrogant, because they live in the temple and always gain inner peace. Such a great fusion, who can completely understand their actions? Praise this legacy of light, as a good rule. The aging monks live in the temple, following endless rituals. His disciples remember his merits, so they write this stone tablet again.
時政則有革彼禽類習乎能言。了空相於不念。留真骨于已斃。殆非元聖示現感於人心。同夫異緣用一真化。前歲有獻鸚鵡鳥者曰。此鳥聲容可觀。音中華夏。有河東裴氏者志樂金仙之道。聞西方有珍禽群嬉和鳴演暢法音。以此鳥名載梵經。智殊常類。意佛身所化。常狎而敬之。始告以六齋之禁。比及辰后非時之食。終夕不視。固可以矯激流俗端嚴梵倫。或教持佛名號曰。當由有念以至無念。則仰首奮翅若承善聽。其後或俾之念佛。則默然而不答。或謂之不念即唱言阿彌陀。歷試如一曾無爽異。余謂其以有念為緣生。無念為真際。緣生不答。以為緣起也。真際雖言。言本空也。每虛室戒曙發和雅音。穆如笙篁靜鼓。天風下上。其音唸唸相續。聞之者莫不洗然而喜善矣。於戲。生有辰乎。緣其盡乎。以今年七月悴爾不懌。七日而甚。馴養者知將盡。乃鳴磬而告曰。將西歸乎。為爾擊磬。爾其存念。每一擊磬一稱彌陀佛。洎十擊磬而十念成。斂翼委足不震不仆掩然而絕。按釋典十念成往生西方。又云得佛慧者歿有舍利。知其說者固不隔殊類哉。遂命以阇維之法焚之。餘燼之末果有舍利十餘粒。炯爾耀目瑩然在掌。識者驚視。聞者駭聽。咸曰茍可以誘迷利世安往而非菩薩之化歟。時有高僧慧觀嘗詣三學山巡禮聖蹟。聞說此鳥涕
【現代漢語翻譯】 現代漢語譯本：當時政事則有改變那些只會學人說話的鳥類的習性。在不執著于念頭中領悟空相的真諦。在已經死去的軀體上留下珍貴的舍利。這大概不是原始的聖人顯現來感動人心，而是用同一種真實的本性來教化不同的生命。前年有人獻上一隻鸚鵡，說：『這鳥的叫聲和姿態都很好看，說的是標準的中國話。』有個河東人裴氏，一心向往金仙之道，聽說西方有珍奇的鳥類成群嬉戲，和諧鳴叫，宣揚佛法，認為這鳥的名字記載在梵文經典中，智慧超凡脫俗，認為它是佛的化身，經常親近並尊敬它。開始告訴它六齋日的禁忌，到了辰時以後，不是吃飯的時間就不吃東西，整晚都不看東西。這確實可以匡正那些浮誇的世俗風氣，使佛門更加莊嚴。有人教它唸佛的名號，說：『應當從有念達到無念。』它就仰起頭，展開翅膀，好像在認真聽講。之後，如果讓它唸佛，它就默默不語。如果對它說『不念』，它就唱出『阿彌陀』。多次試驗都是這樣，沒有絲毫差錯。我認為它把有念當作因緣生起，把無念當作真實的境界。因緣生起所以不回答，是因為它是因緣和合而生起的。真實的境界即使說了，說到底也是空。每當清晨，空蕩蕩的房間里響起和諧優雅的聲音，安靜得像笙和竹，天風從上到下吹拂。那聲音唸唸相續，聽到的人沒有不感到心曠神怡，讚歎美好的。唉！生命有開始的時候嗎？是因緣到了盡頭嗎？今年七月，它突然變得憔悴不快樂，七天後更加嚴重。飼養它的人知道它快要死了，就敲響磬，告訴它說：『要往生西方了嗎？為你敲磬，你要記住。』每敲一下磬就念一聲彌陀佛，敲了十下磬就念成了十念。它收攏翅膀，放下腳，沒有顫抖也沒有倒下，靜靜地死去了。按照佛經的說法，十念可以往生西方，又說得到佛的智慧的人死後會有舍利。知道這些道理的人，確實不會因為物種不同而有所隔閡啊。於是就用阇維（火葬）的方法火化了它。在焚燒后的灰燼中，果然有十幾粒舍利，明亮耀眼，晶瑩剔透地在手掌中。認識的人驚訝地看著，聽到的人震驚地聽著，都說：『如果可以用它來引導迷惑的人，利益世人，那麼無論去哪裡，不是菩薩的化身嗎？』當時有位高僧慧觀，曾經到三學山巡禮聖蹟，聽到這件事後流下了眼淚。 English version: At that time, the political affairs included changing the habits of those birds that only learned to speak human language. Comprehending the true essence of emptiness in non-attachment to thoughts. Leaving behind precious relics from a body that had already died. This was probably not the original sage appearing to move people's hearts, but using the same true nature to teach different lives. The year before, someone presented a parrot, saying, 'This bird's voice and appearance are very pleasing, and it speaks standard Chinese.' There was a person named Pei from Hedong, who was devoted to the path of the Golden Immortal, and heard that in the West there were rare birds playing in groups, harmoniously singing and proclaiming the Dharma, believing that this bird's name was recorded in Sanskrit scriptures, and its wisdom was extraordinary, considering it to be a manifestation of the Buddha, often approaching and respecting it. He began by telling it the prohibitions of the six fast days, and after the hour of Chen (7-9 am), it would not eat food outside of meal times, and would not look at things all night. This could indeed correct those frivolous worldly customs and make the Buddhist community more solemn. Someone taught it to recite the Buddha's name, saying, 'You should go from having thoughts to having no thoughts.' It would raise its head and spread its wings, as if listening attentively. Afterwards, if asked to recite the Buddha's name, it would remain silent. If told 'do not recite,' it would sing 'Amitabha'. Repeated tests were consistent, without any deviation. I believe it took having thoughts as the cause for arising, and having no thoughts as the true realm. It did not answer when there were causes for arising, because it arose from the combination of causes and conditions. Even if the true realm is spoken of, ultimately it is empty. Every morning, a harmonious and elegant sound would echo in the empty room, as quiet as the sheng (笙, a reed pipe wind instrument) and bamboo, with the heavenly wind blowing from above and below. The sound continued from thought to thought, and those who heard it could not help but feel refreshed and praised its beauty. Alas! Does life have a beginning? Is it that the causes and conditions have come to an end? In July of this year, it suddenly became haggard and unhappy, and after seven days it became even more serious. The person who raised it knew it was about to die, so he struck the chime and told it, 'Are you going to be reborn in the West? I will strike the chime for you, you must remember.' Each time he struck the chime, he recited Amitabha Buddha, and after striking the chime ten times, he completed the ten recitations. It folded its wings, put down its feet, did not tremble or fall, and quietly passed away. According to Buddhist scriptures, ten recitations can lead to rebirth in the West, and it is also said that those who attain the wisdom of the Buddha will have relics after death. Those who understand these principles will not be separated by differences in species. So he cremated it using the method of Jhana (cremation). In the ashes after the burning, there were indeed more than ten relics, bright and dazzling, crystal clear in the palm of his hand. Those who knew it looked at it in surprise, and those who heard it listened in shock, all saying, 'If it can be used to guide the confused and benefit the world, then wherever it goes, is it not a manifestation of a Bodhisattva?' At that time, the eminent monk Huiguan, who had visited Sanxue Mountain to pay homage to the sacred sites, shed tears after hearing about this.
【English Translation】 At that time, the political affairs included changing the habits of those birds that only learned to speak human language. Comprehending the true essence of emptiness in non-attachment to thoughts. Leaving behind precious relics from a body that had already died. This was probably not the original sage appearing to move people's hearts, but using the same true nature to teach different lives. The year before, someone presented a parrot, saying, 'This bird's voice and appearance are very pleasing, and it speaks standard Chinese.' There was a person named Pei from Hedong, who was devoted to the path of the Golden Immortal, and heard that in the West there were rare birds playing in groups, harmoniously singing and proclaiming the Dharma, believing that this bird's name was recorded in Sanskrit scriptures, and its wisdom was extraordinary, considering it to be a manifestation of the Buddha, often approaching and respecting it. He began by telling it the prohibitions of the six fast days, and after the hour of Chen (7-9 am), it would not eat food outside of meal times, and would not look at things all night. This could indeed correct those frivolous worldly customs and make the Buddhist community more solemn. Someone taught it to recite the Buddha's name, saying, 'You should go from having thoughts to having no thoughts.' It would raise its head and spread its wings, as if listening attentively. Afterwards, if asked to recite the Buddha's name, it would remain silent. If told 'do not recite,' it would sing 'Amitabha'. Repeated tests were consistent, without any deviation. I believe it took having thoughts as the cause for arising, and having no thoughts as the true realm. It did not answer when there were causes for arising, because it arose from the combination of causes and conditions. Even if the true realm is spoken of, ultimately it is empty. Every morning, a harmonious and elegant sound would echo in the empty room, as quiet as the sheng (笙, a reed pipe wind instrument) and bamboo, with the heavenly wind blowing from above and below. The sound continued from thought to thought, and those who heard it could not help but feel refreshed and praised its beauty. Alas! Does life have a beginning? Is it that the causes and conditions have come to an end? In July of this year, it suddenly became haggard and unhappy, and after seven days it became even more serious. The person who raised it knew it was about to die, so he struck the chime and told it, 'Are you going to be reborn in the West? I will strike the chime for you, you must remember.' Each time he struck the chime, he recited Amitabha Buddha, and after striking the chime ten times, he completed the ten recitations. It folded its wings, put down its feet, did not tremble or fall, and quietly passed away. According to Buddhist scriptures, ten recitations can lead to rebirth in the West, and it is also said that those who attain the wisdom of the Buddha will have relics after death. Those who understand these principles will not be separated by differences in species. So he cremated it using the method of Jhana (cremation). In the ashes after the burning, there were indeed more than ten relics, bright and dazzling, crystal clear in the palm of his hand. Those who knew it looked at it in surprise, and those who heard it listened in shock, all saying, 'If it can be used to guide the confused and benefit the world, then wherever it goes, is it not a manifestation of a Bodhisattva?' At that time, the eminent monk Huiguan, who had visited Sanxue Mountain to pay homage to the sacred sites, shed tears after hearing about this.
淚悲泣。請以舍利于靈山。用陶甓建塔旌異之。余謂此禽存而有道。歿而有徴。古之所以通聖賢階至化者。女蝸蛇軀以嗣帝。中衍鳥身而建侯。紀乎𠕋書。其誰曰語怪。而況此鳥有弘于道流。聖證昭昭。胡可默已。是用不愧。直書于辭。
是歲八月。順宗遜於位。皇太子立是為憲宗。初順宗嘗在東宮問佛光如滿禪師曰。佛從何方來。滅向何方去。既言常住世。今佛在何處。答曰。佛從無為來。滅向無為去。法身等虛空。常住無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更勿生疑慮。帝又問曰。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河及大海。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。滿復答曰。佛體本無為。迷性妄分別。法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未曾生。滅亦未曾滅。了見無心處。自然無法說。帝聞大悅。又嘗問心要于清涼國師。國師答之。其略曰。至道本乎其心。心法本乎無住。無住心體。靈知不昧。性相寂然。包含德用。該攝內外。能深能廣。非有非空。不生不滅。無終無始。求之而不得。棄之而不離。迷現量則惑苦紛
【現代漢語翻譯】 現代漢語譯本：我為之流淚悲泣。請將舍利供奉在靈鷲山（Grdhakuta，又名鷲峰山，是釋迦牟尼佛說法的著名地點）。用陶瓦磚石建造佛塔來彰顯它的不凡之處。我認為這隻鳥活著時就具有道性，死後還顯現出徵兆。古代那些通達聖賢之道，達到化境的人，如女媧（Nüwa，中國神話中的創世女神）以蛇的身體繼承帝位，中衍（Zhong Yan，少昊之子）以鳥的身份被封為諸侯。記載在古代典籍中，誰會說是怪誕之談呢？更何況這隻鳥對於弘揚佛法有很大的功勞，聖蹟昭然，怎麼可以沉默不語呢？因此我不感到慚愧，直接將這些記錄在文章中。
這一年八月，順宗（Shunzong，唐朝皇帝）退位，皇太子繼位，是為憲宗（Xianzong，唐朝皇帝）。當初順宗還在東宮時，曾問佛光如滿禪師（Foguang Ruman Chanshi）說：『佛從何方來，滅向何方去？既然說常住於世，那麼現在的佛在哪裡？』禪師回答說：『佛從無為而來，滅向無為而去。法身等同虛空，常住在無心之處。有念歸於無念，有住歸於無住。來是爲了眾生而來，去是爲了眾生而去。清凈真如之海，湛然不動，本體常住。智者應當善於思惟，不要再生起疑惑。』皇帝又問：『佛在王宮出生，在雙林（Shuanglin，指拘尸那迦的娑羅雙樹林，佛陀涅槃之地）滅度，住世四十九年，又說沒有法可說。山河以及大海，天地以及日月，時至都會歸於消亡，誰說不生不滅？疑惑之情就像這樣，智者應當善於分辨。』如滿禪師再次回答說：『佛的本體本來就是無為的，是迷惑的本性妄加分別。法身等同虛空，未曾有過生滅。有緣時佛就出世，無緣時佛就入滅。處處化度眾生，猶如水中的月亮。不是常有也不是斷滅，不是生也不是滅。生也未曾真正生過，滅也未曾真正滅過。了見無心之處，自然就沒有什麼法可說。』皇帝聽后非常高興。又曾經向清涼國師（Qingliang Guoshi）請教心要，國師回答的大意是：『至道根本在於心，心法根本在於無住。無住的心體，靈明覺知而不昏昧，自性與現象寂靜安然，包含著德行與作用，涵蓋內外。能深能廣，非有非空，不生不滅，無終無始。尋求它卻不可得，拋棄它卻不曾離開。迷惑于現象就會陷入困苦紛'
【English Translation】 English version: I weep and grieve for it. Please enshrine the relics at Vulture Peak (Grdhakuta, also known as Eagle Peak, a famous place where Shakyamuni Buddha preached). Build a pagoda with pottery bricks to manifest its extraordinariness. I believe that this bird possessed the nature of the Tao while alive, and showed omens after death. Those in ancient times who attained the way of sages and reached the realm of transformation, such as Nüwa (Nüwa, the Chinese mythological goddess of creation) inheriting the throne with a snake's body, and Zhong Yan (Zhong Yan, son of Shaohao) being enfeoffed as a feudal lord with the identity of a bird. Recorded in ancient books, who would say it is a strange tale? Moreover, this bird has made great contributions to promoting the Dharma, and the sacred evidence is clear, how can I remain silent? Therefore, I am not ashamed to directly record these in writing.
In the eighth month of this year, Emperor Shunzong (Shunzong, an emperor of the Tang Dynasty) abdicated, and the crown prince ascended the throne, becoming Emperor Xianzong (Xianzong, an emperor of the Tang Dynasty). Initially, when Emperor Shunzong was still in the Eastern Palace, he asked Zen Master Foguang Ruman (Foguang Ruman Chanshi): 'From what direction does the Buddha come, and towards what direction does he go to extinction? Since it is said that he constantly abides in the world, where is the Buddha now?' The Zen master replied: 'The Buddha comes from non-being, and goes to extinction towards non-being. The Dharmakaya is equal to emptiness, and constantly abides in the place of no-mind. Thoughts return to no-thought, and dwelling returns to non-dwelling. Coming is for the sake of sentient beings, and going is for the sake of sentient beings. The pure and tranquil ocean of Suchness, serene and unmoving, the essence constantly abides. The wise should contemplate well, and not give rise to further doubts.' The emperor then asked: 'The Buddha was born in the royal palace, and entered extinction in the Shuanglin (Shuanglin, referring to the twin Sala trees in Kushinagar, the place of the Buddha's Nirvana), lived in the world for forty-nine years, and also said that there is no Dharma to be spoken. Mountains and rivers, as well as the great ocean, heaven and earth, as well as the sun and moon, will all return to extinction when the time comes, who says there is no birth and death? Doubts are like this, the wise should discern well.' Zen Master Ruman replied again: 'The Buddha's essence is originally non-being, it is the deluded nature that makes false distinctions. The Dharmakaya is equal to emptiness, and has never had birth or death. When there is affinity, the Buddha appears in the world, when there is no affinity, the Buddha enters extinction. Transforming sentient beings everywhere, like the moon in the water. It is neither permanent nor annihilation, neither birth nor death. Birth has never truly been born, and death has never truly died. Clearly seeing the place of no-mind, naturally there is no Dharma to be spoken.' The emperor was very pleased to hear this. He also once asked National Teacher Qingliang (Qingliang Guoshi) about the essentials of the mind, and the National Teacher's reply was roughly: 'The ultimate Tao is rooted in the mind, and the Dharma of the mind is rooted in non-dwelling. The mind-essence of non-dwelling, is spiritually aware and not confused, the nature and phenomena are tranquil and serene, containing virtue and function, encompassing both inside and outside. It can be deep and broad, neither existent nor non-existent, neither born nor dying, without beginning or end. Seeking it, one cannot obtain it, abandoning it, one never leaves it. Being deluded by phenomena leads to suffering and confusion.'
然。悟真性則空明廓徹。雖即心即佛。唯證者方知。然有證有知。則慧日沉沒于有地。若無照無悟。則昏迷掩芘于空門。若一念不生。則前後際斷。照體獨立。物我皆如。直造心源。無智無得。不取不捨。無對無修。然迷悟相依。真妄相待。若求真去妄。如棄影勞形。若體妄即真。似處陰影滅。若無心忘照則萬慮都捐。若任運寂知則眾行爰啟。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙亡知寂。論觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂。真知無知。以知寂不二之一心。契空有雙亡之中道。
元和二年。詔鵝湖大義禪師入麟德殿論義。帝臨聽。有法師問何謂四諦。答曰。聖上一帝。三諦何在。又問。欲界無禪。禪居色界。此土憑何而立。答曰。法師只知欲界無禪。不知禪界無慾。曰如何是禪。義以手點空。法師無對。帝笑曰。法師講無窮經論。只這一點尚不柰何。義卻問眾師曰。行住坐臥畢竟以何為道。有對知者是道。義曰。不可以智知。不可以識識。安得知者是道。有對無分別是道。義曰。善能分別諸法相。于第一義而不動。安得無分別是道乎。有對四禪八定是道。義曰。佛身無為。不墮諸數。安得四禪八定是道耶。復有數人致對。義皆乘機挫之。即舉順
【現代漢語翻譯】 現代漢語譯本： 是的。領悟真如自性，則內心空明澄澈。雖然說即心即佛，但只有親身證悟的人才能真正明白。然而，如果執著于證悟和知見，智慧之光就會沉沒于有為的境界。如果沒有任何觀照和領悟，就會被昏昧無知遮蔽于空無之門。如果一念不生，那麼過去和未來之間的界限就會斷絕，照體獨立存在，萬物與我皆如實相。直接探尋心之本源，不執著于智慧和得失，不取捨任何事物，沒有對立，無需修飾。然而，迷惑和覺悟相互依存，真實和虛妄相互對待。如果想要追求真實而去除虛妄，就像拋棄自己的影子而徒勞奔波。如果體悟虛妄即是真實，就像身處陰影之中，陰影自然消滅。如果無心而忘卻觀照，那麼所有的思慮都會消失。如果順其自然地保持寂靜的覺知，那麼所有的行為都會由此開啟。放開胸懷，任憑事物來去，靜靜地觀察覺知其源頭和流向。言語和沉默都不會失去玄妙的真理，行動和靜止都未曾離開法界的範圍。停止言語，就能同時忘卻知見和寂靜。談論觀照，就能同時照亮寂靜和知見。親身證悟的境界無法向他人展示，闡述道理，如果不是親身證悟就無法理解。因此，領悟寂靜，實則並無寂靜可言；真正知曉，實則並無知曉可言。以知與寂不二的真心，契合空與有雙雙泯滅的中道。
元和二年，皇帝下詔讓鵝湖大義禪師進入麟德殿辯論佛法。皇帝親自聽講。有法師問：『什麼是四諦（苦、集、滅、道，佛教的基本教義）？』大義禪師回答說：『聖上您是唯一的帝王，哪裡還有三諦呢？』又問：『欲界（眾生有情慾和物質慾望的生存領域）沒有禪定，禪定居住在**，那麼這個國土憑藉什麼而存在呢？』大義禪師回答說：『法師只知道欲界沒有禪定，卻不知道禪定的境界沒有慾望。』法師問：『什麼是禪？』大義禪師用手指向天空。法師無言以對。皇帝笑著說：『法師講解了無數的經論，卻連這一點都無法應對。』大義禪師反問眾位法師說：『行、住、坐、臥，究竟以什麼作為道？』有人回答說：『知覺就是道。』大義禪師說：『道不可以智慧來認知，不可以意識來識別，怎麼能說知覺就是道呢？』有人回答說：『沒有分別就是道。』大義禪師說：『善於分辨諸法的表象，卻在第一義（最高的真理）上不動搖，怎麼能說沒有分別就是道呢？』有人回答說：『四禪八定（佛教的禪定境界）就是道。』大義禪師說：『佛身是無為的，不屬於任何數量，怎麼能說四禪八定就是道呢？』又有幾個人提出不同的回答，大義禪師都隨機應變地駁倒了他們。隨即舉起順...
【English Translation】 English version: Yes. When one awakens to the true nature, the mind becomes clear and vast. Although it is said that 'mind is Buddha,' only those who have personally realized it truly understand. However, if one clings to realization and knowledge, the light of wisdom will sink into the realm of conditioned existence. If there is no illumination or understanding, one will be obscured by ignorance and delusion in the gate of emptiness. If a single thought does not arise, then the boundary between past and future is severed, and the illuminating essence stands alone. All things and I are as they truly are. Directly explore the source of the mind, without clinging to wisdom or gain, without accepting or rejecting anything, without opposition, and without the need for cultivation. However, delusion and enlightenment are interdependent, and truth and falsehood are relative. If one seeks truth by eliminating falsehood, it is like chasing one's shadow in vain. If one realizes that falsehood is truth, it is like being in the shadows, and the shadows naturally disappear. If one is without mind and forgets to illuminate, then all thoughts will vanish. If one naturally maintains silent awareness, then all actions will arise from it. Open your mind, let things come and go as they may, and quietly observe and be aware of their source and flow. Speech and silence do not lose the subtle truth, and action and stillness have never left the realm of Dharma. When speech ceases, both knowledge and stillness are forgotten. When discussing contemplation, both stillness and knowledge are illuminated. The state of personal realization cannot be shown to others, and the principles cannot be understood without personal realization. Therefore, realizing stillness, there is actually no stillness to speak of; truly knowing, there is actually no knowing to speak of. With the one mind that is not two of knowing and stillness, one aligns with the Middle Way where emptiness and existence are both extinguished.
In the second year of Yuanhe era, the Emperor issued an edict for Chan Master Da Yi of Ehu to enter the Linde Hall to debate Buddhist doctrines. The Emperor listened in person. A Dharma master asked: 'What are the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation, the basic teachings of Buddhism)?' Chan Master Da Yi replied: 'Your Majesty is the sole Emperor, where are the three truths?' He also asked: 'The Desire Realm (the realm of existence where beings have desires and material cravings) has no Dhyana (meditation), Dhyana resides in **, so what does this land rely on to exist?' Chan Master Da Yi replied: 'The Dharma master only knows that the Desire Realm has no Dhyana, but does not know that the realm of Dhyana has no desire.' The Dharma master asked: 'What is Dhyana?' Chan Master Da Yi pointed to the sky with his hand. The Dharma master was speechless. The Emperor smiled and said: 'The Dharma master has lectured on countless scriptures, but cannot even respond to this one point.' Chan Master Da Yi asked the Dharma masters in return: 'Walking, standing, sitting, and lying down, what is ultimately taken as the Dao?' Someone replied: 'Awareness is the Dao.' Chan Master Da Yi said: 'The Dao cannot be known by wisdom, nor can it be recognized by consciousness, how can you say that awareness is the Dao?' Someone replied: 'Non-discrimination is the Dao.' Chan Master Da Yi said: 'Being skilled at distinguishing the appearances of all dharmas, yet remaining unmoved in the First Principle (the highest truth), how can you say that non-discrimination is the Dao?' Someone replied: 'The Four Dhyanas and Eight Samadhis (states of meditative absorption in Buddhism) are the Dao.' Chan Master Da Yi said: 'The Buddha's body is unconditioned and does not belong to any number, how can you say that the Four Dhyanas and Eight Samadhis are the Dao?' Several other people offered different answers, and Chan Master Da Yi refuted them all with skillful means. Then he raised Shun...
宗嘗問尸利禪師大地眾生如何得見性成佛去。尸利對曰。佛性如水中月。可見不可取。因謂帝曰。佛性非見必見。水中月如何捉取。帝卻問如何是佛性。答曰不離陛下所問。憲宗默契玄旨。由是益重禪宗。
時寒山子者。不知其氏族鄉里。隱於臺州唐興縣寒巖。故父老以寒山子稱之。為人臞野。好冠樺皮冠。著木履。裘納襤褸。狀若風狂。笑歌自若。其所居近天臺國清寺。寺僧豐干者亦非常人也。每自薪水。力于杵臼。以給眾用。與寒山子為方外友。先是豐干嘗行赤城道中。偶聞兒啼草萊間。往視之。見孩童約十餘歲。問其鄉黨。初無言對。心異之。引歸寺。令掃除。以其得之於野。因名之曰拾得。既長。頭陁苦行精敏絕倫。其為豐干．寒山所器。與之偕游。三人者相得歡甚。寺僧皆訝之。然中心疑而莫之省也。拾得日常滌器。冀有殘䐹著以個留餌。寒山二子皆能詩。或時戲村保。寓事感懷輒有詩以見意。或書石壁。或樹葉間。或酒肆中。語皆超邁絕塵。雖古名流未能彷彿也。其自述云。元非隱逸士。自號山林人。在魯蒙白幘。且愛褁疏巾。道有巢許操。恥為堯舜臣。獼猴罩帽子。非學避風塵。又曰。欲得安居處。寒山可長保。微風吹幽松。近聽聲愈好。不有班白人。喃喃誦黃老。十年歸不得。忘卻來時道。又
【現代漢語翻譯】 現代漢語譯本： 憲宗皇帝曾經問尸利禪師：『大地上的眾生如何才能明心見性，最終成佛呢？』尸利禪師回答說：『佛性就像水中的月亮，可以看見卻無法真正 पकड़取。』接著，尸利禪師對憲宗皇帝說：『佛性並非一定要親眼看見才能領悟，就像水中的月亮，又怎麼能真正 पकड़取呢？』憲宗皇帝反問道：『那麼，什麼是佛性呢？』尸利禪師回答說：『佛性不離陛下您所問的問題本身。』憲宗皇帝心領神會，因此更加敬重禪宗。
當時有位寒山子（姓名不詳，意為居住在寒山的人），不知道他的姓氏和家鄉在哪裡，隱居在臺州唐興縣的寒巖。所以當地的老人們就稱他為寒山子。他身材清瘦，行為粗獷不羈，喜歡戴樺樹皮做的帽子，穿木屐，身穿破舊的皮襖，看起來像個瘋子，經常自顧自地唱歌。他居住的地方靠近天臺山的國清寺。國清寺里有位名叫豐乾的僧人，也不是個普通人。他每天自己劈柴挑水，努力地舂米磨面，來供給寺里的日常用度。他和寒山子是方外之友（世俗之外的朋友）。
在此之前，豐干曾經走在赤城山的路上，偶然聽到草叢裡有嬰兒的哭聲。前去檢視，發現一個十多歲的孩子。詢問他的家鄉和身世，孩子一開始不說話。豐干覺得這個孩子很特別，就把他帶回寺里，讓他負責打掃衛生。因為是在野外撿到的，所以給他取名叫拾得（意為撿來的）。拾得長大后，頭陀苦行，精進敏銳，非常出色。豐乾和寒山都很器重他，經常和他一起遊玩。他們三個人相處得非常融洽。寺里的僧人都覺得奇怪，但心裡疑惑，卻沒有人真正明白。
拾得每天負責清洗餐具，希望能夠留下一些殘羹剩飯來餵養烏鴉。寒山和拾得都擅長寫詩。他們有時戲弄村裡的百姓，有時借事物來抒發自己的感慨，總是用詩歌來表達自己的心意。他們的詩或寫在石壁上，或寫在樹葉上，或寫在酒館裡。詩句都超凡脫俗，即使是古代的名流也難以企及。寒山子自己說：『我本來就不是隱逸之士，只是自號山林之人。在魯地曾經戴著白色的頭巾，也喜歡包著粗布的頭巾。我的道義有如巢父、許由一般，以做堯舜之臣為恥。就像獼猴戴帽子一樣，並非爲了學習避風塵。』他還說：『想要得到安居的地方，寒山可以長久地保全。微風吹拂著幽靜的松樹，靠近了聽，聲音更加美妙。如果沒有頭髮斑白的老人，低聲吟誦著黃老之學。我已經有十年回不去了，忘記了來時的道路。』
【English Translation】 English version: Emperor Xianzong once asked Zen Master Shili: 'How can all sentient beings on earth see their nature and attain Buddhahood?' Shili replied: 'Buddha-nature is like the moon in the water, visible but not graspable.' Then, Shili said to the Emperor: 'Buddha-nature does not necessarily need to be seen to be understood. How can the moon in the water be truly grasped?' Emperor Xianzong asked in return: 'Then, what is Buddha-nature?' Shili replied: 'Buddha-nature is inseparable from the question Your Majesty has asked.' Emperor Xianzong understood the profound meaning, and therefore respected Zen Buddhism even more.
At that time, there was a person named Hanshanzi (meaning 'person living in Cold Mountain,' name unknown), whose surname and hometown were unknown, who lived in seclusion in Hanyan (Cold Cliff) in Tangxing County, Taizhou. Therefore, the local elders called him Hanshanzi. He was thin and uninhibited, liked to wear a birch bark hat, wooden clogs, and a tattered fur coat, looking like a madman, often singing to himself. He lived near Guoqing Temple on Mount Tiantai. A monk named Fenggan in Guoqing Temple was also no ordinary person. He chopped firewood and carried water himself every day, diligently pounding rice and grinding flour to supply the daily needs of the temple. He and Hanshanzi were friends beyond the mundane world.
Before this, Fenggan was walking on the road to Chicheng Mountain when he accidentally heard a baby crying in the grass. He went to check and found a child about ten years old. He asked about his hometown and background, but the child did not speak at first. Fenggan felt that this child was special, so he took him back to the temple and had him clean. Because he was found in the wild, he named him Shide (meaning 'picked up'). When Shide grew up, he practiced asceticism diligently and was exceptionally sharp and perceptive. Fenggan and Hanshan valued him greatly and often played with him. The three of them got along very well. The monks in the temple found it strange, but they were suspicious in their hearts, and no one really understood.
Shide was responsible for washing the dishes every day, hoping to leave some leftovers to feed the crows. Hanshan and Shide were both good at writing poetry. Sometimes they teased the villagers, and sometimes they expressed their feelings through things, always using poetry to express their thoughts. Their poems were either written on stone walls, or on leaves, or in taverns. The verses were all extraordinary and transcendent, and even famous figures of ancient times could not match them. Hanshanzi himself said: 'I was never a recluse, just calling myself a man of the mountains and forests. In Lu, I used to wear a white turban, and I also liked to wrap a coarse cloth turban. My morality is like that of Chao Fu and Xu You, and I am ashamed to be a minister of Yao and Shun. Just like a monkey wearing a hat, it is not to learn to avoid the wind and dust.' He also said: 'If you want to find a place to live in peace, Cold Mountain can be preserved for a long time. The breeze blows through the quiet pine trees, and the sound is even more beautiful when you listen closely. If there are no old men with white hair, murmuring the teachings of Huang-Lao. I have not been able to return for ten years, and I have forgotten the way I came.'
曰。有身與無身。是我復非我。如此審思量。遷延倚巖坐。足間青草生。頂上紅塵墮。以見世間人。靈床施酒果。又曰。玉堂掛珠簾。中有嬋娟子。顏貌勝神仙。容華若桃李。東家春霧合。西舍秋風起。更足三十年。還如甘蔗滓。其句語若此者甚伙。拾得嘗掌供獻。至食時對佛而食。又于憍陳如像前訶斥之曰。小根敗種何為者耶。寺僧深怪之。不使直供。又伽藍神粥飯多為烏鳶所殘。拾得杖擊神而嫚罵曰。汝食猶不能護。焉能護伽藍乎。神遍夢寺僧曰。拾得鞭我。至旦㸦以語。及一一皆同。由是眾駭之。豐幹出雲遊。貞元末閭丘胤出守臺州。欲之官。俄病頭風。名醫莫瘥。豐干偶至其家。自謂善療此疾。閭丘聞而見之。干命水噀濡之。須臾所苦頓除。因是大喜。甚加敬焉。問所從來。曰天臺國清。曰彼有賢達否。曰有之。然不可以世故求也。寒山．拾得吉利．普賢示跡。二子混於國清。公若之官。當就見。不宜后也。閭丘南來上事。未久入寺訪豐干遺蹟。但見茆宇蕭條虎伏舍側。復入寺謁二大士。寺僧引至后廚。閭丘拜謁二。大士起走曰。饒舌彌陀汝不識。禮我何為。遽返寒巖。次日閭丘令遺贈。寒山見使至罵曰。賊賊。遂隱入巖石。拾得亦潛去。后不知終。
論曰。昔寶覺心禪師嘗命太史山谷道人和寒山子詩
【現代漢語翻譯】 現代漢語譯本： 有人問：『有身體和沒有身體，這個『我』存在還是不存在？』他只是仔細地思考，然後慢慢地靠在巖石上坐著。腳邊的青草生長，頭頂上紅色的塵土掉落。他看到世間的人，在靈位前擺放酒和水果祭拜。他還說：『華麗的廳堂掛著珠簾，裡面住著美麗的女子，容貌勝過神仙，美麗如同桃花李花。東邊人家春霧瀰漫，西邊人家秋風吹起。再過三十年，（她們）也就像甘蔗渣一樣。』類似這樣的話非常多。 拾得經常負責掌管供品，到了吃飯的時候，就對著佛像吃飯。又在憍陳如（Ajnatakaundinya，佛教最早的五比丘之一）的塑像前呵斥說：『小根敗種，你有什麼用呢？』寺廟裡的僧人非常奇怪他，不讓他直接供奉。而且伽藍神（Sangharama，寺院的守護神）的粥飯經常被烏鴉老鷹吃掉，拾得就用棍子打伽藍神，謾罵說：『你連自己吃的都保護不了，怎麼能保護伽藍呢？』伽藍神到處託夢給寺廟裡的僧人說：『拾得鞭打我。』到早晨，僧人們互相講述這件事，發現每個人做的夢都一樣。因此大家都感到震驚。 豐干（Fenggan，唐代天臺山國清寺僧人）出外雲遊。貞元年間，閭丘胤（Lüqiu Yin，唐代官員）出任臺州太守，準備上任時，突然得了頭痛病，名醫都治不好。豐干偶然來到他家，自稱擅長治療這種疾病。閭丘胤聽說后就接見了他。豐干讓人用水噴灑他的頭部，一會兒，他的痛苦就完全消除了。因此非常高興，對他非常尊敬。問他從哪裡來，他說：『天臺山國清寺。』閭丘胤問：『那裡有賢達的人嗎？』豐干說：『有，但是不能用世俗的方法去求見。寒山（Hanshan，唐代詩人、隱士）、拾得（Shide，唐代詩僧）是吉利菩薩（吉祥天女，Lakshmi）、普賢菩薩（Samantabhadra）示現的。這兩個人混跡在國清寺。您如果去上任，應當去拜見他們，不應該拖延。』 閭丘胤南下處理公務，不久後到國清寺拜訪豐乾的遺蹟，只見茅屋簡陋，老虎趴在屋子旁邊。他又進入寺廟拜見寒山、拾得二位大士。寺里的僧人把他領到后廚。閭丘胤拜見二位大士，二位大士起身跑開說：『多嘴的阿彌陀佛（Amitabha），你不認識我，拜我幹什麼？』隨即返回寒巖。第二天，閭丘胤派人送禮物給他們，寒山見到使者來就罵道：『賊！賊！』於是就躲藏到巖石里。拾得也悄悄地離開了，後來不知道他們的結局。 評論說：過去寶覺心禪師（Baojue Xin，宋代禪師）曾經讓太史山谷道人（Huang Tingjian，北宋詩人、書法家）寫寒山子的詩。
【English Translation】 English version: Someone asked: 'With a body or without a body, does this 'I' exist or not?' He just pondered carefully, then slowly leaned against the rock and sat down. Green grass grew at his feet, and red dust fell on his head. He saw the people of the world placing wine and fruit as offerings before the spirit tablets. He also said: 'A splendid hall hangs with beaded curtains, inside lives a beautiful woman, her appearance surpassing immortals, her beauty like peach and plum blossoms. The east house is filled with spring mist, the west house is stirred by autumn winds. In another thirty years, (they) will be like sugarcane dregs.' There were many similar sayings like this. Shide often managed the offerings, and at mealtime, he would eat facing the Buddha statue. He also scolded the statue of Ajnatakaundinya (one of the first five disciples of the Buddha), saying: 'Small-rooted, degenerate seed, what are you good for?' The monks in the temple found him very strange and did not allow him to directly make offerings. Moreover, the Sangharama (guardian deity of the monastery) deity's congee and rice were often eaten by crows and eagles, so Shide would beat the deity with a stick and scold him, saying: 'You can't even protect your own food, how can you protect the Sangharama?' The deity appeared in dreams to the monks of the temple, saying: 'Shide whipped me.' In the morning, the monks told each other about their dreams, and found that everyone had the same dream. Therefore, everyone was shocked. Fenggan (a monk of Guoqing Temple on Mount Tiantai during the Tang Dynasty) went out traveling. During the Zhenyuan era, Lüqiu Yin (an official of the Tang Dynasty) was appointed as the prefect of Taizhou. As he was preparing to take office, he suddenly fell ill with a headache that famous doctors could not cure. Fenggan happened to come to his house and claimed to be good at treating this disease. Lüqiu Yin heard about this and met with him. Fenggan had someone sprinkle water on his head, and after a while, his pain was completely relieved. Therefore, he was very happy and respected him greatly. He asked where he came from, and he said: 'Guoqing Temple on Mount Tiantai.' Lüqiu Yin asked: 'Are there any virtuous people there?' Fenggan said: 'Yes, but you cannot seek them through worldly means. Hanshan (a Tang Dynasty poet and hermit) and Shide (a Tang Dynasty poet-monk) are manifestations of Lakshmi (Goddess of Fortune) and Samantabhadra (Universal Worthy Bodhisattva). These two are mixed in with Guoqing Temple. If you go to take office, you should visit them, you should not delay.' Lüqiu Yin went south to handle official business, and soon after visited the relics of Fenggan at Guoqing Temple, only to see a simple thatched hut with a tiger lying beside it. He then entered the temple to visit the two great beings, Hanshan and Shide. The monks in the temple led him to the back kitchen. Lüqiu Yin bowed to the two great beings, and the two great beings got up and ran away, saying: 'Garrulous Amitabha (Infinite Light Buddha), you don't recognize me, why are you bowing to me?' Then they returned to Cold Cliff. The next day, Lüqiu Yin sent people to give them gifts. When Hanshan saw the messenger coming, he scolded: 'Thief! Thief!' Then he hid in the rocks. Shide also quietly left, and later their fate was unknown. It is commented that: In the past, Chan Master Baojue Xin (a Chan master of the Song Dynasty) once asked Taoist Huang Tingjian (a poet and calligrapher of the Northern Song Dynasty) to write the poems of Hanshanzi.
。山谷諾之。及淹旬不得一辭。后見寶覺。因謂更讀書作詩十年或可比陶淵明。若寒山子者。雖再世亦莫能及。寶覺以謂知言。山谷吾宋少陵也。所言如此。大凡聖賢造意深妙玄遠。自非達識洞照亦莫能辨。嘗深味其句語。正如天漿甘露自然淳至。決非世間濟以鹽梅者所能彷彿也。近世妄庸輩或增其數而穢雜之。嗚呼惜哉。
三年。長沙龍安寺禪師如海卒。永州司馬柳宗元為之碑曰。佛之生也。遠中國僅三萬里。其沒也。距今茲僅二千歲。故傳道益微而言禪最病。拘則泥乎物。誕則離乎真。真離而誕益勝。故今之空愚失惑縱傲自我者。皆誣禪以亂其教。冒干嚚昏放于溪荒。其異是者長沙之南曰龍安師。師之言曰。由釋迦至師子二十三世而離。離而為達磨。至忍五世而益離。離而為秀為能。南北相訾反戾鬥狠。其道遂隱。嗚呼。吾將合焉。且世之傳書者皆馬鳴．龍樹道也。二師之道其書具存。徴其書合於志可以不㥵。於是北學于慧隱。南求于馬素。咸黜其異以蹈平中。乖離而愈同。空洞而益實。作安禪通明論。推一而適萬則事無非真。混萬而歸一則真無非事。推而未嘗推故無適。混而未嘗混故無歸。塊然趣定至於旬時。是之謂施用。茫然同俗極乎流動。是之謂真常。居長沙在定十四日。人即其處而成室宇。遂為寶
【現代漢語翻譯】 現代漢語譯本：黃庭堅表示同意。過了很久也說不出一句話。後來見到寶覺，於是說再讀十年書，寫十年詩，或許可以和陶淵明相比。至於寒山子，即使轉世也無法趕上。寶覺認為這是知音之言。黃庭堅是宋代的杜甫啊，所說的話就是這樣。大凡聖賢的意境深奧玄妙，如果不是見識通達、洞察深刻的人，也無法辨別。我曾經深入體會他的詩句，就像天上的瓊漿甘露，自然純正美好，絕不是世間用鹽和梅來調味的食物所能比擬的。近世那些平庸無能的人，或者增加他的作品數量，卻使其變得污穢雜亂。唉，可惜啊。
三年後，長沙龍安寺的禪師如海去世。永州司馬柳宗元為他寫碑文說：『佛（Buddha，覺悟者）的出生地，距離中國有三萬里之遙。他去世至今，也只有兩千年。所以佛法傳播越來越衰微，而談論禪（Dhyana，冥想）的人問題最多。拘泥於形式就會陷入事物之中，放誕不羈就會脫離真理。真理脫離了，放誕之風就更加盛行。所以現在那些空虛愚昧、迷失迷惑、放縱傲慢、自以為是的人，都用歪曲的禪來擾亂佛教，冒犯神靈，昏聵放蕩于荒野。』與這些人不同的是，長沙南面有位龍安禪師。禪師說：『從釋迦（Sakyamuni，佛教創始人）到師子（Simha，印度禪宗祖師）共二十三世而分離。分離之後出現了達磨（Bodhidharma，中國禪宗初祖）。到達忍（弘忍，中國禪宗五祖）時，經過五代而更加分離。分離之後出現了慧能（Huineng，中國禪宗六祖）和神秀（Shenxiu，禪宗北宗創始人）。南北兩宗互相指責，反目成仇，爭鬥兇狠，他們的道也就因此隱沒了。唉，我將要使他們合一。』況且世上流傳的書籍都是馬鳴（Asvaghosa，佛教論師）、龍樹（Nagarjuna，大乘佛教創始人）的道。這兩位大師的道，他們的著作都完整地儲存著。考察他們的著作，與他們的志向相合，就可以不感到慚愧。於是他北上向慧隱（Huiyin，僧人）學習，南下向馬素（Masu，僧人）求教，都摒棄了他們的差異，而遵循平和中正之道。雖然乖離卻更加趨同，雖然空洞卻更加充實。他寫了《安禪通明論》，推演一，使之適應萬物，那麼任何事物都不是虛假的。融合萬物，使之歸於一，那麼真理就無所不在。推演而未曾真正推演，所以沒有適應。融合而未曾真正融合，所以沒有歸宿。靜止不動地進入禪定，達到十天之久，這就叫做施用。茫然無知地與世俗相同，達到極度流動，這就叫做真常。居住在長沙時，入定十四天。人們就在他入定的地方建成了房屋，於是就成了寶
【English Translation】 English version: Huang Tingjian agreed. He couldn't utter a word for a long time. Later, upon seeing Baojue, he said that perhaps after reading books and writing poetry for another ten years, one might be comparable to Tao Yuanming. As for Hanshanzi, even if he were to be reborn, he could not be matched. Baojue considered this to be the words of a kindred spirit. Huang Tingjian is the Du Fu of the Song Dynasty, and what he said is just like that. Generally, the intentions of sages and worthies are profound and mysterious. If one does not have discerning knowledge and penetrating insight, one cannot distinguish them. I have deeply savored his verses, which are like heavenly nectar, naturally pure and perfect, and can never be imitated by worldly things seasoned with salt and plums. In recent times, those mediocre and incompetent people either increase the number of his works, but make them filthy and chaotic. Alas, what a pity.
Three years later, the Chan master Ruhai of Long'an Temple in Changsha passed away. Liu Zongyuan, the Sima of Yongzhou, wrote his epitaph, saying: 'The birthplace of the Buddha (Buddha, the awakened one) is thirty thousand miles away from China. It has only been two thousand years since his death. Therefore, the transmission of the Dharma is becoming increasingly weak, and those who talk about Chan (Dhyana, meditation) have the most problems. Being attached to forms leads to being trapped in things, and being unrestrained leads to being separated from the truth. When the truth is separated, the wind of unrestrainedness becomes even more prevalent. Therefore, those who are now empty, foolish, lost, confused, indulgent, arrogant, and self-righteous all use distorted Chan to disturb Buddhism, offend the spirits, and are muddled and dissolute in the wilderness.' Different from these people is Chan Master Long'an in the south of Changsha. The Chan master said: 'From Sakyamuni (Sakyamuni, the founder of Buddhism) to Simha (Simha, the Indian patriarch of Chan Buddhism), there were twenty-three generations of separation. After the separation, Bodhidharma (Bodhidharma, the first patriarch of Chinese Chan Buddhism) appeared. By the time of Ren (Hongren, the fifth patriarch of Chinese Chan Buddhism), after five generations, there was even more separation. After the separation, Huineng (Huineng, the sixth patriarch of Chinese Chan Buddhism) and Shenxiu (Shenxiu, the founder of the Northern School of Chan Buddhism) appeared. The Northern and Southern schools accused each other, turned against each other, and fought fiercely, so their Dao was hidden. Alas, I will unite them.' Moreover, the books that are circulated in the world are all the Dao of Asvaghosa (Asvaghosa, Buddhist philosopher) and Nagarjuna (Nagarjuna, the founder of Mahayana Buddhism). The Dao of these two masters, their works are completely preserved. Examining their works and matching them with their aspirations, one can not feel ashamed. Therefore, he went north to study with Huiyin (Huiyin, a monk) and south to seek instruction from Masu (Masu, a monk), both abandoning their differences and following the path of peace and righteousness. Although separated, they became more and more the same, and although empty, they became more and more substantial. He wrote 'An Chan Tongming Lun' (Treatise on Peaceful Chan and Thorough Understanding), deducing one to adapt to all things, then nothing is false. Integrating all things and returning them to one, then the truth is everywhere. Deducing without truly deducing, so there is no adaptation. Integrating without truly integrating, so there is no return. Remaining still and entering meditation, reaching ten days, this is called application. Being ignorant and the same as the world, reaching extreme fluidity, this is called true constancy. When living in Changsha, he entered meditation for fourteen days. People built houses in the place where he entered meditation, so it became Bao
應寺。去于湘之西。人又從而負大木礱密石以益其居。又為龍安寺焉。尚書裴公某．李公某．侍郎呂公某．楊公某．御史中丞房公某咸尊師之道。執弟子禮。凡年八十一。為僧五十三。暮元和三年二月九日而沒。其弟子玄覺洎懷直．浩初等。狀其師之行謁余為碑曰。師周姓。如海名也。世為士。父曰擇交。同州錄事參軍。叔曰擇從。尚書禮部侍郎。師始為釋。其父奪之志。使仕至成都主薄。不樂也。天寶之亂。復其初心。常居京師西明寺。又居岣嶁山。終龍安寺。葬其原。銘曰。浮圖之修。其奧為禪。殊區異世。誰得其傳。道隱乖離。浮游散遷。莫徴旁行。徒聽誣言。空有㸦鬥。南北相殘。誰其會之。楚有龍安。龍安之德。惟覺是則。苞井絕異。表正失惑。貌昧形靜。功流無極。動言有為。彌寂而默。祠廟之嚴。我居不飾。貴賤之來。我道無得。逝耶匪追。至耶誰抑。惟世之機。惟道之微。既陳而明。乃去而歸。像物徒設。真源無依。後學誰師。嗚呼茲碑。
海有弟子浩初。與子厚善。子厚有序送初。其辭曰。儒者韓退之與予善。嘗病予嗜浮圖言。訾予與浮圖游。近隴西李生礎自束都來。退之又寓書罪予。且曰。見送元生序不斥浮圖。浮圖誠有不可斥者。往往與易．論語合。誠樂之。其與情性𠁗然。不與孔子異
【現代漢語翻譯】 現代漢語譯本：應寺的僧人前往湘水以西的地方。人們又跟隨他，搬運巨大的木材，打磨細密的石頭，來擴建他的住所，於是就有了龍安寺。尚書裴公某、李公某、侍郎呂公某、楊公某、御史中丞房公某都尊崇老師的道義，以弟子的禮節對待他。老師享年八十一歲，做了五十三年的僧人，在元和三年二月初九去世。他的弟子玄覺、懷直、浩初等人，記錄了他的事蹟，請求我為他撰寫碑文，說：『老師姓周，法名如海，世代都是士人。他的父親名叫擇交，擔任同州錄事參軍。叔父名叫擇從，擔任尚書禮部侍郎。老師最初想出家為僧，他的父親阻止了他的志向，讓他做官，做到了成都主薄，但他並不快樂。天寶之亂時，他恢復了最初的志向，常住在京師的西明寺，又住在岣嶁山，最終在龍安寺圓寂，葬在那裡。』銘文說：『佛法的修行，其精妙之處在於禪。不同的區域，不同的時代，誰能得到它的真傳？道義隱沒，相互乖離，遊蕩散亂遷移。無法考察旁門左道，只能聽到虛假的言論。空有㸦斗之爭，南北互相殘殺。誰能會合它們呢？楚地有龍安寺。龍安寺的德行，只有玄覺才能傚法。包容差異，斷絕怪異，表明正道，消除迷惑。外貌看似愚昧，內心卻清靜，功德流傳，沒有窮盡。行動言語看似有所作為，卻更加寂靜而沉默。祠廟雖然莊嚴，我的居所卻不加修飾。無論貴賤前來，我的道義都沒有得失。逝去的無法追回，到來的誰能阻止？只有世間的機緣，只有道義的精微。已經陳述明白，就離去而歸於寂靜。外在的形象都是虛設，真正的本源沒有依靠。後來的學人以誰為師呢？唉，這塊石碑啊！』 如海的弟子浩初，與柳子厚（柳宗元）交好。柳子厚寫了一篇序文送給浩初，序文說：『儒者韓退之（韓愈）與我交好，曾經責備我喜歡佛家的言論，批評我與僧人交往。最近隴西的李生礎從束都來，韓退之又寫信責備我，並且說，看到我送給元生的序文沒有斥責佛教。佛教確實有不可斥責的地方，往往與《易經》、《論語》相合。確實喜歡它，它與人的情性相合，與孔子的思想沒有不同。』
【English Translation】 English version: The monk of Ying Temple went to the west of Xiang River. People followed him, carrying large timbers and grinding dense stones to expand his residence, and thus Long'an Temple was established. The ministers Pei Gongmou, Li Gongmou, the vice minister Lu Gongmou, Yang Gongmou, and the censor-in-chief Fang Gongmou all respected the teacher's Dao and treated him with the etiquette of disciples. The teacher lived to the age of eighty-one, was a monk for fifty-three years, and passed away on the ninth day of the second month of the third year of Yuanhe. His disciples Xuanjue, Huaizhi, Haochu, and others recorded his deeds and requested me to write a stele inscription for him, saying: 'The teacher's surname was Zhou, his Dharma name was Ruhai (like the sea), and his family had been scholars for generations. His father was named Zejiao (choosing association), who served as a registrar in Tongzhou. His uncle was named Zecong (choosing following), who served as a vice minister in the Ministry of Rites. The teacher initially wanted to become a monk, but his father thwarted his ambition, making him an official, reaching the position of chief clerk in Chengdu, but he was not happy. During the Rebellion of Tianbao, he resumed his original aspiration, often residing in Ximing Temple in the capital, and also residing in Mount Gou Lou, and finally passed away in Long'an Temple, where he was buried.' The inscription says: 'The cultivation of Buddhism, its essence lies in Chan (Zen). In different regions and different eras, who can obtain its true transmission? The Dao is hidden, deviating from each other, wandering and scattering. It is impossible to investigate heterodox practices, and one can only hear false words. There are only empty disputes, with the north and south slaughtering each other. Who can unite them? There is Long'an Temple in Chu. The virtue of Long'an Temple, only Xuanjue can emulate. It encompasses differences, eliminates strangeness, shows the right path, and dispels confusion. The appearance seems foolish, but the heart is pure, and the merits flow endlessly. Actions and words seem purposeful, but are even more silent and still. Although the ancestral temples are solemn, my residence is not decorated. Whether noble or humble come, my Dao has neither gain nor loss. What has passed cannot be retrieved, who can stop what is coming? Only the opportunities of the world, only the subtlety of the Dao. Having stated it clearly, one departs and returns to stillness. External forms are all illusory, the true source has no reliance. Who will later learners take as a teacher? Alas, this stele!' Haochu, a disciple of Ruhai (like the sea), was friends with Liu Zihou (Liu Zongyuan). Liu Zihou wrote a preface to send to Haochu, which said: 'The Confucian scholar Han Tuizhi (Han Yu) is friends with me, and once criticized me for liking Buddhist words and criticizing me for associating with monks. Recently, Li Chuc from Longxi came from Shudu, and Han Tuizhi wrote to me again to blame me, and said that he saw that my preface to Yuan Sheng did not criticize Buddhism. Buddhism does have things that cannot be criticized, and often agree with the 'Book of Changes' and the 'Analects'. I truly like it, and it agrees with human nature, and is no different from the thoughts of Confucius.'
道。退之好儒。未能過楊之。楊子之書于莊墨申韓皆有取焉。浮圖者反不及莊墨申韓之怪僻險賊耶。曰以其夷也。果不通道而斥焉以夷。則將友惡來盜跖而賤季札由余乎。非所謂去名求實者矣。吾之所取者與易．論語合。雖聖人復生不可得而斥也。退之所罪者其跡也。曰髡而緇無夫婦父子。不為耕農蠶桑而活乎。人若是。雖吾亦不樂也。退之忿其外而遺其中。是知石而不知韞玉也。吾之所以嗜浮圖之言以此。與其人游者非必能通其言也。且凡為其道者。不愛官。不爭能。樂山水而嗜安閑者為多。吾病世之逐逐然。唯印組為務以相軋也。則舍是其焉從。吾之好與浮圖游以此。今浩初閑其性安其情讀其書。通易．論語。唯山水之樂。有文而文之。又父子咸為其道以養而居。泊焉而無求。則其賢于為莊墨申韓之言。而逐逐然唯印組為務以相軋者。其亦遠矣。李生礎與浩初又善今之往也。以吾言示之。因北人禺。退之視如何也。
論曰。子厚南嶽諸僧碑。東坡以為妙絕古今。蓋其旨歸合吾佛聖人教意而然也。嘗以新舊唐史參閱。雖魏鄭公駱賓王．陸宣公章疏。新史亦剸削過半。獨子厚與韓退之文辭不易一字。余則盡變其辭而特存其意耳。至於封建復仇等議論。一經子厚剖擊。凡眾說俱廢焉。嗚呼海師碑稱空愚失惑縱傲自
【現代漢語翻譯】 現代漢語譯本：有人說：『韓愈喜歡儒學，但他的理解還不如楊雄。楊雄的書中，也借鑑了莊周、墨翟、申不害、韓非的思想。佛教徒難道比莊周、墨翟、申不害、韓非更加怪異、偏激、奸詐嗎？』我說：『因為佛教更平易近人。』如果真的因為不信奉正道，就因為佛教的平易而排斥它，那麼豈不是要與惡來、盜跖為友，而輕視季札、由余了嗎？這不是拋棄虛名而追求實效的做法。我所欣賞的佛教思想，與《易經》、《論語》相合。即使聖人復生，也無法否定它。韓愈所指責的，是佛教徒的外在行為。有人說：『他們剃髮穿僧袍，沒有夫妻父子關係，不從事耕種蠶桑卻能活下去。』如果人人都這樣，即使我也不喜歡。韓愈惱怒於佛教徒的外在表現，卻忽略了他們的內在價值，這是隻看到石頭而不知道其中蘊藏著美玉。我之所以喜愛佛教的言論，就是因為這個原因。與佛教徒交往的人，不一定都能理解他們的言論。而且凡是信奉佛教的人，大多不貪戀官位，不爭強好勝，喜愛山水，追求安逸閒適。我厭惡世人那種奔波追逐，只以官位為務，互相傾軋的風氣。那麼，不選擇佛教，又能選擇什麼呢？我喜歡與佛教徒交往，就是因為這個原因。現在，柳浩初性情恬淡，安於現狀，閱讀佛經，通曉《易經》、《論語》，只以山水為樂，用文章來表達自己的情感。而且父子都信奉佛教，以此來修身養性，清心寡慾，無所求。那麼，他比那些只會發表莊周、墨翟、申不害、韓非的言論，而奔波追逐，只以官位為務，互相傾軋的人，要賢德得多了。李生礎與柳浩初關係很好，現在我把這些話告訴他，讓他轉告北方人，問問韓愈會怎麼看。』 評論說：柳宗元的《南嶽諸僧碑》，蘇軾認為其精妙絕倫，古今罕見。大概是因為它的主旨與我們佛家的聖人教義相合的緣故。我曾經對照新舊《唐史》進行查閱，即使是魏徵、駱賓王、陸宣公的奏章，新《唐史》也刪改過半。只有柳宗元與韓愈的文章，沒有改動一個字。其餘的文章，都改變了它們的措辭，而只保留了它們的意思。至於封建制度、復仇等議論，一經柳宗元深刻的剖析，所有的說法都廢止了。唉，《海師碑》中稱空愚喪失理智，放縱傲慢，恣意妄為。
【English Translation】 English version: Someone said: 'Han Yu (Han Yu, a famous Confucian scholar) favors Confucianism, but his understanding is not as good as Yang Xiong's (Yang Xiong, a philosopher). Yang Xiong's books also draw on the ideas of Zhuang Zhou (Zhuang Zhou, a Daoist philosopher), Mo Di (Mo Di, founder of Mohism), Shen Buhai (Shen Buhai, a Legalist philosopher), and Han Fei (Han Fei, a Legalist philosopher). Are Buddhists more eccentric, extreme, and treacherous than Zhuang Zhou, Mo Di, Shen Buhai, and Han Fei?' I said: 'Because Buddhism is more accessible.' If one truly rejects the right path and dismisses Buddhism because of its accessibility, wouldn't that be befriending E Lai (E Lai, a wicked minister) and Dao Zhi (Dao Zhi, a notorious bandit), while despising Ji Zha (Ji Zha, a virtuous prince) and You Yu (You Yu, a wise official)? This is not abandoning empty fame and pursuing practical results. What I admire in Buddhist thought aligns with the 'I Ching' and the 'Analects.' Even if a sage were reborn, they could not deny it. What Han Yu criticizes is the external behavior of Buddhists. Someone said: 'They shave their heads and wear robes, have no marital or parental relationships, and do not engage in farming or sericulture, yet they survive.' If everyone were like this, even I would dislike it. Han Yu is angered by the external appearance of Buddhists but neglects their inner value. This is like seeing a stone and not knowing that it contains jade. The reason I love Buddhist teachings is because of this. Those who associate with Buddhists may not all understand their teachings. Moreover, those who believe in Buddhism mostly do not covet official positions, do not compete for power, love mountains and rivers, and pursue peace and tranquility. I detest the world's pursuit of fame and fortune, only focusing on official positions and engaging in mutual strife. Then, if not choosing Buddhism, what else can one choose? The reason I like to associate with Buddhists is because of this. Now, Liu Haochu (Liu Haochu, a person's name) is of a calm nature, content with his situation, reads Buddhist scriptures, understands the 'I Ching' and the 'Analects,' only finds joy in mountains and rivers, and expresses his emotions through writing. Moreover, father and son both believe in Buddhism, using it to cultivate themselves, purify their minds, and have no desires. Then, he is much more virtuous than those who only publish the words of Zhuang Zhou, Mo Di, Shen Buhai, and Han Fei, and pursue fame and fortune, only focusing on official positions and engaging in mutual strife. Li Shengchu (Li Shengchu, a person's name) is on good terms with Liu Haochu. Now I will tell him these words and have him convey them to the northerners, asking what Han Yu would think.' Commentary says: Liu Zongyuan's (Liu Zongyuan, a famous writer) 'Epitaphs for the Monks of Mount Heng,' Su Shi (Su Shi, a famous poet) considered it to be exquisitely beautiful, unparalleled in ancient and modern times. This is probably because its main theme is in accordance with the teachings of our Buddhist saints. I once consulted the new and old 'Tang Histories' for comparison. Even the memorials of Wei Zheng (Wei Zheng, a famous official), Luo Binwang (Luo Binwang, a famous poet), and Lu Xuan Gong (Lu Xuan Gong, a famous official) were revised by more than half in the new 'Tang History.' Only the articles of Liu Zongyuan and Han Yu were not changed by a single word. The rest of the articles changed their wording, only retaining their meaning. As for the discussions on the feudal system, revenge, and other issues, once Liu Zongyuan made a profound analysis, all the arguments were abolished. Alas, the 'Epitaph for the Sea Master' states that Kong Yu (Kong Yu, a monk's name) lost his mind, was indulgent and arrogant, and acted recklessly.
我者。皆誣禪以亂其教。計當時禪宗方盛未必皆然。迄今垂四百載。遂果如其言。妙哉。送浩初序使世之儒者待吾人若此。顧不幸歟。
四年。憲宗問侍臣。政之寬猛孰先。宰相權德輿對曰。唐家承隋苛虐。以仁厚為先。太宗皇帝見明堂圖即禁鞭背刑。列聖所循皆尚德教。故天寶大盜竊發俄而夷滅。蓋本朝之化感人心之深也。帝曰誠如公言。德輿善辨論。開陳古今本末以覺悟人主。為輔相寬和不為察察名。文章雅正贍縟當時。公卿侯王功德卓異者皆所為銘紀。雖動止無外飾。其醞籍風流自然可慕。貞元元和間為搢紳羽儀。德輿嘗著草衣禪師宴坐記曰。信州南嶽有清凈宴坐之地。而禪師在焉。師所由來莫得而詳。初州人析薪者遇之於野中。其形塊然與草木俱咨于州。長乃延就茲地三十年矣。州人不知其所以然也。遂以草衣號焉。足不蹈地。口不嘗味。日無晝夜時無寒暑。寂默之境一繩床而已。萬有囂然此身不動。其內則以三世五蘊皆從妄作。然後以有法諦觀十二緣。于正智中得真常真我。方寸之地湛然虛無。身及智慧二俱清凈。微言軟語有時而聞。涉其境之遠近。隨其根之上下。如雨潤萬物風行空中。履其門閾皆獲趣入。若非斡玄機于無際。窮實相之源底。則四時攻于外百疾生於內矣。古所謂遺物離人而立於獨者
【現代漢語翻譯】 他們都誣衊禪宗擾亂了佛教。估計當時禪宗正興盛，未必都是這樣。直到如今過了四百多年，結果真如他們所說。妙啊！送浩初的序言使得世上的儒者這樣看待我們佛教徒，是我們的不幸嗎？
四年，憲宗皇帝問侍臣，為政是寬厚為先還是嚴厲為先？宰相權德輿回答說：『唐朝繼承了隋朝的苛刻殘暴，所以以仁厚為先。太宗皇帝看到明堂圖就禁止鞭打犯人的背部。各位先帝所遵循的都是崇尚德行教化。所以天寶年間出現大盜，很快就被消滅了，這是因為本朝的教化深入人心啊。』皇帝說：『您說得很對。』權德輿善於辯論，陳述古今事情的本末來覺悟君主，作為輔相寬厚待人而不以苛察為名。他的文章典雅端莊，內容豐富，當時公卿侯王功德卓著的人，都由他來撰寫銘文。即使一舉一動沒有外在的修飾，他那蘊含的風度自然令人仰慕。貞元、元和年間，他是士大夫的榜樣。權德輿曾經寫過《草衣禪師宴坐記》，說：『信州南嶽有清凈宴坐的地方，有位禪師在那裡。禪師的來歷無從詳細得知，起初州里有個砍柴的人在野外遇到他，他的樣子像木頭一樣，和草木一起生長。報告給州長，州長於是請他到這個地方，已經三十年了。州里的人不知道他為什麼這樣，就用草衣來稱呼他。他的腳不踩地，口不嘗食物，日子沒有白天黑夜，時間沒有寒冷暑熱。寂靜無聲的境界只有一張繩床而已。世間萬物喧囂，他的身體卻不動搖。他的內心認為三世五蘊都是虛妄產生的，然後用有法諦觀十二因緣，在正智中得到真常真我。方寸之地清澈虛無，身和智慧都清凈。精妙的言語有時可以聽到，涉及的境界有遠有近，隨著根器的上下而不同，就像雨水滋潤萬物，風在空中執行一樣。踏入他的門檻都能獲得進入的途徑。如果不是在無際中掌握玄機，窮盡實相的根源，那麼四季的侵襲在外，百病就會在內產生啊。』古人所說的遺棄外物，脫離人群而獨立的人，說的就是這種境界吧！』
【English Translation】 They all falsely accuse Chan (Zen) of disrupting Buddhism. Considering that Chan was flourishing at the time, this may not have been entirely true. Now, after more than four hundred years, it has indeed turned out as they said. How wonderful! Haochu's preface makes the Confucian scholars of the world treat us Buddhists in this way. Is this our misfortune?
In the fourth year, Emperor Xianzong asked his courtiers whether leniency or severity should come first in governance. The Chancellor Quan Deyu replied, 'The Tang dynasty inherited the harshness and cruelty of the Sui dynasty, so it prioritizes benevolence and kindness. Emperor Taizong, upon seeing the Mingtang (Bright Hall) diagrams, immediately prohibited flogging on the back. All the previous emperors followed the path of valuing virtue and education. Therefore, when a major theft occurred during the Tianbao era, it was quickly suppressed, because the dynasty's teachings deeply influenced the people.' The Emperor said, 'You are right.' Quan Deyu was skilled in debate, explaining the origins and consequences of events from ancient times to enlighten the ruler. As a counselor, he was kind and tolerant, not seeking a reputation for being overly critical. His writings were elegant and dignified, with rich content. Those who were meritorious officials, dukes, marquises, and kings at the time had their inscriptions written by him. Even without outward embellishments in his actions, his inherent grace naturally inspired admiration. During the Zhenyuan and Yuanhe periods, he was a model for the literati. Quan Deyu once wrote 'A Record of the Seated Meditation of the Grass-Clothed Chan Master,' saying: 'In Nanyue (Southern Mountain) of Xinzhou, there is a place for pure seated meditation, and there is a Chan master there. The master's origins cannot be known in detail. Initially, a woodcutter in the state encountered him in the wilderness. His form was like wood, growing with the plants. He reported this to the governor, who then invited him to this place, where he has been for thirty years. The people of the state do not know why he is like this, so they call him the 'Grass-Clothed One.' His feet do not touch the ground, his mouth does not taste food, his days have no day or night, his time has no cold or heat. The silent realm is only a rope bed. The myriad phenomena are noisy, but his body does not move. In his heart, he believes that the three times and five aggregates all arise from delusion, and then he contemplates the twelve links of dependent origination with the Dharma. In right wisdom, he attains true constancy and the true self. The square inch of his heart is clear and empty, and both body and wisdom are pure. Subtle words can sometimes be heard, and the realms involved are near and far, varying according to the capacity of the individual, like rain nourishing all things and wind moving in the sky. Those who step through his doorway can all gain entry. If one does not grasp the subtle mechanisms in the boundless and exhaust the source of true reality, then the attacks of the four seasons will be external, and the hundred diseases will arise internally.' The ancients spoke of abandoning external things, separating from people, and standing alone. This is the state they were referring to!'
。禪師得之。嗚呼。世人感物以游心。心遷於物則利害生焉。吉兇形焉。牽靡鞿𤨏蕩而不復。至人則反靜于動。復性于情。夭壽仁鄙之殊由此作也。斯蓋世諦之一說耳。于禪師之道。其猶稊稗耶。建中二年予吏役道于上饒時。左司郎崔公出為郡佐。探禪師之味也。熟為予詳言之。拂拭纓塵攜手接足。洗我以善得於儀形。且以為楞嚴之妙旨毗耶之密用皆在是矣。又焉知此地之宴坐不為它方之說法乎。故粗書聞見以志於石。
隆興佛教編年通論卷第二十 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十一
隆興府石室沙門 祖琇 撰
唐
元和五年。帝問國師澄觀曰。華嚴所詮。何謂法界。奏曰。法界者一切眾生之本體也。從本以來。靈明廓徹廣大虛寂。唯一真境而已。無有形貌而森羅大千。無有邊際而含容萬有。昭昭於心目之間而相不可睹。晃晃於色塵之內而理不可分。非徹法之慧目。離念之明智。不能見自心如此之靈通也。故世尊初成正覺嘆曰。奇哉。我今普見一切眾生。具有如來智慧德相。但以妄想執著而不能證得。於是稱法界性。說華嚴經。全以真空簡情事理融攝周遍凝寂。帝天縱聖明。一聽玄談廓然自得。於是敕有司備禮鑄印遷國
【現代漢語翻譯】 現代漢語譯本：禪師領悟了這個道理。唉！世人因外物而擾動內心，內心被外物牽動就會產生利害之心，吉兇之兆也隨之顯現。被牽引、被束縛，放蕩而不知返回。而達到極高境界的人則能在動中保持平靜，在情感中恢復本性。壽命長短、仁義或鄙陋的差別，都是由此產生的。這大概只是世俗的一種說法罷了。對於禪師的道來說，這就像是稻田里的稗草一樣微不足道啊。建中二年，我因公務來到上饒，當時的左司郎崔公被調任為郡佐，他也在探求禪師的真諦。他詳細地為我講述了這些道理，拂去官帽上的塵土，與我攜手交談，用美好的言辭來教導我，讓我受益匪淺。他認為《楞嚴經》（Léngyán jīng）的精妙之處和《維摩詰經》（Vímokakṣemā-nirdeśa-sūtra）的秘密運用都在其中了。他又怎麼知道，這地方的靜坐，不會成為在其他地方說法呢？所以粗略地記錄下所見所聞，以此來紀念。
《隆興佛教編年通論》卷第二十
《隆興佛教編年通論》卷第二十一
隆興府石室沙門 祖琇 撰
唐
元和五年，皇帝問國師澄觀（Chéng Guān）說：『《華嚴經》（Avataṃsaka Sūtra）所詮釋的，什麼是法界（Dharmadhātu）？』澄觀回答說：『法界（Dharmadhātu）就是一切眾生的本體。從根本上來說，它是靈明、開闊、廣大、虛空的，唯一真實的境界。它沒有具體的形狀，卻包含了森羅萬象；它沒有邊際，卻能容納一切事物。它在我們的心目之間如此清晰，卻無法用眼睛看到；它在各種色相之中如此明顯，卻無法用理性來區分。如果不是徹悟佛法的智慧之眼，不是遠離妄念的明智，就無法看到自己的心是如此的靈通。』所以世尊（Śākyamuni）最初成就正覺時感嘆道：『奇妙啊！我現在普遍地看到一切眾生，都具有如來（Tathāgata）的智慧和德相，只是因為妄想和執著而無法證得。』於是宣講法界（Dharmadhātu）的本性，宣說《華嚴經》（Avataṃsaka Sūtra），完全用真空的道理來簡化情感和事務，使事理融合貫通，周遍而凝定寂靜。』皇帝天資聰穎，一聽這玄妙的談論，頓時豁然開朗，於是命令有關部門準備禮儀，鑄造印章，遷走國師。
【English Translation】 English version: The Chan master attained this understanding. Alas! Worldly people are disturbed in their hearts by external things. If the heart is moved by external things, then benefit and harm arise, and omens of good and bad fortune appear. They are led and bound, wandering and unrestrained, never to return. But those who reach the highest state can maintain tranquility in movement and restore their nature in emotion. The differences in lifespan, benevolence, and baseness all arise from this. This is probably just a worldly saying. For the Chan master's path, it is as insignificant as the weeds in a rice field. In the second year of Jianzhong, I came to Shangrao on official business. At that time, Cui Gong, the Left Secretary, was transferred to be the Prefectural Assistant. He was also exploring the true meaning of the Chan master. He explained these principles to me in detail, brushed the dust off his official hat, and talked with me hand in hand, teaching me with beautiful words, from which I benefited greatly. He believed that the essence of the Śūraṅgama Sūtra (Léngyán jīng) and the secret application of the Vímokakṣemā-nirdeśa-sūtra were all in it. How could he know that sitting in meditation in this place would not become preaching in other places? So I roughly recorded what I saw and heard to commemorate it.
Chronological Compilation of Buddhism in Longxing, Volume 20
Chronological Compilation of Buddhism in Longxing, Volume 21
Compiled by Zǔ Xiù, a Shramana (Buddhist monk) of the Stone Chamber in Longxing Prefecture
Tang Dynasty
In the fifth year of Yuanhe, the Emperor asked the National Teacher Chéng Guān: 'What is the Dharmadhātu (法界), as explained in the Avataṃsaka Sūtra (華嚴經)?' Chéng Guān replied: 'The Dharmadhātu (法界) is the essence of all sentient beings. From the beginning, it is spiritually bright, vast, empty, and the only true realm. It has no specific shape, yet it contains all phenomena; it has no boundaries, yet it can accommodate all things. It is so clear between our hearts and eyes, yet it cannot be seen with the eyes; it is so obvious in all forms, yet it cannot be distinguished by reason. If it were not for the wisdom eye that thoroughly understands the Dharma, and the clear wisdom that is free from delusion, one would not be able to see that one's own heart is so spiritually intelligent.' Therefore, when Śākyamuni (世尊) first attained enlightenment, he exclaimed: 'Wonderful! Now I universally see that all sentient beings possess the wisdom and virtuous characteristics of the Tathāgata (如來), but they cannot attain it because of delusion and attachment.' Therefore, he proclaimed the nature of the Dharmadhātu (法界) and expounded the Avataṃsaka Sūtra (華嚴經), using the principle of absolute emptiness to simplify emotions and affairs, so that principles and affairs are integrated, pervasive, and solidified in stillness.' The Emperor was intelligent by nature, and upon hearing this profound discussion, he suddenly became enlightened. Therefore, he ordered the relevant departments to prepare rituals, cast seals, and move the National Teacher.
師。統冠天下緇徒。號僧統清涼國師。
是歲三月丙申。敕諫議孟簡．補闕蕭俯于醴泉寺監護譯經潤文(見舊史本紀)。
論曰。譯經自漢歷晉南北朝十有六國而至於唐。皆有梵僧自天竺來。及華人善竺音者。迭相翻譯。迄開元間智升錄經律論及聖賢撰集總五千四十八卷。稍為定數。其後貞元間又別錄不空等新譯二百餘卷。及是元和以後譯經遂廢。
本朝太平興國初有梵僧法賢．天息災．施護三人自西竺來。雅善華音。 太宗夙承佛記。建譯場于太平興國寺。悉取國庫所貯梵夾。令三梵僧擇未經翻者。集兩街義學僧詳定譯之。並募童子五十人令習梵字。獨惟凈者江南李主之子。敏悟絕人遍曉竺文。久之亦能翻譯。 太宗御製新譯聖教序。洎 真宗即位。初陳怒建議以為譯經費供億。愿罷之。 上以先朝留意。不許。至大中祥符間。凡新譯經論五百餘卷。真宗御製繼聖教序。於是譯眾乞如開元造錄。有旨命譯經潤文趙安仁．楊億撰次為二十卷。尋內降 太宗所作釋氏文字令編入錄。安仁等再表請御製釋教文章。 上賜法音前集七卷。附 太宗文集之次。以冠東土聖賢撰集之首。嗚呼。由 真宗以後。去世尊滅度。茫然遠甚。經教固多翻譯。正不必有也。凡令學者雖有如是千經萬論。日為榮利所牽。漫
【現代漢語翻譯】 現代漢語譯本： 國師（清涼國師）：統領天下所有僧人，被尊稱為僧統清涼國師。 當年三月丙申日，皇帝下令諫議大夫孟簡、補闕蕭俯在醴泉寺監督翻譯佛經，並負責潤色文字（見舊史本紀）。 評論：自漢朝歷經晉朝、南北朝十六國到唐朝，都有來自天竺的梵僧，以及精通梵語的漢人，互相合作翻譯佛經。到開元年間，智升記錄的經、律、論以及聖賢的著作總共有五千零四十八卷，大致確定了數量。後來貞元年間，又不空等人新翻譯了兩百多卷。到了元和以後，翻譯佛經的事業就衰落了。 本朝太平興國初年，有梵僧法賢（Dharma賢）、天息災（Jinendra Bodhi）、施護（Surendrabodhi）三人從西竺（Western India）來到中國，精通漢語。太宗（Emperor Taizong）一向秉承佛的教誨，在太平興國寺建立了譯經場所，拿出所有國庫收藏的梵文經典，讓三位梵僧選擇沒有翻譯過的經典，集合兩街的義學僧人詳細審定翻譯。並招募五十名兒童學習梵文。其中只有凈這個人是江南李後主的兒子，他聰敏過人，精通梵文，不久也能參與翻譯。太宗親自撰寫了新譯聖教序。到真宗（Emperor Zhenzong）即位初期，陳恕建議認為翻譯佛經耗費巨大，希望停止。皇帝認為這是先帝重視的事業，沒有允許。到大中祥符年間，總共新翻譯經論五百多卷。真宗親自撰寫了繼聖教序。於是翻譯人員請求像開元年間那樣編纂目錄，皇帝下令譯經潤文趙安仁、楊億撰寫目錄二十卷。不久，宮中下發太宗所作的佛教文章，命令編入目錄。趙安仁等人再次上表請求皇帝御製佛教文章。皇帝賜予法音前集七卷，附在太宗文集的後面，作為東土聖賢著作之首。唉！自從真宗以後，距離世尊（釋迦摩尼）涅槃（Nirvana）已經非常遙遠了，佛經教義即使翻譯再多，也未必有用。凡是學習的人，即使有如此眾多的經書和論著，每天都被榮華富貴所牽絆，漫不經心。
【English Translation】 English version: Master: He commanded all the monks in the land and was honored as the National Preceptor Qingliang, the chief of the Sangha. In the third month of that year, Bing Shen day, the Emperor ordered Meng Jian, an advisor, and Xiao Fu, a Remonstrance Official, to supervise the translation of scriptures and refine the writing at Liquan Temple (see the old historical annals). Commentary: From the Han dynasty through the Jin dynasty, the Sixteen Kingdoms of the Northern and Southern Dynasties, and up to the Tang dynasty, there were always Sanskrit monks from Tianzhu (India), as well as Chinese who were proficient in the language of Tianzhu, who translated scriptures in collaboration. By the Kaiyuan era, Zhi Sheng had recorded a total of 5,048 volumes of sutras, vinayas, shastras, and writings by sages, which roughly established the canon. Later, during the Zhenyuan era, Bukong (Amoghavajra) and others newly translated over 200 volumes. After the Yuanhe era, the translation of scriptures declined. In the early years of the Taiping Xingguo era of our dynasty, three Sanskrit monks, Fa Xian (Dharma賢), Tian Xizai (Jinendra Bodhi), and Shi Hu (Surendrabodhi), came from Western India (West India). They were proficient in Chinese. Emperor Taizong (Emperor Taizong), who had always followed the Buddha's teachings, established a translation center at Taiping Xingguo Temple. He took out all the Sanskrit texts stored in the national treasury and had the three Sanskrit monks select those that had not been translated, gathering monks learned in Buddhist doctrine from both sides of the capital to carefully review and translate them. He also recruited fifty children to learn Sanskrit. Only Jing, the son of Li Houzhu (Last ruler of Southern Tang), was exceptionally intelligent and proficient in Sanskrit, and soon he was able to participate in the translation. Emperor Taizong personally wrote the preface to the newly translated sacred teachings. When Emperor Zhenzong (Emperor Zhenzong) ascended the throne, Chen Shu suggested that the translation of scriptures was too costly and should be stopped. The Emperor, considering it an important undertaking of the previous emperor, did not allow it. By the Dazhong Xiangfu era, over 500 volumes of new scriptures and treatises had been translated. Emperor Zhenzong personally wrote the 'Continuing the Sacred Teachings' preface. Thereupon, the translators requested that a catalog be compiled as in the Kaiyuan era. The Emperor ordered Zhao Anren and Yang Yi, who were responsible for refining the translated texts, to compile a catalog of twenty volumes. Soon after, the Buddhist writings of Emperor Taizong were issued from the palace and ordered to be included in the catalog. Zhao Anren and others again requested the Emperor to compose Buddhist writings. The Emperor bestowed the 'Collected Dharma Sounds, First Collection' in seven volumes, appended after the collected works of Emperor Taizong, to be the first among the writings of sages in the Eastern Land. Alas! Since Emperor Zhenzong, it has been very long since the passing of the World Honored One (Sakyamuni Buddha) into Nirvana (Nirvana). Even if many scriptures and teachings are translated, they may not be useful. All those who study, even with so many sutras and treatises, are daily distracted by fame and fortune, and are negligent.
然未嘗以之掛眼。罔念先聖建立之艱難。惟此未始不涕下也。
時禪者無著入五臺山求見文殊大士。至金剛窟前炷香作禮瞑坐。少頃聞有叱牛者。著遽開眸。見山翁野㒵瑰異。牽牛臨溪而飲。著起揖。山翁曰爾來何為。曰愿見文殊大士。翁曰。大士未可見。汝飯未。著曰未也。翁牽牛歸。著躡跡隨之。俄入一寺。翁呼均提。有童子應聲出迎。翁縱牛引著升堂。堂宇皆金璧所成。翁踞床指繡墩命著坐。童子俄進玳瑁柸。貯物如酥酪。揖與對飲。著納其味。頓覺心神卓朗。翁曰近自何來。著曰南方。翁曰。南方佛法如何住持。著曰末代比丘少奉戒律。翁曰多少眾。曰或三百或五百。著問。此間佛法若何住持。翁曰龍蛇混雜凡聖同居。曰眾幾何。翁曰前三三后三三。遂談緒及暮夜。著欲留。翁不許。著戀戀不即去。翁投袂起。叱童子引著出之。著不得留。行未遠問童子。適何寺。童子曰般若寺也。著悽然悟彼翁者即文殊也。不可再見。即稽首童子足下。愿丐一言為別。童子隱身而歌曰。面上無嗔供養具。口裡無嗔吐妙香。心內無嗔是珍寶。無垢無染即真常。著因駐錫五臺。往往頻與文殊會𥆐云。
本朝元豐間太尉呂公惠卿。字吉甫。學通內外。嘗注法界觀及出新意解莊子。因戒邊暇。日遊臺山。至中臺忽雲霧四
【現代漢語翻譯】 現代漢語譯本：然而（我）未曾因此而掛懷於心。沒有想到先聖建立（基業）的艱難。唯獨這件事，我未嘗不流下眼淚啊。
當時，禪者無著（Wuzhu）（人名）進入五臺山（Mount Wutai）尋求拜見文殊大士（Manjusri Bodhisattva）。到達金剛窟（Diamond Cave）前，點香作禮，閉目靜坐。不久，聽到有吆喝牛的聲音。無著急忙睜開眼睛，看見一位山翁，容貌奇異，牽著牛在溪邊飲水。無著起身作揖。山翁問道：『你來這裡做什麼？』（無著）回答說：『希望拜見文殊大士。』山翁說：『大士不是你想見就能見的。你吃飯了嗎？』無著說：『還沒吃。』山翁牽著牛回去。無著躡手躡腳地跟隨著他。一會兒，進入一座寺廟。山翁呼喚『均提（Junti）』（人名）。有個童子應聲出來迎接。山翁放開牛，領著無著登上大堂。大堂的房屋都是金玉所成。山翁佔據床榻，指著繡墩，命令無著坐下。童子不久端上玳瑁杯，盛著像酥酪一樣的東西，作揖請（無著）一起飲用。無著接受了，品嚐那味道，頓時覺得心神清明。山翁問道：『你最近從哪裡來？』無著說：『南方。』山翁說：『南方佛法如何住持？』無著說：『末法時代的比丘很少奉行戒律。』山翁問：『有多少僧眾？』（無著）回答說：『或者三百，或者五百。』無著問：『這裡佛法如何住持？』山翁說：『龍蛇混雜，凡人和聖人同住。』（無著）問：『僧眾有多少？』山翁說：『前三三，后三三。』於是談論到深夜。無著想要留宿，山翁不允許。無著戀戀不捨，不肯離去。山翁甩開衣袖站起來，呵斥童子領著無著出去。無著沒能留下。走了不遠，問童子：『剛才是什麼寺廟？』童子說：『般若寺（Prajna Temple）。』無著悽然醒悟，那位山翁就是文殊（Manjusri）啊，不能再見到了。於是向童子的腳下叩拜，希望（童子）能給一句告別的話。童子隱身而歌唱道：『面上無嗔是供養的器具，口裡無嗔吐出美妙的香氣，心裡無嗔是珍寶，無垢無染就是真常。』無著因此駐錫五臺山，常常與文殊相會，（這些事蹟）流傳至今。
本朝元豐年間，太尉呂公惠卿（Lu Huiqing）（人名），字吉甫（Jifu）（字），學問通達內外。曾經註釋《法界觀》（Dharmadhatu Contemplation）以及用新意理解《莊子》（Zhuangzi）。因為在戒除邊患的空閑，每天遊覽臺山（Mount Tai）。到達中臺（Central Terrace）時，忽然雲霧四起。
【English Translation】 English version: However, I have never taken it to heart. I have not considered the difficulty of the establishment by the former sages. Only this matter, I have never failed to shed tears.
At that time, the Chan practitioner Wuzhu (Wuzhu) entered Mount Wutai (Mount Wutai) seeking to see Manjusri Bodhisattva (Manjusri Bodhisattva). Arriving before Diamond Cave (Diamond Cave), he lit incense, paid respects, and sat in meditation. Soon, he heard the sound of someone herding cattle. Wuzhu hurriedly opened his eyes and saw an old mountain man, with strange features, leading a cow to drink by the stream. Wuzhu got up and bowed. The old mountain man asked, 'What are you doing here?' (Wuzhu) replied, 'I wish to see Manjusri Bodhisattva.' The old mountain man said, 'The Bodhisattva is not someone you can see just because you want to. Have you eaten?' Wuzhu said, 'Not yet.' The old mountain man led the cow back. Wuzhu stealthily followed him. After a while, they entered a temple. The old mountain man called out 'Junti (Junti).' A young boy responded and came out to greet them. The old mountain man released the cow and led Wuzhu up to the main hall. The buildings of the hall were all made of gold and jade. The old mountain man occupied the bed and pointed to an embroidered stool, ordering Wuzhu to sit down. The boy soon brought a tortoiseshell cup, filled with something like ghee, and bowed, inviting (Wuzhu) to drink together. Wuzhu accepted it, tasted the flavor, and immediately felt his mind clear. The old mountain man asked, 'Where have you come from recently?' Wuzhu said, 'The South.' The old mountain man said, 'How is the Buddhadharma maintained in the South?' Wuzhu said, 'In the degenerate age, few monks uphold the precepts.' The old mountain man asked, 'How many monks are there?' (Wuzhu) replied, 'Perhaps three hundred, perhaps five hundred.' Wuzhu asked, 'How is the Buddhadharma maintained here?' The old mountain man said, 'Dragons and snakes are mixed together, ordinary people and sages live together.' (Wuzhu) asked, 'How many monks are there?' The old mountain man said, 'Three three in front, three three behind.' So they talked until late at night. Wuzhu wanted to stay overnight, but the old mountain man did not allow it. Wuzhu was reluctant to leave. The old mountain man flung up his sleeves and stood up, scolding the boy to lead Wuzhu out. Wuzhu could not stay. After walking not far, he asked the boy, 'What temple was that just now?' The boy said, 'Prajna Temple (Prajna Temple).' Wuzhu sadly realized that the old mountain man was Manjusri (Manjusri), and he could not see him again. So he prostrated at the boy's feet, hoping (the boy) could give a word of farewell. The boy hid himself and sang: 'A face without anger is an offering utensil, a mouth without anger emits a wonderful fragrance, a heart without anger is a treasure, without defilement and without stain is true constancy.' Wuzhu therefore stayed at Mount Wutai, often meeting with Manjusri, (these events) have been passed down to this day.
During the Yuanfeng era of this dynasty, Grand Commandant Lu Huiqing (Lu Huiqing), styled Jifu (Jifu), was learned in both internal and external matters. He once annotated the Dharmadhatu Contemplation (Dharmadhatu Contemplation) and interpreted Zhuangzi (Zhuangzi) with new ideas. Taking advantage of his leisure from guarding the borders, he visited Mount Tai (Mount Tai) every day. When he reached the Central Terrace (Central Terrace), suddenly clouds and mist arose.
合。暴風雷雨聲震林壑。從者驚悚潛伏。斯須有物狀若蒼虬半出雲霧間。太尉駭甚。移時稍霽。外望見一童子。體黑而被髮。以蒲自足纏至肩。袒右膊。手執梵夾。問太尉曰。官人何見而震駭如此。太尉曰夙有障緣遇茲惡境。童子曰。今皆滅矣。官人何求而來。太尉曰愿見大士。童子曰欲見菩薩何為。曰嘗覽華嚴大教。旨深意廣。慾望大士發啟解心。庶幾箋釋流行世間。使幽夜頓獲光明。大心者即得開悟。童子曰。諸佛妙意。善順事理。簡易明白。先德注意可解。如十地一品。釋文不過數紙。今時枝蔓注近百卷。而聖意逾遠。真所謂破碎大道也。太尉曰。童子㒵若此而敢呵前輩乎。童子笑曰。官人謬矣。此間一草一木無非文殊境界。在汝日用觸事不迷。此真文殊耳。曷以凡情亂干思慮。太尉悔前言之謬。即頓首下拜。才起之間童子現大士形。跨師子隱隱雲中不見。太尉自爾惋恨心神恍惚。家人問故。答曰。吾欲竭誠悔過。期再見衣蒲童子。即嚴具香火晨夕以之志於必見而後已。久之忽見童子于香幾上呵曰。胡為住相貪著之甚耶。太尉曰正欲世人咸見大士示化之真容耳。即命𥁞工圖之。頃刻不見。
六年。有旨移京兆章敬寺懷惲禪師入居上寺。玄徒輻湊。惲示眾曰。至理忘言。時人不悉。強習它事。以為功能。不
【現代漢語翻譯】 現代漢語譯本 合。暴風雷雨聲震動山林。隨從人員驚恐地潛伏起來。一會兒，有個東西形狀像青色的虬龍，半身出現在雲霧之間。太尉非常害怕。過了一會兒，天氣稍微放晴。向外望去，看見一個童子，面板黝黑，披散著頭髮，用蒲草從腳纏到肩膀，袒露著右臂，手裡拿著梵文經書。問太尉說：『官人看見什麼而如此驚恐？』太尉說：『我前世有業障，遇到了這種惡劣的境況。』童子說：『現在這些都消滅了。官人有什麼要求而來這裡？』太尉說：『希望見到大士（Mahāsattva，偉大的聖者）。』童子說：『想見菩薩（Bodhisattva，覺悟的有情）做什麼？』太尉說：『我曾經讀過《華嚴經》（Avataṃsaka Sūtra），它的宗旨深刻，意義廣博，希望大士啓發我的理解，以便我能夠註釋並使它在世間流行，使長夜中的人們立刻獲得光明，有大根器的人因此得以開悟。』童子說：『諸佛（Buddha，覺悟者）的精妙意旨，善於順應事理，簡明易懂，先賢的註釋已經可以理解。比如《十地品》（Daśabhūmika Sūtra）的第一品，解釋的文字不過幾頁紙，現在的人卻用繁瑣的註釋寫了近百卷，反而離聖人的意思越來越遠，這真是所謂破壞大道啊。』太尉說：『你這童子如此年幼，竟然敢批評前輩嗎？』童子笑著說：『官人錯了。這裡的一草一木無不是文殊（Mañjuśrī，智慧的象徵）的境界，在你每天的日常生活中，接觸任何事物都不迷惑，這就是真正的文殊啊。為什麼用凡夫的情感來擾亂你的思慮呢？』太尉後悔之前說的話是錯誤的，立刻叩頭下拜。剛起身，童子顯現出文殊菩薩的形象，騎著獅子隱隱地消失在雲中不見了。太尉從此以後惋惜悔恨，心神恍惚。家人問他原因，他回答說：『我想要竭盡誠意懺悔過錯，期望再次見到那位身披蒲草的童子。』於是準備好香火等物，早晚都以此為志向，一定要見到他才罷休。過了很久，忽然看見童子在香案上呵斥他說：『為什麼執著于外相，貪戀得這麼厲害呢？』太尉說：『正是想讓世人都見到大士示現變化的真實面容啊。』於是命令畫工畫下他的形象。頃刻間童子就不見了。
六年之後，有皇帝的旨意，將京兆章敬寺的懷惲禪師（Huai Yun，禪宗大師）調到上寺居住。前來學習的人很多。懷惲禪師對大家說：『至高的道理是無法用語言表達的，現在的人不明白這個道理，卻勉強學習其他的事情，認為那就是修行。』
【English Translation】 English version He joined his entourage. The sound of violent storms, thunder, and rain shook the forests and valleys. His followers, terrified, hid themselves. After a short while, something resembling a dark dragon emerged halfway from the clouds and mist. The Grand Commandant was greatly alarmed. After a while, the weather cleared slightly. Looking out, he saw a boy, dark-skinned with disheveled hair, wrapped in reeds from his feet to his shoulders, his right shoulder bare, holding a Sanskrit manuscript in his hand. He asked the Grand Commandant, 'What did you see, sir, that made you so frightened?' The Grand Commandant replied, 'I have karmic obstacles from a previous life and have encountered this evil environment.' The boy said, 'Now all of that is gone. What do you seek by coming here?' The Grand Commandant said, 'I wish to see the Great Being (Mahāsattva).' The boy said, 'What do you want to see a Bodhisattva for?' The Grand Commandant said, 'I have read the Avataṃsaka Sūtra, its principles are profound and its meaning vast. I hope the Great Being will inspire my understanding so that I can annotate it and make it popular in the world, so that people in the long night can immediately obtain light, and those with great capacity can attain enlightenment.' The boy said, 'The subtle intentions of all Buddhas are good at conforming to reason and are simple and easy to understand. The notes of the previous sages are already understandable. For example, the first chapter of the Daśabhūmika Sūtra, the explanation is only a few pages long, but now people use verbose annotations to write nearly a hundred volumes, and they are getting further and further away from the meaning of the sages. This is truly what is called destroying the Great Way.' The Grand Commandant said, 'You are just a boy, how dare you criticize your predecessors?' The boy laughed and said, 'You are mistaken, sir. Every blade of grass and every tree here is none other than the realm of Mañjuśrī. In your daily life, you are not confused by anything you encounter. This is the real Mañjuśrī. Why use the emotions of ordinary people to disturb your thoughts?' The Grand Commandant regretted that his previous words were wrong and immediately bowed his head and prostrated himself. As he stood up, the boy revealed the form of Mañjuśrī Bodhisattva, riding a lion, faintly disappearing into the clouds. From then on, the Grand Commandant regretted and felt distraught. His family asked him the reason, and he replied, 'I want to sincerely repent for my mistakes and hope to see the boy in the reed cloak again.' So he prepared incense and other offerings and made it his goal to see him, not stopping until he had seen him. After a long time, he suddenly saw the boy on the incense table scolding him, 'Why are you so attached to appearances and so greedy?' The Grand Commandant said, 'I just want the world to see the true face of the Great Being's manifestation.' So he ordered a painter to paint his image. In an instant, the boy disappeared.
Six years later, by imperial decree, Chan Master Huai Yun of Zhangjing Temple in Jingzhao was transferred to live in the upper temple. Many people came to study with him. Chan Master Yun said to the assembly, 'The ultimate truth cannot be expressed in words. People today do not understand this truth, but they force themselves to learn other things, thinking that is practice.'
知自性元非境所。是個微妙大解脫門。所有鑑覺不染不礙。如是光明未曾休廢。曩劫至今固無變易。猶如日輪遠近斯照。雖及眾色不與一切和合。靈燭妙明非假鍛鍊。為不了故取於物象。但如捏目妄起空華。徒自疲勞枉經劫數。若能返照無第二人。舉措施為無虧實相。
居士龐蘊。字道玄。衡陽人。世業儒。貞元初謁石頭和尚。亡言妙契。一日石頭問。子自見吾以來。日用事作么生。對曰。若問日用事。即無開口處。乃呈一頌曰。日用事無別。唯吾自偶諧。頭頭非取捨。處處勿張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。石頭然之。后參馬祖。問不與萬法為侶者是什麼人。祖曰待汝一口汲盡西江水即向汝道。居士于言下大悟。自爾玄機妙句竦動諸方。與丹霞最友善。一日訪百靈和尚路次相遇。靈問。昔日石頭得意句。還曾舉向人么。士云曾舉來。靈云舉向阿誰來。士以手自指云龐公。靈云直是妙德空生也讚歎居士不及。士卻問。師得力句是誰知。靈便戴笠子而去。士云善為道路。靈一去更不回首。又訪則川和尚。川云還記得初見石頭時道理不。士云猶得阿師重舉在。川云情知久參事慢。士云阿師老耄不啻龐公。川云二彼同時又爭幾許。士云龐公鮮健差勝阿師。川云不是勝我只是欠個幞頭。士云恰
【現代漢語翻譯】 現代漢語譯本： 認識到自性原本並非外在境界所能及，這是一個微妙而偉大的解脫之門。所有的覺知和感受都是清凈而不受阻礙的。這樣的光明從未停止過，從過去到現在一直沒有改變。就像太陽一樣，無論遠近都能照耀，即使照到各種顏色，也不會與任何事物混合。這種靈性的光明並非通過後天修煉獲得，而是因為不瞭解真相，所以才執著于外在的物象。這就像揉眼睛后產生的虛幻空花一樣，只是徒勞地讓自己疲憊，白白地經歷無數劫難。如果能夠反觀自性，就會發現沒有第二個自我，所作所為都不會偏離真實的本性。
龐蘊居士（Pang Yun，在家修行的佛教徒），字道玄，是衡陽人。世代以儒學為業。貞元年間，他拜訪了石頭和尚（Shi Tou，禪宗大師），在無言的交流中領悟了精妙的真理。有一天，石頭問：『自從你見到我以來，每天的日常事務是如何處理的？』龐蘊回答說：『如果問我每天的日常事務，我就無從開口。』於是他呈上一首偈語說：『每天的日常事務沒有什麼特別，只是我自己恰好與之和諧。每件事都不是取捨，每個地方都不要故意違背。誰會以朱紫的官服為榮？丘山之上沒有任何塵埃。神通和妙用，都在運水和搬柴之中。』石頭和尚對此表示贊同。後來，龐蘊參拜馬祖（Ma Zu，禪宗大師），問道：『不與萬法為伴侶的是什麼人？』馬祖說：『等你一口氣喝乾西江的水，我就告訴你。』龐蘊居士在聽到這句話后立刻大悟。從此以後，他精妙的禪機和語句震驚了四方。他與丹霞（Dan Xia，禪宗大師）最為友善。有一天，他拜訪百靈和尚（Bai Ling，禪宗大師），在路上相遇。百靈問：『過去石頭和尚讓你得意的句子，你還曾向人提起過嗎？』龐蘊說：『曾提起過。』百靈問：『向誰提起的？』龐蘊用手指著自己說：『向龐公提起的。』百靈說：『真是妙德（Miao De，菩薩名）和空生（Kong Sheng，須菩提的別稱）也讚歎你不及。』龐蘊反問道：『師父您得意的句子是誰知道的？』百靈便戴上斗笠離開了。龐蘊說：『善於趕路啊。』百靈一去不回頭。龐蘊又拜訪則川和尚（Ze Chuan，禪宗大師）。則川問：『還記得初次見到石頭和尚時的道理嗎？』龐蘊說：『還希望阿師（A Shi，對僧人的尊稱）重新提起。』則川說：『我知道你長期參禪，所以輕慢了。』龐蘊說：『阿師您老邁昏聵不亞於龐公。』則川說：『我們兩個同時，又能爭多少呢？』龐蘊說：『龐公身體健康，比阿師您強。』則川說：『不是勝過我，只是缺個幞頭（Fu Tou，古代男子戴的一種帽子）。』龐蘊說：『恰好。』
【English Translation】 English version: Realizing that the original nature of self is not attainable through external realms, this is a subtle and great gate of liberation. All awareness and perception are pure and unobstructed. Such light has never ceased and has remained unchanged from past kalpas to the present. Like the sun, it shines near and far, and even when it illuminates various colors, it does not mix with anything. This spiritual luminosity is not acquired through cultivation but arises from not understanding the truth, thus clinging to external objects. This is like the illusory flowers that appear when rubbing the eyes, merely tiring oneself in vain and pointlessly enduring countless kalpas. If one can reflect upon one's own nature, one will find that there is no second self, and all actions will not deviate from the true nature.
Layman Pang Yun (Pang Yun, a Buddhist practitioner at home), styled Daoxuan, was a native of Hengyang. His family had been engaged in Confucianism for generations. In the Zhenyuan era, he visited the monk Shi Tou (Shi Tou, a Zen master), and in a wordless exchange, he realized the subtle truth. One day, Shi Tou asked, 'Since you met me, how have you been handling your daily affairs?' Pang Yun replied, 'If you ask me about my daily affairs, I have nothing to say.' Then he presented a verse saying, 'Daily affairs are nothing special, it's just that I happen to be in harmony with them. Everything is neither taking nor rejecting, and everywhere, do not deliberately contradict. Who would take pride in the official robes of purple and vermilion? Above the hills and mountains, there is no dust. Supernatural powers and wondrous functions are all in carrying water and chopping wood.' Shi Tou approved of this. Later, Pang Yun visited Ma Zu (Ma Zu, a Zen master) and asked, 'Who is it that does not associate with the myriad dharmas?' Ma Zu said, 'When you drink the West River dry in one gulp, I will tell you.' Layman Pang Yun immediately attained great enlightenment upon hearing these words. From then on, his exquisite Zen insights and phrases shocked all directions. He was most friendly with Dan Xia (Dan Xia, a Zen master). One day, he visited the monk Bai Ling (Bai Ling, a Zen master) and met him on the road. Bai Ling asked, 'Have you ever mentioned to anyone the sentence that Shi Tou made you proud of in the past?' Pang Yun said, 'I have mentioned it.' Bai Ling asked, 'To whom did you mention it?' Pang Yun pointed to himself and said, 'To Pang Gong.' Bai Ling said, 'Truly, even Miao De (Miao De, the name of a Bodhisattva) and Kong Sheng (Kong Sheng, another name for Subhuti) cannot praise you enough.' Pang Yun asked in return, 'Who knows the sentence that the master is proud of?' Bai Ling then put on his bamboo hat and left. Pang Yun said, 'Good at traveling the road.' Bai Ling left without looking back. Pang Yun then visited the monk Ze Chuan (Ze Chuan, a Zen master). Ze Chuan asked, 'Do you still remember the principle when you first met Shi Tou?' Pang Yun said, 'I still hope that A Shi (A Shi, an honorific for monks) will mention it again.' Ze Chuan said, 'I know that you have been practicing Zen for a long time, so you are negligent.' Pang Yun said, 'A Shi, you are as old and senile as Pang Gong.' Ze Chuan said, 'We are both at the same time, so how much can we compete?' Pang Yun said, 'Pang Gong is healthy and stronger than A Shi.' Ze Chuan said, 'It's not that you are better than me, it's just that you are missing a futou (Fu Tou, a type of hat worn by men in ancient times).' Pang Yun said, 'Exactly.'
與師相似。川大笑而已。因摘茶次。士云。法界不容身。師還見我否。川云不是老僧𢙆答公話。士云有問有答蓋是尋常。川乃摘茶不聽。士云莫怪適來容易借問。川亦不顧。士云這無禮儀漢。待一一舉似明眼人在。川乃拋卻茶藍便歸方丈。又訪松山和尚喫茶次。士舉起橐子云。人人盡有分。因什麼道不得。山云。只為人人有分。所以道不得。士云阿兄因什麼卻道得。山云不可無言也。士云灼然灼然。山便喫茶。士云阿兄喫茶何不揖客。山云誰。士云龐公。山云何須更揖。后丹霞聞之乃云。若不是松山。幾被個老翁作亂一上。士聞之乃令傳語丹霞雲。何不會取舉起橐子時。又訪齊峰和尚。峰云俗人頻來僧舍討什麼。士回顧兩邊云。誰恁么道。誰恁么道。峰乃咄之。士云卻在這裡。峰云莫是當陽道底么。士云背後底。峯迴首云看看。士云草賊大敗。峰無語。又訪石林和尚。林豎拂子云。不落丹霞機。試道一句。士奪卻拂子乃豎起拳。林雲正是丹霞機。士云與我不落看。林雲。丹霞患啞。龐公患聾。士云恰是又一日。林雲。有人借問。居士莫惜言句。士云便請。林雲元來惜言句。士云這個問訊不覺落他便宜。林乃掩耳。士云作家作家。一日丹霞訪居士。見女子靈照取菜次。霞問居士在否。女子放下藍子斂手而立。又問居士在
【現代漢語翻譯】 現代漢語譯本： （龐）居士拜訪一位禪師，（這位禪）師的風格與（馬祖）道一禪師相似。（南泉）普愿禪師只是大笑而已。有一次（龐）居士在採茶的時候，問道：『法界如此之小，都容不下我的身軀，（禪）師您還能見到我嗎？』（南泉）普愿禪師說：『老僧我不會回答你的話。』（龐）居士說：『有問有答，這才是尋常的道理。』（南泉）普愿禪師於是只顧採茶，不再理會。（龐）居士說：『不要怪我剛才輕易地發問。』（南泉）普愿禪師仍然不理不睬。（龐）居士說：『這個沒有禮貌的和尚，等我一一說給明白人聽。』（南泉）普愿禪師於是丟下茶籃，便回自己的方丈室去了。 （龐）居士又去拜訪松山和尚，正趕上（松山和尚）在喫茶。居士舉起布袋說：『人人都有（佛性）的份，為什麼說不得呢？』松山和尚說：『正因為人人都有份，所以才說不得。』（龐）居士說：『阿兄（指松山和尚）為什麼卻說得？』松山和尚說：『不可無言啊。』（龐）居士說：『確實如此，確實如此。』松山和尚便喫茶。（龐）居士說：『阿兄喫茶，為什麼不向客人作揖呢？』松山和尚問：『誰？』（龐）居士說：『龐公（指自己）。』松山和尚說：『何須再作揖。』後來丹霞（天然禪師）聽說了這件事，便說：『如果不是松山（和尚），幾乎被這個老翁攪亂了一場。』（龐）居士聽說了，便讓人轉告丹霞（天然禪師）說：『為什麼不領會我舉起布袋的時候的意思呢？』 （龐）居士又去拜訪齊峰和尚。齊峰和尚說：『俗人頻繁來僧舍，想要討什麼？』（龐）居士回頭看看兩邊的人，說：『誰這麼說？誰這麼說？』齊峰和尚便呵斥他。（龐）居士說：『（真理）卻在這裡。』齊峰和尚說：『莫非是當陽（指龐居士的家鄉）說的那些話嗎？』（龐）居士說：『是背後（指齊峰和尚）說的那些話。』齊峰和尚回頭看看，說：『看看。』（龐）居士說：『草寇大敗。』齊峰和尚無語。 （龐）居士又去拜訪石林和尚。石林和尚豎起拂塵說：『不落入丹霞（天然禪師）的機鋒，試著說一句。』（龐）居士奪過拂塵，豎起拳頭。石林和尚說：『這正是丹霞（天然禪師）的機鋒。』（龐）居士說：『給我看看不落入（丹霞機鋒）的。』石林和尚說：『丹霞（天然禪師）患了啞病，龐公（指龐居士自己）患了耳聾。』（龐）居士說：『恰恰又是新的一天。』石林和尚說：『如果有人來請教，居士不要吝惜言語。』（龐）居士說：『請問吧。』石林和尚說：『原來（居士）是吝惜言語。』（龐）居士說：『這個問訊，不知不覺地落入了他的圈套。』石林和尚於是摀住耳朵。（龐）居士說：『行家，行家。』 有一天，丹霞（天然禪師）拜訪（龐）居士，看見（龐）居士的女兒靈照正在取菜。丹霞（天然禪師）問：『居士在家嗎？』靈照放下菜籃，斂手而立。又問：『居士在（家）嗎？』
【English Translation】 English version: （Pang） Layman visited a Zen master whose style resembled that of Zen Master Daoyi (Mazu). Zen Master Puhyuan (Nanquan) just laughed. Once, while (Pang) Layman was picking tea, he asked: 'The Dharma realm is so small that it cannot accommodate my body. Can you still see me, Master?' Zen Master Puhyuan (Nanquan) said: 'This old monk will not answer your question.' (Pang) Layman said: 'To have questions and answers is the ordinary way.' Zen Master Puhyuan (Nanquan) then only cared about picking tea and ignored him. (Pang) Layman said: 'Don't blame me for asking so easily just now.' Zen Master Puhyuan (Nanquan) still ignored him. (Pang) Layman said: 'This impolite monk, I will tell everyone who understands.' Zen Master Puhyuan (Nanquan) then threw down the tea basket and returned to his abbot's room. (Pang) Layman also visited Monk Songshan, just as (Monk Songshan) was drinking tea. The layman held up his cloth bag and said, 'Everyone has a share (of Buddha-nature), why can't it be said?' Monk Songshan said, 'Precisely because everyone has a share, it cannot be said.' (Pang) Layman said, 'Why can you say it, brother (referring to Monk Songshan)?' Monk Songshan said, 'It is impossible to be without words.' (Pang) Layman said, 'Indeed, indeed.' Monk Songshan then drank tea. (Pang) Layman said, 'Why doesn't the brother bow to the guest while drinking tea?' Monk Songshan asked, 'Who?' (Pang) Layman said, 'Layman Pang (referring to himself).' Monk Songshan said, 'Why bow again?' Later, Danxia (Zen Master Tianran) heard about this and said, 'If it weren't for Songshan (Monk), this old man would have almost caused a disturbance.' (Pang) Layman heard about it and asked someone to tell Danxia (Zen Master Tianran), 'Why didn't you understand the meaning when I held up the cloth bag?' (Pang) Layman also visited Monk Qifeng. Monk Qifeng said, 'What do laypeople frequently come to the monastery for?' (Pang) Layman looked back at the people on both sides and said, 'Who said that? Who said that?' Monk Qifeng then scolded him. (Pang) Layman said, '(The truth) is right here.' Monk Qifeng said, 'Could it be those words spoken in Dangyang (referring to Pang Layman's hometown)?' (Pang) Layman said, 'It's those words spoken behind (referring to Monk Qifeng).' Monk Qifeng looked back and said, 'Look, look.' (Pang) Layman said, 'The bandit army is utterly defeated.' Monk Qifeng was speechless. (Pang) Layman also visited Monk Shilin. Monk Shilin raised his whisk and said, 'Without falling into the trap of Danxia's (Zen Master Tianran) quick wit, try to say a sentence.' (Pang) Layman snatched the whisk and raised his fist. Monk Shilin said, 'This is precisely Danxia's (Zen Master Tianran) quick wit.' (Pang) Layman said, 'Show me one that doesn't fall into (Danxia's quick wit).' Monk Shilin said, 'Danxia (Zen Master Tianran) suffers from muteness, and Layman Pang (referring to Pang Layman himself) suffers from deafness.' (Pang) Layman said, 'It's just another new day.' Monk Shilin said, 'If someone asks for guidance, Layman, don't be stingy with words.' (Pang) Layman said, 'Please ask.' Monk Shilin said, 'So (Layman) is stingy with words.' (Pang) Layman said, 'This greeting unknowingly fell into his trap.' Monk Shilin then covered his ears. (Pang) Layman said, 'Expert, expert.' One day, Danxia (Zen Master Tianran) visited (Pang) Layman and saw (Pang) Layman's daughter, Lingzhao, picking vegetables. Danxia (Zen Master Tianran) asked, 'Is the Layman at home?' Lingzhao put down the vegetable basket, folded her hands, and stood there. He asked again, 'Is the Layman at (home)?'
否。女子便提藍子去。時居襄陽。靈照常隨制竹漉籬售之以供朝夕。居士將終。命靈照視日。及中即報。靈照遽報曰。日中矣。而有蝕也。居士出觀日次。靈照即登父座合掌端坐而逝。居士笑曰我女鋒捷矣。於是居士更延七日。襄州牧于公枉駕候問。居士談笑良久。居士顧謂公曰。但願空諸所有。謹勿實諸所無。好住世間。猶如影響。言訖枕公膝而逝。
七年。永州司馬柳宗元制南嶽彌陀和尚碑。其詞曰。在代宗時有僧法照為國師。乃言其師南嶽大長老有異德。天子南向而禮焉。度其道不可徴。乃名其居曰般舟道場。用尊其位。公始居山西南巖石之下。人遺之食則食。不遺則食土泥茹草木。其取衣類是。南極海裔北極幽都來求厥道。或值之崖谷。羸形垢面躬負薪蘇以為僕役。而媟之乃公也。凡化人。立中道而教之權。俾得以疾至故示專念。書涂巷刻溪谷丕勤誘掖以援于下。不求而道備。不言而物成。人皆負布帛斬木石委之巖戶。不拒不營。祠宇既具。以洎于德宗申詔褒立。是為彌陀寺。施之餘則施與餓疾者。不尸其功。公始學成都唐公。次資川詵公。詵公學于東山忍公。皆有道。至荊州進學玉泉真公。真公授公以衡山俾為教魁。人從而化者以萬計。初法照居盧山。由正定趣安樂國。見蒙惡衣侍佛者。佛告曰此衡
山承遠也。出而求之。肖焉。乃從而學。傳教天下由公之訓。公為僧凡五十六年。其壽九十一。貞元十八年七月十九日終於寺。葬于寺之南岡。刻石于寺大門之右。銘曰。一氣回薄茫無窮 其上無初下無終 離而為合蔽而通 始末或異今焉同 虛無混冥道乃融 聖神無跡示教功 公之率眾峻以容 公之立誠放其中 服庇草水蔽穹窿 仰攀俯取食以充 形游無極交大雄 天子翹首師順風 四方奔趨云之從 經始尋尺成靈宮 始自蜀道至臨洪 咨謀往復窮真宗 弟子傳教國師公 化流萬億代所崇 奉公寓形於南岡 幼曰弘願惟孝恭 立之茲石書玄蹤
是歲永州修凈土院成。司馬柳宗元為之記曰。中州之西數萬里。有國曰身毒。釋迦牟尼如來示現之地。彼佛言西方過十萬億佛土有世界曰極樂。佛號無量壽如來。其國無有三毒八難。眾寶以為飾。其人無有十纏九惱。群聖以為友。有能誠心大愿歸心是土者。茍念力具足則生彼國。然後出三界之外。其于佛道無退轉者。其言無所欺也。晉時廬山遠法師作唸佛三昧詠。大勸於時。其後天臺顗大師著釋凈土十疑論。宏宣其教。周密微妙。迷者咸賴焉。蓋其留異跡而去者甚眾。永州龍興寺前敕史李承晊及僧法林置凈土堂于寺之東偏。常奉斯事。逮今餘二十年。廉隅毀頓影象崩墜。
【現代漢語翻譯】 現代漢語譯本： 山承遠（Shan Chengyuan）遠道而來，四處尋訪，最終找到了目標，於是跟隨他學習。他將傳教天下的教義歸功於公（指山承遠）。公作為僧人共五十六年，享年九十一歲。貞元十八年七月十九日圓寂于寺廟，安葬在寺廟南面的山岡上。在寺廟大門右側的石頭上刻下銘文：『一氣執行，浩瀚無垠，其上無始，其下無終。分離而又結合，封閉而又通達，開始和結束或許不同，如今卻融為一體。虛無之中，道義融合，聖人顯現神蹟，昭示教化之功。公率領眾人，既嚴峻又寬容，公樹立誠信，放任於其中。恩澤庇護草木，覆蓋穹蒼，仰取俯拾，以充飢腸。形體遨遊于無極之境，與大雄（指佛）相交。天子翹首以盼，順應風向，四方之人奔走追隨，如雲之從龍。從尋常之處開始，最終建成靈宮，從蜀道開始，到達臨洪，反覆商議，窮究真宗。弟子們傳承教義，國師公（Guoshi Gong）的教化流傳萬億，為後世所崇敬。將公的形體安放在南岡，幼年時就懷有弘大的志願，唯有孝順恭敬。將這塊石頭立在這裡，書寫玄妙的軌跡。』 這一年，永州修建凈土院完成。司馬柳宗元為之作記說：『中州（指中原地區）以西數萬里，有一個國家叫身毒（Shendu，印度的古稱），釋迦牟尼如來示現的地方。那裡的佛說西方經過十萬億佛土，有一個世界叫極樂（Jile，也稱西方極樂世界）。佛號無量壽如來（Wuliangshou Rulai，阿彌陀佛的稱號）。那個國家沒有三毒（貪嗔癡）和八難（沒有機會聽聞佛法的八種境況），用各種珍寶來裝飾。那裡的人沒有十纏（使人纏縛于惡行的十種煩惱）和九惱（九種惱亂身心的煩惱），以眾聖為友。有能夠以真誠的心和宏大的願望歸心於這個凈土的人，只要念力足夠，就能往生到那個國家，然後超出三界之外，對於佛道不會退轉。』佛所說的話沒有欺騙。晉朝時廬山遠法師（Lushan Yuan Fashi）作唸佛三昧詠，大力勸導當時的人們。之後天臺顗大師（Tiantai Yi Dashi）著《釋凈土十疑論》，弘揚宣講這個教義，周密而又微妙，迷惑的人都依賴它。大概是留下奇異事蹟而離去的人非常多。永州龍興寺前敕史李承晊（Li Chengzhi）及僧人法林（Falin）在寺廟的東邊建造凈土堂，經常奉行這件事。到如今已經二十多年了，（凈土堂的）墻角破損傾頹，影象崩塌墜落。
【English Translation】 English version: Shan Chengyuan traveled far and wide, seeking and eventually finding his goal, whereupon he followed him to learn. He attributed the teachings of spreading the doctrine throughout the world to Gong (referring to Shan Chengyuan). Gong served as a monk for a total of fifty-six years, living to the age of ninety-one. On the nineteenth day of the seventh month of the Zhenyuan eighteenth year, he passed away at the temple and was buried on the southern hill of the temple. An inscription was carved on a stone to the right of the temple's main gate: 'The one Qi (vital energy) circulates, vast and boundless, above it is without beginning, below it is without end. Separating and yet uniting, closed off and yet accessible, the beginning and the end may be different, but now they are one. In emptiness and obscurity, the Dao (the Way) merges, the sage manifests miracles, demonstrating the merit of teaching. Gong leads the masses, both strict and tolerant, Gong establishes sincerity, letting it be within. Grace shelters the grass and trees, covering the firmament, looking up and reaching, looking down and taking, filling the hungry belly. The form roams in the realm of infinity, interacting with the Great Hero (Daxiong, referring to the Buddha). The Son of Heaven cranes his neck in anticipation, following the wind, people from all directions rush to follow, like clouds following the dragon. Starting from the ordinary, eventually building a spiritual palace, starting from the Shu Road, reaching Linhong, repeatedly discussing, exhaustively investigating the true doctrine. Disciples transmit the teachings, the teachings of National Teacher Gong (Guoshi Gong) spread to trillions, revered by future generations. Placing Gong's form on the southern hill, in his youth he had great aspirations, only filial piety and respect. Erecting this stone here, writing down the profound traces.' In this year, the construction of the Pure Land Monastery (Jingtu Yuan) in Yongzhou was completed. Sima Liu Zongyuan wrote a record for it, saying: 'Tens of thousands of miles west of the Central Plains (Zhongzhou), there is a country called Shendu (ancient name for India), the place where Shakyamuni Tathagata manifested. The Buddha there said that beyond hundreds of thousands of trillions of Buddha lands to the west, there is a world called Sukhavati (Jile, also known as the Western Paradise). The Buddha is named Amitayus Tathagata (Wuliangshou Rulai). That country has no three poisons (greed, hatred, and delusion) and eight difficulties (eight conditions where one cannot hear the Dharma), adorned with various treasures. The people there have no ten entanglements (ten afflictions that bind people to evil deeds) and nine vexations (nine vexations that disturb the body and mind), with all the sages as friends. Those who can sincerely and with great vows dedicate their hearts to this Pure Land, as long as their power of mindfulness is sufficient, can be reborn in that country, and then go beyond the Three Realms, and will not regress in the Buddha's path.' The Buddha's words are not deceptive. During the Jin Dynasty, Dharma Master Yuan of Lushan (Lushan Yuan Fashi) composed the 'Samadhi Verse on Mindfulness of the Buddha', greatly exhorting the people of that time. Later, Great Master Yi of Tiantai (Tiantai Yi Dashi) wrote the 'Ten Doubts about the Pure Land', widely propagating this teaching, thorough and subtle, those who are confused rely on it. It seems that there are many who left behind extraordinary deeds and departed. Li Chengzhi, the former imperial envoy of Longxing Temple in Yongzhou, and the monk Falin built a Pure Land Hall on the east side of the temple, constantly practicing this matter. It has been more than twenty years now, the corners of the (Pure Land Hall) are damaged and dilapidated, and the images have collapsed and fallen.
會巽上人居其宇下。始復理焉。上人者修最上乘。解第一義。無體空析色之跡而造乎真源。通假有借無之名而入于實相。境與智合。事與理並。故雖往生之因亦相用不捨。誓葺茲宇以開後學。有信士圖為佛像。法相甚具焉。今刺史馮公作大門以表其位。余遂周延四阿。環以廓廡。繢二大士之像。繒蓋幢幡以成就之。嗚呼。有能求無生之生者知舟筏之存乎。是遂以天臺十疑論書於牆宇。使觀者起信焉。
八年法師智𧦬者。悟解絕倫多所撰著。然寡徒侶。因棄講居衡岳寺。每覽所撰必一唱三嘆。以為吾達解如此而不遇賞音。偶一日有耆宿至。借𧦬著述而閱之。乃曰。汝識至高。頗符佛意。今寡徒眾。蓋闕人緣耳。佛猶不能度無緣。況初心者乎。可辦食佈施飛走。卻後二十年當自有眾。言訖恍然不見。𧦬遂如其教。鬻衣單易米炊之散郊外。感群烏大集搏飯而去。𧦬祝之曰。食吾飯者愿為法侶。后二十年𧦬往鄴城開講。座下有眾千餘人。果皆少年比丘。
是歲道樹禪師卒。師初參神秀禪師得旨。結茅于壽州三峰山。有野人。服色素樸。言譚詭異。或時化現佛．菩薩．聲聞．天仙等形。或放異光。或出聲響。夭幻百端。師之學徒常為驚怖。皆莫能測。如此凡十年方滅跡不見。師告眾曰。野人作無限伎倆眩惑於人。只
【現代漢語翻譯】 現代漢語譯本： 會巽上人居住在這座寺宇之下，開始重新修繕它。這位上人修習的是最上乘佛法，通曉第一義諦（最高深的佛理）。他沒有執著于空性而分析色相的痕跡，而是直達真如本源。他通達假有（世俗存在）是借用空無之名而進入實相（真實存在）的道理。境界與智慧相合，事相與理體並存。因此，即使是往生凈土的因緣，他也相互利用而不捨棄。他發誓修繕這座寺宇，以開啟後來的學人。有信徒繪製佛像，法相非常完備。現在刺史馮公建造大門來表彰這座寺宇的地位。我於是擴建了周圍的四阿（四面有屋檐的建築物），環繞著寬敞的廂房。繪製了兩大菩薩的畫像，製作了幡蓋寶幢來成就此事。唉！有能夠尋求無生之生（超越生死）的人，才知道舟船筏子的存在意義啊！於是將天臺宗的《十疑論》書寫在墻壁上，使觀看的人產生信仰。 八年，法師智顗（隋代天臺宗的實際創始人）的悟解超凡脫俗，撰寫了許多著作，然而缺少徒弟。因此他放棄講學，居住在衡岳寺。每次閱讀自己所寫的著作，必定一唱三嘆，認為『我的理解如此透徹，卻遇不到知音。』 偶然有一天，有位年長的僧人來到，借閱智顗的著作來閱讀。於是說：『你的見識非常高明，很符合佛的旨意。現在缺少徒眾，大概是缺少人緣罷了。佛尚且不能度化無緣之人，更何況是初學者呢？你可以準備食物佈施給飛禽走獸，過二十年後自然會有徒眾。』說完就忽然不見了。智顗於是按照他所說的去做，賣掉衣物，換成米飯煮熟后散佈在郊外。感動了許多烏鴉聚集而來爭搶飯吃而去。智顗祝願說：『吃了我的飯的，希望成為我的法侶。』 二十年後，智顗前往鄴城開講，座下有一千多人。果然都是年輕的比丘。 這年，道樹禪師圓寂。禪師最初參拜神秀禪師（禪宗北宗的代表人物）得到真傳。在壽州三峰山結茅居住。有個野人，穿著樸素，言談怪異。有時化現成佛、菩薩、聲聞、天仙等形象，有時放出奇異的光芒，有時發出聲響。變化莫測，花樣百出。禪師的學徒常常感到驚恐，都無法測度。這樣過了十年才消失不見。禪師告訴眾人說：『野人做出無限的伎倆來迷惑人，只是』
【English Translation】 English version: Superior Person Hui Xun resided beneath the eaves of this temple and began to restore it. This Superior Person cultivated the Supreme Vehicle (Mahayana Buddhism), understood the First Principle (the ultimate truth). He did not cling to emptiness by analyzing the characteristics of form, but went directly to the source of True Thusness (Tathata). He understood that provisional existence (conventional reality) borrows the name of non-existence to enter into True Reality (ultimate reality). Realm and wisdom merged, phenomena and principle coexisted. Therefore, even the causes for rebirth in the Pure Land were mutually utilized and not abandoned. He vowed to renovate this temple to enlighten future learners. A faithful follower commissioned a Buddha image, with perfectly complete Dharma characteristics. Now, Prefect Feng built a grand gate to honor its position. I then extended the surrounding corridors and enclosed them with spacious side-rooms. Paintings of the two great Bodhisattvas were created, and banners and canopies were made to complete the project. Alas! Those who can seek the birth of non-birth (transcending birth and death) will understand the meaning of the existence of boats and rafts! Therefore, the 'Ten Doubts about Pure Land' from the Tiantai school was written on the walls, so that viewers may arise faith. In the eighth year, Dharma Master Zhiyi (the de facto founder of the Tiantai school in the Sui Dynasty) had extraordinary understanding and wrote many works, but lacked disciples. Therefore, he abandoned lecturing and resided in Hengyue Temple. Every time he read his own writings, he would sigh deeply, thinking, 'My understanding is so thorough, yet I cannot find a kindred spirit.' One day, an elderly monk arrived and borrowed Zhiyi's writings to read. He said, 'Your knowledge is very profound and conforms to the Buddha's intention. The reason you lack disciples is probably because you lack affinity with people. Even the Buddha cannot save those without affinity, let alone beginners? You can prepare food and give it to birds and beasts, and after twenty years you will naturally have disciples.' After saying this, he suddenly disappeared. Zhiyi then did as he was told, selling his clothes and belongings, exchanging them for rice, cooking it, and scattering it in the suburbs. This moved many crows to gather and snatch the rice before flying away. Zhiyi prayed, 'May those who eat my rice become my Dharma companions.' Twenty years later, Zhiyi went to Yecheng to give lectures, and there were more than a thousand people seated below. Indeed, they were all young monks. In this year, Zen Master Daoshu passed away. The Zen Master initially visited Zen Master Shenxiu (a representative figure of the Northern School of Zen) and received the true transmission. He built a hut on Three Peaks Mountain in Shouzhou. There was a wild man, dressed plainly, with strange speech. Sometimes he transformed into Buddhas, Bodhisattvas, Sravakas, and celestial beings, sometimes he emitted strange light, and sometimes he made sounds. His transformations were unpredictable and varied. The Zen Master's disciples were often frightened and could not fathom him. This went on for ten years before he disappeared. The Zen Master told the assembly, 'The wild man makes endless tricks to deceive people, only'
消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。繇是遠近聞之靡不欽服。所謂見怪不怪其怪自敗云。
九年正月。百丈懷海禪師示寂。春秋九十有五。師福州長樂人。丱歲離塵。三學該煉。屬馬祖闡化江西。師傾心依附。與西堂智藏禪師同號入室。時馬祖之門會學千百。二大士為角立焉。及祖遷化。師往新吳百丈山。居未期月而玄學之徒四方輻湊。師雖臘高。凡作息必與眾同均。嘗謂一日不作則一日不食。僧問如何是大乘頓悟法門。師曰。汝等先歇諸緣。休息萬事。善與不善世出世間一切諸法莫記憶。莫緣念。放捨身心令其自在。心如木石無有辨別。心無所行心地若空。慧日自現如雲開日出相似。名為解脫人。對一切境。心無靜亂不攝不散。一切聲色無有滯礙。是非好醜是理非理。諸知見總盡不被繫縛。處心自在。名初發心菩薩便登佛地。若垢凈心盡。不住繫縛不住解脫。無一切有為無為縛脫。平等心量處於生死。其心自在。畢竟不與虛幻塵勞蘊界生死諸入和合。迥然無寄一切不拘。去留無礙。往來生死如門開相似。若遇種種苦樂不稱意事心無退屈。不念名聞衣食。不貪功德利益。不為世法之所滯。心雖親受苦樂不幹於懷。鹿食接命補破禦寒。[一/幾][一/幾]如愚如聾相似。稍有親分于生死中。廣學知
【現代漢語翻譯】 現代漢語譯本： 消老僧：我既不看也不聽。你的伎倆是有限的，而我的不看和不聽是無盡的。因此，遠近的人聽到后沒有不欽佩信服的。正所謂見怪不怪，其怪自敗。
九年正月，百丈懷海禪師圓寂，享年九十五歲。禪師是福州長樂人，自幼便遠離塵世，精通佛學三藏。當時馬祖道一禪師在江西弘揚佛法，懷海禪師傾心依附。與西堂智藏禪師一同被譽為馬祖的入室弟子。當時馬祖門下聚集了成百上千的學僧，而這兩位大士是其中的佼佼者。馬祖圓寂后，懷海禪師前往新吳百丈山。居住不到一個月，四面八方的玄學之徒便蜂擁而至。禪師雖然年事已高，但凡是作息都一定與大眾相同。他曾說：『一日不作，則一日不食。』有僧人問：『如何是大乘頓悟法門？』禪師說：『你們先放下一切因緣，停止一切事務。無論是善與不善，世間和出世間的一切諸法，都不要記憶，不要思念。放捨身心，讓它自在。心如木石一般，沒有分別。心無所行，心地空空蕩蕩，智慧的太陽自然顯現，就像撥開雲霧見到太陽一樣。這叫做解脫之人。面對一切境界，內心沒有靜止或混亂，不攝取也不散亂。一切聲色都沒有滯礙，是非好醜，是理非理，所有的知見都完全放下，不被束縛。處心自在，名為初發心菩薩，便能登上佛地。如果垢凈之心都已消除，不住于束縛，也不住于解脫。沒有一切有為法和無為法的束縛與解脫，以平等心量處於生死之中，內心自在。畢竟不與虛幻的塵勞、五蘊、十二界、生死諸入相和合，迥然獨立，無所寄託，一切都不拘泥。去留沒有阻礙，往來生死就像開門一樣。如果遇到種種苦樂不如意的事情，內心沒有退縮。不念名聞利養，不貪功德利益，不被世間法所束縛。內心雖然親身感受苦樂，卻不縈懷於心。像鹿一樣覓食維持生命，縫補破舊的衣服御寒。像愚人一樣，像聾子一樣。稍微對生死有所瞭解，廣泛學習知識。』
【English Translation】 English version: 'Xiao' old monk: I neither see nor hear. Your tricks are limited, but my not seeing and not hearing are endless. Therefore, those near and far who hear of it cannot help but admire and submit. As the saying goes, 'If you are not surprised by the strange, the strangeness will defeat itself.'
In the first month of the ninth year, Zen Master Baizhang Huaihai passed away at the age of ninety-five. The Zen Master was from Changle, Fuzhou. He left the world at a young age and was well-versed in the three baskets of Buddhist teachings. At that time, Zen Master Mazu Daoyi was propagating the Dharma in Jiangxi, and Zen Master Huaihai wholeheartedly followed him. Together with Zen Master Xitang Zhizang, he was known as Mazu's inner disciple. At that time, hundreds and thousands of monks gathered under Mazu's door, and these two great masters were the best among them. After Mazu passed away, Zen Master Huaihai went to Mount Baizhang in Xinwu. In less than a month of living there, practitioners of metaphysics from all directions flocked to him. Although the Zen Master was old, he always shared the same daily routine with the public. He once said: 'If I do not work for a day, I will not eat for a day.' A monk asked: 'What is the Mahayana sudden enlightenment Dharma gate?' The Zen Master said: 'You must first put down all conditions and stop all affairs. Whether it is good or bad, all dharmas of the world and beyond the world, do not remember them, do not think about them. Release your body and mind and let them be free. Let your mind be like wood or stone, without discrimination. When the mind has no activity and the mind-ground is empty, the sun of wisdom will naturally appear, just like the sun appearing when the clouds are cleared. This is called a liberated person. Facing all realms, the mind is neither still nor chaotic, neither grasping nor scattered. All sounds and sights have no obstruction, right and wrong, good and bad, reasonable and unreasonable, all views are completely put down and not bound. Being at ease in the mind is called a Bodhisattva who has just aroused the aspiration for enlightenment, and can ascend to the Buddha-ground. If the defiled and pure minds are exhausted, one does not dwell in bondage, nor does one dwell in liberation. There is no bondage or liberation of all conditioned and unconditioned dharmas, and one dwells in birth and death with an equal mind, and the mind is at ease. After all, one does not unite with the illusory dust, the five aggregates, the twelve sense bases, and the entrances of birth and death, but stands alone, without dependence, and is not bound by anything. There is no obstacle to leaving or staying, and coming and going in birth and death is like opening a door. If you encounter all kinds of unpleasant things of suffering and joy, there is no retreat in your heart. Do not think about fame and gain, do not covet merit and benefit, and do not be bound by worldly dharmas. Although the mind personally experiences suffering and joy, it does not dwell in the heart. Like a deer, find food to maintain life, and mend old clothes to keep out the cold. Like a fool, like a deaf person. Have a little understanding of birth and death, and learn knowledge widely.'
解求福求智于理無益。即被解境風漂。卻歸生死海里。佛是無求。人求之即乖。理是無求。理求之即失。若取于無求。復同於有求。此法無實無虛。若能可生心知木石相似。不為陰界五欲八風之所漂溺。即生死因斷。去住自由。僧問。如今受戒。身心清凈。已具諸善。得解脫否。答曰。少分解脫。未得心解脫。問云何是心解脫。答曰。不求佛。不求知解。垢凈情盡。亦不守無求。為是不住盡處。亦不畏地獄苦。不愛天堂樂。一切法不拘。始名為解脫無礙。汝莫言有少分戒善將為便了。有河沙無漏戒定慧門都未涉一毫在。努力猛作。莫待耳聾眼暗頭白麵皺老苦及身。眼中流淚心裡慞惶。未有去處。到恁么時。整理手腳不得也。縱有福智多聞都用不著。為緣念諸境不知返照。復不見佛道。一生所有惡業悉現於前變為好境。隨所見重處受生。都無自由分。龍畜良賤亦總未定。問如何得自由。答曰。如今對五欲八風情無取捨垢凈俱亡。如日月在空不緣而照。亦如香象截流而過。更無疑滯。此人天堂地獄所不能攝也。凡讀經看教皆須宛轉歸就自己。但是一切言教只明如今覺性自己。俱不被一切有無諸法境轉。是名導師。能照破一切有無境法。是名金剛。即有自由獨立分。若不能恁么。縱令誦得十二韋陀經。只成增上慢。卻是謗佛
【現代漢語翻譯】 現代漢語譯本： 從理智上尋求福報和智慧是沒有益處的。這就像被『解境』（對解脫境界的理解）之風吹動，最終還是會回到生死的苦海之中。佛陀是無所求的，人們若有所求，就違背了佛陀的本意。真理也是無所求的，若有所求，就會失去真理。如果執著于『無求』，又和『有求』沒有區別了。這種法既非真實也非虛妄。如果能夠像木頭和石頭一樣，不起分別心，不被『陰界』（五陰的界限）、『五欲』（色、聲、香、味、觸五種慾望）和『八風』（利、衰、毀、譽、稱、譏、苦、樂八種境界）所迷惑，那麼生死的根源就會斷絕，來去就能夠自由。 有僧人問：『現在受了戒，身心清凈，已經具備了各種善行，能夠得到解脫嗎？』 回答說：『只是少分解脫，還沒有得到心解脫。』 僧人問：『什麼是心解脫？』 回答說：『不追求成佛，不追求知識和見解，將污垢和清凈的情感都消除乾淨，也不執著于『無求』，不以『不住盡處』（不滯留在涅槃的境界）為目標，也不畏懼地獄的痛苦，不貪愛天堂的快樂，不被一切法所束縛，這才叫做解脫無礙。你不要以為有了少許戒律和善行就足夠了，還有像恒河沙一樣多的無漏戒、定、慧法門，你連一毫都沒有涉足。要努力精進修行，不要等到耳聾眼花、頭髮變白、面容憔悴，衰老和痛苦降臨到身上，眼中流淚，心裡驚慌，卻不知道該去哪裡。到了那個時候，想要整理手腳都做不到了。即使有再多的福報、智慧和知識，也都派不上用場。因為你總是執著于各種境界，不知道反觀自照，也看不到佛道。一生所造的惡業都會顯現在眼前，變成美好的景象，讓你隨著所見到的最強烈的景象去受生，完全沒有自由。轉生為龍、畜生，還是良善或卑賤之人，也都無法確定。』 問：『如何才能得到自由？』 答：『現在面對五欲八風，心中沒有取捨，污垢和清凈都已消亡，就像太陽和月亮在空中，不刻意地照耀，卻自然地照亮一切；也像香象截斷河流而過，不再有任何疑惑和滯留。這樣的人，天堂和地獄都無法束縛他。凡是讀經看教，都必須巧妙地迴歸到自身。一切言教都只是爲了闡明當下的覺性，不被一切有無諸法的境界所轉動，這樣的人才能被稱為導師，能夠照破一切有無的境界和法。這樣才能有自由獨立的份。如果不能做到這樣，即使能夠背誦十二部吠陀經，也只是增長了傲慢，實際上是在誹謗佛法。』
【English Translation】 English version: Seeking blessings and wisdom through reasoning is of no benefit. It's like being blown by the wind of 'understanding of liberation' (解境, understanding of liberated states), only to return to the sea of birth and death. The Buddha is without seeking; when people seek Him, they deviate from His intention. Truth is without seeking; when sought, it is lost. If one clings to 'non-seeking,' it becomes the same as 'seeking.' This Dharma is neither real nor unreal. If one can be like wood and stone, without generating discriminating thoughts, and not be swept away by the 'spheres of sense' (陰界, the limits of the five skandhas), the 'five desires' (五欲, the five desires of form, sound, smell, taste, and touch), and the 'eight winds' (八風, the eight worldly concerns of gain, loss, praise, blame, honor, disgrace, joy, and sorrow), then the cause of birth and death will be severed, and one will be free to come and go. A monk asked, 'Now that I have taken the precepts, and my body and mind are pure, and I have accumulated all kinds of good deeds, can I attain liberation?' The answer was, 'Only a partial liberation; you have not yet attained liberation of the mind.' The monk asked, 'What is liberation of the mind?' The answer was, 'Not seeking Buddhahood, not seeking knowledge and understanding, exhausting all defiled and pure emotions, and not clinging to 'non-seeking.' Not aiming for 'dwelling in cessation' (不住盡處, not dwelling in the state of Nirvana), not fearing the suffering of hell, not loving the pleasures of heaven, and not being bound by any Dharma—this is called liberation without hindrance. Do not think that having a little precept and goodness is enough. There are as many countless undefiled gates of precepts, concentration, and wisdom as there are sands in the Ganges River, and you have not even touched a hair's breadth of them. Strive diligently and vigorously; do not wait until you are deaf and blind, your hair is white, your face is wrinkled, old age and suffering befall you, tears flow from your eyes, and your heart is panicked, not knowing where to go. At that time, you will not even be able to move your hands and feet. Even if you have much blessing, wisdom, and knowledge, they will be of no use. Because you are always attached to various states and do not know how to reflect inwardly, and you do not see the Buddha's path. All the evil deeds you have committed in your life will appear before you, transformed into beautiful scenes, causing you to be reborn according to the strongest scene you see, without any freedom. Whether you are reborn as a dragon, an animal, or a noble or lowly person is also uncertain.' The monk asked, 'How can one attain freedom?' The answer was, 'Now, facing the five desires and eight winds, the mind has no taking or rejecting, and both defilement and purity have vanished. It is like the sun and moon in the sky, shining without intention, yet naturally illuminating everything; it is also like a fragrant elephant cutting through the river, without any doubt or hesitation. Such a person cannot be confined by heaven or hell. Whenever you read scriptures and study teachings, you must skillfully return to yourself. All teachings only clarify the present awareness of oneself, not being turned by any phenomena of existence or non-existence. Such a person can be called a guide, capable of illuminating and breaking through all phenomena of existence and non-existence. Only then can one have freedom and independence. If you cannot do this, even if you can recite the twelve Vedas, you will only increase your arrogance and actually be slandering the Buddha's Dharma.'
。不是修行。讀經看教若準世間是好善事。若向明眼人邊數。此是壅塞人。十地之人脫不去。流入生死河。但不用求覓知解語言義句。離一切有無諸法。透過三句外。自然與佛無差。既自是佛。何患佛不解語。只恐不是佛。被一切有無諸法轉。不得自由。是以理未立先有福智載去。如賤使貴。不如於理先立。後有福智。臨時作得主。握土為金。變海水為酥酪。破須彌山為微塵。於一義作無量義。于無量義作一義。師每說法竟。大眾下堂。乃召之。大眾回首。師云是什麼。諸方目為百丈下堂句。
師以禪宗肇自少室。至曹溪以來多居律寺。說法住持未有規度。乃創意別立禪居。凡具道眼有可尊之德者號曰長老。既為化主即處於方丈。不立佛殿唯樹法堂。表佛祖的傳。受當代為尊也。學眾無多少。無高下。併入僧堂。依臘次安排。設長連床施椸架掛搭道具。臥必斜枕床唇。以其坐禪既久略偃息而已。除入室請益。任學者勤惰。或上或下。不抱常準。其闔院大眾朝參夕聚。長老上堂升座主事。徒眾雁立側聆。主賓問酬激揚宗要。齋粥二時隨眾均遍。行普請法上下均力也。置十務寮舍。每用主領一人營眾事。令各司其局。或有假號竊形混于清眾。並別置喧撓之事。即維那撿舉。抽下本位掛搭擯令出院。或彼有所犯即以柱
【現代漢語翻譯】 現代漢語譯本：不是修行。讀經看教如果只是爲了在世間做好事，那當然是好事。但如果拿到明眼人面前來說，這反而會成為障礙。即使是十地菩薩也無法擺脫，最終還是會流入生死輪迴的河流。所以，不要去追求理解經文的字句和意義，要超越一切有和無的諸法，超越言語文字，自然就能與佛無二無別。既然自己就是佛，又何必擔心佛不理解你的話呢？只怕自己不是佛，被一切有和無的諸法所迷惑，不得自在。因此，如果理沒有確立，先有福報和智慧，就像讓卑賤的人去駕馭尊貴的事物。不如先確立理，後有福報和智慧，這樣才能在關鍵時刻做得了主，能點石成金，變海水為酥酪，將須彌山粉碎成微塵，能從一個義理中生出無量義，也能從無量義中歸納為一個義理。百丈禪師每次說法完畢，大眾退下佛堂，禪師便叫住他們。大眾回頭，禪師問道：『是什麼？』因此，諸方將此稱為百丈下堂句。 百丈禪師認為禪宗自達摩祖師在少室山創立，到六祖慧能大師在曹溪以來，大多依附於律寺。說法和住持還沒有規範。於是他創新設立禪居。凡是具有道眼，有值得尊敬的德行的人，被稱為長老（寺院住持）。既然是教化一方的主持，就住在方丈（住持的居所）里。不設立佛殿，只設立法堂（說法的地方），表明佛祖心法代代相傳，受當代人尊敬。學眾無論多少，無論地位高低，都進入僧堂（僧人居住的場所），按照受戒的先後次序安排。設定長連床（一種狹長的床）和椸架（掛衣服的架子），用來放置掛搭（僧人的行李）和道具。睡覺時必須斜靠在床邊，因為他們坐禪很久，只是稍微休息一下。除了進入方丈請教問題，學者可以自由選擇勤奮或懶惰，或上或下，沒有固定的標準。整個寺院的大眾早晨參拜，晚上聚集。長老上堂升座主持，徒眾像雁一樣站立在旁邊，側耳傾聽。主客之間問答，激揚宗要。齋粥（早飯和晚飯）兩個時辰，大家一起平等享用。實行普請法（集體勞作），上下一起出力。設定十個事務寮舍（處理事務的場所），每個寮舍用一人主管，管理大眾事務，讓每個人各司其職。如果有人假冒身份，混入僧眾，或者有喧譁擾亂秩序的事情，就由維那（寺院的糾察）來檢查舉報，撤銷其掛搭資格，驅逐出院。或者他們犯了什麼錯誤，就用柱
【English Translation】 English version: It is not true cultivation. Reading scriptures and studying teachings, if only to do good deeds in the world, is of course a good thing. But if you present this to someone with clear vision, it becomes an obstruction. Even a Bodhisattva of the Tenth Ground cannot escape it and will eventually flow into the river of birth and death. Therefore, do not seek to understand the literal meaning of the scriptures; transcend all phenomena of being and non-being, go beyond words and language, and you will naturally be no different from the Buddha. Since you are already a Buddha, why worry that the Buddha will not understand you? The only fear is that you are not a Buddha, and are deluded by all phenomena of being and non-being, unable to be free. Therefore, if the principle is not established, having blessings and wisdom first is like letting a lowly person control something noble. It is better to establish the principle first, and then have blessings and wisdom, so that you can be in control at critical moments, able to turn stone into gold, transform seawater into ghee, pulverize Mount Sumeru into dust, able to generate limitless meanings from one meaning, and also able to summarize limitless meanings into one meaning. Every time Zen Master Baizhang finished speaking and the assembly left the hall, the Zen master would call them back. When the assembly turned their heads, the Zen master would ask: 'What is it?' Therefore, all quarters call this Baizhang's 'leaving the hall' phrase. Zen Master Baizhang believed that since the Zen school was founded by Bodhidharma at Shaoshi Mountain, and since the time of the Sixth Patriarch Huineng at Caoqi, it had mostly relied on Vinaya monasteries. There were no standards for teaching and upholding the Dharma. Therefore, he innovatively established Zen monasteries. Those who possess the eye of the Dao and have respectable virtue are called Elders (abbots of the monastery). Since they are the masters of teaching, they reside in the Abbot's Quarters (the abbot's residence). No Buddha hall is established, only a Dharma hall (the place for teaching the Dharma) is established, indicating that the Buddha's mind-to-mind transmission is passed down from generation to generation and is respected by contemporaries. Whether there are many or few students, whether they are of high or low status, they all enter the Sangha hall (the place where monks live) and are arranged according to the order in which they received ordination. Long continuous beds (a type of narrow bed) and clothes racks are set up to place the luggage and tools of the monks. When sleeping, they must lean against the edge of the bed, because they have been meditating for a long time and are only resting slightly. Except for entering the abbot's quarters to ask questions, students are free to choose diligence or laziness, up or down, without fixed standards. The entire monastery assembly attends morning and evening gatherings. The Elder ascends the Dharma hall to preside, and the disciples stand like geese on the side, listening attentively. The host and guests ask and answer, stimulating the essentials of the school. Meals (breakfast and dinner) are shared equally by everyone at two set times. The practice of universal labor (collective work) is implemented, with everyone contributing their efforts. Ten administrative offices (places for handling affairs) are set up, each with one person in charge, managing the affairs of the assembly, so that everyone is in charge of their own duties. If someone impersonates their identity, mixes into the Sangha, or there is noise and disturbance, the Vinaya Master (the monastery's disciplinarian) will inspect and report it, revoke their lodging qualifications, and expel them from the monastery. Or if they commit any mistakes, they will be punished with the pillar
杖杖之。集眾燒衣缽道具。遣逐由偏門而出。以示恥辱焉。其大要如此。其後叢林日盛。當代宗師從而廣之。今所謂禪苑清規者備矣。
論曰。孔子曰。齊一變至於魯。魯一變至於道。夫豈唯儒。吾釋亦然。自大教東流至佛圖澄而盛。由澄而得道安。由安而遠公出焉。教門紀綱於是乎粲然大備。如宗門者。自曹溪之沒。道在天下。南嶽出而振之。由南嶽而得馬祖。由馬祖而得百丈。當百丈時天下禪學之盛。視曹溪而過之百倍。海即其盛。為之規矩以閉邪。為之法度以御。遠叢林守之四五百年有如一日。茲皆三變而後大成也。嗚呼。微百丈。天下叢林曷有今日哉。
九年。河東柳子厚制南嶽大明律師碑。其詞曰。儒以禮立。仁義無之則壞。佛以律持。定慧去之則喪。是以離禮于仁義者不可與言儒。異律于定慧者不可與言佛。達是道者惟大明師。師姓歐陽氏。號曰慧開。唐開元二十一年始生。天寶十一載始為浮圖。大曆十一年始登壇為大律師。貞元十五年十一月十日卒。元和九年正月其弟子懷信．道嵩．尼無染等。命高道僧靈嶼為行狀。列其行事愿刊之茲碑。宗元今掇其大者言曰。師先因宦。世家潭州為大族。勛烈爵位。今不言大浮圖也。凡浮圖之道衰。其徒必小律而去經。大明恐焉。於是從峻洎侃以究戒律
【現代漢語翻譯】 現代漢語譯本： 用棍杖擊打他。召集眾人焚燒他的衣物、缽具等。從側門驅逐他出去，以此來表示羞辱。大概的情況就是這樣。此後，禪宗叢林日益興盛，當代的宗師們從而加以推廣，現在所說的禪苑清規就完備了。 評論說，孔子說：『齊國經過一次變革就能達到魯國的水平，魯國經過一次變革就能達到更高的道。』難道僅僅是儒家這樣嗎？我們佛家也是如此。自從佛教大教東傳，到佛圖澄（高僧）時達到鼎盛。由佛圖澄而有道安（高僧），由道安而有慧遠（高僧）出現。佛教的紀律綱常於是就燦爛完備。像禪宗來說，自從六祖慧能（曹溪）去世后，佛法就在天下流傳。懷讓（南嶽）出現而振興禪宗，由懷讓而有馬祖道一（高僧），由馬祖而有百丈懷海（高僧）。當百丈懷海時，天下禪學的興盛，比六祖慧能時超過百倍。百丈懷海正當禪宗興盛之時，制定規矩來防止邪說，制定法度來駕馭僧眾，使遠近的叢林寺院遵守這些規矩四五百年像一天一樣。這些都是經過三次變革后才大功告成的。唉！如果沒有百丈懷海，天下的叢林寺院怎麼會有今天呢？ 九年，河東柳宗元（柳子厚）撰寫了《南嶽大明律師碑》。碑文說：『儒家依靠禮來立身，沒有仁義就會敗壞；佛家依靠律來維持，沒有定慧就會喪失。』因此，離開仁義來談禮的人，不可以和他談儒；背離定慧來談律的人，不可以和他談佛。通達這個道理的人只有大明律師。大明律師姓歐陽氏，法號慧開。唐開元二十一年出生，天寶十一載開始出家為僧，大曆十一年開始登壇成為大律師，貞元十五年十一月十日去世。元和九年正月，他的弟子懷信、道嵩、尼姑無染等，請高道僧靈嶼撰寫行狀，列舉他的事蹟，希望刻在這塊碑上。柳宗元現在選取其中重要的內容來說：大明律師先前因為做官，世家在潭州是大家族，功勛顯赫，爵位高貴，現在不談這些做官的事情了。凡是佛教衰落的時候，他的弟子必定輕視戒律而拋棄經典，大明律師對此感到擔憂。於是跟隨峻和侃來深入研究戒律。
【English Translation】 English version: They beat him with sticks. They gathered the community to burn his robes and alms bowl. They expelled him through a side gate to show their disgrace. The general situation was like this. Thereafter, the Chan (Zen) monasteries flourished day by day, and contemporary masters promoted them, so that the so-called 'Chan Monastery Rules' are now complete. It is commented that, Confucius said, 'Qi, with one change, would reach the state of Lu; Lu, with one change, would reach the Way.' Is it only Confucianism that is like this? Our Buddhism is also like this. Since the Great Teaching flowed eastward to Fotucheng (a high monk), it flourished. From Fotucheng came Dao'an (a high monk), and from Dao'an came Huiyuan (a high monk). The discipline and principles of the Buddhist teachings were then brilliantly complete. As for the Zen school, since the death of Huineng (Caoqi), the Sixth Patriarch, the Dharma has been in the world. Nanyue Huairang (a high monk) appeared and revitalized it. From Nanyue came Mazu Daoyi (a high monk), and from Mazu came Baizhang Huaihai (a high monk). At the time of Baizhang, the prosperity of Chan learning in the world exceeded that of Huineng by a hundredfold. Baizhang, at the height of Zen's prosperity, established rules to prevent heresies and established laws to govern the Sangha, so that monasteries far and near observed these rules for four or five hundred years as if it were a single day. These were all great achievements after three changes. Alas! Without Baizhang, how could the monasteries of the world have what they have today? In the ninth year, Liu Zongyuan (Liu Zihou) of Hedong wrote the 'Stele of Lawyer Daming of Nanyue'. The inscription said, 'Confucianism is established by rites; without benevolence and righteousness, it will be ruined. Buddhism is maintained by precepts; without Samadhi (定) and Prajna (慧), it will be lost.' Therefore, those who talk about rites apart from benevolence and righteousness cannot be talked to about Confucianism; those who talk about precepts apart from Samadhi and Prajna cannot be talked to about Buddhism. Only the Great Master Daming understands this principle. The Great Master Daming's surname was Ouyang, and his Dharma name was Huikai. He was born in the twenty-first year of the Kaiyuan era of the Tang Dynasty, began to be a monk in the eleventh year of the Tianbao era, and began to ascend the altar as a great lawyer in the eleventh year of the Dali era. He died on the tenth day of the eleventh month of the fifteenth year of the Zhenyuan era. In the first month of the ninth year of the Yuanhe era, his disciples Huaixin, Daosong, and the nun Wuran, etc., asked the high monk Lingyu to write a biography, listing his deeds, hoping to engrave it on this stele. Liu Zongyuan now selects the important content to say: The Great Master Daming was previously an official, and his family in Tanzhou was a large family, with great achievements and noble titles. Now, I will not talk about these official matters. Whenever Buddhism declines, his disciples will inevitably despise the precepts and abandon the scriptures. The Great Master Daming was worried about this. Therefore, he followed Jun and Kan to study the precepts in depth.
。而大法以立。又從秀洎昱以通經教。而奧義以修。由是二道出入隱顯。後學以不惑來求以有得。廣德三年始立大明寺于衡山。詔選居寺僧二十一人。師為之首。乾元三年又命衡山立毗尼藏。詔講律僧七人。師應其數。凡其衣服器用動有師法。言語行止皆為物軌。執巾匜奉杖屨為侍者數百。剪髦發被教戒為學者數萬。得眾若獨居。尊若卑。晦而光。介而大。浩浩焉無以加也。其塔在祝融峰西趾下。碑在塔東。詞曰。儒以禮行覺以律興 一歸真源無大小乘 大明之律是定是慧 丕窮經教為法出世 化人無量垂裕無際 詔尊碩德威儀有繼 道遍大洲徽音勿替 祝融西麓洞庭南裔 金石刻辭彌億千歲
子厚復題其碑陰曰。凡葬大浮圖無竁穴。其于用碑不宜然。昔之公室禮得用碑以葬。其後子孫因宜不去。遂銘德行用圖久於世。及秦刻山石號其功德亦謂之碑。而其用遂行。然則雖浮圖亦宜也。凡葬大浮圖。其徒廣則能為碑。晉宋尚法。故為碑者多法。梁尚禪。故碑多禪法不周施。禪不大行而律存焉。故近世碑多律。凡葬大浮圖未嘗有比丘尼主碑事。今惟無染實來涕淚以求。其志益堅又能言其師他德尤備。故書之碑陰。而師凡主戒事二十二年。宰相齊公映．李公必．趙公憬．尚書曹主皋．斐公胄．侍郎令狐公峘或師或友。
【現代漢語翻譯】 現代漢語譯本： 而且大乘佛法因此得以確立。他又跟隨秀（人名，不詳）和昱（人名，不詳）學習，精通經書教義，從而佛法的精深奧義得以修習。因此，兩條道路（指戒律和經教）時隱時現，後來的學習者不再迷惑，前來求學並有所得。廣德三年（公元765年）開始在衡山建立大明寺，朝廷下詔選拔二十一名僧人居住在寺中，大師擔任首座。乾元三年（公元760年）又命令在衡山設立毗尼藏（Vinaya-pitaka，律藏），朝廷下詔選拔七名講律僧人，大師位列其中。凡是他的衣服器用，一舉一動都有師長的風範。言語行為都成為人們的規範。拿著巾匜（古代盥洗用具）捧著手杖鞋子的侍者有數百人，剃度頭髮接受教戒的學者有數萬人。得到大眾的擁護如同獨自居住一樣，尊貴如同卑微一樣，韜光養晦而光芒四射，介於兩者之間卻又偉大無比，浩浩蕩蕩沒有什麼可以超過的了。他的塔在祝融峰西邊的山腳下，碑在塔的東邊。碑文說：儒家以禮來規範行爲，佛教以戒律來興盛覺悟，最終歸於真如本源，沒有大乘小乘之分。大明寺的戒律是定（Samadhi，禪定）也是慧（Prajna，智慧），窮盡經書教義，爲了弘揚佛法而出世。教化的人無量無邊，留下的恩澤沒有窮盡。朝廷尊崇有德之士，威儀得以繼承。佛道遍佈大洲，美好的聲譽不要衰退。祝融峰西邊的山腳下，洞庭湖的南邊，用金石刻下碑文，經歷億萬年。
柳宗元又在碑的背面題寫道：凡是安葬大浮圖（Stupa，佛塔）都沒有墓穴。用碑的做法不應該這樣。過去王公貴族按照禮制可以用碑來安葬。他們的後代沿用舊制，不加改變。於是就刻上德行來圖謀長久流傳於世。等到秦始皇在山石上刻字，號稱自己的功德，也稱之為碑。於是用碑的做法就流行起來了。既然這樣，那麼安葬浮圖也可以用碑了。凡是安葬大浮圖，他的門徒眾多就能立碑。晉朝和宋朝崇尚佛法，所以立碑的內容大多是佛法。梁朝崇尚禪宗，所以碑文大多是禪宗，佛法沒有普遍施行。禪宗沒有大行其道，但是戒律卻儲存下來了。所以近代的碑文大多是關於戒律的。凡是安葬大浮圖，從來沒有比丘尼（Bhikkhuni，女性出家人）主持碑文的事情。現在只有無染（法號，比丘尼）確實是流著眼淚來請求，她的志向更加堅定，而且能夠說出她師父的其他德行，尤其完備。所以在碑的背面寫下這些。大師主持戒律事務共二十二年。宰相齊公映、李公必、趙公憬、尚書曹主皋、斐公胄、侍郎令狐公峘，有的是他的老師，有的是他的朋友。
【English Translation】 English version: And thus the Great Dharma was established. He also followed Xiu (personal name, unknown) and Yu (personal name, unknown) to master the scriptures and teachings, thereby cultivating the profound mysteries of Buddhism. Therefore, the two paths (referring to precepts and scriptures) appeared and disappeared intermittently, and later learners were no longer confused, coming to seek knowledge and gain understanding. In the third year of Guangde (765 AD), Daming Temple was first established on Mount Heng, and the imperial court issued an edict selecting twenty-one monks to reside in the temple, with the master as the head. In the third year of Qianyuan (760 AD), it was also ordered to establish the Vinaya-pitaka (Vinaya-pitaka, monastic law collection) on Mount Heng, and the imperial court issued an edict selecting seven monks who lectured on the precepts, with the master among them. All his clothes and utensils, every move, had the demeanor of a teacher. His words and deeds became the norms for people. There were hundreds of attendants holding towels and basins and carrying staffs and shoes, and tens of thousands of scholars who shaved their heads and received teachings. Gaining the support of the masses was like living alone, being respected was like being humble, concealing one's brilliance while radiating light, being in between yet being great, vast and boundless, nothing could surpass it. His pagoda is located at the foot of the west side of Zhurong Peak, and the stele is east of the pagoda. The inscription says: Confucianism uses rites to regulate behavior, Buddhism uses precepts to promote enlightenment, ultimately returning to the source of truth, without distinction between Mahayana and Hinayana. The precepts of Daming Temple are both Samadhi (Samadhi, meditation) and Prajna (Prajna, wisdom), exhausting the scriptures and teachings, to promote the Dharma and be born into the world. The people who are taught are immeasurable, and the blessings left behind are endless. The imperial court respects virtuous people, and the dignity is inherited. The Buddhist path spreads throughout the continents, and the beautiful reputation should not decline. At the foot of the west side of Zhurong Peak, south of Dongting Lake, the inscription is engraved in gold and stone, lasting for hundreds of millions of years.
Liu Zongyuan also inscribed on the back of the stele: Generally, burying a large Stupa (Stupa, Buddhist pagoda) does not involve a tomb. The practice of using a stele should not be like this. In the past, royal nobles could use steles for burial according to etiquette. Their descendants followed the old system without change. Therefore, they engraved virtues to seek long-term transmission to the world. When Emperor Qin Shi Huang engraved words on the mountain stones, claiming his merits, it was also called a stele. Thus, the practice of using steles became popular. In that case, burying a stupa can also use a stele. Whenever a large stupa is buried, his disciples are numerous and can erect a stele. The Jin and Song dynasties admired Buddhism, so the content of the steles was mostly Buddhist teachings. The Liang dynasty admired Zen Buddhism, so the inscriptions were mostly Zen Buddhism, and Buddhism was not universally practiced. Zen Buddhism did not flourish, but the precepts were preserved. Therefore, modern steles are mostly about precepts. Whenever a large stupa is buried, there has never been a Bhikkhuni (Bhikkhuni, female monastic) in charge of the stele inscription. Now only Wuran (Dharma name, Bhikkhuni) is indeed requesting with tears, her ambition is even more firm, and she can speak of her master's other virtues, especially complete. Therefore, these are written on the back of the stele. The master presided over the precepts for a total of twenty-two years. Prime Ministers Qi Gongying, Li Gongbi, Zhao Gongjing, Minister Cao Zhugao, Fei Gongzhou, and Attendant Minister Linghu Gonghuan were either his teachers or his friends.
齊親執經受大義為弟子。又言師始為童時。夢大人縞冠素寫來告曰。居南嶽大吾道者必爾也。已而信然。將終夜有光明笙磬之聲。眾咸見聞。若是類甚眾。以儒者所不道。而無染勤以為請。故末傳焉。無染。韋氏女。世顯貴。今主衡山戒法。十年。南海經略馬總以曹溪六祖未有謚。請于朝。天子賜謚曰大鑒。總乃命河東柳宗元撰賜謚碑。其詞曰。扶風公廉問嶺南三年以佛氏第六祖未有稱號疏聞于上。詺謚大鑒禪師。塔曰靈照之塔。元和十年十月十三日下尚書祠部符到都府。公命部吏洎州司功椽告于其祠。幢蓋鐘鼓增山盈谷。萬人咸會若聞鬼神。其時學者千有餘人。欣踴奮勵如師復生。則又感悼涕慕如師始亡。因言曰。自有生物則好鬥奪相賊殺。喪其本實。悖乖淫流。莫克返于初。孔子無大位。沒以余言持世。更楊墨黃老益雜。其術分裂。而吾浮圖說后出。推離還源合。所謂生而靜者。梁氏好作有為。師達磨譏之。空術益顯。六傳至大鑒。大鑒始以能勞苦服役一聽其言。言希以究。師用感動遂受信器。遁隱南海。上人無聞知又十六年。度其可行乃居曹溪為人師。會學去來常數千人。其道以無為為有。以空洞為實。以廣大不蕩為歸。其教人始以性善。終以性善。不假耘鋤。本其靜矣。中宗聞名。使倖臣再徹不能致取其言以
【現代漢語翻譯】 現代漢語譯本 齊親執經，以求領受佛法大義，並以弟子之禮侍奉（六祖慧能）。（有人）又說，（六祖慧能）年幼時，曾夢見一位頭戴白色帽子、身穿素色衣服的（神仙），前來告知他說：『將來在南嶽弘揚我佛大道的人，必定是你啊。』後來果然應驗。在他（六祖慧能）將要圓寂的時候，夜裡常有光明和笙磬的聲音，眾人都親眼所見、親耳所聞。像這樣的事情有很多，因為儒家學者不談論這些，而韋無染懇切地請求（記錄下來），所以才在最後記載。韋無染，是韋氏的女兒，家世顯赫尊貴，現在主持衡山的戒律。十年後，南海經略使馬總認為曹溪六祖（慧能）沒有謚號，便向朝廷請求賜謚。皇帝賜謚號為『大鑒』。馬總於是命令河東柳宗元撰寫賜謚碑文。碑文內容是：扶風公（馬總）廉潔地巡視嶺南三年，因為佛家第六祖（慧能）沒有稱號，上疏朝廷請求賜謚，（朝廷）賜謚號為『大鑒禪師』，塔名為『靈照之塔』。元和十年十月十三日，尚書祠部的符文下達到都府。扶風公命令部吏和州司功椽在（慧能）的祠堂宣告此事，幢幡寶蓋、鐘鼓齊鳴，響徹山谷，上萬人聚集在一起，彷彿聽到了鬼神的聲音。當時，前來學習的人有一千多人，他們歡欣鼓舞，如同（慧能）大師復生；又感到悲傷哀悼，如同（慧能）大師剛剛去世。因此說道：自從有了生物，就喜歡爭鬥搶奪，互相殘殺，喪失了原本的真性，違背常理，放縱情慾，不能返回到最初的純真狀態。孔子沒有顯赫的地位，去世後用他的言論來教化世人，再加上楊朱、墨翟、黃老之學更加混雜，他們的學說分裂。而我們佛教的學說後來出現，推崇離散迴歸本源，融合統一。所謂『生而靜者』，梁武帝喜歡大興土木，有所作為，達摩祖師譏諷他，空宗的理論更加顯明。六祖傳到大鑒（慧能），大鑒（慧能）最初因為能吃苦耐勞，服侍他人，（五祖弘忍）才聽他說法，（慧能）的言語精闢，（弘忍）大師被他的真誠感動，於是傳授衣缽給他。之後（慧能）隱遁在南海，（在那裡）沒有被人知曉，又過了十六年。估量時機可行，才在曹溪居住，爲人師表。前來學習的人經常有數千人，他的道以無為作為有為，以空洞作為實在，以廣大而不放蕩作為歸宿。他教導人，開始以人性本善，最終也以人性本善，不需要耕耘鋤草，本來就是清靜的。中宗皇帝聽說了他的名聲，派遣倖臣多次前往召請，都不能成功，（於是）取了他的言論以
【English Translation】 English version Qi himself held the scriptures, seeking to receive the great meaning of the Dharma and serving (the Sixth Patriarch Huineng) as a disciple. It was also said that when (the Sixth Patriarch Huineng) was a child, he dreamed of a tall man wearing a white hat and plain clothes who came and told him: 'The one who will greatly promote my Buddhist path in Nanyue will surely be you.' Later, it indeed came true. When he (the Sixth Patriarch Huineng) was about to pass away, there were often lights and the sounds of sheng (a reed pipe wind instrument) and qing (a chime stone) at night, which everyone saw and heard. There were many such things, but because Confucian scholars do not talk about these things, Wei Wuran earnestly requested (to record them), so they were recorded at the end. Wei Wuran was the daughter of the Wei family, whose family was prominent and noble, and she is now in charge of the precepts of Mount Heng. Ten years later, Ma Zong, the Pacification Commissioner of the South Sea, believed that the Sixth Patriarch of Caoxi (Huineng) did not have a posthumous title, so he requested the court to grant one. The emperor bestowed the posthumous title 'Dajian' (Great Mirror). Ma Zong then ordered Liu Zongyuan of Hedong to write the inscription for the posthumous title stele. The inscription read: Duke Fufeng (Ma Zong) inspected Lingnan with integrity for three years, and because the sixth patriarch of Buddhism (Huineng) did not have a title, he submitted a memorial to the court requesting a posthumous title. (The court) bestowed the posthumous title 'Zen Master Dajian' (Great Mirror), and the pagoda was named 'Pagoda of Spiritual Illumination'. On the thirteenth day of the tenth month of the tenth year of Yuanhe, the document from the Ministry of Rites of the Imperial Secretariat arrived at the capital prefecture. Duke Fufeng ordered the officials of the ministry and the meritorious officials of the state to announce this matter at (Huineng)'s shrine. Banners, canopies, bells, and drums resounded throughout the mountains and valleys, and tens of thousands of people gathered together, as if they heard the voices of ghosts and gods. At that time, there were more than a thousand people who came to study, and they rejoiced and were encouraged as if Master (Huineng) had been reborn; they also felt sad and mourned as if Master (Huineng) had just passed away. Therefore, it is said: Since there have been living beings, they have liked to fight and plunder, killing each other, losing their original true nature, violating reason, indulging in desires, and unable to return to the original pure state. Confucius did not have a prominent position, and after his death, he used his words to teach the world, and the teachings of Yang Zhu, Mo Di, and Huang-Lao became even more mixed, and their doctrines were divided. However, our Buddhist teachings appeared later, advocating separation and returning to the source, and unifying. The so-called 'those who are born with stillness', Emperor Wu of Liang liked to build and create, and Bodhidharma ridiculed him, and the theory of emptiness became more evident. The Sixth Patriarch passed down to Dajian (Huineng), and Dajian (Huineng) initially because he could endure hardship and serve others, (the Fifth Patriarch Hongren) listened to him expound the Dharma. (Huineng)'s words were profound, and Master (Hongren) was moved by his sincerity, so he passed on the robe and bowl to him. After that, (Huineng) went into seclusion in the South Sea, (where) he was not known, and another sixteen years passed. Estimating that the time was right, he resided in Caoxi and became a teacher. There were often thousands of people who came to study, and his path took non-action as action, emptiness as reality, and vastness without licentiousness as the destination. He taught people, starting with the inherent goodness of human nature, and ending with the inherent goodness of human nature, without the need for cultivation, it was originally pure. Emperor Zhongzong heard of his fame and sent favored officials to summon him many times, but they were unsuccessful, (so) he took his words to
為心術。其說具在。今布天下。凡言禪皆本曹溪。大鑒去世百有六年。凡治廣部而以名聞者以十數。莫能揭其號。今乃始告天下。得大謚。豐佐吾道。其可無辭。公始立朝以儒。重刺虔州都護安南。由海中大蠻夷連身毒之西。浮舶聽命咸被公德。受鑒毒。縣節鉞來蒞。南海屬國如林。不殺不怒而人畏。無噩允克光于有仁。昭列大鑒莫如公宜。其徒之老。乃易石于宇下。使來謁辭。其辭曰。達磨幹幹傳佛語心。六承其授大旗是臨。勞勤專默終揖于深。抱其信器行海之陰。其道爰施在溪之曹。庬合猥附不夷其高。傳告咸陳唯道之褒。生而性善在物而具。荒流奔軼乃萬其趣。匪思愈亂匪覺滋誤。由師內鑒咸獲于素。不植乎根不耘乎苗。中一外融有粹孔昭。在帝中宗聘言于朝。陰翊王度俾人逍遙。越百有六祀。號謚不紀。由扶風公告。今天書尚書既復大行。乃誄光于南土。其法再起。厥徒萬億同悼齊喜。惟師教所被洎扶風公所履。咸戴天子。天子休命嘉公德美。溢於海夷浮圖是視。師以仁傳。公以仁理。謁辭圖堅。永胤不已。
本朝紹興二年。東坡居士過曹溪。題曰。釋迦以文教。其譯于中國。必托于儒之能言者。然復傳遠。故大乘諸經至。首楞嚴則委曲精盡勝妙獨出。以房融筆授故也。柳子厚南遷始究佛法。作曹溪南
【現代漢語翻譯】 現代漢語譯本：這是關於心術的論述，詳細內容都在其中。現在傳播於天下，所有談論禪的人都以曹溪為根本。大鑒慧能（Dajian Huineng，六祖慧能大師）去世一百零六年。所有治理廣東地區而以名聲著稱的官員有十多位，沒有誰能夠揭示他的稱號。現在才開始告訴天下，得到大謚號，大大輔助了我的道統。這怎麼能沒有辭賦呢？您最初立身朝廷以儒學為本，後來重任虔州都護安南。從海中的大蠻夷到身毒（India）的西部，外國船隻都聽從您的命令，都受到您的恩德。接受朝廷的符節，來到南海，附屬國多如樹林。不殺戮，不發怒，卻讓人畏懼。沒有邪惡，完全能夠發揚仁德。彰顯大鑒慧能大師，沒有誰比您更合適。他的弟子們年老了，在屋檐下更換石碑，讓來訪者告別。他們的告別辭是：『達磨（Bodhidharma，菩提達摩）殷切地傳達佛的語言和心法，六祖繼承了他的傳授，大旗在此樹立。辛勤專一地默默修行，最終在深處告別。懷抱著他的信物，行走在海洋的陰影中。他的道義開始在曹溪施行，眾多人聚集依附，無法掩蓋他的高尚。傳達告知，都陳述對道的讚美。生來就具有善良的本性，存在於萬物之中。荒謬的潮流奔騰飛散，形成萬千趣味。不思考就更加混亂，不覺悟就更加錯誤。通過老師的內在鑑照，都獲得了本來的面目。不種植根，不耘除苗，內心統一，外在融合，純粹而光明。在帝中宗（唐中宗）時期，被聘請到朝廷進言。暗中輔助王室的法度，使人民逍遙自在。』 越過一百零六年，沒有稱號和謚號記載。由於扶風公（張說）的公告，今天天書尚書（張說）已經去世，於是撰寫誄文來光耀南方的土地，他的佛法再次興起。他的弟子成千上萬，一同悲痛，一同歡喜。只有老師的教誨所覆蓋的地方，以及扶風公所經歷的地方，都敬戴天子。天子賜予美好的命令，嘉獎您的美德，傳遍海外夷族，僧侶們都敬重您。老師用仁德來傳道，您用仁德來治理。告別辭和畫像都堅固，永遠延續不斷。
本朝紹興二年，東坡居士（蘇軾）路過曹溪，題寫道：『釋迦牟尼佛用文字來教化，翻譯到中國，必定要依靠那些善於言辭的儒生。然而又傳向遠方，所以大乘經典到來，特別是《首楞嚴經》，委婉詳盡，精妙殊勝，獨樹一幟，是因為房融筆錄的緣故。』柳子厚（柳宗元）被貶到南方后，才開始研究佛法，創作了《曹溪南華山和尚碑》。
【English Translation】 English version: This is a discourse on the art of the mind, with all the details contained within. It is now spread throughout the world, and all who speak of Chan (Zen) take Caoxi (Caoqi, the location of Huineng's monastery) as their foundation. It has been one hundred and six years since the passing of Dajian Huineng (the Sixth Patriarch Huineng). Among all the officials who governed the Guangdong region and were known for their reputation, there were more than ten who were unable to reveal his title. Now it is only beginning to be told to the world that he has received a great posthumous title, greatly assisting my lineage of the Way. How can this be without a eulogy? You initially established yourself in the court based on Confucianism, and later took on the important task of Protector-General of Qianzhou and Pacifier of Annam. From the great barbarians in the sea to the west of Shendu (India), foreign ships all obeyed your orders and received your grace. Accepting the imperial symbols of authority, you came to the South Sea, where the dependent states were as numerous as trees. Without killing or anger, you inspired fear. Without evil, you were fully capable of promoting benevolence. To honor Dajian Huineng, no one is more suitable than you. His disciples, now old, replaced the stone tablet under the eaves, allowing visitors to bid farewell. Their farewell address is: 'Damo (Bodhidharma) earnestly conveyed the Buddha's words and mind, the Sixth Patriarch inherited his transmission, and the great banner is erected here. Diligently and single-mindedly practicing in silence, finally bidding farewell in the depths. Holding his articles of faith, walking in the shadows of the sea. His doctrine began to be implemented in Caoxi, and many people gathered and attached themselves, unable to conceal his nobility. Conveying and informing, all state praise for the Way. Born with a good nature, existing in all things. Absurd currents rush and scatter, forming thousands of interests. Without thinking, it becomes more chaotic; without awakening, it becomes more mistaken. Through the teacher's inner discernment, all have obtained their original face. Without planting roots, without weeding seedlings, the inner is unified, the outer is integrated, pure and bright.' During the reign of Emperor Zhongzong of Tang, he was invited to the court to offer advice. Secretly assisting the royal law, allowing the people to live freely.' More than one hundred and six years have passed, with no title or posthumous name recorded. Due to the announcement of the Duke of Fufeng (Zhang Yue), today the Secretary of the Heavenly Book (Zhang Yue) has passed away, so he wrote a eulogy to glorify the land of the South, and his Dharma has risen again. His disciples, in the millions, mourn together and rejoice together. Only the places covered by the teacher's teachings, and the places experienced by the Duke of Fufeng, all respect the Son of Heaven. The Son of Heaven bestowed a beautiful order, praising your virtues, spreading throughout the overseas barbarians, and the monks all respect you. The teacher used benevolence to transmit the Way, and you used benevolence to govern. The farewell address and portrait are firm, and will continue forever.
In the second year of Shaoxing in this dynasty, the Layman of Dongpo (Su Shi) passed by Caoxi and wrote: 'Sakyamuni Buddha used writing to teach, and when translated into Chinese, it must rely on those Confucian scholars who are good at speaking. However, it is also transmitted far away, so the Mahayana scriptures arrive, especially the Shurangama Sutra, which is tactful, detailed, exquisite, and unique, because it was recorded by Fang Rong.' Liu Zihou (Liu Zongyuan) began to study Buddhism after being demoted to the South, and created the 'Stele of the Monk of Nanhua Mountain in Caoxi'.
岳諸碑。妙絕古今。而南華今無石刻。長老重辨師儒釋兼通道學純備。以謂自唐至今頌述祖師者多矣。未有通亮典則如子厚者。蓋推本其言與孟軻氏合。其可不使學者日見而誦之。乃具石請予書其文。
論曰。中庸曰。自誠明之謂性。自明誠之謂教。又曰。天有四時。春夏秋冬雨風霜雪皆教也。地載神奇。神奇流形品物露生無非教也。吾釋法華經云。諸佛智慧甚深無量。六祖曰。理甚深也。又云。其智慧門難解難入。六祖曰。教甚深也。然吾宗指示心法必曰。山河大地色空明暗。凡諸物象皆性所現。見性則觸物而真。觸物而真則物我會融而無物矣。以無物故。縱目所見。縱口所談。無非教也。教則自明而誠。性則自誠而明者。明與誠蓋定與慧寂與照之異名也。是以性理甚深而教門難入。入則謂之教。見乃謂之性也。大哉。吾祖之言性教。殆與中庸符合矣。故子厚著吾祖之碑。而東坡稱之。以謂推本其言與孟軻氏合。於戲。子厚𠁗然不以儒佛為異趣。抑妙乎性教者歟。賢哉。
隆興佛教編年通論卷第二十一 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十二
隆興府石室沙門 祖琇 撰
唐
元和十一年。臺山隱峰禪師自衡岳之五臺
【現代漢語翻譯】 現代漢語譯本： 岳諸碑（Yue Zhu Stele），其文辭之妙，堪稱古今絕倫。然而南華寺如今已無石刻。長老重辨（Chong Bian）法師認為，師儒釋三家兼通，且在道學方面修養純粹完備的人很少。自唐朝至今，頌揚祖師的人很多，但沒有誰能像柳子厚（Liu Zihou）那樣，文辭通達曉暢且典雅有法度。因為他所推崇的根本道理與孟軻（Meng Ke，即孟子）的思想相合。因此，怎能不讓學者們每天都能看到並誦讀它呢？於是準備好石碑，請求我來書寫碑文。 評論說：《中庸》中說：『由真誠而明白叫做性，由明白而真誠叫做教。』又說：『天有四季，春夏秋冬，雨風霜雪都是教化。』大地承載著神奇，神奇顯現為各種形態，萬物顯露生長，無一不是教化。我解釋《法華經》時說：『諸佛的智慧非常深奧，無量無邊。』六祖慧能（Hui Neng）也說：『理非常深奧。』又說：『其智慧之門難以理解，難以進入。』六祖也說：『教非常深奧。』然而我們宗門指示心法時必定說：『山河大地、色空明暗，凡是各種物象都是自性所顯現。』見到自性，那麼接觸事物就能認識到真如實相。接觸事物能認識到真如實相，那麼物與我就會融合而沒有分別了。因為沒有分別的緣故，縱然眼睛所見，縱然口中所談，無一不是教化。教化就是由明白而真誠，自性就是由真誠而明白。明白與真誠，實際上是定與慧、寂與照的不同名稱。因此，自性之理非常深奧，而教化之門難以進入。進入就叫做教，見到就叫做性。偉大啊！我們祖師所說的性與教，幾乎與《中庸》相符合。所以柳子厚撰寫我們祖師的碑文，而蘇東坡（Su Dongpo）稱讚他，認為他所推崇的根本道理與孟軻的思想相合。唉！柳子厚竟然不認為儒家和佛家是不同的道路，這難道不是深明性與教的道理嗎？真是賢德啊！ 《隆興佛教編年通論》卷第二十一 《卍新續藏》第75冊 No. 1512 《隆興編年通論》 《隆興佛教編年通論》卷第二十二 隆興府石室沙門 祖琇（Zu Xiu） 撰 唐 元和十一年，臺山隱峰禪師（Yinfeng Chanshi of Mount Tiantai）從衡岳（Heng Yue，即南嶽衡山）前往五臺山（Mount Wutai）。
【English Translation】 English version: The Yue Zhu Stele, its writing is exquisitely unparalleled in ancient and modern times. However, Nanhua Temple now has no stone inscriptions. Elder Chong Bian believed that those who are well-versed in Confucianism, Buddhism, and Taoism, and whose cultivation in Taoist studies is pure and complete, are rare. Since the Tang Dynasty, there have been many who praised the patriarchs, but none have been as eloquent and elegant as Liu Zihou. Because the fundamental principles he advocated are in accordance with the ideas of Meng Ke (Mencius). Therefore, how can we not let scholars see and recite it every day? So, he prepared a stone tablet and asked me to write the inscription. The commentary says: The Doctrine of the Mean says: 'What is genuine from sincerity is called nature; what is genuine from intelligence is called instruction.' It also says: 'Heaven has four seasons, spring, summer, autumn, and winter; rain, wind, frost, and snow are all instruction.' The earth bears the miraculous, and the miraculous manifests in various forms; all things reveal and grow, and none are not instruction. When I explained the Lotus Sutra, I said: 'The wisdom of the Buddhas is very profound and boundless.' The Sixth Patriarch Hui Neng also said: 'The principle is very profound.' He also said: 'Its gate of wisdom is difficult to understand and difficult to enter.' The Sixth Patriarch also said: 'The teaching is very profound.' However, when our sect points out the mind-dharma, it must say: 'Mountains, rivers, earth, form, emptiness, light, and darkness, all phenomena are manifestations of the self-nature.' Seeing the self-nature, then touching things can recognize the true reality. Touching things can recognize the true reality, then things and I will merge and there will be no distinction. Because there is no distinction, whatever the eyes see, whatever the mouth speaks, none are not instruction. Instruction is genuine from intelligence, and self-nature is genuine from sincerity. Intelligence and sincerity are actually different names for samadhi and prajna, stillness and illumination. Therefore, the principle of self-nature is very profound, and the gate of instruction is difficult to enter. Entering is called instruction, and seeing is called self-nature. Great! The self-nature and instruction spoken by our patriarch are almost in accordance with the Doctrine of the Mean. Therefore, Liu Zihou wrote the inscription for our patriarch, and Su Dongpo praised him, believing that the fundamental principles he advocated were in accordance with the ideas of Meng Ke. Alas! Liu Zihou did not think that Confucianism and Buddhism were different paths, is this not understanding the principles of self-nature and instruction? Truly virtuous! Chronological Compilation of Buddhism in Longxing, Volume 21 Supplement to the Wan Xu Zang, Volume 75, No. 1512, Chronological Compilation of Longxing Chronological Compilation of Buddhism in Longxing, Volume 22 Written by Zu Xiu, a Shramana of the Stone Chamber in Longxing Prefecture Tang Dynasty In the eleventh year of Yuanhe, Chan Master Yinfeng of Mount Tiantai went from Heng Yue (Mount Heng in the South) to Mount Wutai.
。道由淮右。屬吳元濟阻兵蔡州違拒王命。官軍與賊交鋒未決勝負。師曰。吾當少解其患。乃震錫空中飛身而過。兩軍將士仰觀嘆異。鬥心頓息。以是官軍得成其功焉。師姓鄧氏。幼若不慧。父母聽其出家。既具戒。參馬祖。言下契旨。一日推車次。祖展腳在路上。師曰請收足。祖曰已展不收。師曰已進不退。遂推車碾過。祖腳損。歸法堂執斧子曰。適來碾損老僧腳底出來。師便出於祖前引頸就之。祖乃置斧。其後遍歷諸方。所至輒有奇詭。久之以神異頗顯恐成惑眾。乃入臺山金剛窟前。將示寂問于眾曰。諸方遷化。坐去臥去。吾皆見之。還有立化者否。眾曰有之。師曰還有倒化者否。眾曰未嘗有也。師乃倒殖而化。亭亭然其衣亦皆順體。眾為舁尸荼毗屹然不動。遠近瞻禮嘆異。師有妹為尼。時亦在彼。乃附近而咄之曰。老兄平日惱亂諸方不循法律。死更熒惑於人。乃以手推之。僨然而踣。於是阇維收舍利。塔於五臺云。
歸宗智常禪師。目有重瞳。遂用藥手按摩。久而目眥俱赤。世號拭眼歸宗。江州刺史李渤問曰。教中謂須彌納芥子渤則不疑。芥子納須彌莫是妄談否。師云人傳史君讀萬卷書是否。渤曰然。師曰。摩頂至踵如椰子大。萬卷書向什麼處著。渤俯首而已。又問一大藏教明得什麼邊事。師舉拳示之云
【現代漢語翻譯】 現代漢語譯本：道路經過淮右（地名）。當時吳元濟在蔡州起兵反抗王命，官軍與叛軍交戰，勝負未分。禪師說：『我應當稍微解除他們的禍患。』於是震動錫杖，在空中飛身而過。兩軍將士仰頭觀看，驚歎奇異，戰鬥之心頓時止息。因此官軍得以成功。禪師姓鄧，小時候好像不太聰明，父母聽從他出家。受具足戒后，參拜馬祖（禪師名號），言語之間領悟了禪宗的宗旨。一天，他推車的時候，馬祖伸出腳擋在路上。禪師說：『請收回您的腳。』馬祖說：『已經伸出了，不收回。』禪師說：『已經前進了，不後退。』於是推車碾了過去，馬祖的腳受傷。馬祖回到法堂，拿著斧子說：『剛才碾傷老僧腳底的人出來。』禪師便從馬祖面前出來，伸長脖子等待。馬祖於是放下斧子。之後他遊歷各地，所到之處常常有奇異的事情發生。時間久了，因為神異的事蹟過於顯著，恐怕會迷惑眾人，於是進入臺山金剛窟前，將要示寂（圓寂）時問大家：『各處遷化（去世），有坐著去世的，有躺著去世的，我都見過。還有站著去世的嗎？』眾人說：『有。』禪師說：『還有倒立去世的嗎？』眾人說：『沒有過。』禪師於是倒立而化，端正挺立，他的衣服也都順著身體。眾人抬著他的屍體荼毗（火化），屍體屹立不動。遠近的人瞻仰禮拜，驚歎奇異。禪師有個妹妹是尼姑，當時也在那裡，便走近呵斥他說：『老兄平日裡擾亂各處，不遵守法律，死了還迷惑人。』於是用手推他，屍體倒了下來。於是阇維（火化）后收取捨利，建塔於五臺山，這樣記載道。
歸宗智常禪師，眼睛有雙重瞳仁，於是用藥物手術治療，時間久了，眼眶都紅了，世人稱他為『拭眼歸宗』。江州刺史李渤問道：『教義中說須彌山（佛教中的山名）能容納于芥子（一種很小的種子）之中，我並不懷疑。芥子能容納須彌山，莫非是虛妄的談論嗎？』禪師說：『人們都說史君（對李渤的尊稱）讀過萬卷書，是這樣嗎？』李渤說：『是的。』禪師說：『從頭頂到腳跟，像椰子那麼大，萬卷書放在什麼地方呢？』李渤低頭不語。又問：『一大藏教（佛教經典的總稱）說明了什麼事情？』禪師舉起拳頭給他看，說：
【English Translation】 English version: The road passed through Huaiyou (place name). At that time, Wu Yuanji rebelled in Caizhou, resisting the royal command. The government army and the rebel army were fighting, and the outcome was undecided. The Zen master said, 'I should slightly relieve their suffering.' So he shook his tin staff and flew through the air. The soldiers of the two armies looked up and marveled at the strangeness, and the fighting spirit stopped immediately. Therefore, the government army was able to succeed. The Zen master's surname was Deng. He seemed not very clever when he was young, and his parents listened to him becoming a monk. After receiving the full precepts, he visited Mazu (Zen master's name), and understood the purpose of Zen in his words. One day, when he was pushing a cart, Mazu stretched his foot in the way. The Zen master said, 'Please take back your foot.' Mazu said, 'It has been stretched out, not taken back.' The Zen master said, 'It has advanced, not retreated.' So he pushed the cart over, and Mazu's foot was injured. Mazu returned to the Dharma hall, holding an axe and said, 'The person who just crushed the old monk's foot, come out.' The Zen master came out from Mazu and stretched his neck to wait. Mazu then put down the axe. After that, he traveled around, and strange things often happened wherever he went. After a long time, because the miraculous deeds were too obvious, he was afraid of confusing the public, so he entered the front of the Vajra Cave in Mount Tai. When he was about to show Nirvana (Parinirvana), he asked everyone: 'Everywhere people pass away, some sitting, some lying down, I have seen them all. Is there anyone who passes away standing?' Everyone said, 'Yes.' The Zen master said, 'Is there anyone who passes away upside down?' Everyone said, 'Never.' The Zen master then passed away upside down, upright and straight, and his clothes were all in line with his body. Everyone carried his body for cremation (cremation), and the body stood still. People from far and near looked up and worshiped, marveling at the strangeness. The Zen master had a younger sister who was a nun, and she was also there at the time, so she approached and scolded him: 'Brother, you have disturbed everywhere on weekdays, not abiding by the law, and you are still confusing people after death.' So she pushed him with her hand, and the body fell down. So after cremation (cremation), the relics were collected, and a pagoda was built on Mount Wutai, so it is recorded.
Zen Master Guizong Zhichang had double pupils in his eyes, so he used medicine and surgery to treat them. After a long time, his eye sockets were red, and the world called him 'Eye-Wiping Guizong'. Li Bo, the governor of Jiangzhou, asked: 'The doctrine says that Mount Sumeru (the name of a mountain in Buddhism) can be contained in a mustard seed (a very small seed), and I do not doubt it. Can a mustard seed contain Mount Sumeru? Is it a false statement?' The Zen master said, 'People say that Shi Jun (an honorific title for Li Bo) has read ten thousand books, is that so?' Li Bo said, 'Yes.' The Zen master said, 'From the top of the head to the heel, as big as a coconut, where are the ten thousand books placed?' Li Bo bowed his head and said nothing. He also asked, 'What does a great Tripitaka (the general name of Buddhist scriptures) explain?' The Zen master raised his fist to show him, saying:
會么。渤云不會。師云。這個措大。拳頭也不識。渤云請師指示。師曰。會則途中受用。不會則世諦流佈。師嘗示眾曰。從上古德不是無知解。他高尚之士不同常流。今時不能自成自立空度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前只是依他作解。發言皆滯。光不透脫。只為目前有物。僧問如何是玄旨。師云無人能解。僧云曏者如何。師云有向即乖。僧云豈無方便令學人得入。師云觀音妙智力能救世間苦。僧云如何是觀音妙智力。師敲頂蓋三下云還聞么。僧云聞。師云我何不聞。僧無語。師以棒趁下。復一日上堂云。吾今欲說禪。諸子總近前。大眾近前。師云。汝聽觀音行。善應諸方所。僧云如何是觀音行。師乃彈指云諸人還聞否。僧云聞。師云一隊漢向這裡覓個什麼。以棒趁下。大笑歸方丈。師沒。有賢者贊其像曰。知見一何高。拭眼避天位。回觀洗耳人。千古未為愧。
供奉吳元卿者。敏悟絕人。憲宗殊喜之。一日在昭陽宮見群芳敷榮。賞玩徘徊。倏聞空中有聲曰。虛幻之相開謝不停。能壞善根。仁者安可嗜之。元卿猛省。志脫塵俗。帝一日淤宮問曰卿何不樂。對曰臣幼不食葷。志願從釋。帝曰朕視卿若昆弟。但富貴欲出人表者不違卿。唯出家不可。既浹旬而容㒵瘦悴。帝憫而詔曰。
【現代漢語翻譯】 現代漢語譯本 會么？』渤云（人名）問道。 『不會。』 師（禪師）回答。 渤云請教道：『請老師指示。』 師說：『會則途中受用，不會則世諦流佈。』（如果領會了，那麼在修行的道路上就能受益；如果不領會，那麼就只能在世俗的道理中流轉。） 師曾經對大眾開示說：『從前的古德（古代的得道高僧）不是沒有知解（智慧和見解），他們是高尚之士，不同於普通人。現在的人不能自成自立，空度時光。你們不要用錯心思，沒有人可以代替你，也沒有你可以用心的地方。不要向外尋求，從前只是依賴他人作解釋，發言都顯得遲滯，智慧的光芒不能透徹顯現，只因爲眼前有事物阻礙。』 有僧人問：『如何是玄旨（深奧的宗旨）？』 師說：『無人能解。』（沒有人能夠完全理解。） 僧人問：『那麼向著它（玄旨）又該如何呢？』 師說：『有向即乖。』（有所指向就偏離了。） 僧人問：『難道沒有方便之法，讓學人得以進入（玄旨）嗎？』 師說：『觀音妙智力能救世間苦。』（觀世音菩薩的微妙智慧力量能夠救度世間的苦難。） 僧人問：『如何是觀音妙智力？』 師敲了僧人的頭頂三下，說：『還聞么？』（聽見了嗎？） 僧人說：『聞。』（聽見了。） 師說：『我何不聞？』（我為什麼聽不見？） 僧人無語。 師用棒子把僧人趕了下去。 又有一天，師上堂說法，說：『吾今欲說禪，諸子總近前。』（我現在要說禪，你們都靠近前來。） 大眾靠近前來。 師說：『汝聽觀音行，善應諸方所。』（你們聽觀世音菩薩的行持，善於應化在各個地方。） 僧人問：『如何是觀音行？』 師於是彈指，說：『諸人還聞否？』（你們聽見了嗎？） 僧人說：『聞。』（聽見了。） 師說：『一隊漢向這裡覓個什麼？』（你們這些人在這裡尋找什麼？） 用棒子把僧人趕了下去，大笑著回到方丈。 師圓寂。 有賢者讚頌他的畫像說：『知見一何高，拭眼避天位。回觀洗耳人，千古未為愧。』（他的知見是多麼高超啊，擦亮眼睛也要避開他的地位。回頭看看那些洗耳恭聽的人，千百年也不會感到慚愧。） 供奉吳元卿（人名），敏捷聰悟，超越常人，憲宗（皇帝名）非常喜歡他。一天，他在昭陽宮看到各種花朵盛開，賞玩徘徊。忽然聽到空中有聲音說：『虛幻之相開謝不停，能壞善根，仁者安可嗜之？』（虛幻的景象開放凋謝不停，能夠破壞善良的根基，仁者怎麼可以貪戀它呢？） 元卿猛然醒悟，立志脫離塵俗。皇帝有一天到宮中問他說：『卿何不樂？』（你為什麼不快樂？） 他回答說：『臣幼不食葷，志願從釋。』（我從小不吃葷，志願跟隨佛陀修行。） 皇帝說：『朕視卿若昆弟，但富貴欲出人表者不違卿，唯出家不可。』（我把你當做兄弟看待，只要是想超越常人的富貴，我都不會違揹你，唯獨出家不可以。） 過了十幾天，吳元卿容貌憔悴。皇帝憐憫他，於是下詔說：
【English Translation】 English version 『Do you understand?』 Bo Yun (person's name) asked. 『No.』 The Master (Zen master) replied. Bo Yun asked the Master for guidance: 『Please instruct me, Master.』 The Master said: 『If you understand, you will benefit on the path; if you don't understand, you will drift in worldly truths.』 (If you comprehend it, you will benefit on the path of practice; if you don't comprehend it, you can only drift in secular principles.) The Master once instructed the assembly: 『The ancient worthies (ancient enlightened monks) were not without knowledge and understanding; they were noble people, different from ordinary people. People today cannot become self-sufficient and independent, wasting their time. You must not use your minds wrongly; no one can replace you, and there is no place for you to use your mind. Do not seek externally; in the past, you only relied on others for explanations, and your speech was always stagnant, and the light of wisdom could not shine through, only because there are things obstructing your vision.』 A monk asked: 『What is the profound meaning (deepest principle)?』 The Master said: 『No one can understand.』 (No one can fully understand.) The monk asked: 『Then how should one approach it (the profound meaning)?』 The Master said: 『Having a direction is deviating.』 (Having a direction means deviating from it.) The monk asked: 『Is there no expedient means to allow practitioners to enter (the profound meaning)?』 The Master said: 『The wonderful power of Avalokiteśvara's wisdom can save the world from suffering.』 (The wonderful power of Avalokiteśvara (Guanyin) Bodhisattva's wisdom can save the world from suffering.) The monk asked: 『What is the wonderful power of Avalokiteśvara's wisdom?』 The Master knocked the monk's head three times and said: 『Can you hear it?』 The monk said: 『I hear.』 The Master said: 『Why can't I hear it?』 The monk was speechless. The Master chased the monk away with a stick. Another day, the Master ascended the platform and said: 『I want to speak about Zen now; all of you come closer.』 The assembly came closer. The Master said: 『You listen to the practice of Avalokiteśvara, skillfully responding to all places.』 The monk asked: 『What is the practice of Avalokiteśvara?』 The Master then snapped his fingers and said: 『Can you all hear it?』 The monk said: 『I hear.』 The Master said: 『What are you all looking for here?』 He chased the monk away with a stick, laughing loudly as he returned to his room. The Master passed away. A wise man praised his portrait, saying: 『How high is his knowledge and vision, wiping his eyes to avoid his position. Looking back at those who listen attentively, they will not feel ashamed for thousands of years.』 Wu Yuanqing (person's name), who served as a court attendant, was quick-witted and intelligent, surpassing ordinary people, and Emperor Xianzong (emperor's name) liked him very much. One day, he saw various flowers blooming in Zhaoyang Palace, admiring and lingering. Suddenly, he heard a voice in the air saying: 『The illusory appearances open and wither without ceasing, which can destroy good roots. How can a benevolent person indulge in them?』 Yuanqing suddenly awakened and resolved to break away from the mundane world. One day, the emperor came to the palace and asked him: 『Why are you not happy?』 He replied: 『I have not eaten meat since I was young, and I aspire to follow the Buddha.』 The emperor said: 『I regard you as a brother, but I will not oppose you if you want wealth and honor that surpasses others, but you cannot become a monk.』 After more than ten days, Wu Yuanqing's appearance became haggard. The emperor took pity on him and issued an edict saying:
如卿愿。任選日遠近奏來。元卿荷恩致謝。尋得卿報母患乞歸寧。帝厚賜津遣。元卿至家。會韜光法師勉之謁鳥窠禪師。啟曰。弟子七歲蔬食。十一受五戒。今年二十有二。為出家故休官。愿和尚授與僧相。鳥窠曰。今時為僧鮮有精苦者。行多浮濫。元卿曰。本凈非琢磨。元明不隨照。曰汝若了凈智妙圓體自空寂即真出家。何假外相。汝當爲在家菩薩。戒施俱修如孫許之流也。元卿曰。理雖如此。然非本志。儻蒙攝受則誓遵師教。如是三請皆不諾。韜光為勸請曰。宮使未嘗娶亦不畜侍女。禪師若不攝受。其誰能度之。鳥窠乃與披剃具戒。法號會通。晝夜精進誦大乘經習安般三昧。忽一日固辭遊方。鳥窠汝將何往。曰會通為法出家。以和尚不垂慈誨。今往諸方學佛法去。窠曰。若是佛法。吾此間亦有少許。曰如何是和尚佛法。窠于身上拈起布毛吹之。通遂悟玄旨。時號布毛侍者云。
是歲章敬寺柏巖禪師卒。相國權德輿制其碑曰。禪宗長老柏巖大師之師曰大寂禪師。傳佛語心始自達磨至於慧能。能化行於南服流於天下。大抵以五蘊九識十八界皆空猶鏡之明也。雖萬象畢呈而光性無累心之虛也。雖三際不住而覺觀湛然。得於此者即凡成聖。不然則一塵瞥起六入膠固。循環回覆于生死之中。風濤火輪迷妄不息。授受吻
【現代漢語翻譯】 現代漢語譯本：如你所愿。無論日子遠近，都可以上奏。元卿感謝皇恩。不久，他上報母親生病，請求回家探望。皇帝慷慨地賞賜路費，讓他啟程。元卿回到家后，遇到了韜光法師，法師勸他去拜見鳥窠禪師。元卿稟告說：『弟子七歲開始吃素，十一歲受了五戒。今年二十二歲，爲了出家而辭官，希望和尚能為我授與僧人的儀相。』鳥窠禪師說：『現在當和尚的人很少有精進刻苦的，行為大多浮誇氾濫。』元卿說：『本性清凈，無需雕琢；本性光明，不隨外照而改變。』鳥窠禪師說：『你如果了悟清凈智慧，明白妙圓之體本來空寂，那就是真正的出家，何必執著于外在的儀相？你應該做在家菩薩，戒律和佈施一起修行，就像孫許那樣的人。』元卿說：『道理雖然是這樣，但這不是我的本意。如果蒙您攝受，我誓願遵從師父的教誨。』這樣請求了三次，鳥窠禪師都沒有答應。韜光法師為他勸請說：『宮使（元卿）未曾娶妻，也不蓄養侍女。禪師如果不攝受他，還有誰能度化他呢？』鳥窠禪師於是為他剃度，授與具足戒，法號會通。會通日夜精進，誦讀大乘經典，修習安般三昧。忽然有一天，他堅決地告辭要雲遊四方。鳥窠禪師問：『你將要到哪裡去？』會通說：『會通爲了佛法而出家，因為和尚您不慈悲教誨我，現在要到各處去學習佛法。』鳥窠禪師說：『如果是佛法，我這裡也有少許。』會通問：『如何是和尚的佛法？』鳥窠禪師從身上拈起一根布毛，吹了一下。會通於是領悟了玄妙的旨意。當時人們稱他為布毛侍者。 那一年，章敬寺的柏巖禪師去世。相國權德輿為他撰寫碑文說：『禪宗長老柏巖大師的老師是大寂禪師。佛語心宗從達磨開始，到慧能發揚光大。慧能的教化在南方盛行，流傳到天下。大體上說，五蘊、九識、十八界都是空性的，就像鏡子一樣明亮。雖然萬象都呈現在其中，但鏡子的光明本性沒有受到任何影響。心的虛空也是如此。雖然過去、現在、未來三際不住留，但覺察觀照始終清澈明凈。得到這種境界的人，就能從凡夫轉變為聖人。不然的話，一旦生起一絲塵念，六根就會被牢固地束縛，在生死輪迴中循環往復。就像風濤、火輪一樣，迷惑顛倒，永無止息。師徒之間的傳授，就像嘴唇和牙齒一樣緊密相合。』
【English Translation】 English version: As you wish. You may report at any time, whether near or far. Yuan Qing thanked the Emperor for his grace. Soon after, he reported that his mother was ill and requested to return home to visit her. The Emperor generously bestowed travel expenses and allowed him to depart. Upon returning home, Yuan Qing encountered the monk Taoguang, who encouraged him to visit Chan Master Niaoke (Bird's Nest). Yuan Qing reported, 'This disciple has been eating vegetarian food since the age of seven and received the Five Precepts at eleven. This year, I am twenty-two and have resigned from my official position for the sake of becoming a monk. I hope that the Master can bestow upon me the appearance of a monk.' Chan Master Niaoke said, 'Nowadays, there are few monks who are diligent and assiduous; most are superficial and lax in their conduct.' Yuan Qing said, 'The original nature is pure and does not require polishing; the original light is bright and does not change with external illumination.' Chan Master Niaoke said, 'If you understand the pure wisdom and realize that the wondrously perfect body is originally empty and still, then that is true renunciation. Why cling to external appearances? You should be a lay Bodhisattva, cultivating both precepts and giving, like Sun Xu and others.' Yuan Qing said, 'Although the principle is so, it is not my original intention. If I am fortunate enough to be accepted by you, I vow to follow the Master's teachings.' He requested three times in this way, but Chan Master Niaoke did not agree. Taoguang pleaded on his behalf, saying, 'The Palace Envoy (Yuan Qing) has never married nor kept female servants. If the Chan Master does not accept him, who else can liberate him?' Chan Master Niaoke then shaved his head, bestowed upon him the complete precepts, and gave him the Dharma name Huitong. Huitong diligently practiced day and night, reciting the Mahayana scriptures and practicing Anapanasati Samadhi (mindfulness of breathing). Suddenly, one day, he firmly bid farewell to travel to other places. Chan Master Niaoke asked, 'Where are you going?' Huitong said, 'Huitong renounced the world for the sake of the Dharma. Because the Master does not compassionately teach me, I am now going to various places to learn the Buddha Dharma.' Chan Master Niaoke said, 'If it is the Buddha Dharma, I also have a little here.' Huitong asked, 'What is the Master's Buddha Dharma?' Chan Master Niaoke picked up a piece of cloth fluff from his body and blew on it. Huitong then understood the profound meaning. At that time, people called him the Cloth Fluff Attendant. In that year, Chan Master Baiyan of Zhangjing Temple passed away. Chancellor Quan Deyu wrote his epitaph, saying, 'The teacher of Chan Master Baiyan, the elder of the Chan school, was Chan Master Daji. The mind-to-mind transmission of the Buddha's words began with Bodhidharma and was carried forward by Huineng. Huineng's teachings flourished in the South and spread throughout the world. Generally speaking, the five skandhas (aggregates), the nine consciousnesses, and the eighteen realms are all empty, like a mirror that is bright. Although all phenomena appear in it, the mirror's nature of light is not affected. The emptiness of the mind is also like this. Although the three times (past, present, and future) do not abide, the awareness and contemplation are always clear and pure. Those who attain this state can transform from ordinary beings into sages. Otherwise, once a single thought arises, the six senses will be firmly bound, and one will cycle and return in the cycle of birth and death. Like wind and waves, and a wheel of fire, delusion and confusion will never cease. The transmission between teacher and disciple is as close as lips and teeth.'
合。大師得之。一言宗通深入無礙。師諱懷惲。姓謝氏。東晉流亂。慨然曰。我之祖先令安在哉。四肢百骸視聽動使。孰使之然耶。漼然雨泣誓服緇褐。志在楞伽。行在曹溪。得圓明清凈之本。去妄想攀緣之習。百八句義照其身心。心離文字化無方所。於是抵清涼。下幽都。登徂徠。入太行。所至之那蒙被法味。止於太行柏巖寺。門人因以柏巖號焉。元和三年有詔徴至京師。宴坐于章敬寺。每歲詔入麟德殿講論。后以疾固辭。十年十二月怡然示寂。其年六十。其夏三十五。弟子智朗．智操以明年正月起塔于㶚陵原。凡一燈所傳一雨所潤入法界者不可勝書。著師資傳一編。自雞足山大迦葉而下至於能秀。論次詳實。或問心要者。答曰。心本清凈而無境者也。非遣境以會心。非去垢以取凈。神妙獨立不與物俱。能悟斯者不為習氣生死幻蘊之所累也。故薦紳先生知道入理者多游焉。嘗試言之。以中庸之自誠而明以盡萬物之性。以大易之寂然不動感而遂通。則方袍褒衣其極一致也。向使師與孔聖同時。其顏生閔損之列歟。釋尊在代。其大慧綱明之倫歟。至若從師受具之次第。宰官大臣之尊信。誕生入滅之感異。今皆不書。德輿三十年前嘗聞道于大寂。聿來京下時款師言。頃因哀傷以獲悟入。則知煩惱不違菩提。雖聚散生死無期
【現代漢語翻譯】 現代漢語譯本：大師（指懷惲）領悟了其中的道理，用一句話就能通達宗門，深入且沒有阻礙。大師名諱懷惲，姓謝氏。東晉時期社會動盪，大師慨嘆道：『我的祖先如今在哪裡呢？這四肢百骸、視聽行動，是誰在主使它們呢？』於是悲傷地哭泣，發誓要穿上僧人的黑色僧衣。他的志向在於《楞伽經》，他的修行傚法六祖慧能所在的曹溪。他獲得了圓滿光明清凈的本性，去除了妄想攀緣的習氣。《楞伽經》中的一百零八句經義照亮了他的身心。他的心遠離文字，教化沒有固定的處所。於是他前往清涼山，下到幽都，登上徂徠山，進入太行山。所到之處，都像甘露一樣被佛法滋潤。最後他住在太行山的柏巖寺，門人因此用柏巖來稱呼他。元和三年，皇帝下詔徵召他到京城，在章敬寺宴坐。每年皇帝都下詔讓他到麟德殿講經論道。後來他因為生病堅決推辭。元和十年十二月，安詳地圓寂。享年六十歲，僧臘三十五年。弟子智朗、智操在第二年正月在㶚陵原為他建造佛塔。凡是通過一盞燈所傳，一場雨所滋潤而進入佛法境界的人，多得數不清。他著有《師資傳》一書，從雞足山的大迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，頭陀第一）一直到能秀（神秀，禪宗北宗創始人），論述次第詳細而真實。有人問他修心的要訣，他回答說：『心本來就是清凈而沒有外境的。不是要去除外境來契合心，也不是要去除污垢來取得清凈。神妙的本性獨立存在，不與外物相伴。能夠領悟這個道理的人，就不會被習氣、生死、虛幻的五蘊所拖累。』因此，很多士大夫、先生明白道理而進入真理之門，常常來這裡遊歷。可以嘗試這樣說，用《中庸》中的『自誠而明，以盡萬物之性』，用《大易》中的『寂然不動，感而遂通』，那麼僧人和儒生的最高境界是一致的。如果大師與孔子同時代，他大概會是顏回、閔子騫那樣的人物吧。如果釋迦牟尼佛還在世，他大概會是大慧宗杲、張九成的同輩吧。至於從大師那裡接受具足戒的次第，宰官大臣對他的尊敬和信任，誕生和入滅時的感應和奇異之處，現在都不一一記載了。德輿在三十年前曾經在大寂那裡聽聞佛法，來到京城時拜訪大師，不久因為哀傷而獲得開悟，這才知道煩惱並不違背菩提。即使聚散生死沒有定數。 English version: The master (referring to Huaiyun) attained the understanding, and with a single phrase, he could penetrate the essence of the sect, deeply and without obstruction. The master's name was Huaiyun, and his surname was Xie. During the turbulent times of the Eastern Jin Dynasty, the master lamented, 'Where are my ancestors now? These limbs, the senses of sight and hearing, and actions, who is it that directs them?' Thereupon, he wept sorrowfully and vowed to wear the black robes of a monk. His aspiration lay in the Laṅkāvatāra Sūtra, and his practice followed the example of Caoxi, where the Sixth Patriarch Huineng was. He attained the original nature of perfect, luminous purity, and eliminated the habits of delusion and clinging. The one hundred and eight verses of the Laṅkāvatāra Sūtra illuminated his mind and body. His mind was detached from words, and his teachings had no fixed location. Thus, he went to Mount Qingliang, descended to Youdu, ascended Mount Culai, and entered the Taihang Mountains. Wherever he went, he was like sweet dew, nourishing all with the taste of the Dharma. Finally, he resided at Baiyan Temple in the Taihang Mountains, and his disciples therefore referred to him as Baiyan. In the third year of the Yuanhe era, the emperor issued an edict summoning him to the capital, where he sat in meditation at Zhangjing Temple. Every year, the emperor would issue an edict for him to lecture and discuss the Dharma in the Linde Hall. Later, he firmly declined due to illness. In the twelfth month of the tenth year of the Yuanhe era, he peacefully passed away. He was sixty years old, with thirty-five years as a monk. His disciples Zhilang and Zhicao built a pagoda for him in the first month of the following year at 㶚陵原. Those who entered the realm of Dharma through the transmission of a single lamp or the nourishment of a single rain were too numerous to count. He authored the book Record of Teachers and Disciples, which detailed the lineage from Mahākāśyapa (one of the ten great disciples of Śākyamuni Buddha, foremost in ascetic practices) at Mount Cock's Foot to Nengxiu (Shenxiu, founder of the Northern School of Chan Buddhism). Someone asked him about the essentials of cultivating the mind, and he replied, 'The mind is originally pure and without external objects. It is not about removing external objects to accord with the mind, nor is it about removing defilements to attain purity. The wondrous nature exists independently and is not accompanied by external things. Those who can understand this principle will not be burdened by habits, birth and death, or the illusory aggregates.' Therefore, many scholars and gentlemen who understood the principles and entered the gate of truth often came here to visit. One can try to say that, using the Doctrine of the Mean's 'achieving enlightenment through sincerity, thereby fully realizing the nature of all things,' and the Book of Changes' 'remaining still and unmoving, yet responding to all things,' then the highest realms of monks and Confucian scholars are the same. If the master had lived at the same time as Confucius, he would probably have been like Yan Hui or Min Ziqian. If Śākyamuni Buddha were still alive, he would probably have been like Dahui Zonggao or Zhang Jiucheng. As for the order of receiving the complete precepts from the master, the respect and trust of high officials and ministers, and the auspicious and extraordinary events at his birth and passing away, these are not recorded in detail now. Deyu heard the Dharma from Daji thirty years ago, and when he came to the capital, he visited the master. Soon after, he attained enlightenment through sorrow, and then he knew that afflictions do not contradict Bodhi. Even though gathering and scattering, birth and death, are uncertain.
【English Translation】 Master (referring to Huaiyun) attained the understanding, and with a single phrase, he could penetrate the essence of the sect, deeply and without obstruction. The master's name was Huaiyun, and his surname was Xie. During the turbulent times of the Eastern Jin Dynasty, the master lamented, 'Where are my ancestors now? These limbs, the senses of sight and hearing, and actions, who is it that directs them?' Thereupon, he wept sorrowfully and vowed to wear the black robes of a monk. His aspiration lay in the Laṅkāvatāra Sūtra, and his practice followed the example of Caoxi, where the Sixth Patriarch Huineng was. He attained the original nature of perfect, luminous purity, and eliminated the habits of delusion and clinging. The one hundred and eight verses of the Laṅkāvatāra Sūtra illuminated his mind and body. His mind was detached from words, and his teachings had no fixed location. Thus, he went to Mount Qingliang, descended to Youdu, ascended Mount Culai, and entered the Taihang Mountains. Wherever he went, he was like sweet dew, nourishing all with the taste of the Dharma. Finally, he resided at Baiyan Temple in the Taihang Mountains, and his disciples therefore referred to him as Baiyan. In the third year of the Yuanhe era, the emperor issued an edict summoning him to the capital, where he sat in meditation at Zhangjing Temple. Every year, the emperor would issue an edict for him to lecture and discuss the Dharma in the Linde Hall. Later, he firmly declined due to illness. In the twelfth month of the tenth year of the Yuanhe era, he peacefully passed away. He was sixty years old, with thirty-five years as a monk. His disciples Zhilang and Zhicao built a pagoda for him in the first month of the following year at 㶚陵原. Those who entered the realm of Dharma through the transmission of a single lamp or the nourishment of a single rain were too numerous to count. He authored the book Record of Teachers and Disciples, which detailed the lineage from Mahākāśyapa (one of the ten great disciples of Śākyamuni Buddha, foremost in ascetic practices) at Mount Cock's Foot to Nengxiu (Shenxiu, founder of the Northern School of Chan Buddhism). Someone asked him about the essentials of cultivating the mind, and he replied, 'The mind is originally pure and without external objects. It is not about removing external objects to accord with the mind, nor is it about removing defilements to attain purity. The wondrous nature exists independently and is not accompanied by external things. Those who can understand this principle will not be burdened by habits, birth and death, or the illusory aggregates.' Therefore, many scholars and gentlemen who understood the principles and entered the gate of truth often came here to visit. One can try to say that, using the Doctrine of the Mean's 'achieving enlightenment through sincerity, thereby fully realizing the nature of all things,' and the Book of Changes' 'remaining still and unmoving, yet responding to all things,' then the highest realms of monks and Confucian scholars are the same. If the master had lived at the same time as Confucius, he would probably have been like Yan Hui or Min Ziqian. If Śākyamuni Buddha were still alive, he would probably have been like Dahui Zonggao or Zhang Jiucheng. As for the order of receiving the complete precepts from the master, the respect and trust of high officials and ministers, and the auspicious and extraordinary events at his birth and passing away, these are not recorded in detail now. Deyu heard the Dharma from Daji thirty years ago, and when he came to the capital, he visited the master. Soon after, he attained enlightenment through sorrow, and then he knew that afflictions do not contradict Bodhi. Even though gathering and scattering, birth and death, are uncertain.
。會歸於彼岸。銘曰。西方之教。南宗之妙。與日並照。柏巖得之。為大導師。穎若琉璃。結火燔性。愛流溺正。癡冥奔命。即心是佛。即色是空。師之通兮。無去無來。無縳無解。師之化兮。揭茲靈塔。丹素周匝。示塵劫兮。
論曰。相國權文公章敬寺碑辭理深妙玄旨通暢。及自謂頃因哀傷以獲悟入。斯言誠無所欺也。竊觀 本朝太師富鄭公嘗寓書洛陽留守。訪求荷澤禪師𥁞像。守答以偈。公復之曰。承以偈見警。美則美矣。理則未默也。所謂無可無不可者。𥁞也得不𥁞也得。就中觀像為不得。不觀像者落在什麼處。似不以有無為礙者近乎通矣。因有頌曰。執相誠非。破相亦妄。不執不破。是名實相。噫。二公相去垂二百年。而文章道德各為一時縉紳儀表。至於入不二門。了第一義。廓然自在受用。暉光日新。是以唐宋明道碩德大臣獨二公為稱首云。
十一年。重巽法師自湘西赴其叔父中丞之請。柳子厚贈之以序曰。或問宗元曰。悉矣子之得於巽上人也。其道果何如哉。對曰。吾自幼學佛。求其道積三十年。世之言者罕能通其說。于零陵吾獨有得焉。且佛之言吾不可得而聞之矣。其存於世者獨遺其書。不于其書而求之則無以得其言。言且不可得。況其意乎。今是上人窮其書。得其言。諭其意。推而大之
【現代漢語翻譯】 現代漢語譯本：最終會歸於彼岸。銘文說：『西方的教義，南宗的精妙，與太陽一同照耀。柏巖禪師領悟了它，成為偉大的導師。他的智慧像琉璃一樣清澈，像火焰燃燒一樣純粹。』那些沉溺於生死輪迴，在愚癡和黑暗中奔波的人們，要知道『即心是佛』，『即色是空』。老師的通達啊，沒有來去，沒有束縛，沒有解脫。老師的教化啊，揭示這座靈塔，用紅色和白色裝飾，向世人展示漫長的塵劫啊。
評論說：相國權文公（權德輿）所寫的章敬寺碑文，文辭深刻，玄妙的旨意通暢明瞭。並且他自己說，近來因為哀傷而有所領悟。這些話確實沒有欺騙人。我私下觀察，本朝太師富鄭公曾經寫信給洛陽留守，訪求荷澤禪師（荷澤神會）的畫像。留守用偈語回覆。富鄭公又回覆說：『承蒙用偈語警示，文辭很美，但道理還沒有完全說透。』所謂『無可無不可』，神會禪師領悟了也可以，不領悟也可以。就其中觀像這件事來說，是不可以的。不觀像的人，又落在什麼地方呢？似乎不以有無為障礙的人，才接近通達啊。因此作頌說：『執著于相貌固然不對，破除相貌也是虛妄。不執著也不破除，這才是真正的實相。』唉！這兩位公相隔將近二百年，文章和道德各自是當時士大夫的榜樣。至於進入不二法門，了悟第一義，心胸開闊，自在受用，智慧的光芒日日更新。因此唐宋時期明白佛道的大德大臣，只有這兩位公可以稱得上是首屈一指。
十一年，重巽法師從湘西應他叔父中丞的邀請前往。柳宗元贈送他一篇序文說：『有人問柳宗元說：完全瞭解您從重巽上人那裡學到的東西了。他的道究竟是怎樣的呢？』柳宗元回答說：『我從小學習佛法，尋求佛道積累了三十年。世上談論佛法的人很少能通達其中的道理。在零陵，我唯獨有所領悟。而且佛說的話，我不可能聽到了。存在於世上的只有佛留下的經書。不從經書中尋求，就無法得到佛的教言。教言尚且無法得到，更何況是佛的意旨呢？現在這位上人窮盡佛經，得到了佛的教言，領悟了佛的意旨，並且加以推廣發揚。』
【English Translation】 English version: Ultimately, one will return to the other shore. The inscription says: 'The teachings of the West, the subtlety of the Southern School, shine together with the sun. Baoyan (Baoyan, a Chan master) attained it and became a great guide. His wisdom is as clear as crystal, as pure as burning fire.' Those who are drowning in the cycle of birth and death, running in ignorance and darkness, should know that 'the mind itself is Buddha,' 'form itself is emptiness.' The teacher's understanding is such that there is no coming or going, no bondage or liberation. The teacher's transformation reveals this spiritual stupa, adorned with red and white, showing the long kalpas to the world.
The commentary says: The inscription on the Zhangjing Temple stele written by Chancellor Quan Wengong (Quan Deyu) is profound in its wording, and the subtle meaning is clear and understandable. Moreover, he himself said that he had recently gained enlightenment through grief. These words are indeed not deceptive. I privately observe that Grand Tutor Fu Zheng Gong of this dynasty once wrote to the Luoyang garrison commander, seeking the portrait of Chan Master Heze (Heze Shenhui). The garrison commander replied with a verse. Fu Zheng Gong replied again, saying: 'I am grateful for the verse as a warning, the wording is beautiful, but the principle is not fully explained.' The so-called 'nothing is impossible, nothing is not impossible,' Chan Master Shenhui can understand it, or not understand it. Regarding the matter of observing the image, it is not permissible. Where do those who do not observe the image fall? It seems that those who are not hindered by existence or non-existence are close to understanding. Therefore, a verse is composed: 'Attachment to form is certainly wrong, breaking form is also false. Not attaching and not breaking is called true reality.' Alas! These two gentlemen are separated by nearly two hundred years, and their writings and morals are each models for the scholar-officials of their time. As for entering the non-dual gate, realizing the first principle, having a broad mind, freely enjoying, and the light of wisdom being renewed daily. Therefore, among the virtuous ministers who understood the Buddhist path in the Tang and Song dynasties, only these two gentlemen can be called the foremost.
In the eleventh year, Dharma Master Chongxun went from Western Hunan at the invitation of his uncle, the Vice Minister. Liu Zongyuan presented him with a preface, saying: 'Someone asked Liu Zongyuan, saying: You fully understand what you have learned from Superior Chongxun. What exactly is his Dao?' Liu Zongyuan replied: 'I have been studying Buddhism since I was young, seeking the Buddhist path for thirty years. Few people in the world who talk about Buddhism can understand its principles. In Lingling, I alone have gained some understanding. Moreover, I cannot hear the words of the Buddha. What exists in the world is only the scriptures left by the Buddha. If you do not seek from the scriptures, you cannot obtain the Buddha's teachings. If the teachings cannot be obtained, how much more so the Buddha's intention? Now this Superior has exhausted the Buddhist scriptures, obtained the Buddha's teachings, understood the Buddha's intention, and promoted and developed it.'
逾萬言而不煩。總而括之立片詞而不遺。與夫世之㭊章句徴文字。言至虛之極則蕩而失守。辨群有之伙則泥而皆存者。其不以遠乎。以吾所聞。知凡世之善言佛者。于吳則慧誠師。荊則海雲師。楚之南則重巽師。師之言存則佛之道不遠矣。慧誠師已死。今之言佛者加少。其由儒而通者鄭中書。洎孟常州中書見上人執經而師受且曰。于中道吾得以益達。常州之言曰。從佛法生。得佛法分。皆以師友命之。今連帥中丞公具舟來迎。飾館而候。欲其道之行於遠也。夫豈徒然哉。以中丞公之直清嚴重。中書之辨博。常州之敏達。且猶宗重其道。況若吾之昧昧者乎。夫眾人之和由大人之唱洞庭之南。竟南海其士汪汪也。求道者之多半天下。一唱而大行於遠焉。是行有之則和焉者將若居蟄之有雷不可止也。於是書以為巽上人赴中丞叔父召序。
馬郎婦。不知出處。方唐隆盛佛教大行。而陜右俗習騎射。人性沉鷙樂於格鬥。蔑聞三寶之名。不識為善儀則。婦憐其憨乃之其所。人見少婦單子。風韻超然。姿貌都雅。幸其無侍衛。無羈屬。欲求為眷。曰。我無父母。又鮮兄弟。亦欲有歸。然不好世財。但有聦明賢善男子能誦得我所持經。則吾愿事之。男子眾爭求觀之。婦授以普聞品曰。能一夕通此則歸之。至明發誦徹者二十餘輩。
【現代漢語翻譯】 現代漢語譯本：超過萬字卻不顯得繁瑣，總括起來用簡短的詞語表達卻不遺漏。那些世俗之人，拘泥於章節語句，考證文字，言論達到虛無的極致就放蕩而失去原則，分辨萬物的眾多就陷入泥潭而全部保留，這難道不是相去甚遠嗎？根據我所聽到的，我知道凡是世上善於談論佛法的人，在吳地有慧誠法師（Huicheng, a Buddhist monk），在荊州有海云法師（Haiyun, a Buddhist monk），在楚地南部有重巽法師（Chongxun, a Buddhist monk）。如果這些法師的言論得以儲存，那麼佛法之道就不會遠離了。慧誠法師已經去世，現在談論佛法的人更加稀少。那些由儒學而通達佛法的人有鄭中書（Zheng Zhongshu, a government official）以及孟常州中書（Meng Changzhou, a government official），他們見到上人拿著經書，就向他學習，並且說：『從佛法中我得以更加通達。』常州中書說：『我從佛法中產生，得到佛法的一部分。』他們都以師友之禮對待上人。現在連帥中丞公（Lianshuai Zhongcheng Gong, a high-ranking military official）準備了船隻來迎接，修飾館舍來等候，希望他的道能夠在遠方傳播。這難道是偶然的嗎？憑藉中丞公的正直清廉和莊重，中書的善於思辨和博學，常州的聰敏和通達，尚且尊重他的道，更何況像我這樣愚昧無知的人呢？眾多人的和諧是由大人物倡導的，洞庭湖以南，直到南海，那裡的士人眾多。求道的人遍佈天下，只要有人倡導，佛法就能在遠方廣泛傳播。這種傳播是有原因的，那些響應的人就像蟄居的生物聽到雷聲一樣不可阻擋。於是寫下這篇文章，作為重巽上人應中丞叔父之召的序言。 馬郎婦（Ma Langfu, a woman's name），不知從何而來。正值唐朝興盛，佛教大為流行。而陜右（Shan You, a region in China）的風俗是騎馬射箭，人性沉穩兇猛，喜歡格鬥。他們不曾聽聞三寶（Sanbao, the Three Jewels of Buddhism: the Buddha, the Dharma, and the Sangha）的名號，不認識行善的準則。馬郎婦憐憫他們的愚昧，於是來到了他們那裡。人們看到她孤身一人，風韻超然，姿容美好。慶幸她沒有侍衛，沒有束縛，想要娶她為妻。她說：『我沒有父母，又缺少兄弟，也想有個歸宿。然而我不喜歡世俗的錢財。只要有聰明賢良的男子能夠背誦我所持的經書，那麼我就願意嫁給他。』男子們爭相請求觀看經書。馬郎婦就給了他們《普聞品》（Puwen Pin, a chapter of a Buddhist scripture），說：『能夠一夜之間通讀此經的，我就嫁給他。』到第二天早上，能夠背誦通徹的有二十多個人。
【English Translation】 English version: It exceeds ten thousand words but does not seem tedious. It summarizes everything with concise words without omission. Those worldly people, adhering to chapters and sentences, examining words, their arguments reach the extreme of emptiness and become dissolute and lose principle, distinguishing the multitude of things and sinking into the mire and preserving all, isn't this far from the truth? According to what I have heard, I know that among those in the world who are good at speaking about Buddhism, in Wu there is Dharma Master Huicheng (Huicheng, a Buddhist monk), in Jingzhou there is Dharma Master Haiyun (Haiyun, a Buddhist monk), and in the south of Chu there is Dharma Master Chongxun (Chongxun, a Buddhist monk). If the words of these Dharma Masters are preserved, then the path of Buddhism will not be far away. Dharma Master Huicheng has already passed away, and now there are even fewer people who speak about Buddhism. Those who have become proficient in Buddhism through Confucianism include Zheng Zhongshu (Zheng Zhongshu, a government official) and Meng Changzhou Zhongshu (Meng Changzhou, a government official), who, upon seeing the Venerable One holding the scriptures, studied with him and said, 'From Buddhism, I have been able to become more enlightened.' Changzhou Zhongshu said, 'I am born from the Dharma, and I have obtained a portion of the Dharma.' They all treat the Venerable One with the respect due to a teacher and friend. Now, the Lian Shuai Zhongcheng Gong (Lianshuai Zhongcheng Gong, a high-ranking military official) has prepared ships to welcome him and decorated residences to await him, hoping that his teachings can be spread far and wide. Is this merely a coincidence? With the Zhongcheng Gong's integrity, uprightness, and solemnity, the Zhongshu's ability to reason and erudition, and the Changzhou's intelligence and understanding, they still respect his teachings, how much more so should those like me who are ignorant? The harmony of the many is initiated by the great, south of Dongting Lake, all the way to the South Sea, where the scholars are numerous. Those who seek the Way are all over the world, and with one call, the Dharma can be widely spread far and wide. This propagation has a reason, and those who respond are like hibernating creatures hearing thunder, unstoppable. Therefore, I write this article as a preface to Venerable Chongxun's response to the summons of his uncle, the Zhongcheng. Ma Langfu (Ma Langfu, a woman's name), her origins are unknown. It was during the prosperous Tang Dynasty when Buddhism was flourishing. However, the customs of Shan You (Shan You, a region in China) were horsemanship and archery, and the people were steady and fierce, fond of fighting. They had not heard the names of the Three Jewels (Sanbao, the Three Jewels of Buddhism: the Buddha, the Dharma, and the Sangha), and they did not know the principles of doing good. Ma Langfu pitied their ignorance, so she came to them. People saw that she was alone, with extraordinary charm and beautiful appearance. They were glad that she had no guards and no ties, and they wanted to marry her. She said, 'I have no parents, and I lack brothers, and I also want a home. However, I do not like worldly wealth. Only if there is a clever and virtuous man who can recite the scripture that I hold, then I am willing to marry him.' The men eagerly requested to see the scripture. Ma Langfu gave them the 'Puwen Pin' (Puwen Pin, a chapter of a Buddhist scripture), saying, 'Whoever can read this scripture thoroughly in one night, I will marry him.' By the next morning, there were more than twenty people who could recite it completely.
婦曰。女子一身家世貞潔。豈以一人而配若等耶。可更別誦。因授以金剛般若。所約如故。至且通者猶十數。婦更授以法華經七軸。約三日通徹此者定配之。至期獨馬氏子得通。婦曰。君既能過眾人。可白汝父母。具媒妁娉禮。然後可以姻。蓋生人之大節豈同猥巷不檢者乎。馬氏如約具禮迎之。方至而婦謂曰。適以應接體中不且住別室。候少安與君相見未脫也。馬氏子喜。頓之他房。客未散而婦命終。已而壞爛。顧無如之何。遂卜地葬之。未數日有老僧紫伽黎娑貌古野仗錫來儀。自謂向女子之親。詣馬氏問其所由。馬氏引至葬所。隨觀者甚眾。僧以錫撥開。見其尸已化。唯金鎖子骨。僧就河浴之。挑于錫上謂眾曰。此聖者憫汝等障重纏愛。故垂方便化汝。宜思善因。免墮苦海。忽然飛空而去。眾見悲泣瞻拜。自是陜右奉佛者眾。由婦之化也。
是歲撫州景雲寺律師上弘卒。江州司馬白居易制碑曰。元和十一年春。廬山東林寺僧道深．懷縱．如建．沖契等凡二十輩。與白黑眾千餘人俱實。持故景雲大德弘公行狀一通。贄錢十萬。來詣尋陽。請司馬白居易作先師碑。會有故不果。十二年夏作石墳成。復來請。會有病不果。十三年冬作石塔成。又來請。始從之。既而僧返山。眾返聚落。錢返寺府。翌月而文成。明年而
【現代漢語翻譯】 現代漢語譯本： 婦人說：『我一個女子，出身清白，家世貞潔，怎麼能隨便配給你們這樣的人呢？』於是讓他們再誦讀其他經典，約定仍然和之前一樣。能背誦《金剛般若經》的人有十幾個。婦人又教給他們《法華經》七卷，約定三天之內能完全通透理解這部經的人，就一定嫁給他。到了約定的日期，只有馬氏的兒子能夠通透理解。婦人說：『你既然能超過眾人，可以告訴你的父母，準備好媒人和聘禮，然後才可以成婚。畢竟這是人生的大事，怎麼能像那些不檢點的人一樣呢？』馬氏的兒子按照約定準備好禮儀去迎娶她。到了迎娶的時候，婦人卻說：『我身體不適，先在別的房間休息一下，等稍微好一點再和您相見。』還沒等脫下衣服，馬氏的兒子很高興，把她安排到別的房間。客人還沒散去，婦人就去世了。不久之後，屍體開始腐爛。大家不知道該怎麼辦，於是選擇了一塊地方把她埋葬了。沒過幾天，來了一位老和尚，穿著紫色的袈裟，拿著錫杖，自稱是之前那位女子的親戚。他到馬氏家詢問事情的經過。馬氏把他帶到埋葬的地方。跟隨觀看的人很多。老和尚用錫杖撥開墳墓，看到屍體已經化了，只剩下金鎖子骨。老和尚就把骨頭拿到河裡洗乾淨，挑在錫杖上對大家說：『這位聖者是憐憫你們業障深重，被愛慾纏繞，所以才用這種方便法門來教化你們。你們應該思考行善的因果，以免墮入苦海。』說完，忽然飛向空中而去。眾人看到后悲傷地哭泣，瞻仰禮拜。從此以後，陜右地區信奉佛教的人很多，都是因為這位婦人的教化啊。
那一年，撫州景雲寺的律師上弘去世。江州司馬白居易撰寫碑文說：『元和十一年春天，廬山東林寺的僧人道深、懷縱、如建、沖契等二十多人，與僧俗信眾一千多人，拿著已故景雲寺大德弘公的行狀一份，帶著十萬錢，來到尋陽，請求司馬白居易為先師撰寫碑文。當時因為有事沒有完成。十二年夏天，石墳建成，他們又來請求，當時因為生病沒有完成。十三年冬天，石塔建成，他們又來請求，我才答應了。之後僧人返回山中，信眾返回村落，錢財返回寺廟府庫。第二個月碑文完成，第二年』
【English Translation】 English version: The woman said, 'How can I, a woman of pure lineage and virtuous family, be matched with someone like you?' So she instructed them to recite other scriptures, with the same agreement as before. More than a dozen people were able to recite the Vajra Prajna Sutra (Diamond Sutra) (金剛般若, jīn gāng bō rě, Diamond Sutra). The woman then taught them the seven fascicles of the Lotus Sutra (法華經, fǎ huá jīng, Lotus Sutra), stipulating that whoever could thoroughly understand it within three days would definitely marry her. When the appointed day arrived, only the son of the Ma family was able to understand it thoroughly. The woman said, 'Since you surpass everyone else, you may inform your parents, prepare the matchmakers and betrothal gifts, and then you may marry me. After all, this is a major event in life; how can it be treated like those unchaste people in the alleys?' The son of the Ma family prepared the rituals as agreed and went to welcome her. Upon arrival, the woman said, 'I am feeling unwell; I will rest in another room first, and meet you when I feel a little better.' Before even taking off her clothes. The son of the Ma family was delighted and arranged for her to stay in another room. Before the guests had dispersed, the woman passed away. Soon after, the body began to decay. Everyone was at a loss as to what to do, so they chose a place to bury her. Not many days later, an old monk came, wearing a purple kasaya (紫伽黎娑, zǐ qié lí suō, purple robe) and carrying a khakkhara (錫杖, xī zhàng, a Buddhist monk's staff), claiming to be a relative of the woman. He went to the Ma family to inquire about what had happened. The Ma family led him to the burial site. Many people followed to watch. The monk used his staff to open the grave and saw that the body had already decomposed, leaving only golden-linked bones. The monk took the bones to the river to wash them, and then held them up on his staff, saying to the crowd, 'This holy one pitied your heavy karmic obstacles and entanglement in desires, so she used this expedient means to transform you. You should contemplate the causes and effects of good deeds, so as to avoid falling into the sea of suffering.' After saying this, he suddenly flew into the sky and departed. The crowd, seeing this, wept with sorrow and paid homage. From then on, many people in Shanxi (陜右, shǎn yòu, Shaanxi province) believed in Buddhism, all because of the woman's transformation.
In that year, the vinaya master (律師, lǜ shī, vinaya master) Shang Hong of Jingyun Temple (景雲寺, jǐng yún sì, Jingyun Temple) in Fuzhou passed away. Bai Juyi (白居易, bái jū yì, Bai Juyi), the Sima (司馬, sī mǎ, a government official title) of Jiangzhou, wrote the epitaph, saying: 'In the spring of the eleventh year of the Yuanhe era (元和, yuán hé, Yuanhe era), the monks Dao Shen, Huai Zong, Ru Jian, and Chong Qi, along with twenty others from Donglin Temple (東林寺, dōng lín sì, Donglin Temple) on Mount Lu, and more than a thousand lay followers, both monks and laypeople, brought a copy of the deeds of the late Great Master Hong of Jingyun Temple, along with 100,000 coins, to Xunyang, requesting the Sima Bai Juyi to write an epitaph for their late teacher. At that time, it was not completed due to other matters. In the summer of the twelfth year, the stone tomb was completed, and they came again to request it, but it was not completed due to illness. In the winter of the thirteenth year, the stone pagoda was completed, and they came again to request it, and I finally agreed. Afterwards, the monks returned to the mountain, the lay followers returned to their villages, and the money was returned to the temple treasury. The epitaph was completed the following month, and the next year.'
碑立。其詞云。我聞乾竺古先生出世法。法要有三曰戒定慧。戒生定。定生慧。慧生八萬四千法門。是三者迭相為用。若次第言則定為慧因。戒為定根。根植則苗茂。因樹則果滿。無因未滿猶夢果也。無根求茂猶揠苗也。佛雖以一切種智攝三果必先用戒菩薩以六波羅蜜化四生不能捨律。律之用可思量不可思量。如來十弟子中稱優波離善持律。波離滅有南山大師得之。南山滅有景雲大師得之。師諱上弘。生饒氏。曾祖君雅。祖公悅。父知恭。臨川城南人。童而有知。故生十五歲發出家心。始從舅氏剃落。壯而有立。故生二十五歲立菩提愿。從南嶽大圓律師具戒。樂所由生故。大曆中不去父母之邦。𨽻于本州景雲寺修道。德應無所住故。貞元中離我我所。徙居洪州龍興寺說法。親近善知識故。與匡山法真．天臺靈祐．荊門法裔．興果神湊．建昌慧進等五長老交遊。佛法囑王臣故。與姜相國公輔．顏太師真卿．洎本道廉訪使楊君憑．韋君丹四君子友善。提振禁戒故講四分律。而從善遠罪者無其數。隨順化緣故。坐甘露戒壇。而誓眾生盟者二十年。荷擔大事故。前後登方等施尸羅者十有八會。救拔眾生故。娑婆男女由我得度者萬五千五百七十二人。示生無常故。元和十年十一月己亥遷化于東林精舍。示滅有所故。是月丙寅歸全
【現代漢語翻譯】 現代漢語譯本： 石碑上刻著這樣的文字：『我聽說乾竺（印度古稱）有位古先生傳授出世之法。這法的要義有三點，即戒、定、慧。因持戒而生定力，因定力而生智慧，因智慧而生八萬四千種法門。這三者相互作用，如果按次第來說，定是慧的因，戒是定的根本。根扎得深，苗就長得茂盛；因種得好，果實就豐滿。沒有因卻想得到果實，就像夢中摘果一樣；沒有根卻想讓苗長得茂盛，就像拔苗助長一樣。佛雖然用一切種智來統攝戒、定、慧三者，但也必定先用戒律。菩薩用六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）來教化四生（胎生、卵生、濕生、化生），也不能捨棄戒律。戒律的作用，既可思量，又不可思量。如來的十大弟子中，優波離（持戒第一的弟子）以善於持戒而著稱。優波離圓寂后，南山大師繼承了他的衣缽。南山大師圓寂后，景雲大師繼承了他的衣缽。大師名諱上弘，出生于饒氏家族。曾祖父名叫君雅，祖父名叫公悅，父親名叫知恭，是臨川城南人。他從小就很有智慧，所以在十五歲時就立下了出家的決心，開始跟隨舅舅剃度。長大后很有志向，所以在二十五歲時立下了菩提大愿，跟隨南嶽大圓律師受具足戒。因為喜歡自己的家鄉，所以在大曆年間沒有離開父母之邦，隸屬於本州的景雲寺修行。因為德行應無所住，所以在貞元年間離開了『我』和『我所』（執著），遷居到洪州龍興寺說法。因為親近善知識，所以與匡山法真、天臺靈祐、荊門法裔、興果神湊、建昌慧進等五位長老交好。因為佛法要託付給王臣，所以與姜相國公輔、顏太師真卿，以及本道的廉訪使楊君憑、韋君丹四位君子友善。爲了提振禁戒，所以講授《四分律》，因此而從善遠罪的人不計其數。爲了隨順教化的機緣，所以設立甘露戒壇，與大眾盟誓受戒長達二十年。爲了荷擔弘法利生的大事，所以前後主持方等施食、尸羅法會十多次。爲了救拔眾生，娑婆世界（我們所居住的世界）的男女通過他而得到度化的有一萬五千五百七十二人。爲了示現生之無常，所以在元和十年十一月己亥日于東林精舍圓寂。爲了示現滅亦有所歸，所以在該月丙寅日歸葬。
【English Translation】 English version: A stele stands, its inscription reading: 'I have heard that in ancient India (乾竺), a great sage propagated the Dharma of transcending the world. The essence of this Dharma lies in three aspects: Śīla (戒, moral discipline), Samādhi (定, concentration), and Prajñā (慧, wisdom). Śīla gives rise to Samādhi, Samādhi gives rise to Prajñā, and Prajñā gives rise to eighty-four thousand Dharma gates. These three interact with each other. If we speak in terms of sequence, Samādhi is the cause of Prajñā, and Śīla is the root of Samādhi. If the root is firmly planted, the sprout will flourish; if the cause is well established, the fruit will be abundant. Seeking fruit without a cause is like dreaming of fruit; seeking growth without roots is like pulling up seedlings to help them grow. Although the Buddha encompasses Śīla, Samādhi, and Prajñā with all-knowing wisdom, he must first employ Śīla. Bodhisattvas use the Six Pāramitās (六波羅蜜, generosity, moral discipline, patience, diligence, concentration, and wisdom) to transform the four kinds of beings (四生, born from the womb, born from eggs, born from moisture, and born by transformation), but they cannot abandon the Vinaya (律, monastic rules). The function of the Vinaya is both conceivable and inconceivable. Among the ten great disciples of the Tathāgata (如來, another name for the Buddha), Upāli (優波離, foremost in upholding the precepts) was known for his excellence in upholding the Vinaya. After Upāli's passing, Master Nanshan (南山大師) inherited his legacy. After Master Nanshan's passing, Master Jingyun (景雲大師) inherited his legacy. The Master's name was Shang Hong (上弘), born into the Rao (饒) family. His great-grandfather was Junya (君雅), his grandfather was Gongyue (公悅), and his father was Zhigong (知恭), all from the south of Linchuan (臨川) city. He was intelligent from childhood, so at the age of fifteen, he resolved to renounce the world and began by having his head shaved by his uncle. He was ambitious in adulthood, so at the age of twenty-five, he made the great vow of Bodhi (菩提, enlightenment) and received the full precepts from Lawyer Dayuan (大圓律師) of Nanyue (南嶽). Because he loved his homeland, he did not leave his parents' land during the Dali (大曆) era, but remained at Jingyun Monastery (景雲寺) in his native prefecture to cultivate the Way. Because his virtue should dwell nowhere, he left 'I' and 'mine' (我我所, attachments) during the Zhenyuan (貞元) era and moved to Longxing Monastery (龍興寺) in Hongzhou (洪州) to preach the Dharma. Because he associated with good spiritual friends, he befriended the five elders: Fazhen (法真) of Kuangshan (匡山), Lingyou (靈祐) of Tiantai (天臺), Fayi (法裔) of Jingmen (荊門), Shencou (神湊) of Xingguo (興果), and Huijin (慧進) of Jianchang (建昌). Because the Buddha-dharma must be entrusted to kings and ministers, he was friendly with the four gentlemen: Chancellor Jiang Gongfu (姜相國公輔), Grand Tutor Yan Zhenqing (顏太師真卿), and the investigating commissioners of this region, Yang Junping (楊君憑) and Wei Jundan (韋君丹). To promote the upholding of precepts, he lectured on the Four-Part Vinaya (四分律), and countless people turned to good and avoided evil as a result. To accord with the conditions for transformation, he established the Sweet Dew Precept Platform (甘露戒壇) and made vows with the assembly for twenty years. To shoulder the great task of propagating the Dharma and benefiting beings, he presided over more than ten assemblies of the Fangdeng (方等) offering food and Śīla (尸羅) Dharma. To rescue sentient beings, fifteen thousand five hundred and seventy-two men and women of the Saha world (娑婆, the world we live in) were liberated through him. To demonstrate the impermanence of birth, he passed away at Donglin Retreat (東林精舍) on the day of Jihai (己亥) in the eleventh month of the tenth year of the Yuanhe (元和) era. To demonstrate that extinction also has a destination, he was buried on the day of Bingyin (丙寅) of that month.'
于南崗石墳。住世七十七歲。安居六十五夏。自生至滅隨跡示教。行止語默無非佛事。夫施於人也博則反諸己也厚。故門人卿人報之如不及。繇是藝松成林琢石為塔。塔有碑碑有銘。銘曰。佛滅度后。薝蔔香衰。醍醐味漓。孰反是香。孰復是味。景雲大師。景雲之生。一匡苾芻。中興毗尼。景雲之滅。眾將安仰。法將疇依。昔景雲來。行道者隨。入室者歸。今景雲去。升堂者思。入室者悲。廬峰之西。虎溪之南。石塔巍巍。有紀事者。以真實辭。書于塔碑。
是歲高僧靈澈卒。文集二十卷。尚書劉禹錫制序曰。釋子工為詩尚矣。休上人賦別怨。約法師哭范尚書。咸為當時才士之所傾嘆。厥後比比有之。上人生於會稽。本湯氏子。聦[宋-木+(癸-天+言)]嗜學。不肯為凡夫。因辭父兄出家。號靈澈。字源澄。雖受經論。一心偏好篇章。從越客維學為詩。遂籍籍有聞。維卒。乃抵吳興。與長老詩僧皎然游講益至。皎然以書薦于詞人包侍郎佶。包得之大喜。又以書致於李侍郎紓。是時以文章風韻主盟於世者包李。以是上人之名由二公而飏。如雲得風柯少葉張。以文章接才子。以禪理悅高人。風儀甚雅談笑多味。貞元中西遊京師名振輦下。緇徒嫉之造飛語激動中貴人。浸誣得罪徙汀州。入會稽。歸東越。時吳楚間
【現代漢語翻譯】 現代漢語譯本： 在南崗石墳圓寂。享年七十七歲。安居六十五個夏季。從出生到圓寂，他的行跡都在教化眾生。他的行為舉止、言語沉默，無一不是佛事。給予他人越多，回報于自己的也越多。因此，他的弟子和信徒們報答他唯恐不及。於是，種植松樹成林，雕琢石頭為塔。塔上有碑，碑上有銘文。銘文寫道：『佛陀涅槃后，薝蔔花的香味衰退，醍醐的味道變淡。誰能恢復這香味？誰能恢復這味道？景雲大師，景雲的出生，匡正了僧團，中興了戒律。景雲的圓寂，大眾將依靠誰？佛法將依靠誰？過去景雲來時，修行的人跟隨他，入室弟子歸向他。如今景雲離去，升堂講法的人思念他，入室弟子悲傷。廬山之西，虎溪之南，石塔巍峨聳立，有記錄事情的人，用真實的言辭，書寫在塔碑上。』 那一年，高僧靈澈圓寂。著有文集二十卷。尚書劉禹錫作序說：『僧人擅長作詩，由來已久。休上人寫賦表達離別之怨，約法師哭悼范尚書，都曾被當時的才子們傾慕讚歎。此後，這樣的例子屢見不鮮。靈澈上人生於會稽，本是湯家的兒子，聰明好學，不甘心做普通人，於是辭別父兄出家，法號靈澈，字源澄。雖然學習經論，但一心偏愛詩歌文章。跟隨越地的維學習作詩，於是聲名遠揚。維去世后，他前往吳興，與長老詩僧皎然遊歷講學，交往更加密切。皎然寫信將他推薦給詞人包侍郎佶，包佶得到他后非常高興，又寫信推薦給李侍郎紓。當時以文章風韻主宰文壇的是包佶和李紓，因此靈澈上人的名聲由這兩位大人而傳揚開來，就像云得到了風，樹木長出了新葉。他用文章結交才子，用禪理使高人喜悅。風度儀表非常儒雅，談笑很有趣味。貞元年間，他西遊京師，名聲震動京城。僧徒嫉妒他，製造謠言，煽動朝中權貴，逐漸被誣陷獲罪，被流放到汀州。後來又回到會稽，回到東越。當時吳楚一帶
【English Translation】 English version: He passed away at the stone tomb in Nangang. He lived for seventy-seven years, spending sixty-five summers in retreat. From birth to death, his actions served as teachings. His conduct, speech, and silence were all Buddhist activities. The more one gives to others, the more one receives in return. Therefore, his disciples and followers repaid him as if they could never do enough. Consequently, they planted pine trees to form a forest and carved stones to build a pagoda. The pagoda has a stele, and the stele has an inscription. The inscription reads: 'After the Buddha's Nirvana (extinction), the fragrance of the campaka (Michelia champaca) flower fades, and the taste of ghee (clarified butter) becomes diluted. Who can restore this fragrance? Who can restore this taste? Master Jingyun (name of a monk), the birth of Jingyun, rectified the Sangha (monastic community) and revived the Vinaya (monastic discipline). With the passing of Jingyun, who will the masses rely on? Who will the Dharma (Buddhist teachings) rely on? In the past, when Jingyun came, practitioners followed him, and those seeking deeper understanding returned to him. Now that Jingyun has departed, those who ascend the platform to preach miss him, and those seeking deeper understanding are saddened. West of Mount Lu (Lushan), south of Tiger Creek (Huxi), the stone pagoda stands tall. Those who record events write on the pagoda stele with truthful words.' In that year, the eminent monk Lingche (name of a monk) passed away. He authored a collection of writings in twenty volumes. The Minister Liu Yuxi (name of a person) wrote a preface, saying: 'Monks excelling in poetry has been a long-standing tradition. Superior Xiu's (name of a monk) rhapsody expressed the sorrow of parting, and Dharma Master Yue's (name of a monk) lament for Minister Fan (name of a person) were admired and praised by the talented scholars of the time. Since then, such examples have been numerous. Superior Lingche was born in Kuaiji (ancient city in Zhejiang province), originally a son of the Tang family. He was intelligent and studious, unwilling to be an ordinary person, so he bid farewell to his father and brothers and became a monk, named Lingche, with the style name Yuancheng. Although he studied sutras and treatises, his heart was particularly fond of poetry and prose. He studied poetry with Wei (name of a person) from Yue (ancient state in Zhejiang province), and thus his reputation spread far and wide. After Wei's death, he went to Wuxing (city in Zhejiang province) and traveled and lectured with the elder poet-monk Jiaoran (name of a monk), and their association became even closer. Jiaoran wrote a letter recommending him to the lyricist Vice Minister Bao Ji (name of a person). Bao Ji was delighted to have him and wrote a letter recommending him to Vice Minister Li Shu (name of a person). At that time, Bao Ji and Li Shu were the masters of the literary world with their elegant writing styles, so Superior Lingche's name was spread by these two gentlemen, like clouds gaining wind and trees growing new leaves. He befriended talented scholars with his writings and delighted eminent people with his Zen (Chan) principles. His demeanor was very refined, and his conversations were full of flavor. During the Zhenyuan era (785-805 AD), he traveled west to the capital and his name shook the capital. Monks were jealous of him and fabricated rumors, inciting influential people in the court, and he was gradually falsely accused and convicted, and exiled to Tingzhou (city in Fujian province). Later, he returned to Kuaiji and returned to Dongyue (ancient region in Zhejiang province). At that time, the area between Wu (ancient state in Jiangsu province) and Chu (ancient state in Hubei province)
諸侯多賓體招迓之。元和十一年終於宣州開元寺。壽七十有一。門人遷座建塔于越之山陰天柱峰之陲。初上人在吳興居。柯山與晝公為侶。時子方以兩髦執筆硯陪其吟詠。皆曰孺子可教。后相遇于京洛。與支許之契焉。上人歿后十七年。予為吳郡。其門人秀峰捧先師之文來乞辭以志。且曰。師嘗在吳賦僅二千首。今刪取三百篇勒為十卷。自大曆至元和凡五十年間接詞客文人酬唱別為十卷。今也思行乎昭世。求一言羽翼之。因為許之曰。世之言詩僧多出江右。靈一導其源。護國襲之。清江揚其波。法振沿之。如幺弦孤韻[敞/貝]入人耳。非大雅之音。獨吳興晝服備眾體。晝公之後澈公承之。至如芙蓉園新寺詩云。經來白馬寺。僧到赤烏年。謫汀州詩云。青蠅為弔客。黃犬寄家書。可謂入作者閫城。豈獨雄于詩僧間邪。
初澈亡。韓漳州以書報柳州刺史柳子厚。子厚以詩寄韓。其一曰。早歲京華聽越吟。聞君江海分逾深。他時若寫蘭亭會。莫𦘕高僧支道林。其二曰。頻把瓊書出袖中。獨吟遺句立秋風。桂江日夜流千里。揮淚何時到甬東。子厚又以詩寄楊侍郎悼澈曰。東越為僧還姓湯。幾時瓊珮觸鳴珰。空華一散不知處。誰採金英與侍郎。
十二年。岳州無姓和尚卒。刺史柳宗元為之碑曰。維某年月日岳州大
【現代漢語翻譯】 現代漢語譯本： 諸侯們以對待賓客的禮儀紛紛迎接他。元和十一年，他在宣州開元寺圓寂，享年七十一歲。他的弟子們將他的座位遷走，在越州山陰天柱峰的山腳下建造了塔。最初，上人在吳興居住時，與晝公為伴。當時，子方還是個少年，拿著筆墨陪伴他們吟詩作賦，大家都說這個孩子將來可以成材。後來，他們在京洛相遇，彼此情誼深厚，如同支遁（Zhi Dun）和許詢（Xu Xun）一樣。上人去世十七年後，我擔任吳郡太守。他的弟子秀峰拿著先師的文稿來請求我為之作序，並且說：『我的老師曾經在吳興創作了近兩千首詩，現在刪選了三百篇，編為十卷。從大曆年間到元和年間，這五十年間與詞客文人酬唱的作品另外編為十卷。現在想讓這些作品流傳於世，希望您能為之潤色。』因此我答應了他，我說：『世人所說的詩僧，大多出自江右地區。靈一（Lingyi）是他們的源頭，護國（Huguo）繼承了他，清江（Qingjiang）發揚了他的波瀾，法振（Fazhen）沿襲了他的風格，就像是細小的琴絃和孤單的音韻，勉強能進入人們的耳朵，不是高雅的音樂。只有吳興的晝公，具備各種詩歌的體裁。晝公之後，澈公繼承了他，比如芙蓉園新寺的詩句說：『經書隨著白馬寺傳來，僧人來到赤烏年間。』謫汀州的詩句說：『青蠅成為弔唁的客人，黃犬寄去家書。』這可以說是進入了作家的門檻，難道僅僅是在詩僧中稱雄嗎？』 當初澈公去世時，韓漳州寫信告知柳州刺史柳宗元。柳宗元寫詩寄給韓漳州，其中一首說：『早年我在京城聽你吟唱越地的詩歌，聽到你身處江湖，分別更加深遠。他日如果寫蘭亭雅集，不要畫高僧支道林。』另一首說：『你常常從袖中拿出珍貴的書信，獨自吟誦遺留的詩句，站在秋風中。桂江日夜流淌千里，何時才能揮淚到達甬東？』柳宗元又寫詩寄給楊侍郎，悼念澈公說：『東越的僧人還俗后姓湯，何時才能聽到你佩戴的瓊玉發出清脆的響聲？空中的花朵一旦散去就不知道在哪裡了，誰來採摘金色的花朵送給侍郎？』 元和十二年，岳州無姓和尚去世，刺史柳宗元為他撰寫碑文說：『在某年某月某日，岳州大…
【English Translation】 English version: The nobles and princes welcomed him with the etiquette befitting a guest. In the eleventh year of the Yuanhe era (816 AD), he passed away at Kaiyuan Temple in Xuanzhou, at the age of seventy-one. His disciples moved his seat and built a pagoda at the foot of Tianzhu Peak in Shanyin, Yuezhou. Initially, when the master resided in Wuxing, he was a companion of Zhou Gong (Master Zhou). At that time, Zifang, still a young boy, accompanied them in composing poetry, holding the brush and inkstone. Everyone said that this child was teachable. Later, they met in Jingluo (Luoyang), and their friendship was as deep as that of Zhi Dun (a famous Buddhist monk and philosopher, 314-366 AD) and Xu Xun (a recluse and philosopher of the Eastern Jin Dynasty, 305-373 AD). Seventeen years after the master's death, I served as the governor of Wujun. His disciple Xiufeng brought the manuscripts of his late teacher, requesting me to write a preface, and said: 'My teacher once composed nearly two thousand poems in Wuxing, and now we have selected three hundred of them, compiled into ten volumes. From the Dali era (766-779 AD) to the Yuanhe era (806-820 AD), the works of correspondence with poets and literati during these fifty years are compiled into another ten volumes. Now we wish to have these works circulated in the world, hoping that you can embellish them.' Therefore, I agreed to him, saying: 'The poet monks that people speak of mostly come from the Jiangyou region. Lingyi (a Tang Dynasty poet monk) is their source, Huguo (another Tang Dynasty poet monk) inherited him, Qingjiang (another Tang Dynasty poet monk) promoted his waves, and Fazhen (another Tang Dynasty poet monk) followed his style, like the thin strings and solitary rhymes, barely entering people's ears, not the sound of great elegance. Only Zhou Gong of Wuxing possessed all the styles of poetry. After Zhou Gong, Che Gong (another Tang Dynasty poet monk) inherited him, for example, the poems of Furong Garden New Temple say: 'The scriptures came with the White Horse Temple, the monks arrived in the Chiwu years.' The poems of being exiled to Tingzhou say: 'Green flies become mourning guests, yellow dogs send family letters.' This can be said to have entered the threshold of writers, is it only to be called a hero among poet monks?' Initially, when Che Gong passed away, Han Zhangzhou wrote a letter to Liu Zongyuan, the prefect of Liuzhou. Liu Zongyuan wrote a poem to Han Zhangzhou, one of which said: 'In my early years, I heard you chanting the poems of Yue in the capital, hearing that you are in the rivers and lakes, the separation is even deeper. If you write the Lanting Gathering in the future, do not paint the eminent monk Zhi Daolin.' Another said: 'You often take out precious letters from your sleeves, reciting the remaining verses alone, standing in the autumn wind. The Gui River flows thousands of miles day and night, when will the tears reach Yongdong?' Liu Zongyuan also wrote a poem to Yang Shilang, mourning Che Gong, saying: 'The monk of Dongyue returned to the surname Tang, when will I hear the clear sound of your jade pendants? Once the flowers in the sky are scattered, I don't know where they are, who will pick the golden flowers and give them to Shilang?' In the twelfth year of Yuanhe (817 AD), the nameless monk of Yuezhou passed away, and the prefect Liu Zongyuan wrote an epitaph for him, saying: 'On a certain day of a certain month of a certain year, the great monk of Yuezhou...'
和尚終於聖安寺。凡為僧若干年。年若干。有名無姓。世莫知其閭里宗族。所施設者有問焉而以告曰。性吾姓也。其源無初。其胄無終。承姓于釋。師以系道。本吾無姓也。法釰云者。我名也。實且不有名。惡乎存吾有名耶。性海吾卿也。法界吾字也。戒為之墉。慧為之戶。以守則固。以居則安。吾閭里不具乎度門。道品其數無極。菩薩大士其眾無涯。吾與之戚而不吾異也。吾宗族不大乎。其道可聞者如此而止。讀法華．金剛般若經數逾千萬。或譏以有為。曰吾未嘗作。嗚呼。佛道逾遠。異端競起。唯天臺大師為得其說。和尚紹承本統以順中道。凡受教者不失其宗。生物流動趣向混亂。唯極樂正路為得其歸。和尚勤求端懿以成志願。凡聽信者不惑其道。或譏以有跡曰吾未嘗行。始居房州龍興寺。中徙居是州。作道場于楞伽北峰。不越閫者五十祀。和尚凡所嚴事皆世高德。始出家事而依者曰卓然師。居南陽立山。葬岳州。就受戒者曰道穎師。居荊州。弟子之首曰懷遠師。居長沙安國寺。為南嶽戒法。歲來侍師。會其終遂以某月日葬于卓然師塔東若干步。銘曰。道本於一。離為異門。以性為姓。乃歸其根。無名而名。師教是尊。假以示物。非吾所存。大卿不居。大族不親。淵懿內朗。沖虛外仁。聖有遺言。是究是勤。惟動
【現代漢語翻譯】 現代漢語譯本： 有位和尚最終來到了聖安寺。他當僧人已經很多年了，年紀也很大了。他有名但沒有姓，世人不知道他來自哪裡，屬於哪個宗族。有人問他，他便回答說：『性』是我的姓，它的源頭沒有開始，它的後代沒有終結。我從釋迦牟尼佛那裡繼承了這個姓，老師用它來維繫佛道。本來我就沒有姓。『法釰』是我的名字，實際上我連名字都沒有，又怎麼會有我這個名字存在呢？『性海』是我的字，『法界』是我的別號。戒律是我的城墻，智慧是我的門戶，用它們來守護就能穩固，用它們來居住就能安寧。我的家鄉不就在度門之中嗎？道品（三十七道品）的數量是無窮無盡的，菩薩大士的數量也是沒有邊際的，我和他們親近，與他們沒有分別。我的宗族難道不大嗎？我所修的道可以聽聞的就到此為止。 我誦讀《法華經》、《金剛般若經》的次數超過千萬遍，有人譏笑我這樣做是有為法。我說我從未刻意去做。唉！佛道越來越遠，各種異端邪說競相興起，只有天臺大師才真正領悟了佛說的真諦。我繼承天臺大師的傳統，遵循中道。凡是接受我教誨的人，都不會失去根本宗旨。眾生流動變化，趨向混亂，只有極樂世界的正路才能讓他們迴歸。我勤奮追求端正美好的德行，以成就自己的志願。凡是聽信我的人，都不會迷惑于歧途。有人譏笑我這樣做是有跡可循，我說我從未刻意去行動。最初我住在房州的龍興寺，後來搬到這個州。我在楞伽山的北峰建立了道場，不出寺門已經五十年了。我所做的一切都是世間高尚的德行。我最初出家時所依止的老師是卓然師，他住在南陽的立山，葬在岳州。為我授戒的老師是道穎師，他住在荊州。我的首座弟子是懷遠師，他住在長沙的安國寺，繼承了南嶽的戒法。每年都來侍奉我，直到我去世，最終在某年某月某日葬在了卓然師塔的東邊若干步。銘文寫道：道本源於一，分離就產生了不同的法門。以『性』為姓，就是迴歸本源。沒有名字而又有名，老師的教誨是最值得尊重的。用假名來向世人展示，這不是我所追求的。不追求高官厚祿，不親近大家族。內心深沉而明亮，外表謙虛而仁慈。聖人有遺留下來的教誨，要深入研究，要勤奮實踐。只有行動起來，才能有所成就。
【English Translation】 English version: A monk finally arrived at Sheng'an Temple. He had been a monk for many years, and was of advanced age. He had a name but no surname, and the world did not know his origins or clan. When asked about his background, he would reply: '性 (Xing, nature)' is my surname; its source has no beginning, and its lineage has no end. I inherited this surname from Shakyamuni Buddha, and the teacher uses it to connect to the Buddhist path. Originally, I had no surname. '法釰 (Fa Jian, Dharma Sword)' is my name; in reality, I don't even have a name, so how can my name exist? '性海 (Xing Hai, Ocean of Nature)' is my style name, and '法界 (Fa Jie, Dharma Realm)' is my alias. Precepts are my walls, and wisdom is my gate; guarding them makes them secure, and dwelling in them brings peace. Isn't my home within the Gate of Deliverance? The number of the 道品 (Dao Pin, aspects of the path, i.e. the Thirty-Seven Limbs of Enlightenment) is infinite, and the number of Bodhisattvas is boundless. I am close to them and not different from them. Isn't my clan vast? What can be heard of my path ends here. I have recited the 'Lotus Sutra' and the 'Diamond Sutra' more than ten million times, and some criticize me for doing so with intention. I say that I have never deliberately done so. Alas! The Buddhist path is becoming more distant, and various heresies are rising up in competition. Only the Tiantai Master truly understood the Buddha's teachings. I inherit the tradition of the Tiantai Master and follow the Middle Way. Those who receive my teachings will not lose their fundamental principles. Sentient beings flow and change, tending towards chaos, and only the correct path of the Pure Land can lead them back. I diligently seek upright and virtuous conduct to fulfill my aspirations. Those who believe in me will not be misled. Some criticize me for leaving traces, but I say that I have never deliberately acted. Initially, I lived in Longxing Temple in Fangzhou, and later moved to this state. I established a 道場 (Dao Chang, place for practicing the Way) on the north peak of Lengjia Mountain, and have not left the temple for fifty years. All that I have done are noble virtues of the world. The teacher I initially relied on when I became a monk was Master Zhuoran, who lived on Lishan Mountain in Nanyang and was buried in Yuezhou. The teacher who ordained me was Master Daoying, who lived in Jingzhou. My chief disciple is Master Huaiyuan, who lives in Anguo Temple in Changsha and inherited the precepts of Nanyue. He comes to serve me every year until my death, and I was eventually buried on a certain day of a certain month, a certain number of steps east of Master Zhuoran's pagoda. The inscription reads: The Dao originates from one; separation creates different paths. Taking '性 (Xing, nature)' as a surname is returning to the source. Nameless yet named, the teacher's teachings are most worthy of respect. Using a false name to show the world is not what I seek. Not pursuing high office or wealth, not associating with great families. Deep and bright within, humble and benevolent without. The sages have left behind teachings; study them deeply, practice them diligently. Only by acting can one achieve something.
惟默。逝如浮雲。教久益微。世宰究陳。爰有大智。出其真門。師以顯示。俾民惟新。情動生變。物由湮淪。爰授樂國。參乎化源。師以誘道。俾民不昏。道用不作。神行無跡。晦明俱如。生死偕寂。法付後學。施之無斁。葬從我師。無忘真宅。薦是昭銘。刻茲貞石。
子厚復題其碑陰曰。無姓和尚既居是山。曰凡吾之求非在外也。吾不動矣。弘農楊公炎自道州。以宰相徴過焉。以為宜居京師。強以行不可。將以聞曰。愿間歲乃往。明年楊去相位。竄謫南海上。終如其志。趙郡李萼辯博人也。為岳州。盛氣欲屈其道。聞一言。服為弟子。河東裴藏之舉族受教。京兆尹宏農楊公某以其隱地為道場奉。和州刺史張惟儉買西峰廣其居。凡以貨具利委堂下者不可選紀。受之亦無言。將終命其大弟子懷遠授以道妙。終不告其姓。或曰周人也。信州刺史李某為之傳。長沙謝楚為行狀。博陵崔行儉為性守一篇。凡以文辭道和尚功德者不可悉數。宏農公自餘杭命以行狀來。懷遠師自長沙以傳來使余為碑。既書其辭。故又假其陰以記。
是歲柳州復大云寺。子厚為之記曰。越人信祥而易殺。傲化而面仁。病且憂則聚巫師用雞卜。始則殺小牲。不可則殺中牲。又不可則殺大牲。而又不可則訣親戚飾死事。曰神不可置我矣。因不
【現代漢語翻譯】 現代漢語譯本：
惟默（Weimo，人名）。逝去就像浮雲一樣。教義流傳越久，就越衰微。世俗的統治者最終也歸於塵土。於是有大智慧的人，從真正的法門中出現。老師用教義來顯示真理，使人民能夠更新自己。情感的波動會產生變化，事物也因此而湮沒淪喪。於是傳授極樂世界（Sukhavati），參與到化生的根源中。老師用道來引導，使人民不至於昏昧。道的作用是不造作，精神的執行沒有痕跡。晦暗和光明都一樣，生死一同歸於寂滅。將佛法傳付給後來的學習者，施行起來沒有厭倦。安葬在我的老師旁邊，不要忘記真正的歸宿。推薦這篇彰顯功德的銘文，刻在這堅貞的石頭上。
柳子厚（Liu Zihou，人名）又在碑的背面題寫道：無姓和尚（Wuxing Heshang）居住在這座山中，說：『我所尋求的，不在外在的事物。我不會動搖了。』弘農（Hongnong，地名）楊炎（Yang Yan，人名）從道州（Daozhou，地名）被宰相徵召過去，認為他應該居住在京師。強迫他前往，他不肯。將要稟告朝廷說：『希望過幾年再去。』第二年，楊炎失去了相位，被貶謫到南海上，最終如他所愿。趙郡（Zhaojun，地名）李萼（Li E，人名）是個善於辯論的人，擔任岳州（Yuezhou，地名）的刺史，氣勢洶洶地想要屈服和尚的道。聽聞和尚一句話，就心服口服地做了他的弟子。河東（Hedong，地名）裴藏之（Pei Cangzhi，人名）全家都接受了他的教誨。京兆尹（Jingzhao Yin，官名）弘農楊公某（Yang Gongmou，人名）將和尚隱居的地方作為道場供奉。和州（Hezhou，地名）刺史張惟儉（Zhang Weijian，人名）購買西峰（Xifeng，地名）來擴大和尚的居所。凡是用貨物利益來委託在佛堂下的人，不可選擇地記錄下來。接受這些東西，和尚也沒有說什麼。臨終時命令他的大弟子懷遠（Huaiyuan，人名）傳授以道的奧妙。始終沒有告訴別人他的姓氏。有人說他是周朝（Zhou Dynasty）人。信州（Xinzhou，地名）刺史李某（Li Mou，人名）為他作傳。長沙（Changsha，地名）謝楚（Xie Chu，人名）為他寫行狀。博陵（Boling，地名）崔行儉（Cui Xingjian，人名）為他寫了一篇《性守》。凡是用文章辭藻來稱道和尚功德的人，不可全部列舉。弘農公（Hongnong Gong）從餘杭（Yuhang，地名）派人把行狀送來。懷遠師（Huaiyuan Shi）從長沙派人把傳記送來，委託我為他寫碑。已經寫了他的碑文，所以又借用碑的背面來記載這些事。
這一年，柳州（Liuzhou，地名）重建大云寺（Dayun Temple）。柳子厚為之作記說：越地（Yue Di）的人相信鬼神祥瑞而容易殺生，表面上傲慢不接受教化而面子上裝作仁義。生病而且憂愁的時候就聚集巫師用雞卜。開始的時候殺小牲畜，不行就殺中等牲畜，再不行就殺大的牲畜。如果還不行，就訣別親戚，隆重地辦理喪事，說：『神不能把我怎麼樣了。』因此不……
【English Translation】 English version:
Weimo (name of a person). Passing away like floating clouds. The teachings become more subtle as they are passed down. Worldly rulers ultimately return to dust. Therefore, there is great wisdom, emerging from the true Dharma gate. The teacher uses the teachings to reveal the truth, so that the people can renew themselves. Emotional fluctuations produce changes, and things are thus submerged and lost. Therefore, he imparts the Land of Ultimate Bliss (Sukhavati), participating in the source of transformation. The teacher guides with the Dao, so that the people are not confused. The function of the Dao is non-action, and the movement of the spirit leaves no trace. Darkness and light are the same, and life and death together return to stillness. The Dharma is entrusted to later learners, and its practice is without weariness. Bury me next to my teacher, and do not forget the true home. Recommend this inscription that proclaims merit, and carve it on this steadfast stone.
Liu Zihou (name of a person) also inscribed on the back of the stele: The Monk Wuxing (Wuxing Heshang, literally 'No-Name Monk') lived in this mountain, saying: 'What I seek is not in external things. I will not waver.' Yang Yan (name of a person) of Hongnong (place name) was summoned from Daozhou (place name) by the prime minister, who thought he should live in the capital. He was forced to go, but he refused. He was about to report to the court, saying: 'I hope to go in a few years.' The following year, Yang Yan lost his position as prime minister and was exiled to the South Sea, ultimately fulfilling his wish. Li E (name of a person) of Zhaojun (place name), a man of eloquence, served as the prefect of Yuezhou (place name), and aggressively wanted to subdue the monk's Dao. Upon hearing one word from the monk, he was convinced and became his disciple. Pei Cangzhi (name of a person) of Hedong (place name) and his entire family received his teachings. Yang Gongmou (name of a person), the magistrate of Jingzhao (official title), offered the monk's hermitage as a place of worship. Zhang Weijian (name of a person), the prefect of Hezhou (place name), bought Xifeng (place name) to expand the monk's residence. All those who entrusted goods and benefits to the hall below were recorded without selection. The monk accepted these things without saying anything. As he was dying, he ordered his senior disciple Huaiyuan (name of a person) to be taught the mysteries of the Dao. He never told anyone his surname. Some say he was a man of the Zhou Dynasty. Li Mou (name of a person), the prefect of Xinzhou (place name), wrote a biography for him. Xie Chu (name of a person) of Changsha (place name) wrote a record of his deeds. Cui Xingjian (name of a person) of Boling (place name) wrote an essay on his 'Nature and Conduct'. Those who praised the monk's merits with literary words cannot be fully listed. Duke Hongnong (Hongnong Gong) sent the record of deeds from Yuhang (place name). Master Huaiyuan (Huaiyuan Shi) sent the biography from Changsha, entrusting me to write a stele for him. Having already written his epitaph, I therefore borrowed the back of the stele to record these events.
In this year, Dayun Temple (Dayun Temple) in Liuzhou (place name) was rebuilt. Liu Zihou wrote a record for it, saying: The people of Yue (Yue Di) believe in auspicious omens and are prone to killing, outwardly arrogant and unwilling to accept teachings, while putting on a facade of benevolence. When they are sick and worried, they gather shamans to use chicken divination. At first, they kill small livestock, and if that doesn't work, they kill medium livestock, and if that still doesn't work, they kill large livestock. If that still doesn't work, they bid farewell to relatives and perform elaborate funerals, saying: 'The gods cannot do anything to me.' Therefore, they do not...
食蔽面死。以故戶易耗田易荒。而蓄字不孳。董之禮則頑。束之刑則逃。唯浮圖事神而語大可。因而入焉。有以佐教化。柳州始以邦命置四寺。其三在水北。而大云寺在水南。水北環治城六百室。水南三百室。俄而水南火。大云寺焚而不復且百年。三百室之人失其所依歸。復立神而殺焉。元和十年刺史柳宗元始至。遂神于隱遠而取其地。其傍有小僧舍。辟之廣大逵達橫術。北屬之江。告于大府取寺之故名。作大門以字揭之。立東西序。崇佛廟為學者居。會其徒而委之食。使擊磬鼓鐘以嚴其道而傳其言。而人始復去鬼息殺而務趣于仁愛。病且憂其有告焉而順之。庶乎教夷之宜也。凡立屋大小若干楹。凡闢地南北東西若干畝。凡樹木若干本。竹三萬竿。圃百畦田。若干塍治事僧曰退思．曰令環．曰道堅。后二年十月某日寺皆復就。
十三年禪師元浩卒。浩弘臺教。翰林梁肅嘗請撰涅槃經疏。浩許之。是夕感異夢。喜以為瑞應。即下筆自述所證。其略曰。予聞先覺云。大寶流輝之不變曰常。在宥布和之盛典曰教。率土知化之歸宗曰行。交感人心之至極曰證。然則以道行御其時。以法性合其運。當應物之際。與顯晦同其光。恢揚至化自他昭著者實播厥鴻名。欽恭文思協和至極四德克彰者實存乎妙體。格變群家歷觀諸行至
【現代漢語翻譯】 現代漢語譯本： 因食物匱乏而死。因此，家家戶戶變賣田產，田地荒蕪。而畜養的牲畜無法繁殖。用嚴厲的禮法管束他們，他們就愚頑不化；用刑罰約束他們，他們就逃亡。只有僧侶侍奉神靈，說的話聽起來很有道理，於是人們就去信奉他們。或許可以藉此輔助教化。柳州最初奉朝廷的命令設定了四座寺廟，其中三座在柳州城北，而大云寺在柳州城南。城北寺廟周圍有六百戶人家，城南有三百戶人家。不久，城南發生火災，大云寺被焚燬，一百多年沒有重建。三百戶人家失去了依靠，又重新設立神位並宰殺牲畜祭祀。元和十年，刺史柳宗元剛到柳州，於是將神位遷到偏遠的地方，並佔據了寺廟的舊址。寺廟旁邊有一些小僧舍，他將這些僧舍擴建得寬敞通達，橫向開闢道路，北面連線到江邊。他向朝廷稟告，請求恢復寺廟原來的名稱，建造大門並題寫寺名。設立東西配殿，將佛廟改建成學者的住所。召集僧眾，委託他們管理寺廟的飲食。讓他們敲擊磬、撞擊鐘鼓，以嚴肅寺廟的規矩，傳播佛法。於是人們開始不再信奉鬼神，停止殺戮，而致力於仁愛。生病或遇到憂愁的事情，就去寺廟祈告並順從佛法。這大概是教化蠻夷的適宜方法吧。總共建造了大小房屋多少間，總共開闢土地南北東西多少畝，總共種植樹木多少棵，竹子三萬竿，菜園一百塊，田地多少塊。管理寺廟事務的僧人名叫退思、令環、道堅。后二年十月某日，寺廟全部重建完成。 十三年，禪師元浩去世。元浩弘揚天臺宗的教義。翰林學士梁肅曾經請他撰寫《涅槃經疏》，元浩答應了。當天晚上，他做了一個奇異的夢，高興地認為是吉祥的徵兆，於是立刻下筆，親自闡述自己所證悟的境界。他的大意是：我聽說先覺者說，大寶的光輝永恒不變叫做『常』（Nitya）。在寬容的環境下施行和諧的典範叫做『教』（Dharma）。使天下百姓知曉並歸順的宗旨叫做『行』（Karma）。交融感應人心靈的至高境界叫做『證』（Siddhi）。既然如此，那麼用道行來駕馭時勢，用法性來順應天運，在應物之時，與顯現和隱晦同放光明。發揚光大至高的教化，使自己和他人都明白昭著，確實能夠傳播他的偉大名聲。恭敬、文雅、思慮、和諧，達到至高的境界，四種德行都能夠彰顯，確實存在於微妙的本體之中。改變各種流派的觀點，歷經觀察各種修行，達到
【English Translation】 English version: They die from lack of food. Therefore, families sell their land, and the fields become barren. And the livestock they raise cannot reproduce. If you govern them with strict propriety, they become stubborn and unyielding; if you restrain them with punishments, they flee. Only the Buddhist monks serve the gods and speak of great possibilities, so people turn to them. Perhaps this can help with education and transformation. Liuzhou initially established four temples by order of the court, three of which were north of the city, while Dayun Temple (Great Cloud Temple) was south of the city. There were six hundred households around the temples north of the city, and three hundred households south of the city. Soon after, a fire broke out south of the city, and Dayun Temple was burned down and not rebuilt for over a hundred years. The three hundred households lost their refuge and re-established shrines and sacrificed animals. In the tenth year of Yuanhe (815 AD), Prefect Liu Zongyuan (a famous writer and poet) arrived in Liuzhou and moved the shrines to remote places, taking over the site of the temple. Next to the temple were some small monks' quarters, which he expanded to be spacious and accessible, opening up roads to the north connecting to the river. He reported to the central government, requesting to restore the temple's original name, and built a large gate with the temple's name inscribed on it. He established east and west wings, converting the Buddhist temple into a residence for scholars. He gathered the monks and entrusted them with managing the temple's food. He had them strike the chimes and beat the drums and bells to enforce the temple's rules and spread the Dharma. And so people began to abandon their belief in ghosts and spirits, stopped killing, and devoted themselves to benevolence and love. When they were sick or worried, they went to the temple to pray and obey the Dharma. This was probably the appropriate way to educate the barbarians. In total, there were so many large and small buildings, so many acres of land opened up north to south and east to west, so many trees planted, thirty thousand bamboo stalks, one hundred vegetable gardens, and so many raised fields. The monks in charge of managing the temple affairs were named Tuisi, Linghuan, and Daojian. Two years later, on a certain day in October, the temple was completely rebuilt. In the thirteenth year (818 AD), Chan Master Yuanhao passed away. Yuanhao promoted the teachings of the Tiantai school. The Hanlin Academician Liang Su once asked him to write a commentary on the Nirvana Sutra, which Yuanhao agreed to do. That night, he had a strange dream and happily considered it an auspicious omen, so he immediately began to write, personally explaining the realm he had realized. His main point was: I have heard the enlightened ones say that the unchanging radiance of the Great Treasure is called 'Nitya' (constancy). The magnificent model of harmony implemented in a tolerant environment is called 'Dharma' (teaching). The principle that all people in the world know and submit to is called 'Karma' (action). The supreme state of intermingling and resonating with people's hearts is called 'Siddhi' (realization). Since this is the case, then use the path of practice to govern the times, and use the nature of Dharma to conform to the movement of heaven. At the time of responding to things, share the light with manifestation and concealment. Promoting and expanding the supreme transformation, making oneself and others understand clearly, can indeed spread his great name. Reverence, elegance, thought, and harmony, reaching the supreme state, the four virtues can all be manifested, and indeed exist in the subtle essence. Changing the views of various schools, experiencing and observing various practices, reaching
典克修庶績有成者實賴乎本宗。信以授人大明宗極厥旨厥幾有補於將來者實存乎妙用。綜博群玄以立誠訓。風行十方率用歸順者實存乎妙教矣。議者以浩疏比王輔嗣易。而與清涼華嚴疏抗衡焉。
論曰。唐劉軻紀黃石巖。僧權相國記草衣師。皆稱之若不及。以予考之。蓋貧釋子所當然也。托以二公之文遂為不朽。至若重巽之弘教。景雲之秉律。靈徹之才章。無姓之卓行。元浩之製作。皆吾宗一代之偉人。而僧傳殘闕不足光明於世。故備諸賢之文著之。以期後來之希驥者云。
十四年正月丁亥。詔迎鳳翔法門寺佛骨入于京師。帝御安福門迎拜。留禁中供養三日乃送諸寺。王公士庶奔走暯拜。具釋部威儀及太常長安萬年音樂。旌幢鼓吹騰沓系路。刑部侍郎韓愈上表曰。佛者夷狄之一法耳。自後漢時流入中國。上古未嘗有也。昔黃帝在位百年。年百一十歲。少昊在位八十年。年一百歲。顓現在位七十九年。年九十八歲。帝嚳在位七十年。年一百五歲。帝堯在位九十八年。年一百一十八歲。帝舜及禹年皆百歲。此時天下太平百姓安樂壽考。然而中國未有佛也。其後湯亦百歲。湯孫大戊在位七十五年。武丁在位五十九年。書史不言其壽。推其年數蓋不減百歲。周文王年九十七歲。武王年九十三歲。穆王在位百年。此
【現代漢語翻譯】 現代漢語譯本：
那些能夠成就卓越功績的人，實際上依賴於本宗（指佛教宗派）。以真誠之心傳授他人，闡明宗門的最高宗旨，其精妙之處能夠裨益未來，實際上存在於精妙的應用之中。廣泛綜合各種玄妙的理論，以建立真誠的教誨。教化之風傳遍四面八方，使人們都歸順，實際上存在於精妙的教法之中。評論者將浩疏比作王輔嗣（王弼）的《易經》註解，並且能夠與清涼（澄觀）的《華嚴經》疏相抗衡。 評論說，唐代的劉軻撰寫了《紀黃石巖》，僧權相國撰寫了《記草衣師》，都對他們讚不絕口。依我看來，這大概是貧寒的僧人所應有的謙遜。依託這兩位名公的文章，他們的事蹟得以不朽。至於重巽的弘揚教法，景雲的秉持戒律，靈徹的才華文章，無姓的卓越品行，元浩的著作，都是我們宗門一代的偉人。但是僧傳殘缺不全，不足以使他們的光輝事蹟照耀於世，所以將各位賢人的文章記錄下來，以期望後人能夠傚法。 十四年正月丁亥，皇帝下詔迎請鳳翔法門寺的佛骨進入京師。皇帝在安福門親自迎接並跪拜。將佛骨留在宮中供養三日，然後送往各寺。王公貴族和平民百姓奔走跪拜。準備了佛教的儀仗隊以及太常寺和長安、萬年的音樂。旌旗飄揚，鼓樂喧天，響徹道路。刑部侍郎韓愈上書說：『佛是夷狄的一種法教罷了，從後漢時傳入中國。上古時代從未有過。從前黃帝在位一百年，享年一百一十歲；少昊在位八十年，享年一百歲；顓頊在位七十九年，享年九十八歲；帝嚳在位七十年，享年一百零五歲；帝堯在位九十八年，享年一百一十八歲；帝舜和禹的壽命都達到百歲。那時天下太平，百姓安樂，長壽。然而中國並沒有佛教。其後商湯也活到百歲，商湯的孫子大戊在位七十五年，武丁在位五十九年。《尚書》和史書沒有記載他們的壽命，推算他們的年齡大概也不低於百歲。周文王享年九十七歲，周武王享年九十三歲，周穆王在位一百年。』
【English Translation】 English version:
Those who achieve outstanding merits truly rely on this sect (referring to a Buddhist school). To impart with sincerity and elucidate the ultimate purpose of the sect, whose subtleties can benefit the future, actually reside in subtle applications. To comprehensively synthesize various profound theories to establish sincere teachings. The wind of teachings spreads in all directions, leading people to submit, actually resides in the wonderful teachings. Commentators compare the vast commentary to Wang Fusi's (Wang Bi's) commentary on the 'Book of Changes,' and it can rival Qingliang's (Chengguan's) commentary on the 'Avatamsaka Sutra'. It is said that Liu Ke of the Tang Dynasty wrote 'A Record of Huangshi Rock,' and the monk Prime Minister Quan wrote 'A Record of Master Caoyi,' both praising them to the skies. In my opinion, this is probably the humility that poor monks should have. Relying on the writings of these two famous figures, their deeds became immortal. As for Chongxun's propagation of the Dharma, Jingyun's upholding of the precepts, Lingche's talent in writing, Wuxing's outstanding conduct, and Yuanhao's works, they were all great figures of our sect in their generation. However, the biographies of monks are incomplete and insufficient to illuminate their glorious deeds to the world, so I have recorded the writings of these virtuous people in the hope that later generations will emulate them. In the fourteenth year, the first month, Dinghai day, the emperor issued an edict to welcome the Buddha's bone from Famen Temple in Fengxiang into the capital. The emperor personally greeted and prostrated himself at Anfu Gate. The Buddha's bone was kept in the palace for three days of offerings and then sent to various temples. Princes, nobles, and common people rushed to prostrate themselves. Buddhist ceremonial guards and the music of the Taichang Temple and Chang'an and Wannian were prepared. Banners fluttered, drums and music resounded, filling the roads. Han Yu, the Vice Minister of the Ministry of Justice, submitted a memorial saying: 'The Buddha is merely a teaching of the barbarians, which entered China during the Later Han Dynasty. It never existed in ancient times. In the past, the Yellow Emperor reigned for one hundred years and lived to be one hundred and ten years old; Shao Hao reigned for eighty years and lived to be one hundred years old; Zhuanxu reigned for seventy-nine years and lived to be ninety-eight years old; Emperor Ku reigned for seventy years and lived to be one hundred and five years old; Emperor Yao reigned for ninety-eight years and lived to be one hundred and eighteen years old; Emperor Shun and Yu both lived to be one hundred years old. At that time, the world was peaceful, the people were happy, and they lived long lives. However, there was no Buddhism in China. Later, Tang also lived to be one hundred years old, and Tang's grandson Da Wu reigned for seventy-five years, and Wu Ding reigned for fifty-nine years. The 'Book of Documents' and historical records do not record their lifespans, but their ages are estimated to be no less than one hundred years old. King Wen of Zhou lived to be ninety-seven years old, King Wu of Zhou lived to be ninety-three years old, and King Mu of Zhou reigned for one hundred years.'
時佛法亦未至中國。非因事佛而致然也。漢明帝時始有佛法。明帝在位才十八年。其後亂亡相繼運祚不長。宋齊梁陳元魏已下事佛漸謹。年代尤促。惟梁武在位四十八年。前後三舍身事佛。宗廟之祭不用牲牢。盡日一食止於菜果。后為侯景所逼餓死臺城。國亦尋滅。事佛求福反更得[咼*(丐@口)]。由此觀之。佛不足信亦可知矣。高祖始受隋禪則議除之。當時群臣識見不遠。不能深知先王之道。古今之宜。推闡聖明以救其弊。其事遂止。臣常恨焉。伏惟睿聖文武皇帝陛下神聖英武。數百千年已來未有倫比。即位之初不許度人為僧尼道士。不許別立寺觀。臣當時以為高祖之志必行於陛下。今縱未能即行。豈可縱之令盛也。今陛下令群僧迎佛骨于鳳翔。御樓以觀舁。入大內又令諸寺迭加供養。臣雖至愚。必知陛下不惑于佛作此崇奉而祈福祥也。直以豐年人樂徇人之心。為京都士庶設詭異之觀。戲玩之具耳。安有聖明若此而肯信此等事哉。然百姓愚冥易惑難曉。茍見陛下如此。將謂真心信佛。皆雲天子大聖尚一心信向。百姓微賤。于佛豈合更惜身命。以至灼頂燔指十百為群。解衣散錢自朝至莫。更相放效。唯恐后時老幼奔波棄其生業。若不即加禁遏。更歷諸寺必有斷臂臠身以為供養者。傷風敗俗傳笈四方。非細事也。佛
【現代漢語翻譯】 現代漢語譯本： 當時佛法還沒有傳到中國，（國家衰敗）不是因為信奉佛教導致的。漢明帝時期才開始有佛法傳入。明帝在位只有十八年，之後戰亂和滅亡相繼而來，國運不長。宋、齊、梁、陳、北魏之後，信奉佛教逐漸變得虔誠，但朝代更迭尤其迅速。只有梁武帝在位四十八年，多次捨身出家信奉佛教，宗廟祭祀不用牲畜，整天只吃蔬菜水果，後來被侯景逼迫，餓死在臺城，國家也很快滅亡。信奉佛教以求福，反而更加倒霉。由此看來，佛教不值得相信，也是可以知道的。高祖（唐高祖李淵）剛接受隋朝的禪讓時，就打算廢除佛教。當時的大臣們見識不遠，不能深刻理解先王的治國之道和古今的適宜做法，推演闡明聖明的道理來挽救弊端，這件事最終停止了。我常常對此感到遺憾。 我恭敬地認為，英明神武的皇帝陛下，是數百年甚至數千年來無人能比的。您剛即位的時候，不允許隨意剃度人出家為僧尼道士，不允許另外建立寺廟道觀。我當時認為高祖的志向一定會在陛下這裡實現。現在即使還不能立即實行，怎麼能放任佛教發展壯大呢？現在陛下您命令眾僧到鳳翔去迎接佛骨（Śarīra，佛陀火化后的遺骨），在城樓上觀看搬運，進入大內后又命令各寺廟輪流供養。我即使再愚笨，也一定知道陛下您不是被佛教迷惑，才這樣做來祈求福祥。只是因為今年豐收，百姓安樂，爲了迎合百姓的心意，為京都的士人和百姓設定奇異的景觀，作為一種玩樂的工具罷了。哪裡會有像陛下這樣聖明的人，會相信這種事情呢？然而百姓愚昧無知，容易被迷惑，難以開導。如果看到陛下這樣做，就會認為您真心信佛，都會說『天子如此聖明，還一心信奉佛教，我們百姓地位卑微，對於佛教哪裡還捨得吝惜身命？』以至於燒灼頭頂、焚燒手指，成群結隊，脫下衣服，散發錢財，從早到晚，互相效仿，唯恐落後，老老少少奔波勞碌，荒廢了生計。如果不立即加以禁止，等到佛骨巡歷各寺廟，一定會有砍斷手臂、割下身體的肉來作為供養的人。這種傷風敗俗的事情傳遍四方，不是小事啊。佛（Buddha，佛教創始人）
【English Translation】 English version: At that time, Buddhism had not yet reached China, and the decline of the country was not due to the worship of Buddhism. It was during the reign of Emperor Ming of Han that Buddhism began to be introduced. Emperor Ming reigned for only eighteen years, after which wars and demise followed one another, and the national fortune was not long. After the Song, Qi, Liang, Chen, and Northern Wei dynasties, the belief in Buddhism gradually became more devout, but the dynasties changed especially quickly. Only Emperor Wu of Liang reigned for forty-eight years, repeatedly dedicating himself to Buddhism, and the ancestral temple sacrifices did not use livestock, eating only vegetables and fruits all day long. Later, he was forced by Hou Jing and starved to death in Taicheng, and the country was soon destroyed. Seeking blessings by believing in Buddhism only brought more misfortune. From this, it can be seen that Buddhism is not worth believing in. When Gaozu (Emperor Gaozu of Tang, Li Yuan) first accepted the abdication of the Sui Dynasty, he planned to abolish Buddhism. The ministers at that time were short-sighted and could not deeply understand the ways of governing the country of the former kings and the appropriate practices of ancient and modern times, nor could they deduce and elucidate the principles of sagacity to remedy the shortcomings. This matter was eventually stopped. I often regret this. I respectfully believe that Your Majesty, the wise and martial emperor, is unparalleled in hundreds or even thousands of years. When you first ascended the throne, you did not allow people to be tonsured as monks, nuns, or Taoists at will, nor did you allow the establishment of new temples or Taoist monasteries. At that time, I thought that Gaozu's ambition would surely be realized in Your Majesty. Now, even if it cannot be implemented immediately, how can we allow Buddhism to grow and flourish? Now, Your Majesty has ordered the monks to go to Fengxiang to welcome the Buddha's relics (Śarīra, the remains of the Buddha after cremation), to watch the transportation from the city tower, and after entering the palace, to order the temples to take turns making offerings. Even if I am foolish, I must know that Your Majesty is not bewitched by Buddhism and doing this to pray for blessings. It is only because this year is a year of good harvest and the people are happy, to cater to the people's hearts, and to set up strange spectacles for the scholars and people of the capital as a form of entertainment. How could a wise person like Your Majesty believe in such things? However, the people are ignorant and easily deceived and difficult to enlighten. If they see Your Majesty doing this, they will think that you sincerely believe in Buddhism, and they will all say, 'The Son of Heaven is so wise and wholeheartedly believes in Buddhism, how can we humble people be reluctant to spare our lives for Buddhism?' As a result, they burn their heads and fingers, gather in groups of dozens or hundreds, take off their clothes, and scatter money from morning to night, imitating each other, fearing to be left behind, with the old and young rushing about, abandoning their livelihoods. If this is not immediately prohibited, and the Buddha's relics are paraded through the temples, there will surely be those who cut off their arms and slice off their flesh as offerings. This kind of behavior that harms customs and morals will spread throughout the country and is not a trivial matter. Buddha (Buddha, the founder of Buddhism)
本夷狄之人。與中國語言不通衣服殊制。口不道先王之法言。身不服先王之法服。不知君臣之義父子之情。假如其身尚在。奉其國命來朝京師。陛下容而接之。不過宣政一見。禮賓一設。賜衣一襲。衛而出之於境。不令惑于眾也。況其身死已久。枯朽之骨兇穢之餘。豈宜以入宮禁。孔子曰。敬鬼神而遠之。古之諸侯吊于其國。必令巫祝先以桃茢袚除不祥。然後進吊。今無故取朽穢之物親臨觀之。巫祝不先桃茢不用。群臣不言其非。御史不舉其失。臣實恥之。乞以此骨付之水火。永絕根本。斷天下之疑。絕後代之惑。使天下之人知大聖人之所作為出於尋常萬萬也。佛如有靈能作禍咎。凡有殃咎宜加臣身。上天鑒臨臣不怨悔。表入。帝大怒。持以示宰相。將抵以死。裴度．崔群曰。愈言訐啎。罪之誠宜。然非內懷至忠。安能及此。愿少寬假以來諫諍。帝曰。愈言我奉佛太過猶可容。至謂東漢奉佛已後天子咸夭促。言何乖剌耶。愈人臣狂妄敢爾於是。戚里諸王舊臣皆為愈哀。請逐貶潮州刺史。
隆興佛教編年通論卷第二十二 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十三
隆興府石室沙門 祖琇 撰
唐
元和十四年潮州刺史韓愈到郡之初
【現代漢語翻譯】 現代漢語譯本： 我本是夷狄之人，與中國的語言不通，衣著服飾也與你們不同。口中不說先王的法言，身上不穿先王的法服，不懂得君臣之間的道義，父子之間的親情。假如他（指佛骨）還活著，奉他國家的命令來朝拜京師，陛下容忍並且接見他，也不過是在宣政殿見一次面，設一次禮賓儀式，賜給他一套衣服，然後派衛士送他出境，不讓他迷惑大眾罷了。更何況他現在已經死了很久，只剩下枯朽的骨頭和污穢的殘餘，怎麼適宜讓他進入宮禁呢？孔子說過：『尊敬鬼神，但要遠離他們。』古代的諸侯到別的國家去弔喪，一定讓巫祝先用桃木枝條驅除不祥，然後才進去弔唁。現在無緣無故地取來朽爛污穢的東西，親自去觀看，巫祝不先用桃木枝條，群臣不說這樣做不對，御史不指出這種過失，我實在為此感到羞恥。我請求把這佛骨付之於水火，永遠斷絕它的根本，斷絕天下人的疑惑，消除後代的迷惑，使天下的人知道大聖人所作所為，也不過是尋常的事情。佛如果真有靈驗，能降下災禍，凡是有災禍，都應該加在我身上。上天明鑒，我絕不怨恨後悔。』奏表呈上后，皇帝大怒，拿著奏表給宰相看，準備判韓愈死罪。裴度、崔群說：『韓愈的言辭尖銳忤逆，判罪確實應該。然而如果不是內心懷有極大的忠誠，怎麼能說出這樣的話呢？希望陛下稍微寬容，讓他能夠進諫諍言。』皇帝說：『韓愈說我信奉佛教太過分，還可以容忍，至於說東漢信奉佛教以後，天子都短命早夭，這話多麼荒謬啊！韓愈身為臣子，狂妄到這種地步！』於是，皇親國戚、各位王爺、老臣都為韓愈求情，請求貶他為潮州刺史。
隆興佛教編年通論卷第二十二 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十三
隆興府石室沙門 祖琇 撰
唐
元和十四年潮州刺史韓愈到郡之初
【English Translation】 English version: I am originally a barbarian, not understanding the language of China, and my clothes are different from yours. My mouth does not speak the laws of the former kings, and my body does not wear the clothes of the former kings. I do not understand the righteousness between ruler and subject, nor the affection between father and son. If he (referring to the Buddha's bone) were still alive and came to the capital to pay tribute on behalf of his country, Your Majesty might tolerate and receive him, but it would only be a single audience in the Xuanzheng Hall, a single ceremonial reception, and the bestowal of a single set of clothes, before sending him out of the border with guards, so as not to confuse the masses. How much more so now that he has been dead for a long time, leaving only withered bones and filthy remains? How could it be appropriate to bring him into the palace? Confucius said, 'Respect ghosts and gods, but keep them at a distance.' In ancient times, when the feudal lords went to another country to offer condolences, they would always have the shamans and priests first use peach branches to dispel misfortune before entering to offer condolences. Now, without any reason, we take rotten and filthy things and personally observe them. The shamans and priests do not use peach branches first, the ministers do not say that this is wrong, and the censors do not point out this fault. I am truly ashamed of this. I beg that this Buddha's bone be consigned to water and fire, to forever cut off its roots, to dispel the doubts of the people, and to eliminate the confusion of future generations, so that the people of the world will know that the actions of the great sages are nothing more than ordinary things. If the Buddha truly has spiritual power and can bring misfortune, then let all misfortune befall me. Heaven is my witness, I will not resent or regret it.' After the memorial was presented, the emperor was furious and showed it to the prime ministers, intending to sentence Han Yu to death. Pei Du (a prime minister) and Cui Qun (another prime minister) said, 'Han Yu's words are sharp and offensive, and it is indeed appropriate to punish him. However, if he did not have great loyalty in his heart, how could he have said such things? We hope that Your Majesty will be lenient and allow him to offer his advice.' The emperor said, 'Han Yu said that I worship Buddhism too much, which can still be tolerated, but to say that after the Eastern Han Dynasty worshipped Buddhism, the emperors all died young, how absurd is that! Han Yu, as a subject, is so arrogant!' Thereupon, the imperial relatives, princes, and old ministers all pleaded for Han Yu, requesting that he be demoted to the post of prefect of Chaozhou.
Longxing Buddhist Chronicle, Volume 22 Supplement to the Buddhist Canon, Volume 75, No. 1512, Longxing Chronicle
Longxing Buddhist Chronicle, Volume 23
Compiled by Zu Xiu, a Shramana (Buddhist monk) of the Stone Chamber in Longxing Prefecture
Tang Dynasty
In the fourteenth year of Yuanhe (819 AD), Han Yu (a famous Confucian official) arrived in Chaozhou as the prefect
。以表哀謝。勸帝東封太山。久而無報。因祀神海上。登靈山。遇禪師大顛而問愈曰。子之來官于南。聞以其言之直也。今子之貌郁然。似有不懌。何也。對曰。愈之用於朝而享祿厚矣。一且以忠言不用。奪刑部侍郎竄逐八千里之海上。播越嶺海。喪吾女孥。及至潮陽。颶風鱷魚患禍不測。毒霧喑氛日夕發作。愈少多病發白齒豁。今復憂煎黜于無人之地。其生詎可保乎。愈之來也。道出廣陵廟而禱之。幸蒙其力而卒以無恙。以主上有中興之功。已奏章道之。使定樂章告神明。東巡太山奏功皇天。儻其有意於此。則庶幾召愈述作功德歌詩而薦之郊廟焉。愈早夜待之而未至。冀萬一于速歸。愈安能有懌乎。大顛曰。子直言于朝也。忠於君而不顧其身耶。抑尚顧其身而強言之以徇名耶。忠於君而不顧其身。言用則為君之榮。言不用而己有放逐。是其職耳。何介介於胸中哉。若尚顧其身而強言也。則言用而獲忠直之名。享報言之利。不用而逐。亦事之必至也。茍患乎逐則蓋勿言而已。且吾聞之為人臣者不擇地而安。不量勢而行。今子遇逐而不懌。趨時而求徇。殆非人臣之善也。且子之死生禍福。豈不懸諸天乎。子姑自內修而外任命可也。彼廣陵其能福汝耶。主上今繼天寶之後。奸臣負國而討之不暇。糧饋云合殺人盈野。僅能克
【現代漢語翻譯】 現代漢語譯本：爲了表達哀悼和謝意，（韓愈）勸說皇帝去泰山舉行東封大典（一種祭祀儀式）。很久沒有得到迴應，於是（韓愈）在海上祭祀神靈，登上靈山。在那裡，他遇到了禪師大顛，大顛問他：『您來南方做官，聽說您以直言敢諫著稱。現在您的臉色憂鬱，似乎有什麼不高興的事情。這是為什麼呢？』韓愈回答說：『我為朝廷效力，享受著豐厚的俸祿。但是，因為忠言不被採納，我被貶為刑部侍郎，流放到八千里之外的海邊。我漂泊在嶺南一帶，失去了我的妻兒。到了潮陽，又擔心颶風和鱷魚帶來的災禍，有毒的霧氣日夜瀰漫。我從小就多病，現在頭髮也白了，牙齒也掉了。現在又憂愁地被貶到這荒無人煙的地方，我的生命還能保住嗎？我來這裡的時候，路過廣陵廟，在那裡祈禱，幸好得到了神靈的保佑，最終平安無事。因為主上有中興的功績，我已經上書奏明，希望他能制定樂章來告慰神明，東巡泰山來向皇天報告功績。如果他有這個意願，那麼或許會召我回去，讓我創作歌頌功德的詩歌，並在郊廟祭祀時獻上。我早晚都在等待，但是一直沒有等到。我希望能夠儘快回去，我怎麼能高興得起來呢？』大顛說：『您在朝廷上直言敢諫，是爲了忠於君主而不顧自己的安危呢？還是爲了顧全自己的安危而勉強直言，以求得名聲呢？忠於君主而不顧自己的安危，如果您的建議被採納，那是君主的榮耀；如果您的建議不被採納，自己被放逐，那也是自己的職責。何必耿耿於懷呢？如果爲了顧全自己的安危而勉強直言，那麼建議被採納，就能獲得忠直的名聲，享受進諫帶來的好處；建議不被採納而被放逐，也是必然會發生的事情。如果害怕被放逐，那就不要進諫好了。況且我聽說，做臣子的不應該選擇安逸的地方，不應該衡量形勢而行動。現在您遇到被放逐的事情就不高興，趨炎附勢地尋求名聲，恐怕不是一個好臣子應該做的。況且您的生死禍福，難道不是掌握在天上的嗎？您姑且先修身養性，然後聽從天命就可以了。那個廣陵的神靈難道能給您帶來幸福嗎？主上現在繼承了天寶年間之後的局面，奸臣禍國，討伐他們都來不及，運送糧草像云一樣聚集，殺人如麻，勉強能夠戰勝敵人。 現代漢語譯本：難道能有時間去泰山封禪嗎？您還是不要再想這件事了。』韓愈聽后，更加感到悲傷和失望。
【English Translation】 English version: To express sorrow and gratitude, (Han Yu) advised the emperor to perform the Eastern Feng ceremony (a type of sacrificial ritual) at Mount Tai. After a long period without a response, (Han Yu) sacrificed to the gods at sea and ascended Mount Ling. There, he encountered the Chan master Da Dian, who asked him, 'You came to the south to serve as an official, and I heard that you are known for your direct and outspoken advice. Now your face is gloomy, and you seem to have something unpleasant on your mind. Why is that?' Han Yu replied, 'I have served the court and enjoyed a generous salary. However, because my loyal advice was not heeded, I was demoted to Vice Minister of the Ministry of Justice and exiled to the seaside eight thousand miles away. I wandered around Lingnan, losing my wife and children. When I arrived in Chaozhou, I worried about the disasters brought by hurricanes and crocodiles, and poisonous mists filled the air day and night. I have been ill since I was young, and now my hair is white and my teeth have fallen out. Now I am worried about being demoted to this desolate place, can my life still be preserved? When I came here, I passed by the Guangling Temple and prayed there. Fortunately, I was blessed by the gods and finally arrived safely. Because the sovereign has the merit of restoring the dynasty, I have already submitted a memorial, hoping that he can formulate musical chapters to comfort the gods and inspect Mount Tai to report his merits to the heavens. If he has this intention, then perhaps he will summon me back and let me create poems praising his merits and dedicate them to the suburban temple sacrifices. I have been waiting morning and night, but I have not received any news. I hope to return as soon as possible, how can I be happy?' Da Dian said, 'You spoke frankly and boldly in the court, was it to be loyal to the monarch without regard for your own safety? Or was it to protect your own safety and reluctantly speak frankly in order to gain fame? To be loyal to the monarch without regard for your own safety, if your advice is adopted, it is the glory of the monarch; if your advice is not adopted and you are exiled, that is your duty. Why bother so much? If you reluctantly speak frankly in order to protect your own safety, then if your advice is adopted, you can gain a reputation for loyalty and enjoy the benefits of giving advice; if your advice is not adopted and you are exiled, it is bound to happen. If you are afraid of being exiled, then don't give advice. Moreover, I have heard that a minister should not choose a comfortable place, nor should he act by measuring the situation. Now you are unhappy when you encounter exile, and you seek fame by currying favor, I am afraid that is not what a good minister should do. Moreover, isn't your life, death, misfortune, and happiness in the hands of heaven? You should first cultivate yourself and then listen to fate. Can that god of Guangling bring you happiness? The sovereign is now inheriting the situation after the Tianbao years, and the treacherous officials are harming the country. There is no time to discuss the punishment of them. The transportation of food and grass is like clouds gathering, and the killing is like hemp. It is barely possible to defeat the enemy. English version: How can there be time to perform the Feng ceremony at Mount Tai? You should stop thinking about this matter.' Han Yu felt even more sad and disappointed after hearing this.
平而瘡痍未瘳。方此之際而子又欲封禪告功以騷動天下。而屬意在乎己之慾歸。子奚忍於是耶。且夫以窮自亂而祭其鬼。是不知命也。動天下而不顧以便己。是不知仁也。強言以于忠。遇困而抑鬱。是不知義也。以亂為治而告皇天。是不知禮也。而子何以為之。且子之遭黜也。其所言者何事乎。愈曰。主上迎佛骨于鳳翔。而復舁入大內。愈以為佛者夷狄之一法耳。自後漢時流入中國。上古未嘗有也。昔者黃帝堯舜禹湯文武之際。天下無佛。是以年祚永久。晉宋梁魏事佛彌謹。而世莫不夭且亂。愈恐主上之惑於此。是以不顧其身而斥之。大顛曰。若是則子之言謬矣。且佛也者。覆天人之大器也。其道則妙萬物而為言。其言則盡幽明性命之理。其教則舍惡而趨善去偽而歸真。其視天下猶父之於子也。而子毀之。是猶子而刃父也。蓋吾聞之善觀人者。觀其道之所存而不較其所居之地。乘紂之君跖蹺之臣皆中國人也。然不可法者。以其無道也。舜生於東夷。文王于西夷。由余生於戎。季札出於蠻。彼二聖二賢者豈可謂之夷狄而不法乎。今子不觀佛之道。而徒以為夷狄。何言之陋也。子必以為上古未有佛而不法耶。則孔子孟軻生於衰周。而蚩尤瞽叟生於上古矣。豈可舍衰周之聖賢而法上古之兇頑哉。子以五帝三王之代為未有佛而
長壽也。則外丙二年仲壬四年何其夭耶。以漢陳之間而人主夭且亂也。則漢明為一代之英主。梁武壽至八十有六。豈必皆夭且亂耶。愈摔袂厲色而言曰。爾之所謂佛者。口不道先王之法言而妄偈乎輪迴生死之說。身不踐仁義忠信之行而詐造乎報應禍福之故。無君臣之義。無父子之親。使其徒不耕而食。不蠶而衣。以殘賊先王之道。愈安得默而不斥之乎。大顛曰。甚矣。子之不達也。有人於此終日數十而不知二五。則人必以為狂矣。子之終日言仁義忠信而不知佛之言常樂我凈。誠無以異也。得非數十而不知二五乎。且子計常誦佛書矣。其疑與先王異者可道之乎。愈曰何暇讀彼之書。大顛曰。子未嘗讀彼之書。則安知不談先王之法言耶。且子無乃自以嘗讀孔子之書而遂疑彼之非乎。抑聞人以為非而遂非之乎。茍自以嘗讀孔子之書而遂疑彼之非。是舜犬也。聞人以為非而遂非之。是妾婦也。昔者舜館畜犬焉。犬之旦莫所見者唯舜。一日堯過而吠之。非愛舜而惡堯也。以所常見者唯舜而未嘗見堯也。今子常以孔子為學而未嘗讀佛之書。遂從而怪之。是舜犬之說也。吾聞之女子嫁也。母送之曰。往之汝家。必敬必戒。無違夫子。然則從人者妾婦之事。安可從人之非而不考其所以非之者乎。夫輪迴生死非妄造也。此天地之至數。幽
明之妙理也。以物理觀之。則凡有形於天地之間者。未嘗不往復生死相與循環也。草木之根荄著于地。因陽之煦而生。則為枝為葉為華為實。氣之散則萎然而槁矣。及陽之復煦又生焉。性識根荄也。枝葉華實者人之體也。則其往復又何怪焉。孔子曰。原始要終。故知死生之說。夫終則復始。天行也。況於人而不死而復生乎。莊周曰。萬物出於機。入于機。賈誼曰。化為異類號又何足患。此皆輪迴之說。不俟于佛而明也。焉得謂之妄乎。且子以禍福報應為佛之詐造。此尤足以見子之非也。夫積善積惡隨作隨應。其主張皆氣焰燻蒸神理自然之應耳。易曰。積善之家必有餘慶。積不善之家必有餘殃。又曰。鬼神害盈而福謙。曾子曰。戒之戒之。出乎爾者反乎爾者也。此報應之說也。唯佛能隱惻乎天下之禍福。是以彰明較著。言其必至之理。使不自陷乎此耳。豈詐造哉。又言佛無君臣之義。父子之親。此固非子之所及也。事固有在方之內者。有在方之外者。方之內者眾人所共守之。方之外者非天下之至神莫之能及也。故聖人之為言也。有與眾人共守而言之者。有盡天下之至神而言之者。彼各有所當也。孔子之言道也。極之則無思無為寂然不動感而遂通。此非眾人所共守之言也。眾人而不思不為。則天下之理幾乎息矣。此不可不
【現代漢語翻譯】 現代漢語譯本：闡明精妙的道理。從物理的角度來看，凡是天地間有形之物，沒有不經歷往復生死、相互循環的。草木的根鬚紮根于土地，因為陽光的照耀而生長，於是長成枝條、葉子、花朵、果實。當陽氣消散，就枯萎凋零。等到陽光再次照耀，又會生長。人的性識就是根鬚，枝葉花果就是人的身體。那麼這種往復循環又有什麼奇怪的呢？孔子說：『探求事物的本源，考察它的終結，』所以知道死和生的道理。終結之後又會重新開始，這是天道執行的規律。更何況人呢，為什麼不能死而復生呢？莊周說：『萬物從機樞中產生，又回到機樞中去。』賈誼說：『變化成為不同的種類，又有什麼值得憂慮的呢？』這些都是輪迴的說法，即使沒有佛的教導也能明白。怎麼能說這是虛妄的呢？而且您認為禍福報應是佛的虛假捏造，這尤其足以說明您的錯誤。積累善行或惡行，都會隨著行為而產生相應的報應，這種主張都是氣焰燻蒸、神理自然的反應。 《易經》說：『積累善行的人家必定有剩餘的福慶，積累惡行的人家必定有剩餘的災禍。』又說：『鬼神會降禍給盈滿的人，而賜福給謙虛的人。』曾子說：『要警惕啊，要警惕啊！從你那裡出去的，最終會回到你那裡。』這就是報應的說法。只有佛才能深切地體察天下的禍福，所以才彰明昭著地說明這種必然到來的道理，使人們不至於自己陷入禍患之中，難道是虛假捏造嗎？您又說佛教沒有君臣之義、父子之親，這本來就不是您所能理解的。事情本來就有在常理之內的，也有在常理之外的。常理之內的，是眾人共同遵守的；常理之外的，不是天下最神妙的人就不能理解的。所以聖人所說的話，有與眾人共同遵守而說的，也有窮盡天下至理而說的，它們各有其適用的範圍。孔子所說的道，達到極致就是無思無為，寂靜不動，感應而通達。這不是眾人所能共同遵守的言論。如果眾人都無思無為，那麼天下的道理幾乎就要停止執行了。這不能不 現代漢語譯本：明之妙理也。以物理觀之。則凡有形於天地之間者。未嘗不往復生死相與循環也。草木之根荄（gē gāi，草根）著于地。因陽之煦（xù，溫暖）而生。則為枝為葉為華為實。氣之散則萎然而槁矣。及陽之復煦又生焉。性識根荄也。枝葉華實者人之體也。則其往復又何怪焉。孔子曰。原始要終。故知死生之說。夫終則復始。天行也。況於人而不死而復生乎。莊周曰。萬物出於機。入于機。賈誼曰。化為異類號又何足患。此皆輪迴之說。不俟（sì，等待）于佛而明也。焉得謂之妄乎。且子以禍福報應為佛之詐造。此尤足以見子之非也。夫積善積惡隨作隨應。其主張皆氣焰燻蒸神理自然之應耳。易曰。積善之家必有餘慶。積不善之家必有餘殃。又曰。鬼神害盈而福謙。曾子曰。戒之戒之。出乎爾者反乎爾者也。此報應之說也。唯佛能隱惻（yǐn cè，深切體察）乎天下之禍福。是以彰明較著。言其必至之理。使不自陷乎此耳。豈詐造哉。又言佛無君臣之義。父子之親。此固非子之所及也。事固有在方之內者。有在方之外者。方之內者眾人所共守之。方之外者非天下之至神莫之能及也。故聖人之為言也。有與眾人共守而言之者。有盡天下之至神而言之者。彼各有所當也。孔子之言道也。極之則無思無為寂然不動感而遂通。此非眾人所共守之言也。眾人而不思不為。則天下之理幾乎息矣。此不可不 English version: These are profound principles to understand. From a physical perspective, everything that has form between heaven and earth invariably goes through cycles of coming and going, life and death, and mutual recurrence. The roots of plants are attached to the earth, and they grow because of the warmth of the sun, resulting in branches, leaves, flowers, and fruits. When the energy dissipates, they wither and become dry. When the sun's warmth returns, they grow again. One's nature and consciousness are like the roots, and the branches, leaves, flowers, and fruits are like the human body. So what is strange about this cycle of recurrence? Confucius said, 'Investigate the origin and examine the end,' so one understands the principles of death and life. The end leads to a new beginning; this is the way of heaven. How much more so for humans, why can't they die and be reborn? Zhuang Zhou said, 'All things come from the mechanism and return to the mechanism.' Jia Yi said, 'What is there to worry about being transformed into different categories?' These are all teachings about reincarnation, which can be understood even without the teachings of the Buddha. How can it be called false? Furthermore, you consider the retribution of fortune and misfortune to be a fabrication of the Buddha, which further demonstrates your error. Accumulating good or evil deeds results in corresponding consequences, and these teachings are all natural responses to the influence of energy and the principles of nature. The I Ching says, 'A family that accumulates good deeds will surely have surplus blessings, and a family that accumulates evil deeds will surely have surplus calamities.' It also says, 'Spirits and deities harm those who are full and bless those who are humble.' Zengzi said, 'Be cautious, be cautious! What comes out from you will return to you.' These are the teachings of retribution. Only the Buddha can deeply understand the fortune and misfortune of the world, and therefore clearly and distinctly explains the principle of its inevitable arrival, so that people do not fall into misfortune themselves. How can it be a fabrication? You also say that Buddhism lacks the righteousness of ruler and subject, and the affection of father and son, which is certainly beyond your comprehension. There are matters within the realm of common sense, and there are matters beyond the realm of common sense. Matters within the realm of common sense are those that everyone commonly observes; matters beyond the realm of common sense are those that only the most divine beings in the world can understand. Therefore, the words of the sages have some that are spoken in accordance with common observance, and some that exhaust the ultimate principles of the world, each having its own appropriate scope. The Dao that Confucius spoke of, when taken to its extreme, is without thought, without action, still and unmoving, responding and penetrating. These are not words that everyone can commonly observe. If everyone were without thought and without action, then the principles of the world would almost cease to function. This cannot be
【English Translation】 Explaining the subtle principles. From a physical perspective, everything that has form between heaven and earth invariably goes through cycles of coming and going, life and death, and mutual recurrence. The roots of plants are attached to the earth, and they grow because of the warmth of the sun, resulting in branches, leaves, flowers, and fruits. When the energy dissipates, they wither and become dry. When the sun's warmth returns, they grow again. One's nature and consciousness are like the roots, and the branches, leaves, flowers, and fruits are like the human body. So what is strange about this cycle of recurrence? Confucius said: 'Investigate the origin and examine the end,' so one understands the principles of death and life. The end leads to a new beginning; this is the way of heaven. How much more so for humans, why can't they die and be reborn? Zhuang Zhou said: 'All things come from the mechanism and return to the mechanism.' Jia Yi said: 'What is there to worry about being transformed into different categories?' These are all teachings about reincarnation, which can be understood even without the teachings of the Buddha. How can it be called false? Furthermore, you consider the retribution of fortune and misfortune to be a fabrication of the Buddha, which further demonstrates your error. Accumulating good or evil deeds results in corresponding consequences, and these teachings are all natural responses to the influence of energy and the principles of nature. The I Ching (Book of Changes) says: 'A family that accumulates good deeds will surely have surplus blessings, and a family that accumulates evil deeds will surely have surplus calamities.' It also says: 'Spirits and deities harm those who are full and bless those who are humble.' Zengzi said: 'Be cautious, be cautious! What comes out from you will return to you.' These are the teachings of retribution. Only the Buddha can deeply understand the fortune and misfortune of the world, and therefore clearly and distinctly explains the principle of its inevitable arrival, so that people do not fall into misfortune themselves. How can it be a fabrication? You also say that Buddhism lacks the righteousness of ruler and subject, and the affection of father and son, which is certainly beyond your comprehension. There are matters within the realm of common sense, and there are matters beyond the realm of common sense. Matters within the realm of common sense are those that everyone commonly observes; matters beyond the realm of common sense are those that only the most divine beings in the world can understand. Therefore, the words of the sages have some that are spoken in accordance with common observance, and some that exhaust the ultimate principles of the world, each having its own appropriate scope. The Dao (the Way) that Confucius spoke of, when taken to its extreme, is without thought, without action, still and unmoving, responding and penetrating. These are not words that everyone can commonly observe. If everyone were without thought and without action, then the principles of the world would almost cease to function. This cannot be
察也。佛之與人子言必依于孝。與人臣言必依于忠。此眾人所共守之言也。及言其之至。則有至於無心非唯無心也。則有至於無我非唯無我也。則又至於無生無生矣。則陰陽之序不能亂。而天地之數不能役也。則其于君臣父子固有在矣。此豈可為單見淺聞者道哉。子又疑佛之徒不耕不蠶之衣食。且儒者亦不耕不蠶何也。愈曰。儒者之道。其君用之則安富尊榮。其子弟從之則孝悌忠信。是以不耕不蠶而不為素餐也。大顛曰。然則佛之徒亦有所益於人故也。今子徒見末世未有如佛者蠶食於人。而獨不思今之未能如孔孟者亦蠶食於人乎。今吾告汝以佛之理。蓋無方者也。無體者也。妙之又妙者也。其比則天也。有人於此終日譽天而天不加榮。終日詬天而天不加損。然則譽之詬之者皆過也。夫自漢至於今歷年如此。其久也。天下事物變革如此。其多也。君臣士民如此。其眾也。天地神明如此。其不可誣也。而佛之說乃行於中。無敢議而去之者。此必有以蔽天地而不恥。關百聖而不慚。妙理存乎其間。然後至此也。子盍深思之乎。愈曰。吾非訾佛以立異。蓋吾所謂道者博愛之謂仁。行而宜之之謂義。由是而之焉之謂道。足乎己無待于外之謂德。仁與義為定名。道與德為虛位。此孔子之道而皆不同也。大顛曰。子之不知佛者。為其
【現代漢語翻譯】 現代漢語譯本 察（chá）：你仔細想想。佛對人子說法，必然依據孝道；對人臣說法，必然依據忠義。這是眾人共同遵守的道德準則。等到談論到最高的境界，就達到了無心的狀態，不僅僅是無心；又達到了無我的境界，不僅僅是無我；進而達到無生的境界。達到無生的境界，陰陽的秩序就不能擾亂，天地的規律也不能役使。這樣，他對君臣父子的倫理關係自然有所遵循。這些道理，哪裡是可以對那些見識短淺的人說的呢？你又懷疑佛的弟子不耕種不養蠶卻有衣食，可是儒者也有不耕種不養蠶的，這是為什麼呢？ 韓愈說：儒者的學說，君王任用它，就能安定國家，使國家富強，自身尊貴榮耀；子弟學習它，就能做到孝順父母，友愛兄弟，忠於國家，信守承諾。因此，即使不耕種不養蠶，也不會白白吃飯。 大顛（Dàdiān）：那麼，佛的弟子也是對人有所益處的緣故吧。現在你只看到末世那些不像佛的人，像蠶一樣侵蝕百姓，卻唯獨不思考現在那些不像孔孟的人，也像蠶一樣侵蝕百姓嗎？現在我告訴你佛的道理，那是沒有固定方向的，沒有固定形體的，玄妙到了極點的。可以比作天。有人在這裡整天讚美天，天也不會因此增加光榮；整天謾罵天，天也不會因此受到損害。那麼，讚美天和謾罵天的人都錯了。從漢朝到現在，經歷了這麼多年，時間是多麼長久啊！天下事物變化如此之大，事情是多麼繁多啊！君王、臣子、士人、百姓如此之多，人數是多麼眾多啊！天地神明如此，是多麼不可欺騙啊！而佛的學說卻在中原盛行，沒有人敢於議論並拋棄它，這必定是因為它有足以掩蓋天地卻不感到羞恥，封閉聖賢卻不感到慚愧的玄妙道理存在於其中，然後才能達到這樣的地步啊！你為什麼不深入思考一下呢？ 韓愈說：我批評佛，不是爲了標新立異，而是因為我所說的道，博愛就叫做仁，按照適宜的方式去做就叫做義，遵循仁義而行就叫做道，自身充足不需要外求就叫做德。仁和義是確定的名稱，道和德是虛設的位置。這是孔子的道，和佛的道完全不同。
【English Translation】 English version Chá (察): Consider carefully. When the Buddha speaks to sons, he invariably bases his teachings on filial piety; when he speaks to subjects, he invariably bases his teachings on loyalty. These are the moral principles commonly observed by all. When discussing the highest state, it reaches a state of no-mind, not just no-mind; it also reaches a state of no-self, not just no-self; and further reaches a state of no-birth. When the state of no-birth is reached, the order of yin and yang cannot be disrupted, and the laws of heaven and earth cannot be manipulated. In this way, he naturally follows the ethical relationships of ruler and subject, father and son. How can these principles be explained to those with shallow understanding? You also doubt that the disciples of the Buddha do not till the land or raise silkworms, yet they have food and clothing. But there are also Confucian scholars who do not till the land or raise silkworms. Why is this? Han Yu (韓愈) said: 'The doctrines of Confucianism, if employed by the ruler, can stabilize the country, enrich the nation, and bring honor and glory to himself; if studied by the sons and younger brothers, they can achieve filial piety towards parents, fraternal love among siblings, loyalty to the country, and trustworthiness in promises. Therefore, even if they do not till the land or raise silkworms, they do not eat for free.' Dàdiān (大顛) said: 'Then, the disciples of the Buddha must also be beneficial to people. Now you only see those in the degenerate age who are unlike the Buddha, consuming the people like silkworms, but you do not consider that those who are unlike Confucius and Mencius also consume the people like silkworms. Now I will tell you the principles of the Buddha, which have no fixed direction, no fixed form, and are supremely profound. It can be compared to the sky. If someone here praises the sky all day long, the sky will not become more glorious; if someone curses the sky all day long, the sky will not be harmed. Therefore, those who praise the sky and those who curse the sky are both wrong. From the Han Dynasty to the present, so many years have passed, how long the time is! The changes in the affairs of the world are so great, how numerous the events are! The rulers, subjects, scholars, and common people are so many, how vast the number is! Heaven and earth and the deities are so, how impossible to deceive! Yet the doctrines of the Buddha flourish in the Central Plains, and no one dares to discuss and abandon them. This must be because it has profound principles that are sufficient to cover heaven and earth without feeling ashamed, and to close off the sages without feeling remorse, and then it can reach this point. Why don't you think deeply about it?' Han Yu said: 'I criticize the Buddha not to be different, but because what I call the Dao (道), universal love is called Ren (仁), acting in an appropriate manner is called Yi (義), following Ren and Yi is called Dao, and being self-sufficient without seeking externally is called De (德). Ren and Yi are fixed names, while Dao and De are vacant positions. This is the Dao of Confucius, which is completely different from the Dao of the Buddha.'
不知孔子也。使子而知孔子。則佛之義亦明矣。子之所謂仁與義為定名。道與德為虛位者。皆孔子之所棄也。愈曰何謂也。大顛曰。孔子不云。志於道。據于德。依于仁。游于藝。蓋道也者百行之首也。仁不足以名之。周公之語六德曰。知仁信義中和。蓋德也者仁義之原。而仁義也者德之一偏也。豈以道德而為虛位哉。子貢以博施濟眾為仁。孔子變色曰。何事于仁。必也聖乎。是仁不足以為聖也。烏知孔子之所謂哉。今吾教汝以學者必先考乎道之遠者焉。道之遠則吾之志不能測者矣。則必親夫人之賢於我者之所向而從之。彼之人賢於我者。以此為是矣。而我反見其非。則是我必有所未盡知者也。是故深思彼之所是而力求之。則庶幾乎有所發也。今子自恃通四海異方之學。而文章磅礴孰如姚秦之羅什乎。子之知來藏往孰如晉之佛圖澄乎。子之盡萬物不動其心孰如梁之寶誌乎。愈默然良久曰不如也。大顛曰。子之才既不如彼矣。彼之所從事者而子反以為非。然則豈有高才而不知子之所知者耶。今子屑屑於形器之內。奔走乎聲色利慾之間。少不如志則憤郁悲躁。若將不容其生。何以異於蚊虻爭穢壞於積藁之間哉。於是愈瞠目而不收。氣喪而不揚。反求其所答。忙然有若自失。逡巡謂大顛曰。言盡於此乎。大顛曰。吾之所以告
子者。蓋就子之所能而為之言。非至乎至者也。曰愈也不肖。欲幸聞其至者可乎。大顛曰。去爾欲。誠爾心。寧爾神。盡爾性。窮物之理。極天之命。然後可聞也。爾去。吾不復言矣。愈趨而出。
秋八月己未。帝與宰臣語次。崔群以殘暑尚煩。目同列將退。帝曰。數日一見卿等。時雖餘熱。朕不為勞久之。因語及愈有可憐者。而皇甫镈素薄愈為人。即奏曰。愈終疏狂可且內移。帝納之。遂授袁州刺史。復造大顛之廬。施衣二襲而請別曰。愈也將去師矣。幸聞一言卒以相愈。大顛曰。吾聞易信人者必其守易改。易譽人者必其謗易發。子聞其言而易信之矣。庸知復聞異端。不復以我為非哉。遂不告。愈知其不可聞乃去。至袁州。尚書孟簡知愈與大顛游。以書抵愈。嘉其改迷信向。愈答書稱。大顛頗聦明。識道理。實能外形骸以理自勝。不為事物侵亂。因與之往還也。近世黃山谷謂愈見大顛之後。文章理勝而排佛之詞亦少沮云。
論曰。舊史稱退之性愎許。當時達官皆薄共為人。及與李紳同列。紳恥居其下。數上疏訟其短。今新史則以退之排佛老之功比孟子。嘉祐中有西蜀龍先生者忿其言太過。遂摘退之言行悖戾先儒者條攻之。一曰老氏不可毀。二曰愈讀墨子反孟玷孔。若此類二十篇行於世。及觀外傳。見大
顛之說。凡退之平生蹈偽。於此疏脫盡矣。歐陽文忠公嘗嘆曰。雖退之復生不能自解免。得不謂天下至言哉。而荊國王文公亦曰。人有樂孟子之拒楊墨也。而以排佛老為己功。嗚呼。莊子所謂夏蟲者其斯人謂乎。道歲也。聖人時也。執一時而疑歲者。終不聞道。夫春起于冬而以冬為終。終天下之道術者其釋氏乎。不至於是者皆所謂夏蟲也。文公蓋 聖朝巨儒。其論退之如此。則外傳之說可不信夫。
大顛禪師者。潮陽人。參南嶽石頭和尚。一日石頭問何者是禪。師云揚眉動目。石頭云。除卻揚眉動目外。將汝本來面目呈著。師云請和尚除卻揚眉動目外鑒。石頭云我除竟。師云將呈和尚了也。石頭云。汝既將呈。我心如何。師云不異和尚。石頭云非關汝事。師云本無物。石頭云汝亦無物。師云無物即是真物。石頭云真物不可得。汝心現量如此。大須護持。師后歸住潮陽靈山。嘗示眾曰。夫學道人。須識自家本心。多見時輩只認揚眉動目一語一默。驀頭印可以為心要。此實未了。吾今為汝分明說出。各須聽取。但除一切妄運想念現量即真汝心。此心與塵境及守靜時全無交涉。即心是佛。不得修治。何故。應機隨照泠泠自用。窮其用處了不可得。喚作妙用乃是本心。大須護持不可容易。侍郎韓愈嘗問如何是道。師良久
【現代漢語翻譯】 現代漢語譯本： 顛之說（對大顛禪師的評論）。韓愈平生所作所為都是虛偽的，在這件事上完全暴露出來了。歐陽文忠公（歐陽修）曾經嘆息說：『即使韓愈復生，也不能為自己辯解開脫。』這難道不是天下至理名言嗎？而荊國王安石也說：『有人喜歡孟子駁斥楊朱、墨翟的學說，卻把排斥佛教、道教作為自己的功勞。』唉！莊子所說的夏蟲大概就是指這種人吧。道是週而復始的，聖人是順應時勢的。執著於一時而懷疑週而復始的道理的人，終究不能明白道。春天起源於冬天，卻認為冬天是終結。終結天下道術的人，大概就是釋迦牟尼佛吧。達不到這種境界的人，都是所謂的夏蟲啊。王安石是聖朝的大儒，他對韓愈的評價是這樣的，那麼那些外傳的說法難道還值得相信嗎？
大顛禪師（Dadian Chanshi）是潮陽人，參拜南嶽石頭和尚（Nanyue Shitou Heshang）。一天，石頭問：『什麼是禪？』禪師說：『揚眉動目。』石頭說：『除去揚眉動目之外，將你的本來面目呈現出來。』禪師說：『請和尚除去揚眉動目之外來鑑別。』石頭說：『我已經除去了。』禪師說：『已經呈現給和尚了。』石頭說：『你既然已經呈現，我的心如何？』禪師說：『不異於和尚。』石頭說：『與你無關。』禪師說：『本來就無一物。』石頭說：『你也沒有一物。』禪師說：『無物即是真物。』石頭說：『真物不可得。你的心現在就是這樣，要好好護持。』禪師後來回到潮陽靈山居住，曾經對大眾開示說：『學道的人，必須認識自己的本心。很多人只認為揚眉動目、一語一默，就認為是心要，這實在是不明白。我現在為你們分明地說出來，大家要好好聽取。只要除去一切妄想雜念，當下顯現的就是你的真心。這顆心與塵境以及守靜時完全沒有關係。即心是佛，不需要修飾。為什麼呢？應機隨照，自然而然地運用，窮盡其用處卻了不可得。稱之為妙用，就是本心。要好好護持，不可輕易放過。』侍郎韓愈（Han Yu）曾經問：『什麼是道？』禪師沉默良久。
【English Translation】 English version: This is a critique of Dian's (referring to Dadian Chanshi). Han Yu's (Han Yu) entire life was filled with hypocrisy, which is fully exposed in this matter. Ouyang Wenzhong Gong (Ouyang Xiu) once sighed, 'Even if Han Yu were to be reborn, he could not justify or excuse himself.' Isn't this the ultimate truth? And Wang Anshi (Wang Anshi), the Duke of Jing, also said, 'Some people admire Mencius' (Mengzi) rejection of Yang Zhu and Mo Di's doctrines, but take the rejection of Buddhism and Taoism as their own merit.' Alas! The summer insects that Zhuangzi (Zhuangzi) spoke of probably refer to such people. The Dao is cyclical, and sages adapt to the times. Those who cling to a single moment and doubt the cyclical nature of the Dao will never understand it. Spring originates in winter but they think winter is the end. The one who brings an end to all the doctrines of the world is probably Shakyamuni Buddha. Those who do not reach this state are all so-called summer insects. Wang Anshi was a great Confucian scholar of the enlightened dynasty, and his evaluation of Han Yu is like this, so can those external rumors still be believed?
Dadian Chanshi (Dadian Chanshi) was from Chaoyang. He studied under Nanyue Shitou Heshang (Nanyue Shitou Heshang). One day, Shitou asked, 'What is Chan?' The master said, 'Raising eyebrows and moving eyes.' Shitou said, 'Apart from raising eyebrows and moving eyes, present your original face.' The master said, 'Please, Master, discern apart from raising eyebrows and moving eyes.' Shitou said, 'I have already removed them.' The master said, 'It has already been presented to the Master.' Shitou said, 'Since you have presented it, what is my mind like?' The master said, 'Not different from the Master.' Shitou said, 'It is not your business.' The master said, 'Originally, there is nothing.' Shitou said, 'You also have nothing.' The master said, 'Nothingness is true substance.' Shitou said, 'True substance is unattainable. Your mind is currently like this, you must protect and maintain it well.' Later, the master returned to live in Lingshan in Chaoyang and once instructed the assembly, 'Those who study the Dao must recognize their own original mind. Many people only think that raising eyebrows and moving eyes, a word and a silence, is the essence of the mind, which is really not understanding. I will now clearly explain it to you, everyone must listen carefully. As long as you remove all delusional thoughts, what appears immediately is your true mind. This mind has nothing to do with the dust and stillness. The mind is the Buddha, and there is no need to cultivate it. Why? Responding to opportunities and illuminating accordingly, using it naturally, exhausting its use but it is unattainable. Calling it wonderful use is the original mind. You must protect and maintain it well, do not take it lightly.' The Vice Minister Han Yu (Han Yu) once asked, 'What is the Dao?' The master remained silent for a long time.
。時三平為侍者乃擊禪床。師云作什麼。三平云先以定動。后以智拔。退之喜曰。愈問道于師。卻于侍者得個入處。遂辭而去。
十四年十月五日刺史柳宗元卒。宗元字子厚。河東人。少精敏。無不通達。為文章卓偉精緻。一時輩行。推仰第博學宏詞。累監察御史里行。善王叔文。叔文得罪貶求州司馬。既居閑。益自刻苦。務記覽。為詞章。氾濫停蓄為深博無涯涘。而自肆于山水之間凡十年。起為柳州刺史。友人劉禹錫者得播州。宗元曰。播非人所居。而禹錫親在堂。吾不忍其窮。即具表欲以柳州授禹錫而自往播。會大臣亦為禹錫請。因改連州。柳人以男女質錢。過時不贖則沒為奴婢。宗元設方計悉贖歸之。南方士人走數千里從宗元游。經指授者為文詞皆有師法。世號柳柳州。卒年四十七。臨終遍與友人書。托以後事。文集三十三卷。韓愈嘗評曰。雄深雅健似司馬子長。崔蔡不足多也。既沒。柳人懷之。其神降於州之後堂。因廟于羅池。血食至今存焉。
論曰。子厚以劉禹錫親老。欲以二郡相易。而韓退之頌述其義。遂為萬世之美談。然事故有跡同而實異者。先是狄梁公任并州法曹。同府參軍鄭崇質母老且病。當使絕域。梁公謂曰。君可貽親萬里憂乎。詣長史請代其行。然則梁公親喪而請代可也。按唐史
【現代漢語翻譯】 現代漢語譯本：當時三平作為侍者，便敲擊禪床。禪師問：『做什麼？』三平說：『先用定力使之動搖，後用智慧將其拔除。』韓愈高興地說：『我向禪師問道，卻從侍者那裡得到了入門之處。』於是告辭離去。
唐憲宗元和十四年十月初五，刺史柳宗元（Liu Zongyuan）去世。柳宗元，字子厚，河東人。年少時聰敏過人，無所不通達。所作文章卓越精妙，為當時同輩人所推崇仰慕。考中博學宏詞科。歷任監察御史里行。與王叔文（Wang Shuwen）交好。王叔文獲罪被貶為求州司馬。柳宗元居住閑職后，更加刻苦，致力於記誦覽閱，所作詞章，廣泛停蓄，深博無涯。縱情于山水之間凡十年。起用為柳州刺史。友人劉禹錫（Liu Yuxi）被貶到播州。柳宗元說：『播州不是人居住的地方，而劉禹錫的母親還在堂上，我不忍心讓他困窘。』隨即上表，想把柳州讓給劉禹錫，自己前往播州。恰逢大臣也為劉禹錫請求，於是改任連州。柳州百姓用兒女抵押借錢，過了期限不能贖回，就被沒收為奴婢。柳宗元設立方法，全部贖回了他們。南方士人從數千里之外來跟隨柳宗元遊學，經過他指點教授所作的文章都有師法。世人稱他為柳柳州。去世時四十七歲。臨終前遍與友人寫信，託付後事。著有文集三十三卷。韓愈（Han Yu）曾經評價說：『雄渾深邃，典雅剛健，像司馬遷（Sima Qian）。崔骃（Cui Yin）、蔡邕（Cai Yong）不足為道。』去世后，柳州人懷念他，他的神靈降臨在州衙的後堂，因此在羅池建廟祭祀，至今香火不斷。
評論說：柳宗元因為劉禹錫的母親年老，想用兩郡相互交換，而韓愈頌揚稱述他的義舉，於是成為萬世的美談。然而事情有跡象相同而實質不同的。此前狄仁傑（Di Renjie）擔任并州法曹，同府參軍鄭崇質（Zheng Chongzhi）母親年老且生病，將要出使絕域。狄仁傑說：『您能讓您的母親為您擔憂萬里嗎？』前往長史處請求代替他前往。如此說來，狄仁傑在父母去世后請求代替他人前往也是可以的。查閱《唐史》。
【English Translation】 English version: At that time, Sanping, as an attendant, struck the Zen bed. The master asked, 'What are you doing?' Sanping said, 'First, use stillness to make it move, then use wisdom to uproot it.' Han Yu happily said, 'I asked the Zen master for guidance, but I received the entry point from the attendant.' Then he bid farewell and left.
On the fifth day of the tenth month of the fourteenth year of the Yuanhe era (819 AD) of Emperor Xianzong of Tang, Prefect Liu Zongyuan (Liu Zongyuan, meaning 'ancestor of the sect') passed away. Liu Zongyuan, styled Zihou, was a native of Hedong. In his youth, he was exceptionally intelligent and knowledgeable in everything. His writings were outstanding and exquisite, admired and respected by his contemporaries. He passed the examination for 'Broad Learning and Extensive Writings'. He successively served as Supervising Censor. He was close to Wang Shuwen (Wang Shuwen). When Wang Shuwen was convicted and demoted to Sima of Qiuzhou, Liu Zongyuan, residing in a leisure position, became even more diligent, devoting himself to memorization and reading. His writings were extensive and profound, boundless and deep. He indulged himself in the mountains and rivers for ten years. He was appointed as the Prefect of Liuzhou. His friend Liu Yuxi (Liu Yuxi, meaning 'remaining happiness') was demoted to Bozhou. Liu Zongyuan said, 'Bozhou is not a place for people to live, and Liu Yuxi's mother is still alive. I cannot bear to see him in distress.' He immediately submitted a memorial, wanting to give Liuzhou to Liu Yuxi and go to Bozhou himself. Coincidentally, a high-ranking official also pleaded for Liu Yuxi, so he was reassigned to Lianzhou. The people of Liuzhou used their sons and daughters as collateral for money. If they could not redeem them after the deadline, they would be confiscated as slaves. Liu Zongyuan devised a plan to redeem them all. Scholars from the south traveled thousands of miles to follow Liu Zongyuan in his studies. Those whose writings were instructed by him all had a master's style. The world called him Liu Liuzhou. He died at the age of forty-seven. Before his death, he wrote letters to his friends, entrusting them with his affairs. He authored a collection of thirty-three volumes. Han Yu (Han Yu) once commented, 'His writing is majestic, profound, elegant, and vigorous, like Sima Qian (Sima Qian, meaning 'the grand historian'). Cui Yin (Cui Yin) and Cai Yong (Cai Yong) are not worth mentioning.' After his death, the people of Liuzhou missed him. His spirit descended in the back hall of the prefectural office, so a temple was built in Luochi to worship him, and the sacrifices continue to this day.
The commentary says: Liu Zongyuan wanted to exchange the two prefectures because Liu Yuxi's mother was old, and Han Yu praised his righteous act, thus becoming a beautiful tale for all ages. However, there are cases where the appearances are the same but the substance is different. Previously, Di Renjie (Di Renjie, meaning 'outstanding talent') served as the Legal Officer of Bingzhou. Zheng Chongzhi (Zheng Chongzhi), a military advisor in the same office, had an old and sick mother and was about to be sent on a mission to a remote region. Di Renjie said, 'Can you let your mother worry about you from thousands of miles away?' He went to the chief clerk and requested to go in his place. In that case, it would also be permissible for Di Renjie to request to go in place of others after the death of his parents. According to the 'History of Tang'.
。公初赴并州。法曹親在河陽。公登太行山反顧見白雲孤飛。謂左右曰。吾親舍其下若此。則梁公親在無疑也。烏有䘏人之親而忘己之親謂之義乎。如子厚請代禹錫則親喪已久。況在擯斥燋悴中。十年一旦得佳郡。乃以䘏人之親。是不恃節義可稱。蓋子厚深明佛法而務行及物之道。故其臨事施設有大過人力量也。如此可不美哉。
子厚在朝時嘗著送文暢上人序曰。昔之桑門上首。好與賢士大夫游。晉宋以來有道林．道安．遠法師。休上人其所與游。則謝安石．王逸少．習鑿齒．謝靈運．鮑昭之徒。皆時之選。由是真乘法印與儒典並用而人知向方。今有釋文暢者。道源生知。善根宿植。深嗜法語。志甘露之味。服道江表蓋三十年。謂王城雄都宜有大士。遂躡虛而西。驅錫逾紀。秦人蒙利益眾。云代之間有靈山焉。與竺干鷲嶺角立相望。而住解脫者去來回復如在步武。則勒求秘實作禮大聖。非此地莫可。故又舍筏西土振塵朔陲。將欲與文殊不二之會。脫去穢累超詣覺路。吾徒不得而留也。天官顧公．夏官韓公．廷尉鄭公．吏部郎中楊公。有安石之德。逸少之高。鑿齒之才。皆厚于上人而襲其道風。佇立瞻望懼往而不返也。吾輩常希靈運明遠之文雅。故詩而序之。又從而諭之曰。今燕魏趙代之間。天子分命重臣典司方
【現代漢語翻譯】 現代漢語譯本：柳宗元剛開始到并州赴任時，他的法曹（官職名）的親人住在河陽。柳宗元登上太行山，回頭看見一朵白雲孤單地飄飛，對身邊的人說：『我的親人就住在白雲下面的地方，像這樣，那麼梁公的親人住在那兒是毫無疑問的了。』不顧念自己親人而去顧念別人親人，能稱作『義』嗎？像柳子厚（柳宗元字子厚）請求代替劉禹錫，那時他的親人去世已經很久了，更何況劉禹錫正處在被貶斥、困頓憔悴之中，十年才好不容易得到一個好的郡守職位，卻因為顧念別人的親人而要放棄，這難道是能依靠節義來稱讚的嗎？柳子厚是深明佛法並且致力於實行利益眾生的道理，所以他處理事情、實施措施有遠超過常人的力量啊。這樣的品德難道不值得讚美嗎？
柳子厚在朝廷做官時，曾經寫過一篇《送文暢上人序》，其中說：『從前的僧人領袖，喜歡與賢士大夫交往。晉朝、宋朝以來有道林（支遁，字道林）、道安（釋道安）、遠法師（慧遠）、休上人（戴逵，字安道，號安道先生）。與他們交往的人，有謝安石（謝安）、王逸少（王羲之）、習鑿齒、謝靈運、鮑照等人，都是當時的人才。因此，真正的佛法與儒家經典並行，人們也知道該向哪個方向努力。現在有釋文暢這個人，天生就具有佛性，善根深厚，非常喜歡佛法，把佛法甘露視為美味，在江表修行了大約三十年。他認為王城（國都）應該有大德之人，於是就西行，拿著錫杖走過了很多地方。秦地的人民蒙受了他的利益。云代之間有一座靈山，與印度的鷲嶺遙遙相對。住在解脫境界的人來來往往，就像在散步一樣。因此，他要尋求佛法的秘密，禮拜大聖，認為只有這個地方才可以。所以他又捨棄了渡河的木筏，到西土去，在北方邊境傳播佛法。他將要與文殊菩薩相會，脫離污穢的束縛，超越到覺悟的道路上。我們這些人是無法挽留他的。天官顧公、夏官韓公、廷尉鄭公、吏部郎中楊公，具有謝安的德行、王羲之的高尚、習鑿齒的才能，都對文暢上人非常敬重，並且繼承了他的道風。他們佇立在那裡瞻望，擔心文暢上人一去不回。我們這些人常常羨慕謝靈運那樣文雅的文章，所以為他寫詩作序。』又接著勸告他們說：『現在燕、魏、趙、代這些地方，天子分派重要的官員來主管一方的事務。』
【English Translation】 English version: When Liu Zongyuan first went to Bingzhou to take office, the relative of his Fa Cao (an official title) lived in Heyang. Liu Zongyuan climbed Mount Taihang, looked back and saw a white cloud flying alone, and said to the people around him, 'My relative lives in the place under the white cloud, like this, then there is no doubt that Lord Liang's relative lives there.' Is it 'righteous' to care for other people's relatives and forget one's own relatives? Like Liu Zihou (Liu Zongyuan, Zi Zihou) requested to replace Liu Yuxi, at that time his relative had passed away for a long time, not to mention that Liu Yuxi was in a state of being demoted and haggard, and it took ten years to finally get a good prefect position, but he wanted to give it up because he cared for other people's relatives. Is this something that can be praised by relying on integrity? Liu Zihou deeply understood Buddhism and was committed to practicing the principle of benefiting all beings, so he had a power far beyond ordinary people in handling affairs and implementing measures. Isn't such a virtue worthy of praise?
When Liu Zihou was an official in the court, he once wrote a preface to 'Sending the Venerable Wenchang', which said: 'The leaders of the Sangha in the past liked to associate with virtuous scholars and officials. Since the Jin and Song Dynasties, there have been Daolin (Zhi Dun, Zi Daolin), Daoan (Shi Daoan), Dharma Master Yuan (Huiyuan), and Venerable Xiu (Dai Kui, Zi Andao, also known as Mr. Andao). Those who associated with them included Xie Anshi (Xie An), Wang Yishao (Wang Xizhi), Xi Zuochi, Xie Lingyun, and Bao Zhao, all of whom were talents of the time. Therefore, the true Dharma and Confucian classics were used in parallel, and people knew which direction to work towards. Now there is this person, Shi Wenchang, who is born with Buddhahood, has deep roots of goodness, and is very fond of the Dharma, regarding the nectar of the Dharma as delicious, and has practiced in Jiangbiao for about thirty years. He believes that the royal city (capital) should have great virtuous people, so he went west, holding a tin staff and passing through many places. The people of Qin land have benefited from him. There is a Ling Mountain between Yun and Dai, facing the Vulture Peak of India from afar. People who live in the realm of liberation come and go, just like taking a walk. Therefore, he wants to seek the secrets of the Dharma and worship the Great Sage, believing that only this place is possible. So he abandoned the raft for crossing the river, went to the Western Land, and spread the Dharma in the northern border. He is about to meet with Manjushri Bodhisattva, break away from the shackles of filth, and transcend to the path of enlightenment. We are unable to keep him. Tian Guan Lord Gu, Xia Guan Lord Han, Tingwei Zheng Gong, and Libu Langzhong Lord Yang, have the virtue of Xie An, the nobility of Wang Xizhi, and the talent of Xi Zuochi, and they all respect Venerable Wenchang very much and inherit his style of Taoism. They stand there looking up, worried that Venerable Wenchang will not return once he leaves. We often admire Xie Lingyun's elegant articles, so we write poems and prefaces for him.' Then he went on to advise them: 'Now in the areas of Yan, Wei, Zhao, and Dai, the emperor has assigned important officials to be in charge of one side of the affairs.'
岳辟用文儒之士以緣飾政。令服勤聖人之教。尊禮浮圖之事者。比比有焉。上人之往也。將統合儒釋宣滌疑滯。然後蔑衣裓之贈。委財施之會。不顧矣其來也。盍亦徴其歌詩以焜耀回躅。偉長德璉之述作。豈擅重千祀哉。庶欲竊觀風之職而知鄭志耳。
永州送琛上人南遊序曰。佛之跡去乎世久矣。其留而存者佛之言也。言之著者為經。翼而成之者為論。其流而來者百不能一焉。然而其道則備矣。法之至莫尚乎般若。經之大莫極乎涅槃。世之上士將欲由是以入者。非取乎經論則悖矣。而今之言禪者。有流蕩舛誤迭相師用。妄取空語而脫略方便。顛倒真實以陷乎己而又陷乎人。又有言體而有及用者。不知二者之不可斯須離也。離之外矣。是世之所大患也。吾琛則不然。觀經得般若之義。讀論悅三觀之理。晝夜服習而身行之。有來求者則為講說。從而化者皆知佛之為大。法之為廣。菩薩大士之為雄。修而行者之為空。蕩而無者之為礙。夫然則與夫增上慢者異矣。異乎是而免斯名者。吾無有也。將以廣其道而被于遠故好游。自京師而來又南出乎桂林。未知其極也。吾病世之𢕟逸者。嗜乎彼而不取此。故為言之。
送元皓師序曰。中山劉禹錫。明信人也。不知人之實未嘗言。言未嘗不仇。元皓師居武陵有年數矣。與
【現代漢語翻譯】 現代漢語譯本：岳辟任用文儒之士來粉飾政事，命令人們服從聖人的教誨，尊重禮敬佛教的事情，到處都是。上人您前往那裡，將要統合儒家和佛教，宣揚佛法，消除人們的疑惑，然後不顧蔑衣裓的贈送，不顧委財施捨的集會，才前往那裡。為什麼不徵集您的歌詩來光耀您的足跡呢？像偉長（王融）和德璉（范云）的述作，難道能獨自流傳千年嗎？我希望能夠稍微行使採風的職責，從而瞭解當地的民情風俗。
《永州送琛上人南遊序》說：佛的足跡離開人世已經很久了，所留下來的就是佛的言語。言語被記錄下來的就是經，輔助經書使其完善的就是論。流傳下來的經論，一百部中也未必有一部。然而佛的道理就完備了。佛法中最重要的是般若（prajna，智慧），經書中最重要的是涅槃（nirvana，寂滅）。世上的賢士想要通過這些進入佛法，如果不從經論中獲取，那就是違背佛法。而現在談論禪的人，有放蕩錯誤，互相效仿，胡亂引用空洞的言語而忽略方便法門，顛倒真實，使自己和他人陷入迷途。還有人只談論本體而忽略作用，不知道本體和作用是片刻也不能分離的，分離了就偏離了正道。這是世上最大的禍患。我的朋友琛上人就不是這樣。他觀察經書，領悟般若的含義；閱讀論著，喜悅三觀（空觀、假觀、中觀）的道理。日夜服習，並且身體力行。有來求教的人，他就為他們講說。跟隨他而受到教化的人，都知道佛的偉大，佛法的廣博，菩薩大士的雄偉。修習佛法的人知道一切都是空性的，執著于虛無的人是有障礙的。像這樣，就和那些增上慢（adhimana，未得謂得，未證謂證）的人不一樣了。不同於這種人而能夠免於這種名聲的，我是沒有的。他將要弘揚佛法，傳播到遠方，所以喜歡遊歷。從京師而來，又向南前往桂林，不知道他的終點在哪裡。我厭惡世上那些安逸放縱的人，喜歡那些邪門歪道而不接受正法，所以為他寫了這篇序。
《送元皓師序》說：中山人劉禹錫，是明察誠信的人。不瞭解人的真實情況，從不輕易發表意見；一旦發表意見，就一定會切中要害。元皓師住在武陵已經很多年了，與...
【English Translation】 English version: Yue Pi employed men of letters to embellish his administration, ordering people to diligently follow the teachings of the sages and to respect and revere Buddhist affairs everywhere. Your Reverence's journey there is intended to integrate Confucianism and Buddhism, propagate the Dharma, and dispel people's doubts. Then, disregarding the gifts of humble clothing and the gatherings for charitable donations, you will proceed. Why not collect your poems to illuminate your footsteps? The writings of Wei Chang (Wang Rong) and De Lian (Fan Yun), can they alone be passed down for a thousand years? I hope to slightly exercise the duty of gathering local customs and thereby understand the sentiments of the people of Zheng.
The 'Preface to Sending the Venerable Chen on a Southern Journey' states: The Buddha's traces have long departed from the world, and what remains are the Buddha's words. The words that are recorded are the Sutras, and those that assist the Sutras to perfect them are the Shastras (treatises). Of the Sutras and Shastras that have been transmitted, not even one in a hundred remains. However, the Buddha's teachings are complete. The most important of the Dharma is Prajna (wisdom), and the greatest of the Sutras is Nirvana (extinction). The virtuous scholars of the world who wish to enter the Dharma through these must obtain it from the Sutras and Shastras, otherwise they will be acting contrary to the Dharma. But those who speak of Chan (Zen) today are often loose and mistaken, imitating each other, recklessly quoting empty words and neglecting skillful means, reversing the truth, and causing themselves and others to fall into delusion. There are also those who only talk about the essence and neglect the function, not knowing that the two cannot be separated for even a moment; to separate them is to deviate from the right path. This is the greatest calamity in the world. My friend, the Venerable Chen, is not like this. He observes the Sutras and understands the meaning of Prajna; he reads the Shastras and delights in the principles of the Threefold Contemplation (emptiness, provisional existence, and the middle way). He practices diligently day and night, and puts it into practice. When people come to him for instruction, he explains it to them. Those who follow him and are transformed all know the greatness of the Buddha, the vastness of the Dharma, and the magnificence of the Bodhisattvas. Those who cultivate the Dharma know that everything is empty, and those who cling to emptiness are obstructed. In this way, he is different from those with Adhimana (false arrogance). I have no one who is different from this kind of person and can avoid this reputation. He will propagate the Dharma and spread it to distant places, so he likes to travel. He came from the capital and is now heading south to Guilin, and I do not know where his final destination will be. I detest those who are comfortable and indulgent in the world, who like those heterodox ways and do not accept the true Dharma, so I wrote this preface for him.
The 'Preface to Sending Master Yuan Hao' states: Liu Yuxi of Zhongshan is a man of discernment and integrity. He never speaks without understanding the truth of a matter; once he speaks, he always hits the mark. Master Yuan Hao has lived in Wuling for many years, and...
劉游久且昵。持其詩與引而來。余視之。申申其言。勤勤其思。其為知而言也信矣。余觀近世之為釋者。或不知其道。則去孝以為達。遺情以貴虛。今元皓衣粗而食菲。病心而墨貌。以其先人葬未返其土。無族屬以移其哀行。求仁者以冀終。其心勤而為逸。遠而為近。斯蓋釋之知道者歟。釋之書有大報恩七篇。咸言由孝而極其業。世之蕩誕慢訑者雖為其道。而好違其書。于元皓師吾見其不違且與儒合也。元皓。陶氏子。其上為通侯。為高士。為儒。先資其儒故不敢忘孝。跡其高故為釋。承其侯故能與達者游。其來而從吾也。觀其為人益見劉明且信。故又與之言。重序其事。
子厚又送方及師序曰。代之遊民學文章不能秀髮者。則假浮圖之形以為高。其學浮圖不能愿懿者。則又托文章之流以為放。以故為文章浮圖率皆縱誕亂雜。世亦寬而不誅。今有方及師者獨不然。處其伍介然不逾節。交於物衝然不茍狎。遇達士述作。手輒繕錄複習而不懈。行其法不以自怠。至於踐青折萌泛席灌手。雖小教戒未嘗肆其心。是固異乎假託為者也。薜道州劉連州文儒之擇也。館焉而備其敬。歌焉而致其辭。夫豈貸而濫歟。余用是得不繫其說以告於他好事者。
又送玄舉上人歸幽泉寺序曰。佛之道大而多容。凡有志乎物外而恥制
【現代漢語翻譯】 現代漢語譯本：劉游（Liu You）與元皓（Yuan Hao）相交甚久且關係親密。劉游拿著元皓的詩和自序來拜訪我。我讀了他的詩序，感到他言辭懇切，思慮周詳，確實是瞭解元皓的人才會說出這樣的話。我觀察當今時代那些學佛的人，有的不明白佛法的真諦，就拋棄孝道來標榜通達，捨棄情感來追求虛無。如今元皓身穿粗布衣裳，吃著粗茶淡飯，以憔悴的面容示人，是因為他的先人埋葬后尚未歸返故土，又沒有親族可以分擔他的哀思，所以尋求仁人志士的幫助，希望能夠最終安葬先人。他的用心是勤勉而爲了安逸，捨棄遠方而爲了親近，這大概就是懂得佛法真諦的人吧。佛經中有《大報恩經》七篇，都說要從孝道出發才能成就佛業。世上那些放蕩不羈、傲慢自誇的人，雖然身在佛門，卻喜歡違背佛經的教義。但在元皓身上，我看到了他沒有違背佛經，而且與儒家的思想相合。元皓是陶氏的後代，他的先輩中有被封為通侯的，有隱居的高士，也有儒者。因為他先接受了儒家的教育，所以不敢忘記孝道；因為他繼承了高士的風範，所以選擇了出家；因為他出身於侯門，所以能夠與通達的人交往。他來跟隨我學習，觀察他的為人，更加覺得劉游的眼光是明智而可信的。所以我也要為他寫一篇序，再次闡述這件事。 柳宗元又寫了《送方及師序》說：當今那些遊手好閒之輩，學習寫文章卻不能寫出優秀的作品，就假借出家人的身份來抬高自己；那些學習佛法卻不能達到高尚境界的人，又依託文章的浮華來放縱自己。因此，寫文章的和出家的人，大多放縱不羈，混亂不堪，世人也寬容而不加責罰。如今有位方及師（Fang Ji Shi），卻與他們截然不同。身處僧侶的行列，卻嚴守戒律，不逾越規矩；與人交往，態度謙沖，不隨便親近。遇到有學識的人寫作，總是親手抄錄，反覆學習，從不懈怠。修行佛法，從不懈怠。即使是踐青、折萌、泛席、灌手這些細小的戒律，也從不放縱自己的心思。這確實與那些假借出家身份的人不同。薜道州（Xue Daozhou）和劉連州（Liu Lianzhou）都是文人儒士中的佼佼者，他們讓方及師住在自己的館舍，並以禮相待；請他唱歌，並獻上辭賦。難道是隨便施捨，濫竽充數嗎？因此，我不得不寫下這些話，告訴其他愛好此事的人。 柳宗元又寫了《送玄舉上人歸幽泉寺序》說：佛法博大精深，包容萬象，凡是有志於追求世俗之外的事物，又以受到約束為恥辱的人，都可以進入佛門。
【English Translation】 English version: Liu You and Yuan Hao (Yuan Hao, meaning 'Original Brightness') have been acquainted for a long time and are very close. Liu You brought Yuan Hao's poem and preface to me. I read his preface and felt that his words were earnest and his thoughts were thorough. It is indeed someone who understands Yuan Hao who would say such things. I observe that those who study Buddhism in this era, some do not understand the true meaning of Buddhism, so they abandon filial piety to flaunt their understanding, and abandon emotions to pursue emptiness. Now Yuan Hao wears coarse clothes and eats simple meals, showing a haggard face, because his ancestors have not yet returned to their homeland after burial, and he has no relatives to share his sorrow, so he seeks the help of benevolent people, hoping to finally bury his ancestors. His intention is diligent but for ease, abandoning the distant for the near. This is probably someone who understands the true meaning of Buddhism. There are seven chapters in the Buddhist scriptures called 'Great Repaying Kindness Sutra', all of which say that one must start from filial piety to achieve Buddhist practice. Those who are dissolute, arrogant, and boastful in the world, although they are in Buddhism, like to violate the teachings of the Buddhist scriptures. But in Yuan Hao, I saw that he did not violate the Buddhist scriptures, and his thoughts are in line with Confucianism. Yuan Hao is a descendant of the Tao family. Among his ancestors were those who were enfeoffed as marquises, hermits, and Confucian scholars. Because he first received a Confucian education, he did not dare to forget filial piety; because he inherited the style of hermits, he chose to become a monk; because he came from a noble family, he was able to associate with enlightened people. He came to follow me to study, and observing his character, I felt even more that Liu You's vision was wise and trustworthy. Therefore, I also want to write a preface for him, to reiterate this matter. Liu Zongyuan also wrote 'Preface to Sending Off Master Fang Ji', saying: 'Those idlers of today who study writing but cannot produce excellent works, borrow the identity of monks to elevate themselves; those who study Buddhism but cannot reach a noble state, rely on the superficiality of writing to indulge themselves. Therefore, those who write and those who are monks are mostly dissolute and chaotic, and the world is tolerant and does not punish them. Now there is Master Fang Ji (Fang Ji Shi, meaning 'Square and Timely Master'), who is different from them. Being among the monks, he strictly observes the precepts and does not overstep the rules; when interacting with people, he is humble and does not casually become intimate. When he encounters scholars writing, he always copies them by hand, studies them repeatedly, and never slacks off. He practices Buddhism and never slacks off. Even for minor precepts such as treading on green shoots, breaking sprouts, floating on mats, and washing hands, he never indulges his mind. This is indeed different from those who pretend to be monks. Xue Daozhou (Xue Daozhou, a place name) and Liu Lianzhou (Liu Lianzhou, a place name) are both outstanding among men of letters and Confucian scholars. They let Fang Ji live in their residences and treated him with courtesy; they asked him to sing and offered him lyrics. Could it be that they were giving alms casually and filling the ranks?' Therefore, I have to write these words to tell others who are interested in this matter. Liu Zongyuan also wrote 'Preface to Sending Off the Venerable Xuan Ju Returning to Youquan Temple', saying: 'The Buddha's teachings are vast and all-encompassing, and anyone who aspires to pursue things beyond the mundane world and is ashamed of being constrained can enter Buddhism.'
於世者則思入焉。故有㒵而不心。名而異行。剛狷以離偶。紆舒以縱獨。其狀類不一而皆童發毀服以游於世。其孰能知之。今所謂玄舉者。其視瞻容體未必盡思跡佛。而持詩句以來求余。夫豈恥制於世而有志乎物外者耶。夫道獨而跡狎則怨。志遠而形羈則泥。幽泉山。山之幽也。閑其志而由其道。以遁而樂。足以去二患。舍是又何為耶。既曰為予來。故於其去不可以不告也。
論曰。子厚贈諸僧之序。篇篇無非以佛祖之心為心。故其于文暢稱古高僧心交遊公卿名士。于琛序嫉逃禪趣寂而脫略方便。于皓序推原吾道本乎孝而與儒合。于方及譏業文而昧己。于玄舉誡竊服而茍安。是皆深救時弊有補於宗教。凡吾人當代主法亦未必深思偉慮宏范真風委曲如此。嗚呼。古今搢紳作者以翰墨外護法門。如子厚之通亮典則誠未之有也。
十五年正月。帝服金丹燥悶。內豎畏誅而深宮秘䆳。故有不測之禍。資治通鑑曰。憲宗聦明果決得於天性。選任忠良延納善謀。師老財屈異論輻輳而不為之疑。盜發都邑屠害元戎而不為之懼。卒能取靈夏清劍南誅淅西俘澤路。平淮南。復齊魯。於是天下深根固蒂之盜。皆狼顧鼠拱納質效地稽顙入朝。百年之憂一旦廓然矣。然怠於防微。變生肘腋。悲夫。
長慶二年。白居易由中書
【現代漢語翻譯】 現代漢語譯本：那些身處世俗的人則思考如何融入其中。因此，有些人外表像僧人卻沒有向佛之心，徒有名號卻行為怪異，剛愎自用、孤僻乖張以求與世俗疏遠，委曲求全、放縱自我以求獨善其身。他們的形態各異，但都剃著光頭、穿著僧服遊走於世間，又有誰能真正瞭解他們呢？現在那些所謂的『玄舉』（玄舉：指行為怪異的僧人），他們的眼神舉止未必都傚法佛陀，卻拿著詩句來向我求取名聲。這難道不是既不以受世俗約束為恥，又沒有超脫世俗的志向嗎？如果道行孤高卻行為庸俗，就會招致怨恨；志向遠大卻形體受束縛，就會陷入困境。幽泉山（幽泉山：山名）是山中最幽靜的地方，在那裡可以放飛志向，遵循正道，以隱遁來獲得快樂，這樣就足以避免這兩種禍患。既然說是為我而來，那麼對於他們的離去，我不能不有所告誡。
評論說：柳宗元贈送給僧侶的序言，每一篇都無不以佛祖的心為心。所以在《文暢序》中，他稱讚古代高僧與公卿名士交往；在《琛序》中，他批評那些逃避禪修、追求寂滅，而忽略了方便法門的人；在《皓序》中，他推究本源，認為佛道與儒家的孝道相合；在《方及序》中，他譏諷那些只注重文章寫作而忽略自身修行的人；在《玄舉序》中，他告誡那些竊取僧人服飾而茍且偷安的人。這些都是深刻地匡救時弊，對宗教有所補益。我們這些當代主持佛法的人，也未必能像柳宗元這樣深思熟慮、具有宏大的見識和純正的風範。唉！古往今來的士大夫用文章來護持佛法，像柳宗元這樣通達明亮、堪稱典範的，實在是沒有啊。
（唐憲宗）十五年正月，皇帝服用金丹後感到煩躁鬱悶，宦官們害怕被誅殺而深宮秘不發喪，因此發生了不可預測的禍事。《資治通鑑》記載：憲宗（憲宗：唐憲宗）天性聰慧果斷，選拔任用忠良，採納好的建議，即使在軍隊疲憊、財政困窘、出現各種不同意見的時候，他也不會因此而動搖；即使發生盜賊攻打都城、殺害元帥的事情，他也不會因此而恐懼。最終他能夠收復靈夏，平定劍南，誅滅浙西，俘虜澤潞，平定淮南，收復齊魯。於是，天下那些根深蒂固的盜賊，都像狼一樣回頭看，像老鼠一樣拱手投降，獻出土地，叩頭入朝。百年的憂患，一下子就消除了。然而，由於疏於防範細微之處，變故發生在身邊。可悲啊。
長慶二年，白居易（白居易：唐代詩人）由中書舍人
【English Translation】 English version: Those who are in the world think about how to integrate into it. Therefore, some people look like monks but have no heart for Buddhism, having only a name but acting strangely, being stubborn and eccentric to distance themselves from the world, compromising and indulging themselves to seek self-perfection. Their forms are different, but they all have shaved heads and wear monk's robes, wandering in the world, and who can truly understand them? Now, those so-called 'Xuan Ju' (玄舉: referring to monks with strange behavior), their eyes and gestures may not all imitate the Buddha, but they come to me with poems to seek fame. Isn't this neither ashamed of being bound by the world, nor having the ambition to transcend the world? If one's conduct is noble but one's behavior is vulgar, it will lead to resentment; if one's ambition is lofty but one's body is bound, one will fall into difficulties. Youquan Mountain (幽泉山: mountain name) is the most secluded place in the mountains, where one can let go of one's ambition and follow the right path, using seclusion to gain happiness, which is enough to avoid these two misfortunes. Since they say they came for me, I cannot but give them some advice about their departure.
The commentary says: Liu Zongyuan's prefaces to the monks, each one is based on the heart of the Buddha. Therefore, in the 'Preface to Wen Chang', he praised the ancient eminent monks for their interactions with high officials and famous scholars; in the 'Preface to Chen', he criticized those who escaped Zen meditation, pursued silence, and neglected the expedient methods; in the 'Preface to Hao', he traced the origin and believed that Buddhism and Confucian filial piety were in harmony; in the 'Preface to Fang Ji', he satirized those who only focused on writing articles and neglected their own practice; in the 'Preface to Xuan Ju', he warned those who stole monks' clothing and lived in ease. These are all profound remedies for the evils of the time, and are beneficial to religion. We, the contemporary masters of the Dharma, may not be able to think so deeply, have such great insights, and have such a pure style as Liu Zongyuan. Alas! Throughout history, scholars have used articles to protect the Dharma, but there has never been anyone as knowledgeable and exemplary as Liu Zongyuan.
In the fifteenth year of (Emperor Xianzong of Tang) Zhengyue, the emperor felt irritable and depressed after taking Jindan (金丹: alchemical elixir), and the eunuchs were afraid of being executed and secretly concealed the funeral in the deep palace, so an unpredictable disaster occurred. The Zizhi Tongjian (資治通鑑: Comprehensive Mirror to Aid in Governance) records: Emperor Xianzong (憲宗: Emperor Xianzong of Tang) was intelligent and decisive by nature, selected and appointed loyal and good people, and adopted good suggestions. Even when the army was tired, the finances were in trouble, and there were various different opinions, he would not be shaken by this; even if thieves attacked the capital and killed the marshals, he would not be afraid of this. In the end, he was able to recover Lingxia, pacify Jiannan, kill Zhexi, capture Zelu, pacify Huainan, and recover Qilu. Therefore, the deep-rooted thieves in the world all looked back like wolves, surrendered like mice, offered land, and kowtowed to enter the court. The worries of a hundred years were eliminated at once. However, due to negligence in preventing minor matters, changes occurred around him. How sad.
In the second year of Changqing, Bai Juyi (白居易: Tang Dynasty poet) from Zhongshu Sheren
舍人出為杭州刺史。聞鳥窠和尚道德。枉駕見之。時鳥窠因長松槃屈如蓋遂棲止其上。居易問曰禪師住處甚危險。師曰太守危險尤甚。曰弟子位鎮江山何險之有。師曰。薪火相交識浪不停。得非險乎。又問如何是佛法大意。師曰諸惡莫作眾善奉行。居易曰三歲孩兒也解恁么道。師曰。三歲孩兒雖說得。八十老翁行不得。居易欽嘆而去。自是數從之聞道。
是歲穆宗遣左街僧錄靈阜赍詔起汾陽無業禪師赴闕。阜至宣詔畢。稽首無業足下白曰。主上此度恩旨不同。愿師起赴。無以他詞固避也。業笑曰。貧道何德。累煩人主。汝可先行。吾即往矣。遂沐浴淨髮。至中夕告門人惠愔等曰。汝曹見聞覺知之性。與太虛同壽。不生不滅。一切境界本自空寂。無一法可得。迷者為不了故即被境惑。一為境惑流轉不窮。汝等當知心性本自有之。非因造作。猶如金剛不可破壞。一切諸法如影如響無有實者。故經云。唯有一事實。餘二即非真。常了一切空。無一法當情。是諸佛用心處。汝等勤而行之。言訖端坐而逝。阜回奏其事。帝欽嘆久之。嘗有僧問。十二分教流於此土。得道果者非止一二。云何祖師西來別唱玄宗。直指人心見性成佛。只如上代高僧並淹貫九流洞明三藏。如生肇融睿等豈得不知佛法耶。師曰。諸佛不曾出世。亦無
【現代漢語翻譯】 現代漢語譯本： 舍人被任命為杭州刺史。聽說鳥窠和尚（Niǎo Kē Héshàng，字面意思是鳥巢和尚，指代該和尚常在樹上棲息）的道德高尚，於是前往拜見。當時鳥窠和尚因為長松的樹枝盤曲如傘蓋，便棲息在上面。居易（Jūyì，指白居易，即舍人）問道：『禪師住的地方很危險啊。』禪師說：『太守的處境更加危險。』居易說：『我身居要職，鎮守江山，有什麼危險呢？』禪師說：『慾望像薪柴和火焰一樣相互助長，認識的波浪永不停息，這難道不危險嗎？』又問：『什麼是佛法的大意？』禪師說：『諸惡莫作，眾善奉行。』居易說：『三歲小孩也懂得這麼說。』禪師說：『三歲小孩雖然說得出，八十歲老翁卻做不到。』居易欽佩讚歎，告辭而去。從此以後多次向他請教佛法。 這一年，穆宗皇帝派遣左街僧錄靈阜（Líng Fù，人名）帶著詔書去請汾陽無業禪師（Fényáng Wúyè Chánshī，人名）到京城。靈阜到達后，宣讀完詔書，向無業禪師的腳下叩拜說：『皇上這次的恩旨不同以往，希望禪師能夠前往，不要再用其他理由推辭了。』無業禪師笑著說：『貧僧有什麼德行，多次麻煩皇上。你可以先走，我隨後就到。』於是沐浴凈身，到了半夜，告訴門人惠愔（Huì Yīn，人名）等人說：『你們的見聞覺知之性，與太虛空同壽，不生不滅。一切境界本來就是空寂的，沒有一法可以得到。迷惑的人因為不瞭解這個道理，就被外境迷惑。一旦被外境迷惑，就會流轉不休。你們應當知道，心性本來就存在，不是因為造作而產生的。就像金剛一樣，不可破壞。一切諸法如影子和回聲一樣，沒有實體。所以經書上說：『唯有一真實事，餘二即非真。』常常瞭解一切皆空，沒有一法可以執著。這就是諸佛用心之處，你們要勤奮地修行。』說完就端坐而逝。靈阜回去稟告了這件事，皇帝欽佩讚歎了很久。曾經有僧人問道：『十二分教（Shíèrfēn Jiào，佛教經典的不同分類）流傳到這裡，得道的人不止一兩個，為什麼祖師西來（Zǔshī xī lái，指達摩祖師從西方來到中國）要另外宣揚玄妙的宗旨，直指人心，見性成佛？像上代的高僧，都精通九流，洞明三藏（Sānzàng，佛教經典的總稱），像生肇（Shēng Zhào，人名）、融睿（Róng Ruì，人名）等人，難道不知道佛法嗎？』禪師說：『諸佛不曾出世，也沒有』
【English Translation】 English version: A certain official was appointed as the Prefect of Hangzhou. Having heard of the virtuous conduct of Monk Niaoke (Niǎo Kē Héshàng, literally 'Bird's Nest Monk,' referring to the monk's habit of dwelling in trees), he paid him a visit. At that time, Monk Niaoke resided on a long pine tree, its branches curving like a canopy. The official Juyi (Jūyì, referring to Bai Juyi, the official) asked, 'Venerable Master, your dwelling place is very dangerous.' The Master replied, 'Prefect, your situation is even more dangerous.' The official said, 'I hold a high position, guarding the realm. What danger is there?' The Master said, 'Desires fuel each other like firewood and flames, and the waves of perception never cease. Is this not dangerous?' He further asked, 'What is the essence of the Buddha-dharma?' The Master said, 'Abstain from all evil, practice all good.' The official said, 'A three-year-old child also knows how to say that.' The Master replied, 'A three-year-old child may be able to say it, but an eighty-year-old elder may not be able to practice it.' The official admired and praised him, then took his leave. From then on, he frequently sought teachings from him. That year, Emperor Muzong dispatched Ling Fu (Líng Fù, a personal name), the Left Street Monastic Registrar, with an imperial decree to summon Chan Master Wuye of Fenyang (Fényáng Wúyè Chánshī, a personal name) to the capital. Upon arriving, Ling Fu read the decree and bowed at Master Wuye's feet, saying, 'This time, the Emperor's grace is different from before. I hope the Master will go and not refuse with other excuses.' Master Wuye smiled and said, 'What virtue do I, a poor monk, possess to trouble the Emperor so much? You may go ahead; I will follow shortly.' Thereupon, he bathed and purified himself. At midnight, he told his disciples Hui Yin (Huì Yīn, a personal name) and others, 'Your nature of seeing, hearing, knowing, and perceiving is coexistent with the vast emptiness, neither arising nor ceasing. All realms are inherently empty and still, and there is not a single dharma to be attained. Those who are deluded are confused by external circumstances because they do not understand this. Once confused by external circumstances, they will transmigrate endlessly. You should know that the nature of mind is inherently present, not created. It is like diamond, indestructible. All dharmas are like shadows and echoes, without substance. Therefore, the sutra says, 'Only one reality exists; the other two are not true.' Always understand that everything is empty, and there is not a single dharma to cling to. This is where all Buddhas focus their minds. You must diligently practice it.' Having spoken, he sat upright and passed away. Ling Fu returned and reported the matter. The Emperor admired and praised him for a long time. Once, a monk asked, 'The Twelve Divisions of Teachings (Shíèrfēn Jiào, different classifications of Buddhist scriptures) have spread to this land, and those who have attained the Way are not just one or two. Why did the Patriarch come from the West (Zǔshī xī lái, referring to Bodhidharma coming from the West) to proclaim a separate, profound doctrine, directly pointing to the human mind, seeing one's nature, and becoming a Buddha? Like the eminent monks of previous generations, they were all well-versed in the Nine Schools and thoroughly understood the Three Baskets (Sānzàng, the general term for Buddhist scriptures). How could people like Sheng Zhao (Shēng Zhào, a personal name) and Rong Rui (Róng Ruì, a personal name) not know the Buddha-dharma?' The Master said, 'The Buddhas have never appeared in the world, nor is there'
一法與人。但隨病施方。遂有十二分教。如將密果換苦萌蘆。淘汝諸人業根。都無實事。神通變化及百千三昧門。化彼天魔外道。福智二嚴為破執有滯空之見。若不會道及祖師意。論什麼生肇融睿。如今天下解禪解道如河沙數。說佛說心有百千億。纖塵不去未免輪迴。思念不忘盡從沉墜。如斯之類尚不識業果。妄謂上流。並他先德但言觸目無非佛事。舉足皆是道場。原其所習不如一個五戒十善。凡夫觀其發言。嫌他二乘十地菩薩。且醍醐上味為世珍奇。遇斯等人翻成毒藥。南山尚不許呼為大乘。學語之流爭鋒唇吻之間。鼓論不根之事。並他先德誠實苦哉。只如野逸高人猶解枕流漱石棄其榮祿。亦有安國理民之謀。徴而不起。況我禪宗途路。且別看他古德道人得意之後。茅茨石室向折腳鐺子里煮飯吃過三十二十年。名利不幹懷。財寶不繫念。大忘人世。隱跡巖叢。君王命而不來。諸侯請而不赴。豈同時輩貪名愛利汩沒世途。如短販人有少希求而忘大果。十地諸聖玄通佛理豈不如一個博地凡夫。實無此理。他說法如雲如雨。猶被佛呵見性如隔羅縠。只為情存聖量見在因果。未能逾越聖情過諸影跡。先賢古德碩學高人。博達古今洞明教綱。蓋為識學詮文水乳難辨。不明自理念靜求真。嗟乎得人身者如爪甲上土。失人身者如大
地土。良可傷惜。設悟理之者有一知半解不知是悟中之則入理之門。便謂永脫世累。輕忽上流。致使心漏不盡。理地不明。空到老死無成。虛延歲月。且聰明不能敵生死。干慧未免輪迴共。兄弟論實不論虛。只這口食身衣儘是欺賢罔聖求得將來。他心慧眼觀之如飲膿血相似。總須償他始得。阿那個是有道果自然感得他信施來。學般若菩薩不得自謾。如冰凌上行。劍刃上走。臨終之時一毫凡聖情量不盡。纖塵思念不忘。隨念受生。輕重五陰。向驢胎馬腹裡托質。泥犁鑊湯里煮炸一遍了。從前記持憶想見解智慧都盧一時失卻。依前再為螻蟻。從頭又作蚊䗈。雖是善因而招惡果。且圖個什麼。兄弟只為貪慾成性。二十五有向腳跟下繫著。無成辨之期。祖師觀此土眾生有大乘根性。惟傳心印指示迷情。得之者即不揀凡之與聖。愚之與智。且多虛不如少實。大丈夫兒如今直下休去歇去。頓息萬緣。越生死流。迥出常格。靈光獨照。物累不拘。巍巍堂堂三界獨步。何必身長丈六紫磨金輝。項佩圓光廣長舌相。以色見我是行邪道。設有眷屬莊嚴不求自得。山河大地不礙眼光。得大總持一聞千悟。都不希求一餐之直。汝等諸人儻不如是。祖師來至此土非常。有損有益。有益者千萬人中澇漉一個半個堪為法器。有損者如前已明。從他依三
【現代漢語翻譯】 現代漢語譯本 土地啊，真是令人惋惜。假設領悟真理的人只理解了一知半解，不知道這是悟道中的法則和進入真理之門。便自認為永遠擺脫了世俗的拖累，輕視上進。導致心中的漏洞沒有完全填補，對真理的理解不夠透徹。最終空活到老，一事無成，虛度光陰。而且聰明才智無法戰勝生死，干慧（指缺乏實證的智慧）也無法避免輪迴。各位同修，我們應該務實而不是務虛。僅僅是每天的吃穿用度，都充滿了欺騙聖賢的行為，才求得未來的供給。有他心通和慧眼的人看來，這些東西就像膿血一樣令人作嘔。總有一天要償還的。哪一種是有道之人，自然能感得信徒的供養？學習般若菩薩之道，不能自欺欺人。要像在薄冰上行走，在刀刃上奔跑一樣謹慎。臨終的時候，如果還有一絲凡夫或聖人的情執沒有斷盡，一絲細微的思念沒有忘記，就會隨著念頭去受生。根據五陰的輕重，可能在驢胎馬腹裡投胎，或者在地獄的油鍋里被煎炸。以前所記憶、想像、見解和智慧，都會一時全部喪失。依舊再次變成螻蟻，重新又變成蚊蟲。雖然是善因而招致惡果，那又圖個什麼呢？各位同修，只是因為貪慾成了習性，二十五有（指三界中的二十五種存在狀態）就像繩子一樣繫在腳跟下，沒有解脫的時候。祖師看到這片土地上的眾生具有大乘根性，所以只傳授心印，指示迷情。得到心印的人，就不分凡夫還是聖人，愚笨還是聰明。寧可少而精，也不要多而虛。大丈夫應該當下放下，停止一切活動，頓然止息一切因緣，超越生死輪迴，超脫于常人的格局。靈光獨自照耀，不受外物的束縛。巍峨莊嚴，在三界中獨步。何必追求身長一丈六尺，紫磨金色的光輝，脖子上佩戴圓光，擁有廣長舌相呢？如果以色相來看我，那就是走入了邪道。即使有眷屬的莊嚴，也不需要刻意追求就能自然得到。山河大地不會阻礙眼光。得到大總持，一聽就能領悟千般道理。都不稀罕一頓飯的價值。你們這些人如果不是這樣，祖師來到這片土地，就非常不值得。有損失也有益處。有益處的是，千萬人中才能撈出一個半個可以成為法器的人。有損失的情況，就像前面已經說清楚的。聽任他們依據三...
【English Translation】 English version The land, it is truly a pity. Suppose one who understands the truth only comprehends a smattering, not knowing that this is the law within enlightenment and the gate to entering truth. Then they claim to be forever free from worldly burdens, neglecting to strive upwards. This leads to the imperfections in their heart not being completely filled, and their understanding of the true nature of reality remaining unclear. In the end, they live in vain until old age, accomplishing nothing, and wasting their years. Moreover, cleverness cannot defeat birth and death, and dry wisdom (wisdom without realization) cannot avoid the cycle of reincarnation. Brothers, let us be practical rather than empty. Merely the food and clothing we consume daily are filled with actions that deceive the wise and saints, only to seek future provisions. To those with clairvoyance and wisdom eyes, these things are like drinking pus and blood, causing disgust. Eventually, we must repay them. Which one is a virtuous person who naturally receives offerings from believers? In learning the way of the Prajna Bodhisattva, one must not deceive oneself. One must be as cautious as walking on thin ice or running on the edge of a sword. At the time of death, if even a trace of attachment to the mundane or the sacred remains, or if even a subtle thought is not forgotten, one will be reborn according to that thought. Depending on the weight of the five skandhas (form, feeling, perception, mental formations, and consciousness), one may be reborn in the womb of a donkey or a horse, or be boiled and fried in the cauldrons of hell. All the memories, imaginations, views, and wisdom from before will be lost at once. One will again become an ant, and once again become a mosquito. Although it is a good cause that brings about bad results, what is the point? Brothers, it is only because greed has become a habit that the twenty-five existences (the twenty-five realms of existence in the three realms) are tied to our heels, with no hope of liberation. The Patriarchs saw that the beings of this land have the potential for the Great Vehicle (Mahayana), so they only transmit the mind seal, pointing out the deluded mind. Those who receive the mind seal do not distinguish between the ordinary and the holy, the foolish and the wise. It is better to have less that is real than more that is empty. A great man should immediately let go, cease all activities, and instantly stop all conditions, transcending the cycle of birth and death, and rising above the ordinary. The spiritual light shines alone, unconstrained by external things. Majestic and dignified, he walks alone in the three realms. Why seek a body sixteen feet tall, with the radiance of purple-gold, wearing a halo around the neck, and possessing a broad and long tongue? If you see me through form, you are walking a heretical path. Even if there is the adornment of family, it will be obtained naturally without seeking. Mountains and rivers will not obstruct the light of the eyes. Having obtained the Great Dharani, one will understand a thousand things upon hearing one. One will not crave even the value of a single meal. If you are not like this, then the Patriarch's coming to this land is not worthwhile. There is loss and there is benefit. The benefit is that among thousands of people, only one and a half can be found who are worthy vessels of the Dharma. The loss is as has been explained before. Let them rely on the three...
乘教法修行。不妨卻得四果三賢進修之分。所以先德云。了即業障本來空。未了應須償宿債。師憲宗．穆宗兩朝凡三詔不赴。既沒。賜謚大達禪師。
論曰。虎溪遠公不見晉安帝。汾陽無業以死違穆宗之命。□世雷同以為美談。然彼二師豈固守一往者耶。其志必謂出見明君有補於教尚何歉哉。不俟駕行矣。如不足有為。徒以名聲相求。宜乎高尚其事。示現出入死生超然無礙之跡以啟人君深遠之信。此當代主法者職也。後世不知此。不能廣大其德業。存去就之分以佐佑大教。徒模胡以抗制。堅臥為高。噫是烏足以大吾宗而語虎溪汾陽哉。
隆興佛教編年通論卷第二十三 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十四
隆興府石室沙門 祖琇 撰
唐
長慶四年。杭州永福寺刊石壁法華經成。相國元稹為之記。其辭曰。按沙門釋慧皎自狀其事云。永福寺一名孤山寺。在杭州錢塘湖心孤山上。石壁法華經在寺之中。始以元和十二年嚴休復為刺史時慧皎萌厥心。卒以長慶四年白居易為刺史時成厥事。上下其石六赤有五寸。長短其石五十七赤有六寸。座周于下。蓋周于石。砌周于堂。凡買工鑿經六萬九千有二百五十錢。十經之數既畢。又
【現代漢語翻譯】 現代漢語譯本： 依循乘教法修行，未嘗不能獲得四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）三賢（十住、十行、十回向）進修的份位。所以前代高僧說：『了悟了，業障本來就是空；未了悟，就應當償還宿世的債務。』師父在憲宗、穆宗兩朝，總共三次被詔見都不赴約。去世后，朝廷賜謚號為大達禪師。 評論說：虎溪遠公（慧遠大師）不見晉安帝，汾陽無業（無業禪師）以死來違抗穆宗的命令，世人雷同地認為這是美談。然而這兩位大師難道是固守一種做法的人嗎？他們的心志必定認為，出仕見到賢明的君主，如果對佛教有補益，又有什麼可遺憾的呢？不必等到皇帝的車駕出行。如果認為這樣做不足以有所作為，只是因為名聲而被求見，就應該高尚其事，示現出入生死超然無礙的跡象，以此來啓發君主深遠的信心。這才是當代主持佛法者的職責啊。後世的人不明白這個道理，不能夠廣博他們的德行和事業，在存留和離去之間做出選擇來輔助和佑護佛教大業，只是模模糊糊地抗拒，堅決隱居不出就被認為是高尚。唉！這怎麼能夠光大我們的宗門，而與虎溪遠公、汾陽無業相提並論呢？ 隆興佛教編年通論卷第二十三 卍新續藏第 75 冊 No. 1512 隆興編年通論 隆興佛教編年通論卷第二十四 隆興府石室沙門 祖琇 撰 唐 長慶四年，杭州永福寺刊刻石壁《法華經》完成。宰相元稹為之作記。他的記述說：根據沙門釋慧皎的自述，永福寺又名孤山寺，在杭州錢塘湖心的孤山上。《石壁法華經》就在寺中。開始於元和十二年，嚴休復擔任刺史時，慧皎萌發了這個心願，最終在長慶四年，白居易擔任刺史時完成了這件事。石壁上下高六尺五寸，長短五十七尺六寸。底座環繞在下面，覆蓋著石頭，臺階環繞著殿堂。總共購買材料和僱傭工匠雕刻經文花費了六萬九千二百五十文錢。十部經的數量已經完成，又……
【English Translation】 English version: Practicing according to the teachings of the Vehicle, it is not impossible to attain the stages of the Four Fruits (Srotaapanna, Sakrdagamin, Anagamin, Arhat) and the Three Sages (Ten Dwellings, Ten Practices, Ten Dedications). Therefore, a former virtuous monk said, 'Once enlightened, karmic obstacles are originally empty; if not enlightened, one should repay past debts.' The master was summoned three times during the reigns of Emperor Xianzong and Emperor Muzong, but he did not go. After his death, he was granted the posthumous title of Greatly Attained Zen Master (Da Da Chanshi). The commentary says: Venerable Yuan of Tiger Creek (Huiyuan) did not meet Emperor An of Jin, and Wuye of Fenyang resisted the order of Emperor Muzong with his death. The world uniformly considers these to be admirable tales. However, were these two masters people who rigidly adhered to one approach? Their intention must have been that if appearing before a wise ruler would benefit Buddhism, what would there be to regret? There is no need to wait for the emperor's carriage to arrive. If one believes that doing so would not be effective and is only being sought after for fame, then one should ennoble the matter, demonstrating the signs of being free from the constraints of entering and exiting life and death, in order to inspire deep faith in the ruler. This is the duty of those who uphold the Dharma in this era. Later generations do not understand this principle, and they cannot broaden their virtue and career, making choices between staying and leaving to assist and protect the great cause of Buddhism. They merely resist vaguely, and firmly remaining in seclusion is considered noble. Alas! How can this magnify our school and be compared to Venerable Yuan of Tiger Creek and Wuye of Fenyang? Chronicle of Buddhist Events during the Longxing Era, Volume 23 Supplement to the Buddhist Canon, Volume 75, No. 1512, Chronicle of Events during the Longxing Era Chronicle of Buddhist Events during the Longxing Era, Volume 24 Composed by Zuxiu, a Shramana of the Stone Chamber Temple in Longxing Prefecture Tang Dynasty In the fourth year of the Changqing era, the carving of the Stone Wall Lotus Sutra at Yongfu Temple in Hangzhou was completed. Prime Minister Yuan Zhen wrote a record for it. His record states: According to the account of Shramana Shi Huijiao, Yongfu Temple, also known as Gushan Temple, is located on Gushan Mountain in the heart of West Lake in Hangzhou. The Stone Wall Lotus Sutra is in the temple. It began in the twelfth year of the Yuanhe era when Yan Xiufu was the prefect, and Huijiao conceived this wish, and it was finally completed in the fourth year of the Changqing era when Bai Juyi was the prefect. The stone wall is six feet five inches high and fifty-seven feet six inches long. The base surrounds the bottom, covering the stone, and the steps surround the hall. The total cost of buying materials and hiring craftsmen to carve the scriptures was 69,250 coins. The number of ten scriptures has been completed, and then...
立石為二碑。其一碑凡輸錢于經者。由十而上皆得名于碑。其輸錢之貴者有若杭州刺史嚴休復．中書舍人杭州刺史白居易．刑部郎中湖州刺史崔玄亮．刑部郎中睦州刺史韋文悟．處州刺史韋行立．杭州刺史張韋．御史中丞蘇州刺史李又．御史大夫越州刺史元稹．右司郎中處州刺史陳岵。九刺史之外。搢紳之由杭者若宣慰使庫部郎中知制誥賈餗以降。鮮不附於經石之列。必以輸錢先後為次第。不以貴賤老幼多少為后先。其一碑僧之徒思得聲名。人文其事以自廣。予以長慶二年相先帝。無狀譴于同州。明年徙于會稽。路出於杭。杭民兢相觀睹。白怪問之。皆云非觀宰相。蓋欲觀曩所聞之元白耳。由是僧之徒誤以予為名聲人。相與日夜攻刺史。白乞予文。子觀僧之徒所以經于石。文于碑。蓋欲為不朽。且欲自大其本術。今夫碑既文經既石。而又九諸侯相率貢錢于所事。由近而言之。亦可謂來異宗而成不朽矣。由遠而言。即不知幾萬歲而外。天與地相軋。陰與陽相蕩。火與風相射。名與形相滅。則四海九州皆空中一微塵耳。又安知其朽不朽哉。然而羊叔子識枯樹中舊環。張僧繇世為𥁞師。歷陽之氣至今為城郭。狗一叱而異世。卒不可化鍛之。子學數息則易成。此又性與物相游而終不能兩相忘矣。又安知夫六萬九千之文刻石。永
永因眾姓合成。獨不能為千萬劫含藏之不朽耶。由是思之。則僧之徒得計矣。至於佛書之奧妙。僧當爲余言。余不當為僧言。況斯文止紀于刻石。故不及講貫其義云。
是歲中書令王智興請于泗州置僧尼方等戒壇。于誕聖月度僧。制可。
既而浙西觀察使李德裕奏曰。智興為戒壇泗州。募愿度者每名輸錢二千。則不復勘詰。普加剃落。自淮而右。戶三男則一男剔發。規免徭役。所度無算。臣閱渡江日數百人。蘇常齊民十固八九。儻不禁遏。前至誕月。江淮失丁男數十萬。不為細事也。帝不納。先是憲宗屢有敕。不許天下私度民為僧尼道士。至是智興冒禁陳請。於是細民淆混奔趨剃落。智興因致貲數十萬緡。大為清論鄙之。
時福州古靈神贊禪師。初參百丈。卻回本寺。受業師嘗在窗下看經。蜂子投窗求出。贊見之曰。世界如許廣闊不肯出。鉆它故紙驢年去。其師因置經問曰。汝行腳遇何人而發言如此。贊曰。昨蒙百丈和尚指個歇處。其師於是集眾請升堂說法。贊舉百丈門風曰。靈光獨耀。迥脫根塵。體現真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。其師于言下有省。
大和二年十月。江西觀察使沈傳師奏皇帝誕月請于洪州起方等戒壇度僧資福。制答曰。不度僧尼。累有敕命
【現代漢語翻譯】 永恒的真理是由眾多因緣和合而成。難道它不能成為包含千萬劫而不朽的存在嗎？由此思考，僧侶們的計策就得逞了。至於佛書的奧妙，僧侶應當為我講解，我不應當為僧侶講解。況且這些文字僅僅記錄在石碑上，所以沒有詳細講解其中的含義。
這年中書令王智興請求在泗州設定僧尼方等戒壇（佛教儀式場所），在佛誕月度化僧侶。皇帝批準了。
不久之後，浙西觀察使李德裕上奏說：王智興爲了在泗州設立戒壇，招募願意出家的人，每人交錢兩千，就不再審查追問，普遍給予剃度。從淮河以東，每三戶人家就有一個男子剃髮，以此來規避徭役。所度化的人數不勝數。我看到渡江的人每天有數百人，其中蘇州、常州一帶的百姓佔了十分之八九。如果不加以禁止，等到佛誕月，江淮一帶將會失去數十萬丁男，這不是一件小事啊。皇帝沒有采納他的建議。此前，憲宗皇帝多次下達敕令，不允許天下百姓私自出家為僧尼道士。到這時，王智興冒著禁令陳述請求，於是百姓們混淆不清，奔走著去剃度。王智興因此獲得了數十萬緡（古代貨幣單位）的財富，被清流人士所鄙視。
當時，福州古靈神贊禪師（禪師名號），最初參拜百丈禪師（禪師名號），之後回到本寺。他的受業師父曾經在窗下看經書，一隻蜜蜂撞到窗戶想要飛出去。神贊禪師看到后說：『世界如此廣闊，你不肯出去，卻鉆這破舊的紙張，要到驢年才能出去啊！』他的師父於是放下經書問道：『你遊方參學遇到了什麼人，說出這樣的話？』神贊禪師說：『昨天蒙百丈和尚指點了一個歇息的地方。』他的師父於是召集眾人，請神贊禪師升座說法。神贊禪師舉出百丈禪師的門風說：『靈光獨自照耀，迥然脫離根塵（佛教術語，指感官和外在世界的聯繫）。體現真實恒常的自性，不拘泥於文字。心性沒有污染，本來就是圓滿成就的。只要離開虛妄的因緣，就是如如不動的佛。』他的師父聽了這些話，當下有所領悟。
大和二年十月，江西觀察使沈傳師上奏皇帝，請求在佛誕月于洪州設立方等戒壇（佛教儀式場所）度化僧侶，以此來祈福。皇帝回答說：『不度化僧尼。』已經多次下達敕令。
【English Translation】 Eternal truth is formed by the aggregation of numerous causes and conditions. Can it not become an immortal existence containing countless kalpas (aeons)? Thinking in this way, the monks' plans will succeed. As for the profound mysteries of Buddhist scriptures, the monks should explain them to me, and I should not explain them to the monks. Moreover, these texts are only recorded on stone tablets, so there is no detailed explanation of their meaning.
In this year, Wang Zhixing, the Chancellor of the Secretariat, requested to establish an Ordination Platform for monks and nuns in Sizhou during the Buddha's Birthday month to ordain monks. The Emperor approved.
Soon after, Li Deyu, the Inspector of Zhejiang West, reported: 'Wang Zhixing, in order to establish the Ordination Platform in Sizhou, recruits those willing to become monks, charging each person two thousand coins, without further investigation, and universally granting ordination. East of the Huai River, one man from every three households shaves his head to evade corvée labor. The number of ordained is countless. I see hundreds of people crossing the river every day, of whom eight or nine out of ten are commoners from Suzhou and Changzhou. If this is not prohibited, by the Buddha's Birthday month, Jianghuai will lose tens of thousands of adult males, which is no small matter.' The Emperor did not accept his advice. Previously, Emperor Xianzong had repeatedly issued edicts prohibiting the people from privately becoming monks, nuns, or Taoists. At this time, Wang Zhixing defied the prohibition and made a request, so the people became confused and rushed to be ordained. Wang Zhixing thus obtained hundreds of thousands of strings of cash (ancient currency), which was despised by the pure-minded scholars.
At that time, Chan Master Shenzan of Guling Temple in Fuzhou (name of a Chan master), initially visited Chan Master Baizhang (name of a Chan master), and then returned to his temple. His preceptor was once reading scriptures under the window when a bee bumped into the window trying to get out. Seeing this, Chan Master Shenzan said: 'The world is so vast, yet you refuse to go out, but drill into this old paper; you'll be there until the year of the donkey!' His preceptor then put down the scriptures and asked: 'Whom did you meet on your pilgrimage that made you speak such words?' Chan Master Shenzan said: 'Yesterday, I was fortunate to have Abbot Baizhang point out a place to rest.' His preceptor then gathered the assembly and invited Chan Master Shenzan to ascend the Dharma seat and preach. Chan Master Shenzan cited the style of Baizhang's school, saying: 'The spiritual light shines alone, completely detached from the roots and dust (Buddhist term, referring to the connection between the senses and the external world). It embodies the true and constant nature, not bound by words. The nature of mind is without defilement, originally complete. Just leave behind deluded conditions, and you are the Tathagata (the thus-come one, a title of the Buddha).' Upon hearing these words, his preceptor had an awakening.
In the tenth month of the second year of the Dahe era, Shen Chuanshi, the Inspector of Jiangxi, reported to the Emperor, requesting to establish an Ordination Platform in Hongzhou during the Buddha's Birthday month to ordain monks for the purpose of seeking blessings. The Emperor replied: 'Do not ordain monks and nuns.' There have been repeated edicts.'
。傳師忝為方面。違禁申請。宜罰俸料一月。
論曰。唐太宗即位。首議頻赦乃忠良之害。予謂國家橫恩普度。亦非法門之利也。昔元魏末泛度僧尼至數百萬。卒有周武之禍。敬宗時王智興規利度僧。亦致會昌之厄。唯太宗．玄宗．憲宗三世絕不許私度僧尼。彼于吾道豈有靳惜而不盡顯揚哉。蓋患乎氾濫猥[薜/手]茍安衣食者。徒玷明德而無補於教也。故貞觀．開元間高僧為帝師友者比比有之。豈非法門尊貴。不冗不濫而致然歟。諺曰物稀則貴。第使後來有繼。則雖寡而無害也。
是歲澧州藥山禪師惟儼卒。大儒唐伸為之碑曰。上嗣位明年澧陽郡藥山釋氏。大師以十二月六日終於修心之所。后八年門人狀先師之行西來京師。告于崇敬寺大德。求所以發揮先師之耽光垂於不朽。崇敬大德于余為從母兄也。嘗參徑山得其心要。自興善寬敬示寂之後。四方從道之人質疑傳妙罔不詣崇敬者。嘗謂伸曰。吾道之明於藥山。猶爾教之闡于洙泗。智炬雖滅。法雷猶響。豈可使明德不照至行堙沒哉。惟大師生南康信豐。百為童時未嘗處群兒戲弄中。往往獨坐如思如念。年十七即南度大庾。抵潮之西山。得慧照禪師。乃落髮服緇執禮以事。大曆中受具于衡岳希琛律師。釋禮矩儀動如夙習。一朝乃言曰。大丈夫當離法自靜。
【現代漢語翻譯】 現代漢語譯本：傳師忝為一方的負責人，違反禁令提出申請，應該處以扣除一個月俸祿的處罰。
評論說：唐太宗即位后，首先議論頻繁的赦免是對忠良的危害。我認為國家普遍施行的恩惠，也不是佛門的利益。過去北魏末年，隨意度化僧尼達到數百萬，最終導致了周武帝滅佛的災禍。敬宗時期，王智興爲了牟利而私自度僧，也導致了會昌法難的發生。只有太宗、玄宗、憲宗三世皇帝絕對不允許私自度僧尼。他們對於我們的佛法難道是有所吝惜而不盡力宣揚嗎？實際上是擔心氾濫成災，那些茍且偷安、只求衣食的人，只會玷污佛門的清明德行而對佛教沒有任何幫助。因此，貞觀、開元年間，高僧作為皇帝的老師和朋友的例子比比皆是。這難道不是因為佛門尊貴，不冗雜不濫用而導致的嗎？俗話說，物以稀為貴。只要後來有人能夠繼承，那麼即使數量少也沒有害處。
這一年，澧州藥山禪師惟儼（惟儼：禪師名號）圓寂。大學者唐伸為他撰寫碑文說：皇上繼位的第二年，澧陽郡藥山寺的釋氏（釋氏：佛教徒的通稱），大師在十二月六日于修心之所圓寂。八年後，他的弟子們帶著先師的生平行狀來到京師，稟告崇敬寺的大德（大德：德高望重的僧人），請求能夠闡發先師的光輝事蹟，使其流傳不朽。崇敬寺的大德是我的姑表兄。他曾經參訪徑山，得到了其中的心要。自從興善寺的寬和尚和敬和尚圓寂之後，四方求道之人有疑問和想要傳妙法的人，沒有不前往崇敬寺的。他曾經對我說：『我的佛法在藥山得以闡明，就像你們儒家的教義在洙水和泗水得以發揚一樣。智慧的火炬雖然熄滅，但佛法的雷聲依然響亮。怎麼可以讓明德不彰顯，高尚的品行被埋沒呢？』大師生於南康信豐，小時候從不和孩子們一起玩耍嬉戲，常常獨自靜坐，好像在思考什麼。十七歲時就南渡大庾嶺，到達潮州西山，拜見了慧照禪師，於是剃髮為僧，執弟子之禮來侍奉他。大曆年間，在衡岳希琛律師處受具足戒。他對於佛教的禮儀規範，一舉一動都好像是早就熟悉的一樣。有一天，他說道：『大丈夫應當離開法而自求清靜。』
【English Translation】 English version: The monk Chuan, presuming upon his position as a regional leader, violated the regulations by submitting an application. He should be penalized with a one-month reduction in salary.
Commentary: Emperor Taizong of the Tang Dynasty, upon ascending the throne, first discussed how frequent amnesties were detrimental to loyal and virtuous officials. I believe that the widespread bestowal of favors by the state is also not beneficial to the Buddhist Dharma. In the late Northern Wei Dynasty, the indiscriminate ordination of monks and nuns reached several million, ultimately leading to the disaster of Emperor Wu of the Northern Zhou suppressing Buddhism. During the Jingzong era, Wang Zhixing privately ordained monks for profit, which also led to the Huichang Persecution. Only Emperors Taizong, Xuanzong, and Xianzong absolutely forbade the private ordination of monks and nuns. Did they begrudge our Dharma and not fully promote it? In reality, they were concerned about the rampant abuse, where those who sought only comfort and sustenance would only tarnish the clear virtue of Buddhism and contribute nothing to the teachings. Therefore, during the Zhenguan and Kaiyuan periods, high-ranking monks served as teachers and friends to the emperors. Was this not due to the nobility of the Dharma, which was neither redundant nor abused? As the saying goes, 'Things are valued when they are scarce.' As long as there are successors, even a small number is harmless.
In this year, Chan Master Weiyan (惟儼: Chan Master's name) of Yaoshan in Lizhou passed away. The great scholar Tang Shen wrote his epitaph, saying: 'In the second year of the Emperor's reign, the Buddhist monk of Yaoshan Temple in Liyang Prefecture, the Master, passed away on the sixth day of the twelfth month at his place of cultivation. Eight years later, his disciples brought the records of their late teacher's life and deeds to the capital, reporting to the virtuous monks (大德: a monk of great virtue) of Chongjing Temple, requesting that they elucidate the glorious deeds of their late teacher so that they may be passed down immortally. The virtuous monk of Chongjing Temple is my maternal cousin. He once visited Jingshan and attained its essence. Since the passing away of the monks Kuan and Jing of Xingshan Temple, those who sought the Way from all directions, with questions and seeking to transmit the wonderful Dharma, all went to Chongjing Temple. He once said to me, 'My Dharma is elucidated at Yaoshan, just as your Confucian teachings are propagated at the Zhu and Si rivers. Although the torch of wisdom has been extinguished, the thunder of the Dharma still resounds. How can we allow clear virtue to be obscured and noble conduct to be buried?' The Master was born in Xinfeng, Nankang. As a child, he never played with other children, often sitting alone as if contemplating something. At the age of seventeen, he crossed the Dayu Mountains to the south, arrived at the West Mountain of Chaozhou, and met Chan Master Huizhao. He then shaved his head, donned the robes, and served him with the respect of a disciple. During the Dali era, he received the full precepts from Vinaya Master Xichen at Hengyue. His movements and conduct in accordance with Buddhist etiquette were as if he had been familiar with them for a long time. One day, he said, 'A great man should leave the Dharma and seek tranquility within himself.'
焉能屑屑事細行於衣中耶。是時南嶽有遷。江西有寂。中嶽有洪。皆悟心契。乃知大圭之質豈俟磨礱。照乘之珍難晦符彩。自是寂以大乘法聞四方學徒。至於指心傳要眾所不能達者。師必默識懸解不違如愚。居寂之室垂二十年。寂曰。汝之所得可謂浹於心術。佈於四體。欲益而無所益。欲知而無所知。渾然天和。合於本無。吾無有以教矣。佛以開示群盲為大功。度滅眾惡為大德。爾當以功德普濟群迷。宜作梯航。無久滯此。由是陟羅浮涉清涼。歷三峽游九江。貞元初因憩藥山。喟然嘆曰。吾生寄世若萍蓬耳。又何效其飄轉耶。既披蓁結庵才庇趺座。鄉人知者因赍攜飲饌奔走而往。師曰。吾無德於人。何以勞人乎哉。並謝而不受。鄉人跪曰。愿聞日費之具。曰米一升足矣。自是常以山蔬數本佐食。一食訖就座轉法華．華嚴．涅槃。晝夜若一終始如是殆三十年矣。遊方求益之徒知教之在此。后數歲而僧徒葺居。禪室接棟鱗差。其眾不可勝數。至於沃煩正覆導源成流。有以見寂公先知之明矣。忽一旦謂其徒曰。乘郵而行及莫而息。未有久行而不息者。吾至所詣矣。吾將有息矣。靈源自清。混之者相。能滅諸相。是無有色。窮本絕外。汝其悉之。語畢隱幾而化。春秋八十四。僧臘六十夏。入室弟子沖虛等遷座建塔于禪居之東。
【現代漢語翻譯】 現代漢語譯本： 『怎麼能瑣屑地在衣物中注意細微的行為呢？』當時，南嶽有遷（僧人名），江西有寂（僧人名），中嶽有洪（僧人名），都領悟了心性相契的道理。這才知道，大圭的美質哪裡需要磨礪，照車的寶珠難以掩蓋它的光彩。從此，寂以大乘佛法聞名四方學徒。至於指點心性、傳授要旨，眾人不能理解的，寂總是能默默領會，懸空解答，像愚人一樣不違背。他在寂靜的房間里住了近二十年。寂說：『你所得到的，可以說是滲透到心術，佈滿於四體。想要增加卻無從增加，想要了解卻無從瞭解，渾然天成，與本無相合。我沒有什麼可以教你的了。佛以開示群盲為最大的功德，度滅各種罪惡為最大的德行。你應該以功德普度眾生，應該成為他們的梯子和航船，不要長久地滯留在這裡。』因此，他登上羅浮山，涉足清涼山，走過三峽，遊歷九江。貞元初年，因為在藥山休息，感慨地說：『我的人生寄託於世間，就像浮萍一樣，又何必傚法它的飄轉呢？』於是披荊斬棘，結廬而居，才足以容納他的坐具。鄉里人知道后，就帶著飲食奔走而來。師父說：『我對人沒有什麼恩德，為什麼要勞煩大家呢？』全部謝絕而不接受。鄉里人跪下說：『希望知道您每天的費用。』師父說：『一升米就足夠了。』從此，他經常用幾樣山裡的蔬菜佐餐。吃完飯後，就坐在座位上轉讀《法華經》、《華嚴經》、《涅槃經》，日夜如一，始終如此，大概有三十年了。遊方求學的人知道教化就在這裡。幾年后，僧人們修繕房屋，禪房連線成片，像魚鱗一樣排列，人數多得數不清。至於疏導煩惱，端正謬誤，引導源頭，形成水流，由此可見寂公先知之明啊。忽然有一天，他對他的弟子們說：『乘坐驛車而行，到傍晚就休息，沒有長久行走而不休息的。我到了該到的地方了，我將要休息了。靈源本來是清澈的，混濁它的是表象。能夠滅除各種表象，就是沒有色相。窮究根本，斷絕外緣，你們要全部明白。』說完，靠著幾案而圓寂。享年八十四歲，僧臘六十夏。入室弟子沖虛等將他的座位遷走，在禪居的東邊建造了塔。
【English Translation】 English version: 'How can one meticulously attend to minor actions concerning clothing?' At that time, there was Qian (a monk's name) in Nanyue, Ji (a monk's name) in Jiangxi, and Hong (a monk's name) in Zhongyue, all of whom understood the principle of the harmony of mind and nature. Only then did they realize that the beautiful quality of a great jade does not require polishing, and the preciousness of a pearl illuminating a carriage cannot conceal its brilliance. From then on, Ji became known among students in all directions for his Mahayana Buddhism. As for pointing out the nature of the mind and transmitting the essentials, which others could not understand, Ji was always able to comprehend silently, answer from the void, and not contradict like a fool. He lived in a quiet room for nearly twenty years. Ji said, 'What you have gained can be said to have permeated your mind and spread throughout your body. There is nothing to add, and nothing to know. It is naturally harmonious and in accordance with the original non-being. I have nothing to teach you. The Buddha considers enlightening the blind masses as the greatest merit, and eliminating all evils as the greatest virtue. You should use your merits to universally save all beings, and you should become their ladder and ship, and not stay here for long.' Therefore, he ascended Mount Luofu, set foot on Mount Qingliang, passed through the Three Gorges, and traveled through Jiujiang. In the early years of Zhenyuan, because he rested at Yaoshan, he sighed and said, 'My life is entrusted to the world, like duckweed, so why imitate its drifting?' So he cut through thorns and built a hut, just enough to accommodate his seat. When the villagers found out, they brought food and drink and rushed to him. The master said, 'I have no virtue to offer to people, why bother everyone?' He refused them all. The villagers knelt down and said, 'We would like to know your daily expenses.' The master said, 'One liter of rice is enough.' From then on, he often used a few mountain vegetables as side dishes. After eating, he would sit in his seat and recite the Lotus Sutra, Avatamsaka Sutra, and Nirvana Sutra, day and night as one, from beginning to end, for about thirty years. Those who traveled around seeking knowledge knew that the teaching was here. A few years later, the monks repaired the houses, and the meditation rooms were connected in rows, like fish scales, and the number of people was countless. As for dredging troubles, correcting errors, guiding the source, and forming a stream, this shows the wisdom of Master Ji's foresight. Suddenly one day, he said to his disciples, 'Traveling by post and resting at dusk, there is no one who travels for a long time without resting. I have arrived at where I should be, and I am about to rest. The spiritual source is originally clear, and what muddies it are appearances. Being able to eliminate all appearances is the absence of form. Exhaust the root and cut off external connections, you must understand all of this.' After speaking, he leaned on the table and passed away. He lived to be eighty-four years old, and had been a monk for sixty summers. His close disciples, Chongxu and others, moved his seat and built a pagoda to the east of the meditation residence.
遵本教也。始師嘗以大練布為衣。以竹器為蹺。自剃其發。自具其食。雖門人數百童侍甚廣。未嘗易其力。珍羞百品鮮果駢羅。未嘗易其食。冬裘重燠夏服輕疏。未嘗易其衣。華室靖深香榻嚴潔。未嘗易其處。麋鹿環繞猛獸伏前。未嘗易其觀。貴賤迭來頂謁床下。未嘗易其禮。非夫罄萬有契真空。離攀緣之病。本性清凈乎物表。焉能遺形骸忘嗜慾久而如一者耶。其他碩臣重官歸依修禮于師之道。未有及其門閫者。故不列之於篇。銘曰。一物在中。觸境而搖。我示其源。不境不跳。西方聖人。實言其要。其要既得。可言其妙。我源自濟。我真自靈。大包萬有。細出無形。曹溪所傳。徒藏於密。身世俱空。曾何有物。自見曰明。是為至精。出沒在我。誰曰死生。刻之琬琰。立之巖岫。作碑者伸。期于不朽。
論曰。傳燈與曹洞宗派皆以藥山嗣石頭遷。今碑乃謂得法于大寂馬祖。其說歷三百年世未有辨其所以然者。要知藥山去世八年而門人相與立碑。烏有門人而不考師所承耶。予謂當以碑為正。又世稱尚書李翱聞道于藥山。翱嘗著復性書三篇。今載之左方。
復性書。其一曰。人之所以為聖人者。性也。人之所以惑其性者。情也。喜怒哀懼愛惡欲七者。情之所為也。情既昏。性斯匿矣。非性之過也。七者循環而
【現代漢語翻譯】 現代漢語譯本：
他遵循本教的教義。始師（對老師的尊稱）曾經用粗厚的麻布做衣服，用竹器做鞋子，自己剃頭髮，自己準備食物。即使門徒數百人，侍從眾多，也從未改變自己的習慣。珍貴的美味佳餚和各種新鮮水果擺滿面前，也從未改變自己的飲食。冬天穿著厚重的裘衣，夏天穿著輕薄的衣服，也從未改變自己的穿著。華麗的房間安靜而深邃，香氣瀰漫的床榻整潔乾淨，也從未改變自己的居所。麋鹿環繞，猛獸伏在身前，也從未改變自己的觀賞。達官貴人輪番前來，跪拜在床下，也從未改變自己的禮節。如果不是徹底領悟萬物皆空，契合真空的道理，遠離攀緣的病根，本性清凈超越于萬物之外，怎麼能夠做到忘記形骸，忘卻嗜慾，長久如一呢？其他有聲望的大臣和身居要職的官員，雖然也歸依並按照禮節向老師學習，但沒有誰能達到老師的境界。所以不把他們列入碑文中。銘文說：『一個東西在心中，觸碰到外境就會搖動。我指明它的源頭，不隨外境跳動。西方的聖人（指佛陀），確實說出了其中的要點。要點既然得到，就可以說出其中的奧妙。我的源頭自然通達，我的真性自然靈驗。它大到包容萬物，細到無形無跡。曹溪（指六祖慧能）所傳的禪法，只是隱藏在秘密之中。身和世界都空了，哪裡還有什麼東西存在呢？自己見到本性就叫做明，這就是最精妙的。出沒都在於我，誰能說有生死呢？把這些刻在精美的玉石上，立在山巖上，作碑的人表達心意，期望能夠不朽。』 論曰：傳燈錄和曹洞宗都認為藥山（藥山惟儼，唐代禪師）是繼承石頭遷（石頭希遷，唐代禪師）的法脈。現在碑文卻說他得法于大寂馬祖（馬祖道一，唐代禪師）。這種說法經歷了三百年，世上沒有人辨明其中的原因。要知道藥山去世八年後，他的門人共同為他立碑，怎麼會有門人不考證老師的傳承呢？我認為應當以碑文為準。另外，世人稱尚書李翱（李翱，唐代官員、文學家）從藥山那裡聽聞了道。李翱曾經寫了《復性書》三篇，現在把它們記載在左邊。 《復性書》。第一篇說：人之所以成為聖人，是因為本性。人之所以迷惑本性，是因為情感。喜、怒、哀、懼、愛、惡、欲這七種情感，是情感所產生的。情感既然使人昏昧，本性就隱藏起來了。這不是本性的過錯。七情循環往復，
【English Translation】 English version:
He followed the teachings of this school. The initial teacher (a respectful term for a teacher) used coarse linen to make clothes, bamboo to make shoes, shaved his own head, and prepared his own food. Even with hundreds of disciples and numerous attendants, he never changed his habits. Precious delicacies and various fresh fruits were laid out before him, but he never changed his diet. In winter, he wore heavy fur coats, and in summer, he wore light and sparse clothing, but he never changed his attire. The magnificent room was quiet and deep, and the fragrant bed was clean and tidy, but he never changed his dwelling. Deer surrounded him, and fierce beasts lay before him, but he never changed his observation. Nobles and commoners came in turn, prostrating themselves beneath his bed, but he never changed his etiquette. If he had not thoroughly understood that all things are empty, in accordance with the principle of the void, and distanced himself from the disease of clinging, and if his original nature was not pure and beyond all things, how could he have forgotten his physical form, forgotten his desires, and remained the same for so long? Other prestigious ministers and high-ranking officials, although they also took refuge and studied under the teacher according to etiquette, none of them could reach the teacher's realm. Therefore, they are not included in the inscription. The inscription says: 'One thing is in the heart, and it shakes when it touches the external environment. I point out its source, not jumping with the environment. The sage of the West (referring to the Buddha), indeed spoke of the key points. Since the key points have been obtained, the mysteries can be spoken of. My source is naturally accessible, and my true nature is naturally efficacious. It is so large that it encompasses all things, and so small that it is invisible and without trace. The Chan (Zen) transmitted by Caoxi (referring to the Sixth Patriarch Huineng) is only hidden in secret. The body and the world are both empty, so what is there? Seeing one's own nature is called enlightenment, and this is the most refined. Coming and going are up to me, who can say there is life and death? Engrave these on fine jade, and erect them on the rocks, the one who makes the stele expresses his heart, hoping to be immortal.' Commentary: The Transmission of the Lamp and the Caodong school both believe that Yaoshan (Yaoshan Weiyan, a Chan master of the Tang Dynasty) inherited the Dharma lineage of Shitou Qian (Shitou Xiqian, a Chan master of the Tang Dynasty). Now the inscription says that he obtained the Dharma from Daji Mazu (Mazu Daoyi, a Chan master of the Tang Dynasty). This statement has been around for three hundred years, and no one in the world has clarified the reason. It should be known that eight years after Yaoshan's death, his disciples jointly erected a stele for him, how could the disciples not examine the teacher's lineage? I think the inscription should be taken as the standard. In addition, the world says that Shangshu Li Ao (Li Ao, a Tang Dynasty official and writer) heard the Dao from Yaoshan. Li Ao once wrote three chapters of 'Returning to Nature,' which are now recorded on the left. Returning to Nature. The first chapter says: The reason why a person becomes a sage is because of their nature. The reason why people are confused about their nature is because of emotions. Joy, anger, sorrow, fear, love, hate, and desire, these seven emotions, are produced by emotions. Since emotions make people confused, nature is hidden. This is not the fault of nature. The seven emotions cycle and repeat,
交來。故性不能統也。水之渾也其流不清。火之煙也其光不明。非水火清明之過。沙不渾。流斯清矣。煙不郁。光斯明矣。情不作。性斯統矣。性者。天之命也。聖人得之不惑者也。聖人者豈其無情耶。聖人者寂然不動。不往而到。不言而信。不耀而光。製作參乎天地。變化合于陰陽。雖有情也未嘗有情也。然則百姓者豈其無性耶。百姓之性與聖人之性弗差也。雖然。情之所昏交相攻未始有窮。故雖終身而不自睹其性焉。火之潛于山石林木之中。非不火也。江河淮濟之末流而泉于山。非不水也。石不敲。木弗磨。則不能燒其山林而燥萬物。泉之源弗疏則弗能為江為河為淮為濟。東匯大壑浩浩湯湯。為弗測之深。情之動弗息則弗能復其性而燭天地為不極之明。是故誠者聖人之性也。寂然不動廣大清明。照乎天地感而遂通天下之故。行止語默無不處極也。復其性者。賢人循之而不已者也。不已則能歸其源矣。聖人知人之性皆可以循之其不息而至於聖也。故制禮以節之。作樂以和之。安於仁。樂之本也。動而中。禮之本也。故在車則聞和鸞之聲。行步則聞佩玉之音。無故不廢琴瑟。視言行循禮法而動。所以教人忘嗜慾而歸性命之道也。道者。至誠而不息也。至誠而不息則虛。虛而不息則明。明而不息則明。明而不息則照天地
而無遺。非他也。此儘性命之道也。哀哉。人人可以及於此。莫之止而不為也。不亦惑耶。昔者聖人以傳於顏子。顏子得之拳拳不失不遠而復其心。三月不違仁。子曰回也其庶乎。屢空其所以。未到聖人者。一息耳。非力不能也。短命而死故也。其餘升堂者。蓋皆傳也。一氣之所春。一雨之所膏。而得之者各有淺深。不必均也。曾子之死也。曰吾何求焉。吾得正而斃焉。斯已矣。斯正性命之言也。子思。仲尼之孫。得祖之道。述中庸四十九篇以傳於孟軻。孟軻曰。我四十不動心。軻之門人達者公孫丑．萬章之徒。蓋傳之矣。遭秦焚書。中庸之弗焚者一篇存焉。於是此道廢闕。其教授者唯節文章句。威儀擊劍之術相師焉。性命之源則吾弗能傳矣。道之極于剝也必復。吾自六歲讀書。但為辭句之學。志於道者四年矣。與人言之未嘗有是我者也。南觀濤江入于越而吳興陸參存焉。與之言。陸參曰。子之言。尼父之心也。東方有聖人焉。不出乎此也。西方有聖人焉。亦不出乎此也。唯子行之不息而已矣。嗚呼。性命之書雖存。學者莫能明。是故皆入于莊列老釋。不知者謂夫子之徒不足以窮性命之道。信之者皆是也。有問於我。我以吾之所知傳焉。遂書于書。以開誠明之源。而闕絕廢棄不揚不道幾可以傳。於是命曰復性書。以治
【現代漢語翻譯】 現代漢語譯本 沒有遺漏。不是別的，這就是窮盡本性的道理啊。可悲啊！人人都可以達到這種境界，卻沒有誰阻止你而不去做。這難道不是迷惑嗎？從前聖人將此道傳授給顏子（孔子的弟子）。顏子得到后，牢牢把握，沒有失去，不遠離本心，三個月不違背仁德。孔子說：『顏回大概接近於此了吧！』雖然生活貧困，但這只是說明他還沒有完全達到聖人的境界，只差一口氣而已。不是能力不夠，而是因為短命而死啊。其餘登堂入室的弟子，大概都得到了傳授。如同春風吹拂，雨水滋潤，但得到的好處各有深淺，不必相同。曾子臨死的時候說：『我還有什麼可求的呢？我得到了正道而死去，這就足夠了。』這正是關於本性的正確言論啊。子思（孔伋），是仲尼（孔子）的孫子，得到了祖父的道統，著述《中庸》四十九篇，傳授給孟軻（孟子）。孟軻說：『我四十歲能做到不動心。』孟軻的門人中通達事理的公孫丑、萬章等人，大概都得到了傳授。遭遇秦始皇焚書，《中庸》沒有被焚燬的一篇得以儲存。於是這個道統衰落廢棄，教授的人只注重文章的章節語句，以及威儀擊劍的技藝，互相效仿，而本性的根源，我們就不能傳授了。道到了衰敗的極點必定會復興。我從六歲開始讀書，只學習辭藻語句，立志于道已經四年了。與人談論，沒有誰贊同我的觀點。南邊我到過濤江，進入越地，吳興的陸參還活著。與他談論，陸參說：『您說的話，是尼父（孔子）的心聲啊！東方有聖人，不會超出這個範圍；西方有聖人，也不會超出這個範圍。只有您堅持不懈地實行罷了！』唉！關於本性的書籍雖然存在，學者卻不能明白。因此都進入了莊子、列子、老子、釋迦牟尼的學說。不明白的人認為孔子的門徒不足以窮盡本性的道理，相信這些說法的人都是錯誤的。有人向我請教，我就把我所知道的傳授給他，於是寫完成的書，以開啟誠明之源，而那些被埋沒、廢棄、不宣揚、不傳授的道理，或許可以流傳下去。於是命名為《復性書》，用來治理……
【English Translation】 English version without omission. It is nothing else; it is the way to fully realize one's nature. Alas! Everyone can attain this, and no one prevents them from doing so, yet they do not. Is this not delusion? In the past, the sages transmitted this to Yanzi (Confucius' disciple). Yanzi, having received it, grasped it firmly and did not lose it, not straying far from his original mind, and for three months he did not deviate from benevolence. Confucius said, 'Hui (Yanzi's given name) is perhaps close to it!' Though he was often in poverty, this only shows that he had not fully reached the level of a sage, only a breath away. It was not due to lack of ability, but because he died young. The other disciples who entered the hall (achieved a certain level of understanding) were probably all transmitted to. Like the spring breeze blowing and the rain nourishing, but the benefits received vary in depth, and need not be the same. When Zengzi was dying, he said, 'What more do I seek? I die having obtained the right path, and that is enough.' These are the correct words about one's nature. Zisi (Kong Ji), the grandson of Zhongni (Confucius), obtained the tradition of his grandfather and wrote 'The Doctrine of the Mean' in forty-nine chapters, transmitting it to Meng Ke (Mencius). Meng Ke said, 'At forty, I can achieve an unmoved mind.' Meng Ke's disciples, such as Gongsun Chou and Wan Zhang, who were well-versed in matters, probably all received the transmission. Encountering the burning of books by Qin Shihuang, one chapter of 'The Doctrine of the Mean' was preserved. Thus, this tradition declined and was abandoned, and those who taught only focused on the chapters and sentences of the text, as well as the arts of etiquette and swordsmanship, imitating each other, but the source of one's nature, we could not transmit. The way, when it reaches the extreme of decline, will surely revive. I began reading at the age of six, only learning rhetoric and sentences, and I have been devoted to the Way for four years. When I talk to people, no one agrees with my views. To the south, I visited Taojiang, entered the land of Yue, and Lu Can of Wuxing was still alive. Talking with him, Lu Can said, 'Your words are the heart of Nifu (Confucius)! The sages in the East will not go beyond this; the sages in the West will not go beyond this. Only you must persevere in practicing it!' Alas! Although the books about one's nature exist, scholars cannot understand them. Therefore, they all enter the doctrines of Zhuangzi, Liezi, Laozi, and Sakyamuni. Those who do not understand think that Confucius' disciples are not enough to exhaust the Way of one's nature, and those who believe these sayings are all wrong. If someone asks me, I will transmit what I know to him, and then write it in a book, in order to open the source of sincerity and clarity, and those principles that have been buried, abandoned, not proclaimed, and not transmitted, may be passed on. Therefore, it is named 'The Book of Recovering Nature', to govern...
乎心。以傳乎人。於戲。夫子復生。不廢吾言矣。
其二曰。或問曰。人之昏也久矣。將復其性者必有漸也。敢問其方。曰。弗慮弗思情則不生。情既不生乃為正思。正思者無思無慮也。易曰。天下何思何慮。又曰閑邪存其誠。詩曰。思無邪。曰已矣乎。曰未也。此齋戒其心者也。猶未離於靜焉。有靜必動。有動必靜。動靜不息是乃情也。易曰。吉兇悔吝生乎動者也。焉能復其性耶。曰如之何。曰。方靜之時。知心無思者。是齋戒也。知本無有思。動靜皆離。寂然不動。是至誠也。中庸曰誠則明矣。易曰天下之動貞夫一者也。問曰。不慮不思之時。物格於外。情應于內。如之何而可止也。以情止情其可乎。曰。情者性之邪也。知其為邪。本無其心。寂然不已。邪思自息。惟性明照。邪也何所生。如以情止情。是乃大情也。情之相止。其有已乎。易曰。顏氏之子。其殆庶幾乎。其不善未嘗不知。知之未嘗復行也。易曰。不遠復。無祇悔。元吉。問曰。本無有思。動靜皆離。然則靜之來也其不聞乎。物之形也其不見乎。曰。不睹不聞。是非人也。視聽昭昭而不起聞見者。斯可矣。無不知也。無不為也。其心寂然。光照天地。是誠之明也。大學曰致知在格物。易曰。無思也。無為也。寂然不動。感而遂通天下之故。非
【現代漢語翻譯】 現代漢語譯本：把這些道理傳授給人們。唉！孔夫子如果復生，也會贊同我的話啊。
第二段：有人問：人們迷失本性已經很久了，要恢復本性一定需要一個漸進的過程，請問有什麼方法？回答：不去考慮，不去思慮，情感就不會產生。情感不產生，才能有正確的思考。正確的思考就是無思無慮。《易經》說：『天下有什麼可思慮的呢？』又說『防止邪念，保持真誠。』《詩經》說：『思想純正無邪。』（問者說）這樣就可以了么？（答）還沒完。這只是齋戒內心的方法，還沒有脫離靜的狀態。有靜必有動，有動必有靜，動靜不停，這就是情感。《易經》說：『吉兇悔恨產生於變動。』這樣怎麼能恢復本性呢？（問）那該怎麼辦？（答）在安靜的時候，知道內心沒有思慮，這就是齋戒。知道本性中沒有思慮，動和靜都遠離，寂靜不動，這就是至誠。《中庸》說：『真誠就會明白事理。』《易經》說：『天下的變動都取決於專一。』問：在不考慮不思慮的時候，外物接觸到外界，情感在內心產生反應，如何才能阻止呢？用情感來阻止情感可以么？答：情感是本性的邪念。知道它是邪念，心中本來就沒有它，寂靜下來不要理會，邪念自然停止，只有本性光明照耀，邪念從哪裡產生呢？如果用情感來阻止情感，那就是更大的情感了。情感互相阻止，什麼時候才能停止呢？《易經》說：『顏回這個人，大概接近於聖人了吧！他有了過失，沒有不能察覺的，察覺了就再也不犯了。』《易經》說：『不遠就改正，就不會有大的悔恨，最為吉祥。』問：本來沒有思慮，動和靜都遠離，那麼靜的到來，他聽不見么？物體的顯現，他看不見么？答：不看也不聽，那就不是人了。視聽清楚明白，卻不因此產生見解，這樣就可以了。沒有什麼不知道的，沒有什麼不能做的，他的內心寂靜，光明照耀天地，這就是真誠的光明。《大學》說：『獲得知識在於研究事物。』《易經》說：『不用思慮，不用作為，寂靜不動，感應就能通達天下的事理。』不是
【English Translation】 English version: Pass these principles on to others. Alas! If Confucius were to be reborn, he would agree with my words.
Section 2: Someone asked: People have been lost in delusion for a long time. To restore their nature, there must be a gradual process. May I ask what the method is? The answer is: If you don't think or contemplate, emotions will not arise. When emotions do not arise, then there will be correct thinking. Correct thinking is without thought or contemplation. The 'Book of Changes' says: 'What is there to think or contemplate in the world?' It also says, 'Prevent evil thoughts and maintain sincerity.' The 'Book of Poetry' says: 'Thoughts are pure and without evil.' (The questioner says) Is that all? (The answer) Not yet. This is just the method of fasting the mind, and it has not yet left the state of stillness. Where there is stillness, there must be movement; where there is movement, there must be stillness. Movement and stillness without ceasing, this is emotion. The 'Book of Changes' says: 'Good fortune, misfortune, regret, and remorse arise from change.' How can one restore one's nature in this way? (The questioner) What should be done? (The answer) When in a state of stillness, knowing that the mind has no thoughts, this is fasting. Knowing that there are no thoughts in one's nature, both movement and stillness are left behind, and being still and unmoving, this is utmost sincerity. The 'Doctrine of the Mean' says: 'Sincerity leads to understanding.' The 'Book of Changes' says: 'The movements of the world all depend on singleness.' Question: When there is no thought or contemplation, external things come into contact with the outside world, and emotions react within the mind, how can this be stopped? Is it possible to stop emotions with emotions? Answer: Emotions are the evil thoughts of one's nature. Knowing that they are evil thoughts, there is originally no such thing in the mind. Be still and do not pay attention to them, and evil thoughts will naturally cease. Only one's nature will shine brightly. Where do evil thoughts come from? If you use emotions to stop emotions, that is an even greater emotion. When will emotions stop each other? The 'Book of Changes' says: 'Yan Hui, this person, is probably close to being a sage! He has no faults that he does not notice, and once he notices them, he never commits them again.' The 'Book of Changes' says: 'Correcting without delay will not lead to great regret, and it will be most auspicious.' Question: Originally there is no thought, and movement and stillness are left behind, so when stillness comes, does he not hear it? When objects appear, does he not see them? Answer: Not seeing or hearing is not human. Seeing and hearing clearly, but not generating opinions from them, that is acceptable. There is nothing that he does not know, and there is nothing that he cannot do. His mind is still, and his light shines on heaven and earth. This is the light of sincerity. The 'Great Learning' says: 'Gaining knowledge lies in investigating things.' The 'Book of Changes' says: 'Without thought, without action, being still and unmoving, one's response can penetrate the affairs of the world.' Not
天下之至神。其孰能與於此。曰敢問致知在格物何謂也。曰。物者萬物也。格者來至也。物至之時。其心昭昭然辨焉。而不應於物者。是致知也。是知之至也。知至故意誠。意誠故心正。心正故身修。身修故家齊。家齊而國理。國理而天下平。此所以能參天地者也。易曰。與天地相似故不違。智周乎萬物而道濟天下故不過。旁行而不流。樂天知命故不憂。安土敦乎仁故能愛。範圍夫地之化而不過。曲成萬物而不遺。通乎晝夜之道而知。故神無方而易無體。一陰一陽之謂道。此之謂也。曰生為我說中庸。曰不出乎前矣。曰。我未明也。敢問何謂天命之謂性。曰。人生而靜。天之性也。性者天之命也。率性之謂道。曰何謂也。曰。率。循也。循其源而反其性者。道也。道也者。至誠也。至誠。天之道也。誠者定也。不動也。循道之謂教。何謂也。曰教也者。人之道也。擇善而固執之者也。循是道而歸其本者。明也。教也者則可以教天下矣。顏子其人也。道也者不可須臾離也。可離非道也。說者曰。其心不可須臾動焉故也。動則遠矣。非道矣。變化無方未始離於不動故也。是故君子戒謹乎其所不睹。恐懼乎其所不聞。莫見乎隱。莫顯乎微。故君子謹其獨也。說者曰。不睹之睹見莫大焉。不聞之聞聞莫甚焉。其心不動是弗睹之
【現代漢語翻譯】 現代漢語譯本 天下最神奇的東西，有什麼能與它相比呢？（學生）說：請問『致知在格物』是什麼意思？（老師）說：『物』是指萬物，『格』是指來到。當萬物呈現的時候，內心清清楚楚地辨別它們，而不被外物所干擾，這就是『致知』。這就是知識的最高境界。知識達到極致，意念自然真誠；意念真誠，內心自然端正；內心端正，自身自然修養完善；自身修養完善，家庭自然和諧；家庭和諧，國家自然得到治理；國家得到治理，天下自然太平。這就是人能夠與天地相併列的原因。《易經》說：『與天地相似，所以不違背天道。智慧周遍萬物，用道來救濟天下，所以不會有過失。普遍施行卻不流於偏頗。樂於天命，知曉命運，所以不憂慮。安於所處的環境，篤行仁義，所以能夠愛人。傚法大地的化育，卻不會過分。委曲成全萬物，而不會有所遺漏。通曉晝夜的規律，因而明智。』所以神沒有固定的方位，而《易經》沒有固定的形體。一陰一陽的變化就叫做道，說的就是這個道理。 （學生）說：請您為我講解《中庸》。（老師）說：沒有超出之前所說的範圍。（學生）說：我還是不明白，請問什麼是『天命之謂性』？（老師）說：人出生時是安靜的，這是天賦予的本性。『性』就是天所賦予的『命』。遵循本性就叫做『道』。（學生）說：這是什麼意思呢？（老師）說：『循』就是遵循。遵循本源而回歸本性，這就是『道』。『道』，就是至誠。至誠，是天的法則。真誠就是堅定，不動搖。遵循道就叫做教化。這是什麼意思呢？（老師）說：教化，是人的法則。選擇善良並堅定地保持它。遵循這個道而回歸根本，這就是明智。能夠實行教化，就可以教化天下了。顏回就是這樣的人。道，是不可以片刻離開的，可以離開的就不是道。解說的人說：內心不可以片刻動搖，就是這個意思。動搖就遠離道了，就不是道了。變化沒有固定的方向，但從未離開過不動搖的本性。所以君子在沒有人看到的地方也要戒慎，在沒有人聽到的地方也要恐懼。沒有比隱蔽的地方更容易被發現的，沒有比細微的地方更容易顯露的。所以君子要謹慎對待自己獨處的時候。解說的人說：沒有比不看就能看到的景象更偉大的了，沒有比不聽就能聽到的聲音更響亮的了。內心不動搖，就是不看就能看到。
【English Translation】 English version What is the most divine thing in the world? What can compare to it? (The student) said: May I ask, what is meant by 'extending knowledge lies in investigating things'? (The teacher) said: 'Things' refers to all things. 'Investigating' means coming to. When things come into view, the mind clearly distinguishes them without being disturbed by external objects. This is 'extending knowledge.' This is the highest state of knowledge. When knowledge reaches its peak, intentions naturally become sincere. When intentions are sincere, the mind naturally becomes upright. When the mind is upright, one's self-cultivation naturally becomes complete. When self-cultivation is complete, the family naturally becomes harmonious. When the family is harmonious, the state naturally becomes well-governed. When the state is well-governed, the world naturally becomes peaceful. This is why humans can be compared to Heaven and Earth. The Book of Changes (Yi Jing) says: 'Being similar to Heaven and Earth, one does not violate the Dao. Wisdom encompasses all things, and using the Dao to save the world, one will not make mistakes. Universally practicing without becoming biased. Rejoicing in Heaven's mandate and understanding destiny, one does not worry. Being content with one's environment and earnestly practicing benevolence, one is able to love others.' Emulating the transformative power of the Earth without going too far. Completing all things without leaving anything out. Understanding the principles of day and night, one becomes wise.' Therefore, the divine has no fixed direction, and the Book of Changes has no fixed form. The alternation of yin and yang is called the Dao, and this is what it refers to. (The student) said: Please explain the Doctrine of the Mean (Zhongyong) to me. (The teacher) said: It does not go beyond what has been said before. (The student) said: I still do not understand. May I ask, what is meant by 'what Heaven imparts is called nature'? (The teacher) said: When a person is born, they are tranquil. This is the nature given by Heaven. 'Nature' is the 'mandate' given by Heaven. Following one's nature is called the 'Dao.' (The student) said: What does this mean? (The teacher) said: 'Following' means to comply with. To follow the source and return to one's nature, this is the 'Dao.' The 'Dao' is utmost sincerity. Utmost sincerity is the law of Heaven. Sincerity is steadfastness, unwavering. Following the Dao is called education. What does this mean? (The teacher) said: Education is the law of humans. Choosing goodness and firmly holding onto it. Following this Dao and returning to the root, this is wisdom. Being able to practice education, one can educate the world. Yan Hui (a disciple of Confucius) was such a person. The Dao cannot be separated from for even a moment. What can be separated from is not the Dao. The commentator says: The mind cannot be shaken for even a moment, that is the meaning. Shaking means being far from the Dao, not the Dao. Change has no fixed direction, but it has never departed from the unwavering nature. Therefore, the superior person is cautious about what they do not see and fearful of what they do not hear. Nothing is easier to discover than what is hidden, and nothing is easier to reveal than what is subtle. Therefore, the superior person is careful about their solitude. The commentator says: There is no greater sight than seeing without looking, and there is no louder sound than hearing without listening. The mind not wavering is seeing without looking.
睹弗聞之聞也。其復之不遠矣。故謹其獨。謹其獨者。守其中也。問曰。昔之解中庸者與生之言皆不同。何也。曰。彼以事解。我以心通者也。曰彼亦通於心乎。曰吾不知之。問。人之性猶聖人之性。嗜慾愛惡之心何自而生耶。曰情者妄也邪也。曰。邪與妄則無所因矣。妄情滅息。本性清明。周流六虛。所以謂之能復其性也。易曰。乾道變化各正性命。語曰。朝聞道。夕死可矣。能正性命故也。曰。情之所昏。性即滅矣。何以謂之猶聖人之性也。曰。水之清澈。其渾之者沙泥也。方其渾也。性情豈遂無有耶。久而不動沙泥自沉。清明之性鑒乎天地。非自外來也。故其渾也性本不失。及其復也性亦不生。人之性亦猶水也。問曰。人之性本皆善而邪情昏焉。敢問聖人之性將復為嗜慾所渾乎。曰不復渾矣。情本邪也妄也。邪妄所翳性不能復。聖人既復其性矣。知情之所為邪。邪既為明所覺矣則無邪。邪何由生乎。曰敢問死何所之耶。曰。聖人之所不明書于䇿者也。易曰。原始要終。故知死生之說。精氣為物。遊魂為變。是故知鬼神之情狀斯盡之矣。子曰。未知生焉知死。則原其始反其終。可以盡其生之道。生之道既盡則死之說不學而通矣。此非所急也。子修之不息。其自知之。吾不可以章章然言非書矣。
其三曰。晝
【現代漢語翻譯】 現代漢語譯本 聽不見的聽覺才是真正的聽覺，迴歸本真的日子不遠了。所以要謹慎對待獨處之時。謹慎對待獨處，就是守護內心的中正。有人問：『過去解釋《中庸》的人和先生您的說法都不同，為什麼呢？』 回答說：『他們用事來解釋，我用心來領悟。』 問：『他們也用心領悟嗎？』 回答說：『我不知道。』 問：『人的本性與聖人的本性相同，那麼嗜慾愛惡之心是從哪裡產生的呢？』 回答說：『情感是虛妄和邪惡的。』 問：『如果說是邪惡和虛妄，那麼它就沒有根源了。虛妄的情感滅息，本性自然清明，周流于整個宇宙，所以說能夠恢復本性。《易經》說：『乾道的執行變化，使萬物各自端正其本性和命運。』 《論語》說：『早上明白了真理，晚上死去都可以。』 就是因為能夠端正本性和命運。』 問：『如果情感矇蔽了本性，本性就消失了，怎麼能說人的本性與聖人的本性相同呢？』 回答說：『水的清澈，使它渾濁的是泥沙。當它渾濁的時候，本性就完全不存在了嗎？時間久了，泥沙自然沉澱，清明的本性照鑒天地，不是從外面來的。所以當它渾濁的時候，本性並沒有失去，等到恢復清明的時候，本性也不是新產生的。人的本性就像水一樣。』 問：『人的本性本來都是善良的，只是被邪惡的情感矇蔽了。請問聖人的本性還會被嗜慾所矇蔽嗎？』 回答說：『不會再被矇蔽了。情感本來就是邪惡和虛妄的。因為邪惡和虛妄的遮蔽，本性才不能恢復。聖人已經恢復了他的本性，知道情感是邪惡的根源。邪惡已經被光明所覺察，就不會再產生邪惡了。邪惡又從哪裡產生呢？』 問：『請問人死後會到哪裡去呢？』 回答說：『聖人也不清楚寫在書本上的東西。《易經》說：『探究事物的開端，總結事物的終結，所以能知道死和生的道理。』 精氣凝聚成為物體，遊魂離散發生變化，因此能知道鬼神的情狀就全部明白了。』 孔子說：『不知道生的道理，怎麼知道死的道理？』 所以探究它的開端，返回到它的終結，就可以窮盡人生的道理。人生的道理既然窮盡了，那麼關於死的道理，不學習也能明白了。這不是現在最緊要的事情。你自己不斷地修養，自然會明白的。我不能明白地用語言表達，寫在書上。』 第三點是，白天
【English Translation】 English version To perceive the imperceptible is true perception; the return to one's original nature is not far off. Therefore, be mindful in solitude. To be mindful in solitude is to guard the center within. Someone asked: 'The interpretations of the Doctrine of the Mean by past scholars differ from your teachings. Why is that?' I replied: 'They interpret through events, while I understand through the heart.' The person asked: 'Do they also understand through the heart?' I replied: 'I do not know.' Someone asked: 'Human nature is the same as the nature of sages. Where do desires, loves, and hates arise from?' I replied: 'Emotions are delusions and evils.' The person asked: 'If they are evil and delusions, then they have no origin?' I replied: 'When delusional emotions cease, the original nature becomes clear, flowing through the entire universe. Therefore, it is said that one can restore one's nature. The I Ching says: 'The way of Qian (乾, heaven) transforms and rectifies each thing's nature and destiny.' The Analects says: 'If one hears the Dao (道, the Way) in the morning, one can die content in the evening.' This is because one can rectify one's nature and destiny.' Someone asked: 'If emotions obscure the nature, and the nature disappears, how can it be said that human nature is the same as the nature of sages?' I replied: 'The clarity of water is obscured by sand and mud. When it is turbid, does the nature completely cease to exist? Over time, the sand and mud will naturally settle, and the clear nature will illuminate heaven and earth. It does not come from outside. Therefore, when it is turbid, the nature is not lost; when it is restored, the nature is not newly created. Human nature is like water.' Someone asked: 'Human nature is originally good, but it is obscured by evil emotions. May I ask, will the nature of sages be obscured by desires again?' I replied: 'It will not be obscured again. Emotions are inherently evil and delusional. Because of the obscuration of evil and delusions, the nature cannot be restored. Sages have already restored their nature and know that emotions are the source of evil. Evil has been perceived by the light, so there will be no more evil. Where does evil arise from?' Someone asked: 'May I ask, where do people go after death?' I replied: 'Even sages do not clearly understand what is written in books. The I Ching says: 'Investigate the beginning and summarize the end, so one can understand the principles of death and life.' The essence of qi (氣, vital energy) condenses into objects, and wandering souls disperse and transform. Therefore, knowing the conditions of ghosts and spirits is to understand everything.' Confucius said: 'If you do not know about life, how can you know about death?' Therefore, investigate its beginning and return to its end, and you can exhaust the principles of life. Once the principles of life are exhausted, then the principles of death can be understood without learning. This is not the most urgent matter now. Cultivate yourself continuously, and you will naturally understand. I cannot clearly express it in words or write it in books.' The third point is, during the day
而作夕而休者。凡人也。作乎非作者與物皆作。休乎非休者與物皆休。吾則不類于凡人。晝無所作。夕無所休。作非吾作也。作有物。休非吾休也。休有物。休耶作耶。二皆離而不存。子之所存者終不亡且離矣。人之不力于道者。昏不思也。天地之間萬物生焉。人之與萬物一也。其所以異於鳥獸蟲魚者。豈非道德之性全乎哉。受一氣而成形。一為物而一為人。得之甚難也。生乎世又非深長之年也。以非深長之年。行甚難得之身而不專專于大道。肆其心之所為。其所以異於鳥獸蟲魚者亡矣。昏而不思。其昏也終不明矣。吾之年三十有九矣。思十九年時如朝日也。思九年時亦如朝日也。人之受命。其長者不過七十八十年。九十百年者希矣。當百年之時而視乎九十時也。與吾此日之思於前也。遠近其能大相懸耶。其又能遠於朝日之時耶。然則人之生也雖享百年。若雷電之驚相激也。若風之飄而旋也。可知矣。況百千人無一及百年之年哉。故吾之終日誌于道德。猶懼未及也。彼肆其心之所為者獨何人耶。
李翱。字習之。第進士。累戶部尚書。嘗刺朗州。慕藥山之道。屢請不赴。因入山謁之。藥山誦經不顧。侍者曰太守在此。李性急乃曰。見面不如聞名。藥山呼太守。李應諾。藥山云。何得貴耳賤目。李拱手謝之。問曰
【現代漢語翻譯】 現代漢語譯本：那些日出而作、日落而息的人，是普通人。如果從事不是自己本性的工作，萬物也都在勞作；如果休息的不是自己本性的休息，萬物也都在休息。我則不像普通人那樣，白天無所事事，夜晚也無所休息。所作的不是我所作的，而是萬物在勞作；所休息的不是我所休息的，而是萬物在休息。是休息呢？還是勞作呢？這二者都與我分離而不存在。你所執守的最終不會消亡並且與你分離。人們不努力修道的原因是，糊塗而不思考。天地之間萬物生長，人與萬物本是一體的。人之所以不同於鳥獸蟲魚，難道不是因為道德的本性完整嗎？稟受同一氣而形成形體，一部分成為物，一部分成為人，得到人身是非常難得的。生存在世上，又不是長壽之年。用不長壽的生命，擁有如此難得的人身，卻不專心於大道，放縱自己的心意，那麼他和鳥獸蟲魚就沒有什麼區別了。糊塗而不思考，他的糊塗最終也不會明白。我的年齡三十九歲了，回想十九歲的時候，就像早晨的太陽一樣；回想九歲的時候，也像早晨的太陽一樣。人的壽命，長壽的也不過七八十年，九十或一百年的人很少。當活到一百年的時候，再回看九十年的時候，和我今天回想過去相比，遠近能相差多少呢？又能比早晨的太陽遠多少呢？既然如此，人的一生即使能活到一百年，也像雷電的驚嚇一樣短暫，像風的飄動和旋轉一樣迅速，可以知道了。更何況百千人中沒有一人能活到一百歲。所以，我終日致力於道德，還怕來不及。那些放縱自己心意的人，到底是什麼樣的人呢？
李翱（Li Ao），字習之（Xizhi），考中進士，官至戶部尚書（Minister of Revenue）。曾經擔任朗州（Langzhou）刺史（Prefect），仰慕藥山（Yaoshan）的道行，多次請求拜訪但藥山沒有答應。於是李翱親自入山拜見。藥山誦經不理睬他。侍者說：『太守（Prefect）在這裡。』李翱性情急躁，就說：『見面不如聞名。』藥山喊道：『太守！』李翱應諾。藥山說：『為什麼看重耳朵聽到的，而輕視眼睛看到的呢？』李翱拱手謝罪，問道：
【English Translation】 English version: Those who work at sunrise and rest at sunset are ordinary people. If they engage in work that is not their true nature, all things are also working; if they rest in a way that is not their true rest, all things are also resting. I am unlike ordinary people, doing nothing during the day and not resting at night. What is done is not what I do, but all things are working; what is rested is not what I rest, but all things are resting. Is it rest? Or is it work? These two are separate from me and do not exist. What you hold onto will ultimately not perish and separate from you. The reason people do not strive for the Dao (the Way) is that they are confused and do not think. Between heaven and earth, all things grow, and humans and all things are one. The reason humans are different from birds, beasts, insects, and fish, is it not because the nature of morality is complete? Receiving one Qi (vital energy) to form a body, part becomes things, and part becomes humans, obtaining a human body is very difficult. Living in the world, it is not a long life. Using a short life, possessing such a rare human body, yet not focusing on the Great Dao (the Great Way), indulging one's desires, then they are no different from birds, beasts, insects, and fish. Confused and not thinking, their confusion will ultimately not be clear. I am thirty-nine years old, thinking back to when I was nineteen, it was like the morning sun; thinking back to when I was nine, it was also like the morning sun. The lifespan of humans, the long-lived are no more than seventy or eighty years, those who live ninety or a hundred years are rare. When living to a hundred years, looking back at ninety years, compared to my thinking about the past today, how much difference can there be in distance? How much farther can it be than the time of the morning sun? Since this is the case, even if a person can live to a hundred years, it is as brief as the shock of lightning, as swift as the wind's blowing and swirling, it can be known. Moreover, out of hundreds and thousands of people, not one reaches the age of a hundred years. Therefore, I devote myself to morality all day long, still fearing that I am not in time. Those who indulge their desires, what kind of people are they?
Li Ao, styled Xizhi, passed the imperial examination and became a Jinshi (successful candidate), eventually becoming the Minister of Revenue. He once served as the Prefect of Langzhou, admiring the Dao of Yaoshan, and repeatedly requested to visit, but Yaoshan did not agree. So Li Ao personally went to the mountain to visit. Yaoshan chanted scriptures and ignored him. The attendant said, 'The Prefect is here.' Li Ao was impatient and said, 'Meeting is not as good as hearing the name.' Yaoshan called out, 'Prefect!' Li Ao responded. Yaoshan said, 'Why do you value what you hear and despise what you see?' Li Ao bowed and apologized, and asked:
。如何是道。山以手指上下云會么。李云不會。山云。云在天。水在瓶。李欣然答以偈曰。練得身形似鶴形。千株松下兩函經。我來問道無餘事。云在青天水在瓶。又問如何是戒定慧。山云這裡無此閑傢俱。李不省。山復云。欲得保任此事。直須向高高峰頂立。深深海底行。閨閤中物捨不得。皆為滲漏。李辭去。藥山一夕登山。忽云開見月。乃大笑一聲。聲落澧陽東八九十里。翱聞之。復以一偈寄曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲笑一聲。李又嘗問僧云。馬祖有什麼言句。僧云。或說即心即佛。或說非心非佛。李曰總過這裡。后又問西堂智藏禪師云。馬大師有何言句。藏喚李翱。翱應諾。藏曰鼓角動也。翱欽嘆而去。
論曰。習之復性書蓋得之於佛經。第其文字援引為異耳。由習之從韓昌黎學為文。昌黎著原性而實未見性。徒婉其辭。設品目以岐之。當時明道君子咸無取焉。習之於是齋戒其心。究乎動靜俱離寂照㸦融之旨。至於泯情而復性。至誠而見道。其說與天臺止觀統例頗合。雖不明引佛經。其能隱乎。向使習之獲入藥山之室。則其說更遠。其說遠則反。不若是書之近眾情也。
太和三年。蘇州重玄寺刊石壁經成。刺史白居易為之碑曰。碑在石壁東次。石壁在廣德法
【現代漢語翻譯】 現代漢語譯本：『如何是道？』（如何是道？），藥山（Yao Shan）用手指指向上和下，問道：『會了嗎？』（明白了嗎？）李翱（Li Ao）說：『不會。』（不明白。）藥山說：『云在天，水在瓶。』（云在天上，水在瓶中。）李翱欣然用一首偈語回答：『練得身形似鶴形，千株松下兩函經。我來問道無餘事，云在青天水在瓶。』（我修煉得身形像仙鶴一樣輕盈，在千株松樹下研讀兩箱經書。我來問道沒有其他事情，只是領悟到云在青天，水在瓶中。） 又問：『如何是戒定慧？』（如何是戒、定、慧？），藥山說：『這裡沒有這些閑傢俱。』（我這裡沒有這些多餘的東西。）李翱不明白。藥山又說：『想要保任此事，必須在高高峰頂立，深深海底行。閨房中的東西捨不得，都是滲漏。』（想要保住這個境界，必須站在最高的山頂，深入最深的海底。如果連閨房中的東西都捨不得，那都是漏洞。）李翱告辭離去。藥山一天晚上登山，忽然云開見月，於是大笑一聲，聲音傳到澧陽（Li Yang）東邊八九十里。翱聽到后，又用一首偈語寄給藥山說：『選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月下披雲笑一聲。』（選擇幽靜的居所，滿足田野的情趣，終年沒有人送往迎來。有時直接登上孤峰頂，在月光下撥開雲霧，放聲大笑。） 李翱又曾經問僧人說：『馬祖（Ma Zu）有什麼言句？』（馬祖有什麼重要的開示？），僧人說：『或者說即心即佛，或者說非心非佛。』（有時說『即心即佛』，有時說『非心非佛』。）李翱說：『總過這裡。』（都超越了這些。）後來又問西堂智藏禪師（Xi Tang Zhi Zang Chan Shi）說：『馬大師（Ma Da Shi）有什麼言句？』（馬大師有什麼重要的開示？），智藏（Zhi Zang）叫李翱，李翱應諾。智藏說：『鼓角動也。』（鼓角已經響了。）李翱欽佩感嘆而去。 評論說：習之（Xi Zhi）的《復性書》（Fu Xing Shu）大概是從佛經中得到的啓發，只是他的文字引用不同而已。因為習之從韓昌黎（Han Chang Li）學習寫作文章，昌黎寫了《原性》（Yuan Xing），但實際上並沒有見到本性，只是委婉地運用辭藻，設定品目來區分它。當時明道的君子們都認為不可取。習之於是齋戒身心，探究動靜俱離、寂照融通的旨意，至於泯滅情感而恢復本性，至誠而見到真道，他的說法與天臺止觀（Tian Tai Zhi Guan）的統例頗為符合。雖然不明引佛經，但又能隱藏得了嗎？如果習之能夠進入藥山的門室，那麼他的說法會更加深遠，他的說法深遠就會適得其反，不如這本書這樣貼近大眾的情感。 太和（Tai He）三年，蘇州（Su Zhou）重玄寺（Chong Xuan Si）刊刻石壁經完成，刺史白居易（Bai Ju Yi）為之作碑文說：碑在石壁東側，石壁在廣德法（Guang De Fa）
【English Translation】 English version: 『What is the Dao?』 Yao Shan, pointing up and down with his finger, asked, 『Do you understand?』 Li Ao said, 『I don't.』 Yao Shan said, 『The clouds are in the sky, the water is in the bottle.』 Li Ao happily replied with a verse: 『Having trained the body to resemble a crane, under a thousand pines, two cases of scriptures. I come to inquire about the Dao, with nothing else to do, the clouds are in the blue sky, the water is in the bottle.』 He further asked, 『What are Sila (戒), Samadhi (定), and Prajna (慧)?』 Yao Shan said, 『There are no such idle furnishings here.』 Li Ao did not understand. Yao Shan further said, 『If you want to maintain this state, you must stand on the highest peak and walk in the deepest seabed. If you cannot let go of things in the boudoir, they are all leakages.』 Li Ao took his leave. One night, Yao Shan climbed a mountain, and suddenly the clouds parted, revealing the moon. He then laughed loudly, and the sound traveled eighty or ninety li east of Liyang. Ao heard it and sent Yao Shan another verse: 『Having chosen a secluded dwelling to satisfy my wild feelings, there is no sending off or welcoming all year round. Sometimes I go straight to the top of a solitary peak, and under the moon, I part the clouds and laugh aloud.』 Li Ao once asked a monk, 『What are Ma Zu's words?』 The monk said, 『Sometimes he says, 'The mind itself is the Buddha,' and sometimes he says, 'The mind is not the Buddha'.』 Li Ao said, 『It all passes through here.』 Later, he asked Zen Master Zhi Zang of Xitang, 『What are Master Ma's words?』 Zhi Zang called out, 『Li Ao!』 Li Ao responded. Zhi Zang said, 『The drums and horns are moving.』 Li Ao admired and left. It is commented that Xi Zhi's 『Book of Recovering Nature』 probably draws inspiration from the Buddhist scriptures, but his wording is different. Because Xi Zhi learned to write from Han Changli, Changli wrote 『On Original Nature,』 but he did not actually see the nature. He merely used elegant language and set up categories to distinguish it. At that time, the gentlemen who understood the Dao did not approve of it. Xi Zhi then fasted and purified his mind, exploring the meaning of being apart from both movement and stillness, and the merging of stillness and illumination. As for extinguishing emotions and restoring nature, and seeing the Dao with utmost sincerity, his theory is quite in line with the general principles of Tiantai Zhi Guan. Although he does not explicitly cite Buddhist scriptures, how can he hide it? If Xi Zhi could have entered Yao Shan's chamber, then his theory would be even more profound, and his profound theory would be counterproductive, not as close to the feelings of the masses as this book. In the third year of Tai He, Chong Xuan Temple in Suzhou completed the engraving of the scriptures on the stone wall, and the governor Bai Juyi wrote an inscription for it, saying: The inscription is on the east side of the stone wall, and the stone wall is in Guang De Fa
華院西南隅。院在重玄寺西若干步。寺在蘇州城北若干里。以華言唐文刻釋氏經典。自經品眾佛號以降。字加金焉。夫開示悟入諸佛知見。以了義度無邊。以圓教垂無窮。莫尊于妙法蓮華經。凡六萬九千五百五言。證無生忍。造不二門。住不可思議解脫。莫極于維摩詰經。凡二萬七千九十二言。攝四生九類入無餘涅槃。實無得度者。莫先於金剛般若波羅蜜經。凡五千二百八十七言。壞罪集福凈一切惡道。莫急於佛頂尊勝陀羅尼經。凡三千二十言。應念順愿愿生極樂土。莫急於阿彌陀經。凡一千八百言。用正見觀真相。莫出於觀普賢菩薩行法經。凡六千九百九十言。詮自性。認本覺。莫深於實相法密經。凡三千二百五言。空法塵。依佛智。莫過於般若波羅蜜多心經。凡二百五十八言。是八種經具十二部。合一十一萬六千八百五十七言。三乘之要旨。萬佛之秘藏盡矣。是石壁積四重。高三尋。長十有五丈厚尺有咫。有石蓮敷覆其上下。有石神固護其前後。火水不能燒漂。風月不能搖消。所謂施無上法盡未來際者也。唐長慶二年冬作。太和三年春成。律德沙門清晃矢厥謀。清海繼厥志。門弟子南客成之。道則終之。寺僧契元舍藝而書之。郡守居易施辭而贊之。贊曰。佛滅度后。世界空虛。惟是經典。與眾生俱。設有人書貝葉
【現代漢語翻譯】 現代漢語譯本： 華院位於西南角。院子在重玄寺西邊若干步的地方。重玄寺在蘇州城北若干里的地方。用漢字書寫的唐代文體雕刻釋迦牟尼的經典。從經品、眾多佛號開始，字都鍍上了金。 要開示、引導、覺悟、進入諸佛的知見，用究竟的教義來度化無邊眾生，用圓滿的教法垂示無窮的未來，沒有比《妙法蓮華經》更尊貴的了，全經共六萬九千五百五字。要證得無生法忍，進入不二法門，安住于不可思議的解脫境界，沒有比《維摩詰經》更徹底的了，全經共二萬七千零九十二字。要攝受胎、卵、濕、化四生和九類眾生進入無餘涅槃，實際上沒有被度化的眾生，沒有比《金剛般若波羅蜜經》更優先的了，全經共五千二百八十七字。要消除罪業、積聚福德、凈化一切惡道，沒有比《佛頂尊勝陀羅尼經》更緊迫的了，全經共三千零二十字。要應念順遂心願，愿往生極樂世界，沒有比《阿彌陀經》更重要的了，全經共一千八百字。要用正確的見解觀察事物的真相，沒有比《觀普賢菩薩行法經》更突出的了，全經共六千九百九十字。要詮釋自性，認識本覺，沒有比《實相法密經》更深刻的了，全經共三千二百零五字。要空掉法塵，依靠佛的智慧，沒有比《般若波羅蜜多心經》更直接的了，全經共二百五十八字。這八種經典具備十二部經的體例，總共十一萬六千八百五十七字，是三乘教法的要旨，萬佛的秘密寶藏都包含在其中了。 這石壁堆積了四層，高三尋，長十五丈，厚一尺有咫。有石蓮花覆蓋其上下，有石神守護其前後。火和水不能焚燒和漂流，風和月不能搖動和消蝕。這就是所謂的施予無上佛法，直到未來無盡的時代。 唐長慶二年冬天開始製作，太和三年春天完成。律德沙門清晃策劃此事，清海繼承他的遺志，門下弟子南客完成，道則最終完成。寺僧契元捨棄技藝而書寫，郡守居易撰寫辭賦而讚頌。讚頌說：佛陀滅度后，世界空虛，只有這些經典，與眾生同在。假設有人書寫在貝葉上。
【English Translation】 English version: The Hua courtyard is located in the southwest corner. The courtyard is a few steps west of Chongxuan Temple. Chongxuan Temple is a few miles north of Suzhou city. Shakyamuni's scriptures are carved in Chinese characters using the Tang Dynasty literary style. Starting from the scripture chapters and numerous Buddha names, the characters are gilded. To reveal, guide, awaken, and enter the knowledge and vision of all Buddhas, to liberate boundless beings with ultimate teachings, and to impart infinite future with perfect teachings, there is nothing more noble than the Lotus Sutra (Miaofa Lianhua Jing). The entire scripture contains 69,505 characters. To attain the Anutpattika-dharma-kshanti (無生法忍, the patience with the truth that nothing is ever born), enter the non-dual gate, and abide in the inconceivable liberation, there is nothing more thorough than the Vimalakirti Sutra (Weimojie Jing). The entire scripture contains 27,092 characters. To gather the four types of birth (胎、卵、濕、化, womb-born, egg-born, moisture-born, and transformation-born) and the nine classes of beings into nirvana without remainder, and in reality, there are no beings to be liberated, there is nothing more prior than the Diamond Sutra (Jin'gang Bore Boluomi Jing). The entire scripture contains 5,287 characters. To eliminate sins, accumulate merits, and purify all evil paths, there is nothing more urgent than the Usnisa Vijaya Dharani Sutra (Foding Zunsheng Tuoluoni Jing). The entire scripture contains 3,020 characters. To fulfill wishes according to one's thoughts and desires, and to aspire to be reborn in the Sukhavati (極樂土, the Land of Ultimate Bliss), there is nothing more important than the Amitabha Sutra (Amita Jing). The entire scripture contains 1,800 characters. To observe the true nature of things with correct views, there is nothing more prominent than the Sutra on the Method of Contemplating Samantabhadra Bodhisattva (Guan Puxian Pusa Xingfa Jing). The entire scripture contains 6,990 characters. To explain the self-nature and recognize the original awakening, there is nothing more profound than the Secret Sutra on Reality (Shixiang Fami Jing). The entire scripture contains 3,205 characters. To empty the dharmadhatu (法塵, the dust of dharma) and rely on the wisdom of the Buddha, there is nothing more direct than the Heart Sutra (Bore Boluomi Duo Xin Jing). The entire scripture contains 258 characters. These eight scriptures possess the format of the twelve divisions of scriptures, totaling 116,857 characters, which contain the essence of the Three Vehicles and the secret treasures of all Buddhas. This stone wall is stacked in four layers, three xun (尋, ancient Chinese unit of length) high, fifteen zhang (丈, ancient Chinese unit of length) long, and one chi (尺, ancient Chinese unit of length) and one zhi (咫, ancient Chinese unit of length) thick. There are stone lotuses covering its top and bottom, and stone gods guarding its front and back. Fire and water cannot burn or drift it away, and wind and moon cannot shake or erode it. This is what is meant by giving the supreme Dharma until the endless future. It began in the winter of the second year of the Changqing era of the Tang Dynasty and was completed in the spring of the third year of the Taihe era. The vinaya (律, monastic discipline) monk Qinghuang planned this matter, Qinghai continued his legacy, the disciple Nanke completed it, and Daoze finalized it. The temple monk Qiyuan abandoned his skills to write it, and the prefect Juyi composed the words to praise it. The praise says: After the Buddha's parinirvana (滅度, passing away), the world is empty, only these scriptures remain with sentient beings. Suppose someone writes on pattra (貝葉, palm leaves).
上藏檀龕中。非堅非久。如蠟印空。假使人刺血為墨剝膚為紙。即壞即滅。如筆畫水。噫。畫水不若文石。印臘不若字金。其功不朽。其義甚深。故吾謂石經功德契如來付囑之心。
是歲丹霞天然禪師將。終命左右具浴。浴畢乃頂笠䇿杖受履。垂一足未及地而化。春秋八十有三。師本儒生。行應舉。偶一禪者問仁今何往。曰選官去。禪者曰選官何如選佛。曰選佛當何所詣。禪者曰江西馬祖出世。即選佛之場也。師遂見馬。祖以手托幙頭額。祖顧視良久曰。南嶽石頭是汝之師。師抵南嶽亦以前意投之。石頭曰著槽廠去。乃禮謝入行者堂執務。后因普請剷草次。師獨沐頭跪于石頭之前。石頭欣然與之落髮。尋為說戒。即掩耳而去。便返江西再見馬祖。未參禮便入僧堂騎聖僧頸而坐。眾驚異以白馬祖。祖入堂見之曰我子天然。師即下地禮拜曰謝師賜與法名。久之遍歷諸方。後於天津橋橫臥。留守鄭公出呵之不起。吏問故。曰無事僧。鄭奇之。日給米麵。洛下翕然敬向。居鄧州丹霞。致數百眾。嘗示眾曰。阿你渾家切須保護一靈之物。此不是你造作名邈得。更說什麼薦不薦。吾往日見石頭和尚。亦只教保護此事。不是你譯話得。阿你渾家各有一坐具地。更疑什麼。禪可是你解得底物。豈有佛可成。佛之一字永不喜聞。阿
【現代漢語翻譯】 現代漢語譯本： 在上藏檀龕（存放佛像的龕）中，（佛像）既不堅固也不長久，就像蠟印在空中一樣，虛幻不實。 即使有人刺破自己的血作為墨水，剝下自己的面板作為紙張，（所寫下的東西）也會立即損壞和消失，就像用筆在水上繪畫一樣。 唉！在水上繪畫不如在石頭上刻字，用蠟蓋章不如用金屬鑄字，因為後者的功德不會磨滅，意義非常深遠。 所以我說，鐫刻石經的功德，正契合瞭如來佛囑託的心意。
那一年，丹霞天然禪師將要圓寂，命令侍者準備沐浴。沐浴完畢后，他頭戴斗笠，手持竹杖，穿好鞋子，垂下一隻腳還沒來得及落地就圓寂了。享年八十三歲。禪師原本是儒生，參加科舉考試。偶然遇到一位禪者問他：『仁兄，現在要到哪裡去？』（禪師）回答說：『去選官。』禪者說：『選官怎麼比得上選佛？』（禪師）問：『選佛應當到哪裡去？』禪者說：『江西馬祖（道一禪師）出世，就是選佛的場所啊。』禪師於是去拜見馬祖。馬祖用手托著幞頭（古代男子戴的一種頭巾）的額頭。馬祖注視了他很久，說：『南嶽石頭（希遷禪師）是你的老師。』禪師到達南嶽，也用之前的想法去請教石頭禪師。石頭禪師說：『到槽廠（寺院廚房）去。』禪師於是行禮感謝，進入行者堂（僧人勞作的場所）執事。後來有一次普請（集體勞作）剷草時，禪師獨自洗頭，跪在石頭禪師面前。石頭禪師欣然為他剃度。剃度后，（石頭禪師）正要為他說戒，（丹霞禪師）立刻摀住耳朵離開了。然後返回江西再次拜見馬祖。還沒參拜就進入僧堂，騎在聖僧（佛像）的脖子上坐著。眾人驚異，告訴了馬祖。馬祖進入僧堂看見他，說：『我的兒子天然。』禪師立刻下地禮拜，說：『感謝師父賜予法名。』之後，他遊歷各地。後來在天津橋橫臥。留守鄭公出來呵斥他，（他）也不起來。官吏問他原因，（他）說：『無事僧。』鄭公覺得他很奇特，每天供給米麵。洛陽一帶的人都敬重他。居住在鄧州丹霞山，聚集了幾百人。曾經對大眾開示說：『你們大家務必保護這一靈妙之物。這不是你們造作名相可以得到的。更說什麼推薦不推薦。我往日見石頭和尚，也只是教人保護此事。這不是你們翻譯話語可以得到的。你們大家各有一塊坐具之地（指本自具足的佛性）。還懷疑什麼？禪是你們可以理解的東西嗎？難道還有佛可以成？「佛」這個字我永遠不喜歡聽。』
【English Translation】 English version: In the upper Sangha shrine (a shrine where Buddha statues are kept), (the Buddha statue) is neither firm nor lasting, like a wax seal in the air, unreal and impermanent. Even if one were to pierce one's own blood for ink and peel off one's skin for paper, (what is written) would immediately be damaged and disappear, like drawing on water with a brush. Alas! Drawing on water is not as good as engraving on stone, and sealing with wax is not as good as casting characters in metal, because the merit of the latter will not be erased, and the meaning is very profound. Therefore, I say that the merit of engraving the Stone Sutra perfectly accords with the heart of the Tathagata's entrustment.
In that year, Chan Master Danxia Tianran was about to pass away, and ordered his attendants to prepare a bath. After bathing, he put on his bamboo hat, held his staff, and put on his shoes, with one foot hanging down before it touched the ground, and then he passed away. He was eighty-three years old. The Chan Master was originally a Confucian scholar, participating in the imperial examinations. He happened to meet a Chan practitioner who asked him, 'Where are you going, brother?' (The Chan Master) replied, 'To be selected as an official.' The Chan practitioner said, 'How can selecting an official compare to selecting a Buddha?' (The Chan Master) asked, 'Where should one go to select a Buddha?' The Chan practitioner said, 'The emergence of Mazu Daoyi in Jiangxi is the place to select a Buddha.' The Chan Master then went to see Mazu. Mazu used his hand to support the forehead of his futou (a type of headscarf worn by men in ancient times). Mazu looked at him for a long time and said, 'Nanyue Shitou (Xiqian) is your teacher.' The Chan Master arrived at Nanyue and also used his previous intention to consult Shitou. Shitou said, 'Go to the kitchen.' The Chan Master then bowed in thanks and entered the workers' hall (a place where monks work) to perform his duties. Later, during a collective labor of weeding, the Chan Master washed his head alone and knelt before Shitou. Shitou gladly shaved his head. After shaving his head, (Shitou) was about to give him the precepts, (Danxia) immediately covered his ears and left. Then he returned to Jiangxi to see Mazu again. Before paying his respects, he entered the monks' hall and sat on the neck of the holy monk (Buddha statue). The crowd was surprised and told Mazu. Mazu entered the hall and saw him, saying, 'My son, Tianran.' The Chan Master immediately got off the ground and bowed, saying, 'Thank you, Master, for bestowing the Dharma name.' After that, he traveled everywhere. Later, he lay across the Tianjin Bridge. The garrison commander Zheng Gong came out and scolded him, but (he) did not get up. The official asked him the reason, (he) said, 'A monk with nothing to do.' Zheng Gong found him strange and provided him with rice and flour every day. The people of Luoyang respected him. He lived in Mount Danxia in Dengzhou, gathering hundreds of people. He once instructed the assembly, saying, 'All of you must protect this spiritual thing. This is not something you can obtain by creating names and appearances. What more is there to say about recommending or not recommending? I used to see the Shitou monk, and he only taught people to protect this matter. This is not something you can obtain by translating words. All of you have a seat (referring to the Buddha-nature that is inherently complete). What are you still doubting? Is Chan something you can understand? Is there still a Buddha to be attained? I never like to hear the word 'Buddha'.'
你自看。善巧方便慈悲喜捨不從外得。不著方寸。善巧是文殊。方便是普賢。你更擬趁逐什麼物。不用經。不落空去。今時學者紛紛擾擾。皆是參禪問道。吾此間無道可修。無法可證。一飲一喙各自有分。不用疑慮。在在處處有恁么底。若識得。釋迦即是老凡夫。阿你須自看取。一盲引眾盲。相將入火坑。夜暗里雙陸賽彩若為生。無事珍重。師嘗著玩珠吟二篇。其一曰。識得衣中寶。無明醉自醒。百骸俱潰散。一物鎮長靈。智境渾非體。神珠不定形。悟則三身佛。迷疑萬卷經。在心心可測。歷耳耳難聽。罔象先天地。玄珠出杳冥。本剛非鍛鍊。元凈莫澄渟。槃礴輪朝日。玲瓏映曉星。瑞光流不滅。真氣觸還生。鑑照崆峒寂。羅籠法界明。剉凡功不減。超聖果非盈。龍女心親獻。蛇王口自呈。護鵝之卻活。黃雀意猶輕。解語非關舌。能言不是聲。絕邊彌污漫。無際等空平。演教非為說。聞名勿認名。二邊俱莫立。中道不須行。見月休觀指。歸家罷問程。識心心即佛。何佛更堪成。
時有凌行婆者。嘗謁浮杯和尚。杯與喫茶次。婆問盡力道不得底句還分付阿誰。曰浮杯無剩語。婆云我不恁么道。曰你作么生。道婆斂手哭曰。蒼天中更冤苦。杯無語。婆云語不知偏正。為人即禍生。後有僧舉似南泉。泉云。苦哉浮杯卻
【現代漢語翻譯】 現代漢語譯本：你自己去看。善巧方便、慈悲喜捨不是從外邊得來的，不執著于方寸之間。善巧是文殊菩薩的智慧，方便是普賢菩薩的行愿。你還打算追逐什麼東西呢？不用經典，也不會落入空無。現在的學人紛紛擾擾，都是在參禪問道。我這裡沒有道可以修，沒有法可以證。一飲一啄，各自有緣分，不用疑慮。處處都有這樣的道理。如果認識到這一點，釋迦牟尼佛也就是個老凡夫。你須自己看清楚。一個瞎子帶領一群瞎子，一起掉進火坑。在黑夜裡玩雙陸游戲，靠什麼取勝？沒事了，珍重。老師曾經寫過兩篇《玩珠吟》，其中一篇說：『認識到衣中的寶珠，無明的醉態自然清醒。即使百骸都潰散，這寶珠仍然長存而靈驗。智慧的境界完全不是形體，神珠也沒有固定的形狀。領悟了就是三身佛，迷惑懷疑就是萬卷經。在心中，心可以測度；經過耳朵，耳朵難以聽清。它在天地之前就存在，玄珠出自杳冥之中。它的本質剛強，不是鍛鍊所得；它的本性清凈，不用澄濾。它盤旋于太陽之間，玲瓏地映照著曉星。瑞光流淌而不滅，真氣觸碰而生髮。它鑑照著空曠寂靜，羅網著法界光明。即使削減凡夫的功用，也不會減少；即使超越聖人的果位，也不會增加。龍女親自獻上，蛇王親自呈上。它保護鵝而使之復活，對黃雀的恩惠卻顯得輕微。理解語言不是靠舌頭，能夠說話不是靠聲音。它的邊界瀰漫而污濁，它的無際等同於虛空和平坦。演說教義不是爲了說，聽到名字不要執著于名字。二邊都不要立足，中道也不用行走。見到月亮就不要看手指，回到家就停止問路程。認識到心就是佛，還有什麼佛可以成就呢？』 當時有凌行婆這個人，曾經拜訪浮杯和尚。浮杯和尚請她喝茶的時候，凌行婆問：『用盡力量也說不出的那句話，還交付給誰了？』浮杯和尚說：『浮杯沒有多餘的話。』凌行婆說：『我不是這樣說的。』浮杯和尚說：『你怎麼說？』凌行婆收手哭著說：『蒼天之中更加冤苦啊！』浮杯和尚沒有說話。凌行婆說：『說話不知道偏正，為人就會招來禍患。』後來有個僧人把這件事告訴南泉普愿禪師，南泉普愿禪師說：『可憐啊，浮杯卻...』
【English Translation】 English version: Look for yourself. Skillful means, compassion, joy, and equanimity are not obtained from the outside, not attached to a square inch. Skillful means are Manjushri (wisdom), expedient means are Samantabhadra (practice). What else do you intend to pursue? No need for scriptures, and you won't fall into emptiness. Today's scholars are in turmoil, all engaging in Chan practice and seeking the Way. Here, I have no Way to cultivate, no Dharma to realize. Each drink and each peck is allotted to each individually, no need to doubt. Everywhere there is such a thing. If you recognize it, Shakyamuni is just an old ordinary man. You must see for yourself. A blind man leading a crowd of blind men, together they enter the fire pit. In the dark night, how can one win at Shuanglu (a board game)? Nothing to do, take care. The teacher once wrote two poems on 'Playing with the Pearl,' one of which says: 'Recognizing the jewel in the robe, the intoxication of ignorance naturally awakens. Even if the hundred bones are scattered, this one thing remains eternally efficacious. The realm of wisdom is completely not a form, the divine pearl has no fixed shape. Realized, it is the Trikaya Buddha; confused and doubtful, it is ten thousand volumes of scriptures. In the heart, the heart can measure it; passing through the ear, the ear can hardly hear it. It existed before heaven and earth, the mysterious pearl emerges from the obscure darkness. Its essence is strong, not obtained through forging; its original nature is pure, not needing clarification. It revolves around the sun, exquisitely reflecting the morning stars. Auspicious light flows without ceasing, true energy touches and arises. It illuminates the empty stillness, netting the Dharma realm with brightness. Even if the function of a mortal is diminished, it will not decrease; even if the fruit of a sage is surpassed, it will not increase. The Dragon Girl personally offers it, the Snake King personally presents it. It protects the goose and brings it back to life, the kindness to the sparrow seems slight. Understanding language is not through the tongue, being able to speak is not through sound. Its boundary is pervasive and turbid, its boundlessness is equal to emptiness and flatness. Expounding the teachings is not for speaking, hearing the name, do not cling to the name. Do not establish either extreme, no need to walk the Middle Way. Seeing the moon, stop looking at the finger; returning home, stop asking for directions. Recognizing that the mind is Buddha, what other Buddha is there to become?' At that time, there was a laywoman named Ling Xingpo, who once visited the monk Fubei. When Fubei was serving her tea, Ling Xingpo asked, 'That sentence that cannot be uttered even with all one's strength, to whom is it entrusted?' Fubei said, 'Fubei has no superfluous words.' Ling Xingpo said, 'I don't say it that way.' Fubei said, 'How do you say it?' Ling Xingpo folded her hands and cried, saying, 'In the vast heaven, there is even more injustice!' Fubei was silent. Ling Xingpo said, 'Speaking without knowing the correct direction will bring disaster to people.' Later, a monk told this to Nanquan Puyuan, who said, 'Alas, Fubei indeed...'
被老婆摧折。婆聞南泉語乃笑曰。王老師猶少機關在。有澄一禪者見婆。問怎生是南泉猶少機關在。婆乃哭曰可悲可痛。一罔措。婆云會么。一合掌而立。婆云伎死禪和如麻似粟。后澄一舉似趙州。州云。我若見這臭老婆。問教口啞在。一云未審和尚怎生問他。州以棒打云。似這伎死禪和。不打更待何時。連打數棒。婆聞趙州恁么道。乃曰。趙州自合吃婆手裡棒在。後有僧舉似趙州。州哭云可悲可痛。婆聞趙州此語乃合掌曰。趙州眼放光明。照破四天下。後趙州令僧去問怎生是趙州眼。婆乃豎起拳頭。趙州聞之乃以一偈寄云。當機直面提。真面當機疾。報你凌行婆。哭聲何得失。婆亦以一偈答曰。哭聲師已曉。已曉復誰知。當知摩竭國。幾喪目前機。
隆興佛教編年通論卷第二十四 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十五
隆興府石室沙門 祖琇 撰
唐
太和五年。文宗喜食蛤蜊。一日御饌中有蛤蜊劈不張者。忽變菩薩像。帝驚異。有旨迭興善寺令眾僧瞻禮。因問侍臣此何祥也。或對。大乙山有惟政禪師。深明佛法。請詔問之。帝召政而問焉。對曰。物無虛應。此殆啟陛下信心耳。經云。應以菩薩形得度者即現菩薩形而為說
【現代漢語翻譯】 現代漢語譯本： 被老婆（指凌行婆）駁倒。凌行婆聽了南泉（指南泉普愿禪師）的話后笑著說：『王老師（指南泉普愿禪師）還是有些不夠圓滑。』有位名叫澄一的禪者拜訪凌行婆，問道：『怎樣才是南泉猶少機關在？』凌行婆就哭著說：『可悲可痛啊！』澄一感到不知所措。凌行婆說：『明白了嗎？』澄一合掌站立。凌行婆說：『像你這樣只會耍嘴皮子的禪和子多如麻、密如粟。』後來澄一將此事告訴趙州（指趙州從諗禪師），趙州說：『我如果見到這個臭老婆，一定要問得她說不出話來。』澄一問：『不知和尚您要怎麼問她？』趙州用棒子打了一下說：『像這種只會耍嘴皮子的禪和子，不打還要等到什麼時候？』連續打了好幾棒。凌行婆聽說趙州這麼說，就說：『趙州應該吃我手裡的棒子。』後來有僧人將此事告訴趙州，趙州哭著說：『可悲可痛啊！』凌行婆聽到趙州這句話，就合掌說：『趙州眼放光明，照破整個世界。』後來趙州讓僧人去問：『什麼是趙州眼？』凌行婆就豎起拳頭。趙州聽了之後，寫了一首偈頌寄給她：『當機直面提，真面當機疾。報你凌行婆，哭聲何得失。』凌行婆也用一首偈頌回答說：『哭聲師已曉，已曉復誰知。當知摩竭國，幾喪目前機。』
隆興佛教編年通論卷第二十四 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十五
隆興府石室沙門 祖琇 撰
唐
太和五年，文宗皇帝喜歡吃蛤蜊。有一天，御膳中有個蛤蜊怎麼也打不開，忽然變成了菩薩像。皇帝感到驚異，下旨讓興善寺的眾僧前去瞻仰禮拜。皇帝因此詢問侍臣這是什麼徵兆。有人回答說：『大乙山有位惟政禪師，對佛法理解深刻，請皇上下詔詢問他。』皇帝召見惟政禪師並詢問他，惟政禪師回答說：『事物不會無緣無故地顯現，這大概是開啟陛下信心的徵兆。』經書上說：『應以菩薩形得度者，即現菩薩形而為說法。』
【English Translation】 English version: She was refuted by the old woman (Lingxing Po). Lingxing Po, upon hearing Nanquan's (Zen Master Nanquan Puyuan) words, laughed and said, 'Teacher Wang (Zen Master Nanquan Puyuan) still lacks some shrewdness.' A Zen practitioner named Chengyi visited Lingxing Po and asked, 'What is meant by Nanquan still lacking some shrewdness?' Lingxing Po then cried and said, 'How sad, how painful!' Chengyi was at a loss. Lingxing Po said, 'Do you understand?' Chengyi put his palms together and stood there. Lingxing Po said, 'Zen monks who are only good at talking are as numerous as hemp and millet.' Later, Chengyi told Zhao Zhou (Zen Master Zhao Zhou Congshen) about this, and Zhao Zhou said, 'If I see this stinky old woman, I will ask her until she is speechless.' Chengyi asked, 'I wonder how the venerable monk would ask her?' Zhao Zhou struck with a stick and said, 'For Zen monks who are only good at talking, when should I strike if not now?' He struck several times in a row. Lingxing Po, upon hearing Zhao Zhou say this, said, 'Zhao Zhou should receive a blow from my hand.' Later, a monk told Zhao Zhou about this, and Zhao Zhou cried and said, 'How sad, how painful!' Lingxing Po, upon hearing Zhao Zhou's words, put her palms together and said, 'Zhao Zhou's eyes emit light, illuminating the entire world.' Later, Zhao Zhou sent a monk to ask, 'What is Zhao Zhou's eye?' Lingxing Po then raised her fist. Zhao Zhou, upon hearing this, sent her a verse: 'Directly address the moment, the true face is swift in the moment. Tell Lingxing Po, what is gained or lost in the sound of crying?' Lingxing Po also replied with a verse: 'The teacher already understands the sound of crying, who knows again what is already understood? Know that in Magadha, how many opportunities are lost before one's eyes.'
Chronological Compilation of Buddhism during the Longxing Era, Volume 24 Supplement to the Buddhist Canon, Series 卍, Volume 75, No. 1512, Chronological Compilation of the Longxing Era
Chronological Compilation of Buddhism during the Longxing Era, Volume 25
Compiled by Zuxiu, a Shramana of the Stone Chamber in Longxing Prefecture
Tang Dynasty
In the fifth year of the Taihe era, Emperor Wenzong enjoyed eating clams. One day, among the dishes prepared for the emperor, there was a clam that could not be opened, and it suddenly transformed into a Bodhisattva image. The emperor was astonished and issued an edict ordering the monks of Xingshan Temple to come and pay homage. The emperor then asked his attendants what this omen meant. Someone replied, 'There is a Zen Master Weizheng on Mount Dayi who has a deep understanding of Buddhism. Please summon him to inquire.' The emperor summoned Zen Master Weizheng and asked him. Zen Master Weizheng replied, 'Things do not appear without a reason. This is probably to inspire Your Majesty's faith.' The sutras say, 'For those who can be liberated by appearing in the form of a Bodhisattva, the Bodhisattva will appear in that form to preach the Dharma.'
法。帝曰。菩薩形今見矣。未聞其說法何也。對曰。陛下見此。以為常耶非常耶。信耶弗信耶。帝曰。非常之瑞。朕焉不信。政曰。陛下聞其說法矣。何謂未聞。帝大悅。詔天下寺並立觀音菩薩像奉祀焉。
九年四月丁巳。宰相李訓上疏請罷內道場。沙汰僧尼濫偽者。制可。是日詔下。方毀大內靈像。俄暴風聿起。含元殿鴟吻俱落。發三金吾仗。舍內外城門樓觀俱壞。光化門墻亦崩。士民震恐。帝以訓所請忤天意。亟詔停前沙汰。詔復立大內聖像。風遂頓息。見舊史五行志。是歲冬十一月。宰相李訓．鄭注謀誅䆠官不克。事敗。訓注皆死之。
論曰。唐自中世而後䆠官弄權。及文宗之世李訓當軸。欲去其患而謀之不臧。至於僧尼本出乎良民子息多者無從安頓。方議出家。抑固有父母慈仁為子為養生善世之計者。余何能為哉。訓乃妄為沙汰之舉。及天意見誡。訓不自知畏。遂至於敗。本朝黃門蘇公子由嘗有詩曰。佛法入中原。儒者恥論茲。功施冥冥中。亦何負當時。此方舊雜染。渾渾無名緇。治生守家室。坐使斯人疑。未知酒肉非。曷與生死辭。熾然吳閩間。佛事不可思。生子多穎悟。得報豈汝欺。時有正法眼。一出照耀之。誰為邑中豪。請誦我此詩。嗚呼。子由之詩。天下之達識者也。然吾徒自古迄今有
【現代漢語翻譯】 現代漢語譯本：皇帝說：『菩薩的形象現在已經見到了，但還沒有聽到菩薩說法，這是為什麼呢？』 對曰：『陛下您看見這個（菩薩像），認為是恒常的還是非常的呢？相信還是不相信呢？』 皇帝說：『這是非常之瑞兆，朕怎麼會不相信呢？』 宰相說：『陛下您已經聽見菩薩說法了。為什麼說沒有聽見呢？』 皇帝非常高興，下詔天下寺廟都設立觀音菩薩像來供奉祭祀。
九年四月丁巳日，宰相李訓上奏疏，請求廢除宮廷內的道場，淘汰濫竽充數的僧尼。皇帝批準了。當天頒佈詔令，開始拆毀宮廷內的神像。忽然狂風大作，含元殿上的鴟吻全部掉落，吹斷了三根金吾衛的儀仗，宮內外城門的樓觀全部倒塌，光化門的墻壁也崩塌了。士人和百姓都非常害怕。皇帝認為李訓的請求觸怒了天意，立刻下詔停止之前的淘汰僧尼的舉措，下詔恢復宮廷內的神像，風就立刻停止了。這件事記載在舊史的《五行志》中。這年冬天十一月，宰相李訓、鄭注陰謀誅殺宦官，沒有成功，事情敗露，李訓、鄭注都被處死了。
評論說：唐朝自從中世以後，宦官把持朝政，到了文宗時期，李訓當權，想要去除這個禍患，但是謀劃得不好。至於僧尼，本來就是出自良民的子弟，很多沒有地方安置，才想出家。而且本來就有父母慈愛，爲了子女爲了養生而有行善於世的打算。我又能怎麼樣呢？李訓竟然妄自進行淘汰僧尼的舉動，等到天意出現警告，李訓不自我警醒，最終導致了失敗。本朝的黃門蘇公子由曾經有詩說：『佛法傳入中原，儒者恥于談論這些。功德施於冥冥之中，又有什麼對不起當時的呢？這片土地向來混雜污濁，到處都是沒有名分的僧人。他們經營生計，守護家室，反而讓這些人懷疑。不知道酒肉不是真諦，怎麼能捨棄生死呢？吳地閩地佛事興盛，佛事不可思議。生下的孩子大多聰慧，得到的報應難道會欺騙你嗎？當時有具有正法眼的人，一旦出現就能照亮一切。誰是城中的豪傑，請朗誦我的這首詩。』 唉！子由的詩，是天下有見識的人啊！然而我們這些僧人自古至今有...
【English Translation】 English version: The Emperor said, 'The image of the Bodhisattva is now seen, but I have not yet heard the Bodhisattva preach. Why is that?' The official replied, 'Your Majesty, do you see this (Bodhisattva image) as permanent or impermanent? Do you believe it or not?' The Emperor said, 'This is an auspicious sign of the extraordinary. How could I not believe it?' The official said, 'Your Majesty has already heard the Bodhisattva preach. Why do you say you have not heard it?' The Emperor was very pleased and decreed that all temples in the land should establish images of Avalokiteśvara (Guanyin Pusa, Bodhisattva of compassion) for worship.
In the fourth month of the ninth year, on the day of Ding Si, the Chancellor Li Xun submitted a memorial requesting the abolition of the inner palace monasteries and the weeding out of unqualified monks and nuns. The Emperor approved it. On the same day, an edict was issued to begin demolishing the sacred images within the palace. Suddenly, a violent wind arose, and all the owl-shaped ornaments (chi wen) on the roof of Hanyuan Hall fell off, three golden halberds of the Jinwu Guard were broken, and the towers of the inner and outer city gates collapsed. The walls of Guanghua Gate also crumbled. The officials and common people were terrified. The Emperor believed that Li Xun's request had offended Heaven, and immediately issued an edict to halt the previous weeding out of monks and nuns, and ordered the restoration of the sacred images within the palace. The wind then immediately ceased. This event is recorded in the 'Treatise on the Five Elements' of the old history. In the eleventh month of the same year, the Chancellor Li Xun and Zheng Zhu plotted to assassinate the eunuchs (yan guan, court officials), but failed. The plot was exposed, and Li Xun and Zheng Zhu were both executed.
It is commented: Since the middle of the Tang Dynasty, eunuchs had been wielding power. By the time of Emperor Wenzong, Li Xun was in power and wanted to eliminate this problem, but his plan was poorly conceived. As for the monks and nuns, they originally came from the sons and daughters of good families, and many had no place to settle, so they sought to become monks and nuns. Moreover, there were originally parents who were kind and loving, and who had plans to do good in the world for the sake of their children and for their own well-being. What could I do? Li Xun recklessly carried out the weeding out of monks and nuns, and when Heaven sent a warning, Li Xun did not take heed, and ultimately led to his downfall. Su Gongziyou, a court official (huang men) of our dynasty, once wrote a poem saying: 'The Buddhist Dharma entered the Central Plains, and scholars are ashamed to discuss it. Its merits are bestowed in the unseen realm, so what has it done to offend the times? This land has always been mixed with impurities, and everywhere are monks without names. They manage their livelihoods and protect their families, but instead cause these people to be suspicious. Not knowing that wine and meat are not the true essence, how can they renounce life and death? Buddhist affairs are flourishing in Wu and Min, and Buddhist affairs are inconceivable. The children born are mostly intelligent, so will the rewards deceive you? At that time, there will be those with the eye of the true Dharma (zheng fa yan), and once they appear, they will illuminate everything. Who is the hero in the city? Please recite this poem of mine.' Alas! The poem of Gongziyou is that of a person of great insight in the world! However, we monks from ancient times to the present have...
賢有不肖。如世之有君子小人。不無交相資于其問。唯賢者知賢而容不肖。則兩相忘而天下廓然安矣。或者過為之謀。猥圖進身之計。終於誤國誤身者。如訓之謬古今。豈一人而已哉。
是歲南泉普愿禪師將示寂。第一座問曰。和尚百年後向什麼處去。師雲山下作一頭水牯牛去。座云某甲隨和尚去還得否。師云。汝若隨吾。則須銜一莖草來。乃集門人告之曰。星翳燈幻其來久矣。勿謂吾有去來也。言訖而逝。師得法于馬祖。后歸池陽。自架禪室以居。凡三十年不下南泉。會宣城觀察使陸公亙請下山。伸弟子之禮。由是學徒雲集。陸嘗問。弟子從六合來。彼中還更有身否。泉云。分明記取。舉似作家。陸雲。和尚大不思議。到處世界現成。泉云。適來總是天夫分上事。陸他日又云。弟子薄會佛法。泉云十二時中作么生。陸雲寸絲不掛。泉云猶是階下漢。泉又云。不見道。有道君王不納有智之臣。一日見人雙陸。大夫拈起骨子云。恁么不恁么。只恁信彩去時如何。泉拈起骨子云。臭骨頭十八。嘗示眾曰。道個如如。早是變了也。今時師僧直須向異類中行。又曰。我於一切處而無所行。他拘我不得。喚作遍行三昧普現色身。又曰。如今不可不奉戒。我不是渠。渠不是我。作得伊如貍奴白牯行履卻快活。你若一念異即難
【現代漢語翻譯】 現代漢語譯本 賢能之人與不肖之人並存，就像世間既有君子也有小人一樣，賢與不肖之間並非沒有互相借鑑之處。只有賢能的人才能認識賢能，包容不肖，這樣才能彼此忘卻，天下才能太平安寧。有些人過分地為自己謀劃，妄圖通過不正當的手段來晉陞，最終卻落得誤國誤身的下場，這種錯誤從古至今難道只有一個人嗎？
那一年，南泉普愿禪師（Nanquan Puyuan，唐代禪師）即將圓寂。他的首座弟子問：『和尚百年之後將去哪裡？』禪師說：『到山下做一頭水牯牛（shuǐ gǔ niú，水牛）去。』首座弟子問：『弟子跟隨和尚去可以嗎？』禪師說：『你如果跟隨我，就必須口銜一根草來。』於是召集門人告誡他們說：『星光暗淡，燈光虛幻，這種現象由來已久。不要認為我有來去。』說完就圓寂了。禪師得法于馬祖（Mazu，唐代禪師），後來回到池陽（Chiyang），自己搭建禪室居住，三十年不下南泉（Nanquan）山。後來宣城（Xuancheng）觀察使陸亙（Lu Geng）請他下山，行弟子之禮，因此前來學習的人雲集。陸亙曾經問：『弟子從六合（Liuhe，指天下）而來，那裡還有身體存在嗎？』南泉說：『分明記住，告訴那些有作為的人。』陸亙說：『和尚真是不可思議，到處都是現成的世界。』南泉說：『剛才說的都是天夫（Tianfu，指自然）的事情。』陸亙有一天又說：『弟子略微懂得一些佛法。』南泉問：『十二時辰（shí èr shí chén，一天）中你如何修行？』陸亙說：『一絲不掛。』南泉說：『你仍然是門外漢。』南泉又說：『沒聽過嗎？有道的君王不接納有智慧的臣子。』有一天，南泉看到有人玩雙陸（Shuanglu，一種棋類遊戲），大夫拿起骰子說：『這樣還是不這樣？只這樣相信綵頭去的時候如何？』南泉拿起骰子說：『臭骰子十八。』曾經對大眾開示說：『說一個如如（Ruru，真如），早就變了。』現在的師僧必須要在異類中修行。又說：『我在一切處而無所行，他們拘束不了我。』這叫做遍行三昧（bian xing san mei）普現色身（pu xian se shen）。又說：『現在不能不奉行戒律，我不是它，它不是我。』做得像貍奴（linu，貓）白牯（bai gu，白色母牛）一樣行走反而快樂。你如果一念之差就困難了。
【English Translation】 English version The worthy and the unworthy coexist, just as there are gentlemen and petty people in the world. There is no lack of mutual learning between the worthy and the unworthy. Only the worthy can recognize the worthy and tolerate the unworthy, so that they can forget each other and the world can be peaceful and tranquil. Some people over-plan for themselves, vainly seeking advancement through improper means, and ultimately end up harming the country and themselves. Is this kind of mistake only made by one person throughout history?
In that year, Zen Master Nanquan Puyuan (Nanquan Puyuan, a Zen master of the Tang Dynasty) was about to pass away. His first disciple asked: 'Where will the Abbot go after a hundred years?' The master said: 'I will go down the mountain to be a water buffalo (shuǐ gǔ niú, water buffalo).' The first disciple asked: 'Can this disciple follow the Abbot?' The master said: 'If you follow me, you must hold a blade of grass in your mouth.' Then he gathered his disciples and warned them: 'The starlight is dim, and the lamplight is illusory. This phenomenon has been around for a long time. Do not think that I have coming and going.' After saying this, he passed away. The Zen master received the Dharma from Mazu (Mazu, a Zen master of the Tang Dynasty), and later returned to Chiyang (Chiyang), where he built his own Zen room and lived for thirty years without going down Nanquan (Nanquan) Mountain. Later, Lu Geng (Lu Geng), the inspector of Xuancheng (Xuancheng), invited him down the mountain and performed the rituals of a disciple, so that people came to study in droves. Lu Geng once asked: 'This disciple comes from Liuhe (Liuhe, referring to the world), is there still a body there?' Nanquan said: 'Remember clearly and tell those who are accomplished.' Lu Geng said: 'The Abbot is truly incredible, everywhere is a ready-made world.' Nanquan said: 'What I just said was all about Tianfu (Tianfu, referring to nature).' One day, Lu Geng said again: 'This disciple knows a little about Buddhism.' Nanquan asked: 'How do you practice in the twelve periods (shí èr shí chén, a day)?' Lu Geng said: 'Not a thread hanging.' Nanquan said: 'You are still an outsider.' Nanquan also said: 'Haven't you heard? A virtuous king does not accept wise ministers.' One day, Nanquan saw someone playing Shuanglu (Shuanglu, a kind of chess game), and the doctor picked up the dice and said: 'Like this or not like this? What happens when you just believe in the prize?' Nanquan picked up the dice and said: 'Stinky dice eighteen.' He once gave a public instruction: 'Saying a Ruru (Ruru, Suchness) has already changed.' Today's monks must practice in different categories. He also said: 'I am everywhere and do nothing, and they cannot restrain me.' This is called pervasive Samadhi (bian xing san mei) and universally manifested body (pu xian se shen). He also said: 'Now we must observe the precepts, I am not it, and it is not me.' It is happy to walk like a cat (linu, cat) and a white cow (bai gu, white cow). If you have a moment of difference, it will be difficult.
為修行。才一念異便有勝劣二根。亦是情見隨他因果。更有什麼自由分。又曰。老僧十八上解作活計。有人解作活計者么。出來共你商量。須是住山人始得。珍重。無事各自修行。大眾不去。師復云。如聖果也大可畏。沒量大人尚不柰何。我且不是渠。渠且不是我。他經論家說法身為極則。喚作理盡三昧。似老僧向前被人教返本還源去幾。恁么會。禍事。兄弟。近日禪師太多。覓個癡鈍人不可得。不道全無。于中還少。若有出來共你商量。如空劫時還有修行人否。有無作么不道。阿你尋常巧唇溥舌。及乎問著。總皆不道。何不出來。莫論佛出世事。兄弟。今時人擔佛著肩頭上行。聞老僧言心不是佛智不是道。便聚頭擬推。老僧無休推處。你若束得虛空作棒。打得老僧著。一任汝推。師與趙州門風。天下推仰以為絕唱云。
開成元年。左街僧錄內供奉三教談論引駕大德安國寺上座賜紫大達法師端甫卒。史館修撰裴休制碑曰。玄秘塔者。大法師端甫靈骨之所歸也。於戲。為丈夫者在家則張仁義禮樂。輔天子以扶世導俗。出家則運慈悲定慧。佐如來以闡教利生。舍此無以為丈夫也。背此無以為達道也。和尚其出家之雄乎。天水趙氏。世為秦人。初母張夫人夢梵僧謂曰。當生貴子。即出囊中舍利使吞之。及誕。所夢僧白
【現代漢語翻譯】 現代漢語譯本： 關於修行，僅僅一個念頭的差異，就會產生殊勝和低劣兩種根性。這仍然是情感和見解隨著他人而產生的因果。還有什麼自由可言呢？又說，老衲我十八歲以上就懂得如何生活。有人懂得如何生活嗎？出來與你商量。必須是住在山裡的人才行。珍重。沒事各自修行。大眾不離開。師父又說，如聖果（證悟的果位）也太可怕了，無數的大人都無法奈何。我且不是它，它且不是我。那些經論家說，法身是最高的境界，稱之為理盡三昧（達到真理的極致）。像老衲我以前被人教導返本還源一樣。這樣理解，是禍事。兄弟們，最近禪師太多了，找個癡鈍的人都找不到。不是說完全沒有，只是很少。如果有，出來與你商量。如空劫（極長的時間）時還有修行人嗎？有或沒有為什麼不說？你們平時巧舌如簧，等到問到的時候，總是不說話。為什麼不出來？不要說佛出世的事情。兄弟們，現在的人把佛扛在肩膀上行走。聽到老衲我說心不是佛，智不是道，就聚在一起想要推翻我。老衲我沒有可以被推翻的地方。你如果能把虛空捆成棍子，打到老衲我，就任你推翻。師父與趙州（趙州禪師）的門風，天下推崇，認為是絕唱。
開成元年，左街僧錄內供奉三教談論引駕大德安國寺上座賜紫大達法師端甫圓寂。史館修撰裴休撰寫碑文說：『玄秘塔，是大法師端甫靈骨安放的地方。』唉！作為大丈夫，在家就要張揚仁義禮樂，輔佐天子來匡扶世道人心；出家就要運用慈悲定慧，輔助如來來闡揚教義利益眾生。捨棄這些，就不能成為大丈夫；背離這些，就不能通達大道。和尚是出家人的英雄啊！天水趙氏，世代是秦人。當初母親張夫人夢見梵僧說：『將要生個貴子。』隨即取出囊中的舍利讓他吞下。等到出生時，所夢見的僧人是白
【English Translation】 English version: Regarding cultivation, a single differing thought can give rise to two kinds of roots: superior and inferior. This is still cause and effect arising from emotions and views following others. What freedom is there then? It is also said, this old monk has known how to make a living since I was over eighteen. Is there anyone who knows how to make a living? Come out and discuss it with you. It must be someone who lives in the mountains. Take care. Everyone cultivate on your own if there's nothing else. The assembly does not leave. The master further said, 'Such as the Holy Fruit (the fruit of enlightenment) is also very frightening, countless great people are still unable to do anything about it. I am not it, and it is not me.' Those scholars of scriptures and treatises say that the Dharmakaya (法身) is the ultimate state, calling it 'the Samadhi (三昧) of Exhausting Principle (理盡).' It's like this old monk was previously taught to return to the origin and source. Understanding it like that is a disaster. Brothers, there are too many Chan (禪) masters these days, it's impossible to find a dull person. It's not to say there are none at all, but they are few. If there is one, come out and discuss it with you. Like in the time of the empty aeon (空劫), were there any cultivators? Why not say whether there were or weren't? You are usually eloquent, but when asked, you all say nothing. Why don't you come out? Don't talk about the events of the Buddha's appearance in the world. Brothers, people these days carry the Buddha on their shoulders. When they hear this old monk say that the mind is not the Buddha and wisdom is not the Tao (道), they gather together wanting to overthrow me. This old monk has nowhere to be overthrown. If you can bind emptiness into a stick and hit this old monk, then I will let you overthrow me. The master and Zhaozhou's (趙州禪師) style is admired by the world as an unsurpassed masterpiece.
In the first year of Kaicheng, Duanfu (端甫), the Left Street Monastic Registrar, Inner Palace Attendant, Three Teachings Debater, Leading Great Virtue of Anguo Temple, and Purple-Robed Great Dharma Master, passed away. Pei Xiu (裴休), compiler of the History Office, wrote the epitaph, saying: 'The Xuanmi Pagoda (玄秘塔) is where the spiritual bones of the Great Dharma Master Duanfu rest.' Alas! As a great man, at home, he should promote benevolence, righteousness, propriety, and music, assisting the Son of Heaven to support the world and guide customs; when renouncing the world, he should employ compassion, concentration, and wisdom, assisting the Tathagata (如來) to propagate the teachings and benefit sentient beings. Abandoning these, one cannot become a great man; turning away from these, one cannot attain the Great Path. The monk is a hero among renunciates! The Zhao family (趙氏) of Tianshui (天水) were Qin people (秦人) for generations. Initially, his mother, Lady Zhang (張夫人), dreamed of a Brahmin monk who said: 'You will give birth to a noble son.' Immediately, he took out a relic (舍利) from a bag and had her swallow it. When he was born, the monk in the dream was white.
晝入其室摩其頂曰。必當大宏教法。言訖而滅。既成人。高顙高目大頤方口。長六赤五寸。其音如鐘。夫將欲荷如來之菩提。鑿生靈之耳目。固必有殊相奇表歟。始十歲依崇福寺道悟禪師為沙彌。十七正度為比丘。𨽻安國寺具威儀。于西明照律師稟持犯。于崇福寺升律師傳涅槃唯識大義。于安國寺素法師復夢梵僧告曰。三藏大教盡貯汝腹矣。自是經律論無敵于天下。囊括川注逢原委會。滔滔然莫能知其畔岸矣。夫將欲伐株杌于情田。雨甘露於法種者。固必有勇智宏辯歟。無何謁文殊于清涼。眾聖皆現。演大經于太原。傾都畢會。德宗皇帝聞其名。徴之。一見大悅。常出入禁中。與儒道論議。賜紫方袍。歲時錫施異於他等。復詔侍皇太子于東朝。順宗皇帝深仰其風。親之若昆弟。相與臥起。恩禮特隆。憲宗皇帝數幸其寺。侍之若賓友。常承顧問。注納偏厚。而和尚符彩超邁。詞理響捷。迎合上旨。皆契真乘。雖造次應對未嘗不以闡揚為務。由是天子益知佛為大聖人。其教有大不思議事。當是時。朝廷方削平區夏縛吳斡蜀潴蔡蕩鄆。而天子端拱無事。詔和尚率緇屬迎真骨于靈山。開法場于秘殿。為人請福。親奉香火。既而刑不殘。兵不黷。赤子無愁聲。江海無驚浪。蓋參用真乘以毗大政之明效也。夫將欲顯大不思議之道。
輔大有為之君。固必有冥符玄契歟。掌內殿法儀。錄左街僧事。以標表清眾者十一年。講涅槃唯識經論。位處當仁。傳授宗乘。以開誘道俗凡一百六十座。運三密于瑜伽。契無生於悉地。日持諸部十餘萬遍。指凈土為息肩之地。嚴金經為報法之恩。前後供施數十百萬。悉以崇飾殿宇。窮極雕繪。而方丈匡床靜慮自得。貴臣盛族皆所依慕。豪俠工賈莫不瞻向。薦金玉以致誠。仰端嚴而禮足。日有千數。不可殫書。而和尚即眾生以觀佛。離四相以修善。心下如地坥無丘陵。王公輿臺皆以誠接。議者以謂成就常不輕行者唯和尚而已。夫將欲駕橫海之大航。拯群迷於彼岸者。固必有奇功妙道歟。以開成元年六月一日向西右脅而滅。當暑而尊容若生。竟夕而異香彌郁。其年七月六日遷於長樂之南原。遺命茶毗。得舍利三百餘粒。方熾而神光月皎。既燼而靈骨珠圓。賜謚大達。塔曰玄秘。俗壽六十七。僧臘四十八。弟子比丘比丘尼約千餘輩。或講論玄言。或紀綱大寺。修禪秉律分作人師。五十其徒皆為達者。於戲。和尚果出家之雄乎。不然何至德殊祥如此其盛也。承襲弟子自約．義正．正言等。克荷先業。虔守遺風。大懼徽猷有時堙沒。而合門劉公法緣最深道契彌固。亦以為請。愿播清塵。休嘗游其藩。備其事。隨喜讚歎。蓋無愧
辭。銘曰。賢劫千佛。第四能仁。哀我生靈。出經破塵。教網高張。孰辨孰分。有大法師。如從親聞。經律論藏。戒定慧學。深淺同源。先後相覺。異宗偏義。孰正孰駁。有大法師。為作霜雹。趣真則滯。涉偽則流。像狂猿輕。鉤檻莫收。抳制刀斷。尚生瘡疣。有大法師。絕念而游。巨唐啟運。大雄垂教。千載冥符。三乘迭耀。寵重恩顧。顯闡贊導。有大法師。逢時感召。空門正辟。法宇方開。崢嶸棟宇。一旦而摧。水月映象。無心去來。徒令後學。瞻仰徘徊。
三年三月六日。僧統清涼國師澄觀將示寂。謂其徒海岸等曰。吾聞偶運無功先聖悼嘆。復質無行古人恥之。無昭穆動靜。無綸緒往復。勿穿鑿異端。勿順非辨偽。勿迷陷邪心。勿因牢斗諍。大明不能破長夜之昏。慈母不能保身後之子。當取信於佛。無取信於人。真離玄微。非言說所顯。要以深心體解。朗然現前。對境無心。逢緣不動。則不孤我矣。言訖而逝。師生歷九朝。為七帝門師。春秋一百有二。僧臘八十有三。身長九尺四寸。垂手過膝。目夜發光。晝視不瞬。才供二筆。聲韻如鐘。文宗以祖聖崇仰。特輟朝三日。重臣縞素。奉全身塔於終南山。未幾有梵僧到闕。表稱于蔥嶺見二使者凌空而過。以咒止而問之。答曰。北印度文殊堂神也。東取華嚴菩
薩大牙歸國供養。有旨啟塔。果失一牙。唯三十九存焉。遂阇維。舍利光明瑩潤。舌如紅蓮色。賜謚仍號清涼國師。妙覺之塔。相國裴休奉來撰碑。其銘曰。寶月清涼。寂照法界。以沙門相。藏世間解。澄湛含虛。氣清鐘鼎。雪沃剡溪。霞橫緱嶺。真室寥夐。靈岳崔嵬。虛融天地。峻拔風雷。離微休命。實際厖鴻。奉若時政。革彼幽蒙。炯乎禹質。元聖孕靈。德靈冉冉。凝眸幻形。谷響入耳。性不可為。青蓮出水。深不可窺。才受尸羅。奉持止作。原始要終。克諧適莫。鳳藻瑰奇。遺演秘密。染翰風生。供盈二筆。欲造玄關。咽金一像。逮竟將流。龍飛遷飏。疏新五頂。光銜二京。躍出法界。功齊百城。萬行分披。華開古錦。啟迪群甿。與甘露飲。燮贊金偈。懷生保乂。聖主師資。聿興遐裔。貝葉翻宣。譯場獨步。譯柄一揮。幾回天顧。王庭闡法。傾河涌泉。屬辭縱辨。玄玄玄玄。紫衲命衣。漬涼國號。不有我師。孰知吾道。九州傳命。然無盡燈。一人拜錫。統天下僧。帝網沖融。潛通萬戶。歷天不周。同時顯晤。卷舒自在。來往無蹤。大士知見。𠃔執厥中。西域供牙。梵倫遽至。奏啟石驗。嘉風益熾。敕俾圖真。相即無相。海印大龍。蟠居方丈。哲人去矣。資何所參。即事之理。塔鎖終南。
來寫國師真奉安
【現代漢語翻譯】 現代漢語譯本： 薩大牙（Saddaha）回國后，朝廷供養他。有旨意開啟塔，結果發現遺失了一顆牙齒，只剩下三十九顆。於是進行阇維（Javet，火葬）。舍利（Śarīra）光明瑩潤，舌頭如同紅色蓮花的顏色。朝廷賜予謚號，仍然號為清涼國師。妙覺之塔（Miàojué Pagoda），相國裴休（Péi Xiū）奉旨前來撰寫碑文。碑文銘刻道：『寶月清涼，寂照法界（Dharmadhātu）。以沙門（Śrāmaṇa）之相，藏世間解。澄湛含虛，氣清鐘鼎。雪沃剡溪（Yàn Creek），霞橫緱嶺（Gōu Mountain）。真室寥夐，靈岳崔嵬。虛融天地，峻拔風雷。離微休命，實際厖鴻。奉若時政，革彼幽蒙。炯乎禹質，元聖孕靈。德靈冉冉，凝眸幻形。谷響入耳，性不可為。青蓮出水，深不可窺。才受尸羅（Śīla），奉持止作。原始要終，克諧適莫。鳳藻瑰奇，遺演秘密。染翰風生，供盈二筆。欲造玄關，咽金一像。逮竟將流，龍飛遷飏。疏新五頂，光銜二京。躍出法界，功齊百城。萬行分披，華開古錦。啟迪群甿，與甘露飲。燮贊金偈（Gatha），懷生保乂。聖主師資，聿興遐裔。貝葉翻宣，譯場獨步。譯柄一揮，幾回天顧。王庭闡法，傾河涌泉。屬辭縱辨，玄玄玄玄。紫衲命衣，漬涼國號。不有我師，孰知吾道。九州傳命，然無盡燈。一人拜錫，統天下僧。帝網沖融，潛通萬戶。歷天不周，同時顯晤。卷舒自在，來往無蹤。大士知見，𠃔執厥中。西域供牙，梵倫遽至。奏啟石驗，嘉風益熾。敕俾圖真，相即無相。海印大龍，蟠居方丈。哲人去矣，資何所參。即事之理，塔鎖終南。』
來寫國師真奉安
【English Translation】 English version: Saddaha returned to his country, and the court provided offerings. An edict was issued to open the pagoda, and it was discovered that one tooth was missing, with only thirty-nine remaining. Thereupon, cremation (Javet) was performed. The relics (Śarīra) were bright and lustrous, and the tongue was the color of a red lotus. The court bestowed a posthumous title, still honoring him as the Qingliang National Teacher. For the Miàojué Pagoda, the Chancellor Péi Xiū was ordered to come and write the inscription. The inscription reads: 'The moon of treasure, Qingliang, silently illuminates the Dharmadhātu. In the form of a Śrāmaṇa, he concealed the worldly understanding. Clear and still, containing emptiness, his spirit was as pure as the bells and tripods. Snow washed Yàn Creek, and the sunset stretched across Gōu Mountain. The true chamber was secluded and far-reaching, and the spiritual peak was lofty and towering. Empty and merged with heaven and earth, steep and towering against wind and thunder. Separated and subtle, resting fate, the actual is vast and grand. Obeying as current affairs, reforming that darkness. Bright is the quality of Yu, the original sage conceived the spirit. The virtuous spirit slowly, gazing and transforming. The valley echoes in the ear, the nature cannot be forced. A blue lotus emerges from the water, unfathomable. Having just received the Śīla, upholding cessation and action. From beginning to end, harmonizing and adapting. The phoenix's writing is magnificent and strange, leaving behind secret performances. The brush moves with the wind, the offerings fill two brushes. Desiring to create the mysterious gate, swallowing a golden image. Until it was about to flow, the dragon flew and moved. Renovating the Five Peaks, the light connects the two capitals. Leaping out of the Dharmadhātu, the merit equals a hundred cities. Ten thousand practices are divided and spread, and the flowers bloom like ancient brocade. Enlightening the masses, giving them the drink of nectar. Harmonizing and praising the golden Gatha, cherishing life and protecting the people. The sage ruler and teacher, thus promoting distant descendants. The palm leaves are turned and proclaimed, unique in the translation field. With a wave of the translation handle, how many times did Heaven look upon him. Expounding the Dharma in the royal court, pouring forth like a river and spring. Attributing words and speaking freely, profound, profound, profound, profound. The purple robe was ordered, soaked with the national title of Liang. Without my teacher, who would know my path. Spreading the mandate throughout the nine provinces, lighting endless lamps. One person received the bestowal, governing the monks of the world. The net of the emperor is harmonious and vast, secretly connecting ten thousand households. Traversing the heavens without ceasing, simultaneously manifesting understanding. Rolling and stretching freely, coming and going without a trace. The Bodhisattva's knowledge and vision, firmly holding the middle. The Western Regions offered teeth, and the Brahmins suddenly arrived. Presenting and opening the stone verification, the good customs became more intense. An edict was issued to depict the truth, form is emptiness. The sea-seal great dragon, coiled in the abbot's room. The wise man has departed, what resources can be consulted. The principle of immediate affairs, the pagoda locks Zhongnan.'
Come to write the true enshrinement of the National Teacher.
大興唐寺。文宗皇帝御製贊曰。朕觀法界。曠闃無垠。應緣成事。允用虛根。清涼國師。體象啟門。奄有法界。我祖聿尊。教融海岳。恩廓乾坤。首新二疏。拔擢幽昏。間氣斯來。拱承佛日。四海光凝。九州慶溢。敝金仙門。奪古賢席。大手名曹。橫經請益。仍師巨休。保余遐歷。爰抒顓毫。式揚茂實。真空罔盡。機就而駕。白月虛秋。清風適夏。妙有不遷。緣息而化。邈爾禹儀。煥乎精舍。
論曰。佛法盛衰常與帝道相望。帝之盛莫甚於唐。佛法因之大振于中夏。抑內外護相資而成其美也。清涼生歷九朝。為七帝門師。至憲宗別鑄金印加號僧統國師。跡其住世。帝道佛法之盛可想見矣。迨其沒。繼以會昌之難。佛世下哀。唐亦終於不競。嗚呼。興替常理也。然亦繫乎其人也如此。
五年正月六日。圭峰宗密禪師示寂。相國裴休撰傳法碑。師姓何氏。果州西充人。釋迦如來三十九代法孫也。釋迦住世八十年。為無量天人聲聞菩薩說種種法。最後以法眼付大迦葉。令祖祖相傳別行於世。顧此法。眾生之本源。諸佛之所證。超一切理。離一切相。不可以言語智識有無隱顯推求而得。但心心相印印印相契。使自證知光明受用而已。自迦葉至達磨。達磨東來至曹溪。凡三十三世。曹溪傳荷澤。荷澤傳磁州如。如傳
【現代漢語翻譯】 現代漢語譯本： 大興唐寺。文宗皇帝御製贊說：『我觀察法界，空曠寂靜沒有邊際。應順因緣成就諸事，確實以虛空為根本。清涼國師（指澄觀，唐代高僧），以其身形事蹟開啟了佛法之門。完全擁有法界，我的祖先非常尊敬他。他的教義融合了海岳的精髓，他的恩澤廣佈于天地之間。他重新註解了《二疏》（指《疏鈔》和《疏演義鈔》），拔擢了幽暗中的智慧。他像美好的氣息一樣到來，拱衛著佛日的輝煌。四海的光芒凝聚，九州充滿了喜慶。他關閉了金仙之門，奪取了古代賢者的席位。許多大學者、名士都來向他請教。仍然像巨休（指杜順和尚）一樣，保佑著我們長久的福祉。因此我寫下這些文字，來讚揚他美好的功德。他的真空之理是無窮無盡的，他的智慧機敏應時而動。他的德行像秋天的白月一樣皎潔，像夏天的清風一樣舒爽。他的妙有之理是不變的，因緣止息而化去。他高大的儀容，照亮了這座精舍。』
評論說：佛法的興盛和衰落，常常與帝王的統治相對應。帝王的興盛沒有超過唐朝的，佛法也因此在中原地區得到大大的弘揚。這實在是內外護法互相輔助，才成就了這樣的美事。清涼國師一生經歷了九個朝代，是七位皇帝的老師。到了憲宗皇帝時，特別鑄造金印，加封他為僧統國師。考察他住世的時期，帝王的統治和佛法的興盛是可以想見的。等到他去世后，緊接著就發生了會昌法難，佛門上下都感到悲哀，唐朝也最終走向衰落。唉！興盛和衰落是常理啊！然而，這也與人的作為息息相關，就像這樣。
五年正月六日，圭峰宗密禪師（唐代高僧）圓寂。宰相裴休撰寫了《傳法碑》。禪師姓何，是果州西充人。他是釋迦如來第三十九代法孫。釋迦牟尼佛住世八十年，為無量的天人、聲聞、菩薩宣說了種種佛法。最後將正法眼藏傳付給大迦葉（釋迦十大弟子之一），令其祖祖相傳，在世間別行。要知道，這個法，是眾生的本源，是諸佛所證悟的。它超越一切道理，脫離一切形相，不可以用言語、智識、有無、隱顯來推求而得到。只能通過心心相印，印印相契，使自己證悟，光明受用而已。從迦葉到菩提達磨，達磨東來至曹溪（指慧能），共三十三世。曹溪傳給荷澤（指神會），荷澤傳給磁州如，如傳...
【English Translation】 English version: Daxing Tang Temple. Emperor Wenzong's eulogy reads: 'I observe the Dharma Realm, vast and silent without boundaries. Accomplishing things in accordance with conditions, truly using emptiness as the root. National Teacher Qingliang (referring to Chengguan, a prominent Tang Dynasty monk), embodies and opens the door of Dharma. Completely possessing the Dharma Realm, my ancestors deeply respected him. His teachings integrate the essence of mountains and seas, his grace extends throughout heaven and earth. He re-annotated the 'Two Commentaries' (referring to 'Shuchao' and 'Shuyan Yichao'), elevating wisdom from the darkness. He arrives like a refreshing breeze, supporting the brilliance of the Buddha's sun. The light of the four seas converges, the nine provinces are filled with joy. He closes the gate of the Golden Immortals, seizing the seat of ancient sages. Many great scholars and famous figures come to him for instruction. Still like Great Xiu (referring to Monk Dushun), he protects our lasting well-being. Therefore, I write these words to praise his beautiful merits. His principle of True Emptiness is inexhaustible, his wisdom is agile and moves with the times. His virtue is as bright as the white moon in autumn, as refreshing as the cool breeze in summer. His principle of Wonderful Existence is unchanging, ceasing with the cessation of conditions. His lofty demeanor illuminates this精舍(Jingshe, a Buddhist retreat).'
Commentary: The prosperity and decline of Buddhism often correspond to the reign of the emperor. No emperor's prosperity surpassed that of the Tang Dynasty, and Buddhism was greatly promoted in the Central Plains because of it. This is truly because internal and external Dharma protectors assisted each other to achieve such beauty. National Teacher Qingliang lived through nine dynasties and was the teacher of seven emperors. When Emperor Xianzong was in power, he specially cast a golden seal and conferred upon him the title of Sangha Chief National Teacher. Examining the period in which he lived, the prosperity of the emperor's reign and Buddhism can be imagined. After his death, the Huichang persecution immediately followed, and the entire Buddhist community felt sorrow. The Tang Dynasty also eventually declined. Alas! Prosperity and decline are common principles! However, it is also closely related to people's actions, like this.
On the sixth day of the first month of the fifth year, Chan Master Guifeng Zongmi (a prominent Tang Dynasty monk) passed away. Prime Minister Pei Xiu wrote the 'Dharma Transmission Stele'. The Chan Master's surname was He, and he was from Xichong in Guozhou. He was the thirty-ninth generation Dharma descendant of Shakyamuni Buddha. Shakyamuni Buddha lived in the world for eighty years, expounding various Dharmas to countless devas, sravakas, and bodhisattvas. Finally, he entrusted the 正法眼藏(Zhengfayanzang, the Eye Treasury of the True Dharma) to Mahakasyapa (one of the ten great disciples of Shakyamuni), instructing him to transmit it from generation to generation, separately practiced in the world. Know that this Dharma is the source of all beings, what all Buddhas have realized. It transcends all principles, is detached from all forms, and cannot be obtained by seeking through words, knowledge, existence, non-existence, concealment, or manifestation. It can only be realized through 心心相印(xinxinxiangyin, mind-to-mind transmission), 印印相契(yinyinxiangqi, seal-to-seal agreement), enabling oneself to realize, experience, and benefit from the light. From Kasyapa to Bodhidharma, Bodhidharma came east to Caoxi (referring to Huineng), totaling thirty-three generations. Caoxi transmitted to Heze (referring to Shenhui), Heze transmitted to Cizhou Ru, Ru transmitted...
荊南張。張傳遂州圓。圓傳禪師。師于荷澤為五世。于迦葉為三十八世。其宗系如此。師豪家。少通儒學。一日謁遂州。未及與語。退游徒中。見其儼然在定。忻躍慕之。遂剃染受道。嘗赴齋次。受經得圓覺十二章。誦未終忽然大悟。歸以告其師。師印可。乃謁東京照。照曰。菩薩人也。誰其識之。次謁清涼觀。觀曰。毗盧華藏。能從我游者其汝乎。及因漢上僧授華嚴新疏。遂講華嚴。久之著圓覺．華嚴．涅槃．金剛．唯識．起信．法界觀等經疏鈔。及禮懺修證圖傳纂略。又集諸宗禪語為禪藏。並書偈論議凡九十餘卷。或以師不守禪行而廣講經論。游名邑大都。以興建為務。乃為多聞之所役。豈聲利之所未忘乎。曰。嘻夫一心者萬法之總也。分而為戒定慧。開而為六度。散而為萬行。萬行未嘗非一心。一心未嘗違萬行。禪者六度之一耳。何能總諸法哉。且如來以法眼付迦葉。不以法行。故自心而證者為法。隨行而起者為行。行未必嘗同也。然則一心者萬法之所生而不屬於萬法。得之者則於法自在矣。見之者則于教無礙矣。本非法不可以法說。本非教不可以教傳。豈可以軌跡而尋哉。自迦葉至富那夜奢凡十祖皆羅漢。所度亦羅漢。至馬鳴．龍樹．提婆．天親始開摩訶衍。著論釋經摧滅外道為菩薩唱。首而尊者阇夜獨以戒
【現代漢語翻譯】 現代漢語譯本： 荊南有位張姓人士。張姓人士傳法給遂州的圓法師（指圓悟禪師）。圓法師傳法給禪師（指本文中的『師』，即下文的作者）。這位禪師在荷澤一脈是第五代傳人，在迦葉一脈是第三十八代傳人。他的宗派傳承就是這樣。禪師出身于富豪之家，年輕時精通儒家學問。有一天，他去拜訪遂州圓法師，還沒來得及交談，退出來在弟子們中間遊走，看到圓法師莊嚴地入定。他欣喜敬佩，於是剃度出家，接受佛法。曾經參加齋飯，得到《圓覺十二章經》。誦讀還沒結束，忽然大悟。回去告訴他的老師，老師認可了他。於是他去拜訪東京的照法師（應為某位法號為『照』的法師）。照法師說：『這是位菩薩啊，誰能認識他呢？』 之後又拜訪清涼觀法師。觀法師說：『毗盧遮那佛的華藏世界，能跟隨我遊歷的，大概就是你吧。』 後來因為漢上的僧人傳授《華嚴經》的新疏，於是他開始講解《華嚴經》。 很久以後，他撰寫了《圓覺經疏》、《華嚴經疏》、《涅槃經疏》、《金剛經疏》、《唯識論疏》、《起信論疏》、《法界觀經疏》等經書的註解和鈔本，以及《禮懺修證圖傳纂略》。又收集各宗派的禪語，編纂成《禪藏》。並且書寫偈頌和論議，總共有九十多卷。有人認為禪師不遵守禪宗的修行方式，而廣泛地講解經論，遊歷名城大都，以興建寺廟為事務，是被多聞所累，難道是對名利的追求還沒有忘懷嗎？ 禪師回答說：『唉！一心是萬法的總綱啊。分開來說就是戒、定、慧，展開來說就是六度，分散來說就是萬行。萬行沒有哪一樣不是一心，一心也沒有哪一樣違背萬行。禪只是六度之一罷了，怎麼能總攝諸法呢？況且如來將法眼傳給迦葉（Mahākāśyapa），不是傳法行。所以從自心而證悟的才是法，隨著修行而生起的才是行。行未必相同。既然如此，一心是萬法所生，卻不屬於萬法。得到它的人，對於法就自在無礙了。見到它的人，對於教義就沒有障礙了。本來就不是法，不可以用法來說；本來就不是教，不可以教來傳。怎麼可以用常規來尋找呢？從迦葉到富那夜奢（Pūrana），總共十位祖師都是阿羅漢（Arhat），所度化的人也是阿羅漢。到馬鳴（Aśvaghoṣa）、龍樹（Nāgārjuna）、提婆（Āryadeva）、天親（Vasubandhu）才開始弘揚大乘佛法（Mahāyāna），撰寫論著解釋經典，摧毀外道，為菩薩（Bodhisattva）們歌唱。首先是尊者阇夜（尊者，佛教術語，指受人尊敬的出家人；阇夜，人名）只以戒律……』
【English Translation】 English version: There was a Zhang from Jingnan. Zhang transmitted the Dharma to Yuan of Suizhou (referring to Chan Master Yuanwu). Yuan transmitted the Dharma to the Chan Master (referring to the 'Master' in this text, the author mentioned below). This Chan Master was the fifth generation in the Heze lineage and the thirty-eighth generation in the Kāśyapa lineage. This is his lineage. The Master came from a wealthy family and was proficient in Confucianism in his youth. One day, he visited Yuan of Suizhou. Before he could speak with him, he retreated and wandered among the disciples, seeing Yuan solemnly in Samadhi. He was delighted and admired him, so he shaved his head, became a monk, and received the Dharma. Once, while attending a vegetarian meal, he received the twelve chapters of the 'Perfect Enlightenment Sutra'. Before he finished reciting it, he suddenly attained great enlightenment. He returned and told his teacher, who approved of him. Then he visited Master Zhao of Tokyo (presumably a master with the Dharma name 'Zhao'). Master Zhao said, 'This is a Bodhisattva, who can recognize him?' Later, he visited Master Guan of Qingliang. Master Guan said, 'The Vairocana Buddha's Flower Adornment World, can you be the one who travels with me?' Later, because a monk from Hanshang transmitted a new commentary on the 'Flower Adornment Sutra', he began to explain the 'Flower Adornment Sutra'. Much later, he wrote commentaries and notes on the 'Perfect Enlightenment Sutra', 'Flower Adornment Sutra', 'Nirvana Sutra', 'Diamond Sutra', 'Consciousness-Only Treatise', 'Awakening of Faith Treatise', 'Dharma Realm Contemplation Sutra', and other scriptures, as well as 'Abridged Records of Rituals, Repentance, Cultivation, and Realization'. He also collected the Zen sayings of various schools and compiled them into the 'Zen Collection'. He also wrote verses and discussions, totaling more than ninety volumes. Some people believe that the Master did not adhere to the practice of Zen, but widely lectured on scriptures and treatises, traveled to famous cities and capitals, and took building temples as his business, being burdened by much learning. Could it be that his pursuit of fame and profit has not been forgotten? The Chan Master replied, 'Alas! The One Mind is the general principle of all Dharmas. Separately speaking, it is precepts, concentration, and wisdom; expanded, it is the six perfections; dispersed, it is the myriad practices. None of the myriad practices is not the One Mind, and none of the One Mind violates the myriad practices. Zen is only one of the six perfections, how can it encompass all Dharmas? Moreover, the Tathagata transmitted the Dharma Eye to Kāśyapa (Mahākāśyapa), not the Dharma practice. Therefore, what is realized from one's own mind is the Dharma, and what arises with practice is the practice. Practices are not necessarily the same. Since this is the case, the One Mind is the source of all Dharmas, but does not belong to all Dharmas. Those who attain it are free and unhindered in the Dharma. Those who see it have no obstacles to the teachings. Originally it is not Dharma, it cannot be spoken of with Dharma; originally it is not teaching, it cannot be transmitted with teaching. How can it be sought with conventions? From Kāśyapa to Pūrana (Pūrana), all ten patriarchs were Arhats (Arhat), and those they converted were also Arhats. It was not until Aśvaghoṣa (Aśvaghoṣa), Nāgārjuna (Nāgārjuna), Āryadeva (Āryadeva), and Vasubandhu (Vasubandhu) that they began to promote Mahāyāna Buddhism (Mahāyāna), writing treatises to explain the scriptures, destroying external paths, and singing for Bodhisattvas (Bodhisattva). First, the Venerable Jizhaya (Venerable, a Buddhist term referring to a respected monk; Jizhaya, a personal name) only with precepts...'
力為威神。尊者摩羅獨以苦行為道跡。其他諸祖或廣行法教。或專心禪定。或蟬蛻而去。或化火而滅。或攀樹以示終。或受害而償債。是乃法必同而行不必同也。且循轍跡者非善行。守規墨者非善巧。不迅疾無以為大牛。不超過無以為大士。故禪師之為道也。以知見為妙門。以寂靜為正味。慈忍為甲冑。慧斷為劍矛。破內魔之高壘。陷外賊之堅陣。鎮撫邪雜解釋縲籠。遇窮子則叱而使歸其家。見貧女則呵而使照其室。窮子不歸。貧女不富。吾師恥之。三乘不興。四分不振。吾師恥之。忠孝不併化。荷擔不勝任。吾師恥之。故皇皇于濟拔。汲汲於開誘。不以一行自高。不以一德自聳。人有歸依者不俟請而往也。有求益者不俟憤則啟矣。雖童幼不簡于應接。雖傲狠不怠於扣勵。其以闡教度生助國家之化也如此。故親師之法者。貪則施。暴則斂。剛則隨。戾則順。昏則開。惰則舊。自榮者謙。自堅者化。循私者公。溺情者義。故士俗有變活業。絕血食。持戒法而為近住者。有出而修政理以救疾苦為道者。有退而奉父母以豐供養為行者。其餘憧憧而來。欣欣而去。揚袂而至。實腹而歸。所在不可勝紀。真如來付囑之菩薩。眾生不請之良友。其四依之一乎。其十地之人乎。吾不識其境界庭宇之廣狹。議者又焉知大道之所趣哉。閱
世六十二。僧臘三十四。宣宗追諡定慧禪師。門弟子僧尼四眾凡千人。
論曰。太和末宰相李訓．鄭注謀誅宦官不克。事敗訓走終南山依密禪師。其徒懼禍不內。密獨保庇之。事急。訓奔鳳翔。為羅卒所獲。宦官仇仕良以密匿訓。追至將殺之。密怡然曰。與訓游久。吾法遇難即救。死固其分也。仕良壯其不撓而釋之。唐史書此蓋美其有大節也。密具徹法眼。達佛知見。以廣大無礙辨才闡繹宗教。功力具備。一旦遇死生不測之際。能自通道若此。昔韓退之文章未必過柳子厚。其後世所以推先者。特宣撫王廷。湊一節勝耳。若圭峰史氏所書。乃萬行中一行焉。尚爾焜耀竹帛。矧其開鑿人天紹隆法道。稱菩薩人不亦宜乎哉。然則吾祖所謂明佛心宗行解相應。圭峰是矣。
是月武宗即位。帝自幼稚不喜釋氏。秋九月召道士趙歸真等八十一人入禁中。於三殿脩金箓道場。冬十月帝幸三殿。升九仙玄壇。親受法箓。左拾遺王哲諫云。王業之初不宜崇信太過。帝不納。
會昌元年夏六月。以衡山道士劉玄靜為光祿大夫充崇玄館學士。令與趙歸真居禁中修法箓。左補闕劉玄謨上疏切諫。貶玄謨為河南府戶曹。
四年正月。制曰。齋月斷屠出於釋典。國家創業猶近梁隋。卿相大臣或緣茲弊。自今惟正月萬物生植
【現代漢語翻譯】 現代漢語譯本： 世壽六十二歲，僧臘三十四年。宣宗追諡為定慧禪師。門下弟子僧尼四眾共有千人。
評論說：太和末年，宰相李訓、鄭注謀劃誅殺宦官沒有成功。事敗后，李訓逃到終南山依附密禪師。密禪師的弟子們害怕受牽連，不願接納李訓，只有密禪師保護他。情況緊急時，李訓逃往鳳翔，被士兵抓獲。宦官仇仕良因為密禪師藏匿李訓，追到密禪師處要殺他。密禪師安然自若地說：『我和李訓交往很久了，我的原則是遇到危難就要救助。死本來就是我應得的。』仇仕良敬佩他的不屈服而釋放了他。《唐史》記載這件事，大概是讚美他有大節。密禪師具備徹底的法眼，通達佛的知見，以廣大無礙的辯才闡釋宗教，功力具備。一旦遇到生死不測之際，能夠如此自信于道。過去韓愈的文章未必超過柳宗元，後世之所以推崇韓愈，特別是因為宣撫使王廷湊的一個節義勝過柳宗元。像圭峰宗密史傳中所記載的，乃是萬行中的一行，尚且如此光耀史冊。更何況他開鑿人天之路，紹隆佛法之道，被稱為菩薩之人，不也是應該的嗎？那麼，我的祖師所說的明瞭佛心宗，修行和理解相應，圭峰宗密就是這樣的人。
是月，武宗即位。皇帝從小就不喜歡佛教。秋季九月，召道士趙歸真等八十一人進入皇宮，在三殿修設金箓道場。冬季十月，皇帝駕臨三殿，登上九仙玄壇，親自接受法箓。左拾遺王哲勸諫說：『王業的初期不應該過分崇通道教。』皇帝不聽從。
會昌元年夏季六月，任命衡山道士劉玄靜為光祿大夫，充任崇玄館學士，命令他與趙歸真居住在皇宮中修習法箓。左補闕劉玄謨上疏懇切勸諫，武宗貶劉玄謨為河南府戶曹。
會昌四年正月，皇帝下詔說：『齋月斷絕屠宰是出自佛教的典籍。國家建立的時間距離梁朝和隋朝還很近，卿相大臣或許會沿襲這種弊端。從今以後，只有正月萬物生長的時候禁止屠宰。』
【English Translation】 English version: His age was sixty-two, and his monastic age was thirty-four. Emperor Xuanzong posthumously honored him with the title 'Dhyana Master Dinghui' (定慧禪師). His disciples, including monks, nuns, and laypeople, numbered about a thousand.
Commentary: At the end of the Taihe era, the prime ministers Li Xun (李訓) and Zheng Zhu (鄭注) plotted to kill the eunuchs but failed. After the failure, Li Xun fled to Mount Zhongnan (終南山) and relied on Dhyana Master Mi (密禪師). Master Mi's disciples, fearing implication, were unwilling to accept Li Xun, but Master Mi alone protected him. When the situation became critical, Li Xun fled to Fengxiang (鳳翔) and was captured by soldiers. The eunuch Qiu Shiliang (仇仕良), because Master Mi had hidden Li Xun, pursued Master Mi to kill him. Master Mi calmly said, 'I have been associated with Li Xun for a long time, and my principle is to help those in distress. Death is my due.' Qiu Shiliang admired his unyielding spirit and released him. The 'History of the Tang Dynasty' records this, probably to praise his great integrity. Master Mi possessed the thorough Dharma eye and understood the Buddha's knowledge and vision. He expounded the religion with vast and unimpeded eloquence, and his efforts were complete. Once faced with the uncertainty of life and death, he was able to have such confidence in the Way. In the past, Han Yu's (韓愈) writing may not have surpassed Liu Zongyuan's (柳宗元), but the reason why later generations revered Han Yu was especially because the pacification commissioner Wang Tingcou's (王廷湊) one act of integrity surpassed Liu Zongyuan. As recorded in the history of Guifeng Zongmi (圭峰宗密), it was one act among myriad practices, yet it still shone brightly in the annals. How much more so should he be praised for opening up the path for humans and gods and carrying on the Dharma, being called a Bodhisattva? Therefore, what my ancestor said about understanding the Buddha's mind and sect, and the correspondence between practice and understanding, Guifeng Zongmi was such a person.
In this month, Emperor Wuzong (武宗) ascended the throne. From his youth, the emperor disliked Buddhism. In the ninth month of autumn, he summoned eighty-one Taoist priests, including Zhao Guizhen (趙歸真), into the palace and established the Golden Register Ritual (金箓道場) in the Three Halls. In the tenth month of winter, the emperor visited the Three Halls, ascended the Nine Immortals' Altar (九仙玄壇), and personally received the Dharma registers (法箓). The Left Reminder Wang Zhe (王哲) advised, 'At the beginning of the dynasty, it is not appropriate to excessively believe in Taoism.' The emperor did not listen.
In the sixth month of summer in the first year of the Huichang era, the Taoist priest Liu Xuanjing (劉玄靜) of Mount Heng (衡山) was appointed as Grand Master of the Palace (光祿大夫) and Academician of the Chongxuan Hall (崇玄館學士). He was ordered to reside in the palace with Zhao Guizhen to practice the Dharma registers. The Left Assistant Liu Xuanmo (劉玄謨) submitted a memorial earnestly advising against this, and Wuzong demoted Liu Xuanmo to Registrar of the Henan Prefecture (河南府戶曹).
In the first month of the fourth year of the Huichang era, the emperor issued an edict saying, 'Abstaining from slaughter during the fasting month comes from Buddhist scriptures. The establishment of the country is still close to the Liang (梁) and Sui (隋) dynasties, and ministers may follow this practice. From now on, only in the first month, when all things are growing, is slaughter prohibited.'
之初宜斷屠三日。列聖忌各斷一日。余不須禁。三月以道士趙歸真為左右街道門教授先生。時帝銳意求仙。師事歸真。歸真乘寵。每對必排毀釋氏非中國之教。蠹害生靈。宜盡除去。帝深然之。歸真復請與釋氏辨論。有旨追僧道于麟德殿談論。法師知玄登論座。辯捷精壯。道流不能屈。玄因奏。王者本禮樂一憲度則天下治。吐納服食蓋山林匹夫獨擅之事。愿陛下不足留神。帝色不平。侍臣諷玄賦詩以自釋。玄立進五篇。有鶴背傾危龍背滑。君王且住一千年之句。帝知其刺。特放還桑梓。
論曰。昔周武廢教。沙門犯顏抗爭殆數十人。雖不能格武之惑。然足見吾法中之有人也。及唐高祖議沙汰。而慧乘．玄琬．智實．法林等皇皇論爭引義慷慨。亦不失法王真子之職。凡自大曆而後。祖道既興。吾門雄杰多趨禪林。至是武宗議廢教。而主法者才知玄一人而已。雖武宗盛意不可解。佛運數否莫可逃。凡釋子者處變故之際。無一辭可紀。佛法尊博如天。亦吾徒失學之罪也。
五年五月。作望仙樓于禁中。時趙歸真特被殊寵。諫官數上疏論之。帝謂宰相曰。諫官論趙歸真。此意要卿等知朕宮中無事。屏去聲色。要此入道話耳。李德裕對曰。臣不敢言前代得失。第歸真曾在敬宗朝出入掖庭。以此群情不願陛下復親近之
【現代漢語翻譯】 現代漢語譯本： 起初應該斷絕屠宰三天。各位聖人的忌日各自斷絕一天。其餘時間不必禁止。三月，任命道士趙歸真為左右街道門教授先生。當時皇帝銳意求仙，以趙歸真為師。趙歸真仗著受寵，每次進見必定詆譭佛教不是中國的教義，是危害百姓的禍害，應該全部剷除。皇帝深以為然。趙歸真又請求與佛教徒辯論。皇帝下旨召集僧人和道士在麟德殿辯論。法師知玄登上辯論席，辯論敏捷精闢。道士們不能使他屈服。知玄因此上奏說：『王者本應以禮樂統一法度，這樣天下才能太平。吐納服食是山林隱士獨自享用的事情，希望陛下不要過於關注。』皇帝臉色不悅。侍臣暗示知玄作詩來為自己開脫。知玄立刻獻上五篇詩，其中有『鶴背傾危龍背滑，君王且住一千年』的句子。皇帝知道他在諷刺，特地放他回鄉。
評論說：從前周武王廢除佛教，沙門冒犯顏面抗爭的將近有數十人。雖然不能阻止周武王的迷惑，但足以看出我們佛法中還是有人才的。等到唐高祖商議裁汰僧侶，慧乘（僧人名），玄琬（僧人名），智實（僧人名），法林（僧人名）等人慷慨陳詞，引經據典，也不失為佛的真子。大曆年間以後，禪宗興盛，我們佛門的英雄豪傑大多趨向禪林。到了武宗商議廢除佛教，而主持佛法的人才只有知玄一人而已。雖然武宗的盛意不可違背，佛的命運衰敗難以逃脫。凡是佛弟子在面臨變故的時候，沒有一句可以記載的話。佛法尊貴廣博如天，這也是我們這些學佛之人的罪過啊。
五年五月，在皇宮中建造望仙樓。當時趙歸真特別受到寵幸。諫官多次上疏議論這件事。皇帝對宰相說：『諫官議論趙歸真，這是要讓你們知道朕的宮中沒有其他事情，屏退聲色，只是和他談論入道的事情罷了。』李德裕回答說：『臣不敢評論前代的得失，只是趙歸真曾在敬宗朝出入後宮，因此大家都不希望陛下再次親近他。』
【English Translation】 English version: Initially, slaughter should be ceased for three days. On the death anniversaries of various sages, it should be ceased for one day each. No prohibition is needed at other times. In the third month, the Taoist Zhao Guizhen (name of a person) was appointed as the professor for the left and right street gates. At that time, the emperor was determined to seek immortality and took Zhao Guizhen as his teacher. Zhao Guizhen, relying on his favor, would always criticize Buddhism as not being a Chinese teaching, a scourge harming the people, and should be completely eliminated. The emperor deeply agreed with him. Zhao Guizhen then requested to debate with the Buddhists. The emperor issued an edict summoning monks and Taoists to debate in the Linde Hall. The Dharma master Zhi Xuan (name of a person) ascended the debate seat, and his arguments were quick and precise. The Taoists could not subdue him. Zhi Xuan then reported: 'The king should unify the laws with rites and music, so that the world can be peaceful. Breathing exercises and dietary practices are matters for hermits in the mountains and forests to enjoy alone. I hope Your Majesty will not pay too much attention to them.' The emperor's expression was displeased. The courtiers hinted that Zhi Xuan should write a poem to exonerate himself. Zhi Xuan immediately presented five poems, including the line 'The crane's back is precarious, the dragon's back is slippery, may the king stay for another thousand years.' The emperor knew that he was satirizing him and specially released him to return to his hometown.
It is commented: In the past, when King Wu of Zhou abolished Buddhism, nearly dozens of Shramanas (Buddhist monks) risked offending him to argue. Although they could not stop King Wu's delusion, it was enough to show that there were still talents in our Buddhist teachings. When Emperor Gaozu of Tang discussed the elimination of monks, Hui Cheng (name of a person), Xuan Wan (name of a person), Zhi Shi (name of a person), and Fa Lin (name of a person) and others argued eloquently, citing scriptures, and did not lose their duty as true sons of the Dharma King. After the Dali era, the Chan (Zen) school flourished, and most of the heroes of our Buddhist school tended to the Chan forest. When Emperor Wuzong discussed abolishing Buddhism, the only person who upheld the Dharma was Zhi Xuan. Although Emperor Wuzong's great intention could not be disobeyed, the decline of Buddhist fortune was unavoidable. All Buddhist disciples, when faced with changes, did not have a single word to record. The Dharma is as noble and vast as the sky, and it is also the sin of us Buddhists who have lost our learning.
In the fifth year, in May, the Wangxian Tower (Tower of gazing at immortals) was built in the palace. At that time, Zhao Guizhen was particularly favored. The remonstrating officials repeatedly submitted memorials discussing this matter. The emperor said to the prime minister: 'The remonstrating officials are discussing Zhao Guizhen, this is to let you know that there is nothing else in my palace, I have dismissed the entertainment, and I am just talking to him about entering the Tao.' Li Deyu replied: 'I dare not comment on the gains and losses of previous dynasties, but Zhao Guizhen once entered and exited the inner palace during the Jingzong era, so everyone does not want Your Majesty to be close to him again.'
。帝曰。朕于彼時已識此人。但不知其名。呼為趙練師。在敬宗時亦無甚惡。朕與之言。滌煩耳。至於軍國政事。唯與卿等論之。豈問道士。繇是宰相不復諫。而歸真遂以涉物論遂舉羅浮山道士鄧元超有長生術。帝遣中使迎之。及元超至。與劉玄靖及歸真等膠固排毀釋氏。於是拆寺之請行焉。四月撿括天下僧寺凡四千六百。蘭若僧尼二十六萬五百。
五月庚子。來並省天下佛寺。中書門下關奏據令式。諸上州國忌。官吏行香于寺。其上州各留一寺。凡有列聖尊容並今移于寺內。其下州寺並廢。兩京左右街請留十寺。寺僧十人。來曰。上州合留寺工作精巧者各一所。如破落悉宜除毀。其行香日。官吏宜赴道觀。上都東都各留四寺。寺僧三十人。中書門下又奏曰。天下廢寺。鐘磬銅像委鹽鐵使鑄錢。其鐵像委本州鑄為農具。金銀鍮石等像銷付度支衣冠士庶之家。所有金銀等像。來出后限一月納官。
八月。制曰。朕聞三代以前未有言佛。漢魏之後像教寢興。由是季時傳此異俗。因緣染習蔓衍滋多。以至於蠹耗國家而漸不覺。以至於誘惑人情而眾益迷。洎於九有山原兩京城闕。僧徒日廣佛寺日崇。勞人力于土木之功。奪人利於金寶之飾。移君親于師資之際。違配偶于戒律之間。壞法害人無逾此道。且一夫不田有
【現代漢語翻譯】 現代漢語譯本：皇帝說：『我在那時就已經認識這個人了，只是不知道他的名字，稱他為趙練師。在敬宗時期，他也沒有什麼大的惡行。我和他談話，只是爲了排解煩悶罷了。至於軍國大事，我只和你們這些大臣商議，怎麼會去問一個道士呢？』因此，宰相們不再勸諫。歸真於是就用世俗的言論，推薦了羅浮山的道士鄧元超，說他有長生不老之術。皇帝派遣使者去迎接他。等到鄧元超來到后，他和劉玄靖以及歸真等人，勾結在一起，排斥詆譭佛教。於是，拆毀寺廟的請求就開始實行了。四月，清查天下僧寺，共有四千六百所，蘭若（指小廟或僧舍）和僧尼二十六萬零五百人。 五月庚子日，朝廷下令合併、裁減天下的佛寺。中書門下（官署名）根據法令奏請：各上州在皇帝的忌日，官吏要去寺廟行香。每個上州各保留一座寺廟，凡是有歷代皇帝的畫像和牌位，都移到寺廟裡。下州的所有寺廟都廢除。兩京（長安和洛陽）的左右街，請求保留十座寺廟。來（指某官員）說：『上州應該保留一座工藝精巧的寺廟。如果破敗不堪，就應該拆毀。行香的日子，官吏應該去道觀。上都（長安）和東都（洛陽）各保留四座寺廟，每座寺廟保留僧人三十人。』中書門下又奏請說：『天下廢除的寺廟，鐘磬和銅像交給鹽鐵使（官職名）鑄錢，鐵像交給本州鑄造農具。金銀、鍮石（一種金屬）等佛像，熔化后交給戶部，分給穿官服的士人和百姓。所有金銀等佛像，來下令后，限期一個月上交官府。』 八月，皇帝下詔說：『我聽說三代以前沒有佛的說法。漢魏以後，佛像的教義才興盛起來。因此，末世才流傳這種外來的習俗。因為因緣的薰染，蔓延滋長，越來越多。以至於耗費國家的資財，而漸漸不被察覺。以至於迷惑人心，而眾人更加迷惘。到了現在，九州的山川原野，兩京的城郭宮闕，僧徒日益增多，佛寺日益崇高。耗費人力在土木工程上，奪取人民的利益來裝飾金銀珠寶。使人把對君親的孝敬轉移到對師父的尊敬上，使人違背夫妻的倫理而在戒律中生活。敗壞法度，危害人民，沒有比佛教更甚的了。而且，一個男子不耕田，就有人要餓死；一個女子不織布，就有人要受凍。』
【English Translation】 English version: The Emperor said, 'I recognized this person back then, but I didn't know his name, so I called him Zhao the Alchemist. During the reign of Emperor Jingzong, he didn't commit any major wrongdoings. I talked to him just to relieve my boredom. As for military and state affairs, I only discuss them with you ministers, why would I ask a Taoist?' Therefore, the prime ministers no longer advised against it. Gui Zhen then used secular arguments to recommend Deng Yuanchao, a Taoist from Mount Luofu, claiming he possessed the art of immortality. The Emperor sent envoys to welcome him. Once Deng Yuanchao arrived, he colluded with Liu Xuanjing and Gui Zhen to exclude and slander Buddhism. Consequently, the request to demolish temples was implemented. In the fourth month, a census of temples throughout the realm found 4,600 temples and 260,500 monks and nuns in small temples and monasteries. On the day of Gengzi in the fifth month, the court issued an order to merge and reduce Buddhist temples throughout the realm. The Chancellery (Zhongshu Menxia) submitted a memorial based on regulations: in each superior prefecture, officials were to offer incense at temples on the anniversary of the late emperor's death. Each superior prefecture would retain one temple, and all portraits and memorial tablets of past emperors would be moved to these temples. All temples in inferior prefectures would be abolished. The left and right streets of the two capitals (Chang'an and Luoyang) requested to retain ten temples. Lai (referring to an official) said, 'Each superior prefecture should retain one temple with exquisite craftsmanship. If they are dilapidated, they should be demolished. On the days of offering incense, officials should go to Taoist temples. The Upper Capital (Chang'an) and the Eastern Capital (Luoyang) should each retain four temples, with thirty monks in each temple.' The Chancellery further memorialized, 'The bells, chimes, and bronze statues from the abolished temples throughout the realm should be handed over to the Salt and Iron Commissioner to be cast into coins, and the iron statues should be handed over to the local prefectures to be cast into agricultural tools. The gold, silver, tutenag (a type of metal), and stone statues should be melted down and distributed to officials, scholars, and commoners by the Ministry of Revenue. All gold and silver statues must be handed over to the government within one month of Lai's order.' In the eighth month, the Emperor issued an edict saying, 'I have heard that there was no mention of Buddhism before the Three Dynasties. The teachings of images only flourished after the Han and Wei dynasties. Therefore, in these latter days, this foreign custom has been transmitted. Due to the influence of karma, it has spread and grown, becoming increasingly prevalent. It has reached the point where it drains the state's resources without being noticed, and it deceives people's minds, causing them to become more confused. Now, throughout the mountains and plains of the nine provinces, and the cities and palaces of the two capitals, the number of monks is increasing daily, and the temples are becoming more and more magnificent. It wastes manpower on construction projects and deprives the people of their wealth to adorn them with gold and jewels. It shifts people's filial piety from their parents to their teachers, and it causes people to violate the ethics of marriage and live within the precepts. There is no path more destructive to the law and harmful to the people than this path. Moreover, if one man does not farm, someone will starve; if one woman does not weave, someone will freeze.'
受其饑者。今天下僧尼不可勝數。皆待農而食。待蠶而衣。寺宇招提莫知紀極。皆云架藻飾僭擬宮居。晉宋梁齊物力凋弊風俗澆詐。莫不由是而致也。況我高祖太宗以武定禍亂。以文理天下。執此兩端而以經邦。豈以西方區區之教與我抗衡哉。貞觀．開元亦嘗𨤲革刬除未盡。流衍轉滋。朕博覽前言旁求輿議。弊之可革斷在不疑。而中外誠臣協予正意。條流至當宜在必行。懲千古之蠹源。成百王之典法。濟人利眾子何讓焉。其天下所拆寺還俗僧尼收充稅戶。於戲。前古未行似將有待。乃今盡去豈謂無時。驅遊惰不業之徒幾五十萬。廢丹艧無用之室凡六萬區。自此清凈訓人慕無為之理。簡易齊政成一俗之功。將使六合黔黎同歸皇化。尚以革弊之始日用不知。下制明廷宜體予意。
六年三月帝不豫。自徴方士服金丹受法箓。至是發背躁悶失常。遂至大漸旬日不能言而崩。年三十三。舊史贊曰。昭肅削浮圖之法。懲遊惰之民。志欲矯步丹梯求珠赤水。徒見蕭衍．姚興之典學。不悟始皇．漢武之妄求。蓋受惑左道之言。故偏斥異方之教。況身毒西來之法。向欲千年蚩蚩之民習以成俗。畏其教甚於國法。樂其徒不異登仙。如文身斷髮之卿。似吐火吞舟之戲。詎可正以咸韶而律以章甫加以符融。何充之佞代不乏人。雖旬卿．孟
【現代漢語翻譯】 現代漢語譯本： 那些遭受飢餓的人。如今天下的僧尼數量數不勝數，都依賴農民耕種來獲取食物，依賴養蠶人織布來獲取衣物。寺廟和精舍的數量多得無法統計，都聲稱自己的建築裝飾僭越了宮殿的規格。晉、宋、梁、齊時期，國家的物力凋敝，社會風氣變得虛偽狡詐，沒有不是因為這些原因造成的。更何況我的高祖和太宗憑藉武力平定禍亂，憑藉文治治理天下，堅持這兩方面來治理國家，難道會因為西方小小的宗教就與我們抗衡嗎？貞觀、開元年間也曾進行過改革，剷除（佛教），但沒有完全清除，（佛教）流傳蔓延，日益滋長。我廣泛閱讀前代的文獻，多方徵求大家的意見，認為弊端可以革除，決斷起來毫不猶豫。朝廷內外的忠誠大臣都贊同我的正確想法，所列的條文非常恰當，應該堅決實行。懲治這千百年來的禍害根源，成就歷代帝王的典範法則，救濟百姓，使大眾受益，又有何不可呢？讓天下所有被拆除寺廟的僧尼還俗，充實為國家的納稅戶。唉！以前的古代沒有實行，似乎將要等待時機；如今全部去除，難道說沒有時機嗎？驅逐遊手好閒、不務正業的人，大約有五十萬；廢除塗著紅色油漆的無用房屋，總共有六萬多間。從此清凈，教導人們仰慕無為的道理，簡化政事，統一風俗，成就一種功業，將使天下百姓都歸順於皇家的教化。還認為革除弊端的開始，每天都在使用卻不知道。下令給朝廷大臣，應該體會我的意思。
（武宗）六年三月，皇帝身體不適，自己徵召方士，服用金丹，接受符箓。到這時，背上長了毒瘡，煩躁不安，精神失常。於是病情危重，十天都不能說話而駕崩，享年三十三歲。舊史評論說：昭肅皇帝削減佛教，懲罰遊手好閒的百姓，立志想要攀登丹梯，尋求赤水之珠。只是看到了蕭衍、姚興崇尚典籍學問，沒有領悟到秦始皇、漢武帝的荒謬追求。大概是受到了左道邪說的迷惑，所以偏激地排斥外來的宗教。何況來自身毒（India）西方的佛法，已經流傳了近千年，老百姓已經習慣成俗，畏懼它的教義勝過國家的法律，喜歡它的信徒不亞於登仙。就像身上刺著花紋、剪短頭髮的卿大夫，像是噴火吞舟的戲法。怎麼可以用咸韶（古代雅樂）來匡正，用章甫（古代儒生的帽子）來約束，再加上符箓來調和呢？像何充（東晉大臣，以善於逢迎著稱）這樣諂媚的人，每個時代都不缺乏。即使是荀卿、孟
【English Translation】 English version: Those who suffer from hunger. Today, the number of monks and nuns in the world is countless, all relying on farmers for food and silkworm raisers for clothing. The number of temples and monasteries is beyond calculation, all claiming that their architectural decorations exceed the standards of palaces. During the Jin, Song, Liang, and Qi dynasties, the nation's resources were depleted, and social customs became false and deceitful, all caused by these reasons. Moreover, my Gaozu (Grand Ancestor) and Taizong (Grand Progenitor) pacified chaos with military force and governed the world with civil administration, adhering to these two aspects to manage the country. How could we allow a small Western religion to contend with us? During the Zhenguan and Kaiyuan periods, reforms were also carried out to eradicate (Buddhism), but it was not completely eliminated, and (Buddhism) spread and grew increasingly. I have extensively read the literature of previous generations and sought opinions from various sources, believing that the drawbacks can be eliminated, and I am resolute in making decisions. The loyal ministers inside and outside the court all agree with my correct ideas, and the listed articles are very appropriate and should be resolutely implemented. Punishing the root cause of this millennia-old scourge and achieving the exemplary laws of past emperors, benefiting the people and benefiting the masses, what is unacceptable about it? Let all the monks and nuns of the temples that have been demolished throughout the country return to secular life and become taxpayers for the country. Alas! The past ancient times did not implement it, it seems that it will wait for the opportunity; now all are removed, can it be said that there is no opportunity? Expelling idlers and those who do not engage in productive work, there are about 500,000; abolishing useless houses painted with red lacquer, there are more than 60,000 in total. From now on, be pure and teach people to admire the principle of non-action, simplify government affairs, unify customs, and achieve a merit, which will make the people of the world submit to the emperor's edification. Still think that the beginning of eradicating malpractices, use it every day but do not know. Order the court ministers to understand my meaning.
In the sixth year (of his reign), in the third month, the emperor fell ill, personally summoning alchemists, taking golden elixirs, and receiving talismans. At this time, he developed a carbuncle on his back, became restless, and lost his mind. As a result, his condition became critical, and he died without being able to speak for ten days, at the age of thirty-three. The old history commented: Emperor Zhaosu reduced Buddhism and punished idle people, determined to climb the cinnabar ladder and seek the pearl of the Red River. He only saw Xiao Yan (Emperor Wu of Liang) and Yao Xing (Emperor Wenhuan of Later Qin) advocating classics and learning, but did not realize the absurd pursuits of Qin Shi Huang (First Emperor of Qin) and Emperor Wu of Han. He was probably deceived by the heresies of the left, so he biasedly rejected foreign religions. Moreover, the Buddhist Dharma from Sindhu (India) in the West has been circulating for nearly a thousand years, and the people have become accustomed to it, fearing its teachings more than the laws of the country, and liking its followers no less than ascending to immortality. Like the high officials with tattoos and short hair, like the tricks of spitting fire and swallowing boats. How can it be corrected with Xian Shao (ancient court music), restrained with Zhangfu (ancient Confucian scholar's hat), and reconciled with talismans? People like He Chong (a minister of the Eastern Jin Dynasty, known for his flattery) are not lacking in every era. Even Xun Qing (Xun Kuang) and Meng
子之賢未容抗論。一朝隳殘金像燔棄胡書。結怨于膜拜之流。犯怒於匹夫之口。哲王之舉不駭物情。前代存而勿論。實為中道。欲革斯弊將俟河清。昭肅頗稱明斷。然聽斯蔽矣(已上並見舊史)。
論曰。舊史武宗紀。著除罷釋氏始末甚詳。當時雖黃冠乘寵傾害吾教。然亦大臣李德裕輔成其事也。新史曰。武宗毅然除去浮圖之法甚銳。而躬受道家法箓服藥以求長年。以此知其非明智之不惑者。特好惡不同耳。噫嘻武宗非明智不惑。豈特於釋老好惡不同哉。其偏信李德裕專權用事朋黨相傾。雖僅有伐叛之勞。未見成功而朝野積怨已甚。使更久權。則與李林甫又何異乎。
六年三月。宣宗即位。乃憲宗第十三子也。外晦內朗嚴重寡言。嘗臥病。忽有異光觸身。蹶然興起危坐。穆宗就見之。撫曰社稷之福也。以玉如意賜之。徙封光王。又嘗夢乘龍昇天。及所居之邸嘗又有龍戲其沼中。太和會昌之際群居宴集。未嘗發言。或強誘之得其語。則合席鼓舞以為笑劇。謂之光叔。武宗豪率尤不為禮。至是哀慼滿容接對群僚。處決庶務中外翕然。方見其隱德焉。
五月辛卯。來道士趙歸真．劉玄靖．鄧元超等十二人以蟲惑先朝排毀釋氏。並賜朝堂決杖。配嶺表。
癸巳。來上都東都各復大寺八所。並賜新額。
【現代漢語翻譯】 現代漢語譯本： 您（武宗）的賢明還不足以讓人信服。一旦毀壞佛像，焚燒佛教經書，就會與信仰佛教的人結下仇怨，觸怒普通百姓。英明的君主的舉動不應該讓百姓感到震驚。對於前代的做法，應該保留而不妄加評論，這才是中庸之道。想要革除這種弊端，恐怕要等到黃河水清的那一天了。昭宗和肅宗頗有英明決斷的名聲，但在這件事上也被矇蔽了（以上都出自舊史）。 評論說：舊史中武宗的紀傳，記載了廢除佛教的始末非常詳細。當時雖然有道士受寵，傾軋陷害佛教，但也是大臣李德裕輔佐促成了這件事。新史說：武宗堅決地廢除佛教的法令非常嚴厲，但他自己卻接受道家的符箓，服用丹藥以求長生。由此可知他並非是明智而不受迷惑的人，只不過是好惡不同罷了。唉！武宗並非明智而不受迷惑，難道僅僅是在佛教和道教上的好惡不同嗎？他偏信李德裕，讓他專權用事，黨羽之間互相傾軋。雖然僅僅有討伐叛亂的功勞，但還沒有見到成功，朝廷內外的怨恨已經很深了。如果讓他長期掌權，那麼和李林甫又有什麼區別呢？ 六年三月，宣宗即位，他是憲宗的第十三個兒子。外表深沉，內心明朗，莊重寡言。曾經臥病在床，忽然有奇異的光芒觸碰到他的身體，立刻起身端坐。穆宗前來看望他，撫摸著他說：『這是國家的福氣啊！』用玉如意賞賜給他。改封為光王。又曾經夢見自己乘龍昇天。而且他所居住的府邸的池塘中也曾經有龍嬉戲。太和、會昌年間，大家聚在一起宴飲，他從來不發言。有人勉強引誘他說出話來，那麼滿座的人都會歡呼雀躍，認為這是笑話。稱他為『光叔』。武宗豪放粗率，尤其不講禮節。到宣宗即位時，他面容哀慼，接待群臣，處理政務，朝廷內外都感到信服，這才看到了他隱藏的美德。 五月辛卯日，道士趙歸真（Daoist Zhao Guizhen）、劉玄靖（Liu Xuanjing）、鄧元超（Deng Yuanchao）等十二人因為蠱惑先帝，排斥譭謗佛教，都被判處在朝堂上杖刑，流放到嶺南地區。 癸巳日，恢復上都（Shangdu，首都）和東都（Dongdu，東部首都）各八所大寺，並賜予新的匾額。
【English Translation】 English version: Your (Wuzong's) wisdom is not yet convincing. Once you destroy Buddhist statues and burn Buddhist scriptures, you will incur resentment from those who believe in Buddhism and offend ordinary people. The actions of a wise monarch should not shock the people. For the practices of the previous generations, they should be preserved without making reckless comments, which is the middle way. If you want to eliminate this drawback, I am afraid we have to wait until the Yellow River runs clear. Emperors Zhao and Su were quite famous for their wise decisions, but they were also blinded in this matter (all of the above are from the Old History). It is commented that: In the Old History's biography of Emperor Wuzong, the beginning and end of the abolition of Buddhism are recorded in great detail. Although Taoists were favored at that time, and they oppressed and harmed Buddhism, it was also the minister Li Deyu who assisted in promoting this matter. The New History says: Emperor Wuzong resolutely abolished the laws of Buddhism very strictly, but he himself accepted Taoist talismans and took elixirs to seek longevity. From this, it can be seen that he was not a wise and unconfused person, but merely had different likes and dislikes. Alas! Emperor Wuzong was not wise and unconfused, was it merely that he had different likes and dislikes in Buddhism and Taoism? He blindly trusted Li Deyu, allowing him to wield power arbitrarily, and his party members slandered each other. Although he only had the merit of suppressing rebellions, he had not yet seen success, and the resentment inside and outside the court was already very deep. If he were allowed to hold power for a long time, then what difference would there be between him and Li Linfu? In the third month of the sixth year, Emperor Xuanzong ascended the throne. He was the thirteenth son of Emperor Xianzong. He was outwardly profound and inwardly bright, solemn and taciturn. He was once bedridden, and suddenly a strange light touched his body, and he immediately got up and sat upright. Emperor Muzong came to see him, stroked him and said, 'This is the blessing of the country!' He rewarded him with a jade scepter. He was renamed Prince Guang. He also once dreamed of riding a dragon to ascend to heaven. Moreover, dragons had once played in the pond of the mansion where he lived. During the Taihe and Huichang years, everyone gathered together for banquets, but he never spoke. If someone forced him to speak, then everyone present would cheer and laugh, thinking it was a joke. They called him 'Uncle Guang'. Emperor Wuzong was bold and rash, and especially did not pay attention to etiquette. When Emperor Xuanzong ascended the throne, he had a sorrowful expression, received the officials, and handled government affairs, and the court inside and outside were convinced, and only then did they see his hidden virtues. On the Xinmao day of the fifth month, the Taoists Zhao Guizhen (Daoist Zhao Guizhen), Liu Xuanjing (Liu Xuanjing), Deng Yuanchao (Deng Yuanchao), and twelve others were sentenced to be flogged in the court and exiled to the Lingnan region because they had bewitched the late emperor and rejected and slandered Buddhism. On the GuiSi day, eight large temples were restored in both Shangdu (Shangdu, the capital) and Dongdu (Dongdu, the eastern capital), and new plaques were bestowed.
太中元年閏三月。詔曰。會昌季年並省寺宇。雖云異方之教有資為理之源。中國之人久行其道。𨤲革過當。事體乖謬。其靈山聖境應會昌五年所廢寺宇。諸宿舊僧可仍舊修葺住持。
隆興佛教編年通論卷第二十五 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十六
隆興府石室沙門 祖琇 撰
唐
大中元年。尚書白居易卒。年七十有五。贈尚書左僕射。宣宗以詩吊之。居易被遇憲宗時事無不言。湔剔抉摩多見聽可。然為當路所忌。遂擯斥。所蘊不得施。乃放意文酒。能順適所遇。托釋氏死生之說。若忘形骸者。后復進用。又皆幼君偃蹇。益不合居官。輒病去。遂無立功名意。與弟行簡及從祖弟敏中友愛東都。所居履道里疏沼種樹。架石樓香山。鑿八節灘。號醉吟先生。自為之傳。晚節好佛尤甚。至經月不食葷。稱香山居士。與胡杲等九人宴集。皆高年不仕者。人慕之。繪為九老圖。居易於文章精切。然寂工於詩。當時士人爭傳誦之。其始生方七月能展書。姆指之無兩字。雖試之百數不差。九歲諳識音律。其篤于才章蓋天稟然。既卒。以其所居第施為佛寺。宣宗思其賢不已。因擢其弟敏中為相。居易嘗疾。肖彌陀佛像而禱之。自
【現代漢語翻譯】 現代漢語譯本 太中元年閏三月，皇帝下詔說：『會昌年間大規模地合併和廢除寺廟，雖然說外來的宗教（異方之教）也有助於治理國家（有資為理之源），但中國的老百姓信奉佛教已經很久了（中國之人久行其道）。這樣徹底的改革太過分了（𨤲革過當），事情的處理也出現了偏差（事體乖謬）。那些靈山聖境，凡是在會昌五年被廢除的寺廟，原先的僧人可以按照原來的樣子進行修繕和主持。』
《隆興佛教編年通論》卷第二十五 《卍新續藏》第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第二十六
隆興府石室沙門 祖琇 撰
唐
大中元年，尚書白居易去世，享年七十五歲，追贈尚書左僕射。宣宗皇帝作詩悼念他。白居易在憲宗皇帝時期，敢於直言，提出的意見大多能被採納。但是，他被當權者所忌憚，於是遭到貶斥，他的才能無法施展。於是，他放縱于詩酒，能夠順應自己的境遇，寄託于佛教的生死輪迴之說，好像忘卻了自己的形體。後來，他再次被啟用，但又因為年幼的皇帝不聽勸諫，更加不適合做官，總是稱病離去，於是沒有建立功名的意圖。他和弟弟白行簡以及從祖弟白敏中在東都（Luoyang 洛陽）友愛相處，在所居住的履道里開鑿池塘，種植樹木，在香山（Xiangshan Mountain 香山）建造石樓，開鑿八節灘。自號醉吟先生，並親自為自己作傳。晚年信奉佛教更加虔誠，甚至可以一個月不吃葷腥，自稱香山居士。他和胡杲等九人宴飲聚會，這些人都是年老不願做官的人，人們羨慕他們，將他們的形象畫成《九老圖》。白居易的文章精煉深刻，尤其擅長寫詩，當時的讀書人都爭相傳誦。他剛出生七個月就能翻書，母親指著『無』和『兩』兩個字給他看，即使試驗上百次也不會出錯。九歲時就精通音律。他對於文學的精通大概是天生的。去世后，將他所居住的宅邸捐獻出來作為佛寺。宣宗皇帝思念他的賢德不已，於是提拔他的弟弟白敏中為宰相。白居易曾經生病，畫了彌陀佛（Amitabha Buddha 阿彌陀佛）的畫像來祈禱。
【English Translation】 English version In the intercalary third month of the first year of the Taizhong era, the emperor decreed: 'During the Huichang era, many temples were merged and abolished. Although foreign religions (異方之教) may contribute to governance (有資為理之源), the people of China have long practiced Buddhism (中國之人久行其道). Such drastic reforms were excessive (𨤲革過當), and the handling of affairs was flawed (事體乖謬). Those sacred sites and temples that were abolished in the fifth year of Huichang can be restored and maintained by the original monks.'
Chronological Compilation of Longxing Buddhism, Volume 25 Supplement to the Wan (卍) Tripitaka, Volume 75, No. 1512, Chronological Compilation of Longxing
Chronological Compilation of Longxing Buddhism, Volume 26
Compiled by Zuxiu, a Shramana (沙門) of the Stone Chamber in Longxing Prefecture
Tang Dynasty
In the first year of the Dazhong era, the Minister Bai Juyi passed away at the age of seventy-five and was posthumously awarded the title of Left Vice Minister of the Ministry of Works (尚書左僕射). Emperor Xuanzong composed a poem to mourn him. During Emperor Xianzong's reign, Bai Juyi dared to speak frankly, and most of his suggestions were adopted. However, he was resented by those in power and was thus banished, and his talents could not be utilized. Therefore, he indulged in poetry and wine, able to adapt to his circumstances, entrusting himself to the Buddhist teachings of life and death, as if forgetting his physical form. Later, he was reappointed, but because the young emperor did not heed advice, he was even less suited to be an official, and he always claimed illness to leave his post, thus having no intention of establishing merit or fame. He and his younger brother Bai Xingjian, as well as his cousin Bai Minzhong, lived in harmony in the Eastern Capital (Dongdu 東都, Luoyang 洛陽), excavating ponds and planting trees in the Lidao neighborhood where they resided, building stone pavilions on Xiangshan Mountain (香山), and excavating the Eight Section Shoal. He called himself 'Drunken Singing Gentleman' (醉吟先生) and personally wrote his own biography. In his later years, he became even more devout in his belief in Buddhism, even abstaining from meat for a month, calling himself 'Layman of Xiangshan' (香山居士). He and Hu Gao and eight others held banquets and gatherings, all of whom were elderly men unwilling to serve as officials. People admired them and painted their images as the 'Nine Elders Picture' (九老圖). Bai Juyi's writings were refined and profound, especially his poetry, which was eagerly recited by scholars at the time. When he was just seven months old, he could turn the pages of a book, and his mother pointed out the characters 'wu' (無) and 'liang' (兩) to him, and even if tested hundreds of times, he would not make a mistake. At the age of nine, he was proficient in music. His mastery of literature was probably innate. After his death, he donated his residence to be used as a Buddhist temple. Emperor Xuanzong missed his virtue and talent, so he promoted his younger brother Bai Minzhong to be prime minister. Bai Juyi once fell ill and painted an image of Amitabha Buddha (彌陀佛) to pray to.
為之記曰。我本師釋迦如來說言。從是西方過十萬億佛土。有世界號極樂。以無八苦四惡道故也。其國號凈土。以無三毒五濁業故也。其佛號阿彌陀。以壽無量愿無量功德相好光明無量故也。諦觀此娑婆世界眾生。無賢愚無貴賤無幼艾。有起心歸佛者。舉手合掌必向西方。有怖厄苦惱開口發聲必先念阿彌陀。又範金合土刻石繡紋乃至印水聚沙童子戲者。莫不率以阿彌陀佛為上首。不知其然而然。由是而觀。是彼如來有大誓願於此眾生。眾生有大因緣于彼國土明矣。不然。南北東方過去現在未來佛多矣。何獨如是哉。何獨如是哉。唐中大夫太子少傅白居易當衰莫之歲。中風[病-丙+旱]之疾。乃舍俸錢三十萬。命工人杜敬宗按阿彌陀．無量壽二經𦘕西方世界一部。高九尺。廣丈有三尺。阿彌陀尊佛坐中央。觀音．勢至二大士侍左右。人天瞻仰眷屬繞圍。樓臺伎樂水樹花鳥。七寶嚴飾五彩張施。爛爛煌煌功德成就。弟子居易焚香稽首。跪于佛前。起慈悲心發弘誓願。愿此功德面施一切眾生。一切眾生有如我老者。如我病者。愿離苦得樂。斷惡修善。不越南部便睹西方。白毫大光應念來感。青蓮上品隨愿往生。從現在身盡未來際。常得親近而供養也。欲重宣此義而說贊曰。極樂世界清凈土。無諸惡道及眾苦。愿如我身老病
【現代漢語翻譯】 現代漢語譯本： 為此記錄如下。我的本師釋迦牟尼佛說，從這裡向西經過十萬億佛土，有一個世界叫做極樂（Sukhāvatī，指沒有八種苦難和四種惡道的地方）。那個國家被稱為凈土（Pure Land，指沒有三種毒害和五種濁惡業障的地方）。那裡的佛叫做阿彌陀（Amitābha，意為擁有無量的壽命、無量的願力和無量的功德相好光明）。仔細觀察這個娑婆（Sahā，指充滿缺陷和痛苦的世界）世界的眾生，無論賢愚貴賤老少，只要發起歸依佛的心，舉手合掌必定面向西方。有恐懼災難苦惱，開口發聲必定先念阿彌陀佛。又有人用金屬、泥土、石頭雕刻，用刺繡繪製，甚至在水中印畫，用沙子堆積，孩童嬉戲，沒有不以阿彌陀佛為首要的。不知不覺就是這樣。由此看來，是阿彌陀佛對這裡的眾生有大誓願，眾生與那個國土有大因緣，這很明顯。不然的話，南北東方過去現在未來的佛有很多，為什麼唯獨是這樣呢？為什麼唯獨是這樣呢？唐朝中大夫太子少傅白居易在衰老多病的年紀，得了中風的疾病，於是拿出俸祿錢三十萬，命令工匠杜敬宗按照《阿彌陀經》（Amitābha Sūtra）、《無量壽經》（Larger Sukhāvatīvyūha Sūtra）這兩部經典繪製西方世界的一幅畫，高九尺，寬一丈三尺。阿彌陀佛端坐在中央，觀音（Avalokiteśvara，代表慈悲）和大勢至（Mahāsthāmaprāpta，代表智慧）兩位大菩薩侍立在左右。人天瞻仰，眷屬圍繞。樓臺、伎樂、水樹、花鳥，用七寶莊嚴，用五彩裝飾，光輝燦爛，功德圓滿。弟子白居易焚香叩首，跪在佛前，發起慈悲心，發出弘大的誓願。愿這份功德普及一切眾生，一切眾生如有像我一樣年老的人，像我一樣生病的人，愿他們離苦得樂，斷惡修善，不用去到南部就能見到西方，白毫（ūrṇā，佛眉間白毫放光）大光應念而來，青蓮上品（utpala，極樂世界的蓮花）隨愿往生。從現在這一生直到未來，常常能夠親近和供養佛。想要再次宣揚這個意義，所以作讚頌說：極樂世界清凈土，沒有各種惡道和眾苦。愿像我一樣衰老生病……
【English Translation】 English version: It is hereby recorded: My original teacher, Śākyamuni Buddha, said: 'From here, passing westward through a hundred thousand million Buddha-lands, there is a world called Sukhāvatī (the Land of Bliss, meaning a place without the eight sufferings and the four evil paths). That country is called the Pure Land (meaning a place without the three poisons and the five turbid karmas). The Buddha there is called Amitābha (meaning possessing immeasurable life, immeasurable vows, and immeasurable meritorious marks and light). Carefully observing the sentient beings of this Sahā world (meaning a world full of imperfections and suffering), regardless of whether they are wise or foolish, noble or lowly, young or old, if they initiate a mind of refuge in the Buddha, they will surely face westward when raising their hands and joining their palms. Those who have fear of calamity and suffering, when opening their mouths and uttering sounds, will surely first recite Amitābha. Moreover, those who cast in metal, combine earth, carve in stone, embroider patterns, even imprint in water, gather sand, or children at play, all invariably take Amitābha Buddha as the foremost. They do not know why it is so, but it is so. From this observation, it is clear that that Tathāgata (another name for Buddha) has great vows for these sentient beings, and these sentient beings have great karmic connections with that land. If not, there are many Buddhas in the north, south, east, past, present, and future. Why is it uniquely so? Why is it uniquely so?' During the years of decline and illness, Bai Juyi (Bo Juyi), Grand Master of the Tang Dynasty and Junior Tutor to the Crown Prince, contracted a stroke. Thereupon, he donated three hundred thousand of his salary to commission the craftsman Du Jingzong to paint a depiction of the Western World based on the Amitābha Sūtra and the Larger Sukhāvatīvyūha Sūtra, nine feet in height and thirteen feet in width. Amitābha Buddha sits in the center, with Avalokiteśvara (representing compassion) and Mahāsthāmaprāpta (representing wisdom) Bodhisattvas attending on the left and right. Humans and devas gaze up in reverence, surrounded by their retinues. Pavilions, music, water, trees, flowers, and birds are adorned with the seven treasures and decorated with five colors, radiant and glorious, with meritorious virtues accomplished. Disciple Bai Juyi burns incense, bows his head, and kneels before the Buddha, generating a compassionate heart and making great vows. May this merit universally benefit all sentient beings. May all sentient beings, such as those who are old like me, those who are sick like me, be liberated from suffering and attain happiness, sever evil and cultivate goodness, and see the West without going to the south. May the great light of the ūrṇā (the white curl of hair between the Buddha's eyebrows emitting light) be felt in response to their thoughts, and may they be reborn in the upper grade of the utpala (blue lotus, the lotus flower in the Pure Land) according to their vows. From this present life until the end of the future, may they always be able to draw near and make offerings to the Buddha. Desiring to reiterate this meaning, he speaks in praise: The Pure Land of the Land of Bliss, has no evil paths or sufferings. May I, like myself, be old and sick...
者。同生無量壽佛所。
論曰。唐史稱居易與元稹齊名。稹中道徼險。得宰相名望漼然。居易當李宗閔時。權勢震赫終不附離。為進取計完節自高。居易其賢哉。竊謂樂下罪特賢于當時。如 本朝韓魏公之德業。蘇東坡之文章。皆景慕之。斑斑著于翰墨。然則樂天賢于百世可也。觀其雍容談道。深徹宗教之源。于唐三百年間唯樂天．柳子厚．裴公美．梁肅數公而已。雖各本師承。亦皆性自通悟發於天縱。非大士乘願力再來。疇能及此哉。
二年。觀察使裴休守宣城。嘗與名緇會難。有設疑以試公曰。三界虛妄。群生顛倒。何有修行能解纏縛。孰為智慧可化凡愚。胡為乎。公區區徒自撓耳。公曰。嘻珠玉在櫝。啟之則見其珍。聖賢在門。行之則踐其閫。分涂而往。唯善惡焉。善惡如東西耳。趣之不已則至其所至焉。在乎推心於不染。馭馬于無途。如是三界信真實。群生非顛倒。但學者不能窒慾壞貪違名去利。弗舍有漏而思往無為耳。然舍之在我。取之由人。非用智慧解纏縛。如此則了無一物以撓吾真也。他日門人有謂公曰。敢問三界之言未立。人不知修行。不見因果。畏陰騭者不為之多。介景福者不為之少。理亂增損繫乎其時。洎斯教也行乎中夏。愚人畏罪損其惡。賢人望神增其善。增之不已則至今當盡善
【現代漢語翻譯】 現代漢語譯本 他們一同往生到阿彌陀佛（Amitabha）的凈土。
評論說，唐朝史書稱白居易（Bai Juyi）與元稹（Yuan Zhen）齊名。元稹在仕途上冒險取巧，獲得了宰相的聲望，令人敬畏。白居易在李宗閔（Li Zongmin）當權時，權勢顯赫，但他始終不依附。從進取的角度來看，他保全了節操，自我抬高。白居易真是賢能啊！我認為樂天居士的品德尤其超越了當時的人。例如本朝的韓琦（Han Qi）、魏國公（Duke Wei）的德行，蘇軾（Su Shi）的文章，都景仰他。這些都清楚地記載在他們的作品中。那麼，樂天居士可以稱得上是百世賢人了。看他從容地談論佛法，深刻地理解宗教的根源，在唐朝三百年間，只有白居易、柳宗元（Liu Zongyuan）、裴度（Pei Du）、梁肅（Liang Su）這幾位可以做到。雖然他們各自有師承，但也都是天性聰慧，自然領悟，發於天賦。如果不是大菩薩乘愿再來，誰能達到這種境界呢？
二年，觀察使裴休（Pei Xiu）鎮守宣城，曾經與著名的僧人會面辯論。有人提出疑問來試探他，說：『三界（Three Realms）虛妄不實，眾生顛倒迷惑。怎麼會有修行能夠解脫纏縛？誰是智慧能夠教化凡夫愚人？這樣做豈不是徒勞無功，自尋煩惱嗎？』 裴休回答說：『唉！珠玉放在匣子里，打開就能看到它的珍貴；聖賢就在門前，實踐就能進入他的境界。分道而行，只有善惡兩條路。善惡就像東西一樣，朝著那個方向不停地走，就能到達目的地。關鍵在於用心於不染著，駕馭馬匹于無路可走。這樣，三界就是真實的，眾生也不是顛倒的。只是學習的人不能抑制慾望，破除貪婪，違背名利，不捨棄有漏之法而只想往生無為之境罷了。然而，捨棄在於自己，獲取在於別人。不用智慧來解脫纏縛，這樣就沒有任何事物可以擾亂我的真性。』 有一天，他的門人有人問他說：『請問三界之說是沒有根據的，人們不知道修行，看不到因果。畏懼暗中作惡的報應的人不多，追求顯而易見的福報的人也不少。世道的治理和混亂、增加和減少都取決於時勢。自從佛教傳入中原以來，愚笨的人因為害怕罪惡而減少作惡，賢能的人希望得到神靈的保佑而增加行善。不斷地增加行善，那麼到今天就應該達到盡善盡美的地步了。』
【English Translation】 English version They are reborn together in the Pure Land of Amitabha (Amitabha).
Commentary: The Tang Dynasty history books state that Bai Juyi (Bai Juyi) and Yuan Zhen (Yuan Zhen) were equally famous. Yuan Zhen took risks and shortcuts in his career, gaining the reputation of a prime minister, which was awe-inspiring. When Li Zongmin (Li Zongmin) was in power, Bai Juyi's power was prominent, but he never attached himself to him. From the perspective of advancement, he preserved his integrity and elevated himself. Bai Juyi was truly virtuous! I believe that Layman Letian's virtue especially surpassed that of his contemporaries. For example, the virtue of Han Qi (Han Qi), Duke Wei, of this dynasty, and Su Shi's (Su Shi) articles, all admired him. These are clearly recorded in their works. Then, Layman Letian can be called a virtuous man for all ages. Seeing him calmly discussing the Dharma, deeply understanding the source of religion, during the three hundred years of the Tang Dynasty, only Bai Juyi, Liu Zongyuan (Liu Zongyuan), Pei Du (Pei Du), and Liang Su (Liang Su) could do this. Although they each had their own teachers, they were all naturally intelligent, naturally comprehending, and emanating from talent. If it were not for a great Bodhisattva returning with a vow, who could reach this realm?
In the second year, the Inspector Pei Xiu (Pei Xiu) guarded Xuan City and once met with famous monks to debate. Someone raised a question to test him, saying: 'The Three Realms (Three Realms) are false and unreal, and sentient beings are confused and deluded. How can there be cultivation that can liberate from entanglement? Who is the wisdom that can teach and transform ordinary fools? Isn't doing this futile and self-inflicted trouble?' Pei Xiu replied: 'Alas! Pearls and jade are in a box, and opening it will reveal its preciousness; sages and virtuous people are in front of the door, and practice will enter their realm. Going on different paths, there are only two paths, good and evil. Good and evil are like east and west, and constantly walking in that direction will reach the destination. The key lies in focusing on non-attachment, and driving horses on a roadless path. In this way, the Three Realms are real, and sentient beings are not deluded. It's just that those who study cannot restrain desires, break greed, violate fame and profit, and do not abandon the defiled Dharma but only want to be reborn in the realm of non-action. However, abandoning is up to oneself, and obtaining is up to others. Without using wisdom to liberate from entanglement, then there is nothing that can disturb my true nature.' One day, one of his disciples asked him: 'May I ask, the saying of the Three Realms is unfounded, people do not know how to cultivate, and do not see cause and effect. There are not many people who fear the retribution of secretly doing evil, and there are not few people who pursue obvious blessings. The governance and chaos, increase and decrease of the world depend on the times. Since Buddhism was introduced to the Central Plains, foolish people have reduced doing evil because they are afraid of sin, and virtuous people have increased doing good because they hope to be blessed by the gods. Constantly increasing doing good, then today it should have reached the point of perfection.'
矣。損之不已亦至今當無惡矣。何昏迷暴虐無減于秦漢之前。福慧聦明不增于魏晉之後。歸之者殊途輻湊。立之者萬法雲興。稽諸天不見其文。求諸古莫有其法。號為大聖作人天師。是宜使吾人盡升覺路。不宜蚩蚩庶類。由古迄今若斯之迷也。設使像法至今未行。將盡墮惡道為鬼為蜮乎。夫法未始有。今而有之。希聖之徒何存而知之耶。由之之固。庸非溺乎。公笑謂之曰。大明肇啟。法不齊備。聖人繼出。代天為工。結繩畫封文質滋改。一聖立。一法生。天道人事顯若符契。燧人氏之未有火也。則天無火星。人無火食。龜無火兆。物無火災必矣。少昊氏之未理金也。則天無金星。人無金用。龜無金兆。物無金災必矣。及聖人攻木出火。鍛石取金。於是乎精芒主宰騰變上下。則知世法時事隨聖人也。考精神之源。窮性命之表。作大方便護于群生。群生受之而不知。蓋由天道執行物以生茂。皆謂自己。孰知其然也。於是問者廓然自得佛味。及詔許立寺而宣之。士民相鼓以萬。請先立之於宣郛。遂復新興寺焉。
三年九月辛亥。詔曰。潮州司馬李德裕。早籍門弟幼踐清華。累居將相之榮。唯以奸傾為業。當會昌之際。極公臺之崇。騁諛佞以得君。遂恣橫而持政。專權生事妒賢害忠。動多詭異之謀。潛懷僭越之志。秉直
{ "translations": [ "現代漢語譯本：\n\n停止損減惡行，直到現在也應當沒有邪惡了。為什麼昏庸迷惑、暴虐的行為，比起秦漢之前沒有減少？福德智慧、聰明才智，比起魏晉之後沒有增加？歸向佛法的人道路不同卻像車輻彙集于車轂，創立佛法的人萬法如雲般興起。考察天道卻看不見佛法的文字，尋求古代也找不到佛法的法則。佛被稱為大聖，是人天的導師，本應該使我們都走上覺悟的道路，不應該讓眾多百姓，從古至今如此迷惑啊。假設佛法至今沒有流傳，難道人們將全部墮入惡道，變成鬼或蜮嗎？佛法本來沒有，現在才有的，希求聖賢的人如何存在並知道佛法呢？執著于已有的佛法，難道不是沉溺其中嗎？\n\n公笑著對他說：『大明（指唐朝）開始，佛法還不完備。聖人相繼出現，代替天道來完成教化。從結繩記事到書畫文字，文采和實質不斷改變。一位聖人出現，就產生一種法則，天道和人事顯現得如同符契。燧人氏沒有發明火的時候，那麼天上沒有火星，人沒有熟食，龜沒有火兆，萬物一定沒有火災。少昊氏沒有治理金屬的時候，那麼天上沒有金星，人沒有金屬用具，龜沒有金屬的兆象，萬物一定沒有金屬引起的災害。等到聖人鉆木取火，冶煉石頭獲取金屬，於是精芒之氣主宰著事物的騰躍變化。』由此可知世間的法則和事情是隨著聖人而變化的。考察精神的根源，窮究性命的根本，創造巨大的方便來保護眾生，眾生接受了卻不知道，大概是因為天道執行萬物生長茂盛，都認為是自己的功勞，誰知道是這樣呢？\n\n於是提問的人頓時開悟，領會了佛法的滋味，等到朝廷下詔允許建立寺廟來宣揚佛法，士人和百姓互相鼓勵，成千上萬的人請求先在宣郛建立寺廟，於是恢復了新興寺。\n\n三年九月辛亥日，皇帝下詔說：『潮州司馬李德裕，早年就位列名門，從小就身居要職。多次身居將相的高位，卻只以奸詐傾軋為事業。當會昌年間，極力推崇臺諫之官，用諂媚奉承來獲取皇帝的歡心，於是放縱專橫地把持朝政。專權生事，嫉妒賢能，陷害忠良，常常策劃詭異的陰謀，暗中懷有僭越的野心。』」 ], "english_translations": [ "English version:\n\nIf we cease diminishing evil, there should be no wickedness left by now. Why hasn't the ignorance, confusion, tyranny, and cruelty decreased compared to before the Qin and Han dynasties? Why hasn't the merit, wisdom, intelligence, and talent increased compared to after the Wei and Jin dynasties? Those who turn to the Dharma converge from different paths like spokes to a hub, and those who establish the Dharma see myriad teachings arise like clouds. Examining the heavens, we don't see the Dharma's writing; seeking in antiquity, we don't find the Dharma's laws. The Buddha is called the Great Sage, the teacher of humans and devas (gods), and should lead us all to the path of enlightenment. It's not fitting that the common people remain so deluded from ancient times until now. If the Dharma hadn't been propagated until now, would people all fall into evil realms, becoming ghosts or water demons (yu 蜮)? The Dharma didn't exist originally, but now it does. How could those who aspire to be sages exist and know the Dharma? Clinging to the existing Dharma, isn't that being drowned in it?'\n\nThe official smiled and said, 'When Great Brightness (referring to the Tang Dynasty) began, the Dharma was not yet complete. Sages appeared one after another, acting on behalf of Heaven to complete the teachings. From knotted cords to written characters, the form and substance constantly changed. When a sage appears, a law is born. The way of Heaven and human affairs manifest as if they were matching tallies. Before Suirenshi (燧人氏, the inventor of fire) invented fire, there were no fire stars in the sky, people didn't eat cooked food, turtles didn't have fire omens, and there were certainly no fire disasters. Before Shaohao (少昊氏, a legendary ruler) managed metal, there were no metal stars in the sky, people didn't use metal tools, turtles didn't have metal omens, and there were certainly no disasters caused by metal. When the sages drilled wood to make fire and smelted stone to obtain metal, the essence of things began to dominate and transform everything above and below.' From this, we know that the laws and affairs of the world change with the sages. Examining the source of the spirit, exploring the root of nature and destiny, creating great expedient means to protect all beings, all beings receive it but do not know it, probably because the way of Heaven operates and all things grow luxuriantly, and they all think it is their own merit, but who knows that it is so?'\n\nThen the questioner suddenly awakened, understanding the taste of the Buddha Dharma. When the court issued an edict allowing the establishment of temples to propagate the Dharma, scholars and people encouraged each other, and tens of thousands of people requested that the temple be established in Xuanfu (宣郛) first, and then the Xinxing Temple (新興寺) was restored.\n\nOn the day of Xinhai (辛亥) in the ninth month of the third year, the emperor issued an edict saying: 'Li Deyu (李德裕), the Sima (司馬, a government official) of Chaozhou (潮州), was born into a prominent family and held high office from a young age. He has held the high position of general and minister many times, but he only takes treachery and intrigue as his career. During the Huichang (會昌) era, he vigorously promoted the officials of the Censorate, using flattery to win the emperor's favor, and then indulged in tyranny and controlled the government. He created incidents by abusing his power, was jealous of the virtuous, harmed the loyal, often planned strange conspiracies, and secretly harbored ambitions of usurpation.'" ] }
者必棄。向善者盡排。誣忠良造朋黨之名。肆奸偽生加諸之亹。計有逾于指鹿。罪實見於欺天。屬者方處鈞衡曾無嫌避。委國史于愛婿之手。寵秘文於弱子之身。洎參信書亦見親眤恭推元和實錄乃不刊之書。擅敢改張。罔有畏忌。奪他人之懿績為私門之令猷。附李榮之曲情成吳湘之怨獄。擢爾之發。數罪未窮。載窺罔上之由。益驗無君之意。朕務全大體。久為含容。雖黜降其官榮。尚盡藏其醜狀。而睥睨未已競惕無聞。積惡既張公議難抑。可崖州司戶。未幾。德裕慚忿不卒。乃見夢哀訴于宰相令孤绹。乞歸葬其尸。識者謂之。強佞雖殊亦不衰云。
論曰。唐李習之曰。史官紀事不得實。乃取行狀謚牒。凡為狀者。皆門生故史茍言虛美。尤不足信。予觀李德裕故吏鄭亞所為會昌一品制集序。鋪張德裕勛業。與新史本傅無異。而舊史武宗紀則著德裕之惡。與詔詞皆合。然則新史取信故吏之說。寧不誤後來者乎。
三年。湖南觀察使裴休躬謁華林善覺禪師。休問師還有待者否。覺云有一兩個。休云在什麼處。覺乃喚大空小空。時二虎自庵后而出。休都之大驚。覺語虎曰。且去。有客在。二虎哮吼而去。休問師作何行業感得如斯。覺良久云會么。休云不會。覺云。山僧常念觀音。休嘆異而去。覺隱居常持錫夜出林
【現代漢語翻譯】 現代漢語譯本 那些人必定會被拋棄，向善的人全被排擠。他們捏造『結黨營私』的罪名來誣陷忠良，肆無忌憚地用奸詐虛偽的罪名加害於人，他們的手段超過了『指鹿為馬』，他們的罪行昭然若揭，簡直是欺騙上天。那些依附權勢的人正處在重要的位置上，卻毫不避嫌。他們將國家史書的編纂委託給心愛的女婿，將重要的機密檔案交給年幼無知的兒子。甚至在參考史書時，也只信任親近的人，恭敬地推崇《元和實錄》為不可更改的書籍，擅自篡改，毫無畏懼。他們奪取他人的美好功績，作為自己家族的榮耀，爲了迎合李榮的私情，製造了吳湘的冤案。即使拔光你的頭髮，也數不清你的罪行。你屢次窺探皇上的意圖，更加證明了你心中沒有君主。朕爲了顧全大局，一直容忍你。雖然貶黜了你的官職，但還儘量掩蓋你的醜惡行徑。而你卻依然傲慢自大，毫無悔改之意。積累的罪惡已經暴露，眾人的議論難以壓制。現貶你為崖州司戶。不久，李德裕因慚愧和憤怒而去世。他曾託夢給宰相令狐绹，請求將他的屍骨運回安葬。有見識的人說，李德裕的奸佞雖然與衆不同，但他的惡劣影響並沒有因此而衰減。
評論：唐朝的李習之說：『史官記錄史事不真實，而是採用死者的行狀和謚號的憑據。凡是撰寫行狀的人，都是死者的門生故吏，他們一定會說些虛假美化的言辭，尤其不足以相信。』我看到李德裕的舊部下鄭亞所寫的《會昌一品制集序》，極力鋪張李德裕的功業，與新史的本傳沒有什麼不同。而舊史《武宗紀》則記載了李德裕的罪惡，與皇帝的詔書完全一致。那麼，新史採信舊部下的說法，難道不會誤導後人嗎？
三年，湖南觀察使裴休親自拜訪華林善覺禪師。裴休問禪師是否有侍者。善覺禪師說：『有一兩個。』裴休問：『他們在什麼地方？』善覺禪師於是呼喚『大空』、『小空』。當時，兩隻老虎從庵後走了出來。裴休非常吃驚。善覺禪師對老虎說：『你們先去吧，有客人在。』兩隻老虎吼叫著離開了。裴休問禪師做了什麼修行，能感應到這樣的事情。善覺禪師沉默了很久，說：『你明白嗎？』裴休說：『不明白。』善覺禪師說：『山僧經常唸誦觀音菩薩的名號。』裴休感嘆驚異，然後離開了。善覺禪師隱居時，經常拿著錫杖在夜晚走出樹林。 English version Those people will surely be abandoned, and those who turn to good will be completely excluded. They fabricate the crime of 'forming cliques for private gain' to falsely accuse the loyal and good, and unscrupulously inflict treacherous and false accusations on others. Their methods surpass 'calling a deer a horse', and their crimes are blatant, simply deceiving Heaven. Those who are attached to power are in important positions, yet they do not avoid suspicion. They entrust the compilation of national history books to their beloved son-in-law, and hand over important confidential documents to their young and ignorant son. Even when referring to historical books, they only trust those close to them, respectfully promoting the 'Yuanhe Veritable Records' (Yuán hé shí lù) as unchangeable books, arbitrarily altering them without any fear. They seize the good deeds of others as the glory of their own family, and to cater to Li Rong's (Lǐ Róng) personal feelings, they create the unjust case of Wu Xiang (Wú Xiāng). Even if you plucked out all your hair, you could not count all your crimes. Your repeated attempts to discern the emperor's intentions further prove that you have no sovereign in your heart. I, in order to preserve the overall situation, have been tolerating you. Although I have demoted your official position, I still try to cover up your ugly deeds. But you are still arrogant and have no remorse. The accumulated evils have been exposed, and the public's opinions are difficult to suppress. Now you are demoted to Sihu (司戶) of Yazhou (崖州). Not long after, Li Deyu (李德裕) died of shame and anger. He once dreamed of the Prime Minister Linghu Tao (令狐绹), requesting that his remains be transported back for burial. Knowledgeable people say that although Li Deyu's (李德裕) treachery is different, his bad influence has not diminished as a result.
Commentary: Li Xizhi (李習之) of the Tang Dynasty said: 'If the historians' records are not true, they adopt the deceased's conduct and posthumous titles as evidence. All those who write the conduct are the deceased's students and former officials, and they will certainly say false and beautifying words, which are especially untrustworthy.' I saw the 'Preface to the Huichang Yipin Zhi Collection' (會昌一品制集序) written by Zheng Ya (鄭亞), a former subordinate of Li Deyu (李德裕), which vigorously exaggerated Li Deyu's (李德裕) achievements, which is no different from the official biography in the new history. However, the old history 'Wuzong Ji' (武宗紀) records Li Deyu's (李德裕) crimes, which are completely consistent with the emperor's edict. So, doesn't the new history's adoption of the old subordinates' statements mislead future generations?
In the third year, Pei Xiu (裴休), the Hunan (湖南) Observation Commissioner, personally visited Zen Master Shanjue (善覺禪師) of Hualin (華林). Pei Xiu (裴休) asked the Zen master if he had any attendants. Zen Master Shanjue (善覺禪師) said, 'I have one or two.' Pei Xiu (裴休) asked, 'Where are they?' Zen Master Shanjue (善覺禪師) then called out 'Da Kong' (大空), 'Xiao Kong' (小空). At that time, two tigers came out from behind the hermitage. Pei Xiu (裴休) was very surprised. Zen Master Shanjue (善覺禪師) said to the tigers, 'You go first, there are guests here.' The two tigers roared and left. Pei Xiu (裴休) asked the Zen master what kind of practice he had done to sense such things. Zen Master Shanjue (善覺禪師) was silent for a long time and said, 'Do you understand?' Pei Xiu (裴休) said, 'I don't understand.' Zen Master Shanjue (善覺禪師) said, 'This mountain monk often recites the name of Avalokitesvara Bodhisattva (觀音菩薩).' Pei Xiu (裴休) exclaimed in surprise and then left. When Zen Master Shanjue (善覺禪師) lived in seclusion, he often went out of the forest at night with a tin staff.
【English Translation】 Those people will surely be abandoned, and those who turn to good will be completely excluded. They fabricate the crime of 'forming cliques for private gain' to falsely accuse the loyal and good, and unscrupulously inflict treacherous and false accusations on others. Their methods surpass 'calling a deer a horse', and their crimes are blatant, simply deceiving Heaven. Those who are attached to power are in important positions, yet they do not avoid suspicion. They entrust the compilation of national history books to their beloved son-in-law, and hand over important confidential documents to their young and ignorant son. Even when referring to historical books, they only trust those close to them, respectfully promoting the 'Yuanhe Veritable Records' (Yuán hé shí lù) as unchangeable books, arbitrarily altering them without any fear. They seize the good deeds of others as the glory of their own family, and to cater to Li Rong's (Lǐ Róng) personal feelings, they create the unjust case of Wu Xiang (Wú Xiāng). Even if you plucked out all your hair, you could not count all your crimes. Your repeated attempts to discern the emperor's intentions further prove that you have no sovereign in your heart. I, in order to preserve the overall situation, have been tolerating you. Although I have demoted your official position, I still try to cover up your ugly deeds. But you are still arrogant and have no remorse. The accumulated evils have been exposed, and the public's opinions are difficult to suppress. Now you are demoted to Sihu (司戶) of Yazhou (崖州). Not long after, Li Deyu (李德裕) died of shame and anger. He once dreamed of the Prime Minister Linghu Tao (令狐绹), requesting that his remains be transported back for burial. Knowledgeable people say that although Li Deyu's (李德裕) treachery is different, his bad influence has not diminished as a result.
Commentary: Li Xizhi (李習之) of the Tang Dynasty said: 'If the historians' records are not true, they adopt the deceased's conduct and posthumous titles as evidence. All those who write the conduct are the deceased's students and former officials, and they will certainly say false and beautifying words, which are especially untrustworthy.' I saw the 'Preface to the Huichang Yipin Zhi Collection' (會昌一品制集序) written by Zheng Ya (鄭亞), a former subordinate of Li Deyu (李德裕), which vigorously exaggerated Li Deyu's (李德裕) achievements, which is no different from the official biography in the new history. However, the old history 'Wuzong Ji' (武宗紀) records Li Deyu's (李德裕) crimes, which are completely consistent with the emperor's edict. So, doesn't the new history's adoption of the old subordinates' statements mislead future generations?
In the third year, Pei Xiu (裴休), the Hunan (湖南) Observation Commissioner, personally visited Zen Master Shanjue (善覺禪師) of Hualin (華林). Pei Xiu (裴休) asked the Zen master if he had any attendants. Zen Master Shanjue (善覺禪師) said, 'I have one or two.' Pei Xiu (裴休) asked, 'Where are they?' Zen Master Shanjue (善覺禪師) then called out 'Da Kong' (大空), 'Xiao Kong' (小空). At that time, two tigers came out from behind the hermitage. Pei Xiu (裴休) was very surprised. Zen Master Shanjue (善覺禪師) said to the tigers, 'You go first, there are guests here.' The two tigers roared and left. Pei Xiu (裴休) asked the Zen master what kind of practice he had done to sense such things. Zen Master Shanjue (善覺禪師) was silent for a long time and said, 'Do you understand?' Pei Xiu (裴休) said, 'I don't understand.' Zen Master Shanjue (善覺禪師) said, 'This mountain monk often recites the name of Avalokitesvara Bodhisattva (觀音菩薩).' Pei Xiu (裴休) exclaimed in surprise and then left. When Zen Master Shanjue (善覺禪師) lived in seclusion, he often went out of the forest at night with a tin staff.
麓間。七步一振錫。一稱觀音名號。嘗有僧來參。方展坐具。覺曰且緩緩。僧曰和尚見個什麼。覺云。可惜許。磕破鐘樓。其僧從此有省。
四年。黃檗希運禪師示寂。師福唐人。姿貌豐碩。遊方晚趨江西參馬祖。值祖歸寂乃見百丈。問馬祖平日機緣。丈舉再參馬祖掛拂話。師于言下大悟。丈曰。子他日嗣馬祖去。師曰。不然。今日因師舉得見馬祖大機之用。若嗣馬祖。喪我兒孫。丈曰。如是如是。見與師齊減師半德。見過於師乃堪傳受。師自是混跡于眾。後於豫章遇觀察使裴休。道緣契合。遂出世說法。嘗示眾曰。汝等諸人慾何所求。遂以棒趁去。而眾不散。因謂之曰。汝曹儘是噇酒糟漢。恁么行腳取笑於人。但見八百一千人便去。不可只圖熱鬧也。老漢行腳時。或遇草根下有一個漢。便從頂上一錐。看他若知痛癢可以布袋盛米供養他。可中總似你如此容易。何處更有今日事。汝等既稱行腳。亦須著些精神。還知道大唐國里無禪師么。時有僧出雲。只如諸方尊宿聚徒闡化又作么生。師曰。不道無禪。只是無師。汝豈不見馬大師座下出八十四人坐大道場。得大師正眼者止三兩人而已。歸宗和尚是其一也。夫出家人須知有從上來事分。且如四祖下牛頭融大師。橫說豎說猶不知向上關棙子。有此眼腦方辨得邪正宗黨
【現代漢語翻譯】 現代漢語譯本 麓間（地名）。他每走七步就振動一下錫杖，唸一聲觀音菩薩的名號。曾經有僧人前來參訪，剛要展開坐具，覺禪師就說：『且慢。』僧人問：『和尚看到了什麼？』覺禪師說：『可惜啊，磕破了鐘樓。』那個僧人從此有所領悟。
四年後，黃檗希運禪師圓寂。希運禪師是福唐人，容貌豐滿碩大。他年輕時四處遊歷，晚年去江西參拜馬祖道一禪師。正趕上馬祖圓寂，於是就去拜見百丈懷海禪師，詢問馬祖平時的教誨。百丈禪師舉了馬祖讓他再次參訪、掛拂子的事情。黃檗禪師在聽聞后當下大悟。百丈禪師說：『你將來會繼承馬祖的衣缽。』黃檗禪師說：『不是這樣的。今天我因為您的開示才得以見到馬祖大機大用的地方。如果繼承馬祖的衣缽，就會斷了我的子孫。』百丈禪師說：『是這樣，是這樣。見解與老師相同，就減少了老師一半的德行；見解超過老師，才能夠繼承老師的衣缽。』黃檗禪師從此就混跡于僧眾之中。後來在豫章遇到了觀察使裴休，兩人道緣相合，於是黃檗禪師就出世說法。他曾經對大眾開示說：『你們這些人想要追求什麼？』於是就用棒子驅趕他們，但是大眾不散去。黃檗禪師就對他們說：『你們這些傢伙都是吃酒糟的漢子，這樣到處遊方，讓人恥笑。一見到八百一千人就去，不可只是貪圖熱鬧。老漢我當年遊方的時候，如果遇到草根下有一個人，就從他的頭頂上錐一下，看看他是否知道痛癢，如果知道，就可以用布袋盛米供養他。像你們這樣容易，哪裡還會有今天的事情？你們既然號稱是行腳僧，也須要用些精神。還知道大唐國里沒有禪師嗎？』當時有個僧人出來說：『像各方尊宿聚集徒眾闡揚教化，又是怎麼回事呢？』黃檗禪師說：『不是說沒有禪，只是沒有師。你難道沒看見馬祖大師座下出了八十四人，坐在大道場，得到大師正眼的只有三兩個人而已。歸宗和尚就是其中之一。出家人要知道有從上以來的事情。比如四祖道信禪師門下的牛頭融大師，橫說豎說，還是不知道向上的關鍵。有這樣的眼力才能辨別邪正宗派。』
【English Translation】 English version At Lu Jian (place name), he would shake his tin staff with each seven steps, chanting the name of Guanyin (Avalokiteśvara, Bodhisattva of Compassion). Once, a monk came to visit. Just as he was about to spread his sitting cloth, the Zen master Jue said, 'Hold on.' The monk asked, 'What did the abbot see?' Jue said, 'What a pity, knocking down the bell tower.' From then on, the monk had an awakening.
Four years later, Zen Master Huangbo Xiyun (Huangbo Xiyun, a prominent Zen master) passed away. Zen Master Xiyun was from Futang, with a full and robust appearance. He traveled extensively in his youth, and in his later years, he went to Jiangxi to visit Zen Master Mazu Daoyi (Mazu Daoyi, an influential Zen master). Coincidentally, Mazu had just passed away, so he went to see Zen Master Baizhang Huaihai (Baizhang Huaihai, a student of Mazu) and inquired about Mazu's teachings. Baizhang mentioned the incident of Mazu asking him to visit again and hanging the whisk. Upon hearing this, Huangbo had a great enlightenment. Baizhang said, 'You will inherit Mazu's lineage in the future.' Huangbo said, 'That's not the case. Today, I was able to see the great function and application of Mazu because of your instruction. If I were to inherit Mazu's lineage, I would lose my descendants.' Baizhang said, 'So it is, so it is. Having the same understanding as the teacher diminishes the teacher by half; surpassing the teacher in understanding is worthy of receiving the transmission.' From then on, Huangbo mingled among the monks. Later, in Yuzhang, he met the Inspector Pei Xiu (Pei Xiu, a government official and Buddhist), and their affinity for the Dharma aligned. Thus, Huangbo began to preach the Dharma. He once said to the assembly, 'What do you all seek?' Then he chased them away with a stick, but the assembly did not disperse. Huangbo then said to them, 'You are all wine-soaked fellows, wandering around and making yourselves a laughingstock. As soon as you see eight hundred or a thousand people, you go there, only seeking excitement. When I was wandering around, if I encountered someone under the grass roots, I would poke them on the head with an awl to see if they felt pain. If they did, I would offer them rice in a bag. If it were as easy as you all make it, how could there be anything happening today? Since you call yourselves wandering monks, you must put in some effort. Do you know that there are no Zen masters in the Great Tang Dynasty?' At that time, a monk came out and said, 'What about the venerable elders in various places gathering disciples and expounding the Dharma?' Huangbo said, 'It's not that there is no Zen, but that there are no teachers. Haven't you seen that among the eighty-four people under Master Mazu, sitting in the great Dharma hall, only two or three people attained the true eye of the master? The Venerable Guizong (Guizong, a Zen master) was one of them. Those who leave home must know about the matters that have been passed down from the past. For example, the Venerable Niutou Rong (Niutou Rong, a Zen master) under the Fourth Patriarch Daoxin (Daoxin, the Fourth Patriarch of Chan Buddhism), no matter how he explained, still did not know the key to upward progress. Only with such insight can one distinguish between the correct and deviant lineages.'
。且當人事宜不能體會得。但知學語言念向肚皮裡安著。到處稱我會禪。還替得汝生死么。輕忽老宿。入地獄如箭。我才見入門來。便識得你了也。還知么。急須努力。莫容易事持片衣口食空過一生。明眼人笑汝。久后總被俗人算將去在。宜自看遠近是阿誰分上事。若會即便會。不會即散去。
五年。詔京兆薦福寺弘辨禪即入內。帝問曰禪宗何有南北之名。對曰。禪門本無南北。昔如來以正法眼付大迦葉。展轉相傳至三十一世。此土弘忍大師有二弟子。一名慧能。受衣法居嶺南。一名神秀。在北揚化。得法雖一而開導發悟有頓漸之異。故曰南頓北漸。非禪宗本有南北之號也。帝曰何名戒定慧。對曰。防非止惡名戒。六根涉境心不隨緣名定。心境俱空照鑒無惑為慧。帝曰何名方便。對曰。方便者隱實覆相權巧之門也。被接中下。曲施誘迪。謂之方便。設為上根。言舍方便但說無上道者。斯亦方便之談。以至祖師玄言志功絕謂。亦無出方便之跡。帝曰何為佛心。對曰。佛者覺也。謂人有智慧覺照為佛心。心者佛之別名。則有百千異號。體唯其一。本無形狀。非青黃赤白男女等相。在天非天在人非人而現天現人。能男能女。非始非終無生無滅。故號靈覺之性。如陛下日應萬機即是。陛下佛心。假使千佛共傳。應無別有
【現代漢語翻譯】 現代漢語譯本：而且當人應該做的事情也不能領會。只知道把學習語言唸經的事情放在心上。到處聲稱自己會禪。難道這樣就能代替你解決生死問題嗎？輕視老修行，下地獄就像箭一樣快。我剛見到你入門，就瞭解你了。知道嗎？趕緊努力，不要輕易地拿著一件衣服一口飯就空過一生。明白人會嘲笑你的。將來總會被世俗之人算計。應該自己看清楚這件事情與誰有關。如果能明白就明白，不能明白就散去吧。
五年，皇帝下詔讓京兆薦福寺的弘辨禪師入宮。皇帝問道：『禪宗為什麼有南北之分？』弘辨禪師回答說：『禪門本來沒有南北之分。從前如來將正法眼藏傳給摩訶迦葉（Mahākāśyapa），輾轉相傳到第三十一世。我們這裡的弘忍大師（Dhyāna Master Hongren）有兩個弟子，一個叫慧能（Huineng），接受了衣缽，住在嶺南；一個叫神秀（Shenxiu），在北方弘揚佛法。雖然得法是一樣的，但是開導啓發的方式有頓悟和漸悟的區別，所以說南頓北漸，並非禪宗本來就有南北的稱號。』皇帝問道：『什麼是戒、定、慧？』弘辨禪師回答說：『防止錯誤，停止作惡叫做戒；六根接觸外境，內心不隨之動搖叫做定；內心和外境都空寂，照亮一切，沒有迷惑叫做慧。』皇帝問道：『什麼是方便？』弘辨禪師回答說：『方便就是隱藏真實，覆蓋表相，權宜巧妙的法門。用來接引中等和下等根器的人，委婉地引導開導，就叫做方便。如果是針對上等根器的人，說捨棄方便，只說無上道，這也是方便的說法。甚至祖師的玄妙言語，立志修行，斷絕思慮，也沒有超出方便的痕跡。』皇帝問道：『什麼是佛心？』弘辨禪師回答說：『佛就是覺悟。說人有智慧覺照就是佛心。心是佛的別名，所以有成百上千不同的名稱，本體只有一個。本來沒有形狀，不是青黃赤白男女等相。在天不是天，在人不是人，卻能顯現天和人，能男能女。沒有開始，沒有終結，沒有生，沒有滅。所以叫做靈覺之性。就像陛下每天處理各種政務，就是陛下的佛心。即使千佛共同傳授，也不會有別的。』
【English Translation】 English version: Moreover, you cannot comprehend the matters that one should attend to. You only know to keep learning languages and reciting scriptures in your mind. You claim everywhere that you understand Chan (Zen). Can that replace you in resolving the issues of birth and death? Disregarding experienced monks is like falling into hell like an arrow. As soon as I saw you enter, I understood you. Do you know? Quickly make efforts, do not easily waste your life with a piece of clothing and a mouthful of food. Clear-eyed people will laugh at you. In the future, you will be calculated by worldly people. You should see for yourself whether this matter concerns you. If you can understand, then understand; if you cannot understand, then disperse.
In the fifth year, the emperor issued an edict summoning Dhyāna Master Hongbian (Dhyāna Master Hongbian) of Jianfu Temple (Jianfu Temple) in Jingzhao (Jingzhao) to the palace. The emperor asked: 'Why does Chan Buddhism (Zen Buddhism) have the names of North and South?' Hongbian (Hongbian) replied: 'The Chan gate originally had no North or South. In the past, Tathagata (Tathagata) entrusted the Eye of the True Dharma (Eye of the True Dharma) to Mahākāśyapa (Mahākāśyapa), which was passed down through thirty-one generations. The Great Master Hongren (Dhyāna Master Hongren) here had two disciples, one named Huineng (Huineng), who received the robe and Dharma and lived in Lingnan (Lingnan); the other named Shenxiu (Shenxiu), who propagated the Dharma in the North. Although the attainment of the Dharma is the same, there are differences in the ways of enlightening and inspiring, with sudden and gradual enlightenment. Therefore, it is said that the South is sudden and the North is gradual, but Chan Buddhism (Zen Buddhism) originally did not have the titles of North and South.' The emperor asked: 'What are precepts (śīla), concentration (samādhi), and wisdom (prajñā)?' Hongbian (Hongbian) replied: 'Preventing errors and stopping evil is called precepts (śīla); when the six senses encounter external objects, the mind does not follow them is called concentration (samādhi); when the mind and environment are both empty, illuminating without delusion is called wisdom (prajñā).' The emperor asked: 'What is skillful means (upāya)?' Hongbian (Hongbian) replied: 'Skillful means (upāya) are the expedient and ingenious methods of concealing the truth and covering up appearances. They are used to receive people of middle and lower capacities, and to guide and enlighten them in a roundabout way. This is called skillful means (upāya). If it is for people of superior capacity, saying to abandon skillful means (upāya) and only speak of the unsurpassed path, this is also a skillful means (upāya) of speaking. Even the profound words of the patriarchs, the determination to cultivate, and the cessation of thoughts, do not go beyond the traces of skillful means (upāya).' The emperor asked: 'What is the Buddha-mind (Buddha-citta)?' Hongbian (Hongbian) replied: 'Buddha (Buddha) means awakening. Saying that a person has wisdom and awareness is the Buddha-mind (Buddha-citta). Mind is another name for Buddha (Buddha), so there are hundreds and thousands of different names, but the essence is only one. Originally without form, not blue, yellow, red, white, male, female, or other appearances. In heaven it is not heaven, in man it is not man, but it can manifest as heaven and man, male and female. Without beginning, without end, without birth, without death. Therefore, it is called the nature of spiritual awareness. Just as Your Majesty handles all kinds of affairs every day, that is Your Majesty's Buddha-mind (Buddha-citta). Even if a thousand Buddhas (Buddhas) transmit it together, there will be nothing different.'
所得也。帝曰如今有人唸佛如何。對曰。如來出世為天人師。隨根器而說。為上根者開最上乘頓悟至理。中下根者未能頓曉。是以佛為韋提希開十六觀門。令唸佛生於極樂。故經云。是心是佛。是心作佛。心外無佛。佛外無心。帝曰復有人持經持咒求佛如何。對曰。如來種種說法。皆為最上一乘。如百千眾流莫不朝宗于海。如是差別諸緣皆歸薩婆若海。帝曰。祖師既傳心印。金剛經云無所得法如何。對曰。佛之一化實無一法與人。但云眾生各各自性同一法藏。當時燃燈如來但印釋迦本法。而無所得方契燃燈本意。故經云。無我無人眾生無壽者。是法平等。修一切善不著于相。帝曰。禪師既會祖意。還禮佛看經否。對曰。沙門禮佛誦經蓋是住持常法。有四報焉。依佛戒修身。參尋知識。漸修梵行。履踐如來所行之跡。帝曰。何為頓見。何為漸修。對曰。頓明自性與佛無二。然有無始染習。故假漸修對治。令順性起用。如人吃飯非一口便飽。是日辨對七刻方罷。帝悅。賜號圓智禪師。
論曰。宣宗在開成會昌間。嘗詭服遁世為沙門。于監官會中遇黃檗禮佛次問曰。不著佛求。不著法求。不著僧求。禮拜作什麼。檗曰。不著佛求。不著法求。不著僧求。某甲常禮如是事。宣宗凡三次致問。檗三如是答。乃曰會么。宣宗
【現代漢語翻譯】 現代漢語譯本 （禪師）回答說：『（眾生）因此而有所得。』皇帝問：『現在有人唸佛，這又該如何理解呢？』（禪師）回答說：『如來佛出世，是作為天人的導師，根據不同根器的人而說法。為上等根器的人開示最上乘的頓悟至理。中等和下等根器的人不能立刻領悟，所以佛為韋提希夫人開示十六觀門，讓她通過唸佛往生到極樂世界。所以經書上說：『是心是佛，是心作佛，心外無佛，佛外無心。』 皇帝問：『如果有人誦持經書、持唸咒語來求佛，這又該如何理解呢？』（禪師）回答說：『如來佛的種種說法，都是爲了最上一乘（Mahāyāna，大乘）。就像成百上千的河流，最終都要匯歸大海一樣。像這樣種種不同的因緣，最終都歸於薩婆若海（Sarvajña，一切智海）。』 皇帝問：『祖師既然傳授心印，那麼《金剛經》中說的『無所得法』又該如何理解呢？』（禪師）回答說：『佛的一生教化，實際上沒有一法可以給人。只是說眾生各自的自性，都與同一個法藏相同。當時燃燈如來（Dīpankara，錠光佛）只是印證了釋迦牟尼佛（Śākyamuni，釋迦牟尼）的本來之法，只有無所得才能契合燃燈如來的本意。所以經書上說：『無我、無人、無眾生、無壽者，此法是平等的。』修一切善，不執著于相。』 皇帝問：『禪師既然領會了祖師的意旨，還禮佛、看經嗎？』（禪師）回答說：『沙門（Śrāmaṇa，出家修道者）禮佛誦經，這本來就是住持佛法的常規做法，有四種報答之意：依據佛的戒律修身，參訪求教於善知識，逐漸修習清凈的德行，踐行如來所走過的道路。』 皇帝問：『什麼是頓悟，什麼是漸修？』（禪師）回答說：『頓悟是明白自己的本性與佛沒有差別，然而還有無始以來的染污習氣，所以藉助漸修來對治，使之順應本性而起作用。就像人吃飯，不是一口就能吃飽的。』 這一天，（禪師）辨析應對了七刻的時間才結束。皇帝非常高興，賜予他『圓智禪師』的稱號。 評論說：宣宗皇帝在開成、會昌年間，曾經改換服裝，隱遁世間做沙門。在監官的集會上，遇到黃檗禪師（Huangbo，黃檗希運）禮佛，（宣宗）問道：『不執著于佛來求，不執著於法來求，不執著于僧來求，你禮拜是爲了什麼？』黃檗禪師回答說：『不執著于佛來求，不執著於法來求，不執著于僧來求，我經常禮拜這樣的事情。』宣宗皇帝總共問了三次，黃檗禪師三次都這樣回答。於是（宣宗）說：『你領會了嗎？』宣宗
【English Translation】 English version '(The sentient beings) therefore gain something.' The Emperor asked, 'Now, if someone recites the Buddha's name, how should this be understood?' (The Chan master) replied, 'The Tathagata (如來, Thus Come One) appeared in the world as a teacher of gods and humans, speaking according to the different capacities of beings. For those of superior capacity, he revealed the ultimate truth of sudden enlightenment. Those of middle and lower capacity cannot immediately understand, so the Buddha opened the sixteen contemplations for Vaidehi (韋提希), allowing her to be reborn in the Pure Land through reciting the Buddha's name. Therefore, the scriptures say: 'This mind is Buddha, this mind makes Buddha, outside the mind there is no Buddha, outside the Buddha there is no mind.' The Emperor asked, 'If someone upholds scriptures and recites mantras to seek the Buddha, how should this be understood?' (The Chan master) replied, 'The Tathagata's various teachings are all for the supreme vehicle (Mahāyāna, 大乘). Just as hundreds of thousands of streams all flow into the sea, so too do these various conditions all return to the ocean of Sarvajña (薩婆若, all-knowing wisdom).' The Emperor asked, 'Since the Patriarchs transmit the mind-seal, how should we understand the 'no-attainment dharma' mentioned in the Diamond Sutra?' (The Chan master) replied, 'In the Buddha's entire teaching career, there is actually no dharma that can be given to people. It simply means that each sentient being's own nature is the same as the one dharma-treasure. At that time, Dīpankara Buddha (燃燈如來, the Light-Making Buddha) only certified Śākyamuni Buddha's (釋迦牟尼, the founder of Buddhism) original dharma, and only no-attainment can accord with Dīpankara's original intention. Therefore, the scriptures say: 'No self, no person, no sentient being, no life-span. This dharma is equal.' Cultivate all good without attachment to appearances.' The Emperor asked, 'Since the Chan master understands the Patriarch's intention, do you still bow to the Buddha and read the scriptures?' (The Chan master) replied, 'For a Śrāmaṇa (沙門, monastic) to bow to the Buddha and recite the scriptures is originally the standard practice for upholding the Dharma, and there are four kinds of repayment involved: relying on the Buddha's precepts to cultivate oneself, seeking guidance from wise teachers, gradually cultivating pure conduct, and following in the footsteps of the Tathagata.' The Emperor asked, 'What is sudden enlightenment, and what is gradual cultivation?' (The Chan master) replied, 'Sudden enlightenment is understanding that one's own nature is no different from the Buddha, but there are beginningless defiled habits, so gradual cultivation is used to counteract them, allowing them to arise and function in accordance with one's nature. It's like eating a meal; one cannot be full with just one bite.' On this day, (the Chan master) debated and responded for seven quarters of an hour before stopping. The Emperor was very pleased and bestowed upon him the title 'Chan Master of Perfect Wisdom'. Commentary: Emperor Xuanzong, during the Kaicheng and Huichang periods, once changed his clothes and lived in seclusion as a Śrāmaṇa. At a gathering of supervising officials, he encountered Chan Master Huangbo (黃檗希運) bowing to the Buddha. (Xuanzong) asked, 'Not attaching to the Buddha to seek, not attaching to the Dharma to seek, not attaching to the Sangha to seek, what are you bowing for?' Chan Master Huangbo replied, 'Not attaching to the Buddha to seek, not attaching to the Dharma to seek, not attaching to the Sangha to seek, I often bow to such a thing.' Emperor Xuanzong asked a total of three times, and Chan Master Huangbo replied in the same way each time. Then (Xuanzong) said, 'Do you understand?' Xuanzong
云不會。檗遽收坐具打之。故雪竇頌云。凜凜威風不自誇。端居寰海定龍蛇。大中天子曾輕觸。三度親遭弄爪牙。即其事也。檗異時為相國裴公開示傳心法要。及弘辨對帝十問語句皆明白顯了。與大乘經旨無少異。然則為人君朝賢說法。固不應與擒縱衲子同日而語也。抑宗門法式類如此。嗚呼。不如是烏可謂宗師之全才者歟。
六年。江州刺史崔黯復廬山東林寺。黯自為之碑。其略曰。佛之心以空化執。智化也。以福利化欲。仁化也。以緣業化妄。術化也。以地獄化愚。劫化也。故中下之人聞其說利而畏之。所謂救溺以手。救火以水。其于生人恩亦弘矣。然用其法不用其心。以至於甚則失其道蠹於物。失其道者迷其徒。蠹於物者覆其宗。皆非佛之以手以水之意也。為國家者取其有益於人。去其蠹物之病則通矣。唐有天下一十四帝。視其甚理而汰之。而執事之人不以歸生返本以結人心。其道甚桀。幾為一致。今天子取其益生人。稍復其教。通而流之以濟中下。於是江州奉例詔。予時為刺史。前訪茲地。松門千樹嵐光熏天。蜩嘒湍鳴松籟冷然。可別愛而不剪利以時往至是即喜而復之。又曰。嘗觀晉史見遠公之事。及得其書。其辯若注。其言若鋒。足以見其當時取今之所謂遠公者也。吾聞嶺南之山峻而不山。嶺北之山
【現代漢語翻譯】 現代漢語譯本：云巖不會。黃檗（Huangbo，人名）遽然拿起坐具打他。所以雪竇（Xuedou，人名）作頌說：『凜凜威風不自誇，端居寰海定龍蛇。大中天子曾輕觸，三度親遭弄爪牙。』說的就是這件事。黃檗後來為相國裴休（Pei Xiu，人名）開示傳心法要，以及與皇帝弘辨（Hongbian，人名）的十問對答，語句都明白顯了，與大乘經的宗旨沒有絲毫差異。既然如此，為人君朝廷賢臣說法，本來就不應該與那些擒縱自如的衲子相提並論。而且宗門的法式大抵如此。唉！不這樣又怎麼能稱得上是宗師的全才呢？
六年，江州刺史崔黯（Cui An，人名）修復廬山東林寺。崔黯親自撰寫碑文，其中大略是說：『佛的心以空來化解執著，這是智化；以福利來化解慾望，這是仁化；以因緣業力來化解虛妄，這是術化；用地獄來化解愚昧，這是劫化。』所以中下之人聽了他的說法，覺得有利而又畏懼。這就像用手去救溺水的人，用水去救火一樣，對於眾生的恩惠也很大了。然而，如果只用他的方法而不用他的心，以至於過分，就會失去他的道，成為事物的蛀蟲。失去他的道，就會迷惑他的徒弟；成為事物的蛀蟲，就會顛覆他的宗派。這些都不是佛用手用水的本意啊。為國家治理者，取其有益於人民的部分，去除其蠹害事物的部分，那就通達了。唐朝有一十四位皇帝，審視那些過分的道理而加以淘汰，而執事的人不以歸生返本的方式來凝聚人心，他的道非常桀驁，幾乎要歸於一致了。今天的天子取其有益於眾生的部分，稍微恢復他的教義，通達並流傳下去，用來救濟中下之人。於是江州奉例詔，我當時擔任刺史，先前尋訪這塊地方，松樹成千上萬棵，山嵐的光彩薰染天空，蟬鳴水響，松濤聲聲，清冷幽靜，可以特別喜愛而不加以修剪，適時前往，到這裡就感到喜悅而加以修復。』又說：『我曾經觀看《晉書》，看到遠公（Yuangong，慧遠大師的尊稱）的事蹟，以及得到他的著作，他的辯論像流水一樣，他的言辭像鋒芒一樣，足以見到當時人們所推崇的遠公就是今天我們所說的遠公啊。』我聽說嶺南的山高峻而不像山，嶺北的山
【English Translation】 English version: Yunyan (Yunyan, name of a person) did not understand. Huangbo (Huangbo, name of a person) immediately picked up his sitting cloth and hit him. Therefore, Xuedou (Xuedou, name of a person) composed a verse saying: 'His awe-inspiring power is not self-proclaimed, he sits upright in the world and subdues dragons and snakes. Even the emperor of the Dazhong era lightly touched him, and three times personally encountered his claws and teeth.' This is what it refers to. Later, Huangbo revealed the essential method of transmitting the mind to Chancellor Pei Xiu (Pei Xiu, name of a person), and his ten questions and answers with the emperor Hongbian (Hongbian, name of a person) were all clear and obvious, with no difference from the principles of the Mahayana Sutras. Since this is the case, speaking the Dharma to the ruler and virtuous officials of the court should not be compared with those monks who freely control and release. Moreover, the rules of the Zen school are generally like this. Alas! If it were not so, how could one be called a complete talent of a Zen master?
In the sixth year, Cui An (Cui An, name of a person), the prefect of Jiangzhou, restored Donglin Temple on Mount Lu. Cui An personally wrote the inscription, which roughly said: 'The Buddha's mind uses emptiness to dissolve attachment, this is wisdom transformation; uses blessings to dissolve desires, this is benevolence transformation; uses karmic conditions to dissolve delusion, this is skillful transformation; uses hell to dissolve ignorance, this is kalpa transformation.' Therefore, people of middle and lower levels listen to his teachings and feel both benefited and fearful. This is like using hands to save a drowning person and using water to put out a fire, and the kindness to living beings is also great. However, if one only uses his methods without using his mind, to the point of excess, one will lose his way and become a pest to things. Losing his way will confuse his disciples; becoming a pest to things will overturn his sect. These are not the original intentions of the Buddha using hands and water. For those who govern the country, taking what is beneficial to the people and removing what is harmful to things is the way to understanding. The Tang Dynasty had fourteen emperors, who examined those excessive principles and eliminated them, but the officials did not use the way of returning to life and the origin to unite people's hearts, his way was very rebellious, almost to the point of uniformity. Today's emperor takes what is beneficial to living beings, slightly restores his teachings, and spreads them to benefit the middle and lower classes. Therefore, Jiangzhou followed the imperial decree, and I was the prefect at that time. I previously visited this place, where thousands of pine trees, the light of the mountain mist filled the sky, the cicadas chirped and the streams murmured, and the sound of the pine breeze was cold and quiet. It could be especially loved and not pruned, and visiting it at the right time brought joy and restoration.' It also said: 'I once read the Book of Jin and saw the deeds of Yuangong (Yuangong, honorific title of Master Huiyuan), and obtained his writings. His arguments were like flowing water, and his words were like sharp edges, enough to see that the Yuangong admired by people at that time is the Yuangong we are talking about today.' I heard that the mountains of Lingnan are steep but not like mountains, and the mountains of Lingbei are
山而不秀。而廬山為山。山與秀兩有之。五老窺湖懸泉墜天。杭香藥靈鳥閑獸善。煙嵐之中恍有絳節白鶴。使人觀之而不能回眸也。且金陵六代代促俗薄。臣以功危。主以疑慘。潯陽為四方之中。有江山之美。遠公豈非得計於此而視於時風耶。然鷙者搏膻。襲者居素。前入不暇。自嘆者多。則遠師固為賢矣。是山也以遠師更清。遠師也以是山更名。暢佛之法。如以曹溪。以天臺為號者。不可一二。故寺以山。山以遠。三相挾而為天下具美矣。
八年。溈山靈祐禪師示寂。師嘗示眾曰。夫道人之心質直無偽。無背無面。無詐妄心行。一切時視聽尋常更無委曲。亦不閉眼塞耳。但情不附物即得。從上諸聖只是說濁邊過患。若無如許多惡覺情見想習之事。譬如秋水澄渟。清凈無為澹濘無礙。喚作道人亦名無事人。時有僧問。頓悟之人還更有修否。師云若真悟得本。他自知時。修與不修是兩頭語。如今初心雖從緣得一念頓悟自理。猶有無始曠劫習氣未能頓凈。須教渠凈除現業流識。即是修也。不道別有法教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。雖有百千妙義抑揚當時。此乃得坐披衣自解作活計。時相國鄭愚為之碑曰。天下之言道術者多矣。各用所宗為是。而五常教化人事之外。于精神性命之際。史氏
【現代漢語翻譯】 現代漢語譯本： 山若不秀美，廬山便可稱之為山。山與秀美兼而有之，五老峰俯瞰鄱陽湖，懸掛的瀑布如從天而降。杭州的香料、藥材，靈巧的鳥類，悠閑的野獸都很好。煙霧繚繞之中，彷彿有身著絳色官服的白鶴出現，使人觀賞之後流連忘返。況且金陵六朝，朝代更迭迅速，民風浮躁淺薄，臣子因功勞而身處危境，君主因猜疑而心懷慘痛。潯陽地處四方中心，擁有江山之美。慧遠大師難道不是因此而在此隱居，並洞察了當時的世風嗎？然而，兇猛的鳥會爭奪腥膻之物，偷襲者則安於平淡。先來者無暇顧及，獨自嘆息者眾多，那麼慧遠大師確實是賢德之人啊。這座山因為慧遠大師而更加清幽，慧遠大師也因為這座山而更加聞名。闡揚佛法，像以曹溪、天臺為名號的，不止一兩個。所以寺廟因山而興盛，山因慧遠大師而揚名，三者相互依存，成為天下美好的事物。 八年，溈山靈祐（Weishan Lingyou）禪師圓寂。禪師曾對眾人開示說：『修行人的心要質樸正直，沒有虛偽，沒有陽奉陰違，沒有欺詐妄想。任何時候，所見所聞都很平常，沒有刻意追求，也不閉眼塞耳，只要情感不依附於外物就可以了。歷代聖賢只是說清了執著于外物的過患。如果沒有這麼多的惡念、情感、見解、妄想等事情，就像秋天的水一樣澄澈平靜，清凈無為，淡泊寧靜，沒有阻礙。這樣的人可以稱作修行人，也可以稱作無事人。』當時有僧人問：『頓悟之人還需要修行嗎？』禪師說：『如果真的領悟了根本，他自然知道時機。修與不修是兩種說法。如今初學者雖然從因緣中得到一念頓悟的道理，但還有無始以來的習氣未能完全清除，必須讓他清除現在的業力流識，這就是修行。』並不是說另外有方法教他修行趨向，從聽聞進入道理，聽聞道理深刻微妙，心自然圓滿光明，不滯留在迷惑之地。即使有成百上千的精妙義理，在當時也只是用來抑揚頓挫，這才是能夠安坐披衣，自己解決問題的方法。當時宰相鄭愚為他撰寫碑文說：『天下談論道術的人很多，各自認為自己所宗奉的是正確的。然而在五常教化人事之外，對於精神性命的探究，史官』
【English Translation】 English version: If a mountain is not beautiful, Mount Lu (Lushan) can be called a mountain. It possesses both mountain and beauty. The Five Old Men Peaks (Wulao Feng) overlook Poyang Lake (Poyang Hu), and the hanging waterfalls fall from the sky. The spices and medicinal herbs of Hangzhou, the clever birds, and the leisurely beasts are all good. In the misty clouds, it seems that white cranes in crimson official robes appear, making people linger after viewing them. Moreover, the Six Dynasties (Liuchao) in Jinling were short-lived and the customs were frivolous and superficial. Ministers were in danger because of their merits, and rulers were bitter because of suspicion. Xunyang is located in the center of the four directions and possesses the beauty of rivers and mountains. Master Huiyuan (Huiyuan) did he not choose to live here and perceive the current trends? However, fierce birds will compete for carrion, and those who attack will settle for plainness. Those who come first have no time to care, and many who sigh alone, then Master Huiyuan is indeed a virtuous person. This mountain is more serene because of Master Huiyuan, and Master Huiyuan is more famous because of this mountain. Propagating the Buddha's Dharma, like those who use Caoxi (Caoxi) and Tiantai (Tiantai) as their names, there are more than one or two. Therefore, temples flourish because of mountains, and mountains become famous because of Huiyuan. The three depend on each other and become the beautiful things in the world. In the eighth year, Chan Master Lingyou of Mount Wei (Weishan Lingyou) passed away. The Chan Master once instructed the assembly, saying: 'The mind of a practitioner should be simple and upright, without hypocrisy, without duplicity, without deceitful thoughts. At all times, what is seen and heard is ordinary, without deliberate pursuit, and without closing the eyes and ears, as long as emotions are not attached to external objects. The sages of the past only spoke clearly about the harm of clinging to external objects. If there were not so many evil thoughts, emotions, views, delusions, and other things, it would be like the water in autumn, clear and calm, pure and inactive, indifferent and unhindered. Such a person can be called a practitioner or a person of no affairs.' At that time, a monk asked: 'Does a person who has sudden enlightenment still need to practice?' The Chan Master said: 'If one truly understands the root, he will naturally know the time. Practice and non-practice are two different statements. Now, although a beginner obtains a sudden enlightenment of the principle from conditions, there are still beginningless habits that have not been completely eliminated, and he must be taught to eliminate the current karma flow consciousness, which is practice.' It is not to say that there is another method to teach him to practice and move towards, from hearing to entering the principle, hearing the principle deeply and subtly, the mind naturally becomes complete and bright, and does not stay in the place of confusion. Even if there are hundreds of thousands of subtle meanings, they are only used to modulate at that time, and this is the way to sit and wear clothes and solve problems by oneself. At that time, Prime Minister Zheng Yu wrote an inscription for him, saying: 'There are many people in the world who talk about Taoism, and each thinks that what he believes in is correct. However, beyond the five constant virtues of teaching and human affairs, for the exploration of the spirit and life, the historian'
以為道家之言。故老莊之類是也。其書具存。然至於蕩情累。外生死。出於有無之間。超然獨得。言象不可以擬議。勝妙不可以意況。則浮屠氏之言。禪者庶幾乎盡也。有口無所用其辯。巧曆無所用其數。愈得者愈失。愈是者愈非。我則我矣。不知我者誰氏。知則知矣。不知知者何以無。其無不能盡空。其空不能了。是者無所不是。得者無所不得。山林不必寂。城郭不必諠。無春夏秋冬四時之行。無得失是非去來之跡。非盡無也。冥于順也。遇所即而安。故不介於時。當其處無必。故不局於物。其大旨如此。其徒雖千百。得者無一二。近代言之者必有宗。宗必有師。師必有傳。然非聰明環宏杰達之器不能得其傳。當其傳是皆鴻庬偉絕之度也。今長沙郡西北有山名大溈。蟠木穹谷不知其遍幾千百里。為羆豹虎兕之宅。雖夷人射獵虞跡樵甿不敢從也。師始僧。號靈祐。生福唐。笠首屩足背閩來游。庵于翳薈。非食時不出。棲棲風雨默坐而已。恬然晝夜物不能害。非夫外死生忘憂患冥順大和者孰能於是哉。昔孔門殆庶之士。以單瓢樂陋巷。夫子猶稱詠之。以其有生之厚也。且生死於人。得喪之大者也。既無得於生。必無得於死。既無得於得。必無得於失。故於其間得失是非所不容措。委化而已。其為道術。天下之能事畢矣。
【現代漢語翻譯】 現代漢語譯本： （世人）認為（這種思想）是道家的言論，就像老子、莊子一類。（他們的）書籍都完整地儲存著。然而，說到擺脫情感的束縛，超脫生死，遊走于有和無之間，超然獨立獲得真諦，言語和形象都無法比擬，殊勝美妙無法用意念來描述，那麼（我認為）佛家的禪宗（zhān zōng）的言論，大概接近於完全表達了這種境界。有口卻無處施展辯論，精巧的歷法也無處施展計算。越是想得到，反而越是失去；越是認為正確，反而越是錯誤。認識『我』就是認識『我』了，但不知道不認識『我』的是誰？知道就是知道了，但不知道知道的那個『知』如何才能達到『無』的境界？（這種）『無』不能完全空寂，（這種）『空』不能完全了悟。這樣，（一切）『是』就沒有什麼不是，（一切）『得』就沒有什麼得不到。山林不一定寂靜，城郭不一定喧鬧。沒有春夏秋冬四季的執行，沒有得失是非去來的痕跡。這不是完全的『無』，而是順應自然。遇到什麼就安於什麼，所以不受時間的限制；當他處於『無』的境界時，就不會被外物所束縛。大概的意思就是這樣。他的門徒即使有成千上百，真正領悟的也沒有一兩個。近來談論禪宗的人一定有宗派，宗派一定有老師，老師一定有傳承。然而，不是聰明、心胸開闊、才華橫溢的人，不能得到他的真傳。得到真傳的人，都是具有宏大、卓越、非凡的器度。現在長沙郡西北有座山叫大溈山（Dà wéi shān），盤曲的樹木和深邃的峽谷，不知道綿延幾千百里，是熊、豹、虎、兕（sì，野牛）的住所。即使是當地的獵人、巡山的官吏、砍柴的農民也不敢進入。靈祐（Líng yòu）禪師最初是僧人，法號靈祐，出生在福唐（Fú táng）。頭戴斗笠，腳穿木屐，從福建（Mǐn）來到這裡遊歷。在隱蔽的地方搭了個茅庵，不到吃飯的時候不出來，只是默默地在風雨中靜坐。安然度過晝夜，外物不能傷害他。如果不是超脫生死，忘記憂患，順應自然，達到和諧的境界，誰能做到這樣呢？過去孔子的門徒中，那些幾乎達到聖人境界的人，用一個飯瓢也能在簡陋的巷子里快樂生活，孔子還稱讚他們，因為他們對生命有深刻的理解。況且生死對於人來說，是得失中最大的事情。既然沒有得到生的喜悅，必定也沒有對死的恐懼。既然沒有得到『得』的快樂，必定也沒有失去的痛苦。所以，在生死之間，得失是非都無處安放，只有順應變化而已。這種道術，是天下所有能力所能達到的最高境界了。
【English Translation】 English version: People think that (this thought) is the saying of Taoism, like Lao Tzu and Zhuang Tzu. (Their) books are completely preserved. However, when it comes to getting rid of the shackles of emotions, transcending life and death, wandering between existence and non-existence, attaining true understanding independently, which cannot be compared with words and images, and the supreme beauty cannot be described by intention, then (I think) the words of the Buddhist Chan (zhān) sect are probably close to fully expressing this realm. Having a mouth but having nowhere to use its debate, and ingenious calendars have nowhere to use their calculations. The more you want to get, the more you lose; the more you think is right, the more wrong it is. Knowing 'me' is knowing 'me', but who is it that doesn't know 'me'? Knowing is knowing, but how can the 'knowing' of knowing reach the realm of 'non-being'? (This) 'non-being' cannot be completely empty, and (this) 'emptiness' cannot be completely understood. In this way, (everything) 'is' has nothing that is not, and (everything) 'gain' has nothing that cannot be gained. Mountains and forests are not necessarily quiet, and cities are not necessarily noisy. There is no movement of the four seasons of spring, summer, autumn, and winter, and there are no traces of gain, loss, right, wrong, coming, and going. This is not complete 'non-being', but following nature. Be content with what you encounter, so you are not limited by time; when he is in the realm of 'non-being', he will not be bound by external things. That's the general idea. Even if there are hundreds of his disciples, there are not one or two who truly understand. People who talk about Chan in recent times must have a sect, the sect must have a teacher, and the teacher must have a transmission. However, those who are not intelligent, broad-minded, and talented cannot obtain his true transmission. Those who receive the true transmission all have a grand, outstanding, and extraordinary demeanor. Now there is a mountain in the northwest of Changsha Prefecture called Dawei Mountain (Dà wéi shān). The winding trees and deep valleys do not know how many thousands of miles they stretch, and are the homes of bears, leopards, tigers, and rhinoceros (sì). Even the local hunters, patrol officers, and woodcutters dare not enter. Chan Master Lingyou (Líng yòu) was originally a monk, with the Dharma name Lingyou, born in Futang (Fú táng). Wearing a bamboo hat and wooden clogs, he came from Fujian (Mǐn) to travel here. He built a thatched hut in a hidden place, and did not come out except when it was time to eat, just silently sitting in the wind and rain. He spent the days and nights peacefully, and external things could not harm him. If it were not for transcending life and death, forgetting worries, following nature, and reaching a state of harmony, who could do this? In the past, among Confucius' disciples, those who almost reached the realm of sages could live happily in a humble alley with a single rice bowl, and Confucius praised them, because they had a deep understanding of life. Moreover, life and death are the greatest things in gain and loss for people. Since there is no joy in gaining life, there must be no fear of death. Since there is no joy in gaining 'gain', there must be no pain in losing. Therefore, in between life and death, there is no place for gain, loss, right, and wrong, only to follow the changes. This kind of Taoism is the highest realm that all abilities in the world can reach.
凡涉語是非之端。辨之益惑。無補於學者。今不論也。師既以茲為事。其徒稍稍徙從之。則與之結構廬室。與之伐去陰黑。以至於千有餘人自為飲食紀綱。而於師言無所是非。其有間者隨語而答。不強所不能也。數十年言佛者。天下以為稱首。武宗毀寺逐僧。遂空其所。師遽畏首為民。惟恐出雖雖之輩。有識者益貴重之。后湖南觀察使裴公休酷好佛事。值宣宗釋武宗之禁。固請迎而出之。乘之以己輿。親為其徒列。又議重削其鬚髮。師始不欲。戲其徒曰。爾以鬚髮為佛耶。其徒愈強之。不得已笑而從之。復到其所居為同慶寺而歸。諸徒復來。其事如初。師昔幼視無所為意。忽一日笑報其徒示若有疾。以大中八年正月九日歸寂。年八十三。即窆于大溈之南阜。后十有一年。其徒以師之道上聞。始加謚號及墳塔以厚其終。噫人生萬類之最靈者。而以精神為本。自童孺至老白首。始於飲食漸于功名利養。是非嫉妒晝夜纏縛。又其念慮未嘗時餉歷息煎熬形器。起如冤仇。行坐則思想。偃臥則魂夢。以耽淫之利慾。役老朽之筋骸。餐飯既耗。齒髮已弊。猶拔白餌藥以從其事。外以夸人。內以欺己。曾不知息陰休影。捐慮安神。求須臾之暇。以至溘焉而盡。親交不翅如行路。利養悉委他人。愧負積于神明。辱殆流於後嗣。淫渝污漫
不能自止。斯皆自心而發不可不制以道術。道術之妙莫有及此。佛經之說益以神聖。然其歸趣悉臻無有。僧事千百不可梗概。各言宗教自相矛盾。故褐衣圓頂未必皆是。若予者洗心於是逾三十載。適師之徒有審虔者。以師之圖形自大溈來。知予學佛。求為贊說。觀其圖狀。果前所謂鴻庬絕特之度者也。既與其贊。則又欲碑師之道于精廬之前。予笑而諾之。遂因其說以自警觸。故者立言不專以褒大溈之事云。
論曰。鄭愚或云曾拜相。而唐史無傳。然鄭谷與愚同以詩鳴。今觀大溈碑。可謂能文者矣。使人讀之莫不洗然省己之非而悟禪宗之深妙也。如 本朝太師富鄭公嘗因比部張隱之輕誚禪學以為葛藤。公與之書。其略曰。吾輩自少為俗事浸漬。及長又取妻養子。奔走仕官黃卷赤軸。往往未嘗入手。雖乘閑披玩只是助譚柄而已。何暇究其義理哉。且士農工商各為業次纏縛。縱知有山門禪席欲去參問。何由去得。豈復有結伴參禪問道及眾中博約薰蒸之益乎。萬一明眼人偶然因事遭際且無一味工夫。所問能有多少。儻不自行探討深加鉆仰。才得一言半句。殊未曉了。便鼻孔撩天。自謂我已超佛越祖。佛經禪𠕋都不一顧。以避葛蕂之誚。弼之愚見深恐未然也。弼不學禪則已。既辨身心學之。須是周旋委曲深鉤遠索。透頂透
【現代漢語翻譯】 現代漢語譯本：不能自己停止。這些都是從內心發出的，必須用道術來加以控制。道術的奧妙沒有能超過它的。佛經的說法更加顯得神聖。然而它們的歸宿都是達到『無』。僧人的事務千頭萬緒，不能概括。各自說著自己的宗教，互相矛盾。所以，穿著褐色衣服、頭頂圓圓的，未必都是僧人。像我這樣洗心革面于佛法已經三十多年了。恰好有老師的弟子，是個很虔誠的人，拿著老師的畫像從大溈（Dawei，地名）來，知道我學佛，請求我為他寫讚語。觀看那畫像的形貌，果然是先前所說的宏偉超特的風度。既然為他寫了讚語，那麼他又想把老師的道行刻在精廬（Jinglu，精舍的別稱）之前立碑。我笑著答應了他。於是藉著他的說法來警醒自己。所以我寫這篇文章，不只是爲了褒揚大溈的事情。
論曰：鄭愚（Zheng Yu，人名）有人說曾經當過宰相，但是《唐史》中沒有記載。然而鄭谷（Zheng Gu，人名）和鄭愚同樣因為詩歌而出名。現在看這篇大溈碑文，可以說是能寫文章的人了。使人讀了之後沒有不幡然醒悟自己的錯誤，而領悟禪宗的深刻奧妙的。比如本朝太師富鄭公（Fu Zheng Gong，人名）曾經因為比部張隱（Zhang Yin，人名）輕視禪學，認為禪學是葛藤（Geteng，比喻糾纏不清的道理）。富鄭公給他寫信，信的大概意思是：我們這些人從小就被世俗的事情浸染，長大后又娶妻生子，奔波于做官，書本很少拿在手上。即使有空閑翻閱，也只是用來幫助談話而已，哪裡有時間去研究其中的義理呢？況且士農工商各自被自己的行業束縛，即使知道有寺廟禪堂想要去參拜請教，又怎麼能去呢？哪裡還有結伴參禪問道以及在眾人中博採眾議、薰陶感染的好處呢？萬一有明眼人偶然因為事情遭遇，而且沒有一心一意的功夫，所問的又能有多少呢？如果不自己探討，深入鉆研，即使得到一言半句，還不明白，就鼻孔朝天，自認為我已經超越佛祖了，佛經禪語都不屑一顧，來避免被說成是葛藤。我認為這很不對。我不學禪就算了，既然辨明身心來學禪，就必須周旋委曲，深入探索，徹底領悟。
【English Translation】 English version: They cannot stop themselves. These all originate from the mind and must be controlled with Daoist arts. The subtlety of Daoist arts is unmatched. The teachings of the Buddhist scriptures further enhance their sacredness. However, their ultimate destination is all to reach 'nothingness'. The affairs of monks are numerous and cannot be generalized. Each speaks of their own religion, contradicting each other. Therefore, those wearing brown robes and with shaved heads are not necessarily all monks. Like me, who has been purifying my mind in Buddhism for over thirty years. It happened that a disciple of the teacher, a very devout person, came from Dawei (place name) with a portrait of the teacher, knowing that I study Buddhism, and asked me to write a eulogy for him. Looking at the appearance of the portrait, it was indeed the magnificent and extraordinary demeanor previously described. Since I wrote a eulogy for him, he then wanted to inscribe the teacher's Dao on a stele in front of the Jinglu (another name for a Buddhist hermitage). I smiled and agreed. So, I used his words to warn myself. Therefore, I am writing this article not solely to praise the affairs of Dawei.
Argument: Zheng Yu (person's name), some say he once served as prime minister, but there is no record of it in the 'History of the Tang Dynasty'. However, Zheng Gu (person's name) and Zheng Yu were equally famous for their poetry. Now, looking at this Dawei stele inscription, it can be said that he is a skilled writer. It makes people who read it invariably awaken to their own faults and understand the profound mysteries of Zen Buddhism. For example, Fu Zheng Gong (person's name), the Grand Tutor of this dynasty, once, because Zhang Yin (person's name), a member of the Ministry of Justice, belittled Zen Buddhism, considering it to be Geteng (a metaphor for tangled and unclear reasoning). Fu Zheng Gong wrote him a letter, the gist of which was: We have been immersed in worldly affairs since childhood, and when we grow up, we marry and have children, rushing about in officialdom, rarely holding books in our hands. Even if we have free time to browse through them, it is only to help with conversation, where do we have time to study the meaning and principles in them? Moreover, scholars, farmers, artisans, and merchants are each bound by their own professions, even if they know there are temples and Zen halls and want to visit and ask for guidance, how can they go? Where are the benefits of joining together to practice Zen and ask questions, and of broadly gathering opinions and being influenced in the crowd? If a discerning person happens to encounter something by chance and does not have single-minded effort, how much can they ask? If they do not explore on their own and delve deeply, even if they get a word or half a sentence, they do not understand it, and they hold their heads high, thinking that I have surpassed the Buddha, and they do not bother to look at Buddhist scriptures and Zen sayings, in order to avoid being said to be Geteng. I think this is very wrong. It's fine if I don't study Zen, but since I discern my body and mind to study Zen, I must be circumspect and thorough, explore deeply, and understand completely.
底得一切見。成光明凈潔。絕無一塵許疑翳。方敢放下。俟到這地位。然後口也不開。眼也不覷人去在。何處更著得葛藤。何處更用工夫耶。隱之隱之。此語誠大钁頭。誠大沒意智。緣此一事要脫無量劫來生死。直湏與管生死底閻老作抵敵始得。不可聽人閑語便自昧也。嗚呼。鄭公于 吾宋。首以制科進。為朝廷大用。其位㒵勛烈可謂蔪然傑出者矣。若恣情宴樂何所不可。乃砥節礪行要明己事。以悟徹為期。此歷古以來大臣中所未易有也。
十年。潭州道林沙門疏言詣太原府訪求藏經。高士李節餞以序曰。業儒之人喜排釋氏。其論必曰。禹湯文武周公孔子之代皆無有釋。釋氏之興衰亂之所奉也。宜一掃絕刬革之使不得滋。釋氏源於漢。流於晉。瀰漫于宋魏齊梁陳隋唐孝和聖真之間。論者之言粗矣。抑能知其然。未知其所以然也。吾請言之。昔有一夫。膚腯而色凝。氣烈而神清。未嘗謁醫。未嘗禱鬼。恬然保順。罔有札瘥之患。固善也。即一夫不幸而有寒暑風濕之痾。背癃而足躄。耳聵而目瞑。於是攻熨之術用焉。禳禬之事紛焉。是二夫豈特相反耶。蓋病與不病勢異耳。嗟乎三代之前世康矣。三代之季世病矣。三代之前禹湯文武德義播之。周公孔子典教持之。道風雖衰漸漬猶存。詐不勝信。惡知避善。於是有擊壤
【現代漢語翻譯】 現代漢語譯本： 徹底洞見一切。成就光明清凈，沒有一絲一毫的懷疑和迷惑，才敢真正放下。等到達到這種境界，然後口也不說，眼也不看，人去了哪裡呢？哪裡還用得著糾纏，哪裡還需要用什麼功夫呢？隱藏啊隱藏啊。這句話真是大斧頭，真是毫無情面。因為這件事要脫離無量劫以來的生死輪迴，必須與掌管生死的閻王爺作對抗才行。不可聽信別人的閒言碎語就自己迷惑了。唉！鄭公在我國宋朝，首先通過科舉考試進入仕途，被朝廷重用。他的地位和功勛可以說是非常傑出的。如果放縱自己的慾望，享受宴樂，有什麼不可以的呢？但他卻磨礪品節，端正行為，一定要明白自己的本性，以徹底覺悟為目標。這在歷代以來的大臣中也是很少見的。
十年，潭州道林寺的沙門上疏說要去太原府訪求藏經。高士李節設宴送行並作序說：『讀書人喜歡排斥佛教，他們的論調一定是說：夏禹、商湯、周文王、周武王、周公、孔子的時代都沒有佛教。佛教的興盛是動亂的時代所信奉的。應該全部掃除，徹底剷除，使它不能滋生。佛教起源於漢朝，流傳於晉朝，瀰漫于宋、魏、齊、梁、陳、隋、唐，孝和、聖真年間。議論者的說法太粗略了。他們只知道事情是這樣，卻不知道為什麼會這樣。讓我來說說吧。從前有一個人，面板肥胖而臉色紅潤，氣息旺盛而精神清明，從來不看醫生，從來不祈求鬼神，安然地保持健康，沒有一點疾病的憂患，這固然是好的。如果一個人不幸得了寒暑風濕的疾病，背部彎曲而腿腳殘廢，耳朵聾了而眼睛瞎了，於是鍼灸按摩的醫術就用上了，祈禱祭祀的事情也紛紛出現了。這兩種情況難道不是截然相反嗎？這是因為有病和沒病的情況不同啊。唉！三代之前，世道安康。三代之後，世道衰敗。三代之前，夏禹、商湯、周文王、周武王傳播德義，周公、孔子堅持典章教化。道德風氣雖然衰落，但影響還在。欺詐不能勝過誠信，作惡知道躲避善良。於是有了擊壤（一種古代遊戲）』
【English Translation】 English version: Thoroughly understand everything. Achieve a state of bright and pure cleanliness, without a single trace of doubt or confusion, and then dare to truly let go. Wait until you reach this state, then your mouth will not speak, your eyes will not look, and where will the person have gone? Where is there any need for entanglement, where is there any need for effort? Conceal it, conceal it. This saying is truly a great axe, truly without any sentimentality. Because this matter requires escaping the cycle of birth and death from countless kalpas, you must confront Yama, the one who controls birth and death. Do not be misled by the idle talk of others. Alas! Zheng Gong, in our Song Dynasty, first entered officialdom through the imperial examination and was greatly used by the court. His position and achievements can be said to be outstanding. If he indulged his desires and enjoyed banquets, what would be impossible? But he cultivated his integrity and rectified his behavior, determined to understand his own nature, with complete enlightenment as his goal. This is rare among ministers throughout history.
In the tenth year, a Shramana from Daolin Temple in Tanzhou submitted a memorial saying that he was going to Taiyuan Prefecture to seek the Tripitaka. The noble scholar Li Jie hosted a farewell banquet and wrote a preface saying: 'Scholars like to reject Buddhism, and their argument is always: In the times of Yu, Tang, Wen, Wu, Duke of Zhou, and Confucius, there was no Buddhism. The rise of Buddhism is what turbulent times rely on. It should be completely swept away, thoroughly eradicated, so that it cannot grow. Buddhism originated in the Han Dynasty, spread in the Jin Dynasty, and permeated the Song, Wei, Qi, Liang, Chen, Sui, and Tang dynasties, during the reigns of Xiaohe and Shengzhen. The arguments of those who discuss it are too crude. They only know that things are like this, but they do not know why they are like this. Let me tell you. Once there was a man, with plump skin and a ruddy complexion, vigorous breath and clear spirit, who never consulted a doctor, never prayed to ghosts, and peacefully maintained his health, without any worries about illness. This is certainly good. If a man is unfortunate enough to suffer from diseases of cold, heat, wind, and dampness, with a hunched back and crippled legs, deaf ears and blind eyes, then the techniques of acupuncture and massage are used, and the affairs of prayer and sacrifice appear in abundance. Are these two situations not completely opposite? This is because the situations of being sick and not being sick are different. Alas! Before the Three Dynasties, the world was peaceful. After the Three Dynasties, the world declined. Before the Three Dynasties, Yu, Tang, Wen, and Wu spread virtue and righteousness, and the Duke of Zhou and Confucius upheld the canons and teachings. Although the moral atmosphere declined, its influence remained. Deceit could not overcome sincerity, and evil knew to avoid goodness. Thus, there was 'ji rang' (an ancient game).'
之歌由庚之詩。人人而樂也。三代之季道風大衰。力詐以覆信。扇澆而散樸。善以柔退。惡以強用。廢井田則豪窶相乘矣。貪封略則攻戰丞用矣。務實帑則聚斂之臣升矣。務勝下則揞克之吏貴矣。上所以御其下者欺之。下所以奉其上者茍之。上下相仇。激為怨俗。於是有汨羅之客。有負石之夫。人人愁怨也。夫釋氏之教。以清凈恬虛為禪定。以柔謙退讓為忍辱。故怨爭可得而息也。以菲薄勤苦為修行。以窮達壽夭為因果。故陋賤可得而安也。故其喻云必煩惱乃見佛性。則本衰代之風激之也。夫衰代之風舉無可樂者也。不有釋氏以救之。尚安所寄其心乎。論者不責衰代之俗。而尤釋氏之興。則是抱疾之夫而責其醫禱攻療者也。徒知釋因衰代而興。不知衰代湏釋氏之救也。何以言之耶。夫俗既病矣。人既愁矣。不有釋氏使安其分。勇者將奮而思鬥。智者將靜而思謀。則阡陌之人將紛紛而群起矣。今釋氏一歸之分而不責於人。故賢智雋朗之士皆息心焉。其不能達此者愚人也。惟上所役焉。故罹衰亂之俗可得而安賴此也。若之何而剪去之哉。論者不思釋氏扶世助化之大益。而疾其雕鎪彩繪之小費。吾故曰能知其然不知其所以然者也。會昌季年武宗大剪釋氏。巾其徒且數萬之民𨽻貝其居。容㒵于土木者沉諸水。言詞于紙素者烈諸
【現代漢語翻譯】 現代漢語譯本： 這是之歌由庚所作的詩。人人因此而快樂。夏商周三代末期，道德風尚大大衰落。人們用欺騙來掩蓋誠信，助長浮薄而拋棄淳樸。善良的人以柔順退讓處世，邪惡的人憑藉強勢橫行。廢除井田制，豪門和貧民相互兼併。貪圖封地侵略，攻打戰伐的事情不斷發生。重視充實國庫，聚斂財富的臣子得到陞遷。致力於壓制下屬，苛刻刁鉆的官吏受到重用。統治者用來駕馭百姓的手段是欺騙，百姓用來侍奉統治者的態度是敷衍。上下互相仇視，激化成怨恨的風俗。因此有了汨羅江的屈原，有了揹負石頭投江的百姓。人人都感到憂愁怨恨。而釋迦牟尼的教義，以清凈恬淡虛無作為禪定，以柔和謙卑退讓作為忍辱，所以怨恨爭鬥可以得以平息。以簡樸刻苦勤勞作為修行，以窮困顯達長壽夭折作為因果，所以卑微貧賤可以得以安穩。所以佛經中的譬喻說必須有煩惱才能見到佛性，這是因為末世衰敗的風氣所激發的。末世衰敗的風氣，沒有什麼值得快樂的。如果沒有釋迦牟尼的教義來拯救，又將把心寄託在哪裡呢？議論的人不責備衰敗時代的風俗，反而責怪佛教的興盛，這就像身患疾病的人責怪醫生祈禱治療一樣。只知道佛教因衰敗的時代而興起，不知道衰敗的時代需要佛教的拯救。為什麼要這樣說呢？因為社會已經病了，人們已經憂愁了，如果沒有佛教使人們安於本分，勇敢的人將會奮起而爭鬥，聰明的人將會冷靜而謀劃，那麼田間小路上的百姓將會紛紛起義。現在佛教使人們安於本分而不苛求於人，所以賢能智慧傑出的人都安心於此。不能理解這個道理的人是愚蠢的人，只能被統治者役使。所以遭受衰敗混亂的社會可以得到安定，依靠的就是這個。怎麼能剪除它呢？議論的人不考慮佛教扶助世道教化的大益處，卻厭惡它雕樑畫棟的小小花費。所以我說，這些人是能知道事情的表面現象卻不知道其根本原因的人。會昌年間，唐武宗大規模地取締佛教，給數萬僧侶戴上頭巾，把他們的住所變為百姓的戶籍，把泥塑木雕的佛像沉入水中，把寫在紙上的佛經燒燬。 English version: This is the poem 'Song of Zhi' by Geng. Everyone rejoices because of it. In the late Xia, Shang, and Zhou dynasties, moral customs greatly declined. People used deception to cover up sincerity, fostered frivolity and abandoned simplicity. The good retreated with gentleness and humility, while the wicked used strength to dominate. With the abolition of the well-field system, the wealthy and the poor encroached upon each other. With the greed for land and aggression, wars and battles occurred constantly. With the emphasis on enriching the national treasury, ministers who amassed wealth were promoted. With the focus on suppressing subordinates, harsh and cunning officials were favored. The rulers used deception to control the people, and the people served the rulers with perfunctoriness. Superiors and inferiors hated each other, escalating into a resentful custom. Therefore, there was Qu Yuan of the Miluo River, and there were people who carried stones and threw themselves into the river. Everyone felt sorrow and resentment. However, the teachings of Sakyamuni Buddha take purity, tranquility, and emptiness as meditation, and gentleness, humility, and concession as forbearance, so resentment and strife can be quelled. Taking simplicity, diligence, and hard work as practice, and poverty, prosperity, longevity, and premature death as cause and effect, so lowliness and poverty can be stabilized. Therefore, the analogy in the Buddhist scriptures says that one must have煩惱 (fán nǎo, afflictions) to see Buddha-nature, which is stimulated by the declining customs of the degenerate age. In the declining customs of the degenerate age, there is nothing to rejoice in. If there were no teachings of Sakyamuni Buddha to save us, where would we place our hearts? Those who criticize do not blame the customs of the degenerate age, but instead blame the rise of Buddhism, which is like a person suffering from illness blaming the doctor for praying and treating them. They only know that Buddhism arose because of the degenerate age, but they do not know that the degenerate age needs the salvation of Buddhism. Why do I say this? Because society is already sick, and people are already worried. If there were no Buddhism to make people content with their lot, the brave would rise up and fight, and the wise would calmly plan, then the people in the fields would rise up in rebellion. Now Buddhism makes people content with their lot without demanding anything from them, so virtuous, wise, and outstanding people are at peace with it. Those who cannot understand this are foolish people, who can only be used by the rulers. Therefore, the society suffering from decline and chaos can be stabilized, relying on this. How can we cut it off? Those who criticize do not consider the great benefits of Buddhism in supporting the world and transforming people, but dislike its small expenses on carving and painting. Therefore, I say that these people can know the surface of things but do not know the root cause. During the Huichang era, Emperor Wuzong of Tang greatly suppressed Buddhism, putting headscarves on tens of thousands of monks, turning their residences into the household registrations of the people, sinking the clay and wooden Buddha statues into the water, and burning the Buddhist scriptures written on paper.
【English Translation】 English version: This is the poem 'Song of Zhi' by Geng. Everyone rejoices because of it. In the late Xia, Shang, and Zhou dynasties, moral customs greatly declined. People used deception to cover up sincerity, fostered frivolity and abandoned simplicity. The good retreated with gentleness and humility, while the wicked used strength to dominate. With the abolition of the well-field system, the wealthy and the poor encroached upon each other. With the greed for land and aggression, wars and battles occurred constantly. With the emphasis on enriching the national treasury, ministers who amassed wealth were promoted. With the focus on suppressing subordinates, harsh and cunning officials were favored. The rulers used deception to control the people, and the people served the rulers with perfunctoriness. Superiors and inferiors hated each other, escalating into a resentful custom. Therefore, there was Qu Yuan of the Miluo River, and there were people who carried stones and threw themselves into the river. Everyone felt sorrow and resentment. However, the teachings of Sakyamuni Buddha take purity, tranquility, and emptiness as meditation, and gentleness, humility, and concession as forbearance, so resentment and strife can be quelled. Taking simplicity, diligence, and hard work as practice, and poverty, prosperity, longevity, and premature death as cause and effect, so lowliness and poverty can be stabilized. Therefore, the analogy in the Buddhist scriptures says that one must have '煩惱' (fán nǎo, afflictions) to see Buddha-nature, which is stimulated by the declining customs of the degenerate age. In the declining customs of the degenerate age, there is nothing to rejoice in. If there were no teachings of Sakyamuni Buddha to save us, where would we place our hearts? Those who criticize do not blame the customs of the degenerate age, but instead blame the rise of Buddhism, which is like a person suffering from illness blaming the doctor for praying and treating them. They only know that Buddhism arose because of the degenerate age, but they do not know that the degenerate age needs the salvation of Buddhism. Why do I say this? Because society is already sick, and people are already worried. If there were no Buddhism to make people content with their lot, the brave would rise up and fight, and the wise would calmly plan, then the people in the fields would rise up in rebellion. Now Buddhism makes people content with their lot without demanding anything from them, so virtuous, wise, and outstanding people are at peace with it. Those who cannot understand this are foolish people, who can only be used by the rulers. Therefore, the society suffering from decline and chaos can be stabilized, relying on this. How can we cut it off? Those who criticize do not consider the great benefits of Buddhism in supporting the world and transforming people, but dislike its small expenses on carving and painting. Therefore, I say that these people can know the surface of things but do not know the root cause. During the Huichang era, Emperor Wuzong of Tang greatly suppressed Buddhism, putting headscarves on tens of thousands of monks, turning their residences into the household registrations of the people, sinking the clay and wooden Buddha statues into the water, and burning the Buddhist scriptures written on paper.
火。分命御史乘驲走天下察。敢隱匿者罪之。由是天下名祠珍宇毀撤如掃。天子建號之初。雪釋氏之不可廢也。詔徐復之。而自湖以南遠人畏法不能酌朝廷之體。前時焚撤書像殆無遺者。故雖明命復許制立。莫能得其書。道林寺湖西之勝遊也。有釋疏言警辯有謀。獨曰。太原府國家舊都。多釋祠。我聞其帥司空范陽公天下仁人。我第往來購釋氏遺文以惠湘川之人。宜其聽我而助成之矣。即辭而北遊。既上謁軍門。范陽公果諾之。因四求散逸不成蘊秩者。至釋祠不見毀而副剩者。又命講丐以補繕闕漏者。月未幾凡得釋經五千四十八卷。以大中十年秋八月輦自河東而歸於湘焉。嘻釋氏之助世既言之矣。向非我君洞鑑理源。其何能復立之耶。既立之且亡其書。非有疏言遠識而誠堅。孰克弘之耶。吾喜疏言奉君之令。演釋之宗。不憚寒暑之勤。德及遠人。為敘其事。且贈以詩。詩曰。湘水狺狺兮俗獷且很。利殺業偷兮吏莫之馴。繄釋氏兮易暴使仁。釋何在兮釋在斯文。湘水滔滔兮四望何已。猿狖騰拏兮云樹靡靡。月沉浦兮煙冥山。檣席捲兮櫓床閑。偃仰兮嘯詠。鼓長波兮何時還。湘川超忽兮落目晼晼。松覆秋庭兮蘭被春畹。上人去兮幾千里。何日同遊兮湘川水。
隆興佛教編年通論卷第二十六 卍新續藏第 75 冊
No. 1512 隆興編年通論
隆興佛教編年通論卷第二十七
隆興府石室沙門 祖琇 撰
唐
大中十年。詔羅浮軒轅先生。左拾遺王譜等上疏諫之。詔答曰。朕以躬親庶務萬機事繁。訪聞羅浮處士軒轅集。善能攝生。年齡不老。乃遣使迎之。冀其有少保理也。朕每觀前史。見秦皇漢武之事常以之為戒。卿等職在諫司。閱示來章深納誠意。復謂宰相曰。為吾諭于諫官。雖少翁欒大復生亦不能相惑。第聞軒轅生高士。欲與一言耳。未幾軒轅集至。帝問曰。先生遐壽而長年。可致否。對曰。屏聲色。去滋味。一哀樂。廣惠澤。則與天地合體。日月齊明。是為長年。不假外求也。帝敬重之。帝性明睿用法無私。恭謹節儉惠愛民物。從諫如流。天下稱為小太宗。每宰相奏事畢。忽怡然曰。可以閑語。因問閭閻細事。或譚宮中游宴。一刻許復正容曰。卿等善為之。常恐卿輩負朕。後日難復相見。乃起入宮。令孤绹謂人曰。吾十年秉政最乘恩遇。然每延英奏事。未嘗不汗沾衣也。
十二年八月。帝崩。年五十。舊史贊曰。臣聞黎老言大中故事。獻文皇器識深遠。久歷艱難。備知人間疾苦。自寶曆已來。中人擅權事多假借。京師豪右大擾窮民。洎大中臨御。一之日權豪斂跡。二之日奸臣
【現代漢語翻譯】 現代漢語譯本：
隆興佛教編年通論卷第二十七
隆興府石室沙門 祖琇 撰
唐
大中十年，皇帝下詔召羅浮軒轅先生（指軒轅集，一位隱士）。左拾遺王譜等人上疏勸諫。皇帝下詔回覆說：『朕親自處理各種政務，事務繁多。聽說羅浮山隱士軒轅集，擅長養生，年齡不老。因此派使者去迎接他，希望他能稍微輔助治理。朕經常觀看前朝歷史，看到秦始皇、漢武帝的事蹟，常常以此為警戒。你們的職責是諫諍，閱讀你們的奏章，深切採納你們的誠意。』又對宰相說：『替我告訴諫官，即使少翁（漢武帝時方士）、欒大（漢武帝時方士）復生，也不能迷惑我。只是聽說軒轅先生是高士，想和他談談罷了。』不久，軒轅集到了。皇帝問：『先生能夠長壽，可以達到嗎？』回答說：『屏棄聲色，去除美味，統一哀樂，廣施恩惠，就與天地合為一體，與日月一樣光明，這就是長壽，不需要向外尋求。』皇帝敬重他。皇帝天性明智，用法公正無私，恭敬謹慎，節儉，惠愛百姓，聽從勸諫如同流水一般。天下稱他為小太宗。每次宰相奏事完畢，皇帝忽然高興地說：『可以閑聊了。』於是詢問百姓的瑣事，或者談論宮中的游宴。一會兒又嚴肅地說：『你們好好地做。常常擔心你們辜負朕，以後難以再相見。』於是起身進入後宮。令狐绹（人名）對人說：『我十年執政，最受恩遇。然而每次在延英殿奏事，沒有不汗流浹背的。』
十二年八月，皇帝駕崩，享年五十歲。舊史讚揚說：『我聽說老百姓說大中年的故事，獻文皇（指唐宣宗）器識深遠，經歷長久的艱難，深知人間疾苦。自從寶曆年間以來，宦官擅權，事情多有虛假。京城的豪強擾亂窮苦百姓。等到大中皇帝臨朝，第一天權貴豪強就收斂軌跡，第二天奸臣
【English Translation】 English version:
No. 1512 Comprehensive Treatise on Buddhist Chronology during the Longxing Era, Volume 27
Compiled by Zǔ Xiù, a Shramana (Buddhist monk) of the Stone Chamber Monastery in Longxing Prefecture
Tang Dynasty
In the tenth year of the Dazhong era, the Emperor issued an edict summoning Mr. Xuanyuan (Xuanyuan Ji, a recluse) of Mount Luofu. The Left Reminder Wang Pu and others submitted memorials to advise against it. The Emperor responded with an edict, saying: 'I personally handle all kinds of administrative affairs, and the matters are numerous and complex. I have heard that the recluse Xuanyuan Ji of Mount Luofu is skilled in nourishing life and is not aging. Therefore, I have sent envoys to welcome him, hoping that he can assist in governance to some extent. I often observe the history of previous dynasties and take the deeds of Qin Shi Huang and Emperor Wu of Han as a warning. Your duty is to offer remonstrance. I have read your memorials and deeply accept your sincerity.' He also said to the Prime Minister: 'Tell the remonstrating officials for me that even if Shao Weng (a Fangshi during the reign of Emperor Wu of Han) and Luan Da (a Fangshi during the reign of Emperor Wu of Han) were to be reborn, they could not deceive me. I have only heard that Mr. Xuanyuan is a noble scholar and wish to speak with him.' Before long, Xuanyuan Ji arrived. The Emperor asked: 'Can the longevity of a gentleman be attained?' He replied: 'By abstaining from sensual pleasures, eliminating rich flavors, unifying sorrow and joy, and bestowing widespread benevolence, one can unite with Heaven and Earth and shine as brightly as the sun and moon. This is longevity, and it does not require seeking externally.' The Emperor respected him. The Emperor was naturally intelligent, used the law impartially and selflessly, was respectful and cautious, frugal, and benevolent to the people. He listened to advice like flowing water. The world called him a 'Little Taizong'. Every time the Prime Minister finished reporting matters, the Emperor would suddenly say happily: 'We can chat idly.' Then he would inquire about the trivial matters of the common people or talk about the palace banquets. After a while, he would solemnly say: 'You must do well. I am always afraid that you will let me down, and it will be difficult to see each other again in the future.' Then he would rise and enter the inner palace. Linghu Tao (a personal name) said to others: 'I have been in power for ten years and have received the most favor. However, every time I reported matters in the Yanying Hall, I was always covered in sweat.'
In the eighth month of the twelfth year, the Emperor passed away at the age of fifty. The old history praised him, saying: 'I have heard the old people tell the stories of the Dazhong era. Emperor Xuanzong (referring to Emperor Xuanzong of Tang) had profound knowledge and experience, endured long hardships, and deeply understood the sufferings of the people. Since the Baoli era, eunuchs had seized power, and many things were false. The powerful and wealthy in the capital disturbed the poor people. When Emperor Dazhong came to the throne, on the first day, the powerful and wealthy restrained themselves, and on the second day, the treacherous officials'
畏法。三之日閽寺詟氣。由是政刑不濫。賢能效用。百揆四岳穆若清風。十餘年間頌聲載路。帝宮中衣浣濯之衣。常膳不過數器。非母后侑膳輒不舉樂。歲或小饑憂形於色。雖左右近習未嘗見怠惰之容。與群臣言儼然煦接如對賓僚。或有所陳聞虛襟聽納故事。人主行幸黃門。先以龍腦鬱金籍地。獻文悉命去之。宮人有疾醫視之。既瘳即袖金賜之。誡曰勿令敕使知。謂朕私于侍者。其恭儉好善類如此。季年風毒。召羅浮山人軒轅集訪以治身之要。集亦有道之士也。未嘗輒語詭異。帝益重之。及堅請還山。帝曰。先生舍我亟去。國有災乎。朕有天下竟得幾年。集索筆橫書四十而去。乃十四年也。興替宜運其若是歟。而帝道皇猷始終無缺。雖漢之文景不足過也。惜乎簡籍遺落舊事十無三四。吮墨揮翰有所慊然。
資治通鑑曰。宣宗少歷艱難。長年踐祚。人之情偽靡不周知。盡心民事精勤治道。賞簡而當罰嚴而必。故方內樂業殊俗順軌。求之漢世其孝宣之流亞歟。
論曰。唐新舊史唯宣宗朝事實相返特甚。唯舊史與資治通鑑皆合。新史貶之謂宣宗以察為明。無復仁恩之意。嗚呼斯言莫知何謂也。大凡人君寬厚。長者必責以優遊無斷。至於精勤治道。則謂以察為明。然則何從而可乎。孟子曰。盡信書不如無書。蓋誠
【現代漢語翻譯】 現代漢語譯本：敬畏法律。三次朝會時，宦官寺人都小心謹慎，不敢大聲喘氣。因此，政治刑罰不至於濫用，賢能之士都竭盡所能。各部門長官和四方諸侯都像沐浴在清風中一樣受到教化。十多年間，歌頌之聲傳遍道路。皇帝在宮中穿著洗過的衣服，日常飲食不超過幾樣菜餚。如果不是母后在旁陪伴，他絕不奏樂。每年如果稍微有些歉收，憂慮之色就會顯現在臉上。即使是身邊的近侍，也從未見過他有絲毫的怠惰之容。與群臣交談時，總是和藹可親，就像對待賓客一樣。對於臣下的進諫，總是虛心聽取並採納。按照慣例，皇帝出行時，黃門官會先用龍腦香和鬱金香鋪地，但獻文皇帝總是命人撤去。宮中有宮人生病，皇帝會派醫生診治，病好后，就私下賞賜金錢，並告誡她說：『不要讓敕使知道，他們會說我偏袒侍者。』他恭敬節儉、喜好行善就是這樣。晚年得了風疾，召來羅浮山的軒轅集（人名，道士）詢問養生之道。軒轅集也是個有道之士，從不胡言亂語，皇帝更加器重他。等到軒轅集堅決請求回山時，皇帝說：『先生離開我這麼快，難道國家要發生災難了嗎？我還能統治天下幾年？』軒轅集索要筆墨，橫著寫下『四十』二字就離開了。原來是十四年啊。興盛衰敗的命運就是這樣嗎？而獻文皇帝的治國之道始終沒有缺失，即使是漢朝的文帝、景帝也比不上他。可惜的是，史籍遺失太多，舊事十不存三四，我寫起來感到很遺憾。 《資治通鑑》上說：宣宗（皇帝謚號）年輕時經歷過艱難困苦，年長后才登上皇位，所以對人情世故瞭解得很透徹。他盡心盡力為百姓辦事，勤奮地治理國家，賞賜簡明而恰當，懲罰嚴厲而必定執行。因此，國內百姓安居樂業，邊遠民族也歸順服從。如果要在漢朝尋找，大概只有孝宣皇帝可以與他相比吧。 評論說：唐朝的新舊兩部史書，只有關於宣宗朝的記載差異特別大。只有舊史與《資治通鑑》的記載相符。新史貶低宣宗，認為他以苛察為明智，沒有仁慈恩惠之心。唉！這種說法真不知道是什麼意思。大凡評價君主，如果他寬厚待人，長者一定會責備他優柔寡斷；如果他勤奮治理國家，又說他以苛察為明智。那麼，到底要怎樣才行呢？孟子說：『完全相信書本，還不如沒有書。』這話確實是真理啊。
【English Translation】 English version: He revered the law. During the three court sessions, the eunuchs and palace attendants were cautious and dared not breathe loudly. Therefore, political and criminal punishments were not abused, and virtuous and capable individuals exerted their abilities to the fullest. The heads of various departments and the lords of the four mountains were educated as if bathed in a clear breeze. For more than ten years, songs of praise filled the roads. The emperor wore washed clothes in the palace, and his daily meals consisted of no more than a few dishes. Unless the empress dowager was present to accompany him, he would not play music. If there was even a slight crop failure in any year, worry would be evident on his face. Even those close to him had never seen him show the slightest sign of laziness. When speaking with his ministers, he was always amiable and approachable, as if treating guests. He always listened attentively and adopted the advice of his ministers. According to custom, when the emperor traveled, the yellow gate officials would first pave the ground with dragon brain incense and turmeric, but Emperor Xianwen always ordered them to remove it. If a palace woman fell ill, the emperor would send a doctor to treat her, and after she recovered, he would secretly reward her with gold, and warn her: 'Do not let the imperial envoys know, they will say that I am biased towards the attendants.' This is how respectful, frugal, and fond of doing good he was. In his later years, he suffered from wind disease and summoned Xuan Yuanji (name, a Taoist) from Mount Luofu to inquire about the essentials of cultivating oneself. Xuan Yuanji was also a virtuous man who never spoke nonsense, and the emperor valued him even more. When Xuan Yuanji insisted on returning to the mountain, the emperor said: 'If you leave me so quickly, will there be a disaster in the country? How many more years will I rule the world?' Xuan Yuanji asked for a pen and ink, wrote the number 'forty' horizontally, and left. It turned out to be fourteen years. Is this the fate of prosperity and decline? And Emperor Xianwen's way of governing the country was always without flaws, even Emperors Wen and Jing of the Han Dynasty could not surpass him. Unfortunately, too many historical records have been lost, and only three or four out of ten old events remain, which makes me feel very regretful when writing. The Zizhi Tongjian says: Emperor Xuanzong (posthumous title) experienced hardships in his youth and ascended the throne at an older age, so he understood human nature very thoroughly. He devoted himself to serving the people and diligently governed the country, rewarding clearly and appropriately, and punishing strictly and surely. Therefore, the people within the country lived and worked in peace and contentment, and the remote ethnic groups also submitted and obeyed. If one were to look in the Han Dynasty, perhaps only Emperor Xiaoxuan could be compared to him. The commentary says: In the new and old histories of the Tang Dynasty, only the records about the reign of Emperor Xuanzong differ greatly. Only the old history is consistent with the Zizhi Tongjian. The new history demeans Xuanzong, believing that he used harsh scrutiny as wisdom and lacked benevolence and kindness. Alas! I really don't know what this statement means. Generally speaking, when evaluating a monarch, if he is kind and generous, elders will certainly criticize him for being indecisive; if he diligently governs the country, they will say that he uses harsh scrutiny as wisdom. So, what exactly should he do? Mencius said: 'It is better to have no books than to completely believe in books.' This is indeed the truth.
然也。
咸通六年。德山宣鑒禪師示寂。師劍南人。姓周氏。博貫三藏。常講金剛經。時以周金剛名之。俄慨然曰。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨浸。學與無學吾知之矣。乃盡棄其習。謁龍潭信禪師問。久向龍潭。及到來。潭又不見龍亦不現。信曰子親到龍潭。是夕師立侍更深。信曰何不下去。師曰暗。信炷紙燭與師。師接得。信即吹滅。師豁然大悟曰。今後更不疑天下老和尚舌頭也。即日便辭。信語其徒曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰上立吾道去在。師居澧陽垂三十年。大中初武陵太守薛廷望創德山精舍。廷請居之。大闡宗風。上堂示眾云。於己無事則勿妄求。妄求而得亦非得也。汝但無事於心。無心於事。則虛而靈空而妙。若毛端許言之本末者。皆為自欺。毫𨤲繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號儘是虛聲。殊相劣形皆為幻色。汝欲求之得無累乎。及其猒之又成大患。終而無益。僧問如何是菩提。師打云。出去。莫向這裡屙。問如何是佛。師云佛是西天老比丘。雪峰問。從上宗乘以何法示人。師云。我宗無語句。亦無一法與人。至是將終。謂眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。言訖端坐而逝。閱世八十有六。
【現代漢語翻譯】 現代漢語譯本： 是的。
咸通六年，德山宣鑒禪師圓寂。禪師是劍南人，姓周，博覽三藏經典，常講解《金剛經》，當時人們稱他為『周金剛』。後來他慨嘆道：『窮盡一切玄妙的辯論，就像一根毫毛放置在太空中；竭盡世間一切的機巧，就像一滴水投入到大海里。學與無學，我都明白了。』於是完全拋棄了以前所學，去拜見龍潭信禪師，問道：『久仰龍潭之名，可是到了這裡，龍潭沒有見到，龍也沒有出現。』信禪師說：『你已經親自到了龍潭。』當晚，禪師侍立到深夜。信禪師說：『為什麼不下去休息？』禪師說：『天黑。』信禪師點燃紙燭遞給禪師，禪師接過，信禪師立刻吹滅。禪師豁然大悟，說：『今後不再懷疑天下老和尚的舌頭了。』當天就告辭了。信禪師對他的弟子說：『可中有這麼一個人，牙齒像劍樹，嘴巴像血盆，一棒打下去也不會回頭。將來會在孤峰上樹立我的道。』禪師在澧陽住了三十年。大中初年，武陵太守薛廷望建立德山精舍，邀請禪師居住，大力闡揚宗風。禪師上堂對大眾說：『如果自己沒有事，就不要胡亂追求。胡亂追求而得到，也不是真的得到。你們只要心裡沒有事，對事沒有心，那麼就會虛而靈，空而妙。如果稍微談論事情的本末，都是在自欺欺人。稍微動一點念頭，就是三塗（地獄、餓鬼、畜生）的業因。稍微產生一點情感，就是萬劫的束縛。聖名凡號，都是虛假的名稱；殊異的相貌和低劣的形體，都是虛幻的色相。你們想要追求它，難道不會成為累贅嗎？等到厭惡它的時候，又會成為大患，最終沒有任何益處。』有僧人問：『什麼是菩提（覺悟）？』禪師打了他一下，說：『出去！不要在這裡拉屎。』問：『什麼是佛（Buddha）？』禪師說：『佛是西天的老比丘。』雪峰（Xuefeng）問：『從上的宗乘，用什麼法來開示人？』禪師說：『我宗沒有語句，也沒有一法可以給人。』臨終時，對眾人說：『觸控虛空去追逐響聲，勞累你們的心神。夢醒了才知道覺悟不是真實的，究竟有什麼事呢？』說完就端坐而逝，享年八十六歲。
【English Translation】 English version: Yes.
In the sixth year of Xiantong (咸通) [865 CE], Chan Master Xuanjian (宣鑒) of Deshan (德山) passed away. The Master was a native of Jiannan (劍南), with the surname Zhou (周). He extensively studied the Three Baskets (三藏, Tipiṭaka), and often lectured on the Diamond Sutra (金剛經, Vajracchedikā Prajñāpāramitā Sūtra). At that time, he was known as 'Zhou the Diamond.' Later, he lamented, 'Exhausting all profound arguments is like placing a hair in the vast emptiness; using up all the world's mechanisms is like dropping a drop into the great ocean. I know about learning and non-learning.' Thereupon, he completely abandoned his former studies and went to visit Chan Master Xin (信) of Longtan (龍潭), asking, 'I have long admired Longtan, but upon arriving, I have not seen the Longtan, nor has the dragon appeared.' Xin said, 'You have personally arrived at Longtan.' That evening, the Master stood in attendance until late at night. Xin said, 'Why don't you go down to rest?' The Master said, 'It is dark.' Xin lit a paper candle and gave it to the Master. As the Master received it, Xin immediately blew it out. The Master suddenly had a great awakening, saying, 'From now on, I will no longer doubt the tongues of the old monks in the world.' He then took his leave that very day. Xin said to his disciples, 'Among you there is such a man, whose teeth are like sword trees, and whose mouth is like a blood basin. He will not turn back even if struck with a staff. In the future, he will establish my Way on a solitary peak.' The Master resided in Liyang (澧陽) for thirty years. In the early years of Dazhong (大中) [847-860 CE], Xue Tingwang (薛廷望), the prefect of Wuling (武陵), founded the Deshan Hermitage (德山精舍) and invited the Master to reside there, greatly propagating the teachings of the school. The Master addressed the assembly in the hall, saying, 'If you have nothing to do with yourself, then do not seek recklessly. Even if you obtain something through reckless seeking, it is not truly obtained. You only need to have no affairs in your mind and no mind in affairs, then you will be empty and spiritual, empty and wondrous. If you speak even a hair's breadth about the beginning and end of things, you are only deceiving yourself. A slight attachment to thoughts is the karmic cause of the three evil realms (三塗, hell, hungry ghost, animal). A fleeting arising of emotions is the bondage of myriad kalpas. Holy names and mundane titles are all empty sounds; distinct appearances and inferior forms are all illusory colors. If you seek them, will you not be burdened? And when you become weary of them, it will become a great affliction, ultimately without any benefit.' A monk asked, 'What is Bodhi (菩提, enlightenment)?' The Master struck him and said, 'Get out! Don't defecate here.' Asked, 'What is Buddha (佛)?' The Master said, 'Buddha is an old monk from the Western Lands.' Xuefeng (雪峰) asked, 'With what Dharma (法) does the school above instruct people?' The Master said, 'My school has no words, nor does it have a single Dharma to give to people.' As he was about to pass away, he said to the assembly, 'Groping in the void to chase after echoes, you weary your minds and spirits. Awakening from a dream, you realize that awakening is not real. What is there ultimately?' Having spoken these words, he sat upright and passed away, at the age of eighty-six.
七年四月。臨濟義玄禪師示寂。師曹州人。姓邢氏。參黃檗運禪師問如何是佛法的的大意。聲未絕運便打。如是三度到問三度被打。遂辭下山。運指往高安大愚處去。師至。大愚問。黃檗近日有何言句。師曰某甲三度問佛法的的大意。三度被打。不知有過無過。愚云。黃檗恁么老婆心。更問有過無過。師于言下大悟。乃曰元來黃檗佛法無多子。愚搊住曰。尿床鬼子。適來問有過無過。而今卻道黃檗佛法無多子。汝見個什麼。師于大愚肋下筑三拳。愚托開云。汝師黃檗。非幹我事。師由是再回黃檗。師資契會。大機大用卓冠一時。后還鄉。徇趙人之請。住子城南臨濟禪苑。學徒奔湊。師示眾曰。赤肉團上有一無位真人。常從汝等諸人面門出入。未證據者看。時有僧問如何是無位真人。師下禪床搊住云。道道。其僧擬議。師托開云。無位真人是什麼乾屎橛。師云。出家人且要學道。如山僧往日亦曾於經論中尋討。後方知是濟世藥方表顯之語。遂一時拋卻。訪道參禪遇大善知識。方乃道眼分明。識得天下老和尚。知其邪正。不是娘生下便金。還是體究練磨一朝自省。道流。如諸方學人未有不依物出來底。山僧向此間從頭打手上出來。手上打口裡出來。口裡打眼裡打。未有一個獨脫出來底。皆是上他古人閑機境。山僧無一法與
人。只是治病解縛。你諸方道流試不依物出來。我要共你商量。十年五歲並無一人。皆是依草附木精魅。向糞塊上亂咬瞎漢。作這般見解。徒消十方信施。向你道無如許多般。只是平常著衣吃飯無事過時。你諸方來者皆是有心求佛求法求解脫求出離三界。癡人你出三界向什麼處去。你一念心貪是欲界。一念心嗔是色界。一念心癡是無色界。是你屋裡傢俱。三界不自道我是三界。還是你目前靈靈地照燭萬般酌度世界底人與三界安名。道流。目前用處。更有阿誰把得便用。莫著名字號為玄旨。與么見得為嫌底法。師云。禪宗見解死活翛然。參學之人大鬚子細。如賓主相見便有言論往來。或應物現形。或全體作用。或把機權喜怒。或現半身。如有真正道流便喝。先拈出一個膠盆子。善知識不辨是境。便上他境上作模樣。學人又喝。前人不旨放下。此是膏肓之病。不堪醫。喚作客看主。或善知識不拈出物。隨學人問處即奪。學人被奪。抵死不放下。此是主看客。或有學人應一個清凈境出。善知識辨得是境。把將拋向[土*兄]里。學人言大好。知識即云咄哉不識好惡。學人便禮拜。此是主看主。或有學人被枷帶鎖出。善知識更與一重枷鎖。學人歡喜。彼此不辨。呼為客看客。山僧如是所舉。皆是辨魔揀異知其邪正。道流。實情
大難。佛法幽玄。山僧竟日與他說破。學者物不在意。千遍萬遍腳底踏過。黑沒焌地。年登半百。只管傍家負死屍行。擔卻擔子天下走。道流。如諸方學人來。山僧此間作三種根器斷。如中下根器來。我便奪其境而不除其法。或中上根器人來。我即境法俱奪。如上上根器人來。我則境法人俱不奪。如有出格見解人來。我此間便全體作用不歷根器。道流。到這裡。著力處不通風。石火電光即蹉過。學人若眼目定動。轉沒交涉。擬心即差。動念即隔。有人解者不離目前。師云。山僧佛法的的相承。從道一和尚．麻谷．丹霞．廬山和尚一路行遍天下。無人信得盡。皆起謗。如道一和尚用處純一無雜。學人三百五百盡皆不見他意。如廬山和尚自在真正順逆用處。學人不測涯際悉皆茫然。如丹霞玩珠隱顯。學人來者皆悉被罵。如麻谷用處。如黃檗用處。近皆不得。如石鞏用處。向箭頭上覓人。來者皆懼。如山僧今日用處。真正成壞玩弄神變。入一切境隨處無事。境不能換。但有來者。我即便出看渠。渠不識我。便一向入我言句。苦哉苦哉。師辭。黃檗問什磨處去。師云不是河南便歸河北。檗便打。師約住與一掌。檗大笑喚侍者將百丈先師禪板機案來。師云侍者將火來。檗云。雖然如是。汝但將去。已後坐卻天下人舌頭去在。先是
【現代漢語翻譯】 現代漢語譯本 大難啊！佛法是如此幽深玄妙，我整天都在向人們講明，但學者們卻並不在意。即使他們成千上萬遍地從腳下走過，仍然像在黑暗中摸索一樣，毫無所獲。年紀都過半百了，還像傍家一樣揹著死屍行走，挑著擔子到處奔波。 各位修行者，如果各地的學人來到我這裡，我會根據他們的三種根器來判斷。如果來的是中下根器的人，我就奪走他們的境界，但不去除他們的法。如果來的是中上根器的人，我就境界和法都奪走。如果來的是上上根器的人，我就境界、法和人都不奪走。如果有人有超出常規的見解，我這裡就會全體發揮作用，不拘泥於根器。 各位修行者，到了這個地步，著力之處不通風，就像石火電光一樣瞬間錯過。學人如果眼目不定，就會更加沒有交涉之處。如果心生擬議，就會產生偏差；如果動了念頭，就會產生隔閡。有人理解了，就不會離開眼前。 老師說：『我所傳承的佛法，是從道一和尚（Mazu Daoyi，馬祖道一，唐代禪師）、麻谷（Magu Baoche，麻谷寶徹，唐代禪師）、丹霞（Danxia Tianran，丹霞天然，唐代禪師）、廬山和尚（Lushan Yuanfu，廬山圓悟，唐代禪師）一路走遍天下得來的，但沒有人能夠完全相信，都起誹謗。比如道一和尚的用處純一無雜，學人三五百人都不能理解他的意思。比如廬山和尚自在真正的順逆用處，學人無法測度其邊際，都感到茫然。比如丹霞玩弄珠子的隱顯，學人來者都被罵。比如麻谷的用處，比如黃檗（Huangbo Xiyun，黃檗希運，唐代禪師）的用處，現在都不得了。比如石鞏（Shigong Huizang，石鞏慧藏，唐代禪師）的用處，向箭頭上覓人，來者都感到恐懼。比如我今天的用處，真正是成壞玩弄神變，進入一切境界隨處無事，境界不能改變我。只要有人來，我就出來看看他，他不認識我，就一味地進入我的言句。真是可悲啊，可悲啊！』 老師告辭。黃檗問：『你要去哪裡？』老師說：『不是回河南，就回河北。』黃檗便打了他。老師抓住黃檗，還了他一掌。黃檗大笑，叫侍者把百丈先師（Baizhang Huaihai，百丈懷海，唐代禪師）的禪板機案拿來。老師說：『侍者，拿火來！』黃檗說：『雖然如此，你拿去吧，以後會堵住天下人的舌頭的。』先前是這樣……
【English Translation】 English version A great difficulty! The Buddha-dharma is so profound and mysterious that I spend the whole day explaining it to people, but scholars do not pay attention. Even if they walk over it thousands of times, they are still groping in the dark, gaining nothing. They are already over half a century old, yet they still carry a dead corpse like a dependent, carrying burdens and running around everywhere. Fellow practitioners, if scholars from various places come here, I will judge them according to their three kinds of faculties. If those of middle or lower faculties come, I will take away their realm but not remove their dharma. If those of middle or upper faculties come, I will take away both their realm and their dharma. If those of upper faculties come, I will not take away their realm, dharma, or person. If someone has unconventional insights, I will fully utilize my function here, without being bound by faculties. Fellow practitioners, at this point, the place of effort is not ventilated, and it is missed in an instant like a spark of flint or a flash of lightning. If the eyes of the learner are not fixed, there will be even less to do with it. If a thought arises, there will be deviation; if a notion moves, there will be separation. If someone understands, they will not leave the present moment. The teacher said: 'The Buddha-dharma that I have inherited has come from Mazu Daoyi (道一和尚, Tang Dynasty Chan master), Magu Baoche (麻谷, Tang Dynasty Chan master), Danxia Tianran (丹霞, Tang Dynasty Chan master), and Lushan Yuanfu (廬山和尚, Tang Dynasty Chan master), traveling all over the world, but no one can fully believe it, and they all slander it. For example, Mazu Daoyi's use is pure and without impurities, and three or five hundred learners cannot understand his meaning. For example, Lushan Yuanfu's free and truly compliant and contrary uses, learners cannot measure its boundaries and feel at a loss. For example, Danxia's playing with the concealment and manifestation of the pearl, all who come are scolded. For example, Magu's use, like Huangbo Xiyun's (黃檗, Tang Dynasty Chan master) use, is now unattainable. For example, Shigong Huizang's (石鞏, Tang Dynasty Chan master) use, seeking people on the arrowhead, all who come are afraid. For example, my use today is truly the creation and destruction, playing with supernatural transformations, entering all realms and being free from affairs everywhere, and the realm cannot change me. As long as someone comes, I will come out and see him, and if he does not recognize me, he will enter my words in one direction. How sad, how sad!' The teacher took his leave. Huangbo asked, 'Where are you going?' The teacher said, 'If not returning to Henan, then returning to Hebei.' Huangbo then hit him. The teacher grabbed Huangbo and returned a palm. Huangbo laughed loudly and told the attendant to bring the Chan board and desk of the former teacher Baizhang Huaihai (百丈, Tang Dynasty Chan master). The teacher said, 'Attendant, bring fire!' Huangbo said, 'Even so, take it away, and in the future, you will block the tongues of all people in the world.' Previously it was like this...
仰山云。汝向北有個住處。有人輔佐老兄。只是此人有頭無尾有始無終。及師居臨濟。普化已先在彼。果贊佐師。未久普化全身脫去。尋以兵動棄去。太尉默君和舍宅為寺。延請師居。亦以臨濟為額。次至河府。府主王常侍與師道契。晚遷大名府興化寺閑居。存獎執侍。師付法偈曰。㳂流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急還磨。一日謂眾曰。吾滅后不得滅卻吾正法眼。三聖云爭敢滅卻和尚正法眼。師云。已後有人問你。作么生道。三聖便喝。師云誰知吾正法眼藏向這瞎驢邊滅卻。言訖端坐而化。門人奉全身塔于大名府西北隅。謚曰慧照禪師。
論曰。臨濟大悟發明正法眼藏。如箭離弦。師子返擲。照用驚群。又況黃檗．大愚鉗錘妙密。掣電光中與之擊節投機。真佛祖爐鞴也。嗚呼盛哉。自臨濟傳興化。今逾十世道益光大。所謂源深流長。抑這宗脈說話。歷歷皆從佛祖頂𩕳上拈出。決非他宗所能跂及也。其猶大鵬一舉九萬里則風斯在下矣。古所謂雲門．臨濟僧中王也。豈虛語哉。
九年。長沙景岑禪師示寂。師嘗示眾曰。我若一向舉揚宗教。法堂里須草深一丈。我不得已向汝諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界在自己光明里
【現代漢語翻譯】 現代漢語譯本： 仰山（Yangshan）說：『你向北邊有個住處，有人會輔佐你，只是這個人有頭無尾，有始無終。』等到師父居住在臨濟（Linji），普化（Puhua）已經先在那裡了，果然贊助輔佐師父。沒過多久，普化全身脫去（去世）。不久之後因為戰亂而離去。太尉默君和（Taiwei Mojunhe）捐出住宅作為寺廟，延請師父居住，也以臨濟為寺名。之後到了河府，府主王常侍（Wang Changshi）與師父道義相合。晚年遷居大名府（Damingfu）興化寺（Xinghua Temple）閑居，存獎（Cunjiang）執侍。師父付法偈說：『沿流不止問如何，真照無邊說似他。離相離名人不稟，吹毛用了急還磨。』有一天對大家說：『我去世后，不得滅卻我的正法眼。』三聖（Sansheng）說：『怎敢滅卻和尚的正法眼？』師父說：『誰知道我的正法眼藏在這瞎驢邊滅卻。』說完就端坐而化。門人將全身塔葬在大名府西北角，謚號慧照禪師（Huizhao Chanshi）。
評論說：臨濟大悟，發明正法眼藏，如箭離弦，獅子反擲，照用驚群。更何況黃檗（Huangbo）、大愚（Dayu）鉗錘妙密，掣電光中與之擊節投機，真是佛祖的爐鞴啊。嗚呼盛大啊！自從臨濟傳給興化（Xinghua），至今已經超過十世，道益發光大。所謂源深流長。而且這宗脈說話，歷歷皆從佛祖頂𩕳上拈出，決非其他宗派所能及。猶如大鵬一舉九萬里，則風斯在下啊。古人所說雲門（Yunmen）、臨濟是僧中之王啊，豈是虛語呢？
九年，長沙景岑禪師（Changsha Jingcen Chanshi）示寂。師父曾經對大眾說：『我如果一向舉揚宗教，法堂里須草深一丈。我不得已向汝諸人道，盡十方世界是沙門眼，盡十方世界是沙門全身，盡十方世界是自己光明，盡十方世界在自己光明里。』
【English Translation】 English version: Yangshan said: 'You have a dwelling place to the north, and someone will assist you, but this person has a head without a tail, a beginning without an end.' When the master resided at Linji, Puhua was already there, and indeed he supported and assisted the master. Not long after, Puhua shed his entire body (passed away). Soon after, they left due to the war. Taiwei Mojunhe donated his residence as a temple, inviting the master to reside there, also naming it Linji. Later, he went to Hefeifu, where the prefect Wang Changshi was in accord with the master's Dao. In his later years, he moved to Xinghua Temple in Damingfu to live in seclusion, attended by Cunjiang. The master's Dharma transmission verse said: 'Ceaselessly following the stream, how to ask? True illumination is boundless, how to describe it? Separated from form, separated from name, people do not receive it; after using hair-splitting, quickly grind it.' One day, he said to the assembly: 'After my death, you must not extinguish my true Dharma eye.' Sansheng said: 'How dare we extinguish the master's true Dharma eye?' The master said: 'Who knows that my true Dharma eye is hidden and extinguished by this blind donkey?' After saying this, he sat upright and passed away. The disciples enshrined his entire body in a pagoda in the northwest corner of Damingfu, with the posthumous title of Chan Master Huizhao.
Commentary: Linji's great enlightenment revealed the treasury of the true Dharma eye, like an arrow leaving the string, a lion turning back, its illumination startling the crowd. Moreover, Huangbo and Dayu's tongs and hammers were wonderfully precise, striking the mark and meeting the opportunity in a flash of lightning, truly the furnace of the Buddhas and patriarchs. Alas, how magnificent! Since Linji transmitted to Xinghua, it has been more than ten generations, and the Dao has become increasingly brilliant. As the saying goes, 'A deep source has a long flow.' Moreover, the words of this lineage are all taken from the crown of the Buddhas and patriarchs, and cannot be reached by other schools. It is like the Peng bird soaring ninety thousand miles with one flap, and the wind is beneath it. The ancients said that Yunmen and Linji are kings among monks, how could it be empty words?
In the ninth year, Chan Master Jingcen of Changsha passed away. The master once said to the assembly: 'If I were to always promote religion, the Dharma hall would be overgrown with grass. I have no choice but to tell you all that the entire ten directions of the world are the eye of a Shramana, the entire ten directions of the world are the entire body of a Shramana, the entire ten directions of the world are one's own light, and the entire ten directions of the world are within one's own light.'
。盡十方世界無一人不是自己。我常向汝道。三世諸佛共十法界眾生是摩訶般若光。光未發時汝等諸人向什麼處委。光未發時尚無佛無眾生訊息。何處得有山河國土來。時有僧問如何是沙門眼。師云長長出不得。又云成佛成祖出不得。六道輪迴出不得。僧云未審出個什麼不得。師云晝見日夜見星。僧云學人不會。師云妙高山色青又青。僧云如何是佛。師云眾生色身是。僧云。河沙諸佛體皆同。如何有種種名字。師云。從眼根返源名為文殊。耳根反源名為觀音。徙心返源名為普賢。文殊是佛妙觀察智。觀音是佛無緣大悲。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名為一薄伽梵。僧云。色即是空空即是色。此理如何。師云。礙處非墻壁。通處勿虛空。若人如是解。心色本來同。問如何是佛性。師云。佛性堂堂。顯現住相。有情難見。若悟眾生無我。我面何殊佛面。問如何是上上人行履處。師云如死人眼。問上上人相見時如何。師云如死人手。問善財無量劫來為什麼淤普賢身中世界不遍。師云汝從無量劫來還曾游得遍么。問如何是普賢身。答含元殿里更問長安。問亡僧遷化向什麼處去。師云。不識金剛體。卻喚作生緣。十方真寂滅。誰在復誰行。師因臨濟示眾赤肉團上有一無位真人。
【現代漢語翻譯】 現代漢語譯本 整個十方世界沒有一個人不是自己。我常常對你們說，過去、現在、未來三世諸佛和十法界一切眾生都是摩訶般若之光（Mahaprajna light，偉大的智慧之光）。這光芒尚未顯發時，你們這些人又在哪裡安身立命呢？光芒未顯發時，連佛和眾生的訊息都沒有，又哪裡來的山河國土呢？ 當時有僧人問：『什麼是沙門（Sramana，出家修道者）的眼睛？』 師父回答說：『長長地伸出去卻收不回來。』 又說：『成佛成祖也無法超出，六道輪迴也無法超出。』 僧人問：『不知道超出的是什麼？』 師父回答說：『白天看見太陽，夜晚看見星星。』 僧人說：『弟子不明白。』 師父回答說：『妙高山（Mount Sumeru）的顏色青了又青。』 僧人問：『什麼是佛？』 師父回答說：『眾生的色身就是。』 僧人問：『恒河沙數諸佛的本體都相同，為什麼有種種不同的名字？』 師父回答說：『從眼根返回本源，就名為文殊（Manjusri，智慧的象徵）；從耳根返回本源，就名為觀音（Avalokitesvara，慈悲的象徵）；從意根返回本源，就名為普賢（Samantabhadra，大行的象徵）。文殊是佛的妙觀察智，觀音是佛的無緣大悲，普賢是佛的無為妙行。三聖是佛的妙用，佛是三聖的真體。從妙用上說，有恒河沙數般的假名；從本體上說，總名為一薄伽梵（Bhagavan，世尊）。』 僧人問：『色即是空，空即是色，這個道理是怎樣的？』 師父回答說：『在阻礙的地方不是墻壁，在通暢的地方不要認為是虛空。如果有人這樣理解，心和色本來就是相同的。』 問：『什麼是佛性？』 師父回答說：『佛性堂堂正正，顯現於一切事物之中，但有情眾生難以見到。如果領悟到眾生沒有『我』，那麼我的面目和佛的面目又有什麼區別呢？』 問：『什麼是上上人（具有最高智慧的人）的行履處（所行之處）？』 師父回答說：『如同死人的眼睛。』 問：『上上人相見時是怎樣的？』 師父回答說：『如同死人的手。』 問：『善財童子（Sudhana）經過無量劫的時間，為什麼在普賢菩薩（Samantabhadra）的身中世界還沒有走遍？』 師父回答說：『你從無量劫以來，可曾遊歷遍了嗎？』 問：『什麼是普賢身？』 答：『在含元殿里還要問長安（Chang'an，唐朝首都，比喻捨近求遠）。』 問：『去世的僧人遷化後去了哪裡？』 師父回答說：『不認識金剛體（Vajra body，堅固不壞的法身），卻把它叫做生緣（因緣生滅）。十方世界本來就是真寂滅的，誰在覆滅，誰在行走呢？』 師父因為臨濟（Linji，禪宗大師）向大眾開示說，在赤肉團（指人的肉身）上有一位無位真人（指人的真性）。
【English Translation】 English version Throughout the ten directions of the world, there is no one who is not oneself. I often tell you that the Buddhas of the three times (past, present, and future) and all sentient beings in the ten Dharma realms are the light of Maha-prajna (Mahaprajna light, great wisdom light). When this light has not yet manifested, where do you all settle yourselves? When the light has not yet manifested, there is no news of Buddhas or sentient beings, so where do mountains, rivers, and lands come from? At that time, a monk asked: 'What is the eye of a Sramana (Sramana, a renunciate who cultivates the Way)?' The master replied: 'It extends far and cannot be retracted.' He also said: 'Becoming a Buddha or an ancestor cannot transcend it, and the six realms of reincarnation cannot transcend it.' The monk asked: 'I don't know what it is that cannot be transcended.' The master replied: 'In the daytime, you see the sun; at night, you see the stars.' The monk said: 'This disciple does not understand.' The master replied: 'Mount Sumeru (Mount Sumeru) is blue, and even more blue.' The monk asked: 'What is Buddha?' The master replied: 'The physical body of sentient beings is it.' The monk asked: 'The essence of the Buddhas, as numerous as the sands of the Ganges, is the same. Why are there so many different names?' The master replied: 'Returning to the source from the eye-faculty is called Manjusri (Manjusri, symbol of wisdom); returning to the source from the ear-faculty is called Avalokitesvara (Avalokitesvara, symbol of compassion); returning to the source from the mind-faculty is called Samantabhadra (Samantabhadra, symbol of great practice). Manjusri is the Buddha's wonderful observing wisdom, Avalokitesvara is the Buddha's unconditional great compassion, and Samantabhadra is the Buddha's non-active wonderful practice. The Three Saints are the Buddha's wonderful functions, and the Buddha is the true essence of the Three Saints. In terms of wonderful functions, there are as many provisional names as the sands of the Ganges; in terms of essence, they are all called one Bhagavan (Bhagavan, World-Honored One).' The monk asked: 'Form is emptiness, and emptiness is form. What is the principle behind this?' The master replied: 'Where there is obstruction, do not see a wall; where there is openness, do not think of emptiness. If one understands in this way, mind and form are originally the same.' Question: 'What is Buddha-nature?' The master replied: 'Buddha-nature is upright and manifest in all things, but sentient beings find it difficult to see. If you realize that sentient beings have no 'self,' then what difference is there between my face and the face of the Buddha?' Question: 'What is the place where the highest person (a person with the highest wisdom) walks?' The master replied: 'Like the eyes of a dead person.' Question: 'What is it like when the highest people meet each other?' The master replied: 'Like the hands of a dead person.' Question: 'Why hasn't Sudhana (Sudhana) traversed all the worlds within the body of Samantabhadra (Samantabhadra) after countless eons?' The master replied: 'Have you ever traveled everywhere since countless eons ago?' Question: 'What is the body of Samantabhadra?' Answer: 'Asking about Chang'an (Chang'an, the capital of the Tang Dynasty, a metaphor for seeking far and wide) while standing in the Hanyuan Hall.' Question: 'Where does a deceased monk go after passing away?' The master replied: 'Not recognizing the Vajra body (Vajra body, the indestructible Dharma body), you call it the cause of birth (the arising and ceasing of conditions). The ten directions are truly quiescent; who is ceasing and who is walking?' The master, because of Linji (Linji, a Zen master), instructed the assembly, saying that on the mass of red flesh (referring to the human body) there is a true person without rank (referring to one's true nature).
乃有偈曰。萬法一如不用揀。一如誰揀誰不揀。即今生死本菩提。三世如來同個眼。仰山問。人人盡有這個事。只是用不得。師云恰是請汝用。仰云作么生用。師乃踏倒仰山。山曰直下似個大蟲。世因名岑大蟲。
十年。洞山價禪師示寂。師會稽人也。姓俞氏。幼出家。年二十一往嵩岳受具。首謁南泉。值馬祖忌日設齋。泉問眾曰。今日設齋。未審馬祖還來否。眾無對。師乃出對曰。待有伴即來。泉聞之贊曰。此子雖後生。卻堪雕琢。師曰和尚莫壓良為賤。次謁溈山問曰。頃聞忠國師有無情說法。良價未究其微。溈山曰。我這裡亦有。只是難得其人。師曰便請和尚道。溈曰父母所生口終不敢道。師曰還有與和尚同時慕道者否。溈曰此去石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師到云巖問無情說法什麼人得聞。巖曰無情說法無情得聞。師曰和尚還聞否。巖曰。我若聞。汝即不得聞吾說法也。師曰若恁么即良價不聞和尚說法。巖曰。我說汝尚不聞。何況無情說法耶。師乃述偈曰。大也奇。也大奇。無情說法不思議。若將耳聽應難會。眼處聞聲方始知。遂辭。云巖問什麼處去。曰雖離和尚未卜所止。巖曰早晚卻來。師曰待和尚有住所即來。巖曰自此一去難得相見。師曰難得不相見。又問巖曰。和尚百年
【現代漢語翻譯】 現代漢語譯本：於是有偈語說：『萬法一如，不用選擇。一如，誰選擇？誰不選擇？當下生死即是菩提，過去、現在、未來三世如來都是同一隻眼睛。』仰山問：『人人都具有這個（萬法一如的）事，只是用不上。』（溈）山說：『正是請你用。』仰山問：『怎麼用？』（溈）山於是把仰山推倒。仰山說：『（溈山）直接下手，像只大蟲。』世人因此稱（溈）山為岑大蟲。
十年後，洞山良價（Dongshan Liangjie）（禪師名）示寂。（良價）禪師是會稽人，姓俞。年幼出家，二十一歲前往嵩岳受具足戒。首先拜訪南泉（Nanquan）（禪師名），正趕上馬祖（Mazu）（禪師名）忌日設齋。南泉問大眾說：『今天設齋，不知馬祖還來不來？』大眾無人回答。（良價）禪師於是出來回答說：『等待有伴就來。』南泉聽了讚歎說：『這孩子雖然年輕，卻堪造就。』（良價）禪師說：『和尚不要壓良為賤。』接著拜訪溈山（Weishan）（禪師名），問道：『近來聽說忠國師（Zhong Guoshi）（國師名）有無情說法，良價還沒有領會其中的奧妙。』溈山說：『我這裡也有，只是難得其人。』（良價）禪師說：『請和尚說說看。』溈山說：『父母所生的口，終究不敢說。』（良價）禪師問：『還有與和尚同時修道的人嗎？』溈山說：『從這裡過去，石室相連，有云巖道人（Yunyan Daoren）（禪師名），如果能披荊斬棘，必為你所敬重。』（良價）禪師到云巖（Yunyan）（禪師名）處，問：『無情說法，什麼人能聽聞？』云巖說：『無情說法，無情能聽聞。』（良價）禪師問：『和尚您聽聞了嗎？』云巖說：『我如果聽聞，你就不能聽聞我說法了。』（良價）禪師說：『如果這樣，那麼良價就不能聽聞和尚說法了。』云巖說：『我說你尚且不能聽聞，何況無情說法呢？』（良價）禪師於是作偈說：『大也奇，也大奇，無情說法不可思議。若將耳聽應難會，眼處聞聲方始知。』於是告辭。云巖問：『去哪裡？』（良價）禪師說：『雖然離開和尚，還沒有決定去處。』云巖說：『什麼時候回來？』（良價）禪師說：『等待和尚有住所就來。』云巖說：『從此一去，難以相見。』（良價）禪師說：『難以不相見。』又問云巖說：『和尚百年之後，』
【English Translation】 English version: Then there is a verse that says: 'The myriad dharmas are one suchness, no need to choose. One suchness, who chooses? Who does not choose? Right now, birth and death are Bodhi, the Tathagatas (如來) (Thus Come Ones) of the three times (三世) (past, present, and future) share the same eye.' Yangshan (仰山) (a monk's name) asked: 'Everyone has this thing, but they just can't use it.' (Wei)shan (溈山) (a monk's name) said: 'Precisely asking you to use it.' Yangshan asked: 'How to use it?' (Wei)shan then knocked Yangshan down. Yangshan said: '(Weishan) directly strikes, like a big tiger.' The world therefore called (Wei)shan 'Cen the Tiger'.
Ten years later, Dongshan Liangjie (洞山良價) (a monk's name) passed away. (Liangjie) Zen Master was from Kuaiji, with the surname Yu. He left home at a young age and received full ordination at Mount Song at the age of twenty-one. He first visited Nanquan (南泉) (a monk's name), just in time for the memorial day of Mazu (馬祖) (a monk's name), where a vegetarian feast was held. Nanquan asked the assembly: 'Today we are holding a vegetarian feast, I wonder if Mazu will come or not?' No one in the assembly answered. (Liangjie) Zen Master then came out and replied: 'He will come when he has a companion.' Nanquan, upon hearing this, praised: 'This child, although young, is worthy of being sculpted.' (Liangjie) Zen Master said: 'Venerable, do not oppress the good and treat them as lowly.' Next, he visited Weishan (溈山) (a monk's name) and asked: 'Recently, I heard that National Teacher Zhong (忠國師) (a National Teacher's name) speaks the Dharma insentiently, and Liangjie has not yet grasped its subtlety.' Weishan said: 'I also have it here, but it is difficult to find the right person.' (Liangjie) Zen Master said: 'Please, Venerable, speak about it.' Weishan said: 'The mouth born of parents ultimately dares not speak.' (Liangjie) Zen Master asked: 'Are there any others who cultivate the Way at the same time as the Venerable?' Weishan said: 'From here, the stone chambers are connected, there is Daoist Yunyan (云巖道人) (a monk's name), if he can clear the grass and observe the wind, he will surely be respected by you.' (Liangjie) Zen Master went to Yunyan (云巖) (a monk's name) and asked: 'Insentient speaking of Dharma, who can hear it?' Yunyan said: 'Insentient speaking of Dharma, the insentient can hear it.' (Liangjie) Zen Master asked: 'Has the Venerable heard it?' Yunyan said: 'If I heard it, you would not be able to hear me speak the Dharma.' (Liangjie) Zen Master said: 'If that's the case, then Liangjie cannot hear the Venerable speak the Dharma.' Yunyan said: 'I say you cannot even hear me, let alone the insentient speaking of Dharma?' (Liangjie) Zen Master then composed a verse saying: 'Great and wondrous, so great and wondrous, the insentient speaking of Dharma is inconceivable. If you try to hear with your ears, it will be difficult to understand, only when the eye hears the sound will you begin to know.' Then he took his leave. Yunyan asked: 'Where are you going?' (Liangjie) Zen Master said: 'Although I am leaving the Venerable, I have not yet decided where to go.' Yunyan said: 'When will you return?' (Liangjie) Zen Master said: 'I will come when the Venerable has a place to stay.' Yunyan said: 'From this departure, it will be difficult to meet again.' (Liangjie) Zen Master said: 'It will be difficult not to meet again.' He also asked Yunyan: 'After the Venerable passes away,'
后。忽有人問還邈得師真。如何祇對。巖曰。但向伊道。即這是。師良久。巖曰承當這個事大須審細。師猶涉疑。后因過水睹影大悟前旨。因有偈曰。切恐從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。大中末。于新豐山接誘學徒。其後盛化于高安之洞山。常因云巖忌日修齋。僧問。和尚見南泉發跡。為什麼與云巖設齋。師曰。我不重先師道德。亦不為佛法。只重不為說破。又僧問。和尚還肯先師也無。師曰半肯半不肯。曰為什麼不全肯。師曰。若全肯。即孤負先師也。師有時垂語云。直道本來無一物。猶未消得他缽袋子。僧問什麼人合得。師曰不入門者。曰只如不入門者還得也無。師曰。雖然如此。不得不與他。師又曰。直道本來無一物。猶未消得他衣缽。這裡合下得一轉語。且道下得什麼語。有一上座下九十六轉語不愜師意。末後一轉始可師意。師曰。阇黎何不早恁么道。有一僧聞。請舉其語。如是三年執侍。然不為舉。上座因疾其僧曰。某甲三年請舉前語。不蒙慈悲。善取不得惡取。遂露刃向之曰。若不道即殺上座也。上座悚然曰且待為汝舉。乃曰直饒將來亦無處著。其僧禮謝。僧問常尋常教學人行鳥道。未審如何是鳥道。師曰不逢一人。曰如何行。師曰
【現代漢語翻譯】 現代漢語譯本：後來，忽然有人問：『還記得云巖老師的真容嗎？』該如何回答？』洞山說：『只管對他說，就是這個。』老師沉默良久。洞山說：『承擔這件事必須非常仔細審慎。』老師仍然疑惑不解。後來因為過河看見自己的影子，才徹底領悟了之前的含義。因此作偈說：『切莫向外去尋覓，那樣只會離我越來越疏遠。我現在獨自前行，處處都能與他相逢。他現在就是我，我現在卻不是他。應該這樣去理解，才能與真如完全契合。』大中末年，在新豐山接引教導學徒，之後在高安的洞山弘揚佛法。常常在云巖忌日舉行齋會。有僧人問：『和尚您見過南泉（Nanquan，人名）開悟，為什麼還要為云巖（Yunyan，人名）設齋？』洞山說：『我不看重先師的道德，也不是爲了佛法，只是看重他沒有說破。』又有僧人問：『和尚您還認可先師嗎？』洞山說：『一半認可，一半不認可。』問：『為什麼不完全認可？』洞山說：『如果完全認可，就辜負了先師。』洞山有時開示說：『直說本來沒有一物，仍然無法消受他的缽袋子。』僧人問：『什麼樣的人才配得上？』洞山說：『不入門的人。』問：『即使是不入門的人，也能得到嗎？』洞山說：『雖然如此，不得不給他。』洞山又說：『直說本來沒有一物，仍然無法消受他的衣缽。』這裡應該下一轉語，那麼應該下什麼語呢？』有一個上座下了九十六轉語，都不合洞山的心意，最後一句才讓洞山滿意。洞山說：『阇黎（Sheli，梵語，尊稱）為什麼不早這麼說？』有一個僧人聽說了，請求說出那句話。這樣執侍了三年，洞山始終沒有說。上座因此責怪那個僧人說：『我三年請求說出那句話，沒有得到慈悲，只好用不好的方法了。』於是拔出刀對著洞山說：『如果不說，就殺了你。』洞山驚恐地說：『且等我為你舉出。』於是說：『即使將來，也沒有地方安放。』那個僧人禮拜感謝。僧人問：『常常教導學人行走鳥道，不知道什麼是鳥道？』洞山說：『不逢一人。』問：『如何行走？』洞山說：』 English version: Later, someone suddenly asked: 'Do you still remember the true appearance of Teacher Yunyan (Yunyan, personal name)?' How should I answer?' Dongshan (Dongshan, personal name) said: 'Just tell him, it is this.' The teacher remained silent for a long time. Dongshan said, 'Undertaking this matter requires very careful consideration.' The teacher was still doubtful. Later, because he saw his shadow while crossing the river, he thoroughly understood the previous meaning. Therefore, he composed a verse saying: 'Do not seek it from others, for that will only distance you from me. Now I go alone, and I can meet him everywhere. He is now me, but I am not him. You should understand it this way to be in complete harmony with Suchness (Tathata).' In the late Dazhong era, he received and taught students at Xin Feng Mountain, and later promoted Buddhism at Dongshan in Gaoan. He often held齋 (zhai, a vegetarian feast) on the anniversary of Yunyan's death. A monk asked: 'Venerable, you have seen Nanquan (Nanquan, personal name) attain enlightenment, why do you still hold a 齋 (zhai, a vegetarian feast) for Yunyan (Yunyan, personal name)?' Dongshan said: 'I do not value the morality of my late teacher, nor is it for the sake of the Dharma, but I only value that he did not explain it.' Another monk asked: 'Venerable, do you still approve of your late teacher?' Dongshan said: 'Half approve, half disapprove.' Asked: 'Why not fully approve?' Dongshan said: 'If I fully approve, I would be letting down my late teacher.' Dongshan sometimes gave instructions, saying: 'To say directly that there is originally nothing, still cannot consume his alms bowl.' A monk asked: 'What kind of person is worthy?' Dongshan said: 'One who does not enter the gate.' Asked: 'Even if one does not enter the gate, can he still obtain it?' Dongshan said: 'Even so, I have to give it to him.' Dongshan also said: 'To say directly that there is originally nothing, still cannot consume his robe and bowl. Here, one should give a turning word, so what word should be given?' A senior monk gave ninety-six turning words, none of which pleased Dongshan, and only the last sentence satisfied Dongshan. Dongshan said: 'Sheli (Sheli, Sanskrit, honorific title), why didn't you say so earlier?' A monk heard about it and requested to say that sentence. He served for three years, but Dongshan never said it. The senior monk therefore blamed that monk, saying: 'I have been asking for that sentence for three years, but I have not received compassion, so I have to use a bad method.' Then he drew his knife and pointed it at Dongshan, saying: 'If you don't say it, I will kill you.' Dongshan said in fear: 'Wait, I will give it to you.' Then he said: 'Even if you bring it in the future, there will be no place to put it.' That monk bowed and thanked him. A monk asked: 'You often teach students to walk the bird path, I don't know what the bird path is?' Dongshan said: 'Not meeting a single person.' Asked: 'How to walk?' Dongshan said:'
【English Translation】 English version: Later, someone suddenly asked: 'Do you still remember the true appearance of Teacher Yunyan (Yunyan, personal name)?' How should I answer?' Dongshan (Dongshan, personal name) said: 'Just tell him, it is this.' The teacher remained silent for a long time. Dongshan said, 'Undertaking this matter requires very careful consideration.' The teacher was still doubtful. Later, because he saw his shadow while crossing the river, he thoroughly understood the previous meaning. Therefore, he composed a verse saying: 'Do not seek it from others, for that will only distance you from me. Now I go alone, and I can meet him everywhere. He is now me, but I am not him. You should understand it this way to be in complete harmony with Suchness (Tathata).' In the late Dazhong era, he received and taught students at Xin Feng Mountain, and later promoted Buddhism at Dongshan in Gaoan. He often held 齋 (zhai, a vegetarian feast) on the anniversary of Yunyan's death. A monk asked: 'Venerable, you have seen Nanquan (Nanquan, personal name) attain enlightenment, why do you still hold a 齋 (zhai, a vegetarian feast) for Yunyan (Yunyan, personal name)?' Dongshan said: 'I do not value the morality of my late teacher, nor is it for the sake of the Dharma, but I only value that he did not explain it.' Another monk asked: 'Venerable, do you still approve of your late teacher?' Dongshan said: 'Half approve, half disapprove.' Asked: 'Why not fully approve?' Dongshan said: 'If I fully approve, I would be letting down my late teacher.' Dongshan sometimes gave instructions, saying: 'To say directly that there is originally nothing, still cannot consume his alms bowl.' A monk asked: 'What kind of person is worthy?' Dongshan said: 'One who does not enter the gate.' Asked: 'Even if one does not enter the gate, can he still obtain it?' Dongshan said: 'Even so, I have to give it to him.' Dongshan also said: 'To say directly that there is originally nothing, still cannot consume his robe and bowl. Here, one should give a turning word, so what word should be given?' A senior monk gave ninety-six turning words, none of which pleased Dongshan, and only the last sentence satisfied Dongshan. Dongshan said: 'Sheli (Sheli, Sanskrit, honorific title), why didn't you say so earlier?' A monk heard about it and requested to say that sentence. He served for three years, but Dongshan never said it. The senior monk therefore blamed that monk, saying: 'I have been asking for that sentence for three years, but I have not received compassion, so I have to use a bad method.' Then he drew his knife and pointed it at Dongshan, saying: 'If you don't say it, I will kill you.' Dongshan said in fear: 'Wait, I will give it to you.' Then he said: 'Even if you bring it in the future, there will be no place to put it.' That monk bowed and thanked him. A monk asked: 'You often teach students to walk the bird path, I don't know what the bird path is?' Dongshan said: 'Not meeting a single person.' Asked: 'How to walk?' Dongshan said:'
直須足下無絲去。如只如行鳥道。莫便是本來面目否。師曰汝因什麼顛倒。曰什麼處是學人顛倒。師曰。若不顛倒。何得認奴作郎。曰如何是本來面目。師曰不行鳥道。師謂眾曰。知有佛向上人。方有語話分。時有僧問如何是佛向上人。師曰非常。師問僧世間何物最苦。僧曰地獄最苦。師曰。不然。在此衣線下不明大事是最苦。師問僧名什麼。曰某甲。師曰阿那個是汝主人公。曰見祇對次。師曰。苦哉苦哉。今時人例皆如此。只是認得驢前馬後將為自己。佛法平沉此之是也。客中辨主尚未分明。如何辨得主中主。僧云如何是主中主。師云阇黎自道取。曰。某甲道得。只是客中主。如何是主中主。師曰。恁么道即易。相續也大難。師將示寂。謂眾曰。吾有閑名在。誰為吾除得。眾皆無對。有沙彌曰。請和尚法號。師曰吾閑名已謝。問。和尚違和。還有不病者不。曰有。僧曰不病者還看和尚否。曰老僧看他有分。曰和尚爭得看他。師曰老僧看他時不見有病。又曰離此殼漏子向什麼處與吾相見。眾無對。遂剃髮披衣令撞鐘。湛然而寂。時學徒千餘人號悅。移時師忽開眸曰。夫出家人心不附物。是真修行。勞生息死於悲何有。乃召主事僧令辨愚癡齋一中。蓋責其徒戀情也。至七日食具方備。師隨眾齋畢。復謂眾曰。僧家無事。
【現代漢語翻譯】 現代漢語譯本： 你必須腳下不沾一絲塵埃而去。如果只是像鳥在空中飛行一樣（自由自在），難道這就是你的本來面目嗎？ 師父說：『你因何如此顛倒？』 僧人問：『哪裡是學人顛倒之處？』 師父說：『若不顛倒，怎會認奴僕作郎君？』 僧人問：『如何是本來面目？』 師父說：『不行鳥道。』 師父對眾人說：『知道有超越佛的向上人，方可與之談論。』 當時有僧人問：『如何是佛向上人？』 師父說：『非常。』 師父問僧人：『世間何物最苦？』 僧人說：『地獄最苦。』 師父說：『不然。在此衣缽之下不明大事才是最苦。』 師父問僧人：『你叫什麼名字？』 僧人說：『某甲。』 師父說：『哪個是你的主人公？』 僧人說：『就是現在正在應對的這個。』 師父說：『苦哉苦哉！現在的人都這樣，只是認得驢前馬後當作自己。佛法因此而衰落，就是因為這個。客中辨主尚未分明，如何辨得主中主？』 僧人問：『如何是主中主？』 師父說：『你自個兒說來。』 僧人說：『我說得，只是客中主，如何是主中主？』 師父說：『這麼說容易，相續卻很難。』 師父將要示寂（shi ji，圓寂）時，對眾人說：『我有個閑名在，誰能為我除去？』 眾人都無言以對。 有個沙彌（sha mi，小和尚）說：『請和尚賜予法號。』 師父說：『我的閑名已經謝絕了。』 僧人問：『和尚您身體不適，還有不病的人嗎？』 師父說：『有。』 僧人問：『不病的人還看和尚您嗎？』 師父說：『老僧看他有份。』 僧人問：『和尚您怎麼能看他？』 師父說：『老僧看他時不見有病。』 又說：『離開這個軀殼，你們要到哪裡與我相見？』 眾人無言以對。 於是剃髮披衣，令人撞鐘，安詳寂滅。 當時學徒一千餘人號啕大哭，過了很久，師父忽然睜開眼睛說：『出家人心不應執著于外物，這才是真正的修行。為生而勞累，為死而悲傷，又有什麼意義呢？』 於是召來主事僧，令其準備一中愚癡齋，這是責備他的弟子們留戀世俗之情。 到了第七天，齋飯才準備好。師父隨眾齋畢，又對眾人說：『僧家本應無事。』
English version: You must go without a single thread of dust on your feet. If it's just like a bird flying in the sky (free and unfettered), could that be your original face? The master said, 'Why are you so inverted?' The monk asked, 'Where is the disciple's inversion?' The master said, 'If you were not inverted, how could you recognize a servant as a master?' The monk asked, 'What is the original face?' The master said, 'Not walking the bird's path.' The master said to the assembly, 'Knowing there is a person who is above the Buddha, then there is a basis for discussion.' At that time, a monk asked, 'What is a person who is above the Buddha?' The master said, 'Extraordinary.' The master asked the monk, 'What is the most bitter thing in the world?' The monk said, 'Hell is the most bitter.' The master said, 'No. Not understanding the great matter under this robe is the most bitter.' The master asked the monk, 'What is your name?' The monk said, 'So-and-so.' The master said, 'Which one is your master?' The monk said, 'The one who is answering you now.' The master said, 'How bitter, how bitter! People these days are all like this, only recognizing what's in front of the donkey and behind the horse as themselves. The Dharma declines because of this. Not yet clearly distinguishing the master within the guest, how can you distinguish the master within the master?' The monk asked, 'What is the master within the master?' The master said, 'You say it yourself.' The monk said, 'What I can say is only the master within the guest, what is the master within the master?' The master said, 'Saying it like that is easy, but continuing it is very difficult.' When the master was about to enter nirvana (shi ji, passing away), he said to the assembly, 'I have an idle name, who can remove it for me?' No one in the assembly could answer. A Shami (sha mi, novice monk) said, 'Please, Master, grant a Dharma name.' The master said, 'My idle name has already been declined.' The monk asked, 'Master, you are unwell, are there those who are not sick?' The master said, 'Yes.' The monk asked, 'Do those who are not sick still see the Master?' The master said, 'The old monk has a share in seeing them.' The monk asked, 'How can the Master see them?' The master said, 'When the old monk sees them, he does not see any sickness.' He also said, 'Leaving this leaky shell, where will you meet me?' The assembly was silent. Then he shaved his head, put on his robe, and ordered the bell to be struck, and peacefully entered nirvana. At that time, more than a thousand disciples wailed loudly. After a long time, the master suddenly opened his eyes and said, 'A monk's mind should not be attached to external things, this is true practice. What is the meaning of toiling for life and grieving for death?' Then he summoned the managing monk and ordered him to prepare a meal of foolishness, which was to rebuke his disciples for being attached to worldly emotions. On the seventh day, the meal was finally prepared. The master finished the meal with the assembly and then said to the assembly, 'A monk's home should be without affairs.'
【English Translation】 You must go without a single thread of dust on your feet. If it's just like a bird flying in the sky (free and unfettered), could that be your original face? The master said, 'Why are you so inverted?' The monk asked, 'Where is the disciple's inversion?' The master said, 'If you were not inverted, how could you recognize a servant as a master?' The monk asked, 'What is the original face?' The master said, 'Not walking the bird's path.' The master said to the assembly, 'Knowing there is a person who is above the Buddha, then there is a basis for discussion.' At that time, a monk asked, 'What is a person who is above the Buddha?' The master said, 'Extraordinary.' The master asked the monk, 'What is the most bitter thing in the world?' The monk said, 'Hell is the most bitter.' The master said, 'No. Not understanding the great matter under this robe is the most bitter.' The master asked the monk, 'What is your name?' The monk said, 'So-and-so.' The master said, 'Which one is your master?' The monk said, 'The one who is answering you now.' The master said, 'How bitter, how bitter! People these days are all like this, only recognizing what's in front of the donkey and behind the horse as themselves. The Dharma declines because of this. Not yet clearly distinguishing the master within the guest, how can you distinguish the master within the master?' The monk asked, 'What is the master within the master?' The master said, 'You say it yourself.' The monk said, 'What I can say is only the master within the guest, what is the master within the master?' The master said, 'Saying it like that is easy, but continuing it is very difficult.' When the master was about to enter nirvana (shi ji, passing away), he said to the assembly, 'I have an idle name, who can remove it for me?' No one in the assembly could answer. A Shami (sha mi, novice monk) said, 'Please, Master, grant a Dharma name.' The master said, 'My idle name has already been declined.' The monk asked, 'Master, you are unwell, are there those who are not sick?' The master said, 'Yes.' The monk asked, 'Do those who are not sick still see the Master?' The master said, 'The old monk has a share in seeing them.' The monk asked, 'How can the Master see them?' The master said, 'When the old monk sees them, he does not see any sickness.' He also said, 'Leaving this leaky shell, where will you meet me?' The assembly was silent. Then he shaved his head, put on his robe, and ordered the bell to be struck, and peacefully entered nirvana. At that time, more than a thousand disciples wailed loudly. After a long time, the master suddenly opened his eyes and said, 'A monk's mind should not be attached to external things, this is true practice. What is the meaning of toiling for life and grieving for death?' Then he summoned the managing monk and ordered him to prepare a meal of foolishness, which was to rebuke his disciples for being attached to worldly emotions. On the seventh day, the meal was finally prepared. The master finished the meal with the assembly and then said to the assembly, 'A monk's home should be without affairs.'
大率臨行之際勿須諠動。明日浴罷。端坐長往。壽六十三。謚悟本禪師。
是歲五月。帝幸安國寺。賜國師知玄寶座。高二丈。材用沉香涂髹。縷龍鳳葩𤾡金細之上。施復座陳經幾。其前四隅立瑞鳥神人。高數赤。磴道以升。前被繡囊錦襜珍麗絕甚。時宮中日齋萬僧。帝自為讚唄。宰相肅仿諫以為天竺法割愛取滅。非帝王躬踐。今筆梵言口梵音。不若徴謬賞濫罰振殃祈福。況佛者可以悟取。不可以相求。懿宗雖不納。然嘉美其言。玄姓陳氏。世號陳菩薩。三學洞貫。名蓋一時。異跡尤多。及僖宗避巢賊幸成都。遣御史郭遵赍璽書徴赴行在。帝素重其名。引對大悅。賜號悟達國師。留行宮久之。辭歸九隴。忽定中見菩薩降其室。摩玄頂。演深妙音而慰安之。言訖即隱。俄一珠入玄左股。隆起楚甚。上有晁錯二字。玄知夙債也。即右脅安臥而逝。著述凡二十餘萬言行於世。弟子僧徹。徹弟子覺暉。俱有重名。三世為僧統。或謂玄前身蓋漢川三學山知鉉法師。鉉在世嘗講十地品。感地變金色。及終感病。與玄絕類。
論曰。世稱知玄蓋漢袁盎後身。其諫爭亦余習也。當武宗惑於左道將罷大教。玄爭之。伸明自宗可也。乃沮其服食而進以禮樂刑政。是拂之而與之競焉。則與盎諫遷淮南王斥趙談參乘卻慎夫人座異矣
【現代漢語翻譯】 現代漢語譯本： 大體上，臨終之際不需要喧譁吵鬧。明天沐浴完畢，端正地坐著安詳離世，享年六十三歲，謚號為悟本禪師。
這年五月，皇帝駕臨安國寺，賜給國師知玄寶座，高二丈，材料用沉香塗漆，上面用金線細緻地繡著龍鳳和花朵。還設定了復座和經幾，在經幾前方的四個角上，立著瑞鳥和神人，高幾尺，有臺階可以上去。前面覆蓋著繡花的囊和錦緞，非常珍貴華麗。當時宮中每天齋飯供養一萬名僧人，皇帝親自作讚唄。宰相肅仿勸諫說，天竺的佛法是割捨所愛以求滅度，不適合帝王親自踐行。現在您親手書寫梵文，口誦梵音，不如考察謬誤，獎賞有功，懲罰作惡，賑濟災殃，祈求幸福。況且佛法可以通過領悟來獲得，不可以外在形式來追求。懿宗雖然沒有采納，但讚賞他的言辭。知玄姓陳，世人稱他為陳菩薩，精通三學（指經、律、論），名聲蓋過一時。他有很多奇異的事蹟。等到僖宗爲了躲避黃巢的叛軍而前往成都時，派遣御史郭遵帶著蓋有玉璽的詔書，徵召知玄前往行在（皇帝所在的地方）。皇帝一向器重他的名聲，召見后非常高興，賜號悟達國師，讓他留在行宮很久。後來知玄辭別皇帝返回九隴，忽然在禪定中看見菩薩降臨他的房間，摩頂安慰他，演說深奧微妙的音聲。說完就隱去了。不久，一顆珠子進入知玄的左腿，隆起非常明顯，上面有『晁錯』（西漢大臣）二字。知玄知道這是前世的冤債。於是向右側臥安詳離世，著述共有二十多萬字流傳於世。他的弟子僧徹，僧徹的弟子覺暉，都很有名望，三代都擔任僧統。有人說知玄的前身大概是漢川三學山的知鉉法師。知鉉在世時曾經講解《十地品》，感應到大地變成金色，以及臨終時所患的疾病，都與知玄非常相似。
評論說，世人認為知玄大概是漢朝袁盎（西漢大臣）的後身，他的勸諫爭辯也是前世的習慣。當武宗被左道迷惑，將要廢除佛教時，知玄勸諫他，闡明自己的宗派是可以的。但是他阻止武宗服用丹藥，而進獻禮樂刑政，這是排斥他而又與他競爭。這就與袁盎勸諫不要遷淮南王，斥責趙談乘坐車子，勸阻慎夫人就座不同了。
【English Translation】 English version: Generally speaking, there should be no clamor or disturbance at the time of passing. After bathing tomorrow, sit upright and pass away peacefully. He lived to the age of sixty-three and was posthumously named Chan Master Wuben (Enlightened Root).
In the fifth month of that year, the Emperor visited Anguo Monastery and bestowed upon National Teacher Zhixuan (Knowing Profound) a precious throne, two zhang (approximately 6.6 meters) in height. The material used was agarwood, lacquered and adorned with finely embroidered dragons, phoenixes, and flowers in gold thread. A secondary seat and scripture desk were also provided. At the four corners in front of it stood auspicious birds and divine figures, several chi (approximately 0.3 meters) tall. Steps led up to it, and the front was covered with embroidered pouches and brocade curtains, exceedingly precious and magnificent. At that time, the palace provided daily meals for ten thousand monks. The Emperor personally composed hymns of praise. Prime Minister Su Fang remonstrated, saying that the Dharma of India involves severing attachments to seek liberation, which is not suitable for the Emperor to personally practice. Instead of personally writing Sanskrit and reciting Sanskrit sounds, it would be better to investigate errors, reward merit, punish wrongdoing, relieve disasters, and pray for blessings. Moreover, the Buddha can be attained through enlightenment, not through external forms. Although Emperor Yizong did not accept his advice, he praised his words. Zhixuan's surname was Chen, and he was known as Bodhisattva Chen by the people. He was proficient in the Three Studies (Sutra, Vinaya, and Shastra), and his reputation surpassed that of his contemporaries. He had many extraordinary deeds. When Emperor Xizong fled to Chengdu to escape the rebel Huang Chao, he sent Imperial Censor Guo Zun with an edict bearing the imperial seal to summon Zhixuan to the imperial court. The Emperor had always valued his reputation, and he was delighted to receive him, bestowing upon him the title of National Teacher Wuda (Enlightened Attainment). He stayed at the imperial palace for a long time. Later, Zhixuan bid farewell to the Emperor and returned to Jiulong. Suddenly, in meditation, he saw a Bodhisattva descend into his room, touch his head in blessing, and speak profound and wondrous sounds to comfort him. After speaking, the Bodhisattva disappeared. Soon after, a pearl entered Zhixuan's left thigh, causing a noticeable swelling with the characters 'Chao Cuo' (a minister of the Western Han Dynasty) on it. Zhixuan knew that this was a debt from a previous life. Thereupon, he lay down on his right side and passed away peacefully, leaving behind over two hundred thousand words of writings that circulated in the world. His disciple was Seng Che, and Seng Che's disciple was Juehui, both of whom were highly renowned. Three generations served as Sangha administrators. Some say that Zhixuan's previous life was likely Dharma Master Zhixuan of Sanxue Mountain in Hanchuan. When Zhixuan was alive, he once lectured on the 'Ten Stages Sutra' and caused the earth to turn golden. His illness at the time of death was very similar to that of Zhixuan.
The commentary says that people believe Zhixuan was likely the reincarnation of Yuan Ang (a minister of the Western Han Dynasty). His remonstrations and arguments were also habits from his previous life. When Emperor Wuzong was deluded by heterodox teachings and was about to abolish Buddhism, Zhixuan remonstrated with him, and it was appropriate for him to clarify his own sect. However, he prevented Emperor Wuzong from taking elixirs and instead offered him rituals, music, laws, and governance. This was rejecting him and competing with him at the same time. This is different from Yuan Ang's remonstrance against moving the Prince of Huainan, his rebuke of Zhao Tan for riding in the imperial carriage, and his dissuasion of Lady Shen from sitting.
。然自漢文抵僖宗七百餘年。盎償晁錯事固應足矣。尚蒙惡報而斃。何哉。蓋與錯始有私隙。及錯議削七國而七國叛。盎遂請斬錯。及錯誅而七國之兵不退。則是盎假國威以報私仇也。故其歷十數世而業報未艾也如此。可不戒哉。
咸通十一年。相國裴休薨。休字公美。孟州人。兒時與兄弟偕隱。晝講經。夜著書。終年不出戶。有饋鹿者。諸生薦之。休不食。曰。蔬食猶不足。今一㗖肉。后何以繼。擢進士第。累更內任。嚐出刺洪州。一日入龍興寺觀壁𦘕嘆曰。容儀可觀。高僧何在。時有數僧對。不愜。休曰此間莫有禪者么。僧云。近一僧至。似禪者。休命召至。乃黃檗運禪師。時未顯名。休以前問扣之。運高聲曰裴休。休應諾。運曰在什麼處。休豁然。后此契入。遂迎入府第。旦夕問法。及移鎮宛陵亦命與俱。由是深徹法源。復與圭峰密禪師道緣尤密。大中時執政六年。次歷諸鎮節度。薨年七十有四。休能文章。書楷遒媚有體法。為人醞籍操守嚴正進止雍閑。宣宗嘗曰。休真儒者。居常不御酒肉。著釋氏文數萬言。
其圭峰禪源諸詮序曰。禪師集禪源諸詮為禪藏而都序之。休曰未嘗有也。自如來現世隨機立教。菩薩間生隨病指藥。故一代時教開深淺之二門。一真如心演性相之別法。馬龍二士皆弘調御之
【現代漢語翻譯】 現代漢語譯本：然而自從漢文帝時期到唐僖宗時期已經七百多年了，袁盎因為晁錯的事情受到報應，本來應該足夠了。但他仍然遭受惡報而死，這是為什麼呢？這是因為袁盎最初和晁錯有私仇，等到晁錯建議削減七國的封地，七國因此叛亂，袁盎就請求斬殺晁錯。等到晁錯被誅殺后，七國的軍隊卻沒有撤退，這就是袁盎假借國家威望來報復私仇啊。所以他經歷了十幾世，業報還沒有停止，就是這樣。能不引以為戒嗎？
咸通十一年，宰相裴休去世。裴休，字公美，是孟州人。他小時候和兄弟們一起隱居，白天講經，晚上寫作，終年不出門。有人送鹿給他，學生們勸他吃。裴休不吃，說：『吃蔬菜還不夠，現在吃一口肉，以後怎麼辦？』他考中進士，多次擔任朝廷內的官職。曾經出任洪州刺史。有一天，他進入龍興寺觀看墻壁上的繪畫，感嘆說：『容貌儀表很值得觀看，高僧在哪裡呢？』當時有幾個僧人在場，但都不合他的心意。裴休說：『這裡難道沒有禪師嗎？』僧人說：『最近來了一個僧人，好像是禪師。』裴休命令召見他，原來是黃檗運禪師，當時還沒有顯揚名聲。裴休用以前的問題來請教他，黃檗運高聲說：『裴休！』裴休答應。黃檗運說：『在什麼地方？』裴休豁然開悟。後來因此而契合，於是迎接他到府邸，早晚向他請教佛法。等到調任宛陵鎮守時，也命令黃檗運一起去。因此而深刻地領悟了佛法的根源。他還和圭峰密禪師的道緣特別深厚。唐宣宗大中年間，他執政六年，後來歷任各鎮的節度使。去世時七十四歲。裴休擅長文章，書法楷書遒勁秀美，有法度。為人溫和有涵養，操守嚴正，舉止雍容閒雅。唐宣宗曾經說：『裴休真是儒者。』他平時不喝酒不吃肉，寫作關於佛教的文章數萬字。
他的《圭峰禪源諸詮序》說：禪師彙集禪宗和教宗的各種著作，編成禪藏，並且作總序。裴休說：『從來沒有這樣的事情啊。』自從如來佛出現在世上，隨機設立教法，菩薩應時而生，隨著病癥指明藥物。所以一代時教，開創了深淺兩種法門，一真如心，演說了性相的差別法。馬鳴菩薩和龍樹菩薩都弘揚調御的...
【English Translation】 English version: However, from the time of Emperor Wen of the Han Dynasty to the time of Emperor Xizong of the Tang Dynasty, more than seven hundred years had passed. Yuan Ang's retribution for the matter of Chao Cuo should have been sufficient. Why did he still die from evil retribution? This is because Yuan Ang initially had a personal feud with Chao Cuo. When Chao Cuo suggested reducing the fiefdoms of the seven kingdoms, and the seven kingdoms rebelled as a result, Yuan Ang requested the execution of Chao Cuo. After Chao Cuo was executed, the armies of the seven kingdoms did not retreat. This was Yuan Ang using national authority to avenge a personal feud. Therefore, his karmic retribution had not ceased even after more than a dozen lifetimes. Shouldn't this be a warning?
In the eleventh year of Xiantong, Chancellor Pei Xiu (裴休) (Pei Xiu, courtesy name Gongmei) passed away. Pei Xiu was from Mengzhou. In his childhood, he lived in seclusion with his brothers, lecturing on scriptures during the day and writing at night, never leaving his house all year round. Someone sent him a deer, and the students urged him to eat it. Pei Xiu refused, saying, 'Eating vegetables is already insufficient. If I eat meat now, what will I do later?' He passed the imperial examination and held various positions in the court. He once served as the prefect of Hongzhou. One day, he entered Longxing Temple to view the paintings on the walls and sighed, 'The appearance and demeanor are worth seeing. Where are the eminent monks?' There were several monks present at the time, but none of them satisfied him. Pei Xiu said, 'Is there no Chan master here?' A monk said, 'Recently, a monk came who seems to be a Chan master.' Pei Xiu ordered him to be summoned. It turned out to be Chan Master Huangbo Yun (黃檗運禪師), who had not yet become famous at the time. Pei Xiu asked him questions from the past, and Huangbo Yun loudly said, 'Pei Xiu!' Pei Xiu responded. Huangbo Yun said, 'Where is it?' Pei Xiu suddenly became enlightened. Later, he became aligned with him because of this, so he welcomed him to his residence and asked him about the Dharma morning and evening. When he was transferred to guard Wanling, he also ordered Huangbo Yun to go with him. Therefore, he deeply understood the source of the Dharma. He also had a particularly deep karmic connection with Chan Master Guifeng Mi (圭峰密禪師). During the Dazhong era of Emperor Xuanzong of Tang, he held power for six years, and later served as the military commissioner of various towns. He died at the age of seventy-four. Pei Xiu was skilled in writing, and his calligraphy in regular script was vigorous and beautiful, with a sense of law. He was gentle and cultivated, with strict integrity and elegant demeanor. Emperor Xuanzong of Tang once said, 'Pei Xiu is truly a Confucian scholar.' He usually did not drink alcohol or eat meat, and wrote tens of thousands of words about Buddhism.
His 'Preface to the Various Commentaries on Chan Source by Guifeng' says: The Chan master collected various works of the Chan school and the Teaching school, compiled them into the Chan Canon, and wrote a general preface. Pei Xiu said, 'There has never been such a thing.' Since the Tathagata appeared in the world, he established teachings according to circumstances, and the Bodhisattvas were born in response to the times, prescribing medicine according to the illness. Therefore, the teachings of an era created two kinds of Dharma gates, deep and shallow. The One True Mind expounded the differences between the nature and characteristics. Bodhisattvas Asvaghosa (馬鳴) and Nagarjuna (龍樹) both promoted the taming of...
說而空性異宗。能秀二師俱傳達磨之心而頓漸殊稟。天臺專依三觀。牛頭無有一法。江西舉體全真。荷澤直指知見。其他空有相破。真妄相攻。反奪順取。密指顯說。故西域中夏其宗實繁。良以病有千源藥生多品。投機隨器不得一同。雖俱為證悟之門。儘是正真之道。然諸宗門下通少局多。故數十年來師法益壞。以承稟為門戶。各自開張。以經論為戈矛。互相攻擊。情隨函矢而遷變。法逐人我以高低。是非紛拏莫能辨㭊。則曏者世尊菩薩諸方教宗。適足以起諍後人。增煩惱病。何利益之有哉。圭峰禪師久而嘆曰。予丁此時。不可默矣。於是以如來三種教義。印禪宗三種法門。融瓶槃釵釧為一金。攪酥酪醍醐為一味。振綱領而舉者皆順。據會要而來者同趨。尚恐學者之難明也。又復直示宗源之本末。真妄之和合。空性之隱顯。法義之差殊。頓漸之同異。遮表之回互。權實之淺深。通局之是非。莫不提耳而告之。指掌而示之。顰呻以吼之。柔和以誘之。乳而藥之。恐性命之夭殤也。保而護之。念水火之漂焚也。揮而散之。悲斗諍之牢固也。大明不能破長夜之昏。慈父不能保身後之子。若吾師者捧佛日而委曲回照。疑曀盡除。順佛心而橫亙大悲。窮劫蒙益。是則世尊為闡教之主。吾師為會教之人。本末相符。遠近相照。可謂
畢一代時教之能事矣。或曰。自如來滅后未嘗大都而通之。今一旦違宗趣而不守。廢關防而不據。無乃乖秘藏密契之道乎。答曰。佛於法華經涅槃會上亦以融為一味。但味者不覺。故涅槃經云。迦葉菩薩曰。諸佛有密語而無密藏。世尊讚歎曰。如來之言開發顯露清凈無翳。愚人不解謂之秘藏。智者了達則不名藏。此其證也。故王道興則外戶不閉而守在夷狄。佛道備則諸法總持而防在外魔。不當復執情攘臂于其間也。嗚呼。後學當取信於佛。無取信於人。當取證於本法。無取證於未習。能如是則可以報圭峰之劬勞德矣。
論曰。唐拾遺稱休執政六年。一日宣宗在便殿。休入見從容以立皇儲為請。宣宗徐搖首曰。如卿請。朕便是閑人也。休以此忤。肯丐外任。乃以平章事出鎮巨藩。閱十餘年而薨。及史氏稱休為人醞籍操守嚴正進止雍閑。宣宗嘗曰休真儒者。此蓋涉世之影跡也。至於淹貫六藝。洞徹教乘。具正法眼。則天下之美萃於一人。而古今無與比者。當時唯龐居士具宗眼而純提向上。休則潤以文雅而光輔宗門。若其圓覺經．法界觀二序。並勸發菩提心文。後世雖有作者。無能過矣。是二公者。議其地位。則第八無相無功用福智皆報得者歟。
咸通十四年三月庚午。詔兩街僧于鳳翔法門寺迎佛骨。於是以金
【現代漢語翻譯】 現代漢語譯本：這已經是一代人所能做到的極致了。有人問：『自從如來佛涅槃后，從未有人大規模地融會貫通各宗派。現在一旦違背宗派宗旨而不堅守，廢棄關卡防衛而不據守，這難道不是違背了秘藏密契的教義嗎？』回答說：『佛在《法華經》和《涅槃經》的法會上，也曾將各宗派融為一體。只是那些執著于表象的人沒有覺察到。所以《涅槃經》中迦葉菩薩說：『諸佛有方便之語，而沒有秘密的教藏。』世尊讚歎說：『如來的言語，開發顯露，清凈沒有遮蔽。愚昧的人不理解，就認為是秘藏；智慧的人通達了，就不稱為藏。』這就是證明。所以王者之道興盛，就不需要關閉外面的門戶，而將防守放在邊遠的民族；佛道完備，就能夠總持一切法，而將防備放在外在的邪魔。不應當再執著于情見，揮舞手臂，阻撓其中。』唉！後來的學習者應當相信佛，不要相信人；應當從根本的佛法中求證，不要從沒有學習過的東西中求證。能夠這樣，就可以報答圭峰禪師的辛勤勞作之恩德了。
評論說：唐朝的拾遺陳休，執政六年。有一天，宣宗在便殿，陳休入見，從容地請求確立皇儲。宣宗慢慢地搖頭說：『如果按照你說的做，朕就成了閑人了。』陳休因此觸怒了皇帝，請求外任。於是被任命為平章事，出鎮重要的藩鎮。十多年後去世。等到史官評論陳休為人溫和有涵養，操守嚴正，進退雍容閒雅。宣宗曾經說陳休是真正的儒者。這大概是他在世俗中的表現。至於他精通六藝，洞徹佛教教義，具備正法眼，那麼天下的美德都集中在他一個人身上，古往今來沒有人可以相比。當時只有龐居士具備宗門眼，純粹地提倡向上。陳休則用文雅來潤飾，光大輔助宗門。至於他的《圓覺經序》、《法界觀序》和《勸發菩提心文》，後世雖然有作者，沒有能夠超過他的。這兩位，如果評論他們的地位，大概是第八地無相無功用，福德和智慧都是報得的菩薩吧。
咸通十四年三月庚午，皇帝下詔，讓兩街的僧人在鳳翔府的法門寺迎請佛骨。
【English Translation】 English version: This is the best that one generation could achieve. Someone asked: 'Since the Nirvana of Tathagata (如來), no one has ever comprehensively integrated all schools of thought on a large scale. Now, once we violate the tenets of the schools and fail to uphold them, abandon the defenses and fail to guard them, isn't this contrary to the doctrines of the secret teachings and esoteric agreements?' The answer is: 'The Buddha, in the Dharma Assembly of the Lotus Sutra (法華經) and the Nirvana Sutra (涅槃經), also integrated all schools into one flavor. It's just that those who are attached to appearances did not perceive it. Therefore, in the Nirvana Sutra, Bodhisattva Kashyapa (迦葉菩薩) said: 'The Buddhas have expedient words, but no secret teachings.' The World-Honored One praised: 'The words of the Tathagata (如來) are developed and revealed, pure and without obscuration. The foolish do not understand and consider them secret teachings; the wise understand and do not call them hidden.' This is the proof. Therefore, when the way of the king flourishes, there is no need to close the outer doors, and defense is placed among the distant peoples; when the Buddha's way is complete, one can uphold all dharmas and place defense against external demons. One should no longer cling to emotional views, wave one's arms, and obstruct it.' Alas! Later learners should believe in the Buddha, not in people; they should seek proof from the fundamental Dharma, not from things they have not learned. If one can do this, one can repay the diligent labor and virtue of Zen Master Guifeng (圭峰) .
It is commented: During the Tang Dynasty, Chen Xiu (陳休), the Remonstrating Official, served in the government for six years. One day, Emperor Xuanzong (宣宗) was in the private hall, and Chen Xiu entered to see him, calmly requesting the establishment of a crown prince. Emperor Xuanzong slowly shook his head and said: 'If I do as you say, I will become an idle person.' Chen Xiu offended the emperor because of this and requested an external appointment. Thus, he was appointed as a Chancellor and sent to govern an important border town. He died more than ten years later. When the historians commented on Chen Xiu, they said that he was gentle and cultivated, with strict integrity, and his demeanor was graceful and leisurely. Emperor Xuanzong once said that Chen Xiu was a true Confucian. This was probably his performance in the secular world. As for his mastery of the Six Arts, his thorough understanding of Buddhist teachings, and his possession of the Eye of the True Dharma, then all the virtues of the world were concentrated in one person, and no one in ancient or modern times could compare to him. At that time, only Layman Pang (龐居士) possessed the eye of the Zen school and purely advocated upward progress. Chen Xiu then used elegance to embellish and glorify the Zen school. As for his prefaces to the Perfect Enlightenment Sutra (圓覺經) and the Contemplation on the Dharmadhatu (法界觀), and his Exhortation to Arouse the Bodhi Mind, although there were authors in later generations, none could surpass him. These two, if we comment on their status, are probably Bodhisattvas of the Eighth Ground, without form or effort, whose blessings and wisdom are all obtained as retribution.
In the fourteenth year of Xiantong (咸通), on the day of Gengwu in the third month, the emperor issued an edict ordering the monks of the two streets to welcome the Buddha's bone relic at Famen Temple (法門寺) in Fengxiang Prefecture (鳳翔府).
銀為剎。珠王為帳。孔鷸周飾之。小者尋丈。高者倍之。刻檀為檐柱。陛墄涂黃金。每一剎數百人舉之。香輿前後系道綴玉瑟瑟。幡蓋殊彩以為幢旌。費不貲限。以四月八日至京師。彩觀夾道。天子御安福門樓迎拜。引入內道場。三日後出京城諸寺。詔賜兩街僧金帛。京師耆老及見元和事者悉厚賜。所過卿聚皆裒土為剎。相望於途。光景晝見。京城高貲相與集大衢。作繒臺縵闕。注水銀為池。金玉為樹。集桑門。羅像設。考鼓鳴螺繼日夜。下詔曰。朕以寡德纘承洪業十有四年。頃值寇興王師未息。朕憂勤在位愛育生靈。遂尊崇釋教。至重玄門迎請真身。為百姓祈福。今觀睹之眾隘塞路岐。載念狴牢寢興在慮。嗟我黎人陷於刑辟。況漸當暑毒繫於螺紲。京幾及天下諸州府見禁囚遞減死一等。
明年四月詔送佛骨歸於鳳翔。都人耆耋辭餞皆嗚咽流涕。
新史贊曰。人之惑怪神也甚哉。若佛者特西域一槁人耳。裸頂露足以乞食自資。臞辱其身。屏營山樊。行一概之苦本。無求於人。徒屬稍稍從之。然其言荒茫漫靡夷幻變現。善推不驗無實之事。以鬼神死生貫為一條。據之不疑。掊嗜慾。棄親屬。大抵與黃老相出入。至漢十四葉書入中國。跡夫生人之情以耳目不際為奇。以不可知為神。以物理之外為畏。以變化無
【現代漢語翻譯】 現代漢語譯本：用銀子做佛塔（剎，指佛塔）。用珍珠之王做帷帳。用孔雀翎毛（孔雀，即孔雀；鷸，應為翠羽，指翠鳥的羽毛）來周密地裝飾它。小的佛塔有八尺長寬，高的佛塔是它的兩倍。用雕刻過的檀木做檐柱，臺階塗上黃金。每一座佛塔都需要數百人抬舉。香車前後用絲帶連線，綴滿玉石，發出瑟瑟的聲音。各種顏色的幡和傘蓋作為旗幟。花費沒有限制。在四月八日到達京師。彩色的觀禮臺夾道而立。皇帝在安福門樓迎接跪拜。將佛骨引入內道場。三天後，佛骨被送到京城各寺廟。皇帝下詔賞賜兩街的僧人金銀綢緞。京城的老人們以及見過元和年間迎佛骨事件的人都得到了豐厚的賞賜。所經過的地方，官員們都堆土為臺，作為佛塔，在道路上遙遙相望，光彩奪目，如同白晝。京城富戶們一起聚集在主要街道上，搭建用絲綢做成的臺榭和帷幕。注入水銀作為池塘，用金玉做成樹木。聚集僧人，陳列佛像。敲擊鼓和吹奏海螺的聲音日夜不停。皇帝下詔說：『朕以寡德繼承大業已經十四年。近來遇到寇賊興起，軍隊尚未平息。朕憂慮勤勉地在位，愛護百姓。因此尊崇佛教，極其重視玄門，迎請佛的真身，為百姓祈福。現在觀看的人群擁擠堵塞道路。考慮到監獄中的囚犯，朕寢食難安。可憐我的百姓身陷刑罰。況且漸漸進入暑熱時節，囚犯被束縛在枷鎖之中。京城以及天下各州府的囚犯，遞減死刑一等。』 第二年四月，皇帝下詔將佛骨送回鳳翔。都城的老人們送別時都嗚咽流淚。 新史評論說：『人們迷惑于怪異神靈真是太厲害了。所謂的佛，不過是西域的一個貧苦之人罷了。光著頭，赤著腳，靠乞討為生。使自己的身體瘦弱受辱，隱居在山林之中。實行一種普遍的苦行，不向人索取什麼。門徒漸漸地跟隨他。然而他的言論荒誕虛妄，變化莫測。善於推演無法驗證、沒有實際的事情。用鬼神和生死貫穿成一條理論。相信它而不懷疑。拋棄嗜慾，拋棄親屬。大體上與黃老學說相近。到了漢朝第十四代，佛教典籍傳入中國。考察人們的情感，認為耳目不能接觸到的事物是奇異的，認為不可知的事物是神秘的，認為物理之外的事物是可怕的，認為變化是無窮無盡的。』
【English Translation】 English version: Silver was used for the stupa (剎, refers to a stupa). King of pearls was used for the canopy. Peacock feathers (孔雀, meaning peacock; 鷸, should be翠羽, referring to kingfisher feathers) were used to decorate it meticulously. The smaller stupas were eight feet in length and width, and the taller ones were twice that size. Carved sandalwood was used for the eaves pillars, and the steps were coated with gold. Each stupa required hundreds of people to carry it. The incense carriages were connected front and back with ribbons, adorned with jade, making rustling sounds. Banners and canopies of various colors served as flags. The cost was unlimited. It arrived in the capital on the eighth day of the fourth month. Colorful viewing platforms lined the streets. The emperor greeted and bowed at the Anfu Gate tower. The Buddha's relics were brought into the inner monastery. Three days later, the Buddha's relics were sent to various temples in the capital. The emperor issued an edict to reward the monks of both streets with gold, silver, and silk. The elders of the capital and those who had witnessed the welcoming of the Buddha's relics during the Yuanhe era were all generously rewarded. Wherever it passed, officials piled up earth to form platforms as stupas, visible from afar on the roads, with dazzling light, as if it were daytime. In the fourth month of the following year, the emperor issued an edict to send the Buddha's relics back to Fengxiang. The elders of the capital wept and sobbed as they bid farewell. The new history commented: 'People are so deeply deluded by strange spirits. The so-called Buddha was just a poor man from the Western Regions. Bareheaded and barefoot, he relied on begging for a living. He made his body weak and humiliated, and lived in seclusion in the mountains. He practiced a universal asceticism, not asking anything from people. Disciples gradually followed him. However, his words were absurd and vague, and his transformations were unpredictable. He was good at deducing unverifiable and unreal things. He used ghosts, spirits, life, and death to weave a single theory. Believing in it without doubt. Abandoning desires and abandoning relatives. In general, it is similar to the teachings of Huang-Lao. By the fourteenth generation of the Han Dynasty, Buddhist scriptures were introduced into China. Examining people's emotions, they believe that things that cannot be touched by the eyes and ears are strange, that unknowable things are mysterious, that things beyond physics are fearful, and that change is endless.'
方為聖。以生而死死而復生回覆償報歆艷其間為惑。然以賤近貴遠為喜鞮譯差升不可研詰。華人之譎誕者。又攘莊周列禦寇之說佐其高層累架。騰直出其表。以無上不可加為勝妄相夸。協而唱其風。於是自天子逮庶人皆震動而奉祀之。初宰相王縉以緣業事佐代宗。始作內道場。書夜梵唄。冀禳寇戎。大作盂蘭。肖祖宗像。分供寺塔。為賤臣嘻笑。至憲宗遂迎佛骨于鳳翔。內之宮中。韓愈指言其弊。帝怒。竄愈瀕死。憲亦弗克天年。幸福而禍無。乃左乎懿宗不君精爽奪迷。復蹈前車而覆之。興哀無知之場。丐疵百解之胾。以死自誓。無有顧籍流涕拜伏。雖事廟上帝無以進焉。屈萬乘之貴。自等於古胡數。千載而遠以身為殉。嗚呼。運痑祚殫天告之矣。懿不三月而殂。唐德之不競。厥有來哉。
論曰。甚矣宋景文公詆譭吾先師之厚也。屢欲直其辭而為之解嘲。及得大顛對退之之論。李節贈疏言之敘。凡予所欲言者。彼既言矣。故不別論。且憲懿二宗誠為崇奉太過。至於高祖沙汰二教。詔下而位移。武宗大滅釋氏。未逾歲而被禍。此亦不得不懼也。雖然真佛也者。聖凡之大本也。體與太虛等遍。用與眾庶同功。無為而無所不為。無在而無所不在。然則心外見佛而過舉之者非正見也。昧乎大本而故毀之者即自毀也。景文
斥其奉之之弊。而匿其毀之之失。豈良史之謂哉。
隆興佛教編年通論卷第二十七 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論卷第二十八
隆興府石室沙門 祖琇 撰
唐
光啟三年四月。巖頭全豁禪師示寂。師泉州人。姓柯氏。少落髮。抵長安受具。游講席。習經律。次與雪峰欽山結伴優遊禪苑。初造臨濟。值濟遷化。見仰山。才入門提起坐具雲和尚。仰山擬取拂子舉之。師曰不妨好手。次見德山。執坐具上法堂瞻視。山曰作什麼。師咄之。山曰老僧過在什麼處。師曰兩重公案。便下參堂。山曰這個阿師。稍似個行腳人。至來日上問訊。山曰阇黎什麼處學得這個虛頭來。師曰全豁終不自謾。山曰他后不得辜負老僧。雪峰在德山作飯頭。一日飯遲。德山擎缽下堂。雪峰見之曰。鐘未鳴。鼓未響。老漢向什麼處去。德山卻歸方丈。師在堂中聞之。拊掌曰。大小德山猶未會末後句在。時眾訝之。以白德山。山令侍者呼師入方丈曰。上座今日道老漢未會句在。且作么生。師即密啟其意。來日德山升堂說法竟。大眾下堂。師于堂前拊掌曰。且喜德山老人會句也。他後天下人近不得。然雖如此。只得三年。德山果如期而滅。
師居巖頭。一日上
【現代漢語翻譯】 現代漢語譯本：只斥責別人贊同的東西的弊端，卻隱瞞自己反對的東西的缺失，這難道能稱得上是好的史官嗎？
《隆興佛教編年通論》卷第二十七 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》卷第二十八
隆興府石室沙門 祖琇（Zu Xiu） 撰
唐
光啟三年四月，巖頭全豁（Yantou Quanhuo）禪師圓寂。禪師是泉州人，姓柯。年少時出家，前往長安受具足戒，遊學于講席之間，學習經律。之後與雪峰（Xuefeng）、欽山（Qinshan）結伴，優遊于禪院。最初拜訪臨濟（Linji），正值臨濟圓寂。於是拜見仰山（Yangshan），剛入門就提起坐具說：『和尚。』仰山想要拿起拂子，剛舉起來，禪師說：『不妨，真是好手段。』接著拜見德山（Deshan），拿著坐具登上法堂瞻視。德山說：『作什麼？』禪師呵斥他。德山說：『老僧哪裡有過錯？』禪師說：『兩重公案。』便下堂回到參堂。德山說：『這個阿師，稍微像個行腳僧。』到第二天，禪師前去問訊，德山說：『阇黎（Ajari，意為阿阇黎，軌範師）從哪裡學來這些虛頭？』禪師說：『全豁終究不會自欺。』德山說：『他日不得辜負老僧。』雪峰在德山處做飯頭，一日飯遲了，德山拿著缽下堂。雪峰見到后說：『鐘未鳴，鼓未響，老漢要去哪裡？』德山便回方丈。禪師在堂中聽到后，拍手說：『大小德山，猶未領會末後句。』當時眾人感到驚訝，將此事告訴德山。德山令侍者叫禪師進入方丈說：『上座今日說老漢未領會末後句，且作么生？』禪師便秘密地啟示了他的意思。第二天，德山升堂說法完畢，大眾下堂。禪師在堂前拍手說：『且喜德山老人領會末後句也，他後天下人近不得。』雖然如此，只得三年。』德山果然如期圓寂。
禪師居住在巖頭（Yantou），一日上
【English Translation】 English version: To only criticize the faults of what others uphold, while concealing the shortcomings of what one opposes—can this be called a good historian?
Longxing Buddhist Chronological Treatise, Volume 27 Supplement to the Wan (卍) New Collection, Volume 75, No. 1512, Longxing Chronological Treatise
Longxing Buddhist Chronological Treatise, Volume 28
Composed by Zuxiu (Zu Xiu), a Shramana (monk) of Shishi (Stone Chamber) Monastery in Longxing Prefecture
Tang Dynasty
In the fourth month of the third year of Guangqi, Chan Master Yantou Quanhuo (Yantou Quanhuo) passed away. The master was a native of Quanzhou, with the surname Ke. He left home at a young age, went to Chang'an to receive the full precepts, and studied among the lecturing assemblies, learning the sutras and Vinaya (rules of discipline). Later, he and Xuefeng (Xuefeng) and Qinshan (Qinshan) became companions, leisurely wandering in the Chan monasteries. He first visited Linji (Linji), but Linji had just passed away. Then he visited Yangshan (Yangshan), and as soon as he entered the door, he raised his sitting cloth and said, 'Venerable.' Yangshan intended to take the whisk and raised it. The master said, 'No harm, a good hand indeed.' Next, he visited Deshan (Deshan), holding his sitting cloth and looking around the Dharma hall. Deshan said, 'What are you doing?' The master rebuked him. Deshan said, 'Where did the old monk err?' The master said, 'A double case.' Then he went down from the hall and returned to the meditation hall. Deshan said, 'This Ajari (Ajari, meaning Acharya, a teacher of conduct) is somewhat like a wandering monk.' The next day, the master went to inquire, and Deshan said, 'Where did you learn these empty tricks, Ajari?' The master said, 'Quanhuo will never deceive himself.' Deshan said, 'Do not let the old monk down in the future.' Xuefeng was working as a cook at Deshan's place. One day, the meal was late, and Deshan came down from the hall with his bowl. Xuefeng saw him and said, 'The bell has not rung, the drum has not sounded, where is the old man going?' Deshan then returned to his room. The master heard this in the hall and clapped his hands, saying, 'Great Deshan, still has not understood the last phrase.' At that time, the crowd was surprised and told Deshan about it. Deshan ordered the attendant to call the master into his room and said, 'Today, the venerable said that the old monk has not understood the last phrase, so what is it?' The master then secretly revealed his meaning. The next day, after Deshan ascended the hall and finished preaching, the assembly descended from the hall. The master clapped his hands in front of the hall and said, 'Gladly, the old man Deshan has understood the last phrase, later people in the world cannot get close.' Even so, it will only be for three years.' Deshan indeed passed away as predicted.
The master lived in Yantou (Yantou). One day, he went up
堂謂眾曰。吾嘗究涅槃經七八年。睹三段文似衲僧說話。又曰。休休。有僧禮拜請益。師曰。經云。吾教意如伊字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰。吾教意如摩醯首羅劈開面門。豎亞一隻眼。此是第二段義。又曰。吾教意猶如涂毒鼓。擊一聲。遠近聞者皆喪。是第三段義。時小巖上座問如何是涂毒鼓。師以兩手按膝亞身曰韓信臨朝底。問浩浩塵中如何辨主。師曰銅沙囉哩滿盛油。問如何是道。師曰破草鞋拋向湖裡著。問古帆不掛時如何。師曰後園驢吃草。嘗謂眾曰。老漢去時。大吼一聲了去。其後中原盜起。眾皆避地。師端居自如。一日賊大至。責以無供饋。遂剚刃焉。師神色不動。大叫一聲而終。壽六十有一。後唐追諡清嚴大師。有嗣法上座羅山能。世其高風雲。
論曰。唐自乾符中巢賊首亂天下。禧宗蒙塵。往來歲無定居。及賊平。方鎮各擅其地而有之。繼以沙陀之兵再陷長安。都邑遂為丘墟。繇是李克用．李茂貞．朱全忠等爭雄競霸。侵逼王廷。皆所不忍愿聞者。吾徒此時避地巖穴跡不可見。故新舊唐史自中和至唐亡數十年間。絕無一字及釋老者。當是時天下禪宗為最盛。迨自十國割分揚行密據。江淮錢
【現代漢語翻譯】 現代漢語譯本： 堂（指說法者）對眾人說：『我曾經研究《涅槃經》（Nirvana Sutra）七八年，看到其中三段文字，很像衲僧（指雲遊僧人）說話。』又說：『休休（算了算了）。』有僧人禮拜請求開示，師父說：『經中說，我的教義就像「伊」字的三點。第一點向東方點下去，點開諸菩薩的眼睛；第二點向西方點下去，點諸菩薩的命根；第三點向上方點下去，點諸菩薩的頭頂。』這是第一段的意義。又說：『我的教義就像摩醯首羅（Maheshvara，印度教主神濕婆的別稱）劈開面門，豎起一隻眼睛。』這是第二段的意義。又說：『我的教義就像涂毒鼓（一種塗有劇毒的鼓），擊打一聲，遠近聽到的人都會喪命。』這是第三段的意義。 當時，小巖上座問：『什麼是涂毒鼓？』師父用兩手按著膝蓋，彎著身子說：『韓信（Han Xin，漢朝名將）臨朝的時候就是這樣。』問：『浩浩塵世中如何辨別主人？』師父說：『銅沙羅（一種容器）里盛滿了油。』問：『什麼是道？』師父說：『破草鞋拋向湖裡去。』問：『古帆不掛的時候如何？』師父說：『後園的驢吃草。』 師父曾經對眾人說：『我走的時候，要大吼一聲再走。』後來中原發生盜亂，眾人都逃避到其他地方，師父卻安然居住如常。一天，盜賊大舉來到，責備師父沒有供奉，於是用刀刺殺他。師父神色不動，大叫一聲而終。享年六十一歲。後唐追諡為清嚴大師。有嗣法的上座羅山能（Luoshan Neng），繼承了他的高尚風範。 評論說：唐朝自從乾符年間黃巢（Huang Chao，唐末農民起義領袖）作亂天下，僖宗（Xi Zong，唐朝皇帝）流亡在外，多年沒有固定的居所。等到賊寇平定，各地方鎮各自佔據一方。接著沙陀（Shatuo，古代民族）的軍隊再次攻陷長安（Chang'an，唐朝首都），都城變為廢墟。因此李克用（Li Keyong）、李茂貞（Li Maozhen）、朱全忠（Zhu Quanzhong）等人爭雄稱霸，侵逼王廷，這些都是我們不忍心聽到的。我們這些人在當時避難於山洞巖穴，軌跡都無法找到。所以《新唐書》和《舊唐書》中，從中和（Zhonghe，唐僖宗年號）到唐朝滅亡的數十年間，沒有一個字提到釋教和老教。當時天下禪宗最為興盛，等到十國割據，揚行密（Yang Xingmi）佔據江淮（Jianghuai），錢
【English Translation】 English version: The master said to the assembly, 'I have studied the Nirvana Sutra (Nirvana Sutra) for seven or eight years, and I have seen three passages that resemble the speech of a wandering monk (referring to wandering monks).' He also said, 'Enough, enough.' A monk bowed and asked for instruction. The master said, 'The sutra says that my teaching is like the three dots of the letter 'I'. The first dot goes down to the east, opening the eyes of all Bodhisattvas; the second dot goes down to the west, touching the life-roots of all Bodhisattvas; the third dot goes down to the top, touching the crowns of all Bodhisattvas.' This is the meaning of the first passage. He also said, 'My teaching is like Maheshvara (Maheshvara, another name for the Hindu god Shiva) splitting open his face and raising one eye.' This is the meaning of the second passage. He also said, 'My teaching is like a poisoned drum (a drum coated with deadly poison); when it is struck once, all who hear it near and far will perish.' This is the meaning of the third passage.' At that time, Senior Xiaoyan asked, 'What is the poisoned drum?' The master pressed his knees with both hands, bent his body, and said, 'It is like Han Xin (Han Xin, a famous general of the Han Dynasty) attending court.' He asked, 'How does one distinguish the master in the vast dust?' The master said, 'A copper sarala (a type of container) is filled with oil.' He asked, 'What is the Dao?' The master said, 'Throw the broken straw sandals into the lake.' He asked, 'What is it like when the ancient sail is not hoisted?' The master said, 'The donkey in the back garden eats grass.' The master once said to the assembly, 'When I go, I will let out a great roar before I go.' Later, when the Central Plains were in turmoil due to banditry, everyone fled to other places, but the master remained in his residence as usual. One day, the bandits arrived in force and rebuked the master for not providing offerings, so they stabbed him with a knife. The master remained unmoved and died with a great shout. He lived to be sixty-one years old. The Later Tang Dynasty posthumously honored him as Great Master Qingyan. His Dharma heir, Senior Luoshan Neng (Luoshan Neng), inherited his noble character. It is commented that since the time of Huang Chao's (Huang Chao, leader of the peasant uprising at the end of the Tang Dynasty) rebellion during the Qianfu era of the Tang Dynasty, Emperor Xizong (Xi Zong, Emperor of the Tang Dynasty) was in exile and had no fixed residence for many years. When the bandits were pacified, the local warlords each occupied their own territory. Then the Shatuo (Shatuo, an ancient ethnic group) army again captured Chang'an (Chang'an, the capital of the Tang Dynasty), and the capital became ruins. Therefore, Li Keyong (Li Keyong), Li Maozhen (Li Maozhen), Zhu Quanzhong (Zhu Quanzhong) and others contended for hegemony, encroaching on the royal court, all of which we could not bear to hear. We were hiding in caves and grottoes at that time, and our traces could not be found. Therefore, in the Old Book of Tang and the New Book of Tang, from the Zhonghe (Zhonghe, the reign title of Emperor Xizong of the Tang Dynasty) era to the demise of the Tang Dynasty, there is not a single word mentioning Buddhism and Taoism. At that time, the Chan sect was the most prosperous in the world, and when the Ten Kingdoms were divided, Yang Xingmi (Yang Xingmi) occupied Jianghuai (Jianghuai), Qian
镠據浙。王審知據閩。劉隱據廣。馬殷據楚。王建據蜀。高季興據荊峽。以至李昪繼江淮。孟知祥繼蜀。劉旻繼漢而據幽並。皆傾城竭力歸奉大教。以悅民心茍延其祚。雖然彼武夫悍卒乘時僭叛。素不知書。復無勛德在民。必再世而後淫侈荒縱。迭相戮辱而覆其邦。斷無一可稱者。特南唐好文。錢氏循理而已。凡十國者。七在唐歷垂三十年。而朱全忠始受唐禪。建都大梁。閱五朝八姓十有三君。謂之五代五十三年。合唐末亂罹凡八九十載。可謂薄福鮮德之世。唯戰爭殺伐為事。文章德行禮義廉恥喪滅幾盡。唯吾屬有所謂大溈．黃檗．洞山．云居．雪峰．玄沙．雲門．鼓山。若此類。學徒常數千百人。而深禪妙句膾灸古今。高風異行照映天人。軌跡具在不可誣也。然則沙門處亂世操立如此。故一時良善得以依歸。矧當治世 聖化養育者耶。自是略著禪門五宗而不及世俗云。
大順二年。仰山慧寂禪師示寂。師韶州懷化人。初謁溈山。祐禪師問。汝是有主沙彌無主沙彌。曰有主。曰在什麼處。師從西過東立。祐知是異人便垂開示。師問如何是真佛住處。祐曰。以思無思之妙。返思靈𦦨之無窮。思盡還源。性相常住。事理不二。真佛如如。師于言下頓悟。自此執侍十有五載。凡有言句皆為後世宗范。一日師問溈山曰。
【現代漢語翻譯】 現代漢語譯本： 镠據浙（指劉镠佔據浙江）。王審知據閩（指王審知佔據福建）。劉隱據廣（指劉隱佔據廣東）。馬殷據楚（指馬殷佔據楚地）。王建據蜀（指王建佔據蜀地）。高季興據荊峽（指高季興佔據荊峽地區）。以至李昪繼承江淮，孟知祥繼承蜀地，劉旻繼承漢而佔據幽州和并州。他們都傾盡城池的力量來歸奉佛教，以此取悅民心，茍且延續他們的統治。雖然這些武夫悍卒趁著時勢僭越叛亂，向來不讀書，又沒有功勛德行在百姓心中，必定在第二代之後就變得淫靡奢侈、荒唐放縱，互相殘殺侮辱，最終覆滅他們的國家。這些人中沒有一個值得稱道的，只有南唐比較愛好文章，錢氏能夠遵循常理罷了。總共這十個國家，有七個存在於唐朝末年，歷時將近三十年，而朱全忠才接受唐朝的禪讓，在（建都）大梁。經歷了五個朝代，八個姓氏，十三個君主，這被稱為五代，共五十三年。加上唐朝末年的戰亂，總共經歷了八九十年。可以說是薄福寡德的時代，只以戰爭殺戮為事，文章德行、禮義廉恥幾乎喪失殆盡。只有我們這些禪宗門下，有所謂的大溈、黃檗、洞山、云居、雪峰、玄沙、雲門、鼓山這些宗派。學徒常常有數千百人，他們精深的禪理和妙語佳句，為古今所稱道，高尚的品格和奇異的行為，照耀著人天。他們的軌跡都還在，是不可否認的。如此說來，沙門在亂世中能夠保持這樣的操守，所以一時的善良之人都能夠依靠歸附。更何況是在太平盛世，受到聖明的教化和養育呢？這裡只是簡略地記載了禪門五宗的事情，而沒有涉及世俗的事情。
大順二年，仰山慧寂禪師圓寂。慧寂禪師是韶州懷化人。當初拜見溈山祐禪師。祐禪師問：『你是有主的沙彌，還是無主的沙彌？』慧寂禪師回答說：『有主的。』祐禪師問：『主在什麼地方？』慧寂禪師從西邊走到東邊站立。祐禪師知道他是不同尋常的人，於是就對他進行開示。慧寂禪師問：『什麼是真佛的住處？』祐禪師說：『用思考又好像沒有思考的玄妙，反過來思考靈覺的無窮無盡。思考到了盡頭，迴歸本源，自性與現象就永遠存在。事和理是不二的，真佛就是如如不動的。』慧寂禪師在聽了這些話后，立刻頓悟。從此以後，侍奉溈山禪師十五年。所有他說過的話，都成為後世的典範。有一天，慧寂禪師問溈山禪師：
【English Translation】 English version: Liu Ju Zhe (Liu Ju occupying Zhejiang). Wang Shenzhi Ju Min (Wang Shenzhi occupying Fujian). Liu Yin Ju Guang (Liu Yin occupying Guangdong). Ma Yin Ju Chu (Ma Yin occupying Chu). Wang Jian Ju Shu (Wang Jian occupying Shu). Gao Jixing Ju Jingxia (Gao Jixing occupying Jingxia area). As for Li Bian succeeding Jianghuai, Meng Zhixiang succeeding Shu, and Liu Min succeeding Han and occupying You and Bing. They all devoted the strength of their cities to reverently serve Buddhism, in order to please the people's hearts and prolong their rule. Although these military men and reckless soldiers took advantage of the times to usurp and rebel, they never studied books, and had no meritorious deeds in the hearts of the people. They were bound to become licentious and extravagant, indulging in debauchery after the second generation, killing and humiliating each other, and eventually destroying their countries. None of these people are worthy of praise, except that the Southern Tang Dynasty was fond of literature, and the Qian family was able to follow reason. Among these ten countries, seven existed in the late Tang Dynasty, lasting nearly thirty years, and Zhu Quanzhong only accepted the abdication of the Tang Dynasty and established his capital in Daliang. He went through five dynasties, eight surnames, and thirteen rulers, which is called the Five Dynasties, totaling fifty-three years. Adding the chaos at the end of the Tang Dynasty, it lasted for eighty or ninety years. It can be said to be an era of little fortune and virtue, only engaging in war and killing. Literature, virtue, propriety, righteousness, and shame were almost completely lost. Only we, the Chan sect, have the so-called Dawei, Huangbo, Dongshan, Yunju, Xuefeng, Xuansha, Yunmen, and Gushan sects. The disciples often number in the thousands, and their profound Chan principles and wonderful sayings are praised by ancient and modern people. Their noble character and extraordinary deeds illuminate humans and gods. Their traces are still there and cannot be denied. Thus, the monks were able to maintain such integrity in a chaotic world, so that the good people of the time could rely on them. How much more so in a peaceful and prosperous age, receiving enlightened teachings and nurturing? This is just a brief record of the five schools of Chan Buddhism, without mentioning secular matters.
In the second year of Dashun, Chan Master Yangshan Huiji passed away. Chan Master Huiji was from Huaihua, Shaozhou. He initially visited Chan Master Weishan You. Chan Master You asked: 'Are you a novice monk with a master or without a master?' Chan Master Huiji replied: 'With a master.' Chan Master You asked: 'Where is the master?' Chan Master Huiji walked from west to east and stood still. Chan Master You knew that he was an extraordinary person, so he gave him instructions. Chan Master Huiji asked: 'What is the dwelling place of the true Buddha?' Chan Master You said: 'Use the subtlety of thinking without thinking, and reflect on the infinite of spiritual awareness. When thinking reaches its end, return to the source, and the nature and phenomena will always exist. Matter and principle are not two, and the true Buddha is thus unmoving.' Chan Master Huiji immediately attained enlightenment upon hearing these words. From then on, he served Chan Master Weishan for fifteen years. All his words became models for later generations. One day, Chan Master Huiji asked Chan Master Weishan:
和尚浮漚識近來寧未。溈山云我無來經五年也。仰曰。若恁么。和尚如今身前應普超三昧頂。溈山云未在。仰曰性地浮漚尚寧。然燈身前何故未。溈山云。理則如是。我未敢保任。仰曰如何是未敢保任處。溈山云汝莫口解脫汝。豈不聞安秀二師被則天試入水。始知有長人。到這裡。鐵佛也須汗出。寂子。汝大須修行。莫終日口密。及領眾住王莽山。一日禪床陷入地中。地神告以此山不任和尚居止。東南有大仰山。乃人間福地。遂遷止仰山。示眾曰。汝等諸人各自迴光返照。莫記吾言。汝無始劫來背明投暗。妄想根深卒難頓拔。所以假設方便奪汝粗識。如將黃葉止啼。有什麼是處。亦如人將百種貨物與金寶作一鋪貨賣。祇擬輕重來機。所以道。石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠糞。我亦拈與他。來覓真金。我亦拈與他。時有僧問。鼠糞即不要。請和尚真金。師云。嚙鏃擬開口。驢年亦未會。師云。索喚則有交易。不索喚則無。我若說禪宗。身邊要一人相伴亦無。豈況五百七百眾耶。我若東說西說。則爭頭向前採拾。如將空拳誑小兒。都無實處。我今分明向汝說聖邊事。且莫將心湊泊。但向自己性海如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本不愁其末。他時後日自具去在。
【現代漢語翻譯】 現代漢語譯本： 僧人浮漚最近是否來過？溈山（Weishan，人名）說：『我沒有來已經五年了。』仰山（Yangshan，人名）說：『如果這樣，和尚如今在你身前應該已經完全超越了三昧的頂峰。』溈山說：『還未達到。』仰山說：『性地的浮漚尚且安定，燃燈（燃燈佛，佛教中的過去佛）身前為何還未達到？』溈山說：『道理上是這樣，但我還不敢保證。』仰山說：『什麼是未敢保證之處？』溈山說：『你不要光用嘴說解脫。你難道沒聽說安秀（Anxiu，人名）二位禪師被則天（武則天，中國歷史上唯一的女皇帝）測試入水，才知道有真正有能力的人。到了這裡，鐵佛也必須流汗。寂子（Jizi，人名），你必須好好修行，不要整天只是口頭上的秘密。』 後來仰山帶領僧眾住在王莽山（Wangmang Mountain，地名），有一天禪床陷入地中，地神告訴他這座山不適合和尚居住，東南方有大仰山（Dayang Mountain，地名），是人間福地。於是仰山遷居到仰山，向大眾開示說：『你們這些人各自反省自己，不要記住我的話。你們從無始劫以來背離光明投向黑暗，妄想根深蒂固難以立刻拔除。所以假設方便法門，奪取你們粗淺的認識，就像用黃葉來哄小孩停止哭泣，有什麼實際用處呢？也像有人用各種貨物和金銀珠寶一起做成一個店舖來賣，只是想根據輕重來隨機應變。所以說，石頭（石頭希遷，禪宗大師）是真金鋪，我這裡是雜貨鋪。有人來找老鼠屎，我也給他老鼠屎；有人來找真金，我也給他真金。』 當時有僧人問：『老鼠屎我不需要，請和尚給我真金。』仰山說：『想咬斷箭鏃卻要張開嘴，即使等到驢年也學不會。』仰山說：『索取呼喚就有交易，不索取呼喚就沒有。如果我說禪宗，身邊連一個相伴的人都沒有，更何況五百七百人呢？如果我東說西說，你們就會爭先恐後地採拾，就像用空拳頭欺騙小孩子，都沒有實際的東西。我現在分明地向你們說聖人的事情，且不要用心去湊合，只要向自己的性海如實地修行，不需要三明六通（佛教中的神通）。為什麼呢？因為這是聖人末端的事情。現在且要認識心性，通達根本。只要得到根本，不愁沒有末端，將來自然會具備。』
【English Translation】 English version: Monk Fúōu (浮漚, name) asked, 'Has he been here recently?' Weishan (溈山, personal name) said, 'I haven't been here for five years.' Yangshan (仰山, personal name) said, 'If that's the case, then the master should have completely surpassed the peak of samadhi right before you.' Weishan said, 'Not yet.' Yangshan said, 'The floating foam of the nature-ground is still stable, why hasn't it been reached before Dīpankara (燃燈, Dīpankara Buddha, a past Buddha in Buddhism)?' Weishan said, 'The principle is like that, but I dare not guarantee it.' Yangshan said, 'What is the place where you dare not guarantee?' Weishan said, 'Don't just talk about liberation. Haven't you heard that the two masters Anxiu (安秀, personal name) were tested by Empress Zetian (則天, Wu Zetian, the only female emperor in Chinese history) by entering the water, and only then did they know there were truly capable people. When you get here, even the iron Buddha must sweat. Jizi (寂子, personal name), you must cultivate diligently and not just keep secrets all day long.' Later, Yangshan led the monks to live in Wangmang Mountain (王莽山, place name). One day, the meditation bed sank into the ground, and the earth god told him that this mountain was not suitable for monks to live in, and that Dayang Mountain (大仰山, place name) in the southeast was a blessed land for humans. So Yangshan moved to Yangshan and instructed the public, 'All of you should reflect on yourselves and not remember my words. Since beginningless kalpas, you have turned away from the light and plunged into darkness. Delusional thoughts are deeply rooted and difficult to eradicate immediately. Therefore, I assume expedient means to take away your superficial knowledge, just like using yellow leaves to stop a child from crying, what practical use is there? It's also like someone using various goods and gold and silver treasures to make a shop to sell, just wanting to adapt to the situation according to the weight. Therefore, it is said that Shitou (石頭希遷, Shitou Xiqian, a Zen master) is a real gold shop, and my place is a grocery store. If someone comes to look for rat droppings, I will also give him rat droppings; if someone comes to look for real gold, I will also give him real gold.' At that time, a monk asked, 'I don't want rat droppings, please give me real gold.' Yangshan said, 'Wanting to bite off the arrowhead but opening your mouth, you won't learn it even in the year of the donkey.' Yangshan said, 'If you ask and call, there will be a transaction; if you don't ask and call, there will be none. If I talk about Zen, I won't even have one person to accompany me, let alone five or seven hundred people? If I talk east and west, you will rush to pick it up, like deceiving a child with an empty fist, there is nothing real. Now I clearly tell you about the affairs of the saints, and don't try to match them with your mind, just cultivate truthfully towards your own nature-sea, you don't need the three insights and six supernatural powers (三明六通, supernatural powers in Buddhism). Why? Because this is the end of the saints' affairs. Now you must recognize the mind and understand the root. As long as you get the root, you don't have to worry about the end, and you will naturally have it in the future.'
若未得本。縱饒將情學他亦不得。豈不見溈山和尚道。凡聖情盡。體露真常。事理不二。即如如佛。師因歸溈山省覲。祐問。子既稱善知識。爭辨得諸方來者知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見諸方僧來便豎起拂子問伊。諸方還說這個不說。又云這個且置。諸方老宿意作么生。祐嘆曰此是從上宗門中爪牙。祐問。大地眾生業識茫茫無本可據。子作么生知他有之與無。師曰慧寂有驗處。時有一僧從面前過。師召云阇黎。僧曰首。師曰。和尚。這個便是業識茫茫無本可據。祐曰此是師子一滴乳能散六斛驢乳。鄭愚相公問不斷煩惱而入涅槃時如何。師豎起拂子。公云入之一字不要亦得。師云入之一字不為相公。師問雙峰。師弟近日見處如何。對曰。據某甲見處。實無一法可當情。師曰汝解猶在境。雙峰曰。某甲只如此。師兄如何。師曰汝豈無能知無一法當情者。溈山聞云。寂子一句。疑殺天下人。僧問禪宗頓悟畢竟入門的意如何。師曰。此意極難。若是祖宗門下。大根上智一聞千悟。得大總持。此根人難得。其有根微智劣。所以古德道。若不安禪靜慮。到這裡總須茫然。僧曰除此格外還別有方便令學人得入也無。師曰。別有別無令汝心不安。汝是什麼處人。曰幽州人。曰汝還思彼
【現代漢語翻譯】 現代漢語譯本 如果自己沒有領悟根本，縱然憑藉情識去模仿他人，也是不可能領悟的。難道你沒聽過溈山和尚（Weishan, a Chan master）說：『凡夫和聖人的情識都消盡，本體就顯露出真常。事和理不二，就是如如佛。』 靈祐禪師（Lingyou, a Chan master）因為要回溈山（Weishan）探望，慧寂禪師（Huiji, the master）問：『你既然自稱是善知識（wise and virtuous friend），如何辨別各方來者是真知還是不知？是有師承還是沒有師承？是義學還是玄學？你試著說說看。』 慧寂禪師（Huiji）說：『慧寂（Huiji）有驗證的方法。只要見到各方僧人來，就豎起拂子問他們：各方還說這個不說？』 又說：『這個且放一邊，各方老宿（senior monks）的意旨是什麼？』 靈祐禪師（Lingyou）讚歎說：『這是從上宗門中的爪牙。』 靈祐禪師（Lingyou）問：『大地眾生的業識茫茫，沒有根本可以依據，你如何知道他們有還是沒有？』 慧寂禪師（Huiji）說：『慧寂（Huiji）有驗證的方法。』 當時有一個僧人從面前經過，慧寂禪師（Huiji）召喚說：『阇黎（Ajari, a respectful term for a monk）。』 僧人回答：『是。』 慧寂禪師（Huiji）說：『和尚（Heshang, a respectful term for a monk）。』 『這個』便是業識茫茫，沒有根本可以依據。 靈祐禪師（Lingyou）說：『這是師子（lion）的一滴乳，能散六斛驢乳。』 鄭愚相公（Zheng Yu, a government official）問：『不斷煩惱而入涅槃（Nirvana, the state of enlightenment）時如何？』 慧寂禪師（Huiji）豎起拂子。 鄭愚相公（Zheng Yu）說：『『入』之一字不要也可以。』 慧寂禪師（Huiji）說：『『入』之一字不是為相公（government official）而說的。』 慧寂禪師（Huiji）問雙峰（Shuangfeng, a monk）：『師弟近日的見解如何？』 雙峰（Shuangfeng）回答說：『據我所見，實在沒有一法可以符合情意。』 慧寂禪師（Huiji）說：『你的理解還在境界中。』 雙峰（Shuangfeng）說：『我只是這樣，師兄如何？』 慧寂禪師（Huiji）說：『你難道沒有能知無一法當情者？』 溈山（Weishan）聽了說：『寂子（Huiji）一句話，疑殺天下人。』 有僧人問：『禪宗頓悟（sudden enlightenment）的入門的意旨究竟如何？』 慧寂禪師（Huiji）說：『此意極難。如果是祖宗門下，大根上智的人，一聞千悟，得大總持（great dharani）。這種根器的人很難得。那些根器微弱，智慧低下的人，所以古德說：若不安禪靜慮，到這裡總須茫然。』 僧人問：『除了這個之外，還有別的方便令學人得以進入嗎？』 慧寂禪師（Huiji）說：『別有別無，令你心不安。你是什麼地方人？』 回答說：『幽州人。』 慧寂禪師（Huiji）說：『你還思念那裡嗎？』
【English Translation】 English version If one has not attained the fundamental understanding, even if one tries to imitate others with emotional understanding, it is impossible to achieve enlightenment. Haven't you heard what Weishan (a Chan master) said: 'When the emotions of ordinary beings and sages are exhausted, the essence reveals its true constancy. Matter and principle are not two, which is the Thus Come One (Tathagata, Buddha).' Master Lingyou (a Chan master) was about to return to Weishan (Weishan) to visit, Master Huiji (Huiji, the master) asked: 'Since you call yourself a wise and virtuous friend, how do you discern whether those who come from various directions truly know or do not know? Whether they have a lineage or not? Whether it is doctrinal learning or profound learning? Try to explain it.' Master Huiji (Huiji) said: 'Huiji (Huiji) has a way to verify. Whenever monks come from various directions, I raise my whisk and ask them: Do the various directions still speak of this or not?' He also said: 'Let's put this aside for now, what is the intention of the senior monks from various directions?' Master Lingyou (Lingyou) praised: 'This is the claw and tooth from the ancestral school.' Master Lingyou (Lingyou) asked: 'The karmic consciousness of all beings on earth is vast and without a fundamental basis to rely on, how do you know whether they have it or not?' Master Huiji (Huiji) said: 'Huiji (Huiji) has a way to verify.' At that time, a monk passed by, Master Huiji (Huiji) called out: 'Ajari (Ajari, a respectful term for a monk).' The monk replied: 'Yes.' Master Huiji (Huiji) said: 'Heshang (Heshang, a respectful term for a monk).' 'This' is the vast karmic consciousness without a fundamental basis to rely on. Master Lingyou (Lingyou) said: 'This is a drop of lion's (lion) milk that can dissolve six hu of donkey's milk.' Prime Minister Zheng Yu (Zheng Yu, a government official) asked: 'What is it like to enter Nirvana (Nirvana, the state of enlightenment) without ceasing afflictions?' Master Huiji (Huiji) raised his whisk. Prime Minister Zheng Yu (Zheng Yu) said: 'The word 'enter' is not necessary.' Master Huiji (Huiji) said: 'The word 'enter' is not spoken for the Prime Minister (government official).' Master Huiji (Huiji) asked Shuangfeng (Shuangfeng, a monk): 'What is your understanding recently, brother?' Shuangfeng (Shuangfeng) replied: 'According to my understanding, there is truly not a single dharma that can accord with my feelings.' Master Huiji (Huiji) said: 'Your understanding is still within the realm.' Shuangfeng (Shuangfeng) said: 'I am just like this, how about you, brother?' Master Huiji (Huiji) said: 'Don't you have the ability to know that there is not a single dharma that accords with your feelings?' Weishan (Weishan) heard this and said: 'Huiji's (Huiji) one sentence has confused everyone in the world.' A monk asked: 'What exactly is the meaning of entering the gate of sudden enlightenment (sudden enlightenment) in Chan Buddhism?' Master Huiji (Huiji) said: 'This meaning is extremely difficult. If it is from the ancestral school, a person with great roots and superior wisdom can understand a thousand things upon hearing one, and attain great dharani (great dharani). Such a person with such roots is hard to find. Those with weak roots and inferior wisdom, therefore, the ancient masters said: If you do not practice Chan meditation and contemplation, you will be completely at a loss here.' The monk asked: 'Besides this, are there any other expedient means to enable students to enter?' Master Huiji (Huiji) said: 'Whether there is or is not, it makes your heart uneasy. Where are you from?' He replied: 'Youzhou.' Master Huiji (Huiji) said: 'Do you still miss that place?'
處否。曰常思。師曰。彼處樓臺林苑人馬駢闐。汝反思思底還有許多般也無。曰某甲到這裡一切不見有。師曰。汝解猶在境。信位即是。人位即未是。據汝所解。只得一玄。得坐披衣向後自看。溈山一日復問師曰。汝向後記得人否。師曰若記只記見解。溈曰何以如此。師曰西竺般若多羅讖二千年事。至時毫髮不移。曹溪亦讖身後有難。乃至亦無爽。今時還得否。溈曰此是行通。我是自宗通。亦是禪學。未問六通。師曰。某謂見解宗通。語絕滲漏屬語密。行解照明。自辨清濁業。屬意密。某未齊曹溪與般若多羅。不敢輒記。溈山深然之。先是師預示偈曰。吾年七十七。老去是今日。任性自浮沉。兩手攀膝屈。至是兩手抱膝而逝。師之畢跡及垂讖記。具存本山實錄。
論曰。吾宗從上來。雖以妙悟通宗。抑履踐功深方能究竟大事。觀偽仰論語密意密。在乎群生日用中了無覆藏。曷足謂之密哉。蓋未了業相流動。長時滲漏。則蕩其密。唯悟宗返本絕滲離倒。觸物而真則密矣。非別有密旨也。噫。惜其宗風絕特。行高履深。後世不能永其傳。庸非上聖示跡增廣少室宗風。至於析派分燈。抑後人慕其盛而然歟。
乾寧四年。趙州從諗禪師示寂。閱歲一百二十。師曹州人。姓郝氏。落髮未具戒便造南泉。泉一見深器之
。一日問如何是道。泉云平常心是道。師曰還可趣向否。曰擬向即乖。師曰不擬如何知是道。泉云。道不屬知。不屬無知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛廓然虛豁。豈可強是非耶。師于言下大悟。自是周旋南泉之門凡二十年。次遍歷諸方。后歸北地。眾請住趙州觀音古剎。示眾曰。如明珠在掌。胡來胡現。漢來漢現。老僧有時將一枝草作丈六金身用。有時把丈六金身作一枝草用。佛是煩惱。煩惱是佛。僧問未審佛是誰家煩惱。師云與一切人為煩惱。僧云如何免行。師云用免作么。問師還入地獄否。答云老僧末上入。僧云大善知識為甚麼卻入地獄。師云。若不入。阿誰教化汝。真定師王公攜諸子入院。師坐而問曰大王會么。王云不會。師云。自少持齋今已老。見人無力下繩床。王公加禮而去。一日示眾曰。金佛不度爐。木佛不度火。泥佛不度水。真佛屋裡坐。菩提涅槃真如佛性儘是貼體衣服。亦名煩惱。不問即無煩惱。且實際理什麼處著得。一心不生萬法無咎。汝但究理坐看三二十年。若不會道。擷取老僧頭去。夢幻空華何勞把捉。心若無異萬境一如。既不從外得。更拘執作什麼。如羊相似。拾物安向口裡。老僧見藥山和尚道。有人問著。便交合取狗口。老僧亦交合卻口。師之玄言。天下推為宗門
【現代漢語翻譯】 現代漢語譯本 一日，有僧人問趙州禪師什麼是道。趙州禪師回答說：『平常心是道。』僧人問：『還可以趨向追求嗎？』趙州禪師說：『想要趨向追求就背離了。』僧人問：『不趨向追求，又如何知道是道呢？』趙州禪師說：『道不屬於知，也不屬於無知。知是妄覺，不知是無記。如果真正通達無疑之道，就好像太虛空曠虛豁，怎麼可以強行分辨是非呢？』 這僧人聽了趙州禪師的話，當下大悟。從此就在南泉普愿禪師門下參學了二十年。之後又遊歷各處。後來回到北方，眾人請他住在趙州觀音古剎。趙州禪師開示大眾說：『就像明珠在掌中，胡人來就現胡人的形象，漢人來就現漢人的形象。老僧我有時將一根草當做丈六金身來用，有時又把丈六金身當做一根草來用。佛就是煩惱，煩惱就是佛。』 有僧人問：『不知佛是誰家的煩惱？』趙州禪師說：『是與一切人為煩惱。』僧人問：『如何免除？』趙州禪師說：『用免除做什麼？』 有僧人問趙州禪師：『您還入地獄嗎？』趙州禪師回答說：『老僧我偏要入。』僧人問：『大善知識為什麼卻要入地獄？』趙州禪師說：『我不入地獄，誰來教化你們？』 真定師王公帶著兒子們來拜訪趙州禪師，趙州禪師只是坐在那裡問：『大王會嗎？』王公說：『不會。』趙州禪師說：『自少持齋今已老，見人無力下繩床。』王公更加恭敬地行禮后離開了。 有一天，趙州禪師開示大眾說：『金佛不能過爐火，木佛不能過火焰，泥佛不能過水。真佛在屋裡坐。菩提、涅槃、真如、佛性，這些都是貼身的衣服，也可以說是煩惱。不問就沒有煩惱。且說實際理地，在哪裡可以著落呢？一心不生，萬法就沒有過失。你們只要探究這個道理，坐看三二十年，如果不會道，就砍下老僧的頭去。夢幻空花，何必勞神去把捉。心如果沒有分別，萬境都是一樣的。既然不是從外面得來的，又拘泥執著做什麼呢？就像羊一樣，撿起東西就往嘴裡送。老僧我見藥山惟儼禪師說，有人問他，他就讓人家去咬狗屎。老僧我也讓人家去咬狗屎。』趙州禪師的玄妙言語，天下人都推崇為宗門。
【English Translation】 English version One day, a monk asked Zhaozhou (a Zen master, 778-897) what is the Dao (the Way, the Truth). Zhaozhou replied, 'Ordinary mind is the Dao.' The monk asked, 'Is it still possible to strive towards it?' Zhaozhou said, 'Trying to strive towards it is already a deviation.' The monk asked, 'If not striving, how can one know it is the Dao?' Zhaozhou said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is blankness. If one truly understands the Dao without doubt, it is like the vast emptiness, how can one forcibly distinguish right from wrong?' Upon hearing these words, the monk experienced great enlightenment. From then on, he studied under Nanquan Puyuan (another Zen master, 748-835) for twenty years. Afterwards, he traveled to various places. Later, he returned to the north, and the people invited him to reside at the ancient Guanyin (Avalokiteśvara) Temple in Zhaozhou. Zhaozhou addressed the assembly, saying, 'It is like a bright pearl in the palm of your hand. When a barbarian comes, it reflects a barbarian; when a Han Chinese comes, it reflects a Han Chinese. Sometimes this old monk uses a blade of grass as a sixteen-foot golden body (a Buddha statue), and sometimes he uses a sixteen-foot golden body as a blade of grass. Buddha is affliction, and affliction is Buddha.' A monk asked, 'May I ask, whose affliction is Buddha?' Zhaozhou said, 'It is the affliction for all people.' The monk asked, 'How can one be free from it?' Zhaozhou said, 'What is the use of being free from it?' A monk asked Zhaozhou, 'Will you still enter hell?' Zhaozhou replied, 'This old monk will deliberately enter.' The monk asked, 'Why does a great enlightened teacher enter hell?' Zhaozhou said, 'If I don't enter, who will teach you?' The teacher-king of Zhen Ding (a place name), along with his sons, came to visit Zhaozhou. Zhaozhou simply sat there and asked, 'Does the great king understand?' The king said, 'I do not understand.' Zhaozhou said, 'Since youth I have observed abstinence and now I am old, I am too weak to get off the rope bed when I see people.' The king bowed with even greater respect and left. One day, Zhaozhou addressed the assembly, saying, 'A golden Buddha cannot pass through the furnace, a wooden Buddha cannot pass through the fire, a clay Buddha cannot pass through the water. The true Buddha sits inside the house. Bodhi (enlightenment), Nirvana (liberation), Suchness (Tathata), Buddha-nature are all like close-fitting clothes, and can also be called afflictions. If you don't ask, there are no afflictions. Moreover, where can the actual principle be placed? If one mind does not arise, all dharmas (phenomena) are without fault. You only need to investigate this principle, sit and watch for thirty or twenty years, and if you do not understand the Dao, then cut off this old monk's head. Dreamlike illusions, why bother grasping them? If the mind has no differentiation, all realms are the same. Since it is not obtained from the outside, what is the point of clinging to it? Like a sheep, picking up things and putting them in its mouth. This old monk saw Yaoshan Weiyan (another Zen master, 751-834) say that if someone asked him, he would tell them to bite dog feces. This old monk also tells people to bite dog feces.' Zhaozhou's profound words are revered by all as the essence of the Zen school.
妙唱云。
天覆二年。云居道膺禪師示寂。師幽州玉田人。參洞山價禪師契悟宗旨。洞山深可之曰。此子已后千萬人把不住。一日問曰。昔南泉問講彌勒下生經僧云。彌勒什麼時下生。僧曰。見在天宮。當來下生。南泉云。天上無彌勒。地下無彌勒。師曰。只如天上無彌勒。地下無彌勒。未審誰與安名。洞山直得禪床震動。乃曰膺阇黎。及結庵於後洞。日感天廚奉供。洞山勉令隨方接人。遂登云居。學徒奔湊至一千五百眾。嘗示眾曰。古人云。地獄未是苦。若向此衣單下不明大事卻是最苦。汝等既在這個行流。十分去九不較多也。更著些子精彩。便是上座不屈平生行腳。不辜負叢林。古人道。欲得保任此事。須向高高峰頂立。深深海底行。方有些子氣力。汝若大事未辦。須履踐玄途。又曰。汝等師僧家發言吐氣須有來由。凡問事須識好惡尊卑良賤。信口無益。傍家到處覓相似語言。所以尋常向兄弟道。莫怪不相似。恐同學太多去。第一莫將來。將來不相似。八十老人出場屋。不是小兒戲。一言參差。千里萬里。難為收攝。直至敲骨打髓須有來由。言語如鉗夾。鉤鎖相續不斷。始得頭頭上具。物物上新。可不是精得妙底事。向道知有底人終不取次。十度擬發言。九度即休去。為什麼如此。恐怕無利益。體得底人。
【現代漢語翻譯】 現代漢語譯本： 妙唱說。
天覆二年，云居道膺禪師圓寂。道膺禪師是幽州玉田人，參學于洞山良價禪師，領悟其禪宗宗旨。洞山良價禪師非常認可他，說：『這人以後會使得千萬人無法把握。』一天，道膺禪師問道：『過去南泉普愿禪師問講《彌勒下生經》的僧人說：「彌勒菩薩什麼時候下生？」僧人回答說：「現在在兜率天宮，將來會下生。」南泉禪師說：「天上沒有彌勒，地下也沒有彌勒。」』道膺禪師說：『既然天上沒有彌勒，地下也沒有彌勒，不知是誰給安立這個名字？』洞山良價禪師聽后，震驚得從禪床上震動起來，說道：『道膺阇黎！』後來道膺禪師在後洞結庵，每天感得天廚送來食物供養。洞山良價禪師勉勵他到各地接引學人。於是道膺禪師登上云居山，學徒們蜂擁而至，達到一千五百人。他曾對大眾開示說：『古人說，地獄還不是最苦的，如果在這衣單下不明瞭生死大事，才是最苦的。你們既然在這個修行行列中，十分去掉九分也不算多。更要用些精神，才不辜負上座們平生行腳參學，不辜負叢林。古人說，想要保任這件事，必須站在高高的山頂上，深深地在海底行走，才有些氣力。你們如果生死大事沒有辦妥，必須踐行玄妙的途徑。』又說：『你們這些師僧們，發言吐氣必須有來由。凡是問事，必須知道好壞、尊卑、良賤。信口開河沒有益處。到處尋找相似的語言。所以我常常對兄弟們說，不要怪不相似，恐怕是同學太多了。第一不要將來，將來就不相似了。八十歲的老人出場屋，不是小孩子玩的遊戲。一句話說錯，就差之千里萬里，難以收拾。直到敲骨打髓，必須有來由。言語要像鉗子夾一樣，鉤鎖相連，連續不斷，才能頭頭是道，物物皆新。這可不是精妙的事。我說知道底細的人終究不會隨便。十次想要發言，九次就停止了。為什麼這樣？恐怕沒有利益。』體悟到的人啊！
【English Translation】 English version: Miaochang said:
In the second year of Tianfu (902 AD), Chan Master Daoying of Yunju passed away. The Master was a native of Yutian in Youzhou (modern-day Hebei province). He attained enlightenment under Chan Master Liangjia of Dongshan (Master Dongshan Liangjie, 807-869). Dongshan deeply approved of him, saying, 'This son will later be impossible for ten thousand people to hold back.' One day, he asked, 'In the past, Nanquan (Master Nanquan Puyuan, 748-835) asked a monk lecturing on the Maitreya Sutra (Maitreya's Descent Sutra), saying, "When will Maitreya (the future Buddha) descend?" The monk replied, "Now in the Tushita Heaven (one of the six heavens of the desire realm), he will descend in the future." Nanquan said, "There is no Maitreya in heaven, and no Maitreya on earth."』 The Master said, 'If there is no Maitreya in heaven and no Maitreya on earth, I wonder who gave him this name?' Dongshan was so shocked that he shook on his meditation bed and said, 'Daoying, the Ajari (teacher)!' Later, Daoying built a hermitage in the back cave, and daily received food offerings from the heavenly kitchen. Dongshan encouraged him to go everywhere to receive people. Thereupon, Daoying ascended Yunju Mountain (in modern Jiangxi province), and students flocked to him, reaching a congregation of one thousand five hundred. He once instructed the assembly, saying, 'The ancients said, hell is not the worst suffering; if you do not understand the great matter under this robe and bowl, that is the worst suffering. Since you are in this practice stream, it is not too much to remove nine out of ten parts. Put in more effort, and then the senior monks will not have wasted their lives traveling and studying, and will not have let down the monastery. The ancients said, if you want to maintain this matter, you must stand on the highest mountain peak and walk in the deepest seabed, then you will have some strength. If your great matter of birth and death is not settled, you must practice the profound path.' He also said, 'You monks and teachers must have a source for your words and breath. When asking about things, you must know good and bad, noble and base, good and evil. Speaking carelessly is of no benefit. Searching everywhere for similar words. Therefore, I often say to my brothers, do not blame it for being dissimilar, perhaps there are too many classmates. First, do not bring it, bringing it will be dissimilar. An eighty-year-old man entering the arena is not a child's game. One word wrong, and it is a thousand miles away, difficult to recover. Until you knock on the bones and marrow, there must be a source. Words should be like pliers, hooks and chains connected continuously, then everything will be complete and everything will be new. This is not a subtle matter. I say that those who know the bottom line will never be casual. Ten times wanting to speak, nine times stopping. Why is this? Afraid of no benefit.' Those who have realized it!
心如臘月扇。口邊直得醭出。不是汝強為任運如此。欲得恁么事。須是恁么人。既是恁么人。何愁恁么事。學佛邊事是錯用心。假饒解千經萬論。講得天華落。石點頭。亦不幹自己事。況乎其餘。有何用處。若將有限心識作無限中用。如將方木逗圓孔。多少差訛。設使攢華簇錦。事事及得。盡一切事。亦只喚作了事人。無過人。終不喚作尊貴。將知尊貴邊著得什麼物。不見從門入者非寶。捧上不成龍。知么。又曰。如好獵狗。只解尋有軌跡底。忽遇羚羊掛角。莫道跡。氣亦不識。僧問羚羊掛角時如何。師曰六六三十六。曰不會。師云。不見道無軌跡。一僧在房內看經。師隔窗問阇黎念者是什麼經。對曰維摩經。師曰不問維摩經。念者是什麼經。其僧有省。師臨終前期五日為眾開最後方便。序出世始末。眾皆愴然。至時端坐而化。後唐謚曰弘覺禪師。
論曰。洞下宗旨。較他宗尤為精密。當時諸徒如雲居之說法。如曹山之機辯。足以峻其門庭。然二公之云爲。未嘗以金鎖玄關泥牛木馬及五位三墮為專門潛授之物。後世遂以此為門風。至覺范復私設寶鏡三昧辭以尤之。嗚呼。云居云。學佛邊事是錯用心。然則今時學者用心果如何哉。
五代
敘曰。後梁朱氏篡唐。閱五朝八姓。十有三君五十三載。歐陽
【現代漢語翻譯】 現代漢語譯本： 心如臘月里的扇子，不再被需要。口邊說話都快要發黴了。這不是你勉強裝作的，而是自然而然就是這樣。想要得到那種境界，必須是那種人才行。既然是那種人，還愁達不到那種境界嗎？在學佛這件事上用心思，就是用錯了心。就算你精通千經萬論，講得天花亂墜，石頭點頭，也與你自身無關。更何況其他的呢？有什麼用處？如果用有限的心識去揣測無限的境界，就像用方形的木頭去塞圓形的孔，會有多少差錯啊。即使你才華橫溢，事事都能應付，做盡一切事情，也只能被稱為『了事人』，不過是個能幹的人而已，終究不能被稱為尊貴。要知道，尊貴之處著落在哪兒呢？沒聽說過從門進去的就不是寶貝嗎？捧上去的東西成不了龍。明白嗎？又說，像好的獵狗，只懂得尋找有軌跡的東西。忽然遇到羚羊掛角，不要說軌跡，連氣味都識別不了。有僧人問：『羚羊掛角時如何？』 師父說：『六六三十六。』 僧人說：『不會。』 師父說：『沒聽說過無軌跡嗎？』 有個僧人在房間里看經。師父隔著窗戶問：『阇黎（Ajari，梵語，意為導師）唸的是什麼經？』 回答說：『維摩經（Vimalakirti Sutra）。』 師父說：『我不問維摩經，唸經的是什麼？』 那僧人有所領悟。師父臨終前五天，為眾人開示最後的方便法門，講述自己出世的始末。眾人都很悲傷。到時，師父端坐而逝。後唐追諡為弘覺禪師。 論曰：洞下宗（Dongshan School）的宗旨，比其他宗派更為精密。當時諸位弟子，像云居（Yunju）的說法，像曹山（Caoshan）的機辯，足以使他們的門庭興盛。然而這兩位大師的言行，從未將金鎖玄關、泥牛木馬以及五位三墮作為專門私下傳授的東西。後世就用這些作為門風，甚至覺范（Juefan）還私自設立寶鏡三昧辭來批評他們。唉！云居（Yunju）說：『在學佛這件事上用心思，就是用錯了心。』 那麼現在學佛的人用心究竟是怎樣的呢？ 五代 敘曰：後梁朱氏篡奪了唐朝的政權，經歷了五個朝代八個姓氏，共有十三個君主，五十三年。歐陽（Ouyang）
【English Translation】 English version: The mind is like a fan in the twelfth month, no longer needed. The words from the mouth are almost moldy. This is not something you force, but it is naturally so. If you want to attain that state, you must be that kind of person. Since you are that kind of person, why worry about not reaching that state? To use your mind in the matter of studying Buddhism is to use it wrongly. Even if you are proficient in thousands of sutras and treatises, and you preach so well that heavenly flowers fall and stones nod, it is still irrelevant to yourself. How much more so with other things? What use are they? If you use your limited mind to fathom the infinite realm, it is like trying to fit a square peg into a round hole, how many errors will there be? Even if you are talented and can handle everything, and do all things, you can only be called a 'finisher of affairs,' just a capable person, and will never be called noble. Know that where does nobility lie? Haven't you heard that what enters through the door is not a treasure? What is presented cannot become a dragon. Do you understand? It is also said, like a good hunting dog, it only knows how to find things with traces. Suddenly encountering a羚羊(Lingyang, antelope)掛角(gua jiao, hanging its horns on a tree), not to mention the traces, it cannot even recognize the scent. A monk asked: 'What is it like when a 羚羊(Lingyang, antelope)掛角(gua jiao, hanging its horns on a tree)?' The master said: 'Six sixes are thirty-six.' The monk said: 'I don't understand.' The master said: 'Haven't you heard of no traces?' A monk was reading a sutra in his room. The master asked through the window: 'What sutra is Ajari (Ajari, Sanskrit, meaning teacher) reciting?' He replied: '維摩經(Vimalakirti Sutra).' The master said: 'I am not asking about the 維摩經(Vimalakirti Sutra), what is reciting the sutra?' The monk had an awakening. Five days before his death, the master gave his final expedient teaching to the assembly, recounting the beginning and end of his life. Everyone was saddened. When the time came, the master sat in meditation and passed away. The Later Tang Dynasty posthumously honored him as Zen Master Hongjue. Commentary: The doctrine of the 洞下宗(Dongshan School) is more precise than other schools. At that time, the disciples, such as 云居(Yunju)'s preaching and 曹山(Caoshan)'s skillful arguments, were enough to make their school prosperous. However, the words and deeds of these two masters never used 金鎖玄關(jin suo xuan guan, golden lock mysterious pass), 泥牛木馬(ni niu mu ma, mud ox wooden horse), and 五位三墮(wu wei san duo, five ranks and three falls) as things to be secretly transmitted. Later generations used these as the style of the school, and even 覺范(Juefan) privately established 寶鏡三昧辭(Baojing Sanmei Ci) to criticize them. Alas! 云居(Yunju) said: 'To use your mind in the matter of studying Buddhism is to use it wrongly.' Then what is the mind of those who study Buddhism today? Five Dynasties Preface: Zhu of the Later Liang usurped the throne of the Tang Dynasty, and went through five dynasties and eight surnames, with a total of thirteen monarchs and fifty-three years. 歐陽(Ouyang)
文忠公法春秋著為五代史。古所謂春秋作而亂臣賊子懼。然自秦漢而下。禍起蕭墻變生肘腋。君臣父子之際所不忍愿聞者。奚更不懼之多乎。予嘗以唐新舊本紀參挍。粗見文忠師仰春秋略例紀事褒貶之妙。非他史所及。因采數十端著新唐史本紀略例一篇。及得五代史。閱其自發述作之意。與予言亦頗合。然舉春秋宗王之作裁正唐史可也。以之致虛名盛禮而歆艷五代之君。不幾於枉設乎。朱全忠弒昭宗。滅唐祚。雖王莽．劉曜之惡不足以比之。及其有國。父父子子更相屠戮。不殊犬豕之死。正吾教善惡因果之效也。文忠蔑視而不取。特假春秋峨巍位號朝儀以赍之。卒無一辭深誅痛責。使後世忠良閱之。曷以泄胸中之不平乎。荊國王文公嘗嘆惜。文患不修晉書而修五代史。予之言蓋文公嘆息之意也。至於李存勖．石敬塘．劉知遠。皆突厥沙陀夷狄之種。朱全忠．郭威乃中國人。反不若三夷狄近人類也。郭威代漢。及養子世宗頗有聲。然議者概見而未之詳。
夫 大聖人出世。其威靈氣𦦨必有傍資余及焉。周顯德間軍功屢捷雄武日著。時我 宋太祖皇帝弟兄任將師。宜乎席其 天威而克勝也。且以鳳凰在殼渥注墮地。猶自絕類離倫。矧 大聖人處九四或躍之地者乎。然則郭太祖柴世宗為我 宋先驅。因人而成事者也。
【現代漢語翻譯】 現代漢語譯本： 文忠公（司馬光，字君實，謚文忠）傚法《春秋》的筆法，撰寫了《五代史》。古人說『《春秋》一成，亂臣賊子便會感到恐懼』。然而，自從秦漢以來，禍患往往發生在宮廷內部，變故產生於近在咫尺的地方。那些君臣父子之間不忍心聽聞的事情，難道還少到不足以讓他們感到恐懼嗎？我曾經將唐朝的新舊兩部本紀相互參照比較，大致可以看出文忠公學習和仰慕《春秋》的簡略事例、記載史事、褒揚善行、貶斥惡行的精妙之處，這是其他史書所不能達到的。因此，我選取了數十個例子，寫成一篇《新唐史本紀略例》。後來得到了《五代史》，閱讀了他自己闡述的寫作意圖，與我的看法頗為一致。然而，用《春秋》尊崇王室的筆法來匡正唐史是可以的，但用它來給予五代那些徒有虛名、崇尚盛大禮儀、貪圖享樂的君主，豈不是近乎于枉費心思嗎？朱全忠（後梁太祖）弒殺了昭宗（唐朝皇帝），滅亡了唐朝的國祚，即使是王莽、劉曜的罪惡也不足以與他相比。等到他建立了國家，父子之間互相殘殺，死得像豬狗一樣。這正是我們佛教所說的善惡因果報應的體現啊！文忠公輕視而不採納這些，卻特意借用《春秋》中高大威嚴的地位稱號和朝廷禮儀來加給他們，最終沒有一句深刻的譴責和痛斥，這讓後世的忠臣良將讀了之後，怎麼能夠發泄胸中的不平之氣呢？荊國王（王安石，謚文）文公曾經嘆息惋惜，認為文忠公的過失在於不修《晉書》而修《五代史》。我的這些話大概就是文公嘆息的意思啊。至於李存勖（後唐莊宗）、石敬瑭（後晉高祖）、劉知遠（後漢高祖），都是突厥沙陀這些夷狄的後代。朱全忠、郭威（後周太祖）卻是中國人，反而不如這三個夷狄更接近人類。郭威取代了後漢，以及他的養子柴榮（後周世宗）頗有政績，然而議論的人只是看到了表面，而沒有詳細地瞭解。
大聖人（指宋太祖趙匡胤）出世，他的威嚴靈氣必然會有所憑藉和影響。周朝顯德年間，軍隊屢次取得勝利，雄武之名日益顯著。當時，我的宋太祖皇帝和他的兄弟們擔任將領和統帥，這正是因為他們憑藉著上天的威勢才能夠戰勝敵人啊！況且，即使是鳳凰在蛋殼裡，或者剛從高處跌落到地上，仍然會超越同類，不同凡響。更何況是大聖人處於九四爻（易經中的一種爻位，比喻有所作為的時機）這種躍躍欲試的地位呢？既然如此，那麼郭太祖（郭威）和柴世宗（柴榮）就是為我們宋朝開路的先驅，是依靠前人的基礎而成就事業的人啊。
【English Translation】 English version: Duke Wenzhong (Sima Guang, courtesy name Junshi, posthumous title Wenzhong) emulated the style of the 'Spring and Autumn Annals' and wrote the 'History of the Five Dynasties'. The ancients said, 'When the 'Spring and Autumn Annals' is completed, rebellious ministers and villainous sons will be afraid.' However, since the Qin and Han dynasties, disasters have often occurred within the imperial court, and changes have arisen from close quarters. Are the things that ministers, rulers, fathers, and sons are unwilling to hear so few that they are not enough to make them afraid? I once compared the old and new annals of the Tang Dynasty and roughly saw the subtlety of Duke Wenzhong's learning and admiration of the 'Spring and Autumn Annals' in its concise examples, recording of historical events, praise of good deeds, and condemnation of evil deeds, which other historical books cannot achieve. Therefore, I selected dozens of examples and wrote an 'Outline of the Annals of the New Tang History'. Later, I obtained the 'History of the Five Dynasties' and read his own explanation of his writing intentions, which was quite in line with my views. However, it is acceptable to use the style of the 'Spring and Autumn Annals' to correct the history of the Tang Dynasty by honoring the royal family, but wouldn't it be almost a waste of effort to use it to give those rulers of the Five Dynasties who were merely nominally virtuous, revered grand ceremonies, and coveted pleasure? Zhu Quanzhong (Emperor Taizu of Later Liang) assassinated Emperor Zhaozong (Emperor of the Tang Dynasty) and destroyed the Tang Dynasty's national destiny. Even the evils of Wang Mang and Liu Yao are not enough to compare with him. When he established the country, fathers and sons killed each other, dying like pigs and dogs. This is precisely the manifestation of the Buddhist principle of cause and effect of good and evil! Duke Wenzhong despised and did not adopt these, but specially borrowed the lofty and majestic status titles and court rituals from the 'Spring and Autumn Annals' to bestow upon them, and ultimately there was not a single word of deep condemnation and denunciation, which makes the loyal and virtuous officials of later generations unable to vent the injustice in their hearts after reading it. King Wen of Jing (Wang Anshi, posthumous title Wen) once sighed and regretted that Duke Wenzhong's fault was in not writing the 'Book of Jin' but writing the 'History of the Five Dynasties'. My words are probably the meaning of Duke Wen's sigh. As for Li Cunxu (Emperor Zhuangzong of Later Tang), Shi Jingtang (Emperor Gaozu of Later Jin), and Liu Zhiyuan (Emperor Gaozu of Later Han), they are all descendants of the Turkic Shatuo barbarians. Zhu Quanzhong and Guo Wei (Emperor Taizu of Later Zhou) are Chinese, but they are not as close to humans as these three barbarians. Guo Wei replaced the Later Han, and his adopted son Chai Rong (Emperor Shizong of Later Zhou) had quite a few achievements, but those who commented only saw the surface and did not understand it in detail.
When a great sage (referring to Emperor Taizu of Song, Zhao Kuangyin) is born, his majesty and spiritual energy must have some reliance and influence. During the Xiande period of the Zhou Dynasty, the army repeatedly won victories, and the name of heroism became increasingly prominent. At that time, my Emperor Taizu of Song and his brothers served as generals and commanders, which was precisely because they were able to defeat the enemy by relying on the power of heaven! Moreover, even if a phoenix is in its shell or has just fallen from a height to the ground, it will still surpass its kind and be extraordinary. How much more so is a great sage in the position of 'nine-four' (a line position in the Book of Changes, a metaphor for an opportunity to make a difference) in a position of eager anticipation? Since this is the case, then Emperor Taizu of Guo (Guo Wei) and Emperor Shizong of Chai (Chai Rong) are the pioneers who paved the way for our Song Dynasty, those who accomplished their careers by relying on the foundations of their predecessors.
曾何足云哉。
後梁
開平二年五月。雪峰義存禪師示寂。師泉州人。姓曾氏。十七落髮。往幽州授具戒。綿歷禪會。緣契德山。咸通中登象骨山。雪峰創院。玄侶奔萃。懿宗賜號真覺大師。上堂。僧問。拈捶豎拂不當宗乘。和尚如何指示。師豎起拂子。其僧抱頭而出。師乃不顧。道怤問。只如古德豈不是以心傳心。師曰兼不立文字語句。怤曰。只如不立文字語句。師如何傳。師良久。怤禮拜。師曰更問我一轉豈不好。怤就和尚請一轉語頭。師曰。只恁么。唯別有商量。曰和尚恁么即得。長慶問。從上諸聖傳受一路。請師垂示。師默然。長慶禮拜而退。師莞爾而笑。
師有時謂眾曰。堂堂密密地。道怤出問曰。是什麼堂堂密密。師起立曰道什麼。怤退步而立。師垂語曰。此事得恁么尊貴。得恁么綿密。怤對曰。某甲到來數年。不聞和尚恁么示誨。師曰。我向前雖無。如今已有。莫有妨么。曰。不敢如此。和尚不已而已。師曰致使我如此。怤從此信入。因普請次。師舉溈山見色便見心語。問怤還有過也無。怤曰古人為什麼事。師曰。雖然如此。要共汝商量。曰恁么即不如道怤鋤地去。又嘗普請次。師問皎然曰。古人道。誰知席帽下。元是昔愁人。古人意作么生。皎然側戴笠子曰。這個是什麼人語。又
問曰。持經者能荷擔如來。然乃捧師向禪床上著。
一日紹卿隨師經行次。見芋葉動。師指動葉示之。卿曰某甲怕怖。師曰是汝屋裡底。怕怖什麼。紹卿從此開悟。安國弘瑫參師。師曰甚處來。曰江西。師曰什麼處見達磨。曰分明向和尚道。師曰道什麼。瑫曰什麼處去來。一日師見瑫。忽搊住云。盡大地是解脫門。把手教伊入不肯入。曰和尚怪弘瑫不得。師曰。雖然如此。爭奈皆后許多師僧何。
太原孚上座參師。禮拜訖立於座右。師才顧視。孚便下看主事。異日師見孚指日示之。孚搖手而出。師曰汝不肯我。孚曰。和尚搖頭。某甲擺尾。什麼處不肯和尚。師曰到處也須諱卻。一日眾僧晚參。師在中庭臥。孚曰。五州管內。只有這和尚較些子。師便起去。
師居閩川四十餘年。法席之盛卓冠天下。常不下一千五百眾。臨終出遊籃田。莫歸浴畢。中夜示寂。壽八十有七。
十一月。玄沙師備禪師示寂。師少為漁家子。年甫三十始出家具戒。習頭陀行。與雪峰師資道契。雪峰每嘆曰。備頭陀再來人也。閱楞嚴經發明心地。由是應機敏捷。與修多羅冥契。諸方玄學者有所未決。必從之請益。師上堂時久。眾謂不說法。一時各歸。師乃呵之曰。看總是一樣底。無一個有智慧。但見我開兩片皮盡來簇著
。覓言語意度。是我真實為他。卻總不知。看恁么大難大難。十方諸佛把汝向頂上著。不敢錯誤著一分子。只道此事唯我能知。會么。如今相紹繼。盡道承釋迦。我道釋迦與我同參。汝道參阿誰。會么。汝今欲得出他五蘊身田主宰。但識取汝秘密金剛體。古人向汝道圓成正遍遍周沙界。我今少分為汝。智者可以譬喻得解。汝見此閻浮提日么。世間人所作興營養身活命種種作業。莫非承他日光成立。只如日體還有多般及心行么。還有不周遍處么。欲識此金剛體亦如是。只如今山河大地十方國土色空明暗及汝身心。莫非盡承汝圓成威光所現。直是天人群生類所作業次受生果報有性無情。莫非承汝威光。乃至諸佛成道成果接物利生。莫非盡承汝威光。只如金剛體還有凡夫諸佛么。有汝心行么。不可道無便當去。汝既有如是奇特。會么。努力珍重。
師初住梅溪。后居玄沙。一時天下叢林海眾皆望風欽服。閩師王公待以師禮。學徒垂千人。室戶不閉。師應機接物垂二十年。所演法要有大小錄行於世。沒年七十有五。閩師賜號宗一禪師。
論曰。予讀唐魏鄭公傳。見其為太宗言治道。鏗鏗無慮數千萬言。了無一字虛設。及觀傳燈玄沙傳。見其垂示辨道。語句霏霏傾注。與一乘了義相符。而句句朝宗。無一可舍。二公
【現代漢語翻譯】 現代漢語譯本：尋找言語和意念的度量，這是我真正為他著想。卻總是不知道。看看這多麼困難，多麼困難！十方諸佛將你放在頭頂上，不敢有絲毫的錯誤。只說這件事只有我能知道。明白嗎？如今互相紹繼，都說是繼承釋迦牟尼。我說釋迦牟尼與我一同參悟。你說參悟誰？明白嗎？你現在想要脫離這五蘊之身的主宰，只要認識你的秘密金剛體。古人對你說圓成正遍，遍周沙界。我今天稍微為你分說。智者可以通過譬喻來理解。你看見這閻浮提（Jambudvipa，指我們所居住的這個世界）的太陽嗎？世間人所作的興建、營養身體、活命的種種作業，沒有不是依靠太陽的光芒而成立的。就像太陽的本體還有多種變化和心念嗎？還有不周遍的地方嗎？想要認識這金剛體也是這樣。就像如今的山河大地、十方國土、色空明暗以及你的身心，沒有不是完全依靠你的圓成威光所顯現的。即使是天人、群生類所作業次、受生果報、有情無情，沒有不是依靠你的威光。乃至諸佛成道成果、接引眾生、利益眾生，沒有不是完全依靠你的威光。就像金剛體還有凡夫和諸佛的區別嗎？有你的心念嗎？不可說沒有，便應當離去。你既然有如此奇特之處，明白嗎？努力珍重。 禪師最初住在梅溪，後來居住在玄沙。一時天下叢林海眾都望風欽佩信服。閩地的師王公以對待老師的禮節對待他。學徒接近千人。禪房的門都不關閉。禪師應機接物垂二十年。所演說的法要有大小記錄流傳於世。去世時七十五歲。閩地的師王公賜予他宗一禪師的稱號。 評論說：我讀唐朝魏鄭公的傳記，看到他為唐太宗講述治國之道，鏗鏘有力，數千萬言，沒有一個字是虛設的。等到觀看《傳燈錄》中玄沙的傳記，看到他垂示辨道，語句霏霏傾注，與一乘了義相符，而且句句朝宗，沒有一句可以捨棄。這兩位賢公啊！
【English Translation】 English version: Seeking the measure of words and thoughts, this is truly for his sake. Yet, I always do not know. Look at how difficult, how very difficult! The Buddhas of the ten directions place you on the top of their heads, not daring to make even the slightest mistake. They say that only I can know this matter. Do you understand? Now, succeeding each other, everyone says they are inheriting from Shakyamuni (釋迦牟尼，the founder of Buddhism). I say Shakyamuni and I are studying together. Who do you say we are studying with? Do you understand? If you now wish to escape the mastery of this body of the five skandhas (五蘊, the five aggregates of clinging), just recognize your secret Vajra body (金剛體，indestructible body). The ancients told you about perfect completion, universally pervading all realms. Today, I will explain a little for you. The wise can understand through metaphors. Do you see the sun of this Jambudvipa (閻浮提，the continent where we live)? All the activities of people in the world, such as building, nourishing the body, and making a living, are established by relying on the sunlight. Just like the sun's essence, does it have many variations and thoughts? Is there any place it does not pervade? If you want to recognize this Vajra body, it is also like this. Just like the mountains, rivers, earth, the ten directions of lands, form, emptiness, light, darkness, and your body and mind, there is nothing that is not manifested by relying on your perfect and complete majestic light. Even the activities of gods, humans, and all living beings, the order of their actions, the fruits of their rebirths, sentient and non-sentient beings, there is nothing that does not rely on your majestic light. Even the Buddhas attaining enlightenment, achieving fruition, receiving beings, and benefiting beings, there is nothing that does not rely on your majestic light. Just like the Vajra body, are there distinctions between ordinary beings and Buddhas? Does it have your thoughts? You cannot say there is nothing and then leave. Since you have such uniqueness, do you understand? Strive and cherish it. The master first resided in Meixi, and later resided in Xuansha. At that time, all the monasteries and congregations in the world admired and submitted to him. The ruler of Min treated him with the respect due to a teacher. His disciples numbered nearly a thousand. The doors of his room were never closed. The master responded to opportunities and received beings for twenty years. The essential teachings he expounded, both major and minor, were recorded and circulated in the world. He passed away at the age of seventy-five. The ruler of Min bestowed upon him the title of Zen Master Zongyi (宗一禪師，Zen Master Zongyi). Commentary: I read the biography of Wei Zheng (魏徵，a famous official) of the Tang Dynasty and saw that when he spoke to Emperor Taizong (太宗，the second emperor of the Tang Dynasty) about the way to govern the country, his words were powerful and numerous, numbering in the tens of millions, and not a single word was superfluous. When I read the biography of Xuansha in the Transmission of the Lamp, I saw that his instructions on discerning the Way were like a pouring rain, in accordance with the ultimate meaning of the One Vehicle (一乘，the one vehicle to Buddhahood), and every sentence was directed towards the source, with not a single one that could be discarded. These two virtuous men!
跡異而道同。何哉。蓋心術純正則盡忠於國而效見於治。道眼純正則全提本宗而效見於徒。抑涵養渾厚淵源䆳深而致然也。昔孟氏稱禹稷顏子易地則皆然。予於二公亦云。
後漢
乾祐二年。雲門文偃禪師示寂。偃姑蘇嘉興人。姓張氏。初參睦州蹤禪師。州見來便閉卻門。師三扣門。問誰。師云某甲。州云作什麼。師云己事未明乞師指示。州才開門。師拶入。州擒住云速道速道。師擬議。州托開云秦時𨍏轢鉆。師從此悟入。州即指師見雪峰。師至雪峰莊遇僧上山。即教之云。汝到山頭見和尚上堂。眾才集便出。握腕立地云。這老漢項上鐵枷何不脫卻。其僧如教致問。雪峰下座搊住云速道速道。僧無對。峰云適來不是你語。僧云是某甲語。峰云侍者將繩棒來。僧云。某在莊上見一浙中上座。教來恁么問。峰云。大眾去莊上迎取五百人善知識來。師上山。才見峰便問。因什麼得到與么地。師乃低頭。從此契合。抉擇久之。遍訪諸方。晚游廣中。靈樹知聖禪師久遲師來。比至亦率眾門迎之。命居第一座。知聖將終。遺書囑廣主請師繼踵住持。師上堂。僧問如何是一代時教。師云對一說。問如何是法眼。師云普。問如何是諸佛出身處。師云東山水上行。問乞師指個入路。師云吃粥吃飯。問如何是透法身句。師云北
【現代漢語翻譯】 現代漢語譯本： 表象不同而道理相同。為什麼呢？大概是因為心術純正，就能竭盡忠誠於國家，功效體現在治理上；道眼純正，就能完全提持本宗，功效體現在教導弟子上。這實在是由於涵養渾厚，淵源深邃而導致的。過去孟子稱讚禹、稷、顏回，說他們即使互換位置，也會做得一樣好。我對雲門文偃禪師和雪峰義存禪師也是這樣認為的。
後漢
乾祐二年，雲門文偃禪師圓寂。文偃是姑蘇嘉興人，姓張。最初參訪睦州道蹤禪師。道蹤禪師一見他來就關上門。文偃禪師三次敲門。道蹤禪師問：『誰？』文偃禪師說：『某甲。』道蹤禪師說：『做什麼？』文偃禪師說：『自己的事情還沒有明白，乞求禪師指示。』道蹤禪師才打開門，文偃禪師擠進去。道蹤禪師抓住他說：『快說！快說！』文偃禪師猶豫不決。道蹤禪師推開他說：『秦時的𨍏轢鉆（比喻遲鈍）。』文偃禪師從此領悟。道蹤禪師就指引文偃禪師去見雪峰義存禪師。文偃禪師到雪峰義存禪師的莊園，遇到僧人上山，就教他：『你到山頂見到和尚上堂，等大眾聚集完畢就出去，握住他的手腕站在地上說：「這老漢脖子上的鐵枷為什麼不脫掉？」』那僧人按照他教的去問。雪峰義存禪師下座抓住他說：『快說！快說！』僧人無言以對。雪峰義存禪師說：『剛才不是你說的。』僧人說：『是某甲說的。』雪峰義存禪師說：『侍者，拿繩子和棍子來。』僧人說：『我在莊園里見到一位浙中的上座，教我這樣問。』雪峰義存禪師說：『大眾去莊園里迎接五百人的善知識來。』文偃禪師上山，剛見到雪峰義存禪師就問：『因為什麼得到這個地步？』文偃禪師於是低頭。從此契合。經過長久的抉擇。文偃禪師遍訪各處。晚年遊歷廣中。靈樹知聖禪師很久就等待文偃禪師到來，等到他來也率領眾弟子迎接他，命他居住在第一座。知聖禪師將要圓寂，留下書信囑託廣主，請文偃禪師繼承住持。文偃禪師上堂，僧人問：『如何是一代時教？』文偃禪師說：『對一說。』問：『如何是法眼（Fayan，佛教宗派名）？』文偃禪師說：『普。』問：『如何是諸佛出身處？』文偃禪師說：『東山水上行。』問：『乞求禪師指示個入路。』文偃禪師說：『吃粥吃飯。』問：『如何是透法身句？』文偃禪師說：『北。』
【English Translation】 English version: Appearances differ, but the principles are the same. Why is this? It is probably because if the mind is pure and upright, one can devote oneself to the country with utmost loyalty, and the effect is seen in governance; if the eye of the Dao is pure and upright, one can fully uphold the fundamental teachings, and the effect is seen in teaching disciples. This is truly due to profound cultivation and deep origins. In the past, Mencius praised Yu (Yu the Great, founder of the Xia dynasty), Ji (Houji, the ancestor of the Zhou dynasty), and Yan Hui (Confucius's favorite disciple), saying that even if they were to switch places, they would all do equally well. I also say the same of Zen Master Yunmen Wenyan and Zen Master Xuefeng Yicun.
Later Han Dynasty
In the second year of Qianyou (949 AD), Zen Master Yunmen Wenyan passed away. Wenyan was from Jiaxing in Suzhou, with the surname Zhang. He initially visited Zen Master Daozong of Muzhou. When Daozong saw him coming, he closed the door. Zen Master Wenyan knocked on the door three times. Daozong asked, 'Who is it?' Zen Master Wenyan said, 'Moujia (a humble way of referring to oneself).' Daozong said, 'What are you doing?' Zen Master Wenyan said, 'My own affairs are not yet clear, I beg the Zen Master to instruct me.' Daozong then opened the door, and Zen Master Wenyan squeezed in. Daozong grabbed him and said, 'Speak quickly! Speak quickly!' Zen Master Wenyan hesitated. Daozong pushed him away and said, 'A Qin dynasty blunt drill (a metaphor for being slow-witted).' Zen Master Wenyan attained enlightenment from this. Daozong then directed Zen Master Wenyan to see Zen Master Xuefeng Yicun. When Zen Master Wenyan arrived at Zen Master Xuefeng Yicun's estate, he encountered a monk going up the mountain and taught him, 'When you reach the top of the mountain and see the abbot giving a lecture, wait until the assembly is complete, then go out, grab his wrist, and stand on the ground saying, "Why doesn't this old man take off the iron shackles on his neck?"' The monk asked as he was taught. Zen Master Xuefeng Yicun came down from his seat, grabbed him, and said, 'Speak quickly! Speak quickly!' The monk was speechless. Zen Master Xuefeng Yicun said, 'It wasn't you who said that just now.' The monk said, 'It was Moujia who said it.' Zen Master Xuefeng Yicun said, 'Attendant, bring the rope and stick.' The monk said, 'I saw a senior monk from Zhejiang at the estate who taught me to ask like this.' Zen Master Xuefeng Yicun said, 'Everyone, go to the estate to welcome the good knowing advisor of five hundred people.' Zen Master Wenyan went up the mountain and, upon seeing Zen Master Xuefeng Yicun, asked, 'Why did you get to this point?' Zen Master Wenyan then lowered his head. From this, they were in accord. After a long period of discernment. Zen Master Wenyan visited various places. In his later years, he traveled in Guangzhong. Zen Master Zhisheng of Lingshu had been waiting for Zen Master Wenyan for a long time. When he arrived, he also led the assembly to welcome him, and ordered him to reside in the first seat. Zen Master Zhisheng was about to pass away and left a letter entrusting the lord of Guang to invite Zen Master Wenyan to succeed him as abbot. Zen Master Wenyan ascended the Dharma hall, and a monk asked, 'What is the teaching of a generation?' Zen Master Wenyan said, 'Speaking in response to one.' Asked, 'What is the Fayan (Fayan school, a Buddhist sect)?' Zen Master Wenyan said, 'Universal.' Asked, 'Where do all the Buddhas come from?' Zen Master Wenyan said, 'Walking on the water of Dongshan.' Asked, 'I beg the Zen Master to point out a path of entry.' Zen Master Wenyan said, 'Eating porridge and eating rice.' Asked, 'What is the phrase that penetrates the Dharmakaya (Dharmakaya, the body of the law)?' Zen Master Wenyan said, 'North.'
斗里藏身。問如何是不掛唇吻一句。師云合取狗口。問如何轉動即得不落階級。師雲南斗七北斗八。師乃云。眼睫橫亙什方眉毛。上透乾坤下透黃泉。須彌山塞卻你咽喉。還有會處么。若會得。拽取占波國與新羅國斗額。師云。盡乾坤一時將來著汝眼睫上。你諸人聞恁么道。不敢望你出來性燥把老僧打一摑。且緩暖子細看。是有是無。是個什麼道理。直饒向這裡明得。若遇衲僧門下。好槌腳折。汝若是個人。聞說道恁么處有老宿出世。便驀面唾污我耳目。汝若不是個腳手。才聞人舉便當荷得。早落第二機。又曰。直得觸目無滯。達得名身句身一切法空。山河大地是名。名亦不可得。喚作三昧性海俱備。猶是無風匝匝之波。直得忘知與覺。覺即佛性矣。喚作無事人。更須知有向上一窮在。又曰。彈指謦欬。揚眉瞬目。拈槌豎拂。或作圓相。儘是撩鉤搭索。佛法二字未曾道著。道著即撒屎撒尿。又曰。光不透脫有兩般病。一切處不明。面前有物。是一。又透得一切法空。隱隱似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊。是一。直饒透得法身去。放過即不可。子細點檢來。有什麼氣息。亦是病。又曰。直得乾坤大地無纖毫過患。猶是轉句。不見一色始是半提。直得如此
【現代漢語翻譯】 現代漢語譯本 藏身於斗中。問：『如何是不掛唇舌的一句話？』 師父說：『閉上你的狗嘴。』 問：『如何轉動才能不落入階級？』 師父說：『南斗七星，北斗八星。』 師父於是說：『眼睫橫亙十方，眉毛上透乾坤，下透黃泉。須彌山堵塞你的咽喉。還有領會的地方嗎？』 如果領會了，就拉取占波國（Champa，古國名）與新羅國（Silla，古國名）互相爭鬥。師父說：『將整個乾坤一時都放在你的眼睫上。』 你們這些人聽了這樣的話，不敢指望你們出來性情急躁地打老僧一巴掌。且慢慢仔細看，是有還是無，是個什麼道理。即使在這裡明白了，如果遇到衲僧（指僧人）門下，也要被打斷腳。你如果是個有作為的人，聽說某個地方有老宿（指有經驗的僧人）出世，就應該直接唾污我的耳目。你如果不是個有能力的人，才聽人提起便承擔下來，早就落入第二等。又說：『達到觸目無滯，通達名身句身一切法空。山河大地是名，名也不可得。』 稱作三昧（Samadhi，佛教術語，指禪定）性海俱備，也還是無風時細小的波紋。達到忘知與覺，覺就是佛性了。稱作無事人，更要知道還有向上的一條窮盡之路。又說：『彈指、咳嗽、揚眉、眨眼、拈槌、豎拂，或者畫圓相，都是撩鉤搭索。佛法二字未曾道著。道著就是撒屎撒尿。』 又說：『光不透脫有兩種毛病。一切處不明，面前有物，這是一。又透得一切法空，隱隱約約好像有個東西相似，也是光不透脫。』 又法身（Dharmakaya，佛教術語，指佛的法性之身）也有兩種毛病。得到法身，因為法執不忘，自己的見解仍然存在，坐在法身邊，這是一。即使透得法身去，放過也不可以。仔細檢查來，有什麼氣息。也是病。又說：『達到乾坤大地沒有絲毫過患，還是轉句。不見一色才是半提。達到如此。』
【English Translation】 English version Hiding in the Dipper. Asked: 'What is a sentence that doesn't touch the lips and teeth?' The Master said: 'Shut your dog mouth.' Asked: 'How can one turn without falling into grades?' The Master said: 'Southern Dipper seven, Northern Dipper eight.' Then the Master said: 'Eyelashes span the ten directions, eyebrows penetrate the heavens and earth, and descend to the Yellow Springs. Mount Sumeru blocks your throat. Is there still a place to understand?' If you understand, pull the Champa (ancient kingdom name) and Silla (ancient kingdom name) countries to fight each other. The Master said: 'Bring the entire universe and put it on your eyelashes at once.' When you people hear such words, you don't dare to come out and slap the old monk out of impatience. But slowly and carefully see, is there or is there not, what is the principle. Even if you understand it here, if you encounter a monastic (referring to monks) disciple, your legs will be broken. If you are a person of ability, when you hear that an experienced monk (referring to experienced monks) has appeared somewhere, you should directly spit and defile my eyes and ears. If you are not a capable person, and you take it upon yourself as soon as you hear someone mention it, you have already fallen into the second rank. It is also said: 'Reaching unimpeded vision, understanding that the emptiness of name-body, sentence-body, and all dharmas. Mountains, rivers, and the great earth are names, and names cannot be obtained.' Called Samadhi (Samadhi, Buddhist term, referring to meditation) the nature-sea is fully equipped, it is still the small ripples without wind. Reaching the forgetting of knowledge and awareness, awareness is the Buddha-nature. Called a person of no affairs, one must also know that there is still an upward path to exhaustion. It is also said: 'Snapping fingers, coughing, raising eyebrows, winking, picking up a mallet, raising a whisk, or drawing a circle, are all hooking and trapping. The two words of Buddha-dharma have never been spoken. Speaking of it is just scattering feces and urine.' It is also said: 'There are two kinds of illnesses when the light does not penetrate. Not being clear in all places, having something in front of you, this is one. Also, penetrating the emptiness of all dharmas, vaguely seeming to have something similar, is also the light not penetrating.' Also, the Dharmakaya (Dharmakaya, Buddhist term, referring to the Dharma-nature body of the Buddha) also has two kinds of illnesses. Having attained the Dharmakaya, because the attachment to the Dharma is not forgotten, one's own views still exist, sitting beside the Dharmakaya, this is one. Even if you penetrate the Dharmakaya, letting it go is not allowed. Examine it carefully, what kind of breath is there? It is also an illness. It is also said: 'Reaching the point where the universe and the great earth have no slightest fault, it is still a turning phrase. Not seeing a single color is only half the lift. Reaching this point.'
。更須知有全提時節。
師居靈樹久之。遷韶陽雲門。廣主屢請入內問法。待以師禮。往來學徒不下千人。臨終以表辭廣主。垂戒學徒。端坐而逝。遺命塔全身於方丈。
后一十七年。 我宋乾德二年。雄武軍節度推官阮紹莊夢師以拂子招之曰。為吾宰語秀華宮使特進李托。奏請開塔。吾久蔽塔中。宜令暫出。李得其語即以奏聞。尋有旨令韶州刺史同詣雲門開塔。果見師真容如生。髭發皆長。李覆上其事。廣主迎真身赴闕。留內庭供養。逾月送歸於塔。謚大慈匡真宏明禪師。
論曰。熙寧中。朝賢蘇公澥曰。祖燈相繼數百年間。出類邁倫。超今越古。盡妙盡神。道盛行於天下者數人而已。雲門大宗師特為之最。擒縱舒捲。縱橫變化。放開江海。魚龍得游泳之方。把斷乾坤。鬼神無行走之路。草木亦當稽首。土木為之發光。誠哉斯言。觀其本錄垂代。勘辨作略。機機盡善。局局皆新。此所以風流天下。宗嗣綿綿。與臨濟角立而無盡也。噫。后五百歲閱其殘編斷簡。猶足以啟迪昏翳。況當日親槌拂者乎。
後周顯德四年七月。清涼文益禪師示疾。江南國主親降候問。越旬有五日沐浴辭眾端坐而逝。停龕三七。顏㒵如生。公卿李建勛而下。素服奉全身建塔。謚曰大法眼禪師。師餘杭人。姓魯氏。初
【現代漢語翻譯】 現代漢語譯本：更要知道有完全提持的時節。
雲門文偃禪師在靈樹住了很久，後來遷到韶陽雲門。廣州的統治者多次請他入宮詢問佛法，以對待老師的禮節相待。前來學習的僧人超過千人。臨終時，他寫了一份奏表辭別廣州統治者，告誡弟子，然後端坐而逝。遺囑將全身安葬在方丈。
過了十七年，在宋朝乾德二年，雄武軍節度推官阮紹莊夢見雲門禪師用拂塵招呼他說：『替我告訴秀華宮使特進李托，奏請打開佛塔。我被困在塔中很久了，應該讓我暫時出來。』李托得到這個夢境后，立即上奏朝廷。不久，朝廷下旨命令韶州刺史一同前往雲門打開佛塔。果然看見雲門禪師的真容栩栩如生，鬍鬚和頭髮都長長了。李托再次上奏此事，廣州統治者迎接雲門禪師的真身前往都城，留在內廷供養。過了一個多月，又將真身送回佛塔。朝廷追諡他為大慈匡真宏明禪師。
評論說：熙寧年間，朝廷賢臣蘇公澥說：『祖師的燈火相繼數百年間，出現了很多傑出的人才，超越了古今，達到了精妙絕倫的境界。佛法盛行於天下，其中有幾位大師最為突出。雲門大宗師就是其中最傑出的一位。他的教法收放自如，縱橫變化，放開時如江海般廣闊，魚龍都能找到游泳的地方；收攏時則能掌控乾坤，鬼神都無路可走。草木也應該向他稽首，土木也會為之發光。』這話真是太對了。看他的語錄流傳後世，勘驗他的辨析和策略，每個機鋒都盡善盡美，每個局面都煥然一新。這就是他能夠風靡天下，宗派傳承綿延不絕，與臨濟宗並立而不衰的原因啊！唉！五百年後，閱讀他的殘篇斷簡，仍然足以啓發那些昏昧的人，更何況是當日親身接受他教誨的人呢？』
後周顯德四年七月，清涼文益禪師示現疾病，江南國主親自前去問候。過了十五天，文益禪師沐浴後向眾人告別，端坐而逝。停放靈龕二十一天，容貌如生。公卿李建勛等人都穿著素服，護送他的全身建造佛塔。朝廷追諡他為大法眼禪師。文益禪師是餘杭人，姓魯氏，最初...
【English Translation】 English version: Moreover, one must know that there is a time for complete upholding.
Master Yunmen Wenyan resided at Lingshu for a long time. Later, he moved to Shaoyang Yunmen. The ruler of Guangzhou repeatedly invited him into the palace to inquire about the Dharma, treating him with the respect due to a teacher. The number of monks who came to study exceeded a thousand. On his deathbed, he wrote a memorial to bid farewell to the ruler of Guangzhou, admonished his disciples, and then passed away in a seated posture. His will was to have his entire body buried in the abbot's room.
Seventeen years later, in the second year of the QianDe era of the Song Dynasty, Ruan Shaozhuang, the military commissioner of Xiongwu, dreamed that Zen Master Yunmen beckoned him with a whisk, saying, 'Tell Li Tuo, the envoy of Xiuhua Palace, to request the opening of the pagoda. I have been trapped in the pagoda for a long time and should be allowed to come out temporarily.' After receiving this dream, Li Tuo immediately reported it to the court. Soon, the court issued an edict ordering the prefect of Shaozhou to go to Yunmen together to open the pagoda. Indeed, they saw that Zen Master Yunmen's true appearance was lifelike, and his beard and hair had grown long. Li Tuo reported this matter again, and the ruler of Guangzhou welcomed Zen Master Yunmen's true body to the capital, keeping it in the inner court for veneration. After more than a month, the true body was sent back to the pagoda. The court posthumously honored him as the Great Compassionate, Rectifying Truth, Vastly Illuminating Zen Master.
It is commented: During the Xining era, the courtier Su Gongxie said, 'For hundreds of years, the lamps of the patriarchs have been passed down, and many outstanding talents have emerged, surpassing the past and present, reaching the realm of exquisite perfection. The Dharma flourishes throughout the world, and among them, several masters are the most prominent. The Great Master Yunmen is the most outstanding of them. His teachings are freely retractable, changing in all directions. When released, they are as vast as the rivers and seas, where fish and dragons can find places to swim; when retracted, they can control the universe, leaving ghosts and spirits with no path to tread. Even plants and trees should bow to him, and earth and wood will shine for him.' These words are truly correct. Looking at his recorded sayings passed down to later generations, examining his analyses and strategies, every opportunity is perfect, and every situation is brand new. This is why he can be popular throughout the world, and his lineage continues endlessly, standing side by side with the Linji school without decline! Alas! Five hundred years later, reading his fragmented writings is still enough to enlighten those who are confused, let alone those who personally received his teachings on that day?'
In July of the fourth year of the Xiande era of the Later Zhou Dynasty, Zen Master Qingliang Wenyì manifested illness, and the ruler of Jiangnan personally went to inquire. Fifteen days later, Zen Master Wenyì bathed and bid farewell to the assembly, passing away in a seated posture. The coffin was kept for twenty-one days, and his appearance was lifelike. Officials such as Li Jianxun all wore plain clothes and escorted his entire body to build a pagoda. The court posthumously honored him as the Great Dharma Eye Zen Master. Zen Master Wenyì was a native of Yuhang, with the surname Lu, initially...
究教乘。傍探儒典。遊方遇羅漢琛禪師頓明大事。久之卓庵而居。次歷江外。至臨川。州牧請住崇壽。開堂日示眾曰。諸人既盡在這裡。山僧不可無言。與大眾舉一古人方便。珍重。便下座。時有僧出禮拜。師曰好問著。僧擬伸問。師曰。長老未開堂不答話。有僧自長慶來。師舉先長慶和尚偈問曰。作么生是萬象之中獨露身。僧舉一指。師曰恁么會又爭辨。曰和尚尊意如何。師曰喚什麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說什麼撥不撥。僧豁然大悟。述偈投誠。自是諸方會下存知解者翕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾常不下千計。上堂。大眾立久。師乃謂曰。只么便散去。還有佛法也無。試說看。若無。又來這裡作么。若有。大市裡人聚處亦有。何須到這裡。諸人各曾看還深觀百門義海．華嚴論．涅槃經。諸多弟子阿那個教中有這個時節。若有。試舉看。莫是恁么經里有恁么語是此時節么。有什麼交涉。所以微言滯於心首。皆為緣慮之場。實際居於目前。翻為名相之境。又作么生得翻去。若也翻去。又作么生得正去。還會么。莫只恁么念䇿子。有什麼用處。未幾道行聞于江表。金陵國主重師之道。迎居報恩。號凈慧禪師。次遷清涼。朝夕開法。諸方叢林咸仰風化。致異域有
【現代漢語翻譯】 現代漢語譯本 深入研究佛教教義，同時廣泛涉獵儒家經典。四處遊歷時，遇到羅漢琛禪師，頓悟了人生大事。之後長久地居住在卓庵。後來到了江外，到達臨川。州牧邀請他住持崇壽寺。開堂說法時，他對眾人說：『各位既然都已在此，老衲不能不說話。給大家舉一個古人的方便之法，請各位珍重。』說完便走下座位。當時有一位僧人出來禮拜，禪師說：『問得好。』僧人正要提問，禪師說：『長老未開堂，我不回答問題。』有一位僧人從長慶寺來，禪師舉出先時長慶和尚的偈語問道：『如何是萬象之中獨露身？』僧人舉起一指。禪師說：『這樣理解又怎能分辨？』僧人說：『和尚您的意思是？』禪師說：『你叫什麼作萬象？』僧人說：『古人不否定萬象。』禪師說：『萬象之中獨露身，說什麼否定不否定？』僧人豁然大悟，作偈表示誠服。從此，各方禪林中存有知解的人紛紛前來，開始時行動還很拘謹，禪師稍微加以啓發，都逐漸心悅誠服。前來參學的人數常常不下千人。禪師上堂說法時，看到大眾站立很久，就說：『就這樣散去，還有佛法嗎？試著說說看。如果沒有，又來這裡做什麼？如果有，大街上人多的地方也有，何必到這裡？各位都曾看過《還源觀》、《深觀百門義海》、《華嚴論》、《涅槃經》等諸多經典，這些經典中有這個時節嗎？如果有，試著舉出來看看。莫非是說經里有這樣的話就是這個時節嗎？這有什麼關係？所以，精妙的語言停留在心頭，都是緣慮的場所；實際的真理就在眼前，反而成了名相的境界。』又如何才能翻轉過去呢？如果翻轉過去，又如何才能回到正道呢？明白了嗎？不要只是這樣唸誦經文，有什麼用處？』不久，禪師的道行傳遍了江表，金陵國主敬重禪師的道行，迎接他到報恩寺居住，賜號凈慧禪師。後來又遷到清涼寺，早晚都開堂說法，各方叢林都仰慕他的風範教化，甚至引來了異域的僧人。
【English Translation】 English version He deeply studied the Buddhist teachings while also extensively exploring Confucian classics. During his travels, he encountered Zen Master Luohan Chen (Arhat Chen), and suddenly awakened to the great matter of life. Afterwards, he resided at Zhuo'an (Zhuo'an Hermitage) for a long time. Later, he went beyond the river and arrived at Linchuan. The governor of the state invited him to reside at Chongshou Temple (Temple of Revered Longevity). On the day of his inaugural sermon, he said to the assembly: 'Since everyone is here, this old monk cannot remain silent. I will share with you an expedient method of the ancients, please cherish it.' After saying this, he stepped down from the seat. At that time, a monk came forward to prostrate, and the Zen master said: 'A good question.' As the monk was about to ask, the Zen master said: 'Elder, I do not answer questions before the opening sermon.' A monk came from Changqing Temple (Temple of Everlasting Celebration), and the Zen master quoted the verse of the former Changqing Abbot, asking: 'What is the uniquely revealed body amidst the myriad phenomena?' The monk raised a finger. The Zen master said: 'How can you discern anything with such an understanding?' The monk said: 'What is the Abbot's intention?' The Zen master said: 'What do you call the myriad phenomena?' The monk said: 'The ancients did not deny the myriad phenomena.' The Zen master said: 'The uniquely revealed body amidst the myriad phenomena, what is there to deny or not deny?' The monk suddenly realized, and composed a verse to express his sincerity. From then on, those in various Zen communities who held onto intellectual understanding flocked to him. At first, their actions were still restrained, but the Zen master subtly inspired them, and they gradually became convinced and devoted. The number of those who came to study often exceeded a thousand. When the Zen master ascended the platform to preach, seeing the assembly standing for a long time, he said: 'If you just disperse like this, is there still any Dharma? Try to speak about it. If there is none, what are you doing here? If there is, it is also present in crowded places in the marketplace, why come here? You have all read the Huanyuan Guan (Treatise on Returning to the Source), Shenguan Baimen Yihai (Profound Contemplation of the Hundred Gates to the Ocean of Meaning), Huayan Lun (Avatamsaka Sutra Commentary), Nirvana Sutra, and many other scriptures. Is there such a moment in any of these teachings? If there is, try to point it out. Is it that such words in the scriptures constitute this moment? What relevance does that have? Therefore, subtle words lingering in the mind are all fields of conditioned thought; actual truth residing before the eyes is instead transformed into a realm of names and forms.' How can one turn it around? If one turns it around, how can one return to the right path? Do you understand? Do not just recite the scriptures like this, what is the use?' Before long, the Zen master's virtuous conduct spread throughout Jiangbiao, and the King of Jinling, respecting the Zen master's virtue, welcomed him to reside at Bao'en Temple (Temple of Gratitude), bestowing upon him the title of Zen Master Jinghui (Pure Wisdom). Later, he moved to Qingliang Temple (Clear Cool Temple), where he preached the Dharma morning and evening, and the monasteries in all directions admired his style of teaching, even attracting monks from foreign lands.
慕其法者涉遠而至。師調機順物斥滯磨昏。凡舉古德三昧。或呈解請益。皆應病與藥。隨根入者不可勝紀。尋以韶國師等化旺東南。遂創立法眼宗旨。
論曰。禪門自洞山．臨濟．大仰各立門庭。至雪峰別出雲門．玄沙。再世而出法眼。學者從而慕向之。繇而柝為五宗。竊觀其應機說法。浩乎沛然。猶普賢之圓融華藏。彌勒之出現樓閣。維摩之搏取世界。孰敢擬議哉。凡自數公之後。代不乏賢。蓋嘗論禪宗本于妙悟。則具徹法眼。超佛知見。如大日輪曜耀天下。萬機頓赴而縱奪自由。所以德山棒．臨濟喝如眼眼相對鏡鏡相照。自非大根上智莫能領其彷彿。何則。格外靈機非意識境界。迨乎接誘中下之機。則多方開示。猶恐學者不即諦信。乃始援引教中至極之說以助發揮。故達磨洞山有不違教之說。夫豈專守枯椿而已哉。若教乘學者則緣文義趣向。加以根器敏利。遊學日久研磨浸清。索隱鉤深。往往佛知見地可得而言也。致其銓量大教。立宗定趣。亦有假借宗師過量語句以為準衡。然此但見相似而已。若不徹悟心源。皆業識上光影。謂之死句亦謂之義路。以正眼照之。猶盲夫摸象。雖脊尾耳鬣僅得而知。然不若開眼全見之省力也。此宗門直指與義學相遼所從來遠矣。是故禪稱教外別傳。而教不足以擬禪也。雖然。
【現代漢語翻譯】 現代漢語譯本： 仰慕法眼文益禪師教法的人不遠萬里而來。禪師調和機鋒，順應事物，破斥執滯，磨礪昏昧。凡是舉出古代大德的三昧，或者呈上見解請求指教，禪師都應病與藥，隨順根機而入的人數不勝數。不久，韶國師等人教化興旺于東南，於是開創了法眼宗的宗旨。
評論說：禪宗自洞山、臨濟、大仰各自創立門庭，到雪峰義存禪師別出雲門文偃、玄沙師備，再過一世而出現法眼文益。學者們因此而仰慕歸向他，由此分拆為五宗。我私下觀察法眼禪師應機說法，浩瀚而充沛，就像普賢菩薩的圓融華藏世界，彌勒菩薩的出現樓閣，維摩詰居士的搏取世界，誰敢去擬議呢？凡是從這幾位大師之後，每個時代都不缺乏賢才。大概是因為禪宗本源於妙悟，就具備徹悟法眼的智慧，超越佛的知見，如同大日輪照耀天下，萬機立刻響應而縱奪自由。所以德山宣鑒禪師的棒、臨濟義玄禪師的喝，如同眼睛與眼睛相對，鏡子與鏡子相照，如果不是大根器上等智慧的人，不能領會其中的彷彿。為什麼呢？因為格局外的靈機不是意識境界。等到接引中下等根機的人，就多方開示，還恐怕學者不能立即相信，於是開始援引經教中最極端的說法來幫助發揮。所以達磨祖師、洞山良價禪師有不違背經教的說法。難道是專門守護枯木樁子而已嗎？如果經教的學者就順著文義趣向，加上根器敏利，遊學日久，研磨浸潤而清明，索隱鉤深，往往佛的知見地可以得到並且說出來。以至於他們衡量大教，立宗定趣，也有假借宗師過量的語句作為準繩。然而這只是見到相似而已。如果不徹悟心源，都是業識上的光影，稱之為死句，也稱之為義路。用正眼來照看，就像盲人摸象，即使脊背、尾巴、耳朵、腿腳僅僅能夠知道，然而不如睜開眼睛全部看見的省力。這宗門直指與義學相互隔絕，所由來已經很久了。因此禪被稱為教外別傳，而經教不足以比擬禪。即使這樣。
【English Translation】 English version: Those who admired his Dharma (teachings, 法) came from afar. The master (referring to Fayan Wenyi, 法眼文益) attuned his responses to circumstances, harmonized with things, refuted stagnation, and polished away dullness. Whenever ancient worthies' samadhis (三昧, meditative absorption) were brought up, or when views were presented for guidance, he would always offer medicine according to the illness, and countless people entered the path according to their individual capacities. Soon after, National Teacher Shao (韶國師) and others flourished in their teachings in the southeast, and thus established the Fayan (法眼, Dharma Eye) school's tenets.
It is said: Since the Chan (禪, Zen) school established its own lineages with Dongshan (洞山), Linji (臨濟), and Dayang (大仰), and then Xuefeng (雪峰) separately brought forth Yunmen (雲門) and Xuansha (玄沙), Fayan (法眼) appeared in the next generation. Scholars therefore admired and turned to him, and from this it split into the five schools. I privately observe that Fayan's (法眼) responsive teachings were vast and abundant, like Samantabhadra's (普賢) perfect and all-encompassing Flower Treasury World (華藏), Maitreya's (彌勒) appearing pavilion, and Vimalakirti's (維摩) seizing of the world. Who would dare to compare? After these masters, every era has had no shortage of worthy individuals. It is generally because the Chan (禪) school originates from wondrous enlightenment, then it possesses the wisdom of thoroughly understanding the Dharma Eye (法眼), surpassing the knowledge and views of the Buddhas, like the great sun wheel illuminating the world, all opportunities immediately responding and freely taking away or bestowing. Therefore, Deshan's (德山) stick and Linji's (臨濟) shout are like eyes facing eyes, mirrors facing mirrors. If not for those with great capacity and superior wisdom, they cannot grasp even a semblance of it. Why is this? Because the extraordinary spiritual mechanism is not a realm of consciousness. When guiding those of middling and lower capacities, he would offer various explanations, still fearing that the students would not immediately believe, and then he would begin to cite the most extreme sayings in the teachings to help elaborate. Therefore, Bodhidharma (達磨) and Dongshan (洞山) have sayings that do not contradict the teachings. Is it merely guarding a dry stump? If scholars of the teachings follow the meaning of the words, adding sharp faculties, studying for a long time, polishing and soaking until clear, searching for the hidden and hooking for the deep, often the knowledge and views of the Buddhas can be obtained and spoken about. As for their weighing of the great teachings, establishing schools and determining interests, they also borrow the excessive words of the masters as a standard. However, this only sees a resemblance. If one does not thoroughly awaken to the source of the mind, they are all shadows on karmic consciousness, called dead phrases, also called paths of meaning. Looking at it with the correct eye, it is like a blind man touching an elephant, even if the back, tail, ears, and legs are only able to be known, it is not as effortless as opening the eyes and seeing everything. This direct pointing of the Zen (禪) school and the separation of doctrinal study have come from afar. Therefore, Chan (禪) is called a separate transmission outside the teachings, and the teachings are not enough to compare to Chan (禪). Even so.
非教無以顯禪之深。非禪無以臻教之妙。唯悟徹者兼資律儀高行而後融通自在也。世固有席福緣。挾左道。冒聲勢而顯者。宗乘教典。戒律軌儀。漫然未嘗一顧。直以禪門問答腐熟語句泛口傳授。脂膏其吻。為道為禪展轉欺誑。有不可勝言者。昔東坡所謂至使婦人孺子抵掌嬉戲爭談禪悅。高者為名。下者為利。餘波末流無所不至。而佛法微矣。此正中末世之弊也。故今博採累朝外護聖賢緒餘。及弘教秉律韻人勝士。興失禪林宗師提綱警䇿法要。規仰司馬文正公通鑑。裁成此書。凡二十有八卷。垂二十萬言。將以遺諸後學。則予豈敢特欲前賢外護之跡。常存幾案日見而諷詠之。惟是 皇朝聖賢頌述吾教之作浩博尤多。附 四聖御製序於左方。若其宅文。予之精力疲竭。於此而未遑纂輯。請俟后之作者云耳。
隆興佛教編年通論卷第二十八(終) 卍新續藏第 75 冊 No. 1512 隆興編年通論
隆興佛教編年通論 聖宋御製附
太平興國三年。太宗至仁應道神功聖德文武睿烈大明廣孝皇帝。御製新譯三藏聖教序。賜天竺三藏法師天息災。其詞曰。
大矣哉我佛之教也。化導群迷闡揚宗性。廣博宏辨。英彥莫能究其旨。精微妙說。庸愚豈可度其源。義理幽玄真空莫測。包括萬象譬喻
【現代漢語翻譯】 現代漢語譯本： 沒有教義就無法彰顯禪的深奧，沒有禪定也無法達到教義的精妙。只有那些徹底領悟的人，兼備戒律和高尚的德行，才能融會貫通，自在無礙。世上確實存在一些人，憑藉著過去的福報，懷抱著不正當的見解，假借名聲和權勢來顯耀自己。對於宗門的傳承、教義的經典、戒律的規範，他們漫不經心，從未關注。只是把禪門問答中那些陳腐的語句，通過口頭傳授，用來潤飾自己的言辭，以『道』和『禪』的名義，輾轉欺騙他人。這種情況實在太多了，說也說不完。過去蘇東坡所說的，以至於婦女兒童都拍手嬉笑，爭相談論禪悅，高尚的人爲了名聲，低下的人爲了利益，這種不良風氣無處不在，佛法因此而衰微了。這正是末世的弊病啊。所以，現在我廣泛收集歷朝歷代護持佛法的聖賢的遺蹟，以及弘揚教義、秉持戒律的傑出人士的事蹟，還有那些復興衰敗禪林的宗師的綱領、警策和重要的法語，參照司馬光《資治通鑑》的體例，編纂成這部書。全書共有二十八卷，近二十萬字，希望能留給後來的學習者。那麼，我難道只是想把前代聖賢護持佛法的足跡，經常擺放在書案上，每天閱讀和吟誦嗎？只是因為 皇朝聖賢讚頌佛教的著作非常多，所以把四位聖上御製的序言附在左邊。至於其他的文章，我的精力和時間都耗盡了，沒有來得及編纂，請等待後來的作者吧。
《隆興佛教編年通論》卷第二十八（終） 卍新續藏第 75 冊 No. 1512 《隆興編年通論》
《隆興佛教編年通論》 聖宋御製附
太平興國三年，太宗至仁應道神功聖德文武睿烈大明廣孝皇帝，御製新譯三藏聖教序，賜給天竺三藏法師天息災（name of a monk）。序文如下：
偉大啊，我佛的教義！教化引導眾生，闡揚宗門的本性，廣博宏大，英才俊傑也無法窮盡它的旨意；精微奧妙的理論，平庸愚笨的人怎麼能測度它的源頭？義理幽深玄妙，真空的境界難以測度，它包容萬象，可以用譬喻來說明。
【English Translation】 English version: Without doctrine, the depth of Chan (Zen) cannot be revealed; without Chan (Zen), the subtlety of doctrine cannot be attained. Only those who thoroughly understand, possessing both precepts and noble conduct, can achieve complete understanding and freedom. There are indeed people in the world who, relying on past blessings, harbor unorthodox views, and use fame and power to promote themselves. They are indifferent to the lineage of the school, the classics of doctrine, and the norms of precepts, never paying attention to them. They merely use the stale phrases from Chan (Zen) dialogues, passing them on orally to embellish their words, deceiving others in the name of 'Dao' and 'Chan (Zen)'. There are countless instances of this. As Su Dongpo (a famous Chinese poet) said in the past, even women and children clap their hands and laugh, eagerly discussing the joys of Chan (Zen); the noble seek fame, and the lowly seek profit. This negative trend is pervasive, and the Buddha's teachings are thus weakened. This is precisely the problem of the degenerate age. Therefore, I have now extensively collected the remnants of the virtuous deeds of sages and worthies who have protected the Dharma throughout the dynasties, as well as the deeds of outstanding individuals who promote the teachings and uphold the precepts, and the outlines, admonitions, and essential Dharma teachings of masters who have revived the declining Chan (Zen) monasteries, referring to Sima Guang's (name of a historian) 'Zizhi Tongjian' (Comprehensive Mirror for Aid in Governance) for its structure, and compiled this book. The entire book consists of twenty-eight volumes, nearly two hundred thousand words, hoping to leave it to future learners. So, do I merely want to keep the traces of the virtuous deeds of past sages who protected the Dharma on my desk, reading and reciting them every day? It is only because the works of the sages of the Imperial Dynasty praising Buddhism are vast and numerous, so I have attached the prefaces written by the four emperors on the left. As for other articles, my energy and time have been exhausted, and I have not had time to compile them. Please wait for future authors to do so.
Chronological Treatise on Buddhism during the Longxing Era, Volume 28 (End) Supplement to the Wan Xu Zang, Volume 75, No. 1512, Chronological Treatise on the Longxing Era
Chronological Treatise on Buddhism during the Longxing Era, Imperial Preface of the Holy Song Dynasty
In the third year of the Taiping Xingguo era, Emperor Taizong Zhiren Yingdao Shengong Shengde Wenwu Ruilie Daming Guangxiao (Emperor's title), personally wrote the preface to the newly translated Tripitaka (Buddhist canon), and bestowed it upon the Indian Tripitaka Master Tian Xizai (name of a monk). The preface reads:
Great is the teaching of my Buddha! It teaches and guides sentient beings, elucidating the nature of the school, vast and profound, even the talented and wise cannot exhaust its meaning; the subtle and profound theories, how can the ordinary and foolish fathom its source? The meaning is deep and mysterious, the realm of emptiness is immeasurable, it encompasses all phenomena, and can be explained through metaphors.
無垠。總法網之紀綱。演無際之正教。拔四生之苦海。譯三藏之秘言。天地變化乎陰陽。日月盈虧乎寒暑。大則說諸善惡。細則比于河沙。含識萬端弗可盡述。若窺像法如影隨形。離六情以長存。歷千劫而可久。須彌內藏於芥子。如來坥蕩于無邊。達磨西來傳法東土。宣揚妙理順從指歸。彼岸菩提愛河生滅。用行於五濁惡趣。極溺於三業途中。經垂世之無窮。道無私而永泰。雪山貝葉若銀臺之耀目。歲月煙蘿起香界之自遠。巍巍罕測。杳杳難名。所以道資十聖。德被三賢。至道啟于乾元。眾妙生乎太易。綜繁形類。竅鑿昏冥。絕彼是非。開茲矇昧。有西域法師天息災等。常持四忍。早悟三空。翻貝葉之真詮。續人天之聖教。芳猷重啟。偶運昌時。潤五聲于文章。暢四始於風律。堂堂容止。穆穆耀華。曠劫而昏蟄重明。玄門昭顯。軌範而宏光妙法。凈界騰音。利益有情。俱登覺岸。無所障礙。救諸疲羸。冥昧慈悲汗漫物表。柔伏貪佷啟迪昏愚。演小乘則聲聞合其儀。論大乘則正覺立其性。含靈悟而蒙福。藏教闕而重興。幻化迷途。火宅深喻。雖設其教。不知者多。善念生而福量潛臻。惡業興而勝緣皆墜。調御四眾。積行十方。澍華雨于金輪。護恒河于玉闕。有頂之風不可壞。無際之水不能漂。澄寂湛然圓明清潔之智慧。
性空無染實相解脫之因緣。可以離煩惱於心田。可以得清涼于宇宙。 朕慚非博學。釋典微閑。豈堪敘文以示來者。如腐螢爝火不足比于皎日。將微蠡量海豈能窮盡于深淵者哉。
咸平二年。真宗膺符稽古成功遜德文明武定章聖元孝皇帝。御製繼聖教序。賜天竺三藏朝散大夫試光祿卿明教大師法賢。辭曰。
高明肇分。三辰方乃序其始。厚載初定。萬匯于以發乎端。清濁之體既彰。善惡之源是顯。然後以文物立其教。以正典化其俗。利益之功同歸于理。於是乎像法來於西國。真諦流於中夏。洞貫千古。真實之理無以窮。囊括九圍。玄妙之門莫能究。言乎妄想則五蘊皆空。現乃真容則一毫圓滿廣大之教。豈能絕述者哉。伏睹 太宗神功聖德文武皇帝。法性周圓。仁慈普布。化蠻貊則萬邦輻湊。躋蒸民于仁壽之鄉。崇教法則四海云從。惠蒼生於富庶之域。見尊經之浩汗。設方便以救沉淪。知法界之恢宏。行精進而攝懈怠。乃擇其䆳宇。校彼真文。命天竺之高僧譯貝多之佛語。像管翻成於金字。珠編復置於瑯函。龍宮之聖藻惟新。鷲嶺之苾芻仰嘆。繇是三乘共貫。四諦同圓。盡苦空真正之言。愿秘密研精之義。贊相相乎實相。論空空乎盡空。華嚴之理合軌轍。金仙之教同規矩。 朕纘嗣丕構。恭臨寶圖。常翼翼
【現代漢語翻譯】 現代漢語譯本： 性空無染的實相是解脫的因緣，它可以使心田遠離煩惱，可以使宇宙得到清涼。我（朕）慚愧自己並非博學之士，對佛經也只是略有涉獵，怎敢著文來昭示後人呢？如同腐爛的螢火蟲的光芒，不足以與皎潔的太陽相比；用小小的蠡殼來測量大海，又怎能窮盡深淵的深度呢？ 咸平二年，真宗皇帝應天命，傚法古人，功成而謙遜，以文明武功安定天下，是章聖元孝皇帝。御製《繼聖教序》，賜給來自天竺的三藏法師、朝散大夫、試光祿卿、明教大師法賢。序文說： 高明之氣開始分化，日月星辰才得以排列出它們的次序；厚實的土地初步奠定，萬物才由此萌發開端。清與濁的體性已經彰顯，善與惡的根源也隨之顯現。然後用禮樂制度來建立教化，用正統的經典來改變風俗。利益眾生的功德最終都歸於真理。因此，佛法從西域傳入，真實的教義在中原流傳。它貫穿千古，真實的道理無窮無盡；它囊括整個宇宙，玄妙的法門無法窮盡。談論虛妄的念頭，則五蘊皆空；展現真實的容貌，則一毫之相也圓滿廣大。如此的教義，豈能沒有人來繼續闡述呢？我恭敬地看到太宗神功聖德文武皇帝，佛性周遍圓滿，仁慈普遍施布。教化邊遠民族，使萬國都來朝拜；使百姓都生活在仁愛長壽的社會。崇尚佛教，使四海都來歸順；恩惠百姓，使他們生活富足。他看到佛經的浩瀚，設立方便法門來救度沉淪的眾生；他了解法界的廣闊，通過精進修行來攝受懈怠之人。於是選擇精妙的文字，校對那些真實的經文。命令天竺的高僧翻譯貝多樹葉上的佛語，用象牙筆翻譯成金字，又用珍珠編織成串，放置在精美的匣子里。龍宮的聖妙文藻煥然一新，鷲峰山的僧侶們都仰慕讚歎。因此，三乘教法共同貫通，四諦真理圓融無礙。窮盡苦、空、真正的言語，希望秘密地研究精深的含義。讚歎相即是實相，論述空即是盡空。華嚴宗的道理符合車轍的軌跡，金仙（佛）的教誨符合圓規的法則。我繼承先人的偉業，恭敬地治理國家，常常小心謹慎。
【English Translation】 English version: The nature of emptiness, without defilement, is the cause and condition for realizing true reality and liberation. It can remove afflictions from the field of the mind and bring coolness to the universe. I am ashamed of my lack of extensive learning and only a superficial understanding of Buddhist scriptures. How can I dare to write an essay to instruct future generations? Like the light of a decaying firefly, it is insufficient to compare with the bright sun; using a small shell to measure the ocean, how can one exhaust the depth of the abyss? In the second year of Xianping, Emperor Zhenzong, responding to the mandate of Heaven, emulating the ancients, achieving success with humility, pacifying the world with civilization and martial prowess, was the Emperor Zhangsheng Yuanxiao. He personally composed the 'Preface to Continuing the Sacred Teachings,' bestowed upon the Tripitaka Master from Tianzhu (India), Chaosan Daifu (Official Title), Shi Guangluqing (Official Title), and Mingjiao Dashi (Title), Fa Xian (Name). The preface says: When the highest clarity began to differentiate, the sun, moon, and stars were able to arrange their order; when the solid earth was initially established, all things began to sprout from their origins. The nature of purity and turbidity has already been manifested, and the source of good and evil has also become apparent. Then, culture and institutions were used to establish teachings, and orthodox scriptures were used to transform customs. The merit of benefiting all beings ultimately returns to the truth. Therefore, the Buddhist Dharma came from the Western Regions, and the true teachings flowed into the Central Plains. It penetrates through the ages, and the true principles are inexhaustible; it encompasses the entire universe, and the profound gates cannot be fathomed. Speaking of deluded thoughts, the five aggregates are all empty; revealing the true form, even a single hair is perfectly complete and vast. How can such teachings not be continued and expounded? I respectfully observe that Emperor Taizong, with divine merit and sacred virtue, both civil and martial, had a Buddha-nature that was all-encompassing and complete, and his benevolence was universally bestowed. He civilized the barbarian tribes, causing all nations to come and pay tribute; he elevated the people to a land of benevolence and longevity. He revered the teachings, causing the four seas to submit; he benefited the people, causing them to live in prosperity. He saw the vastness of the scriptures and established expedient means to save sentient beings from drowning; he understood the vastness of the Dharma realm and practiced diligently to subdue laziness. Therefore, he selected the exquisite words and proofread those true texts. He ordered the eminent monks of Tianzhu to translate the Buddha's words on the leaves of the Betel palm, translating them into golden letters with ivory pens, and then weaving them into strings of pearls, placing them in exquisite boxes. The sacred and wonderful writings of the Dragon Palace were renewed, and the monks of Vulture Peak admired and praised them. Therefore, the Three Vehicles are jointly connected, and the Four Noble Truths are perfectly integrated. Exhausting the words of suffering, emptiness, and truth, hoping to secretly study the profound meanings. Praising that form is identical to true reality, discussing emptiness is identical to complete emptiness. The principles of the Avatamsaka School conform to the tracks of the chariot, and the teachings of the Golden Immortal (Buddha) conform to the compass and square. I inherit the great achievements of my ancestors and respectfully govern the country, always being cautious and prudent.
以撫兆民。每兢兢而守 先訓。以至釋典猶未精詳。源其幽深曷能探測。有譯經西域僧法賢。奏章懇切。致意專勤。以 先皇帝大闡真風高傳佛日。興前王之墜典。振覺路之頹綱。欲旌天造之功。庸用廣聖文之述作。請予制序繼聖教焉。自 聖考上仙。追號罔息。政事之外何暇經心。今已𧝓除思臻微奧。雖幼承 慈訓。柰夙乏通才。焉窮乎法海之津涯。莫造乎空門閫域。略敷大意以徇輿情。蹄涔(音岑)不足擬浴日之波。尺棰豈能量昊天之影。聊述短序以紀 聖功者焉。
景祐三年。仁宗體大法道極功至德神文聖武睿明哲孝皇帝。御製天聖廣燈錄序。賜護國將軍節度使駙馬都尉李遵勖。辭曰。
惟大雄之闡教也。以清凈為宗。慈悲救世。解煩惱之苦縛。啟方便之化門。安住雪山。始階于西域。飛行漢殿。遂通於東旦。彼土得道何可勝言。此方承流於是乎在。雖陰魔時有以侮伐。或示神通。而帝釋常加於護持。無虧實相。自法眼授記。鞠多即心。佛衣不傳。逮六祖而頓悟。牛頭析派。續千燈而罔窮。繇斯慧炬益繁。法雲滋陰。旁行梵學。轉譯華音。扣寂禪關。指迷覺路。了達者至乎離念。超登者于以忘筌。為無所不通之明。處不可思議之首。歷代聖帝明王旦有為之信曏者矣。 我太祖之乘箓也。正法延乎住
【現代漢語翻譯】 現代漢語譯本： 用以安撫天下百姓，我總是小心謹慎地遵循先帝的教誨。然而，對於佛經的理解，我仍然不夠精通詳盡，它的幽深玄妙之處，又怎能徹底探究呢？有來自西域的譯經僧人法賢，他的奏章懇切，表達的意願專注而勤勉，認為先帝大力弘揚佛法，高舉佛日的旗幟，復興前朝衰落的典章制度，振興佛教頹廢的綱紀，想要彰顯上天造化的功德，因此需要廣泛地進行聖文的著述，懇請我為此作序，以繼承先帝的教誨。自從先帝駕崩昇天，我日夜追思，政事之外，哪裡還有心思顧及其他？如今我已經稍微擺脫了悲傷，開始深入研究佛法的精微奧妙。雖然從小就受到母親的慈愛教導，但無奈我天資不足，又怎能窮盡佛法的深遠境界，到達空門的堂奧呢？只能略微闡述一些大概的意思，以順應大眾的期望。淺淺的蹄印積水，不足以比擬太陽沐浴的大海波濤；短短的尺子，又怎能測量廣闊天空的影子？姑且寫一篇短序，來記述先帝的聖功罷了。
景祐三年，仁宗體大法道極功至德神文聖武睿明哲孝皇帝，御製《天聖廣燈錄序》，賜給護國將軍節度使駙馬都尉李遵勖。序文中寫道：
只有偉大的釋迦牟尼佛闡揚教義，以清凈為根本宗旨，用慈悲之心救度世人，解除煩惱的痛苦束縛，開啟方便的教化之門。他安住在雪山，佛教開始在西域興起；他的教義傳到漢朝宮殿，於是傳遍了東方。在西域得道的人數不勝數，我們這裡接受佛法傳承，也正是因為如此。雖然有陰間的邪魔不時地侵擾，或者顯示神通，但是帝釋天總是加以護持，佛法的真實面貌沒有受到損害。自從法眼宗受到授記，鞠多禪師領悟了即心是佛的道理，佛祖的衣缽不再傳授，到了六祖慧能大師才頓悟成佛。牛頭宗分出支派，延續了千燈相傳的局面，沒有窮盡。因此，智慧的火炬越來越繁盛，佛法的雲朵滋潤著萬物。廣泛地翻譯梵文經典，轉譯成華語。叩響寂靜的禪關，指明迷途的覺悟之路。領悟通達的人達到了離唸的境界，超越登峯造極的人達到了忘卻一切的境界。他們具備無所不通的智慧光明，處於不可思議的境界之首。歷代的聖明君主，都有信奉佛法的人。
我們的太祖皇帝繼承皇位，使正法得以延續。
【English Translation】 English version: To soothe and nurture the people, I am always cautious and adhere to the late Emperor's teachings. However, my understanding of Buddhist scriptures is still not thorough and detailed. How can I fully explore its profound and mysterious depths? There is the Tripitaka Master Fa Xian, a monk from the Western Regions, whose memorial is earnest and whose intentions are focused and diligent. He believes that the late Emperor greatly promoted Buddhism, raised high the banner of the Buddha's sun, revived the declining institutions of the previous dynasties, and revitalized the decadent discipline of Buddhism. He wishes to highlight the merits of Heaven's creation, and therefore needs to extensively engage in the writing of sacred texts, requesting me to write a preface to continue the late Emperor's teachings. Since the late Emperor passed away and ascended to heaven, I have been in constant mourning. Besides political affairs, where would I have the mind to attend to other matters? Now I have slightly recovered from my grief and begun to delve into the subtle and profound mysteries of Buddhism. Although I have received loving guidance from my mother since childhood, I am unfortunately lacking in talent. How can I exhaust the profound realm of the Dharma and reach the depths of the gate of emptiness? I can only briefly explain some general ideas to comply with the expectations of the public. The shallow water in a hoofprint is not enough to compare with the waves of the sea where the sun bathes; a short ruler cannot measure the shadow of the vast sky. I will write a short preface to record the late Emperor's sacred achievements.
In the third year of Jingyou, Emperor Renzong, who embodies the great Dharma, the ultimate merit, the supreme virtue, the divine and civil, the sagely and martial, the wise and intelligent, and the filial piety, personally wrote the preface to the Tiansheng Guangdeng Lu (天聖廣燈錄) and bestowed it upon Li Zunxu (李遵勖), the Protector-General, Military Commissioner, and Imperial Son-in-Law Commandant. The preface reads:
Only the Great Hero (釋迦牟尼佛, Shakyamuni Buddha) expounds the teachings, taking purity as its fundamental principle, saving the world with compassion, relieving the suffering of afflictions, and opening the gate of expedient teachings. He resided in the Snow Mountains, and Buddhism began to flourish in the Western Regions; his teachings were transmitted to the Han Dynasty palace, and thus spread throughout the East. The number of those who attained enlightenment in the Western Regions is countless, and we here receive the transmission of the Dharma precisely because of this. Although there are occasional disturbances from the demons of the underworld, or displays of supernatural powers, the God Indra always provides protection, and the true nature of the Dharma remains unharmed. Since the Fayen (法眼) school received the prophecy, Zen Master Juto (鞠多) realized the principle of 'mind is Buddha' (即心是佛, ji xin shi fo), the Buddha's robe was no longer transmitted, and it was not until the Sixth Patriarch Huineng (六祖慧能) that he attained sudden enlightenment. The Niutou (牛頭) school branched out, continuing the transmission of a thousand lamps, without end. Therefore, the torch of wisdom becomes increasingly prosperous, and the clouds of Dharma nourish all things. The Sanskrit scriptures are widely translated and rendered into Chinese. Knocking on the silent Zen gate, pointing out the path of enlightenment for those who are lost. Those who understand and penetrate reach the state of non-thought (離念, li nian), and those who transcend and reach the peak attain the state of forgetting everything (忘筌, wang quan). They possess the wisdom and light that penetrates everything, and are at the head of the realm of the inconceivable. The wise and enlightened monarchs of past dynasties have all had faith in Buddhism.
Our Emperor Taizu (太祖) inherited the throne, allowing the true Dharma to continue.
世。 我太宗之握紀也。妙供滿於諸天。 真宗皇帝密契菩提之心。深研善逝之旨。能仁之化一雨普沾。外護之心二纓喜舍。 朕嗣景祚。子育群黎。將以歐富壽之民。居常奉調御之本。丕胄基構。雖祇席于 蘿圖導引津樑。每欽惟于竺氎。茲乃遵前王之道也。其可忽諸。天聖廣燈錄者。護國將軍節度使駙馬都尉李遵勖之所編次也。遵勖承榮外館。受律齋壇。靡恃貴而驕矜。頗澡心於夷曠。竭積順之素志。趨求福之本因。灑六根之情塵。別三乘之歸趣。跡其祖錄。廣彼宗風。采開士之迅機。集叢林之雅對。粗裨于理。咸屬之篇。嘗貢紺編來聞扆座。且有勤請求錫序文。 朕既嘉乃誠重違其意。載念薄伽之旨。諒有庇于生靈。近戚之家又不嬰於我慢。良可嘉尚。因賜之題。豈徒然哉。亦王者溥濟萬物之源也。其錄三十卷。時景祐三年四月日賜序。
建中靖國元年。徽宗體神合道駿烈遜功聖文仁德憲慈顯孝皇帝。建中靖國續燈錄序。賜東部法雲禪寺住持傳法佛國禪師惟白。詞曰。
昔釋迦如來之出世也。受然燈之記。生凈飯之家。分手指乎天地。而真機已露。游門觀于老死。而幻緣頓寂。及乎唱道雞園。騰芳鷲嶺。無邊剎境遂現於一毫之端。大千經卷畢出於微塵之表。西被竺土。東流震旦。編葉而書則一時聖
【現代漢語翻譯】 現代漢語譯本：
世。
我太宗掌握國家大權時，美妙的供養充滿了諸天。
真宗皇帝深刻領悟了菩提之心，深入研究了善逝（如來）的旨意。能仁（釋迦牟尼佛）的教化像一場雨一樣普遍沾溉，外護佛法的心像兩條纓絡一樣歡喜佈施。我繼承皇位，養育百姓，將要使富裕長壽的百姓，常常奉行調御（佛）的根本教義。繼承祖先的基業，雖然只是在簡陋的草蓆上，也要引導眾生到達解脫的津樑，常常欽佩來自印度的佛法。這正是遵循前代君王的道路啊，怎麼可以忽略呢？《天聖廣燈錄》這本書，是護國將軍、節度使、駙馬都尉李遵勖所編纂的。李遵勖身居顯赫的官位，接受戒律，設立齋壇，不仗恃權貴而驕傲自滿，頗能洗滌心靈，達到曠達的境界。竭盡積累的順從之心，趨向追求福報的根本原因。洗去六根的情慾塵埃，辨別三乘的歸宿旨趣。追尋祖師的語錄，弘揚宗門的風範，採擷開悟之士的迅捷機鋒，彙集叢林的典雅對答，粗略地補充了義理，全部歸屬於篇章。曾經進貢紺色的書冊來稟告御座，並且勤懇地請求賜予序文。
我既然嘉許他的誠意，也不好違揹他的意願。考慮到佛法的宗旨，確實能夠庇護眾生，近親之家又不陷入我慢，實在值得嘉獎贊賞，因此賜予他題詞，難道是徒然的嗎？這也是君王普遍救濟萬物的根源啊。這部書共三十卷，在景祐三年四月某日賜予序文。
建中靖國元年，徽宗體神合道駿烈遜功聖文仁德憲慈顯孝皇帝，為《建中靖國續燈錄》作序，賜予東部法雲禪寺住持、傳法佛國禪師惟白。序文說：
從前釋迦如來出世時，接受了燃燈佛的授記，出生在凈飯王之家。手指天地，而真正的機鋒已經顯露。遊歷城門，看到衰老和死亡，而虛幻的因緣頓時寂滅。等到在雞園說法，在鷲嶺騰芳，無邊的剎土境界，於是顯現在一根毫毛的末端，大千世界的經卷，全部出現在微塵的表面。向西傳到印度，向東流傳到震旦（中國），編完成的書葉，一時聖賢...
【English Translation】 English version:
World.
When my Emperor Taizong held the reins of power, wonderful offerings filled all the heavens.
Emperor Zhenzong deeply understood the heart of Bodhi and profoundly studied the teachings of Sugata (Tathagata). The teachings of Sakyamuni Buddha spread universally like rain, and the heart of protecting the Dharma was like two tassels, joyfully giving. I inherited the throne and nurtured the people, intending to enable the wealthy and long-lived people to always uphold the fundamental teachings of the Tamer (Buddha). Inheriting the foundation of our ancestors, even if only on a simple mat, we must guide sentient beings to the ferry of liberation, always admiring the Dharma from India. This is precisely following the path of the former kings; how can it be neglected? The book 'Tiansheng Guangdeng Lu' (Tiansheng Era Record of Extensive Lamps), was compiled by Li Zunxu (Li Tsun-hsu), the General of the State-Protecting Army, Military Commissioner, and Imperial Son-in-Law. Li Zunxu held a prominent position, received precepts, and established a fasting altar, not relying on power and arrogance, but rather purifying his mind to achieve a broad and open state. He exhausted his accumulated heart of obedience, striving to seek the fundamental cause of blessings. He washed away the dust of desire from the six senses and distinguished the ultimate aims of the Three Vehicles. Tracing the records of the patriarchs, he promoted the style of the school, collecting the swift opportunities of enlightened individuals and gathering the elegant dialogues of the monasteries, roughly supplementing the principles, all belonging to the chapters. He once presented dark blue books to report to the imperial seat and earnestly requested the bestowal of a preface.
Since I appreciate his sincerity, I should not go against his wishes. Considering the purpose of the Buddha's teachings, it can indeed protect sentient beings, and the family of close relatives does not fall into arrogance. It is truly commendable and praiseworthy, so I bestow a title upon it. Is it in vain? It is also the source of the king's universal salvation of all things. The record consists of thirty volumes, and the preface was bestowed on a certain day in April of the third year of Jingyou.
In the first year of Jianzhong Jingguo, Emperor Huizong, who embodied the spirit, united with the Tao, possessed great achievements, yielded merit, was sagely, virtuous, benevolent, kind, virtuous, and filial, wrote a preface to the 'Jianzhong Jingguo Continued Record of Lamps', bestowed upon Wei Bai (Wei-pai), the abbot of Dongbu Fayun Chan Monastery and Chan Master of the Buddha Country who transmitted the Dharma. The preface says:
In the past, when Sakyamuni (Shijia Muni) Tathagata appeared in the world, he received the prediction of Dipamkara (Randeng) Buddha and was born into the family of King Suddhodana (Jingfan). Pointing his finger to heaven and earth, the true opportunity was already revealed. Traveling through the gates, he saw old age and death, and the illusory causes and conditions suddenly ceased. When he preached in the Chicken Garden and flourished on Vulture Peak (鷲嶺), the boundless Buddha-fields appeared at the tip of a single hair, and the sutras of the great chiliocosm all appeared on the surface of a speck of dust. It spread westward to India and eastward to China, compiled into book leaves, and at that time, sages...
教雖傳於慶喜。拈華而笑則正法眼藏獨付于飲光。自達磨西來實為初祖。其傳二三四五而至於曹溪。於是雙林之道逾光。一滴之流寢廣。自南嶽青原而下分為五宗。各擅門風。應機酬對。雖建立不同而會歸則一。莫不箭鋒相拄鞭影齊施。接物利生啟悟多矣。源派廣迤。枝葉扶疏。而云門臨濟二宗遂獨盛于 天下。 朕膺天寶命。紹國大統。恭惟藝祖辟度門于綿㝢。 太宗闡秘義于敷天。 章聖傳燈于景德。 永昭廣燈于天聖。皆宏暢真風協助神化。以成無為之治者也。于皇 神考尤向空宗。元豐三年詔于大相國寺創二禪。辟慧林于東序。建智海于西廡。壬戌之歲以越國大長公主及集慶軍節度觀察留後駙馬都尉張敦禮之請。后建法雲禪寺於國之南。於是祖席光輝叢林鼎盛。天下襲方袍慕禪悅者雲集于上都矣。今敦禮以其寺住持僧佛國禪師惟白。探最上乘。了第一義。屢入中禁。三登高座。宣揚妙旨。良愜至懷。昔能仁說法華經。放眉間白毫相。光照東方萬八千世界。而彌勒發問。文殊決疑。以謂日月燈明佛本光瑞如此。持是經者妙光法師。得其證者普明如來。今續燈之名。蓋燈燈相續。光光相入。義有在於是矣。噫。圓澄覺海本含褁於十方。生滅空漚遂沉淪於三有。因明立所。由塵發知。織妄相仍轉入諸趣。良可悲也。
【現代漢語翻譯】 現代漢語譯本： 教法雖然由阿難（慶喜）傳承，但拈花微笑的公案，則將正法眼藏傳給了迦葉（飲光）。菩提達摩自西方而來，實為禪宗初祖。其傳承歷經二祖、三祖、四祖、五祖，最終傳至曹溪慧能。於是，雙林（指達摩）的道統更加發揚光大，一滴之水也流淌得更為寬廣。自南嶽懷讓、青原行思之後，禪宗分為五宗，各擅家風，應機施教。雖然建立的方式不同，但最終的歸宿卻是一致的，無不以箭鋒相抵、鞭影齊施的方式，接引眾生，利益眾生，開啟智慧，實在太多了。源頭和支派廣闊綿延，枝繁葉茂，而云門宗和臨濟宗尤其在天下盛行。 朕（皇帝自稱）承受天命，繼承國家大統。恭敬地追念藝祖（指宋太祖趙匡胤）在廣闊的疆域內開闢了佛寺的門戶，太宗（指宋太宗趙光義）在普天之下闡揚了佛教的精深義理，章聖（指宋真宗趙恒）在景德年間傳續了佛燈，永昭（指宋仁宗趙禎）在天聖年間廣佈佛燈，他們都弘揚了真正的佛法，協助了神道的教化，從而成就了無為而治的局面。我已故的父皇（神考）尤其傾向於空宗（指禪宗）。元豐三年，下詔在大相國寺建立了兩座禪院，在東廂房開闢了慧林禪院，在西廂房建立了智海禪院。壬戌年，因為越國大長公主以及集慶軍節度觀察留後、駙馬都尉張敦禮的請求，後來在國都的南部建立了法雲禪寺。於是，祖師的席位光輝燦爛，叢林興盛繁榮，天下穿著僧袍、仰慕禪悅的人們雲集于上都（指都城汴梁）。 如今，張敦禮認為法雲禪寺的住持僧人佛國禪師惟白，探究了最上乘的佛法，領悟了第一義諦，多次進入皇宮，三次登上高座，宣揚精妙的佛法，實在符合朕的心意。過去，釋迦牟尼佛在宣講《法華經》時，從眉間放出白毫相光，照亮東方萬八千世界，而彌勒菩薩發問，文殊菩薩解答疑問，認為日月燈明佛的本光瑞相就是如此。受持這部經的人是妙光法師，證得這部經的人是普明如來。如今續燈的名稱，大概是燈燈相續，光光相入，意義就在於此啊。 唉！圓滿澄澈的覺悟之海，本來就包含著整個十方世界，而生滅變化的虛幻泡沫，卻沉淪於欲界、色界、無色界這三有之中。因為執著于名相而建立種種見解，由於塵世的擾動而生起種種知見，編織虛妄的現象，輾轉進入各種趣道，實在可悲啊！
【English Translation】 English version: Although the Dharma was transmitted to Ananda (Qingxi), the case of holding up a flower and smiling passed the Right Dharma Eye Treasury to Kashyapa (Yinguang). Bodhidharma came from the West and was truly the first patriarch of Zen. His transmission passed through the second, third, fourth, and fifth patriarchs, eventually reaching Huineng at Caoxi. Thus, the Way of Shuanglin (referring to Bodhidharma) was further promoted, and a single drop of water flowed even wider. From Nanyue Huairang and Qingyuan Xingsi onwards, Zen was divided into five schools, each excelling in its own style, teaching according to the circumstances. Although the methods of establishment differed, the final destination was the same, all using the method of arrow points meeting and whip shadows aligning to receive sentient beings, benefit sentient beings, and awaken wisdom, which was truly abundant. I (the emperor referring to himself) received the Mandate of Heaven and inherited the great rule of the country. I respectfully recall that Emperor Taizu (referring to Emperor Taizu of Song, Zhao Kuangyin) opened the gates of Buddhist temples in the vast territory, Emperor Taizong (referring to Emperor Taizong of Song, Zhao Guangyi) expounded the profound principles of Buddhism throughout the land, Emperor Zhenzong (referring to Emperor Zhenzong of Song, Zhao Heng) continued the lamp of Buddhism during the Jingde era, and Emperor Renzong (referring to Emperor Renzong of Song, Zhao Zhen) widely spread the lamp of Buddhism during the Tiansheng era. They all promoted the true Dharma and assisted the enlightenment of the divine, thereby achieving a state of non-action governance. My deceased father (Shenkao) was particularly inclined towards the Empty School (referring to Zen). In the third year of Yuanfeng, he issued an edict to establish two Zen monasteries in the Great Xiangguo Temple, opening the Huilin Zen Monastery in the east wing and establishing the Zhihai Zen Monastery in the west wing. In the year of Renxu, at the request of the Grand Princess of Yue and Zhang Dunli, the military commissioner of Jiqing Army, a new Fayun Zen Temple was built in the south of the capital. Thus, the seat of the patriarchs shone brightly, the monasteries flourished, and those who wore robes and admired Zen joy gathered in the upper capital (referring to the capital city of Bianliang). Now, Zhang Dunli believes that the abbot of Fayun Zen Temple, Zen Master Foguo Wei Bai, has explored the supreme vehicle of Buddhism, understood the first principle, entered the palace many times, ascended the high seat three times, and proclaimed the wonderful Dharma, which truly accords with my heart. In the past, when Shakyamuni Buddha was expounding the 'Lotus Sutra', he emitted a white hair light from between his eyebrows, illuminating the eighteen thousand worlds of the east, and Maitreya Bodhisattva asked questions, and Manjushri Bodhisattva answered questions, believing that the original light of the Sun Moon Light Buddha was like this. The one who upholds this sutra is the Wonderful Light Dharma Master, and the one who attains this sutra is the Universal Light Tathagata. Now the name of continuing the lamp is probably that the lamps continue one after another, and the lights enter one another, and the meaning lies in this. Alas! The perfect and clear sea of enlightenment originally contains the entire ten directions, but the illusory bubbles of birth and death sink into the three realms of desire, form, and formlessness. Because of attachment to names and forms, various views are established, and due to the disturbances of the world, various knowledge and views arise, weaving illusory phenomena, and turning into various paths, which is truly sad!
若回光內照。發真歸元。則是錄也。直指性宗單傳心印。可得於眉睫。可薦于言前。舉手而擎妙喜之世界。彈指而現莊嚴之樓閣。神通妙用真不可得而思議也。嘉于有眾締此勝緣。俱離迷津。偕之覺路。斯 朕之志已。建中靖國元年八月十五日賜序。
論曰。古稱至治之君不世出。然我 宋至治。聖君何其盛歟。昔熙豐間。議者以謂我宋累聖規模絕勝漢唐之君遠甚。以今觀之。信哉斯言也。恭惟 四聖御製序。發揮聖藻。宏闡宗乘。足見 天縱妙悟得道之深。而崇尚之體無過與不及。凡歷古以來盛帝顯王。得佛法味於此盡善盡美矣。其可深秘法藏而不使之廣傳。同日月光明開悟含識哉。是用著之終篇。仰師論語堯曰之意焉耳。