X75n1513_釋門正統
卍新續藏第 75 冊 No. 1513 釋門正統
No. 1513-A 釋門正統序
編年者。先聖舊章也。王有德。官有守。能使列國遵行。赴告䇿書。天下如一家。中國如一人。而舊章舉矣。洎三光五嶽氣分王制。尚存同盟。歲聘間朝。再朝而會。再會而盟。從政者嚴於諸侯之事。擇能知四國所為。辨其大夫族姓班位。貴賤能否。善辭令者而使之。故雖法不昭明而行事可覆。聖筆約以備之。微顯志晦懲惡勸善之體猶在。降此而下。司馬君實掌握時英。以局自隨。半生僅成一書。豈遷．固所能企及。釋氏巖居穴處身屈者名愈高。位下者道愈肅。四海萬里孤雲身特。烏論所謂編年者。若門戶頹圮。稱戎侮我。烝然來思。不有不似罪使誰。當其用遷．固法。誠有不獲已者。法雖遷．固而微顯志晦懲惡勸善。未嘗不竊取舊章。此正統之作也。本紀以嚴創製。世家以顯守成。志詳所行之法。以崇能行之侶。諸傳派別而川流。載記嶽立而山峙。以耕以戰。誰主誰賓。而能事畢矣。宗鑒學淺識暗管見狹。聞狂斐之罪。亦自知之。道重身微。利害奚䘏。皇宋嘉熙改元三月十日沙門宗鑒序。
釋門正統目錄
良渚沙門 宗鑒 集卷第一娑婆教主釋迦牟尼世尊本紀大迦葉阿難商那和修摩田地鞠多
【現代漢語翻譯】 現代漢語譯本 《釋門正統序》
編年，是古代聖賢的舊制度。君王有德行，官員有操守，能夠使各國遵從施行，諸侯國前來報告情況，進獻盟約文書，天下就像一家人，中國就像一個人，這樣舊的制度就被髮揚光大了。到了三光（日、月、星）五嶽（東嶽泰山、西嶽華山、中嶽嵩山、北嶽恒山、南嶽衡山）劃分疆域，君王的制度，還儲存著諸侯國之間結盟的傳統。每年互相聘問，隔年朝見，再次朝見就舉行盟會。從政的人對諸侯的事非常重視，選擇賢能的人瞭解各國的所作所為，辨別他們的大夫的族姓、班位，貴賤和才能，善於辭令的人就派他去出使。所以即使法令不夠明確，但所做的事情可以反覆驗證。聖人的筆法簡約而完備，體現了微言大義、顯揚善行、隱晦地批評惡行的精神。再往下，司馬光掌握著當時的英才，用一個固定的模式來寫作，半生才完成一本書。這難道是司馬遷、班固所能達到的嗎？釋氏（佛教）的僧人居住在山巖洞穴，自身地位卑微，但名聲卻更加高尚；職位低下，但道行卻更加令人敬佩。四海萬里，像孤雲一樣，自身非常獨特。哪裡還顧得上所謂的編年呢？就像門戶頹敗，被外族侵侮，大家都思念著美好的過去。如果寫得不像，那要怪罪誰呢？當他們採用司馬遷、班固的寫作方法時，確實有不得已的原因。方法雖然採用了司馬遷、班固的，但微言大義、顯揚善行、隱晦地批評惡行的精神，卻未嘗不借鑒古代的制度。這就是《釋門正統》的寫作意圖。本紀用來嚴謹地開創先例，世家用來彰顯繼承和發展，志詳細記載所施行的法令，用來推崇能夠實行這些法令的人，各傳按照派別分流，載記像山嶽一樣聳立。以耕種和戰爭為例，誰是主誰是賓，這樣各種事情就都完備了。宗鑒學識淺薄，見識愚昧，管窺蠡測，知道自己有狂妄不實的罪過。但因為重視佛道，輕視自身，所以對利害得失毫不顧惜。皇宋嘉熙改元（1237年）三月十日沙門宗鑒序。
《釋門正統目錄》
良渚沙門 宗鑒 輯 卷第一 娑婆教主釋迦牟尼世尊本紀 大迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一） 阿難（Ānanda，釋迦牟尼十大弟子之一） 商那和修（Śāṇavāsa，禪宗二祖） 摩田地（Madhyāntika，阿育王時代赴 কাশ্মīr 弘法的五位長老之一） 鞠多
【English Translation】 English version Preface to the Orthodox Lineage of釋門 (Shì Mén)
Annals are the old institutions of the ancient sages. When kings possess virtue and officials uphold their duties, they can ensure that all nations comply and implement them. When vassal states come to report and present their covenants, the world is like one family, and China is like one person. Thus, the old institutions are promoted. Even when the Three Luminaries (sun, moon, and stars) and the Five Peaks (Mount Tai in the east, Mount Hua in the west, Mount Song in the center, Mount Heng in the north, and Mount Heng in the south) divide the territory, the king's system still preserves the tradition of alliances between vassal states. They visit each other annually, pay tribute every other year, and hold alliance meetings every other meeting. Those in power value the affairs of the vassal states, selecting capable individuals to understand the actions of each state, distinguishing their ministers' clans, ranks, nobility, ability, and eloquence to send them on missions. Therefore, even if the laws are not clear, the actions can be verified. The sage's writing is concise and complete, embodying the spirit of subtle words with profound meanings, promoting good deeds, and implicitly criticizing evil. Further down, Sima Guang (司馬光) grasped the talents of the time, using a fixed pattern to write, taking half a lifetime to complete one book. How could this be achieved by Sima Qian (司馬遷) and Ban Gu (班固)? The Buddhist monks who live in mountain caves, though their status is humble, their reputation is even higher; though their position is low, their practice is even more admirable. Across the four seas and ten thousand miles, like solitary clouds, they are unique. Where can we find the so-called annals? It's like the gate is dilapidated, and we are insulted by foreign tribes, everyone misses the good old days. If it is written dissimilarly, who is to blame? When they adopted the writing methods of Sima Qian and Ban Gu, there were indeed unavoidable reasons. Although the methods of Sima Qian and Ban Gu were adopted, the spirit of subtle words with profound meanings, promoting good deeds, and implicitly criticizing evil, has never failed to draw on ancient institutions. This is the writing intention of 'Orthodox Lineage of 釋門 (Shì Mén)'. The annals are used to strictly create precedents, the hereditary houses are used to highlight inheritance and development, the treatises detail the laws implemented, to promote those who can implement these laws, the biographies flow according to different schools, and the records stand like mountains. Taking farming and war as examples, who is the master and who is the guest, so that all things are complete. Zongjian (宗鑒) has shallow knowledge, dull insight, and narrow views, and knows that he has the sin of being arrogant and unrealistic. But because he values the Buddha's path and despises himself, he does not care about gains and losses. On the tenth day of the third month of the first year of Jiaxi (嘉熙) of the Emperor Song (1237), the monk Zongjian wrote the preface.
Table of Contents of Orthodox Lineage of 釋門 (Shì Mén)
Compiled by Monk Zongjian (宗鑒) of Liangzhu Volume 1 The Basic Annals of Śākyamuni (釋迦牟尼) World-Honored One, the Lord of the Sahā World Mahākāśyapa (大迦葉, one of the ten great disciples of Śākyamuni) Ānanda (阿難, one of the ten great disciples of Śākyamuni) Śāṇavāsa (商那和修, the Second Patriarch of Zen Buddhism) Madhyāntika (摩田地, one of the five elders who went to Kashmir to propagate Buddhism during the reign of King Ashoka) Kukkuta (鞠多)
提多迦彌遮迦佛陀難提佛陀密多脅比丘富那奢馬鳴毗羅天臺高祖龍樹菩薩本紀提婆羅睺羅僧佉難提僧佉耶舍鳩摩羅馱阇夜那槃馱摩奴羅鶴勒夜那師子天臺祖父北齊南嶽二尊者世家大善玄光慧成慧超慧旻天臺教主智者靈慧大師世家卷第二山門結集祖師章安尊者世家普明智越波若法彥大志智璪智晞等觀道悅山門傳持教觀法華天宮左溪三尊者世家神邑道遵大義山門記主荊溪尊者世家普門元皓梁肅無姓山門授受䆳修外琇竦宗通七祖師世家最澄修雅中興教觀法智大師世家卷第三身土志弟子志塔廟志護法志卷第四利生志順俗志興衰志斥偽志卷第五荷負扶持傳遠端恩三師孤山文備慶昭繼齊咸潤本支輝映傳懺主思悟慧辨元凈從雅若愚扣擊宗途傳凈覺神智靈照可久卷第六中興一世則全崇矩慧才本如有臻慧舟瑩公文璨道因二世從諫覃異溫其若水希最繼忠惟湛處謙處咸有嚴三世中立梵光思恭凈果擇瑛凈梵蘊慈宗敏擇卿齊璧應如蘊齊仲閔卷第七中興四世十五傳法鄰覺先宗肇道琛智仙瞭然如湛法久神煥思梵中皎有明可觀晁說之陳瓘五世五傳圓智智連與咸慧詢善榮景咨宗印六世二傳若訥端信七世慧明護法內傳法誠法向恒景飛錫楚金智琰行滿王安石子昉楊杰能公思凈元穎鐘離松江公望吳克己卷第八護法外傳曇鸞劉虬傅大士僧稠抱玉皎然延壽贊寧戒珠法
【現代漢語翻譯】 現代漢語譯本 提多迦彌遮迦（Tittaka，一位佛教長老）佛陀難提（Buddhanandi，一位佛教長老）佛陀密多（Buddhamitra，一位佛教長老）脅比丘（Parsva，一位佛教長老）富那奢（Punyasas，一位佛教長老）馬鳴（Asvaghosa，一位佛教詩人、哲學家）毗羅（不確定，可能指Vira）天臺高祖龍樹菩薩本紀（Nagarjuna，大乘佛教的重要人物）提婆（Aryadeva，龍樹的弟子）羅睺羅（Rahula，佛陀的兒子）僧佉難提（Samghanandi，一位佛教長老）僧佉耶舍（Samghayasas，一位佛教長老）鳩摩羅馱（Kumarata，一位佛教長老）阇夜那槃馱（Jayanapandha，一位佛教長老）摩奴羅鶴勒夜那（Manoratha，一位佛教長老）師子（Simha，一位佛教長老）天臺祖父北齊南嶽二尊者世家（指天臺宗的傳承）大善玄光慧成慧超慧旻（僧人名）天臺教主智者靈慧大師世家卷第二（智顗，天臺宗的實際創始人）山門結集祖師章安尊者世家（灌頂，智顗的弟子）普明智越波若法彥大志智璪智晞等（僧人名）觀道悅山門傳持教觀法華天宮左溪三尊者世家（左溪玄朗及其弟子）神邑道遵大義山門記主荊溪尊者世家（湛然，天臺宗的重要人物）普門元皓梁肅無姓山門授受䆳修外琇竦宗通七祖師世家（天臺宗的傳承）最澄修雅（日本天臺宗的創始人）中興教觀法智大師世家卷第三（指天臺宗的復興）身土志弟子志塔廟志護法志卷第四利生志順俗志興衰志斥偽志卷第五荷負扶持傳遠端恩三師孤山文備慶昭繼齊咸潤本支輝映傳懺主思悟慧辨元凈從雅若愚扣擊宗途傳凈覺神智靈照可久卷第六中興一世則全崇矩慧才本如有臻慧舟瑩公文璨道因二世從諫覃異溫其若水希最繼忠惟湛處謙處咸有嚴三世中立梵光思恭凈果擇瑛凈梵蘊慈宗敏擇卿齊璧應如蘊齊仲閔卷第七中興四世十五傳法鄰覺先宗肇道琛智仙瞭然如湛法久神煥思梵中皎有明可觀晁說之陳瓘五世五傳圓智智連與咸慧詢善榮景咨宗印六世二傳若訥端信七世慧明護法內傳法誠法向恒景飛錫楚金智琰行滿王安石子昉楊杰能公思凈元穎鐘離松江公望吳克己卷第八護法外傳曇鸞劉虬傅大士僧稠抱玉皎然延壽贊寧戒珠法
【English Translation】 English version Tittaka (a Buddhist elder) Buddhanandi (a Buddhist elder) Buddhamitra (a Buddhist elder) Parsva (a Buddhist elder) Punyasas (a Buddhist elder) Asvaghosa (a Buddhist poet and philosopher) Vira (uncertain, possibly referring to Vira) Nagarjuna's (a key figure in Mahayana Buddhism) Biography Aryadeva (Nagarjuna's disciple) Rahula (Buddha's son) Samghanandi (a Buddhist elder) Samghayasas (a Buddhist elder) Kumarata (a Buddhist elder) Jayanapandha (a Buddhist elder) Manoratha (a Buddhist elder) Simha (a Buddhist elder) Lineage of the Tiantai Patriarchs, the Two Venerables of Northern Qi and Southern Yue (referring to the Tiantai lineage) Greatly Virtuous Xuanguang, Huicheng, Huichao, Huimin (names of monks) Lineage of the Tiantai Founder, the Wise and Sagacious Master Linghui, Volume 2 (Zhiyi, the de facto founder of the Tiantai school) Lineage of the Master of Zhang'an, Venerable Guanding (Guanding, Zhiyi's disciple) Puming, Zhiyue, Boruo Fayun, Dazhi, Zhizao, Zhixi, etc. (names of monks) Guandao Yue's Lineage of Transmitting the Teachings and Contemplation of the Lotus Sutra, Lineage of the Three Venerables of Zuoxi Tiangong (Zuoxi Xuanlang and his disciples) Shenyi Daozun's Record of Dayi Shanmen, Lineage of the Venerable Jingxi (Zhanran, an important figure in the Tiantai school) Pumen Yuanhao, Liang Su, Nameless Shanmen Transmission, Qiongxiu Waixiu Song Zongtong's Lineage of the Seven Patriarchs (the Tiantai lineage) Saicho Shuga (founder of Japanese Tendai school) Lineage of the Master of Reviving the Teachings and Contemplation, Master Fazhi, Volume 3 (referring to the revival of the Tiantai school) Records of the Body and Land, Records of Disciples, Records of Pagodas and Temples, Records of Dharma Protectors, Volume 4 Records of Benefiting Sentient Beings, Records of Adapting to Customs, Records of Rise and Fall, Records of Refuting Falsehoods, Volume 5 The Three Masters Who Bore the Burden and Supported the Transmission, Yuan'en, Guishan Wenbei, Qingzhao, Jiji, Xianrun, Benzhi Huiying, Transmission of the Repentance Master Siwu, Huibian, Yuanjing, Congya Ruoyu, Knocking on the Door of the Lineage, Transmission of Jingjue, Shenzhi Lingzhao Kejiu, Volume 6 The First Generation of Revival, Ze Quan Chongju, Huicai Benru Youzhen, Huizhou Yinggong, Wencan Daoyin, The Second Generation Followed Advice, Tan Yi Wen Qi Ruoshui, Xi Zui Jizhong Wei Zhan Chuqian Chuxian Youyan, The Third Generation Established Fan Guang Sigong Jingguo Ze Ying Jingfan Yunci Zongmin Ze Qing Qibi Ying Ru Yun Qi Zhongmin, Volume 7 The Fourth Generation of Revival, Fifteen Transmissions, Linjue Xianzong Zhao Daochen Zhixian Liaoran Ruzhan Fajiu Shenhuan Sifan Zhongjiao Youming Ke Guan Chao Shuo's Chen Guan, The Fifth Generation, Five Transmissions, Yuanzhi Zhilian Yu Xian Huixun Shan Rong Jingzi Zongyin, The Sixth Generation, Two Transmissions, Ruona Duanxin, The Seventh Generation Huiming, Inner Transmission of Dharma Protection, Facheng Faxiang Hengjing Feixi Chujin Zhiyan Xingman Wang Anshi's Zifang Yangjie Nenggong Sijing Yuanying Zhongli Songjiang Gongwang Wu Keji, Volume 8 Outer Transmission of Dharma Protection, Tanluan Liuqiu Fu Dashi Sengchou Baoyu Jiaoran Yanshou Zanning Jiezhufa
端義天永道子光葉適禪宗相涉載記菩提達磨慧可慧能懷海玄覺賢首相涉載記法順法藏澄觀宗密子璇凈源義和慈恩相涉載記玄奘基律宗相關載記道宣元照密宗思覆載記金剛智不空無畏一行補遺後序慧命慧耀法素
釋門正統目錄(終)
No. 1513
釋門正統第一(元本三卷今為八卷故安此題)
娑婆教主釋迦牟尼世尊本紀
諸佛應世。並有體用三身。一曰清凈法身。體也。梵語毗盧遮那。此曰遍一切處。二曰圓滿法身。亦曰勝應。亦曰尊特。梵語盧遮那。此曰凈滿(自報)。亦曰光明遍照(他報)。三曰千百億化身。亦曰劣應(大機指為化身。小機則成劣應)。梵語釋迦牟尼。此曰能仁寂默。皆用也。又此娑婆世界成．住．壞．空。各二十增減。劫名一大劫。今住劫號賢劫。有千佛出世。前八劫中空過無佛。于第九減劫中自南閻浮提人壽八萬四千歲。百年減一歲。減至六萬歲時。拘留孫佛出。四萬歲拘那含牟尼佛出。二萬歲迦葉佛出。百歲時釋迦牟尼佛出。如是減至十歲。復子年倍父。增至八萬四千歲至第十減劫中。八萬歲時。彌勒佛出。如是至第十五減劫。有九百九十四佛相繼而出。乃至二十增劫中有樓至佛興。洎減劫已。方入壞劫。又此賢劫過去名莊嚴劫。未來名星宿劫。並
【現代漢語翻譯】 現代漢語譯本 端義、天永、道子、光葉、適禪宗相涉載記，菩提達摩（Bodhidharma，禪宗始祖）、慧可（Huike，菩提達摩的繼承人）、慧能（Huineng，禪宗六祖）、懷海（Huaihai）、玄覺（Xuanjue）、賢首（Xianshou）相涉載記，法順（Fashun）、法藏（Fazang）、澄觀（ChengGuan）、宗密（Zongmi）、子璇（Zixuan）、凈源（Jingyuan）、義和（Yihe）、慈恩（Ci'en）相涉載記，玄奘（Xuanzang）、基（Ji）律宗相關載記，道宣（Daoxuan）、元照（Yuanzhao），密宗思覆載記，金剛智（Vajrabodhi）、不空（Amoghavajra）、無畏（Śubhakarasiṃha）、一行（Yixing），補遺後序，慧命（Huiming）、慧耀（Huiyao）、法素（Fasu）。 《釋門正統》目錄(終) No. 1513 《釋門正統》第一(元本三卷今為八卷故安此題) 娑婆教主釋迦牟尼世尊本紀 諸佛應世，並有體用三身。一曰清凈法身，體也。梵語毗盧遮那（Vairocana），此曰遍一切處。二曰圓滿報身，亦曰勝應，亦曰尊特。梵語盧遮那（Locana），此曰凈滿(自報)，亦曰光明遍照(他報)。三曰千百億化身，亦曰劣應(大機指為化身，小機則成劣應)。梵語釋迦牟尼（Śākyamuni），此曰能仁寂默。皆用也。又此娑婆世界成、住、壞、空，各二十增減，劫名一大劫。今住劫號賢劫。有千佛出世。前八劫中空過無佛。于第九減劫中自南閻浮提人壽八萬四千歲，百年減一歲。減至六萬歲時，拘留孫佛（Krakucchanda Buddha）出。四萬歲拘那含牟尼佛（Kanakamuni Buddha）出。二萬歲迦葉佛（Kasyapa Buddha）出。百歲時釋迦牟尼佛（Śākyamuni Buddha）出。如是減至十歲。復子年倍父。增至八萬四千歲至第十減劫中。八萬歲時，彌勒佛（Maitreya Buddha）出。如是至第十五減劫。有九百九十四佛相繼而出。乃至二十增劫中有樓至佛興。洎減劫已。方入壞劫。又此賢劫過去名莊嚴劫。未來名星宿劫。並
【English Translation】 English version Records related to Duan Yi, Tian Yong, Dao Zi, Guang Ye, Shi Chan School, Bodhidharma (the founder of Zen Buddhism), Huike (Bodhidharma's successor), Huineng (the Sixth Patriarch of Zen Buddhism), Huaihai, Xuanjue, Xianshou, Fashun, Fazang, ChengGuan, Zongmi, Zixuan, Jingyuan, Yihe, Ci'en, Xuanzang, Ji Vinaya School related records, Daoxuan, Yuanzhao, Esoteric Buddhism Si Fu records, Vajrabodhi, Amoghavajra, Śubhakarasiṃha, Yixing, supplementary postscript, Huiming, Huiyao, Fasu. Catalogue of Shimen Zhengtong (End) No. 1513 Shimen Zhengtong First (Originally three volumes, now eight volumes, hence this title) The Basic Annals of Śākyamuni Buddha, the Lord of the Saha World When Buddhas appear in the world, they possess the three bodies of essence and function. The first is the Pure Dharma Body, which is the essence. In Sanskrit, it is called Vairocana (meaning 'pervading all places'). The second is the Perfect Reward Body, also called the Superior Response Body, or the Honored and Unique Body. In Sanskrit, it is called Locana (meaning 'pure and complete' - self-reward), also called 'light pervading all' (other-reward). The third is the myriad transformation bodies, also called the Inferior Response Body (for great potential, it is considered a transformation body; for small potential, it becomes an inferior response body). In Sanskrit, it is called Śākyamuni (meaning 'capable of benevolence and silent'). All are functions. Furthermore, the formation, abiding, decay, and emptiness of this Saha world each last for twenty increases and decreases. A kalpa is called a great kalpa. The current abiding kalpa is called the Fortunate Kalpa. A thousand Buddhas will appear in the world. In the first eight kalpas, there were no Buddhas. In the ninth decreasing kalpa, the lifespan of people in Jambudvipa is eighty-four thousand years, decreasing by one year every hundred years. When it decreases to sixty thousand years, Krakucchanda Buddha appears. At forty thousand years, Kanakamuni Buddha appears. At twenty thousand years, Kasyapa Buddha appears. When the lifespan is one hundred years, Śākyamuni Buddha appears. It decreases to ten years. Then, the son's age doubles the father's. It increases to eighty-four thousand years. In the tenth decreasing kalpa, at eighty thousand years, Maitreya Buddha appears. Thus, until the fifteenth decreasing kalpa, nine hundred and ninety-four Buddhas appear in succession. Until the twentieth increasing kalpa, Louzhi Buddha arises. After the decreasing kalpa, it enters the decaying kalpa. Furthermore, this Fortunate Kalpa was called the Adorned Kalpa in the past, and will be called the Constellation Kalpa in the future. And
有千佛出世。具如三千佛名經。今依世尊垂勝劣兩應。施漸頓兩教。各見八相。撰世尊本紀。
釋迦牟尼佛者
劣應也。劣應八相。應聲聞。所謂下生。托胎。初生。出家。降魔。成道。說法。入滅也。藏通三乘及博地凡夫皆見此身。今獨稱聲聞者。就能稟佛教而根性尤鈍者言之。若勝應。自云盧遮那佛。勝應八相。應菩薩。所謂下生者。托胎。住胎。初生。出家。成道。說法。入滅。而菩薩則別圓人也。下生。小如普曜經云。菩薩生兜率天上。為諸天師功德志就期運之。至當下作佛。託生天竺迦維衛國。大如華嚴經云。菩薩從兜率天將降神時。有十佛剎微塵數菩薩皆與菩薩同願同行。乃至普賢神通行愿。悉皆同等。又以神通普現一切兜率天宮。一一宮中悉現十方一切世界閻浮提內受生影像。小托胎者。中天竺國凈飯王。姓瞿曇氏。夫人摩耶夢人乘白象。貫(亦作冠)日之精。自兜率天宮入于右脅。因是懷妊十月。天則華嚴云。毗盧遮那菩薩已從此沒。生於人間凈飯王家。乘旃檀樓閣。處摩耶夫人胎。又夫人云。善男子。如今世尊。我為其母。往昔所有無量諸佛。悉亦如是。而為其母。又大經云。菩薩下兜率天時。欲色諸天悉來侍從。故法華句記云。二應之相。經文各有生法。二身生相。當知兩處相望。
【現代漢語翻譯】 現代漢語譯本：有千佛出世的說法，詳細記載在《三千佛名經》中。現在根據世尊所示的殊勝和低劣兩種應化身，以及漸教和頓教兩種教法，各自顯現的八相成道，撰寫世尊的本紀。
釋迦牟尼佛，屬於低劣應化身。低劣應化身的八相成道，是為聲聞乘而示現的，包括：下生（降生）、托胎、初生、出家、降魔、成道、說法、入滅。藏教、通教的三乘行者以及凡夫都能見到此身。這裡單獨稱聲聞乘，是指能夠接受佛教教誨但根性遲鈍的人。如果是殊勝應化身，則自稱為盧舍那佛。殊勝應化身的八相成道，是為菩薩乘而示現的，包括：下生、托胎、住胎、初生、出家、成道、說法、入滅。而菩薩則是別教和圓教的修行者。下生，如《普曜經》所說，菩薩生於兜率天之上，作為諸天之師，功德圓滿，時機成熟，將要下生作佛，託生于天竺迦毗羅衛國。又如《華嚴經》所說，菩薩從兜率天將要降生時，有十佛剎微塵數目的菩薩都與菩薩有相同的願望和修行，乃至普賢菩薩的神通和行愿，都完全相同。並且以神通普遍顯現在一切兜率天宮中，每一個宮中都顯現十方一切世界閻浮提內受生的影像。小托胎，中天竺國凈飯王（Suddhodana），姓瞿曇（Gautama），夫人摩耶（Maya）夢見有人乘著白象，白象口中含著太陽的光芒，從兜率天宮進入夫人的右脅。因此而懷孕十個月。《華嚴經》說，毗盧遮那（Vairocana）菩薩已經從此沒（逝世），生於人間凈飯王家，乘坐旃檀樓閣，處於摩耶夫人的胎中。摩耶夫人說：『善男子，如今的世尊，我是他的母親。過去所有無量諸佛，也都是這樣，我做他們的母親。』《大般涅槃經》說，菩薩從兜率天降生時，欲界和色界諸天都來侍從。所以《法華句記》說，兩種應化身的相，經文各有生法，兩種身形的生相，應當知道兩處是相互對應的。
【English Translation】 English version: There is a saying that a thousand Buddhas appear in the world, as detailed in the Sutra of the Names of Three Thousand Buddhas. Now, based on the World-Honored One's teachings on the two kinds of manifested bodies, superior and inferior, and the two teachings, gradual and sudden, each revealing the eight phases of enlightenment, I compile the biography of the World-Honored One.
Shakyamuni Buddha (釋迦牟尼佛), belongs to the inferior manifested body. The eight phases of the inferior manifested body are shown for the sake of the Shravaka (聲聞) vehicle, including: descent (下生), entering the womb (托胎), initial birth (初生), leaving home (出家), subduing Mara (降魔), attaining enlightenment (成道), teaching the Dharma (說法), and entering Nirvana (入滅). Those of the Tripitaka (藏), Common (通) and Three Vehicles (三乘) teachings, as well as ordinary beings, can see this body. The reason for specifically mentioning Shravakas here is to refer to those who can receive Buddhist teachings but are dull in nature. If it is the superior manifested body, it is referred to as Vairocana Buddha (盧舍那佛). The eight phases of the superior manifested body are shown for the sake of the Bodhisattva (菩薩) vehicle, including: descent, entering the womb, dwelling in the womb (住胎), initial birth, leaving home, attaining enlightenment, teaching the Dharma, and entering Nirvana. And Bodhisattvas are those who practice the Separate (別) and Perfect (圓) teachings. Descent, as the Puyao Sutra (普曜經) says, the Bodhisattva is born in the Tushita Heaven (兜率天), as the teacher of the devas (天), with merits fulfilled and the time ripe, he will descend to become a Buddha, being born in Kapilavastu (迦毗羅衛國) in India (天竺). As the Avatamsaka Sutra (華嚴經) says, when the Bodhisattva is about to descend from the Tushita Heaven, Bodhisattvas as numerous as dust motes in ten Buddha-lands all share the same vows and practices as the Bodhisattva, even the supernatural powers and vows of Samantabhadra (普賢) are completely the same. And with supernatural powers, they universally appear in all Tushita Heaven palaces, in each palace appearing the images of birth within Jambudvipa (閻浮提) in all worlds of the ten directions. Small entering the womb, King Suddhodana (凈飯王) of Central India (中天竺), of the Gautama (瞿曇) clan, his wife Maya (摩耶) dreamed of a person riding a white elephant, the white elephant holding the essence of the sun in its mouth, entering her right side from the Tushita Heaven palace. Because of this, she became pregnant for ten months. The Avatamsaka Sutra says, Vairocana Bodhisattva has already passed away from there, being born into the house of King Suddhodana in the human realm, riding a sandalwood pavilion, dwelling in the womb of Maya. And Maya said: 'Good man, the World-Honored One of today, I am his mother. All the countless Buddhas of the past, it was also like this, I was their mother.' The Mahaparinirvana Sutra (大般涅槃經) says, when the Bodhisattva descends from the Tushita Heaven, the devas of the desire realm (欲界) and form realm (色界) all come to attend. Therefore, the Commentary on the Lotus Sutra (法華句記) says, the appearances of the two manifested bodies, the sutras each have birth methods, the birth appearances of the two bodies, it should be known that the two places correspond to each other.
不可以乘旃檀樓閣。濫同貫日之精。不可以種智圓明。同正習俱盡。復以十方七步不同而表勝劣。故知兩處皆無久成。又大乘住胎者。表常恒不變。故知華嚴云。菩薩于母胎中。現大宮殿。種種嚴飾。悉皆妙好。而令母身安穩無患。又曰。住母胎已。心恒正念。亦無錯亂。又夫人云。彼諸菩薩於我腹中。遊行自在。或以三千大千世界而為一步。或以不可說不可說佛剎微塵數世界而為一步。又經云。在母胎中。示現住兜率天。初生為童子。處王宮。出家。苦行。成道。轉法輪。般涅槃。又曰。或有見佛種種說法。或見在於兜率天上。或見來下處於母胎。或見初生。或見出家。或見成道。或見轉法輪。或見入涅槃。荊溪云。皆言或者。一一相中皆八相。故小乘無常生滅。不立住胎。而諸經或說住胎者。修非八相之數。初生小者。周昭王二十六年甲寅四月八日。夫人白王游藍毗園至無憂樹下。舉右手欲折華枝。而太子悉達多遂從脅下降生。即感九龍降雨。沐浴身軀。乃自行七步。舉右手而言曰。天上天下。唯吾獨尊。大論云。言竟便默如諸嬰孩。不行不語。乳哺三年。諸母養育。漸次長大。然佛身無數。過諸世間。為眾生故。現如凡人。又大經云。太子生七日。其母命終。生忉利天。若華嚴云。夫人攀金園樹子而生菩薩。諸
天王眾各持香水。共以洗浴。又大經云。菩薩初生之時。於十方面行七步。又云。難陀龍王等以神通力浴菩薩身。此大乘生相也。此之誕日。依周書異記及傳教法王本紀若漢法本內傳辨正論像正記則以為周平王戊子歲。或曰桓王．惠王．定王者。天臺智者正取二莊之時。即周莊王．魯莊公也。皆機見不同。故有多說。三歲。凈飯王攜太子謁天神廟。神像致敬。王驚曰。我子于天神中更尊。因號之曰天中天。又往見阿夷道人以卜休咎。道人見太子三十二相。四體金色。頂有肉髻。乃曰。處國當爲轉輪王。若出家學道當得作佛。恨我年暮。不見佛興。五歲。王為辨象．馬．牛．羊之車。凡是童子所玩好具無不給與。七歲。王所起學館。令太子乘羊車詣師門。招婆羅門䟦陀羅尼以教太子。而太子所讀之書曰韋陀五明天文地理射御書數圖讖等。十歲。常在宮中。未曾外出。始與二弟調達難陀試藝。穿七鐵鼓。及擲象。捔力。相撲戲等。十一歲。游勤劬園戲射。與提婆達多爭雁。十四歲。啟父王游四城門。見老．病．死人。即回車還宮。痛念三患。無由脫免。憂不能食。最後復游北門。獲逢沙門。思惟出家。十五歲。二月八日。大臣雲集。以四大海水灌太子頂。授以寶印。立為國嗣。十六歲。出遊王田。看諸耕人。時凈居天化作
【現代漢語翻譯】 現代漢語譯本 天王眾各自拿著香水，共同為（太子）沐浴。又《大經》中說，菩薩初生的時候，向十個方向各行走七步。又說，難陀龍王等用神通力為菩薩沐浴身體。這是大乘佛法中菩薩出生的景象。關於（太子）誕生的日子，依據《周書異記》和《傳教法王本紀》，以及《漢法本內傳》、《辨正論》、《像正記》等記載，認為是周平王戊子年。也有說是周桓王、周惠王、周定王時。天臺智者大師正確地認為是在周莊王和魯莊公時期。因為各自的見解不同，所以有多種說法。（太子）三歲時，凈飯王帶著太子去拜謁天神廟，神像向太子致敬。國王驚訝地說：『我的兒子在天神中更加尊貴。』因此稱他為『天中天』。又去拜見阿夷道人，讓他占卜吉兇。道人看到太子具有三十二相，身體是金色的，頭頂有肉髻，就說：『如果（太子）治理國家，應當成為轉輪王（Chakravartin，統治世界的理想君主）；如果出家修道，應當能夠成佛。』遺憾我年老了，不能親眼見到佛陀出世。五歲時，國王為（太子）準備了象車、馬車、牛車、羊車，凡是兒童所喜歡的玩具，沒有不供給的。七歲時，國王建造了學館，讓太子乘坐羊車去老師那裡。招請婆羅門䟦陀羅尼（Bāhudarani，婆羅門的名字）來教導太子。而太子所讀的書籍有《韋陀》（Veda，古印度經典）、五明（Pañcavidyāsthānani，聲明、工巧明、醫方明、因明、內明）、天文、地理、射箭、駕馭、書寫、算術、圖讖等。十歲時，（太子）常在宮中，未曾外出。開始與兩個弟弟調達（Devadatta，釋迦牟尼的堂弟）和難陀（Nanda，釋迦牟尼的異母弟）比試技藝，能穿透七個鐵鼓，以及投擲大象，角力，相撲嬉戲等。十一歲時，（太子）在勤劬園（園林的名字）嬉戲射箭。與提婆達多（Devadatta，釋迦牟尼的堂弟）爭奪大雁。十四歲時，（太子）請求父王遊覽四座城門，看到了老人、病人、死人，就調轉車頭返回宮中，深切地想到老、病、死這三種苦難，無法從中解脫，憂愁得吃不下飯。最後再次遊覽北門，遇到了沙門（Śrāmana，出家修行者），思考出家的事情。十五歲，二月八日，大臣們雲集，用四大海水灌注太子頭頂，授予寶印，立為國家的繼承人。十六歲時，（太子）出遊王田，觀看各位耕種的人。這時凈居天（Śuddhāvāsa，色界天的最高層）化作
【English Translation】 English version The heavenly kings each held fragrant water and together used it to bathe (the prince). Moreover, the Great Sutra says that when the Bodhisattva was first born, he walked seven steps in each of the ten directions. It also says that the Nāga king Nanda (Nanda, half-brother of Śākyamuni) and others used their supernatural powers to bathe the Bodhisattva's body. This is the appearance of a Bodhisattva's birth in Mahayana Buddhism. Regarding the date of (the prince's) birth, according to 'Different Records of the Zhou Dynasty' and 'The Original History of the Propagation of the Dharma King', as well as 'Inner Transmission of the Han Dharma Text', 'Treatise on Distinguishing the Correct', and 'Records on the Correct Image', it is believed to be the year of Wuzi during the reign of King Ping of Zhou. Some say it was during the reigns of King Huan, King Hui, or King Ding of Zhou. The Tiantai Master Zhiyi correctly believed it to be during the time of King Zhuang of Zhou and Duke Zhuang of Lu. Because of differing views, there are many different accounts. At the age of three, King Śuddhodana (Śuddhodana, father of Siddhartha Gautama) took the prince to visit the temple of the heavenly gods, and the statues of the gods paid respect to the prince. The king was surprised and said, 'My son is even more尊貴 than the heavenly gods.' Therefore, he called him 'Lord of the Lords'. He also went to see the ascetic Āsita (Āsita, a seer), who divined his fortune. The ascetic saw that the prince had the thirty-two marks of a great man, his body was golden, and he had a protuberance of flesh on the top of his head. He then said, 'If (the prince) governs the country, he should become a Chakravartin (Chakravartin, the ideal universal ruler); if he leaves home to practice the Dharma, he should be able to become a Buddha.' I regret that I am old and cannot witness the Buddha's emergence. At the age of five, the king prepared elephant carts, horse carts, ox carts, and sheep carts for (the prince). He provided everything that children liked to play with. At the age of seven, the king built a school and had the prince ride a sheep cart to the teacher's place. He invited the Brahmin Bāhudarani (Bāhudarani, name of a Brahmin) to teach the prince. The books that the prince read included the Vedas (Veda, ancient Indian scriptures), the Five Sciences (Pañcavidyāsthānani, Śabdavidyā, Śilpakarmasthāna-vidyā, Cikitsāvidyā, Hetuvidyā, Adhyātmavidyā), astronomy, geography, archery, horsemanship, writing, arithmetic, and prophecies. At the age of ten, (the prince) often stayed in the palace and never went out. He began to compete in skills with his two younger brothers, Devadatta (Devadatta, cousin of Śākyamuni) and Nanda (Nanda, half-brother of Śākyamuni), piercing seven iron drums, throwing elephants, wrestling, and playing wrestling games. At the age of eleven, (the prince) played archery in the Garden of Diligence (name of a garden). He competed with Devadatta (Devadatta, cousin of Śākyamuni) for a goose. At the age of fourteen, (the prince) asked his father to visit the four city gates. He saw old people, sick people, and dead people, and turned the chariot around and returned to the palace. He deeply thought about the three sufferings of old age, sickness, and death, and could not escape from them. He was so worried that he could not eat. Finally, he visited the north gate again and met a Śrāmana (Śrāmana, a wandering ascetic), thinking about leaving home. At the age of fifteen, on the eighth day of the second month, the ministers gathered and poured the water of the four great oceans on the prince's head, gave him the precious seal, and established him as the heir to the country. At the age of sixteen, (the prince) went to the royal fields to watch the farmers plowing. At this time, the Pure Abode Heaven (Śuddhāvāsa, the highest level of the Form Realm) transformed into
壤蟲鳥來啄之。太子曰。眾生因緣。互相食啖。即更思惟。念脫生死。王聞其語。慮其出家。欲急婚聘。以悅其意。十七歲。納婆羅門摩訶那摩女耶輸陀羅為配。及瞿夷．鹿野為三妃。雖行住坐臥朝夕相同。而無夫婦之道。多於靜夜。修習禪觀。十九。歲二月十五夜乘天馬逾城出家。行十二由旬。至雪山。䟦陀仙人苦行林中。即以利劍自落鬚髮。念得加沙被服。時凈居天化作獵師。身衣加沙。蓋西域師子不害衣加沙者。故獵師竊此服以入山邑。太子見已問曰。汝著此何為。答曰。我著以誘麋鹿。太子曰。若如所言。身衣法服乃資殺盜。非為解脫也。我以加尸七寶衣與汝貿易可乎。獵者脫之而去。憍陳如等五人隨侍太子。始習不用處定。二十歲。從阿藍迦蘭仙人習無所處定。二十二歲。再遷郁頭藍弗大仙處。習非想非非想處定。二十五歲。至尼連禪河側修諸苦行。於是諸天奉獻麻米。太子日食一麻一米。或七日一食。又父王敕車五百乘。載資生之具往遺太子。太子悉皆不受。經云。悅意天子見地生草穿菩薩肉上。至於肘。或云。蘆芽穿膝。蛛網掛眉。未見所出。若鶴巢安頂。蛇虺纏身。乃世尊行因故事。非今日苦行也。厥後六年行滿。形神枯瘠。即詣河沐浴。出已難陀．難陀婆羅二女乳糜。時釋提桓因名吉祥。執持凈草
以授太子。敷為草座。三十一歲。當穆王五年甲申二月七夜。降伏魔軍三十六億。然小中列降魔者。謂三藏菩薩既出同居。將欲成道。為欲界天魔所惱。故須降之。若地住菩薩分破無明。所有身土並約界外焉。有貪著五欲天魔可降乎。所以八中無此相也。菩薩降魔已。放大光明。即便入定。八日。明星出現。豁然大悟。得成正覺。號曰世尊。是日堂弟阿難生(或曰十日)。先是。世尊以手指耶輸云。卻後六年。汝當生男。至是生子。名羅睺羅。二仙于道場前七日而沒。世尊嘆其不遇法輪之轉。二七日為耶輸父授五戒法。四十九日受提謂長者麨蜜。為授三歸及五戒法名。提謂經受四天王各一石缽。梵王起七寶堂。帝釋建七寶座。勸請說法。若據大乘者。華嚴云。又見出家詣道場。成等正覺。坐師子座。又見如來往昔修行菩薩道時。于諸佛所。恭敬供養。梵網云七歲出家。般若云。舍利子問最勝言菩薩。何緣先現苦行六年降伏天魔。后成正覺。答曰。菩薩修行般若波羅蜜多。方便善巧。通達法性實無苦行。為伏外道。故示現之。而破天魔是欲界主。稟性調善。實不應壞。為化有情。故示降伏。謂諸外道。自稱能修苦行第一。乃至或見菩薩臥于棘刺。或臥牛糞。或著樹皮。或覆露形。或食草根。或食木葉。或六日一食。或飲
【現代漢語翻譯】 現代漢語譯本： 然後（佛陀）被授予太子之位。他鋪設草蓆作為座位。在三一歲時，相當於穆王五年的甲申年二月初七的夜晚，他降伏了三十六億魔軍。然而，在小乘和中乘的教義中，降魔是指三藏菩薩已經脫離凡夫俗子的境界，將要成就佛道時，受到欲界天魔的困擾，因此需要降伏它們。如果是有地位的菩薩，他們已經破除了無明，所有的身土都超越了界限。那些貪戀五欲的天魔又怎麼能被降伏呢？所以八地菩薩中沒有這種景象。菩薩降伏魔軍后，放出大光明，隨即進入禪定。第八天，當明星出現時，他豁然大悟，成就正覺，號為世尊（Bhagavan）。就在這一天，他的堂弟阿難（Ananda）（或說十日）出生。此前，世尊用手指著耶輸陀羅（Yasodhara）說：『六年之後，你將生下一個男孩。』到了這個時候，她生下了一個兒子，名叫羅睺羅（Rahula）。兩位仙人在道場前七天去世。世尊感嘆他們沒有遇到法輪的轉動。十四天後，為耶輸陀羅的父親授予五戒法。四十九天後，接受了提謂（Trapusa）長者的麨蜜供養，併爲他授予三歸依和五戒法，名為提謂。提謂接受了四大天王（Four Heavenly Kings）各自贈送的一個石缽。梵天（Brahma）建造了七寶堂，帝釋天（Indra）建造了七寶座，勸請佛陀說法。如果根據大乘佛教的說法，《華嚴經》（Avatamsaka Sutra）中說：『又見（菩薩）出家前往道場，成就正等正覺，坐在師子座上。』又見如來（Tathagata）往昔修行菩薩道時，在諸佛（Buddhas）處，恭敬供養。《梵網經》（Brahmajala Sutra）中說（佛陀）七歲出家。《般若經》（Prajnaparamita Sutra）中，舍利子（Sariputra）問最勝菩薩（Suratna Bodhisattva）說：『菩薩（Bodhisattva）為何先示現苦行六年，降伏天魔，然後成就正覺？』回答說：『菩薩修行般若波羅蜜多（Prajnaparamita），具有方便善巧，通達法性，實際上並沒有苦行。爲了降伏外道，所以示現苦行。而天魔是欲界之主，稟性調順善良，實際上不應該被摧毀。爲了教化有情眾生，所以示現降伏。』這是因為那些外道，自稱能夠修行苦行第一，甚至（他們）或者看到菩薩臥于棘刺之上，或者臥于牛糞之中，或者穿著樹皮，或者赤身裸體，或者吃草根，或者吃樹葉，或者六日吃一餐，或者飲用...
【English Translation】 English version: Then (the Buddha) was invested as the crown prince. He spread out a grass mat as his seat. At the age of thirty-one, corresponding to the fifth year of King Mu, the year Jia-shen, on the seventh night of the second month, he subdued thirty-six billion demon soldiers. However, in the teachings of the Hinayana and Mahayana, subduing demons refers to when a Bodhisattva (Bodhisattva) of the Three Vehicles, having transcended the realm of ordinary beings and being about to attain Buddhahood, is troubled by the demons of the desire realm, and therefore needs to subdue them. If they are Bodhisattvas who have attained a certain level, having broken through ignorance, all their body and land are beyond boundaries. How can those demons who are attached to the five desires be subdued? Therefore, there is no such scene in the Eighth Ground Bodhisattvas. After the Bodhisattva subdued the demon soldiers, he emitted great light and immediately entered samadhi. On the eighth day, when the morning star appeared, he suddenly awakened and attained perfect enlightenment, and was called the World Honored One (Bhagavan). On this very day, his cousin Ananda (Ananda) (or it is said the tenth day) was born. Prior to this, the World Honored One pointed his finger at Yasodhara (Yasodhara) and said, 'Six years from now, you will give birth to a boy.' At this time, she gave birth to a son named Rahula (Rahula). The two immortals passed away seven days before the Bodhi tree. The World Honored One lamented that they did not encounter the turning of the Dharma wheel. Fourteen days later, he bestowed the Five Precepts Dharma on Yasodhara's father. Forty-nine days later, he received the offering of barley flour and honey from the elder Trapusa (Trapusa), and bestowed upon him the Three Refuges and the Five Precepts Dharma, named Trapusa. Trapusa received a stone bowl from each of the Four Heavenly Kings (Four Heavenly Kings). Brahma (Brahma) built a seven-jeweled hall, and Indra (Indra) built a seven-jeweled seat, urging the Buddha to preach the Dharma. According to Mahayana Buddhism, the Avatamsaka Sutra (Avatamsaka Sutra) says: 'Again, (the Bodhisattva) is seen leaving home and going to the Bodhi tree, attaining perfect enlightenment, sitting on the lion throne.' Again, the Tathagata (Tathagata) is seen in the past practicing the Bodhisattva path, respectfully making offerings to all the Buddhas (Buddhas). The Brahmajala Sutra (Brahmajala Sutra) says (the Buddha) left home at the age of seven. In the Prajnaparamita Sutra (Prajnaparamita Sutra), Sariputra (Sariputra) asked the Suratna Bodhisattva (Suratna Bodhisattva): 'Why did the Bodhisattva (Bodhisattva) first manifest ascetic practices for six years, subdue the heavenly demons, and then attain perfect enlightenment?' He replied: 'The Bodhisattva practices Prajnaparamita (Prajnaparamita), possessing skillful means, understanding the nature of reality, and actually does not engage in ascetic practices. In order to subdue the heretics, he manifests ascetic practices. And the heavenly demons are the lords of the desire realm, with a nature that is harmonious and virtuous, and should not actually be destroyed. In order to transform sentient beings, he manifests subduing them.' This is because those heretics claim to be able to practice asceticism as the best, and even (they) may see the Bodhisattva lying on thorns, or lying in cow dung, or wearing bark, or being naked, or eating grass roots, or eating tree leaves, or eating one meal every six days, or drinking...
水度日。或無所食。如是等種種苦行。經六年一無虧失。然實菩薩無斯苦行。應度有情而自見有。據此等文。似是大乘苦行。然終是漸中開出之大乘。非化儀頓施之大乘也。降魔亦然。若大經云。于南閻浮提生七日已。又示剃髮。又曰。又見如來往昔修行菩薩道時。于諸佛所。恭敬供養。又曰。菩薩當以苦行自試其心。日食一胡麻。經七日粳米．綠豆等亦復如是。各一七日。都無利益。私謂此與小乘苦行何異。但小乘謂苦行實苦。大乘達苦無苦。蓋苦即法界也。今但藏圓相對。作如是說。當知更有四教迭論之理。成道大者。華嚴云。于菩提道場始成正覺。梵網云。三十成道。大經云。既成道已。梵天勸請。惟愿如來。當爲眾生。廣開甘露。說無上法。荊溪云。若太子十九出家。則二十四成道。若三十成道。則二十五出家。機見不同。不須和會。複次世尊受請已。三七日中仍未說法。妙經云。於三七日中。思惟如是事。過去因果經云。初七日思惟我法妙。無能受者。二七日思惟上．中．下根。三七日思惟誰當聞法。即至波羅奈。為五人說四諦法。玄簽云。初七思惟法說。次七思惟譬說。三七思惟因緣說。皆無機。故息大施小。此偏就圓為語。若通約大乘語者。初七思惟欲說圓。次七思惟欲說別。三七思惟欲說通。皆無機
【現代漢語翻譯】 現代漢語譯本：用水來維持生命，或者什麼都不吃。像這樣種種的苦行，經過六年沒有絲毫缺失。然而實際上菩薩不需要這樣的苦行，（菩薩）應該度化有情眾生，卻自己認為需要苦行。根據這些文字，似乎是大乘的苦行。然而最終還是從漸教中開出的大乘，不是化儀頓教的大乘。降伏魔怨也是這樣。如果《大般涅槃經》（Mahāparinirvāṇa Sūtra）說，在南閻浮提（Jambudvīpa，指我們所居住的這個世界）出生七天後，又示現剃髮。又說：『又見如來往昔修行菩薩道時，于諸佛所，恭敬供養。』又說：『菩薩應當以苦行來測試自己的心。』每天只吃一粒胡麻，經過七天，粳米、綠豆等也是這樣，各經過七天，都沒有任何利益。我私下認為這和小乘的苦行有什麼區別呢？只是小乘認為苦行是真的苦，大乘通達苦的本性是無苦，因為苦就是法界（Dharmadhātu，一切法的本體和根源）。現在只是藏教和圓教相對，這樣說。應當知道還有四教（藏、通、別、圓）交替論述的道理。成道這件事，華嚴經（Avataṃsaka Sūtra）說：『于菩提道場始成正覺。』梵網經（Brahmajāla Sūtra）說：『三十歲成道。』大般涅槃經說：『既成道已，梵天（Brahmā，色界天的天主）勸請，惟愿如來，當爲眾生，廣開甘露，說無上法。』荊溪大師說：『如果太子十九歲出家，那麼二十四歲成道。如果三十歲成道，那麼二十五歲出家。』這是因為眾生的根機見解不同，不需要強行調和。再次，世尊接受梵天勸請后，三七日中仍然沒有說法。《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）說：『於三七日中，思惟如是事。』《過去因果經》說：『初七日思惟我法妙，無能受者。二七日思惟上、中、下根。三七日思惟誰當聞法。』然後才到波羅奈（Varanasi，古印度城市，釋迦牟尼初轉法輪之地），為五人說四諦法（Four Noble Truths）。玄簽大師說：『初七思惟法說，次七思惟譬說，三七思惟因緣說，都沒有相應的根機，所以停止大乘的教法，而施以小乘的教法。』這偏向于從圓教的角度來說。如果通盤考慮大乘的說法，初七思惟想要說圓教，次七思惟想要說別教，三七思惟想要說通教，都沒有相應的根機。
【English Translation】 English version: Sustaining life with water, or not eating anything at all. Enduring such various ascetic practices for six years without any lapse. However, in reality, a Bodhisattva does not need such asceticism; (a Bodhisattva) should liberate sentient beings, yet believes that asceticism is necessary. According to these texts, it seems to be the asceticism of Mahayana. However, it is ultimately Mahayana that emerges from the Gradual Teaching, not the Mahayana of the Sudden Teaching of Transformation. Subduing Mara (Māra, the personification of evil) is also similar. If the Mahāparinirvāṇa Sūtra says, 'Having been born in Jambudvīpa (the world we live in) for seven days, he then demonstrated shaving his head.' It also says: 'And also saw the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) in the past practicing the Bodhisattva path, respectfully making offerings to all the Buddhas.' It also says: 'A Bodhisattva should test his mind with ascetic practices.' Eating only one sesame seed a day, and after seven days, rice, mung beans, etc., are also the same, each lasting for seven days, without any benefit. I privately think, what is the difference between this and the asceticism of the Hinayana? It is just that the Hinayana believes that asceticism is truly suffering, while the Mahayana understands that the nature of suffering is non-suffering, because suffering is the Dharmadhātu (the essence and source of all dharmas). Now, it is only in relation to the Hidden Teaching and the Perfect Teaching that this is said. It should be known that there is also the principle of the Four Teachings (Hidden, Common, Distinct, Perfect) being discussed alternately. Regarding the great matter of enlightenment, the Avataṃsaka Sūtra says: 'He first attained perfect enlightenment at the Bodhi tree.' The Brahmajāla Sūtra says: 'He attained enlightenment at the age of thirty.' The Mahāparinirvāṇa Sūtra says: 'Having attained enlightenment, Brahmā (the lord of the Form Realm) requested, 'May the Tathagata, for the sake of sentient beings, widely open the nectar and speak the unsurpassed Dharma.'' Master Jingxi said: 'If the prince renounces the world at the age of nineteen, then he will attain enlightenment at the age of twenty-four. If he attains enlightenment at the age of thirty, then he renounces the world at the age of twenty-five.' This is because the faculties and views of sentient beings are different, and there is no need to force harmony. Furthermore, after the World-Honored One accepted Brahmā's invitation, he still did not preach for three weeks. The Saddharma Puṇḍarīka Sūtra says: 'For three weeks, he contemplated these matters.' The Past Cause and Effect Sūtra says: 'In the first week, he contemplated that my Dharma is wonderful, but no one can receive it. In the second week, he contemplated the superior, middle, and inferior faculties. In the third week, he contemplated who should hear the Dharma.' Then he went to Varanasi (an ancient Indian city, where Shakyamuni first turned the Wheel of Dharma) and spoke the Four Noble Truths to the five people. Master Xuanqian said: 'In the first week, he contemplated speaking the Dharma; in the second week, he contemplated speaking in parables; in the third week, he contemplated speaking about causes and conditions. There were no corresponding faculties, so he stopped the great teaching and bestowed the small teaching.' This is biased towards speaking from the perspective of the Perfect Teaching. If considering the Mahayana teachings comprehensively, in the first week, he contemplated wanting to speak the Perfect Teaching; in the second week, he contemplated wanting to speak the Distinct Teaching; in the third week, he contemplated wanting to speak the Common Teaching. There were no corresponding faculties.
故。但說三藏。複次說法中。應論二始五時化儀。化法各四教。頓始者。一華嚴時也。有秘密。有不定。兼別兼圓。人法俱開。經云。于菩提道場。始成正覺。故居初四教儀云。爾時如來現盧舍那身。說圓滿修多羅。故言頓教。若約機．約教。未免兼權。又云。諸聲聞在座。如聾若啞。合論亦判此經是如來成道十日後說。至二七日往他化自在天宮。天王請說。十地經玄簽云。華嚴經在龍宮中有三本。上本十三世界微塵數品。中本四十九萬八千八百偈。下本十萬偈四十八品。今但有三十九品七處八會。乃龍樹菩薩入龍宮所誦出。兼說別圓者。簽云。如是處會不出別圓。但經意兼含。義難判定。始從住前至登住來。全是圓義。從第二住文相次第又似別義。於七住中又辨一多相即。自在至行向地。又是差別次第之義。又一一位皆有普賢行．布二門。故知兼用圓接別也。乃至善財于諸知識但解一法。未解余法。此定屬別。若不爾者。何有圓人只知一法不解余法耶。聾啞者。舊譯經云。時舍利弗從祇園出。不見如來自在莊嚴神變功德。亦不樂說。不能讚歎。又出現品。一切二乘不聞此經。何況受持。即所謂有眼不見舍那身。有耳不聞圓頓教也。四教儀集解云。華嚴初分永無聲聞。後分則有。故列舍利弗．目犍連諸大聲聞等。雖有
在座。如聾如啞。不入其手。非其境界。此以舊本三十七卷以前為前分。自三十七抵盡經為後分。複次漸始者。二鹿苑時即三十二歲以後也。有秘密。有不定。但說藏教。人法俱開。妙經云。脫瓔珞服。著粗弊衣。故知居次。四教儀云。次無三乘根性。于頓無益故。不動寂場而游鹿苑。脫舍那珍御之服。著丈六弊垢之衣。是歲二月八日世尊于波羅奈為五比丘三轉四諦法輪。及一呼善來。鬚髮自落。得具足戒。亦名見諦戒。加沙在肩。缽盂在手。威儀具足。如二十夏比丘未幾證阿羅漢果。於是魔王三請世尊。愿入涅槃。答曰。四眾尚未具足。所應度者未得究竟。若欲涅槃。今未是時。魔王乃還天宮。耶輸攜羅睺羅詣世尊問訊。先是王臣懷疑太子去國十有二年。何從有子。世尊語群臣曰。耶輸守節無瑕耶。輸以印信環(亦名歡喜環)與羅睺羅。羅睺羅直以環授世尊。王臣曰。真佛子也。三十三歲。度優樓頻螺迦葉三兄弟。並弟子一千人出家。亦得善來戒。證初果。及大迦葉得自誓戒(亦名上受戒)。以其年百二十。有大威德。名大迦葉。八日證阿羅漢果。三十四歲于象頭山上為龍王鬼神說法。又告乞食比丘。度須提那子出家。受三語戒。即歸依佛．法．僧三寶也。始以寶刀翦剃鬚發。又付囑憍陳如及諸阿羅漢。遍三天下。
【現代漢語翻譯】 現代漢語譯本： 『在座。如聾如啞。不入其手。非其境界。』意思是說，（對於頓教的聽眾來說，）如果他們像聾子和啞巴一樣無法理解，就無法領會頓教的精髓，因為這不是他們的境界。這裡將舊本《華嚴經》三十七卷以前的內容作為前分，從三十七卷到整部經結束作為後分。 其次，漸教開始於佛陀在二鹿苑（Mrigadava，位於今印度北方邦薩爾納特，是佛陀初轉法輪之地）時，也就是三十二歲以後。漸教有秘密和不定兩種形式，但主要講說藏教（Tripitaka，又稱三藏），人法俱開。正如《妙法蓮華經》所說：『脫瓔珞服，著粗弊衣』，由此可知漸教的地位次於頓教。《四教儀》中說，漸教沒有三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）的根性，對於頓教沒有幫助，所以佛陀沒有在菩提伽耶的寂靜道場說法，而是前往鹿苑。他脫下了盧舍那佛（Vairocana，報身佛）珍貴的御服，穿上了丈六金身（佛像）破舊污垢的衣服。 在這一年的二月八日，世尊在波羅奈（Varanasi，古印度城市，即今瓦拉納西）為五比丘三轉四諦法輪（Three Turnings of the Dharma Wheel，佛教的基本教義），並且通過『善來』（Ehi Bhikkhu，佛陀親自為弟子剃度）的方式，使他們的鬚髮自然脫落，獲得了具足戒（Upasampadā，比丘的正式戒律）。這也稱為見諦戒。他們身披袈裟，手持缽盂，威儀具足，如同修行了二十年的比丘。不久之後，他們都證得了阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。 於是，魔王（Māra，佛教中的惡神，代表障礙和誘惑）三次請求世尊進入涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）。佛陀回答說：『四眾（比丘、比丘尼、優婆塞、優婆夷）尚未具足，所應度化的人還沒有完全得度。如果現在要進入涅槃，時機未到。』魔王於是返回天宮。耶輸陀羅（Yaśodharā，釋迦牟尼佛的妻子）帶著羅睺羅（Rāhula，釋迦牟尼佛的兒子）去拜見世尊。此前，國王和大臣們懷疑太子離開國家十二年，怎麼會有兒子。世尊對群臣說：『耶輸陀羅是否堅守貞節，沒有瑕疵？』耶輸陀羅將印信環（也稱為歡喜環）交給羅睺羅。羅睺羅直接將環交給世尊。國王和大臣們說：『真是佛陀的兒子啊！』 三十三歲時，佛陀度化了優樓頻螺迦葉（Uruvilva-Kāśyapa，印度苦行僧，后成為佛陀的弟子）三兄弟，以及他們的弟子一千人出家。他們也通過『善來』的方式受戒，證得了初果（Sotāpanna，須陀洹，預流果）。還有大迦葉（Mahākāśyapa，佛陀的十大弟子之一）獲得了自誓戒（也稱為上受戒），因為他當時已經一百二十歲，具有很大的威德，所以被稱為大迦葉。他在八日證得了阿羅漢果。 三十四歲時，佛陀在象頭山（Gaya Head Mountain）上為龍王（Nāga，印度神話中的蛇神）和鬼神說法。他又告訴乞食的比丘，度化須提那子（Sudinna，佛教早期僧侶）出家，受三語戒（皈依佛、法、僧三寶）。開始用寶刀剪剃鬚發，又咐囑憍陳如（Ājñātakauṇḍinya，五比丘之首）及諸阿羅漢，遍佈三天下（指整個世界）弘揚佛法。
【English Translation】 English version: 'Those present, like the deaf and mute, cannot enter into its hand, it is not their realm.' This means that if the listeners of the Sudden Teaching are like the deaf and mute, unable to understand, they cannot grasp the essence of the Sudden Teaching because it is not their realm. Here, the old version of the Avatamsaka Sutra (Flower Garland Sutra) before the thirty-seventh chapter is considered the former part, and from the thirty-seventh chapter to the end of the sutra is the latter part. Secondly, the Gradual Teaching begins when the Buddha was at Mrigadava (Deer Park, located in Sarnath, Uttar Pradesh, India, where the Buddha first turned the Wheel of Dharma), that is, after the age of thirty-two. The Gradual Teaching has both secret and indefinite forms, but mainly speaks of the Tripitaka (Three Baskets), opening both the person and the Dharma. As the Lotus Sutra says, 'Taking off necklaces and wearing coarse and tattered clothes,' from this it can be known that the position of the Gradual Teaching is second to the Sudden Teaching. The Four Teachings says that the Gradual Teaching does not have the nature of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and is of no help to the Sudden Teaching, so the Buddha did not preach in the silent Bodhimanda (place of enlightenment) in Bodh Gaya, but went to the Deer Park. He took off the precious robes of Vairocana (the Sambhogakaya Buddha) and put on the worn and dirty clothes of the sixteen-foot golden body (Buddha image). On the eighth day of February of that year, the World Honored One in Varanasi (ancient Indian city, now Varanasi) turned the Wheel of the Four Noble Truths (Three Turnings of the Dharma Wheel, the basic teachings of Buddhism) three times for the five Bhikkhus (monks), and through the 'Welcome' (Ehi Bhikkhu, the Buddha personally ordaining disciples) method, their hair and beards naturally fell off, and they obtained the Upasampadā (full ordination of a Bhikkhu). This is also called the Truth-Seeing Precept. They wore kasayas (robes), held alms bowls, and were full of dignified demeanor, like Bhikkhus who had practiced for twenty years. Soon after, they all attained the Arhat (one who has extinguished all afflictions and attained liberation) fruit. Then, Mara (the evil god in Buddhism, representing obstacles and temptations) requested the World Honored One to enter Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death) three times. The Buddha replied, 'The four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) are not yet complete, and those who should be saved have not yet been completely saved. If I want to enter Nirvana now, the time is not yet right.' Mara then returned to the heavenly palace. Yaśodharā (the wife of Shakyamuni Buddha) took Rāhula (the son of Shakyamuni Buddha) to visit the World Honored One. Before this, the king and ministers suspected that the prince had left the country for twelve years, how could he have a son. The World Honored One said to the ministers, 'Is Yaśodharā keeping her chastity without blemish?' Yaśodharā gave the seal ring (also known as the Joy Ring) to Rāhula. Rāhula directly gave the ring to the World Honored One. The king and ministers said, 'Truly the son of the Buddha!' At the age of thirty-three, the Buddha converted the three Uruvilva-Kāśyapa (Indian ascetic, later became a disciple of the Buddha) brothers and their one thousand disciples to become monks. They also received the precepts through the 'Welcome' method and attained the first fruit (Sotāpanna). Also, Mahākāśyapa (one of the ten great disciples of the Buddha) obtained the self-vow precept (also known as the upper-received precept), because he was already one hundred and twenty years old at that time and had great power, so he was called Mahākāśyapa. He attained the Arhat fruit on the eighth day. At the age of thirty-four, the Buddha preached to the Naga (snake god in Indian mythology) and ghosts on Gaya Head Mountain. He also told the begging Bhikkhus to convert Sudinna (early Buddhist monk) to become a monk, receiving the three-word precept (taking refuge in the Buddha, Dharma, and Sangha). He began to cut his hair and beard with a precious knife, and entrusted Ājñātakauṇḍinya (the first of the five Bhikkhus) and all the Arhats to spread the Dharma throughout the three worlds (referring to the entire world).
為諸沙彌授戒。三十五歲摩竭國迦陵長者。奉世尊竹園。即于園中為私呵昧說法。及度舍利弗．目犍連等二百五十人。亦得善來戒證果。是時弗年十六。十五日得道。連七日得道。冬分因須提那子與其故二(二偶也謂故妻)共行不凈。犯此一條。遂制淫戒。許開初犯。未與結罪。三十六歲。舍衛國須達長者營太子祇陀園造精舍。凡一百二十處。講堂七十區。樓閣五百座以奉世尊。又請問欲彩𦘕諸殿堂。廊壁作何相狀。世尊一一答之。冬分第二半月。因檀尼吒盜王飛梯制盜戒。第三半月制殺戒。第四半月制妄語戒。自後直至鶴林。隨犯隨制。梵志優陀那及叔父子調達．優婆離難陀出家。難陀四月九日生。身長一丈五尺。調達七日生。長一丈五尺四寸。阿難長一丈五尺三寸。時優婆離是阿難陀家僕。因先出家。難陀不肯設禮。佛因制但據受戒前後。不在貴賤。須達多精舍成。外道雲涌。請舍利弗修威儀。弗制令尼師壇左肩上庠序入眾。三十七歲于拘耶尼國為婆陀和菩薩等八人說般舟經。三十八歲于柳山下為伅真陀羅王弟說法。又度一百一十阿羅漢。受三五戒。阿難年八歲。出家得白四羯磨戒。佛涅槃后始得阿羅漢果。三十九歲。說八關齋戒。羅睺羅年九歲。世尊令出家。不樂聽法。為說未曾有因緣經。得受十戒。即證四果
【現代漢語翻譯】 現代漢語譯本 為眾沙彌授予戒律。三十五歲時，摩揭陀國（Magadha）的迦陵長者（Kālinga）向世尊（Śākyamuni）供奉竹園（Veṇuvana）。世尊就在園中為私呵昧（Sihamegha）說法，並度化了舍利弗（Śāriputra）、目犍連（Maudgalyāyana）等二百五十人，他們也通過『善來』（Ehi-bhikkhu）的授戒方式證得了果位。當時弗年（弗年，人名）十六歲，十五日得道，連七日得道。冬季時，因為須提那子（Sudinna）與他的前妻（二偶也謂故妻）行不凈行，觸犯了這一條戒律，於是制定了淫戒，允許初犯者開緣，但未給予結罪。 三十六歲時，舍衛國（Śrāvastī）的須達長者（Sudatta，即給孤獨長者Anāthapiṇḍika）爲了給太子祇陀（Jetakumāra）的園林建造精舍，共建造了一百二十處，講堂七十區，樓閣五百座，以供奉世尊。他又請問世尊，想要在殿堂和廊壁上繪製各種圖案，應該畫些什麼。世尊一一作答。冬季第二半月，因為檀尼吒盜王（Dhanitā）飛梯盜竊，制定了盜戒。第三半月制定了殺戒。第四半月制定了妄語戒。自那以後，直到鶴林（Kusinagara），都是隨犯隨制定戒律。梵志優陀那（Udāyin）以及叔父之子調達（Devadatta）、優婆離難陀（Nanda）出家。難陀四月九日生，身高一丈五尺。調達七日生，身高一丈五尺四寸。阿難（Ānanda）身高一丈五尺三寸。當時優婆離是阿難陀家的僕人，因為先出家，難陀不肯行禮。佛因此制定，只根據受戒的前後順序，不考慮貴賤。須達多（Sudatta）的精舍建成后，外道蜂擁而至，於是請舍利弗（Śāriputra）制定威儀。舍利弗制定了尼師壇（Nisīdana）左肩上，按照次序進入大眾。 三十七歲時，在拘耶尼國（Kokanada）為婆陀和菩薩（Bhadravati）等八人宣說般舟經（Pratyutpanna-samādhi Sūtra）。三十八歲時，在柳山下為伅真陀羅王弟（Kundadhāna）說法，又度化了一百一十位阿羅漢（Arhat），授予三五戒。阿難（Ānanda）八歲時出家，得到了白四羯磨戒（jñapti-caturtha-karma）。佛陀涅槃后才證得阿羅漢果。 三十九歲時，宣說了八關齋戒（Aṣṭāṅga-śīla）。羅睺羅（Rāhula）九歲時，世尊讓他出家，但他不樂意聽法，於是為他說了《未曾有因緣經》（Adbhūta-dharma-paryāya Sūtra），使他得以受持十戒，並證得了四果。
【English Translation】 English version Ordaining the Śrāmaṇeras. At the age of thirty-five, Kālinga, a wealthy man from Magadha, offered the Bamboo Grove (Veṇuvana) to the World Honored One (Śākyamuni). The World Honored One then preached the Dharma to Sihamegha in the grove and converted two hundred and fifty people, including Śāriputra and Maudgalyāyana, who also attained the fruit of enlightenment through the 'Welcome' (Ehi-bhikkhu) ordination. At that time, Fonian (a personal name) was sixteen years old and attained the Way on the fifteenth day, while Lian attained the Way in seven days. In winter, because Sudinna engaged in impure conduct with his former wives (two consorts, referring to former wives), violating this precept, the precept against sexual misconduct was established, allowing for initial offenses to be excused, but without formal condemnation. At the age of thirty-six, Sudatta (Anāthapiṇḍika), a wealthy man from Śrāvastī, built a monastery in Prince Jetakumāra's garden, consisting of one hundred and twenty residences, seventy lecture halls, and five hundred pavilions, to offer to the World Honored One. He also inquired of the World Honored One about what patterns to paint on the halls and corridors. The World Honored One answered each question in detail. In the second half of winter, because the thief king Dhanitā used a flying ladder to steal, the precept against stealing was established. In the third half of the month, the precept against killing was established. In the fourth half of the month, the precept against lying was established. From then on, until the Crane Grove (Kusinagara), precepts were established as offenses occurred. The Brahmin Udāyin and Devadatta, the son of his uncle, and Nanda were ordained. Nanda was born on April 9th, and was one zhang and five chi tall. Devadatta was born on the seventh day and was one zhang, five chi, and four cun tall. Ānanda was one zhang, five chi, and three cun tall. At that time, Upāli was a servant in Ānanda's household. Because he was ordained first, Nanda refused to pay respects. The Buddha therefore established that only the order of ordination should be considered, regardless of status. After Sudatta's monastery was completed, heretics flocked to it, so Śāriputra was invited to establish proper conduct. Śāriputra established that the Nisīdana should be placed on the left shoulder and that people should enter the assembly in order. At the age of thirty-seven, in Kokanada, he preached the Pratyutpanna-samādhi Sūtra to Bhadravati and eight others. At the age of thirty-eight, he preached the Dharma to Kundadhāna, the brother of King Kundadhāna, at the foot of Willow Mountain, and also converted one hundred and ten Arhats, granting them the three and five precepts. Ānanda was ordained at the age of eight and received the jñapti-caturtha-karma ordination. He attained the fruit of Arhatship only after the Buddha's Nirvana. At the age of thirty-nine, he preached the Aṣṭāṅga-śīla. When Rāhula was nine years old, the World Honored One allowed him to be ordained, but he was unwilling to listen to the Dharma, so he preached the Adbhūta-dharma-paryāya Sūtra to him, enabling him to receive the ten precepts and attain the four fruits.
。令阿難落髮。舍利弗為大師。目連為阿阇梨。耶輸愛子不忍割捨。佛制今後父母不聽不得出家。又因畢陵伽婆蹉與十七群童子授戒。不堪忍饑。喚呼求食。佛制年滿二十者方可剃度。又以說戒。眾集疲勞。許僧伽藍各結大界。應盡集不得受欲。又祗園樓至菩薩請立戒壇為比丘受戒。佛令就園外院東南建立。又往穢澤為陀崛摩說法。四十歲還摩竭國為弗迦沙王說法。四十一歲于恐懼樹下為彌勒說本起經。四十二歲還迦羅國為差摩竭及父王說法。王出四十里奉迎。度釋種八萬四千人。得初果。自成道來凡十二年。於十六大國等處行化度人。說長．中．增一．雜四阿含經及親說略戒。略戒者。即四分戒本。后七佛所說戒經偈也。至是說恒水經付諸弟子。說廣戒。廣戒者。即四分戒本比丘二百五十戒尼本五百戒也。佛在瞻波國白月十五日。僧說戒時。佛于眾中默然不說。初夜已過。阿難請說。佛言。欲令如來於不凈眾中說戒者。無此理也。目連以天眼觀犯戒者。檀尼吒再盜佛座中金蓮華葉于腋下。即手牽出來。白佛言。眾已清凈。應得說戒。佛終不說。複次漸終者。三方等時。即四十三歲以後也。有秘密．有不定。對藏說通．別．圓。人法俱開。大集經云。如來成道始十六年。故在鹿苑后。四教儀云。彈偏折小。嘆大褒圓。
四教俱說。是歲說維摩思益楞伽楞嚴三昧金光明勝鬘等經。楞伽云。菩薩不應食肉。若別圓人。梵網已制。當知楞伽乃阿含后為漸制始。四十四歲。阿難勸請度姨母憍曇彌(大愛道)。以八敬法為比丘尼。八敬者。百夏比丘尼禮初夏比丘足。尼不得罵比丘。尼不得舉比丘過。尼犯僧殘求僧懺悔式叉摩那。尼從僧受具戒。尼半月于僧請教戒不得無僧處安居。尼夏竟依僧自恣。四十六歲。于欲色天二界中間化七寶坊。說大方等大集經。複次。頓漸俱終者。四般若時。即五十一歲以後也。有秘密。有不定。帶通別說圓。法合人未合。仁王經云。如來成道二十九年。日為我說摩訶般若。故知般若在方等后。亦知仁王在大品后。四教儀云。轉教付財。融通淘汰。帶通別二正說圓教。是歲說摩訶般若光贊般若金剛般若大品般若等諸般若經。六十歲。納阿難為侍者。六十九歲赴王舍國王請食訖。令羅睺羅滌缽。失手撲為五片。時有比丘白佛。皆撲缽破為五片。佛言。表我滅度初五百年。諸惡比丘分毗尼藏為五部也。親將鉛錫釘綴。故云五綴。複次非頓非漸者。五法華涅槃時。即七十二歲以後也。非秘密。非不定。人法俱合。妙經云四十餘年。大經云臨滅度時。是實顯。據蓋法華開前四時。三教悉入一乘圓教。涅槃追說四教。即施即廢
【現代漢語翻譯】 現代漢語譯本 四教（藏、通、別、圓四教）都宣講。當年宣講了《維摩經》（Vimalakīrti Nirdeśa Sūtra，闡述在家菩薩的修行）、《思益經》（Gambhīra Saṃdhinirmocana Sūtra，深密解脫經）、《楞伽經》（Laṅkāvatāra Sūtra，入楞伽經）、《楞嚴經》（Śūraṅgama Sūtra，首楞嚴經）、《三昧經》（Samādhi Sūtra，三昧經）、《金光明經》（Suvarṇaprabhāsa Sūtra，金光明最勝王經）、《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra，勝鬘獅子吼經）等經典。《楞伽經》中說：『菩薩不應該吃肉。』如果是別教和圓教的人，那麼《梵網經》（Brahmajāla Sūtra）已經對此作了規定。應當知道，《楞伽經》是在阿含之後，作為逐漸禁止吃肉的開始。 四十四歲時，阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）勸請佛陀允許姨母憍曇彌（Mahāprajāpatī Gautamī，大愛道）出家。佛陀以八敬法作為比丘尼的戒律。八敬法是：受過一百個夏安居的比丘尼要禮敬初夏的比丘；比丘尼不得辱罵比丘；比丘尼不得揭發比丘的過失；比丘尼犯了僧殘罪要向僧團懺悔；式叉摩那（Śikṣamāṇā，學戒女）要從僧團受具足戒；比丘尼每半個月要向僧團請求教誡；不得在沒有比丘的地方安居；比丘尼在夏安居結束后要依僧團進行自恣（pravāraṇā，一種懺悔儀式）。 四十六歲時，佛陀在欲界天和色界天之間的虛空中，化現七寶樓閣，宣講《大方等大集經》（Mahāvaipulya Mahāsaṃnipāta Sūtra）。 再次，頓教和漸教都結束的情況，是在四般若時期，也就是五十一歲以後。有秘密教，有不定教，帶著通教和別教來宣講圓教。法與人有時契合，有時不契合。《仁王經》（Renwang Jing，般若護國經）中說：『如來成道二十九年，太陽為我說摩訶般若。』所以知道般若在方等之後，也知道《仁王經》在大品般若之後。《四教儀》（Si jiao yi，天臺宗解釋佛教教義的著作）中說：『轉教付財，融通淘汰，帶著通教和別教來正確地宣講圓教。』當年宣講了《摩訶般若經》（Mahāprajñāpāramitā Sūtra）、《光贊般若經》（Guang zan ban ruo jing）、《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra，金剛般若波羅蜜經）、《大品般若經》（Mahāprajñāpāramitā Sūtra）等諸部般若經。 六十歲時，接納阿難作為侍者。 六十九歲時，應王舍城國王的邀請前去應供。用齋完畢后，讓羅睺羅（Rāhula，佛陀的兒子）洗缽，羅睺羅不小心把缽摔成了五片。當時有比丘稟告佛陀，說缽都被摔破成了五片。佛陀說：『這預示著我滅度后的最初五百年，那些惡比丘會把毗尼藏（Vinaya-piṭaka，律藏）分成五部。』佛陀親自用鉛和錫把缽釘起來，所以說是五綴。 再次，非頓非漸的情況，是在五法華涅槃時期，也就是七十二歲以後。沒有秘密教，沒有不定教，人與法完全契合。《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）中說四十年，《大般涅槃經》（Mahāparinirvāṇa Sūtra）中說臨滅度時，這是真實顯露。根據《法華經》開顯之前的四時教法，三教（藏、通、別）都歸入一乘圓教。《涅槃經》追溯宣講四教，即施設即廢除。
【English Translation】 English version All four teachings (Tripiṭaka, Common, Distinct, and Perfect) were expounded. In that year, the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra, which elaborates on the practice of lay Bodhisattvas), the Gambhīra Saṃdhinirmocana Sūtra (Gambhīra Saṃdhinirmocana Sūtra, the Deeply Unbinding Sutra), the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra, the Lankavatara Sutra), the Śūraṅgama Sūtra (Śūraṅgama Sūtra, the Surangama Sutra), the Samādhi Sūtra (Samādhi Sūtra, the Samadhi Sutra), the Suvarṇaprabhāsa Sūtra (Suvarṇaprabhāsa Sūtra, the Golden Light Sutra), and the Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī Siṃhanāda Sūtra, the Srimala Sutra) were taught. The Laṅkāvatāra Sūtra states: 'Bodhisattvas should not eat meat.' If one belongs to the Distinct or Perfect teachings, the Brahmajāla Sūtra (Brahmajāla Sūtra) has already established this rule. It should be known that the Laṅkāvatāra Sūtra came after the Agamas, as the beginning of a gradual prohibition against eating meat. At the age of forty-four, Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his strong memory) urged the Buddha to allow his aunt Mahāprajāpatī Gautamī (Mahāprajāpatī Gautamī, Great Prajapati) to ordain. The Buddha established the Eight Garudhammas as the precepts for Bhikṣuṇīs. The Eight Garudhammas are: A Bhikṣuṇī who has spent one hundred rainy seasons must pay respect to the feet of a Bhikṣu who has spent his first rainy season; a Bhikṣuṇī must not scold a Bhikṣu; a Bhikṣuṇī must not accuse a Bhikṣu of wrongdoing; a Bhikṣuṇī who commits a Saṃghāvaśeṣa offense must seek repentance from the Saṃgha; a Śikṣamāṇā (Śikṣamāṇā, a female trainee) must receive full ordination from the Saṃgha; a Bhikṣuṇī must request instruction from the Saṃgha every half month; a Bhikṣuṇī must not reside in a place without Bhikṣus; a Bhikṣuṇī must perform the Pravāraṇā (pravāraṇā, a confession ceremony) at the end of the rainy season, relying on the Saṃgha. At the age of forty-six, the Buddha manifested a seven-jeweled pavilion in the space between the Desire Realm and the Form Realm and expounded the Mahāvaipulya Mahāsaṃnipāta Sūtra (Mahāvaipulya Mahāsaṃnipāta Sūtra). Furthermore, the situation where both the Sudden and Gradual teachings conclude is during the Prajñā period, which is after the age of fifty-one. There are Secret teachings and Indeterminate teachings, which expound the Perfect teaching along with the Common and Distinct teachings. Sometimes the Dharma and the person are in accord, and sometimes they are not. The Renwang Jing (Renwang Jing, the Prajñā Protecting the Nation Sutra) states: 'Twenty-nine years after the Tathāgata attained enlightenment, the sun spoke the Mahāprajñā to me.' Therefore, it is known that Prajñā comes after the Vaipulya, and the Renwang Jing comes after the Large Prajñā. The Si jiao yi (Si jiao yi, a Tiantai treatise explaining Buddhist doctrines) states: 'Transmitting the teachings and entrusting the wealth, harmonizing and eliminating, correctly expounding the Perfect teaching along with the Common and Distinct teachings.' In that year, the Mahāprajñāpāramitā Sūtra (Mahāprajñāpāramitā Sūtra), the Guang zan ban ruo jing, the Vajracchedikā Prajñāpāramitā Sūtra (Vajracchedikā Prajñāpāramitā Sūtra, the Diamond Sutra), and the Mahāprajñāpāramitā Sūtra (Mahāprajñāpāramitā Sūtra, the Large Prajñā Sutra) were taught. At the age of sixty, Ānanda was accepted as an attendant. At the age of sixty-nine, he went to the city of Rājagṛha at the invitation of the king. After the meal, Rāhula (Rāhula, the Buddha's son) was asked to wash the bowl, and he accidentally dropped it, breaking it into five pieces. At that time, a Bhikṣu reported to the Buddha that the bowl had been broken into five pieces. The Buddha said: 'This indicates that in the first five hundred years after my Parinirvana, those evil Bhikṣus will divide the Vinaya-piṭaka (Vinaya-piṭaka, the monastic code) into five parts.' The Buddha personally mended the bowl with lead and tin, hence the five patches. Furthermore, the situation that is neither Sudden nor Gradual is during the Lotus and Nirvana period, which is after the age of seventy-two. There are no Secret teachings and no Indeterminate teachings, and the person and the Dharma are in complete accord. The Saddharma Puṇḍarīka Sūtra (Saddharma Puṇḍarīka Sūtra, the Lotus Sutra) says forty years, and the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra, the Nirvana Sutra) says at the time of Parinirvana, which is the true revelation. According to the four periods of teaching before the opening of the Lotus Sutra, the three teachings (Tripiṭaka, Common, and Distinct) all enter the One Vehicle Perfect teaching. The Nirvana Sutra retrospectively expounds the four teachings, which are established and then abolished.
。涅槃正顯常住佛性。止明根本戒。扶小乘律製爲最後誡。勖楞嚴唯愿圓頓一乘。亦止明四根本戒。足顯是同。所以然者。楞嚴云。先持聲聞四棄八棄。執身不動。後行菩薩清凈律儀。執心不起。十輪經云。若不先學小乘。即學大乘。無有是處。乃至無力飲河池。詎能吞大海。是故未開顯前。則或頓或漸。有所不同。一經開顯。則一切菩薩。皆當先學聲聞。唯不究竟證小身。是歲先說無量義經。次說法華經。后說普賢行法經及首楞嚴等經。孤山謂。成道四十九年。說楞嚴真際。謂四十五年。未知所據。七十八歲。于尼連河側先說方等泥洹經．四童子三昧經．大悲經蓮華面經．延壽經。然後說大般涅槃經。複次入滅。小見佛七十九歲。二月十五日受優婆塞純陀供已。于拘尸羅國娑羅雙樹間北首而臥。將入涅槃。先是。舍利弗．目犍連不忍佛入涅槃。遂請別佛先入滅度。佛因為比丘說月光菩薩經。又大愛道及五百比丘尼俱現十八神變。亦先滅度。外道須䟦陀羅年一百二十歲。聞佛涅槃。來至佛所。即聽法音。得善來戒。證四果。亦不忍佛涅槃。先自滅度。佛于中夜說遺教經。又曰。我今有疾。文殊汝等當爲四眾廣說大法。今以妙法付囑于汝。乃至迦葉．阿難等。當來應展轉付囑。佛說已。右脅而臥。以迦葉七日前。先在靈
山化度眾生。滅後方知。阿難在娑羅林外。為魔所罥。垂滅方來。阿難經云。佛在波羅阇頭園。有長者名周那。請佛及比丘僧別為佛煮栴檀耳羹。以世奇故。獨奉于佛。阿難白長者。設供無福。佛最後于其舍。入般涅槃。又摩耶夫人從忉利天下來訣別。佛重於金棺內出來。合掌問訊說偈。故名為佛臨涅槃母子相見經。洎迦葉將五百弟子從波波國來。欲見佛身。佛從重棺內雙出千輻輪足示之。厥後阿難與諸弟子如轉輪王葬法。以香湯沐浴。及新劫貝五百張。㲲纏褁其身。納金棺內。周以栴檀木槨。積眾名香于其上。時大臣末羅各路幾親執炬火。欲爇眾薪。而火不然。由是金棺自繞拘舍大城。出三昧火。阇維之。得舍利八斛四斗。分佈天上人間。起塔供養。即周穆王五十三年壬申也。后七日。迦葉與阿難等結集法藏。其後魔波旬及外道眾踴躍歡喜。競破塔寺。殺害比丘。一切藏經。皆悉流移至鳩尸那竭國。而阿耨達龍王盡請歸大海供養。淨盡無餘。若大乘滅相者。大經云。我於三千大千世界或閻浮提。示現涅槃。又曰。我今此身即是法身。隨順世間。示現入胎。善男子。此閻浮提林微尼園。示現從母摩耶而生。生已即能東行七步。乃至上下行七步。又曰。善男子。我雖在此閻浮提。中數數示現。入于涅槃。還源品云。大覺
【現代漢語翻譯】 現代漢語譯本： 山化度化眾生，在佛陀滅度後人們才知道。阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）在娑羅林外，被魔所困，臨近滅度時才來。阿難經中記載，佛陀在波羅阇頭園（Palasha Head Garden）時，有一位名叫周那（Chunda）的長者，邀請佛陀和比丘僧眾，特別為佛陀煮了栴檀耳羹。因為世間罕見，所以單獨供奉給佛陀。阿難對長者說，這樣的供養沒有福報。佛陀最後在他的住所，進入般涅槃（Parinirvana，佛教術語，指佛陀或阿羅漢去世）。 此外，摩耶夫人（Maya，釋迦牟尼佛的生母）從忉利天（Trayastrimsa Heaven，佛教的欲界六天之一）下來訣別。佛陀從金棺內出來，合掌問訊並說了偈語，所以這部經名為《佛臨涅槃母子相見經》。後來，迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）帶領五百弟子從波波國（Pava）趕來，想要見佛陀的遺體。佛陀從重棺內雙足顯現千輻輪相給他們看。之後，阿難與諸弟子按照轉輪王的葬法，用香湯沐浴佛身，用五百張新的劫貝布（一種細棉布）纏裹其身，放入金棺內，周圍用栴檀木槨包裹，在上面堆積各種名香。當時大臣末羅（Malla）各路幾親自拿著火炬，想要點燃柴薪，但是火卻無法點燃。於是金棺自行繞拘舍大城（Kushinagar）移動，併發出三昧火（Samadhi Fire），焚燒了佛陀的遺體。得到了舍利八斛四斗，分佈在天上人間，建造佛塔供養。這正是周穆王五十三年壬申年。 七日後，迦葉與阿難等結集法藏（Dharma Treasure，指佛陀的教法）。之後，魔波旬（Mara Papiyas，佛教中的魔王）及外道眾踴躍歡喜，競相破壞佛塔寺廟，殺害比丘。一切藏經，都流散轉移到鳩尸那竭國（Kushinagar）。而阿耨達龍王（Anavatapta Dragon King）全部請歸大海供養，淨盡無餘。關於大乘的滅相，大經中說，『我於三千大千世界或閻浮提（Jambudvipa，指我們所居住的這個世界），示現涅槃。』又說：『我今此身即是法身，隨順世間，示現入胎。善男子，此閻浮提藍毗尼園（Lumbini Garden），示現從母摩耶而生，生已即能東行七步，乃至上下行七步。』又說：『善男子，我雖在此閻浮提中，數數示現，入于涅槃。』還源品中說，大覺（指佛陀）
【English Translation】 English version: Shanhua delivers sentient beings. Only after the extinction [of the Buddha] will people know. Ananda (one of the ten great disciples of the Buddha, known for his strong memory) was ensnared by Mara (demon) outside the Sala Grove. He only came when he was about to perish. The Ananda Sutra says that when the Buddha was in the Palasha Head Garden, there was an elder named Chunda who invited the Buddha and the Sangha of Bhikkhus and specially cooked sandalwood ear soup for the Buddha. Because it was rare in the world, he offered it to the Buddha alone. Ananda said to the elder that such an offering would not bring blessings. The Buddha entered Parinirvana (the final passing away of a Buddha or Arhat) in his house at the end. In addition, Maya (the mother of Shakyamuni Buddha) came down from Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism) to bid farewell. The Buddha came out of the golden coffin, put his palms together, and spoke a verse, so this sutra is called 'The Sutra of the Buddha Meeting His Mother at Nirvana'. Later, Kasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) led five hundred disciples from Pava to see the Buddha's body. The Buddha showed them the thousand-spoked wheel marks on his feet from within the heavy coffin. Afterwards, Ananda and the disciples followed the funeral rites of a Chakravartin (universal monarch), bathed the Buddha's body with fragrant water, wrapped his body with five hundred new pieces of fine cotton cloth, placed him in a golden coffin, surrounded it with sandalwood outer coffins, and piled various famous incenses on top. At that time, the ministers of Malla each personally held torches, wanting to ignite the firewood, but the fire would not ignite. Therefore, the golden coffin moved around the great city of Kushinagar on its own and emitted Samadhi Fire, cremating the Buddha's body. Eight斛 and four斗 of relics were obtained and distributed in the heavens and the human world, and stupas were built for offering. This was exactly the year Ren Shen, the fifty-third year of King Zhou Mu. Seven days later, Kasyapa and Ananda and others compiled the Dharma Treasure (the teachings of the Buddha). After that, Mara Papiyas (the demon king in Buddhism) and the heretics rejoiced and competed to destroy stupas and temples, and kill Bhikkhus. All the Tripitaka (Buddhist scriptures) were scattered and transferred to Kushinagar. And the Anavatapta Dragon King invited them all to the sea for offerings, leaving nothing behind. Regarding the signs of the extinction of the Mahayana, the Great Sutra says, 'I will show Nirvana in the three thousand great thousand worlds or Jambudvipa (the world we live in).' It also says: 'My present body is the Dharma body, following the world, showing entry into the womb. Good men, in this Lumbini Garden of Jambudvipa, I showed birth from my mother Maya, and after birth, I could walk seven steps eastward, and even seven steps up and down.' It also says: 'Good men, although I am in this Jambudvipa, I repeatedly show entry into Nirvana.' The chapter on Returning to the Source says, the Greatly Enlightened One (referring to the Buddha)
世尊入涅槃已。其娑羅林東西二雙合為一樹南北二雙合為一樹垂覆寶床慘然變白。猶如白鶴。漸漸枯悴。摧折無餘。凈覺助宣記云。然大小機見不同。則表佛法有異。若大機所見。四方各雙。皆一榮一枯。即表四德以破八倒。東方表常無常。南方表樂無樂。西方表我無我。北方表凈不凈。二雙各一表常無常等。二而不二。即真常等四德之義。垂覆寶床。即是佛住秘藏也。小機所見。唯一雙者。榮以表常。枯以表斷。佛于中滅。離於斷常。入無餘也。又妙玄雲。大經明聲光所集。始諸弟子。終於蝮蠆。及無邊身菩薩弟子之位。身量無邊。豈有大師倚臥背痛。此乃生身示病示滅。法身無疾常存。不變簽云。倚臥背痛及北首等。亦三藏佛相。像法決疑經云。今日座中無央數眾。各見不同。或見如來入涅槃。或見如來住世一劫。或見如來住世無量劫。或見丈六身。或見小身大身。或見報身坐蓮華藏世界海。為百億釋迦牟尼佛說心地法門。或見法身同於虛空等。如日初出先照高山。日若垂沒亦應余耀輝峻嶺。善矣哉。清涼要䇿曰。譬如澄江一月。三舟共觀。一舟停住。二舟南北。南者見月千里隨南。北者見月千里隨北。停舟之者見月不移。設百千共觀。八方各去。則百千月去住見殊。諸有知人。自曉玄旨。倘不達此。唯取長阿含
【現代漢語翻譯】 現代漢語譯本 世尊（Bhagavan，指釋迦牟尼佛）入涅槃（Nirvana，指寂滅）后，那娑羅雙樹林中，東西兩邊的兩雙樹合為一樹，南北兩邊的兩雙樹也合為一樹，垂覆在佛陀寶床之上，顏色慘然變白，猶如白鶴一般，漸漸枯萎凋零，最終摧折殆盡。《凈覺助宣記》中記載：『然而大乘和小乘的根機見解不同，所象徵的佛法意義也有差異。如果以大乘根機所見，四方各有兩棵樹，都是一棵繁榮，一棵枯萎，這象徵著用四德（常、樂、我、凈）來破除八倒（無常、苦、無我、不凈，以及執著于這些概念）。東方代表常與無常，南方代表樂與無樂，西方代表我與無我，北方代表凈與不凈。兩雙樹各自一榮一枯，代表常與無常等，既是二，又不是二，即是真常等四德的意義。垂覆寶床，即是佛陀安住于秘藏之中。』小乘根機所見，只有一雙樹，繁榮代表常，枯萎代表斷。佛陀于其中滅度，遠離斷常二邊，進入無餘涅槃。』 又《妙玄》中說：『《大般涅槃經》闡明聲光所集之處，從最初的諸位弟子，到最後的蝮蠆（fù chài，毒蛇）以及無邊身菩薩的弟子之位，身量無邊，哪裡會有大師倚臥背痛的情況呢？這乃是應化身示現生病示現滅度，法身無有疾病，常住不滅。』《不變簽》中說：『倚臥背痛以及頭朝北等等，也是三藏佛的應化之相。』《像法決疑經》中說：『今日座中無央數（wú yāng shù，無數）的聽眾，各自所見不同。或者看見如來入涅槃，或者看見如來住世一劫（kalpa，極長的時間單位），或者看見如來住世無量劫，或者看見丈六金身，或者看見小身大身，或者看見報身（Sambhogakāya，佛的報應身）坐在蓮華藏世界海，為百億釋迦牟尼佛說心地法門，或者看見法身（Dharmakāya，佛的法身）等同於虛空。』如同太陽初升，先照耀高山；太陽將要落山，也應將餘暉照耀峻嶺。說得真好啊！清涼澄觀的《要䇿》中說：『譬如澄澈的江水中有一輪明月，三隻船一同觀賞。一隻船停住不動，兩隻船一南一北。向南的船看見月亮隨著自己向南移動千里，向北的船看見月亮隨著自己向北移動千里，停在原地的船看見月亮沒有移動。假設有成百上千人一同觀賞，向八方各處離去，那麼就會有成百上千個月亮，去留的景象各不相同。』諸位有智慧的人，自然明白其中的玄妙旨意。倘若不明白這個道理，就只能選取《長阿含經》的字面意思了。
【English Translation】 English version After the World Honored One (Bhagavan, referring to Shakyamuni Buddha) entered Nirvana (Nirvana, referring to extinction), the two pairs of Sala trees on the east and west sides of the Sala forest merged into one tree, and the two pairs of trees on the north and south sides also merged into one tree, hanging over the Buddha's precious bed, their color turned pale white, like white cranes, gradually withering and decaying, and eventually collapsing completely. The 'Jingjue Zhuxuan Ji' records: 'However, the understanding of the Great Vehicle and the Small Vehicle are different, so the symbolic meanings of the Buddhadharma are also different. If viewed from the perspective of the Great Vehicle, there are two trees in each of the four directions, one flourishing and one withering, symbolizing the use of the Four Virtues (permanence, bliss, self, purity) to break the Eight Inversions (impermanence, suffering, no-self, impurity, and attachment to these concepts). The east represents permanence and impermanence, the south represents bliss and no-bliss, the west represents self and no-self, and the north represents purity and impurity. Each pair of trees, one flourishing and one withering, represents permanence and impermanence, etc., which are both two and not two, that is, the meaning of the Four Virtues such as true permanence. Hanging over the precious bed means that the Buddha dwells in the secret treasury.' From the perspective of the Small Vehicle, there is only one pair of trees, with flourishing representing permanence and withering representing cessation. The Buddha attained Nirvana within them, away from the two extremes of cessation and permanence, entering into Nirvana without remainder.' Furthermore, the 'Miaoxuan' says: 'The 'Mahaparinirvana Sutra' clarifies the place where sound and light gather, from the initial disciples to the final vipers (fù chài, venomous snakes) and the disciples of the Bodhisattvas with boundless bodies, whose body sizes are boundless, how could there be a situation where the master leans and suffers from back pain? This is the manifested body showing illness and showing extinction, the Dharma body has no illness and exists forever.' The 'Bubian Qian' says: 'Leaning and suffering from back pain, as well as facing north, etc., are also the manifested forms of the Three Treasures Buddha.' The 'Xiangfa Jueyi Jing' says: 'Today, there are countless (wú yāng shù, countless) listeners in the assembly, each seeing differently. Some see the Tathagata (Tathagata, referring to Buddha) entering Nirvana, some see the Tathagata dwelling in the world for one kalpa (kalpa, an extremely long unit of time), some see the Tathagata dwelling in the world for countless kalpas, some see the sixteen-foot golden body, some see small bodies and large bodies, some see the Sambhogakaya (Sambhogakāya, the reward body of the Buddha) sitting in the Lotus Treasury World Sea, speaking the Dharma of the Mind Ground for hundreds of billions of Shakyamuni Buddhas, and some see the Dharmakaya (Dharmakāya, the Dharma body of the Buddha) as equal to space.' Just as the sun rises, it first shines on the high mountains; when the sun is about to set, it should also shine its remaining light on the steep peaks. Well said! Qingliang Chengguan's 'Yaoche' says: 'For example, in a clear river there is a bright moon, and three boats watch it together. One boat stays still, and two boats go south and north. The boat going south sees the moon moving south with it for a thousand miles, the boat going north sees the moon moving north with it for a thousand miles, and the boat staying in place sees the moon not moving. Suppose hundreds or thousands of people watch together, leaving in all directions, then there will be hundreds or thousands of moons, with different appearances of going and staying.' Those with wisdom will naturally understand the profound meaning within. If you do not understand this principle, you can only choose the literal meaning of the 'Dirghagama Sutra'.
第一文傳七佛者。以管窺天。以蠡測海。五處徒膠。猶未免夫倍蓰什伯千萬之不知。以此弘持。遠之遠矣。
附十三人
鶴林既往。大迦葉以頭陀苦行第一。堪能住持法藏。為傳法初祖。阇維佛已。八分舍利。結集法藏。弘持正法者。二十年行禮。出家。成道。轉法輪。入涅槃。四塔次。禮八塔。次入龍宮禮佛牙塔。次上天上禮佛發塔。著佛所與僧伽梨衣。持錫擗山。如入軟泥。法付阿難。難持法經二十年。聞一比丘誦法句偈云。人生百歲時。不見水潦涸。不如生一歲。而得睹見者。阿難慘然曰。此非佛偈。佛偈云。人生百歲時。不聞生天法。不如生一歲。而得睹見者。因嘆曰。我世無用。詣阇王。別門人曰。王睡。即度恒河王于睡中夢。蓋莖折覺已。門人即奏其事。王乃隨追半河方及。請曰。世尊涅槃。迦葉入滅。我皆不見。唯仰尊者。今復棄我。何所歸依。難默然。即入三昧。名風奮迅。令身四分。一分上忉利天與帝釋。一分至大海與娑竭羅龍王。一分與阿阇世王。一分與毗舍離國諸離車(雜車翻仙族王。又邊地主。又傳集國政以其國義讓五百長者遞為國主。罷政出外為邊地主)。法付商那和修。商那和修造般遮于瑟(西域五年一會名)于曼陀山。立精舍。二十年因至鞠多所。坐鞠多床。多諸弟子不
【現代漢語翻譯】 現代漢語譯本 第一位傳七佛（過去七佛）的人，就像用竹管看天，用瓢測量大海一樣。即使竭盡全力，仍然無法避免對倍數、十倍、百倍、千倍的無知。用這種方式來弘揚佛法，那就差得太遠了。
附錄十三人
鶴林（佛陀涅槃之地）之後，大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）以頭陀苦行第一，堪能住持法藏（Dharma-dhātu，佛法寶藏），成為傳法的初祖。在佛陀荼毗（火葬）之後，分得八份舍利（Śarīra，佛陀或高僧火化后的遺骨），結集法藏，弘揚正法。他二十年行禮，出家，成道，轉法輪（Dharma-cakra，佛法之輪，指佛陀的教法），入涅槃。依次禮拜四塔，禮拜八塔，然後進入龍宮禮拜佛牙塔，再到天上禮拜佛發塔。穿著佛陀所賜的僧伽梨衣（Saṃghāṭī，袈裟），手持錫杖劈山，如同進入柔軟的泥土。之後將佛法傳付給阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）。阿難持法二十年，聽到一位比丘誦法句偈說：『人生百歲時，不見水潦涸，不如生一歲，而得睹見者。』阿難悲傷地說：『這不是佛陀的偈語。佛陀的偈語是：人生百歲時，不聞生天法，不如生一歲，而得睹見者。』於是嘆息道：『我於世間已無用處。』於是前往阿阇世王（Ajātaśatru，古印度摩揭陀國國王）處，告別門人說：『大王正在睡覺。』隨即渡過恒河。阿阇世王在睡夢中夢見蓋子折斷，醒來后，門人立即稟告此事。阿阇世王於是追趕到半條河才趕上，請求說：『世尊涅槃，迦葉入滅，我都未曾見到，唯獨仰仗尊者，如今又要拋棄我，我將歸依何處？』阿難默然，隨即進入三昧（Samādhi，禪定），名為風奮迅，令身體分成四份，一份上升到忉利天（Trāyastriṃśa，欲界六天之一）交給帝釋（Indra，忉利天主），一份到大海交給娑竭羅龍王（Sāgara-nāgarāja，海中龍王），一份交給阿阇世王，一份交給毗舍離國（Vaiśālī，古印度城市）的諸離車（Licchavi，雜車翻譯為仙族王，又指邊地之主，又指傳集國政，因其國義讓五百長者輪流為國主，罷政出外為邊地之主）。之後將佛法傳付給商那和修（Śāṇavāsa）。商那和修在曼陀山建造般遮于瑟（Pañca-varṣika，西域五年一次的法會），建立精舍。二十年後，到達鞠多（Kukkuṭapāda）處，坐在鞠多的床上，鞠多的弟子們不悅。
【English Translation】 English version The first person to transmit the Seven Buddhas (the Seven Buddhas of the Past) is like looking at the sky through a tube or measuring the sea with a gourd. Even with the utmost effort, one cannot avoid ignorance of multiples, tens, hundreds, and thousands. To propagate the Dharma in this way is far, far off.
Appendix of Thirteen People
After Crane Grove (the place of the Buddha's Parinirvana), Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) was the foremost in ascetic practices and capable of upholding the Dharma-dhātu (the treasure of the Dharma), becoming the first patriarch of Dharma transmission. After the Buddha's cremation, he received eight portions of the Śarīra (relics of the Buddha or high monks after cremation), compiled the Dharma-dhātu, and propagated the true Dharma. He performed rituals for twenty years, renounced the world, attained enlightenment, turned the Dharma-cakra (the wheel of Dharma, referring to the Buddha's teachings), and entered Parinirvana. He successively paid homage to four stupas, eight stupas, then entered the Dragon Palace to pay homage to the Buddha's tooth stupa, and then went to heaven to pay homage to the Buddha's hair stupa. He wore the Saṃghāṭī (robe) given by the Buddha and held a staff to split mountains as if entering soft mud. He then transmitted the Dharma to Ānanda (one of the Buddha's ten great disciples, known for his great learning). Ānanda upheld the Dharma for twenty years and heard a Bhikṣu reciting a verse from the Dhammapada, saying, 'Living a hundred years, not seeing the drying up of the waters, is not as good as living one year and seeing it.' Ānanda said sadly, 'This is not the Buddha's verse. The Buddha's verse is: Living a hundred years, not hearing the Dharma of being born in heaven, is not as good as living one year and seeing it.' Then he sighed, 'I am useless in this world.' So he went to King Ajātaśatru (King of Magadha in ancient India), bid farewell to his disciples, saying, 'The King is sleeping.' Then he crossed the Ganges River. King Ajātaśatru dreamed of a broken lid while sleeping. Upon waking, his disciples immediately reported the matter. King Ajātaśatru then chased after him, catching up halfway across the river, and pleaded, 'I did not see the Parinirvana of the World Honored One, nor the entering into Nirvana of Kāśyapa. I only rely on you, Venerable One. Now you are abandoning me again. Where shall I turn for refuge?' Ānanda remained silent and then entered Samādhi (meditative absorption), called Wind Swift, causing his body to divide into four parts, one part ascending to Trāyastriṃśa Heaven (one of the six heavens of the desire realm) to be given to Indra (the lord of Trāyastriṃśa), one part going to the great ocean to be given to Sāgara-nāgarāja (the dragon king of the sea), one part being given to King Ajātaśatru, and one part being given to the Licchavis (translated as kings of the immortal race, also referring to lords of the borderlands, also referring to the transmission of state affairs, because their national righteousness allowed five hundred elders to take turns as rulers, and those who left office went out to be lords of the borderlands) of the city of Vaiśālī (an ancient Indian city). He then transmitted the Dharma to Śāṇavāsa. Śāṇavāsa built a Pañca-varṣika (a five-year assembly in the Western Regions) on Mount Mandara and established a monastery. Twenty years later, he arrived at Kukkuṭapāda, sat on Kukkuṭapāda's bed, and Kukkuṭapāda's disciples were displeased.
識。乃舉手空中而雨甘露。現五百法門。多皆不識。語云。佛入目連不識。目連入諸比丘不識。我入鞠多不識我。得七萬七千本生諸經。八萬毗尼。八萬毗曇。汝皆不識。我若去者。法門隨去。諸弟子始覺神異。悉得四果。度弟子已。而入涅槃。法付鞠多。又同時有摩田地。初阿難將入涅槃。大地動。雪山之中有五百仙。具五神通。作是念言。今此大地何以故動。於時觀之。即見阿難欲入涅槃。彼仙中有一導首。將五百仙至阿難處求出家。阿難化彼。河水悉成金地。五百仙出家。得四果。諸仙在河中得戒。故名摩田地(摩田地翻中)。時摩田地欲先涅槃。阿難囑云。汝當於罽賓國豎佛法。佛記云。我涅槃后。當有摩田地比丘持佛法也。阿難付法入涅槃已。摩田地乃至罽賓。降伏惡龍。住持佛法。臨涅槃時。踴身空中。作十八變。然後滅度。鞠多在俗。已得初果。時摩突羅國有一淫女。名婆須密。于鞠多所生染欲心。求與相見。鞠多不就。時此淫女見賈客來。即便殺之。其事達王。王即屠截淫女手足。棄于冢間。鞠多往觀。達知色慾。欺誑世間。厭惡訶棄。得三果。出家受戒得四果。說法之時。魔為障礙。鞠多降已。由是不敢。閻浮所度夫婦得四果者。乃下一籌。籌長四寸。滿丈六室。用以燒身。法付提多迦。迦登壇得
【現代漢語翻譯】 現代漢語譯本： 『識』。於是舉手向空中，天降甘露。顯現五百種法門，但大多數人都不認識。說道：『佛陀進入目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）的身體，目連不認識；目連進入各位比丘的身體，各位比丘不認識；我進入鞠多（Kukkuta，人名，下一位傳承者）的身體，鞠多也不認識我。』我擁有七萬七千本生經，八萬毗尼（Vinaya，戒律），八萬阿毗曇（Abhidhamma，論藏），你們都不認識。我如果離去，法門也將隨之離去。』眾弟子這才覺悟到他的神異，都證得了四果（Sotapanna, Sakadagami, Anagami, Arahat）。度化弟子完畢后，便入涅槃。將佛法傳付給鞠多。 與此同時，還有摩田地（Madhyantika，人名，下一位傳承者）。當初阿難（Ananda，佛陀十大弟子之一，以多聞著稱）將要入涅槃時，大地震動。雪山之中有五百位仙人，都具有五神通（天眼通、天耳通、他心通、宿命通、神足通）。他們心想：『現在這大地為什麼震動？』於是觀察，便見到阿難將要入涅槃。這些仙人中有一位首領，帶領五百位仙人到阿難處請求出家。阿難教化他們，使河水都變成金地。五百位仙人出家，證得四果。眾仙人在河中得戒，所以叫做摩田地（摩田地翻譯為『中』）。當時摩田地想要先入涅槃，阿難囑咐他說：『你應當在罽賓國（Kashmir）弘揚佛法。』佛陀曾預言說：『我涅槃后，當有摩田地比丘弘揚佛法。』阿難傳付佛法入涅槃后，摩田地前往罽賓國，降伏惡龍，住持佛法。臨入涅槃時，踴身空中，示現十八變，然後滅度。 鞠多在俗家時，已經證得初果（Sotapanna）。當時摩突羅國（Mathura）有一位，名叫婆須密（Vasumitra）。對鞠多產生染欲之心，求與相見。鞠多不答應。當時這位見到有商人來，便將他殺死。這件事傳到國王那裡，國王便砍斷的手足，丟棄在墳地裡。鞠多前去觀看，得知欺騙世間，厭惡呵斥她，證得三果（Anagami）。出家受戒后證得四果。說法之時，有魔來障礙，鞠多降伏了他，從此魔不敢再來。在閻浮提（Jambudvipa，地球）所度化的夫婦證得四果的人，就放下一根籌，籌長四寸，堆滿了丈六的房間，然後用以焚燒自身。將佛法傳付給提多迦（Dhitika）。提多迦登上法座，證得...
【English Translation】 English version: 'Consciousness.' Then he raised his hand in the air, and sweet dew rained down. He manifested five hundred Dharma gates, but most did not recognize them. He said, 'The Buddha enters Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), but Maudgalyayana does not recognize him; Maudgalyayana enters the bodies of all the Bhikkhus, but the Bhikkhus do not recognize him; I enter Kukkuta (name of a person, the next successor), but Kukkuta does not recognize me.' I possess seventy-seven thousand Jataka tales, eighty thousand Vinaya (precepts), and eighty thousand Abhidhamma (philosophical teachings), but you do not recognize them. If I depart, the Dharma gates will also depart with me.' Only then did the disciples realize his divine power, and they all attained the four fruits (Sotapanna, Sakadagami, Anagami, Arahat). After liberating his disciples, he entered Nirvana. He entrusted the Dharma to Kukkuta. At the same time, there was also Madhyantika (name of a person, the next successor). Initially, when Ananda (one of the Buddha's ten great disciples, known for his great memory) was about to enter Nirvana, the earth shook. In the snowy mountains, there were five hundred immortals, all possessing the five supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, and divine feet). They thought, 'Why is this earth shaking now?' Upon observing, they saw that Ananda was about to enter Nirvana. Among these immortals, there was a leader who led five hundred immortals to Ananda to request ordination. Ananda taught them, causing the river water to turn into golden land. The five hundred immortals were ordained and attained the four fruits. The immortals received the precepts in the river, hence the name Madhyantika (Madhyantika translates to 'middle'). At that time, Madhyantika wanted to enter Nirvana first, and Ananda instructed him, 'You should propagate the Buddha's Dharma in Kashmir.' The Buddha had predicted, 'After my Nirvana, there will be a Bhikkhu named Madhyantika who will uphold the Buddha's Dharma.' After Ananda entrusted the Dharma and entered Nirvana, Madhyantika went to Kashmir, subdued the evil dragon, and maintained the Buddha's Dharma. When he was about to enter Nirvana, he leaped into the air, manifested the eighteen transformations, and then passed away. Kukkuta, while still a layman, had already attained the first fruit (Sotapanna). At that time, in the country of Mathura, there was a prostitute named Vasumitra. She developed lustful desires for Kukkuta and sought to meet him. Kukkuta refused. Then this prostitute saw a merchant coming and killed him. This matter reached the king, who then cut off the prostitute's hands and feet and abandoned her in the graveyard. Kukkuta went to see her, learned that the prostitute had deceived the world, and, disgusted, rebuked her, attaining the third fruit (Anagami). After being ordained, he attained the fourth fruit. When he was preaching the Dharma, a demon came to obstruct him. Kukkuta subdued him, and from then on, the demon dared not come again. In Jambudvipa (the Earth), for every couple who attained the four fruits, a four-inch-long tally was placed, filling a sixteen-foot room, which was then used to burn his body. He entrusted the Dharma to Dhitika. Dhitika ascended the Dharma seat and attained...
初果。三羯磨得四果。法付彌遮迦。迦多聞博達。有大辨才。迦滅法付佛陀難提。提付佛馱蜜多。多十二年自持赤幡。在王前行。王問。何人。答曰。智人。問。求何等。答。求捔論。王乃設會。廣集論師。淺者一言。深者至再。王論亦屈。乞受三歸。一婆羅門善知演算法。多密加之。其言佛無神。多言得罪。不信算之。即信墮獄。即歸信佛。多復密加其知生天。法付脅比丘。丘在胎經六十年。生而發白。誓不尸臥。得脅名。法付富那奢。奢與馬鳴論議。鳴執有我。奢云。佛法二諦。世諦有我。真諦無我。鳴欲刎頭。奢令剃髮為弟子。鳴猶未伏。欲捨身命。奢入定。知鳴心念。時奢暗室中。有經。語鳴云。汝往彼取經。鳴云。此室闇冥。云何往取。奢云。但去。當令汝見。奢以神力遙申右手入暗室。五指放光。其明照耀。鳴始服勤。所為得法已。造賴吒和羅伎。伎音中演無常．苦．空．無我。聞者悟道。五百王子厭世出家。王恐民盡。禁伎不行。月氏來徵求。以九億金錢請和。王以馬鳴及缽(佛所持者)一。慈心雞(不飲蟲水能滅怨敵)與之。月氏歡喜回軍(各準三億金錢)。月氏王又行禮塔。塔為崩。掘塔得尼乾屍。有剃髮師來求王女再三。王即思惟。小人何敢專輒。必其地有金耳。掘果得藏。王英勇。三海歸德。北
【現代漢語翻譯】 現代漢語譯本 初果（Sotapanna）。修習三種羯磨（karma，行為）可證得四果（arahat，阿羅漢）。佛法傳給了彌遮迦（Miccaka）。彌遮迦博學多聞，辯才無礙。彌遮迦圓寂后，佛法傳給了佛陀難提（Buddhanandi）。佛陀難提傳給了佛馱蜜多（Buddhamitra）。佛馱蜜多十二年中，手持紅幡，走在國王前面。國王問：『這是什麼人？』回答說：『是智者。』問：『所求為何？』答：『求辯論。』國王於是設下辯論大會，廣邀論師。淺薄者一言即敗，深奧者至多辯論兩次，國王也辯不過他，於是請求皈依三寶。一位婆羅門精通算術，多次詆譭佛馱蜜多。他說佛沒有神力，佛馱蜜多說他會因此獲罪。婆羅門不信，結果立刻墮入地獄。於是他相信並皈依了佛。佛馱蜜多又多次告訴他，行善可以昇天。佛法傳給了脅比丘（Parsva）。脅比丘在母胎中待了六十年，出生時頭髮已白。他發誓不躺臥休息，因此得名『脅』。佛法傳給了富那奢（Punyasas）。富那奢與馬鳴（Asvaghosa）辯論。馬鳴堅持『有我』的觀點。富那奢說：『佛法有二諦，世俗諦上說有我，真諦上說無我。』馬鳴想要自刎謝罪。富那奢讓他剃髮為弟子。馬鳴仍然不服，想要捨棄生命。富那奢入定，知道馬鳴的心念。當時富那奢在暗室中，有經書，他對馬鳴說：『你到那裡去取經。』馬鳴說：『這房間黑暗，怎麼能去取？』富那奢說：『只管去，會讓你看見的。』富那奢以神通力，遙伸右手進入暗室，五指放出光明，照亮室內。馬鳴這才心服口服，勤奮學習，最終得法。之後，他創作了《賴吒和羅伎》（Rastrapala-nataka）。歌伎的音調中宣揚無常、苦、空、無我之理，聽者因此悟道。五百位王子厭倦世俗，出家修行。國王擔心百姓都出家，禁止歌伎演出。月氏（Yuezhi）前來征討，要求用九億金錢求和。國王用馬鳴以及佛缽（Buddha's alms bowl）一個，還有慈心雞（不飲蟲水，能消滅怨敵）送給他們。月氏歡喜地撤軍（每項價值三億金錢）。月氏國王又去禮拜佛塔，佛塔卻崩塌了。挖掘佛塔，發現了尼干（Nigantha，耆那教徒）的屍體。有個剃頭匠多次請求娶國王的女兒。國王心想，這小人怎敢如此放肆，必定是那地方有金子。挖掘後果然發現了寶藏。國王英勇，三海歸順。
【English Translation】 English version The first fruit (Sotapanna). By practicing the three karmas (actions), one can attain the four fruits (arahat). The Dharma was passed on to Miccaka. Miccaka was learned and eloquent. After Miccaka's death, the Dharma was passed on to Buddhanandi. Buddhanandi passed it on to Buddhamitra. For twelve years, Buddhamitra carried a red banner in front of the king. The king asked, 'Who is this person?' The answer was, 'A wise man.' He asked, 'What does he seek?' The answer was, 'To debate.' The king then organized a debate, inviting many debaters. The shallow ones were defeated with a single word, the profound ones at most debated twice. Even the king could not defeat him, so he requested to take refuge in the Three Jewels. A Brahmin who was skilled in arithmetic repeatedly slandered Buddhamitra. He said that the Buddha had no divine power, and Buddhamitra said that he would be punished for it. The Brahmin did not believe it, but he immediately fell into hell. Then he believed and took refuge in the Buddha. Buddhamitra repeatedly told him that doing good deeds could lead to rebirth in heaven. The Dharma was passed on to Parsva Bhikshu. Parsva stayed in his mother's womb for sixty years, and his hair was already white when he was born. He vowed not to lie down to rest, so he was named 'Parsva' (side). The Dharma was passed on to Punyasas. Punyasas debated with Asvaghosa. Asvaghosa insisted on the view of 'self'. Punyasas said, 'The Dharma has two truths, the conventional truth says there is a self, the ultimate truth says there is no self.' Asvaghosa wanted to commit suicide to apologize. Punyasas had him shave his head and become his disciple. Asvaghosa was still not convinced and wanted to give up his life. Punyasas entered samadhi and knew Asvaghosa's thoughts. At that time, Punyasas was in a dark room with scriptures. He said to Asvaghosa, 'Go there and get the scriptures.' Asvaghosa said, 'This room is dark, how can I get them?' Punyasas said, 'Just go, and you will see.' Punyasas used his supernatural power to extend his right hand into the dark room, and his five fingers emitted light, illuminating the room. Only then was Asvaghosa convinced, and he studied diligently, eventually attaining the Dharma. Afterwards, he created the Rastrapala-nataka. The music of the play proclaimed the principles of impermanence, suffering, emptiness, and no-self, and those who heard it were enlightened. Five hundred princes became tired of the world and became monks. The king was worried that all the people would become monks, so he forbade the performance of the play. The Yuezhi came to conquer and demanded nine hundred million gold coins for peace. The king gave them Asvaghosa, a Buddha's alms bowl, and a compassionate chicken (which does not drink water with insects and can destroy enemies). The Yuezhi happily withdrew their troops (each item was worth three hundred million gold coins). The Yuezhi king then went to worship a pagoda, but the pagoda collapsed. Digging up the pagoda, they found the corpse of a Nigantha (Jain). A barber repeatedly asked to marry the king's daughter. The king thought, how dare this villain be so presumptuous, there must be gold in that place. Digging, they found a treasure. The king was brave, and the three seas submitted.
海未賓。乃與安息國王戰。勝之殺九億人。大臣門王罪。云何滅王。置大罐七日。煮湯令沸。以一金環置湯內。顧問群臣。誰取得之。有一臣投冷水。隨而取之。王告臣曰。我所為罪。如彼沸湯。悔必可滅。猶投冷水。時有羅漢以神通力示王罪報。王生悔心。鳴為說法。由是罪輕。為千頭魚。劍輪截頭。斷已復出。聞鐘痛息。勸令長打。法付毗羅。羅造無我論。論所行處。邪見消滅。法付龍樹。
天臺高祖龍樹菩薩本紀
原夫世尊于楞伽經中普告大眾曰。南天竺國中。大名德比丘。厥號為龍樹。能破有無。宗世間中顯我得初歡喜地。往生安養國。金口懸記。深切著明。如此圓初住。去名下寂光。況圓地耶。今商略諸文。撰龍樹本紀。
龍樹者
南天竺國梵志種。始生之時。在於樹下。由龍成道。故號龍樹。亦言龍猛。梵語那伽閼剌樹那。此雲龍猛。法苑引奘師西國傳云。梵音正雲龍猛。舊訛略故云龍樹耳。或雲龍是。華言樹是。梵語譯為猛也。佛去世后三百年出。年七百歲。昧者誤謂滅后七百年出。今天竺黑峰山石崛聖寺即其道場。師天聰奇悟。事不再問。在乳哺中。聞諸梵志誦四韋陀典各四萬偈。偈十二字。皆達其文。領其義。弱冠馳名。獨步諸國。凡天文．地理．星緯．圖讖。乃至種種
【現代漢語翻譯】 現代漢語譯本： 海未賓（人名）。於是與安息國王交戰，戰勝了他，殺死了九億人。大臣門王（人名）犯了罪。要如何才能消滅國王的罪孽呢？設定一個大罐，用七天時間煮沸湯。將一個金環放在沸湯中，詢問群臣，誰能取得它。有一個臣子倒入冷水，隨即取出了金環。國王告訴臣子說：『我所犯的罪，就像那沸騰的湯，如果後悔就一定可以消滅，就像倒入冷水一樣。』當時有一位羅漢用神通力向國王展示罪報。國王生起悔恨之心，羅漢為他說法，因此罪孽減輕，轉生為千頭魚，被劍輪截斷頭顱，斷了又重新長出來。聽到鐘聲痛苦才得以止息，羅漢勸他長久敲鐘。羅漢將佛法傳付給毗羅（人名），毗羅造了無我論，此論所到之處，邪見消滅。毗羅又將佛法傳付給龍樹（菩薩名）。
天臺高祖龍樹菩薩本紀
探究世尊在《楞伽經》（佛經名）中普遍告知大眾說：『在南天竺國中，有一位大名德的比丘，他的名字叫龍樹，能夠破除有和無的執著，在世間中顯示我證得了初歡喜地（菩薩十地之一）。往生安養國（西方極樂世界），世尊金口懸記，深刻而明確地說明。像這樣圓教的初住菩薩，離開就名為下寂光（常寂光凈土），更何況是圓教的登地菩薩呢。』現在我研究各種文獻，撰寫龍樹菩薩的本紀。
龍樹菩薩，
是南天竺國梵志（婆羅門）種姓。剛出生的時候，在樹下。因為龍而成就道業，所以號為龍樹，也叫龍猛。梵語是Nāgārjuna（那伽閼剌樹那），翻譯成中文是龍猛。《法苑珠林》引用玄奘法師的《西國傳》說，梵語正確的發音是龍猛，舊的翻譯省略了，所以說是龍樹。或者說龍是華言，樹是梵語翻譯為猛。佛陀去世后三百年出生，活了七百歲。不明白的人錯誤地認為是佛陀滅度后七百年出生。今天在天竺的黑峰山石崛聖寺就是他的道場。龍樹菩薩天資聰穎，奇特敏悟，事情問過一遍就不需要再問。還在哺乳期的時候，聽到各位婆羅門誦讀四韋陀典，每部四萬偈，每偈十二個字，都通達其文字，領會其中的含義。弱冠之年就馳名遠揚，獨步各國。凡是天文、地理、星緯、圖讖，乃至種種
【English Translation】 English version: Hai Wei Bin (name of a person). Then he fought with the king of Anxi (Parthia), defeated him, and killed 900 million people. Minister Men Wang (name of a person) committed a crime. How can the king's sins be extinguished? Set up a large pot and boil soup for seven days. Place a gold ring in the boiling soup and ask the ministers, 'Who can get it?' One minister poured cold water and then took out the gold ring. The king told the minister, 'The sins I have committed are like that boiling soup. If I repent, they can certainly be extinguished, just like pouring cold water.' At that time, an Arhat (one who has attained Nirvana) used his supernatural powers to show the king the retribution for his sins. The king felt remorse, and the Arhat preached the Dharma to him, so his sins were reduced, and he was reborn as a fish with a thousand heads, whose heads were cut off by a sword wheel, and grew back after being cut off. The pain stopped when he heard the sound of the bell, and the Arhat advised him to strike the bell for a long time. The Arhat passed the Dharma to Pi Luo (name of a person), who created the Anatta (no-self) doctrine. Wherever this doctrine went, wrong views were eliminated. Pi Luo then passed the Dharma to Nāgārjuna (name of a Bodhisattva).
The Biography of the High Ancestor Nāgārjuna Bodhisattva of Tiantai
Investigating, the World Honored One (Buddha) universally told the assembly in the Laṅkāvatāra Sūtra (name of a Buddhist scripture): 'In South India, there is a Bhikṣu (Buddhist monk) of great fame and virtue, whose name is Nāgārjuna, who can break through the attachments to existence and non-existence, and reveal in the world that I have attained the first Joyful Ground (one of the ten grounds of a Bodhisattva). He will be reborn in the Land of Bliss (Western Pure Land). The World Honored One's golden mouth made a prediction, explaining it deeply and clearly. Like this Bodhisattva of the initial stage of perfect teaching, leaving is named Lower Tranquil Light (eternal tranquil light pure land), let alone the Bodhisattva who has attained the ground of perfect teaching.' Now I am studying various documents and writing the biography of Nāgārjuna Bodhisattva.
Nāgārjuna Bodhisattva,
Belongs to the Brahmin (Brahmin) caste in South India. When he was first born, he was under a tree. Because of the dragon, he achieved the path, so he was named Nāgārjuna, also called Long Meng. The Sanskrit is Nāgārjuna, which translates to Long Meng in Chinese. The Fayuan Zhulin quotes the Western Regions Records of Xuanzang, saying that the correct pronunciation in Sanskrit is Long Meng, and the old translation was abbreviated, so it is called Nāgārjuna. Or it is said that 'Nāga' is Chinese, and 'arjuna' is Sanskrit translated as 'fierce'. He was born three hundred years after the Buddha's passing, and lived for seven hundred years. Those who do not understand mistakenly believe that he was born seven hundred years after the Buddha's passing. Today, the Shijue Holy Temple on Black Peak Mountain in India is his Daoguan (place of practice). Nāgārjuna Bodhisattva was naturally intelligent, extraordinarily clever, and did not need to ask about things twice. While still breastfeeding, he heard the Brahmins reciting the four Vedas, each with 40,000 verses, each verse with twelve characters, and he understood the text and grasped the meaning. In his youth, he became famous and unmatched in various countries. All of astronomy, geography, astrology, and prophecies, and even all kinds of
一切俗諦之事。無不精練。與契友三人議云。世間義理。可以開神明。悟幽旨者。吾等悉達矣。更以何方而自娛樂。復云。人生唯有追求好色。逞欲極情樂最為至。咸曰。善哉。斯言為快。遂往術家學隱身法。既得藥已。自翳其身。遊行自在。即共相與入王后宮。宮中美人皆被侵暴。未經數月懷妊者。眾王用智臣計。令勇士閉宮揮刃。二人死刃下。唯師斂息近王。身七尺而立刃不能加。始悟欲為苦本。即自誓曰。若免斯難。當詣沙門。受出家法。既出宮。便入山。至一佛塔。投師受具。於九十日。誦通三藏。閻浮中所有文字。一時通達。自謂己是一切智人。作是念。已獨處靜室水精房中。大龍菩薩哀之。以神力接入大海。至其宮殿。啟七寶函。授諸大乘經典。九十日中。通解甚多。龍曰。汝今看經。為遍未耶。師曰。汝經無量。不可得盡。我所讀者。足過浮閻十倍矣。龍曰。天上諸經。過此宮中百千萬倍。於是修行。妙悟經旨。善解一相。深入無生。二忍具足。龍知得道送還天竺。輔行又云。樹學廣通。五天無敵。欲謗佛經。而自作法。表我無師。龍接入宮。一夏但誦七佛經目。知佛法深妙。因而出家。降伏國王。兼制外道。外道現通。化蓮華池。坐蓮華上。師化象拔蓮華。撲外道。作三種論。一．大悲方便論。明天
【現代漢語翻譯】 現代漢語譯本 一切世俗諦的事情，沒有不精通熟練的。他和三個朋友商議說：『世間的義理，可以開啟神智，領悟深奧旨趣的，我們都已經通達了。再用什麼方法來自我娛樂呢？』又說：『人生只有追求美色，放縱慾望，盡情享樂才是最極致的。』大家都說：『說得好啊！這話真痛快！』於是前往術士那裡學習隱身術。得到藥后，就用藥遮蔽自己的身體，可以自在隱形。隨即共同進入王后的後宮。宮中的美人都被他們侵犯凌辱。不到幾個月，懷孕的人很多。國王用有智慧的臣子的計策，命令勇士關閉宮門，揮舞刀刃。二人死在刀下。只有這位法師屏住呼吸靠近國王，身體站立七尺卻不被刀刃所傷。這才醒悟到慾望是痛苦的根源。於是自己發誓說：『如果能免除這場災難，我應當去拜訪沙門（Śrāmaṇa，出家修行者），接受出家之法。』 離開王宮后，便進入山中，到了一座佛塔，拜師受戒。在九十天內，誦讀通達三藏（Tripiṭaka，佛教經典的總稱）。閻浮提（Jambudvīpa，我們所居住的這個世界）中所有的文字，一時都通達了。自認為自己是具有一切智慧的人。產生這個想法后，獨自住在安靜的水晶房中。大龍菩薩（Mahānāga Bodhisattva）憐憫他，用神力接引他進入大海，到達龍宮。打開七寶函，授予他各種大乘經典。九十天中，通解了很多經典。龍菩薩問：『你現在看經，是看遍了嗎？』法師說：『你的經典無量無邊，不可能窮盡。我所讀的，足夠超過整個閻浮提的十倍了。』龍菩薩說：『天上諸經，超過這個宮中的百千萬倍。』 於是他開始修行，巧妙地領悟經文的旨意，善於理解一相（Eka-lakṣaṇa，諸法平等之相），深入無生（Anutpāda，不生不滅的真理）。具備了二忍（Kṣānti，耐怨害忍和安受苦忍）。龍菩薩知道他已經得道，便送他還回天竺（India）。輔行記中又說，他博學廣通，五天（Pañca-deśa，古印度分為東、西、南、北、中五個區域，合稱五天竺）之內沒有敵手。他想要誹謗佛經，於是自己制定法典，標榜自己沒有老師。龍菩薩把他接入龍宮，一個夏天只讓他誦讀《七佛經》（Seven Buddhas Sutra）的篇目，他知道了佛法的深奧玄妙，因此而出家。降伏了國王，兼且制服了外道。外道顯現神通，化作蓮花池，坐在蓮花上。法師化作象拔出蓮花，撲倒外道。他寫了三種論著，第一種是《大悲方便論》（Mahākaruṇā-upāya-śāstra），闡明天...
【English Translation】 English version All matters of mundane truth, there was nothing he wasn't skilled and proficient in. He discussed with three close friends, saying, 'The principles of the world, which can open the mind and enlighten profound meanings, we have all mastered. What other ways are there for us to entertain ourselves?' He further said, 'The only thing in life is to pursue beauty, indulge desires, and enjoy extreme pleasure to the fullest.' They all said, 'Well said! That's a delightful statement!' Thereupon, they went to a sorcerer to learn the art of invisibility. Having obtained the medicine, they used it to conceal their bodies, becoming free and invisible. Immediately, they entered the queen's palace together. The beauties in the palace were all violated and defiled by them. Within a few months, many became pregnant. The king, using the strategy of a wise minister, ordered warriors to close the palace gates and wield their blades. Two died under the blades. Only the master held his breath near the king, standing seven feet tall, yet the blades could not harm him. Only then did he realize that desire is the root of suffering. So he vowed to himself, 'If I can escape this calamity, I shall go to a Śrāmaṇa (ascetic), and receive the Dharma of renunciation.' After leaving the palace, he entered the mountains and went to a Buddhist stupa, where he took refuge with a teacher and received ordination. Within ninety days, he recited and mastered the Tripiṭaka (the three baskets of Buddhist scriptures). All the scripts in Jambudvīpa (the world we live in) were understood by him at once. He considered himself an omniscient person. Having this thought, he lived alone in a quiet crystal room. The Mahānāga Bodhisattva pitied him and used his divine power to take him into the ocean, to his palace. He opened the seven-jeweled casket and bestowed upon him various Mahayana scriptures. Within ninety days, he understood many scriptures thoroughly. The Nāga Bodhisattva asked, 'Have you finished reading the scriptures now?' The master said, 'Your scriptures are boundless and cannot be exhausted. What I have read is more than ten times the size of the entire Jambudvīpa.' The Nāga Bodhisattva said, 'The scriptures in the heavens are a hundred million times more than those in this palace.' Thereupon, he began to practice, skillfully comprehending the meaning of the scriptures, being adept at understanding Eka-lakṣaṇa (the characteristic of oneness), deeply entering Anutpāda (non-arising). He possessed the two Kṣānti (patience: endurance of harm and acceptance of suffering). The Nāga Bodhisattva, knowing that he had attained enlightenment, sent him back to India. The commentary also says that he was learned and widely knowledgeable, unmatched in the five regions (Pañca-deśa, ancient India was divided into five regions: east, west, south, north, and center). He wanted to slander the Buddhist scriptures, so he created his own laws, proclaiming that he had no teacher. The Nāga Bodhisattva took him into the palace and only had him recite the titles of the Seven Buddhas Sutra for a summer. He realized the profound mystery of the Buddha-dharma, and therefore renounced the world. He subdued the king and also subdued the heretics. The heretics manifested supernatural powers, transforming into a lotus pond, sitting on the lotus. The master transformed into an elephant, pulled out the lotus, and knocked down the heretics. He wrote three treatises, the first being the Mahākaruṇā-upāya-śāstra (Treatise on Great Compassion and Skillful Means), explaining...
文．地理。作寶。作藥。饒益世間。二．大莊嚴論。明修一切功德法門。三．大無畏論。明第一義。中觀論者。是其一品。即今所憑。為觀法指南也。孤山祖承云。佛滅度后十有三世。至龍樹大士。始用文字。廣第一義諦。嗣其學者。號法性宗。是故摩訶衍乘。盛行天竺者。師之力也。師痛念去佛漸遠。外道方熾。而諸師各以己見。造論釋經。言辭詭雜。學路不一。學者靡所適從。遂造優波提舍十萬偈．莊嚴佛道論五千偈．大悲方便論五千偈．無畏論十萬偈。無畏論亦名大智度論。亦名釋論。緣此稱無畏論師。仍於此論中支出中論亦名中觀論。大明中道之義。摧伏一切外道勝幡。南天竺國王深染邪見。承事外道。譭謗正法。師為化彼。躬持赤幡。在王前行經。歷七歲。王始怪問。汝是何人。在吾前行。答曰。我是一切智人。王聞是語甚大驚愕。稽首為禮。受其道化。爾時殿上萬婆羅門。見其神德。嘆未曾有。剃除鬚髮。而就出家。如是所度。其數叵量。摩訶摩耶經云。佛滅后七百年。有一比丘名曰龍樹。善說法要。滅邪見幢。然正法炬。又有一小乘法師。見師高明。常懷忿疾。師所作已辦。將去其國。問法師言。汝今樂我久住世否。答曰。仁者。實不願也。即入虛房。竟日不現。弟子怪之。破戶就視。見師蟬脫而去。
【現代漢語翻譯】 現代漢語譯本 一、文、地理、作寶、作藥，饒益世間。（龍樹菩薩）的著作涉及文學、地理、鍊金術和醫藥，利益世間。 二、《大莊嚴論》（Mahā-alaṃkāra-śāstra），闡明修習一切功德的法門。 三、《大無畏論》（Mahābhaya-nirākāra-śāstra），闡明第一義諦。中觀論者，是其中的一個部分。現在所依據的，是觀法的指南。孤山祖師傳承說，佛陀滅度后十三世，到龍樹大士，才開始用文字，廣泛闡述第一義諦。繼承他學說的人，被稱為法性宗。因此，大乘佛法在印度盛行，是龍樹菩薩的力量。 龍樹菩薩痛惜距離佛陀越來越遠，外道勢力興盛，而各位法師各自以自己的見解，造論解釋經典，言辭詭異雜亂，學習的道路不統一，學者不知道該怎麼辦。於是創作了《優波提舍》（Upadeśa）十萬偈、《莊嚴佛道論》（Alaṃkāra-buddha-mārga-śāstra）五千偈、《大悲方便論》（Mahākaruṇā-upāya-śāstra）五千偈、《無畏論》（Abhaya-śāstra）十萬偈。《無畏論》也叫《大智度論》（Mahāprajñāpāramitopadeśa-śāstra），也叫《釋論》。因此被稱為無畏論師。仍然在這部論中分支出《中論》（Mūlamadhyamakakārikā），也叫《中觀論》（Madhyamaka-śāstra），大明中道之義，摧伏一切外道的勝利旗幟。 南印度國王深深地染上邪見，侍奉外道，譭謗正法。龍樹菩薩爲了教化他，親自拿著紅色的旗幟，在國王面前行走，經歷了七年。國王才奇怪地問：『你是何人，在我的面前行走？』回答說：『我是一切智人。』國王聽到這話非常驚愕，叩頭行禮，接受了他的教化。當時殿上的一萬婆羅門，看到他的神德，讚歎前所未有，剃除鬚髮，而出家。像這樣被度化的人，數量不可估量。《摩訶摩耶經》（Mahāmāyā-sūtra）說，佛陀滅度后七百年，有一位比丘名叫龍樹，善於說法要，滅除邪見的旗幟，點燃正法的火炬。』又有一位小乘法師，看到龍樹菩薩高明，常常懷著憤怒嫉妒。龍樹菩薩所做的事情已經辦完，將要離開這個國家，問法師說：『你現在希望我長久住在世上嗎？』回答說：『仁者，實在不希望。』於是進入空房間，整天不出現。弟子感到奇怪，打破門去看，看到龍樹菩薩像蟬蛻一樣離開了。
【English Translation】 English version 1. His writings, including literature, geography, alchemy, and medicine, benefit the world. 2. The Mahā-alaṃkāra-śāstra (Great Ornament Treatise) elucidates the Dharma methods for cultivating all merits. 3. The Mahābhaya-nirākāra-śāstra (Great Fearlessness Treatise) clarifies the ultimate meaning. The Madhyamaka (Middle Way) school is one of its sections. What we rely on now is a guide for contemplation. The patriarch Gushan inherited the tradition, saying that thirteen generations after the Buddha's Parinirvana, the great master Nāgārjuna began to use writing to widely expound the ultimate truth. Those who followed his teachings were called the Dharma-nature school. Therefore, the flourishing of Mahayana Buddhism in India was due to the power of the master Nāgārjuna. Master Nāgārjuna deeply lamented that the distance from the Buddha was increasing, and the power of external paths was flourishing, while various masters each used their own views to create treatises and interpret scriptures, with strange and mixed words, and the paths of learning were not unified, so scholars did not know what to do. Therefore, he created the Upadeśa (Instructions) of 100,000 verses, the Alaṃkāra-buddha-mārga-śāstra (Ornament of the Buddha Path Treatise) of 5,000 verses, the Mahākaruṇā-upāya-śāstra (Great Compassion and Skillful Means Treatise) of 5,000 verses, and the Abhaya-śāstra (Fearlessness Treatise) of 100,000 verses. The Abhaya-śāstra is also called the Mahāprajñāpāramitopadeśa-śāstra (Great Perfection of Wisdom Instructions Treatise), also called the Śāstra (Treatise). Therefore, he is called the Fearlessness Treatise Master. He also extracted the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), also called the Madhyamaka-śāstra (Middle Way Treatise), from this treatise, greatly clarifying the meaning of the Middle Way and crushing the victory banners of all external paths. The king of South India was deeply infected with wrong views, serving external paths and slandering the correct Dharma. In order to teach him, Master Nāgārjuna personally held a red banner and walked in front of the king for seven years. The king finally asked strangely, 'Who are you, walking in front of me?' He replied, 'I am an all-knowing person.' The king was very surprised to hear this, bowed and paid homage, and accepted his teachings. At that time, ten thousand Brahmins in the palace saw his divine virtue, praised it as unprecedented, shaved their beards and hair, and became monks. The number of people who were liberated in this way was immeasurable. The Mahāmāyā-sūtra (Great Maya Sutra) says, 'Seven hundred years after the Buddha's Parinirvana, there will be a Bhikshu named Nāgārjuna, who is good at expounding the essentials of the Dharma, destroying the banners of wrong views, and lighting the torch of the correct Dharma.' There was also a Hinayana Dharma master who, seeing Master Nāgārjuna's brilliance, often harbored anger and jealousy. Master Nāgārjuna had completed what he had to do and was about to leave the country, and asked the Dharma master, 'Do you now wish me to live in the world for a long time?' He replied, 'Benevolent one, I really do not wish it.' Then he entered an empty room and did not appear all day. The disciples were surprised, broke the door to look, and saw Master Nāgārjuna had left like a cicada shedding its skin.
天竺諸國。併爲立廟。種種供養。敬事如佛。慈雲祖錄云。今天臺所承自第十三。龍樹為高祖由者龍樹造無畏部。出中觀論。高齊間。慧文禪師依中觀得道。口授南嶽思大師。是故師得山家高祖。高麗比丘淳智作贊略曰。法水東流注北齊。後生遐仰高源䆳。天臺教隨函目錄云。西域傳佛教者。凡有二宗。一曰法相。二曰法性。法性者。遠承文殊．龍樹。近稟青目．清辨。依般若等經．中觀等論而為祖述也。法相者。遠嗣彌勒．無著。近踵法護．難陀。依深密等經．瑜伽等論以為憲章也。所以經論翼張。性相角立者。由乎時機不同。法藥有異耳。儻因言以契理。識月以忘指。復何性相分其宗乎。然法性之義宏遠深詣。非膚受速成者所能知。故西域記云。奘三藏初遇宗龍樹之徒。欲從其學。彼令服藥求長生。方能窮究。奘念本欲求經。恐仙術不成。辜我宿願。遂乃迴心以學法相。又王勃成道記大乘。則文殊．彌勒異其宗。鎧庵謂。此說雖出西域記。然質諸經論。不見二菩薩異宗處。況智者無一言及之。但云天親．龍樹內鑒冷然。外適時宜。各權所據。此自是二菩薩計法性與無明生法之異耳。又謂。菩薩造論多贊西方。勸修唸佛三昧。如大智度云。佛是無上法王。菩薩為法臣。所尊重唯佛世尊。是故應當常唸佛也。昔慈覺𧷤
【現代漢語翻譯】 現代漢語譯本： 在天竺（印度）的各個國家，都為龍樹（Nāgārjuna）設立廟宇，用各種各樣的供品供養他，像敬事佛陀一樣。慈雲祖錄中說，今天臺宗所傳承的自第十三祖，龍樹是高祖。因為龍樹造了無畏部，寫出了《中觀論》。高齊年間，慧文禪師依據《中觀論》得道，口頭傳授給南嶽思大師。因此，思大師被認為是天臺宗的山家高祖。高麗的比丘淳智作贊略說：『佛法之水向東流淌，注入北齊，後世之人遙遠地仰慕高遠的源頭。』天臺教隨函目錄中說，在西域（古代印度）傳佛教的人，大致分為兩個宗派：一是法相宗，二是法性宗。法性宗，遠承文殊（Mañjuśrī）、龍樹，近稟青目（Piṅgala）、清辨（Bhāviveka），依據《般若經》等經典、《中觀論》等論著作為根本。法相宗，遠承彌勒（Maitreya）、無著（Asaṅga），近踵法護（Dharmapāla）、難陀（Nanda），依據《深密經》等經典、《瑜伽論》等論著作為根本。所以經典和論著互相支援，法性宗和法相宗對立，是因為時代和根機不同，所用的法藥也有差異。如果能通過言語來領悟真理，認識到月亮而忘記指向月亮的手指，又有什麼法性宗和法相宗的分別呢？然而，法性宗的意義宏大深遠，不是膚淺接受、快速求成的人所能理解的。所以《西域記》中說，玄奘（Xuánzàng）三藏最初遇到宗奉龍樹的僧人，想要跟隨他學習，那些僧人讓他服用藥物以求長生，才能徹底研究佛法。玄奘想到自己本來是想求取佛經，恐怕仙術不能成功，辜負了自己以前的願望，於是改變心意去學習法相宗。又有王勃在《成道記》中說大乘佛教，文殊和彌勒所宗奉的有所不同。鎧庵認為，這種說法雖然出自《西域記》，但是查閱各種經典和論著，沒有發現這兩位菩薩所宗奉的不同的地方。況且智者大師（智顗）也沒有一句話提到這件事，只是說天親（Vasubandhu）、龍樹內心明澈，外在適應時宜，各自權宜地依據自己的觀點。這只是兩位菩薩認為法性和無明生法有所不同罷了。又說，菩薩造論大多讚揚西方極樂世界，勸人修習唸佛三昧。如《大智度論》中說：『佛是無上的法王，菩薩是法的臣子，所尊重的只有佛世尊，所以應當常常唸佛。』從前慈覺𧷤（Cíjué）……
【English Translation】 English version: In the various countries of India, temples were established for Nāgārjuna (Nāgārjuna), and he was offered various kinds of offerings, revered as if he were the Buddha. The Ciyun Zulu (慈雲祖錄) states that Nāgārjuna is the supreme ancestor of the Tiantai school, which is inherited from the thirteenth ancestor. Because Nāgārjuna created the Nirbhaya section and wrote the Mūlamadhyamakakārikā (中觀論). During the Gaoqi period, Chan Master Huiwen attained enlightenment based on the Mūlamadhyamakakārikā and orally transmitted it to Master Nanyue Si. Therefore, Master Si is regarded as the Shanjia supreme ancestor of the Tiantai school. The Korean Bhikkhu Chuncji composed a brief praise saying: 'The water of the Dharma flows eastward, pouring into the Northern Qi, and later generations remotely admire the distant source.' The Tiantai Teaching Catalogue states that those who transmitted Buddhism in the Western Regions (ancient India) were roughly divided into two schools: the Dharmalakṣaṇa school and the Dharmatā school. The Dharmatā school remotely inherited Mañjuśrī (Mañjuśrī) and Nāgārjuna, and closely followed Piṅgala and Bhāviveka, basing themselves on the Prajñā Sūtras and the Mūlamadhyamakakārikā, etc. The Dharmalakṣaṇa school remotely inherited Maitreya (Maitreya) and Asaṅga (Asaṅga), and closely followed Dharmapāla and Nanda, basing themselves on the Saṃdhinirmocana Sūtra and the Yogaśāstra, etc. Therefore, the scriptures and treatises support each other, and the Dharmatā and Dharmalakṣaṇa schools are opposed because of the different times and capacities, and the different Dharma medicines used. If one can understand the truth through words, recognize the moon and forget the finger pointing to the moon, then what distinction is there between the Dharmatā and Dharmalakṣaṇa schools? However, the meaning of the Dharmatā school is vast and profound, and cannot be understood by those who superficially accept and quickly seek success. Therefore, the Records of the Western Regions states that Tripitaka Xuánzàng (Xuánzàng) initially encountered monks who followed Nāgārjuna and wanted to study with them. Those monks asked him to take medicine to seek longevity in order to thoroughly study the Dharma. Xuánzàng thought that he originally wanted to seek scriptures, and he was afraid that the immortal arts would not succeed, and he would fail his previous wishes, so he changed his mind to study the Dharmalakṣaṇa school. Furthermore, Wang Bo said in the 'Record of Attaining the Way' that the Mahāyāna Buddhism, Mañjuśrī and Maitreya, followed different doctrines. Kai'an believes that although this statement comes from the Records of the Western Regions, there is no evidence in the various scriptures and treatises that these two Bodhisattvas followed different doctrines. Moreover, Zhiyi (智顗), the Great Master, did not mention this matter at all, but only said that Vasubandhu (Vasubandhu) and Nāgārjuna were clear in their hearts and adapted to the times externally, each expediently based on their own views. This is just that the two Bodhisattvas believed that Dharmatā and ignorance arising from the Dharma were different. It is also said that Bodhisattvas mostly praised the Western Pure Land in their treatises, and encouraged people to cultivate the Samadhi of Buddha Recitation. As the Mahāprajñāpāramitopadeśa says: 'The Buddha is the supreme Dharma King, and the Bodhisattvas are the ministers of the Dharma. The only one who is respected is the Buddha World Honored One, so one should always be mindful of the Buddha.' Formerly, Cíjué (Cíjué) ...
師頌云。人問禪家者。宗門萬事。忘既能超極樂。何必往西方。卻聽禪家語。西方是本鄉。馬鳴親訓誨。龍樹亦稱揚。近有西湖居士李子濟凈土詠史詩亦曰。匡持像運著勛庸。說偈婆沙大論中。愿共眾生生彼國。普令具縛出樊籠。
附十人
樹之入滅。法付提婆。婆因入大自在廟。廟金為像。像高六丈。琉璃為眼。大有神驗。求愿必得。怒目動睛。提婆語曰。神則神矣。本以精靈訓物。而假以黃金琉璃。威詃於世。何斯鄙哉。便登梯鑿神眼。眾人咸曰。神被屈辱。婆曰。欲知神智。本無慢心。神知我心。復何屈辱。夜營厚供。明日祭神。神為肉身。而無左眼。臨祭嘆曰。能此施設。真為希有。而我無眼。何不施眼。提婆即剜己眼施之。隨剜隨出。凡施萬眼。神大歡喜。問求何愿。婆曰。我辭不假他。但人未信受。神曰。如願。即沒不現。神理交通。咸皆信伏。唯一外道。獨懷瞋恨。汝以空刀破我義。我以鐵刀破汝腹。五臟委地。猶不絕也。遺以三衣。語令速去。復為追者說無常等。我以業作。今還業受。汝何憂惱。說已入滅。法付羅睺羅。初有外道造鬼名書。隱密難解。龍樹一讀便解。再為提婆說乃解。更廣為羅睺羅分別。方解外道。嘆曰。沙門釋子。神智乃爾。所讀我書。如似舊知。法付僧佉難提。提
【現代漢語翻譯】 現代漢語譯本： 師頌中說：有人問禪宗修行者，宗門中的一切事，如果能忘卻就能超越極樂世界，又何必前往西方極樂世界呢？禪宗修行者回答說，西方極樂世界才是我們的故鄉。馬鳴菩薩親自訓導，龍樹菩薩也稱揚讚歎。近代有西湖的隱士李子濟，他的凈土詠史詩也說：『匡扶佛法，功勛卓著，在說偈和《阿毗達磨大毗婆沙論》中，發願與眾生一同往生西方極樂世界，普遍讓所有被煩惱束縛的眾生脫離牢籠。』
附錄十人：
龍樹菩薩入滅后，將佛法傳付給提婆菩薩。提婆菩薩因為進入大自在天廟，廟裡的金子被用來製作佛像，佛像高六丈，用琉璃做眼睛，非常靈驗，祈求願望必定能實現，（佛像）怒目圓睜，眼睛會動。提婆菩薩說：『神確實是神，原本應該用精神來教化眾生，卻憑藉黃金琉璃，用威勢來恐嚇世人，這多麼卑鄙啊！』於是登上梯子鑿掉神像的眼睛。眾人全都說：『神受到了侮辱。』提婆菩薩說：『想要知道神的智慧，原本就沒有傲慢之心。神知道我的心，又有什麼侮辱呢？』晚上準備豐厚的供品，第二天祭祀神靈。神顯現肉身，但沒有左眼。臨祭祀時感嘆道：『能做到這種佈施，真是稀有難得。但我沒有眼睛，為什麼不佈施眼睛給我呢？』提婆菩薩立刻剜出自己的眼睛佈施給神靈，隨著剜出，又不斷生出新的眼睛，總共佈施了一萬隻眼睛。神非常歡喜，問他祈求什麼願望。提婆菩薩說：『我辭謝不向他人求助，只是人們還不相信接受。』神說：『如你所愿。』隨即消失不見。神理得以溝通，眾人都信服了。只有一個外道，獨自懷著嗔恨，（說）『你用空洞的言辭破斥我的義理，我就用鐵刀剖開你的肚子。』五臟六腑散落一地，（提婆菩薩）氣息猶存，留下三件袈裟，告訴他趕快離開。又為追趕的人說無常等等的道理，『我因為業力造作，現在償還業報，你有什麼憂愁煩惱呢？』說完就入滅了。將佛法傳付給羅睺羅尊者。當初有個外道製造鬼神名錄的書籍，隱晦難懂，龍樹菩薩讀一遍就理解了，再為提婆菩薩講解才理解，又廣泛地為羅睺羅尊者分別解說，才理解。外道感嘆道：『沙門釋迦的弟子，神智竟然如此高超。所讀我的書，好像早就知道一樣。』將佛法傳付給僧佉難提尊者，提
【English Translation】 English version: The Master's Verse says: Someone asked a Chan practitioner, 'If one can forget everything in the Chan school, one can transcend to the Realm of Ultimate Bliss. Why is it necessary to go to the Western Pure Land?' The Chan practitioner replied, 'The Western Pure Land is our true home.' Bodhisattva Ashvaghosa personally taught this, and Bodhisattva Nagarjuna also praised it. In recent times, the recluse Li Ziji of West Lake, in his poems on Pure Land history, also said: 'Supporting the Dharma with meritorious deeds, in the verses and the Mahavibhasa, I vow to be reborn in that land together with all beings, universally freeing all those bound by afflictions from the cage.'
Appendix of Ten People:
After Nagarjuna entered Nirvana, he passed the Dharma to Deva. Deva then entered the temple of Mahadeva. The gold in the temple was used to make an image, which was six zhang tall, with eyes made of lapis lazuli. It was very efficacious, and wishes were always granted. The image had angry eyes that moved. Deva said, 'The deity is indeed a deity, but it should originally use its spirit to teach beings, instead of relying on gold and lapis lazuli to intimidate the world. How base is this!' He then climbed the ladder and chiseled out the deity's eyes. Everyone said, 'The deity has been humiliated.' Deva said, 'If you want to know the deity's wisdom, it originally has no arrogance. The deity knows my heart, so what humiliation is there?' That night, he prepared lavish offerings, and the next day, he made offerings to the deity. The deity manifested a physical body, but it had no left eye. At the time of the offering, it sighed and said, 'To be able to make such an offering is truly rare and difficult. But I have no eyes, why not offer me an eye?' Deva immediately gouged out his own eye and offered it to the deity. As he gouged it out, new eyes continued to grow, and he offered a total of ten thousand eyes. The deity was very pleased and asked what wish he desired. Deva said, 'I decline to ask for help from others, but people do not yet believe and accept.' The deity said, 'As you wish.' Then it disappeared. The principles of the deity were communicated, and everyone believed and submitted. Only one heretic harbored hatred, (saying,) 'You use empty words to refute my doctrines, and I will use an iron knife to cut open your belly.' His internal organs were scattered on the ground, but (Deva's) breath still remained. He left behind three robes and told him to leave quickly. He also spoke of impermanence and other principles to those who were chasing him, 'I created karma, and now I am repaying the karmic retribution. What sorrow or affliction do you have?' After speaking, he entered Nirvana. He passed the Dharma to Venerable Rahula. Initially, there was a heretic who created a book of ghost and spirit names, which was obscure and difficult to understand. Nagarjuna understood it after reading it once, and only after explaining it to Deva did he understand it. He then extensively explained it to Venerable Rahula, and only then did he understand it. The heretic exclaimed, 'The disciples of the Shramana Shakya have such great wisdom. Reading my book, it is as if they already knew it.' He passed the Dharma to Venerable Samghanandi, Ti
道高化廣。說偈試羅漢曰。轉輪王中生。非佛非羅漢。不受後世有。亦非辟支佛。羅漢入三昧。思之不解。升兜率問彌勒。勒曰。泥著輪上以為瓷器。瓷器后破。非是二乘。亦非是佛。下為提說。提曰。彌勒語耳。提將入滅。至一樹下。指攀樹枝。尋便舍壽。猶依此樹。諸羅漢等欲移其尸置平坦處。積薪阇維。如須彌山不可動也。於是以大白象挽之。亦不能動。就下阇維。樹更蓊鬱。都無凋變。時眾咸見。嘆未曾有。法付僧佉耶舍。舍游海畔。見有一城。詣城乞食。而說偈曰。行為第一苦。饑為第一病。若能見法實。則得涅槃道。城主於是請進與食。因見二鬼。昔是兒婦。由彼慳貪。我乃誓曰。見汝受報。復見一城。共食齊。整食竟。即以其缽。相擲火起。燒身於客。惜食故致斯苦。法付鳩摩羅䭾。馱為童子時。以能斷事。故號美名(此翻童真法王子與文殊同號)。一覽萬騎。人名馬色衣仗皆記。法付阇夜那。那為嫂送食。比丘犯重罪者。化作火坑。令入懺悔。說法罪滅得四果。時人號為清凈律師。見大城邊不得食鬼。經五百歲。又見鳥子是本時兒。障我出家。經五百歲不。得道果。法付槃馱。馱付摩奴羅。羅與三藏分地而化。恒河已南二天竺人多邪見。付摩奴羅。恒河已北三天竺人信易化。付與三藏。法付鶴勒夜那
【現代漢語翻譯】 現代漢語譯本 道高化廣。有僧人說偈語來試探羅漢的智慧，偈語說：『（你）轉生在轉輪王的家中，既不是佛，也不是羅漢。不受來世的果報，也不是辟支佛。』羅漢進入禪定三昧，思考這偈語卻無法理解。於是上升到兜率天去請教彌勒菩薩。彌勒菩薩說：『（這就像）把泥土放在輪子上做成瓷器，瓷器最終會破碎。這既不是二乘的境界，也不是佛的境界。』羅漢地獄后，將此事告訴提（Dati，人名）。提說：『這是彌勒菩薩說的話啊。』提將要入滅時，來到一棵樹下，伸手攀住樹枝，隨即捨棄生命。他的遺體仍然靠著這棵樹。眾羅漢想要將他的遺體移到平坦的地方，堆積柴火進行火化，但遺體卻像須彌山一樣無法移動。於是用大白象來拉，也無法移動。就在樹下進行火化，那棵樹反而更加茂盛，完全沒有凋謝的跡象。當時在場的人都看到了，驚歎從未見過這樣的事情。提將佛法傳付給僧佉耶舍（Samkhyayasa，人名）。僧佉耶舍遊歷到海邊，看到一座城市，便到城中乞食，並說了這樣的偈語：『行為是第一苦，飢餓是第一病。如果能夠見到法的真實，就能證得涅槃之道。』城主於是請他進去供養食物。僧佉耶舍因此見到了兩個餓鬼，原來是城主的兒媳，因為她們生前慳吝貪婪。僧佉耶舍於是發誓說：『我要親眼看到你們受報。』他又見到一座城市，大家一起吃飯。飯食準備完畢后，（餓鬼）就用缽互相投擲，引發火焰，燒身於客人。這是因為吝惜食物而導致的痛苦。僧佉耶舍將佛法傳付給鳩摩羅䭾（Kumaralabdha，人名）。鳩摩羅䭾還是童子的時候，就因為善於決斷事務而聞名，所以被稱為美名（這個翻譯為童真法王子，與文殊菩薩的稱號相同）。他能看一眼就記住上萬騎兵，包括每個人的姓名、馬匹的顏色和衣著裝備。鳩摩羅䭾將佛法傳付給阇夜那（Jayata，人名）。阇夜那為嫂子送飯時，遇到犯了重罪的比丘，就變化出一個火坑，讓他們進入其中懺悔。通過說法，罪業消滅，比丘們證得了四果。當時的人稱他為清凈律師。他見到大城邊不得食的餓鬼，已經五百歲了。又見到一隻小鳥，是自己過去世的兒子，因為他阻礙自己出家，導致自己五百年來無法證得道果。阇夜那將佛法傳付給槃馱（Bandhuka，人名）。槃馱將佛法傳付給摩奴羅（Manura，人名）。摩奴羅與三藏法師分地教化。恒河南邊的兩個天竺人大多有邪見，所以摩奴羅去那裡教化。恒河北邊的三個天竺人容易相信，所以交給三藏法師去教化。摩奴羅將佛法傳付給鶴勒夜那（Haklenayasa，人名）。
【English Translation】 English version His virtue was lofty and his influence vast. He spoke a verse to test the Arhats, saying: 『Born in the family of a Chakravartin King (轉輪王, Wheel-Turning King), you are neither a Buddha nor an Arhat. Not subject to future existence, you are also not a Pratyekabuddha (辟支佛, Solitary Buddha).』 The Arhats entered Samadhi (三昧, meditative state), contemplating it but unable to understand. They ascended to Tushita Heaven (兜率天, one of the six heavens of the desire realm) to ask Maitreya (彌勒, the future Buddha). Maitreya said: 『(It is like) putting mud on a wheel to make pottery, and the pottery will eventually break. This is neither the realm of the Two Vehicles (二乘, Sravakas and Pratyekabuddhas) nor the realm of the Buddha.』 After the Arhats descended, they told Dati (提, a person's name) about it. Dati said: 『These are the words of Maitreya.』 When Dati was about to enter Nirvana, he came to a tree, reached out and grasped a branch, and then gave up his life. His body remained leaning against the tree. The Arhats wanted to move his body to a flat place and cremate it with piled firewood, but the body was immovable like Mount Sumeru (須彌山, the central world-mountain in Buddhist cosmology). Then they used a great white elephant to pull it, but it still could not be moved. They cremated it under the tree, and the tree became even more lush, with no signs of withering. Everyone present saw this and marveled at such an unprecedented event. Dati transmitted the Dharma to Samkhyayasa (僧佉耶舍, a person's name). Samkhyayasa traveled to the seaside and saw a city. He went to the city to beg for food and spoke this verse: 『Action is the first suffering, hunger is the first disease. If one can see the reality of the Dharma, one can attain the path of Nirvana (涅槃, liberation).』 The city lord then invited him in and offered him food. Samkhyayasa then saw two hungry ghosts, who were originally the city lord's daughters-in-law, because they were stingy and greedy in their previous lives. Samkhyayasa then vowed: 『I will personally witness your retribution.』 He also saw a city where everyone was eating together. After the food was prepared, (the hungry ghosts) threw the bowls at each other, causing flames to arise and burn the guests. This was the suffering caused by being stingy with food. Samkhyayasa transmitted the Dharma to Kumaralabdha (鳩摩羅䭾, a person's name). When Kumaralabdha was still a child, he was famous for his ability to resolve matters, so he was called by the beautiful name (this translates to Dharma Prince of True Childhood, which is the same title as Manjushri). He could remember ten thousand cavalrymen at a glance, including each person's name, the color of their horses, and their clothing and equipment. Kumaralabdha transmitted the Dharma to Jayata (阇夜那, a person's name). When Jayata was delivering food to his sister-in-law, he encountered Bhikkhus (比丘, Buddhist monks) who had committed serious offenses, so he transformed a pit of fire and had them enter it to repent. Through his teachings, their sins were extinguished, and the Bhikkhus attained the Four Fruits (四果, the four stages of enlightenment). People at that time called him the Pure Precepts Master. He saw hungry ghosts who could not get food by the great city, and they had been like that for five hundred years. He also saw a small bird, who was his son in a past life, because he hindered him from leaving home, causing him to be unable to attain the fruit of the path for five hundred years. Jayata transmitted the Dharma to Bandhuka (槃馱, a person's name). Bandhuka transmitted the Dharma to Manura (摩奴羅, a person's name). Manura and the Tripitaka Master (三藏, master of the three baskets of Buddhist scriptures) divided the land to teach. The two Indias south of the Ganges River mostly had wrong views, so Manura went there to teach. The three Indias north of the Ganges River were easy to believe, so he entrusted them to the Tripitaka Master to teach. Manura transmitted the Dharma to Haklenayasa (鶴勒夜那, a person's name).
。那付師子。師子值惡王。名檀彌羅。破塔壞寺。殺害眾生。劍斬師子。血變為乳。金口祖承。齊此而止。
天臺祖父北齊南嶽二尊者世家
原夫世家之作。其猶周詩之有國風乎。齊鄭之令不逮于邶鄘。荊揚之化罔沾于幽冀。則與天下為一家。中國為一人之雅。固已不同。然二南為正首。七月居變。極亦何妨。與檜曹並列。而曰某國某國也。去聖逾遠。世變日下。學路詭雜。亦在乎學者自擇而已。挹流尋源。聞香討根。撰北齊南嶽世家。
北齊慧文
高姓。當高齊時。應跡人間。值夷狄雜霸。道梗不通。入佛法者。淺深莫決。師先依慧多受學。每用蹈心。內外中間。求心不可得。泯然清凈。五處止心(頂上．髮際．鼻柱．臍間．地輪)。后又用覺心重觀三昧。滅盡三昧。於一切法。心無分別。慧多從鑒多。鑒多從就多。就多從嵩多。嵩多從神最。神最從明最。明最至師凡七世。只修小乘七方便耳。師夙植德本。天真獨悟。因閱大智度論至三十卷。引大品云。欲以一切種智斷煩惱習。當行般若波羅蜜多。舍利弗。菩薩摩訶薩應如是學般若波羅蜜。論問云。一心中得一切智。一切種智。斷一切煩惱習。今云何言以一切智具足。得一切種智。以一切種智斷煩惱習。答曰。實一切一時得此中。為令人
【現代漢語翻譯】 現代漢語譯本：那位付師子（一位僧侶的名字）。師子遭遇了惡王，名叫檀彌羅（一位國王的名字），他破壞佛塔，摧毀寺廟，殺害眾生。惡王用劍斬殺了師子，而師子的血變成了乳。金口祖師的傳承，到這裡就結束了。
天臺宗的祖父，北齊的南嶽二尊者（指慧文和慧思）的世家。
原本世家的寫作，就像周朝詩歌中的國風一樣。齊國和鄭國的政令不如北鄘和衛邶那樣有效，荊州和揚州的教化也無法普及到幽州和冀州。因此，將天下視為一家，中國視為一人的高雅情懷，本來就有所不同。然而，《二南》是正統的開端，《七月》是變異的代表，這樣做又有什麼妨礙呢？將它們與檜國和曹國並列，並稱之為某國某國。距離聖人的時代越來越遠，世道也日益衰敗，學術道路也變得詭異複雜，這也在於學者們自己的選擇而已。追溯源頭，聞香尋根，撰寫北齊南嶽世家。
北齊的慧文（一位僧侶的名字）。
慧文姓高。當北齊時期，他應化在人間。正值夷狄混雜，道義梗塞不通。進入佛法的人，對佛法的理解有深有淺，難以確定。慧文先是依止慧多（一位僧侶的名字）學習，常常用心體悟。在內外中間，都找不到心，於是達到泯然清凈的境界。他修習五處止心（觀想的五個位置：頂上、髮際、鼻柱、臍間、地輪）。後來又修習覺心重觀三昧和滅盡三昧，對於一切法，心中都沒有分別。慧多的老師是鑒多，鑒多的老師是就多，就多的老師是嵩多，嵩多的老師是神最，神最的老師是明最。從明最到慧文，總共七代，只是修習小乘的七方便而已。慧文宿世就種下了深厚的德本，天性純真，獨自領悟。因為閱讀《大智度論》到第三十卷，其中引用《大品般若經》說：『想要用一切種智斷除煩惱習氣，應當修習般若波羅蜜多。舍利弗，菩薩摩訶薩應當這樣學習般若波羅蜜。』《大智度論》提問說：『在一心中就能得到一切智和一切種智，斷除一切煩惱習氣，現在為什麼說要用一切智具足，才能得到一切種智，用一切種智才能斷除煩惱習氣呢？』《大智度論》回答說：『實際上，一切都是一時得到的。這裡是爲了讓人
【English Translation】 English version: That was Bhiksu Simha (name of a monk). Simha encountered an evil king named Dammira (name of a king), who destroyed pagodas, demolished temples, and killed living beings. The evil king beheaded Simha with a sword, and Simha's blood turned into milk. The lineage of the Golden-Mouthed Patriarchs ends here.
The ancestral lineage of the Tiantai school, the two venerable ones of Nan Yue in Northern Qi (referring to Huiwen and Huisi).
Originally, the writing of ancestral lineages is like the 'Airs of the States' in the poetry of the Zhou dynasty. The decrees of Qi and Zheng were not as effective as those of Bei Yong and Wei Bei, and the teachings of Jing and Yang could not be popularized in You and Ji. Therefore, the noble sentiment of regarding the world as one family and China as one person was inherently different. However, the 'Two Nan' are the orthodox beginning, and 'Seventh Month' is the representative of change. What harm is there in doing so? They are listed alongside the states of Hui and Cao, and referred to as such and such a state. The distance from the sages is increasing, the world is declining day by day, and the paths of learning are becoming strange and complex. This also depends on the choices of the scholars themselves. Tracing the source, smelling the fragrance to find the root, compiling the ancestral lineage of Nan Yue in Northern Qi.
Huiwen of Northern Qi (name of a monk).
Huiwen's surname was Gao. During the Northern Qi dynasty, he manifested in the human world. It was a time of mixed barbarians, and the path of righteousness was obstructed. Those who entered the Buddhist Dharma had varying degrees of understanding, making it difficult to determine. Huiwen first relied on Huiduo (name of a monk) to study, often contemplating with his mind. In the inner, outer, and middle, he could not find the mind, and thus reached a state of complete purity. He practiced the five places of stopping the mind (five places of visualization: top of the head, hairline, bridge of the nose, navel, and earth wheel). Later, he also practiced the Samadhi of Repeated Contemplation of the Aware Mind and the Samadhi of Extinction, and had no discrimination in his mind towards all dharmas. Huiduo's teacher was Jianduo, Jianduo's teacher was Jiuduo, Jiuduo's teacher was Songduo, Songduo's teacher was Shenzui, and Shenzui's teacher was Mingzui. From Mingzui to Huiwen, there were a total of seven generations, only practicing the seven expedients of the Hinayana. Huiwen had planted deep roots of virtue in past lives, and his nature was pure and he realized it on his own. Because he read the 'Mahaprajnaparamita Sastra' to the thirtieth volume, which quoted the 'Mahaprajnaparamita Sutra' saying: 'If you want to use all-knowing wisdom to cut off the habits of afflictions, you should practice Prajnaparamita. Shariputra, Bodhisattvas should learn Prajnaparamita in this way.' The 'Mahaprajnaparamita Sastra' asks: 'In one mind, one can obtain all-knowing wisdom and all kinds of wisdom, and cut off all habits of afflictions. Why do you now say that one must be complete with all-knowing wisdom to obtain all kinds of wisdom, and use all kinds of wisdom to cut off the habits of afflictions?' The 'Mahaprajnaparamita Sastra' answers: 'In reality, everything is obtained at once. Here, it is to make people'
信般若波羅蜜故。次第差別說。欲令眾生得清凈心。是故如是說。複次雖一心中得。亦有初．中．后次第。如一心有三相。生因緣住。住因緣滅。又如心心數法不相應諸行。及身業．口業。以道智具足一切智。以一切智具足一切種智。以一切種智斷煩惱習亦如是。先說一切種智即是一切智。道智名金剛三昧。佛初發心即是一切智．一切種智。是時煩惱習斷。一切智．一切種智相已。先說斷一切煩惱習。師依此深文。以修心。觀論中三智。實在一心中得。且果既一心而得因。豈前後而獲。故此觀成。時證一心三智。雙亡雙照即入初住無生忍位也。所以遠指龍樹為師。蓋雖不識龍樹之面。已見龍樹之心矣。是故一家以中論為所稟。龍樹為所承。而智者觀心論。歸命龍樹師。孤山曰。得龍樹智論一性之教。依論立觀。慈雲曰。得龍樹智論一心三智之文。依論立觀。吳興穎云。讀中論第二十四諦品第十七偈因緣所生法。我說即是空。亦名為假名。亦名中道義恍然獨醒。頓了說法無非因緣所生。而此因緣有不定有。空不定空。空有不二。立名中道。皆是謂也。師獨步河淮。時無競化。聚徒數百。道俗高之。既以心觀口授慧思。思獲六根清凈。即圓十信．別三十心．華嚴十梵行。瓔珞鐵輪也。望煙別薪。見鶴知池。弟子所證如此。
師位高下不言可知。昔人嘆曰。戴天者不知天之高。履地者不知地之厚。僧史失傳。不及具載。惜哉。有謂背手探藏。得論明禪者。遂訛習[(女/女)*甘]語耳。
南嶽慧思
李姓。武津人(陳州)。少以寬慈。閭里欽伏。嘗夢梵僧喻令出家。駭悟斯瑞。辭親入道。洎進具。謝絕人事。道志彌隆。十年常誦法華。七載專行方等懺法。及常坐三昧。日惟一食。不受別請。所止庵宇。野人焚之。即嬰厲疾。遂求悔過。所患平復。再卜草舍。誦經如初。又夢汝先受戒律儀非勝。安能開發正道。乃得四十二僧加羯磨圓滿戒法。既寤益勵。恒業無棄。昏曉由茲苦行。遂見三生行道事蹟。又夢彌勒．彌陀與之說法。又隨彌勒並諸勝友同會龍華。感傷悲泣。轉復精進。因讀妙勝定經見嘆禪定功德。乃訪北齊。咨稟正受。晝夜接心。始三七日。發少靜觀。見一生來善惡業相。倍加勇猛。遂動八觸(重．輕．冷．熱．澀．滑．軟．粗)。發本初禪。禪障忽起。四支緩弱。不勝行步。身不隨心。即自觀察我今病者皆從業生。業由心起。本無外境。反見心源。業非可得。身如雲影。相有體空。如是觀已。顛倒想滅。心性清凈。所苦消除。又發空定。心境豁然。法歲將圓。慨無所證。自傷昏沉。生為空過。深懷慚愧。放身倚壁
【現代漢語翻譯】 現代漢語譯本： 師位的尊卑高下，不說也可以知道。過去的人感嘆說：『頭頂著天的人，不知道天有多高；腳踩著地的人，不知道地有多厚。』可惜僧人的歷史已經失傳，無法詳細記載。有人說揹著手去摸藏起來的東西，才能談論明白禪，於是就錯誤地學習了[(女/女)*甘]語罷了。
南嶽慧思（Nanyue Huisi，人名）
俗家姓李，是武津（Wujin，地名，陳州）人。從小就寬厚慈愛，鄉里人都欽佩順服他。曾經夢見梵僧開導他出家，他驚醒后領悟到這是祥瑞的徵兆，於是告別父母入道。等到受了具足戒后，謝絕一切人事往來，修道的志向更加高遠。有十年時間經常誦讀《法華經》，七年時間專門修行方等懺法，並且經常坐禪入三昧，每天只吃一頓飯，不接受其他的邀請。他居住的庵宇被野人焚燒，隨即得了嚴重的疾病，於是求懺悔過錯，所患的疾病就痊癒了。再次選擇草舍居住，誦經如初。又夢見有人告訴他先前受的戒律儀不夠殊勝，怎麼能夠開發正道呢？於是請了四十二位僧人加行羯磨，圓滿了戒法。醒來后更加努力，恒常的功課沒有廢棄。從早到晚都這樣苦行，於是見到了前三世修行道業的事蹟。又夢見彌勒（Maitreya，菩薩名）、彌陀（Amitabha，佛名）為他說法。又跟隨彌勒和各位殊勝的朋友一同參加龍華會。他感動悲傷地哭泣，更加精進。因為讀《妙勝定經》見到讚歎禪定的功德，於是拜訪北齊，請教正確的禪定方法。晝夜不停地用心，開始二十一天後，生髮了少許靜觀，見到了過去一生的善惡業相。更加勇猛精進，於是發動了八觸（重、輕、冷、熱、澀、滑、軟、粗）。發起了最初的禪定。禪定的障礙忽然生起，四肢遲緩軟弱，不能夠行走。身體不隨心意。於是自己觀察我現在生病都是由業力所生，業力由心而起，本來沒有外在的境界。反過來觀察心的根源，業力是不可得的。身體如同雲影，相貌存在而本體是空的。像這樣觀察后，顛倒的妄想就滅除了，心性清凈，所受的痛苦也消除了。又發起了空定，心境豁然開朗。修行的歲月將要圓滿，慨嘆沒有什麼證悟，自己傷感於昏沉，活著白白度過。深深地懷著慚愧，放身倚靠在墻壁上。
【English Translation】 English version: The superiority or inferiority of the teacher's position is self-evident. The ancients sighed and said, 'Those who wear the sky do not know the height of the sky; those who tread the earth do not know the thickness of the earth.' It is a pity that the history of the Sangha has been lost, and it cannot be fully recorded. Some say that only by groping for hidden things with one's hands behind one's back can one clearly discuss Chan (Zen), and thus mistakenly learn the [(女/女)*甘] language.
Nanyue Huisi (南嶽慧思, name of a person)
His lay surname was Li, and he was a native of Wujin (武津, place name, Chenzhou). From a young age, he was kind and compassionate, and the villagers admired and obeyed him. He once dreamed of a Brahman monk guiding him to become a monk. He awoke and realized that this was an auspicious sign, so he bid farewell to his parents and entered the path. After receiving the full precepts, he declined all human affairs, and his aspiration for the path became even greater. For ten years, he often recited the Lotus Sutra, and for seven years, he specialized in practicing the Fangdeng Repentance Method, and often entered Samadhi (三昧, state of meditative consciousness) through seated meditation, eating only one meal a day and not accepting other invitations. The hermitage where he lived was burned by savages, and he immediately contracted a serious illness. He then sought to repent of his faults, and the illness was cured. He chose a thatched hut again and recited the scriptures as before. He also dreamed that someone told him that the precepts he had received earlier were not superior enough, how could he develop the right path? So he invited forty-two monks to perform karma (羯磨, a formal act of the Sangha) to complete the precepts. After waking up, he worked even harder, and his constant practice was not abandoned. From morning to night, he practiced asceticism in this way, and thus saw the deeds of his previous three lives of cultivating the path. He also dreamed that Maitreya (彌勒, name of a Bodhisattva) and Amitabha (彌陀, name of a Buddha) preached the Dharma to him. He also followed Maitreya and all the eminent friends to attend the Longhua Assembly. He was moved to tears and wept, and became even more diligent. Because he read the Wonderful Victory Samadhi Sutra and saw the praise of the merits of dhyana (禪定, meditative state), he visited Northern Qi and asked for the correct method of samadhi. He focused his mind day and night, and after twenty-one days, he developed a little vipassana (靜觀, insight meditation) and saw the good and evil karma of his past life. He became even more courageous and diligent, and thus activated the eight touches (heavy, light, cold, hot, rough, smooth, soft, coarse). He initiated the first dhyana. The obstacles of dhyana suddenly arose, and his limbs became slow and weak, unable to walk. His body did not follow his mind. So he observed himself that his current illness was all caused by karma, and karma arose from the mind, and there was originally no external realm. Turning back to observe the source of the mind, karma is unattainable. The body is like a cloud shadow, the appearance exists but the substance is empty. After observing in this way, the inverted delusions were extinguished, the nature of the mind was pure, and the suffering was eliminated. He also initiated the emptiness samadhi, and the state of mind became clear and open. The years of practice were about to be completed, and he lamented that there was no realization, and he was saddened by his dullness, living in vain. Deeply ashamed, he leaned against the wall.
。背未至間。法華三昧。大小法門。忽爾開悟。后往鑒最等師述己所得。皆蒙印可。研練逾久。前觀轉增。于嵩陽間名行遠聞。學徒日盛。乃以定慧等法。敷揚引喻。用接自他。眾雜精粗。是非由起。怨疾鴆毒。毒所不傷。異道興謀。謀不為害。乃顧徒屬曰。大聖在世。不免流言。況吾無德。豈逃此責。責是宿作。時來須受。此私事也。然齊祚將傾。佛法應滅。當往何方。以避此難。忽聞空聲若欲修定。可往武當。南嶽是入道山。武平初領徒南遊。至光州大蘇山數載。從者如市。地當陳齊邊境。烽火數興。眾不遑處。洎陳光大二年。竟往南嶽。至乃告眾。吾寄此山。正當十載。過此以後。必事遠遊。先是有梁高僧海禪師居之。見如舊識。即以是山俾師行道(衡岳)。久之登赤帝峰。遇岳神會。棋師謂曰。弟子可讓所居與吾乎。吾當別卜勝處與汝。神曰。諾。師即轉一石鼓。逢平地而止。與神為廟。令所塑岳神。猶坐石鼓(今上封寺)。又指巖下謂眾曰。吾一生曾居此坐禪。為賊斬首。尋獲枯骨一聚(今福嚴二生巖)。行至西隅。指大石曰。吾二生亦曾居此。即拾髑髏。頂禮起塔。以報昔恩(今二生塔)。又至蒙密處曰。此古寺也。吾三生嘗托此。因指人掘之。果有僧所用器皿及堂宇層甓之基。即筑臺。為眾說般若經(
今三生藏)。無水給眾。以林卓崖。虎因跑。地泉乃涌注(今虎跑泉)。時有九仙觀道士歐陽政。則睹山有勝氣。謀曰。此氣主褐衣法王。彼眾盛。吾法必衰。乃鑿斷岳心。釘石效巫蠱。乃埋兵器。詭奏帝曰。慧思此僧受齊募而為之。帝受其誣。告敕使至山驗彼真偽。初渡石橋。兩虎號吼。驚悸且退。次日前進。見師宣敕師曰。檀越前去。貧道續來。越七日。始飛錫而往。王城四門。俱見師入。敕使始至。乃同啟奏。帝坐便殿。見師乘空降於玉陛。梵相異常。一無所問。據湘中故事。般若臺畔有擲缽峰。時師乘缽赴詔畢。田詩云。應將缽渡鬥神通。擲去乘將赴帝宮。爭似嶺頭提不起。於今相續闡真風。俗儒不知護法菩薩意也。帝已得謀偽之情。即追道士。刑于市曹。師奏曰。害眾生命非貧道心。乞放還山。給侍僧眾。亦小懲矣。帝可之。來有司冶鐵券十四枚。以十四道士姓名。週迴標于各人券上。以來印封鑰之令。侍師還。其還也。帝餞以殊禮。因為大禪師思。大之稱自此。初來送棲玄寺安下。嘗往瓦官精舍。遇雨不濕。履泥不污。僧正慧皓與諸學徒相逢于路曰。此神異人。如何至此。自是舉朝屬目。道俗傾仰。大都督吳明徹敬之。以犀枕奉。既眾莫敢留。迎歸舊隱。說法如故。久之道眾以老病告辭。愿將田數頃。充
【現代漢語翻譯】 現代漢語譯本 （今三生藏）。沒有水供給大眾，憑藉林地的山崖。老虎因此奔跑，地泉於是涌出（現在的虎跑泉）。當時有九仙觀的道士歐陽政，看到山中有奇異的氣象，心想：『這氣象預示著會有身穿僧衣的法王出現。他們人多勢眾，我們的道法必定衰落。』於是鑿斷岳心的地脈，用釘石頭的辦法施行巫蠱之術，還埋藏兵器，欺騙皇帝說：『慧思（Huisi）這個僧人接受了齊國的招募，才做出這些事。』皇帝聽信了他的謊言，派遣使者到山中驗證真偽。使者剛渡過石橋，兩隻老虎吼叫著，使者驚恐地退了回去。第二天，使者繼續前進，見到慧思（Huisi）禪師宣讀聖旨。禪師說：『施主請先行，貧僧隨後就來。』過了七天，禪師才飛起錫杖前往。王城的四個城門，都看見禪師進入。使者這才到達，一同上奏皇帝。皇帝坐在便殿里，看見禪師從空中降落在玉石臺階上，相貌非凡。皇帝沒有問任何問題。根據湘中的傳說，般若臺旁邊有擲缽峰。當時慧思（Huisi）禪師乘坐缽盂去接受詔令完畢，田錫寫詩說：『應該用缽盂渡過斗宿的神通，拋擲缽盂后乘著它前往皇宮。怎比得上在山嶺上提不起缽盂，如今相續不斷地闡揚真正的佛法。』世俗的儒生不知道這是護法菩薩的用意啊。皇帝已經得知了道士陰謀欺騙的情況，立即追捕道士，在鬧市處決了他。慧思（Huisi）禪師上奏說：『傷害眾多生命不是貧僧的心願，請放他們回山，給他們侍奉僧眾的機會，稍微懲罰一下就可以了。』皇帝同意了。後來有司冶煉了十四枚鐵券，把十四個道士的姓名，在每個人的鐵券上環繞刻上，用來印封加鎖，命令他們侍奉慧思（Huisi）禪師返回。禪師返回時，皇帝用特別的禮儀餞行，因為稱他為大禪師慧思（Huisi），『大』的稱呼從此開始。最初送他到棲玄寺安頓下來，曾經前往瓦官精舍，遇到下雨衣服也不會濕，踩在泥里鞋子也不會臟。僧正慧皓與眾學徒在路上相遇，說：『這是神異之人，怎麼會到這裡來？』從此整個朝廷都矚目於他，道士和俗人都敬仰他。大都督吳明徹敬重他，用犀牛角做的枕頭供奉他。既然眾人都不敢挽留他，就迎接他回到原來的隱居之處，說法像以前一樣。時間長了，道眾以年老生病為由告辭，願意將幾頃田地，充作
【English Translation】 English version (Now the San Sheng Monastery). There was no water to give to the masses, relying on the cliffs of the forest. The tiger ran because of this, and the earth spring gushed forth (now the Hupao Spring). At that time, there was a Taoist Ouyang Zheng of the Nine Immortals Temple, who saw strange auspicious signs in the mountain and thought: 'These signs indicate that a Dharma King in monastic robes will appear. They are numerous and powerful, and our Taoist practices will surely decline.' So he cut off the earth vein of the mountain's heart, used the method of nailing stones to perform witchcraft, and also buried weapons, falsely accusing the emperor, saying: 'The monk Huisi (慧思) accepted the recruitment of the Qi state and did these things.' The emperor believed his lies and sent an envoy to the mountain to verify the truth. As soon as the envoy crossed the stone bridge, two tigers roared, and the envoy retreated in fear. The next day, the envoy continued forward and met the Chan master Huisi (慧思) proclaiming the imperial decree. The Chan master said: 'Benefactor, please go ahead, and this poor monk will follow.' After seven days, the Chan master flew with his tin staff to go. All four gates of the royal city saw the Chan master enter. The envoy then arrived and jointly reported to the emperor. The emperor sat in the side hall and saw the Chan master descend from the sky onto the jade steps, with an extraordinary appearance. The emperor did not ask any questions. According to the story of Xiangzhong, there is a Throwing Bowl Peak next to the Prajna Platform. At that time, the Chan master Huisi (慧思) rode the bowl to accept the decree, and Tian Xi wrote a poem saying: 'He should use the bowl to cross the supernatural power of the Dipper, throwing the bowl and riding it to the imperial palace. How can it compare to not being able to lift the bowl on the mountain ridge, and now continuously expounding the true Dharma.' Secular Confucians do not know the intention of the Dharma-protecting Bodhisattva. The emperor had already learned about the Taoist's conspiracy and deception, and immediately arrested the Taoist and executed him in the marketplace. The Chan master Huisi (慧思) reported: 'Harming many lives is not the wish of this poor monk, please let them return to the mountain, give them the opportunity to serve the Sangha, and punish them slightly.' The emperor agreed. Later, the authorities smelted fourteen iron certificates, with the names of the fourteen Taoists inscribed around each person's certificate, used to seal and lock them, ordering them to serve the Chan master Huisi (慧思) to return. When the Chan master returned, the emperor gave him a special farewell ceremony, because he called him Great Chan Master Huisi (慧思), the title of 'Great' began from then on. Initially, he was sent to Qixuan Temple to settle down, and he once went to Waguan Vihara, where his clothes would not get wet when it rained, and his shoes would not get dirty when he stepped in the mud. The Sangha administrator Huihao and his disciples met on the road and said: 'This is a miraculous person, how did he come here?' From then on, the entire court paid attention to him, and Taoists and laypeople admired him. Grand Commandant Wu Mingche respected him and offered him a rhinoceros horn pillow. Since no one dared to keep him, they welcomed him back to his original hermitage, preaching the Dharma as before. After a long time, the Taoist community resigned due to old age and illness, willing to use several acres of land to serve as
于香積。用贖一眾。老身伏望。慈悲放還。感恩無地。師曰。汝自造罪。非吾累汝。汝既留田。亦從汝愿。遂以田歸寺。號留田莊(俗呼贖身莊)。鐵券併爲收藏。仍勒石為贖身券記。一名陳朝皇帝賜南嶽山主思大禪師降伏道士鐵券記。又名思大和尚建法幢碑券。樣現坑於三生藏院。厥後梁朝僧惟勁撰防邪惑正論三卷。留山中留今尚存。我太宗朝有大臣出守方面。道游是寺。歷覽遺蹟。謂主僧曰。異日道士或得志於時。必有報復。當埋其碑。碣易其名目。勿留軌跡乃佳。於是改左右曰。天竺碑券悉坑之。大觀間。道士林靈素以妖術熒惑天聽。革釋氏名。果移文物。色既無蹤可尋。其事遂寢。乾道初止庵杰來董此山。告眾曰。尊者二生塔墮荒榛斷棘中。瞻禮無從。曷若遷就三生塔合為一處。以便香火。眾然其說。即洎日與執事者十四人。但備斧鑺。啟扶石壟。見靈骨如黃金色。既奉安已。次見石屏刻往日道士姓名。乃轉報為今主首僧。但小異耳。眾驚駭退散。是夕岳廟一爇而盡。州縣逮捕。主首一時逃匿。靈骨還本。蓋師嘗云。此諸道士害我無因。異日須著我加沙。入我伽藍。壞我遺體。又告岳神曰。吾有難。弟子亦當有難。今七百年。果符此讖。嗚呼。非六根凈具大神通。焉能洞達過去未來若是。師將順世大集門學。
【現代漢語翻譯】 于 Xiangji（香積，地名）. 用來贖回所有僧人。老衲懇請您慈悲釋放他們。我感激不盡。師父說：『這是你們自己造的罪孽，不是我連累你們。既然你們要留下田地，就如你們所愿。』於是把田地歸還給寺廟，稱為留田莊（俗稱贖身莊）。鐵券也被寺廟收藏。並在石頭上刻下贖身券記，又名陳朝皇帝賜南嶽山主思大禪師降伏道士鐵券記，也叫思大和尚建法幢碑券。樣式現在還儲存在三生藏院。後來，梁朝僧人惟勁撰寫了《防邪惑正論》三卷，留在山中，至今尚存。我太宗朝時，有大臣出任地方長官，到這座寺廟遊覽，看完遺蹟后，對主持僧人說：『將來道士如果得勢，一定會報復。應該把石碑埋掉，更改名稱，不要留下任何痕跡才好。』於是把左右兩邊的石碑都埋掉了，稱為天竺碑券。大觀年間，道士林靈素用妖術迷惑皇帝，革除了佛教的名稱，果然轉移了文物，因為沒有留下任何軌跡，這件事就此作罷。乾道初年，止庵杰來管理這座山，告訴大家說：『尊者的二生塔倒塌在荒草叢生的荊棘中，無法瞻仰。不如把它遷到三生塔，合在一起，以便香火。』大家都同意他的說法。於是他和十四個執事者準備了斧頭和鑿子，打開石頭的墳墓，看到靈骨呈現黃金色。安奉完畢后，接著看到石屏上刻著往日道士的姓名，於是轉報為現在的主持僧人，只是稍微有些不同。大家驚恐地退散了。當晚，岳廟被燒燬殆盡。州縣官府進行逮捕，主持僧人一時逃匿。靈骨歸還原處。師父曾經說過：『這些道士沒有理由害我，將來一定要穿著我的袈裟，進入我的伽藍，毀壞我的遺體。』又告訴岳神說：『我有難，我的弟子也會有難。』現在七百年，果然應驗了這個預言。唉！如果不是六根清凈，具備大神通，怎麼能洞察過去未來到這種程度呢？師父將要去世，召集門徒。 English version: In Xiangji (香積, place name). Used to redeem all the monks. This old monk earnestly requests your compassionate release of them. I am endlessly grateful. The Master said, 'These are sins you created yourselves, not I who implicated you. Since you wish to keep the fields, so be it.' Thus, the fields were returned to the temple, called Liutian Manor (留田莊, commonly known as Redemption Manor 贖身莊). The iron certificate was also collected by the temple. And the redemption certificate was engraved on the stone, also known as the Iron Certificate of Subjugation of Taoists Conferred by Emperor of Chen Dynasty to Master Sida of Nanyue Mountain, also called the Stele Certificate of Dharma Banner Erected by Monk Sida. The style is still preserved in the Sansheng Repository (三生藏院). Later, Monk Weijing of the Liang Dynasty wrote three volumes of 'Anti-Heresy and Confusion Correcting Treatise' (防邪惑正論), which remained in the mountain and still exist today. During the reign of my Emperor Taizong, a high-ranking official was appointed as a regional governor. He visited this temple and, after examining the relics, said to the abbot, 'If the Taoists gain power in the future, they will surely retaliate. You should bury the stone tablet, change its name, and leave no trace.' So he buried the stone tablets on both sides, called the Tianzhu Certificates (天竺碑券). During the Daguan period, the Taoist Lin Lingsu (林靈素) used sorcery to deceive the emperor, abolished the name of Buddhism, and indeed transferred the cultural relics. Because no trace was left, the matter was dropped. In the early years of the Qiandao period, Zhian Jie (止庵杰) came to manage this mountain and told everyone, 'The Second Life Pagoda (二生塔) of the Venerable has collapsed in the overgrown thorns and brambles, making it impossible to pay homage. Why not move it to the Third Life Pagoda (三生塔) and combine them into one place, so as to facilitate incense offerings?' Everyone agreed with his suggestion. So he and fourteen attendants prepared axes and chisels, opened the stone tomb, and saw the spiritual bones were golden in color. After the enshrinement was completed, they then saw the names of the Taoists of the past engraved on the stone screen, and reported that they had been transferred to the current abbot, with only slight differences. Everyone was frightened and scattered. That night, the Yue Temple (岳廟) was burned to the ground. The state and county officials arrested them, and the abbot fled for a time. The spiritual bones were returned to their original place. The Master once said, 'These Taoists have no reason to harm me, but one day they will have to wear my kasaya, enter my Sangharama (伽藍), and destroy my remains.' He also told the Yue God (岳神), 'If I have difficulties, my disciples will also have difficulties.' Now, seven hundred years later, this prophecy has indeed come true. Alas! If one's six senses are not pure and one does not possess great supernatural powers, how could one be able to perceive the past and future to such an extent? The Master was about to pass away and gathered his disciples.
【English Translation】 In Xiangji (香積, place name). Used to redeem all the monks. This old monk earnestly requests your compassionate release of them. I am endlessly grateful. The Master said, 'These are sins you created yourselves, not I who implicated you. Since you wish to keep the fields, so be it.' Thus, the fields were returned to the temple, called Liutian Manor (留田莊, commonly known as Redemption Manor 贖身莊). The iron certificate was also collected by the temple. And the redemption certificate was engraved on the stone, also known as the Iron Certificate of Subjugation of Taoists Conferred by Emperor of Chen Dynasty to Master Sida of Nanyue Mountain, also called the Stele Certificate of Dharma Banner Erected by Monk Sida. The style is still preserved in the Sansheng Repository (三生藏院). Later, Monk Weijing of the Liang Dynasty wrote three volumes of 'Anti-Heresy and Confusion Correcting Treatise' (防邪惑正論), which remained in the mountain and still exist today. During the reign of my Emperor Taizong, a high-ranking official was appointed as a regional governor. He visited this temple and, after examining the relics, said to the abbot, 'If the Taoists gain power in the future, they will surely retaliate. You should bury the stone tablet, change its name, and leave no trace.' So he buried the stone tablets on both sides, called the Tianzhu Certificates (天竺碑券). During the Daguan period, the Taoist Lin Lingsu (林靈素) used sorcery to deceive the emperor, abolished the name of Buddhism, and indeed transferred the cultural relics. Because no trace was left, the matter was dropped. In the early years of the Qiandao period, Zhian Jie (止庵杰) came to manage this mountain and told everyone, 'The Second Life Pagoda (二生塔) of the Venerable has collapsed in the overgrown thorns and brambles, making it impossible to pay homage. Why not move it to the Third Life Pagoda (三生塔) and combine them into one place, so as to facilitate incense offerings?' Everyone agreed with his suggestion. So he and fourteen attendants prepared axes and chisels, opened the stone tomb, and saw the spiritual bones were golden in color. After the enshrinement was completed, they then saw the names of the Taoists of the past engraved on the stone screen, and reported that they had been transferred to the current abbot, with only slight differences. Everyone was frightened and scattered. That night, the Yue Temple (岳廟) was burned to the ground. The state and county officials arrested them, and the abbot fled for a time. The spiritual bones were returned to their original place. The Master once said, 'These Taoists have no reason to harm me, but one day they will have to wear my kasaya, enter my Sangharama (伽藍), and destroy my remains.' He also told the Yue God (岳神), 'If I have difficulties, my disciples will also have difficulties.' Now, seven hundred years later, this prophecy has indeed come true. Alas! If one's six senses are not pure and one does not possess great supernatural powers, how could one be able to perceive the past and future to such an extent? The Master was about to pass away and gathered his disciples.
連日說法。苦切訶責。聞者寒心。仍曰。若有十人不惜身命。常修法華．般舟．唸佛三昧。方等懺悔。常坐苦行者。隨有所須。吾自供給。必相利益。如無此人。吾當遠去。竟無答者。即屏眾斂念趺坐。唱佛來迎。合掌而逝。異香滿室。顏色如常。大建九年六月二十二日也。壽六十四。法付上首弟子智顗。師所著述口授。門人以成章句。罕事刪改。出四十二字門二卷．無諍行門二卷．釋論玄隨自意安樂行次第禪要三智觀門各一卷。又以信士施金書般若經二十七卷。法華經一部。貯于琉璃寶函。莊嚴炫耀。大啟眾心。仍請講說二經。隨文敷演。莫非幽頤。后令顗代講。至一心具萬行處。顗有疑焉。師曰。汝之所疑。此乃大品次第意耳。未是法華圓頓旨也。顗又咨審師所證位。即是十地。師曰。非也。吾一生望入銅輪。恨領徒太早。損己利他。但居鐵輪耳。嘗制發願文囑弟子。略曰。世間所有道俗。慇勤請供養者。皆惡魔所使。非善知識。初假慇勤。似有好心。后即計生。忿怒．善惡二魔。俱非好事。從今已后。不應信此。所有學士。亦應如是。皆不可信。如怨詐親。苦哉苦哉。不可思議。諸王剎剎。皆亦如是。擇擇擇擇。師身相挺特。耳有重輪。頂有肉髻。牛行象步。不倚不斜。平昔禦寒。唯一艾衲。繒纊之屬。損物成
者。一切不受。靈瑞重沓。瓶水常盈。供養嚴備。若有天童侍衛者。或現形大小。或寂爾藏身。異香奇色。不可勝舉。傳燈云。志公令人謂思大曰。何不下山教化眾生。目視雲漢作么。思報曰。三世諸佛被我一口吞盡。更有甚眾生可化。據師舊銘。生於梁天鑒十三年。時志入滅。則彼言未可憑也。
附五人
大善禪師
修法華禪門。得慈悲三昧。衡陽內史鄭僧果。每蒙縣令陳正業稱揚師德。略無信向。一日同獵圍鹿一群。謂陳曰。公嘗稱大善禪師有慈悲三昧之力。今日其如此鹿何。陳率左右同聲唸曰南無大善禪師應時群鹿飛空而出。內史愧伏。此與葛蘩稱觀音名號。所育群鵝飛騰而去。人見云間雪陣橫空何異(觀音感應集)。尚書吳明徹嘗啟曰。南嶽法華禪門真德幾何。對曰。信重三千。業高四百。僧照得定最深。智顗說法無礙。兼之者大善矣。蓋師與智者齊名。智者之道若揭日月。光昭天下。豈不定慧兼全。而南嶽獨以師為稱焉。師順寂時。天雨異華七日。所入地位最深可知。
玄光法師
新羅人。少穎悟厭浴。求師專修梵行。迨成人。越滄溟求法中夏。抵衡岳見思大。大察其所由。授法華安樂行門。稟而奉行。精勤罔忒。俄證法華三昧。思大曰。汝之所證。真實不虛。善念護之。
增進菩提。汝還本國。當設善權。若負螟蛉。咸成蜾裸。師返錫江南。欲附海舶未及津口。忽睹彩雲亂目。雅樂沸空。絳節霓旌。傳呼而至。空聲云。天帝召海東玄光禪師。師拱手避讓。唯見青衣前導。少選入其宮闕。殊非人間宮府。羽衛陳設。但見鱗介繁穴。雜以鬼神。咸曰。天帝降我龍宮。請師說已證法門。吾曹受潤不淺矣。既登寶殿。復陟高堂。如問而談。七日而畢。帝躬送別。向所艤舟。泛洋不進。師復登之。舟人謂經半日耳。師歸就熊州翁山。駐錫結茅。遂成寶坊。演說化導。開悟甚眾。升堂受莂者一人。入火光三昧者一人。入水光三昧者二人。其諸門人譬若鳥附須彌。皆同一色。已而逃遁。罔知攸往。南嶽影堂所圖二十八人。師居一焉。
慧成法師
段姓。澧陽人。脫素於十住寺。誦法華經維摩勝天王等大乘經二十餘卷。既進具游。建業正值成實大師講演。學者肩聯。一聽十年。文理略盡。將旋本邑。行至匡山。聞思大闡化南嶽。往依之。思大曰。汝一生學問與吾炙手猶不得煙。虛喪工夫。惜哉。師素憑疏鈔。依他生解。既承訓已。發憤焚之。時禪學數十人。皆先達士。或以其後至恐不能及。師以夜繼晝。開眼坐禪。十有五年。又入方等．觀音．法華．般若道場。歷試銷障。行之三年。魔鬼
【現代漢語翻譯】 現代漢語譯本： 增進菩提（覺悟）。你返回本國后，應當設定善巧方便。如果揹負著螟蛉（一種小蟲），都會變成蜾蠃（一種寄生蜂）。禪師返回江南，想要搭乘海船，還沒到港口，忽然看到彩雲繚亂，美妙的音樂響徹天空，有絳色的符節和霓虹色的旗幟，傳呼著前來。空中傳來聲音說：『天帝召見海東玄光禪師。』禪師拱手避讓，只見青衣童子在前面引導。一會兒進入了宮闕，完全不像人間的宮府。羽林衛隊的陳設，但見魚龍蝦蟹繁多，夾雜著鬼神。都說：『天帝降臨我們的龍宮，請禪師講說已經證悟的法門，我們這些人都受益匪淺啊。』禪師登上寶殿，又登上高堂，像問答一樣地談論，七天結束。天帝親自送別。禪師回到停船的地方，船在海面上無法前進。禪師再次登上船，船上的人說才過了半天而已。禪師回到熊州的翁山，在那裡駐錫結茅，於是成爲了寶坊。演說佛法，開悟了很多人。升堂接受印可的有1人，進入火光三昧的有1人，進入水光三昧的有2人。他的那些門人就像鳥依附須彌山一樣，都變成了一種顏色。之後就逃遁了，不知道去了哪裡。南嶽影堂所畫的二十八人中，禪師位列其中。 慧成法師 段姓，澧陽人。在十住寺出家。誦讀《法華經》、《維摩經》、《勝天王經》等大乘經典二十多卷。受具足戒后遊歷各地，到建業時正趕上成實大師講演，學習的人肩挨著肩。聽講十年，差不多弄懂了經文的道理。將要返回家鄉，走到匡山時，聽說思大師在南嶽弘揚佛法，就前去依止。思大師說：『你一生的學問，就像我用手去烤火，連一點菸都得不到，白白浪費了功夫，可惜啊。』慧成法師平時依靠經書的註釋，依賴他人來理解佛法。聽了思大師的訓誡后，就發憤把那些註釋都燒掉了。當時禪學的人有幾十個，都是先來的人，有人擔心慧成法師後來不能趕上。慧成法師夜以繼日，睜著眼睛坐禪。有十五年之久。又進入方等、觀音、法華、般若道場，經歷各種考驗來消除業障，這樣做了三年。魔鬼...
【English Translation】 English version: Advancing Bodhi (enlightenment). When you return to your country, you should establish skillful means. If carrying a larva of a mud dauber wasp, all will become solitary wasps (a parasitic wasp). The master returned to Jiangnan, intending to board a sea vessel, but before reaching the harbor, he suddenly saw colorful clouds dazzling his eyes, and elegant music filled the sky. Crimson staffs and rainbow banners arrived, announcing his arrival. A voice from the sky said, 'The Heavenly Emperor summons Zen Master Xuanguang of Haidong.' The master bowed and stepped aside, only seeing a blue-clad attendant leading the way. Soon he entered a palace, which was completely unlike a human palace. The arrangement of the imperial guards revealed an abundance of scales and shells, mixed with ghosts and spirits. They all said, 'The Heavenly Emperor has descended upon our Dragon Palace, inviting the master to speak about the Dharma he has realized. We will all benefit greatly.' Having ascended the treasure hall and then the high hall, he engaged in discussions in the form of questions and answers, which lasted for seven days. The Emperor personally bid him farewell. Upon returning to where his boat was moored, it could not move forward in the ocean. The master boarded it again, and the boatmen said that only half a day had passed. The master returned to Mount Weng in Xiong Prefecture, where he settled and built a thatched hut, which eventually became a precious monastery. He preached and guided, enlightening many. One person ascended the hall to receive confirmation, one person entered the Samadhi of Fiery Light, and two people entered the Samadhi of Watery Light. His disciples were like birds clinging to Mount Sumeru, all becoming the same color. Afterwards, they fled, and no one knew where they went. Among the twenty-eight figures depicted in the Nanyue Shadow Hall, the master holds one of the positions. Dharma Master Huicheng Surnamed Duan, a native of Liyang. He renounced the world at the Ten Dwelling Temple. He recited over twenty volumes of Mahayana sutras, including the 'Lotus Sutra,' the 'Vimalakirti Sutra,' and the 'Victorious Heavenly King Sutra.' After receiving full ordination, he traveled to Jianye, where he encountered Master Chengshi lecturing, with students shoulder to shoulder. He listened for ten years, nearly understanding the principles of the scriptures. As he was about to return to his hometown, he arrived at Mount Kuang, where he heard that Master Si was propagating the Dharma in Nanyue, so he went to rely on him. Master Si said, 'Your lifelong learning is like trying to warm your hands over a fire, without even getting smoke. It's a waste of effort, alas.' Dharma Master Huicheng usually relied on commentaries and depended on others to understand the Dharma. After receiving Master Si's admonition, he resolved to burn those commentaries. At that time, there were dozens of people studying Zen, all of whom had arrived earlier. Some were worried that Dharma Master Huicheng would not be able to catch up. Dharma Master Huicheng continued day and night, meditating with his eyes open, for fifteen years. He also entered the mandalas of Vaipulya, Avalokitesvara, the Lotus Sutra, and Prajna, undergoing various trials to eliminate karmic obstacles, doing this for three years. Demons...
俱絕。遂解眾生語言三昧。彼閉目者。觀道雖明。開眼亦失。以師比校。霄壤懸殊。思大云。智顗先發三昧。后證總持。慧成及之二子行解齊矣。師至枝江。造禪慧寺。所營土木。咸出於俗。德行所招。不久便就。構殿缺梁。忽六月江漲。夢有木中梁。往迎接。視之果然。信士殿弘為精舍主。忽然氣絕。召師至舍。弘乃蘇曰。初被執至王所。見師上殿曰。我與此人共立功德未了。愿赦之。王起禮足。竟依所請。陳主聞而召之。毅然不往。又令江總等往迎。且曰。師若不允。不勞返也。王人雨淚。強引入船。乃奮身入水。立於池上。又請云。若不蒙下。總等粉身無地矣。從之至闕下。特授帝戒法而返。乃賜禪慧寺名。有常律師遇師同寢。夜暗捫虱于地。師即知之。及明告別。師曰。昨夜一檀越被凍困苦。常慚之。永以為戒。一日語門人。急砌殿基。吾當講涅槃矣。已而智者來自玉泉。共談玄理。良久氣絕。年七十三。湘東王宮內立碑。
慧超法師
沈姓。丹陽人。性溫而裕。幼從釋課法華。聞光州思大定慧雙明。毗尼兼善。與智者同寅葉。恭摳衣請業。思大曰。超之神府。得忍人也。及游衡岳。復與智者。同途誦經移歲。后隱終南八載得道。倍隆三慧。大業承運爰發。詔書延入禁中。大唐伊始。榮重京師。
【現代漢語翻譯】 現代漢語譯本： 完全斷絕（世俗的聯繫）。於是領悟了眾生語言三昧（能夠理解一切眾生語言的禪定）。那些閉著眼睛的人，觀道的境界雖然明白，但睜開眼睛就失去了。用老師（指慧思）相比，（和那些人）就像天空和大地一樣差別巨大。思大（慧思）和智顗（智者大師）先發起三昧，然後證得總持（能夠總攝憶持一切法而不忘失的智慧）。慧成和他的兩個弟子在修行和理解上都達到了相同的水平。慧思到達枝江，建造禪慧寺。所經營的土木工程，都出自於世俗（信徒的捐助）。由於德行所感召，不久就建成了。建造大殿缺少棟樑，忽然六月江水上漲，慧思夢見有木頭可以做棟樑。前去迎接，檢視，果然如此。信士殿弘作為精舍的主人，忽然氣絕。召請慧思到他的住所。殿弘於是甦醒過來說：『起初被抓到閻王那裡，看見老師（慧思）走上殿堂說：『我與這個人共同建立功德還沒有完成，希望赦免他。』閻王起身行禮，最終依從了所請。』陳主（陳朝皇帝）聽說了這件事，召見慧思，慧思堅決不去。又命令江總等人前去迎接，並且說：『慧思如果不答應，你們也不用回來了。』使者們流著眼淚，強行將慧思引入船中。慧思於是奮身跳入水中，站在水池之上。使者又請求說：『如果不蒙您下船，我們就要粉身碎骨，無地自容了。』慧思這才答應，到達皇宮之下。皇帝特別授予他帝戒法（為皇帝傳授的戒律）后返回。於是賜予禪慧寺這個名字。有常律師與慧思同睡，夜晚在黑暗中摸索著捉虱子。慧思立刻知道了這件事。等到天亮告別時，慧思說：『昨天晚上有一位檀越（施主）被凍得困苦，我常常為此感到慚愧。』永遠以此作為警戒。一天，慧思告訴門人：『趕緊砌好大殿的地基，我將要講涅槃經了。』不久之後，智者大師從玉泉山來到，共同談論玄妙的道理。過了很久，慧思氣絕而逝，享年七十三歲。湘東王在宮內為他立碑。
慧超法師
姓沈，丹陽人。性格溫和寬厚。年幼時跟隨老師學習法華經。聽說光州的慧思大師在禪定和智慧上都很高明，並且精通戒律，與智者大師是同年的朋友。恭敬地請求慧思大師傳授佛法。慧思大師說：『慧超的神識府邸，是能夠忍辱的人啊。』等到遊歷衡山時，又與智者大師一同誦經度過了一年。後來隱居終南山八年而得道，更加精進於三慧（聞慧、思慧、修慧）。大業年間，皇帝頒佈詔書，邀請慧超進入皇宮。唐朝建立之初，在京師受到尊崇。
【English Translation】 English version: He completely severed (worldly connections). Then he comprehended the Samadhi (state of meditative consciousness) of the languages of all beings (being able to understand the languages of all beings). Those who close their eyes, although their contemplation of the Dao (the Path) is clear, they lose it when they open their eyes. Compared to the teacher (referring to Huisi), (with those people) it's like the difference between the sky and the earth. Sida (Huisi) and Zhiyi (Great Master Zhiyi) first initiated Samadhi, and then attained Dharani (the power of retaining all teachings without forgetting). Huicheng and his two disciples reached the same level in practice and understanding. Huisi arrived at Zhijiang and built the Chanhui Temple. The earth and wood works that were managed all came from the laity (donations from believers). Due to the merit and virtue that was evoked, it was soon completed. When building the main hall, there was a lack of beams. Suddenly, in June, the river rose, and Huisi dreamed that there was wood that could be used as beams. He went to greet it and saw that it was indeed so. The believer Dian Hong, as the master of the retreat, suddenly died. He summoned Huisi to his residence. Dian Hong then woke up and said: 'Initially, I was captured and taken to the King of Hell, and I saw the teacher (Huisi) walking into the hall and saying: 'The merit and virtue that I have established with this person has not yet been completed, I hope to pardon him.' The King of Hell got up and saluted, and finally followed the request.' The Emperor of Chen (Chen Dynasty) heard about this and summoned Huisi, but Huisi resolutely refused to go. He also ordered Jiang Zong and others to go and greet him, and said: 'If Huisi does not agree, you don't need to return.' The messengers shed tears and forcibly brought Huisi into the boat. Huisi then jumped into the water and stood on the pond. The messengers pleaded again: 'If you don't come down from the boat, we will be crushed to pieces and have nowhere to hide.' Huisi then agreed and arrived under the imperial palace. The emperor specially bestowed upon him the Imperial Precepts (precepts taught to the emperor) and returned. Then he bestowed the name Chanhui Temple. The lawyer Chang met Huisi and slept with him. At night, he groped in the dark to catch lice on the ground. Huisi immediately knew about it. When he said goodbye at dawn, Huisi said: 'Last night, a donor (benefactor) was frozen and distressed, and I often feel ashamed for this.' He always took this as a warning. One day, Huisi told his disciples: 'Quickly build the foundation of the main hall, I am going to lecture on the Nirvana Sutra.' Soon after, Great Master Zhiyi came from Yuquan Mountain and discussed profound principles together. After a long time, Huisi passed away, at the age of seventy-three. The King of Xiangdong erected a monument for him in the palace.
Dharma Master Huichao
His surname was Shen, and he was from Danyang. His nature was gentle and generous. As a child, he followed his teacher to study the Lotus Sutra. He heard that Great Master Huisi of Guang Prefecture was very accomplished in meditation and wisdom, and was proficient in the Vinaya (discipline), and was a friend of the same age as Great Master Zhiyi. He respectfully requested Great Master Huisi to teach him the Dharma. Great Master Huisi said: 'Huichao's mind is a person who can endure humiliation.' When he traveled to Mount Heng, he and Great Master Zhiyi recited scriptures together for a year. Later, he lived in seclusion in Zhongnan Mountain for eight years and attained the Dao (the Path), and became more diligent in the three wisdoms (learning wisdom, thinking wisdom, and cultivating wisdom). During the Daye era, the emperor issued an edict inviting Huichao to enter the palace. At the beginning of the Tang Dynasty, he was respected in the capital.
師誦經五十餘年。萬有餘部。寢疾告眾曰。往返吾之常也。長生不忻。夕死不戚。第一義空。清凈智觀。是吾憑杖。言已向西而逝。遺言露屍松石以施禽獸。弟子依教。停一月餘。顏色如生。還累塔以窟之。
慧旻法師
河東人。九歲出塵。服勤白業。誦妙經期月。便過十五。請法于新羅光英。偉秀髮宿。士稱之。又十五年。還海鹽尸光興寺講妙經。異香彈指。屢結空中。聽眾云翔。咸言善瑞。后遷通玄寺。結徒行道十七年。足不逾閫。隋末崩離。吳中饑饉。四眾逃難。唯旻守死禪誦。大唐開化止南澗寺。兩兔一彪相親同止。一日異香滿室。眾以問師。師曰。吾後日當去。生死人之常也。寄生若行雲。各念無常。早求自度。如期順化。
天臺教主智者靈慧大師世家
嗚呼。子孫談祖父之德。是為難也。宰我子貢。有若知孔子亦深矣。而孟軻曰。智足以知聖人污。不至阿其所好。豈不以德有隆污其隆者。非稱謂所及。可稱謂者跡也。或者以私心紀之。何以逃阿其所好之譏。顧不難哉。然碩德鉅業。昌言盛心。豈鄰人所能知。非子孫其誰紀之。是用攢聚諸文。撰教主世家。
智顗
字德安。陳姓。荊州華容縣(今荊門軍)人。父起祖梁散騎益陽縣開國候。母徐。夢吞白鼠而妊。誕彌
【現代漢語翻譯】 現代漢語譯本： 一位僧人誦經五十餘年，讀過一萬多部經書。臨終時告訴眾人說：『生死往來是我的常態，不欣喜長生，也不悲傷死亡。第一義空（paramārtha-śūnyatā，佛教關於事物終極本質的空性理論），清凈的智慧觀照，是我的依靠。』說完便面向西方去世。遺言是將屍體暴露在松樹和石頭之間，施捨給禽獸。弟子們遵照教誨，停放了一個多月，他的容顏還像活著一樣。最後還是建塔將他安葬。
慧旻法師
是河東人。九歲出家，勤奮修行。誦讀《妙法蓮華經》不到一個月，便能背誦超過十五品。向新羅的光英法師請教佛法，他天資聰穎，很快就領悟了佛法的精髓，被當時的士人所稱讚。又過了十五年，回到海鹽的尸光興寺講解《妙法蓮華經》。講經時，異香和彈指聲多次在空中顯現，聽眾如同雲彩般聚集，都說這是吉祥的徵兆。後來遷居到通玄寺，聚集門徒修行十七年，足不出戶。隋朝末年天下大亂，吳中地區發生饑荒，僧人和信徒四處逃難，只有慧旻法師堅守寺廟，禪修誦經。唐朝開元年間，住在南澗寺。兩隻兔子和一隻老虎，能夠和平相處。有一天，寺廟裡充滿異香，眾人向法師詢問原因。法師說：『我後天就要離開了，生死是人之常情。寄居於世就像天上的浮雲，各自都要想到世事無常，及早尋求自我解脫。』到了預定的時間，法師安詳地圓寂了。
天臺教主智者靈慧大師世家
唉！子孫談論祖父的德行，是很困難的。宰我、子貢、有若對孔子的瞭解也很深刻了，但孟軻說，『以他們的智慧足以瞭解聖人，但還不至於爲了迎合聖人而阿諛奉承。』這難道不是因為德行有高下之分嗎？那些德行高尚的人，不是言語稱謂所能表達的，能夠稱謂的只是他們的事蹟。有的人用私心來記錄，又怎麼能逃脫阿諛奉承的譏諷呢？這難道不難嗎？然而，偉大的德行和事業，以及那些充滿智慧的言論和美好的心願，又豈是鄰里鄉人所能瞭解的？如果不是子孫，又有誰來記載呢？因此，我收集各種文獻，撰寫了教主（指智顗大師）的世家。
智顗（Zhìyǐ，天臺宗的實際創始人)
字德安，俗姓陳，是荊州華容縣（今湖北荊門）人。他的父親陳起祖是梁朝的散騎常侍、益陽縣開國侯。母親徐氏，夢見吞下一隻白鼠而懷孕，臨產時...
【English Translation】 English version: A monk recited scriptures for more than fifty years, having read over ten thousand volumes. As he lay dying, he told the assembly: 'Coming and going is my constant state. I do not rejoice in long life, nor do I grieve at death. The first principle of emptiness (paramārtha-śūnyatā, the Buddhist theory of the ultimate nature of things being empty), and the pure wisdom of contemplation, are my reliance.' Having spoken, he passed away facing west. His last words were to expose his corpse among the pines and rocks to be given to birds and beasts. His disciples followed his teaching, leaving his body for over a month, his countenance remaining as if alive. Finally, they built a stupa to enshrine him.
Dharma Master Huimin
Was a native of Hedong. He left the household life at the age of nine, diligently cultivating pure karma. He recited the 'Wonderful Dharma Lotus Sutra' for less than a month, and could recite more than fifteen chapters. He sought Dharma from Dharma Master Guangying of Silla. He was intelligent and quickly grasped the essence of the Dharma, and was praised by the scholars of the time. After another fifteen years, he returned to Xingguang Temple in Haiyan to lecture on the 'Wonderful Dharma Lotus Sutra'. Strange fragrances and finger snaps repeatedly manifested in the air. The audience gathered like clouds, all saying it was an auspicious sign. Later, he moved to Tongxuan Temple, gathering disciples to practice the Way for seventeen years, never stepping beyond the gate. At the end of the Sui Dynasty, the world was in chaos, and there was famine in the Wu region. Monks and laypeople fled to escape the disaster, but only Huimin remained steadfast in the temple, practicing meditation and reciting scriptures. During the Kaiyuan era of the Tang Dynasty, he resided in Nanjian Temple. Two rabbits and a tiger were able to live together in peace. One day, the temple was filled with strange fragrance. The assembly asked the master the reason. The master said, 'I will be leaving the day after tomorrow. Birth and death are the common lot of humans. Dwelling in this world is like floating clouds. Each of you should contemplate impermanence and seek self-liberation early.' At the appointed time, the master passed away peacefully.
The Family History of the Tiantai Founder, Great Master Zhi Zhe Ling Hui
Alas! It is difficult for descendants to speak of the virtues of their ancestors. Zai Wo, Zigong, and You Ruo also had a deep understanding of Confucius. But Mencius said, 'With their wisdom, they were able to understand the sage, but they would not flatter him to please him.' Is this not because virtues have high and low distinctions? Those with lofty virtues cannot be expressed by words and titles; what can be expressed are only their deeds. If someone records with selfish intentions, how can they escape the criticism of flattery? Is this not difficult? However, great virtues and achievements, as well as those wise words and beautiful aspirations, how can the neighbors and villagers understand them? If not the descendants, who will record them? Therefore, I have collected various documents and compiled the family history of the founder (referring to Great Master Zhiyi).
Zhiyi (Zhìyǐ, the de facto founder of the Tiantai school)
His courtesy name was De'an, and his surname was Chen. He was a native of Huarong County, Jingzhou (present-day Jingmen, Hubei). His father, Chen Qizu, was a Liang Dynasty attendant and the founding Marquis of Yiyang County. His mother, Xu, dreamed of swallowing a white mouse and became pregnant. At the time of delivery...
之夕。房室洞明。欲陳鼎俎以為慶。席火滅湯冷。為禮不成。目耀重瞳。眉分八彩。乃帝王休相。二親雖掩藏。而人已知之。兼以臥便合掌。坐必面西。年七歲喜往伽藍。蒙僧口授妙經普門品。一遍成誦。十五于長沙郡佛像前誓為沙門。荷負正法。夜夢瑞象。手從窗入。三摩其頂。由是深厭家獄。遂投湘州果愿寺僧法緒落髮。尋詣慧曠律師。精通律藏。續上光州大蘇山禮思大。思大一見嘆曰。昔日靈山同聽法華。宿緣所追。今復來矣。因授與普賢道場。為說四安樂行。經一七日。誦法華經至藥王本事品。是真精進。是名真法供養如來之句。豁然大悟。照了法華。若義和臨于萬像。達諸法相。似清風游于太虛。將證白師。師曰。非爾弗證。非吾莫識。所入定者。法華三昧前方便也。所發持者。初旋陀羅尼也。自今以後。縱令文字法師千群萬衆。尋汝之辨。不可窮矣。于說法人中。最為第一。嘗令代講。手持如意。臨席嘆曰。可謂法付法臣。法王無事者矣。師資道隆。名聞遐邇。初旋陀羅尼者。旋假入空。百千萬億旋陀羅尼者。旋空出假。法音方便陀羅尼者。二為方便。得入中道第一義諦。今言初者。即是五品十信以登住為真修。即十信為方便。今云前方便。知屬五品。未幾告違思大。思大曰。汝于陳國有緣。往必利益光
大。初入京儀。同沈君理請居瓦官寺(寺號升元。在城西。前瞰江面。后踞崇罔閣。乃梁時古蹟。高二千五十尺。太白所謂日月隱檐楹也。李主時猶在)。首講法華妙義。以五時八教。釋一代群經。敕公卿停朝一日聽法爾。后講大智度論秉諸來學說。次第禪門。用清心要。或立禪徒于靈耀寺。或敷止觀于玉泉山。或講仁王般若於陳帝。帝伸三拜之禮。或授菩薩戒于隋主。主賜智者之名。六十餘州化導七眾。得益叵量。繼以徒多悟少。反妨自行。以大建七年九月息緣宴坐于天臺。展昔愿也。或於華頂降伏強軟二魔。精怪奔潰。或以海曲為放生池。亙三百里。或講凈名經山谷變琉璃之色。或聞神人告寺成。標國清之名。茲舉大略。細存別傳。一夕獨坐說法至旦。智晞啟曰。未審昨夜見何因緣。答曰。有梵僧來。為我言機緣如薪。照用如火。傍助如風。三種備矣。化道方行。于華頂夜。許相影響。今機用將盡。傍助亦息。故來相告。又南嶽思大禪師及喜禪師令我說法。亦為我言。他方華整相望甚久。緣畢應往。吾等相送。我再拜稱諾。此死相現也。其年十月。煬帝遣使奉迎。因隨使至石城大佛像前。示疾(雲石城。天臺西門大佛當來靈像處所。既好宜最後用心)謂智越曰。我命謝在此。不復前進也。索香湯漱口說。十如．十
界．三觀．四悉．四諦．十二因緣．六波羅蜜。一一法門攝一切法。皆能通心。到清涼池。若能于病患境。達諸法門者。即二十五人。百金可寄。有欲進藥者。答曰。藥能遣病留年乎。病不與身合。藥何所遣。年不與心合。藥何所留。即令唱法華經題。乃贊曰。法門父母。慧解由生。本跡廣大。微妙難測。輟斤絕弦。於今日矣。少頃又令唱觀無量壽佛經題。贊曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。一念改悔。尚得往生。況戒定熏修。聖行道力。實不唐捐。又曰。商客寄金。醫去留藥。吾雖不敏。狂子可悲。乃口授觀心論。命智越施床。東壁面向西方。智朗問。不審何位沒此何往。后弟子輩將何宗仰。報曰。我不領眾。必凈六根。為他損己。秪五品耳。問。何生者。吾諸師友。皆從觀音而來迎我。問。誰可宗仰者。有波羅提木叉四三昧在焉。言訖唱西方佛名。如入禪定。即開皇十七年。歲次丁巳十一月二十四日也。世壽六十。僧臘四十。眾迎全身。葬于佛隴西南隅。文帝遣使敕封其塔。每歲遣使開塔供養。洎盧政力為使而至。則全身不復見矣。吳越錢忠懿王追諡法空寶覺尊者。我慶元三年五月。封靈慧大師。從荊門軍守臣請也(具興衰志)。師所談教法。不畜章句。縱無礙辨。晝夜流瀉。若懸河不
可竭也。初講玄句以開妙解。次演止觀。依解以立正行。故荊溪云。非玄義無以導。非文句無以持。非止觀無以達。非一家無以進。斯之謂歟。乃至諸餘部帙。灌頂結集以成教藏。號曰性宗。師盛德大業。內外聖賢。稱述益多略爾。附載便於觀覽。頂師私記緣起曰。大法東漸。僧史所載。詎有幾人。不曾聽講。自解佛乘者乎。縱能發悟。復能入定。得陀羅尼者。不縱具定慧。復帝京弘二法。不縱令盛席謝。遣徒眾。隱居山谷。不縱避世。守玄被徴為國師。不縱帝者所尊太極。對御講仁王般若。不縱正殿宣揚為主上三禮。不縱令萬乘屈膝。百高座。百官稱美。讚歎彈指喧殿。不縱道俗颙颙。玄悟法華圓意。不縱得經意。能無文字以樂說辨。晝夜流瀉。不唯我智者具諸功德式。師答王文穆書曰。智者於法華判教曰。前代諸師或祖承名匠。或思出袖襟。雖阡陌縱橫。莫知孰是。然義不雙立。理不兩存。若深有所以。復與修多羅合者。錄而用之。無文無義。不可信受。遂廣徴十家。謂南三北七。即江南三師。河北七師。雖通依頓漸不定以為教相。判釋經論。或開為四時。或張為六宗。或但為二相。或混作一音。異論紛然。眾制鋒起。智者破之。則南北俱壞。取之則三七或存。皆文旨炳然。覽者如鑒。語人。則盛破光宅。餘者望
風。語法。則遍難四宗。他皆失據。義師補註序曰。吾佛出世雖說諸經。而本懷得暢。唯在法華。西域自阿難結集之後。獨天親菩薩作論以通之。然但約文申義。舉其大略。而斯經之大事。教化之終始。亦晦而未明。東夏自羅什翻譯以來。造疏消釋者。異論非一。唯陳隋國師天臺智者。昔在靈山佛會親承。後於大蘇道場證悟。發揮妙旨。幽贊上乘。乃以五義釋題。四釋消文。十章宣演。明靜法門於是解行俱陳。義觀兼舉。真可謂行人之心鏡。巨夜之明燈。雖天竺大論。尚非其類。況震旦人師。而能跛及。故章安曰。斯文若墜。將來可悲。又補註問。輔行引九師相承。北齊文師已前。非今所承。且北齊既用覺心。重觀三昧。今此何故斥于覺覓。但是一轍耳。將非智者斥于北齊。答。妙玄開演法華十妙。尚云莫以中論相比。又云。天竺大論。尚非其類等。蓋智者用如來之意明法華之妙。故龍樹雖是高祖。亦不及也。今此將說法華大車。十乘妙行。則雖北齊用心。豈能盡于淵旨。唯天臺妙悟法華。得大辨才。故以此經大意。開十妙．十乘。所以龍樹北齊亦所未及。非謂智者任情斥祖。若無生宗旨。三觀行門。其實祖龍樹宗。北齊稟南嶽。師資相承。宛如符契。又曰。天臺所談三諦三觀。出乎仁王及瓔珞經。三智三德本乎涅槃
【現代漢語翻譯】 現代漢語譯本： 風（指教義如風，傳播迅速）。語法（指天臺宗的判教方法）。則遍難四宗（指遍及性地駁難其他四宗）。他皆失據（其他宗派都失去了依據）。義師補註序曰（義師補註的序言中說）：『我佛出世雖然說了許多經典，但真正暢達本懷的，唯有《法華經》。西域自從阿難結集之後，只有天親菩薩（Vasubandhu）作論來疏通它。然而只是就文字來闡發意義，舉出其大概，而這部經的大事因緣，教化的始終，也仍然隱晦不明。東夏自從羅什（Kumārajīva）翻譯以來，造疏解釋的人，異論很多。只有陳隋時代的國師天臺智者大師（Zhiyi），過去在靈山佛會親身承受佛的教誨，後來在大蘇道場證悟，發揮精妙的旨意，深遠地讚揚上乘佛法。於是用五義來解釋題目，用四釋來消解經文，用十章來宣揚演說。明靜的法門因此解行都得到闡明，義理和觀行兼顧並舉。真可以說是修行人的心鏡，漫漫長夜的明燈。即使是天竺的大論，也比不上它，更何況震旦（古代中國的稱謂）的人師，又怎麼能夠趕得上呢？』所以章安（灌頂，智顗弟子）說：『如果這部經文失傳，將來就太可悲了。』 又補註中問：輔行（《法華玄義輔行傳弘決》）引用九師相承的說法，北齊文師（慧文）以前的傳承，不是現在所遵循的。而且北齊既然已經用了覺心、重觀三昧，現在這裡為什麼還要斥責覺覓呢？這不都是一樣的嗎？難道是智者大師斥責北齊嗎？ 答：妙玄（《法華玄義》）開演法華十妙時，尚且說不要用中論（《中觀論》）來相比，又說，天竺的大論，尚且比不上它等等。大概是智者大師用如來的意思來闡明法華的妙處，所以龍樹菩薩（Nāgārjuna）雖然是高祖，也比不上他。現在這裡將要說法華大車，十乘妙行，那麼即使北齊用心，又怎麼能夠窮盡其深遠的旨意呢？只有天臺大師妙悟法華，得到大辨才，所以用這部經的大意，開顯十妙、十乘，所以龍樹菩薩和北齊也達不到。這不是說智者大師任意地斥責祖師。若無生宗旨，三觀行門，其實是宗于龍樹菩薩的。北齊稟承南嶽慧思禪師，師資相承，完全如符契一般。』 又說：『天臺所談的三諦三觀，出自《仁王經》和《瓔珞經》。三智三德，本于《涅槃經》。』
【English Translation】 English version: The wind (referring to the doctrine spreading rapidly like the wind). Grammar (referring to the classification method of the Tiantai school). Then it universally refutes the four schools (referring to universally refuting the other four schools). They all lose their basis (the other schools all lose their foundation). The commentary preface by Yishi says: 'Although our Buddha spoke many sutras when he appeared in the world, only the Lotus Sutra truly expresses his original intention. In the Western Regions, since Ānanda's (阿難) [Buddha's attendant] compilation, only Vasubandhu (天親菩薩) [an influential Buddhist philosopher] has written treatises to explain it. However, it only elaborates on the meaning of the text and outlines its general ideas, while the great event of this sutra and the beginning and end of its teachings remain obscure. In East Asia, since Kumārajīva's (羅什) [a famous translator of Buddhist texts] translation, there have been many different interpretations by those who have written commentaries. Only the national teacher of the Chen and Sui dynasties, the Tiantai Master Zhiyi (智者大師) [founder of the Tiantai school], personally received the Buddha's teachings at the Vulture Peak assembly in the past, and later attained enlightenment at the Dasu monastery, expounding the profound meaning and deeply praising the supreme vehicle. Thus, he explains the title with five meanings, resolves the text with four explanations, and proclaims and expounds it with ten chapters. The clear and tranquil Dharma gate thus presents both understanding and practice, and emphasizes both principle and contemplation. It can truly be called the heart mirror of practitioners and the bright lamp of the long night. Even the great treatises of India cannot compare to it, let alone the teachers of China, who can barely keep up.' Therefore, Zhang'an (章安) [Guanding, Zhiyi's disciple] said: 'If this text is lost, it will be a great tragedy in the future.' Furthermore, the commentary asks: The Auxiliary Conduct (《法華玄義輔行傳弘決》) quotes the succession of nine teachers, but the transmission before the Northern Qi Master Wen (慧文) [a Buddhist monk] is not what is followed now. Moreover, since the Northern Qi already used the mind of awakening and the Samadhi of Repeated Contemplation, why is it now criticizing the seeking of awakening? Aren't they all the same? Is it that Master Zhiyi is criticizing the Northern Qi? The answer is: When Profound Meaning (《法華玄義》) expounds the ten subtleties of the Lotus Sutra, it even says not to compare it to the Middle Treatise (《中觀論》), and also says that the great treatises of India cannot compare to it, and so on. It is probably that Master Zhiyi uses the Buddha's intention to clarify the subtlety of the Lotus Sutra, so even though Nāgārjuna (龍樹菩薩) [founder of the Madhyamaka school] is a great ancestor, he cannot compare to him. Now, here we are going to speak of the great chariot of the Lotus Sutra and the ten wonderful practices, so even if the Northern Qi put their mind to it, how could they exhaust its profound meaning? Only Master Zhiyi of Tiantai has a wonderful understanding of the Lotus Sutra and has great eloquence, so he uses the main idea of this sutra to reveal the ten subtleties and ten vehicles, which Nāgārjuna and the Northern Qi could not achieve. This is not to say that Master Zhiyi arbitrarily criticizes the ancestors. The principle of non-origination and the three contemplations are actually based on Nāgārjuna. The Northern Qi received the teachings of Nanyue Huisi (南嶽慧思禪師) [a Chan Buddhist monk], and the transmission between teacher and disciple is perfectly consistent.' It is also said: 'The three truths and three contemplations discussed by Tiantai come from the Benevolent King Sutra and the Garland Sutra. The three wisdoms and three virtues are based on the Nirvana Sutra.'
及大品經。所用義旨以法華為宗骨。以智論為指南。又曰。余讀此方諸師製作編入海藏者。無有如南山律師贊天臺之深也。南山者。其天臺之知音乎。贊曰。天臺智者。蘊道天臺。尋師衡嶺。雙弘定慧。圓照一乘。受四教於神僧。傳三觀于上德。入法華三昧。證陀羅尼門。又曰。自發旋南嶽。弘道金陵。托業玉泉。遁跡臺嶺。三十餘歲。盛弘一乘止觀禪門。利益惟遠。義同指月。不滯筌罤。或於一法中演無量義。攝無量義還入一心。實觀玄微。清辨無盡。由是四方法侶。請益如林。若定若慧。傳燈逾廣。為大機感。著述其文並。理會無生。宗歸一極。南山嘆仰若是。而唐宋諸師或於天臺而有形斥。猶河濵之人捧土塞孟津耳。傳燈以禪門達者。雖不出世。有名於時者。錄十一人。大師預焉。彼焉知大師豈止禪門達者而已。身為陳隋國師。化行六十餘州。何論出世管窺。蠡測鄙哉。甚矣。梁公禪林寺碑云。天臺山西南隅一峰曰佛隴。蓋智者大師得道之所。前佛大教重光之地。梁陳崇之置寺曰。修禪及隋創國清。廢修禪號。號為道場。自大師入滅一百八十餘歲。長老大比丘然公光照大師之遺訓。以啟後學。門人安定。梁肅聞上易名。銘勒大師之遺烈以示後世云。大師諱□。時號智者。其先穎川陳氏。世居荊州之華容。感緣應
【現代漢語翻譯】 現代漢語譯本 以及《大品般若經》。所採用的義理主旨以《法華經》為根本，以《大智度論》為指南。又說：『我讀過此地諸位法師的著作，被編入佛教經典中的，沒有像南山律師讚揚天臺宗那樣深刻的了。』南山律師，大概是天臺宗的知音吧。讚頌說：『天臺智者大師，道蘊天臺山。尋師于衡山，同時弘揚禪定與智慧。圓滿照亮一乘之理，從神僧處接受四教，將三觀傳給上等根器之人。入《法華三昧》，證得陀羅尼門。』又說：『自從從南嶽出發，在金陵弘揚佛法，寄託于玉泉寺，隱居於天臺山，三十多年來，盛大地弘揚一乘止觀禪門，利益深遠，義理如同指月，不執著于捕魚的工具。或者從一個法中闡述無量義，將無量義收攝歸於一心。真實觀照玄妙精微，清凈辯才無盡。因此四方的法侶，前來請教的人如同樹林一般。無論是禪定還是智慧，傳燈越來越廣。爲了適應廣大的根器，所著述的文章都與無生之理相契合，最終歸於一極。』南山律師的讚歎如此之深。然而唐宋時期的法師，有些人卻對天臺宗進行公開的指責，就像在河邊的人用泥土堵塞孟津渡口一樣。傳燈錄中記載，禪門通達者，即使不出世，也有名於世的人，記錄了十一人，智者大師也在其中。他們哪裡知道大師豈止是禪門通達者而已。大師身為陳、隋兩朝的國師，教化遍及六十多個州。哪裡能用出世與管中窺豹、用瓢來測量來形容大師呢？太淺薄了。梁肅的《禪林寺碑》中說：『天臺山的西南角有一座山峰叫做佛隴，大概是智者大師得道的地方。是先前佛陀大教重放光芒的地方。梁朝、陳朝崇尚它，設定寺廟叫做修禪寺，到隋朝建立國清寺，廢除了修禪寺的名稱，改名為道場。』自從大師入滅一百八十多年後，長老大比丘然公光照大師的遺訓，用來啓發後來的學人。門人安定，梁肅聽說後向上奏請更改碑文名稱，將大師的遺烈銘刻在碑上，用來昭示後世，說：『大師名諱□，當時號為智者。他的祖先是穎川陳氏，世代居住在荊州的華容。感應因緣』
【English Translation】 English version And the Mahaprajnaparamita Sutra. The meaning and purpose used are based on the Lotus Sutra as the backbone and the Treatise on the Great Perfection of Wisdom as the guide. It is also said: 'I have read the works of various masters in this land that have been compiled into the Buddhist canon, and none are as profound as the praise of the Tiantai school by the Vinaya Master Nanshan.' Vinaya Master Nanshan is probably a kindred spirit of the Tiantai school. The praise says: 'The wise master of Tiantai, whose way is contained in Mount Tiantai. Seeking a teacher on Mount Heng, he simultaneously propagated Samatha and Vipassana. He perfectly illuminates the One Vehicle, received the Four Teachings from a divine monk, and transmitted the Threefold Contemplation to those of superior virtue. He entered the Lotus Samadhi and attained the Dharani Gate.' It is also said: 'Since departing from Mount Nan, he propagated the Dharma in Jinling, entrusted himself to Yuquan Temple, and retreated to Mount Tiantai. For more than thirty years, he vigorously promoted the One Vehicle Samatha-Vipassana meditation, benefiting far and wide. The meaning is like pointing to the moon, not clinging to the fishing net. Or from one Dharma, he expounds infinite meanings, and gathers infinite meanings back into one mind. He truly contemplates the subtle and profound, with pure and inexhaustible eloquence.' Therefore, Dharma companions from all directions come to seek instruction like a forest. Whether it is Samatha or Vipassana, the transmission of the lamp becomes ever wider. To suit great potential, his writings are all in accord with the principle of non-origination, ultimately returning to the One Ultimate.' Vinaya Master Nanshan admired him so deeply. However, some masters in the Tang and Song dynasties publicly criticized the Tiantai school, like someone by the river using soil to block the Mengjin ferry. The Transmission of the Lamp records that among those who attained enlightenment in the Chan school, even those who did not appear in the world, there were eleven who were famous at the time, and the Great Master was among them. How could they know that the Great Master was more than just an enlightened one in the Chan school? He was a national teacher of the Chen and Sui dynasties, and his teachings spread to more than sixty provinces. How can one describe the Great Master with worldly views, or measure him with a gourd? How shallow! Liang Su's 'Stele of Chanlin Temple' says: 'In the southwest corner of Mount Tiantai, there is a peak called Fo Long (Buddha Ridge), which is probably the place where the wise master attained enlightenment. It is the place where the great teachings of the previous Buddha shone again. The Liang and Chen dynasties revered it and established a temple called Xiuchan Temple (Cultivation of Chan Temple). When the Sui dynasty established Guoqing Temple (National Purity Temple), the name of Xiuchan Temple was abolished and renamed Daocheng (Place of Enlightenment).' More than one hundred and eighty years after the Great Master entered Nirvana, the elder Bhikshu Ran Gong illuminated the Great Master's teachings to enlighten later learners. The disciple An Ding, Liang Su heard about it and requested to change the name of the stele, engraving the Great Master's legacy on the stele to show future generations, saying: 'The Great Master's name is □, and he was known as the Wise One at the time. His ancestors were the Chen family of Yingchuan, who lived in Huarong, Jingzhou for generations. Feeling the karmic conditions'
跡。載在別傳。夫治世之經。非仲尼則三王四代之制寢而不彰。出世之道非大師則三乘四教之旨晦而不明。昔如來乘一大事因緣。菩薩以普門示現。自華嚴肇開。至雙林高會。無小無大。同歸佛界。及大雄示滅。學路派別世既下。衰教亦陵遲。故龍樹大士病之。乃用權略。制諸外道。乃詮智度。發明宗極。微言東流。我慧文禪師得之。由文字中入不二法門。以授南嶽思大師。當時教尚簡密。不能廣被。而空有諸宗。扇惑方夏。及大師受之於是。開止觀法門。其教大略。即身心而指定慧。即言說而詮解脫。大中一實之宗。趣無證真得之妙旨。自發心至於成道行道。行位昭明。無相奪倫。然後誕敷契經。而會同之。煥然冰釋。示佛知見。窺其教者。修焉。息焉。蓋無入而不自得焉。大師之設教也如此。若夫弛張用舍。開闔默語。高步海內。為兩國宗師。大明在天。光被四表。大云注雨。旁施萬物。繇是言佛法。以天臺為司南。殊途異論。往往退息。緣離化成。示滅茲山。是歲開皇十七年也。夫名有實之賓教者。道之門。大師溷其賓。辟其門。自言地位。示有證入。故感而應之之事可得而知也。若安住法界。現為比丘。等覺歟。妙覺歟。不可得而知也。當是時也。得大師之門者千數。得深心者三十有二人。纂其言行於後世者
【現代漢語翻譯】 現代漢語譯本 此段文字記載在其他傳記中。治理世間國家的經典，如果沒有仲尼（孔子，名丘，字仲尼）這樣的人，那麼夏商周三王和後來的夏商周秦漢四代的制度就會衰落而不顯揚；闡發出世之道的經典，如果沒有天臺智者大師，那麼大乘、中乘、小乘三乘佛法和藏、通、別、圓四教的宗旨就會隱晦而不明白。從前如來佛（佛陀）是因為一個重大的因緣而出現於世，菩薩以各種各樣的化身來示現。從《華嚴經》開始闡述，到釋迦摩尼佛在娑羅雙樹林間入滅，無論大小乘的教義，最終都歸於佛的境界。等到釋迦摩尼佛示現涅槃之後，學佛的道路開始分化，世道也開始衰敗，佛教也逐漸衰落。所以龍樹大士（Nāgārjuna，約公元150-250年）對此感到憂慮，於是運用權巧方便，制服了各種外道，然後註釋《大智度論》，闡明了佛教的根本宗旨。這些精妙的言論傳到東方，我的老師慧文禪師得到了它，從文字中進入了不二法門，然後傳授給南嶽思大師（慧思大師，515-577）。當時佛教的教義還比較簡略隱秘，不能廣泛傳播，而空宗、有宗等各種宗派，迷惑了整個中國。等到慧思大師接受了這些教義之後，於是開創了止觀法門。這個法門的大致內容是，在身心中指定智慧，在言語中詮釋解脫。這是大中至正、真實不虛的宗派，追求不假外求、真實證悟的精妙宗旨。從發菩提心到最終成佛，修行的道路和次第非常明確，沒有互相混淆的地方。然後廣泛地引用佛經，融會貫通，使佛法的真理煥然冰釋，開示佛的知見。學習這個法門的人，修行和止息煩惱，沒有不能從中獲得益處的。慧思大師的設教就是這樣。至於他的施與舍、開與合、沉默與言語，都達到了很高的境界，成為兩個國家的宗師。他的德行像太陽一樣照耀天空，光芒普照四方；他的教化像大云一樣降下甘霖，普遍滋潤萬物。因此，談論佛法，都以天臺宗為指南，各種不同的觀點和議論，往往都會退避三舍。慧思大師在南嶽衡山圓寂，示現涅槃，那一年是隋朝開皇十七年（597年）。名稱是實際內容的賓客，教義是通往真理的門徑。慧思大師重視實際內容，開啟真理的門徑，親自宣說自己的修行境界，表明自己已經有所證悟，所以他所感應的事情是可以瞭解的。至於他安住在法界，示現為比丘，是等覺菩薩，還是妙覺菩薩，就不得而知了。當時，得到慧思大師教誨的人有數千人，得到他深心教誨的有三十二人，將他的言行編纂完成的書流傳後世的人是……
【English Translation】 English version These records are found in other biographies. Regarding the classics for governing the world, if not for Confucius (Kong Qiu, courtesy name Zhongni), the systems of the Three Kings (of Xia, Shang, and Zhou dynasties) and the Four Dynasties (Xia, Shang, Zhou, and Qin/Han) would decline and not be evident. Regarding the classics for elucidating the path of transcending the world, if not for the Great Master of Tiantai (Zhiyi), the essence of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the Four Teachings (Tripitaka, Common, Distinct, and Perfect) would be obscure and unclear. In the past, the Tathāgata (Buddha) appeared in the world due to a great and important cause, and Bodhisattvas manifested in various forms. From the initial exposition of the Avataṃsaka Sūtra to the final assembly in the Śāla Grove, all teachings, whether small or large, ultimately lead to the realm of the Buddha. After the Mahāvīra (Buddha) demonstrated Parinirvana, the paths of learning diverged, the world declined, and Buddhism also gradually waned. Therefore, the great scholar Nāgārjuna (Nāgārjuna, c. 150-250 CE) was concerned about this, so he used skillful means to subdue various heretical paths and then commented on the Mahāprajñāpāramitāśāstra, elucidating the fundamental principles of Buddhism. These subtle words flowed eastward, and my teacher, Chan Master Huiwen, obtained them, entering the non-dual Dharma gate from the texts, and then transmitted them to Master Nanyue Si (Huisi, 515-577). At that time, the teachings of Buddhism were still relatively simple and secretive, unable to be widely disseminated, and various schools such as the Emptiness School and the Existence School confused the entire China. After Master Huisi received these teachings, he then created the Śamatha-Vipassanā (止觀) Dharma gate. The general content of this Dharma gate is to designate wisdom in the body and mind, and to interpret liberation in speech. This is the upright and true school, pursuing the subtle essence of genuine enlightenment without seeking externally. From the initial aspiration for Bodhi to the final attainment of Buddhahood, the path and stages of practice are very clear, without any confusion. Then, he widely quoted the Buddhist scriptures, integrating them, so that the truth of Buddhism was clearly revealed, and he revealed the knowledge and vision of the Buddha. Those who study this Dharma gate, practice and cease afflictions, and there is nothing from which they cannot benefit. This is how Master Huisi established his teachings. As for his giving and taking, opening and closing, silence and speech, he reached a very high level, becoming a master of two countries. His virtue shines like the sun in the sky, illuminating all directions; his teachings are like a great cloud raining down sweet dew, universally nourishing all things. Therefore, when discussing Buddhism, they all take the Tiantai School as a guide, and various different views and arguments often retreat. Master Huisi passed away on Mount Heng in Nanyue, demonstrating Parinirvana, in the seventeenth year of the Kaihuang era of the Sui Dynasty (597 CE). Names are guests of actual content, and teachings are the gateway to truth. Master Huisi valued actual content and opened the gateway to truth, personally proclaiming his state of practice, indicating that he had achieved some enlightenment, so the things he sensed and responded to can be understood. As for whether he dwells in the Dharmadhātu, manifesting as a Bhikṣu (monk), whether he is an Equal Enlightenment Bodhisattva or a Wonderful Enlightenment Buddha, it is impossible to know. At that time, there were thousands of people who received the teachings of Master Huisi, thirty-two people who received his profound teachings, and those who compiled his words and deeds into books to be passed down to future generations were...
曰章安禪師灌頂。頂傳縉雲威。威傳東陽。東陽縉雲同號。時謂小威。威傳左溪朗禪師。自縉雲至左溪以玄珠相付。嚮晦宴息而已。左溪門人之上首。今湛然禪師行高識遠。起悟辨達。凡祖師之教在章句者。以引而伸之。後來資之。以崇德辨惑。不可勝數。蓋嘗謂肅曰。是山之佛壟。亦鄒魯之洙泗。妙法之耿光。先師之遺塵。爰集於茲。自上元寶曆之世。邦冠擾攘。緇錫駭散。可易名建寺。修持塔廟。莊嚴佛土。迴向之徒。有所歸依。繄眾人是賴汝吾徒也。盍記諸文言。刻於金石俾。千歲之下。知吾道之所以然。小子稽首受命。故大師之本跡。教門之繼明。後裔之住持。皆見乎辭。其文曰。諸佛出世。惟一大事。天臺教源。與佛同致。赫赫大師。開示奧秘。載弘道要。安住圓位。白日麗天。天下文明。大師出現。國土化成。無生而生。生化兩冥。薪盡火滅。山空道行。五世之後。間生上德。微言在茲。德音久塞。明明我后。易名凈域。此山有壞。此教不極。楊公五贊。世尊三昧安詳起。師悟藥王精進時。靈鷲山中人未散。不因南嶽有誰知。五時八教舉綱宗。一念三千空假中。大部炳然垂日月。幾人金地識重瞳。法門何止富樓那。除障徒聞優笈多(別傳善巧說法。即富樓那。破魔除障。即優婆笈多)。指導眾生歸凈土。
【現代漢語翻譯】 章安禪師灌頂傳法于縉雲威禪師。威禪師又傳法于東陽禪師。東陽禪師與縉雲禪師齊名，當時人稱東陽禪師為『小威』。威禪師再傳法於左溪朗禪師。朗禪師從縉雲到左溪時，以玄珠（比喻佛法精髓）相授，只是默默地休息罷了。左溪朗禪師門下最傑出的弟子，就是現在的湛然禪師，他品行高尚，見識深遠，對於祖師的教誨，凡是記載在文字中的，都能加以引申和發揮，後人依靠他來崇尚德行，辨別疑惑，數不勝數。湛然禪師曾經對我說：『這座山的佛壟，就像鄒魯的洙泗（孔子講學的地方）。妙法的光輝，先師遺留的教誨，都彙集在這裡。自從上元、寶曆年間，國家動盪不安，僧侶們驚慌失散，可以改名建寺，修繕塔廟，莊嚴佛土，讓想要皈依的人有所歸宿。這都要依靠你們大家了。為什麼不把這些話記錄下來，刻在金石上，讓千年之後的人，知道我們修道的緣由呢？』我稽首領命。所以大師的本跡，教門的傳承，後代的住持，都記載在這篇文章中。文章寫道：諸佛出世，只爲了一件大事（開示悟入佛之知見）。天臺宗的教源，與佛的教義相同。偉大的智者大師，開示了其中的奧秘，記載並弘揚了佛法的要義，安住在圓滿的地位。太陽照耀天空，天下光明。大師出現，國土被教化。從無生而生，生與化兩者冥合。柴燒盡了，火也熄滅了，山空了，道卻在流傳。五世之後，會間或出現具有高尚品德的人。精微的言論在這裡，美好的聲音卻長期被埋沒。光明啊，我的後人，將寺廟改名為凈域。這座山即使有壞，這個教義也不會窮盡。楊公的五首贊詩：世尊從安詳的三昧中起身，智者大師領悟藥王菩薩精進的精神。靈鷲山中的人並沒有散去，如果不是因為南嶽慧思禪師，有誰會知道智者大師呢？五時八教，舉起了綱領和宗旨，一念三千，空、假、中三諦圓融。大部頭的著作，光輝燦爛地照耀著日月，有幾人能在金地（比喻佛法殊勝之地）認識到智者大師的重瞳（相貌特徵）？佛法的門徑，何止富樓那尊者（善於說法），破除障礙，只聽說過優婆笈多尊者（善於降伏魔怨）。指導眾生迴歸凈土。
【English Translation】 The Chan Master Zhang'an Guanding transmitted the Dharma to Chan Master Jinyun Wei. Chan Master Wei then transmitted the Dharma to Chan Master Dongyang. Chan Master Dongyang and Chan Master Jinyun were equally famous, and Chan Master Dongyang was called 'Little Wei' at that time. Chan Master Wei then transmitted the Dharma to Chan Master Zuoqi Lang. When Chan Master Lang went from Jinyun to Zuoqi, he passed on the Xuanzhu (a metaphor for the essence of the Buddha-dharma), and simply rested in silence. The most outstanding disciple of Chan Master Zuoqi Lang is the current Chan Master Zhanran, who is of noble character and far-sighted. For the teachings of the Patriarchs, whatever is recorded in writing, he can extend and develop it. Later generations rely on him to uphold virtue and distinguish doubts, which are countless. Chan Master Zhanran once said to me: 'The Buddhist mound of this mountain is like the Zhousi (where Confucius taught) of Zou and Lu. The brilliance of the wonderful Dharma, the teachings left by the former teacher, are all gathered here. Since the Shangyuan and Baoli years, the country has been turbulent and the monks have been scattered in panic. It is possible to change the name and build temples, repair pagodas and temples, and adorn the Buddha-land, so that those who want to take refuge can have a place to return. This all depends on you. Why not record these words and engrave them on metal and stone, so that people thousands of years later will know the reason why we practice the Way?' I bowed and accepted the order. Therefore, the original traces of the master, the inheritance of the teachings, and the abbots of later generations are all recorded in this article. The article says: The Buddhas appear in the world only for one great matter (to reveal, enlighten, realize, and enter the knowledge and vision of the Buddha). The source of the Tiantai teachings is the same as the Buddha's teachings. The great Master Zhiyi revealed the mysteries, recorded and promoted the essentials of the Dharma, and dwelt in the perfect position. The sun shines in the sky, and the world is bright. The master appears, and the country is transformed. From non-birth to birth, birth and transformation are both united. The firewood is burned out, and the fire is extinguished. The mountain is empty, but the Way is spreading. After five generations, people of noble character will occasionally appear. The subtle words are here, but the beautiful sounds have been buried for a long time. Bright, my descendants, rename the temple Jingyu (Pure Land). Even if this mountain is destroyed, this teaching will not end. Yang Gong's five poems of praise: The World Honored One rises from peaceful Samadhi, Master Zhiyi realized the spirit of Medicine King Bodhisattva's diligence. The people in Vulture Peak have not dispersed, if it were not for Nan Yue Huisi Chan Master, who would know Master Zhiyi? The Five Periods and Eight Teachings raise the outline and purpose, and the Three Thousand Realms in a Single Thought, the Three Truths of Emptiness, Provisionality, and the Middle Way are perfectly integrated. The voluminous works shine brightly on the sun and moon, how many people can recognize Master Zhiyi's double pupils (facial feature) in the golden land (a metaphor for the supreme land of the Buddha-dharma)? The gateway to the Dharma is not limited to Venerable Purna (skilled in speaking), and only Venerable Upagupta (skilled in subduing demons) has been heard of removing obstacles. Guide sentient beings to return to the Pure Land.
慈悲真是古彌陀。華頂峰頭魔界懾。石城巖下寂光圓。位居等妙猶難測。五品方知是大權。出現由來為大緣。空中開示游泥蓮。妙宗若悟如如旨。犀拂金爐當處傳。李詠史云。昔同南嶽睹毫光。一誦蓮經悟藥王。論釋十疑垂萬代。唱經況復示西方。陳公止觀序云。本自不動。何止之有。本自不蔽。何觀之有。眾生迷蕩。去本日遠。動靜俱失。不昏即散。此二病本。出生眾苦。令彼離苦。而獲安隱。當用止觀。以為其藥。病瘳藥廢。醫亦不立。則止觀者。乃假名字。即假即空。言語道斷。以大悲故。無說而說。此摩訶止觀之所為作也。然其文義深廣。汪汪無涯。譬如大海。孰得其際。以大悲故。復作方便。便嘗一滴。知百川味。便由一漚。見全潮體。故於大經之外。又為此書詞簡旨。要讀之易曉。應病之藥盡在是矣。善用藥者。不治已病。止乎其未散。觀乎其未昏。方止方觀。而未嘗昏。未嘗散也。如鳥雙翼。如車兩輪。窮遠極高。無往不可。及其至也。不出於此。烏乎。不知則止。知止觀之。可以入道者。可不勉哉。此書智者親造。而未行於世。明智大師中立鏤板。以傳立之高行。人所尊敬。此書流傳其必廣矣。晁公序仁王護國般若經疏云。陳隋間。天臺智者。遠稟龍樹。立一大教。九傳而至荊溪。荊溪復傳而至新羅
【現代漢語翻譯】 現代漢語譯本 慈悲真是古彌陀（Amita Buddha，阿彌陀佛）。華頂峰頭魔界懾服，石城巖下寂光圓滿。位居等覺妙覺，仍然難以測度。五品位中方才知曉這是大權示現，出現世間本是爲了重大因緣。在空中開示，如游于泥土中的蓮花般自在。妙宗如果領悟瞭如如之旨，就像犀牛角拂過金爐，當下就能領會。李詠史說：『昔日一同在南嶽看到佛光，一誦《蓮經》便領悟了藥王菩薩的真諦。所著《十疑論》流傳萬代，唱誦經典更何況是示現西方凈土。』 陳公在《止觀序》中說：『本來就是不動的，哪裡還有止呢？本來就是不蔽的，哪裡還有觀呢？眾生迷失放蕩，離本源越來越遠，動和靜都失去了，不是昏沉就是散亂。這兩種病是產生一切痛苦的根源。爲了讓他們脫離痛苦，獲得安穩，應當用止觀作為藥。病好了藥就該廢棄，醫生也不再需要。所以止觀，只是一個假名字，即假即空，言語道斷。因為大悲心的緣故，無說而說，這就是《摩訶止觀》所要做的。』然而它的文義深廣，汪洋無涯，譬如大海，誰能探到它的邊際？因為大悲心的緣故，又作方便，就像嘗一滴水，就知道百川的味道；就像由一個水泡，就能見到整個潮水的形態。所以在《大經》之外，又寫了這本書，文字簡明扼要，容易理解，應病的藥都在這裡了。善於用藥的人，不治療已經發生的疾病，而是阻止它在未散亂時，觀察它在未昏沉時。方止方觀，而未曾昏沉，未曾散亂。就像鳥的雙翼，像車的兩輪，無論去多遠，到多高的地方，沒有不能到達的。等到最終到達時，也不超出這個範圍。唉！不知道就罷了，知道止觀可以入道的人，難道不應該努力嗎？這本書是智者大師親自所造，但還沒有在世間流傳。明智大師中立把它刻版印刷，用來傳揚立之的高尚品行，人們所尊敬。這本書流傳開來，必定會廣泛傳播。晁公在《仁王護國般若經疏》序中說：『陳隋之間，天臺智者大師，遠承龍樹菩薩的教義，創立了一大教派，傳了九代到了荊溪湛然，荊溪又傳到了新羅。』
【English Translation】 English version Compassion is truly the ancient Amita Buddha (Amita Buddha, meaning Infinite Light Buddha). At the peak of Mount Huading, the realm of demons is subdued; beneath the Stone City Rock, the light of tranquil extinction is complete. Though positioned at the stages of near-perfect enlightenment and wondrous enlightenment, it is still difficult to fathom. Only at the Five Grades of Discipleship does one realize this is a manifestation of great power, appearing in the world for a significant cause. In the sky, it reveals teachings, freely moving like a lotus in the mud. If the Subtle School comprehends the essence of Suchness, it's like a rhinoceros horn brushing against a golden censer, understood right then and there. Li Yongshi said: 'In the past, together at Mount Nan, we saw the Buddha's light; upon reciting the Lotus Sutra once, I realized the truth of Bhaisajyaraja (Medicine King Bodhisattva). The Treatise on Ten Doubts has been passed down for ten thousand generations; how much more so, chanting the sutras, does it reveal the Western Pure Land.' Master Chen said in the Preface to 'Ceasing and Contemplating': 'Originally, it is unmoving; where is there any cessation? Originally, it is unobscured; where is there any contemplation? Sentient beings are lost and unrestrained, drifting further from the origin; both movement and stillness are lost, either dullness or distraction. These two illnesses are the root of all suffering. To liberate them from suffering and attain peace, one should use cessation and contemplation as medicine. When the illness is cured, the medicine should be discarded, and the doctor is no longer needed. Therefore, cessation and contemplation are merely provisional names, both provisional and empty, beyond the reach of words. Because of great compassion, speaking without speaking, this is what the 'Great Ceasing and Contemplating' aims to do.' However, its meaning is profound and vast, boundless like the ocean; who can fathom its edge? Because of great compassion, expedient means are again employed, like tasting a drop of water to know the flavor of a hundred rivers; like seeing the entire tide from a single bubble. Therefore, in addition to the Great Sutra, this book is written, with concise and essential words, easy to understand; the medicine for every ailment is all here. One who is skilled in using medicine does not treat the disease that has already occurred, but prevents it before it scatters, observes it before it becomes dull. Ceasing and contemplating simultaneously, without ever being dull, without ever being scattered. Like the two wings of a bird, like the two wheels of a cart, no matter how far or how high one goes, there is nowhere one cannot reach. When one finally arrives, it does not go beyond this. Alas! If one does not know, then so be it; but those who know that cessation and contemplation can lead to the path, should they not strive? This book was personally created by the wise Master Zhiyi (智者大師), but has not yet circulated in the world. Master Mingzhi Zhongli had it engraved and printed, to propagate the noble conduct of Li Zhi, who is respected by people. This book, once circulated, will surely spread widely. Chao Gong said in the Preface to the 'Benevolent Kings Protecting the Nation Prajna Sutra Commentary': 'During the Chen and Sui dynasties, the wise Master Zhiyi of Tiantai, inheriting the teachings of Nagarjuna (龍樹菩薩) from afar, established a great school, which was passed down for nine generations to Jingxi Zhanran (荊溪湛然), and Jingxi then passed it on to Silla.'
。曰法融。曰理應。曰純英。故此教播於日本。而海外盛矣。屬中原喪亂。典籍蕩滅。雖此教是為不可亡者。亦難乎其存也。然杲日將出。而曉霞先升。真人應運。而文明自見。我有宋之初。此教乃漸航海入吳越。今世所傳三大部之類是也然。尚有留而不至。與夫至而非其本真者。仁王經疏先至。有二本。眾咸斥其偽。昔法智既納日本信禪師所寄辟支佛發。答其所問二十義。乃求其所謂仁王經疏信。即授諸海舶。無何中流大風驚濤。舶人念無以息龍神之怒。遽投斯疏以慰安之。法智乃求強起者。二僧詣信使讀誦以歸。不幸二僧死於日本。至元豐初。海賈乃持今仁王疏二捲來四明。於是老僧如恂因緣得之(云云)。又曰。智者慈注。盡法性為止觀。而源流釋迦之道。今方盛於越中。異日會當周于天下。豈獨是書之不可掩哉。大抵吾宗所以異他宗。不容同世並語者。其唯三千乎。其唯觀具乎(楊陳晁各有傳)。
附隋觀法師
真觀
范姓。錢塘人。其母以誦藥王觀音品求嗣得師師。少有節操。舌紫羅紋。手現奇相。誦法華經日終一卷。從師聽十誦律超勝前標。忽夢人曰。汝有大根。何守小道。師遂學摩訶衍。質疑問難。塘揬玄門。時諺曰。錢塘有真觀。當天下一半。僧師求陳伯智薦于智者。請受禪觀。
智者以師年臘俱齊。止為法兄弟。高談寂照。金石相宣。後於靈隱山建南天竺寺居焉。嘗講法華以為心要。受持讀誦。躬自書弘。五種法師於斯乎在。每盥洗遺渧。地不為濡。人皆異之。一日皋亭神請講法華。感神舍祠為寺。司馬李子深。請講涅槃至現病品。夢三人把幡告云。凈居天遣迎續。便臥疾。夢與智者同輦。翼佛還山。覺而嘆曰。昔謂六十二應。終講法華力。更延一紀。今七十四。后致斯驗。生期畢矣。乃啟手足曰。欲出生死。宜須持戒。修定學慧。弘通正法。勿空過也。時聞空中伎樂之聲。至中夜。跏趺示寂。師即下天竺靈山寺開山始祖。行業神異。章安頂師手。撰別傳紀德。歲久弗存。今唯見之於續高僧傳。師冢塔猶在慈雲。式嘗重修之。具靈苑集。其略曰。師志在佛乘。道契惟極。出不順帝王公候。大勢所臨處。不為博藝辨。達大名所亂軒。軒然於世表。邈乎不可得。而擬今土門自開。一無遺物。又不知全身從多寶以證經乎。像佛壟以化往乎。作六詩以奉標識。有云王候曾不屈(隋主三徴。秦王兩延。皆辭以疾)。個是出家身。白骨已為土。清風猶凜人。家隳方事葺。寺廢亦重新。獨有不濡地。無人繼後塵。
釋門正統第一 卍新續藏第 75 冊 No. 1513 釋門正統
釋門
【現代漢語翻譯】 現代漢語譯本：智者大師與天臺智者大師（智顗）的年齡和出家年資都相同，他們之間以法兄弟相稱。他們經常高談闊論寂照之理，彼此的見解如同金石之聲相互應和。後來，他在靈隱山建立了南天竺寺並居住在那裡。他經常講授《法華經》，視其為修行的核心要義，親自受持、讀誦，並書寫弘揚，實踐了五種法師的修行方式。每次盥洗后，水滴落在地上都不會浸濕地面，人們都對此感到驚異。有一天，皋亭山神請求他講解《法華經》，感應到神靈捨棄神祠而改建為寺廟。司馬李子深請他講解《涅槃經》至現病品時，夢見三個人手持幡旗告知他說：『凈居天派遣我們來迎接續法師。』於是他便臥病在床。夢中他與智者大師同乘一輛車，在諸佛的護送下返回山中。醒來后他感嘆道：『過去我認為憑藉六十二應的功德，最終能依靠講授《法華經》的力量，再延續一紀（十二年）的壽命。如今我已經七十四歲了，之後得到了這樣的驗證，我此生的期限已經到了。』於是他開啟手足，說道：『想要脫離生死輪迴，就應該持戒、修定、學習智慧，弘揚正法，不要虛度光陰。』當時，人們聽到空中傳來伎樂之聲。到了半夜，他跏趺坐禪，安詳示寂。大師是下天竺靈山寺的開山始祖，他的行業和神異事蹟，章安頂法師曾親手撰寫別傳以記載其德行，但年代久遠已經失傳。現在只能在《續高僧傳》中見到相關記載。大師的墓塔仍然在慈雲，慈雲式曾經重新修繕過。詳細事蹟記載在《靈苑集》中。其大略是說：大師的志向在於佛乘，他的道行與至極之理相契合。他的出行不順從帝王公侯的意願，在強大的勢力面前，不因博藝辯才而動搖，不因顯赫的名聲而擾亂心神。他超然於世俗之外，高邈得難以企及。而如今他所開創的本土宗門，沒有留下任何遺物。又不知道他的全身是從多寶佛那裡得到驗證，以證明《法華經》的真實嗎？還是像佛像一樣在墳墓中化為灰燼呢？作六首詩來奉上以作標識，其中有詩句說：『王侯曾不屈（隋朝皇帝三次徵召，秦王兩次延請，都以生病為理由推辭），這才是出家人的本色。白骨已經化為塵土，清風依然令人敬畏。家業衰敗了才開始修葺，寺廟荒廢了也重新修建。唯獨不沾濕地面的神異，沒有人能夠繼承。』 《釋門正統》第一 卍新續藏第 75 冊 No. 1513 《釋門正統》 《釋門》
【English Translation】 English version: The Venerable Zhi Zhe was of the same age and monastic seniority as Zhi Zhe of Tiantai (Zhiyi). They addressed each other as Dharma brothers. They often engaged in lofty discussions on the principle of stillness and illumination (寂照, jìzhào), their views resonating like the sounds of metal and stone harmonizing. Later, he established the South Tianzhu Temple (南天竺寺, Nántiānzhú Sì) on Lingyin Mountain and resided there. He frequently lectured on the Lotus Sutra (法華經, Fǎhuá Jīng), regarding it as the essential of his practice, personally upholding, reciting, and writing to propagate it, thus embodying the five types of Dharma masters. Each time after washing, the water droplets would not wet the ground, which people found astonishing. One day, the deity of Gaoting Mountain requested him to lecture on the Lotus Sutra, which moved the deity to abandon the shrine and convert it into a temple. Sima Li Zishen requested him to lecture on the Nirvana Sutra (涅槃經, Nièpán Jīng) up to the 'Manifestation of Illness' chapter. He dreamt of three people holding banners, who told him: 'The Pure Abode Heavens (凈居天, Jìngjū Tiān) have sent us to welcome Master Xu.' Thereupon, he fell ill in bed. In his dream, he rode in the same carriage with Zhi Zhe, escorted by Buddhas back to the mountain. Upon awakening, he sighed and said: 'In the past, I thought that by virtue of the sixty-two responses, I would eventually be able to rely on the power of lecturing on the Lotus Sutra to extend my life by another cycle (twelve years). Now that I am seventy-four years old, and this verification has come to pass, the end of my life is at hand.' Then he opened his hands and feet and said: 'If you want to escape the cycle of birth and death, you should uphold the precepts, cultivate meditation, study wisdom, and propagate the true Dharma. Do not waste your time.' At that moment, people heard the sound of heavenly music in the air. At midnight, he sat in the lotus position and peacefully passed away. The Master was the founding patriarch of the Lower Tianzhu Lingshan Temple. His virtuous conduct and miraculous deeds were recorded in a separate biography written by Dharma Master Zhang'an Ding, but it has been lost over time. Now, only related records can be found in the Continued Biographies of Eminent Monks. The Master's tomb pagoda is still in Ciyun, which Ciyun Shi once renovated. Detailed accounts are recorded in the Lingyuan Collection. The gist of it is: The Master's aspiration was in the Buddha Vehicle, and his path was in accord with the ultimate principle. His travels did not comply with the wishes of emperors, kings, and dukes. In the face of great power, he was not swayed by extensive learning and eloquence, nor was his mind disturbed by great fame. He was transcendent beyond the mundane world, so lofty as to be unattainable. And now, the indigenous school he founded has left no relics. Furthermore, it is not known whether his whole body was verified by the Buddha Prabhūtaratna (多寶, Duōbǎo) to attest to the truth of the Lotus Sutra, or whether it turned to ashes in the tomb like a Buddha image. Six poems are composed to offer as markers, among which there are lines saying: 'Kings and dukes were never bent (the Sui emperor summoned him three times, and the Prince of Qin invited him twice, all declined on the grounds of illness), this is the true nature of a renunciant. White bones have already turned to dust, but the pure breeze still inspires awe. The family business was only repaired when it was in decline, and the temple was rebuilt when it was abandoned. Only the miracle of the ground not getting wet, no one can inherit.' Orthodox Lineage of釋門, Volume 1 卍 New Continued Collection, Volume 75, No. 1513, Orthodox Lineage of釋門 釋門
正統第二
良渚沙門 宗鑒 集
山門結集祖師章安尊者世家
原夫身子為轉法輪將。而同門稱為第二世尊。慶喜得佛覺三昧。而後世美為分瓶瀉水。豈不以其父折薪其子克。堪負荷者。誠不易得歟。矧兼此二。敢后揄揚。撰涅槃疏主結集教藏世家。
灌頂
字法雲。吳姓。臺之臨海章安人。生三月能隨母稱三寶名。有僧過門。謂其母曰。此子非凡。即以為名字焉。七歲舍入攝靜寺。為慧拯師弟子。日記萬言。二十具戒。侍智者于光宅。研繹觀門。頻蒙印證。于同門中慧解第一。故能纂其微言。行於後世。蓋智者之說法也如雲．如雨。能領．能持唯師而已。私記緣起曰。幸哉灌頂。昔于建業始聽經文。次在江陵奉蒙玄義。晚還臺嶺仍值鶴林。荊揚往復。途將萬里。前後補接。才聞一遍。非但未聞不聞亦乃聞者。未了卷舒。鉆仰彌覺堅高。猶恨緣淺不再不三。諮詢無地。如犢思乳。並復惟念斯言。若墜將來。可悲涅槃。明若樹若石。今經稱若田若里。聿遵聖典。書而傳之。又著涅槃玄義。自敘曰。大業十年十月。廬于天臺之南。管窺智者之義。輒為解釋。運值隋末。寇盜縱橫。海鬧山暄。無處紙筆。匿影沃洲。陰林席箭。推度聖文。衣殫食盡。仍蒔粟拾薪。勤兼曉夜。凡歷五載。何日不
見兵火。菜食水齋。冰床云被。孤居獨處。夢抽思軋卷舒常住之卷。酬報乎身手。讚歎解脫之法。仰謝於心口也。仁壽二年。奉詔入京。九夏弘宣。六宮仰止。遣使送還。賜予良渥。貞觀六年八月七日。終於國清寺。壽七十二。臘五十二。初示疾。室有異香。臨終命弟子曰。彌勒經說世尊般涅槃日。爇眾名香。煙升若云。汝多焚香。吾將去矣。因申遺誡。詞理切至。門人感悟。靡不涕零。忽起合掌。如有所敬。口稱安養四聖尊號各十聲。奄然而逝。先是貞觀元年。同學智晞卒臨終曰。吾生兜率天矣。見先師智者寶座行列行皆悉有人。唯一座空。彼天人云。卻後六年。有頂法師來升此座。計歲論期。審晞不謬。輔行雲。大師生存。常愿生兜率。臨終乃云觀音來迎。當知軌物隨機。順緣設化。不可一準。是月九日。窆于寺之南山。昔智者當陳時。欲創國清。已標基伐木。未遂所期。囑師修營。一依舊式。大業之初。煬帝南巡。師以梵宇新成。出山迎接。引見慰問。酬對如響。聖眷彌隆。遣員外散騎侍郎張干威送還。賜物三千段。氈三百領飯僧。落成增飾院宇。壯觀海西。師神用無方。幽顯咸化。有老父染患百藥不瘳。厥子祈救。師焚香轉法華。病者香氣入鼻而愈。樂安嶺南曰。安洲溪深樹密。逕術不通。師留連愛玩。顧而
誓曰若斯地坦夷。當來講經。曾未浹旬。白沙遍涌。平如玉鏡。遂講法華光明以酬愿。一日擊鐘講涅槃經。海㓂忽來。道俗駭散。師怡然自若。渠魁反見門首兵旗耀日。執仗者長丈餘。雄悍奮發。兇徒奔潰。佛隴講暇。與學徒累石為塔。擬別得二片為塔門。有光英者先運一石。咸疑厚大。方欲傍求。師舉杖揮之。即迸為兩。厚薄均等。用充塔戶。宛如符契。師所著述涅槃玄二卷。疏十卷。玄問云。古來傳譯。什師命世升堂入室。一肇而已。肇作涅槃論。世人玩味。卷不釋手。此復云何。答曰。高僧盛德。日月在懷。既不親承。其門難見。然其作論談。大不在小。非三藏也。其言不涉界外。非別圓也。歸宗指極。乃見通教義耳。觀心論疏二卷。式師收在隨函錄中。且云考其所說。知入品位。然江浙名流。或疑偽矣。八教大意一卷．國清百錄五卷．智者別傳一卷。余闕本者不能具載。法付智威。吳越國王謚總持尊者。孤山贊云。三月能語。早歲出家。杖揮裂石。言涌白沙。香流愈病。鐘擊摧邪。智晞所睹。推驗無差。淳智贊曰。佛世多聞尊慶喜。天臺強記美章安。法王樂說若河傾。法子總持如海納。菜食水齋編大教。冰床雪被解雄經。亂中結集最苦勞。後人受賜何容易。
附九弟
普明法師
朱姓。會
【現代漢語翻譯】 現代漢語譯本：他曾發誓說，如果這塊土地平坦了，就在這裡講經。不到十天，白沙涌出，平坦如玉鏡。於是他講《法華經》和《光明經》來酬謝願望。一天，他敲鐘講《涅槃經》，海盜突然來了，僧人和俗人都驚慌逃散。唯有大師安然自若。海盜頭目反而看見寺廟門口兵旗耀眼，拿著武器的人身高一丈多，雄壯勇猛，兇惡的匪徒四處潰逃。在佛隴講經完畢后，大師與學徒們堆積石頭建造佛塔，打算另外找兩塊石頭作為塔門。有個叫光英的人先搬來一塊石頭，大家都覺得太厚太大了，正要到別處尋找。大師舉起禪杖揮了一下，石頭立刻裂成兩半，厚薄均勻，用來充當塔門，就像符契一樣吻合。大師所著述的有《涅槃玄》二卷，《疏》十卷，《玄問》中說：『自古以來的翻譯，鳩摩羅什大師是曠世奇才，登堂入室，只有僧肇一人而已。僧肇作《涅槃論》，世人玩味，愛不釋手。這又該怎麼說呢？』回答說：『高僧有盛大的德行，心中有日月般的光明。既然沒有親自承教，就難以見到他的門徑。然而他所作的論談，大的方面不在小的方面，不是三藏教義。他的言論不涉及界外，不是別教和圓教。歸宗指極，才見到通教的義理。』《觀心論疏》二卷，式師收錄在《隨函錄》中，並且說考察他所說的話，知道他已進入品位。然而江浙一帶的名流，有人懷疑是偽作。《八教大意》一卷，《國清百錄》五卷，《智者別傳》一卷。其餘缺失原本的，不能全部記載。大師將佛法傳付給智威。吳越國王謚號為總持尊者。孤山讚揚說：『三個月就能說話，很小的時候就出家。禪杖一揮就能劈開石頭，言語一出就能涌出白沙。香氣散發就能治癒疾病，敲擊鐘聲就能摧毀邪惡。智晞所見所聞，推究驗證沒有差別。』淳智讚揚說：『佛陀在世時，多聞第一是阿難慶喜，天臺宗記憶力最好的是章安。法王說法像河水傾瀉，佛的弟子總持像大海一樣容納。吃素食，喝清水，編纂大教，睡冰床，蓋雪被，講解雄偉的經典。在戰亂中結集佛經，最為辛苦勞累，後人接受恩賜是多麼不容易啊。』 附九弟：普明法師，朱姓，會稽人。
【English Translation】 English version: He vowed that if this land became flat, he would lecture on the scriptures here. In less than ten days, white sand surged forth, as flat as a jade mirror. So he lectured on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Golden Light Sutra (Suvarṇa-prabhāsa Sūtra) to fulfill his vow. One day, as he was striking the bell to lecture on the Nirvana Sutra (Mahāparinirvāṇa Sūtra), pirates suddenly arrived, and the monks and laypeople scattered in panic. Only the master remained calm and composed. The pirate leader, on the contrary, saw dazzling banners at the temple gate, and the weapon-wielders were more than ten feet tall, valiant and fierce. The wicked bandits fled in all directions. After lecturing at Fo Long, the master and his disciples piled up stones to build a pagoda, intending to find two more stones for the pagoda gate. A man named Guangying first carried a stone, which everyone thought was too thick and large, and they were about to look elsewhere. The master raised his staff and waved it, and the stone immediately split into two halves, of equal thickness, to be used as the pagoda gate, fitting together like a matching talisman. The master's writings include Nirvana Profound (Nirvana Xuan) in two volumes, Commentary (Shu) in ten volumes. The Profound Questions (Xuan Wen) says: 'Since ancient times, in translation, the master Kumārajīva was a peerless genius, entering the hall and the room, only the monk Sengzhao was comparable. Sengzhao wrote the Nirvana Treatise (Nirvana Lun), which people savor and cannot put down. How should this be explained?' The answer is: 'The eminent monk has great virtue, with the sun and moon in his heart. Since he did not personally receive instruction, it is difficult to see his path. However, his treatises, the great aspects are not in the small aspects, not the Tripiṭaka (three collections of Buddhist scriptures). His words do not involve the realm outside, not the Separate Teaching (biejiao) and the Perfect Teaching (yuanjiao). Returning to the source and pointing to the ultimate, one can see the meaning of the Common Teaching (tongjiao).' The Commentary on the Treatise on Contemplation of the Mind (Guanxin Lun Shu) in two volumes, was collected by Master Shi in the Sui Han Lu, and he said that examining his words, one knows that he has entered the ranks. However, famous figures in the Jiangzhe area suspect it is a forgery. The General Meaning of the Eight Teachings (Bajiao Dayi) in one volume, The Hundred Records of Guoqing (Guoqing Bailu) in five volumes, Separate Biography of Zhiyi (Zhizhe Biezuan) in one volume. The remaining missing originals cannot be fully recorded. The master transmitted the Dharma to Zhiwei. The King of Wu-Yue posthumously honored him as the Venerable Zongchi. Gu Shan praised him, saying: 'He could speak at three months old, and left home at a young age. A wave of the staff splits stones, words spoken cause white sand to surge. Fragrance spreads and heals diseases, striking the bell destroys evil. What Zhiyi saw and heard, investigation and verification show no difference.' Chunzhi praised him, saying: 'In the Buddha's time, the most learned was Ananda Qingxi, and the best memory in the Tiantai school was Zhang'an. The Dharma King's preaching is like a river pouring forth, and the Buddha's disciple Zongchi is like the sea, embracing everything. Eating vegetarian food, drinking clear water, compiling the great teachings, sleeping on a bed of ice, covered with snow, explaining the magnificent scriptures. Compiling the scriptures in the midst of war was the most arduous task, how easy it is for later generations to receive the gift.' Attached: Ninth younger brother, Dharma Master Puming, surnamed Zhu, from Kuaiji.
稽人。少小立志。異於常童。聚沙以為福事。刈蒿以為殿塔。有僧乞食。因云。即子既有善性。可向天臺山出家。彼有初依菩薩。現身說法。洎大建十四年。逾山越嶺。來入天臺。正值智者講次。座眾既散。禮足歸依。愿盡此生。為師弟子。智者笑曰。宿緣所牽。今得相遇。於是服勤左右。晨夕無懈。專求禪法。行方等般舟觀音懺摩。誦法華一部。雖隆冬中。身不衣絮。苦節行道。見僧云。汝名法京。未為嘉稱。可改普明。此名曉朗。照了三世。懺訖以啟智者。智者曰。既冥中所示。宜改舊從新。智者往玉泉。令造大鐘充佛隴用。江陵道俗競為經營。臨鑄有盲人來觀。知相不吉摸。開破缺。乃倍土再造。約支體不具者莫來。遂得鏗鉉。聲聞七千里。洎隱國清。取水頗艱。地多礓石。唸曰若此石出水。不亦快乎。言訖泉涌。周給遐邇。嘗鑄丈六盧舍那像。感異人施金。而隱國清。講堂狹小。師欲廣之。議于章安。安勸勿改。俄有括州都督周孝節施杉柱。泛海而來。章安向赤城。見師身長十餘丈。高出林表。翼從數十人。語章安。勿苦諫之。所欲當成。章安感其神異。合掌向林曰。不敢更諫。一依仁者。創堂之日。感動山王。晨朝隱軫。狀若雷震。摧樹傾枝。闊一步許。自佛隴下。直到于寺。至於日沒。還返舊縱。砰砰磕
磕。勢若初至。比房侍者。恒聞共語。陰往察視。不見別形。聽其言唯勸修善。緣畢示寂。換衣就滅。經于信宿。屈左三指。師不畜私財。得施隨舍。造金銅像十軀。閱大藏二過。作利益事。一運其心。金帛自送。充其支度。
智越
鄭姓。南陽人。止父求婚。愿出家。父從之。剪髮遊方。遇智者于金陵。北面請業。授以禪法。深達五門六妙。誦法華萬遍。居學徒之首。智者晦跡臺嶺。四眾一以付之。二十年間。循循善誘。不違重寄。即為二眾依止。四部歸宗。智者忌辰。隋帝敕供千僧。師又以長余助之。文皇獻后崩日設齋。咒愿每獲。百殿曾不固留。大業十二年十一月二十三日示疾。右脅而逝。山崩地動。眾所見聞。壽七十四。
高麗波若師
開皇十六年。求禪法于佛隴。未幾證悟。智者謂曰。汝於此有緣。須閑居靜處。成辦妙行。華頂峰去此六七里。是吾昔日頭陁之所。往彼學道。進行必有深益。勿慮衣食。道訓以來。影不出山。十有六歲。大業九年二月。忽至佛隴國清。密告善友。壽命將盡。來別大眾。數日無疾而卒。龕出寺門。迴旋示別。眼即便開。至山仍閉。睹者咸發道心。
清河法彥
大建七年侍智者于天臺。蒙授禪那。寂坐林間。不停房舍。或入定七日方起。以
【現代漢語翻譯】 現代漢語譯本： 磕。好像剛來一樣。住在僧房的侍者，經常聽到他和別人說話。暗中前去觀察，卻看不見其他的形體。聽他說的話，只是勸人修行向善。緣分盡了，就顯示寂滅。換好衣服就去世了。經過了幾天，屈起左手的三個指頭（表示三天）。這位法師不積蓄私人的財物，得到施捨就隨手施捨出去。建造了十尊金銅佛像。閱讀大藏經兩遍。做利益眾生的事情，只要心中一動念，金銀布帛就自己送來，足夠他使用。 智越（Zhi Yue） 姓鄭，南陽人。他的父親阻止他出家，想讓他結婚。智越決心出家，他的父親就同意了。他剃度后四處遊歷，在金陵遇到了智者（Zhi Zhe）。他向智者請教佛法，智者傳授給他禪法。他深刻地領悟了五門六妙（佛教禪修方法）。誦讀《法華經》一萬遍，是學徒中的領頭人。智者隱居臺嶺后，四眾弟子都依靠他。二十年間，他循循善誘，沒有辜負智者的重託。成爲了僧俗二眾的依靠，四部大眾都歸宗於他。在智者的忌日，隋煬帝下令供養一千名僧人，智越又拿出自己的積蓄來幫助。隋文帝的皇后去世時，他設立齋會，誦經祈福，每次都能得到感應。他曾經住過的寺廟，他都不長期停留。大業十二年十一月二十三日，他示現疾病，右脅臥而逝。當時山崩地動，眾人都親眼所見。享年七十四歲。 高麗波若師（Korean Prajna Master） 開皇十六年，他在佛隴（Fo Long）求禪法，沒多久就證悟了。智者對他說：『你在這裡有緣分，需要安靜地居住，成就妙行。華頂峰（Hua Ding Peak）離這裡六七里路，是我以前修頭陀行的地方。去那裡學道，修行必定會有很大的益處。不用擔心衣食問題。』自從道訓之後，他十六年都沒有離開過山。大業九年二月，他忽然來到佛隴國清寺（Guoqing Temple），秘密地告訴好友，說自己的壽命將盡，來和大眾告別。幾天後，他沒有疾病就去世了。他的龕從寺門擡出時，龕身迴旋，向大眾告別。他的眼睛隨即睜開，到了山上才閉上。看到的人都發起了道心。 清河法彥（Qinghe Fayan） 大建七年，他在天臺山侍奉智者，蒙受智者傳授禪那。他安靜地坐在樹林間，不居住在房屋裡。有時入定七天才起身。他以...
【English Translation】 English version: He knocked. His demeanor was as if he had just arrived. The attendant in the monastic dwelling often heard him conversing with others. Secretly observing, no other form was seen. Listening to his words, he only exhorted others to cultivate goodness. When his karmic affinity was exhausted, he manifested nirvana. After changing his clothes, he passed away. After several days, he bent three fingers of his left hand (indicating three days). The Master did not accumulate personal wealth, giving away whatever he received. He built ten golden bronze statues of the Buddha. He read the entire Tripitaka twice. He performed deeds that benefited sentient beings. As soon as the thought arose in his mind, gold, silk, and cloth would be sent to him, sufficient for his needs. Zhi Yue (Wise Transcendence) His surname was Zheng, and he was from Nanyang. His father tried to prevent him from leaving home, desiring him to marry. Zhi Yue was determined to leave home, and his father consented. After shaving his head, he traveled widely, encountering Zhi Zhe (Wise One) in Jinling. He requested instruction in the Dharma, and Zhi Zhe imparted the Chan Dharma to him. He deeply understood the Five Gates and Six Subtle Methods (Buddhist meditation techniques). He recited the Lotus Sutra ten thousand times and was the leader among the disciples. After Zhi Zhe went into seclusion on Mount Tiantai, the fourfold assembly relied on him. For twenty years, he guided them patiently, not betraying Zhi Zhe's trust. He became the refuge for both monastics and laity, and the four divisions of the Sangha turned to him. On the anniversary of Zhi Zhe's death, Emperor Yang of the Sui Dynasty ordered offerings to be made to a thousand monks, and Zhi Yue contributed his own savings to help. When Emperor Wen's empress passed away, he established a vegetarian feast and chanted prayers, each time receiving a response. He never stayed long in any temple he had resided in. On the twenty-third day of the eleventh month of the twelfth year of the Daye era, he manifested illness and passed away lying on his right side. At that time, mountains collapsed and the earth shook, which everyone witnessed. He lived to the age of seventy-four. Korean Prajna Master In the sixteenth year of the Kaihuang era, he sought the Chan Dharma at Fo Long (Buddha's Ridge), and soon after, he attained enlightenment. Zhi Zhe said to him, 'You have an affinity here. You must dwell in quiet seclusion and accomplish wondrous practices. Hua Ding Peak (Flower Peak) is six or seven li from here. It is where I used to practice asceticism. Go there to study the Way, and your practice will surely have great benefit. Do not worry about food and clothing.' Since the teaching, he did not leave the mountain for sixteen years. In the second month of the ninth year of the Daye era, he suddenly came to Guoqing Temple (National Purity Temple) at Fo Long and secretly told his close friends that his life was coming to an end and that he had come to bid farewell to the assembly. A few days later, he passed away without illness. When his coffin was carried out of the temple gate, it turned around, bidding farewell to the assembly. His eyes then opened, and they closed only when he reached the mountain. Those who saw this all aroused the aspiration for enlightenment. Qinghe Fayan (Dharma Brilliance of Qinghe) In the seventh year of the Dajian era, he served Zhi Zhe on Mount Tiantai and received Chan from him. He sat quietly in the forest, not dwelling in buildings. Sometimes he would enter samadhi for seven days before rising. He used...
證白師。師云。此是背舍觀中第二觀相。山神數嬈試之。恬然不動。大業七年二月三十日卒於國清。壽六十。
會稽大志
顧姓。出家即事智者。智者見其形神灑落。高放物表。為立今名。誦妙經。索然閑靜。音聲清轉。聽者忘疲。復于廬山甘露行杜陀行。或投身猛獸。獸輒避去。餐粒若盡。唯以餅果繼命。如是七載。禪誦不休。會大業中屏除佛教。慨大法陵遲。遂衣孝服。慟哭佛前三日。誓舍形骸。伸明正教。往東都上表曰。愿陛下興隆三寶。貧道當然一臂于嵩岳。用報國恩。帝許之。遂集七眾。設大齋。絕糧三日。登大棚。布褁其臂。灌之以臘。如炬然之。光徹巖岫。見者痛入心髓。而志形色不變。或誦經文。或贊佛德。為眾說法。聲聲不絕。燒已下棚。跏趺入定。七日而卒。留愿文七十餘紙。意在共諸眾生為善知識。讀之感激。無不墮淚。
臨海智璪
張姓。年十七。二親俱逝。釋服染病。久醫無效。乃于靜夜。力疾出庭。向月而臥。至心念月光菩薩。唯愿大悲濟我沉痾。繫念旬。朔夜夢一人形色異常。從東來謂曰。我今殊來為汝治病。即以口就璪身。次第吸漱。涉於三夜。因爾稍痊。灼知三寶是我歸。仗投安靜寺。禮慧憑為師。聞智者為世良導。伏膺請業。乃遣行法華懺悔法二七日
【現代漢語翻譯】 現代漢語譯本： 證白師（Zheng Bai）：師父說，『這是背舍觀（Bei She Guan，一種禪修方法）中的第二觀相。』山神多次前來擾亂試探他，但他始終恬靜不動。大業七年二月三十日，在國清寺圓寂，享年六十歲。
會稽大志（Hui Ji Da Zhi）： 俗姓顧。出家后便侍奉智者（Zhi Zhe，人名，隋代高僧）。智者見他形神灑脫，高遠超脫於世俗，便為他取了現在的名字。他誦讀《妙法蓮華經》，神態安閑寧靜，聲音清澈流暢，聽者忘卻疲憊。他還曾在廬山甘露（Lu Shan Gan Lu，地名）修行頭陀行（Du Tuo Xing，佛教苦行），有時投身於猛獸面前，猛獸都會避開。食物將盡時，只靠餅和水果維持生命，這樣持續了七年，禪修誦經從不間斷。適逢大業年間朝廷禁止佛教，他慨嘆佛法衰落，於是身穿孝服，在佛前痛哭三日，發誓捨棄身軀，闡明正教。前往東都上書說：『愿陛下興隆三寶（San Bao，指佛、法、僧），貧道愿在嵩山（Song Shan，山名）自焚一臂，用來報答國家恩情。』皇帝應允了他。於是他召集七眾（Qi Zhong，佛教僧團），設定大型齋會，斷絕糧食三日，登上高臺，用布包裹手臂，澆上蠟，點燃如同火炬一般。光芒照亮山巖，看見的人都感到痛徹心髓，但他神色不變。或誦讀經文，或讚頌佛德，為大眾說法，聲音連續不斷。燒完後走下高臺，結跏趺坐入定，七日後圓寂。留下愿文七十餘張，意思是與所有眾生結為善知識。人們讀後感動不已，無不落淚。
臨海智璪（Lin Hai Zhi Zhao）： 俗姓張，十七歲時父母雙亡，脫下喪服後生病，長期醫治無效。於是在安靜的夜晚，勉強起身到庭院中，朝著月亮躺下，至誠懇切地念誦月光菩薩（Yue Guang Pu Sa，菩薩名號），只願菩薩大發慈悲，救濟我這沉重的疾病。連續唸誦十天，在朔夜夢見一個人，形貌與衆不同，從東方來對他說：『我現在特地來為你治病。』隨即用口靠近智璪的身體，依次吸吮，持續了三個夜晚，因此漸漸痊癒。他確信三寶是我的歸宿，於是前往安靜寺，拜慧憑（Hui Ping，人名）為師。聽聞智者是世間的良師益友，便虛心前往請教學習，於是被派遣修行《法華經》（Fa Hua Jing）懺悔法十四天。
【English Translation】 English version: Master Zheng Bai: The master said, 'This is the second contemplation phase in the practice of detachment (Bei She Guan, a type of meditation).』 The mountain gods repeatedly harassed and tested him, but he remained calm and unmoved. On the thirtieth day of the second month of the seventh year of the Daye era, he passed away at Guoqing Temple, at the age of sixty.
Da Zhi of Kuaiji: His surname was Gu. After becoming a monk, he immediately served Zhi Zhe (a famous monk of the Sui Dynasty). Zhi Zhe, seeing his free and unrestrained spirit, high above worldly matters, gave him his current name. He recited the 'Wonderful Dharma Lotus Flower Sutra', appearing serene and tranquil, his voice clear and flowing, causing listeners to forget their fatigue. He also practiced asceticism (Du Tuo Xing, Buddhist ascetic practices) at Ganlu in Mount Lu, sometimes throwing himself before fierce beasts, but the beasts would always avoid him. When his food was almost gone, he sustained himself only with cakes and fruits, continuing in this way for seven years, never ceasing his meditation and recitation. During the Daye era, when the court banned Buddhism, he lamented the decline of the Dharma, so he wore mourning clothes and wept bitterly before the Buddha for three days, vowing to sacrifice his body to clarify the true teachings. He went to the Eastern Capital and submitted a memorial, saying, 'May Your Majesty promote the Three Jewels (Buddha, Dharma, Sangha), and this poor monk is willing to burn off one arm at Mount Song (a mountain name) to repay the country's kindness.' The emperor granted his request. So he gathered the seven assemblies (Buddhist monastic community), set up a large vegetarian feast, abstained from food for three days, ascended a high platform, wrapped his arm in cloth, poured wax on it, and lit it like a torch. The light illuminated the mountain rocks, and those who saw it felt pain to the marrow of their bones, but his expression remained unchanged. He either recited scriptures, or praised the virtues of the Buddha, and spoke the Dharma to the assembly, his voice continuous. After the burning, he descended from the platform, sat in the lotus position and entered into meditation, and passed away after seven days. He left behind more than seventy pages of vows, intending to become a good friend to all beings. People were moved to tears when they read them.
Zhi Zhao of Linhai: His surname was Zhang. At the age of seventeen, both of his parents passed away. After taking off his mourning clothes, he fell ill, and long-term medical treatment was ineffective. So in a quiet night, he struggled to get up and go to the courtyard, lay down facing the moon, and sincerely recited the name of Moonlight Bodhisattva (Yue Guang Pu Sa, name of a Bodhisattva), only wishing that the Bodhisattva would have great compassion and save me from this serious illness. After reciting continuously for ten days, on the night of the new moon, he dreamed of a person, whose appearance was extraordinary, coming from the east and saying to him, 'I have come specifically to cure your illness.' Then he approached Zhi Zhao's body with his mouth and sucked in sequence, continuing for three nights, and thus he gradually recovered. He was convinced that the Three Jewels were his refuge, so he went to Anjing Temple and took Hui Ping (a person's name) as his teacher. Hearing that Zhi Zhe was a good teacher and friend in the world, he humbly went to ask for instruction and study, and was then sent to practice the repentance method of the 'Lotus Sutra' (Fa Hua Jing) for fourteen days.
。初夜懺訖就床。欲坐。見九頭龍從地涌出。上升虛空。明旦咨白。智者曰。此表九道眾生聞法華經。將破無明地。入法性空耳。又住寶林寺行之。初入懺夜如有人來搖動戶扇。璪問。何人。即答。我看燈耳。如是數過。寺有慧成大德聞之曰。彼堂素有惡鬼。今聞此聲。鬼取人也。成侵曉扣戶。喚之未及應。成繞堂喟云。苦哉苦哉。其人亡矣。璪開戶。成云。汝猶在耶。吾謂昨夜兒已害汝。故此嗟耳。成咨永陽王。王遣數十人執仗防護。璪曰。命由業也。豈防護所能加乎。愿諸仁者將領還城。啟王云。爾防人去。后夜鬼入堂內。槌壁打柱。周遍東西。堂內六燈。璪即滅五。留一行道坐禪誦經。坦然無懼。至三七日。事恒如此。行法將訖。見青衣童稱讚善哉。言已不現。嘗往會稽。路由剡溪李行村乞食。主人誤進毒蕈。食訖前邁。主人啖其餘。皆吐痢幾絕。鄰人持藥追師。十里方及。師疾行無恙。問。何故見尋。具陳上事。師笑曰。貧道無他。可棄藥而返。通道力所熏。毒不能傷也。大業元年。駕幸江都。銜主僧命出參引見內殿。帝遙見之。避席令坐。遣通事舍人盧正方送還。為智者設千僧齋。度四十九人出家。施寺物二千段。米三千石。並香酥等。又為造四周土墻。六年。往揚州參見。遣給事侍郎許公遠送還。為智者
【現代漢語翻譯】 現代漢語譯本： 初夜懺悔完畢后準備上床休息，想要坐下時，看見九頭龍從地裡涌出，升上天空。第二天早晨請教智者（隋代天臺宗高僧，被認為是西方極樂世界阿彌陀佛的化身），智者說：『這表示九道眾生聽聞《法華經》，將要破除無明，進入法性空寂的境界。』 他又住在寶林寺修行。剛開始懺悔的夜晚，好像有人來搖動門扇。法璪（人名，下同）問：『是誰？』那聲音回答：『我看看燈。』像這樣發生了好幾次。寺里有位慧成大德（對有德行的僧人的尊稱）聽到了這件事，說：『那個堂里向來有惡鬼，現在聽到這種聲音，是鬼要抓人了。』慧成在黎明時分敲門，呼喚法璪，還沒等他答應。慧成繞著堂嘆息道：『可憐啊可憐啊，這個人已經死了。』法璪打開門，慧成說：『你還在啊？我以為昨天晚上鬼已經害了你，所以才這樣嘆息。』 慧成把這件事告訴了永陽王（可能是指當時的統治者），永陽王派了幾十個人拿著武器來保護法璪。法璪說：『命運是由業力決定的，難道是靠防護就能改變的嗎？希望各位將領返回城裡，稟告大王說，你們防守的人離開后，後半夜鬼進入堂內，敲打墻壁和柱子，走遍了東西。』堂內有六盞燈，法璪就滅了五盞，留下一盞，照常坐禪誦經，坦然無懼。這樣過了二十一天，事情一直如此。修行將要結束時，看見一個穿著青衣的童子稱讚『善哉』，說完就不見了。 他曾經前往會稽（地名），路過剡溪李行村時乞食。主人錯誤地給他吃了有毒的蘑菇。吃完後繼續趕路。主人吃了剩下的蘑菇，都吐瀉得快要死了。鄰居拿著藥追趕法師，追了十里才追上。法師快步行走，安然無恙。問他為什麼要尋找自己，鄰居詳細地說了上面的事情。法師笑著說：『貧道沒有什麼特別的，可以把藥扔掉回去了。這是通道的力量所薰陶，毒藥不能傷害我。』 大業元年（隋煬帝年號），隋煬帝前往江都（地名），法璪接受寺廟主持的命令，出來參見並被引見進入內殿。隋煬帝遠遠地看見他，就離開座位讓他坐下，派遣通事舍人盧正方送他回去。為智者設千僧齋，度四十九人出家，佈施寺廟物品兩千段，米三千石，以及香酥等。又為寺廟建造四周的土墻。大業六年，法璪前往揚州參見隋煬帝，隋煬帝派遣給事侍郎許公遠送他回去。為智者…
【English Translation】 English version: After completing the initial night's repentance, as he prepared to rest and was about to sit down, he saw a nine-headed dragon emerge from the ground and ascend into the sky. The next morning, he consulted Zhizhe (a prominent monk of the Tiantai school during the Sui Dynasty, considered an incarnation of Amitabha Buddha of the Western Pure Land), who said, 'This signifies that the beings of the nine realms, upon hearing the Lotus Sutra (法華經), will break through ignorance and enter the emptiness of Dharma-nature.' He also resided at Baolin Temple (寶林寺) to practice. On the first night of repentance, it seemed as if someone was shaking the door fan. Fazao (法璪, a personal name, same below) asked, 'Who is it?' The voice replied, 'I am just looking at the lamp.' This happened several times. A virtuous monk named Huicheng (慧成, an honorific for monks of virtue) in the temple heard this and said, 'That hall has always been haunted by evil spirits. Now that they hear this sound, the ghost is going to seize someone.' At dawn, Huicheng knocked on the door, calling out to Fazao, but before he could answer, Huicheng circled the hall, lamenting, 'Alas, alas, this person is dead.' Fazao opened the door, and Huicheng said, 'You are still here? I thought the ghost had already harmed you last night, which is why I was lamenting.' Huicheng told Yongyang King (possibly referring to the ruler at the time) about this matter, and the Yongyang King sent dozens of people with weapons to protect Fazao. Fazao said, 'Destiny is determined by karma, can it be changed by protection? I hope that you generals will return to the city and report to the King that after the people you sent to guard leave, the ghost entered the hall in the second half of the night, knocking on the walls and pillars, and going all around. There were six lamps in the hall, and Fazao extinguished five of them, leaving one, and continued to sit in meditation, chanting scriptures, fearless and calm. This continued for twenty-one days. As the practice was about to end, he saw a boy in green clothes praising 'Excellent!' and then disappeared. He once went to Kuaiji (會稽, a place name) and begged for food in Lixing Village (李行村) in Yanxi (剡溪) on the way. The host mistakenly gave him poisonous mushrooms. After eating them, he continued on his way. The host ate the remaining mushrooms and was vomiting and having diarrhea to the point of near death. The neighbors chased after the master with medicine, catching up after ten li (里, a unit of distance). The master was walking quickly, unharmed. When asked why they were looking for him, the neighbors explained the above situation in detail. The master smiled and said, 'This poor monk has nothing special. You can throw away the medicine and go back. This is the influence of the power of faith, poison cannot harm me.' In the first year of the Daye era (reign title of Emperor Yang of the Sui Dynasty), Emperor Yang of Sui went to Jiangdu (江都, a place name). Fazao, on the order of the abbot of the temple, came out to pay respects and was led into the inner palace. Emperor Yang of Sui saw him from afar and left his seat to invite him to sit down, sending the secretary Lu Zhengfang (盧正方) to escort him back. He set up a thousand-monk vegetarian feast for Zhizhe, ordained forty-nine people as monks, and donated two thousand bolts of cloth, three thousand shi (石, a unit of volume) of rice, and fragrant ghee, etc., to the temple. He also built earthen walls around the temple. In the sixth year of the Daye era, Fazao went to Yangzhou (揚州) to see Emperor Yang of Sui, who sent the attendant Xu Gongyuan (許公遠) to escort him back. For Zhizhe...
設千僧齋。度一百人出家。施寺物一千段。嚫僧絹各一疋。凡九經參覲。貞觀十二年卒。
穎川智晞
陳姓。先世官寓閩越。幼懷脫俗。年二十投智者出家具戒。稟受禪決。如救頭然。居佛隴。創造嚴整。惟經臺未構。香爐峰者多檉柏木。有神據之。無敢睨視。咸請師伐之。師曰。恐山神護惜。不可造次。夜夢送香爐峰木。悉用舍訖。遂取用之。大小咸宜。更無所少。初智者與沿江居民約。舍作放生。永絕采捕。歷年浸遠。復立扈梁師與章安禮智者塔。焚香咒愿。頃有漁人見立在扈上。意謂隨水。呼舡往救。即不見矣。遞相報示。改惡從善。復停采捕。僧法雲欲往香爐峰禪坐。師諫曰。彼山神剛猛。汝道力微弱。慎勿往。云不從。方越宿。神即現形。驅云令還。云自陳已。深生敬仰。東山銅鐘忽爾響震山谷。師云。此喚吾也。可香湯浴我。十二月十七夜趺坐。執如意說法。尋即寂然。眾哭不已。復啟眸戒曰。有生必滅。世相如是。寧足悲耶。今吾去爾。勿撓吾意也。又云。吾習禪來將五十年。不負信施。當自䇿勵。勿唐喪光陰。或問生處。答曰。據吾所夢。報在兜率。宮殿青色。在天西北。見吾先師。侍左右者皆坐寶座。唯一座空。吾詢所以。答云。卻後六年。灌頂當升此說法。十八日旦。謂弟子曰。汝
【現代漢語翻譯】 現代漢語譯本： 設千僧齋（供養一千位僧人的齋飯）。度一百人出家（剃度一百人成為僧侶）。施寺物一千段（捐贈寺廟物品一千件）。嚫僧絹各一疋（佈施給每位僧人一匹絹）。總共九次參覲（皇帝）。貞觀十二年（公元638年）圓寂。
穎川智晞（唐代僧人）
俗姓陳，先祖世代為官，居住在閩越（今福建一帶）。從小就懷有出世之心。二十歲時，投奔智者（智顗大師）出家，受具足戒。稟受禪法，如救燃眉之急一般精進。居住在佛隴（地名），建立寺廟，非常莊嚴整齊，只是經臺尚未建成。香爐峰（山峰名）上有很多檉柏樹木，有山神佔據著，沒有人敢輕易冒犯。大家都請求智晞法師砍伐這些樹木。智晞法師說：『恐怕山神愛惜這些樹木，不可輕舉妄動。』當晚夢見山神送來香爐峰的木材，全部用完，於是就取用這些木材，大小都合適，沒有缺少。當初智者大師與沿江居民約定，捨棄捕撈作為放生，永遠斷絕采捕。時間久遠之後，又設立扈梁師（地名）與章安（章安灌頂）祭拜智者大師的塔，焚香祝願。不久，有漁民看見（智晞法師）站在扈樑上，以為他隨水漂流，呼喚船隻前去營救，卻不見了。人們互相告知，改惡從善，重新停止采捕。僧人法雲想要前往香爐峰禪坐，智晞法師勸諫說：『那裡的山神剛強兇猛，你的道力微弱，千萬不要去。』法雲不聽勸告。剛過一夜，山神就顯現身形，驅趕法雲讓他回去。法雲自己陳述了情況，（對智晞法師）深生敬仰。東山的銅鐘忽然響徹山谷。智晞法師說：『這是在呼喚我啊，可以用香湯為我沐浴。』十二月十七日夜裡，跏趺而坐，手持如意說法，隨即圓寂。眾人哭泣不止。智晞法師又睜開眼睛告誡說：『有生必有滅，世間萬象都是如此，有什麼值得悲傷的呢？現在我要離開了，不要擾亂我的心意。』又說：『我學習禪定將近五十年，沒有辜負信徒的佈施，應當自我鞭策，不要白白浪費光陰。』有人問他將往生何處，回答說：『根據我的夢境，我將往生到兜率天（彌勒菩薩的凈土），宮殿是青色的，在天的西北方。我見到了我的先師（智顗大師），侍奉在他左右的人都坐在寶座上，只有一個座位是空著的。我詢問原因，回答說：『六年之後，灌頂（章安灌頂）應當升到這裡說法。』』十八日早上，對弟子們說：『你們……』
【English Translation】 English version: He arranged a Thousand Monk Offering (a meal offering to a thousand monks). He ordained one hundred people (ordained one hundred people to become monks). He donated one thousand pieces of temple goods. He gifted each monk with one bolt of silk. He attended the emperor nine times. He passed away in the twelfth year of the Zhenguan era (638 AD).
Zhixi of Yingchuan (a Tang Dynasty monk)
His lay surname was Chen. His ancestors were officials residing in Minyue (present-day Fujian area). From a young age, he harbored a desire to renounce the world. At the age of twenty, he joined the Sangha under the guidance of Zhi Zhe (Master Zhiyi) and received the full precepts. He diligently practiced Chan meditation as if his head were on fire. He resided in Folong (place name), establishing temples that were very solemn and orderly, only the Sutra platform was not yet built. On Xianglu Peak (mountain peak name), there were many tamarisk and cypress trees, which were believed to be inhabited by mountain spirits, and no one dared to offend them easily. Everyone requested Master Zhixi to cut down these trees. Master Zhixi said, 'I fear that the mountain spirits cherish these trees, and we should not act rashly.' That night, he dreamed that the mountain spirits sent the wood from Xianglu Peak, and it was all used up. So he took the wood, and the sizes were all suitable, and nothing was lacking. Initially, Master Zhi Zhe made an agreement with the residents along the river to abandon fishing as an act of releasing life, forever ceasing fishing. After a long time, they established the Huliang Shrine (place name) and the stupa of Zhang'an (Zhang'an Guanding) to worship Master Zhi Zhe, burning incense and making vows. Soon after, a fisherman saw (Master Zhixi) standing on Huliang, thinking he was drifting with the water, and called for a boat to rescue him, but he was nowhere to be found. People informed each other, reformed their ways, and stopped fishing again. The monk Fayun wanted to go to Xianglu Peak to meditate, and Master Zhixi advised him, 'The mountain spirits there are fierce and strong, and your spiritual power is weak, so do not go.' Fayun did not listen to the advice. After only one night, the mountain spirit appeared and drove Fayun away, ordering him to return. Fayun explained the situation himself, and (to Master Zhixi) developed deep respect. The bronze bell of Dongshan suddenly resounded throughout the valley. Master Zhixi said, 'This is calling me, you can bathe me with fragrant water.' On the night of the seventeenth day of the twelfth month, he sat in the lotus position, held a ruyi scepter, and taught the Dharma, then passed away peacefully. The crowd cried incessantly. Master Zhixi opened his eyes again and admonished, 'Birth is inevitably followed by death, and the phenomena of the world are all like this, so what is there to be sad about? Now I am leaving, do not disturb my mind.' He also said, 'I have been practicing Chan meditation for nearly fifty years, and I have not failed the offerings of the faithful. I should encourage myself and not waste time in vain.' Someone asked him where he would be reborn, and he replied, 'According to my dream, I will be reborn in Tushita Heaven (the Pure Land of Maitreya Bodhisattva), the palace is blue, and it is in the northwest of the heavens. I saw my former teacher (Master Zhiyi), and those who served him were all seated on thrones, but one seat was empty. I asked the reason, and the answer was, 'After six years, Guanding (Zhang'an Guanding) should ascend here to teach the Dharma.'' On the morning of the eighteenth day, he said to his disciples, 'You...'
等早齋。吾命不久。有氓登山問疾。食竟辭還。師念其遠來。苦留不住。謂曰。既不少留。即當疾去。雨必作矣。時杲日麗天。全無雲翳。頃之大雨傾瀉。日當亭午。趺坐而逝。咸聞空中絃管聲。龕于智者塔前二百步。壽七十二。初師禮育王寶塔八萬四千拜。旋繞數千匝。感紫文印于右臂。方整明亮。終身不沒。臨終告弟子云。眾聖印我。豈虛也哉。吾生內院必矣。
富陽等觀
孫姓。依止智者。于天臺貞觀九年十二月餘杭法忍寺請敷演大教。至十年正旦皋亭廟神請受菩薩大戒云。禪師經過廟庭。弟子巡遊不在。今故遠來求師授戒。師即索爐然香云。吾為檀越受菩薩戒。神蒙戒已。即便辭去。明日夜半。燒香剃頭。洗浴著新凈衣。面西趺坐。稱彌陀．觀音．勢至．智者號。為慧法師說三觀義云。此親承大師口說者。言畢而終。
昭丘道悅
張姓。年十二投玉泉寺出家。常誦大品般若及妙經為日課。時智者創造未有鐘磬。師于泉源得怪石懸之。每誦經卷。通輒加一下。聲韻凌徹。聞者肅然。幽冥之途。屢有祥感。知而不傳。因患水腹。脹急如鼓。世醫拱手。唯念般若治之。一夕誦次。急腹水迸流。試以手摩。洪腫頓退。茲非所謂轉重障輕受者乎。隋末盜起。兇賊朱粲遽來加害。師端坐曰。吾沙
【現代漢語翻譯】 現代漢語譯本：
等候早齋時，（他知道）我壽命不長了。有百姓登山來問候病情，用完齋飯後告辭返回。師父考慮到他遠道而來，極力挽留但留不住，就說：『既然不願多留，就應該快點走，一定會下雨的。』當時陽光明媚，萬里無雲。不久之後，大雨傾盆而下。正午時分，師父結跏趺坐而逝。眾人都聽到空中傳來絃樂管樂的聲音。龕（kān，安置神佛像的小閣子）安放在智者塔前二百步的地方，享年七十二歲。當初，師父禮拜育王寶塔八萬四千拜，環繞數千圈，感應到紫色文字印在右臂上，方正明亮，終身不消失。臨終時告訴弟子說：『眾多聖賢為我印證，難道是虛假的嗎？我往生兜率內院（Dōus.ita，佛教欲界六天之一，彌勒菩薩在此說法）是必然的。』
富陽等觀（Fùyáng Děng Guān，人名）
姓孫，依止智者大師。在天臺貞觀九年十二月，于餘杭法忍寺請求敷演大教。到貞觀十年正月初一，皋亭廟神（Gāotíng miào shén，廟宇的神）請求受菩薩大戒說：『禪師經過廟庭，弟子巡遊不在，現在特意遠道而來求師父授戒。』師父就拿起香爐點燃香說：『我為檀越（dānyuè，施主）受菩薩戒。』神接受戒律后，就告辭離去。第二天半夜，燒香剃頭，洗浴后穿上新的乾淨衣服，面向西方結跏趺坐，稱念彌陀佛（Amitābha，西方極樂世界的教主）、觀音菩薩（Avalokiteśvara，觀世音菩薩）、勢至菩薩（Mahāsthāmaprāpta，阿彌陀佛的右脅侍）和智者大師的名號，為慧法師（Huì Fǎ Shī，人名）講解三觀（sān guān，空觀、假觀、中觀）的義理說：『這是我親自承蒙大師口述的。』說完就去世了。
昭丘道悅（Zhāoqiū Dàoyuè，人名）
姓張，十二歲時到玉泉寺出家。經常誦讀《大品般若經》（Dà Pǐn Bōrě Jīng，般若經的一種）和《妙法蓮華經》（Miàofǎ Liánhuā Jīng，簡稱《法華經》）作為每日功課。當時智者大師建立寺廟，還沒有鐘磬。道悅法師在泉源找到一塊怪石懸掛起來，每次誦經，通順時就敲一下，聲音洪亮清澈，聽到的人都肅然起敬。幽冥之處，屢次有吉祥的感應，他知道但不外傳。後來患了水腹病，肚子脹得像鼓一樣，世俗的醫生束手無策，他唯有唸誦《般若經》來治療。一天晚上誦經時，腹水突然迸流而出，用手按摩，腫脹立刻消退。這難道不是所謂的轉重障為輕報嗎？隋朝末年盜賊蜂起，兇殘的朱粲（Zhū Càn，人名）突然前來加害。道悅法師端坐不動說：『我是一個沙門（shāmén，出家修道的人）。』朱粲用刀砍他，鮮血如乳，朱粲因此感到害怕而退走了。
【English Translation】 English version:
While waiting for the morning meal, (he knew) my life would not be long. Some people climbed the mountain to inquire about his illness, and after finishing the meal, they bid farewell and returned. The master, considering they had come from afar, tried hard to persuade them to stay, but they wouldn't. So he said, 'Since you are unwilling to stay longer, you should leave quickly, as it will surely rain.' At that time, the sun was bright and there wasn't a cloud in the sky. Shortly after, a heavy rain poured down. At noon, the master sat in full lotus posture and passed away. Everyone heard the sound of string and wind instruments in the air. His shrine (kān, a small cabinet for placing statues of deities) was placed two hundred steps in front of the Zhizhe Pagoda, and he lived to the age of seventy-two. Initially, the master prostrated eighty-four thousand times before the Yuwang Pagoda, circumambulating it thousands of times, and sensed purple characters imprinted on his right arm, square and bright, never disappearing throughout his life. On his deathbed, he told his disciples, 'The many sages have certified me, how could it be false? My rebirth in the inner court of Tushita (Dōus.ita, one of the six heavens of the desire realm in Buddhism, where Maitreya Bodhisattva preaches) is certain.'
Fu Yang Deng Guan (Fùyáng Děng Guān, a person's name)
Surnamed Sun, he relied on Master Zhizhe. In the twelfth month of the ninth year of the Zhenguan era of the Tian Tai dynasty, at the Faren Temple in Yu Hang, he requested to expound the Great Teaching. On the first day of the first month of the tenth year of the Zhenguan era, the God of the Gao Ting Temple (Gāotíng miào shén, the god of the temple) requested to receive the Bodhisattva precepts, saying, 'The Chan master passed by the temple, but your disciple was away on patrol. Now, I have come from afar to request the master to bestow the precepts.' The master then picked up the incense burner, lit the incense, and said, 'I bestow the Bodhisattva precepts upon the donor (dānyuè, benefactor).' After the god received the precepts, he bid farewell and left. The next night at midnight, he burned incense, shaved his head, bathed, and put on new, clean clothes. Facing west, he sat in full lotus posture, reciting the names of Amitabha Buddha (Amitābha, the lord of the Western Pure Land), Avalokitesvara Bodhisattva (Avalokiteśvara, the Bodhisattva of Compassion), Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta, the right attendant of Amitabha Buddha), and Master Zhizhe. He explained the meaning of the Three Contemplations (sān guān, emptiness, provisional existence, and the middle way) to Dharma Master Hui (Huì Fǎ Shī, a person's name), saying, 'This is what I personally received from the master's mouth.' After speaking, he passed away.
Zhao Qiu Dao Yue (Zhāoqiū Dàoyuè, a person's name)
Surnamed Zhang, he became a monk at Yuquan Temple at the age of twelve. He regularly recited the Large Perfection of Wisdom Sutra (Dà Pǐn Bōrě Jīng, a type of Prajna Sutra) and the Wonderful Dharma Lotus Flower Sutra (Miàofǎ Liánhuā Jīng, abbreviated as the Lotus Sutra) as his daily practice. At that time, when Master Zhizhe was building the temple, there were no bells or chimes. Dao Yue found a strange stone at the spring and hung it up. Whenever he recited a sutra and understood it, he would strike it once, the sound being loud and clear, causing those who heard it to be respectful. In the realm of the unseen, there were often auspicious signs, which he knew but did not spread. Later, he suffered from ascites, his abdomen swelling like a drum. Secular doctors were helpless, so he only recited the Prajna Sutra to cure it. One night while reciting the sutra, the abdominal fluid suddenly burst out, and when he massaged it with his hand, the swelling immediately subsided. Isn't this what is called transforming heavy obstacles into light retribution? At the end of the Sui Dynasty, bandits rose up, and the cruel Zhu Can (Zhū Càn, a person's name) suddenly came to harm him. Dao Yue sat upright and said, 'I am a Shramana (shāmén, a monk who has left home to cultivate the Way).' Zhu Can cut him with a knife, and the blood was like milk, causing Zhu Can to be afraid and retreat.
門也。浮幻形骸。任加白刃。賊奇之而去。師一生唯衣粗麻。日止一食。且分其半以資飛走沈泳之屬。慈善所熏。或飛來肩上。或招至手中。雖弊服蔽身。而絕𤼭虱。每於鄰居乞虱養之。居山五十餘年。壽七十二。永徽中有見其跪足擎錫于清溪之上。自稱般若法師。言訖不見。
山門傳持教觀法華天宮左溪三尊者世家
原夫治推文景。而文景之書且無一事可紀。則其綿固本根而壽。漢氏之脈必有斡旋。運用者人皆知締創之難。不知保守之尤難。上不遺夫祖宗付託之重。而下合夫為天下得人之仁。茲所以並列祖位而無愧也。撰三尊者世家。
智威處之
縉雲人。蔣姓。母朱。世業儒。祖為唐興宰。十八為本州堂長。父母令歸納婦。中途忽逢梵僧曰。少年何意欲違昔日重誓耶。因示其五愿曰。一．臨終正念。二．不更墮地獄三途。三．即還人中。不高不下處託生。四．童真出家。如法奉戒。五．不為流俗之僧。蓋師前身徐陵。陵年數歲。家人攜以候志公。公曰。天上石麒麟也。后為陳左僕射聽智者說止觀。深有所得。故立此愿。今為蔣氏子。實先酬不高不下處託生之愿。淳智贊曰。親逢智者陳良愿。果作宗師副宿期是也。師聞愿已。不復還家。即往國清投禮章安。煬帝敕度四十九僧。師其一焉。
【現代漢語翻譯】 現代漢語譯本： 門也。這副虛幻不實的軀殼，任憑刀劍加身。盜賊感到驚異而離去。這位法師一生只穿粗麻衣，每天只吃一頓飯，而且還要分出一半來供給那些飛禽、走獸和水中游魚。他的慈悲心感化了萬物，有時鳥兒會飛到他的肩上，有時他能招手讓動物來到手中。雖然破舊的衣服遮蔽著身體，但他身上絕對沒有虱子。他經常向鄰居乞討虱子來飼養。在山中住了五十多年，享年七十二歲。永徽年間，有人看見他跪在清溪之上，雙手捧著錫杖，自稱是般若法師（Prajna master）。說完就不見了。
山門傳持教觀法華天宮左溪三尊者世家
考察文景之治，文景時期的書籍也沒有一件值得記載的事情。那麼，漢朝能夠綿延穩固，根本在於其血脈中一定有能夠斡旋和運用的人。人們都知道開創事業的艱難，卻不知道保守事業尤其艱難。上位者不辜負祖宗的重託，下位者符合為天下選拔人才的仁義。因此，（這三位尊者）可以並列于祖位而無愧。撰寫三尊者世家。
智威處之
是縉雲人，姓蔣，母親姓朱。世代以儒學為業。祖父曾擔任唐興縣宰。智威十八歲時，擔任本州的堂長。父母命令他回家娶妻。途中忽然遇到一位梵僧，對他說：『少年為何想要違背昔日的重誓呢？』於是向他展示了他的五個誓願：一、臨終時保持正念；二、不再墮入地獄、餓鬼、畜生三惡道；三、立即回到人間，投生到不高不低的家庭；四、以童真之身出家，如法奉持戒律；五、不做隨波逐流的庸俗僧人。』原來這位法師的前身是徐陵。徐陵幾歲時，家人帶著他去拜見志公（Zhi Gong）。志公說：『這是天上的石麒麟啊。』後來徐陵擔任陳朝的左僕射，聽智者大師（Zhi Zhe）講解止觀，深有所得。所以立下了這些誓願。如今作為蔣家的兒子，實際上是先實現了投生到不高不低的家庭的誓願。淳智讚歎說：『親自遇到智者大師陳述美好的誓願，果然成為宗師不負前世的期望。』智威法師聽聞這些誓願后，不再回家，立即前往國清寺，投靠章安大師（Zhang An）。隋煬帝下令度化四十九位僧人，智威法師就是其中之一。
【English Translation】 English version: Monk. This illusory and unreal body, let sharp blades be applied to it. The thieves were surprised and left. The master wore only coarse hemp clothes throughout his life, ate only one meal a day, and even divided half of it to provide for the birds, beasts, and swimming creatures. His compassion influenced all things. Sometimes birds would fly onto his shoulders, and sometimes he could beckon animals to come into his hands. Although his worn clothes covered his body, he had absolutely no lice. He often begged lice from his neighbors to raise. He lived in the mountains for more than fifty years and lived to the age of seventy-two. During the Yonghui era, someone saw him kneeling on the Qingxi River, holding a tin staff in his hands, and calling himself Prajna Master (Prajna master). After speaking, he disappeared.
The Lineage of the Three Venerables of Zuoxi at Tiangong, who Transmitted the Teachings of the Tiantai School and the Lotus Sutra from the Mountain Gate
Examining the reigns of Emperors Wen and Jing, there is not a single noteworthy event recorded in the books of their time. Therefore, the enduring stability of the Han Dynasty must lie in the fact that there were people in its lineage who could mediate and utilize. People know the difficulty of creating a career, but they do not know that preserving it is even more difficult. Those in high positions do not fail to live up to the heavy trust of their ancestors, and those in low positions are in accordance with the benevolence of selecting talents for the world. Therefore, (these three venerables) can be placed alongside the ancestral positions without shame. Writing the lineage of the Three Venerables.
Zhiwei's Place
He was a native of Jinyun, with the surname Jiang, and his mother's surname was Zhu. His family had been engaged in Confucianism for generations. His grandfather served as the magistrate of Tangxing County. When Zhiwei was eighteen years old, he served as the head of the prefecture. His parents ordered him to return home to marry a wife. On the way, he suddenly encountered a Brahman monk who said to him, 'Young man, why do you want to violate your past vows?' Then he showed him his five vows: 1. Maintain right mindfulness at the time of death; 2. No longer fall into the three evil realms of hell, hungry ghosts, and animals; 3. Immediately return to the human realm and be reborn into a family that is neither high nor low; 4. Leave home as a virgin and uphold the precepts according to the Dharma; 5. Do not be a vulgar monk who follows the crowd.' It turned out that this master's previous life was Xu Ling. When Xu Ling was a few years old, his family took him to see Zhi Gong (Zhi Gong). Zhi Gong said, 'This is a stone Qilin from heaven.' Later, Xu Ling served as the Left Minister of the Chen Dynasty and listened to the Great Master Zhi Zhe (Zhi Zhe) explain the cessation and contemplation, and gained profound understanding. Therefore, he made these vows. Now, as the son of the Jiang family, he has actually fulfilled the vow of being reborn into a family that is neither high nor low first. Chunzhi praised: 'Personally encountering the Great Master Zhi Zhe stating the beautiful vows, he truly became a master and did not fail the expectations of his previous life.' After hearing these vows, Master Zhiwei did not return home and immediately went to Guoqing Temple to rely on Master Zhang An (Zhang An). Emperor Yang of the Sui Dynasty ordered the ordination of forty-nine monks, and Master Zhiwei was one of them.
受具已。詢求心要。定慧圓明。寂照無礙。欲卜勝地。以所悟法門。饒益有識。上元元年。以神力飛一錫于門外。洎尋之。乃在蒼嶺普通山。可五百里。以狹隘不容廣眾。凌空再擲。今軒轅煉丹山法華院也。師既戾止。剪棘刈茅。班荊為座。聚石為徒。晝講夜禪。殆無虛日。學子明來習禪者三百。習講者七百。登座則有紫氣覆頂。狀如寶蓋。烏雀旁蹲。有若家畜。煬帝嘗以麈尾扇．辟支佛牙．真金像雕．檀龕賜章安。章安回施永鎮伽藍。草創之初。眾苦無水。乃浚一井。才二尺許。供給千眾。冬夏無竭。迄今賴之。師身強七尺。骨骼古雅。封官朝散大夫。賜大師號。天與多能。富於才藻。嘗制桃巖寺碑。與王簡棲頭陀寺碑氣度相埒。永隆三年十一月二十八日示滅。異香七日不絕。方其坐滅之時。鄰郡仙居上畈之人。見其赴俗舍之齋。咸謂至人行無方所。起滅不可測也。吳越國王謚玄達尊者。我皇祐初仙居令伍帙于傳道處。宇以殿亭。奉安真像之夜有虎繞殿三匝而去。元豐五年十三代孫繼忠。躬禮舍利。增飾其塔。錄行實而論曰。師與天宮威同時。行化俱受封官繼祖之位。若橫論之。只有八世。豎分則成乎九也。昔如來般涅槃后。阿難結集一代教典。出二弟子。一名商那和修。一名末田地。故付法藏中。橫列二十三。豎
【現代漢語翻譯】 現代漢語譯本： 受具足戒后，他開始探求佛法的心要，即定與慧達到圓滿明澈的境界，心如明鏡般寂靜，照亮一切卻無所滯礙。他想選擇一個殊勝的地方，用自己領悟的佛法，去饒益那些有覺悟能力的人。上元元年（公元674年），他用神通將一根錫杖飛到門外。人們尋找錫杖，發現在蒼嶺的普通山上，距離大約五百里。因為那裡狹窄不能容納眾多的人，他又凌空再次投擲錫杖，這次落在了現在的軒轅煉丹山法華院。 智者大師到達那裡后，砍除荊棘雜草，用草當席，聚石為徒，日夜講經禪修，幾乎沒有空閑的時候。來學習禪修的學子有三百人，學習講經的有七百人。當他登座講法時，有紫色的祥雲覆蓋在他的頭頂，形狀像寶蓋一樣。烏鴉和麻雀在他旁邊蹲著，好像家養的動物一樣。隋煬帝曾經賜給他麈尾扇、辟支佛牙（Pratyeka-buddha's tooth，獨覺佛的牙齒）、真金雕像和檀香木龕。智者大師又將這些東西回贈給永鎮伽藍（Yongzhen Ghalan，寺院名）。 在草創初期，大眾苦於沒有水。於是他開鑿了一口井，才挖了兩尺多深，就足夠供給上千人使用，冬夏都不會枯竭，直到現在人們還依賴著它。智者大師身高七尺，骨骼清奇古樸。朝廷封他為朝散大夫，賜予大師的稱號。上天賦予他多種才能，他富有才華和文采。他曾經撰寫了桃巖寺碑，與王簡棲頭陀寺碑的氣度相媲美。永隆三年（公元682年）十一月二十八日，智者大師示現涅槃。奇異的香味七天都沒有散去。當他坐化的時候，鄰郡仙居上畈的人，看見他去俗人家裡應齋。人們都說，至人的行為沒有固定的處所，生滅也是不可測度的。 吳越國王謚號他為玄達尊者。我皇祐初年，仙居縣令伍帙在智者大師傳道的地方，建造了殿亭，供奉他的真像。在安放真像的夜晚，有一隻老虎繞著殿宇轉了三圈后離去。元豐五年，第十三代孫繼忠，親自禮拜舍利，增飾了他的塔。記錄他的行跡並評論說，智者大師與天宮威同時代，他們的行化都受到了封官，繼承了祖先的地位。如果橫向來論，只有八世。如果縱向來分，就成了九世了。過去如來佛般涅槃后，阿難（Ananda，佛陀的十大弟子之一）結集了一代教典，出了兩個弟子，一個名叫商那和修（Śāṇavāsa，禪宗三祖），一個名叫末田地（Madhyāntika，尊者名）。所以在付法藏中，橫向排列有二十三位，縱向排列...
【English Translation】 English version: Having received full ordination, he sought the essence of the mind, the perfect clarity of Samadhi (定, concentration) and Prajna (慧, wisdom), a serene illumination without obstruction. Desiring to choose an auspicious place to benefit sentient beings with his enlightened Dharma, in the first year of Shangyuan (674 AD), he used his supernatural power to fly a Khakkhara (錫杖, a Buddhist monk's staff) outside the gate. Upon searching, it was found on Mount Putong in Cangling, about five hundred li away. Deeming it too narrow to accommodate a large crowd, he cast the staff again into the air, and it landed at the present-day Fahua Monastery on Mount Xuanyuan Liandan. Once the Master arrived, he cleared away thorns and weeds, using grass as mats and gathering stones as disciples, lecturing and meditating day and night without rest. Three hundred students came to practice meditation, and seven hundred to study the sutras. When he ascended the Dharma seat, a purple aura covered his head, resembling a jeweled canopy. Crows and sparrows squatted beside him, as if they were domesticated animals. Emperor Yang of Sui once bestowed upon him a horsetail whisk, a Pratyeka-buddha's tooth (辟支佛牙), a statue carved from pure gold, and a sandalwood shrine. Master Zhang'an returned these gifts to Yongzhen Ghalan (永鎮伽藍, monastery name). In the early stages of construction, the community suffered from a lack of water. He then dug a well, only about two chi (尺, a unit of length) deep, which provided enough water for thousands of people, never running dry in winter or summer, and they still rely on it to this day. The Master was seven chi tall, with an elegant and ancient physique. He was granted the official title of Chao San Da Fu (朝散大夫, a court title) and the title of Great Master. Heaven endowed him with many talents, and he was rich in talent and literary skill. He once composed the Stele of Taoyan Temple, which rivaled the Stele of Wang Jianqi's Tuo Temple in grandeur. On the twenty-eighth day of the eleventh month of the third year of Yonglong (682 AD), the Master manifested Nirvana. A strange fragrance lingered for seven days. At the time of his passing, people in Shangfan of Xianju County in the neighboring prefecture saw him attending a vegetarian feast at a layman's house. People said that the actions of a perfected being are not confined to fixed places, and their arising and ceasing are immeasurable. The King of Wu-Yue posthumously honored him as Venerable Xuanda. In the early years of Huangyou, Wu Zhi, the magistrate of Xianju County, built a hall and pavilion at the place where the Master preached the Dharma, enshrining his true image. On the night of enshrining the image, a tiger circled the hall three times and then left. In the fifth year of Yuanfeng, his thirteenth-generation descendant Ji Zhong personally paid homage to the relics and embellished his pagoda. Recording his deeds and commenting, it was said that the Master and Tiangong Wei were contemporaries, and their propagation of the Dharma both received official titles and inherited the positions of their ancestors. If considered horizontally, there are only eight generations. If divided vertically, it becomes nine. In the past, after the Tathagata (如來, another name for Buddha) entered Parinirvana (般涅槃, complete Nirvana), Ananda (阿難, one of the Buddha's ten great disciples) compiled the teachings of a generation and produced two disciples, one named Śāṇavāsa (商那和修, the third patriarch of Zen) and the other named Madhyāntika (末田地, an honored monk). Therefore, in the Transmission of the Dharma Treasury, there are twenty-three listed horizontally, and vertically...
分二十四。蓋二弟子居國雖異。行化則同故也。今智者示滅。章安結集。一家教觀。出二弟子同時行化。結集日。煬帝送供十年。昔阿難結集阇王亦送供一夏。挹流尋源。智者如東土一佛。章安多聞何殊阿難。二威不異商那和修與末田地。煬帝．阇王亦外護符契。師平昔坐禪舊地。涉三百載。春草不生。異哉。
慧威
劉姓。東陽人。幼入空門。祝髮受具。時縉雲威大弘臺道。往摳衣焉。刻志禪那。忘寢與食。睹師墻奧。一日千里。多居山谷。罕交人事。故其止觀說行。人無得而名焉。惟見其深入威師之室。遂以小威稱之。法付弟子玄朗。吳越國王謚全真尊者。
玄朗
字慧明。雙林善慧大士六世孫也。母葛感瑞夢而有娠。產已但莞爾而笑。未嘗啼泣。九歲𨽻業清泰寺。授經日過七紙。如意中剃度。得戒于光州岸律師。與會稽宗禪師商確秘要。雖互相述許而各云大旨未周。聞天宮盛行止觀法門。可以銷眾滯。趣一理。即親附之。一家宗趣靡不精通。悟解深密。復依恭禪師意研心法。以十八種物行頭陀教。深厭人寰。志棲林壑。遂因巖穴建立招提。面列翠峰。左縈碧澗。草氈鋤枕。凡三十年。因號左溪。每言。泉石可以洗昏蒙。云松可以遺身世。吾以此始。亦以此終。故心不離定中。口不嘗藥
【現代漢語翻譯】 現代漢語譯本： 分二十四：大概是因為兩位弟子居住的國家雖然不同，但弘揚佛法的行為卻相同。如今智者大師示寂，章安尊者結集教法，天臺宗的教觀思想，由兩位弟子同時弘揚和結集。結集之日，隋煬帝供養了十年。過去阿難尊者結集時，阿阇世王也供養了一個夏天。追溯源頭，智者大師如同東土的一尊佛，章安尊者博聞強記，與阿難尊者有何不同？這兩位的威德不亞於商那和修尊者與末田地尊者。隋煬帝和阿阇世王也是護法的符契。智者大師生前坐禪的地方，經歷了三百年，寸草不生，真是奇異啊。
慧威
俗姓劉，是東陽人。年幼時進入佛門，剃度受戒。當時縉雲的慧威大師大力弘揚天臺宗的教法，慧威於是前去拜謁。他刻苦禪修，廢寢忘食，學習慧威大師的墻壁奧義，一日千里。他大多居住在山谷中，很少與人交往。因此，他的止觀修行，沒有人能夠說得清楚。只知道他深入慧威大師的門室，於是人們就用『小威』來稱呼他。他將法脈傳給了弟子玄朗。吳越國王謚號他為全真尊者。
玄朗
字慧明，是雙林善慧大士的六世孫。他的母親葛氏夢見祥瑞而懷孕。他出生后只是莞爾一笑，從未啼哭。九歲時在清泰寺學習，每天誦讀經典超過七張紙。成年後在如意寺剃度，在光州岸律師處受戒。他與會稽的宗禪師商討佛法秘要，雖然互相認可，但都認為彼此的見解不夠圓滿。聽說天宮寺盛行止觀法門，可以消除各種障礙，趨向唯一的真理，於是就親自前去依附學習。天臺宗的宗旨和趣味，沒有不精通的。他對佛法的領悟非常深刻。他又依止恭禪師研究心法，以十八種物品奉行頭陀苦行。他深深厭倦人世，立志隱居山林。於是依著巖洞建立寺院，面對著翠綠的山峰，左邊環繞著碧綠的溪澗。以草墊為床，以鋤頭為枕，這樣過了三十年。因此號為左溪。他常說：『泉水和石頭可以洗滌昏昧，雲朵和松樹可以忘卻身世。我以此開始，也以此結束。』所以他的心不離禪定，口不嘗藥物。
【English Translation】 English version: Section Twenty-Four: It is probably because although the two disciples resided in different countries, their actions in propagating the Dharma were the same. Now that Master Zhiyi (Zhi Zhe, meaning 'Wise One') has passed away, Venerable Zhang'an (Zhang An) compiled the teachings. The Tiantai (T'ien-t'ai) school's teachings and contemplations were propagated and compiled by the two disciples simultaneously. On the day of the compilation, Emperor Yang of Sui (Yang Di) made offerings for ten years. In the past, when Venerable Ananda (A Nan) compiled the teachings, King Ajatasatru (A She Shi Wang) also made offerings for a summer. Tracing the source, Master Zhiyi is like a Buddha in the Eastern Land, and Venerable Zhang'an is learned and knowledgeable, how is he different from Venerable Ananda? The majestic virtue of these two is no less than that of Venerable Shanavasin (Shang Na He Xiu) and Venerable Madhyantika (Mo Tian Di). Emperor Yang of Sui and King Ajatasatru are also protective talismans. The place where Master Zhiyi used to meditate, after three hundred years, not a single blade of grass grows, how strange!
Huiwei (Hui Wei)
His lay surname was Liu, and he was from Dongyang (Dong Yang). He entered the Buddhist order at a young age, was tonsured, and received the full precepts. At that time, Master Huiwei of Jinyun (Jin Yun) was vigorously propagating the Tiantai teachings, so Huiwei went to pay his respects. He diligently practiced Chan (Zen) meditation, forgetting sleep and food, studying Master Huiwei's profound teachings, progressing a thousand miles in a day. He mostly lived in mountain valleys, rarely interacting with people. Therefore, his practice of cessation and contemplation (止觀, Zhi Guan) was not something that people could easily describe. It was only known that he had deeply entered Master Huiwei's chamber, so people called him 'Little Wei'. He passed on the Dharma lineage to his disciple Xuanlang (Xuan Lang). The King of Wuyue (Wu Yue) posthumously honored him as the 'Perfectly True Venerable' (Quan Zhen Zun Zhe).
Xuanlang (Xuan Lang)
His style name was Huiming (Hui Ming), and he was the sixth-generation descendant of Great Scholar Shanhui of Shuanglin (Shuang Lin Shan Hui Da Shi). His mother, Ge (Ge), conceived after a dream of auspicious omens. After he was born, he only smiled and never cried. At the age of nine, he studied at Qingtai Temple (Qing Tai Si), reciting more than seven sheets of scripture a day. He was tonsured at Ruyi Temple (Ru Yi Si) when he came of age and received the precepts from Vinaya Master An (An Lu Shi) in Guang Prefecture (Guang Zhou). He discussed the secret essentials of the Dharma with Chan Master Zong (Zong Chan Shi) of Kuaiji (Kuai Ji). Although they acknowledged each other, they both felt that their understanding was not complete. Hearing that the cessation and contemplation Dharma gate was flourishing at Tiangong Temple (Tian Gong Si), which could eliminate all obstacles and lead to the one truth, he immediately went to attach himself to it and study. He became proficient in all the tenets and interests of the Tiantai school. His understanding of the Dharma was profound and subtle. He also relied on Chan Master Gong (Gong Chan Shi) to study the mind Dharma, practicing the ascetic practices of a wandering monk (頭陀, Tou Tuo) with eighteen kinds of items. He deeply厭倦人寰厭倦人世, resolving to live in seclusion in the mountains and forests. Thus, he established a monastery based on the caves, facing the verdant peaks, with a clear stream winding around the left. He used a grass mat as a bed and a hoe as a pillow, spending thirty years in this way. Therefore, he was known as Zuoxi (Zuo Xi, meaning 'Left Stream'). He often said: 'Springs and stones can wash away confusion, clouds and pines can forget the world. I began with this, and I will end with this.' Therefore, his mind never left samadhi (定, Ding), and his mouth never tasted medicine.
味。揉紙而衣。掬泉而食。誦經則朔禽下聽。洗缽則群猿來捧。有盲狗至山長嗥于地。特為懺悔。不逾旬日。雙目豁明。每翹跪祈圓通大士。愿生兜率內苑。觀近彌勒焚香。斂念咸降舍利(天寶中建塔藏之。會昌毀廢。有僧緘秘歷授來云。開寶六年建塔巽隅安奉焉)。開元十六年。刺史王正容屢屈。出山暫居城郭。擬親法喜。辭疾不就。師博通儒典。兼綜群言。然其所傳止觀。為本祗樹園內。嘗聞此經。燃燈佛前無有少法。因字以詮義。因義以明理。因理以同如。定慧雙修。空有皆舍。此其略也。刺史張成綺撰行狀凡三千言。謂師誨人無倦。講不待眾。一郁多羅。四十餘年。一尼師壇。終身不易。食無重味。居必偏廈。非因尋經論。不徒然一燭非因瞻禮聖容。不虛行一步。遂得遠域龍象。鄰境耆耋填門擁室。若冬陽夏陰。弗召而自至也。所居蘭若。坐非正陽。屋宇凋零。移殿與像。用力實艱。杖錫指撝工人。聽命如從舊貫。儼若天成。又壘二塔。繪事不以牛膠。悉調香汁。其細行又若此。一日顧門人曰。吾六即道圓。萬行無得。戒為心本。汝等師之。天寶十三載九月十九日示寂。壽八十二。臘六十一。有夢其居寶閣第四重者。寤告其鄰。鄰夢亦協。蓋表欲界第四天慈氏內院也。荼毗已。門人奉舍利塔於左溪西源。遵像
法也。信人分舍利塔于州之東源。申永慕也。稟法十二人。的子湛然。故淳智贊曰。大慈無倦誨人心。門下果生英傑嗣。新羅法融．理應．純英悉葉舊學。來傳此道。流佈海東。吳越國王謚明覺尊者師撰法華科文二卷。修治法華文句若千卷。禹山沙門神迥為之敘引普門子序止觀輔行。傳弘決云。惟昔智者大師降生示世。誕敷玄德。大拯橫流。咨覆簣于大思。振絕維于龍猛。命家作古。以中觀為師宗立極。建言以上乘為歸趣。爰付灌頂。灌頂引而伸之。欽若弘持。廣有記述。教門戶牖。自此重明。繼之以法華威。威公宿植不愆千素。複次天宮威。威公敬承如水傳器。授之左溪玄朗。玄朗卓絕。天機獨斷。相㳂說釋遑恤我文載。揚于毗壇湛然。然公間生總角。穎悟左溪。深相器異。誓以傳燈師子。永嘉真覺大師為同門友(玄覺)。特貽手帖。招覺山居。覺復書千餘言。有喧不在廛。寂不在山之語以激之。山中穆公刊于石而序之曰。師與覺同道也。師之言非不知也。彼將有激云示覺之言。非責也。彼將有說云爾。固非常人所知。反是而議者惑也。招提遺蹟頗形賦詠。與耆年所談吻合。永嘉虛己。云巖上引眾飛錫杖。即卓庵時山水竭涸刺。山以錫之說也。雙林紹光云。神鬼移棺葬遠峰即弟子欲塔其舍利。被神物潛瘞之說。金華
【現代漢語翻譯】 現代漢語譯本： 法也（指弘揚佛法的行為）。信徒們在州的東源分建舍利塔，以表達深深的永慕之情。稟承佛法的有十二人，其中傑出者為湛然（人名）。所以淳智讚歎說：『大慈大悲的佛陀從不厭倦地教誨人心，門下果然產生了英才來繼承他的事業。』新羅的法融、理應、純英都精通舊學，前來傳習此道，使其流佈到海東（指朝鮮半島）。吳越國王追諡明覺尊者（人名）為師，撰寫法華科文二卷，修治法華文句數千卷。禹山沙門神迥（人名）為之撰寫序引，普門子（書名）序止觀輔行（書名）。 傳弘決（書名）中說：『想當年智者大師（人名）降生於世，廣佈玄妙的德行，大力拯救苦難眾生。他向大思（人名）請教，繼承了龍猛（人名）的學說，開創了新的學派，以中觀（佛教哲學）為宗師，確立了以大乘（佛教派別）為歸宿的宗旨。於是傳付灌頂（佛教儀式），灌頂加以闡發，恭敬地弘揚和保持，廣泛地進行記述。教門的門戶從此重放光明。』 繼承他的是法華威（人名）。威公宿世積累了深厚的善根。其次是天宮威（人名）。威公恭敬地繼承，如同水從一個容器倒入另一個容器。他將佛法傳授給左溪玄朗（人名）。玄朗卓越非凡，天資聰穎，獨立決斷。相互傳授講解，不顧及我的文字記載。在毗壇（佛教場所）上弘揚佛法的是湛然。湛然從小就聰慧過人，左溪對他非常器重，發誓要像傳燈的獅子一樣傳承佛法。永嘉真覺大師（人名，又名玄覺）是他的同門好友，特地寫信邀請他到山中居住。真覺回信千餘字，有『喧鬧不在市井，寂靜不在山林』之語來激勵他。山中的穆公將這些話刻在石頭上並作序說：『湛然和真覺是志同道合的朋友。湛然的話並非不知道，他將用激勵的話來開導真覺，並非責備他，他將要說這些話。』這本來就不是一般人所能理解的，反過來議論的人是迷惑的。 招提（寺廟）的遺蹟頗多，可以賦詩吟詠，與老人們所談論的相吻合。永嘉（人名）虛懷若谷。云巖（地名）上，眾人用錫杖引水，水立刻涌出。這就是卓庵（地名）時，山水枯竭，用錫杖引水的傳說。雙林紹光（寺廟名）說，神鬼將棺材移葬到遠處的山峰，這就是弟子們想要建塔安葬他的舍利，卻被神物悄悄埋葬的傳說。金華（地名）
【English Translation】 English version: '法也' (Dharma practice). Believers built stupas containing Śarīra (relics) at the eastern source of the prefecture, expressing deep and lasting admiration. Twelve people received the Dharma, among whom the outstanding one was Zhanran (name of a person). Therefore, Chunzhi praised: 'The greatly compassionate Buddha never tires of teaching people's hearts, and outstanding talents have indeed emerged from his disciples to inherit his work.' The Silla monks Farong, Liying, and Chunying were all proficient in the old learning and came to transmit this path, spreading it to Haidong (referring to the Korean Peninsula). The King of Wuyue posthumously honored the Venerable Mingjue (name of a person) as his teacher, wrote two volumes of 'Annotations on the Lotus Sutra', and revised thousands of volumes of 'Commentaries on the Words of the Lotus Sutra'. The Śrāmaṇa Shenjiong (name of a person) of Yushan wrote a preface for it, and the 'Pumenzi' (name of a book) prefaced the 'Mohe Zhiguan Fuxing' (name of a book). 'Chuan Hongjue' (name of a book) says: 'In the past, the Great Teacher Zhiyi (name of a person) was born into the world, widely spreading profound virtues and greatly saving suffering beings. He consulted with Dasi (name of a person) and inherited the teachings of Nāgārjuna (name of a person), creating a new school of thought, taking Madhyamaka (Buddhist philosophy) as its master, and establishing the ultimate goal of Mahāyāna (Buddhist sect). Thus, he transmitted Abhiṣeka (Buddhist ritual), which was elaborated by Guanding, who respectfully promoted and maintained it, and widely recorded it. The gate of the teachings has since been brightly illuminated.' Succeeding him was Fahua Wei (name of a person). Duke Wei had accumulated deep roots of goodness in previous lives. Next was Tiangong Wei (name of a person). Duke Wei respectfully inherited, like water being poured from one vessel into another. He transmitted the Dharma to Zuoqi Xuanlang (name of a person). Xuanlang was extraordinary, with innate intelligence and independent judgment. They transmitted and explained to each other, disregarding my written records. Zhanran propagated the Dharma on the Vimaṇḍapa (Buddhist site). Zhanran was intelligent from a young age, and Zuoqi greatly valued him, vowing to inherit the Dharma like a lamp-transmitting lion. The Great Teacher Yongjia Zhenjue (name of a person, also known as Xuanjue) was his fellow disciple and specially wrote a letter inviting him to reside in the mountains. Zhenjue replied with over a thousand words, including the saying 'Noisy is not in the marketplace, quiet is not in the mountains' to encourage him. Mu Gong in the mountains carved these words on a stone and wrote a preface saying: 'Zhanran and Zhenjue are like-minded friends. Zhanran's words are not unknown, he will use encouraging words to enlighten Zhenjue, not to blame him, he will say these words.' This is not something that ordinary people can understand, and those who argue against it are confused. There are many relics of Zhaoti (temple), which can be composed into poems and rhymes, coinciding with what the elders talk about. Yongjia (name of a person) was humble and open-minded. On Yunyan (place name), the people used tin staffs to draw water, and water immediately gushed out. This is the legend of Zhuo'an (place name) when the mountains and rivers were dry, and water was drawn with tin staffs. Shuanglin Shaoguang (name of a temple) said that the gods and ghosts moved the coffin to be buried on a distant peak, which is the legend that the disciples wanted to build a stupa to bury his Śarīra, but it was secretly buried by divine beings. Jinhua (place name)
仲遠雲屏石掛秋云。即葬已。神運石。屏障卯位風之說也。是三者。質諸李華碑銘。有不合焉。豈世尊其道因神其事耶。銘云。磁石湊金。澄流見月。法與心起。緣隨定沒。眾生未度。我為舟筏。將如趙代。豈忘荊越。趍道云何。知之在行。殈煩惱鷇。開寂滅城。不住之住。不生之生。兜率天樂。徘徊下迎。潺湲左溪。東入滄海。青松白月。人亡地在。四輩盡哀。時乎不待。頌德空嶺。劫塵無改。
附三人
神邕法師
字道恭。蔡姓。暨陽人。襁褓中聞唱經聲。必有凝神側聽之貌。年十二。辭親入道。請業於法華俊師。開元二十六年。敕度𨽻籍香嚴寺。依法華玄儼師。通四分律鈔。儼曰。此子當爲學者司南。新出輔篇律記。抉其膏腴。窮彼衢術(遂音)。一宗學子。罕能與聯鑣方軌者。又從左溪習天臺止觀．法華玄疏．梵網經等。五夏敷演。學者宗之。天寶中游長安。居安國寺。公卿聞風。結轍而至。方欲大闡禪律。倏值安史梃亂。東歸江湖。經歷襄漢。有著作郎韋子春。氣剛學贍。與之酬抗。子春折角。滿座驚服。舍人范咸嘆曰。阇梨可謂塵外摩利。論中師子矣。旋故鄉居法華。名卿鉅儒賦詩往復。繼支許之遊。為邑中故事。自至德迄于大曆。頻受眾請登壇受戒。丹陽以南．金華以北稱為教授師
【現代漢語翻譯】 現代漢語譯本 仲遠在雲屏石上，秋云懸掛。安葬完畢。神運石，是說它像屏障一樣擋住卯位的風。這三件事，如果用李華的碑銘來驗證，有很多不相符的地方。難道是世尊的教義因為神蹟而更加神奇嗎？碑銘上說：『磁石吸引金屬，清澈的水流中能看到月亮。法與心一同生起，緣分隨著定力而消失。眾生還沒有被度化，我願做他們的舟筏。』將要像趙國和代國一樣，難道會忘記荊州和越國嗎？趨向真理之路應該怎樣走？知道真理在於實踐。摧毀煩惱的蛋殼，開啟寂滅的城池。不住留的住處，不生滅的生。兜率天的音樂，徘徊下降迎接。潺潺流動的左溪，向東流入滄海。青松和白月依舊，人已逝去，土地還在。四輩弟子都盡情哀悼，時間不會等待。歌頌功德的空嶺，經歷劫塵也不會改變。
附三人
神邕法師（Shenyong Fashi）： 字道恭，蔡姓，暨陽人。還在襁褓中時，聽到誦經的聲音，必定會凝神側耳傾聽。十二歲時，辭別父母出家，向法華俊師學習。開元二十六年，奉敕在香嚴寺出家。師從法華玄儼師，精通四分律鈔。玄儼說：『這個孩子將來會成為學者的指南。』他從新出的輔篇律記中，選取精華，窮盡其中的奧妙。一宗的學子中，很少有人能與他並駕齊驅。他又跟隨左溪學習天臺止觀、法華玄疏、梵網經等。五年間講演這些經典，學者們都以他為宗師。天寶年間遊歷長安，住在安國寺。公卿們聽到他的名聲，紛紛前來拜訪。正要大力闡揚禪律，突然遇到安史之亂，於是東歸江湖。他遊歷襄陽和漢水一帶，有著作郎韋子春，才氣剛正，學識淵博，與他辯論。韋子春理屈詞窮，滿座的人都驚歎佩服。舍人范咸感嘆道：『阇梨（Shali，梵語，意為弟子）真可謂是塵世之外的摩尼寶珠，論辯中的獅子啊！』之後回到故鄉居住在法華寺，名卿巨儒賦詩唱和，繼承了支遁和許詢的遊歷之風，成為當地的美談。從至德年間到大曆年間，多次接受邀請登壇授戒，丹陽以南、金華以北都稱他為教授師。
【English Translation】 English version Zhong Yuan is at Yunping Stone, with autumn clouds hanging. The burial is complete. Shenyun Stone (Divine Transport Stone) is said to act as a barrier against the wind from the Mao position. These three matters, when verified against Li Hua's inscription, have many discrepancies. Could it be that the World-Honored One's teachings are made more miraculous by divine events? The inscription says: 'Magnet attracts metal, clear streams reflect the moon. Dharma and mind arise together, karmic connections disappear with concentration. Sentient beings have not yet been delivered, I will be their boat and raft.' Will it be like Zhao and Dai, how could one forget Jing and Yue? How should one approach the path of truth? Knowing it lies in practice. Destroy the eggshell of afflictions, open the city of Nirvana. The dwelling of non-dwelling, the birth of non-birth. The music of Tushita Heaven, hovers and descends to welcome. The murmuring Zuoxi (Left Creek), flows eastward into the Canghai (Eastern Sea). Green pines and white moon remain, people are gone, the land remains. The four groups of disciples all grieve, time does not wait. The empty ridge praising virtue, will not change through kalpas of dust.
Attached are three people
Dharma Master Shenyong (Shenyong Fashi): His courtesy name was Daogong, his surname was Cai, and he was from Jiyang. Even as an infant in swaddling clothes, upon hearing the sound of chanting scriptures, he would invariably concentrate and listen attentively. At the age of twelve, he bid farewell to his parents to enter the monastic life, studying under Dharma Master Jun of Fahua. In the twenty-sixth year of Kaiyuan, he was ordained by imperial decree at Xiangyan Temple. He studied the Sifenlu Chao (Commentary on the Four-Part Vinaya) under Dharma Master Xuan Yan of Fahua, who said: 'This child will become a guide for scholars.' He selected the essence from the newly published Auxiliary Chapters and Records on the Vinaya, exhausting its mysteries. Among the students of the sect, few could match him. He also studied Tiantai Zhi Guan (Tiantai Meditation and Insight), Fahua Xuan Shu (Profound Commentary on the Lotus Sutra), Brahma Net Sutra, etc., under Zuoxi (Left Creek). He lectured on these scriptures for five years, and scholars regarded him as their master. During the Tianbao era, he traveled to Chang'an, residing at Anguo Temple. Officials and nobles, hearing of his reputation, flocked to visit him. Just as he was about to greatly expound on Chan and Vinaya, he suddenly encountered the An Lushan Rebellion, and thus returned east to the Jianghu (rivers and lakes). He traveled through Xiangyang and the Han River region, where the writer Wei Zichun, with his upright talent and erudition, debated with him. Wei Zichun was defeated in argument, and everyone present was amazed and impressed. Attendant Fan Xian exclaimed: 'Shali (Shali, Sanskrit for disciple) can truly be called a Mani jewel beyond the mundane world, a lion among debaters!' Afterwards, he returned to his hometown and resided at Fahua Temple, where famous officials and great scholars composed poems in response to each other, continuing the tradition of Zhi Dun and Xu Xun, becoming a local legend. From the Zhide era to the Dali era, he frequently accepted invitations to ascend the altar and transmit precepts, and he was known as a professor master south of Danyang and north of Jinhua.
。建伽藍于焦山以接衢婺往來之眾。吏部侍郎奏上賜額。大曆初。中嶽道士吳筠造論數篇。斥毀釋教。無知者惑之。師與勍敵。旗鼓才臨。筠倒戈矣。遂著破倒翻迷論三卷。佛法興行。師之力也。朝以僧統獎之。貞元四年示寂。塔于大曆之北京。弟子智昂．靈徹．進明．慧昭等咸露鋒穎。禪律互傳。秘書首挍書郎陸灌為銘。戶部員外郎丘上卿為碑。
吳興道遵
字宗達。張姓。崇勛茂德。世為吳中右族。師夙負殊操。潔士稱之。榮耀不足關於心。聲塵未嘗觸其性。年二十。詣天竺威師進具。事報恩興師。宗毗尼學。嘗愀然而嘆曰。孔老之學。不明三世昭昭之業。何異適郢而求冥山。先佛則不然。觀萬象無根。我獨以無生一念覆疑山之峻。淵流妄有。我獨以不動二字停倒海之波室。是遠而悟者天隔。遂誓傳臺道。親稟左溪。一受心宗。方造其極。物有凋折而苦節不衰。時有晦明而至行不變。法華三昧淵乎我里。嘗從容謂門人曰。堯舜之民不必獨。必獨義教之至也。教若不至。民何外焉。吾恐大教未周。群機未發。陷諸子于邪見之網。吾徒得無過乎。乃欲廣寫法華經。置道場。辟經院以燭繼。景揚大雄慈聲。蓋平生之愿歟。一之日發其心。二之日規其趾。作不逾序。厥功成焉。居寺山之福地。嗚呼。群峰合沓
【現代漢語翻譯】 現代漢語譯本：在焦山建造伽藍（寺廟），用來接待衢州、婺州往來的僧眾。吏部侍郎上奏請求朝廷賜予寺額。大曆初年，中嶽道士吳筠撰寫多篇文章，詆譭佛教，不明真相的人被他迷惑。慧岸禪師與他激烈辯論，吳筠很快就理屈詞窮。於是慧岸禪師撰寫了《破倒翻迷論》三卷，佛法得以興盛，這是慧岸禪師的功勞。朝廷授予他僧統的稱號以示嘉獎。貞元四年，慧岸禪師圓寂，塔建在大曆的北京。他的弟子智昂、靈徹、進明、慧昭等都顯露出才華，禪宗和律宗相互傳承。秘書省校書郎陸灌為他撰寫墓誌銘，戶部員外郎丘上卿為他撰寫碑文。
吳興道遵（人名）
字宗達，姓張。他的家族崇尚功勛和美德，世代是吳中的名門望族。道遵禪師從小就具有非凡的品行，被潔身自好的人所稱讚。榮華富貴不足以動搖他的心，世俗的聲名從未觸動他的本性。二十歲時，他前往天竺寺拜威禪師受具足戒，后又師從報恩寺的興禪師，學習毗尼（戒律）。他曾憂慮地嘆息道：『孔子和老子的學說，不能闡明三世昭昭的因果報應。這和想要去郢都卻尋找冥山有什麼區別呢？』先佛的教誨則不然，觀察萬象皆無根源，我獨自用無生一念來覆蓋疑山的險峻。淵流妄自存在，我獨自用不動二字來平息倒海的波濤。如果遠離而領悟，那就像天人相隔一樣遙遠。於是他發誓要弘揚天臺宗的教義，親自向左溪禪師請教。一旦領悟了心宗，才算達到了極致。世間萬物有凋零衰敗的時候，而他的苦行卻從不衰退；時局有昏暗不明的時候，而他的崇高品行卻從不改變。《法華三昧》在他心中根深蒂固。他曾從容地對門人說：『堯舜時代的百姓不必獨善其身，獨善其身是義教的極致。如果教化沒有達到，百姓怎麼會向外追求呢？我擔心大教沒有普及，眾生的根機沒有啓發，以至於使你們陷入邪見的羅網，我們難道沒有過錯嗎？』於是他想要廣泛抄寫法華經，設定道場，開闢經院，用燈火接續光明，弘揚大雄的慈悲之聲，這大概是他平生的願望吧。第一天發起這個心願，第二天就規劃它的基礎，寫作沒有超過次序，他的功德最終得以完成。他居住在寺山的福地。唉，群峰重疊環繞。
【English Translation】 English version: A monastery (伽藍, qielan) was built on Mount Jiao to accommodate the monks coming and going from Quzhou and Wuzhou. The Vice Minister of the Ministry of Personnel memorialized the throne to request an official name for the monastery. In the early years of the Dali era, the Taoist Wu Yun of Mount Zhong wrote several articles denouncing Buddhism, which misled the ignorant. Chan Master Huian debated fiercely with him, and Wu Yun was soon at a loss for words. Thereupon, Chan Master Huian wrote the three-volume 'Treatise on Breaking Down Delusions and Reversing Confusion' (破倒翻迷論, Po Dao Fan Mi Lun), and Buddhism flourished, thanks to Chan Master Huian's efforts. The court awarded him the title of 'Sangtong' (僧統, Sengtong, Chief Monk) as a reward. In the fourth year of the Zhenyuan era, Chan Master Huian passed away, and his stupa was built in Beijing during the Dali era. His disciples Zhi Ang, Ling Che, Jin Ming, Hui Zhao, and others all showed their talents, and the Chan and Vinaya schools were transmitted to each other. Lu Guan, the Secretary of the Secretariat, wrote his epitaph, and Qiu Shangqing, the Vice Minister of the Ministry of Revenue, wrote his stele.
Dao Zun (道遵, Dao Zun) of Wuxing
His courtesy name was Zongda, and his surname was Zhang. His family revered merit and virtue, and had been a prominent clan in Wuzhong for generations. Chan Master Daozun possessed extraordinary character from a young age and was praised by those who valued purity. Glory and wealth were not enough to move his heart, and worldly fame never touched his nature. At the age of twenty, he went to Tianzhu Temple to receive the full precepts from Chan Master Wei, and later studied the Vinaya (戒律, jielu, monastic discipline) under Chan Master Xing of Baoen Temple. He once sighed with concern, 'The teachings of Confucius and Laozi cannot clarify the obvious karma of the three lifetimes. How is this different from seeking Mount Ming while trying to reach Yingdu?' The teachings of the previous Buddhas are not like this. Observing that all phenomena have no root, I alone use the one thought of non-birth to cover the steepness of Mount Doubt. The flowing streams exist falsely, and I alone use the two words of non-movement to calm the waves of the overturned sea. If one understands from afar, it is as distant as the heavens. Therefore, he vowed to promote the teachings of the Tiantai school and personally sought instruction from Chan Master Zuoxi. Once he understood the mind-essence, he reached the ultimate. The world has times of withering and decay, but his ascetic practices never declined; the times have periods of darkness and obscurity, but his noble conduct never changed. The 'Lotus Samadhi' (法華三昧, Fahua Sanmei) was deeply rooted in his heart. He once said leisurely to his disciples, 'The people of Yao and Shun did not necessarily live in solitude; living in solitude is the ultimate of righteous teaching. If the teaching does not reach them, how can the people seek outwards? I fear that the great teaching has not been widely spread, and the potential of sentient beings has not been awakened, so that you are trapped in the net of wrong views. Are we not at fault?' Therefore, he wanted to widely transcribe the Lotus Sutra, establish a monastery, and open a scripture hall to continue the light, and promote the compassionate voice of the Great Hero (大雄, Daxiong, Buddha), which was probably his lifelong wish. On the first day, he initiated this vow, and on the second day, he planned its foundation. The writing did not exceed the order, and his merit was finally accomplished. He resided in the blessed land of Temple Mountain. Alas, the peaks are stacked upon each other.
以就我。嘗大藏以孤峙。疑天作以待用。此持經之境也。及以清晝山空杉次不動真念。凝乎寂寞。經聲在於窅冥。此持經之聲也。大曆元年。州將韋元甫．兵部尚書劉晏．侍御史王圓開．州刺史陸尚．殿中侍御史陸迅．大理評事張象境。誘其心。共獲殊勝。乃相與飛表奏聞。詔書特下。署名曰。法華道場(蘇州支研山報恩寺)。焯乎盛哉。經王之慧日。升于天孚。自江以東。總一十七所。皆因師之首置也。舉精行大德二七人。常持法華。報主恩也。師以無緣慈眼極觀四生。多溺空見。乃鑄盧舍那及毗盧遮那像。明智身不有。法體非無。將欲顯古佛證經之由。乃起多寶妙塔。開凈土受生之業。遂作彌陀色身。法華一經駭。聲聞得記。方等四部。喜廣教盡。收無垢凈光。蓋是如來極開方便。疏雖有作。功乃無為。接人天機。便知有殊常之福。又寫天臺一教。溢乎道場。真詮昭昭。與清景不極。師又曰。佛法壽命。其惟常住乎。常住不存。我法安寄。於是買莊二所。世田為義。俟嘉穀以登身田是修。期聖利不絕。自非平等之施。孰能於事理雙全哉。物役我慈。日月不足。門人有懈廢者。接彼退機。講法華玄義．天臺止觀．四分鈔文。臨壇度人。授心揚律。愿盈乎石室之籌。天寶年。于靈巖道場行法華三昧。忽睹大明上燭天界
【現代漢語翻譯】 現代漢語譯本： 以我為準。我曾經在大藏經中像孤峰一樣聳立，懷疑是上天特意安排來等待被使用的。這就是持經的境界。以及在清凈的白天，山谷空曠，杉樹紋絲不動，真正的念頭凝聚在寂寞之中，經書的聲音在深遠幽暗之處迴響。這就是持經的聲音。大曆元年，州將韋元甫、兵部尚書劉晏、侍御史王圓開、州刺史陸尚、殿中侍御史陸迅、大理評事張象境，引導他的心，共同獲得了殊勝的功德。於是他們一起上奏朝廷。皇帝下詔特批，署名為『法華道場』(蘇州支研山報恩寺)。多麼興盛啊！經王《法華經》的智慧之光，照耀在天孚山。從江東開始，總共有十七所道場，都是因為這位法師才開始設立的。選拔精進行持、有大德的僧人十四位（二七人），常年誦持《法華經》，報答國家的恩情。法師用無緣大慈的眼光觀察眾生，發現很多人沉溺於空見之中，於是鑄造了盧舍那佛（Vairocana）和毗盧遮那佛（Vairocana）的佛像，闡明智慧之身並非實有，法性本體並非虛無的道理。爲了彰顯古佛印證經典的緣由，於是建造了多寶妙塔（Prabhutaratna Stupa），開啟了往生凈土的修行事業。於是塑造了彌陀佛（Amitabha）的色身。誦持《法華經》后，聲聞（Śrāvaka）弟子得到了授記，方等部的四部經典，歡喜地廣泛傳教，收攝了沒有瑕疵的清凈光明。這正是如來佛極盡方便之門。疏解經典雖然有所作為，但功德卻是無為的。接觸人天的機緣，便知道有不同尋常的福報。又抄寫了天臺宗的全部教義，充滿道場。真正的詮釋昭然若揭，與清凈的景色一樣沒有窮盡。法師又說：『佛法的壽命，大概就在於常住吧。』如果常住不能存在，我的佛法安放在哪裡呢？於是購買了兩處莊園，把世俗的田地作為義田，等待好的收成來供養僧眾的身體，期望聖人的利益不會斷絕。如果不是平等地佈施，誰能夠做到在事和理上都圓滿呢？外物役使我的慈悲心，時間一天天過去還覺得不夠。門人弟子有懈怠荒廢的，就接引他們退轉的念頭，講解《法華玄義》、《天臺止觀》、《四分律鈔》等經論。登上法壇度化眾生，傳授心法，弘揚戒律，願望堆滿了石室的籌碼。天寶年間，在靈巖道場舉行法華三昧（Lotus Samadhi），忽然看到巨大的光明向上照亮了天界。
【English Translation】 English version: Take me as the standard. I once stood tall like a solitary peak in the Great Treasury of Scriptures, suspecting that Heaven had created me specifically to await being used. This is the state of holding the scriptures. And in the clear daylight, the mountain valley is empty, the fir trees are still, and true thoughts are concentrated in solitude. The sound of the scriptures echoes in the deep and obscure. This is the sound of holding the scriptures. In the first year of the Dali era, the state general Wei Yuanfu, the Minister of the Ministry of War Liu Yan, the Supervising Censor Wang Yuankai, the Prefect of the state Lu Shang, the Supervising Censor of the Palace Lu Xun, and the Judge of the Court of Judicial Review Zhang Xiangjing, guided his mind and together obtained extraordinary merit. So they jointly submitted a memorial to the court. The emperor issued a special decree, naming it 'Lotus Sutra Dharma Assembly' (Baoen Temple on Zhiyan Mountain in Suzhou). How prosperous! The wisdom of the King of Scriptures, the Lotus Sutra, shines on Tianfu Mountain. Starting from east of the river, there are a total of seventeen monasteries, all of which were established because of this master. Select fourteen (two sets of seven) monks with diligent practice and great virtue, who constantly uphold the Lotus Sutra to repay the country's kindness. The master observed sentient beings with the eyes of impartial great compassion, and found that many were drowning in the view of emptiness, so he cast statues of Vairocana (盧舍那) and Vairocana (毗盧遮那), clarifying the principle that the body of wisdom is not truly existent, and the essence of Dharma is not non-existent. In order to demonstrate the reason why the ancient Buddha certified the scriptures, he built the Stupa of Many Jewels (多寶妙塔), opening up the practice of being reborn in the Pure Land. So he created the form body of Amitabha (彌陀). After reciting the Lotus Sutra, the Śrāvakas (聲聞) disciples received predictions, and the four parts of the Vaipulya Sutras (方等部), joyfully spread the teachings widely, collecting the flawless pure light. This is precisely the Tathagata's ultimate opening of expedient means. Although there is some action in explaining the scriptures, the merit is non-action. Contacting the opportunities of humans and devas, one knows that there are extraordinary blessings. He also copied all the teachings of the Tiantai school, filling the monastery. The true interpretation is clear and bright, and like the clear scenery, it has no end. The master also said: 'The life of the Buddha-dharma, probably lies in permanence.' If permanence cannot exist, where can my Dharma be placed? So he bought two estates, using secular fields as charity fields, waiting for good harvests to support the bodies of the monks, hoping that the benefits of the sages would not be cut off. If it is not an equal distribution, who can achieve perfection in both affairs and principles? External things enslave my compassion, and the days pass by and still feel insufficient. If there are disciples who are lazy and negligent, he will receive their retreating thoughts, explaining the Profound Meaning of the Lotus Sutra, the Tiantai Zhi Guan, and the Annotations on the Four-Part Vinaya. Ascending the Dharma platform to liberate sentient beings, transmitting the mind Dharma, and promoting the precepts, the vows fill the chips in the stone chamber. In the Tianbao years, he performed the Lotus Samadhi (法華三昧) at the Lingyan Monastery, and suddenly saw a great light shining upwards into the heavenly realm.
。我身正念。儼在光中。以問荊溪。荊溪曰。智慧光明。從心流出。非精志之所致耶。又于本寺入法華道場。忽睹此身在空中坐。先證者知是滌垢之相。不然。則萬法有無礙之用哉。興元元年七月二十九日。告終於支山本寺。壽七十一。臘四十六。初當寺。蓋公．輸公同夢大殿忽崩。得非法匠將亡之應乎。示寂之日。驕陽久焉。嘉苗若燎。辭世之夕。風號雨暴。天地慘黷。亦我法陵遲之變也。傳教門人靈輸．法盛．道欣入如來室。得厥鴻猷。張而未弛。奉教門人猶子靈源等。高志警㧞。德鄰先賢。精志行以撿議。敷大乘以基性。霅川畫皎然夙聆德聲。勒銘于石(金鈔杼山集)。
大義
越之蕭山徐氏子。生而英特。七歲父授書籍。日記數千言。十二從釋山陰靈隱寺。凡是經教開卷必通。眾敬畏之。中宗即位。恩制度人。師試蓮經。格中第一。自後聽習弘闡稱心。寺開元中喪所親。因入天臺佛隴。𨵃大藏。報劬勞。謁見左溪。稟承止觀。超然悟心以畢大事。平生誦法華．涅槃。大．小戒本以為行業。終時。咸聞空中奏天樂聲。
山門記主荊溪尊者世家
嗚呼。聖賢應跡。豈曰無故而來。譬之泉流不至甚急。以木概之。則驚波遽起。故必有累卵之危。然後見徇難守死之節。古曰。疾風知勁草。板
【現代漢語翻譯】 現代漢語譯本：我身心端正，念頭集中，彷彿置身於光明之中，以此請教荊溪（指荊溪湛然，天臺宗第九祖）。荊溪說：『智慧光明，是從內心流淌出來的，不是靠精進意志就能達到的。』又在本寺進入法華道場時，忽然看見自己的身體在空中端坐。先證悟的人知道這是滌除污垢的象徵。不然，怎麼能有萬法有無礙的妙用呢？興元元年七月二十九日，在大支山寺圓寂，享年七十一歲，僧臘四十六年。當初本寺建造時，蓋公、輸公共同夢見大殿忽然崩塌，這難道不是預示著不合法的工匠將要死亡嗎？圓寂之日，太陽毒辣地照耀了很久，嘉苗好像被火燎烤一樣。辭世的夜晚，狂風怒號，暴雨傾盆，天地一片慘淡昏暗，這也是我佛法衰落的徵兆啊。傳教門人靈輸、法盛、道欣進入如來之室，繼承了他的宏偉事業，發揚光大而不敢懈怠。奉教門人，外甥靈源等，志向高遠，警覺奮發，德行堪比先賢。他們精進修行，以嚴謹的態度來探討佛法，弘揚大乘佛法來奠定自己的本性。霅川的皎然法師早就聽聞了他的美德，於是將他的事蹟刻在石頭上（金鈔杼山集）。
大義
越州蕭山徐氏之子，天生英俊聰慧。七歲時，父親教他讀書，他每天能記住數千字。十二歲時，跟隨山陰靈隱寺的僧人出家。凡是經書教義，只要打開書卷，必定通曉，眾人敬畏他。唐德宗即位后，實行恩科制度選拔人才，他應試《法華經》，成績名列第一。自此以後，聽聞、學習、弘揚佛法，都非常稱心如意。寺院在開元年間遭遇喪事，他因此進入天臺佛隴，閱讀大藏經，以報答父母的養育之恩。拜見左溪玄朗，稟承止觀之法，超然領悟心性，從而完成了人生大事。平生持誦《法華經》、《涅槃經》、大、小戒本，作為日常修行的功課。臨終時，眾人都聽到空中奏響天樂的聲音。
山門記主荊溪尊者世家
唉！聖賢應世，難道是無緣無故而來的嗎？譬如泉水流動，如果不遇到非常緊急的情況，用木頭去阻擋它，那麼驚濤駭浪就會立刻涌起。所以必定要有累卵般的危險，才能顯現出那些爲了道義而難以改變、誓死守護的節操。古人說：『疾風知勁草，板蕩識誠臣。』
【English Translation】 English version: My body and mind are upright, and my thoughts are concentrated, as if I am in the midst of light. With this, I ask Jingxi (referring to Zhanran of Jingxi, the ninth patriarch of the Tiantai school). Jingxi said, 'The light of wisdom flows from the heart, and it cannot be achieved by diligent will alone.' Also, when entering the Lotus Sutra Dojo in this temple, I suddenly saw my body sitting in the air. Those who have attained enlightenment first know that this is a symbol of cleansing defilements. Otherwise, how can there be the wonderful function of unobstructed use of all dharmas? On the 29th day of the seventh month of the first year of Xingyuan, he passed away at Zhishan Temple, at the age of seventy-one, with forty-six years of monastic life. When this temple was first built, Master Gai and Master Shu jointly dreamed that the main hall suddenly collapsed. Isn't this a prediction that an illegal craftsman was about to die? On the day of his passing, the scorching sun shone for a long time, and the fine seedlings seemed to be scorched by fire. On the night of his passing, the wind howled and the rain poured down, and the heavens and the earth were bleak and dark. This is also a sign of the decline of my Buddhist teachings. The disciples of preaching, Lingshu, Fasheng, and Daoxin, entered the chamber of Tathagata, inherited his great cause, and promoted it without slackening. The disciples of teaching, nephew Lingyuan, etc., have lofty aspirations, are alert and strive forward, and their virtues are comparable to those of the former sages. They diligently practice, explore the Dharma with a rigorous attitude, and promote the Mahayana Dharma to lay the foundation of their nature. Master Jiaoran of Zhuochuan had long heard of his virtues, so he engraved his deeds on stone (Jin Chao Zhu Mountain Collection).
Great Meaning
The son of the Xu family of Xiaoshan, Yuezhou, was born intelligent and outstanding. At the age of seven, his father taught him to read, and he could remember thousands of words a day. At the age of twelve, he followed the monks of Lingyin Temple in Shanyin to become a monk. Whenever he opened a scripture or doctrine, he would surely understand it, and everyone respected him. After Emperor Dezong of Tang ascended the throne, he implemented the system of imperial examinations to select talents, and he took the exam on the Lotus Sutra and ranked first. Since then, listening to, learning, and propagating the Dharma have been very satisfactory. The temple encountered a funeral during the Kaiyuan period, so he entered the TianTai Buddhist Temple, read the Tripitaka, to repay the kindness of his parents. He visited Zuo Xi Xuanlang, received the method of Samatha-vipassana, and realized the nature of his mind, thus completing the great event of his life. Throughout his life, he recited the Lotus Sutra, the Nirvana Sutra, and the major and minor precepts as his daily practice.
The Family of Venerable Jingxi, the Author of the Mountain Gate Records
Alas! The appearance of sages in the world, is it without reason? For example, if the flow of a spring does not encounter a very urgent situation, and you use wood to block it, then a shocking wave will immediately surge. Therefore, there must be a danger like stacked eggs before those who are difficult to change and swear to defend their integrity for the sake of righteousness can be revealed. The ancients said, 'Strong grass is known in a strong wind, and loyal ministers are recognized in times of turmoil.'
蕩識純臣。生乎百歲之後。而金湯正法。功齊力倍于教主者。荊溪是也。然佛隴之道。得不岌岌乎。其殆哉。撰記主世家。
湛然
戚姓。常之荊溪人。人尊其教。因以為號。家世業儒。師獨有拔俗志。童齔邈然。異於常倫。年十七訪道淅東。遇金華芳巖和尚。示以天臺教門。及授止觀等。本因求於左溪。溪與之言大駭異日謂曰。汝何夢矣。答曰。疇昔之夜。夢披僧服。掖二輪游于大河之中。溪曰。嘻汝當以止觀二法度群生於生死淵乎。乃付以平昔所弘之說。師德宇凝粹。神鋒爽拔。其密識深行。沖氣慧用。方寸之間。合於天倪。始以處士。傳道學者。悅隨如群流會通川也。天寶初。解縫掖而登僧籍。時年三十八矣。尋詣越之曇一律師。博究律部。次往吳門開元蘭若。敷演止觀。左溪歿。師挈密藏。獨運于東南。謂弟子曰。道之難行也。我知之矣。古之至人。靜以觀其復。動以應其物。二俱不住。乃蹈乎大方。今之人或蕩于空。或膠于有。自病病他。道用不振。將欲取正。舍予誰歸。於是大啟上法。旁羅百行。盡攝諸相。入于無間。即文字以達。觀導語默以還源。乃祖述所傳章句凡十餘萬言。心度諸禪。身不逾閫。三學俱熾。群疑日潰。求珠問影。稍見罔象之功。行止觀之盛。本師力也。師痛念智者破斥
【現代漢語翻譯】 現代漢語譯本： 盪滌邪識，純正的大臣。生於百歲之後，其捍衛正法的功績和力量，堪比教主智者大師的，就是荊溪湛然尊者。然而佛隴（指天臺宗）的道統，難道不岌岌可危嗎？實在令人擔憂啊！他撰寫《止觀輔行傳弘決》來闡明智者大師的世家。
湛然（Zhanran）
俗姓戚，是常州荊溪人。人們敬重他的教法，因此用荊溪來稱呼他。他家世代以儒學為業，但湛然尊者從小就有超凡脫俗的志向，言行舉止與常人不同。十七歲時，他到浙江東部尋訪佛法，遇到了金華芳巖和尚，芳巖和尚向他展示了天臺宗的教法，並傳授了止觀等法門。他原本想向左溪玄朗大師求法，玄朗大師與他交談后，非常驚訝，說：『你將來會怎麼樣呢？』湛然回答說：『昨晚我夢見自己披著僧衣，用兩個輪子在河流中游動。』玄朗大師說：『啊！你將用止觀二法，度脫眾生於生死苦海之中啊！』於是將自己平素所弘揚的學說全部傳授給他。湛然尊者德行凝練純粹，神思敏銳超拔，他的精深見解和實踐，以及充沛的才氣和智慧，都在方寸之間，與自然規律相合。他最初以居士的身份傳道，學者們像眾水匯入河流一樣悅服地跟隨他。天寶初年，他脫下儒服，正式出家為僧，當時三十八歲。之後前往越州拜訪曇一律師，廣泛深入地研究律宗經典。接著前往吳門開元寺，宣講止觀。左溪玄朗大師去世后，湛然尊者帶領著秘密的法脈，在東南地區弘揚。他對弟子們說：『佛法難以推行啊！我深知這一點。古代的聖人，用靜來觀察萬物的本源，用動來應付外物，兩者都不執著，才能達到大道的境界。現在的人，要麼沉溺於空，要麼執著于有，自己生病，也讓別人染病，佛法的作用無法發揮。想要尋求正法，捨棄我，還能歸向誰呢？』於是他大力弘揚天臺宗的妙法，廣泛地推行各種修行，將一切現象都攝入到無間之中。通過文字來闡述，通過觀行來引導，通過言語和沉默來回歸本源。他繼承和闡述智者大師的章句，總共有十幾萬字。他的心境超越了各種禪定，身體不離開寺院。戒、定、慧三學都非常興盛，各種疑惑也逐漸消解。人們開始體會到求珠問影（比喻通過不切實際的方法求取事物）的徒勞，止觀修行的盛況，都是本師智者大師的力量啊！湛然尊者痛惜智者大師對當時其他宗派的破斥
English version: He washed away false knowledge and was a pure and loyal minister. Born a hundred years later, his merit and strength in defending the orthodox Dharma were equal to or even surpassed those of the founder, Zhiyi (智者大師, the Great Teacher Zhiyi). However, wasn't the lineage of Fo Long (佛隴, referring to the Tiantai school) precarious? It was truly worrying! He wrote the 'Annotations on 'Great Concentration and Insight' with Sub-Commentary and Outlines' to clarify the family tradition of the Great Teacher Zhiyi.
Zhanran (湛然)
His secular surname was Qi (戚), and he was a native of Jingxi (荊溪) in Changzhou (常州). People respected his teachings, hence the name Jingxi. His family had been engaged in Confucianism for generations, but Master Zhanran alone had an extraordinary aspiration to transcend the mundane. From childhood, his demeanor was different from ordinary people. At the age of seventeen, he visited eastern Zhejiang (浙江) to seek the Dharma, where he met the Venerable Fangyan (芳巖) of Jinhua (金華). Venerable Fangyan showed him the teachings of the Tiantai school and taught him the methods of 'cessation and contemplation' (止觀, zhiguan). He originally sought the Dharma from Master Zuo Xi Xuanlang (左溪玄朗), and after Master Xuanlang spoke with him, he was greatly surprised and said, 'What will you become in the future?' Zhanran replied, 'Last night I dreamed of wearing a monk's robe and swimming in a river with two wheels.' Master Xuanlang said, 'Ah! You will use the two methods of cessation and contemplation to deliver sentient beings from the sea of birth and death!' Thereupon, he transmitted all the doctrines he had usually propagated. Master Zhanran's virtue was refined and pure, and his mind was sharp and outstanding. His profound knowledge and practice, as well as his abundant talent and wisdom, were all in harmony with the natural laws within his heart. He initially transmitted the Dharma as a layman, and scholars followed him with joy, like streams converging into a river. In the early years of the Tianbao (天寶) era, he took off his Confucian robes and officially became a monk, at the age of thirty-eight. Later, he went to Yuezhou (越州) to visit the Vinaya Master Tanyi (曇一), extensively and deeply studying the Vinaya (律宗) classics. Then he went to Kaiyuan Temple (開元寺) in Wumen (吳門) to expound on cessation and contemplation. After the death of Master Zuo Xi Xuanlang, Master Zhanran led the secret Dharma lineage and propagated it in the southeast region. He said to his disciples, 'The Dharma is difficult to promote! I know this well. The ancient sages used stillness to observe the origin of all things and used movement to respond to external things, without being attached to either, in order to reach the realm of the Great Way. People today either indulge in emptiness or are attached to existence, making themselves sick and infecting others, so the function of the Dharma cannot be brought into play. If you want to seek the orthodox Dharma, who else can you turn to but me?' Therefore, he vigorously promoted the wonderful Dharma of the Tiantai school, widely promoted various practices, and incorporated all phenomena into the non-duality. He expounded through writing, guided through contemplation, and returned to the source through speech and silence. He inherited and elucidated the chapters and sentences of the Great Teacher Zhiyi, totaling more than one hundred thousand words. His mind transcended various samadhis, and his body did not leave the temple. The three studies of precepts, concentration, and wisdom flourished greatly, and various doubts were gradually dispelled. People began to realize the futility of seeking pearls by asking for shadows (an analogy for seeking things through impractical methods), and the flourishing of cessation and contemplation was all due to the power of the original teacher, the Great Teacher Zhiyi! Master Zhanran lamented the Great Teacher Zhiyi's refutation of other schools at the time.
【English Translation】 English version: He washed away false knowledge and was a pure and loyal minister. Born a hundred years later, his merit and strength in defending the orthodox Dharma were equal to or even surpassed those of the founder, Zhiyi (智者大師, the Great Teacher Zhiyi). However, wasn't the lineage of Fo Long (佛隴, referring to the Tiantai school) precarious? It was truly worrying! He wrote the 'Annotations on 'Great Concentration and Insight' with Sub-Commentary and Outlines' to clarify the family tradition of the Great Teacher Zhiyi.
Zhanran (湛然)
His secular surname was Qi (戚), and he was a native of Jingxi (荊溪) in Changzhou (常州). People respected his teachings, hence the name Jingxi. His family had been engaged in Confucianism for generations, but Master Zhanran alone had an extraordinary aspiration to transcend the mundane. From childhood, his demeanor was different from ordinary people. At the age of seventeen, he visited eastern Zhejiang (浙江) to seek the Dharma, where he met the Venerable Fangyan (芳巖) of Jinhua (金華). Venerable Fangyan showed him the teachings of the Tiantai school and taught him the methods of 'cessation and contemplation' (止觀, zhiguan). He originally sought the Dharma from Master Zuo Xi Xuanlang (左溪玄朗), and after Master Xuanlang spoke with him, he was greatly surprised and said, 'What will you become in the future?' Zhanran replied, 'Last night I dreamed of wearing a monk's robe and swimming in a river with two wheels.' Master Xuanlang said, 'Ah! You will use the two methods of cessation and contemplation to deliver sentient beings from the sea of birth and death!' Thereupon, he transmitted all the doctrines he had usually propagated. Master Zhanran's virtue was refined and pure, and his mind was sharp and outstanding. His profound knowledge and practice, as well as his abundant talent and wisdom, were all in harmony with the natural laws within his heart. He initially transmitted the Dharma as a layman, and scholars followed him with joy, like streams converging into a river. In the early years of the Tianbao (天寶) era, he took off his Confucian robes and officially became a monk, at the age of thirty-eight. Later, he went to Yuezhou (越州) to visit the Vinaya Master Tanyi (曇一), extensively and deeply studying the Vinaya (律宗) classics. Then he went to Kaiyuan Temple (開元寺) in Wumen (吳門) to expound on cessation and contemplation. After the death of Master Zuo Xi Xuanlang, Master Zhanran led the secret Dharma lineage and propagated it in the southeast region. He said to his disciples, 'The Dharma is difficult to promote! I know this well. The ancient sages used stillness to observe the origin of all things and used movement to respond to external things, without being attached to either, in order to reach the realm of the Great Way. People today either indulge in emptiness or are attached to existence, making themselves sick and infecting others, so the function of the Dharma cannot be brought into play. If you want to seek the orthodox Dharma, who else can you turn to but me?' Therefore, he vigorously promoted the wonderful Dharma of the Tiantai school, widely promoted various practices, and incorporated all phenomena into the non-duality. He expounded through writing, guided through contemplation, and returned to the source through speech and silence. He inherited and elucidated the chapters and sentences of the Great Teacher Zhiyi, totaling more than one hundred thousand words. His mind transcended various samadhis, and his body did not leave the temple. The three studies of precepts, concentration, and wisdom flourished greatly, and various doubts were gradually dispelled. People began to realize the futility of seeking pearls by asking for shadows (an analogy for seeking things through impractical methods), and the flourishing of cessation and contemplation was all due to the power of the original teacher, the Great Teacher Zhiyi! Master Zhanran lamented the Great Teacher Zhiyi's refutation of other schools at the time.
南北之後。百餘年間。學佛之士俱以雙弘定．慧。圓照一乘為事。初無單輪只翼之弊。豈期自唐以來。傳衣缽者。唱于嶺嶠。談法界。闡名相者。盛于長安。是三者率皆以道行卓犖。名播九重。且為帝王師範。故得侈時其學。自名一家。然而宗經。弘論。判釋。無歸講華嚴者。唯尊我佛。讀唯識者。不許他經。與夫教外別傳。但任胸臆而已。師追援其說。一一辨明。誠欲指南。方位不易。雖橫身受敵不惜也。識者謂非。師荷負此宗。則圓義永沈矣。楊子云曰。昔者楊墨塞路。孟子辭而辟之廓如也。后之塞路者有矣。竊自比于孟子。今于師亦云。蓋昔天竺祖師馬鳴造大乘起信論。首述歸敬三寶。偈有曰。及彼身體相。法性真如海。賢首藏師消釋之。乃謂釋論云。在眾生數中。名為佛性。馬鳴只作一體三寶。贊之賢主。卻作別相三寶釋之。師謂非唯不符佛祖大意。亦乃釋論初無是說。又清涼觀師于華嚴大疏復以瓦石非性之文翼成賢首偏見。因有金錍之作。蓋申涅槃佛性。進不教部權實之義以救其弊。故假夢寄客。立以賓主。實欲茲錍一施。厚膜必去。於一切處。悉見毗盧遮那之指耳。又憫天臺五義釋題四釋消經。乃說己心中所行法門。而前後諸師與夫儒宗悉皆罔識名字。故於止觀輔行及法華記中力為發揮。更與諸宗對辨。
【現代漢語翻譯】 南北朝之後的一百多年間，學習佛法的人都以同時弘揚定（Samadhi，禪定）、慧（Prajna，智慧），圓滿照亮一乘（Ekayana，唯一佛乘）為己任，最初沒有偏廢一方的弊端。豈料自唐朝以來，傳授衣缽者，在嶺南一帶倡導禪宗；談論法界（Dharmadhatu，諸法總體的意思），闡釋名相（Namarupa，精神與物質現象）者，在長安一帶盛行。這三類人大多以道行卓越，名聲遠播朝廷，並且作為帝王的老師和楷模，所以能夠廣泛傳播他們的學說，各自成家。然而，宗經、弘論、判釋，沒有歸於講解《華嚴經》的；只尊崇我佛，讀《唯識論》的，不認可其他經典；以及那些教外別傳的，只是隨心所欲而已。我（師）追溯並援引他們的學說，一一辨明，實在想指明方向，即使橫身受敵也在所不惜。有識之士認為如果不是我（師）承擔起這個宗派的責任，那麼圓滿的教義將永遠沉沒。楊雄（Yang Xiong，西漢哲學家）說：『過去楊朱（Yang Zhu，戰國時期哲學家）和墨翟（Mo Di，戰國時期哲學家）的學說堵塞了道路，孟子（Mencius，儒家代表人物）著書立說駁斥他們，使道路暢通無阻。』以後堵塞道路的人還會有，我私下將自己比作孟子，今天對這位老師也是如此。從前天竺（India）祖師馬鳴（Asvaghosa）菩薩造《大乘起信論》（The Awakening of Faith in the Mahayana），首先陳述歸敬三寶（Three Jewels，佛、法、僧），偈頌中說：『以及佛的身體相好，法性真如之海。』賢首法藏（Fazang，華嚴宗實際創始人）法師解釋它，就說釋論中說：『在眾生數中，名為佛性（Buddha-nature）。』馬鳴菩薩只是作為一體三寶來讚頌，賢首法藏卻作為別相三寶來解釋。我認為這不僅不符合佛祖的大意，而且釋論中最初就沒有這樣的說法。另外，清涼澄觀（Chengguan，華嚴宗四祖）法師在《華嚴經大疏》中又用瓦石非性的文字來助成賢首法藏的偏見，因此有了《金錍論》（Golden Scalpel）的著作，大概是爲了闡明《涅槃經》的佛性，進而用不教部權實（Upaya and Reality）的意義來補救它的弊端，所以假託夢中寄客，設立賓主，實際上是想這把金錍一旦施用，厚厚的膜一定會被去除，在一切處，都能看到毗盧遮那佛（Vairocana，光明遍照）的指引。又憐憫天臺宗（Tiantai School）用五義釋題、四釋消經，乃是說自己心中所行的法門，而前後諸師以及儒家都不知道這些名字，所以在《止觀輔行》（Assisting Practices of Concentration and Insight）及《法華經記》（Annotations on the Lotus Sutra）中極力發揮，更與各宗對辨。
【English Translation】 After the Southern and Northern Dynasties, for more than a hundred years, Buddhist practitioners all took it upon themselves to simultaneously promote Samadhi (定, concentration) and Prajna (慧, wisdom), and to fully illuminate the Ekayana (一乘, the One Vehicle), initially without the drawback of favoring one side. Unexpectedly, since the Tang Dynasty, those who transmitted the robe and bowl advocated Chan Buddhism in the Lingnan area; those who discussed the Dharmadhatu (法界, the totality of all dharmas) and expounded Namarupa (名相, mental and material phenomena) flourished in the Chang'an area. These three types of people mostly had outstanding conduct and widespread reputation in the court, and served as teachers and models for emperors, so they were able to widely spread their doctrines and establish their own schools. However, those who followed the sutras, propagated theories, and made interpretations did not return to explaining the Avatamsaka Sutra (華嚴經); those who only revered our Buddha and read the Vijnaptimatrata-sastra (唯識論) did not recognize other scriptures; and those who transmitted teachings outside the established schools simply acted according to their own will. I (the Master) traced and cited their doctrines, clarifying them one by one, truly wanting to point out the direction, even at the risk of facing opposition. Knowledgeable people believe that if I (the Master) did not take on the responsibility of this school, then the complete teachings would be forever submerged. Yang Xiong (楊雄, a philosopher of the Western Han Dynasty) said: 'In the past, the doctrines of Yang Zhu (楊朱, a philosopher of the Warring States period) and Mo Di (墨翟, a philosopher of the Warring States period) blocked the road, and Mencius (孟子, a representative figure of Confucianism) wrote books to refute them, making the road unobstructed.' There will be people who block the road in the future, and I privately compare myself to Mencius, and it is the same for this teacher today. Formerly, the Indian (天竺) patriarch Asvaghosa (馬鳴) Bodhisattva composed the Awakening of Faith in the Mahayana (大乘起信論), first stating the reverence for the Three Jewels (三寶, Buddha, Dharma, Sangha), and the verse said: 'And the physical characteristics of the Buddha, the ocean of Dharmata-Tathata.' Master Fazang (法藏, the actual founder of the Huayan School) explained it, saying that the treatise said: 'In the number of sentient beings, it is called Buddha-nature (佛性).' Asvaghosa Bodhisattva only praised it as the Three Jewels as one entity, but Fazang explained it as the Three Jewels as separate entities. I believe that this not only does not conform to the Buddha's original intention, but also that there was no such statement in the original treatise. In addition, Master Chengguan (澄觀, the fourth patriarch of the Huayan School) in the Great Commentary on the Avatamsaka Sutra (華嚴經大疏) used the words 'tiles and stones are not nature' to support Fazang's prejudice, so there was the work Golden Scalpel (金錍論), probably to clarify the Buddha-nature of the Nirvana Sutra (涅槃經), and further use the meaning of Upaya and Reality (權實) of the non-teaching part to remedy its shortcomings, so he pretended to be a guest in a dream, setting up a host and guest, actually wanting this golden scalpel to be applied once, the thick membrane will definitely be removed, and in all places, one can see the guidance of Vairocana Buddha (毗盧遮那, the Buddha of pervasive light). Also, pitying the Tiantai School's (天臺宗) explanation of the title with five meanings and the elimination of the sutra with four explanations, it is said that the Dharma gate practiced in one's own mind, but the previous and subsequent masters and Confucian scholars did not know these names, so in Assisting Practices of Concentration and Insight (止觀輔行) and Annotations on the Lotus Sutra (法華經記), he tried his best to elaborate and debated with various schools.
如釋法華文句。說界如。則斥賢首宗曰一中無量。一界具十。一一十如。若自若他。若因若果。在一心故。故云無量中一。一中無量。不可以一說。不可以多說。不可以權說。不可以實說。因果．善惡．空有．大小．凡聖．漸頓．開合心法。依正一多自在。一切諸法悉皆如是。是知談法界者。未窮斯妙。致使惑果事而迷因理。如論慈恩釋四種聲聞曰。人見經教中一類定性聲聞。便謂灰身滅智。永無成佛之因。誰知滅后彼土得聞。又曰。不知彼論。自申方等唯識。所以迦葉自悲敗種。至法華會。敗種還生。天親即以其論(法華)申之。若棄如來顯實之文。而滯菩薩弘權之教。偏執之愆莫大(指唯識論)。謬申之過可知。又曰。全迷玄文大旨。而欲文句消經。固蔽理觀深微。而但以事相釋義。言弘斯典者遠矣。今問弘經者為名利壅己。為大悲益他自行暗于妙宗。何殊無目而導。彼此俱迷。自他咸沒。如論止觀明靜。前代未聞。則著述及習禪者曰自漢明夜夢。洎乎陳朝凡諸著述。當代盛行者。溢目預廁禪門衣缽相傳者盈耳。豈有不聞止觀二字。但未若天臺說此一部。定慧兼美。義觀雙明。撮一代教門。攢法華經旨。成不思議十乘十境。待絕滅絕。寂照之行。前代未聞。斯言有在。故南山嘆曰。唯衡岳臺崖雙弘定慧。豈南山諂
附而虛授哉。又因感遇止觀有旨歸處。及嘆六宗(陰陽儒墨名拜道德)九流(儒道陰陽法名墨縱橫雜農)。與此背馳。則曰。今運居像末。矚此真文。自非宿植妙因。誠為難遇。況十乘．十境出自一家。十界．十非他所未簡。教行無準。如何旨歸。且如六宗情期大同。九流詮述小異。莊生歸於自爾。老氏專嘆去奢。況馬祀。羊烝。因招三惡。晡祠粟祭。果致燒然。如此旨歸所趣。非遠尚不逮於人天。何關藏通漏盡。如其所計豈。如凡有所說。咸混一如。愿諸同遇者。深生慶幸心。冀來世重聞。早契無生忍。又曰。適與江淮四十餘僧往禮五臺山。因見不空三藏門人含光云。曾侍三藏親游天竺。彼有僧問曰。大唐有天臺教跡。最堪簡邪正。曉偏圓。明止觀。功推第一。可能譯之。將至此土耶。豈非中國失法求之四維。而此方少有識者。如魯人耳。厚德向道者。莫不仰之。敬愿學者行者。隨力稱讚。應知自行兼人。並異他典。若說若聽。境智存焉。若冥若顯。種熟可期。並由弘經者有方故也。若直爾稱講說。是弘經者。何須衣．室．座之三誡。如來所遣豈可聊爾。余省躬揣見。自覺多慚。回以眾緣。強復疏出。縱有立破。為樹圓乘。使同志者。開佛知見。終無偏黨。而順臆度。冀諸覽者。悉鑒愚誠。一句染神。咸資彼岸。思
【現代漢語翻譯】 現代漢語譯本 附而虛授哉。(難道是)附加(經典)而虛假傳授嗎？又因為感悟到止觀(止息和觀察，佛教修行方法)有其宗旨歸宿之處，以及嘆息六宗(陰陽家、儒家、墨家、名家、拜火教、道德家)九流(儒家、道家、陰陽家、法家、名家、墨家、縱橫家、雜家、農家)與此(止觀)背道而馳，所以說：『現在時運處於像法末期(佛教衰落時期)。看到這部真經，如果不是過去種下殊勝的因緣，實在難以遇到。何況十乘觀法(天臺宗的十種觀行方法)、十境(十種境界)出自一家(天臺宗)，十界(地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛)十非(十種否定)是其他宗派所沒有簡化的。教義和修行沒有準則，如何達到宗旨歸宿？』且如六宗的情感期望大同社會，九流的詮釋敘述小有差異，莊子歸於自然，老子專門嘆息去除奢侈。何況用馬祭祀，用羊祭祀，因此招來三惡道(地獄、餓鬼、畜生)的果報；傍晚祭祀小米，結果導致焚燒。如此宗旨歸宿所趨向的，即使不遠大，尚且不能達到人天善道，與藏教(聲聞乘)、通教(緣覺乘)的漏盡(斷除煩惱)有什麼關係？如果按照他們所計劃的，難道像凡夫所說的那樣，都混為一談嗎？愿各位同道遇到此經者，深深生起慶幸之心，希望來世再次聽聞，早日契入無生法忍(證悟不生不滅的真理)。 又說：『我曾經與江淮一帶的四十多位僧人前往朝禮五臺山。因此見到不空三藏(唐代密宗大師)的門人含光說，曾經侍奉不空三藏親自遊歷天竺(印度)。那裡有僧人問道：大唐有天臺教的遺蹟，最能簡別邪正，曉了偏圓(偏頗和圓滿)，明瞭止觀，功勞推為第一。可能翻譯到這個地方來嗎？』難道不是中國失去佛法而向四方尋求嗎？而這裡很少有識貨的人，就像魯國人一樣。品德高尚、嚮往佛道的人，沒有不仰慕它的。恭敬希望學者和修行者，隨自己的能力稱揚讚歎。應當知道自行化他，與其他的典籍不同。無論是說還是聽，境界和智慧都存在其中。無論是暗中還是顯現，善根成熟是可以期待的。這都是因為弘揚經典的人有方法啊。如果只是簡單地稱揚講說，就是弘揚經典的人，何須衣、室、座的三種告誡？如來所派遣的，怎麼可以隨便呢？我反省自身，自覺慚愧。憑藉各種因緣，勉強再次疏通闡述。即使有立論和破斥，也是爲了建立圓滿的佛乘(大乘佛教)，使志同道合的人，開啟佛的知見。始終沒有偏袒，而順從自己的臆測。希望各位閱讀的人，都明鑑我的愚誠。一句經文染於心神，都能資助到達彼岸。思考！
【English Translation】 English version Is it attaching (to scriptures) and falsely transmitting? Furthermore, because of realizing that Zhi-Guan (cessation and contemplation, a Buddhist practice) has its ultimate destination, and lamenting that the Six Schools (Yin-Yang, Confucianism, Mohism, Legalism, Fire Worship, Taoism) and Nine Streams (Confucianism, Taoism, Yin-Yang, Legalism, Logicians, Mohism, Strategists, Eclectics, Agrarians) run counter to this (Zhi-Guan), it is said: 'Now the era is in the final stage of the semblance dharma (the declining period of Buddhism). Seeing this true scripture, if not for planting excellent causes in the past, it is truly difficult to encounter. Moreover, the Ten Vehicles of Contemplation (ten types of contemplation in the Tiantai school), the Ten Realms (ten states of existence) come from one family (Tiantai school), and the Ten Negations are not simplified by other schools. Without standards for doctrine and practice, how can one reach the ultimate destination?' Moreover, the Six Schools' emotions expect a utopian society, and the Nine Streams' interpretations narrate minor differences. Zhuangzi returns to nature, and Laozi specifically laments the removal of extravagance. Furthermore, sacrificing with horses and sacrificing with sheep, therefore inviting the retribution of the three evil paths (hell, hungry ghosts, animals); offering millet in the evening results in burning. Such a direction of the ultimate destination, even if not far-reaching, still cannot reach the good paths of humans and gods. What does it have to do with the exhaustion of outflows (cessation of afflictions) in the Tripitaka (Sravaka Vehicle) and Common (Pratyekabuddha Vehicle) teachings? If according to their plans, is it like what ordinary people say, all mixed together? May all fellow practitioners who encounter this scripture deeply generate a sense of rejoicing, hoping to hear it again in the next life and quickly enter the non-origination forbearance (realizing the truth of non-birth and non-death). It is also said: 'I once went to Mount Wutai with more than forty monks from the Jianghuai area to pay homage. Therefore, I saw Han Guang, a disciple of Amoghavajra (a Tang Dynasty Esoteric Buddhist master), say that he had served Amoghavajra and personally traveled to India. There, a monk asked: In the Great Tang, there are traces of the Tiantai teachings, which are most capable of distinguishing between right and wrong, understanding the partial and the complete, and clarifying Zhi-Guan, with the merit being regarded as the first. Is it possible to translate it to this place?' Isn't it that China has lost the Dharma and seeks it in all directions? And there are few people here who recognize its value, just like the people of Lu. Those with noble character and yearning for the Buddha's path cannot but admire it. Respectfully hope that scholars and practitioners will praise and extol it according to their abilities. It should be known that self-cultivation and benefiting others are different from other scriptures. Whether speaking or listening, realms and wisdom exist within them. Whether in secret or in manifestation, the maturation of good roots can be expected. This is all because those who propagate the scriptures have methods. If it is just simply praising and speaking, is that a propagator of the scriptures? Why are the three admonitions of clothing, room, and seat necessary? How can those sent by the Tathagata be casual? I reflect on myself and feel ashamed. Relying on various conditions, I reluctantly explain and elaborate again. Even if there is establishment and refutation, it is to establish the perfect Buddha Vehicle (Mahayana Buddhism), so that those with the same aspirations can open the Buddha's knowledge and vision. There is no partiality, but following one's own conjecture. I hope that all who read this will see my foolish sincerity. A sentence of scripture that touches the mind can help reach the other shore. Think!'
惟修習。永作舟航。隨喜見聞。恒為主伴。若取若舍。經耳成緣。或順或違。終因斯脫。愿解脫之日。依報正報。常宣妙經。一剎一塵。無非利物。唯愿諸佛。冥熏加被。一切菩薩。密借威靈。在在未說。皆為勸請。若有說處。親承供養。一句一偈。增進菩提。一色一香。永無退轉。天寶末大曆初。優詔連徴。並辭疾不就。始居蘭陵中。詣清涼。晚歸臺岳。當大岳大饑之際。揭厲法流。學徒愈繁。瞻望堂室。以為依怙。師慈以接之。謹以守之。大布而衣。一床而居。以身誨人。耆艾不息。和易所及。粗狂擾從。德充化成。身世俱離。建中三年二月五日示疾。佛隴語學徒曰。道無方。性無體。生歟。死歟。其旨一貫。吾歸骨此山。報盡今夕。要與汝輩談道而訣。夫一念無相謂之空。無法不備謂之假。不一不異謂之中。在凡為三因。在聖為三德。爇炷則初后同。相涉海則淺深異。流善利利人在此而已爾。其志之言訖。隱幾泊然。壽七十二。臘三十四。門人奉全身起塔祔于智者塋兆之西南隅。師有始終心要厥今盛傳。神智釋云。因始果終。諦德無別。華嚴名法身。方等為實相。般若稱佛母。法華譬髻珠。涅槃號佛師。三諦是一法。佛說種種名。龍猛悟之而造論。智者得之以開拓。傳及荊溪。立為心要。是則佛祖授受。莫不旨
【現代漢語翻譯】 現代漢語譯本 唯有通過不斷地修習，才能永遠作為渡過生死苦海的舟船。對於所見所聞，都心懷隨喜讚歎，並恒常作為修行的伴侶。無論是接受還是捨棄，只要經過耳根，都能成為覺悟的因緣。無論是順境還是逆境，最終都能因此而解脫。我願在解脫之日，我的依報（所居住的環境）和正報（身心），都能恒常宣揚微妙的佛法經典。每一個剎那，每一粒微塵，都無不利益眾生。我唯愿諸佛菩薩，在冥冥之中給予我加持和庇佑。一切菩薩，秘密地藉助他們的威神之力。對於那些尚未宣說佛法的地方，我都發愿去勸請他們宣說。對於那些已經宣說佛法的地方，我都親自前去承事供養。哪怕只是一句偈語，都能增進我的菩提心。哪怕只是一色一香，都能讓我永不退轉。在唐天寶末年和大曆初年，朝廷多次下詔徵召我，我都以生病為由推辭了。我最初居住在蘭陵，後來前往清涼山，晚年回到天臺山。當臺岳發生大饑荒的時候，我奮力弘揚佛法，使得前來學習的人越來越多。他們瞻仰我的堂室，將我視為依靠。我以慈悲心來接納他們，以謹慎的態度來守護他們。我穿著粗布衣裳，只睡一張床。我以身作則地教誨他人，即使年老也不懈怠。我的和藹可親感化了他們，使得粗魯狂妄的人也開始順從。我的德行充滿，教化得以成就，身心都得以解脫。建中三年二月初五，我示現疾病。我在佛隴告訴我的學生們說：『道沒有固定的方向，自性沒有固定的形體。生與死，其旨趣是一貫的。我將把我的骨灰安葬在這座山中，我的報身將在今晚結束。我要和你們談論佛法而告別。所謂一念無相，就叫做空；所謂沒有一種法不具備，就叫做假；所謂不一不異，就叫做中。在凡夫來說，這是三種因；在聖人來說，這是三種德。點燃燈炷，開始和最後是相同的；涉入大海，淺處和深處是不同的。流通善法，利益他人，就在這裡罷了。』說完這些話，他就靠著幾案安然入寂。享年七十二歲，僧臘三十四年。他的弟子們將他的全身起塔安葬在智者大師墓地的西南角。大師的《始終心要》至今盛行。神智法師解釋說：『因、始、果、終，真諦和俗諦沒有分別。《華嚴經》稱之為法身，《方等經》稱之為實相，《般若經》稱之為佛母，《法華經》比喻為髻珠，《涅槃經》號為佛師。三諦就是一法，佛陀說了種種不同的名稱。龍樹菩薩領悟了這個道理，因而造論；智者大師得到了這個道理，因而加以開拓。傳到荊溪湛然，立為《始終心要》。由此可見，佛祖的傳授，沒有不以這個為宗旨的。
【English Translation】 English version Only through continuous practice can one forever serve as a boat to cross the sea of birth and death. Towards all that is seen and heard, cultivate joyful appreciation and constantly take them as companions in practice. Whether accepting or discarding, whatever passes through the ears can become a cause for enlightenment. Whether in favorable or adverse circumstances, one can ultimately be liberated through them. I vow that on the day of liberation, both my environment (dependent reward) and my body and mind (direct reward) will constantly proclaim the wonderful Dharma scriptures. Every moment, every particle of dust, will benefit all beings. I only wish that all Buddhas and Bodhisattvas will secretly bestow their blessings and protection upon me. May all Bodhisattvas secretly lend their majestic power. To those places where the Dharma has not yet been spoken, I vow to urge them to speak it. To those places where the Dharma is already being spoken, I will personally attend and make offerings. Even a single verse can increase my Bodhi mind. Even a single color or fragrance can ensure that I never regress. During the late Tianbao and early Dali periods of the Tang Dynasty, the court repeatedly issued edicts to summon me, but I declined them all due to illness. I initially resided in Lanling, later went to Mount Qingliang, and in my later years returned to Mount Tiantai. When there was a great famine on Mount Tiantai, I vigorously promoted the Dharma, causing more and more people to come and learn. They looked up to my halls and regarded me as their refuge. I received them with compassion and guarded them with caution. I wore coarse cloth and slept on only one bed. I taught others by example, never ceasing even in old age. My kindness and gentleness influenced them, causing even the rude and reckless to become obedient. My virtue was full, and my teaching was accomplished, and both body and mind were liberated. On the fifth day of the second month of the third year of Jianzhong, I manifested illness. I told my students in Folong: 'The Dao has no fixed direction, and the self-nature has no fixed form. Birth and death, their meaning is consistent. I will bury my ashes in this mountain, and my reward body will end tonight. I want to talk to you about the Dharma and bid farewell. What is called 'one thought without form' is called emptiness; what is called 'no Dharma is not complete' is called provisionality; what is called 'neither one nor different' is called the middle way. For ordinary people, these are the three causes; for sages, these are the three virtues. Lighting a lamp, the beginning and the end are the same; entering the sea, the shallow and the deep are different. Circulating good Dharma and benefiting others, that is all there is to it.' After saying these words, he leaned on the desk and peacefully passed away. He lived to be seventy-two years old, with thirty-four years as a monk. His disciples built a pagoda to enshrine his whole body in the southwest corner of the tomb of the Great Master Zhiyi. The Master's 'Essential Principles from Beginning to End' is still prevalent today. Dharma Master Shenzhi explained: 'Cause, beginning, effect, and end, the truth and the conventional truth are not different. The Avatamsaka Sutra calls it the Dharmakaya (Dharma body), the Vaipulya Sutras call it the Reality Mark, the Prajna Sutras call it the Buddha Mother, the Lotus Sutra compares it to a jewel in the topknot, and the Nirvana Sutra calls it the Buddha Teacher. The three truths are one Dharma, and the Buddha spoke of various different names. Nagarjuna (Long Shu) Bodhisattva understood this principle and therefore wrote treatises; Great Master Zhiyi obtained this principle and therefore developed it. Passed down to Jingxi Zhanran, it was established as the 'Essential Principles from Beginning to End'. From this it can be seen that the transmission of the Buddhas and Patriarchs all takes this as its purpose.
歸乎此矣。像末情澆。不能信重。而更別求心要之術。良由近代習大乘者雜濫故也。悲夫。觀神智所贊。則師之顧命。獨以三觀為訓者。真法身慧命之所存矣。師所著書曰法華釋簽(內有十不二門別行)．法華疏記．止觀輔行各十卷．法華三昧補助儀一卷．方等懺補助儀二卷．略維摩疏十卷。記三卷。重治定涅槃疏十五卷．金錍論止觀義例各一卷．止觀文句科各六卷。又為司封員外郎李華說止觀大意一卷。此外製述逸而不傳。梁肅于師碑銘后復論之曰。聖人不興。其間必有命世者出焉。自智者以法付灌頂。頂再世至於左溪。明道若昧。待公而發。乘此寶乘。煥然中興。蓋受業身通者三十有九。僧搢紳先生高位崇名。屈體承教者。又數十人。師嚴道尊。遐邇歸仁。向非命世而生。則何以臻此。入室弟子元皓．以肅嘗摳衣公堂。獲知德善與教之所由然也。俾刻金石。紀于舊山。辭無所愧。因不敢讓。止觀統例云。當二威之際。止觀法門。但緘授而已。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。寧僧統云。觀夫梁公之論。筆勢痛快。轥轢前作。非此人何以動鴻儒。非此筆何以銘哲匠。蓋深入堂奧。洞見宗廟之美。百官之富宜其語不虛發矣。吳越國王謚圓通尊者。宗元錄云
。元祐間。永嘉忠遣門人掃塔。草棘荒蕪。卒難辨認。即按梁公碑云大師瑩兆百步尋而獲之。其龕已空。唯乳香一塊。夜夢元弼山神謂曰。昨者天神遣多人取全身去也。不須再懷猶豫。乃就舊基建石塔焉。
附四人
普門子
何姓。岳州人。魏史部尚書晏之後。父珍。為常州義興尉。師屢戰文場。存登膴任。抽簪脫俗。居南嶽寺方丈之中。唯儒書釋典。銅瓶錫杖。麻衣葛屨而已。于天臺一宗。深有造詣。又得古文關鍵。荊溪與之為多聞友。嘗為荊溪撰釋簽及輔行序。言習禪之弊最切。其文曰。宗虛無者。名教之道廢。遺文字者。述作之義乖古。先梵皇乘時利見。聖賢道契。德音莫違。尚假言詮寄諸結集。況時淹像季學。鮮知幾領會之賓。十無一二。至有窮年默坐。甘節于昏懵。白首論心。遲迴於半滿。人之多僻其若是乎。未階捫象。各陳乳色。或謂即心是佛。悟入之門。色不異空。本末誰跡。將冥絕待。章句何施。嗚呼。大教陵夷若是。蓋由未辨文字之性離。孰喻總持之功深(云云)。梁補闕送虛上人歸越有云。東南高僧普門元皓。予甚深之友。豈茍云乎。貞元八年季冬。六日示寂于君山偏室。壽八十四。臘四十五。門人曇環集師遺文二百餘篇。勒成十卷。陽羨蔣防為之序。然古謂岳州君山。今宜
【現代漢語翻譯】 現代漢語譯本：元祐年間，永嘉忠派他的門人去掃塔。當時草和荊棘長得很茂盛，很難辨認。於是就按照梁公碑上的記載，說大師瑩的墓地在一百步之內，尋找后找到了。墓龕已經空了，只有一塊乳香。晚上夢見元弼山神告訴他說：『昨天天神派了很多人把他的全身取走了，你不需要再猶豫了。』於是就在原來的地基上建造了一座石塔。
附四人：
普門子（Pumenzi，人名）：
姓何，是岳州人。是魏史部尚書晏的後代。他的父親何珍，擔任常州義興縣尉。普門子多次在科舉考試中表現出色，本可以得到優厚的官職，但他卻拋棄了世俗，住在南嶽寺的方丈之中。身邊只有儒家的書籍、佛家的經典、銅瓶、錫杖、麻布衣服和葛布鞋子。他對天臺宗的學說有很深的造詣。又得到了古文的關鍵。荊溪（Jingxi，人名）把他當作博學多聞的朋友。曾經為荊溪撰寫了《釋簽》和《輔行序》。他的文章對習禪的弊端批評得非常深刻。他的文章說：『崇尚虛無的人，名教的道理就會廢棄；拋棄文字的人，著書立說的意義就會違背古人的做法。』先前的梵皇（梵天，Brahma）趁著時機出現，聖賢的道理相契合，他們的美德和言論沒有人敢違背，尚且要藉助語言文字，寄託于結集之中。更何況現在是末法時期，學習的人很少，知道其中要領的人，十個裡面也找不到一兩個。甚至有人終年默默打坐，甘心沉溺於昏聵懵懂之中；有人白髮蒼蒼還在談論心性，在半懂不懂的狀態中徘徊。人的偏差竟然到了這種地步！還沒有開始觸控大象，就各自描述大象的顏色。有人說『即心是佛』是悟入的門徑，『色不異空』，誰去追尋它的本末？將要冥絕對待，章句又有什麼用處？唉！大教衰敗到這種地步，大概是因為沒有分辨文字的性質是遠離實相的，誰能領悟總持的功用是多麼深刻呢？』梁補闕送虛上人回越州時有詩說：『東南高僧普門元皓，是我的非常好的朋友。』難道是隨便說說的嗎？貞元八年（公元792年）冬季最後一個月，六日，在君山的偏室圓寂，享年八十四歲，僧臘四十五年。他的門人曇環收集了他的遺文二百多篇，編成十卷，陽羨人蔣防為之作序。古書上說的岳州君山，現在應該……
【English Translation】 English version: During the Yuanyou period, Yongjia Zhong sent his disciple to sweep the pagoda. The grass and thorns were overgrown, making it difficult to identify. So, according to the inscription on the Liang Gong stele, which stated that Master Ying's tomb was within a hundred paces, they searched and found it. The tomb niche was empty, with only a piece of frankincense. That night, he dreamed that the mountain god of Yuanbi told him, 'Yesterday, the heavenly gods sent many people to take away his entire body, so you don't need to hesitate any longer.' Therefore, they built a stone pagoda on the original foundation.
Attached: Four People
Pumenzi (普門子, personal name):
His surname was He, and he was from Yuezhou. He was a descendant of He Yan, the Minister of the Wei History Department. His father, He Zhen, served as the magistrate of Yixing County in Changzhou. Pumenzi excelled in the imperial examinations multiple times and could have obtained a lucrative official position, but he abandoned the secular world and lived in the abbot's quarters of Nanyue Temple. He only kept Confucian books, Buddhist scriptures, a copper bottle, a tin staff, hemp clothing, and coarse cloth shoes. He had a deep understanding of the Tiantai school of thought. He also obtained the key to ancient texts. Jingxi (荊溪, personal name) regarded him as a knowledgeable friend. He once wrote the 'Commentary on the Lot Drawing' (釋簽) and the 'Preface to Assisting Practice' (輔行序) for Jingxi. His writings were very critical of the drawbacks of practicing Chan. His writings said: 'Those who advocate emptiness will abandon the teachings of Confucianism; those who abandon writing will violate the ancient meaning of writing and composing.' The former Brahma (梵天, Brahma) took advantage of the opportune time to appear, and the principles of the sages were in harmony. No one dared to disobey their virtues and words, and they still had to rely on language and writing, entrusting them to the collections. Moreover, now it is the Dharma-ending age, and there are few people who study, and those who know the key points are rare, not even one or two out of ten. Some people even sit in silence all year round, willingly indulging in ignorance and confusion; some people with white hair are still talking about the nature of the mind, lingering in a state of half-understanding. People's deviations have reached such a point! Before even touching the elephant, they each describe the color of the elephant. Some say that 'the mind itself is the Buddha' is the gateway to enlightenment, and 'form is not different from emptiness,' who will trace its origin and end? If we are going to extinguish all distinctions, what use are the chapters and sentences? Alas! The great teachings have declined to such an extent, probably because they have not distinguished that the nature of words is far from reality, and who can understand how profound the function of total retention is?' When Liang Buque sent the monk Xu back to Yuezhou, he wrote a poem saying: 'The eminent monk Pumen Yuanhao of the Southeast is a very good friend of mine.' Was he just saying that casually? In the last month of winter in the eighth year of Zhenyuan (792 AD), on the sixth day, he passed away in a side room of Junshan, at the age of eighty-four, with forty-five years of monastic life. His disciple Tan Huan collected more than two hundred of his surviving writings and compiled them into ten volumes, and Jiang Fang of Yangxian wrote a preface for them. The Junshan of Yuezhou mentioned in ancient books should now be...
興亦有君山鄉。鄉有凈樂寺。即荊溪受業相去數里有南嶽寺。乃稠錫道場。土人云。袁府君治此有善政。死為地主。廟號果利。沒時天降銅棺。鬼神營葬山頂。故號君山(亦曰銅棺)。豈師嘗居此。南嶽土人賢其父子。因以岳州君山之名名其所居耶。
元皓法師
字廣成。秦姓。吳門人。幻依晉陵靈山寺慧日禪師出家。具律戒。𨽻本州龍興尋。為荊溪囑累弟子。初受法華止觀。已得醍醐。深以修大行。感大果。裂大網。歸大處為其大愿。宴居三昧。常隨佛后。希夷自得。人莫能知。及註解大涅槃經為其首序。則錄其所證之意。而見於文耳。此乃師之法要。如王輔嗣之說易。司馬遷之自敘。管仲能言輕重。孟子讚揚春秋。雖儒釋不同。其義一也。元和十二年十一月十一日示滅。明年十一月十三日阇維。塔于本郡虎丘東山南。原師耽學味道。不涉餘事。聽荊溪言。曾無倦色。分折義理。派別川注。默記闇誦。一言不失。數年之後。人始知之。荊溪嘆曰。回也如愚。好處山林。宴坐一室。以梁田二君苦勸請之。始著涅槃經解。既成之日。二君已亡。此亦師獲麟之一句也。師同學知名者百餘人。其成乎事業更相輝映。則有上都雲華寺清涼澄觀法師。若孔門之遊夏焉。不列僧數者三人。翰林梁肅．諫議大夫蘇州刺史
【現代漢語翻譯】 現代漢語譯本： 興地也有君山鄉（地名）。鄉里有凈樂寺。這裡距離荊溪（指湛然）受業的地方只有幾里路，有座南嶽寺。那是僧人聚集修行的道場。當地人說，袁府君治理此地有很好的政績，死後成爲了這裡的地主神。廟號叫果利。他去世的時候，天空降下銅棺，鬼神幫助安葬在山頂。所以這座山叫做君山（也叫銅棺山）。難道法師曾經住在這裡？南嶽的當地人敬佩他的父親和兒子，因此用岳州君山的名字來命名他居住的地方嗎？
元皓法師
字廣成，姓秦，是吳郡人。他跟隨晉陵靈山寺的慧日禪師出家，受持具足戒。隸屬於本州的龍興寺，後來成為荊溪（湛然）囑託的弟子。最初學習《法華止觀》，已經領悟了其中的精髓。他深深地認為修行大行，才能感得大果，突破大網，迴歸到最終的歸宿，這是他的大愿。他喜歡安靜地住在禪定中，常常追隨佛陀的足跡，自己領悟其中的奧妙，別人無法瞭解。等到他註解《大涅槃經》並親自撰寫序言時，才將他所證悟的意境記錄下來，展現在文章中。這才是法師的精要所在，就像王輔嗣註解《易經》，司馬遷寫《史記自序》，管仲能夠談論經濟，孟子讚揚《春秋》一樣。雖然儒家和佛家不同，但道理是一樣的。元和十二年十一月十一日圓寂，第二年十一月十三日火化，塔建在本郡虎丘東山南面。元皓法師專心學習佛法，不涉及其他事情。聽荊溪（湛然）講法，從不厭倦。他能分析義理，分清流派，默默地記住並背誦，一字不差。幾年之後，人們才開始瞭解他。荊溪（湛然）讚歎說：『顏回就像個愚人一樣。』他喜歡山林，安靜地住在自己的房間里。因為梁田二位居士的苦苦勸請，才開始撰寫《涅槃經解》。書寫完成的時候，這兩位居士已經去世了。這也算是法師的『獲麟』（指孔子作《春秋》）之舉吧。法師的同學中，有名望的有一百多人，其中成就事業，互相輝映的，有上都雲華寺的清涼澄觀法師，就像孔子門下的子游和子夏一樣。沒有列入僧人名錄的有三人，分別是翰林梁肅、諫議大夫和蘇州刺史。
【English Translation】 English version: Xing also has Junshan Township (place name). The township has Jingle Temple. It is only a few miles away from Jingxi's (referring to Zhanran) place of study, where there is Nanyue Temple. That is a place where monks gather to practice. The locals say that Prefect Yuan governed this place with good governance and became the local deity after his death. His temple name is Guoli. When he died, a bronze coffin descended from the sky, and ghosts and gods helped bury him on the top of the mountain. Therefore, this mountain is called Junshan (also called Bronze Coffin Mountain). Could it be that the master once lived here? The locals of Nanyue admire his father and son, so they named his residence after Junshan in Yuezhou?
Dharma Master Yuanhao
His courtesy name was Guangcheng, and his surname was Qin. He was from Wumen. He became a monk under Chan Master Huiri of Lingshan Temple in Jinling, receiving the complete precepts. He belonged to Longxing Temple in this prefecture and later became a disciple entrusted by Jingxi (Zhanran). Initially, he studied the 'Lotus Sutra Samatha-Vipassana', already grasping its essence. He deeply believed that cultivating great practices would bring great results, break through the great net, and return to the ultimate destination, which was his great vow. He liked to quietly reside in samadhi, often following the footsteps of the Buddha, understanding the mysteries himself, which others could not comprehend. When he annotated the 'Great Nirvana Sutra' and personally wrote the preface, he recorded the realm he had realized and displayed it in the text. This is the essence of the Dharma Master, just like Wang Fusi's annotation of the 'Book of Changes', Sima Qian's writing of the 'Historical Records Preface', Guan Zhong's ability to discuss economics, and Mencius's praise of the 'Spring and Autumn Annals'. Although Confucianism and Buddhism are different, the principles are the same. He passed away on the eleventh day of the eleventh month of the twelfth year of Yuanhe. He was cremated on the thirteenth day of the eleventh month of the following year, and the pagoda was built on the south side of Dongshan in Huqiu in this prefecture. Dharma Master Yuanhao focused on studying the Dharma and did not involve himself in other matters. He never tired of listening to Jingxi (Zhanran) preach. He could analyze the meaning, distinguish the schools, silently remember and recite, without missing a word. After several years, people began to understand him. Jingxi (Zhanran) praised: 'Yan Hui is like a fool.' He liked the mountains and forests, quietly living in his own room. Because of the earnest requests of Upasaka Liang and Upasaka Tian, he began to write the 'Nirvana Sutra Commentary'. When the book was completed, these two Upasaka had already passed away. This can also be regarded as the Dharma Master's 'obtaining the Lin' (referring to Confucius writing the 'Spring and Autumn Annals'). Among the Dharma Master's classmates, there were more than a hundred famous people, among whom those who achieved careers and reflected each other included Dharma Master Qingliang Chengguan of Yunhua Temple in Shangdu, just like Ziyou and Zixia under Confucius. There were three people who were not listed as monks, namely Hanlin Liang Su, Jianyi Daifu, and the Prefect of Suzhou.
田敦．撿挍右散騎常侍兼御吏中丞太原少尹河東節度使崔恭。緇流受業者五人。皆持經講論。傳之無窮。崔公收行紀德。镵諸琬琰。立於虎丘羅漢石壇之左。鎧庵曰。崔公此碑乃師實錄。讀者方知。止觀統例云。荊溪滅后。知其說者適三四人。蓋指師與崔梁等也。又見清涼觀師曾稟受荊溪教觀。厥後恃其辨博。別生異見。遂逃逝于天臺螟蛉于賢首。故荊溪金錍義例之作屢有彈訶云。
梁肅
字敬之。早從釋氏學。傳天臺宗教於荊溪。執弟子禮。志在一乘。最為精博。故孤山祖承云。朝廷中得其道者。唯梁學士一人而已。公嘗刪定天臺止觀為六卷。見行於世。但慈雲謂其文雖簡要。而修相闕略。又述止觀統例。其文雄深雅健。宛有易翼。中庸步驟。韓昌黎雖獨步元和。然以五原及諸文較之。似不及也。唐史謂大曆貞元間。文士多尚古學。唯公最稱淵奧。愈從其徒游。銳意鉆仰。欲自振於一代。觀此亦可知韓筆所自來矣。柳子厚記先友。亦稱其最能。為文公。又述天臺荊溪碑銘。崔恭序之曰。知法要識權實。作天臺山禪林寺碑。達教源。用境智。作荊溪大師碑。至今山家金石之文。唯此二碑為冠。洎子厚作龍安禪師無姓和尚等碑及東海若等文。本朝晁以道作明智法師碑敘教。觀師承遠有端緒。為東南文寶。並
庶幾焉。公有文集二十卷。惜其板本磨滅。無與再刊者。鎧庵曾於北蜂處睹寫本。無為子楊杰親題其後。鉆仰無已。貞元九年十一月卒于長安。享年四十三。崔公云。朝廷尚德。故以公為太子侍讀。國尚實錄故。以公為史館修撰。發號令敷王猷。故以公為翰林學士。三職齊著。則公之處朝廷不為不達矣。年過四十。士林歸崇。比夫顏子．黃叔度不為不壽矣。彼碌碌者。老於郎署。白首久世。又何補哉。
法劍
居房州龍興寺。遷岳州作道場。于楞伽北峰不越閫五十載。鄉閭氏族不以告人。而世以無姓稱之。或曰周人也。讀法華金剛般若等經。數逾千萬。或說以有為。曰。吾未嘗作。或譏以有跡。曰。吾未嘗行。受教者不失其宗。聽信者不惑其道。楊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。明年楊玄相位竄謫南海上。終如其志。李萼為岳州。恃辨盛氣。欲屈其道。聞一言。服為弟子。河東裴藏之舉族受教。京兆尹楊嚴以其隱地為道場奉和。師張惟儉。買西峰廣其居。凡以貨利委堂下者不可選紀。受之亦無言。柳子厚銘贊曰。和尚順承中道。而紹天臺之本。統勤求端愨。而成極樂之至愿。雖其詳不可聞。然以時事𢎿之。則師當爲荊溪弟子。以子厚稱梁肅為先友。而普
【現代漢語翻譯】 庶幾焉（大概如此）。公有文集二十卷。可惜的是，這些書的雕版已經磨損殆盡，沒有辦法再重新刊印了。鎧庵曾經在北蜂那裡看到過手抄本，無為子楊杰親自在後面題字，令人無比敬仰。貞元九年十一月，崔公卒于長安，享年四十三歲。崔公說，朝廷崇尚德行，所以讓公擔任太子侍讀；國家崇尚真實記錄，所以讓公擔任史館修撰；發佈號令，推行王道，所以讓公擔任翰林學士。這三個職位都集中在公的身上，那麼公在朝廷的地位不能算是不顯達了。年過四十，士人都歸心崇敬，相比于顏回、黃憲，不能算是不長壽了。那些平庸之輩，老死在郎署，白白地活了一輩子，又有什麼用呢？
法劍（人名）
居住在房州龍興寺，後來遷到岳州建立道場。在楞伽北峰，五十年來沒有越出寺門一步。他的家鄉和氏族他不告訴別人，因此世人都稱他為無姓。有人說他是周朝人。他誦讀《法華經》、《金剛經》、《般若經》等經典，次數超過千萬遍。有人用『有為』來勸說他，他說：『我未曾做過。』有人譏諷他有行跡，他說：『我未曾走過。』接受他教誨的人不會失去根本，聽信他的人不會迷惑于歧途。楊炎從道州被徵召為宰相時，曾經拜訪過他，認為他應該住在京師，強行要帶他走，但他不同意。楊炎打算上奏朝廷，他說：『希望過幾年再去。』第二年，楊炎被貶謫到南海上，最終他還是實現了自己的願望。李萼擔任岳州刺史時，仗著自己能言善辯，想要駁倒他的道，聽了他一句話，就心服口服地做了他的弟子。河東裴藏之家全族都接受了他的教誨。京兆尹楊嚴因為他隱居的地方是道場而供奉他。張惟儉買下西峰，擴建他的住所。凡是用貨物利益來委託給寺廟的，數不勝數。他接受了，也不說什麼。柳宗元為他撰寫銘文讚揚說：『和尚順應中道，繼承天臺宗的根本，秉持勤奮、誠懇，成就極樂世界的至高願望。雖然他的詳細情況無法得知，但是根據當時的情況推斷，那麼法劍應當是荊溪湛然的弟子。』因為柳宗元稱讚梁肅為先友，而普寂是梁肅的老師，
【English Translation】 It was probably so. Duke had a collection of twenty volumes. It is a pity that the printing plates were worn out and could not be reprinted. Kai'an once saw a handwritten copy at Beifeng, with Wuweizi Yang Jie personally inscribing it, which was deeply admired. In November of the ninth year of Zhenyuan, Duke Cui died in Chang'an at the age of forty-three. Duke Cui said, 'The court values virtue, so it appointed the Duke as the Crown Prince's tutor; the country values true records, so it appointed the Duke as a compiler in the History Office; issuing orders and promoting the royal way, so it appointed the Duke as a scholar of the Hanlin Academy. With these three positions all held by the Duke, his position in the court cannot be considered insignificant. Past the age of forty, scholars returned to admire him, compared to Yan Hui and Huang Shudu, he cannot be considered short-lived. Those mediocre people, growing old in the secretariat, living a long life in vain, what good are they?'
Fajian (Dharma Sword) (person's name)
He lived in Longxing Temple in Fangzhou, and later moved to Yuezhou to establish a Daog場 (Dharma practice place). At the North Peak of Lengjia, he did not step out of the temple gate for fifty years. He did not tell others about his hometown and clan, so the world called him 'the one without a surname'. Some say he was a person from the Zhou dynasty. He recited the Lotus Sutra, Diamond Sutra, Prajna Sutra, and other scriptures more than ten million times. Someone tried to persuade him with 'active deeds', he said, 'I have never done anything.' Someone ridiculed him for having traces, he said, 'I have never walked.' Those who receive his teachings will not lose their foundation, and those who believe in him will not be misled. When Yang Yan was summoned from Daozhou to be the prime minister, he visited him and thought he should live in the capital, forcibly wanting to take him away, but he disagreed. Yang Yan planned to report to the court, he said, 'I wish to go in a few years.' The following year, Yang Yan was demoted to the South Sea, and he finally fulfilled his wish. When Li E was the prefect of Yuezhou, relying on his eloquence, he wanted to refute his Dao (path), but after hearing one sentence, he was convinced and became his disciple. Pei Cang of Hedong and his entire family received his teachings. Yang Yan, the magistrate of Jingzhao, offered him offerings because his hermitage was a Daog場 (Dharma practice place). Zhang Weijian bought the West Peak and expanded his residence. Countless goods and benefits were entrusted to the temple. He accepted them without saying anything. Liu Zongyuan wrote an inscription praising him, saying, 'The monk follows the Middle Way, inherits the foundation of the Tiantai school, upholds diligence and sincerity, and achieves the supreme aspiration of the Pure Land. Although his details cannot be known, judging from the circumstances at the time, then Fajian should be a disciple of Jingxi Zhanran.' Because Liu Zongyuan praised Liang Su as a former friend, and Puji was Liang Su's teacher,
門為肅所敬。又楊炎敗於建中之元。而荊溪滅于建中之三。則天臺本統舍荊溪其誰哉。故其碑云。和尚所嚴事。皆世高德可見。終於聖安寺。法付懷遠。遠居長沙安國寺為南嶽戒法。歲來侍師。會其終。奉全身葬于卓然師之塔東。
山門授受䆳修外琇竦寂通七祖師世家(內附二人)
原夫䆳修而降。蓋有潛德而不耀者。然中興導師所業。實權輿焉。五嶽崢嶸。崑山產玉。四溟浩渺。麗水生金。緬懷繼世之功。敢靳特書之筆。母以子貴。詎不信然。若夫興復而振起之。則寂通最為渤澥之平相矣。撰䆳修外琇竦寂通世家。
道䆳
不知何許人。大曆中荊溪委付止觀輔行記。令其敷揚。同門皓公素畏服之。貞元二十一年。有最澄者。日本明敏僧也。遠泛溟涬。來求教法。䆳師講誨。遂為弟子。盡寫一宗論疏以歸過天臺。郡守陸淳求一言作據陸判云。最澄阇黎形雖異域。性實同源。特稟生知觸類玄解。遠傳天臺教旨。又遇龍象䆳師。總萬行於一心。了殊涂於三觀。親承秘密。理絕名言。猶慮他方學徒。未信受用。請印記。安可不從。已而泛海言旋指一山為天臺。號一寺為傳教。風行電照。盛化彼國。遂遙立師為其天臺始祖焉。師更有素．修二師傳家。
廣修
留姓。東陽夏昆人。早歲入
【現代漢語翻譯】 現代漢語譯本： 門人為肅所敬重。楊炎在建中元年兵敗，而荊溪湛然于建中三年圓寂。那麼，天臺宗的正統，如果不是荊溪一脈，又能是誰呢？所以碑文中說：『和尚所嚴謹從事的，都是世高（An Shigao, 一位早期來華的安息僧人）的德行，這是顯而易見的。』（湛然）最終圓寂于聖安寺，將法脈傳付給懷遠。懷遠居住在長沙安國寺，弘揚南嶽的戒律，每年都來侍奉湛然，直到他圓寂。懷遠將湛然的全身舍利安葬在卓然禪師塔的東邊。
山門授受：䆳修（Daoqianxiu, 人名）, 外琇（Waixiu, 人名）, 竦寂（Songji, 人名）, 通（Tong, 人名）七祖師世家（內附二人）
追溯䆳修的傳承，確實有一些人擁有潛在的德行而不顯露。然而，中興天臺宗的導師們所從事的事業，實際上是從這裡開始的。五嶽巍峨，崑崙山出產美玉；四海浩瀚，麗水出產黃金。我們緬懷繼承天臺宗的功績，怎敢吝惜筆墨，不加以特別記載呢？母親因兒子而顯貴，這難道不是真的嗎？至於天臺宗的興復和振興，那麼寂通就像大海一樣平靜廣闊。撰寫䆳修、外琇、竦寂、通的世家。
道䆳（Daoqian）
不知道是哪裡人。大曆年間，荊溪湛然將《止觀輔行記》委託給他，讓他弘揚。同門的皓公（Haogong, 人名）一向敬畏他。貞元二十一年，有個叫最澄（Saicho, 日本僧人）的，是日本聰明敏銳的僧人，遠渡重洋，前來求教佛法。䆳師為他講解教誨，於是最澄成為他的弟子，完整地抄寫了天臺宗的論著和疏解帶回日本，經過天臺山。郡守陸淳（Luchun, 人名）請求（為最澄）寫一句話作為憑證，陸判（傳說人物）說：『最澄阇黎（Acharya, 梵語，意為導師）雖然形體來自異域，但本性與我們同源。他天生聰慧，觸類旁通，深刻理解玄妙的道理，將天臺宗的教義遠遠地傳播出去。又遇到了龍象般的䆳師，將萬行歸於一心，明白不同的途徑最終都指向三觀。他親自接受了秘密的教誨，其中的道理超越了語言文字。』還擔心其他地方的學徒不相信、不接受，所以請求（我）作印證，怎麼能不答應呢？不久之後，最澄乘船回國，指著一座山說是天臺山，將一座寺廟命名為傳教寺。他的教法像風一樣迅速傳播，像閃電一樣照亮四方，在日本盛行。於是遙尊䆳師為日本天臺宗的始祖。䆳師還有素（Su, 人名）、修（Xiu, 人名）二位師父傳家。
廣修（Guangxiu）
姓留，是東陽夏昆人。早年入
【English Translation】 English version: The gatekeepers were respected by Su. Yang Yan was defeated in the first year of Jianzhong (780 AD), and Jingxi Zhanran passed away in the third year of Jianzhong (782 AD). Then, who could be the orthodox lineage of Tiantai, if not the Jingxi lineage? Therefore, the inscription says: 'What the monk diligently engaged in were all the virtues of An Shigao (an early Parthian monk who came to China), which is evident.' (Zhanran) eventually passed away at Sheng'an Temple, passing on the Dharma lineage to Huaiyuan. Huaiyuan resided at Anguo Temple in Changsha, propagating the precepts of Nanyue, and came to serve Zhanran every year until his passing. Huaiyuan buried Zhanran's complete body relic to the east of Zen Master Zhuoran's pagoda.
Lineage of the Mountain Gate Transmission: Daoqianxiu, Waixiu, Songji, Tong, the Seven Patriarchs (with two others attached)
Tracing back to Daoqianxiu's transmission, there were indeed some who possessed latent virtues without revealing them. However, the work undertaken by the mentors of the Tiantai revival actually began here. The Five Peaks are majestic, and Kunlun Mountain produces jade; the Four Seas are vast, and Lishui produces gold. We cherish the merit of inheriting the Tiantai lineage, how dare we be stingy with ink and not record it specially? A mother becomes noble because of her son, is this not true? As for the revival and revitalization of Tiantai, then Songji is like the calm and vast sea. Writing the lineage of Daoqianxiu, Waixiu, Songji, and Tong.
Daoqian
It is not known where he was from. During the Dali era (766-779 AD), Jingxi Zhanran entrusted him with the 'Annotations on Samatha-vipassanā' (止觀輔行記, Zhiguan Fuxing Ji), instructing him to propagate it. His fellow disciple, Haogong, always respected and feared him. In the twenty-first year of Zhenyuan (805 AD), there was a monk named Saicho, a bright and intelligent monk from Japan, who traveled across the sea to seek the Dharma. Master Qian taught and instructed him, and Saicho became his disciple, completely copying the Tiantai treatises and commentaries and taking them back to Japan, passing through Mount Tiantai. The prefect Luchun requested (to write) a sentence as proof (for Saicho), and Judge Lu (a legendary figure) said: 'Although Acharya Saicho's form comes from a foreign land, his nature is of the same origin as ours. He is naturally intelligent, understands things by analogy, deeply understands the profound principles, and widely propagates the teachings of Tiantai. He also encountered the dragon-like Master Qian, uniting all practices in one mind, understanding that different paths ultimately lead to the Threefold Contemplation (三觀, Sanguan). He personally received secret teachings, the principles of which transcend language and words.' Still worried that students from other places would not believe or accept it, he requested (me) to give endorsement, how could I not agree? Soon after, Saicho sailed back to his country, pointing to a mountain and saying it was Mount Tiantai, naming a temple as Enryaku-ji (傳教寺, Chuanjiao Si). His teachings spread rapidly like the wind and illuminated all directions like lightning, flourishing in Japan. Therefore, he remotely honored Master Qian as the founder of Japanese Tiantai. Master Qian also had two masters, Su and Xiu, who passed on the family tradition.
Guangxiu
Surname Liu, from Xiakun, Dongyang. Entered early into
䆳師之室。研窮教觀。日誦法華．維摩．金光明．梵網及四分戒本。天臺刺史韋珩請講摩訶止觀于郡齋。會昌三年二月十六日終於禪林。壽七十三。臘五十二。瘞全身於金地道場。登門弟子甚伙。法付上首物外。咸通七年。門人良谞發墳火葬。得舍利千餘粒。重塔藏焉。
物外
揚姓。福州侯官人。初從修法師傳定慧學。值大中歉歲。艱于乞食。遂跏趺入定。謂弟子曰。汝如不死。至五穀登時。當擊磬引我出定。後果越歲方從定起。中和五年三月十五日。終於國清。弟子敬休．慧凝．元琇。塔在智者塔院側。
元琇
天臺人。弟子清竦．常操。操下義從。從下德儔。儔下慧赟．修雅。雅越州人。時餘姚龍泉上方僧紹恩誦法華。雅作歌曰。山色沉沈。松煙冪冪。空林之下。盤陁之石。石上有僧。結跏橫錫。誦白蓮經。從旦至夕。左之右之。虎跡狼跡。十片五片。異華狼籍。偶然相見未深相識。知是古之人。今之人。是曇彥。是曇翼。我聞此經有深旨。覺帝稱之為大事。今日冥心子細聽。醍醐滴入集腹裡。佛之意兮祖之髓。我之心兮經之旨。可憐彈指及舉手。不遠目前今正是。大矣哉。甚奇特。空王要使群生得。光輝一萬八千土。千土皆作黃金色。四生六道一光中。狂夫猶自問彌勒。我恨當年學
【現代漢語翻譯】 現代漢語譯本： 䆳師居住的房間里，深入研究教義和觀行。每天誦讀《法華經》、《維摩經》、《金光明經》、《梵網經》以及《四分戒本》。天臺刺史韋珩邀請他在郡齋講解《摩訶止觀》。會昌三年二月十六日，在禪林圓寂，享年七十三歲，僧臘五十二年。全身安葬在金地道場。登門求學的弟子非常多，將佛法傳給了上首弟子物外（法號）。咸通七年，弟子良谞開墳火葬，得到舍利一千多粒，重新建塔安葬。
物外（法號） 俗姓揚，福州侯官人。最初跟隨修法師學習定慧。遇到大中年間歉收，難以乞討食物，於是結跏趺坐入定。告訴弟子說：『如果我沒死，等到五穀豐登的時候，就敲磬引我出定。』結果過了一年才從定中出來。中和五年三月十五日，在國清寺圓寂。弟子有敬休、慧凝、元琇（法號）。塔在智者塔院旁邊。
元琇（法號） 天臺人。弟子有清竦、常操。常操的弟子有義從，義從的弟子有德儔。德儔的弟子有慧赟、修雅。修雅是越州人。當時餘姚龍泉上方寺的僧人紹恩誦讀《法華經》，修雅作歌說：『山色沉沉，松煙冪冪。空林之下，盤陀之石。石上有僧，結跏橫錫。誦白蓮經，從旦至夕。左之右之，虎跡狼跡。十片五片，異華狼籍。偶然相見未深相識。知是古之人，今之人，是曇彥，是曇翼。我聞此經有深旨，覺帝稱之為大事。今日冥心子細聽，醍醐滴入集腹裡。佛之意兮祖之髓，我之心兮經之旨。可憐彈指及舉手，不遠目前今正是。大矣哉，甚奇特。空王要使群生得。光輝一萬八千土，千土皆作黃金色。四生六道一光中，狂夫猶自問彌勒（菩薩名）。我恨當年學』
【English Translation】 English version: The room of Master 䆳 was a place for in-depth study of doctrines and contemplation. Daily, he recited the Lotus Sutra (法華經), the Vimalakirti Sutra (維摩經), the Golden Light Sutra (金光明經), the Brahma Net Sutra (梵網經), and the Four-Part Vinaya (四分戒本). The prefect of Tiantai, Wei Heng, invited him to lecture on the Mahayana Cessation and Contemplation (摩訶止觀) at the prefectural office. On the sixteenth day of the second month of the third year of Huichang, he passed away at Chanlin Temple, at the age of seventy-three, with fifty-two years of monastic life. His whole body was buried at the Jindi Dojo. Many disciples came to study with him, and he passed on the Dharma to his foremost disciple, Wuwai (Dharma name). In the seventh year of Xiantong, his disciple Liang Xu opened the grave and cremated the body, obtaining over a thousand sariras (舍利, relics). A new pagoda was built to enshrine them.
Wuwai (Dharma name) His lay surname was Yang, and he was from Houguan in Fuzhou. Initially, he followed Dharma Master Xiu to study samatha-vipassana (定慧, concentration and wisdom). During the famine years of Dazhong, it was difficult to beg for food, so he sat in full lotus posture and entered samadhi (定, meditative state). He told his disciples, 'If I do not die, when the five grains are abundant, strike the qing (磬, a type of chime) to bring me out of samadhi.' As a result, he emerged from samadhi only after a year had passed. On the fifteenth day of the third month of the fifth year of Zhonghe, he passed away at Guoqing Temple. His disciples were Jingxiu, Huining, and Yuanxiu (Dharma name). His pagoda is located next to the Pagoda Courtyard of Zhiyi.
Yuanxiu (Dharma name) A native of Tiantai. His disciples were Qingsong and Changcao. Changcao's disciple was Yicong, and Yicong's disciple was Dechou. Dechou's disciples were Huiyun and Xiuya. Xiuya was from Yuezhou. At that time, the monk Shaoen of Shangfang Temple in Longquan, Yuyao, recited the Lotus Sutra (法華經), and Xiuya composed a song: 'Mountain colors are deep, pine smoke is dense. Beneath the empty forest, a panduo (盤陀, a type of large) stone. On the stone is a monk, sitting in full lotus, holding a khakkhara (錫, a mendicant's staff) horizontally. Reciting the White Lotus Sutra (白蓮經), from dawn till dusk. To the left and to the right, tiger tracks and wolf tracks. Ten pieces, five pieces, strange flowers scattered. Meeting by chance, not deeply acquainted. Knowing they are people of the past, people of the present, are Tanyan, are Tanyi. I have heard this sutra has profound meaning, the Awakened Emperor calls it a great matter. Today, with a focused mind, listening carefully, amrita (醍醐, nectar) drips into the assembled belly. The Buddha's intention, the marrow of the patriarchs, my heart, the essence of the sutra. Pitiable are the finger snaps and hand gestures, not far before the eyes, now it is precisely this. How great, how wondrous. The Empty King wants to enable all beings to attain. The radiance illuminates eighteen thousand lands, all lands become golden in color. The four kinds of birth and the six paths are within one light, the madman still asks about Maitreya (菩薩名, Bodhisattva). I regret studying in those years'
空寂。一得無心便休息。今日親聞誦此經。始覺驢乘末端的。我昔心猿未調伏。長將金鎖虛拘束。今日親聞誦此經。始聞無物為舉局。我亦當年神兒戲。長恨光陰半虛棄。今日親聞誦此經。始覺聚沙非小事。我亦當年學吟詠。將謂冥掜亂禪定。今日親聞誦此經。何妨筆硯資真性。我昔曾遊山與水。將謂他山非故里。今日親聞誦此經。始覺行行皆寶所。我亦當年不出戶。不欲紅塵治步武。今日睹聞誦此經。始覺山河無寸土。師誦此經一字字。字字爛嚼醍醐味。醍醐之味珍且美。不在唇。不在齒。只在勞生方寸里。師誦此經一句句。句句白牛親動步。白牛之步疾于風。不在西。不在東。遍在勞生日用中。日用不知一何苦。酒之腹。飯之腑。長者揚聲喚不回。何異聾兮何異瞽。世人之耳非不聰。耳聰特向經中聾。世人之目非不明。目明特向經中旨。合聰不聰。合明不明。轆轤高下。浪死虛生。世間縱聽師之音。誰人能識師之心。世人縱識師之形。誰人能識師之名。師名醫王行佛令。未為勞生治心病。能使狂者定。垢者凈。邪者正。凡者聖。如是則非但人恭敬。天恭敬。亦合動龍鬼讚詠。佛讚詠。豈得背覺合廣之徒不稽首歸命。
清竦
天臺人。弟子志因．義寂．覺珍。因。錢塘人。弟子懷贄．義清．可榮．晤恩
。恩。見荷負扶持傳。
羲寂
字常照。胡姓。永嘉人。在孕母厭葷血。及產乃蒙紫帽而出。齠齔即白二親。求入開元寺投師。師授法華經。讀誦㫷月而徹。老宿悉奇之。既祝髮詣會稽學律。深達持犯。復造天臺。求授止觀法門。其所領解。猶河南一遍照也(古傳蒲州不聽泰。溜州一遍照)。初智者所說教跡。自安史挺亂以來。會昌籍沒之後。當時碩德但握半珠。隱而不曜。所有法藏。多流海東。師痛念本折枝摧。力網羅之。先於金華古藏中。僅得凈名一疏而已。后以錢忠懿王覽內典。昧於教相。請扣韶國師。韶稱師洞明臺道。王召師建講。遣使抵日本。求其遺逸。仍為造寺。賜號凈光。追諡九祖尊者。臺道郁而復興。師之力也(僧寶傳韶適與智者同姓。疑後身也)。嚴教主拜像詩云。憶昔昏霾萬里開。德星一點耀南臺。修真名自神州起。慕法僧從日本來。道樹幾將成巨蠹。慧燈相次作寒灰。當時不假扶持力。塵劫茫茫事可哀。太平興國初。夜夢寺東樓柱陷地。意頗惡之。翌日徙居西房。是夕果春雨驟作。山頹樓圮。眾謂師獲天眼通焉。雍熙初。永安縣光明精舍請師為四眾授三聚戒法。于佛像前獲發願辭一紙。即。唐咸通六年沙門希皎為七鄉人施戒。仍勸裝塑是像。愿舍報后。復為男子童真出家。常持布
【現代漢語翻譯】 現代漢語譯本 恩。見荷負扶持傳。
羲寂（人名，字常照）。胡姓。是永嘉人。當他母親懷孕時，厭惡葷腥。出生時頭戴紫色帽子。年幼時就告訴父母，請求進入開元寺拜師。師父教他《法華經》，他誦讀不到一個月就完全領悟。老僧們都覺得他很奇異。剃度后前往會稽學習戒律，深入瞭解持戒和犯戒。又到天臺山，請求傳授止觀法門。他所領悟的，就像河南的一遍照一樣（古書上說蒲州不聽泰，溜州有一遍照）。當初智者大師所說的教義，自從安史之亂以來，經過會昌年間的籍沒之後，當時的碩德大都只掌握半顆珠子，隱藏起來不發光。所有的法藏，大多流傳到海東（指日本）。羲寂痛心本宗的枝條被摧折，努力蒐羅。先在金華古藏中，僅僅得到《凈名經》的一部疏而已。後來錢忠懿王閱讀內典，不明白教義，請教韶國師，韶國師稱讚羲寂精通天臺宗的道理。錢王召見羲寂講經，派遣使者到日本，尋求遺失的典籍，併爲他建造寺廟，賜號凈光，追諡九祖尊者。天臺宗的道統得以復興，是羲寂的功勞（《僧寶傳》記載韶國師恰好與智者大師同姓，懷疑是他的後身）。嚴教主拜像詩說：『回憶往昔昏暗的霧霾萬里消散，一顆德星在南臺閃耀。修真的名聲從神州興起，仰慕佛法的僧人從日本而來。道樹幾乎要變成巨大的蛀蟲，慧燈相繼化為寒冷的灰燼。當時如果沒有扶持的力量，塵世的劫難真是令人悲哀。』太平興國初年，夜裡夢見寺廟東邊的樓柱陷落到地裡，心裡很是不安。第二天就搬到西邊的房間居住。當晚果然春雨驟降，山體崩塌，樓房倒塌。眾人都說羲寂獲得了天眼通。雍熙初年，永安縣光明精舍邀請羲寂為四眾弟子傳授三聚戒法。在佛像前得到一張發願辭，是唐咸通六年沙門希皎為七鄉人施戒，並勸人裝塑這座佛像，發願舍報后，再次轉世為男子童真出家，常持布
【English Translation】 English version En. Seeing He bearing the support and transmission.
Xi Ji (name, styled Changzhao). His surname was Hu. He was a native of Yongjia. While his mother was pregnant, she detested meat and blood. At birth, he emerged wearing a purple hat. In his childhood, he told his parents that he wished to enter Kaiyuan Temple to become a disciple. His teacher taught him the Lotus Sutra, which he thoroughly understood in less than a month of recitation. The senior monks all marveled at him. After tonsure, he went to Kuaiji to study the Vinaya, deeply understanding the precepts and transgressions. He then went to Tiantai Mountain to request instruction in the Samatha-Vipassana Dharma gate. His understanding was like that of Yibianzhao of Henan (ancient records say that Puzhou did not listen to Tai, and Liuzhou had Yibianzhao). Initially, the teachings of Zhiyi (智者大師) had, since the An Lushan Rebellion and the confiscations during the Huichang era, left the eminent monks of the time grasping only half a pearl, hidden and not shining. Most of the Dharma treasures had flowed to Haidong (referring to Japan). Xi Ji lamented the breaking of the branches of the original lineage and made great efforts to collect them. He first obtained only one commentary on the Vimalakirti Sutra from the ancient collection in Jinhua. Later, when King Qian Zhongyi read the inner scriptures but did not understand the teachings, he consulted National Teacher Shao, who praised Xi Ji for his thorough understanding of the Tiantai doctrine. King Qian summoned Xi Ji to give lectures, sent envoys to Japan to seek lost texts, and built a temple for him, bestowing the title Jingguang and posthumously honoring the nine ancestral masters. The revival of the Tiantai lineage was due to Xi Ji's efforts (the Biographies of Eminent Monks records that National Teacher Shao happened to share the same surname as Zhiyi, leading to speculation that he was his reincarnation). Master Yan's poem on paying homage to the statue says: 'Recalling the past, the dark haze of ten thousand miles dissipated, a star of virtue shone on Nantai. The reputation of cultivation arose from the Divine Land, and monks admiring the Dharma came from Japan. The Dharma tree was almost becoming a giant worm, and the lamp of wisdom was turning into cold ashes. If there had been no supporting force at that time, the kalpas of dust would have been a cause for sorrow.' In the early years of the Taiping Xingguo era, he dreamed at night that the eastern pillar of the temple collapsed into the ground, and he felt uneasy. The next day, he moved to the western room. That night, a spring rain suddenly fell, the mountain collapsed, and the building collapsed. Everyone said that Xi Ji had attained the divine eye. In the early years of Yongxi, Guangming Vihara in Yong'an County invited Xi Ji to transmit the Threefold Pure Precepts to the fourfold assembly. In front of the Buddha statue, a vow was found, which was made by the monk Xijiao in the sixth year of Xiantong of the Tang Dynasty to bestow precepts on the people of seven villages, and he encouraged people to sculpt this statue, vowing to be reborn as a male novice after relinquishing his body, and constantly holding cloth.
褐。傳法利生。以是推之。師仍皎後身也。又黃巖邑中信士。請乘舟泛江。講流水品。放諸水族。至智者昔日靈石道場。宛同祖禮文中。方舟泛泛清江上。法語瑯瑯碧浪心也。又嘗于明之育王。夢登國清上方。見寶臺一所題曰文殊。睹觀音大士從臺以手接師。須臾驚覺。自是以來每一揮麈。則摐(初江)金玉應召。羽啇和親。九旬談妙。殆不相違。四年十一月四日示疾。囑門人不許哭泣。祭尊但累小塔。窆于方丈而已。年六十九。臘五十。郡城得戒法者。迎師真相歸開元寺祭享。縞素哭泣。若喪考妣。郡牧鄭元龜為詩悲悼之。講三大部二十許座。光明凈名梵網等經。金錍等論亦各二十遍。所著止觀義例法華十妙不二門科節各數卷。今逸不傳。得法弟子百餘人。海東來學者十人。義通。其上首也。又天臺宗昱下濕州契能者。神悟。謙之師也。住臺之常寧。神悟嘗繼其席。能晚年以天臺十四代所傳爐拂付扶宗忠。忠不受。乃緘藏於天臺云。
義通
字惟遠。尹姓。高麗國君之裔。母郭。妊誕頗異。眉毫長尺許。舍龜山院為釋宗弟子。及冠受具。即傳華嚴起信。彼尤宗仰。晉天福中游天臺。訪云居契旨。嗣謁螺溪。未幾。具體之聲。浹聞四方。乃嘆曰。圓頓之學。畢茲轍矣。吾欲以此施鄉。答所生之地。導所未
【現代漢語翻譯】 現代漢語譯本： 褐。傳法利生。由此推斷，師父仍然是皎然法師的後身。又有黃巖縣的信士，請師父乘船泛舟江上，講解《流水品》，放生各種水族。到達智者大師昔日的靈石道場，宛如祖師禮文中所述：『方舟泛泛清江上，法語瑯瑯碧浪心』。又曾經在明州的育王寺，夢見登上國清寺上方，見到一座寶臺，上面題寫著『文殊』二字。看見觀音大士從臺上用手迎接師父。不久驚醒。自此以後，每次揮動拂塵，都發出金玉之聲，如同羽毛和樂器和諧相親。九十天談論佛法精妙之處，幾乎沒有絲毫偏差。四年十一月四日示現疾病，囑咐門人不要哭泣，祭祀時只需累積小塔，埋葬在方丈即可。享年六十九歲，僧臘五十年。郡城的得戒弟子，迎請師父的畫像回到開元寺祭祀享用，身穿喪服哭泣，如同失去父母。郡守鄭元龜為此作詩悲悼。講解《三大部》二十多座，光明經、凈名經、梵網經等經，以及《金錍論》等論著，也各講了二十遍。所著的《止觀義例》、《法華十妙》、《不二門科節》各有數卷，現在已經遺失不傳。得法弟子一百多人，從海東來的學者有十人，義通是他們的首座。又有天臺宗昱下的濕州契能法師，神悟是契能法師的弟子。住在天臺山的常寧寺，神悟曾經繼承他的席位。契能晚年將天臺宗十四代所傳的爐拂交付給扶宗忠，扶宗忠沒有接受，於是將它封藏在天臺山。
義通（Yitong，人名）
字惟遠，尹姓，是高麗國君的後裔。母親郭氏，懷孕時頗為奇異，眉毛長達一尺多。捨棄龜山院作為釋宗的弟子。成年後受具足戒，隨即傳授《華嚴經》、《起信論》，他尤其宗仰這兩部經典。晉天福年間遊歷天臺山，拜訪云居契旨，隨後謁見螺溪，沒過多久，他精通佛法的名聲就傳遍四方。於是感嘆道：『圓頓之學，都在這裡了。我想要用這些知識來教化鄉里，報答我出生的地方，引導那些未
【English Translation】 English version: He (referring to a monk). Propagated the Dharma and benefited sentient beings. From this, it can be inferred that the master was still a reincarnation of Dharma Master Jiaoran. Furthermore, faithful laypeople in Huangyan County invited the master to sail on a boat on the river, to lecture on the 'Flowing Water Chapter', and to release various aquatic creatures. Arriving at the former Lingshi (spiritual rock) hermitage of Zhiyi (智者, founder of the Tiantai school), it was just like the ancestral ritual text said: 'A square boat floats on the clear river, the Dharma's language resounds in the heart of the green waves.' He also once dreamed at Yuwang Temple (育王寺, a famous temple) in Mingzhou of ascending above Guoqing Temple (國清寺, a Tiantai temple), seeing a precious platform inscribed with 'Manjushri' (文殊, Bodhisattva of wisdom). He saw the Great Bodhisattva Guanyin (觀音, Bodhisattva of compassion) receiving the master from the platform with her hand. He awoke shortly after being startled. From then on, every time he waved his whisk, it produced sounds of gold and jade, like feathers and musical instruments harmonizing intimately. For ninety days, he discussed the subtleties of the Dharma, with hardly any deviation. On the fourth day of the eleventh month of the fourth year, he manifested illness, instructing his disciples not to weep, and that offerings should only consist of small stupas, to be buried in the abbot's chamber. He lived to be sixty-nine years old, with fifty years as a monk. The disciples in the city who had received the precepts welcomed the master's portrait back to Kaiyuan Temple (開元寺, a temple) for offerings, wearing mourning clothes and weeping as if they had lost their parents. The prefect Zheng Yuangui wrote a poem lamenting his passing. He lectured on the 'Three Great Works' (三大部, the core texts of the Tiantai school) more than twenty times, as well as the Guangming Sutra, Vimalakirti Sutra, Brahma Net Sutra, and other sutras, and the Jinpi Lun and other treatises, each twenty times. His written works, such as the Annotations on the Meaning of Samatha-vipassana, Ten Subtleties of the Lotus Sutra, and Classified Sections of the Non-Dual Gate, each consisted of several volumes, but they have now been lost and are no longer transmitted. He had more than one hundred disciples who attained the Dharma, and ten scholars came from Haidong (海東, ancient name for Korea), with Yitong being their leader. Furthermore, there was Dharma Master Qinen of Shizhou under the Tiantai Zongyu lineage, and Shenwu was Dharma Master Qinen's disciple. He resided at Changning Temple on Mount Tiantai, and Shenwu once succeeded him in his position. In his later years, Qinen entrusted the furnace and whisk transmitted through the fourteen generations of the Tiantai school to Fuzong Zhong, but Fuzong Zhong did not accept them, so he sealed them away on Mount Tiantai.
Yitong (義通, a name)
His courtesy name was Weiyuan, his surname was Yin, and he was a descendant of the king of Goryeo (高麗國, ancient Korean kingdom). His mother, Guo, had a rather unusual pregnancy, with eyebrows that were about a foot long. He abandoned Guishan Hermitage to become a disciple of the Shi sect. After coming of age and receiving the full precepts, he immediately transmitted the Avatamsaka Sutra and the Awakening of Faith. He especially revered these two classics. During the Tianfu era of the Jin dynasty, he traveled to Mount Tiantai, visited Yunju Qizhi, and then paid respects to Luoxi. Before long, his reputation for embodying the Dharma spread far and wide. He then exclaimed: 'The teachings of perfect and sudden enlightenment are all here. I want to use this knowledge to teach my hometown, to repay the land where I was born, and to guide those who have not yet'
聞。乃括囊東下。道由四明。時錢忠懿王以國子出刺是郡。邀至問以心要法門。且請為戒師。仍贈詩曰。海角復天涯。形分道不賒。燈青讀圓覺。香暖頂袈裟。戒比珠無颣。心猶鏡斷瑕。平生賴慈眼。南望一咨嗟。又相望幾千里。曠然違道情。自茲成乍別。疑是隔浮生。得旨探玄寂。無心競利名。茆齋已秋夜。誰伴誦經聲。又贊。不離三界生。我大師白毫異相。滿月奇姿。戒珠普照。慧海無涯。人天福聚。瞻之仰之。已而緇素歸慕。請留依怙。師曰。非始心也。眾曰。或尼之。或使之。非弟子之力。如曰。利生何必雞林。師曰。緣已汝合。辭不我卻。因止焉。漕使顧承徽舍第為傳教院。至太平興國中。改賜寶云。用昭其祥。師之至也。演教．觀二紀。知禮遵式。弟子之上首也。升堂及門不可勝紀。著述頗多。唯觀經疏記．光明玄贊釋僅存名目。壽六十二。端拱改元。十月十八日示疾。越三日右脅而逝。茶毗已。門人收骨藏於育王山陽(寺西北隅)。后七十有七載。主延慶文慧法師宗正。睹甓甃將就蕪沒。重累石。為之方墳。仍碑其事。居無何。是寺別改門徑。塔亦隨毀。宣和丁未昌月。堂董之從。于烏石山僧若權者。求昌書。遷葬以示後來。書略曰。其骨于日光中。或青．或黃．或紅．或白。滋生於骨上。見者無不歡
【現代漢語翻譯】 聽聞（師父）。於是帶著行囊向東行進。路過四明（地名，今寧波）。當時錢忠懿王（吳越國王錢俶）以太子的身份出任該郡的長官，邀請師父前去，詢問關於心要法門（佛教修行的核心方法）。並且請求師父作為他的戒師（傳授戒律的老師）。還贈送詩歌說：『海角復天涯，形分道不賒。燈青讀圓覺（《圓覺經》），香暖頂袈裟。戒比珠無颣（léi，瑕疵），心猶鏡斷瑕。平生賴慈眼，南望一咨嗟。』又說：『相望幾千里，曠然違道情。自茲成乍別，疑是隔浮生。得旨探玄寂，無心競利名。茆齋已秋夜，誰伴誦經聲。』又讚頌說：『不離三界生，我大師白毫異相（佛的三十二相之一，兩眉之間有白毫，右旋宛轉），滿月奇姿。戒珠普照，慧海無涯。人天福聚，瞻之仰之。』 不久，僧人和俗人都仰慕師父，請求他留下作為依靠。師父說：『這不是我最初的心願。』眾人說：『或許是尼眾，或許是官吏，這不是弟子們的力量所能決定的。』師父說：『利益眾生何必一定要在雞林（古朝鮮國名）？』師父說：『因緣已經成熟，你們應該這樣做，推辭是不可以的。』於是就留了下來。漕運使顧承徽捐獻出自己的住宅作為傳教院。到了太平興國年間，改賜名為寶云（寺名），用來彰顯吉祥。師父來到這裡之後，演說教義二十餘年，知禮（僧人名）遵照規式，是弟子中的佼佼者。前來聽法和拜訪的人數不勝數。著作頗多，只有《觀經疏記》、《光明玄贊釋》僅存名目。壽命六十二歲。端拱元年（宋太宗年號）十月十八日示現疾病。過了三天，右脅臥而逝（佛教中吉祥的逝世姿勢）。火化之後，弟子們收集骨灰安葬在育王山陽（寺西北角）。 過了七十七年，延慶寺文慧法師宗正，看到磚砌的墳墓將要荒廢，重新堆積石頭，為它建造方形的墳墓，並且立碑記載這件事。過了不久，這座寺廟另外改了門徑，塔也隨著被毀壞。宣和丁未年（宋徽宗年號）昌月，堂董之從，向烏石山的僧人若權請求昌書（碑文）。遷葬以昭示後人。碑文大略說：『他的骨灰在陽光中，呈現出青色、黃色、紅色、白色等顏色，滋生在骨灰上，見到的人沒有不歡喜的。』
【English Translation】 He heard (the Master). Then, carrying his bag, he traveled east, passing through Siming (place name, present-day Ningbo). At that time, Qian Zhongyi Wang (King Qian Chu of Wuyue) was serving as the governor of that prefecture as the crown prince. He invited the Master to come and asked about the essential Dharma gate (the core methods of Buddhist practice). He also requested the Master to be his precept teacher (a teacher who transmits precepts). He also presented a poem saying: 'From the corner of the sea to the edge of the sky, though forms are separate, the path is not distant. The lamp is green as I read the Yuanjue Sutra (the Sutra of Complete Enlightenment), the incense warms my kasaya (monk's robe). The precepts are like flawless pearls, the mind is like a mirror free from blemishes. All my life I rely on your compassionate eyes, looking south, I sigh with admiration.' He also said: 'We gaze at each other from thousands of miles away, feeling a vast separation from the path. Since this brief parting, it feels like a separation from a floating life. Having received the teachings, I explore the profound stillness, with no desire to compete for fame and gain. My thatched hut is already filled with autumn nights, who will accompany me in chanting the sutras?' He also praised: 'Without leaving the cycle of the Three Realms, my great Master has the extraordinary mark of the white hair between the eyebrows (one of the thirty-two marks of a Buddha, a white curl between the eyebrows, spiraling to the right), and a face like a full moon. The pearl of precepts shines everywhere, the sea of wisdom is boundless. He is a gathering of blessings for humans and gods, we gaze at him and admire him.' Before long, monks and laypeople alike admired the Master and requested him to stay as their refuge. The Master said, 'This is not my original intention.' The people said, 'Perhaps it is the nuns, perhaps it is the officials, this is not something that disciples can decide.' The Master said, 'Why must benefiting sentient beings be limited to Gye-rim (ancient Korean kingdom)?' The Master said, 'The karmic conditions are ripe, you should do this, it is not right to refuse.' So he stayed. The transport commissioner Gu Chenghui donated his residence to be used as a preaching monastery. During the Taiping Xingguo era, it was renamed Baoyun (temple name) to manifest its auspiciousness. After the Master arrived here, he lectured on the teachings for more than twenty years. Zhili (monk's name) followed the rules and regulations and was the best among the disciples. The number of people who came to listen to the Dharma and visit him was countless. He wrote many works, but only the 'Commentary on the Visualization Sutra' and the 'Explanation of the Profound Praises of the Light' remain in name only. He lived to be sixty-two years old. In the first year of the Duangong era (reign title of Emperor Taizong of Song), on the eighteenth day of the tenth month, he showed signs of illness. Three days later, he passed away lying on his right side (an auspicious posture for death in Buddhism). After cremation, the disciples collected his ashes and buried them on the south side of Mount Yuwang (northwest corner of the temple). Seventy-seven years later, Zongzheng, the Dharma Master Wenhui of Yanqing Temple, saw that the brick tomb was about to be abandoned, so he piled up stones again and built a square tomb for it, and erected a stele to record this event. Not long after, the temple changed its gate, and the pagoda was also destroyed. In the Chang month of the Dingwei year of Xuanhe (reign title of Emperor Huizong of Song), Tang Dongzhicong asked the monk Ruoquan of Wushi Mountain for a Chang inscription (inscription on the stele). The relocation of the burial was to show future generations. The inscription roughly said: 'His ashes in the sunlight, appear in colors of blue, yellow, red, and white, growing on the ashes, those who see it cannot but rejoice.'
喜作禮。嘆未曾有。紹興庚辰主師院僧智謙。再刻塔記及吳越國王詩讚。命工塑坐像。修骨塔。淳熙中。主僧宗瑩再於東廡作振祖堂。繪四祖師像(智者四明天竺)。魏和．王史浩俱以偈贊之。師贊略曰。臺山墜緒接統興衰。有二神足。真師子兒。慈雲法智迭和塤篪。人皆謂師蟠英孕秀。植根堅固。獨干雙枝。因草菴教苑遺事曰。當是時。臺道既微。賴師持之。授法智慈雲以起家焉。此所謂臺宗之命脈也。師好以鄉人稱之。故今山家咸稱為通鄉人焉。觀竹庵贊曰。呼一切人。皆是鄉人。冷云掃電。枯木生春。決定願力再來。歸命天臺後身。宗元錄云。予嘗𢎿其事蹟。殊無識其大者小者。及至寶云。但有一影堂耳。惟相傳云。兩眉中間。其白毫相舒之長五六尺。卷乎其中。真大士僧也。洎鄞僧宗曉。采師事蹟著于碑。實簡編者。別為一集。號寶云振祖。附於四明教行錄之後。則通師翁言行。班班可考矣。
中興教觀法智大師世家
原夫寶云出二弟子。解行略同。而惟四明得稱中興祖師者。弘護之功深也。惟賜不如。則陋巷為疏附之友。惟參所畏。則負米。掌禦侮之權。蓋一人敬服。則千萬人皆敬服矣。天上無雙月。人間祇一僧是誰句耶。章安既往荊溪。次亡誕。此人師紹彼烈。光一家大教。鐘此三良是誰語
耶。撰第二記主法智世家。
知禮
字約言。金姓。四明人。初父經以枝嗣未生。誠志頗切。與妻李禱佛。偶夜夢梵僧遺一子云。是羅睺羅。及建降庚申歲生師。遂以佛子羅睺羅名之。神清氣朗。骨狀不凡。雖在童齔。不與眾倫。七歲屬母喪。號泣不絕。謂劬勞匪易報。遂急於出家。父撫而異之。不奪其志。始事太平興國寺洪選為師。十五受具。即探律部。二十學臺教子寶云通席下。始三日。第一座謂曰。法界次第。若當奉持(法界次第三卷授初學)。師曰。何謂法界。座曰。大總相法門圓融無礙者是也。師曰。既圓融無礙矣。何得有次第耶。座無語。幾一月。便自講心經。人皆屬聽而驚傳之。謂教法有賴矣。涉二載。厥父夢。即跪于通前。通持瓶水注于師口。其引若泉。其受若谷。自後圓頓教觀於焉超悟。即代通講授。洎于數年。值通歸寂。復自夢貫通之首。擐於左臂以行。慈雲解曰。得非初表受習。若阿難瀉水分瓶之莫二也。后表傳持操師種智之首而行化也。由是發大精進。具大智慧。安然露地。煥若彌天。接一徒人必謂之登龍折一義。眾必謂之伏鹿。故道不求揚而四方盡聞。眾不待召而千里自至。淳化中受請于本郡承天綿。歷四祀。遷於延慶。專事講懺。四十餘歲未嘗有一時離香火之供。亦未嘗一
【現代漢語翻譯】 現代漢語譯本： 耶。撰寫第二部，記述主法智世家。
知禮（名號）， 字約言。俗姓金，四明（地名，今浙江寧波）人。起初，他的父親金某因為沒有兒子繼承家業，內心非常渴望。於是和妻子李氏一起祈禱佛陀。有天晚上，金某夢見一位梵僧送給他一個兒子，說：『這是羅睺羅（佛陀的兒子）。』到了庚申年，知禮出生。因此，家人用佛子羅睺羅的名字給他命名。他天資聰穎，氣宇軒昂，即使在年幼時，也與衆不同。七歲時，母親去世，他哭號不止，認為母親的養育之恩難以報答，於是急切地想要出家。他的父親撫摸著他，覺得他與衆不同，沒有強行改變他的志向。他開始在太平興國寺跟隨洪選為師。十五歲時受具足戒，隨即深入研究律部。二十歲時，在臺教子寶云通的座下學習。剛開始三天，第一座（指寶云通的弟子中地位最高者）對他說：『《法界次第》（書名），你應該奉持。』（第一座將三卷《法界次第》授予初學者）知禮問道：『什麼是法界？』第一座說：『大總相法門圓融無礙就是法界。』知禮說：『既然圓融無礙，怎麼會有次第呢？』第一座無言以對。大約一個月后，知禮就開始講解《心經》，人們都專注地聽講，並驚訝地互相傳頌，認為佛法有望了。過了兩年，他的父親夢見寶云通，於是跪在寶云通面前。寶云通拿著瓶子，將水注入知禮的口中，水流像泉水一樣涌出，知禮接受得像山谷一樣。從此以後，他對圓頓教觀（天臺宗的教義）的理解超凡脫俗。他代替寶云通講授經義。過了幾年，寶云通圓寂。知禮又夢見自己貫穿了寶云通的頭顱，並將它掛在左臂上行走。慈雲（人名）解釋說：『這或許是最初表示接受和學習，就像阿難（佛陀的弟子）將水分瓶一樣毫無二致；後來表示傳承和掌握老師的種智，並以此來教化眾生。』因此，他發大精進，具大智慧，安然地顯露於世，光芒四射，如同瀰漫天空。他接見一個徒弟，必定會使他像登龍一樣高昇；他折斷一個義理，眾人必定會認為他像伏鹿一樣馴服。所以，他的道業不用刻意宣揚，四方都知道；眾人不用等待召喚，千里迢迢趕來。淳化年間，他接受邀請，在本郡的承天綿寺講法，歷時四年。之後，他遷往延慶寺，專門從事講經和懺悔。四十多年來，他從未有一時離開香火的供奉，也從未有一時
【English Translation】 English version: Ye. Compiled the second record, the Family of Zhifa Zhi.
Zhi Li (name), Styled Yueyan. Surname Jin. A native of Siming (place name, present-day Ningbo, Zhejiang). Initially, his father, Jin, deeply desired a son to continue the family line. He and his wife, Li, prayed to the Buddha. One night, Jin dreamed of a Brahmin monk giving him a son, saying, 'This is Rahula (Buddha's son).' In the year of Gengshen, Zhi Li was born. Therefore, the family named him after the Buddha's son, Rahula. He was intelligent and had an extraordinary bearing. Even in his childhood, he was different from others. At the age of seven, his mother passed away, and he cried incessantly, believing that his mother's nurturing grace was difficult to repay. Thus, he eagerly sought to become a monk. His father stroked him, recognizing his uniqueness, and did not force him to change his aspirations. He began to serve under Hong Xuan at Taiping Xingguo Temple as his teacher. At the age of fifteen, he received the full precepts and immediately delved into the Vinaya (monastic rules). At the age of twenty, he studied under Bao Yun Tong, a teacher of the Tiantai school. On the first three days, the first seat (referring to the highest-ranking disciple of Bao Yun Tong) said to him, 'You should uphold the 'Fajie Cidi' (The Order of the Dharmadhatu) (book title).' (The first seat presented the three volumes of 'Fajie Cidi' to the beginner). Zhi Li asked, 'What is the Dharmadhatu?' The first seat said, 'The Great Totality Dharma Gate, perfectly harmonious and unobstructed, is the Dharmadhatu.' Zhi Li said, 'Since it is perfectly harmonious and unobstructed, how can there be an order?' The first seat was speechless. About a month later, Zhi Li began to lecture on the 'Heart Sutra'. People listened attentively and spread the word in amazement, believing that the Dharma had hope. After two years, his father dreamed of Bao Yun Tong, so he knelt before Bao Yun Tong. Bao Yun Tong held a bottle and poured water into Zhi Li's mouth. The water flowed out like a spring, and Zhi Li received it like a valley. From then on, his understanding of the perfect and sudden teachings of the Tiantai school was extraordinary. He replaced Bao Yun Tong in lecturing on the scriptures. After a few years, Bao Yun Tong passed away. Zhi Li dreamed again that he had pierced through Bao Yun Tong's head and was carrying it on his left arm. Ci Yun (person's name) explained, 'This perhaps initially represents receiving and learning, just like Ananda (Buddha's disciple) dividing water into bottles without any difference; later, it represents inheriting and mastering the teacher's wisdom and using it to teach sentient beings.' Therefore, he developed great diligence and possessed great wisdom, appearing peacefully in the world, radiating light like the sky. When he received a disciple, he would surely make him rise like a dragon; when he broke down a principle, everyone would think he was as tame as a submissive deer. Therefore, his Dharma practice did not need to be deliberately promoted, and all directions knew about it; people did not need to wait for an invitation, and they came from thousands of miles away. During the Chunhua period, he accepted an invitation to preach at Chengtian Mian Temple in his prefecture, lasting four years. After that, he moved to Yanqing Temple, specializing in lecturing on scriptures and repentance. For more than forty years, he never left the offerings of incense and fire for a moment, nor did he ever
夕戀茵蓐之溫。是寺乃至道間前後院主居。即顯通愿舍與師。永作十方住持。傳演天臺教法。安眾修道。師以其舍宇頹毀。俾天臺僧覺圓募緣重建。既種種圓備。大懼壽不我永。事或他變。乃燭於後賢。惟善繼者居焉。非私于子孫也。遂作戒誓。使無反誨。言乃顧弟子立誠等作戒誓二篇。戒辭略曰。矧夫我大師能仁之制。乃爾攸聞三月安居八穢。靡畜子孫。受業非俗。如何應知四事本給誰乎。茍明負經戒。則現招惡報。未來隨焚。況吾始以十方之心。受茲住處。逮乎改創。安施棟宇。元為聚學。何敢私哉。又曰。但吾宗有五德者。無擇邇遐。吾將授以居之。後後謀咸然。一曰舊學天臺。勿事兼講。二曰研精覃思。遠於浮偽。三曰戒德有聞。正己待物。四曰克遠榮譽。不屈吾道。五曰辭辨兼美。敏於獎導。何哉。兼講。則叛吾所燭。浮偽。則誤于有傳。戒德。則光其化導。遠譽。則固其至業。然後辨以暢義。導以得人。又曰。茍猶不畏吾言。吾有誓願。神明照之。災祥不僭。汝其戒哉。誓辭略曰。竊以如來垂象。久托鷲山。須達歸心。先經祇樹。梵王奉宮。而請說凈名。臥室以興談。至於正法住持。皆屬塔廟。四依繼軌。咸顯所居。既法籍人宣。故人必依處。此處雖寄聚落。頗若山林。西映湖光。東連野色。棟宇延袤。
粗可依棲。滅后造堂。惡世揚法。日藏稱如來游止。法華謂是佛受用。今茲陋室。永言通經。仰惟諸佛。慈臨四依哀納。庶令凡鄙。自然莊嚴。永遠休光。未來安處。道隆內院。化廣香城。常得善師。遐聚賢學。星分法炬。遍照於十方。流佈宗乘。綿亙於三世。帝壽不斷。妙種益滋。其或惡黨兇徒將來。因占特權結勢。橫見欺奪。廢傳般若。障塞行道。我已將此處奉上三寶。仰給傳持。是人便為因占欺奪佛受用處。亦是廢轉法輪處。亦是離間和合學處。此人當得滅三寶。斷學般若極重罪惡。當愿若我徒黨乃至餘人。將欲佔據我傳法處。動心則應時狂迷。動口則失音不語。動身手者或被風率。或遭火爛。毒蛇蝮蝎一切侵害。惡瘡膿血。盲聾瘖啞。肢體闕壞。一切諸難。令其備受。乃至命終。當墮阿鼻地獄。成壞轉寄。永無出期。未來餘殃。復倍前劫。寧壞我命。寧斷我命。寧破我眼。若壞我形命。終不咒令是人招斯等苦。若壞我此處。即是斷我及一切眾生菩提善根般若種性。亦斷智者教觀壽命。亦滅如來遺化勢力。以要言之。即是壞滅十方三世三寶壽命正法眼目。開一切眾生三惡趣門。閉一切人天涅槃道路。此人罪報不可思議。仰愿諸佛菩薩。諸天龍神。遮護此人。勿令一念起此噁心。況至毀壞。初景德間。光明玄義有
【現代漢語翻譯】 現代漢語譯本： 簡陋的住所也可以作為棲身之所。我滅度之後，希望有人能在這裡建造佛堂。在充滿罪惡的時代弘揚佛法。『日藏經』中說這裡是如來佛遊歷和居住的地方。『法華經』中說這是佛陀享受的地方。現在我將這簡陋的住所，永遠地用來宣講佛經。仰仗諸佛的慈悲，降臨並庇護這四種依靠（比丘、比丘尼、優婆塞、優婆夷），哀憐地接納我的心意，希望這平凡簡陋的地方，自然而然地變得莊嚴，永遠散發著光芒，成為未來安身之處。愿佛法興盛，如同在兜率內院一樣；教化廣佈，如同在香積佛國一樣。常能得到良師益友，聚集賢能之士學習佛法。像星辰一樣分佈法炬，遍照十方世界。流傳佛陀的宗乘，綿延於過去、現在、未來三世。帝王的壽命能夠不斷延續，殊勝的佛種日益增長。 如果將來有邪惡之徒，憑藉權勢，結黨營私，橫行霸道，欺騙搶奪，廢止般若的傳揚，阻礙修行的道路。我已經將這個地方奉獻給佛、法、僧三寶，用來供養和支援佛法的傳承。這些人就是在欺騙搶奪佛陀享用的地方，也是在廢止法輪的運轉，也是在離間和合的學修團體。這些人將要得到滅三寶、斷學般若的極重罪惡。我願我的徒弟乃至其他人，如果想要佔據我傳法的地方，只要動了這樣的念頭，就應該立刻陷入瘋狂和迷惑。只要張口想要說出這樣的話，就應該立刻失音不能說話。只要動手想要做這樣的事，就可能被風吹走，或者遭遇火災焚燒。被毒蛇、蝮蛇、蝎子等一切毒蟲侵害。生惡瘡，流膿血。變得又瞎又聾又啞。肢體殘缺。遭受一切的苦難，直到死亡。死後應當墮入阿鼻地獄，經歷成、壞、轉、寄的漫長過程，永遠沒有脫離的機會。未來所受的餘殃，比之前的劫數還要加倍。 我寧願失去我的生命，寧願被切斷我的生命，寧願我的眼睛被刺瞎，即使我的形體和生命被摧毀，也終究不會詛咒這些人遭受這樣的痛苦。如果毀壞這個地方，就是斷絕我和一切眾生的菩提善根和般若種性，也是斷絕智者（天臺宗）的教觀壽命，也是滅絕如來遺留下來的教化勢力。總而言之，就是毀壞和滅絕十方三世三寶的壽命和正法眼目，開啟一切眾生通往三惡趣的大門，關閉一切人天通往涅槃的道路。此人的罪報不可思議。仰望諸佛菩薩，諸天龍神，遮蔽和守護這個人，不要讓他生起哪怕一念這樣的噁心，更何況是毀壞的行為。最初在景德年間，《光明玄義》中有記載。
【English Translation】 English version: Even a humble dwelling can serve as a refuge. After my passing, I hope someone will build a Dharma hall here. To propagate the Dharma in an age of wickedness. The 『Ri Zang Sutra』 (Sūryagarbha Sūtra, 日藏經) states that this is where the Tathagata (如來) travels and resides. The 『Lotus Sutra』 (法華經) says that this is what the Buddha enjoys. Now, I dedicate this humble dwelling to the eternal exposition of the scriptures. I rely on the compassion of all Buddhas to descend and protect these four supports (bhikshus, bhikshunis, upasakas, and upasikas, 比丘、比丘尼、優婆塞、優婆夷), and to compassionately accept my intentions, hoping that this ordinary and humble place will naturally become solemn, forever radiating light, and become a place of refuge in the future. May the Dharma flourish, as in the Tushita Inner Court (兜率內院); may the teachings spread widely, as in the Land of Accumulation of Fragrance (香積佛國). May we always have good teachers and friends, and gather virtuous scholars to study the Dharma. Like stars, may the Dharma torches be distributed, illuminating the ten directions. May the Buddha's teachings be transmitted, extending through the past, present, and future three times. May the lives of emperors be continuously extended, and may the auspicious Buddha-seeds grow increasingly. If in the future there are wicked people who, relying on power, form cliques, act tyrannically, deceive and plunder, abolish the propagation of Prajna (般若), and obstruct the path of practice. I have already dedicated this place to the Buddha, Dharma, and Sangha (佛、法、僧) Three Jewels, to support the transmission of the Dharma. These people are deceiving and plundering the place enjoyed by the Buddha, abolishing the turning of the Dharma wheel (法輪), and sowing discord among the harmonious Sangha. These people will incur the extremely grave sin of destroying the Three Jewels and cutting off the study of Prajna. I wish that my disciples and others, if they intend to occupy my Dharma-teaching place, should immediately fall into madness and delusion as soon as such a thought arises. As soon as they open their mouths to speak such words, they should immediately lose their voice and be unable to speak. As soon as they move their hands to do such things, they may be blown away by the wind or burned by fire. They may be harmed by snakes, vipers, scorpions, and all kinds of poisonous creatures. They may develop malignant sores, oozing pus and blood. They may become blind, deaf, and mute. Their limbs may be mutilated. They may suffer all kinds of hardships until death. After death, they should fall into Avici Hell (阿鼻地獄), experiencing the long process of formation, destruction, transformation, and transference, with no chance of escape. The remaining retribution they suffer in the future will be multiplied many times over the previous kalpas. I would rather lose my life, rather have my life cut short, rather have my eyes gouged out, even if my body and life are destroyed, I will never curse these people to suffer such pain. If this place is destroyed, it is to cut off the Bodhi (菩提) roots of goodness and the Prajna nature of myself and all sentient beings, to cut off the teaching and contemplation life of the wise (Tiantai school, 天臺宗), and to extinguish the remaining teaching power of the Tathagata. In short, it is to destroy and extinguish the life and the Dharma eye of the Three Jewels of the ten directions and three times, to open the gates to the three evil realms for all sentient beings, and to close the path to Nirvana for all humans and devas. The karmic retribution of this person is inconceivable. I look up to all Buddhas and Bodhisattvas, all Devas and Nagas, to shield and protect this person, not to let him generate even a single thought of such evil, let alone destructive actions. Initially, during the Jingde era, it was recorded in the 『Profound Meaning of Brightness』 (光明玄義).
廣．略二本抗行於世。時慈光恩師制發揮記解釋略本。乃謂廣本有十法觀心等文。蓋後人擅添。遂以四失評之。又其弟子清．敏二師。共構難詞。輔成其義。欲廢廣本。寶山信致書請師辨折。師曰。夫評是議非。近於諍競。非我志也。矧二公乃吾宗先達焉。可率爾拒之。信重請曰。法鼓競鳴。何先何后。師遜讓不獲。遂有扶宗釋難之作。力救廣本十法觀心等文。及斥不解發軫揀境之非。觀成曆法之失。清弟子梵天昭．孤山圓。又撰辨訛駁釋難之。非救發揮之得。於是兩家構詞。設難往復。各五綿歷七載。猶未已也。師遣門人本如。與之講論。其說卒能取勝。其後法孫繼忠攢結前後十番之文。名曰十義書焉。又如三千具造定境了法用觀等義。實為後學指南。蓋臺．衡之道。將付寒灰。得師中興。何啻回天之力。方其在延慶也。修常行三昧。于起信堂中。以九十日為期。所旋繞地。成車轍之跡。建炎兵火煨燼。跡亦泯沒。聞老宿之言者。徒增感概。咸平三年大旱。師與聞式二師同修光明懺摩禱雨。至三日猶未感應。於是撤席伏地。同誓于上帝曰。儻佛事將辨。不蒙甘澤下降。當各然一手供佛。懺未竟。雨已大浹。天聖中。曾魯宣靖公(公亮)。隨侍楚國公。會出守四明。一日遊延慶。師已先夢伽藍神告之曰。翌日相公來。
【現代漢語翻譯】 現代漢語譯本： 廣本和略本在世間並行流傳。當時慈光恩師製作了發揮記來解釋略本，就說廣本有十法觀心等文，大概是後人擅自新增的，於是用四失來評論它。又有他的弟子清師、敏師，共同構築難詞，輔助成全他的意思，想要廢除廣本。寶山信寫信請教師父辨別駁斥。師父說：『評論是非，接近於爭辯競爭，不是我的志向。況且二位都是我宗門的前輩，怎麼可以輕率地拒絕他們呢？』寶山信再三請求說：『法鼓競相鳴響，哪個先哪個后呢？』師父謙讓推辭不成功，於是有了扶宗釋難的著作，極力維護廣本的十法觀心等文，並且斥責不理解發軫揀境的錯誤，觀成曆法的缺失。清師的弟子梵天昭、孤山圓，又撰寫辨訛駁釋難的文章，否定救發揮的正確性。於是兩家構築詞語，設定難題往來辯論，各自經歷了五年，歷時七年，還沒有停止。師父派遣門人本如，與他們講論，他的說法最終能夠取得勝利。其後法孫繼忠攢集前後十番的文章，名叫十義書。又如三千具造、定境了法、用觀等義，實在是後學者的指南。大概天臺宗、衡岳宗的道統，將要像寒冷的灰燼一樣熄滅，得到師父的中興，何止是迴天的力量。當他在延慶寺的時候，修習常行三昧，在起信堂中，以九十天為期限，所旋繞的地方，形成車轍的痕跡。建炎年間的兵火將它燒成灰燼，痕跡也泯滅了。聽到老修行說這件事的人，只是增加感慨。咸平三年大旱，師父與聞式二位師父一同修習光明懺摩祈禱下雨，到三天還沒有感應。於是撤掉坐席伏在地上，一同向上天發誓說：『如果佛事將要完畢，不蒙受甘甜的雨水下降，應當各自燃一支手供佛。』懺悔還沒有結束，雨已經下得很大了。天聖年間，曾魯宣靖公（公亮）跟隨侍奉楚國公，適逢出任四明太守，一天遊覽延慶寺，師父已經先夢見伽藍神告訴他說：『明天相公要來。』
【English Translation】 English version: The 'Guang Ben' (Expanded Version) and 'Lue Ben' (Abridged Version) circulated concurrently in the world. At that time, Venerable Ciguang composed the 'Fahui Ji' (Commentary) to explain the 'Lue Ben', stating that the 'Guang Ben' contained texts such as the 'Ten Methods of Contemplating the Mind', which were likely unauthorized additions by later individuals, and thus criticized it using the 'Four Losses'. Furthermore, his disciples, Master Qing and Master Min, jointly constructed difficult arguments to support his view, seeking to abolish the 'Guang Ben'. Baoshan Xin wrote a letter requesting the master to discern and refute this. The master said, 'Commenting on right and wrong is akin to contentious debate, which is not my aspiration. Moreover, these two are senior figures in our school; how can I rashly reject them?' Baoshan Xin repeatedly pleaded, saying, 'The Dharma drums are sounding in competition; which comes first, which comes later?' The master declined with humility but was unsuccessful. Thus, he produced the work 'Fuzong Shi Nan' (Supporting the Tradition and Explaining Difficulties), vigorously defending the 'Ten Methods of Contemplating the Mind' and other texts in the 'Guang Ben', and criticizing the misunderstanding of 'Fa Zhen Jian Jing' (Initiating the Journey and Selecting the Realm), and the errors in 'Guan Cheng Li Fa' (Contemplation Accomplished and Establishing the Dharma). Master Qing's disciples, Fantian Zhao and Gushan Yuan, further wrote 'Bian E Bo Shi Nan' (Discriminating Errors and Refuting Explanations of Difficulties), denying the correctness of 'Jiu Fahui' (Rescuing the Commentary). Consequently, the two sides constructed arguments, posed challenges, and debated back and forth, each spanning five years, lasting seven years in total, without ceasing. The master dispatched his disciple Benru to discuss with them, and his arguments ultimately prevailed. Later, his Dharma grandson Jizhong compiled the ten articles from before and after, naming it 'Shi Yi Shu' (Book of Ten Meanings). Furthermore, the meanings of 'Sanqian Juzao' (Three Thousand Fully Embodied), 'Dingjing Liaofa' (Samadhi Realm and Understanding the Dharma), and 'Yong Guan' (Applying Contemplation) are truly guides for later learners. It is likely that the lineage of Tiantai (Tiantai School) and Hengyue (Mount Heng) was about to be extinguished like cold ashes, but with the master's revival, it was more than just the power to turn the tide. When he was at Yanqing Temple, he practiced the 'Constant Walking Samadhi' in the Qixin Hall, with a period of ninety days. The area he circumambulated formed traces of cartwheels. The fires of war during the Jianyan era burned it to ashes, and the traces also disappeared. Those who heard the old practitioners speak of this only increased their lament. In the third year of Xianping, there was a great drought. The master and Master Wenshi together practiced the 'Guangming Chanmo' (Light Repentance) to pray for rain, but after three days, there was still no response. Therefore, they removed their mats and prostrated on the ground, vowing together to the heavens, 'If the Buddhist affairs are about to be completed and we do not receive the descent of sweet rain, we shall each burn a hand as an offering to the Buddha.' Before the repentance was finished, the rain had already fallen heavily. During the Tiansheng era, Zeng Lu Xuanjing Gong (Gongliang) accompanied the Duke of Chu, and happened to be appointed as the governor of Siming. One day, he visited Yanqing Temple. The master had already dreamed that the Sangharama deity told him, 'Tomorrow, the Duke will come.'
宜具禮迓之。洎公至。師以夢告公曰。烏有是哉。惟默記于方寸。至大拜。方以師夢為然。於是請于朝。置田辟舍。大啟法席。而延慶遂為望剎。寺亦圖某像而祠之。天禧初。師年幾耳。順謂其徒曰。半偈忘軀。一句投火。聖人之心。為法如是。矧其去佛滋久。慢道者眾。吾不能捐舍壽命。以驚發懈怠。則勇猛精進之風喪矣。於是約十僧入懺。期滿三載。共焚其身。又曰。誓真法之供。懷安養之國。時翰林學士楊億。仰師道行。望風推重。專勤置郵。確請住世。復以欣厭之意而興難焉。師答曰。終日破相。而諸法皆成。終日立法。而懺塵畢盡。楊公知不可以義屈。亦不可以言留。乃致書天竺慈雲。俾自杭至明。面沮其義。又致書郡守直史館李夷庚。密戒鄰社。遍加安護。母容以焚。是年真宗皇帝誕節。揚公叩丞相寇準薦以紫服寵師之德。又樞密使馬知節請揚公撰先父神道碑。酬以潤筆。揚公悉不受。惟乞薦師美號。馬因奏。聞乞降旨以受。上即召揚公問之。公乃奏師遺身事。上深嘉嘆。重諭揚公曰。但傳朕意。請留住世。若師號。朕當賜之。潤筆卿宜。無讓於是。特賜法智大師之號。師之本願。始為所奪。上繼遣中貴人俞源清。遠至師室。命修懺法。厚有賜予。俞欲知懺法旨趣。乃為撰修懺要旨。今盛行於世。教苑遺
事曰。內翰揚公。有問凈土是何人境界者。有問法華梵網皆魔王所說者。此以理奪事而問之也。師乃以即理之事而答之曰。即此見聞。更無道理。曰。佛之與魔相去幾何。后公謝啟有云。惟少室之宗風。本靈山之笑視。以至黃檗痛杖于臨濟。船子揮楫于夾山。此公以禪奪教也。師復啟。殊不領略其說。蓋昔禪教互相為謀。至此則不然。則知大宗師手段。當自有體。日本國師源信。嘗遣學徒寂照等持二十七問。詢求法要。師答之咸臻其妙。厥後廣智嗣席。復遣其徒紹良等二人。赍金字法華經。如贄見之禮。因哀泣致敬。請學于輪下三載。其道大成。還國大弘臺學。曾魯公碑其塔。具道之。據教行錄更載答日本十問之文。但不知為彼國何師也。師將示滅。復結十僧修大悲懺三年。又修光明懺七日。為順寂期。甫及五日。結跏正坐。囑門弟子曰。生必有死。蓋常分耳。汝等當勤修道。勿令有間。從吾之訓。猶吾生也。語畢驟稱彌陀佛號數百聲。奄然而逝。天聖六年正月初五戌時也。年六十九。臘五十四。露龕經二七日。爪發俱長。儀貌如生。其月二十四日。阇維于郡南門外。未間先聞異香馥郁。火滅舌根不壞。舍利五色。不知其數。明道二年七月二十九日奉靈骨。塔于崇法院之左。舍利迄今猶有藏琉璃瓶。奉安大悲閣上者。
【現代漢語翻譯】 事曰：內翰揚公（揚姓翰林官員）。有人問，凈土（西方極樂世界）是何種人的境界？有人問，《法華經》（《妙法蓮華經》的簡稱）、《梵網經》（《梵網菩薩戒經》的簡稱）都是魔王所說的嗎？這是以理來否定事而提出的問題。師父於是用即理的事來回答說：『即此見聞，更無道理。』（當下所見所聞就是真理，此外沒有其他道理。）有人問：『佛（覺悟者）與魔（障礙者）相去幾何？』後來揚公的感謝信中有這樣的話：『惟少室之宗風，本靈山之笑視，以至黃檗（唐代禪師）痛杖于臨濟（唐代禪師），船子（唐代禪師）揮楫于夾山（唐代禪師）。』這是揚公以禪宗來否定教義。師父再次回覆說，『殊不領略其說。』（完全不理解他所說的。）因為過去禪宗和教義互相配合，到這裡就不是這樣了。由此可知大宗師的手段，當自有其體系。日本國師源信（日本天臺宗僧侶），曾經派遣學徒寂照等人提出二十七個問題，詢問佛法要義。師父的回答都達到了精妙之處。後來廣智（日本僧侶）繼承了他的位置，又派遣他的徒弟紹良等二人，帶著金字書寫的《法華經》，像進貢一樣來拜見。他們哀泣致敬，請求在師父門下學習三年。學成之後，回國大力弘揚天臺宗。曾魯公（曾鞏，北宋文學家）為他的塔撰寫碑文，詳細記載了這件事。根據《教行錄》記載，還收錄了回答日本十個問題的文章，但不知道是哪個國家的哪位師父提出的問題。師父將要示寂（去世）時，又召集十位僧人修持《大悲懺》（《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經》的懺法）三年，又修持《光明懺》（《金光明最勝王經》的懺法）七天，爲了順利進入涅槃。剛過了五天，師父結跏趺坐，囑咐門下弟子說：『生必有死，這是常理。你們應當勤奮修道，不要懈怠。聽從我的教誨，就像我活著一樣。』說完，師父連續唸誦彌陀佛（阿彌陀佛）名號數百聲，安詳地去世了。那是天聖六年正月初五戌時，師父享年六十九歲，僧臘五十四年。師父的遺體在露天放置了十四天，指甲和頭髮都長長了，儀容相貌栩栩如生。當月二十四日，在郡南門外舉行荼毗（火化）。火化前先聞到奇異的香味，火化后舌根沒有燒壞，舍利（遺骨）有五種顏色，數量無法計算。明道二年七月二十九日，將師父的靈骨安放在崇法院的左側建塔供奉。舍利至今還儲存在琉璃瓶中，供奉在大悲閣上。 師
【English Translation】 It is said that the Imperial Academician Yang Gong (a Hanlin official named Yang) asked: 'What kind of beings are in the realm of Pure Land (the Western Pure Land of Ultimate Bliss)?' Some asked: 'Are the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Brahma Net Sutra (Brahmajāla Sūtra) all spoken by the demon kings?' This is to question the matter with reason. The master then answered with the matter that is the same as the principle: 'What is seen and heard right now is the only truth.' Someone asked: 'How far apart are the Buddha (the awakened one) and the demon (the obstructer)?' Later, in Yang Gong's letter of thanks, there were words like this: 'Only the tradition of Shaoshi (Mount Shaoshi, where the Shaolin Temple is located) is the original smile of Ling Shan (Vulture Peak), to the point that Huangbo (Zen master of the Tang Dynasty) severely beat Linji (Zen master of the Tang Dynasty) with a staff, and Boatman (Zen master of the Tang Dynasty) waved his oar at Jiashan (Zen master of the Tang Dynasty).' This is Yang Gong using Zen to negate the teachings. The master replied again, 'I do not understand what he is saying at all.' Because in the past, Zen and the teachings cooperated with each other, but it is not like this here. From this, it can be known that the methods of a great master must have their own system. The Japanese National Teacher Genshin (Japanese Tendai monk) once sent his students Jakusho and others to ask twenty-seven questions, inquiring about the essentials of the Dharma. The master's answers all reached the point of perfection. Later, Ganchi (Japanese monk) succeeded him and sent his two disciples, Shoryo and others, with the Lotus Sutra written in gold letters, to pay their respects as if offering tribute. They wept and paid their respects, requesting to study under the master for three years. After completing their studies, they returned to their country and greatly promoted the Tendai school. Zeng Lugong (Zeng Gong, a writer of the Northern Song Dynasty) wrote an inscription for his pagoda, detailing this matter. According to the Teachings and Practices Record, it also includes the article answering ten questions from Japan, but it is not known which master from which country asked the questions. When the master was about to enter parinirvana (pass away), he gathered ten monks to practice the Great Compassion Repentance (Mahākaruṇā-dhāraṇī Sūtra repentance) for three years, and also practiced the Light Repentance (Golden Light Sutra repentance) for seven days, in order to smoothly enter Nirvana. Just five days later, the master sat in the lotus position and instructed his disciples: 'Birth is inevitably followed by death, this is the norm. You should diligently cultivate the Way and do not be lazy. Follow my teachings as if I were still alive.' After speaking, the master continuously recited the name of Amitabha Buddha (Amitābha) hundreds of times, and passed away peacefully. That was on the fifth day of the first month of the sixth year of Tiansheng, at the hour of Xu. The master was sixty-nine years old, and his monastic age was fifty-four years. The master's body was left in the open for fourteen days, and his nails and hair grew long, and his appearance was lifelike. On the twenty-fourth day of that month, cremation (cremation) was held outside the south gate of the prefecture. Before the cremation, a strange fragrance was smelled, and after the cremation, the root of the tongue was not burned, and the relics (śarīra) were of five colors, and the number was uncountable. On the twenty-ninth day of the seventh month of the second year of Mingdao, the master's spiritual bones were enshrined in a pagoda built on the left side of Chongfayuan. The relics are still preserved in a glass bottle and enshrined in the Great Compassion Pavilion. Master
弟子升堂者千餘。其睹奧極深。領徒繼盛。若則全．覺琮．本如．崇矩．仁岳．慧才．梵臻．尚賢等二十人。稟法弟子四百七十八人。手度弟子七十人。趙清獻(抃)碑其行全。三學錄其實。胡秘書(昉)銘其塔略曰。嗚呼。大師之出世也。豈無謂乎。得不以祇園之法屬乎澆季。而師扶樹之乎。天臺之教當其流佈。而師光大之乎。門外有車。諸子不復乘。師使乘之乎。衣中有珠。醉人不復悟。師使悟之乎。化化城于險道乎。浮浮囊于大海乎。報諸佛之恩乎。為如來之使乎。不然。何精心向道。忘身為眾也。若是之甚哉。昔梁補闕謂。天臺等覺歟。妙覺歟。不可得而知也。今之談大師者。得不以梁公之言而稱讚乎。故慈雲祭之以文。悼之以詩。無非寄極言以暢其所懷。議者不以慈雲之言為過而謂師之道。然凡師著述行於世者。光明玄義舍遺記三卷．光明文句記六卷．觀無量壽佛疏鈔三卷．觀音玄義記二卷．觀音疏記二卷．不二門指要鈔二卷．扶宗釋難一卷．千手眼大悲心咒行法懺儀一卷．融心解消伏三用各一卷。其瑣碎部帙。諸文科目。不復列舉。嘉定十三正月。宗鑒掛缽。上竺與首座懷怛造像立祖。且稍正九祖昭穆坐次便佞之輩輒撼搖之主者。持兩可之說。適眾求齋忌疏文。因致意焉。天上無雙月。三千不離空中。人
【現代漢語翻譯】 現代漢語譯本 弟子升堂者千餘人，其中領悟奧妙至深者，帶領門徒繼承其盛況者，有則全、覺琮、本如、崇矩、仁岳、慧才、梵臻、尚賢等二十人。接受教法的弟子四百七十八人，親自度化的弟子七十人。趙清獻（抃）為其撰寫碑文，全面記載其事蹟。《三學錄》記錄其真實情況，胡秘書（昉）銘刻其塔，略述道：『嗚呼！大師的出世，難道沒有意義嗎？難道不是因為祇園（Jetavana，佛教早期重要精舍）的佛法將要衰落，而大師扶持它嗎？天臺宗的教義正當流佈之時，而大師光大它嗎？門外有車，孩子們不再乘坐，大師讓他們乘坐嗎？衣服里有寶珠，醉酒的人不再醒悟，大師讓他們醒悟嗎？在險惡的道路上化為化城（幻化的城市，比喻虛幻的目標）嗎？在大海中化為浮囊（比喻救助）嗎？報答諸佛的恩德嗎？作為如來的使者嗎？不然，為何如此精心向道，忘記自身為大眾著想呢？』像這樣非常了不起啊！ 過去梁補闕說：『天臺宗是等覺（菩薩果位的最後階段）呢？還是妙覺（佛的果位）呢？不可得知啊！』現在談論大師的人，難道不應該用梁公的話來稱讚他嗎？所以慈雲用文章祭奠他，用詩歌悼念他，無非是寄託極盡的言辭來表達他的懷念。議論的人不認為慈雲的話過分，而讚揚大師的道。凡是大師的著作流傳於世的，有《光明玄義舍遺記》三卷、《光明文句記》六卷、《觀無量壽佛疏鈔》三卷、《觀音玄義記》二卷、《觀音疏記》二卷、《不二門指要鈔》二卷、《扶宗釋難》一卷、《千手眼大悲心咒行法懺儀》一卷、《融心解消伏三用》各一卷。至於瑣碎的部帙，各種文章科目，不再一一列舉。 嘉定十三年正月，宗鑒掛缽（指僧人去世），上竺寺與首座懷怛建造佛像，設立祖位，並且稍微調整了九祖的昭穆（宗廟輩分排列）坐次，便佞之輩就動搖主事者，持有模棱兩可的說法。恰逢大眾請求齋忌疏文，因此表達了心意。天上沒有雙月，三千世界不離空中，人。
【English Translation】 English version More than a thousand disciples ascended the hall. Among them, those who deeply understood the profound mysteries and led disciples to continue its prosperity included Ze Quan, Jue Cong, Ben Ru, Chong Ju, Ren Yue, Hui Cai, Fan Zhen, Shang Xian, and twenty others. There were four hundred and seventy-eight disciples who received the Dharma, and seventy disciples who were personally initiated. Zhao Qingxian (Bian) wrote his epitaph, fully recording his deeds. The 'San Xue Lu' recorded the truth of his life, and Secretary Hu (Fang) inscribed his pagoda, briefly stating: 'Alas! Was the Master's appearance in the world without meaning? Was it not because the Dharma of Jetavana (an important early Buddhist monastery) was about to decline, and the Master supported it? When the teachings of the Tiantai school were spreading, did the Master not glorify it? There were carts outside the door, but the children no longer rode them; did the Master make them ride them? There were jewels in their clothes, but the drunken people no longer awakened; did the Master make them awaken? Did he transform the dangerous road into a 'phantom city' (an illusory city, a metaphor for an illusory goal)? Did he transform into a 'floating raft' (a metaphor for salvation) in the vast sea? Was he repaying the kindness of all Buddhas? Was he acting as the envoy of the Tathagata? If not, why would he be so dedicated to the path, forgetting himself for the sake of the masses?' How truly remarkable! In the past, Liang Buque said: 'Is the Tiantai school at the stage of 'Equal Enlightenment' (the final stage of a Bodhisattva's path) or 'Wonderful Enlightenment' (the state of Buddhahood)? It is impossible to know!' Those who speak of the Master today, should they not praise him with the words of Duke Liang? Therefore, Ci Yun offered sacrifices with prose and mourned with poetry, expressing his longing with utmost words. Those who commented did not consider Ci Yun's words excessive, and praised the Master's path. Among the Master's works that have been passed down in the world are three volumes of 'Guangming Xuanyi Sheyi Ji', six volumes of 'Guangming Wenju Ji', three volumes of 'Guan Wuliangshou Fo Shuchao', two volumes of 'Guanyin Xuanyi Ji', two volumes of 'Guanyin Shuji', two volumes of 'Buer Men Zhiyao Chao', one volume of 'Fuzong Shinan', one volume of 'Qianshouyan Dabei Xin Zhou Xingfa Chanyi', and one volume each of 'Rongxin Xiaojiao Fu Sanyong'. As for the trivial parts and various article categories, they will not be listed one by one. In the first month of the thirteenth year of Jiading, Zongjian hung up his bowl (referring to a monk's death). Shangzhu Temple and the chief seat Huai Tan built Buddha statues and established ancestral positions, and slightly adjusted the order of the nine ancestors' positions according to the Zhaomu system (the order of ancestral tablets in a temple). The flattering people shook the person in charge, holding ambiguous opinions. Coincidentally, the public requested a memorial text for the vegetarian fast, so they expressed their intentions. There is no double moon in the sky, and the three thousand worlds are not separate from the sky, people.
間只一僧。四海皆傳教行。豈是等閑勛業。敢忘盡命。欽崇恭惟。中興教觀。法智祖師愾邪說之縱橫樅然亂雅。念正宗之杭隉僅若懸絲。屈佛子之尊嚴。向海隅而出現。三陽用泰。一氣皆春。發記主之幽潛。載揚別理。補山門之罅漏。彌顯今宗。勍敵詎敢跳梁異戶。頻聞得雋哲之人利見大法重光。六十州咸仰化風。誰能繼者。五百年必有名世。數亦偶焉。復漢宮之威儀。殄陽九之屯厄。王正謹始竦驚木鐸以求觀象。魏布新盡使冰魚之破執言。言祖道汲汲人心。祇見南湖奉開山之鼻祖。未開列剎。酬再造之洪恩。允矣。至公蔽于流俗。□等作興化事。致天匠而方敩優填。開闢宗途。黜百家而推明孔氏。式屆涅槃之日。敬輸葑菲之誠。仰冀慈憐。俯回昭鑒。伏願□等。信符起信。宗識妙宗。究修惡性。惡之玄微。多聞守約。達本覺始覺之旨趣。一道無偏。
釋門正統第二 卍新續藏第 75 冊 No. 1513 釋門正統
釋門正統第三
良渚沙門 宗鑒 集
身土志
無始以來。有物混成。橫無畔岸。豎絕本標。然膠膠擾擾乎其中者。咸迷茲性德。如醉如夢。但有六趣輪轉而已。尚無出世三乘之法。況一佛乘乎。荊溪云。必有一人最初先覺。遂以斯道轉覺後覺。相續不已。覺者滋
【現代漢語翻譯】 現代漢語譯本：僅有一位僧人。四海都在傳揚他的教法和修行。這難道是等閑的功業？怎敢忘記竭盡全力，欽佩尊崇。他中興教觀，法智祖師（Fǎzhì Zǔshī）痛恨邪說的縱橫交錯，擾亂正統。他擔憂正宗的衰微，僅像懸掛的絲線。他降低佛子的尊嚴，向海邊出現。三陽開泰，萬象更新。他闡發記主的幽深潛藏，記載並宣揚獨特的道理。他彌補山門的缺陷，更加彰顯今宗。強敵怎敢跳梁異戶？頻頻聽說有俊傑之人，樂於見到大法重放光明。六十州都仰慕教化之風。誰能繼承他呢？五百年必定有傑出人物出現，這數字也是偶然的。他恢復漢宮的威儀，消滅陽九的困厄。王正謹（Wáng Zhèngjǐn）開始敬畏地敲響木鐸，以求觀察天象。魏布新（Wèi Bùxīn）竭盡全力，使像冰魚一樣固執的人打破執念。言說祖師之道，急切地關注人心。只見到南湖奉開山鼻祖，尚未開列剎。報答再造的洪恩，確實如此。至公被流俗所矇蔽。□等振興教化之事，傚法天匠，模仿優填王（Yōutián Wáng）。開闢宗途，廢黜百家而推崇孔氏。在臨近涅槃之日，敬獻微薄的誠意。仰望慈悲憐憫，俯首回視昭鑒。伏願□等，信符起信論（Qǐxìn Lùn），宗識妙宗鈔（Miàozōng Chāo）。窮究修行惡性，惡之玄微。多聞守約，通達本覺始覺的旨趣。一道無偏。 釋門正統第二 卍新續藏第 75 冊 No. 1513 釋門正統 釋門正統第三 良渚沙門 宗鑒（Zōngjiàn） 集 身土志 無始以來，有物混成。橫無邊際，豎絕本標。然而膠著擾亂其中的，都迷惑于自性功德，如醉如夢。只有六道輪迴而已，尚且沒有出世的三乘之法，更何況一佛乘呢？荊溪（Jīngxī）說，必定有一人最初先覺，於是用這個道理轉覺後覺，相續不斷，覺悟的人越來越多。
【English Translation】 English version: There was only one monk. His teachings and practices were spread throughout the four seas. Could this be a trivial achievement? How dare we forget to devote our lives to admiring and revering him. He revived the teachings and observations. Patriarch Fǎzhì (Fǎzhì Zǔshī) abhorred the rampant and chaotic heterodoxies that disturbed the orthodox. He worried about the decline of the orthodox, which was as fragile as a hanging thread. He lowered the dignity of the Buddha's disciples and appeared on the coast. The three yangs brought prosperity, and everything was renewed. He elucidated the hidden depths of the recorder and recorded and promoted unique principles. He repaired the flaws of the mountain gate and further highlighted the current sect. How dare powerful enemies leap and cause trouble in different households? It is frequently heard that there are outstanding individuals who are happy to see the great Dharma shine again. The sixty prefectures all admire the wind of his teachings. Who can succeed him? A prominent figure will surely appear in five hundred years, and this number is also coincidental. He restored the majesty of the Han Palace and eliminated the hardships of the yangjiu. Wáng Zhèngjǐn began to reverently strike the wooden bell to observe the celestial phenomena. Wèi Bùxīn did his best to break the stubbornness of those who were as stubborn as ice fish. Speaking of the patriarch's path, he eagerly focused on people's hearts. It is only seen that Nánhú reveres the founding patriarch, but the temples have not yet been opened. Repaying the great kindness of re-creation is indeed so. Utmost fairness is obscured by vulgar customs. □ and others are revitalizing the work of teaching, emulating the heavenly craftsman and imitating King Yōutián (Yōutián Wáng). Pioneering the path of the sect, rejecting all schools and promoting Confucianism. On the approaching day of Nirvana, we respectfully offer our meager sincerity. We look up to your compassionate pity and bow our heads to look back at your clear discernment. We humbly wish that □ and others, in accordance with the Awakening of Faith (Qǐxìn Lùn), the sect recognizes the Wonderful Sect Excerpt (Miàozōng Chāo). Thoroughly investigate and cultivate evil nature, the profound subtleties of evil. Listen widely and keep to the essentials, and understand the purpose of original enlightenment and initial enlightenment. The one path is without bias. Shìmén Zhèngtǒng Second 卍 New Continued Collection Volume 75 No. 1513 Shìmén Zhèngtǒng Shìmén Zhèngtǒng Third Collected by Monk Zōngjiàn (Zōngjiàn) of Liángzhǔ Body and Land Records Since the beginningless past, there has been a thing formed in chaos. It is boundless horizontally and without a standard vertically. However, those who are attached and disturbed within it are all deluded by the merits of their own nature, as if drunk or dreaming. There is only the cycle of the six realms, and there is not yet the Dharma of the three vehicles of transcendence, let alone the one Buddha vehicle? Jīngxī said, there must be one person who is the first to awaken, and then uses this principle to awaken those who awaken later, continuously, and the number of awakened people increases.
多。乃有十方三世諸佛。欲窮佛理。身土為先。非土何以顯身。非身何以示妙。釋迦既爾。他佛可知。撰身土志。
大雄世尊。自劫逾塵點之前行菩薩道。歷諸圓位。成究竟覺。所證之法名曰妙法。故法華經云。我實成佛以來甚大久遠。蓋能成即自報之智。名曰報身。所成即本具法體。名曰法身。智與體冥。乃能起勝劣大用。名曰應身。天親大士於是說示現三種菩提。一．應化菩提。經以分身表之。二．報佛菩提。經以釋迦表之。三．法佛菩提。經以多寶表之。法．報．單應身。復乃修性三身也。所謂妙法者。蓋妙名不可思議也。法者。十界．十如。權實之法也。又南嶽舉三種。謂眾生法．佛法．心法。華嚴經云。若人慾了知。三世一切佛。應觀法界性。一切唯心造。言心造者。不出二意。一者約理。造即是具。二者約事。不出三世法數。頌云。六凡(六道輪轉三界。未免生死。故俱名凡)．四聖(三乘則脫分段生死。佛則更脫變易生死。故俱名聖)互具百(慈雲於一心字派出十界。復引墨迭貫方之聯珠。表一一界展轉具九。成百法界)．十如是法(妙經方便品略開三顯一。慇勤稱歎。唯佛與佛。乃能究盡諸法實相。所謂諸法如是相．如是性．如是體．如是力．如是作．如是因．如是緣．如是果．如是報．如是
【現代漢語翻譯】 多。乃有十方三世諸佛。想要窮盡佛理，首先要關注身和土。沒有土，如何顯現身？沒有身，如何展示妙法？釋迦牟尼佛如此，其他佛也是一樣。所以要撰寫《身土志》。
大雄世尊，從劫數比塵點還久遠之前就開始修行菩薩道，經歷了各種圓滿的階位，成就了究竟的覺悟。所證悟的法，名為妙法。所以《法華經》說：『我實際成佛以來，已經非常久遠了。』能夠成就的是自受用的智慧，名為報身（Sambhogakāya）。所成就的是本具的法體，名為法身（Dharmakāya）。智慧與本體冥合，才能生起殊勝廣大的作用，名為應身（Nirmāṇakāya）。天親（Vasubandhu）菩薩於是說示現三種菩提：一、應化菩提，經典用分身來表示；二、報佛菩提，經典用釋迦牟尼佛（Śākyamuni）來表示；三、法佛菩提，經典用多寶佛（Prabhūtaratna）來表示。法身、報身、應身，又是修性三身。所謂的妙法，妙的意思是不可思議。法，指的是十法界、十如是，權巧和真實的法。南嶽慧思禪師舉出三種：眾生法、佛法、心法。《華嚴經》說：『如果有人想要了解過去、現在、未來一切諸佛，應當觀察法界的體性，一切都是唯心所造。』說心造，不出兩種意思：一是約理上說，造就是具足；二是約事上說，不出三世的法數。頌說：六凡（六道輪轉三界，未免生死，所以都稱為凡）四聖（三乘則脫離分段生死，佛則更脫離變易生死，所以都稱為聖）互相具足百法界（慈雲遵式法師於一心字派出十法界，又引用墨線交錯貫穿的聯珠，表示每一法界輾轉具足九法界，成就百法界），十如是法（《妙法蓮華經·方便品》略開三顯一，慇勤稱歎，只有佛與佛，才能究竟通達諸法實相，所謂的諸法如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是
【English Translation】 Furthermore, there are Buddhas of the ten directions and three times. To exhaustively understand the principles of Buddhahood, one must first focus on the body and the land. Without the land, how can the body be manifested? Without the body, how can the wondrous Dharma be shown? Since Śākyamuni (釋迦牟尼佛) is like this, other Buddhas can be known similarly. Therefore, one should compile 'A Treatise on Body and Land'.
The Great Hero, World Honored One, began practicing the Bodhisattva path before kalpas more numerous than specks of dust, traversing all the perfect stages, and attaining ultimate enlightenment. The Dharma he realized is called the Wonderful Dharma (妙法). Therefore, the Lotus Sutra says: 'Since I actually attained Buddhahood, it has been extremely long.' That which is capable of achieving is the wisdom of self-enjoyment, called the Sambhogakāya (報身). That which is achieved is the Dharma-nature inherently possessed, called the Dharmakāya (法身). When wisdom and essence merge, then great and superior functions can arise, called the Nirmāṇakāya (應身). Vasubandhu (天親) Bodhisattva then speaks of manifesting three kinds of Bodhi: First, the Nirmāṇakāya Bodhi, which the sutra represents with emanations; second, the Sambhogakāya Bodhi, which the sutra represents with Śākyamuni (釋迦牟尼佛); third, the Dharmakāya Bodhi, which the sutra represents with Prabhūtaratna (多寶佛). The Dharmakāya, Sambhogakāya, and Nirmāṇakāya are also the three bodies of cultivation and nature. The so-called Wonderful Dharma, 'wonderful' means inconceivable. 'Dharma' refers to the ten realms, the ten suchnesses, the expedient and the real Dharmas. Furthermore, Nanyue Huisi (南嶽慧思禪師) mentions three kinds: the Dharma of sentient beings, the Dharma of the Buddhas, and the Dharma of the mind. The Avataṃsaka Sutra says: 'If one wishes to understand all the Buddhas of the past, present, and future, one should contemplate the nature of the Dharma realm; everything is created by the mind alone.' Saying 'created by the mind' does not go beyond two meanings: first, in terms of principle, 'created' means fully possessed; second, in terms of phenomena, it does not go beyond the number of Dharmas of the three times. The verse says: The six mundane realms (六凡) (the six paths revolving in the three realms, not escaping birth and death, are all called mundane) and the four noble realms (四聖) (the three vehicles escape segmented birth and death, and the Buddhas further escape transformation birth and death, so they are all called noble) mutually possess the hundred Dharma realms (慈雲遵式法師 derives the ten Dharma realms from the single mind, and also uses the image of interlocked pearls connected by ink lines to represent each Dharma realm possessing the other nine, thus forming the hundred Dharma realms), the ten suchnesses of Dharma (the 'Expedient Means' chapter of the Lotus Sutra briefly opens the three and reveals the one, earnestly praising that only Buddhas together can exhaustively understand the true aspect of all Dharmas, the so-called suchness of appearance, suchness of nature, suchness of entity, suchness of power, suchness of function, suchness of cause, suchness of condition, suchness of effect, suchness of retribution, suchness of
本末究竟等。天臺指此為法華一經正體)。繞成千(謂一界具十如是法。十界則具百如是法。百界則具千如是法)。五陰(實法)眾生(假名)並國土。是故三千數具足(生陰二千屬正。國土一千屬依)。荊溪云。若非三千攝則不遍。若非圓心不攝三千。故三千總別成空．假．中。又云。方由理具。方有事用。今欲修觀。但觀理具俱破。俱立俱是法界。任運攝得。權實所現。蓋實造者。以有四住地煩惱。潤分段生死業。能招集分段生死苦果。謂六道眾生。所稟陰入界身是也。又猶有無明住地煩惱。潤變易生死業。能招集變易生死苦果。謂阿羅漢．辟支佛及大力菩薩三種意生身是也。如來既已妙證圓常之道。則五住究盡。二死永亡矣。然大悲熏心。且乘宿願力。豈忍坐視三乘六道流轉二死苦海而不救乎。於是乘本垂跡(本地所證唯一圓。佛垂跡化他則施四教)。起乎權造。初于大通佛時。作第十六王子與諸大眾覆講此法。結其大緣。自茲之後。節節誘之。機緣既熟。遂於今日非頓而頓。現勝應身說大乘教。非漸而漸。現劣應身說小乘教。勝應者。乃如來現圓滿報身。別．圓大機所見也。故梵網經云。爾時釋迦從初現蓮華藏世界東方來入天宮中。說魔受化經已。下生南閻浮提迦夷羅國。母名摩耶。父字白凈。吾名悉達。七
【現代漢語翻譯】 本末究竟等（天臺宗認為這是《法華經》的正體）。環繞成千（指一個界具有十如是法，十界就具有百如是法，百界就具有千如是法）。五陰（實法）、眾生（假名）以及國土。因此三千之數完備（生陰二千屬於正報，國土一千屬於依報）。荊溪湛然大師說：『如果不是三千所攝，就不能周遍；如果不是圓融之心，就不能攝持三千。』所以三千總相和別相成就空、假、中三諦。又說：『因為理體具備，所以才有事相的作用。』現在想要修觀，只要觀理體具備，就能夠同時破除、同時建立，一切都是法界，自然而然地攝得權實二智所顯現的境界。所謂『實造』，是因為還有四住地煩惱，滋潤分段生死的業力，能夠招感分段生死的苦果，指的是六道眾生所承受的陰、入、界之身。又還有無明住地煩惱，滋潤變易生死的業力，能夠招感變易生死的苦果，指的是阿羅漢、辟支佛以及大力菩薩三種意生身。如來已經巧妙地證得了圓滿常住的道，那麼五住地煩惱徹底斷盡，分段生死和變易生死永遠滅亡了。然而大悲心充滿，並且憑藉過去所發的誓願之力，怎麼忍心坐視三乘六道的眾生在分段生死和變易生死的苦海中流轉而不去救度呢？於是乘著根本的智慧而垂示應跡（本地所證的是唯一的圓教，佛垂跡化度他人則施設四教），開始於大通智勝佛時，作為第十六王子與大眾一起復講此法，結下廣大的因緣。從那之後，逐步引導他們。機緣成熟，於今日非頓而頓，示現殊勝的應化身宣說大乘教法；非漸而漸，示現劣應化身宣說小乘教法。殊勝應化身，是如來示現圓滿報身，別教和圓教的大根機所見到的。所以《梵網經》說：『爾時釋迦（釋迦牟尼佛）從初現蓮華藏世界東方來入天宮中，說完《魔受化經》后，下生南閻浮提迦夷羅國，母親名叫摩耶（摩耶夫人），父親字白凈（凈飯王），我名叫悉達（悉達多太子），七』
【English Translation】 『Ben Mo Jiu Jing Deng』 (Ultimately, the beginning and the end are equal, etc. Tiantai School points to this as the main body of the Lotus Sutra). 『Rao Cheng Qian』 (Encircling to form a thousand, meaning one realm possesses the ten suchnesses; ten realms then possess a hundred suchnesses; a hundred realms then possess a thousand suchnesses). 『Wu Yin』 (Five Skandhas - real dharmas), 『Zhong Sheng』 (Sentient beings - provisional name), and lands. Therefore, the number three thousand is complete (two thousand skandhas of life belong to the primary, one thousand lands belong to the dependent). Jingxi Zhanran said, 'If it is not encompassed by the three thousand, then it is not pervasive; if it is not a perfect and harmonious mind, it cannot encompass the three thousand.' Therefore, the three thousand in their totality and individually accomplish emptiness, provisionality, and the middle way. Furthermore, it is said, 'Because the principle is fully possessed, there is the function of phenomena.' Now, desiring to cultivate contemplation, one only needs to contemplate the full possession of the principle, and then simultaneously break through and simultaneously establish; everything is the Dharma Realm, naturally encompassing what is manifested by provisional and real wisdom. The so-called 'real creation' is because there are still the four abodes of affliction, which moisten the karma of segmented birth and death, and can attract the bitter fruit of segmented birth and death, referring to the beings of the six realms who receive the body of the skandhas, entrances, and realms. Furthermore, there is still the affliction of the abode of ignorance, which moistens the karma of transformative birth and death, and can attract the bitter fruit of transformative birth and death, referring to the three kinds of ideational bodies of Arhats, Pratyekabuddhas, and great Bodhisattvas. The Tathagata has already wonderfully realized the path of perfect permanence, then the five abodes are completely exhausted, and the two deaths are forever extinguished. However, with a heart filled with great compassion, and relying on the power of past vows, how can he bear to sit idly by and watch the beings of the three vehicles and six realms transmigrate in the bitter sea of segmented and transformative birth and death without saving them? Therefore, relying on the fundamental wisdom, he manifests traces (the local ground realized is the unique perfect teaching, the Buddha manifests traces to transform others, then he establishes the four teachings), beginning at the time of the Great Universal Wisdom Excellence Buddha, acting as the sixteenth prince and reviewing this Dharma with the great assembly, forming a vast connection. From then on, gradually guiding them. When the opportunity is ripe, today, non-suddenly yet suddenly, he manifests a superior response body to expound the Great Vehicle teachings; non-gradually yet gradually, he manifests an inferior response body to expound the Small Vehicle teachings. The superior response body is the Tathagata manifesting the perfect reward body, seen by the great capacities of the separate and perfect teachings. Therefore, the Brahma Net Sutra says, 'At that time, Shakyamuni (Sakyamuni Buddha) came from the east of the Lotus Treasury World, first appearing in the heavenly palace, after finishing speaking the Sutra of the Subjugation of Mara, he descended to Jambudvipa in the country of Kapilavastu, his mother was named Maya (Maya Devi), his father's name was Suddhodana (King Suddhodana), my name is Siddhartha (Prince Siddhartha), seven'
歲出家。三十成道。號吾為釋迦牟尼佛。于寂滅道場坐金剛華王座。茲蓋境妙究竟顯。名毗盧遮那。智妙究竟滿。名盧遮那。行妙究竟滿。名釋迦牟尼。三佛不一異。不縱橫。故名妙果法身。復報．應單乃體用三身也。別見則三佛相關。圓見則三佛相即。若夫藏通之機。止見釋迦而已。此當更以天臺所談身土反覆明之。先自同居凈穢說起。穢既不等。凈亦復然。劫災頌云。業道增減。壽至十三。災現刀．疾．饑。如次七日．月．年止(世界已成。上界諸天下生瞻部。人界壽八萬四千歲。后乃百年減一歲。減至十歲。謂之減劫。復從十歲增之。子年倍父。謂父十歲。子二十歸。父二十歲子四十歲。增至八萬四千歲。謂之增劫。一增一減為一小劫。如是二十小劫為一中劫。成．住．壞．空各二十劫。共八十小劫。總成一大劫。每減劫中。人壽至三十時。饑僅災起。經七年七月而止。減至二十歲。疾疫災起。經七月七日而止。減至十歲。刀兵相殺。經七日七夜而止。余少人民怖災造福。故壽復增。此名小三災)。三災水．火．風。上三定為頂。如次內災等四無不動故(初禪內有覺觀患故招火災。二禪內有喜患故招水災。三禪內有樂患故招風災。此名大。是三災四禪無內患故亦無外災)。然彼器非常情。俱生滅故(器即依報。
【現代漢語翻譯】 我于壯年出家，三十歲時證得菩提，世人尊稱我為釋迦牟尼佛（Sakyamuni Buddha）。我在寂滅道場，端坐于金剛華王座之上。此乃境界之精妙究竟顯現，故名毗盧遮那（Vairocana，意為光明遍照）。智慧之精妙究竟圓滿，故名盧舍那（Locana，意為光明熾盛）。修行之精妙究竟圓滿，故名釋迦牟尼（Sakyamuni，意為能仁寂默）。此三佛非一非異，不縱不橫，故名為妙果法身。若從報身、應身單方面來看，則為體、用三身。分別來看，則三佛相互關聯；圓融來看，則三佛相互即是。若從藏教、通教的根機來看，則只能見到釋迦牟尼佛。此處應當進一步以天臺宗所談的身土關係反覆闡明。首先從同居凈土和穢土說起。既然穢土有種種不同，那麼凈土也同樣如此。《劫災頌》中說：『業道有增有減，人壽減至十三歲時，便會出現刀兵、疾疫、饑饉三種災難，依次持續七日、七月、七年。』（世界已經形成，上界諸天降生於瞻部洲。人界壽命最初為八萬四千歲，之後每百年減一歲，減至十歲，稱為減劫。然後又從十歲開始增加，子年壽命是父年的兩倍，即父親十歲時，兒子二十歲歸來；父親二十歲時，兒子四十歲。增加到八萬四千歲，稱為增劫。一增一減為一個『小劫』。如此二十個小劫為一個『中劫』。成、住、壞、空各二十劫，共八十個小劫，總共構成一個『大劫』。每個減劫中，人壽減至三十歲時，饑饉災難開始，持續七年七個月才停止。減至二十歲時，疾疫災難開始，持續七個月七日才停止。減至十歲時，刀兵相殺，持續七日七夜才停止。剩餘的少數人民因為恐懼災難而造福，所以壽命又開始增長。這被稱為『小三災』）。三災為水災、火災、風災，上三禪天為頂，依次對應內災等，四禪天沒有動搖的緣故（初禪以內有覺觀的過患，所以招致火災；二禪以內有喜的過患，所以招致水災；三禪以內有樂的過患，所以招致風災。這被稱為『大三災』。四禪天沒有內在的過患，所以也沒有外在的災難）。然而，這些器世間並非恒常，情與非情，都共同經歷生滅變化。（器世間即依報。）
【English Translation】 I renounced the household life in my youth and attained enlightenment at the age of thirty, and I am revered by the world as Sakyamuni Buddha (Sakyamuni Buddha). I sit upon the Vajra Flower King Throne in the Nirvana Dojo. This is the ultimate manifestation of the subtle realm, hence the name Vairocana (Vairocana, meaning 'light that shines everywhere'). The ultimate fulfillment of subtle wisdom, hence the name Locana (Locana, meaning 'intense light'). The ultimate fulfillment of subtle practice, hence the name Sakyamuni (Sakyamuni, meaning 'capable and silent'). These three Buddhas are neither one nor different, neither vertical nor horizontal, hence the name Wondrous Fruit Dharma Body. If viewed from the perspective of the Reward Body and Manifestation Body alone, they are the essence and function of the Three Bodies. When viewed separately, the three Buddhas are related to each other; when viewed holistically, the three Buddhas are identical. If viewed from the perspective of the teachings of the Tripitaka and Common Vehicle, only Sakyamuni Buddha is seen. Here, the relationship between the body and land, as discussed in the Tiantai school, should be further clarified. Let's begin with the Pure and Defiled Lands of Coexistence. Just as the defiled lands are diverse, so too are the pure lands. The 'Kalpa Disaster Verse' states: 'The paths of karma increase and decrease, and when the lifespan decreases to thirteen years, the three calamities of war, disease, and famine will appear, lasting for seven days, seven months, and seven years respectively.' (The world has already formed, and the devas of the upper realms descend to Jambudvipa. The lifespan of humans is initially eighty-four thousand years, and then decreases by one year every hundred years, until it reaches ten years, which is called a 'decreasing kalpa'. Then it increases from ten years, with the son's lifespan being twice that of the father's, i.e., when the father is ten years old, the son returns at twenty; when the father is twenty years old, the son is forty. It increases to eighty-four thousand years, which is called an 'increasing kalpa'. One increase and one decrease is a 'small kalpa'. Twenty such small kalpas form a 'middle kalpa'. Formation, Abiding, Decay, and Emptiness each last for twenty kalpas, totaling eighty small kalpas, which together constitute a 'great kalpa'. In each decreasing kalpa, when the human lifespan decreases to thirty years, the famine calamity begins, lasting for seven years and seven months before stopping. When it decreases to twenty years, the disease calamity begins, lasting for seven months and seven days before stopping. When it decreases to ten years, war and mutual killing occur, lasting for seven days and seven nights before stopping. The remaining few people, fearing the calamities, create merit, so the lifespan begins to increase again. This is called the 'small three calamities'). The three calamities are the water calamity, the fire calamity, and the wind calamity, with the upper three dhyana heavens as the peak, corresponding to internal calamities, etc., in order, because the fourth dhyana heaven is unmoving (The first dhyana has the fault of perception and observation, so it invites the fire calamity; the second dhyana has the fault of joy, so it invites the water calamity; the third dhyana has the fault of pleasure, so it invites the wind calamity. These are called the 'great three calamities'. The fourth dhyana has no internal faults, so it has no external calamities). However, these material realms are not constant; sentient and non-sentient beings alike experience birth and death together. (The material realm is the dependent reward.)
非是常住不壞之法。情則有情正報。彼天宮殿情生即生。情滅即滅)。要七火．一水．七水．火后風(謂初禪經七火。二禪始一水災。二禪經七水災。初禪又經七火災。三禪始一風災。蓋初禪實一大劫。以大梵先生后舍。除空劫。二十增減故壽六十小劫。二禪極光天七火災。后始一水災。故壽八大劫。三禪遍凈天四十九火災。及七水災。又七火災。后始一風災。故壽六十四大劫。劫章云。火．水．風災以為數。數不能及僧祇量。即此大劫三無數。菩薩方登正覺時)。正法念處經云。成．住．壞．空各二十劫為一大劫。蓋劫成之初。梵王自二禪先生初禪。經一增減劫。次有梵子輔眾。從極光天感念而來。欲界空居次第成就。乃有微風漸盛。且堅成世界。底是為風輪。大云遍覆。雨如車軸。積風輪上。結為水輪。水輪之上。凝為金輪。金輪之上。又注雨水。大風鼓擊。清濁異質。為梵世。為空居。為法寶石。為山海。為土地。品物惟錯。區域肇成。諸天福盡。下生南洲。身光能飛。不飲不食。后食地餅。林藤粳稻。體乃堅重。不復光明。日月為出。忿吞漫萠。受欲長滋。始有人道。分疆殖貨。盜賊以具刑罰以立。十惡成備。死淪三塗。睹茲惡趣。更修善因。得生俱盧三洲。及六慾天。令賢劫住世。當第九增減劫。至住劫當
【現代漢語翻譯】 現代漢語譯本 並非是永恒不變的法則。如果執著于情愛，就會有相應的果報。那些天宮殿宇，因情愛而生，也因情愛而滅。經歷七次火災、一次水災、七次水災、一次風災（指的是初禪天經歷七次火災，二禪天才開始有一次水災。二禪天經歷七次水災，初禪天又經歷七次火災。三禪天才開始有一次風災。大概初禪天實際上經歷一個大劫。因為大梵天先生后舍，除去空劫，二十個增減劫，所以壽命是六十個小劫。二禪天的極光天經歷七次火災後，才開始有一次水災，所以壽命是八個大劫。三禪天的遍凈天經歷四十九次火災，以及七次水災，又經歷七次火災，之後才開始有一次風災，所以壽命是六十四個大劫。《劫章》說：『火災、水災、風災用來計數，數量無法達到僧祇的量，這就是大劫的三無數，菩薩才能登上正覺的時候』）。《正法念處經》說：成劫、住劫、壞劫、空劫各二十劫為一個大劫。大概劫初形成的時候，梵王從二禪天先生到初禪天，經歷一個增減劫。之後有梵眾輔佐，從極光天感應而來。欲界空居次第成就，於是有微風逐漸強盛，並且堅固地形成世界的基礎，這就是風輪。大云遍佈覆蓋，雨水像車軸一樣傾瀉，積聚在風輪之上，凝結成水輪。水輪之上，凝結成金輪。金輪之上，又注入雨水，大風鼓動衝擊，清濁不同的物質，形成了梵世，形成了空居，形成了法寶石，形成了山海，形成了土地，各種品類錯雜，區域開始形成。諸天福報享盡，下生到南贍部洲，身體有光芒能夠飛行，不飲不食。後來食用地餅、林藤、粳稻，身體變得堅硬沉重，不再有光明。日月因此出現，憤怒地吞噬漫萠，享受慾望日益增長，開始有人道。劃分疆界，種植貨物，盜賊因此出現，刑罰因此設立，十惡具備，死後墮入三惡道。看到這些惡趣，更加修行善因，得以轉生到俱盧三洲，以及六慾天。使賢劫住世，當第九個增減劫，到住劫的時候。
【English Translation】 English version It is not a law of permanence and indestructibility. Attachment to emotions leads to corresponding retribution. Those heavenly palaces arise with emotion and perish with emotion. They undergo seven fire disasters, one water disaster, seven water disasters, and a wind disaster (referring to the first Dhyana heaven experiencing seven fire disasters, the second Dhyana heaven beginning with one water disaster. The second Dhyana heaven experiences seven water disasters, and the first Dhyana heaven experiences seven fire disasters again. The third Dhyana heaven begins with one wind disaster. Generally, the first Dhyana heaven actually experiences one great kalpa. Because the Great Brahma first arises and then departs, excluding the empty kalpa, twenty increasing and decreasing kalpas, so the lifespan is sixty small kalpas. The second Dhyana heaven's Abhasvara heaven experiences seven fire disasters before beginning with one water disaster, so the lifespan is eight great kalpas. The third Dhyana heaven's Subhakrtsna heaven experiences forty-nine fire disasters, as well as seven water disasters, and then seven fire disasters again, before beginning with one wind disaster, so the lifespan is sixty-four great kalpas. The Kalpa Chapter says: 'Fire, water, and wind disasters are used for counting, the number cannot reach the quantity of asamkhya, these are the three asamkhya of the great kalpa, only when the Bodhisattva attains perfect enlightenment'). The Zheng Fa Nian Chu Jing (Saddharma-smrtyupasthana Sutra) says: The formation kalpa (成), abiding kalpa (住), destruction kalpa (壞), and emptiness kalpa (空), each of twenty kalpas, make up one great kalpa. Generally, at the beginning of the formation of the kalpa, Brahma descends from the second Dhyana heaven to the first Dhyana heaven, experiencing one increasing and decreasing kalpa. Then there are Brahma's attendants, responding from the Abhasvara heaven. The desire realm's aerial abodes are gradually accomplished, and then there is a gentle wind gradually strengthening, and firmly forming the foundation of the world, this is the wind wheel. Great clouds spread and cover, rain pours down like axles, accumulating on the wind wheel, congealing into a water wheel. Above the water wheel, it condenses into a gold wheel. Above the gold wheel, rain is poured again, the great wind drums and strikes, substances of different purity and turbidity, forming the Brahma world, forming the aerial abodes, forming the Dharma gem, forming the mountains and seas, forming the land, various categories are mixed, and regions begin to form. The devas exhaust their blessings and are born in Jambudvipa (南洲), their bodies have light and can fly, they do not drink or eat. Later, they eat earth cakes, forest vines, and rice, their bodies become hard and heavy, and no longer have light. The sun and moon therefore appear, angrily devouring the man meng, enjoying desires grows daily, and the human path begins. Dividing borders, planting goods, thieves therefore appear, punishments are therefore established, the ten evils are complete, and after death, they fall into the three evil paths. Seeing these evil realms, they further cultivate good causes, and are able to be reborn in the three Kurus continents, as well as the six desire heavens. Causing the Bhadrakalpa (賢劫) to abide in the world, when the ninth increasing and decreasing kalpa arrives, at the time of the abiding kalpa.
終。人皆厭世。修習禪定。上生初禪等天。不作諸惡。不生無間。住劫既盡。世界則壞。先空三塗。后極他化六慾諸天。以次上升。於時地獄俱無有情。日熱四倍。先涸溝池。焦草木。次現二日。三日。乃竭江河。次現四日。五日。又枯海水。至六日。七日。並出則山石畢镕。大千世界為猛火聚。梵眾梵輔以次上奔。惟梵王天最後捨去。世界煨燼。無復存者。劫壞則空。空而又成。為后劫始。若當水災。則二禪奔三禪。風災則三禪奔四禪。其為空洞。亦同火災。茲並同居之相也。梵網經云。我今盧舍那。方坐蓮華臺(蓮華藏世界海)。周匝千華上。復現千釋迦(千色究竟天)。一華百億國。一國一釋迦。各坐菩提樹。一時成佛道。如是千釋迦。盧舍那本身。千百億釋迦(諸處南閻浮提)。各接微塵眾。俱來至我所。聽我誦佛戒。如是盧舍那佛。化為千釋迦王。千個三千大千世界。一釋迦復化為百億釋迦。分王一三千大千世界內百億閻浮提。故號千百億釋迦牟尼佛。天臺謂。此乃別赴一緣說。蓋凡結經。多為同居而設。茍如正經廣談依正則惑矣。又華嚴云。都有十個二十重世界種。繞此中心世界種。總都十一個二十重世界種。又云。此十一個世界種外周圍至輪圍山。復有一百個世界種。隨方各十于中佈列。近山周匝十個
【現代漢語翻譯】 現代漢語譯本 最終，人們都厭倦了世間，於是修習禪定，希望能夠上生到初禪等天界。他們不做各種惡事，因此也不會墮入無間地獄。當住劫結束時，世界就會開始壞滅。首先是三惡道空無一物，然後是極樂的他化自在天等六慾天。他們依次向上陞遷。這時，地獄沒有任何有情眾生。太陽變得比平時熱四倍，首先是溝渠池塘乾涸，草木枯萎。接著出現兩個太陽、三個太陽，乃至江河枯竭。然後出現四個太陽、五個太陽，海水也乾涸了。到了第六個太陽、第七個太陽同時出現時，山石全部熔化，整個大千世界變成一片猛烈的火海。梵眾天、梵輔天等依次向上逃奔，只有梵王天最後才捨棄這個世界離去。世界被燒成灰燼，什麼也不復存在。劫壞之後便是一片空虛，空虛之後又會重新形成，成為下一個劫的開始。如果是水災，那麼二禪天的人會逃往三禪天；如果是風災，那麼三禪天的人會逃往四禪天。其空洞的情形，也和火災一樣。這些都是同居世界的景象。《梵網經》說：『我現在是盧舍那佛（Locana Buddha，報身佛），正坐在蓮華臺上（蓮華藏世界海，Lotus Treasury World Sea）。在我的周圍，每一朵蓮花上又顯現出千個釋迦（Sakyamuni，賢劫千佛，千色究竟天，Thousand Nirmana-kayas of Sakyamuni）。每一朵蓮花代表百億個國土，每一個國土中都有一尊釋迦佛，各自坐在菩提樹下，同時成就佛道。像這樣的千尊釋迦佛，都是盧舍那佛本身的化身。千百億釋迦佛（諸處南閻浮提，various Jambudvipas），各自接引無數的微塵般的眾生，一起來到我的處所，聽我宣講佛戒。』像這樣，盧舍那佛化身為千尊釋迦王，代表著千個三千大千世界。一尊釋迦佛又化身為百億釋迦佛，分別統治一個三千大千世界內的百億閻浮提。所以被稱為千百億釋迦牟尼佛（Sakyamuni Buddha）。天臺宗認為，這乃是特別爲了適應某種因緣而說的。大概凡是結集經典，大多是為同居世界而設。如果像正經那樣廣泛地談論依報和正報，那就迷惑了。又《華嚴經》說：『總共有十個二十重世界種，圍繞著這個中心世界種。總共有十一個二十重世界種。』又說：『在這十一個世界種的外面，周圍直到輪圍山，還有一百個世界種，在各個方向各有十個分佈其中，靠近山的地方周圍有十個。』
【English Translation】 English version Eventually, people become weary of the world and cultivate meditation, hoping to be reborn in the heavens of the first Dhyana and so on. They do not commit various evils, and therefore will not fall into Avici hell. When the duration of the Kalpa ends, the world will begin to decay. First, the three evil realms become empty, followed by the six desire heavens, such as Paranirmita-vasavartin. They ascend in order. At this time, there are no sentient beings in the lower realms. The sun becomes four times hotter than usual, first drying up ditches and ponds, and scorching vegetation. Then two suns appear, then three suns, until the rivers dry up. Next, four suns and five suns appear, and even the seawater dries up. When the sixth sun and seventh sun appear simultaneously, the mountains and rocks all melt, and the entire Maha-chiliocosm becomes a raging inferno. The Brahma-parisadya, Brahma-purohita, and others flee upwards in order, with only the Maha-brahma heaven being the last to abandon this world. The world is burned to ashes, and nothing remains. After the Kalpa is destroyed, there is emptiness, and after emptiness, it will reform again, becoming the beginning of the next Kalpa. If it is a water disaster, then those in the second Dhyana will flee to the third Dhyana; if it is a wind disaster, then those in the third Dhyana will flee to the fourth Dhyana. The state of emptiness is the same as that of a fire disaster. These are all aspects of the Sahaloka (world of co-existence). The Brahma Net Sutra says: 'I am now Locana Buddha (報身佛, Reward Body Buddha), sitting on the Lotus Platform (蓮華藏世界海, Lotus Treasury World Sea). Around me, on each of the thousand lotuses, appear a thousand Sakyamunis (釋迦, Thousand Nirmana-kayas of Sakyamuni, 千色究竟天). Each lotus represents a hundred billion lands, and in each land there is a Sakyamuni Buddha, each sitting under the Bodhi tree, simultaneously attaining Buddhahood. These thousand Sakyamuni Buddhas are all manifestations of Locana Buddha himself. The countless Sakyamuni Buddhas (諸處南閻浮提, various Jambudvipas) each receive countless beings like dust particles, and together they come to my place to listen to me recite the Buddha's precepts.' In this way, Locana Buddha transforms into a thousand Sakyamuni Kings, representing a thousand Maha-chiliocosms. One Sakyamuni Buddha transforms into a hundred billion Sakyamuni Buddhas, each ruling over a hundred billion Jambudvipas within a Maha-chiliocosm. Therefore, he is called the hundred billion Sakyamuni Buddhas (釋迦牟尼佛, Sakyamuni Buddha). The Tiantai school believes that this is a special explanation adapted to a particular circumstance. Generally, the compilation of sutras is mostly intended for the Sahaloka. If one were to broadly discuss the dependent and retributive aspects as in the orthodox sutras, it would be confusing. Furthermore, the Avatamsaka Sutra says: 'There are a total of ten layers of twenty world-systems, surrounding this central world-system. There are a total of eleven layers of twenty world-systems.' It also says: 'Outside these eleven world-systems, around to the Cakravada Mountains, there are a hundred world-systems, with ten distributed in each direction, and ten surrounding the mountains nearby.'
世界種。各各上下四量餘九十個世界種。不言重數。共有一百一十個世界種。如天帝網。分佈而住。此乃正經所說。大論云。複次。三千大千世界名一世界。一時起一時滅。如是十方如恒河沙等世界是一佛世界。如是一佛世界數如恒河沙等世界是一佛世界海。如是佛世界海數如十方恒河沙佛世界是佛世界種。如是世界種十方無量是名一佛世界。茲並實報之相也。蓋由如來坐勝劣兩應。施頓漸兩教。故有大始焉。有小始焉。小始既說同居依正。大始亦談實報身土。若夫方便乃斷通惑者之暫居。寂光乃斷別惑者之極證。既識同居．實報。則方便．寂光可類知矣。或見內典所說無邊剎海。及十世劫波。多以為誕。殊不知積年以為億。安得億年不為劫乎。積土以為邦域。安得邦域不為世界乎。如來既現圓滿報身。於是稱法界性說華嚴經。所談依正。諸法雖圓滿廣大。然約機。約教。未免兼權。故諸師論天臺荊溪判釋是經。大約有四。一．法界華嚴。乃約理而說。二．盡未來際華嚴。乃約實報而談。三．寂場華嚴。乃約小機三七日中未睹說法而分。四．時長華嚴。人多異論。殊不知約化儀而言。則時長。止齊般若所謂頓漸已竟。及化儀四教齊此等文是也。若約入法界而言。則時長必須直至涅槃。所謂大機。則華嚴不休。小機則諸
【現代漢語翻譯】 現代漢語譯本 世界種（world-seed，世界的種子）。各個上下四方衡量，餘九十個世界種。這裡不計算重疊的數量，總共有一百一十個世界種，像天帝網（Indra's net，帝釋天的羅網）一樣分佈居住。這是正經所說的。大論（Mahāprajñāpāramitāśāstra，大智度論）說：『其次，三千大千世界（three-thousand-great-thousand world system）名為一個世界。它們同時生起，同時滅亡。像這樣，十方如恒河沙（Ganges river sands）一樣多的世界是一個佛世界（Buddha-field）。像這樣一個佛世界數量如恒河沙一樣多的世界是一個佛世界海（Buddha-field sea）。像這樣佛世界海的數量如十方恒河沙佛世界是佛世界種。像這樣世界種十方無量，這名為一個佛世界。』這些都是實報土（reward body land）的景象。大概是因為如來（Tathāgata）安坐于殊勝和低劣兩種應化身（Nirmāṇakāya，應身），施行頓教（sudden teaching）和漸教（gradual teaching）兩種教法，所以有了大的開始，也有小的開始。小的開始已經說了同居土（shared dwelling land）的依報（environmental rewards）和正報（karmic rewards），大的開始也談論實報身的國土。至於方便土（expedient land），是斷除通惑（common delusions）的人暫時居住的地方；寂光土（land of tranquil light）是斷除別惑（distinct delusions）的人最終證得的境界。既然認識了同居土和實報土，那麼方便土和寂光土就可以類推得知了。有些人看到內典（Buddhist scriptures）所說的無邊剎海（boundless Buddha-lands）以及十世劫波（ten eons），大多認為是荒誕的。卻不知道積累年可以成為億年，怎麼能說億年不能成為劫呢？積累土可以成為邦域，怎麼能說邦域不能成為世界呢？如來既然顯現圓滿報身（Saṃbhogakāya，報身），於是依據法界性（dharmadhātu nature）宣說《華嚴經》（Avataṃsaka Sūtra）。所談論的依報和正報，諸法雖然圓滿廣大，但從根機和教法的角度來看，難免兼顧權宜之計。所以諸位大師論述天臺宗（Tiantai school）的荊溪（Jingxi）判釋這部經，大概有四種：一、法界華嚴，是依據理體而說的；二、盡未來際華嚴，是依據實報土而談的；三、寂場華嚴，是依據小根機在三七日中未睹說法而分的；四、時長華嚴，人們多有不同的議論。卻不知道從化儀（teaching methods）的角度來說，時長華嚴只到《般若經》（Prajñāpāramitā Sūtra）所說的頓漸教法已經結束為止，以及化儀四教（four teachings of teaching methods）到此為止等文句就是這個意思。如果從入法界（entering the Dharma-realm）的角度來說，那麼時長必須直到涅槃（Nirvana），所謂大根機，那麼華嚴永不停止；小根機，那麼諸
【English Translation】 English version World-seed. Measuring each above, below, and in the four directions, there are ninety-some world-seeds. Not counting overlaps, there are a total of one hundred and ten world-seeds, distributed and residing like Indra's net. This is what the sutras say. The Mahāprajñāpāramitāśāstra says: 'Furthermore, a three-thousand-great-thousand world system is called one world. They arise and perish simultaneously. Like this, the worlds as numerous as the Ganges river sands in the ten directions are one Buddha-field. Such a Buddha-field, as numerous as the Ganges river sands, is a Buddha-field sea. Such a Buddha-field sea, as numerous as the Ganges river sands in the ten directions, is a Buddha-field seed. Such world-seeds, immeasurable in the ten directions, are called one Buddha-world.' These are all aspects of the reward body land. It is probably because the Tathāgata sits upon both the superior and inferior Nirmāṇakāya, implementing both the sudden teaching and the gradual teaching, that there is a great beginning and a small beginning. The small beginning has already spoken of the shared dwelling land's environmental and karmic rewards, and the great beginning also speaks of the reward body's land. As for the expedient land, it is a temporary residence for those who have cut off common delusions; the land of tranquil light is the ultimate realization for those who have cut off distinct delusions. Since one recognizes the shared dwelling land and the reward body land, then the expedient land and the land of tranquil light can be known by analogy. Some people see the boundless Buddha-lands and the ten eons spoken of in the Buddhist scriptures and mostly consider them absurd. They do not know that accumulating years can become billions of years, so how can one say that billions of years cannot become an eon? Accumulating soil can become a country, so how can one say that a country cannot become a world? Since the Tathāgata manifests the perfect Saṃbhogakāya, he then proclaims the Avataṃsaka Sūtra according to the dharmadhātu nature. The environmental and karmic rewards discussed, although all dharmas are perfect and vast, inevitably involve expedient measures from the perspective of the capacity of beings and the teachings. Therefore, the masters discuss the Tiantai school's Jingxi's interpretation of this sutra, roughly in four ways: first, the Dharma-realm Avataṃsaka, which is spoken of according to the principle; second, the Avataṃsaka throughout the future, which is discussed according to the reward body land; third, the Avataṃsaka in the place of enlightenment, which is divided according to the small capacity of beings who did not see the teaching in the three seven days; fourth, the Avataṃsaka of duration, about which people have many different opinions. They do not know that from the perspective of teaching methods, the Avataṃsaka of duration only goes as far as the end of the sudden and gradual teachings spoken of in the Prajñāpāramitā Sūtra, and the sentences such as the four teachings of teaching methods ending here are what this means. If one speaks from the perspective of entering the Dharma-realm, then the duration must be until Nirvana, so-called great capacity, then the Avataṃsaka never stops; small capacity, then all
教次第及鈍根菩薩三處入法界等文是也。劣應者。乃世尊所現百億化身。俯為藏通機見也。故法華經云。又以他日。于窗牖中。遙見子身。羸瘦憔悴。糞土塵坌。污穢不凈。即脫瓔珞。細軟上服。嚴飾之具。更著粗弊。垢膩之衣。塵土坌身。右手執持。除糞之器。狀有所畏。蓋緣一類機緣于頓無益。故不動寂場。而游鹿苑。說四諦．十二因緣．事六度等教。然小非究竟。故有方等彈斥。般若淘汰。自頓．漸二法既合於般若之後。非特所說之經不名華嚴。而名般若。而能說之主。亦不名舍那而名釋迦。蓋以不共般若共二乘說。故有茲施設耳(通名教共別圓名教不共般若名部共華嚴名部不共)。次說法華開前頓漸。會入非頓非漸。始暢如來出世本懷矣。故經云。始見我身。聞我所說。即皆信受。入如來慧。除先修習學小乘者。我今亦令得聞是經。入于佛慧。又復如來開顯之後。重說大涅槃者。有二義焉。一為未熟者更說四教。具談佛性。令具真常。入大涅槃。故名捃拾教。二為末代鈍根。于佛法中起斷滅見。夭傷慧命。亡失法身。設三種權。扶一圓實。故名扶律談常教。比以諸師堅執一說。謂只一悉達太子。金剛土臺成道。四種機緣所見各異。引荊溪云。皆以三藏如來而為境本。於色相上四見不同。殊不知茲乃漸中開四。
【現代漢語翻譯】 現代漢語譯本： 這是關於教義次第以及鈍根菩薩從三個方面進入法界等的文章。所謂的『劣應』，指的是世尊所示現的百億化身，是爲了適應藏教和通教根性的眾生。因此，《法華經》中說：『又在其他日子裡，（父親）在窗戶中遠遠地看見兒子，身體羸弱憔悴，身上沾滿了糞土塵埃，污穢不堪。』於是脫下瓔珞，換上柔軟華麗的上衣和裝飾品，改穿粗糙破舊、沾滿污垢的衣服，身上也沾滿塵土，右手拿著除糞的工具，樣子顯得很害怕。這大概是因為對於某一類根性的眾生來說，頓教沒有益處，所以（佛）沒有在寂滅道場說法，而是去了鹿野苑，宣說四諦、十二因緣、事六度等教法。然而，小乘並非究竟，所以有方等部的彈斥，般若部的淘汰。自從頓教和漸教這兩種法門在般若部之後結合，不僅所說的經典不叫《華嚴經》，而叫《般若經》，而且能說法的教主，也不叫毗盧遮那佛，而叫釋迦牟尼佛。這是因為不共般若與二乘人說，所以才有這樣的施設（通教、名教是共法，別教、圓教是不共法，般若部是共法，華嚴部是不共法）。 其次，在《法華經》中，開顯了之前的頓教和漸教，會歸於非頓非漸。開始暢說如來出世的本懷。所以經中說：『開始見到我的身體，聽到我所說的法，就都信受奉行，進入如來的智慧。』除了先前修習小乘的人，我現在也讓他們聽聞這部經，進入佛的智慧。 此外，如來在開顯之後，又重新宣說《大涅槃經》，有兩個意義：一是為尚未成熟的眾生，再次宣說四教，詳細談論佛性，使他們具備真常，進入大涅槃，所以叫做『捃拾教』。二是為末法時代鈍根的眾生，在佛法中產生斷滅見，夭折慧命，喪失法身，設定三種權巧方便，扶助一圓滿真實，所以叫做『扶律談常教』。相比之下，有些法師堅持一種說法，認為只有一個悉達多太子在金剛土臺上成道，四種根性的眾生所見各不相同。引用荊溪大師的話說：『都是以三藏如來作為境界的根本，在色相上四種見解不同。』殊不知這乃是漸教中開顯四教。
【English Translation】 English version: This is an article about the order of teachings and how Bodhisattvas of dull faculties enter the Dharmadhatu through three aspects. The so-called 'inferior response' refers to the hundreds of billions of manifested bodies of the World Honored One, appearing for the sake of beings with the capacity for the Tripitaka and Common teachings. Therefore, the Lotus Sutra says: 'Moreover, on another day, (the father) saw his son from afar through the window, his body emaciated and haggard, covered in dirt and dust, filthy and impure.' Thereupon, he took off his necklace, changed into soft, fine upper garments and ornaments, and instead put on coarse, worn-out, greasy clothes, covered his body with dust, and held a dung-removing tool in his right hand, appearing fearful. This is probably because the sudden teaching is of no benefit to a certain type of beings, so (the Buddha) did not preach in the place of stillness, but went to the Deer Park, and expounded the Four Noble Truths, the Twelve Links of Dependent Origination, the practice of the Six Paramitas, and other teachings. However, the Small Vehicle is not ultimate, so there was criticism from the Vaipulya teachings and elimination by the Prajna teachings. Since the two methods of sudden and gradual teachings were combined after the Prajna teachings, not only is the sutra spoken not called the Avatamsaka Sutra, but the Prajna Sutra, and the speaker is not called Vairocana Buddha, but Shakyamuni Buddha. This is because the uncommon Prajna is spoken with the Two Vehicles, so there is this arrangement (Common teachings and Name teachings are common, Distinct teachings and Perfect teachings are uncommon, Prajna teachings are common, Avatamsaka teachings are uncommon). Next, in the Lotus Sutra, the previous sudden and gradual teachings are revealed, converging into neither sudden nor gradual. It begins to fully express the original intention of the Tathagata's appearance in the world. Therefore, the sutra says: 'Beginning to see my body and hear what I say, they all believe and accept it, entering the wisdom of the Tathagata.' Except for those who have previously practiced the Small Vehicle, I now also let them hear this sutra and enter the Buddha's wisdom. Furthermore, after the Tathagata's revelation, he again expounds the Great Nirvana Sutra, with two meanings: one is to explain the Four Teachings again for those who are not yet mature, discussing Buddha-nature in detail, so that they possess true permanence and enter Great Nirvana, hence it is called the 'Gathering Teaching'. The second is for dull-witted beings in the Dharma-ending Age, who develop views of annihilation in the Buddhadharma, prematurely ending their wisdom-life and losing their Dharma-body, setting up three expedient means to support one perfect reality, hence it is called the 'Supporting the Vinaya and Discussing Permanence Teaching'. In comparison, some teachers insist on one view, believing that only one Siddhartha Gautama attained enlightenment on the Vajra Earth Platform, and the perceptions of beings of the four capacities are different. Quoting Jingxi's words: 'All take the Tripitaka Tathagata as the basis of the realm, with four different views on the form and appearance.' Little do they know that this is the revelation of the Four Teachings within the Gradual Teaching.
止在漸收耳。若夫化儀之四通收頓漸。則須分大小兩種八相。舍那．釋迦各為境本。方見如來一期施化儀式也。
弟子志
詩曰文王之德之純假以溢我。我其收之駿惠我。文王曾孫篤之又曰。子孫繩繩。萬民靡不承綿。過期之歷。孚忠厚之報。機關實在於此。故荊溪云。盡未來際。三世九世種熟脫三。是則唸唸三密。唸唸三九。唸唸三段。唸唸逆順。唸唸身土。一一不同。一一入實。又豈他所測耶。嘗鼎舉臠。撰弟子志。
如來鶴林既滅。法付聲聞。則唯迦葉。其付菩薩。則有文殊領受。言教則在阿難。故阿難與文殊在鐵圍山則結集大乘。與迦葉在石室則結集小乘。乃與優婆離結集毗尼。凡以生死海中。法為船筏。黑暗崖下。法是明燈。譬如良醫雖近。妙藥猶存。商主云亡。寄寶尚在。故凡為流通者。功莫與京嚴教主。或對曰。吾佛出世無數方便。普度含生。金口宣揚。五十年之正教。阿難結集三百會之真詮。梵僧白馬以駝來。聖主置場而翻譯。萬億天龍之護衛。十方國土以流通。或初翻而地涌靈泉。或重譯而天降甘露。或誦之成功也口中蓮出。或講之悟物也天上華飛。或宣一偈地獄為之空。或念首題眾災為之息。寫在空中而雨治不濕。閟于匣內而火𦦨不灰。噫。翻譯．讀誦．書寫．講說。其明效
【現代漢語翻譯】 現代漢語譯本： 止的含義在於逐漸收斂。至於化儀的四種方式，即頓、漸、收、通，則需要區分大小兩種八相成道。舍那佛（Vairocana，報身佛）和釋迦牟尼佛（Sakyamuni，應身佛）各自作為境界的根本。這樣才能看到如來一期教化的儀式。
弟子立志
《詩經》說：『文王的德行純正美好，足以澤被我，我將繼承併發揚他的美德。』文王的曾孫繼承了他的美德，又說：『子孫連綿不絕，萬民沒有不承受他的恩澤的。』經過漫長的歲月，人們都信服忠厚的回報。其中的奧妙就在於此。所以荊溪湛然大師說：『窮盡未來際，三世九世眾生，種下善根，成熟，解脫，都在其中。』這就是說，唸唸之間都是身、口、意三密相應，唸唸之間都是三世九世因果相續，唸唸之間都是三段（過去、現在、未來）相連，唸唸之間都是逆行和順行交替，唸唸之間都是自身和國土相互影響，一一不同，一一契入實相。又豈是其他人所能測度的呢？就像品嚐鼎中的美味，只要嘗一塊肉就能知道整個鼎的味道。因此撰寫這篇弟子志。
如來在鶴林圓寂后，佛法付囑給聲聞弟子，其中唯有迦葉尊者（Kasyapa）得到付囑。如果付囑給菩薩，則有文殊菩薩（Manjusri）領受。言教方面則由阿難尊者（Ananda）負責。所以阿難尊者和文殊菩薩在鐵圍山結集大乘經典，與迦葉尊者在石室結集小乘經典，又與優婆離尊者（Upali）結集毗尼（戒律）。總而言之，在生死苦海中，佛法是船筏；在黑暗的懸崖下，佛法是明燈。譬如良醫雖然離去，但妙藥仍然存在；商主雖然去世，但寶物仍然寄存在世。所以凡是流通佛法的人，功德沒有超過京嚴教主的。或者有人會說：『我佛出世，有無數方便法門，普遍度化眾生。金口宣揚了五十年的正教，阿難尊者結集了三百次的真詮。梵僧用白馬馱來佛經，聖明的君主設定場所進行翻譯。萬億天龍護衛佛法，十方國土流通佛法。』或者初次翻譯時，大地涌出靈泉；或者重新翻譯時，天空降下甘露；或者誦經成功，口中生出蓮花；或者講經開悟，天上散落鮮花；或者宣講一句偈語，地獄因此空曠；或者唸誦經題，各種災難因此平息。寫在空中，雨水淋不濕；藏在匣子里，火焰燒不毀。唉！翻譯、讀誦、書寫、講說佛經，其明顯的效果……
【English Translation】 English version: The meaning of 'stop' lies in gradual contraction. As for the four modes of transformation rituals—sudden, gradual, contractive, and comprehensive—it is necessary to distinguish between the two types of Eight Aspects of Enlightenment, major and minor. Vairocana (the Sambhogakaya Buddha) and Sakyamuni (the Nirmanakaya Buddha) each serve as the fundamental basis of the realm. Only then can one see the complete cycle of the Tathagata's teaching rituals.
The Disciple's Aspiration
The Book of Poetry says, 'The virtue of King Wen is pure and excellent, sufficient to overflow and benefit me. I will inherit and promote his virtue.' The great-grandson of King Wen inherited his virtue and also said, 'Descendants will be continuous, and all people will receive his grace.' After a long period, people believe in the rewards of loyalty and sincerity. The mystery lies in this. Therefore, Great Master Jingxi Zhanran said, 'Exhausting the future, sentient beings of the three periods and nine realms plant good roots, mature, and attain liberation within it.' This means that every thought is in accord with the three mysteries of body, speech, and mind; every thought is the continuous cycle of cause and effect of the three periods and nine realms; every thought is connected to the three segments (past, present, and future); every thought is the alternation of reverse and forward movements; every thought is the mutual influence of oneself and the land, each different, each entering reality. How can others fathom this? Like tasting a piece of meat from a cauldron, one can know the taste of the entire cauldron. Therefore, I write this Disciple's Aspiration.
After the Tathagata passed away in the Crane Grove, the Dharma was entrusted to the Sravaka disciples, among whom only Venerable Kasyapa (Mahakasyapa) received the entrustment. If entrusted to Bodhisattvas, then Manjusri (Manjusri Bodhisattva) received it. Ananda (Ananda) was responsible for the teachings. Therefore, Venerable Ananda and Manjusri Bodhisattva compiled the Mahayana sutras in the Iron Ring Mountains, and with Venerable Kasyapa, they compiled the Hinayana sutras in the Stone Chamber, and with Upali (Upali), they compiled the Vinaya (precepts). In short, in the sea of birth and death, the Dharma is a raft; under the dark cliff, the Dharma is a bright lamp. Just as a good doctor has departed, but the wonderful medicine still exists; the merchant leader has passed away, but the treasures are still deposited in the world. Therefore, those who circulate the Dharma, their merits do not exceed the Lord of Jingyan. Or someone might say, 'My Buddha appeared in the world with countless expedient methods to universally liberate sentient beings. The golden mouth proclaimed the correct teachings for fifty years, and Venerable Ananda compiled the true interpretations in three hundred assemblies. The Sanskrit monks brought the scriptures on white horses, and the wise rulers set up places for translation. Hundreds of millions of dragons protect the Dharma, and the Dharma circulates in the ten directions.' Or when first translated, spiritual springs gushed from the earth; or when retranslated, sweet dew descended from the sky; or when reciting the scriptures successfully, lotuses emerged from the mouth; or when explaining the scriptures, flowers scattered from the sky; or when proclaiming a single verse, hell became empty; or when reciting the title of the sutra, various disasters ceased. Written in the air, the rain does not wet it; hidden in a box, the fire does not burn it. Alas! Translating, reciting, writing, and explaining the scriptures, their obvious effects...
大驗尚如此。況復解而能行。行而能至者乎。又結集之後。有諸惡王出世。破毀佛法。則三藏金言必多放失。猶此土經傳遭秦火之酷也。故華嚴大經必假龍樹入海強記。而出世方得聞。則其餘貝多或存或沒。可類推矣。迦葉之後二十四傳。至於師子。皆如來金口懸記。謂之金口祖承。據涅槃經。佛以聲光召眾高會雙林。迦葉為定所持。阿難為魔所罥。以故二士不來。世尊將入涅槃。乃云。我宣正法眼藏。分付摩訶迦葉。良以迦葉頭陀第一。能為四眾而作依止。可以匡持法藏。立為初祖。良由於此。然諸祖傳法。其生緣入滅。付法藏傳既不明載。難為鑿空撰出。獨馬鳴．龍樹二大士。既各造論弘法。又有本傳可考。所以其道東傳。為橫出天臺。九祖謂之今師祖承。故唐柳子厚舉龍安海公。斥晚學皆誣禪以亂其教。其道遂隱。乃太息而言曰。嗚呼。吾將合焉。馬鳴．龍樹之道也。信哉斯言。實萬世學佛者之指南矣。自西天諸祖。預承佛記。位在四依。雖內弘大道。而外為小像。良以菩薩形服無準。聲聞威儀有度。故大雄既沒。欲化導易行。必為此像者。以四果是真福田故也。故二十四人。多言果證。然亦隨機利見。未必盡同。故有四依有四果。啇那鞠多等四依為四果像也。馬鳴．龍樹等四依為四依像也(破見思稱比丘。破
【現代漢語翻譯】 大驗（大的驗證）尚且如此，更何況是理解並且能夠實踐，實踐並且能夠達到的呢？而且在結集（佛教經典彙編）之後，有許多邪惡的國王出現於世，破壞佛法，那麼三藏（佛教經典的總稱）中的金玉良言必定會大量散失，就像我們這裡的經書典籍遭遇秦朝焚書的災難一樣。所以《華嚴經》（Avatamsaka Sutra）這樣的大經，必須藉助龍樹（Nagarjuna，佛教哲學家）入海強行記憶，才能在世間流傳。那麼其他的貝葉經（寫在貝多羅樹葉上的經書）有的儲存下來，有的遺失，可以依此類推了。迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一）之後二十四代，到了師子（Simha），都是如來金口懸記的，稱之為金口祖承。根據《涅槃經》（Nirvana Sutra），佛陀用聲光召集大眾在雙林（娑羅雙樹林）高會，迦葉被禪定所持，阿難（Ānanda，釋迦牟尼十大弟子之一）被邪魔所困，因此這二位沒有前來。世尊將要進入涅槃（Nirvana），於是說：『我宣講正法眼藏（Dharma-cakṣus），交付給摩訶迦葉（Mahākāśyapa）。』這是因為迦葉頭陀（苦行）第一，能夠為四眾（比丘、比丘尼、優婆塞、優婆夷）作依止，可以匡扶保持法藏，所以立他為初祖。確實是因為這個原因。然而各位祖師傳法，他們的生平經歷和入滅情況，《付法藏傳》（Record of the Transmission of the Dharma Treasury）中沒有明確記載，難以憑空撰寫。只有馬鳴（Aśvaghoṣa，佛教詩人、哲學家）和龍樹（Nāgārjuna）這兩位大士，既各自著書立論弘揚佛法，又有本傳可以考證，所以他們的道統東傳，橫空出世，成為天臺宗（Tiantai school）。天臺宗的九祖稱之為今師祖承。所以唐朝的柳宗元（Liu Zongyuan）推舉龍安海公，斥責後來的學人都是用虛假的禪來擾亂佛教。他們的道統於是隱沒了，於是嘆息說：『唉，我將要歸於何處呢？歸於馬鳴、龍樹的道統啊！』這話真是可信啊，實在是萬世學佛者的指南。從西天（印度）的各位祖師，預先承受佛的授記，位列四依（依法、依義、依了義、依智），雖然內在弘揚大道，而外在示現小乘的形象，這是因為菩薩的形貌服飾沒有定準，而聲聞（Śrāvaka，小乘佛教修行者）的威儀有規範。所以大雄（釋迦牟尼佛）涅槃之後，想要教化引導更容易實行，必定要示現這種形象。因為證得四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）才是真正的福田。所以二十四位祖師，大多談論果位的證悟，然而也是隨機應變，未必完全相同。所以有四依的形象，也有四果的形象。如商那鞠多（Śāṇavāsa）等四依是四果的形象，馬鳴、龍樹等四依是四依的形象。（破除見思惑的稱為比丘，破 除
【English Translation】 Even great validations are like this. How much more so for those who understand and can practice, practice and can attain? Moreover, after the compilation of the scriptures, there will be evil kings who appear in the world and destroy the Buddha Dharma. Then the golden words of the Tripiṭaka (the three baskets of Buddhist scriptures) will surely be lost in large quantities, just like the scriptures and records here suffered the calamity of the Qin Dynasty's burning of books. Therefore, the great Avatamsaka Sutra must rely on Nāgārjuna (Buddhist philosopher) entering the sea to forcefully memorize it, and then it can be heard in the world. Then the other palm-leaf manuscripts, some preserved and some lost, can be inferred by analogy. After Mahākāśyapa (one of the ten great disciples of Shakyamuni) twenty-four generations later, to Simha, all were predicted by the golden mouth of the Tathagata (Buddha), called the Golden Mouth Ancestral Succession. According to the Nirvana Sutra, the Buddha used sound and light to summon the masses to a high gathering in the Twin Sala Tree Forest. Mahākāśyapa was held by Samadhi (meditative consciousness), and Ānanda (one of the ten great disciples of Shakyamuni) was trapped by demons, so these two did not come. The World Honored One was about to enter Nirvana, so he said: 'I proclaim the Dharma-cakṣus (Treasury of the Eye of the True Dharma), and entrust it to Mahākāśyapa.' This is because Mahākāśyapa is the foremost in Dhuta (ascetic practices), able to be a refuge for the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), and can uphold and maintain the Dharma Treasury, so he is established as the first patriarch. It is indeed for this reason. However, the transmission of the Dharma by the various patriarchs, their life experiences and entry into Nirvana, are not clearly recorded in the Record of the Transmission of the Dharma Treasury, and it is difficult to fabricate them out of thin air. Only the two great scholars, Aśvaghoṣa (Buddhist poet, philosopher) and Nāgārjuna, each wrote treatises to promote the Dharma, and there are authentic biographies to examine, so their doctrines were transmitted eastward, emerging out of nowhere, becoming the Tiantai school. The ninth patriarch of the Tiantai school is called the Contemporary Teacher Ancestral Succession. Therefore, Liu Zongyuan of the Tang Dynasty promoted Long'an Haigong, and criticized later scholars for using false Chan (Zen) to disturb Buddhism. Their doctrines then became hidden, and he sighed and said: 'Alas, where shall I return? Return to the doctrines of Aśvaghoṣa and Nāgārjuna!' These words are truly credible, and are indeed a guide for Buddhists of all ages. From the patriarchs of the Western Heaven (India), who received the Buddha's prediction in advance, and were ranked among the Four Reliances (relying on the Law, relying on the meaning, relying on the definitive meaning, relying on wisdom), although they internally promoted the Great Vehicle, they externally manifested the image of the Hinayana (Small Vehicle), because the appearance and clothing of Bodhisattvas have no fixed standard, while the demeanor of Śrāvakas (Hinayana practitioners) has norms. Therefore, after the Great Hero (Shakyamuni Buddha) entered Nirvana, if one wants to teach and guide more easily, one must manifest this image. Because attaining the Four Fruits (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat) is the true field of merit. Therefore, the twenty-four patriarchs mostly talk about the realization of the fruit positions, but it is also adaptable to circumstances, and not necessarily completely the same. Therefore, there are images of the Four Reliances, and there are images of the Four Fruits. For example, Śāṇavāsa and other Four Reliances are images of the Four Fruits, and Aśvaghoṣa and Nāgārjuna and other Four Reliances are images of the Four Reliances. (Those who break through the delusions of views and thoughts are called Bhikshus, breaking through
無明稱菩薩)。故涅槃經有四種人能護正法。為世所依。即四果人也。初依示小乘內凡像。二依初果。三依二三果。四依四果。約其內證。則大菩薩。若以始終圓義明之。初依是觀行相似。人未破無明故。二依十住。三依行向。四依十地。依者憑也。于佛滅后。憑此四人。為人天依止。取解故也。蓋群生昏寢。長夜冥冥。先覺警世。慧日赫赫。故西域記明四日照世。東有馬鳴。南有提婆。西有龍猛。北有童授。或通宗乎眾典。或別釋於一經。既分照於四方。乃俱破于群翳。然若據如來正付法處。須依妙經。本跡二門。開顯已竟。乃稱揚初品因果功德。及贊毀罪福。然後現十種神力。摩畟塞虛空。諸菩薩頂囑耳。流通法華。為令其人得佛慧故。故此之付法。非特橫被十方。亦及豎窮三土。若乃付迦葉等。特為同居閻浮提內。住持三寶設耳。所以不在靈山會上而在雙林者。以涅槃追說四教故也。複次文殊．阿難結集之後。其大乘經律多是深位菩薩弘傳。罕有異執。惟聲聞之眾。各隨所解。遂起偏計。於三藏中毗尼尤甚。初畢缽羅窟結集之時。既以窟內．窟外為上座．大眾二部(內上座部迦葉為祖。姑集三藏。外大眾部婆師婆為祖。結集五藏。名為結集。二部共一千眾)。是后迦葉等五弟子。次第任持。各二十載。無有支別
【現代漢語翻譯】 現代漢語譯本： （無明被稱為菩薩）。所以《涅槃經》中有四種人能夠護持正法，為世人所依靠，即四果阿羅漢。第一種依靠是示現小乘內凡之像的人。第二種依靠是初果阿羅漢。第三種依靠是二果和三果阿羅漢。第四種依靠是四果阿羅漢。從他們內在的證悟來說，則是大菩薩。如果用始終圓滿的意義來闡明，第一種依靠是觀行相似位的人，因為他們還沒有破除無明。第二種依靠是十住位的菩薩。第三種依靠是十行、十回向位的菩薩。第四種依靠是十地位的菩薩。『依』是憑藉的意思。在佛陀滅度后，憑藉這四種人，作為人天大眾的依靠和歸宿，以求得解脫。因為眾生昏昧沉睡，長夜漫漫，先覺者警醒世人，智慧之日光芒萬丈。所以《西域記》中說明有四大太陽照耀世間：東方有馬鳴（Aśvaghoṣa），南方有提婆（Āryadeva），西方有龍猛（Nāgārjuna），北方有童授（Kumāralabdha）。他們或者通曉各宗各派的經典，或者分別解釋某一部經典。他們既分別照耀四方，又共同破除眾生的種種迷惑。然而，如果根據如來真正付囑正法之處，必須依靠《妙法蓮華經》。本門和跡門兩種開顯已經完畢，於是稱揚初品的因果功德，以及讚歎修行善業的福報和懺悔罪業的功德，然後顯現十種神通力，用手摩菩薩的頭頂，囑託他們流通《法華經》，爲了使這些人能夠得到佛的智慧。所以，這次付囑正法，不僅僅是橫向地普及到十方世界，也包括縱向地窮盡過去、現在、未來三世。至於付囑給迦葉（Kāśyapa）等人，只是爲了在同居的閻浮提（Jambudvīpa）內，住持三寶而設立的。所以不在靈山會上，而在雙林樹下，是因為《涅槃經》追述了四教的緣故。再次，文殊（Mañjuśrī）、阿難（Ānanda）結集經典之後，其大乘經律大多是深位菩薩弘揚傳佈，很少有不同的見解。只有聲聞（Śrāvaka）之眾，各自隨著自己的理解，於是產生了片面的計較。在三藏之中，尤其以毗尼（Vinaya，律藏）最為嚴重。當初在畢缽羅窟（Pippala Cave）結集經典的時候，就以窟內和窟外分為上座部（Sthavira）和大眾部（Mahāsaṃghika）兩部（窟內的上座部以迦葉為祖師，姑且結集三藏；窟外的大眾部以婆師婆（Vaśpa）為祖師，結集五藏，名為結集。兩部共有一千人）。此後，迦葉等五位弟子，依次擔任住持，各二十年，沒有分支別派。
【English Translation】 English version: ('No-wisdom' is called Bodhisattva). Therefore, the Nirvana Sutra states that there are four types of people who can protect the Dharma and be relied upon by the world, namely the four Arhats. The first reliance is on those who manifest the appearance of an ordinary person within the Small Vehicle. The second reliance is on the Sotāpanna (stream-enterer). The third reliance is on the Sakadāgāmin (once-returner) and Anāgāmin (non-returner). The fourth reliance is on the Arhat (fully liberated being). In terms of their inner realization, they are great Bodhisattvas. If explained in terms of the complete meaning from beginning to end, the first reliance is on those in the stage of similar contemplation, because they have not yet broken through ignorance. The second reliance is on the Bodhisattvas of the Ten Abodes. The third reliance is on the Bodhisattvas of the Ten Practices and Ten Dedications. The fourth reliance is on the Bodhisattvas of the Ten Grounds. 'Reliance' means to depend on. After the Buddha's Parinirvana, these four types of people are relied upon by humans and Devas (gods) as a refuge, seeking liberation. Because sentient beings are drowsy and asleep in the long, dark night, the enlightened ones awaken the world, and the sun of wisdom shines brightly. Therefore, the Records of the Western Regions states that there are four suns illuminating the world: in the east is Aśvaghoṣa (馬鳴), in the south is Āryadeva (提婆), in the west is Nāgārjuna (龍猛), and in the north is Kumāralabdha (童授). They either understand all the doctrines of various schools or separately explain one particular Sutra. They illuminate the four directions and together break through the darkness of sentient beings. However, according to the place where the Tathagata (如來) truly entrusted the Dharma, one must rely on the Wonderful Dharma Lotus Sutra. The opening and revealing of the Original Gate and the Traces Gate have already been completed, and then the causes, effects, merits, and virtues of the initial chapter are praised, as well as the merits of praising good deeds and repenting of sins. Then, the ten supernatural powers are manifested, and the heads of the Bodhisattvas are rubbed, entrusting them to propagate the Lotus Sutra, so that these people can attain the wisdom of the Buddha. Therefore, this entrustment of the Dharma not only extends horizontally to the ten directions but also vertically exhausts the three periods of time (past, present, and future). As for entrusting it to Kāśyapa (迦葉) and others, it was specifically established to uphold the Three Jewels within the Jambudvīpa (閻浮提) where we reside. The reason it was not at the assembly on Vulture Peak (靈山) but under the twin Sala trees (雙林) is because the Nirvana Sutra retrospectively discusses the Four Teachings. Furthermore, after Mañjuśrī (文殊) and Ānanda (阿難) compiled the scriptures, most of the Mahayana Sutras and Vinayas were propagated by Bodhisattvas of deep attainment, and there were few different views. Only the Śrāvakas (聲聞) followed their own understanding, which led to biased views. Among the Three Pitakas (三藏), the Vinaya (毗尼) was the most serious. When the scriptures were first compiled in the Pippala Cave (畢缽羅窟), the assembly was divided into the Sthavira (上座部) and the Mahāsaṃghika (大眾部) (the Sthavira within the cave took Kāśyapa as their patriarch and tentatively compiled the Three Pitakas; the Mahāsaṃghika outside the cave took Vaśpa (婆師婆) as their patriarch and compiled the Five Pitakas, which was called compilation. The two groups had a total of one thousand people). After that, Kāśyapa and his five disciples successively held the position of abbot for twenty years each, without any branches or sects.
(豎五師)。蓋其體權達道。不相是非。通奉優婆離所誦滿八十遍。只號僧祇律也。先是如來住迦蘭陀林。與阿難入城乞食。路逢二童子聚沙以戲。其長曰。德勝掬沙為麨。奉獻世尊。其次曰。無勝合掌隨喜。時德勝施土已。即發願云。使我將來蓋於天地。佛為德勝。授記我滅百年之後。當獲轉輪聖王。福田之一。于華氏城作正法王。號曰阿育。分我舍利。而作八萬四千寶塔。饒益眾生。洎百年後。果得為王。威被海隅。勢侔鐵輪。在位苛虐法僧佛經。造諸獄具。遭其憲網。悉皆酷治。乃至焚蕩經籍。斥逐賢聖。遇得道者。以神力化之。遂革乃過。又逢鞠多以因果啟迪。廣說獻土之因。及如來懸記。興建浮圖之事。重省增懼。追思補復。於是遠會應真五百大眾于王舍城中重集三藏。不謂鞠多出五弟子。乃于律藏各恣心見。不解均融。遂離僧祇。為五部焉(同世五師。亦謂橫五師結集。共五百眾)。蓋由如來善應物機。或隨人．隨根．隨時．隨國。依之修學。莫不悟道。故大集經云。如是五部。雖各別異。而不妨諸佛法界。及大涅槃。此五者雖採集不同。然亦同一說戒羯磨。猶未判然成異也。止因長老大天(執大眾部)倚王者之力。于雞園寺(白月晦日)說偈鼓眾(龍象邊鄙二眾)。別行布薩。由此諍競不已。上座部(
【現代漢語翻譯】 現代漢語譯本 (豎五師)。大概他們的理論體系能夠靈活地通達真理，不執著于區分是非，完全遵循優婆離（Upali, 佛陀十大弟子之一，持戒第一）所背誦的完整的八十遍律藏，只稱之為《僧祇律》。 起初，如來佛祖住在迦蘭陀林（Kalandaka Venuvana），與阿難（Ananda, 佛陀十大弟子之一，多聞第一）進城乞食。路上遇到兩個孩童堆沙嬉戲。其中年長的名叫德勝（De Sheng），他捧起沙土做成米糕，奉獻給世尊。另一個名叫無勝（Wu Sheng），合掌隨喜讚歎。 當時德勝獻上沙土后，就發願說：『愿我將來能夠覆蓋天地。』佛陀為德勝授記說：『我滅度百年之後，你將獲得轉輪聖王（Chakravartin）的果報，這是你佈施福田的善報之一。你將在華氏城（Pataliputra）成為正法之王，名為阿育（Ashoka）。你會分我的舍利，建造八萬四千座寶塔，饒益眾生。』 等到百年之後，德勝果然成為國王，威望覆蓋海角天邊，勢力如同鐵輪一般強大。他在位時嚴苛暴虐，迫害僧侶，焚燒佛經，製造各種地獄刑具。凡是觸犯他法令的人，都受到殘酷的懲治，甚至焚燒經書，驅逐賢聖。 後來遇到一位得道之人，用神通感化了他，於是阿育王改正了自己的過錯。又遇到鞠多（Gupta），用因果報應的道理啓發他，詳細講述了當年獻土的因緣，以及如來佛祖的預言，興建佛塔的事情。阿育王再次反省，感到恐懼，於是追思補救。 於是他從遠處召集了五百位證得阿羅漢果的大眾，在王舍城（Rajagriha）中重新集結三藏（Tripitaka）。沒想到鞠多門下出了五個弟子，他們對於律藏各自按照自己的心意理解，不能融會貫通，於是脫離僧祇，形成了五個部派（這五個部派的導師被稱為『同世五師』，也稱為『橫五師結集』，共有五百人）。 大概是因為如來佛祖善於應和事物的機緣，或者隨著不同的人、根基、時節、國家，依據這些來修行學習，沒有不能悟道的。所以《大集經》（Mahasamgraha Sutra）中說：『這五個部派，雖然各有不同，但是不妨礙諸佛的法界，以及大涅槃。』這五個部派雖然採集的內容不同，但是也同樣遵守統一的說戒羯磨（Pratimoksha karma），還沒有完全形成差異。只是因為長老大天（Mahadeva）（執掌大眾部（Mahasamghika））倚仗國王的勢力，在雞園寺（Kukkutarama）（白月晦日）說偈鼓動大眾（龍象邊鄙二眾），另外舉行布薩（Posadha）。由此爭論不已，上座部（Sthavira nikaya）...
【English Translation】 English version (Shu Wu Shi). It is said that their system of thought is able to flexibly reach the truth, not clinging to distinguishing right from wrong, and completely following the complete eighty recitations of the Vinaya recited by Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts), only called the 'Sanghika Vinaya'. Initially, the Tathagata Buddha lived in Kalandaka Venuvana, and entered the city with Ananda (one of the ten great disciples of the Buddha, foremost in hearing) to beg for food. On the road, they encountered two children playing with sand. The elder one, named De Sheng, scooped up sand and made it into rice cakes, offering it to the World Honored One. The other one, named Wu Sheng, put his palms together and rejoiced in praise. At that time, after De Sheng offered the sand, he made a vow saying: 'May I be able to cover the heavens and the earth in the future.' The Buddha prophesied for De Sheng, saying: 'A hundred years after my Nirvana, you will obtain the fruit of a Chakravartin (Wheel-Turning King), this is one of the merits of your offering of the field of blessings. You will become the King of the Righteous Dharma in Pataliputra, named Ashoka. You will divide my relics and build eighty-four thousand precious pagodas, benefiting all sentient beings.' After a hundred years, De Sheng indeed became the king, his prestige covering the corners of the sea, and his power as strong as an iron wheel. When he was in power, he was strict and tyrannical, persecuting monks, burning Buddhist scriptures, and making various hellish instruments of torture. Anyone who violated his laws was subjected to cruel punishment, even burning scriptures and expelling the virtuous and holy. Later, he encountered an enlightened person who transformed him with supernatural powers, so King Ashoka corrected his mistakes. He also encountered Gupta, who enlightened him with the principles of cause and effect, explaining in detail the cause of offering sand in the past, and the prophecy of the Tathagata Buddha, and the matter of building pagodas. King Ashoka reflected again, felt fear, and then pursued and remedied. So he summoned five hundred Arhats from afar, and reassembled the Tripitaka in Rajagriha. Unexpectedly, five disciples emerged from Gupta's disciples, and they each understood the Vinaya according to their own minds, unable to integrate and understand, so they separated from the Sanghika and formed five schools (the teachers of these five schools are called 'Five Teachers of the Same Age', also known as 'Horizontal Five Teachers Compilation', with a total of five hundred people). Probably because the Tathagata Buddha is good at responding to the opportunities of things, or according to different people, foundations, seasons, and countries, based on these to practice and learn, there is no one who cannot attain enlightenment. Therefore, the Mahasamgraha Sutra says: 'These five schools, although different, do not hinder the Dharma Realm of all Buddhas, and the Great Nirvana.' Although the contents collected by these five schools are different, they also abide by the unified Pratimoksha karma, and have not yet completely formed differences. It was only because Elder Mahadeva (in charge of the Mahasamghika) relied on the power of the king, and in Kukkutarama (on the last day of the white month) said verses to encourage the masses (the two groups of dragons and elephants on the border), and held Posadha separately. From this, the argument continued, and the Sthavira nikaya...
大德．多聞二眾屬)不與相通。始乃破律為二部。二部派流有蕩不返。迨數百年。子孫繁衍。展轉異執為十八部。乃至五百部焉。哀哉化醇為醨。大義於是乖矣。析金爭㲲飲河。於是分矣。故諸部云。如是契經。我部不誦。而於自部。皆至於解脫者也。雖如來在世。為機不等。制立五名。乃是預表滅度之後。心有諸部分張。然其實如來教主。是一共誰。爭競而得分之。雖佛付法上首等。亦有五弟子。皆是相承。異世傳道化物。彼遺教三昧經稱。羅旬比丘以福薄故。乞食空還。佛使眾僧分伴為五。其所著衣亦五色有異。令羅旬更互著之。日隨一部中行。遂得飲食。茲乃如來在世。暗以五色之衣。用彰五部之相耳。非實各分五部也。至於毗曇小乘一藏。雖佛曾為諸弟子說。然散在眾經。初無別部。即大小乘十二部經之一也。洎乎迦葉．阿難重集之後。或十支宏闡。或千部郁興。乃至有宗經而造者。有釋經而造者。皆是四依菩薩。發明大小兩乘。俾如來一代所說之經。各有歸宿而已。所以立三藏之名者。蓋以佛所說論。與佛世弟子及滅后弟子所造之論。足彼經律。各能含出世大義。以成寶藏之三也。北山錄云。論通弟子造以能合離真俗。舒蓄名理。壺奧在殼。風味淵派。法義之所由生。故皆得謂之摩怛哩迦(此云本母。能生
智慧如母生子)。矯伏擒縱。啟塞關。激發斯爾。的施有餘勇。外道異黨莫余敢侮。故皆謂之優波提舍(此云論議)。法謂所對慧則向觀向則克滅觀則克聖。故皆謂之阿毗達磨(此云無對)。佛昔一時有言曰彼此。中間而入于定。諸大弟子各以已解競宣聖意。或以生死為此。涅槃為彼。道為中間。或以眼根為此。色境為彼。識是中間。如是乃有五百言不相與。志不相奪。暨大聖起定。舍利弗等謄情稽疑。佛言。我說觸為此。集為彼。受為中間。爾曹雖非我意。然皆為滅苦之因。並應受持。不宜忘失。故佛日未亡。舍利弗造異門足論。目連造法蘊足論迦多演那造施設足論。玉毫既晦。提婆設磨造識身足論。世友造品類足論戒身足論。迦多演尼造發智論。凡七論。奮揚才藻。控越風猷。旁求聖意。左弼神化。其大窮天地。細考鄰虛。三傳四詩。各金玉其音也。複次如來高會鷲峰。開顯一化之後。皆欲令一切眾生俱住大乘。故方便品云。我此九部法。隨順眾生說。入大乘為本。以故說是經。又云。佛自住大乘。如其所得法。定慧力莊嚴。以此度眾生。自證無上道。大乘平等法。若以小乘化。乃至於一人。我則墮慳貪。此事為不可。又云。若我弟子自謂阿羅漢．辟支佛者。不聞．不知諸佛如來但教化菩薩事。此非佛弟子。非阿
【現代漢語翻譯】 現代漢語譯本 智慧就像母親生育孩子一樣（智慧如母生子）。調伏、制服、擒拿、放縱，開啟、閉合關鍵，激發他們的能力（矯伏擒縱。啟塞關。激發斯爾）。的施有剩餘的勇氣，外道和不同的黨派沒有人敢於侮辱他們（的施有餘勇。外道異黨莫余敢侮）。所以大家都稱之為優波提舍（Upadesa，此云論議，意為論議）。法是指所對治的，慧則指向觀照，指向觀照就能克服消滅，觀照就能成就聖果（法謂所對慧則向觀向則克滅觀則克聖）。所以大家都稱之為阿毗達磨（Abhidharma，此云無對，意為無對）。 佛陀過去曾經說過：『彼此』，然後進入禪定。各位大弟子各自用自己的理解來宣揚佛陀的聖意。有人認為生死是『此』，涅槃是『彼』，道是『中間』；有人認為眼根是『此』，色境是『彼』，識是『中間』。像這樣有五百種說法互不相同，但志向沒有互相爭奪。等到佛陀從禪定中出來，舍利弗（Sariputra）等人詳細詢問並消除疑惑。佛陀說：『我說觸是『此』，集是『彼』，受是『中間』。你們的說法雖然不是我的本意，但都是滅苦的原因，都應該接受並保持，不應該忘記。』所以佛陀還在世的時候，舍利弗造了《異門足論》，目連（Maudgalyayana）造了《法蘊足論》，迦多衍那（Katyayaniputra）造了《施設足論》。佛陀涅槃后，提婆設磨（Devasarma）造了《識身足論》，世友（Vasumitra）造了《品類足論》和《戒身足論》，迦多衍尼（Katyayani）造了《發智論》。總共有七部論著，奮發才華，超越風範，廣泛尋求佛陀的聖意，輔助佛陀的神化。其廣博可以窮盡天地，其精細可以考察鄰近的虛空。這七部論著就像《三傳》和《四詩》一樣，各自具有金玉般的聲音。 再次，如來在高會於鷲峰山（Gridhrakuta），開顯一化之後，都希望讓一切眾生都安住于大乘。所以《方便品》中說：『我這九部法，隨順眾生而說，以入大乘為根本。』因此說了這部經。又說：『佛陀自己安住于大乘，按照他所證得的法，用禪定和智慧的力量來莊嚴自己，用這個來度化眾生。』自己證悟無上道，大乘是平等的法，如果用小乘來教化，乃至只有一個人，我就是吝嗇貪婪，這件事是不可以的。』又說：『如果我的弟子自認為是阿羅漢（Arhat）、辟支佛（Pratyekabuddha），卻不聽聞、不知道諸佛如來只是教化菩薩的事情，那麼這些人就不是佛的弟子，也不是阿。
【English Translation】 English version Wisdom is like a mother giving birth to a child (Wisdom is like a mother giving birth to a child). Subduing, capturing, seizing, and releasing, opening and closing the key points, stimulating their abilities (Correcting, subduing, capturing, releasing. Opening and closing the key points. Stimulating them). They have more than enough courage, and no heretics or different parties dare to insult them (They have more than enough courage. No heretics or different parties dare to insult them). Therefore, everyone calls them Upadesa (Upadesa, meaning 'treatise'). Dharma refers to what is to be treated, and wisdom points to contemplation. Contemplation can overcome and eliminate, and contemplation can achieve sainthood (Dharma refers to what is to be treated, and wisdom points to contemplation. Contemplation can overcome and eliminate, and contemplation can achieve sainthood). Therefore, everyone calls it Abhidharma (Abhidharma, meaning 'without opposite'). The Buddha once said: 'This and that,' and then entered into meditation. Each of the great disciples used their own understanding to proclaim the Buddha's holy meaning. Some considered birth and death to be 'this,' Nirvana to be 'that,' and the path to be 'the middle'; others considered the eye-faculty to be 'this,' the object of color to be 'that,' and consciousness to be 'the middle.' In this way, there were five hundred different statements that did not agree with each other, but their aspirations did not compete with each other. When the Buddha emerged from meditation, Sariputra and others inquired in detail and eliminated their doubts. The Buddha said: 'I say that contact is 'this,' accumulation is 'that,' and feeling is 'the middle.' Although your statements are not my original intention, they are all causes for the cessation of suffering, and you should all accept and maintain them, and you should not forget them.' Therefore, when the Buddha was still alive, Sariputra created the 'Jnanaprasthana Sutra,' Maudgalyayana created the 'Dharmaskandha Sutra,' and Katyayaniputra created the 'Prajnaparamita Sutra.' After the Buddha's Nirvana, Devasarma created the 'Vijnanakaya Sutra,' Vasumitra created the 'Prakaranapada Sutra' and the 'Dhatukaya Sutra,' and Katyayani created the 'Sangitiparyaya Sutra.' There are a total of seven treatises, displaying talent, surpassing style, widely seeking the Buddha's holy meaning, and assisting the Buddha's divine transformation. Its breadth can exhaust heaven and earth, and its fineness can examine the adjacent void. These seven treatises are like the 'Three Commentaries' and the 'Four Odes,' each with a sound like gold and jade. Again, after the Tathagata held a high assembly on Vulture Peak (Gridhrakuta), and revealed a single transformation, he wanted to enable all sentient beings to abide in the Mahayana. Therefore, the 'Expedient Means' chapter says: 'These nine parts of the Dharma, I speak in accordance with sentient beings, taking entry into the Mahayana as the root.' Therefore, this sutra is spoken. It also says: 'The Buddha himself abides in the Mahayana, according to the Dharma he has attained, using the power of meditation and wisdom to adorn himself, and using this to liberate sentient beings.' He himself realizes the unsurpassed path, and the Mahayana is the equal Dharma. If I were to teach with the Hinayana, even to just one person, I would be stingy and greedy, and this is not permissible.' It also says: 'If my disciples consider themselves to be Arhats (Arhat) or Pratyekabuddhas (Pratyekabuddha), but do not hear or know that the Buddhas and Tathagatas only teach the affairs of Bodhisattvas, then these people are not disciples of the Buddha, nor are they.
羅漢。非辟支佛。又舍利弗。是諸比丘．比丘尼自謂已得阿羅漢。是最後身。究竟涅槃。便不復志求阿耨多羅三藐三菩提。當知此輩。皆是增上慢人。然如來說是妙法。勉逼時眾。固欲即令信受。其如極鈍之機。堅執小教。未肯回心向大。如來於此亦不以大法強之。故安樂行品云。又聲聞比丘．比丘尼．優婆塞．優婆夷亦不問訊。若於房中。若比丘．比丘尼．優婆塞．優婆夷求聲聞者．求辟支佛者．求菩薩道者無得惱之。令其疑悔。是故普賢行法。楞嚴圓通雖皆以大乘為囑。留逗後昆。然中夜臨滅之時。遺教所談。終存其小。住法記云。此教所興。正存滅后以法華顯實。化事已終。涅槃談常殘機亦盡。深悲未度具縛凡流。故重整偏小而為誘掖。故知末世修行。必自權門。雖學大乘。同修遠離。況經開會。寧有異途。矧乃聞常。無非實道。且夫四魔未伏。六賊難降。識想波騰。紛然莫息。我人嶽立。卓爾不移。自非戒忍對治。定慧調伏。悟苦集而可棄。慕道滅以知歸。既知止息無復疲勞。方可高踏于大方。直趍于寶所。此乃諸佛出世之常范。聖師弘闡之明規也(若據遺教。本聲聞乘。而馬鳴造論。乃名菩薩。大智述記以五意消。一．本如來出世意。二．順法華開會意。三．依涅槃重施意。四．流通應機意。五．大小相攝
意)。然西土諸師。諍競蜂起。學小乘者。禁方等。禮釋迦者。葉他佛。乃至道圓頓貝葉或沉于江。或炷於火。大乘於此亦不免執實難權。但東傳震旦。大小混淆。亦不知何者為大。何者為小。自李唐以來。凡國家剃度僧尼。雖曰登壇稟戒。然開放逸者。多務去經而小律。所以佛法之弊。職此之由。為今之計。凡受具足戒者。必復與受梵網戒。而學大乘者。亦須依楞嚴等經。先持聲聞四棄．八棄。執身不動。後行菩薩清凈律儀。執心不起。要見大小並行。道不相悖。仰副如來追說四教之意。庶幾佛日重光。有補聖化。複次如來在世。頓施別圓。在寂場中。四十一位法身大士及宿世根熟天龍八部一時圍繞。如雲籠月。則稟教之徒。初無在家出家之異。而所謂國王大臣者。亦莫得而預其事也。次為三乘根性于頓無益。故不動寂場而游鹿苑。脫舍那珍御之服。著丈六弊垢之衣。先為五比丘三轉四諦法輪。一呼善來。鬚髮自落。袈裟覆肩。缽盂在手。即證道果。謂之善來戒。八年之後。人根漸鈍。如來於是付囑諸大羅漢。遊歷諸國。為諸來學。製衣剪髮。令歸依三寶。謂之三語戒。洎乎阿難入道。始興白四羯磨。謂之具足戒。又十四年。阿難始勸請度姨母愛道。以八敬法為比丘尼。又先曾為提謂長者等。授五戒．八戒。名為優
【現代漢語翻譯】 現代漢語譯本：然而，西域各地的法師們，爭論不休，像蜂群一樣涌起。學習小乘佛法的人，禁止方等經典（指大乘經典）；禮拜釋迦牟尼佛的人，排斥其他佛。甚至圓頓教法的貝葉經，有的沉入江中，有的被焚燒。大乘佛法在這裡也難免執著于實相，難以變通。只是東傳到震旦（古代中國的稱謂）后，大小乘佛法混淆不清，也不知道哪個是大乘，哪個是小乘。自從李唐以來，凡是國家剃度僧尼，雖然說是登壇受戒，然而放縱不羈的人，大多致力於捨棄經典而輕視戒律。所以佛法的弊端，就是由此造成的。爲了現在的計劃，凡是受具足戒的人，必須重新接受梵網戒（菩薩戒）。而學習大乘佛法的人，也必須依據《楞嚴經》等經典，先持守聲聞乘的四棄（四根本戒：殺、盜、淫、妄）、八棄（八重戒），約束身體不動惡念，然後奉行菩薩清凈律儀，約束內心不起惡念。要看到大小乘佛法並行不悖，才能符合如來追述四教（藏、通、別、圓四教）的本意，或許佛法能夠重放光明，對教化有所補益。 其次，如來佛在世時，直接施予頓教和別教、圓教。在寂滅道場中，四十一位法身大士以及宿世根基成熟的天龍八部，一時圍繞在佛陀周圍，如同雲彩籠罩著月亮。這時接受教誨的人，最初沒有在家和出家的區別。而所謂的國王大臣，也不能參與其中。其次，因為三乘根性的人對頓教沒有益處，所以佛陀沒有離開寂滅道場，而是游化到鹿野苑。脫下舍那佛珍貴的服飾，穿上丈六金身的破舊衣服，先為五比丘三轉四諦法輪。一聲『善來』，鬚髮自然脫落，袈裟披在肩上，缽盂拿在手中，立即證得道果，這叫做善來戒。八年之後，人們的根性逐漸遲鈍，如來於是囑咐各位大阿羅漢，遊歷各國，為前來學習的人，制定衣服、剪髮，讓他們皈依三寶，這叫做三語戒。等到阿難尊者入道，才開始興起白四羯磨（僧團的決議方式），這叫做具足戒。又過了十四年，阿難才勸請釋迦牟尼佛度化姨母摩訶波阇波提，以八敬法作為比丘尼的戒律。又先前曾為提謂長者等人，授予五戒、八戒，稱為優婆塞戒、優婆夷戒。
【English Translation】 English version: However, various teachers in the Western Lands (referring to India) engaged in incessant disputes, swarming like bees. Those who studied Hinayana (Small Vehicle) forbade the Fangdeng Sutras (Mahayana Sutras), and those who worshipped Shakyamuni Buddha rejected other Buddhas. Even the Pattra leaves (palm-leaf manuscripts) of the perfect and sudden teachings were either sunk in rivers or burned in fires. Mahayana Buddhism here also inevitably clung to reality, making it difficult to adapt. Only when it was transmitted eastward to Zhendan (ancient name for China), the distinctions between Hinayana and Mahayana became blurred, and it was not known which was Mahayana and which was Hinayana. Since the Li Tang Dynasty, whenever the state ordained monks and nuns, although it was said that they received precepts on the altar, those who were unrestrained mostly devoted themselves to abandoning the sutras and belittling the Vinaya (rules of discipline). Therefore, the drawbacks of Buddhism were due to this. For the present plan, all those who receive the full precepts (Bhikkhu/Bhikkhuni ordination) must also receive the Brahma Net Sutra precepts (Bodhisattva precepts). And those who study Mahayana Buddhism must also rely on the Surangama Sutra and other scriptures to first uphold the four Parajikas (defeats) and eight Sanghavasesas (formal meetings) of the Sravakas (hearers), restraining the body from moving with evil thoughts, and then practice the pure precepts of the Bodhisattvas, restraining the mind from arising with evil thoughts. It is necessary to see that the Hinayana and Mahayana practices proceed in parallel without contradicting each other, in order to accord with the Tathagata's intention of retrospectively explaining the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings). Perhaps the sun of Buddhism will shine again, and it will be beneficial to the sacred transformation. Secondly, when the Tathagata was in the world, he directly bestowed the sudden, distinct, and perfect teachings. In the place of stillness and extinction, forty-one Dharma-body Great Bodhisattvas and the Nagas and other beings of the Eight Divisions (devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas) whose roots were ripe from past lives, surrounded the Buddha at one time, like clouds enveloping the moon. At this time, those who received the teachings initially had no distinction between laypeople and renunciants. And the so-called kings and ministers could not participate in it. Secondly, because the three-vehicle (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) beings did not benefit from the sudden teaching, the Buddha did not leave the place of stillness and extinction, but instead traveled to the Deer Park. He took off the precious garments of the Rocana Buddha and put on the worn-out clothes of the sixteen-foot body, first turning the Dharma wheel of the Four Noble Truths three times for the five Bhikkhus. With one call of 'Welcome,' the hair and beard naturally fell off, the kasaya (robe) covered the shoulders, and the alms bowl was in hand, immediately attaining the fruit of the path, which is called the 'Welcome Precept.' After eight years, people's faculties gradually became dull, so the Tathagata then entrusted the great Arhats to travel to various countries, to prescribe clothing and haircutting for those who came to learn, and to have them take refuge in the Three Jewels, which is called the 'Three-Word Precept.' When the Venerable Ananda entered the path, he began to initiate the white four karmas (formal procedures for monastic decisions), which is called the 'Full Precept.' After another fourteen years, Ananda finally persuaded Shakyamuni Buddha to ordain his aunt Mahaprajapati, using the eight Garudhammas (rules of respect) as the precepts for Bhikkhunis. And previously, he had given the five precepts and eight precepts to the elders such as Tividha, which are called Upasaka (male lay follower) and Upasika (female lay follower) precepts.
婆塞．優婆夷戒。是故謂之四眾。自金河顧命之後。迄于有唐並遵此制。唯則天延載初。始製出家二眾。令𨽻祠部。又經天寶之亂。軍興乏用。復令鬻牒。所以律云。非我所制。余方為清凈者。不得不行。豈非如來以佛眼觀末世為吾徒者。當順正法乎。然周孔之教。其存於世者。雖禮樂制度未克盡復。然立學校以作成人。林設科目以遷舉人。林則猶有古先哲王之遺意。所以異人輩出。成致君澤民之勛業者尚多有之。若夫釋教之存於世。則異於是矣。既無學校以作成之。又無科目以選舉之。所以梵宇雖遍天下。唯其徒隨所偏。尚以教之。則作成之法果何在也。又僅有試經一科。其廢已久。則選舉之法果何在也。宜乎其徒之阘茸者。日益多而反使其教無益於國家之萬一也。竊謂既存其教。當主其教。不可任其自興自廢。以謂不關政治而忘其作。成選舉之法。所謂作成者。俾其凡為領袖者謂之以讀誦大乘督之。以講演妙義。明一事因緣。則以本跡究源流。以時教判大化。修四種三昧。則以三觀為舟航。以五悔為㯭棹。乃至凡所應為。遵教行之。所不應為。遵教止之。茲蓋大略也。若選舉之法。討論之。潤澤之。則聖君．賢相．名卿．才大夫之事矣。惟幸勿忘靈山囑累。惟幸勿忘靈山囑累。複次如來滅后。以教觀之學。傳於西
【現代漢語翻譯】 現代漢語譯本：婆塞（upasaka，男居士）、優婆夷戒（upasika，女居士戒），因此稱為四眾。自從金河顧命之後，直到唐朝都遵循這個制度。只有則天延載初年，才開始設立出家二眾，隸屬於祠部。又經歷了天寶之亂，軍隊興起缺乏費用，又下令賣度牒。所以律宗說：『不是我（佛陀）所制定的，其他地方認為是清凈的，不得不實行。』難道不是如來用佛眼觀察到末世，認為我的弟子應當順應正法嗎？然而周公、孔子的教誨，存在於世上的，雖然禮樂制度未能完全恢復，但是設立學校來培養人才，設定科目來選拔人才，仍然有古代聖哲先王的遺意，所以傑出的人才輩出，成就輔佐君王、造福百姓的功業的人還很多。如果說佛教存在於世上，就與此不同了。既沒有學校來培養僧才，又沒有科目來選拔僧才，所以寺廟雖然遍佈天下，但是僧人只是隨自己的偏好來教導，那麼培養僧才的方法究竟在哪裡呢？又僅有試經一科，也已經廢除很久了，那麼選拔僧才的方法究竟在哪裡呢？應該說僧人中的庸碌之輩，日益增多，反而使佛教對國家沒有絲毫益處。我私下認為，既然存在佛教，就應當主管佛教，不能任憑它自生自滅，認為與政治無關而忘記了培養、選拔僧才的方法。所謂培養僧才，就是讓那些作為領袖的人，教導他們讀誦大乘經典，督促他們講解精妙的義理，明白一件事的因緣，就用本跡來探究源流，用時教來判斷大化，修習四種三昧，就用三觀作為舟船，用五悔作為船槳，乃至凡是應當做的，都遵照教義去實行；凡是不應當做的，都遵照教義去停止。這大概是綱要。至於選拔僧才的方法，需要討論它，潤色它，那就是聖明的君主、賢能的宰相、著名的卿士、有才能的大夫的事情了。只希望不要忘記靈山的囑託，只希望不要忘記靈山的囑託。再次，如來滅度后，以教觀之學，傳到西方。 婆塞（upasaka，男居士）、優婆夷戒（upasika，女居士戒），故名四眾。自金河顧命之後，迄于有唐，並遵此制。唯則天延載初，始製出家二眾，令隸祠部。又經天寶之亂，軍興乏用，復令鬻牒。所以律云：『非我所制，余方為清凈者，不得不行。』豈非如來以佛眼觀末世為吾徒者，當順正法乎？然周孔之教，其存於世者，雖禮樂制度未克盡復，然立學校以作成人，林設科目以遷舉人，林則猶有古先哲王之遺意，所以異人輩出，成致君澤民之勛業者尚多有之。若夫釋教之存於世，則異於是矣。既無學校以作成之，又無科目以選舉之，所以梵宇雖遍天下，唯其徒隨所偏，尚以教之，則作成之法果何在也？又僅有試經一科，其廢已久，則選舉之法果何在也？宜乎其徒之阘茸者，日益多而反使其教無益於國家之萬一也。竊謂既存其教，當主其教，不可任其自興自廢，以謂不關政治而忘其作。成選舉之法。所謂作成者，俾其凡為領袖者謂之以讀誦大乘督之，以講演妙義。明一事因緣，則以本跡究源流。以時教判大化。修四種三昧，則以三觀為舟航。以五悔為㯭棹。乃至凡所應為，遵教行之。所不應為，遵教止之。茲蓋大略也。若選舉之法。討論之。潤澤之。則聖君．賢相．名卿．才大夫之事矣。惟幸勿忘靈山囑累。惟幸勿忘靈山囑累。複次如來滅后。以教觀之學。傳於西
【English Translation】 English version: The Upasaka (male lay devotee) and Upasika (female lay devotee) precepts are therefore called the Four Assemblies. From the time of the mandate at Jinhe onwards, this system was followed until the Tang Dynasty. Only during the early years of the Yanzai era of Empress Wu Zetian were the two assemblies of ordained monks and nuns established, placed under the jurisdiction of the Ministry of Rites. Furthermore, after the An Lushan Rebellion of the Tianbao era, the military was short of funds, and the sale of ordination certificates was ordered. Therefore, the Vinaya says: 'What I (the Buddha) did not establish, others in other places consider pure and must practice.' Is it not that the Tathagata, with his Buddha-eye, observes the end times and considers that my disciples should follow the true Dharma? However, the teachings of the Duke of Zhou and Confucius, which exist in the world, although the rites and music systems have not been fully restored, the establishment of schools to cultivate people, and the establishment of subjects to select people, still have the legacy of the ancient wise kings, so outstanding people emerge in large numbers, and there are still many who achieve the merits of assisting the ruler and benefiting the people. If Buddhism exists in the world, it is different from this. There are neither schools to cultivate monks, nor subjects to select monks, so although temples are all over the world, the monks only teach according to their own preferences, so where is the method of cultivating monks? Moreover, there is only one subject of scripture examination, which has been abolished for a long time, so where is the method of selecting monks? It is appropriate that the mediocre among the monks are increasing day by day, and on the contrary, make Buddhism of no benefit to the country. I privately think that since Buddhism exists, it should be in charge of Buddhism, and it should not be allowed to rise and fall on its own, thinking that it is not related to politics and forgetting the method of cultivating and selecting monks. The so-called cultivation is to teach those who are leaders to read and recite the Mahayana scriptures, urge them to explain the wonderful meanings, understand the causes and conditions of one thing, then use the original traces to explore the origin, use the time teaching to judge the great transformation, practice the four kinds of samadhi, then use the three contemplations as boats, and use the five repentances as oars, and even all that should be done, follow the teachings to practice; all that should not be done, follow the teachings to stop. This is probably the outline. As for the method of selecting monks, discussing it, refining it, it is the matter of wise monarchs, virtuous prime ministers, famous ministers, and talented officials. Only hope not to forget the entrustment of Ling Mountain, only hope not to forget the entrustment of Ling Mountain. Furthermore, after the Tathagata's Nirvana, the teachings of doctrine and contemplation were transmitted to the West. The Upasaka (male lay devotee) and Upasika (female lay devotee) precepts are therefore called the Four Assemblies. From the time of the mandate at Jinhe onwards, this system was followed until the Tang Dynasty. Only during the early years of the Yanzai era of Empress Wu Zetian were the two assemblies of ordained monks and nuns established, placed under the jurisdiction of the Ministry of Rites. Furthermore, after the An Lushan Rebellion of the Tianbao era, the military was short of funds, and the sale of ordination certificates was ordered. Therefore, the Vinaya says: 'What I did not establish, others in other places consider pure and must practice.' Is it not that the Tathagata, with his Buddha-eye, observes the end times and considers that my disciples should follow the true Dharma? However, the teachings of the Duke of Zhou and Confucius, which exist in the world, although the rites and music systems have not been fully restored, the establishment of schools to cultivate people, and the establishment of subjects to select people, still have the legacy of the ancient wise kings, so outstanding people emerge in large numbers, and there are still many who achieve the merits of assisting the ruler and benefiting the people. If Buddhism exists in the world, it is different from this. There are neither schools to cultivate monks, nor subjects to select monks, so although temples are all over the world, the monks only teach according to their own preferences, so where is the method of cultivating monks? Moreover, there is only one subject of scripture examination, which has been abolished for a long time, so where is the method of selecting monks? It is appropriate that the mediocre among the monks are increasing day by day, and on the contrary, make Buddhism of no benefit to the country. I privately think that since Buddhism exists, it should be in charge of Buddhism, and it should not be allowed to rise and fall on its own, thinking that it is not related to politics and forgetting the method of cultivating and selecting monks. The so-called cultivation is to teach those who are leaders to read and recite the Mahayana scriptures, urge them to explain the wonderful meanings. Understand the causes and conditions of one thing, then use the original traces to explore the origin. Use the time teaching to judge the great transformation. Practice the four kinds of samadhi, then use the three contemplations as boats, and use the five repentances as oars. And even all that should be done, follow the teachings to practice. All that should not be done, follow the teachings to stop. This is probably the outline. As for the method of selecting monks. Discuss it. Polish it. Then it is the matter of wise monarchs, virtuous prime ministers, famous ministers, and talented officials. Only hope not to forget the entrustment of Ling Mountain. Only hope not to forget the entrustment of Ling Mountain. Furthermore, after the Tathagata's Nirvana. The teachings of doctrine and contemplation were transmitted to the West.
域者。凡十四代。初無異轍。粵自金人入夢。東傳震旦。漢魏以降。雖有異途。及佛隴一。出則南北風靡(文中子云。元經以斷南北之粒。蓋謂岷江所限南北也。南三師．北七師。就中光宅為最。章安云。但破光宅。餘者望風)。然是時。已有達磨西來之說。厥後賢首弘華嚴。慈恩闡唯識。則判然立異矣。故南山律乘雖獨出。法王所制及不空咒語。亦本如來密談。大法遂不免與數家者並立為五。觀其各闢戶庭。雖若有異。然俱欲開遵群迷。俾知修習而已。后之君子。幸自抉擇焉。所謂天臺教者。始自北齊文師。因閱中觀論悟其旨。遂遙稟龍樹為師。乃依論立觀。授于南嶽思大。思傳天臺智者。智者研覃法華宗旨至藥王品大悟。即以告思。思曰。非汝不證。非吾不識。此法華三昧前旋陀羅尼也。縱文字法師千萬不能窮汝之辨。由是大弘厥教。傳五世而至荊溪。謂之天臺九祖。學者宗之。幾與六籍侔盛。孤山曰。原夫一家宗趣。道傳三觀。悟自法華。故開張龍猛之宗解。釋鷲峰之典。於是鼎分。部帙翼張。教行更相映顯。以成大猷。所謂玄義釋題。止談化意。文句解經。但事消文。至於止觀。方談行法。故教在玄文。行在止觀。意令行解相濟。成我自心。是故三部相須。缺一不可。觀師云。天臺智者大師。以五時八教判釋
東流。一代聖教罄無不盡。言五時者。一華嚴時。二鹿苑時。三方等時。四般若時。五法華涅槃時。是為五時。亦名五味。言八教者。頓．漸．秘密．不定．藏．通．別．圓是名八教。頓等四教是化儀。如世藥方。藏等四教是化法。如辨藥味。今先辨化法四教。然後出化儀四教。及辨五時．五味。所謂化法四教者。一．三藏教。二．通教。三．別教。四．圓教。三藏教者。謂戒．定．慧。藏。二乘梯隥。出苦止息。化城菩薩伏惑。修行六度。論其境。則唯知六界由業所造。論其觀。則析色觀空。雖有三乘。同名小法。通教者。三乘共學。近遠俱通。若能前進。亦可得去。論其境。則不殊三藏。論其觀。則即色觀空。唯利根菩薩能遠通別圓。別教者。別在菩薩不與二乘人共。所行事理。非彼境界。論其境。則知十界由心所造。而不知本具。論其觀。則次第破惑。舍事取理。圓教者。圓謂圓融．圓滿。心外無境。百界性具。由具能造。故觀所造唯見本具。是則三諦一心。而具三觀一心。而修三惑一心而破三一一三。隨佛自意。是佛境界。非前三教行人所知。是究竟道。然此四教該佛一化。名相理趣未可卒備。所謂化儀四教者。一．頓教。二．漸教。三．秘密教。四．不定教。頓教者。頓觀一切三法也。謂修三觀破三惑。顯
【現代漢語翻譯】 現代漢語譯本： 東流，一代聖教沒有不完全包含在內的。說到五時，一是華嚴時，二是鹿苑時，三是方等時，四是般若時，五是法華涅槃時。這就是五時，也叫五味。說到八教，是頓教、漸教、秘密教、不定教、藏教、通教、別教、圓教，這就是八教。頓教等四教是化儀，如同世間的藥方；藏教等四教是化法，如同辨別藥物的味道。現在先辨別化法四教，然後闡述化儀四教，以及辨別五時、五味。所謂的化法四教是：一、三藏教，二、通教，三、別教，四、圓教。三藏教，指的是戒、定、慧三藏，是二乘（聲聞乘和緣覺乘）的階梯，是脫離痛苦、停止煩惱的地方，是化城菩薩（指權乘菩薩，以化城譬喻其所化度的境界並非真實究竟的涅槃）降伏惑業、修行六度（佈施、持戒、忍辱、精進、禪定、般若）的法門。論其境界，則只知道六界（地、水、火、風、空、識）是由業力所造。論其觀行，則是分析色法而觀空。雖然有三乘（聲聞乘、緣覺乘、菩薩乘），但都稱為小法。 通教，是三乘共同修學的，近處遠處都可通達。如果能夠前進，也可以到達。論其境界，則與三藏教沒有差別。論其觀行，則是即色觀空。只有利根菩薩能夠遠通別教和圓教。別教，特別在於菩薩不與二乘人共同修學，所修行的事理，不是他們的境界。論其境界，則知道十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）是由心所造，但不知道本自具足。論其觀行，則是次第破除惑業，捨棄事相而取證理性。 圓教，圓指的是圓融、圓滿。心外沒有境界，百界（十法界互具，每一界又各具十界，總共百界）的性相本自具足，由於具足能造，所以觀所造之法，唯見本自具足。這就是三諦（空諦、假諦、中諦）一心，而具足三觀（空觀、假觀、中觀）一心，而修三惑（見思惑、塵沙惑、無明惑）一心而破三惑，一一三三，隨順佛的本意。這是佛的境界，不是前面三教的修行人所能知道的。這是究竟的道路。然而這四教涵蓋了佛陀一生的教化，名相、理趣不可能完全具備。所謂的化儀四教是：一、頓教，二、漸教，三、秘密教，四、不定教。頓教，是頓然觀照一切三法（空、假、中）的教法。也就是修習三觀，破除三惑，顯現。
【English Translation】 English version: Flowing eastward, the entire sacred teachings of a generation are completely contained within. Speaking of the Five Periods (Wu Shi): first, the Avatamsaka Period (Hua Yan Shi); second, the Deer Park Period (Lu Yuan Shi); third, the Vaipulya Period (Fang Deng Shi); fourth, the Prajna Period (Bo Re Shi); and fifth, the Lotus and Nirvana Period (Fa Hua Nie Pan Shi). These are the Five Periods, also known as the Five Flavors (Wu Wei). Speaking of the Eight Teachings (Ba Jiao), they are the Sudden Teaching (Dun), Gradual Teaching (Jian), Secret Teaching (Mi Mi), Indeterminate Teaching (Bu Ding), Tripitaka Teaching (Zang), Common Teaching (Tong), Distinct Teaching (Bie), and Perfect Teaching (Yuan). These are the Eight Teachings. The Sudden Teaching and the other three are the Methods of Transformation (Hua Yi), like worldly prescriptions. The Tripitaka Teaching and the other three are the Teachings of Transformation (Hua Fa), like distinguishing the flavors of medicine. Now, we will first distinguish the Four Teachings of Transformation, then elaborate on the Four Methods of Transformation, and distinguish the Five Periods and Five Flavors. The so-called Four Teachings of Transformation are: first, the Tripitaka Teaching; second, the Common Teaching; third, the Distinct Teaching; and fourth, the Perfect Teaching. The Tripitaka Teaching refers to the Three Baskets (San Zang) of precepts, concentration, and wisdom. It is the ladder for the Two Vehicles (Er Cheng - Shravaka and Pratyekabuddha), a place to escape suffering and cease afflictions. It is where Transformation City Bodhisattvas (Hua Cheng Pu Sa - Bodhisattvas of expedient means, using a transformation city as a metaphor for the realm they transform, which is not the true and ultimate Nirvana) subdue delusions and cultivate the Six Perfections (Liu Du - generosity, morality, patience, diligence, concentration, and wisdom). Regarding its realm, it only knows that the Six Realms (Liu Jie - earth, water, fire, wind, space, and consciousness) are created by karma. Regarding its contemplation, it analyzes form and contemplates emptiness. Although there are Three Vehicles (San Cheng - Shravaka, Pratyekabuddha, and Bodhisattva), they are all called Small Vehicle (Xiao Fa). The Common Teaching is jointly studied by the Three Vehicles, accessible both near and far. If one can advance, one can also reach the destination. Regarding its realm, it is no different from the Tripitaka Teaching. Regarding its contemplation, it contemplates emptiness in form. Only Bodhisattvas with sharp faculties can reach the Distinct and Perfect Teachings. The Distinct Teaching is distinct in that Bodhisattvas do not share it with those of the Two Vehicles. The principles and practices are not their realm. Regarding its realm, it knows that the Ten Realms (Shi Jie - hell, hungry ghost, animal, asura, human, deva, Shravaka, Pratyekabuddha, Bodhisattva, and Buddha) are created by the mind, but it does not know that they are inherently possessed. Regarding its contemplation, it gradually breaks through delusions, abandoning phenomena and taking to principle. The Perfect Teaching, 'perfect' means complete and harmonious. There is no realm outside the mind. The nature of the Hundred Realms (Bai Jie - the mutual inclusion of the ten realms, each realm containing the other ten, totaling one hundred) is inherently possessed. Because it is inherently possessed, it can create, so when contemplating what is created, one only sees what is inherently possessed. This is the Three Truths (San Di - emptiness, provisional existence, and the middle way) in one mind, possessing the Three Contemplations (San Guan - contemplation of emptiness, contemplation of provisional existence, and contemplation of the middle way) in one mind, cultivating the Three Delusions (San Huo - delusions of views and thoughts, delusions like dust and sand, and ignorance) in one mind, and breaking through the Three Delusions in one mind, each one being three, following the Buddha's own intention. This is the Buddha's realm, not known by practitioners of the previous three teachings. This is the ultimate path. However, these Four Teachings encompass the Buddha's entire teachings, and their names, characteristics, principles, and interests cannot be fully prepared. The so-called Four Methods of Transformation are: first, the Sudden Teaching; second, the Gradual Teaching; third, the Secret Teaching; and fourth, the Indeterminate Teaching. The Sudden Teaching is the teaching of suddenly contemplating all three dharmas (emptiness, provisional existence, and the middle way). That is, cultivating the three contemplations, breaking through the three delusions, and revealing.
三諦等。雖次第頓入有異。然于初心並聞三法。故名頓教。漸教者。於一切三法中。但說少分而已。謂修空觀破通惑。顯真諦等。後方轉入衍門。或接歸別圓。及開顯即圓。故名漸教。秘密教者。謂如來三輪不思議故。或為此人說頓。或為彼人說漸。彼此互不相知。故言秘密教。不定教者。亦由佛以一音演說法。眾生隨類各得解。此則如來不思議力。能令眾生於漸說中得頓益。于頓說中得漸益。如是得益不同故。言不定教。所謂五時者。佛初成道即說華嚴。為彼利根盛談圓頓。但兼別機。或說次第。而於小乘全未受益。次於鹿苑。但說三藏析空之法。小方受益。破四住惑。證無漏果。而執小為極。次說方等諸經。以衍對藏。四教俱說。以大訶小。挫其取證。由是稍懷鄙恥。有慕大心。轉小成衍。皆習通行。次說般若。融通淘汰。轉通成別。密破無知。聲聞心已通泰故。佛加之轉教菩薩。空生．身子．迦葉悉在對揚之列。但無希取。尚住小果。次說法華。直云唯有一乘。廢諸偏小。三乘受記。咸皆入圓。涅槃重施偏小則異。同知圓理。與法華同。此約一番小機。次第入者。得作此說。若約番番新入。菩薩利根。處處悟圓。則五時互通。各有始卒。然此宗自安史據亂。會昌籍沒以來。舊聞放失。傳者罔憑。或握半珠。隱而
【現代漢語翻譯】 現代漢語譯本 三諦（sāndì，三種真理）等。雖然次第頓入（cìdì dùnrù，漸次或頓悟）有所不同。然而在初心（chūxīn，最初的發心）時，同時聽聞三法（sānfǎ，三種佛法）。所以稱為頓教（dùnjiào，頓悟的教法）。漸教（jiànjiào，漸悟的教法）是指，在一切三法中，只說少部分而已。比如修空觀（xiū kōngguān，修習空性的觀想）破除通惑（pò chú tōnghuò，破除普遍的迷惑），顯現真諦（xiǎnxiàn zhēndì，顯現真實的道理）等。之後才轉入衍門（zhuǎnrù yǎnmén，轉入大乘之門），或者接引歸於別圓（jiē yǐn guī yú biéyuán，接引歸於別教和圓教），以及開顯即圓（kāixiǎn jí yuán，開顯當下即是圓滿）。所以稱為漸教。 秘密教（mìmìjiào，秘密的教法）是指，如來的三輪（rúlái de sānlún，如來的身、口、意三業）不可思議。或者為這個人說頓教，或者為那個人說漸教，彼此互不相知。所以說秘密教。不定教（bùdìngjiào，不確定的教法）也是因為佛以一音（fó yǐ yīyīn，佛用一種聲音）演說法，眾生隨各自的根器得到理解。這就是如來不可思議的力量，能夠讓眾生在漸教中得到頓教的利益，在頓教中得到漸教的利益。像這樣得到利益不同，所以說不定教。 所謂五時（suǒwèi wǔshí，所謂的五個時期）是指，佛初成道（fó chū chéngdào，佛最初成道）就說《華嚴經》（Huáyán jīng），為那些利根（lìgēn，根器銳利）的人盛大地談論圓頓（yuándùn，圓滿頓悟）之理，但也兼顧別機（biéjī，別教的根器），或者說次第（cìdì，次第漸進）。而對於小乘（xiǎoshèng，小乘佛教）完全沒有受益。之後在鹿苑（lùyuàn，鹿野苑），只說三藏（sānzàng，三藏）析空（xī kōng，分析空性）之法，小乘才受益，破除四住惑（pòchú sìzhùhuò，破除四種煩惱），證得無漏果（zhèngdé wúlòuguǒ，證得沒有煩惱的果位），卻執著小乘為最終的境界。之後說《方等經》（Fāngděng jīng）等經典，用大乘（dàshèng，大乘佛教）來對照小乘，四教（sìjiào，四種教法）都說，用大乘來呵斥小乘，挫敗他們取證的執著。因此稍微懷有鄙視和羞恥之心，有仰慕大乘的心，轉小乘為大乘，都學習通行（tōngxíng，普遍的修行方法）。 之後說《般若經》（Bōrě jīng），融通淘汰，轉通行成別教（zhuǎn tōngxíng chéng biéjiào，將普遍的修行方法轉為別教），秘密地破除無知（mì mì de pòchú wúzhī，秘密地破除無明）。聲聞（shēngwén，聲聞乘）的心已經通達泰然，所以佛加以轉教菩薩（zhuǎnjiào púsà，轉而教化菩薩），空生（Kōngshēng，須菩提）、身子（Shēnzi，舍利弗）、迦葉（Jiāshè，迦葉）都在對揚之列，但沒有希求和取捨，仍然住在小乘的果位。之後說《法華經》（Fǎhuá jīng），直接說唯有一乘（wéi yǒu yīshèng，只有一種成佛之道），廢除各種偏頗的小乘，三乘（sānshèng，三乘）都得到授記（shòujì，得到佛的授記），都進入圓教（yuánjiào，圓教）。《涅槃經》（Nièpán jīng）重新施予偏小之機則有所不同，共同知道圓滿的道理，與《法華經》相同。這是按照一番小乘根機，次第進入的情況來說的。如果按照一番一番新進入的，菩薩利根，處處悟圓，那麼五時互相貫通，各有開始和結束。然而此宗自從安史之亂（Ān Shǐ zhī luàn，安史之亂），會昌籍沒（Huìchāng jímò，會昌法難）以來，舊聞放失，傳者沒有憑據，或者只掌握半顆珠子，隱匿起來。
【English Translation】 English version The Three Truths (sāndì) and so on. Although there are differences in gradual or sudden entry (cìdì dùnrù), at the initial aspiration (chūxīn), all three dharmas (sānfǎ) are heard simultaneously. Therefore, it is called the Sudden Teaching (dùnjiào). The Gradual Teaching (jiànjiào) refers to speaking only a small portion of all three dharmas. For example, cultivating the contemplation of emptiness (xiū kōngguān) to break through common delusions (pò chú tōnghuò), revealing the Truth of Reality (xiǎnxiàn zhēndì), and so on. Only then does one enter the gate of the Mahayana (zhuǎnrù yǎnmén), or is guided to return to the Distinct and Perfect (jiē yǐn guī yú biéyuán), and to reveal that 'is' is perfect (kāixiǎn jí yuán). Therefore, it is called the Gradual Teaching. The Secret Teaching (mìmìjiào) refers to the inconceivable three wheels (sānlún) of the Tathagata (Rúlái). Either the Sudden Teaching is spoken for this person, or the Gradual Teaching is spoken for that person, and they do not know each other. Therefore, it is called the Secret Teaching. The Undetermined Teaching (bùdìngjiào) is also because the Buddha expounds the Dharma with one sound (fó yǐ yīyīn), and sentient beings each understand according to their own kind. This is the inconceivable power of the Tathagata, which enables sentient beings to gain the benefit of the Sudden Teaching in the Gradual Teaching, and to gain the benefit of the Gradual Teaching in the Sudden Teaching. Because the benefits gained are different, it is called the Undetermined Teaching. The so-called Five Periods (suǒwèi wǔshí) refer to when the Buddha first attained enlightenment (fó chū chéngdào) and immediately spoke the Avatamsaka Sutra (Huáyán jīng), extensively discussing the principles of Perfect and Sudden Enlightenment (yuándùn) for those of sharp faculties (lìgēn), but also accommodating those of the Distinct Teaching (biéjī), or speaking of gradual stages (cìdì). However, the Hearers (xiǎoshèng) did not benefit at all. Later, in the Deer Park (lùyuàn), only the Dharma of analyzing emptiness (xī kōng) from the Three Baskets (sānzàng) was spoken, and the Hearers benefited, breaking through the delusions of the four abodes (pòchú sìzhùhuò), attaining the fruit of non-outflow (zhèngdé wúlòuguǒ), but clinging to the Hearer's vehicle as the ultimate. Later, the Vaipulya Sutras (Fāngděng jīng) and other scriptures were spoken, using the Mahayana (dàshèng) to contrast with the Hearer's vehicle, all four teachings (sìjiào) were spoken, and the Hearer's vehicle was criticized with the Mahayana, frustrating their attachment to attainment. Because of this, they gradually harbored feelings of contempt and shame, and had a mind of admiration for the Mahayana, transforming from the Hearer's vehicle to the Mahayana, all learning the common practices (tōngxíng). Later, the Prajna Sutra (Bōrě jīng) was spoken, harmonizing and eliminating, transforming common practices into the Distinct Teaching (zhuǎn tōngxíng chéng biéjiào), secretly breaking through ignorance (mì mì de pòchú wúzhī). The minds of the Hearers (shēngwén) were already clear and at ease, so the Buddha further taught the Bodhisattvas (zhuǎnjiào púsà), Subhuti (Kōngshēng), Sariputra (Shēnzi), and Kasyapa (Jiāshè) were all among those who responded, but they had no desire or attachment, and still resided in the fruit of the Hearer's vehicle. Later, the Lotus Sutra (Fǎhuá jīng) was spoken, directly saying that there is only the One Vehicle (wéi yǒu yīshèng), abolishing all biased Hearer's vehicles, the Three Vehicles (sānshèng) all received predictions of Buddhahood (shòujì), and all entered the Perfect Teaching (yuánjiào). The Nirvana Sutra (Nièpán jīng) re-bestowed the opportunity for those of biased and small capacities, which is different, and they all knew the perfect principle, which is the same as the Lotus Sutra. This is said according to the situation of a Hearer's capacity entering gradually. If, according to each new entry, the Bodhisattvas of sharp faculties, everywhere awakened to the perfect, then the five periods are interconnected, each with a beginning and an end. However, since the An Lushan Rebellion (Ān Shǐ zhī luàn) and the Huichang Persecution (Huìchāng jímò), the old teachings have been lost, and those who transmit them have no basis, or only hold half a pearl, and hide it.
不曜。所有法藏。多流海東。吳越錢忠懿王觀永嘉集昧於教相。叩問韶國師。師稱螺溪寂洞明臺道。王召寂建講。為遣使日本求其遺逸。為之造寺。賜以師號。追諡九祖。一家教觀。郁而復興。及寶云通得二弟子。一曰知禮。即四明法智也。因慈光恩欲廢光明玄廣本觀心文。禮以扶宗排之。異說遂息。又撰諸鈔。大弘宗旨。中興其家。二曰遵式。即慈雲懺主也。遍行四種三昧。祖述國清百錄遺范。制金光明等懺法行世。又孤山圓雖傳奉先清觀法。然青出於藍。尤多自得。又承韓昌黎排斥之後。扶豎有功。著十疏通經。道俗韙之。初孤山撰刊正記釋觀經疏。四明亦制妙宗鈔輪。下有霅川岳於三身壽量之見異乎二家。入室咨之。上書諫之。又說三千三諦。亦有異同。乃因歆向之議。頗招水乳之譏。戶牖各開。軌轍碩異義。神智患他宗所立。不本經論。但任胸臆。修證無由。縱有依經傍論。亦判釋不盡佛意。而卻于佛法正宗妄有排斥。況祖三張者。假託老氏簉乎儒佛。世俗不窮根源。隨彼宗奉。遂于大部補註及四教集解。數數明誡。欲學者審其是正焉。
所謂賢首教者。初杜順和尚弘范華嚴宗旨。著法界觀以授儼師。儼師傳賢首藏師。藏師立五教判經。一曰小乘教。二曰大乘始教。三曰終教。四曰頓教。五曰圓教。幾
百年而清涼澄觀國師追宗其學。造華嚴疏。圭峰密嗣之。號賢首五祖。
所謂慈恩教者。唐奘三藏游天竺。遇戒賢論師傳瑜伽師地唯識宗旨。歸授慈恩基師。基師造疏鈔。依戒賢三時判教。一曰有教。二曰空教。三曰不空不有教。又其談八識緣境廣狹。及論轉識成智。束智成身。與夫造業受報等說。發明蘊奧。鉤抉細微。所謂高揖群言。執神之機者。功蓋多焉。
所謂南山教者。始優波離結集毗尼藏。至曹魏時。僧祇四分等律迭來此土。唐澄照宣律師屢感天神降現。商摧律相等事。遂參諸異部以四分為宗。而撰述疏(戒業)鈔(事)。亦號三大部。破斥諸家。大弘厥旨。我皇祐元祐間有堪(會正)．照(資持)二師。接武而出。各述記文。后因生師與照爭論。旋繞左右。衣制短長。分兩派焉。
所謂密教者。初金剛薩埵于毗盧遮那前親受瑜伽五部蘇悉軌範。轉相傳授。及金剛智始來東土傳之不空。不空復入師子等國從龍智阿阇梨受十八會金剛灌頂。及大悲胎藏建壇之法。天寶中召至闕下。明皇特見高仰。及肅代二朝皆為灌頂國師。暨沒。贈臺司空傳慧朗。厥嗣遂微。今但特有瑜伽佛事者存耳。先是空弟子慧果授與日本空海。傳授不絕。近俊芿來云間從北峰印學者。即其遺派。學術行業真海東翹楚也
【現代漢語翻譯】 現代漢語譯本： 澄觀國師在百年後追隨賢首宗的學說，著述了《華嚴疏》。圭峰禪師秘密地繼承了他的學說，被尊為賢首宗第五祖。 所謂慈恩宗，是唐朝玄奘三藏法師遊歷天竺（古印度）時，遇到戒賢論師，學習了《瑜伽師地論》和唯識宗的宗旨。回國后，他將這些傳授給慈恩寺的窺基法師。窺基法師撰寫了疏鈔，依據戒賢論師的三時判教，分為有教、空教和不空不有教。此外，他還闡述了八識緣境的廣狹，以及轉識成智、束智成身，以及造業受報等學說，闡明了其中的深奧之處，揭示了細微之處。可以說，他的成就超越了其他學說，掌握了精神的關鍵。 所謂南山宗，起源於優波離尊者結集毗尼藏（律藏）。到了曹魏時期，《僧祇律》、《四分律》等律典相繼傳入中國。唐朝的澄照律師（宣律師）多次感應到天神降臨，商議損益律法等事宜。於是他參考各部律典，以《四分律》為宗，撰寫了《疏》（戒業）和《鈔》（事），也被稱為三大部。他破斥了各家的觀點，大力弘揚自己的宗旨。在皇祐、元祐年間，有堪師（會正）和照師（資持）相繼出現，各自撰寫了記文。後來，因為生師與照師發生爭論，圍繞著衣制的長短等問題，分成了兩派。 所謂密教，最初是金剛薩埵在毗盧遮那佛前親自接受了《瑜伽五部蘇悉地軌範》。經過輾轉傳授，金剛智開始來到東土，傳授給不空。不空又前往師子國（斯里蘭卡）等地，從龍智阿阇梨那裡接受了十八會金剛灌頂，以及大悲胎藏建立壇場的方法。天寶年間，他被召到京城，唐明皇對他非常敬重。肅宗、代宗兩朝都尊他為灌頂國師。去世后，被追贈為臺司空。他的傳承逐漸衰微，現在只有專門從事瑜伽佛事的人存在。此前，不空的弟子慧果將密法傳授給日本的空海，傳承不絕。最近，俊芿從云間來到北峰印學那裡學習，就是他的遺脈。他的學術和行業，真是海東（朝鮮半島）的翹楚。
【English Translation】 English version: After a hundred years, National Teacher Qingliang Chengguan followed the teachings of the Xianshou School and wrote the 'Huayan Shu' (Commentary on the Avatamsaka Sutra). Guifeng Chan Master secretly inherited his teachings and was honored as the Fifth Patriarch of the Xianshou School. The so-called Ci'en School refers to the teachings that Tang Dynasty's Tripitaka Master Xuanzang learned from Preceptor Jiexian in Tianzhu (ancient India), namely the 'Yogacarabhumi-sastra' and the tenets of the Vijnanavada (Consciousness-only) School. Upon returning to China, he transmitted these teachings to Master Kuiji of Ci'en Temple. Master Kuiji wrote commentaries and subcommentaries, and based on Preceptor Jiexian's Three Periods of Teaching, he divided the teachings into the Doctrine of Existence, the Doctrine of Emptiness, and the Doctrine of Neither Existence nor Emptiness. Furthermore, he elaborated on the scope of the Eight Consciousnesses' perception of objects, as well as the transformation of consciousness into wisdom, the condensation of wisdom into the Dharmakaya, and the doctrines of karma and retribution. He elucidated the profound and revealed the subtle. It can be said that his achievements surpassed other doctrines and grasped the key to the spirit. The so-called Nanshan School originated from Upali's compilation of the Vinaya Pitaka (Discipline Collection). During the Cao Wei period, the 'Mahasamghika Vinaya', 'Dharmaguptaka Vinaya' (Four-Part Vinaya), and other Vinayas were successively introduced to China. During the Tang Dynasty, Lawyer Cheng Zhao (Lawyer Xuan) repeatedly sensed the descent of deities, who discussed the merits and demerits of the Vinaya. Therefore, he consulted various Vinayas and took the 'Dharmaguptaka Vinaya' as his foundation, writing the 'Shu' (Commentary on Precepts) and 'Chao' (Notes on Matters), which are also known as the Three Great Works. He refuted the views of various schools and greatly promoted his own tenets. During the Huangyou and Yuanyou periods, Masters Kan (Huizheng) and Zhao (Zichi) appeared successively, each writing commentaries. Later, because Master Sheng and Master Zhao had disputes, revolving around issues such as the length of robes, they split into two factions. The so-called Esoteric School (Tantric Buddhism) initially involved Vajrasattva personally receiving the 'Yoga Five-Part Susiddhi Rituals' from Vairocana Buddha. Through successive transmissions, Vajrabodhi first came to the Eastern Land and transmitted it to Amoghavajra. Amoghavajra then went to Simhala (Sri Lanka) and other countries, receiving the Eighteen Assemblies of Vajra Abhisheka (Initiation) and the method of establishing the Mandala of the Womb Realm of Great Compassion from Acharya Nagarjuna. During the Tianbao period, he was summoned to the capital, and Emperor Xuanzong greatly respected him. Emperors Suzong and Daizong both honored him as the National Preceptor of Abhisheka. After his death, he was posthumously awarded the title of Tai Sikong. His lineage gradually declined, and now only those who specialize in Yoga Buddhist rituals remain. Previously, Amoghavajra's disciple Huiguo transmitted the esoteric teachings to Kukai of Japan, and the lineage has continued uninterrupted. Recently, Jun Jing came from Yunjian to study with Beifeng Yin Xue, who is a descendant of that lineage. His scholarship and practice are truly outstanding in Haidong (Korean Peninsula).
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所謂禪宗者。始菩提達磨遠越[葸-十+夕]嶺。來乎此土。初無不立文字之說(南泉普愿始唱別傳不立文字。見性成佛)。惟面壁習禪而已。又以楞伽四卷授之慧可。謂可曰。籍教悟宗。又曰。我觀漢地惟有此經。仁者依行。自可度世。可持之以為心要。隨行不爽。遺委洎黃梅五祖弘忍。易以金剛傳授曹溪慧能。是謂六祖。爾後南北分宗。五家柝派。始各闢戶庭。侈大其道。於是稱禪宗者類。以掃蕩掀翻為尚。凡經論所詮事理解行。一切斥為紙上之談。詰其所以然。則曰。我宗無修無證。吁。安得天臺六即之義。以藥其病乎。蓋能有二弟子。一曰南嶽讓。二曰清原思。南嶽下分溈仰．臨濟二宗。溈仰雖絕。臨濟獨盛。迨至石霜。又分黃龍．楊龍．楊岐。今黃龍弱矣。而楊岐三佛最為競爽。清原下分曹洞．雲門．法眼三宗。法眼當五季時高麗國王遣沙門三十六人傳永明之道。相次以歸。遂以開寶八年絕乎中國。而傳乎高麗。令僅存曹洞．雲門二家焉。然啟禪關者。雖分宗不同。挹流尋源亦不越乎經論之禪定。一度與今家之定。聖一行也。複次如來善巧方便。深觀此方眾生身．鼻．舌根則鈍。眼．耳．意根則利。就三利中耳根為最。所以諸大菩薩于佛滅后。顯化娑婆。雖妙德現於清涼。遍吉彰于岷峨。然俱不
【現代漢語翻譯】 現代漢語譯本： 所謂的禪宗，始於菩提達摩（Bodhidharma，印度僧人，禪宗始祖）遠渡蔥嶺（[葸-十+夕]嶺，指帕米爾高原）來到中國。最初並沒有不立文字的說法（南泉普愿（Nanquan Puyuan，唐代禪師）才開始提倡別傳，不立文字，見性成佛）。只是面壁習禪而已。又將《楞伽經》（Laṅkāvatāra Sūtra，大乘佛教經典）四卷傳授給慧可（Huike，禪宗二祖），對慧可說：『憑藉經教領悟宗門。』又說：『我觀察漢地只有這部經，仁者依此修行，自然可以度化世人。』慧可奉持此經作為心要，隨身奉行毫不違背。這份傳承到了黃梅五祖弘忍（Hongren，禪宗五祖）時，改用《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra，般若經典）傳授給曹溪慧能（Huineng，禪宗六祖），這就是所謂的六祖。此後南北分宗，五家分派，開始各自開闢門戶，誇大自己的道。於是，號稱禪宗的人，大多以掃蕩掀翻為時尚，凡是經論所詮釋的事理見行，一概斥責為紙上談兵。追問他們為什麼這樣做，他們就說：『我宗無修無證。』唉！怎麼能用天臺宗的六即義（Six Identities，天臺宗的修行次第）來醫治他們的弊病呢？慧能有兩個弟子，一個叫南嶽讓（Nanyue Rang，禪宗七祖之一），一個叫清原思（Qingyuan Xingsi，禪宗七祖之一）。南嶽讓門下分出溈仰宗（Weiyang school）和臨濟宗（Linji school）。溈仰宗雖然衰絕，臨濟宗卻很興盛。到了石霜（Shishuang，指石霜楚圓禪師），又分出黃龍派（Huanglong branch）和楊岐派（Yangqi branch）。現在黃龍派衰弱了，而楊岐派的三佛（Three Buddhas of Yangqi）最為活躍。清原思門下分出曹洞宗（Caodong school）、雲門宗（Yunmen school）和法眼宗（Fayan school）。法眼宗在五代時期，高麗國王派遣沙門三十六人來傳永明延壽（Yongming Yanshou，法眼宗代表人物）的道，相繼回國，於是在開寶八年（975年）在中國絕跡，而傳到了高麗。現在僅存曹洞宗和雲門宗兩家。然而，開啟禪關的人，雖然宗派不同，但追溯源頭，也不超出經論的禪定。一度與現在的禪定，聖人所行是一樣的。再次，如來善巧方便，深刻觀察到此方眾生的身、鼻、舌根遲鈍，眼、耳、意根敏利。在三種敏利中，耳根最為敏利。所以諸大菩薩在佛滅度后，顯化在娑婆世界，雖然妙德（Miaode，文殊菩薩的別稱）顯現在清涼山（Mount Qingliang，五臺山），遍吉（Puxian，普賢菩薩的別稱）彰顯在岷山（Mount Min），但都
【English Translation】 English version: The so-called Chan school began when Bodhidharma (Bodhidharma, an Indian monk, the founder of Zen Buddhism) traveled far across the Pamir Mountains ([葸-十+夕] Ridge, referring to the Pamir Plateau) to come to China. Initially, there was no saying of not establishing words (Nanquan Puyuan (Nanquan Puyuan, a Zen master of the Tang Dynasty) began to advocate special transmission, not establishing words, and seeing one's nature to become a Buddha). He only practiced Zen by facing the wall. He also passed the four volumes of the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra, a Mahayana Buddhist scripture) to Huike (Huike, the second ancestor of Zen), saying to Huike: 'Enlighten the sect by means of scriptures.' He also said: 'I observe that in the Han land, only this scripture exists. If the benevolent one practices according to it, he can naturally save the world.' Huike upheld this scripture as the essence of his mind, practicing it without deviation. This transmission, when it reached Hongren (Hongren, the fifth ancestor of Zen) of Huangmei, changed to using the Vajracchedikā Prajñāpāramitā Sūtra (Vajracchedikā Prajñāpāramitā Sūtra, a Prajna scripture) to transmit to Huineng (Huineng, the sixth ancestor of Zen) of Caoxi, which is the so-called sixth ancestor. Thereafter, the north and south divided into sects, and the five houses split into branches, each opening its own doors and exaggerating its own path. Therefore, those who call themselves the Chan school mostly regard sweeping away and overturning as fashionable, and all the principles, understanding, practice, and conduct explained in the scriptures are denounced as mere talk on paper. When asked why they do this, they say: 'Our sect has no cultivation and no realization.' Alas! How can the Six Identities (Six Identities, the stages of practice in the Tiantai school) of the Tiantai school be used to cure their ills? Huineng had two disciples, one named Nanyue Rang (Nanyue Rang, one of the seventh ancestors of Zen), and the other named Qingyuan Xingsi (Qingyuan Xingsi, one of the seventh ancestors of Zen). From Nanyue Rang's lineage came the Weiyang school (Weiyang school) and the Linji school (Linji school). Although the Weiyang school declined and disappeared, the Linji school flourished greatly. When it came to Shishuang (Shishuang, referring to Zen Master Shishuang Chuyuan), it further divided into the Huanglong branch (Huanglong branch) and the Yangqi branch (Yangqi branch). Now the Huanglong branch is weak, while the Three Buddhas of Yangqi (Three Buddhas of Yangqi) are the most active. From Qingyuan Xingsi's lineage came the Caodong school (Caodong school), the Yunmen school (Yunmen school), and the Fayan school (Fayan school). During the Five Dynasties period, the king of Goryeo sent thirty-six monks to transmit the Dao of Yongming Yanshou (Yongming Yanshou, a representative figure of the Fayan school), who successively returned to their country, and thus the Fayan school became extinct in China in the eighth year of Kaibao (975 AD) and was transmitted to Goryeo. Now only the Caodong and Yunmen schools remain. However, those who open the gate of Chan, although their sects are different, when tracing the source, do not go beyond the Samadhi of the scriptures. The Samadhi of the past and the present is the same as that practiced by the sages. Furthermore, the Tathagata, with skillful means, deeply observes that the physical body, nose, and tongue roots of the beings in this land are dull, while the eye, ear, and mind roots are sharp. Among the three sharp roots, the ear root is the sharpest. Therefore, after the Buddha's Parinirvana, the great Bodhisattvas manifested in the Saha world. Although Miaode (Miaode, another name for Manjushri Bodhisattva) appeared on Mount Qingliang (Mount Qingliang, Mount Wutai), and Puxian (Puxian, another name for Samantabhadra Bodhisattva) manifested on Mount Min (Mount Min), they both
若觀音本證耳根圓通投合此方機緣。救苦說法。厥功尤多。是故如來稱讚。非止一經。慈悲感應如普門品。圓通自在如首楞嚴。總持秘要如消伏三用。相好莊嚴如觀無量壽。至於指其處也。則見於華嚴大經。所謂南海岸孤絕處有山名曰補恒落迦。觀音菩薩止住其中。鎧庵贊固是塵塵俱法界。此方獨選耳圓通。複次如來臨滅。來諸羅漢留身住世。或四。或十六。或九十九億。如基之布。散影十方。或海島。或山間。不可得而知也。按寶云經。列十六大士之名。各有百千眷屬。及其住處。然後乃云。如是聖人皆不涅槃。應人天供。為世福田。于刀．疾．饑三災之時。人壽十歲。佛法盡滅。而眾生壽復更增至百歲時。十六羅漢與諸弟子下閻浮提。說法教化。乃至人壽至七萬歲時。弘法乃畢。時諸羅漢以佛經典。及舍利等收聚起塔。乃共集會。結跏趺坐。圍繞是塔。當入涅槃。與世寶塔俱沒于地。不復出現。於時佛法一時盡矣。又於此時。千億支佛出現於世。說法利物。乃至減劫。人壽八萬歲時。彌勒佛出。又法華信解品四大弟子述偈。我等今者。真是聲聞。以佛道聲。令一切聞。我等今者。真阿羅漢。于諸世間。天人魔梵。普于其中。應受供養。又法華論。有四種聲聞。一曰決定性。二曰增上慢。三曰退大。四曰應化定性。
【現代漢語翻譯】 現代漢語譯本 若觀音（Avalokiteśvara，菩薩名）以其本證的耳根圓通，與此方世界的眾生機緣相投合，救苦救難，宣說佛法，其功德尤為廣大。因此，如來佛（Tathāgata）對觀音菩薩的稱讚，並非僅限於一部經典。《普門品》中記載了觀音菩薩的慈悲感應，《首楞嚴經》中記載了觀音菩薩的圓通自在，《消伏三用》中記載了觀音菩薩的總持秘要，《觀無量壽經》中記載了觀音菩薩的相好莊嚴。至於指出觀音菩薩的住處，則見於《華嚴經》，經中說：『在南海岸的孤絕之處，有一座山，名叫補恒落迦（Potalaka，觀音菩薩的道場）。觀音菩薩就居住在那裡。』鎧庵的讚語說得好，『塵塵俱是法界，此方世界獨選耳根圓通。』 再者，如來佛（Tathāgata）臨近涅槃（Nirvana，佛教用語，指解脫生死輪迴的狀態）時，前來的諸位阿羅漢（Arhat，佛教修行者達到的一種境界）發願留身住世，有的四位，有的十六位，有的九十九億位，如同棋子般分佈，散佈身影於十方世界，有的在海島，有的在山間，難以得知他們的具體位置。按照《寶云經》的記載，列出了十六位大士（Mahāsattva，指大菩薩）的名字，每位大士各有百千眷屬，以及他們的住處。然後經中說：『這些聖人都不入涅槃，應人天供養，為世間作福田。』在刀兵、疾疫、飢餓這三種災難發生時，人的壽命只有十歲，佛法也將滅盡。而當衆生的壽命又逐漸增長到百歲時，十六位阿羅漢與他們的弟子會下到閻浮提（Jambudvipa，指我們所居住的這個世界），說法教化。直到人的壽命達到七萬歲時，弘揚佛法才結束。那時，諸位阿羅漢將佛經和舍利（Śarīra，佛教用語，指佛或高僧圓寂后留下的遺物）等收集起來，建造佛塔，然後共同結跏趺坐（Vajrasana，佛教修行者的一種坐姿），圍繞著佛塔，準備入涅槃。他們與世間的寶塔一同沉沒于地，不再出現。這時，佛法就完全滅盡了。 又於此時，千億支佛（Buddha）出現於世，說法利物，乃至減劫（Kalpa，佛教用語，指時間單位）時，人的壽命達到八萬歲時，彌勒佛（Maitreya Buddha）出世。另外，《法華經·信解品》中，四大弟子述說偈語：『我們現在，真是聲聞（Śrāvaka，佛教用語，指聽聞佛法而修行的弟子），以佛道之聲，令一切眾生聽聞。我們現在，真是阿羅漢（Arhat），在諸世間，天人魔梵（Deva, human, Mara, Brahma，指天神、人類、惡魔和梵天），普遍於其中，應受供養。』另外，《法華論》中，有四種聲聞：一是決定性，二是增上慢，三是退大，四是應化定性。
【English Translation】 English version If Avalokiteśvara (Guanyin, name of a Bodhisattva) uses his originally enlightened perfect penetration of the ear faculty, which resonates with the opportunities of beings in this realm, to relieve suffering and preach the Dharma, his merits are especially great. Therefore, the Tathāgata (Buddha) praises Avalokiteśvara not just in one sutra. The 'Universal Gate Chapter' describes Avalokiteśvara's compassionate responses, the 'Śūraṅgama Sūtra' describes Avalokiteśvara's perfect and unhindered freedom, the 'Eliminating and Subduing Three Uses' describes Avalokiteśvara's all-encompassing secret essentials, and the 'Contemplation Sūtra of Immeasurable Life' describes Avalokiteśvara's majestic and adorned features. As for pointing out his dwelling place, it is found in the 'Avataṃsaka Sūtra', which says: 'On the desolate shore of the southern sea, there is a mountain named Potalaka (Avalokiteśvara's abode). Avalokiteśvara dwells there.' Kai'an's praise is well said: 'Each and every dust mote is the Dharma Realm; this realm uniquely chooses perfect penetration through the ear.' Furthermore, when the Tathāgata (Buddha) was approaching Nirvana (state of liberation from the cycle of birth and death), the Arhats (Buddhist practitioners who have attained a certain level of enlightenment) who came vowed to remain in the world, some four, some sixteen, some ninety-nine billion, distributed like pieces on a board, scattering their shadows in the ten directions, some on islands, some in mountains, their exact locations difficult to know. According to the 'Ratnamegha Sutra', the names of sixteen great Bodhisattvas (Mahāsattva, great beings) are listed, each with hundreds of thousands of attendants and their dwelling places. Then the sutra says: 'These sages will not enter Nirvana, but will receive offerings from humans and gods, and be fields of merit for the world.' During the three calamities of war, disease, and famine, when people's lifespan is only ten years and the Buddha's Dharma is about to perish, and when the lifespan of beings gradually increases to one hundred years, the sixteen Arhats and their disciples will descend to Jambudvipa (the world we live in) to preach and teach. Only when people's lifespan reaches seventy thousand years will the propagation of the Dharma end. At that time, the Arhats will collect the Buddhist scriptures and relics (Śarīra, remains of the Buddha or high monks after their death), build pagodas, and then together sit in the lotus position (Vajrasana, a sitting posture for Buddhist practitioners), surrounding the pagodas, preparing to enter Nirvana. They and the precious pagodas of the world will sink into the earth together and no longer appear. At this time, the Buddha's Dharma will be completely extinguished. Also at this time, a thousand trillion Buddhas (Buddha) will appear in the world, preaching the Dharma and benefiting beings, until the time of the decreasing kalpa (Kalpa, a unit of time in Buddhism), when people's lifespan reaches eighty thousand years, Maitreya Buddha (Maitreya Buddha) will appear. In addition, in the 'Faith and Understanding Chapter' of the 'Lotus Sutra', the four great disciples recite verses: 'We are now truly Śrāvakas (disciples who learn by hearing), making the voice of the Buddha's path heard by all beings. We are now truly Arhats (Arhats), in all the worlds, among gods, humans, demons, and Brahmas (Deva, human, Mara, Brahma), universally worthy of receiving offerings.' Furthermore, in the 'Treatise on the Lotus Sutra', there are four types of Śrāvakas: one is of fixed nature, two is of increased arrogance, three is retreating from the Great Vehicle, and four is of responsive transformation and fixed nature.
若到法華則名元住小。元小退大。得記之後。並堪受佛遺囑。住世應供。據法住記。諸大羅漢各承佛囑。住一世界一方所。為後人津樑。今永嘉雁蕩．天臺石橋．眉陽中巖．西蜀牛頭。皆化現異跡之所。又賓頭盧曾為樹提長者。現通。佛擯不容涅槃。來令為末法四眾作大福田。然妙覺果人。究竟十號。方有應供之名。令諸大士。本證小法。亦同藏佛。得此名者。蓋已斷見思。出分段。即能應彼人天供養。況經法華開顯。進破無明。所謂真阿羅漢者乎。所以來其久住世者。蓋若如來住世無異也。禪者頌云。五百小乘癡齪漢。一生把定死蛇頭。神通妙用不如汝。佛法須還老比丘。茲蓋不知聖賢以權引實之化。法華開顯之旨故云。鎧庵疏。位居已辨。雖現聲聞之形。惑破無明。實秘菩薩之行。已受上．中．下之記莂。長為正像末之良因(云云)。又末代比丘．比丘尼三惑浩然。諸戒多犯。亦稱應供者。蓋祝髮。染衣。實住持三寶之一。猶假儒衣冠非儒。而何所以與彼真僧同稱良福田也。故如來留白毫一分功德。供養末世弟子。又受兩國三千寶蓋。獨留其一覆護末世弟子。令得供養。豈無自耶。複次如來滅后。寶誌現於梁朝。僧伽來於唐代。布袋化于鄞水。豬頭顯于雙溪。襄陽啖蛤。姑蘇餌蝦。羅什吞針。童進飲鴆。隱峰倒卓
【現代漢語翻譯】 現代漢語譯本：如果到達《法華經》所說的境界，就叫做原本安住于小乘。原本的小乘退去，轉而趨向大乘。在得到佛的授記之後，都能夠接受佛的遺囑，住世接受供養。根據《法住記》記載，各位大阿羅漢各自承受佛的囑託，住在一個世界的某個地方，作為後人的津樑（比喻引導者）。現在永嘉的雁蕩山、天臺山的石橋、眉陽的中巖、西蜀的牛頭山，都是化現奇異事蹟的地方。還有賓頭盧尊者曾經為樹提長者顯現神通，佛不允許他入涅槃，讓他為末法時代的四眾弟子作大福田（比喻能帶來福報的人或事物）。 然而，達到妙覺果位的人，究竟圓滿了十種名號，才真正具有『應供』的資格。即使那些大菩薩，原本證得的是小乘法，也同樣被視為藏佛（隱藏的佛），得到『應供』這個名號，是因為他們已經斷除了見思惑，脫離了分段生死，就能接受人天的供養。更何況經過《法華經》的開顯，進一步破除了無明，那才是真正的阿羅漢啊！所以讓他們長久住世，和如來住世沒有什麼區別。禪者有頌說：『五百小乘癡齪漢，一生把定死蛇頭。神通妙用不如汝，佛法須還老比丘。』這大概是不瞭解聖賢用權巧方便引導趨向真實的教化，以及《法華經》開顯真實之旨的緣故。鎧庵疏中說：『位居已經辨明，雖然顯現的是聲聞的形象，破除的卻是無明惑，實際上是秘密地修持菩薩的行徑。已經接受了上、中、下三種授記，長久地作為正法、像法、末法時代的良好因緣。』 此外，末法時代的比丘、比丘尼，三惑（見思惑、塵沙惑、無明惑）深重，很多都違犯了戒律，也被稱為『應供』，是因為他們剃了頭髮，穿了袈裟，實際上是住持三寶（佛、法、僧）的一份子。就像穿著儒服的人不一定是儒者一樣，但為什麼他們能和真正的僧人一樣被稱為良福田呢？所以如來留下白毫相的一分功德，供養末世的弟子。又接受兩個國家的三千寶蓋，只留下一頂來覆護末世的弟子，讓他們得到供養，難道沒有原因嗎？ 再者，如來滅度后，寶誌禪師顯現在梁朝，僧伽大師來到唐代，布袋和尚化身於鄞水，豬頭和尚顯靈于雙溪。襄陽人吃蛤蜊，姑蘇人吃蝦，鳩摩羅什吞針，童進飲毒酒，隱峰禪師倒立而逝。
【English Translation】 English version: If one reaches the state described in the Lotus Sutra, it is called originally dwelling in the Small Vehicle. The original Small Vehicle recedes, and one turns towards the Great Vehicle. After receiving the Buddha's prediction, all are capable of receiving the Buddha's entrustment, dwelling in the world to receive offerings. According to the 'Record of Staying in the Dharma,' each of the great Arhats received the Buddha's entrustment, dwelling in a certain place in a world, as a ferry for later generations (a metaphor for a guide). Now, Yandang Mountain in Yongjia, the Stone Bridge of Tiantai Mountain, Zhongyan in Meiyang, and Niutou Mountain in Western Shu are all places where strange events have manifested. Also, Venerable Pindola once displayed supernatural powers for the Elder Shudhi. The Buddha did not allow him to enter Nirvana, but instead had him be a great field of merit (a metaphor for someone or something that brings blessings) for the fourfold assembly of the Dharma-ending Age. However, those who reach the stage of Wonderful Enlightenment, ultimately perfecting the ten titles, are truly qualified to be 'worthy of offerings.' Even those great Bodhisattvas who originally attained the Small Vehicle Dharma are also regarded as Hidden Buddhas, and receive the title 'worthy of offerings' because they have already severed the delusions of views and thoughts, and escaped from the cycle of birth and death, and are able to receive the offerings of humans and devas. Moreover, after the revelation of the Lotus Sutra, they further break through ignorance, and are truly Arhats! Therefore, allowing them to dwell in the world for a long time is no different from the Tathagata dwelling in the world. A Chan practitioner has a verse: 'Five hundred Small Vehicle foolish men, grasping a dead snake's head for a lifetime. Supernatural powers and wonderful functions are not as good as you, the Buddha-dharma must be returned to the old Bhikshu.' This is probably because they do not understand the skillful means used by the sages to guide towards the truth, and the meaning of the Lotus Sutra's revelation of the truth. The Kai'an Commentary says: 'The position has already been clarified, although they appear in the form of Sravakas, they are breaking through the delusion of ignorance, and are actually secretly practicing the conduct of Bodhisattvas. They have already received the predictions of the upper, middle, and lower grades, and are long-term good causes for the Dharma-Correct, Dharma-Resemblance, and Dharma-Ending Ages.' Furthermore, the Bhikshus and Bhikshunis of the Dharma-ending Age, with their three delusions (delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance) being profound, and many violating the precepts, are also called 'worthy of offerings,' because they have shaved their heads and wear the kasaya, and are actually a part of upholding the Three Jewels (Buddha, Dharma, Sangha). Just like someone wearing Confucian robes is not necessarily a Confucian, but why can they be called good fields of merit like true monks? Therefore, the Tathagata left a portion of the merit of the white hair mark to offer to the disciples of the Dharma-ending Age. Also, he received three thousand jeweled canopies from two countries, but only left one to cover and protect the disciples of the Dharma-ending Age, allowing them to receive offerings. Is there no reason for this? Moreover, after the Tathagata's Parinirvana, Zen Master Baozhi appeared in the Liang Dynasty, Master Sengqie came to the Tang Dynasty, the Cloth Bag Monk incarnated in Yinshui, and the Pig Head Monk manifested in Shuangxi. The people of Xiangyang ate clams, the people of Gusu ate shrimp, Kumarajiva swallowed needles, Tong Jin drank poison, and Zen Master Yinfeng died standing upside down.
。灌溪步歸。或大吼而休。或翻舡而往。此皆菩薩羅漢應身生彼末法之中。作種種形。度諸輪轉者也。今之人往往竊服假形。叨濫上聖。能為其易者。不能為其難者。猶負涂之豕。躡應龍之足。其可得耶。左溪(八)新羅純英理應法融支硎道遵靈源道欣法盛靈輸慧照靈徹智昂僧統神邕進明婺州清辨行宣圓凈法開會稽大義法源明州道源衢州道賓慧從常州守真杭州法燈法真弟子傳禮王元福法華(六)教主(四)天竺真觀國清普明天臺智越華頂波若天臺法彥福林大志國清智璪佛隴智晞法忍等觀玉泉道悅玉泉法盛國清普朗九江智鍇國清慧威碧閑法俊興皇慧奘金陵法慎南嶽慧稠當陽抱師玉泉關王天臺山龍王得深心三十二人得門千數北齊(二)龍樹(一)南嶽(三)高麗玄光入水光三昧二人入火光三昧一人升堂受莂一人高閑慧旻南嶽大善縣令陳正業南嶽僧照枝江慧成悟真慧超云峰慧涌仙城慧命江陵慧威鐘山智瓘枝江慧瓘般若方合凈人影堂二十八人南嶽帝君大都督吳明徹業高四百信重三千章安(五)玉泉道素荊州弘景南嶽大慧天宮(七)荊溪(九)荊溪道遼素師最澄廣修維蠲光韶敬文良谞物外慧凝玄廣處原敬休元琇常操義從德儔慧[(文*民)/(〦-一+貝)]修雅清竦義寂行靖契能慶文瑞先義通清曉遇成守仁有基定祥異聞體源知
【現代漢語翻譯】 灌溪步歸，有時大聲吼叫后休息，有時翻轉船隻而行。這些都是菩薩、阿羅漢應化之身，降生在那末法時代之中，示現種種形象，度化那些在輪迴中流轉的眾生。現在的人常常偷偷地模仿這些外在的形象，冒充聖人。能做容易的事情，卻不能做困難的事情，就像揹著泥土的豬，踩著應龍的腳印，怎麼可能成功呢？ 左溪（Zuo Xi，地名）的新羅（Xin Luo，古國名）純英、理應、法融、支硎（Zhi Xing，人名）、道遵、靈源道欣、法盛、靈輸、慧照、靈徹、智昂、僧統神邕、進明、婺州（Wu Zhou，地名）清辨、行宣、圓凈法開、會稽（Kuai Ji，地名）大義法源、明州（Ming Zhou，地名）道源、衢州（Qu Zhou，地名）道賓、慧從、常州（Chang Zhou，地名）守真、杭州（Hang Zhou，地名）法燈、法真弟子傳禮、王元福、法華（Fa Hua，地名）（六）教主（Jiao Zhu，稱號）（四）天竺（Tian Zhu，古印度）真觀、國清（Guo Qing，寺名）普明、天臺（Tian Tai，山名）智越、華頂（Hua Ding，山名）波若、天臺法彥、福林大志、國清智璪、佛隴智晞、法忍等觀、玉泉（Yu Quan，地名）道悅、玉泉法盛、國清普朗、九江（Jiu Jiang，地名）智鍇、國清慧威、碧閑法俊、興皇慧奘、金陵（Jin Ling，地名）法慎、南嶽（Nan Yue，山名）慧稠、當陽（Dang Yang，地名）抱師、玉泉關王、天臺山龍王，得到深心的人三十二人，入門的弟子數以千計。北齊（Bei Qi，朝代）（二）龍樹（Long Shu，菩薩名）（一）南嶽（Nan Yue，山名）（三）高麗（Gao Li，古國名）玄光，入水光三昧二人，入火光三昧一人，升堂受記一人，高閑、慧旻、南嶽大善縣令陳正業、南嶽僧照、枝江（Zhi Jiang，地名）慧成、悟真慧超、云峰慧涌、仙城慧命、江陵（Jiang Ling，地名）慧威、鐘山（Zhong Shan，地名）智瓘、枝江慧瓘、般若方合、凈人影堂二十八人、南嶽帝君、大都督吳明徹，業高四百，信重三千，章安（Zhang An，地名）（五）玉泉道素、荊州（Jing Zhou，地名）弘景、南嶽大慧、天宮（Tian Gong，地名）（七）荊溪（Jing Xi，地名）（九）荊溪道遼、素師、最澄、廣修、維蠲、光韶、敬文、良谞、物外慧凝、玄廣、處原、敬休、元琇、常操、義從、德儔、慧[（文*民）/（〦-一+貝）]、修雅、清竦、義寂、行靖、契能、慶文、瑞先、義通、清曉、遇成、守仁、有基、定祥、異聞體源知
【English Translation】 Guanxi (Guanxi, place name) returns on foot. Sometimes he roars loudly and then rests. Sometimes he overturns boats and goes on. All of these are manifestations of Bodhisattvas and Arhats, born in that degenerate age, appearing in various forms, to liberate those who transmigrate in the cycle of rebirth. People nowadays often secretly imitate these external forms, pretending to be sages. They can do the easy things, but cannot do the difficult things, like a pig carrying mud, stepping on the footprints of a Yinglong (mythical dragon), how can they succeed? Chunying of Xinluo (Xinluo, ancient kingdom) in Zuoxi (Zuoxi, place name), Liying, Farong, Zhixing (Zhixing, personal name), Daozun, Lingyuan Daoxin, Fasheng, Lingshu, Huizhao, Lingche, Zhiang, Sangtong Shenyong, Jinming, Qingbian of Wuzhou (Wuzhou, place name), Xingxuan, Yuanjing Fakai, Dayi Fayuan of Kuaiji (Kuaiji, place name), Daoyuan of Mingzhou (Mingzhou, place name), Daobin of Quzhou (Quzhou, place name), Huicong, Shouzheng of Changzhou (Changzhou, place name), Fadeng of Hangzhou (Hangzhou, place name), Fazen's disciple Chuanli, Wang Yuanfu, Fahua (Fahua, place name) (six) Jiaozhu (Jiaozhu, title) (four) Zhenguan of Tianzhu (Tianzhu, ancient India), Puming of Guoqing (Guoqing, temple name), Zhiyue of Tiantai (Tiantai, mountain name), Bore of Huading (Huading, mountain name), Fayan of Tiantai, Fulin Dazhi, Zhi Zhao of Guoqing, Zhixi of Folong, Faren and others, Daoyue of Yuquan (Yuquan, place name), Fasheng of Yuquan, Pulang of Guoqing, Zikai of Jiujiang (Jiujiang, place name), Huiwei of Guoqing, Bixian Fajun, Xinghuang Huizang, Fashen of Jinling (Jinling, place name), Huichou of Nanyue (Nanyue, mountain name), Baoshi of Dangyang (Dangyang, place name), Guan Wang of Yuquan, Dragon King of Tiantai Mountain, thirty-two people who attained profound mind, thousands of disciples who entered the gate. Beiqi (Beiqi, dynasty) (two) Longshu (Longshu, Bodhisattva name) (one) Nanyue (Nanyue, mountain name) (three) Xuanguang of Gaoli (Gaoli, ancient kingdom), two people entered the water light samadhi, one person entered the fire light samadhi, one person ascended the hall to receive prediction, Gaoxian, Huimin, Chen Zhengye, the magistrate of Dashan County in Nanyue, Sengzhao of Nanyue, Huicheng of Zhijiang (Zhijiang, place name), Wuzhen Huichao, Yunfeng Huiyong, Xiancheng Huiming, Huiwei of Jiangling (Jiangling, place name), Zhiguan of Zhongshan (Zhongshan, place name), Huiguan of Zhijiang, Bore Fanghe, twenty-eight lay people in the shadow hall, Emperor of Nanyue, Grand Commandant Wu Mingche, whose karma was four hundred high, and whose faith was three thousand strong, Zhang'an (Zhang'an, place name) (five) Daosu of Yuquan, Hongjing of Jingzhou (Jingzhou, place name), Dahui of Nanyue, Tiangong (Tiangong, place name) (seven) Jingxi (Jingxi, place name) (nine) Jingxi Daoliao, Susi, Saicho, Guangxiu, Weijuan, Guangshao, Jingwen, Liangxu, Wuwai Huining, Xuanguang, Chuyuan, Jingxiu, Yuanxiu, Changcao, Yicong, Dechou, Hui[(文*民)/(〦-一+貝)], Xiuya, Qingsong, Yiji, Xingjing, Qineng, Qingwen, Ruixian, Yitong, Qingxiao, Yucheng, Shouren, Youji, Dingxiang, Yiwen Tiyuanzhi
禮遵式祖韶元凈若愚義誠梵光可升居白慧辨從雅仲元慧觀德賢慧日思尚永堪子琳思義清鑒法潤本融思悟胡則文昌天授寶翔澄或宗昱覺明智臻懷慶曉乘悟真蕭閑志倫懷玉覺彌志因可榮義清懷贊晤恩洪敏文備源清智圖智仁繼齊咸潤善明慶照德聰慶巒可嚴蘊常行滿普門子梁肅李華田敦崔恭受業身通三十九人智度元皓智凈仲儀子瑜道如仲良尼悟極智真道巽識徹無姓懷遠法智廣智尚賢神智鑒文空相思恭戒澄延慶宗正明智中立晁說之陳瓘法維法中慧照法鄰延慶覺先溫州全教明州蘊恭超果惟湛海慧若圓處州義詢扶宗繼忠溫州法詮神智從義僧正處元息庵道淵凈社處廉法明文節閑林子真法明師昶壽昌法舟天臺法雲妙慧師楷水陸文炳圓辨道琛月堂慧詢悅庵凈慧逸堂法登一庵處躬正庵端信雪堂戒應清湛指南仲韶止庵法蓮環庵戒樞鏡庵景遷杭州如吉明州本圓浮石崇矩守孜溫其善嵩居式日東懷月衢州文智三學則全若水廣慈慧才希最子良思辨惟清法宗慧舟志豪越州覺琮神照本如能仁法寶白蓮處咸○神悟處謙北神凈梵通照慧明報慈蘊堯超果慧道德藏從進頂山子文飛英智忱北禪慧深婺州子方白蓮善圭德藏擇瑛壽安良弼教藏有全樝庵有嚴法麟應通寶纖元璪臺州懷雅杭州義全廣嚴瑩南屏梵臻凈覺仁岳慧勤可久子昉乃仁尚能慈梵靈照靜仁覺圓靜智胡宿文粲後身
【現代漢語翻譯】 現代漢語譯本 禮遵（僧人法號）式祖韶元（僧人法號）凈若愚（僧人法號）義誠梵光（僧人法號）可升（僧人法號）居白慧辨（僧人法號）從雅仲元（僧人法號）慧觀德賢（僧人法號）慧日思尚（僧人法號）永堪子琳（僧人法號）思義清鑒（僧人法號）法潤本融（僧人法號）思悟胡則（僧人法號）文昌天授（僧人法號）寶翔澄或（僧人法號）宗昱覺明（僧人法號）智臻懷慶（僧人法號）曉乘悟真（僧人法號）蕭閑志倫（僧人法號）懷玉覺彌（僧人法號）志因可榮（僧人法號）義清懷贊（僧人法號）晤恩洪敏（僧人法號）文備源清（僧人法號）智圖智仁（僧人法號）繼齊咸潤（僧人法號）善明慶照（僧人法號）德聰慶巒（僧人法號）可嚴蘊常（僧人法號）行滿普門（僧人法號）子梁肅李華田敦崔恭（居士名）受業身通三十九人智度元皓（僧人法號）智凈仲儀（僧人法號）子瑜道如（僧人法號）仲良尼悟極（僧人法號）智真道巽（僧人法號）識徹無姓（僧人法號）懷遠法智（僧人法號）廣智尚賢（僧人法號）神智鑒文（僧人法號）空相思恭（僧人法號）戒澄延慶（僧人法號）宗正明智（僧人法號）中立晁說之陳瓘法維法中慧照法鄰延慶覺先（居士名）溫州全教明州蘊恭超果惟湛海慧若圓（地名）處州義詢扶宗繼忠（地名）溫州法詮神智從義僧正處元息庵道淵（僧人法號）凈社處廉（僧人法號）法明文節（僧人法號）閑林子真（僧人法號）法明師昶（僧人法號）壽昌法舟（僧人法號）天臺法雲（僧人法號）妙慧師楷（僧人法號）水陸文炳（僧人法號）圓辨道琛（僧人法號）月堂慧詢（僧人法號）悅庵凈慧（僧人法號）逸堂法登（僧人法號）一庵處躬（僧人法號）正庵端信（僧人法號）雪堂戒應（僧人法號）清湛指南（僧人法號）仲韶止庵（僧人法號）法蓮環庵（僧人法號）戒樞鏡庵（僧人法號）景遷杭州如吉（地名）明州本圓（地名）浮石崇矩（僧人法號）守孜溫其善嵩（僧人法號）居式日東（僧人法號）懷月衢州（地名）文智三學則全（僧人法號）若水廣慈（僧人法號）慧才希最（僧人法號）子良思辨（僧人法號）惟清法宗（僧人法號）慧舟志豪（僧人法號）越州覺琮（地名）神照本如（僧人法號）能仁法寶（僧人法號）白蓮處咸（地名）○神悟處謙（僧人法號）北神凈梵（地名）通照慧明（僧人法號）報慈蘊堯（僧人法號）超果慧德（僧人法號）藏從進頂山（地名）子文飛英（僧人法號）智忱北禪（僧人法號）慧深婺州（地名）子方白蓮（地名）善圭德藏（僧人法號）擇瑛壽安（地名）良弼教藏（僧人法號）有全樝庵（僧人法號）有嚴法麟（僧人法號）應通寶纖（僧人法號）元璪臺州（地名）懷雅杭州（地名）義全廣嚴瑩（僧人法號）南屏梵臻（地名）凈覺仁岳（僧人法號）慧勤可久（僧人法號）子昉乃仁（僧人法號）尚能慈梵（僧人法號）靈照靜仁（僧人法號）覺圓靜智（僧人法號）胡宿文粲（人名）後身
【English Translation】 English version Li Zun (Dharma name of a monk), Shizu Shaoyuan (Dharma name of a monk), Jing Ruoyu (Dharma name of a monk), Yicheng Fanguang (Dharma name of a monk), Kesheng (Dharma name of a monk), Jubai Huibian (Dharma name of a monk), Congya Zhongyuan (Dharma name of a monk), Huiguan Dexian (Dharma name of a monk), Huiri Sishang (Dharma name of a monk), Yongkan Zilin (Dharma name of a monk), Siyi Qingjian (Dharma name of a monk), Farun Benrong (Dharma name of a monk), Siwu Huze (Dharma name of a monk), Wenchang Tianshou (Dharma name of a monk), Baoxiang Cheng Huo (Dharma name of a monk), Zongyu Jueming (Dharma name of a monk), Zhizhen Huaiqing (Dharma name of a monk), Xiaocheng Wuzhen (Dharma name of a monk), Xiaoxian Zhilun (Dharma name of a monk), Huaiyu Juemi (Dharma name of a monk), Zhiyin Kerong (Dharma name of a monk), Yiqing Huaizan (Dharma name of a monk), Wu'en Hongmin (Dharma name of a monk), Wenbei Yuanqing (Dharma name of a monk), Zhituzhiren (Dharma name of a monk), Jiji Xianrun (Dharma name of a monk), Shanming Qingzhao (Dharma name of a monk), Decong Qingluan (Dharma name of a monk), Keyan Yunshang (Dharma name of a monk), Xingman Pumen (Dharma name of a monk), Zi Liangsu Li Hua Tian Dun Cui Gong (names of lay Buddhists) received teachings. Thirty-nine people, Zhidu Yuanhao (Dharma name of a monk), Zhijing Zhongyi (Dharma name of a monk), Ziyu Ruda (Dharma name of a monk), Zhongliang Ni Wuji (Dharma name of a monk), Zhizhen Daoxun (Dharma name of a monk), Shiche Wuxing (Dharma name of a monk), Huaiyuan Fazhi (Dharma name of a monk), Guangzhi Shangxian (Dharma name of a monk), Shenzhi Jianwen (Dharma name of a monk), Kongxiang Sigong (Dharma name of a monk), Jicheng Yanqing (Dharma name of a monk), Zongzheng Mingzhi (Dharma name of a monk), Zhongli Chao Shuo-zhi Chen Guan Fawei Fazhong Huizhao Falin Yanqing Juexian (names of lay Buddhists), Wenzhou Quan Jiao Mingzhou Yun Gong Chao Guo Wei Zhan Hai Hui Ruo Yuan (place names), Chuzhou Yixun Fuzong Jizhong (place names), Wenzhou Faquan Shenzhi Congyi Sengzheng Chuyuan Xi'an Daoyuan (Dharma name of a monk), Jingshe Chulian (Dharma name of a monk), Faming Wenjie (Dharma name of a monk), Xianlin Zizhen (Dharma name of a monk), Faming Shichang (Dharma name of a monk), Shouchang Fazhou (Dharma name of a monk), Tiantai Fayun (Dharma name of a monk), Miaohui Shikai (Dharma name of a monk), Shuilu Wenbing (Dharma name of a monk), Yuanbian Daochen (Dharma name of a monk), Yuetang Huixun (Dharma name of a monk), Yue'an Jinghui (Dharma name of a monk), Yitang Faden (Dharma name of a monk), Yi'an Chugong (Dharma name of a monk), Zheng'an Duanxin (Dharma name of a monk), Xuetang Jieying (Dharma name of a monk), Qingzhan Zhinan (Dharma name of a monk), Zhongshao Zhi'an (Dharma name of a monk), Falian Huan'an (Dharma name of a monk), Jieshu Jing'an (Dharma name of a monk), Jingqian Hangzhou Ruji (place names), Mingzhou Benyuan (place names), Fushi Chongju (Dharma name of a monk), Shouzi Wenqi Shansong (Dharma name of a monk), Jushi Ridong (Dharma name of a monk), Huaiyue Quzhou (place names), Wenzhi Sanxue Zequan (Dharma name of a monk), Ruoshui Guangci (Dharma name of a monk), Huicai Xizui (Dharma name of a monk), Ziliang Sibian (Dharma name of a monk), Weiqing Fazong (Dharma name of a monk), Huizhou Zhihao (Dharma name of a monk), Yuezhou Juecong (place names), Shenzhao Benru (Dharma name of a monk), Nengren Fabao (Dharma name of a monk), Bailian Chuxian (place names), ○ Shenwu Chuqian (Dharma name of a monk), Beishen Jingfan (place names), Tongzhao Huiming (Dharma name of a monk), Bao'ci Yunyao (Dharma name of a monk), Chaoguo Huide (Dharma name of a monk), Cangcong Jinding Mountain (place names), Ziwen Feiying (Dharma name of a monk), Zhichen Beichan (Dharma name of a monk), Huishen Wuzhou (place names), Zifang Bailian (place names), Shan Gui De Cang (Dharma name of a monk), Ze Ying Shou'an (place names), Liangbi Jiao Cang (Dharma name of a monk), Youquan Zha'an (Dharma name of a monk), Youyan Falin (Dharma name of a monk), Yingtong Baoxian (Dharma name of a monk), Yuanzao Taizhou (place names), Huaiya Hangzhou (place names), Yiquan Guangyan Ying (Dharma name of a monk), Nanping Fanzhen (place names), Jingjue Renyue (Dharma name of a monk), Huiqin Kejiu (Dharma name of a monk), Zifang Nairen (Dharma name of a monk), Shangneng Cifan (Dharma name of a monk), Lingzhao Jingren (Dharma name of a monk), Jueyuan Jingzhi (Dharma name of a monk), Hu Su Wencan (name of a person) later life
道因梓庵有倫道時薛清歸俞源清南屏群峰太初梵慈智普東靈欽揚尖初淵崇先了生楊尖法欽龍華方南屏靈玩南屏用文憲章仲閔餘慶道存杭州宗正超果會賢精微彥倫清辨蘊齊景德法雲寶積彥端溫州景初文詡如詢慈辨從諫圓覺蘊慈法照中皎能仁道山白蓮法希海空法英白蓮法雄東山祖意則庵明哲醴泉行環布金覺先神敏慧齊文首座能行人法雲宗敏圓明智賢車溪擇鄉祥符道忻悟空善榮牧庵有朋顯庵法昌隱學本然浮石子慧永福智敦天王道用能仁懷寶草堂如寶竹庵可觀智行守旻神辨清一北峰宗印日本俊芿古云元粹明義首座佛智慈雲法照凈通普明如靖圓通思梵普圓善期慧覺齊璧北禪文俊北禪法榮慧照道倫圓覺凈圭慧解曇應慈室妙云癡絕希顏清修法久密印修慧澄覺神煥覺庵簡言總庵妙心常齊法燈鑑堂思義假名如湛車溪智欽天竺應如法燈道遵崇先懷志宣秘慧仙普圓普證餘姚澄慧覺清月佛照智賢神辨覺寧等慈慧序白蓮咸白蓮道鄉臺州凈侁明州凈景安國元慧智涌瞭然延慶智連澤山與咸赤城中益白蓮智圓山堂元性白蓮妙璘白蓮清悟白蓮子眸虛堂本空梵章首座真教智仙證悟圓智都錄若訥等庵士衡虛庵有宏上竺妙圭中庵師安上竺師覺石澗從戒晦案慧明
或有功法門。或章藻相涉而未詳承稟者。金華方巖䄳志遠元堪二師抱玉楚金二師寶王論飛錫十祖
【現代漢語翻譯】 現代漢語譯本： 道因（僧人法號）梓庵（寺廟名）有倫（僧人法號）道時（僧人法號）薛清（僧人法號）歸俞源（僧人法號，歸隱俞源）清南屏（僧人法號，在南屏山）群峰（僧人法號）太初（僧人法號）梵慈（寺廟名）智普（僧人法號）東靈（寺廟名）欽揚（僧人法號）尖初（僧人法號）淵崇（僧人法號）先了（僧人法號）生楊尖（僧人法號，在楊尖）法欽（僧人法號）龍華（寺廟名）方南屏（僧人法號，在南屏山）靈玩（僧人法號）南屏用文（僧人法號，在南屏山）仲閔（僧人法號）餘慶（僧人法號）道存（僧人法號）杭州（地名）宗正（僧人法號）超果（僧人法號）會賢（寺廟名）精微（僧人法號）彥倫（僧人法號）清辨（僧人法號）蘊齊（僧人法號）景德（年號）法雲（寺廟名）寶積（寺廟名）彥端（僧人法號）溫州（地名）景初（年號）文詡（僧人法號）如詢（僧人法號）慈辨（僧人法號）從諫（僧人法號）圓覺（寺廟名）蘊慈（僧人法號）法照（寺廟名）中皎（僧人法號）能仁（寺廟名）道山（寺廟名）白蓮（寺廟名）法希（僧人法號）海空（僧人法號）法英（僧人法號）白蓮（寺廟名）法雄（僧人法號）東山（寺廟名）祖意（僧人法號）則庵（寺廟名）明哲（僧人法號）醴泉（寺廟名）行環（僧人法號）布金（寺廟名）覺先（僧人法號）神敏（僧人法號）慧齊（僧人法號）文首座（僧人法號）能行人（僧人法號）法雲（寺廟名）宗敏（僧人法號）圓明（僧人法號）智賢（僧人法號）車溪（地名）擇鄉（僧人法號）祥符（年號）道忻（僧人法號）悟空（僧人法號）善榮（僧人法號）牧庵（寺廟名）有朋（僧人法號）顯庵（寺廟名）法昌（寺廟名）隱學（僧人法號）本然（僧人法號）浮石子（僧人法號）慧永福（寺廟名）智敦（僧人法號）天王（寺廟名）道用（僧人法號）能仁（寺廟名）懷寶（僧人法號）草堂（寺廟名）如寶（僧人法號）竹庵（寺廟名）可觀（僧人法號）智行（僧人法號）守旻（僧人法號）神辨（僧人法號）清一（僧人法號）北峰（寺廟名）宗印（僧人法號）日本（地名）俊芿（僧人法號）古云（僧人法號）元粹（僧人法號）明義首座（僧人法號）佛智（寺廟名）慈雲（寺廟名）法照（寺廟名）凈通（僧人法號）普明（寺廟名）如靖（僧人法號）圓通（寺廟名）思梵（僧人法號）普圓（僧人法號）善期（僧人法號）慧覺（僧人法號）齊璧（僧人法號）北禪（寺廟名）文俊（僧人法號）北禪（寺廟名）法榮（僧人法號）慧照（寺廟名）道倫（僧人法號）圓覺（寺廟名）凈圭（僧人法號）慧解（僧人法號）曇應（僧人法號）慈室（寺廟名）妙云（僧人法號）癡絕（僧人法號）希顏（僧人法號）清修（僧人法號）法久（僧人法號）密印（寺廟名）修慧（僧人法號）澄覺（僧人法號）神煥（僧人法號）覺庵（寺廟名）簡言（僧人法號）總庵（寺廟名）妙心（僧人法號）常齊（僧人法號）法燈（寺廟名）鑑堂（寺廟名）思義（僧人法號）假名（僧人法號）如湛（僧人法號）車溪（地名）智欽（僧人法號）天竺（地名）應如（僧人法號）法燈（寺廟名）道遵（僧人法號）崇先（寺廟名）懷志（僧人法號）宣秘（僧人法號）慧仙（僧人法號）普圓（僧人法號）普證（僧人法號）餘姚（地名）澄慧（僧人法號）覺清（僧人法號）月佛照（寺廟名）智賢（僧人法號）神辨（僧人法號）覺寧（僧人法號）等慈慧序（僧人法號）白蓮（寺廟名）咸白蓮（僧人法號）道鄉（僧人法號）臺州（地名）凈侁（僧人法號）明州（地名）凈景（僧人法號）安國（寺廟名）元慧（僧人法號）智涌（僧人法號）瞭然（僧人法號）延慶（寺廟名）智連（僧人法號）澤山（寺廟名）與咸（僧人法號）赤城（地名）中益（僧人法號）白蓮（寺廟名）智圓（僧人法號）山堂（寺廟名）元性（僧人法號）白蓮（寺廟名）妙璘（僧人法號）白蓮（寺廟名）清悟（僧人法號）白蓮（寺廟名）子眸（僧人法號）虛堂（寺廟名）本空（僧人法號）梵章首座（僧人法號）真教（寺廟名）智仙（僧人法號）證悟（僧人法號）圓智（僧人法號）都錄（僧人法號）若訥（僧人法號）等庵（寺廟名）士衡（僧人法號）虛庵（寺廟名）有宏（僧人法號）上竺（寺廟名）妙圭（僧人法號）中庵（寺廟名）師安（僧人法號）上竺（寺廟名）師覺（僧人法號）石澗（寺廟名）從戒（僧人法號）晦案（僧人法號）慧明（僧人法號)
或有功法門（修行方法）。或章藻（文章辭藻）相涉而未詳承稟（尚未詳細瞭解傳承）者。金華（地名）方巖（地名）䄳志遠（僧人法號）元堪（僧人法號）二師抱玉（僧人法號）楚金（僧人法號）二師寶王論（寺廟名）飛錫（僧人法號）十祖（對高僧的尊稱）
English version: Daoyin (Dharma name of a monk), Zian (name of a temple), Youlun (Dharma name of a monk), Daoshi (Dharma name of a monk), Xueqing (Dharma name of a monk), Gui Yuanyuan (Dharma name of a monk, retired to Yuanyuan), Qing Nanping (Dharma name of a monk, at Mount Nanping), Qunfeng (Dharma name of a monk), Taichu (Dharma name of a monk), Fanci (name of a temple), Zhipu (Dharma name of a monk), Dongling (name of a temple), Qinyang (Dharma name of a monk), Jianchu (Dharma name of a monk), Yuanchong (Dharma name of a monk), Xianliao (Dharma name of a monk), Sheng Yangjian (Dharma name of a monk, at Yangjian), Faqin (Dharma name of a monk), Longhua (name of a temple), Fang Nanping (Dharma name of a monk, at Mount Nanping), Lingwan (Dharma name of a monk), Nanping Yongwen (Dharma name of a monk, at Mount Nanping), Zhongmin (Dharma name of a monk), Yuqing (Dharma name of a monk), Daocun (Dharma name of a monk), Hangzhou (place name), Zongzheng (Dharma name of a monk), Chaoguo (Dharma name of a monk), Huixian (name of a temple), Jingwei (Dharma name of a monk), Yanlun (Dharma name of a monk), Qingbian (Dharma name of a monk), Yunqi (Dharma name of a monk), Jingde (era name), Fayun (name of a temple), Baoji (name of a temple), Yanduan (Dharma name of a monk), Wenzhou (place name), Jingchu (era name), Wenxu (Dharma name of a monk), Ruxun (Dharma name of a monk), Cibian (Dharma name of a monk), Congjian (Dharma name of a monk), Yuanjue (name of a temple), Yunci (Dharma name of a monk), Fazhao (name of a temple), Zhongjiao (Dharma name of a monk), Nengren (name of a temple), Daoshan (name of a temple), Bailian (name of a temple), Faxi (Dharma name of a monk), Haikong (Dharma name of a monk), Faying (Dharma name of a monk), Bailian (name of a temple), Faxiong (Dharma name of a monk), Dongshan (name of a temple), Zuyi (Dharma name of a monk), Ze'an (name of a temple), Mingzhe (Dharma name of a monk), Liquan (name of a temple), Xinghuan (Dharma name of a monk), Bujin (name of a temple), Juexian (Dharma name of a monk), Shenmin (Dharma name of a monk), Huiqi (Dharma name of a monk), Wen Shouzhuo (Dharma name of a monk), Nengxingren (Dharma name of a monk), Fayun (name of a temple), Zongmin (Dharma name of a monk), Yuanming (Dharma name of a monk), Zhixian (Dharma name of a monk), Chexi (place name), Zexiang (Dharma name of a monk), Xiangfu (era name), Daoxin (Dharma name of a monk), Wukong (Dharma name of a monk), Shanrong (Dharma name of a monk), Mu'an (name of a temple), Youpeng (Dharma name of a monk), Xian'an (name of a temple), Fachang (name of a temple), Yinxue (Dharma name of a monk), Benran (Dharma name of a monk), Fushizi (Dharma name of a monk), Hui Yongfu (name of a temple), Zhidun (Dharma name of a monk), Tianwang (name of a temple), Daoyong (Dharma name of a monk), Nengren (name of a temple), Huaibao (Dharma name of a monk), Caotang (name of a temple), Rubao (Dharma name of a monk), Zhuan (name of a temple), Kewen (Dharma name of a monk), Zhixing (Dharma name of a monk), Shoumin (Dharma name of a monk), Shenbian (Dharma name of a monk), Qingyi (Dharma name of a monk), Beifeng (name of a temple), Zongyin (Dharma name of a monk), Japan (place name), Jun Nie (Dharma name of a monk), Guyun (Dharma name of a monk), Yuancui (Dharma name of a monk), Mingyi Shouzhuo (Dharma name of a monk), Fozhi (name of a temple), Ciyun (name of a temple), Fazhao (name of a temple), Jingtong (Dharma name of a monk), Puming (name of a temple), Rujing (Dharma name of a monk), Yuantong (name of a temple), Sifan (Dharma name of a monk), Puyuan (Dharma name of a monk), Shanqi (Dharma name of a monk), Huijue (Dharma name of a monk), Qibi (Dharma name of a monk), Beichan (name of a temple), Wenjun (Dharma name of a monk), Beichan (name of a temple), Farong (Dharma name of a monk), Huizhao (name of a temple), Daolun (Dharma name of a monk), Yuanjue (name of a temple), Jinggui (Dharma name of a monk), Huijie (Dharma name of a monk), Tanying (Dharma name of a monk), Cishi (name of a temple), Miaoyun (Dharma name of a monk), Chijue (Dharma name of a monk), Xiyan (Dharma name of a monk), Qingxiu (Dharma name of a monk), Fajiu (Dharma name of a monk), Miyin (name of a temple), Xiuhui (Dharma name of a monk), Chengjue (Dharma name of a monk), Shenhuan (Dharma name of a monk), Jue'an (name of a temple), Jianyan (Dharma name of a monk), Zong'an (name of a temple), Miaoxin (Dharma name of a monk), Changqi (Dharma name of a monk), Fadeng (name of a temple), Jiantang (name of a temple), Siyi (Dharma name of a monk), Jianming (Dharma name of a monk), Ruzhan (Dharma name of a monk), Chexi (place name), Zhiqin (Dharma name of a monk), Tianzhu (place name), Yingru (Dharma name of a monk), Fadeng (name of a temple), Daozun (Dharma name of a monk), Chongxian (name of a temple), Huaizhi (Dharma name of a monk), Xuanmi (Dharma name of a monk), Huixian (Dharma name of a monk), Puyuan (Dharma name of a monk), Puzheng (Dharma name of a monk), Yuyao (place name), Chenghui (Dharma name of a monk), Jueqing (Dharma name of a monk), Yue Fozhao (name of a temple), Zhixian (Dharma name of a monk), Shenbian (Dharma name of a monk), Juening (Dharma name of a monk), Deng Cihui Xu (Dharma name of a monk), Bailian (name of a temple), Xian Bailian (Dharma name of a monk), Daoxiang (Dharma name of a monk), Taizhou (place name), Jing Shen (Dharma name of a monk), Mingzhou (place name), Jingjing (Dharma name of a monk), Anguo (name of a temple), Yuanhui (Dharma name of a monk), Zhiyong (Dharma name of a monk), Liaoran (Dharma name of a monk), Yanqing (name of a temple), Zhilian (Dharma name of a monk), Zeshan (name of a temple), Yu Xian (Dharma name of a monk), Chicheng (place name), Zhongyi (Dharma name of a monk), Bailian (name of a temple), Zhiyuan (Dharma name of a monk), Shantang (name of a temple), Yuanxing (Dharma name of a monk), Bailian (name of a temple), Miaolin (Dharma name of a monk), Bailian (name of a temple), Qingwu (Dharma name of a monk), Bailian (name of a temple), Zimou (Dharma name of a monk), Xutang (name of a temple), Benkong (Dharma name of a monk), Fanzhang Shouzhuo (Dharma name of a monk), Zhenjiao (name of a temple), Zhixian (Dharma name of a monk), Zhengwu (Dharma name of a monk), Yuanzhi (Dharma name of a monk), Dulu (Dharma name of a monk), Ruone (Dharma name of a monk), Deng'an (name of a temple), Shiheng (Dharma name of a monk), Xu'an (name of a temple), Youhong (Dharma name of a monk), Shangzhu (name of a temple), Miaogui (Dharma name of a monk), Zhong'an (name of a temple), Shi'an (Dharma name of a monk), Shangzhu (name of a temple), Shijue (Dharma name of a monk), Shijian (name of a temple), Congjie (Dharma name of a monk), Huian (Dharma name of a monk), Huiming (Dharma name of a monk).
Or there are meritorious Dharma methods (methods of practice). Or those whose chapters and literary talent (literary talent) are related but have not yet understood the inheritance in detail. Jinhua (place name), Fangyan (place name), Zhiyuan (Dharma name of a monk), Yuankan (Dharma name of a monk), two masters Baoyu (Dharma name of a monk), Chujin (Dharma name of a monk), two masters Baowang Lun (name of a temple), Feixi (Dharma name of a monk), tenth ancestor (honorific title for eminent monks).
【English Translation】 Modern Chinese translation: Daoyin (Dharma name of a monk), Zian (name of a temple), Youlun (Dharma name of a monk), Daoshi (Dharma name of a monk), Xueqing (Dharma name of a monk), Gui Yuanyuan (Dharma name of a monk, retired to Yuanyuan), Qing Nanping (Dharma name of a monk, at Mount Nanping), Qunfeng (Dharma name of a monk), Taichu (Dharma name of a monk), Fanci (name of a temple), Zhipu (Dharma name of a monk), Dongling (name of a temple), Qinyang (Dharma name of a monk), Jianchu (Dharma name of a monk), Yuanchong (Dharma name of a monk), Xianliao (Dharma name of a monk), Sheng Yangjian (Dharma name of a monk, at Yangjian), Faqin (Dharma name of a monk), Longhua (name of a temple), Fang Nanping (Dharma name of a monk, at Mount Nanping), Lingwan (Dharma name of a monk), Nanping Yongwen (Dharma name of a monk, at Mount Nanping), Zhongmin (Dharma name of a monk), Yuqing (Dharma name of a monk), Daocun (Dharma name of a monk), Hangzhou (place name), Zongzheng (Dharma name of a monk), Chaoguo (Dharma name of a monk), Huixian (name of a temple), Jingwei (Dharma name of a monk), Yanlun (Dharma name of a monk), Qingbian (Dharma name of a monk), Yunqi (Dharma name of a monk), Jingde (era name), Fayun (name of a temple), Baoji (name of a temple), Yanduan (Dharma name of a monk), Wenzhou (place name), Jingchu (era name), Wenxu (Dharma name of a monk), Ruxun (Dharma name of a monk), Cibian (Dharma name of a monk), Congjian (Dharma name of a monk), Yuanjue (name of a temple), Yunci (Dharma name of a monk), Fazhao (name of a temple), Zhongjiao (Dharma name of a monk), Nengren (name of a temple), Daoshan (name of a temple), Bailian (name of a temple), Faxi (Dharma name of a monk), Haikong (Dharma name of a monk), Faying (Dharma name of a monk), Bailian (name of a temple), Faxiong (Dharma name of a monk), Dongshan (name of a temple), Zuyi (Dharma name of a monk), Ze'an (name of a temple), Mingzhe (Dharma name of a monk), Liquan (name of a temple), Xinghuan (Dharma name of a monk), Bujin (name of a temple), Juexian (Dharma name of a monk), Shenmin (Dharma name of a monk), Huiqi (Dharma name of a monk), Wen Shouzhuo (Dharma name of a monk), Nengxingren (Dharma name of a monk), Fayun (name of a temple), Zongmin (Dharma name of a monk), Yuanming (Dharma name of a monk), Zhixian (Dharma name of a monk), Chexi (place name), Zexiang (Dharma name of a monk), Xiangfu (era name), Daoxin (Dharma name of a monk), Wukong (Dharma name of a monk), Shanrong (Dharma name of a monk), Mu'an (name of a temple), Youpeng (Dharma name of a monk), Xian'an (name of a temple), Fachang (name of a temple), Yinxue (Dharma name of a monk), Benran (Dharma name of a monk), Fushizi (Dharma name of a monk), Hui Yongfu (name of a temple), Zhidun (Dharma name of a monk), Tianwang (name of a temple), Daoyong (Dharma name of a monk), Nengren (name of a temple), Huaibao (Dharma name of a monk), Caotang (name of a temple), Rubao (Dharma name of a monk), Zhuan (name of a temple), Kewen (Dharma name of a monk), Zhixing (Dharma name of a monk), Shoumin (Dharma name of a monk), Shenbian (Dharma name of a monk), Qingyi (Dharma name of a monk), Beifeng (name of a temple), Zongyin (Dharma name of a monk), Japan (place name), Jun Nie (Dharma name of a monk), Guyun (Dharma name of a monk), Yuancui (Dharma name of a monk), Mingyi Shouzhuo (Dharma name of a monk), Fozhi (name of a temple), Ciyun (name of a temple), Fazhao (name of a temple), Jingtong (Dharma name of a monk), Puming (name of a temple), Rujing (Dharma name of a monk), Yuantong (name of a temple), Sifan (Dharma name of a monk), Puyuan (Dharma name of a monk), Shanqi (Dharma name of a monk), Huijue (Dharma name of a monk), Qibi (Dharma name of a monk), Beichan (name of a temple), Wenjun (Dharma name of a monk), Beichan (name of a temple), Farong (Dharma name of a monk), Huizhao (name of a temple), Daolun (Dharma name of a monk), Yuanjue (name of a temple), Jinggui (Dharma name of a monk), Huijie (Dharma name of a monk), Tanying (Dharma name of a monk), Cishi (name of a temple), Miaoyun (Dharma name of a monk), Chijue (Dharma name of a monk), Xiyan (Dharma name of a monk), Qingxiu (Dharma name of a monk), Fajiu (Dharma name of a monk), Miyin (name of a temple), Xiuhui (Dharma name of a monk), Chengjue (Dharma name of a monk), Shenhuan (Dharma name of a monk), Jue'an (name of a temple), Jianyan (Dharma name of a monk), Zong'an (name of a temple), Miaoxin (Dharma name of a monk), Changqi (Dharma name of a monk), Fadeng (name of a temple), Jiantang (name of a temple), Siyi (Dharma name of a monk), Jianming (Dharma name of a monk), Ruzhan (Dharma name of a monk), Chexi (place name), Zhiqin (Dharma name of a monk), Tianzhu (place name), Yingru (Dharma name of a monk), Fadeng (name of a temple), Daozun (Dharma name of a monk), Chongxian (name of a temple), Huaizhi (Dharma name of a monk), Xuanmi (Dharma name of a monk), Huixian (Dharma name of a monk), Puyuan (Dharma name of a monk), Puzheng (Dharma name of a monk), Yuyao (place name), Chenghui (Dharma name of a monk), Jueqing (Dharma name of a monk), Yue Fozhao (name of a temple), Zhixian (Dharma name of a monk), Shenbian (Dharma name of a monk), Juening (Dharma name of a monk), Deng Cihui Xu (Dharma name of a monk), Bailian (name of a temple), Xian Bailian (Dharma name of a monk), Daoxiang (Dharma name of a monk), Taizhou (place name), Jing Shen (Dharma name of a monk), Mingzhou (place name), Jingjing (Dharma name of a monk), Anguo (name of a temple), Yuanhui (Dharma name of a monk), Zhiyong (Dharma name of a monk), Liaoran (Dharma name of a monk), Yanqing (name of a temple), Zhilian (Dharma name of a monk), Zeshan (name of a temple), Yu Xian (Dharma name of a monk), Chicheng (place name), Zhongyi (Dharma name of a monk), Bailian (name of a temple), Zhiyuan (Dharma name of a monk), Shantang (name of a temple), Yuanxing (Dharma name of a monk), Bailian (name of a temple), Miaolin (Dharma name of a monk), Bailian (name of a temple), Qingwu (Dharma name of a monk), Bailian (name of a temple), Zimou (Dharma name of a monk), Xutang (name of a temple), Benkong (Dharma name of a monk), Fanzhang Shouzhuo (Dharma name of a monk), Zhenjiao (name of a temple), Zhixian (Dharma name of a monk), Zhengwu (Dharma name of a monk), Yuanzhi (Dharma name of a monk), Dulu (Dharma name of a monk), Ruone (Dharma name of a monk), Deng'an (name of a temple), Shiheng (Dharma name of a monk), Xu'an (name of a temple), Youhong (Dharma name of a monk), Shangzhu (name of a temple), Miaogui (Dharma name of a monk), Zhong'an (name of a temple), Shi'an (Dharma name of a monk), Shangzhu (name of a temple), Shijue (Dharma name of a monk), Shijian (name of a temple), Congjie (Dharma name of a monk), Huian (Dharma name of a monk), Huiming (Dharma name of a monk).
Or there are meritorious Dharma methods (methods of practice). Or those whose chapters and literary talent (literary talent) are related but have not yet understood the inheritance in detail. Jinhua (place name), Fangyan (place name), Zhiyuan (Dharma name of a monk), Yuankan (Dharma name of a monk), two masters Baoyu (Dharma name of a monk), Chujin (Dharma name of a monk), two masters Baowang Lun (name of a temple), Feixi (Dharma name of a monk), tenth ancestor (honorific title for eminent monks).
玄燭及皓端師虎丘智琰萬州行滿終南善師玉泉恒景棲霞法向終南法誠剡溪明曠悟真法盛寶藏利赟天臺道暹錢唐善信空相有圭嘉禾子玄天臺元穎佛智道如溫州覺津無相法勒日本源信及寂照紹良二師司封鐘離松鎧庵居士吳克己寶積實講師姑蘇開上人四教儀諦觀宗元錄元穎寶云威普照因會稽仲括蒼聰廣化明廣慧賓普慈暉慈門熙空相融清方二師
統圖如右。夫佛之設教也。尤致謹于小．大．偏．圓之辨及其施化也。則大小俱談。偏圓並列。無一機見棄。無一法或遺。四教以網羅之。三接以神明之。迄于無一人之不成佛。吾祖亦然。先說思議。后說不思議。以十境．十乘配對四教。為四百乘。觀法以契佛心扶之。余宗弘小則棄大。贊圓則毀偏。皆著榮執枯。分河飲水耳。果得統耶。非統耶。先佛大醫王也。四教遣病藥也。三接行藥湯使也。吾祖醫子克家者也。諸師傳克家子方法者也。雖其間不能無優劣。劣者亦能以家法示人。況優者乎。獨列正統。未見其非也。
塔廟志
依正相須其猶地利人和之不可缺乎。非人何以弘道。非處何以安人。法智載嚴於誓戒。慈雲廣紀于金園。凡以此也。天造地設。物護神欽。軌範攸聞。興衰所繫。其可忽耶。撰塔廟志。
如來既往。悲願恒存。特留舍利。饒益世間。故
當時則有八國共分。後世則有無憂興建。所謂八國共分者。按菩薩處胎經云。佛滅度后。乃有舍利八斛四斗。八大國王嚴兵競爭。乃至天龍八部皆興奪心。時有智臣諫曰。諸王若爭。須有勝負。如來舍利。不成利益。我當分為三分。一分奉諸天。一分與龍神。一分分八國。由是眾心悅隨。各將金壇盛貯迎歸本國。建塔供養耶。旬傳亦云。先為三分。謂人．天．海。人中一分復分為八。所謂無憂興建者。按無憂王傳云。東天竺國阿恕伽王。盡收西域諸塔。及龍宮舍利。夜后鬼神碎七寶末。造八萬四千塔。命尊者耶舍舒指放光八萬四千道。令羽飛鬼各隨一光盡處安置一塔。於一日中足滿其數。遍瞻部洲。界在震旦國者。十有九所。今明州阿育王山廣利寺者。十九之一數也。又三國之初。吳人未信釋典。天竺沙門康僧會始入吳地。締構行道。孫權以為矯異。誣俗攝會。讓曰。佛有何靈。爾獨改形。會曰。佛身雖滅。遺骨舍利應現無方。外國先王建塔八萬四千。表遺化也。權謂。紿己。俾祈舍利。嚴憲緩期至三七日。會徒將死。舍利乃降。鏗然盤中。上燭虹霓。吳之君臣。相顧而悅曰。至哉。奇瑞也。始立建初寺。仍呼其地為佛陀里。時赤烏十年也。然今所陳八國及無憂等事。此則如來施化之跡耳。若以天臺教旨判之。則有四
【現代漢語翻譯】 當時，佛陀涅槃后，有八個國家共同瓜分佛陀的舍利。後來，阿育王（Ashoka）興建了大量的佛塔來供奉舍利。所謂『八國共分』，根據《菩薩處胎經》記載，佛陀滅度后，留下了八斛四斗的舍利。八個大國的國王都嚴兵競爭，甚至天龍八部（Devas and Nagas, supernatural beings）也產生了爭奪之心。當時有一位智臣勸諫說：『諸位國王如果爭奪，必然會有勝負。如來的舍利，這樣就不能帶來利益。我應當將舍利分為三份，一份供奉諸天，一份給予龍神，一份分給八個國家。』因此，大家都心悅誠服，各自用金壇盛裝舍利，迎回本國，建造佛塔供養。耶旬傳也記載說，先分為三份，即人、天、海。人中的一份又分為八份。所謂『無憂興建』，根據《阿育王傳》記載，東天竺國的阿育王，收盡了西域各地的佛塔，以及龍宮中的舍利。夜晚，鬼神將七寶磨成粉末，建造了八萬四千座佛塔。阿育王命令尊者耶舍舒展手指，放出八萬四千道光芒，讓會飛的鬼神各自跟隨一道光芒，在光芒盡頭安置一座佛塔。在一天之中就完成了這個數量，遍佈整個瞻部洲（Jambudvipa, the continent where humans live）。在震旦國（China）境內的，有十九處。現在明州的阿育王山廣利寺，就是這十九處之一。又在三國時期之初，吳國人還不相信佛教經典。天竺的沙門（Shramana, Buddhist monk）康僧會才來到吳地，開始建造寺廟，修行佛道。孫權認為他是裝模作樣，用虛假的佛法來迷惑百姓，於是責問道：『佛有什麼靈驗？你獨自改變形貌。』康僧會回答說：『佛身雖然滅度，但遺骨舍利應現無方。外國的先王建造了八萬四千座佛塔，是爲了表彰佛陀的遺化。』孫權認為這是欺騙自己，於是命令他祈求舍利，並嚴厲限定在二十一天內完成。康僧會的弟子們認為自己將要死了，這時，舍利降臨了，鏗然作響地出現在盤中，光芒照亮了天空。吳國的君臣，互相看著，高興地說：『太好了，真是奇特的祥瑞啊！』於是開始建立建初寺，仍然稱那塊地方為佛陀里。那時是赤烏十年。然而，現在所說的八國分舍利以及阿育王興建佛塔等事，這只是如來佛施化眾生的事蹟罷了。如果用天臺宗的教義來判斷，則有四種含義。
【English Translation】 At that time, after the Nirvana of the Buddha, there were eight kingdoms that jointly divided the Buddha's relics. Later, King Ashoka (Ashoka, an Indian emperor of the Maurya Dynasty) built a large number of pagodas to enshrine the relics. The so-called 'division by eight kingdoms', according to the Sutra of the Womb of the Bodhisattva, states that after the Buddha's Nirvana, eight 'hu' (斛, a unit of volume) and four 'dou' (斗, another unit of volume) of relics remained. The kings of eight great kingdoms fiercely competed with armed forces, and even the Devas and Nagas (Devas and Nagas, supernatural beings) developed a desire to seize them. At that time, a wise minister advised: 'If the kings contend, there will inevitably be victory and defeat. The relics of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) will not bring benefit in this way. I should divide the relics into three portions, one to be offered to the Devas, one to be given to the Nagas, and one to be divided among the eight kingdoms.' Therefore, everyone was pleased and followed the advice, each using a golden altar to hold the relics, welcoming them back to their own kingdoms, and building pagodas for worship. The Yexun Biography also records that the relics were first divided into three portions, namely for humans, Devas, and the sea. The portion for humans was further divided into eight portions. The so-called 'construction by Ashoka', according to the Biography of King Ashoka, states that King Ashoka of Eastern India collected all the pagodas in the Western Regions, as well as the relics in the Dragon Palaces. At night, the ghosts and spirits ground the seven treasures into powder and built 84,000 pagodas. King Ashoka ordered the Venerable Yashas to extend his fingers and emit 84,000 rays of light, allowing the flying ghosts and spirits to each follow a ray of light and place a pagoda at the end of the light. This number was completed in one day, spreading throughout Jambudvipa (Jambudvipa, the continent where humans live). Within the borders of China, there were nineteen sites. The Guangli Temple on Mount Ashoka in Mingzhou today is one of these nineteen sites. Furthermore, at the beginning of the Three Kingdoms period, the people of Wu did not yet believe in the Buddhist scriptures. The Shramana (Shramana, Buddhist monk) Kang Senghui from India came to the land of Wu and began to build temples and practice the Buddhist path. Sun Quan thought he was pretending and using false Buddhism to deceive the people, so he questioned him: 'What spiritual power does the Buddha have? You alone change your appearance.' Kang Senghui replied: 'Although the Buddha's body has passed away, the relics of his bones manifest without limit. The former kings of foreign countries built 84,000 pagodas to commemorate the Buddha's legacy.' Sun Quan thought this was deceiving him, so he ordered him to pray for relics and strictly limited him to twenty-one days to complete it. Kang Senghui's disciples thought they were going to die, but then the relics descended, appearing with a clanging sound in the plate, and the light illuminated the sky. The rulers and ministers of Wu looked at each other and said happily: 'Excellent, truly an extraordinary auspicious sign!' Thus, they began to build Jianchu Temple and still called that place Buddha Village. That was the tenth year of Chiwu. However, the matters now described, such as the division of relics by the eight kingdoms and the construction of pagodas by King Ashoka, are merely the traces of the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) acts of transforming sentient beings. If judged by the teachings of the Tiantai school, there are four meanings.
教互為有無。及分段．變易。存沒不同。生身．法身全碎有異。學者又宜深究焉。謂四教俱有。四教俱無。藏通有別圓無。別圓有藏通無。法性無分段有。及全碎俱有也。四教俱有者。妙玄雲。雙樹入無餘涅槃。薪盡火滅。留舍利為一切人天作福田等。此是通佛舍利也。大經云。如來受長者八斛四斗供。入滅留八斛四斗舍利。此約藏教而言也。若別圓有者。此表常住。身雖入滅。留此舍利。以表不滅也。四教俱無者。藏通言無。此表二教灰斷不生義。別圓言無。此表二教常住不滅義。藏通有．別圓無者。藏通實有生滅。故云有。別圓不談生滅。故云無。別圓有．藏通無者。利根菩薩受別圓接。見有舍利。當教鈍根住空菩薩。見無舍利。法性無．分段有者。機息應轉為滅。故知界外法性身佛則無。若界內者。既是分段生身。有生滅故有。全碎俱有者。如多寶全身舍利。釋迦碎身舍利也。複次。此方古之儒禮。追遠祖宗之儀。七廟乃有寢。無廟但以本主寓神迎尸居位。初無後代。範金合土。刻石織文。乃至縑索繪𦘕等像也。若夫釋氏之教則不然。按觀佛三昧經云。佛升忉利天上既久。時優填王不勝戀慕。鑄金為像。聞佛當下。以象載之。仰候世尊。猶如生佛。及遙見佛。足步虛空。踏雙蓮華。放大光明。佛語像云。汝于來
【現代漢語翻譯】 教義互為有無，以及分段、變易、存沒的不同。生身（應化之身，為度化眾生而示現的化身）、法身（佛的真身，常住不變）全碎有異。學者應該深入研究這些差異。也就是說，四教（藏、通、別、圓四教）都有有和無的說法。藏教和通教有差別，而別教和圓教則無差別。別教和圓教有，而藏教和通教無。法性（諸法的真實體性）無分段，而有分段的有，以及全碎都有。四教都有的說法，如《妙玄》所說：『雙樹入無餘涅槃（指佛陀在娑羅雙樹下入滅，進入沒有剩餘的涅槃狀態），薪盡火滅，留下舍利（佛陀火化后的遺骨）為一切人天（人和天人）作福田等。』這是通佛（通教的佛）的舍利。又如《大般涅槃經》所說：『如來接受長者八斛四斗的供養，入滅后留下八斛四斗的舍利。』這是從藏教的角度來說的。如果說別教和圓教有，這表示常住不變。身雖然入滅，但留下舍利，以表示不滅。四教都無的說法，藏教和通教說無，這表示二教灰身泯智，不再產生新的生命。別教和圓教說無，這表示二教常住不滅。藏教和通教有，別教和圓教無，是因為藏教和通教確實有生滅，所以說有。別教和圓教不談生滅，所以說無。別教和圓教有，藏教和通教無，是因為利根菩薩接受別教和圓教的教導，見到有舍利。而對於鈍根、住在空觀的菩薩，則認為沒有舍利。法性無，分段有，是因為機緣已盡，應化之身轉為滅度，所以界外的法性身佛則無。如果在界內，既然是分段生身，有生滅，所以說有。全碎都有，如多寶佛（過去佛，出現在《法華經》中）全身舍利，釋迦牟尼佛（現在佛）碎身舍利。 再者，此地古代儒家的禮儀，是追念祖先的儀式。七廟（古代天子、諸侯祭祀祖先的宗廟）才有寢廟，沒有廟的只能用本主（死者牌位）來寄託神靈，迎接屍體居住在位。最初沒有後代用範金合土（用金屬和泥土塑造），刻石織文，乃至縑索繪𦘕（在絲織品上繪畫）等像。而釋迦牟尼佛的教法就不是這樣。按照《觀佛三昧經》所說，佛陀升到忉利天（佛教欲界六天之一）已經很久了，當時優填王（古代印度國王，傳說中最早製作佛像的人）非常思念佛陀，就用金子鑄造佛像。聽說佛陀要下來，就用大象載著佛像，仰望等候世尊。就像見到活著的佛一樣。遙遠地看見佛陀，腳踏虛空，踩著雙蓮華，放出大光明。佛陀對佛像說：『你于未來
【English Translation】 The teachings mutually affirm existence and non-existence, as well as the differences in segmentation, transformation, existence, and extinction. There are differences in the complete disintegration of the Nirmanakaya (manifestation body, a body assumed by a Buddha to appear to sentient beings) and the Dharmakaya (the body of the Dharma, the ultimate nature of reality). Scholars should deeply investigate these differences. That is to say, all four teachings (Tripitaka, Common, Distinct, and Perfect Teachings) have both existence and non-existence. The Tripitaka and Common Teachings have differences, while the Distinct and Perfect Teachings do not. The Distinct and Perfect Teachings have, while the Tripitaka and Common Teachings do not. The Dharmata (the true nature of all things) has no segmentation, while that which has segmentation exists, and complete disintegration also exists. The statement that all four teachings have existence is like what is said in the Wonderful Profundity: 'Entering Nirvana without remainder under the twin Sala trees, the firewood is exhausted and the fire extinguished, leaving behind relics (the cremated remains of the Buddha) to create fields of merit for all humans and devas (gods).' This refers to the relics of the Common Buddha (Buddha of the Common Teaching). Also, as stated in the Mahaparinirvana Sutra: 'The Tathagata (another name for the Buddha) received offerings of eight hū and four dòu from the elder, and after entering Nirvana, left behind eight hū and four dòu of relics.' This is spoken from the perspective of the Tripitaka Teaching. If it is said that the Distinct and Perfect Teachings have existence, this represents permanence. Although the body enters extinction, the relics are left behind to represent non-extinction. The statement that all four teachings have non-existence, the Tripitaka and Common Teachings speak of non-existence, which represents the meaning of the two teachings being reduced to ashes and not arising again. The Distinct and Perfect Teachings speak of non-existence, which represents the meaning of the two teachings being permanent and not extinguished. The Tripitaka and Common Teachings have existence, while the Distinct and Perfect Teachings have non-existence, because the Tripitaka and Common Teachings truly have birth and death, therefore it is said to exist. The Distinct and Perfect Teachings do not discuss birth and death, therefore it is said to not exist. The Distinct and Perfect Teachings have existence, while the Tripitaka and Common Teachings have non-existence, because sharp-witted Bodhisattvas (enlightenment beings) receive the guidance of the Distinct and Perfect Teachings and see that there are relics. However, dull-witted Bodhisattvas who abide in emptiness see that there are no relics. The Dharmata has no segmentation, while that which has segmentation exists, because when the opportunity is exhausted, the manifested body transforms into extinction, therefore the Dharmakaya Buddha beyond the realms does not exist. If it is within the realms, since it is a segmented Nirmanakaya, it has birth and death, therefore it exists. Complete disintegration also exists, such as the complete body relics of Prabhutaratna Buddha (a past Buddha who appears in the Lotus Sutra), and the fragmented body relics of Shakyamuni Buddha (the current Buddha). Furthermore, the ancient Confucian rituals in this land are ceremonies for commemorating distant ancestors. Only the seven ancestral temples (the ancestral temples where the emperor and feudal lords of ancient times sacrificed to their ancestors) had sleeping quarters. Those without temples could only use the běn zhǔ (ancestral tablet) to entrust the spirits and welcome the corpse to reside in its position. Initially, there were no later generations using fàn jīn hé tǔ (casting metal and combining earth), carving stones, weaving texts, or even painting images on silk, etc. However, the teachings of Shakyamuni Buddha are not like this. According to the Sutra on Visualizing the Buddha Samadhi, the Buddha had ascended to Trayastrimsa Heaven (one of the six heavens in the Desire Realm of Buddhism) for a long time. At that time, King Udayana (an ancient Indian king, said to be the first to make a Buddha image) missed the Buddha very much, so he cast a golden image of the Buddha. Hearing that the Buddha was about to descend, he loaded the image on an elephant and looked up to await the World Honored One. It was as if he was seeing the living Buddha. From afar, he saw the Buddha walking in the sky, stepping on twin lotus flowers, and emitting great light. The Buddha said to the image: 'You in the future
世大作佛事。吾滅度后。我諸弟子付囑于汝。若有眾生。造立形像。種種供養。是人後世必得唸佛三昧。佛告阿難。持我語。遍告弟子。我滅度后。造佛形像。及𦘕佛跡。令人見之。心生歡喜。能滅恒河沙劫生死之罪。若據帝釋造像經乃木為之。蓋如來赴機不同耳。又毗奈耶律云。給孤長者造寺後作念。若不彩𦘕。便不端嚴。即白佛。佛言。隨意。未知𦘕何物。佛言。于門兩頰。應𦘕執仗藥叉。次傍一面𦘕大神變。次一面𦘕五趣生死輪。檐下𦘕本生事。佛殿兩頰𦘕持鬘藥叉。講堂𦘕耆宿講說。食堂𦘕持餅藥叉。庫門𦘕持寶藥叉。水堂𦘕龍王持餅。浴堂．火堂𦘕天使者(亦五天使．亦五官。即生．老．病．死牢獄)。經法堂𦘕菩薩並地獄相。瞻病堂𦘕佛躬看病比丘相。大小行處𦘕死屍相。僧堂𦘕自骨相。又正法念經云。昔有國王夫人生千子。欲試當來成佛次第。拘留孫佛探得第一籌。釋迦第四籌。乃至樓至當千籌。第二夫人生二子。一愿為梵王。請千兄轉法。次愿為密跡金剛神。護千兄教法。據經惟一人。今狀于伽藍之門而為二像者。夫應變無方。多亦無咎。又五分律云。佛四面有五百金剛。今狀其二。無可疑也。又前文云。于門兩頰。應𦘕執仗藥叉是也。今殿中設釋迦．文殊．普賢．阿難．迦葉．梵王．金剛者。此土
{ "translations": [ "現代漢語譯本", "世尊做著偉大的佛事。我滅度之後，我的弟子們就託付給你們了。如果有眾生，建造佛像，用各種各樣的物品供養，這個人後世必定得到唸佛三昧（一種禪定狀態）。佛告訴阿難（佛陀的十大弟子之一）：記住我的話，普遍告知我的弟子們。我滅度之後，建造佛像，以及描繪佛的足跡，使人們看見后，心中生起歡喜，能夠滅除如恒河沙數劫的生死之罪。如果根據帝釋（佛教的護法神）造像經，是用木頭來製作佛像的，這是因為如來應不同的機緣而示現不同的方式。還有毗奈耶律（佛教戒律）中說，給孤長者（一位著名的佛教護法）建造寺廟后想到，如果不進行彩繪，就不夠莊嚴。於是稟告佛陀，佛說：『隨意。』（給孤長者）不知道應該畫什麼。佛說：『在門的兩側，應該畫手持兵器的藥叉（一種護法神）。旁邊的一面畫大神變（佛陀顯示的神通變化）。另一面畫五趣生死輪（眾生輪迴的圖示）。屋檐下畫本生事（佛陀前世的故事）。佛殿的兩側畫持鬘藥叉（手持花環的藥叉）。講堂畫耆宿（年長的僧人）講說佛法。食堂畫持餅藥叉（手持食物的藥叉）。庫門畫持寶藥叉（手持寶物的藥叉）。水堂畫龍王持餅（龍王手持食物）。浴堂、火堂畫天使者（也稱五天使，也稱五官，即生、老、病、死、牢獄）。經法堂畫菩薩以及地獄景象。瞻病堂畫佛陀親自看望生病比丘的景象。大小便之處畫死屍的景象。僧堂畫自身的骨骼景象。』", "又《正法念經》中說，過去有一位國王的夫人，生了一千個兒子，想要測試他們將來成佛的次序。拘留孫佛（過去七佛之一）探得第一籌，釋迦（釋迦牟尼佛）第四籌，乃至樓至（未來佛）當千籌。第二位夫人，生了兩個兒子，一個發願做梵王（色界天的天主），請一千個哥哥轉法輪；另一個發願做密跡金剛神（佛教的護法神），護持一千個哥哥的教法。根據經典，密跡金剛神祇有一人，現在伽藍（寺廟）的門上畫成兩個像，這是因為應變沒有固定的方式，多一些也沒有什麼過錯。還有《五分律》中說，佛的四面有五百金剛，現在只畫其中的兩個，沒有什麼可懷疑的。還有前面的文字說，『在門的兩側，應該畫手持兵器的藥叉』，就是這個意思。現在殿中設定釋迦、文殊（文殊菩薩）、普賢（普賢菩薩）、阿難、迦葉（摩訶迦葉）、梵王、金剛，這是此土（指中國）的習俗。" ], "english_translations": [ "English version", "The World Honored One performs great Buddha deeds. After my Parinirvana (death), I entrust my disciples to you. If there are sentient beings who create Buddha images and make various offerings, these people will surely attain the Samadhi (a state of meditative consciousness) of Buddha Recitation in their future lives. The Buddha told Ananda (one of the Buddha's ten principal disciples): Hold onto my words and widely proclaim them to my disciples. After my Parinirvana, create Buddha images and depict the Buddha's footprints, so that people who see them will generate joy in their hearts and be able to eradicate the sins of birth and death for as many kalpas (an immense period of time) as there are sands in the Ganges River. According to the Sutra on Image Making by Indra (a deity in Buddhism), the images are made of wood, because the Tathagata (another name for the Buddha) responds to different opportunities in different ways. Furthermore, the Vinaya (Buddhist monastic rules) states that after Anathapindika (a wealthy merchant and patron of the Buddha) built the monastery, he thought that if it were not painted, it would not be dignified enough. So he reported this to the Buddha, who said: 'As you wish.' (Anathapindika) did not know what to paint. The Buddha said: 'On both sides of the gate, you should paint Yakshas (a type of guardian deity) holding weapons. Next to one side, paint the Great Divine Transformation (the Buddha's display of miraculous powers). On the other side, paint the Wheel of the Five Realms of Existence (a diagram of the cycle of rebirth). Under the eaves, paint the Jataka tales (stories of the Buddha's past lives). On both sides of the Buddha hall, paint Yakshas holding garlands. In the lecture hall, paint elderly monks lecturing on the Dharma. In the dining hall, paint Yakshas holding cakes. At the gate of the treasury, paint Yakshas holding treasures. In the water hall, paint the Dragon King holding cakes. In the bathhouse and fire hall, paint messengers of the gods (also known as the five messengers, also known as the five officials, namely birth, old age, sickness, death, and prison). In the Sutra hall, paint Bodhisattvas (enlightenment beings) and scenes of hell. In the infirmary, paint the Buddha personally visiting sick monks. In the places for major and minor excretions, paint scenes of corpses. In the monks' hall, paint scenes of one's own bones.'" "Furthermore, the Sutra of Right Mindfulness states that in the past, a king's wife gave birth to a thousand sons and wanted to test the order in which they would become Buddhas in the future. Krakucchanda Buddha (one of the past seven Buddhas) drew the first lot, Shakya (Shakyamuni Buddha) the fourth lot, and so on, until Rucika Buddha (a future Buddha) drew the thousandth lot. The second wife gave birth to two sons, one vowing to become Brahma (the lord of the Form Realm), inviting the thousand brothers to turn the Dharma wheel; the other vowing to become Vajrapani (a wrathful deity and protector of the Buddha), protecting the teachings of the thousand brothers. According to the sutras, there is only one Vajrapani, but now two images are painted on the gate of the Sangharama (monastery), because there is no fixed way to adapt, and there is no fault in having more. Furthermore, the Five-Part Vinaya states that there are five hundred Vajras (diamond beings) on the four sides of the Buddha, but now only two are painted, so there is nothing to doubt. Furthermore, the previous text says, 'On both sides of the gate, you should paint Yakshas holding weapons,' which is what this means. Now, in the hall, Shakyamuni, Manjushri (Bodhisattva of Wisdom), Samantabhadra (Bodhisattva of Universal Virtue), Ananda, Kashyapa (Mahakashyapa), Brahma, and Vajrapani are enshrined, which is the custom of this land (referring to China)." ] }
之像也。阿難合掌。是佛堂弟。理非異儀。迦葉擎拳。本外道種。且附本習。以威來象。蓋若以聲聞人輔。則迦葉居左。阿難居右。若以菩薩人輔。則文殊居左。普賢居右。今四大弟子俱列者。乃見大．小乘各有二焉耳。梵王執爐。請轉法輪。金剛揮杵。衛護教法也。或設三佛同殿。右彌勒．天親．無著者。當來補處之像也。左彌陀．觀音．勢至者。凈土之像也。竊嘗論之。若據娑婆化主。止立釋迦之像。輔以文殊．普賢可也。若夫極樂教主。雖輔以觀音．勢至。然當以別殿處之可也。當來下生。既在補處。未有輔佐。豈得與釋迦．彌陀並列而為三耶。茲豈一佛獨化之道乎。又見以佛侍佛。又未成道。未轉法輪。即預居萬德世尊之位。既招多過。良為不可。又有以菩薩居正殿者。道場之建。本為菩薩設。如天竺觀音是也。初五季時。僧翊得奇木不能名。刻為聖像。僧勛又以支佛舍利。納置頂間。其後像現光怪。降祥于下。又熙寧中。曾魯公感異夢。復因禱雨孚應。遂敷奏朝廷。加號靈感。建炎中高宗皇帝。聖駕南渡。駐蹕臨安雨晹。祈禱厥應如響。別聖相仍。至今不絕。若夫靈驗事蹟。則有智覺禪師之賦。邊公侍郎之傳。欲知菩薩為我父師。請自覽焉。又有菩薩一百簽。及越之圓通一百三十簽。以決群迷。吉兇禍福。
【現代漢語翻譯】 現代漢語譯本： 這些都是佛像的排列方式。阿難（Ananda，釋迦牟尼的十大弟子之一，以記憶力強著稱）合掌，因為他是佛的堂弟，按照禮儀不應該有特殊的姿態。迦葉（Kāśyapa，釋迦牟尼的十大弟子之一，以苦行著稱）擎拳，因為他原本是外道出身，還帶著以前的習慣，用威嚴的姿態來象徵。一般來說，如果用聲聞乘的人來輔佐，迦葉在左邊，阿難在右邊。如果用菩薩乘的人來輔佐，文殊（Mañjuśrī，智慧的象徵）在左邊，普賢（Samantabhadra，大行的象徵）在右邊。現在四大弟子都排列在一起，是爲了表明大乘和小乘各有兩位代表。梵天王（Brahmā）拿著香爐，請求佛陀轉法輪（Dharmacakra pravartana，開始宣講佛法）。金剛（Vajra）揮舞著金杵，衛護教法。 或者設定三佛同殿，右邊是彌勒（Maitreya，未來佛）、天親（Vasubandhu，瑜伽行唯識學派的創始人之一）、無著（Asaṅga，瑜伽行唯識學派的創始人之一），代表當來補處（Tushita，彌勒菩薩居住的兜率天）的佛像。左邊是阿彌陀佛（Amitābha）、觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta），代表凈土的佛像。 我曾經討論過，如果根據娑婆世界（Sahā，我們所居住的這個世界）的教主，只應該立釋迦牟尼佛（Śākyamuni）的佛像，輔佐以文殊、普賢就可以了。至於極樂世界的教主，即使輔佐以觀音、勢至，也應該用單獨的殿堂來安置。當來下生的彌勒菩薩，既然還在補處，還沒有輔佐，怎麼能和釋迦牟尼佛、阿彌陀佛並列為三尊佛呢？這難道是一佛獨化（only one Buddha）的道理嗎？ 又看到用佛來侍奉佛，或者還沒有成道，還沒有轉法輪，就預先佔據了萬德世尊（Bhagavan，具有萬種功德的世尊）的位置，這會招致很多過失，實在是不可以的。還有用菩薩佔據正殿的，道場的建立，本來就是為菩薩設立的，比如天竺的觀音像就是這樣。最初在五代時期，僧翊得到了一塊奇異的木頭，不知道是什麼，就雕刻成了聖像。僧勛又用支佛（Pratyekabuddha，緣覺）的舍利，放置在佛像的頭頂。之後佛像顯現出光芒和奇異的景象，降下祥瑞。熙寧年間，曾魯公（曾鞏）感應到奇異的夢境，又因為祈雨得到了應驗，於是上奏朝廷，加封為靈感。建炎年間，高宗皇帝南渡，駐紮在臨安，祈禱雨晴得到了應驗，靈異的景象接連不斷，直到現在也沒有停止。 至於靈驗的事蹟，有智覺禪師的賦，邊公侍郎的傳記。想要知道菩薩是我的父師，請親自閱讀這些文章。還有菩薩一百簽，以及越地的圓通一百三十簽，用來解決大眾的迷惑，預知吉兇禍福。
【English Translation】 English version: These are the arrangements of the Buddha images. Ānanda (one of the ten major disciples of Śākyamuni, known for his strong memory) joins his palms, because he is the Buddha's cousin, and should not have special gestures according to etiquette. Kāśyapa (one of the ten major disciples of Śākyamuni, known for his ascetic practices) raises his fist, because he was originally from a non-Buddhist background and still retains his former habits, using a majestic posture to symbolize. Generally speaking, if using Śrāvakas (Disciples who learn by hearing the teachings) to assist, Kāśyapa is on the left and Ānanda is on the right. If using Bodhisattvas to assist, Mañjuśrī (symbol of wisdom) is on the left and Samantabhadra (symbol of great practice) is on the right. Now that the four major disciples are all arranged together, it is to show that there are two representatives each for the Mahāyāna and Hīnayāna. Or setting up three Buddhas in the same hall, with Maitreya (the future Buddha), Vasubandhu (one of the founders of the Yogācāra school), and Asaṅga (one of the founders of the Yogācāra school) on the right, representing the images of those in Tuṣita (the Tushita Heaven where Maitreya Bodhisattva resides). On the left are Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta, representing the images of the Pure Land. I once discussed that, according to the lord of the Sahā world (the world we live in), only the image of Śākyamuni Buddha should be erected, assisted by Mañjuśrī and Samantabhadra. As for the lord of the Pure Land, even if assisted by Avalokiteśvara and Mahāsthāmaprāpta, it should be placed in a separate hall. Since Maitreya Bodhisattva, who will descend in the future, is still in Tuṣita and has no assistants yet, how can he be placed alongside Śākyamuni Buddha and Amitābha Buddha as three Buddhas? Is this the principle of 'only one Buddha'? Also, seeing Buddhas serving Buddhas, or not yet having attained enlightenment, not yet having turned the Dharma wheel (Dharmacakra pravartana, setting in motion the wheel of Dharma), yet prematurely occupying the position of the Bhagavan (the World-Honored One with ten thousand virtues), this will invite many faults and is truly unacceptable. There are also those who place Bodhisattvas in the main hall. The establishment of the Bodhimaṇḍa (place of enlightenment) was originally for Bodhisattvas, such as the Guanyin (Avalokiteśvara) image in India. Initially, during the Five Dynasties period, the monk Yi obtained a strange piece of wood, not knowing what it was, and carved it into a sacred image. The monk Xun then placed the relics of a Pratyekabuddha (Solitary Buddha) on top of the Buddha image's head. Afterwards, the Buddha image manifested light and strange phenomena, and bestowed auspiciousness. During the Xining era, Zeng Gong sensed a strange dream, and because praying for rain was answered, he reported to the court and was given the title 'Lingan' (efficacious). During the Jianyan era, Emperor Gaozong crossed south and stationed in Lin'an, praying for rain and sunshine was answered, and miraculous phenomena continued until now. As for the efficacious deeds, there is the rhapsody by Zen Master Zhijue and the biography by Vice Minister Bian Gong. If you want to know that the Bodhisattva is my father and teacher, please read these articles yourself. There are also the 'Bodhisattva One Hundred Lots' and the 'Yuantong One Hundred and Thirty Lots' from Yue, used to resolve the confusion of the masses and predict good and bad fortune.
禱之誠者。纖毫不差。敘其事者。謂是菩薩化身所撰。理或然也。或依仿而作。則多名目。但以菩薩跡示等覺．正遍知。不思議神力挾之。則或驗．或不驗。可見矣。複次諸方梵剎。立藏殿者。初梁朝善慧大士(傳翕玄風)。愍諸世人雖於此道頗知信向。然于贖命法寶。或有男女。生來不識字者。或識字而為他緣逼迫不暇披閱者。大士為是之故。特設便方。創成轉輪之藏。令信心者推之一匝。則與看讀同功。故其自誓曰。有登誓藏門者。生生不失人身。又能旋轉不計數者。是人所獲功德即與誦經無異。今稱龍宮海藏者。乃約龍樹入海而言。又稱天宮寶藏者。乃附慈氏居處而說。然一切如來只令口誦。心惟轉我法輪。饒益群品。今大士特興慈悲。在在處處。創此機輪。運轉不息。欲俾一切含靈同沾利益。盡未來際成等正覺。大哉神力。詎可思議耶。先民所謂智者創物。大士其有焉。若夫諸處俱奉大士寶像。于藏殿前首頂道冠。肩披釋服。足躡儒履。謂之和會三家。佛印禪師(了元)為王荊公贊其所收畫像曰。道冠儒履釋加沙。和會三家作一家。忘卻率陀天上路。雙林癡坐待龍華。又列八大神將運。轉其輪。謂天龍八部也。又立保境將軍。助香火之奉。謂是在日。烏傷宰也。茲三者𢎿錄無文(錄六卷。弟子結集。進士櫻穎
【現代漢語翻譯】 禱告真誠的人，所求之事沒有絲毫差錯。敘述這件事的人說，這是菩薩化身所撰寫的，道理或許是這樣。或者是依樣模仿而作，則名目繁多。但以菩薩示現等覺（菩薩果位，僅次於佛陀），正遍知（佛的智慧）的身份，憑藉不可思議的神力加持，那麼或許應驗，或許不應驗，由此可見。再次，各地的梵剎（寺廟），設立藏殿（存放經書的殿堂）的，最初是梁朝的善慧大士（傳翕玄風，人名）。他憐憫世人雖然對此道頗為信向，然而對於贖命的法寶（佛經），或者有男女，生來不識字，或者識字卻因為其他事情逼迫而沒有時間披閱。大士爲了這個緣故，特意設立方便之法，建立了轉輪之藏（可轉動的藏經閣），讓有信心的人推動它一圈，就與看讀經書有相同的功德。所以他自己發誓說：『有登上誓藏門的人，生生世世不會失去人身。』又能旋轉無數次的人，這個人所獲得的功德就與誦經沒有差別。現在所說的龍宮海藏（藏經之處），是根據龍樹（Nāgārjuna，佛教大乘中觀學派創始人）入海取經的傳說而言。又稱天宮寶藏，是附會慈氏菩薩（Maitreya，彌勒菩薩）居住的地方而說。然而一切如來（Tathāgata，佛的稱號）只教導人們口誦心惟，轉我法輪（佛法），饒益眾生。現在大士特別興起慈悲，在各個地方建立這種機輪（轉經輪），運轉不息，想要讓一切有情眾生共同沾染利益，直到未來成等正覺（證得無上正等正覺，成佛）。偉大的神力，怎麼可以思議呢？古人所說的智者創造事物，大士大概就是這樣的人吧。至於各處都供奉大士的寶像，在藏殿前頭戴道冠，肩披釋服（佛教僧侶的服裝），腳穿儒履（儒者的鞋子），稱之為和會三家（儒釋道三家）。佛印禪師（了元，人名）為王荊公（王安石）所收藏的畫像贊頌說：『道冠儒履釋迦沙，和會三家作一家。忘卻率陀天上路，雙林癡坐待龍華。』又排列八大神將運轉經輪，說是天龍八部（佛教護法神）。又設立保境將軍，幫助香火的供奉，說是當日的烏傷宰（烏傷縣的縣令）。這三件事在𢎿錄（書名）中沒有記載（錄六卷，弟子結集，進士櫻穎）
【English Translation】 Those who pray sincerely will have their requests fulfilled without the slightest deviation. Those who narrate this matter say that it was written by a Bodhisattva (Enlightenment Being) incarnation, and the reasoning may be so. Or, if it is made by imitation, then there are many names. But with the Bodhisattva showing the stage of near-perfect enlightenment (a Bodhisattva's stage, second only to Buddhahood), omniscient wisdom (the wisdom of the Buddha), and supported by inconceivable divine power, then it may be effective or ineffective, which can be seen from this. Furthermore, in various Buddhist temples, those who establish scripture halls (halls for storing scriptures), initially it was the great scholar Shanhui of the Liang Dynasty (Chuan Xi Xuanfeng, a person's name). He pitied the people of the world who, although they had some faith in this path, regarding the Dharma treasures (Buddhist scriptures) for redeeming lives, there were men and women who were either illiterate from birth or, if literate, were forced by other circumstances and had no time to read them. For this reason, the great scholar specially established a convenient method, creating the revolving scripture repository (a revolving scripture cabinet), allowing those with faith to push it once around, which would have the same merit as reading the scriptures. Therefore, he vowed himself, 'Those who enter the gate of the vowed repository will not lose their human form in every life.' And those who can rotate it countless times, the merit they obtain is no different from reciting scriptures. What is now called the Dragon Palace Sea Repository (a place for storing scriptures) is based on the legend of Nāgārjuna (founder of the Madhyamaka school of Mahayana Buddhism) entering the sea to obtain scriptures. Also called the Heavenly Palace Treasure Repository, it is said to be associated with the place where Maitreya Bodhisattva (the future Buddha) resides. However, all Tathāgatas (a title of the Buddha) only teach people to recite and contemplate, turning my Dharma wheel (the Buddha's teachings), benefiting all beings. Now the great scholar especially arises with compassion, creating this mechanism (prayer wheel) in every place, revolving without ceasing, wanting to allow all sentient beings to share in the benefits, until they attain perfect enlightenment (achieve unsurpassed complete and perfect enlightenment, becoming a Buddha) in the future. Great is the divine power, how can it be conceived? As the ancients said, the wise create things, the great scholar is probably such a person. As for the fact that all places enshrine the precious image of the great scholar, wearing a Taoist crown on his head in front of the scripture hall, wearing Buddhist robes (clothing of Buddhist monks) on his shoulders, and wearing Confucian shoes (shoes of Confucian scholars) on his feet, it is called the harmony of the three schools (Confucianism, Buddhism, and Taoism). Chan Master Foyin (Liaoyuan, a person's name) praised the painting collected by Wang Jinggong (Wang Anshi) saying: 'Taoist crown, Confucian shoes, Shakya's sand, harmonizing the three schools into one family. Forgetting the road to the Suda heaven, foolishly sitting in the Shuanglin waiting for the Dragon Flower.' Also, arranging the eight great generals to turn the scripture wheel, saying they are the eight classes of gods and dragons (Buddhist protectors). Also establishing the Border-Protecting General to help with the offerings of incense, saying it was the magistrate of Wushang on that day. These three matters are not recorded in the 𢎿錄 (book title) (recorded in six volumes, compiled by disciples, Jinshi Ying Ying).
修定)。不能自決。直俟龍華會上。庶可問津耳。抑嘗究之。大士既示跡同凡。則其所服者。必隨當時在家之服。況蕭梁既廢五斗米道。專奉西聖之教。當時衣縫腋者。亦多歸向真乘。又何俟大士冠履加沙。以和會之耶。承訛襲舛。若是者多矣。復何怪乎。複次精舍所踞。號曰仁祠。式警群迷。聿形悲濟于彼坊佐。或臨江湖川。澤污沼堤防之處。多有因高就下。普化博施。捐以為放生池者。濫觴雖兆于真經。滲漉實推于佛隴。自天臺海曲買滬梁之地綿丘三百里。敷奏王家。全宥潛蟄。因草菴日海上漁人截流一網。巨尾孅鱗。皆為所有。一日何止萬死耶。智者嘗𠛝放生池于海涯。當其放之也。則為授歸戒。說大法。然後縱之海中。圉圉洋洋得其所也。而不知日活幾千萬億乎。智者沒。至唐末。中國臺道漸息。而海東諸國極熾。忠法師謂智者緣在此方。而道敷于海東者。此必放生諸魚所致耳。聞者莫不笑之。以余觀之。其語若誕。教理有憑。流水十千天子。即脫魚報。豈非此乎。中興以來。祥開延慶。化廣葛川。金塘大堤。歌于劉禮部之頌溍潯淥浦。酬于王丞相之恩。故教行錄．金園集。各有放生儀軌。鱗番疊幅。率土化之。佛生之旦。眾大和會。浮泛彩鷁。演唱竺墳。悟流水勝因。識銜珠善報者。舉袂揚塵。揮汗成雨。
【現代漢語翻譯】 現代漢語譯本： （修定）。不能自己決定。只有等到龍華會（Maitreya』s assembly）上，或許可以探求真理。我曾經研究過這個問題。觀世音菩薩既然示現與凡人相同，那麼他所穿的衣服，必定是隨順當時在家人的服飾。況且蕭梁時期已經廢除了五斗米道，專門信奉西方的佛教。當時穿著漢服的人，也大多歸向了真正的佛法。又何必等到觀世音菩薩戴上帽子、穿上鞋子，再加上袈裟，來調和呢？承襲錯誤的說法，像這樣的情況太多了，又有什麼可奇怪的呢？ 再次，精舍所佔據的地方，被稱為仁祠，用來警醒迷惑的眾生，在那裡的地方官員的幫助下，或者在江湖河川、沼澤堤防的地方，大多有利用高處就低處，普遍教化、廣泛施捨，捐獻出來作為放生池的。雖然放生的起源可以追溯到佛經，但真正推廣開來，要歸功於佛教。從天臺山海邊購買滬梁一帶綿延三百里的土地，上奏給朝廷，全部用來寬恕那些潛藏的生物。因為草菴和尚每天看到海上的漁民用一網截斷水流，無論是大魚還是小魚，都被他們捕獲。一天之內，被殺死的生命何止萬千？智者大師曾經在海邊建造放生池，當他放生的時候，就為它們授三皈依，宣說佛法，然後將它們放回大海中，讓它們自由自在地生活。而不知道每天救活了幾千萬億的生命啊！ 智者大師去世后，到了唐朝末年，中國的天臺宗逐漸衰落，而海東各國卻非常興盛。忠法師說，智者大師的因緣雖然在此地，但他的佛法卻在海東傳播開來，這必定是放生的那些魚所導致的。聽到的人沒有不嘲笑他的。以我來看，他的話雖然聽起來荒誕，但教理上是有依據的。流水長者因為放生一萬條魚而轉生為天子，難道不是因為這個嗎？中興以來，吉祥開啟了延慶，教化推廣到了葛川，金塘大堤，歌頌劉禮部的功德，潯淥浦，酬謝王丞相的恩情。所以《教行錄》、《金園集》等書，都有放生的儀軌，放生的魚鱗層層疊疊，全國都受到了教化。在佛誕日，大家聚集在一起，在船上演唱佛經，領悟到流水長者的殊勝因緣，認識到銜珠龍女的善報的人，舉起衣袖，揮灑汗水，如同下雨一般。 English version: (Revised). Unable to decide for oneself. Only by waiting for the Dragon Flower Assembly (Maitreya』s assembly), perhaps one can inquire about the truth. I have investigated this matter. Since the Bodhisattva Avalokiteśvara manifests as the same as ordinary people, then the clothes he wears must be in accordance with the attire of lay people at that time. Moreover, the Xiao Liang dynasty had already abolished the Five Pecks of Rice Taoism and exclusively revered Western Buddhism. At that time, those who wore Hanfu also mostly turned to the true Dharma. Why wait for the Bodhisattva Avalokiteśvara to wear a hat, shoes, and add a kasaya to reconcile them? Inheriting erroneous statements, there are so many cases like this, what is so strange about it? Furthermore, the place occupied by the monastery is called Ren Ci (Benevolence Shrine), used to awaken confused beings. With the help of the local officials there, or in the rivers, lakes, swamps, and embankments, most of them use the high ground to reach the low ground, universally educate and widely give alms, donating it as a liberation pond. Although the origin of releasing life can be traced back to the Buddhist scriptures, the real promotion should be attributed to Buddhism. From the coast of Mount Tiantai, buying land in the Huliang area stretching for three hundred miles, reporting to the court, all used to forgive those lurking creatures. Because the monk Cao'an sees fishermen on the sea every day cutting off the flow with a net, whether it is big fish or small fish, they are all caught by them. How many lives are killed in a day? The wise master once built a liberation pond by the sea. When he released them, he gave them the Three Refuges, preached the Dharma, and then released them back into the sea, allowing them to live freely. And I don't know how many tens of millions of lives are saved every day! After the death of the wise master, by the end of the Tang Dynasty, the Tiantai sect in China gradually declined, while the countries in the East Sea were very prosperous. Dharma Master Zhong said that although the wise master's karma was in this land, his Dharma spread in the East Sea, which must have been caused by the fish released. No one who heard it did not laugh at him. In my opinion, although his words sound absurd, there is a basis in the teachings. Elder Flowing Water was reborn as a son of heaven because he released ten thousand fish, isn't it because of this? Since the revival, auspiciousness has opened up Yanqing, and education has been promoted to Gechuan, the Jintang Dam, praising the merits of Minister Liu, Xunlupu, thanking Prime Minister Wang's kindness. Therefore, books such as 'Jiaoxinglu' and 'Jinyuanji' all have rituals for releasing life, the scales of the released fish are layered, and the whole country has been educated. On the Buddha's birthday, everyone gathered together, singing Buddhist scriptures on the boat, realizing the superior karma of Elder Flowing Water, and recognizing the good reward of the Dragon Girl holding the pearl, raising their sleeves and waving sweat like rain.
【English Translation】 Modern Chinese Translation: (Revised). Unable to decide for oneself. Only by waiting for the Dragon Flower Assembly (Maitreya』s assembly), perhaps one can inquire about the truth. I have investigated this matter. Since the Bodhisattva Avalokiteśvara manifests as the same as ordinary people, then the clothes he wears must be in accordance with the attire of lay people at that time. Moreover, the Xiao Liang dynasty had already abolished the Five Pecks of Rice Taoism and exclusively revered Western Buddhism. At that time, those who wore Hanfu also mostly turned to the true Dharma. Why wait for the Bodhisattva Avalokiteśvara to wear a hat, shoes, and add a kasaya to reconcile them? Inheriting erroneous statements, there are so many cases like this, what is so strange about it? Furthermore, the place occupied by the monastery is called Ren Ci (Benevolence Shrine), used to awaken confused beings. With the help of the local officials there, or in the rivers, lakes, swamps, and embankments, most of them use the high ground to reach the low ground, universally educate and widely give alms, donating it as a liberation pond. Although the origin of releasing life can be traced back to the Buddhist scriptures, the real promotion should be attributed to Buddhism. From the coast of Mount Tiantai, buying land in the Huliang area stretching for three hundred miles, reporting to the court, all used to forgive those lurking creatures. Because the monk Cao'an sees fishermen on the sea every day cutting off the flow with a net, whether it is big fish or small fish, they are all caught by them. How many lives are killed in a day? The wise master once built a liberation pond by the sea. When he released them, he gave them the Three Refuges, preached the Dharma, and then released them back into the sea, allowing them to live freely. And I don't know how many tens of millions of lives are saved every day! After the death of the wise master, by the end of the Tang Dynasty, the Tiantai sect in China gradually declined, while the countries in the East Sea were very prosperous. Dharma Master Zhong said that although the wise master's karma was in this land, his Dharma spread in the East Sea, which must have been caused by the fish released. No one who heard it did not laugh at him. In my opinion, although his words sound absurd, there is a basis in the teachings. Elder Flowing Water was reborn as a son of heaven because he released ten thousand fish, isn't it because of this? Since the revival, auspiciousness has opened up Yanqing, and education has been promoted to Gechuan, the Jintang Dam, praising the merits of Minister Liu, Xunlupu, thanking Prime Minister Wang's kindness. Therefore, books such as 'Jiaoxinglu' and 'Jinyuanji' all have rituals for releasing life, the scales of the released fish are layered, and the whole country has been educated. On the Buddha's birthday, everyone gathered together, singing Buddhist scriptures on the boat, realizing the superior karma of Elder Flowing Water, and recognizing the good reward of the Dragon Girl holding the pearl, raising their sleeves and waving sweat like rain.
固不待于百年而後。勝殘去殺也。況動以祝聖為名。則憂國愛君。顧不韙歟。複次伽藍中事有若微。而所繫至大者。刻漏是也。正因出家。必有眾法。禮念而不失限。齋粥而不愆期。皆眾法之微者也。滁陽慶曆集施昌言贈開化覺詩。坐久銅蓮。幾番沈注。遠公以山中不知更漏。乃取銅葉為器。狀如蓮華。置水之上。其底沉水。半之乃沈。每晝夜一十二沈。為行道之節。此與釋氏要覽釋蓮社名義大同。若夫允合衆論。推窮理道。則有沙門瑞新之壺。更記文曰。湛盧制鐘無聲。陸斷犀兕。將補履不如兩錢之錐。賢丈人預半千之歷數。是其興亡。若風雨司晨。不如僆鶤之口。夫物無全用。人難盡善。故尺短寸長。蓍龜誠不能知。事亦可信也。吾黨謹先人之遺訓。粥則見乎掌文。齋則過午不食。奈屏居丘園。凡陰霾晝起。密雲夜作。而秉㸑者耳不聞銅烏之聲。目不辨曦轡之位。時有失節。一夫失準。多士咸苦。余病之亦舊矣。乃創一石壺。連足高一尺過半。廣二尺許。壺內有水。水外有山。山有十二峰。外間列小峰亦十二朵。以像二十四位也。壺心立臺曰若陽。中有司烏丈人而處焉。檯面相對。有建大竿舉於水中。刻太陽之形懸于竿。表高出群峰之巔。壺下置一木囊。內有鐘。渠有流。權有欹。概有合。最兒有大輪。有旋車。
【現代漢語翻譯】 現代漢語譯本 這並非一定要等到百年之後才能實現。這是爲了戰勝殘暴，停止殺戮。更何況現在以『祝聖』為名義行事，那麼憂國愛君之心，難道不是正確的嗎？ 再次，伽藍（僧伽藍摩的簡稱，指寺院）中的事情，有些看似微小，但關係重大。例如，刻漏（古代計時器）就是如此。既然出家修行，必然有許多規矩。禮拜誦唸不超出時間限制，齋飯粥食不耽誤日期，這些都是規矩中細微之處。 滁陽的慶曆年間，集施昌言贈送給開化覺一首詩，其中寫道：『坐久銅蓮，幾番沈注。』慧遠（東晉僧人）因為在山中不知更漏，就用銅葉製作器物，形狀像蓮花，放在水上，底部沉入水中，一半沉入水中時就表示時間到了。每天晝夜十二次沉沒，作為行道的節律。這與《釋氏要覽》中解釋蓮社名義的說法大致相同。 至於能夠符合大眾的議論，推究窮盡理道，就有沙門瑞新的水壺。更記文中寫道：『湛盧（古代名劍）制鐘無聲，陸斷犀兕（犀牛和兕牛）。將補鞋不如兩錢的錐子，賢丈人預知半千的歷數。』它的興亡，就像風雨司晨一樣，不如僆鶤（小雞）的鳴叫。事物沒有完全有用的，人難以做到盡善盡美。所以說尺有所短，寸有所長。蓍草和龜甲確實不能完全知曉，但這件事也是可信的。 我們遵循先人的遺訓，喝粥時能看到掌紋，齋戒時過了中午就不再進食。無奈我隱居在山野，每當陰霾白天升起，密雲夜晚形成，而掌管炊火的人耳朵聽不到銅烏的聲音，眼睛分辨不出曦轡（太陽的馬車）的位置，時常有失誤。一個人失去準則，很多人都會感到痛苦。我為此苦惱很久了。於是我建造了一個石壺，連同底座高一尺多，寬兩尺左右。壺內有水，水外有山，山有十二座山峰，外圍排列著十二朵小峰，用來象徵二十四位（二十四節氣）。壺心立著一個檯子叫做若陽，其中有司烏丈人（掌管報時的人）居住在那裡。檯面相對，有豎立的大竿子舉在水中，刻著太陽的形狀懸掛在竿子上，表面的高度超出群峰之巔。壺下放置一個木囊，裡面有鐘。水渠有流水，秤錘有傾斜，量器有閉合，最小的部件有大輪，有旋轉的車。
【English Translation】 English version This does not necessarily have to wait until a hundred years later to be realized. It is to overcome brutality and stop killing. Moreover, now that actions are taken in the name of 'blessing the sage,' is not the concern for the country and love for the ruler the right thing to do? Furthermore, matters in the Gārama (short for Saṃghārāma, referring to a monastery), some may seem trivial, but are of great importance. For example, the clepsydra (ancient timekeeping device) is such a thing. Since one has renounced the world to practice, there must be many rules. Paying homage and reciting without exceeding time limits, and taking meals and porridge without delaying the date, these are all subtle aspects of the rules. During the Qingli era in Chuzhou, Ji Shi Changyan presented a poem to Kaihua Jue, which wrote: 'Sitting for a long time by the bronze lotus, how many times it has sunk and poured.' Huiyuan (a monk of the Eastern Jin Dynasty) because he did not know the time in the mountains, used copper leaves to make utensils, shaped like lotus flowers, placed on the water, the bottom sinking into the water, when half of it sank into the water, it indicated that the time had arrived. Twelve sinkings every day and night served as the rhythm for walking the path. This is largely the same as the explanation of the meaning of the Lotus Society in 'Essentials of the Śākya Clan'. As for being able to conform to public opinion and thoroughly investigate the principles, there is the water pot of the Śramaṇa Ruixin. The record further states: 'Zhanlu (an ancient famous sword) makes a bell without sound, and can cut rhinoceros and si cattle on land. To mend shoes is not as good as an awl worth two coins, and the virtuous elder knows half a thousand cycles of history in advance.' Its rise and fall are like the wind and rain heralding the morning, not as good as the crowing of a chick. Things are not entirely useful, and people are difficult to be perfect. Therefore, the foot is short and the inch is long. The milfoil and tortoise shell cannot truly know everything, but this matter is also credible. We follow the instructions of our ancestors, we can see the palm lines when drinking porridge, and we do not eat after noon when fasting. Helplessly, I live in seclusion in the mountains, and whenever haze rises during the day and dense clouds form at night, the person in charge of cooking cannot hear the sound of the bronze crow, and cannot distinguish the position of the reins of the sun (the chariot of the sun), and there are often mistakes. If one person loses the standard, many people will suffer. I have been troubled by this for a long time. So I built a stone pot, including the base, more than one foot high and about two feet wide. There is water inside the pot, and mountains outside the water, with twelve peaks, and twelve small peaks arranged on the outside, to symbolize the twenty-four positions (twenty-four solar terms). A platform called Ruoyang stands in the heart of the pot, where the Siwu Zhangren (the person in charge of reporting the time) lives. The platform faces each other, and a large pole is erected in the water, with the shape of the sun carved and hung on the pole, the height of the surface exceeding the top of the peaks. A wooden bag is placed under the pot, with a bell inside. The canal has flowing water, the weight has a tilt, the measuring device has a closure, and the smallest part has a large wheel and a rotating car.
有乎輿。嘗實水于鐘渠。以曲諸漏。入流權中。權與欹概相應合。最兒坐權概之末。執陰陽箭。履端持漏以射于滿大輪。輪得箭而輕舉矣。大輪舉則旋車行。車行則平輿轉。平輿載轉。若陽臺上司烏丈人乃移一位。以正曜靈之所臨。一百刻中。總四十八箭。以佔二十四時。分方定位。日月與之期。明陰洞陽。天地不能欺。晝夜消長。山川昏黠。而早晚之節。能使人之不惑。故命之曰壺。更雖愧銀龍之先。巧華漏之奇制且貽。則雪庭以解顛倒之刺耳。年名景祐。太歲甲戌。仲秋月望日記。宏智禪師宗門達者。嘗仿其制。而立於太白。後備其文。而刻諸堅珉。抑又以見壺更之制。可以範圍伽藍。彌綸眾法者也。后又有以盤摹香篆。號無聲漏者。締創若易。而久久之後。末香有燥濕。山童有勤墮。豈若壺更之罕失耶。
護法志
護之為言養成之之謂也。群荄萬匯。何者非材。而梧槚勝於貳棘。四肢六分。何者非身。而一指劣於肩背。是知愛護應達本源。人存法存。事非聊爾。外護雖切。內護尤深。為開明故。撰護法志。
大雄出世。雖示入同居。先說華嚴。然頓施別．圓二教。乃專為界外菩薩。則其法有不必護者。次說阿含。則當漸初。獨施藏教。乃專為一類小機。則其法有不足。護者惟其漸中開出四教
【現代漢語翻譯】 現代漢語譯本： 有叫做『輿』的計時器。曾經把水裝在鐘渠里，通過彎曲的管道匯入滴漏。水流進入秤錘的中心，秤錘與傾斜的橫木相互配合。一個小孩坐在秤錘橫木的末端，手持陰陽箭，對準滴漏的末端，射向裝滿水的大輪。大輪得到箭的推動而輕輕舉起。大輪舉起則帶動旋轉的車子執行，車子執行則帶動平輿轉動。平輿承載著轉動，好像陽臺上的司烏丈人移動一位，來校正太陽執行的位置。一百刻中，總共射出四十八箭，用來占卜二十四節氣，劃分方位，確定位置，日月執行都有一定的週期。明白陰陽的變化，天地也不會欺騙人。晝夜長短變化，山川明暗交替，早晚的時間節點，能夠使人不會迷惑。所以命名它為『壺』。即使比不上銀龍的先進，精巧華麗的滴漏的奇特製造，也足以讓雪庭用來解釋顛倒的錯誤。年號是景祐，太歲是甲戌，仲秋月圓之日記錄。宏智禪師是宗門通達之人，曾經模仿它的製作，而立於太白山。後來準備好文字，而刻在堅硬的石頭上。也更加說明壺更的製作，可以覆蓋伽藍，包含所有的佛法。後來又有用盤子模仿香篆，叫做無聲漏的。開始締造好像容易，但是時間長了以後，末香會有乾燥或潮濕的情況，山童會有勤奮或懶惰的情況，哪裡比得上壺更的很少出錯呢？ 護法志 護，就是養成、保護的意思。各種草木，各種事物，哪一樣不是材料？但是梧桐和楸樹勝過酸棗樹和荊棘。四肢六分，哪一樣不是身體的一部分？但是一根手指比不上肩膀和後背。由此可知，愛護應該達到本源。人存在，佛法就存在，這件事不是隨便說說而已。外在的保護雖然重要，內在的保護尤其深刻。爲了開啟智慧，撰寫《護法志》。 大雄（釋迦牟尼佛的稱號）出世，雖然示現與凡人同住，但首先宣說《華嚴經》，以頓教和別教、圓教來施教，是專門為界外的菩薩說的，那麼這種佛法就沒有必要特別去保護。其次宣說《阿含經》，是針對初學者的，只施以藏教，是專門為一類小根器的人說的，那麼這種佛法就沒有什麼值得去保護的。只有在漸修的過程中開出的四教（藏、通、別、圓）
【English Translation】 English version: There was a clepsydra called 'Yu' (a type of water clock). Water was filled into the Zhong Qu (a container), and led through winding pipes into the leaking device. The water flowed into the center of the weight, and the weight was coordinated with the tilting crossbar. A child sat at the end of the weight's crossbar, holding Yin-Yang arrows, aiming at the end of the leaking device, and shooting at the full great wheel. The great wheel was lightly lifted by the push of the arrow. When the great wheel was lifted, it drove the rotating vehicle to run, and when the vehicle ran, it drove the Ping Yu (a flat platform) to rotate. The Ping Yu carried the rotation, as if the Si Wu Zhang Ren (an official in charge of timekeeping) on the Yangtai (a platform) moved one position to correct the position of the sun's movement. In one hundred ke (a unit of time), a total of forty-eight arrows were shot to divine the twenty-four solar terms, divide the directions, and determine the positions. The sun and moon have a certain cycle of operation. Understanding the changes of Yin and Yang, heaven and earth will not deceive people. The length of day and night changes, the mountains and rivers alternate between light and dark, and the time nodes of morning and evening can make people not confused. Therefore, it is named 'Hu' (pot). Even if it cannot be compared with the advancement of the silver dragon (another type of water clock), the unique manufacture of the exquisite and gorgeous leaking device is enough for Xue Ting (a person's name) to explain the errors of upside-down. The year title is Jingyou, the year is Jiaxu, recorded on the day of the Mid-Autumn full moon. Chan Master Hongzhi was a master of the Zongmen (Zen school), who once imitated its production and stood on Mount Taibai. Later, he prepared the text and engraved it on hard stone. It also further illustrates that the production of Hu Geng (water clock) can cover the Sangharama (monastery) and contain all the Buddha-dharma. Later, there were those who imitated incense seals with plates, called silent leaks. The initial creation seems easy, but after a long time, the end incense will be dry or wet, and the mountain children will be diligent or lazy. How can it be compared with the rare mistakes of Hu Geng? Protecting the Dharma 'Protecting' means nurturing and safeguarding. Among all kinds of plants and things, which one is not a material? But the Chinese parasol and catalpa trees are superior to the jujube and thorny bushes. Among the four limbs and six parts of the body, which one is not a part of the body? But one finger is inferior to the shoulders and back. From this, it can be known that protection should reach the source. If people exist, the Dharma exists. This matter is not just a casual talk. Although external protection is important, internal protection is even more profound. In order to open wisdom, I wrote 'Protecting the Dharma'. When the Great Hero (an epithet for Shakyamuni Buddha) appeared in the world, although he manifested to live with ordinary people, he first preached the Avatamsaka Sutra, using the sudden, distinct, and perfect teachings to teach, which was specifically for the Bodhisattvas beyond the realm. Then, this kind of Dharma does not need special protection. Secondly, he preached the Agamas, which were aimed at beginners, and only taught the Tripitaka teachings, which were specifically for a class of people with small roots. Then, this kind of Dharma is not worth protecting. Only the four teachings (Tripitaka, Common, Distinct, Perfect) that are opened up in the process of gradual cultivation
之後。正欲同居土中。廣演大法。方有魔外之擾。必賴諸天八部及國王大臣協力擁護。方可流通。然說方等．大集之時。雖會一切鬼神護持正法。比之光明。則三乘同學既不專小。亦不專大。又三學尊經。諸天本所聽受。故獨於此時。各各發愿焉。又說仁王般若之時。雖囑十六大國。令其受持是經。于千里內七難不起。挍之涅槃。則正當如來入滅。故國王大臣獨受付囑擁護住持三寶也。今故舉此二經以發明其事焉。所謂光明發願者。如鎧庵裝天像愿文云。吾佛世尊乘宿願力。以一大事出現於世。演說真詮。數極河沙。開悟未來。亙百千劫。是故諸天于方等會各發弘誓。護持流通。功德以財大辨以辨。俾請說者兩無所乏。地神地味膏腴。說處散脂。威武摧敵攘難。東方持國．南方增長．西方廣目．北方多聞。如是四王護四天下風雨。時若谷果用成。大梵尊天作世界主。釋提桓因統忉利天。摩醯首羅光明最勝。居十住位。王大千界。巍巍三天。眾所瞻仰。亦以威神。莊嚴法會。金剛密跡。執持寶杵。韋馱應機。最存弘護。摩利支天。常行日前。菩提樹神。見佛成道。鬼子母等。翻邪歸正。領諸眷屬。周匝圍繞。我聞皆是大菩薩眾。不忘宿願。護佛教法。如一眾生未得成佛。不取泥洹。自求安樂。又佛之垂化也。道濟百靈。
【現代漢語翻譯】 現代漢語譯本： 之後，正當要居住於土中，廣泛宣揚大法的時候，才會有魔眾外道的擾亂。必須依靠諸天八部以及國王大臣協力擁護，才可以流通。然而，在宣說《方等》、《大集》經典的時候，雖然一切鬼神都會護持正法，但與《光明經》相比，三乘（聲聞乘、緣覺乘、菩薩乘）的學人既不專修小乘，也不專修大乘。而且，三學（戒、定、慧）所尊重的經典，諸天本來就聽受過，所以唯獨在這個時候，他們各自發愿。又，在宣說《仁王般若經》的時候，雖然囑咐十六大國，令他們受持此經，使千里之內七種災難不起，但與《涅槃經》相比，正當如來將要入滅之時，所以國王大臣獨自接受佛的囑託，擁護住持三寶。現在特意舉出這兩部經來闡明這件事。所謂《光明經》中諸天發願，就像鎧庵所撰寫的天像愿文所說：『我佛世尊憑藉宿世的願力，以一件大事因緣出現於世間，演說真實的教義，數量多如恒河沙數，開悟未來眾生，延續百千劫。』因此，諸天在《方等》法會上各自發下弘大的誓願，護持流通佛法，用功德來輔助，用財物來賙濟，使請法者和說法者兩方面都不缺乏。地神使土地肥沃，地味甘美，說法的處所得到散脂大將的守護。威武地摧毀敵人，消除災難。東方持國天王、南方增長天王、西方廣目天王、北方多聞天王，這四大天王護持四大天下，使風調雨順，五穀豐登。大梵天尊作為世界之主，釋提桓因統領忉利天，摩醯首羅光明最勝，居住在十住位，統治大千世界。這巍巍三位天尊，為大眾所瞻仰，也用他們的威神，莊嚴法會。金剛密跡，手持寶杵。韋馱菩薩隨機應化，最能弘揚護持佛法。摩利支天，常行於日的前面。菩提樹神，見證佛陀成道。鬼子母等，捨棄邪見歸於正道，帶領他們的眷屬，周匝圍繞。我聽說他們都是大菩薩眾，不忘過去的誓願，護持佛教的教法。如果有一個眾生沒有成佛，他們就不取涅槃，而是自己尋求安樂。而且，佛的垂示教化，是爲了救濟眾生。
【English Translation】 English version: Afterwards, just as he was about to dwell in the earth and widely expound the Great Dharma, there would be disturbances from demons and external paths. It would be necessary to rely on the collaborative protection of the devas (gods) of the Eight Divisions and the kings and ministers in order for it to be circulated. However, when expounding the Vaipulya (方等, Fangdeng, 'extensive') and Mahasamnipata (大集, Daji, 'great collection') Sutras, although all ghosts and spirits would protect the Proper Dharma, compared to the Golden Light Sutra, the learners of the Three Vehicles (三乘, San cheng: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) neither exclusively cultivate the Small Vehicle nor exclusively cultivate the Great Vehicle. Moreover, the scriptures revered by the Three Learnings (三學, San xue: Śīla, Samādhi, and Prajñā), the devas had originally heard and received, so only at this time did they each make vows. Furthermore, when expounding the Benevolent Kings Prajna Sutra (仁王般若經, Renwang banruo jing), although the sixteen great kingdoms were instructed to uphold this sutra, so that the seven disasters would not arise within a thousand li, compared to the Nirvana Sutra, it was precisely at the time when the Tathagata (如來, Rulai, 'Thus Come One') was about to enter Nirvana, so the kings and ministers alone received the Buddha's entrustment to protect and uphold the Three Jewels (三寶, Sanbao: Buddha, Dharma, Sangha). Now, I deliberately cite these two sutras to elucidate this matter. The so-called vows made by the devas in the Golden Light Sutra are like what is said in the vow text for the heavenly images written by Kai'an: 'Our Buddha, the World-Honored One, relies on the power of past vows to appear in the world with a great cause and condition, expounding the true teachings, as numerous as the sands of the Ganges River, enlightening future beings, extending for hundreds of thousands of kalpas.' Therefore, the devas each made great vows at the Vaipulya assembly to protect and circulate the Dharma, assisting with merit and virtue, and providing material support, so that both the Dharma speaker and the Dharma seeker would lack nothing. The earth deities make the land fertile and the earth's flavors sweet and delicious. The place where the Dharma is spoken is protected by General Samjñaya (散脂, Sanzhi). With power and might, he destroys enemies and dispels calamities. Dhṛtarāṣṭra (持國, Chiguo, 'Upholder of the Nation') in the east, Virūḍhaka (增長, Zengzhang, 'Growth Increaser') in the south, Virūpākṣa (廣目, Guangmu, 'Wide-Eyed') in the west, and Vaiśravaṇa (多聞, Duowen, 'All Hearing') in the north, these Four Heavenly Kings protect the four continents, ensuring favorable weather and abundant harvests. Mahābrahmā (大梵天, Dafantian, 'Great Brahma'), as the lord of the world, Śakra Devānām Indra (釋提桓因, Shiti huanyin, 'Śakra, Lord of the Devas') rules the Trāyastriṃśa Heaven. Maheśvara (摩醯首羅, Moheshuoluo, 'Great Lord'), with the most victorious light, dwells in the Tenth Abode, ruling the great thousand world. These majestic three heavenly lords, revered by the masses, also use their divine power to adorn the Dharma assembly. Vajra Guhyapati (金剛密跡, Jingang miji, 'Vajra Secret Trace'), holds a precious vajra scepter. Skanda (韋馱, Weituo) Bodhisattva responds to opportunities and is most capable of propagating and protecting the Dharma. Marici (摩利支天, Molizhitian), constantly travels before the sun. The Bodhi Tree deity witnessed the Buddha's enlightenment. Hariti (鬼子母, Guizimu) and others, abandoning wrong views and returning to the right path, lead their retinues, circumambulating and surrounding. I have heard that they are all great Bodhisattvas, not forgetting their past vows, protecting the Buddhist Dharma. If even one sentient being has not attained Buddhahood, they will not enter Nirvana, but will seek their own peace and happiness. Moreover, the Buddha's compassionate teachings are for the sake of saving all beings.
慈育萬有。出則釋天前引。入乃梵王后隨。左輔大將由滅惡以成功。右弼金剛用生善而為德。三乘賢聖既肅爾以歸投。八部鬼神並森然而翊衛。故吳主孫權問尚書令闞澤曰。孔丘．老子得與佛比對否。澤曰若將孔．老二家比校佛。遠之遠矣。所以然者。孔老設教法。天制用。不敢違天。諸佛說教。諸天奉行不敢違。佛以此言之實。非比對明矣。吳主大悅。此則諸天護法之大略也。無盡居士張天覺(啇英)。鉅儒碩學。筆大如椽。嘗記玉泉寺關王祠堂云。過去陳隋間有大法師。名曰智顗。一時圓證諸佛法門。得大總持。辨說無礙。敷演三品。摩訶止觀是三非一。是一非三。即一是三。即三是一。是三是一。非一非三。隨眾生根而設。初后至自天臺。止於玉泉。冥坐林間。身心湛寂。此山先有大力鬼神與其眷屬。怙恃慧據。以通力故。知師行業。即現種種諸可怖畏。虎豹號。擲蛇蟒盤瞪。鬼魅嘻嘯。陰兵悍恕。血唇劍齒。毛髮鬅鬙。妖形丑質。歘忽千變。法師愍言。汝何為者生死於幻。貪著余福。不自悲悔。作是語已。跡言悄絕。傾然。丈夫鼓髯而出。我乃關羽。生於漢末。值時紛亂。九州爪裂。曹操不仁。孫權自保。義臣蜀主。同復帝室。精誠激發。洞貫金石。死有餘烈。故王此山。所嗜惟殺。所食惟腥。諦觀法師。具
【現代漢語翻譯】 現代漢語譯本 慈悲養育萬物。出行時有釋提桓因（Śakra-devānām-Indra，佛教的護法神）在前方引導，進入時有大梵天王（Mahābrahmā，色界諸天之王）在後方跟隨。左邊的輔弼大將通過消滅邪惡來成就功德，右邊的輔弼金剛通過產生善良來作為德行。三乘（聲聞乘、緣覺乘、菩薩乘）的賢聖都肅然地歸順投靠，八部鬼神（天龍八部）都森嚴地護衛。所以吳國的君主孫權問尚書令闞澤說：『孔丘、老子可以和佛陀相比嗎？』闞澤說：『如果將孔子、老子的學說與佛陀相比，那就相差太遠了。』之所以這樣說，是因為孔子、老子設立教法，順應天道的制約和作用，不敢違背天道。諸佛所說的教法，諸天神奉行，不敢違背。佛陀用這些話語來說明事實，而不是用來比較的，這不是很明顯嗎？』吳主聽后非常高興。這就是諸天護持佛法的大概情況。無盡居士張天覺（啇英），是學識淵博的大學者，他的文筆像椽子一樣粗大。他曾經記載玉泉寺關王祠堂的事情說：『過去的陳隋年間，有一位大法師，名叫智顗（Zhiyi）。他一時之間圓滿證悟諸佛的法門，獲得大總持（Mahā-dhāraṇī，總攝憶持一切法而不忘失的智慧）。辯才無礙，敷演天臺宗的三種止觀（奢摩他、毗婆舍那、禪那）。摩訶止觀（Mahā-śamatha-vipaśyanā）是三非一，是一非三，即一是三，即三是一，是三是一，非一非三，隨著眾生的根器而設立。最初從天臺山出發，最終來到玉泉山。在樹林間靜坐，身心清凈寂定。這座山先前有大力鬼神和他的眷屬，依仗著山勢，憑藉著神通，知道智顗法師的修行，於是顯現種種可怕的景象。老虎和豹子吼叫，拋擲蛇蟒盤繞瞪視，鬼魅嬉笑，陰兵兇悍憤怒，血紅的嘴唇，劍一般的牙齒，蓬亂的毛髮，妖異醜陋的形態，忽然間變化千萬種。法師憐憫地說：『你們是什麼東西？在虛幻中生死，貪戀剩餘的福報，不自我悲憫悔恨。』說完這些話，聲音和軌跡都悄然消失。頃刻間，一位威武的丈夫捋著鬍鬚走了出來，說：『我乃關羽（Guanyu），生於漢朝末年，正值天下紛亂，九州分裂。曹操（Cao Cao）不仁義，孫權（Sun Quan）只顧自保，我作為蜀漢的忠義之臣，與蜀主一同匡扶漢室。我的精誠激發，能夠穿透金石。死後還有餘烈的英氣，所以稱王于這座山。我所喜好的只是殺戮，所吃的東西只是腥肉。仔細觀察這位法師，具' 有
【English Translation】 English version He compassionately nurtures all beings. When he goes out, Śakra-devānām-Indra (釋提桓因, Buddhist protector deity) leads the way; when he enters, Mahābrahmā (大梵天王, King of the form realm heavens) follows behind. The great general on the left assists by eliminating evil to achieve merit, while the Vajra (金剛) on the right assists by generating goodness as virtue. The sages of the Three Vehicles (聲聞乘, 緣覺乘, 菩薩乘) respectfully submit and take refuge, and the Eight Classes of Gods and Demons (天龍八部) solemnly protect him. Therefore, Sun Quan (孫權), the ruler of Wu, asked Kan Ze (闞澤), the Minister of the Imperial Secretariat: 'Can Confucius (孔丘) and Lao Tzu (老子) be compared to the Buddha?' Kan Ze replied, 'If you compare the teachings of Confucius and Lao Tzu to the Buddha, they are far, far apart.' The reason is that Confucius and Lao Tzu established teachings that conform to the constraints and functions of Heaven, and they dared not violate Heaven. The teachings spoken by the Buddhas are followed by the gods, who dare not disobey. The Buddha uses these words to state the facts, not for comparison; isn't that clear?' The ruler of Wu was very pleased. This is a general overview of how the gods protect the Dharma. The lay Buddhist Zhang Tianjue (張天覺) (啇英), a great scholar with vast knowledge and a writing style as bold as a rafter, once recorded the story of the Guan Wang (關王) Shrine at Yuquan Temple (玉泉寺), saying: 'During the Chen and Sui dynasties in the past, there was a great Dharma master named Zhiyi (智顗). In one moment, he perfectly realized all the Dharma gates of the Buddhas and attained the Great Dhāraṇī (大總持, the wisdom of comprehensively remembering and retaining all Dharmas without forgetting). He had unobstructed eloquence and expounded the three types of Samatha-Vipassanā (奢摩他, 毗婆舍那, 禪那) of the Tiantai school. Mahā-śamatha-vipaśyanā (摩訶止觀) is three but not one, one but not three, that is, one is three, that is, three is one, is three is one, neither one nor three, established according to the capacities of sentient beings. Initially, he set out from Mount Tiantai (天臺山) and eventually arrived at Yuquan Mountain (玉泉山). He sat in meditation in the forest, his body and mind serene and still. This mountain previously had a powerful ghost and its retinue, relying on the mountain's power and using their supernatural abilities, they knew of Dharma Master Zhiyi's practice, so they manifested all sorts of terrifying appearances. Tigers and leopards roared, snakes and pythons were thrown and coiled, ghosts and demons laughed, Yin soldiers were fierce and angry, with bloody lips, sword-like teeth, and disheveled hair, with monstrous and ugly forms, suddenly changing into thousands of forms. The Dharma Master compassionately said: 'What are you? Living and dying in illusion,貪戀剩餘的福報，不自我悲憫悔恨。』說完這些話，聲音和軌跡都悄然消失。頃刻間，一位威武的丈夫捋著鬍鬚走了出來，說：『我乃關羽（Guanyu），生於漢朝末年，正值天下紛亂，九州分裂。曹操（Cao Cao）不仁義，孫權（Sun Quan）只顧自保，我作為蜀漢的忠義之臣，與蜀主一同匡扶漢室。我的精誠激發，能夠穿透金石。死後還有餘烈的英氣，所以稱王于這座山。我所喜好的只是殺戮，所吃的東西只是腥肉。仔細觀察這位法師，具' greedily clinging to remaining blessings, without pitying or repenting yourselves.' After saying these words, his voice and trace quietly disappeared. In an instant, a dignified man strode out, stroking his beard, and said: 'I am Guanyu (關羽), born at the end of the Han Dynasty, during a time of chaos and division in the land. Cao Cao (曹操) was unrighteous, and Sun Quan (孫權) only cared about self-preservation. As a loyal minister of Shu Han, I worked with the ruler of Shu to restore the Han Dynasty. My sincerity was so strong that it could penetrate metal and stone. After death, I still had lingering heroic spirit, so I became the king of this mountain. What I liked was only killing, and what I ate was only raw meat. Carefully observing this Dharma Master, he possesses'
足殊勝。我從昔來。本未聞見。我今神力。變見已盡。而師安定。曾不省視。汪洋如海。非我能測。大悲我師。哀憫我愚。方便攝受。愿舍此山。作師道場。我有愛子。雄鷙類我。相與發心。擁護佛法。師問所能。授以五戒。神復白言。營造期至。幸少避之。其夕晦冥。震逕掣電。靈鞭鬼棰。萬壑浩汗。湫潭千丈。化為平地。黎明往視。精藍煥麗。檐楹欄楯。巧奪人目。海內四絕。遂居其一(智者造寺三十六所。櫻霞．靈巖．天臺．玉泉。天下四絕)。以是因緣。神亦廟食。千里內外。同共云委。稽違有咎。怠慢有罰。捐施金幣。匍匐恐后。玉泉以甲實神之助。歲越十稔。魔民出世。寺綱頹亂。捶拂虛設。神既不祐。廟亦浸弊。元豐甲申。襄有蜀僧名曰承皓。行年七十。所作已辦。以大眾請。翛然赴感。有陳氏子。忽作神語。自今已往。祀我如初。遠近播聞。瞻禱逾肅。明年辛酉。廟宇鼎新。爾時無盡居士聞說是事。乃其贊之。關佞父子為蜀將。氣蓋中原絕等倫。喑鳴叱咤山嶽推。義不稱臣曹孟德。憤烈精忠貫金石。英靈死王玉泉山。陰岳十萬部從嚴。鐵騎咆哮污金甲。架鶚韝鷹走熬犬。鞭笞虎豹役龍蛇。膾肝脯肉飲頭顱。無上菩提豈知有。智者南來為利益。默然燕坐喬木陰。法力廣大不思議。溪山動盪失安據。妖怪
百千諸怖畏。神通究竭誓歸依。大威大猛大英豪。棄置愛戀如泥滓。將此山留奉佛士。受持五戒攝身心。仰山南嶽及嵩山。佛佛道同無異化。見在住持承皓老。宗風孤悄神所欽。未來補處出家人。枯木巖前希審細。宏我如來像季法。長松十里碧雲寒。猗欣美哉藺轢古。今與關王之忠義。玉泉之崇高。相為無窮。識者讀之。非獨可以知智者之道建天地而不悖。質鬼神而無疑。亦可以信護法者之不茍矣。若夫靈山之功德天。北禪之韋將軍。東棭之元弼山神。皆此類也。所謂涅槃付囑者。蓋凡曰。帝王必立德立功。可大可久。經之以仁義。緯之以文武。深根固蒂。貽厥子孫。一言一行。即為軌範。垂之萬代。斷不可易。所以域中四大王居其一。帝力可以鎮萬邦。王威可以伏兆庶。故金口之遺囑。鶴林之顧命。慮四眾微弱。三寶衰墜。故托國之盛風。藉王之勢力。乃委寄於王臣。仗佛來以流通也。是故法之盛衰。視王公大人之輕重。猶權衡之於物焉。開皇三寶錄云。宋文帝問侍中何尚之曰。范泰．謝靈運等皆云。六經本是濟俗。若性靈真要。則以佛經為指南。如其率土之濵。皆純此化。朕則坐致太平矣。對曰。臣聞渡江以來。王導．周顗宰輔之冠。蓋王蒙謝尚人倫之羽儀。郄超．王謐．王坦．王恭或號絕倫。或稱獨步。謝敷．
戴逵．范汪．孫綽．皆致心於天人之際。靡非時俊。清凈之士皆謂釋氏之教。無所不可。何者。百家之鄉。十人持五戒則十人淳謹。百人修十善則百人和睦。傳此風教遍於海內。則善人．君子無慮百千萬億矣。夫能行一善則去一惡。去一惡則息一刑。一刑息於家則百刑息於國。陛下言坐致太平是也。又帝謂。求那跋摩曰弟子常欲齋戒不殺迫。以身徇於物不獲從志。法師何以教之。跋摩曰。帝王與匹夫所修各異。匹夫身賤名劣。言令不威。若不克己苦躬。將何為用。帝王以四海為家。萬民為子。出一嘉言。士女以悅。布一善政。人神以和。固當刑不夭命。役無勞力。則使風雨順時。寒暖應節。百穀滋繁。桑麻郁茂。如此持齋。齋亦大矣。如是不殺。德亦眾矣。寧在缺半日之餐。全一禽之命。然後方為弘濟耶。帝撫幾曰。法師所言。真謂開悟人心。明達物理。可與談于天人之際矣。嗟乎懿哉。若人非獨誘進于真門。抑亦裨興于王化也。唐太宗問奘三藏曰。朕欲樹功德。何者為最。奘曰。法假人弘。唯度僧為最。是則法固欲護。僧尤當護。故南山感通傳云。韋天將軍生知聰慧。早離塵緣。修童真業。不受天欲。如來一代所制毗尼。並在座中聽受。故臨滅日。親受付囑。週四天下。往還護助。若見魔子．魔女輕弄比丘。道力微
【現代漢語翻譯】 現代漢語譯本 戴逵、范汪、孫綽，都致力於研究天人之際的學問，無一不是當世俊傑。清凈之士都認為佛教的教義，沒有什麼是不可以的。為什麼呢？在一個百戶人家的村莊，如果有十個人持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），那麼這十個人就會變得淳樸謹慎；如果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變得和睦相處。如果將這種風尚教化傳遍全國，那麼善良的人、君子，就不止百千萬億了。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；一項刑罰在一個家庭中減少，那麼全國的刑罰就能減少。陛下所說的『坐致太平』，就是這個道理。還有，皇帝問求那跋摩（Guṇabhadra，功德賢）說：『弟子常常想要齋戒不殺生，但因為要為百姓操勞而不能如願，法師您有什麼可以教導我的嗎？』求那跋摩說：『帝王與普通百姓所修行的各有不同。普通百姓地位卑微，名聲不好，言語沒有威信，如果不剋制自己，勤苦修行，那還有什麼用呢？帝王以天下為家，萬民為子，說出一句嘉言，百姓就會喜悅；頒佈一項善政，人神都會和諧。所以應當儘量做到刑罰不冤殺人命，徭役不勞民傷財，這樣就能使風調雨順，寒暖適時，五穀豐登，桑麻茂盛。像這樣持齋，齋戒的功德就很大了。像這樣不殺生，德行就很廣了。難道一定要缺少半天的飲食，保全一隻鳥的性命，然後才算是弘揚救濟嗎？』皇帝拍著桌子說：『法師所說，真是開悟人心，明達事理，可以和他談論天人之際的學問了。』讚歎啊，多麼美好啊！這樣的人，不僅能引導人們進入真理之門，也能輔助君王的教化啊。 唐太宗問玄奘三藏（Xuánzàng Sanzang，唐朝著名僧人）說：『朕想要建立功德，什麼功德最大？』玄奘說：『佛法要靠人來弘揚，所以度化僧人功德最大。』這就是說佛法固然要保護，僧人尤其應當保護。所以南山感通傳中說，韋天將軍（Wěi Tiān Jiāngjūn，佛教護法神）生來就聰明智慧，早早地離開了世俗的塵緣，修習童真之業，不受天上的慾望所染。如來一代所制定的戒律，他都在座中聽受。所以在如來涅槃之日，親自接受佛的囑託，周遊四天下，往來護持佛法。如果見到魔子、魔女輕視凌辱比丘，道力微弱
【English Translation】 English version Dai Kui, Fan Wang, and Sun Chuo all devoted themselves to the study of the relationship between Heaven and humanity, and were all outstanding talents of their time. Pure and virtuous scholars all believed that the teachings of Buddhism were universally applicable. Why? In a village of a hundred households, if ten people observe the Five Precepts (not to kill, not to steal, not to commit sexual misconduct, not to lie, and not to consume intoxicants), then these ten people will become simple and cautious; if a hundred people practice the Ten Virtues (abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), then these hundred people will live in harmony. If this custom and teaching are spread throughout the country, then the number of virtuous people and gentlemen will be countless. Being able to perform one good deed is to remove one evil deed; removing one evil deed is to reduce one punishment; if one punishment is reduced in a family, then the punishments in the whole country can be reduced. What Your Majesty said about 'achieving peace by sitting still' is this principle. Also, the emperor asked Guṇabhadra (Guṇabhadra, meaning 'Virtue Worthy'): 'Your disciple often wishes to observe fasting and abstain from killing, but is unable to fulfill this wish because of being occupied with the affairs of the people. What can the Dharma Master teach me?' Guṇabhadra said: 'The practices of emperors and ordinary people are different. Ordinary people are of low status and poor reputation, and their words lack authority. If they do not restrain themselves and practice diligently, what use are they? The emperor takes the whole country as his home and the people as his children. If he utters a good word, the people will be pleased; if he promulgates a good policy, gods and humans will be in harmony. Therefore, he should try his best to ensure that punishments do not unjustly take lives and that corvée labor does not exhaust the people's strength. In this way, the wind and rain will be timely, the cold and warmth will be appropriate, the five grains will be abundant, and the mulberry and hemp will flourish. To observe fasting in this way is to have great merit. To abstain from killing in this way is to have great virtue. Is it necessary to forgo half a day's meal and save the life of a bird in order to be considered as promoting universal salvation?' The emperor struck the table and said: 'What the Dharma Master says truly enlightens people's minds and clarifies the principles of things. He can be talked to about the relationship between Heaven and humanity.' Alas, how wonderful! Such a person can not only guide people into the gate of truth but also assist the king's transformation. Emperor Taizong of Tang asked Xuánzàng Sanzang (Xuánzàng Sanzang, a famous monk of the Tang Dynasty): 'I wish to establish merit, what is the greatest merit?' Xuánzàng said: 'The Dharma is propagated through people, so the greatest merit is to ordain monks.' This means that the Dharma should be protected, and monks should especially be protected. Therefore, the Nanshan Gantong Biography says that General Wěi Tiān (Wěi Tiān Jiāngjūn, a Buddhist Dharma protector) was born with intelligence and wisdom, and early left the worldly defilements, practicing the pure conduct of a youth, not being tainted by heavenly desires. He listened to and received all the precepts established by the Tathagata in his lifetime. Therefore, on the day of the Tathagata's Nirvana, he personally received the Buddha's entrustment, traveling around the four continents, coming and going to protect the Dharma. If he sees demon sons and demon daughters belittling and insulting monks, whose spiritual power is weak,
者。悉為惑亂。則倉皇奔赴。應時剪除。若有鬥爭陵危之事。亦蒙躬往慰喻和解。又南洲僧尼雖多犯罪。然化令從善。心易調伏。若見毀禁及造諸惡。為其流涕。愍而護之。見行一善。萬過不咎。事等亡瑕。不存往失。又人間臭氣上熏于空四十萬里。諸天清凈無不厭之。但以受佛之囑。不敢不來耳。是則王臣固當護法。亦當以法緣僧存如天護僧也。然僧固當護。茍犯王法亦所當治。但或傷其善類。則玉石俱焚。茲故委曲引經。乃明公高議論之。按大集經云。若道俗等打破戒．無戒比丘。罪重出萬億佛身血。何以故。以能示人出世要道。乃至涅槃故。又涅槃經云。如來今以無上正法付囑諸王大臣。及四部眾。應當勸勵諸學人等。令得增上戒．定．智慧。若有不學是三品法。懈怠破戒。毀正法者。大臣四部。應當治。護法論云。蘇子瞻謂張天覺曰。釋氏之徒。諸佛教法所繫。不可以庶俗侍之。或有事至庭下。則吾徒當以付囑流通爲念。與之闕略可也。又曾逢原作郡時。釋氏有訟者。閱實其罪。必罰無赦。或有勉之。者則曰。佛法委在國王大臣。若不罰一戒百。則惡者滋多。當今之世。欲整齊之。舍我輩其誰乎。據蘇．曾二公之論。不治則得大集之意。必治則得涅槃之意。然涅槃追說四教。深慮住持三寶僧尼。茍或不整。佛
【現代漢語翻譯】 現代漢語譯本：這些人都會被迷惑擾亂，因此（國王）會倉皇趕去，及時剪除（惡事）。如果發生爭鬥或欺凌弱小的事情，也會親自前往慰問勸解，促成和解。此外，南贍部洲（Jambudvipa，指我們所居住的這個世界）的僧尼雖然經常犯錯，但（國王）會教化他們向善，使他們內心容易調伏。如果看到有人毀壞戒律或造作各種惡行，（國王）會為他們流淚，憐憫並保護他們。如果看到他們做一件善事，即使犯過一萬次錯誤也不再追究，就像掩蓋玉上的瑕疵一樣，不再記著他們過去的過失。而且，人間的臭氣上熏到空中四十萬里，諸天（Devas，指天神）清凈之身沒有不厭惡的，但因為接受了佛的囑託，不敢不來。因此，國王大臣確實應當護持佛法，也應當因為佛法的緣故而像天神護持僧人一樣護持僧人。然而，僧人固然應當護持，如果觸犯了王法也應當依法懲治。但如果傷害了其中的善類，就會玉石俱焚。因此，我才委婉地引用經文，來闡明您的高見。按照《大集經》（Mahasamaya Sutra）所說，如果在家信徒或出家僧人打破戒律，或者沒有戒律的比丘，他們的罪過比出佛身血還要嚴重萬億倍。這是為什麼呢？因為他們能夠向人們展示出離世間的要道，乃至涅槃（Nirvana，指解脫）的道路。又，《涅槃經》（Nirvana Sutra）說，如來（Tathagata，指佛）現在將無上正法付囑給各位國王大臣，以及四部眾（比丘、比丘尼、優婆塞、優婆夷），應當勸勉各位學人，使他們能夠增上戒、定、慧。如果有人不學習這三品法，懈怠破戒，毀壞正法，大臣和四部眾應當懲治他們。《護法論》說，蘇軾（Su Shi）對張天覺（Zhang Tianjue）說，釋迦牟尼（Sakyamuni，指佛）的弟子，關係到佛教的教法，不能用對待普通百姓的方式對待他們。如果有什麼事情到了公堂之下，我們應當以流通佛法爲念，對他們寬容一些也可以。又，曾鞏（Zeng Gong）擔任地方長官時，如果僧人有訴訟，查實他們的罪行，必定依法懲罰，絕不寬恕。有人勸他，他就說，佛法委託給國王大臣，如果不懲罰一個，就會有一百個犯戒，那麼作惡的人就會越來越多。當今之世，想要整頓他們，除了我們這些人，還有誰呢？根據蘇軾和曾鞏二人的論述，不懲治就符合《大集經》的意義，必須懲治就符合《涅槃經》的意義。然而，《涅槃經》追述四教，深深地考慮到住持三寶（佛、法、僧）的僧尼，如果不能整頓，佛
【English Translation】 English version: These people are all subject to delusion and confusion, therefore (the king) would rush to eliminate (evil deeds) in a timely manner. If there are incidents of fighting or bullying the weak, he would also personally go to comfort and persuade them to reconcile. Furthermore, although the monks and nuns of Jambudvipa (the world we live in) often make mistakes, (the king) would teach them to do good, making their hearts easy to subdue. If he sees someone destroying the precepts or committing various evil deeds, (the king) would shed tears for them, pitying and protecting them. If he sees them doing one good deed, he would no longer pursue even ten thousand mistakes, just like covering up a flaw in jade, no longer remembering their past faults. Moreover, the foul odor of the human world rises and熏s the sky for four hundred thousand miles, and none of the pure bodies of the Devas (gods) do not detest it, but because they have received the Buddha's entrustment, they dare not not come. Therefore, kings and ministers should indeed protect the Dharma, and they should also protect monks as the gods protect monks for the sake of the Dharma. However, while monks should indeed be protected, if they violate the king's law, they should also be punished according to the law. But if the good among them are harmed, both the jade and the stone will be burned. Therefore, I am subtly quoting scriptures to clarify your insightful views. According to the Mahasamaya Sutra, if lay believers or ordained monks break the precepts, or if there are monks without precepts, their sins are more serious than shedding the blood of a Buddha's body by ten trillion times. Why is this? Because they are able to show people the essential path to leaving the world, and even the path to Nirvana (liberation). Furthermore, the Nirvana Sutra says that the Tathagata (Buddha) now entrusts the supreme Dharma to all kings and ministers, as well as the four assemblies (bhikkhus, bhikkhunis, upasakas, and upasikas), who should encourage all learners to increase their precepts, concentration, and wisdom. If there are those who do not study these three qualities, are lazy, break the precepts, and destroy the Dharma, the ministers and the four assemblies should punish them. The 'Treatise on Protecting the Dharma' says that Su Shi said to Zhang Tianjue, 'The disciples of Sakyamuni (Buddha), are related to the teachings of Buddhism, and cannot be treated in the same way as ordinary people. If anything comes before the court, we should keep in mind the propagation of the Dharma and be lenient with them.' Also, when Zeng Gong was a local official, if monks had lawsuits, he would investigate their crimes and punish them according to the law, without any leniency. When someone advised him, he would say, 'The Dharma is entrusted to the kings and ministers. If one is not punished, there will be a hundred who break the precepts, and then the evildoers will increase. In this world, if we want to rectify them, who else is there besides us?' According to the arguments of Su Shi and Zeng Gong, not punishing them is in accordance with the meaning of the Mahasamaya Sutra, and punishing them is in accordance with the meaning of the Nirvana Sutra. However, the Nirvana Sutra recalls the four teachings, deeply considering that if the monks and nuns who uphold the Three Jewels (Buddha, Dharma, Sangha) cannot be rectified, the Buddha
法亦從而壞。是知當以涅槃所說為正。而大集所說為旁矣。惟外護君子。臨事斟酌。不失於寬。亦不失於猛。俾上合佛意。下符眾望。乃為盡善。趙超然居士(令衿)。作郡榜文曰。古人謂出家為僧。正要遠離世法。不與俗人一律。毀形易服。當爲何事。日中一食。樹下一宿。先佛所制。只合體究佛意。勒苦修行。乃僧人本分之事。近來公庭多見僧徒袞同百姓。紛拏諍訟。殊失六和之義。事理縱明。已失僧體。何以使人信向。何以受人供養。設使虛實未明。或寄廂審會。或出院罰贖。累辱佛祖。有玷同袍。得不羞乎。敢煩僧司及諸方尊宿。委曲開諭。使常與加沙為主。忍辱守靜。閉戶修行。堅持戒律。清凈三業。莫務皎蛇。不得將不干己事亂煩官司。明行告示。內外通知。若百姓等人。非理欺負。引證分明。當爲行遣。亦不輕恕。若超然者。亦近於善斟酌者也。複次。如來滅后。騰蘭二大士先以四十二章經來化此土。孤山首疏此經。且敘其大意曰。孔．老之典。談性命焉。則未極于唯心。言報應焉。則未臻於三世。若夫釋氏之為訓也。指虛空世界悉我自心焉。非止言其太極生兩儀。玄牝為天地根而已。考善惡報應。悉我自業焉。非止言其上帝無常。天網恢恢。而孤山此言。誠為確論。彼蕭梁范縝著神滅論以為形者神之
質。神者形之用也。神之於形。猶利之於刀。未聞刀沒而利存。豈容形亡而神在哉。吁鄙哉。淺聞寡見。非特不達唯心。亦乃罔識三世。茲又孤山所謂非特彼乃反破己宗。抑亦自誣性靈而蔑棄祖禰也。且夫周孔制典。何嘗不言鬼神。曰精氣為物。遊魂為變。是故鬼神之精狀既精且狀其無形乎。詩云。三后在天。王配于京。叔靈上旻。豈曰滅乎。禮曰。夏道尊命。事鬼。敬神。大禹所祇。寧虛誕乎。書稱周公請代武王云。能事鬼神。姬且禱親。可虛罔乎。茍亡而有靈。三則世如鏡。變化輪迴。孰知其極。儒士執禮而背叛五經。非直誣佛。亦侮聖也。若信五經。神靈之說。則是信佛。教識性之談矣。又復自是之後。諸儒尤多異論。故鎧庵答喻貢元書云。釋氏流入中國幾二千載。吾儒號為一代宗師。攘斥甚力。無若韓氏．歐陽氏。然皆未究其言之是否與其道之邪正。唯堅執吾周孔立教者以詆之。故雖攻之而愈堅。撲之而愈熾而終無。以大服天下之心。獨關洛諸賢與胡氏父子。頗嚐出入釋氏而不信之矣。然考其所與辨明而謂之诐淫邪遁者。亦過禪宗單傳之學而已。夫釋氏之有禪宗。猶吾儒之有老莊也。茍以拈槌豎拂。夸誕之談而疑釋氏一代正教。是猶以王何所學之浮虛而疑六經．語．孟。修身齊家。治國平天下之道也。奚可哉
【現代漢語翻譯】 現代漢語譯本： 質（rupa，色蘊）是神（識蘊）所使用的工具。神對於形，就像鋒利對於刀。沒聽說過刀壞了而鋒利還能存在的，怎麼能容忍形體消亡而神識還在呢？唉，真是鄙陋啊！見識淺薄，不僅不明白唯心（citta-matra，唯識）的道理，也不瞭解三世（過去、現在、未來）。這又是孤山（指宋代僧人智圓）所說的，不僅是駁斥對方，反而破壞了自己的宗旨，也是自己欺騙自己的性靈，拋棄了自己的祖先。而且周公、孔子制定典章制度，何嘗不談鬼神？說『精氣』構成事物，『遊魂』造成變化。因此，鬼神的精狀，既精微又顯現，難道是無形的嗎？《詩經》說：『三位先王在天上，與都城相配享。』叔靈升到天空，難道說是消滅了嗎？《禮記》說：『夏朝崇尚天命，侍奉鬼，敬重神。』大禹所敬奉的，難道是虛假的嗎？《尚書》稱周公請求代替武王說：『能夠侍奉鬼神。』姬姓且向親人祈禱，可以認為是虛假的嗎？如果人死後有靈魂，那麼世界就像鏡子一樣，變化輪迴，誰能知道它的盡頭？儒士遵守禮儀卻背叛五經，不僅是誣衊佛教，也是侮辱聖人。如果相信五經中關於神靈的說法，那就是相信佛教關於認識自性的言論了。而且從那以後，儒生中更多的是不同的議論。所以鎧庵（不確定人名）在答覆喻貢元的信中說：『佛教傳入中國已經快兩千年了，我們儒家自稱為一代宗師，極力排斥佛教，沒有誰比得上韓愈、歐陽修。然而他們都沒有研究佛教的言論是否正確，它的道理是邪是正，只是堅守我們周公、孔子所創立的教義來詆譭佛教。所以雖然攻擊佛教，佛教反而更加堅定；撲滅佛教，佛教反而更加熾盛，最終無法使天下人心悅誠服。只有關中、洛陽的各位賢人和胡氏父子，曾經涉獵佛教卻不相信它。然而考察他們所辨析並認為是邪僻淫蕩的，也只是禪宗單傳的學說而已。佛教有禪宗，就像儒家有老莊一樣。如果因為禪宗的拈槌豎拂、誇張虛誕的言論，就懷疑佛教一代的正教，這就好像因為王弼、何晏所學的浮華虛無的學說，就懷疑六經、《論語》、《孟子》中修身、齊家、治國、平天下的道理一樣。怎麼可以這樣呢？』
【English Translation】 English version: Substance (rupa, the skandha of form) is the tool used by the spirit (vijnana-skandha, the skandha of consciousness). The relationship between spirit and form is like that between sharpness and a knife. It has never been heard that the sharpness remains after the knife is broken. How can it be tolerated that the spirit exists after the form is gone? Alas, how ignorant! With shallow knowledge and limited views, they not only do not understand the principle of Citta-matra (mind-only), but also do not understand the three times (past, present, and future). This is what Gu Shan (referring to the Song Dynasty monk Zhiyuan) said, that it is not only refuting the other party, but destroying one's own purpose, and also deceiving one's own spirituality and abandoning one's ancestors. Moreover, when the Duke of Zhou and Confucius formulated the canon, how could they not talk about ghosts and spirits? They said that 'refined qi' constitutes things, and 'wandering souls' cause changes. Therefore, the essence of ghosts and spirits is both subtle and manifest. Is it formless? The Book of Songs says: 'The three former kings are in heaven, matching and enjoying the capital.' Uncle Ling ascended to the sky. Is it said to be destroyed? The Book of Rites says: 'The Xia Dynasty respected fate, served ghosts, and respected gods.' What Yu the Great revered, is it false? The Book of Documents says that the Duke of Zhou asked to replace King Wu, saying: 'Able to serve ghosts and gods.' The Ji family also prayed to relatives. Can it be considered false? If there is a soul after death, then the world is like a mirror, changing and reincarnating. Who can know its end? Confucian scholars observe rituals but betray the Five Classics, not only slandering Buddhism, but also insulting the sages. If you believe in the sayings about spirits in the Five Classics, then you believe in the Buddhist teachings about recognizing one's own nature. Moreover, since then, there have been more different opinions among Confucian scholars. Therefore, Kai'an (uncertain name) said in his reply to Yu Gongyuan's letter: 'Buddhism has been introduced into China for nearly two thousand years. Our Confucian school calls itself a master of the generation, and has tried its best to reject Buddhism. No one can compare with Han Yu and Ouyang Xiu. However, they have not studied whether the words of Buddhism are correct, and whether its principles are evil or righteous, but only adhere to the teachings established by our Duke of Zhou and Confucius to slander Buddhism. Therefore, although attacking Buddhism, Buddhism has become more firm; extinguishing Buddhism, Buddhism has become more prosperous, and ultimately unable to convince the hearts of the people of the world. Only the sages of Guanzhong and Luoyang and the Hu family and his son have dabbled in Buddhism but do not believe in it. However, examining what they have distinguished and considered to be deviant and lewd, it is only the single transmission of Zen Buddhism. The existence of Zen Buddhism in Buddhism is like the existence of Lao Zhuang in Confucianism. If one doubts the orthodox teachings of Buddhism because of the exaggerated and false words of Zen Buddhism's twisting of hammers and raising of whisks, it is like doubting the principles of self-cultivation, family management, state governance, and world peace in the Six Classics, the Analects, and Mencius because of the frivolous and empty learning of Wang Bi and He Yan. How can this be?'
。去佛逾遠。異端競起。唯天臺大師為得其正傳。此唐之梁敬之與我朝晁以道諸公所服膺而深造者也。仆雖不敏。實研究有年。觀其發揮一性。範圍法界。俾六凡．四聖。各迪厥德。而咸底于極誠。未易遽為足下言。惟足下他日考其書而計其道。方知仆昨者鄙詩大道不可私。與夫孔釋俱援世之句。果非自欺。而又以欺天下也。然則孔釋之道果同乎。果異乎。異則不可得而一。同則不應異其施。曰有世法。有出世法。以世法而疑出世法固不可。以出世法而外世法亦不可。故天臺所傳。亦有真俗相即之諦。其察乎道。並行而不相悖者。亦審矣。世有足跡未抵乎泰山之麓。而輒談其廣狹高下。欲欺乎未見泰山者且不可。況已見者乎。今足下未讀佛之書。而遽議佛之道。何吝乎。言之諄諄而仆邈然不聽也。又重刑刪定止觀序曰。奇哉救世明道之書。不圖復行於今也。使王公大人知有此書。必不至信讒以廢毀。使搢紳先生知有此書。必不至立論以抵排。使啟禪關者能讀此書。其旨以教外別傳自欺乎。使尋經論者能讀此書。其旨以分別名相自困乎。況使薄海內外。家藏此書。展轉開導。了達其義。又孰肯貪于粗弊五欲而不早求解脫者乎。是皆內教弟子護持教法之大略也。子貢好辨孔道以明孟子巖之功堪繼禹。斯言概之。誰曰不信。
【現代漢語翻譯】 現代漢語譯本： 距離佛陀的時代已經非常遙遠，各種異端邪說紛紛興起。只有天臺大師才真正得到了佛法的正統傳承。唐代的梁敬之和我們朝代的晁以道等諸位先生，都是對天臺宗的教義深信不疑並深入研究的人。我雖然不才，但也研究多年。觀察天臺宗所闡發的一性，涵蓋整個法界，使六凡（六道眾生）和四聖（聲聞、緣覺、菩薩、佛）各自遵循其德行，最終都達到最高的真誠。這些道理不容易一下子就對您說清楚。希望您以後研究天臺宗的著作，考察其中的道理，才能知道我昨天所說的『大道不可私』，以及『孔子和釋迦牟尼都援救世人』這兩句話，確實不是自欺欺人，更不是欺騙天下人。 那麼，孔子和釋迦牟尼的道，究竟是相同還是不同呢？如果不同，就無法統一；如果相同，就不應該有不同的表現形式。對此可以說，有世間法，有出世間法。用世間法來懷疑出世間法固然不可以，用出世間法來排斥世間法也不可以。所以天臺宗所傳的，也有真諦和俗諦相互融合的道理。他們對於道的觀察，是並行不悖的，這一點非常明確。世上有人，足跡還沒有到達泰山的山腳，就隨意談論泰山的廣闊、高低，想要欺騙沒有見過泰山的人尚且不可能，更何況是已經見過泰山的人呢？現在您還沒有讀過佛經，就妄議佛法，這又有什麼意義呢？我說得再懇切，您也漠然不聽啊！ 又如重刑刪定《止觀序》所說：『奇妙啊，這本救世明道的書，沒想到今天又重新流行起來了！』如果王公大臣知道有這本書，一定不會聽信讒言而廢止、毀壞佛法；如果士紳先生知道有這本書，一定不會立論來抵制、排斥佛法；如果開啟禪關的人能夠讀這本書，還會用『教外別傳』的說法來欺騙自己嗎？如果尋經論典的人能夠讀這本書，還會用分別名相的說法來困擾自己嗎？更何況如果天下百姓，家家都藏有這本書，輾轉傳閱、開導，瞭解其中的意義，又有誰會貪戀粗俗低劣的五欲，而不早點尋求解脫呢？』這些都是內教弟子護持教法的大致情況。子貢善於辯論孔子的道，以此來闡明孟子的功勞可以繼承大禹。用這句話來概括，誰會不相信呢？
【English Translation】 English version: The time since the Buddha has passed is very distant, and various heterodoxies have arisen in competition. Only the Tiantai Master truly obtained the correct transmission of Buddhism. Liang Jingzhi of the Tang Dynasty and Chao Yidao and other gentlemen of our dynasty were all deeply convinced of and deeply studied the doctrines of the Tiantai school. Although I am not talented, I have also studied it for many years. Observing the 'one nature' expounded by the Tiantai school, encompassing the entire Dharma Realm, enabling the Six Realms (of sentient beings) and the Four Sages (Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) to each follow their virtues, and ultimately reaching the highest sincerity. These principles are not easy to explain to you all at once. I hope that in the future you will study the works of the Tiantai school and examine the principles within them, then you will know that what I said yesterday, 'the Great Path cannot be selfishly possessed,' and 'Confucius and Śākyamuni both rescued the world,' are indeed not self-deception, let alone deceiving the world. So, are the paths of Confucius and Śākyamuni the same or different? If they are different, they cannot be unified; if they are the same, they should not have different manifestations. To this, it can be said that there are worldly dharmas and supramundane dharmas. It is certainly not permissible to doubt supramundane dharmas with worldly dharmas, nor is it permissible to reject worldly dharmas with supramundane dharmas. Therefore, what the Tiantai school transmits also includes the principle of the interpenetration of the true and conventional truths. Their observation of the Path is parallel and not contradictory, which is very clear. There are people in the world who have not even reached the foot of Mount Tai, yet casually talk about its breadth, height, and depth, wanting to deceive those who have not seen Mount Tai is impossible, let alone those who have already seen it. Now that you have not read the Buddhist scriptures, you presumptuously discuss the Buddha's teachings, what is the point of this? No matter how earnestly I speak, you remain indifferent! Furthermore, as Chongxing's revised preface to the Zhǐ Guān (止觀, Cessation and Contemplation) says: 'Wonderful! This book that saves the world and clarifies the Path, I never expected it to become popular again today!' If kings, dukes, and great ministers knew of this book, they would certainly not listen to slander and abolish or destroy the Dharma; if gentlemen and scholars knew of this book, they would certainly not establish theories to resist or reject the Dharma; if those who open the gates of Chan (禪, Dhyana) could read this book, would they still deceive themselves with the saying 'a separate transmission outside the teachings'? If those who seek scriptures and treatises could read this book, would they still trouble themselves with distinguishing names and forms? Moreover, if people all over the world, in every household, kept this book, passing it on and enlightening each other, understanding its meaning, who would still be greedy for the coarse and base five desires and not seek liberation early?' These are all the general circumstances of how disciples of the inner teachings uphold the Dharma. Zigong was good at debating the Way of Confucius, thereby clarifying that Mencius's merit could inherit that of Yu the Great. To summarize with this statement, who would not believe it?
釋門正統第三 卍新續藏第 75 冊 No. 1513 釋門正統
釋門正統第四
良渚沙門 宗鑒 集
利生志
世雄福德。壽量難思。見果推因豈過。有不殺施食。所謂尤大彰明者。而眾德萬行總攝其中。爰自方等會上說金光明經。四佛世尊因信相菩薩疑釋尊壽命不酬往昔因地。於是現相為說釋尊長壽雖山斤海滴。地塵空界。亦不可比。一部宗元。雖崇空慧。究其終極。魚虎已蒙八相之記。天神亦藉法供之資。故知不殺。多端救生。尤顯施食匪局鬼。最堪悲裒。此二緣撰利生志。
放生之說。儒釋皆談。世論諄諄。其文山積。今且載王狀元(十朋)．凈樂居士(張掄)二公詩文於左。自淺階深。求佛壽者。先寓目焉。詩云。夫子釣不綱。仁心戒盡物。君子遠庖廚。孟軻論仁術。生魚舍子產。獸網祝天乙。于牣文王沼。靈德壽周寶。唐置放生池。天下八十一。至今湖州碑。輝耀魯公筆。我宋仁如天。神武而不殺。華夏及蠻貊。胎卵暨化濕。皆歸好生德。惟恐一物失。清原(吉州)號佛國。此典胡獨缺。耽耽舉子場。馥馥荷華隰。誕節逢千秋。錫宴遍群邑。何以壽吾君。故事修遺逸。魚鱉族至微。端賴尺水活。況茲十畝池。中含千里闊。郭索行草泥。玄夫巢蓮葉。長鬚
【現代漢語翻譯】 現代漢語譯本
釋門正統第三 卍新續藏第 75 冊 No. 1513 釋門正統 釋門正統第四 良渚沙門 宗鑒 集 利生志 世雄（釋迦牟尼佛的尊稱）的福德，壽命之長難以思議。從結果推斷原因，怎麼能超過呢？有不殺生和施食，這可以說是尤為重要和彰顯的。而所有的功德和萬種修行都包含在其中。自從方等會上宣說《金光明經》開始，四佛世尊因為信相菩薩懷疑釋尊的壽命與往昔因地的修行不相符，於是顯現瑞相，為他說釋尊的長壽，即使像山上的石頭和海里的水滴，大地上的塵土和空中的界限，也無法相比。整部經的宗旨，雖然崇尚空性的智慧，但追究其最終，魚和老虎已經蒙受了八相成道的授記，天神也憑藉佛法的供養。所以知道不殺生，多種方式救護生命，尤其彰顯施食不僅僅侷限於鬼道眾生，最值得悲憫和救濟。因此，撰寫這篇《利生志》來闡述這兩種因緣。 關於放生的說法，儒家和佛家都有談論。世俗的議論很多，相關的文章也堆積如山。現在先摘錄王狀元（十朋）和凈樂居士（張掄）二位的詩文在下面。從淺顯到深入，想要祈求佛的壽命的人，先看看這些內容。詩中說，孔夫子釣魚不用大網，仁慈之心戒除殺盡萬物。君子遠離廚房，孟軻論述仁義之術。生魚被子產放生，獸網被商湯祝禱。文王的靈沼園充滿了生物，靈德使周朝的寶鼎得以長久儲存。唐朝設定放生池，天下共有八十一個。至今湖州的碑文，還輝耀著顏魯公（顏真卿）的筆跡。我宋朝的仁愛如天，神武而不殺戮。華夏以及蠻夷，胎生、卵生以及化生、濕生，都歸於好生之德。唯恐失去一個生命。清原（吉州）號稱佛國，這樣的典範怎麼能獨獨缺少呢？高聳的科舉考場，芬芳的荷花濕地。誕辰佳節恰逢千秋節，賞賜宴飲遍及各個城鎮。用什麼來祝願我們君王長壽呢？用恢復古代的遺風。魚鱉之類生命極其微小，完全依賴於一尺之水才能存活。何況這裡有十畝池塘，其中包含著千里的廣闊。郭索（螃蟹）在草地泥濘中行走，玄夫（青蛙）在蓮葉上築巢。長鬚
【English Translation】 English version
Chapter Three of Shimen Zheng Tong (Orthodoxy of the釋門) Continuation of the Tripitaka, Volume 75, No. 1513, Shimen Zheng Tong Chapter Four of Shimen Zheng Tong Compiled by Zongjian, a Shamen (Buddhist monk) of Liangzhu Record of Benefiting Sentient Beings The merit and virtue of Shixiong (another name for Shakyamuni Buddha), his lifespan is inconceivable. Inferring the cause from the result, how could it exceed? There is non-killing and giving food, which can be said to be particularly important and evident. And all merits and ten thousand practices are included in it. Since the time when the Golden Light Sutra was spoken at the Fangdeng assembly, the Four Buddhas, due to the Bodhisattva Xinxian doubting that Shakyamuni's lifespan did not match his past causes, manifested auspicious signs and explained that Shakyamuni's longevity, even like stones on a mountain and drops of water in the sea, dust on the earth and boundaries in the sky, cannot be compared. The main principle of the entire sutra, although it emphasizes the wisdom of emptiness, ultimately, fish and tigers have already received the prediction of the Eight Aspects of Enlightenment, and the gods also rely on the resources of Dharma offerings. Therefore, knowing that not killing, saving lives in various ways, especially shows that giving food is not limited to beings in the realm of ghosts, and is most worthy of compassion and relief. Therefore, this Record of Benefiting Sentient Beings is written to elaborate on these two causes. The idea of releasing lives is discussed by both Confucianism and Buddhism. There are many secular discussions, and related articles are piled up like mountains. Now, let's excerpt the poems and writings of Wang Zhuangyuan (Shi Peng) and Layman Jingle (Zhang Lun) below. From the shallow to the deep, those who want to pray for the Buddha's lifespan should first look at these contents. The poem says, 'Confucius did not use large nets for fishing, his benevolent heart forbade killing all things. A gentleman stays away from the kitchen, Mencius discussed the art of benevolence. Live fish were released by Zichan, and the hunting nets were prayed over by Tang. King Wen's Lingzhao Garden was full of creatures, and spiritual virtue allowed the Zhou Dynasty's treasures to be preserved for a long time. The Tang Dynasty set up release ponds, with eighty-one throughout the country. To this day, the stele in Huzhou still shines with the brushstrokes of Yan Lugong (Yan Zhenqing). Our Song Dynasty's benevolence is like heaven, martial but not killing. The Hua Xia (Chinese) and the barbarians, those born from wombs, eggs, transformations, and moisture, all belong to the virtue of loving life. Fearing to lose even one creature. Qingyuan (Jizhou) is known as a Buddhist country, how can such a model be uniquely lacking? Towering examination halls, fragrant lotus wetlands. The birthday festival coincides with the Qianqiu Festival, and banquets are given throughout the towns. What can we use to wish our ruler longevity? By restoring the ancient customs. Creatures like fish and turtles are extremely small, relying entirely on a foot of water to survive. Moreover, there are ten acres of ponds here, containing a thousand miles of vastness. Guosuo (crabs) walk in the muddy grass, and Xuanfu (frogs) nest on lotus leaves. Long whiskers'
及眾鱗。鉅細各儔匹。圉圉復洋洋。生意俱可必。永逃數罟憂。咸被中孚吉。中有六六魚。聊茲友螾蛭。一朝得雲雨。龍門變凡質。歲旱當作霖。莫忘池中日。文云。蛙之為物至微。而殺身之害其酷。白刃既下。體即為兩。猶跳躍十數始能死。荼毒煩冤之狀所不忍視。頃瀋陽仲。推惻隱之心。率諸仁賢。歲與持竿者約。俾罷其業而償其直。人日百省。旬一給之。始於建巳之月。終於南呂之律。於是所活不可勝數。自陽仲下世。遂無主盟棆。今不揆。竊有意舉行之。嘗藉其人。得三十有六。既欲稍優其。予益省為足。使可以飽而不復懷詐以見欺。且延其期。盡秋季。蓋白露方降。跳梁尚多。必待其風霜悽然。鼓吹始快聲也。較之異時。又獲全貸為。慧滋廣嘗試籌之。一人日釣百蛙。累三十六輩。凡釣三千六百。積半載則盈萬數者。蓋六十有五。嗟乎。兩股所得幾何。而暴殄天物如此。倘以群賢之力。歲捐六百五十千。若九牛亡一毛耳。又何損耶。是則六十五萬之蛙。託命于數君子之手。可不為之動心哉。豈惟陰德之報。不在其身。必在子孫。茍蛙有知。感恩為如何耶。惟執事圖之。此之救生只在事法。未該玄理。又守尚書屯田員外郎。知越州諸暨縣事。潘華嘗有夢魚記云。予到任。依普賢懺法。不令人捕城中江湖內魚。
【現代漢語翻譯】 現代漢語譯本 以及各種鱗片的生物。無論大小，都有各自的伴侶。自由自在，生機勃勃，它們的生存都有保障。永遠擺脫漁網的憂慮，都受到誠信的庇佑。其中有六六之數的魚，暫且與蚯蚓為伴。一旦得到雲雨的滋潤，就能像鯉魚躍龍門一樣改變平凡的資質。即使遇到旱年，也能及時降下甘霖，不要忘記曾經在池塘中自由自在的日子。 文云：青蛙這種生物非常渺小，但遭受的殺身之禍卻極其殘酷。刀刃砍下去，身體立刻斷為兩截，卻還能跳動十幾次才死去。那種被荼毒和冤屈的樣子實在令人不忍觀看。不久前，瀋陽仲先生，推行惻隱之心，帶領各位仁人賢士，每年與那些捕蛙的人約定，讓他們停止捕蛙的行業，並給予他們相應的補償。每人每天一百文錢，每十天發放一次。從建巳月開始，到南呂律結束。因此而得以存活的青蛙不可勝數。自從陽仲先生去世后，就沒有人主持這件事了。現在我不揣冒昧，打算重新舉行這件事。我曾經找過相關的人，找到了三十六人。既然想要稍微優待他們，我打算增加一些，使他們能夠吃飽，不再懷著欺騙的心思來騙取錢財。並且延長他們的期限，直到秋季結束。因為白露時節剛過，跳躍的青蛙還很多。必須等到風霜淒冷，才能聽到他們歡快的叫聲。與過去相比，又能獲得全部的貸款。希望慧滋先生能夠廣泛地嘗試籌集資金。一個人每天釣一百隻青蛙，累積三十六個人，總共釣三千六百隻。積累半年，就會超過萬隻。大概有六十五萬只青蛙。唉，兩條腿能得到多少肉呢？卻如此殘害天物。如果憑藉各位賢士的力量，每年捐助六百五十千文錢，就像九牛失去一根毛一樣，又有什麼損失呢？這樣，六十五萬只青蛙的性命，就託付在各位君子的手中，難道不應該為之動心嗎？這不僅僅是陰德的報應，不在自身，也必定在子孫身上。如果青蛙有知，對各位的感恩之情又該如何表達呢？希望執事能夠好好考慮這件事。這種救生的方法只在於事相上的做法，還沒有涉及到玄妙的道理。 又守尚書屯田員外郎，知越州諸暨縣事的潘華曾經寫過《夢魚記》說：我到任后，依照普賢懺法，不讓人捕捉城中江湖內的魚。
【English Translation】 English version And all creatures with scales, large and small, each with their companions. Free and at ease, full of vitality, their survival is assured. Forever escaping the worries of fishing nets, all are blessed with sincerity. Among them are sixty-six fish, temporarily befriending earthworms. Once they receive the nourishment of clouds and rain, they can transform their ordinary qualities like carp leaping over the Dragon Gate. Even in drought years, they can bring timely rain, never forgetting the days of freedom in the pond. Wen Yun: The frog, a very small creature, suffers extremely cruel death. When the blade strikes, the body is immediately cut in two, yet it can still jump a dozen times before dying. The sight of its suffering and injustice is unbearable. Not long ago, Mr. Shen Yangzhong, promoting compassion, led the virtuous gentlemen to make an agreement with the frog catchers every year, to stop their frog-catching business and give them corresponding compensation. One hundred coins per person per day, paid every ten days, starting from the month of Jian Si and ending with the law of Nan Lü. Therefore, the number of frogs saved is countless. Since Mr. Yangzhong passed away, no one has presided over this matter. Now, I venture to restart this matter. I once looked for relevant people and found thirty-six. Since I want to treat them a little better, I plan to increase it so that they can be full and no longer harbor deceitful thoughts to cheat money. And extend their term until the end of autumn. Because the White Dew season has just passed, there are still many jumping frogs. We must wait until the wind and frost are cold before we can hear their happy cries. Compared with the past, we can get all the loans. I hope Mr. Huizi can try to raise funds widely. One person catches one hundred frogs a day, accumulating thirty-six people, catching a total of three thousand six hundred. Accumulating for half a year will exceed ten thousand. There are probably six hundred and fifty thousand frogs. Alas, how much meat can two legs get? But it is such a waste of natural resources. If with the strength of all the virtuous people, donating six hundred and fifty thousand coins a year is like losing a hair from nine cows, what is the loss? In this way, the lives of six hundred and fifty thousand frogs are entrusted to the hands of you gentlemen, shouldn't you be moved by it? This is not only the reward of Yin virtue, not in oneself, but also in descendants. If the frog knows, how should it express its gratitude to you? I hope the executive can consider this matter carefully. This method of saving lives is only in the practice of things, and has not yet involved the mysterious principles. Also, Pan Hua, who was the Shou Shangshu Tuntian Yuanwailang (Assistant Minister of Agriculture) and knew the affairs of Zhuji County in Yuezhou, once wrote 'Dream of Fish': After I took office, according to the Universal Worthy Bodhisattva Repentance Dharma, I did not allow people to catch fish in the rivers and lakes of the city.
(城外難禁)景德四年孟冬。奉詔還闕。十月十日。夜夢江湖中魚悉現人形數。萬衆號云。長者去矣。吾眾烹矣。哭聲沸天。所不忍聞。然而是耶。非耶。真耶。妄耶。復焉知後來宰邑者非長者乎。所嗟者人何故而為魚。魚何故而通人。知人之去留。一何靈也。君子鑒之。何忍烹之。予愍其有情故記之云。我中興祖師念彼世論未達根源。則跋其後曰。非釋典了義莫知厥由。蓋魚性．佛性．宰邑之性本不二焉。在事茍分強異之耳。佛既先覺。立法教人觀乎物性。起同體悲。安其危示其樂。俾其複本。與佛齊致。故流水救魚。已得成佛。魚亦當成。不二之驗矣。今所夢者。豈孤然哉。實由佛廣放生之教。魚蘊得脫之緣。人有增善之分。共而成之。其理必也。未如是聞見之人。得不力行其教諦觀乎。性使齊于流水者也。詳其所跋。則知達世外之法者。全理作事。即事為理。固不可其世相同日而論。至於赴計詡獄中之難。報修禪堂上之恩者。亦非茍活性命而已。升濟神明。必將宣揚于未來之典轉。轉利生流於無窮。其為救生亦大矣。抑亦行持。罔隔緇素。我先正忠肅公．馬少師受懺主。安養佛事。舉族遵奉。世守不失。尤謹放生。官守所臨。德風所偃。信入者不可勝計。其孫東玉倅當塗。守淄川新定。民皆化之。奕世子孫。洎
于咽婭。延及妾媵無不為。清泰之歸。所感靈祥。異瑞洋溢。書傳王夫人誦破地獄偈。即夢典獄代致眾囚慇勤意。豈非三界之中。火血二涂最為劇苦。拯濟茲悲。事半功倍耶。明智教海老龍也。命工置戒殺事。陳了翁序之。有云。君子親親而仁民。仁民而愛物。梁慧以羊易牛。孟子謂其有術。昔人因事作傳。大士依傳作圖。使過者必觀。疑者必問。相問相告。久而不已。則戒殺之道當有離文字而得之者。蓋嘗究之約物以戒。其戒猶寬。若嵩明教之評孝。則其意嚴矣。以精神乘變化交為人畜。更古今混然茫乎。而世俗未始自覺。故其視牛羊唯恐其是昔之父母精神之所來也。故戒于殺不使暴一微物。篤於懷親也。吁。若是其嚴哉。於此而不從。則非人子矣。孰知用意。猶未若慈雲之嚴。慈雲約開顯意而頌三世佛云。過去諸如來安住秘密藏。現在十方佛成道轉法輪。未來諸世尊三乘六道是。由妄想執著。結煩惱蓋纏。迷成六道。身虛受三界苦。唯念過現佛。不敬未來尊。與佛結怨仇。或烹宰殺害。不了眾生相。全是法性身。昔有常不輕。禮拜於一切言。我不輕汝。汝等當作佛。若能念自他。同是未來佛。現世增壽命。生生生佛國。是蓋以法華宗旨戒殺。而非約物以戒殺也。慈雲其至矣哉。若夫施食之法。又非一切人天所知。
【現代漢語翻譯】 現代漢語譯本： 于咽婭（人名）。甚至影響到姬妾婢女，無不效仿。清泰（年號）年間的回鄉，所感應的靈異祥瑞，不同尋常。書上傳說王夫人誦讀破地獄偈，就夢見獄卒代替眾囚犯表達慇勤之意。難道不是說，在三界之中，火途和血途最為痛苦嗎？救濟這些苦難，事半功倍啊。明智就像教海中的老龍一樣。命人設定戒殺之事，陳了翁為此作序。序中說，君子親愛親人進而仁愛百姓，仁愛百姓進而愛護萬物。梁慧王用羊換牛，孟子說他這是用了方法。過去的人因為某件事而作傳，大士依據傳記而作圖，使路過的人必定觀看，疑惑的人必定詢問，互相詢問告知，長久而不停止，那麼戒殺的道理應當有離開文字而領悟到的。我曾經研究過，約束事物來戒殺，這種戒律還是比較寬泛的。如果像嵩明教評判孝道那樣，那麼他的意思就很嚴格了。認為精神乘坐變化交替成為人或動物，貫穿古今，一片茫然，而世俗之人卻始終沒有自覺。所以他們看待牛羊，唯恐它們是自己過去父母精神的來處。所以戒殺，不使暴虐對待任何微小的生物，這是篤厚地懷念親人啊。唉！像這樣嚴格啊。如果對此還不聽從，那就不是人子了。誰知道他的用心，還不如慈雲（法師名號）的嚴格。慈雲法師闡述開顯的意義，並讚頌三世佛說：『過去諸如來安住在秘密藏中，現在十方佛成就道業轉動法輪，未來諸世尊存在於三乘六道之中。由於妄想執著，結成煩惱的覆蓋和纏繞，迷惑而成為六道之身，虛幻地承受三界的痛苦。只念過去和現在的佛，不尊敬未來的佛，這是與佛結下怨仇。或者烹煮宰殺，不瞭解眾生的真相，眾生全是法性之身。過去有常不輕菩薩，禮拜一切眾生說：我不輕視你們，你們都應當成佛。如果能念及自己和他人，同樣都是未來的佛，現世就能增長壽命，生生世世都生在佛國。』這大概是用《法華經》的宗旨來戒殺，而不是約束事物來戒殺。慈雲法師真是達到了極致啊！至於施食的方法，又不是一切人天所能知道的。
【English Translation】 English version: Yu Yan Ya (person's name). Even extending to concubines and maids, all followed suit. During Qingtai (era name), upon returning home, the sensed spiritual omens and auspicious signs were extraordinary. It is said in books that Lady Wang, upon reciting the 'Gatha for Breaking Hell,' dreamt of a jailer conveying the earnest intentions of the prisoners. Isn't it true that among the Three Realms, the paths of fire and blood are the most agonizing? To relieve these sufferings is to achieve twice the result with half the effort. Mingzhi is like an old dragon in the sea of teachings. He ordered the establishment of matters concerning the prohibition of killing, and Chen Liaoweng wrote a preface for it. The preface states, 'A gentleman loves his relatives and then is benevolent to the people, and then loves all things. King Hui of Liang exchanged a sheep for an ox, and Mencius said he used a method. In the past, people wrote biographies because of certain events, and great Bodhisattvas created illustrations based on the biographies, so that passersby would surely observe, and those who are doubtful would surely inquire, inquiring and informing each other, and not stopping for a long time, then the principle of abstaining from killing should be attained apart from words. I have studied that to restrain things to abstain from killing, this precept is still relatively broad. If it is like Song Mingjiao's evaluation of filial piety, then his meaning is very strict. He believes that the spirit rides on changes and alternates between being human or animal, spanning ancient and modern times, a vast blur, but the world has never been aware of it. Therefore, they look at cattle and sheep, fearing that they are the origin of the spirits of their past parents. Therefore, abstain from killing, do not abuse any tiny creature, this is to deeply cherish relatives. Alas! How strict it is. If you still do not obey this, then you are not a human being. Who knows his intention, it is not as strict as Ci Yun (monk's name). Master Ci Yun expounds the meaning of manifestation and praises the Buddhas of the Three Times, saying: 'The past Tathagatas dwell in the secret treasury, the present Buddhas of the ten directions achieve the Way and turn the Dharma wheel, the future Buddhas exist in the Three Vehicles and Six Paths. Due to delusional thoughts and attachments, the cover and entanglement of afflictions are formed, and they are confused and become the bodies of the Six Paths, falsely enduring the suffering of the Three Realms. Only remember the Buddhas of the past and present, do not respect the Buddhas of the future, this is to form enmity with the Buddhas. Or cooking and slaughtering, not understanding the true nature of sentient beings, all sentient beings are the body of Dharma nature. In the past, there was the Bodhisattva Never Disparaging, who bowed to all sentient beings and said: I do not despise you, you should all become Buddhas. If you can remember yourself and others, you are all future Buddhas, and you can increase your lifespan in this life, and be born in the Buddha land in every life.' This is probably using the tenets of the Lotus Sutra to abstain from killing, rather than restraining things to abstain from killing. Master Ci Yun has truly reached the extreme! As for the method of giving food, it is not known by all humans and devas.
惟如來以大慈普覆。不忍一切含靈受其飢餓苦惱。故假面然鬼王緣起。令阿難尊者以一摶食。誦咒施之。今緇素通行。謂之施餓鬼食。經律所出。有三不同。一．涅槃經謂之曠野鬼。二．焰口經謂之焰口鬼。三．鼻奈耶律謂之訶利帝母。皆由如來善權示跡。俾后之學者依而行之。觀其所行。用力甚約。收功甚博。回視夫靈輒倒戈漂母。返哺之儔。誠有天淵之間。所謂曠野鬼並訶利帝母者。今為佛弟子。每食必出生飯者是也。所謂焰口鬼及婆羅門仙者。今為佛弟子。至心所辨斛食者是也。又有所謂六道者。始因蕭梁武帝篤信三寶。遂詔宗廟。用素饌薦。烹以代犧牲。而帝見江東之民多淫祀於五道大神。乃以相似佛法。設六道祭。蓋欲止天下之殺也。又六道次第。人居乎二。鬼居乎四。後世昧於求福者。反以人之貴禱于鬼之賤。其猶俯首就足。抑君奉民。何逆之甚。且耗蠹民財。暴殄物命。蓋仁人君子所共悲憫也。慈雲懺主欲令臺之白鶴廟改祭為齋以救之。辨惑破疑。詳乎彼文。欲舉而錯之。一方之俗者請自尋之。又有所謂水陸者。取諸仙致食于流水。鬼致食于凈地之義。亦因武帝夢一神僧告曰。六道四生。受苦無量。何不作水陸。普濟群靈。諸功德中最為第一。帝問沙門。咸無知者。唯志公勸帝廣尋經論。必有因緣。于
是搜尋貝葉。置法雲殿。早夜披覽。及詳阿難遇面然鬼王。建立平等斛食之意。用制儀文。三年乃成。遂于潤之金山寺修設。帝躬臨地席。詔祐律師宣文。世涉周隋。茲文不傳。至唐咸享中。西京法海寺英禪師。因異人之。告得其科儀。遂再興焉。我朝蘇文忠公(軾)重述水陸法像贊。今謂之眉山水陸供養。上下八位者是也。熙寧中。東川楊鍔祖述舊規。又制儀文三卷行於蜀中。最為近古。然江淮京淅所用像設一百二十位者。皆後人踵事增華。以崇其法。至於津濟一也。外又有所謂十王者。按正法念經。祇有琰摩羅王。此翻為雙王。以兄主男獄。妹主女獄故也。據冥報記云。天帝統御六道。是謂天曹。閻羅王者。是謂地府。如人間天子。泰山府君。如尚書令錄五道大神。如六部尚書自余鬼道如州縣等。此外十殿之名乃諸司分者。乃唐道明和尚入于冥中。一一具述。因標其號。報應符合。初匪罔世。往往猶歷代官制不同。隨時更變也。又有十王經者。乃成都府大聖慈寺沙門藏川所撰。又水陸儀文敘曰。圖形於果老仙人(唐張果老𦘕幀)。起教於道明和尚。雖冥司有十王之號。在藏殿無一字之談。稽考所因。粗知其故。由雙王之示。實分十殿以強名。或崇追薦之方。或啟預修之會(云云)。然今之施食。亦施財者。事祖廣
記云。寓錢今楮鏹也。唐王岐傳云。玄宗時。岐為祖祭。使專以祠。解中帝意。有所禳祓。大抵類巫[巫*頁]。漢以來葬者皆有瘞錢。後世俚俗稍以紙寓錢為鬼事。至是岐乃用之。則是喪祭之焚紙錢起于漢世之瘞錢也。其禱神而用寓錢。則自王岐始耳。今巫家有焚羹禳謝之事。亦自此也。法苑珠林雲。紙錢起于殷長史也。又冥報記云。唐睦仁。茜者趙人。少事經學。不信鬼神。於一日路次見一人。衣冠乘馬。從者五十餘人。盼視睦而不言。如此經十年。間凡數十相見。忽一日又相逢。乃駐馬召睦曰。比頻見君。情相眷戀。欲與君交遊。睦問。君何人耶。答曰。吾鬼也。姓成。名景。本弘農人。仕西晉別駕。今為胡國長史。睦問。胡國何在。曰。黃河已北。總為胡國。國都在樓煩西北砂磧中是也。其王即昔趙武靈王。每月遣我朝泰山。故由此路。睦許之。乃設酒食。復以錢彩為好。辭曰。鬼所用錢。即紙錢也。若彩絹亦紙為之。銀即錫紙。金即黃涂之也。嗟夫。世變逾下。逗醇為醨。革公以私。施食一門紛然異轍。倘能齊末歸本。不失佛意。罔以多岐而亡羊。則善矣。故曰。神而明之。存乎其人。
順俗志
醫方萬品。對病為良。佛法多門。投機稱妙。大覺世尊撫育萬匯。方便慈悲。隨順種種俗諦。于不
【現代漢語翻譯】 現代漢語譯本： 書中記載，所謂的『寓錢』，就是現在的紙錢。唐朝王岐的傳記中記載，玄宗時期，王岐主持祖先祭祀，特地使用『寓錢』來祭祀，以此來揣摩皇帝的心意，用作一些祈福消災的事情，大體上類似於巫術。漢代以來，安葬死者時都有埋『瘞錢』的習俗。後世民間逐漸用紙做的『寓錢』來祭祀鬼神。到了王岐這裡才開始使用紙錢。由此可見，喪葬祭祀時焚燒紙錢的習俗，起源於漢代的『瘞錢』。至於祭祀神靈時使用『寓錢』，則是從王岐開始的。現在巫師做法事時有焚燒羹飯祭祀的儀式，也是從這裡演變而來。《法苑珠林》中記載，紙錢起源於殷長史。另外，《冥報記》中記載，唐朝的睦仁，是趙地人，年輕時學習儒家經典，不相信鬼神。有一天，他在路上遇到一個人，穿著官服騎著馬，隨從有五十多人，看著睦仁卻不說話。這樣持續了十年，總共相遇了幾十次。忽然有一天又相遇了，那人停下馬招呼睦仁說：『我多次見到你，對你很有好感，想和你交個朋友。』睦仁問：『您是什麼人？』那人回答說：『我是鬼，姓成，名景，原本是弘農人，在西晉時做別駕，現在是胡國的長史。』睦仁問：『胡國在哪裡？』那人說：『黃河以北，都屬於胡國。國都在樓煩西北的沙漠中。』他們的國王就是以前的趙武靈王。每個月都派我去朝拜泰山，所以要經過這條路。』睦仁答應了他，於是擺設酒食招待他，又送給他錢財和彩絹。那人推辭說：『鬼所用的錢，就是紙錢。如果用彩絹，也是用紙做的。銀子就是錫紙，金子就是塗上黃色的紙。』唉！世風日下，把醇酒變成了薄酒，把公事變成了私事。施食這一法門，出現了各種不同的做法。如果能夠迴歸本源，不失去佛陀的本意，不因為歧路太多而迷失方向，那就好了。所以說：『神妙之處，在於人自身。』
《順俗志》
醫生開出的藥方有萬種，對癥下藥就是良藥。佛法有很多法門，適合根機就是妙法。偉大的覺者世尊撫育萬物，以方便和慈悲之心，隨順各種世俗的真理，在不違背真理的前提下。
【English Translation】 English version: It is recorded that 『Yu Qian』 (寓錢, paper money offered to the dead) is now paper money. The biography of Wang Qi (王岐, a person's name) of the Tang Dynasty records that during the Xuanzong (玄宗, an emperor's name) period, Wang Qi presided over ancestral sacrifices and specially used 『Yu Qian』 for sacrifices, in order to understand the emperor's intentions and use it for some things to pray for blessings and eliminate disasters, which is roughly similar to witchcraft. Since the Han Dynasty, those who buried the dead had the custom of burying 『Yi Qian』 (瘞錢, burial money). Later generations gradually used paper 『Yu Qian』 to worship ghosts and gods. It was only when Wang Qi used paper money. It can be seen that the custom of burning paper money in funerals and sacrifices originated from the 『Yi Qian』 of the Han Dynasty. As for using 『Yu Qian』 to worship gods, it started with Wang Qi. Now, when shamans perform rituals, there is a ritual of burning soup and rice for sacrifices, which also evolved from this. The Fa Yuan Zhu Lin (法苑珠林, a Buddhist text) records that paper money originated from Yin Changshi (殷長史, a person's name). In addition, the Ming Bao Ji (冥報記, a record of karmic retribution) records that Mu Ren (睦仁, a person's name) of the Tang Dynasty, a native of Zhao (趙, a place name), studied Confucian classics when he was young and did not believe in ghosts and gods. One day, he met a person on the road, wearing official clothes and riding a horse, with more than fifty followers, looking at Mu Ren but not speaking. This continued for ten years, and they met dozens of times in total. Suddenly one day they met again, the man stopped his horse and greeted Mu Ren and said, 『I have seen you many times and I have a good impression of you. I want to make friends with you.』 Mu Ren asked, 『Who are you?』 The man replied, 『I am a ghost, my surname is Cheng (成, a surname), my name is Jing (景, a given name), originally from Hongnong (弘農, a place name), I was a Biejia (別駕, an official title) in the Western Jin Dynasty, and now I am the Changshi (長史, an official title) of the Hu (胡, non-Han people) Kingdom.』 Mu Ren asked, 『Where is the Hu Kingdom?』 The man said, 『North of the Yellow River belongs to the Hu Kingdom. The capital is in the desert northwest of Loufan (樓煩, a place name).』 Their king is the former Zhao Wuling King (趙武靈王, a king's name). Every month, he sends me to worship Mount Tai (泰山, a mountain name), so I have to pass this road.』 Mu Ren agreed, so he set up wine and food to entertain him, and gave him money and silk. The man declined and said, 『The money used by ghosts is paper money. If you use colored silk, it is also made of paper. Silver is tin foil, and gold is paper coated with yellow.』 Alas! The world is getting worse, turning fine wine into thin wine, and turning public affairs into private affairs. In the practice of giving food, various different practices have emerged. If we can return to the origin, not lose the Buddha's original intention, and not get lost because there are too many forks in the road, that would be great. Therefore, it is said: 『The mystery lies in the person himself.』
Shun Su Zhi (順俗志, Records of Following Customs)
Doctors prescribe ten thousand kinds of prescriptions, and the right medicine for the disease is good medicine. There are many Dharma gates in Buddhism, and the one that suits the root is wonderful Dharma. The great enlightened World Honored One nurtures all things with convenience and compassion, following all kinds of worldly truths, without violating the truth.
分別中強立分別。令像末眾生現世親修。及子孫追導各有條目可舉而行。其有上機大士。即俗而真。一色一香。無非中道。何者非法界實相。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。斯之謂矣。撮略大綱。撰順俗志。
世雄慈悲。以佛眼觀。見一切眾生三業六根。造罪無量。當墮惡道。受種種苦。百千萬劫。永無出期。是故諸經論中。立懺悔一門。令彼仗三寶力。洗心首罪。所有重障。悉皆消滅。猶國王一赦。咸與惟新也。然金口親宣。法句尤備。無越觀普賢行法經。良以洞見眾生起過之由。造業之相。所以智者大師憑此觀經及諸大部。立法華三昧以行於世。一懺悔。二勸請。三隨喜。四迴向。五發愿。是名五悔。蓋懺悔則通消三障之罪。別除十惡．破戒之愆。勸請則滅波旬請佛入滅之罪。隨喜則滅嫉他修善之愆。迴向則滅倒求三界之心。發願則滅修行退志之過。如是懺悔。何惡不斷。何善不修。何眾生不度。厥後法智．慈雲亦皆更相著述。法施一切。蓋法智則有大悲懺儀。慈雲則有請觀音金光明及凈土行愿儀及梵法主別出光明懺儀。若夫他宗。雜華儀文既昧法華開顯之旨。不能即權而實。宜乎識者少所承用焉。乃慈悲寶懺等文。則又不勝異意。轉失科儀矣。複次如來設教。雖種種不同。大概欲一
【現代漢語翻譯】 現代漢語譯本 分別闡述強烈的分別心。爲了讓末法時代的眾生在現世親自修行，以及子孫後代能夠遵循引導，特列出條目以便實行。對於上等根器的修行者來說，即使身處世俗也能領悟真諦，一色一香，無不體現中道。如果認為存在一個獨立的法界實相，那麼只要存在『一法』的執著，毗盧遮那佛（Vairocana，報身佛）也會墮入凡夫的境界；如果認為萬法皆空，那麼普賢菩薩（Samantabhadra，象徵菩薩的行愿）也會失去其境界。這就是這個道理。我將要撮取要點，撰寫符合世俗心願的文章。
世雄（釋迦牟尼佛的尊稱）以慈悲之心，用佛眼觀察，看到一切眾生的身、口、意三業和眼、耳、鼻、舌、身、意六根，造下無量的罪業，應當墮入惡道，遭受種種痛苦，經歷百千萬劫，永遠沒有脫離的機會。因此，在各種經論中，設立了懺悔這一法門，讓他們憑藉三寶（佛、法、僧）的力量，洗滌心靈，坦白罪過，所有深重的業障，都能夠消滅，就像國王頒佈大赦令一樣，一切都煥然一新。而且佛陀親自宣說的懺悔法句尤其完備，沒有超過《觀普賢行法經》的。因為它能夠洞察眾生產生過錯的原因和造業的形態。所以智者大師（智顗）憑藉這部《觀普賢行法經》以及其他大部經典，創立了法華三昧，在世間推行。一、懺悔，二、勸請，三、隨喜，四、迴向，五、發願，這被稱為五悔。懺悔能夠普遍消除三障（煩惱障、業障、報障）之罪，特別消除十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）、破戒的罪過；勸請能夠消除魔王波旬（Mara，欲界第六天之主）請佛入滅的罪過；隨喜能夠消除嫉妒他人修善的罪過；迴向能夠消除顛倒追求三界（欲界、色界、無色界）之心；發願能夠消除修行退失志向的過錯。像這樣懺悔，什麼惡不能斷除？什麼善不能修習？什麼眾生不能度化？後來，法智大師（知禮）、慈雲大師（遵式）也各自撰寫著作，普施一切眾生。法智大師著有《大悲懺儀》，慈雲大師著有《請觀音金光明懺法》、《凈土行愿儀》以及梵法主（不確定指誰）另外撰寫的《光明懺儀》。至於其他宗派，雜華的儀文既不明白法華開顯的宗旨，又不能從權巧方便迴歸真實，所以有見識的人很少採用。至於《慈悲寶懺》等文章，則又充滿了不同的見解，反而失去了科儀的規範。而且，如來設立的教法，雖然種種不同，大概都是想要達到同一個目標。
【English Translation】 English version To distinctly expound upon strong discriminations. To enable sentient beings in the Dharma-ending Age to cultivate diligently in their present lives, and for descendants to follow guidance, specific items are listed for practice. For those with superior faculties, even amidst worldly affairs, they can realize the truth; every color and fragrance embodies the Middle Way. If one believes in an independent Realm of Reality (Dharmadhatu), then with the attachment to 'one dharma,' Vairocana (the Reward Body Buddha) would fall into the realm of ordinary beings; if one believes that all dharmas are empty, then Samantabhadra (representing the vows and practices of a Bodhisattva) would lose his realm. This is the principle. I will extract the main points and compose writings that align with worldly aspirations.
World-Hero (an epithet for Shakyamuni Buddha), with compassion, observes with the Buddha-eye, seeing all sentient beings' three karmas (body, speech, and mind) and six senses (eye, ear, nose, tongue, body, and mind) creating immeasurable sins, destined to fall into evil realms, enduring various sufferings, for hundreds of thousands of kalpas, with no hope of escape. Therefore, in various sutras and treatises, the gate of repentance is established, allowing them to rely on the power of the Three Jewels (Buddha, Dharma, Sangha), to cleanse their minds, confess their sins, and eliminate all heavy karmic obstacles, just like a king issuing a general amnesty, everything is renewed. Moreover, the repentance verses personally proclaimed by the Buddha are especially complete, none surpassing the 'Visualization Sutra on the Practice of Samantabhadra Bodhisattva.' Because it can deeply understand the causes of sentient beings' arising faults and the forms of creating karma. Therefore, Great Master Zhi Zhe (Zhiyi) relied on this 'Visualization Sutra on the Practice of Samantabhadra Bodhisattva' and other great scriptures to establish the Lotus Samadhi, promoting it in the world. First, repentance; second, exhortation; third, rejoicing; fourth, dedication; fifth, aspiration; these are called the Five Repentances. Repentance can universally eliminate the sins of the three obstacles (affliction obstacle, karma obstacle, retribution obstacle), and especially eliminate the sins of the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, wrong views), and breaking precepts; exhortation can eliminate the sin of Mara (the lord of the Sixth Heaven in the Desire Realm) requesting the Buddha to enter Nirvana; rejoicing can eliminate the sin of jealousy towards others' cultivation of goodness; dedication can eliminate the mind of perversely seeking the Three Realms (Desire Realm, Form Realm, Formless Realm); aspiration can eliminate the fault of losing resolve in cultivation. With such repentance, what evil cannot be cut off? What good cannot be cultivated? What sentient being cannot be liberated? Later, Master Fazhi (Zhili) and Master Ciyun (Zunshi) also wrote their own works, universally bestowing them upon all sentient beings. Master Fazhi wrote the 'Great Compassion Repentance Ritual,' and Master Ciyun wrote the 'Invocation of Avalokiteshvara Golden Light Repentance Ritual,' the 'Pure Land Practice and Vow Ritual,' and the 'Light Repentance Ritual' separately written by Brahma Dharma Master (unclear who this refers to). As for other schools, the rituals of the Avatamsaka Sutra neither understand the purpose of the Lotus Sutra's opening and revealing, nor can they return from expedient means to reality, so knowledgeable people rarely adopt them. As for texts like the 'Compassionate Treasure Repentance,' they are filled with different opinions and lose the norms of the ritual. Moreover, the teachings established by the Tathagata, although different in various ways, generally aim to achieve the same goal.
切眾生脫離苦輪而已。然所以令其脫苦者。則有豎出。橫出之法焉。所謂豎出者。聲聞稟四諦。緣覺觀十二因緣。菩薩修六度萬行。二乘則破見思生方便土。菩薩則破無明入實報土。洎乎法華開顯。會入一乘。皆以如來滅度而滅度之。則俱處常寂光土矣。所謂橫出者。蓋此娑婆穢土(六趣雜居名同居穢)五濁垢重。雖如來在世。五時調停得道者無限。乃至正法千年。大小之徒。間有證入。然運經像末。人根轉鈍。則雖欲脫苦。未由也已。如來大慈大悲。懸鑒及此。所以諸大乘經偏贊彌陀。令其橫截娑婆。往生安養(唯有人天名同居凈)。雖九品因果。差降不同。然皆獲不退菩提。(常親三聖。與諸善人俱會。無四趣可退。所以決證。)故李詠史云。能仁現穢取娑婆。折攝剛強方便多。橫截愛河無別法。唯教專志念彌陀。又無邊剎土非無凈。唯我彌陀愿海深。十念功成蒙接引。端如點鐵化精金。鎧庵詩卓哉西聖釋迦文。三輪垂範億代遵。開顯一化無餘蘊。后談樂土令棲神。馬鳴龍樹皆贊述。首傳震旦得遺民。自是措紳多向慕。豈徒緇侶蒙陶鈞。河東先生具正見。發揮此道尤諄諄。景迂曾見照與立。有文炳然名略因(晁以道著凈土略因)。縱墮空宗亦牽復。楊公(杰)陳公(瓘)即其人。又止觀頌我因娑婆佛。知有極樂佛
。極樂十萬億。云何見彼佛。彼佛即法界。法界即彼佛。如佛我亦爾。如我眾生然。三者妙難思。一一俱法界。彌陀證法界。能起法界用。法界既無外。用亦遍法界。嗟我及九界。局認一緣生。是故久流轉。二死大苦海。今欲生極樂。惟止觀二法。止心法界師。觀照法界體。一止而三止。一觀而三觀。止觀乃能發。所發諦境三。性三修各三。是則成九法。達無修性已。惟住一妙乘。定慧力莊嚴。即此用化佗。法界盡極樂。無一不成佛。舜若可銷亡。爍迦心不動。凈土緣起者。西域則有五通𦘕像。震旦則有遠公蓮社。所謂𦘕像者。按感應傳云。昔天竺雞頭摩寺五通菩薩(彼土大乘人。非五通神)往安樂世界謂阿彌陀云。娑婆眾生愿生凈土。無佛形像。請垂降許。佛言。汝且前去。尋當現彼。及五通還國。聖儀隨後而至。見一佛及五十菩薩各坐蓮華。在樹葉上。五通取葉。即于所在。圖寫流佈。故李詠五通曰。娑婆人未識阿彌。直往西方為請祈。頃刻聖儀俱降現。尋將貝葉廣傳持。所謂蓮社者。釋氏要覽云。東普遠法師。雁門人也。止於廬山虎溪。招十八賢士(緇十．素八)。修西方凈業。鑿池栽蓮仿彼國。以蓮華分九品次第接人。故稱蓮社。或云。嘉此社人。不為名利淤泥所染。喻如蓮華。故以名之。又遠有弟子法要。
【現代漢語翻譯】 極樂世界距離此地有十萬億國土之遙。要如何才能見到阿彌陀佛呢？因為阿彌陀佛即是法界，法界即是阿彌陀佛。如同阿彌陀佛，我也是如此。如同我，一切眾生也是如此。這三者之間的關係微妙而難以思議，每一個都包含著整個法界。阿彌陀佛證悟了法界，因此能發起法界的作用。法界既然沒有內外之分，它的作用也就遍及整個法界。可嘆我和九法界的眾生，都侷限於只認識到由單一因緣所生的事物。因此長久地在生死輪迴中流轉，遭受生與死的巨大苦海。現在想要往生極樂世界，只有止和觀這兩種方法。止能使心成為法界的老師，觀能照見法界的本體。一止即是三止（體真止、方便止、息緣止），一觀即是三觀（從假入空觀、從空出假觀、中道第一義觀）。止觀能夠啓發智慧，所啓發的是三種真實的境界（真諦、俗諦、中諦）。性三法和修三法各有不同，這樣就形成了九種法門。達到無修之修的境界后，就安住于唯一的妙乘之中。以定和慧的力量來莊嚴自身，就能用這種力量來教化他人。整個法界都是極樂世界，沒有一個眾生不能成佛。即使舜若（空性）可以消亡，爍迦（金剛）之心也不會動搖。 關於凈土法門的緣起，在西域有五通菩薩繪製佛像的故事，在震旦（中國）則有慧遠法師創立蓮社的事蹟。所謂繪製佛像的故事，根據《感應傳》記載，過去天竺雞頭摩寺的五通菩薩（是當地的大乘修行人，不是五通神）前往安樂世界，對阿彌陀佛說：『娑婆世界的眾生希望往生凈土，但是沒有佛的形像，請您慈悲降臨顯現。』阿彌陀佛說：『你先回去，我很快就會在那裡顯現。』等到五通菩薩回到自己的國家，阿彌陀佛的聖像隨後就到了。人們看到一尊佛和五十位菩薩各自坐在蓮花上，在樹葉上顯現。五通菩薩取下樹葉，就在各地描繪佛像並廣為流傳。所以李詠在《五通》中寫道：『娑婆世界的人不認識阿彌陀佛，直接前往西方祈求。頃刻之間，阿彌陀佛的聖像就降臨顯現，隨即拿著貝葉廣為傳揚。』 所謂蓮社，根據《釋氏要覽》記載，東晉的慧遠法師，是雁門人。他住在廬山的虎溪，招集了十八位賢士（十位僧人和八位居士），共同修習西方凈土的功業。他們開鑿池塘種植蓮花，模仿極樂世界的景象，用蓮花來區分九品往生的次第來接引眾人。所以稱為蓮社。或者說，嘉獎蓮社的人，不被名利淤泥所染，比喻如同蓮花，所以用蓮花來命名。此外，慧遠法師還有弟子法要。
【English Translation】 The Pure Land of Ultimate Bliss is located hundreds of thousands of millions of lands away. How can one see that Buddha? Because that Buddha is the Dharmadhatu (法界, realm of reality), and the Dharmadhatu is that Buddha. Just like that Buddha, so am I. Just like me, so are all sentient beings. The relationship between these three is subtle and difficult to comprehend, each encompassing the entire Dharmadhatu. Amitabha (阿彌陀佛) has realized the Dharmadhatu, and therefore can initiate the functions of the Dharmadhatu. Since the Dharmadhatu has no inside or outside, its functions pervade the entire Dharmadhatu. Alas, I and the beings of the nine realms are limited to recognizing only things born from a single cause. Therefore, we have long been transmigrating in the cycle of birth and death, suffering in the great ocean of suffering of birth and death. Now, if we want to be reborn in the Pure Land of Ultimate Bliss, there are only two methods: cessation (止) and contemplation (觀). Cessation can make the mind a teacher of the Dharmadhatu, and contemplation can illuminate the essence of the Dharmadhatu. One cessation is three cessations (cessation of true nature, cessation of skillful means, cessation of severing conditions), and one contemplation is three contemplations (contemplation of entering emptiness from the provisional, contemplation of emerging from emptiness to the provisional, contemplation of the Middle Way as the first principle). Cessation and contemplation can inspire wisdom, and what is inspired are three true realms (truth of suffering, truth of accumulation, truth of cessation, truth of the path). The three natures and the three practices are different, thus forming nine dharmas. After reaching the state of no-practice practice, one abides in the one wonderful vehicle. Adorning oneself with the power of samadhi and wisdom, one can use this power to teach others. The entire Dharmadhatu is the Pure Land of Ultimate Bliss, and no sentient being cannot become a Buddha. Even if Shunyata (舜若, emptiness) can perish, the heart of Vajra (爍迦, diamond) will not be moved. Regarding the origin of the Pure Land Dharma, in the Western Regions (西域) there is the story of the Five Penetrations Bodhisattva (五通菩薩) painting Buddha images, and in Zhen Dan (震旦, China) there is the story of Master Huiyuan (慧遠法師) founding the Lotus Society (蓮社). According to the 'Record of Responses', in the past, the Five Penetrations Bodhisattva of Jitouma Temple (雞頭摩寺) in Tianzhu (天竺, India) (who was a Mahayana practitioner, not a Five Penetrations deity) went to the Land of Peace and Bliss (安樂世界) and said to Amitabha Buddha (阿彌陀佛): 'The sentient beings of the Saha world (娑婆世界) wish to be reborn in the Pure Land, but there are no images of the Buddha. Please compassionately descend and manifest.' Amitabha Buddha said: 'You go back first, and I will manifest there soon.' When the Five Penetrations Bodhisattva returned to his country, the holy image of Amitabha Buddha arrived soon after. People saw a Buddha and fifty Bodhisattvas each sitting on a lotus flower, appearing on the leaves of a tree. The Five Penetrations Bodhisattva took the leaves and painted the Buddha images in various places and widely disseminated them. Therefore, Li Yong wrote in 'Five Penetrations': 'The people of the Saha world do not know Amitabha Buddha, so they go directly to the West to pray. In an instant, the holy image of Amitabha Buddha descends and manifests, and then they take the palm leaves and widely spread them.' According to the 'Essentials of the釋氏要覽', Master Huiyuan of the Eastern Jin Dynasty (東晉), was a native of Yanmen (雁門). He lived in Tiger Creek (虎溪) on Mount Lu (廬山), and gathered eighteen virtuous scholars (ten monks and eight laymen) to jointly cultivate the merits of the Western Pure Land. They dug ponds and planted lotus flowers, imitating the scenery of the Land of Ultimate Bliss, and used lotus flowers to distinguish the order of the nine grades of rebirth to receive all beings. Therefore, it is called the Lotus Society. Or, it is said that the people of the Lotus Society are praised for not being contaminated by the mud of fame and fortune, which is likened to lotus flowers, so it is named after lotus flowers. In addition, Master Huiyuan also had a disciple, Faiyao (法要).
能刻木為十二葉蓮華。植於水中。用以機關。凡拆一葉以為一時。與刻漏無差。俾念不失正限。故得此名。高宗皇帝親灑宸翰。特書此二字。奎畫天然八法備體。至今四遠鐫刻。作大佛會鎮。故李詠遠公云。蓮社開端接後人。翕然緇素總來親。十年三睹莊嚴相。定作金臺上上身。其後有唐京師善導師．新定少康師．五臺法照師．我宋錢唐省常師．長蘆宗頤師咸踵遺躅。大弘此教。今亦以李詠紀之。𦘕三百壁凈土相。寫十萬卷彌陀經。貴賤不論皆激勸。且登高柳定祈生(導)。洛下文書累放光。化行新定嗣余芳。口中十佛隨聲出。消得兒童為播揚(康)。常瞻三聖禮虛空。多謝文殊指示功。歘感神僧來預報。三年定托寶蓮中(照)。西湖社裡千人集。光我廬山凈社緣。遐想當年奇特事。同盟太半是朝賢(常)。發明五惑制高文。要使群盲識凈因。況得普賢並普眼。預名來感葦江人(預有蓮華勝友錄書入社。名字感二菩薩預會。書名為首)。茲誠舍障度厄之神方。長生不死之要術。所以智者臨滅。獨令唱妙法蓮華經題。及觀無量壽佛經題而贊曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。一念改悔。尚得往生。況戒．定．慧熏修。聖行道力。實不唐捐。噫。真有旨哉。若夫橫．豎二出進修之法。今附錄明．晦
【現代漢語翻譯】 能刻木為十二葉蓮華（蓮花）。植於水中。用以機關。凡拆一葉以為一時。與刻漏無差。俾念不失正限。故得此名。高宗皇帝親灑宸翰。特書此二字。奎畫天然八法備體。至今四遠鐫刻。作大佛會鎮。故李詠遠公云：『蓮社開端接後人，翕然緇素總來親。十年三睹莊嚴相，定作金臺上上身。』其後有唐京師善導師（善導大師）。新定少康師（少康大師）。五臺法照師（法照大師）。我宋錢唐省常師（省常大師）。長蘆宗頤師（宗頤大師）咸踵遺躅。大弘此教。今亦以李詠紀之：『𦘕三百壁凈土相，寫十萬卷彌陀經。貴賤不論皆激勸，且登高柳定祈生(導)。洛下文書累放光，化行新定嗣余芳。口中十佛隨聲出，消得兒童為播揚(康)。常瞻三聖禮虛空，多謝文殊指示功。歘感神僧來預報，三年定托寶蓮中(照)。西湖社裡千人集，光我廬山凈社緣。遐想當年奇特事，同盟大半是朝賢(常)。發明五惑制高文，要使群盲識凈因。況得普賢並普眼，預名來感葦江人(預有蓮華勝友錄書入社。名字感二菩薩預會。書名為首)。』 茲誠舍障度厄之神方。長生不死之要術。所以智者臨滅。獨令唱妙法蓮華經題。及觀無量壽佛經題而贊曰：『四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。一念改悔。尚得往生。況戒．定．慧熏修。聖行道力。實不唐捐。』噫。真有旨哉。若夫橫．豎二出進修之法。今附錄明．晦
【English Translation】 It could carve wood into twelve-leaf lotuses (lotus flowers), planting them in water and using them as a mechanism. Each leaf, when removed, represents one hour, as accurate as a water clock, ensuring mindfulness is not lost within proper limits. Hence, it gained this name. Emperor Gaozong himself brushed the imperial decree, specially writing these two characters. The strokes were natural, embodying all eight principles of calligraphy. To this day, it is engraved far and wide, serving as a great Buddhist assembly town. Therefore, Li Yongyuan Gong said: 'The Lotus Society opens its beginning to receive later generations; monks and laypeople alike come together in harmony. For ten years, I have witnessed the solemn appearance three times, surely destined to be reborn on the golden platform.' Afterwards, there were the Tang capital's Master Shandao (Shandao Daishi), Xinding's Master Shaokang (Shaokang Daishi), Mount Wutai's Master Fazhao (Fazhao Daishi), our Song's Qiantang's Master Shengchang (Shengchang Daishi), and Changlu's Master Zongyi (Zongyi Daishi), all following in his footsteps, greatly propagating this teaching. Now, we also commemorate it with Li Yong's words: 'Painted three hundred walls with Pure Land images, wrote one hundred thousand copies of the Amitabha Sutra. Regardless of status, all are encouraged, and ascending the tall willow tree, they surely pray for rebirth (guided). Documents from Luoyang repeatedly emitted light, transforming Xinding and continuing the remaining fragrance. Ten Buddhas emerge from the mouth with each utterance, allowing children to spread the word (Kang). Constantly gazing at the Three Sages, paying homage to the empty space, greatly thanking Manjushri for his guidance. Suddenly sensing a divine monk coming to foretell, in three years, one will surely be entrusted to the lotus (Zhao). Thousands gather in the West Lake Society, illuminating my Lushan Pure Land connection. Longing for the extraordinary events of that year, most of the allies were court officials (Chang). Explaining the five confusions and creating lofty writings, wanting to enable the blind masses to recognize the pure cause. Moreover, obtaining Samantabhadra and Universal Eye, pre-naming those who come to be moved in Weijiang (There is a Lotus Flower Excellent Friends Record, writing names into the society, sensing two Bodhisattvas pre-attending, with the record of names at the head).' This is truly a divine method for eliminating obstacles and overcoming calamities, an essential technique for achieving longevity and immortality. Therefore, when the wise one was about to pass away, he exclusively instructed to chant the title of the Wonderful Dharma Lotus Flower Sutra and the title of the Sutra of Contemplation on the Buddha of Immeasurable Life, and praised: 'Forty-eight vows, adorning the Pure Land. Jeweled ponds and treasure trees, easy to go to, but no one goes. When the fire cart appears, with one thought of repentance, one can still be reborn. Moreover, the cultivation of precepts, concentration, and wisdom, the power of holy practices, is truly not in vain.' Alas, truly there is a purpose in this! As for the methods of horizontal and vertical advancement in cultivation, I now append the clear and obscure.
庵二文以顯之。蓋以昧者侷促口．耳。不達唸佛理。致爲著空寂。庵記其略曰。唯心凈土。本性彌陀。即第一義諦也。功忘于中。分為二法。言唯心凈土者。盡法界．虛空界一切染凈國土。皆常寂光清凈妙土。眾生心源全體具足。故曰唯心凈土。言本性彌陀者。盡法界．虛空界一切諸佛．一切眾生。與我同心。三無差別。一切佛體同一佛體。若念一佛。即是普念一切諸佛。今念彌陀。故曰本性彌陀耳。須知本性彌陀即是唯心凈土。身．土無二。不可分別。又復應知一切諸法從本已來常自空寂。空寂與彌陀無二無別。若謂空寂異於彌陀者。相於彌陀者也。若謂彌陀異於空寂者。相於空寂者也。相空寂者不知彌陀。相彌陀者不知空寂。知空寂彌陀者。其唯無二焉。所以終日念彌陀。而常自空寂。終日空寂。而不礙念彌陀。唸唸離相。了無所得。故曰離一切相。即名為佛。又憫夫學豎出者。氾濫于玄句諸部之文義。旁午于乘場十法之宗途。皇皇然無所歸往。為作修心要術。其文曰。學佛法者。需求的旨。一代化門。只要群生見性達理。其餘萬行皆助道法門。馬鳴祖師宗諸大乘。造起信論。起眾生大乘正信。信一切法即自心性。心體離念。離念相者。等虛空界。無所不偏。即是楞嚴妙明真心。本週法界。離心性外若有一絲毫法
【現代漢語翻譯】 現代漢語譯本： 我用兩篇文章來闡明這個道理。因為那些愚昧的人侷限於口和耳，不明白唸佛的真理，以至於執著于空寂。我簡要地記錄如下：『唯心凈土（Only Mind is Pure Land），本性彌陀（Original Nature is Amitābha）』，這就是第一義諦（paramārtha-satya，最高的真理）。在其中忘記功勞，分為兩種方法。說『唯心凈土』，是指盡法界（dharmadhātu，宇宙）和虛空界（ākāśa-dhātu，虛空界）的一切染污和清凈的國土，都是常寂光凈土（eternal, still, radiant Pure Land），眾生的心源完全具備。所以說『唯心凈土』。說『本性彌陀』，是指盡法界和虛空界的一切諸佛（Buddhas）和一切眾生，與我的心相同，三者沒有差別。一切佛的本體都是同一個佛體。如果念一佛，就是普遍地念一切諸佛。現在念彌陀，所以說『本性彌陀』。要知道本性彌陀就是唯心凈土，身和土沒有分別，不可分割。還應該知道一切諸法（dharmas，事物）從本來就是空寂的。空寂與彌陀沒有兩樣。如果說空寂不同於彌陀，那就是執著于彌陀。如果說彌陀不同於空寂，那就是執著于空寂。執著于空寂的人不瞭解彌陀，執著于彌陀的人不瞭解空寂。瞭解空寂和彌陀的人，他們之間沒有分別。所以終日念彌陀，而常自空寂；終日空寂，而不妨礙念彌陀。唸唸離相（lakṣaṇa，表相），了無所得。所以說『離一切相，即名為佛』。又憐憫那些學習豎出的人，他們氾濫于玄句和諸部之文義，旁午于乘場和十法之宗途，惶惶然無所歸往。我為他們作修心要術，其文曰：學習佛法的人，必須尋求的旨。一代化門，只要眾生見性達理。其餘萬行都是助道法門。馬鳴（Aśvaghoṣa）祖師宗諸大乘（Mahāyāna，大乘佛教），造起信論（The Awakening of Faith in the Mahayana）。起眾生大乘正信，信一切法即自心性。心體離念，離念相者，等虛空界，無所不偏。即是楞嚴（Śūraṅgama）妙明真心，本週法界。離心性外若有一絲毫法
【English Translation】 English version: I use two articles to clarify this principle. Because those who are ignorant are confined to the mouth and ears, and do not understand the truth of reciting the Buddha's name, they become attached to emptiness and silence. I briefly record it as follows: 'Only Mind is Pure Land, Original Nature is Amitābha,' which is the paramārtha-satya (ultimate truth). Forgetting merit in it, it is divided into two methods. Saying 'Only Mind is Pure Land' means that all defiled and pure lands in the entire dharmadhātu (universe) and ākāśa-dhātu (space) are the eternal, still, radiant Pure Land, fully possessed by the source of sentient beings' minds. Therefore, it is said 'Only Mind is Pure Land.' Saying 'Original Nature is Amitābha' means that all Buddhas and all sentient beings in the entire dharmadhātu and ākāśa-dhātu are the same as my mind, and there is no difference between the three. All Buddha bodies are the same Buddha body. If one recites one Buddha, it is universally reciting all Buddhas. Now reciting Amitābha, therefore it is said 'Original Nature is Amitābha.' It should be known that Original Nature Amitābha is Only Mind Pure Land, and the body and land are not different and cannot be separated. It should also be known that all dharmas (things) have been empty and silent from the beginning. Emptiness and silence are no different from Amitābha. If it is said that emptiness and silence are different from Amitābha, then one is attached to Amitābha. If it is said that Amitābha is different from emptiness and silence, then one is attached to emptiness and silence. Those who are attached to emptiness and silence do not understand Amitābha, and those who are attached to Amitābha do not understand emptiness and silence. Those who understand emptiness and silence and Amitābha, there is no difference between them. Therefore, one recites Amitābha all day long, and is always empty and silent; one is empty and silent all day long, and it does not hinder reciting Amitābha. Every thought is free from lakṣaṇa (characteristics), and nothing is obtained. Therefore, it is said 'Free from all characteristics is called Buddha.' Also, pitying those who study vertical emergence, they are flooded with the meaning of profound sentences and various parts, and they are scattered in the fields of vehicles and the paths of the ten dharmas, and they are at a loss as to where to go. I have made a key to cultivating the mind for them, which says: Those who study the Buddha's Dharma must seek the true meaning. The purpose of a generation of transformation is only for sentient beings to see their nature and understand the truth. All other practices are auxiliary methods to the path. The Patriarch Aśvaghoṣa followed the Mahāyāna (Great Vehicle Buddhism) and created the Awakening of Faith in the Mahayana. To arouse the true faith of sentient beings in the Mahāyāna, believing that all dharmas are the nature of one's own mind. The mind-essence is free from thought, and those who are free from thought-characteristics are equal to the realm of space, and there is nothing that is not pervasive. It is the Śūraṅgama (Heroic March) wonderful and bright true mind, which originally encompasses the entire dharmadhātu. If there is a trace of Dharma outside of the mind-nature
。即同魔法。大論云。除實相外。余皆魔事。實相者。即眾生一念心性。法華一大事因緣。只顯這個法門。開示眾生心中佛之知見。佛用三智知。用五眼見眾生亦具此之知見。所以開諸法之權。顯實相之實。諸法中有此實相。故名開權顯實。實相乃無相也。無一切相。無生死涅槃．有無等相。離文字言說心緣等相。法界無外。永寂如空而不妨具一切法。雖上聖下凡暫異。此一念心未曾少殊。本體清凈猶如虛空。是諸法之實體。一切法從此而生。生即無生。常自寂滅。靈明覺知。性自神解。分明顯露。無所不通。如空不動。似鏡常明。應對施為。皆承此力。名為真性。亦名佛性。亦名真如亦名妙心。有無量名。十界迷悟聖凡苦樂果報之通體。此性本來無毫髮事。只為眾生認生滅緣。違背妙明。隨逐妄境。不知全水作波。認波而不識水。只為萬象差別。不達本性一如。縱修出世行門。未離前塵境界。中論三觀一心。具足一家宗承。能照萬境。境元是心。心境一如。體用無二。隨境體妙。即相恒真。正照境時。是誰照境。了境即寂。心識自忘。妙性湛然。真心獨露。自覺聖智。歷歷孤明。清凈本然。寂而常照。不妨見聞覺知。自然法法皆妙。恐學者泥於筌罤。不了本心。聊陳梗概。一家觀行。無時暫忘。自然與法相應。入佛
境界。故經云。佛子住此地。則是佛受用。常在於其中。經行及坐臥。今以二文訂其同異。則不分而分。暫云橫豎。倘鼓舞于離相之途。磅礴于無相之域者。則橫出豎出是或一道耳。普賢行法經令修唸佛三昧。以入一實境界。非末後豎出之法乎。而吾祖所出行儀。第五悔中。亦只云正念直往生安養而已。故知妙達旨趣。左右逢原。則橫豎二義。誠所謂分而不分者也。複次出家者。將以道而溥。善而溥善。而不善其父母。豈曰道耶。嵩明教云。親者形生之大本。人道之大恩。唯大聖人能重大本。報大恩。雖獨尊於人天。不可得而生死。及其應物。示同人天。成道登忉利。先以道諭其母。三月還故國。示父于道。父之表也。躬與諸釋。負其棺以趍葬。故曰。聖人之道。以善為用。聖人之善。以孝為端。芝苑云。父母恩重。舉世所知。順色承志。泣血絕漿。雖盡禮于儒宗。實未資于去識。故目連托救母為施。釋迦垂報恩之法。令自恣日作盂蘭盆。藉彼勝德。拔我慈親。又義凈三藏云。盂蘭乃西域之語。此云倒懸。即饑虛危苦之謂。盆即東夏之音。乃救苦之器。所以仰大眾之恩光。救倒懸之窘急。經云。是佛弟子修孝順者。應唸唸中常憶父母。乃至七世父母。年年七月十五日為作盂蘭盆。施佛及僧。以報父母長養慈愛之恩。又
【現代漢語翻譯】 現代漢語譯本：境界。所以經中說：『佛子安住於此地，就是佛的受用，常在於其中，或經行或坐臥。』現在用這兩段文字來確定它們的相同和不同之處，就是不分而分。暫且說橫和豎。如果能在遠離表象的道路上奮發，在沒有表象的領域裡縱橫馳騁，那麼橫出豎出或許就是同一條道路。普賢行法經要求修習唸佛三昧，以進入一實境界，這難道不是最終豎出的方法嗎？而我們祖師所實行的儀軌，在第五項懺悔中，也只是說『正念直往生安養』而已。所以要知道，如果能巧妙地通達旨趣，左右逢源，那麼橫和豎這兩種意義，真可以說是分而不分了。再者，出家的人，將用道來普及，用善來普及善，而不善待自己的父母，怎麼能說是道呢？嵩明教說：『父母是形體產生的根本，是人道最大的恩情。只有大聖人才能重視根本，報答大恩。』即使獨自尊貴於人天，也不可能不經歷生死。等到應物示現時，也和人天一樣。成道后登上忉利天，首先用道來開導他的母親，三個月后回到故國，向父親展示道。父親是表率啊。親自和眾釋迦族人一起，扛著父親的棺材去安葬。所以說：『聖人的道，以善為用；聖人的善，以孝為根本。』芝苑說：『父母的恩情深重，舉世皆知。順從父母的臉色，承接父母的意志，即使哭泣到流血，斷絕飲食，即使在儒家的禮儀上做得再周到，實際上也無法幫助父母脫離迷惑。』所以目連尊者託付救母的方法為佈施，釋迦牟尼佛垂示報恩的方法，讓人們在自恣日製作盂蘭盆，憑藉那些殊勝的功德，拔濟自己的慈親。還有義凈三藏說：『盂蘭』是西域的語言，這裡的意思是『倒懸』，也就是飢餓、虛弱、危險、困苦的意思。『盆』是東夏的語音，是救助困苦的器具。所以要仰仗大眾的恩德光明，救助倒懸的困境。經中說：『凡是佛的弟子修習孝順的人，應該念念不忘父母，乃至七世父母，每年七月十五日為他們製作盂蘭盆，佈施給佛和僧眾，用來報答父母長養慈愛的恩情。』又
【English Translation】 English version: Realm. Therefore, the scripture says: 'A Buddha's disciple dwells in this land, which is the Buddha's enjoyment, constantly within it, whether walking or sitting or lying down.' Now, using these two passages to determine their similarities and differences, it is 'undivided yet divided.' Let's temporarily speak of horizontal and vertical. If one can strive on the path of detachment from appearances, and roam freely in the realm of non-appearance, then horizontal emergence and vertical emergence may be one and the same path. The Universal Worthy Practice Sutra (普賢行法經) instructs to cultivate the Samadhi of Buddha Recitation (唸佛三昧) to enter the Realm of True Reality (一實境界), is this not the ultimate method of vertical emergence? And the rituals practiced by our patriarchs, in the fifth repentance, only say 'Right mindfulness directly leads to rebirth in the Land of Bliss (安養).' Therefore, know that if one can skillfully understand the essence and find the source from all directions, then the two meanings of horizontal and vertical can truly be said to be 'divided yet undivided.' Furthermore, those who renounce the world will use the Dao (道, the Way) to universally benefit, and use goodness to universally spread goodness, but if they do not treat their parents well, how can it be called the Dao? Master Song Mingjiao (嵩明教) said: 'Parents are the great foundation of physical birth, and the greatest kindness in the human realm. Only great sages can value the foundation and repay the great kindness.' Even if one is uniquely honored among humans and gods, it is impossible to avoid birth and death. When responding to beings and manifesting, one is the same as humans and gods. After attaining enlightenment and ascending to Trayastrimsa Heaven (忉利天), one first used the Dao to enlighten his mother, and after three months, returned to his homeland to show the Dao to his father. The father is an example. He personally, along with the Shakya clan (諸釋迦), carried his father's coffin to the burial. Therefore, it is said: 'The sage's Dao uses goodness; the sage's goodness takes filial piety as its foundation.' Zhiyuan (芝苑) said: 'The kindness of parents is profound, known throughout the world. Following their expressions and accepting their will, even weeping blood and abstaining from food, even if one performs the rites of Confucianism to the fullest extent, it does not actually help parents to escape delusion.' Therefore, Maudgalyayana (目連) entrusted the method of saving his mother to almsgiving, and Shakyamuni Buddha (釋迦牟尼佛) revealed the method of repaying kindness, instructing people to make Ullambana (盂蘭盆) on the Day of Self-Surrender (自恣日), relying on those supreme merits to deliver their compassionate parents. Also, the Tripitaka Master Yijing (義凈三藏) said: 'Ullambana (盂蘭)' is a Western Region language, meaning 'upside down,' which refers to hunger, weakness, danger, and suffering. 'Basin (盆)' is an Eastern Xia sound, which is a tool for rescuing from suffering. Therefore, one must rely on the light of the kindness of the masses to rescue the upside-down plight. The scripture says: 'All disciples of the Buddha who cultivate filial piety should constantly remember their parents in every thought, even their parents of seven lifetimes, and make Ullambana for them on the fifteenth day of the seventh month every year, giving alms to the Buddha and the Sangha, to repay the kindness of their parents' nurturing love.' Again
禮讚文曰。伏值九旬。行滿三業。功成供。自恣僧答。劬勞德盆。羅百味。先奉三尊。愿賜哀矜。受今供養。然法隨時變。時者莫知。今以侍郎顏度為虎丘西庵在律師。撰建會疏語登載於后。讀者自當審其是焉。疏云。其經譯于西晉為會。盛于李唐。初因救所生母為緣。終以施自恣僧為本。惟人有凡聖。故供有等差。在佛來。則以盡世甘美為勤。彼俗情則以百味飲食為重。經文具載。學者不分。迨久流傳。浸成訛舛。謹按經云。年年七月十五日。常憶父母(云云)威力如斯。慈恩可報。奈何近世但於是日。僧為俗人干其享祀。或為解夏止事于求。此會蔑然。時人莫見。奉持是法。惟在孝心。若欲舉行。甚有依據。大剎各為解制。小院自可如宜。計彼僧員。優其費直。倘得施財之厚。庶營飯食之豐。先供佛前。余齋僧眾。獲存古制。實慰存思。又近見庸僧。假此會設。以規利養。至沒蘭盆之名。乃稱中元之會以媚俗子。𢦤名毀實。殆有甚於顏公所云。若以寧僧統不許結庚申會。盛意例之。則稱此名者。可勝欲哉。複次預修齋七者。灌頂隨愿往生經云。普廣菩薩白佛言。若善男女善解法戒。知身如幻。未終之時。逆修生七。然燈．懸幡蓋。請僧轉念尊經。得福多否。佛言。其福無量。又曰。普廣菩薩白佛。父母親族命終。
或墮三塗八難之中。受諸苦惱。為其修福。得福多少。佛告普廣。為此人修福者。七分之中。僅獲一也。何故爾。乎緣其前生不通道德。是故七分獲一也。若以亡者嚴身之具。堂宇．屋宅．園林．浴池以施三寶。此福最多。功德力強。可得拔彼地獄之苦。往生佛土。就預修中流。俗又有寄庫之說。雖若誕妄。然入冥之人多睹其事。不可斷其無有也。但龍舒居士王日休評之以謂。志在陰府。死必入陰府矣。譬如有人。平日不修言行。以求知于賢人君子。乃交結猾吏。且預寄其財。俟己下獄。則取而用之。豈不謬哉。今勸世人。但回此費。以辨西方資糧。則誠為良䇿。複次。累修齋七者。釋氏要覽云。人亡。每至七日。必營齋追薦。謂之累七。又云齋七。瑜伽論云。人死中有身(冥間化起一相似身傳識謂之中有)。若未得生緣。極七日住(中陰經云。中有極壽七日。)。若有生緣。即不定極七日。必死復生。如是展轉生死。乃至七七日住。自此已后。決定得生。又此中有七日。死已或於此類由余業可轉中有種子。便於余類中有生。今尋經旨。極善．惡無中有(極善如上品上生即登金臺。極惡如地獄相現即入火車)。既受中有身。即中下品善惡業也。故論云。餘業可轉也。如世七日齋福。乃是中有生死之際。以善追助。令中
【現代漢語翻譯】 現代漢語譯本 或墮入三塗（地獄、餓鬼、畜生）八難（沒有機會見佛聞法）之中，遭受各種痛苦煩惱。如果有人為他修福，能得到多少福報呢？佛告訴普廣菩薩，為此人修福，在七分之中，只能獲得一分。為什麼呢？因為這個人前生不相通道德，所以只能獲得一分。如果用亡者生前所用的衣物、住宅、房屋、園林、浴池等來佈施給三寶（佛、法、僧），這種福報最多，功德力量強大，可以拔除他在地獄中的痛苦，往生到佛的凈土，進入預修的中等行列。世俗還有寄庫的說法，雖然看起來荒誕不經，但是進入陰間的人大多見過這種事情，不能斷定它完全沒有。但是龍舒居士王日休評論說，心志放在陰間，死後必定會進入陰間。這就像有的人，平時不注重修養言行，以求得賢人君子的賞識，卻去結交奸猾的官吏，並且預先寄託財物，等待自己下獄后，就取出來使用，這難道不是荒謬嗎？現在勸告世人，不如把這些花費，用來準備往生西方的資糧，這才是最好的辦法。再說，連續做七個齋七的事情，《釋氏要覽》中說，人死後，每到七天，必須設齋追薦，叫做累七。又說齋七，《瑜伽師地論》中說，人死後有中有身（在冥間化現出一個相似的身體，傳遞意識，叫做中有）。如果還沒有得到投生的因緣，最多停留七天（《中陰經》說，中有的壽命最多七天）。如果有投生的因緣，就不一定停留七天，必定會死去又出生。這樣輾轉生死，直到七七四十九天。從此以後，就決定投生了。又說這中有七天，死後或者在此類中，由於剩餘的業力可以轉變中有的種子，就在其他的類別中有中出生。現在尋繹經文的旨意，極善、極惡沒有中有（極善如上品上生，立即登上金臺，極惡如地獄景象出現，立即進入火車）。既然已經接受了中有身，就是中下品的善惡業了。所以論中說，剩餘的業力可以轉變。像世俗的七日齋福，正是在中有生死之際，用善行來追助，使中
【English Translation】 English version Or fall into the three evil paths (hell, hungry ghosts, animals) and the eight difficulties (no opportunity to see the Buddha and hear the Dharma), suffering all kinds of pain and affliction. If someone cultivates blessings for him, how much merit can he obtain? The Buddha told Puguang Bodhisattva that if one cultivates blessings for this person, he can only obtain one part out of seven. Why? Because this person did not believe in morality in his previous life, so he can only obtain one part out of seven. If one uses the deceased's personal belongings, halls, houses, gardens, bathing pools, etc., to donate to the Three Jewels (Buddha, Dharma, Sangha), this is the greatest blessing, and the power of merit is strong, which can remove his suffering in hell and be reborn in the Buddha's pure land, entering the middle rank of pre-cultivation. There is also the saying of 'depositing in the treasury' in the secular world. Although it seems absurd, most people who enter the underworld have seen this kind of thing, so it cannot be concluded that it does not exist at all. However, Layman Longshu, Wang Rixiu, commented that if one's mind is placed in the underworld, he will surely enter the underworld after death. It is like someone who does not pay attention to cultivating his words and deeds in ordinary times in order to gain the appreciation of virtuous gentlemen, but instead associates with cunning officials and pre-deposits his wealth, waiting for himself to be imprisoned, and then takes it out for use. Isn't this absurd? Now I advise people to use these expenses to prepare for the resources for rebirth in the West, which is the best way. Furthermore, regarding the matter of continuously performing seven 'Qi Zhai' (seven-day memorial services), the 'Shi Shi Yao Lan' (Essentials of the Shakya Clan) says that after a person dies, every seven days, one must set up a fast and memorial service, which is called 'Lei Qi' (accumulated seven). Also, regarding 'Zhai Qi' (seven-day memorial service), the 'Yogacarabhumi-sastra' says that after a person dies, there is an intermediate being (in the underworld, a similar body is manifested to transmit consciousness, which is called 'Zhong You' (intermediate being)). If one has not obtained the conditions for rebirth, he will stay for a maximum of seven days (the 'Intermediate Being Sutra' says that the lifespan of the intermediate being is a maximum of seven days). If there are conditions for rebirth, he will not necessarily stay for seven days, but will surely die and be reborn. In this way, he will transmigrate through birth and death until seven times seven, forty-nine days. After this, he will be determined to be reborn. Also, this intermediate being of seven days, after death, or in this category, due to the remaining karma, the seed of the intermediate being can be transformed, and he will be born in the intermediate being of other categories. Now, examining the meaning of the scriptures, there is no intermediate being for extreme good or extreme evil (extreme good, such as the highest grade of rebirth, immediately ascends the golden platform; extreme evil, such as the appearance of hell, immediately enters the fire cart). Since one has already received the intermediate being body, it is the middle and lower grades of good and evil karma. Therefore, the treatise says that the remaining karma can be transformed. Like the worldly seven-day fast blessing, it is precisely at the time of the intermediate being's birth and death that one uses good deeds to assist, so that the intermediate
有種子不轉生惡趣。故由是。此日之福不可缺怠也。若百日與夫大小祥之類。皆托儒禮。因修出世之法耳。複次無常鐘者。南山行事鈔云。病者將終。打無常磬。增一阿含經云。若打鐘時。一切惡道諸苦。並得停止。付法藏傳云。罽賓吒王以大殺害。死入千頭魚中。劍輪繞身而轉。隨斫隨生。有一羅漢充僧維郡。依時打鐘。得聞鐘聲。劍輪住空。如是因緣。遣信自令長打。使我苦息。過七日已。受苦即止(梁武志公見興衰中)。唐高僧傳。西京大莊嚴寺僧智興。次當打鐘寺僧。有兄陪隋煬帝駕幸維揚。暴卒于道。一夕託夢與妻曰。吾達彭城而亡。以今月初蒙禪定寺僧智興打鐘。聲震地府。受苦者皆解脫。吾亦預此。汝可將絹十疋奉興。陳吾意也。其妻依言送之。興不受。乃均施於眾。寺主恭禪師問。其何法而有此驗。答。吾見付法藏傳罽賓吒王受苦。聞鐘業輪息。仍依增一阿含鳴鐘法故(凡聲鐘皆為㧞苦。須依法處心)湘山野錄。五代時。江南上元縣民。遇疾暴死。心氣尚暖。凡三日復甦。乃誤勾也。自言。至一殿庭間。忽見先主孝王。被五木縲械甚嚴。民大駭。竊問曰。主何至於斯耶。主曰。吾為宋齊丘所誤殺。和州降者千餘人以冤訴因此。主問其民曰。汝何至此耶。其民具道誤勾之事。主聞民得生還。泣曰。仗汝
【現代漢語翻譯】 有種子不轉生惡趣（指地獄、餓鬼、畜生三惡道）。所以，這日的福報不可懈怠。若百日祭、小祥、大祥之類，都是依託儒家的禮儀，來修習出世間的佛法。其次，關於無常鐘，南山行事鈔中說：『病人將要臨終時，敲打無常磬。』增一阿含經中說：『如果敲鐘時，一切惡道諸苦，都能停止。』付法藏傳中說：『罽賓吒王（Kanishka，古代印度貴霜王朝的國王）因為大肆殺戮，死後墮入千頭魚身中，劍輪繞身而轉，隨砍隨生。有一位羅漢在僧團中擔任維那，按時敲鐘，國王聽到鐘聲，劍輪便停在空中。』因為這樣的因緣，他派人送信，讓（維那）長期敲鐘，使他的痛苦得以止息。過了七天，他所受的苦就停止了（梁武帝時期的志公禪師在《興衰論》中記載了此事）。唐高僧傳中記載，西京大莊嚴寺的僧人智興，輪到他敲鐘時，他的哥哥陪同隋煬帝前往維揚，在路上突然去世。一天晚上，他託夢給妻子說：『我到達彭城就去世了，這個月初蒙禪定寺的僧人智興敲鐘，鐘聲震動地府，受苦的人都得到解脫，我也因此受益。你可以將十匹絹送給智興，表達我的謝意。』他的妻子按照他的話送去了絹，智興沒有接受，而是平均分給了大眾。寺主恭禪師問他：『這是什麼法，竟然有這樣的效驗？』智興回答說：『我看到《付法藏傳》中罽賓吒王受苦，聽到鐘聲業輪止息的故事，於是依照《增一阿含經》的鳴鐘法。』（凡是敲鐘都是爲了拔除痛苦，必須依法處心）。湘山野錄中記載，五代時，江南上元縣的百姓，得了急病暴死，但心口還有暖氣，過了三天又復活了，原來是被誤抓了。他說，他到了一個殿庭間，忽然看見先主孝王（南唐烈祖李昪），被五木枷鎖捆綁得很嚴實。百姓非常害怕，偷偷地問：『主上為何會到這裡？』孝王說：『我是被宋齊丘（南唐大臣）所誤殺，因為和州投降的一千多人冤枉訴訟的緣故。』孝王問那個百姓說：『你為何會到這裡？』那百姓詳細地說了自己被誤抓的事情。孝王聽到百姓能夠生還，哭著說：『仗著你……』 仗汝還家。可為吾于鐘山。建招魂道場。吾當報汝。民既蘇。遂于鐘山。建道場。備極精潔。一日忽風雷大作。孝王降於壇所。謝曰。荷汝功。吾已脫苦矣。今當往生天界。以報汝也。言訖不見(孝王冤死。猶望薦拔。況餘人乎)。又僧史略云。梁武帝幸同泰寺。問云。寺鳴鐘有何功德。寶誌禪師對曰。鐘聲能醒迷。能止苦。聞者皆獲益也。又涅盤經云。楗椎擊鐘。諸惡永息。蓋是警悟之聲。福利甚大。故須慇勤也 又僧史略云。梁武帝幸同泰寺。問云。寺鳴鐘有何功德。寶誌禪師對曰。鐘聲能醒迷。能止苦。聞者皆獲益也。又涅盤經云。楗椎擊鐘。諸惡永息。蓋是警悟之聲。福利甚大。故須慇勤也 現代漢語譯本
【English Translation】 Because the seeds (of good karma) prevent rebirth in the evil realms (meaning the three lower realms of existence: hell, hungry ghosts, and animals). Therefore, the merit of this day should not be neglected. Events like the hundredth-day memorial, small memorial, and large memorial are all based on Confucian rituals, but they are used to cultivate the Dharma that transcends the world. Furthermore, regarding the impermanence bell, the Nanshan Xing Shi Chao (Notes on the Practices of Nanshan) states: 'When a sick person is about to die, strike the impermanence chime.' The Zengyi Agama Sutra (Ekottara Agama Sutra) says: 'If the bell is struck, all the sufferings of the evil realms will cease.' The Fu Fa Zang Zhuan (Record of the Transmission of the Dharma Treasury) states: 'King Kanishka (Kanishka, an ancient king of the Kushan dynasty in India) of Kipin (Kashmir) was reborn as a fish with a thousand heads due to his great slaughter. A wheel of swords circled his body, cutting and regenerating continuously. A Arhat (a perfected being) serving as a monastic administrator in the Sangha (Buddhist community) struck the bell at the proper time. Upon hearing the sound of the bell, the wheel of swords stopped in the air.' Because of this cause and condition, he sent a message asking (the administrator) to strike the bell continuously so that his suffering could cease. After seven days, his suffering stopped (as recorded by Chan Master Zhigong of the Liang Dynasty in 'On Rise and Fall'). The Tang Gao Seng Zhuan (Biographies of Eminent Monks of the Tang Dynasty) records that the monk Zhixing of the Great Zhuangyan Temple in the Western Capital was on duty to strike the bell. His elder brother accompanied Emperor Yang of the Sui Dynasty on a trip to Weiyang and died suddenly on the road. One night, he appeared in a dream to his wife, saying: 'I died upon reaching Pengcheng. Earlier this month, I benefited from the bell struck by the monk Zhixing of Chan Ding Temple, whose sound shook the underworld, liberating those who were suffering. You can offer ten bolts of silk to Zhixing to express my gratitude.' His wife followed his instructions and sent the silk, but Zhixing did not accept it and instead distributed it equally among the Sangha. The abbot of the temple, Chan Master Gong, asked him: 'What Dharma (teaching) is this that has such efficacy?' Zhixing replied: 'I saw the story in the Fu Fa Zang Zhuan about King Kanishka suffering and the wheel of karma ceasing upon hearing the bell, so I followed the method of striking the bell from the Zengyi Agama Sutra.' (All bell-ringing is for the purpose of relieving suffering; one must act with the proper intention). The Xiangshan Ye Lu (Unofficial Records of Xiangshan) records that during the Five Dynasties period, a resident of Shangyuan County in Jiangnan (region south of the Yangtze River) suddenly died from a severe illness, but his chest was still warm. After three days, he revived, realizing he had been mistakenly taken. He said that he arrived at a palace and suddenly saw the former ruler, King Xiao (Li Bian, the founding emperor of the Southern Tang dynasty), heavily bound with wooden restraints. The resident was very frightened and secretly asked: 'Why is Your Majesty here?' King Xiao said: 'I was wrongly killed by Song Qiqiu (a minister of the Southern Tang dynasty) because of the false accusations of more than a thousand people who surrendered at Hezhou.' King Xiao asked the resident: 'Why have you come here?' The resident explained in detail how he had been mistakenly taken. Upon hearing that the resident could return to life, King Xiao wept and said: 'Relying on you...' Relying on you to return home, please build a requiem (soul-summoning) ritual site for me at Zhongshan (Purple Mountain). I will repay you.' After the resident revived, he built a ritual site at Zhongshan, preparing it with utmost purity and cleanliness. One day, a great wind and thunder arose, and King Xiao descended to the altar, expressing his gratitude: 'Thanks to your merit, I have been freed from suffering. Now I will be reborn in the heavens to repay you.' After speaking, he disappeared (King Xiao died unjustly, yet he still hoped for merit to be transferred to him; how much more so for others?). Furthermore, the Seng Shi Lue (Abridged History of the Sangha) states that Emperor Wu of the Liang Dynasty visited Tongtai Temple and asked: 'What are the merits of ringing the bell in the temple?' Chan Master Baozhi replied: 'The sound of the bell can awaken the deluded and stop suffering. All who hear it benefit.' Furthermore, the Nirvana Sutra states: 'Striking the bell with a mallet causes all evils to cease forever.' It is a sound of awakening, and its benefits are very great, so it must be done diligently. Furthermore, the Seng Shi Lue (Abridged History of the Sangha) states that Emperor Wu of the Liang Dynasty visited Tongtai Temple and asked: 'What are the merits of ringing the bell in the temple?' Chan Master Baozhi replied: 'The sound of the bell can awaken the deluded and stop suffering. All who hear it benefit.' Furthermore, the Nirvana Sutra states: 'Striking the bell with a mallet causes all evils to cease forever.' It is a sound of awakening, and its benefits are very great, so it must be done diligently. English version
歸語嗣君。寺院鳴鐘。當延之令永。吾受苦唯聞鐘則暫休。或能為吾造一鐘尤善。民既還家。遂乞面君。具奏。君感泣慟躄。遂下詔鑄一鐘于清涼寺。鐫云薦烈祖孝高皇帝脫出幽厄。然智者臨終。語維那曰。人命將終。得聞鐘磬。增其正念。唯長唯久。氣盡為期。云何身冷方聲磬耶。說者又謂。今時將死已方打。故知無益。當知此欲敦逼現生親修。作如是說。不可以文害意。謂滅后打鐘全成虛設。複次黃白幡者。釋氏類苑云。或薦亡黃幡者。灌頂經云。若四輩男女。若命終時。若已命過。于其亡日造作黃幡。懸著剎上。使獲福德。離八難苦。得生十方諸佛凈土。幡蓋供養。隨心所愿。至成菩提。幡隨風轉。破碎都盡。至成微塵。其福無量。幡一轉時。轉輪王位乃至吹塵小王之位。其報無量。諸經要集問曰。何故經中為亡人造作黃幡。掛于冢塔上者。答曰。雖未見經釋。可以義求。此五大色中。黃色居中。用表忠誠。盡心修福。為引中陰。不入惡趣。莫生邊國。又要覽云。北俗亡者。累七齋日。皆令主道場僧煎紙幡子。一首隨紙化之。按正法念處經有一十七種。中有謂死時若生天者。即見中有如白㲲垂下。其人識神見已舉手攬之。便受天人中中有身。故今七七日是中有死生之日。以白紙幡子作勝幡。相示之故。北人招魂
【現代漢語翻譯】 現代漢語譯本：歸語嗣君（繼承王位的君主）。寺院鳴鐘。應當延續敲鐘，使其長久。我遭受痛苦時，唯獨聽到鐘聲才能暫時停止。如果能為我造一口鐘，那就更好了。百姓已經回家。於是請求面見君主，詳細稟告。君主感動得哭泣，跌倒在地。於是下詔在清涼寺鑄造一口鐘，上面鐫刻著是爲了紀念烈祖孝高皇帝脫離幽暗困境。然而智者臨終時，告訴維那（寺院的管理者）說：『人的生命將要終結時，如果能聽到鐘磬的聲音，就能增加他的正念。敲鐘要長久，直到氣絕為止。怎麼能在身體已經冰冷的時候才敲鐘磬呢？』有人又說，現在人將要死的時候才敲鐘，所以知道沒有用處。應當知道這是爲了敦促活著的人親自修行，才這樣說的。不可以拘泥於字面意思而損害了本意，認為死後打鐘完全是虛設。再次說到黃白幡，釋氏類苑中說，或者爲了超度亡靈而使用黃幡，灌頂經中說，如果四輩男女，如果壽命將終，或者已經去世，在亡者的忌日製作黃幡，懸掛在寺廟的塔上，使亡者獲得福德，脫離八難之苦，得以往生十方諸佛的凈土。用幡蓋供養，隨心所愿，直至成就菩提。幡隨風轉動，破碎成灰塵，直至變成微塵，其福德無量。幡轉動一次，就能獲得轉輪王位，乃至吹塵小王之位，其果報無量。諸經要集中問道：為什麼經典中要為亡人制作黃幡，懸掛在墳墓或塔上呢？回答說：雖然沒有在經典中找到解釋，但是可以從道理上推求。這五大色中，黃色居中，用來表示忠誠，盡心修福，爲了引導中陰身，不墮入惡趣，不要轉生到邊遠國家。又要覽中說，北方習俗中，人死後，每隔七天進行齋戒，都讓主道場的僧人剪紙幡，一併隨紙錢焚化。按照正法念處經中的說法，有一十七種中陰身，其中說死時如果將要生天，就會看見中陰身像白色的毛織物垂下來。這個人的識神看見后舉手抓住它，便接受天人的中陰身。所以現在每七天是中陰身死生之日，用白紙幡作為勝幡，相互展示的緣故。北方人招魂也是如此。 English version: Returning to the words of the succeeding ruler (the monarch who inherited the throne). The temple bells are ringing. The ringing should be prolonged and sustained. When I suffer, only the sound of the bells can temporarily alleviate my pain. It would be even better if a bell could be made for me. The people have already returned home. Therefore, I request an audience with the monarch to report in detail. The monarch was moved to tears and collapsed to the ground. Thus, an edict was issued to cast a bell at Qingliang Temple, inscribed with the words commemorating the late Emperor Xiaogao escaping from the dark and difficult situation. However, when the wise man was dying, he told the Vina (the manager of the temple): 'When a person's life is about to end, if they can hear the sound of bells and chimes, it will increase their right mindfulness. The ringing should be prolonged until the last breath. How can the bells and chimes only be rung when the body is already cold?' Someone also said that now the bells are only rung when a person is about to die, so it is known to be useless. It should be known that this is to urge the living to cultivate themselves personally, which is why it is said this way. One should not be attached to the literal meaning and harm the original intention, thinking that ringing the bell after death is completely futile. Furthermore, regarding the yellow and white banners, the Shishi Leiyuan (a Buddhist encyclopedia) says, or yellow banners are used to transfer merit to the deceased. The Guanding Sutra says, if men and women of the four classes, if their lives are about to end, or have already passed away, on the anniversary of the deceased's death, make yellow banners and hang them on the temple's pagoda, so that the deceased can obtain merit, escape the suffering of the eight difficulties, and be reborn in the pure lands of the Buddhas of the ten directions. Offerings of banners and canopies, according to one's wishes, until the attainment of Bodhi. The banner turns with the wind, breaks into dust, until it becomes fine dust, its merit is immeasurable. Each time the banner turns, one can obtain the position of a Chakravartin king, or even the position of a small king who blows dust, its reward is immeasurable. The Zhujing Yaoji (Essentials Collected from Various Sutras) asks: Why do the sutras say to make yellow banners for the deceased and hang them on tombs or pagodas? The answer is: Although no explanation can be found in the sutras, it can be inferred from reason. Among the five great colors, yellow is in the center, used to represent loyalty, wholeheartedly cultivating merit, in order to guide the intermediate state being (antarabhava), not to fall into evil realms, and not to be reborn in remote countries. The Yao Yaolan (Essentials for Viewing) says that in the northern customs, after a person dies, every seven days there is a fast, and the monks in charge of the temple are asked to cut paper banners, which are burned along with the paper money. According to the Zhengfa Nianchu Jing (Sutra on the Establishment of Right Mindfulness), there are seventeen types of intermediate state beings, among which it is said that if one is about to be reborn in heaven at the time of death, one will see the intermediate state being like a white woolen cloth hanging down. When the person's consciousness sees it, they raise their hand to grab it, and then receive the intermediate state body of a deva. Therefore, every seven days is the day of death and rebirth of the intermediate state being, and white paper banners are used as victorious banners to show each other. The northern people also summon souls in this way.
【English Translation】 English version: Returning to the words of the succeeding ruler (the monarch who inherited the throne). The temple bells are ringing. The ringing should be prolonged and sustained. When I suffer, only the sound of the bells can temporarily alleviate my pain. It would be even better if a bell could be made for me. The people have already returned home. Therefore, I request an audience with the monarch to report in detail. The monarch was moved to tears and collapsed to the ground. Thus, an edict was issued to cast a bell at Qingliang Temple, inscribed with the words commemorating the late Emperor Xiaogao escaping from the dark and difficult situation. However, when the wise man was dying, he told the Vina (the manager of the temple): 'When a person's life is about to end, if they can hear the sound of bells and chimes, it will increase their right mindfulness. The ringing should be prolonged until the last breath. How can the bells and chimes only be rung when the body is already cold?' Someone also said that now the bells are only rung when a person is about to die, so it is known to be useless. It should be known that this is to urge the living to cultivate themselves personally, which is why it is said this way. One should not be attached to the literal meaning and harm the original intention, thinking that ringing the bell after death is completely futile. Furthermore, regarding the yellow and white banners, the Shishi Leiyuan (a Buddhist encyclopedia) says, or yellow banners are used to transfer merit to the deceased. The Guanding Sutra says, if men and women of the four classes, if their lives are about to end, or have already passed away, on the anniversary of the deceased's death, make yellow banners and hang them on the temple's pagoda, so that the deceased can obtain merit, escape the suffering of the eight difficulties, and be reborn in the pure lands of the Buddhas of the ten directions. Offerings of banners and canopies, according to one's wishes, until the attainment of Bodhi. The banner turns with the wind, breaks into dust, until it becomes fine dust, its merit is immeasurable. Each time the banner turns, one can obtain the position of a Chakravartin king, or even the position of a small king who blows dust, its reward is immeasurable. The Zhujing Yaoji (Essentials Collected from Various Sutras) asks: Why do the sutras say to make yellow banners for the deceased and hang them on tombs or pagodas? The answer is: Although no explanation can be found in the sutras, it can be inferred from reason. Among the five great colors, yellow is in the center, used to represent loyalty, wholeheartedly cultivating merit, in order to guide the intermediate state being (antarabhava), not to fall into evil realms, and not to be reborn in remote countries. The Yao Yaolan (Essentials for Viewing) says that in the northern customs, after a person dies, every seven days there is a fast, and the monks in charge of the temple are asked to cut paper banners, which are burned along with the paper money. According to the Zhengfa Nianchu Jing (Sutra on the Establishment of Right Mindfulness), there are seventeen types of intermediate state beings, among which it is said that if one is about to be reborn in heaven at the time of death, one will see the intermediate state being like a white woolen cloth hanging down. When the person's consciousness sees it, they raise their hand to grab it, and then receive the intermediate state body of a deva. Therefore, every seven days is the day of death and rebirth of the intermediate state being, and white paper banners are used as victorious banners to show each other. The northern people also summon souls in this way.
帛。皆用白練。甚合經旨。複次三長月者。乃諸佛神變之月。謂正．五．九也。智論云。天帝以大寶鏡共諸天。從正月一日照南洲。善惡具錄。如是二月東．三月北．四月西．至五．九二月亦復如初。故此三月常修諸善。世之士大夫以是月為上任之忌者。亦為避刑殺故爾。或云。正月是眾生現生之初。五月是興盛之中。九月是欲藏之始。此亦一說耳。複次六齋日者。白月初八及十四．十五日。黑月二十三及二十九．三十日也。四天王經云。帝釋敕四天王各治一方。常以月八日遣使者按察眾生善惡之業。至十四日遣太子下察。十五日王自親臨。黑月亦復如前。若王親下之時。一切諸天星宿鬼神。俱時隨從。若遇修福齋戒者。諸天相慶。即為此人注祿添算。護持福業。令其成就。普賢觀經云。若國王大臣。當勸令於六齋日。敕諸境內力所及處。令行不殺。又世間節令。其中有十齋日者。本云十齋經。一云寶積經每月有齋日。謂一．八．十四．十五．十八．二十三．二十四．二十八．二十九．三十也。令各持佛菩薩號。乞福滅罪。準國律令諸州府。遇十直日不得行刑殺者。亦若三長月所忌耳。複次正月然燈者。僧史略引漢法本內傳。佛教初來。與道士角試。燒經像無損而發光。正當正月十五日。是西域十二月三十日。謂之大
【現代漢語翻譯】 現代漢語譯本： 帛。都用白練（白色的絲織品）。非常符合經書的旨意。再說三長月，是諸佛顯示神通變化的月份，指正月、五月、九月。《智度論》說，天帝釋提桓因（佛教的護法神）用大寶鏡和眾天神，從正月一日照耀南贍部洲（我們所居住的世界），善惡都詳細記錄。二月照耀東方，三月照耀北方，四月照耀西方，到五月、九月也像正月一樣。所以這三個月要常修各種善行。世上的士大夫把這幾個月當作上任的忌日，也是爲了躲避刑罰殺戮的緣故。或者說，正月是眾生開始出生的月份，五月是興盛的月份，九月是想要收藏的開始。這也是一種說法罷了。 再說六齋日，是白月初八、十四、十五日，黑月二十三、二十九、三十日。《四天王經》說，帝釋命令四大天王各管理一方，常在每月初八派遣使者按察眾生善惡的行業。到十四日派遣太子下察，十五日天王親自來臨。黑月也像前面一樣。如果天王親自地獄的時候，一切諸天、星宿、鬼神都一起跟隨。如果遇到修行積福齋戒的人，諸天都互相慶賀，就為這個人記錄增加俸祿，延長壽命，護持他的福業，使他成就。《普賢觀經》說，如果國王大臣，應當勸令在六齋日，命令境內力所能及的地方，實行不殺生。還有世間的節日，其中有十齋日，原本出自《十齋經》，一說出自《寶積經》，每月都有齋日，指初一、初八、十四、十五、十八、二十三、二十四、二十八、二十九、三十。令人各自持唸佛菩薩的名號，祈求福報，消除罪業。按照國家的律令，各州府遇到十直日不得施行刑罰殺戮，也像三長月所禁忌的一樣。 再說正月燃燈，僧史略引用《漢法本內傳》，佛教剛傳入中國時，與道士角試，焚燒經像沒有損壞而且發光，正當正月十五日，是西域的十二月三十日，叫做大
【English Translation】 English version: Silk. All are made of white silk. It is very much in line with the meaning of the scriptures. Furthermore, the three long months are the months when all Buddhas manifest their divine powers, namely the first, fifth, and ninth months. The Mahaprajnaparamita-sastra says that Śakra Devānām Indra (釋提桓因, the lord of the devas) uses a great treasure mirror together with all the devas to illuminate Jambudvipa (南贍部洲, the continent where we live) from the first day of the first month, and records all good and evil in detail. In the second month, it illuminates the east; in the third month, the north; in the fourth month, the west; and in the fifth and ninth months, it is the same as in the first month. Therefore, one should always cultivate all kinds of good deeds in these three months. The scholars and officials of the world regard these months as inauspicious for taking office, also to avoid punishment and killing. Or it is said that the first month is the beginning of the birth of sentient beings, the fifth month is the middle of prosperity, and the ninth month is the beginning of the desire to store things away. This is also just one saying. Furthermore, the six fast days are the eighth, fourteenth, and fifteenth days of the white month, and the twenty-third, twenty-ninth, and thirtieth days of the black month. The Catur Maharajika Sutra says that Śakra ordered the Four Heavenly Kings to govern each of the four directions, and they always send messengers on the eighth day of each month to investigate the good and evil deeds of sentient beings. On the fourteenth day, they send the crown prince to investigate, and on the fifteenth day, the king himself comes down. The black month is the same as before. When the king personally descends, all the devas, stars, spirits, and ghosts follow at the same time. If they encounter someone who is cultivating merit and observing the precepts, the devas rejoice together and record and increase the person's salary and prolong their life, protecting their meritorious deeds and helping them to achieve success. The Samantabhadra Contemplation Sutra says that if kings and ministers should advise people to refrain from killing within their territories to the best of their ability on the six fast days. There are also secular festivals, among which are the ten fast days, which originally come from the Ten Fast Days Sutra, or the Ratnakuta Sutra, which says that there are fast days every month, namely the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth. People are instructed to uphold the names of Buddhas and Bodhisattvas, pray for blessings, and eliminate sins. According to the national laws and regulations, all prefectures and counties are not allowed to carry out executions on the ten straight days, which is similar to the prohibitions during the three long months. Furthermore, regarding lighting lamps in the first month, the Monk's History quotes the Inner Transmission of the Han Dharma, saying that when Buddhism was first introduced to China, it competed with Taoists, and the burning of scriptures and images did not damage them but emitted light, which was exactly on the fifteenth day of the first month, which is the thirtieth day of the twelfth month in the Western Regions, called the Great
神變月。漢明來令燒燈。表佛法大明。或云。漢武祭五時神祠。通夜設燎。取周禮司𤐰燒照祭祀。后率為故事。然則本乎司𤐰舉火供祭祀職。至東漢用之。表佛法大明也。加以歷代㳂革不常。唐先天二年。西域僧沙陀請以正月十五然燈開元。二十八年正月十四。敕常以二月望日燒燈。天寶六年正月十八。詔重門夜開。以達陽氣。群司朝宴樂在時。和屬於上元。當修齋箓。其于賞會必備葷膻。比來因循。稍將非便。今後每至正月。宜取十七．十九夜開坊市。以為永式。尋又重依十五放燈。德宗貞元三年。詔正月十五然燈。是漢明帝因佛法初來。與道士角法。敕令燭燈。表破昏闇。僖宗幸蜀。中原多事。至昭哀皆廢。梁開平二年。詔近以風俗未泰。兵革且繁。正月然燈。廢停已久。今後三夜。開坊市門。公私然燈祈福。莊宗入洛。其事復興。我太平興國六年。敕下元亦放燈三夜。為軍民所福。供養天地．辰象．佛道。三元俱然燈放夜。自此始著于格令焉。嗟夫。真俗相順。如在右乎。世之君子。飲食而不知其味。衣服而不知其名。終身由之。而行不著。習不察者。可勝道哉。
興衰志
用之則行。舍之則藏。此以時為興衰者也。其生也榮。其死也衰。此以人為興袁者也。茲二者。固不足以為上三土重輕。而佛
【現代漢語翻譯】 現代漢語譯本：神變月（Chun Pien Month，指農曆正月，佛教徒在此月舉行各種神變加持的法會）。漢明帝時期，下令燃燈，以彰顯佛法大光明。或者說，漢武帝祭祀五時神祠，通宵達旦地設定火堆照明祭祀，取自《周禮》中司𤐰（Sihuan，掌管用火的官職）燒火照明祭祀的典故。後來逐漸演變為一種慣例。這樣看來，燃燈的習俗本源於司𤐰掌管用火供奉祭祀的職責，到了東漢時期，被用來彰顯佛法的大光明。再加上歷代沿襲變革，規制並不固定。唐先天二年，西域僧人沙陀（Shaduo）請求在正月十五燃燈。開元二十八年正月十四，皇帝下令常在二月十五燒燈。天寶六年正月十八，詔令重門在夜晚打開，以接納陽氣。各部門官員在朝廷宴飲作樂，與上元節的氣氛相協調，應當修齋建醮。但在賞賜聚會時，必定準備葷腥食物，近來因循守舊，稍有不便。今後每年正月，適宜選取十七、十九兩個夜晚開放坊市，作為永久的規制。不久之後又重新依照正月十五放燈。德宗貞元三年，詔令正月十五燃燈。這是因為漢明帝時期，佛法初傳，與道士角法，敕令點燃燈燭，以表明破除昏暗。僖宗皇帝逃亡到蜀地，中原地區多有戰事，到昭哀帝時期都廢止了燃燈的習俗。梁開平二年，詔令說，近來因為風俗尚未安定，戰事頻繁，正月燃燈的習俗，廢止已經很久了。今後三天夜晚，開放坊市的門，官民燃燈祈福。莊宗進入洛陽后，燃燈的習俗又重新興盛起來。我太平興國六年，皇帝下令在下元節也放燈三夜，為軍民祈福，供養天地、星辰、佛道。自此，上元節、中元節、下元節都燃燈放夜，從這時起，才正式被載入法令。唉！真諦與俗世相互順應，就像在眼前一樣嗎？世上的君子，飲食卻不知道食物的滋味，穿衣服卻不知道衣服的名稱，終身都在做，卻不留意自己的行為，習慣了卻不加以考察，這種情況真是說也說不完啊。
興衰志
被任用就行得通，被捨棄就隱藏起來，這是以時運來論興衰。出生就榮耀，死亡就衰敗，這是以人為來論興衰。這兩種情況，本來不足以用來衡量上三土（指欲界、色界、無色界）的輕重，而佛（Buddha）
【English Translation】 English version: The Month of Miracles (Chun Pien Month, referring to the first month of the lunar calendar, during which Buddhists hold various Dharma assemblies for miraculous blessings). During the reign of Emperor Han Ming, an edict was issued to light lamps to manifest the great light of the Buddha Dharma. Alternatively, it is said that Emperor Han Wu sacrificed to the shrines of the Five Seasonal Deities, setting up bonfires all night for illumination and sacrifice, drawing from the Zhou Rituals where the Sihuan (Sihuan, an official in charge of fire) was responsible for burning fires for illumination and sacrificial rites. Later, it gradually evolved into a common practice. Thus, it seems that the custom of lighting lamps originated from the Sihuan's duty of managing fire for offerings and sacrifices, and in the Eastern Han Dynasty, it was used to manifest the great light of the Buddha Dharma. In addition, the regulations have been changed and altered through the dynasties and are not fixed. In the second year of the Tang Xiantian era, the Western Region monk Shaduo (Shaduo) requested to light lamps on the fifteenth day of the first month. On the fourteenth day of the first month of the twenty-eighth year of Kaiyuan, the emperor ordered that lamps be burned regularly on the fifteenth day of the second month. On the eighteenth day of the first month of the sixth year of Tianbao, an edict was issued to open the double gates at night to receive the Yang energy. Officials from various departments held banquets and enjoyed themselves in the court, in harmony with the atmosphere of the Shangyuan Festival, and should practice fasting and build altars. However, at the award ceremonies and gatherings, meat and fish were always prepared, which has been followed in recent times, causing some inconvenience. From now on, every year in the first month, it is appropriate to select the seventeenth and nineteenth nights to open the market streets as a permanent regulation. Soon after, the practice of lighting lamps on the fifteenth day of the first month was resumed. In the third year of Zhenyuan during the reign of Emperor Dezong, an edict was issued to light lamps on the fifteenth day of the first month. This was because during the reign of Emperor Han Ming, when the Buddha Dharma was first introduced, there was a debate with Taoist priests, and an edict was issued to light candles to show the breaking of darkness. When Emperor Xizong fled to the Shu region, there were many wars in the Central Plains, and the custom of lighting lamps was abolished until the reign of Emperor Zhaoai. In the second year of Kaiping during the Liang Dynasty, an edict was issued saying that recently, because the customs have not yet stabilized and wars are frequent, the custom of lighting lamps in the first month has been abolished for a long time. From now on, for three nights, the gates of the market streets will be opened, and officials and civilians will light lamps to pray for blessings. After Emperor Zhuangzong entered Luoyang, the custom of lighting lamps was revived. In the sixth year of my Taiping Xingguo era, the emperor ordered that lamps be lit for three nights during the Xia Yuan Festival as well, to pray for blessings for the military and civilians, and to make offerings to Heaven, Earth, the stars, and the Buddha Dharma. From then on, the Shangyuan Festival, the Zhongyuan Festival, and the Xia Yuan Festival all involved lighting lamps and staying up at night, and from this time on, it was officially recorded in the laws. Alas! The truth and the mundane world are in harmony, as if right before our eyes? The gentlemen of the world eat but do not know the taste of the food, wear clothes but do not know the name of the clothes, do it all their lives but do not pay attention to their actions, and are accustomed to it but do not examine it. There is no end to such situations.
Chronicle of Rise and Fall
When employed, it succeeds; when abandoned, it hides. This discusses rise and fall in terms of timing. To be born is glorious; to die is decline. This discusses rise and fall in terms of people. These two situations are inherently insufficient to measure the weight of the Three Realms (referring to the Desire Realm, the Form Realm, and the Formless Realm), while the Buddha (Buddha)
出同居。利沾十界。法流東國。觀其所應。足以知其所感者。平等一實之理。未嘗不自若也。撰興衰志。
世尊入滅。逾四百年。當此土周貞定王時。鄭人列禦寇者。隱居著書。號列子。有云。商太宰見孔子曰。丘聖者歟。孔子曰。聖則丘何敢。然則丘博學多識者也。商太宰曰。三王聖者歟。孔子曰。三王善任智勇者。聖則丘不知。曰。五帝聖者歟。孔子曰。五帝善任仁義者。聖則丘不知。曰。三皇聖者歟。孔子曰。三皇善任因時者。聖則丘不知。商太宰大駭曰。然則孰者為聖。孔子動容有間曰。西方之人有聖者焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎民無能名焉。禦寇蓋深知此理者。以穆王湯問格之。蓋不謬矣。我仁宗皇帝贊佛牙舍利。蓋以此命意也。故云。三皇掩質皆歸土。五帝潛形已化塵。夫子域中夸是聖。老君世上亦言真。埋軀祇見空遺冢。何處將身示後人。惟有吾師金骨在。曾經百鍊色長新。洎乎呂政稱帝之四年。沙門室利防等一十八人來自西域。帝惡其異俗。付獄。俄有金剛神碎戶出之。帝懼即厚禮遣出境。西漢哀帝元壽元年。景憲使月氏還得浮屠經。莫有識者。曰。人曰法非不至也。祐薄障重。所為利益。僅同腦魄。依俙彷彿是隔羅縠者。東方朔一人而已。漢武掘昆明池。得黑灰以問
【現代漢語翻譯】 現代漢語譯本：共同居住，利益遍及十方世界，佛法流傳到東方國家。觀察他們所適應的情況，足以瞭解他們所感受到的，是平等而真實的道理，從來沒有不自在的。撰寫興衰志。
世尊（釋迦牟尼佛）入滅（去世）后，過了四百多年，正當中國這片土地上週貞定王在位時，鄭國人列禦寇（名）這個人，隱居著書，號稱列子。書中寫道：商太宰（官名）問孔子說：『孔丘（孔子名）是聖人嗎？』孔子說：『說是聖人，我孔丘怎麼敢當。不過，我孔丘是博學多識的人。』商太宰說：『那麼三王（夏禹、商湯、周文王）是聖人嗎？』孔子說：『三王是善於任用智勇的人，說是聖人，我就不知道了。』商太宰說：『那麼五帝（黃帝、顓頊、帝嚳、堯、舜）是聖人嗎？』孔子說：『五帝是善於任用仁義的人，說是聖人，我就不知道了。』商太宰說：『那麼三皇（燧人、伏羲、神農）是聖人嗎？』孔子說：『三皇是善於順應時勢的人，說是聖人，我就不知道了。』商太宰非常驚訝地說：『那麼誰是聖人呢？』孔子神色莊重地說：『西方有聖人，不用治理國家而國家不亂，不用說話而人們自然信服，不用教化而人們自然遵行，廣大無邊啊，百姓無法用言語來形容他。』列禦寇大概是深刻了解這個道理的人，用穆王（周穆王）和湯問（列子中的篇名）的格調來比擬，大概沒有錯。我仁宗皇帝讚頌佛牙舍利（佛的牙齒的遺物），大概就是以此為意旨。所以說：『三皇掩蓋形體都歸於塵土，五帝隱藏形跡已經化為灰塵。孔夫子在世間誇耀自己是聖人，老子在世上也說自己是真人。埋葬軀體只見空空的墳墓，在哪裡將身體展示給後人？只有我的老師（佛陀）的金骨還在，經過百般錘鍊顏色長久如新。』
到了呂政（秦始皇）稱帝的第四年，沙門（出家修道的人）室利防（人名）等十八人從西域（古代稱中國西部或西北部的地區）來到。秦始皇厭惡他們的異族風俗，把他們關進監獄。不久有金剛神（佛教護法神）打破牢門把他們救了出來。秦始皇害怕了，就用豐厚的禮節送他們出境。西漢哀帝元壽元年，景憲（人名）出使月氏（古代西域國名），帶回了浮屠經（佛經），但沒有人認識。有人說：『人們說佛法沒有傳到這裡，不是佛法沒有到，而是我們福祐淺薄，業障深重，佛法所能帶來的利益，僅僅如同腦魄（傳說中的一種動物，形狀像猴子），依稀彷彿像是隔著羅縠（一種絲織品）。』東方朔（人名）是唯一一個認識佛法的人。漢武帝（劉徹）開鑿昆明池（湖名），挖出了黑灰，就問這是什麼東西。
【English Translation】 English version: They dwell together, benefiting the ten realms. The Dharma flows to the Eastern lands. Observing their responses, one can understand what they perceive: the principle of equality and oneness, which is always natural and unconstrained. They compile records of rise and fall.
More than four hundred years after the World Honored One (Shakyamuni Buddha) entered Nirvana (passed away), during the reign of King Zhen Ding of Zhou in this land, a man from Zheng named Lie Yukou (name) lived in seclusion and wrote books, calling himself Liezi. It is written: The Grand Tutor of Shang (official title) saw Confucius and said, 'Qiu (Confucius's given name), are you a sage?' Confucius said, 'A sage? How dare I, Qiu. However, I, Qiu, am learned and knowledgeable.' The Grand Tutor of Shang said, 'Then are the Three Kings (Yu of Xia, Tang of Shang, and Wen of Zhou) sages?' Confucius said, 'The Three Kings were good at employing wisdom and courage. A sage? I do not know.' He said, 'Then are the Five Emperors (Huangdi, Zhuanxu, Diku, Yao, and Shun) sages?' Confucius said, 'The Five Emperors were good at employing benevolence and righteousness. A sage? I do not know.' He said, 'Then are the Three Sovereigns (Suiren, Fuxi, and Shennong) sages?' Confucius said, 'The Three Sovereigns were good at adapting to the times. A sage? I do not know.' The Grand Tutor of Shang was greatly astonished and said, 'Then who is a sage?' Confucius, with a solemn expression, said after a moment, 'There is a sage in the West. He does not govern, yet there is no chaos. He does not speak, yet he is trusted. He does not transform, yet he acts on his own. Vast and boundless, the people cannot name him.' Lie Yukou probably deeply understood this principle, comparing it to the style of King Mu (King Mu of Zhou) and Tang Wen (title of a chapter in Liezi), which is probably not wrong. My Emperor Renzong praised the Buddha's tooth relic (remains of the Buddha's tooth), probably with this intention. Therefore, it is said: 'The Three Sovereigns conceal their forms and all return to the earth, the Five Emperors hide their traces and have already turned to dust. Master Kong boasts of being a sage in the world, Laozi also claims to be a true man in the world. Burying the body only reveals an empty tomb, where can one show the body to future generations? Only my teacher's (Buddha's) golden bones remain, having been tempered a hundred times, their color is forever new.'
In the fourth year of the reign of Lu Zheng (Qin Shi Huang), the Shramana (ascetic) Shilifang (personal name) and eighteen others came from the Western Regions (ancient term for areas west or northwest of China). The emperor disliked their foreign customs and imprisoned them. Soon, a Vajra deity (Buddhist guardian deity) broke the prison doors and rescued them. The emperor was afraid and sent them out of the country with generous gifts. In the first year of the Yuanshou era of Emperor Ai of the Western Han Dynasty, Jing Xian (personal name) was sent as an envoy to Yuezhi (ancient country in the Western Regions) and brought back the Buddha Sutras (Buddhist scriptures), but no one recognized them. Someone said, 'People say that the Dharma has not arrived, but it is not that the Dharma has not arrived, but that our blessings are shallow and our karmic obstacles are heavy. The benefits that the Dharma can bring are only like the naopo (legendary animal resembling a monkey), faintly resembling something seen through a luogu (a type of silk fabric).' Only Dongfang Shuo (personal name) was the one who recognized the Dharma. Emperor Wu of Han (Liu Che) dug Kunming Pool (lake name) and found black ashes, and asked what they were.
朔。朔曰。可問西域胡道人。世仍懵瞪。摩騰至止。或以問之。曰。劫灰也。朔蓋知之未盡乎。抑亦知而未盡言乎。豈以其祐薄障重而未可處言乎。彼其能知者之不可誣。則不知者誠未可以輕議也。然是時張騫請通西域。未幾西域諸國亦有入貢者矣。
後漢明帝永平七年。帝夢金人項佩日光。飛至殿庭。旦以問群臣。大學生傳毅奏曰。西方有聖人號佛。陛下所夢必此也。博士王遵推周書異記佐之。帝遂遣蔡愔．王遵等使西域尋訪焉。是時世尊入滅僅千年矣。無何。蔡愔等於大月氏國遇摩騰法蘭。獲經像遂與之偕還入是帝大悅詔于西陽門創白馬寺以居之。騰蘭譯出四十二章等經。楚王英篤好佛事。未幾英以宅過預納贖罪之。縑詔還之。以助王營伊蒲塞桑門之盛饌(云云)。
桓帝初。西域支婁迦讖譯阿閦佛國等經。后又譯道行般若及般舟三昧經。永興元年鑄黃金浮圖．老子像于禁中。靈帝時安世高譯義決律一卷及經二十九部。佛朔譯道行經。支曜譯成具光明經。是時蒼梧太守牟融著書。號牟子。以推美釋氏。獻帝臨御康猛。竺大力譯四諦及興本起行等經。曇果猛詳譯修行本起經。文教骎骎。光被遐邇矣。
先是蜀郡鶴嗚山張陵自號天師。造符水醮箓之術。著書二十四卷。百姓有求其道者。令出米五斗
{ "translations": [ "現代漢語譯本：", "朔問道：『可以去問問西域的胡人道人。』當時世人仍然懵懂無知。後來摩騰到達，有人就此事去問他，摩騰回答說：『這是劫灰啊。』朔大概是知道這件事但沒有完全瞭解吧？或許是知道但沒有完全說出來？難道是因為這件事的福佑淺薄，障礙深重，所以不適合說出來嗎？那些能夠知道這件事的人是不會欺騙的，那麼不知道這件事的人確實不應該輕易議論。然而當時張騫請求開通西域，沒過多久，西域各國也有來朝貢的了。", "", "後漢明帝永平七年，明帝夢見一個金人，項頸佩戴著日光，飛到殿庭。早晨，明帝以此事詢問群臣。大學生傳毅上奏說：『西方有聖人，號為佛，陛下所夢的一定是此人。』博士王遵引用《周書異記》來佐證。於是明帝派遣蔡愔（人名）、王遵等人出使西域去尋訪佛法。當時世尊（釋迦牟尼佛）入滅僅僅一千年。不久，蔡愔等人在大月氏國遇到摩騰（人名）和竺法蘭（人名），獲得了佛經和佛像，於是與他們一同返回。明帝非常高興，下詔在西陽門外建立白馬寺來安置他們。摩騰和竺法蘭翻譯出了《四十二章經》等經典。楚王劉英（人名）篤信佛事。不久，劉英因為住宅逾制，預先繳納縑帛贖罪，皇帝下詔將縑帛還給他，用來幫助楚王營辦供養伊蒲塞（在家男居士）和桑門（出家僧人）的盛大齋飯（等等）。", "", "桓帝初年，西域的支婁迦讖（人名）翻譯了《阿閦佛國經》等經典。後來又翻譯了《道行般若經》和《般舟三昧經》。永興元年，在皇宮禁中鑄造黃金浮圖（佛塔）、老子像。靈帝時，安世高（人名）翻譯了《義決律》一卷以及經典二十九部。佛朔（人名）翻譯了《道行經》。支曜（人名）翻譯完成了《成具光明經》。當時蒼梧太守牟融（人名）著書，號為《牟子》，來推崇讚美釋迦氏的教義。獻帝即位后，康猛（人名）、竺大力（人名）翻譯了《四諦經》以及《興本起行經》等經典。曇果（人名）和猛詳（人名）翻譯了《修行本起經》。佛教文化逐漸興盛，光輝遍及遠近。", "", "在此之前，蜀郡鶴鳴山的張陵（人名）自號天師，製造符水和醮箓之術，著書二十四卷。百姓有尋求他的道術的，就令其出米五斗。" ], "english_translations": [ "English version:", "Shuo asked: 'Can we ask the Hu (non-Han people) Daoist priests from the Western Regions?' At that time, the world was still ignorant and unaware. Later, when Moteng (Kāśyapa Mātanga) arrived, someone asked him about this matter. Moteng replied: 'These are the ashes of a kalpa (aeon of time).' Shuo probably knew about this but didn't fully understand it, right? Or perhaps he knew but didn't fully express it? Could it be that because the blessings of this matter were shallow and the obstacles were heavy, it was not suitable to speak about it? Those who can know about this matter will not deceive, so those who do not know about it should indeed not lightly comment. However, at that time, Zhang Qian (a historical figure) requested to open up the Western Regions, and before long, various countries in the Western Regions also came to pay tribute.", "", "In the seventh year of the Yongping era of Emperor Ming of the Later Han Dynasty, the Emperor dreamed of a golden man whose neck was adorned with sunlight, flying to the palace courtyard. In the morning, the Emperor asked his ministers about this matter. The university student Chuan Yi (a historical figure)奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏狀奏
以助養徒。故謂之五斗米。道陵死傳子衡。衡死傳子魯。遂盛於世。即劉璋欲令先主討擊。后降曹操者是也。道士醮禱宗此為始。初年桓帝遣中官醮祀祈福。至魯又廣造章符。時黃巾已熾矣。晉武咸寧間。陳瑞以左道惑眾。亦自號天師。至北魏用崔浩。而寇謙之等出焉。
三國鼎據。遑恤我家。孫權赤烏年當魏本。始八年也。康僧會至自印土。吳地始有佛法。六．七年間。支亮．支謙亦自月氏來。如靈徹詩經來白馬寺僧到赤烏年者。指吳僧也。魏朝亦源源翻譯。曇柯羅之僧祇戒本。康僧鎧之無量壽經。曇諦之四分羯磨本。帛延之清凈平等覺經蓋與漢氏爭隆。加以朱士行祝髮。出家未幾。講道行般若。為震旦度人最初開先之祥典。午稱制亦有竺法護譯涅槃寶藏及正法華經。時孫皓暴酷。虛毀神祠。薦及寺宇。天紀之四。康僧會滅。而吳亦亡。愍懷之敗。佛圖澄至趙。弭石勒嗜殺之心。時天竺迦葉．維衛二石佛像浮海至吳。五馬渡江。吉友亦嘗譯孔雀經。是時權臣庾冰初建議。令沙門致拜國王。尚書令何充等駁沮之。安帝時賊臣桓玄專國。與八座書復伸此議。廬山法師慧遠著論五篇辟之。其事皆寢厥。后宋武之大明。隋煬之大業。皆暫下此制。尋亦停廢。迨及李唐高宗．龍翔玄宗．開元並制僧尼盡禮致拜父母。蓋凡
【現代漢語翻譯】 現代漢語譯本： 以助養徒眾。因此被稱為『五斗米道』（早期道教派別）。張道陵死後傳給兒子張衡，張衡死後傳給兒子張魯，於是『五斗米道』在世間盛行。就是劉璋想要讓劉備討伐，後來投降曹操的那個人（張魯）。道士設壇祭祀祈禱，從此事開始。最初漢桓帝派遣宦官設壇祭祀祈求福祉。到張魯時又廣泛製造章符。當時黃巾起義已經很盛了。晉武帝咸寧年間，陳瑞用旁門左道迷惑眾人，也自稱『天師』。到北魏時，崔浩被重用，寇謙之等人就出現了。
三國時期各自據守，無暇顧及我家（指佛教）。孫權赤烏年間，相當於魏國的本始八年，康僧會從印度來到，吳地才開始有了佛法。六七年間，支亮、支謙也從月氏國來。像靈徹的詩中說的『經來白馬寺僧到赤烏年』，指的是吳國的僧人。魏朝也源源不斷地翻譯佛經。曇柯羅翻譯了《僧祇戒本》，康僧鎧翻譯了《無量壽經》，曇諦翻譯了《四分羯磨本》，帛延翻譯了《清凈平等覺經》，大概是與漢朝爭相興盛。加上朱士行剃髮出家，沒過多久，就開始講道修行般若，成為震旦（中國的古稱）度化眾生的最初開先的祥瑞典範。午稱制時也有竺法護翻譯的《涅槃寶藏經》和《正法華經》。當時孫皓殘暴，虛假地毀壞神祠，波及到寺廟。天紀四年，康僧會圓寂，而吳國也滅亡了。愍懷帝失敗后，佛圖澄來到趙國，平息了石勒嗜殺的心。當時天竺的迦葉（Kāśyapa）、維衛（Viśvabhū）二位佛的石像從海上漂到吳國。西晉末年，五馬渡江。吉友也曾經翻譯《孔雀經》。這時權臣庾冰首先建議，讓沙門（出家人）向國王致敬跪拜。尚書令何充等人反駁阻止了他。東晉安帝時，賊臣桓玄專權，與八座（高級官員）書信往來，再次提出這個建議。廬山法師慧遠著寫了五篇文章來駁斥他。這件事最終被擱置了。後來宋武帝的大明、隋煬帝的大業年間，都曾短暫地頒佈過這個制度，不久也停止廢除了。等到唐高宗、龍翔（武則天年號）、玄宗開元年間，都制定僧尼要盡禮跪拜父母。大概是這樣。
【English Translation】 English version: They supported the followers with offerings. Therefore, it was called the 『Five Pecks of Rice』 (an early Taoist sect). After Zhang Daoling died, he passed it on to his son Zhang Heng, and after Zhang Heng died, he passed it on to his son Zhang Lu, and thus the 『Five Pecks of Rice』 flourished in the world. This is the same Zhang Lu whom Liu Zhang wanted Liu Bei to attack, and who later surrendered to Cao Cao. Taoists setting up altars for sacrifices and prayers began from this event. Initially, Emperor Huan of the Han Dynasty sent eunuchs to set up altars for sacrifices to pray for blessings. When it came to Zhang Lu, he extensively created talismans and charms. At that time, the Yellow Turban Rebellion was already very prevalent. During the Xianning period of Emperor Wu of the Jin Dynasty, Chen Rui misled the masses with unorthodox practices, also calling himself 『Celestial Master』. When Cui Hao was favored in the Northern Wei Dynasty, Kou Qianzhi and others appeared.
During the Three Kingdoms period, each was preoccupied with their own territory, and had no time to care for my home (referring to Buddhism). During the Chiwu period of Sun Quan, equivalent to the eighth year of the Ben Shi period of the Wei Dynasty, Kang Senghui arrived from India, and Buddhism began to exist in the Wu region. Within six or seven years, Zhi Liang and Zhi Qian also came from the Yuezhi Kingdom. Like the poem by Lingche that says, 『The scriptures came, the White Horse Temple monks arrived in the Chiwu year,』 it refers to the monks of the Wu Kingdom. The Wei Dynasty also continuously translated Buddhist scriptures. Tan Ke Luo translated the Saṃghikā-vinaya, Kang Seng Kai translated the Amitāyus Sūtra, Tan Di translated the Caturvargīya-karma-vācanā, and Bo Yan translated the Sūtra of Pure and Equal Enlightenment, probably competing with the Han Dynasty for prosperity. In addition, Zhu Shixing shaved his head and became a monk, and not long after, he began to preach and practice Prajna, becoming the first auspicious model for delivering sentient beings in Zhendan (ancient name for China). During the Wu Chengzhi period, there was also Zhu Fahu who translated the Nirvana Treasure Sutra and the Saddharma-puṇḍarīka Sūtra. At that time, Sun Hao was tyrannical, falsely destroying shrines, affecting temples. In the fourth year of Tianji, Kang Senghui passed away, and the Wu Kingdom also perished. After the defeat of Emperor Minhuai, Fotucheng came to the Zhao Kingdom, pacifying Shi Le's bloodthirsty heart. At that time, stone statues of the two Buddhas, Kāśyapa (Kāśyapa) and Viśvabhū (Viśvabhū), from India floated across the sea to the Wu Kingdom. During the late Western Jin Dynasty, the Five Princes crossed the Yangtze River. Jiyou also translated the Peacock Sutra. At this time, the powerful minister Yu Bing first suggested that śramaṇas (monks) should pay respects and kneel before the king. The Minister of the Imperial Secretariat, He Chong, and others refuted and stopped him. During the reign of Emperor An of the Eastern Jin Dynasty, the treacherous minister Huan Xuan seized power and corresponded with the Eight Excellencies (high-ranking officials), proposing this suggestion again. The Lushan Dharma Master Huiyuan wrote five essays to refute him. This matter was eventually shelved. Later, during the Daming period of Emperor Wu of the Song Dynasty and the Daye period of Emperor Yang of the Sui Dynasty, this system was briefly promulgated, but it was soon stopped and abolished. When it came to the Tang Dynasty, during the reigns of Emperor Gaozong, Longshuo (reign title of Wu Zetian), and Kaiyuan of Emperor Xuanzong, it was stipulated that monks and nuns should fully pay respects and kneel before their parents. That's roughly how it was.
遭貶抑者六焉。而毀滅不與也。晉穆永和四年。佛圖澄滅于趙。趙亦以亡澄有弟子曰道安。秦符堅伐襄陽得之。禮為國師。初沙門各呼其姓。安令咸以釋為氏。又恥講者不能分節。令諸經文無豐。約皆以序正流通。為三分。又令僧食時念佛取法報見未攝。攝及二土四大弟子為十聲。余為結句也。或者昧之。溺於數而缺其所念過矣。遠師者。又安之弟子也。簡文帝時建白蓮社于廬山。闡弘凈業之修。力抗逆玄之議。以義熙十二年八月六日示滅。今之教苑每於此日展敬禮文。表追慕焉。三賢授受最有功于震旦。時哀帝亦嘗詔支遁入內講經。且遁之訓徒也。高士許詢每攝都講之職。後世士大夫至以空忝許詢輩。難酬支遁辭為嘉話。當時之盛亦可想矣。
鳩摩羅什以安帝之元興譯大品般若妙法蓮華等經。于姚秦翻譯之美。古今無二。幽顯遺焉。以道生與肇．融．睿四聖．八俊．十賢為徒。生嘗講涅槃經。頑石皆點頭。肇別譯亦多。廣有著述。融降外道。外道因絕。不至此土。同時弗多羅譯十誦律。曇摩耶舍譯毗婆沙論。佛陀耶舍譯四分律。佛馱䟦陀譯華嚴經六十卷。繼有法顯者往西域求法。幾二十年。于晉宋之間。譯出僧祇律五分律焉。三藏典籍于茲粗備。而僧正名職亦始立於義熙元年。宋元嘉中。功德鎧立戒壇于揚州
【現代漢語翻譯】 現代漢語譯本：有六種情況會導致（佛法）衰落，但毀滅不包括在內。晉穆帝永和四年，佛圖澄（Buddhacheng，著名僧侶）在趙國圓寂，趙國也因此滅亡。佛圖澄有個弟子叫道安（Dao'an，著名僧侶）。前秦苻堅攻打襄陽后得到了道安，以國師之禮待他。起初，沙門（Shamen，出家修道的人）各自稱呼自己的姓氏，道安規定都以『釋』為姓。又因為厭惡講經者不能分清章節，規定所有經文都以序分、正宗分、流通分為三分。他還規定僧人在吃飯時念佛，取法報化三身之義，未攝、攝及二土四大弟子為十聲，其餘為結句。有些人不明白這個道理，沉溺於計數而忽略了所念的內容，這是不對的。慧遠（Huiyuan，著名僧侶）法師又是道安的弟子。簡文帝時期在廬山建立白蓮社，闡揚弘揚凈土法門的修行，有力地反駁了玄學的議論。義熙十二年八月初六圓寂。現在的寺院每到這一天都會舉行敬禮儀式，表達追思之情。道安、慧遠、慧遠弟子們的傳授對震旦（Zhendan，中國的古稱）的佛教發展貢獻最大。當時哀帝也曾詔令支遁（Zhidun，著名僧侶）入宮講經，而且支遁教導弟子的時候，高士許詢（Xuxun，著名隱士）每次都擔任都講的職務。後世的士大夫甚至以空有虛名而自比許詢之輩，難以像支遁那樣以辭賦應對，這被傳為美談。當時佛教的興盛也可以想見了。 鳩摩羅什（Kumarajiva，著名譯經師）在安帝元興年間翻譯了《大品般若經》、《妙法蓮華經》等經典。他在姚秦時期翻譯的佛經之精妙，古往今來無人能及，影響深遠。他以道生（Daosheng，著名僧侶）與肇、融、睿四聖，八俊，十賢為弟子。道生曾經講解《涅槃經》，頑石都點頭稱是。僧肇（Sengzhao，著名僧侶）單獨翻譯的佛經也很多，並且有很多著作。慧融（Huirong，著名僧侶）降伏了外道，外道因此斷絕，不再來到中土。同時，弗多羅（Buddhatrata）翻譯了《十誦律》，曇摩耶舍（Dharmayasas）翻譯了《毗婆沙論》，佛陀耶舍（Buddhayasas）翻譯了《四分律》，佛馱跋陀（Buddhabhadra）翻譯了六十卷的《華嚴經》。後來有法顯（Faxian，著名僧侶）前往西域求法，歷時近二十年，在晉宋年間，翻譯出了《僧祇律》、《五分律》。三藏典籍至此大致完備。僧正（Sengzheng，僧官名）的名職也開始設立於義熙元年。宋元嘉年間，功德鎧（Gongdekai）在揚州建立了戒壇。
【English Translation】 English version: There are six causes of decline, but destruction is not among them. In the fourth year of the Yonghe era during the reign of Emperor Mu of the Jin Dynasty, Fotucheng (Buddhacheng, a famous monk) passed away in the state of Zhao, and Zhao also perished as a result. Fotucheng had a disciple named Dao'an (Dao'an, a famous monk). When Fu Jian of the Former Qin Dynasty attacked Xiangyang, he obtained Dao'an and treated him with the respect due to a national preceptor. Initially, the Shamen (Shamen, ordained ascetics) each used their own surnames, but Dao'an decreed that they should all use 'Shi' as their surname. Furthermore, because he disliked that those who lectured on the scriptures could not distinguish the sections clearly, he decreed that all scriptures should be divided into three parts: the introduction, the main body, and the conclusion. He also decreed that monks should recite the Buddha's name when eating, taking the meaning of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya), with ten sounds for the disciples who were not included, included, and the four great disciples of the two lands, and the rest as the concluding phrase. Some people do not understand this principle, indulging in counting and neglecting what is being recited, which is incorrect. Master Huiyuan (Huiyuan, a famous monk) was also a disciple of Dao'an. During the reign of Emperor Jianwen, he established the White Lotus Society on Mount Lu, expounding and promoting the practice of the Pure Land school, and forcefully refuted the arguments of metaphysics. He passed away on the sixth day of the eighth month of the twelfth year of the Yixi era. Nowadays, monasteries hold ceremonies of reverence on this day to express their remembrance. The transmission of Dao'an, Huiyuan, and Huiyuan's disciples contributed the most to the development of Buddhism in Zhendan (Zhendan, ancient name for China). At that time, Emperor Ai also once summoned Zhidun (Zhidun, a famous monk) to the palace to lecture on the scriptures, and when Zhidun taught his disciples, the eminent scholar Xu Xun (Xuxun, a famous recluse) always served as the chief lecturer. Later generations of scholar-officials even compared themselves to Xu Xun, who only had an empty reputation, and it was considered a fine story that they could not respond with eloquence like Zhidun. The prosperity of Buddhism at that time can be imagined. Kumarajiva (Kumarajiva, a famous translator of scriptures) translated scriptures such as the 'Mahaprajnaparamita Sutra' and the 'Lotus Sutra' during the Yuanxing era of Emperor An. The excellence of his translations during the Yao Qin period was unmatched throughout history, and his influence was far-reaching. He had Daosheng (Daosheng, a famous monk) and the four sages Zhao, Rong, Rui, the eight talents, and the ten worthies as his disciples. Daosheng once lectured on the 'Nirvana Sutra', and even inanimate stones nodded in agreement. Sengzhao (Sengzhao, a famous monk) also translated many scriptures separately and had many writings. Huirong (Huirong, a famous monk) subdued the heretics, and the heretics therefore ceased to exist and no longer came to China. At the same time, Buddhatrata translated the 'Ten Recitation Vinaya', Dharmayasas translated the 'Vibhasa Sastra', Buddhayasas translated the 'Four-Part Vinaya', and Buddhabhadra translated the sixty-fascicle 'Avatamsaka Sutra'. Later, Faxian (Faxian, a famous monk) went to the Western Regions to seek the Dharma, spending nearly twenty years, and during the Jin and Song dynasties, he translated the 'Mahasamghika Vinaya' and the 'Five-Part Vinaya'. The Tripitaka scriptures were thus roughly complete. The official position of Sengzheng (Sengzheng, a monastic official title) was also established in the first year of the Yixi era. During the Yuanjia era of the Song Dynasty, Gongdekai established a precept platform in Yangzhou.
南林寺。又譯善戒等經。及為比丘尼受戒云。
南北分壤。魏太武制京城建道場。慶上生日。又改寺為招提。又敕州鎮亦建慶生道場。太平真君七年(宋元嘉二十三)太武幸長安。見僧寺有兵器。司徒崔浩素惡僧。因誣僧。欲附蓋吳謀叛。勸出兵焚燬塔寺。及滅經像。盡罷僧尼為民。違制逃匿者搜捕梟斬。以令越六載。太武疾病。左右皆言毀佛致災。崔浩亦以作史暴揚國惡。夷滅五族。文成繼立詔復釋氏。自為師賢等落髮。以師賢為僧統。洎宣武時。天竺流支三藏盛化于彼。亦頗翻譯。久之菩提達磨禪坐少室。而魏仍分為東西云。
元嘉之暮。法師慧琳與時輔參決機政。時人謂之黑衣宰相。彼寡德適時者。古人猶未免致譏。況壞器未火爛壞終虞。致令溺黠特慧。附勢趍炎。搖尾乞憐。而不知恥。孝建間。詩僧慧休叛教。是為湯。從事而無本。亦叛教於康。是為賈。島亦有貌從而心不然。如靈師文暢者。嘲諧醉飲。清唱華月。識者比以丁公之貳。武后盜器。佞僧受紫方袍。銀龜袋之。賜者十輩。師子身中蟲。自食師子肉吁。尚忍言之歟。
實志公以明帝太始二年初。顯化于金陵。齊初嘗制收付獄。而神變無方。梁武帝假其力。游于地獄。見其高祖受極重苦。帝問。何以救之。志稱。定業難逃。唯聞鐘
【現代漢語翻譯】 現代漢語譯本：南林寺，又譯作善戒等經，以及為比丘尼授戒的記載。
南北朝時期，魏太武帝下令在京城建造道場，慶祝自己的生日。後來又將寺廟改為招提（指可以接待四方僧侶的寺院）。他還敕令各州鎮也建造慶生道場。太平真君七年（即南朝宋元嘉二十三年），太武帝巡幸長安，發現僧寺中藏有兵器。司徒崔浩一向憎惡僧侶，於是誣陷僧侶，說他們想要依附蓋吳謀反，勸說太武帝出兵焚燬塔寺，並銷燬經書佛像，全部遣散僧尼為平民。違抗命令逃跑躲藏的人，一經搜捕到就處以梟首示眾的刑罰。這條命令持續了六年多。後來太武帝生病，身邊的人都說是毀佛造成的災禍。崔浩也因為編寫史書時暴露宣揚國家的醜惡，被處以夷滅五族的刑罰。文成帝繼位后，下詔恢復佛教，親自為師賢等人剃度。任命師賢為僧統。到了宣武帝時期，天竺（印度）流支三藏在那時盛行弘法，也翻譯了不少佛經。之後菩提達磨在少室山禪坐。而魏國仍然分為東魏和西魏。
元嘉末年，法師慧琳參與朝政決策，當時的人稱他為『黑衣宰相』。那些缺少德行而又適應時勢的人，古人尚且免不了受到譏諷，更何況是破損的器物，未經火燒就已腐爛損壞，最終令人擔憂。以致於溺愛狡猾的慧，依附權勢趨炎附勢，搖尾乞憐，而不知羞恥。孝建年間，詩僧慧休背叛佛教，成爲了湯；從事而無根本，也背叛佛教成爲了賈。還有貌合神離的人，如靈師文暢，嘲弄戲謔，醉酒吟唱，清歌賞月，有見識的人將他比作丁公的二心。武則天盜用佛寺的器物，諂媚的僧侶接受了紫色的方袍和銀龜袋。受到賞賜的人有十多輩。獅子身上的蟲子，自己吃掉獅子的肉啊！唉，實在不忍心說啊。
實際上，志公在明帝太始二年開始在金陵顯現神蹟。齊朝初期，曾被下令收監入獄，但他神通變化莫測。梁武帝藉助他的力量，遊歷于地獄，看到他的高祖遭受極重的苦難。武帝問，用什麼方法可以救他。志公說，定業難以逃脫，只有聽鐘聲才能減輕罪孽。
【English Translation】 English version: Nanlin Temple, also translated as the Sutra of Good Precepts, etc., and records of ordaining Bhikshunis (female monks).
During the Northern and Southern Dynasties, Emperor Taiwu of the Wei Dynasty ordered the construction of Daochang (a place for Buddhist activities) in the capital to celebrate his birthday. Later, the temple was changed to Zhaoti (a temple that can receive monks from all directions). He also ordered the states and towns to build Daochang for birthday celebrations. In the seventh year of Taiping Zhenjun (corresponding to the twenty-third year of Yuanjia in the Southern Song Dynasty), Emperor Taiwu visited Chang'an and found weapons hidden in the Buddhist temples. The Minister Situ Cui Hao, who had always hated monks, falsely accused the monks of plotting rebellion by siding with Gai Wu, and advised Emperor Taiwu to send troops to burn down pagodas and temples, destroy Buddhist scriptures and images, and dismiss all monks and nuns as civilians. Those who disobeyed the order and fled into hiding would be beheaded and displayed to the public upon capture. This order lasted for more than six years. Later, Emperor Taiwu fell ill, and those around him said it was a disaster caused by destroying Buddhism. Cui Hao was also executed with the extermination of his five clans for exposing and publicizing the country's evils when writing history. Emperor Wencheng succeeded to the throne and issued an edict to restore Buddhism, personally tonsuring Shixian and others. He appointed Shixian as the Sanghatat (head of the monastic order). During the reign of Emperor Xuanwu, the Tripitaka Master Bodhiruci from Tianzhu (India) flourished in propagating the Dharma there and translated many Buddhist scriptures. Later, Bodhidharma meditated in Shaoshi Mountain. However, the Wei Dynasty was still divided into Eastern Wei and Western Wei.
At the end of Yuanjia, Dharma Master Huilin participated in the decision-making of the court, and people at the time called him the 'Black-robed Prime Minister.' Those who lack virtue but adapt to the times are still inevitably ridiculed by people of ancient times, let alone damaged vessels that are rotten and damaged before being fired, which ultimately cause worry. As a result, they indulge in cunning Hui, cling to power and curry favor, wag their tails and beg for pity, without knowing shame. During the Xiaojian period, the poet-monk Huixiu betrayed Buddhism and became Tang; engaging in activities without a foundation, he also betrayed Buddhism and became Jia. There were also those who appeared compliant but were not so in their hearts, such as the spiritual master Wenchang, who mocked and joked, drank and sang, and appreciated the moon with clear songs. Those with insight compared him to Ding Gong's disloyalty. Empress Wu Zetian stole utensils from Buddhist temples, and flattering monks accepted purple robes and silver turtle bags. There were more than ten generations of those who received rewards. The worms in the lion's body eat the lion's flesh! Alas, I can't bear to say it.
In reality, Zhi Gong began to manifest miracles in Jinling in the second year of Emperor Ming's Tai Shi reign. In the early years of the Qi Dynasty, he was once ordered to be imprisoned, but his divine powers were unpredictable. Emperor Wu of Liang, with his help, traveled to hell and saw his great-grandfather suffering extreme torment. The Emperor asked what method could be used to save him. Zhi Gong said that fixed karma is difficult to escape, and only hearing the sound of the bell can alleviate sins.
聲。其苦暫息。因詔天下寺院打鐘。當徐其聲。公天監十三年入滅。
明帝又敕寶賢為尼僧正。齊初來法獻為僧主。又制沙門對制稱名不許稱臣。時竟陵王子良好佛。尚書殿中郎范縝不信因果。著神滅論。
新昌石佛者。僧護所鑿也。齊明建武方成面像。梁天監十五年。僧祐律師並鑿之。高十丈。越二載。而師滅。又七十五載。而南山道宣律師生隋開皇十六。凡相距百年。
梁天監元年。制。僧尼犯過只依佛律行遣。二年帝舍道歸佛。四年御製水陸儀文。十六年詔廢省天下道觀。又詔宗廟用素饌以代牲牢。普通二年云光法師講經感天雨華。四生慧約法師為帝授戒。賜號智者。六年敕法雲為大僧正。大通元年菩提達磨至自天竺。又帝幸同泰寺舍身。群臣以錢一億萬奉贖皇帝。大同三年傅大士對帝講三慧般若。問答其詳。初無柏板。成四十九頌之說。
魏分東西。東為齊而西為周。齊文宣天保六年。帝以佛．道二教不同。欲去其一。集二家學者辦論。遂來道士皆剃髮為沙門。有不從者殺四人。武成帝河清三年署法常為國師。
周武帝天和四年。詔儒．釋．道會議三教宗旨。帝踞高座。剖判臧否。時帝未有虧教之心也。鑄鐘懸禁中。每緇黃升進。必擊之以為節候。銘曰。天和五年歲次。攝提
【現代漢語翻譯】 現代漢語譯本：聲音停止，痛苦暫時平息。因此，皇帝下令天下寺院敲鐘，但鐘聲應當緩慢而悠長。公元514年，梁武帝蕭衍（公）在天監十三年圓寂。
明帝又下令讓寶賢擔任尼僧正（尼姑的首領）。齊朝初期，法獻擔任僧主（僧侶的首領）。又規定沙門（出家人）在朝廷上只需稱呼自己的名字，不必稱臣。當時，竟陵王子蕭子良非常崇信佛教，而尚書殿中郎范縝不相信因果報應，寫了《神滅論》。
新昌石佛是僧護開鑿的。在齊明帝建武年間才完成面部雕像。梁武帝天監十五年，僧祐律師參與了雕鑿工作。佛像高十丈。兩年後，僧祐律師圓寂。又過了七十五年，南山道宣律師出生于隋朝開皇十六年，前後相距一百年。
梁天監元年，朝廷規定僧尼如果犯了過錯，只按照佛教的戒律進行處理。天監二年，梁武帝捨棄道教信仰，皈依佛教。天監四年，梁武帝親自製定了水陸法會的儀軌。天監十六年，下詔廢除天下所有的道觀。又下詔宗廟祭祀用素菜代替牲畜。普通二年，云光法師講經時，感動得天上下起了花雨。四生慧約法師為梁武帝授戒，被賜予『智者』的稱號。天監六年，敕令法雲擔任大僧正（最高的僧官）。大通元年，菩提達磨（Bodhidharma）從天竺（India）來到中國。梁武帝又到同泰寺舍身出家，群臣用一億萬錢將皇帝贖回。大同三年，傅大士（Fu Dashi）在皇帝面前講解三慧般若（Three Wisdoms Prajna）。問答非常詳細，最初沒有使用柏木板，形成了四十九頌的說法。
北魏分裂為東魏和西魏，東魏後來變為北齊，西魏後來變為北周。北齊文宣帝天保六年，皇帝認為佛教和道教的教義不同，想要廢除其中一個。於是召集兩家的學者進行辯論。結果，前來的道士都被剃髮為僧人。有不服從的人被殺了四個。北齊武成帝河清三年，任命法常為國師。
北周武帝天和四年，下詔讓儒、釋、道三教的代表會議討論三教的宗旨。皇帝坐在高座上，評判他們的優劣。當時，皇帝還沒有要廢除佛教的意思。朝廷鑄造了鐘，懸掛在宮禁之中。每次有僧人或道士陞遷，必定敲鐘以作為節候的標誌。鐘上銘文寫道：『天和五年，歲在攝提（Sheti）。』
【English Translation】 English version: The sound ceased, and the suffering temporarily subsided. Therefore, the emperor ordered the temples throughout the land to strike the bells, but the sound should be slow and prolonged. In 514 AD, Emperor Wu of Liang (Gong) passed away in the thirteenth year of the Tianjian era.
Emperor Ming also ordered Baoxian to serve as the head of the nuns (Ni Sengzheng). In the early Qi Dynasty, Faxian served as the head of the monks (Sengzhu). It was also decreed that Shamen (monks) only needed to state their names when facing the emperor and were not required to address themselves as subjects. At that time, Prince Ziliang of Jingling was a devout Buddhist, while Fan Zhen, a court gentleman of the Ministry of Personnel, did not believe in karma and wrote 'On the Extinction of the Soul'.
The Stone Buddha of Xinchang was carved by Monk Hu. The facial features were completed during the Jianwu era of Emperor Ming of Qi. In the fifteenth year of the Tianjian era of Emperor Wu of Liang, the Vinaya Master Sengyou participated in the carving work. The Buddha statue was ten zhang (approximately 33 meters) tall. Two years later, Vinaya Master Sengyou passed away. Seventy-five years later, Vinaya Master Daoxuan of Nanshan was born in the sixteenth year of the Kaihuang era of the Sui Dynasty, a difference of one hundred years.
In the first year of the Tianjian era of Liang, it was decreed that if monks or nuns committed offenses, they would only be dealt with according to Buddhist precepts. In the second year of the Tianjian era, Emperor Wu of Liang abandoned Taoism and converted to Buddhism. In the fourth year of the Tianjian era, Emperor Wu of Liang personally formulated the rituals for the Water and Land Dharma Assembly. In the sixteenth year of the Tianjian era, he issued an edict to abolish all Taoist temples in the land. He also decreed that vegetarian dishes should be used in ancestral temples instead of sacrificial animals. In the second year of the Putong era, when Dharma Master Yunguang lectured on the scriptures, the heavens were moved to rain flowers. Dharma Master Huiyue of Sisheng ordained Emperor Wu of Liang and was given the title 'Wise One'. In the sixth year of the Tianjian era, Fayun was appointed as the Great Sangha Chief (Da Sengzheng). In the first year of the Datong era, Bodhidharma (Bodhidharma) arrived from India (Tianzhú). Emperor Wu of Liang also renounced his throne at Tongtai Temple, and the ministers redeemed the emperor with one hundred million coins. In the third year of the Datong era, Fu Dashi (Fu Dashi) lectured on the Three Wisdoms Prajna (San Hui Banruo) to the emperor. The questions and answers were very detailed, and initially, no cypress boards were used, resulting in the saying of forty-nine verses.
The Northern Wei Dynasty split into Eastern Wei and Western Wei. Eastern Wei later became Northern Qi, and Western Wei later became Northern Zhou. In the sixth year of the Tianbao era of Emperor Wencheng of Northern Qi, the emperor believed that the doctrines of Buddhism and Taoism were different and wanted to abolish one of them. Therefore, he gathered scholars from both sides to debate. As a result, the Taoists who came were all shaved and became monks. Four people who did not obey were killed. In the third year of the Heqing era of Emperor Wucheng of Northern Qi, Fachang was appointed as the National Teacher.
In the fourth year of the Tianhe era of Emperor Wu of Northern Zhou, he issued an edict to convene representatives of Confucianism, Buddhism, and Taoism to discuss the tenets of the three religions. The emperor sat on a high seat and judged their merits and demerits. At that time, the emperor did not yet have the intention of abolishing Buddhism. The court cast a bell and hung it in the palace. Whenever a monk or Taoist was promoted, the bell would be struck as a sign of the occasion. The inscription on the bell read: 'The fifth year of the Tianhe era, the year being Sheti (Sheti).'
五月庚寅。造鐘一口。冶昆吾之石。煉若耶之銅。郢匠洪爐化茲神器。雖時屬蕤賓。而調諧夷。則故春秋外傳曰。所以詠歌九。則平民無二。弘宣兩教。同歸一揆。金石冥符。天人咸契。九宮九地。逕徹洞玄。三千大千。遠聞邊際。銀閣應候。延法侶而尋聲。金闕降真。俟仙冠而聽響式傳萬古。乃勒銘云。九霄仙箓。五嶽真文。智炬遐照。禪林遠熏。金鼓入夢。瓊鐘徹云。音調冬立。響震秋分。二教並興。雙鸞同振。遠降天霜。遙虧地鎮。陜河浮影。漢溪傳韻。聽響弘法。聞聲起信。實際遐曠。通玄洞微。化緣待業。造理因機。靈圖降彩。慧日垂運。金河霧集。銀澗云飛。般若無底。重玄有門。長開久暗。永㧞沈惛。不求正覺。莫會天尊。唯命智海。先度黎元。帝詞如此。乃信讖緯黑衣當王(讖以黑衣為羔羊羔羊高洋)。心忌釋宗。盡欲誅殄。而患信佛者多。未敢專制。道士張賓詭詐罔上。私達其䇿。衛元嵩侑之表云。唐虞之世無佛圖而國安。齊梁有寺舍而祚滅。但利民益國即稱佛心。夫佛者以大慈為本。終不苦沒黎民。虔恭泥木。請造平延大寺。容著四海萬姓。不勸立曲見。伽藍偏安。二乘五典。平延寺者。無間道俗。罔擇冤親。以城隍為塔寺。即周武是如來。用郭邑作僧坊。和夫妻為聖眾。推令德作三綱。尊耆年
【現代漢語翻譯】 現代漢語譯本：五月庚寅日，鑄造一口鐘。熔冶昆吾山的石頭，煉製若耶溪的銅。郢地的工匠用洪爐熔化，造出這件神奇的器物。雖然時節正值蕤賓（農曆五月），但音調和諧，符合音律。所以《春秋外傳》說，用它來歌頌九功，那麼百姓就不會有二心。弘揚佛道兩教，最終歸於同一道理。金石之聲與冥冥中的規律相符，天人和諧。鐘聲響徹九宮九地，直達洞玄之境。三千大千世界，遙遠的邊際都能聽到。銀閣應和節候，吸引修法之人循聲而來；金闕降下真仙，等待戴著仙冠的人來聽鐘聲。爲了將此流傳萬古，於是銘文寫道：『九霄仙界的記錄，五嶽的真文，智慧的光芒照耀遠方，禪林的香氣瀰漫。金鼓之聲傳入夢中，美玉般的鐘聲響徹雲霄。音調在冬季確立，響聲在秋分時震動。佛道兩教一同興盛，雙鸞一同振翅。鐘聲遙遠地降下天上的霜雪，遙遙地鎮壓著大地。陜河倒映著鐘的影子，漢水流淌著鐘的韻律。聽著鐘聲來弘揚佛法，聽到鐘聲而生起信仰。實際是多麼的遙遠廣闊，通玄是多麼的洞徹精微。教化眾生的機緣等待著因果，創造真理的道理在於時機。靈圖降下光彩，智慧的太陽垂下光芒。金色的河流聚集霧氣，銀色的山澗飛舞雲彩。般若智慧沒有底限，重玄之理有門可入。長久地開啟那幽暗之處，永遠地拔除那沉淪的昏昧。不追求真正的覺悟，就不能領會天尊的旨意。唯有聽從智慧的海洋，首先度化百姓。』皇帝的言辭是這樣，於是相信了讖緯之書所說的『黑衣當王』（讖語以黑衣比作羔羊，羔羊指高洋）。內心忌恨佛教，想要全部誅殺殆盡。但因為信奉佛教的人很多，不敢擅自專斷。道士張賓用詭詐的計策欺騙皇上，私下進獻他的計策。衛元嵩也上表勸說：『唐堯虞舜的時代沒有佛寺而國家安定，齊梁有寺廟卻導致國家滅亡。只要對百姓有利，對國家有益，就可以稱之為佛心。佛以大慈大悲為根本，終究不會讓百姓受苦，虔誠地供奉泥塑木雕。請建造平延大寺，容納四海萬姓，不要提倡建立狹隘的伽藍，偏安於二乘五典。平延寺，不分道俗，不選擇冤親，以城墻作為塔寺，那麼周武王就是如來；用城郭村邑作為僧人的住所，和睦的夫妻就是聖眾；推舉有德行的人作為三綱，尊敬年長的人。
【English Translation】 English version: On the day of Gengyin in the fifth month, a bell was cast. The stones of Mount Kunwu were smelted, and the copper of the Ruoye Stream was refined. The artisans of Ying used a great furnace to transform and create this divine artifact. Although the season is Ruibin (the fifth month of the lunar calendar), the tone is harmonious and in accordance with the musical scale. Therefore, the 'Chunqiu Waizhuan' says that using it to sing the praises of the nine merits will ensure that the people have no divided loyalties. Promoting both Buddhism and Taoism ultimately leads to the same principle. The sound of metal and stone corresponds to the hidden laws, and heaven and man are in harmony. The sound of the bell resonates through the nine palaces and nine earths, reaching the realm of Dongxuan. The three thousand great thousand worlds, the distant borders, can all hear it. The silver pavilion echoes the seasons, attracting practitioners to follow the sound; the golden palace descends with true immortals, waiting for those wearing immortal crowns to listen to the bell. To pass this down for ten thousand ages, the inscription reads: 'The records of the Nine Heavens, the true writings of the Five Peaks, the light of wisdom shines afar, the fragrance of the Zen forest permeates. The sound of golden drums enters dreams, the jade-like bell rings through the clouds. The tone is established in winter, the sound vibrates at the autumnal equinox. Buddhism and Taoism flourish together, the two phoenixes flap their wings together. The bell sound remotely brings down the frost from heaven, remotely suppresses the earth. The Shan River reflects the shadow of the bell, the Han River carries the rhythm of the bell. Listen to the sound to promote the Dharma, hear the sound to arouse faith. Reality is so vast and boundless, Tongxuan is so penetrating and subtle. The opportunity to transform beings awaits karma, the principle of creating truth lies in timing. The spiritual diagram descends with splendor, the sun of wisdom casts its light. The golden river gathers mist, the silver stream flies with clouds. Prajna wisdom has no bottom, the profound mystery has a door to enter. Open the darkness for a long time, and forever remove the sinking stupor. Without seeking true enlightenment, one cannot understand the will of the Celestial Venerable. Only by obeying the sea of wisdom can one first liberate the people.' Such were the words of the emperor, and thus he believed the prophecies that 'the black-clad one will be king' (the prophecy uses black clothing to represent a lamb, the lamb referring to Gao Yang). In his heart, he hated Buddhism and wanted to exterminate it completely. But because there were many who believed in Buddhism, he did not dare to act arbitrarily. The Taoist Zhang Bin deceived the emperor with treacherous schemes, secretly presenting his plan. Wei Yuansong also submitted a memorial advising: 'In the era of Emperors Yao and Shun of Tang, there were no Buddhist temples, and the country was stable. In the Qi and Liang dynasties, there were temples, but the country perished. As long as it benefits the people and benefits the country, it can be called the heart of the Buddha. The Buddha takes great compassion as his foundation and will never cause the people to suffer, piously offering mud and wood carvings. Please build the Pingyan Great Temple to accommodate the myriad surnames of the four seas, and do not advocate establishing narrow monasteries, clinging to the Two Vehicles and Five Classics. The Pingyan Temple does not distinguish between Taoists and laity, does not choose between enemies and relatives, uses the city walls as pagodas and temples, then King Wu of Zhou is the Tathagata; uses the cities and villages as the residences of monks, harmonious couples are the holy assembly; promotes virtuous people as the three bonds, and respects the elderly.'
為上座。選仁智充執事。求勇略作法師。是以六合無怨紂之心。八方有歌周之詠。飛沈安其巢穴。水陸任其長生。都上十五事表。後身生惡瘡亡也。建德二年。召三教博達。議廢教法。師道安．法猛．知炫與黃巾辦爭理勝。司𨽻大夫甄鸞上笑道論三卷三十六篇。用笑三十六部。遂兼廢道教。三年五月。詔罷二教。應沙門．道士並還為民。越五載。宣帝繼祚。詔復釋氏。摧服冠纓菩薩僧。當陳大建十年也。隋開皇八年。京兆杜祈死三日而還云。見閻王王問。卿父作何官。答。臣父在周朝為司命上士。王曰。錯追也。可速放還。又問。卿識周武帝否。答。男任左武侯司法。恒在階。陛甚識之也。王曰。可往看之。有吏引至一處。門牕椽瓦並用鐵作。于鐵牕中見一人極瘦。身作鐵色。著鐵枷鎖。祈見泣曰。大家何苦如之。答。我信衛元嵩言。毀於佛法。故受斯苦。祈曰。大家何不注引衛元嵩。答。我尋注之。然曹司處處搜求。乃偏三界而云不見。若其朝來。我暮得脫。汝今若還語世間人。為元嵩作福。早來相救。如其不至。解脫無期。僕射齊公親見其云。初見武帝。帝云。為我上聞大隋天子云。昔與我共食倉庫玉帛。我滅佛法。今受大苦。可為我作功德。文帝由是出敕普天下人。人出一錢。為之追福焉。
思大禪師。
【現代漢語翻譯】 現代漢語譯本： 爲了坐在高位，要選拔仁義和有智慧的人來擔任執事，尋求勇敢和有謀略的人來做法師。因此，整個天下沒有怨恨商紂王的心，四面八方傳唱歌頌周朝的詩歌。飛禽走獸安於它們的巢穴，水裡的和陸地的生物任其生長。呈上十五件事的奏表后，（上奏者）後世生了惡瘡而死。建德二年（北周），召集佛、道、儒三教博學通達的人，商議廢除佛教和道教的法令。道安法師、法猛法師、知炫法師與黃巾（道教）辯論，爭論取勝。司隸大夫甄鸞呈上《笑道論》三卷三十六篇，用嘲笑來駁斥三十六部經典，於是兼併廢除了道教。三年五月，皇帝下詔廢除佛、道二教，所有沙門（佛教出家人）、道士都還俗為百姓。過了五年，宣帝（北周宣帝）繼位，下詔恢復佛教，摧毀那些戴著官帽的菩薩僧。當時是陳朝大建十年。隋朝開皇八年，京兆人杜祈死了三天後又活了過來，說他見到閻王，閻王問：『你父親做什麼官？』杜祈回答：『我父親在周朝擔任司命上士。』閻王說：『抓錯了，可以快點放他回去。』又問：『你認識周武帝嗎？』杜祈回答：『我曾任左武侯司法，經常在臺階下，很認識他。』閻王說：『可以帶他去看看。』有小吏引他到一個地方，門窗椽瓦都用鐵做成。在鐵窗中見到一個人非常瘦，身體呈現鐵色，戴著鐵枷鎖。杜祈見了哭著說：『大家（周武帝）為何如此痛苦？』周武帝回答：『我聽信了衛元嵩的話，毀壞了佛法，所以遭受這樣的痛苦。』杜祈問：『大家為何不引用衛元嵩（的言論）？』周武帝回答：『我正在尋找引用他的言論，然而曹司（地府官吏）到處搜求，甚至遍及三界都說找不到。如果他早上來，我晚上就能解脫。你現在如果回去告訴世間人，為衛元嵩作福，早點來救我。如果他不來，我的解脫就沒有期限了。』僕射齊公親自聽到杜祈這樣說。當初見到周武帝時，周武帝說：『為我上奏大隋天子說，過去和我一起享用倉庫里的玉帛，我滅佛法，現在遭受巨大的痛苦，可以為我做功德。』文帝因此下敕令給天下人，每人出一文錢，為他追福。
思大禪師。
【English Translation】 English version: To occupy the high seat, select the benevolent and wise to serve as administrators, and seek out the brave and resourceful to be Dharma masters. Therefore, the entire realm held no resentment towards King Zhou of Shang, and songs praising the Zhou dynasty echoed in all directions. Birds and beasts rested peacefully in their nests, and creatures of water and land were allowed to grow freely. After presenting a memorial of fifteen matters, (the presenter) was reborn with malignant sores and died. In the second year of the Jian De era (of the Northern Zhou dynasty), learned and enlightened individuals from the three teachings of Buddhism, Daoism, and Confucianism were summoned to discuss the abolition of Buddhist and Daoist laws. Dharma Master Dao'an, Dharma Master Fa Meng, and Dharma Master Zhi Xuan debated with the Yellow Turbans (Daoists) and won the argument. The Sili Daifu (Director of Retainers) Zhen Luan presented 'Xiao Dao Lun' (Treatise on Ridiculing the Dao) in three volumes and thirty-six chapters, using ridicule to refute thirty-six scriptures, thereby simultaneously abolishing Daoism. In the fifth month of the third year, the emperor issued an edict to abolish the two teachings of Buddhism and Daoism, and all Shramanas (Buddhist monks) and Daoists were returned to the laity. After five years, Emperor Xuan (of the Northern Zhou dynasty) ascended the throne and issued an edict to restore Buddhism, suppressing those monks who wore official hats like Bodhisattvas. This was during the tenth year of the Da Jian era of the Chen dynasty. In the eighth year of the Kai Huang era of the Sui dynasty, Du Qi of Jingzhao died for three days and then came back to life, saying that he had seen King Yama, who asked: 'What official did your father hold?' Du Qi replied: 'My father served as a Siming Shangshi (Master of Destinies) in the Zhou dynasty.' King Yama said: 'A mistake has been made; he should be released quickly.' He then asked: 'Do you recognize Emperor Wu of Zhou?' Du Qi replied: 'I served as a judicial officer under the Zuo Wu Hou (Left Martial Marquis), and I was often near the steps, so I know him well.' King Yama said: 'You can take him to see him.' An official led him to a place where the doors, windows, rafters, and tiles were all made of iron. Through the iron window, he saw a person who was extremely thin, with an iron-colored body, wearing iron shackles. Du Qi, upon seeing him, wept and said: 'Your Majesty (Emperor Wu), why are you suffering so much?' Emperor Wu replied: 'I believed the words of Wei Yuansong and destroyed the Buddhist Dharma, so I am suffering this pain.' Du Qi asked: 'Why doesn't Your Majesty cite Wei Yuansong (s words)?' Emperor Wu replied: 'I am seeking to cite his words, but the officials of the underworld are searching everywhere, even throughout the three realms, and say they cannot find them. If he comes in the morning, I can be liberated in the evening. If you return and tell the people of the world to make merit for Wei Yuansong, he will come to save me sooner. If he does not come, there is no end to my liberation.' The minister Qi Gong personally heard Du Qi say this. When he first saw Emperor Wu, Emperor Wu said: 'Report to the Emperor of the Great Sui that I once shared the jade and silk in the treasury with him, but I destroyed the Buddhist Dharma, and now I am suffering greatly. He can make merit for me.' Therefore, Emperor Wen issued an edict to the people of the world, each contributing one coin to seek blessings for him.
Dhyana Master Si.
生於梁天監十三年。而滅于陳大建九年。未幾後主詔智者于大極殿講仁王經(至德二)越三載。于光宅寺講法華經(禎明元)又二年。當隋開皇九年陳滅。智者為晉王廣授戒。王稱以智者之號。又六年為晉王制凈名經疏。又二年入滅。
隋開皇十九年。學士費長房者。成都人。本預緇流。周武沙汰還俗。博通今古。精究玄微。開皇譯館。即預搜揚。來召入京。從例修葺。以列代經錄散漫難收。佛法肇興年載蕪沒。乃撰開皇三寶錄一十五卷。始周莊之初。上編甲子。下錄年號。並諸代所翻經部卷目。軸別陳敘。函多條例。然而瓦石雜糅。真偽難分。得在通行。闕于甄異。錄成陳奏。下敕行之。所在流傳。最為該富。仁壽元年。阇那笈多譯妙法蓮華等經。煬帝大業二年。法師僧鳳等抗詔爭沙門致拜王者事。寢之九年。詔改天下寺院為道場。
唐高宗武德二年。詔用佛經語。正．五．九月不行死刑。禁屠殺。八年太史令傳奕附道士傳。仁均𧮂釋氏上疏十一。通請除罷之。法師法琳等著論辨之。因名辨正。明年詔毀寺觀。罷僧道為民。六月以秦王世民為皇太子。大赦復二教。八月帝遜於位。貞觀十四之秋。奕病卒。後人夢見一處。多是先亡者。乃問傳奕毀佛事。答已配越州作泥人(墮泥犁也)。
十一年。
【現代漢語翻譯】 智者大師生於梁天監十三年（公元554年）。圓寂于陳大建九年（公元577年）。不久之後，後主陳叔寶詔令智者大師在大極殿講解《仁王經》（至德二年，公元584年），過了三年，又在光宅寺講解《法華經》（禎明元年，公元587年）。又過了二年，正當隋開皇九年（公元589年）陳朝滅亡時，智者大師為晉王楊廣授戒。楊廣尊稱他為智者大師。又過了六年，智者大師為晉王撰寫《凈名經疏》。又過了二年，智者大師圓寂。
隋開皇十九年（公元599年），學士費長房，成都人，原本是出家人，北周武帝滅佛時還俗。他博通古今，精研玄妙。隋文帝開皇年間設立譯經館，費長房參與蒐集整理佛經。後來被召入京城，按照慣例進行修繕。因為歷代經錄散亂難以收集，佛教興起年代久遠而湮沒無聞，於是撰寫了《開皇三寶錄》十五卷。從周莊王時期開始，上面編排甲子紀年，下面記錄年號，並詳細陳述各朝代所翻譯的經書目錄和卷數，以及函套的條例。然而其中瓦石與美玉混雜，真偽難以分辨，只能保證通行，卻缺乏甄別。書成之後上奏朝廷，隋文帝下令頒行，在各地流傳，內容最為豐富。仁壽元年（公元601年），阇那笈多（Jñānagupta，譯經師）翻譯了《妙法蓮華經》等經典。隋煬帝大業二年（公元606年），法師僧鳳等人抗旨爭辯沙門不應向帝王跪拜之事。此事最終被擱置。大業九年（公元613年），隋煬帝下詔將天下寺院改為道場。
唐高祖武德二年（公元619年），朝廷下詔採用佛經的語言，規定正月、五月、九月不執行死刑，禁止屠殺。武德八年（公元625年），太史令傅奕依附道士，仁均等人上疏十一篇，共同請求廢除佛教。法師法琳等人著書立論進行辯駁，因此命名為《辨正論》。第二年，朝廷下詔毀壞寺廟道觀，強迫僧人和道士還俗。六月，立秦王李世民為皇太子。大赦天下，恢復佛教和道教。八月，唐高祖退位。貞觀十四年（公元640年）秋，傅奕病逝。後來有人夢見一個地方，那裡有很多死去的人，於是詢問傅奕毀壞佛事的事情。回答說已經被髮配到越州做泥人（墮入泥犁地獄）。
貞觀十一年（公元637年）。
【English Translation】 智者 (Zhìzhě, 'Great Wisdom') was born in the 13th year of the Liang Tianjian era (554 AD) and passed away in the 9th year of the Chen Dajian era (577 AD). Not long after, Emperor Chen issued an edict for Zhizhe to lecture on the Renwang Jing (仁王經, Sūtra of Humane Kings) at the Great Ultimate Hall (in the second year of the Zhìdé era, 584 AD). Three years later, he lectured on the Lotus Sūtra (法華經, Fǎhuá Jīng) at Guangzhai Temple (in the first year of the Zhenming era, 587 AD). Two years later, in the ninth year of the Sui Kaihuang era (589 AD), when the Chen dynasty was overthrown, Zhizhe conferred precepts on Prince Guang of Jin (晉王廣, Jìn Wáng Guǎng). The prince addressed him with the title 'Zhizhe'. Six years later, Zhizhe composed a commentary on the Vimalakīrti Sūtra (淨名經疏, Jìngmíng Jīng Shū) for the Prince of Jin. Two years later, he entered into Nirvana.
In the 19th year of the Sui Kaihuang era (599 AD), the scholar Fei Changfang (費長房, Fèi Chángfáng) from Chengdu, originally a monk, was forced to return to lay life during the persecution of Buddhism by Emperor Wu of the Northern Zhou dynasty. He was well-versed in both ancient and modern knowledge and deeply studied the mysteries of Xuanxue (玄學, Xuánxué). During the Kaihuang era of the Sui dynasty, when translation bureaus were established, he participated in the collection and arrangement of scriptures. He was later summoned to the capital and, following precedent, engaged in their restoration. Because the records of scriptures from previous dynasties were scattered and difficult to collect, and the years of Buddhism's rise were long ago and obscured, he compiled the Kaihuang Catalogue of the Three Jewels (開皇三寶錄, Kāihuáng Sānbǎo Lù) in fifteen volumes. Starting from the beginning of the Zhou Zhuang era, he arranged the sexagenary cycle at the top and recorded the reign titles below, along with detailed descriptions of the translated scriptures, volumes, and chapters from various dynasties, as well as the regulations for the cases. However, it contained a mixture of valuable and worthless materials, making it difficult to distinguish between the genuine and the spurious. It was useful for circulation but lacked critical evaluation. After the catalogue was completed, it was presented to the emperor, who ordered its promulgation, and it circulated widely, being the most comprehensive collection. In the first year of the Renshou era (601 AD), Jñānagupta (阇那笈多, Shénàjíduō) translated scriptures such as the Wonderful Dharma Lotus Flower Sūtra (妙法蓮華經, Miàofǎ Liánhuā Jīng). In the second year of the Daye era of Emperor Yang of Sui (606 AD), the Dharma master Sengfeng (僧鳳, Sēngfèng) and others resisted the imperial edict and argued against the requirement for śrāmaṇas (沙門, shāmén, monks) to prostrate before the emperor. The matter was shelved. In the ninth year of the Daye era (613 AD), Emperor Yang ordered that all temples in the empire be converted into Daoist centers.
In the second year of the Wude era of Emperor Gaozu of Tang (619 AD), an imperial edict was issued using Buddhist terminology, stipulating that the death penalty would not be carried out in the first, fifth, and ninth months, and that slaughtering was prohibited. In the eighth year of the Wude era (625 AD), the Grand Astrologer Fu Yi (傅奕, Fù Yì) sided with the Daoists, and Ren Jun (仁均, Rén Jūn) and others submitted eleven memorials, jointly requesting the abolition of Buddhism. The Dharma master Falin (法琳, Fǎlín) and others wrote treatises to refute them, which were named Bian Zheng Lun (辨正論, Biàn Zhèng Lùn, 'Treatise on Distinguishing the Correct'). The following year, an imperial edict was issued to destroy temples and monasteries, and monks and Daoists were forced to return to lay life. In June, Prince Shimin of Qin (秦王世民, Qín Wáng Shìmín) was made Crown Prince. A general amnesty was declared, and Buddhism and Daoism were restored. In August, Emperor Gaozu abdicated the throne. In the autumn of the fourteenth year of the Zhenguan era (640 AD), Fu Yi died of illness. Later, someone dreamed of a place where there were many deceased people and asked about Fu Yi's destruction of Buddhist affairs. The answer was that he had been sent to Yuezhou to make clay figures (having fallen into the Naraka hell).
Eleventh year of the Zhenguan era (637 AD).
制老子為皇宗。居釋氏之上。法師法琳．智實等詣闕申理。制不許。駕幸洛陽。實等復抗辭固爭。以道士非宗老子。蓋祖三張。不宜居釋氏之上。制遣宰相諭旨。實猶執不奉詔。帝怒杖實于朝堂。尋死之。詔蘇州法師道恭．常州律師專宣入對。論以更釋道名位之意。賜帛各五十段。則天改國號。復以釋氏在道教上(天授二)。
十七年。天臺太守閭丘胤遇散聖豐干。及遇寒山拾得於國清寺。
初玄奘三藏往西域取經(貞觀三)。至十九年迴歸。敕同南山律師翻譯越三載。敕有司鈔奘三藏新譯經論各九部。送九路總管。展轉流通。又十六年。而奘入滅(麟德九)。又三年而南山入滅。詔天下寺院圖形𦘕像以為標范(干封二)。
高宗初御敕天下僧尼。有犯國法者。以僧律治之。不得與民同科。中間更令到拜父母。龍翔三年。泗州僧伽大士至洛陽。咸享四年詔萬回入宮。儀鳳元年佛陀波利譯佛頂尊勝陀羅尼經。
則天垂拱三年。菩提流志三藏至。先是義凈三藏往西域求經(總章二)。至神功改元。凡二十九載迴歸。各有翻譯。聖歷二年。實叉難陀新譯華嚴經八十卷。越三載。召賢首國師法藏講之。
中宗神龍三年。詔天下童行試經。故相房融在海南筆受天竺沙門般剌蜜諦首楞嚴經。菩提流
【現代漢語翻譯】 現代漢語譯本： 尊奉老子為皇族祖先，使其地位在佛教之上。法師法琳、智實等人前往朝廷申訴理由，皇帝不予準許。皇帝駕臨洛陽，智實等人再次據理力爭，認為道教並非源於老子，而是起源於三張（張道陵、張衡、張魯），不應位於佛教之上。皇帝派遣宰相傳達旨意，智實仍然堅持不奉詔。皇帝震怒，在朝堂上杖責智實，不久智實去世。皇帝下詔蘇州法師道恭、常州律師專宣入宮對質，討論更改釋道名位之事，並賜予每人絲綢五十段。武則天更改國號后，又將佛教置於道教之上（天授二年）。 十七年，天臺太守閭丘胤遇到了散聖豐干（不知來歷的聖人），並在國清寺遇到了寒山、拾得（兩位隱士）。 起初，玄奘三藏（唐代著名僧人）前往西域取經（貞觀三年），至貞觀十九年迴歸。皇帝敕令其與南山律師（道宣律師）共同翻譯佛經，歷時三年多。皇帝敕令有關部門抄寫玄奘三藏新譯的經論各九部，送往九路總管，輾轉流通。又過了十六年，玄奘圓寂（麟德九年）。又過了三年，南山律師圓寂。皇帝下詔天下寺院繪製玄奘和道宣的畫像，作為僧人的行爲規範（干封二年）。 高宗最初下令，天下僧尼如有違反國家法律者，按照僧侶的戒律進行懲治，不得與普通百姓同罪論處。中間又命令僧尼要拜見父母。龍翔三年，泗州僧伽大士（唐代高僧）來到洛陽。咸亨四年，皇帝下詔萬回（傳說中的人物）入宮。儀鳳元年，佛陀波利（僧人）翻譯了《佛頂尊勝陀羅尼經》。 武則天垂拱三年，菩提流志三藏（僧人）到達。此前，義凈三藏（僧人）前往西域求取佛經（總章二年），至神功改元（武則天改年號）迴歸，共歷時二十九年。他們各自都有翻譯佛經。聖歷二年，實叉難陀（僧人）新翻譯了《華嚴經》八十卷。過了三年多，召見賢首國師法藏（僧人）講解此經。 中宗神龍三年，下詔天下童行（未成年僧人）參加試經。前宰相房融在海南記錄來自天竺的沙門般剌蜜諦（僧人）口述的《首楞嚴經》。菩提流志（僧人）
【English Translation】 English version: Revered Lao Tzu as the ancestor of the imperial family, placing him above Buddhism. The Dharma masters Fa Lin and Zhi Shi, among others, went to the court to present their arguments, but the emperor did not permit it. The emperor went to Luoyang, and Zhi Shi and others again argued strongly, believing that Taoism did not originate from Lao Tzu but from the Three Zhangs (Zhang Daoling, Zhang Heng, and Zhang Lu), and should not be above Buddhism. The emperor sent the prime minister to convey his decree, but Zhi Shi still insisted on not obeying. The emperor was furious and had Zhi Shi beaten with a staff in the court, and he died soon after. The emperor issued an edict summoning Dharma master Dao Gong of Suzhou and Vinaya master Zhuan Xuan of Changzhou to the palace to discuss the matter of changing the positions of Buddhism and Taoism, and bestowed upon each of them fifty bolts of silk. After Wu Zetian changed the name of the country, she again placed Buddhism above Taoism (Tianshou 2nd year). In the 17th year, the prefect of Tiantai, Luqiu Yin, encountered the wandering sage Fenggan (a saint of unknown origin), and encountered Hanshan and Shide (two hermits) at Guoqing Temple. Initially, the Tripitaka master Xuanzang (a famous monk of the Tang Dynasty) went to the Western Regions to obtain scriptures (Zhenguan 3rd year), and returned in the 19th year of Zhenguan. The emperor ordered him and the Vinaya master Nanshan (Lawyer Daoxuan) to jointly translate the Buddhist scriptures, which took more than three years. The emperor ordered the relevant departments to copy nine copies each of the newly translated scriptures and treatises by Tripitaka master Xuanzang and send them to the chief administrators of the nine routes for circulation. Sixteen years later, Xuanzang passed away (Linde 9th year). Three years later, Vinaya master Nanshan passed away. The emperor issued an edict ordering all temples in the country to paint portraits of Xuanzang and Daoxuan as models for monks (Qianfeng 2nd year). At the beginning of Gaozong's reign, he issued an edict that if any monks or nuns in the country violated the national laws, they should be punished according to the precepts of the Sangha and should not be judged in the same way as ordinary people. In the middle of his reign, he ordered monks and nuns to pay respects to their parents. In the 3rd year of Longshuo, the great monk Sengqie of Sizhou (a prominent monk of the Tang Dynasty) came to Luoyang. In the 4th year of Xianheng, the emperor issued an edict summoning Wanhui (a legendary figure) to the palace. In the 1st year of Yifeng, Buddhapali (a monk) translated the 'Uṣṇīṣa Vijaya Dhāraṇī Sūtra'. In the 3rd year of Chuigong during Wu Zetian's reign, the Tripitaka master Bodhiruci (a monk) arrived. Prior to this, the Tripitaka master Yijing (a monk) went to the Western Regions to seek Buddhist scriptures (Zongzhang 2nd year), and returned in the year of Shenggong (when Wu Zetian changed the reign title), after a total of twenty-nine years. They each translated Buddhist scriptures. In the 2nd year of Shengli, Śikṣānanda (a monk) newly translated the eighty volumes of the 'Avataṃsaka Sūtra'. More than three years later, he summoned the national teacher Xianshou Fazang (a monk) to explain this sutra. In the 3rd year of Shenlong during Zhongzong's reign, an edict was issued ordering all young novices (unordained young monks) to participate in scripture examinations. The former prime minister Fang Rong recorded the 'Śūraṅgama Sūtra' dictated by the śrāmaṇa Paramiti (a monk) from India in Hainan. Bodhiruci (a monk)
志譯大寶積經。景龍元年制七聖忌辰。設齋行香。睿宗景雲二年。制妃主建功德院。玄宗開元二年。制京城僧道午後不許出街。及僧道盡禮致拜父母。十七年詔天下啟建皇帝誕節。謂之天長節。
開元之三。一行禪師赴詔。四年無畏三藏至。七年金剛智三藏至。八年不空三藏至。十二年無畏譯毗盧遮那經。密教一宗於斯為盛。天寶元年壬子歲。西蕃．大石．康居五國來寇。安西奏請。發兵解圍。計一萬里。累月方到。近臣奏且召不空三藏入內持誦。不空至。始誦仁王護國密語二七遍。帝忽見神人可五百員。帶甲荷戈。現於殿庭。帝問不空。不空對曰。此毗沙門第二子獨健。領兵副陛下。意往救安西。故來辭耳。請設食發遣。其年四月。安西奏云。二月十一日。城北黑雲中見有人。長可丈餘。皆被金甲。空中鼓角大鳴。聲震三百餘里。地動山傾。帳幕聞有金鼠嚙龂弓弦。五國即時奔潰。斯須見天王。見形謹圖樣。隨表進呈。仍誦咒日也。因敕諸道節鎮所在州府。于城西北隅各置天王形像。部從供養。至於佛寺。亦敕別院安置。今仍遵焉。又駕頭床子者。盛經七寶案也。其制以雜環。珍間填成之。款其足高。其緣所置之經。即仁王護國也。所覆之巾即上深紅羅也。使中官謹愿者馬上平持舒徐而啟行。望乘輿可百步以
【現代漢語翻譯】 現代漢語譯本：志譯《大寶積經》。景龍元年，為紀念七聖忌辰，朝廷設定齋會，舉行行香儀式。睿宗景雲二年，下令妃嬪和公主建造功德院。玄宗開元二年，規定京城僧侶和道士午後不得上街，並要求僧侶和道士以禮對待父母。開元十七年，下詔天下各地為慶祝皇帝誕辰而舉行活動，稱之為天長節。
開元三年，一行禪師應詔入宮。開元四年，無畏三藏抵達。開元七年，金剛智三藏抵達。開元八年，不空三藏抵達。開元十二年，無畏翻譯了《毗盧遮那經》。密教一宗從此開始興盛。天寶元年壬子年，西蕃、大石、康居等五國來犯。安西告急，請求發兵解圍，路途長達一萬里，耗時數月才到達。近臣上奏，建議召不空三藏入宮持誦經咒。不空入宮后，開始誦唸《仁王護國般若經》的密語二七遍。皇帝忽然看見約五百名神人，身披盔甲，手持兵器，顯現在宮殿庭院中。皇帝詢問不空，不空回答說：『這是毗沙門天王的第二個兒子獨健，率領軍隊協助陛下，準備前往救援安西，所以前來辭行。』請求設定齋飯供養他們，然後讓他們出發。當年四月，安西上奏說：『二月十一日，在城北的黑雲中看見有人，身高約一丈多，都身披金甲。空中鼓角齊鳴，聲音震動三百餘里，地動山搖。軍帳中聽到有金色的老鼠在啃咬弓弦。五國隨即潰敗。』並繪製了天王顯現的影象，隨同奏表一起呈上，還誦唸了咒語。
因此，皇帝下令各道節度使和州府，在城西北角各自設定天王形象，供養部眾。至於佛寺，也下令在別院安置天王像。至今仍然遵循這一做法。另外，駕頭床子，是盛放經書的七寶案。它的製作是用各種環和珍寶鑲嵌而成，抬高床子的腳，床子邊緣放置的經書，就是《仁王護國般若經》。覆蓋在經書上的巾是深紅色的羅。派遣謹慎恭敬的宦官騎馬平穩地捧著它，緩緩地前進，距離皇帝的御駕大約一百步左右。
【English Translation】 English version: Zhi translated the Mahāratnakūṭa Sūtra (大寶積經). In the first year of Jinglong (景龍), a vegetarian feast and incense offering ceremony were held to commemorate the death anniversaries of the Seven Sages. In the second year of Jingyun (景雲) during Emperor Ruizong's (睿宗) reign, an imperial decree was issued for the consorts and princesses to build merit-making monasteries. In the second year of Kaiyuan (開元) during Emperor Xuanzong's (玄宗) reign, it was decreed that monks and Taoists in the capital city were not allowed to go out on the streets after noon, and that monks and Taoists should respectfully bow to their parents. In the seventeenth year of Kaiyuan, an imperial edict was issued throughout the country to celebrate the emperor's birthday, which was called the Tianchang Festival (天長節).
In the third year of Kaiyuan, the Chan master Yi Xing (一行禪師) went to the capital upon imperial order. In the fourth year of Kaiyuan, the Tripitaka master Śubhakarasiṃha (無畏三藏) arrived. In the seventh year of Kaiyuan, the Tripitaka master Vajrabodhi (金剛智三藏) arrived. In the eighth year of Kaiyuan, the Tripitaka master Amoghavajra (不空三藏) arrived. In the twelfth year of Kaiyuan, Śubhakarasiṃha translated the Mahāvairocana Tantra (毗盧遮那經). The Esoteric School (密教) flourished from then on. In the first year of Tianbao (天寶), the renzi year, the five kingdoms of Xifan (西蕃), Dashi (大石), Kangju (康居), etc., invaded. Anxi (安西) urgently requested reinforcements. Sending troops to relieve the siege involved a journey of ten thousand li and took months to arrive. Close officials suggested summoning the Tripitaka master Amoghavajra to the palace to recite mantras. After Amoghavajra arrived, he began reciting the secret mantras of the Benevolent Kings Sutra (Renwang Huguo Bore Jing, 仁王護國般若經) twenty-seven times. The emperor suddenly saw about five hundred divine beings, wearing armor and carrying weapons, appearing in the palace courtyard. The emperor asked Amoghavajra, who replied, 'This is Dujian (獨健), the second son of the deva Vaiśravaṇa (毗沙門), leading troops to assist Your Majesty and preparing to rescue Anxi, so he has come to bid farewell.' He requested that a vegetarian meal be prepared for them before they departed. In the fourth month of that year, Anxi reported, 'On the eleventh day of the second month, people were seen in the black clouds north of the city, each about ten feet tall, all wearing golden armor. Drums and horns sounded in the air, the sound shaking over three hundred li, the earth shook and the mountains swayed. In the military tents, golden mice were heard gnawing at the bowstrings. The five kingdoms immediately collapsed.' They also drew an image of the deva appearing and presented it with the memorial, along with the recitation of mantras.
Therefore, the emperor ordered the regional military commissioners and prefectures in various circuits to each set up an image of the deva in the northwest corner of the city, with attendants for offerings. As for the Buddhist temples, he also ordered that the deva's image be placed in a separate courtyard. This practice is still followed today. Furthermore, the jiatou chuangzi (駕頭床子), is a seven-jeweled table for holding scriptures. It is made by inlaying various rings and precious stones. The legs of the table are raised, and the scripture placed on the edge of the table is the Benevolent Kings Sutra. The cloth covering the scripture is a deep red silk. A cautious and respectful eunuch is sent to hold it steadily on horseback, proceeding slowly, about a hundred paces away from the emperor's carriage.
為前導。類辟惡車。僧史略據唐紀云。永泰中。羌胡寇邊。京城戒嚴。又因星變。內出仁王經兩卷。輿付資聖．西明二佛寺。開百座仁王道場。謂法筵。時帝親臨御壇。儀中合用寶案置經引駕。因而不廢。況不空重譯本云。骨經寶案。若王行時。常導其前。所在住處。作七寶帳。置經供養。如事父母。如事帝釋。令千里內。七難不起。不空既咒。感天王解安西圍。又祈禱多驗。於時可以請依經置案。以象前驅。時秘其事。故史氏莫知而輿服志之缺載也。
先是。則天延載。初敕天下僧尼𨽻祠部。開元(二十五)又制僧尼𨽻祠部撿挍。天寶五又制僧尼祠部給牒。至肅宗至德二載。以安史連禍。軍興乏用。制僧尼祠部鬻牒。自時厥後。文宗太和制僧尼造帳入籍。宋世宗又令歲造僧帳。嵩明教尊僧籍僧之文。蓋有激而云也。世尊有來。非我所制。余方為清凈者。不得不行。得非佛眼懸鑒。當順正法乎。
乾元二年。賜南陽慧忠入內。賜國師號。代宗永泰元年。詔天下官司無得棰辱僧尼。大曆二年。制許大臣建功德院。又因律師乘如表請。亡僧衣物。乞歸眾僧。制可。六年。敕京城僧尼臨壇。大德各置十人以為常式。十四年。詔兩京十四律師。詳定新舊律。條列持犯。順行天下。憲宗元和二年。製法師端甫為僧錄
【現代漢語翻譯】 現代漢語譯本：作為前導，類似於辟邪的車子。《僧史略》根據《唐紀》記載，永泰年間，羌胡侵擾邊境，京城震動。又因為星象變化，宮中拿出《仁王經》兩卷，送到資聖寺、西明寺兩個佛寺，開設百座仁王道場，稱為法筵。當時皇帝親自臨御法壇，儀式中應該用寶案放置經書引導皇帝。因此這個做法沒有廢止。更何況不空重新翻譯的版本說，骨經寶案，如果國王出行時，常常在前面引導。所在住處，製作七寶帳，放置經書供養，如同侍奉父母，如同侍奉帝釋天，使千里之內，七種災難不起。不空通過咒語，感動天王解除了安西的包圍，又祈禱多次應驗。當時可以請求依照經書設定寶案，用來象徵前驅。當時保守秘密，所以史官不知道這件事，因此《輿服志》中沒有記載。
在此之前，則天延載年間，最初下令天下僧尼隸屬於祠部。開元年間，又制定僧尼隸屬於祠部檢校。天寶五年，又制定僧尼祠部給牒。到肅宗至德二年，因為安史之亂連年發生，軍費開支不足，制定僧尼祠部賣牒。從那時以後，文宗太和年間制定僧尼造帳入籍。宋世宗又命令每年造僧帳。嵩明教尊僧籍僧的文章，大概是有感而發。世尊有來，非我所制，其餘方便為清凈者，不得不行。難道不是佛眼懸鑒，應當順應正法嗎？
乾元二年，賜南陽慧忠入內，賜國師的稱號。代宗永泰元年，詔令天下官司不得鞭打侮辱僧尼。大曆二年，允許大臣建造功德院。又因為律師乘如上表請求，去世僧人的衣物，請求歸還給眾僧，皇帝批準。大曆六年，敕令京城僧尼臨壇，大德各設定十人作為常例。大曆十四年，詔令兩京十四位律師，詳細審定新舊律，條列持犯，在天下推行。憲宗元和二年，制定法師端甫為僧錄。
【English Translation】 English version: As a precursor, similar to a vehicle for warding off evil. The 'Seng Shi Lue' (A Brief History of the Sangha), based on the 'Tang Ji' (Annals of the Tang Dynasty), states that during the Yongtai period, the Qiang and Hu tribes invaded the borders, causing unrest in the capital. Furthermore, due to astrological changes, two volumes of the 'Ren Wang Jing' (Sutra of Humane Kings) were brought out from the palace and sent to the Zisheng Temple and Ximing Temple, where a hundred Ren Wang Dharma assemblies, known as Dharma banquets, were established. At that time, the emperor personally attended the Dharma platform, and during the ceremony, a precious table should have been used to place the sutra to guide the emperor. Therefore, this practice was not abolished. Moreover, the version re-translated by Bukong (Amoghavajra) states that the bone sutra precious table often leads the way when the king travels. Wherever he resides, a seven-jeweled tent is made, and the sutra is placed for offering, as if serving parents, as if serving Sakra (帝釋, the lord of devas), so that within a thousand miles, the seven disasters do not arise. Bukong, through mantras, moved the heavenly king to lift the siege of Anxi, and his prayers were often answered. At that time, it was possible to request that a precious table be set up according to the sutra, to symbolize the vanguard. At that time, the matter was kept secret, so the historians did not know about it, and therefore it was not recorded in the 'Yu Fu Zhi' (Treatise on Carriages and Clothing).
Prior to this, during the Yanzai period of Empress Zetian, an edict was first issued that all monks and nuns in the country were under the jurisdiction of the Ministry of Rites (祠部, Cibu). During the Kaiyuan period, it was further stipulated that monks and nuns were under the inspection of the Ministry of Rites. In the fifth year of Tianbao, it was further stipulated that the Ministry of Rites would issue certificates (牒, die) to monks and nuns. By the second year of Zhide during Emperor Suzong's reign, due to the continuous disasters of the An Lushan Rebellion and insufficient military expenditure, it was stipulated that the Ministry of Rites would sell certificates to monks and nuns. From then on, during the Taihe period of Emperor Wenzong, it was stipulated that monks and nuns should register their huts. Emperor Shizong of the Song Dynasty also ordered the annual creation of monk registers. The article by Venerable Sengji of Song Mingjiao was probably written out of indignation. The World-Honored One has come, not what I have made, the rest of the convenience for the pure, have to do. Isn't it the Buddha's eye hanging Jian, should follow the right Dharma?
In the second year of Qianyuan, Nanyang Huizhong was granted entry into the palace and given the title of National Teacher (國師, Guoshi). In the first year of Yongtai during Emperor Daizong's reign, an edict was issued that officials throughout the country should not whip or humiliate monks and nuns. In the second year of Dali, ministers were allowed to build merit-making monasteries. Furthermore, because the Vinaya Master Chengru submitted a memorial requesting that the belongings of deceased monks be returned to the Sangha, the emperor approved it. In the sixth year of Dali, an imperial order was issued for monks and nuns in the capital to attend the Dharma platform, with ten virtuous monks (大德, Dade) each as a regular practice. In the fourteenth year of Dali, an edict was issued to fourteen Vinaya Masters in the two capitals to examine the new and old Vinaya in detail, list the precepts and violations, and promote them throughout the country. In the second year of Yuanhe during Emperor Xianzong's reign, the Dharma Master Duanfu was appointed as the Sangha Registrar (僧錄, Senglu).
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初梁慧皎撰高僧傳而宣律師繼之。于唐循名紀實。則盛德大業不泯沒於後世。見賢思齊。使方來者不墮于流俗。如斯而已。德宗之末。乃有金陵沙門慧炬撰寶林傳。誇大其宗。至與僧傳所紀如皁白冰炭之不相入。迨及我宋吳僧道原。進傳燈錄于景德之初。李遵勖集廣燈錄于天聖之七。惟白禪師集續燈錄于建中靖國。後有所謂普燈者。有所謂聯燈者。而皆以寶林為口實。故鎧庵論之曰。寶林說詭。非特達磨．慧可事蹟與僧傳不同。其最虛誕無稽而流俗至今。猶以為然者。七佛說偈。世尊拈華是也。且七佛緣起前之三者。乃空劫之前。已入滅度之佛也。后之四者。乃賢劫千佛最初出現之佛也。經所引者。蓋明釋迦行因。經涉前後七佛。亦長壽天皆所曾見故也。所經劫波。前後隔遠。豈有遞相說偈付法之事。縱若有之。未審吾佛何處舉似梵僧。何年譯至此土耶。又據涅槃經。佛以聲召眾。雙林高會。迦葉為定所持。阿難為魔所罥。以故二士不來。世尊將入涅槃。乃云。我宣正法眼藏。分付摩訶迦葉。良以迦葉。頭陀第一。能為四眾而作依止。可以匡持法藏故也。茲其所以為付法初祖。豈約臨涅槃時。一時契悟與不契悟耶。彼寶林傳乃以拈華笑悟為迦葉最初傳法。有一人傳虛之後。或拈。或頌。便為口實。且如來在
【現代漢語翻譯】 現代漢語譯本：
最初是梁慧皎撰寫了《高僧傳》，後來宣律師繼承了他的工作。在唐朝時期，他們按照名實相符的原則進行記錄，使得那些具有崇高品德和偉大事業的人不會在後世被埋沒。看到賢能的人就想著向他學習，使後來的人不至於墮入流俗。僅此而已。
到了德宗末年，有金陵的沙門慧炬撰寫了《寶林傳》，誇大他的宗派，甚至與《高僧傳》所記載的內容格格不入，就像皂色和白色、冰和炭一樣不能相容。等到宋朝的吳僧道原，在景德初年向朝廷進獻了《傳燈錄》，李遵勖在天聖七年編輯了《廣燈錄》。只有白禪師編輯了《續燈錄》于建中靖國年間。後來有所謂的《普燈錄》，有所謂的《聯燈錄》，但都以《寶林傳》為依據。所以鎧庵評論說，《寶林傳》的說法很荒謬，不僅僅是達磨（Bodhidharma，禪宗初祖）和慧可（Huike，禪宗二祖）的事蹟與《高僧傳》不同，其中最虛假荒誕而且流俗至今還認為是真的，就是七佛說偈（Seven Buddhas reciting verses）和世尊拈華（The World-Honored One picking up a flower）。而且七佛緣起中的前三位佛，乃是空劫（Cosmic eon of emptiness）之前的佛，已經入滅度（Parinirvana）了。后四位佛，乃是賢劫（Auspicious eon）千佛中最初出現的佛。經典所引用的，是爲了說明釋迦（Sakyamuni，釋迦牟尼佛）行因（Cause of action），經歷過前後七佛，也都被長壽天（Heaven of longevity）所見過。所經歷的劫波（Kalpa，不可思議的長時段），前後相隔遙遠，怎麼會有遞相說偈付法的事情呢？縱然有這樣的事，不知道我們的佛在何處向梵僧（Brahmin monk）展示過，又在何年翻譯到這裡呢？
又根據《涅槃經》（Nirvana Sutra），佛用聲音召集大眾，在雙林（Twin Sala Trees）舉行盛大的集會，迦葉（Mahakasyapa，摩訶迦葉）被禪定所控制，阿難（Ananda，阿難陀）被魔所纏繞，因此這二位沒有來。世尊將要進入涅槃（Nirvana）時，就說：『我宣揚正法眼藏（Eye Treasury of the True Dharma），交付給摩訶迦葉（Mahakasyapa）。』這是因為迦葉（Mahakasyapa）是頭陀（Ascetic practices）第一，能夠為四眾（Four kinds of disciples）作依止（Reliance），可以匡扶保持法藏（Dharma Treasury）的緣故。這就是他成為付法初祖（First Patriarch of Dharma Transmission）的原因。難道是臨近涅槃時，一時契悟與不契悟嗎？那部《寶林傳》竟然以拈華笑悟（Picking up a flower and smiling）作為迦葉（Mahakasyapa）最初傳法的事蹟。有一個人傳虛假的資訊之後，或者拈花，或者頌揚，就作為依據。而且如來（Tathagata，佛如來）在
【English Translation】 English version:
Initially, it was Liang Hui-jiao who compiled the 'Biographies of Eminent Monks,' and later, Lawyer Xuan continued his work. During the Tang Dynasty, they recorded events based on the principle of matching names with reality, ensuring that those with noble virtues and great achievements would not be buried in later generations. Seeing virtuous individuals, one would think of learning from them, preventing those who came later from falling into vulgarity. That's all.
Towards the end of the Dezong era, the Shramana Hui-ju of Jinling compiled the 'Baolin Zhuan' (寶林傳, Baolin Record), exaggerating his sect to the point where it was incompatible with the content recorded in the 'Biographies of Eminent Monks,' like black and white, ice and charcoal. When the Wu monk Daoyuan of the Song Dynasty presented the 'Chuandeng Lu' (傳燈錄, Transmission of the Lamp) to the court at the beginning of the Jingde era, and Li Zunxu compiled the 'Guangdeng Lu' (廣燈錄, Extensive Record of the Lamp) in the seventh year of the Tiansheng era. Only Chan Master Bai compiled the 'Xudeng Lu' (續燈錄, Continued Record of the Lamp) during the Jianzhong Jingguo era. Later, there were so-called 'Pudeng Lu' (普燈錄, Universal Record of the Lamp) and 'Liandeng Lu' (聯燈錄, Linked Record of the Lamp), but all were based on the 'Baolin Zhuan.' Therefore, Kai'an commented that the 'Baolin Zhuan' was absurd. Not only were the deeds of Bodhidharma (達磨, Zen's First Patriarch) and Huike (慧可, Zen's Second Patriarch) different from the 'Biographies of Eminent Monks,' but the most false and absurd thing that people still believe to this day is the Seven Buddhas reciting verses (七佛說偈) and the World-Honored One picking up a flower (世尊拈華). Moreover, the first three Buddhas in the origin of the Seven Buddhas were Buddhas before the cosmic eon of emptiness (空劫), who had already entered Parinirvana (滅度). The latter four Buddhas were the first Buddhas to appear among the thousand Buddhas of the auspicious eon (賢劫). What the scriptures cite is to explain that Sakyamuni's (釋迦, Sakyamuni Buddha) cause of action (行因) involved the Seven Buddhas before and after, and was also seen by the Heaven of Longevity (長壽天). The kalpas (劫波, Inconceivably long periods of time) experienced were far apart, so how could there be a matter of reciting verses and transmitting the Dharma to each other? Even if there were such a thing, I don't know where our Buddha showed it to the Brahmin monk (梵僧), or in what year it was translated here?
Furthermore, according to the 'Nirvana Sutra' (涅槃經), the Buddha summoned the masses with his voice, and a grand gathering was held in the Twin Sala Trees (雙林), but Mahakasyapa (迦葉, Mahakasyapa) was controlled by meditation, and Ananda (阿難, Ananda) was entangled by demons, so these two did not come. When the World-Honored One was about to enter Nirvana (涅槃), he said, 'I proclaim the Eye Treasury of the True Dharma (正法眼藏) and entrust it to Mahakasyapa (摩訶迦葉).' This is because Mahakasyapa (迦葉) is the foremost in ascetic practices (頭陀), able to be a reliance (依止) for the four kinds of disciples (四眾), and can uphold and maintain the Dharma Treasury (法藏). This is why he became the First Patriarch of Dharma Transmission (付法初祖). Is it just a matter of sudden enlightenment or non-enlightenment near Nirvana? That 'Baolin Zhuan' actually uses the picking up a flower and smiling (拈華笑悟) as the story of Mahakasyapa's (迦葉) initial Dharma transmission. After someone spread false information, picking up a flower or praising it becomes the basis. Moreover, the Tathagata (如來, Buddha Tathagata) in
世大小眾中。契悟不少。無非傳佛心宗。何獨迦葉而已。殊不知迦葉自於法華了此大事。豈待涅槃會上重新微笑而受法耶。然名公鉅卿如楊內翰．黃侍讀。皆為其所惑。一則傳燈作序。一則廬阜書石。東坡有言太史公云。蓋公言。黃老賈誼．晁錯明申韓錯不足道也。而誼亦為之。乃知邪說移人。雖豪傑之士有所不免。況眾人乎。二公之謂矣。
元和九年。百丈懷海禪師始立天下禪林規式。謂之清規。議者恨其不遵佛制。猶禮樂征伐。自諸侯出。是歲百丈卒。
元和十四年。詔迎鳳翔法門寺佛骨入內供養。侍郎韓愈上疏詆斥。貶于潮州。同時有柳子厚者。愈之所敬畏也。深明內教。廣贊臺崖。審思篤信。明辨力行。當永州龍興寺凈土堂之成也。雖經始再造于李．馮二刺史。而周延四阿。環以廊廡。公實為之繢二大士侍佛之像。繒蓋．幡幢。種種嚴好。書十疑論於牆宇。而旦明告夫人曰。此天臺顗大師之所弘宣。而求無生之生者之舟筏也。以詔當世。以訓方來。則記文存焉。又于無姓碑曰。佛道逾遠。異端競起。唯天臺大師為得其說。生物流動。趣向混亂。唯極樂正路。為得其歸。其見之明。其辭之確。世未有如子厚之至者也。初柳人信祥而易殺。傲化而面仁病。且憂則聚師正用雞卜。始則殺小牲。不可則殺
中牲。又不可則殺大牲。殺而又不可則訣親戚。飾死事曰。神不置我已矣。因不食弊面死。以故戶易耗。田易荒。而畜字不孳。公始至。逐祥于隱遠而取其地。其傍有小僧室。辟之廣大。逵達橫街。北屬之江。告于大府。取大云寺故名。作大門以字揭之。立東西序。崇佛室為學者居。會其徒而委之食。使擊磬鼓鐘以嚴其道。而傳其言。而人始去鬼息殺。而務趍于仁愛。公之力行有如此者。且憂切弱喪。弘闡誠實。使怙終娑婆者有所懲而進趣。清泰者有所慕。則東海若一篇(見本集)。我元祐中。東坡書以遣凈住院僧。從本使刻而置之無量壽佛堂。蜀僧曇橘州䟦焉。
文宗開成二年。制皇帝誕節。禁屠宰。武宗會昌四年正月。署趙歸真道門教授先生。制罷聖節斷屠。嫌其出自釋典。帝素不喜釋。歸真等乘間切詆。宰相李德裕助之。五年四月敕祠部撿挍天下寺院蘭若。凡四萬四千六百餘所。僧尼凡二十六萬五百人。七月詔毀寺院。罷僧尼為民。銅像等委鹽鐵使鑄錢。鐵像等鑄為農具。金銀像等銷付度支衣冠土庶之家。所有金銀像等限一月納官。違者如法處分。凡兩京及諸路上郡各存一寺。六年三月帝服金丹。熱躁發狂旬日不能言而崩。大臣迎皇叔光王立之。是為宣宗。改元大中。五月赦書於左右兩街。各添置佛寺八
【現代漢語翻譯】 現代漢語譯本 中牲（中等大小的祭祀牲畜）。又不可則殺大牲（如果中牲也不行，就殺大型牲畜）。殺了大型牲畜還不行，那就訣別親戚。粉飾喪事說：『神不讓我活了啊。』於是絕食而死。因此，家戶容易破敗，田地容易荒蕪，家畜難以繁殖。您剛來的時候，把祥趕到偏遠的地方，佔據了那塊地。旁邊有個小僧房，您把它擴建得寬大，道路四通八達，北邊連線到江邊。您稟告給地方政府，取名大云寺（Dayun Temple），沿用舊名。建造大門，用文字題寫寺名。設立東西配殿，把佛堂改建成學者的住所。召集僧人，供給他們食物。讓他們敲擊磬、撞擊鐘，以嚴肅他們的修行。傳播佛法。人們開始遠離鬼神，停止殺戮，努力趨向仁愛。您的努力實踐就是這樣。而且您還深切地哀悼夭折的生命，弘揚誠實。使那些執迷於娑婆世界（Saha World）的人有所警醒而奮發向上，使那些清心寡慾的人有所仰慕。就像東海若一篇（見本集）。元祐年間，蘇軾書寫這篇文章，派凈住院的僧人送去，從本地派人刻印，放置在無量壽佛堂（Amitabha Hall）。蜀地的僧人曇橘州題跋。
文宗開成二年，皇帝生日，下令禁止屠宰。武宗會昌四年正月，任命趙歸真為道門教授先生。下令停止聖節的慶祝，禁止屠宰，因為皇帝認為這出自佛教的典籍。皇帝一向不喜歡佛教，趙歸真等人趁機極力詆譭佛教。宰相李德裕也幫助他們。五年四月，敕令祠部檢查天下寺院蘭若（Aranya，寂靜處），共有四萬四千六百多所，僧尼共有二十六萬五百人。七月，下詔摧毀寺院，僧尼還俗為民。銅像等交給鹽鐵使鑄錢，鐵像等鑄造為農具，金銀像等熔化后交給戶部，分給士庶之家。所有的金銀像等限一個月內上交官府，違者依法處置。凡是兩京和各路上郡，各保留一座寺院。六年三月，皇帝服用金丹，燥熱發狂，十幾天不能說話而駕崩。大臣們迎立皇叔光王為帝，是為宣宗。改年號為大中。五月，下赦書，在左右兩街，各增設佛寺八所。
【English Translation】 English version 'Middle victim' (medium-sized sacrificial animal). If that's not acceptable, then slaughter a 'large victim' (large sacrificial animal). If slaughtering a large victim is still not acceptable, then bid farewell to relatives. Adorning the funeral arrangements, it was said, 'The gods will not let me live.' Consequently, he died by abstaining from food. Therefore, households easily declined, fields easily became barren, and livestock did not reproduce. When you first arrived, you drove away the 'auspicious' (祥) to a remote place and took its land. Beside it was a small monk's cell, which you expanded greatly, with roads leading in all directions, connecting to the river in the north. You reported to the local government and took the old name of Dayun Temple (大云寺, Great Cloud Temple). You built a large gate and inscribed the name on it. You established east and west wings, and converted the Buddha hall into a residence for scholars. You gathered the monks and provided them with food. You had them strike the chimes and ring the bells to solemnize their practice and propagate the Dharma. People began to turn away from ghosts and spirits, ceased killing, and strived towards benevolence and love. Your diligent practice was like this. Moreover, you deeply mourned the premature deaths and promoted sincerity and honesty, so that those who were attached to the Saha World (娑婆世界) would be awakened and strive forward, and those who were pure and desireless would be inspired. Like the 'Dong Hai Ruo' chapter (東海若, see this collection). During the Yuanyou period, Su Shi wrote this article and sent it through a monk from Jingzhu Monastery, who had it engraved locally and placed in the Amitabha Hall (無量壽佛堂, Hall of Immeasurable Life Buddha). The Shu monk Tan Jizhou added a postscript.
In the second year of the Kaicheng era of Emperor Wenzong, an edict was issued to prohibit slaughtering on the emperor's birthday. In the first month of the fourth year of the Huichang era of Emperor Wuzong, Zhao Guizhen was appointed as a professor of the Daoist school. An edict was issued to cease the celebration of the emperor's birthday and prohibit slaughtering, because the emperor believed that this originated from Buddhist scriptures. The emperor had always disliked Buddhism, and Zhao Guizhen and others took the opportunity to vehemently criticize it. The Chancellor Li Deyu also assisted them. In the fourth month of the fifth year, an imperial edict ordered the Ministry of Rites to inspect all the monasteries and Aranyas (蘭若, quiet places) in the realm, totaling more than 44,600, with more than 260,500 monks and nuns. In the seventh month, an edict was issued to destroy the monasteries and force the monks and nuns to return to lay life. The bronze statues were handed over to the Salt and Iron Commissioner to be cast into coins, the iron statues were cast into agricultural tools, and the gold and silver statues were melted down and handed over to the Ministry of Revenue to be distributed to the families of scholars and commoners. All gold and silver statues were to be handed over to the government within one month, and those who violated the law would be punished accordingly. In both capitals and all superior prefectures along the routes, one monastery was to be preserved. In the third month of the sixth year, the emperor took golden elixir, became feverish and delirious, and died after being unable to speak for ten days. The ministers welcomed the emperor's uncle, Prince Guang, to ascend the throne, who became Emperor Xuanzong. The era name was changed to Dazhong. In the fifth month, an amnesty was issued, and eight Buddhist temples were added to each of the left and right streets.
所。遂誅道士劉玄靖等十二人。捕趙歸真．鄧元起等二十四人。皆以蠱惑先帝。並集朝堂誅之。仍敕。會昌季年並省寺宇。雖云異方之教。無損為理之源。中國之人。久行其道。𨤲革過當。事體未弘。其天下州府靈山勝境應會昌五年所廢寺宇。如有宿舊名僧復能修創。一任住持。所由不得禁止。時史議之曰。徒見蕭衍．姚興之謬學。不悟秦皇．漢武之非求。遂惑左道之方。偏斥異方之說。況天竺西來之教。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。安可一朝隳殘燔棄。結怨于膜拜之流。犯怒於鄙夫之口。哲王之舉。不駭物情。前代存而勿論。實為中道矣。七月詔列李德裕罪惡。流潮州。再貶崖州而卒。五年敕天下州縣國忌行香。
朱梁開平三年。制聖節。百官入寺行香祝壽。周太祖廣順三年。敕臣僚遇誕節。集於寺觀。起置道場。世宗顯德二年詔。並省天下無額寺院。及歲造僧帳。
國朝太祖皇帝。乾德元年進士李藹坐誹謗佛經。特旨決配沙門島。太宗皇帝太平興國三年。吳越錢忠懿王納土薦贊寧僧統。令其奉真身舍利寶塔入朝。越六載。詔寧修大宋高僧傳。久之又詔充史館編修。四年天息災三藏譯寶王等經。八年詔普度天下童行。淳化三年。制宰臣已下。國忌行香。真宗皇帝景
【現代漢語翻譯】 現代漢語譯本：於是處死了道士劉玄靖等十二人，逮捕了趙歸真、鄧元起等二十四人，都以他們用巫蠱之術迷惑先帝為罪名，並將他們聚集在朝堂上處決。同時下令，會昌年間所廢除的寺廟，雖然說是異域的教義，但並沒有損害治理國家的根本。中國的百姓，信奉佛教已經很久了，如果一下子完全革除，事情恐怕難以推行。因此，天下各州府的靈山勝境，凡是會昌五年所廢除的寺廟，如果有德高望重的老僧能夠修復重建，就任由他們住持，有關部門不得加以禁止。當時史官評論這件事說，只看到了蕭衍、姚興的錯誤學習，卻沒有領悟秦始皇、漢武帝的錯誤追求，於是被左道之術迷惑，而偏激地排斥異域的學說。況且天竺（India）西來的佛教，已經流傳了近千年，老百姓已經習以為常，敬畏佛教甚至超過了國家的法律，信徒們認為信佛不亞於登仙。怎麼可以一下子就摧毀、焚燒、拋棄，從而與信奉佛教的人結下仇怨，觸怒平民百姓的口舌呢？英明的君王的舉動，不應該驚擾百姓的情緒，對於前代的做法，存留而不加以評論，實在是中庸之道啊。七月，皇帝下詔列舉李德裕的罪惡，將他流放到潮州，後來又貶到崖州而死。五年，皇帝下令天下各州縣在國忌日舉行行香儀式。 朱梁開平三年，朝廷制定了聖節（皇帝的生日），百官進入寺廟行香祝壽。周太祖廣順三年，下令臣僚在遇到皇帝的誕辰節日時，聚集在寺廟道觀，設定道場。周世宗顯德二年下詔，合併天下沒有正式名額的寺院，並且每年造僧人名冊。 國朝太祖皇帝乾德元年，進士李藹因為誹謗佛經，被特別下旨判決流放到沙門島。太宗皇帝太平興國三年，吳越國王錢忠懿王歸順宋朝，推薦贊寧僧統，讓他護送真身舍利寶塔入朝。六年之後，皇帝下詔讓贊寧修訂《大宋高僧傳》。不久之後，又下詔讓贊寧充任史館編修。四年，天息災三藏（Translator's name）翻譯了《寶王經》等經典。八年，皇帝下詔在全國範圍內普度童行（young monks）。淳化三年，朝廷規定宰相以下的官員在國忌日舉行行香儀式。真宗皇帝景德年間……
【English Translation】 English version: Thereupon, twelve Taoist priests, including Liu Xuanjing, were executed. Zhao Guizhen, Deng Yuanqi, and twenty-four others were arrested, all on the charge of using witchcraft to bewitch the late emperor. They were gathered in the court and executed. At the same time, an edict was issued stating that the temples abolished during the Huichang era, although said to be teachings from foreign lands, did not harm the fundamental principles of governing the country. The people of China had long practiced Buddhism, and if it were completely abolished at once, it would be difficult to implement. Therefore, for the famous mountains and scenic spots in all prefectures of the country, if there were virtuous old monks who could restore and rebuild the temples abolished in the fifth year of Huichang, they should be allowed to preside over them, and the relevant departments should not prohibit it. At that time, the historian commented on this matter, saying that they only saw the mistakes of Xiao Yan and Yao Xing's learning, but did not understand the mistakes of Qin Shi Huang and Han Wu Di's pursuits. Thus, they were bewitched by the ways of the left and biasedly rejected the teachings of foreign lands. Moreover, Buddhism, which came from Tianzhu (India) in the west, had been spread for nearly a thousand years, and the people had become accustomed to it, revering Buddhism even more than the laws of the country. Believers believed that believing in Buddhism was no less than ascending to immortality. How could they be destroyed, burned, and abandoned all at once, thereby forming enmity with those who worshiped Buddhism and angering the tongues of the common people? The actions of a wise king should not disturb the emotions of the people. For the practices of the previous generations, to preserve them without commenting on them is truly the middle way. In July, the emperor issued an edict listing the crimes of Li Deyu, exiling him to Chaozhou, and later demoting him to Yazhou, where he died. In the fifth year, the emperor ordered all prefectures and counties in the country to hold incense-offering ceremonies on national memorial days. In the third year of Kaiping during the Zhu Liang dynasty, the court established the Sacred Festival (the emperor's birthday), and all officials entered temples to offer incense and wish the emperor longevity. In the third year of Guangshun during the Zhou Taizu dynasty, it was ordered that when officials encountered the emperor's birthday, they should gather in temples and Taoist temples to set up altars. In the second year of Xiande during the Zhou Shizong dynasty, an edict was issued to merge all temples without official quotas in the country and to create a register of monks every year. In the first year of Qiande during the reign of Emperor Taizu of the Song Dynasty, Jinshi (a successful candidate in the highest imperial examinations) Li Ai was specially sentenced to exile on Shamen Island for slandering Buddhist scriptures. In the third year of Taiping Xingguo during the reign of Emperor Taizong, Qian Zhongyi, the King of Wuyue, submitted to the Song Dynasty and recommended the monk Zanning, ordering him to escort the True Body Relic Pagoda to the court. Six years later, the emperor ordered Zanning to revise the 'Biographies of Eminent Monks of the Great Song Dynasty'. Soon after, the emperor ordered Zanning to serve as an editor in the History Institute. In the fourth year, the Tripitaka Master Tian Xizai (Translator's name) translated scriptures such as the 'Bao Wang Jing'. In the eighth year, the emperor ordered the universal ordination of child monks (young monks) throughout the country. In the third year of Chunhua, the court stipulated that officials below the rank of prime minister should hold incense-offering ceremonies on national memorial days. During the Jingde era of Emperor Zhenzong...
德三年。豬頭和尚志蒙顯化衢．婺二郡。
太中祥符五年。敕近者告期中夕降聖皇圍。昭示誨言。備聞帝胄尊祖聿。隆于顯號。奉先式煥于不圖。鴻緒發源。既彰于積累。綿區設教。用表于欽崇。應天下州府軍監。並於天慶觀置聖祖殿尊像。及侍從並令玉清昭應宮降[示*承]。
仁宗皇帝慶曆三年。光梵大師惟凈謂。西域經既不來。奏乞罷鴻臚寺譯經職。皇祐二年。大覺璉禪師赴詔。嘉祐元年。召言法華入宮。
二年。錢塘長老契嵩進定祖圖正宗記。自慧炬撰寶林傳。稱有二十八祖及此土六祖厥。後傳燈錄復踵其訛。嵩遂欲小乘禪經及寶林傳等定之。以謂付法藏傳可焚。吳門子昉法師著論辦之。去其偽謬。四名復準付法藏傳。止二十四代。
神宗皇帝熙寧十年。舒王王安石舍鐘山宅為寺。元豐三年制革相國寺六十四院為二禪．八律。八年高麗義天僧統來求佛法。哲宗皇帝元祐二年。詔革大洪山靈峙寺為禪。徽宗皇帝崇寧三年制諸州縣創漏澤園。大觀元年。流芙蓉道楷禪師于緇州。四年流石門德洪長老於崖州。政和三年金總持三藏游錢塘。又嘉州奏晉慧持法師從枯木中出定。
宣和元年。詔革釋氏為金仙。菩薩為大士。僧為德士。法師法道等十人抗辭不奉。詔制民服流於道州。三年八
【現代漢語翻譯】 現代漢語譯本：德三年，豬頭和尚志蒙在衢州、婺州二郡顯靈。
太中祥符五年，皇帝下令，近日告期中夕降臨聖皇圍，昭示教誨之言，詳細說明帝胄尊崇祖先，發揚光大顯赫的稱號，傚法先人，發揚不圖之功業，鴻大的基業發源，已經彰顯于積累，在廣闊的區域設立教化，用以表達欽佩和尊崇。應天下各州府軍監，都在天慶觀設定聖祖殿，供奉尊像，以及侍從，並令玉清昭應宮降示。
仁宗皇帝慶曆三年，光梵大師惟凈說，西域的佛經已經不來了，上奏請求罷免鴻臚寺翻譯佛經的職務。皇祐二年，大覺璉禪師奉詔入朝。嘉祐元年，召見言法華入宮。
二年，錢塘長老契嵩進獻《定祖圖正宗記》，自從慧炬撰寫《寶林傳》，聲稱有二十八祖以及此土六祖，其後《傳燈錄》又沿襲其錯誤。契嵩於是想要用小乘禪經以及《寶林傳》等來訂正，認為《付法藏傳》可以焚燬。吳門子昉法師著書立論駁斥他，去除其中的虛假謬誤。四明又依據《付法藏傳》，只承認二十四代。
神宗皇帝熙寧十年，舒王王安石捨棄鐘山的住宅作為寺廟。元豐三年，制定改革相國寺的六十四院為二禪、八律。八年，高麗義天僧統來求佛法。哲宗皇帝元祐二年，下詔將大洪山靈峙寺改為禪寺。徽宗皇帝崇寧三年，制定各州縣建立漏澤園。大觀元年，流放芙蓉道楷禪師于緇州。四年，流放石門德洪長老於崖州。政和三年，金總持三藏遊歷錢塘。又有嘉州上奏晉代慧持法師從枯木中出定。
宣和元年，下詔將釋氏改為金仙，菩薩改為大士，僧改為德士。法師法道等十人抗拒不接受，下詔製作平民服裝，流放到道州。三年八
【English Translation】 English version: In the third year of the De era, the Pig-Head Monk Zhimeng manifested in the two prefectures of Qu (Quzhou) and Wu (Wuzhou).
In the fifth year of the Taizhong Xiangfu era, the emperor decreed that recently, during the mid-evening of the announcement period, the Holy Emperor's enclosure descended, revealing instructive words, detailing the imperial descendants' reverence for ancestors, promoting illustrious titles, emulating predecessors, developing the merit of 'no planning,' and the grand foundation originating, already manifested in accumulation. Establishing teachings in vast areas to express admiration and reverence. All prefectures, military commands, and supervisors under heaven should establish Holy Ancestor Halls in the Tianqing Monasteries, enshrining revered images and attendants, and instructing the Yuqing Zhaoying Palace to bestow [guidance].
In the third year of Emperor Renzong's Qingli era, the Guangfan Master Weijing said that the Western Region's scriptures were no longer arriving, and requested the abolition of the Honglu Temple's scripture translation duties. In the second year of the Huangyou era, the Great Awakened Lian Chan Master went to court upon imperial decree. In the first year of the Jiayou era, Yan Fahua was summoned to the palace.
In the second year, the Elder Qisong of Qiantang presented 'Records of Determining the Ancestral Lineage and Orthodox Transmission.' Since Huiju compiled the 'Baolin Zhuan' (Baolin Transmission), claiming there were twenty-eight ancestors and six ancestors in this land, the 'Chuandeng Lu' (Transmission of the Lamp) subsequently repeated its errors. Qisong then wanted to correct it with the Hinayana Chan Sutras and the 'Baolin Zhuan,' believing that the 'Fufazang Zhuan' (Record of the Transmission of the Dharma Treasury) could be burned. The Dharma Master Zifang of Wumen wrote a treatise refuting him, removing its false errors. Siming again based on the 'Fufazang Zhuan,' only recognizing twenty-four generations.
In the tenth year of Emperor Shenzong's Xining era, Prince Shu, Wang Anshi, donated his Zhongshan residence as a temple. In the third year of the Yuanfeng era, it was decreed to reform the sixty-four courtyards of Xiangguo Temple into two Chan (Zen) and eight Vinaya (Discipline) institutions. In the eighth year, the Korean monk-administrator Yitian came to seek the Buddha Dharma. In the second year of Emperor Zhezong's Yuanyou era, it was decreed to change the Lingzhi Temple on Great Hong Mountain into a Chan temple. In the third year of Emperor Huizong's Chongning era, it was decreed that all prefectures and counties should create Leize Gardens (pity fields). In the first year of the Daguan era, the Chan Master Furong Daokai was exiled to Zizhou. In the fourth year, the Elder Shimen Dehong was exiled to Yazhou. In the third year of the Zhenghe era, the Tripitaka Master Jin Zongchi traveled to Qiantang. Also, Jia Prefecture reported that the Jin Dynasty Dharma Master Huichi emerged from samadhi within a withered tree.
In the first year of the Xuanhe era, it was decreed to change the Shishi (釋氏, Buddhist monks) to Jin Xian (金仙, Golden Immortals), the Bodhisattvas to Da Shi (大士, Great Sages), and the monks to De Shi (德士, Virtuous Scholars). Ten people, including Dharma Master Fadao, resisted and refused to accept, and it was decreed to make civilian clothes and exile them to Daozhou. Three years eight
月汴河溢。泗州僧伽大士降於明堂。賜號巨濟。此月詔復釋氏舊名。七年法道法師還服。高宗皇帝建炎元年。東京留守宗澤補道宣教郎。充留守司。招諭兼總管司參謀。為國加持。行西天法。護佑軍旅。糧道不繼。道往淮穎。勸豪右分糧。師賴以濟。三年車駕駐蹕。永嘉有旨。以林靈素故居為資福天臺教院。擇主之者。丞相呂頤浩以圓辨道琛應詔。
初祖宗立制。每當朝集。僧先道后。其次並立殿庭。僧東道西。獨遇郊天道左僧右。厥後因林靈素之徒叨冒資品。紊亂朝綱。由是起例。遂壓僧班。紹興三年。法道法師謂。靖康建炎以來。所有道士官資已行追毀。其于班列自合復仍舊貫。遂與道士劉若謙訟于朝。抗辭辨論。及以短劄申稟。乞降指揮。特賜改正。其年十一月二十四日。奉朝旨批降。依條施行。二十八日遍行天下。刪去政知海行所稱道僧之條。還復嘉祐編敕。以僧道立文為次。今之僧道。凡遇國忌行香。及諸處聚會。得正其名分者。皆道力也。洎紹興十三年十月。劉若謙于景靈宮祖宗神御之前。自擅爭占序。班在東都僧正。善達僧正戒月陳列。二十一日。差鄭彥告示。若謙等除宣德門肆赦外。余時立班並僧在左。
八年改賜天下僧道。敕綾度牒。九年敕諸路報恩光孝禪寺。奉徽廟香火。十二年制
【現代漢語翻譯】 現代漢語譯本： 汴河在某月發生水災。泗州僧伽大士（Sengqie Dashi，指僧伽大師）降臨于明堂。朝廷賜予『巨濟』的稱號。同月，朝廷下詔恢復佛教徒原有的稱謂。七年後，法道法師恢復了他的官職。高宗皇帝建炎元年，東京留守宗澤任命道宣教郎為官職，負責留守司的招諭兼總管司參謀。他爲了國家祈福，修行西天之法，庇護軍隊。由於糧道供應不上，道前往淮穎，勸說當地富戶捐獻糧食，軍隊得以渡過難關。三年後，皇帝駐紮在永嘉，並下旨將林靈素的故居改為資福天臺教院，並選拔主持。丞相呂頤浩推薦圓辨道琛應詔。 最初，初祖制定規矩，每當朝廷集會時，僧人的位置在道士之前。其次，僧人和道士並排站在殿庭上，僧人在東邊，道士在西邊。遇到郊祭時，道士在左邊，僧人在右邊。後來，因為林靈素的門徒濫用職權，擾亂朝綱，因此改變了規矩，僧人的班位被壓制。紹興三年，法道法師認為，靖康建炎以來，所有道士的官職都已被追回，他們的班位應該恢復原樣。於是他與道士劉若謙在朝廷上爭論，並上書請求朝廷下令改正。當年十一月二十四日，朝廷下旨批準，並於二十八日通告天下，刪去政知海行所稱道僧之條，恢復嘉祐編敕，以僧道立文為次序。如今的僧人和道士，凡是遇到國家忌日行香，以及各種聚會，能夠正其名分，都是法道法師的功勞。到了紹興十三年十月，劉若謙在景靈宮祖宗神御之前，擅自爭奪班位，排在東都僧正、善達僧正戒月之前。二十一日，朝廷派遣鄭彥告示，劉若謙等人除了宣德門肆赦之外，其餘時候的班位都應以僧人在左為準。 紹興八年，朝廷改賜天下僧道敕綾度牒（chì líng dù dié，官方頒發的僧道證明檔案）。紹興九年，朝廷下令各路報恩光孝禪寺供奉徽廟的香火。紹興十二年，朝廷制定了新的制度。
【English Translation】 English version: In a certain month, the Bian River overflowed. The Great Monk Sengqie of Sizhou (Sengqie Dashi, referring to the Great Master Sengqie) descended upon the Mingtang. The court bestowed upon him the title 'Ju Ji'. In the same month, the court issued an edict restoring the original titles of Buddhist monks. Seven years later, Dharma Master Fadao regained his official position. In the first year of Jianyan during Emperor Gaozong's reign, Zong Ze, the Tokyo garrison commander, appointed Dao Xuanjiao Lang as an official, responsible for the garrison's pacification and chief supervisor's staff. He prayed for the country, practiced the Western Heaven Dharma, and protected the army. Due to the insufficient supply of provisions, Dao went to Huaiying and persuaded the local wealthy households to donate grain, enabling the army to overcome the difficulties. Three years later, the emperor stationed in Yongjia and issued an edict to convert Lin Lingsu's former residence into the Zifu Tiantai Teaching Institute, and selected a host. Prime Minister Lü Yihao recommended Yuanbian Daochen to respond to the edict. Initially, the first ancestor established a rule that whenever the court gathered, the monks' position was before the Taoists. Secondly, the monks and Taoists stood side by side in the palace courtyard, with the monks on the east side and the Taoists on the west side. When encountering suburban sacrifices, the Taoists were on the left and the monks on the right. Later, because Lin Lingsu's disciples abused their power and disrupted the court's discipline, the rules were changed, and the monks' ranks were suppressed. In the third year of Shaoxing, Dharma Master Fadao believed that since the Jingkang and Jianyan periods, all the Taoists' official positions had been revoked, and their ranks should be restored to their original state. Therefore, he argued with the Taoist Liu Ruoqian in the court and submitted a memorial requesting the court to order a correction. On the twenty-fourth day of November of that year, the court issued an edict approving it, and on the twenty-eighth day, it was announced to the world, deleting the article concerning the Taoist monks mentioned in Zheng Zhihai's actions, and restoring the Jiayou Compilation Edict, with the order of monks and Taoists establishing texts. Today's monks and Taoists, whenever they encounter national memorial days for offering incense, and various gatherings, are able to rectify their titles, all thanks to Dharma Master Fadao's efforts. By the tenth month of the thirteenth year of Shaoxing, Liu Ruoqian, in front of the ancestral spirits in the Jingling Palace, arbitrarily competed for ranks, placing himself before the Eastern Capital Monk Administrator, and the Good Attainment Monk Administrator Jieyue. On the twenty-first day, the court dispatched Zheng Yan to announce that Liu Ruoqian and others, except for the amnesty at Xuande Gate, should have the monks on the left at all other times. In the eighth year of Shaoxing, the court changed and bestowed imperial silk certificates (chì líng dù dié, official documents for monks and Taoists) to monks and Taoists throughout the country. In the ninth year of Shaoxing, the court ordered the Bao'en Guangxiao Chan Temple in various regions to enshrine the incense of Emperor Huizong. In the twelfth year of Shaoxing, the court established new regulations.
住降度牒。三十一年制施行度牒。
寧宗皇帝慶元三年五月九日。尚書省牒。禮部狀準。都省批送下潮北轉運司奏據荊門軍申。據忠翊郎．趙善瑩等狀。伏見本軍當陽縣管下玉泉山景德禪寺。為惰智者大師開山道場。蜀將軍關王奉智者為師。以忠此方廟。興于陳隋之間。而香火之嚴。於今為盛。本朝賜額顯烈。唯智者大師封賜未及。照得智者道場。關王父子與夫龍王祠廟前後祈禱。感應咸載碑刻。比年以來。湖右多歉。士民每禱于祠。輒獲感應。切見去冬旱乾。知軍高子溶親禱于廟。即有三白之瑞。涉春雨賜不愆。蠶麥大熟。六月忽爾亢旸。幾月不雨。旱禾將枯。人心煌煌。本軍如前祈求。甘雨隨降。數日不止。近本軍擇定九月十二日。大閱義勇民兵一千餘人。適值風雨連日。有妨教閱。又晚禾在田。未曾收刈。恐致牙蘗。蒙知軍高子溶親詣行祠。隨即開晴。人心大悅。是知今歲諸鄉五穀倍收。委是功績顯著。惠及生民。乞於行本司尋依條牒。復州羌委竟陵縣。主簿賈鄂躬親詢究。得於紹熙三年四月末旬。天時不雨。當陽縣民戶杜興等。前來玉泉寺神前祈禱。至五月初五日。大雨連綿。得獲豐稔。本路安撫司羌委干辨公事鄧諫。從於五月十五日。親詣神前祈禱。才至拈香祝文。即時大雨。次日再請聖水前去祈求
【現代漢語翻譯】 現代漢語譯本 住降度牒（允許僧侶居住和接受戒牒的官方檔案）。三十一年制施行度牒（根據三十一年制度頒發的度牒）。
寧宗皇帝慶元三年五月九日。尚書省（中央政府部門）的公文。禮部（負責禮儀的部門）的報告批準。都省（中央政府）批示送交下潮北轉運司（負責運輸的機構），根據荊門軍（地方軍事單位）的報告，忠翊郎（官職名）趙善瑩等人陳述：本軍當陽縣管轄下的玉泉山景德禪寺，是智者大師（佛教高僧）開創的道場。蜀國將軍關王（關羽，被神化的人物）尊奉智者大師為師，因此在此地建廟祭祀。此廟興起于陳隋之間，香火鼎盛至今。本朝（宋朝）賜予『顯烈』的匾額，但尚未對智者大師進行封賜。查明智者大師的道場，關王父子以及龍王祠廟前後都有祈禱，感應事蹟都記載在碑刻上。近年來，湖北右部（指湖北地區）多次歉收，百姓每次向神祠祈禱，都能得到感應。去年冬天乾旱，知軍（地方官員）高子溶親自到廟裡祈禱，隨即降下瑞雪。進入春天后，雨水及時，蠶麥豐收。六月突然又出現乾旱，幾個月不下雨，旱地裡的莊稼即將枯死，人心惶惶。本軍像之前一樣祈求，甘霖隨即降下，連續下了好幾天。最近本軍選定九月十二日，要大規模閱兵義勇民兵一千餘人，恰逢連日風雨，妨礙了教閱。而且晚稻還在田里，沒有收割，恐怕會發芽。蒙知軍高子溶親自到神祠祈禱，隨即放晴，百姓非常高興。由此可知，今年各鄉五穀豐收，確實是功績顯著，恩惠及於百姓。請求本司按照慣例，向復州羌委（地名）的竟陵縣，派遣主簿（地方官員）賈鄂親自調查。得知紹熙三年四月末，天久不下雨，當陽縣的百姓杜興等人，前來玉泉寺神前祈禱，到五月初五日，大雨連綿，獲得了豐收。本路安撫司（地方軍事機構）派遣干辨公事（官員）鄧諫，從五月十五日，親自到神前祈禱，剛拈香祝文，立刻下起大雨。第二天再次請聖水前去祈求。
【English Translation】 English version Residence Certificate (official document allowing monks to reside and receive ordination). The Thirty-One Year System Implementation Certificate (ordination certificate issued under the Thirty-One Year System).
The ninth day of the fifth month of the third year of the Qingyuan era of Emperor Ningzong. A document from the Ministry of Works (central government department). The Ministry of Rites' (department in charge of rituals) report was approved. The Central Secretariat (central government) instructed that it be sent to the Chao North Transportation Office (agency responsible for transportation), based on the report from the Jingmen Military (local military unit), in which Zhongyi Lang (official title) Zhao Shanying and others stated: The Jingde Zen Temple on Yuquan Mountain, under the jurisdiction of Dangyang County in this military district, is the site where the wise Master Zhiyi (Buddhist monk) founded his practice. The Shu general Guan Yu (deified figure) revered Master Zhiyi as his teacher, and therefore a temple was built here to worship him. This temple arose between the Chen and Sui dynasties, and its incense has flourished to this day. Our dynasty (Song Dynasty) bestowed the plaque 'Manifest Loyalty,' but Master Zhiyi has not yet been granted an official title. It has been verified that at Master Zhiyi's site, Guan Yu and his son, as well as the Dragon King Shrine, have been prayed to repeatedly, and the miraculous events are recorded on steles. In recent years, the right part of Hubei (referring to the Hubei region) has suffered multiple poor harvests, and each time the people prayed to the shrine, they received a response. Last winter there was a drought, and the Prefect Gao Zirong personally prayed at the temple, and then auspicious snow fell. After entering spring, the rain was timely, and the silkworms and wheat had a good harvest. In June, a sudden drought occurred again, and it did not rain for several months. The crops in the dry land were about to wither, and the people were anxious. This military district prayed as before, and sweet rain fell immediately, continuing for several days. Recently, this military district selected the twelfth day of the ninth month to hold a large-scale military parade of over a thousand volunteer soldiers, but it coincided with continuous wind and rain, which hindered the training. Moreover, the late rice was still in the fields and had not been harvested, and it was feared that it would sprout. Prefect Gao Zirong personally went to the shrine to pray, and it cleared up immediately, which made the people very happy. From this, it can be seen that the various villages have had a bumper harvest of grains this year, which is indeed a significant achievement and a blessing to the people. It is requested that this office, according to custom, send the Registrar (local official) Jia E from Jingling County of Fuzhou Qiangwei (place name) to investigate in person. It was learned that at the end of the fourth month of the Shaoxi third year, there had been no rain for a long time, and the people of Dangyang County, such as Du Xing, came to pray before the god at Yuquan Temple. By the fifth day of the fifth month, there was continuous heavy rain, and a good harvest was obtained. The Pacification Commissioner (local military agency) of this circuit sent the official Deng Jian to pray in person before the god on the fifteenth day of the fifth month. As soon as he lit incense and recited the prayer, heavy rain began to fall immediately. The next day, they requested holy water again to pray.
。未至府界。遂致滂池。三日而止。又紹熙五年七月八日。知荊門軍高子溶為見夏交之際。大闕雨澤。田畝龜坼。遂委當陽知縣董俊明親詣神祠祈禱。即時雨澤。遍於四方。得獲感應。申司施行。遂再牒峽州宜都縣尉李必勝。躬親前去。覆實得委有前頃靈應事蹟。保明是實。慾望特降睿旨。賜智者大師號。伏候敕旨。后批送部勘當申。尚書省尋。行下太常寺勘當去後據申照得奏內。本軍具說去冬乾旱。祈求得雪。六月亢陽祈雨。九月秋閱值風雨。晚禾未刈祈晴。其詢究官。詢究到事。並無上件。因依卻稱紹熙三年四月。及紹熙五年七月內。祈雨感應前後並皆契同。未應條法指揮令勘。當乞下本路轉運司照會申部。本部除已行下湖北轉運司外。今又據荊門軍申近取會。得京西路隨州大洪山靈濟大師已係加封圓通應感慈忍靈濟大師八字。本軍方欲申乞。將智者大師照靈濟大師加封。體例特賜。擬封間準。慶元二年六月十日。敕勘會諸路州軍保奏到靈應神祠。加封有司。拘以小節。未圓行下取會。遷延歲月。有失褒崇之意。五月九日。三省同奉聖旨。令禮部太常寺日下撿照已。保奏去處疾速擬申。施行撿準。條節文道釋有靈應。合加號者。並加大師。先二字每加二字。申乞撿照前申。特賜將玉泉智者大師一體加封。施行本部
。再下太帝寺。照條勘會。今據太常寺申勘。會湖北運司保奏智者大師。乞加封本寺。當時照得智者大師一位。緣于典籍。內即不該。載所封師號。今據荊門軍申稱智者大師。自來不曾封賜本寺。勘會昨本。路轉運司已行保奏。應得前頃條法。指揮合擬封二字。大師乞省部備申。朝廷取旨加封本部。據太常寺申存前伏候指揮牒。奉敕宜賜靈慧大師。
斥偽志
春秋之法。其責純。于夷狄者常恕。而於中國流為夷狄者。責之常嚴。豈不以真者易見。而似者難明。朱紫莠苗。喻意可識。三張之黨家。指其邪人辨其妄。金陽干鹵。備於前修。唯是附托宗途。城狐社鼠。止惡防非。撰斥偽志。
唯祖宗法令。諸以二宗經及非藏經所載。不根經文。傳習惑眾者有罪。二宗經。諸男女不嫁娶。互持不語。病大服藥。死則裸葬。非藏經所載。不根經文。謂佛吐戀師。佛說渧淚。大小明王出世。開元經．括地變文．齊天論．五來子曲之類原其濫觴。亦別無他法。但以不茹葷酒為尚。其渠魁者。鼓動流俗。以香為信。規其利養。晝寢夜興。無所不至。陰相交結。稱為善友。一旦郡邑少隙。則俍者憑。愚以作亂。自取誅戮。方䁽．呂昂輩嘯。聚者是也。其說亦稱不立文字。嘗曰。天下禪人但傳盧行者十二部假禪。若吾徒
【現代漢語翻譯】 現代漢語譯本：再次來到太帝寺，按照條文進行勘察覈對。現在根據太常寺的申報勘察，並會同湖北運司保奏智者大師（Zhi Zhe Da Shi，佛教大師）。請求加封本寺。當時查閱典籍，智者大師的名字不在應封師號之列。現在根據荊門軍的申報，智者大師從未被封賜本寺。勘察覈對之前的奏本，路轉運司已經保奏。應該按照之前的條法，指揮合擬『封』二字。大師請求省部準備申報，朝廷取旨加封本部。根據太常寺的申報，之前已經存留文牒，等待指揮。奉旨宜賜『靈慧大師』的稱號。
斥責偽造的記載
《春秋》的原則是，對夷狄的要求比較寬容，但對於中國流落為夷狄的人，要求則非常嚴格。這難道不是因為真實的容易辨認，而相似的難以分辨嗎？朱紫和莠苗的比喻，用意是可以理解的。三張的黨羽，指出他們的邪惡，辨別他們的虛妄。金陽和干鹵的事蹟，都記載在之前的史書中。只有那些依附宗派，像城狐社鼠一樣的人，才需要阻止邪惡，防備錯誤，撰寫斥責偽造的記載。
只有祖宗的法令，對於那些以二宗經（Er Zong Jing，指非正統佛教經典）以及非藏經（Fei Zang Jing，指非佛教正統經典）所記載的內容，不以經文為依據，傳播邪說迷惑大眾的人，才會有罪。二宗經的內容包括：男女不嫁娶，互相持有不說話，生病了大量服藥，死了就裸葬。非藏經所記載的內容，不以經文為依據，包括：佛吐戀師，佛說渧淚，大小明王出世，《開元經》、《括地變文》、《齊天論》、《五來子曲》之類，追溯其源頭。也沒有其他辦法，只是以不吃葷腥為高尚。那些首領，鼓動流俗，以香為信物，謀取利益，晝寢夜興，無所不為，暗中勾結，稱為善友。一旦郡邑稍有空隙，那些強悍的人就會依仗愚民作亂，自取滅亡。方䁽、呂昂之流嘯聚就是這樣。他們的說法也聲稱不立文字，曾經說：『天下禪人只傳盧行者（Lu Xing Zhe，指慧能）的十二部假禪，如果我們的徒弟……』
【English Translation】 English version: I visited Tai Di Temple again to review and verify according to the regulations. Now, based on the report from the Tai Chang Temple, and in conjunction with the Hubei Transportation Department's recommendation of Zhi Zhe Da Shi (Great Master Zhi Zhe, a Buddhist master), I request the temple to be further honored. At that time, after consulting the classics, the name of Zhi Zhe Da Shi was not among those who should be granted a title. Now, according to the report from Jingmen Military, Zhi Zhe Da Shi has never been granted a title to this temple. After reviewing and verifying the previous memorial, the Road Transportation Department has already recommended it. According to the previous regulations, the command should be to propose the two characters 'bestow title'. The master requests the provincial department to prepare the report, and the imperial court will issue an edict to bestow a title to this department. According to the report from the Tai Chang Temple, the document has been kept in advance, waiting for instructions. By imperial decree, it is appropriate to bestow the title 'Great Master Ling Hui'.
Refuting False Records
The principle of the 'Spring and Autumn Annals' is that it is more lenient towards the Yi and Di barbarians, but very strict towards the Chinese who degenerate into barbarians. Is this not because the true is easy to recognize, while the similar is difficult to distinguish? The metaphor of vermilion and weeds, the intention can be understood. The followers of the Three Zhangs, point out their evil and distinguish their falsehood. The deeds of Jin Yang and Gan Lu are recorded in previous historical books. Only those who attach themselves to sects, like city foxes and shrine rats, need to prevent evil and guard against mistakes, and write refutations of false records.
Only the ancestral laws stipulate that those who use the contents recorded in the Er Zong Jing (Two Sects Sutras, referring to unorthodox Buddhist scriptures) and non-Zang Jing (non-Buddhist orthodox scriptures), without relying on scriptural basis, to spread heresies and confuse the public, will be punished. The contents of the Er Zong Jing include: men and women not marrying, holding each other without speaking, taking large amounts of medicine when sick, and naked burial upon death. The contents recorded in the non-Zang Jing, without relying on scriptural basis, include: Buddha vomiting love for the teacher, Buddha speaking of dripping tears, the appearance of the Great and Small Bright Kings, the 'Kaiyuan Sutra', 'Kuodi Bianwen', 'Qitian Lun', 'Wu Lai Zi Qu', and so on, tracing their origins. There is no other way, but to regard not eating meat and drinking alcohol as noble. Those leaders incite the masses, use incense as a token of faith, seek profit, sleep during the day and rise at night, stop at nothing, secretly collude, and call themselves good friends. Once there is a slight gap in the county, those fierce people will rely on the ignorant to make trouble and bring about their own destruction. The gatherings of Fang Nie and Lu Ang are like this. Their sayings also claim not to establish words, once saying: 'The Chan people of the world only transmit the twelve false Chan of Lu Xing Zhe (Traveler Lu, referring to Huineng), if our disciples...'
者即真禪耳。乃云。菩提達磨栽心地種。透于靈臺。即其語也。人或質之。則曰。不容聲也。果容聲則吾父母．妻子．兄弟先得之矣。或有問焉。終何所歸。則曰。不生天。不入地。不成佛。不涉余途。直過之也。以此自陷。亦以陷人。此所謂事魔妖教者也。據僧史略稱為大秦末尼火祆(火煙切)教法。本起大波斯國。號蘇魯支。弟子玄真習其法。居波斯國大總長如火山。後行化于中國。貞觀五年。傳法穆護．何祿。將祆教詣闕奏聞。敕長安崇化坊立祆寺。號大秦。又號波斯。開元二十年。敕末尼本是邪見。妄稱佛教。誑惑黎元。以西胡等既是師法。當身自行。不須科罰。天寶四年。敕。波斯經教出自大秦。傳習而來。久行中國。爰初建寺。因以為名。將欲示人。必循其本。其兩京波斯寺。宜改大秦。天下州郡有者準此。大曆三年。敕回紇置寺。宜賜額大云光明。六年。敕荊．越．洪等州各置大云光明寺一所。會昌三年。敕天下摩尼寺並廢。京城女摩尼七十二人死。及在此國回紇諸摩尼等。配流諸道。死者太半。五年敕大秦穆護．火祆等二千餘人。並勒還俗。然未盡根荄。時分蔓衍。梁貞明六年陳州末尼黨類立母乙為天子。發兵討擒母乙餘黨。械送闕下。斬于都市。初陳州里俗喜習左道。依浮圖教自立一宗。號上上乘
【現代漢語翻譯】 這才是真正的禪。所以說，菩提達磨（Bodhidharma，印度禪宗始祖）所栽種的心地之種，已經穿透了靈臺（指人的心）。這就是他的原話。如果有人質疑他，他就說：『不能出聲啊！』如果能出聲，我的父母、妻子、兄弟早就得道了。』或者有人問他：『最終歸宿是什麼？』他就說：『不生天，不入地，不成佛，不涉其他路徑，直接過去。』用這些話來迷惑自己，也迷惑別人。這就是所謂的妖魔邪教。根據《僧史略》記載，這被稱為大秦末尼火祆（Mani-Mazdakism）教法。起源於波斯國，創始人名叫蘇魯支（Zoroaster，瑣羅亞斯德），他的弟子玄真學習了他的教法，居住在波斯國大總長如火山處。後來到中國傳教。貞觀五年，穆護（Muhu）和何祿（Helu）將祆教（Mazdakism）帶到朝廷奏報。皇帝下令在長安崇化坊建立祆寺，名為大秦寺，又名波斯寺。開元二十年，皇帝下令：末尼教（Manichaeism）本是邪見，妄稱佛教，迷惑百姓。西胡等人既然是信奉此教的，就應當自己奉行，不必加以懲罰。天寶四年，皇帝下令：波斯經教出自大秦，流傳而來，在中國流傳已久。最初建立寺廟，因此沿用這個名字。想要昭示眾人，必須遵循其本源。兩京的波斯寺，應該改為大秦寺。天下州郡有這類寺廟的，都照此辦理。大曆三年，皇帝下令回紇（Uyghur）設定的寺廟，應該賜額為大云光明寺。六年，皇帝下令在荊州、越州、洪州等地各設定一座大云光明寺。會昌三年，皇帝下令天下所有的摩尼寺（Manichaean temples）全部廢除。京城的女摩尼教徒七十二人被處死。以及在這個國家的回紇摩尼教徒等，被流放到各地，死者過半。五年，皇帝下令大秦穆護、火祆等二千餘人，全部勒令還俗。然而，並未完全剷除根源，當時還在蔓延。梁貞明六年，陳州的末尼教徒黨羽擁立母乙為天子，朝廷發兵討伐，擒獲母乙及其餘黨，用枷鎖押送到京城，在都市斬首。當初，陳州的百姓喜歡學習左道，依附佛教自立一宗，號稱上上乘。
【English Translation】 This is the true Chan (Zen). Hence, it is said that the seed of mind planted by Bodhidharma (the first patriarch of Zen in India) has penetrated the Lingtai (spiritual platform, referring to the mind). These are his very words. If someone questions him, he would say, 'It cannot be voiced!' If it could be voiced, my parents, wife, and brothers would have attained enlightenment long ago.' Or if someone asks him, 'What is the ultimate destination?' he would say, 'Not born in heaven, not entering the earth, not becoming a Buddha, not involving other paths, directly passing through.' Using these words to deceive oneself and others. This is what is called demonic and heretical teachings. According to the Sengshilue (Brief History of the Sangha), this is called the Mani-Mazdakism teaching from Daqin (Roman Empire/Syria). It originated in Persia, founded by Zoroaster, whose disciple Xuanzhen learned his teachings and resided at the residence of the Grand Chief of Persia, like a volcano. Later, he came to China to propagate the teachings. In the fifth year of Zhenguan (Tang Dynasty), Muhu and Helu brought the Mazdakism to the court to report. The emperor ordered the establishment of a Mazdakism temple in Chonghua Ward of Chang'an, named Daqin Temple, also known as Persian Temple. In the twentieth year of Kaiyuan, the emperor ordered: Manichaeism is originally a heretical view, falsely claiming to be Buddhism, deceiving the people. Since the Western barbarians are followers of this religion, they should practice it themselves and do not need to be punished. In the fourth year of Tianbao, the emperor ordered: The Persian scriptures and teachings originated from Daqin and have been transmitted and practiced in China for a long time. The temple was initially built, hence the name was used. If you want to show it to the public, you must follow its origin. The Persian temples in the two capitals should be renamed Daqin Temple. All prefectures and counties in the world with such temples should follow this. In the third year of Dali, the emperor ordered that the temple set up by the Uyghurs should be granted the name Dayun Guangming Temple. In the sixth year, the emperor ordered the establishment of a Dayun Guangming Temple in Jingzhou, Yuezhou, Hongzhou, and other places. In the third year of Huichang, the emperor ordered all Manichaean temples in the world to be abolished. Seventy-two female Manichaeans in the capital were executed. And the Uyghur Manichaeans in this country were exiled to various places, and more than half of them died. In the fifth year, the emperor ordered more than two thousand people, including Daqin Muhu and Mazdakism, to be forced to return to secular life. However, the roots were not completely eradicated, and they were still spreading at that time. In the sixth year of Zhenming of Liang Dynasty, the Manichaean followers in Chenzhou established Mu Yi as the emperor. The court sent troops to suppress them, captured Mu Yi and his remaining followers, and sent them to the capital in shackles, where they were beheaded in the city. Initially, the people of Chenzhou liked to learn heterodox ways, relying on Buddhism to establish their own sect, calling it the Supreme Vehicle.
。不食葷茹。誘化庸民。糅雜淫穢。宵集晝散。刺史惠王友能多不法。由是妖賊嘯聚。累討未平。貞明誅斬方盡。後唐石晉時。復潛興。推一人為主。百事稟從。或𦘕魔王踞座。佛為其洗足云。佛止大乘。此乃上上乘。蓋影傍佛教。所謂相似道也。有比丘為饑凍故。往往隨之效利。識者當遠離之。此法誘人。直到地獄。戒哉。今之魔黨。仍會昌配流之後。故不名火祆。仍貞明誅斬之餘。故不稱末尼。其教法則猶爾也。故法令禁之。所謂白蓮者。紹興初。吳郡延祥院沙門茅子元。曾學于北禪梵法主會下。依仿天臺。出圓融四土圖晨朝禮懺文偈歌四句佛念五聲。勸諸男女同修凈業。稱白蓮導師。其徒號白蓮菜人亦曰茹茅阇黎菜。有論于有司者。加以事魔之罪。蒙流江州。後有小茅阇梨。復收餘黨。但其見解不及子元。又白衣展轉傳授。不無訛謬。唯謹護生一戒耳。所謂白雲者。大觀間。西京寶應寺僧孔清覺。稱魯聖之裔。來居杭之白雲庵。涉獵釋典。立四果．十地。以分大小兩乘。造論數篇。傳於流俗。從者尊之曰白雲和尚。名其徒曰白雲菜。亦曰十地菜。然論四果。則昧於開權顯實。論十地。則不知通．別．圓．異。雖欲對破禪宗。奈教觀無歸。反成魔說。覺海愚力。排其謬于有司。坐流恩州。其徒甚廣。幾與白蓮相混
【現代漢語翻譯】 不食用葷腥和有氣味的蔬菜（葷茹）。引誘愚昧的百姓。摻雜淫穢的內容。夜晚聚集白天解散。刺史惠王友多次做出不法之事。因此妖邪盜賊聚集起來。多次征討都未能平定，直到貞明年間誅殺才最終平息。後唐和石晉時期，又暗中興起，推舉一人為首領，所有事情都聽從他的。或者描繪魔王高踞座位，而佛為他洗腳的情景，聲稱佛只講大乘佛法，而他們的是上上乘佛法。這實際上是依傍佛教，是所謂的相似道。有些比丘因為飢餓寒冷，往往跟隨他們以獲取利益。有見識的人應當遠離他們。這種法門引誘人，最終會墮入地獄。要警惕啊！現在的魔黨，仍然是會昌年間被流放者的後代，所以不稱為火祆（瑣羅亞斯德教）。仍然是貞明年間被誅殺者的餘孽，所以不稱為末尼教（摩尼教）。他們的教法仍然是那樣，所以法令禁止他們。所謂的白蓮教，是紹興初年，吳郡延祥院的沙門茅子元，曾經在北禪梵法主的門下學習，依仿天臺宗，創作了圓融四土圖、晨朝禮懺文、偈歌四句、佛念五聲，勸導男女一同修習凈業，自稱為白蓮導師。他的徒弟被稱為白蓮菜人，也叫茹茅阇黎菜。有人向官府告發他們，指控他們從事事魔的罪行，茅子元被流放到江州。後來有小茅阇黎，又收攏了剩餘的黨羽，但是他的見解不如茅子元。而且白衣信徒輾轉傳授，不免有訛誤。只有謹慎護生這一條戒律而已。所謂的白雲宗，是大觀年間，西京寶應寺的僧人孔清覺，自稱是魯聖（孔子）的後裔，來到杭州的白雲庵居住。他廣泛涉獵佛教經典，設立四果（聲聞乘的四個果位）、十地（菩薩修行的十個階位），用來區分大小乘。撰寫了數篇論著，在民間流傳。跟隨他的人尊稱他為白雲和尚，稱他的徒弟為白雲菜，也叫十地菜。然而，他論述四果，卻不明白開權顯實的道理；論述十地，卻不知道通教、別教、圓教的差異。雖然想要對破禪宗，卻因為教觀沒有歸宿，反而成了魔說。覺海憑藉愚鈍的力量，向官府揭發了他的謬論，孔清覺被判流放到恩州。他的徒弟非常多，幾乎與白蓮教相混淆。 現代漢語譯本
【English Translation】 They do not eat meat or pungent vegetables (葷茹, hūn rú). They entice ignorant people. They mix in obscene content. They gather at night and disperse during the day. The regional inspector, Prince Hui Wangyou, often committed unlawful acts. Because of this, evil bandits gathered. Multiple campaigns to suppress them failed until they were finally pacified by executions during the Zhenming era. During the Later Tang and Later Jin dynasties, they secretly rose again, selecting one person as their leader, and all matters were subject to his command. They would sometimes depict a demon king seated on a throne, with the Buddha washing his feet, claiming that the Buddha only taught the Mahayana (大乘, Dàchéng) teachings, while theirs was the supreme Mahayana teaching. This is actually relying on Buddhism, the so-called 'similar path'. Some monks, due to hunger and cold, often followed them for profit. Those with discernment should stay away from them. This Dharma (法, Fǎ) entices people and ultimately leads to hell. Be vigilant! The current demonic parties are still descendants of those exiled during the Huichang era, so they are not called Zoroastrians (火祆, Huǒxiān). They are still remnants of those executed during the Zhenming era, so they are not called Manichaeans (末尼, Móní). Their teachings are still the same, so the law prohibits them. The so-called White Lotus (白蓮, Báilián) sect originated in the early Shaoxing era when the monk Mao Ziyuan of Yanxiang Monastery in Wujun, who had studied under the Dharma Master of Beichan, imitated the Tiantai school and created the 'Diagram of the Four Pure Lands', 'Morning Repentance Liturgy', 'Four-Line Gatha', and 'Five-Sound Buddha Recitation', encouraging men and women to cultivate pure karma together, calling himself the 'White Lotus Teacher'. His disciples were called 'White Lotus Vegetable People', also known as 'Ru Mao Acharya Vegetable'. Someone reported them to the authorities, accusing them of engaging in demonic practices. Mao Ziyuan was exiled to Jiangzhou. Later, a 'Little Mao Acharya' gathered the remaining followers, but his understanding was not as good as Mao Ziyuan's. Moreover, the lay followers transmitted the teachings through successive generations, inevitably leading to errors. Only the precept of diligently protecting life was maintained. The so-called White Cloud (白雲, Báiyún) sect originated during the Daguan era when the monk Kong Qingjue of Baoying Monastery in Xijing, claiming to be a descendant of the Sage of Lu (魯聖, Lǔshèng) (Confucius), came to live in the White Cloud Hermitage in Hangzhou. He extensively studied Buddhist scriptures and established the Four Fruits (四果, Sìguǒ) (the four stages of enlightenment in the Hearer Vehicle) and the Ten Grounds (十地, Shídì) (the ten stages of a Bodhisattva's path) to distinguish between the Small and Great Vehicles. He wrote several treatises that circulated among the common people. His followers revered him as the 'White Cloud Monk' and called his disciples 'White Cloud Vegetable' or 'Ten Grounds Vegetable'. However, in discussing the Four Fruits, he did not understand the principle of 'opening the provisional and revealing the real'; in discussing the Ten Grounds, he did not know the differences between the Common, Distinct, Perfect, and Different teachings. Although he wanted to refute the Chan school, because his teachings lacked a foundation in doctrine and contemplation, they instead became demonic teachings. Juehai, with his limited abilities, reported his fallacies to the authorities, and Kong Qingjue was sentenced to exile in Enzhou. His followers were very numerous, almost indistinguishable from the White Lotus sect. English version
。特以妻子有無為異耳。亦頗持誦。晨香夕火供養法寶。躬耕自活。似沮溺荷篠之風。實不可與事魔妖黨同論。其愚癡誕妄。自貽伊戚者。亦為有識士夫所惡。如嘉泰二年七月十二日。施行臣寮所奏。臨安府餘杭縣南山白雲庵道民沈智元。進狀乞敕額云道民者。游墮不逞。吃菜事魔。所謂奸民者也。既非僧道。又非童行。自植黨與千百為群。挾持妖教。聾鼓愚俗。或以修路。建橋為名。或效誦經。焚香為會。夜聚曉散。男女無別。呼嘯善誘。實繁有徒。所至各有。渠魁相統。忽集忽散。莫測端倪。愚有爭訟。合謀併力。厚啖胥吏。志在必勝。遇有修建。夤緣假名。斂率民財。自豐囊橐。橫行州縣。欺轢善良。創置私庵。以為逋逃淵藪。蓋由寄居形勢之家。受其囑託。認為己產。出名佔據。曲為蓋芘。遂使州縣。莫敢誰何。此風久熾。全不為怪。臣未暇究論。且餘杭南山白雲道人崇師之地。智元偽民之魁。挾左道以惑眾。揆之國法。罪不勝誅。況所建庵。在張拘師京日。累與鄰寺互論。張構已判道人。私庵照應元降指揮拆除基址還寺。今智元再行廣闊。基址鼎新。建置連甍接棟。窮極土木。非惟不遵元判。又復妄扣天閽。玩侮朝廷。未有若此。況慶元臣寮論偽民奸惡之弊。不得自為黨類。永遠結集。各令四散。如違將為
【現代漢語翻譯】 現代漢語譯本：只是因為妻子有無而有所不同罷了。他們也頗為堅持誦經，早晚焚香供養佛法僧三寶，親自耕作維持生計，有如沮溺（隱士）荷著鋤頭的風範。實在不能把他們和那些與妖魔同流合污的黨羽相提並論。至於那些愚癡荒誕、自找麻煩的人，也被有見識的士大夫所厭惡。例如嘉泰二年七月十二日，施行臣僚所奏，臨安府餘杭縣南山白雲庵的道民沈智元，上書請求朝廷賜予『道民』的稱號，這些人遊手好閒、不務正業，吃齋唸佛卻暗中從事妖邪之事，是所謂的奸民。他們既不是僧人道士，又不是沙彌童子，卻私自結黨營私，成群結隊，挾持妖邪的教義，用迷惑人心的鼓聲愚弄百姓。或者以修路、建橋為名，或者效仿誦經、焚香的儀式聚會，夜晚聚集，天亮解散，男女混雜，呼喊引誘，實際上黨徒眾多。他們所到之處，各有頭目統領，忽聚忽散，讓人摸不著頭腦。愚民之間若有爭訟，他們就合謀併力，用重金賄賂官吏，務求勝訴。遇到有修建工程，就暗中假借名義，斂取百姓的錢財，用來充實自己的腰包，在州縣橫行霸道，欺壓善良百姓。他們還私自建立庵堂，作為逃犯藏匿的場所。這都是因為他們寄居在有權勢的人家，接受他們的囑託，把庵堂當作自己的產業，出面佔據，千方百計地庇護他們，以致州縣官員都不敢過問。這種風氣盛行已久，大家都習以為常，不覺得奇怪。我還沒有來得及深入調查，暫且說餘杭南山白雲庵道人崇師的地盤，智元是偽道民的首領，用邪門歪道來迷惑大眾，按照國家法律，罪不容誅。況且他所建的庵堂，在張拘師（人名）在京時，就多次與鄰近的寺廟發生爭論。張構（人名）已經判決道人私建的庵堂，按照應元（年號）降下的指揮拆除地基，歸還寺廟。現在智元再次擴建，地基煥然一新，建造的房屋連綿不斷，窮盡土木之功。這不僅不遵守原來的判決，而且還妄圖驚動朝廷，玩弄朝廷，沒有比這更過分的了。況且慶元年間，臣僚們論述偽道民奸惡的弊端，不得讓他們自成黨派，永遠結集在一起，應該讓他們各自離散。如果違抗，就將他們作為……
【English Translation】 English version: The only difference lies in whether they have wives or not. They also diligently chant scriptures, offer incense to the Dharma (teachings), the Buddha (enlightened one), and the Sangha (community) in the morning and evening, and support themselves through farming, resembling the style of Ju Ni (hermit) carrying a hoe. They should not be equated with those who collude with demons and evil spirits. As for those who are foolish, absurd, and bring trouble upon themselves, they are also despised by knowledgeable scholars. For example, on the twelfth day of the seventh month of the second year of the Jiatai era, the memorial presented by the officials stated that Shen Zhiyuan, a 'Daoist commoner' of the Baiyun Hermitage in Nanshan, Yuhang County, Lin'an Prefecture, petitioned for the imperial title of 'Daoist commoner'. These people are idle and unruly, practicing vegetarianism and serving demons, and are so-called treacherous people. They are neither monks nor Taoists, nor novices, but they form their own cliques, gathering in groups of hundreds, holding onto heretical teachings, and deceiving the common people with deafening drums. Some use the pretext of building roads and bridges, while others imitate the rituals of chanting scriptures and burning incense, gathering at night and dispersing at dawn, with no distinction between men and women, shouting and enticing, and indeed have many followers. Each place they go has its own leader, sometimes gathering and sometimes dispersing, making it impossible to discern their true intentions. If there are disputes among the common people, they conspire and work together, heavily bribing officials to ensure victory. When there are construction projects, they secretly use false names to collect money from the people, enriching their own pockets, acting tyrannically in the prefectures and counties, and oppressing good people. They also establish private hermitages as havens for fugitives. This is because they reside in the homes of powerful families, accepting their entrustment, regarding the hermitages as their own property, coming forward to occupy them, and doing everything possible to protect them, so that the prefectural and county officials dare not interfere. This trend has been prevalent for a long time, and everyone has become accustomed to it, finding nothing strange about it. I have not had time to investigate in detail, but for now, let's talk about the territory of Daoist Chongshi of Baiyun Hermitage in Nanshan, Yuhang. Zhiyuan is the leader of the false Daoist commoners, using unorthodox methods to mislead the masses. According to the national law, his crimes deserve more than just punishment. Moreover, the hermitage he built was repeatedly disputed with neighboring temples when Zhang Jushi (person's name) was in the capital. Zhang Gou (person's name) had already ruled that the private hermitage built by the Daoist should be demolished and the land returned to the temple according to the command issued during the Yingyuan (era name). Now Zhiyuan is expanding it again, the foundation is completely new, and the buildings are continuous, exhausting the efforts of earth and wood. This not only violates the original judgment, but also attempts to disturb the court and make a mockery of the court. There is nothing more excessive than this. Moreover, during the Qingyuan era, the officials discussed the evils of the treacherous false Daoist commoners, and they should not be allowed to form their own parties and gather together forever, but should be dispersed. If they disobey, they will be treated as...
首人決配遠惡州軍。徒黨編管。近臣又論非給降度牒。僧道創置私庵。不耕不蠶。蠹民惑眾。皆抵于罪。陛下申嚴。命令遍牒諸路州軍監司。限一月條奏。誠為嚴戒。智元蟣虱小民。不足以污諫紙。然不容己者。除惡當謹。其至微行法必貴于自近智元輦轂之邇。容奸集偽。建立屋宇。全無忌憚。妄肆僥求。至傲天聽。度非智元自能為之。必有為之地者。非痛剿絕。何以令遠。昔傳五斗米道者。始托黃老。分遣弟子。周遊四方。轉相誑誘。其後數十萬眾。同日竊發。漢室遂微。此曹若不防閑。何所不至。詎可以為細故而忽之。欲下臨安府。將智元等重行編配。永不放還。菴舍盡行柝除。散其徒黨。籍其物業以為傳習魔法。既視典憲之戒如本庵。委有先朝御書塔名。只量留屋宇。就差鄰僧掌管。並乞行下諸路監司遵從已。降指揮日下條奏。如奉行不虔。以違制論。寄居形勢之家。準前認為己產。蓋芘執占。不遵約束者。臺諫指名彈奏。施行以後。又復影傍權勢。私立其庵。迄紹定六。餘三十年視權勢者之興衰好惡。而屢有廢置焉。加以三者。挍其優劣。則草菴因得之。聞政論云。教變則禪。禪弊為魔。魔熾為賊。真知言哉。是知傍附經論之弊。猶輕捶提經論之弊實重。唯聖君賢相。凡百君子。反經常之道。以救之。經正則
庶民興。庶民興斯無邪忒矣。
釋門正統第四 卍新續藏第 75 冊 No. 1513 釋門正統
釋門正統第五
良渚沙門 宗鑒 集
荷負扶持傳
嗚呼。楚狄敝中國。而齊桓霸叔帶危宗周。而晉文興。會昌籍沒。五代分崩。不有大士起而救之。則中興正派不可待而授也。障狂瀾。弭酷焰。功豈淺哉。撰遠．端．恩三師孤山列傳。
志遠
汝南宋氏。幼喪父。年二十八辭母依荷澤禪師。慕天臺一宗。境觀十乘。該通妙理。修性三德。同居秘藏。乃導前躅。百界千如。即遮即照。凡聖平等。物我兩忘。僅四十年。學者加市元堪為首。會昌四示滅。年七十七。遺命以大部藏屋壁。大中復教。堪取三部。傳唱敷揚。
皓端
秀之張氏。九歲出家靈光。授經如溫故習。二十受具。聞育王希覺師盛揚律部。遂往依焉。一聽通徹。義門無壅。未幾。詣金華法雲師。學名數一支。並法華經。后受吳興緇侶之請。晝夜講論。錢武肅王名就羅漢寺及真身塔寺為眾演法。時臺宗有玄燭師者。學者號為第十祖。復依之。遂悟一心三觀之學。撰光明隨文釋十卷。由是兩宗法。要通於一路。忠獻王賜紫衣。署大德師號。晚慕遠公之風。送客有界者。凡二十年身無長衣。口無豐
【現代漢語翻譯】 現代漢語譯本 民眾興盛，民眾興盛就不會有邪惡錯誤了。
《釋門正統》第四 《卍新續藏》第 75 冊 No. 1513 《釋門正統》
《釋門正統》第五
良渚沙門 宗鑒 輯
《荷負扶持傳》
唉！楚國和狄人侵擾中原，而齊桓公稱霸，叔帶使宗周王朝岌岌可危，而晉文公使其復興。會昌年間寺廟被籍沒，五代時期國家分崩離析。如果沒有大德之士挺身而出拯救，那麼中興的正統就無法傳承下去。他們阻止狂瀾，平息酷烈的火焰，功勞難道會淺薄嗎？我撰寫志遠、皓端、懷恩三位大師在孤山的列傳。
志遠（人名，法師）
志遠是汝南宋氏人。幼年喪父，二十八歲辭別母親，依止荷澤禪師。他仰慕天臺宗，深入研究境觀十乘（天臺宗的觀行方法），通達精妙的義理。修習性三德（法身德、般若德、解脫德），與秘藏（如來藏）同在。於是遵循前人的足跡，領悟百界千如（宇宙萬法），即遮即照（既否定又肯定），凡聖平等，物我兩忘。僅僅四十年，求學者眾多，加市元堪稱首領。會昌四年示寂，享年七十七歲。遺命將大部經藏藏於屋壁之中。大中（唐宣宗年號）年間恢復佛教，元堪取出三部經，傳唱弘揚。
皓端（人名，法師）
皓端是秀州張氏人。九歲在靈光寺出家，學習經典就像溫習舊知識一樣熟練。二十歲受具足戒。聽說育王寺的希覺律師大力弘揚律宗，於是前去依止。一聽之下完全通徹，對律宗的義理沒有絲毫阻塞。不久，前往金華拜訪法雲律師，學習名相之學和《法華經》。後來接受吳興僧侶的邀請，日夜講論佛法。錢武肅王以羅漢寺和真身塔寺的名義，為大眾演說佛法。當時臺宗有一位玄燭法師，被學者尊稱為第十祖。皓端又依止他，於是領悟了一心三觀（空觀、假觀、中觀）之學。撰寫了《光明隨文釋》十卷。從此，天臺宗和律宗的精要融會貫通。忠獻王賜予他紫衣，並授予「大德」的稱號。晚年仰慕遠公（慧遠）的風範，送客不過界限。二十年來，身上沒有多餘的衣服，口中沒有豐盛的食物。
【English Translation】 English version When the common people prosper, there will be no evil or errors.
Chapter Four of 'Orthodoxy of the釋門' Continuation of the Tripitaka, Volume 75, No. 1513, 'Orthodoxy of the釋門'
Chapter Five of 'Orthodoxy of the釋門'
Compiled by Zongjian, a Shramana of Liangzhu
Biography of Supporting and Assisting
Alas! The Chu and Di tribes troubled the Central Plains, and Duke Huan of Qi dominated, while Shu Dai endangered the Zhou Dynasty, and Duke Wen of Jin revived it. During the Huichang era, temples were confiscated, and during the Five Dynasties, the country disintegrated. If there were no great individuals rising up to save it, then the orthodoxy of revival could not be passed down. They stopped the raging waves and quelled the fierce flames. How could their merits be shallow? I have written biographies for the three masters, Zhiyuan, Haoduan, and Huaien, at Gushan.
Zhiyuan (name of a person, a Dharma master)
Zhiyuan was from the Song family of Runan. He lost his father at a young age, and at the age of twenty-eight, he bid farewell to his mother and relied on Chan Master Heze. He admired the Tiantai school, deeply studied the Ten Vehicles of Contemplation (Tiantai's methods of practice), and thoroughly understood the subtle principles. He cultivated the Three Virtues of Nature (Dharmakaya, Prajna, and Liberation), and dwelled together with the Secret Treasury (Tathagatagarbha). Thus, he followed in the footsteps of his predecessors, comprehending the myriad realms and suchness (the universe and all phenomena), both negating and affirming, equality between the ordinary and the sacred, and forgetting both self and others. In just forty years, there were many seekers, with Jia Shiyuan being the leader. He passed away in the fourth year of Huichang, at the age of seventy-seven. He left instructions to hide the large collection of scriptures in the walls of the house. During the Dachang era (reign title of Emperor Xuanzong of Tang), Buddhism was restored, and Yuan Kan took out three parts of the scriptures, chanting and propagating them.
Haoduan (name of a person, a Dharma master)
Haoduan was from the Zhang family of Xiuzhou. He became a monk at Lingguang Temple at the age of nine, and studying the scriptures was as familiar as reviewing old knowledge. At the age of twenty, he received the full precepts. Hearing that Vinaya Master Xijue of Yuwang Temple was vigorously promoting the Vinaya school, he went to rely on him. After listening once, he completely understood, and there was no obstruction to the principles of the Vinaya school. Soon after, he went to Jinhua to visit Dharma Master Fayun, learning the study of names and numbers and the Lotus Sutra. Later, he accepted the invitation of the Sangha of Wuxing, lecturing on the Dharma day and night. King Qiansu of Wu Yue, in the name of Luohan Temple and True Body Pagoda Temple, expounded the Dharma for the masses. At that time, there was a Dharma Master Xuanzhu of the Tiantai school, who was revered by scholars as the Tenth Patriarch. Haoduan also relied on him, and thus comprehended the teaching of One Mind Three Contemplations (emptiness, provisional existence, and the middle way). He wrote ten volumes of 'Commentary on the Light Sutra'. From then on, the essence of the Tiantai and Vinaya schools were integrated. King Zhongxian bestowed upon him a purple robe and conferred the title of 'Great Virtue'. In his later years, he admired the style of Yuan Gong (Huiyuan), and did not cross the boundary when seeing guests off. For twenty years, he had no extra clothes on his body and no abundant food in his mouth.
味。居不施關。坐唯一榻。建隆二年三月十八日坐滅本寺。容貌如生。三日焚于城西。多得舍利。壽七十二。臘五十二。凡著述．傳錄．記贊七十餘卷。門弟八十餘人。師性耿介。言無茍且。世論罕談。唯以佛法為己務。秘書錢昱尹秀爲著行錄。
晤恩
字修己。路姓。姑蘇常熟人。母張。嘗夢梵僧謂曰。吾欲寄汝為母。已而妊焉。及稚孺。見沙門相必起迎送。年十三聞誦彌陀經。遂求出家。親黨阻之。不從。乃投破山興福寺受訓。聞天臺三觀六即之說。深符其意。漢開運中。遂造錢塘慈光。因師之席。洞曉玄微。尋令覆述。出諸弟子右。於是盛相推伏。號義虎焉。先是一家教典。經會昌毀廢。文義殘缺。談妙遺音。固已掃地。師尋繹十妙。始終研核五重旨趣。講演大部二十餘周。解行兼明。目足雙運。使法華大旨昭著於世。師之力也。與人言不問賢愚。悉示一乘圓意。或疑不善逗機者。師曰。與作毒鼓之緣耳。不喜雜交。不言俗事。雖大人豪族。未嘗輒問姓字。況登其門乎。平時惟一食衣缽不離。貨財不畜。臥必右脅。坐必加趺。晨粥親視明相。方許受之。弟子有飲。過中湯藥者。即時擯出。每有布薩。大眾雲集。則澘然下淚。蓋思大集有無戒滿洲之言也。每以安養凈業誨人。其得生者。感乎瑞相。往
【現代漢語翻譯】 現代漢語譯本： 味道。居住時不設定門閂。坐只坐一張床。建隆二年三月十八日在本寺坐化圓寂。容貌栩栩如生。三天後在城西火化。得到很多舍利（śarīra，佛教聖物，通常是高僧火化后的遺骨結晶）。享年七十二歲，僧臘五十二年。總共著述、傳錄、記贊七十多卷。門下弟子八十多人。法師性格耿直，說話不敷衍。世俗的議論很少談及，只以佛法為自己的任務。秘書錢昱、尹秀為他撰寫了行狀。 晤恩（Wù Ēn） 字修己。路姓。姑蘇常熟人。母親張氏，曾經夢見一位梵僧說：『我想要寄託在你這裡做母親。』不久就懷孕了。等到他年幼時，見到沙門（śrāmaṇa，出家修道者）的樣子必定起身迎接。十三歲時聽到誦讀《彌陀經》（Amitābha Sūtra），於是請求出家。親戚朋友阻止他，他不聽從。於是投奔破山興福寺接受訓練。聽到天臺宗的三觀六即的說法，深深符合他的心意。後漢開運年間，於是前往錢塘慈光，依止法師的座位，徹底領悟玄妙的道理。不久被命令複述，超出所有弟子。於是大家盛讚推崇，號稱義虎。先前一家所傳的教典，經過會昌年間的毀壞廢棄，文義殘缺不全，談論妙法的聲音，本來就已經掃地殆盡。法師尋繹十妙，始終研核五重旨趣，講演大部經典二十多遍，解行兼明，目足雙運，使《法華經》（Lotus Sūtra）的大旨昭著於世，這是法師的力量啊。與人交談不問賢愚，全部開示一乘圓滿的道理。有人懷疑這樣做不能很好地隨機教化，法師說：『與他們結下毒鼓的因緣罷了。』不喜歡雜亂的交往，不談論世俗的事情。即使是大人豪族，也未曾輕易詢問姓名，更何況是登門拜訪呢。平時只吃一餐，衣缽不離身，錢財不積蓄。睡覺必定右脅而臥，坐必定跏趺而坐。早晨的粥親自察看明相，才允許接受。弟子中有飲酒，過了中午服用湯藥的，立刻被擯棄出去。每當舉行布薩（poṣadha，佛教僧團的懺悔儀式），大眾雲集，就潸然淚下，大概是想到《大集經》（Mahāsaṃnipāta Sūtra）中有無戒滿洲的說法吧。常常用安養凈業教誨人，那些得以往生的人，感應到吉祥的徵兆。
【English Translation】 English version: Taste. He did not use door latches in his residence. He only sat on one mat. On the 18th day of the third month of the second year of the Jianlong era, he passed away in seated meditation at this temple. His appearance was lifelike. Three days later, he was cremated west of the city. Many śarīra (Buddhist relics, usually crystalline remains from the cremation of eminent monks) were obtained. He lived to the age of seventy-two, with fifty-two years as a monk. He authored, transmitted, recorded, and praised over seventy volumes in total. He had more than eighty disciples. The master was upright in character and did not speak carelessly. He rarely discussed worldly matters, only taking the Buddha's teachings as his duty. Secretaries Qian Yu and Yin Xiu wrote his biography. Wu En His courtesy name was Xiuji. His surname was Lu. He was from Changshu, Suzhou. His mother, Zhang, once dreamed of a Brahmin monk who said, 'I wish to rely on you as my mother.' Soon after, she became pregnant. When he was a child, he would always rise to greet śrāmaṇa (wandering ascetics). At the age of thirteen, he heard the recitation of the Amitābha Sūtra, and then requested to leave home. His relatives and friends tried to stop him, but he did not listen. So he went to Poshan Xingfu Temple to receive training. He heard the Tiantai teachings of the Threefold Contemplation and the Six Identities, which deeply resonated with him. During the Kaiyun era of the Later Han dynasty, he went to Ciguang in Qiantang, relying on the master's seat, and thoroughly understood the profound principles. Soon he was ordered to repeat them, surpassing all the disciples. Thereupon, everyone praised and revered him, calling him the Righteous Tiger. The family's teachings had been destroyed and abandoned during the Huichang era, and the meaning of the texts was incomplete. The sound of discussing the wonderful Dharma had already been swept away. The master sought out the Ten Mysteries, thoroughly researched the Fivefold Meanings, and lectured on the major scriptures more than twenty times, clarifying both understanding and practice, moving both eyes and feet, making the great meaning of the Lotus Sūtra manifest in the world. This was the master's power. When speaking with people, he did not ask whether they were wise or foolish, but fully revealed the complete meaning of the One Vehicle. Some doubted that this was not a good way to teach according to the individual's capacity, but the master said, 'It is just creating a connection with the poison drum.' He did not like mixed company and did not talk about worldly affairs. Even with great men and powerful clans, he never casually asked their names, let alone visited their homes. Usually, he only ate one meal a day, and his robes and bowl were always with him. He did not accumulate wealth. He always slept on his right side and sat in the lotus position. In the morning, he personally checked the appearance of the congee before allowing it to be received. If a disciple drank alcohol or took medicine after noon, he would be immediately expelled. Whenever there was a poṣadha (Buddhist monastic ceremony of confession), the masses gathered, and he would shed tears, probably thinking of the saying in the Mahāsaṃnipāta Sūtra about the unprincipled Manchus. He often taught people about the Pure Land practice of peaceful nourishment, and those who were able to be reborn there sensed auspicious signs.
往有之。雍熙三年八月朔。中夜睹白光出井。明滅不常。謂門人曰。吾報齡盡此矣。絕粒禁言。一心念佛。次夢擁衲沙門執金爐。焚香三繞其室。師問之。答曰。吾灌頂也。已生凈土。嘉汝所修。同我之志。故來相迎。夢覺呼其徒至。猶聞異香。至二十五日。為眾說止觀旨歸及觀心文義。辰時端坐止觀堂。面西而逝。壽七十五。臘五十五。院僧文偃等聞空中絲竹嘹亮。鈴鐸交作。漸久漸遠。依稀西去。茶毗得舍利無算。滅后三十一年。天禧二載法孫智圓得遺骨於他舍。乃鑿石為塔。重葬碼瑙坡。勒銘識于塔左。
智圓
字無外。自號中庸子。亦曰潛夫。徐姓。錢塘人。學語即知孝悌。人頗異之。稍長不與群稚嬉戲。常析木濡水。就石書字。或列花卉若綿蕝(祖悅切)然。戲為講訓之狀。父母見之。不忍逆其志。遂舍入空門。八歲登具于本郡龍興(今大中祥符)。十五知騷雅。多為唐律詩。二十一將從師儒。受周孔道。為文以訓世。會疾所縈。因自訟曰。汝浮屠子。發既祝矣。形既毀矣。而不習釋氏之典。乃外慕儒學。忘本背義。又豈稱周孔之旨乎。聞源清師傳智者三觀之法于奉先。遂負笈造焉。在摳衣之列者二年。會清去世。離群索居。嘗嘆天臺宗教。自荊溪沒後。其微言墜地者多矣。於是留意撰述。且
【現代漢語翻譯】 現代漢語譯本： 過去曾發生過這樣一件事：雍熙三年八月初一，半夜時分，有人看見一道白光從井中射出，忽明忽暗，變化不定。智圓（字無外，自號中庸子，亦曰潛夫）告訴他的門人說：『我此生的壽命就要到頭了。』於是他斷絕飲食，禁止說話，一心念佛。之後，他夢見一位身披袈裟的沙門，手持金爐，在他房間里焚香繞行三圈。智圓問他，沙門回答說：『我是來為你灌頂的。我已經往生凈土，嘉許你所修行的功德，與我的志向相同，所以前來迎接你。』夢醒后，他叫來他的弟子們，仍然聞到奇異的香氣。到了二十五日，他為眾人講解止觀的要旨和觀心文的意義。辰時，他端坐在止觀堂，面向西方圓寂，享年七十五歲，僧臘五十五年。院裡的僧人文偃等人聽到空中傳來絲竹音樂，清脆悅耳，鈴鐸的聲音交織在一起，漸漸地越來越遠，依稀是向西方而去。火化后得到無數舍利。圓寂后三十一年，天禧二年，法孫智圓在其他地方找到了他的遺骨，於是鑿石為塔，重新安葬在瑪瑙坡，並將銘文刻在塔的左側。
智圓（字無外，自號中庸子，亦曰潛夫），俗姓徐，是錢塘人。他從小就懂得孝順父母，友愛兄弟，人們都覺得他很特別。稍微長大一點，他就不和同齡的孩子們一起玩耍，經常劈開木頭，用水沾濕，在石頭上寫字，或者排列花草，像綿蕝（zú yuè）一樣，模仿講經說法的樣子。他的父母看到后，不忍心違揹他的意願，於是就讓他出家入了佛門。八歲時，他在本郡的龍興寺（今大中祥符寺）受了具足戒。十五歲時，他就精通詩詞歌賦，寫了很多唐律詩。二十一歲時，他打算跟隨老師學習儒學，接受周公孔子的教誨，用文章來教化世人。恰逢疾病纏身，於是他自我反省說：『你是一個出家的僧人，頭髮已經剃度，形體已經改變，卻不學習釋迦牟尼的經典，反而嚮往儒學，忘記根本，背離道義，又怎麼能符合周公孔子的旨意呢？』他聽說源清法師在奉先寺傳授智者大師的三觀之法，於是就揹著書箱前去拜訪。在源清法師門下學習了兩年。後來源清法師去世，他就離開了僧眾，獨自居住。他曾經感嘆天臺宗的教義，自從荊溪湛然大師圓寂后，那些精微的言論大多都失傳了。於是他專心致志地撰寫著作，並且……
【English Translation】 English version: In the past, there was such an event: In the first day of the eighth month of the third year of Yongxi, at midnight, someone saw a white light shooting out of a well, sometimes bright and sometimes dim, changing constantly. Zhiyuan (字Wuwai, 自號Zhongyongzi, also known as Qianfu) told his disciples, 'My lifespan in this life is coming to an end.' So he stopped eating, forbade speaking, and single-mindedly recited the Buddha's name. Later, he dreamed of a Shramana wearing a kasaya, holding a golden censer, and walking around his room three times while burning incense. Zhiyuan asked him, and the Shramana replied, 'I am here to perform the Abhisheka (灌頂) for you. I have already been reborn in the Pure Land (凈土), and I commend the merits of your practice, which are the same as my aspirations, so I have come to welcome you.' After waking up from the dream, he called his disciples, and they still smelled a strange fragrance. On the twenty-fifth day, he explained to the public the essence of Zhi Guan (止觀, calming and contemplation) and the meaning of Guan Xin Wen (觀心文, text on contemplating the mind). At Chen Shi (辰時, 7-9 am), he sat upright in the Zhi Guan Hall, facing west and passed away, at the age of seventy-five, with fifty-five years of monastic life. The monks in the monastery, Wen Yan and others, heard silk and bamboo music in the air, clear and melodious, and the sound of bells intertwined, gradually getting farther and farther away, vaguely heading west. After cremation, countless Sharira (舍利, relics) were obtained. Thirty-one years after his death, in the second year of Tianxi, his Dharma grandson Zhiyuan found his remains in another place, so he carved a stone tower and reburied them on Manao Slope, and inscribed the inscription on the left side of the tower.
Zhiyuan (字Wuwai, 自號Zhongyongzi, also known as Qianfu), whose secular surname was Xu, was a native of Qiantang. From a young age, he knew how to be filial to his parents and love his brothers, and people thought he was very special. When he grew up a little, he did not play with children of his age, and often split wood, wet it with water, and wrote characters on stones, or arranged flowers and plants, like Mian Jue (綿蕝, zú yuè), imitating the appearance of lecturing on scriptures. When his parents saw this, they could not bear to go against his wishes, so they allowed him to become a monk and enter the Buddhist gate. At the age of eight, he received the full precepts (具足戒) at Longxing Temple (龍興寺, now Dazhong Xiangfu Temple) in his prefecture. At the age of fifteen, he was proficient in poetry and prose, and wrote many Tang-style poems. At the age of twenty-one, he planned to follow a teacher to study Confucianism, receive the teachings of Duke Zhou and Confucius, and use articles to educate the world. Coincidentally, he was plagued by illness, so he reflected on himself and said, 'You are an ordained monk, your hair has been shaved, and your form has been changed, but you do not study the Buddhist scriptures, but instead yearn for Confucianism, forgetting the root and betraying righteousness, how can you conform to the meaning of Duke Zhou and Confucius?' He heard that Master Yuanqing was teaching the Threefold Contemplation (三觀) method of Master Zhiyi at Fengxian Temple (奉先寺), so he went to visit with his book box on his back. He studied under Master Yuanqing for two years. Later, Master Yuanqing passed away, and he left the Sangha (僧眾) and lived alone. He once lamented that the teachings of the Tiantai School (天臺宗), since the death of Master Zhanran of Jingxi (荊溪湛然), most of the subtle words have been lost. So he devoted himself to writing works, and...
有扶持之志。遂往西湖之孤山。其山崛起湖心。杳在塵外。水湛琉璃之色。波揚碼瑙之名(時改賜寶勝院)。後人尊其教。因以為號。又于其中樹亭名曰養素。亦名文會。錦繡薰風。望月疊翠。玉峰負暄。大概多為夜講設也。訓不失宗。學者成市。凡大師之說。荊溪所未記者。悉能記之。莫非祖述龍猛憲章文思。以三觀之旨。會同群經。幾百萬言。以廣其道。蓋世之學天臺者。未睹堂奧。即首問天臺以何為宗。或答云法性。或答云性具。獨師作法華十不二門正義序云。原夫一家宗趣。道傳三觀。悟自法華。故恢張龍猛之宗。解釋鷲峰之典云云。蓋聖人設教。意在修行。四教開合。不出三觀。則師論宗旨。度越諸師矣。又皆明吾佛之教。以見孔老二家。談其性命與夫報應之說。皆未臻其極。故其疏四十二章經序曰。古者能仁氏之王天下也。像無象之象。言無言之言。以復群生之性。由是佛教生焉。教之高下。視根之利鈍。是故有頓焉。有漸焉。然後混而為一。是謂開顯。而蚩蚩群匯率其化。復其性。蹈乎大方。安乎秘藏者。可勝言哉。逮乎後漢。其道東傳。時君仰其神元。元陶其訓。乃與仲尼．伯陽之說三焉。原夫仲尼之為訓也。揚唐虞三王之道。尊仁而尚義。俾復其王而企于帝也。伯陽之為訓也。揚三皇樸略之道。而
絕聖棄智。俾復其皇。而企于結繩者也。矧茲兩者。談性命焉。則未極于唯心乎。言報應焉。則未臻於三世乎。雖然。而於治天下。安國家不可一日而無之矣。美乎哉。其可教乎。域中也明矣。若夫釋氏之為訓也。指虛空世界悉我自心焉。非止言其太極生兩儀。玄牝為天地根而已矣。考善惡報應也。悉我自業焉。非止言其上帝無常。天網恢恢而已矣。有以見伯陽乎。仲尼乎。雖廣大。悉備至於濟神明。研至理者。略指其趣耳。大暢其妙者。則存乎釋氏之訓歟。其可教乎。域外也。又已明矣。域內則治乎身矣。謂之外教也。域外則治於心矣。謂之內教也。昔阮孝緒正以內外之名。為不誣矣。是故代人謂三者。混同焉。或幾乎失矣。或謂三者碩異焉。亦未為得也。何哉。復性有淺深。言事有遠近。則不得不異也。至乎遷善而遠罪。勝殘而去殺。則不得不同也。(凈覺還源記釋)又與駱節判書云。浮屠之法非古也。其來於東漢乎。其為體也清凈。其為用也仁恕。由是七六家十九流焉。為利於上下。救弊于孔老。其亦至矣。請揚搉而陳之。夫秦火六經漢興雜伯。民澆俗漓。爭奪方熾。禮讓𣹰微。則仲尼之仁義。伯陽之道德。或幾乎息矣。賴我浮屠之為訓也。既以三世報應制其事。復明一心空寂窮其理。民有聞報應之說者。雖貪
【現代漢語翻譯】 現代漢語譯本：拋棄聖人的準則，捨棄智慧，是爲了恢復到原本淳樸的狀態，甚至想要回到結繩記事的時代。更何況是這兩種學說（指儒、道），如果談論人的本性與命運，那還沒有達到唯心的境界；如果談論善惡報應，那還沒有達到三世輪迴的境界。雖然如此，但對於治理天下、安定國家來說，一天也不能沒有它們。真是太好了！它們是可以用來教化的，這在華夏境內是很明顯的。至於佛教的教義，指出整個虛空世界都是我自己的心所顯現，不僅僅是說太極生兩儀，玄牝是天地之根而已。考察善惡報應，認為一切都是我自己的業力所致，不僅僅是說上帝變化無常，天網恢恢疏而不漏而已。由此可見，老子和孔子，雖然博大，但都只是大致涉及到了通達神明、研究精深道理的趣味而已。能夠充分闡發其中奧妙的，恐怕要數佛教的教義了吧！它是可以用來教化的，這在華夏境外也是很明顯的。華夏境內的學說用來修身，可以稱之為外教；華夏境外的學說用來修心，可以稱之為內教。過去阮孝緒用內外之名來區分，並不是沒有道理的。因此，後人認為儒、道、佛三者混同，這幾乎是錯誤的；或者認為三者差異很大，這也不對。為什麼呢？因為恢復本性的程度有深淺，談論事情有遠近，所以不得不有所不同。至於勸人行善而遠離罪惡，戰勝殘暴而消除殺戮，那麼就不能不相同了。（凈覺《還源記》的解釋）又與駱節的判書上說：『佛教的法不是古代就有的，它從東漢傳入。它的本體是清凈，它的作用是仁慈寬恕。因此出現了七家六宗十九流派，爲了有利於統治者和百姓，糾正孔子和老子的弊端，也算是做到極致了。請讓我來闡揚並陳述它。秦朝焚燒六經，漢朝興起后各種學說混雜，民風澆薄，世俗浮誇，爭奪非常激烈，禮讓衰微，那麼孔子的仁義、老子的道德，幾乎要消失了。幸虧有佛教的教義，既用三世報應來約束人們的行為，又闡明一心空寂的道理來窮究真理。百姓中聽到報應之說的人，即使貪婪 現代漢語譯本： 現代漢語譯本：
【English Translation】 English version: Abandoning the standards of sages and discarding wisdom is to return to the original simplicity, even desiring to go back to the era of knotted ropes for record-keeping. Moreover, concerning these two doctrines (referring to Confucianism and Taoism), if discussing human nature and destiny, they have not yet reached the realm of idealism; if discussing karmic retribution, they have not yet reached the realm of the three lifetimes. Although this is the case, for governing the world and stabilizing the country, they cannot be absent for even a day. How wonderful! They are teachable, which is evident within China. As for the teachings of Buddhism, they point out that the entire empty universe is manifested from my own mind, not merely stating that the Taiji (the Supreme Ultimate) generates the two Y儀 (yin and yang), and the Mysterious Female is the root of heaven and earth. Examining karmic retribution, it considers everything to be caused by my own karma, not merely stating that God is impermanent, and the net of heaven is vast, yet nothing escapes. From this, it can be seen that Laozi (伯陽) and Confucius (仲尼), although vast, only roughly touched upon the interest of attaining enlightenment and studying profound principles. Those who can fully expound its mysteries are probably the teachings of Buddhism! It is teachable, which is also evident outside of China. The doctrines within China are used to cultivate the body, which can be called the external teaching; the doctrines outside of China are used to cultivate the mind, which can be called the internal teaching. In the past, Ruan Xiaoxu's distinction using the names of internal and external was not without reason. Therefore, later generations believe that Confucianism, Taoism, and Buddhism are mixed together, which is almost wrong; or believe that the three are very different, which is also incorrect. Why? Because the degree of restoring one's nature has depths, and the discussion of matters has distances, so there must be differences. As for persuading people to do good and stay away from evil, overcoming violence and eliminating killing, then they cannot be different. (Explanation of Jingjue's 'Returning to the Source Record') Also, in the judgment written to Luo Jie, it is said: 'The Dharma of Buddhism is not ancient; it came from the Eastern Han Dynasty. Its essence is purity, and its function is benevolence and forgiveness. Therefore, there are seven schools, six sects, and nineteen streams, in order to benefit the rulers and the people, and to correct the shortcomings of Confucius and Laozi, which can be considered to have reached the extreme. Please allow me to elucidate and present it. The Qin Dynasty burned the Six Classics, and after the rise of the Han Dynasty, various doctrines were mixed together, the customs of the people were shallow, the world was extravagant, the competition was very fierce, and the etiquette declined, then the benevolence and righteousness of Confucius and the morality of Laozi were almost disappearing. Fortunately, there are the teachings of Buddhism, which both use the retribution of the three lifetimes to restrain people's behavior, and explain the principle of the emptiness of one mind to explore the truth. People who hear the saying of retribution, even if greedy' English version: English version:
殘鄙吝之夫。亦庶乎賑乏周急矣。民有聞空寂之說者。雖矜功用壯之夫。亦庶乎守雌保弱矣。能周賑。則博濟之道行矣。守雌弱。則樸素之風振矣。博濟行。則禮讓著。樸素振。則刑罰措。以斯而利於民。則仲尼．伯陽之道不遠復矣。故曰。為利於上下。救弊于孔老焉。洎乎時君好之失其旨。方袍事之非其人。失其旨。則節制不行。非其人。則寂淡不守。乃以雕峻輪奐而奢夸。乃以輕肥溫飽而煒燁。徒以多為貴。則壞其道者眾矣。言以怪為美。則惑其聽者庶矣。遞相㳂襲𣹰以成俗。使夫清凈仁恕之風無乃蕩盡矣。於是蠶食蠹耗之謗。自茲而生矣。斯乃好之者。事之者之失耳。非教之罪也。而往世君民者。不察其所由。視其徒之不肖。而遷怒於善人教法者有焉。往往造毀佛之律行。挾釋之誅。亦何異乎以丹朱而罪堯。因商均而過舜。服藥過度。而歸咎於神農。縱火致焚。而反怨于燧人耶。又嘗嘆首楞嚴一經。劇談常住真心。的示佛乘修證。為最後垂範。雖欽慕斯文。而未敢判釋。一日門弟子以撰疏為請曰。楞嚴妙典。前哲解之者適二三家。而學者猶躊躇于兩楹。師胡不以龍猛三觀。智者四教約之申義。啟沃後昆。師既從所請。遂索經披讀。研核大義。且見智者三止之說。與經懸契。故岳公嘆其得經之深。非諸師所可企。
【現代漢語翻譯】 現代漢語譯本：對於那些吝嗇的人，或許可以幫助他們賑濟貧困，賙濟危難。民眾中如果有人聽聞了空寂的學說，即使是那些自以為功勛卓著、勇武剛強的人，或許也能做到守柔處雌，保護弱小。能夠賙濟危難，那麼廣施恩澤的道路就能通行了；能夠守柔處雌，那麼淳樸素真的風尚就能振興了。廣施恩澤的道路通行，那麼禮讓的風氣就會彰顯；淳樸素真的風尚振興，那麼刑罰就可以廢止。用這些來造福百姓，那麼孔子、老子的道義就不難恢復了。所以說，（佛法）是爲了上下得利，救治孔子、老子的學說所存在的弊端。等到當時的君主愛好佛法卻失去了它的真諦，僧侶們侍奉佛法卻不是合適的人選。失去真諦，那麼節制就不會實行；不是合適的人選，那麼清靜淡泊就不會堅守。於是就用華麗的建築來奢侈誇耀，用豐盛的飲食來顯示自己的顯赫。只是一味地以多為貴，那麼破壞佛法的人就多了；言論以怪誕為美，那麼被迷惑聽信的人就多了。互相沿襲，積久成俗，使得清凈仁恕的風尚恐怕要蕩然無存了。於是，蠶食百姓、蠹魚耗物的誹謗，就從這裡產生了。這實在是愛好佛法的人、侍奉佛法的人的過失，不是佛法的罪過啊！然而過去的君主和百姓，不考察事情的緣由，看到僧侶中的不肖之徒，就把怒氣轉移到善良的人和教法上，甚至有人制定毀壞佛寺的律令，施加殺戮僧侶的懲罰。這又有什麼不同於因為丹朱（Danzhu，堯的兒子，以不肖聞名）的罪過而責怪堯（Yao，古代聖賢君主），因為商均（Shangjun，舜的兒子，同樣以不肖聞名）的過失而責備舜（Shun，古代聖賢君主），服藥過度而歸罪於神農（Shennong，傳說中的醫藥之神），縱火導致焚燒而反過來埋怨燧人（Suiren，傳說中鉆木取火的發明者）呢？我又曾經讚歎《首楞嚴經》（Shoulengyan Jing，佛教經典名），詳盡地談論常住真心，明確地揭示佛乘的修證，作為最後的垂範。雖然欽佩羨慕這部經典，卻不敢輕易地加以判釋。有一天，門下的弟子請求我撰寫疏解，說：《楞嚴經》（Lengyan Jing）這部精妙的經典，以前的哲人解釋它的不過兩三家，而學習的人仍然在兩種觀點之間猶豫不決。老師您為什麼不用龍猛（Longmeng，佛教中觀學派創始人）的三觀、智者（Zhi Zhe，天臺宗創始人）的四教來概括它，闡明它的意義，啓發後來的學習者呢？我既然答應了他們的請求，於是就找來經書，披閱研讀，深入研究其中的大義，並且發現智者（Zhi Zhe）的三止之說，與經文暗合。所以岳公（Yue Gong，人名，此處指稱讚此經之人）讚歎他對經典的理解之深刻，不是其他法師所能達到的。
【English Translation】 English version: For those who are stingy and miserly, it may help them to relieve poverty and aid those in distress. If people hear about the teachings of emptiness and tranquility, even those who pride themselves on their achievements and strength may be able to maintain gentleness and protect the weak. If one can relieve distress, then the path of universal salvation can be practiced. If one can maintain gentleness, then the virtue of simplicity can be promoted. When the path of universal salvation is practiced, then the spirit of courtesy and humility will be manifested. When the virtue of simplicity is promoted, then punishments can be abolished. If these are used to benefit the people, then the ways of Confucius (Zhongni) and Lao Tzu (Boyang) will not be difficult to restore. Therefore, it is said that (Buddhism) is for the benefit of those above and below, and to remedy the shortcomings of the teachings of Confucius and Lao Tzu. When the rulers of the time favored it but lost its true meaning, and the monks served it but were not the right people, if they lost its true meaning, then restraint would not be practiced; if they were not the right people, then tranquility and detachment would not be maintained. Thus, they used ornate buildings to flaunt their extravagance, and sumptuous food to display their splendor. They only valued quantity, so there were many who corrupted the Dharma. Their words were strange and considered beautiful, so there were many who were confused and believed them. They imitated each other, and over time it became a custom, so that the spirit of purity, compassion, and forgiveness was almost completely lost. Therefore, slanders of devouring the people and consuming resources arose from this. This is truly the fault of those who favor and serve the Dharma, not the fault of the teachings! However, the rulers and people of the past did not examine the reasons for this, and seeing the unworthy among the monks, they transferred their anger to the good people and the teachings, and some even made laws to destroy Buddhist temples and inflict punishments on monks. How is this different from blaming Yao (Yao, a sage ruler of antiquity) for the sins of Danzhu (Danzhu, Yao's unworthy son), or reproaching Shun (Shun, a sage ruler of antiquity) for the faults of Shangjun (Shangjun, Shun's unworthy son), or blaming Shennong (Shennong, the legendary god of medicine) for overdosing on medicine, or resenting Suiren (Suiren, the legendary inventor of fire) for causing a fire? I once praised the Shurangama Sutra (Shoulengyan Jing, a Buddhist scripture), which discusses the true mind of permanence in detail and clearly reveals the cultivation and realization of the Buddha Vehicle as the final model. Although I admired this text, I did not dare to interpret it lightly. One day, my disciples asked me to write a commentary, saying: 'This wonderful scripture, the Shurangama Sutra (Lengyan Jing), has only been interpreted by two or three scholars in the past, and students are still hesitating between two views. Why don't you, teacher, use the Three Contemplations of Nagarjuna (Longmeng, founder of the Madhyamaka school of Buddhism) and the Four Teachings of Zhi Zhe (Zhi Zhe, founder of the Tiantai school of Buddhism) to summarize it, explain its meaning, and enlighten future learners?' Since I agreed to their request, I found the scripture, read it carefully, studied its profound meaning, and found that the Three Cessations of Zhi Zhe (Zhi Zhe) were in harmony with the text. Therefore, Yue Gong (Yue Gong, a person's name, referring to someone who praised the sutra) praised his deep understanding of the scripture, which could not be achieved by other teachers.
及瑩公清話云。楞嚴本在西域。秘而未傳於此土。智者聞之。忍死數年。俟經之來。無何入滅期逼。遺讖此經入漢。吾不得見之矣。當有宰官身菩薩。以文章翻譯佛語。又數百年。當有肉身比丘。以吾教判此經。歸中道第一義諦。茲言雖出假託。然亦頗符其意焉。師于經禪那現境門中不禮塔廟。摧毀經像等慨然發憤。排其謬妄。且力勉王公大人。曲加主盟。俾正法久住。文云。夫假象知真因。言體道。於是嚴其像以生其敬。寓其言以悟其心。住持三寶理在茲也。茍生邪見。豈達中庸。唯自敬身。輕毀經像。邪風一扇。愚者悅隨。昔衛元嵩諫周武帝不造麴見伽藍。以四海為平延大寺。和夫妻為聖眾。即皇帝是如來樹。令德為綱。維尊耆年為上座。周武惑之。遂滅佛法。凡為此說者。非天魔外道入吾佛法中。肆其奸謀。傾毀我教耶。今世細人。濫學其語。心非邪見。內惟饕餮。影附邪魔之蹤。熒惑無知之俗。率多背佛法以說己法。輕佛語以崇己語。及貴有位者。奴召𨽻役。頤指氣使。則兢兢戰剽。趍走不暇。茍得其言。或刻之琬琰。或置之簡牘。奢夸珍貴。惟日不足。及觀經像。則輕若草芥。以此驗之。進非達道。退非邪見。茍求利養。誑惑愚俗。欲彼尊崇於己耳。烏乎執政者。果以儒道治國。則當知此輩乃亂臣賊子之儔
【現代漢語翻譯】 現代漢語譯本： 及瑩公清話中記載，楞嚴經原本在西域，被視為秘密未曾傳入中國。智者大師聽聞后，決心等待此經的到來，甚至做好了犧牲的準備，等待了數年。不久后，他預感到自己入滅的時間臨近，便留下預言說：『此經傳入中國后，我將無法親眼見到。屆時會有一位身居要職的菩薩，以其文采翻譯佛語。再過數百年，會有一位肉身比丘，用我的教義來判讀此經，使其迴歸中道第一義諦。』雖然這些話可能是假託之言，但也頗為符合後來的發展。 當時，有禪師在禪那現境中，不禮拜塔廟，甚至摧毀經像等，對此，大師慨然發憤，駁斥其謬論，並且極力勸勉王公大臣，主持正義，使正法得以長久住世。大師的文章中寫道：『通過假象可以認識真正的因，通過言語可以體會道。因此，我們莊嚴佛像以生起敬意，寄託言語以領悟內心。住持三寶的道理就在於此。』如果產生邪見，又怎能通達中庸之道呢？只敬重自身，輕視甚至毀壞經像，這種邪風一旦興起，愚昧之人便會欣然追隨。 過去，衛元嵩勸諫周武帝不要建造形式各異的伽藍，而應以四海為平等的廣大寺廟，以夫妻為聖眾，以皇帝為如來樹，以令德為綱，以尊敬耆老為上座。周武帝被其迷惑，於是滅佛。凡是宣揚這種說法的人，不是天魔外道混入佛法之中，肆意施展奸計，傾覆我的佛教嗎？ 如今世上的一些小人，濫用這些言論，內心並非真的持有邪見，而是貪得無厭。他們依附邪魔的軌跡，迷惑無知的百姓，大多背離佛法而宣揚自己的法，輕視佛語而推崇自己的話。等到有機會接近有權有勢的人，便像奴隸一樣被呼來喝去，戰戰兢兢，奔走不及。只要得到他們的讚許，哪怕隻言片語，也會被刻在精美的玉石上，或寫在竹簡上，極盡奢華地炫耀，唯恐時間不夠。但當他們看到經書佛像時，卻輕視得如同草芥。以此來驗證，他們的行為既不是爲了通達真理，也不是真的持有邪見，只是爲了求取利益，欺騙迷惑愚昧的百姓，想讓他們尊崇自己罷了。 唉！執政者如果真的以儒家和道家的思想來治理國家，就應當明白這些人是亂臣賊子之流。
【English Translation】 English version: According to Ji Yinggong's 'Pure Conversations', the Surangama Sutra was originally in the Western Regions, kept secret and not transmitted to this land. When the wise Master Zhiyi heard of it, he resolved to await the arrival of the sutra, even at the cost of his life, and waited for several years. Soon after, he sensed that his time of entering Nirvana was approaching, so he left a prophecy saying: 'After this sutra is transmitted to China, I will not be able to see it with my own eyes. At that time, there will be a Bodhisattva in high office who will translate the Buddha's words with his literary talent. Several hundred years later, there will be a Bhikshu in the flesh who will interpret this sutra with my teachings, returning it to the supreme meaning of the Middle Way.' Although these words may be a fabrication, they are quite in line with later developments. At that time, there were Chan masters who, in the realm of Chan samadhi, did not worship pagodas and temples, and even destroyed sutras and images. To this, the Master indignantly refuted their fallacies, and earnestly exhorted princes and ministers to uphold justice, so that the Dharma could abide in the world for a long time. In his writings, the Master wrote: 'Through false appearances, one can recognize the true cause; through words, one can understand the Tao. Therefore, we adorn Buddha images to generate reverence, and entrust words to enlighten the mind. The principle of upholding the Three Jewels lies in this.' If one generates wrong views, how can one attain the Middle Way? Only respecting oneself, and belittling or even destroying sutras and images, this kind of evil wind, once it arises, will be gladly followed by the foolish. In the past, Wei Yuansong advised Emperor Wu of Zhou not to build various kinds of monasteries, but to take the four seas as equal and vast temples, to take husband and wife as the holy assembly, to take the emperor as the Tathagata tree, to take good virtue as the guiding principle, and to take respecting the elderly as the senior seat. Emperor Wu of Zhou was deluded by him, and then destroyed Buddhism. All those who propagate this kind of saying, are they not demons and heretics who have infiltrated the Buddha Dharma, wantonly carrying out their conspiracies to subvert my Buddhism? Nowadays, some petty people in the world abuse these words, their hearts are not really holding wrong views, but are greedy and insatiable. They cling to the traces of demons, bewitching the ignorant people, mostly deviating from the Buddha Dharma and propagating their own Dharma, belittling the Buddha's words and promoting their own words. When they have the opportunity to approach those in power, they are summoned and ordered about like slaves, trembling with fear, rushing about without rest. As long as they receive their praise, even if it is only a few words, it will be engraved on exquisite jade stones, or written on bamboo slips, extravagantly flaunting it, fearing that there is not enough time. But when they see sutras and Buddha images, they despise them as if they were weeds. To verify this, their actions are neither for attaining the truth, nor are they really holding wrong views, but only for seeking profit, deceiving and bewitching the ignorant people, wanting them to respect themselves. Alas! If the rulers truly govern the country with Confucian and Taoist thought, they should understand that these people are a gang of rebellious ministers and traitors.
。安可容也。果以佛教治心。則當遵佛囑。蓋大涅槃經付囑國王大臣。篤信檀越。見毀法者。當苦治之。使正法久住。即長壽之因也。惟執政者。從吾之言。而正之可矣。非從吾之言。遵佛之囑也。非遵佛之囑。行儒之道也。昔鄭子產問政于然明。對曰。視民如子。見不仁者誅之。如鷹鹯之逐鳥雀也。移此政以及吾教。則佛日重明矣。真風再扇矣。是乃救無量眾生無間獄苦。豈小補哉。又撰文殊說般若經疏二卷。般若心經疏一卷。不思議法門經疏一卷。彌陀經疏一卷。遺教經疏二卷(凈覺助宣記)。瑞應經疏一卷。普賢行法經疏一卷。無量義經疏一卷(慧覺雜珠記)。涅槃三德指歸鈔蘭盆摭華鈔西資鈔等共一百二十餘卷。世號十本疏主。門人集其平昔雜著。凡六十卷。題曰閑居編。且兼通孔墨。旁涉莊老。作文賦詩。清新雅健。悉用假其道。樂其情。日多杜門獨居。權勢不得屈。貴驕不得傲。世俗不得友。惟處士林逋為良鄰焉。時王文穆(欽若)與慈雲為法喜友。因至錢塘。郡僧悉迎于關外。慈雲遣使邀師同往。師以疾辭。笑謂使者曰。為我致意慈雲。錢塘且駐。卻一僧子。聞者笑而敬之。師早嬰痾瘵。常苦疲薾。伏枕方榻。自號病夫。著病夫傳。然猶不倦講道。亦不廢吟哦。草藁盈軸集曰。病課不喜相形問命。與夫
【現代漢語翻譯】 現代漢語譯本： 這難道可以容忍嗎？如果真的用佛教來治理內心，就應當遵從佛的囑託。因為《大涅槃經》中，佛陀付囑國王大臣、篤信的施主，見到毀壞佛法的人，應當嚴厲懲治他們，使正法長久住世，這才是長壽的原因啊。希望執政的人，聽從我的話，匡正他們就可以了。不聽從我的話，就是不遵從佛的囑託。不遵從佛的囑託，就是沒有實行儒家的道理。過去鄭子產向然明詢問政事，然明回答說：『看待百姓如同自己的孩子，見到不仁的人就誅殺他們，如同老鷹捕捉鳥雀一樣。』把這種政治理念推廣到我們的佛教，那麼佛日就會重新光明，真正的佛法之風就會再次興盛。這就能救度無量眾生脫離無間地獄的痛苦，難道是小小的補益嗎？ 他又撰寫了《文殊說般若經疏》二卷，《般若心經疏》一卷，《不思議法門經疏》一卷，《彌陀經疏》一卷，《遺教經疏》二卷（凈覺助宣記），《瑞應經疏》一卷，《普賢行法經疏》一卷，《無量義經疏》一卷（慧覺雜珠記），《涅槃三德指歸鈔》、《蘭盆摭華鈔》、《西資鈔》等，共一百二十餘卷。世人稱他為『十本疏主』。他的門人收集他平時的雜著，共六十卷，題名為《閑居編》。而且他兼通孔子、墨子的學說，廣泛涉獵莊子、老子的思想。作文章、寫詩歌，清新雅緻而又剛健有力。都善於運用這些學說來表達自己的思想，享受其中的樂趣。他平時大多閉門獨居，權勢不能使他屈服，富貴驕橫不能使他傲慢，世俗之人不能與他為友。只有處士林逋(lín bū)（人名）是他的好鄰居。當時王文穆(wáng wén mù)（欽若(qīn ruò)）與慈雲(cí yún)（僧人法號）是佛法上的知己好友，因此來到錢塘(qián táng)（地名）。郡里的僧人都到城外迎接他。慈雲派使者邀請這位法師一同前往，法師以生病為理由推辭了。笑著對使者說：『替我向慈雲致意，錢塘暫時駐留，卻少了一個僧人。』聽到的人都笑著敬佩他。法師早年就患有癆病，常常感到疲憊衰弱，只能靠著枕頭躺在矮榻上，自號『病夫』，並寫了《病夫傳》。然而他仍然不倦地講經說法，也不停止吟詩作賦。草稿堆滿了書軸，彙集成冊，叫做《病課》。不喜歡互相看相算命，以及那些...
【English Translation】 English version: How can this be tolerated? If one truly governs the mind with Buddhism, then one should follow the Buddha's instructions. Because in the Mahāparinirvāṇa Sūtra (dà niè pán jīng) (Great Nirvana Sutra), the Buddha entrusted kings, ministers, and devout donors to severely punish those who slander the Dharma, so that the True Dharma may abide long in the world, which is the cause of longevity. I hope that those in power will heed my words and correct them. Not heeding my words is not following the Buddha's instructions. Not following the Buddha's instructions is not practicing the way of Confucianism. In the past, Zheng Zichan (zhèng zǐ chǎn) asked Ran Ming (rán míng) about governance, and Ran Ming replied: 'Treat the people as your own children, and execute the unrighteous as a hawk chases after sparrows.' If this political philosophy is extended to our Buddhist teachings, then the sun of the Buddha will shine brightly again, and the true wind of the Dharma will flourish once more. This will save countless beings from the suffering of the Avīci hell, is it not a small benefit? He also wrote two volumes of Commentary on the Mañjuśrī's Discourse on Prajñā Sūtra (wén shū shuō bō rě jīng shū), one volume of Commentary on the Heart Sūtra (bō rě xīn jīng shū), one volume of Commentary on the Inconceivable Dharma Door Sūtra (bù sī yì fǎ mén jīng shū), one volume of Commentary on the Amitābha Sūtra (mí tuó jīng shū), two volumes of Commentary on the Sūtra of the Buddha's Last Teaching (yí jiào jīng shū) (annotated by Jingjue Zhuxuan (jìng jué zhù xuān)), one volume of Commentary on the Auspicious Response Sūtra (ruì yìng jīng shū), one volume of Commentary on the Universal Worthy's Practice Sūtra (pǔ xián xíng fǎ jīng shū), one volume of Commentary on the Immeasurable Meaning Sūtra (wú liàng yì jīng shū) (annotated by Huijue Zazhu (huì jué zá zhū)), Nirvana Three Virtues Directives, Ullambana Gleanings, Western Resources, and other works, totaling more than one hundred and twenty volumes. The world calls him the 'Master of the Ten Commentaries'. His disciples collected his miscellaneous writings, totaling sixty volumes, entitled Leisurely Dwelling Compilation. Moreover, he was versed in the teachings of Confucius and Mozi, and widely studied the thoughts of Zhuangzi and Laozi. He composed essays and poems, which were fresh, elegant, and vigorous. He skillfully used these teachings to express his thoughts and enjoy the pleasure within them. He usually lived in seclusion, power could not subdue him, wealth and arrogance could not make him arrogant, and worldly people could not befriend him. Only the recluse Lin Bu (lín bū) was his good neighbor. At that time, Wang Wenmu (wáng wén mù) (Qin Ruo (qīn ruò)) and Ciyun (cí yún) (a monk's Dharma name) were close friends in the Dharma, so they came to Qiantang (qián táng). The monks of the prefecture all welcomed him outside the city. Ciyun sent a messenger to invite the master to go with him, but the master declined on the grounds of illness. He smiled and said to the messenger: 'Please convey my regards to Ciyun, Qiantang is temporarily staying, but one monk is missing.' Those who heard this laughed and respected him. The master suffered from tuberculosis early in life and often felt tired and weak, so he could only lean on a pillow and lie on a low couch, calling himself 'Sick Man' and writing Biography of the Sick Man. However, he was still tireless in preaching the Dharma and did not stop composing poems. The drafts filled the scrolls, which were collected into a book called Sick Lessons. He did not like physiognomy and fortune-telling, and those...
陰陽吉兇之說。撰福善禍淫論。擇日說以矯時俗。其端方純一之風。誠頹波之砥柱也。預訓門人曰。吾沒後。無厚葬以罪我。無擇地建塔以誣我。無謁有位求銘記以虛美我。宜以陶器二合而瘞之。立石標前。志其年月名字而已。享年四十七。斸所居巖不屋而壇。陶器斂身。自銘其墓。以乾興元年二月十七日。自作祭文及輓詞三章。十九日入寂。吳遵路撰行業記。后十五年。積雨山頹。門人啟陶。睹師肉體不腐。爪發盡長。其唇微開。齒若珂玉。乃襲新衣。屑眾香而重瘞之。崇寧三年謚法慧大師。李詠史曰。通經十疏辨河傾。絕筆彌陁凈業成。陶器墳中收幻質。昭然精爽定西征。靖康改元。金人犯順。顯仁皇太后隨兩宮北狩。佩平日所事。繪四聖像以行。雖為黠虜所幽。而密蒙神祐。感於夢中。厥後南歸。謀所以報之者。有司改師所居為延祥觀。以奉四聖。香火遂移額山。北遷師塔焉。庚申紹興二十一載也。鎧庵謂就元繪四聖中。有觀音大士一像。羽流易以他像。足成四聖。遂令作記者亦曰。四聖謂天蓬．天猷．翊聖．真武也。紹熙中。山陰義铦游孤山以詩吊曰。講堂風月吊孤巒。已作崆峒問道山。卻憶四華來石室。不堪九虎守天關。湖邊幽草未成夢。竹外小梅初破顏。華表日斜丹灶冷。仙人化鶴幾時還。
附四
【現代漢語翻譯】 現代漢語譯本：他反對陰陽吉兇的說法，撰寫了《福善禍淫論》，用選擇吉日的方法來匡正當時的社會風氣。他那端正方直、純粹專一的風範，實在是頹廢世道中的中流砥柱啊。他預先告誡門人說：『我死後，不要用厚葬來加罪於我，不要選擇地方建造佛塔來欺騙我，不要去拜訪有權位的人請求撰寫墓誌銘來虛假地讚美我。應該用兩個陶器合在一起把我埋葬，在前面立一塊石碑，只記錄我的年月和名字就可以了。』他享年四十七歲。門徒們在他居住的巖洞前清理出一塊空地，不建房屋而築成祭壇，用陶器盛殮他的遺體，他親自為自己撰寫墓誌銘。在乾興元年二月十七日，他自己寫了祭文和三章輓歌，十九日圓寂。吳遵路撰寫了他的行業記。十五年後，因為連日降雨導致山體崩塌，門人打開陶器，看到他的肉身沒有腐爛，指甲和頭髮都長長了，嘴唇微微張開，牙齒像珂玉一樣潔白。於是給他穿上新的衣服，撒上各種香料重新埋葬。崇寧三年，朝廷追諡他為法慧大師。李詠史寫詩說：『精通經書十次疏通河道，絕筆之時彌陀凈業已經完成。陶器墳墓中收斂幻化的軀體，昭然的精魂必定已經西去。』靖康元年，金人入侵，顯仁皇太后跟隨徽、欽二帝北上被俘，她佩戴著平日所用的、繪有四聖像的畫像出行。雖然被狡猾的敵人囚禁，但暗中受到神靈的保佑，在夢中得到感應，之後得以返回南方。她想尋找報答神靈的方法，有關部門便將法慧大師居住的地方改建為延祥觀，用來供奉四聖。香火於是轉移到額山，法慧大師的佛塔也遷到了那裡，那是紹興二十一年庚申年。鎧庵說就元所繪的四聖像中，有一尊觀音大士像，道士們用其他神像替換了它，補足了四聖。於是命令撰寫記錄的人也說：『四聖指的是天蓬、天猷、翊聖、真武。』紹熙年間，山陰人義铦遊覽孤山，寫詩憑弔說：『講堂的風月憑弔著孤單的山巒，這裡已經變成了像崆峒山一樣的問道之所。卻又回憶起當年四華山人來到石室，不忍心看到九虎把守著天關。湖邊的幽草還沒有做成夢，竹子外面的小梅花剛剛綻放笑顏。華表在夕陽下顯得冷清，煉丹的爐灶也冷了，仙人化鶴什麼時候才能回來呢？』 附四
【English Translation】 English version: He opposed the theories of Yin-Yang and auspicious/inauspicious omens, composing 'On Rewarding Good and Punishing Evil,' and using the selection of auspicious days to correct the customs of the time. His upright, pure, and single-minded demeanor was truly a pillar of strength against the declining morals of the world. He forewarned his disciples, saying, 'After my death, do not burden me with lavish funerals, do not choose a site to build a pagoda to deceive me, do not seek out dignitaries to write epitaphs to falsely praise me. It is appropriate to bury me with two earthenware vessels joined together, and erect a stone marker in front, recording only the year, month, and my name.' He lived to the age of forty-seven. His disciples cleared a space in front of the cave he lived in, not building a house but constructing an altar. They placed his body in earthenware vessels, and he personally wrote his own epitaph. On the seventeenth day of the second month of the first year of the Qianxing era, he wrote his own eulogy and three elegies, and on the nineteenth day, he entered Nirvana. Wu Zunlu wrote a record of his deeds. Fifteen years later, due to continuous rain causing the mountain to collapse, his disciples opened the earthenware vessels and saw that his physical body had not decayed, his nails and hair had grown long, his lips were slightly open, and his teeth were like jade. So they dressed him in new clothes, sprinkled various fragrances, and reburied him. In the third year of the Chongning era, the court posthumously honored him as the Dharma Wisdom Master. Li Yongshi wrote a poem saying, 'Thoroughly versed in the scriptures, he dredged the river ten times, at the end of his writing, Amitabha's (Mituo 彌陀) Pure Land practice was completed. The illusory body is collected in an earthenware tomb, the clear spirit must have journeyed to the West.' In the first year of the Jingkang era, the Jin people invaded, and Empress Dowager Xianren followed Emperors Huizong and Qinzong north into captivity. She carried with her a painting of the Four Saints (Si Sheng 四聖) that she usually used. Although imprisoned by the cunning enemy, she was secretly blessed by the gods, received inspiration in a dream, and later was able to return to the South. She sought a way to repay the gods, and the relevant authorities converted the place where the master had lived into the Yanshang Monastery, to enshrine the Four Saints. The incense and fire were then moved to Mount E, and the master's pagoda was also moved there, in the Gengshen year, the twenty-first year of the Shaoxing era. Kai'an said that in the painting of the Four Saints painted by Jiu Yuan, there was an image of the Great Bodhisattva Guanyin (Guanyin 觀音), which the Taoists replaced with other images to complete the Four Saints. So he ordered the person writing the record to also say, 'The Four Saints refer to Tianpeng (天蓬), Tianyou (天猷), Yisheng (翊聖), and Zhenwu (真武).' During the Shaoxi era, Yi Qian of Shanyin traveled to Gushan and wrote a poem to mourn him, saying, 'The wind and moon of the lecture hall mourn the lonely mountain, this place has already become a place for seeking the Dao like Mount Kongtong. But I recall the Four Hua Mountain man coming to the stone chamber, I cannot bear to see the Nine Tigers guarding the Heavenly Gate. The secluded grass by the lake has not yet formed a dream, the small plum blossoms outside the bamboo have just begun to smile. The Huabiao (華表) is desolate in the setting sun, the alchemy stove is cold, when will the immortal transform into a crane and return?' Appendix Four
人
文備
字昭。本鄭姓。福州侯官人。幼事師太平寺。誦法華．維摩．圓覺．十六觀．小般若等經。靡不精練。從唐清泰受尸羅本寺。晉天福間褁囊游浙中。初至會稽從柔法師傳百法論。綿歷數稔。詣錢唐龍興寺。訪先達。溫習其義。于名數一支尤造淵極。續聞天臺三觀之學可以指南群惑。誓欲傳通。遂登慈光因師之門。孜孜翼翼。不捨晝夜。凡法華．凈名．光明等疏句及摩訶止觀悉洞曉。肯歸同門。因師每與覆述觀法。莫逆於心。因謂人曰。備雖後進。今與吾並驅于義解之途。諒無先後矣。因沒。師仍北面事恩。蓋學無常師理。長則就也。師氣度沉厚。終日如愚。洎後學詢疑。同儔立難。擊蒙辨惑。旨遠辭文。或謂師曰。斷佛種人乃祖斯戒。所學如此。盍誨人一方乎。師曰。宗匠頗眾。講授滿門。吾祖之風未墜于地。抗跡閑居。從吾所好。於是三十餘年坐忘一室。陶神妙觀。介然自得。故其解行人罕知之。惟懷道者默識焉。雍熙二年秋染微疾。忽憑幾三出圓相。或問西方之信。以偈答曰。嗟彼浮世人。問我西方信。其信早縱橫。群迷自不認。一水百千波。波波皆佛印。舉動真彌陀。誨爾常精進。疾革。侍者問。凈業成就。有休徴乎。答曰。吾先圖出圓相。乃所見凈土事也。言訖累足而逝。壽六十。臘
【現代漢語翻譯】 現代漢語譯本 人（Wen Bei，字昭）：俗姓鄭，福州侯官人。年幼時在太平寺侍奉師父，誦讀《法華經》、《維摩詰經》、《圓覺經》、《十六觀經》、《小般若經》等經典，無不精通熟練。在唐朝清泰年間，于尸羅本寺受戒。晉朝天福年間，攜帶行囊遊歷浙江一帶。最初到達會稽時，跟隨柔法師學習《百法論》，歷時數年。之後前往錢塘龍興寺，拜訪前輩，溫習經義，尤其在名相義理方面達到了精深的地步。後來聽說天臺宗的三觀之學可以指引解除各種迷惑，立誓要傳揚通達。於是前往慈光因師門下，勤奮努力，日夜不懈。凡是《法華經》、《凈名經》、《光明經》等疏句以及《摩訶止觀》，全部通曉。因師非常讚賞他，經常與他一起探討觀法，彼此心領神會。因師曾對人說：『文備雖然是後輩，現在在義理解釋的道路上與我並駕齊驅，想必不會有先後之分了。』因師去世后，文備仍然以對待老師的禮節侍奉因師，因為學習沒有固定的老師，誰有道理就向誰學習。文備氣度沉穩厚重，整天看起來好像很愚笨。等到後輩請教疑問，同輩提出難題，他都能啟迪矇昧，辨析疑惑，言辭精煉，意義深遠。有人對他說：『斷絕佛種的人是祖師所禁止的，你所學的如此精深，何不教化一方呢？』文備說：『宗師很多，講授的人也很多，我祖師的遺風還沒有衰落，我還是隱居起來，做自己喜歡的事情吧。』於是三十多年來，他坐禪於一室之中，忘卻外物，修習微妙的觀法，怡然自得。所以他的見解很少有人知道，只有懷有道心的人才能默默地理解他。 雍熙二年秋天，文備染上小病，忽然靠著幾案三次畫出圓相。有人問他是否看到了西方的景象，他用偈語回答說：『可嘆那些浮世之人，問我西方的景象。西方的景象早已縱橫顯現，只是世人自己不認識。一滴水中有百千個波浪，每個波浪都是佛的印記。舉手投足都是真正的彌陀佛，勸你們要常常精進。』病危時，侍者問他：『往生凈土的功業成就，有什麼預兆嗎？』他回答說：『我先前畫出的圓相，就是我所見到的凈土景象。』說完就雙腿交疊而逝，享年六十歲，僧臘不詳。
【English Translation】 English version Ren (Wen Bei, styled Zhao): His original surname was Zheng, and he was a native of Houguan in Fuzhou. As a child, he served a teacher at Taiping Temple, reciting scriptures such as the Lotus Sutra (Fahua Jing), Vimalakirti Sutra (Weimojie Jing), Perfect Enlightenment Sutra (Yuanjue Jing), Sixteen Contemplations Sutra (Shiliu Guan Jing), and Small Perfection of Wisdom Sutra (Xiao Bore Jing), all of which he mastered proficiently. During the Qingtai period of the Tang Dynasty, he received precepts at Shiluoben Temple. During the Tianfu period of the Jin Dynasty, he traveled to Zhejiang with his bag. Initially, he studied the Hundred Dharmas Treatise (Bai Fa Lun) under Dharma Master Rou in Kuaiji for several years. Later, he visited Longxing Temple in Qiantang to consult with senior monks and review the sutra meanings, especially excelling in the study of nominal terms and doctrines. Hearing that the Tiantai school's Threefold Contemplation (San Guan) could guide people out of confusion, he vowed to propagate it. He then went to Ciguang and became a disciple of Master Yin, diligently studying day and night. He thoroughly understood the commentaries on the Lotus Sutra, Vimalakirti Sutra, Golden Light Sutra (Guangming Jing), and the Great Calming and Insight (Mohe Zhiguan). Master Yin greatly appreciated him and often discussed contemplation methods with him, finding him to be a kindred spirit. Master Yin once said to others, 'Although Wen Bei is a junior, he is now keeping pace with me on the path of doctrinal understanding, and there will likely be no difference between us.' After Master Yin passed away, Wen Bei continued to serve him with the respect due to a teacher, for learning has no fixed teacher; one should learn from whoever possesses the truth. Wen Bei was calm and profound in demeanor, appearing foolish all day long. However, when juniors sought clarification or peers raised difficult questions, he could enlighten the ignorant and resolve doubts with concise and profound words. Someone said to him, 'Cutting off the lineage of the Buddha is forbidden by the patriarchs. You have learned so much, why not teach and transform others?' Wen Bei replied, 'There are many masters and teachers already, and my ancestral tradition has not yet declined. I prefer to live in seclusion and do what I enjoy.' Thus, for over thirty years, he sat in meditation in a single room, forgetting external matters and cultivating profound contemplation, finding joy within himself. Therefore, his insights were rarely known, and only those with a mind for the Dao could understand him. In the autumn of the second year of the Yongxi era, Wen Bei contracted a minor illness. Suddenly, he leaned on his desk and drew three perfect circles. Someone asked him if he had seen the Western Pure Land. He replied with a verse: 'Alas, those people of the floating world, ask me about the Western Land. The reality of the Western Land has long been manifest, but people themselves do not recognize it. In a single drop of water, there are hundreds of thousands of waves, and each wave is the seal of the Buddha. Every action is the true Amitabha Buddha, I urge you to always be diligent.' As his illness worsened, an attendant asked him, 'Is there any sign of the accomplishment of your Pure Land practice?' He replied, 'The perfect circles I drew earlier are the visions of the Pure Land that I have seen.' After saying this, he passed away in the lotus position, at the age of sixty. The number of years he spent as a monk is unknown.
四十九。景德中孤山以猶子述行業記。
慶昭
字子文。胡姓。錢唐人。幼出家開化院。年十三受具。二十一聞天臺教法。會同一性。抗折諸宗。適源清師傳道于奉先。師北面事之。服勤左右。凡十七年。茂名峻業。穎出朋儔。奉先謝世。師遂嗣講。不墜父風。後學歸之者眾。未幾徙居石壁山。欲為終焉。計屬城南有梵天。上方乃巖禪師棲真之所。主僧遇明舍為講院。請師開山。景德元年四月也。真風既揚。遠近從化。化緣云畢。我報亦終。以天禧元年四月十六日歸寂于正寢。壽五十五。臘四十一。門人奉全身葬于大慈山崇教院之右。秘丞張君房帥錢唐重師之道。命工琢石為塔以識之。師平日講法華止觀及諸部經論共百餘周。傳教弟子自咸潤而下凡九十七人。滅后四年。門人從政。請孤山狀其行業。乃論之曰。師性重厚。不尚誇耀。講誦之外。端居靜室晏如也。不結托以要譽。而名亦傳於后。無財食以聚眾。而徒亦僅千百。不誑誕以駭世。而世或歸其仁。君子謂絕此三病。得此三利。求之叔世。為難能乎。雖欲勿稱識者。其舍諸吾執野史。筆于江湖間。纖善微惡。往往跡諸簡牘以勸。以懲。況師之行業偉異者耶。既答門人之請。而亦假以為訓焉。先是光明玄義有廣略二本抗行於世。恩師制發揮記解釋略本
【現代漢語翻譯】 現代漢語譯本 四十九。景德年間，孤山智圓用猶如對待侄子的態度來記述慶昭的行業事蹟。
慶昭
字子文，俗姓胡，錢塘（今杭州）人。年幼時在開化院出家，十三歲受具足戒。二十一歲時聽聞天臺宗的教法，領會到萬法同一的真性，駁斥其他宗派的觀點。恰逢源清禪師在奉先傳道，慶昭便以弟子的身份侍奉他，服侍左右長達十七年。他的才華和高尚的德行在同輩中脫穎而出。源清禪師去世后，慶昭便繼承了他的講席，沒有丟棄老師的風格，後來的學子都歸附於他。不久之後，他遷居到石壁山，想要在那裡終老。後來考慮到所屬的城南有梵天寺，上方又是巖禪師修身養性之處，梵天寺的主持遇明禪師騰出地方作為講院，邀請慶昭去開山講法，時間是景德元年四月。他的純正的佛法傳播開來，遠近的人都來歸從教化。教化的因緣已經圓滿，我的報身也走到了盡頭。在天禧元年四月十六日于自己的房間安詳圓寂，享年五十五歲，僧臘四十一。門人將他的全身安葬在大慈山崇教院的右側。秘閣丞張君房敬重慶昭的德行，命工匠雕刻石塔來紀念他。 慶昭禪師平日講解《法華經》、《止觀》以及其他各部經論，總共一百多遍。傳授教法的弟子從咸潤以下共有九十七人。圓寂四年後，他的門人從政，請求孤山智圓撰寫他的行業事蹟。孤山智圓於是評論說：慶昭禪師天性沉穩厚重，不崇尚誇耀。除了講經誦經之外，總是端坐在安靜的房間里，安然自得。他不結交權貴以求取名譽，但他的名聲也流傳於後世。他沒有用錢財和食物來聚集大眾，但他的門徒也有近千百人。他不使用虛妄的言論來驚世駭俗，但世人卻敬佩他的仁德。君子認為他杜絕了這三種弊病，獲得了這三種利益，在末世來說，是很難得的。即使想要不稱揚他，有識之士又怎麼會捨棄他呢？我這個鄉野之人，只能把他的事蹟記錄在江湖傳聞之中，即使是細微的善行和惡行，也往往記載在書簡上，用來勸勉和懲戒。更何況慶昭禪師的行業是如此偉大和不同尋常呢？我既已答應了門人的請求，也藉此來作為訓誡。 在此之前，《光明玄義》有廣本和略本兩種版本在世上流傳，慶昭禪師撰寫了《發揮記》來解釋略本。
【English Translation】 English version 49. During the Jingde era, Gushan Zhiyuan recorded the deeds of Qingzhao with the attitude of treating a nephew.
Qingzhao
His courtesy name was Ziwu, and his surname was Hu. He was a native of Qiantang (present-day Hangzhou). He became a monk at Kaihua Temple at a young age and received the full monastic precepts at the age of thirteen. At the age of twenty-one, he heard the teachings of the Tiantai school and comprehended the true nature of the oneness of all dharmas, refuting the views of other schools. It happened that Chan Master Yuanqing was propagating the Dharma at Fengxian, so Qingzhao served him as a disciple, attending to him for seventeen years. His talent and noble virtue stood out among his peers. After Chan Master Yuanqing passed away, Qingzhao inherited his teaching seat, not abandoning his teacher's style, and later students all came to him. Soon after, he moved to Shibi Mountain, wanting to spend his remaining years there. Later, considering that Fantian Temple was located in the southern part of the city, and the upper part was where Chan Master Yan was cultivating, the abbot of Fantian Temple, Yuming Chan Master, vacated a place as a lecture hall and invited Qingzhao to open the mountain and preach the Dharma, which was in April of the first year of Jingde. His pure Dharma spread, and people from far and near came to follow and be transformed. The karmic conditions for transformation were fulfilled, and my reward body also came to an end. On the sixteenth day of April in the first year of Tianxi, he passed away peacefully in his room, at the age of fifty-five, with forty-one years of monastic life. His disciples buried his whole body to the right of Chongjiao Temple on Daci Mountain. Zhang Junfang, the Secretary of the Imperial Secretariat, respected Qingzhao's virtue and ordered craftsmen to carve a stone pagoda to commemorate him. Chan Master Qingzhao usually lectured on the Lotus Sutra, Mohe Zhiguan (Great Calming and Contemplation), and other scriptures and treatises, more than a hundred times in total. There were ninety-seven disciples who received the Dharma transmission from Xianrun onwards. Four years after his passing, his disciple Congzheng requested Gushan Zhiyuan to write about his deeds. Gushan Zhiyuan then commented: Chan Master Qingzhao was naturally calm and generous, not advocating boasting. Apart from lecturing and reciting scriptures, he always sat upright in a quiet room, at ease. He did not associate with powerful people to seek fame, but his reputation was passed down to later generations. He did not use money and food to gather the masses, but his disciples numbered nearly a thousand. He did not use false words to shock the world, but the world admired his benevolence. The gentleman believes that he eliminated these three evils and obtained these three benefits, which is rare in the degenerate age. Even if one wanted not to praise him, how could those with knowledge abandon him? I, a rustic person, can only record his deeds in the rumors of the Jianghu, and even the slightest good deeds and evils are often recorded in the letters, used to encourage and punish. Moreover, how great and extraordinary are the deeds of Chan Master Qingzhao? I have already agreed to the request of the disciples, and I also use this as a precept. Before this, there were two versions of the Guangming Xuanyi (Profound Meaning of Light), the extensive version and the abbreviated version, circulating in the world. Chan Master Qingzhao wrote the Fahui Ji (Commentary on Development) to explain the abbreviated version.
。乃謂廣本是後人擅增。遂以四失評之。弟子奉先．清靈．光敏共構難詞。輔成師義。欲廢廣本。法智撰扶宗釋難力救廣本。十種觀心等文謂。清．敏二公不解發軫揀境之非。觀成曆法之失。而師與孤山既預清門列。亦撰辨訛駁釋難之。非救發揮之得。如是反覆。各至於五。綿歷七年。永嘉忠攢結前後十番之文。號十義書。自茲二家觀法不同。各開戶牖。枝派永異。今山家號清昭之學為山外宗。故天臺之道自師數傳之後。厥嗣漫息。而中興教觀遂屬於法智焉。鎧庵曰。予謂棄陰觀真。猶棄冰觀水。即陰觀真。猶即冰觀水。若乃既知陰是妄矣。猶觀妄焉。是猶知冰是水矣。猶觀冰焉。是亦大惑也。荊溪云。凡觀心者(定境)。先了萬法唯心(了法)。方可觀心(用觀)。請以斯言格之。自見臧否。
繼齊
字希中。貌壯而氣清。志高而辭正。永嘉之翹楚也。初學止觀法門于奉先清。又習凈名大義于石壁昭。又與孤山圓為忘年友。孤山嘗為師作字說。美其學行。時法智制不二門指要鈔。立別理隨緣之義。師謂之濫說。與嘉禾玄．天臺穎並形辭藻。互相攻擊。爾後十門折難既出。則師與夫二家之文俱湮。汲無聞矣。
咸潤
字巨源。鄭姓。越之上虞人。七歲事等慈子明師進具。精貫毗尼。后游臺嶺
【現代漢語翻譯】 現代漢語譯本：於是（法智）說廣本（《摩訶止觀》的廣本）是後人擅自增加的，就用『四失』來評論它。弟子奉先、清靈、光敏共同構思難題，輔助成師（繼齊）的觀點，想要廢除廣本。法智撰寫了扶宗釋難的文章，竭力維護廣本。《十種觀心》等文章認為，清靈、光敏二公不理解『發軫揀境』的錯誤，以及『觀成曆法』的失誤。而繼齊和孤山既然已經列入清靈的門下，也撰寫辨訛駁釋難的文章，並非救助發揮（廣本）。像這樣反覆辯論，各自達到五次，持續了七年。永嘉忠攢集前後十番的文章，號為《十義書》。從此二家觀法不同，各自開創門戶，枝派永遠不同。現在山家派稱清靈、昭的學說為山外宗。所以天臺宗的道統自從繼齊數傳之後，後繼者逐漸減少，而中興教觀的任務就屬於法智了。鎧庵說：『我認為捨棄陰而觀真，就像捨棄冰而觀水；即陰觀真，就像即冰觀水。如果已經知道陰是虛妄的了，還去觀虛妄，這就好像知道冰是水了，還去觀冰一樣，這也是大迷惑啊。』荊溪（湛然）說：『凡是觀心的人（定境），先要了解萬法唯心（了法），才可以觀心（用觀）。』請用這些話來衡量，自然可以見到優劣。 繼齊（人名）：字希中，容貌雄壯而氣質清朗，志向高遠而言辭正直，是永嘉的傑出人物。起初向奉先、清靈學習止觀法門，又向石壁昭學習《凈名經》的大義，又與孤山圓結為忘年之友。孤山曾經為繼齊作字說，讚美他的學問和品行。當時法智製作了《不二門指要鈔》，提出了『別理隨緣』的義理，繼齊認為這是濫說，與嘉禾玄、天臺穎一起運用辭藻，互相攻擊。後來《十門折難》問世，繼齊和那兩家的文章都湮沒了，沒有人再提起。 咸潤（人名）：字巨源，姓鄭，是越州上虞人。七歲時侍奉等慈子明師，受具足戒，精通毗尼（戒律）。後來遊歷天臺山。
【English Translation】 English version: Thereupon, (Fazhi) said that the Guangben (the expanded version of 'Mohe Zhiguan') was presumptuously added by later people, and he criticized it with the 'Four Losses'. Disciples Fengxian, Qingling, and Guangmin jointly conceived difficult questions to support Chengshi's (Ji Qi's) views, wanting to abolish the Guangben. Fazhi wrote articles to support his school and refute the difficulties, striving to defend the Guangben. The 'Ten Kinds of Observing the Mind' and other articles argued that Qingling and Guangmin did not understand the errors of 'initiating the journey and selecting the realm' and the mistakes of 'observing and completing the calendar method'. Since Ji Qi and Gushan were already listed under Qingling's school, they also wrote articles to distinguish errors and refute difficulties, not to rescue and develop (the Guangben). Debating back and forth like this, each reaching five times, lasting for seven years. Yongjia Zhong compiled ten articles before and after, called the 'Ten Righteousness Books'. From then on, the two schools had different methods of observation, each creating their own portals, and the branches and factions were forever different. Now the Shanjia school calls the teachings of Qingling and Zhao the 'Outer Mountain School'. Therefore, the lineage of Tiantai Buddhism gradually diminished after several transmissions from Ji Qi, and the task of revitalizing the teachings and observations belonged to Fazhi. Kai'an said: 'I think abandoning the Yin to observe the True is like abandoning ice to observe water; observing the True in the Yin is like observing water in the ice. If one already knows that the Yin is illusory, yet still observes the illusory, it is like knowing that ice is water, yet still observing ice. This is also a great delusion.' Jingxi (Zhanran) said: 'All those who observe the mind (in meditative state) must first understand that all dharmas are only mind (understanding the Dharma) before they can observe the mind (using observation).' Please use these words to measure, and you will naturally see the merits and demerits. Ji Qi (name of a person): His courtesy name was Xizhong. He had a strong appearance and a clear temperament, high aspirations and upright words. He was an outstanding figure in Yongjia. Initially, he studied the methods of 'Zhi Guan' (止觀, calming and contemplation) from Fengxian and Qingling, and then studied the great meaning of the 'Vimalakirti Sutra' from Shibi Zhao. He also became a friend of Gushan Yuan, despite their age difference. Gushan once wrote a character description for Ji Qi, praising his learning and conduct. At that time, Fazhi produced the 'Essentials of the Non-Dual Gate', establishing the meaning of 'separate principle following conditions'. Ji Qi considered this to be an abuse of language, and together with Jiahe Xuan and Tiantai Ying, he used rhetoric to attack each other. Later, when the 'Ten Gates of Refutation' came out, the writings of Ji Qi and those two families were all submerged, and no one mentioned them anymore. Xian Run (name of a person): His courtesy name was Juyuan, his surname was Zheng, and he was from Shangyu in Yuezhou. At the age of seven, he served the teacher Deng Ci Ziming and received the full precepts, mastering the Vinaya (戒律, monastic rules). Later, he traveled to Mount Tiantai.
。讀智者三觀書有省。詣錢唐開化昭輪下。博究凈名法華涅槃楞嚴之義。昭乃分座而處。謂可任法器。昭赴梵天俾。師代之。景德四年。上虞宰裴奐洎里中緇素迎還等慈。宣衍凈教。天禧初。徙舍郡之隆教。昭示寂。授以爐拂．嗣宅梵天。講說四辨。遠近宗仰。天聖三年。徙住永福。於是越之文雅忠公洎其徒奇玉入京。譽師道素。且云。踞猊床。揮麈柄。時漸三紀五舍。百講業成名立。乃請李淑撰。傳教弟子題名記刻石示后。略曰。師最初傳教曰。善明以下斷。以天聖終祀。凡若干人。編名左次。后得度者緒而表之。抑儒門著錄之一端也。
本支輝映傳
周過其歷享天祿者。餘八百年。號魯衛。晉功實多焉。故傳云。文武成康之封建。母弟以藩屏。周非若童子之辨。髦而因以敝之。法智之中興也。矩如克家之子。凈覺骨鯁之臣。而慈雲皆以真子養之。凡所著述若記．若鈔．或序．或刊。惟恐其道一日不行於天下。則其用心視彼為本。而自視為支。以全芘其根抵者。豈不盛哉。撰慈雲懺主列傳。
遵式
字知白。葉姓。天臺人。母王。乞男于觀音大士。夢美女授以明珠。咽之生師。七月能從母稱觀音名。稍長不樂隨兄為賈。潛往東山求義全為師。全先夢有童子處其寺佛像之左者。已而師至。與
【現代漢語翻譯】 讀了智者（Zhi Zhe，人名）的《三觀書》後有所領悟，於是前往錢唐（Qiantang，地名）開化昭輪（Zhaolun，人名）處，廣泛研究《凈名經》、《法華經》、《涅槃經》、《楞嚴經》的義理。昭輪於是分座而處，認為他可以勝任弘揚佛法的法器。昭輪前往梵天俾（Fantianbi，地名），師父（指遵式）代替他。景德（Jingde，年號）四年，上虞（Shangyu，地名）縣宰裴奐（Pei Huan，人名）以及當地的僧人和信徒迎接他回到等慈（Dengci，寺名），宣揚闡述清凈的教義。天禧（Tianxi，年號）初年，遷居到郡里的隆教（Longjiao，寺名）。昭輪圓寂后，將爐拂授予他，繼承梵天（Fantian，寺名）的住持之位，講說四種辯才，遠近的人都宗奉仰慕他。天聖（Tiansheng，年號）三年，遷居到永福（Yongfu，寺名）。於是越州（Yuezhou，地名）的文雅忠公（Wen Yazhonggong，人名）以及他的弟子奇玉（Qiyu，人名）入京，稱讚師父的道德素養，並且說：『佔據獅子座，揮動拂塵柄，時間漸漸過去三十五年，講經百次，事業有成，名聲顯赫。』於是請求李淑（Li Shu，人名）撰寫《傳教弟子題名記》刻在石頭上，用來昭示後人。大致寫道：『師父最初傳教，從善明（Shanming，人名）以下斷絕，到天聖（Tiansheng，年號）終了，總共有若干人，按照名字的先後順序排列在左邊。後來得到度化的人，繼續記錄在後面。』這也算是儒家著錄的一個方面。
本支輝映傳
周朝超過了它歷經享用天祿的時間，還有八百年，號稱魯衛（Lu Wei，諸侯國名）。晉朝的功勞確實很多。所以《傳》中說：『文王、武王、成王、康王分封諸侯，用兄弟來作為藩籬屏障。』周朝不像小孩子那樣分辨不清，年老了反而因此而衰敗。法智（Fazhi，人名）的中興，就像能繼承家業的兒子，凈覺（Jingjue，人名）是剛正不阿的臣子，而慈雲（Ciyun，人名）都用對待真子的方式來培養他們。凡是所著的述作，無論是記、是鈔、或是序、或是刊，都唯恐他的道有一天不能在天下通行。那麼他的用心是把他們看作根本，而把自己看作枝幹，來保全庇護他們的根基，這難道不是非常盛大的事情嗎？撰寫《慈雲懺主列傳》。
遵式（Zunshi，人名）
字知白（Zhibai，字），姓葉（Ye，姓），天臺（Tiantai，地名）人。母親王氏（Wang Shi，人名），向觀音大士（Guanyin Dashi，菩薩名）祈求生兒子，夢見美女授予她一顆明珠，吞下後生下了師父（指遵式）。七個月大的時候就能跟著母親稱念觀音（Guanyin，菩薩名）的名號。稍微長大一點不喜歡跟隨哥哥做生意，偷偷前往東山（Dongshan，地名）求義全（Yiquan，人名）為師。義全先前夢見有童子處在他的寺廟佛像的左邊，不久師父就到了，與夢境相符。
【English Translation】 After gaining insight from reading Zhi Zhe's (智者, a person's name) 'Treatise on the Three Contemplations,' he went to Zhaolun (昭輪, a person's name) at Kaihua (開化, place name) in Qiantang (錢唐, place name), extensively studying the meanings of the 'Vimalakirti Sutra,' 'Lotus Sutra,' 'Nirvana Sutra,' and 'Surangama Sutra.' Zhaolun then divided the seat and placed him there, considering him capable as a vessel for propagating the Dharma. Zhaolun went to Fantianbi (梵天俾, place name), and the master (referring to Zunshi) replaced him. In the fourth year of Jingde (景德, reign title), Pei Huan (裴奐, a person's name), the magistrate of Shangyu (上虞, place name), and the local monks and laypeople welcomed him back to Dengci (等慈, temple name), propagating and expounding the pure teachings. At the beginning of Tianxi (天禧, reign title), he moved to Longjiao (隆教, temple name) in the prefecture. After Zhaolun passed away, he was given the furnace and whisk, inheriting the position of abbot of Fantian (梵天, temple name), lecturing on the four kinds of eloquence, revered and admired by people near and far. In the third year of Tiansheng (天聖, reign title), he moved to Yongfu (永福, temple name). Thereupon, Wen Yazhonggong (文雅忠公, a person's name) of Yuezhou (越州, place name) and his disciple Qiyu (奇玉, a person's name) went to the capital, praising the master's moral character and saying: 'Occupying the lion throne, wielding the dust whisk, time has gradually passed thirty-five years, lecturing on the sutras a hundred times, his career has been successful, and his reputation is prominent.' Therefore, they requested Li Shu (李淑, a person's name) to write 'A Record of the Names of Disciples Who Transmitted the Teachings' and engrave it on stone to show future generations. It roughly says: 'The master initially transmitted the teachings, cut off from Shanming (善明, a person's name) downwards, until the end of Tiansheng (天聖, reign title), there were a certain number of people in total, listed on the left in order of their names. Those who were later ordained are continued to be recorded at the back.' This can also be considered one aspect of Confucian records.
A Biography of the Branch and Root Shining Together
The Zhou dynasty exceeded the time it enjoyed the heavenly mandate by eight hundred years, known as Lu Wei (魯衛, name of a vassal state). The Jin dynasty indeed had many merits. Therefore, the 'Commentary' says: 'King Wen, King Wu, King Cheng, and King Kang enfeoffed the feudal lords, using brothers as fences and barriers.' The Zhou dynasty was not like a child who could not distinguish clearly, but became decadent because of old age. The revival of Fazhi (法智, a person's name) was like a son who could inherit the family business, Jingjue (凈覺, a person's name) was an upright minister, and Ciyun (慈雲, a person's name) cultivated them all as if they were his own true sons. All the writings, whether records, excerpts, prefaces, or publications, were done with the fear that his teachings would not be practiced in the world one day. Then his intention was to regard them as the root and himself as the branch, to preserve and protect their foundation. Isn't this a very grand thing? Composed 'A Collective Biography of Ciyun Repentance Masters'.
Zunshi (遵式, a person's name)
His courtesy name was Zhibai (知白, courtesy name), his surname was Ye (葉, surname), and he was from Tiantai (天臺, place name). His mother, Wang Shi (王氏, a person's name), prayed to Guanyin Dashi (觀音大士, Bodhisattva's name) for a son, and dreamed of a beautiful woman giving her a bright pearl, which she swallowed and gave birth to the master (referring to Zunshi). At seven months old, he could follow his mother in reciting the name of Guanyin (觀音, Bodhisattva's name). When he grew a little older, he did not like to follow his brother in business, and secretly went to Dongshan (東山, place name) to seek Yiquan (義全, a person's name) as his teacher. Yiquan had previously dreamed that there was a child on the left side of the Buddha statue in his temple, and soon the master arrived, which matched the dream.
落髮。二十納戒。明年習律于守初師。且謁國清寺普賢像。燼一指誓傳天臺教觀。北面受學于寶云通。未幾。智解傑出。智者諱日然頂終朝。誓行四種三昧。述偈見誠。通師既寂。師旋故里。以苦學感疾嘔血。自謂必死。乃以消伏咒法行道靜室。兩足皮裂。以死自誓。至三七日。聞空中呼曰。遵式不久將死。師志益堅。至五七日。見死屍盈室。師乃踐蹂而過。其尸皆隱。滿七七日。復聞空中曰。十方諸佛增爾福壽。其夕如寐。見一巨人持金剛杵。擬其口。驚且覺厥。疾即愈。懺罷。頂高寸餘。手垂過膝。聲如洪鐘。肌膚鮮白若玉琢焉。南屏臻謂其弟子曰。師叔轉報矣。師遂著觀音禮文一篇。淳化初。眾請居寶云講法華維摩涅槃光明四大部經。有懷胎驢自施氏家來伏座下。若有聽意。如期至者。凡四十日。既產乃已。至道中結緇素之眾。修習凈業。復擬普賢作唸佛三昧詠及誓生西方記。又自幸得觀音幽贊。命匠以旃檀為像。刻己身戴之。撰十四大愿文。其後工有誤。折其像。所執楊枝者。師大恐。即自接之。不膠膝而合。咸平三載。四明大旱。郡人請祈雨。師用請觀音三昧冥約。若三日不雨。當焚其軀。如期果雨郡。將蘇為異之。碑其事。五年復歸故郡。境內淫祠。皆為考古正之。濫享者撤去。有白鶴廟者。民尤神之。
競以牲祭。師曉諭之。使改祭為齊。棹舟往彼。風濤遽作。意神所為。因向廟說佛戒殺之緣。其浪即平。尋與神授佛戒。絕其牲祭。且著文。並野廟志與其神約民。至今依之。師嘗以事適他。道出黃巖有豕奔來。擾伏其前。意若有求。徐推之。乃出於避屠也。遂償其直。令釋之。豢干妙喜寺名之曰遇善。夫豕臺有赤山寺。師嘗謂人曰。此宜建塔。僉曰是山之巔。每有異光照耀海上。光中時見浮圖之影。其照所及。餘四十里。皆捕魚者。[竺-二+(一/(尸@邑))]梁周之師知其發光。欲有所警。遂命眾建塔七級。應其先兆。斯民不復漁矣。又于東山修懺。會大旱水不給用。乃卓錫。石縫泉即激涌。今石眼泉是也。師至杭館錫昭慶。闡揚妙典。學子朋來。時杭之俗以酒餚會葬。乃以勝緣諭之。卒變葷為齊。因著戒酒肉慈惠法門以成其化。又每夜施摶食於水邊。漁者夜聞眾鬼相謂。今夜雪甚。師不可出。奈何。有曰。師慈悲。必不忘我。且待且待。良久。眾鬼笑呼曰。師果來。我等飽矣。漁者起伺之。果見攜燈蹈雪而至。蘇人以郡符迎師就開元精舍講法。緇素坌集。日萬夕千。其不茹葷飲酒者。殆傾市邑。沽坊屠肆不得其售。監官有月課之虧語及於師。師謂其徒曰。智者遺晉王書中言六恨。其一謂以法集動眾妨官為之
患。予今德薄。安可久留此會。即翻然復杭。刺史薛顏以靈山命居之。其地即隋高僧真觀所營天竺寺也。遺蹟湮沒。殆不可睹。師按舊志。乃賦詩植碑記之。蓋始謀牽復也。寺西有陳世所植檜枯蘗僅存。至是復榮。因名重榮檜。復賦詩刻石。祥符九年。天臺僧正慧思至京。以師名奏賜紫服。王文穆(欽若)罷相撫杭。一日率僚屬訪師。請講法華三法妙義。慈霔浪浪。衣冠屬目。公曰。此未始聞也。與為方外之遊。久而益親形於詩書者多矣。尋奏復其寺。賜天竺名。乃特書其額。公有書與師曰。天臺智者立教及解經義旨。與今古諸師。孰為優劣。師先答立教(見世家)。次錄火宅喻品諸子索車文云。今先錄古義一二。對智者釋義。次別引慈恩基師正破天臺一義。還用天臺被破之文。與他並決是非云云。次更錄車體文。略評諸家優劣。云夫大車之喻。彰二經之正體。乃開顯之大綱。久秘之至。談三週之共顯。迦葉僧首于茲而獲悟。空生上聖由斯而述領。儻立理不當。其失非輕。觀古諸師無一可取。又別錄慈恩破天臺義。以天臺引大智度論釋法華佛住之義。故彼有妄斥師云。此師不曾讀智論。此是彼論釋。住正文祇見天臺。此釋不究所以。便妄斥云。古人因此有解聖．天．梵．佛等住。住名雖同。義意全別。語邃義幽之處。
【現代漢語翻譯】 患。我如今德行淺薄，怎能在此盛會久留？隨即返回杭州。刺史薛顏以靈山之名安排我居住，那地方就是隋朝高僧真觀所經營的天竺寺。寺廟遺蹟湮沒，幾乎看不到了。我根據舊的記載，寫詩並立碑來記錄這件事，大概是開始謀劃修復寺廟。寺廟西邊有陳朝時種植的檜樹，枯萎的樹樁僅存。到這時又重新煥發生機，因此命名為重榮檜。我又寫詩刻在石頭上。祥符九年，天臺僧正慧思到京城，以我的名義上奏朝廷，賜予我紫色袈裟。王文穆（欽若）罷免宰相后在杭州任職，有一天率領下屬來拜訪我，請我講解《法華經》三法的精妙義理。我的講解如慈雨般灑落，在場的官員們都注目傾聽。王文穆說：『這真是前所未聞啊。』於是與我結為方外之友，時間長了，感情越來越深厚，寫成詩文的很多。不久，他上奏朝廷修復天竺寺，賜名為天竺寺，並親自題寫匾額。王文穆有書信給我說：『天臺智者大師創立的教義以及解釋經文的宗旨，與古今其他法師相比，誰更優秀？』我先回答了關於立教的問題（見世家）。接著摘錄了《火宅喻品》中諸子索車的文字說：『現在先摘錄一些古義，來對照智者大師的解釋。』然後又特別引用了慈恩基師正確駁斥天臺宗的一個觀點，還用天臺宗被駁斥的原文，與他的觀點一起判斷是非等等。接著又摘錄了車體文，簡要評論了各家的優劣，說：『大車的比喻，彰顯了二經（指《法華經》和《涅槃經》）的正確本體，是開顯的大綱，是長久以來隱藏的至理。談論三週說法（指法華經中的譬喻周、因緣周、宿世因緣周）的共同顯現，迦葉尊者因此而獲得覺悟，空生尊者（須菩提）由此而領悟。如果立論不正確，那過失就非同小可。』縱觀古代的法師，沒有一個可以採納的。我又另外摘錄了慈恩宗駁斥天臺宗的觀點，因為天臺宗引用《大智度論》來解釋《法華經》中佛住的含義，所以慈恩宗妄加指責我說：『這位法師不曾讀過《大智度論》，這是《大智度論》解釋住的正文，只在天臺宗的解釋中看到。這種解釋不探究原因，就妄加指責說，古人因此有解釋聖、天、梵、佛等住。住這個名稱雖然相同，但意義卻完全不同。』這些話涉及深奧幽微之處。 現代漢語譯本
【English Translation】 Suffering. My virtue is thin now. How can I stay in this gathering for long? Then I returned to Hangzhou. The prefect Xue Yan ordered me to reside there in the name of Lingshan (spiritual mountain), which was the site of Tianzhu Temple, operated by the eminent monk Zhenguan of the Sui Dynasty. The relics of the temple were submerged and almost invisible. According to the old records, I wrote a poem and erected a stele to record this event, probably starting to plan the restoration of the temple. To the west of the temple, there was a juniper tree planted in the Chen Dynasty, with only withered stumps remaining. At this time, it revived and flourished again, so it was named Chongrong Juniper (revived glory juniper). I also wrote a poem and engraved it on a stone. In the ninth year of the Xiangfu era, the Tiantai monk Zheng Huisi came to the capital and, in my name, requested the court to grant me a purple robe. Wang Wenmu (Qin Ruo) was dismissed from his position as prime minister and served in Hangzhou. One day, he led his subordinates to visit me, asking me to explain the profound meaning of the three dharmas of the Lotus Sutra. My explanation was like a rain of compassion, and the officials present all watched and listened attentively. Wang Wenmu said, 'This is truly unheard of.' So he became a friend outside the mundane world with me. As time went on, the relationship became deeper and deeper, and many poems and writings were created. Soon, he petitioned the court to restore Tianzhu Temple, which was renamed Tianzhu Temple, and he personally inscribed the plaque. Wang Wenmu wrote a letter to me saying, 'The teachings established by the Tiantai Zhiyi (wisdom) Master and the purpose of interpreting the scriptures, compared with other masters of ancient and modern times, who is more excellent?' I first answered the question about establishing teachings (see the family history). Then I excerpted the text of the sons asking for carts in the 'Parable of the Burning House' chapter, saying, 'Now I will excerpt some ancient meanings to compare with the interpretation of Zhiyi Master.' Then I specifically quoted the correct refutation of the Tiantai school by Ci'en Jishi (Jiongi), and also used the original text of the Tiantai school being refuted, to judge right and wrong with his views, and so on. Then I excerpted the text of the cart body, briefly commenting on the advantages and disadvantages of each school, saying, 'The metaphor of the great cart highlights the correct essence of the two sutras (referring to the Lotus Sutra and the Nirvana Sutra), which is the outline of the revelation, the ultimate truth that has been hidden for a long time. Talking about the common manifestation of the three rounds of preaching (referring to the parable round, the cause and condition round, and the past life cause and condition round in the Lotus Sutra), Venerable Kashyapa therefore attained enlightenment, and Venerable Kongsheng (Subhuti) understood it. If the argument is not correct, then the fault is not trivial.' Looking at the ancient masters, none of them are acceptable. I also separately excerpted the view of the Ci'en school refuting the Tiantai school, because the Tiantai school quoted the Mahaprajnaparamita Shastra (Great Wisdom Sutra) to explain the meaning of Buddha's dwelling in the Lotus Sutra, so the Ci'en school falsely accused me of saying, 'This master has never read the Mahaprajnaparamita Shastra. This is the Mahaprajnaparamita Shastra's explanation of the main text of dwelling, only seen in the interpretation of the Tiantai school. This interpretation does not explore the reason, and falsely accuses, saying that the ancients therefore have explanations of the dwelling of saints, gods, Brahma, Buddha, etc. Although the name of dwelling is the same, the meaning is completely different.' These words involve profound and subtle places. English version
曾不屬心。名同義別之文。虛張援據。尋此斥意。殊為孟浪。又云。應知陀羅尼菩薩。能演說一句一偈至於一月四月乃至一歲。諸所說法隨其義趣。皆與實相不相違背。又安同常人。但述名相而已。又以智者昔于天臺江上護生之意。請公奏西湖為放生池。公尹應天方微疾夢與師相見。其疾即瘳。乃遣書道其事。又與秦國夫人施錢六百萬為其寺之大殿。會乾元節。公以其道上聞。賜慈雲號。章獻太后以師熏修至精。遣使赍白金百兩。命于山中為國修懺。師著金光明護國儀文上之。因奏啟請天臺教文入藏。公亦助之。奏未行而公薨。內臣楊懷古因降香至。重師道德復奏之。始如其志。師凡遇安居之初。則勵其徒行光明懺法。以七晝夜為程。又補百錄光明三昧行法之說以正學者。又依經攢集。消伏毒害。並彌陀熾盛光儀又為馬侍郎撰凈土行愿法門及凈土略傳。且於寺東建日觀庵。送想西方為終焉。計厥今所修懺摩。並遵其法。故懺主之名滿天下。又撰教藏隨函目錄。且略說諸部大意。俾一讀者如指諸掌。謂。法華玄義者。統明五時。廣辨八教。出世大意蘊乎其中。文句者。蓋以疏句分節經文也。荊溪各有記釋。猶五經之有正義也。止觀者。乃定慧之異名。即法華之行門也。前玄義．文句皆明佛世當機得益之事。縱有託事附法
觀心之文。非部正意。今止觀正是智者說己心中所行法道。自行因果。化他能所無不具焉。又于妙經普門品中加別譯重頌偈。至今緇素遵之。天聖九祀講凈名次。因與眾訣別曰。我住臺．杭二寺垂四十年。長用十方。為意非務私。傳今付講席宜從吾志。命祖韶曰。汝當紹我道場。持此罏拂。勿為最後斷佛種人。汝其勉之。遂作謝三緣詩刻石示后。八月二十八日歸於草堂。明年十月八日示疾。使請彌陀像以證其終。其徒尚欲勸請住世。且以觀音像應命。師炷香瞻像祝曰。我觀觀世音前際不來。后際不去。十方諸佛同住實際。愿住此實際。受我一炷之香云云。或問所歸。乃以寂光凈土對之。其夕三鼓。奄然坐終。師嘗制一龕曰遐榻。且銘之。壽六十九。臘五十。山中人見大星殞于鷲峰。赫然有光。下燭席弟子垂百人。稟法二十人。門學不啻數千。明春奉遐榻葬寺東月桂峰下。崇寧中錫法寶號。紹興十四年來改寺為時思薦福。奉憲聖慈烈皇后香火三十年。謚懺主禪慧法師。塔曰瑞光。開禧中復舊額。移薦福干山後。師幼習詞翰。篇章有詩人風。其文名金園集天竺別集靈苑集等行世。初盧積中秀才。以師天姿過人。勉令業儒。師答以詩。有真空是選場。大覺為官位及一食不足耕。一絲不足緯之句。膾炙人口。昔智者準一代聖教
立四種三昧。俾學佛者造修有方。內常行一種。以九十日為期。人多憚之。師決意力行。精苦彌篤。曹勛作記稱師每於旋繞之地。熾炭然𨫼。置殿四隅。晝夜觀想。遇因倦則以指抹𨫼而醒之。十指存三。乘痛煙起。示無生法忍。俾學空寂者得真法供養。以是不受軀命。嵩師曲記初無是說。疑以傳疑。識者考之。又建光明懺堂。每架一椽。甃一甓誦大悲咒七遍。凡所建立。幾數百間。建炎以來。三經賊難。積薪焚之。薪盡而梵剎巋然。非大慈悲．大願力所致耶。李詠史曰。般舟三昧九旬修。大小彌陀懺更留。星殞香消忽西去。空餘千載仰嘉猷。故草菴與寂照書云。切念在昔慈雲．法智同學寶云。各樹宗風。化行南北。更相照映。克於一家。而法智宗傳方今委弊。分肌析體。壞爛不收。中下之材。固難扶救。切聆慈雲法道。淳正之風。簡易之旨。綿綿尚存。斯由代不乏賢。謹守不失。是以賊馬所及。寶界蓮宮巍然獨存留。為邦家植福之地。固其驗矣。師之後有明智韶。韶後有海月辨。辨後有慧凈義。義四弟子繼主法席謂圓應．賢神．智元．慈覺．堪寂．照日也。鎧庵曰。堪謂十不二門乃跡門十妙。勿觀心耳。又謂修二各三即三止三觀。共發性三即三諦三觀。又祖述孤山之說謂。今家以三觀為宗。實見諸師所未見也。元弟子
【現代漢語翻譯】 現代漢語譯本 設立四種三昧（samādhi，佛教修行方法，指心專注一境），使學佛的人在修行上有所遵循。其中，常行三昧（一種修行方式，通過持續的行走來保持專注）以九十天為一期，許多人畏懼其艱苦。慈雲遵式（Ciyun Zunshi，人名，北宋天臺宗僧人）決心努力實行，精進刻苦更加顯著。曹勛（Cao Xun，人名，北宋大臣）作記記載慈雲遵式每次在旋繞的地方，點燃木炭，放置在殿堂的四個角落，日夜觀想。如果因為疲倦而昏沉，就用手指塗抹木炭灰來使自己清醒。十個手指只剩下三個還能使用，忍受著疼痛和煙燻。這是爲了示現無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的體悟），使學習空寂的人得到真正的佛法供養。因此，慈雲遵式不顧惜自己的身體和性命。嵩師（Song Shi，人名，具體待考）的記載最初沒有這樣的說法，可能是以訛傳訛，有見識的人會加以考證。慈雲遵式又建造光明懺堂，每架設一根椽子，砌上一塊磚，就誦唸七遍大悲咒。凡是他所建造的，有幾百間房屋。建炎（Jianyan，南宋年號）以來，經歷三次賊寇的災難，用柴火焚燒這些建築，柴火燒盡了，但寺廟仍然屹立不倒。這難道不是大慈悲、大願力所致嗎？李詠史（Li Yongshi，人名，具體待考）說：『般舟三昧（pratyutpanna-samadhi，一種通過唸佛而見佛的修行方法）九十天修習，大小彌陀懺（Amitabha Repentance，一種懺悔儀式）也保留下來。像星星隕落，香氣消散一樣忽然往生西方極樂世界，只留下千百年來讓人敬仰的美好品德。』所以草菴（Cao'an，人名，具體待考）與寂照（Jizhao，人名，具體待考）書信中說：『深切地想到過去慈雲遵式、法智（Fazhi，人名，北宋天臺宗僧人）同學寶云（Baoyun，人名，具體待考），各自樹立宗派風範，教化流行於南北各地，互相照耀輝映，能夠成為一家。而法智宗的傳承如今衰敗不堪，支離破碎，壞爛無法收拾。中等和下等資質的人，本來就難以扶持救助。我聽到慈雲遵式的法道，淳樸正直的風氣，簡明易懂的宗旨，仍然綿延存在。這是因為時代不缺乏賢能的人，謹慎守護而不失傳。因此，在賊寇鐵蹄所到之處，寶界蓮宮（指寺廟）巍然獨自存在，成為為國家植福的地方，這確實是應驗了。』慈雲遵式之後有明智韶（Mingzhi Shao，人名，具體待考），明智韶之後有海月辨（Haiyue Bian，人名，具體待考），海月辨之後有慧凈義（Huijing Yi，人名，具體待考）。慧凈義的四個弟子繼續主持法席，他們是圓應（Yuanying，人名，具體待考）、賢神（Xianshen，人名，具體待考）、智元（Zhiyuan，人名，具體待考）、慈覺（Cijue，人名，具體待考）、堪寂（Kanji，人名，具體待考）、照日（Zhaori，人名，具體待考）。鎧庵（Kai'an，人名，具體待考）說：『堪寂所說的十不二門（Ten Non-duality Gates，天臺宗的重要概念）乃是跡門十妙（Ten Mysteries of the Trace Teaching，天臺宗的教義），不要用心去觀察。』又說：『修二各三（Cultivating Two Each Three，具體含義待考）即是三止三觀（Threefold Cessation and Contemplation，天臺宗的修行方法），共發性三（Commonly Arising Three Natures，具體含義待考）即是三諦三觀（Three Truths and Three Contemplations，天臺宗的重要概念）。』又繼承了孤山（Gushan，人名，宋代天臺宗僧人智圓的號）的說法，說：『我們現在以三觀為宗，確實是諸位先師所未曾見到的。』元弟子（Yuan disciple，具體含義待考）
【English Translation】 English version Established four kinds of samadhi (samādhi, a Buddhist practice referring to the mind's focus on a single object), enabling those who study Buddhism to have a clear direction in their practice. Among them, the Constant Walking Samadhi (a practice of maintaining focus through continuous walking) is set for a period of ninety days, which many people fear due to its difficulty. Ciyun Zunshi (慈雲遵式, a name, a Tiantai Buddhist monk in the Northern Song Dynasty) was determined to practice diligently, and his efforts became even more remarkable. Cao Xun (曹勛, a name, a minister in the Northern Song Dynasty) wrote a record stating that Ciyun Zunshi would light charcoal at the places where he circumambulated, placing it in the four corners of the hall, and contemplate day and night. If he became drowsy due to fatigue, he would smear charcoal ash on his fingers to wake himself up. Only three out of ten fingers remained usable, enduring the pain and smoke. This was to demonstrate the Anutpattika-dharma-ksanti (無生法忍, the realization of the non-arising and non-ceasing nature of all dharmas), allowing those who study emptiness to receive true Dharma offerings. Therefore, Ciyun Zunshi did not spare his body and life. Song Shi's (嵩師, a name, details to be investigated) record initially did not mention this, and it may be a case of hearsay, which knowledgeable people will verify. Ciyun Zunshi also built the Bright Repentance Hall, reciting the Great Compassion Mantra seven times for each rafter erected and each brick laid. He built several hundred rooms in total. Since the Jianyan era (建炎, a reign title of the Southern Song Dynasty), these buildings had experienced three disasters of banditry, and were burned with firewood. After the firewood was exhausted, the temples still stood tall. Was this not due to great compassion and great vows? Li Yongshi (李詠史, a name, details to be investigated) said: 'The Pratyutpanna-samadhi (般舟三昧, a practice of seeing the Buddha through mindfulness of the Buddha) is practiced for ninety days, and the Great and Small Amitabha Repentance (Amitabha Repentance, a type of repentance ritual) are also retained. Like a star falling and incense disappearing, he suddenly passed away to the Western Pure Land, leaving behind only admirable virtues for thousands of years.' Therefore, Cao'an (草菴, a name, details to be investigated) wrote in a letter to Jizhao (寂照, a name, details to be investigated): 'I deeply remember that in the past, Ciyun Zunshi, Fazhi (法智, a name, a Tiantai Buddhist monk in the Northern Song Dynasty), and Baoyun (寶云, a name, details to be investigated) studied together, each establishing their own sectarian style, and their teachings spread throughout the north and south, illuminating each other and becoming one family. However, the transmission of the Fazhi sect is now in a state of decline, fragmented, and irreparable. People of mediocre and inferior qualities are inherently difficult to support and rescue. I have heard that Ciyun Zunshi's Dharma path, the pure and upright spirit, and the simple and easy-to-understand principles still exist continuously. This is because there is no lack of virtuous people in this era, who carefully guard and do not lose it. Therefore, in the places reached by the bandits' iron hooves, the Lotus Palace of the Treasure Realm (referring to temples) stands alone, becoming a place to plant blessings for the country, which is indeed verified.' After Ciyun Zunshi, there was Mingzhi Shao (明智韶, a name, details to be investigated), after Mingzhi Shao, there was Haiyue Bian (海月辨, a name, details to be investigated), and after Haiyue Bian, there was Huijing Yi (慧凈義, a name, details to be investigated). Huijing Yi's four disciples continued to preside over the Dharma seat, namely Yuanying (圓應, a name, details to be investigated), Xianshen (賢神, a name, details to be investigated), Zhiyuan (智元, a name, details to be investigated), Cijue (慈覺, a name, details to be investigated), Kanji (堪寂, a name, details to be investigated), and Zhaori (照日, a name, details to be investigated). Kai'an (鎧庵, a name, details to be investigated) said: 'The Ten Non-duality Gates (Ten Non-duality Gates, an important concept in the Tiantai school) mentioned by Kanji are the Ten Mysteries of the Trace Teaching (Ten Mysteries of the Trace Teaching, a doctrine of the Tiantai school), do not observe with the mind.' He also said: 'Cultivating Two Each Three (Cultivating Two Each Three, specific meaning to be investigated) is the Threefold Cessation and Contemplation (Threefold Cessation and Contemplation, a practice method of the Tiantai school), and Commonly Arising Three Natures (Commonly Arising Three Natures, specific meaning to be investigated) is the Three Truths and Three Contemplations (Three Truths and Three Contemplations, an important concept of the Tiantai school).' He also inherited the saying of Gushan (孤山, a name, the sobriquet of the Song Dynasty Tiantai monk Zhiyuan), saying: 'We now take the Three Contemplations as the sect's foundation, which is indeed something that the previous masters have not seen.' Yuan disciple (Yuan disciple, specific meaning to be investigated)
慈明觀繼日住持。結集金園集等堪弟子。慈受．琳相承講演不墜祖風。獨休．果二僧錄借監總之權攘取。及瑞峰修行賄得之。而師風烈掃地。吳太皇既還舊額。京尹趙師澤請天臺法英主之。講演修造。頗覆舊規。一紀之餘。以疾謝事。北峰印繼焉。初師在日。有竹生於巖樹。作詩云。孤植幽巖樹。竹生巖樹心。結根人莫問。造物意難尋。向月藏龍影。當風別鳳音。歲寒方獨見。高節倚疏林。嘉定壬申。印師董院之二載也。其舊題巖竹再瑞。鎧庵和其詩曰。印公秉一德。克享慈雲心。樹腹竹重出。巖腰瑞可尋。霜凌我全節。風動爾諧音。不許常時見。天寒表瘦林。
附五人
思悟
徐姓。錢唐人。幼出家欣慈院受具。好游講席。每誦咒時身出舍利。所供像亦如之。求者如市。天聖三年屬慈雲。欲以智者教觀求入大藏。王丞相擬達天聽。師曰。此非常事也。小子將助矣。乃繪千手像。誦大悲咒。誓曰。事果遂。當焚此軀。公薨。益精勵無廢。旦暮越歲。克如志焉。八月二十一日答前誓。薪盡尸在。袈沙覆體。儼如其生。眾咸異之。慈雲再積香木焚之。久乃方壞。舍利無數。三歲之後。信者尚獲。慈雲以贊刻石曰。悟也吾徒。荷法捐軀。其𦦨赫赫。其樂愉愉。逮火將滅。儼如加趺。逮骨后碎。粲如圓珠。
【現代漢語翻譯】 現代漢語譯本： 慈明觀繼任住持。結集了《金園集》等著作，堪稱弟子楷模。慈受（Cishou，人名）和琳（Lin，人名）相互傳承講演，沒有丟棄祖師的風範。只有獨休（Duxiu，人名）和果（Guo，人名）二僧，憑藉借閱和監督寺院事務的權力，以及瑞峰（Ruifeng，地名）的僧人通過賄賂獲得職位。導致師門風氣一落千丈。吳太皇（Wu Taihuang，人名）恢復了舊有的寺額。京尹趙師澤（Zhao Shize，人名）邀請天臺宗的法英（Faying，人名）主持。講經說法，修繕寺廟，大致恢復了舊有的規模。十多年後，因病辭去職務。北峰印（Beifeng Yin，人名）繼任。當初法英在寺時，有竹子生長在巖石樹木上，他作詩說：『獨自生長在幽靜的巖石樹木上，竹子生長在巖石樹木的中心。結根的原因沒有人詢問，造物者的意圖難以探尋。向著月亮隱藏著龍的影子，迎著風發出與鳳凰不同的聲音。到了寒冷的季節才獨自顯現，高尚的節操依靠著稀疏的樹林。』嘉定壬申年（Jiading renshen year），印師（Yin Shi，人名）主管寺院事務的第二年，之前題詠的巖石竹子再次顯現祥瑞。鎧庵（Kai'an，人名）和了他的詩說：『印公（Yin Gong，人名）秉持著純一的德行，能夠享受慈雲（Ciyun，地名）的恩澤。樹的腹部再次長出竹子，巖石的腰部可以尋找到祥瑞。霜凍侵凌我完整的節操，風吹動你和諧的聲音。不允許經常顯現，天寒地凍才顯露出清瘦的樹林。』 附錄五人： 思悟（Siwu，人名）： 徐姓（Xu，姓氏），錢塘（Qiantang，地名）人。年幼時在欣慈院（Xinci Yuan，寺院名）出家受具足戒。喜歡遊歷各處講席。每次誦咒時，身體都會出現舍利（舍利子，佛教聖物）。所供奉的佛像也是如此。前來祈求的人像集市一樣熱鬧。天聖三年（Tiansheng three years），思悟（Siwu，人名）歸屬於慈雲（Ciyun，地名），想要把智者（Zhizhe，人名）的教觀收入大藏經（Dazangjing，佛教經典總集）。王丞相（Wang Chengxiang，人名）打算上奏皇帝。思悟（Siwu，人名）說：『這不是一件尋常的事情。我將要幫助完成這件事。』於是繪製了千手觀音像，誦持大悲咒。發誓說：『如果事情能夠成功，我將焚燒自己的身體。』王丞相（Wang Chengxiang，人名）去世后，思悟（Siwu，人名）更加精進努力，沒有絲毫懈怠。日夜不停，經過一年多的時間，終於實現了自己的願望。八月二十一日，思悟（Siwu，人名）兌現了之前的誓言。柴火燒盡，屍體依然存在。袈裟覆蓋身體，就像活著的時候一樣。眾人都感到驚異。慈雲（Ciyun，地名）再次用香木焚燒他的遺體。過了很久才開始腐壞。舍利（舍利子，佛教聖物）無數。三年之後，信徒們仍然可以得到。慈雲（Ciyun，地名）用讚語刻在石碑上說：『思悟（Siwu，人名）啊我的徒弟，爲了護持佛法而獻出生命。他的功績顯赫，他的內心快樂。直到火焰將要熄滅，仍然像跏趺坐一樣。直到骨頭粉碎之後，仍然像明亮的圓珠。』
【English Translation】 English version: Ciming Temple successively had abbots residing there. They compiled the 'Golden Garden Collection' and other works, worthy of being disciples. Cishou (a person's name, meaning 'Kind Acceptance') and Lin (a person's name) inherited and lectured, not abandoning the ancestral style. Only Duxiu (a person's name, meaning 'Solitary Rest') and Guo (a person's name, meaning 'Fruit') two monks, relying on the power of borrowing and supervising temple affairs, and the monks of Ruifeng (a place name, meaning 'Auspicious Peak') obtaining positions through bribery, caused the master's style to plummet. Wu Taihuang (a person's name) restored the old temple plaque. Zhao Shize (a person's name), the magistrate of the capital, invited Faying (a person's name, meaning 'Dharma Hero'), the master of the Tiantai school, to preside over it. Lecturing on scriptures and repairing the temple, he roughly restored the old scale. After more than ten years, he resigned due to illness. Beifeng Yin (a person's name, meaning 'North Peak Seal') succeeded him. Initially, when Faying (a person's name) was in the temple, bamboo grew on the rock trees. He wrote a poem saying: 'Planted alone on the secluded rock trees, bamboo grows in the heart of the rock trees. No one asks the reason for its roots, the creator's intention is difficult to find. Facing the moon, it hides the shadow of a dragon, facing the wind, it emits a sound different from a phoenix. Only in the cold season is it seen alone, its noble integrity relies on the sparse forest.' In the year of Jiading renshen, the second year that Yin Shi (a person's name, meaning 'Seal Master') was in charge of temple affairs, the rock bamboo previously inscribed with poems reappeared auspiciously. Kai'an (a person's name, meaning 'Armor Hermitage') responded with his poem saying: 'Yin Gong (a person's name, meaning 'Seal Public') upholds pure virtue, able to enjoy the grace of Ciyun (a place name, meaning 'Kind Cloud'). Bamboo grows again from the tree's belly, auspiciousness can be found on the rock's waist. Frost chills my complete integrity, wind moves your harmonious sound. Not allowed to appear often, only in the cold weather does it reveal the slender forest.' Appendix of Five People: Siwu (a person's name, meaning 'Thought Enlightenment'): Surname Xu (a surname), a native of Qiantang (a place name). He became a monk at Xinci Temple (a temple name, meaning 'Happy Kindness Temple') at a young age and received full ordination. He liked to travel to various lecture halls. Every time he recited mantras, relics (Buddhist sacred objects) would appear from his body. The statues he offered were also like this. Those who came to seek blessings were as crowded as a market. In the third year of Tiansheng, Siwu (a person's name) belonged to Ciyun (a place name), wanting to include the teachings and views of Zhizhe (a person's name, meaning 'Wise One') into the Great Treasury Sutra (Dazangjing, a collection of Buddhist scriptures). Prime Minister Wang (a person's name) intended to report to the emperor. Siwu (a person's name) said: 'This is not an ordinary matter. I will help to accomplish this.' So he painted an image of the Thousand-Hand Guanyin and recited the Great Compassion Mantra. He vowed: 'If the matter can be accomplished, I will burn my body.' After Prime Minister Wang (a person's name) passed away, Siwu (a person's name) became more diligent and tireless. Day and night, after more than a year, he finally realized his wish. On the twenty-first day of August, Siwu (a person's name) fulfilled his previous vow. The firewood was burned out, but the body remained. The kasaya covered the body, just like when he was alive. Everyone was amazed. Ciyun (a place name) burned his remains again with fragrant wood. It took a long time before it began to decay. There were countless relics (Buddhist sacred objects). After three years, believers could still obtain them. Ciyun (a place name) inscribed a eulogy on a stone tablet saying: 'Siwu (a person's name), my disciple, sacrificed his life to protect the Dharma. His merits are illustrious, his heart is joyful. Until the flames were about to go out, he still looked like he was sitting in meditation. Until the bones were crushed, they still looked like bright round pearls.'
信古應有。今也則無。芳年三十。真哉丈夫。
慧辨
字訥翁。傅姓。華亭人。幼不好弄。其父奇之。令入普照寺。十九進具。從天竺韶學天臺教觀。復事浮石矩。忘餐廢寢。咸盡其學。韶之將老。命代講者。八年後領寺事。翰林沈遘以威猛治杭。僧徒見者多惶駭失據。師從容如平生。沈異之。俾蒞僧職。遷都僧正。東坡時為通守。目擊其事。贊中嘗序之曰。錢唐佛僧之盛。蓋甲天下。道德才智之士。與夫妄庸巧偽之人雜處其間。號為難齊。故僧職正副之外。別補都僧正一員。簿帳案牒。奔走將迎之勞。專責副正以下。而都帥總領要略。實以行解表眾而已。師既蒞職。凡管內寺院。或缺住持者。僧司申至。師即涓日會諸剎。及其座下英俊。開問義科場。如朝廷設棘圍糊名考校者。十問中五問以上者中選。以是似不三。號為憂降。然後卻隨院之大小。以所選次第差請。諸山仰之。咸以為式。凡講授二十五年。往來常千人。得法甚眾。容止端靜。不畜長物。有盜夜入其室。脫衣與之。導使從支徑遁去。居無何。倦于酬酢。歸隱草堂。但六事隨身而已。熙寧六年七月十七日旦。起盥濯。與眾訣別。加趺而逝。年六十。臘四十一。初師遺言須東坡至方可闔棺。四日坡方入山。見之趺坐如生。頂尚溫也。師沒二十一
【現代漢語翻譯】 現代漢語譯本： 『信古應有，今也則無。芳年三十，真哉丈夫。』——這句話表達了對既往的肯定和對當下的否定，以及對三十歲男子的讚美。
慧辨（慧辨，字訥翁），俗姓傅，是華亭（地名）人。他小時候不喜歡玩鬧，他的父親對此感到很奇怪，就讓他進入普照寺。十九歲時，他受了具足戒（佛教出家人的正式戒律）。他跟隨天竺韶學習天臺教觀（天臺宗的教義和觀行），又師事浮石矩，廢寢忘食，學盡了他的學問。天竺韶年老后，命他代替講經。八年後，他掌管寺院事務。翰林沈遘以嚴厲的手段治理杭州，僧人見到他大多驚慌失措。慧辨從容不迫，像平時一樣。沈遘對此感到驚異，就讓他擔任僧職，后陞遷為都僧正（管理僧人的官職）。當時蘇東坡擔任通守（地方官），親眼目睹了這件事，在贊文中寫道：『錢塘（杭州的古稱）的佛寺僧人非常興盛，可以說是天下第一。道德才智之士和那些平庸虛偽的人混雜在一起，很難管理。所以除了僧職正副之外，另外增補都僧正一員。簿帳案卷，奔走迎接的勞苦，都由副正以下的人負責，而都僧正總領綱要，實際上是以修行和見解來表率大眾。』慧辨擔任都僧正後，凡是管轄內的寺院，如果有住持空缺，僧司申報上來，慧辨就選擇吉日召集各寺院及其座下的英俊之士，開設問義科場（一種考試），就像朝廷設定考場糊名考試一樣。十個問題中答對五個以上的人才能中選。因此，人們認為他這樣做不馬虎，稱之為『憂降』（擔心降低標準）。然後按照寺院的大小，依次差遣選中的人去擔任住持。各寺院都仰慕他，把他作為榜樣。他講經說法二十五年，來往聽講的常有上千人，得法的很多。他容貌端莊安靜，不積蓄財物。有盜賊夜裡進入他的房間，他脫下衣服送給盜賊，引導盜賊從小路逃走。不久，他厭倦了應酬，就歸隱草堂，只帶著六種隨身之物。熙寧六年七月十七日早晨，他起床洗漱，與眾人告別，跏趺而坐（佛教的一種坐姿）圓寂，享年六十歲，僧臘四十一。當初，慧辨遺言說必須等蘇東坡來了才能蓋棺。四天後，蘇東坡才入山，見到慧辨跏趺而坐，像活著一樣，頭頂還溫暖。慧辨圓寂二十一年
【English Translation】 English version: 'Believing in the past, but not in the present. A flourishing age of thirty, truly a man.' - This expresses affirmation of the past and negation of the present, as well as praise for a thirty-year-old man.
Huibian (慧辨, courtesy name Ne'weng 訥翁), whose secular surname was Fu 傅, was a native of Huating 華亭 (place name). He did not like to play as a child, which his father found strange, so he sent him to Puzhao Temple 普照寺. At the age of nineteen, he received the full monastic precepts (the formal precepts for Buddhist monks and nuns). He followed Tianzhu Shao 天竺韶 to study the Tiantai teachings and contemplation (the doctrines and practices of the Tiantai school), and also served Fushi Ju 浮石矩 as his teacher, forgetting meals and sleep, and learning all of his knowledge. When Tianzhu Shao grew old, he ordered him to replace him in lecturing on the scriptures. Eight years later, he took charge of the temple affairs. The Hanlin official Shen Gou 沈遘 governed Hangzhou with strict measures, and most monks were frightened and at a loss when they saw him. Huibian was calm and composed, as usual. Shen Gou was surprised by this and appointed him to a monastic position, later promoting him to Du Sengzheng 都僧正 (an official position managing monks). At that time, Su Dongpo 蘇東坡 served as Tongshou 通守 (a local official) and witnessed this event, writing in his eulogy: 'The Buddhist temples and monks of Qiantang 錢塘 (the ancient name of Hangzhou) are very prosperous, and can be said to be the best in the world. Men of morality and wisdom and those who are mediocre and hypocritical are mixed together, making it difficult to manage. Therefore, in addition to the regular monastic positions, an additional Du Sengzheng is appointed. The labor of ledgers, documents, and welcoming guests is the responsibility of those below the deputy, while the Du Sengzheng oversees the essentials, actually setting an example for the public with his practice and understanding.' After Huibian took office as Du Sengzheng, whenever a temple within his jurisdiction had a vacancy for abbot, the monastic office would report it, and Huibian would choose an auspicious day to convene the temples and their talented disciples, opening a question-and-answer examination hall (a type of examination), just like the imperial court setting up an examination hall with names concealed. Those who answered more than five out of ten questions correctly would be selected. Therefore, people thought that he was not careless in doing this, calling it 'worrying about lowering the standards' (憂降). Then, according to the size of the temple, he would send the selected people to serve as abbots in order. The temples admired him and took him as an example. He lectured on the scriptures for twenty-five years, and there were often thousands of people coming and going to listen, and many attained the Dharma. He had a dignified and quiet appearance and did not accumulate possessions. A thief entered his room at night, and he took off his clothes and gave them to the thief, guiding the thief to escape through a small path. Soon after, he became tired of socializing and retired to a thatched cottage, carrying only six personal belongings. On the morning of the seventeenth day of the seventh month of the sixth year of Xining 熙寧 (era name), he got up to wash, bid farewell to everyone, and passed away in the lotus position (a Buddhist sitting posture), at the age of sixty, with forty-one years of monastic life. Initially, Huibian left a will saying that the coffin could not be closed until Su Dongpo arrived. Four days later, Su Dongpo entered the mountain and saw Huibian sitting in the lotus position, as if alive, and his head was still warm. Huibian passed away twenty-one years ago.
年。東坡謫居惠州。弟子慧凈大師思義囑參寥子道潛求坡作贊。且曰。余在杭夢至西湖上有大殿榜曰。彌勒下生。故人海月辨才之流。皆行道于其間。又作三絕以吊之曰。欲尋遺蹟強沾裳。本自無生可得亡。今夜生公講堂月。滿庭依舊冷如霜。生死猶如臂屈伸。情鐘我輩一酸辛。樂天不是蓬萊客。憑仗西方作主人。欲訪浮雲起滅因。無緣卻見夢中身。安心好住王文度。此理何須更問人。其後參寥往穎水謁子由曰。辨才既以子瞻。故得銘于公。海月獨未有可乎。子由亦為銘之。師來天竺。初至合澗。有老人冠帶逾梁。傴僂迎之入門。而失代講。時夢章安以金篦擊其口曰。汝勤于誨人。當得辨慧。嘗苦脾疾不愈。夢天神以金槃盛水。使其瞑目。浣腸浣已復納。覺而痛止。吳越大旱。禱于天竺觀音像不應。師時以疾晝寢。夢老人白衣烏帽告曰。明日日中必雨。問其人曰山神也。如期而雨。楊無為贊曰。海上有明月。一輪長皎潔。風捲浮雲萬里開。冷照飛來峰頂雪。
元凈
字無象。徐姓。於潛人。家世喜為善。客有過其居者。指以語人曰。是有佳氣。鬱鬱上騰。當生奇男子。已而生師。左肩肉起如加沙條。八十一日乃滅。其伯祖父嘆曰。是宿世沙門也。慎無奪其愿。長使事佛。八十一者殆其算也。及師之終。果
【現代漢語翻譯】 年。東坡（蘇軾，字子瞻，號東坡居士）謫居惠州。弟子慧凈大師思義囑參寥子道潛求坡作贊。且曰：『余在杭（杭州）夢至西湖上有大殿，榜曰：彌勒下生（未來佛）。故人海月（海月法師）辨才（辨才法師）之流，皆行道于其間。』又作三絕以吊之曰：『欲尋遺蹟強沾裳，本自無生可得亡。今夜生公（竺道生）講堂月，滿庭依舊冷如霜。生死猶如臂屈伸，情鐘我輩一酸辛。樂天（白居易，字樂天）不是蓬萊客，憑仗西方作主人。欲訪浮雲起滅因，無緣卻見夢中身。安心好住王文度（王文度，人名），此理何須更問人。』其後參寥往穎水謁子由（蘇轍，字子由）曰：『辨才既以子瞻，故得銘于公。海月獨未有可乎？』子由亦為銘之。師來天竺（天竺寺，在杭州）。初至合澗，有老人冠帶逾梁，傴僂迎之入門，而失代講。時夢章安（章安大師）以金篦擊其口曰：『汝勤于誨人，當得辨慧。』嘗苦脾疾不愈，夢天神以金槃盛水，使其瞑目，浣腸浣已復納，覺而痛止。吳越（吳越地區）大旱，禱于天竺觀音像不應。師時以疾晝寢，夢老人白衣烏帽告曰：『明日日中必雨。』問其人曰：『山神也。』如期而雨。楊無為贊曰：『海上有明月，一輪長皎潔。風捲浮雲萬里開，冷照飛來峰頂雪。』
元凈
字無象。徐姓。於潛人。家世喜為善。客有過其居者，指以語人曰：『是有佳氣，鬱鬱上騰，當生奇男子。』已而生師。左肩肉起如加沙條，八十一日乃滅。其伯祖父嘆曰：『是宿世沙門也。慎無奪其愿，長使事佛。八十一者殆其算也。』及師之終，果
【English Translation】 Year. When Dongpo (Su Shi, styled Zizhan, also known as Dongpo Jushi) was exiled to Huizhou, his disciple, Great Master Huijing Siyi, entrusted Canliaozi Daoqian to ask Dongpo to write an encomium. He said, 'I dreamed in Hangzhou of arriving at a grand hall on West Lake, with a plaque that read: Maitreya's Descent (the future Buddha). My old friends, such as Haiyue (Dharma Master Haiyue) and Biancai (Dharma Master Biancai), were all practicing the Way there.' He also composed three quatrains to mourn them, saying: 'Seeking traces, I reluctantly dampen my robes; originally, there is no birth, so how can there be death? Tonight, the moon over Master Shengong's (Zhu Daosheng) lecture hall still shines coldly like frost across the courtyard. Birth and death are like the bending and stretching of an arm; our kind are filled with poignant sorrow. Letian (Bai Juyi, styled Letian) is not a guest of Penglai; he relies on the Western Paradise as his master. I wished to inquire about the cause of the arising and ceasing of floating clouds, but I had no chance to see my dream body. Calm your mind and dwell well, Wang Wendu (Wang Wendu, a person's name); why ask others about this principle?' Later, Canliao went to Ying River to visit Ziyou (Su Zhe, styled Ziyou) and said, 'Since Biancai was praised by Zizhan, he received an inscription from you. Shouldn't Haiyue also have one?' Ziyou also wrote an inscription for him. The master came to Tianzhu (Tianzhu Temple, in Hangzhou). Upon arriving at Hejian, an old man in formal attire crossed the bridge, stooped, and welcomed him into the gate, and he missed giving a lecture. At that time, he dreamed that Zhang'an (Great Master Zhang'an) struck his mouth with a golden spatula, saying, 'You are diligent in teaching people; you shall obtain eloquence and wisdom.' He once suffered from a persistent spleen ailment. He dreamed that a heavenly being held water in a golden tray, made him close his eyes, washed his intestines, and then put them back. Upon waking, the pain stopped. During a great drought in Wuyue (the Wuyue region), prayers to the Guanyin image at Tianzhu were not answered. The master was taking a nap due to illness when he dreamed that an old man in white robes and a black hat told him, 'Tomorrow, at midday, it will surely rain.' When asked who he was, he replied, 'I am the mountain god.' It rained as predicted. Yang Wuwu praised, saying: 'Above the sea, there is a bright moon, a wheel of long-lasting purity. The wind rolls away the floating clouds for ten thousand miles, its cold light shines on the snowy peak of Feilai.'
Yuanjing
Styled Wuxiang. Surname Xu. From Yuqian. His family had a tradition of doing good deeds. A guest who passed by his residence pointed at it and said to others, 'There is auspicious energy here, rising vigorously. A remarkable man will be born.' Soon after, the master was born. A lump of flesh rose on his left shoulder like a kasaya strap, disappearing after eighty-one days. His great-granduncle sighed, 'He is a Shramana from a past life. Be careful not to take away his vow; let him serve the Buddha for a long time. Eighty-one is probably his destined lifespan.' And when the master passed away, it was indeed so.
符其數。十歲從其邑僧法雨出家。性不茹葷血。每見講座輒曰。吾愿登此。說法度人。年十六落髮進具。十八就學于天竺慈雲。時門人方盛。眾欲卻之。慈雲曰。疇昔吾夢甚異。此子殆法器也。勿卻。日夜勤力學與行進。不數年而齒其高弟。慈雲沒後。事明智韶。韶嘗講止觀至方便五緣曰。凈名所謂以一食施一切。供養諸佛及諸賢聖。然後可食。此一方便也。師聞悟曰。今乃知色．聲．香．味本具第一義諦。因涕下如雨。由此遇物。俱法界矣。代講十五年。杭帥呂臻請住大悲寶閣嚴。設戒律犯秋毫者斥去。其徒畏敬之。居十年。沈遘帥杭。謂。上天竺本觀音大士道場。以音聲懺悔為佛事。非禪那居也。請師以教易禪。師至吳越。競來鑿山。增室幾至萬礎。重樓杰觀。冠于浙西。學者數倍。其故有禱于大士者。亦鮮弗答。名其院曰靈感觀音。熙寧初。祖無擇治杭。言者不悅其政。遽起制獄于攜李。師以鑄鐘之緣。例當訊辨。幸而不罹。非所寓止真如蘭若。泰然擬金剛錍。撰圓事理說。居十七年。僧文犍者。利其富倚權貴人。以動轉運使奪而有之。遷師于下竺。師不為忤。犍猶不厭。使者復為。遷師於潛。逾年犍敗。聞朝廷復以上竺畀師當犍之時。吳人惡之。施者不至。巖穀草木為之索然。及師之復。士女不督而集。山中
百物皆若有喜色。趙清獻與師為世外友。親見而贊之曰。師去天竺。山空鬼哭。天竺師歸。道場光輝。復留二年。終欲捨去。謂其徒曰。吾祖聖人。猶以急於化人。害於行己。位本鐵輪而證止五品。況吾凡夫也哉。因謝去。老於南山龍井之上。以茆竹自覆。吳越聞之。爭為築室廬。具像設。甓金碧。咄嗟而就。三年復為太守鄧伯溫請居南屏。一年鄧去。歸龍井終焉。師講說不擇晝夜。嘗曰。鬼神威德不具。多畏人晝說。或不得至。比夜人靜。庶幾能聽。焚指供佛。左三右二。僅能以執其徒。有欲效者。師禁曰。如我乃可。平生修西方凈業。未嘗須臾廢行。成力具。能以其餘見於外者非一也。東坡子迨生四年不能行。請師為落髮。摩頂祝之。不數日能行如他兒。布衣李生習禪觀甚辨而無行。欲從師出家。東坡憐之。為請于師。未言其名。師拒不許。若知其為人者。秀州狂人回頭左道以鼓道俗。宣言當建率堵波為吳人福田。施者云委。然憚入杭。以師不可欺故也。不得已來。先以錢十萬。詣上竺飯僧。且遣使通問曰。今以修造錢若干。愿供僧一堂。師答曰。道風遠來。山川增勝。誨言先至。喜慰叵量。承建凈檀為飯僧之用。竊聞教有明文不許互用。聖者既違明誨。不知白佛當以何辭。佇聞報章。即今撰疏文也。狂人大驚慚
【現代漢語翻譯】 現代漢語譯本：萬物都好像帶有喜悅的色彩。趙清獻（人名）和這位禪師是世俗之外的朋友。他親自見到禪師后讚歎說：『禪師離開天竺（古印度），山中空曠，鬼神哭泣。天竺禪師歸來，道場光輝燦爛。』禪師又住了兩年，最終還是要離去，對他的弟子們說：『我們的祖師聖人，還因為急於教化他人，妨礙了自身的修行，本來可以證得轉輪王的果位，卻只證得了五品果位。更何況我們這些凡夫俗子呢？』於是告別離去，在南山龍井之上安度晚年，用茅草和竹子遮蓋住所。吳越一帶的人們聽說了這件事，爭相為他建造房屋，置辦佛像，用磚瓦建造，塗上金碧色彩，很快就完成了。三年後，太守鄧伯溫（人名）請他住在南屏山。一年後鄧伯溫離任，禪師回到龍井，在那裡終老。禪師講經說法不分晝夜。他曾經說過：『鬼神的威德不完備，大多害怕人們在白天說話，或者無法前來。等到夜晚人們安靜下來，或許才能聽到。』他焚燒手指供奉佛，左手三根，右手兩根，僅僅能夠以此來執持他的弟子。有想要效仿的人，禪師禁止說：『像我這樣才可以。』他平生修習西方凈土法門，未曾片刻停止修行。功力具備，能夠將其餘的顯現在外面的，不止一件。東坡（蘇軾）的兒子蘇迨（人名）四歲還不能走路，請禪師為他剃髮，摩頂祝願，沒過幾天就能像其他孩子一樣走路了。平民李生（人名）學習禪觀非常精通，但是沒有德行，想要跟隨禪師出家。東坡憐憫他，為他向禪師請求，還沒說出他的名字，禪師就拒絕不允許，好像知道他是什麼樣的人一樣。秀州（地名）的狂人回頭，用左道邪說蠱惑道士和百姓，宣稱要建造窣堵波（佛塔）作為吳地人民的福田，施捨的人像云一樣聚集。然而他害怕進入杭州，因為禪師是不可欺騙的。不得已來了，先用十萬錢，到上竺寺供養僧人，並且派人通報說：『現在用修造的錢若干，願意供養僧人一堂齋飯。』禪師回答說：『道風從遠方而來，山川因此增添了美景。教誨的言語先到，喜悅和慰問無法估量。承蒙您建造清凈的佛寺用來供養僧人，我私下聽說佛教有明確的規定不允許互相挪用。聖者既然違背了明確的教誨，不知道向佛稟告的時候該用什麼言辭。等待您的回覆，我現在正在撰寫奏疏。』狂人非常驚訝和慚愧。 English version: All things seemed to have a joyful appearance. Zhao Qingxian (a person's name) and the master were friends beyond the mundane world. Having personally witnessed him, he praised, 'When the master left Tianzhu (ancient India), the mountains were empty, and ghosts wept. With the return of the Tianzhu master, the monastery shines with glory.' The master stayed for another two years, but ultimately desired to depart, saying to his disciples, 'Our ancestral sage, even in his eagerness to transform others, hindered his own practice, and could have attained the position of a Chakravartin (wheel-turning king), but only achieved the fifth rank. How much more so are we, ordinary mortals?' Thus, he bid farewell and spent his remaining years above the Dragon Well of South Mountain, covering his dwelling with thatch and bamboo. Upon hearing of this, the people of Wu and Yue competed to build houses for him, furnish them with Buddhist images, and construct them with bricks and tiles, adorned with gold and azure, completing them in no time. After three years, the prefect Deng Bowen (a person's name) invited him to reside at South Screen Mountain. A year later, Deng Bowen left office, and the master returned to Dragon Well, where he passed away. The master lectured and preached day and night. He once said, 'The power and virtue of ghosts and spirits are incomplete, and they are mostly afraid of people speaking during the day, or they may not be able to come. When people are quiet at night, perhaps they can hear.' He burned his fingers as an offering to the Buddha, three on the left hand and two on the right, barely able to use them to guide his disciples. When some wanted to imitate him, the master forbade it, saying, 'Only I can do this.' Throughout his life, he practiced the Pure Land method of the Western Paradise, never ceasing his practice for a moment. Having accumulated sufficient power, he was able to manifest the remainder outwardly in more than one way. Dongpo's (Su Shi's) son, Su Dai (a person's name), could not walk at the age of four. He asked the master to shave his head, touch his crown, and offer blessings. Within a few days, he could walk like other children. A commoner named Li Sheng (a person's name) was very proficient in Chan contemplation but lacked virtue and wanted to become a monk under the master. Dongpo pitied him and pleaded with the master on his behalf. Before even mentioning his name, the master refused, as if knowing what kind of person he was. A madman from Xiuzhou (a place name) turned back, using heretical doctrines to mislead Daoists and common people, declaring that he would build a stupa (Buddhist pagoda) as a field of merit for the people of Wu, and donors gathered like clouds. However, he was afraid to enter Hangzhou because the master could not be deceived. Having no choice, he first used one hundred thousand coins to make offerings to the monks at Upper Tianzhu Temple and sent a messenger to inquire, saying, 'Now, with a certain amount of money for construction, I wish to offer a meal to the monks in one hall.' The master replied, 'The wind of the Dao comes from afar, and the mountains and rivers are thus enhanced with beauty. The words of instruction arrive first, and the joy and comfort are immeasurable. I am grateful that you are building a pure monastery for the purpose of offering meals to the monks. I have privately heard that Buddhist teachings have clear regulations that do not allow for mutual misappropriation. Since the sage has violated the clear teachings, I do not know what words to use when reporting to the Buddha. I await your reply, and I am now drafting a memorial.' The madman was greatly surprised and ashamed.
【English Translation】 All things seemed to have a joyful appearance. Zhao Qingxian (a person's name) and the master were friends beyond the mundane world. Having personally witnessed him, he praised, 'When the master left Tianzhu (ancient India), the mountains were empty, and ghosts wept. With the return of the Tianzhu master, the monastery shines with glory.' The master stayed for another two years, but ultimately desired to depart, saying to his disciples, 'Our ancestral sage, even in his eagerness to transform others, hindered his own practice, and could have attained the position of a Chakravartin (wheel-turning king), but only achieved the fifth rank. How much more so are we, ordinary mortals?' Thus, he bid farewell and spent his remaining years above the Dragon Well of South Mountain, covering his dwelling with thatch and bamboo. Upon hearing of this, the people of Wu and Yue competed to build houses for him, furnish them with Buddhist images, and construct them with bricks and tiles, adorned with gold and azure, completing them in no time. After three years, the prefect Deng Bowen (a person's name) invited him to reside at South Screen Mountain. A year later, Deng Bowen left office, and the master returned to Dragon Well, where he passed away. The master lectured and preached day and night. He once said, 'The power and virtue of ghosts and spirits are incomplete, and they are mostly afraid of people speaking during the day, or they may not be able to come. When people are quiet at night, perhaps they can hear.' He burned his fingers as an offering to the Buddha, three on the left hand and two on the right, barely able to use them to guide his disciples. When some wanted to imitate him, the master forbade it, saying, 'Only I can do this.' Throughout his life, he practiced the Pure Land method of the Western Paradise, never ceasing his practice for a moment. Having accumulated sufficient power, he was able to manifest the remainder outwardly in more than one way. Dongpo's (Su Shi's) son, Su Dai (a person's name), could not walk at the age of four. He asked the master to shave his head, touch his crown, and offer blessings. Within a few days, he could walk like other children. A commoner named Li Sheng (a person's name) was very proficient in Chan contemplation but lacked virtue and wanted to become a monk under the master. Dongpo pitied him and pleaded with the master on his behalf. Before even mentioning his name, the master refused, as if knowing what kind of person he was. A madman from Xiuzhou (a place name) turned back, using heretical doctrines to mislead Daoists and common people, declaring that he would build a stupa (Buddhist pagoda) as a field of merit for the people of Wu, and donors gathered like clouds. However, he was afraid to enter Hangzhou because the master could not be deceived. Having no choice, he first used one hundred thousand coins to make offerings to the monks at Upper Tianzhu Temple and sent a messenger to inquire, saying, 'Now, with a certain amount of money for construction, I wish to offer a meal to the monks in one hall.' The master replied, 'The wind of the Dao comes from afar, and the mountains and rivers are thus enhanced with beauty. The words of instruction arrive first, and the joy and comfort are immeasurable. I am grateful that you are building a pure monastery for the purpose of offering meals to the monks. I have privately heard that Buddhist teachings have clear regulations that do not allow for mutual misappropriation. Since the sage has violated the clear teachings, I do not know what words to use when reporting to the Buddha. I await your reply, and I am now drafting a memorial.' The madman was greatly surprised and ashamed.
。見其徒。雖門弟子亦勸。但禮之以化俗。師厲語曰。出家兒須具眼始得。彼誠聖者吾敢不恭。如其誕妄。知而同之。是失正念。吾聞聖者具他心通。今日當與爾曹虔請。于明日就此山。與十方諸佛同齋。即如法嚴敬。跪讀疏文焚之。明日率眾出迎。而狂人竟不至。學者皆服。又嘉興令陶彖有子得魅疾。巫醫不能治。師祝之而愈。越州諸暨陳氏女病心漫不知人。父母以見。師警以微言。醒然而悟。嘗與僧熙仲會。食仲。見眉間有光如螢。攬之得舍利。自後常有于其臥起處得者。將化入室。(號方圓庵。秦觀記米芾書)宴坐謝賓客。止言語。飲食召參寥．道潛告曰。吾凈業成。如七日無魔。右脅而逝。吾愿足矣。五日出偈告眾。七日奄然而寂。元祐辛未九月晦也。塔成。弟子懷楚詣汝陰。請志於東坡。坡命予由銘之。
從雅
錢唐凈住僧。得海月臺衡三觀。乃曰。慕虛名。爭如修實行。言清行濁。賢聖所訶。入南山天王。專業讀誦。閱法華五藏．金剛四藏．彌陀十藏。禮真身塔十遍。釋迦三十萬拜。彌陀百萬拜。誦號五千萬聲。一字三拜。禮法華三遍。楊無為贈以所撰安樂國贊三十章。師欲廣化。遂圖三輩九品列。以贊文刊石。凈住一生。坐不背西。無疾趺化。異香滿室。天樂盈空。
若愚
【現代漢語翻譯】 現代漢語譯本 見到他的門徒，即使是親近的弟子也勸諫（他不要如此）。但（智者）只是用禮節來感化世俗之人。智者嚴厲地說：『出家人必須具備辨別真偽的眼力才行。如果他真的是聖者，我怎敢不恭敬？如果他只是荒誕虛妄，明知如此還茍同於他，那就是喪失正念。我聽說聖者具有他心通（能知他人心念的神通）。今天我應當和你們一起虔誠地祈請，在明天于這座山中，與十方諸佛一同齋食。』 於是如法地莊嚴恭敬，跪著讀完疏文並焚燒。第二天率領眾人前去迎接，而那個狂人竟然沒有來。學者們都信服了。 另外，嘉興縣令陶彖的兒子得了鬼魅之病，巫醫都無法醫治。智者為他祈禱祝願，病就好了。越州諸暨的陳氏女子得了心神恍惚、不認人的病，她的父母帶她來見智者。智者用精微的言語警醒她，她立刻醒悟了。智者曾經與僧人熙仲相會，一起吃飯。熙仲看見智者的眉間有光芒像螢火蟲一樣。用手去抓，得到了一顆舍利（佛教聖物，佛陀或高僧火化后的遺物）。自那以後，常常在他睡覺或起身的地方得到舍利。將要圓寂時，智者進入方圓庵（庵的名字，秦觀記錄，米芾書寫），在裡面宴坐，謝絕賓客，停止說話和飲食。召來參寥、道潛，告訴他們說：『我的凈業（修凈土法門所積的功德）已經成就。如果七天之內沒有魔障，我將右脅而臥而逝，我的願望就滿足了。』 五天後，智者寫下偈語告誡眾人。七天後，安詳地圓寂了。時間是元祐辛未年九月三十日。塔建成后，弟子懷楚前往汝陰，請蘇軾撰寫墓誌銘。蘇軾於是命令我游弁撰寫。
從雅（僧人名） 錢塘凈住寺的僧人。得到了海月臺衡的三觀（佛教哲學中的三種觀察方法）。於是說：『羨慕虛名，不如修習實際的修行。言語清高而行為污濁，是賢聖所呵斥的。』 進入南山天王寺，專心致志地讀誦佛經。閱讀《法華經》五藏、《金剛經》四藏、《彌陀經》十藏。禮拜真身塔十遍，禮拜釋迦牟尼佛三十萬拜，禮拜阿彌陀佛一百萬拜。唸誦佛號五千萬聲，一字三拜。禮拜《法華經》三遍。楊無為贈送給他所撰寫的《安樂國贊》三十章。從雅想要廣泛地弘揚佛法，於是繪製了三輩九品（往生極樂世界的眾生按照修行程度分為三輩九品）的圖，並將贊文刻在石頭上。從雅一生，坐著從不背對西方（極樂世界的方向）。沒有疾病，跏趺坐化（佛教徒坐禪時的姿勢），異香充滿房間，天樂充滿天空。
若愚（僧人名）
【English Translation】 English version Upon seeing his disciples, even the close ones advised (him against it). But (the wise one) merely used etiquette to influence the common people. The wise one sternly said, 'A monk must have the discernment to distinguish truth from falsehood. If he is truly a sage, how dare I not be respectful? If he is merely absurd and delusional, to agree with him knowingly is to lose right mindfulness. I have heard that sages possess telepathy (the ability to know others' thoughts). Today, I should join you all in sincerely requesting that tomorrow, on this mountain, we partake in a vegetarian meal with all the Buddhas of the ten directions.' Thereupon, he solemnly and respectfully prepared according to the Dharma, knelt and read the memorial, and burned it. The next day, he led the assembly to welcome (the madman), but the madman did not come. The scholars were all convinced. Furthermore, Tao Tuan, the magistrate of Jiaxing County, had a son who suffered from a demonic illness, which neither witches nor doctors could cure. The wise one prayed and blessed him, and the illness was cured. A woman from the Chen family in Zhuji, Yuezhou, suffered from a mental illness and did not recognize people. Her parents brought her to see the wise one. The wise one awakened her with subtle words, and she immediately regained her senses. The wise one once met with the monk Xi Zhong and ate with him. Xi Zhong saw a light like a firefly between the wise one's eyebrows. He reached out and obtained a Sharira (Buddhist relic, remains of the Buddha or eminent monks after cremation). From then on, Shariras were often found where he slept or got up. When he was about to pass away, the wise one entered Fangyuan Hermitage (the name of the hermitage, recorded by Qin Guan, written by Mi Fu), where he sat in meditation, declined guests, and ceased speaking and eating. He summoned Canliao and Daoqian, and told them, 'My pure karma (merit accumulated through practicing the Pure Land Dharma) has been accomplished. If there are no demons for seven days, I will pass away lying on my right side, and my wish will be fulfilled.' Five days later, the wise one wrote a verse to admonish the assembly. Seven days later, he peacefully passed away. The time was the thirtieth day of the ninth month of the Xinyou year of Yuanyou. After the pagoda was built, the disciple Huai Chu went to Ruyin to ask Su Shi to write an epitaph. Su Shi then ordered me, You Bian, to write it.
Cong Ya (name of a monk) A monk from Jingsi Temple in Qiantang. He attained the three contemplations of Haiyue Taiheng (three methods of observation in Buddhist philosophy). Thereupon he said, 'Admiring empty fame is not as good as cultivating actual practice. Speech that is lofty but conduct that is impure is what the sages condemn.' He entered Nanshan Tianwang Temple, and devoted himself to reading and reciting scriptures. He read the five collections of the Lotus Sutra, the four collections of the Diamond Sutra, and the ten collections of the Amitabha Sutra. He prostrated to the True Body Pagoda ten times, prostrated to Shakyamuni Buddha three hundred thousand times, and prostrated to Amitabha Buddha one million times. He recited the Buddha's name fifty million times, prostrating three times for each word. He recited the Lotus Sutra three times. Yang Wuwei presented him with thirty chapters of his composed 'Praise of the Land of Bliss'. Cong Ya wanted to widely propagate the Dharma, so he drew a picture of the Three Grades and Nine Classes (beings reborn in the Pure Land are divided into three grades and nine classes according to their level of practice), and had the praise inscribed on stone. Throughout his life, Cong Ya never sat with his back to the West (the direction of the Land of Bliss). Without illness, he passed away in the lotus position (a posture for meditation), and the room was filled with fragrant scents, and the sky was filled with heavenly music.
Ruo Yu (name of a monk)
字子發。錫號法鑒。海鹽馬氏。年二十四有聲學校。抵湖之覺海蘭若。素所居裂冠。依僧用明得度。學教於辨才。道譽日隆。郡請住南屏。力辭不赴。奉辨才杖屨。退居龍井六年。與參寥心友。參寥能詩近名。師韜光鏟彩不求人知。睹覺海屋老僧殘。為興無盡供。建閣奉安西聖。甲于東南。啟凈社。勸化道俗。每集必數百人。三十年加功進行。多蒙佛接。張祠部(景備)留題有動人無限往生心。句。初辭親。日夢白衣人授七十二䇿。壽果至此。靖康丙午九月。謂其徒曰。夢神人告汝同學僧則章。得普賢觀行法三昧。已生凈土。彼待汝久。曷可淹留。命眾諷觀經。甫畢乃云。聖相現前。吾往矣。偈曰。空里千華羅網。夢中七寶蓮池。蹈得西歸路穩。更無一點狐疑。阇維得舍利數百顆。塔于東廡。雙槐居士鄭績銘(辟白雲具斥偽志)。詩編名谷庵余塵。
扣擊宗途傳
陶唐于變巢許不臣。周武會朝夷齊異議。反經合道。蓋有激揚。未若皁白之不相為用也。法智中興。克復舊物。天下後世是之。或者居摧碾之。下抱手澤書之。反不能以一唯響。應一覽無遺焉。既非隘路叛出之比。必其用心有所在矣。撰凈覺神智列傳。
仁岳
字寂靜。號潛夫。姜姓。霅人。師開元行先。十九進具。學律于錢唐擇悟
。能達持犯。聞法智最明天臺教觀。徑往依止。至水月橋。擲笠採蓮徑中雲。吾所學不就。不復過此橋。法智器之。居以東廈。杜諸窗牖。雖白晝亦藉蘭膏以使尋繹。屋壁棟樑皆如墨。鄉書至。悉投帳閣。積歲一開。為眾分衛。坐于舡舷。方舒足頃。豁然自得。若拓虛空。不知舟檣之折。鍼芥相投。筌蹄盡舉。晝聽夜習。面詢口訣。聞以所疑。請益函丈。擷大屧。關大鑰。眾望風畏之。凡十餘年。悉其蘊奧。乃曰。學解不如射行之著明彰信也。與十同志修。請觀音懺法。因臥病次。恍如夢寐。深悟向之所學皆非。知見超達。遂與法智背馳。往復詰難。如十諫雪謗之類。是其尤者。十諫序云。夫何大師未察忠素。再樹義門以安養生身。抑同弊垢。娑婆劣應。混彼舍那。又曰。豈圖拾其短。隱其長。沽出藍之名。起逆路之見。自墜塗炭。良可悲哉。道不我合。讒由是興。將事四方之遊。以諧平昔之志。造天竺慈雲。攝以法裔曰。吾道不孤矣。師獻詩曰。十載事遊歷。茲辰竊自矜。愛山逢鷲嶺。問道得牛乘。貝葉秦翻偈。蓮華晉社僧。如何稚川子。向此學飛昇。會有昭慶請。慈雲以詩送之曰。黃鸝鳴谷口。受請近重城。鷲嶺云初背。石函僧過迎。升猊百子會。揮麈四鄰驚。自喜千年后。吾家有道生。慈雲門人從者大半。移石
【現代漢語翻譯】 現代漢語譯本：能達精通持戒和犯戒的界限，聽聞佛法后智慧最為明亮，於是前往天臺宗的教觀派，直接去依止法智（指法智大師）。到達水月橋時，他把帽子扔掉，在採蓮的小路上說：『我所學的沒有成就，不再過這座橋了。』法智認為他是可造之材，讓他住在東邊的廂房裡。他把所有的窗戶都堵上，即使是白天也要藉助燈油來研讀佛經。屋子的墻壁和棟樑都像墨一樣黑。家鄉的書信送來，他都扔到帳子里，積攢多年才打開一次，為大家分發。他坐在船舷上，剛伸開腳，忽然就領悟了，好像開闊了虛空一樣，不知道船的桅桿已經摺斷。就像磁石吸引鐵針，芥子投入針孔一樣，所有的捕魚工具和兔子網都用不著了。白天聽講，晚上學習，面對面地請教口訣，聽到有疑問的地方，就向法智大師請教。他拿起大鞋子，關上大鎖，大家都害怕他。這樣過了十多年，他完全掌握了其中的奧秘。於是他說：『學問的理解不如射箭的行動那樣明確和可信。』他和十個志同道合的人一起修行，請求觀音懺法。因為臥病期間，恍惚如夢，深深地領悟到以前所學的都不是真理，知見超凡脫俗，於是和法智的觀點背道而馳，往復辯論，就像『十諫雪謗』之類的文章，是其中最突出的。『十諫序』中說：『為什麼大師沒有明察忠誠和樸素，再次樹立義門來安養生身，這和污垢有什麼區別呢？娑婆世界的低劣之應，混淆了盧舍那佛。』又說：『難道是想拾取他的缺點，隱藏他的優點，沽名釣譽，樹立違背正道的見解，自己墜入塗炭之中，真是可悲啊！』道不同不相爲謀，讒言因此而起。他將要到四方遊歷，來實現平素的志向。他拜訪了天竺的慈雲（指慈雲大師），慈雲收他為弟子說：『我的道不會孤單了。』他獻詩說：『十年來四處遊歷，今天竊自誇耀。喜愛山川遇到了鷲嶺，問道得到了牛車。貝葉經被秦朝翻譯成偈語，蓮花社有晉朝的僧人。為什麼葛稚川（指葛洪）要向這裡學習飛昇之術呢？』後來昭慶寺邀請他，慈雲用詩送別他說：『黃鸝在山谷口鳴叫，接受邀請靠近都城。離開鷲嶺雲彩初散，石函寺僧人前來迎接。登上獅子座有百子會，揮動拂塵四鄰震驚。我高興在千年之後，我的門下有得道之人。』慈雲的門人和追隨者大半，都移到了石頭。 English version: Nengda was proficient in the boundaries of upholding and violating precepts. After hearing the Dharma, his wisdom was the brightest. Therefore, he went to the Tiantai school of doctrine and contemplation, directly to rely on Fazhi (referring to Master Fazhi). When he arrived at Shuiyue Bridge, he threw away his hat and said on the lotus-picking path: 'What I have learned has not been accomplished, and I will not cross this bridge again.' Fazhi considered him to be a promising talent and let him live in the east wing. He blocked all the windows, and even during the day, he had to use lamp oil to study the Buddhist scriptures. The walls and beams of the house were as black as ink. When letters from his hometown arrived, he threw them into the tent and opened them once after many years to distribute them to everyone. He sat on the gunwale of the boat, and as soon as he stretched out his feet, he suddenly realized it, as if he had opened up the void, and he didn't know that the mast of the boat had been broken. Like a magnet attracting iron needles, and mustard seeds entering needle holes, all fishing tools and rabbit nets were useless. He listened to lectures during the day and studied at night, asking for oral instructions face to face. When he heard something he doubted, he asked Master Fazhi for advice. He picked up big shoes and locked the big lock, and everyone was afraid of him. After more than ten years, he completely mastered the mysteries. So he said: 'The understanding of learning is not as clear and credible as the action of shooting arrows.' He practiced with ten like-minded people and requested the Avalokiteśvara repentance method. Because during his illness, he was in a trance like a dream, and he deeply realized that what he had learned before was not the truth, and his knowledge and insight were extraordinary. Therefore, he went against Fazhi's views and debated back and forth, like articles such as 'Ten Admonitions to Clear Slander,' which were the most prominent. The 'Preface to the Ten Admonitions' says: 'Why didn't the master discern loyalty and simplicity, and re-establish the righteous gate to support his life? What is the difference between this and filth? The inferior response of the Saha world confuses Vairocana Buddha.' It also says: 'Could it be that he wants to pick up his shortcomings, hide his advantages, seek fame and reputation, establish views that violate the right path, and fall into misery himself? It is truly sad!' People with different paths do not conspire with each other, and slander arises from this. He is going to travel to all directions to realize his long-cherished aspirations. He visited Ciyun of Tianzhu (referring to Master Ciyun), and Ciyun accepted him as a disciple and said: 'My path will not be lonely.' He presented a poem saying: 'I have traveled around for ten years, and today I secretly boast. I love the mountains and rivers and met Vulture Peak, and I got a bullock cart when I asked about the Tao. The B葉 Sutra was translated into gathas in the Qin Dynasty, and there were monks from the Jin Dynasty in the Lotus Society. Why did Ge Zhichuan (referring to Ge Hong) want to learn the art of ascension here?' Later, Zhaoqingsi invited him, and Ciyun sent him off with a poem saying: 'The orioles are singing at the mouth of the valley, and they are invited to be close to the capital city. Leaving Vulture Peak, the clouds are beginning to disperse, and the monks of Shihan Temple are coming to welcome you. Ascending the lion seat, there is a hundred sons meeting, and waving the dust whisk, the four neighbors are shocked. I am happy that after a thousand years, there will be enlightened people in my family.' Most of Ciyun's disciples and followers moved to the stone.
【English Translation】 English version: Nengda was proficient in the boundaries of upholding and violating precepts. After hearing the Dharma, his wisdom was the brightest. Therefore, he went to the Tiantai school of doctrine and contemplation, directly to rely on Fazhi (referring to Master Fazhi). When he arrived at Shuiyue Bridge, he threw away his hat and said on the lotus-picking path: 'What I have learned has not been accomplished, and I will not cross this bridge again.' Fazhi considered him to be a promising talent and let him live in the east wing. He blocked all the windows, and even during the day, he had to use lamp oil to study the Buddhist scriptures. The walls and beams of the house were as black as ink. When letters from his hometown arrived, he threw them into the tent and opened them once after many years to distribute them to everyone. He sat on the gunwale of the boat, and as soon as he stretched out his feet, he suddenly realized it, as if he had opened up the void, and he didn't know that the mast of the boat had been broken. Like a magnet attracting iron needles, and mustard seeds entering needle holes, all fishing tools and rabbit nets were useless. He listened to lectures during the day and studied at night, asking for oral instructions face to face. When he heard something he doubted, he asked Master Fazhi for advice. He picked up big shoes and locked the big lock, and everyone was afraid of him. After more than ten years, he completely mastered the mysteries. So he said: 'The understanding of learning is not as clear and credible as the action of shooting arrows.' He practiced with ten like-minded people and requested the Avalokiteśvara repentance method. Because during his illness, he was in a trance like a dream, and he deeply realized that what he had learned before was not the truth, and his knowledge and insight were extraordinary. Therefore, he went against Fazhi's views and debated back and forth, like articles such as 'Ten Admonitions to Clear Slander,' which were the most prominent. The 'Preface to the Ten Admonitions' says: 'Why didn't the master discern loyalty and simplicity, and re-establish the righteous gate to support his life? What is the difference between this and filth? The inferior response of the Saha world confuses Vairocana Buddha.' It also says: 'Could it be that he wants to pick up his shortcomings, hide his advantages, seek fame and reputation, establish views that violate the right path, and fall into misery himself? It is truly sad!' People with different paths do not conspire with each other, and slander arises from this. He is going to travel to all directions to realize his long-cherished aspirations. He visited Ciyun of Tianzhu (referring to Master Ciyun), and Ciyun accepted him as a disciple and said: 'My path will not be lonely.' He presented a poem saying: 'I have traveled around for ten years, and today I secretly boast. I love the mountains and rivers and met Vulture Peak, and I got a bullock cart when I asked about the Tao. The B葉 Sutra was translated into gathas in the Qin Dynasty, and there were monks from the Jin Dynasty in the Lotus Society. Why did Ge Zhichuan (referring to Ge Hong) want to learn the art of ascension here?' Later, Zhaoqingsi invited him, and Ciyun sent him off with a poem saying: 'The orioles are singing at the mouth of the valley, and they are invited to be close to the capital city. Leaving Vulture Peak, the clouds are beginning to disperse, and the monks of Shihan Temple are coming to welcome you. Ascending the lion seat, there is a hundred sons meeting, and waving the dust whisk, the four neighbors are shocked. I am happy that after a thousand years, there will be enlightened people in my family.' Most of Ciyun's disciples and followers moved to the stone.
壁靈芝慧安清修。凡五道場皆當路所屈。在靈芝日。為溫之仁。行人請住凈社。居僅十載。緇素敬仰。乃至標榜名額。或真楷。或大篆。悉為奮筆。永嘉法道中興。實師力也。德臘既高。霅帥請主祥符(霅王芳菲園)。觀察使劉從廣奏命服樞密副使。胡宿請凈覺號。朝野共欽。而胡最篤信。執弟子禮。撰楞嚴集解序。蓋師平昔探討法藏。尤精此經。會粹諸家之說為集解。以通之。大張五重之旨。作說題以明之。欲廣演于神咒。調聲曲以諷之。期修證之必成。示禮儀以備之。世俱行焉。晚景專修懺摩。遵梵網然三指為供養佛事。創隱淪堂休室。究其立名。意期息機也。治平元年三月二十四日。謂門弟曰。我明日午時當去。期至留偈而終。四月四日墳於何山西隅。壽七十三。臘五十四。法嗣慈梵．靈照．乃仁．瑩珂。尚能振舉玄綱。作人師範。著述凡五十五卷。大論節文十二卷。大論樞凈名精英會粹禪門樞要雜編名義為教網之大綱。法義之精雋。又有梁唐二集。及牕案記諸子雜言史髓等文可以裨贊佛道。開導後昆者。咸有卷軸。旁通六經。貫穿百氏。善詩能文。精篆𨽻。堅修戒律。至老無懈。靈照名義序曰。師逼於終世。猶閱是書。孔聖垂終。口誦法言。仲舒至死。手不釋卷。則師有焉。元穎傳而論之曰。予嘗論及師平昔
【現代漢語翻譯】 壁靈芝慧安（慧安：人名）在清凈之地修行。所有五個道場都位於交通要道。在靈芝寺期間，他以仁慈待人。有行人為他請求住在清凈的僧舍。他在此居住近十年，受到僧俗大眾的尊敬和仰慕。甚至寺廟的匾額，無論是真楷還是大篆，都由他揮筆書寫。永嘉地區的佛法得以復興，實際上是慧安的功勞。他的德行和僧臘都很高，霅州的官員請他主持祥符寺（祥符寺：寺名，位於霅州，即現在的湖州）（霅王芳菲園：霅州王的花園）。觀察使劉從廣上奏朝廷，授予他樞密副使的官服。胡宿（胡宿：人名）請求朝廷賜予他『凈覺』的稱號。朝廷內外都對他非常欽佩，而胡宿尤其篤信他，以弟子之禮對待他，並撰寫了《楞嚴集解序》。慧安平時深入研究佛經，尤其精通《楞嚴經》。他彙集各家的說法，編成《集解》，以融會貫通，大力闡揚五重玄義，並作《說題》來闡明。他希望廣泛弘揚《神咒》，創作曲調來諷誦，期望修證必定成就，並制定禮儀來完備。這些都流傳於世。晚年，他專心修習懺悔之法，遵照《梵網經》，燃三指供養佛。他建立了隱淪堂作為休息之所，探究其立名之意，是爲了止息妄念。治平元年三月二十四日，他告訴弟子們說：『我明天午時將要離去。』到了約定的時間，他留下偈語而終。四月四日，安葬於何山西隅。享年七十三歲，僧臘五十四年。他的法嗣有慈梵、靈照、乃仁、瑩珂，他們都能夠振興佛法，成為人們的師範。他的著作共有五十五卷，《大論節文》十二卷，《大論樞》、《凈名精英會粹》、《禪門樞要雜編名義》等，是佛教教義的大綱，法義的精髓。還有《梁唐二集》以及《牕案記》、《諸子雜言》、《史髓》等文章，可以幫助弘揚佛法，開導後人，都有卷軸流傳。他旁通六經，貫穿百家學說，擅長詩歌和文章，精通篆書和隸書，堅定地修持戒律，直到老年也沒有懈怠。靈照在《名義序》中說：『老師臨終之際，還在閱讀這本書。孔子臨終時，口誦法言。董仲舒直到去世，手不釋卷。老師也是如此啊！』元穎在傳記中評論說：『我曾經評論過慧安平時的為人。』 現代漢語譯本
【English Translation】 Bi Lingzhi Huian (慧安: Huian, a name) practiced diligently in a secluded place. All five of his monasteries were located on important roads. While at Lingzhi Temple, he treated people with kindness. A traveler requested to stay at his pure community. He resided there for nearly ten years, revered and admired by both monks and laypeople. Even the temple's plaques, whether in regular script or large seal script, were written by his hand. The revival of Buddhism in the Yongjia region was truly due to Huian's efforts. His virtue and seniority were high, and the officials of Zhazhou invited him to preside over Xiangfu Temple (祥符寺: Xiangfu Temple, a temple name, located in Zhazhou, present-day Huzhou) (Zha Wang Fangfei Garden: 霅王芳菲園, the garden of the King of Zha). The investigating commissioner Liu Congguang reported to the court, granting him the official attire of the Deputy Commissioner of the Privy Council. Hu Su (胡宿: Hu Su, a name) requested the court to bestow upon him the title 'Jingjue'. The court and the public admired him greatly, and Hu Su especially believed in him, treating him with the respect of a disciple, and wrote the 'Preface to the Collected Explanations of the Surangama Sutra'. Huian usually studied the Buddhist scriptures deeply, especially proficient in the Surangama Sutra. He compiled the explanations of various schools into a 'Collected Explanations', to integrate and understand them, vigorously expounding the fivefold profound meaning, and wrote 'Explanations of the Topic' to clarify it. He hoped to widely promote the 'Divine Mantra', create melodies to chant it, expect that cultivation and realization would surely be achieved, and formulate rituals to complete it. These were all passed down in the world. In his later years, he devoted himself to practicing repentance, following the 'Brahma Net Sutra', burning three fingers as an offering to the Buddha. He created the Yinlun Hall as a place of rest, exploring the meaning of its name, to cease deluded thoughts. On the twenty-fourth day of the third month of the first year of Zhiping, he told his disciples: 'I will leave tomorrow at noon.' At the appointed time, he left a verse and passed away. On the fourth day of the fourth month, he was buried in the western corner of Mount He. He lived to the age of seventy-three, with fifty-four years as a monk. His Dharma heirs were Cifan, Lingzhao, Nairen, and Yingke, who were all able to revitalize Buddhism and become models for people. His writings totaled fifty-five volumes, including twelve volumes of 'Excerpts from the Great Treatise', 'Pivotal Points of the Great Treatise', 'Collected Essence of Vimalakirti', 'Miscellaneous Compilation of Essential Points of the Zen School', and 'Nomenclature', which are the outline of Buddhist teachings and the essence of Dharma meanings. There are also 'Two Collections of Liang and Tang' and articles such as 'Notes from the Window Desk', 'Miscellaneous Sayings of Various Philosophers', and 'Essence of History', which can help promote Buddhism and enlighten future generations, all with scrolls passed down. He was well-versed in the Six Classics, penetrated the theories of the Hundred Schools, was skilled in poetry and prose, and proficient in seal script and clerical script. He firmly practiced the precepts, without懈怠 until old age. Lingzhao said in the 'Preface to Nomenclature': 'The teacher, at the end of his life, was still reading this book. Confucius, at the end of his life, recited Dharma words. Dong Zhongshu, until his death, did not put down his book. The teacher was also like this!' Yuan Ying commented in the biography: 'I have commented on Huian's usual behavior.' English version
辨說。擊揚宗旨。其所予奪。大抵如砧槌相扣。器諸淳樸或彼或此。初何疑焉。止觀天親．龍樹。內鑒冷然。外適時宜。各權所據。斯之謂乎。淳熙甲辰。沈大卿(祖德)葺其塔。蕭千巖記。
從義
字叔端。永嘉平陽葉氏。母潘。八歲入道。又九年通經落剃學于扶宗忠。遍歷廣詢。二十七寄講妙果。說四教義。出集解。迄今盛行。主大云．真白．五峰．寶積．妙果五剎。學徒匝座。辨折明白。堅徹旁通。音吐清暢。有若成誦。罔不悅服。自教主以五時．五味．半滿．權實．偏圓．大小之義推明止觀。厥旨奧衍。讀者疲精竭力。難於貫穿。至師研詳精到。故聽者多愿稟承。且痛患隋唐以來他宗所立。不本經論。但任胸臆。修證無由。縱有依經傍論。亦判釋不盡佛意。卻于佛法正宗妄有排斥。祖三張者。假託老氏簉乎儒佛。世俗莫究根源。亦加宗奉。遂于補註集解數。數辨明非黨宗也。欲學者審其是耳。如論禪宗。則曰。達磨以楞伽四卷。授可師云。我觀漢地。唯有此經。仁者依行。自可度世。又云。藉教悟宗。世人何得妄說教外別傳。若看禪人語錄。何不看佛語錄。佛語錄者。阿難等錄。佛金言以成經也。唯永嘉集多用佛經以為指南。此得達磨正意。與近言禪者異。子厚云。今之空空愚夫。誣禪以亂其教
【現代漢語翻譯】 現代漢語譯本 辨析解說，擊節稱揚宗旨。他們所贊成或否定的，大抵就像鐵砧和鐵錘相互敲擊一樣，器具的品質是純樸還是粗劣，或者偏向這邊或者偏向那邊，起初有什麼可懷疑的呢？止觀的作者天親（Vasubandhu，印度佛教思想家）和龍樹（Nāgārjuna，印度佛教哲學家），內心明澈冷靜，外在適應時宜，各自根據自己所掌握的，說的就是這個吧。淳熙甲辰年，沈大卿（祖德）修繕了他的塔，蕭千巖作了記載。
從義
字叔端，永嘉平陽人葉氏。母親姓潘。八歲入佛門，又過了九年通曉經書，落髮爲僧，向扶宗忠學習。廣泛遊歷尋訪，二十七歲在妙果寺開講，講解四教義，著有《集解》，至今仍然盛行。主持大云寺、真白寺、五峰寺、寶積寺、妙果寺五座寺廟。學徒坐滿席位。辨析明瞭，堅定透徹，旁通事理。音調吐字清晰流暢，好像背誦一樣，沒有不悅服的。自從教主用五時（佛教將佛陀的教法分為五個時期）、五味（將佛陀的教法比喻為五種味道）、半滿（指不究竟和究竟的教義）、權實（指方便和真實的教義）、偏圓（指不圓滿和圓滿的教義）、大小（指小乘和大乘的教義）的含義來闡明止觀，其中的旨意深奧難懂，讀者費盡心思也很難貫穿理解。而從義法師研究詳細精到，所以聽講的人大多願意稟承他的教誨。並且深切痛恨隋唐以來其他宗派所立的學說，不以經論為根本，只是憑著自己的想法，修行證悟沒有途徑。即使有依據經書旁靠論典的，也判釋不完全符合佛陀的本意，卻對佛法正宗妄加排斥。那些祖述三張的人，假託老子的學說來附會儒佛，世俗之人無法探究根源，也加以宗奉。於是從義法師在《補註》、《集解》中多次辨明他們不是正統的佛學宗派，只是想讓學者們審察其中的是非罷了。如果談論禪宗，他就說：『達磨（Bodhidharma，禪宗初祖）用《楞伽經》四卷，授予慧可大師說：我觀察漢地，只有這部經，仁者依照此經修行，自然可以度化世人。』又說：『憑藉教義來領悟宗門，世人怎麼可以妄說教外別傳呢？如果看禪人的語錄，為什麼不看佛的語錄呢？佛的語錄，是阿難（Ānanda，佛陀十大弟子之一）等人記錄佛的金玉良言而成的經典啊。』只有永嘉禪師的著作大多用佛經作為指南，這才是得到了達磨的正意，與近來所說的禪不同。子厚說：『現在那些空空洞洞的愚夫，用禪來迷惑擾亂佛的教義』。
【English Translation】 English version Discrimination and Explanation. Striking and praising the tenets. What they affirm or deny is generally like a hammer striking an anvil. The quality of the tools, whether pure or crude, inclines either this way or that. What doubt is there at the beginning? Vasubandhu (Tianqin, Indian Buddhist thinker) and Nāgārjuna (Longshu, Indian philosopher), authors of 止觀 (Zhǐ Guān, Concentration and Insight), are inwardly clear and calm, outwardly adapting to the times, each according to what they hold. Is this what is meant? In the year of Chunxi Jia Chen, Shen Daqing (Zude) repaired his pagoda, and Xiao Qianyan recorded it.
Congyi
His courtesy name was Shuduan. He was a Ye from Pingyang, Yongjia. His mother's surname was Pan. He entered the Buddhist path at the age of eight, and after another nine years, he mastered the scriptures, shaved his head, and studied under Fuzong Zhong. He traveled widely, seeking knowledge. At the age of twenty-seven, he began lecturing at Miaoguo Temple, explaining the Four Teachings. He authored 'Collected Explanations,' which are still popular today. He presided over five monasteries: Dayun, Zhenbai, Wufeng, Baoji, and Miaoguo. His disciples filled the seats. His analysis was clear, firm, and thorough, with comprehensive understanding. His pronunciation was clear and fluent, as if reciting from memory, and none were not pleased and convinced. Since the founder used the meanings of the Five Periods (the Buddha's teachings divided into five periods), Five Flavors (teachings likened to five flavors), Half and Full (incomplete and complete teachings), Provisional and Real (expedient and true teachings), Partial and Complete (imperfect and perfect teachings), and Small and Great (Hinayana and Mahayana teachings) to elucidate Zhǐ Guān (Concentration and Insight), the meaning within is profound and difficult to penetrate for readers, even with exhaustive effort. However, Master Congyi's research was detailed and precise, so many listeners were willing to receive his teachings. Furthermore, he deeply resented the doctrines established by other sects since the Sui and Tang dynasties, which were not based on scriptures and treatises, but merely on their own ideas, leaving no path for cultivation and realization. Even if they relied on scriptures and treatises, they did not fully interpret the Buddha's intention, and they recklessly rejected the orthodox teachings of Buddhism. Those who followed the Three Zhangs falsely claimed Laozi's teachings to align with Confucianism and Buddhism, and the common people could not investigate the source, so they also revered them. Therefore, Master Congyi repeatedly clarified in 'Commentaries' and 'Collected Explanations' that they were not orthodox Buddhist sects, but merely wanted scholars to examine the right and wrong of them. When discussing Zen Buddhism, he said: 'Bodhidharma (Damo, the first patriarch of Zen) gave the four volumes of the Laṅkāvatāra Sūtra to Master Huike, saying: I observe that in the land of Han, only this scripture exists. Those who practice according to this scripture can naturally liberate the world.' He also said: 'Relying on teachings to realize the sect, how can people falsely claim a separate transmission outside the teachings? If you read the sayings of Zen practitioners, why not read the sayings of the Buddha? The sayings of the Buddha are the scriptures recorded by Ānanda (one of the ten great disciples of the Buddha) and others, compiling the Buddha's golden words.' Only Yongjia's works mostly use the Buddhist scriptures as a guide, which is the correct intention of Bodhidharma, different from the recent Zen teachings. Zihou said: 'Now those empty-headed fools use Zen to confuse and disrupt the Buddha's teachings.'
。又曰。今人學教。不知所以。便欲廢講修禪。而不知教中所談何事。又禪者云。若未頓超方便。且於教法留心。嗚呼。此言謬矣。豈圓頓上乘微妙教法。祗在方便而不超脫。豈方等真詮常住極妙但分別名相而已。不知以一心三觀甚深般若。尋經學教。自免數寶之責。若謂誦持經論是滯言說者。娑婆世界以何為佛事。禪徒豈不言語示人。無離文字說解脫義。豈不然乎。若乃諍于說默。豈是通見。當知聖人之道。或說。或默。或非說默。視．聽．覺．觸亦復如是。得其旨者必不諍矣。豈達磨西來。直指人心。見性成佛。而華嚴等諸大乘經無此事耶。烏乎。世何愚也。汝等當信佛之所說。諸佛如來言無虛妄。四教儀謂自隨喜品直至等覺。忽用五悔。即引五十校計經注云。始自凡夫。終至等覺。皆因五悔。等覺尚修。暗證之流。那忽見棄。又說事理二懺訖。乃云。莫見此說。便謂漸行。謂圓頓。無如是行。謬之甚矣。何處天然。彌勒自然。釋迦師科云。茲蓋以無因無果。斥彌勒．釋迦。既是果人。果必由因。今不修於事理之因。是無因矣。豈可無因而感果。祖師所明理觀事懺。斯是依準諸大乘經。凡愚不知。或聞此說。便謂漸次。而圓頓中都不如是。所以有若未頓超方便。且於教法留心等。良由迷於大乘修行法門。偏計理性
【現代漢語翻譯】 現代漢語譯本：還有人說，現在的人學習教理，不知道根本原因，就想廢除講經修行和禪定，卻不知道教理中談論的是什麼。又有禪宗的人說，如果還沒有頓悟超越方便法門，就應該在教法上多留心。唉！這種說法是錯誤的。難道圓頓上乘微妙的教法，僅僅在於方便而不超脫嗎？難道方等經的真實詮釋，常住極妙的道理，僅僅是分別名相而已嗎？不知道用一心三觀（一心具足空、假、中三觀）甚深的般若智慧，來尋經學教，才能避免數他人財寶的過失。如果認為誦持經論就是執著于言語，那麼娑婆世界用什麼來做佛事呢？禪宗的人難道不用言語來開示他人嗎？難道離開了文字，還能說解脫的意義嗎？難道不是這樣嗎？如果爭論說與不說，難道是通達的見解嗎？應當知道聖人的道理，或者說，或者不說，或者非說非不說，視、聽、覺、觸也是這樣。領悟其中旨趣的人一定不會爭論。難道達磨祖師西來，直指人心，見性成佛，而《華嚴經》等諸大乘經典沒有這件事嗎？唉！世人多麼愚昧啊！你們應當相信佛所說的話，諸佛如來說話沒有虛妄。四教儀中說，從自隨喜品直到等覺菩薩，忽然使用五悔（懺悔），就引用五十校計經的註釋說，從凡夫開始，直到等覺菩薩，都是因為五悔。等覺菩薩尚且修習五悔，那些暗中自以為證悟的人，怎麼可以輕易拋棄五悔呢？又說事懺和理懺完畢，就說，不要因為這種說法，就認為是漸修。認為圓頓教法中，沒有這樣的修行。這是大錯特錯的。哪裡有天然的彌勒佛，自然的釋迦佛呢？釋迦師科說，這大概是用沒有因就沒有果的說法，來否定彌勒佛和釋迦佛。既然是果地上的佛，果必定由因而來。現在不修事懺和理懺的因，就是沒有因了。怎麼可以沒有因而感得果呢？祖師所闡明的理觀和事懺，這是依據諸大乘經典。凡夫愚昧不知道，或者聽到這種說法，就認為是漸次修行，而圓頓教法中都不這樣。所以有如果還沒有頓悟超越方便，就應該在教法上多留心等等的說法。實在是迷惑于大乘修行法門，偏執于理性。 English version: Furthermore, some say that people today study the teachings without understanding the underlying principles, and thus wish to abandon lecturing, practice, and meditation, not knowing what the teachings discuss. And some Chan practitioners say, 'If you have not yet transcended expedient means through sudden enlightenment, then pay close attention to the teachings.' Alas! This statement is erroneous. Is it that the perfect and sudden, supreme, and subtle teachings are merely in expedient means and do not transcend them? Is it that the true and constant, supremely wonderful meaning of the Vaipulya Sutras is merely distinguishing names and forms? They do not know that by using the profound Prajna of the One Mind's Three Contemplations (the One Mind possessing the three contemplations of emptiness, provisional existence, and the Middle Way) to seek the scriptures and study the teachings, one can avoid the fault of counting another's treasures. If one says that reciting and upholding the scriptures and treatises is being attached to words, then what does the Saha world use to perform Buddha-work? Do Chan practitioners not use words to instruct others? Is it not that there is no meaning of liberation apart from words? Is that not so? If one argues about speaking and silence, is that considered thorough understanding? One should know that the way of the sages is sometimes speaking, sometimes silent, and sometimes neither speaking nor silent. Seeing, hearing, perceiving, and touching are also like this. Those who grasp the essence will certainly not argue. Did Bodhidharma come from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha, and the Avatamsaka Sutra and other Great Vehicle Sutras not have this matter? Alas! How foolish the world is! You should believe what the Buddha says; the words of all Buddhas and Tathagatas are not false. The Fourfold Teachings states that from the Chapter on Rejoicing in Merit to the Stage of Equal Enlightenment, one suddenly uses the Five Repentances (confessions), and quotes the commentary of the Sutra on the Fifty Reckonings, saying, 'From the beginning as an ordinary person to the end as a Bodhisattva of Equal Enlightenment, all is due to the Five Repentances.' Even Bodhisattvas of Equal Enlightenment still practice the Five Repentances; how can those who secretly claim to have attained enlightenment easily abandon them? Furthermore, after speaking about the Repentance of Phenomena and the Repentance of Principle, they say, 'Do not see this teaching and then think it is gradual practice. Think that in the perfect and sudden teaching, there is no such practice.' This is greatly mistaken. Where is the naturally occurring Maitreya Buddha, the naturally existing Shakyamuni Buddha? Shakya-shih-ke (釋迦師科) says, 'This is probably using the saying that without cause there is no effect to deny Maitreya and Shakyamuni. Since they are Buddhas on the fruition stage, the fruition must come from a cause. Now, not cultivating the cause of the Repentance of Phenomena and the Repentance of Principle is having no cause. How can one reap a fruit without a cause?' The principle contemplation and phenomenal repentance elucidated by the Patriarchs are based on the Great Vehicle Sutras. Ordinary and foolish people do not know this, or upon hearing this teaching, they think it is gradual practice, and that in the perfect and sudden teaching it is not like this. Therefore, there are sayings such as 'If you have not yet transcended expedient means through sudden enlightenment, then pay close attention to the teachings,' etc. This is truly being deluded about the Great Vehicle practice methods and being biased towards principle.
【English Translation】 Furthermore, some say that people today study the teachings (教) without understanding the underlying principles, and thus wish to abandon lecturing, practice (修), and meditation (禪), not knowing what the teachings discuss. And some Chan practitioners say, 'If you have not yet transcended expedient means (方便) through sudden enlightenment (頓超), then pay close attention to the teachings (教法).' Alas! This statement is erroneous. Is it that the perfect and sudden (圓頓), supreme (上乘), and subtle teachings (微妙教法) are merely in expedient means (方便) and do not transcend them? Is it that the true and constant (常住), supremely wonderful meaning of the Vaipulya Sutras (方等真詮) is merely distinguishing names and forms (名相)? They do not know that by using the profound Prajna (般若) of the One Mind's Three Contemplations (一心三觀 - the One Mind possessing the three contemplations of emptiness, provisional existence, and the Middle Way) to seek the scriptures and study the teachings, one can avoid the fault of counting another's treasures (數寶之責). If one says that reciting and upholding the scriptures and treatises is being attached to words (滯言說), then what does the Saha world (娑婆世界) use to perform Buddha-work (佛事)? Do Chan practitioners not use words to instruct others? Is it not that there is no meaning of liberation apart from words (文字)? Is that not so? If one argues about speaking and silence (說默), is that considered thorough understanding (通見)? One should know that the way of the sages is sometimes speaking, sometimes silent, and sometimes neither speaking nor silent. Seeing, hearing, perceiving, and touching are also like this. Those who grasp the essence will certainly not argue. Did Bodhidharma (達磨) come from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha (見性成佛), and the Avatamsaka Sutra (華嚴經) and other Great Vehicle Sutras not have this matter? Alas! How foolish the world is! You should believe what the Buddha says; the words of all Buddhas and Tathagatas (如來) are not false. The Fourfold Teachings (四教儀) states that from the Chapter on Rejoicing in Merit (自隨喜品) to the Stage of Equal Enlightenment (等覺), one suddenly uses the Five Repentances (五悔 - confessions), and quotes the commentary of the Sutra on the Fifty Reckonings (五十校計經), saying, 'From the beginning as an ordinary person (凡夫) to the end as a Bodhisattva of Equal Enlightenment (等覺), all is due to the Five Repentances.' Even Bodhisattvas of Equal Enlightenment still practice the Five Repentances; how can those who secretly claim to have attained enlightenment (暗證之流) easily abandon them? Furthermore, after speaking about the Repentance of Phenomena (事懺) and the Repentance of Principle (理懺), they say, 'Do not see this teaching and then think it is gradual practice (漸行). Think that in the perfect and sudden teaching (圓頓), there is no such practice.' This is greatly mistaken. Where is the naturally occurring Maitreya Buddha (彌勒), the naturally existing Shakyamuni Buddha (釋迦)? Shakya-shih-ke (釋迦師科) says, 'This is probably using the saying that without cause there is no effect to deny Maitreya and Shakyamuni. Since they are Buddhas on the fruition stage (果人), the fruition must come from a cause. Now, not cultivating the cause of the Repentance of Phenomena and the Repentance of Principle is having no cause. How can one reap a fruit without a cause?' The principle contemplation (理觀) and phenomenal repentance (事懺) elucidated by the Patriarchs are based on the Great Vehicle Sutras. Ordinary and foolish people do not know this, or upon hearing this teaching, they think it is gradual practice, and that in the perfect and sudden teaching it is not like this. Therefore, there are sayings such as 'If you have not yet transcended expedient means through sudden enlightenment, then pay close attention to the teachings,' etc. This is truly being deluded about the Great Vehicle practice methods and being biased towards principle (理性).
。無說無示而廢修。得解行二門。端拱無為。不禮聖容。不讀經教。言我是大乘頓機直入。若諸經論。蓋被中下漸次之流。一家所斥。暗證之徒良在斯矣。又曰。華嚴云。如貧窮人。數他珍寶。於法不修。亦復如是。故佛垂教。欲人依之而修證耳。茍能因指見月。經論何傷。文字解脫何必畏哉。所作皆是妙道。何謂漸行。教外將何而別傳乎。討疏尋經。分別名相。自不達耳。非經論過。不知討誰疏耶。若慈恩等疏。此則可耳。若天臺疏。皆有方軌。攝法入心。觀與經合。非數他寶。豈但分別名相而已。誤無量人棄嫌經論。所損至大。彌須謹之。清涼云。攝天臺三觀之玄趣。使教合亡言之旨。心同諸佛之心。不假更看他面。謂別有亡機之門。昔人不參善友。但尚尋文。年事稍衰。便欲廢求禪。豈惟抑乎佛心。亦乃翻誤後學。是以不能依教修行。故為如來訶責。人之罪戾。經論何愆。故祖斥修心不達者云。隨逐積年。看心稍久。不知研核問心。是以不染內法。著外文字。偷記注而奔走。負經論而浪行。斯皆斥于不了之人無異數寶者耳。今之庸鄙。于知識處才聞句偈。便謂教外別傳。以由不知吾佛法藏如來教海。合融一切諸法故也。遂以禪高於教知他。何謂教。何謂禪。悲夫。辨祖承則曰。今家承用二十三祖。豈有誤哉。若
二十八祖未見經論所出。近見刻石。鏤板圖狀七佛二十八祖。各以一偈傳授相付。烏乎。假託何其甚歟。識者有力。宜革斯弊。使無量人咸遵正教。又崇法禪師先聽律。嘆云。解脫之道。天壤相隔。遂棄之學經論。洞明智者一宗。遍說法華十妙。又云。予以不退心慕常樂果。當自初地至十地。豈為名相所惑。直造韶國師。師云。自性清凈。無一法可得者。佛之理也。百福莊嚴。無一善可棄者。佛之事也。雖分二途。俱強名耳。吾崇壽之子。玄沙之孫。建大法幢。以金剛體全付于汝。今問若爾。將何以為別傳。戒律是三學初章。何乖解脫。維摩云。其知此者。是真奉律。豈非解脫。茍如國師所云。將何出於天臺之道。而云名相所惑是誰咎耶。如議賢首宗。則曰。清涼觀師初學天臺。所見既僻。為荊溪所破。遂棄天臺。宗賢首。雖遵稟止觀。而斥天臺判教。豈不教觀胡越。解行矛盾。又曰。清涼謂。臺宗判華嚴兼別。失如來意。乃自立云。行布是圓融之行布。善財參諸知識。但解一法。謂之謙己推勝。若爾普賢．彌勒何不然耶。又以知識對當位。次判華嚴為頓。頓仍謂華嚴是菩薩請。超勝法華。而卻用天臺判教文及三觀三德．一念三千．性善性惡等。況賢首圭峰長水所立義門。各自不同。師資撰述。何其然哉。又問清涼。
【現代漢語翻譯】 第二十八祖未見於任何經論記載。最近見到刻石和鏤版圖上刻有七佛和二十八祖，每位祖師都用一首偈語來傳授和交付。唉！這種假託也太過分了吧。有識之士如果有能力，應該革除這種弊端，使無數人都能遵循正教。還有崇法禪師，他最初學習戒律，感嘆道：『解脫之道，與戒律之間如同天壤之別。』於是放棄戒律，轉而學習經論，精通智者大師（智顗，天臺宗的實際創始人）的一宗學說，廣泛宣講《法華經》的十妙。他又說：『我以不退轉的決心，仰慕常樂我凈的佛果，應當從初地直至十地，怎麼會被名相所迷惑呢？』他直接去拜訪韶國師（韶山國師）。國師說：『自性清凈，沒有一法可以執著，這是佛的真理。百福莊嚴，沒有一善可以捨棄，這是佛的事業。』雖然分為兩個方面，都只是勉強安立的名稱罷了。我是崇壽禪師的弟子，玄沙師備的孫子，建立大法幢，將金剛不壞的體性全部交付給你。現在問你，你將用什麼來作為特別的傳承呢？戒律是三學（戒、定、慧）的最初階段，怎麼會與解脫相違背呢？《維摩詰經》說：『真正瞭解這個道理的人，才是真正奉行戒律。』這難道不是解脫嗎？如果像國師所說的那樣，又將如何超越天臺宗的教義呢？而說被名相所迷惑，這又是誰的過錯呢？如果評論賢首宗（華嚴宗），就會說：清涼觀法師（澄觀）最初學習天臺宗，所見到的道理有所偏差，被荊溪湛然（天臺宗中興之祖）所駁斥，於是放棄天臺宗，轉而宗奉賢首宗。雖然遵從《止觀》（天臺宗的重要著作），卻斥責天臺宗的判教，這豈不是教觀如同胡越（比喻疏遠隔閡），解行互相矛盾嗎？又說：清涼觀法師認為，天臺宗判《華嚴經》為兼別，失去了如來的本意，於是自己立論說：『行布是圓融的行布。』善財童子參訪各位善知識，只是理解了一種法門，就說是謙虛地推崇別人。如果這樣，普賢菩薩、彌勒菩薩為什麼不這樣做呢？又用善知識來對應果位，其次判定《華嚴經》為頓教。頓教仍然認為《華嚴經》是菩薩請法，超勝《法華經》，卻又使用天臺宗的判教文以及三觀、三德、一念三千、性善性惡等理論。況且賢首法藏、圭峰宗密、長水子璇所建立的義理門徑，各自不同。師徒之間的著述，怎麼會是這樣呢？又問清涼觀法師。
【English Translation】 The twenty-eighth patriarch is not found in any sutras or treatises. Recently, I have seen stone carvings and woodblock prints depicting the seven Buddhas and twenty-eight patriarchs, each transmitting and entrusting the Dharma with a verse. Alas! How excessive is this fabrication! Those with discernment and ability should correct this malpractice, so that countless people may follow the true teachings. Furthermore, Chan Master Chongfa initially studied the Vinaya (rules of monastic discipline), lamenting, 'The path to liberation is as far apart from the Vinaya as heaven and earth.' He then abandoned the Vinaya and turned to studying sutras and treatises, becoming proficient in the teachings of the Zhizhe Master (智顗, the de facto founder of the Tiantai school), widely expounding the ten subtleties of the Lotus Sutra. He also said, 'With an unretreating mind, I aspire to the fruit of eternal bliss, and should progress from the first Bhumi (stage of a Bodhisattva) to the tenth. How could I be deluded by names and forms?' He directly visited National Teacher Shao (韶山國師). The National Teacher said, 'The self-nature is pure, and there is no dharma to be grasped; this is the truth of the Buddha. The adornment of a hundred blessings, there is no good to be abandoned; this is the activity of the Buddha.' Although divided into two aspects, they are merely names given for convenience. I am a disciple of Chan Master Chongshou and a grandson of Xuansha Shibei (玄沙師備), establishing the great Dharma banner and entrusting the entire indestructible Vajra body to you. Now I ask you, what will you use as a special transmission? The Vinaya is the initial stage of the three learnings (sila, samadhi, prajna - morality, concentration, wisdom), how can it contradict liberation? The Vimalakirti Sutra says, 'Those who truly understand this are truly upholding the Vinaya.' Is this not liberation? If it is as the National Teacher says, how can one surpass the teachings of the Tiantai school? And to say that one is deluded by names and forms, whose fault is it? If commenting on the Xianshou school (Huayan school), it would be said: Dharma Master Qingliang Guan (澄觀) initially studied the Tiantai school, but his understanding was biased and refuted by Jingxi Zhanran (荊溪湛然, the reviver of the Tiantai school), so he abandoned the Tiantai school and turned to the Xianshou school. Although he followed the Zhi Guan (止觀, important Tiantai texts), he criticized the Tiantai school's classification of teachings. Is this not like teaching and contemplation being as distant as Hu and Yue (a metaphor for remoteness and estrangement), with understanding and practice contradicting each other? It is also said: Dharma Master Qingliang Guan believed that the Tiantai school's classification of the Huayan Sutra as 'concurrent and distinct' lost the original intention of the Tathagata, so he established his own theory, saying, 'The arrangement of practices is a complete and harmonious arrangement.' Sudhana (善財童子) visited all the good advisors, only understanding one Dharma gate, and this is said to be humbly praising others. If so, why don't Samantabhadra (普賢菩薩) and Maitreya (彌勒菩薩) do the same? Furthermore, he used good advisors to correspond to positions, and then classified the Huayan Sutra as a sudden teaching. The sudden teaching still believes that the Huayan Sutra was requested by Bodhisattvas and surpasses the Lotus Sutra, but then uses the Tiantai school's classification of teachings and theories such as the three contemplations, three virtues, one thought three thousand, and the nature of good and evil. Moreover, the doctrinal approaches established by Xianshou Fazang (賢首法藏), Guifeng Zongmi (圭峰宗密), and Changshui Zixuan (長水子璇) are all different. How can the writings of teachers and disciples be like this? Furthermore, he asked Dharma Master Qingliang Guan.
法華若攝余經歸華嚴者。何不攝余經歸法華。而卻歸華嚴。況法華部內實無會入華嚴之文。但云。始見我身。聞我所說。即皆信受。入如來慧。除先修習學小乘者。我今亦令得聞是經。入于佛慧。是經既云法華。何得謂歸華嚴。天臺但判頓部在初喻之乳味。何曾指為根本。就喻言之。但見乳成醍醐。禪源諸詮云。古師所解。皆是四禪八定。南嶽天臺依三諦理。修三止觀。文義雖圓。終成次第。唯達磨傳最上乘禪。名如來禪。頓同佛體。迥異諸門。師曰。圭山宗賢首判教立義。而賢首五教章。美贊南嶽天臺。以為升堂入室之人。心經疏明圓一心三觀自指如智者大師所明起信論疏明修禪法。亦指天臺止觀等文。又圭山師清涼。清涼華嚴疏引用天臺性善性惡三止三觀三德三諦三一相即等。文曾無有異。圭山何獨違背祖師。貶南嶽天臺耶。如議慈恩宗。則曰。造疏釋經。都無立行。攝法入心。成觀等語。謬移經品。前後改削。論文語句。專用唯識等論。定性滅種以通法華。茲乃徒援權典。用證實教。豈不誤哉。如論道家則曰。儒者用三皇五帝為教主。書序三皇之書謂之三墳。言大道也。五帝之書謂之五典。言常道也。以茲墳典化于天下。是故儒宗得為一教。仲尼但是傳教。況其餘哉。故云祖述堯舜等佛。是法王說。十二部經八
【現代漢語翻譯】 現代漢語譯本 法華經如果能統攝其他經典歸於《華嚴經》（Buddhavatamsaka Sutra），為什麼不統攝其他經典歸於《法華經》（Lotus Sutra），反而要歸於《華嚴經》呢？況且《法華經》內部實際上沒有會歸於《華嚴經》的文字。只是說：『最初見到我的身相，聽聞我所說的法，就都信受奉行，進入如來的智慧。』除了先前修習小乘佛法的人，我現在也讓他們聽聞這部經，進入佛的智慧。這部經既然名為《法華經》，怎麼能說歸於《華嚴經》呢？天臺宗（Tiantai）只是判定頓教（Sudden Teaching）位於最初的比喻中的乳味階段，何曾指認為根本？就比喻來說，只是見到乳變成醍醐（ghee）。禪源諸詮（Chan sources）說：『古德的解釋，都是四禪八定（Four Dhyanas and Eight Samadhis）。』南嶽天臺（Nanyue Tiantai）依據三諦理（Three Truths），修習三止觀（Threefold Contemplation）。文義雖然圓融，最終還是次第漸進。只有達摩（Bodhidharma）所傳的最上乘禪（Supreme Vehicle Chan），名為如來禪（Tathagata Chan），頓然與佛的本體相同，與其他的法門迥然不同。 師父說：『圭山（Guishan）依據賢首（Xianshou）的判教立義，而賢首五教章（Five Teachings）讚美南嶽天臺，認為是登堂入室之人。《心經疏》（Heart Sutra Commentary）明白地闡述圓一心三觀（Perfect Threefold Contemplation in a Single Mind），親自指明是智者大師（Zhiyi）所闡明的。《起信論疏》（Awakening of Faith Commentary）闡明修禪的方法，也指明天臺止觀等文字。而且圭山師清涼（Qingliang）的《華嚴疏》（Avatamsaka Sutra Commentary）引用天臺的性善性惡（Good and Evil Nature），三止三觀（Threefold Cessation and Contemplation），三德（Three Virtues），三諦（Three Truths），三一相即（Three-in-One Identity）等等，文字上沒有差異。圭山為何獨自違背祖師，貶低南嶽天臺呢？』 如果評論慈恩宗（Cien School），就說：『造疏解釋經典，都沒有建立修行，攝法入心，成就觀想等等說法。錯誤地移動經文的品目，前後改動刪減。論文語句，專門使用唯識（Yogacara）等論典。斷定性滅種（Fixed Nature and Extinction of Seeds）來貫通《法華經》。這乃是徒勞地援引權巧方便的經典，用來證實真實教義，豈不是錯誤嗎？』 如果評論道家，就說：『儒者用三皇五帝為教主。《書序》中三皇的書稱為《三墳》（Sanfen），說的是大道。五帝的書稱為《五典》（Wudian），說的是常道。用這些墳典教化天下，所以儒宗可以成為一教。仲尼（Confucius）只是傳教，更何況其他人呢？』所以說祖述堯舜等佛，是法王（Dharma Raja）所說，十二部經（Twelve Divisions of Scriptures）八
【English Translation】 English version If the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) can incorporate other scriptures and return them to the Avatamsaka Sutra (Buddhavatamsaka Sutra), why not incorporate other scriptures and return them to the Lotus Sutra, but instead return them to the Avatamsaka Sutra? Moreover, there is actually no text within the Lotus Sutra that converges into the Avatamsaka Sutra. It only says: 'Initially seeing my body, hearing what I say, they all believe and accept it, and enter the wisdom of the Tathagata.' Except for those who have previously practiced the Small Vehicle (Hinayana), I now also let them hear this sutra and enter the wisdom of the Buddha. Since this sutra is named the Lotus Sutra, how can it be said to return to the Avatamsaka Sutra? The Tiantai School (Tiantai) only judges the Sudden Teaching (Sudden Teaching) to be in the milk flavor stage of the initial metaphor, and has never designated it as the root. In terms of metaphor, it only sees milk turning into ghee. The Chan sources (Chan sources) say: 'The explanations of the ancient masters are all the Four Dhyanas and Eight Samadhis (Four Dhyanas and Eight Samadhis).' Nanyue Tiantai (Nanyue Tiantai) practices the Threefold Contemplation (Threefold Contemplation) based on the Three Truths (Three Truths). Although the meaning of the text is complete, it is ultimately gradual. Only the Supreme Vehicle Chan (Supreme Vehicle Chan) transmitted by Bodhidharma (Bodhidharma) is called Tathagata Chan (Tathagata Chan), which suddenly becomes the same as the Buddha's body and is completely different from other Dharma gates. The master said: 'Guishan (Guishan) established the doctrine based on Xianshou's (Xianshou) classification of teachings, and Xianshou's Five Teachings (Five Teachings) praised Nanyue Tiantai, considering them to be people who have entered the hall and room. The Heart Sutra Commentary (Heart Sutra Commentary) clearly explains the Perfect Threefold Contemplation in a Single Mind (Perfect Threefold Contemplation in a Single Mind), personally pointing out that it was explained by Master Zhiyi (Zhiyi). The Awakening of Faith Commentary (Awakening of Faith Commentary) explains the method of practicing Chan, and also refers to the texts of Tiantai's cessation and contemplation, etc. Moreover, Qingliang (Qingliang) of Guishan's Avatamsaka Sutra Commentary (Avatamsaka Sutra Commentary) quoted Tiantai's Good and Evil Nature (Good and Evil Nature), Threefold Cessation and Contemplation (Threefold Cessation and Contemplation), Three Virtues (Three Virtues), Three Truths (Three Truths), Three-in-One Identity (Three-in-One Identity), etc., and there is no difference in the text. Why did Guishan alone violate the ancestral master and belittle Nanyue Tiantai?' If commenting on the Cien School (Cien School), it would be said: 'Creating commentaries to explain the scriptures does not establish practice, incorporate the Dharma into the mind, achieve contemplation, etc. Erroneously moving the chapters of the scriptures, modifying and deleting them before and after. The language of the thesis is dedicated to using Yogacara (Yogacara) and other treatises. Determining the Fixed Nature and Extinction of Seeds (Fixed Nature and Extinction of Seeds) to connect the Lotus Sutra. This is to no avail to cite expedient scriptures to confirm the true teachings, is it not a mistake?' If commenting on Taoism, it would be said: 'Confucians use the Three Sovereigns and Five Emperors as the founders of the teachings. In the preface to the Book of Documents, the books of the Three Sovereigns are called Sanfen (Sanfen), which speaks of the Great Dao. The books of the Five Emperors are called Wudian (Wudian), which speaks of the Constant Dao. Using these graves and canons to transform the world, the Confucian school can become a religion. Confucius (Confucius) is only teaching, let alone others?' Therefore, it is said that the ancestors Yao and Shun are like Buddhas, which is said by the Dharma Raja (Dharma Raja), the Twelve Divisions of Scriptures (Twelve Divisions of Scriptures) eight
萬法藏。教化眾生。故釋教。教只有二。道教只可判入儒流。宗儒佛者。衣服飲食。宮室遵其教主。道士所服衣．所食食．所居室果誰教之。雖欲以老子為教主。其如老子非是帝王。若言別有天尊為教主者。五經但云河圖命包洛書。畀姒而已。若言道經有天尊號者。三張偽撰。豈堪作證。其自說所得於祖之道。謂之聖人。洪範又曰。吾佛妙證圓常。法界之體。體具諸法。不出十界。十界互融。故有三千。具即是假。假即空中混而不辨。辨亦不分。雖一一遍。亦無所在。此名妙法。從本垂跡。大通之時。為第十六王子。與諸大眾。覆講此法。結其大緣。自茲之後。節節誘之。今之寂場。示成正覺。宣演大乘。小機莫悟。有如聾啞不動。而游施於小化。方等彈訶。般若淘汰。機緣既熟。妙法斯通。故住靈山。宣暢本懷。三乘九界。咸悟一真。皆以如來滅度。而滅度之。諸法實相。三千空中。既已顯露。本成大覺。亦乃斯彰大事因緣。始得滿足。是我方便。諸佛亦然。所以智者靈山親承大蘇。妙悟于止觀。說已心中所行法門。不出三千。空中而已。生佛雖殊。妙法無別。剎那即是。何須外求。茍順凡情。生內外見。應知本體常自寂然。所著大部補註十四卷。光明順正記三卷．新記七卷．觀經往生記四卷．金錍寓言記四卷．不
【現代漢語翻譯】 現代漢語譯本 萬法包含一切，教化眾生，所以稱為釋教（佛教）。教義只有兩種（大乘和小乘）。道教只能被判定為歸於儒家一類。宗奉儒家和佛家的人，其衣服飲食和宮室都遵循其教主的規定。道士所穿的衣服、所吃的食物、所居住的房屋，究竟是誰教導他們的呢？即使想以老子為教主，但老子並非帝王。如果說另有天尊作為教主，那麼《五經》只記載了河圖、洛書，以及上天將之賜予姒（禹）。如果說道經里有天尊的稱號，那是三張（張角、張梁、張寶）偽造的，怎麼能作為證據呢？他們自己說從祖先那裡得到了道，稱之為聖人。《洪範》又說：『我的佛法精妙，證得了圓滿常住的法界本體。』本體具備一切法，不出十法界，十法界互相融合，所以有三千世界。具備即是假有，假有即是空性，混雜在一起難以分辨，分辨也無法分開。雖然一一週遍，卻又無處不在。這叫做妙法。從根本垂示跡象，大通智勝佛時，作為第十六王子，與大眾一起，反覆講解此法，結下深厚的因緣。從那之後，逐步引導他們。如今在寂靜的道場，示現成佛，宣揚大乘佛法，小乘根機的人無法領悟，就像聾啞人一樣無動於衷。於是施行小乘教化，用方等經典來彈劾，用般若智慧來淘汰，等到機緣成熟，妙法自然貫通。所以在靈鷲山，宣暢本來的心懷，三乘和九法界，都領悟到唯一的真如。都以如來滅度的方式，而使他們滅度。諸法的真實相狀，三千世界在空性中，既然已經顯露，本來成就的大覺悟，也就因此彰顯。大事因緣，才得以滿足。這是我的方便法門，諸佛也是如此。所以智者大師在靈山親承慧思禪師，妙悟于止觀，說出自己心中所修行的法門，不出三千世界，空性而已。眾生和佛雖然不同，妙法卻沒有差別，剎那之間就是，何須向外尋求？如果順從凡夫的情感，產生內外之見，應當知道本體常常是寂靜的。所著的大部補註十四卷，《光明順正記》三卷、《新記》七卷、《觀經往生記》四卷、《金錍寓言記》四卷，不... English version All dharmas are contained within it, teaching and transforming sentient beings, hence it is called Buddhism (Shijiao). There are only two types of teachings (Mahayana and Hinayana). Daoism can only be judged as belonging to the Confucian school. Those who follow Confucianism and Buddhism, their clothing, food, and dwellings all follow the regulations of their respective teachers. The clothes worn by Daoist priests, the food they eat, and the houses they live in, who exactly taught them? Even if they want to take Laozi as their teacher, Laozi was not an emperor. If they say there is another Celestial Venerable (Tianzun) as their teacher, then the Five Classics only record the Hetu Diagram and the Luoshu Script, which Heaven bestowed upon Si (Yu the Great). If they say that the Daoist scriptures have the title of Celestial Venerable, then they were falsely created by the Three Zhangs (Zhang Jiao, Zhang Liang, Zhang Bao), how can they be used as evidence? They themselves say that they obtained the Dao from their ancestors, calling them sages. The Hongfan (Great Plan) also says: 'My Buddha-dharma is subtle, having realized the perfect and constant essence of the Dharmadhatu (法界之體).』 The essence possesses all dharmas, not going beyond the Ten Realms, the Ten Realms interpenetrate each other, so there are three thousand worlds. Possessing is provisional, provisional is emptiness, mixed together and difficult to distinguish, distinguishing also cannot separate. Although it pervades everything, it is also nowhere to be found. This is called the Wonderful Dharma. From the root, it manifests traces. At the time of Mahābhijñā Jñānābhibhū Buddha (大通智勝佛), as the sixteenth prince, together with the masses, repeatedly explained this Dharma, forming deep karmic connections. From then on, gradually guiding them. Now in the silent sanctuary, he manifests enlightenment, proclaiming the Mahayana Dharma, those of Hinayana capacity cannot understand, like the deaf and mute, unmoved. Therefore, he applies the lesser transformation, using the Vaipulya Sutras to rebuke, and the Prajna wisdom to eliminate, when the karmic conditions are ripe, the Wonderful Dharma naturally penetrates. Therefore, residing on Vulture Peak (靈山), he fully expresses his original intention, the Three Vehicles and the Nine Realms, all realize the one true suchness. All are made to attain Nirvana through the Nirvana of the Tathagata. The true aspect of all dharmas, the three thousand worlds in emptiness, since it has already been revealed, the originally accomplished great enlightenment is also thereby manifested. The great event and condition is then fulfilled. This is my expedient means, and so are all Buddhas. Therefore, Zhiyi (智者大師) personally received from Huisi (慧思禪師) on Vulture Peak, and wonderfully realized the cessation and contemplation (止觀), speaking of the Dharma door practiced in his heart, not going beyond the three thousand worlds, emptiness alone. Although sentient beings and Buddhas are different, the Wonderful Dharma has no difference, it is in an instant, why seek externally? If one follows the emotions of ordinary people, generating internal and external views, one should know that the essence is always naturally silent. The fourteen volumes of annotations to the Great Treatise that he authored, the three volumes of 'Guangming Shunzheng Ji' (光明順正記), the seven volumes of 'New Records' (新記), the four volumes of 'Commentary on the Visualization Sutra on Rebirth' (觀經往生記), the four volumes of 'Golden Scalpel Allegorical Records' (金錍寓言記), not...
【English Translation】 English version All dharmas are contained within it, teaching and transforming sentient beings, hence it is called Buddhism (Shijiao). There are only two types of teachings (Mahayana and Hinayana). Daoism can only be judged as belonging to the Confucian school. Those who follow Confucianism and Buddhism, their clothing, food, and dwellings all follow the regulations of their respective teachers. The clothes worn by Daoist priests, the food they eat, and the houses they live in, who exactly taught them? Even if they want to take Laozi as their teacher, Laozi was not an emperor. If they say there is another Celestial Venerable (Tianzun) as their teacher, then the Five Classics only record the Hetu Diagram and the Luoshu Script, which Heaven bestowed upon Si (Yu the Great). If they say that the Daoist scriptures have the title of Celestial Venerable, then they were falsely created by the Three Zhangs (Zhang Jiao, Zhang Liang, Zhang Bao), how can they be used as evidence? They themselves say that they obtained the Dao from their ancestors, calling them sages. The Hongfan (Great Plan) also says: 'My Buddha-dharma is subtle, having realized the perfect and constant essence of the Dharmadhatu (法界之體).』 The essence possesses all dharmas, not going beyond the Ten Realms, the Ten Realms interpenetrate each other, so there are three thousand worlds. Possessing is provisional, provisional is emptiness, mixed together and difficult to distinguish, distinguishing also cannot separate. Although it pervades everything, it is also nowhere to be found. This is called the Wonderful Dharma. From the root, it manifests traces. At the time of Mahābhijñā Jñānābhibhū Buddha (大通智勝佛), as the sixteenth prince, together with the masses, repeatedly explained this Dharma, forming deep karmic connections. From then on, gradually guiding them. Now in the silent sanctuary, he manifests enlightenment, proclaiming the Mahayana Dharma, those of Hinayana capacity cannot understand, like the deaf and mute, unmoved. Therefore, he applies the lesser transformation, using the Vaipulya Sutras to rebuke, and the Prajna wisdom to eliminate, when the karmic conditions are ripe, the Wonderful Dharma naturally penetrates. Therefore, residing on Vulture Peak (靈山), he fully expresses his original intention, the Three Vehicles and the Nine Realms, all realize the one true suchness. All are made to attain Nirvana through the Nirvana of the Tathagata. The true aspect of all dharmas, the three thousand worlds in emptiness, since it has already been revealed, the originally accomplished great enlightenment is also thereby manifested. The great event and condition is then fulfilled. This is my expedient means, and so are all Buddhas. Therefore, Zhiyi (智者大師) personally received from Huisi (慧思禪師) on Vulture Peak, and wonderfully realized the cessation and contemplation (止觀), speaking of the Dharma door practiced in his heart, not going beyond the three thousand worlds, emptiness alone. Although sentient beings and Buddhas are different, the Wonderful Dharma has no difference, it is in an instant, why seek externally? If one follows the emotions of ordinary people, generating internal and external views, one should know that the essence is always naturally silent. The fourteen volumes of annotations to the Great Treatise that he authored, the three volumes of 'Guangming Shunzheng Ji' (光明順正記), the seven volumes of 'New Records' (新記), the four volumes of 'Commentary on the Visualization Sutra on Rebirth' (觀經往生記), the four volumes of 'Golden Scalpel Allegorical Records' (金錍寓言記), not...
二門圓通記三卷．凈名略記十卷．義例纂要六卷．法華句科六卷．四教集解三卷．搜玄三卷．菩薩戒疏科一卷。晚示疾秀之壽聖。囑門人曰。若等自利利他。以久吾道。勿作最後斷佛種人。吉祥而逝。元祐六年正月二十一日也。壽五十。臘三十一。瘞舍利于錢唐寶藏院側。劉提刑(燾)記行業云。端介清白。不妄游從。寤寐三觀。耽味著述。過午不食。非右脅不臥。非濾水不用。行步有常。坐立如植。未嘗求公卿之知。或欲以椹衣師名加之。悉辭不受。可謂賢也已矣。
附二人
靈照
字了照。號希夷子。蘭溪盧氏。幼不與群兒伍。失恃怙。以脫俗啟兄。兄以三粗藤示曰。用此擊汝。至於俱碎。可從汝意。師欣躍入林。負藤一束。置兄前曰。果容入道。用此擊我。俱碎無恨。既志不可奪。遂令師寶慧紹賢。誓去枕。席香燈。禮誦晝夜不息。幾月誦通法華光明。抱經投試。有司嘉之。獎以別榜。稟持惟謹。竊自思曰。沒齒無聞。君子恥之。矧為佛徒。飽食虛度乎。詣錢唐學教觀于香嚴湛。服勤數歲。更欲旁求。湛曰。汝無他往。今凈覺闡化吳興。吾宗之杰也。宜就正焉。負笈而往。師資道契。切問近思。一家戶牖。靡不通達。歷試艱難。眾心允服。凈覺歸寂。住吳山解空。遷景德戒壇。熙寧中湛于華
【現代漢語翻譯】 現代漢語譯本 二門圓通記三卷，凈名略記十卷，義例纂要六卷，法華句科六卷，四教集解三卷，搜玄三卷，菩薩戒疏科一卷。 晚年示疾于秀之壽聖寺。囑咐門人說：『你們如果想自利利他，長久地弘揚我的道法，就不要做最後斷絕佛種的人。』說完吉祥圓寂。時為元祐六年正月二十一日，享年五十歲，僧臘三十一年。舍利安葬于錢唐寶藏院側。劉提刑(燾)（劉燾，官職名）撰文記載他的行業說：『品行端正耿介，清廉潔白，不隨便與人交往。無論睡著還是醒著，都在思索三觀（空觀、假觀、中觀）。沉迷於著書立說，過午不食，不右脅而臥，非過濾的水不用。行走有規律，坐立如樹木般端正。』從未尋求公卿的賞識，有人想用『椹衣師』（以粗劣的桑椹樹皮為衣的僧人）的名號加在他身上，都被他拒絕了。真可謂是賢德之人啊！』 附錄二人 靈照 字了照，號希夷子。蘭溪盧氏。從小就不和同伴們一起玩耍。幼年喪失父母，用出家脫離世俗的想法來啓發他的哥哥。他的哥哥用三根粗藤條指著他說：『用這些來打你，直到全部打碎，才可以隨你的意願。』靈照欣喜地跳入樹林，揹著一捆藤條，放在他哥哥面前說：『如果允許我出家，就用這些打我，即使全部打碎我也毫無怨恨。』既然他的志向不可動搖，於是他的哥哥就讓他拜寶慧紹賢為師。靈照發誓離開床鋪，以香燈為伴，日夜不停地禮拜誦經。幾個月就背誦通了《法華經》、《光明經》。抱著經書去參加考試，考官讚賞他，用特別的榜單來獎勵他。靈照稟持戒律非常謹慎。他私下思考說：『一輩子默默無聞，君子都以此為恥。更何況是佛門弟子，飽食終日，無所事事呢？』於是前往錢唐，向香嚴湛學習天臺教觀。服侍勤勞了幾年，還想廣泛地求學。香嚴湛說：『你不要去其他地方了，現在凈覺在吳興弘揚佛法，是我們宗派的傑出人物，你應該去向他請教。』於是靈照揹著書箱前往。師徒之間道義相合，懇切地提問，認真地思考，天臺宗的精髓，沒有不通達的。經歷了各種艱難的考驗，眾人都心悅誠服。凈覺圓寂后，靈照住持吳山解空寺，后遷往景德戒壇。熙寧年間，香嚴湛在華
【English Translation】 English version Two Gates Perfect Penetration Records, in three volumes. Annotations on Vimalakirti Sutra, in ten volumes. Essential Compilation of Meanings and Examples, in six volumes. Phrase Divisions of the Lotus Sutra, in six volumes. Collected Explanations of the Four Teachings, in three volumes. Searching the Profound, in three volumes. Sub-commentary on the Bodhisattva Precepts, with divisions, in one volume. In his later years, he showed signs of illness at Longevity and Sanctity Monastery in Xiu. He instructed his disciples, saying, 'If you wish to benefit yourselves and others, and to perpetuate my teachings, do not become the last people to sever the lineage of the Buddha.' He passed away peacefully. It was the twenty-first day of the first month of the sixth year of the Yuan祐 era. He was fifty years old, with thirty-one years as a monk. His relics were buried beside the Baozang Monastery in Qiantang. Liu (Tao), the Judicial Intendant (a title), wrote an account of his conduct, saying, 'He was upright and honest, pure and virtuous, and did not engage in frivolous associations. Whether asleep or awake, he contemplated the Threefold Truth (emptiness, provisional existence, and the mean). He delighted in writing and composing. He did not eat after noon, did not lie on his right side, and only used filtered water. His walking was regular, and his sitting and standing were like a tree. He never sought the acquaintance of high officials, and when someone wanted to bestow upon him the title of 'Mulberry Robe Master' (a monk who wears coarse mulberry bark clothing), he declined it. He can truly be called a virtuous man!' Attached are two individuals: Lingzhao His courtesy name was Liao Zhao, and his sobriquet was Xiyi Zi. He was from the Lu family of Lanxi. From a young age, he did not associate with other children. Having lost his parents early, he used the idea of leaving the world to enlighten his elder brother. His brother pointed to three coarse rattan canes and said, 'I will use these to beat you until they are all broken, and then you may follow your wish.' Lingzhao joyfully ran into the forest, carrying a bundle of rattan canes, and placed them before his brother, saying, 'If you allow me to enter the Way, use these to beat me. Even if they are all broken, I will have no regrets.' Since his will was unshakeable, his brother then had him become a disciple of Baohui Shaoxian. Lingzhao vowed to leave his bed and mat, taking the incense lamp as his companion, and reciting scriptures day and night without ceasing. Within a few months, he had memorized the Lotus Sutra and the Golden Light Sutra. He took the scriptures to participate in the examination, and the examiners praised him, rewarding him with a special ranking. Lingzhao upheld the precepts with great care. He thought to himself, 'To be unknown throughout one's life is a disgrace to a gentleman. How much more so for a Buddhist disciple to eat his fill and do nothing?' Therefore, he went to Qiantang to study the Tiantai teachings from Xiangyan Zhan. After serving diligently for several years, he wanted to seek further learning widely. Xiangyan Zhan said, 'You need not go elsewhere. Now, Jingjue is propagating the Dharma in Wuxing, and he is a prominent figure in our school. You should go and seek instruction from him.' So Lingzhao carried his books and went. The teacher and disciple were aligned in their understanding of the Way, and he asked questions earnestly and contemplated them diligently. All the essential teachings of the Tiantai school were thoroughly understood. Having undergone various difficult tests, the people were all sincerely convinced. After Jingjue passed away, Lingzhao resided at Jiekong Monastery on Mount Wu, and later moved to the Jingde Ordination Platform. During the Xining era, Xiangyan Zhan was in Hua
亭超果別創教肆。甫備。臨終囑其徒曰。吾竭力建此。唯愿得一真傳教人繼之。舍靈照其誰。依教禮請師。擎眾而至。禪誦精苦。講誨無倦。遵偏贊之。典慕東林之風。自元豐初結為蓮社。每至孟春。啟繫念會七晝夜。唱道勵激。比及三年。預社逾二萬人。感驗至多。西聖入夢。相好奇特。作禮跪問。靈照一生誦大乘經。學大乘法。修大乘行。期生安養。轉度眾生。果遂願否。觀音指曰。凈土不遠。有愿即生。勿復疑矣。深夜誦經。力疲倚臥。復夢遍吉。身相如經所說。喜而驚寤。愿造聖像。說妙經萬部。以嚴凈報。元豐五年仲冬。示疾謂侍者曰。吾已見異。安養之期不遠矣。十六昧爽。累足而逝。四體三日溫暖。阇維舌根不壞。紅潤如生。舍利迸流。赤白間錯。壽五十五。臘二十四。塔骨舌于院東南。親度靜仁．覺圓．靜智。登門受道千餘。
可久
字仗老。錢塘錢氏。天聖覃恩得度。學教觀于凈覺。喜為古律。造于平淡清苦。東坡以詩老呼之。居西湖祥符。蕭然一堂。坡作郡日。元宵九曲觀燈罷。斥玄從者。獨至[土*奢]戶。入了無燈火。但聞薝蔔余芬。留詩云。不把琉璃閑照佛。始知無盡本非燈。志林雲。師及垂云．清順三阇梨。皆予監郡日所與往還詩友也。清介貧甚。未嘗有憂色。今老矣。不
【現代漢語翻譯】 現代漢語譯本 亭超果（Ting Chao Guo，人名）另立教派，廣設道場，一切準備就緒。臨終時囑咐他的弟子們說：『我竭盡全力建造這裡，只希望有一位真正能傳教的人來繼承它。舍靈照（Ling Zhao，人名）其誰呢？』於是弟子們依照他的遺囑，恭敬地禮請靈照法師，帶領眾人來到道場。靈照法師精進禪修誦經，講經說法不知疲倦。遵偏（Zun Pian，人名）讚揚他，典慕東林寺的道風。從元豐初年開始結成蓮社，每到孟春時節，就開啟繫念法會，連續七個晝夜，唱誦佛道，激勵人心。到了三年，加入蓮社的人超過兩萬人，感應事蹟非常多。西聖（Xi Sheng，指西方三聖）入夢，相貌奇特。靈照法師行禮跪拜，問道：『靈照一生誦讀大乘經典，學習大乘佛法，修持大乘行，期望往生安養凈土，轉度眾生，最終能如願嗎？』觀音菩薩指示說：『凈土不遠，有愿就能往生，不要再懷疑了。』深夜誦經，因為勞累而倚靠著休息，又夢見遍吉菩薩（Bian Ji，即普賢菩薩），身相如同經典所描述的那樣。靈照法師歡喜而驚醒，發願建造聖像，抄寫妙法蓮華經一萬部，以此來莊嚴清凈的果報。元豐五年仲冬，靈照法師示現疾病，告訴侍者說：『我已經見到異相，往生安養凈土的日期不遠了。』十六日清晨，累足而逝（指結跏趺坐而逝）。四肢在三天後仍然溫暖，舌根沒有腐壞，紅潤如生。舍利迸發涌流，赤色和白色交錯。享年五十五歲，僧臘二十四年。將骨灰和舌根建塔于寺院東南方。親自度化的弟子有靜仁（Jing Ren，人名）、覺圓（Jue Yuan，人名）、靜智（Jing Zhi，人名）。登門求道的人超過一千人。 可久（Ke Jiu，人名），字仗老（Zhang Lao，字），是錢塘錢氏（Qian Tang Qian Shi，地名和姓氏）。天聖年間因皇帝的恩典而得以出家。向凈覺法師（Jing Jue，人名）學習天臺教觀。喜歡研究古律，造詣達到平淡清苦的境界。蘇東坡（Dong Po，人名）用『詩老』來稱呼他。居住在西湖祥符寺（Xi Hu Xiang Fu Si，地名和寺名），只有蕭然的一間禪房。蘇東坡任杭州太守時，元宵節在九曲橋觀燈結束后，斥退隨從，獨自來到可久的茅舍。進入屋內沒有燈火，但聞到薝蔔花的餘香。留下詩句說：『不把琉璃閑照佛，始知無盡本非燈。』《志林》（Zhi Lin，書名）記載說：『可久法師以及垂云（Chui Yun，人名）、清順（Qing Shun，人名）三位法師，都是我擔任杭州太守時交往的詩友。』可久法師清廉耿介，非常貧窮，但從未有過憂愁的神色。現在已經老了，不...
【English Translation】 English version Ting Chao Guo established a separate sect and widely set up monasteries, with everything prepared. On his deathbed, he囑咐his disciples, 'I have exhausted my efforts to build this place, and I only hope that a true teacher can inherit it. Who else but Ling Zhao?' Therefore, the disciples, according to his will, respectfully invited Dharma Master Ling Zhao, leading the congregation to the monastery. Dharma Master Ling Zhao diligently practiced meditation and recited scriptures, tirelessly preaching the Dharma. Zun Pian praised him, admiring the style of Donglin Temple. From the beginning of the Yuanfeng era, they formed a Lotus Society, and every Mengchun season, they initiated a Mindfulness Recitation Assembly for seven days and nights, chanting the Dharma and inspiring people. After three years, the number of people joining the Lotus Society exceeded 20,000, and there were many miraculous events. The Western Saints (referring to the Three Saints of the West) appeared in a dream, with peculiar appearances. Dharma Master Ling Zhao bowed and asked, 'Ling Zhao has spent his life reciting the Mahayana scriptures, studying the Mahayana Dharma, and practicing the Mahayana path, hoping to be reborn in the Pure Land of Bliss and transform sentient beings. Will he ultimately fulfill his wish?' Avalokiteshvara Bodhisattva indicated, 'The Pure Land is not far away, and with a vow, one can be reborn there. Do not doubt anymore.' Late at night, while reciting scriptures, he leaned back to rest due to fatigue, and again dreamed of Samantabhadra Bodhisattva, whose appearance was as described in the scriptures. Dharma Master Ling Zhao was delighted and awakened in surprise, vowing to build sacred images and transcribe the Wonderful Dharma Lotus Sutra 10,000 times, in order to adorn the pure reward. In the mid-winter of the fifth year of Yuanfeng, Dharma Master Ling Zhao manifested illness and told his attendants, 'I have already seen auspicious signs, and the date of rebirth in the Pure Land of Bliss is not far away.' On the sixteenth day at dawn, he passed away in a seated posture. His limbs remained warm for three days, and his tongue root did not decay, remaining red and lifelike. Sharira burst forth and flowed, with red and white interspersed. He lived to the age of fifty-five, with twenty-four years of monastic life. His ashes and tongue root were built into a pagoda in the southeast of the monastery. His personally ordained disciples included Jing Ren, Jue Yuan, and Jing Zhi. More than a thousand people came to seek the Dharma. Ke Jiu, styled Zhang Lao, was from the Qian family of Qiantang. During the Tiansheng era, he was ordained due to the emperor's grace. He studied the Tiantai teachings with Dharma Master Jing Jue. He liked to study the ancient precepts, and his attainments reached a state of simplicity and austerity. Su Dongpo called him 'Old Poet.' He lived in Xiangfu Temple in West Lake, with only a desolate meditation room. When Su Dongpo was the governor of Hangzhou, after watching the lantern festival on the Nine-Bend Bridge on the Lantern Festival, he dismissed his attendants and came alone to Ke Jiu's thatched hut. Entering the house, there were no lights, but the fragrance of champak flowers was smelled. He left a poem saying, 'Not using crystal to illuminate the Buddha idly, only then do I know that the inexhaustible is not originally a lamp.' The 'Zhi Lin' records, 'Dharma Master Ke Jiu, as well as Dharma Masters Chui Yun and Qing Shun, were all poet friends I associated with when I was the governor of Hangzhou.' Dharma Master Ke Jiu was upright and honest, very poor, but never had a worried look. Now he is old, not...
知尚健否。蒲左丞集錢唐古今詩。求藁于師。師曰。隨得隨去未始留也。聞者高之。晚年杜門養浩。送客有界。樞密林公訪之。亦不屈。照律師嘲曰。拗折床頭舊杖黎。任教桃李自成蹊。如何昔日廬山遠。卻為黃冠一過溪。師笑不答。久之劇厭人事。辟榖燕坐者十餘年。窗外唯紅蕉數本。翠竹數百。觀練熏修裕如。忽曰。吾死蕉竹亦死。擇瑛公亦死。瑛蓋同遊時尚無恙。已而果然臨行口占曰。生老病死樂在其中已矣。乎傳語風華雪月。言訖長往。壽八十。葬骨北山禪寂蘭若。
釋門正統第五 卍新續藏第 75 冊 No. 1513 釋門正統
釋門正統第六
良渚沙門 宗鑒 集
中興第一世八傳
則全
字叔平。四明施氏。十歲師保國光相塔院。行緣進具。造法智輪下。未幾悉了其義。居十大弟子之冠。述四明實行錄。猶蔡邕作。郭有道碑也。有置氣善品藻。遇事不合於心。即指言其失。眾慮以為不可。師自謂。無欺不變也。住三學前後。郡守愛重之。給事郎公尤最識者。謂師材如許。儻以儒冠簉縉紳間。職諫諍之司。補兗職之闕。風采凜然。豈下漢汲黯。唐曲江公。我王黃州耶。惜乎遠處海裔。久屈不伸。楊公適聞鄉間之譽。特加敬禮。銘其塔曰。凡晨會而夕散。夕
【現代漢語翻譯】 現代漢語譯本： 得知則全禪師身體還健康嗎？蒲左丞收集錢塘的古今詩歌，向禪師求稿。禪師說：『隨寫隨走，從未停留。』聽到的人都讚賞他。晚年閉門修養，謝絕訪客。樞密林公去拜訪他，禪師也不屈從。照律師嘲笑他說：『拗斷床頭的舊藜杖，任憑桃李自成蹊。為何昔日覺得廬山遙遠，如今卻爲了一個黃冠輕易過溪？』禪師笑著不回答。很久以後，禪師非常厭倦人事，開始辟榖靜坐十餘年。窗外只有幾株紅蕉，幾百棵翠竹，禪師在觀賞、練習、薰陶、修行中感到非常充裕。忽然說：『我死後，蕉竹也會死。』又說：『擇瑛公也會死。』擇瑛公當時還一起遊玩，身體無恙。不久之後，果然應驗了。臨終時口占一絕：『生老病死，樂趣就在其中，罷了！』然後傳語風華雪月，說完就去世了。享年八十歲，葬在北山禪寂蘭若（指寺廟）的骨灰塔。 《釋門正統》第五 卍新續藏第 75 冊 No. 1513 《釋門正統》 《釋門正統》第六 良渚沙門 宗鑒 輯 中興第一世八傳 則全，字叔平，四明（指寧波）施氏。十歲時拜保國光相塔院為師。修行圓滿后，前往法智輪下。沒多久就完全理解了其中的含義，位居十大弟子之首。撰寫了《四明實行錄》，就像蔡邕作《郭有道碑》一樣。他有識別人才、評論人物的才能，遇到事情不合心意，就直接指出其錯誤。眾人都擔心這樣不好，禪師自己認為：『我這是無欺無變的。』住在三學寺前後，郡守非常敬重他，給事郎公尤其識才，認為禪師的才能如此之高，如果讓他戴上儒生的帽子，躋身於士大夫之間，擔任諫諍的官職，彌補兗州的空缺，那風采凜然，豈止是漢朝的汲黯、唐朝的曲江公、我王的黃州？可惜他身處偏遠的海邊，長期受到壓制而無法伸展。楊公適聽說了他在鄉間的名聲，特地對他加以敬禮，並在他的塔上銘文說：『凡是早晨聚集而晚上離散，晚上……』
【English Translation】 English version: Is Zen Master Zequan still healthy? Zuo Cheng Pu collected ancient and modern poems from Qiantang and asked the Zen Master for drafts. The Zen Master said, 'I write and leave, never staying.' Those who heard this praised him. In his later years, he closed his doors to cultivate himself and declined visitors. Privy Councilor Lin Gong visited him, but the Zen Master did not yield. Lawyer Zhao mocked him, saying, 'He broke the old cane of the bed, letting the peach and plum trees form their own path. Why did he feel Lushan was far away in the past, but now he easily crosses the stream for a yellow-robed monk?' The Zen Master smiled and did not answer. After a long time, the Zen Master became very tired of worldly affairs and began to practice fasting and meditation for more than ten years. Outside the window were only a few red banana trees and hundreds of green bamboos. The Zen Master felt very fulfilled in observing, practicing, cultivating, and meditating. Suddenly he said, 'When I die, the banana trees and bamboos will also die.' He also said, 'Gong Ze Ying will also die.' Ze Ying was still traveling with him at the time and was in good health. Soon after, it came true. On his deathbed, he composed a poem: 'Birth, old age, sickness, and death, joy is in it, that's all!' Then he conveyed a message to the wind, flowers, snow, and moon, and passed away. He lived to be eighty years old and was buried in the bone pagoda of the Chanji Lanruo (referring to temple) in Beishan. Shishi Mentong (Orthodoxy of Buddhism) Volume 5 Wan Xu Zang Volume 75 No. 1513 Shishi Mentong (Orthodoxy of Buddhism) Shishi Mentong (Orthodoxy of Buddhism) Volume 6 Compiled by Zongjian, a Shramana (Buddhist monk) of Liangzhu The eighth generation of the first generation of Zhongxing (revival) Zequan, styled Shuping, was from the Shi family of Siming (referring to Ningbo). At the age of ten, he became a disciple of Baoguo Guangxiang Pagoda Temple. After completing his practice, he went to Faji Wheel. Before long, he fully understood its meaning and became the leader of the ten great disciples. He wrote 'Siming Shixing Lu (Records of Practical Conduct in Siming),' just like Cai Yong wrote 'Guo Youdao Bei (Stele of Guo Youdao).' He had the talent to recognize people and comment on them. When he encountered something that did not suit his heart, he would directly point out its mistakes. Everyone was worried that this was not good, but the Zen Master himself believed, 'I am honest and unchanging.' Before and after living in the Sanxue Temple, the prefect respected him very much, and the Geshilang Gong especially recognized his talent, believing that the Zen Master's talent was so high that if he were to wear the hat of a Confucian scholar and join the ranks of the literati, serving as an official of remonstrance and filling the vacancy in Yanzhou, his demeanor would be awe-inspiring, not just like Ji An of the Han Dynasty, Qu Jiang Gong of the Tang Dynasty, or my King's Huangzhou? It is a pity that he is located in a remote seaside area and has been suppressed for a long time and unable to stretch. Yang Gongshi heard of his reputation in his hometown and specially paid his respects to him and inscribed on his pagoda, 'All those who gather in the morning and disperse in the evening, in the evening...'
承而晨止者。餘三十年推援經史。校磨雋杰。辨其可否。一得一失章章。然行事之為世法者。悉中其評議。無毫髮謬。誠知非常人也。慶曆五年閏五月終於三學。弟子若水立碣延慶凈土院。
崇矩
衢州景德僧。得法智之傳。行輩畏伏。居第一座。啟講。法智坐聽。嘆曰。吾後有賴矣。黃巖東禪。請夏講。未幾還里轉講受業。仍董院事。法智付手爐．如意。洎登座。老禪宿講竦然驚駭。真廟時游京師。朝士以名達上。召講四十二章經。賜紫方服。游永嘉。以夢迴故隱住浮石。浮石本系禪林。住持元勛曾問從真起妄義。言下相契。執弟子禮。愿改教苑。請師傳道夏。舍人特為敷奏。奉旨永為十方傳教住持。學徒云委。蓮社勝會無慮萬人。廬山佛隴之道大振。至今不泯。其初領眾。法智以書囑累者至十。有曰。既受彼請。當聽吾言。立身行道。世之大務。雖儒．釋殊途。安能有異。先務立身。次謀行道。謙為德柄。當堅執之。使身從此立。道從此行。吾見學人切于名利者。皆不能鳩徒演教。當視之如詐親。懼之如狼虎。先宜誡之。然後進行勤講。豈俟再言。此外宜覽儒家文籍。博究五經。雅言圖于筆削之間。不墮凡鄙之說。吾素乖此學。常所恨焉。汝既少年。不宜守拙。當效圓阇黎之作。元豐間會稽通謁天柱
【現代漢語翻譯】 現代漢語譯本：承而晨止的人。我用三十年的時間來推崇和援引經史，校正和磨礪傑出人才，辨別他們的言論是否正確。每一個得失都清清楚楚。然而，他們的行為作為世俗的準則，都符合我的評價，沒有絲毫差錯。我確實知道他們是非常之人。慶曆五年閏五月，他圓寂於三學。弟子若水為他立了墓碑在延慶凈土院。
崇矩（Chongju，人名）
衢州景德寺的僧人。得到了法智（Fazhi，人名）的真傳，同輩都敬畏順服他。他擔任第一座，開始講經。法智（Fazhi，人名）坐在下面聽講，感嘆說：『我以後就靠你了。』黃巖東禪寺邀請他去那裡講經。不久后，他回到家鄉繼續講經授業，仍然管理寺院事務。法智（Fazhi，人名）把手爐和如意交給他。等到他登上講座，老禪師和宿講們都肅然起敬，感到震驚。真宗時期，他遊歷京師，朝廷官員把他的名聲稟告了皇帝。皇帝召見他講解四十二章經，賜予他紫色的袈裟。他遊歷永嘉，因為夢見故鄉而隱居在浮石。浮石原本是禪林，住持元勛（Yuanxun，人名）曾經問他從真起妄的道理，他當即回答，兩人非常契合。元勛（Yuanxun，人名）以弟子之禮對待他，希望把禪林改為教苑，請他來傳道。舍人特地為此事上奏皇帝。皇帝下旨，永遠讓他在那裡擔任十方傳教的住持。學徒像云一樣聚集而來，蓮社的盛會不下萬人。廬山佛隴的佛法因此而大為振興，至今沒有衰落。他最初帶領僧眾時，法智（Fazhi，人名）寫了十封信來囑咐他，其中有這樣的話：『既然接受了他們的邀請，就應當聽我的話。立身行道，是世間最重要的事務。即使儒家和佛家道路不同，又怎麼會有差異呢？首先要立身，其次要謀求行道。謙虛是德行的根本，應當堅守它。使自身從此立起來，道從此行出去。我看到學人熱衷於名利的，都不能招收徒弟，弘揚佛法。應當把他們看作是虛假的親人，害怕他們如同狼虎。首先應當告誡他們，然後進行勤奮的講經。難道還要再說一遍嗎？此外，應當閱讀儒家的書籍，廣泛研究五經，用雅正的語言進行著述，不要墮入凡俗的說法。我一向不擅長這種學問，常常為此感到遺憾。你既然年輕，不應當固守笨拙，應當傚法圓阇黎（Yuan Li，人名）的作為。』元豐年間，會稽的官員通報了天柱（Tian Zhu，地名）的情況。
【English Translation】 English version: The one who stopped at Chen and continued. For thirty years, I have been promoting and supporting the classics and histories, correcting and polishing outstanding talents, and distinguishing the correctness of their words. Every gain and loss is clear. However, their actions, as secular norms, all conform to my evaluation without any error. I truly know that they are extraordinary people. In the fifth year of Qingli, in the intercalary May, he passed away at Sanxue. His disciple Ruoshui erected a stele for him at Yanqing Pure Land Temple.
Chongju (崇矩, personal name)
A monk from Jingde Temple in Quzhou. He received the true teachings of Fazhi (法智, personal name), and his peers respected and obeyed him. He served as the first seat and began to lecture on the scriptures. Fazhi (法智, personal name) sat below and listened, sighing, 'I will rely on you in the future.' Huangyan Dongchan Temple invited him to lecture there. Soon after, he returned to his hometown to continue lecturing and teaching, still managing the temple affairs. Fazhi (法智, personal name) handed him a hand warmer and a Ruyi scepter. When he ascended the lecture seat, the old Chan masters and veteran lecturers were all in awe and shocked. During the Zhenzong era, he traveled to the capital, and court officials reported his reputation to the emperor. The emperor summoned him to explain the Forty-Two Chapter Sutra and bestowed upon him a purple kasaya. He traveled to Yongjia and, because of a dream of his hometown, went into seclusion at Fushi. Fushi was originally a Chan forest, and the abbot Yuanxun (元勛, personal name) once asked him about the principle of arising from truth to delusion, and he answered immediately, and the two were very compatible. Yuanxun (元勛, personal name) treated him with the etiquette of a disciple, hoping to change the Chan forest into a teaching garden and invite him to preach the Dharma. A courtier specially reported this matter to the emperor. The emperor issued an edict, forever allowing him to serve as the abbot of the ten directions, preaching the Dharma. Disciples gathered like clouds, and the grand gathering of the Lotus Society numbered no less than ten thousand people. The Dharma of Lushan Folong was greatly revitalized because of this, and has not declined to this day. When he first led the monks, Fazhi (法智, personal name) wrote ten letters to instruct him, among which were these words: 'Since you have accepted their invitation, you should listen to my words. Establishing oneself and practicing the Dharma are the most important affairs in the world. Even if Confucianism and Buddhism have different paths, how can there be any difference? First, establish yourself, and then seek to practice the Dharma. Humility is the root of virtue, and you should adhere to it firmly. Let yourself be established from this, and let the Dharma be practiced from this. I see that those who are keen on fame and fortune cannot recruit disciples and promote the Dharma. You should regard them as false relatives and fear them like wolves and tigers. First, you should warn them, and then proceed with diligent lecturing. Do I need to say it again? In addition, you should read Confucian books, extensively study the Five Classics, and use elegant language to write, and do not fall into vulgar sayings. I have always been not good at this kind of learning, and I often regret it. Since you are young, you should not stick to clumsiness, and you should follow the example of Yuan Li (圓阇黎, personal name).' During the Yuanfeng era, the officials of Kuaiji reported the situation of Tian Zhu (天柱, place name).
水。睹方丈壁間揭此簡錄之跋尾流。通且見重臣躬請名僧。讓居之意。師仍稟慈雲。慈雲亦以授辭勉曰。汝將轉說于親里也。勖哉。被忍為衣。入慈為室。處空為座。身遠眾惱。口寡世論。意防輕慢。慈心授人。是曰三軌。是謂四行。名安隱說。能如是者。乃可說法。名吾弟子。反此非吾徒也。今授汝香爐．如意．手書誡辭。一秉一把必體吾意。善護自他。勿令斷種。又文昌者。舊圖列慈雲下。及為永嘉妙果法智。又付妙宗鈔。令其講授。且曰。或有異同。劄取寄來。仍為嘆其修心。勤進為法。周旋二利。兼行三空。不爽必獲妙果於斯世。又愿彬者。法智與書甚委嘆其早以弘教為志。久處座下。傳唱利人。頗有道譽。因囑其像末隆法之勤。若此之流。可例速肖。世異失傳。不能概錄。
慧才
字曇遠。溫之樂清王氏。五歲師白鶴怡芳祥符覃恩得度。十三進具。聞四明盛化。往學焉。稟性昏魯。茫然罔措。乃曰。普門大士。弘誓利物。有求必應。吾將持菩薩名。課大悲咒。庶幾心智發明。學通祖道。一夕恍若睡夢。見梵僧長數丈。呼師名。脫加沙。授與披掛。囑云。盡生記吾。吾當助汝。翌日臨講。廓然開悟。目矚耳聽。有如聞習。曩所聞見。無不洞曉。朋儔咨扣。應酬無滯。法智命為眾分句讀文。稱其所
【現代漢語翻譯】 現代漢語譯本： 水。我看到方丈室墻壁上張貼的這份簡短記錄的跋尾，流傳下來。而且看到德高望重的官員親自請求名僧居住，而名僧謙讓的意思。法智禪師仍然稟承慈雲法師的教誨。慈雲法師也以授予辭令勉勵他說：『你將要在親戚鄉里中轉述佛法啊。努力吧！』以忍辱為衣，以慈悲為室，以空性為座，使自身遠離各種煩惱，口中少說世俗的議論，心中防止輕慢他人。以慈悲心教導他人，這就是所謂的『三軌』，這就是所謂的『四行』，名為『安隱說』。能夠這樣做的人，才可以說法，才配稱為我的弟子。反之，就不是我的門徒。現在授予你香爐、如意、手書的誡辭。一舉一動務必體會我的意思，好好守護自己和他人，不要讓佛法斷絕。』 又文昌這個人，舊圖上排列在慈雲法師之下，後來成為永嘉妙果寺的法智禪師。又把《妙宗鈔》交付給他，讓他講解傳授。並且說：『或許有不同的見解，記錄下來寄給我。』仍然讚歎他修心，勤奮精進為佛法，周旋于自利利他，兼修三空，不差毫釐必定能在此世獲得妙果。還有愿彬這個人，法智禪師寫信給他，非常詳細地讚歎他早早就立下弘揚佛法的志向，長期在座下，傳唱佛法利益他人，頗有道譽。因此囑咐他在畫像末尾勤奮弘揚佛法。像這樣的人，可以照此例儘快畫像。世事變遷，失傳的很多，不能全部記錄。
慧才 字曇遠，是溫州樂清人王氏之子。五歲時師從白鶴怡芳，祥符年間因覃恩而出家得度。十三歲受具足戒。聽說四明地方佛法興盛，就前往學習。因為天性愚鈍，茫然不知所措。於是說：『普門大士（觀世音菩薩的別稱），以弘大的誓願利益眾生，有求必應。我將持誦菩薩名號，唸誦大悲咒，或許能使心智開明，學通佛法。』一天晚上，恍惚間像在睡夢中，看見一個梵僧身高數丈，呼喚法師的名字，脫下袈裟，授予他披掛，囑咐說：『盡生記住我，我當幫助你。』第二天臨近講經時，豁然開悟，眼睛看到，耳朵聽到，就像已經聞習過一樣。以前所聞所見，沒有不通曉的。朋友們請教問題，應答如流。法智禪師讓他為大眾分句讀文，稱讚他的才能。
【English Translation】 English version: Water. I saw the postscript of this brief record posted on the wall of the abbot's room, which has been passed down. Moreover, I saw highly respected officials personally requesting eminent monks to reside, while the monks humbly declined. Dharma Master Fazhi still adhered to the teachings of Dharma Master Ciyun. Dharma Master Ciyun also encouraged him with the granting of instructions, saying, 'You are going to relay the Dharma in your relatives' and neighbors' villages. Strive hard!' Take forbearance as clothing, compassion as a room, and emptiness as a seat, so that you can keep yourself away from all kinds of afflictions, speak less of worldly discussions, and guard against looking down on others in your heart. Teach others with a compassionate heart, this is what is called the 'Three Tracks,' this is what is called the 'Four Practices,' named 'Peaceful Explanation.' Only those who can do this can preach the Dharma and deserve to be called my disciples. Otherwise, they are not my followers. Now I bestow upon you the incense burner, the ruyi (a scepter symbolizing good fortune), and the handwritten precepts. In every move and every action, you must understand my meaning, and carefully protect yourself and others, and do not let the Dharma be cut off.' Also, this person Wenchang was listed under Dharma Master Ciyun in the old picture, and later became Dharma Master Fazhi of Yongjia Miaoguo Temple. He also handed over the 'Miaozong Chao' to him, so that he could explain and teach it. And said, 'Perhaps there are different opinions, record them and send them to me.' He still praised him for cultivating his mind, diligently striving for the Dharma, mediating between benefiting himself and benefiting others, and practicing the Three Emptinesses simultaneously, without any deviation, he will surely obtain wonderful fruit in this life. There is also this person Yuanbin, Dharma Master Fazhi wrote to him, praising in great detail that he had established the ambition to promote the Dharma early on, and had been under his seat for a long time, chanting the Dharma to benefit others, and had a good reputation in the Dharma. Therefore, he instructed him to diligently promote the Dharma at the end of the portrait. People like this can be painted as soon as possible according to this example. Times have changed, and many things have been lost, so it is impossible to record everything.
Huicai His courtesy name was Tanyuan, and he was the son of the Wang family from Yueqing, Wenzhou. At the age of five, he studied with Baihe Yifang, and during the Xiangfu period, he became a monk due to the grace of the emperor. At the age of thirteen, he received the full precepts. Hearing that the Dharma was flourishing in Siming, he went to study there. Because he was naturally dull, he was at a loss. So he said, 'The Great Scholar of Pumen (another name for Avalokiteśvara Bodhisattva), benefits all beings with great vows, and answers all requests. I will recite the name of the Bodhisattva and recite the Great Compassion Mantra, perhaps I can enlighten my mind and understand the Dharma.' One night, in a trance, as if in a dream, he saw a Brahman monk several feet tall, calling the Dharma Master's name, taking off his kasaya, and bestowing it upon him, instructing him, 'Remember me for the rest of your life, and I will help you.' The next day, when he was about to lecture on the scriptures, he suddenly became enlightened, and what he saw and heard was as if he had already learned it. Everything he had heard and seen before, he understood. Friends asked him questions, and he answered fluently. Dharma Master Fazhi asked him to divide the sentences and read the text for the public, praising his talent.
得。繼參慈雲服勤。北面解行俱高。領寶山廣嚴．孤山竹閣．南山佛慧。治平初。沈帥請住法慧寶閣。凡二十年。度支毛公請住浮石。未幾勇退。杭人為筑庵于雷峰黃皮園塔下居焉。平生以大悲咒為憑仗。嘗一晝夜翹足誦之。每翹足則以百八遍為期。又以誓生安養復翹足。一晝夜誦彌陀號未終。前數日夢若宮室者。或告曰。凈土中品。汝所生也。元豐六年五月二十一日。更衣坐書贊佛偈曰。吾生凈土決矣。泊然而化。閏六月十日塔于庵右。壽八十六。臘七十三。性恬貌古。少語寡慾。舉止沉厚。與人慈和。天臺教門異論尤多。師資相戾。喧動江浙。惟師循循講訓。善否短長。未嘗形齒。高而不介。和而不流。往來錢唐。逾四十年。養高任。緣四事自饒。非福慧兼備者耶。元豐元年春末。緇素萬指。求授大戒。先為懺摩。然後授甘露法。方羯磨時。道場中觀音像頂放光。表證初貫。寶𦦨朦朧煜爚。漸次舒發輝散講堂。猶如隙光斜迸飛入。又如水光側影反射。檐廡道場然炬及與日光不能映奪。會眾得未曾有。悲泣讚歎。凈慈法真禪師守一作戒光記。照律師以稟戒為書行業。趙清獻鎮越有詩云。乞得鄉邦樂矣哉。雷峰庵靜此徘徊。淅江莫謂音書隔。一日潮聲兩度來。弟子十人。法宗懺主拔萃。戒珠阇黎繼其道云。
本
【現代漢語翻譯】 現代漢語譯本 得法師繼承慈雲法師的遺志，勤勉修行。他在北方以解行並重而聞名。先後主持寶山廣嚴寺、孤山竹閣寺、南山佛慧寺。治平年間初，沈姓長官邀請他住持法慧寶閣寺，長達二十年。度支毛姓官員又請他住持浮石寺，但他不久就隱退了。杭州百姓在雷峰黃皮園塔下為他建造了一座庵，供他居住。他平生以持誦大悲咒為依靠，曾經一晝夜單腿站立誦持。每次單腿站立，都以誦滿一百零八遍為限。他又發誓往生安養凈土，再次單腿站立，一晝夜誦唸彌陀佛號，還未結束時，前幾天夢見像是宮殿的地方，有人告訴他說：『你將往生凈土中品。』元豐六年五月二十一日，他更換衣服，端坐著書寫贊佛偈語說：『我往生凈土是決定無疑的了。』說完就安詳地圓寂了。閏六月十日，在庵的右邊建塔安葬。享年八十六歲，僧臘七十三年。他性格恬淡，相貌古樸，少言寡慾，舉止沉穩厚重，待人慈祥和藹。天臺宗的教義有很多不同的見解，師徒之間互相牴觸，爭論喧囂，震動了江浙一帶。只有他始終循循善誘地講解訓導，對於別人的優點缺點，從不輕易評論。他品行高尚而不孤傲，待人和藹而不隨波逐流。往來於錢塘一帶，超過四十年，修養高深，安於清貧，生活所需自然充足，這難道不是福慧兼備的人嗎？元豐元年春末，成千上萬的僧人和信徒，請求他傳授大戒。他先為大家進行懺悔儀式，然後傳授甘露法。正在進行羯磨儀式時，道場中的觀音像頂上放出光芒，象徵著初次受戒圓滿。寶幡朦朧閃耀，逐漸舒展開來，光輝散佈到講堂，就像縫隙中的陽光斜射進來，又像水光側影反射一樣。屋檐和道場，即使點燃火炬以及有日光照射，也不能遮蓋這光芒。參加法會的人們都感到前所未有，悲傷地哭泣讚歎。凈慈寺的法真禪師守一寫了《戒光記》。照律師以稟受戒法作為書寫行業。趙清獻鎮守越州時有詩說：『乞求得到家鄉安樂啊，雷峰庵清靜在此徘徊。不要說淅江兩地音信隔絕，一天潮水兩次傳來。』他的弟子有十人，其中法宗懺主最為傑出，戒珠阇黎繼承了他的道統。
本
【English Translation】 English version The Dharma Master Ji inherited the legacy of Dharma Master Ciyun, diligently practicing. He was renowned in the north for emphasizing both understanding and practice. He successively presided over Baoshan Guangyan Monastery, Gushan Zhuge Monastery, and Nanshan Fohui Monastery. In the early years of the Zhiping era, Magistrate Shen invited him to reside at the Fahui Baoge Monastery for twenty years. The Finance Officer Mao then invited him to reside at Fushi Monastery, but he soon retired. The people of Hangzhou built a hermitage for him at the foot of the Leifeng Huangpi Garden Pagoda for him to live in. Throughout his life, he relied on reciting the Great Compassion Mantra. He once stood on one leg reciting it day and night. Each time he stood on one leg, he aimed to complete one hundred and eight recitations. He also vowed to be reborn in the Pure Land of Bliss, and again stood on one leg, reciting the Amitabha Buddha's name day and night. Before he finished, he dreamed of a place like a palace, and someone told him: 'You will be reborn in the middle grade of the Pure Land.' On the twenty-first day of the fifth month of the sixth year of Yuanfeng, he changed his clothes, sat upright, and wrote a verse praising the Buddha, saying: 'My rebirth in the Pure Land is definitely assured.' After saying this, he passed away peacefully. On the tenth day of the intercalary sixth month, a pagoda was built to bury him to the right of the hermitage. He lived to be eighty-six years old, with seventy-three years as a monk. He was of a quiet nature, with an ancient appearance, spoke little, and had few desires. His demeanor was steady and dignified, and he was kind and amiable to others. There were many different views on the doctrines of the Tiantai school, and conflicts arose between teachers and students, causing noisy disputes that shook the Jiangzhe area. Only he consistently and patiently explained and instructed, never easily commenting on the strengths and weaknesses of others. He was noble without being aloof, and harmonious without being swayed by the crowd. He traveled back and forth to Qiantang for more than forty years, cultivating high virtue, content with poverty, and naturally having sufficient necessities. Was this not a person who possessed both blessings and wisdom? In the late spring of the first year of Yuanfeng, tens of thousands of monks and laypeople requested him to transmit the great precepts. He first performed a repentance ceremony for everyone, and then transmitted the nectar Dharma. During the Karma ceremony, a light shone from the top of the Guanyin (Avalokiteśvara) image in the Dharma hall, symbolizing the initial completion of the precepts. The precious banners were hazy and sparkling, gradually unfolding, and the radiance spread to the lecture hall, like sunlight shining in through a crack, or like the reflection of water. The eaves and the Dharma hall, even with torches lit and sunlight shining, could not overshadow this light. The attendees felt unprecedented joy, weeping and praising. Dharma Master Shouyi of Jingci Monastery wrote the 'Record of Precept Light'. Lawyer Zhao took receiving the precepts as his writing profession. Zhao Qingxian, who was stationed in Yuezhou, had a poem saying: 'Begging to obtain peace and happiness in my hometown, Leifeng Hermitage is quiet, I linger here. Do not say that the two places of Zhejiang are separated by news, the tide comes twice a day.' He had ten disciples, among whom Dharma Master Fazong was the most outstanding, and Dharma Master Jiezhu continued his lineage.
Ben
如
句章林氏。受業國寧。投法智輪下。時年少於于眾中已稍稍有聲。典詞翰駭服儕類。嘗請益經王義。法智曰。為我作三年監院。卻向汝道辦事。訖又問。法智大喝。師豁悟。有頌曰。處處逢歸路。時時達故鄉。本來成現事。何必待思量。法智受命服作致語云。彌天才筆洞懸河。獨步當年解義科。國士聽經春夢少。江僧從化晝禪多。半千衲子傳新鈔。積代宗師解舊訛。且恐吾皇命同輦。伎人無處獻笙歌。慈雲來竺峰。授以東山學者。常五六百。講道三十年。法華涅槃光明觀無量壽別行請觀音摩訶止觀觀心論金錍等皆解釋六七過。嘗集百僧。修法華懺一年。注仁王懺儀撰行法經疏鏤版施萬卷。仁廟時乞賜天臺教藏郡。將為奏賜教乘四千五百卷。章郇公．元參政．葉翰林．蔣密學多之為贊記歌詩。駙馬李都尉請紫方袍。神照號。魏國長主奏敕賜白蓮庵院。歲度二人。皇祐二年居庵七載。五月十八寢疾。少間升座。辭眾法堂。藏閣方丈樑折。鐘撞不鳴。江上漁人見雲端有僧西去。詰朝右脅而寂。異香不絕。明年三月葬庵北。門人戀慕。啟鑰視之。容貌儼然。爪發俱長。塔生蓮華。梵才大師祭文有圓寂經歲肉體如生語。師輕樂財施。弘教為己任。敝衾壞衲。裕然以老。嘗于天臺施菩薩戒。方羯磨。光發智者塔。及國清
【現代漢語翻譯】 現代漢語譯本
句章的林氏，師從國寧學習。後來投到法智的門下。當時年紀輕輕，但在眾人中已經漸漸有了名聲。他撰寫的文辭讓同輩們都感到驚歎。他曾經向法智請教經書中的義理，法智說：『你為我做三年的監院，之後我再告訴你如何辦事。』三年期滿后，林氏又去請教，法智突然大喝一聲，林氏因此豁然開悟。他作了一首偈頌說：『處處都能遇到歸途，時時都能到達故鄉。本來就是已經成就的現實，何必還要思量。』
法智奉命撰寫致謝的文辭，其中說道：『文筆可以彌補天地的不足，像懸河一樣傾瀉而出。當年在科舉考試中，無人能與他相比。在朝為官的人聽經，就像春夢一樣短暫；而江上的僧人跟隨他修行，白天禪定時間更多。五百名僧人傳抄新的經文，歷代的宗師都在解讀舊的訛誤。只是擔心皇上會下令同乘一輦，那樣就沒有歌舞伎人可以獻上笙歌了。』
慈雲來到竺峰，將東山學派的學問傳授給他。常有五六百人跟隨他學習。他講道三十年，對《法華經》、《涅槃經》、《光明觀經》、《無量壽經》、別行《請觀音經》、《摩訶止觀》、《觀心論》、《金錍論》等都解釋了六七遍。他曾經召集一百名僧人，共同修持《法華懺》一年。他還註釋了《仁王懺儀》，撰寫了《行法經疏》，並刻版印刷了一萬卷進行施捨。仁宗皇帝時期，他請求將天臺教藏賜給郡里，準備上奏請求賜予四千五百卷的教乘經典。章郇公、元參政、葉翰林、蔣密學等許多人為他撰寫讚詞、傳記和歌詩。駙馬李都尉請求賜予他紫色的方袍。朝廷賜予他『神照』的稱號。魏國長公主上奏請求敕賜白蓮庵院，每年可以度化兩人出家。皇祐二年，他在庵中居住了七年。五月十八日，他生病了。過了一會兒，他升座，向大眾告別。當時法堂、藏經閣和方丈的梁都折斷了，鐘也撞不響。江上的漁人看見雲端有僧人向西而去。第二天早上，他右脅臥著圓寂了，異香不絕。第二年三月，他的弟子們將他安葬在庵的北面。弟子們戀戀不捨，打開塔觀看，他的容貌依然如生，指甲和頭髮都長長了。塔上還生長出蓮花。梵才大師的祭文中有『圓寂經歲，肉體如生』的說法。
大師輕視錢財，以弘揚佛法為己任。他穿著破舊的衣服，安然地度過晚年。他曾經在天臺山施授菩薩戒，正在進行羯磨儀式時，智者大師塔發出了光芒，以及國清寺。
【English Translation】 English version
Lin of Juzhang studied under Guoning. Later, he joined the school of Fazhi (Dharma Wisdom). At that time, he was young, but he had gradually gained a reputation among the people. His writings amazed his peers. He once asked Fazhi about the meaning of the scriptures. Fazhi said, 'You work as a supervisor for me for three years, and then I will tell you how to handle affairs.' After three years, Lin asked again, and Fazhi suddenly shouted loudly, which enlightened Lin. He wrote a verse saying: 'Everywhere you can meet the way home, and you can reach your hometown at any time. It is already an accomplished reality, so why bother to think about it?'
Fazhi was ordered to write a letter of thanks, which said: 'His writing can make up for the shortcomings of heaven and earth, like a waterfall pouring down. No one could compare with him in the imperial examinations that year. Officials in the court listen to the scriptures as briefly as a spring dream; while the monks on the river follow him to practice, and spend more time in meditation during the day. Five hundred monks are transcribing new scriptures, and masters of past generations are interpreting old errors. I am just worried that the emperor will order to ride in the same carriage, so there will be no singing and dancing girls to offer songs and dances.'
Ciyun came to Zhufeng and taught him the knowledge of the Dongshan School. There were often five or six hundred people following him to study. He lectured for thirty years, explaining the Lotus Sutra (Fahua Jing), Nirvana Sutra (Niepan Jing), Contemplation Sutra of Light (Guangming Guan Jing), Amitabha Sutra (Wuliangshou Jing), Separate Practice of Avalokitesvara Sutra (Biexing Qing Guanyin Jing), Mahayana Stopping and Contemplation (Mohe Zhiguan), Treatise on the Contemplation of the Mind (Guanxin Lun), Golden Scalpel (Jin Pi Lun), etc., six or seven times each. He once gathered a hundred monks to practice the Lotus Repentance (Fahua Chan) together for a year. He also annotated the Ritual of the Benevolent King Repentance (Renwang Chan Yi), wrote the Commentary on the Sutra of Practicing the Dharma (Xingfa Jing Shu), and printed 10,000 volumes for distribution. During the reign of Emperor Renzong, he requested that the Tiantai teachings be bestowed upon the county, preparing to request the bestowal of 4,500 volumes of teachings. Zhang Hungong, Yuan Chancellor, Ye Hanlin, Jiang Mixue, and many others wrote praises, biographies, and poems for him. The駙馬(Imperial Son-in-Law) Li Duwei requested that he be granted a purple robe. The court bestowed upon him the title 'Shenzhao' (Divine Illumination). The eldest princess of the Wei Kingdom requested that the Bailian (White Lotus) Nunnery be granted by imperial decree, allowing two people to be ordained each year. In the second year of Huangyou, he lived in the nunnery for seven years. On the eighteenth day of the fifth month, he fell ill. After a while, he ascended the seat and bid farewell to the assembly. At that time, the beams of the Dharma Hall, the Sutra Pavilion, and the Abbot's room were broken, and the bell could not be struck. The fishermen on the river saw a monk in the clouds going west. The next morning, he passed away lying on his right side, and the fragrance was endless. In March of the following year, his disciples buried him north of the nunnery. The disciples were reluctant to leave and opened the pagoda to view him. His appearance was still lifelike, and his nails and hair had grown long. Lotus flowers also grew on the pagoda. Master Fancai's eulogy stated that 'his body was as alive as ever after a year of Nirvana.'
The master despised money and took it as his responsibility to promote Buddhism. He wore tattered clothes and lived out his old age peacefully. He once bestowed the Bodhisattva precepts on Mount Tiantai. While performing the karma (羯磨) ritual, the pagoda of Master Zhiyi (智者大師) emitted light, as well as Guoqing Temple (國清寺).
赤城山。交射戒席。嘗供千佛。飯千貧人。置華座席。佛華宜不萎。而數位輒萎。貧人華宜萎。間有不萎。壽七十。臘五十三。弟子處咸等。紹業者甚眾。
有(真宗改梵)臻
法智暮子。住金山龍遊。錢塘通守吳侍讀革興教禪居請之。學者朋來。講次分文折理。貫穿始終。舉一義則眾義路通。窮一文則諸文允會。強記者整合類例。類例者仁師錄其五。凈覺增二。括蒼聰加三。佛慧才重葺。永嘉吉銓次。廣智嘗曰。類集之行。得失相半。得在學者揀尋知其綱要。失在昧其本。文義勢起。盡學者文外更求。不可謂只此耳。興教之盛。群峰泰初銓次。高座緒餘。超果會賢。別立懸敘消文。一一文下開來意。正釋觀心號南屏。一家古集序云。矧今之日。教肆多點讀斯文。豈不失於元本。唯求枝葉。但教典不有之處。可溫故知新。不唐學問果。由是而識大輅。固不以椎輪為貴矣。天竺韶睹之。掩卷而慟曰。碎骨法身。訛誤後學。去櫨庵嚴。知為後學患。書寄無相。昕幾二千言。力勉切勿傳授。至有醍醐化糟粕。法藏變鬼火語。其慮後世深矣。鎧庵曰。此雖人師。務欲短販。枝蔓其說。以媚後進。然作俑之罪。必有當之者。師與凈覺辨教門陳詞有司。乞集高臺。豎赤幡。仿天竺聖師與外道捔。勝以幡標顯處。義墮者
【現代漢語翻譯】 現代漢語譯本： 赤城山（地名）。交射戒席（一種儀式）。曾經供養千佛，齋飯佈施給一千個貧困的人。設定華麗的座位，佛前的花應該不會凋謝，但是有幾處座位上的花卻凋謝了。給貧困的人的花應該凋謝，但偶爾有不凋謝的。享年七十歲，僧臘五十三年。弟子有處咸等人，繼承他事業的人非常多。
有（真宗皇帝改為梵臻）
法智的晚年弟子。住在金山龍遊。錢塘通守吳侍讀革興建興教禪居，邀請他前去。學者們成群結隊而來。講經時分析文句，剖析義理，貫穿始終。舉出一個義理，則眾多的義理都能通達；窮盡一個文句，則所有的文句都能融會貫通。善於記憶的人將內容彙集成類例。類例的編纂者，仁師記錄了五條，凈覺增加了兩條，括蒼聰增加了三條，佛慧才重新編纂，永嘉吉銓次序。廣智曾經說過：『類例的推行，得失各佔一半。得在於學者可以從中揀選尋找到綱要，失在於容易迷惑于根本。文義的趨勢興起，學者們應該在文句之外進一步探求，不能認為僅僅如此而已。』興教禪居的興盛，群峰泰初銓次，高座緒餘，超果會賢，另外設立懸敘消文，每一句文句下都闡述來意，正確地解釋觀心，號稱南屏。一家古集序文中說：『如今這個時代，教義肆意地進行點讀，難道不是失去了原本的意義嗎？只求枝葉末節。只有在教典沒有的地方，才可以溫故而知新，不要唐突地學習學問的果實。由此來認識大道，本來就不應該以簡陋的車輪為貴。』天竺韶看到這些，合上書本悲痛地說：『支離破碎的法身，訛誤了後來的學習者。』去櫨庵嚴，知道這是後學的禍患，寫信給無相和昕，有近兩千字，極力勸勉他們不要傳授，甚至有醍醐變成糟粕，法藏變成鬼火的說法，他為後世的擔憂非常深切。鎧庵說：『這些人雖然是人師，卻只想做短期的買賣，蔓延他們的說法，來討好後進的人。然而，作為始作俑者，必定有應該承擔的罪責。』法智與凈覺在教門中與陳詞有司辯論，請求聚集在高臺上，豎起紅色的旗幟，效仿天竺的聖師與外道辯論，勝利者用旗幟標明顯赫的位置，義理失敗的人
【English Translation】 English version: Chicheng Mountain (place name). Jiaoshe ordination platform (a type of ritual). Once offered to a thousand Buddhas and provided food to a thousand poor people. Elaborate seats were set up. The flowers before the Buddhas should not wither, but some of the flowers on the seats withered. The flowers for the poor should wither, but occasionally some did not. He lived to seventy years old, with fifty-three years as a monk. His disciples included Chu Xian and others, and many inherited his work.
There was (Emperor Zhenzong changed it to Fan) Zhen
A late-life disciple of Fazhi. He lived in Jinshan Longyou. Wu Shidu, the prefect of Qiantang, rebuilt the Xingjiao Chan residence and invited him there. Scholars came in droves. When lecturing, he analyzed sentences and explained principles, connecting the beginning and the end. When one principle was raised, many principles became clear; when one sentence was exhausted, all sentences could be integrated. Those with strong memories compiled the content into categories. Of the compilers of these categories, Ren recorded five, Jingjue added two, Kuocang Cong added three, Fohui recrafted it, and Yongjia Ji arranged the order. Guangzhi once said: 'The implementation of categories has both advantages and disadvantages. The advantage is that scholars can select and find the key points from them; the disadvantage is that they can be confused by the fundamentals. When the trend of textual meaning arises, scholars should further explore beyond the sentences and not think that it is only this much.' The prosperity of Xingjiao Chan residence, Qunfeng Taichu arranged the order, Gaozuo Xuyu, Chaoguo Huixian, separately established Xuanxu Xiaowen, and each sentence explained the intention, correctly interpreting Guancin, known as Nanping. A preface to an ancient collection says: 'In this day and age, teachings are wantonly punctuated and read, are they not losing the original meaning? Only seeking branches and leaves. Only in places where the scriptures do not exist can one review the old and know the new, and not abruptly learn the fruits of learning. From this, one can recognize the great path, and one should not value the simple wheel.' When Tianzhu Shao saw this, he closed the book and said sadly: 'The fragmented Dharmakaya is misleading later learners.' Qu Lu'an Yan knew that this was a disaster for later learners and wrote to Wuxiang and Xin, nearly two thousand words, urging them not to teach it, even saying that ghee turns into dregs and the Dharma treasury turns into ghost fire. His concern for future generations was very deep. Kai'an said: 'Although these people are teachers, they only want to do short-term business, spreading their theories to please later generations. However, as the originator, there must be a crime to bear.' Fazhi and Jingjue debated with Chen Ci You Si in the teaching sect, requesting to gather on a high platform, raise a red flag, and imitate the Indian holy teacher debating with heretics, the victor using the flag to mark the prominent position, and those who failed in the meaning
斷首截舌。懸之府君。睹師法戰勇銳。就判詞分解之曰。行文製作。臻不及岳。強記博聞。岳不及臻。師雖弭兵后之。聞之凜然毛立。師讚美妙宗鈔。建立圓宗。符合祖意。述二偈曰。佛許六即辨蛣𧏙。何不通知一不知二。失西又失東。三千若果成。一切皆常樂。蛣𧏙不究竟。諸佛斷性惡。初吳公多於休沐請講。垂紳正笏。立於門外。師未登座。不敢輒入。東坡云。與師語群籍。有所遺忘。則應口誦之。袞袞不休。文祭辨才。有請有辨。臻句觀行業碑曰。此文甚工。俱未道此老太過處。崇寧中謚實相。
慧舟
丹丘人。二親歿。思報罔極。棄家師景德惟隱。年二十負笈投法智。數載成功。乃曰。法智有訓。佛道甚夷。行之惟艱。謂四三昧也。果志於是。則唯心凈土。本性彌陀不遠。天聖初。結同學十人行大悲行法三載。四年集十四人行普賢悔法三載。入期誓于像曰。向此三昧儻俾我。焚軀效供。當信受奉行也。行法既圓。回故里。求證於神照。照全其重愿。命錯薪為然具。道俗奉旃檀等香數十。煎負成大𧂐。擬諸方墳。洎仲夏晦。神照囑曰。法華尊施爾。克修之梵網明誨爾。克遵之惟繫心法界。身如火如。則一聚之燼。乃三昧之蘊。喜見精進。奉凈明真供。惟子行焉。師奉教。致回謝四眾。引諸燒。所禮
【現代漢語翻譯】 現代漢語譯本： 斷頭截舌，懸掛在府君處。看到老師在佛法辯論中勇猛精進，就根據判詞來分解這件事，說：『行文製作方面，臻不及岳；強記博聞方面，岳不及臻。』老師雖然在弭兵之後才聽到這些話，但聽了之後也感到震驚，毛髮直立。老師讚美妙宗鈔，建立圓宗，符合祖師的意旨。寫了兩首偈子說：『佛允許六即的辨別，為何不能通達一而不知二？失去了西，又失去了東。三千若能成就，一切皆是常樂。蛣𧏙（一種小蟲）不能究竟，諸佛斷除性惡。』當初吳公多次在休假時請老師講法，他穿著官服，手持笏板，站在門外。老師未登座，他不敢擅自進入。東坡說：『與老師談論群籍，如果有所遺忘，老師就能應聲背誦出來，滔滔不絕。』寫文祭奠辨才，有請託也有辯解。臻看到觀行業碑后說：『這篇文章寫得很好，但都沒有說到這位老和尚太過的地方。』崇寧年間，朝廷追諡他為實相大師。 慧舟（人名） 丹丘人。父母去世后，想要報答父母的恩情，於是離開家庭，拜景德惟隱為師。二十歲時，揹著書箱投奔法智。幾年後學有所成，於是說：『法智有教誨說，佛道非常平坦，但實行起來卻很艱難。』這裡指的是四種三昧。如果立志於此，那麼唯心凈土，本性彌陀就不遠了。天聖初年，與十位同學結伴修行大悲行法三年。四年後，聚集十四人修行普賢懺悔法三年。進入修行期間，對著佛像發誓說：『如果這三昧能夠幫助我，我將焚燒身體來供養，應當信受奉行。』修行圓滿后，回到故鄉，向神照禪師求證。神照禪師完全認可了他的重誓，命人準備好柴火作為燃燒的器具，道俗之人奉獻了旃檀等香數十種，煎熬後製成巨大的𧂐（香餅），準備在各處墳墓前焚燒。到了仲夏月末，神照禪師囑咐說：『《法華經》尊重施捨，你要努力修行；《梵網經》明白地教誨你，你要努力遵守；只要心繫法界，身體如火如，那麼一聚之燼，就是三昧的蘊藏。歡喜地見到精進，奉獻清凈光明的真實供養，希望你這樣做。』慧舟禪師聽從教誨，向四眾致謝，引導眾人焚燒，並進行禮拜。
【English Translation】 English version: Heads were severed and tongues were cut off, hung at the magistrate's office. Seeing the master's bravery and sharpness in Dharma combat, he analyzed it based on the judgment, saying: 'In terms of writing and composition, Zhen is inferior to Yue; in terms of strong memory and extensive knowledge, Yue is inferior to Zhen.' Although the master heard these words after the cessation of hostilities, he was shocked and his hair stood on end. The master praised the Miaozong Chao (Notes on the Subtle Meaning of the Lotus Sutra), established the Perfect Teaching, and conformed to the patriarch's intention. He composed two verses saying: 'The Buddha allows the distinction of the Six Identities, why not understand the one and not know the two? Losing the West and also losing the East. If the three thousand can be accomplished, all will be eternal bliss. The small worm cannot reach the ultimate, all Buddhas sever inherent evil.' Initially, Duke Wu often requested the master to lecture during his holidays, wearing his official attire and holding his tablet, standing outside the door. The master had not yet taken his seat, and he dared not enter without permission. Dongpo said: 'When discussing various texts with the master, if something is forgotten, he can recite it fluently without stopping.' He wrote a eulogy to Biancai, with both requests and explanations. Zhen, after seeing the Stele of Observing Karma, said: 'This article is very well written, but it does not mention the old monk's excesses.' During the Chongning era, he was posthumously honored with the title 'Real Mark'. Huizhou (personal name) A native of Danqiu. After the death of his parents, wanting to repay their boundless kindness, he left home and became a disciple of Jingde Weiyin. At the age of twenty, he carried his books and went to Fazhi. After several years of successful study, he said: 'Fazhi has a teaching that the Buddha's path is very smooth, but it is difficult to practice.' This refers to the four Samadhis. If one is determined to do this, then the Pure Land of Mind Only and the Amitabha of Original Nature are not far away. At the beginning of the Tiansheng era, he and ten classmates practiced the Great Compassion Practice for three years. Four years later, he gathered fourteen people to practice the Universal Worthy Repentance Practice for three years. Entering the period of practice, he vowed to the Buddha image, saying: 'If this Samadhi can help me, I will burn my body as an offering, and I should believe and practice it.' After the practice was completed, he returned to his hometown and sought confirmation from Zen Master Shenzhao. Zen Master Shenzhao fully recognized his solemn vow, ordered people to prepare firewood as burning tools, and lay people offered dozens of kinds of sandalwood incense, which were decocted and made into huge incense cakes, ready to be burned in front of various tombs. At the end of midsummer, Zen Master Shenzhao instructed: 'The Lotus Sutra respects giving, you must strive to cultivate it; the Brahma Net Sutra clearly teaches you, you must strive to abide by it; as long as your mind is connected to the Dharma Realm, your body is like fire, then a pile of ashes is the essence of Samadhi. Joyfully see diligence, offer pure and bright true offerings, I hope you will do this.' Zen Master Huizhou followed the teaching, thanked the four assemblies, led the people to burn, and performed the rituals.
佛及眾。巡繞三匝。凝神端坐。既知性火真空。性空真火。豈有能燒．所燒之相。惟一切法。趣苦行而已。少選薪榻既爇。火光亙天。容儀肅如。了無傾側。薪盡焰息。霜骨宛然。緇素競求舍利。執爐啟愿五色星迸。瘞骨山西。立石幢焉。壽三十四。臘十三。衢之祥符懷襲與師偕修。熟知始末。屬月山惟白記之。丹丘吳玘立石。明之延慶。
含瑩
明之廣嚴僧。稟法智教。觀深造淵源。見稱教主。以銀書妙經。經內佛菩薩字。則易以金筆。法超于翰墨。玉軸瑯函。見者竦敬。建炎盜作。院宇蕩盡。于瓦礫中。獨獲是經。淳熙間。蓮止庵住持夜聞千萬人喧鬧。起聲見方丈。別室遺火。火已穿屋。小臺閣經。柱上冒火。捧下略無所損。蓋兩遭烈焰。遠由大乘功勛。天龍翊衛。近則教主行愿。堅固所持云。
文璨
薛姓。鄞人。久預法智輪下。代祥師講。法智授辭曰。天臺命宗。以偏圓一揆。示乎教以境智不二。明乎觀非教無以生解。非觀無以成行。解行俱備。則可登聖賢之域。吾久事斯道。靡有懈懷。四海學人。往往遐至。文璨論師。始則升興國祥師之堂。討論大義。克著功業。祥師放心至理。情忘彼我。旌汝好學。命入吾室。孜孜教觀。無分晝夜。綿歷多祀。景行純素。與言相應。今祥師嚴整
【現代漢語翻譯】 現代漢語譯本：佛陀和大眾繞著他走了三圈，凝神端坐。既然已經明白性火即是真空，性空即是真火，哪裡還有能燃燒和被燃燒的對立呢？一切法都只是趨向苦行罷了。不久，柴堆被點燃，火光照亮天空，他的容貌莊嚴肅穆，沒有絲毫動搖。柴火燒盡，火焰熄滅，霜白的骨骼依然完好。僧人和信徒們爭相求取捨利，主持儀式的人手持香爐祈願，五色光芒如星般迸發。他的骨灰被埋葬在山西，並立起石幢。享年三十四歲，僧臘十三年。衢州的祥符懷襲和大師一同修行，熟知事情的始末，由月山惟白記錄下來。丹丘的吳玘立石碑，在明朝的延慶年間。
含瑩（Han Ying）： 明朝廣嚴寺的僧人，秉承法智教（Fa Zhi Jiao）的教義。他對觀的理解深刻，淵源深厚，被譽為教主。他用銀書寫下精妙的經文，並將經文內的佛菩薩的名字用金筆書寫，其書法超越了翰墨的境界。用玉軸和瑯函盛放，見到的人都肅然起敬。建炎年間發生盜亂，寺院被毀壞殆盡，唯獨這部經書在瓦礫中被發現。淳熙年間，蓮止庵的住持在夜晚聽到千萬人喧鬧的聲音，起身看到方丈和別室失火，火已經燒穿屋頂。小臺閣上的經書，柱子上冒著火，但捧下來后卻毫髮無損。這大概是因為經歷了兩次烈火，是由於大乘功勛和天龍的護衛，以及教主堅定不移的行愿所致。
文璨（Wen Can）： 俗姓薛，是鄞縣人。長期在法智（Fa Zhi）門下學習。他代替祥師（Xiang Shi）講經，法智（Fa Zhi）授予他辭令說：『天臺宗（Tian Tai Zong）的宗旨，是用偏圓一揆的觀點，來闡明教義，用境智不二的觀點，來闡明觀。沒有教義就無法產生理解，沒有觀就無法成就修行。解和行都具備了，就可以登上聖賢的境界。我長期從事這個事業，沒有絲毫懈怠。四海的學人，往往遠道而來。文璨論師，開始時在興國祥師（Xing Guo Xiang Shi）的講堂上，討論大義，取得了顯著的成就。祥師（Xiang Shi）放下心，達到至理，忘記了彼此的分別。讚揚你好學，命你進入我的房間，孜孜不倦地學習教觀，不分晝夜。經歷了多年，你的品行純潔樸素，與言語相符。現在祥師（Xiang Shi）莊嚴肅穆。』
【English Translation】 English version: Buddha and the assembly circumambulated him three times, concentrating their minds and sitting upright. Now that it is understood that the fire of nature is emptiness, and the emptiness of nature is true fire, how can there be the duality of that which can burn and that which is burned? All dharmas are merely directed towards ascetic practices. Soon, the pyre was lit, and the fire illuminated the sky. His countenance was solemn and still, without the slightest wavering. When the firewood was exhausted and the flames subsided, his frost-white bones remained intact. Monks and laypeople vied to obtain his 'sarira' (relics), and the one presiding over the ceremony, holding the incense burner, prayed that five-colored stars would burst forth. His ashes were buried in Shanxi, and a stone pillar was erected. He lived to the age of thirty-four, with thirteen years as a monk. Huai Xi of Xiangfu in Quzhou, who practiced with the master, knew the beginning and end of the matter well, and Wei Bai of Yueshan recorded it. Wu Qi of Danqiu erected a stone tablet during the Yanqing period of the Ming Dynasty.
Han Ying: A monk of Guangyan Temple in the Ming Dynasty, he inherited the teachings of Fa Zhi Jiao (Teachings of Wisdom). His understanding of 'guan' (contemplation) was profound and deeply rooted, and he was revered as a leader. He wrote exquisite scriptures in silver ink, and the names of the Buddhas and Bodhisattvas within the scriptures were written in gold ink. His calligraphy transcended the realm of mere writing. Encased in jade scrolls and precious boxes, those who saw it were filled with reverence. During the Jianyan rebellion, the temple was almost completely destroyed, but this scripture was found among the rubble. During the Chunxi period, the abbot of Lianzhi Hermitage heard the sounds of thousands of people clamoring in the night. He arose and saw that the abbot's quarters and another room were on fire, and the fire had already penetrated the roof. The scriptures on the small pavilion, with flames rising from the pillars, were taken down and remained completely unharmed. This was likely due to the great merit of the Mahayana, the protection of the 'nagas' (dragons) and 'devas' (gods), and the unwavering vows of the leader.
Wen Can: His lay surname was Xue, and he was a native of Yin County. He studied under Fa Zhi (Wisdom) for a long time. He lectured in place of Xiang Shi (Teacher Xiang), and Fa Zhi (Wisdom) gave him these words: 'The doctrine of the Tian Tai Zong (Tiantai School), uses the principle of 'partial and complete as one' to explain the teachings, and the principle of 'realm and wisdom as non-dual' to explain contemplation. Without teachings, understanding cannot arise, and without contemplation, practice cannot be accomplished. When both understanding and practice are complete, one can ascend to the realm of sages. I have long been engaged in this endeavor, without the slightest懈怠 (xie dai, laxity). Scholars from all over the world often come from afar. 'Acarya' (teacher) Wen Can, began by discussing the great meaning in the hall of Xing Guo Xiang Shi (Teacher Xiang of Xing Guo), achieving remarkable accomplishments. Xiang Shi (Teacher Xiang) let go of his mind, attained the ultimate truth, and forgot the distinction between self and others. He praised your diligence in learning, and ordered you to enter my room, diligently studying the teachings and contemplation, day and night. After many years, your character is pure and simple, and your words are consistent with your actions. Now Xiang Shi (Teacher Xiang) is solemn and dignified.'
塔寺。續三寶遺風。慮妨示徒。付講于汝。吾嘉祥師有出俗之見。復觀汝是傳法之器。故授汝手罏。洎郁多羅僧。欲汝一秉一披。德香芬馥。寂忍成就。則利養毛繩。名聞毒箭。何傷於己。前所謂登聖賢域者。其有分耳。師言行最高。嘗居闞澤。書堂普濟之龍虎軒。塔銘真贊存焉。于草菴道因為叔祖。
因
字德固。一云亦宗。號安住子。其孕也。母夢璨披幃而入。寤而生。明發訃至。咸謂後身俾出家興國。十七進具。夏坐延慶。有問以教門中事者。徐釋之。正與大部一義相符。師初未知文義出彼也。識者知其宿習。如覺法師麈尾寄焉。洎至龍虎軒。行步平穩。如昔曾游。坦然怡悅。謁寶云明智。學天臺心觀。遍歷教庠。讀指要鈔。深有悟入。宣和中遍窺禪室。鄰三學。以序贈之言。道行已成。玄旨高妙。參徹宗匠。深明禪學。達其利病。名播一時。府命尸禪祝香云。三入禪室。五登講堂。始終親近。八善知識。彼皆光明。碩大有德。有言緣不在彼。如水投石。今以承嗣延慶第一代祖師法智尊者。用酬法乳之恩。遷永明寶云廣壽。治平晚年歸延慶。學徒授道無虛日。宣和中著輔正解。辟律宗妄自解經。誤斥天臺。往復難書。達于府治。論辨超勝。著關政論明神宗槌提經論之獘。三書投廟堂時相韙焉。待制
【現代漢語翻譯】 現代漢語譯本 塔寺（指寺廟）。繼續發揚三寶（指佛、法、僧）的遺風。考慮到妨礙你教導弟子，我將講經的任務託付給你。我的嘉祥師父有超脫世俗的見解，又觀察到你是可以傳承佛法的器皿，所以授予你手爐，以及郁多羅僧（一種袈裟）。希望你能夠始終如一地秉持和披戴，讓你的德行像香氣一樣芬芳，寂靜忍辱得以成就。這樣，名利的誘惑就像毛繩一樣脆弱，名聲的誹謗就像毒箭一樣無力，都不能傷害到你。之前所說的能夠登上聖賢的境界，大概就是指你這樣的人吧。師父的言行非常高尚，曾經居住在闞澤的龍虎軒書堂，普濟眾生，塔銘和真贊都還存在。在草菴，道因是你的叔祖。
道因，字德固，一說字亦宗，號安住子。當他還在母親腹中時，他的母親夢見明亮的物體披開帷帳進入，醒來后就生下了他。第二天早上，訃告傳來。大家都認為他是爲了出家興國而轉世的。十七歲時受具足戒。夏天在延慶寺坐禪。有人向他請教佛教中的事情，他慢慢地解釋，所說的與大部經典的意思完全相符。道因最初並不知道這些文義出自那些經典。有見識的人知道他有宿世的習氣。覺法師將自己的麈尾（一種拂塵）寄託給他。等到他來到龍虎軒，行走平穩，就像過去曾經遊歷過一樣，坦然快樂。他拜見寶云明智，學習天臺宗的心觀，遍訪各地的學校，閱讀《指要鈔》，有很深的領悟。宣和年間，他廣泛地參訪禪室，與三學寺相鄰，用贈送的序言來說明，他的道行已經成就，玄妙的旨意高深精妙。他參透了宗門大師的教誨，深刻地明白了禪學的道理，通達了其中的利弊。他的名聲一時傳揚開來。府衙命令他主持禪堂的祝香儀式。三次進入禪室，五次登上講堂。始終親近八位善知識，他們都光明磊落，碩大有德。有人說，如果緣分不在那裡，就像水潑在石頭上一樣。現在讓他繼承延慶寺第一代祖師法智尊者的法脈，用來報答法乳之恩。他遷居到永明寺、寶云寺、廣壽寺。在治平年間，晚年回到延慶寺。向他學習的人每天都有，沒有空閑的時候。宣和年間，他著寫了《輔正解》，駁斥律宗妄自解釋經典，錯誤地批評天臺宗。往復辯論難以盡述，甚至傳到了府衙。他的論辯非常出色，著寫了《關政論》，闡明了神宗時期槌提經論的弊端。三次上書朝廷，當時的宰相都贊同他的觀點。待制（官名）
【English Translation】 English version Tara Temple (referring to a monastery). Continuing the legacy of the Three Jewels (Buddha, Dharma, Sangha). Considering it might hinder your teaching of disciples, I entrust the task of lecturing to you. My teacher, Master Jiaxiang, has a vision that transcends the mundane, and also observes that you are a vessel capable of inheriting the Dharma. Therefore, I bestow upon you the hand warmer and the Uttarasanga (a type of kasaya). I hope that you can consistently uphold and wear them, so that your virtue is as fragrant as incense, and that tranquility and forbearance can be achieved. In this way, the allure of fame and profit will be as fragile as a hair rope, and the slander of reputation will be as powerless as a poisoned arrow, unable to harm you. What was previously said about being able to ascend to the realm of sages and worthies probably refers to someone like you. The teacher's words and deeds are very noble, and he once resided in the Longhu Xuan study hall in Kanze, universally benefiting sentient beings. The pagoda inscription and true eulogy still exist. In Cao'an, Daoyin is your grand-uncle.
Daoyin, styled Degu, also known as Yizong, and named Anzhuzi. When he was still in his mother's womb, his mother dreamed of bright objects parting the curtains and entering. Upon waking up, she gave birth to him. The next morning, the obituary arrived. Everyone believed that he was reincarnated to become a monk and revitalize the country. At the age of seventeen, he received the full monastic precepts. In the summer, he practiced meditation at Yanqing Temple. Someone asked him about matters in Buddhism, and he slowly explained them, and what he said completely matched the meaning of the major scriptures. Daoyin initially did not know that these texts came from those scriptures. Those with insight knew that he had past-life habits. Dharma Master Jue entrusted his horsetail whisk to him. When he arrived at Longhu Xuan, he walked steadily, as if he had traveled there before, feeling calm and joyful. He visited Baoyun Mingzhi, studied the Tiantai school's mind contemplation, and visited schools everywhere, reading 'Zhi Yao Chao', gaining deep insights. During the Xuanhe period, he widely visited meditation rooms, adjacent to the Sanxue Temple, using the preface he presented to explain that his practice had been accomplished, and the profound meaning was profound and subtle. He penetrated the teachings of the masters of the sect, deeply understood the principles of Chan Buddhism, and understood its advantages and disadvantages. His reputation spread for a time. The government ordered him to preside over the incense offering ceremony in the meditation hall. He entered the meditation room three times and ascended the lecture hall five times. He always stayed close to eight virtuous friends, all of whom were upright, great, and virtuous. Some say that if the affinity is not there, it is like water splashed on a stone. Now let him inherit the Dharma lineage of the first-generation ancestor of Yanqing Temple, Venerable Fazhi, to repay the kindness of the Dharma milk. He moved to Yongming Temple, Baoyun Temple, and Guangshou Temple. During the Zhiping period, he returned to Yanqing Temple in his later years. Those who studied with him were there every day, without any free time. During the Xuanhe period, he wrote 'Fuzheng Jie', refuting the Vinaya school's arbitrary interpretation of the scriptures and wrongly criticizing the Tiantai school. The back-and-forth debates were difficult to describe, and even reached the government. His debates were outstanding, and he wrote 'Guanzheng Lun', explaining the drawbacks of hammering and lifting scriptures during the Shenzong period. He submitted three letters to the court, and the prime ministers at the time agreed with his views. Wait for the system (official title)
朱序之尤詳。教門草菴錄十卷行世。乾道丁亥四月十七示滅。年七十八。臘六十一。染疾猶講。語學徒曰。華藏世界。洞徹著明。奇妙清勝。甚快於心。汝等弘道。吾今盡矣。或請留頌曰。昔說彌陀贊即是。函集眾稱我贊。乃隨眾稱佛名數百。命諷觀經至上品生。斂坐脫。日輪正午。頂足皆暖。手軟隨舉。葬全身於城南祖塔。蓋其贊云。無邊剎海海涵空。海空全是蓮華宮。蓮宮周遍遍空海。空海獨露彌陀容。阿彌陀佛不生滅。難覓難拈水中月。絕非離句如是身。如是感通如是說。我與彌陀本不二。妄覺潛生忽成異。從今掃盡空有塵。父子天然兩相值。誓修三福勤六念。身口意業無瑕玷。我今以此念彌陀。不見彌陀終不厭。且序云。世尊言彌陀是法界身。吾祖又言實相為體。以二說為心要。則十萬億剎若臨明鏡。師嚴毅。辭辨鋒起。有嬰其鋒者。世謂登龍門。日誦妙經。世典內教過目不忘。諸文論講。言窮至理。義盡淵源。嘗有圓相。掬之如環。足底奇紋。雙魚宛爾。以外挹內。足知所蘊。嗣法月波．梓庵．有倫等三十餘人。登門入室千數。有孫薛澄。清鄉。號述庵。作忌疏云。諸法本空。即空成實。至人不死。雖死猶生。安住尊者間氣所鐘。前因不昧。探戒珠于驪頷。飛慧劍于龍門。早遊刃于儒林。無書不讀。晚乘桴
于教海。有感皆遍。得舊國於荊榛。遇故人于達路。心傳一貫。識照群迷。于道最高。裂衣冠而罔恤。為疑不決。械囹圄以須爭。望名席以奔趍。順下風而造請。見八知識無半語之相投。將一瓣香為四明。而拈出祭文云。嗚呼吾佛明心。禪必用教。教必用禪。如江如湖。流雖不同。所鐘一源。如日如月。時或云殊。所麗一天。譬以二藥。治眾生病。所期者痊。奈何末途。兩宗被魔。學者泥偏。私立位號。互為矛盾。其門必專。教而視禪。了不相安。如針著氈。禪而視教。欲割不能。如癭付咽。不求其端。教曰我是。孰明漸圓。性怪欲聞。禪曰我是。妄稱別傳。兩宗既孤。又于其宗。派別星懸。或本四明。或夸霅溪。或承白蓮。天臺微旨。浮談浪語。如漂流船。或參溈仰。或歸雲門。或嗣曹川。如來心印。上推下墮。如顛倒猿。持此勝心。敵人勝心。以燕伐燕。佛法至此。眾生何依。誠可慨然。堂堂我翁。能于兩宗。洞達妙玄(云云)。
中興第二世十傳
從諫
字正夫。處之松陽毛氏。幼見佛經輒能讀。其父曰。再來人也。可以塵緣累乎。舍事凈因惟璨。十九試經進具。誦經恥不知義。依上竺辨才。夙夜聽習。勤忘寢味。三年以拔萃稱。才囑其依南屏于金山如教。餘十載。因請益次。問辨如流。屏
【現代漢語翻譯】 現代漢語譯本： 在教法的海洋中，他的感應無處不在。在荒蕪的荊棘中找到了失落的國度，在通達的道路上遇到了故人。心法傳承一脈相承，智慧之光照亮了眾生的迷惑。在修行道路上達到了最高的境界，即使捨棄世俗的榮華富貴也毫不吝惜。爲了解決疑惑，不惜身陷囹圄也要爭辯。仰慕名聲地位而奔走追逐，順著風向前往請教。見到八知識卻找不到半句可以投機的話語，於是將一瓣心香獻給四明（地名，也指代僧人志磐），並拈出祭文說：『嗚呼，我佛明心見性，禪定必定要依靠教理，教理也必定要依靠禪定，如同長江和湖泊，水流雖然不同，但都匯聚于同一個源頭。如同太陽和月亮，時間或有不同，但都懸掛在同一片天空。譬如兩種藥物，治療眾生的疾病，所期望的是痊癒。奈何到了末法時代，禪宗和教宗都被邪魔所擾亂，學者們固執于偏見，私自設立位號，互相矛盾。他們認為門戶必須專一，學教的人看待禪宗，覺得格格不入，如同針紮在氈子上。學禪的人看待教宗，想要割捨卻不能，如同脖子上長了腫瘤。不去尋求根本原因，學教的人說『我是』，誰能明白逐漸圓滿的道理？本性怪異而想要聽聞。學禪的人說『我是』，妄稱有特別的傳承。禪宗和教宗既然已經孤立，又在各自的宗派中，分支如同星辰般繁多。有的以四明（志磐）為根本，有的誇耀霅溪（地名，指代僧人），有的繼承白蓮教。天臺宗微妙的宗旨，變成了浮誇的言論，如同漂流的船隻。有的參學溈仰宗，有的歸依雲門宗，有的繼承曹洞宗。如來的心印，向上推卻向下墮落，如同顛倒的猿猴。持有這種勝過他人的心，以燕國攻打燕國。佛法到了這種地步，眾生依靠什麼呢？實在令人感慨啊！堂堂我的老師，能夠在禪宗和教宗之間，洞達其中的奧妙玄機（等等）。』
中興第二世第十代傳人
從諫（法號）
字正夫，是處州松陽毛氏的後代。小時候見到佛經就能讀誦。他的父親說：『這是再來人啊，怎麼能被塵世的緣分所牽累呢？』於是讓他捨棄俗事，專心修習凈土法門。只有惟璨（法號）十九歲時參加考試，具備了出家人的資格。誦讀佛經卻以不理解經義為恥，於是依止上竺寺的辨才法師，日夜聽講學習，勤奮到忘記了睡眠和飲食。三年後以才華出衆而聞名。辨才法師囑咐他依止南屏謙法師于金山寺，他按照教導做了。十多年後，在請教問題時，他的辯才如流水般滔滔不絕。南屏謙法師
【English Translation】 English version: In the ocean of teachings, his influence is pervasive. He recovered the lost kingdom from the thorny wilderness and encountered old friends on the open road. The transmission of the mind is consistent, and the light of wisdom illuminates the delusions of all beings. He reached the highest state on the path of practice, not even regretting abandoning worldly glory. To resolve doubts, he was willing to be imprisoned to argue. He admired fame and status and ran after them, following the wind to seek advice. Seeing the eight knowledgable teachers, he could not find a single word to agree with, so he offered a petal of incense to Siming (place name, also referring to the monk Zhi-pan), and presented a memorial saying: 'Alas, the Buddha illuminates the mind and sees the nature, meditation must rely on doctrine, and doctrine must rely on meditation, like the Yangtze River and lakes, although the currents are different, they all converge in the same source. Like the sun and the moon, the times may be different, but they all hang in the same sky. For example, two kinds of medicine, treating the diseases of all beings, what is expected is recovery. But in the Dharma-ending Age, both the Chan and Teachings schools are disturbed by demons, and scholars are stubborn in their prejudices, privately establishing positions and contradicting each other. They believe that the sect must be specialized, and those who study the Teachings school look at the Chan school and feel incompatible, like a needle stuck in felt. Those who study Chan look at the Teachings school and want to cut it off but cannot, like a tumor attached to the throat. Without seeking the root cause, those who study the Teachings say 'I am', who can understand the gradual perfection? The nature is strange and wants to hear. Those who study Chan say 'I am', falsely claiming to have a special transmission. Since the Chan and Teachings schools are isolated, and within their respective sects, the branches are as numerous as stars. Some are based on Siming (Zhi-pan), some boast of Zhaxi (place name, referring to a monk), and some inherit the White Lotus sect. The subtle tenets of the Tiantai sect have become exaggerated rhetoric, like drifting boats. Some study the Weiyang sect, some return to the Yunmen sect, and some inherit the Caodong sect. The Buddha's mind-seal, pushing upwards but falling downwards, is like an upside-down ape. Holding this mind that surpasses others, using Yan to attack Yan. When the Buddhadharma reaches this point, what do sentient beings rely on? It is truly lamentable! My dignified teacher, able to penetrate the profound mysteries between the Chan and Teachings schools (etc.).'
The tenth generation successor of the second generation of Zhongxing
Congjian (Dharma name)
His given name was Zhengfu, and he was a descendant of the Mao family of Songyang, Chuzhou. When he was young, he could read Buddhist scriptures whenever he saw them. His father said, 'This is a reborn person, how can he be burdened by worldly affairs?' So he let him abandon worldly affairs and concentrate on cultivating the Pure Land Dharma. Only when Wei-can (Dharma name) was nineteen years old did he take the exam and qualify as a monk. He was ashamed of not understanding the meaning of the scriptures when reciting them, so he relied on the Dharma Master Biancai of Shangzhu Temple, listening and learning day and night, diligently forgetting sleep and food. Three years later, he became famous for his outstanding talent. Dharma Master Biancai instructed him to rely on Dharma Master Nanping Qian at Jinshan Temple, and he did as he was taught. More than ten years later, when asking questions, his eloquence was as fluent as flowing water. Dharma Master Nanping Qian
曰。吾道之行。在此子也。熙寧講于明慶。徒眾日繁。堂宇隘窄。邦君韙之。移董凈住。元豐中處人建壽聖迓之。郡亦以厚禮邀致越三年。辨才退居龍井。鄧內翰(潤甫)慨南屏祖剎不振。堅命辨才。才曰。吾老矣。非從諫首眾不可。鄧以專郵屈致。嗣歲才舉。自代傳教。二載復移凈住。元祐初。上竺虛席。蒲左丞(宗孟)睹當路競挽。其私未決。辨才囑云。靈感聖蹟。遐邇依歸。茍不得人。實難光顯。從諫道行內明。儒釋通曉。四方推服。本眾悅隨。若非此僧。它人難住。蒲允之。師于止觀契悟深幽。喜接禪衲。大通(小本)嘗貽書惟黑白。圓相師答偈曰。黑相白相。擔枷過狀。了不了兮。無風起浪。若問究竟事如何。洞庭山在大湖上。義天僧統求法。府主以師應命。統慕法有後。留朝以其國母憂憶促之。師諭之云。高僧道紀。負經遊學。以母不可舍。遂荷與俱。然經母皆不可背。以肩橫荷。號橫擔紀。今僧統賢于紀遠甚。豈為經背母。使憂憶乎。統始有歸志。求爐拂傳衣。師示以詩(護法外傳)。統仍往臺。誓于智者塔曰。已傳授杭州慈辨法師教觀。欲還本國流通。乞賜冥加。令得傳佈。且邈師真歸。建祠宇。尊為初祖。東坡在惠。嘗書此事。示慧誠曰。天竺慈辨。學行甚高。綜練世事。高麗非時遣僧來。予方請
其事于朝。使辨館之。日與講法。詞辨鋒起。夷僧莫測。又具得其情以告。蓋才有過人者。住上竺二十四年。以老退還壽聖。兩淅門學以天真父子情分憶之。相率詣師。師目其室遽曰。久不與諸子說法。勞遠至耶。乃沐浴新衣。升座舉唱。言詞激烈。無不感涕書偈云。生滅出沒本來無實。七十五年空華換骨。撒手崑崙頂上行。從來不動毗盧窟。絕筆而終。大觀己丑十二月二十七也。明年正月。葬全身於受業。傳道三紀。登門萬數。慧覺璧以嗣子。鎮上竺撰行狀。
覃異
字隱之。越之餘姚杜氏。師龍泉清序。皇祐普度具戒。習教於四明赟。遍歷諸方。天竺明智．雷峰廣慈。皆登門入室。孜孜扣擊。餘二十年。學成還里。眾強住持。確然不就。卒以耆舊。督迫講演。受經行輩悅服。掩關謝事。專勤凈業。誦法華五千部。普賢．彌陀各萬卷。佛號無算。崇寧元七月示疾。十九日告其徒曰。吾生凈土時已到矣。當乘金剛臺。隨佛西邁。愿克力進修。可得相見。澡身。結印坐逝。二十五日火化西郭。而灰骨間舌根數珠儼然。此誦持之效也。其徒葬于寺之西峰。壽七十六。臘五十二。大智律師以其弟覃悅僧首。嘗預室灑為銘其塔。
溫其
金華人。依浮石。矩學有聲。治平還鄉。營城西北。景雲頗流通
【現代漢語翻譯】 現代漢語譯本： 他（指僧人）的事蹟傳到了朝廷。朝廷派人到館舍去辨別真偽，每天與他講論佛法。他言辭犀利，辯論鋒芒畢露，使外國僧人都無法測度。他又詳盡地瞭解了情況並上報朝廷，可見他的才華超過常人。他在上竺寺住了二十四年，因為年老而退隱回到壽聖寺。兩浙一帶的門生們因為像天真父子般的情誼思念他，一起去拜訪他。他看著他們的房間，突然說：『很久沒有和你們說法了，你們不遠萬里而來啊。』於是沐浴更衣，登上法座開始說法，言辭激烈，無不讓人感動落淚。他寫下偈語說：『生滅出沒本來沒有實體，七十五年空幻的身體換了又換。撒手在崑崙頂上行走，從來沒有離開過毗盧佛的洞窟。』寫完就去世了。時間是大觀己丑年十二月二十七日。第二年正月，將他的全身葬在受業的地方。他傳道三十年，登門求教的有一萬多人。慧覺璧繼承了他的衣缽，鎮守上竺寺，並撰寫了他的行狀。 覃異（字隱之），越州餘姚人，俗姓杜。他師從龍泉寺的清序。皇祐年間接受普度，具足戒。在四明向赟學習教義，遊歷各地。天竺寺的明智、雷峰寺的廣慈，他都登門拜訪，虛心求教。二十多年後，學成回到家鄉。眾人強烈要求他主持寺廟，但他堅決不答應。最終因為年老德高，被督促講經說法，聽經的僧人都心悅誠服。他閉門謝客，專心修習凈土法門，誦讀《法華經》五千部，《普賢行愿品》、《彌陀經》各一萬卷，唸誦佛號無數。崇寧元年七月生病，十九日告訴他的弟子們說：『我往生凈土的時間到了。我將乘坐金剛臺，跟隨佛陀往西方去。希望你們努力精進修行，可以與我相見。』洗浴身體，結跏趺坐而逝。二十五日在西郭火化，灰燼中舌根和數珠依然完好。這是誦經持咒的效驗啊。他的弟子們將他葬在寺廟的西峰。享年七十六歲，僧臘五十二年。大智律師因為他的弟弟覃悅是僧首，曾經預先灑掃他的房間，為他銘刻塔碑。 溫其，金華人。依附浮石寺，矩學的名聲很好。治平年間回到家鄉，在城西北經營，景雲寺頗為興盛流通。
【English Translation】 English version: His deeds reached the court. The court sent officials to investigate at the guesthouse, discussing the Dharma with him daily. His words were sharp, and his arguments were so incisive that the foreign monks could not fathom them. He also thoroughly understood the situation and reported it to the court, demonstrating his exceptional talent. He resided at Shangzhu Temple for twenty-four years, then retired to Shousheng Temple due to old age. His disciples from Liangzhe, remembering him with the affection of a father and son, visited him together. He looked at their quarters and suddenly said, 'It has been a long time since I lectured to you. Have you come from afar?' Then he bathed, changed into new clothes, ascended the Dharma seat, and began to preach with fervent words, moving everyone to tears. He wrote a verse saying: 'Birth and death, arising and ceasing, are inherently without substance. For seventy-five years, the illusory body has been changing. Letting go, I walk on the summit of Kunlun, never leaving the cave of Vairocana (the universal Buddha).' He passed away after finishing the verse. It was the twenty-seventh day of the twelfth month of the Jichou year of the Daguan era. In the first month of the following year, his whole body was buried at the place where he received his ordination. He transmitted the Dharma for three decades, and more than ten thousand people came to seek his teachings. Huijue Bi (name of a person) succeeded him as abbot, guarding Shangzhu Temple and composing his biography. Tan Yi (字隱之, zi Yin Zhi - courtesy name), a native of Yuyao, Yuezhou, with the surname Du. He studied under Qingxu of Longquan Temple. During the Huangyou era, he received universal ordination and the complete precepts. He studied the teachings with Yun (name of a person) in Siming and traveled to various places. He visited Mingzhi (name of a person) of Tianzhu Temple and Guangci (name of a person) of Leifeng Temple, entering their rooms and earnestly seeking instruction. After more than twenty years, he returned to his hometown after completing his studies. The people strongly urged him to preside over a temple, but he firmly declined. Eventually, due to his age and virtue, he was urged to lecture on the scriptures, which the monks who listened to him accepted with joy and admiration. He closed his doors to visitors and devoted himself to cultivating the Pure Land practice, reciting the 'Lotus Sutra' five thousand times, the 'Universal Worthy Bodhisattva's Vows Sutra' and the 'Amitabha Sutra' ten thousand times each, and chanting the Buddha's name countless times. In the seventh month of the first year of the Chongning era, he fell ill. On the nineteenth day, he told his disciples, 'The time for me to be reborn in the Pure Land has arrived. I will ride the Vajra platform and follow the Buddha to the West. I hope you will diligently cultivate and advance so that we may meet again.' He bathed, sat in the lotus position, and passed away. On the twenty-fifth day, he was cremated in the western suburbs, and his tongue root and rosary remained intact among the ashes. This is the effect of reciting the scriptures and mantras. His disciples buried him on the western peak of the temple. He lived to be seventy-six years old, with fifty-two years as a monk. The Vinaya Master Dazhi, because his younger brother Tan Yue was the head monk, had previously swept his room and inscribed his pagoda. Wen Qi, a native of Jinhua. He relied on Fushe Temple, and his scholarship was well-regarded. During the Zhiping era, he returned to his hometown and managed Jingyun Temple in the northwest of the city, which became quite prosperous and widely circulated.
地。夏大旱。日演光明。扣諸大權。精意感通。甘澤充洽。太守職方盧革奏是寺永為天臺教院。敕補住持。雕造九祖像。金碧嚴麗。甲于東南。名士林塈偈贊諸祖。于師有分衢梁祖粲。寶婺精藍句。弟子七十二人。普月大師善嵩住慈覺。行道日久。化成一境。居式住景德。有虎子稱繼。以佛智．慈雲．法照．凈通師資相映。各振一方。所謂城北妙智．山南智顯是也。東陽臺學亞於丹丘鄞水。得非寸𦦨起于師歟。
若水
衢人。學教有聲。眾已畏服。更欲廣求。乃易名若水。外現末學不致教者之不屑也。住天柱崇福。講演外課。密語有功。祖忌將臨。戒庖人備鮮筍奉供。庖人以非時難之。于昏時噀盂水后圃。夜聞爆聲。遲明竹萠布地。求者皆滿意。居民有疾。咒水飲之立愈。眾為樹碣。因回祿不存。惟咒筍園。與俞丞相化龍池。尚勝眾口。雖佛法之力。亦達境唯心所致。
希最
施姓。霅人。感異夢而生。相者曰。骨相異常。勿染家俗。舍于廣化僧寶新。四歲以天禧覃恩進具。十五傳教觀于廣慈。廣慈曰。吾宗得人。益不墮矣。擢居上首。同門畏愛。號曰義虎。治平中講于青龍隆平塔院。出處語默。與法相應。名實既符。道俗咸向。杵鎮宰意。飄然拂衣。鎮宰替去。雖以請還。不復住持。講于
【現代漢語翻譯】 現代漢語譯本： 地。夏日大旱。太陽放射出強烈的光芒。虔誠祈禱，精誠之心感動上天。甘甜的雨水充足降下。太守職方盧革上奏，請求將這座寺廟永遠作為天臺宗的教院。朝廷下令補充住持。雕刻了九祖的畫像，金碧輝煌，莊嚴肅穆，是東南地區最好的。名士林塈作偈讚美各位祖師。在師父的門下，有分衢梁祖粲。寶婺精藍一句。弟子有七十二人。普月大師善嵩住在慈覺寺。長期修行，教化一方。居式住在景德寺，有虎子稱繼。佛智、慈雲、法照、凈通各位師父互相輝映，各自弘揚佛法。所謂城北的妙智，山南的智顯就是他們。東陽臺的學風可以和丹丘鄞水相媲美，難道不是因為師父的緣故嗎？
若水（人名） 衢州人。學習佛法很有名聲，眾人都很敬畏佩服。更加想要廣泛地學習佛法，於是改名為若水，表面上表現出自己是末學，以此避免那些不屑於教導他人的人。住在天柱崇福寺，講授外課，秘密地祈禱很有功效。祖忌將要來臨，告誡廚師準備新鮮的竹筍來供奉。廚師認為不是時候，難以辦到。於是在黃昏時將盂中的水灑向後園。夜裡聽到爆裂的聲音。第二天早晨，竹筍佈滿了地面。求取竹筍的人都感到滿意。居民有疾病，用咒語加持過的水給他們喝，立刻痊癒。眾人為他樹立石碑。因為火災，石碑已經不存在了。只有咒筍園，和俞丞相化龍池，還勝過眾人的口頭稱讚。雖然是佛法的力量，也是達到了一種境界，一切唯心所致。
希最（人名） 姓施，湖州人。因為做了奇異的夢而出生。看相的人說，骨骼相貌異常，不要沾染世俗的習慣。於是將他捨棄在廣化寺僧寶新處。四歲時因為天禧年的恩典而出家。十五歲時在廣慈寺傳授佛法。廣慈寺的僧人說，我們宗門得到人了，不會衰落了。提拔他為上首。同門的人既敬畏又喜愛他，稱他為義虎。治平年間在青龍隆平塔院講經。他的言行舉止，都與佛法相應。名副其實，道俗之人都向他學習。杵鎮宰想要挽留他，他飄然離去。鎮宰被調走後，即使請他回來，他也不再擔任住持。在...
【English Translation】 English version: Di. During the great summer drought, the sun emitted intense light. Earnest prayers and sincere hearts moved the heavens. Sweet rain fell abundantly. The prefectural officer Lu Ge memorialized, requesting that this temple be permanently designated as a Tiantai school. The court ordered the appointment of an abbot. Statues of the nine patriarchs were sculpted, resplendent in gold and jade, the finest in the southeast. The renowned scholar Lin Ji composed verses praising the patriarchs. Among the master's disciples were Fen Qu Liang Zucan. The phrase 'Bao Wu Jing Lan'. There were seventy-two disciples. Great Master Puyue Shansong resided at Cijue Temple. Practicing diligently for a long time, he transformed the region. Ju Shi resided at Jingde Temple, succeeded by Huzi Chengji. The masters Fozhi, Ciyun, Fazhao, and Jingtong shone brightly, each propagating the Dharma in their respective areas. These were the so-called Miaozhi in the north of the city and Zhixian in the south of the mountain. The learning atmosphere of Dongyangtai rivaled that of Danqiu Yinshui. Could it be that this was due to the master's influence?
Ruoshui (person's name) A native of Quzhou. He was renowned for his study of Buddhism, and everyone respected and admired him. Desiring to broaden his knowledge of Buddhism, he changed his name to Ruoshui, outwardly presenting himself as a junior scholar to avoid those who disdained teaching others. He resided at Tianzhu Chongfu Temple, lecturing on external subjects, and his secret prayers were effective. As the anniversary of the patriarch's death approached, he instructed the cook to prepare fresh bamboo shoots for offering. The cook argued that it was out of season and difficult to obtain. At dusk, he sprinkled water from a bowl onto the back garden. That night, they heard cracking sounds. The next morning, bamboo shoots covered the ground. Those who sought bamboo shoots were satisfied. Residents who were ill drank water blessed with his mantras and were immediately cured. The people erected a stele for him. Due to a fire, the stele no longer exists. Only the 'cursed bamboo shoot garden' and Prime Minister Yu's 'Dragon Transformation Pond' surpass the praise of the people. Although it was the power of the Buddha's Dharma, it was also the attainment of a state where everything is created by the mind.
Xizui (person's name) His surname was Shi, and he was from Huzhou. He was born after a strange dream. A fortune-teller said that his bones and appearance were extraordinary and that he should not be tainted by worldly customs. Therefore, he was given to Seng Bao Xin at Guanghua Temple. At the age of four, he was ordained due to the grace of the Tianxi year. At the age of fifteen, he taught the Dharma at Guangci Temple. The monks of Guangci Temple said, 'Our sect has found a person, and it will not decline.' He was promoted to the position of chief. The people of the same sect both respected and loved him, calling him 'Righteous Tiger'. During the Zhiping era, he lectured at the Qinglong Longping Pagoda Temple. His words and actions were in accordance with the Dharma. His name matched his reality, and both Daoists and laypeople turned to him for learning. Prefect Chu of Zhen wanted to retain him, but he left gracefully. After Prefect Chu was transferred, even though he was invited back, he no longer served as abbot. He lectured at...
勝果。僧子云室。有妖祟咒土擲之。須臾得片紙書云。今被法來。遣難捨。若法力沒。余當復來。數日後。擊物飏火。變怪大作。師至其室。訶曰。汝果何物。得非未離幽壤之苦。將丐慧力以求生者耶。何為擾人不已。汝不聞惱法師者頭破作七分乎。為說輪迴因緣。眾僧聲咒。破其罪障。空中轟然。得朱書字。稱漢朝烈士沈光大。略悔過謝罪。有曰。從來受迷。至今方斷。蒙師為我發露惱僧之罪。已得釋然。中夜當生他化天。是後影響果絕。元祐庚午季秋六日說法。書偈坐脫。孟冬阇維。得舍利數十。瑩采陸離。臘七十三。壽七十六。骨散龍江。呂益柔碑論曰。余嘗讀高僧傳至於法蘭精勤經典。山中神祇皆來受法。人謂德被精靈。竊疑其誕。及睹此。則知佛慧神通。足以斥陰妖之靈響。拔重泉之沈魄。明暗兩途各獲安利。夫怪者聖人所不語。將為後世好誕者戒也。然孔子嘗謂敬鬼神而遠之。又曰。幽則有鬼神。是豈以鬼神為無哉。今沈光變現。顯顯如此。則凡包禍心以欺諸幽者。得不聞而懼乎。此所以雖怪而必書也。鎧庵曰。予慶元間游是寺。拜觀法師行業。及視碑陰有沈光書跡。字闊徑寸。若醉華狀。豈虛誕乎。續讀云間志及吾鄉楊提刑(潛)宰縣日所編曰。勝果寺有最法師碑。呂益柔撰事涉怪誕。於是不載。得非
楊公執于外典一途之見。而忽釋氏業通三世之說乎。今全錄沈光文於後。庶幾主張儒道君。予欲廣神滅論者知所戒焉。(今文不錄)。
繼忠
字法臣。永嘉丘氏。父母禱天臺章安佛祠。同夢僧授以子云。螺溪尊者寄汝養之。方娠。母厭葷血。幼見佛具。必愛玩。八歲入開元普度。稍長習經律。勞苦得疾。修觀音懺。見大士放光．舒臂授水灌頂。而疾頓愈。依廣智于延慶。研問精詣。廣智器之。間代講席。雪竇明覺顯。見而歎賞。禮觀音于天竺。豁然心開。所學洞徹。南屏臻重之。就天竺請演法華。永嘉士庶請住開元東閣。遷妙果慧安。退隱江心。以研禪觀。又住西湖法明。學者奔湊。有欲新其居者。師曰。施者方受福。吾忍侈其居以毀之。天臺自陳隋。世以爐拂相傳者。十四世有契。能師請師繼紹。師辭以得法廣智。能緘爐拂而歸。趙清獻慕其名。接禮甚厚。以詩讚美師儀相偉岸。語音如鐘。稠人中穎然特異。見者畏喜。升座講演。不事文飾。貫穿經論。辨才無礙。每正月上八授菩薩戒。常數萬人。率眾放生。不可勝數。其徒繼之代弗乏絕。行法華．光明．彌陀．觀音三昧無虛日。誦咒救苦祈求。神驗無方。或入廛坐者起。行者避以手加額。元豐五年十月八夜。沭浴更衣。說法別眾。結印坐脫。紅光徹
【現代漢語翻譯】 現代漢語譯本：楊公拘泥於外道典籍的片面見解，卻忽視了佛教關於通曉過去、現在、未來三世的說法嗎？現在完整地抄錄沈光文的記載於后，希望那些主張儒家道義的君子，以及想要宣揚神滅論的人能夠引以為戒。（今文不收錄）。
繼忠（Ji Zhong）
字法臣（Fa Chen），是永嘉（Yongjia）丘氏（Qiu Shi）人。他的父母在天臺山（Tiantai Mountain）章安佛寺（Zhang'an Buddhist Temple）祈禱，共同夢見僧人授予他們子云（Ziyun）。螺溪尊者（Luoxi Venerable）寄養了他。他的母親懷孕時，厭惡葷腥。他小時候見到佛具，必定喜愛把玩。八歲時進入開元寺（Kaiyuan Temple）普度。稍大後學習經律，因勞累過度而生病。他修習觀音懺法，見到大士（觀音菩薩，Guanshiyin Bodhisattva）放光，伸出手臂授予他水併爲他灌頂，他的疾病立刻痊癒。他依止廣智（Guangzhi）在延慶寺（Yanqing Temple），深入研究並請教，廣智（Guangzhi）很器重他。他偶爾代替廣智（Guangzhi）講經，雪竇明覺禪師（Xuedou Mingjue Chan Master）見到后讚歎賞識。他在天竺寺（Tianzhutemple）禮拜觀音菩薩，豁然開悟，所學通透。南屏臻（Nanping Zhen）對他非常器重。他應邀在天竺寺（Tianzhutemple）宣講《法華經》（Lotus Sutra）。永嘉（Yongjia）的士紳百姓請他住在開元寺（Kaiyuan Temple）東閣。後來他遷居妙果寺（Miaoguo Temple）和慧安寺（Huian Temple），退隱到江心（Jiangxin）研習禪觀。他又住在西湖（West Lake）法明寺（Faming Temple），學者們紛紛前來求學。有人想要翻新他的住所，他說：『佈施的人正在接受福報，我怎能忍心奢侈地翻新住所來毀壞他們的福報呢？』天臺宗（Tiantai School）自陳隋（Chen and Sui Dynasties）以來，世世代代以爐拂（incense burner and whisk）相傳，到第十四世時有了契能禪師（Qinen Chan Master），契能禪師（Qinen Chan Master）請他繼承道統。他以已經從廣智（Guangzhi）那裡得法為由推辭，契能禪師（Qinen Chan Master）於是封存爐拂而歸隱。趙清獻（Zhao Qingxian）仰慕他的名聲，以非常隆重的禮節接待他，並作詩讚美他儀表偉岸，聲音如鐘，在眾人中顯得格外突出，見到他的人既敬畏又歡喜。他升座講經，不事雕琢，貫穿經論，辯才無礙。每年正月上八日傳授菩薩戒，常常有數萬人參加。他帶領大眾放生，數量多得數不清。他的弟子們繼承他的事業，世代不絕。他每天修持《法華經》（Lotus Sutra）、《光明經》（Golden Light Sutra）、《彌陀經》（Amitabha Sutra）、《觀音三昧》（Guanyin Samadhi），誦咒救苦祈求，靈驗無比。有人進入街市，坐著的人會起身，行走的人會避讓並用手加額致敬。元豐（Yuanfeng）五年十月八日夜，他沐浴更衣，說法告別大眾，結印坐化，紅光照徹。
【English Translation】 English version: Master Yang is fixated on the one-sided views of externalist doctrines, yet he overlooks the Buddhist teachings on comprehending the three periods of time: past, present, and future? Now, I fully transcribe Shen Guangwen's records below, hoping that those gentlemen who advocate Confucian morality, as well as those who wish to promote the theory of the annihilation of the soul, will take this as a warning. (The current text is not included).
Ji Zhong
His courtesy name was Fa Chen. He was from the Qiu family of Yongjia. His parents prayed at the Zhang'an Buddhist Temple on Mount Tiantai, and together they dreamed of a monk bestowing Ziyun upon them. Venerable Luoxi entrusted him to be raised. When his mother was pregnant, she detested meat and blood. As a child, whenever he saw Buddhist implements, he would always love to play with them. At the age of eight, he entered Kaiyuan Temple for universal salvation. As he grew older, he studied the sutras and vinaya, and became ill due to overwork. He practiced the Guanyin repentance ritual and saw the Great Being (Guanshiyin Bodhisattva) emit light, extend an arm to bestow water, and perform a head-pouring initiation for him, and his illness immediately healed. He relied on Guangzhi at Yanqing Temple, deeply researching and inquiring, and Guangzhi valued him greatly. He occasionally substituted for Guangzhi in lecturing, and Chan Master Xuedou Mingjue saw him and praised him with admiration. He paid homage to Guanyin Bodhisattva at Tianzhu Temple, and suddenly awakened, thoroughly understanding what he had learned. Nanping Zhen greatly valued him. He was invited to expound the Lotus Sutra at Tianzhu Temple. The gentry and common people of Yongjia invited him to reside in the East Pavilion of Kaiyuan Temple. Later, he moved to Miaoguo Temple and Huian Temple, and retired to Jiangxin to study Chan meditation. He also resided at Faming Temple in West Lake, and scholars flocked to him for learning. Someone wanted to renovate his residence, and he said, 'Those who give are currently receiving blessings, how can I bear to extravagantly renovate my residence to destroy their blessings?' Since the Chen and Sui Dynasties, the Tiantai School has passed down the incense burner and whisk through generations. In the fourteenth generation, there was Chan Master Qinen, who invited him to inherit the lineage. He declined on the grounds that he had already received the Dharma from Guangzhi, so Chan Master Qinen sealed the incense burner and whisk and retired. Zhao Qingxian admired his reputation and received him with very grand etiquette, and wrote a poem praising his dignified appearance, his voice like a bell, standing out exceptionally among the crowd, those who saw him were both in awe and delighted. When he ascended the seat to lecture, he did not embellish, but thoroughly understood the sutras and treatises, and his eloquence was unimpeded. Every year on the eighth day of the first month, he transmitted the Bodhisattva precepts, and often tens of thousands of people participated. He led the masses in releasing living beings, the number of which was countless. His disciples continued his work, generation after generation without interruption. He practiced the Lotus Sutra, the Golden Light Sutra, the Amitabha Sutra, and the Guanyin Samadhi every day, reciting mantras to relieve suffering and praying for blessings, which were incredibly effective. When someone entered the market, those who were sitting would stand up, and those who were walking would step aside and respectfully place their hands on their foreheads. On the eighth night of the tenth month of the fifth year of Yuanfeng, he bathed and changed his clothes, gave a Dharma talk to bid farewell to the assembly, formed a mudra, and passed away in meditation, with red light illuminating everything.
空。凈社全教導師夢金甲人告曰。今夜得道人入滅。竦然驚起。俄聞師逝。慶恩希妙夢神人告生兜率。師久施食。滅后其徒繼施如初。鳥雀悲鳴。三日不下。十二月十四葬西峰瑞鹿山。壽七十一。臘六十四。著扶宗五十卷。度弟子數百人。傳其法者百餘。永嘉俗尚佛事。多為千佛羅漢供會。整肅嚴辦。若官府然。皆曰。此忠法師所化也。集十諫書等。及指迷決膜十門析難等。有功教門。但二師口義實傷冗謬。十義書亦欠刪定。學者患之。葉水心題西湖法明寺疏云。寺昔講師繼忠居之。忠有行業。願力強。果矢言以致道。故雖焚蕩草莽。百年間冠蓋常走一郡。至子真建兩序。師昶崇殿堂。院落始成。昶猶精苦。衣屨穿損。食不累合。諸生云赴。應答泉涌。東掖天竺之盛。不能過也。初天臺立止觀二義。承而為說者。益以蔓衍。而忠昶各有論述。故妙真普濟欲集諸家學為教。藏院中率士女修唸佛三昧。以旌昶之續。而嗣忠之業。于無窮志甚遠也。夫浮屠以身為旅泊。而嚴其宮室不已。以言為贅疣。而傳於文字愈多。固余所不解。嘗以問昶。昶亦不能知也。
惟湛
字子照。義烏人。其未生也。父與母陳。遇異僧謂曰。汝當生子六人。其第五者切勿留之。宜令出家。必弘大教。祥符中。師始生齠齔。便求出俗。
【現代漢語翻譯】 現代漢語譯本：空。凈社（jing she，佛教組織）全教導師夢見金甲神人告知：『今夜得道之人將入滅。』（導師）驚恐醒來，不久便聽聞（繼忠）法師逝世的訊息。慶恩（qing en，人名）在希妙（xi miao，人名）的夢中，神人告知（繼忠法師）往生兜率天（doushuai tian，佛教中的欲界天之一）。法師長久以來佈施食物，圓寂后他的弟子們繼續像最初一樣佈施。鳥雀悲鳴，三天不肯離去。十二月十四日，（人們將法師）安葬在西峰瑞鹿山。享年七十一歲，僧臘六十四年。著有《扶宗》（fu zong，佛教著作名）五十卷，度化弟子數百人，傳承其佛法者百餘人。永嘉（yong jia，地名，今浙江溫州）的風俗崇尚佛事，大多舉辦千佛羅漢供養法會，整肅莊嚴，如同官府一般。人們都說：『這是忠法師教化的結果啊。』（法師）著有《十諫書》（shi jian shu，佛教著作名）等，以及《指迷決膜十門析難》（zhi mi jue mo shi men xi nan，佛教著作名）等，對佛教教義的貢獻很大。但兩位法師（指繼忠和師昶）的口頭禪義實在冗長謬誤，《十義書》（shi yi shu，佛教著作名）也欠缺刪定，學者們對此感到困擾。葉水心（ye shui xin，人名）題寫西湖法明寺（xi hu fa ming si，寺廟名）疏文說，寺廟以前的講師繼忠居住於此。繼忠有修行，願力強大，果然實現了他的誓言以證得佛道。因此，即使寺廟被焚燬，雜草叢生，百年來達官貴人常常走遍整個郡。到子真（zi zhen，人名）建造兩廂，師昶（shi chang，人名）修繕殿堂，寺院才開始形成。師昶仍然精進刻苦，衣鞋破損，飲食簡單。學子們雲集而來，應答如泉涌。即使是東掖天竺（dong ye tian zhu，寺廟名）的盛況，也不能超過這裡。當初天臺宗（tian tai zong，佛教宗派名）立止觀（zhi guan，佛教修行方法）二義，繼承並解說的人，越來越繁雜。而繼忠和師昶各有論述。所以妙真普濟（miao zhen pu ji，人名）想要集合各家學說作為教義，在藏經院中帶領士女修習唸佛三昧（nian fo san mei，佛教修行方法），以此來表彰師昶的繼承，以及繼承繼忠的事業，他的志向非常遠大啊。那些僧人以身體為旅途中的寄宿之所，卻不斷地修繕他們的宮室；以言語為多餘的贅疣，卻用文字來傳播得越來越多。這本來就是我不理解的。曾經問過師昶，師昶也不能理解啊。 惟湛（wei zhan，人名） 字子照（zi zhao，字），義烏（yi wu，地名）人。在他未出生的時候，他的父親和母親陳氏（chen shi，姓氏）遇到一位奇異的僧人，僧人說：『你們應當生六個兒子，其中第五個千萬不要留在家中，應該讓他出家，必定能弘揚偉大的佛教。』祥符（xiang fu，年號）年間，法師剛出生，年幼時，便要求出家。
【English Translation】 English version: Empty. The teaching instructor of Jing She (Jing She, a Buddhist organization) dreamt of a golden-armored deity who told him: 'Tonight, a person who has attained enlightenment will enter Nirvana.' (The instructor) woke up in alarm, and soon heard the news of the passing of Dharma Master Jizhong (Ji Zhong, a person's name). Qing En (Qing En, a person's name) dreamt of a deity who told him that (Dharma Master Jizhong) was reborn in Tushita Heaven (Doushuai Tian, one of the heavens in the Desire Realm in Buddhism). The Dharma Master had been giving food alms for a long time, and after his passing, his disciples continued to give alms as before. Birds chirped sadly and refused to leave for three days. On the fourteenth day of the twelfth month, (people) buried (the Dharma Master) on Ruilu Mountain in West Peak. He lived to be seventy-one years old, with sixty-four years as a monk. He wrote fifty volumes of 'Fuzong' (Fuzong, name of a Buddhist text), and converted hundreds of disciples, with over a hundred people inheriting his Dharma. The customs of Yongjia (Yongjia, place name, now Wenzhou, Zhejiang) advocate Buddhist affairs, and most of them hold thousand-Buddha Arhat offering ceremonies, which are solemn and strict, like government offices. People all say: 'This is the result of Dharma Master Zhong's teachings.' (The Dharma Master) wrote 'Ten Admonitions' (Shi Jian Shu, name of a Buddhist text), and 'Resolving Difficulties in the Ten Gates of Dispelling Delusion' (Zhi Mi Jue Mo Shi Men Xi Nan, name of a Buddhist text), which made great contributions to Buddhist doctrines. However, the oral teachings of the two Dharma Masters (referring to Jizhong and Shi Chang) are indeed lengthy and erroneous, and the 'Ten Righteousnesses' (Shi Yi Shu, name of a Buddhist text) also lacks editing, which troubles scholars. Ye Shuixin (Ye Shuixin, a person's name) wrote a memorial for Faming Temple in West Lake (Xi Hu Fa Ming Si, name of a temple), saying that Jizhong, the former lecturer of the temple, lived here. Jizhong had practice and strong vows, and indeed fulfilled his vows to attain the Way. Therefore, even though the temple was burned down and overgrown with weeds, officials and nobles often traveled throughout the county for a hundred years. When Zizhen (Zizhen, a person's name) built the two wings, and Shi Chang (Shi Chang, a person's name) renovated the halls, the temple began to take shape. Shi Chang was still diligent and hardworking, with worn-out clothes and shoes, and simple food. Students gathered like clouds, and the answers flowed like a spring. Even the prosperity of Dongye Tianzhu (Dongye Tianzhu, name of a temple) could not surpass this place. Initially, the Tiantai School (Tiantai Zong, name of a Buddhist school) established the two meanings of cessation and contemplation (Zhi Guan, Buddhist practice methods), and those who inherited and explained them became increasingly complex. And Jizhong and Shi Chang each had their own discussions. Therefore, Miaozhen Puji (Miaozhen Puji, a person's name) wanted to gather the teachings of various schools as doctrine, and lead men and women in the Sutra Repository to practice the Samadhi of Buddha Recitation (Nian Fo San Mei, Buddhist practice method), in order to commend Shi Chang's inheritance, as well as inheriting Jizhong's career, his ambition is very far-reaching. Those monks take the body as a lodging place on the journey, but constantly repair their palaces; they take words as superfluous warts, but transmit them more and more in writing. This is originally what I don't understand. I once asked Shi Chang, and Shi Chang couldn't understand it either. Wei Zhan (Wei Zhan, a person's name) Styled Zizhao (Zizhao, style name), was from Yiwu (Yiwu, place name). Before he was born, his father and mother Chen (Chen Shi, surname) met a strange monk, who said: 'You should have six sons, and you must not keep the fifth one at home, you should let him become a monk, and he will surely promote the great Buddhism.' During the Xiangfu (Xiangfu, reign title) era, the Dharma Master was just born, and as a child, he asked to leave the secular world.
父母難之。遂致疾。方悟異僧之言。乃從其志。師雙林慧勤．天禧覃恩進具。學教觀于神照。復依廣智。大有所成。大師所得。我已得之。升堂請益。無思不服。乃曰。大師所授。吾不疑矣。若夫圓頓。絕待之旨。非深造自得。吾不敢自許。優而柔之。積而思之。忽于祖師言下豁然有省。與上流講論。或稽首服從。或攘臂扼斥。因嘆曰。得佛之道。謂之無諍三昧。尚非言思。寧容戲論。還棲舊陰。禪誦自適。既而曰。吾祖有訓。莫作最後斷佛種人。獨善豈孫謀耶。負錫錢唐。講于香嚴。遷東越。后居云間超果。一雨所潤。莫不沾益。講習之餘。力營福事。雕彌陀聖像。敞凈土懺室。講堂。方丈。週遭舍宇。供事一新。天臺祖道。凈土法門盛行三吳。由師始也。熙寧六年三月。舉涅槃遺教。慇勤囑累。趺坐逝去。火化得舍利數百。八日建光明會。與眾同修。遽曰。報緣齊此。與汝訣別。粲然如珠。煅擊靡壞。塔于縣西余山慧日。壽六十五。臘五十三。弟子四人。得法甚伙。入室領眾。海慧．若圓。
處謙
字終倩。永嘉潘氏。母張。感異夢。三載始生。師九歲出家。師常寧契能。章聖覃恩得度。依慈雲。慈雲曰。吾教有寄矣。依神照為第一座。然三指供養三寶。誓世世流通臺道。神照集眾。授摩訶止觀曰。
【現代漢語翻譯】 現代漢語譯本：父母不贊同他出家，因此生病。他這才醒悟到異僧所說的話，於是順從了自己的志向。他跟隨雙林慧勤學習，在天禧年間通過覃恩獲得了出家資格。在神照學習天臺教觀，又跟隨廣智，學業大有成就。他說：『大師所得到的，我已經得到了。』他升座講法，人們提出的疑問沒有不被他折服的。於是說：『大師所傳授的，我不再懷疑了。』至於圓頓、絕待的宗旨，如果不是深入研究自己領悟，我不敢自誇。反覆思考，日積月累，忽然在祖師的言語下豁然開悟。與上等講師辯論，有時稽首服從，有時揮舞手臂反駁。因此感嘆道：『得到佛的道，叫做無諍三昧（指不與人爭論的禪定），尚且不是言語思慮所能及，哪裡容得下戲論呢？』於是回到原來的地方居住，禪修誦經，自得其樂。不久又說：『我祖師有訓誡，不要做最後斷絕佛種的人。只顧自己好難道是為子孫著想嗎？』於是揹著錫杖前往錢塘（今杭州），在香嚴寺講法，后遷往東越（今浙江東部），最後居住在云間超果寺。一場雨的滋潤，沒有不受到益處的。講習之餘，努力經營福事，雕刻彌陀（阿彌陀佛）聖像，開敞凈土懺室，講堂，方丈，周圍的房舍，供奉的事物煥然一新。天臺宗的道統，凈土法門的盛行在三吳（今江蘇南部、浙江北部一帶），由他開始。熙寧六年三月，舉行涅槃遺教法會，慇勤囑咐，結跏趺坐而逝去。火化后得到舍利（佛教聖物）數百顆。八日舉行光明會，與大眾一同修行，忽然說：『報答因緣到此為止，與你們訣別。』舍利光彩照人如同珍珠，錘打也不損壞。建塔于縣西余山慧日寺。享年六十五歲，僧臘五十三年。弟子四人，得法的很多。入室領眾的有海慧、若圓。 處謙 字終倩，永嘉（今浙江溫州）潘氏。母親張氏，夢感奇異，懷孕三年才生下他。九歲出家。師從常寧契能，在章聖年間通過覃恩獲得度牒。依止慈雲。慈雲說：『我的教法有寄託了。』依止神照為第一座。燃三指供養三寶，發誓世世代代流通天臺宗的道統。神照召集大眾，傳授摩訶止觀（天臺宗重要著作）說：
【English Translation】 English version: His parents did not approve of his ordination, and consequently fell ill. Only then did he realize the words of the unusual monk, and thus followed his aspiration. He studied with Huìqín of Shuanglin, and during the Tiānxī era, he obtained ordination through special imperial grace (Tán ēn 進具). He studied the Tiantai doctrines of 'teachings and contemplation' (jiào guān) at Shénzhào, and further studied with Guǎngzhì, achieving great success. He said, 'What the master has attained, I have already attained.' He ascended the Dharma seat to expound, and no question went unanswered to their satisfaction. Thus, they said, 'We no longer doubt what the master has imparted.' As for the principles of 'perfect and sudden' (yuán dùn) and 'absolute independence' (jué dài), unless one deeply investigates and realizes them oneself, I dare not boast. He pondered and reflected, accumulating insights, and suddenly, upon hearing the words of the patriarch, he experienced a sudden awakening. When debating with high-ranking lecturers, sometimes he bowed in submission, and sometimes he raised his arms in refutation. Therefore, he sighed, 'Attaining the Buddha's path is called the 'Samadhi of Non-Contention' (wú zhēng sān mèi), which is beyond words and thoughts, how can it tolerate frivolous discussions?' He returned to his former dwelling, enjoying meditation and recitation. Soon after, he said, 'Our patriarch has a teaching: do not be the last to cut off the lineage of the Buddha. Is being good only to oneself a plan for one's descendants?' Thus, carrying his staff, he went to Qiántáng (present-day Hangzhou), lecturing at Xiāngyán Temple, then moved to Dōngyuè (present-day eastern Zhejiang), and finally resided at Chāoguǒ Temple in Yúnjiān. The rain of Dharma nourished all, without exception. Besides lecturing, he diligently engaged in meritorious deeds, sculpting the sacred image of Amitābha (Mítuó, 阿彌陀佛), opening up a Pure Land repentance chamber, lecture hall, abbot's room, and surrounding buildings, renewing all offerings. The lineage of the Tiantai school and the flourishing of the Pure Land Dharma in the Three Wus (Sān Wú, present-day southern Jiangsu and northern Zhejiang) began with him. In the third month of the sixth year of Xīníng, he held a Nirvāṇa (Nièpán) teaching assembly, earnestly entrusting and exhorting, and passed away in the lotus position. After cremation, he obtained hundreds of śarīra (舍利, Buddhist relics). On the eighth day, he held a Brightness Assembly, practicing together with the assembly, and suddenly said, 'The karmic reward ends here, I bid you farewell.' The śarīra were radiant like pearls, and could not be destroyed by hammering. A pagoda was built at Huìrì Temple on Yú Mountain west of the county. He lived to be sixty-five years old, with fifty-three years as a monk. He had four disciples, and many who attained the Dharma. Those who entered his room and led the assembly were Hǎihuì and Ruòyuán. Chǔqiān His courtesy name was Zhōngqiàn, from the Pān family of Yǒngjiā (present-day Wenzhou, Zhejiang). His mother, Zhang, had a strange dream, and he was born after three years of pregnancy. He became a monk at the age of nine. He studied with Chángníng Qìnéng, and during the Zhāngshèng era, he obtained ordination through special imperial grace (Tán ēn 得度). He relied on Cíyún. Cíyún said, 'My teachings have a place to be entrusted.' He relied on Shénzhào as the first seat. He burned three fingers as an offering to the Three Jewels, vowing to propagate the Tiantai lineage for generations. Shénzhào gathered the assembly and transmitted the Mahā-止觀 (Mó訶止觀, Great Concentration and Insight, a major work of the Tiantai school), saying:
汝當大建法幢。中興吾道。不得見矣。還里嗣能師。席住慈雲赤城妙果。學徒圍座。發言超越。舉事炳煥。罔不稱善。鎮潼節使李端懿。魏國長主子也。白蓮乃魏國功德。自神照后。主者艱其人。李請師繼之。虛以待物。慈以容眾。咸若大旱雲霓。嬰兒乳母也。北海郡王奏神悟號。王荊公與諸搢紳。競以歌詩紀美之。天臺亢旱。太守請禱。師臨潭語龍曰。汝昔受吾祖付囑。過歲亢陽。當施甘雨。以活焦枯。今其時矣。言畢風起。于潭雨澤滂浹。凡住十七年。辭其家曰。吾祖等妙莫測。猶謝徒眾。深入山林。宴處進道。況晚學乎。徑歸永嘉。檀越固留巾子山慧林講金剛。杭帥祖無擇以寶覺。請趙清獻之凈住。陳紫微之天竺。揚內翰(繪)之南屏。皆名剎也。凡坐十道場。登門者三千。受業者四十。弘道者三十。晚化東吳。舍末從本。革謬以正者蓋多。其厭棄榮寵。退藏林谷。禮誦專業。衣缽不離。齋戒自持。講論兼濟。禪宗內怡者不可勝數。嘗謂聖人之教根於法華。特解十不二門題曰顯妙於色心不二。云。分色心者不二而二。妄之境也。其體一者。二即不二。妙之門也。故以總別斷盡十門二不二相。使粗妙昭著。門旨不壅。是知境妙不二之門。在乎一念色心體一。得此之門。寶場即乘道場可至。鎧庵於此見與師同。贊以
【現代漢語翻譯】 現代漢語譯本：你應該大力建造法幢（佛教用語，比喻佛法如旗幟般豎立），復興我的佛法。我恐怕是見不到那一天了。你返回故里后，要繼承能師的衣缽，在慈雲、赤城、妙果這些地方弘法。你的學徒們會圍繞著你，你的言論會超越常人，你所做的事情會光輝燦爛，沒有誰不稱讚你的。鎮潼節度使李端懿（官名），是魏國長公主的兒子。白蓮社（佛教組織）是魏國的功德所在，自從神照禪師之後，主持白蓮社的人選一直很難找到。李端懿請求你來繼承主持白蓮社，你要以虛懷若谷的態度來對待事物，以慈悲之心來包容大眾，這樣大家就會像久旱盼雲霓一樣，像嬰兒依戀乳母一樣。北海郡王上奏朝廷，賜予你『神悟』的稱號。王安石（王荊公）和各位達官顯貴，都爭相用歌詩來記載和讚美你的功德。天臺山一帶遭遇旱災，太守請求你祈雨。你來到水潭邊，對龍說道：『你過去接受了我祖師的囑託，如果遇到多年亢旱，就應當降下甘雨，來拯救焦枯的植物。現在時候到了！』話音剛落，就颳起了大風，水潭中降下了充沛的雨水。你總共在各地住了十七年。你辭別家人時說：『我的祖師們，他們的智慧深奧莫測，尚且要感謝徒眾，深入山林，安靜地修行，以求精進，更何況是像我這樣晚輩學人呢？』你直接返回永嘉。檀越（施主）們堅決挽留你在巾子山的慧林寺講解《金剛經》。杭州的統帥祖無擇，用寶覺寺、趙清獻的凈住寺、陳紫微的天竺寺、揚內翰（繪）的南屏寺來邀請你，這些都是著名的寺廟。你總共在十個道場說法，登門求教的人有三千，正式拜師的有四十人，弘揚佛法的人有三十人。晚年你在東吳一帶弘法，捨棄枝末而追求根本，改正謬誤而歸於正道的人很多。你厭棄榮華富貴，退隱到山林之中，專心致志地禮佛誦經，袈裟和缽盂從不離身，自己持齋守戒，既講經論道又普濟眾生，在禪宗中獲得內心喜悅的人不計其數。你曾經說過，聖人的教誨根源於《法華經》，你特別解釋了『十不二門』，並題寫道：『在色心不二中彰顯妙理』。你說道：『區分色和心，認為它們是不二而二，這是虛妄的境界。它們的本體是一體的，二就是不二，這就是妙的門徑。』所以要用總相和別相來斷盡十門二不二的相狀，使粗妙的道理都能夠清楚地顯現出來，使門徑的宗旨不會被阻塞。由此可知，境妙不二的門徑，在於一念之間色心體認一體。得到了這個門徑，寶場就是可以到達的道場。鎧庵禪師對此見解與你相同，並讚美道：
【English Translation】 English version: You should vigorously erect the Dharma banner (a Buddhist term, a metaphor for the Dharma standing like a flag), and revive my Dharma. I am afraid I will not see that day. After you return to your hometown, you must inherit the mantle of Teacher Neng and propagate the Dharma in places like Ciyun, Chicheng, and Miaoguo. Your disciples will surround you, your words will surpass ordinary people, and what you do will be brilliant and splendid, and no one will not praise you. Li Duanyi, the Jiedushi (military governor) of Zhentong, is the son of the eldest princess of the Wei kingdom. The White Lotus Society (a Buddhist organization) is the merit of the Wei kingdom. Since the time of Zen Master Shenzhao, the selection of the person in charge of the White Lotus Society has been very difficult. Li Duanyi requests you to inherit and preside over the White Lotus Society. You should treat things with an open mind and embrace the masses with compassion, so that everyone will be like a long-awaited rain after a drought, like a baby clinging to its mother. The Prince of Beihai petitioned the court and bestowed upon you the title 'Shenwu' (Divine Enlightenment). Wang Anshi (Wang Jinggong) and the dignitaries all vied to record and praise your merits with songs and poems. Tiantai Mountain suffered a drought, and the governor asked you to pray for rain. You came to the pool and said to the dragon: 'You accepted the entrustment of my ancestor in the past. If you encounter many years of drought, you should send down sweet rain to save the parched plants. Now is the time!' As soon as you finished speaking, a strong wind blew, and abundant rain fell from the pool. You stayed in various places for a total of seventeen years. When you bid farewell to your family, you said: 'My ancestors, their wisdom is unfathomable, yet they still thanked the disciples, went deep into the mountains and forests, and practiced quietly to seek progress, let alone a junior learner like me?' You returned directly to Yongjia. The Danapati (patrons) firmly retained you to lecture on the Diamond Sutra at Huilin Temple on Jinzi Mountain. Zu Wuzhe, the commander of Hangzhou, invited you with Baojue Temple, Zhao Qingxian's Jingzhu Temple, Chen Ziwei's Tianzhu Temple, and Yang Neihan's (Hui) Nanping Temple, all of which are famous temples. You preached in a total of ten Daochang (places of enlightenment), and three thousand people came to seek instruction, forty people formally became disciples, and thirty people propagated the Dharma. In your later years, you propagated the Dharma in the Dongwu area, abandoning the branches and pursuing the root, and many people corrected their errors and returned to the right path. You disliked glory and wealth, retreated to the mountains and forests, devoted yourself to worshiping the Buddha and reciting scriptures, never leaving your kasaya and alms bowl, maintained your own vegetarian diet and precepts, lectured on scriptures and doctrines and helped all living beings, and countless people gained inner joy in Zen Buddhism. You once said that the teachings of the saints are rooted in the Lotus Sutra. You especially explained the 'Ten Non-Dual Gates' and wrote: 'Manifesting the wonderful principle in the non-duality of color and mind.' You said: 'Distinguishing color and mind, thinking that they are non-dual and dual, is a false state. Their essence is one, and two is non-dual, which is the path to the wonderful.' Therefore, we must use the general and specific aspects to exhaust the ten gates of the non-duality of two, so that the coarse and subtle principles can be clearly revealed, and the purpose of the gates will not be blocked. From this, we can know that the path to the wonderful non-duality of the realm lies in the unity of color and mind in one thought. If you get this path, the treasure field is the Daochang that can be reached. Chan Master Kai'an has the same view as you on this and praised:
頌曰。八字歸四(別分色心歸色心。總在一念歸不二)四歸二(色心二字歸心字。不二二字歸觀字)。十門境觀一口吞。顯妙文中說亦然。謙豈不是法智孫。又發明摩訶止觀不思議三境頌云。性德佳名覿面招。直趍龍角在雲霄。可怪變化飄風雨。盡向天臺過石橋。一．脩名才立峻如山。四面高高若為攀。不道東西南北靜。突然過卻數重關。二．化佗名號為渠彰。底事男兒不認鄉。迢遞雖然生異路。到頓誰復為思量(三)。三千實相不思議。枝條華葉盡同歸。堂堂大道無纖翳。白牛高駕疾如飛。(總)熙寧乙酉四月丙寅。令設香華。諷普賢行法。彌陀經稱讚凈土。乃曰。吾得無生。日用積有歲月。今以無生而生凈土矣。端坐而化。壽六十五。臘五十六。葬南屏山右。弟子良弼請揚無為銘其塔。
處咸
字應之。天臺王氏。七歲師國清清素。十四進具。思佛法廣大。我不力學。何能見道。遂閱藏於天封。凝寂紬繹。不事形骸。或入深林䆳穀人不到處。經宿而還。三年功畢。依神照。神照入滅。將游杭天臺宰崇。大年留住赤城崇善。寺宇隘弊。謀遷東南隙地。正岡隴勢而患不足。吳人李庭芝代崇夢神告曰。公典天臺五祖臺下龍頭九九和尚宜見之。李不諭姑華之。遍詢。無知者。閩人陳白以不第棲赤城。李與語白
【現代漢語翻譯】 現代漢語譯本： 頌曰：八字歸四（將別分色、心歸於色、心，總歸於一念，歸於不二）。四歸二（色、心二字歸於心字，不二二字歸於觀字）。十門境觀一口吞，顯妙文中說亦然。謙豈不是法智（智顗大師，天臺宗實際創始人）的孫子？又發明《摩訶止觀》不思議三境頌云：性德佳名，覿面招。直趨龍角，在雲霄。可怪變化，飄風雨。盡向天臺，過石橋。一、脩名才立，峻如山。四面高高，若為攀。不道東西南北靜，突然過卻數重關。二、化佗名號，為渠彰。底事男兒，不認鄉。迢遞雖然生異路，到頓誰復為思量（三）。三千實相不思議，枝條華葉盡同歸。堂堂大道無纖翳，白牛高駕疾如飛。（總）熙寧乙酉四月丙寅，令設香華，諷《普賢行法》、《彌陀經》，稱讚凈土。乃曰：吾得無生（證得不生不滅的境界），日用積有歲月，今以無生而生凈土矣。端坐而化（圓寂），壽六十五，臘五十六（僧侶受戒后的年齡）。葬南屏山右。弟子良弼請揚無為銘其塔。
處咸（僧人法號）
字應之，天臺王氏。七歲師從國清清素（僧人法號）。十四歲進具（受具足戒）。思佛法廣大，我不力學，何能見道？遂閱藏於天封（寺廟名）。凝寂紬繹（深入研究），不事形骸（不注重外表）。或入深林䆚穀人不到處，經宿而還。三年功畢。依神照（僧人法號）。神照入滅。將游杭、天臺宰崇（僧人法號）。大年留住赤城崇善（寺廟名）。寺宇隘弊，謀遷東南隙地。正岡隴勢而患不足。吳人李庭芝代崇夢神告曰：公典天臺五祖臺下龍頭九九和尚宜見之。李不諭姑華之。遍詢，無知者。閩人陳白以不第棲赤城。李與語白
【English Translation】 English version: A Gatha says: The eight characters return to four (separately distinguishing form and mind, returning form and mind; in total, they are in one thought, returning to non-duality). The four return to two (the two characters 'form' and 'mind' return to the character 'mind'; the two characters 'non-duality' return to the character 'contemplation'). The ten gates of realm and contemplation are swallowed in one gulp; it is also said in the manifest and wondrous text. Is Qian not the grandson of Fazhi (Zhiyi, the actual founder of the Tiantai school)? He further elucidates the inconceivable three realms Gatha of Mohe Zhiguan: The excellent name of inherent virtue is invited face to face. Directly heading for the dragon's horn, it is in the clouds. Strange are the changes, scattering wind and rain. All towards Tiantai, crossing the stone bridge. 1. The name of cultivation is just established, steep as a mountain. High on all sides, how to climb? Not saying east, west, north, south is quiet, suddenly passing through several layers of barriers. 2. The name of transformation of others is manifested for him. What is the matter that a man does not recognize his hometown? Although born on a distant and different road, who will think about it when he arrives (3)? The inconceivable three thousand realities, branches, flowers, and leaves all return to the same. The grand avenue is without the slightest obstruction, the white ox drives swiftly. (Total) In the year Yiyou of the Xining era, the fourth month, Bingyin day, he ordered the setting up of incense and flowers, reciting the Samantabhadra's Conduct and Vows Sutra and the Amitabha Sutra, praising the Pure Land. Then he said: I have attained non-birth (achieved the state of non-arising and non-ceasing), accumulating years in daily use, now I use non-birth to be born in the Pure Land. He passed away peacefully in a seated posture (passed into Nirvana), at the age of sixty-five, with fifty-six years of monastic life (age after receiving full ordination). He was buried to the right of Mount Nanping. His disciple Liangbi requested Yang Wuwu to inscribe his pagoda.
Chuxian (Dharma name of a monk)
His courtesy name was Yingzhi, from the Wang family of Tiantai. At the age of seven, he studied with Qing Su (Dharma name of a monk) of Guoqing Temple. At the age of fourteen, he received full ordination (Bhikkhu ordination). Thinking that the Buddha-dharma is vast, if I do not study diligently, how can I see the Way? Therefore, he read the Tripitaka at Tianfeng (name of a temple). Silently pondering and studying deeply, not caring about his appearance (not paying attention to external appearance). Sometimes he entered deep forests and secluded valleys where people did not reach, staying overnight and returning. After three years of completion. He relied on Shenzhao (Dharma name of a monk). Shenzhao entered Nirvana. He was about to travel to Hangzhou, Tiantai Zai Chong (Dharma name of a monk). Da Nian stayed at Chicheng Chongshan (name of a temple). The temple was narrow and dilapidated, planning to move to a vacant land in the southeast. He was worried about the lack of the right terrain. Wu Ren Li Tingzhi dreamed that a god told Chong: You should meet the Dragon Head Nine Nine monk under the Fifth Ancestor's platform of Tiantai. Li did not understand and temporarily ignored it. He inquired everywhere, but no one knew. Min Ren Chen Bai lived in Chicheng because he failed the imperial examination. Li spoke to Bai
曰。五祖乃天臺第五祖師。昔居此山。五祖臺咸師乃辰年九月九日生龍頭。九九和尚其此乎。李愕然。結方外交。勸師移寺。開基日得銅磬．銅瓷器。聞者知必成。已而荷畚鐘。捐金帛者不絕。創數百楹。金碧相照。因長松而疏徑。瞰白雲而開軒。林靜而鳥聲清。谷虛而鐘韻答。萬岳千峰。爭高索氣。李少帥奏法真號。請主白蓮。據法座。握心印。朝講暮參。久而益嚴。故丹丘之人知陰禍。戒殺生。損奢侈。尊敬信。強者飲氣而不敢暴。惡者易心而不敢險。環境千里。半為善俗。二浙聞之。亦多風靡。智者宗旨。神照行業。由是愈光。所著行法經疏二卷。師之生也。母夢白雲自天西來。入室為白馬。洎師道成。始悟曰。白馬馱經祥也。元祐元年正月。法鼓不鳴數日。七月而師寂。預言。二十三日吾當行。唱衣飯眾就寢如故。戒侍者。鐘鳴告我。比告。徐起趺坐曰。吾行矣。速告大眾。眾至息盡。壽七十一。臘五十六。塔于山北。提刑羅適銘。
有嚴
字曇武。臨海胡氏。母將孕。號痛頓仆。其兄沙門宗本曰。是必有異。若男也。乞以出家。母合掌許。俄而就蓐。六歲依本。十四進具。性質警敏。理趣超誦。閱壽禪師心賦。若有所得。神照闡化東山。海眾云會。乃竭心事之。法真咸期以莫逆。不以晚進為嫌
【現代漢語翻譯】 現代漢語譯本： 他說：『五祖是天臺宗的第五代祖師。過去居住在這座山裡。五祖臺咸法師是辰年九月九日出生，帶著龍頭。九九和尚大概就是指他吧？』李少帥聽了感到驚訝，於是主動結交，勸說法師遷移寺廟。在奠基那天，挖出了銅磬和銅瓷器。聽到的人都知道寺廟必定能夠建成。不久之後，挑土筑廟、捐獻金錢布帛的人絡繹不絕。建成了數百間房屋，金碧輝煌，互相輝映。寺廟依著高大的松樹開闢出小路，面對著白雲建造樓閣。樹林幽靜，鳥鳴聲清脆；山谷空曠，鐘聲迴盪。萬座山嶽、千座山峰，都在爭相聳立，吸取天地靈氣。李少帥上奏朝廷，賜予法師『法真』的稱號，並請他主持白蓮寺。法師登上法座，掌握心印，早晨講經，晚上參禪，時間越久越加嚴謹。因此，丹丘一帶的人都知道要避免陰間的災禍，戒除殺生，減少奢侈，尊敬信仰。強橫的人收斂脾氣，不敢再施暴；邪惡的人改變心意，不敢再冒險作惡。方圓千里，大半都形成了善良的風俗。浙江一帶的人聽說了，也大多受到感化。智者大師的宗旨，神照大師的行業，因此更加發揚光大。法師著有《行法經疏》二卷。法師出生的時候，他的母親夢見一朵白雲從西邊天空飄來，進入房間變成一匹白馬。等到法師功德圓滿，才明白這是白馬馱經的祥瑞之兆。元祐元年正月，寺廟的法鼓連續幾天沒有鳴響。七月，法師圓寂。他預先說：『二十三日我就要走了。』說完，唱誦完畢，分發衣物，吃完飯，像往常一樣就寢。他告誡侍者：『鐘聲響了就告訴我。』等到侍者告知，法師緩緩起身，盤腿而坐，說：『我要走了，快告訴大家。』眾人趕到，法師停止了呼吸。享年七十一歲，僧臘五十六年。安葬在山北的塔中，提刑羅適撰寫了墓誌銘。
有嚴（法號），字曇武，是臨海胡氏的子弟。他的母親將要分娩的時候，突然感到劇痛，暈倒在地。他的哥哥，沙門宗本說：『這必定有奇異之處。如果是男孩，我就請求讓他出家。』母親合掌答應。不久之後，就順利生產。有嚴六歲的時候，跟隨宗本出家。十四歲受具足戒。他天性聰慧敏捷，對於佛理的理解和背誦都超過常人。閱讀壽禪師的《心賦》，若有所悟。神照大師在東山弘揚佛法，四面八方的僧眾雲集而來。有嚴竭盡心力侍奉神照大師。法真法師也期望他能成為知己，並不因為他入門晚而有所嫌棄。
【English Translation】 English version: He said, 'The Fifth Ancestor was the fifth patriarch of the Tiantai school. He used to live in this mountain. Dharma Master Tai Xian, the Fifth Ancestor, was born on the ninth day of the ninth month of the Chen year, carrying a dragon's head. Is the 'Nine-Nine Monk' referring to him?' Li Shao Shuai was surprised and took the initiative to befriend him, persuading the master to move the temple. On the day of the foundation laying, a bronze chime and bronze porcelain were unearthed. Those who heard about it knew that the temple would surely be completed. Soon after, people carrying soil and donating money and silk came in an endless stream. Hundreds of houses were built, with golden and jade-like brilliance shining on each other. Paths were opened along the tall pine trees, and pavilions were built facing the white clouds. The forest was quiet, and the sound of birds was clear; the valley was empty, and the sound of bells echoed. Ten thousand mountains and a thousand peaks competed to stand tall, absorbing the spiritual energy of heaven and earth. Li Shao Shuai reported to the court and bestowed the title 'Fa Zhen' (Dharma Truth) upon the master, and invited him to preside over the White Lotus Temple. The master ascended the Dharma seat, grasped the mind seal, lectured on the scriptures in the morning, and practiced Chan meditation in the evening, becoming more and more rigorous over time. Therefore, the people of Danqiu knew to avoid the disasters of the underworld, abstain from killing, reduce extravagance, and respect faith. The strong restrained their temper and dared not be violent; the evil changed their minds and dared not take risks. For hundreds of miles around, more than half formed good customs. When the people of Zhejiang heard about it, they were also mostly influenced. The teachings of Zhiyi (智者, Zhi Zhe) and the practices of Shenzhao (神照) were thus further promoted. The master wrote two volumes of 'Commentary on the Practice Dharma Sutra' (行法經疏, Xing Fa Jing Shu). When the master was born, his mother dreamed of a white cloud coming from the western sky, entering the room and turning into a white horse. When the master's merits were completed, she realized that this was an auspicious sign of the white horse carrying the scriptures. In the first month of the Yuanyou (元祐) first year, the temple's Dharma drum did not sound for several days. In July, the master passed away. He predicted, 'I will leave on the twenty-third day.' After saying this, he chanted, distributed clothes, ate, and went to bed as usual. He warned the attendants, 'Tell me when the bell rings.' When the attendant informed him, the master slowly got up, sat in the lotus position, and said, 'I am leaving, quickly tell everyone.' The crowd arrived, and the master stopped breathing. He lived to be seventy-one years old, with fifty-six years as a monk. He was buried in the pagoda north of the mountain, and the judicial commissioner Luo Shi (羅適) wrote the epitaph.
You Yan (有嚴, Dharma name), styled Tan Wu (曇武), was a native of the Hu family of Linhai (臨海). When his mother was about to give birth, she suddenly felt severe pain and fainted. His elder brother, the Shramana Zong Ben (宗本), said, 'This must be extraordinary. If it is a boy, I will ask him to become a monk.' The mother clasped her hands in agreement. Soon after, she gave birth smoothly. When You Yan was six years old, he followed Zong Ben to become a monk. At the age of fourteen, he received the full precepts. He was naturally intelligent and quick-witted, and his understanding and recitation of Buddhist principles surpassed ordinary people. Reading Zen Master Shou's (壽禪師) 'Mind Rhapsody' (心賦, Xin Fu), he seemed to have gained something. Dharma Master Shenzhao (神照) propagated the Dharma in Dongshan (東山), and monks from all directions gathered. You Yan devoted himself to serving Dharma Master Shenzhao. Dharma Master Fa Zhen (法真) also expected him to become a confidant and did not dislike him for joining late.
。嘗與論不思議境。遽曰。萬法唯一心。心外無一法。心法不可得。故名妙三千。益奇之。咸主赤城。師住慧因無相。咸移東掖。師乃繼焉。數十年間。法席鼎盛。紹聖中郡遣官吏迎主東掖。項背相望。師曰。智者年未五十已散徒眾。吾老矣。可堪此耶。卒不受。有以命服師號及之者笑而答。退居故山靈鷲東峰。廬于揸木之傍。名揸庵焉。畜一缽。拾薪汲水以自㸑。二餐唯三白。賓至則先炊以餉。或慰其勞。則曰。大士身命施人。而我自奉。日惟慚德爾。何勞乎。如是二十餘年。毗尼條章。輕重等護。便用之物。細至扊扅。悉分潔觸。寂寥自得。專以安養。期心作懷故鄉詩數篇。悽切慕戀。膾炙人口。建中靖國元年孟夏。觀中神告凈業成就。夢池中大蓮華。天樂四列。作自餞歸凈土詩。越七日而終。遠近號慕。以陶器塔于庵北。有光景如月。三夕乃止。壽八十一。臘六十八。雖領徒弘法。而藏經儒典靡不該通。注安樂行空品疏法印經及備撿箋難助覽彌陀禮文。或對詩文。二䇿行世。懺法精處。為人薦導。必形夢寐。施鬼神食。不為長語。密誦秘言。若有所見。母病目。對觀音想日精摩尼手。母夢師擎一日目前。覺而良愈。居人或物出。為崇．為厲所馮。一為課誦。即獲痊安。寺有蛇蟻害人。設壇禁咒。后不復見。水旱
為災。講龍王法印經。則應如響。朝奉石景。術記行業。備撿引南山云。古者講華嚴唯一卷疏。於後法師作三卷疏。今時講者十地一品。出十卷疏。各逞功能。競顯華詞。文字浩博。寄心無所。今時愚人。競求于名。不求於法。法尚不可著。何況著文字。故大集云。經文是一。講者異說。各恃己見。壞亂正法。天神瞋故。三災俱起。以是因緣。佛法淡薄。如一斛水。解一升酪。看似酪色。食則無味。諦思講論。人情測佛。佛智境界。豈人能測。是非特見。是救世之心。亦可知其說法儀軌矣。
中興第三世十三傳
中立
鄞人。陳姓。母夢日入懷而生。夜不三浴啼不止。九歲出家受經。不再讀。治平中試經受具。依廣智。廣智異之曰。年少新學。能辨析如此。廣智卒。師神智(監文)。熙寧中。神智開幃設問。二百人無出師右者。為延慶第一座。謁永嘉忠數載將歸。忠曰。行必紹法智之席。神智謝事。師繼之。學者云委。元祐間。高麗僧統義天來問道濟岸。遇師升堂。嘆曰。果有人焉。接談累日。義天傾所學欲折其鋒。竟不得毫髮許。主客揚公多之為作真贊。以師為玉池蓮中之人。(圓照傳。義天至惠林。以師禮見照。問其所得。以華嚴對。照摘其微義示之。茫然自失。乃曰。未嘗參禪。照曰。如前
【現代漢語翻譯】 現代漢語譯本： 這是災難的預兆。如果講《龍王法印經》，就應該像回聲一樣迅速回應。朝奉石景，他的學術記錄和行業經驗，都詳細引用了南山律師的觀點：古代講解《華嚴經》只有一卷疏，後來有法師作了三卷疏。現在講解的人，講《十地品》中的一品，就出了十卷疏。各自炫耀自己的能力，競相展示華麗的辭藻。文字浩瀚繁雜，卻讓人無所寄託。現在的愚昧之人，競相追求名聲，而不追求佛法。佛法尚且不應該執著，更何況是執著于文字呢？所以《大集經》說：『經文只有一個，但講解的人卻有不同的說法，各自堅持自己的見解，破壞了正法。』天神因此而嗔怒，各種災難一起發生。因為這樣的因緣，佛法變得淡薄，就像一斛水中，摻入一升酪，看起來像是酪的顏色，但吃起來卻沒有味道。仔細思考這些講論，都是用人情來揣測佛意。佛的智慧境界，豈是人能夠測度的？明辨是非，是拯救世人的心，也可以從中了解說法的儀軌了。
中興第三世第十三代傳人
中立
是鄞縣人，姓陳。他的母親夢見太陽進入懷中而生下他。晚上不洗三次澡，哭鬧不止。九歲出家，接受經文，不再需要重複閱讀。治平年間，通過考試，受了具足戒。依止廣智法師。廣智法師對他感到驚異，說：『年紀輕輕，剛開始學習，就能辨析得如此透徹。』廣智法師去世后，中立師事神智（監文）。熙寧年間，神智法師開講設問，二百人中沒有能超過中立的。於是被任命為延慶寺的第一座。他去拜訪永嘉忠禪師數年，將要回去的時候，忠禪師說：『你將來必定會繼承法智的席位。』神智法師辭去職務，中立繼承了他的位置。學者們像云一樣聚集而來。元祐年間，高麗僧人統義天來問道濟岸，遇到中立升座說法，感嘆道：『果然有人啊！』連續交談數日，義天傾盡自己所學，想要挫敗中立的鋒芒，最終卻沒能佔到絲毫上風。主客揚公多次為他作真贊，認為中立是玉池蓮花中的人。（圓照傳記載，義天到達惠林寺，以弟子之禮拜見圓照禪師，詢問他所學到的東西，圓照用《華嚴經》來回答。圓照摘出其中精微的義理來開示他，義天茫然若失，於是說：『我從未參禪。』圓照說：『像之前一樣。』）
【English Translation】 English version: This is a sign of disaster. If one preaches the 'Dragon King Dharma Seal Sutra' (Long Wang Fa Yin Jing), the response should be as swift as an echo. Chao Feng Shijing, his academic records and professional experience, all meticulously cite the views of Vinaya Master Nanshan: In ancient times, the commentary on the 'Avatamsaka Sutra' (Hua Yan Jing) was only one volume, later a Dharma master created a three-volume commentary. Now, those who lecture, when discussing one chapter of the 'Ten Grounds' (Shi Di Pin), produce ten volumes of commentary. Each showing off their abilities, competing to display ornate rhetoric. The text is vast and complex, yet leaves people with nothing to rely on. Today's ignorant people, compete for fame, instead of seeking the Dharma. Even the Dharma should not be clung to, let alone clinging to words? Therefore, the 'Great Collection Sutra' (Da Ji Jing) says: 'The sutra text is one, but the lecturers have different interpretations, each insisting on their own views, destroying the true Dharma.' The gods are angered by this, and various disasters arise together. Because of this cause and condition, the Buddha-dharma becomes diluted, like a peck of water mixed with a pint of cheese; it looks like cheese, but tastes bland. Carefully consider these lectures, they are all using human emotions to speculate on the Buddha's intentions. How can human beings fathom the realm of the Buddha's wisdom? Discriminating right from wrong is the heart of saving the world, and from this, one can also understand the ritual of preaching the Dharma.
The thirteenth generation of the third generation of Zhongxing
Zhongli
Was a native of Yin County, with the surname Chen. His mother dreamed of the sun entering her womb and gave birth to him. He would cry incessantly at night unless bathed three times. He left home at the age of nine, received the scriptures, and no longer needed to reread them. During the Zhiping era, he passed the examination and received the full precepts. He relied on Dharma Master Guangzhi. Dharma Master Guangzhi was amazed by him, saying: 'So young, just beginning to learn, yet able to analyze so thoroughly.' After Dharma Master Guangzhi passed away, Zhongli served Shenzhi (Jian Wen) as his teacher. During the Xining era, Dharma Master Shenzhi opened a lecture and posed questions, and none of the two hundred people could surpass Zhongli. Thus, he was appointed as the first seat of Yanqing Temple. He visited Zen Master Yongjia Zhong for several years, and when he was about to return, Zen Master Zhong said: 'You will surely inherit the seat of Fazhi in the future.' Dharma Master Shenzhi resigned from his position, and Zhongli succeeded him. Scholars gathered like clouds. During the Yuanyou era, the Korean monk-general Uicheon (Yi Tian) came to ask about the Jiji shore, and encountered Zhongli ascending the seat to preach the Dharma, and exclaimed: 'Indeed, there is someone here!' After continuous conversations for several days, Uicheon exhausted all that he had learned, wanting to defeat Zhongli's sharpness, but ultimately failed to gain the slightest advantage. The host Yang Gong repeatedly wrote true eulogies for him, considering Zhongli to be a person from the lotus in the Jade Pond. (The biography of Yuanzhao records that Uicheon arrived at Huilin Temple and paid respects to Zen Master Yuanzhao as a disciple, asking him what he had learned, and Yuanzhao answered with the 'Avatamsaka Sutra'. Yuanzhao extracted the subtle meaning from it to enlighten him, and Uicheon was at a loss, and then said: 'I have never practiced Zen.' Yuanzhao said: 'Like before.')
所云。謂禪可乎。揚從旁扶曰。目擊道存而已曰。與人覿面。目既擊矣。道烏乎在。曰。不可措言。照曰。是謂斷見。諸佛菩薩智言亦多矣。果不可措耶。照之取勝。未若於明智之心悅誠服也)蓋師以凈土法門。使知釋迦有凈土。彌陀來穢土。欲志於心者。必矚于目。作十六觀室。未幾退居隱學。棲真僧職須才。太守躬勉出住寶云。寶云頹圮。師復新之前。此伽藍神腹得愿文云。復更百年。當有肉身菩薩。重興此地。退隱白雲山。眾為筑庵。無日不講。臨止觀不思議境。嘆曰。吾道極此矣。有不思議境。則有不思議心。為作不思議境辨正。又指五章之裂大網曰。寄果明因。以解成行。舉佛攝生。全生是佛。作止觀裂網旨歸釋疑。郡請主延慶。辭弗克。登座演法鉤深索隱瑯瑯。慈霔河漢無極。下座問侍者。吾適道何語。侍者答以所聞。師曰。吾覺身心同太虛空。殊不知語之出。歲懺行江浙。唯延慶最盛。嘗率徒數百。七晝夜修之。遴選令修法華懺者。十年行法將圓。禪觀中見一大舟。眾欲乘不可。師獨坐以往來。自是慧辨泉涌。講大部凈名．光明數十遍。其對儒生則反質曰。此道在孔子如何。此語在詩書如何。彼不能對。則與申之曰。無乃若是乎。蓋於周孔老莊之訓無不究。觀法華誦逾萬數。著述有蛣𧏙指迷。政和甲午
四月辛亥。謂法維曰。吾病聞異香。厥意甚適。謂十六觀行人曰。當與汝輩訣別。西向坐逝。年六十九。塔于崇法祖塔之東。待制晁說之碑曰。智者之為智也異哉。龍樹之傳身而睹之。而三觀之。單復著乎圓覺。四行之成就著乎楞嚴。智者言之於隋。其經譯之於唐。雖欲不信。其可得乎。所謂靈山親聞者。此亦其躅歟。故其教東及日本。西返天竺。未之與抗也。或曰。教外別傳不知教無等等。何外之有。傳授圓成。何別之有。韶國師自斥云。當絕語者。不知此方以何為佛事。或曰不立文字。不知文字非真非妄。乃以何者為文字。嘗求乎其人矣。前乎智者。而道其教者曰梁傅大士．北齊稠禪師。後來推極其教而尊之者曰南山宣律師。達磨曰法門義同。贊者曰皎然禪師．韶壽二師。密弘而取證者永嘉禪師。雖異途而不敢不讚者曰賢首藏師。或叛去而竊用其義者曰華嚴觀師。有公為異同。而意自有所在者曰慈恩基師。唯是圭峰密私用其言。而妄相排斥。專以四禪八定。次第之學。何異兒戲。以侮耆德善乎。梁肅之言曰。佛法以天臺為司南。柳子厚為無姓言曰。佛道愈遠。異端競起。惟天臺得其傳。又為龍安言曰。傳道益微。言禪最病。今之空空愚夫。縱傲自我者。皆誣禪以亂其教。冒乎嚚昏。放乎淫荒。吾將合焉。馬鳴．龍
【現代漢語翻譯】 現代漢語譯本：四月辛亥日，法維（Favi）說：『我病中聞到奇異的香味，感覺非常舒適。』 他對十六觀的修行人說：『我將要和你們訣別了。』 之後面向西方坐著逝世，享年六十九歲。他的塔建在崇法祖塔的東邊。待制晁說之（Chao Shuo Zhi）的碑文上寫道：『智者的智慧真是非同尋常啊！龍樹（Nagarjuna）親自傳授並親眼見到，並且用三觀來觀察。單觀、復觀都體現在《圓覺經》（Yuanjue Sutra）中，四行的成就體現在《楞嚴經》（Lengyan Sutra）中。智者大師在隋朝闡述這些，這些經典在唐朝被翻譯出來。即使想不相信，又怎麼可能呢？』 所謂在靈山親耳聽聞佛法的人，大概就是這樣的人吧！所以他的教義向東傳到日本，向西傳回天竺（India），沒有人能與他抗衡。有人說：『教外別傳，不知道教義沒有高下之分，哪裡有什麼教外？傳授圓滿成就，哪裡有什麼區別？』 韶國師（Shaoguo National Teacher）自己斥責說：『應當停止言語。』 不知道這裡用什麼來作為佛事。有人說不立文字，不知道文字非真非妄，那麼用什麼來作為文字呢？曾經探求過這個人了。在智者大師之前，闡述他的教義的人有梁朝的傅大士（Fu Dashi），北齊的稠禪師（Chou Chan Shi）。後來推崇並極力讚揚他的教義的人有南山宣律師（Nanshan Xuan Lawyer）。達磨（Bodhidharma）說：『法門義理相同。』 讚揚他的人有皎然禪師（Jiaoran Chan Shi）、韶壽二師（Shaoshou Two Teachers）。秘密弘揚並取得證悟的有永嘉禪師（Yongjia Chan Shi）。即使道路不同也不敢不讚揚他的人有賢首藏師（Xianshou Zang Shi）。有人背叛而去，竊取他的義理來用，比如華嚴觀師（Huayan Guan Shi）。有人公開評論其異同，而心中自有主張，比如慈恩基師（Ci'en Ji Shi）。只有圭峰（Guifeng）偷偷地使用他的言論，卻妄加排斥，專門用四禪八定這種次第之學，這和小孩玩遊戲有什麼區別？這樣來侮辱年長的有德之人，真是太不好了！梁肅（Liang Su）說：『佛法以天臺宗（Tiantai School）為指南。』 柳宗元（Liu Zongyuan）用無姓之言說：『佛道越來越遠，各種異端競相興起，只有天臺宗得到了真正的傳承。』 又為龍安（Long An）說：『傳道越來越衰微，談論禪宗的弊病最多。現在那些空空洞洞的愚夫，縱容傲慢自我，都用禪宗來擾亂佛法，冒充昏庸，放縱淫亂荒唐，我將要合力糾正這些。』 馬鳴（Asvaghosa）、龍 樹（Nagarjuna）
【English Translation】 English version: On the day of Xin Hai in the fourth month, Favi said, 'I smell a strange fragrance in my illness, and I feel very comfortable.' He said to the practitioners of the Sixteen Contemplations, 'I am about to bid farewell to you.' Then he passed away sitting facing west, at the age of sixty-nine. His pagoda was built to the east of the Chongfa Ancestral Pagoda. The inscription on the stele by Chao Shuo Zhi, the awaiting official, reads: 'The wisdom of the wise is truly extraordinary! Nagarjuna personally transmitted and witnessed it, and observed it with the Three Contemplations. The single and multiple contemplations are embodied in the Yuanjue Sutra (Sutra of Perfect Enlightenment), and the achievements of the Four Practices are embodied in the Lengyan Sutra (Surangama Sutra). The wise master expounded these in the Sui Dynasty, and these scriptures were translated in the Tang Dynasty. Even if one wants to disbelieve, how is it possible?' The so-called person who personally heard the Dharma at Ling Mountain is probably such a person! Therefore, his teachings spread eastward to Japan and westward back to India, and no one can contend with him. Someone said, 'Separate transmission outside the teachings, not knowing that the teachings have no high or low distinctions, where is there an outside of the teachings? The transmission is perfectly accomplished, where is there any difference?' National Teacher Shaoguo himself rebuked, 'One should stop speaking.' Not knowing what is used here as Buddhist affairs. Someone said not to establish words, not knowing that words are neither true nor false, then what is used as words? I have sought this person before. Before the wise master, those who expounded his teachings were Fu Dashi of the Liang Dynasty and Chan Master Chou of the Northern Qi Dynasty. Later, those who promoted and praised his teachings were Lawyer Xuan of Nanshan. Bodhidharma said, 'The meaning of the Dharma gates is the same.' Those who praised him were Chan Master Jiaoran and the Two Teachers Shaoshou. Those who secretly promoted and attained enlightenment were Chan Master Yongjia. Even if the paths are different, those who dare not but praise him are Teacher Zang of Xianshou. Some rebelled and stole his meaning to use, such as Guan Shi of Huayan. Some publicly commented on the similarities and differences, but had their own opinions in their hearts, such as Master Ji of Ci'en. Only Guifeng secretly used his words, but falsely rejected them, specializing in the sequential learning of the Four Dhyanas and Eight Samadhis, what is the difference between this and children playing games? To insult the elderly virtuous ones in this way is really bad! Liang Su said, 'Buddhism takes the Tiantai School as its compass.' Liu Zongyuan said in the words of Wu Xing, 'The Buddhist path is getting farther and farther away, and various heresies are competing to rise, only the Tiantai School has obtained the true transmission.' He also said to Long An, 'The transmission of the Dharma is getting weaker and weaker, and the most problems are with talking about Chan. Now those empty-headed fools, indulging in arrogance and self, all use Chan to disturb the Dharma, pretending to be ignorant and indulging in licentiousness and absurdity, I will join forces to correct these.' Asvaghosa, Nagarjuna
樹之道也。唯是明智。其生既晚。異端益肆。積德于躬。無辨于彼。將自屈伏。我言則光。顧予何者。輒與斯事。竊少聞大道于圓照禪師。且有言曰。他日勉讀經文。后三十年。果得明智。視彼暗證。禪魔禪鬼。定文字法師。乘壞驢車。無以正之。則不敢不勉。謹序本末。為之銘曰。釋迦世尊鶴林滅度。法付聲聞。則惟迦葉。其付菩薩。則有文殊。領受言教。則在阿難。既有是三。孰可闕一。迦葉之後。二十四傳至於師子。或曰二十八傳至於達磨。達磨在梁武時始來東土。於六度中特以禪名(云云)陳瓘贊曰。嚴奉木叉。堅持靜慮。以身為舌。說百億事。
梵光
字和甫。鄞人。陽姓。母王。感異夢而娠。十二月乃生。室有異香。年十二師普安鑒修。十六進具。謂。三世佛戒為根本。菩薩六度率先尸羅。戒律吾稻粱也。詎可一日忘。學律于湖心聖壽通照。師習教觀于延慶神智。慨然遊方。時臺道盛于浙西。天竺辨才嘉其精專。授以記莂。之白牛。見海慧智普。普講法華如來壽量品。廣談三身。大悟言下。還歸。普撫之曰。吾道東矣。必大振四明法席。宜自愛。歸止承天受業來請。太守王資深以廣壽召。政和四春。太守呂淙以延慶。請辭不獲。廣壽之眾愿從者百二十。卻之不可。延慶時五百眾。法智之盛不
【現代漢語翻譯】 現代漢語譯本： 樹的道理是這樣的。只有明智才是真理。它的出現比較晚，各種異端邪說更加放肆。要在自身積累德行，不要與他們爭辯。將要自己屈服。我的話語則會發揚光大。考慮到我是什麼樣的人，竟然參與這件事。我曾經從圓照禪師那裡稍微聽到過大道的道理，並且有話說，『以後要努力閱讀經文，三十年後，一定能夠獲得明智。』看待那些暗中證明自己開悟的人，以及禪魔禪鬼，還有那些只研究文字的法師，他們乘坐著破舊的驢車，沒有辦法匡正他們。那麼我不敢不努力。謹此敘述事情的本末，為它作銘文說：釋迦世尊在鶴林滅度，將佛法託付給聲聞弟子，那就是迦葉。將佛法託付給菩薩，那就是文殊。領受佛的言教，那就是阿難。既然有了這三位，哪一位可以缺少呢？迦葉之後，二十四代傳到師子尊者，或者說二十八代傳到達磨。達磨在梁武帝時期才來到東土，在六度中特別以禪宗聞名（此處省略）。陳瓘讚頌說：『嚴格地奉行木叉（戒律），堅持靜慮（禪定）。以自身為舌頭，宣說百億件事。』 梵光（Vanguang） 字和甫（Hefu）。是鄞縣人。俗姓陽。母親姓王。因為做了奇異的夢而懷孕，十二個月才生下他。房間里有奇異的香味。十二歲時拜普安鑒修為師。十六歲受具足戒。認為，『三世諸佛的戒律是根本，菩薩的六度以尸羅（戒律）為先。戒律是我的稻米和糧食啊，怎麼可以一天忘記呢？』在湖心聖壽通照律師那裡學習戒律。在延慶神智律師那裡學習天臺宗的教觀。慨然地四處遊歷。當時天臺宗在浙西非常興盛，天竺辨才讚賞他的精進和專一，授予他記莂（印可）。到白牛，見到海慧智普。智普講《法華經·如來壽量品》，廣泛地談論三身（法身、報身、應身），梵光在言下大悟。返回后，智普撫摸著他說，『我的道向東傳播了啊！一定會大大振興四明地區的法席。你要好好保重。』回到承天寺接受學業，有人來請他。太守王資深用廣壽寺來邀請他。政和四年春天，太守呂淙用延慶寺來邀請他，梵光推辭沒有成功。廣壽寺的僧眾願意跟隨他的人有一百二十人，拒絕他們也不可以。當時延慶寺有五百僧眾，法智非常興盛。
【English Translation】 English version: The way of the tree is thus. Only wisdom is truth. Its appearance is late, and various heresies are even more rampant. Accumulate virtue in oneself, and do not argue with them. One will submit oneself. My words will then be glorified. Considering what kind of person I am, I am actually involved in this matter. I once heard a little about the great Dao from Zen Master Yuanzhao, and there was a saying, 'In the future, strive to read the scriptures, and after thirty years, one will surely attain wisdom.' Look at those who secretly prove their enlightenment, as well as the Zen demons and Zen ghosts, and those Dharma masters who only study the words, they are riding on broken donkey carts, and there is no way to correct them. Then I dare not fail to strive. I hereby narrate the beginning and end of the matter, and write an inscription for it, saying: Shakyamuni Buddha passed away in the Crane Forest, entrusting the Dharma to the Shravaka disciples, that is, Kashyapa. Entrusting the Dharma to the Bodhisattvas, that is, Manjushri. Receiving the Buddha's teachings, that is, Ananda. Since there are these three, which one can be missing? After Kashyapa, twenty-four generations passed to Venerable Simha, or twenty-eight generations passed to Bodhidharma. Bodhidharma came to the Eastern Land during the reign of Emperor Wu of Liang, and was especially famous for Chan (Zen) among the Six Paramitas (omitted here). Chen Guan praised: 'Strictly observe the Moksha (precepts), uphold quiet contemplation (dhyana). Use oneself as a tongue to speak of hundreds of billions of things.' Vanguang Style name Hefu. He was a native of Yin County, with the surname Yang. His mother's surname was Wang. She became pregnant because of a strange dream, and gave birth to him after twelve months. There was a strange fragrance in the room. At the age of twelve, he became a disciple of Puan Jianshu. At the age of sixteen, he received the full precepts. He believed that 'the precepts of the Buddhas of the three worlds are the foundation, and the Bodhisattva's Six Paramitas take Shila (precepts) as the first. Precepts are my rice and grain, how can I forget them for a day?' He studied the precepts with Lawyer Tongzhao of Shengshou Temple in Huxin. He studied the teachings and contemplation of the Tiantai school with Lawyer Shenzhi of Yanqing. He traveled around with great emotion. At that time, the Tiantai school was very prosperous in western Zhejiang, and Tianzhu Biancai praised his diligence and dedication, and granted him a prophecy (recognition). He went to Bai Niu and saw Haihui Zhipu. Zhipu lectured on the 'Lifespan of the Tathagata' chapter of the Lotus Sutra, and spoke extensively about the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya), and Vanguang had a great enlightenment upon hearing it. After returning, Zhipu stroked him and said, 'My Dao has spread eastward! It will surely greatly revitalize the Dharma seat in the Siming area. You must take good care of yourself.' He returned to Chengtian Temple to receive studies, and someone came to invite him. Prefect Wang Zishen invited him with Guangshou Temple. In the spring of the fourth year of Zhenghe, Prefect Lu Cong invited him with Yanqing Temple, but Vanguang declined without success. One hundred and twenty monks from Guangshou Temple were willing to follow him, and it was impossible to refuse them. At that time, Yanqing Temple had five hundred monks, and the Dharma wisdom was very prosperous.
及也。靖康初。高麗貢使及境訪師云。國王問訊。翹佇大名。無階瞻禮。謹獻法衣。及寄曉師所著疏論二百卷。建炎三年。以老謝去。居茅山湛明庵。寓奉化福聖。延慶毀廢積年。太守仇待制思得人振起之。迎師再還。辭避不獲。群僚畢集。佇聽講演。仇嘆曰。微言發覆。聞所未聞。樓大學把麾尤重之。勇退而逃。留偈曰。頂發𣯶𣯶近六旬。前頭更鼓恐逡巡。免歸林下勤香火。放作閒雲野鶴身。眾不忍奪志。而樓謂。不可失。僚屬躬請。至於再三。紹興十二以疾丐閑院事。付道琛。而老於擇陽悟真。悟真與運使陸置鄰。嘗倅明結方外好。於此頻過。從明春辭之曰。老病頗久。以口腹累。悟真且辱。異顧御戢。不可言生。雖無常滅。心有所將。以後事托延慶陸具。舟行抵彼。沐浴更衣。趺坐與眾誦觀無量壽經。書遺訓付悟真．義誠等。作頌畢。眾諷安樂行至深入禪定。見十方佛。恬然而逝。紹興十三二月八也。壽八十。臘六十四。四月葬崇法祖塔。弟子正勤．正因．孫八人。傳道二百餘。天資樸素。坦率有度量。待人無貴賤。禮遇惟均。或難之。則曰。吾法以平等為心。不輕為行。容分別耶。初主延慶。值宣和壬寅大旱。郡請講雲雨經。依法築壇披軸。則云興。離席而雨作沛然。以濟昌國。戴氏鬼物所擾。巫覡羽流驅禳
【現代漢語翻譯】 現代漢語譯本： 及也。靖康初年（1126年），高麗的貢使來到境內拜訪曉師，說：『國王問候您，仰慕您的大名很久了，苦於沒有機會瞻仰您的尊容，謹獻上法衣，並寄上曉師所著的疏論二百卷。』建炎三年（1129年），曉師因年老請求離去，居住在茅山的湛明庵，后又寄居在奉化的福聖寺。延慶寺荒廢多年，太守仇待制想要找人來振興它，於是迎接曉師再次回到寺中。曉師推辭不掉，眾官員都聚集在一起，等待聽他講經說法。仇待制感嘆道：『精微的言論闡發深奧的道理，聽到了以前從未聽過的。』樓大學士也特別器重他。曉師想要退隱，於是逃離，留下偈語說：『頭頂的頭髮稀疏，已近六十歲，前面的時光恐怕不多了。不如回到林下勤修香火，放任自己像閒雲野鶴一樣自由自在。』眾人不忍心違揹他的意願，但樓大學士說：『不能失去他。』僚屬們親自請求，再三懇請。紹興十二年（1142年），曉師因病請求辭去寺院事務，將事務交給道琛。之後在擇陽悟真寺安度晚年。悟真寺與轉運使陸置相鄰，陸置曾經擔任明州的副職，與曉師結為方外之友，經常到寺中拜訪。來年春天，曉師向他告辭說：『我年老多病，因為口腹之慾而連累悟真寺，實在慚愧。不同的境遇難以預料，生死之事不可說。雖然沒有永恒的存在，但我的心有所歸。以後的事情就託付給延慶寺的陸置來安排。』曉師乘船抵達延慶寺，沐浴更衣，跏趺而坐，與眾人一同誦讀《觀無量壽經》，寫下遺訓交給悟真、義誠等人，作頌完畢。眾人誦讀《安樂行品》，曉師進入甚深禪定，見到十方諸佛，安詳地去世了。時間是紹興十三年（1143年）二月初八，享年八十歲，僧臘六十四年。四月，安葬在崇法祖塔。弟子有正勤、正因等八人，傳道的有二百餘人。曉師天資樸素，坦率有度量，待人沒有貴賤之分，禮遇都很平等。有人對此感到疑惑，曉師就說：『我的佛法以平等為心，不輕慢為行，難道可以分別對待嗎？』當初曉師主持延慶寺時，正值宣和壬寅年（1122年）大旱，郡里請求他講解《雲雨經》。曉師依法築壇，打開經卷，就見雲彩興起，離開座位后，大雨傾盆而下，解救了昌國的旱情。戴氏被鬼物所擾，巫師道士驅趕作法。
【English Translation】 English version: And also. In the early years of the Jingkang era (1126), the Goryeo (Korea) envoy visited Master Xiao, saying, 'The King sends his regards, admiring your great name for a long time, but lacking the opportunity to pay respects. I respectfully offer this Dharma robe and send two hundred volumes of commentaries written by Master Xiao.' In the third year of the Jianyan era (1129), Master Xiao requested to leave due to old age, residing at Zhanming Hermitage on Mount Mao, and later residing at Fusheng Temple in Fenghua. Yanqing Temple had been abandoned for many years, and Prefectural Governor Qiu Daizhi wanted to find someone to revitalize it, so he welcomed Master Xiao back to the temple. Master Xiao could not refuse, and all the officials gathered to listen to his lectures. Qiu Daizhi exclaimed, 'Subtle words expound profound principles, hearing what has never been heard before.' University Scholar Lou also highly valued him. Master Xiao wanted to retire, so he fled, leaving a verse saying, 'The hair on my head is sparse, nearing sixty years old, the time ahead is probably short. It is better to return to the forest to diligently cultivate incense, letting myself be free like idle clouds and wild cranes.' The people could not bear to go against his wishes, but University Scholar Lou said, 'We cannot lose him.' The officials personally requested, pleading again and again. In the twelfth year of the Shaoxing era (1142), Master Xiao requested to resign from temple affairs due to illness, handing over the affairs to Dao Chen. Afterwards, he spent his remaining years at Wuzhen Temple in Zeyang. Wuzhen Temple was next to Lu Zhi, the Transport Commissioner, who had served as the Deputy Prefect of Mingzhou and had become a friend of Master Xiao. He often visited the temple. In the spring of the following year, Master Xiao bid farewell to him, saying, 'I am old and sick, troubling Wuzhen Temple for my food and drink, I am truly ashamed. Different circumstances are unpredictable, and the matter of life and death cannot be spoken of. Although there is no eternal existence, my heart has a destination. I entrust the future affairs to Lu Zhi of Yanqing Temple to arrange.' Master Xiao sailed to Yanqing Temple, bathed and changed clothes, sat in the lotus position, and recited the 'Contemplation Sutra' with the assembly, writing down his last instructions to Wuzhen, Yi Cheng, and others, and completed a verse. The assembly recited the 'Chapter on Peaceful Practices', and Master Xiao entered deep samadhi, seeing the Buddhas of the ten directions, and passed away peacefully. The time was the eighth day of the second month of the thirteenth year of the Shaoxing era (1143), at the age of eighty, with sixty-four years as a monk. In April, he was buried in the Chongfa Ancestral Pagoda. His disciples included Zheng Qin, Zheng Yin, and eight others, and there were more than two hundred who transmitted the Dharma. Master Xiao was naturally simple, frank, and measured, treating people without distinction of noble or lowly, and treating everyone equally. Someone questioned this, and Master Xiao said, 'My Dharma takes equality as its heart, and non-contempt as its practice, how can there be discrimination?' Initially, when Master Xiao presided over Yanqing Temple, it was during the great drought of the Renyin year of the Xuanhe era (1122), and the prefecture requested him to lecture on the 'Sutra of Clouds and Rain'. Master Xiao built an altar according to the Dharma, and when he opened the sutra, clouds arose, and after leaving his seat, heavy rain fell, relieving the drought in Changguo. The Dai family was disturbed by ghosts, and shamans and Taoists performed rituals to drive them away.
弗效。迎師誦咒及門。崇滅。其在福聖。道俗請增戒。奉化鄔氏子附語曰。吾汝之先。久處幽冥。聞人間光法師為眾施戒。此日冥中異類悉脫。沉淪暫歸別汝。異跡多此類。或以問。則正色拒之。
思恭
烏程人。十九剃落。傳智神文教觀而歸時空相。廢于積潦。僅存百椽。師曰。事孰非幻。幻固有壞。壞而不興。必待其盡。而後從事乎。輦土增旱。為新屋三百十楹。輪藏壯麗。如大道場。從容無求。而人自趍。之工畢修懺三年。老於吳山解空。建炎己酉九月坐逝。荼毗。煙及皆得舍利。十二月葬院東南。壽七十二。弟子戒澄以下四十三人。禪者凈端。因觀師子戲入道。常以此接人。師尊事之。端亦密與語空相。講時端忽持片香。爇爐中。坐聽罷。揖曰。我老耳聾。未嘗聞若言。葉左丞(夢得)銘塔。
凈果
法真咸高弟。形如老鶴。語不阿世。撰金剛疏。欲講即講。不待眾集。友人巨律師游冥府。司姓名者曰。誤追也。可復還。臣窺其籍上云。明州凈果阇黎。講金剛般若經一百遍。其謂必師。且驚且喜。翌日以問。則披襟云。吾但講十遍。並以義讀成百遍耳。
擇瑛
字韞之。桐江俞氏。母王。夢二日貫懷因妊。彌月誕一男。次年又產一男。異之。俱令出家。各試經得度。長
【現代漢語翻譯】 現代漢語譯本： 弗效（沒有效果）。迎接僧人誦咒到了門口，災禍卻消滅了。這真是福德聖事。通道的俗人請他增加戒律。奉化鄔氏的兒子附在別人身上說話，說：『我是你們的先人，長久地處在幽暗的地方。聽說人間的光法師為大眾施戒，今天陰間的各種生靈都脫離了苦難，我暫時從沉淪中回來與你們告別。』類似的奇異事蹟很多。有人問他這些事，他就嚴厲地拒絕回答。
思恭
烏程人。十九歲剃度出家。傳習智者大師的神文教觀，後來迴歸時空相。寺廟因為長期被水淹而破敗，僅存一百根柱子。思恭禪師說：『世事哪一樣不是虛幻的？虛幻的事物本來就有毀壞的時候。如果毀壞了而不興建，一定要等到它完全消失，然後才開始做嗎？』於是運土增高地基，建造了三百一十間新房。輪藏壯麗，如同大道場。他從容淡泊，不求名利，而人們自然而然地歸附他。工程完畢后，他修懺三年。晚年在吳山解空寺圓寂。建炎己酉年九月坐化逝世。荼毗（火化）時，煙和灰燼中都發現了舍利。十二月葬在寺院東南方。享年七十二歲。弟子戒澄等四十三人。禪者凈端，因為觀看獅子嬉戲而悟道，常常用這個來接引他人。思恭禪師非常尊敬他。凈端也私下與他談論空相。講經時，凈端忽然拿著一片香，點燃在香爐中，坐著聽完。然後作揖說：『我老了，耳朵也聾了，從來沒有聽過您說這些。』葉左丞（夢得）為他銘刻塔碑。
凈果
法真和法鹹的高足弟子。外形像老鶴一樣清瘦，說話不阿諛奉承。撰寫了《金剛經疏》。想講經就講經，不等待眾人聚集。他的朋友巨律師遊歷冥府，管理姓名的人說：『抓錯了，可以放他回去。』巨律師偷看生死簿，上面寫著：『明州凈果阇黎，講《金剛般若經》一百遍。』他認為一定是凈果禪師，既驚訝又高興。第二天問凈果禪師，凈果禪師敞開衣襟說：『我只講了十遍，把義理讀出來算作一百遍罷了。』
擇瑛
字韞之，桐江俞氏。母親王氏，夢見兩個太陽進入懷中，因此懷孕。滿月後生下一個男孩。第二年又生下一個男孩。王氏覺得很奇異，就讓他們都出家。各自參加考試經典而得到度牒。長子...
【English Translation】 English version: It was ineffective. Welcoming the monk and chanting incantations at the door, the calamity was extinguished. This was truly a blessed and sacred event. The lay followers of the Dao requested him to increase the precepts. The son of the Wu family of Fenghua spoke through someone, saying, 'I am your ancestor, dwelling in the dark realms for a long time. I heard that the Dharma Master Guang is bestowing precepts upon the masses in the human world. Today, all kinds of beings in the underworld have escaped suffering. I have temporarily returned from the depths to bid you farewell.' There were many similar strange events. When someone asked him about these things, he sternly refused to answer.
思恭 (Sī Gōng)
A native of Wucheng. He was tonsured at the age of nineteen. He transmitted the teachings and contemplations of Zhiyi (智顗) and later returned to the concept of 'Shikong Xiang' (時空相, the aspect of time and space). The temple was dilapidated due to prolonged flooding, with only a hundred pillars remaining. Chan Master Sigong said, 'Which affair is not illusory? Illusory things are inherently subject to decay. If it decays and is not rebuilt, must we wait until it completely disappears before we begin to work on it?' Therefore, he transported earth to raise the foundation and built three hundred and ten new rooms. The revolving sutra repository was magnificent, like a great Dharma assembly. He was composed and without seeking, and people naturally flocked to him. After the project was completed, he practiced repentance for three years. He passed away at Wu Mountain Jiekong Temple in his old age. In the ninth month of the Jianyan Jiyou year, he passed away in a seated posture. During the cremation, relics were found in the smoke and ashes. In the twelfth month, he was buried southeast of the temple. He lived to be seventy-two years old. His disciples included Jieceng and forty-two others. The Chan practitioner Jingduan attained enlightenment by observing lions playing and often used this to guide others. Chan Master Sigong greatly respected him. Jingduan also privately discussed 'Shikong Xiang' with him. During a lecture, Jingduan suddenly took a piece of incense, lit it in the incense burner, and sat listening. After the lecture, he bowed and said, 'I am old and deaf, and I have never heard you say these things.' Vice Minister Ye (Mengde) inscribed the pagoda inscription for him.
凈果 (Jìng Guǒ)
A highly esteemed disciple of Fazhen and Faxian. His appearance was like a lean old crane, and his words did not flatter the world. He wrote a commentary on the Diamond Sutra. He would lecture whenever he wanted, without waiting for the crowd to gather. His friend, the Vinaya Master Ju, traveled to the underworld. The person in charge of names said, 'It was a mistake to summon him. He can return.' The Vinaya Master peeked at the register, which read, 'The Upadhyaya Jingguo of Mingzhou has lectured on the Diamond Prajna Sutra one hundred times.' He believed it must be Master Jingguo, and he was both surprised and delighted. The next day, he asked Master Jingguo, who opened his robe and said, 'I only lectured ten times, but reading the meaning aloud counts as one hundred times.'
擇瑛 (Zé Yīng)
His courtesy name was Yunzhi, from the Yu family of Tongjiang. His mother, Wang, dreamed of two suns entering her womb, and thus she became pregnant. After a full month, she gave birth to a boy. The following year, she gave birth to another boy. Wang found it strange and had them both become monks. They each passed the sutra examination and received ordination certificates. The eldest son...
名子欽。字希固。受業錢唐凈住。以遊方卒于臺。次即師也。失所恃。隨父來杭脫素南山瑞峰。師壽寧處邦進具。學律有聲。熙寧中見神悟于寶覺。聞演唱愧休曰。不意叔世。復有斯人。真吾師也。摳衣請教。朝夕匪懈。神悟器之。看不二門．金碑。不寢數月。以所得白神悟。神悟曰。法華妙旨。歸乎自心。宜善護持。勿自輕也。但恐摩尼至寶。投于弊囊。非所宜耳。學行著聞。朋儔嚮慕。如鏡去垢。有像斯現。如鐘內虛。隨扣而應播。遷南北。行止任緣。或住持。或寄講蘇杭．湖秀。餘二十處。老病于杭之祥符。時復揮麈。緇儒雲集。元符二春疾革自省。吾二十年。專弘上乘。啟悟群庶。豈謂嬰茲疾苦。力不能制。以所著撰對眾火之。奮身而起。憑幾向西。命諷彌陀。卷終而逝。三月二十九日也。阇維靈芝照塔。于蓮池西而銘之。壽五十五。臘三十二。師以聽神悟講。深悟凈教。述修證儀。以偈贊佛云。阿彌陀佛身金色。相好端嚴無等倫。白毫宛轉五須彌。紺目澄清四大海。光中化佛無數億。化菩薩眾亦無邊。四十八愿度眾生。九品咸令登彼岸。
凈梵
字治之。嘉禾笡氏。母龔。夢神人如佛。光明滿室而妊。洎生。名佛護。十歲。師勝果思永懺主專念彌陀。問之則曰。我要將來去他方丈養老在。十八
【現代漢語翻譯】 現代漢語譯本： 名子欽（名子欽，字希固），字希固（名子欽的字）。在錢塘凈住處學習，後來雲遊四方，在臺州去世。子欽是師壽寧的弟子。師壽寧失去依靠後，跟隨父親來到杭州，在南山瑞峰寺剃度出家。師壽寧在處邦處受具足戒，以精通戒律而聞名。熙寧年間，在寶覺寺見到神悟（寶覺寺僧人），聽到神悟講經，慚愧地說：『沒想到末世還有這樣的人，真是我的老師啊！』於是整理衣襟，請求教誨，早晚都不懈怠。神悟很器重他。子欽閱讀《不二門金碑》，數月不眠。將自己的心得告訴神悟。神悟說：『《法華經》的精妙旨意，歸於自心。應該好好守護，不要輕視自己。只是擔心摩尼至寶，被投入破舊的袋子里，不適合啊！』子欽的學識和品行廣為人知，朋友們都仰慕他，就像鏡子去除污垢，影像自然顯現；又像鐘內空虛，隨著敲擊而應聲。他四處遊歷，行止隨緣，或住持寺廟，或在蘇杭、湖秀等地寄居講學，共二十多處。晚年病住在杭州的祥符寺，時常揮動拂塵講經，僧人和儒生雲集。元符二年春天，病情加重，他反省自己說：『我二十年來，專門弘揚大乘佛法，啓發大眾，沒想到會遭受這樣的疾病痛苦，力量無法控制。』於是將自己所著的書籍，當著大家的面焚燒。然後奮身而起，靠著幾案面向西方，命人誦唸《彌陀經》，誦完一卷就去世了。時間是三月二十九日。荼毗后，靈芝照塔，建在蓮池西邊並立碑銘記。享年五十五歲，僧臘三十二年。子欽因為聽神悟講經，深刻領悟凈土教義，撰寫《修證儀》，並用偈頌讚美佛陀說：『阿彌陀佛身金色，相好端嚴無等倫。白毫宛轉五須彌，紺目澄清四大海。光中化佛無數億，化菩薩眾亦無邊。四十八愿度眾生，九品咸令登彼岸。』
凈梵（凈梵，字治之） 字治之（凈梵的字）。嘉禾笡氏人。母親龔氏，夢見神人如佛，光明充滿房間而懷孕。出生后，取名佛護。十歲時，跟隨勝果思永懺主專心念誦阿彌陀佛。問他將來想做什麼，他說：『我將來要去他方丈養老。』十八
【English Translation】 English version: Zi Qin (Zi Qin, styled Xi Gu), styled Xi Gu (Zi Qin's style name). He studied at Jingzhu Monastery in Qiantang, and later traveled around, passing away in Taizhou. Zi Qin was a disciple of Shi Shouning. After Shi Shouning lost his reliance, he followed his father to Hangzhou and was tonsured at Ruifeng Monastery on Nanshan Mountain. Shi Shouning received the complete precepts at Chu Bang's place, and was known for his mastery of the precepts. During the Xining era, he met Shen Wu (a monk of Baojue Monastery) at Baojue Monastery. Upon hearing Shen Wu's lectures, he said with shame: 'I didn't expect that in this degenerate age, there would still be such a person, truly my teacher!' He then adjusted his robes and requested instruction, never slacking morning or night. Shen Wu valued him greatly. Zi Qin read 'The Golden Inscription of the Non-Dual Gate', staying awake for months. He told Shen Wu his insights. Shen Wu said: 'The subtle meaning of the Lotus Sutra resides in one's own mind. You should guard it well and not belittle yourself. I only worry that the Mani jewel will be thrown into a tattered bag, which is not suitable!' Zi Qin's learning and conduct became widely known, and his friends admired him, like a mirror cleared of dirt, the image naturally appears; like a bell with an empty interior, it responds to every strike. He traveled everywhere, his movements depending on circumstances, sometimes residing in monasteries, sometimes lecturing in Suzhou, Hangzhou, Huxiu, and other places, totaling more than twenty locations. In his later years, he lived with illness at Xiangfu Monastery in Hangzhou, often waving his duster while lecturing, attracting gatherings of monks and scholars. In the spring of the second year of Yuanfu, his illness worsened, and he reflected on himself, saying: 'For twenty years, I have dedicated myself to propagating the Mahayana Dharma and enlightening the masses. I didn't expect to suffer such illness and pain, and my strength is unable to control it.' He then burned his writings in front of everyone. Then, he rose up, leaned against the desk facing west, and ordered people to recite the Amitabha Sutra. He passed away after finishing one scroll. The date was March 29th. After cremation, Lingzhi illuminated the pagoda, which was built west of the Lotus Pond and inscribed with a memorial. He lived to be fifty-five years old, with thirty-two years as a monk. Zi Qin, because he listened to Shen Wu's lectures, deeply understood the Pure Land teachings, wrote 'The Ritual of Cultivation and Realization', and praised the Buddha with a verse, saying: 'Amitabha Buddha's body is golden, His features are dignified and unparalleled. The white hair curls around five Sumerus, His blue eyes are clear like the four great seas. In his light, countless Buddhas are transformed, Countless Bodhisattvas are also transformed. The forty-eight vows save sentient beings, Causing all nine grades to ascend to the other shore.'
Jing Fan (Jing Fan, styled Zhi Zhi) Styled Zhi Zhi (Jing Fan's style name). A native of Jiahe Qi. His mother, Gong, dreamed of a divine being like a Buddha, with light filling the room, and became pregnant. After he was born, he was named Fuhu. At the age of ten, he followed Master Shengguo Siyong, the repentance master, and focused on reciting Amitabha Buddha. When asked what he wanted to do in the future, he said: 'I want to go to his other land to retire in the future.' Eighteen
進具。學教於超果凈。復依神悟。元豐中。年三十住新市西庵。遷蘇州大慈無量壽。以音聲言辭為佛事。澡沐灑濯。跪起拜伏。窮冬冱寒。風雪慘慄。長夏溽暑。陽光熾烈。未嘗少懈。講則以大部終而復始。至十餘遍。余文稱是作大法會。集眾慶懺。門徒絡繹。士庶傾心。得法弟子遍於吳中。檀施稟戒。滿於城邑。勉思溪王氏建塔造寺。刊大藏版流傳江浙。大觀庚寅三月。集三七僧。連修法華期。精誠處禱感普賢授戒羯磨稱凈梵比丘。聲如巨鐘。保倅黃公彥碑曰。異哉。師之道力如是。與北京道進法師夢釋迦文佛授戒。思大禪師夢梵僧四十二人加羯磨法圓滿戒品。異世同效。不其韙歟。法華期懺修習規式。師始肇建。二浙咸遵。元符中。夢黃衣人召入冥府。王稱讚已。今撿祥靄簿云。凈梵比丘累經劫數講法華經。遣使送歸。庚伏酷暑。眾不安臥。在水心亭被三衣坐。風雹涼爽。全不受暑。且示眾云。夏行冬令。眾愕然。驚歎法師神力。天龍衛護。變炎熱為清涼也。或與眾熏修禪觀。時或見金甲神人胡跪師前。蓋諸天守衛。恐時刻愆期。特來省察。自後他處修期。有見韋天按懺。點察行人名數。有不終懺者。必預定之乃是其中戒行不嚴。秉心不虔者爾。師依讖譯光明。別制懺本。與眾同修。當時感格。勝異非一。政和間
【現代漢語翻譯】 現代漢語譯本：進具（法號）。在超果凈處學習教義。又依止神悟。元豐年間，三十歲時住在新市西庵。后遷至蘇州大慈無量壽寺。以音聲和言辭作為佛事。沐浴灑掃，跪拜起立，在嚴寒的冬天和酷暑的夏天，都未曾有絲毫懈怠。講經時，將大部經典從頭到尾反覆講解十餘遍。其餘時間則稱是舉辦大法會，聚集眾人慶賀懺悔。門徒絡繹不絕，士人和百姓都傾心向往。得法的弟子遍佈吳中地區，供養和稟受戒律的人遍及城邑。勉勵思溪王氏建造佛塔和寺廟，刊印大藏經版本流傳於江浙一帶。大觀庚寅年三月，聚集二十一位僧人，連續修行法華期。以精誠之心祈禱，感得普賢菩薩授戒，羯磨儀式中稱其為凈梵比丘（清凈持戒的比丘）。聲音如洪鐘般響亮。保倅黃公彥在碑文中寫道：『奇異啊！法師的道力竟然如此。』與北京道進法師夢中釋迦牟尼佛授戒，思大禪師夢見四十二位梵僧為其加持羯磨法，圓滿戒品，異世同效，這難道不是值得稱讚的嗎？法華期懺悔修習的規式，由法師開始建立，二浙地區都遵從。元符年間，夢見黃衣人召入冥府。冥王稱讚之後，檢視祥靄簿，上面記載：『凈梵比丘累世劫數都在講法華經。』於是派使者送其返回。庚伏酷暑，眾人難以安睡，法師在水心亭披著三衣端坐，風雹涼爽，完全不受暑熱侵擾。並且向眾人開示說：『夏天行使冬天的號令。』眾人愕然，驚歎法師的神力，天龍護衛，將炎熱轉變為清涼。有時與眾人一同熏修禪觀，時常看見金甲神人胡跪在法師面前。這是諸天守護，恐怕時刻有所延誤，特來省察。自此以後，其他地方修行法華期時，有人看見韋陀天將按著懺本，點察修行人的名數。有不能堅持到最後完成懺悔的人，必定是預先註定的，乃是其中戒行不嚴謹，秉持的心不虔誠的人。法師依據讖語翻譯光明經，另外製定懺悔儀軌，與眾人一同修行，當時所感應到的殊勝和奇異之處，不止一端。政和年間 English version: Jin Ju (Dharma name). Studied the teachings under Chao Guo Jing. Also relied on Shen Wu. During the Yuanfeng era, at the age of thirty, he lived in the West Hermitage of Xinshi. Later, he moved to the Great Compassion Amitayus Temple in Suzhou. He used sound and speech as Buddhist activities. He bathed, sprinkled, knelt, stood, and prostrated himself. In the severe cold of winter and the scorching heat of summer, he never slacked off in the slightest. When lecturing on the scriptures, he would explain the major scriptures from beginning to end more than ten times. At other times, he would claim to hold grand Dharma assemblies, gathering people to celebrate repentance. Disciples came in an endless stream, and scholars and common people were all devoted. Disciples who attained the Dharma were all over the Wuzhong area, and those who made offerings and received precepts were all over the cities. He encouraged the Wang family of Sixi to build pagodas and temples, and to publish versions of the Tripitaka to circulate in the Jiangzhe area. In the third month of the Gengyin year of the Daguan era, he gathered twenty-one monks to continuously practice the Lotus Dharma Retreat. With sincere hearts, they prayed and were touched by Samantabhadra Bodhisattva bestowing precepts. In the Karma ceremony, he was called a Pure Brahma Bhikshu (a Bhikshu who purely upholds the precepts). His voice was as loud as a giant bell. Huang Gongyan, the vice-prefect, wrote in the stele: 'How extraordinary! The Dharma power of the master is like this.' Similar to the Beijing Daojin Dharma Master dreaming of Shakyamuni Buddha bestowing precepts, and the Si Da Zen Master dreaming of forty-two Brahma monks adding Karma Dharma for him, completing the precepts, the effects were the same in different worlds. Is this not worthy of praise? The rules for the Lotus Dharma Retreat repentance practice were created by the master, and the two Zhe areas all followed them. During the Yuanfu era, he dreamed of a person in yellow robes summoning him to the underworld. After the King praised him, he checked the Auspicious Mist Record, which stated: 'Pure Brahma Bhikshu has been lecturing on the Lotus Sutra for many kalpas.' Therefore, he sent messengers to send him back. During the Gengfu scorching heat, the people could not sleep peacefully. The Dharma Master sat in the Water Heart Pavilion wearing his three robes, and the wind and hail were cool, completely unaffected by the heat. And he revealed to the people: 'Summer is exercising the orders of winter.' The people were stunned, marveling at the Dharma Master's divine power, the protection of the devas and dragons, transforming the heat into coolness. Sometimes, when practicing Chan contemplation with the people, they often saw golden-armored divine beings kneeling before the Dharma Master. This was the protection of the devas, fearing that there would be any delay, so they came to inspect. From then on, when practicing the Lotus Dharma Retreat in other places, some people saw Weituo Heaven holding the repentance text, checking the names of the practitioners. Those who could not persist to the end and complete the repentance were certainly predetermined, and were those who were not strict in their precepts and whose hearts were not sincere. The Dharma Master translated the Sutra of Golden Light according to the prophecy, and separately created repentance rituals, practicing together with the people. The auspicious and extraordinary things that were felt at that time were not just one. During the Zhenghe era
【English Translation】 English version: Jin Ju (Dharma name). Studied the teachings under Chao Guo Jing. Also relied on Shen Wu. During the Yuanfeng era, at the age of thirty, he lived in the West Hermitage of Xinshi. Later, he moved to the Great Compassion Amitayus Temple in Suzhou. He used sound and speech as Buddhist activities. He bathed, sprinkled, knelt, stood, and prostrated himself. In the severe cold of winter and the scorching heat of summer, he never slacked off in the slightest. When lecturing on the scriptures, he would explain the major scriptures from beginning to end more than ten times. At other times, he would claim to hold grand Dharma assemblies, gathering people to celebrate repentance. Disciples came in an endless stream, and scholars and common people were all devoted. Disciples who attained the Dharma were all over the Wuzhong area, and those who made offerings and received precepts were all over the cities. He encouraged the Wang family of Sixi to build pagodas and temples, and to publish versions of the Tripitaka to circulate in the Jiangzhe area. In the third month of the Gengyin year of the Daguan era, he gathered twenty-one monks to continuously practice the Lotus Dharma Retreat. With sincere hearts, they prayed and were touched by Samantabhadra Bodhisattva bestowing precepts. In the Karma ceremony, he was called a Pure Brahma Bhikshu (a Bhikshu who purely upholds the precepts). His voice was as loud as a giant bell. Huang Gongyan, the vice-prefect, wrote in the stele: 'How extraordinary! The Dharma power of the master is like this.' Similar to the Beijing Daojin Dharma Master dreaming of Shakyamuni Buddha bestowing precepts, and the Si Da Zen Master dreaming of forty-two Brahma monks adding Karma Dharma for him, completing the precepts, the effects were the same in different worlds. Is this not worthy of praise? The rules for the Lotus Dharma Retreat repentance practice were created by the master, and the two Zhe areas all followed them. During the Yuanfu era, he dreamed of a person in yellow robes summoning him to the underworld. After the King praised him, he checked the Auspicious Mist Record, which stated: 'Pure Brahma Bhikshu has been lecturing on the Lotus Sutra for many kalpas.' Therefore, he sent messengers to send him back. During the Gengfu scorching heat, the people could not sleep peacefully. The Dharma Master sat in the Water Heart Pavilion wearing his three robes, and the wind and hail were cool, completely unaffected by the heat. And he revealed to the people: 'Summer is exercising the orders of winter.' The people were stunned, marveling at the Dharma Master's divine power, the protection of the devas and dragons, transforming the heat into coolness. Sometimes, when practicing Chan contemplation with the people, they often saw golden-armored divine beings kneeling before the Dharma Master. This was the protection of the devas, fearing that there would be any delay, so they came to inspect. From then on, when practicing the Lotus Dharma Retreat in other places, some people saw Weituo Heaven holding the repentance text, checking the names of the practitioners. Those who could not persist to the end and complete the repentance were certainly predetermined, and were those who were not strict in their precepts and whose hearts were not sincere. The Dharma Master translated the Sutra of Golden Light according to the prophecy, and separately created repentance rituals, practicing together with the people. The auspicious and extraordinary things that were felt at that time were not just one. During the Zhenghe era
。應師有婢為崇所纏。請施戒而止。葛氏施戒薦夫。見夫繞師三匝而去。宣和中。賈待制補為管內掌法。因稱法主。建炎戊申十月四日。終於寢。阇維葬舍利橫塘般若院。
蘊慈
初依壽安弼。次從天竺慈辨。慈辨十大弟子。師乃說法第一。首眾未幾。主西湖菩提．越之圓通。崇寧初。能仁虛席。大眾延佇文首座。能行人各然二指修法以請。大開法施。學士雲集。有十數說。迄今宗之。盛暑講勞。丈室少憩。而文適至。謂曰。此山居師席者。講罷不入懺室。則在禪堂。未有恣意偃臥者。師曰。敢不承教。自此祁寒烈暑不少懈。大小便利。沐浴更衣。雪中亦掬以沃。終於東山。太守孫公漸贊曰。天臺教師圓覺梵僧(號)。實際真風。丹青莫狀。霹靂齒牙。伏犀骨相。水月亭亭。作這模樣。教門有權實指迷章。
宗敏
字子修。錫號法雲。當湖魯通奉子。襁褓失所恃。成髻力學精進。深梵書。通儒典。不樂世諦。志慕空寂。八歲師德藏惟穆。十五進具。參超果照．廣化明．南屏玩及天竺慈辨。慈辨謀首座。或非其人。乃杭議請與論辨。同門畏服。紹聖初。豐侍郎(求之)典杭請主西湖菩提。元符中。呂大尉(吉甫)遷於馬腦。蔣樞密(之奇)時至湖上。訪問楞嚴大旨。贈詩云。每受楞嚴學。孤山
【現代漢語翻譯】 現代漢語譯本：應師有個婢女被崇所纏身，（應師）為她施戒才得以停止。葛氏施戒后推薦她的丈夫，（應師）看見她的丈夫繞著（應）師轉了三圈才離開。宣和年間，賈待制被補任為管內掌法，因此被稱為法主。建炎戊申年十月四日，（應師）在睡夢中去世，火化后舍利被安葬在橫塘般若院。
蘊慈
（蘊慈）最初依止壽安弼，後來跟隨天竺慈辨。（天竺）慈辨有十大弟子，（蘊）師是說法第一。擔任首座不久，主持西湖菩提和越州的圓通。（崇寧）初年，能仁寺住持的位置空缺，大眾期待文首座來擔任。能仁寺的人各自燃二指修法來祈請，（蘊慈）大開法施，學士雲集，有十幾次說法，直到現在（人們）還遵循他的說法。盛夏講經勞累，在丈室稍微休息，而文首座正好來到，說：『這座山居住持席位的人，講經完畢不進入懺室，就在禪堂，沒有恣意躺臥的。』（蘊）師說：『怎敢不聽從教誨。』從此以後，無論是嚴寒還是酷暑，（蘊慈）都不敢稍微懈怠。大小便，沐浴更衣，即使在雪中也用雪水來洗。最終在東山去世。太守孫公漸讚揚說：『天臺教師，圓覺梵僧（的稱號），實際的真風，丹青難以描繪。霹靂般的齒牙，伏犀骨的相貌，水月般清澈明亮，就是這樣的模樣。教門有權實指迷的篇章。』
宗敏
（宗敏）字子修，錫號法雲，是當湖魯通奉的兒子。還在襁褓中就失去了依靠。成年後努力學習精進，精通梵文，通曉儒家經典，不喜歡世俗之事，志向是嚮往空寂。八歲時師從德藏惟穆，十五歲受具足戒，參學于超果照、廣化明、南屏玩以及天竺慈辨。（天竺）慈辨想要找首座，但沒有合適的人選，於是杭州的人商議請（宗敏）去與（其他人）論辯，同門都畏懼佩服。（紹聖）初年，豐侍郎（求之）主管杭州，請（宗敏）主持西湖菩提。元符年間，呂大尉（吉甫）將（宗敏）遷到馬腦。蔣樞密（之奇）時常到湖，詢問《楞嚴經》的大旨，贈詩說：『每次接受《楞嚴經》的學習，（我）都感到自己像孤山的
【English Translation】 English version: Ying Shi had a maidservant who was plagued by Chong. (Ying Shi) performed precepts for her, and it stopped. Ge Shi, after performing precepts, recommended her husband, and (Ying) Shi saw her husband circling (Ying) Shi three times before leaving. During the Xuanhe period, Jia Daizhi was appointed as the head of law within the jurisdiction, and was therefore called the Dharma Lord. On the fourth day of the tenth month of the Wushen year of the Jianyan period, (Ying Shi) passed away in his sleep. After cremation, the relics were buried in Hengtang Prajna Monastery.
Yun Ci
(Yun Ci) initially relied on Shou'an Bi, and later followed Tianzhu Ciben. (Tianzhu) Ciben had ten great disciples, and (Yun) Shi was the foremost in preaching. Not long after becoming the head seat, he presided over the West Lake Bodhi and the Yuantong of Yuezhou. At the beginning of the (Chongning) period, the position of abbot of Nengren Temple was vacant, and the masses expected Wen, the head seat, to take the position. The people of Nengren Temple each burned two fingers to perform rituals to request (Yun Ci), who widely opened the Dharma teachings. Scholars gathered, and there were more than ten sermons, which are still followed today. During the hot summer, he was tired from lecturing and rested briefly in his room, and Wen, the head seat, happened to arrive and said: 'The person who occupies the abbot's seat in this mountain, after finishing lecturing, does not enter the repentance room, but stays in the meditation hall, and there is no one who lies down at will.' (Yun) Shi said: 'How dare I not obey the teachings.' From then on, whether in severe cold or scorching heat, (Yun Ci) did not dare to slack off even slightly. For urination and defecation, bathing and changing clothes, he would scoop up snow to wash himself even in the snow. He eventually passed away in Dongshan. Grand Administrator Sun Gongjian praised: 'A Tiantai teacher, a Yuanjue Brahman monk (title), the actual true style, difficult to depict in painting. Thunderous teeth, the appearance of a hidden rhinoceros bone, clear and bright like the moon in the water, that's how he is. The teaching gate has chapters on expedient and ultimate truths to guide the lost.'
Zong Min
(Zong Min), styled Zixiu, with the bestowed name Fayun, was the son of Lu Tongfeng of Danghu. He lost his support while still in swaddling clothes. After adulthood, he studied diligently and made progress, mastering Sanskrit and understanding Confucian classics. He disliked worldly affairs and aspired to emptiness and tranquility. At the age of eight, he studied under Dezang Weimu, and at the age of fifteen, he received the full precepts. He studied with Chaoguo Zhao, Guanghua Ming, Nanping Wan, and Tianzhu Ciben. (Tianzhu) Ciben wanted to find a head seat, but there was no suitable candidate, so the people of Hangzhou discussed inviting (Zong Min) to debate with (others). His peers were all in awe and admiration. At the beginning of the (Shaosheng) period, Feng Shilang (Qiuzhi) was in charge of Hangzhou and invited (Zong Min) to preside over the West Lake Bodhi. During the Yuanshu period, Grand Commandant Lu (Jifu) moved (Zong Min) to Manao. Privy Councilor Jiang (Zhiqi) often came to the lake and asked about the main points of the 'Surangama Sutra', and presented a poem saying: 'Every time I receive the learning of the 'Surangama Sutra', I feel like the solitary mountain.'
最有聞。寺西即勤公所居報恩院。東坡以勤與歐公為詩友名其泉。以六一退居泉上。宴坐三十年。兀朮陷杭院為煨燼。還當湖假族人庵以居。紹興七年示寂。命以衣盂修報恩塔。山椒而葬焉。年七十七。臘六十二。紹興二十五。有司以其地為延祥觀。遷報恩于山北鳥窠。弟子慧靜．主通奉香火。建東堂。擬藏其骨。阇維之次。容貌如生。族妷郎中察撰銘察。博究內典。有釋迦文佛紀行世。
擇卿
天臺人。根性聰利。智識高明。學于慈辨。特立獨行。朋儕敬畏。一家教觀。游泳穩密。嘗曰。四明所弘奧義深旨。吾悉得之。唯起教觀。信之不足。但不敢不信耳。主車溪壽聖。二十年不屈節豪右。而供施無虧。平生喜茗飲。一夕語侍者。碾茶一甌。鐘鳴報我。侍者報。鐘鳴矣。集眾證明。啜茶滿碗。書偈云。自古幻化三世佛。至今幻化五道人。人幻佛幻誰假真。東西南北孰疏親。五十四年漚已滅。澄清大海無等倫。泊然而化。所著秘密五章。高弟祥符昕及朋觀二師。
齊璧
字復圭。錫號慧覺。湖州莫內翰之叔。四歲父死。將殮。臥苫中。以身藉匱伏而厭焉。人無知者。久之乃出。見者異之。端重不妄言笑。得佛書一再讀成誦。他書不盡然。母使依開元鴻敏出家。十九進具。學教於祥符神智。次
【現代漢語翻譯】 現代漢語譯本 最有聞。寺西即勤公（勤公，指人名）所居報恩院。蘇軾因為勤公與歐陽修是詩友，便命名那裡的泉水。因為歐陽修晚年退居泉邊，在那裡靜坐了三十年。後來金兀朮攻陷杭州，報恩院被燒成灰燼。勤公回到當湖，暫住在族人的庵中。紹興七年圓寂，遺命用他的衣物和缽盂修建報恩塔，葬在山頂。享年七十七歲，僧臘六十二年。紹興二十五年，官府因為那塊地要建延祥觀，便將報恩院遷到山北的鳥窠。弟子慧靜主持通奉香火，建造東堂，打算安葬他的遺骨。火化的時候，容貌栩栩如生。族侄郎中察撰寫墓誌銘。察博學精通佛典，著有《釋迦文佛紀行》傳世。
擇卿
天臺人。天資聰穎，智慧高明。向慈辨學習。特立獨行，同伴敬畏。對於天臺宗的教觀，理解透徹穩固。曾經說過：『四明知禮法師所弘揚的奧義深旨，我都完全領會了。唯獨對於起教觀，我信的還不夠，只是不敢不信罷了。』主持車溪壽聖寺二十年，不向權貴低頭，而寺廟的供養也沒有虧缺。平生喜歡喝茶，一天晚上告訴侍者：『磨一碗茶，聽到鐘聲就告訴我。』侍者告知：『鐘已經響了。』於是召集眾人證明，喝完一滿碗茶，寫下偈語說：『自古幻化三世佛，至今幻化五道人。人幻佛幻誰假真，東西南北孰疏親。五十四年漚已滅，澄清大海無等倫。』說完便安詳圓寂。著有《秘密五章》，高徒有祥符昕和朋觀二位法師。
齊璧
字復圭，法號慧覺。是湖州莫內翰的叔叔。四歲時父親去世，準備入殮時，他躺在草蓆上，用身體壓著棺材，悶悶不樂。人們都不知道，過了很久才出來，見到的人都覺得他很奇異。他舉止端莊，不隨便說笑。得到佛經，讀一兩遍就能背誦，其他的書卻不能這樣。母親讓他跟隨開元寺的鴻敏出家。十九歲受具足戒。向祥符神智學習天臺宗的教義。
【English Translation】 English version Most renowned. The temple west is Bao'en Monastery, where Qin Gong (Qin Gong, referring to a person's name) resided. Su Shi named the spring there because Qin Gong and Ouyang Xiu were poetry friends. Because Ouyang Xiu retired to the spring in his later years, he sat there quietly for thirty years. Later, Wuzhu of the Jin dynasty captured Hangzhou, and Bao'en Monastery was burned to ashes. Qin Gong returned to Danghu and temporarily lived in the hermitage of his clansmen. He passed away in the seventh year of Shaoxing, leaving instructions to build the Bao'en Pagoda with his clothes and alms bowl, and to be buried on the top of the mountain. He lived to be seventy-seven years old, with sixty-two years as a monk. In the twenty-fifth year of Shaoxing, the government moved Bao'en Monastery to Niaoke in the north of the mountain because they wanted to build Yanxiang Temple on that land. His disciple Huijing presided over the offering of incense, built the East Hall, and planned to bury his remains there. During cremation, his appearance was lifelike. His clan nephew, the Secretary Lang Zhong Cha, wrote the epitaph. Cha was erudite and proficient in Buddhist scriptures, and wrote 'The Biography of Sakyamuni Buddha' which was passed down to later generations.
Ze Qing
A native of Tiantai. He was intelligent and wise. He studied with Ci Bian. He was independent and unique, and his peers respected and feared him. He had a thorough and solid understanding of the Tiantai school's teachings and contemplation. He once said: 'I have fully understood the profound meaning of the teachings propagated by Master Zhi Li of Siming. Only regarding the initiation of teachings and contemplation, my faith is not enough, but I dare not disbelieve it.' He presided over Chexi Shousheng Temple for twenty years, never bowing to the powerful, and the temple's offerings were never lacking. He loved drinking tea all his life. One night, he told his attendant: 'Grind a bowl of tea and tell me when the bell rings.' The attendant informed him: 'The bell has rung.' So he gathered everyone to witness, drank a full bowl of tea, and wrote a verse saying: 'From ancient times, the illusory Three Buddhas, to this day, the illusory Five Paths of beings. If beings and Buddhas are illusions, who is real? Who is close and who is distant in the east, west, north, and south? After fifty-four years, the bubble has burst, the clear ocean is unparalleled.' After saying this, he passed away peacefully. He wrote 'Five Chapters of Secrets'. His senior disciples were Master Xiangfu Xin and Master Pengguan.
Qi Bi
His courtesy name was Fugui, and his Dharma name was Huijue. He was the uncle of Mo Nehan of Huzhou. His father died when he was four years old. When preparing for the encoffining, he lay on the straw mat, pressing on the coffin with his body, looking unhappy. No one knew, and he came out after a long time. Those who saw him found him strange. He was dignified and did not speak or laugh casually. He could recite Buddhist scriptures after reading them once or twice, but not other books. His mother sent him to become a monk under Hongmin of Kaiyuan Temple. He received full ordination at the age of nineteen. He studied the teachings of the Tiantai school with Xiangfu Shenzhi.
依慈辨。慈辨命講文殊．般若．彌陀等經。示二偈令歸湖闡化。凡十年間主杭之超化．湖之寶藏．蘇之觀音．秀之壽聖。靡不服從。自慈辨主天竺。嗣席非其人。學徒謀曰。得璧公可興。翁師(彥國)聞之。具禮邀迎。鐘鼓一新。翕然復盛。星羅匝坐。不啻半千。隨扣而應。若撞巨鐘。半夜頂彌陀像。旋繞憶念。建炎己酉八月二十一日謂首座曰。吾床前多寶塔現。何也。座曰。和尚平日流通法華。期為證矣。師曰。吾愿見彌陀。集僧唸佛助我。僧繫念間。以手指曰。眾僧自退。我見阿彌陀佛。已端然坐逝。壽五十九。閏月甲申葬山西草堂側。賜妙辨號。塔名慧寂。弟子密印大師．修慧等二十餘人。所著尊勝懺法普賢觀新疏祖源記助解孤山無量義經雜珠記集安般守意法門。住天竺時。大旱。泉脈竭。眾憂之。師密以禱。夢泉發山前西坡。且掘之。清流迸涌。味甘不竭。因砌方池。筧于香積。名曰夢泉。作記表之。有婦久疾。夢入寺。師為悔謝宿過。既覺。不藥而癒。師素苦風眩。嘗立道場。要期七日。未竟疾作。顛仆幾絕。猶不暫舍。宴坐為觀。有神舞於前。頃之無恙。疾不復作。主寶藏時。每歲終興唸佛會。男女各一晝夜。僧一晝夜。不相混雜。其主橫山。每日落如懸鼓時。率徒旋繞。同聲繫念。設丈六像。諷彌陀經
．或觀經．或勢至章。然後繫念十匝。週而復始。一晝夜四十餘遍。中宵䇿勸曰。我等未知唸佛之時。其心在在常處。諸根隨逐諸塵。作諸不善。犯一吉羅。九百千歲墮泥犁中。況余輕重篇。聚罪等河沙。若不繫念彌陀。苦難難拔。稱佛名故。于唸唸中除八十億劫生死之罪。況復父母生我劬勞。本求度脫。若我破戒墮苦。父母寧不失望。如此思惟。得不復痛。宜各勤行精進。聞者瀝膽傾心。舉身自撲。又曰。如是繫念。乃依小阿彌陀經一日功勛。今幸已成。諸人皆當各有一華生凈土池內。如東都資福曦師。定中見圓照禪師已有一金蓮華甚大。汝等自今日去。常須唸佛。養取此華。鄰峰興福瑰禪師每聞繫念。領眾隨喜。嘗著四十八愿序文富義博。能詩。清婉可愛。如雲之子四明去。令余憶四明。釋天千載照。教海一番清。左丞葉夢得塔銘曰。余政和初。葬先君于辨山。求方外士與之遊。得二人。體真大師思恭與師也。蓋其為人警悟通敏。得於天資。妙達禪那。不役名相。出入孔老。更發其言。每正席。環座數百人。其辭如車下坂水。建瓴不可捕詰。而性甚和。與物接未嘗見喜慍色。郎中劉嶸跋謚號。塔銘曰。師孤高峻潔。學行過人。以慈悲開導迷惑。以遊戲文章而作佛事。道俗仰而尊之。是真能克肖辨才。祖風慈辨家法
者也。
應如
婺之。浦江胡氏。受業龍德。博聞強記。議論軼群。依慈辨于天竺。訪靈山舊友。友出六能教義。師與論辨。觀者如堵。彼義墮而退。師揭竿系帛。謂同學曰。外國破敵則豎勝幡。道場降魔亦表勝相。今揭一竿。蓋仿此也。眾服其烈。目為虎子。馮給事贊云。平生眾里得虎子之稱。蓋指同列。聞風膽喪也。初慈辨得南屏通相三觀。欲付慧覺壁。許以靜夜入室密授。師聞之於室外陟梯揭瓦。側耳竊聽。盡得法要。飛雪翻空。身如被鎧。且謂慈辨曰。我于通相三觀。若有陰相。已解得徹。慈辨曰。應如賊漢。盜我法耶。即欲擯斥。眾與告免。禮謝而止。洎主上竺。兀朮殘破。鞠為煨燼。唯藏殿存。每就講演。來眾云委。或勸遣化創巨堂。師曰。我只流通。不管湫隘。后必有修造者來。師之逝也果有普覺。果任其事焉。紹興五年九月。朔車駕。然香大士殿。師稽首祝聖天威。咫尺奏對如流。賜萬歲香山供養大士。山家以如虎稱者三人。東山本如．四明道如．次則師也。師臨文即講。不尚著述。唯出指難三分而已。其傳法偈云。告傳智者。一性之宗。三千實相。妙空假中。一念法界。生佛體同。凡聖一如。善惡理融。毗盧身土。湛若虛空。若曉斯旨。法法圓通。左之右之。受用無窮。得法崇先志．
【現代漢語翻譯】 現代漢語譯本 他就是應如（Ying Ru）。
他是婺州（Wu Zhou）浦江（Pujiang）胡氏人。在龍德（Longde）寺學習，博聞強記，議論超群。他跟隨慈辨（Ci Bian）學習於天竺（Tian Zhu），拜訪靈山（Lingshan）的舊友。他的朋友提出了六能教義（Liu Neng Jiao Yi），應如與他辯論，觀看的人如同墻壁一樣密集。對方的義理潰敗而退卻。應如於是豎起竹竿，繫上白絹，對同學們說：『外國軍隊戰勝敵人就豎起勝利的旗幟，道場降伏邪魔也應表現出勝利的景象。現在豎起一根竹竿，大概就是效仿這個做法。』眾人佩服他的剛烈，稱他為『虎子』。馮給事（Feng Geishi）讚揚他說：『平生在眾人之中得到虎子的稱號』，大概是指他的同僚，聽聞他的風采就膽戰心驚。當初慈辨得到了南屏（Nanping）通相三觀（Tongxiang San Guan），想要傳授給慧覺壁（Huijue Bi），答應在靜夜入室秘密傳授。應如在室外登上梯子，揭開瓦片，側耳偷聽，完全得到了其中的法要。當時飛雪漫天，他身上好像穿著鎧甲一樣。並且對應如說：『我對於通相三觀，如果有什麼不明白的地方，已經徹底理解了。』慈辨說：『你真是個賊漢，盜取我的法啊！』就要驅逐他，眾人為他求情才免於被逐。應如行禮謝罪才得以平息。等到他主持上竺（Shang Zhu）寺時，兀朮（Wushu）的軍隊殘破寺廟，燒成灰燼，只有藏殿（Zang Dian）倖存。每次應如前去講演，來聽眾如同云一樣聚集。有人勸他化緣建立大的殿堂，應如說：『我只管流通佛法，不管地方狹窄。以後必定有修造的人來。』應如圓寂後果然有普覺（Pujue）來主持此事。紹興（Shaoxing）五年九月，皇帝的車駕來到，在燃香大士殿（Ranxiang Dashi Dian），應如叩拜祝願皇帝聖壽萬安，近距離奏對如流水般順暢。皇帝賜予萬歲香山（Wansui Xiangshan）供養大士（Gongyang Dashi）。山家以『如虎』稱呼的有三人：東山本如（Dongshan Benru）、四明道如（Siming Daoru），其次就是應如。應如臨文即講，不崇尚著作，只寫了《指難三分》（Zhi Nan San Fen）。他的傳法偈說：『告訴傳法的智者，一性（Yi Xing）之宗，三千實相（Sanqian Shixiang），妙空假中（Miaokong Jiazhong）。一念法界（Yinian Fajie），生佛體同（Shengfo Titong）。凡聖一如（Fansheng Yiru），善惡理融（Shanean Lirong）。毗盧身土（Pilu Shentu），湛若虛空（Zhanru Xukong）。若曉斯旨，法法圓通（Fafa Yuantong）。左之右之，受用無窮（Shouyong Wuqiong）。』得法崇先志。
【English Translation】 English version This is Ying Ru (應如, a Buddhist monk).
He was from the Hu family of Pujiang (浦江) in Wuzhou (婺州). He studied at Longde (龍德) Temple, possessed extensive knowledge and a strong memory, and his arguments were outstanding. He followed Ci Bian (慈辨) to study at Tianzhu (天竺, ancient India), and visited old friends at Lingshan (靈山). His friend proposed the Six Abilities Doctrine (六能教義, Liu Neng Jiao Yi), and Ying Ru debated with him, with onlookers as dense as a wall. The opponent's arguments collapsed and retreated. Ying Ru then erected a bamboo pole and tied a white silk cloth to it, saying to his fellow students: 'Foreign armies raise victory flags when they defeat enemies, and the Dharma assembly should also display a sign of victory when subduing demons. Now, erecting a pole is probably imitating this practice.' The crowd admired his fierceness and called him 'Tiger Cub'. Feng Geishi (馮給事, an official title) praised him, saying: 'Throughout his life, he has been called Tiger Cub among the crowd,' probably referring to his colleagues, who were terrified upon hearing of his demeanor. Initially, Ci Bian obtained the Nanping (南屏) Comprehensive Appearance Three Contemplations (通相三觀, Tongxiang San Guan) and wanted to transmit it to Huijue Bi (慧覺壁), promising to secretly impart it in a quiet night in the room. Ying Ru climbed a ladder outside the room, removed the tiles, and eavesdropped, fully obtaining the essential points. At that time, snow was flying all over the sky, and he felt as if he were wearing armor. Furthermore, he said to Ci Bian: 'Regarding the Comprehensive Appearance Three Contemplations, if there was anything I didn't understand, I have now thoroughly understood it.' Ci Bian said: 'You are truly a thief, stealing my Dharma!' He wanted to expel him, but the crowd pleaded for him, and he was spared expulsion. Ying Ru bowed and apologized, and the matter was settled. When he presided over Shang Zhu (上竺) Temple, Wushu's (兀朮, a Jurchen general) army destroyed the temple, burning it to ashes, with only the Treasure Hall (藏殿, Zang Dian) surviving. Every time Ying Ru went to lecture, the audience gathered like clouds. Someone advised him to solicit donations to build a large hall, but Ying Ru said: 'I only care about spreading the Dharma, regardless of the narrowness of the place. There will surely be someone to build it in the future.' After Ying Ru passed away, Pujue (普覺) indeed came to preside over the matter. In the ninth month of the fifth year of Shaoxing (紹興, an era name), the emperor's carriage arrived at the Burning Incense Great Being Hall (燃香大士殿, Ranxiang Dashi Dian). Ying Ru prostrated himself and wished the emperor a long life, answering questions fluently at close range. The emperor bestowed offerings to the Great Being of Wansui Xiangshan (萬歲香山, a mountain name). The mountain monks called three people 'Tiger': Dongshan Benru (東山本如), Siming Daoru (四明道如), and then Ying Ru. Ying Ru lectured immediately upon reading the text, not advocating writing, only writing 'Pointing Out Difficulties in Three Parts' (指難三分, Zhi Nan San Fen). His Dharma transmission verse says: 'Tell the wise ones who transmit the Dharma, the essence of One Nature (一性, Yi Xing), the Three Thousand Real Aspects (三千實相, Sanqian Shixiang), the Wondrous Emptiness, Provisionality, and Middle Way (妙空假中, Miaokong Jiazhong). The Dharma Realm in a Single Thought (一念法界, Yinian Fajie), the identity of sentient beings and Buddhas (生佛體同, Shengfo Titong). The identity of ordinary beings and sages (凡聖一如, Fansheng Yiru), the harmonious integration of good and evil principles (善惡理融, Shanean Lirong). Vairocana's body and land (毗盧身土, Pilu Shentu), clear and vast like empty space (湛若虛空, Zhanru Xukong). If you understand this meaning, every Dharma is perfectly interconnected (法法圓通, Fafa Yuantong). To the left and to the right, the benefits are endless (受用無窮, Shouyong Wuqiong).' Obtaining the Dharma, honor the aspirations of the predecessors.
白蓮仙等數十人。塔在寺西北隅。
蘊齊
字擇賢。錫號清辨。錢唐周氏。師湖山凈明子猷。二十三試經進具。傳教觀於法明會賢。慈潤靈玩。因患疫病。百藥不治。力課觀音尊號。夢大士以斤斧鑿開胸臆。易以他臟。用手捫摩。所患即愈。凡平日經服。微文奧義。靡不洞達。講唱無滯。舉筆成章。咸謂大士以辨才三昧錫之。住錢唐道林常熟上方．次東靈．次南屏．次姑蘇廣化．次三衢浮石．后又住上方。老於東。方丈南屏乃蔣樞密所請。贈詩云。道人重演蓮華教。佛隴家風好諦聽。浮石疏云。坐斷頂山。悲垂廣化。酌東靈之水。潤焦谷牙。起南屏之云。注甘露雨。政和中述菩薩戒記于上方。世號頂山記。有二十八偈讚妙經。皆囊括經旨。匪恃騷雅也。如序品云。彌勒．文殊兩饒舌。方知躬稟舊威仗。建炎四年正月十一集眾。諷彌陀經。稱彌陀號。作頌曰。七十七年機關木。逢場作戲任縱橫。如今線索俱收了。北斗藏身即便行。門人法清分舍利藏於上方方丈。高弟姑蘇景德法雲。編翻譯名義七卷。
仲閔
衢之祥符僧。久依扶宗忠。次依南屏。文以雄辨見稱虎子。政和中還鄉主浮石。戶外屨滿。常大言云。吾座下無五百眾不講大部。故一生唯講小部帙。將順世集眾于祥符法堂。升師子座。方
【現代漢語翻譯】 現代漢語譯本：白蓮仙等數十人住在寺廟西北角的塔中。
蘊齊（法號清辨），字擇賢，是錢塘周氏人。他師從湖山凈明子猷。二十三歲時通過考試，具備了傳教的資格。在法明、會賢、慈潤、靈玩等地傳教。因為患上疫病，各種藥物都無法醫治，於是努力唸誦觀音菩薩的尊號。夢見觀音大士用斧頭鑿開他的胸膛，換上了其他的內臟，並用手撫摸，他的病立刻就好了。凡是平日裡所學習的經典，無論是細微的文字還是深奧的含義，沒有不通達的。講經說法流暢無阻礙，提筆就能寫成文章。人們都說這是觀音大士用辯才三昧賜予他的。他先後住在錢塘道林、常熟上方、東靈、南屏、姑蘇廣化、三衢浮石等地，最後在上方寺養老。南屏方丈是蔣樞密邀請他去的。蔣樞密贈詩說：『道人重演蓮華教，佛隴家風好諦聽。』浮石疏中寫道：『坐斷頂山，悲垂廣化。酌東靈之水，潤焦谷牙。起南屏之云，注甘露雨。』政和年間，他在上方寺撰寫了《菩薩戒記》，世人稱之為《頂山記》。他還有二十八首偈頌讚美妙法蓮華經，都概括了經書的要旨，並非只是依靠華麗的辭藻。例如在序品中寫道：『彌勒（未來佛），文殊（智慧的象徵）兩饒舌，方知躬稟舊威仗。』建炎四年正月十一，他召集眾人，諷誦《彌陀經》，稱念阿彌陀佛的名號，並作頌說：『七十七年機關木，逢場作戲任縱橫。如今線索俱收了，北斗藏身即便行。』他的門人法清將他的舍利分藏在上方寺方丈。他的高徒，姑蘇景德法雲，編纂了《翻譯名義》七卷。
仲閔是衢州祥符寺的僧人，長期依止扶宗忠，後來又依止南屏。文才雄辯，被稱為虎子。政和年間回到家鄉主持浮石寺，門外鞋子堆滿了。他經常大聲說：『我的座下如果沒有五百人，就不講大部經典。』所以一生只講小部帙的經典。即將圓寂時，在祥符寺法堂召集眾人，登上師子座。
【English Translation】 English version: Bai Lianxian and dozens of others lived in the pagoda in the northwest corner of the temple.
Yun Qi (Dharma name Qingbian), styled Zexian, was from the Zhou family of Qiantang. He studied under Jingshan Jingming Ziyou. At the age of twenty-three, he passed the examination and was qualified to preach. He preached in Faming, Huixian, Cirun, Lingwan and other places. Because he suffered from an epidemic disease that could not be cured by various medicines, he diligently recited the honorable name of Avalokiteshvara Bodhisattva. He dreamed that Avalokiteshvara Bodhisattva opened his chest with an axe, replaced it with other internal organs, and touched it with his hand, and his illness was immediately cured. All the scriptures he had studied on weekdays, whether subtle words or profound meanings, were all understood. He preached fluently and without hindrance, and could write articles as soon as he picked up a pen. People said that Avalokiteshvara Bodhisattva bestowed him with the Samadhi of Eloquence. He lived successively in Daolin of Qiantang, Shangfang of Changshu, Dongling, Nanping, Guanghua of Gusu, Fushi of Quzhou and other places, and finally spent his old age in Shangfang Temple. The abbot of Nanping was invited by Jiang Shumi. Jiang Shumi gave him a poem saying: 'The Taoist priest reenacts the Lotus teaching, the family style of Folong is good to listen to.' Fushi Shu wrote: 'Sitting on the top of the mountain, compassionately hanging down Guanghua. Drinking the water of Dongling, moistening the scorched valley teeth. Rising the clouds of Nanping, pouring sweet dew rain.' During the Zhenghe period, he wrote 'A Record of the Bodhisattva Precepts' in Shangfang Temple, which was known as 'A Record of Dingshan' by the world. He also had twenty-eight verses praising the Wonderful Dharma Lotus Sutra, which all summarized the main points of the scriptures, not just relying on gorgeous rhetoric. For example, in the introduction, it is written: 'Maitreya (the future Buddha), Manjusri (symbol of wisdom) are both eloquent, only then do we know that we are personally relying on the old power.' On the eleventh day of the first month of the fourth year of Jianyan, he gathered the people, chanted the Amitabha Sutra, recited the name of Amitabha Buddha, and wrote a eulogy saying: 'Seventy-seven years of mechanical wood, acting as a play on the occasion. Now that the clues are all collected, the Big Dipper hides itself and then leaves.' His disciple Faqing divided his relics and hid them in the abbot of Shangfang Temple. His senior disciple, Jingde Fayun of Gusu, compiled seven volumes of 'Translation of Names and Meanings'.
Zhong Min was a monk of Xiangfu Temple in Quzhou. He relied on Fuzong Zhong for a long time, and later relied on Nanping. He was known as a tiger cub for his eloquence. During the Zhenghe period, he returned to his hometown to preside over Fushi Temple, and the shoes outside the door were piled up. He often said loudly: 'If there are not five hundred people under my seat, I will not lecture on the major scriptures.' Therefore, he only lectured on the small scriptures in his life. When he was about to pass away, he gathered the people in the Dharma Hall of Xiangfu Temple and ascended the lion throne.
趺足銀臺。自西方至。喝曰。吾平生解第一義。誓取金臺。瞑目遽逝。見者驚呼。師子座者。以木雕飾作師子狀。高丈餘。安蓮華臺座。是寺多出高流。每以是為升陟之階。自師一登后。無繼者。今革為禪。棄之殿角矣。著憲章集。自序曰。釋氏子有所述。必求公卿大夫為序。冠其首。跋其尾。駕其記行。其世且衣冠之士。豈知吾之是。識吾之非。儻是而無序。天能喪乎哉。設非而有序。人能駕乎哉。予僻於事操。心則有所不然耳。何也。如契聖心。自流通而無壅。稍違教旨。諒湮沒而不行。無壅而少贊。真風不行而免誤來學。是與不是。行與不行。其孰為知我者乎至哉。天下之公言也。周公營洛之議。何以尚此。
釋門正統第六 卍新續藏第 75 冊 No. 1513 釋門正統
釋門正統第七
良渚沙門 宗鑒 集
中興第四世十五傳
法鄰
錫號慧照。明智高弟。義天僧統來求法。首至四明。太守命明智與師館伴。義天師事明智而友師。請䟦教乘類書。歸國流通。其文曰。文字者。聖人寓妙道之器也。作者猶不可忽。治者所宜盡心。昔之畫卦作書。天應孔著。或河出圖。或鬼以泣。迄至堯舜。四時巡守。先考書文。孔子作春秋彌謹。其法左氏授經。顯諸義例。殆無
【現代漢語翻譯】 現代漢語譯本：
某僧人雙腿盤坐在銀臺上，從西方而來。他高聲說：『我平生領悟了第一義諦，誓要登上金臺。』說完就閉上眼睛去世了。看見的人都驚呼。所謂的『師子座』（Simhasana），是用木頭雕刻裝飾成獅子的形狀，高一丈多，上面安放蓮花臺座。這座寺廟經常出現高僧，每次都把這師子座作為陞遷的階梯。自從這位僧人登上師子座之後，就沒有人再繼承了。現在已經把它改造成禪床，丟棄在殿角了。他著有文集，在自序中說：『釋迦牟尼的弟子如果有所著述，必定要請公卿大夫作序，放在書的最前面，再寫跋放在書的最後面，用來抬高自己的記行文字。那些世俗的當官的人，哪裡知道我的是處，又哪裡能識別我的非處？如果我的作品是正確的卻沒有序言，難道上天會因此降下災禍嗎？如果我的作品是錯誤的卻有序言，難道人們就能因此抬高它嗎？』我偏執于自己的行為操守，內心卻不這樣認為。為什麼呢？如果作品契合聖人的心意，自然會流通而沒有阻礙；稍微違背佛教的宗旨，就會被埋沒而不能流傳。沒有阻礙卻很少有人讚揚，真正的佛法就不會流行，但也可以避免誤導後來的學習者。這樣的是與不是，流行與不流行，又有誰能真正瞭解我呢？』這真是天下公正的言論啊！當年周公營建洛邑的決策，又怎麼能超過這些呢？
《釋門正統》第六 卍新續藏第 75 冊 No. 1513 《釋門正統》
《釋門正統》第七
良渚沙門 宗鑒 輯
中興第四世十五傳
法鄰
被賜予『慧照』的稱號。是明智的高足弟子。義天僧統（Uicheon）來中國求法，首先到達四明。太守命令明智和法鄰一起招待他。義天師從明智，但與法鄰是朋友關係。他請求法鄰抄寫佛教典籍，帶回自己的國家流通。其中的文字說：『文字是聖人用來寄託微妙道理的工具。作者尚且不可輕忽，治理文字的人更應該盡心盡力。從前畫八卦、創作文字，上天都有所迴應，或者黃河出現圖畫，或者鬼神因此哭泣。到了堯舜時代，四時巡視，首先考察書文。孔子作《春秋》非常謹慎，左丘明傳授經書，闡明各種義例，幾乎沒有……』
【English Translation】 English version:
A monk sat cross-legged on a silver platform, arriving from the West. He exclaimed, 'Throughout my life, I have understood the First Principle, and I vow to ascend the Golden Platform!' He then closed his eyes and passed away. Those who witnessed this were astonished. The 'Lion Throne' (Simhasana) is a wooden structure carved and decorated in the shape of a lion, over ten feet tall, with a lotus pedestal on top. This temple often produced eminent monks, and the Lion Throne was always regarded as a stepping stone to advancement. Since this monk ascended the Lion Throne, no one has succeeded him. Now it has been converted into a meditation bed and discarded in a corner of the hall. He authored a collection of writings, and in his preface, he stated: 'When a disciple of Shakyamuni has something to write, he must ask high-ranking officials to write a preface, placing it at the beginning of the book, and then write an afterword to place at the end, in order to elevate his travel records. How can those worldly officials know my merits or recognize my faults? If my work is correct but has no preface, will Heaven bring disaster? If my work is wrong but has a preface, will people elevate it because of that?' I am stubborn in my conduct, but I do not think so in my heart. Why? If the work aligns with the heart of the sages, it will naturally circulate without obstruction; if it slightly violates the tenets of Buddhism, it will be buried and not spread. If there is no obstruction but little praise, the true Dharma will not prevail, but it can avoid misleading later learners. So, who truly understands me in this right and wrong, circulation and non-circulation?' These are truly fair words of the world! How can the decision of the Duke of Zhou to build Luoyang surpass these?
Orthodoxy of the釋門 (Shì Mén) [釋迦之門，釋教之門] , Volume 6 卍 New Continued Collection, Volume 75, No. 1513, Orthodoxy of the釋門 (Shì Mén)
Orthodoxy of the釋門 (Shì Mén), Volume 7
Compiled by Zongjian, a Shramana of Liangzhu
Fifteenth Generation of the Fourth Rejuvenation
Falin
Bestowed the title 'Huizhao'. He was a prominent disciple of Mingzhi. The Sangha Chief Uicheon came to China seeking the Dharma, first arriving at Siming. The prefect ordered Mingzhi and Falin to host him. Uicheon studied under Mingzhi but was friends with Falin. He requested Falin to transcribe Buddhist scriptures and bring them back to his country for circulation. The text stated: 'Writing is a tool used by sages to embody subtle principles. The author should not be negligent, and those who manage writing should do their best. In the past, when the Eight Trigrams were drawn and writing was created, Heaven responded accordingly, or the Yellow River produced a chart, or ghosts wept because of it. During the times of Yao and Shun, they inspected the writings first during their seasonal tours. Confucius was very careful when writing the Spring and Autumn Annals, and Zuo Qiuming taught the scriptures, explaining various meanings, almost without...'
一言茍發。至於止才為武。皿蟲為蠱。以至一大為天。貫三為王。茲又見文字之為用。非人所為。詩書之文。爾雅有訓炎劉之舊。文教大興。許慎於是撰集說文。梁武天縱玉篇四聲開益天下。雖萬世不能易。是知文字之業。顧不大哉。皇宋有校書正字之官。董孤遷固之職。凡以此也。草菴云。此文甚高。殆追史筆。其主三學。患學者不克進德修業。少則志氣慵懦。晚則問命相形。因戲曰。余主法席有二大戒。三十以前不得念彌陀佛。七十以後不得持消災咒語。雖類俳。實中時病。
覺先
錫號澄照。慈溪陳氏。生九月喪父母。王撫之曰。兒骨相奇偉。當出家。七歲師精進子南受經。一讀成誦。進具。學教於明智。次南屏清辨。次天竺慈辨。記莂重重。靖康初主寶林。日講大部。學徒滿座。眾以春旱請講光明。一會才畢。降三日之霖。百里歡傳神異。豎金光明幢。請僧誦萬部為一邑領。次主延慶。大弘祖席。紹興八年。以病投老寶林。于方丈后筑一小室號妙蓮堂。安住其中。課經要期萬部。又誦彌陀四十七藏。十五年歲抄集眾。說傳法心要。明年正月十六坐逝。壽七十八。臘五十。塔于寢側。博士廉布銘。後有靜夜聞塔中誦經者。啟龕見靈骨栓索不萎。色如青銅。
宗肇
與草菴厚。為作小溪
【現代漢語翻譯】 現代漢語譯本： 一句話隨便說出，至於停止用武力才算武功。器皿里有蟲子就成了蠱。以至於一和大的結合就是天。貫穿三者就是王。由此可見文字的作用，不是一般人能做到的。《詩經》、《尚書》的文字，《爾雅》有對炎劉舊事的訓釋，文教因此大興。許慎於是撰寫了《說文解字》。梁武帝天資聰穎，編纂《玉篇》，四聲的運用開啟並增益了天下，即使萬世也無法改變。由此可知文字的事業，難道不是非常偉大嗎？皇宋有校書正字的官員，如同董孤、司馬遷、班固的職責，都是爲了這個。草菴說：『這篇文章寫得很高明，幾乎可以追上史官的筆法。』他主要研究三學，擔心學者不能夠增進德行、修養學業，年少時就意志消沉、懦弱無能，年老時就只知道算命看相。因此開玩笑說：『我主持法席有兩大戒律，三十歲以前不得念彌陀佛（Amitabha），七十歲以後不得持消災咒語。』雖然像玩笑話，但實際上切中了時弊。 覺先（Juexian）
被賜予的稱號是澄照（Chengzhao），是慈溪陳氏人。九個月大時父母雙亡。王撫養他並說：『這孩子骨骼相貌奇特，應當出家。』七歲時拜精進子南（Jingjin Zinan）為師學習經書，讀一遍就能背誦。後來受具足戒。嚮明智（Mingzhi）學習教義，之後又向南屏清辨（Nanping Qingbian），再之後又向天竺慈辨（Tianzhutianzhubian）學習。記誦理解能力很強。靖康初年主持寶林寺（Baolin Temple），每天講授大部經書，學徒坐滿了座位。大眾因為春旱，請求他講解《金光明經》（Suvarnaprabhasa Sutra）。一次法會剛結束，就下了三天的雨，百里之內都歡喜傳頌這件事的神奇。於是豎立金光明幢，請僧人誦讀萬部經書，為一個地區祈福。之後主持延慶寺（Yanqing Temple），大力弘揚祖師的教法。紹興八年，因為生病回到寶林寺養老。在方丈室后建造了一間小室，命名為妙蓮堂（Miaolian Tang），安住在其中。規定自己要誦讀一萬部經書，又誦讀了四十七藏的彌陀經（Amitabha Sutra）。紹興十五年歲末召集大眾，宣說傳法的心要。第二年正月十六日坐化圓寂，享年七十八歲，僧臘五十年。塔建在寢室旁邊。博士廉布（Lian Bu）為他撰寫墓誌銘。後來有人在靜夜聽到塔中傳出誦經的聲音，打開塔龕，看見他的靈骨關節連線完好沒有腐爛，顏色如同青銅。 宗肇（Zongzhao）
與草菴（Cao'an）關係很好，為他寫了小溪。
【English Translation】 English version: A word carelessly spoken, stopping the use of force is true martial prowess. A dish with worms becomes gu (poison). To the extent that one and big combine to form heaven. Piercing through three is king. From this, we see the use of writing is not something ordinary people can achieve. The texts of the 'Book of Poetry' and 'Book of Documents', the 'Erya' has explanations of the past events of the Yan and Liu dynasties, and literary education flourished greatly because of this. Xu Shen then compiled the 'Shuowen Jiezi' (Explaining and Analyzing Characters). Emperor Wu of Liang was naturally intelligent, compiling the 'Yupian', and the use of the four tones opened and benefited the world, even ten thousand generations could not change it. From this, we know that the undertaking of writing, is it not great? The Imperial Song Dynasty had officials for proofreading and correcting characters, like the duties of Dong Gu, Sima Qian, and Ban Gu, all for this reason. Cao'an said, 'This article is written very well, almost catching up with the writing style of the historians.' He mainly studied the Three Learnings, worried that scholars would not be able to improve their virtue and cultivate their studies, being lazy and weak in their youth, and only knowing how to tell fortunes and read faces in their old age. Therefore, he jokingly said, 'I preside over the Dharma seat with two great precepts: before the age of thirty, one must not recite Amitabha Buddha (Amitabha), and after the age of seventy, one must not recite the disaster-relieving mantra.' Although like a joke, it actually hits the ills of the time. Juexian
His bestowed title was Chengzhao, and he was from the Chen family of Cixi. He lost both parents when he was nine months old. Wang raised him and said, 'This child's bones and appearance are extraordinary, he should become a monk.' At the age of seven, he became a disciple of Jingjin Zinan to study the scriptures, and he could recite them after reading them once. Later, he received the full precepts. He studied doctrine under Mingzhi, then under Nanping Qingbian, and then under Tianzhu Ciben. His ability to memorize and understand was very strong. At the beginning of the Jingkang era, he presided over Baolin Temple, lecturing on major scriptures every day, and the students filled the seats. The masses, because of the spring drought, requested him to explain the Suvarnaprabhasa Sutra (Golden Light Sutra). Once the Dharma assembly had just ended, it rained for three days, and the miracle of this event was joyfully spread within a hundred miles. So, they erected a Suvarnaprabhasa banner and invited monks to recite ten thousand copies of the scriptures to pray for blessings for the area. Later, he presided over Yanqing Temple, greatly promoting the teachings of the patriarchs. In the eighth year of Shaoxing, due to illness, he returned to Baolin Temple to retire. He built a small room behind the abbot's room, named Miaolian Tang, and lived in it. He stipulated that he would recite ten thousand copies of the scriptures, and also recited forty-seven collections of the Amitabha Sutra. At the end of the fifteenth year of Shaoxing, he summoned the masses and proclaimed the essentials of transmitting the Dharma. On the sixteenth day of the first month of the following year, he passed away in meditation, at the age of seventy-eight, with fifty years of monastic life. The pagoda was built next to his sleeping quarters. Doctor Lian Bu wrote his epitaph. Later, someone heard the sound of reciting scriptures from the pagoda in the quiet night, and opened the pagoda niche, and saw that his spiritual bones were connected intact and had not decayed, and their color was like bronze. Zongzhao
He had a good relationship with Cao'an and wrote Xiaoxi for him.
興教請疏云。湛氣內滋。孤風外溢。研幾五千卷。不墮筌間。焦心二十年。謂如食頃。中旋延慶累載。貳講于天臺宗旨。八教．五時．十乘．三觀因所遊刃。而疏明審密。貫穿該存類服其長。紹興丙辰。明帥請住壽聖。厄于建炎。僅存大殿。主者三易。事無所集。茆茨數千椽。殘僧數十輩。處之裕如。未嘗覬望。常曰。諸佛菩薩盡虛空遍法界建立佛事。而云溪咫尺之地不能成就。蓋緣力耳。縱我能為之。何足為多祇陀太子．給孤長者所施亡慮。億百千萬。而但知服勤講貫。篤志進修。來學日臻。道化彌布。徒屬檀信有欲從事者。盡底新之。乃至受用。四年而成。口年三月二十五日終於法蓮。其德業概見於薛澄忌疏。疏云。超果尊者萬行。金堅孤標壁立。自別靈山之座席。蚤宣臺嶺之宗風。慕法智之道。登明智之堂。存亡不隔。觸澄照之機。入圓照之室。主伴交參。三領名藍。四馳休聞。講秘藏之瑯函。則青衣給侍禮。恒沙之紺相。則白叟欣隨。舉百畝之荒犁。建一區之凈院。寒孟雪滿。燡骨蓮浮。方期慈雨之普滋。豈意法梁之告折。七十二年之口說。尚且遺編。數千百載之心傳復聯正統。
道琛
字元常。錫號圓辨。樂清彭氏。母王夢紫氣縈繞而生。兒時有出世趣。進具。學律。通大旨。傳教觀于息庵淵
【現代漢語翻譯】 現代漢語譯本： 興教法師請人撰寫疏文讚揚自己，說他湛寂之氣在內心滋養，高潔的品格向外流溢。精研佛經五千卷，不拘泥於文字表面的意思。專心致志二十年，感覺就像吃頓飯的功夫。他曾在延慶寺多年講法，深入研究天臺宗的宗旨。對於八教（藏、通、別、圓四教，化法四教，頓、漸、秘密、不定四教，化儀四教）、五時（華嚴時、阿含時、方等時、般若時、法華涅槃時）、十乘觀法（觀不思議境、起慈悲心、巧安止觀、破法遍、識通塞、道品調適、對治助開、知位次、能安忍、離法愛）、三觀（空觀、假觀、中觀），都能運用自如，並且疏解得精細周密。他的學識貫穿古今，涵蓋各種類別，大家都佩服他的才能。紹興丙辰年（1136年），明州的官員請他住持壽聖寺。壽聖寺在建炎年間遭受破壞，只剩下大殿。住持換了三個，事情都沒有進展。他來到后，面對幾千間茅屋，幾十個殘餘的僧人，卻能從容應對，從未奢求什麼。他常說：『諸佛菩薩在無盡的虛空和遍佈的法界建立佛事，而云溪這麼小的地方卻不能成就，大概是因為能力不足吧。即使我能做到，又算得了什麼呢？』祇陀太子（Jetavana Anathapindika，給孤獨長者）和給孤長者（Anathapindika，又稱須達多）的佈施，花費的錢財不可估量，但他只是專注于講經說法，堅定志向，努力修行。前來學習的人日益增多，佛法教化也越來越廣泛。他的弟子和信徒中有人想重新修繕寺廟，他就傾盡所有，直到寺廟煥然一新，可以正常使用。寺廟用了四年才修好。他在某年三月二十五日圓寂於法蓮寺。他的德行和事業大致可以在薛澄忌的疏文中看到。疏文中說：超果尊者（Chaoguo，法師的尊稱）的萬行，像金子一樣堅固，像孤峰一樣挺拔。他與衆不同，彷彿來自靈山的座位，很早就宣揚天臺山的宗風。他仰慕法智大師（智顗）的道風，登上明智大師（智覺延壽）的講堂。他認為生死存亡沒有隔閡，能觸及澄照大師（中觀）的機鋒，進入圓照大師（永明延壽）的禪室。他既是寺廟的主持，又是大家的同伴，曾三次擔任名剎的住持，四處傳播佛法。他講解秘藏（密教經典）時，有青衣童子侍奉；他禮拜恒河沙數般的紺青色佛像時，有老翁欣喜地跟隨。他開墾百畝荒地，建造一片清凈的寺院。在寒冷的冬季，白雪皚皚，他的遺骨火化后，像蓮花一樣漂浮。人們正期待著慈悲的法雨普遍滋潤眾生，卻沒想到佛法的棟樑就這樣倒塌了。他七十二年的說法，還留下了許多著作。他數千百年的心法傳承，又重新連線了正統。
道琛（Daochen，人名）
字元常，錫號圓辨。樂清彭氏。母親夢見紫氣縈繞而生下他。他從小就有出世的志趣。受具足戒后，學習戒律，通曉其中的要旨。他向息庵淵（Xi'an Yuan，人名）學習天臺教觀。
【English Translation】 English version: Venerable Xingjiao had a eulogy written praising himself, saying that his profound qi (vital energy) nourished him internally, and his noble character overflowed externally. He studied five thousand volumes of Buddhist scriptures, not getting caught up in the literal meaning of the words. He devoted himself for twenty years, feeling like it was just the time it takes to eat a meal. He lectured at Yanqing Temple for many years, deeply studying the tenets of the Tiantai school. He was adept at the Eight Teachings (the four teachings of the Tripitaka, the four teachings of method, the four teachings of sudden, gradual, secret, and indeterminate, and the four teachings of ritual), the Five Periods (Avatamsaka period, Agama period, Vaipulya period, Prajna period, Lotus-Nirvana period), the Ten Modes of Contemplation (contemplating the inconceivable realm, arousing compassion, skillfully establishing cessation and contemplation, breaking through attachment to dharmas, recognizing obstructions and openings, harmonizing the factors of enlightenment, using antidotes to aid in opening, knowing the stages, being able to endure, and detaching from love of dharmas), and the Three Contemplations (emptiness, provisional existence, and the middle way), and he explained them meticulously and thoroughly. His knowledge spanned the past and present, encompassing all categories, and everyone admired his talent. In the year Bingchen of the Shaoxing era (1136), officials from Mingzhou invited him to reside at Shousheng Temple. Shousheng Temple had been damaged during the Jianyan era, leaving only the main hall. Three abbots had been appointed, but nothing had progressed. When he arrived, facing thousands of thatched huts and dozens of remaining monks, he was able to handle the situation with ease, never seeking anything for himself. He often said, 'The Buddhas and Bodhisattvas establish Buddhist affairs in the endless void and the pervasive Dharma realm, but this small place of Yunxi cannot achieve anything, probably because of insufficient ability. Even if I could do it, what would it amount to?' The donations of Prince Jeta (Jetavana Anathapindika) and Anathapindika (Sudatta) were immeasurable, but he only focused on lecturing on the scriptures and diligently cultivating himself. More and more people came to learn, and the Dharma teachings spread widely. Some of his disciples and followers wanted to renovate the temple, and he devoted everything to it until the temple was completely renovated and could be used normally. It took four years to repair the temple. He passed away at Falian Temple on the twenty-fifth day of the third month of a certain year. His virtues and achievements can be seen in Xue Chengji's eulogy. The eulogy said: Venerable Chaoguo's (Chaoguo, an honorific title for a Dharma master) myriad practices are as solid as gold and as upright as a solitary peak. He was different from others, as if he came from the seat of Ling Mountain, and he proclaimed the teachings of Tiantai Mountain very early on. He admired the way of Dharma Master Fazhi (Zhiyi), and ascended the lecture hall of Dharma Master Mingzhi (Zhiyue Yanshou). He believed that there was no separation between life and death, and he could touch the sharp points of Dharma Master Chengzhao (Madhyamaka), and enter the meditation room of Dharma Master Yuanzhao (Yongming Yanshou). He was both the abbot of the temple and a companion to everyone, having served as the abbot of famous monasteries three times, spreading the Dharma everywhere. When he lectured on the secret teachings (esoteric scriptures), there were young boys in green robes attending him; when he prostrated before the countless dark blue Buddha images, there were old men following him with joy. He cultivated hundreds of acres of wasteland and built a pure monastery. In the cold winter, with snow everywhere, his cremated remains floated like lotuses. People were expecting the compassionate rain of Dharma to universally nourish all beings, but they did not expect that the pillar of the Dharma would collapse like this. His seventy-two years of teachings have left behind many writings. His thousands of years of mind-to-mind transmission have reconnected with the orthodox lineage.
Daochen (Daochen, a personal name)
His courtesy name was Yuanchang, and his bestowed name was Yuanbian. He was from the Peng family of Yueqing. His mother dreamed of purple qi surrounding her when she gave birth to him. He had a worldly interest from a young age. After receiving the full precepts, he studied the precepts and understood their main points. He learned the Tiantai teachings from Xi'an Yuan (Xi'an Yuan, a personal name).
。淵器之曰。再來人也。最後見圓照光于延慶。住廣濟十二年。移廣慈。建炎三年。車駕幸。永嘉有旨。以林靈素故居為資福院。擇主之者。呂丞相以師應詔。改創之。初資用不給。以僧伽梨質來於估者。估者夜見流光煜煜。旦捧衣還山。素無井。指土鑿之。自古傳有天康字。泉涌其下。甘而洌。圓照告老迎師主之。兵火所殘。金碧之區化為草莽。禪觀之地雜于氓俗。嘆曰。選佛之場豈宜久廢。誠心禱聖。日就月將。歸心者眾。煥然一新。或病篤難療者。為說法咒食。病則隨愈。太守秦檜猛於政。囚繫滿獄。僚吏無敢言者。夏旱禱雨。委曲言之。秦感悟。立出囚者百餘人。是夕雨沛。歲大有年。其在資福樂清。江岸數崩。相傳有物憑之。吏民請授大乘戒法。神附語謝。岸不復頹。因看育王諶師疾歸。語徒曰。大言無當。終用不得。于每月二十三建繫念會。勸化道俗。每會幾萬人。行之累年。示疾。命僧輪諷無量壽經。危坐同諷。晝夜不絕。求睹聖相。七日語首座曰。證相矣。眾聞異香。見彌陀小身。次見大身。喜氣津津。形於眉睫。沐浴更衣。書頌曰。唯心凈土。本無迷悟。一念不生。即入初住。令諷安樂行。嗒然坐去。龕留幾月。顏色如生。紹興癸酉十二月十六日也。壽六十八。臘五十一。小師三人。法嗣餘二百。
【現代漢語翻譯】 淵器（Yuanqi，人名）說：『這是再來人啊。』（指釋師範）最後在延慶寺見到了圓照（Yuanzhao，人名）的光輝。釋師範住在廣濟寺十二年，後來移居廣慈寺。建炎三年，皇帝的車駕駕臨。永嘉郡有旨意，將林靈素（Lin Lingsu，人名）的故居改為資福院。選擇住持的人選時，呂丞相（Lu Chengxiang，官名）推薦釋師範應詔。釋師範改建了資福院。起初，資金不足，他將僧伽梨（Sengqieli，袈裟）抵押給商人。商人夜裡看到流光閃耀，第二天早上就捧著袈裟還回了寺院。寺院原本沒有井，釋師範指著土地開鑿，自古相傳那裡有『天康』二字，泉水從下面涌出，甘甜而清冽。圓照（Yuanzhao）告老還鄉，迎接釋師範主持寺院。寺院被戰火摧殘，金碧輝煌的殿宇變成了荒草叢生之地，禪修的地方混雜在百姓的住所之中。釋師範嘆息道：『選佛的場所怎麼可以長期廢棄呢？』他誠心祈禱，日復一日，月復一月，歸心的人越來越多，寺院煥然一新。有人身患重病難以治癒，釋師範為他們說法，並用咒語加持食物，病就隨之痊癒。太守秦檜（Qin Hui，人名）為政嚴苛，監獄裡關滿了囚犯，官吏們沒有敢於進諫的。遇到夏天干旱，釋師範為民祈雨，委婉地向秦檜說明情況。秦檜深受感動，立即釋放了百餘名囚犯。當晚就下起了大雨，當年獲得了大豐收。釋師範在資福院樂清分院時，江岸多次崩塌，相傳是有妖怪作祟。官吏和百姓請求釋師範傳授大乘戒法。神靈附語表示感謝，江岸不再崩塌。後來，釋師範去看望在育王寺的諶師（Chen Shi，人名），因病返回。他告訴弟子們說：『說大話沒有用，最終是行不通的。』他每月二十三日舉辦繫念法會，勸化道俗，每次法會都有幾萬人參加，持續多年。後來，釋師範示現疾病，命令僧人輪流諷誦《無量壽經》。他危坐著與僧人一同諷誦，晝夜不停，祈求見到聖像。第七天，他對首座說：『我已證得聖相了。』眾人聞到奇異的香味，看到彌陀佛的小身，接著又看到大身，喜悅之情溢於言表。釋師範沐浴更衣，寫下頌詞說：『唯心凈土，本無迷悟，一念不生，即入初住。』他命令僧人諷誦《安樂行品》，然後安然坐化。他的肉身被龕儲存了幾個月，顏色如同生前一樣。那是紹興癸酉年十二月十六日，釋師範享年六十八歲，僧臘五十一歲。有小師三人，法嗣弟子二百餘人。 English version: Yuanqi (name of a person) said, 'This is a reborn person.' (referring to Shi Shifan) Finally, he saw the radiance of Yuanzhao (name of a person) at Yanqing Temple. Shi Shifan lived in Guangji Temple for twelve years, and later moved to Guangci Temple. In the third year of Jianyan, the emperor's carriage arrived. Yongjia Prefecture had an imperial decree to convert Lin Lingsu's (name of a person) former residence into Zifu Monastery. When selecting the abbot, Prime Minister Lu (Lu Chengxiang, official title) recommended Shi Shifan to accept the decree. Shi Shifan rebuilt Zifu Monastery. Initially, there were insufficient funds, so he mortgaged his Sanghati (Sengqieli, a type of robe) to a merchant. The merchant saw radiant light at night and returned the robe to the monastery the next morning. The monastery originally had no well, so Shi Shifan pointed to the ground and dug, and it was traditionally said that the characters 'Tian Kang' were there, and spring water gushed out from below, sweet and clear. Yuanzhao (name of a person) retired and welcomed Shi Shifan to preside over the monastery. The monastery was devastated by war, and the magnificent halls were overgrown with weeds, and the place for meditation was mixed with the residences of the common people. Shi Shifan sighed, 'How can the place for selecting Buddhas be abandoned for a long time?' He sincerely prayed, day after day, month after month, and more and more people returned to the faith, and the monastery was completely renewed. Some people suffered from serious illnesses that were difficult to cure, and Shi Shifan preached the Dharma to them and blessed their food with mantras, and their illnesses were cured. Prefect Qin Hui (name of a person) was strict in his administration, and the prison was full of prisoners, and the officials did not dare to advise him. When there was a drought in the summer, Shi Shifan prayed for rain for the people and subtly explained the situation to Qin Hui. Qin Hui was deeply moved and immediately released more than a hundred prisoners. That night, it rained heavily, and the year was a great harvest. When Shi Shifan was at the Yueqing branch of Zifu Monastery, the riverbank collapsed several times, and it was said that it was caused by demons. The officials and people requested Shi Shifan to teach the Mahayana precepts. The spirit expressed gratitude and the riverbank no longer collapsed. Later, Shi Shifan visited Master Chen (Chen Shi, name of a person) at Yuhuang Temple and returned due to illness. He told his disciples, 'Speaking big words is useless, and it will not work in the end.' He held a Mindfulness Recitation Assembly on the twenty-third day of each month, encouraging both monks and laypeople, with tens of thousands of people participating in each assembly, which lasted for many years. Later, Shi Shifan manifested illness and ordered the monks to recite the Infinite Life Sutra in rotation. He sat upright and recited with the monks, day and night, praying to see the holy image. On the seventh day, he said to the head monk, 'I have attained the holy image.' The people smelled a strange fragrance and saw the small body of Amitabha Buddha, and then they saw the large body, and their joy was evident in their expressions. Shi Shifan bathed and changed his clothes, and wrote a verse saying, 'The Pure Land is only in the mind, there is no delusion or enlightenment, when a single thought does not arise, one immediately enters the first stage of dwelling.' He ordered the monks to recite the Chapter on Peaceful Practices, and then he passed away peacefully. His body was preserved in a stupa for several months, and its color was as if he were still alive. That was the sixteenth day of the twelfth month of the Guiyou year of Shaoxing, Shi Shifan lived to be sixty-eight years old, with fifty-one years as a monk. There were three junior disciples and more than two hundred Dharma heirs.
【English Translation】 Yuanqi (name of a person) said, 'This is a reborn person.' (referring to Shi Shifan) Finally, he saw the radiance of Yuanzhao (name of a person) at Yanqing Temple. Shi Shifan lived in Guangji Temple for twelve years, and later moved to Guangci Temple. In the third year of Jianyan, the emperor's carriage arrived. Yongjia Prefecture had an imperial decree to convert Lin Lingsu's (name of a person) former residence into Zifu Monastery. When selecting the abbot, Prime Minister Lu (Lu Chengxiang, official title) recommended Shi Shifan to accept the decree. Shi Shifan rebuilt Zifu Monastery. Initially, there were insufficient funds, so he mortgaged his Sanghati (Sengqieli, a type of robe) to a merchant. The merchant saw radiant light at night and returned the robe to the monastery the next morning. The monastery originally had no well, so Shi Shifan pointed to the ground and dug, and it was traditionally said that the characters 'Tian Kang' were there, and spring water gushed out from below, sweet and clear. Yuanzhao (name of a person) retired and welcomed Shi Shifan to preside over the monastery. The monastery was devastated by war, and the magnificent halls were overgrown with weeds, and the place for meditation was mixed with the residences of the common people. Shi Shifan sighed, 'How can the place for selecting Buddhas be abandoned for a long time?' He sincerely prayed, day after day, month after month, and more and more people returned to the faith, and the monastery was completely renewed. Some people suffered from serious illnesses that were difficult to cure, and Shi Shifan preached the Dharma to them and blessed their food with mantras, and their illnesses were cured. Prefect Qin Hui (name of a person) was strict in his administration, and the prison was full of prisoners, and the officials did not dare to advise him. When there was a drought in the summer, Shi Shifan prayed for rain for the people and subtly explained the situation to Qin Hui. Qin Hui was deeply moved and immediately released more than a hundred prisoners. That night, it rained heavily, and the year was a great harvest. When Shi Shifan was at the Yueqing branch of Zifu Monastery, the riverbank collapsed several times, and it was said that it was caused by demons. The officials and people requested Shi Shifan to teach the Mahayana precepts. The spirit expressed gratitude and the riverbank no longer collapsed. Later, Shi Shifan visited Master Chen (Chen Shi, name of a person) at Yuhuang Temple and returned due to illness. He told his disciples, 'Speaking big words is useless, and it will not work in the end.' He held a Mindfulness Recitation Assembly on the twenty-third day of each month, encouraging both monks and laypeople, with tens of thousands of people participating in each assembly, which lasted for many years. Later, Shi Shifan manifested illness and ordered the monks to recite the Infinite Life Sutra in rotation. He sat upright and recited with the monks, day and night, praying to see the holy image. On the seventh day, he said to the head monk, 'I have attained the holy image.' The people smelled a strange fragrance and saw the small body of Amitabha Buddha, and then they saw the large body, and their joy was evident in their expressions. Shi Shifan bathed and changed his clothes, and wrote a verse saying, 'The Pure Land is only in the mind, there is no delusion or enlightenment, when a single thought does not arise, one immediately enters the first stage of dwelling.' He ordered the monks to recite the Chapter on Peaceful Practices, and then he passed away peacefully. His body was preserved in a stupa for several months, and its color was as if he were still alive. That was the sixteenth day of the twelfth month of the Guiyou year of Shaoxing, Shi Shifan lived to be sixty-eight years old, with fifty-one years as a monk.
葬崇法祖塔之側。初在受業。修彌陀懺。禪觀中夢老僧坐蒲褥上云。吾四明也。師作禮問曰。道琛於一家習氣法相未能深通。愿尊者開示微密。尊者首肯。既覺心地冰解。於是殊途一歸於正。又資福僧清順。夢諸祖謁師。侍者持點陣圖于旁。而闕其第八。順指問之。對曰。汝師補其處。及主延慶。果第八代。王伯庠記行業。師有文曰。唯心凈土。一而已矣。良由彌陀悟我心之寶剎。我心具彌陀之樂邦。雖遠而近。不離一念。雖近而遠。過十萬億剎。譬如青天皓月。影臨眾水。水不上升。月不下降。水月一際。自然照映。
智仙
字德老。钖號真教。仙居季氏。世業坊沽。同產三人。師處其季。忽喟然曰。世之濁富。可能陷我一生清志耶。投師落髮進具。學于天竺明義首座。還卿依白蓮慧。聽摩訶止觀乃傳乃習。年四十一繼慧席。講演十三載。勤于繫念。日十二時。各西向十念。迴向發願。或問。法華三昧一土一切土。一身一切身。一佛一切佛。師何不依摩訶止觀修法華妙行而為生因。師曰。荊溪云。且如分別功德品中。直觀此土四土具足。故此佛身即三佛身。此大眾即一切眾。以惑未斷故。故安樂行是同居凈土行之氣分也。故不離同居穢。見同居凈。問。同居類多。何必極樂。答。教說多故。由物機故。是
【現代漢語翻譯】 現代漢語譯本： 葬于崇法祖塔之側。起初在受業期間，修習彌陀懺法。禪觀中夢見一位老僧坐在蒲團上說：『我是四明（地名，指四明尊者）。』道琛法師向他作禮問道：『道琛對於一家習氣和法相未能深入通達，希望尊者能夠開示其中精微奧秘。』尊者點頭應允。醒來后，感覺心地如同冰雪消融。於是不同的途徑最終歸於正道。又有資福寺的僧人清順，夢見諸位祖師謁見道琛法師，侍者拿著點陣圖在旁邊，但缺少了第八位。清順指著問這件事，侍者回答說：『您的老師將補上那個位置。』等到道琛法師主持延慶寺時，果然是第八代住持。王伯庠記錄了他的行業，道琛法師有文章說：『唯心凈土，唯一而已。』正是因為彌陀讓我領悟到我心就是寶剎，我心具足彌陀的極樂世界。雖然遙遠卻很近，不離當下的一念。雖然很近卻又遙遠，超過十萬億佛土。譬如晴朗的天空，明亮的月亮，影子映照在眾多的水中。水不會上升，月亮也不會下降。水中的月亮和真實的月亮，它們的本體是一樣的，自然地相互照映。 智仙（人名） 字德老，錫號真教。仙居（地名）季氏，世代以在街市上賣東西為業。同胞兄弟三人，智仙排行最小。忽然感嘆道：『世俗的濁富，難道會讓我一生的清高志向被埋沒嗎？』於是投師出家，受具足戒。向天竺寺的明義首座學習。回到家鄉后，依止白蓮慧法師，聽聞並修習《摩訶止觀》。四十一歲時繼承慧法師的席位，講演了十三年。勤于繫念，每天十二個時辰，每個時辰都面向西方唸佛十聲，迴向發願。有人問：『《法華三昧》說一土即一切土，一身即一切身，一佛即一切佛。法師為什麼不依據《摩訶止觀》修習《法華經》的妙行，以此作為往生的原因呢？』智仙法師回答說：『荊溪湛然大師說，比如在《分別功德品》中，直接觀照此土就具足四土。所以此佛身即是三佛身，此大眾即是一切大眾。因為迷惑尚未斷除的緣故，所以安樂行是居住在凡聖同居土的眾生修行的氣分。』所以不離開凡聖同居的穢土，就能見到凡聖同居的凈土。問：『同居土種類很多，為什麼一定要選擇極樂世界呢？』答：『因為教法中對此多有說明，也是爲了適應眾生的根機。』
【English Translation】 English version: He was buried next to the Chongfa Ancestral Pagoda. Initially, during his apprenticeship, he practiced the Amitābha Repentance Ritual. In meditation, he dreamed of an old monk sitting on a cushion, saying, 'I am Siming (place name, referring to Venerable Siming).' Daochen bowed and asked him, 'Daochen has not deeply understood the habits and Dharmalakṣaṇa (Dharma characteristics) of one school. I hope the Venerable One can reveal the subtle secrets.' The Venerable One nodded in agreement. Upon awakening, he felt his mind as if ice had melted. Thus, different paths ultimately converged to the right path. Furthermore, Qing Shun, a monk from Zifu Temple, dreamed of various patriarchs visiting Daochen, with an attendant holding a chart of positions beside him, but the eighth position was missing. Qing Shun pointed and asked about it. The attendant replied, 'Your teacher will fill that position.' When Daochen became the abbot of Yanqing Temple, he was indeed the eighth generation abbot. Wang Boxiang recorded his practices, and Daochen had an article saying, 'The Mind-Only Pure Land is the only one.' It is because Amitābha enlightened me that my mind is the precious temple, and my mind possesses Amitābha's Land of Bliss. Although far away, it is very near, not separate from the present moment. Although near, it is far away, surpassing hundreds of thousands of millions of Buddha lands. It is like a clear sky with a bright moon, its reflection appearing in many waters. The water does not rise, and the moon does not descend. The moon in the water and the real moon are of the same essence, naturally reflecting each other. Zhixian (person's name) Style name Delao, bestowed title Zhenjiao. From the Ji family of Xianju (place name), whose family business was selling goods in the market. He had three siblings, and Zhixian was the youngest. He suddenly sighed and said, 'Can the turbid wealth of the world bury my lifelong lofty aspirations?' So he became a monk and received the full precepts. He studied under the Venerable Mingyi of Tianzhu Temple. After returning to his hometown, he relied on the Dharma Master Bailian Hui, listening to and practicing the Mahā-śamatha-vipassanā. At the age of forty-one, he succeeded Hui's position, lecturing for thirteen years. He diligently practiced mindfulness, twelve hours a day, each hour facing west and reciting the Buddha's name ten times, dedicating the merit and making vows. Someone asked, 'The Lotus Samādhi says that one land is all lands, one body is all bodies, one Buddha is all Buddhas. Why doesn't the Dharma Master practice the wonderful practices of the Lotus Sūtra according to the Mahā-śamatha-vipassanā, and use this as the cause of rebirth?' Dharma Master Zhixian replied, 'Jingxi Zhanran said, for example, in the Chapter on Discriminating Merits, directly observing this land is complete with the four lands. Therefore, this Buddha body is the three Buddha bodies, and this assembly is all assemblies. Because delusion has not yet been cut off, the practice of peaceful conduct is the atmosphere of practice for beings living in the Land of Coexistence of Ordinary Beings and Sages.' Therefore, without leaving the defiled Land of Coexistence of Ordinary Beings and Sages, one can see the pure Land of Coexistence of Ordinary Beings and Sages. Someone asked, 'There are many kinds of Lands of Coexistence, why must one choose the Land of Ultimate Bliss?' He replied, 'Because the teachings explain this in many ways, and it is also to adapt to the capacities of sentient beings.'
攝生故。令專注故。宿緣厚故。約多分故。師當結制。稍覺微恙。乃入城辭郡縣官。還丈室。杜門絕客。其徒召醫至。師愕然。眾曰。請其用藥耳。幸順世諦胗候訖。令厚送之。易床西向。供彌陀像。忽問侍者。上方懺堂擊犍稚末。曰。擊已。師曰。請行人為我諷經。經未終息已盡。東山兩剎鐘鼓相聞。能仁觀堂聞佛聲沸。天樂聲嘹亮。行人開牕眺望。嘆未曾有。昧爽訃至。驗聞見不虛。塔于院東北。法嗣三十餘人。業載寶珠集。
瞭然
臨海薛氏。母胡。禱子章安無礙院石觀音像。(唐末浮海至)夢升佛殿。龐眉皓齒。僧立於階。持蓮華語曰。食時當孕在。母十三月生異常兒。七歲師道中於祥符。十六進具。學于安國慧。慧器之。夢踞石盤泛海。海山巋然。具足妙相。坐竹林間。自念平生受持聞見。此觀音居也。起立以百偈合掌讚歎。覺猶記其半。自此辨才無礙。侍慧遷白蓮。慧沒。謁延慶立。立接以殊禮。嘗問華嚴十法界大論．三世間．法華十如是。三處文義。共成三千。荊溪那云。指的妙境出自法華。師曰。華嚴大論是死法門。法華十如是活法門。立首肯之。晁說之時。為般官。少公事。絕外慕。常與論臺道。四明講者。道如勇猛。強厲時。號如虎。與師難問。終屈其人。廣嚴來請曰。吾不敢負所
【現代漢語翻譯】 現代漢語譯本： 因為攝生的緣故（攝生：調養身心），因為令心專注的緣故，因為宿世因緣深厚的緣故，因為平時積累的善行多的緣故。瞭然法師將要圓寂時，約束弟子們。稍微感到身體不適，就入城告別郡縣官員，返回自己的丈室。關閉房門，謝絕訪客。他的弟子們請醫生來。法師感到驚訝。眾人說：『只是請他用藥罷了。』法師順應世俗，讓醫生診視完畢，並厚禮送走。然後更換床鋪，面朝西方，供奉彌陀佛像。忽然問侍者：『上方懺堂敲擊犍稚（犍稚：寺院中召集大眾的法器）了嗎？』侍者回答：『已經敲擊了。』法師說：『請修行人為我諷誦經文。』經文還未誦完，法師已經圓寂。東山兩座寺院的鐘鼓互相鳴響，能仁觀堂聽到佛號聲喧騰，天樂聲響亮。行人打開窗戶眺望，嘆息從未有過這樣的景象。天亮時，訃告傳來，驗證所聞所見不虛。在寺院東北角建塔安葬法師的舍利。法嗣弟子有三十多人。事蹟記載在《寶珠集》中。
瞭然法師 臨海薛氏之子。母親姓胡。曾向章安無礙院的石觀音像祈求生子。（唐朝末年，胡氏乘船渡海來到這裡）夢見自己登上佛殿，一位眉毛長而白，牙齒潔白的僧人站在臺階上，手持蓮花說：『到吃飯的時候，你就會懷孕。』母親懷孕十三個月，生下一個異於常人的孩子。七歲時，瞭然法師在祥符寺師道中學習。十六歲受具足戒。在安國慧法師處學習，慧法師很器重他。瞭然法師夢見自己坐在石盤上漂浮在海上，海上的山峰高聳挺拔，他具足妙相，坐在竹林間。他自己想到平生所受持、所見所聞，這裡是觀音菩薩居住的地方。於是起身，用一百首偈頌合掌讚歎。醒來后還記得一半。從此以後，辯才無礙。跟隨慧法師遷居白蓮寺。慧法師圓寂后，瞭然法師去拜訪延慶立法師，立法師以特殊的禮節接待他。曾向立法師請教《華嚴十法界大論》、《三世間》、《法華十如是》這三處經文的含義，總共寫成三千字。荊溪湛然說：『明確的妙境出自《法華經》。』瞭然法師說：『《華嚴大論》是死法門，《法華十如是》是活法門。』立法師點頭認可。晁說之任般官時，很少處理公務，斷絕外面的事務，經常與他討論天臺宗的道理。四明地方的講師，講道時如勇猛的老虎，氣勢強硬，號稱『如虎』。與瞭然法師辯論，最終被瞭然法師駁倒。廣嚴寺來請了然法師，說：『我不敢辜負所』
【English Translation】 English version: Due to nurturing life (nurturing life: regulating body and mind), due to focusing the mind, due to the deep karmic connections from past lives, and due to the accumulation of many good deeds in ordinary times. When Master Liaoran was about to pass away, he restrained his disciples. Feeling slightly unwell, he went to the city to bid farewell to the officials of the prefecture and county, and returned to his abbot's room. He closed the door and refused visitors. His disciples invited a doctor. The master was surprised. The crowd said, 'We are just asking him to prescribe medicine.' The master complied with worldly customs, allowed the doctor to examine him, and sent him away with generous gifts. Then he changed the bed, facing west, and enshrined the Amitabha Buddha image. Suddenly he asked the attendant, 'Has the jianzhi (犍稚: a temple instrument to summon the assembly) been struck in the upper repentance hall?' The attendant replied, 'It has been struck.' The master said, 'Please ask the practitioners to chant scriptures for me.' Before the scriptures were finished, the master had already passed away. The bells and drums of the two temples in Dongshan rang in unison, and the Nengren Guantang heard the sound of Buddha's name resounding, and the sound of heavenly music was loud and clear. The pedestrians opened the windows and looked out, sighing that they had never seen such a scene. At dawn, the obituary arrived, verifying that what was heard and seen was not false. A pagoda was built in the northeast corner of the temple to bury the master's relics. There were more than thirty Dharma heirs. His deeds are recorded in the Baozhu Ji (寶珠集, Collection of Precious Pearls).
Master Liaoran He was the son of the Xue family of Linhai. His mother's surname was Hu. She prayed to the stone Guanyin (觀音, Avalokiteśvara) statue in Zhang'an Wu'ai Temple for a son. (At the end of the Tang Dynasty, Hu sailed across the sea to this place.) She dreamed that she ascended the Buddha hall, and a monk with long white eyebrows and white teeth stood on the steps, holding a lotus flower and saying, 'When it is time to eat, you will be pregnant.' The mother was pregnant for thirteen months and gave birth to an extraordinary child. At the age of seven, Master Liaoran studied with Master Daozhong at Xiangfu Temple. At the age of sixteen, he received the full precepts. He studied with Master Huifa at Anguo Temple, and Master Hui valued him very much. Master Liaoran dreamed that he was sitting on a stone plate floating on the sea, the mountains on the sea were towering and upright, he was complete with wonderful appearances, and he was sitting in a bamboo forest. He thought to himself that what he had upheld, seen, and heard in his life, this was the place where Guanyin Bodhisattva lived. So he got up and praised with folded hands with a hundred verses. He still remembered half of them when he woke up. From then on, he had unimpeded eloquence. He followed Master Hui to move to Bailian Temple. After Master Hui passed away, Master Liaoran went to visit Master Yanqing Li, and Master Li received him with special courtesy. He once asked Master Li about the meaning of the Huayan Ten Dharma Realms Great Treatise (華嚴十法界大論), the Three Worlds (三世間), and the Lotus Sutra Ten Suchnesses (法華十如是), totaling three thousand words. Jingxi Zhanran said, 'The clear and wonderful realm comes from the Lotus Sutra.' Master Liaoran said, 'The Huayan Great Treatise is a dead Dharma gate, and the Lotus Sutra Ten Suchnesses is a living Dharma gate.' Master Li nodded in agreement. When Chao Shuo was a banguan (般官, a minor official), he rarely handled official affairs, cut off external affairs, and often discussed the principles of the Tiantai school with him. The lecturers in Siming were as brave as tigers when lecturing, and their momentum was strong, known as 'like tigers'. He debated with Master Liaoran and was eventually defeated by Master Liaoran. Guangyan Temple came to invite Master Liaoran, saying, 'I dare not fail to'
學。以一辨為慧。公居六年。白蓮虛席。李駙馬諸孫雅善晁。晁以師名達焉。書疏至辭。不獲。居二十四年。學者爭歸。塔廟崇俊。水旱不事。雩禜而惟師是祈。紹興戊午。寧海建大法會。師為講演。見持符牒者曰。兜率天請說法。師曰。會未終。使曰。不可緩也。當先其次者。視符凡數人。師毀師名去。辛酉五月夢兩龍戲于空中。一龍化為神。自空而下。袖出文書。昌曰。師七日當歸。應曰。唯唯。既寤。為眾說法。謝客作觀。大書二百餘言示眾。書尾云。世尊涅槃。說遺教經。智者臨終說觀心法。吾今說此書。即沐浴更衣。端坐集眾。諷彌陀經。至西方世界而逝。八月壬申。葬于東岡。壽六十五。臘四十九。錫號智涌。示寂之夕。能仁行人聞天樂異常。見祥光燭天。行愿道力。廣大可知。登門萬計。傳道二百餘。多主名剎。護法大臣無不禮重。范丞相名其所居之堂。謝參政贊真刻諸石。所著釋南嶽止觀宗圓記五卷。解十不二門樞要二卷。教義虎溪前後集八卷。里人疾病。咒之輒差。寧海胡氏闢室。神物憑依說戒他徙。後園龍潭路險。祈者艱苦。咒徙寬處。風雨大作。飛砂走石。窒室遷徙。至今便之。
如湛
字從遠。永嘉焦氏。母夢吞寶塔而生。幼出家試經得度。肄業教庠。扣浙西東靈欽普．慈暉等
【現代漢語翻譯】 現代漢語譯本：學僧以能辨析經義為有智慧。智涌禪師在白蓮寺住了六年，寺中主持的位置一直空缺。李駙馬的孫子晁某，非常敬佩智涌禪師，便以老師的名義向朝廷推薦他。朝廷多次下書信請他出山，但他都沒有答應。智涌禪師在寺中住了二十四年，來向他求學的僧人越來越多，寺廟也因此修繕得更加雄偉壯麗。當地即使遇到水災或旱災，也不舉行祭祀活動，而是祈求智涌禪師。紹興戊午年，寧海縣舉辦大型法會，智涌禪師在法會上講經說法。他看見一個拿著符牒的人說：『兜率天（Dōusita，佛教欲界六天之一，彌勒菩薩所在之處）請您去說法。』智涌禪師說：『法會還沒有結束。』那人說：『不能延緩啊。』接著檢視符牒上的人名，發現有幾個人。智涌禪師於是毀掉了自己的名號。辛酉年五月，智涌禪師夢見兩條龍在空中嬉戲，其中一條龍化為神，從空中下來，從袖子里拿出一份文書。智昌禪師說：『智涌禪師七日後應當迴歸。』智涌禪師回答說：『是，是。』醒來后，智涌禪師為眾人說法，告別眾人，寫下二百多字的文章給眾人看。文章末尾寫道：『世尊（Śākyamuni，釋迦牟尼佛）涅槃（Nirvana，佛教用語，指熄滅煩惱，達到解脫的境界）時，說了《遺教經》。智者大師臨終時說了《觀心法》。我現在說這篇書。』說完便沐浴更衣，端坐著召集眾人，諷誦《彌陀經》（Amitābha Sūtra）。最終往生西方極樂世界。八月壬申日，安葬在東岡。享年六十五歲，僧臘四十九年。朝廷賜予謚號『智涌』。智涌禪師圓寂的夜晚，能仁寺的僧人聽到天樂的聲音非常奇特，看見祥光照亮天空。他的行愿和道力，廣大到難以估量。前來拜訪的人數以萬計，傳道的弟子有二百多人，他們大多主持著名寺古剎。護法的大臣們沒有不對他禮敬有加的。范丞相為他居住的禪堂命名，謝參政讚頌他的真身並刻在石頭上。他所著的《釋南嶽止觀宗圓記》五卷，《解十不二門樞要》二卷，《教義虎溪前後集》八卷。當地人患病，用他的咒語就能痊癒。寧海縣胡氏的房屋裡，有神物憑依，智涌禪師用咒語讓神物遷移到別處。後園的龍潭路途險峻，祈求的人非常辛苦，智涌禪師用咒語將龍潭遷移到寬闊的地方。當時狂風暴雨大作，飛沙走石，堵塞了房屋，龍潭最終遷移到了新的地方，至今人們都覺得方便。 如湛禪師，字從遠，是永嘉焦氏人。他的母親夢見吞下寶塔而生下他。他從小出家，通過考試獲得了出家資格，在學校里學習佛法，向浙西東靈欽普（Qīn Pǔ）禪師、慈暉（Cí Huī）禪師等人請教。
【English Translation】 English version: Monks considered those who could discern the meaning of scriptures as wise. Chan Master Zhiyong resided at Bailian Temple for six years, during which the position of abbot remained vacant. Chao, the grandson of Prince Consort Li, greatly admired Chan Master Zhiyong and recommended him to the court as his teacher. The court repeatedly sent letters inviting him to take office, but he declined. Chan Master Zhiyong stayed at the temple for twenty-four years, and the number of monks who came to study with him increased, so the temple was renovated to be more magnificent. Even in times of flood or drought, the locals did not hold sacrificial activities but instead prayed to Chan Master Zhiyong. In the year Wuwu of the Shaoxing era, Ninghai County held a large Dharma assembly, and Chan Master Zhiyong lectured on the Dharma at the assembly. He saw a person holding a talisman who said, 'The Tusita Heaven (Dōusita, one of the six heavens of the desire realm in Buddhism, where Maitreya Bodhisattva resides) invites you to preach the Dharma.' Chan Master Zhiyong said, 'The Dharma assembly is not yet over.' The person said, 'It cannot be delayed.' Then he checked the names on the talisman and found several people. Chan Master Zhiyong then destroyed his own name. In the fifth month of the year Xinyou, Chan Master Zhiyong dreamed of two dragons playing in the sky, one of which transformed into a deity and descended from the sky, taking out a document from his sleeve. Chan Master Zhichang said, 'Chan Master Zhiyong should return in seven days.' Chan Master Zhiyong replied, 'Yes, yes.' After waking up, Chan Master Zhiyong preached the Dharma to the crowd, bid farewell to everyone, and wrote an article of more than two hundred words for everyone to see. At the end of the article, he wrote, 'When the World Honored One (Śākyamuni, Shakyamuni Buddha) entered Nirvana (Nirvana, a Buddhist term referring to the extinguishing of afflictions and the attainment of liberation), he spoke the 'Sutra of the Testament.' When the Great Master Zhiyi was dying, he spoke the 'Method of Contemplating the Mind.' I am now speaking this writing.' After saying this, he bathed and changed his clothes, sat upright, and gathered the crowd to chant the 'Amitabha Sutra' (Amitābha Sūtra). Finally, he was reborn in the Western Pure Land of Ultimate Bliss. On the day of Renshen in the eighth month, he was buried in Donggang. He lived to be sixty-five years old, with forty-nine years as a monk. The court bestowed upon him the posthumous title 'Zhiyong.' On the night of Chan Master Zhiyong's passing, the monks of Nengren Temple heard the sound of heavenly music, which was very peculiar, and saw auspicious light illuminating the sky. His vows and spiritual power were immeasurable. Tens of thousands of people came to visit, and there were more than two hundred disciples who preached the Dharma, most of whom presided over famous temples. The Dharma-protecting ministers all paid him great respect. Prime Minister Fan named the meditation hall where he lived, and Councilor Xie praised his true body and engraved it on stone. He authored 'Commentary on the Complete Record of the Southern Mountain Samatha-Vipassanā School' in five volumes, 'Essentials of Explaining the Ten Non-Dual Gates' in two volumes, and 'Collected Works of Teachings Before and After Tiger Creek' in eight volumes. When local people fell ill, his mantras could cure them. In the house of the Hu family in Ninghai County, there were spirits possessing it, and Chan Master Zhiyong used mantras to move the spirits elsewhere. The road to the Dragon Pool in the back garden was dangerous, and those who prayed there suffered greatly. Chan Master Zhiyong used mantras to move the Dragon Pool to a wider place. At that time, there was a great storm with flying sand and rocks, blocking the house, and the Dragon Pool was finally moved to a new place, which people still find convenient today. Chan Master Ruzhan, whose courtesy name was Congyuan, was from the Jiao family in Yongjia. His mother dreamed of swallowing a pagoda and gave birth to him. He became a monk at a young age, passed the examination to become a monk, studied Buddhism at the school, and consulted with Chan Master Qin Pu of Dongling in Western Zhejiang, Chan Master Ci Hui, and others.
。抵橫山為慧覺高弟。主壽聖。戶外屨滿。講無虛日。凡作佛事必有感驗。日課法華七軸。彌陀號二萬聲作凈業記。記觀經疏護國記。記光明疏各四卷。假名集三卷。覆宗起疑一卷。金剛般若會解二卷。平日少睡。盛暑斂昏停扇。坐草莽際。誦彌陀經。以身法二財。施諸蚊蝄。門人以年邁難堪。請罷苦行。師曰。翾飛之類。安值妙乘。愿啖我血。經耳成緣。今有喂蚊臺存。建炎中。述聲聞會異題其末云。匈奴離杭入秀。兵火沿塘。劫掠蜂起。嘆命在旦夕。而聊書此。此與章安當寇盜縱橫而述涅槃玄義何異。方其造車溪也。明窗淨幾。為他所先。惟斗室尚虛。與四友遷入。即楊央淵．空相融等。劇暑中埋一大甕。實以寒泉環外。靠背以爽其軀。肆習不輟者數載。眾戲以五溫堂。目之皆能角立一方。恢張祖道。實厲器育德于茲。晚歲宴處庵院。以紹興庚申七月無疾坐逝。阇維煙至處悉有舍利。求者滿愿。
法久
字則久。餘姚邵氏。七歲師龍泉宗瑋。十五試經中選。明年敕下祝髮。𨽻當州開元受戒。依智涌于廣嚴。見慧覺于觀音。洎赴天竺。師亦偕行。比入寂。復依能仁法照。建炎中國步艱難。禪衲多避地入閩。師亦遍詢。以廣聞見。久從佛日果。果召師夜坐。必詢臺宗境觀及楞嚴大意。甚蒙稱賞。吏部何圭
【現代漢語翻譯】 現代漢語譯本：慧覺（Huijue）的高徒抵橫山，主持壽聖寺。門外總是鞋子堆滿，講經說法沒有一天間斷。凡是做法事必定有感應。每日誦讀《法華經》七卷，唸誦阿彌陀佛名號二萬聲，並作凈業記錄。著有《觀經疏》（Guan Jing Shu）、《護國記》（Hu Guo Ji）、《光明疏》（Guang Ming Shu）各四卷，《假名集》（Jia Ming Ji）三卷，《覆宗起疑》（Fu Zong Qi Yi）一卷，《金剛般若會解》（Jin Gang Ban Ruo Hui Jie）二卷。平日很少睡覺，盛夏時節也只是在黃昏時停止搖扇。坐在草叢中，誦讀《彌陀經》（Mi Tuo Jing），用自己的身體和財物，佈施給蚊蟲。門人因為他年老體衰難以承受，請求停止這種苦行。慧覺說：『這些飛蟲，哪裡懂得妙法的價值？我願意用我的血來餵養它們，讓它們聽聞佛經，結下善緣。』現在還有喂蚊臺遺蹟存在。建炎年間，他撰寫《聲聞會異》（Sheng Wen Hui Yi），在末尾寫道：『匈奴軍隊離開杭州進入秀州，戰火沿著河塘蔓延，劫掠像蜂群一樣涌起。感嘆生命朝不保夕，姑且寫下這些。』這與章安（Zhang An）在寇盜橫行時撰寫《涅槃玄義》（Nie Pan Xuan Yi）有什麼區別呢？當初在造車溪，明亮的窗戶和乾淨的幾案，都被別人佔先了，只有一間空屋子，和楊央淵（Yang Yang Yuan）、空相融（Kong Xiang Rong）等人遷入。在酷暑中埋下一個大甕，裡面裝滿冰冷的泉水，環繞在外面，靠著它來使身體涼爽，努力學習從不間斷，持續了好幾年。人們戲稱之為『五溫堂』。他們都能獨當一面，弘揚祖師的道統。確實是在這裡培養了器重的人才，樹立了德行。晚年居住在庵院，在紹興庚申年七月無疾而終。火化后，煙霧到達的地方都有舍利，求取的人都能如願以償。 法久（Fa Jiu），字則久（Ze Jiu），是餘姚邵氏人。七歲時拜龍泉宗瑋（Long Quan Zong Wei）為師。十五歲參加考試，經文合格被選中。第二年朝廷下令剃度出家，隸屬於當州的開元寺受戒。跟隨智涌（Zhi Yong）在廣嚴寺學習，拜見慧覺（Huijue）于觀音寺。等到前往天竺寺時，法久也一同前往。慧覺圓寂后，又跟隨能仁法照（Neng Ren Fa Zhao）。建炎年間國家動盪不安，很多禪僧爲了躲避戰亂進入福建。法久也四處尋訪，以增長見聞。後來跟隨佛日果（Fo Ri Guo），佛日果經常在晚上召見他，詢問天臺宗的境界觀想以及《楞嚴經》（Leng Yan Jing）的大意，非常賞識他。吏部何圭（He Gui）
【English Translation】 English version: Di Hengshan was a prominent disciple of Huijue (Wisdom Awareness). He presided over Shousheng Temple. His doorstep was always crowded with shoes, and he lectured without a day's break. Every Buddhist service he performed was met with a response. He recited seven scrolls of the Lotus Sutra (Fa Hua Jing) daily and chanted Amitabha's (Mi Tuo) name 20,000 times, keeping a record of his Pure Land practices. He authored four volumes each of Commentaries on the Visualization Sutra (Guan Jing Shu), Records Protecting the Nation (Hu Guo Ji), and Commentaries on the Golden Light Sutra (Guang Ming Shu), three volumes of Collected Provisional Names (Jia Ming Ji), one volume of Doubts Arising from the Revival of the School (Fu Zong Qi Yi), and two volumes of Explanations of the Diamond Prajna Assembly (Jin Gang Ban Ruo Hui Jie). He slept little, and even in the height of summer, he only stopped fanning himself at dusk. He sat among the weeds, reciting the Amitabha Sutra, and offered his body and wealth to the mosquitoes. His disciples, seeing his age and frailty, requested that he cease this ascetic practice. The master said, 'How could these flying insects understand the value of the wonderful Dharma? I am willing to feed them with my blood, so that they may hear the sutras and form a karmic connection.' The Mosquito Feeding Platform remains to this day. During the Jianyan era, he wrote 'Differences in the Assembly of Sravakas' (Sheng Wen Hui Yi), ending it with, 'The Xiongnu troops have left Hangzhou and entered Xiuzhou, and the flames of war spread along the ponds, with looting erupting like swarms of bees. I lament that life hangs by a thread, and I write this for now.' How is this different from Zhang An writing 'Profound Meaning of Nirvana' (Nie Pan Xuan Yi) when bandits roamed freely? In the beginning, at Zao Che Creek, the bright windows and clean desks were taken by others first, and only an empty room remained. He moved in with Yang Yang Yuan, Kong Xiang Rong, and others. In the sweltering heat, they buried a large urn filled with cold spring water, surrounding it, and leaned against it to cool their bodies, diligently studying without ceasing for several years. People jokingly called it the 'Five Warm Hall.' They were all able to stand on their own, promoting the ancestral teachings. Indeed, it was here that capable individuals were cultivated and virtue was established. In his later years, he resided in a hermitage, and in the seventh month of the Gengshen year of Shaoxing, he passed away peacefully without illness. After cremation, relics were found wherever the smoke reached, and those who sought them were fulfilled. Fa Jiu, also known as Ze Jiu, was a native of the Shao family of Yuyao. At the age of seven, he became a disciple of Longquan Zongwei. At fifteen, he passed the sutra examination. The following year, the imperial court ordered him to be tonsured and ordained, affiliated with Kaiyuan Temple in the local prefecture. He studied with Zhi Yong at Guangyan Temple and met Huijue at Guanyin Temple. When they went to Tianzhu Temple, Fa Jiu also went along. After Huijue passed away, he followed Nengren Fazhao. During the Jianyan era, the country was in turmoil, and many Chan monks sought refuge in Fujian to avoid the war. Fa Jiu also traveled extensively to broaden his knowledge. Later, he followed Fo Ri Guo, who often summoned him at night to inquire about the Tiantai school's views on realms and contemplation, as well as the main ideas of the Surangama Sutra (Leng Yan Jing), greatly appreciating him. He Gui, the Minister of Personnel,
聞其誦妙經有功。於二親諱日試命之。果有冥感。作一乘庵記以表襮之。慈溪羅氏請主圓湛庵。學者鼎來。紹興十三年。太守莫將延以清修。清修距小溪鎮幾一舍。深藏巖壑中。泉洌石寒。煙雲晝瞑。居七年。法宇一新。學者輻湊。患修生單寮多弊。乃辟眾堂。凈幾明窗。禪板蒲褥。宴坐經行。語默視聽。濟濟肅肅。雖有病弱。不敢少懈。蓋身率之致也。又見學者膠于章句。鼓于頰舌。嘆曰。天臺之道。雖由四明而興。亦由而廢。茍非聖人復生。孰能扶持。院左有師子巖。因創小室。名以無畏。安住其中。日課七經。示寂於十九年冬。壽五十。臘三十五。塔于院西。山麓癡絕。道人顏聖徒自謂造師藩籬。撰銘及輓歌七章。嗣法慈室。妙云主延慶。日欲勒石。沮于眾議。師天資慧利。強記過人。平居沉默。似不能言。疏決滯礙。其辯如流。舉止委蛇。與物無忤。同舍久居。亦不見喜慍。云解行甚高。久隱明之二靈。著圓覺直解。學者韙之。
神煥
字堯文。湖之安吉人。學于慧覺。同門推㧞萃。紹興間主思溪覺悟。講訓之餘。唯事著述。大部難文先達出義。未盡者。悉明辨之。凡一百章。世稱煥百章。以諸方供天。位次不定。乃考究大藏。參以祖言。全以己意。作諸天傳。其序曰。據百錄。安功德天座在佛
【現代漢語翻譯】 現代漢語譯本： 聽說他誦讀妙法蓮華經很有功德，於他父母的忌日嘗試讓他主持祭祀，果然有冥冥中的感應。於是寫了《一乘庵記》來表彰這件事。慈溪羅氏請他主持圓湛庵，來學習的人很多。紹興十三年，太守莫將邀請他去清修。清修的地方距離小溪鎮差不多一舍（古代的計量單位），深深地隱藏在山巖溝壑之中，泉水清冽，石頭寒冷，煙霧雲氣白天也昏暗。在那裡住了七年，寺廟煥然一新，來學習的人像車輻一樣聚集。他擔心修行的人住在單人宿舍有很多弊端，於是開闢了眾堂，裡面有乾淨的桌子，明亮的窗戶，禪板蒲團，可以宴坐經行，說話、沉默、觀看、傾聽，都莊嚴肅穆。即使有生病體弱的人，也不敢稍微懈怠，這大概是因為他以身作則的緣故。他又看到學習的人拘泥於文章的字句，賣弄口舌，嘆息說：『天臺宗的道統，雖然由四明（地名）而興起，也會由四明而衰敗。如果不是聖人再次出現，誰能夠扶持它呢？』寺院的左邊有師子巖，於是他建立了一個小室，命名為無畏室，安住在其中，每天誦讀七部經典。在紹興十九年冬天圓寂，享年五十歲，僧臘三十五年。塔建在寺院西邊的山腳下。癡絕道人顏聖徒自認為繼承了他的衣缽，撰寫了銘文和輓歌七章。繼承他佛法的是慈室，妙云主持延慶寺。妙云想要把銘文刻在石頭上，但被眾人阻止了。神煥禪師天資聰慧，記憶力超群，平時沉默寡言，好像不能說話一樣，但疏通解決疑難問題時，他的辯才如流水一般。舉止從容，與世無爭。同住很久的人，也看不出他的喜怒。人們說他解行很高，長期隱居在明州（地名）的二靈山。著有《圓覺直解》，學者們認為很好。
神煥（僧人名）
字堯文，湖州安吉人。向慧覺學習，被同門推舉為傑出人才。紹興年間主持思溪覺悟寺，講經說法之餘，只從事著述。對於大部頭的難懂文章，先輩的解釋沒有完全闡明的，他都詳細辨析，總共一百章，世人稱之為《煥百章》。因為各處供奉諸天時，位次不固定，於是他考究大藏經，參考祖師的言論，完全按照自己的意思，寫了《諸天傳》。他的序言說：『根據百錄，安功德天（佛教神祇名）的座位在佛
【English Translation】 English version: Hearing of his merit in reciting the Wonderful Dharma Lotus Sutra, they tried having him preside over the memorial ceremony on the anniversary of his parents' death, and indeed there was a spiritual response. Thus, he wrote 'A Record of the One Vehicle Hermitage' to commend this event. Luo of Cixi invited him to preside over Yuanzhan Hermitage, and many scholars came to learn. In the thirteenth year of Shaoxing, Prefect Mo Jiang invited him to practice pure cultivation. Qingxiu was located about one she (ancient unit of measurement) from Xiaoxi Town, deeply hidden in the mountains and valleys, with clear springs, cold stones, and dim daylight due to mist and clouds. After living there for seven years, the temple was completely renewed, and scholars gathered like spokes on a wheel. He worried about the many drawbacks of practitioners living in single dormitories, so he opened a public hall with clean desks, bright windows, meditation boards, and cattail mats for seated meditation and walking meditation. Whether speaking, silent, watching, or listening, everything was solemn and respectful. Even those who were sick and weak dared not slacken, probably because he led by example. He also saw that scholars were stuck on the literal meaning of texts and engaged in empty rhetoric, so he sighed and said, 'The lineage of Tiantai, although it arose from Siming (place name), will also decline from Siming. If a sage does not reappear, who can support it?' To the left of the monastery was Lion Rock, so he created a small room named 'Fearless Room' and lived there, reciting seven scriptures daily. He passed away in the winter of the nineteenth year of Shaoxing, at the age of fifty, with thirty-five years as a monk. His stupa was built at the foot of the mountain west of the monastery. The Daoist Yan Sheng, known as Chijue, considered himself to have inherited his mantle and wrote an inscription and seven elegies. Ci Shi, who was in charge of Yanqing Monastery, succeeded him in Dharma. Miao Yun wanted to inscribe the epitaph on stone, but was prevented by public opinion. Master Shenhuan was naturally intelligent, had an extraordinary memory, and was usually silent, as if he could not speak. However, when resolving difficulties, his eloquence flowed like a river. His demeanor was composed and he was never at odds with others. Those who lived with him for a long time never saw him show joy or anger. It was said that his understanding and practice were very high, and he had long been in seclusion in the Erling Mountains of Mingzhou (place name). He wrote 'A Direct Explanation of the Yuanjue Sutra', which scholars considered excellent.
Shenhuan (name of a monk)
His courtesy name was Yaowen, and he was from Anji in Huzhou. He studied with Huijue and was recommended by his peers as an outstanding talent. During the Shaoxing period, he presided over Jue Wu Monastery in Sixi, and in addition to lecturing on the scriptures, he only engaged in writing. For the difficult passages in major works that had not been fully explained by previous scholars, he clarified them in detail, totaling one hundred chapters, which the world called 'Huan's Hundred Chapters'. Because the order of precedence was not fixed when offering to the various devas in different places, he examined the Tripitaka, consulted the words of the patriarchs, and wrote 'Biographies of the Devas' entirely according to his own ideas. His preface said: 'According to the Bailu, the seat of the Goddess of Merit (name of a Buddhist deity) is in front of the Buddha.'
左。道場若寬。更安大辨及四天王座在右。則知世人或七或十六．十八．二十一位皆唯鬼神品。任其增減耳。今欲定尊卑。列昭穆。良亦甚難。只如鬼子母乃羅剎也。豈得與大梵同列。有女名功德天。男名散脂大將。今以功德天居上。梵釋次之。后列散脂．鬼子母。非失序耶。予嗟習俗之迷。未有表章者。因檢尋大藏。作諸天列傳。排出位次。隨位釋之。蓋天有主客。有男女。有本跡。有顯晦。大梵為三界主。帝釋為三十三天主。四王為八部主。若功德．大辨但客寄耳。功德寄北天。大辨寄山澤。初無主領。茲所謂有主客也。功德．大辨．樹神等並女質。梵天四王等並男身。茲所謂有男女也。金剛密跡五百徒黨。皆大菩薩本也。現居神像跡也。茲所謂有本跡也。大辨對佛宣揚正法。雖位處客天。身拘女質。而言行則顯。或但作影響眾。不事敷揚。縱權有統王現丈夫形。而言行則晦。茲所謂有顯晦也。知此四端。可與言天矣。如日月光明照世故。加摩利支救兵才難故。加娑竭羅保風雨故。加焰摩羅王冥界故。共二十一位。若合訶利帝南同鬼子母。即二十位耳。觀師云。只數百字。囊括諸天。發誓護持之意盡矣。又安樂記一卷。圓覺疏二卷。高弟覺庵。簡言教苑。推服孫鑒。堂思義近。主上天竺。
思梵
號
【現代漢語翻譯】 現代漢語譯本： 左邊。如果道場寬敞，可以把大辯天女和四大天王的位置安放在右邊。由此可知世人所供奉的七位、十六位、十八位、二十一位神祇，都只是鬼神之流。任憑人們隨意增減罷了。現在想要確定尊卑次序，排列昭穆，實在是很困難。比如鬼子母（Hariti）是羅剎（Rakshasa），怎麼能和大梵天（Mahabrahma）並列呢？又有女兒名叫功德天（Sri-devi），兒子名叫散脂大將（Samjñeya）。現在把功德天放在上面，梵天和帝釋天（Indra）其次，後面再排列散脂和鬼子母，這不是顛倒了次序嗎？我感嘆世俗的迷惑，沒有人對此進行闡明。因此我查閱大藏經，撰寫諸天列傳，排列出他們的位次，並根據他們的地位進行解釋。大概天神有主客之分，有男女之分，有本跡之分，有顯晦之分。大梵天是三界之主，帝釋天是三十三天之主，四大天王是八部之主。至於功德天、大辯天女，只不過是客居的神祇罷了。功德天寄居在北方，大辯天女寄居在山澤，最初並沒有主領。這就是所謂的主客之分。功德天、大辯天女、樹神等都是女性。梵天、四大天王等都是男性。這就是所謂的男女之分。金剛密跡（Vajrapani）的五百徒眾，都是大菩薩的化身。現在所居住的神像，是他們的示現之跡。這就是所謂的本跡之分。大辯天女面對佛陀宣揚正法，雖然位居客天，身是女身，但她的言行卻很顯赫。或者只是作為影響眾，不事宣揚，即使暫時擁有統治權，現出丈夫之形，但他的言行卻很隱晦。這就是所謂的顯晦之分。瞭解這四個方面，就可以談論天神了。比如因為日月的光明照耀世間，所以加上摩利支天（Marici）；因為救兵的才幹和困難，所以加上娑竭羅龍王（Sagara-nagaraja）；因為娑竭羅龍王保佑風調雨順，所以加上焰摩羅王（Yama），因為焰摩羅王掌管冥界。總共二十一位。如果把訶利帝南（Hariti）和鬼子母合併，就是二十位。觀師說，僅僅數百字，就囊括了諸天，發誓護持的意義都表達盡了。又有安樂記一卷，圓覺疏二卷。高足覺庵，簡言教苑。推服孫鑒。堂思義近。主上天竺。
思梵
法號
【English Translation】 English version: On the left. If the Bodhimanda (Dharmacakra) is spacious, the seats of Mahasarasvati (Great Eloquence) and the Four Heavenly Kings (Caturmaharajakayikas) can be placed on the right. From this, it is known that the seven, sixteen, eighteen, or twenty-one deities that people worship are all merely spirits and demons. Let them increase or decrease as they please. Now, to determine the order of seniority and arrange the ancestral tablets is indeed very difficult. For example, Hariti (Mother of Demons) is a Rakshasa (demon). How can she be placed in the same rank as Mahabrahma (Great Brahma)? There is a daughter named Sri-devi (Goddess of Merit), and a son named Samjñeya (Great General Sanjhi). Now, placing Sri-devi above, with Brahma and Indra (Lord Shakra) next, and then listing Samjhi and Hariti after them, is this not a disorder? I lament the delusion of customs, and no one has explained this. Therefore, I have searched the Tripitaka (Great Treasury of Scriptures) and written biographies of the devas (gods), arranging their positions and explaining them according to their status. Generally, devas have hosts and guests, males and females, original forms and manifested traces, and obvious and obscure aspects. Mahabrahma is the lord of the Three Realms (Trailokya), Indra is the lord of the Thirty-three Heavens (Trayastrimsa), and the Four Heavenly Kings are the lords of the Eight Classes of beings. As for Sri-devi and Mahasarasvati, they are merely guest deities. Sri-devi resides in the north, and Mahasarasvati resides in the mountains and marshes, initially without a lord. This is what is meant by hosts and guests. Sri-devi, Mahasarasvati, tree spirits, etc., are all female. Brahma, the Four Heavenly Kings, etc., are all male. This is what is meant by males and females. Vajrapani's (Diamond Hand) five hundred followers are all manifestations of great Bodhisattvas. The divine images they now inhabit are their manifested traces. This is what is meant by original forms and manifested traces. Mahasarasvati proclaims the Dharma (righteous law) to the Buddha, and although she is a guest deity and a female, her words and deeds are very prominent. Or they simply act as an influencing crowd, not engaging in propagation, even if they temporarily possess ruling power and appear in the form of a man, their words and deeds are obscure. This is what is meant by obvious and obscure aspects. Knowing these four aspects, one can discuss the devas. For example, because the light of the sun and moon illuminates the world, Marici (Goddess of Light) is added; because of the talent and difficulty in rescuing soldiers, Sagara-nagaraja (Dragon King Sagara) is added; because Sagara-nagaraja protects favorable weather, Yama (King Yama) is added, because Yama rules the underworld. There are a total of twenty-one. If Hariti is combined with Hariti (Mother of Demons), there are twenty. Master Guan said that in just a few hundred words, all the devas are encompassed, and the meaning of vowing to protect them is fully expressed. There is also one volume of An Le Ji (Record of Peace and Joy), and two volumes of Yuan Jue Shu (Commentary on the Perfect Enlightenment Sutra). The senior disciple Jue An, Jian Yan Jiao Yuan (Simple Words on the Garden of Teachings). Highly admire Sun Jian. Tang Siyi is nearby. Mainly from Upper India.
Si Fan
Dharma name
丘山。錫號圓通。杭之臨平湛氏。七歲師廣嚴神應。法中六十六進具。傳大智律學。志慕臺道。事普明靖于凈社。升座元為法嗣。請遷覺悟。與師偕行。又徙上竺。謂曰。覺悟虛席。無以易子。郡檄且來不可辭。開門受徒。草屨充滿。王檀加敬。施予無算。斥以供眾。囊無儲焉。圓覺慈受深互相敬慕。四眾兩歸。行道十年。筑歸云庵。于西山親瑩。影不入塵。湖以空相再三延之不應。乾道四年五月。有日者謁曰。六月之望。師死日也。師笑曰。造物果能制我耶。卻可少須秋涼。為偈云爾。謂六月亡我待八月。看信否。蓋相半也。其月二十六日沐浴更凈。趺坐龕韙。肅僧廣嚴。誦佛而瞑。九月塔于方丈。弟子智崇．智泉。傳道名聞者眾。初師歸里。意在度親室。廬僅庇風雨。及奉供源源。屋亦薦增。所居東偏不盈丈。初寒盛暑終日危坐。以佛祖經論。宗門語錄。參較商搉。著會宗集。四川制置晁公武序之。刊于成都。師禳禬災疾。沴蕩妖兇。應如答響。自言。生平多得於菩薩戒。凡有怪厲。不可制御。一為說戒。即不復作。
中皎
號法照。慈溪張氏。母夢墮月而生。十八落剃。永明初學于明智。游天竺。圓覺慈為首座。與之講貫。深有造詣。印圈錐穴。了無差殊。靖康初劉都請(光)守臺。能仁虛席。屬
【現代漢語翻譯】 現代漢語譯本： 丘山，法號圓通（Round Illumination），是杭州臨平湛氏人。七歲時拜廣嚴神應（Guangyan Shenying）為師。在法中六十六歲時受具足戒。他精通大智（Great Wisdom）律學，立志追求天臺宗的道法。他跟隨普明靖（Puming Jing）在凈社修行。普明靖圓寂后，丘山升座成為法嗣。人們請他遷往覺悟寺，他與師父一同前往。後來又遷往上竺寺，他說：『覺悟寺的住持之位空缺，沒有人比你更合適。』郡里的公文也快到了，不能推辭。於是他開門收徒，草鞋都堆滿了。王檀（Wang Tan）對他非常尊敬，施捨的財物無數，他都用來供養大眾，自己囊中沒有積蓄。圓覺慈受（Yuanjue Cishou）與他互相敬慕，四眾弟子都歸向他們。他修行十年，在西山建造了歸云庵，親自看護墳墓，身影不沾染塵土。湖州以空相寺（Kongxiang Temple）住持之位再三邀請他，他都沒有答應。乾道四年五月，有算命的人來拜訪說：『六月十五，是您圓寂的日子。』丘山笑著說：『造物主真的能控制我嗎？』不如稍微等到秋涼，作偈語說：『說六月亡我是要等到八月，看看是否應驗。』大概是應驗一半吧。那年六月二十六日，他沐浴更衣，端坐在龕中，召集僧人廣嚴（Guangyan），誦唸佛號而圓寂。九月，他的舍利塔建在方丈室。弟子智崇（Zhichong）、智泉（Zhiquan）等，傳道揚名的人很多。當初丘山回到家鄉，本意是度化親人，住的房屋只能遮蔽風雨。等到接受供養后，財源滾滾而來，房屋也逐漸增多。他居住的東邊小屋不到一丈見方，無論嚴寒酷暑，終日危坐其中，以佛祖經論、宗門語錄，互相參照商討，著成《會宗集》。四川制置晁公武（Chao Gongwu）為之作序，刊印在成都。丘山為人禳解災禍疾病，消除妖邪兇惡，應驗如回聲一般。他自己說：『平生多得益於菩薩戒。凡是有怪異兇厲之事，無法制止，只要為他們說戒，就不會再發生了。』
中皎，法號法照（Fazhao），是慈溪張氏人。他的母親夢見月亮墜落而生下他。十八歲時剃度出家，最初在永明寺跟隨明智（Mingzhi）學習，後來遊歷天竺。圓覺慈受讓他擔任首座，與他一起講經說法，他有很深的造詣。印證圈點，如同錐子鉆孔一般，沒有絲毫差錯。靖康初年，劉都請（光）鎮守臺州，能仁寺住持之位空缺，就屬意於他。
【English Translation】 English version: Qiushan, with the Dharma name Yuantong (Round Illumination), was a native of the Zhan family in Linping, Hangzhou. At the age of seven, he became a disciple of Guangyan Shenying. He received the complete monastic precepts at the age of sixty-six within the Dharma. He was proficient in the Vinaya school of Great Wisdom and aspired to follow the path of the Tiantai school. He served Puming Jing at the Pure Land Society. After Puming Jing passed away, Qiushan ascended the seat as his Dharma heir. People invited him to move to Jue Wu Temple, and he went there with his teacher. Later, he moved to Shangzhu Temple, saying, 'The position of abbot at Jue Wu Temple is vacant, and no one is more suitable than you.' The official documents from the prefecture are also arriving soon, so you cannot decline. Thus, he opened the door to receive disciples, and the straw sandals piled up. Wang Tan showed him great respect and made countless offerings, which he used to support the community, with no savings in his own bag. Yuanjue Cishou and he deeply respected each other, and the fourfold assembly turned to them. He practiced the Way for ten years and built Guiyun Hermitage in the Western Mountains, personally tending to the graves, his shadow not tainted by dust. Huzhou repeatedly invited him to be the abbot of Kongxiang Temple, but he declined. In the fifth month of the fourth year of Qiandao, a fortune-teller came to visit and said, 'The fifteenth of June is the day of your death.' Qiushan smiled and said, 'Can the Creator really control me?' It is better to wait until the autumn is cooler, and compose a verse saying, 'Saying I will die in June is to wait until August, to see if it comes true.' Perhaps it will be half true. On the twenty-sixth day of that month, he bathed and changed his clothes, sat upright in the niche, summoned the monk Guangyan, and passed away while chanting the Buddha's name. In September, his stupa was built in the abbot's room. His disciples Zhichong and Zhiquan, among others, spread the Dharma and became famous. Initially, when Qiushan returned to his hometown, his intention was to liberate his relatives, and the house he lived in could only shelter him from the wind and rain. After receiving offerings, wealth poured in, and the house gradually increased in size. The small room where he lived in the east was less than ten feet square, and whether in severe cold or scorching heat, he sat upright in it all day long, comparing and discussing the Buddha's sutras, the sayings of the Zen school, and compiling the Huizong Collection. Chao Gongwu, the Sichuan Pacification Commissioner, wrote a preface for it, which was printed in Chengdu. Qiushan dispelled disasters and illnesses for people, and eliminated evil and ominous things, responding like an echo. He himself said, 'Throughout my life, I have benefited greatly from the Bodhisattva precepts. Whenever there are strange and fierce things that cannot be controlled, as soon as I recite the precepts for them, they will no longer occur.'
Zhong Jiao, with the Dharma name Fazhao, was a native of the Zhang family in Cixi. His mother dreamed of the moon falling and gave birth to him. He was tonsured at the age of eighteen and initially studied with Mingzhi at Yongming Temple, later traveling to Tianzhu. Yuanjue Cishou made him the head seat and lectured on the sutras with him, and he had a deep understanding. The verification of circles and dots, like drilling holes with an awl, had no errors. In the early years of Jingkang, Liu Duqing (Guang) was stationed in Taizhou, and the position of abbot of Nengren Temple was vacant, so it was attributed to him.
講艾舉所知智涌。以師應命粥飯。不給不能安眾。辟斥鹵為膏腴。二十頃香積沛然。大小部帙。敷繹不絕。乙卯夏旱。臨湫施戒。甘雨旋至。歲以稔登庚申。老於藏密之新庵。僅六年。書偈坐逝。年七十九。李南壽撰銘。
有明
字育才。號牧庵。金華人。受業善因。學于能仁圓覺。見車溪卿得記。主數剎。學徒膻慕。每講不預看讀。但令侍者簽出起盡。以樂說辨。流瀉無竭。罔不嘆伏。嘗曰。我領徒來七番摩訶止觀。于正修中未嘗舉口道著一字。又曰。大部中欲作一個小難如片紙大。亦作不成。所謂文字性離。皆解脫也。故今教苑。略無義目。惟不二門。口義露一班耳。或問。十境．十乘方成觀法。何故荊溪云。不待觀境。方名修觀。師曰。向爾道攝事成理。了其辨惑解蔽。類若此。初主仙潭適天。依持老分衛艤舟。聞講鼓聲。詣寺觀瞻。就座側聽。臨止觀破法遍。橫破九種禪那。皆非圓頓行人入道之門。竦然曰。我平生未聞此妙法。設禮而去。晚在延慶座上。臨講調御丈夫。忽數丈夫至聽。師曰。若在儒教。論丈夫事。如忠臣不畏死。勇士不願生。立天下大事。成億代顯名。不為聲色名利惑溺。皆名丈夫。若在吾教。則以一心三觀為舟航。六時五悔為㯭棹。降伏諸魔。制諸外道。不為分段變易生死所
【現代漢語翻譯】 現代漢語譯本： 講述艾舉所知的智慧如泉涌般涌現。用老師的名義應命提供粥飯，否則無法安定大眾。將貧瘠的鹽堿地開墾為肥沃的良田，二十頃的香積米充足富饒。大小部帙（佛教經典），闡述講解不絕。乙卯年夏天大旱，在臨湫設壇施戒，甘雨隨即降臨。這一年莊稼豐收。庚申年，在新庵安度晚年，潛心研究藏傳佛教密法，僅六年時間。寫下偈語後坐化圓寂，享年七十九歲。李南壽撰寫墓誌銘。 字育才，號牧庵（均為法號），金華人。在善因寺接受教育，在能仁圓覺寺學習。從車溪卿那裡得到了筆記。主持多座寺廟。學徒們仰慕他。每次講經說法，都不事先閱讀準備，只是讓侍者簽出經文的起止。憑藉雄辯的口才，滔滔不絕，聽眾無不歎服。他曾說：『我帶領徒弟們學習了七遍《摩訶止觀》（天臺宗重要著作），在正修的過程中，從未開口說出一個字。』又說：『在大部頭著作中，想要製造一個像紙片大小的難題，也做不到。』這就是所謂的『文字性離，皆解脫也』。所以如今的佛教教苑，幾乎沒有義理上的綱目。只有『不二門』（佛教用語，指超越二元對立的境界）的口頭解釋，稍微顯露了一點。有人問：『十境（止觀所緣的十種境界）、十乘（修止觀的十種方法）才能構成完整的觀法，為什麼荊溪（湛然，天臺宗大師）說，不等待觀境，才能稱為修觀？』師父回答說：『我向你講的是攝事成理，瞭解其辨惑解蔽的道理，就像這樣。』最初主持仙潭寺，恰逢天依持老和尚分發食物，（育才）便靠岸停船，聽到寺廟裡傳出講經的鼓聲，於是前往寺廟觀瞻，在座位旁邊聽講。聽到（天依持老和尚）講解《止觀破法遍》，橫向破斥了九種禪那（禪定），認為都不是圓頓行人（修習圓頓止觀的人）入道的門徑。他（育才）肅然起敬地說：『我平生從未聽過如此精妙的佛法。』於是行禮告辭。後來在延慶寺的座席上，（育才）正在講解《調御丈夫》（佛的稱號），忽然有幾位丈夫前來聽講。師父說：『如果在儒教中，談論丈夫的事，就像忠臣不怕死，勇士不貪生，建立天下大事，成就億代顯名，不被聲色名利迷惑，都可以稱為丈夫。如果在我們佛教中，則以一心三觀（佛教哲學概念）為舟航，六時五悔（佛教懺悔儀式）為船槳，降伏諸魔，制服諸外道，不被分段生死和變易生死所困擾。』
【English Translation】 English version: He spoke of Ai Ju's wisdom, which flowed like a spring. In the name of the teacher, he provided congee and rice, without which the community could not be at peace. He transformed barren saline land into fertile fields, with twenty acres of fragrant rice abundantly available. He lectured on the major and minor Buddhist texts without ceasing. In the summer of the year Yimao, there was a severe drought. He performed rituals and precepts at Linqiu, and sweet rain soon followed. That year, the crops were abundant. In the year Gengshen, he spent his old age at the Xin'an hermitage, immersed in the esoteric teachings of Tibetan Buddhism, for only six years. He wrote a verse and passed away in a seated posture at the age of seventy-nine. Li Nanshou composed his epitaph. His courtesy name was Yucai, and his sobriquet was Mu'an (both Dharma names). He was a native of Jinhua. He received his education at Shanyin Temple and studied at Nengren Yuanjue Temple. He obtained notes from Chexi Qing. He presided over several temples, and his students admired him. Each time he lectured, he did not prepare by reading beforehand, but simply had an attendant draw out the beginning and end of the scripture. Relying on his eloquent speech, he spoke unceasingly, and all who listened were amazed. He once said, 'I have led my disciples in studying the Mahayana Samatha-Vipassana (a major work of the Tiantai school) seven times, and during the process of proper cultivation, I have never uttered a single word.' He also said, 'In a large volume of work, it is impossible to create a difficulty the size of a piece of paper.' This is what is meant by 'the nature of words is detachment, which is liberation.' Therefore, the Buddhist teachings today have almost no outlines of meaning. Only the oral explanations of the Non-Dual Gate (a Buddhist term referring to the state beyond duality) are slightly revealed. Someone asked, 'The Ten Objects (the ten objects of contemplation) and the Ten Vehicles (the ten methods of cultivating Samatha-Vipassana) are necessary to form a complete method of contemplation. Why did Jingxi (Zhanran, a master of the Tiantai school) say that one does not wait for the object of contemplation to be called cultivation?' The master replied, 'I am telling you about incorporating affairs into principle, understanding the principles of distinguishing confusion and resolving obscurations, just like this.' Initially, he presided over Xiantan Temple. It happened that the old monk Tian Yichi was distributing food, so (Yucai) docked his boat. Hearing the sound of drums announcing a lecture from the temple, he went to the temple to observe and listen from the side of the seat. Hearing (Tian Yichi) explain the Samatha-Vipassana Breaking Through the Dharma, he horizontally refuted the nine dhyanas (meditative states), considering them not to be the path to enlightenment for practitioners of the perfect and sudden teachings (those who cultivate perfect and sudden Samatha-Vipassana). He (Yucai) said respectfully, 'I have never heard such wonderful Dharma in my life.' So he bowed and took his leave. Later, at the seat of Yanqing Temple, (Yucai) was lecturing on Taming the Heroic Man (an epithet of the Buddha), when suddenly several heroic men came to listen. The master said, 'In Confucianism, discussing the affairs of a heroic man is like a loyal minister who is not afraid of death, a brave warrior who does not desire life, establishing great affairs under heaven, achieving fame for countless generations, and not being deluded by sights, sounds, fame, and profit. All of these can be called heroic men. In our Buddhism, we use the One Mind Three Contemplations (a Buddhist philosophical concept) as a boat and the Six Times Five Repentances (a Buddhist repentance ritual) as oars, subduing all demons, controlling all heretics, and not being troubled by segmented birth and death and variable birth and death.'
籠檻。方名丈夫耳。士夫服之。亦設禮去。其投機說法。入人如此。在延慶日。道尊行滿。不非時白眾。只四季于起信堂誡勵後學曰。我所以不數數白眾者。汝知之乎。不見道頻雷天失威。若座下能守規繩。譬如鴻鵠青霄。罻羅安施。皆愕然。遞相敬畏。其訓徒眾又如此。乾道四年十二月初三。坐青玉軒。令侍者請十六觀行人。諷觀經至真法身觀令罷誦。召維那。集眾。念西方佛助我往生。時眾圍繞。正首座云。和尚五十年說法度人。臨行豈得無語。師曰。你既知我五十年說法度人。臨行又要饒舌作么。懇之不已。乃留偈曰。住世八十。為蛇𥁞足。寄語方來。響傳空谷。葬崇法祖塔傍。弟子天王用隱學。然浮石慧等甚眾。延慶住持不十載。不入祖堂。師未及二載。故眾以祔廟為疑惑。厲聲曰。大道弘傳。豈以歲月為斷。遂入之。
可觀
字宜翁。號解空。華亭戚氏。出家寶云。十六進具。依南屏精微彥。車溪聲震江浙。負笈從之。嘗舉唱曰。般若寂寥。言下有省。如服一杯降氣湯。依慧覺。于苕溪有橫山。命師偕往。雪窗下讀指要鈔。至若不謂實。鐵床非苦。變易非遷嘆曰。語言文字。皆糠秕耳。建炎初。主壽聖。紹興改元德藏。佛照堅赴天竺。魯正議聞於邑。以師補處星未周而拂袖。越三載。正議復請
【現代漢語翻譯】 現代漢語譯本： 籠檻，方丈的別名，士大夫也這樣稱呼他。按照禮節告別后，他投機說法，深入人心。在延慶寺的日子裡，道尊行滿（指道德高尚，修行圓滿），不輕易公開訓誡眾人，只是每個季度在起信堂告誡後學說：『我之所以不經常訓誡你們，你們知道為什麼嗎？沒聽說過頻繁打雷，上天就失去了威嚴。如果你們能遵守規矩，就像鴻鵠翱翔于青霄，哪裡還需要羅網來束縛？』眾人都很驚訝，互相敬畏。他訓導徒眾就是這樣。乾道四年十二月初三，坐在青玉軒，讓侍者請來十六觀的修行人，誦讀《觀經》到真法身觀時停止誦讀。召集維那（寺院中負責僧眾事務的僧官），集合大眾，唸誦西方佛（指阿彌陀佛）幫助我往生。當時眾人圍繞著他，正首座（寺院中的重要僧職）說：『和尚五十年說法度人，臨終之際難道沒有遺言嗎？』師父說：『你既然知道我五十年說法度人，臨終還要多嘴做什麼？』正首座懇求不已，於是留下偈語說：『住世八十年，如同蛇畫足（比喻多此一舉）。寄語後來人，響徹空曠山谷。』安葬在崇法祖塔旁邊。弟子天王用隱學，還有浮石慧等很多人。在延慶寺主持不到十年，沒有進入祖堂。師父去世不到兩年，所以眾人對祔廟（將靈位放入祖廟）感到疑惑。師父厲聲說：『大道弘揚傳播，難道以時間長短來判斷嗎？』於是進入了祖堂。
可觀（法號），字宜翁，號解空。華亭（地名）戚氏。在寶云寺出家，十六歲受具足戒。依止南屏精微彥（法號），車溪（地名）聲名震動江浙。可觀負笈跟隨他學習。曾經舉唱說：『般若寂寥（指智慧深奧），言下有省（指立刻領悟）。』如同服用一杯降氣湯。依止慧覺（法號），在苕溪（地名）有橫山（地名），慧覺命可觀一同前往。在雪窗下閱讀《指要鈔》（佛經註釋），讀到『若不謂實，鐵床非苦，變易非遷』時感嘆說：『語言文字，都是糠秕啊！』建炎初年，主持壽聖寺。紹興年間改為元德藏寺。佛照堅（法號）前往天竺（古印度），魯正議（人名）向當地官員稟告，用可觀來填補佛照堅的位置。不到一年就拂袖而去。過了三年，魯正議再次邀請。
【English Translation】 English version: 'Cage fence' is another name for the abbot. Scholars and officials also address him as such. After bidding farewell according to etiquette, he preached skillfully, deeply touching people's hearts. During his time at Yanqing Temple, Da Zun Xing Man (meaning high morality and complete cultivation) did not readily give public admonitions. He only cautioned the junior monks in the Qixin Hall every season, saying, 'Do you know why I don't frequently admonish you? Haven't you heard that frequent thunder diminishes Heaven's majesty? If you can abide by the rules, like swans soaring in the blue sky, where is the need for nets to bind you?' Everyone was astonished and held each other in awe. This was how he instructed his disciples. On the third day of the twelfth month of the fourth year of the Qiandao era, he sat in the Qingyu Pavilion and had the attendant invite the practitioners of the Sixteen Contemplations. When the recitation of the Visualization Sutra reached the True Dharma Body Contemplation, he stopped the recitation. He summoned the director (a monastic official in charge of monastic affairs), gathered the assembly, and chanted for the Western Buddha (referring to Amitabha Buddha) to help him be reborn in the Pure Land. At that time, the assembly surrounded him, and the head monk (an important monastic position) said, 'Venerable Abbot, you have preached and saved people for fifty years. Shouldn't you leave some final words as you approach death?' The master said, 'Since you know that I have preached and saved people for fifty years, why do you still need to be verbose at the end?' The head monk pleaded incessantly, so he left a verse saying, 'Living in the world for eighty years is like drawing feet on a snake (meaning doing something superfluous). A message to those who come later, echoing through the empty valley.' He was buried next to the Chongfa Ancestral Pagoda. His disciple, Tianwang Yongyin, studied, and there were many others like Fushi Hui. He served as abbot of Yanqing Temple for less than ten years and did not enter the ancestral hall. The master passed away in less than two years, so the assembly was doubtful about enshrining his spirit tablet in the ancestral temple. The master said sternly, 'The great path is propagated and spread; how can it be judged by the length of time?' So he entered the ancestral hall.
Ke Guan (Dharma name), styled Yi Weng, named Jiekong. A member of the Qi family of Huating (place name). He became a monk at Baoyun Temple and received full ordination at the age of sixteen. He relied on Nanping Jingwei Yan (Dharma name), whose fame resounded throughout Jiangzhe (region). Ke Guan followed him to study. He once raised the chant, 'Prajna is寂寥 (deep and profound), and there is immediate understanding upon hearing it.' It was like taking a dose of qi-reducing medicine. He relied on Huijue (Dharma name), who had Hengshan (place name) in Tiaoxi (place name). Huijue ordered Ke Guan to go with him. Under the snowy window, he read the 'Essentials of the Finger Point' (a commentary on Buddhist scriptures). When he read 'If one does not consider it real, the iron bed is not suffering; change is not migration,' he sighed and said, 'Language and words are all chaff!' At the beginning of the Jianyan era, he presided over Shousheng Temple. During the Shaoxing era, it was renamed Yuande Zang Temple. Fozhao Jian (Dharma name) went to Tianzhu (ancient India), and Lu Zhengyi (person's name) reported to the local officials, using Ke Guan to fill Fozhao Jian's position. In less than a year, he left. After three years, Lu Zhengyi invited him again.
。方來霧集。施者山委。講暇補註楞嚴於閱世堂。霅以祥符延之。兩載以疾返當湖南林。且曰。松風山月。自與作無盡衣缽。何言𧆌鹽淡薄耶。乾道七年。魏相(𣏌)殿平江。請主北禪。正值九日。指座云。胸中一寸灰已冷。頭上千莖雪未消。老步只宜平地去。不知何事又登高。聞者稱之。魏得法語謝云。日敬拳拳。忽然打破漆桶。不敢辜負。竹庵趙相(汝愚)守臺李參邴師。越皆以名剎招。不赴。淳熙七年。魏憲王牧鄞親制疏。請主延慶。時八十九矣。抵在所。而王已薨。專使力挽其行。于天竺受請云。白雲堂上。威德頗嚴。(訥久從學不稟法)老謬到此。無可拈出。記得世尊道譬如清冷雲中霹靂起火。非所應也。王旨如生。豈容辭免行。李蕭然。怡云平寄詩云。一籌已勝招提老。行李真堪赴洛陽。(富公請顯華嚴住洛陽招提。迓之適溫公至。同出郭候郵亨。見數十擔過。溫公問。誰行李。以新招提對溫公遽歸。公曰。要見華嚴。何故先歸。溫公云。已見此了。)不二載。歸竹庵。九年二月十九示寂。壽九十一。臘七十八。荼毗舌根不壞。舍利無數。塔德藏期懺觀堂。故香火不衰。有挽之者云。五至湖邊似未曾。而今拗折這烏藤。不愁般若今牢落。一點光分幾處燈。蓋五住當湖。皆以竹庵退隱。今稱竹庵者。以此續
【現代漢語翻譯】 現代漢語譯本 方來霧集：四面八方的人像霧一樣聚集而來。 施者山委：佈施的人像山一樣堆積。 講暇補註楞嚴於閱世堂：在講經的空閑時間，于閱世堂補註《楞嚴經》（Surangama Sutra）。 霅以祥符延之：霅地的祥符寺請他前去住持。 兩載以疾返當湖南林：兩年後因病返回湖南的叢林。 且曰：並且說。 松風山月，自與作無盡衣缽：松樹的風聲、山間的明月，自然會給我提供無盡的衣食。 何言𧆌鹽淡薄耶：為什麼說粗茶淡飯生活清苦呢？ 乾道七年，魏相(𣏌)殿平江：乾道七年，魏相（𣏌）在平江府。 請主北禪：請他主持北禪寺。 正值九日：正值重陽節。 指座云：指著座位說。 胸中一寸灰已冷，頭上千莖雪未消：胸中一寸的灰燼已經冷卻，頭上千莖的白髮還未消融。 老步只宜平地去，不知何事又登高：老邁的腳步只適合在平地上行走，不知道爲了什麼事又要登上高處。 聞者稱之：聽到的人都稱讚他。 魏得法語謝云：魏相得到開示後感謝說。 日敬拳拳，忽然打破漆桶，不敢辜負：日後一定恭敬謹慎，忽然打破漆桶（指開悟），不敢辜負您的期望。 竹庵趙相(汝愚)守臺李參邴師：竹庵、趙相（汝愚）任臺州太守，李參、邴師。 越皆以名剎招，不赴：都用名剎來邀請他，但他都沒有應允。 淳熙七年，魏憲王牧鄞親制疏：淳熙七年，魏憲王在鄞地做長官，親自撰寫奏疏。 請主延慶：請他主持延慶寺。 時八十九矣：當時他已經八十九歲了。 抵在所，而王已薨：到達目的地后，魏憲王已經去世。 專使力挽其行：朝廷特使極力挽留他。 于天竺受請云：在天竺寺接受邀請說。 白雲堂上，威德頗嚴：白雲堂上，規矩非常嚴格。 (訥久從學不稟法)：（訥久跟隨他學習很久，但沒有得到他的衣缽）。 老謬到此，無可拈出：老朽我來到這裡，沒有什麼可以拿出來說的。 記得世尊道譬如清冷雲中霹靂起火，非所應也：記得世尊說過，譬如在清冷的雲中突然出現霹靂和火焰，是不應該發生的。 王旨如生，豈容辭免行：魏憲王的旨意如同還在，怎麼能推辭不去呢？ 李蕭然，怡云平寄詩云：李蕭然、怡云平寄詩說。 一籌已勝招提老，行李真堪赴洛陽：一個計策已經勝過招提寺的老和尚，行李真的可以去洛陽了。 (富公請顯華嚴住洛陽招提。迓之適溫公至。同出郭候郵亨。見數十擔過。溫公問。誰行李。以新招提對溫公遽歸。公曰。要見華嚴。何故先歸。溫公云。已見此了。)：（富公請顯華嚴住持洛陽招提寺，迎接他的時候正好遇到溫公到來。一同出城迎接郵亨。看到幾十擔行李經過。溫公問，是誰的行李？回答說是新招提寺住持的。溫公立刻回去了。富公說，要見華嚴，為什麼先回去了？溫公說，已經見過了）。 不二載，歸竹庵：不到兩年，回到竹庵。 九年二月十九示寂：淳熙九年二月十九日圓寂。 壽九十一，臘七十八：享年九十一歲，僧臘七十八年。 荼毗舌根不壞，舍利無數：荼毗后舌根沒有燒壞，舍利無數。 塔德藏期懺觀堂：塔在德藏寺的懺觀堂。 故香火不衰：所以香火一直很旺盛。 有挽之者云：有挽留他的人說。 五至湖邊似未曾，而今拗折這烏藤：五次來到湖邊好像從未發生過，而今折斷了這根烏藤杖。 不愁般若今牢落，一點光分幾處燈：不愁般若智慧現在衰落，一點光明分到幾處燈。 蓋五住當湖，皆以竹庵退隱：大概五次住在當湖，都是以竹庵退隱。 今稱竹庵者，以此續：現在稱竹庵的，就是因為這個緣故。
【English Translation】 English version Fang Lai Wu Ji: People from all directions gathered like mist. Shi Zhe Shan Wei: Those who give alms piled up like mountains. Jiang Xia Bu Zhu Leng Yan Yu Yue Shi Tang: During the spare time from lecturing, he annotated the Surangama Sutra at Yue Shi Hall. Zha Yi Xiang Fu Yan Zhi: Xiangfu Temple in Zha invited him to preside over the temple. Liang Zai Yi Ji Fan Dang Hu Nan Lin: After two years, he returned to the forest in Hunan due to illness. Qie Yue: And said. Song Feng Shan Yue, Zi Yu Zuo Wu Jin Yi Bo: The sound of pine trees and the bright moon in the mountains will naturally provide me with endless food and clothing. He Yan Su Yan Dan Bo Ye: Why say that the simple life of coarse tea and light meals is hard? Qian Dao Qi Nian, Wei Xiang (𣏌) Dian Ping Jiang: In the seventh year of Qian Dao, Wei Xiang (𣏌) was in Pingjiang Prefecture. Qing Zhu Bei Chan: Invited him to preside over Bei Chan Temple. Zheng Zhi Jiu Ri: It was the Double Ninth Festival. Zhi Zuo Yun: Pointing to the seat, he said. Xiong Zhong Yi Cun Hui Yi Leng, Tou Shang Qian Jing Xue Wei Xiao: An inch of ashes in my chest has cooled, and a thousand strands of white hair on my head have not yet melted. Lao Bu Zhi Yi Ping Di Qu, Bu Zhi He Shi You Deng Gao: Old steps are only suitable for walking on flat ground, I don't know why I have to climb high again. Wen Zhe Cheng Zhi: Those who heard it praised him. Wei De Fa Yu Xie Yun: Wei Xiang thanked him after receiving the instruction. Ri Jing Quan Quan, Hu Ran Da Po Qi Tong, Bu Gan Gu Fu: I will be respectful and cautious in the future, suddenly break the lacquer bucket (referring to enlightenment), and dare not fail your expectations. Zhu An Zhao Xiang (Ru Yu) Shou Tai Li Can Bing Shi: Zhu An, Zhao Xiang (Ru Yu) served as the prefect of Taizhou, Li Can, Bing Shi. Yue Jie Yi Ming Cha Zhao, Bu Fu: They all invited him with famous temples, but he did not agree. Chun Xi Qi Nian, Wei Xian Wang Mu Yin Qin Zhi Shu: In the seventh year of Chun Xi, Wei Xian Wang was the chief official in Yin and personally wrote a memorial. Qing Zhu Yan Qing: Invited him to preside over Yanqing Temple. Shi Ba Shi Jiu Yi: At that time, he was already eighty-nine years old. Di Zai Suo, Er Wang Yi Hong: After arriving at the destination, Wei Xian Wang had passed away. Zhuan Shi Li Wan Qi Xing: The imperial envoy tried his best to keep him. Yu Tian Zhu Shou Qing Yun: He accepted the invitation at Tianzhu Temple and said. Bai Yun Tang Shang, Wei De Po Yan: In Baiyun Hall, the rules are very strict. (Ne Jiu Cong Xue Bu Bing Fa): (Ne Jiu followed him for a long time but did not receive his mantle). Lao Miu Dao Ci, Wu Ke Nian Chu: I, the old fool, have come here, and there is nothing to say. Ji De Shi Zun Dao Pi Ru Qing Leng Yun Zhong Pi Li Qi Huo, Fei Suo Ying Ye: I remember the World Honored One said, for example, if thunder and fire suddenly appear in the clear and cold clouds, it should not happen. Wang Zhi Ru Sheng, Qi Rong Ci Mian Xing: Wei Xian Wang's decree is as if it is still there, how can I refuse to go? Li Xiao Ran, Yi Yun Ping Ji Shi Yun: Li Xiao Ran and Yi Yun Ping sent poems saying. Yi Chou Yi Sheng Zhao Ti Lao, Xing Li Zhen Kan Fu Luo Yang: One plan has already surpassed the old monk of Zhao Ti Temple, and the luggage can really go to Luoyang. (Fu Gong Qing Xian Hua Yan Zhu Luo Yang Zhao Ti. Ya Zhi Shi Wen Gong Zhi. Tong Chu Guo Hou You Heng. Jian Shu Shi Dan Guo. Wen Gong Wen. Shui Xing Li. Yi Xin Zhao Ti Dui Wen Gong Ju Gui. Gong Yue. Yao Jian Hua Yan. He Gu Xian Gui. Wen Gong Yun. Yi Jian Ci Le.): (Fu Gong invited Xian Huayan to preside over Luoyang Zhao Ti Temple. When welcoming him, he happened to meet Wen Gong. They went out of the city together to welcome You Heng. Seeing dozens of loads of luggage passing by. Wen Gong asked, whose luggage is it? The answer was that it was the luggage of the new abbot of Zhao Ti Temple. Wen Gong immediately returned. Fu Gong said, I wanted to see Huayan, why did you go back first? Wen Gong said, I have already seen it). Bu Er Zai, Gui Zhu An: In less than two years, he returned to Zhu An. Jiu Nian Er Yue Shi Jiu Shi Ji: He passed away on February 19th of the ninth year of Chun Xi. Shou Jiu Shi Yi, La Qi Shi Ba: He lived to be ninety-one years old, with seventy-eight years of monastic life. Tu Pi She Gen Bu Huai, She Li Wu Shu: After cremation, the tongue root was not burned, and there were countless relics. Ta De Zang Qi Chan Guan Tang: The pagoda is in the Chan Guan Hall of De Zang Temple. Gu Xiang Huo Bu Shuai: Therefore, the incense has always been very prosperous. You Wan Zhi Zhe Yun: Some people who tried to keep him said. Wu Zhi Hu Bian Si Wei Ceng, Er Jin Niu Zhe Zhe Wu Teng: It seems that I have never been to the lake five times, and now I have broken this black rattan cane. Bu Chou Ban Ruo Jin Lao Luo, Yi Dian Guang Fen Ji Chu Deng: I am not worried that Prajna wisdom is now declining, a little light is divided into several lamps. Gai Wu Zhu Dang Hu, Jie Yi Zhu An Tui Yin: Probably five times living in Danghu, all with Zhu An in seclusion. Jin Cheng Zhu An Zhe, Yi Ci Xu: The reason why it is now called Zhu An is because of this.
斷絃者神辨．清一。師骨寒性急。一生清貧。所得遠嚫。眼未嘗睹。但令人手掬支費。以盡為度。嘗戲云。孔方兄悉向叢林大剎掛塔。著罕有一個半個來。我且過堂作暫到。不亦省事乎。晚年取草菴歌。庵雖小含法界語。立法界。庵述記曰。庵主投老。一身常得自寬。如法界量。屬門人曰。我滅后。當揀三無(風雨事)為我荼毗。散舍利于月在波心。(雪竇太湖三萬六千頃。月在波心說與誰。)聞者仰其高風。著楞嚴說題集解補註四卷。蘭盆補註二卷。金剛通論事說各一卷圓覺手鑒一卷山家義苑二卷草錄一卷。若菊坡百草錄十卷。及法語．書疏．偈頌。多散失。漫錄數偈。平生方寸要分明。沙土深沉水便清。為己為他只如此。出生入死一時輕。萬緣消落一絲頭。萬里無雲一片秋。直到箇中無事處。瀟湘夜雨正添愁。禮船子云。夾山不在一揖上。明月蘆華夜夜寒。船子固應無可做。偶來此地弄釣竿。三祖信心銘云。心是何物云何信。如箭射空空不受。空不受兮箭無用。十方諸佛齊拱手。中論四句云。中論因緣所生法。一句道盡無剩語。我說即是空假中。珠簾暮卷西山雨。答覆禮云。性本無真妄。說故隨緣起。有妄乃有真。了妄無可止。一悟無始終。順迷有終始。昔在金剛藏。圓覺問斯理。有見即輪迴。安能出生死。自讚
【現代漢語翻譯】 現代漢語譯本 斷絃者神辨（法號），字清一。他生性耿直，一生清貧。得到的供養錢財，他從不親眼過問，只是讓人拿去支付日常開銷，用完為止。他曾開玩笑說：『那些錢都跑到大寺廟裡去建塔了，很少有一點半點到我這裡來。我這裡只是過堂一下就走了，豈不省事？』 晚年，他寫了《草菴歌》，歌中說：『庵雖小，卻包含了整個法界。』他還為《立法界庵述記》作序，說：『庵主我老了，一身總是自在寬心，就像法界一樣廣大。』他囑咐弟子們說：『我死後，要選擇三無（沒有風、沒有雨、沒有事）的日子為我火化，將舍利撒在月亮倒映在水中的地方。（就像雪竇寺的太湖三萬六千頃，月亮在湖心，又能說給誰聽呢？）』 聽到這些的人都敬仰他的高風亮節。他著有《楞嚴說題集解補註》四卷，《蘭盆補註》二卷，《金剛通論事說》各一卷，《圓覺手鑒》一卷，《山家義苑》二卷，《草錄》一卷，以及《若菊坡百草錄》十卷。還有法語、書信、偈頌等，大多散失了。這裡隨便記錄幾首偈頌： 『平生方寸要分明，沙土深沉水便清。為己為他只如此，出生入死一時輕。』（一生都要心明眼亮，就像沙土沉澱了，水自然就清澈了。無論是爲了自己還是爲了他人，都應該這樣，這樣才能看輕生死。） 『萬緣消落一絲頭，萬里無雲一片秋。直到箇中無事處，瀟湘夜雨正添愁。』（當所有的塵緣都消失，就像一絲頭髮那麼細微，萬里無雲，一片秋色。直到達到心中無事的境界，卻又感到瀟湘夜雨更增添了愁緒。） 他禮拜船子德誠禪師，說：『夾山善會禪師不在你的一揖之中。明月和蘆葦在寒夜裡顯得更加寒冷。船子禪師本來就無所作為，只是偶爾來這裡釣釣魚罷了。』 三祖僧璨的《信心銘》中說：『心是什麼？又該如何相信？就像箭射向天空，天空不受箭。天空不受箭，箭也就沒有用了。十方諸佛都向它拱手。』 中觀論的四句偈說：『因緣所生法，一句道盡無剩語。我說即是空假中，珠簾暮卷西山雨。』（由因緣產生的法，一句就說盡了，沒有多餘的話。我說它就是空、假、中，就像傍晚捲起珠簾，看到西山的雨景。） 他回答復禮禪師說：『自性本來沒有真妄，說是爲了隨順因緣而生起。有了妄才有真，瞭解了妄也就沒有什麼可以停止的了。一旦領悟就沒有開始和結束，順著迷惑就有終結和開始。過去在金剛藏世界，圓覺菩薩問的就是這個道理。有了見解就會輪迴，又怎麼能脫離生死呢？』 他自讚道。
【English Translation】 English version Duanxianzhe Shenbian (his dharma name), styled Qingyi. He was of stern character and lived a life of poverty. He never personally saw the offerings he received; he simply instructed others to use them to cover expenses, spending them all. He once joked, 'All the money goes to the large monasteries to build pagodas; rarely does even a little bit come here. I just pass it through, isn't that more convenient?' In his later years, he wrote the 'Grass Hut Song,' saying, 'Though the hut is small, it contains the entire Dharmadhatu (universe).' He also wrote a preface to the 'Record of Establishing the Dharmadhatu Hut,' saying, 'I, the master of the hut, am always at ease and content in my old age, as vast as the Dharmadhatu.' He instructed his disciples, 'After I die, choose a day of 'three no's' (no wind, no rain, no events) to cremate me, and scatter my relics where the moon is reflected in the water. (Like the 36,000 acres of Taihu Lake at Xuedou Temple, who can you tell the moon in the lake to?)' Those who heard this admired his noble character. He authored four volumes of 'Annotations and Explanations on the Surangama Sutra,' two volumes of 'Annotations on the Ullambana Sutra,' one volume each of 'General Discourse on the Diamond Sutra' and 'Discourse on Events,' one volume of 'Handbook on Perfect Enlightenment,' two volumes of 'Garden of Meanings of the Mountain School,' and one volume of 'Draft Records,' as well as ten volumes of 'Roju Kiko's Hundred Grass Records.' Many of his Dharma talks, letters, verses, and other writings have been lost. Here are a few verses recorded at random: 'Throughout life, the mind must be clear; when sand and dirt settle, the water becomes clear. Whether for oneself or for others, it is just like this; birth and death become light at once.' 'All worldly connections fade away to a hair's breadth; ten thousand miles of cloudless autumn. Until one reaches the place of no affairs, the night rain in the Xiaoxiang region only adds to the sorrow.' He paid homage to Zen Master Shuanzi De Cheng, saying, 'Zen Master Jiashan Shanhui is not within your bow. The bright moon and reeds are even colder on a cold night. Zen Master Shuanzi inherently has nothing to do; he just comes here occasionally to fish.' The 'Inscription on Faith in Mind' by the Third Patriarch Sengcan says, 'What is mind? And how to believe? Like an arrow shot into the sky, the sky does not receive it. If the sky does not receive it, the arrow is useless. All Buddhas in the ten directions bow to it.' The four-line verse of the Madhyamaka-karika (Treatise on the Middle Way) says, 'That which arises from conditions, one line says it all, nothing is left unsaid. I say it is emptiness, provisionality, and the Middle Way, like the pearl curtain rolled up at dusk, revealing the rain over the Western Mountains.' He replied to Zen Master Fuli, saying, 'The nature is originally without truth or falsehood; speaking arises in accordance with conditions. With falsehood, there is truth; understanding falsehood, there is nothing to stop. Once enlightened, there is no beginning or end; following delusion, there is ending and beginning. In the past, in the Vajragarbha world, Bodhisattva Perfect Enlightenment asked this very principle. With views, there is reincarnation; how can one escape birth and death?' He praised himself.
反著襪。多王梵志得人憎。是孔方兄灰頭垢面。只如此也好。一枚村裡僧。
晁說之
字以道。太子太傅文元公迥四世孫。文元懸車深頤貝多。著法藏碎金道院集行世。公家學有傳為一時文杰。嘗著九學論見其門戶之廣。政和中為四明般官。聞教觀于明智。傾心事之。與智涌為方外友。明智示寂。撰塔銘。發明宗教無餘蘊。(三世傳)序仁王般若疏。(世家)述凈土略因。談四土凈穢。匪專事相。慕溫公稱迀叟。號景迂生。又欲盡未來際。以一乘因果斷疑生信。號淆上老法華。隆興間侄侍郎(公武)會圓通梵。示以答龍學劉榧所問語。會宗集為序曰。嘗聞世父景迂生云。淅江東西有天臺教。通其說者無禪講之病。可以為人天眼目。聞此三紀矣。講席益衰。禪宗盛行。其失尤甚。村墅愚氓。棲止叢林。聞善知識之風而悅之。曾不深究始末。即斕班其衣。攝齊升堂。非毀聖賢。詆訶經教。虛辭濫說。欺惑愚眾。搢紳寡識。亦樂其遙庭。而師範焉。每訕笑之。茲又公之垂裕子孫也。著述嵩山景迂生文集(二十卷刊板汀州)。
陳瓘
字瑩中。號了翁。南劍州氿縣人。少登甲科。謙和無競。見人短微。示意以警之。事親孝。親亡廬墓茹蔬。連年有甘露芝草之瑞。輔道錄云。荊公之門多小人。溫公之門
【現代漢語翻譯】 現代漢語譯本：
襪子反穿。王梵志（一位以詩歌傳道的僧人）因此被人憎惡。錢財（孔方兄）蒙塵帶垢。即便如此也好。一枚銅錢也能讓村裡的僧人動心。
晁說之
字以道。是太子太傅文元公晁迥的四世孫。文元公晚年潛心佛學，深研佛經。著有《法藏碎金道院集》流傳於世。晁說之繼承家學，成為當時傑出的文學家。曾著《**論》，可見其學識淵博。政和年間，擔任四明判官。聽聞天臺宗明智大師的教義，傾心學習。與智涌結為方外之友。明智大師圓寂后，撰寫塔銘，闡明宗教的精髓。為《仁王般若疏》作序。闡述凈土的簡要原因，談論四土的清凈與污穢，並非只注重表面的形式。仰慕司馬光，自稱迀叟，號景迂生。又希望在未來的無盡歲月中，以一乘的因果來斷除疑惑，生起信心，號淆上老法華。隆興年間，侄子侍郎晁公武，與圓通梵相會，向他展示了回答龍學劉榧所問的話。晁公武為《會宗集》作序說：『我曾聽世父景迂生說，浙江東西兩地有天臺宗的教義，通曉其說的人沒有禪宗和講經的弊病，可以成為人天的眼目。』聽到這些已經三十年了。現在講經越來越衰落，禪宗盛行，其中的弊端尤其嚴重。鄉村的愚昧百姓，棲身於叢林，聽到善知識的風聲就感到喜悅，卻不深入研究事情的始末，就穿上僧衣，登上講堂，誹謗聖賢，詆譭經教，用虛假的言辭欺騙愚昧的民眾。那些見識淺薄的士大夫，也喜歡他們遙遠的庭院，並以他們為榜樣。我常常嘲笑他們。這又是您為子孫後代留下來的財富啊。』著有《嵩山景迂生文集》（二十卷，在汀州刊印）。
陳瓘
字瑩中，號了翁，南劍州氿縣人。年輕時就考中進士。謙虛平和，不與人爭。看到別人的缺點，會委婉地提醒。侍奉父母非常孝順。父母去世后，在墳墓旁搭棚居住，吃蔬菜。連續幾年出現甘露和芝草的祥瑞。輔道錄說：『王安石的門下多小人，司馬光的門下……』 English version:
Socks worn inside out. Wang Fanzhi (a monk who preached through poetry) is thus hated by people. Money (Kong Fang Xiong) is covered in dust and grime. Even so, it's still good. A single coin can move the heart of a village monk.
Chao Shuo-zhi
Styled Yi-dao. He was the fourth-generation grandson of Chao Jiong, the Grand Tutor of the Crown Prince, posthumously named Wenyuan. Wenyuan devoted himself to Buddhism in his later years, deeply studying Buddhist scriptures. He authored 'Collection of Dharma Treasury's Scattered Gold from the Daoist Academy,' which was circulated in the world. Chao Shuo-zhi inherited the family's learning and became an outstanding writer of his time. He once wrote '**On,' which shows his broad knowledge. During the Zhenghe period, he served as a judge in Siming. Hearing the teachings of Master Mingzhi of the Tiantai school, he devoted himself to learning. He became a friend outside the world with Zhiyong. After Master Mingzhi passed away, he wrote a memorial inscription for the pagoda, elucidating the essence of religion. He wrote a preface to the 'Commentary on the Benevolent King Prajna Sutra.' He elaborated on the brief causes of Pure Land, discussing the purity and defilement of the Four Lands, not focusing solely on superficial forms. He admired Sima Guang, calling himself Qian Sou, and styled himself Jingyu Sheng. He also hoped to eliminate doubts and generate faith with the cause and effect of the One Vehicle in the endless future, calling himself Xiaoshang Lao Fahua. During the Longxing period, his nephew, the Vice Minister Chao Gongwu, met with Yuantong Fan and showed him the answers to the questions asked by Longxue Liu Fei. Chao Gongwu wrote a preface to the 'Collection of Converging to the Source,' saying: 'I once heard my uncle Jingyu Sheng say that there is the Tiantai school of thought in the east and west of Zhejiang, and those who understand its teachings do not have the drawbacks of Chan Buddhism and lecturing, and can become the eyes of humans and gods.' It has been thirty years since I heard these words. Now lecturing is becoming increasingly decadent, and Chan Buddhism is prevalent, and its drawbacks are particularly serious. The ignorant people of the villages dwell in the forests, and are happy to hear the news of good teachers, but do not deeply study the beginning and end of things, and put on monk's robes and ascend the lecture hall, slandering sages and defaming scriptures, using false words to deceive the ignorant people. Those officials with shallow knowledge also like their distant courtyards and take them as examples. I often laugh at them. This is also the wealth you have left for your descendants.' He authored 'Collected Works of Jingyu Sheng of Song Mountain' (twenty volumes, printed in Tingzhou).
Chen Guan
Styled Yingzhong, and styled Liao Weng, was a native of Gui County, Nanjian Prefecture. He passed the imperial examination at a young age. He was humble and peaceful, and did not compete with others. When he saw the shortcomings of others, he would subtly remind them. He was very filial to his parents. After his parents passed away, he lived in a shed next to their graves and ate vegetables. For several years in a row, there were auspicious signs of sweet dew and ganoderma. Fu Daolu said: 'There are many petty people under Wang Anshi, and under Sima Guang...'
【English Translation】 Socks worn inside out. Wang Fanzhi (a monk who preached through poetry) is thus hated by people. Money (Kong Fang Xiong) is covered in dust and grime. Even so, it's still good. A single coin can move the heart of a village monk. Chao Shuo-zhi Styled Yi-dao. He was the fourth-generation grandson of Chao Jiong, the Grand Tutor of the Crown Prince, posthumously named Wenyuan. Wenyuan devoted himself to Buddhism in his later years, deeply studying Buddhist scriptures. He authored 'Collection of Dharma Treasury's Scattered Gold from the Daoist Academy,' which was circulated in the world. Chao Shuo-zhi inherited the family's learning and became an outstanding writer of his time. He once wrote '**On,' which shows his broad knowledge. During the Zhenghe period, he served as a judge in Siming. Hearing the teachings of Master Mingzhi of the Tiantai school, he devoted himself to learning. He became a friend outside the world with Zhiyong. After Master Mingzhi passed away, he wrote a memorial inscription for the pagoda, elucidating the essence of religion. He wrote a preface to the 'Commentary on the Benevolent King Prajna Sutra.' He elaborated on the brief causes of Pure Land, discussing the purity and defilement of the Four Lands, not focusing solely on superficial forms. He admired Sima Guang, calling himself Qian Sou, and styled himself Jingyu Sheng. He also hoped to eliminate doubts and generate faith with the cause and effect of the One Vehicle in the endless future, calling himself Xiaoshang Lao Fahua. During the Longxing period, his nephew, the Vice Minister Chao Gongwu, met with Yuantong Fan and showed him the answers to the questions asked by Longxue Liu Fei. Chao Gongwu wrote a preface to the 'Collection of Converging to the Source,' saying: 'I once heard my uncle Jingyu Sheng say that there is the Tiantai school of thought in the east and west of Zhejiang, and those who understand its teachings do not have the drawbacks of Chan Buddhism and lecturing, and can become the eyes of humans and gods.' It has been thirty years since I heard these words. Now lecturing is becoming increasingly decadent, and Chan Buddhism is prevalent, and its drawbacks are particularly serious. The ignorant people of the villages dwell in the forests, and are happy to hear the news of good teachers, but do not deeply study the beginning and end of things, and put on monk's robes and ascend the lecture hall, slandering sages and defaming scriptures, using false words to deceive the ignorant people. Those officials with shallow knowledge also like their distant courtyards and take them as examples. I often laugh at them. This is also the wealth you have left for your descendants.' He authored 'Collected Works of Jingyu Sheng of Song Mountain' (twenty volumes, printed in Tingzhou). Chen Guan Styled Yingzhong, and styled Liao Weng, was a native of Gui County, Nanjian Prefecture. He passed the imperial examination at a young age. He was humble and peaceful, and did not compete with others. When he saw the shortcomings of others, he would subtly remind them. He was very filial to his parents. After his parents passed away, he lived in a shed next to their graves and ate vegetables. For several years in a row, there were auspicious signs of sweet dew and ganoderma. Fu Daolu said: 'There are many petty people under Wang Anshi, and under Sima Guang...'
多君子。荊公一傳而得呂惠卿。再傳而得蔡確。溫公一傳而得劉器之。再傳而得陳瑩中。則公之立朝剛鯁。誠有所自。公學雜華頗有所得。曾以習禪法偈請問仁師。旨趣已高。貶丹丘會明智。明智以止觀．十境．十乘上根不思議境。以性奪修。成無作行語之。頓領圓旨。屏棄舊學。備見於與明智書及有門偈。偈曰。不思議假非偏假。此假本具一切法。真空不空非但空。圓中圓滿非但中。是故三門之初門。即是不可思議假。初門即三三即一。而非一非三非四。一二三四指一月。四點似別唯一空。門門一一為法界。攝一切法皆無餘。不以妙假有門觀。誰知法界具足說。見思修證無不妙。心能觀此體具故。若只觀心不觀具。則於一觀分二家。一家觀門異諸說。諸說自異觀自一。彼迷一心具諸法。落在通別次第中。次第而生次第斷。豈知十界本來一。三千本一亦如是。皆非世數可分別。第二第三第四門。此則次第而生者。猶如器鈍而力嬴。何能頓破彼三賊。應當燒冶古珠鐵。種種燒冶妙假法。不思議境本自具。古珠元無空假中。今亦不離空假中。空即是色假是心。非色非心名曰中。色心體絕中體現。於一一法體皆具。凡夫心具則佛具。取著不圓則不具。唯一具字顯今宗。入此宗者甚希有。樓參跋曰。公忠言大節照映千載。自罹
【現代漢語翻譯】 現代漢語譯本 多君子啊！王安石（荊公）傳了一代就得到了呂惠卿，再傳一代就得到了蔡確。司馬光（溫公）傳了一代就得到了劉器之，再傳一代就得到了陳瑩中。那麼蘇公您立朝時的剛正不阿，確實是有來由的。蘇公您博採衆長，頗有心得，曾經用習禪的偈語請教仁師，其中的旨趣已經很高妙了。被貶到丹丘時，與明智禪師相遇。明智禪師用止觀、十境、十乘這些上根器才能理解的不可思議之境，以本性來奪取修行的成果，成就無作之行，並用言語開導他，使他頓時領悟了圓滿的宗旨，從而屏棄了舊的學說。這些都詳細地記載在與明智禪師的書信以及《有門偈》中。《有門偈》說：『不可思議的假，不是偏頗的假，這種假本來就具備一切法。真空不是空洞的空，圓融的中道不是片面的中道。因此，三門（空門、假門、中門）的初門，就是不可思議的假。初門即是三門，三門即是一，但又非一非三非四。一二三四指向的是同一個月亮，四個點看似不同，實則都是空。每個門都一一對應著法界，攝取一切法都毫無遺漏。如果不以妙假有門來觀察，誰能知道法界具備一切說法？見解、思維修行、證悟，無不玄妙，因為心能夠觀察到它的本體具備一切。如果只觀察心而不觀察具備，那麼在一種觀察中就會分成兩家。一家認為觀門與各種說法不同，各種說法各自不同，而觀本身卻是一致的。他們迷惑於一心具備諸法，落在了通途和特別的次第之中。按照次第產生，按照次第斷滅，哪裡知道十法界本來就是一體的？三千世界本來就是一體的，也是這樣，都不是世俗的數字可以分別的。第二、第三、第四門，這些都是按照次第產生的，就像器具遲鈍而力量弱小，怎麼能一下子破除那三個賊（貪嗔癡）呢？應當燒煉古代的珠鐵，用各種方法燒煉妙假之法。不可思議之境本來就具備，古代的珠子原本就沒有空假中，現在也不離空假中。空即是色，假即是心，非色非心叫做中。色心體絕，中道體現，在每一個法的本體中都具備。凡夫的心具備，那麼佛的心也具備，如果執著而不圓融，那麼就不具備。只有這個『具』字才能顯明我宗的宗旨，進入這個宗旨的人非常稀少。』樓參跋說：『蘇公的忠言和偉大的節操照耀千秋萬代，自從遭遇…』
【English Translation】 English version Oh, how virtuous Su Shi was! Wang Anshi (Jing Gong) passed on his legacy to Lü Huiqing after one generation, and then to Cai Que after another. Sima Guang (Wen Gong) passed on his legacy to Liu Qizhi after one generation, and then to Chen Yingzhong after another. Therefore, your uprightness and integrity in the court, Su Gong, truly have a source. You, Su Gong, learned from various sources and gained quite a lot. You once used verses from Chan practice to consult the venerable teacher, and the meaning within was already very profound. When you were demoted to Danqiu, you met Chan Master Mingzhi. Chan Master Mingzhi used the inconceivable realms of cessation and contemplation (止觀), the ten realms (十境), and the ten vehicles (十乘), which only those with superior faculties could understand, to seize the fruits of practice with inherent nature, accomplish the actionless conduct, and enlightened him with words, causing him to instantly grasp the complete essence and abandon the old doctrines. These are all recorded in detail in the letters to Chan Master Mingzhi and the 'Verse of the Gate of Existence' (有門偈). The 'Verse of the Gate of Existence' says: 'The inconceivable provisional is not a biased provisional; this provisional inherently possesses all dharmas. True emptiness is not a void emptiness; the perfect middle way is not a one-sided middle way. Therefore, the initial gate of the three gates (the gate of emptiness, the gate of provisional existence, and the gate of the middle way) is the inconceivable provisional. The initial gate is the three gates, and the three gates are one, yet it is neither one nor three nor four. One, two, three, four point to the same moon; the four points seem different, but in reality, they are all emptiness. Each gate corresponds to the dharma realm, encompassing all dharmas without omission. If one does not observe with the wondrous provisional gate of existence, who can know that the dharma realm possesses all teachings? Views, thoughts, cultivation, and realization are all wondrous because the mind can observe that its essence possesses everything. If one only observes the mind without observing what it possesses, then in one observation, it will be divided into two schools. One school believes that the gate of observation is different from various teachings, and various teachings are different from each other, while the observation itself is consistent. They are deluded by the fact that one mind possesses all dharmas, falling into the common and special sequences. Arising in sequence and ceasing in sequence, how can they know that the ten realms are originally one? The three thousand worlds are originally one, and it is the same, none of which can be distinguished by worldly numbers. The second, third, and fourth gates, these are all arising in sequence, like a dull tool with weak strength, how can it suddenly break through those three thieves (greed, hatred, and delusion)? One should smelt the ancient pearl iron, using various methods to smelt the wondrous provisional dharma. The inconceivable realm is inherently possessed; the ancient pearl originally had no emptiness, provisional existence, or middle way, and now it is not separate from emptiness, provisional existence, or middle way. Emptiness is form, provisional existence is mind, and neither form nor mind is called the middle way. When the essence of form and mind is extinguished, the middle way manifests, and the essence of each and every dharma possesses everything. If the mind of an ordinary person possesses it, then the mind of a Buddha also possesses it; if one is attached and not perfect, then it does not possess it. Only this word 'possess' can reveal the purpose of my school, and those who enter this purpose are very rare.' Lou Can跋 said: 'Su Gong's loyal words and great integrity shine through the ages, ever since encountering...'
百謫。視死生如夜旦。平時學問深造自得。固自應爾。方在丹丘。逆境尤多。而心地泰然。深入不二法門。公學佛得力。豈易測哉。序止觀(世家)。晚年剋意西歸。作延慶凈土院記云。如來序九品。以至誠為上上。智者造十論。破疑心之具縛。縛解情忘。識散智現。則彌陀凈境不假他求。若臨明鏡。自見面像。又曰。譬如清凈滿月影現諸水。月體無二。攝流散而等所歸。會十方而總於一。亦如十鏡環繞。中然一燈。燈體交參。東西莫辨。而方有定位。西不自西。名隨相融。境將誰執。安以在纏。勢方之見。測度如來。無礙之境。草菴曰。了翁可謂深頤佛祖閫奧者。今人言凈土。或得於佛則失於祖。或得於理則失於事。得此失彼。而後是非矛盾。支離分裂。至於老死而不能合。了翁不數百字。籠罩諸說。得凈土之全。豈非天資之高乎。公以貶去。諸子皆白衣。未嘗懷不滿意。宣和六年無疾而逝。靖康贈諫議大夫。紹興謚忠肅。
中興第五世五傳
圓智
號證悟。天臺林氏。母沉夢老儒托宿而生。幼聰穎。精於處決。喜人誦書。群兒拉以竹馬。方挾䇿問難。略不酬對。父母異之。令習儒業。欣然聽命。經目之書。悉能講說。醫方卜筮。皆亦詳究。用一藥即舉寒涼。治療使服者開曉。而病隨愈。嘗造僧
【現代漢語翻譯】 現代漢語譯本： 百謫（被貶官多次）。視死如生，如同黑夜與白晝一樣自然。平時學問深厚，是自己領悟所得，本來就應該這樣。如今身處丹丘（地名），逆境尤其多，但內心卻泰然自若，深入不二法門（佛教用語，指超越對立的真理）。您學佛如此得力，豈是常人可以測度的！在《止觀》（佛教著作）的序言中（世家所作），晚年立志一心往生西方極樂世界，在《延慶凈土院記》中寫道：如來（佛的稱號）闡述九品往生，以至誠心為上品上生；智者（指天臺智者大師）撰寫《十論》，破除人們對凈土法門的懷疑和束縛。當束縛解除，情感淡忘，識念消散，智慧顯現，那麼彌陀（阿彌陀佛的簡稱）的清凈境界就不需要向外尋求，如同面對明鏡，自然能看到自己的面容。又說：譬如清凈的滿月，在各種水中顯現倒影，月亮的本體只有一個，將分散的影像都歸於同一處，彙集十方（各個方向）的影像而總歸於一。又如十面鏡子環繞，中間點燃一盞燈，燈的光芒交相輝映，東西方向難以分辨，但方位卻有定位，西方不是它自己成為西方，名稱隨著相互融合而改變，境界又有什麼可以執著的呢？又有什麼可以束縛的呢？用有侷限的見解，去揣測如來無礙的境界。草菴（人名）說：了翁（指作者）可謂是深入佛祖心髓的人。現在的人談論凈土，有時只理解佛的一面而忽略祖師的一面，有時只理解理的一面而忽略事的一面，顧此失彼，然後產生是非矛盾，支離破碎，直到老死都不能融合。了翁不用幾百字，就概括了各種說法，得到了凈土法門的全貌，這難道不是天資極高嗎？您被貶官，兒子們都穿著白衣（指平民），但您從未懷有不滿。宣和六年（公元1124年）無疾而終。靖康年間被追贈為諫議大夫，紹興年間被謚為忠肅。
中興第五世的第五代傳人
圓智
法號證悟。天臺林氏。他的母親夢見一位老儒生來借宿而生下他。從小就聰明穎悟，精通事務的處理決斷。喜歡別人誦讀經書。孩子們拉著他玩竹馬遊戲，他卻拿著書本問這問那，很少迴應他們。父母認為他與衆不同，就讓他學習儒家經典。他欣然接受，凡是看過一遍的書，都能講解說明。醫方、卜筮，也都詳細研究。使用一種藥物，就能說出其寒涼屬性，經過他治療並服藥的人，都能茅塞頓開，疾病也隨之痊癒。曾經拜訪僧人。
【English Translation】 English version: Bai Zhe (Official who was demoted many times). He views death and life as naturally as night and day. His usual learning is profound and self-attained, so it should be. Now he is in Danqiu (place name), where there are many adversities, but his heart is calm and he deeply enters the non-dual Dharma gate (Buddhist term, referring to the truth beyond duality). Your ability in studying Buddhism is beyond ordinary people's comprehension! In the preface to 'Zhi Guan' (Buddhist scripture) (written by Shijia), in his later years, he was determined to be reborn in the Western Pure Land. In 'Yanqing Pure Land Temple Record', he wrote: The Tathagata (title of the Buddha) expounds the nine grades of rebirth, with utmost sincerity being the highest grade; the wise one (referring to Tiantai Zhiyi Master) wrote 'Ten Treatises' to dispel people's doubts and bondages regarding the Pure Land Dharma. When bondages are released, emotions fade, consciousness dissipates, and wisdom manifests, then the pure realm of Amitabha (short for Amitabha Buddha) does not need to be sought externally, just like facing a clear mirror, one can naturally see one's own face. He also said: For example, the clear full moon appears reflected in various waters, the moon's essence is only one, gathering the scattered images to the same place, converging the images from all directions into one. It is also like ten mirrors surrounding, with a lamp lit in the middle, the light of the lamp intermingling, the east and west directions are difficult to distinguish, but the positions are fixed, the West does not become the West by itself, the name changes with mutual integration, what realm can be clung to? What can be bound by? Using limited views to speculate on the unobstructed realm of the Tathagata. Cao An (person's name) said: Liao Weng (referring to the author) can be said to be a person who deeply understands the essence of the Buddha. People now talk about Pure Land, sometimes only understanding the Buddha's side while ignoring the Patriarch's side, sometimes only understanding the principle while ignoring the practice, taking one and losing the other, then generating right and wrong contradictions, fragmented and unable to integrate until old age and death. Liao Weng, without using hundreds of words, encompasses various sayings, obtaining the whole picture of the Pure Land Dharma, isn't this a high talent? You were demoted, and your sons all wore white clothes (referring to commoners), but you never harbored dissatisfaction. In the sixth year of Xuanhe (1124 AD), he died without illness. During the Jingkang period, he was posthumously awarded the title of Grand Master of Remonstrance, and during the Shaoxing period, he was given the posthumous title of Zhongsu.
The fifth generation descendant of the fifth generation of Zhongxing
Yuanzhi
Dharma name Zhengwu. From the Lin family of Tiantai. His mother dreamed of an old Confucian scholar coming to stay overnight and gave birth to him. He was intelligent and quick-witted from a young age, proficient in handling affairs and making decisions. He liked people reciting scriptures. Children pulled him to play bamboo horse games, but he held books and asked questions, rarely responding to them. His parents thought he was different, so they let him study Confucian classics. He gladly accepted, and he could explain and describe any book he had read once. He also studied medicine, divination, and thoroughly. Using one medicine, he could tell its cold and cool properties, and those who were treated and took the medicine could be enlightened, and the disease would be cured. He once visited monks.
舍。律師方講觀經。聽而嘆曰。落日之處。吾有故鄉。今歷耳根。得家信矣。世間名利。非我所為。流浪生死。徒自困耳。必依空寂之法。橫截苦趣。丈夫志氣。豈不在茲。潛往細聽。尤慕天臺教觀。謂可傳持。父母不奪其志。二十四祝髮受具。依白蓮仙。問具變義。仙指行燈曰。如此燈者。離性絕非。本自空寂。理則具矣。六凡四聖。所見不同。變則左焉。(鎧曰。具如珠具寶。即理具三千。變如珠雨。寶即事造三千。仙言恐非祖意。)師不契。因掃地誦法華。至知法常無性。佛種從緣起意遂豁然。言于仙。仙曰。且喜大事判然。法華止觀此為喉襟。汝能省知。誠造微入妙也。自是留心昭曠。多以此示人。每五日一寢。涵泳道要。惟恐不及。勝日佳時。或邀放步。師曰。我游不然。明牕凈幾。舒捲赤軸。參五佛。歷三週。若閱止觀。則十境．十乘。見祖師于塵劫。居東山二十四年。兩山千眾。多藏耆宿論辨。莫及推為上首。嘗患學者囿於名相。膠于筆錄。或者以一宗之傳為文字之學。勉之曰。豈不思吾佛云。是精進處。只此一句。便有向上機緣。何不覿面激揚斯事。聞者警悟。每半月必作布薩。或曰。圓頓何必爾。師曰。圓家事理一念具足。所謂圓頓豈撥事求理。吾時刻中未嘗不以波羅提木叉為師。及三十七道品綱
【現代漢語翻譯】 現代漢語譯本： 舍（音譯，此處指某人）。律師正在講解《觀經》（《觀無量壽經》的簡稱）。舍聽後感嘆道：『落日之處，是我的故鄉（指西方極樂世界）。今天我從耳根聽聞佛法，如同收到了家書。世間的名利，不是我所追求的。在生死輪迴中流浪，只是徒勞地讓自己困頓。我必須依靠空寂之法，橫截生死苦海。大丈夫的志氣，難道不就在於此嗎？』 他悄悄地去聽講，尤其仰慕天臺宗的教觀（天臺宗的教義和觀行），認為可以傳承弘揚。父母沒有改變他的志向。二十四歲時剃度受具足戒，依止白蓮仙（法號或尊稱）。他向白蓮仙請教『具變』的含義。白蓮仙指著一盞行燈說：『像這盞燈一樣，離於自性，超越是非，本來就是空寂的。理體就具備於此了。六凡（六道眾生）四聖（四聖諦所證悟的聖者），所見不同，變異就產生了。』（鎧（可能是註釋者）說：『具，如珠具寶，即理具三千（天臺宗的理論，指一念心中具足三千種世間萬法）。變，如珠雨，寶即事造三千（指由事相而成就三千種世間萬法）。』仙認為鎧的解釋恐怕不符合祖師的本意。） 舍沒有領悟。於是他一邊掃地一邊誦讀《法華經》，讀到『知是法常無性，佛種從緣起』時，豁然開悟。他將自己的領悟告訴白蓮仙。白蓮仙說：『可喜可賀，大事已經判然明白了。《法華止觀》（天臺宗的重要著作）以此為關鍵。你能夠省悟，真是達到了精微入妙的境界。』從此，舍留心於開闊的境界，經常用這個道理來開示他人。他每五天才睡一次覺，沉浸在佛法的要義中，唯恐來不及。在美好的日子裡，有人邀請他一起散步，他說：『我的遊歷方式不一樣。』他會在明亮的窗戶下，乾淨的幾案旁，舒展開佛經，參拜五方佛，經歷三週（可能指某種儀式或觀想）。如果閱讀《止觀》，就能在十境（止觀所觀的十種境界）、十乘（止觀的十種修行方法）中，見到祖師于塵劫之前。他在東山住了二十四年，兩山的數千僧眾，大多是精通佛法的耆宿，但他們的論辯都比不上他，因此推舉他為上首。 他常常憂慮學者們侷限於名相，拘泥於筆錄。有些人把一個宗派的傳承當作文字之學。他勉勵他們說：『難道你們沒有想到佛陀所說的嗎？「是精進處」，僅僅這一句話，就有了向上的機緣。為什麼不當面激揚此事呢？』聽到的人都警醒醒悟。他每半個月必定舉行布薩（一種懺悔儀式）。有人說：『圓頓教法（天臺宗的教法）何必如此？』他說：『圓頓教法認為事和理在一念中具足，所謂的圓頓，難道是拋開事相去追求理體嗎？我時刻都以波羅提木叉（戒律）為老師，以及三十七道品（修行的綱要）。』
【English Translation】 English version: She (transliteration, referring to someone). A lawyer was lecturing on the 'Contemplation Sutra' (short for 'The Sutra of Contemplation on the Buddha of Immeasurable Life'). After listening, She sighed, 'The place where the sun sets is my hometown (referring to the Western Pure Land of Ultimate Bliss). Today, hearing the Dharma through my ears is like receiving a letter from home. Worldly fame and gain are not what I seek. Wandering in the cycle of birth and death is just a futile way to trap myself. I must rely on the Dharma of emptiness and tranquility to cut across the sea of suffering of birth and death. Isn't the ambition of a great man right here?' He quietly went to listen to the lectures, especially admiring the teachings and practices (doctrine and practice) of the Tiantai school, believing that they could be inherited and promoted. His parents did not change his aspirations. At the age of twenty-four, he was tonsured and received the full precepts, relying on the White Lotus Immortal (a Dharma name or honorific title). He asked the White Lotus Immortal about the meaning of 'inherent transformation'. The White Lotus Immortal pointed to a lamp and said, 'Like this lamp, it is apart from self-nature, beyond right and wrong, and is originally empty and tranquil. The principle is inherent in this. The six realms of ordinary beings (six paths of reincarnation) and the four saints (saints who have attained the Four Noble Truths) have different views, and transformation arises.' (Kai (possibly the commentator) said, 'Inherent, like a pearl containing treasures, means that the principle inherently possesses three thousand worlds (Tiantai's theory, referring to the mind possessing three thousand aspects of the world). Transformation, like a rain of pearls, means that the treasure creates three thousand worlds through phenomena.' The Immortal thought that Kai's explanation might not be in accordance with the original intention of the patriarch.) She did not understand. So he swept the floor while reciting the 'Lotus Sutra', and when he read 'Knowing that this Dharma is always without self-nature, the Buddha-seed arises from conditions', he suddenly realized the truth. He told the White Lotus Immortal about his understanding. The White Lotus Immortal said, 'Congratulations, the important matter has been clearly understood. The 'Lotus Sutra Contemplation' (an important work of the Tiantai school) takes this as the key. You are able to understand, truly reaching the realm of subtlety and wonder.' From then on, She paid attention to the open realm and often used this principle to enlighten others. He slept only once every five days, immersing himself in the essentials of the Dharma, fearing that he would not have enough time. On beautiful days, someone invited him to take a walk together, and he said, 'My way of traveling is different.' He would spread out the Buddhist scriptures under a bright window, beside a clean desk, pay homage to the Five Buddhas, and experience the three weeks (possibly referring to a certain ritual or visualization). If he read the 'Contemplation', he could see the patriarch before the kalpas in the ten realms (the ten realms contemplated in the practice of cessation and contemplation) and the ten vehicles (the ten methods of practice in cessation and contemplation). He lived in Dongshan for twenty-four years, and most of the thousands of monks in the two mountains were elders who were proficient in the Dharma, but their debates could not match him, so they elected him as the leader. He often worried that scholars were limited to terminology and stuck to written records. Some people regarded the transmission of a sect as the study of writing. He encouraged them, saying, 'Have you not thought about what the Buddha said? "This is the place of diligent effort." With just this one sentence, there is an opportunity to move upward. Why not directly encourage this matter?' Those who heard it were awakened and enlightened. He always held a Posadha (a ceremony of repentance) every half month. Someone said, 'Why is this necessary for the perfect and sudden teaching (the teaching of the Tiantai school)?' He said, 'The perfect and sudden teaching believes that phenomena and principle are fully present in one thought. Does the so-called perfect and sudden teaching mean abandoning phenomena to pursue principle? I always take the Pratimoksha (precepts) as my teacher, as well as the thirty-seven factors of enlightenment (the outline of practice).'
紀其性。故縱辨宣揚。餘五十載而扶律談常。未始輒易。臺帥謝參請主祥符。劉殿撰問教中一句如何舉揚。以即事而真詳說之。劉領悟自撰疏。請主鴻祐。士夫欲其近城。移日山。胡端明問。住鴻祐時。被旨面誦大悲圓滿心咒。咒則不問如何是大悲圓滿心。師曰。咒前列十願心。若能將此投向刀山。山即摧折。施諸餓鬼。鬼即飽滿。豈不因心而然。十年之間。道俗推仰。更白蓮赤城慶善。慶善受業也。欲以投老鄉曲。競為整治。忽奉詔住上竺。師曰。上國名藍。豈容冒居。既應帝命。理難違拒。秦相見問。止觀一法耶。二法耶。師曰。譬之於水。湛然而清者止也。可鑑鬚髮者觀也。水則一耳。又猶兵也不得已而用之。以眾生有重昏巨散之病。用止觀之藥。救其心性。歸為全一之體。俾法界寂然。其名曰止寂而常照。其名曰觀。若專其所止。則何所觀。如公垂紳正芴。燕坐廟堂。不動干戈。中興海宇。亦若是也。公曰。幾乎蹉過。佛法之妙。乃如此王醫師。(繼先)請于覺苑講華嚴。秦見又問。覺苑所講。如何是大方廣。師曰。大則無乎不在。方則非背非向。廣則無所不有。又問四種法界。師順他宗剖折。復以吾宗格之。公曰。可謂得華嚴髓。桐江瑛髼頭知解超卓。自恃其能。不肯預先看讀。遇大部文相交羅。荊溪著意
【現代漢語翻譯】 現代漢語譯本：他記述自己的本性。所以縱情辯論宣揚佛法。在五十多年的時間裡，他堅持戒律，談論常道，從未輕易改變。臺州的官員謝參，請求他主持祥符寺。劉殿撰問他，教義中的一句該如何闡揚？他用具體的事例來詳細解說。劉領悟后，親自撰寫奏疏，請求他主持鴻祐寺。士大夫們希望寺廟靠近城市，於是改到日山。胡端明問他，住在鴻祐寺時，奉旨當面誦讀大悲圓滿心咒，咒語暫且不論，什麼是大悲圓滿心？師父說，咒語前列有十大願心，如果能將此心投向刀山，刀山就會摧折；施捨給餓鬼，餓鬼就會飽滿。這難道不是因為心的作用嗎？十年之間，僧俗都推崇仰慕他。後來又主持白蓮寺、赤城寺、慶善寺。慶善寺是他接受佛法教育的地方。他想在那裡安度晚年，大家爭相為他修繕寺廟。忽然接到詔令，讓他去住上竺寺。師父說，上竺寺是京城著名的寺廟，怎能冒昧地去住？既然應了皇帝的命令，道理上難以違抗。秦丞相見他時問道，止觀是一種法門呢，還是兩種法門呢？師父說，這好比水，澄澈而清凈是止，可以照見鬚髮是觀。水其實是一個。又好比用兵，不得已才使用它，因為眾生有嚴重的昏昧和散亂的毛病，所以用止觀的藥，來救治他們的心性，使他們迴歸到完全統一的本體，使法界寂靜無聲。它的名字叫止，寂靜而常照；它的名字叫觀。如果只專注于止，那麼觀什麼呢？就像您，端正衣冠，手持笏板，安坐在廟堂之上，不動用武力，就能使天下太平，也是這個道理。秦丞相說，我幾乎錯過了。佛法的奧妙，竟然像王醫師（繼先）一樣。王醫師請他在覺苑寺講解《華嚴經》。秦丞相又問，覺苑寺所講的，什麼是大方廣？師父說，大，就是無處不在；方，就是非背非向；廣，就是無所不有。又問四種法界，師父順著其他宗派的觀點來剖析，又用我們宗派的觀點來衡量。秦丞相說，這可以說是得到了《華嚴經》的精髓。桐江的瑛髼頭，理解能力超群，自恃才能，不肯預先看書，遇到大部頭的經文，文辭交錯複雜，荊溪大師（湛然）著意... English version: He recorded his own nature. Therefore, he freely debated and propagated the Dharma. For more than fifty years, he adhered to the precepts and discussed the constant path, never changing easily. The official Xie Can of Taizhou requested him to preside over Xiangfu Temple. Liu Dianzhuan asked him, how should a sentence in the teachings be expounded? He explained it in detail with specific examples. Liu understood and personally wrote a memorial, requesting him to preside over Hongyou Temple. The scholar-officials wanted the temple to be close to the city, so it was moved to Ri Mountain. Hu Duanming asked him, when he lived in Hongyou Temple, he was ordered to recite the Great Compassion Perfect Heart Mantra in person. The mantra aside, what is the Great Compassion Perfect Heart? The master said, there are ten vows listed before the mantra. If you can throw this heart towards a mountain of knives, the mountain will be destroyed; if you give it to hungry ghosts, the hungry ghosts will be full. Isn't this because of the effect of the heart? In ten years, both monks and laypeople admired him. Later, he also presided over Bailian Temple, Chicheng Temple, and Qingshan Temple. Qingshan Temple was where he received his Buddhist education. He wanted to spend his old age there, and everyone competed to renovate the temple for him. Suddenly, he received an imperial edict, asking him to live in Shangzhu Temple. The master said, Shangzhu Temple is a famous temple in the capital, how can I presumptuously live there? Since I have responded to the emperor's order, it is difficult to disobey the principle. When Prime Minister Qin saw him, he asked, is Samatha-vipassana (止觀) one Dharma or two Dharmas? The master said, it's like water, being clear and still is Samatha (止), being able to see hair is Vipassana (觀). Water is actually one. It's also like using soldiers, only using them when necessary, because sentient beings have serious problems of ignorance and distraction, so use the medicine of Samatha-vipassana to heal their minds, so that they return to the completely unified body, so that the Dharma realm is silent. Its name is Samatha, silent and constantly illuminating; its name is Vipassana. If you only focus on Samatha, then what do you observe? Just like you, with your clothes and hat straight, holding a tablet, sitting peacefully in the temple, without using force, you can bring peace to the world, the same principle applies. Prime Minister Qin said, I almost missed it. The mystery of the Buddha-dharma is like that of Wang Yishi (繼先). Wang Yishi asked him to explain the Avatamsaka Sutra (華嚴經) at Jueyuan Temple. Prime Minister Qin asked again, what is Maha-vaipulya (大方廣) that is being taught at Jueyuan Temple? The master said, Maha (大) means nowhere is not present; Vaipulya (方) means neither back nor front; Adbhuta (廣) means nothing is not possessed. He also asked about the four Dharma realms, and the master analyzed them according to the views of other schools, and then measured them with the views of our school. Prime Minister Qin said, it can be said that he has obtained the essence of the Avatamsaka Sutra. Ying Pengtou of Tongjiang, with outstanding understanding, relied on his talent and refused to read in advance. When he encountered large volumes of scriptures with complex and intertwined texts, Master Jingxi (湛然) deliberately...
【English Translation】 English version: He recorded his own nature. Therefore, he freely debated and propagated the Dharma. For more than fifty years, he adhered to the precepts and discussed the constant path, never changing easily. The official Xie Can of Taizhou requested him to preside over Xiangfu Temple. Liu Dianzhuan asked him, how should a sentence in the teachings be expounded? He explained it in detail with specific examples. Liu understood and personally wrote a memorial, requesting him to preside over Hongyou Temple. The scholar-officials wanted the temple to be close to the city, so it was moved to Ri Mountain. Hu Duanming asked him, when he lived in Hongyou Temple, he was ordered to recite the Great Compassion Perfect Heart Mantra in person. The mantra aside, what is the Great Compassion Perfect Heart? The master said, there are ten vows listed before the mantra. If you can throw this heart towards a mountain of knives, the mountain will be destroyed; if you give it to hungry ghosts, the hungry ghosts will be full. Isn't this because of the effect of the heart? In ten years, both monks and laypeople admired him. Later, he also presided over Bailian Temple, Chicheng Temple, and Qingshan Temple. Qingshan Temple was where he received his Buddhist education. He wanted to spend his old age there, and everyone competed to renovate the temple for him. Suddenly, he received an imperial edict, asking him to live in Shangzhu Temple. The master said, Shangzhu Temple is a famous temple in the capital, how can I presumptuously live there? Since I have responded to the emperor's order, it is difficult to disobey the principle. When Prime Minister Qin saw him, he asked, is Samatha-vipassana (止觀) one Dharma or two Dharmas? The master said, it's like water, being clear and still is Samatha (止), being able to see hair is Vipassana (觀). Water is actually one. It's also like using soldiers, only using them when necessary, because sentient beings have serious problems of ignorance and distraction, so use the medicine of Samatha-vipassana to heal their minds, so that they return to the completely unified body, so that the Dharma realm is silent. Its name is Samatha, silent and constantly illuminating; its name is Vipassana. If you only focus on Samatha, then what do you observe? Just like you, with your clothes and hat straight, holding a tablet, sitting peacefully in the temple, without using force, you can bring peace to the world, the same principle applies. Prime Minister Qin said, I almost missed it. The mystery of the Buddha-dharma is like that of Wang Yishi (繼先). Wang Yishi asked him to explain the Avatamsaka Sutra (華嚴經) at Jueyuan Temple. Prime Minister Qin asked again, what is Maha-vaipulya (大方廣) that is being taught at Jueyuan Temple? The master said, Maha (大) means nowhere is not present; Vaipulya (方) means neither back nor front; Adbhuta (廣) means nothing is not possessed. He also asked about the four Dharma realms, and the master analyzed them according to the views of other schools, and then measured them with the views of our school. Prime Minister Qin said, it can be said that he has obtained the essence of the Avatamsaka Sutra. Ying Pengtou of Tongjiang, with outstanding understanding, relied on his talent and refused to read in advance. When he encountered large volumes of scriptures with complex and intertwined texts, Master Jingxi (湛然) deliberately...
辨明處。輒斥為穿鑿。至云。荊溪可斬。妙樂可燒。說一難。難天下學士。世雖憤悱而莫敢抗。師作攻瑛集追破之。讀者一快。卻恨二師不併世也。又著普賢觀指文等。其造天竺煨燼之餘。僅存大士殿。有知師者。裒金五萬余緡。殿堂門廊煥爾一新。當建造日。術者謂。主星不利師曰。佛與天星同一造化。茍寶坊輪奐。死復何憾。未幾微恙。夢仙人飲以藥曰。此天液也。所疾頓除。步武益輕。神采加健。紹興二十七年。夏旱。秦旨祈求至誠宜禱雨。則隨應。于明慶講妙經一席以沾足。聞抵寺莊。聞其牲祭曰。何可違佛禁。為神說戒。代以香羞。年穀倍常。次夏督役甚速。至冬眾屋咸備。示疾書偈云。人作辭世頌。我無世可辭。白雲四望合。青靄入看無。知舊道俗悉與遺書。放筆坐逝。十二月十二已經二七。塔于寺東。初普覺日住持。於二十三年夢一羅漢。來自天臺。踞其主位。即住臺之無相。亦預於十九年。夢老僧自云。賓頭盧從乳竇峰特來相謁。授山茶一合而去。住持緣法豈偶然哉。節使曹勛記行業。
智連
字文秀。鄞人。杜姓。母山。幼師叔父惠宗于崇壽。十八進具。明智目為僧中鳳雛。初從圓照光。年三十依智涌。頓悟圓宗。修干古貌。丹唇碧眼。若長松野鶴。無一點塵俗氣。與之談。愈扣而愈
【現代漢語翻譯】 現代漢語譯本：辨明經文之處，（王）瑛輒斥責為牽強附會，甚至說：『荊溪（湛然大師）可以斬首，妙樂（法尊大師）可以焚燒。』用一個難題，為難天下學士，世人雖然憤恨卻沒有人敢反抗。法師（智圓）作《攻瑛集》追擊駁斥他，讀者讀後感到非常痛快，只遺憾湛然大師和法尊大師沒有同時代。法師又著《普賢觀指文》等書。在天竺寺被戰火焚燬之後，僅存大士殿，有了解法師的人，捐獻了五萬多緡錢，使殿堂門廊煥然一新。當建造的時候，術士說：『主星對法師不利。』法師說：『佛與天星同屬一種造化，如果寶寺能夠壯麗輝煌，死了又有什麼遺憾？』不久之後，法師得了小病，夢見仙人給他藥喝，說：『這是天上的瓊漿玉液。』病立刻痊癒，走路更加輕快，精神更加健旺。紹興二十七年，夏天干旱，秦檜下令祈求，認為至誠祈禱應該能下雨，於是法師在明慶寺講《妙法蓮華經》一席，天降大雨。聽說抵達寺院的莊園時，聽到他們要用牲畜祭祀，法師說：『怎麼可以違背佛教的禁令？』於是為神說法，授以戒律，用香和美食代替牲畜，當年糧食產量比往年增加了一倍。第二年夏天督工非常迅速，到冬天各種房屋都準備齊全。法師示現疾病，寫下偈語說：『別人作辭世頌，我沒有什麼世可以辭。白雲四面合攏，青靄進入觀看卻什麼也沒有。』告訴相識的道士和俗人，留下遺書，放下筆就坐著去世了。十二月十二日，享年六十七歲。在寺廟東邊建塔安葬。當初普覺寺住持，在二十三年夢見一位羅漢，來自天臺山，佔據了他的住持之位。住在天臺山的無相法師，也在十九年夢見一位老僧自稱：『賓頭盧（尊者）從乳竇峰特地來拜訪。』授予他一盒山茶花而去。住持的緣分難道是偶然的嗎？節度使曹勛記錄了他的行業。 智連（法師名），字文秀，鄞縣人，姓杜，母親姓山。小時候跟隨叔父惠宗在崇壽寺學習。十八歲受具足戒。明智法師認為他是僧人中的鳳凰。最初跟隨圓照光法師，三十歲時依止智涌法師，頓悟圓宗。身材高大，相貌古樸，嘴唇紅潤，眼睛碧綠，像長松和野鶴一樣，沒有一點塵俗之氣。與他交談，越是深入探究，越覺得有道理。
【English Translation】 English version: When clarifying passages of scripture, (Wang) Ying would rebuke them as far-fetched interpretations, even saying, 'Jingxi (Venerable Zhanran) can be beheaded, Miaole (Venerable Fazun) can be burned.' He used one difficult question to stump scholars throughout the land, and although people were resentful, no one dared to resist. The Master (Zhiyuan) wrote 'The Attacking Ying Collection' to pursue and refute him, which readers found very satisfying, only regretting that Venerable Zhanran and Venerable Fazun were not contemporaries. The Master also wrote 'Pointing to the Meaning of Universal Virtue Contemplation' and other works. After Tianzhu Temple was destroyed by war, only the Great Strength Hall remained. Those who knew the Master donated more than 50,000 strings of cash, making the halls and corridors completely new. During the construction, a diviner said, 'The ruling star is unfavorable to the Master.' The Master said, 'The Buddha and the celestial stars are of the same creation. If the precious temple can be magnificent and glorious, what regret is there in death?' Soon after, the Master contracted a minor illness and dreamed of an immortal giving him medicine to drink, saying, 'This is celestial nectar.' The illness was immediately cured, his steps became lighter, and his spirit became stronger. In the twenty-seventh year of Shaoxing, there was a summer drought. Qin Hui ordered prayers, believing that sincere prayers should bring rain. Thereupon, the Master lectured on a session of the 'Wonderful Dharma Lotus Flower Sutra' at Mingqing Temple, and abundant rain fell. Upon hearing that they were going to offer animal sacrifices at the temple's estate, the Master said, 'How can we violate the Buddhist precepts?' He then preached the Dharma to the gods, gave them precepts, and replaced the animal sacrifices with incense and delicacies. The grain harvest that year doubled compared to previous years. The following summer, the construction was expedited, and by winter, all kinds of houses were fully prepared. The Master manifested illness and wrote a verse saying, 'Others write farewell verses, I have no world to bid farewell to. White clouds gather on all sides, blue mist enters but is not seen.' He told acquaintances, both Daoists and laypeople, left a will, and passed away sitting down after putting down his pen. It was the twelfth day of the twelfth month, at the age of sixty-seven. He was buried in a pagoda east of the temple. Initially, the abbot of Pujue Temple dreamed in the twenty-third year of a Luohan (arhat), who came from Mount Tiantai, occupying his abbot's seat. The abbot Wuxiang, who lived on Mount Tiantai, also dreamed in the nineteenth year of an old monk who claimed, 'Pindola (Pindola Bharadvaja) has come from Rudraksa Peak especially to visit.' He gave him a box of camellias and left. Is the affinity of the abbot an accident? Zhi Lian (Master's name), styled Wenxiu, was a native of Yin County, with the surname Du, and his mother's surname was Shan. As a child, he studied with his uncle Huizong at Chongshou Temple. At the age of eighteen, he received the full precepts. Master Mingzhi considered him a phoenix among monks. He initially followed Master Yuanzhao Guang, and at the age of thirty, he relied on Master Zhiyong, suddenly realizing the perfect teaching. He was tall and had an ancient appearance, with red lips and green eyes, like a tall pine and a wild crane, without a trace of worldly air. The more you talked to him, the more you explored, the more reasonable you found him.
不窮。代講延慶。講才宏放。落落風生。靖康后更主五剎。惟妙音遽退。余皆兵火之餘。化瓦礫為寶坊。圓辨起廢。延慶未竟而逝。天童宏智舉師經營十年。眾字悉備。真俗並行。有達官問法師劇談禪律。官曰。師禪律談通耶。師曰。冰泮雪消。固一水耳。又問。華嚴似繁。師曰。佛加被四大菩薩。兼彼次第說圓融法。所以浩博。若據佛意支離。所以為簡易也。官肅然。感疾。眾以藥進。師曰。十方無礙人。一道出生死。偈畢拊掌大哂。指彈屏風。或問之曰。我自幸至此。不覺觀嘆悅。鐘鳴吾逝矣。隆興癸未十二月十八。火浴二十八。葬祖塔旁。樓參述銘。壽七十六。臘五十八。弟子行丕等十二人。得法三十六人。嗚呼。死生亦大矣。若覺云連之敏銳。宜無憾焉。其啟手足不明言所證。又不以豎升兜率。橫截清泰的示後昆。而惟歡悅自幸亦無。乃大瞞頇籠統也。夫世或以往來幻跡推之。知其復來些位極人。以師之自幸無乃誤耶。嗚呼。死生亦大矣。
與咸
字虛中。號明祖。黃巖章氏。母牟夢白蓮。惠食之以柑。寤覺甘潠而生。七歲披緇香積院。九歲進具。依智涌。涌曰。再來人也。心益明。行益峻。遂以晚進首眾。智涌沒。證悟繼之。證悟去大理。李丞言于郡。具禮屈之。辭不獲。為白蓮九祖。年三十
【現代漢語翻譯】 現代漢語譯本 不窮禪師，俗姓代，講述延慶的佛法，講經說法才華橫溢，氣度不凡。靖康之亂后，他主持了五座寺廟。只有妙音寺迅速衰敗，其餘寺廟都在戰火之後得以重建，他將瓦礫變成了寶貴的寺院，使衰敗的寺廟得以復興。延慶寺的重建尚未完成他就去世了。天童宏智禪師帶領僧眾經營了十年，各種設施都完備了，世俗和佛法並行發展。有位達官顯貴向法師請教佛法，法師深入地談論禪宗和戒律。官員問：『法師對禪宗和戒律都精通嗎？』法師說：『冰雪消融，本來就是同一條水。』又問：『《華嚴經》似乎很繁瑣。』法師說：『佛陀加持四大菩薩，並且按照次第解說圓融的佛法，所以內容浩瀚廣博。如果按照佛陀的本意來理解，去除枝節，實際上是很簡易的。』官員聽后肅然起敬。禪師後來生病，僧眾給他進藥，禪師說：『十方無所障礙的人，只有一條路可以出生死。』說完偈語后，他拍手大笑，用手指彈屏風。有人問他原因，他說：『我自從來到這裡，不知不覺地觀賞讚嘆，感到喜悅。鐘聲響起，我就要離去了。』隆興癸未年十二月十八日，火化后二十八天，安葬在祖塔旁邊。樓參撰寫了墓誌銘。禪師享年七十六歲，僧臘五十八年。弟子行丕等十二人，得法的有三十六人。唉！生死也是大事啊！如果像覺云那樣敏銳，應該沒有什麼遺憾了。他沒有明確說明自己證悟了什麼，也沒有用『豎升兜率天，橫截清泰寺』這樣的話來開示後人，而只是歡悅自幸，這也太含糊籠統了。世人或許會用往來幻跡來推測他，認為他還會再來，並且地位極高。但以禪師的自幸來看，難道不是一種誤解嗎？唉！生死也是大事啊！
與咸禪師
字虛中（字：古代男子成年後的別稱），號明祖。黃巖章氏。母親牟氏夢見白蓮花，吃了別人給的柑橘，醒來後感到口中甘甜而生下了他。七歲時在香積院出家，九歲時受具足戒（佛教僧侶的正式戒律）。依止智涌禪師。智涌禪師說：『這是再來人啊。』他內心更加明亮，行為更加嚴謹。於是以晚輩的身份成為僧眾的首領。智涌禪師去世后，證悟禪師接替了他。證悟禪師前往大理，李丞對郡守說起與咸禪師，郡守以禮聘請他，他推辭不掉，成爲了白蓮教的第九代祖師，年僅三十歲。
【English Translation】 English version Chan Master Buqiong, whose secular surname was Dai, lectured on the Dharma at Yanqing Monastery. He possessed great eloquence and an extraordinary demeanor. After the Jingkang Incident, he presided over five monasteries. Only Miaoyin Monastery declined rapidly, while the others were rebuilt from the ashes of war. He transformed rubble into precious temples, reviving those that had fallen into disrepair. He passed away before the reconstruction of Yanqing Monastery was completed. Chan Master Hongzhi of Tiantong Monastery led the monks in managing it for ten years, completing all the facilities, with both secular and Buddhist affairs flourishing. A high-ranking official once asked the master about the Dharma, and the master discussed Chan and Vinaya in depth. The official asked, 'Is the master proficient in both Chan and Vinaya?' The master replied, 'When ice melts and snow thaws, it is all the same water.' He further asked, 'The Avatamsaka Sutra seems very complex.' The master said, 'The Buddha blessed the Four Great Bodhisattvas and explained the perfect and harmonious Dharma in a sequential manner, hence its vastness and breadth. If understood according to the Buddha's intention, removing the extraneous details, it is actually quite simple.' The official was deeply impressed. Later, the master fell ill, and the monks offered him medicine. The master said, 'The person who is unhindered in the ten directions has only one path to transcend birth and death.' After reciting the verse, he clapped his hands and laughed loudly, tapping the screen with his fingers. Someone asked him the reason, and he said, 'Since I came here, I have unconsciously admired and praised, feeling joyful. When the bell rings, I shall depart.' On the eighteenth day of the twelfth month of the Guiwei year during the Longxing era, he was cremated twenty-eight days later and buried next to the ancestral pagoda. Lou Can wrote the epitaph. The master lived to the age of seventy-six, with fifty-eight years as a monk. His disciples included Xing Pi and twelve others, and thirty-six attained the Dharma. Alas! Birth and death are indeed great matters! If one were as sharp and perceptive as Jueyun, there would be no regrets. He did not explicitly state what he had realized, nor did he use phrases like 'ascending to Tushita Heaven vertically, cutting across Qingtai Monastery horizontally' to instruct future generations, but only expressed joy and self-satisfaction, which is too vague and ambiguous. People may speculate about him based on his comings and goings, believing that he will return and hold a high position. But considering the master's self-satisfaction, isn't that a misunderstanding? Alas! Birth and death are indeed great matters!
Chan Master Yuxian
Whose courtesy name (zi: a name traditionally given to men at adulthood) was Xuzhong, and his monastic name was Mingzu. He was from the Zhang family of Huangyan. His mother, Mu, dreamed of a white lotus flower and ate a tangerine given to her by someone. Upon waking, she felt a sweet taste in her mouth and gave birth to him. At the age of seven, he became a monk at Xiangji Monastery. At the age of nine, he received the full monastic precepts (the formal rules for Buddhist monks). He followed Chan Master Zhiyong. Chan Master Zhiyong said, 'This is a reborn person.' His mind became clearer, and his conduct became more disciplined. Thus, as a junior, he became the leader of the monks. After Chan Master Zhiyong passed away, Chan Master Zhengwu succeeded him. Chan Master Zhengwu went to Dali. Li Cheng told the prefect about Chan Master Yuxian, and the prefect invited him with great ceremony. He could not refuse and became the ninth patriarch of the White Lotus School at the young age of thirty.
八。不數載。一家部帙。講析殆遍。學徒雲集。十有五年。歲歉。行化淅西。捐貲問法。所至沓然。孟郡王問十六觀。答曰。佛國在極西十萬億剎外。而提封不越方寸。能觀列十六階而造聖域者不遠。鄭資政問楞嚴八還。答曰。迷心為境。八法瞀亂。達人大觀。一見何疑。皆能發悟。厚給其資。仍歲遣供。漸倦酬酢。隱於受經。大道所託。珠光玉氣。不容悶嗇赤城。益告寂。錢參白師強起之。善類傾向有加於前。著菩薩戒疏集註三卷。金剛辨惑一卷。覆宗二卷。法華誦經撮要一卷。又精於易。折衷諸解。因取諸咸號澤山叟。詞疏偈頌。應求立成。廣斥鹵以羨廚供。嚴塔廟以崇像教。今多賴之。所居肅然。筆硯外無穴長之儲。嘗于臨海法輪施戒。千人俱會請聖師。時寶光燭空。五苾芻降。隆興改元。五月戊戌坐寂。龕于東岡。乾道三夏。茶毗祔智涌塔。員外郎鹿何銘曰。嗚呼異哉。茲其所以坐而亡。久而真體不壞。火而舍利五色。為人所敬信。白蓮赤城二剎之塔角立。是宜為書。淳熙三年嗣子法希紹其席云。
慧詢
號月堂。永嘉陳氏。寓於明之朐山。夢僧求化而妊。幼而杰異。從師祖印院授法華。數遍成誦。以披緇省親。祖母諭曰。汝既出家。當學吾鄉忠。佛子無事勿戀父母家。師因志學投澄照。請益於
【現代漢語翻譯】 現代漢語譯本： 八。 不數年，他對一家寺院的全部經書進行了講解和分析，幾乎全部講完。 學徒從四面八方聚集而來。 十五年間，遇到歉收的年份，他前往浙西一帶進行弘法教化，人們紛紛捐獻財物並請教佛法，應接不暇。 孟郡王詢問十六觀（十六種觀想方法）。 他回答說：『佛國在極西之處，距離此地有十萬億個佛土之遙，但實際上並不超出方寸之地。 能夠按照這十六個次第進行觀想，從而進入聖域的人，其實離聖域並不遙遠。』 鄭資政詢問《楞嚴經》中的八還（八種歸還的道理）。 他回答說：『迷惑的心把外境當作真實的，八種現象因此變得昏亂。 真正通達的人能夠進行全面的觀察，一旦見到真相，還有什麼可懷疑的呢？』 聽者都能夠因此而有所領悟。 他們給予他豐厚的資助，並且年年派人供養。 後來他漸漸厭倦了應酬，於是隱居在受經寺。 大道所寄託之處，如同珠光寶氣，不應該被埋沒在赤城山中。 他於是告誡自己要更加精進。 錢參等人勸說他重新出來弘法，善男信女們對他的傾慕比以前更加熱烈。 他撰寫了《菩薩戒疏集註》三卷，《金剛辨惑》一卷，《覆宗》二卷，《法華誦經撮要》一卷。 他還精通《易經》，折衷各種解釋，因此取《易經》中的『咸』卦，自號澤山叟。 他所作的詞、疏、偈、頌，能夠應求而立即完成。 他廣泛地開墾鹽堿地，以增加寺院的廚房供應； 他莊嚴地修繕佛塔和寺廟，以崇奉佛像和佛教。 如今很多寺廟都依賴於他。 他所居住的地方非常肅靜，除了筆墨紙硯之外，沒有多餘的積蓄。 他曾經在臨海法輪寺舉行施戒法會，上千人聚集在一起，請求聖師傳戒。 當時有寶光照亮天空，五位比丘降臨。 隆興元年，五月戊戌日，他坐化圓寂。 遺體被安放在東岡。 乾道三年夏天，進行火化，骨灰被安放在智涌塔。 員外郎鹿何銘寫道：『 真是太奇異了！ 這就是他能夠坐著去世的原因，也是他去世很久之後真身仍然不壞的原因，也是火化后出現五色舍利的原因，也是他為人所敬信的原因。 白蓮寺和赤城寺兩座寺廟的塔，像兩角一樣矗立著。 應該為他寫一篇傳記。』 淳熙三年，他的嗣子法希繼承了他的位置。
慧詢（僧人法號）
號月堂（慧詢的別號）。 永嘉（地名）陳氏。 居住在明州（地名）的朐山（地名）。 他的母親夢見一位僧人前來化緣，因此而懷孕。 他從小就非常傑出。 他跟隨師祖在印院（寺院名）學習《法華經》，誦讀多遍，能夠背誦。 爲了出家省親，他的祖母告誡他說：『你既然已經出家，就應當學習我們家鄉的忠義精神。 作為佛弟子，沒事不要留戀父母家。』 於是他立志求學，投奔澄照寺（寺院名），向...請教佛法。
【English Translation】 English version: 8. In a few years, he had lectured and analyzed almost all the scriptures of a certain monastery. Disciples gathered from all directions. During fifteen years, in years of poor harvest, he went to the Zhejiang West area to propagate the Dharma, and people donated money and asked for Dharma teachings in overwhelming numbers. King Meng of the Commandery asked about the Sixteen Contemplations (the sixteen methods of visualization). He replied, 'The Buddha-land is in the far west, hundreds of trillions of Buddha-lands away, but in reality, it does not exceed a square inch. Those who can cultivate through these sixteen stages of contemplation and enter the sacred realm are not far from it.' Zheng Zizheng asked about the Eight Returns in the Shurangama Sutra. He replied, 'The deluded mind takes external realms as real, and the eight phenomena become confused. Those who are truly enlightened can observe comprehensively, and once they see the truth, what is there to doubt?' Listeners were all able to gain enlightenment from this. They gave him generous support and sent offerings every year. Later, he gradually became tired of socializing, so he lived in seclusion at the Sutra Receiving Monastery. The place where the Great Path is entrusted, like the brilliance of pearls and jade, should not be buried in Mount Chicheng. So he admonished himself to be more diligent. Qian Can and others persuaded him to come out again to propagate the Dharma, and the devout men and women admired him even more than before. He wrote 'Commentary Collection on the Bodhisattva Precepts' in three volumes, 'Discriminating Doubts in the Diamond Sutra' in one volume, 'Returning to the Source' in two volumes, and 'Essentials of Lotus Sutra Recitation' in one volume. He was also proficient in the Book of Changes, reconciling various interpretations, so he took the 'Xian' hexagram from the Book of Changes and called himself Old Man of Ze Mountain. The lyrics, memorials, verses, and hymns he composed could be completed immediately upon request. He extensively reclaimed saline-alkali land to increase the monastery's kitchen supplies; he solemnly repaired pagodas and temples to venerate Buddha statues and Buddhism. Today, many temples rely on him. The place where he lived was very quiet, with no extra savings other than writing materials. He once held a precept-giving ceremony at Linhai Falun Temple, where thousands of people gathered to request the holy teacher to transmit the precepts. At that time, a precious light illuminated the sky, and five Bhikkhus descended. In the first year of Longxing, on the day of Wuxu in May, he passed away in meditation. His remains were placed in Donggang. In the summer of the third year of Qiandao, cremation was performed, and the ashes were placed in the Zhiyong Pagoda. Yuanwailang Lu Heming wrote, 'Truly amazing! This is why he was able to pass away sitting down, why his true body remained intact for a long time after his death, why five-colored relics appeared after cremation, and why he was respected and trusted by people. The pagodas of Bailian Temple and Chicheng Temple stand like two corners. A biography should be written for him.' In the third year of Chunxi, his successor, Faxi, took over his position.
Huixun (Dharma name of the monk)
Also known as Yuetang (Huixun's alias). A member of the Chen family from Yongjia (place name). Resided in Qushan (place name) of Mingzhou (place name). His mother dreamed of a monk coming to beg for alms, and thus became pregnant. He was outstanding from a young age. He followed his grand-teacher at Yinyuan Monastery (temple name) to study the Lotus Sutra, reciting it many times and being able to memorize it. In order to become a monk and visit his parents, his grandmother admonished him, 'Since you have already become a monk, you should learn the spirit of loyalty and righteousness of our hometown. As a Buddhist disciple, do not be attached to your parents' home if there is nothing to do.' So he was determined to study and went to Chengzhao Temple (temple name) to ask... for Dharma teachings.
首座。草菴曰。天臺智者圓悟大事。乘機演法。牢籠眾典。抗折諸宗。為帝師範。後有繼者。皆懷抱日月。遊刃世諦。為王公大人宗仰。今徒守其乾枯小學。分裂破碎。雕篆怪僻。使其徒附口而書。朝繁夕冗。自救不暇。安在其能遊刃世諦。懷抱日月者哉。王臣忽之。為小道異宗鄙其為算沙。豈古今為道不同。抑學者乏其才耶。庵曰。才常有而匠不常有。吾宗所以日弊。梗楠𣏌梓。遇非匠石。則繩墨剖劂之不當。卒為段于溝中。吾佛有言末世眾生說病為法。名為可憐憫者。天資不高。管窺蠡酌。專文失其要會。領略失其精微。由小徑失其大涂。弊一曲失其該遍。蓋人以大口。擾人以細科。非毀以作新。滋蔓以夸廣。雜以禪語而謂深宗旨。私然其說。而公為異。同是數者星分棋佈。中人以下安得不染。其化高者竊笑而不顧。愚者趍之恐不及。欲吾道之光不可得也。夫學先宗旨。余說次之。余說異味可無也。宗旨稻梁不可無也。古云養大體為大人。養小體為小人。抑宗旨大體也。子為大人乎。小人乎。又以序送其遍參曰。繼祖克家。必和平忠厚。操履靜正。然後博學于文。異義深旨。黑白瞭然。則勍敵紏紛。開深進始。赫然興起。蓋不難矣。其本深。其流長。人到於今。咸受其賜。則法智是也。則如教遍參。反南湖。依圓
【現代漢語翻譯】 現代漢語譯本： 首座問道。草菴回答說：『天臺智者（Tiantai Zhiyi，天臺宗的實際創始人）徹底領悟了佛法大事，抓住時機宣揚佛法，囊括了所有的經典，駁斥了各個宗派，成爲了帝王的老師和典範。後來的繼承者，都懷抱著日月般的智慧，在世俗中游刃有餘，被王公大臣所尊崇。現在只是徒勞地守護著那些乾枯的小學，分裂破碎，雕琢怪異偏僻的文字，讓他的門徒只是附和著口頭上的文字而書寫，早晨忙碌晚上也忙碌，自救都來不及，又怎麼能做到在世俗中游刃有餘，懷抱日月般的智慧呢？王公大臣因此而輕視他們，被其他小道異端宗派鄙視他們像是在沙子上計算一樣。難道是古今修道的方式不同了嗎？還是因為學者缺乏才能呢？』 草菴說：『人才常常有，但是工匠卻不常有。我們宗派之所以日益衰敗，就像是梗楠楩梓這些良木，如果遇到不是匠石（古代巧匠）那樣的人，那麼即使有繩墨和刀斧，也無法正確地剖析和雕琢它們，最終只能被當作木頭扔在溝里。我們佛陀說過，末法時代的眾生把病態的說法當作佛法，這真是可憐憫的人啊。他們天資不高，見識短淺，只專注于文字而失去了佛法的要義，領悟不到佛法的精微之處。就像是從小路迷失了通往大道方向，因為區域性的偏差而失去了對整體的把握。有的人用大話來擾亂人心，用細小的科目來迷惑他人，用誹謗來標新立異，用蔓延來誇大自己的學識。他們把禪語雜糅其中，就說是深刻的宗旨，私下裡贊同自己的說法，卻公開地與他人不同。像這樣的人很多，像星星一樣分散，像棋子一樣分佈，中等資質以下的人怎麼能不被他們所影響呢？那些有高深智慧的人只是暗自嘲笑而不理睬，愚蠢的人卻爭先恐後地追隨。想要讓我們的道義發揚光大，是不可能的啊。學習應該先學習宗旨，其他的說法是次要的。其他的說法可以沒有新意，但是宗旨就像稻米一樣，是不可或缺的。古人說，供養大體的人是大人，供養小體的人是小人。宗旨就是大體啊。你是要做大人呢？還是要做小人呢？』 又寫了一篇序言送給那些將要普遍參學的人，說：『繼承祖業，光大門楣，必須具備和平忠厚的品德，操守行為要安靜端正，然後才能廣泛地學習文化知識，對於不同的觀點和深刻的宗旨，要能夠清楚地分辨黑白，這樣才能在面對強敵的糾紛時，開闢深入的道路，開始新的局面，才能轟轟烈烈地興盛起來，這並不是難事啊。根基深厚，源流才能長遠，人們直到今天，都還在享受著它的恩賜，這就是法智（Dharma-jñāna，對佛法的智慧）啊。就像按照教導普遍參學一樣，返回南湖，依靠圓。
【English Translation】 English version: The chief monk asked. Cao'an replied: 'Zhiyi of Tiantai (智者, Tiantai Zhiyi, the de facto founder of the Tiantai school) thoroughly understood the great matter of the Dharma, seized the opportunity to propagate the Dharma, encompassed all the scriptures, refuted various schools, and became a teacher and model for emperors. Later successors all embraced wisdom like the sun and moon, were at ease in the mundane world, and were revered by princes and ministers. Now, they merely guard the dry and elementary learning, fragmented and broken, carving strange and eccentric characters, making their disciples merely echo the words they write, busy in the morning and busy in the evening, unable to save themselves, how can they be at ease in the mundane world and embrace wisdom like the sun and moon? Princes and ministers therefore despise them, and other minor and heterodox schools scorn them as counting sand. Is it that the ways of cultivating the Way are different from ancient times, or is it that scholars lack talent?' Cao'an said: 'Talent is common, but craftsmen are not. The reason why our school is declining day by day is like the good wood of gengnan (梗楠), pian (楩), and zi (梓) trees; if they encounter someone who is not like the craftsman Shi (匠石, an ancient skilled craftsman), then even with ropes, ink, chisels, and axes, they cannot be properly analyzed and carved, and in the end, they can only be discarded as wood in the ditch. Our Buddha said that in the Dharma-ending age, sentient beings take diseased teachings as the Dharma, which is pitiful. They are not highly gifted, and their knowledge is shallow, focusing only on the words and losing the essence of the Dharma, failing to grasp the subtleties of the Dharma. It is like getting lost on a small path and losing the way to the great road, losing the overall grasp due to local deviations. Some people disturb people with big words, confuse others with small subjects, use slander to create novelty, and exaggerate their knowledge by spreading it. They mix Zen words into it and call it a profound doctrine, privately agreeing with their own views but publicly disagreeing with others. There are many people like this, scattered like stars and distributed like chess pieces, how can people of medium or lower qualifications not be affected by them? Those with high wisdom secretly laugh and ignore them, while the foolish rush to follow them for fear of being left behind. It is impossible to make our doctrine flourish. Learning should first learn the purpose, and other sayings are secondary. Other sayings can be without novelty, but the purpose is like rice, which is indispensable. The ancients said that those who nourish the great body are great people, and those who nourish the small body are small people. The purpose is the great body. Do you want to be a great person or a small person?' He also wrote a preface to send to those who are going to study universally, saying: 'To inherit the ancestral business and glorify the family, one must have the virtues of peace, harmony, loyalty, and honesty, and one's conduct must be quiet and upright. Then, one can learn widely from cultural knowledge, and be able to clearly distinguish between black and white for different views and profound purposes. In this way, when facing the disputes of strong enemies, one can open up deep paths, start new situations, and flourish vigorously, which is not difficult. The foundation is deep, and the source can be long-lasting. People are still enjoying its grace today, which is Dharma-jñāna (法智, wisdom of the Dharma). Just like studying universally according to the teachings, return to Nanhu and rely on Yuan.'
辨。紹興末中選住持四遷。而紹祖席。恣辨宣揚妙經。日課寒暑不違。示疾書偈有云。身繞祖庭香火心。與魔佛同遊。唸佛結印。坐逝遺言。分骨為二。一祔親隴。一塔祖原。眾以歷代窆全身。惟剃髮以酬師志。越歲未葬。學徒有啓發瞻禮者。睹舍利可掬。光彩陸離。詳具陸提舉(沅)贊。
善榮
號悟空。烏程潘氏。母朱妊。屏葷血。誕生有光二道自庭。除衝霄漢。則雙產二男。歲余皆病。忽亡其一。有巫云。若不出家。亦不保。舍侍法忍智純。具戒能誦本經。十六學教。得記于清辨道昕。紹興末以祥符席端。主太湖寶林。移慧通。遷車溪。淳熙癸卯董越圓通。五月十四示寂。頌云。要死便死。要活便死。萬里清風。一輪明月。火浴求舍利者皆滿其愿。所著大部決疑行世參學李中書．張知合。嗣法紫金．法通等百餘人。年七十七。臘七十四。
景咨
新市人。從梵圓通於思溪。得意教觀。戒凈精勤。以賾禪師十六觀頌弘贊凈業。語帶葛藤。行人難曉。啟梵別頌。梵念其留心利他。為其頌已。暨覽往生傳。知其已生。而傳不云先究臺道。是不知彼有學大乘。功似隱其德。因備書於十六觀頌序。
宗印
字元實。號北峰。鹽官陳氏。師慧力德鄰。十五進具。學教當湖。得記竹庵。
【現代漢語翻譯】 現代漢語譯本 辨（Biàn）：紹興末年（南宋孝宗年號）中選，先後擔任四座寺廟的住持，最終繼承了紹祖的席位。他盡情地闡述和宣揚妙法經典，每日的功課無論寒暑都不曾間斷。臨終示疾時，寫下偈語說：『身繞祖庭香火心，與魔佛同遊。』唸佛並結手印，坐化圓寂。遺言將骨灰分為兩份，一份安葬在父母的墳墓旁，一份建塔于祖師的道場。眾人認為歷代祖師都是安葬全身，但爲了酬謝老師的志向，只剃度了他的頭髮。過了一年多還未安葬，有學徒前來瞻仰禮拜，看到舍利子多得可以捧起來，光彩絢麗。詳細情況記載在陸提舉（陸沅）的贊文中。 善榮（Shàn Róng）：法號悟空（Wù Kōng），烏程（今浙江湖州）潘氏之子。母親朱氏懷孕時，戒絕葷腥。出生時有兩道光芒從庭院升起，直衝雲霄，原來是雙胞胎。一年多后，其中一個孩子生病去世。有巫師說，如果不讓他出家，另一個孩子也保不住。於是送到法忍智純（Fǎ Rěn Zhì Chún）處侍奉，受具足戒后能背誦《本經》。十六歲學習天臺宗，得到清辨道昕（Qīng Biàn Dào Xīn）的認可。紹興末年，擔任祥符寺的住持，後來又主持太湖寶林寺、慧通寺，最後遷往車溪寺。淳熙癸卯年（1183年）主持重建圓通寺，五月十四日圓寂。臨終偈語說：『要死便死，要活便死，萬里清風，一輪明月。』火化后求舍利子的人都如願以償。著有《大部決疑》流傳於世，參學的有李中書、張知合等人。嗣法的有紫金、法通等一百多人。享年七十七歲，僧臘七十四年。 景咨（Jǐng Zī）：新市（地名）人。跟隨梵圓通（Fàn Yuán Tōng）在思溪（地名）學習，深得天臺宗的教義和觀法。持戒清凈，精進勤勉。用賾禪師（Zé Chán Shī）的《十六觀頌》來弘揚讚歎凈土法門，但語句隱晦難懂，修行人難以理解。於是請求梵圓通另外作頌。梵圓通考慮到他用心利他，就為他作了頌。後來梵圓通閱讀《往生傳》，知道景咨已經往生凈土，但傳記中沒有說他先研究過天臺宗，這是因為不知道他學習過大乘佛法，功德似乎被隱沒了。因此在《十六觀頌序》中詳細地記錄了這件事。 宗印（Zōng Yìn）：字元實（Yuán Shí），號北峰（Běi Fēng），鹽官（地名）陳氏之子。師從慧力德鄰（Huì Lì Dé Lín），十五歲受具足戒，在當湖（地名）學習天臺宗，得到竹庵（Zhú Ān）的認可。
【English Translation】 English version Biàn: Selected at the end of the Shaoxing era (reign title of Emperor Xiaozong of Southern Song Dynasty), he successively served as abbot of four temples, eventually inheriting Shaozu's position. He freely expounded and promoted the wonderful scriptures, and his daily practice never ceased regardless of the cold or heat. When he was ill before his death, he wrote a verse saying: 'My body is surrounded by the incense of the ancestral temple, my heart travels with demons and Buddhas.' He recited the Buddha's name and formed a mudra, passing away peacefully in a seated position. His last words were to divide his ashes into two parts, one to be buried beside his parents' graves, and the other to build a pagoda at the ancestral master's monastery. The monks believed that the ancestral masters of previous generations were all buried with their whole bodies, but to repay the teacher's aspirations, they only shaved his hair. More than a year passed without burial, and disciples came to pay homage and worship, seeing that the relics were so numerous that they could be held in the hands, with brilliant colors. The details are recorded in the eulogy by Prefect Lu (Lu Yuan). Shan Rong: Dharma name Wukong, son of the Pan family of Wucheng (present-day Huzhou, Zhejiang). His mother, Zhu, abstained from meat and blood during pregnancy. At birth, two rays of light rose from the courtyard, soaring into the sky, revealing that they were twins. More than a year later, one of the children fell ill and died. A shaman said that if he did not become a monk, the other child would not be saved either. So he was sent to serve Faren Zhichun, and after receiving the full precepts, he was able to recite 'The Sutra'. At the age of sixteen, he studied Tiantai Buddhism and was recognized by Qingbian Daoxin. At the end of the Shaoxing era, he served as abbot of Xiangfu Temple, and later presided over Baolin Temple in Taihu Lake, Huitong Temple, and finally moved to Chexi Temple. In the Guimao year of the Chunxi era (1183), he presided over the reconstruction of Yuantong Temple, and passed away on the fourteenth day of the fifth month. His death verse said: 'To die, then die; to live, then die; ten thousand miles of clear wind, a round bright moon.' Those who sought relics after cremation all had their wishes fulfilled. He wrote 'Dabu Jueyi', which is circulated in the world. Li Zhongshu, Zhang Zhihe, and others studied with him. More than a hundred people, including Zijin and Fatong, succeeded him in Dharma transmission. He lived to be seventy-seven years old, with seventy-four years as a monk. Jing Zi: A native of Xinshi (place name). He followed Fan Yuantong in Sixi (place name) to study, deeply understanding the doctrines and contemplation methods of the Tiantai school. He diligently observed the precepts and was diligent and assiduous. He used Zen Master Ze's 'Sixteen Contemplations Hymn' to promote and praise the Pure Land Dharma, but the language was obscure and difficult to understand, making it difficult for practitioners to comprehend. Therefore, he requested Fan Yuantong to compose another hymn. Considering his dedication to benefiting others, Fan Yuantong composed a hymn for him. Later, Fan Yuantong read 'Biographies of Rebirth', knowing that Jing Zi had already been reborn in the Pure Land, but the biography did not mention that he had studied Tiantai Buddhism beforehand. This was because he did not know that he had studied Mahayana Buddhism, and his merits seemed to be obscured. Therefore, he recorded this matter in detail in the preface to 'Sixteen Contemplations Hymn'. Zong Yin: Style name Yuanshi, sobriquet Beifeng, son of the Chen family of Yanguan (place name). He studied with Huili Delin, received the full precepts at the age of fifteen, studied Tiantai Buddhism in Danghu (place name), and was recognized by Zhuan.
遍參東浙。修長懺于南湖。周氏命住庵。師數其量非法佃者所苦。請革之歲。減三百斛而從命。參象田圓悟演。演徴西來意。答有屈無叫處。佛隴忌夕。深夜炷香大殿。泣淚失聲。演厚禮歸之延慶。嘗思寂光有無。聞空聲曰。寂光土體如水中月。資教空虛堂。延以首座堂。著宗極論。扶智涌。事理角立一性宗旨。師設九難宗極。墮負。通守蘇玭。睹不二門。文雖簡嚴。而昧其說。撮示機要。領旨白師座。請住正覺。降聞人蔘議樓五通神館。香積啟杜。國珍建寺之愿。正覺瞰海。海風作祟。勢同拉朽。藏殿僅存。扶搖愈厲。僧徒散去。師以死誦咒。竟保無虞。徐整治之。未㫷而還舊觀。明越尚淫祀。有請為神授戒者。師感夢而赴。以兆問神。若響應焉。他廟附語．尸祝．求易祭者。數十遷。隱學蘇亦環召貳上竺。邀師偕曰。知和尚心者我也。盍西歸相與弘贊。居東二十七年。而復浙右貳上竺。講止觀。時叢脞之弊。熾于澤國。支離名相。輕毀戒律。因痛加鍼砭。學者或謗．或疑。終則翕然。從歸於正。圍座挾䇿。非復吳下阿蒙主者。以多士忌之。隱雪峰毛氏庵。問道者沓至。嚴陵趙子敬彥肅洛學翹楚。以慶元龍飛詔起問。如來山世先轉何法。答。示生同居。先苦諦也。又問。諸大乘經多奇異說。來至法華何平平也。答。
【現代漢語翻譯】 遍游東浙（今浙江東部地區）。在南湖修習懺悔法門。周氏請他住持庵寺。大師指出佃戶受到非法盤剝的困境。請求減免賦稅，最終每年減免三百斛糧食。參訪象田圓悟演（禪師名號），圓悟演問他西來的禪宗真意。他回答說：『有冤屈也無處申訴。』在佛隴忌日的夜晚，深夜在大殿點香，哭泣失聲。圓悟演以厚禮送他回到延慶寺。他曾思考寂光凈土的有與無，聽到空中的聲音說：『寂光凈土的本體就像水中的月亮。』資教空虛堂邀請他擔任首座。他著有《宗極論》。扶智涌以事理對立的一性宗旨挑戰他。大師設立九難來辯駁《宗極論》，使對方認輸。通守蘇玭看到『不二法門』，雖然文字簡潔嚴謹，卻不理解其中的含義。大師點撥其中的機要，蘇玭領悟旨意後向大師請教。請大師住持正覺寺。降臨聞人蔘議樓、五通神館。香積寺開啟了杜撰的傳說。國珍發願建造寺廟。正覺寺面臨大海，海風肆虐，如同摧枯拉朽，只有藏經殿得以儲存。風勢愈發猛烈，僧眾紛紛離去。大師以必死的決心誦持咒語，最終保住了寺廟的安全。之後徐徐修繕，不久便恢復了原貌。明州和越州一帶仍然盛行不正當的祭祀活動，有人請求大師為神授戒。大師感應到夢境而前往，以占卜的方式詢問神靈，神靈似乎有所迴應。其他廟宇紛紛效仿，尸祝（主持祭祀的人）請求更換祭品的人絡繹不絕。隱學蘇亦環召請二上竺寺，邀請大師一同前往，說：『瞭解和尚心意的人只有我。何不西歸，共同弘揚佛法？』在東部地區住了二十七年後，又回到浙右二上竺寺。講授《止觀》。當時叢脞（瑣碎繁雜）的弊病在江南一帶盛行，支離破碎地講解名相，輕視毀壞戒律。因此痛加鍼砭，學者有的誹謗，有的懷疑，最終都心悅誠服，迴歸正道。圍坐在周圍，拿著書簡，不再是吳下阿蒙了。主持的人因為大師受到眾多士人的敬重而嫉妒他。隱居在雪峰毛氏庵，問道的人絡繹不絕。嚴陵趙子敬彥肅是洛學的傑出人物，以慶元龍飛詔書的內容提問：如來在娑婆世界首先轉的是什麼法輪？大師回答：『示現降生人間，與眾生同住，首先是苦諦。』又問：『諸大乘經典多有奇異的說法，到了《法華經》為何如此平淡？』大師回答：
【English Translation】 He traveled extensively throughout Dongzhe (present-day eastern Zhejiang). He practiced repentance at Nanhu. Zhou requested him to reside in a monastery. The master pointed out the plight of tenants suffering from illegal exploitation. He requested tax reduction, eventually reducing 300 hu of grain annually. He visited Xiangtian Yuanwu Yan (a Chan master), who asked him the meaning of Chan Buddhism coming from the West. He replied, 'There is injustice but nowhere to appeal.' On the anniversary of Folong's death, he lit incense in the main hall late at night, weeping uncontrollably. Yuanwu Yan sent him back to Yanqing Temple with generous gifts. He once pondered the existence or non-existence of the Land of Serene Light (Jiguang). He heard a voice in the air saying, 'The essence of the Land of Serene Light is like the moon in the water.' Zixiao Kongxutang invited him to be the head seat. He wrote 'Treatise on the Ultimate Principle' (Zong Ji Lun). Fu Zhiyong challenged him with the principle of the singularity of nature based on the opposition of things and principles. The master set up nine difficulties to refute 'Treatise on the Ultimate Principle', causing the opponent to admit defeat. Tongshou Su Pin saw the 'Non-Dual Dharma Gate', although the text was concise and rigorous, he did not understand its meaning. The master pointed out the key points, and Su Pin, understanding the meaning, asked the master for guidance. He was invited to preside over Zhengjue Temple. He descended to Wenren Canyi Building and Wutong Shrine. Xiangji Temple started fabricated legends. Guozhen vowed to build a temple. Zhengjue Temple faced the sea, and the sea breeze was rampant, like destroying rotten wood, only the Sutra Repository remained. The wind became more violent, and the monks dispersed. The master recited mantras with the determination to die, and finally protected the temple's safety. Afterwards, he slowly repaired it, and soon it returned to its original appearance. In Mingzhou and Yuezhou, improper sacrificial activities were still prevalent, and some people asked the master to ordain the gods. The master sensed a dream and went to ask the gods by divination, and the gods seemed to respond. Other temples followed suit, and those who asked the corpse celebrant (the person presiding over the sacrifice) to change the offerings were endless. Yin Xue Su Yihuan summoned Ershangzhu Temple and invited the master to go with him, saying, 'I am the only one who understands the monk's heart. Why not return to the West and promote the Dharma together?' After living in the eastern region for twenty-seven years, he returned to Zheruo Ershangzhu Temple. He lectured on 'Stopping and Seeing' (Zhi Guan). At that time, the malpractice of triviality was prevalent in the Jiangnan area, explaining the names and phases in a fragmented way, and despising and destroying the precepts. Therefore, he severely criticized it, and some scholars slandered and some doubted, but in the end they were all convinced and returned to the right path. Surrounded by seats, holding books, they were no longer the Amon of Wu Xia. The host was jealous of him because the master was respected by many scholars. He lived in seclusion in Maoshi Nunnery of Xuefeng, and those who asked questions came in droves. Yanling Zhao Zijing Yansu was an outstanding figure in Luoxue, and asked about the content of the Qingyuan Longfei Edict: What Dharma wheel did the Tathagata first turn in the Saha world? The master replied: 'Showing birth in the human world, living with sentient beings, the first is the truth of suffering.' He also asked: 'Many Mahayana sutras have strange sayings, why is the Lotus Sutra so plain?' The master replied:
機未熟時。鼓舞動盪。機熟會入。炫駭何為。趙悟時教大旨。每稱為南山肉身菩薩。從受刪定止觀嘆曰。四天下外見覆于實際者。此書也。必自晦庵(朱熹)．趙相(汝愚)。始志未酬而卒。初趙望風抵排。與僧論議。理左輿襯。僧沒。行衰服門。人怪之。答曰。法恩逾父母。非小子所知。亦通道之篤者無何。林氏以普光落成。來命晝講夜禪。法席濟濟。有以鬼道惑眾者。欲以抄化。自便其私。師斥拒之。俄以偽敗。德藏來迎。慨然曰。肄業之地。思報久矣。風行草偃。古剎一新。繼領超果。易門南向。講閣．懺院肅。圓通香火。朝旨優之。縣尹錢訚苦旱。師曰。勉釋疑誤。結請觀音期七日。必得雨至。朝陽焰蘊。隆行道焦枯。尹猶問。有雨否。師云。有雨。率徒厲聲誦咒。雨逐云至。豐及比境。其後精神資以升濟。疾瘵賴以平復。妖邪息跡。疵厲變祥。括為生佛。平江北禪。以久圮迓事方興。適靈山海空英。舉以自代。詔從之。學徒逾五百。于慈雲有光焉。召對便殿。錫賚良渥。有問者直告而無飾辭。識者以為暗合大本。(仁廟賜對。人問之。應曰。喫茶閑話耳)嘉定六年。以觀室緣行化松江。十二月初八示寂。于弟子行一庵。壽六十六。臘五十一。葬慈雲塔傍。師三衣準律。五辛剛制。平居燕處。穆如清風。臨眾
【現代漢語翻譯】 現代漢語譯本： 時機尚未成熟時，任何鼓動和搖擺都是徒勞。一旦時機成熟，自然會水到渠成，又何必炫耀和驚嚇呢？趙悟禪師領悟時，常以『南山肉身菩薩』來稱讚他。他接受刪定《止觀》，感嘆道：『在四天下之外，能夠符合實際的，就是這本書了。』必定是像晦庵（朱熹）和趙相（汝愚）這樣的人才能做到。可惜壯志未酬身先死。當初趙望風抵制排斥他，與僧人辯論，理屈詞窮。僧人去世后，他穿上喪服，人們感到奇怪。他回答說：『法恩超過父母，不是我這樣的小輩所能理解的。』可見他通道的篤誠。不久，林氏因普光寺落成，請他白天講經，晚上禪修，法席興盛。有人用鬼道迷惑眾人，想借此斂財，滿足私慾。禪師斥責並拒絕了他，那人不久就因作假而失敗。德藏前來迎接他，禪師感慨地說：『離開肄業的地方很久了，一直想報答這裡的恩情。』於是，他像風吹過草地一樣，使古老的寺廟煥然一新。後來，他接管了超果寺，將寺門改為朝南。講經閣和懺悔院莊嚴肅穆，圓通寺的香火也很旺盛。朝廷也給予優待。縣尹錢訚為旱情所苦，禪師說：『努力消除疑惑和錯誤，共同祈請觀音菩薩七天，必定會下雨。』當時朝陽似火，大地焦枯，錢訚仍然問：『會下雨嗎？』禪師說：『會下雨。』於是帶領弟子大聲誦咒，雨隨云至，恩澤遍及鄰近地區。之後，人們的精神得到提升，疾病也得以痊癒，妖邪銷聲匿跡，災禍變為吉祥，他被尊為生佛。平江北禪因長期破敗，正要興建，恰逢靈山海空英禪師推薦他來代替自己，皇帝下詔同意。他的學徒超過五百人，慈雲寺因此而光彩照人。他被召見於便殿，皇帝賞賜豐厚。有人問他問題，他總是直言相告，不加修飾。有見識的人認為他暗合大本。（仁廟皇帝賜見后，有人問他，他回答說：『只是喝茶閑聊而已。』）嘉定六年，他因觀室寺的緣故前往松江行教化。十二月初八圓寂于弟子行一庵，享年六十六歲，僧臘五十一。葬于慈雲塔旁。禪師的三衣符合戒律，嚴格禁止五辛。平時獨處時，像清風一樣安詳。面對大眾時，
【English Translation】 English version: When the time is not ripe, any agitation and disturbance are in vain. Once the time is ripe, things will naturally fall into place, so why show off and frighten? When Chan Master Zhao Wu realized the truth, he often praised him as 'Living Bodhisattva of Nanshan'. He accepted the revised 'Śamatha-Vipassanā', and exclaimed: 'Beyond the four continents, what can conform to reality is this book.' It must be people like Hui'an (Zhu Xi) and Zhao Xiang (Ru Yu) who can do it. Unfortunately, his ambition was not fulfilled and he died prematurely. At first, Zhao Wangfeng resisted and rejected him, arguing with monks, and was at a loss for words. After the monk passed away, he put on mourning clothes, which people found strange. He replied: 'The grace of the Dharma surpasses that of parents, which is beyond the understanding of a junior like me.' It can be seen that he was sincere in his belief in the Dharma. Soon, the Lin family invited him to lecture during the day and practice Chan at night because of the completion of Puguang Temple, and the Dharma assembly flourished. Some people used ghost ways to confuse the public, trying to make money and satisfy their selfish desires. The Chan master rebuked and rejected him, and the man soon failed because of his fraud. De Zang came to welcome him, and the Chan master said with emotion: 'I have been away from the place of study for a long time, and I have always wanted to repay the kindness here.' So, like the wind blowing through the grass, he made the ancient temple煥然一新(huan ran yi xin, take on a completely new look). Later, he took over the Chaoguo Temple and changed the temple gate to face south. The lecture hall and repentance courtyard were solemn and solemn, and the incense of Yuantong Temple was also very prosperous. The imperial court also gave preferential treatment. County magistrate Qian Yin was troubled by the drought, and the Chan master said: 'Work hard to eliminate doubts and mistakes, and jointly pray to Avalokiteśvara Bodhisattva for seven days, and it will definitely rain.' At that time, the sun was like fire, and the earth was scorched, but Qian Yin still asked: 'Will it rain?' The Chan master said: 'It will rain.' So he led his disciples to chant mantras loudly, and the rain followed the clouds, benefiting the neighboring areas. After that, people's spirits were uplifted, diseases were cured, demons disappeared, and disasters turned into auspiciousness. He was revered as a living Buddha. Pingjiang Bei Chan was about to be rebuilt due to long-term dilapidation, and it happened that Chan Master Lingshan Haikong Ying recommended him to replace himself, and the emperor issued an edict to agree. His disciples exceeded five hundred, and Ciyun Temple was therefore radiant. He was summoned to the side hall, and the emperor bestowed generous rewards. When someone asked him questions, he always told the truth without embellishment. Knowledgeable people believed that he secretly conformed to the great origin. (After Emperor Renmiao granted an audience, someone asked him, and he replied: 'Just drinking tea and chatting.') In the sixth year of Jiading, he went to Songjiang to teach because of Guanshi Temple. He passed away on the eighth day of the twelfth lunar month at his disciple Xingyi's hermitage, at the age of sixty-six, with fifty-one years of monastic life. He was buried next to the Ciyun Pagoda. The Chan master's three robes conformed to the precepts, and he strictly prohibited the five pungent spices. When he was alone, he was as peaceful as a breeze. When facing the public,
蒞事。嚴如畏日。訓俗訓徒。各得其體。常云。凡為講者。略知十事。具宗眼．點旨趣．示境觀．提大節．盡文義．緩言語．省繁辭．整戒儀．除我慢．責講住。具此十已。依稀駕說。所著金剛新解及釋彌勒偈。簡示親什。同異有功。教義幾百章。初師友青龍文慧。慧詩律高。因閑琢句。慧奪筆擲之曰。兄大法柱石。豈我等比。故折節精一。以至有成。慧專凈業。臨終空聲云。中品中生。嗣法俊芿。先傳密教於日本。慕臺道。航海來學。開禧逆虜犯順。芿欲結壇誦咒。如不空解安西圍者。時論骫靡。扣閽無路。師俾芿遣徒于日本。取五部法。而徒死於海。吁聖教行否亦有時耶。茲足以表其無我故其沒也。同宗異派。山城水國。無不悲號。譙大卿(令憲)嘗貽書約共弘法。師友徴所以弘者。譙曰。使師徒各安其分。不以小人加君子上。法自行矣。后之人師頗知此理耶。抑亦病于知易而行難耶。嘉定十七刪子元粹紹其席云。
中興第六世二傳
若訥
字希言。嘉興孫氏。十三出家普濟。進具依竹庵于德藏。刳心請益。虔奉觀音。誦咒積億。嬰疾瀕死。夢美女灌以靈液。寤失其疾。禮佛隴塔。恍惚神交。依證悟于赤城。質疑問難。靡不悟解。同袍多富室子。罕禁非時食果。師攻苦食淡。結喉長頸。狀如病
【現代漢語翻譯】 現代漢語譯本：
蒞事（處理事務）。嚴肅得像面對太陽一樣。教導風俗，訓誡弟子，各自得當。他常說：『凡是講經說法的人，略微知道十件事：具備宗門的眼光，點明宗旨意趣，展示境界觀想，提出大的綱領，窮盡文字的含義，放緩說話的語速，省略繁瑣的辭藻，整肅戒律的威儀，去除我慢之心，責成講者安住。』具備這十點，就可以勉強講說了。他所著的《金剛新解》以及《釋彌勒偈》，簡要地指示給親近的弟子，辨別相同和不同之處，很有功勞。教義方面有幾百章。最初的老師是友青龍文慧（法號），文慧的詩律很高。有一次空閑時推敲句子，文慧奪過筆扔掉，說：『兄長是佛法的大柱石，哪裡是我們能比的。』因此折節專一，以至於有所成就。文慧專修凈土法門，臨終時空中傳來聲音說：『中品中生。』繼承法嗣的是俊芿（法號）。他先在日本傳授密教，仰慕天臺宗的道風，航海來中國學習。開禧年間，叛逆的敵人侵犯邊境，俊芿想要結壇誦咒，像不空（唐代密宗大師）解除安西之圍那樣。當時輿論動搖，進諫無門。老師讓俊芿派弟子去日本，取回五部法，但弟子死在海上。唉，聖教的推行也有時運啊！這足以表明他的無我，所以他去世的時候，同宗和不同派別，山城和水國，沒有不悲傷哀號的。譙大卿（令憲的官名）曾經寫信約定一起弘揚佛法，老師問他用什麼來弘揚。譙說：『使僧人和俗人各自安守本分，不讓小人加害君子，佛法自然就弘揚了。』後世的為人師者，頗能懂得這個道理嗎？還是也苦於知易行難呢？嘉定十七年，刪子元粹繼承了他的席位。
中興第六世二傳
若訥（法號）
字希言。嘉興孫氏人。十三歲在普濟寺出家。受具足戒后依止德藏的竹庵（法號），竭盡心力請教，虔誠地奉持觀音菩薩，誦唸咒語累計達到億次。生病瀕臨死亡，夢見美女用靈液灌溉，醒來后病就消失了。禮拜佛塔，恍惚間神交感應。依止赤城的證悟（法號），質疑問難，沒有不理解的。同住的僧人多是富家子弟，很少能禁止非時食用水果。老師刻苦節儉，飲食清淡，以至於脖子細長，看起來像生病的樣子。
【English Translation】 English version:
He was diligent in handling affairs, as solemn as facing the sun. He instructed customs and trained disciples, each according to their aptitude. He often said, 'Those who lecture on the scriptures should know ten things: possess the vision of the sect, point out the purpose and interest, show the realm of contemplation, raise the major points, exhaust the meaning of the text, slow down the speed of speech, omit redundant words, rectify the demeanor of precepts, eliminate arrogance, and charge the lecturer to abide.' Having these ten things, one can barely manage to lecture. His written works, 'New Explanation of the Diamond Sutra' and 'Explanation of the Maitreya Gatha,' briefly instructed close disciples, distinguishing similarities and differences, which was very meritorious. There are several hundred chapters on doctrine. His first teacher was You Qinglong Wenhui (Dharma name). Wenhui's poetry was excellent. Once, while leisurely polishing sentences, Wenhui snatched the pen and threw it away, saying, 'Brother is a great pillar of the Dharma, how can we compare?' Therefore, he humbled himself and became focused, eventually achieving success. Wenhui specialized in the Pure Land practice. At the time of his death, a voice in the air said, 'Middle grade, middle rebirth.' Junni (Dharma name) succeeded him in Dharma transmission. He first transmitted Esoteric Buddhism in Japan, admired the style of Tiantai, and sailed to China to study. During the Kaixi era, rebellious enemies invaded the borders. Junni wanted to set up an altar to recite mantras, like Bukong (a master of Esoteric Buddhism in the Tang Dynasty) relieving the siege of Anxi. At that time, public opinion wavered, and there was no way to advise the emperor. The teacher instructed Junni to send a disciple to Japan to retrieve the Fivefold Dharma, but the disciple died at sea. Alas, the propagation of the sacred teachings also has its times! This is enough to show his selflessness, so when he passed away, both those of the same sect and different sects, in mountain cities and water countries, all grieved and mourned. Qiao Daqing (official title of Lingxian) once wrote a letter agreeing to jointly promote the Dharma. The teacher asked him what he would use to promote it. Qiao said, 'Let monks and laypeople each abide by their duties, and do not let petty people harm gentlemen, and the Dharma will naturally be promoted.' Do teachers of later generations understand this principle? Or do they also suffer from knowing is easy, but doing is difficult? In the seventeenth year of Jiading, Shanzi Yuanzui succeeded his position.
Second Transmission of the Sixth Generation of Zhongxing
Ruone (Dharma name)
His courtesy name was Xiyan. He was from the Sun family of Jiaxing. He left home at the age of thirteen at Pujji Temple. After receiving full ordination, he relied on Zhuan of Dezang (Dharma name), exhausting his heart to ask for instruction, and devoutly upholding Guanyin Bodhisattva, reciting mantras a cumulative total of hundreds of millions of times. He became ill and was on the verge of death, dreaming of a beautiful woman irrigating him with spiritual liquid. When he woke up, the illness disappeared. He worshiped the stupa, and in a trance, he had a spiritual connection. He relied on Zhengwu of Chicheng (Dharma name), questioning and asking, and there was nothing he did not understand. Many of the monks living with him were sons of wealthy families, and they rarely refrained from eating fruit at inappropriate times. The teacher was frugal and ate lightly, so that his neck became thin and long, and he looked like he was sick.
鶴。以窮目之。笑頷而已。歸覲親。智撫之曰。勉營福德。中興吾道。回受經。親建窣堵。智主上竺。召以首眾。講法華文句。四座竦服。智示滅。詔師嗣之。時禁度牒。學侶星稀。講席宏開。方袍競集。孝廟以雨賜小愆。命禱大士。無不立應。出御府玉器。嚴奉親制。贊壽成皇太后。造寶冠嚴其首。乾道三年。賜右街僧錄。易院為寺。宣問光明懺法。答曰。方等會中。四大天王流通正教。帝王．士庶亦可修持。詔建觀堂。大內仿為之。每四月八日。領三十僧重修。嘗問。佛法固奇妙。安得有如許演說。答云。有本者如是。佛證中體。譬猶明鏡。從體起用。安有窮盡。陛下端居九重。目應庶政。亦如一大明鏡。隨體發現。進左街僧錄。慧光師號。淳熙初詔建藏殿。明年臨幸賜供。上曰。最初得和尚發明圓覺。悟個待對法門。譬如著棋。勝負既分。不但打併。棋子連棋槃一時打併去。師云。打併底亦不可得。離遠離幻亦復遠離。得無所離。即除諸幻。豈存待對。上曰。和尚非但說通。亦覆宗通。詔講圓覺至此虛妄心若無六塵。則不能有。師曰。心本無形。因塵有相。塵滅心滅。真心湛然。上書其語。以賜問金剛旨要。師曰。此乃大般若六百卷中一分興問斷疑。特喻金剛。故無著論。此小金剛波羅蜜以如是名。顯示勢力。
【現代漢語翻譯】 現代漢語譯本 鶴（僧人法號）。用盡目力看著他，只是笑著點頭。回去拜見他的親人。智（僧人法號）撫摸著他說：『努力經營福德，中興我的佛法。』鶴回去接受經書，他的親人建造了窣堵坡（佛塔）。智主持上竺寺，召鶴來主持僧眾，講解《法華文句》，四座僧眾都肅然敬服。智示寂后，皇帝下詔讓鶴繼承他的位置。當時禁止頒發度牒（出家證明），學僧稀少。鶴廣開講席，四方僧人競相前來。孝廟（皇帝謚號）因為下雨稍有不合時宜，命令鶴祈禱觀世音菩薩，無不立即應驗。拿出御府的玉器，莊嚴地供奉親手製作的贊文，為壽成皇太后祝壽，製造寶冠裝飾她的頭。乾道三年，賜予右街僧錄（僧官名號），將院改為寺廟。皇帝詢問光明懺法，鶴回答說：『在方等會上，四大天王流通正教，帝王、士庶也可以修持。』皇帝下詔建造觀堂，大內也仿照建造。每年的四月八日，鶴帶領三十個僧人重新修繕。皇帝曾經問：『佛法固然奇妙，怎麼能有如此多的演說？』鶴回答說：『有根本的緣故就是這樣。佛證悟了中道本體，譬如明鏡，從本體起用，哪裡有窮盡呢？陛下端坐在九重宮闕之中，目光照應著各種政事，也像一面大明鏡，隨著本體而顯現。』鶴晉升爲左街僧錄，賜予慧光大師的稱號。淳熙初年，皇帝下詔建造藏經殿，第二年親自駕臨並賜予供養。皇帝說：『最初得到和尚您開示《圓覺經》，領悟了對待法門，譬如著棋，勝負既然已分，不但要收拾棋子，連棋盤也要一時收拾乾淨。』鶴說：『收拾乾淨的那個東西也是不可得的，遠離遠離幻象也同樣是遠離，得到無所離，就除去了各種幻象，哪裡還有對待呢？』皇帝說：『和尚您不只是說理通達，也是宗門通達。』皇帝下詔講解《圓覺經》到『此虛妄心若無六塵，則不能有』時，鶴說：『心本來沒有形狀，因為六塵才有相狀，六塵滅了心也就滅了，真心湛然不動。』皇帝將這句話寫下來，用來詢問金剛經的旨要。鶴說：『這乃是《大般若經》六百卷中的一部分，爲了興起提問，斷除疑惑，特別用金剛來比喻。所以無著菩薩的論中說，這小金剛般若波羅蜜，用這樣的名稱，顯示它的勢力。』
【English Translation】 English version He (a monk's dharma name). Strained his eyes to look at him, only smiling and nodding. Returned to visit his family. Zhi (a monk's dharma name) stroked him and said, 'Strive to cultivate blessings and virtues, and revive my Dharma.' He returned to receive the scriptures, and his family built a stupa (Buddhist pagoda). Zhi presided over the Shangzhu Temple and summoned He to lead the Sangha, lecturing on the 'Annotations on the Lotus Sutra,' and all four assemblies were in awe and admiration. After Zhi passed away, the emperor issued an edict for He to succeed him. At that time, the issuance of ordination certificates (proof of monastic ordination) was prohibited, and the number of monks was scarce. He widely opened lecture halls, and monks from all directions flocked to him. Emperor Xiaozong (posthumous title of the emperor), because the rain was slightly untimely, ordered He to pray to Avalokiteśvara Bodhisattva, and all prayers were immediately answered. He took out jade artifacts from the imperial treasury and solemnly offered the personally made eulogy, celebrating the birthday of Empress Dowager Shouchun, and made a jeweled crown to adorn her head. In the third year of the Qiandao era, he was granted the title of Right Street Sangha Registrar (a monastic official title), and the courtyard was changed into a temple. The emperor inquired about the Guangming Repentance Dharma, and He replied, 'In the Vaipulya assembly, the Four Heavenly Kings propagate the true teachings, and emperors and commoners can also practice it.' The emperor issued an edict to build a Guantang (hall for observing practices), and the imperial palace also imitated it. Every year on the eighth day of the fourth month, He led thirty monks to renovate it. The emperor once asked, 'The Buddha-dharma is indeed wonderful, how can there be so many expositions?' He replied, 'It is because there is a root. The Buddha realized the middle way essence, like a bright mirror, from the essence arises function, where is there an end? Your Majesty sits upright in the nine-layered palace, and your eyes respond to all kinds of political affairs, also like a great bright mirror, manifesting according to the essence.' He was promoted to Left Street Sangha Registrar, and granted the title of Great Master Huiguang. In the early years of the Chunxi era, the emperor issued an edict to build a scripture repository, and the following year personally visited and bestowed offerings. The emperor said, 'Initially, I received your explanation of the 'Perfect Enlightenment Sutra,' and understood the doctrine of duality, like playing chess, once the victory or defeat is decided, not only must the pieces be put away, but even the chessboard must be put away at once.' He said, 'That which is put away is also unattainable, to be far away from illusion is also to be far away, to attain no separation is to remove all illusions, where is there still duality?' The emperor said, 'Venerable Master, you are not only eloquent in speech, but also enlightened in the Zen school.' The emperor issued an edict to lecture on the 'Perfect Enlightenment Sutra' to the point of 'If this illusory mind has no six sense objects, then it cannot exist,' He said, 'The mind originally has no form, it is because of the six sense objects that it has form, when the six sense objects are extinguished, the mind is also extinguished, the true mind is serene and unmoving.' The emperor wrote down these words to inquire about the essential meaning of the Diamond Sutra. He said, 'This is a part of the six hundred volumes of the Great Prajna Sutra, in order to raise questions and dispel doubts, it is especially likened to a diamond. Therefore, in the treatise of Asanga Bodhisattva, this small Diamond Prajna Paramita, uses such a name to display its power.'
絓是般若。皆有是力。此既諸般若之釋疑。是故金剛二字。文雖出此。義實通。為諸般若作譬。故持說者福重功深。上曰。朕日看三卷。卻來和尚處懺揚。命僧各誦合三萬卷。御劄云。平昔以來。禽．魚．獸類傷害或多。適一時情。造三等罪。是仗般若。悉為消除。庶使群靈。俱登正覺。茲有以見帝王好生大德。雖玉食之奉。不忘責己。吳興汀王尚幼。上所鍾愛。敷座中殿。詔為摩頂說法。以疾丐閑。上曰。旦賜地築室。更待數年。彼此作閑人。水邊石上共話無生。十一年。歸興福。授兩街都錄。光宗在東宮書歸隱字榜。其室制贊褒之重華。退養召注金剛。肩輿出入宿于殿廬。嘗奏複試經。已得旨。但不先委。稟都堂令知利害。所繫及下。僧司搜其格式。莫能供申。竟為執政懷疑。尼之慾復申請幸鑒覆轍。山家．玄句．止觀三大部。雖蒙仁廟宣賜東掖。曾王二公。建藏南湖下竺。既不獲。預大士輪藏閱者。初未睹焉。淳熙三年。御批下福州東禪。鏤板永同大藏流行經肆。申到兩藏。一以供御覽。一以畀覺徒。大部廣行。師之力也。西湖兩圓覺。諸后妃功德皆為教庠。亦以一時慶會也。生平少病。晚益堅瘦。紹熙二年十月一日謂侍者曰。浮幻之軀世緣疇。昔宗法華。講法華。斯須不離。既以此始終。可紏僧三七員。修法
【現代漢語翻譯】 現代漢語譯本： 『絓』（音gua，絆住的意思）就是般若（prajna，智慧）。一切（般若）都具有這種力量。這裡是對各種般若的釋疑。因此，『金剛』二字，雖然出自這裡，但其意義實際上是相通的，是為各種般若作比喻。所以，受持和宣說它的人，福報深厚，功德廣大。上面說，『朕每天看三卷（佛經），還要到和尚處懺悔揚惡。』命令僧人各自誦經，總共三萬卷。御札上說，『我平素以來，對禽、魚、獸類傷害很多，只圖一時之快，造下了三種罪過。』這是依靠般若的力量，全部消除這些罪過，希望所有的生靈，都能登上正覺。由此可見帝王好生的大德。即使享受著豐盛的飲食，也不忘記責備自己。吳興汀王還年幼，皇上非常鍾愛他，（皇上）在宮殿中鋪設座位，詔令（僧人）為他摩頂說法。因為生病請求休息。皇上說，『明天就賜予土地建造房屋，再過幾年，我們彼此都成為閑人，在水邊石頭上一起談論無生之理。』（汀王）十一年後，回到興福寺，被授予兩街都錄的職位。光宗在東宮時，書寫了『歸隱』二字作為榜書。他的住所，讚美他如同重華（舜帝）。退休后，奉召註釋《金剛經》，乘坐肩輿出入，住在殿廬里。曾經上奏請求恢復考試僧人（的制度），已經得到皇上的旨意，但是沒有事先委託稟告都堂，讓他們知道其中的利害關係。所涉及的以及下達的僧司，搜尋其中的格式，卻不能提供申報。最終被執政者懷疑。尼姑想要再次申請，希望鑑於以前的教訓。山家、玄句、《止觀》三大部，雖然蒙仁宗皇帝宣賜到東掖，曾公和王公，在南湖下竺寺建造藏經閣，既然沒有獲得允許，（所以）沒有能參與大士輪藏的閱覽者，最初也沒有見到這些經典。淳熙三年，御批下達福州東禪寺，雕刻印刷，永遠與大藏經一起在經書店舖中流通。申報到兩藏，一份用來供皇上御覽，一份給予學佛之人。大部得以廣泛流傳，這是大師的力量啊。西湖的兩座圓覺寺，都是各位后妃的功德，都作為教庠（學校），也是一時慶賀盛會的緣故。一生很少生病，晚年更加堅強清瘦。紹熙二年十月一日，對侍者說，『這虛幻的身體，世間的緣分也差不多了。』過去宗奉《法華經》，講解《法華經》，片刻也不離開。既然以此為始終，可以糾集僧人二十一人，修持法華（懺法）。
【English Translation】 English version: 'Gua' (meaning to be hindered) is prajna (wisdom). All (prajna) possess this power. This is to resolve doubts about various prajnas. Therefore, the two words 'Vajra' (diamond), although originating from here, their meaning is actually interconnected, serving as metaphors for various prajnas. Therefore, those who uphold and expound it accumulate profound blessings and vast merits. Above it says, 'I read three volumes (of Buddhist scriptures) every day, and also go to the monk to confess and reveal my wrongdoings.' He ordered the monks to recite scriptures, totaling 30,000 volumes. The imperial edict says, 'Since I have always harmed birds, fish, and beasts, indulging in momentary pleasures and committing three types of offenses.' This is relying on the power of prajna to completely eliminate these offenses, hoping that all sentient beings can ascend to perfect enlightenment. From this, we can see the emperor's great virtue of cherishing life. Even while enjoying sumptuous meals, he does not forget to blame himself. The Prince of Ting of Wuxing was still young, and the emperor loved him very much. (The emperor) set up a seat in the palace hall and ordered (a monk) to perform the ceremony of touching his head and expounding the Dharma for him. Because of illness, he requested to rest. The emperor said, 'Tomorrow, I will grant land to build a house, and in a few years, we will both become idle people, discussing the principle of non-origination together by the water and on the rocks.' (The Prince of Ting) returned to Xingfu Temple after eleven years and was granted the position of Capital Recorder of the Two Streets. When Emperor Guangzong was in the Eastern Palace, he wrote the words 'Return to Seclusion' as a plaque. His residence praised him as being like Chonghua (Emperor Shun). After retiring, he was summoned to annotate the 'Diamond Sutra,' traveling in a shoulder carriage and residing in the palace lodge. He once requested to reinstate the examination of monks (the system), which had already received the emperor's approval, but he did not first entrust and inform the Dutang (the central government), letting them know the advantages and disadvantages involved. The involved and subordinate monastic offices searched for the format, but could not provide a declaration. Eventually, he was suspected by the administrators. The nun wanted to apply again, hoping to learn from the previous lessons. The three major works of the Tiantai school, the 'Shanjia,' 'Xuanju,' and 'Zhiguang,' although they were bestowed by Emperor Renzong to the Eastern Pavilion, and the Dukes Zeng and Wang built a scripture repository at Xiashu Temple in South Lake, since they were not allowed, (therefore) no one was able to participate in the reading of the Great Wheel Repository, and no one had initially seen these classics. In the third year of Chunxi, an imperial decree was issued to Dongchan Temple in Fuzhou, to carve and print them, and to circulate them permanently with the Tripitaka in scripture stores. A declaration was made to the two repositories, one for the emperor to read, and one for the Buddhist practitioners. The major works were widely circulated, which was due to the master's efforts. The two Yuanjue Temples in West Lake were all due to the merits of the various imperial consorts, and they also served as educational institutions (schools), which was also a reason for celebrating the grand occasion. He rarely fell ill throughout his life, and became even stronger and thinner in his later years. On the first day of October in the second year of Shaoxi, he said to his attendant, 'This illusory body, the worldly connections are almost over.' In the past, I revered the 'Lotus Sutra,' lectured on the 'Lotus Sutra,' and never left it for a moment. Since I have used this as my beginning and end, I can gather twenty-one monks to practice the Lotus (Repentance Dharma).
華期散懺。取道具進。兩宮澡身。書偈坐逝。壽八十二。臘六十九。葬于正寢。謚宗教廣慈。塔名普照。給事宋之瑞撰銘。
端信
字孚叟。號正庵。永嘉人。稟一庵處躬。躬稟圓辨。宗旨明白。談辨無滯。主南湖。臨行集僧諷安樂行至深入禪定。見十方佛而逝。偈云。生既恁么。死也恁么。雲散天一碧。日輪恰當午。葉水心題端信大師教觀書云。師自天臺教觀。兼習諸宗。性義融徹。詞辨鋒起。淳熙初。都下禪講尚多宿舊名人。師年少操矛入室。援據古今。咸中機要。比難駭曰。信書廚勿與爭也。甄監簿(良友)意疏說慧高下在口。師未嘗假借。猝疑詭問。必𨤲折。首未使傲消氣折。乃已甄深畏之。闔戶長年。人莫識面。惟教其徒趍西方空寂。無世間名利。語以此自終。
(七世)慧明
字無晦。號晦庵。鹽官趙氏。母王。誕有光異。年十一事化度圓智如果。果長期別墅。師誦法華乞四事以奉惟謹。果滅時禁度僧。或勉業儒。師舉袖示之曰。畢命此服矣。更侍祥符嗣持。禁施度戒。師上竺訓錄未久。戶屨告滿。霅以慧通招迥而後應。張端靖(子正)辟富春庵將奉。撥田甚伙。辭不多受。憂互用也。上竺踵習傳家虛座。元擬補處致師。師宵遁。德藏慈感競延皆不受。與常照葉有縞纻契謝事。
【現代漢語翻譯】 現代漢語譯本：華期舉行散懺儀式，取來法器。兩宮洗浴身體，書寫偈語後坐化圓寂。享年八十二歲，僧臘六十九年。安葬在正寢，謚號為宗教廣慈，塔名為普照。給事宋之瑞撰寫銘文。
端信
字孚叟，號正庵，永嘉人。師從一庵處躬學習，處躬師從圓辨。宗旨明白，辯才無礙。主持南湖寺。臨終時召集僧眾諷誦《安樂行品》，進入甚深禪定，見到十方諸佛后圓寂。偈語說：『生既如此，死也如此。雲散天一碧，日輪恰當午。』葉水心在端信大師的《教觀書》上題字說：『大師精通天臺教觀，兼習各宗，性相義理融會貫通，言辭辯論鋒芒畢露。』淳熙初年，京城禪講多是老前輩和名人。大師年紀輕輕，卻能持矛入室，引經據典，都能切中要害。人們驚歎說：『不要和端信的書櫥爭辯。』甄監簿（良友）認為說法的優劣在於口才。大師從不假借外力，對於突然提出的疑問或詭辯，必定迅速駁斥，直到對方傲氣消退才停止。甄監簿因此深深畏懼他。大師閉門不出，常年如此，人們很少見到他的面。他只教導他的弟子趨向西方極樂世界，追求空寂，不要追求世間的名利。他以此作為自己的終身信條。
（七世）慧明
字無晦，號晦庵，鹽官趙氏之子，母親姓王。出生時有奇異的光芒。十一歲時師從化度寺的圓智如果。如果長期居住在別墅中，慧明誦讀《法華經》，懇求供養四事，侍奉得非常恭敬。如果圓寂時，朝廷禁止度僧，有人勸他從事儒業。慧明舉起僧袍示意說：『我將畢生穿著這身衣服。』後來侍奉祥符寺的嗣持，當時也禁止施捨和度戒。慧明在上竺寺講經說法不久，來聽講的人就擠滿了門檻。霅地的慧通寺邀請他，慧明推辭了很久才答應。張端靖（子正）想開闢富春庵來供養他，撥了很多田地，慧明推辭沒有接受多少，擔心互相利用。上竺寺想讓他繼承傳家的虛席，原本打算補任他，慧明連夜逃走了。德藏寺和慈感寺爭相邀請他，他都沒有接受。他和常照寺的葉有縞纻之約，推辭了所有事務。
【English Translation】 English version: Huaqi performed the Sanqian ceremony, retrieved the ritual implements. The two monks bathed, wrote a verse, and passed away in a seated position. He lived to the age of eighty-two, with sixty-nine years as a monk. He was buried in the main hall, and his posthumous title was Zongjiao Guangci (Religious Compassion and Kindness). His pagoda was named Puzhao (Universal Illumination). The inscription was written by Song Zhirui, a court official.
Duanxin
His courtesy name was Fusou, and his literary name was Zheng'an. He was from Yongjia. He studied with Yi'an Chugong, who studied with Yuanbian. His principles were clear, and his eloquence was unhindered. He presided over Nanhusi (South Lake Temple). As he was dying, he gathered monks to chant the 'Chapter on Peaceful Practices' (Anle Xing Pin) from the Lotus Sutra, entered deep samadhi, saw Buddhas from the ten directions, and passed away. His verse said: 'Life is like this, death is also like this. The clouds disperse, the sky is blue, the sun is right at noon.' Ye Shuixin inscribed on Duanxin's Treatise on Teaching and Contemplation: 'The master is proficient in the Tiantai teachings and contemplation, and also studies various schools. He thoroughly understands the principles of nature and phenomena, and his words and arguments are sharp and incisive.' In the early years of the Chunxi era, there were many senior and famous monks giving lectures on Chan in the capital. The master, though young, was able to enter the room with a spear, citing scriptures and classics, and always hitting the mark. People exclaimed: 'Do not argue with Duanxin's library.' Zhen Jianbu (Liangyou) believed that the quality of preaching depended on eloquence. The master never borrowed external force, and would quickly refute any sudden questions or sophistry until the other party's arrogance subsided. Zhen Jianbu therefore deeply feared him. The master stayed indoors for many years, and people rarely saw his face. He only taught his disciples to strive for the Western Pure Land, to seek emptiness and tranquility, and not to pursue worldly fame and profit. He used this as his lifelong creed.
(Seventh Generation) Huiming
His courtesy name was Wuhui, and his literary name was Huian. He was from the Zhao family of Yanguan, his mother's surname was Wang. He was born with extraordinary light. At the age of eleven, he studied with Yuanzhi Ruguo of Huadu Temple. Ruguo lived in a villa for a long time. Huiming recited the Lotus Sutra, earnestly requesting the four kinds of offerings, and served him with great respect. When Ruguo passed away, the court forbade the ordination of monks, and some people urged him to pursue Confucianism. Huiming raised his monk's robe and indicated: 'I will wear this robe for the rest of my life.' Later, he served Sichizhi of Xiangfu Temple, but at that time, almsgiving and ordination were also forbidden. Huiming lectured at Shangzhu Temple for a short time, and the threshold was filled with listeners. Huitong Temple in Zha invited him, and Huiming declined for a long time before agreeing. Zhang Duanjing (Zizheng) wanted to open Fuchun Hermitage to support him, allocating a lot of land, but Huiming declined to accept much, fearing mutual exploitation. Shangzhu Temple wanted him to inherit the family's vacant seat, originally intending to appoint him, but Huiming fled overnight. Dezang Temple and Cigan Temple competed to invite him, but he refused them all. He had a pact of plain silk with Ye You of Changzhao Temple, and declined all affairs.
依之時謂大宋二高僧。慶元五年二月二十二日示偈。天樂盤空而逝。火化求舍利者如願。高弟本凈塔其骨。良渚建真寂。唸佛入社者萬人。師山門出㧞。投籌盈室。制空寂庵記．修心要術有功兩土。文具順俗志。
護法內傳
南嶽云。法付法臣。法王無事。我子孫勇猛精進。擐甲冑。愾仇歒。責講任。工著述。以算數孔目為正信。以落日懸鼓為期心。凝神妙三觀之場。頓轡四三昧之域。皆法臣也。今錄其言行可考。世代難明者于傳。或埋光鏟采。而他文不能自掩者。嗣書之不無望于同志也。
法誠
雍州人。師藍田神異僧僧弘。奉訓誦法華。行三昧。夢普賢勸書大教。即命書八部般若及華嚴經案感瑞。手寫法華感瑞尤異。貞觀示疾。愿生兜率曰。有童子相迎。吾去矣。光自口出。異香充室。怡然坐委。師坐夏輒誦妙經三百遍。餘日兼持。猶得二遍。縱值賓朋。非部終不語。計十年輒萬餘部。
法向
揚州人。十六出家。事勤。苦誦法華。立法華堂于棲霞寺。行法華三昧。三七精進。大獲靈瑞。虎暴人民。道俗設齋。忽入堂搏一人去。師喚曰。莫造次。今為設齋。可放此人。虎放之。其虎皆集。以杖扣頭。為說正法。遂不為害。
恒景
當陽文氏。以貞觀二十二年敕
度。習律于文綱。一聞能誦思惟。而行入玉泉追智者遺蹤。修止觀。于寺南十里立龍興寺。天后中宗朝三詔供養為戒師。景龍三年奏乞還山。詔中書門下及學士設齋林光宮。帝賦詩餞之。中書令李嶠等和師捧詩振錫而行。先天元年卒。葬寺西。
飛錫
神氣高邈。識量過人。初學律。后與楚金研究教觀入京。止終南紫閣峰草堂寺。敕住千福．法華幾三十載。不空翻譯新經。遴選英髦。頻當筆受潤文之任。永泰初詔同良賁等參譯仁王護國及密嚴經于天明宮內道場。與不空及學士柳伉重加詳定充證。義正員。辭筆無愧。晚撰唸佛三昧寶王論。列二十門難疑答問。于欣厭取捨深有發明。
楚金
廣平程氏。母高。夢佛而妊。七歲出家。禮藏探經。法華在手。九歲依西京龍興進具。夜誦經至寶塔品。身心泊然。寶塔忽現。釋迦分身。滿虛空界。禪坐六年。誓建斯塔。誠懷一啟。檀信善來。于筑基夜。誦經行道。眾聞天樂異香。玄宗夢睹楚下金字。詰朝訪問。咸以師對。乃親書額。廣錫縑緡。落成之日。五色雲團塔頂。謂同學曰。鑿井見泥。去水不遠。鉆木已熱。得火可諧。凡我七人。聿成一志。晝夜誦經。香菸不斷。春秋二時。集四十九人。行法華三昧。奉旨許為常式。前後道場感舍利三千七十粒。
【現代漢語翻譯】 現代漢語譯本 度律師，精通律宗，擅長文辭。他聽一遍就能背誦，並能深入思考，效仿智者大師的足跡，前往玉泉寺修行止觀。在寺廟以南十里處建立了龍興寺。武則天和唐中宗時期，多次下詔請他入宮供養，尊為戒師。唐景龍三年，他上奏請求返回山林。皇帝下詔中書門下和學士在林光宮設齋宴為他餞行。中書令李嶠等人作詩唱和，律師手捧詩歌，搖著錫杖離去。唐先天元年圓寂，葬于寺廟西側。
飛錫律師，神采高遠，見識超群。最初學習律宗，後來與楚金律師一起研究教觀，前往京城，住在終南山紫閣峰草堂寺。奉敕入住千福寺、法華寺近三十年。他不空三藏翻譯新經時，挑選有才華的僧人，多次擔任筆受和潤文的職務。唐永泰初年，奉詔與良賁等人在天明宮內的道場共同翻譯《仁王護國經》和《密嚴經》。與不空三藏和學士柳伉一起，對經文進行詳細審定和考證，擔任證義員。他的文筆流暢，無可挑剔。晚年撰寫《唸佛三昧寶王論》，列舉二十個方面的疑問和解答，對欣求極樂、厭離娑婆的取捨有深刻的闡述。
楚金律師，廣平程氏人。他的母親高氏，夢見佛陀后懷孕。七歲出家，研習經藏，尤其精通《法華經》。九歲時，在西京龍興寺受具足戒。夜晚誦讀《法華經》至寶塔品時，身心平靜，忽然看見寶塔顯現，釋迦牟尼佛分身遍滿虛空。禪坐六年，發誓要建造寶塔。他懷著至誠之心祈請，檀越信士紛紛前來捐助。在打地基的夜晚，誦經繞塔，眾人聽到天樂響起，聞到奇異的香氣。唐玄宗夢見楚金律師的『楚』字下有金字。第二天早晨詢問，大家都說是楚金律師。於是玄宗親自題寫匾額，並賞賜大量絹帛和錢財。寶塔落成之日，五色祥雲聚集在塔頂。楚金律師對同學說：『鑿井見到泥土，離水就不遠了；鉆木已經發熱，取火就可以成功了。』我們七個人，一定要同心同德，晝夜誦經，香火不斷。春秋二季，聚集四十九人，修法華三昧，奉旨允許作為常例。前後道場感應到舍利三千零七十粒。
【English Translation】 English version Vinaya Master Du was proficient in the Vinaya School and skilled in writing. He could recite after hearing something once and contemplate deeply. He followed the footsteps of Zhiyi (智者, a prominent Tiantai Buddhist monk) to Yuquan Temple to practice Samatha-Vipassana (止觀, calming and insight meditation). He established Longxing Temple (龍興寺, Temple of Flourishing Dragon) ten li south of the temple. During the reigns of Empress Wu Zetian (天后) and Emperor Zhongzong (中宗), he was repeatedly summoned to the palace and honored as a Vinaya Master. In the third year of Jinglong (景龍三年), he requested to return to the mountains. The emperor ordered the Chancellery (中書門下) and scholars to hold a vegetarian feast at Lingguang Palace (林光宮) to bid him farewell. The Chancellor Li Qiao (李嶠) and others composed poems in response. The master held the poems, shook his staff, and departed. He passed away in the first year of Xiantian (先天元年) and was buried west of the temple.
Vinaya Master Feixi had a lofty spirit and extraordinary insight. He initially studied the Vinaya School and later studied the doctrines and contemplations with Vinaya Master Chujin (楚金), going to the capital and residing at Caotang Temple (草堂寺, Grass Hut Temple) on Zigefeng Peak (紫閣峰) in Zhongnan Mountain (終南山). He was ordered to reside at Qianfu Temple (千福寺) and Fahua Temple (法華寺) for nearly thirty years. When Amoghavajra (不空, an influential tantric Buddhist monk) translated new scriptures, he selected talented monks and frequently served as a scribe and editor. In the early years of Yongtai (永泰初), he was ordered to jointly translate the Renwang Huguo Sutra (仁王護國經, Sutra of Benevolent Kings Protecting the Nation) and the Ghanavyuha Sutra (密嚴經) with Liang Ben (良賁) and others at the Tianming Palace (天明宮) inner monastery. Together with Amoghavajra and scholar Liu Kang (柳伉), he carefully reviewed and authenticated the scriptures, serving as a certifier of meaning. His writing was flawless. In his later years, he wrote the Treatise on the Samadhi King of Mindfulness of Buddha (唸佛三昧寶王論), listing twenty categories of questions and answers, and providing profound explanations on the acceptance and rejection of seeking bliss and renouncing suffering.
Vinaya Master Chujin was from the Cheng family (程氏) of Guangping (廣平). His mother, Gao (高), conceived him after dreaming of the Buddha. He left home at the age of seven, studying the scriptures, especially the Lotus Sutra (法華經). At the age of nine, he received the full precepts at Longxing Temple (龍興寺) in Xijing (西京). While reciting the sutra to the chapter of the Jeweled Stupa (寶塔品) at night, his body and mind became serene, and suddenly he saw the Jeweled Stupa appear, with Shakyamuni Buddha's (釋迦牟尼佛) emanations filling the entire space. After meditating for six years, he vowed to build a stupa. With sincere devotion, he prayed, and benefactors came to donate. On the night of laying the foundation, while reciting the sutra and circumambulating the stupa site, the assembly heard heavenly music and smelled extraordinary fragrance. Emperor Xuanzong (玄宗) of Tang dreamed of the character 'Chu' (楚) of Chujin's name with a golden character below it. The next morning, he inquired, and everyone said it was Vinaya Master Chujin. Therefore, Xuanzong personally wrote the inscription for the stupa and bestowed a large amount of silk and money. On the day of the stupa's completion, five-colored auspicious clouds gathered at the top of the stupa. Chujin said to his fellow students, 'Digging a well and seeing mud means water is not far away; drilling wood and feeling heat means fire can be obtained.' The seven of us must be of one mind and one heart, reciting the sutras day and night, with incense burning continuously. In the spring and autumn seasons, we gather forty-nine people to practice the Lotus Samadhi (法華三昧), which has been approved by imperial decree as a regular practice. The monastery has received responses of three thousand and seventy relics (舍利).
謀葬舍利。又降一百八粒。圖普賢變相。筆鋒得一十九粒。圓體自動。浮光瑩然。血書法華菩薩戒。以答九重及所生。寫法華千部。金字三十六部。用鎮寶塔。又寫千部。散施受持。化緣既畢。右脅而逝。新盡火滅。雪顏如生。壽六十二。臘三十七。天子遣使吊之。塔于城西。岑勛著碑。師自幼書經。不衣䌙繒。寒加艾衲。貞元十三年。左街功德使竇文場奏先師楚金于天寶初。為國建塔。置道場。六十餘年。經聲不斷。乞加旌表。賜謚大圓。
智琰
宋姓。母張。夢升通玄塔相輪坐而誕。八歲出俗。十二誦徹妙經。咸謂神童。祝髮聽講。聰慧開發。隱虎丘山講懺。外誦法華三千部。霄罏未爇。自起煙芬。夕罐才空。潛加溢水。蓋天童給侍焉。行三凈業。修十六觀。紏五百餘人日建齋講。逾十年。講法華凈名皆三十遍。觀音百遍。緣畢化去。
行滿
萬州南浦人。受具依石霜。抵豫章。仰天臺靈蹟。棲華頂峰智者院。十載知茶灶無慍色。臥土狀。燒糞掃以暖其下。曰。解衣就席。餵飼蚤虱。已著衣如故。檻外巨松橫枝有小樹寄生。每宴坐必嫋嫋而側人。謂。樹作禮。滿茶頭也。不信伺之。見其坐則作禮如故。退則屹立亭亭。四十年隨眾糜膳。未嘗便溺。開寶中言。我當行矣。念文殊號助我。少
【現代漢語翻譯】 現代漢語譯本： 埋葬舍利時，又降下了一百零八粒舍利。繪製普賢菩薩變相圖，筆鋒處得到一十九粒舍利，圓潤的舍利自動旋轉，光芒閃耀。他以《法華菩薩戒》來回答皇帝以及眾生的疑問，書寫《法華經》一千部，用金字書寫的三十六部用來鎮寶塔，又書寫一千部，散發施捨給受持者。化緣完畢后，右脅臥逝世。身體火化后，雪白的容顏如同生前一樣。享年六十二歲，僧臘三十七年。皇帝派遣使者弔唁，在城西建塔。岑勛撰寫碑文。智楚金法師自幼書寫佛經，不穿絲綢衣物，寒冷時就穿艾草做的粗布衣服。貞元十三年，左街功德使竇文場上奏說，已故的楚金法師在天寶初年，為國家建造佛塔，設定道場，六十多年來，誦經的聲音不斷，請求朝廷加以表彰，賜予謚號「大圓」。
智琰（Zhiyan）： 俗姓宋，母親張氏，夢見自己登上通玄塔的相輪而生下他。八歲出家，十二歲就能背誦《妙法蓮華經》，大家都稱他為神童。剃度后聽講經法，聰慧得到開發。隱居在虎丘山講解懺法，對外誦讀《法華經》三千部。還沒有點燃香爐，就自然升起煙霧。傍晚水罐剛空，就有人暗中加滿水。大概是天童在侍奉他。奉行三凈業，修習十六觀。聚集五百多人每天舉行齋戒講經活動，持續了十年。講解《法華經》、《維摩詰經》都三十遍，《觀音經》一百遍。緣分盡了就圓寂了。
行滿（Xingman）： 萬州南浦人。受具足戒后依止石霜禪師。到達豫章后，仰慕天臺山的靈蹟，居住在華頂峰智者院。十年時間，管理茶灶沒有怨言。像臥在泥土裡一樣，燒糞來取暖，說：『脫衣上床睡覺，餵飽跳蚤和虱子。』穿好衣服后和原來一樣。欄桿外面的大松樹橫生的樹枝上有一棵小樹寄生。每次宴坐時，小樹必定搖曳著靠近他，他說：『樹在作禮。』行滿是茶頭。不相信的人就暗中觀察他，看見他坐禪時，小樹就作禮如故，他離開后，小樹就挺拔地站立著。四十年間，跟隨大眾吃粥飯，從未大小便。開寶年間說：『我將要走了。』唸誦文殊菩薩的名號來幫助我，稍微...
【English Translation】 English version: Upon burying the Sharira (relics), another one hundred and eight grains descended. When drawing the transformation of Samantabhadra (Universal Virtue) Bodhisattva, nineteen grains were obtained at the tip of the brush. The round bodies rotated automatically, emitting a bright light. He used the 'Lotus Sutra Bodhisattva Precepts' to answer the emperor and all beings, wrote one thousand copies of the 'Lotus Sutra', and used thirty-six copies written in gold to鎮 (zhen, suppress/guard) the precious pagoda. He also wrote another one thousand copies, distributing them to those who received and upheld them. After completing his karmic affinities, he passed away lying on his right side. After cremation, his snow-white face was as if he were still alive. He lived to the age of sixty-two, with thirty-seven years as a monk. The emperor sent envoys to offer condolences and built a pagoda in the west of the city. Cen Xun wrote the inscription. Master Zhichu Jin (楚金) wrote scriptures from a young age, never wearing silk garments, and adding Artemisia (moxa) to his coarse cloth clothes when it was cold. In the thirteenth year of the Zhenyuan era (797 AD), Dou Wenchang, the Left Street Merit Envoy, reported that the late Master Chu Jin had built a pagoda and established a 道場 (Daochang, place for religious practice) for the country in the early years of the Tianbao era (742-756 AD), and the sound of chanting had continued for more than sixty years. He requested that the court commend him and grant him the posthumous title 'Great Perfection'.
Zhiyan (智琰): His secular surname was Song, and his mother, Zhang, dreamed of ascending the 相輪 (Xianglun, spire) of the Tongxuan Pagoda and giving birth to him. He left home at the age of eight and could recite the 'Wonderful Dharma Lotus Sutra' at the age of twelve. Everyone called him a child prodigy. After tonsure, he listened to lectures, and his intelligence was developed. He lived in seclusion in Tiger Hill and lectured on repentance rituals, externally reciting the 'Lotus Sutra' three thousand times. Before the incense burner was lit, smoke naturally rose. As soon as the water pot was empty in the evening, someone secretly filled it. It was probably a 童子 (Tongzi, celestial child) serving him. He practiced the three pure karmas and cultivated the sixteen contemplations. He gathered more than five hundred people to hold daily fasting and lecturing activities, which lasted for ten years. He lectured on the 'Lotus Sutra' and the 'Vimalakirti Sutra' thirty times each, and the 'Avalokitesvara Sutra' one hundred times. When his karmic affinity ended, he passed away peacefully.
Xingman (行滿): He was from Nanpu, Wanzhou. After receiving the full precepts, he followed Zen Master Shishuang. After arriving at Yuzhang, he admired the spiritual traces of Tiantai Mountain and lived in the Zhizhe (Wise One) Monastery on Huading Peak. For ten years, he managed the tea stove without complaint. He lay like he was in the soil, burning manure to warm himself, saying, 'Take off your clothes and go to bed, feed the fleas and lice.' After putting on his clothes, he was the same as before. Outside the railing, a small tree was parasitic on the horizontal branch of a large pine tree. Every time he sat in meditation, the small tree would sway and lean towards him. He said, 'The tree is paying homage.' Xingman was the tea server. Those who did not believe it secretly observed him and saw that when he sat in meditation, the small tree would pay homage as before, and after he left, the small tree would stand upright. For forty years, he followed the crowd in eating porridge and rice, and never urinated or defecated. During the Kaibao era (968-976 AD), he said, 'I am about to leave.' Recite the name of Manjushri (文殊) Bodhisattva to help me, slightly...
選。默然而化年八十餘。
王安石
丞相舒王也。初宰。鄞聽廣智講故修性事理。體用之談。往往言于講義。與崇法端教主善。音問不絕。崇法留題曰。小亭臨水間修篁。鬱鬱余華席地香。惟愿時人觀此境。盡將煩惱作清涼。葬鄞女于崇法。解官以詩。別曰。今泛扃舟來訣汝。死生從此各西東。俾凈人靈照守之。既相書與崇法。會公因呼靈照。照至甚喜。問。能讀誦書寫否。皆曰。不能。能調味耳。王曰。膳奴也。遣歸書與會曰。靈照回。與法華經一部。觀音菩薩一幀。紙二千幅。筆一百枚。王薨。夫人始與靈照僧吁王。真受佛付屬者。不妄與人。僧今愚夫懦卒。刑餘殘疾之人。率廁于金界福田中。在職者弗顧也。或謂三寶如大海。平等無高下者。此一體三寶耳。非住持三寶也。王收國手𥁞觀音。為火焚其半。因游蘭若。于金剛足間獲半身。試合之。無毫髮差。王喜敘以流傳。鄞泮得其本刻石講。陳天俞贊曰。菩薩身相本無離合。即物為相。離合宛然。或露全身。或現半體。隨緣赴感。皆我自心。當知𥁞自心生。燒從心滅。但眾生不知一相而滯二邊。故菩薩示二身而歸一體。一體非體。非體亦非離。此亦非是名菩薩。又法智忌疏云。法體如如。本無出沒。世緣冉冉。乃有會離。自智者示寂于天臺。道若懸
【現代漢語翻譯】 現代漢語譯本： 選。默然圓寂，享年八十餘歲。
王安石
（王安石）是舒王（謚號）擔任丞相。起初在鄞縣（今寧波）任職時，聽廣智法師講解關於修性明理、體用關係的佛法。常常在講義中提及，與崇法寺的端教法師關係密切，書信往來不斷。崇法法師留題道：『小亭臨水，修竹環繞，鬱鬱蔥蔥，餘香滿地。但願世人觀此美景，盡將煩惱化作清涼。』王安石將鄞縣的女兒安葬在崇法寺。卸任時作詩告別，詩中寫道：『如今我泛舟前來與你訣別，從此生死各在西東。』並讓凈人靈照守護墓地。王安石曾寫信給崇法法師。一次，王安石呼喚靈照，靈照來到后非常高興。王安石問：『你能讀誦書寫嗎？』靈照回答：『不能，只會調味。』王安石說：『那只是個廚役。』便遣送她回去，並寫信給會法師說：『靈照已送回，另送上《法華經》一部，觀音菩薩畫像一幀，紙二千張，筆一百支。』王安石去世后，夫人這才告訴靈照，僧人吁王（王安石）是真正接受佛陀囑託的人，不會隨便給予他人。如今的僧人，愚笨懦弱，刑滿釋放或殘疾之人，都混跡于寺廟的福田中，在職官員卻不關心此事。有人說三寶（佛、法、僧）如大海，平等無高下之分，這說的是一體三寶，而非住持三寶。王安石收藏了一幅國手所繪的觀音像，卻被火燒燬了一半。後來遊覽蘭若寺（寺廟），在金剛的腳邊發現了半身像，嘗試拼合，竟然毫無差別。王安石非常高興，便敘述此事並流傳開來。鄞縣學宮得到原本后刻石講解。陳天俞讚歎道：『菩薩的身相本來就沒有離合，以物為相，離合宛然。或顯露全身，或顯現半身，隨緣應感，都是我自心所現。應當知道，燒燬是從心滅，顯現也是從心生。只是眾生不知一體之相，而執著於二邊，所以菩薩示現二身而歸於一體。一體非體，非體亦非離。這也不是菩薩的真正名號。』又法智法師在《忌疏》中說：『法體如如不動，本來沒有出沒。世間因緣變遷迅速，才有會合離散。自從智者大師在天臺山圓寂后，道風就像懸...
【English Translation】 English version: [He] passed away peacefully at the age of eighty-some.
Wang Anshi
He was Prime Minister, titled Prince Shu (posthumous title). Initially, when he was serving in Yin (present-day Ningbo), he listened to Guangzhi lecturing on the principles of cultivating the mind and understanding the nature of reality, discussing the relationship between essence and function. He often mentioned these in his lectures and maintained close contact with Duanjiao, the abbot of Chongfa Temple, exchanging letters frequently. Duanjiao of Chongfa Temple left an inscription saying: 'A small pavilion by the water, surrounded by lush bamboo, fragrant flowers bloom on the ground. May people who see this scene transform their troubles into coolness.' Wang Anshi buried his daughter from Yin at Chongfa Temple. When he was relieved of his post, he wrote a poem of farewell, saying: 'Now I come by boat to bid you farewell, from now on, life and death will be in the east and west. ' He also had a pure person, Lingzhao, guard the tomb. Wang Anshi once wrote a letter to Chongfa. Once, Wang Anshi called for Lingzhao, who was very happy to come. Wang Anshi asked: 'Can you read, recite, and write?' Lingzhao replied: 'No, I can only season food.' Wang Anshi said: 'Then you are just a cook.' He sent her back and wrote to Hui, saying: 'Lingzhao has been sent back, along with a copy of the Lotus Sutra, a portrait of Avalokiteśvara (Guanyin Pusa), two thousand sheets of paper, and one hundred brushes.' After Wang Anshi passed away, his wife told Lingzhao that the monk Yu Wang (Wang Anshi) was truly someone entrusted by the Buddha and would not give things away casually. Nowadays, monks are foolish, cowardly, ex-convicts, or disabled people, all mixed in the fields of merit of the temple, while officials in office do not care about this. Some say that the Three Jewels (Buddha, Dharma, Sangha) are like the ocean, equal without high or low, but this refers to the Three Jewels as one entity, not the Three Jewels as the monastic community. Wang Anshi collected a Guanyin (Avalokiteśvara) painting by a national master, but half of it was burned in a fire. Later, while visiting a lanya (monastery), he found half of the image near the feet of a Vajra (Jingang), and when he tried to put them together, they matched perfectly. Wang Anshi was very happy and narrated this story, which was spread. The Yin County school obtained the original and had it carved in stone for lectures. Chen Tianyu praised: 'The form of the Bodhisattva (Pusa) originally has no separation or union. Taking things as forms, separation and union are apparent. Sometimes revealing the whole body, sometimes showing half the body, responding to conditions, all are manifestations of my own mind. It should be known that burning arises from the mind and ceases from the mind. It is just that sentient beings do not know the one form and cling to the two extremes, so the Bodhisattva shows two bodies and returns to one body. One body is not a body, not a body is also not separate. This is also not the true name of the Bodhisattva.' Furthermore, Fazhi in his Jisū says: 'The Dharma body is unchanging, originally without arising or ceasing. Worldly conditions change rapidly, so there is meeting and separation. Since Zhiyi (智顗) passed away at Tiantai (天臺), the influence of the Dao is like a hanging...
絲。而引石洎通。師傳芳于鄞水。聲如出谷。而遷喬寥寥。像法之餘渺渺。荊溪之下。南輝臺嶺。東紹麗師。雖作者蔑以加於若住世異此也云云。若赫日之中天。似迅雷之出地。草木瓦礫。盡演真詮。鳥獸蟲魚。咸通妙教。味其語。可卜其所得矣。
子昉
吳人。凈覺高弟。嵩明教作定祖圖正宗記以付法藏傳。熒惑天下。斥為可焚。專據達磨多羅禪經黨附智炬寶林傳。師援經質論。作祖說。以救付法藏。又三年。嵩度禪經有窒礙。輒云。傳寫有誤。改削遷就。影帶私說。倚傍僧祐。出三藏記律宗名字而作解誣。師亦出止訛。折之以圖會禪經。出三藏記文示之。則嵩窮矣。嘉祐治平間。都官沈起。施邈序其前後。實為今家不刊之典。又與譯苑衍公書答興教臻書辨折。尤力附集后。夫師禦侮勤矣。備矣。肆侵軼者得不以萬里長城為憚干。
楊杰
字次公。無為人。以處為號。妙年登科。官至主客郎中提點浙東刑獄。宿稟靈機。遍扣禪那。又深妙三觀旨趣。高麗義天表乞遍參中國禪講。朝以公接伴至臺之白蓮。與法真咸契。執弟子禮。禮智者塔。題其文曰。詔陪高麗王子祐世僧統義天訪道吳越。遍游天臺。登定光佛隴。觀智者親筆愿文。僧統禮于塔前。誓傳教觀于東國。抑亦知師之用心。與夫今之
【現代漢語翻譯】 現代漢語譯本： 一絲一毫的石墨都能引來磁石，老師的芳名傳遍鄞水（地名）。他的聲名如同出自山谷的迴響，但陞遷的機會卻很少，佛法衰微后的景象也十分渺茫。在荊溪（地名）之下，南有輝臺嶺（地名），東有紹麗師（人名）。即使是那些著作等身的人，也沒有誰能比得上老師住世時的功績。老師就像正午的太陽，又像從地裡發出的迅雷，草木瓦礫都在宣講真正的佛法，鳥獸蟲魚都能領會微妙的教義。品味他的言語，就可以推測出他所獲得的成就了。
子昉（人名）
吳地人，凈覺（人名）的高足弟子。嵩明教（人名）偽造了定祖圖正宗記，說是付法藏（佛教經典）的傳承，以此來迷惑天下，子昉斥責其應該焚燬。嵩明教專門依據達磨多羅禪經，黨附智炬寶林傳。子昉引用經書進行辯論，寫了《祖說》，來匡救《付法藏》。又過了三年，嵩明教在解讀禪經時遇到阻礙，就總是說，是傳抄有誤，於是改削遷就，暗中夾帶自己的私貨，倚傍僧祐（人名）的《出三藏記》中的律宗名字來作解釋，以掩蓋其錯誤。子昉也寫了《止訛》，用圖會禪經來駁斥他，並出示《出三藏記》的原文給他看，嵩明教就無話可說了。嘉祐、治平年間，都官沈起（人名）為他的前後文章寫了序，這些文章實際上是當今佛學界不可磨滅的經典。子昉還與譯苑的衍公（人名）書信往來，與興教的臻（人名）書信辯論，尤其盡力附集后。子昉抵禦外來侵擾真是勤奮而周全啊，那些肆意侵犯的人難道不應該把這萬里長城視為畏懼嗎？
楊杰（人名）
字次公，無為人，以處為號。年輕時就考中進士，官至主客郎中提點浙東刑獄。他天生聰慧，遍訪禪宗，又深入領會了三觀的旨趣。高麗的義天（人名）上表請求遍參中國禪講，朝廷讓楊杰負責接待，到了臺州的白蓮，與法真（人名）非常投契，行弟子之禮。楊杰還禮拜智者（人名）的塔，並在上面題寫文章說：『奉詔陪同高麗王子祐世僧統義天訪道吳越，遍游天臺，登上定光佛隴，觀看智者親筆寫的愿文。僧統在塔前禮拜，發誓要在東國傳播教觀。』這也表明了楊杰的用心，以及當今的……
【English Translation】 English version: Even a trace of graphite can attract a lodestone. The teacher's fragrant name spread throughout Yinshui (place name). His reputation was like an echo from a valley, but opportunities for promotion were few, and the scenes after the decline of Buddhism were very bleak. Below Jingxi (place name), there is Huitai Ridge (place name) in the south, and Shàolì Teacher (person's name) in the east. Even those who have written extensively cannot compare to the teacher's achievements while he was alive. The teacher is like the sun at noon, and like a thunderclap from the earth. Grass, trees, tiles, and gravel are all expounding the true Dharma, and birds, beasts, insects, and fish can all understand the subtle teachings. Tasting his words, one can infer his achievements.
Zifang (person's name)
A native of Wu, a prominent disciple of Jingjue (person's name). Song Mingjiao (person's name) fabricated the 'Record of the Orthodox Lineage of the Ancestral Chart of Samadhi,' claiming it was the transmission of the 'Fu Fa Zang' (Buddhist scriptures), in order to deceive the world. Zifang denounced it as something that should be burned. Song Mingjiao specialized in relying on the 'Damo Duoluo Chan Sutra,' and sided with the 'Biography of Zhiju Baolin.' Zifang quoted scriptures to argue, and wrote 'On the Ancestors,' to save the 'Fu Fa Zang.' Three years later, when Song Mingjiao encountered obstacles in interpreting the Chan Sutra, he always said that there were errors in the transmission, so he revised and accommodated, secretly inserting his own private goods, relying on Sengyou's (person's name) 'Record of the Three Treasures' to explain the names of the Vinaya School, in order to cover up his mistakes. Zifang also wrote 'Zhi E,' using the chart to refute him with the Chan Sutra, and showed him the original text of the 'Record of the Three Treasures,' and Song Mingjiao had nothing to say. During the Jiayou and Zhiping years, Du Guan Shen Qi (person's name) wrote a preface to his previous and subsequent articles, which are actually indelible classics in today's Buddhist academic circles. Zifang also corresponded with Yan Gong (person's name) of Yiyuan, and debated with Zhen (person's name) of Xingjiao in letters, especially striving to attach to the collection later. Zifang's resistance to foreign aggression was truly diligent and comprehensive. Shouldn't those who wantonly invade regard this Great Wall as something to fear?
Yang Jie (person's name)
Styled Cigong, a native of Wuwei, known by the pseudonym Chu. He passed the imperial examination at a young age and became a Principal Secretary of the Ministry of Host and a Judicial Intendant of Zhejiang East. He was naturally intelligent, visited Chan Buddhism everywhere, and deeply understood the essence of the Threefold Contemplation. Goryeo's Yitian (person's name) submitted a memorial requesting to visit Chan lectures throughout China. The court assigned Yang Jie to receive him. When they arrived at Bailian in Taizhou, they were very compatible with Fazhen (person's name) and performed the disciple's ceremony. Yang Jie also paid homage to the stupa of Zhiyi (person's name) and inscribed an article on it, saying: 'By imperial order, I accompany the Goryeo Prince Yushi Sengtong Yitian to visit the Dao in Wuyue, travel throughout Tiantai, ascend Dingguang Buddha Ridge, and view the vows written by Zhiyi himself. The Sengtong prostrated before the stupa, vowing to spread the teachings of the Tiantai school in the Eastern Kingdom.' This also shows Yang Jie's intentions, as well as the current...
號為行腳者。區區謀之道路。惟飲饌豐美。起居便適。足間幢幢。往來老死而不悟者大相遼矣。(五偈世家)咸示寂。公守京口。得遺書。寄贊曰。三觀通明唸唸圓。祖師爐拂秪心傳。遺書封了加趺坐。不住白蓮生白蓮。撰無相院碑言。能仁一代化意。如指諸掌。仍云。智者建化天臺。以法華三昧為極致。以安養國土為依歸。蓋不讀法華無以明我心本具妙法。不生安養無以證我心本具妙法。瞻禮雙林。藏忽自轉。諸僧請贊。贊云。雙林寶藏轉毗盧。不假旁人用力扶。四海高僧莫驚歎。譬如盤裡一明珠。晚專凈業。游官奉丈六彌陀𦘕像以行。臨終坐逝。感佛來迎。頌云。生亦無可戀。死亦無可舍。太虛空中。之乎者也。將錯就錯。西方極樂。時荊王夫人夢與亡婢游凈土。見朝服坐華上者。瓔珞變身。其衣飄揚。隨風散滅。婢云。楊杰也。比寤詢之。逝已數日。文集外有釋氏別集．轉輔道集。其十疑論序決疑集序談凈教尤力。有云。愛不重不生娑婆。念不一不生凈土。亦有善士廢三種不信心。不求生者。尤可嗟惜。一曰吾當超佛越祖。凈土不足生也。二曰處處皆凈土。西方不必生。三曰極樂聖域。我輩凡夫不能生也。斯言真可龜。鑑照律師贊云。道德仁義。教．觀．禪．律。信手拈來。一源流出。彼上人者難可酬。其誰敢
造毗耶室。無相碑云。有善勤者。因院欲興衰。其徒告于郡縣。愿延博學高行。講智者教觀之士領之。而以勤為稱。勤住凈名。則有嚴繼。嚴住赤城。則利赟繼。赟赴寶藏部。使者覆命勤。眾無所容。卜遷勝處鼎新之。識者謂若非諸清凈眾。講妙教觀。則不能成就如是道場。而譜系無聞焉。臺史缺典久矣。
能
嘉禾人。少學能仁。熏修懺室。幾四十載。行人之名聞于江浙。然不敢自謂修行者。智者六時行道。四時坐禪。云。修行常儀。於我何有。同修接膝。未嘗見齒。有患不廢禪誦。惟不食數日自愈。雖老。看讀如初學。草菴問。師未忘筌耶。師曰。筌何所忘。庵大慚。當暑曬衣。嘆曰。慷慨丈夫卻同藏。獲輩悉以入常住。留二布單。一弊如糸。夏被其一。余則篾束置梁梠間。冬則旋取禦寒。或入林施蚊。或入山施虎。逢二虎低迴而去。室中資具或者戲玩。則持與之曰。我無用。(然指請慈三世傳)山神興供。一方道力所感。常與交接。欲遊山。則神荷之。香積有乏。知事告急。師閉戶力拒。次日山門方辟。施者源源。皆曰。昨夜行人巡門報云。常住空虛是知山。神荷也。終於能仁。
思凈
錢唐喻氏。號凈土子。三十五祝髮。依桐江瑛。聽法華。受凈土觀念法門。誦彌陀．觀無量壽為日
【現代漢語翻譯】 現代漢語譯本： 在毗耶室（Viyasala，地名）的無相碑上記載：有一位名叫善勤的人，因為寺院將要衰敗，他的弟子們向郡縣報告，希望邀請博學高行的，精通智者教觀的人來主持。因此以『勤』來稱呼他。勤居住在凈名寺，之後有嚴繼承。嚴居住在赤城山，之後有利赟繼承。赟前往寶藏部。使者回報勤的命令，但大眾無法容納他。於是占卜選擇吉地重新建設寺院。有見識的人說，如果不是諸位清凈的僧眾，講解精妙的教觀，就不能成就這樣的道場。但是譜系卻無從得知。天臺宗的歷史記載缺失已經很久了。
能， 嘉禾人。年輕時學習能仁的教義，長期在懺室修行， लगभग 四十年。他的修行之名傳遍江浙一帶。然而他不敢自稱是修行者。他認為智者大師的六時行道，四時坐禪，是修行的常規，與自己無關。同修與他親近，從未見過他發怒。他即使生病也不停止禪修和誦經，只是不吃飯，幾天後就自愈了。雖然年老，看書閱讀就像初學者一樣。草菴問他：『師父還沒有忘記捕魚的工具嗎？』他回答說：『為什麼要忘記捕魚的工具呢？』草菴感到非常慚愧。夏天曬衣服時，他感嘆道：『慷慨的丈夫卻像藏起來一樣。』他將獲得的財物全部捐給寺院常住，只留下兩件布單。一件破舊得像絲線一樣。夏天蓋其中一件，其餘的用竹篾捆起來放在屋樑上。冬天就拿下來禦寒。有時他進入樹林施捨給蚊子，有時進入山中施捨給老虎。遇到兩隻老虎，老虎會低頭離開。禪室中的物品，如果有人戲弄玩耍，他就送給那人，說：『我沒有用。』（然而他指的是請慈三世傳）山神為他提供食物，這是一方道力所感。他經常與山神交往。想要遊山，山神就揹著他。寺院香積房缺少食物，知事告急，他閉門謝絕。第二天山門剛打開，施捨的人就源源不斷地到來，都說：『昨晚有行人在門前巡邏，報告說常住空虛。』由此可知是山神背來的。最終在能仁寺圓寂。
思凈， 錢塘喻氏，自號凈土子。三十五歲時剃度出家，依止桐江瑛，聽聞《法華經》，接受凈土觀念法門，每天誦持彌陀佛和觀無量壽佛的名號。
【English Translation】 English version: It is recorded on the stele of No-Form in Viyasala (place name): There was a person named Shanqin (善勤), because the monastery was about to decline, his disciples reported to the prefecture and county, hoping to invite learned and virtuous people with high conduct, who are proficient in the teachings and contemplations of Zhiyi (智者, founder of the Tiantai school), to preside over it. Therefore, he was called 'Qin (勤, diligent)'. Qin lived in Jingming Monastery (凈名寺), and then Yan (嚴) succeeded him. Yan lived in Chicheng Mountain (赤城山), and then Li Yun (利赟) succeeded him. Yun went to the Treasure Department. The envoy reported Qin's order, but the public could not accommodate him. So he divined to choose a auspicious place to rebuild the monastery. Knowledgeable people said that if it were not for the pure monks who explained the wonderful teachings and contemplations, such a monastery could not be accomplished. However, the genealogy is unknown. The historical records of the Tiantai School have been missing for a long time.
Neng (能), Was from Jiahe (嘉禾). He studied the teachings of Nengren (能仁) in his youth and practiced in the repentance chamber for nearly forty years. His reputation for practice spread throughout Jiangsu and Zhejiang. However, he did not dare to call himself a practitioner. He believed that the six periods of walking meditation and four periods of sitting meditation of Great Master Zhiyi (智者) were the usual practice of cultivation and had nothing to do with him. Fellow practitioners were close to him and never saw him angry. Even when he was sick, he did not stop meditating and chanting sutras, but only stopped eating, and he recovered after a few days. Although he was old, he read books like a beginner. Cao'an (草菴) asked him: 'Master, have you not forgotten the fishing tool?' He replied: 'Why forget the fishing tool?' Cao'an felt very ashamed. When drying clothes in the summer, he sighed: 'A generous man is like being hidden.' He donated all the wealth he obtained to the monastery, leaving only two pieces of cloth. One was as worn as silk thread. He covered himself with one in the summer, and the rest was tied with bamboo strips and placed on the roof beam. In winter, he took it down to keep warm. Sometimes he went into the forest to give to mosquitoes, and sometimes he went into the mountains to give to tigers. When he encountered two tigers, the tigers would lower their heads and leave. If someone teased and played with the items in the meditation room, he would give them to that person, saying: 'I have no use for them.' (However, he was referring to the three generations of Qingci (請慈) transmission) The mountain god provided him with food, which was inspired by the power of one side. He often interacted with the mountain god. When he wanted to travel in the mountains, the mountain god carried him. When the monastery's kitchen lacked food, the person in charge was in a hurry, and he closed the door and refused. The next day, as soon as the mountain gate opened, donors came in a steady stream, all saying: 'Last night, a practitioner patrolled the door and reported that the monastery was empty.' From this, it can be known that it was carried by the mountain god. He finally passed away at Nengren Monastery (能仁寺).
Sijing (思凈), Was from the Yu family (喻氏) in Qiantang (錢塘), and called himself Jingtu Zi (凈土子). He was tonsured at the age of thirty-five, relied on Tongjiang Ying (桐江瑛), listened to the Lotus Sutra, and received the Pure Land contemplation Dharma gate. He recited the names of Amitabha Buddha (彌陀佛) and Amitayus Buddha (觀無量壽佛) every day.
課。𦘕丈六彌陀像結眾緣。雖市曹刑人之所。亦別作之。每下筆澄神凈室。憶佛唸佛。得光明相好。方解衣盤礴。義天僧統同伴使楊杰睹𦘕佛于靈芝。嘆曰。此真喻彌陀也。其得名自此。有部使者問。能𦘕彌陀。何不參禪。答曰。平生只解念彌陀。不會參禪可奈何。幸有五湖風月在。太平何用動干戈。于西湖畔鐫石為佛。誓以三生而成。既及百尺。薛侍郎問。彌勒見在天宮說法。於此鑿石何為。答曰。咄哉頑石頭。全憑巧匠修。只今彌勒佛。莫待下生求。大觀中僦舍城北。領眾乞食。期飯僧百萬。不二十載。已逾八倍。郡守移妙行額以旌之。宣和盜起。清溪所至。無噍類犯錢唐。告渠魁曰。愿以一身代滿城命。賊鋒為戢。紹興庚申十一月。靜想西方。七日而逝。異香浹旬。呂丞相(頤浩)命葬於法堂左。張侍郎(九成)撰銘。
元穎
霅人。號佛慧祖覺。大觀中傳臺道。政和癸巳建智者院于受業。秉筆于慈霔閣。始正像統紀。終教藏目錄計百卷。于天臺宗元錄自敘曰。宿因所發。早投足於天臺。像運獲逢。忝留懷于教觀。常嘆宗元失緒。祖裔迷倫。雖奔走于江山。恨蔑聞于傳注。圖籍縱有。各擅一途。況記行業者。漫夸平昔榮。碑刻者。徒攀高尚。後代狂簡。茲實有之穎。不撥汲深。每懷露惑。書其萬一
【現代漢語翻譯】 現代漢語譯本 課。𦘕丈六彌陀像（高一丈六尺的阿彌陀佛像）結眾緣。即使是市曹刑場那樣的地方，也另外建造佛像。每次下筆前，都澄心靜室，憶佛唸佛，得到光明相好（佛像的光明和莊嚴）后，才解衣揮毫。義天僧統和同伴使者楊杰在靈芝寺看到𦘕所畫的佛像，讚歎說：『這真是喻彌陀啊！』他的名聲從此而來。有部使者問：『你能畫彌陀，為什麼不參禪？』答道：『平生只會念彌陀，不會參禪可奈何。幸好還有五湖風月在，太平盛世何必動干戈。』他在西湖邊鐫刻石頭為佛像，發誓用三生的時間來完成。已經刻到百尺高的時候，薛侍郎問：『彌勒（Maitreya）現在在天宮說法，你在這裡鑿石頭做什麼？』答道：『咄哉頑石頭，全憑巧匠修。只今彌勒佛，莫待下生求。』大觀年間，他在城北租房子，帶領眾人乞食，期望供養一百萬僧人。不到二十年，已經超過八倍。郡守移動妙行的匾額來表彰他。宣和年間盜賊蜂起，清溪所到之處，沒有留下活口，他們侵犯錢唐。𦘕告訴賊首說：『願意用我一個人的性命代替滿城百姓的性命。』賊人的鋒芒因此收斂。紹興庚申年十一月，他靜心冥想西方極樂世界，七天後去世。異香充滿四周長達十天。呂丞相（頤浩）命人將他葬在法堂左側。張侍郎（九成）撰寫墓誌銘。
元穎
霅地人。法號佛慧祖覺。大觀年間傳授天臺宗的教義。政和癸巳年，在受業的地方建造智者院。在慈霔閣執筆，開始整理像統紀，最終整理教藏目錄，共計一百卷。他在天臺宗元錄的自序中寫道：『宿世的因緣所引發，早早就投身於天臺宗。幸運地趕上佛法興盛的時代，有幸能夠留在教觀。常常嘆息宗門的源頭失去了線索，祖師的後代迷失了倫理。即使奔走于江山各地，也遺憾沒有聽到相關的傳注。圖籍縱然存在，也各自遵循不同的途徑。更何況那些記載行業的人，只是誇耀平時的榮耀。那些碑刻，也只是攀附高尚。後代的人狂妄而簡略，這確實是存在的。我元穎，不辭辛勞地汲取深井中的水，常常懷著揭露迷惑的心情，書寫其中的萬分之一。』
【English Translation】 English version 𦘕 made a ten-six-foot Amitabha (Amitābha - Buddha of Infinite Light) statue to form connections with the masses. Even in places like the execution grounds of the marketplace, he would build them separately. Each time before starting to paint, he would calm his mind in a quiet room, contemplate the Buddha, and recite the Buddha's name. Only after obtaining the auspicious signs of light (the light and majesty of the Buddha image) would he take off his clothes and begin to paint freely. The monk-official Yitian and his companion, the envoy Yang Jie, saw 𦘕's painting of the Buddha at Lingzhi Temple and exclaimed, 'This is truly a metaphor for Amitābha!' His reputation stemmed from this. An envoy of the Sarvāstivāda (Sarvāstivāda - one of the early Buddhist schools) asked, 'You can paint Amitābha, why don't you practice Chan (Zen)?' He replied, 'In my life, I only know how to recite Amitābha's name; I don't know how to practice Chan, what can I do? Fortunately, there is still the scenery of the Five Lakes; why use force in a peaceful world?' He carved a stone Buddha statue by the West Lake, vowing to complete it in three lifetimes. When it reached a hundred feet in height, Vice Minister Xue asked, 'Maitreya (Maitreya - the future Buddha) is currently preaching in the Tushita Heaven; why are you carving stone here?' He replied, 'Hmph, stubborn stone! It all depends on the skillful craftsman. The Maitreya Buddha is here now; don't wait for his descent into the world.' During the Daguan era, he rented a house north of the city and led the people to beg for food, hoping to feed a million monks. In less than twenty years, he had exceeded eight times that number. The prefect moved the plaque of 'Subtle Practice' to commend him. During the Xuanhe era, bandits rose up. Wherever Qingxi went, no living beings were left. They invaded Qiantang. 𦘕 told the bandit leader, 'I am willing to sacrifice my life to save the lives of the entire city.' The bandits' advance was thus halted. In the eleventh month of the Gengshen year of the Shaoxing era, he meditated peacefully on the Western Pure Land and passed away after seven days. A strange fragrance filled the surroundings for ten days. Prime Minister Lü (Yihao) ordered him to be buried to the left of the Dharma Hall. Vice Minister Zhang (Jiucheng) wrote the epitaph.
Yuan Ying
A native of Zha, with the Dharma name Fohui Zujue. During the Daguan era, he transmitted the teachings of the Tiantai school (Tiantai - a school of Mahayana Buddhism). In the Gui Si year of the Zhenghe era, he built the Zhizhe Institute at the place where he received his teachings. He took up his pen at the Ci Yu Pavilion and began to organize the 'Image Lineage Records', eventually compiling the catalog of the Tripitaka (Tripitaka - the three baskets of Buddhist scriptures), totaling one hundred volumes. In his preface to the 'Original Records of the Tiantai School', he wrote: 'Due to past karmic causes, I entered the Tiantai school early on. Fortunately, I encountered a flourishing era of Buddhism and was honored to remain in the teachings and contemplation. I often lament that the source of the school has lost its thread, and the descendants of the patriarchs have lost their way. Even though I have traveled throughout the country, I regret not hearing the related commentaries. Even if the books exist, they each follow a different path. Moreover, those who record the deeds only boast of past glory. Those who write inscriptions only cling to high ideals. The later generations are arrogant and simplistic; this is indeed the case. I, Yuan Ying, do not hesitate to draw water from the deep well and always hold the intention of revealing delusions, writing down one ten-thousandth of it.'
。呈似后賢。庶幾將來。刪補有漸。于寶云通云。考其事蹟。殊無識其大者．小者。此式禮二公過也。及至寶云。但一影堂耳。茲可見其為法之心。述法華靈瑞十科。普賢證明。妙因成就。鬼神恭敬。禽獸欽伏。所愿成就。化佛來迎。往生凈土。果報生天。舌根不壞。香光表瑞。乃結云。若以實相為法華。則諸經諸行莫非法華。若以希有為靈瑞。則此身．他身莫非靈瑞。良由佛乘是一。感召隨機。瑞相滋多。聊用囊括。郡補都帥有利其富者。倚勢奪之。民其衣聞者流涕。李詠史。講業端能繼祖承。僧綱復振競儀刑。主張遺教真龍象。緇侶詵詵仰德馨。厄會權臣宿債酬。幅巾短褐恣遨遊。鹽橋庵上歸真寂。尚有遺基著遠猷。
鐘離松
字少公。婺人。冠𨽻上庠。睹江諫議唸佛三昧詠。預京師慧林凈土。因兄木訥。首座知自性彌陀。唯心安養。年逾七十。兵火飄零。晨昏不懈。乾道中奉祠吳郡。過寶積。實重增信念。遐想蓮社清風。東林高躅。會東平呂侯洎諸名德。刻意熏修。遂結唸佛。再月一集。社友吳克己曰。發菩提心。必具悲智二行。矧求生聖域。須啟迪群迷。安得寫十界九品。俾瞻敬省。覺為廣大無窮利耶。公率眾捐金。圖寶積門廡捃摭教藏。發明旨趣。一示萬法唯心。一指西方徑路。勒石以記。壽
【現代漢語翻譯】 現代漢語譯本：希望這些內容能呈現給後來的賢者，期望將來能逐漸進行刪改和補充。關於寶雲和通云的事蹟，考察后發現，人們似乎沒有認識到他們的大處和小處，這是式禮和二公的過失。至於寶云，只留下了一個影堂而已。由此可見他們弘揚佛法的決心。敘述了《法華經》的十種靈瑞：普賢菩薩的證明，妙法的因緣成就，鬼神的恭敬，禽獸的欽佩順服，願望的成就，化佛的來迎接引，往生凈土，果報是生到天界，舌根不壞，香光顯現瑞相。最後總結說：如果以實相作為《法華經》，那麼所有的經典和修行都無不是《法華經》；如果以稀有作為靈瑞，那麼自身和他人之身無不具有靈瑞。這實在是由於佛乘是唯一的，感應和召請是隨機的，瑞相因此更加繁多，姑且用這些內容來概括。郡里的補都帥有利慾薰心的人，依仗權勢掠奪百姓的衣服，聽到的人都流下了眼淚。李詠史，講經說法確實能夠繼承祖先的傳統，僧綱得以再次振興，競相傚法他的儀容風範。他主張佛的遺教，真是人中龍象，眾多僧侶都仰慕他的德行。遭遇厄運，這是前世的宿債需要償還，他戴著頭巾，穿著粗布短衣，自由自在地遊玩。在鹽橋庵圓寂，但仍然有遺留下來的基業，為長遠的計劃做準備。
鐘離松，字少公，婺州人。在太學讀書。看到江諫議唸佛三昧的詩，參與了京師慧林凈土的活動。因為他的哥哥木訥是首座，知道自性就是彌陀（Amitabha，阿彌陀佛），唯心就是安養（Sukhavati，極樂世界）。七十多歲時，遭遇兵火，四處飄零，但早晚的功課從不懈怠。乾道年間，奉命在吳郡主持祭祀，路過寶積寺，更加堅定了他的信念，遙想蓮社的清風，東林寺的高尚品格。與東平呂侯以及各位名士相會，刻意修行，於是結社唸佛，每月兩次聚會。社友吳克己說：『發菩提心，必須具備悲智二行。更何況是求生聖域，必須啓發引導大眾。怎樣才能描繪出十法界九品眾生的景象，使人們瞻仰敬畏，從而覺悟到這是廣大無邊的利益呢？』鐘離松於是帶領大家捐獻金錢，繪製寶積寺的門墻，蒐集整理佛教經典，闡明其中的旨趣，一方面揭示萬法唯心的道理，一方面指明通往西方的道路。並將這些刻在石頭上作為記載。享年……
【English Translation】 English version: May these contents be presented to later sages, with the hope that they can be gradually revised and supplemented in the future. Regarding the deeds of Baoyun (寶云) and Tongyun (通云), after investigation, it seems that people have not recognized their greatness and smallness, which is the fault of Shi Li (式禮) and the two other gentlemen. As for Baoyun, only a portrait hall remains. From this, one can see their determination to promote the Dharma. Describing the ten auspicious signs of the Lotus Sutra: the proof of Samantabhadra (普賢) Bodhisattva, the accomplishment of the wonderful Dharma cause, the reverence of ghosts and spirits, the admiration and submission of birds and beasts, the fulfillment of wishes, the welcoming of the manifested Buddha, rebirth in the Pure Land, the karmic reward of being born in the heavens, the imperishable tongue root, and the manifestation of auspicious fragrant light. Finally, it concludes: 'If the True Aspect is taken as the Lotus Sutra, then all sutras and practices are none other than the Lotus Sutra; if rarity is taken as an auspicious sign, then one's own body and the bodies of others all possess auspicious signs.' This is truly because the Buddha Vehicle is one, and the responses and summons are random, so the auspicious signs are even more numerous, and these contents are used to summarize them. The Budo commander in the prefecture had greedy people who relied on their power to seize the clothes of the people, and those who heard about it shed tears. Li Yongshi (李詠史), lecturing on the scriptures can indeed inherit the traditions of his ancestors, the Sangha is revived again, competing to imitate his demeanor. He advocates the Buddha's teachings, truly a dragon and elephant among men, and many monks admire his virtue. Encountering misfortune is the repayment of past debts, he wears a turban and coarse clothes, freely wandering. He passed away at Yanqiao Hermitage, but there are still remaining foundations, preparing for long-term plans.
Zhongli Song (鐘離松), styled Shaogong (少公), was a native of Wu (婺). He studied at the Imperial Academy. Seeing Jiang Jianyi's (江諫議) poem on the Samadhi of Buddha Recitation, he participated in the Jingtu (Pure Land) activities of Huilin (慧林) in the capital. Because his elder brother Mune (木訥) was the chief seat, he knew that the self-nature is Amitabha (彌陀, Amitābha), and the mind-only is Sukhavati (安養, Sukhāvatī). When he was over seventy years old, he encountered war and wandered around, but his morning and evening practices never ceased. During the Qiandao (乾道) era, he was ordered to preside over sacrifices in Wujun (吳郡), and passing by Baoji Temple (寶積寺), he further strengthened his faith, and longed for the pure breeze of the Lotus Society and the noble character of Donglin Temple (東林寺). Meeting with Marquis Lu of Dongping (東平呂侯) and various famous scholars, he diligently cultivated, and then formed a society for Buddha Recitation, gathering twice a month. Fellow society member Wu Keji (吳克己) said: 'To arouse Bodhicitta (菩提心), one must possess both compassion and wisdom. Moreover, to seek rebirth in the holy realm, one must enlighten and guide the masses. How can we depict the scenes of the Ten Realms and the Nine Grades of beings, so that people can admire and revere them, and thus realize that this is a vast and boundless benefit?' Zhongli Song then led everyone to donate money, paint the walls of Baoji Temple, collect and organize Buddhist scriptures, and clarify their meaning, on the one hand revealing the principle that all dharmas are mind-only, and on the other hand pointing out the path to the West. And he engraved these on stone as a record. He lived to the age of...
八十六。無疾而化。
江公望
字民表。嚴人。少第進士。崇寧初恪謹言責。著心性二說。納忠於君。述唸佛方便。文率諸寓公及解行僧建發菩提心會。坐定合掌。一一致問。仁者發阿耨多羅三藐三菩提心未。對曰。已發阿耨多羅三藐三菩提心。乃退大得楞嚴淵旨。謂鐘離松曰。程氏已造于閫第。未入其中耳。宣和末。知廣濟軍亡子夢于舅王曰。煩稟我父為我就天寧誦寶積經。即有生處。我父修行功成。冥間標名。金字牌矣。數日坐逝。
吳克己
字復之。號鎧庵。建安節使世胄。曾大父達學居婺之浦江。幼穎悟志學。開卷輒通。所友皆名人。讀周官。慨然以封建井田為可復。經傳子史。學路源委。無不透徹。淳熙中四魁待補。嘆曰。射目中眉。命與時違。遁於左溪。感韓書抵斥。志深決拾。苦目疾。叔僧如益勉禱圓通。輒云。臨危不變。真大丈夫。有告以朱太醫語杜祁公。公未讀佛書。何以知其不及孔孟。有試持大士號。而目旋愈。稍廢復劇。深信精持。其疾良已。讀楞嚴至空生心內。猶云點太清。豁豁發矇。成兩頌焉。觀山谷詩讚美宗鏡。潛心此書。甫畢兩函。以所得告開上人。上人折之寶積。實令廢宗鏡讀止觀。洞悟一家境智之學可修證。如母得食而憶其子。懷友人詩云。但悲三界苦
【現代漢語翻譯】 現代漢語譯本 八十六。無疾而化。
江公望（人名）
字民表。嚴州人。年輕時考中進士。崇寧初年，他謹慎地履行職責，著有《心性二說》，向皇帝進獻忠言，闡述唸佛的方便法門。他帶領各位寓公和精通佛法的僧人，共同發起菩提心會。坐禪完畢后，他合掌，一一詢問：『各位仁者是否已發阿耨多羅三藐三菩提心（無上正等正覺之心）？』眾人回答：『已發阿耨多羅三藐三菩提心。』於是他退隱，深入研究《楞嚴經》，領悟了其中的精髓，對鐘離松說：『程頤的學問已經達到了內室的門檻，但還沒有進入其中。』宣和末年，他擔任廣濟軍的知軍，他去世的兒子託夢給舅舅王某說：『請稟告我的父親，為我在天寧寺誦讀《寶積經》，我就能轉生到好的地方。我的父親修行功德圓滿，在陰間已經榜上有名，是金字牌了。』幾天後，江公望坐著去世。
吳克己（人名）
字復之，號鎧庵。是建安節度使的後代。他的曾祖父吳達學居住在婺州的浦江。吳克己從小就聰明穎悟，立志向學，打開書本就能理解。他所交往的朋友都是名人。他讀《周官》，感慨地認為封建井田制度可以恢復。對於經書、史書、諸子百家，以及學術的源流，沒有不通透了解的。淳熙年間，他四次考中進士，等待補缺，嘆息說：『射箭射中了眉毛，這是命運和時運不濟啊。』於是隱居在左溪。他因為韓愈的文章抵斥佛法而感到憤慨，決心反駁。他患有嚴重的眼疾，叔父僧人如益勉勵他祈禱圓通。吳克己常說：『面臨危難而不改變，才是真正的大丈夫。』有人告訴他朱太醫評價杜祁公的話，吳克己說：『杜祁公沒有讀過佛書，怎麼知道他的學問不如孔子和孟子？』有人嘗試讓他持念大士（觀世音菩薩）的名號，他的眼睛立刻好轉。稍微停止唸誦，眼疾又加重，於是他深信不疑，精進持念，眼疾最終痊癒。他讀《楞嚴經》，讀到『空生心內』時，還說像是在評論太清。豁然開悟，寫成了兩首頌。他看到黃山谷的詩讚美《宗鏡錄》，於是潛心研究此書，剛讀完兩函，就把自己的心得告訴了開上人。開上人否定了他的觀點，認為應該讀《止觀》，實際上是讓他放棄研究《宗鏡錄》，轉而研讀《止觀》，從而領悟到天臺宗的境智之學是可以修證的，就像母親得到了食物就想起了自己的孩子一樣。他懷念友人，寫詩說：『只悲嘆三界的苦難』
【English Translation】 English version Eighty-six. Transformed without Illness.
Jiang Gongwang (person's name)
Style name Minbiao. A native of Yan Prefecture. He passed the Jinshi examination at a young age. In the early years of the Chongning era, he diligently fulfilled his responsibilities, writing 'Two Discourses on Mind and Nature,' offering loyal advice to the emperor, and elucidating the expedient methods of reciting the Buddha's name. He led various retired officials and monks proficient in Buddhist teachings to jointly establish the Bodhicitta Association. After seated meditation, he would clasp his hands and ask each person individually: 'Have you, benevolent ones, generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment)?' The people would reply: 'We have generated the Anuttara-samyak-sambodhi-citta.' Thereupon, he retreated and deeply studied the Shurangama Sutra, comprehending its profound essence. He said to Zhongli Song: 'Cheng Yi's scholarship has reached the threshold of the inner chamber, but he has not yet entered it.' In the late Xuanhe era, while serving as the prefect of Guangji Army, his deceased son appeared in a dream to his maternal uncle, Wang, saying: 'Please inform my father to have the Ratnakuta Sutra recited for me at Tianning Temple, so that I may be reborn in a good place. My father's cultivation has been perfected, and his name has been inscribed in the underworld on a golden plaque.' A few days later, Jiang Gongwang passed away while sitting in meditation.
Wu Keji (person's name)
Style name Fuzhi, sobriquet Kaian. A descendant of the Jiedushi of Jian'an. His great-grandfather, Wu Daxue, resided in Pujiang, Wu Prefecture. Wu Keji was intelligent and insightful from a young age, aspiring to learn, and understanding as soon as he opened a book. His friends were all famous people. Reading the 'Offices of Zhou,' he lamented that the feudal well-field system could be restored. He thoroughly understood the classics, histories, and various schools of thought, as well as the origins of academic thought. During the Chunxi era, he passed the Jinshi examination four times, waiting for an official position, and sighed: 'Shooting an arrow and hitting the eyebrow, my fate is contrary to the times.' Thereupon, he retreated to Zuoxi. He was indignant at Han Yu's articles criticizing Buddhism and resolved to refute them. He suffered from a severe eye ailment, and his uncle, the monk Ruyi, encouraged him to pray to the All-Pervading One. Wu Keji often said: 'Remaining unchanged in the face of danger is the true great man.' Someone told him Zhu Taiyi's evaluation of Du Qigong, and Wu Keji said: 'Du Qigong has not read Buddhist books, how does he know that his scholarship is inferior to Confucius and Mencius?' Someone tried having him recite the name of the Great Being (Avalokiteshvara Bodhisattva), and his eyes immediately improved. When he stopped reciting, his eye ailment worsened again, so he deeply believed and diligently recited, and his eye ailment was finally cured. When he read the Shurangama Sutra, reaching 'emptiness arises within the mind,' he still said it was like commenting on Taiqing. He suddenly awakened and composed two hymns. He saw Huang Shangu's poems praising the Zongjinglu (Record of the Source Mirror), so he immersed himself in studying this book. Just after finishing two volumes, he told his insights to the Venerable Kai. The Venerable Kai rejected his views, believing that he should read the Zhiguan (Śamatha-Vipassanā), actually telling him to abandon studying the Zongjinglu and instead study the Zhiguan, thereby realizing that the Tiantai school's teachings on realms and wisdom can be cultivated and realized, just as a mother who receives food remembers her child. He missed his friend and wrote a poem saying: 'Only lamenting the suffering of the three realms.'
。難使一身閑。為孫如圭詿。妙經空相輝。贈詩曰。卻有劉虬老居士。見處或過生公賢。公亦恥與棗柏埒謂彼弘兼粗之典。我釋第一之經也。棗林敬賡。其詩有云。私淑諸人歸至化。倒修凡事入玄門。嘉定七年十一月十五日。終於在所寶山。李侯館以僧禮茶毗南屏。明年正月入塔浦安院。頂齒祔葬左溪。壽七十五。所著儒語讀史精騎二卷。雜著歷代綱領各一卷。習易遺藁集封建井田各三卷。語孟集註五卷。入道后科四教儀楞嚴綱目止觀大科法華樞鍵盛行。楞嚴集解．行議入梓。晚編釋門正統曰紀運。曰列傳。曰總論。未就倫理今茲所集資彼為多宗鑒。不沒其實。于其高議。必標鎧庵曰字以冠之。一生清介食貧。棲棲利物。善巧方便。有豪貴不能行者。其生也。家人夢湛。假名托宿。洎其學教議論暗合。又嗜其文吁異哉。
釋門正統第七 卍新續藏第 75 冊 No. 1513 釋門正統
釋門正統第八
良渚沙門 宗鑒 集
護法外傳
原夫宗途前導。此紹介之能也。于橧禦侮。此將帥之勞也。異派朝宗。此扶持之力也。揄揚褒拂。此遊談之助也。四者不備。人未有能自立者。維聖凡難辨。權實罔測。但該四用化功。依世代裒之名曰護法外傳。
曇鸞
雁門人。從
【現代漢語翻譯】 難以使自身清閑。為子孫就像中了邪一樣。精妙的佛經空自閃耀光輝。贈詩說：『卻有劉虬（人名）老居士，見解或許超過了生公（竺道生）賢明。』公（宗鑒）也恥于與棗柏（棗柏禪師）相提並論，認為他的學說兼顧粗淺的典籍，而我解釋的是第一等的佛經。棗林（人名）恭敬地續寫詩歌，其中有云：『私下學習的諸人歸於至高的教化，顛倒修行凡俗之事進入玄妙的法門。』嘉定七年十一月十五日，最終圓寂于所在的寶山。李侯（人名）按照僧人的禮儀在南屏進行火化。第二年正月，入塔于浦安院，頂骨和牙齒附葬於左溪。享年七十五歲。所著儒家著作有《讀史精騎》二卷，雜著有《歷代綱領》各一卷，學習《易經》的遺稿集有《封建井田》各三卷，《語孟集註》五卷。入道后，科判《四教儀》、《楞嚴綱目》、《止觀大科》、《法華樞鍵》盛行。對《楞嚴經》的集解、行議被刊印。晚年編纂《釋門正統》，分為《紀運》、《列傳》、《總論》，尚未完成，倫理方面的內容如今所收集的資料大多來自那裡。宗鑒不埋沒他的真實情況。對於他的高明議論，必定標明『鎧庵（宗鑒的字）曰』以冠之。一生清廉耿介，安於貧困，孜孜不倦地利益眾生，善於運用巧妙的方便法門，有些事情即使是豪門貴族也做不到。他出生時，家人夢見湛（水名）。假託名義寄宿。等到他學習教義，議論暗合佛理。又喜愛他的文章，真是奇異啊。
《釋門正統》第七 卍新續藏第 75 冊 No. 1513 《釋門正統》
《釋門正統》第八
良渚沙門 宗鑒 集
護法外傳
原本宗派的前導，這是紹介的能力啊。在橧巢抵禦外侮，這是將帥的功勞啊。不同的流派朝向共同的宗旨，這是扶持的力量啊。揄揚褒獎，這是遊說之士的幫助啊。這四者不具備，人就沒有能夠自立的。聖凡難以分辨，權巧和真實難以測度。只要具備這四種作用來教化眾生，依據世代來裒集他們的事蹟，就命名為《護法外傳》。
曇鸞（人名）
雁門人。從
【English Translation】 It's difficult to keep oneself idle. Having descendants is like being bewitched. The wonderful scriptures shine in vain. A poem was gifted, saying: 'Yet there is an old lay Buddhist, Liu Qiu (person's name), whose understanding may surpass the wisdom of Sheng Gong (Zhu Daosheng).' Gong (Zongjian) was also ashamed to be compared with Zaobai (Zen Master Zaobai), believing that his teachings encompassed superficial classics, while he explained the foremost scriptures. Zaolin (person's name) respectfully continued the poem, which said: 'Those who privately learn return to the supreme teaching, reversing the practice of mundane affairs to enter the profound Dharma.' On the fifteenth day of the eleventh month of the seventh year of Jiading, he finally passed away at Baoshan where he resided. Li Hou (person's name) cremated him at Nanping according to monastic rites. In the first month of the following year, he was entombed in the Puan Monastery, with his skull and teeth interred alongside Zuoxi. He lived to the age of seventy-five. His Confucian writings include two volumes of 'Reading History with Precision', one volume each of miscellaneous writings 'Outlines of Past Dynasties', three volumes each of collected drafts from studying the 'Book of Changes', 'Feudal System and Well-field System', and five volumes of 'Collected Annotations on the Analects and Mencius'. After entering the path, his classifications of 'Four Teachings', 'Outline of the Shurangama Sutra', 'Great Outline of Samatha-Vipassana', and 'Key to the Lotus Sutra' became popular. His collected explanations and practices of the 'Shurangama Sutra' were printed. In his later years, he compiled 'Orthodoxy of the Buddhist Order', divided into 'Chronicles', 'Biographies', and 'General Discussions', which was not completed. The ethical content now collected is mostly from there. Zongjian did not conceal his true situation. For his insightful discussions, he always marked them with 'Kainan (Zongjian's courtesy name) said' at the beginning. Throughout his life, he was upright and honest, content with poverty, and tirelessly benefited sentient beings, skillfully using expedient means. Some things even the wealthy and powerful could not do. At his birth, his family dreamed of Zhan (name of a river). He borrowed a name to lodge. When he studied the teachings, his discussions secretly aligned with Buddhist principles. He also loved his writings, truly extraordinary!
Orthodoxy of the Buddhist Order, Volume 7 卍 New Continued Collection, Volume 75, No. 1513, Orthodoxy of the Buddhist Order
Orthodoxy of the Buddhist Order, Volume 8
Compiled by Shramana Zongjian of Liangzhu
Outer Biography of Dharma Protectors
Originally, the guide of a sect is the ability to introduce. Defending against insults in a nest is the merit of a general. Different schools heading towards a common goal is the power of support. Praising and commending is the assistance of a persuader. Without these four, a person cannot stand on their own. It is difficult to distinguish between the sacred and the mundane, and difficult to measure expediency and reality. As long as one possesses these four functions to teach and transform sentient beings, and collects their deeds according to generations, it is named 'Outer Biography of Dharma Protectors'.
Tanluan (person's name)
A person from Yanmen. From
陶隱居受仙經。聞三藏菩提流支。佛道有長生乎能卻老不死乎。支曰。長生不死吾佛道也。以十六觀授之曰。誦此三界無復生。六道無長往。盈虛訊息。禍福成敗。無得而至。其為壽也。有劫石焉。有河沙焉。沙石之數有限。壽量之數無窮。此金仙氏長生也。深信之。焚所學而誦觀經。修三福業。想像九蓮。寒暑之變。疾病之侵不懈於始。魏主號為神鸞。一夕誦持。梵僧入曰。吾龍樹也。所居凈土。以汝有凈土心。故來見汝。鸞曰。何以教我。樹曰。已去不可及。未來未可追。現在今何在。白駒難與隨。言訖而失。集眾陳誡。令高唱阿彌陀佛。西向而瞑。天樂西來。良久而寂。敕葬汾西。
劉虬
字靈預。南陽人。宋泰始中宰當陽。年三十二以南郡丞歸。隱居草堂。服鹿皮。夾餌木胡麻。覃思佛理。六時禮誦。疏華嚴以頓．漸二門。判教注法華．金剛。躬自講說。世咸高之。荊溪云。生公以云喻法。居士以云喻應。奈何天中道真而謝。俗子篤論其理。何道俗哉。齊高受禪。以蒲輪束帛。徴為通直散騎侍郎。不就。比委竟陵王致書。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。周召宏施耶。建武初以國子博士徴。不起。年六十卒于江州。白雲徘徊。異香滿室。鐘梵鳴空
{ "translations": [ "現代漢語譯本", "陶隱居從仙人那裡得到了仙經。他聽說三藏菩提流支（Bodhiruci，一位譯經僧人）說，佛道中有長生不老之法。菩提流支說：『長生不死，正是我佛道的修行目標。』於是將十六觀法傳授給他，並說：『誦持此法，便可脫離三界輪迴，不再於六道中流轉。盈虛消長，禍福成敗，都無法影響你。』", "『其壽命之長，好比有劫石（kalpa-stone，經歷無數劫才能磨損的石頭），有恒河沙（Ganges sand，恒河中的沙粒）。沙石的數量有限，而你的壽命之量卻無窮無盡。這就是金仙（Jina，佛的稱號）的長生之法。』", "陶隱居深信不疑，焚燒了以前所學的書籍，專心誦持觀經，修習三福業（three meritorious acts，三種積德的善行），觀想九品蓮花（nine lotus stages，往生凈土的九個品級）。寒暑變化，疾病侵擾，他始終不懈怠。魏主（Wei ruler，北魏的統治者）稱他為神鸞（divine phoenix，神異的鸞鳥）。", "一天晚上，陶隱居誦經時，一位梵僧（Brahmin monk，來自印度的僧侶）出現，說：『我是龍樹（Nagarjuna，佛教大乘中觀派創始人）。我所居住的凈土（pure land，阿彌陀佛的西方極樂世界），因為你有凈土之心，所以特來見你。』", "陶隱居問：『您能教我什麼呢？』龍樹說：『已逝去的時光無法追回，未來的時光還未到來，現在的時光又在哪裡呢？光陰似箭，難以把握。』說完便消失了。", "陶隱居召集眾人，陳述教誡，讓他們高聲唸誦阿彌陀佛（Amitabha，西方極樂世界的佛）的名號，然後面向西方圓寂。天樂從西方傳來，良久才消散。皇帝下令將他安葬在汾西。", "", "劉虬（Liu Qiu，人名）", "字靈預，南陽人。宋泰始年間，擔任當陽縣的縣令。三十二歲時，以南郡丞的身份辭官歸隱，居住在草堂之中。身穿鹿皮，以木胡麻為食，深入思考佛理，每天六時禮拜誦經。他疏解《華嚴經》（Avatamsaka Sutra），分為頓、漸二門，註解《法華經》（Lotus Sutra）和《金剛經》（Diamond Sutra），親自講說，世人都很敬重他。", "荊溪（Jingxi，地名）說：『生公（Sengzhao，僧肇，一位佛教高僧）用云來比喻法，劉居士用云來比喻應。可惜天中的真理已經逝去，而世俗之人卻固執地討論它的道理，哪裡還有道俗之分呢？』", "齊高帝（Qi Gao Emperor，南齊的皇帝）即位后，用蒲輪（wheeled cart，用蒲草包裹的車輪）和束帛（bundles of silk，成捆的絲綢）徵召他為通直散騎侍郎，劉虬沒有應允。後來竟陵王（Prince Jingling，南齊的皇子）委託他人致信邀請，劉虬回覆說：『我四時臥病，三時忙於灌溉種植，只想在山澤間享受餘蔭，將晚年的情感寄託于魚鳥。這難道不是唐堯虞舜的深厚恩情，周公召公的宏大施捨嗎？』", "建武初年，朝廷徵召他為國子博士，他也沒有應允。六十歲時在江州去世。去世時，白雲徘徊，異香滿室，空中傳來鐘梵之聲。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Tao Yinju received scriptures from immortals. He heard that the Tripitaka master Bodhiruci (Bodhiruci, a monk who translated scriptures) said that there was a way to achieve longevity and immortality in Buddhism. Bodhiruci said, 'Longevity and immortality are precisely the goals of my Buddhist practice.' He then imparted the Sixteen Contemplations, saying, 'By reciting this, one can escape the cycle of rebirth in the Three Realms and no longer wander in the Six Paths. Increase and decrease, rise and fall, fortune and misfortune, success and failure, will have no effect on you.'", "'Its lifespan is like having kalpa-stones (kalpa-stone, a stone that takes countless kalpas to wear down) and Ganges sands (Ganges sand, grains of sand in the Ganges River). The number of sands and stones is finite, but the measure of your lifespan is infinite. This is the longevity method of the Jina (Jina, an epithet of the Buddha).'", "Tao Yinju deeply believed this, burned the books he had previously studied, and devoted himself to reciting the Contemplation Sutra, practicing the Three Meritorious Acts (three meritorious acts, three kinds of virtuous deeds), and visualizing the Nine Lotus Stages (nine lotus stages, nine levels of rebirth in the Pure Land). Through changes in weather and the invasion of diseases, he never slackened from the beginning.", "The Wei ruler (Wei ruler, the ruler of the Northern Wei Dynasty) called him a divine phoenix (divine phoenix, a mythical phoenix). One night, while Tao Yinju was reciting scriptures, a Brahmin monk (Brahmin monk, a monk from India) appeared and said, 'I am Nagarjuna (Nagarjuna, the founder of the Madhyamaka school of Mahayana Buddhism). The Pure Land (pure land, the Western Paradise of Amitabha Buddha) where I reside, because you have a Pure Land mind, I have come to see you.'", "Tao Yinju asked, 'What can you teach me?' Nagarjuna said, 'The past cannot be retrieved, the future has not yet arrived, and where is the present? Time flies like a white colt, difficult to grasp.' After saying this, he disappeared.", "Tao Yinju gathered the people, stated the teachings, and had them loudly recite the name of Amitabha (Amitabha, the Buddha of the Western Paradise), then passed away facing west. Heavenly music came from the west and dissipated after a long time. The emperor ordered him to be buried in Fenxi.", "", "Liu Qiu (Liu Qiu, a personal name)", "Whose courtesy name was Lingyu, was a native of Nanyang. During the Tai Shi period of the Song Dynasty, he served as the magistrate of Dangyang County. At the age of thirty-two, he resigned from his position as the assistant administrator of Nan Commandery and retired to a thatched cottage. He wore deerskin, ate wood sesame, deeply contemplated Buddhist principles, and performed rituals and recited scriptures six times a day. He annotated the Avatamsaka Sutra (Avatamsaka Sutra), dividing it into the Sudden and Gradual schools, and commented on the Lotus Sutra (Lotus Sutra) and the Diamond Sutra (Diamond Sutra), personally lecturing on them. The world highly respected him.", "Jingxi (Jingxi, a place name) said, 'Master Sengzhao (Sengzhao, a prominent Buddhist monk) used clouds to symbolize the Dharma, and Layman Liu used clouds to symbolize response. It is a pity that the truth of Tianzhong has passed away, while worldly people stubbornly discuss its principles. Where is the distinction between the religious and the secular?'", "After Emperor Gao of Qi (Qi Gao Emperor, the emperor of the Southern Qi Dynasty) ascended the throne, he summoned him with a wheeled cart (wheeled cart, a cart wrapped in cattails) and bundles of silk (bundles of silk, bundles of silk) to serve as a Gentleman Cavalier Attendant. Liu Qiu did not accept. Later, Prince Jingling (Prince Jingling, a prince of the Southern Qi Dynasty) entrusted someone to send a letter of invitation, and Liu Qiu replied, 'I am sick in bed in all four seasons, and busy with irrigation and planting in three seasons. I only want to enjoy the remaining shade in the mountains and marshes, and entrust my late-life emotions to fish and birds. Is this not the profound kindness of Emperors Yao and Shun, and the great benevolence of the Dukes of Zhou and Shao?'", "In the early years of Jianwu, the court summoned him to be a Doctor of the Imperial Academy, but he did not accept. He died in Jiangzhou at the age of sixty. At the time of his death, white clouds lingered, the room was filled with strange fragrance, and the sound of bells and chanting echoed in the sky." ] }
。赴葬者數百人。餘論為集二十四卷。朝以文為世范。行為士。則謚文范先生。
傅翕
字玄風。義烏人。母王齊。建武四年五月八日生。端靖淳和。無所受著。與里人漁。以籠盛魚沉水中祝曰。欲去者去。止者留。人以為愚。年十六娶留氏。子二人。普建．普成。洎二十四漁于稽停塘下。梵僧嵩頭陀語曰。我昔與汝于毗婆尸佛前發願度眾生。今兜率宮受用悉在。何當還耶。令視水。則圓光寶蓋環覆其身。乃悟曰。爐韛之所多鈍鐵。良醫門下足病人。方急度生。何暇思兜率樂。從僧至松山下雙梼樹間曰。此修行地也。結庵自號雙林樹下當來解脫善慧大士種植蔬果。任人採取。為人傭工。與妻妙光晝作夜歸。敷演佛法。苦行七年。宴坐見釋迦．金粟．定光三佛東來。放光如日。又金色自天下集於身。拳握之內或吐妙香。胸臆之間乍表金色。空聲唱言。成道之日。當代釋迦坐道場。由此四眾沓至作禮。郡守王烋謂是妖妄。囚之。兼旬不食。愧而釋之。還山愈精進。師事者日眾。乃曰。我從兜率宮來。為說無上菩提。昔隱此事。今不覆藏。正為相接。大通六年使奉書詣闕。謂帝國主。救世菩薩。其言上．中．下三善。以虛懷為上。護養眾生為終。且云。大士誓弘正教。普度群物。聞皇帝志善。欲來議論。詔曰。
【現代漢語翻譯】 現代漢語譯本：參加葬禮的有數百人。後人評論他編輯的二十四卷著作，朝廷認為他的文章可以作為世人的典範，他的行為可以作為士人的榜樣，於是追諡他為文范先生。
傅翕（字玄風，義烏人）。他的母親王齊，在建武四年五月八日生下了他。他為人端莊平和，沒有什麼執著。他與鄉里人在一塊兒打漁，用籠子裝著魚沉入水中，祝告說：『想走的就走，想留的就留。』人們認為他很愚蠢。十六歲時娶留氏為妻，生了兩個兒子，名叫普建、普成。到了二十四歲時，他在稽停塘下打漁，梵僧嵩頭陀對他說：『我過去曾與你在毗婆尸佛前發願度化眾生，現在兜率宮的享用都已準備好了，你何時回去呢？』讓他看水，只見圓光寶蓋環繞覆蓋他的身體。他這才醒悟說：『爐火風箱裡出的大多是鈍鐵，好醫生門下總有許多病人。現在急於度化眾生，哪裡有空閑思念兜率天的快樂呢？』於是跟隨僧人來到松山下的兩棵梼樹之間，說：『這裡是修行的地方啊。』便結廬自稱雙林樹下當來解脫善慧大士，種植蔬菜瓜果，任人採摘。為人做傭工，與妻子妙光白天勞作，夜晚回家，宣講佛法。苦行七年，在靜坐中見到釋迦牟尼佛、金粟佛、定光佛從東方而來，放出光明如同太陽。又有金色的光芒從天上彙集到他的身上，拳頭緊握時會吐出美妙的香氣，胸口之間時常顯現金色。空中傳來聲音說：『成道之日，你將代替釋迦牟尼佛坐在道場。』從此四方信眾紛紛前來禮拜。郡守王烋認為他是妖言惑眾，便把他囚禁起來。他十多天不吃東西，王烋感到慚愧，便釋放了他。他回到山中更加精進，拜他為師的人越來越多。於是他說：『我從兜率宮而來，是爲了宣說無上菩提。過去隱瞞這件事，現在不再隱瞞，正是爲了與你們相接。』大通六年，他派人奉書信到朝廷，稱皇帝為帝國主，救世菩薩。信中說上、中、下三種善，以上虛懷若谷為上，以護養眾生為終。並且說：『大士我發誓弘揚正教，普度眾生。聽說皇帝您志向善良，想來與您議論。』皇帝下詔說：
【English Translation】 English version: Hundreds of people attended the funeral. Later generations commented on the twenty-four volumes of works he compiled. The court considered his writings to be a model for the world and his conduct to be a model for scholars, so he was posthumously honored as Mr. Wenfàn.
Fù Xī (傅翕), also known as Xuánfēng (玄風), was a native of Yìwū (義烏). His mother, Wáng Qí (王齊), gave birth to him on the eighth day of the fifth month of the fourth year of the Jiànwǔ (建武) era. He was dignified, gentle, and unattached to anything. He fished with the villagers, putting fish in a cage and submerging it in the water, praying: 'Those who want to leave, leave; those who want to stay, stay.' People thought he was foolish. At the age of sixteen, he married a woman of the Liú (留) family and had two sons, Pǔjiàn (普建) and Pǔchéng (普成). When he was twenty-four, while fishing at the Jī tíng Pond (稽停塘), the Brahmin monk Sōng tóutuó (嵩頭陀) said to him: 'In the past, you and I made a vow before the Vipaśyin Buddha (毗婆尸佛) to liberate sentient beings. Now, the enjoyments of the Tuṣita Heaven (兜率宮) are all prepared. When will you return?' He was told to look at the water, and he saw a halo of light and a jeweled canopy surrounding his body. He then realized: 'The furnace produces mostly dull iron, and the good doctor's door is always full of patients. Now I am eager to liberate sentient beings, how can I have time to think about the pleasures of the Tuṣita Heaven?' So he followed the monk to the two Táo trees (梼樹) at the foot of Mount Sōng (松山), saying: 'This is a place for cultivation.' He built a hut and called himself the 'Great Knight of Good Wisdom (善慧大士) of Future Liberation under the Twin Trees (雙林樹下),' planting vegetables and fruits for people to pick. He worked as a hired laborer, and with his wife, Miàoguāng (妙光), he worked during the day and returned home at night, expounding the Buddha's teachings. After seven years of ascetic practice, in meditation he saw Śākyamuni Buddha (釋迦), Kāśyapa Buddha (金粟), and Dīpankara Buddha (定光) coming from the east, emitting light like the sun. Golden light gathered from the sky onto his body, and when he clenched his fist, it emitted a wonderful fragrance. Golden light often appeared between his chest and abdomen. A voice in the air proclaimed: 'On the day of enlightenment, you will sit in the Bodhi-mandala (道場) in place of Śākyamuni.' From then on, people from all directions came to pay homage. The governor, Wáng Xiū (王烋), considered him to be a heretic and imprisoned him. He did not eat for more than ten days, and Wáng Xiū felt ashamed and released him. He returned to the mountain and became even more diligent, and more and more people became his disciples. So he said: 'I came from the Tuṣita Heaven to proclaim the unsurpassed Bodhi (菩提). I hid this in the past, but now I will no longer hide it, precisely to connect with you.' In the sixth year of the Dàtōng (大通) era, he sent someone to present a letter to the court, addressing the emperor as the 'Lord of the Empire, Bodhisattva Who Saves the World.' The letter spoke of the three kinds of goodness, superior, middle, and inferior, with emptiness as the highest and protecting and nurturing sentient beings as the end. It also said: 'I, the Great Knight, vow to promote the true teachings and universally liberate all beings. I have heard that Your Majesty is virtuous and wishes to come and discuss this with you.' The emperor issued an edict, saying:
善慧欲度脫眾生。解一切纏縛。大士行無方所。欲來隨意。十二月至鐘山。明年三月八日至闕。帝素聞神異。預敕鎖門。及門不得入。以大槌一扣諸門盡開。徑入善言殿。謁者三贊不拜。直上御榻。對語異常。為設食。食竟出鐘山。坐定林松下。縣官資給。勝士雲集。初入都持二木槌。至是號扣門槌云。大同元年請講三慧般若於重云殿。公卿畢集。天子至。眾皆迎。大士不動。御史中丞問。答曰。法地若動。一切法不安。已而辨詰如響。講罷賜徑寸水火珠。二取于日月。翌日獨延其語。于壽光殿夜漏上乃出。五年入都與帝論息而不滅。謂帝曰。一切色像莫不歸空。無量妙法不出真如。天下非道不安。非理不樂。帝默然。太清二年三月白眾將持不食。上齋燒身。為大明燈供養三寶。普度切。弟子哀懼。勸請願輸己命代者十九人。燒臂．燒指．馘耳．劓鼻者二十八人。持上齋三日不食者十五人。賣身奉供者二十餘人。梁末饑亂。日與其徒拾橡栗。揉草作糜以活。閭里盜不忍犯。嘗曰。我賢劫千佛中一佛。若愿生千佛中。即得見我。弟子慧榮等欲建龍華會。大士曰。汝可作諸佛停光會。龍華會是我事也。若從吾言。定見龍華。又曰。吾悟道四十劫。釋迦方始發心。只為釋迦能捨身。所以先我成佛。陳天嘉二年。山中行道。常
【現代漢語翻譯】 現代漢語譯本 善慧（Bodhisattva的別名，意為具有智慧和慈悲的人）想要度脫眾生，解開一切纏縛。這位大士（偉大的修行者）的行蹤沒有固定的地方，想來就來，隨心所欲。十二月到達鐘山，第二年三月八日到達闕（皇宮）。皇帝（帝）一向聽說他的神異，預先下令鎖門。但（善慧）到達門前卻不得入內，於是用大槌一敲，所有的門都開了。他直接進入善言殿，謁者（負責引導朝見的人）三次唱贊，他都不拜，逕直走上御榻（皇帝的座位）。（他和皇帝）對話的內容非常不同尋常。皇帝為他準備了食物，他吃完后就離開了鐘山，在定林寺的松樹下坐定。縣官提供資助，許多有學識的人聚集而來。他最初進入都城時拿著兩把木槌，到這時被稱為『扣門槌』。大同元年，（他）在重云殿講解三慧般若（般若智慧的三種形式），公卿大臣全部聚集，天子也到了，眾人都起身迎接，但大士（善慧）一動不動。御史中丞（官名）問他原因，他回答說：『法地如果動搖，一切法都不能安穩。』之後，他的辯論和詰問像回聲一樣響亮。講經完畢，皇帝賜給他一顆直徑一寸的水火珠。他兩次從日月那裡取東西。第二天，皇帝單獨留下他談話，直到壽光殿的夜漏（古代計時器）顯示時間很晚才讓他離開。五年後，（他）進入都城與皇帝討論息而不滅的道理，對皇帝說：『一切色像（物質現象）沒有不歸於空的，無量妙法（深奧的佛法）沒有不是出自真如（事物的本性）的。天下沒有道就不能安定，沒有理就不能快樂。』皇帝沉默不語。太清二年三月，（他）告訴眾人，他將要持不食（不吃東西），在上齋（一種佛教儀式）中燒身，作為大明燈供養三寶（佛、法、僧），普度一切。弟子們哀傷恐懼，勸說（人們）獻出自己的生命來代替他，有十九人。燒臂、燒指、割耳、割鼻的有二十八人。持上齋三天不吃東西的有十五人。賣身奉獻的有二十餘人。梁朝末年發生饑荒和戰亂，（他）每天和他的弟子們撿拾橡子和栗子，揉草做成粥來維持生命。附近的盜賊都不忍心侵犯他。他曾經說過：『我是賢劫（佛教中的一個時代）千佛中的一佛，如果希望生在千佛之中，就能見到我。』弟子慧榮等人想要建立龍華會（彌勒佛下生時舉行的盛會），大士（善慧）說：『你們可以作諸佛停光會（一種佛教儀式）。龍華會是我的事。如果聽從我的話，一定能見到龍華。』又說：『我悟道四十劫（極長的時間單位），釋迦（釋迦牟尼佛）才剛剛發心。只因爲釋迦能夠捨身，所以比我先成佛。』陳天嘉二年，（他）在山中行走，經常
【English Translation】 English version Shanhui (another name for Bodhisattva, meaning one with wisdom and compassion) wanted to liberate all beings and untie all entanglements. This great Bodhisattva's (great practitioner) movements were not fixed; he came and went as he pleased. In the twelfth month, he arrived at Zhongshan, and on the eighth day of the third month of the following year, he arrived at the Que (imperial palace). The Emperor (Di) had always heard of his divine abilities and ordered the gates to be locked in advance. However, when (Shanhui) arrived at the gate, he could not enter, so he knocked with a large mallet, and all the gates opened. He went directly into the Shanyan Hall, and the usher (the person responsible for guiding audiences) chanted praises three times, but he did not bow, and went straight to the imperial couch (the Emperor's seat). (He and the Emperor) had a very unusual conversation. The Emperor prepared food for him, and after he finished eating, he left Zhongshan and sat down under the pine trees of Dinglin Temple. The county officials provided assistance, and many learned people gathered. When he first entered the capital, he carried two wooden mallets, which were then called 'gate-knocking mallets'. In the first year of Datong, (he) lectured on the Three Wisdoms of Prajna (three forms of prajna wisdom) in the Chongyun Hall. All the dukes and ministers gathered, and the Emperor also arrived. Everyone rose to greet him, but the great Bodhisattva (Shanhui) did not move. The Imperial Censor (official title) asked him why, and he replied, 'If the Dharma ground shakes, all Dharmas cannot be stable.' After that, his debates and interrogations echoed loudly. After the lecture, the Emperor gave him a water-fire pearl one inch in diameter. He took things from the sun and moon twice. The next day, the Emperor kept him alone for conversation, and only let him leave when the night clock (ancient timekeeping device) in the Shougong Hall showed that it was late. Five years later, (he) entered the capital and discussed the principle of cessation without extinction with the Emperor, saying to the Emperor, 'All material phenomena (material phenomena) inevitably return to emptiness, and all immeasurable wonderful Dharmas (profound Buddhist teachings) originate from Suchness (the nature of things). The world cannot be stable without the Dao, and cannot be happy without reason.' The Emperor was silent. In the third month of the second year of Taiqing, (he) told everyone that he was going to observe non-eating (not eating anything), and burn his body in the Shangzhai (a Buddhist ritual) as a great bright lamp to offer to the Three Jewels (Buddha, Dharma, Sangha), and universally liberate all. The disciples were sad and fearful, and persuaded (people) to offer their lives in his place, and there were nineteen people. There were twenty-eight people who burned their arms, burned their fingers, cut off their ears, and cut off their noses. There were fifteen people who observed Shangzhai for three days without eating. There were more than twenty people who sold themselves to make offerings. At the end of the Liang Dynasty, there were famines and wars, and (he) and his disciples collected acorns and chestnuts every day, and kneaded grass to make porridge to sustain their lives. The local thieves could not bear to violate him. He once said, 'I am one of the thousand Buddhas of the Bhadrakalpa (an era in Buddhism). If you wish to be born among the thousand Buddhas, you will see me.' The disciples Huirong and others wanted to establish the Longhua Assembly (a grand gathering held when Maitreya Buddha descends), and the great Bodhisattva (Shanhui) said, 'You can hold the Buddhas' Light-Stopping Assembly (a Buddhist ritual). The Longhua Assembly is my affair. If you follow my words, you will surely see Longhua.' He also said, 'I attained enlightenment forty kalpas (extremely long unit of time) ago, and Shakya (Shakyamuni Buddha) only just made the vow. It is only because Shakya was able to sacrifice his body that he became a Buddha before me.' In the second year of Tianjia of the Chen Dynasty, (he) walked in the mountains, often
見七佛在前。維摩從后。謂弟子曰。七佛中唯釋迦數與我語。光大二年冬。嵩示寂龍丘。巖大士曰。嵩公已還兜率天。與我度生之侶去已盡矣。我不得久住。作還源詩十二章。大建元年四月二十四日示寂。年七十三。三日體猶柔暖香潔。又七日。縣令陳鐘耆來禮敬。傳香次及大士。猶反手受香。眾益驚歎。葬潛邵渚松山之隅。累甓為床。置尸其上。遵遺命也。尚書僕射徐陵奉敕撰碑。今雙林寺即所居山。山有古松。大士曾於松間以斧為誓願度眾生。今斧痕存。俗呼斧跡樹。以剩飯飼虎擲林間化為石青。白錯雜可作數珠。人謂飯石。鎧庵云。荊溪止觀義例。東陽大士位居等覺尚以三觀四運為心要。故獨自詩云。獨自精其實離聲名。三觀一心融萬品。荊棘叢林何處生。獨自作。問我心中何所著。推撿四運並無生。千端萬累何能縛。觀此則五十挍計。經謂始自凡夫。終至等覺。皆行五悔。豈不吻合。今暗證者未得謂得。忽棄修證。豈不為大士所羞。傳燈云。武帝命大士講經。執拍板唱四十九頌。或以經相參題為夾頌金剛觀。竹庵云。多用三性義語。恐北方相宗人師竊大士名也。大士既彌勒化身。若以無著所受偈計之。何矛盾如此。如雲優波初請問經首立何言。準大論阿泥樓豆䇿。阿難請問本非優波或云只以拍板揮案一下帝問
【現代漢語翻譯】 現代漢語譯本 見七佛在前（指過去七佛）。維摩詰（Vimalakirti，一位著名的在家菩薩）在後。嵩頭陀（指傅大士，下同）對弟子們說：『七佛之中，只有釋迦牟尼佛曾經與我對話。』光大二年冬天，嵩頭陀在龍丘圓寂。巖大士說：『嵩公已經回到兜率天（Tusita Heaven，彌勒菩薩居住的凈土），與我一同度化眾生的同伴都已離去。我不能久留。』於是作了十二首《還源詩》。大建元年四月二十四日圓寂，享年七十三歲。三天後，身體依然柔軟溫暖，散發著清香。又過了七天，縣令陳鐘耆前來禮敬，傳遞香時輪到大士，他仍然反手接過香。眾人更加驚歎。安葬在潛邵渚松山的山腳下，用磚頭壘成床，將遺體放置其上，這是遵照他的遺命。尚書僕射徐陵奉皇帝的命令撰寫碑文。現在的雙林寺就是他曾經居住的山。山上有古松，大士曾經在松樹間用斧頭立誓要度化眾生，現在斧頭的痕跡還在，世俗稱之為斧跡樹。用剩下的飯餵老虎，老虎將飯擲于林間，化為青白相間的石頭，可以用來製作念珠，人們稱之為飯石。鎧庵說，荊溪止觀的義例中，東陽大士的地位等同於等覺菩薩，仍然以三觀四運作為修行的核心要領。所以他自己作詩說：『獨自精進求其實，遠離聲名之虛妄。三觀一心融萬品，荊棘叢林何處生？』又獨自作詩說：『問我心中何所著？推撿四運並無生。千端萬累何能縛？』由此看來，五十位階的校計，正如經書所說，從凡夫開始，直到等覺菩薩，都要實行五悔。這豈不是完全吻合嗎？現在那些暗中自以為證悟的人，還沒有得到就以為得到了，忽然放棄修行證悟，豈不是要被大士所羞愧？《傳燈錄》記載，武帝命令大士講解經書，他手持拍板唱誦四十九首頌，或者用經文相互參照，題目為《夾頌金剛觀》。竹庵說，其中多用三性（三自性，即遍計所執性、依他起性、圓成實性）的義理，恐怕是北方相宗的人假借大士的名義。大士既然是彌勒菩薩的化身，如果用無著菩薩所接受的偈頌來衡量，為何矛盾如此之大？例如說優波毱多（Upagupta，一位早期佛教聖人）最初請問經書時，開頭說了什麼？按照《大智度論》的說法，阿泥樓豆（Aniruddha，佛陀的弟子）用鞭策的方法。阿難（Ananda，佛陀的侍者）請問，本來不是優波毱多，或者說只是用拍板在桌案上敲了一下，皇帝問了什麼？
【English Translation】 English version He saw the Seven Buddhas in front (referring to the Seven Buddhas of the Past). Vimalakirti (Vimalakirti, a famous lay Bodhisattva) was behind. Fu Dashi (referring to Tou Tuo, same below) said to his disciples: 'Among the Seven Buddhas, only Shakyamuni Buddha has spoken to me.' In the winter of the second year of Guangda, Tou Tuo passed away in Longqiu. Yan Dashi said: 'Gong Tou has returned to Tusita Heaven (Tusita Heaven, the pure land where Maitreya Bodhisattva resides), and the companions who have been with me to save sentient beings have all left. I cannot stay long.' So he wrote twelve 'Returning to the Source Poems'. He passed away on the 24th day of the fourth month of the first year of Dajian, at the age of seventy-three. Three days later, his body was still soft and warm, emitting a fragrance. After another seven days, the county magistrate Chen Zhongqi came to pay his respects. When the incense was passed to Dashi, he still took the incense with his backhand. The crowd was even more amazed. He was buried at the foot of Song Mountain in Qian Shaozhu, with bricks piled up as a bed, and his body placed on it, in accordance with his will. Xu Ling, the servant of the Ministry of Personnel, wrote the inscription on the order of the emperor. The current Shuanglin Temple is the mountain where he used to live. There are ancient pine trees on the mountain. Dashi once made a vow with an axe between the pine trees to save sentient beings. Now the traces of the axe are still there, and the world calls it the Axe Trace Tree. He fed the leftover rice to the tigers, and the tigers threw the rice into the forest, which turned into blue and white stones, which can be used to make rosary beads. People call it Rice Stone. Kai'an said that in the Yili of Jingxi Zhi Guan, the position of Dongyang Dashi is equivalent to that of an Equal Enlightenment Bodhisattva, and he still uses the Three Contemplations and Four Movements as the core elements of his practice. So he wrote a poem himself: 'Cultivate diligently alone to seek the truth, stay away from the vanity of fame. The Three Contemplations and One Mind merge all things, where do the thorny jungles come from?' He also wrote a poem alone: 'Ask me what I am attached to in my heart? Examining the Four Movements, there is no birth. How can thousands of burdens bind me?' From this point of view, the calculation of the fifty stages, as the scriptures say, starts from ordinary people and goes all the way to Equal Enlightenment Bodhisattvas, all of whom must practice the Five Repentances. Isn't this completely consistent? Now those who secretly think they have attained enlightenment, think they have attained it before they have, and suddenly give up practicing enlightenment, wouldn't they be ashamed by Dashi? The 'Transmission of the Lamp' records that Emperor Wu ordered Dashi to explain the scriptures. He held a clapper and chanted forty-nine verses, or used scriptures to refer to each other, with the title 'Clamped Praise of the Diamond Contemplation'. Zhu'an said that it uses a lot of the meaning of the Three Natures (Three Self-Natures, namely, Parikalpita-svabhava, Paratantra-svabhava, and Parinispanna-svabhava), I am afraid that people of the Northern Dharma Characteristics School are borrowing the name of Dashi. Since Dashi is the incarnation of Maitreya Bodhisattva, if we measure it with the verses received by Asanga Bodhisattva, why is the contradiction so great? For example, what did Upagupta (Upagupta, an early Buddhist saint) say at the beginning when he first asked about the scriptures? According to the 'Mahaprajnaparamita Sastra', Aniruddha (Aniruddha, the Buddha's disciple) used the method of spurring. Ananda (Ananda, the Buddha's attendant) asked, it was not originally Upagupta, or he just tapped the table with a clapper, what did the emperor ask?
志公。公云。大士講經竟。然大士入朝公已去世二十一年。何從有此問答。樓穎編大士言行錄其與帝問答佛法妙義。及講經旨趣。甚詳何獨講般若時揮案一下。俾帝罔措耶。
僧稠
鉅鹿孫氏。年二十八依實法師于景明寺。從道房禪師。受行止觀。攝心旬日得定。又修涅槃聖行。四念處法。觀身不凈。寐夢寤見都無慾想。安居五夏。夏惟一食。計米四斗。或未熟入定。則併爲禽鳥所啖。嘗九日修死想觀。以所詣白少林䟦陀三藏。藏曰。蔥嶺以東習禪定者。汝為最矣。復詣懷州西王屋山修習前法。遇兩虎鬥。哮吼震巖。以錫杖中解散去。黃門侍郎李奘求禪要。為說止觀法兩卷。北齊文宣詔教化眾生。郊迎出山。為說三界本空。萬法如幻。榮華世相曷可常保。帝毛豎汗流。構雲門于鄴城禮奉甚至。師宴坐一室。殊不送迎。弟子陳曰。皇帝降駕。師不送迎。輿情不悅。師曰。賓頭盧迎王七步。致令失國。吾德不逮。儀相忝同。所以不敢自欺。冀致福于帝耳。帝惑讒𧮂。欲躬加害。師冥知。五鼓乘牛車往谷口。距寺二十里拱立道周。帝怪問。師曰。身血不凈。恐污伽藍。待罪於此。帝拜伏愧悔。謂楊遵彥曰。若此真人。何可譭謗。欲負師還寺。師磬折不受。帝曰。弟子負師。遍天下未足謝。𠎝同輦還宮。問。弟子
【現代漢語翻譯】 現代漢語譯本： 志公（Zhi Gong，人名）。書中記載：『志公說，菩薩講經完畢。』然而志公入朝時，菩薩已經去世二十一年了。怎麼會有這樣的問答呢？樓穎編撰的《菩薩言行錄》中，詳細記載了菩薩與皇帝問答佛法妙義，以及講經的旨趣。為何唯獨在講《般若經》時，菩薩揮動桌案一下，讓皇帝不知所措呢？
僧稠（Seng Chou，人名）
僧稠，鉅鹿孫氏人。二十八歲時，跟隨實法師在景明寺出家。又跟隨道房禪師，修習止觀。收攝心念十日便得禪定。又修習《涅槃經》中的聖行，四念處法。觀自身不凈，夢中醒來都無慾念。安居五夏，每夏只吃一頓飯，計算下來只吃四斗米。有時還沒煮熟就入定，米都被鳥雀吃光了。曾經九日修習死想觀。將所悟到的告訴少林寺的跋陀三藏（Buddhabhadra，人名）。跋陀三藏說：『蔥嶺以東修習禪定的人，你算是最優秀的了。』他又前往懷州西王屋山修習以前的法門。遇到兩隻老虎相鬥，吼叫聲震動山巖。他用錫杖將老虎勸解開。黃門侍郎李奘（Li Zhuang，官名）向他求教禪定的要領，他為李奘講解了止觀法兩卷。北齊文宣帝（Wenxuan Emperor of Northern Qi）下詔讓他教化眾生，在郊外迎接他出山。他為皇帝講解三界本空，萬法如幻，榮華世相不可長保的道理。皇帝聽后毛髮豎立，汗流浹背。於是在鄴城建造雲門寺，以極其隆重的禮節供奉僧稠。僧稠在禪房宴坐，從不親自送迎。弟子陳述說：『皇帝親自駕臨，師父您不送迎，輿論很不高興。』僧稠說：『賓頭盧（Pindola，十六羅漢之一）迎接國王七步，導致國家滅亡。我的德行不夠，儀容卻與他相似，所以不敢自欺，希望為皇帝帶來福報。』皇帝聽信讒言，想要親自加害僧稠。僧稠在冥冥之中預知此事，五更時分乘坐牛車前往谷口，距離寺廟二十里處拱手而立。皇帝感到奇怪，問道：『這是為什麼？』僧稠說：『我的身體血污不凈，恐怕會玷污伽藍（Sangharama，寺廟），所以在此等候治罪。』皇帝拜倒在地，感到慚愧後悔，對楊遵彥（Yang Zunyan，人名）說：『像這樣的真人，怎麼可以譭謗呢？』想要背僧稠回寺廟，僧稠彎腰拒絕。皇帝說：『弟子揹負師父，走遍天下也不足以謝罪。』堅持要與僧稠同乘一輛車回宮，問道：『弟子』
【English Translation】 English version: Zhi Gong (name of a person). The record states: 'Zhi Gong said, the Bodhisattva has finished lecturing on the sutra.' However, when Zhi Gong entered the court, the Bodhisattva had already passed away for twenty-one years. How could there be such a question and answer? Lou Ying's compiled 'Record of the Bodhisattva's Words and Deeds' details the Bodhisattva's questions and answers with the emperor on the profound meanings of the Buddha's teachings, as well as the purpose of lecturing on the sutras. Why is it that only when lecturing on the 'Prajna Sutra' did the Bodhisattva strike the table once, leaving the emperor at a loss?
Seng Chou (name of a person)
Seng Chou, a native of the Sun family in Julu. At the age of twenty-eight, he became a monk at Jingming Temple, following Dharma Master Shi. He also followed Chan Master Daofang, practicing cessation and contemplation (止觀, Zhi Guan). He attained Samadhi (禪定, Chan Ding) after focusing his mind for ten days. He also practiced the sacred practices in the 'Nirvana Sutra', the Four Foundations of Mindfulness (四念處, Si Nian Chu). Contemplating the impurity of his body, he had no desires in his dreams or when awake. He spent five summers in retreat, eating only one meal each summer, totaling four dou (斗, a unit of dry volume) of rice. Sometimes he would enter Samadhi before the rice was cooked, and the rice would be eaten by birds. He once practiced the contemplation of death for nine days. He told Buddhabhadra (跋陀三藏, Ba Tuo San Zang), the Tripitaka Master of Shaolin Temple, about his insights. Buddhabhadra said: 'Among those who practice Chan meditation east of the Pamir Mountains, you are the most outstanding.' He then went to the West Wangwu Mountain in Huaizhou to practice the previous Dharma. He encountered two tigers fighting, their roars shaking the cliffs. He used his staff to separate them. Li Zhuang (李奘, Li Zhuang), the Yellow Gate Attendant, sought the essentials of Chan meditation from him, and he explained two volumes of cessation and contemplation to Li Zhuang. Emperor Wenxuan of Northern Qi (北齊文宣帝, Bei Qi Wen Xuan Di) issued an edict for him to teach and transform sentient beings, and welcomed him out of the mountains in the suburbs. He explained to the emperor the principle that the Three Realms (三界, San Jie) are fundamentally empty, all dharmas are like illusions, and the glory and splendor of the world cannot be maintained forever. The emperor's hair stood on end and he was covered in sweat. He then built Yunmen Temple in Yecheng, and offered offerings to Seng Chou with extremely grand ceremonies. Seng Chou sat in meditation in his room and never personally greeted or saw off guests. His disciple Chen Shu said: 'The emperor has personally come, but you, Master, do not greet or see him off, and public opinion is very unhappy.' Seng Chou said: 'Pindola (賓頭盧, Bin Tou Lu), welcomed the king seven steps, leading to the destruction of the country. My virtue is not enough, but my appearance is similar to his, so I dare not deceive myself, hoping to bring blessings to the emperor.' The emperor listened to slander and wanted to harm Seng Chou himself. Seng Chou knew this in the dark, and at the fifth watch he rode an ox cart to the mouth of the valley, standing with his hands clasped twenty li (里, a unit of distance) away from the temple. The emperor was surprised and asked: 'Why is this?' Seng Chou said: 'My body is impure with blood, and I am afraid that it will defile the Sangharama (伽藍, Qie Lan, temple), so I am waiting here to be punished.' The emperor bowed to the ground, feeling ashamed and remorseful, and said to Yang Zunyan (楊遵彥, Yang Zunyan): 'How can such a true person be slandered?' He wanted to carry Seng Chou back to the temple, but Seng Chou bent down and refused. The emperor said: 'It is not enough for this disciple to carry the Master all over the world to atone for my sins.' He insisted on sharing a carriage with Seng Chou back to the palace and asked: 'Disciple'
前身何人。師曰。曾作羅剎王。今猶好殺。祝盆水使親見羅剎像。又問。弟子未見佛之靈異。師為我示現。師曰。非沙門所宜。強之投加沙于地。帝遣人舉。增至數十不能動。師令沙彌取之。初無難矣。帝益敬信。請受菩薩大戒。留禁中四十日。乾明四年四月示寂。壽八十一。臘五十。敕設齋．阇維．建塔。僕射魏收銘。
抱玉
前身尼道跡。號總持。得法達磨。磨西返令言所得。跡曰。我今所解如慶喜見阿閦佛國。一見更不再見。磨曰。汝得吾肉。遁居湖之下嶺峰頂。誦法華十萬部。二十年不下山。示寂塔于廬。大同元年出青蓮華。啟塔肉身不壞。華出舌根。獲蓮經一部。敕置法華寺。今改觀音。以法華名山。尼塔猶存。淳熙中僧凈然立祖堂碑云。唐肅宗時。抱玉姓唐。母梅孕協靈祥。即惡葷穢。既誕齔歲思佛。乘于彼出家。愿誦蓮經。三月通貫。日持七部。年二十詣京受戒。時帝夢僧誦法華。口出異光。吳音清亮。翌旦敕誦法華僧二百餘人入禁中。視之。非所夢者。其抱玉方入關。關令問來意。答云。善誦蓮經。特來受戒。令奏。帝召見曰。朕所夢者。音容宛若。賜坐誦經。至隨喜功德品。口角放五色光。帝夢中所睹光即此也。經畢賜七寶湯。別為築壇受戒。賜名大光。封天下上座。居京三年。專一
【現代漢語翻譯】 現代漢語譯本 前身是何人？師父說：『曾經是羅剎王（Rākṣasa-king，惡鬼之王），現在仍然喜歡殺戮。』祝願用盆中的水使他親眼看見羅剎的形象。又問：『弟子未曾見過佛的靈異，師父為我示現一下。』師父說：『這不是沙門（Śrāmaṇa，出家修道者）所應該做的。』（皇帝）強烈要求，師父便向地上投擲沙子，皇帝派人去舉，增加到幾十個人也不能移動。師父讓沙彌（Śrāmaṇera，小沙彌）去取，最初沒有困難。皇帝更加敬佩信服，請求受菩薩大戒。留在宮中四十天。乾明四年四月圓寂，享年八十一歲，僧臘五十年。皇帝下令設齋、阇維（ cremation，火化）、建塔。僕射魏收撰寫銘文。
抱玉
前身是尼姑道跡，法號總持，從達磨（Bodhidharma，禪宗初祖）處得法。達磨西返時詢問她所得。道跡說：『我現在所理解的，就像慶喜（Ānanda，阿難）看見阿閦佛國（Akshobhya-buddhakṣetra，不動佛剎土）一樣，一見之後便不再見。』達磨說：『你得到了我的肉。』於是隱居在湖的下面，山嶺的頂峰，誦《法華經》十萬部，二十年不下山。圓寂后塔在廬山。大同元年，塔中出現青蓮華。打開塔，肉身沒有腐壞，蓮花從舌根長出，獲得《蓮經》一部。皇帝下令安置在法華寺，現在改為觀音寺。因為法華山而得名，尼姑的塔仍然存在。淳熙年間，僧人凈然立祖堂碑記載：唐肅宗時，抱玉姓唐，母親梅氏懷孕時有靈異的祥兆，厭惡葷腥。出生后，年幼時就思慕佛法，於是出家。發願誦《蓮經》，三個月就全部通曉，每天持誦七部。二十歲時到京城受戒。當時皇帝夢見僧人誦《法華經》，口中發出奇異的光芒，吳地的聲音清亮。第二天，下令召集誦《法華經》的僧人二百餘人進入宮中，檢視，不是夢中所見之人。當時抱玉正入關，關令問她來意，回答說：『善於誦《蓮經》，特來受戒。』關令上奏。皇帝召見她說：『朕夢見的人，音容宛如。』賜座誦經，到《隨喜功德品》時，口角放出五色光芒，皇帝夢中所見的光就是這個。誦經完畢，賜予七寶湯，另外為她築壇受戒，賜名大光，封為天下上座。在京城住了三年，專心修行。
【English Translation】 English version 『Who was he in his previous life?』 The master said, 『He was once a Rākṣasa-king (惡鬼之王, king of the evil spirits), and he still delights in killing.』 He blessed water in a basin to allow the emperor to personally see the image of a Rākṣasa. The emperor further asked, 『This disciple has not yet witnessed the spiritual wonders of the Buddha; may the master reveal them to me.』 The master replied, 『It is not fitting for a Śrāmaṇa (出家修道者, ascetic) to do so.』 Upon the emperor's insistence, the master threw sand onto the ground. The emperor ordered men to lift it, but even with dozens of men, they could not move it. The master then instructed a Śrāmaṇera (小沙彌, novice monk) to lift it, which he did with no difficulty. The emperor's respect and faith grew, and he requested to receive the Bodhisattva precepts. He stayed in the palace for forty days. In the fourth month of the Qianming era, he passed away at the age of eighty-one, with fifty years as a monk. The emperor ordered a vegetarian feast to be held, cremation (阇維), and a pagoda to be built. The minister Wei Shou wrote the inscription.
Bao Yu (抱玉)
In her previous life, she was the nun Daoji, with the Dharma name Zongchi. She received the Dharma from Bodhidharma (達磨, founder of Zen Buddhism). When Bodhidharma returned westward, he asked her about her attainment. Daoji said, 『What I understand now is like Ānanda (阿難) seeing the Akshobhya-buddhakṣetra (阿閦佛國, the Buddha-field of Akshobhya); one glimpse and no more.』 Bodhidharma said, 『You have obtained my flesh.』 Thereupon, she secluded herself beneath the lake and on the summit of the mountain, reciting the Lotus Sutra one hundred thousand times, not descending the mountain for twenty years. After her death, her pagoda was on Mount Lu. In the first year of the Datong era, a blue lotus flower emerged from the pagoda. Upon opening the pagoda, her physical body had not decayed, and the lotus flower grew from her tongue. A copy of the Lotus Sutra was obtained. The emperor ordered it to be placed in the Lotus Flower Temple, now renamed Guanyin Temple. Named after Mount Lotus Flower, the nun's pagoda still exists. During the Chunxi era, the monk Jingran erected a memorial tablet in the ancestral hall, stating: During the reign of Emperor Suzong of the Tang dynasty, Bao Yu's surname was Tang, and her mother, Mei, conceived her with auspicious omens, abhorring meat and foulness. After her birth, she yearned for the Buddha from a young age and thus left home. She vowed to recite the Lotus Sutra, mastering it completely in three months, reciting seven copies daily. At the age of twenty, she went to the capital to receive the precepts. At that time, the emperor dreamed of a monk reciting the Lotus Sutra, with strange light emanating from his mouth, and his Wu dialect clear and bright. The next day, he ordered over two hundred monks who recited the Lotus Sutra to enter the palace, but none were the one from his dream. At that time, Bao Yu was entering the pass, and the pass officer asked her intention. She replied, 『I am skilled in reciting the Lotus Sutra and have come specifically to receive the precepts.』 The officer reported this to the emperor. The emperor summoned her and said, 『The one I dreamed of, his voice and appearance are exactly like yours.』 He granted her a seat to recite the sutra, and when she reached the 『Chapter on Rejoicing in Merits,』 five-colored light emanated from the corners of her mouth; this was the light the emperor had seen in his dream. After the recitation, he bestowed upon her a seven-treasure soup and built an altar separately for her to receive the precepts, bestowing upon her the name Daguang and appointing her as the highest seat in the land. She lived in the capital for three years, focusing solely on cultivation.
持誦。敕千福寺。行道經四七日。梵音遍滿。常通聖聽。別居藍田精舍。詔住資聖。以慈親在吳上。表乞歸報恩。敕不允。再加首飾載經誦唸。有詔許還。奏臣有三愿。就養老母。乞度天下僧。增造法華寺。詔許之。敕湖州。以官緡增廣寺宇。乃依法華松徑筑庵以居。日持華偈報恩。永貞改元。季冬別刺史顏防善還寺坐逝。異香三日不消。葬庵側。眾謂總持後身。至人垂化。孰得而議哉。宋傳誤為二人云。師居藍田。寺僧夢天童告言大光經聲通於有頂。非聊爾也。光宴坐。見天神下。以手按摩於心。功力彌著。形神不勞。山行墜龍井。思多寶塔。愿持此品十萬遍。恍然奮脫。若神人捧。詔住文德皇后資聖寺。寺遭回祿。瓦礫中得數部經。不損一字。降旨重造。乞歸吳止烏程李伸刺郡醉於道場。醒見白光滿室。光方持經。面門光起。經聲向息。光亦隨斂。平生一衲。四十年不洗濯。而戒香郁然。一日一飯。七十年不犯非時。李素寡信而篤敬光。親著碑文。題曰墨詔持經大德神異碑銘。又京兆抱玉。行業高卓。罕接人事。言未來如目系。誨大光曰。汝誦佛經。宜高揭法音。諸天傾聽。必蒙輔翼。果符記莂。緇素歸信。每夕獨坐。闔扉撒燭。窺門隙者。見口出慶雲。華采可愛。第五琦善師乾元貶忠州寶應。入為太子賓客。至
【現代漢語翻譯】 持誦。奉敕在千福寺舉行四十七日的行道儀式，梵音響徹，常能上達聖聽。（大光）又在藍田精舍另闢住所。奉詔入住資聖寺。因慈母在吳郡，上表請求回家報恩，皇帝下令不準許。再次進獻首飾，懇請誦唸佛經，皇帝下詔允許還鄉。奏請有三個願望：一是贍養年老的母親，二是請求度化天下的僧人，三是增建法華寺。皇帝下詔全部允許。敕令湖州用官府的錢財擴建寺廟。於是（大光）依照《法華經》的記載，在松樹林的小路上建造菴舍居住，每日持誦《華嚴經》的偈頌以報答恩情。永貞元年（公元805年）季冬，與刺史顏防善告別后返回寺廟，坐化圓寂。奇異的香味三天都沒有消散。安葬在菴舍旁邊。眾人都認為（大光）是總持菩薩的後身，是聖人垂跡顯化，誰又能妄加議論呢？宋代的傳記錯誤地認為是兩個人。（傳說）大光法師住在藍田時，寺廟的僧人夢見天童告訴他說，大光法師誦經的聲音能傳到有頂天，絕非偶然。大光法師禪坐時，看見天神降臨，用手加持他的心，他的功力更加精進，形體和精神都不感到疲勞。一次在山中行走時不慎掉入龍井，他思念多寶塔，發願持誦《法華經》此品十萬遍，恍惚間奮力脫身，好像有神人托舉。奉詔入住文德皇后的資聖寺。寺廟遭遇火災，在瓦礫中發現了數部佛經，沒有損壞一個字。皇帝下旨重新建造寺廟。他請求返回吳郡，居住在烏程縣。李伸刺史在道場喝醉了酒，醒來后看見滿屋都是白光。當時大光法師正在持誦佛經，面門發出光芒。經聲停止，光芒也隨之消失。他平生只穿一件僧衣，四十年都不洗滌，但戒香卻非常濃郁。每天只吃一頓飯，七十年都沒有違犯過午不食的戒律。李伸一向不信佛，但對大光法師卻非常尊敬，親自撰寫碑文，題名為《墨詔持經大德神異碑銘》。京兆的抱玉法師，品行高潔，很少與人交往，預言未來之事就像親眼所見一樣。他告誡大光法師說：『你誦讀佛經，應該高聲宣揚佛法，諸天都會傾聽，必定會得到護佑。』結果完全應驗了他的預言。僧俗都歸信他。每晚獨自靜坐，關上門，熄滅蠟燭，從門縫偷看的人，看見他的口中吐出慶雲，光華燦爛，非常可愛。第五琦善師在乾元年間被貶到忠州寶應，後來入朝擔任太子賓客，直到去世。 梵音 (Fàn Yīn): Sanskrit sounds/chanting 千福寺 (Qiān Fú Sì): Thousand Blessings Temple 藍田精舍 (Lán Tián Jīng Shè): Lantian Retreat 資聖寺 (Zī Shèng Sì): Zisheng Temple 吳郡 (Wú Jùn): Wu Commandery 法華寺 (Fǎ Huá Sì): Lotus Temple 湖州 (Hú Zhōu): Huzhou 法華松徑 (Fǎ Huá Sōng Jìng): Lotus Pine Path 華偈 (Huá Jì): Avatamsaka Gatha (verses from the Avatamsaka Sutra) 永貞 (Yǒng Zhēn): Yongzhen Era (805 AD) 顏防善 (Yán Fáng Shàn): Yan Fangshan 總持 (Zǒng Chí): Dharani 天童 (Tiān Tóng): Celestial Youth 有頂 (Yǒu Dǐng): Highest Heaven 文德皇后 (Wén Dé Huáng Hòu): Empress Wende 回祿 (Huí Lù): Fire (mythological fire god) 烏程 (Wū Chéng): Wucheng 李伸 (Lǐ Shēn): Li Shen 京兆 (Jīng Zhào): Jingzhao 抱玉 (Bào Yù): Baoyu 第五琦善 (Dì Wǔ Qí Shàn): Diwu Qishan 乾元 (Qián Yuán): Qianyuan Era (758-760 AD) 忠州寶應 (Zhōng Zhōu Bǎo Yīng): Zhongzhou Baoying 太子賓客 (Tài Zǐ Bīn Kè): Crown Prince's Guest
【English Translation】 Reciting and upholding. By imperial decree, he conducted a forty-seven-day practice at Qianfu Temple, where the Sanskrit sounds resonated, constantly reaching the ears of the sages. (Daguang) also established a separate residence at Lantian Retreat. He was summoned to reside at Zisheng Temple. Because his loving mother was in Wu Commandery, he submitted a memorial requesting to return home to repay her kindness, but the emperor ordered that it not be permitted. He presented jewelry again, earnestly requesting to recite the scriptures, and the emperor issued an edict allowing him to return home. He requested three wishes: first, to care for his elderly mother; second, to request the salvation of all monks in the world; and third, to expand the construction of Lotus Temple. The emperor issued an edict granting all of them. He ordered Huzhou to use government funds to expand the temple grounds. Thus, according to the Lotus Sutra, he built a hermitage on the pine path to reside in, daily reciting the verses of the Avatamsaka Sutra to repay kindness. In the first year of Yongzhen (805 AD), in the last month of winter, after bidding farewell to the prefect Yan Fangshan, he returned to the temple and passed away in meditation. The strange fragrance did not dissipate for three days. He was buried next to the hermitage. Everyone believed that (Daguang) was an incarnation of Dharani Bodhisattva, a manifestation of a sage, who could dare to criticize him? The Song Dynasty biography mistakenly identified them as two people. (Legend says) When Dharma Master Daguang lived in Lantian, the monks of the temple dreamed that a celestial youth told them that Dharma Master Daguang's voice of reciting scriptures could reach the highest heaven, which was no accident. When Dharma Master Daguang was in meditation, he saw a celestial being descend and bless his heart with his hand, his power became more refined, and his body and spirit did not feel tired. Once, while walking in the mountains, he accidentally fell into Dragon Well. He thought of the stupa of Prabhutaratna and vowed to recite this chapter of the Lotus Sutra ten thousand times. In a trance, he struggled to escape, as if lifted by a celestial being. He was summoned to reside at Empress Wende's Zisheng Temple. The temple was destroyed by fire, and several scriptures were found in the rubble, not damaged by a single word. The emperor issued an edict to rebuild the temple. He requested to return to Wu Commandery and reside in Wucheng County. Prefect Li Shen got drunk at the temple, and when he woke up, he saw the room filled with white light. At that time, Dharma Master Daguang was reciting the scriptures, and light emanated from his face. When the sound of the scriptures stopped, the light also disappeared. He wore only one robe throughout his life, which he did not wash for forty years, but the fragrance of precepts was very strong. He ate only one meal a day and did not violate the precept of not eating after noon for seventy years. Li Shen had always been unbelieving in Buddhism, but he respected Dharma Master Daguang very much and personally wrote the inscription, titled 'Stele Inscription of the Miraculous Deeds of the Great Virtue Who Upholds the Scriptures by Imperial Decree'. Baoyu of Jingzhao, with noble conduct, rarely interacted with people, and predicted the future as if he saw it with his own eyes. He warned Dharma Master Daguang: 'When you recite the Buddhist scriptures, you should proclaim the Dharma loudly, and all the heavens will listen and surely receive protection.' The result completely fulfilled his prediction. Monks and laypeople all returned to believe in him. Every night, he sat alone, closed the door, and extinguished the candles. Those who peeked through the cracks in the door saw auspicious clouds coming out of his mouth, with bright and lovely colors. Diwu Qishan was demoted to Zhongzhou Baoying in the Qianyuan era, and later entered the court as a guest of the Crown Prince until his death. 梵音 (Fàn Yīn): Sanskrit sounds/chanting 千福寺 (Qiān Fú Sì): Thousand Blessings Temple 藍田精舍 (Lán Tián Jīng Shè): Lantian Retreat 資聖寺 (Zī Shèng Sì): Zisheng Temple 吳郡 (Wú Jùn): Wu Commandery 法華寺 (Fǎ Huá Sì): Lotus Temple 湖州 (Hú Zhōu): Huzhou 法華松徑 (Fǎ Huá Sōng Jìng): Lotus Pine Path 華偈 (Huá Jì): Avatamsaka Gatha (verses from the Avatamsaka Sutra) 永貞 (Yǒng Zhēn): Yongzhen Era (805 AD) 顏防善 (Yán Fáng Shàn): Yan Fangshan 總持 (Zǒng Chí): Dharani 天童 (Tiān Tóng): Celestial Youth 有頂 (Yǒu Dǐng): Highest Heaven 文德皇后 (Wén Dé Huáng Hòu): Empress Wende 回祿 (Huí Lù): Fire (mythological fire god) 烏程 (Wū Chéng): Wucheng 李伸 (Lǐ Shēn): Li Shen 京兆 (Jīng Zhào): Jingzhao 抱玉 (Bào Yù): Baoyu 第五琦善 (Dì Wǔ Qí Shàn): Diwu Qishan 乾元 (Qián Yuán): Qianyuan Era (758-760 AD) 忠州寶應 (Zhōng Zhōu Bǎo Yīng): Zhongzhou Baoying 太子賓客 (Tài Zǐ Bīn Kè): Crown Prince's Guest
京尹皆預言無爽。年九十無疾而終。極暑尸不萎。琦臨喪哀甚。以香乳灌口。祥光四照。
皎然
字晝。居湖之安吉。謝康樂十世孫。雖世為詩人。而植性清和。中閎空寂。外開方便。妙言說于文字。了心境于定慧。有詩楙山集。刺史于頔序曰。得詩人之奧旨。傳乃祖之青華。江南詞人莫不模範。極于緣情綺靡。故詞多芳澤。師古典制故律尚清壯。其或發明玄理。則深契真如。又不可得而思議也。贈詩云。吳山為我高。霅水為我深。萬景徒有象。孤雲本無心。其作支硎遵碑云。昔在漢明永平之際。大教洋溢。沛然而東。與生靈滌心。睹天地更始正士自摩騰已降。持法有如關中者。秉律有如南山。海內髦士咸歸於我。如凱風徴陽。嘉禾先發。北齊慧文大師傳龍樹智論一性之教。教即我釋迦如來九世祖師文殊所承也。慧文傳南嶽。南嶽傳天臺。始授一心三觀之肯。以十身佛剎微塵數修多羅。如懸帝綱。不出正念。無違即中。蓋如來一期教之局鑰也。天下弘經士窺我宗者。不得其門而入。天臺去世教傳章安。章安傳縉雲。縉雲傳左溪。左溪自龍樹已還至天臺四祖。事具諫議大夫杜正倫教記文。又作天臺和尚法門義贊云。我立三觀即假而真。如何果外強欲明因萬象之性空。江月輪以此江月還名法身。
延壽
【現代漢語翻譯】 現代漢語譯本：京城的地方長官都預言他的事沒有不應驗的。九十歲時沒有疾病而去世。盛夏時節屍體也不腐爛。王琦臨終時非常悲痛。用香乳灌入他的口中，祥瑞的光芒四處照耀。
皎然（Jiaoran），字晝，居住在湖州的安吉。是謝康樂（Xie Kangle）的十世孫。雖然世代都是詩人，但天性清靜平和，內心深邃空寂，外在廣開方便之門。他擅長用文字表達精妙的言語，通過禪定和智慧領悟心境。著有詩集《楙山集》。刺史于頔（Yu Di）為之作序說：『他領悟了詩人的精髓，繼承了乃祖謝靈運（Xie Lingyun）的才華。』江南的詞人沒有不效仿他的。他的作品極盡緣情綺靡之能事，所以詞藻華麗。他師法古典制度，所以律詩崇尚清麗雄壯。他有時闡發玄妙的道理，就能夠深刻地契合真如的境界，又不是可以用思議來理解的。他贈詩說：『吳山（Wu Mountain）為我而高聳，霅水（Zha Water）為我而深沉。萬千景象徒有外表，孤雲本來就沒有心。』他所作的《支硎遵碑（Zhi Xing Zun Bei）》中說：『從前在漢明帝（Han Mingdi）永平年間，偉大的佛法廣為流傳，浩浩蕩蕩地向東傳播，洗滌眾生的心靈，使天地煥然一新。從正士迦葉摩騰（Kasyapa Matanga）以來，秉持佛法就像關中（Guanzhong）一帶的人，嚴守戒律就像南山（Nanshan）一帶的人。海內的傑出之士都歸向我們，就像凱風吹拂陽氣，嘉禾率先生長。北齊的慧文大師（Huiwen）傳授龍樹（Nagarjuna）的《智論（Mahaprajnaparamita-sastra）》中關於一性的教義。這個教義就是我釋迦如來（Sakyamuni Buddha）第九世祖師文殊菩薩（Manjusri）所傳承的。慧文傳給南嶽（Nanyue），南嶽傳給天臺（Tiantai），開始傳授一心三觀的要旨，用十身佛剎微塵數般的修多羅（Sutras），就像懸掛帝釋天的網一樣，不出離正念，沒有違背就是中道。這大概就是如來一期教化的關鍵所在。天下研究佛經的人窺探我們的宗派，卻不得其門而入。天臺去世后，教義傳給章安（Zhang'an），章安傳給縉雲（Jinyun），縉雲傳給左溪（Zuoxi）。左溪從龍樹到天臺四祖的事蹟，都記載在諫議大夫杜正倫（Du ZhengLun）的《教記文（Jiaoji Wen）》中。』他又作《天臺和尚法門義贊（Tiantai Heshang Famen Yi Zan）》說：『我所立的三觀即是假觀、空觀、中觀，如何能在果位之外強行說明因地？萬象的自性本空，江中的月亮倒影仍然可以稱為法身。』
延壽（Yanshou）
【English Translation】 English version: The local officials of the capital city all predicted his affairs without fail. He passed away at the age of ninety without any illness. His body did not decay even in the extreme heat of summer. Wang Qi was deeply grieved at his passing. He poured fragrant milk into his mouth, and auspicious light shone in all directions.
Jiaoran, whose courtesy name was Zhou, lived in Anji of Huzhou. He was a tenth-generation descendant of Xie Kangle. Although his family had been poets for generations, he was of a pure and peaceful nature, with a profound and tranquil inner world, and outwardly opened the door to expedient means. He excelled at expressing subtle words in writing and comprehended the state of mind through meditation and wisdom. He had a collection of poems called 'Maoshan Ji'. The prefect Yu Di wrote a preface for it, saying, 'He grasped the essence of poets and inherited the talent of his ancestor Xie Lingyun.' The lyricists of Jiangnan all imitated him. His works were extremely evocative and ornate, so his words were gorgeous. He followed the classical system, so his regulated verses advocated clarity and grandeur. When he expounded profound principles, he could deeply accord with the realm of Suchness, which cannot be understood by thought. He presented a poem saying, 'Mount Wu stands tall for me, and the Zha Water runs deep for me. The myriad scenes are merely appearances, and the solitary cloud originally has no mind.' In his work 'Zhi Xing Zun Bei', he said, 'In the Yongping era of Emperor Ming of the Han Dynasty, the great Dharma spread widely, surging eastward, washing the minds of sentient beings and renewing the heavens and the earth. Since the righteous man Kasyapa Matanga, those who uphold the Dharma are like the people of Guanzhong, and those who strictly observe the precepts are like the people of Nanshan. The outstanding scholars within the seas all return to us, like the warm wind blowing yang energy and the auspicious grain sprouting first. The Great Master Huiwen of the Northern Qi Dynasty transmitted Nagarjuna's teachings on the One Mind from the Treatise on the Great Perfection of Wisdom. This teaching is what my ninth-generation ancestor of Sakyamuni Buddha, Manjusri Bodhisattva, inherited. Huiwen transmitted it to Nanyue, and Nanyue transmitted it to Tiantai, beginning to impart the essence of the One Mind Three Contemplations, using as many Sutras as the dust motes in the Buddha-lands of the Ten Bodies, like hanging the net of Indra, without departing from right mindfulness, and without contradiction is the Middle Way. This is probably the key to the Buddha's teachings in his lifetime. Those who study the scriptures in the world and try to understand our school cannot find the door to enter. After Tiantai passed away, the teachings were transmitted to Zhang'an, Zhang'an to Jinyun, and Jinyun to Zuoxi. The deeds of Zuoxi from Nagarjuna to the Fourth Patriarch Tiantai are recorded in the 'Jiaoji Wen' by the Counselor Du ZhengLun.' He also wrote 'In Praise of the Meaning of the Dharma Gate of the Tiantai Monk', saying, 'The Three Contemplations that I establish are the provisional, the empty, and the middle. How can one forcibly explain the cause outside of the result? The nature of all phenomena is empty, and the reflection of the moon in the river can still be called the Dharmakaya.'
Yanshou
字沖元。號抱一子。丹陽王氏遷於餘杭。生周脺。因二親諍在高榻。自擲于地。驚抱之而諍以息。長乃嘆曰。丈夫不可墜于凡倫。立身行道光顯宗親莫如為學。晝夜不懈。俄有所成。如對雪吟江邊。千里海濤深。蟾蜍徹旦光。不沉人所嘆。伏年十六。獻講德詩．齊天賦于錢武肅。二十一悟世無常。從釋誦蓮經。羝羊伏聽。三十四依龍冊寺慧日永明師落剃受具。一食三衣。長坐不臥。朝供堂僧。夜習禪定。參韶國師。宴坐天柱峰。尺鷃巢于衣裓時不去。嘆曰。鵲巢覆頂也。祇如此自是工夫不到耳。暑天洮米見蟲。恨以資身損物。入國清修法華懺。夜見神人持戟。師訶之。答曰。久積凈業方得抵此。中夜旋繞見普賢像前蓮華在手。因思夙有二愿。一則終身誦蓮經。一則畢世利群品。上智者院羅漢堂作二鬮。曰一心禪定。曰誦經萬善生凈土。冥心自期於此二途。倘遂其一。須七度拈得為驗。擲于佛前拈至七度。並得萬善生凈土鬮。篤志凈業于天柱峰。誦經三載。禪觀中蒙觀音甘露灌口。獲觀音辨。下筆盈軸。著五賦曰。神棲安養。法華靈瑞。華嚴感通。觀音應現。金剛證驗。又萬善同歸集及雜文數百卷。入雪竇。聚徒十載。夜念阿彌陀佛。行道發願。日課一百八。事于西湖凈慈。石崖鐫刻聖像。修法華懺。以法華名
【現代漢語翻譯】 現代漢語譯本： 釋沖元，字沖元（名號），號抱一子（別號）。丹陽王氏遷居到餘杭。生下週脺（人名）。周脺因為父母在高床上爭吵，就從床上跳到地上。父母驚嚇地抱起他，爭吵也因此平息。周脺長大後感嘆道：『大丈夫不可淪落於平庸之輩。立身行道，光宗耀祖，沒有比求學更好的了。』於是晝夜不懈地學習，不久便有所成就。例如他的詩句：『對著雪吟唱江邊，千里海濤深邃。蟾蜍整夜發光，不沉沒，令人讚嘆。』十六歲時，他獻上《講德詩》，齊天賦（人名）將他比作錢武肅（人名）。二十一歲時，他領悟到世事無常，跟隨僧人誦讀《蓮經》。如同羝羊（公羊）一般，伏地靜聽。三十四歲時，他依止龍冊寺的慧日永明師（僧人）落髮受具足戒。每日只吃一餐，身穿三衣，長期禪坐不臥。早晨供養僧眾，夜晚修習禪定。他參訪韶國師（僧人），在天柱峰宴坐。小鳥在他衣服上築巢也不離開。他感嘆道：『喜鵲築巢都覆蓋到頭頂了，只是這樣，還是功夫不到家啊。』夏天淘米時看到蟲子，他痛恨用這些來滋養身體，損害物命。於是進入國清寺，修習《法華懺》。夜晚，他看見神人手持長戟。沖元呵斥他。神人回答說：『我積攢了很久的清凈功德，才得以到達這裡。』半夜，沖元繞佛時，看見普賢菩薩像前有一朵蓮花在他手中。因此想起自己宿世有兩個願望：一是終身誦讀《蓮經》，二是畢生利益眾生。他在智者院羅漢堂製作了兩個鬮（紙團），一個寫著『一心禪定』，一個寫著『誦經萬善生凈土』。他默默地期許自己能走上這兩條道路。如果能實現其中一個願望，需要連續七次拈到同一個鬮才能驗證。於是他在佛前投擲，連續七次都拈到了『萬善生凈土』的鬮。於是他堅定地在天柱峰修習凈土法門，誦經三年。在禪觀中，夢見觀音菩薩用甘露灌入口中，獲得了觀音的辯才。下筆成文，寫滿了書軸。他寫了五篇賦，分別是《神棲安養》、《法華靈瑞》、《華嚴感通》、《觀音應現》、《金剛證驗》，以及《萬善同歸集》和雜文數百卷。他進入雪竇寺，聚集徒眾十年。夜晚唸誦阿彌陀佛，行道發願，每天功課一百零八件。在西湖凈慈寺，他在石崖上鐫刻聖像，修習《法華懺》，並以《法華》命名。 English version: Shi Chongyuan (釋沖元), styled Chongyuan (沖元) and known as Baoyizi (抱一子), was from the Wang family of Danyang, who had relocated to Yuhang. Zhou Cui (周脺) was born. Because his parents were arguing on a high bed, he threw himself to the ground. His parents were startled, embraced him, and the argument ceased. When he grew up, he sighed, 'A great man should not fall into mediocrity. There is nothing better than learning to establish oneself, practice the Way, and bring glory to one's ancestors.' He studied diligently day and night, and soon achieved something. For example, his poems: 'Singing by the river in the snow, the vastness of the sea is deep. The toad shines all night, not sinking, which is admirable.' At the age of sixteen, he presented the 'Poem on Speaking of Virtue' (講德詩), and Qi Tianfu (齊天賦) compared him to Qian Wusu (錢武肅). At the age of twenty-one, he realized the impermanence of the world and followed monks to recite the 'Lotus Sutra' (蓮經). Like a ram (羝羊), he listened attentively. At the age of thirty-four, he relied on the Yongming Master Huiri (慧日永明師) of Longce Temple (龍冊寺) to shave his head and receive full ordination. He ate only one meal a day, wore three robes, and practiced long-term meditation without lying down. In the morning, he offered food to the monks, and at night, he practiced meditation. He visited National Master Shao (韶國師) and sat in meditation on Tianzhu Peak (天柱峰). Small birds nested in his clothes, but he did not leave. He sighed, 'Even magpies build nests over their heads, but it's just that my practice is not enough.' In the summer, when washing rice, he saw insects and hated using them to nourish his body and harm living beings. So he entered Guoqing Temple (國清寺) to practice the 'Lotus Repentance' (法華懺). At night, he saw a deity holding a halberd. Chongyuan scolded him. The deity replied, 'I have accumulated pure karma for a long time to be able to reach here.' In the middle of the night, while circumambulating the Buddha, Chongyuan saw a lotus flower in the hands of the Samantabhadra Bodhisattva (普賢菩薩) statue. Therefore, he remembered that he had two vows in his past life: one was to recite the 'Lotus Sutra' for the rest of his life, and the other was to benefit all beings throughout his life. In the Arhat Hall of Zhizhe Monastery (智者院), he made two lots (鬮), one with 'Single-minded Meditation' (一心禪定) written on it, and the other with 'Reciting Sutras and Performing Good Deeds to be Reborn in the Pure Land' (誦經萬善生凈土). He silently hoped that he could embark on these two paths. If he could fulfill one of these wishes, he needed to draw the same lot seven times in a row to verify it. So he threw the lots in front of the Buddha, and drew the 'Performing Good Deeds to be Reborn in the Pure Land' lot seven times in a row. So he firmly practiced the Pure Land Dharma on Tianzhu Peak, reciting sutras for three years. In meditation, he dreamed that Avalokiteshvara Bodhisattva (觀音菩薩) poured nectar into his mouth, and he obtained Avalokiteshvara's eloquence. He wrote prolifically, filling scrolls. He wrote five rhapsodies, namely 'Divine Abode in Bliss' (神棲安養), 'Lotus Sutra Miracles' (法華靈瑞), 'Avatamsaka Sutra Response' (華嚴感通), 'Avalokiteshvara Manifestation' (觀音應現), 'Vajra Verification' (金剛證驗), as well as the 'Collection of Myriad Good Deeds Returning to the Same Goal' (萬善同歸集) and hundreds of volumes of miscellaneous writings. He entered Xuedou Temple (雪竇寺) and gathered disciples for ten years. At night, he recited Amitabha Buddha (阿彌陀佛), practiced the Way, and made vows, with one hundred and eight tasks each day. At Jingci Temple (凈慈寺) in West Lake (西湖), he carved sacred images on the stone cliffs, practiced the 'Lotus Repentance', and named it after the 'Lotus Sutra'.
【English Translation】 Shi Chongyuan (釋沖元), styled Chongyuan (沖元) and known as Baoyizi (抱一子), was from the Wang family of Danyang, who had relocated to Yuhang. Zhou Cui (周脺) was born. Because his parents were arguing on a high bed, he threw himself to the ground. His parents were startled, embraced him, and the argument ceased. When he grew up, he sighed, 'A great man should not fall into mediocrity. There is nothing better than learning to establish oneself, practice the Way, and bring glory to one's ancestors.' He studied diligently day and night, and soon achieved something. For example, his poems: 'Singing by the river in the snow, the vastness of the sea is deep. The toad shines all night, not sinking, which is admirable.' At the age of sixteen, he presented the 'Poem on Speaking of Virtue' (講德詩), and Qi Tianfu (齊天賦) compared him to Qian Wusu (錢武肅). At the age of twenty-one, he realized the impermanence of the world and followed monks to recite the 'Lotus Sutra' (蓮經). Like a ram (羝羊), he listened attentively. At the age of thirty-four, he relied on the Yongming Master Huiri (慧日永明師) of Longce Temple (龍冊寺) to shave his head and receive full ordination. He ate only one meal a day, wore three robes, and practiced long-term meditation without lying down. In the morning, he offered food to the monks, and at night, he practiced meditation. He visited National Master Shao (韶國師) and sat in meditation on Tianzhu Peak (天柱峰). Small birds nested in his clothes, but he did not leave. He sighed, 'Even magpies build nests over their heads, but it's just that my practice is not enough.' In the summer, when washing rice, he saw insects and hated using them to nourish his body and harm living beings. So he entered Guoqing Temple (國清寺) to practice the 'Lotus Repentance' (法華懺). At night, he saw a deity holding a halberd. Chongyuan scolded him. The deity replied, 'I have accumulated pure karma for a long time to be able to reach here.' In the middle of the night, while circumambulating the Buddha, Chongyuan saw a lotus flower in the hands of the Samantabhadra Bodhisattva (普賢菩薩) statue. Therefore, he remembered that he had two vows in his past life: one was to recite the 'Lotus Sutra' for the rest of his life, and the other was to benefit all beings throughout his life. In the Arhat Hall of Zhizhe Monastery (智者院), he made two lots (鬮), one with 'Single-minded Meditation' (一心禪定) written on it, and the other with 'Reciting Sutras and Performing Good Deeds to be Reborn in the Pure Land' (誦經萬善生凈土). He silently hoped that he could embark on these two paths. If he could fulfill one of these wishes, he needed to draw the same lot seven times in a row to verify it. So he threw the lots in front of the Buddha, and drew the 'Performing Good Deeds to be Reborn in the Pure Land' lot seven times in a row. So he firmly practiced the Pure Land Dharma on Tianzhu Peak, reciting sutras for three years. In meditation, he dreamed that Avalokiteshvara Bodhisattva (觀音菩薩) poured nectar into his mouth, and he obtained Avalokiteshvara's eloquence. He wrote prolifically, filling scrolls. He wrote five rhapsodies, namely 'Divine Abode in Bliss' (神棲安養), 'Lotus Sutra Miracles' (法華靈瑞), 'Avatamsaka Sutra Response' (華嚴感通), 'Avalokiteshvara Manifestation' (觀音應現), 'Vajra Verification' (金剛證驗), as well as the 'Collection of Myriad Good Deeds Returning to the Same Goal' (萬善同歸集) and hundreds of volumes of miscellaneous writings. He entered Xuedou Temple (雪竇寺) and gathered disciples for ten years. At night, he recited Amitabha Buddha (阿彌陀佛), practiced the Way, and made vows, with one hundred and eight tasks each day. At Jingci Temple (凈慈寺) in West Lake (西湖), he carved sacred images on the stone cliffs, practiced the 'Lotus Repentance', and named it after the 'Lotus Sutra'.
堂。國初忠懿王請為靈隱開山。又為永明第二代。眾至二千。號慈氏下生。王請出山。賜智覺號。所至普為四眾授菩薩戒。江南廟神降語。我于延壽長老處受戒。今有祭奠。祇用蔬素。又常放生。奏乞西湖為放生池。撰放鰕序云救一期湯炭之苦。減萬家食啖之冤。嘗曰。四分律文是佛壽命。理無分隔。近代禪宗翻成忌諱。後生新學觸事面牆。罔辨威儀。寧知觸凈。人自執著。妙見本通。遂長講律文。常行布薩。時王城戒壇累歲不開。臺州禁童行。未通經業。不可剃染。師特以聞。咸與剃度。撰垂誡文曰。近嗟末世誑說一禪。只學虛頭全無實解。步步行有。口口說空。自不責業力所牽。更教人撥無因果。便說飲酒食肉不礙菩提。行盜行淫無妨般若云云。饒汝煉得到此田地。亦未可順汝意在。直待證無量聖身。始可行世間逆順事。且云。不依地位修行。盡屬天魔外道。時高麗國主致書問道。奉金絲熾成伽梨．水精．數珠．金澡瓶遣三十六僧。傳法歸國。各化一方。在凈慈慨天臺．賢首．慈恩互相同異。建閣于寢堂兩廡。館其徒精法儀者。博閱義海。更相質問。而以心宗之衡準平之。集大乘經論六十餘部。西天此土。賢聖之言。三百家證成唯心之旨。為宗鏡錄一百卷。開寶乙亥十二月二十六日。焚香告眾。趺坐而逝。塔于大
【現代漢語翻譯】 現代漢語譯本： 延壽（Yanshou）禪師，最初在國初時期應忠懿王（Zhongyi King）之請，擔任靈隱寺（Lingyin Temple）的開山祖師。後來又成為永明寺（Yongming Temple）的第二代住持。當時僧眾達到兩千人，被稱為是慈氏菩薩（Maitreya Bodhisattva）降生。忠懿王請他出山，並賜予『智覺』（Zhijue）的稱號。他所到之處，普遍為四眾弟子傳授菩薩戒。江南（Jiangnan）的廟神降下神諭說：『我曾在延壽長老處受戒，現在如有祭祀，只用蔬菜和素食。』延壽禪師還經常放生，上奏請求將西湖（West Lake）作為放生池。他撰寫了《放鰕序》，其中說道：『救一次在湯鍋和炭火中的痛苦，減少萬家食用的罪孽。』他曾說：『《四分律》（Vinaya-pitaka）是佛陀的壽命，道理上不應分割。近代禪宗反而將它變成禁忌，後生學習者遇到事情就像面對墻壁一樣，不能分辨威儀，哪裡知道觸犯了清凈？人們自己執著，殊不知妙用本來是通達的。』於是他長期講授律文，經常舉行布薩（Posadha）。當時王城的戒壇多年沒有開啟，臺州（Taizhou）禁止童子未經通曉經業就剃度。延壽禪師特別將此事上報，最終都允許他們剃度。他撰寫了《垂誡文》說：『近來感嘆末世，人們虛假地說禪，只學虛假的表面，完全沒有實際的理解。步步行有，口口說空，自己不責備業力所牽引，反而教人否定因果。便說飲酒食肉不妨礙菩提（Bodhi），行盜行淫不妨礙般若（Prajna）等等。』即使你修煉到這種地步，也不可順從你的意願，要等到證得無量聖身，才可以做世間顛倒的事情。』他還說：『不依據地位修行，全部屬於天魔外道。』 當時高麗國（Goryeo）的國王致信問道，奉獻用金絲織成的袈裟（Kasaya）、水晶念珠（Rosary）、金澡瓶（Golden washing bottle），派遣三十六位僧人，將佛法傳回國，各自教化一方。延壽禪師在凈慈寺（Jingci Temple）感慨天臺宗（Tiantai）、賢首宗（Huayan）、慈恩宗（Yogacara）互相存在差異，於是在寢堂兩旁的廂房建立閣樓，安置那些精通法儀的僧人，廣泛閱讀經義，互相質問，而用唯心宗（Yogacara）的宗旨來衡量評判。他收集了大乘經論六十餘部，以及西天（India）和此土（China）賢聖的言論，三百家的論證，來證明唯心（Citta-matra）的宗旨，編撰成《宗鏡錄》（Zongjing Lu）一百卷。開寶（Kaibao）乙亥年十二月二十六日，焚香告知大眾，跏趺坐而逝世，塔葬于大[地]。
【English Translation】 English version: Zen Master Yanshou (Yanshou) initially, at the beginning of the kingdom, upon the invitation of King Zhongyi (Zhongyi King), served as the founding abbot of Lingyin Temple (Lingyin Temple). Later, he became the second abbot of Yongming Temple (Yongming Temple). At that time, the monastic community reached two thousand, and he was known as the descent of Maitreya Bodhisattva (Maitreya Bodhisattva). King Zhongyi requested him to leave the mountain and bestowed upon him the title 'Zhijue'. Wherever he went, he universally transmitted the Bodhisattva precepts to the fourfold assembly. The temple deity of Jiangnan (Jiangnan) descended with a divine message, saying, 'I received the precepts from Elder Yanshou. Now, if there are sacrifices, only use vegetables and vegetarian food.' Zen Master Yanshou also frequently released living beings, and he petitioned to designate West Lake (West Lake) as a release pond. He wrote the 'Preface to Releasing Shrimps', in which he stated, 'Saving once from the suffering of boiling water and burning charcoal reduces the sin of ten thousand families consuming them.' He once said, 'The Vinaya-pitaka (Vinaya-pitaka) is the life of the Buddha; in principle, it should not be divided. Modern Zen, on the contrary, turns it into a taboo. Later learners, when encountering matters, are like facing a wall, unable to distinguish proper conduct; how would they know they are violating purity?' People themselves are attached, not knowing that wondrous function is originally all-pervasive.' Therefore, he lectured on the Vinaya for a long time and frequently held Posadha (Posadha). At that time, the ordination platform in the royal city had not been opened for many years, and Taizhou (Taizhou) prohibited young novices from being ordained without understanding the scriptures. Zen Master Yanshou especially reported this matter, and they were eventually all allowed to be ordained. He wrote the 'Admonitory Text', saying, 'Recently, I lament the degenerate age, where people falsely speak of Zen, only learning the false appearance, completely without actual understanding. Step by step, they act as if there is existence; mouth by mouth, they speak of emptiness. They do not blame themselves for being dragged by karmic forces; instead, they teach people to deny cause and effect. They then say that drinking alcohol and eating meat do not hinder Bodhi (Bodhi), and engaging in theft and adultery does not obstruct Prajna (Prajna), and so on.' Even if you cultivate to this state, it is not permissible to follow your desires; you must wait until you attain immeasurable holy bodies before you can do worldly inverted things.' He also said, 'Those who do not cultivate according to their position all belong to heavenly demons and external paths.' At that time, the King of Goryeo (Goryeo) sent a letter asking questions, offering a Kasaya (Kasaya) woven with golden threads, crystal rosaries (Rosary), and a golden washing bottle (Golden washing bottle), dispatching thirty-six monks to transmit the Dharma back to the country, each teaching in one direction. Zen Master Yanshou, at Jingci Temple (Jingci Temple), lamented the differences between the Tiantai (Tiantai), Huayan (Huayan), and Yogacara (Yogacara) schools. Therefore, he built pavilions on both sides of the sleeping quarters, housing those monks who were proficient in Dharma rituals, extensively reading the meaning of the scriptures, questioning each other, and using the principles of the Citta-matra (Yogacara) school to measure and judge. He collected more than sixty Mahayana sutras and treatises, as well as the words of sages from India (India) and China (China), and the arguments of three hundred scholars, to prove the doctrine of Citta-matra (Citta-matra), compiling them into one hundred volumes of the 'Zongjing Lu' (Zongjing Lu). On the twenty-sixth day of the twelfth month of the year Yihai of the Kaibao (Kaibao) era, he burned incense and informed the assembly, sat in the lotus position, and passed away. His stupa was built at Da[di].
慈山。壽七十四。臘四十。李詠史曰。七返俱拈凈土鬮。畢生不退事精修。神棲安養已成賦。宜以慈容掛九幽。(無州僧見雙王禮師𦘕像)僧寶傳云。予讀自行彔彔其行事曰百八件。計其狀貌枯悴尪劣。及睹𦘕像。凜然豐碩。眉秀拔氣。和如春味。其平生如千江月。研其說法如禹治水。孔子聞韶羿之射。良之御孫子用兵。左丘明太史公文章嗚呼真乘。非愿而至者乎。鎧庵曰。讀山谷詩云從此永明書百卷。自公退食一罏香因閱之。及兩函寶積實云。此書無規矩。不若看止觀。今悟境觀二字可為幾杖。服味者一言之力也。至哉。規矩之說。若以十大章．十境．十乘觀之。真所謂至方足以方天下之不方。至圓足以圓天下之不圓。曰盡未來際不復易轍。荊溪豈欺我哉。今二書具在。識者並取而深究之。則規矩有無斷可見矣。
贊寧
渤海高氏。徙于德清。母周以梁貞明五年生於金鵝別墅。天成中出家杭之祥符。清泰初進具。天臺忠懿王延為上客。日夕切磋。公姓公族。多所歸向。侍郎慎知禮等。唱和詩什。得作文關鍵。于光文大師匯征受詩訣。于進士龍共霖工律學。以虎子稱。署本國監壇。兩浙僧統賜明義宗文號太平興國。三年王奉版圖歸朝。師奉釋迦舍利塔入見。上素聞之。對於滋福殿。一日七宣。召賜方服。
【現代漢語翻譯】 現代漢語譯本： 慈山（僧人法號）。享年七十四歲。僧臘四十年。李詠史說：『七次拈鬮都選擇了凈土，一生精進修行從不退轉。神識安住在安養凈土已經成為定局，應該把慈祥的容貌懸掛在九幽之處。』（無州僧人見到雙王禮師的畫像）僧寶傳記載：『我讀了他的《自行錄》，記錄了他的行事一百零八件。根據記載，他的狀貌枯槁瘦弱。但看到畫像，卻凜然豐碩，眉毛秀拔，氣質平和如春風。他的一生如同千江月，研究他的說法如同禹治理洪水。如同孔子聽《韶》樂，后羿的射箭，良的駕車，孫子的用兵，左丘明、太史公的文章。』 嗚呼！這真是乘愿而來，並非偶然啊。鎧庵說：『讀山谷的詩說，從此永明禪師書寫百卷，自從他退食后，一爐香常伴。因此閱讀了《寶積經》的兩函，實際上說，這本書沒有規矩，不如看《止觀》。』 現在領悟到境、觀二字可以作為手杖。服膺者得了一言之力啊。太好了！規矩的說法。如果用十大章、十境、十乘來觀察，真可謂至方足以匡正天下之不正，至圓足以圓融天下之不圓。說盡未來際都不會改變方向。荊溪大師難道會欺騙我嗎？現在這兩本書都還在，有識之士應該一起拿來深入研究，那麼規矩的有無就可以斷定了。 贊寧（僧人法號） 渤海高氏，遷居到德清。母親周氏在梁貞明五年出生于金鵝別墅。天成年間在杭州祥符寺出家。清泰初年受具足戒。天臺忠懿王延請他作為上賓，日夜切磋佛法。因為贊寧是公族之後，很多人都歸向他。侍郎慎知禮等人，與他唱和詩歌，從中掌握了作文的關鍵。向光文大師匯征學習詩歌的訣竅，向進士龍共霖學習律學，被譽為『虎子』。被任命為本國監壇，兩浙僧統，被賜予『明義宗文』的稱號。太平興國三年，吳越王錢俶奉獻版圖歸順朝廷，贊寧法師奉釋迦舍利塔入朝覲見。皇上早就聽說過他的名聲，在滋福殿接見了他，一天之內宣講佛法七次，並召見賜予方袍。
【English Translation】 English version: Cishan (monk's Dharma name). Lived to seventy-four years old. Forty years as a monk. Li Yongshi said: 'Seven times he drew lots and chose the Pure Land, his whole life dedicated to diligent practice without退轉 (tuì zhuǎn, regression). His spirit dwells in the Land of Bliss, already a certainty. His compassionate countenance should be hung in the Nine Netherworlds.' (A monk from Wuzhou saw a portrait of Master Shuangwang Li) The Biography of Monk Bao records: 'I read his 'Self-Conduct Record,' noting one hundred and eight of his deeds. According to the record, his appearance was withered and frail. But seeing the portrait, he is dignified and robust, with elegant eyebrows and a gentle, spring-like demeanor. His life is like the moon reflected in a thousand rivers, his teachings are like Yu controlling the floods. Like Confucius listening to the Shao music, Hou Yi's archery, Liang's charioteering, Sun Tzu's military strategy, Zuo Qiuming and Sima Qian's writing. Alas! This is truly arriving by vow, not by chance.' Kai'an said: 'Reading Shangu's poem, it says, 'From now on, Yongming Chan Master writes a hundred volumes, since he retired from official duties, an incense burner is always with him.' Therefore, I read the two cases of the Baoji Sutra, which actually say, 'This book has no rules, it is better to read the Zhiguan (止觀, cessation and contemplation).' Now I understand that the words '境 (jìng, realm)' and '觀 (guān, contemplation)' can be used as walking sticks. Those who embrace it gain the power of a single word. Excellent! The saying about rules. If we observe it with the Ten Great Chapters, Ten Realms, and Ten Vehicles, it can truly be said that the ultimate squareness is enough to correct the un-squareness of the world, and the ultimate roundness is enough to harmonize the un-roundness of the world. Saying that it will not change direction for the endless future. Would Master Jingxi deceive me?' Now these two books are still here, and those with discernment should take them together and study them deeply, then the existence or non-existence of rules can be determined. Zanning (monk's Dharma name) The Gao family of Bohai moved to Deqing. His mother, Zhou, was born in the Jin'e Villa in the fifth year of Liang Zhenming. He left home in the Xiangfu Temple in Hangzhou during the Tiancheng period. He received full ordination in the early Qingtai period. King Zhongyi of Tiantai invited him as an honored guest, and they discussed the Dharma day and night. Because Zanning was a member of the Gong clan, many people turned to him. The vice minister Shen Zhili and others composed poems with him, from which they grasped the key to writing. He learned the secrets of poetry from Master Guangwen Huizheng, and studied law from Jinshi Long Gonglin, and was known as 'Tiger Son'. He was appointed as the supervisor of the altar in his native country, and the two Zhejiang monastic leaders were given the title 'Mingyizongwen'. In the third year of the Taiping Xingguo period, King Qian Chu of Wuyue offered the territory to the court, and Dharma Master Zanning presented the stupa of Shakyamuni's relics to the court. The emperor had long heard of his reputation, received him in the Zifu Hall, lectured on the Dharma seven times in one day, and summoned him to bestow a square robe.
改通慧號除翰苑與陶谷同職。有以青瑣朱楹安容此物。講者折以儒典。敢不欽伏。八年詔修宋僧傳。聽歸。秉筆既成詣闕。獻之王內翰(禹偁)賜詩云。支公兼有董狐才。史傳修成乙夜開。又赴闕尚騎支遁馬援毫。猶待仲尼。麟進御璽書褒美。未幾徴入京住天壽寺。淳化二年充史館編修。至道元年知西京教門事章。聖登極賜對有加禮。咸平初擢右街僧錄。三年遷左街參政。蘇易簡撰三教聖賢事蹟奏師與道士。韓德純主其事。著鷲嶺聖賢錄及事蹟凡一百卷。補左街首座。明年二月示寂故里。葬錢唐龍井塢。崇寧四年加謚圓明。所著大宋高僧傳三十卷。僧史略三卷。入藏內典集一百五十二卷。外學集四十九卷。箏譜十卷。物外集皆別行。王公序其文集曰。師年八十二視聽不衰。歷京師十四朝。吳越四世。終能受洪範向用之福。處浮屠具瞻之地。所謂必得其壽。必得其位者乎。王文正欲以朝州龐眉九人繪之。以繼樂天九老之勝。師亦預焉。孤山拜像詩曰。寂爾歸真界。人間化已成。兩朝欽至業。四海仰高名。舊跡存華社。遺編滿帝京。徘徊想前事。庭樹晚鴉鳴。師撰結社法集文謂。社名起廬山遠。齊竟陵文宣王募僧俗凈住社。梁僧祐撰法社。建功德邑會文。歷代以來咸就僧寺為法會社。社之法以眾輕成一重。濟事成功莫近於
【現代漢語翻譯】 現代漢語譯本 改通慧（法號）在翰林院與陶谷同職。有人認為青瑣朱楹（華麗的房屋）不適合他這樣的人居住。講學者用儒家經典來勸說，他表示欽佩順服。太平興國八年，奉詔修訂《宋僧傳》，獲準回家。書稿完成後，前往朝廷獻上。王禹偁（王內翰）賜詩說：『支遁（高僧）兼有董狐（史官）的才能，史傳修成在深夜呈上。』又赴朝廷時，還騎著支遁的馬，拿著馬援的筆，仍然期待著仲尼（孔子）的出現。皇帝御璽書褒獎贊美。不久，被徵召入京，住在天壽寺。淳化二年，充任史館編修。至道元年，掌管西京（洛陽）的佛教事務。真宗皇帝登基，對他格外禮遇。咸平初年，升爲右街僧錄。咸平三年，升爲左街參政。蘇易簡撰寫《三教聖賢事蹟》，上奏朝廷，韓德純主管此事。他撰寫了《鷲嶺聖賢錄》及事蹟，共一百卷。補任左街首座。明年二月，在故鄉去世，安葬在錢塘龍井塢。崇寧四年，追諡為圓明。所著有《大宋高僧傳》三十卷，《僧史略》三卷，收入藏經的內典集一百五十二卷，外學集四十九卷，《箏譜》十卷，《物外集》等都單獨刊行。王公為他的文集作序說：『大師年八十二歲，視聽不衰，歷經京師十四朝，吳越四世，最終能夠享受《洪範》所說的『向用五福』之福，身處僧侶的領袖地位，這真是所謂『必得其壽，必得其位』的人啊！』王文正想把朝州龐眉的九位老人畫下來，來繼承白居易《九老圖》的盛事，大師也參與其中。孤山拜像詩說：『寂靜地歸於真如之界，在人間的化身已經完成。兩朝皇帝欽佩他的崇高事業，四海之內仰慕他的高尚名聲。舊的遺蹟儲存在華社，遺留的著作遍滿帝京。徘徊追想以前的事情，庭院的樹上晚鴉鳴叫。』大師撰寫了結社法集文，說：『社的名義起源於廬山慧遠（東晉高僧）。齊竟陵文宣王招募僧俗建立凈住社。梁代僧祐撰寫了法社，建立功德邑會文。歷代以來都以僧寺作為法會社。社的法則在於眾人合力，化輕為重，濟事成功沒有比這更接近的了。』
【English Translation】 English version Gai Tonghui (Dharma name) held the same position as Tao Gu in the Hanlin Academy. Some people thought that the 'qing suo zhu ying' (ornate houses) were not suitable for someone like him. Scholars tried to persuade him with Confucian classics, to which he expressed admiration and obedience. In the eighth year of the Taiping Xingguo era, he was ordered to revise the 'Song Seng Zhuan' (Biographies of Eminent Monks of the Song Dynasty) and was allowed to return home. After completing the manuscript, he went to the court to present it. Wang Yucheng (Wang Neihan) gifted him a poem saying: 'Zhi Dun (eminent monk) also possesses the talent of Dong Hu (historian), the historical biography is completed and presented late at night.' When he went to court again, he still rode Zhi Dun's horse and held Ma Yuan's pen, still expecting the appearance of Zhongni (Confucius). The emperor praised and commended him with an imperial edict. Soon, he was summoned to the capital and resided in Tianshou Temple. In the second year of Chunhua, he served as a compiler in the History Office. In the first year of Zhidao, he was in charge of Buddhist affairs in Xijing (Luoyang). Emperor Zhenzong treated him with extra courtesy upon his ascension to the throne. At the beginning of the Xianping era, he was promoted to Senglu of the Right Street. In the third year of Xianping, he was promoted to Canzheng of the Left Street. Su Yijian wrote 'Traces of Sages and Worthies of the Three Teachings' and presented it to the court, with Han Dechun in charge of the matter. He wrote 'Records of Sages and Worthies of Vulture Peak' and their deeds, totaling one hundred volumes. He was appointed as the chief seat of the Left Street. In the second month of the following year, he passed away in his hometown and was buried in Longjingwu, Qiantang. In the fourth year of Chongning, he was posthumously honored as Yuanming. His works include 'Da Song Gao Seng Zhuan' (Biographies of Eminent Monks of the Great Song Dynasty) in thirty volumes, 'Seng Shi Lue' (A Brief History of Monks) in three volumes, the 'Neidian Ji' (Collection of Inner Canons) included in the Tripitaka in one hundred and fifty-two volumes, 'Waixue Ji' (Collection of Outer Studies) in forty-nine volumes, 'Zheng Pu' (Zither Score) in ten volumes, and 'Wuwai Ji' (Collection Beyond Material Things), all of which were published separately. Wang Gong wrote a preface to his collected works, saying: 'The master was eighty-two years old, his sight and hearing did not decline, he experienced fourteen dynasties in the capital, four generations in Wuyue, and finally was able to enjoy the blessings of 'using the five blessings' mentioned in the 'Hong Fan' (Great Plan), and was in the leading position of monks. This is truly a person who 'must obtain his longevity and must obtain his position!' Wang Wenzheng wanted to paint the nine old men with white eyebrows from Chaozhou to continue the grand occasion of Bai Juyi's 'Nine Elders Picture', and the master also participated in it. The poem of worshiping the statue in Gushan says: 'Silently returning to the realm of true thusness, the transformation in the human world has been completed. Emperors of two dynasties admired his noble career, and the whole world admired his noble reputation. The old relics are preserved in the Huashe (Lotus Society), and the remaining works are full of the imperial capital. Wandering and thinking about the past, the crows are crowing in the trees in the courtyard in the evening.' The master wrote the 'Collection of Methods for Establishing a Society', saying: 'The name of the society originated from Huiyuan (eminent monk of the Eastern Jin Dynasty) of Mount Lu. Prince Wenxuan of Jingling of the Qi Dynasty recruited monks and laypeople to establish the Pure Dwelling Society. Monk You of the Liang Dynasty wrote the 'Fashe' (Dharma Society), establishing the 'Gongde Yihui Wen' (Text of Merit and Virtue Village Association). Throughout the dynasties, monasteries have been used as Dharma societies. The law of the society lies in the joint efforts of the people, turning lightness into heaviness, and there is nothing closer to success in helping things than this.'
社。今之供社共作福田。約束嚴明。愈于公法。互相䇿勵。勤于修行。則社有生養之功。周鄭邑社。結守庚申會。鐃鈸歌贊。唸佛行道。一夕不睡。以避三彭。奏帝注罪奪算。實道家法。庸僧謀利不尋根本。誤行邪術。深可痛哉。師護教縝密至於如此。鎧庵曰。歸田錄云。太祖幸相國。炷香佛前。問當拜不。師奏見在佛不拜過去佛。因罷拜禮。令行幸焚香。皆不拜也。師以太平興國入朝則歸田云云。特好事者語。而歐公誤采耳。元夜觀燈。王內翰嘲略無假借。豈於法門茍為姑息。高孝二廟幸天竺。明慶未嘗不屈膝也。
戒珠
字耀之。長樂黃氏。篤學日誦萬言。師法性子光。試經披剃。樂於修善。博記能文。翕張進退。各適其施。名曰默書及雜文數十萬言。忽曰。知道而已。何以文為聚。而焚之。存者碑記傅序耳。得法法海懷要。住黃檗時。要沒祭以文。又作別傳。議(下竺刪定止觀后)于禪教分岐。深有發明。熙寧十年九月二十三日示。寂壽九十三。臘七十三。葬骨飛山。郎中李肖銘。
法端
丘姓。霅人。幼不茹葷。試經祝髮吳山解空。傳凈覺教觀。參黃龍禪法。出世三遷至西余。常作師子吼。戲號端師子。退居歸云庵。日夜誦法華。作詩曰。年老惺惺神更清。夜深幽室誦蓮經。兒孫睡
【現代漢語翻譯】 現代漢語譯本：社。現在爲了祈福而共同出資成立的社團，規章制度非常嚴格，甚至超過了官府的法令。大家互相勉勵，勤奮修行，那麼社團就有養育之功。周朝和鄭國的鄉邑社團，結成守庚申會，敲鑼打鼓地歌唱讚頌，唸佛修行，整夜不睡覺，以躲避三彭（指人體內的三種惡蟲，道教認為它們會在庚申日上天稟告人的罪過），向上天稟告人的罪過，奪走人的壽命。這實際上是道家的法術。那些平庸的僧人只圖謀私利，不尋求根本的佛法，錯誤地施行邪術，實在令人痛心啊。大師護持佛教如此周密。鎧庵說，《歸田錄》記載，太祖皇帝到相國寺，在佛前燒香，問是否應該跪拜。僧人回答說：『現在佛不拜過去佛。』於是取消了跪拜的禮節，命令以後皇帝行幸焚香，都不跪拜。大師以太平興國年間入朝，而《歸田錄》卻這樣記載等等，只是好事者的話，歐陽修錯誤地採信了。元宵節觀燈，王內翰的嘲諷略無寬恕，難道他對佛門會茍且姑息嗎？高宗、孝宗二位皇帝到天竺寺、明慶寺，（王內翰）未嘗不屈膝行禮啊。
戒珠（法號），字耀之，長樂黃氏人。勤奮好學，每天誦讀上萬字。師從法性子光，通過考試剃度出家。喜歡修行善事，博聞強記，擅長寫作。翕張進退，都能恰如其分地施行。他寫的《默書》及雜文有數十萬字。忽然說：『知道就可以了，要文章做什麼？』於是把它們燒掉了，只留下碑記和序文。他從法海懷要那裡得法。住在黃檗寺時，懷要去世，他寫文章祭奠，又作《別傳》，評論（下竺刪定止觀后）禪宗和教宗的分歧，很有見地。熙寧十年九月二十三日圓寂，享年九十三歲，僧臘七十三年。葬于骨飛山。郎中李肖為他撰寫墓誌銘。
法端（法號），俗姓丘，霅（今浙江湖州）人。從小不吃葷。通過考試后在吳山解空寺祝髮出家。傳承凈覺寺的教觀，參學黃龍寺的禪法。先後在三座寺廟擔任住持，最後來到西余寺。經常發出師子吼（比喻說法氣勢雄壯），人們戲稱他為『端師子』。退居歸云庵后，日夜誦讀《法華經》，作詩說：『年老了，精神反而更加清醒，夜深人靜時，在幽靜的房間里誦讀《蓮經》。兒孫們都睡了……』
【English Translation】 English version: 'She' (community). Nowadays, communities established with shared contributions for the purpose of accruing merit are governed by extremely strict rules, even stricter than official laws. Members encourage each other to diligently cultivate themselves, so the community has the merit of nurturing. The rural communities of Zhou and Zheng formed 'Gengshen Observance Societies', singing praises with gongs and cymbals, reciting Buddha's name, and practicing the Way, staying awake all night to avoid the 'San Peng' (Three Worms, believed in Taoism to reside in the body and report one's sins to heaven on Gengshen day), reporting sins to the heavens and diminishing one's lifespan. This is actually a Taoist practice. Mediocre monks, seeking only personal gain and not seeking the root of the Dharma, mistakenly practice heretical arts, which is deeply regrettable. The master's protection of the Dharma is so meticulous. Kai'an said, the 'Gui Tian Lu' (Records of Retirement) states that Emperor Taizu visited the Xiangguo Temple, burned incense before the Buddha, and asked whether he should bow. The monk replied, 'The present Buddha does not bow to the past Buddha.' Therefore, the bowing ceremony was abolished, and it was ordered that emperors should not bow when burning incense during imperial visits. The master entered the court during the Taiping Xingguo era, but the 'Gui Tian Lu' records it differently, which is merely the words of busybodies, mistakenly adopted by Ouyang Xiu. During the Lantern Festival, Wang Neihan's mockery was without leniency; would he be lenient towards the Buddhist Dharma? When Emperors Gaozong and Xiaozong visited Tianzhu Temple and Mingqing Temple, he never failed to kneel and pay respects.
Jiezhu (Precept Pearl, Dharma name), styled Yaozhi, was from the Huang family of Changle. He was diligent in learning, reciting tens of thousands of words daily. He studied under Faxing Ziguang, passed the examination, and was tonsured. He enjoyed cultivating good deeds, was knowledgeable and had a good memory, and was skilled in writing. His actions, whether expanding or contracting, were always appropriate. He wrote hundreds of thousands of words in 'Mo Shu' (Silent Writings) and miscellaneous essays. Suddenly, he said, 'Knowing is enough; what is the use of writing?' So he burned them, leaving only inscriptions and prefaces. He received the Dharma from Faha Huaiyao. When he lived at Huangbo Temple, Huaiyao passed away, and he wrote an essay to commemorate him, and also wrote a separate biography, commenting on the divergence between Chan (Zen) and Jiao (Doctrinal) schools (after the revision of 'Zhi Guan' at Lower Tianzhu Temple), with profound insights. He passed away on the 23rd day of the ninth month of the Xining tenth year, at the age of ninety-three, with seventy-three years of monastic life. He was buried at Gufei Mountain. Langzhong Li Xiao wrote his epitaph.
Faduan (Dharma End, Dharma name), surname Qiu, was from Zha (present-day Huzhou, Zhejiang). He did not eat meat from a young age. After passing the examination, he was tonsured at Jiekong Temple on Wu Mountain. He inherited the teachings of Jiaoguan from Jingjue Temple and studied Chan Dharma at Huanglong Temple. He served as abbot in three temples, eventually arriving at Xiyu Temple. He often roared like a lion (a metaphor for preaching with great force), and people jokingly called him 'Lion Duan'. After retiring to Guiyun Hermitage, he recited the 'Lotus Sutra' day and night, writing a poem that said, 'As I grow old, my spirit becomes clearer, late at night, in a quiet room, I recite the 'Lotus Sutra'. My children and grandchildren are all asleep...'
覺應嫌我。石板時敲三四聲。母蒙在山前。晨朝徐步誦經一部而歸。請誦者得錢五百。及開帙目數句攜錢去。遇飢寒者散之。好歌漁父。歌輒達旦。霅僧回頭。士夫安其妄秀。有狂人不託說法誑世。並勘破之命。俞秀老開堂疏云。推倒回頭。踢翻不託。七軸之蓮經未誦。一聲之漁父先聞。聞已登座。引吟曰。本是濟湘一釣裔。自東自西自南北。眾稱善。便下座云。我觀法王法。法王法如是。七十二遷化。人祠為散聖。
義天
王姓。高麗文宗仁孝大王第四子。辭榮祝髮。內外典籍靡不研究。每嘆生於東裔。罔知佛法宗旨。求入上國參尋知識。元祐初上表哲宗。乞傳賢首宗教歸國流通。達四明郡。以明智立慧照鄰館伴。詣育王禮舍利塔。請大覺璉升座舉揚。敕兩街舉可以授法者。以東京覺嚴誠對。誠舉錢唐慧因．凈源．自代敕朝奉郎楊杰接伴至彼受法。吳中諸剎迎餞視行人。見天竺慈辨。執弟子儀。諮詢教觀。獻云鳳磨衲衣．凈瓶．經帙等。慈辨贈偈曰。醍醐極唱最尊崇。菡萏華奇喻有功。五祖當年親妙悟。僧王今喜繼高蹤。戒香流出金爐上。法語親傳麈尾中。他日海東敷演處。智燈列焰照無窮。蔣師(之奇)同飯亦贈一絕。妙達顯空中。一通無不通。寄語定光莫招手。道場方盛鎮遼東。靈芝大智為升座發
【現代漢語翻譯】 現代漢語譯本 覺應嫌我（覺應：人名）。石板時敲三四聲。母蒙在山前。早晨慢慢地誦讀一部經書後回家。請誦經的人得到五百錢。打開經書目錄讀幾句，帶著錢離開。遇到飢寒的人就分給他們。喜歡唱漁父的歌，常常唱到天亮。霅僧（霅僧：指霅溪的僧人）回頭看他。士大夫們安於他那虛妄的才華。有狂人不依託佛法而用謊言欺騙世人，一併勘破並命令他停止。俞秀老（俞秀老：人名）開堂說法時說：『推倒不回頭，踢翻不依託。七軸的《蓮經》還沒誦讀，一聲漁父的歌聲先聽到了。』聽完后就登上座位，引用詩句說：『我本是濟水湘水的釣魚人後代，從東到西，從南到北，四處漂泊。』眾人稱讚。於是走下座位說：『我觀察法王的法，法王的法就是這樣。』七十二歲時圓寂，人們建祠祭祀他，稱他為散聖。
義天（義天：人名） 王姓。是高麗文宗仁孝大王的第四個兒子。辭別榮華富貴，剃髮出家。對於內外典籍沒有不研究的。常常嘆息自己生在東方的邊遠地區，不瞭解佛法的宗旨。請求進入中國參訪學習。元祐初年上表給哲宗皇帝，請求傳授賢首宗教義回國流通。到達四明郡，明智和立慧在慧照鄰館接待他。到育王寺禮拜舍利塔，請大覺璉（大覺璉：人名）升座說法。皇帝下令兩街推薦可以傳授佛法的人。東京覺嚴（東京覺嚴：地名）推薦誠。誠推薦錢唐慧因（錢唐慧因：地名）、凈源（凈源：人名），朝廷命令朝奉郎楊杰（楊杰：人名）接伴他們到那裡受法。吳中各寺廟迎接並餞行，像對待重要行人一樣。義天見到天竺慈辨（天竺慈辨：人名），以弟子之禮對待他，諮詢教義和觀法。獻上云鳳磨的衲衣、凈瓶、經書等。慈辨贈送偈語說：『醍醐般的妙法極力唱誦，最為尊崇，像奇特的荷花一樣比喻你的功德。五祖當年親自妙悟佛法，僧王今天歡喜地繼承他的高尚品格。戒香從金爐中流出，法語親自在拂塵的揮動中傳授。他日你在海東弘揚佛法的地方，智慧之燈像火焰一樣排列，照亮無邊。』蔣師（蔣師：人名，之奇是他的字）一同吃飯，也贈送了一首絕句：『精妙地通達顯空之理，一通則無不通。寄語定光佛不要招手，道場正在興盛，鎮守遼東。』靈芝大智（靈芝大智：人名）為他升座說法。
【English Translation】 English version Jue Ying (Jue Ying: a person's name) might dislike me. He knocks on the stone slab three or four times. His mother is in front of the mountain. In the early morning, he slowly recites a scripture and returns home. The person who recites the scripture receives five hundred coins. He opens the scripture catalog, reads a few sentences, and leaves with the money. He distributes it to the hungry and cold. He likes to sing the Fisherman's Song, often singing until dawn. The monk of Zha (Zha monk: refers to the monk of Zha Creek) turns his head to look at him. The scholars are content with his vain talent. There is a madman who does not rely on the Dharma but deceives the world with lies, and he is exposed and ordered to stop. When Yu Xiulao (Yu Xiulao: a person's name) opened the hall to preach, he said: 'Push down without looking back, kick over without relying on. The seven-scroll Lotus Sutra has not yet been recited, but the sound of the Fisherman's Song is heard first.' After listening, he ascended the seat, quoting the poem: 'I am originally a descendant of fishermen from the Ji and Xiang rivers, drifting from east to west, from south to north.' The crowd praised. Then he stepped down from the seat and said: 'I observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' He passed away at the age of seventy-two, and people built a shrine to worship him, calling him a scattered saint.
Yi Tian (Yi Tian: a person's name) His surname was Wang. He was the fourth son of King Wen Zong Ren Xiao of Goryeo. He renounced glory and wealth, shaved his head, and became a monk. He studied all the internal and external classics. He often lamented that he was born in a remote eastern region and did not understand the essence of the Buddha's teachings. He requested to enter China to visit and study. In the early years of Yuan You, he submitted a memorial to Emperor Zhezong, requesting to transmit the teachings of the Xianshou sect back to his country for circulation. Arriving at Siming Prefecture, Mingzhi and Lihui received him at the Huizhao Neighboring Hall. He went to Yuwang Temple to worship the Sharira Pagoda and invited Da Jue Lian (Da Jue Lian: a person's name) to ascend the seat and preach. The emperor ordered the two streets to recommend someone who could transmit the Dharma. Tokyo Jueyan (Tokyo Jueyan: a place name) recommended Cheng. Cheng recommended Qiantang Huixin (Qiantang Huixin: a place name) and Jingyuan (Jingyuan: a person's name), and the court ordered Chaofeng Lang Yang Jie (Yang Jie: a person's name) to accompany them there to receive the Dharma. The temples in Wuzhong welcomed and bid farewell to them as if they were important travelers. Yi Tian met Tianzhu Ciben (Tianzhu Ciben: a person's name), treated him with the etiquette of a disciple, and consulted him on doctrines and practices. He presented a cloud-phoenix-ground robe, a clean bottle, and scriptures. Ciben gave a verse saying: 'The wonderful Dharma like ghee is vigorously chanted, most revered, like a strange lotus flower, symbolizing your merits. The Fifth Patriarch personally realized the Dharma in the past, and the Sangha King is happy to inherit his noble character today. The fragrance of precepts flows out from the golden furnace, and the Dharma is personally transmitted in the waving of the whisk. In the future, in the place where you propagate the Dharma in Haidong, the lamps of wisdom will be arranged like flames, illuminating the boundless.' Jiang Shi (Jiang Shi: a person's name, Zhiqi is his courtesy name) also gave a quatrain while eating together: 'Subtly understand the principle of manifestation and emptiness, one understanding leads to all understandings. Tell Dingguang Buddha not to beckon, the monastery is flourishing, guarding Liaodong.' Lingzhi Dazhi (Lingzhi Dazhi: a person's name) ascended the seat to preach for him.
揚。請所著書歸國流通。參金山佛印。元坐納師禮。楊公問故。元曰。義天異國僧耳。僧至叢林規蠅如是。公曰。卑之少徇時宜。求異諸方。豈師心哉。元曰。不然。屈道徇俗諸方。先失一隻眼。何以示華夏。師法贈加沙．經帙。答二偈曰。海外名衣得自誰。逾城王子丈夫兒。袞章舊換曾無價。合是金剛座上披。經帙樓鋪錦繡堆。水包黃卷有時開。藥山只要閑遮眼。正眼何曾遮得來。至京。范舍人蘇郎中館伴抵相國。慧林訪圓照。本亦示宗旨。師遍入諸宗閫域。諒不逃其皮裡陽秋矣。贈楊公古律二十韻。雅健清新。得騷人句法。公和云。孰若祐世師。五宗窮妙理。我愧陪。彌天才辨非鑿齒。兩相尊敬契同支。許䟦飛山別傳義。摧顯有功文曰。甚矣。古禪之與今禪名實相遼也。古之所謂禪者。藉教習禪者也。今之所謂禪者。離教說禪者也。說禪者執其名而遺其實。習禪者因其詮而得其旨。救今人矯詐之弊。復古聖精醇之道。珠公論辨斯其至焉。近者大遼皇帝詔有司。令義學沙門詮曉等再定經錄。世所謂六祖壇經寶林傳等皆被焚除其偽妄條例。則重修貞元續錄三卷。中載之詳矣。有以見我佛付囑之心。帝王弘護之志。而比世中國所行禪宗章句。多涉異端。此所以海東人師疑華夏無人。及見飛山高議。乃知有護法菩薩焉。昨
【現代漢語翻譯】 現代漢語譯本 揚（人名）。請他將所著書籍帶回國內流通。他參訪了金山寺的佛印禪師。元（義天法師的法號）接受了作為住持的禮節。楊公（指楊杰）問他原因。元說：『義天只是一個來自異國的僧人罷了。僧人來到叢林，規矩就應該是這樣。』楊公說：『降低自己的身份來順應時宜，爲了追求與各方不同，難道是符合你的本心嗎？』元說：『不是這樣的。如果爲了順應世俗而委屈佛法，就等於先失去了一隻眼睛，又怎麼能向華夏展示正法呢？』義天贈送給楊公袈裟和經書，並作了兩首偈語：『海外名衣得自誰？逾城王子丈夫兒。袞章舊換曾無價，合是金剛座上披。經帙樓鋪錦繡堆，水包黃卷有時開。藥山只要閑遮眼，正眼何曾遮得來。』 到達京城后，范舍人和蘇郎中在相國寺招待他。慧林禪師拜訪圓照禪師，義天也向他們展示了自己的宗旨。義天廣泛涉獵各宗派的領域，想必也逃不過那些精通佛法之人的評判。他贈送給楊公一首二十韻的古體詩，文辭雅緻、剛健清新，頗得騷人（指屈原等詩人）的句法。楊公也作詩迴應說：『誰能比得上祐世師（指義天）？五宗的精妙道理都窮盡了。我慚愧地陪同，彌天的才華辯論起來不像鑿齒（傳說中的惡人）。我們互相尊敬，情誼如同兄弟。』他允許䟦飛山（義天的別號）傳揚他的義理。摧顯（人名）的文章中寫道：『太厲害了！古代的禪和現在的禪，名義和實質相差太遠了。古代所說的禪，是藉助教義來學習禪。現在所說的禪，是脫離教義來談論禪。談論禪的人執著于名相而遺忘了其實質，學習禪的人通過教義的詮釋而領悟了其宗旨。』義天是爲了匡救當今人們虛假欺詐的弊病，恢復古代聖人精純的佛道。珠公（指摧顯）的評論辯論真是精闢極了。 最近，大遼皇帝下詔給有關部門，命令義學沙門詮曉等人重新修訂經錄。世俗所說的《六祖壇經》、《寶林傳》等都被焚燬，因為其中有虛假妄誕的條例。於是重新修訂了《貞元續錄》三卷，其中記載得非常詳細。由此可見我佛的咐囑之心，以及帝王弘揚護持佛法的志向。而當今中國所流行的禪宗章句，大多涉及異端邪說。這就是海東（指高麗）的僧人懷疑華夏沒有人的原因。等到見到飛山的高論，才知道原來有護法菩薩啊！昨天……
【English Translation】 English version Yang (a person's name) requested him to bring his written works back to the country for circulation. He visited Chan Master Foyin at Jinshan Temple. Yuan (Yitian's Dharma name) accepted the etiquette of being an abbot. Yang Gong (referring to Yang Jie) asked him the reason. Yuan said, 'Yitian is just a monk from a foreign country. When monks come to the Sangha, the rules should be like this.' Yang Gong said, 'Lowering yourself to adapt to the times, seeking to be different from all parties, is this in accordance with your original intention?' Yuan said, 'It is not like that. If you compromise the Dharma to cater to worldly customs, it is like losing one eye first, how can you show the true Dharma to China?' Yitian presented Yang Gong with a kasaya and scriptures, and composed two verses: 'Who did the famous overseas clothes come from? The prince who crossed the city is a real man. The old robe has been exchanged for priceless value, it should be draped on the Vajra seat. The scripture building is covered with brocade piles, the water-wrapped yellow scrolls are sometimes opened. Yaoshan only needs to close his eyes leisurely, how can the right eye ever be covered?' After arriving in the capital, Fan Sheren and Su Langzhong hosted him at Xiangguo Temple. Chan Master Huilin visited Chan Master Yuanzhao, and Yitian also showed them his principles. Yitian widely dabbled in the fields of various sects, and presumably could not escape the judgment of those who were proficient in Buddhism. He presented Yang Gong with an ancient poem of twenty rhymes, with elegant, vigorous and fresh words, quite in the style of the poets (referring to Qu Yuan and other poets). Yang Gong also responded with a poem saying: 'Who can compare with the World-Protecting Teacher (referring to Yitian)? The subtle principles of the five schools have been exhausted. I am ashamed to accompany him, the talent of Mitian does not argue like Zaochi (a legendary evil person). We respect each other, and our friendship is like brothers.' He allowed Ba Feishan (Yitian's alias) to spread his doctrines. Cui Xian (a person's name) wrote in his article: 'Too powerful! The ancient Chan and the present Chan are too far apart in name and substance. The so-called Chan in ancient times was to learn Chan by means of teachings. The so-called Chan now is to talk about Chan without teachings.' Those who talk about Chan cling to the name and forget the substance, and those who learn Chan understand its purpose through the interpretation of the teachings. Yitian is to correct the fraudulent abuses of today's people and restore the pure Buddhist path of the ancient sages. Zhu Gong's (referring to Cui Xian) comments and debates are truly brilliant. Recently, the Emperor of the Great Liao issued an edict to the relevant departments, ordering the Yixue Shamen Quanxiao and others to re-revise the scripture records. The so-called 'Sixth Patriarch Altar Sutra', 'Baolin Biography' and other books were burned because they contained false and absurd regulations. Therefore, the 'Zhenyuan Continued Record' in three volumes was re-revised, which is recorded in great detail. From this, we can see the Buddha's entrustment and the emperor's ambition to promote and protect the Dharma. However, most of the Chan Buddhist chapters and sentences popular in China today involve heresy. This is why the monks of Haedong (referring to Goryeo) suspect that there is no one in China. When they saw Feishan's high opinion, they knew that there were Dharma-protecting Bodhisattvas! Yesterday…
奉王旨刊諸翠琰。而恐流通未廣。勒之方板。噫。百世之下。住持末法者。豈不賴珠公力乎。還國后音問不絕。遣使祭奠。初離其國。辭王表云。不思今世之難行。竊慕古人之篤信。渴朝聞而甘夕死。輕尺璧以惜寸陰。敢效玄奘之遺風。緬思義相之高躅。(相師求法中朝傳華嚴性宗歸)因圖絕海。唯恐失時。然則西尋勝境。該究竟之見。聞東轉法輪。闡圓通之利益。永贊流行於長世。式資悟解于群心。及游佛隴觀智者。親筆愿文禮于塔前。誓傳教觀于東國。其心豈不盛哉。鎧庵曰。東坡論高麗狀貼黃云。體問得慧因。主僧凈源本是庸人。只因多與往還。致商人等於高麗國妄行談說。是致義天遠來從學。本院厚獲施利。而淮浙官司遍遭擾亂。私謂義天求法非聊爾。僧凈源亦有功教門。東坡為國論事一期言耳。
永道(朝省旌其護法札改法道)
西京順昌毛氏。幼師承天羅漢安恭。崇寧三年受具。游上都。受唯識百法二論。過眼成誦。因入聚落。市藥方士惡語相加。乃折以大言。批其頰而去。識者謂其必為法門樑棟。政和三年。賜椹衣主左街崇先香積禪院。五年錫寶覺號。林靈素幻術罔上。宣和改元。正月詔天下革釋氏教法。寺為神霄。佛為金仙。菩薩為大士。僧號德士。服中冠執木笏。諸山告眾云。權抽肩
【現代漢語翻譯】 現代漢語譯本： 奉國王的旨意將這些刻在翠玉上，但又擔心流傳不夠廣泛，所以將它們刻在木板上。唉！百世之後，住持末法時代的人，難道不依賴珠公（指義天）的力量嗎？他回國后音訊不斷，還派遣使者來祭奠。當初離開高麗時，他給國王的表文中說：『不考慮當今世道的艱難，私下仰慕古人的忠誠信念，渴望早晨聽到真理，晚上死去也甘心，輕視珍貴的玉璧，珍惜寸陰的光陰，敢於傚法玄奘（Tang Sanzang）的）的遺風，遙想義相（Uisang）（相師求法中朝傳華嚴性宗歸）的高尚足跡。』因此計劃橫渡大海，唯恐錯過時機。如此說來，他西行尋求殊勝的境界，是爲了獲得究竟的見解，聽說東方弘揚佛法，是爲了闡述圓融通達的利益，永遠讚美佛法在長久的時間裡流傳，從而幫助大眾領悟理解。等到遊歷佛隴，拜訪智者大師，親自將愿文禮拜在塔前，發誓將天臺宗的教觀傳到東國（指高麗），他的心意難道不盛大嗎？鎧庵說，蘇東坡評論高麗的奏狀貼黃中說，『體察得知慧因寺的主僧凈源本來是個庸人，只因爲和他交往頻繁，導致商人等在高麗國胡亂談說，以致義天（Uicheon）遠道而來求學，本院因此獲得豐厚的施捨利益，而淮浙一帶的官司普遍遭到擾亂。』我私下認為義天求法並非隨意之舉，僧人凈源也對佛教有功勞。蘇東坡為國家議論事情只是一時的言論罷了。 永道（Yeongdo）（朝廷表彰他護法，札文改為法道） 西京順昌的毛氏，從小師從承天羅漢安恭。崇寧三年受具足戒，遊歷上都，學習唯識百法和二論，看過一遍就能背誦。一次進入村落，賣藥的方士惡語相加，於是用大道理駁斥他，並打了他一巴掌離開。有見識的人認為他將來必定成為佛法棟樑。政和三年，皇帝賜給他椹衣，讓他主持左街崇先香積禪院。政和五年賜予寶覺的稱號。林靈素用幻術欺騙皇上，宣和改元，正月，皇帝下詔在全國廢除佛教，寺廟改為神霄宮，佛改為金仙，菩薩改為大士，僧人稱為德士，穿戴中冠，手執木笏。各座山寺告知大眾說：『暫時忍耐一下吧。』
【English Translation】 English version: By the King's decree, these were engraved on jade, but fearing that circulation would not be widespread enough, they were carved on wooden blocks. Alas! In the centuries to come, those who uphold the Dharma in the degenerate age, will they not rely on the strength of Master Ju (referring to Uicheon)? After he returned to his country, news of him was constant, and he even sent envoys to offer sacrifices. When he initially departed Goryeo, in his memorial to the King, he said: 'Disregarding the difficulties of the present age, I secretly admire the sincere faith of the ancients, longing to hear the truth in the morning and be content to die in the evening, belittling precious jade and cherishing every moment of time, daring to emulate the legacy of Xuanzang (Tang Sanzang), and yearning for the noble footsteps of Uisang (a master who sought the Dharma and transmitted the Hwaeom (Huayan) school to China and Korea).' Therefore, he planned to cross the sea, fearing to miss the opportunity. Thus, his westward journey to seek the supreme realm was to obtain the ultimate view, and hearing that the Dharma was being propagated in the East, it was to expound the benefits of perfect and unobstructed understanding, forever praising the Dharma's circulation for a long time, thereby assisting the masses in comprehending and understanding. When he visited Bureung (Buddha's Mound) and paid respects to Zhiyi (Chih-i), he personally offered his vow before the pagoda, vowing to transmit the teachings of the Tiantai school to the Eastern country (referring to Goryeo). Was his intention not grand? Kai'an said, 'Su Dongpo, in his memorial commenting on Goryeo, stated, 'Upon investigation, it was learned that the chief monk Jingyuan of Hyein Temple was originally a mediocre person, but because of frequent interactions with him, merchants and others recklessly spoke in Goryeo, causing Uicheon to come from afar to study, and the temple thereby obtained generous offerings and benefits, while the officials in the Huai and Zhe regions were generally disturbed.' I privately believe that Uicheon's seeking of the Dharma was not a casual matter, and the monk Jingyuan also contributed to the Buddhist teachings. Su Dongpo's discussion of state affairs was only a temporary statement.' Yeongdo (The court commended him for protecting the Dharma, and the decree was changed to 'Dharma Way') The Mao family of Suncheon in Seogyeong (Western Capital), from a young age, studied under the Arhat Angong of Seungcheon Temple. In the third year of Chongning (Song Dynasty era), he received the full precepts, traveled to Sangdu (Upper Capital), and studied the Vijnaptimatrata (Consciousness-only) and the Two Treatises, memorizing them after reading them once. Once, he entered a village, and a pharmacist selling medicine spoke abusively to him, so he refuted him with great principles and slapped him before leaving. Those with insight believed that he would surely become a pillar of the Dharma. In the third year of Zhenghe (Song Dynasty era), the emperor bestowed upon him a mulberry robe and appointed him to preside over the Chongseon Hyangjeok Chan Temple on the left street. In the fifth year of Zhenghe, he was granted the title 'Baojue' (Precious Enlightenment). Lin Lingsu deceived the emperor with illusions. In the first year of Xuanhe (Song Dynasty era), in the first month, the emperor issued an edict to abolish Buddhism throughout the country, temples were changed to Shenxiao Palaces, Buddhas were changed to Golden Immortals, Bodhisattvas were changed to Great Scholars, and monks were called 'Virtuous Scholars,' wearing Zhongguan hats and holding wooden tablets. The monasteries on the mountains informed the public, 'Let's endure it for now.'
上之田衣。且卷頂門之螺髻。雖然不改舊時人。且喜一番添姓字。三年八月。京城大水。水族出於市居。靈素治水弗驗。士民益懼。僧伽大士現禁中。就祈禳水。大士振錫登城。稱誦密語。水勢頓殺。以至竭涸。靈素氣沮。又衝太子節上惡之。放還溫州。道死。復釋氏舊名。諸山謝恩云。歸木笏于裴相公。抽冠簪于傅大士。重圓應真之頂相。再披屈眴之田衣。敕令初行誰不俯聽。唯師抗詔。黥流道州。防人曰。途涉萬里。宜茹葷酒助色力。師曰。罪大責重。君恩寬貸。尚延殘喘。已為幸矣。嬰瘴殞身。亦天命也。戒可犯乎。防人益護。其行將至。師夢佛像荷伽入城。僚夢有同者。翌旦師至。師曰。僧必異人。未幾軍民多患寒疾求救。師受西天總持三藏明因妙善普濟法師真言軌範。靈答如響。又傳圓頓戒法于圓照大師。故病者飲所咒水。或為摩頂。無不痊安。求者既多。為沼營中以應之。郡有廢寺。擬重建。數月而成。二年量移近郡。道過湘潭。洪覺范贈詩曰。道公膽大過身軀。敢逆龍鱗上諫書。直欲袒肩擔佛法。故甘引頸受誅鋤。三年竄逐心無愧。萬里歸來貌不枯。他日教門綱紀者。近聞靴笏趁朝趍。七年六月還僧住昭慶昭先禪院。撥賜右街顯聖寺．釋迦院廨舍兼領之。建炎初。留守宗澤。請主左街天清寺浦宣教郎。
【現代漢語翻譯】 現代漢語譯本 身著如來之田衣（袈裟）。又捲起頭頂的螺髻。雖然外貌沒有改變，但可喜的是增添了新的法號。三年八月，京城發生大水災，水族（水生動物）出現在城市街道。靈素（人名）治理水患沒有效果，百姓更加恐懼。僧伽大士（Sengqie，唐代高僧，觀音菩薩的化身）在皇宮中顯靈，朝廷就祈求他禳解水患。大士拄著錫杖登上城墻，口中唸誦秘密咒語，水勢立刻減弱，直至乾涸。靈素感到羞愧沮喪，又觸怒了太子，被放逐回溫州，在途中去世。恢復了佛教僧人的舊名。各山寺僧眾感謝皇恩說：『將木笏歸還給裴相公（宰相），摘下傅大士（南北朝高僧）的冠簪，重新恢復應真（阿羅漢）的頂相，再次披上屈昫（一種袈裟）的田衣。』皇帝的命令剛開始下達時，誰敢不聽從？只有大師您抗拒詔令，被處以黥刑流放到道州。押送的士兵說：『路途遙遠，應該吃葷喝酒來增強體力。』大師說：『罪責重大，皇恩寬大，還能茍延殘喘，已經是萬幸了。如果因為瘴氣而喪命，也是天命。戒律怎麼可以違犯呢？』押送的士兵更加敬佩地護送他。當他們快要到達目的地時，大師夢見佛像扛著伽藍（寺廟）進入城中，同僚也做了相同的夢。第二天早上，大師到達。大師說：『這位僧人必定是不同尋常的人。』不久，軍民大多患上寒病，前來求救。大師接受了西天總持三藏（佛教經典）明因妙善普濟法師的真言軌範（儀軌），非常靈驗。又將圓頓戒法傳授給圓照大師。所以病人喝下他所念咒的水，或者接受他的摩頂，沒有不痊癒的。前來求助的人很多，便在營地附近建造房屋來應付。郡里有一座廢棄的寺廟，計劃重建，幾個月就完成了。二年後，大師被調往附近的郡，路過湘潭時，洪覺范（人名）贈詩說：『道公（對僧人的尊稱）膽量超過身軀，敢於觸犯皇帝的威嚴上書進諫。直想袒露肩膀來擔負佛法，所以甘願引頸受戮。三年被貶謫心無愧疚，萬里歸來容貌不顯衰老。他日佛教的綱紀人物，聽說最近穿著官服上朝。』七年六月，大師回到僧人居住的昭慶昭先禪院。朝廷撥賜右街顯聖寺．釋迦院的官舍兼領管理。建炎初年，留守宗澤（人名）請大師主持左街天清寺浦宣教郎（官名）。
【English Translation】 English version He wears the field robe (Kesa) of the Tathagata. And rolls up the snail-like curls on the top of his head. Although his appearance has not changed, it is gratifying that a new Dharma name has been added. In the eighth month of the third year, a great flood occurred in the capital city, and aquatic creatures (water-dwelling animals) appeared on the city streets. Ling Su (personal name)'s efforts to control the flood were ineffective, and the people became even more fearful. The Great Monk Sengqie (Sengqie, a eminent monk of the Tang Dynasty, an incarnation of Avalokiteśvara) manifested in the palace, and the court prayed for him to quell the flood. The Great Monk ascended the city wall, holding a tin staff and chanting secret mantras, and the flood immediately subsided until it dried up. Ling Su felt ashamed and frustrated, and also offended the crown prince, and was exiled back to Wenzhou, where he died on the way. He resumed his old name as a Buddhist monk. The monks of various mountain temples thanked the emperor's grace, saying: 'Return the wooden tablet to Prime Minister Pei (Prime Minister), take off the crown and hairpin of the Great Monk Fu (a eminent monk of the Southern and Northern Dynasties), restore the appearance of the Arhat, and put on the field robe of Qu Xun (a type of Kesa) again.' When the emperor's orders were first issued, who would dare not obey? Only you, Master, resisted the imperial edict and were sentenced to tattooing and exile to Daozhou. The escorting soldiers said: 'The journey is long, you should eat meat and drink alcohol to strengthen your physical strength.' The Master said: 'The crime is serious, and the emperor's grace is great, and it is already fortunate to be able to linger on. If I die from miasma, it is also fate. How can the precepts be violated?' The escorting soldiers escorted him with even more respect. When they were about to reach their destination, the Master dreamed that a Buddha statue was carrying a Sangharama (temple) into the city, and his colleagues had the same dream. The next morning, the Master arrived. The Master said: 'This monk must be an extraordinary person.' Soon, most of the soldiers and civilians suffered from cold diseases and came to seek help. The Master received the True Word Ritual of the Mingyin Miaoshan Pujifa Master of the Western Heaven Total Holding Tripitaka (Buddhist scriptures), which was very effective. He also passed on the Perfect and Sudden Precepts to Master Yuanzhao. Therefore, patients who drank the water he chanted or received his head-touching were all cured. Many people came to seek help, so they built houses near the camp to cope with it. There was an abandoned temple in the county, which was planned to be rebuilt, and it was completed in a few months. Two years later, the Master was transferred to a nearby county. When passing through Xiangtan, Hong Juefan (personal name) gave a poem saying: 'Dao Gong (a respectful title for monks) has more courage than his body, daring to offend the emperor's majesty and submit a memorial. He wants to bare his shoulders to bear the Dharma, so he is willing to stretch his neck to be executed. He was exiled for three years without guilt, and his appearance did not show aging after returning from thousands of miles. The future leaders of Buddhism, I heard that they are recently wearing official uniforms to attend court.' In June of the seventh year, the Master returned to the Zhaoging Zhaoxian Chan Monastery where the monks lived. The court allocated the official residence of the Right Street Xiansheng Temple．Sakyamuni Courtyard to be managed concurrently. At the beginning of Jianyan, Zong Ze (personal name), the garrison commander, invited the Master to preside over the Puxuanjiaolang (official title) of the Left Street Tianqing Temple.
充留守司招論官兼總管。使司參謀軍事。為國加持護佑軍旅。住淮穎間。勸諸豪右分糧助師。未㫷稛載而歸。三軍歡呼。車駕南巡。累召至都堂陪軍國重議。請加冠冕領兵權。恢復故疆。辭以詩曰。昔年為法致遭黥。天使更衣助甲兵。枷鎖蠻荒經半紀。間關水陸越千程。冰霜不易松筠操。罏炭難移鐵石情。愿與瞿曇為弟子。不堪簪笏簉公歸。即奏加賜圓通法濟號。(準祖宗制系試鴻臚鄉崇觀添賜六字比視官品)四年。明帥請住寶林。夏旱奉旨禱雨。越之圓通。應期滂沛。紹興賜對上曰。先帝為妖術所惑。廢卿形服。朕與卿去其黥涅可乎。師曰。雖感聖恩。然先皇墨寶不忍毀除。上曰。這僧到老倔強。江州請住東林太平興龍禪寺。兼廣福院事。師嘗讀大宋僧史略見云。每當朝集。僧先道后。其次並立殿庭。僧東道西。獨遇郊天道左僧右。蓋本祖宗之制。昨緣崇觀之後。道士叨冒資品。王仔息．林靈素之徒紊亂朝綱。由是起例遽厭僧班。乘勢毀壞祖宗舊制。靖康建炎以來。道士官資已行追毀。其于班列自合復仍舊貫。遂與道士劉若謙詣朝廷抗辨。乃以短劄申稟乞降指揮。特賜改正。奉朝旨批降依修施行。令僧道聚會得正其名分者。皆師力也。五年奉旨入內禱雨。結壇登座。聲咒以四金瓶各盛鮮鯽。噀水密咒。遣四急足放諸
【現代漢語翻譯】 現代漢語譯本： 充任留守司招論官兼總管，擔任使司參謀軍事，為國家祈福保佑軍隊，駐紮在淮河、穎河一帶。他勸說各地的富豪們拿出糧食資助軍隊，不久就滿載而歸，三軍歡呼雀躍。皇帝的車駕南巡，多次召他到都堂參與軍國大事的商議。有人請他戴上官帽，掌握兵權，收復失地。他用詩推辭說：『往年因為堅持佛法而遭受黥刑，上天派人來讓我改換服裝拿起武器。帶著枷鎖在蠻荒之地度過了半輩子，艱難地跋涉水路越過千山萬水。冰霜不能改變鬆樹和竹子的操守，爐火的熾熱難以動搖鋼鐵般的意志。我願意做瞿曇（釋迦牟尼）的弟子，不願戴著官帽位列公卿之末。』於是朝廷奏請加賜他『圓通法濟』的稱號（按照祖宗的制度，通過鴻臚寺考試，授予崇觀年間增設的六字稱號，比照官員品級）。 四年，明州的將帥請他住持寶林寺。夏天發生旱災，奉旨祈雨，不久之後，圓通顯靈，普降大雨。紹興皇帝召見他並對他說：『先帝被妖術迷惑，廢除了你的僧人服飾。朕想為你去除黥刑的痕跡，可以嗎？』大師說：『雖然感謝皇上的恩典，但是先皇留下的墨寶，實在不忍心毀掉。』皇帝說：『這個和尚到老了還是這麼倔強。』江州請他住持東林太平興龍禪寺，兼管廣福院的事務。大師曾經讀《大宋僧史略》，看到書中記載：每當朝廷舉行大典，僧人在道士之前，其次是並列于殿庭。僧人在東邊，道士在西邊。遇到祭天大典，道士在左邊，僧人在右邊。這本來是祖宗的制度。自從崇觀年間之後，道士們冒領官職品級，王仔息、林靈素之流擾亂朝綱，因此開始改變慣例，厭棄僧人的班位，趁勢破壞祖宗的舊制度。靖康、建炎以來，道士的官職品級已經被追回，那麼在朝廷的班列中，自然應該恢復舊制。』於是他與道士劉若謙一起到朝廷辯論，並寫了簡短的奏章，請求下達指示，特別賜予改正。朝廷下達批示，按照修改後的規定執行，使僧人和道士的聚會能夠端正他們的名分，這都是大師的功勞。 五年，奉旨入宮祈雨，設立法壇，登上法座，唸誦咒語，用四個金瓶分別盛滿鮮活的鯽魚，噴灑水並秘密唸咒，派遣四個快步的人將魚放生到...
【English Translation】 English version: He was appointed as a Recruiting and Deliberation Official cum Chief Administrator of the Regional Command, serving as a military counselor in the Envoy's Office, praying for the protection and blessing of the army, and stationed between the Huai and Ying Rivers. He persuaded the local wealthy and powerful to contribute grain to aid the army, and soon returned fully loaded, to the cheers of the three armies. When the Emperor's carriage toured the south, he was repeatedly summoned to the capital to participate in important military and state affairs discussions. Someone suggested that he wear a coronet, take command of the army, and recover the lost territories. He declined with a poem: 'In the past, I suffered tattooing for upholding the Dharma; the heavens sent someone to change my clothes and assist with armor and weapons. I spent half my life in shackles in the wilderness, traversing countless rivers and mountains with difficulty. Ice and frost cannot change the integrity of pine and bamboo, and the heat of the furnace cannot move the steadfastness of iron and stone. I wish to be a disciple of Gautama (Sakyamuni Buddha), and cannot bear to wear a coronet and be ranked among the officials.' Thereupon, the court requested that he be granted the title 'Perfectly Accomplished Dharma Savior' (according to the ancestral system, through the Honglu Temple examination, the six-character title added during the Chongguan era was granted, commensurate with the official rank). In the fourth year, the generals of Mingzhou invited him to reside at Baolin Temple. During a summer drought, he was ordered to pray for rain, and soon after, Yuantong (Perfectly Accomplished) manifested, and abundant rain fell. Emperor Shaoxing summoned him and said: 'The late Emperor was deluded by sorcery and abolished your monastic attire. Would We remove the marks of your tattooing?' The Master replied: 'Although I am grateful for Your Majesty's grace, I cannot bear to destroy the calligraphy left by the late Emperor.' The Emperor said: 'This monk is stubborn even in his old age.' Jiangzhou invited him to reside at Donglin Taiping Xinglong Chan Temple, concurrently managing the affairs of Guangfu Monastery. The Master once read 'A Brief History of the Sangha of the Great Song Dynasty' and saw that it recorded: 'Whenever the court held grand ceremonies, the monks preceded the Daoists, and secondly, they stood side by side in the palace courtyard. The monks were on the east side, and the Daoists were on the west side. When encountering sacrificial ceremonies to Heaven, the Daoists were on the left, and the monks were on the right. This was originally the system of the ancestors. Since the Chongguan era, Daoists have usurped official positions and ranks, and figures like Wang Zixi and Lin Lingsu have disrupted the court. Therefore, the precedent was changed, the position of the monks was rejected, and the old system of the ancestors was destroyed. Since the Jingkang and Jianyan eras, the official positions and ranks of the Daoists have been revoked, so in the court ranks, the old system should naturally be restored.' Thereupon, he and the Daoist Liu Ruoqian went to the court to argue, and wrote a short memorial requesting that an order be issued to specifically grant the correction. The court issued an order to implement the revised regulations, so that the gatherings of monks and Daoists could rectify their positions, all thanks to the Master's efforts. In the fifth year, he was ordered to enter the palace to pray for rain, set up an altar, ascended the seat, chanted mantras, filled four golden bottles with fresh carp, sprinkled water and secretly chanted mantras, and sent four swift-footed people to release the fish into...
江沼。急足未回雨已浹洽。特賜金缽。師常以相國寺珍藏三朝(太真仁)御製所頌唐宣律師天神密授釋迦文佛靈牙。隨身供養。或求舍利。虔禱與之。師欲建閣。于在所祥符寺奉安三千化佛像。大開講席。行化鳥鎮。普靜寺僧禮足求之。置金盆內。迎出祈禱。合鎮道俗稱禮三日。殊無彰感。訶責其徒。益勵三業。夜半鏗然。師曰。如來顯現。視有八粒。滅燭。見盆底光發屬天。移刻乃息。盛以木塔。迄今三月七日建禮塔會。葛待制(勝仲)疏敘緣起云。惟茲震旦獨寶靈牙。昔在京都奔走。人天之供今留吳會。襲藏兵火之。余矧古成之。萬家建法筵之三日云云。率同志重刊僧史。略冠以序于別立禪居。傳禪觀法二門。問注云。禮樂征伐。自天子出則王道興焉。佛寺僧規。稟如來制。則正法住矣。不遵王化名曰叛臣。不繼父蹤呼為逆子。敢有不循佛說。是謂魔外之徒。所以三世諸佛法無異說。十方眾聖受學同文。夫釋迦經本也。達磨之言末也。背本逐末良可悲夫。愚素習眾胥力根貝葉。遍問西來藏。仍閱古今求法記文。天竺禪定並稟佛乘。所以入聖位者不絕。蓋依法不依人。務實而行。佛言聖法真不誤後學也。敢咨同志學佛修禪。庶幾速離苦津高登彼岸。無以利口欺人自瞞。靈府經云。若欲得道。當依佛語。違而得者。無
【現代漢語翻譯】 江沼（地名）。送信的人還沒回來，雨已經下透了。特別賞賜了金缽。這位法師經常供奉在相國寺珍藏的，由太真（楊貴妃）、仁宗皇帝御製讚頌的唐朝宣律師從天神那裡秘密獲得的釋迦文佛的靈牙。他隨身供養這些靈牙，有人求舍利時，虔誠祈禱后便給予。法師想要建造一座閣樓，在祥符寺供奉三千化佛像，並廣開講席。行化鳥鎮的普靜寺僧人向他禮拜，請求舍利。法師將舍利放在金盆內，僧人迎出祈禱。全鎮的僧人和俗人一起禮拜了三天，但沒有任何感應。法師責備他的弟子，更加努力地修行。半夜時分，突然發出鏗鏘的聲音。法師說：『這是如來顯現。』檢視后，發現有八粒舍利。熄滅蠟燭后，看到盆底發出光芒直衝天空，過了很久才停止。法師將舍利盛放在木塔中。直到現在三月七日，還在舉行建禮塔的法會。葛待制（勝仲）撰寫文章敘述緣起說：『只有震旦（中國）才珍藏著佛陀的靈牙。過去在京都時，靈牙接受著人天供養，現在留在吳會（蘇州）。躲過了戰火的摧殘，更何況是古代就已成就的。萬家共同建造法筵三天。』等等。他與志同道合的人重新刊印了《僧史》，並略作序言，在另外建立的禪居中，傳授禪觀法二門。問注中說：『禮樂征伐，由天子決定，這樣王道才能興盛。佛寺僧規，遵循如來制定，這樣正法才能住世。不遵守王化，叫做叛臣。不繼承父親的遺志，叫做逆子。膽敢不遵循佛陀的教誨，就是魔外之徒。』所以三世諸佛的教法沒有不同的說法，十方眾聖接受的教義也相同。釋迦的經典是根本，達磨（菩提達摩）的言論是末節。背離根本而追逐末節，實在可悲啊！我平時學習大眾的言論，努力研究貝葉經（棕櫚葉上書寫的佛經），遍問西來的僧人，並閱讀古今求法記文。天竺（印度）的禪定都遵循佛乘，所以證入聖位的人才不會斷絕。因為要依法不依人，務實而行。佛陀的教誨真實不虛，不會誤導後來的學習者。敢於諮詢志同道合的學佛修禪之人，希望能夠迅速脫離苦海，登上彼岸。不要用花言巧語欺騙他人，也欺騙自己。靈府經中說：『如果想要得道，應當依照佛陀的教誨。違背佛陀的教誨而得道的人，是沒有的。』
【English Translation】 Jiangzhao (place name). The messenger hasn't returned yet, and the rain has already soaked through. A golden alms bowl was specially bestowed. This master often enshrined the Śarīra (relics) of Śākyamuni Buddha's spiritual tooth, which was secretly obtained from a deity by Vinaya Master Xuan of the Tang Dynasty, praised by Emperor Taizhen (Yang Guifei) and Emperor Renzong, and treasured in Xiangguo Temple. He carried these Śarīra with him, and when someone requested them, he would give them after sincere prayer. The master wanted to build a pavilion in Xiangfu Temple to enshrine three thousand transformation Buddhas and open lecture halls widely. A monk from Pujing Temple in Xinghua Niaozhen bowed to him and requested Śarīra. The master placed the Śarīra in a golden basin, and the monk welcomed them out for prayer. The monks and laypeople of the entire town worshiped together for three days, but there was no response. The master rebuked his disciples and encouraged them to cultivate more diligently. At midnight, a clanging sound suddenly occurred. The master said, 'This is the manifestation of the Tathāgata.' Upon inspection, eight Śarīra were found. After extinguishing the candle, light was seen emanating from the bottom of the basin, shooting straight into the sky, and it stopped after a long time. The master placed the Śarīra in a wooden pagoda. Until now, on March 7th, a Dharma assembly for building the pagoda is still being held. Ge Daizhi (Shengzhong) wrote an article describing the origin, saying: 'Only Zhen Dan (China) treasures the Buddha's spiritual tooth. In the past, in the capital, the spiritual tooth received offerings from humans and deities, and now it remains in Wuhui (Suzhou). It escaped the ravages of war, let alone what was accomplished in ancient times. Ten thousand families jointly build a Dharma feast for three days.' And so on. He and like-minded people re-printed the 'Monk History' and wrote a brief preface, transmitting the two gates of Chan contemplation in a newly established Chan residence. The commentary says: 'Rites, music, conquest, and punishment are determined by the Son of Heaven, so that the royal way can flourish. The rules of Buddhist temples follow the regulations of the Tathāgata, so that the true Dharma can abide in the world. Those who do not follow the king's transformation are called rebellious subjects. Those who do not inherit their father's aspirations are called rebellious sons. Those who dare not follow the Buddha's teachings are called followers of demons and outsiders.' Therefore, the teachings of the Buddhas of the three worlds have no different sayings, and the teachings received by the saints of the ten directions are the same. Śākyamuni's scriptures are the root, and the words of Bodhidharma are the branches. It is truly sad to abandon the root and pursue the branches! I usually study the words of the masses, diligently study the palm-leaf scriptures, ask the monks who came from the West, and read the records of seeking Dharma in ancient and modern times. The Chan meditation of India all follows the Buddha-vehicle, so those who attain the holy position will not be cut off. Because one should rely on the Dharma and not on people, and act practically. The Buddha's teachings are true and not false, and will not mislead later learners. I dare to consult like-minded people who study Buddhism and practice Chan, hoping to quickly escape the sea of suffering and ascend to the other shore. Do not deceive others with eloquent words, nor deceive yourself. The Lingfu Sutra says: 'If you want to attain the Dao, you should follow the Buddha's teachings. Those who attain the Dao by violating the Buddha's teachings do not exist.'
有是處。可誣也哉。十七年七月二十一日。告其徒曰。法門扶持。更在諸公。吾當行矣。端坐而化。偈曰。萬法本空。一真絕妄。如彼太虛。元同谷響。荼毗已寶護塔於九里松。
子光
蘭溪人。習臺學。南詢見杲大慧。住莆田．福清作依託明師勝地論三卷。謂。佛法高妙若增上勝緣。唯明師勝地為堪依託。蓋學道貴見性。見性貴修習。見性未明必務求師。修習未成必務于地。得其師。則模範正。得其地。則心跡安。人間中國聖賢所居。兜率陁天彌勒說法。西方凈土彌陀闡化。三處皆名勝地。並得依託修行中下二卷。專明西方法門。勸人修習。序䟦在樂邦文類。
葉適
字正則。號水心。永嘉人。中賢良大科。孝宗朝為士林英特。仍染指法門。今錄集中三文以儆吾人之不能存神教觀者。其題𥁞婆須密女云。舊傳程正叔見秦少游。問天知否。天還知道和天也瘦。是學士作耶。上穹尊嚴。安得易而侮之。薄徒舉以為笑。如此等風。致流播世間。可謂厄矣。其華嚴諸書乃異域之放言。婆須密女豈有聲色之實好。而遽以此裁量友朋乎志。意想識盡。隨虛假則元祐之學雖不為群邪所攻。其所操存亦不足賴矣。此蘇黃流弊。當戒而不當法也。此可見公于彼門中。雖小小疑似。亦審訂抉擇。非筆下有萬鈞神
【現代漢語翻譯】 現代漢語譯本：確有此事。難道可以誣陷他嗎？（僧人）在十七年七月二十一日，告訴他的弟子們說：『佛法的扶持，更在於各位了。我將要走了。』然後端坐而圓寂。他的偈語是：『萬法本空，一真絕妄。如那太虛空，原本如同山谷的迴響。』火化后，（他的）舍利被寶塔保護在九里松。
子光（僧人法號）
蘭溪人。學習天臺宗的學說。後來南下拜訪了杲大慧（禪師法號）。住在莆田、福清一帶，寫了《依託明師勝地論》三卷。認為，佛法高妙，如果能有增上的殊勝因緣，只有明師和殊勝之地可以作為依託。大概是因為學道貴在見性，見性貴在修習。見性沒有明瞭，必須努力尋求明師；修習沒有成就，必須努力選擇殊勝之地。得到明師，那麼模範就正；得到殊勝之地，那麼心跡就安穩。人間中國聖賢所居住的地方，兜率陀天（欲界天之一，彌勒菩薩所在）彌勒（未來佛）說法的地方，西方凈土（阿彌陀佛的凈土）阿彌陀佛闡揚教化的地方，這三處都可稱為殊勝之地。他還寫了《依託修行中下二卷》，專門闡明西方凈土法門，勸人修習。序跋收錄在《樂邦文類》中。
葉適（人名）
字正則，號水心，永嘉人。考中賢良大科。孝宗年間被認為是士林中的英才。也曾涉獵佛法。現在摘錄他文集中三篇文章，用來警戒我們這些不能存神教觀的人。他題《𥁞婆須密女》說：『舊時傳說程正叔（人名）見到秦少游（人名），問他是否知道天，秦少游回答說天還知道和天也瘦。』這是學士所作嗎？上天是尊嚴的，怎麼可以輕易地侮辱它呢？輕薄之徒拿來當笑話。像這樣的風氣，導致流傳於世間，真是可悲啊。那些華嚴經之類的書籍，不過是異域的放言。婆須密女哪裡有什麼聲色的真實美好？而竟然用這些來衡量朋友的志向。如果心意、想法、認識都窮盡了，隨著虛假的東西，那麼元祐年間的學問即使不被群邪所攻擊，它所操守的也不值得依賴了。這是蘇軾、黃庭堅的流弊，應當引以為戒，而不應當傚法。』由此可見葉適對於佛法，即使是小小的疑似之處，也要審慎地辨別和決斷，他的筆下有萬鈞的神力。
【English Translation】 English version: It is indeed the case. How could it be a false accusation? On the twenty-first day of the seventh month of the seventeenth year, he told his disciples, 'The support of the Dharma depends on all of you. I am about to depart.' Then he sat upright and passed away peacefully. His verse was: 'All dharmas are fundamentally empty, the one truth transcends delusion. Like the great void, originally like the echo in a valley.' After cremation, his relics were protected by a pagoda at Nine Mile Pines.
Zi Guang (Buddhist monk's name)
A native of Lanxi. He studied the teachings of the Tiantai school. Later, he traveled south to visit Gao Dahui (Chan master's name). Residing in Putian and Fuqing, he wrote three volumes of 'Treatise on Relying on Enlightened Teachers and Auspicious Places'. He believed that the Buddha-dharma is profound, and if one can have increasing and excellent causes and conditions, only enlightened teachers and auspicious places can be relied upon. This is because learning the Way values seeing one's nature, and seeing one's nature values cultivation. If seeing one's nature is not clear, one must strive to seek a teacher; if cultivation is not accomplished, one must strive to choose an auspicious place. If one obtains an enlightened teacher, then the model is correct; if one obtains an auspicious place, then the mind and traces are at peace. The places where sages and worthies reside in China, the Tushita Heaven (one of the desire realm heavens, where Maitreya Bodhisattva resides) where Maitreya (the future Buddha) teaches the Dharma, and the Western Pure Land (Amitabha Buddha's Pure Land) where Amitabha Buddha expounds teachings, all three places can be called auspicious places. He also wrote 'Relying on Cultivation, Middle and Lower Volumes', specifically elucidating the Western Pure Land Dharma gate, encouraging people to cultivate. The preface and postscript are included in 'Le Bang Wen Lei'.
Ye Shi (person's name)
Style name Zhengze, sobriquet Shuixin, a native of Yongjia. He passed the examination for the virtuous and excellent. During the reign of Emperor Xiaozong, he was considered a talent among scholars. He also dabbled in Buddhism. Now, three articles from his collected works are excerpted to warn those of us who cannot preserve the spirit of religious contemplation. He titled '𥁞 Po Sumi's Daughter', saying: 'It is said that Cheng Zhengshu (person's name) met Qin Shaoyou (person's name) and asked him if he knew about Heaven. Qin Shaoyou replied that Heaven still knows and Heaven is also thin.' Is this what a scholar should write? Heaven is dignified, how can it be easily insulted? Frivolous people take it as a joke. Such a trend, leading to its spread in the world, is truly lamentable. Those books like the Avatamsaka Sutra are merely extravagant words from foreign lands. Where does Po Sumi's daughter have the real beauty of sound and color? Yet, these are used to measure the aspirations of friends. If the mind, thoughts, and knowledge are exhausted, following false things, then even if the learning of the Yuanyou era is not attacked by evil, what it upholds is not worth relying on. This is the malpractice of Su Shi and Huang Tingjian, which should be taken as a warning and not imitated.' From this, it can be seen that Ye Shi, even for the slightest suspicion in Buddhism, would carefully discern and decide, and his writing has the power of ten thousand jun.
力。則不敢破元祐諸公也。其題張君注佛書云。黃巖張士特示余注心經．金剛．圓覺．楞嚴．四十二章及標題．節注．經律．紏異等皆備。昔余在荊州無吏責讀浮圖書。盡數千卷。于其義類粗若該涉。今觀張君貫穿出入。證會反覆。悉從舊文。不以私意為說。至於要言微趣。人所難知。往往迎刃冰解。則多自得。按四十二章質略淺俗。是時天竺未測漢事。採摘大意。頗用華言以覆命。非浮圖本書也。西戒僻阻。無禮義忠信之教。彼浮屠直以人身喜怒哀樂之間。披折解剝。別其真妄。究其終始。為聖狂賢否之分。蓋世外奇偉廣博之論。與中國之學皎然殊異。世之儒者不知淺深。強欲攘斥。反以中國之學佐佑之而曰。吾能自信不惑其于道鮮矣。余既為張君題所注佛書並記一事。蜀人范東叔自云。在學省時。晨朝必誦楞嚴。陳君舉與鄰省問。唸佛為誰。東叔拱對。君舉戲曰。吾以為老卒所課耳。東叔因言。誦此三十年矣。余聞請東叔。楞嚴要義安在。東叔沉思久之曰。如雞后鳴。顧瞻東方。已有精色。此是逼撲到緊要處也。余聞而嘆息。夫不讀者固不能知。而知者止於此。嗚呼。安得以張君所注語之乎。此可見公于儒釋不同處審訂抉擇。否則不能笑韓歐之浪戰也。其宗記序云。佛學由可至能自為宗。其說蔓肆。數千萬言。永
【現代漢語翻譯】 現代漢語譯本 （蘇軾）因此不敢詆譭元祐年間的各位賢士。他在張君註解佛書上的題詞說：『黃巖的張士特地向我展示了他註解的《心經》、《金剛經》、《圓覺經》、《楞嚴經》、《四十二章經》，以及標題、節選註釋、經律、糾正謬誤等，都非常完備。』 『以前我在荊州，沒有官府的事務，得以閱讀大量的書籍，總共有數千卷。對於其中的義理大概有所涉獵。現在看張君貫穿出入，考證會通，反覆論證，都遵循舊有的文字，不以個人的臆想來解釋。至於精要的言辭和微妙的意趣，是人們難以理解的，往往能迎刃而解，這大多是他自己領悟的。』 『考察《四十二章經》，內容簡略淺顯，文字也比較通俗。那是當時天竺（India）還不瞭解漢地的情況，只是採摘了一些大意，用華夏的語言來複命，並不是佛圖（Buddhism）本來的書籍。西方的戒律偏僻閉塞，沒有禮義忠信的教導。那些浮屠（Buddhist monks）只是在人的喜怒哀樂之間，剖析解釋，辨別其中的真假，探究其始終，以此來區分聖人、狂人、賢人和庸人。這實在是世外奇偉廣博的論述，與中國的學問截然不同。』 『世上的儒者不知道其中的深淺，硬要排斥它，反而用中國的學問來佐證它，還說：『我能自信不被迷惑。』這樣的人對於道就很少了解了。我已經為張君題寫了他所註解的佛書，並記錄一件事：蜀地的范東叔自稱，在學省的時候，每天早晨必定誦讀《楞嚴經》。陳君舉問鄰省的人，唸佛是爲了誰？東叔拱手回答。君舉戲謔地說：『我以為是老兵所做的功課呢。』東叔於是說，誦讀這部經已經三十年了。 我聽說后請教東叔，《楞嚴經》的要義在哪裡？東叔沉思了很久說：『就像雞鳴之後，顧盼東方，已經有了亮光。』這是逼迫到緊要關頭了。我聽了之後嘆息。不讀書的人固然不能理解，而理解的人也僅止於此。唉！怎麼能用張君所註解的佛書來和他談論呢？』由此可見蘇軾對於儒釋的不同之處審慎地考訂和抉擇，否則不能嘲笑韓愈和歐陽修的盲目排佛。他在《宗記序》中說：『佛學由可至能，自成一宗。』他的說法蔓延開來，有數千萬言。 English version Therefore, (Su Shi) did not dare to criticize the gentlemen of the Yuan祐 era. His inscription on Zhang Jun's commentary on Buddhist scriptures says: 'Zhang Shi of Huangyan specially showed me his commentaries on the Heart Sutra (Heart Sutra, a short but important Prajna Paramita Sutra), the Diamond Sutra (Vajra Sutra, a Mahayana Buddhist text), the Yuanjue Sutra (Perfect Enlightenment Sutra), the Lengyan Sutra (Surangama Sutra), and the Forty-Two Chapter Sutra, as well as the titles, selected annotations, sutras and vinaya, corrections of errors, etc., all of which are complete.' 'In the past, when I was in Jingzhou, I had no official duties and was able to read a large number of books, totaling thousands of volumes. I had a rough understanding of their meanings. Now, observing Zhang Jun's thoroughness, verification and understanding, and repeated arguments, all follow the old texts, without explaining them with personal conjectures. As for the essential words and subtle interests, which are difficult for people to understand, they can often be solved easily, which is mostly his own understanding.' 'Examining the Forty-Two Chapter Sutra, the content is brief and superficial, and the language is relatively popular. That was because India (Tian竺) did not understand the situation in Han China at that time, and only selected some general ideas and used Chinese language to report back, which was not the original book of Buddhism (Fu屠). The Western precepts are remote and isolated, without the teachings of propriety, righteousness, loyalty, and trustworthiness. Those Buddhist monks (Fu屠) only analyze and explain between people's joys, anger, sorrow, and happiness, distinguish between truth and falsehood, and explore their beginning and end, in order to distinguish between saints, madmen, sages, and mediocrities. This is truly an extraordinary and broad discussion outside the world, which is completely different from Chinese learning.' 'Scholars of the world do not know the depth of it, and insist on rejecting it, but instead use Chinese learning to corroborate it, and say: 'I can be confident that I will not be confused.' Such people know very little about the Tao. I have already inscribed Zhang Jun's annotated Buddhist scriptures and recorded one thing: Fan Dongshu of Shu claimed that when he was in the school province, he would definitely recite the Surangama Sutra (Lengyan Sutra) every morning. Chen Junju asked the people in the neighboring province, who is reciting the Buddha for? Dongshu replied respectfully. Junju said jokingly: 'I thought it was the homework assigned by the old soldiers.' Dongshu then said that he had been reciting this sutra for thirty years.' After hearing this, I asked Dongshu, 'Where is the essence of the Surangama Sutra (Lengyan Sutra)?' Dongshu pondered for a long time and said: 'It's like after the rooster crows, looking to the east, there is already light.' This is forced to the critical moment. After hearing this, I sighed. Those who do not read cannot understand, and those who understand only stop there. Alas! How can we talk to him about the Buddhist scriptures annotated by Zhang Jun?' From this, it can be seen that Su Shi carefully examined and chose the differences between Confucianism and Buddhism, otherwise he would not be able to laugh at Han Yu and Ouyang Xiu's blind rejection of Buddhism. In his Preface to the Zong Ji, he said: 'Buddhist learning goes from possible to capable, forming its own sect.' His statement spread, with tens of millions of words.
【English Translation】 English version Therefore, (Su Shi) did not dare to criticize the gentlemen of the Yuan祐 era. His inscription on Zhang Jun's commentary on Buddhist scriptures says: 'Zhang Shi of Huangyan specially showed me his commentaries on the Heart Sutra (Heart Sutra, a short but important Prajna Paramita Sutra), the Diamond Sutra (Vajra Sutra, a Mahayana Buddhist text), the Yuanjue Sutra (Perfect Enlightenment Sutra), the Lengyan Sutra (Surangama Sutra), and the Forty-Two Chapter Sutra, as well as the titles, selected annotations, sutras and vinaya, corrections of errors, etc., all of which are complete.' 'In the past, when I was in Jingzhou, I had no official duties and was able to read a large number of books, totaling thousands of volumes. I had a rough understanding of their meanings. Now, observing Zhang Jun's thoroughness, verification and understanding, and repeated arguments, all follow the old texts, without explaining them with personal conjectures. As for the essential words and subtle interests, which are difficult for people to understand, they can often be solved easily, which is mostly his own understanding.' 'Examining the Forty-Two Chapter Sutra, the content is brief and superficial, and the language is relatively popular. That was because India (Tian竺) did not understand the situation in Han China at that time, and only selected some general ideas and used Chinese language to report back, which was not the original book of Buddhism (Fu屠). The Western precepts are remote and isolated, without the teachings of propriety, righteousness, loyalty, and trustworthiness. Those Buddhist monks (Fu屠) only analyze and explain between people's joys, anger, sorrow, and happiness, distinguish between truth and falsehood, and explore their beginning and end, in order to distinguish between saints, madmen, sages, and mediocrities. This is truly an extraordinary and broad discussion outside the world, which is completely different from Chinese learning.' 'Scholars of the world do not know the depth of it, and insist on rejecting it, but instead use Chinese learning to corroborate it, and say: 'I can be confident that I will not be confused.' Such people know very little about the Tao. I have already inscribed Zhang Jun's annotated Buddhist scriptures and recorded one thing: Fan Dongshu of Shu claimed that when he was in the school province, he would definitely recite the Surangama Sutra (Lengyan Sutra) every morning. Chen Junju asked the people in the neighboring province, who is reciting the Buddha for? Dongshu replied respectfully. Junju said jokingly: 'I thought it was the homework assigned by the old soldiers.' Dongshu then said that he had been reciting this sutra for thirty years.' After hearing this, I asked Dongshu, 'Where is the essence of the Surangama Sutra (Lengyan Sutra)?' Dongshu pondered for a long time and said: 'It's like after the rooster crows, looking to the east, there is already light.' This is forced to the critical moment. After hearing this, I sighed. Those who do not read cannot understand, and those who understand only stop there. Alas! How can we talk to him about the Buddhist scriptures annotated by Zhang Jun?' From this, it can be seen that Su Shi carefully examined and chose the differences between Confucianism and Buddhism, otherwise he would not be able to laugh at Han Yu and Ouyang Xiu's blind rejection of Buddhism. In his Preface to the Zong Ji, he said: 'Buddhist learning goes from possible to capable, forming its own sect.' His statement spread, with tens of millions of words.
嘉鮑野刪擇要語定著篇。此非佛之學。然也。中國之學為佛者。然也。佛學入中國。其書具在。學之者固病其難。而弗背也。有胡僧教以悉棄舊書。不用即己。為佛而已。學之者疑其誕而未從也。獨可粲大喜。決從之。故流行至今。嗚呼。佛之果非己乎。余不得而知也。己之果為佛乎。余不得而知也。余所知者。中國之人畔佛之學而自為學。倒佛之言而自為言。皆自以為己即佛。而甚者以為過於佛。是中國人之罪。非佛過也。儒者則不然。于佛之學不敢言曰異國之學也。于佛之書不敢觀曰異國之書也。彼夷術狄技絕亡異耳。不幸以吾中國之人為非佛之學。以吾中國文字為非佛之書。行於不可行。立於不可立。草野倨侮。廣博茫昧。儒者智不能知。力不能救。則中國之人非佛非己。蕩逸恣縱。終於不返。是不為大戚歟。余嘗問野。儒之強者之慍。弱者眩。皆莫之睨。子以何道知之。又為之分高別下。取要舍煩哉。野曰。無道也。悟而已矣。今為是宗者亦曰。無道也。悟而已矣。余聞而愈悲夫不憤。不啟。不悱。不發。故曰。亦可以弗畔矣。悟而遂畔之。庸知非迷之大乎。雖然。考之於書則信悟矣。此可見公于禪．教分岐處。審訂抉擇。否則不能笑暗證者無父無君也。暗合孫吳於斯。為信吾儕少聞淺解。不諳經論。輕趣宗
{ "translations": [ "現代漢語譯本：", "嘉鮑野刪擇要語定著篇。這並非佛陀的學說。然而，中國的學說中也有信奉佛教的。佛教傳入中國，相關的書籍都還在。學習的人固然覺得它難，但也不敢背離它。有胡僧教導說要拋棄舊書，不用學習也能成為佛。學習的人懷疑這種說法荒誕而沒有聽從。只有可粲非常高興，決定聽從他。所以這種說法流行至今。唉，佛陀的果位真的不是靠自己修來的嗎？我不得而知。靠自己真的能成為佛嗎？我也不得而知。我所知道的是，中國人背叛佛教的學說而創立自己的學說，顛倒佛陀的言論而發表自己的言論，都自認為自己就是佛，甚至認為自己超過了佛，這是中國人的罪過，不是佛陀的過錯。儒者則不是這樣，對於佛教的學說不敢說是異國的學說，對於佛教的書籍不敢看作是異國的書籍。那些邊遠地區的技藝可以完全拋棄，但可惜的是，我們中國人卻認為自己的學說不是佛教的學說，自己的文字不是佛教的書籍，做著不可能做到的事情，立於不可能立足的地方，在民間傲慢無禮，廣博卻又茫然無知。儒者有智慧卻不能明白，有力量卻不能挽救，那麼中國人就既不是佛教徒也不是自己，放蕩不羈，最終迷途不返，這難道不是一件令人非常悲哀的事情嗎？我曾經問嘉鮑野，儒者中強者會慍怒，弱者會迷惑，都不屑一顧，您用什麼方法知道這些？又如何為他們區分高下，選取重要的，捨棄繁瑣的呢？嘉鮑野說，沒有什麼方法，領悟而已。現在創立這個宗派的人也說，沒有什麼方法，領悟而已。我聽了更加悲哀。不憤慨就不會啓發，不苦思就不會引發。所以說，也可以不背叛佛教的學說啊。領悟了就背叛它，怎麼知道這不是更大的迷惑呢？即使這樣，考察書籍就能確信領悟了。由此可見您在禪宗和教義分歧之處，審慎地辨別和選擇。否則就不能嘲笑那些暗中印證的人是無父無君。暗中符合孫吳的兵法於此，是因為我們這些人少見淺識，不熟悉經論，輕率地趨向宗派。", "english_translations": [ "English version:", "'Jia Bao Ye's (name of a person) Edited and Selected Essential Words and Established Chapters.' This is not the teaching of the Buddha. However, there are those in Chinese teachings who believe in Buddhism. Buddhism entered China, and the related books are still here. Those who study it certainly find it difficult, but they dare not deviate from it. There was a 'Hu' monk (a monk from Central Asia) who taught to abandon the old books, and one could become a Buddha without studying. Those who studied it suspected this statement was absurd and did not follow it. Only 'Ke Can' (name of a person) was very happy and decided to follow him. Therefore, this statement has been popular until now. Alas, is the fruit of Buddhahood really not achieved through one's own cultivation? I do not know. Can one really become a Buddha by oneself? I also do not know. What I do know is that the Chinese betray the teachings of Buddhism and create their own teachings, reverse the words of the Buddha and publish their own words, all claiming that they are the Buddha themselves, and even think that they have surpassed the Buddha. This is the sin of the Chinese, not the fault of the Buddha. The Confucian scholars are not like this. They dare not say that the teachings of Buddhism are foreign teachings, and they dare not regard the books of Buddhism as foreign books. Those skills from remote areas can be completely abandoned, but unfortunately, we Chinese think that our own teachings are not the teachings of Buddhism, and our own words are not the books of Buddhism, doing things that cannot be done, standing in places that cannot be stood, being arrogant and rude among the people, broad but ignorant. Confucian scholars have wisdom but cannot understand, have strength but cannot save, then the Chinese are neither Buddhists nor themselves, dissolute and unrestrained, and ultimately lost and unreturned. Is this not a very sad thing? I once asked 'Jia Bao Ye' (name of a person), the strong among the Confucian scholars will be angry, and the weak will be confused, and they will not even bother to look at it. What method do you use to know these? And how do you distinguish between high and low for them, select the important, and abandon the trivial? 'Jia Bao Ye' (name of a person) said, there is no method, just enlightenment. Now the people who founded this sect also say, there is no method, just enlightenment. I am even more saddened to hear this. If you are not indignant, you will not be inspired, and if you do not think hard, you will not be triggered. Therefore, it is said that you can also not betray the teachings of Buddhism. If you betray it after enlightenment, how do you know that this is not a greater confusion? Even so, examining the books will confirm the enlightenment. From this, it can be seen that you carefully distinguish and choose at the divergence of Zen and doctrine. Otherwise, you cannot laugh at those who secretly verify that they are without father and without ruler. Secretly conforming to the art of war of 'Sun Wu' (Sun Tzu and Wu Qi) here is because we are less knowledgeable and have a shallow understanding, and are not familiar with the scriptures and treatises, and rashly tend to the sect." ] }
途。而輒與此等士夫語。豈不為法門羞。況撫尾乞憐于其間乎。
禪宗相涉載記
天下無二道。佛祖無二心。心無二焉。其者跡耳。或者不忍赤子之局蹐于蠱瘵癘瘧也。則鳥喙蝮蝎以藥之。既凱旋矣。而藥之不已。無亦執藥以成病乎。世固有以臘毒傷其生者。亦告以薄滋味可也。飲食椒桂詎容廢耶。不善逞機者。直投以大羹元酒。又懼其飽而奪之是宜。彼此相拒而不得。其觀心故。為學之難。難於無私。無私之難。難於通理。不通乎理。雖欲無私不可得也。為通理故撰禪宗載記。
菩提達磨
南天竺婆羅門種。神慧疏朗。聞皆曉悟。志存大乘。冥心虛寂。通微徹數。定學高之。悲此東震。以法相導。初達宋境。次度後魏。隨其所止。誨以禪寂。時盛弘講授。乍聞定法。多生譏謗。有二弟子。道育．慧可。早夜親事。經涉數載。獨以真法。如是安心。謂壁觀也。(客塵偽妄不入曰壁)如是發行。謂四法也。如是順物。教護譏嫌。如是方便。教令不著。然則大教多途。要唯二種。理與行也。藉教悟宗。深信含生同一真性。客塵障故。令舍偽歸真。凝住壁觀。無他法也。凡聖一等。堅住不移。不隨他教。與道冥符。寂然無為。名理入也。行入四行。萬行同攝。初．報怨行。修道苦至。當念往劫舍本
【現代漢語翻譯】 現代漢語譯本： 走。卻總是和這些人說話，豈不是佛門之恥？更何況還要搖尾乞憐於他們之間呢？
禪宗相涉載記
天下沒有兩條真理，佛祖也沒有二心。心沒有二致，那些只是表面的痕跡罷了。或許有人不忍心看到百姓身處困境，遭受疾病的折磨，就用毒藥來醫治他們。等到戰勝了疾病，卻還不停地用藥，這難道不是執著于藥物而導致新的疾病嗎？世上確實有因為中毒而傷了身體的人，也可以告訴他們吃些清淡的食物。難道因此就要廢棄辛辣的食物嗎？不善於隨機應變的人，直接給他們吃豐盛的食物和美酒，又擔心他們吃飽了反而奪走他們的食物，這真是太不應該了。彼此抗拒而不能相容，這就是觀心的緣故。做學問的難處，在於無私。無私的難處，在於通曉事理。不通曉事理，即使想要無私也是不可能的。爲了通曉事理，所以撰寫《禪宗載記》。
菩提達磨（Bodhidharma，南印度僧人，禪宗始祖）
是南天竺婆羅門種姓的人，天資聰穎，聞一知十，立志于大乘佛法，潛心於虛無寂靜之中，通曉精微的義理和術數，在禪定方面的修學很高深。他悲憫東土震旦（古代中國）的眾生，所以用佛法來引導他們。最初到達宋朝的國境，後來又到了後魏。無論在哪裡，都教導人們修習禪定。當時盛行講經說法，人們乍一聽到禪定之法，大多產生譏諷和誹謗。有兩個弟子，道育和慧可，早晚都親近侍奉他，經歷了數年。達磨只把真正的佛法傳授給慧可，告訴他應該如何安心，這就是所謂的壁觀（面對墻壁靜坐，觀照自心）。（客塵偽妄不入曰壁，意思是外來的塵埃和虛假的妄念不能進入內心）。應該如何修行，這就是所謂的四法。應該如何順應事物，教導人們守護正法，不畏懼譏諷和嫌棄。應該如何方便，教導人們不要執著。這樣看來，大乘佛教的教義有很多途徑，但最重要的是兩種：理和行。通過教義來領悟宗門，深信一切眾生都具有同一的真性，因為被客塵所矇蔽，所以要捨棄虛偽，迴歸真實，凝神靜住，面對墻壁觀照自心，沒有其他的方法。凡人和聖人都是一樣的，要堅定不移地安住于真性之中，不隨順其他的教法，與道相合，寂靜無為，這叫做理入。行入包括四行，所有的修行都包含在其中。第一是報怨行。修道之人遇到痛苦，應當想到過去世所造的惡業，所以要安然忍受，不生怨恨之心。
【English Translation】 English version: way. Yet, he always speaks with such people. Isn't this a disgrace to the Dharma gate? Moreover, how can he beg for pity among them?
Records Related to the Chan School
There are not two truths under heaven, and the Buddhas and Patriarchs have no divided minds. The mind is not twofold; those are merely superficial traces. Perhaps some cannot bear to see the people in dire straits, suffering from the torment of diseases, so they use poison to cure them. Once the diseases are overcome, they continue to administer the medicine endlessly. Isn't this clinging to medicine and creating new illnesses? There are indeed people in the world who have been harmed by poison, and they can be told to eat bland food. Does this mean that spicy food should be abandoned? Those who are not good at adapting to circumstances directly feed them rich food and fine wine, and then, fearing they are full, take it away from them. This is truly inappropriate. Resisting each other and being unable to harmonize is the reason for observing the mind. The difficulty of learning lies in selflessness. The difficulty of selflessness lies in understanding principles. Without understanding principles, even if one wants to be selfless, it is impossible. For the sake of understanding principles, I have compiled the 'Records of the Chan School'.
Bodhidharma (South Indian monk, founder of Zen Buddhism)
He was of the Brahmin caste in South India, with a brilliant mind, understanding everything he heard. He aspired to the Mahayana Dharma, immersing himself in emptiness and tranquility, mastering subtle principles and numerology, and excelling in the study of meditation. He pitied the sentient beings of Eastern China, so he used the Dharma to guide them. He first arrived in the territory of the Song Dynasty, and later went to the Later Wei Dynasty. Wherever he went, he taught people to practice meditation. At that time, lecturing on scriptures was prevalent, and people mostly ridiculed and slandered the Dharma of meditation when they first heard it. He had two disciples, Daoyu and Huike, who served him closely day and night for several years. Bodhidharma only transmitted the true Dharma to Huike, telling him how to find peace of mind, which is called wall-gazing (sitting facing a wall, observing one's own mind). (The meaning of 'wall' is that external dust and false thoughts cannot enter the mind). How to practice is called the Four Practices. How to accord with things is to teach people to protect the Dharma and not fear ridicule and aversion. How to be skillful is to teach people not to be attached. Thus, the teachings of Mahayana Buddhism have many paths, but the most important are two: principle and practice. Through teachings, one can awaken to the school, deeply believing that all sentient beings possess the same true nature. Because they are obscured by external dust, they must abandon falsehood and return to truth, concentrating and dwelling in stillness, facing the wall to observe their own minds. There is no other method. Ordinary people and sages are the same; one must firmly abide in the true nature, not following other teachings, uniting with the Tao, being silent and non-active. This is called entering through principle. Entering through practice includes the Four Practices, encompassing all practices. The first is the Practice of Atoning for Grievances. When a practitioner encounters suffering, they should think of the evil karma created in past lives, so they should endure it peacefully without resentment.
逐末。多起愛憎。今雖無犯。是我宿作。甘心受之。都無怨訴。經云。逢苦不憂。識達故也此心生時。與道無違。體怨進道。二．隨緣行。眾生無我。苦樂隨緣。縱得榮譽。宿因所構。今方得之。緣盡還去。何喜之有。得失由緣。心無增減。違順風靜。冥順於道。三．名無所求行。世人長迷。處處貪著。名之為求。道士悟真理與俗反。安心無為。形隨運轉。三界皆苦。而誰為樂。經曰。有求皆苦。無求乃樂。四．名稱法行。性凈之理以此法開化。魏土學者錄其言行。流佈於世。自言一百五十餘歲。游化為務。不測於終。唐代宗謚圓覺。
慧可(神光)
武牢姬氏。博涉詩書。超悟內典。年四十遇達磨。悅之。從學六載。精究一乘。理事兼融。苦樂無滯。太平初行化京畿。盛開秘苑。滯文之徒謂是魔語。貨財公府非理屠害。初無一恨。幾致其死。初達磨以楞伽四卷授曰。我觀漢地唯有此經。仁者依行自得度世。遭賊斫臂。以法御心。不覺痛苦。火燒斫處。血斷帛褁。乞食如故。林公同學共護經像。亦被斫臂。號叫通夕。師為治褁。乞食供林。林怒師手不便。師曰。餅食在前。何不自褁。林曰。我無臂。汝不知耶。師曰。我亦無臂。復何可怒。悉問方知故世云無臂林。師告慧滿。此經四世后變成名相。一何可
【現代漢語翻譯】 現代漢語譯本 追逐事物末節，常常產生愛和憎恨。現在雖然沒有冒犯，這是我前世所造的業，甘心承受，完全沒有怨言。經書上說：『遇到苦難不憂愁，是因為明達事物的本性。』這種心念產生時，與道沒有違背，將怨恨轉化為修道的助緣。 二、隨順因緣而行。眾生本無『我』，苦樂都隨因緣而生滅。即使得到榮譽，也是前世的業因所構成，現在才得到它，因緣盡了就會失去，有什麼可高興的呢？得失都由因緣決定，內心沒有增加或減少。違逆或順從，就像風平浪靜一樣，暗中順應于道。 三、不追求名利而行。世人常常迷惑，處處貪戀執著，這叫做追求。得道之人領悟真理，與世俗相反，安心於無為，形體隨著運轉。三界都是苦，哪裡有快樂可言？經書上說：『有所求都是苦，無所求才是樂。』 四、依據佛法而行。用清凈自性的道理，用這種佛法來開導教化。魏國的學者記錄了他的言行，流傳於世。他自己說有一百五十多歲，以遊歷教化為己任，無法預測他的最終歸宿。唐代宗賜予他『圓覺』的謚號。 慧可（神光）(Huike (Shenguang)) 武牢(Wulao)的姬(Ji)氏，廣泛涉獵詩書，超越領悟佛經。四十歲時遇到達磨(Damo)，非常喜悅，跟隨學習六年，精深研究一乘佛法，事理兼顧融合，苦樂沒有滯礙。太平年間開始在京畿一帶弘揚佛法，盛大地開啟了秘苑。執著于文字的人認為這是魔語，用財物賄賂官府進行非法的屠殺傷害，慧可(Huike)始終沒有一絲怨恨，幾次差點被處死。當初達磨(Damo)將《楞伽經》(Lankavatara Sutra)四卷交給慧可(Huike)說：『我觀察漢地只有這部經，仁者依照此經修行，自然可以度過世間。』慧可(Huike)遭遇盜賊砍斷手臂，用佛法來駕馭內心，不覺得痛苦。用火燒砍斷的地方，血流不止，用布包裹，乞討食物像平常一樣。林公(Lingong)的同學共同保護經書佛像，也被砍斷手臂，號叫了一整夜。慧可(Huike)為他治療包裹，乞討食物供養林公(Lingong)。林公(Lingong)惱怒慧可(Huike)手不方便。慧可(Huike)說：『餅食就在眼前，為什麼不自己包裹？』林公(Lingong)說：『我沒有手臂，你不知道嗎？』慧可(Huike)說：『我也沒手臂，又有什麼可惱怒的？』詳細詢問才知道緣故，世人因此稱他為無臂林(Wu Bi Lin)。慧可(Huike)告訴慧滿(Huiman)：『這部經四世之後會變成名相，多麼可惜啊！』
【English Translation】 English version Clinging to trivialities leads to frequent love and hate. Although there is no offense now, it is my past karma. I willingly accept it without any complaints. The sutra says, 'Meeting suffering without worry is due to understanding the nature of things.' When this mind arises, it is not contrary to the Dao, transforming resentment into an aid for cultivation. Second, act in accordance with conditions. Sentient beings are without 'self,' and suffering and joy arise and cease with conditions. Even if one gains honor, it is due to past karma. One obtains it now, but when the conditions are exhausted, it will be lost. What is there to be happy about? Gain and loss are determined by conditions, and the mind neither increases nor decreases. Opposition or compliance is like a calm wind, secretly conforming to the Dao. Third, act without seeking fame. People are often deluded, clinging and grasping everywhere, which is called seeking. Those who attain the Dao understand the truth and are contrary to the world. They settle their minds in non-action, and their bodies move with the turning of events. All three realms are suffering, where is there joy? The sutra says, 'Having desires is suffering, having no desires is joy.' Fourth, act according to the Dharma. Use the principle of pure nature to enlighten and transform with this Dharma. Scholars in the Wei(Wei) kingdom recorded his words and deeds, which spread throughout the world. He himself said that he was over one hundred and fifty years old, taking wandering and teaching as his duty, and his final destination could not be predicted. Emperor Daizong(Daizong) of the Tang(Tang) dynasty bestowed upon him the posthumous title 'Perfect Enlightenment' (Yuanjue). Huike (Shenguang) (Huike (Shenguang)) Ji(Ji) of Wulao(Wulao) widely studied poetry and books, and surpassed in understanding Buddhist scriptures. At the age of forty, he met Damo(Damo) and was very pleased, following him for six years, deeply studying the One Vehicle Dharma, integrating both principle and phenomena, and being unhindered by suffering and joy. In the Taiping(Taiping) era, he began to propagate the Dharma in the Jingji(Jingji) area, grandly opening the secret garden. Those who clung to the literal meaning considered it demonic language, bribing the government with wealth to carry out illegal slaughter and harm. Huike(Huike) never had a single resentment, and was almost put to death several times. Initially, Damo(Damo) gave Huike(Huike) four volumes of the Lankavatara Sutra(Lankavatara Sutra), saying, 'I observe that in the Han(Han) land, only this sutra exists. The benevolent one, by practicing according to this sutra, will naturally be able to cross over the world.' Huike(Huike) encountered thieves who cut off his arm, and he used the Dharma to control his mind, not feeling pain. He burned the cut area, and the blood flowed continuously. He wrapped it with cloth and begged for food as usual. Lingong's(Lingong) fellow students jointly protected the scriptures and Buddha images, and were also cut off their arms, crying out all night. Huike(Huike) treated and wrapped him, begging for food to support Lingong(Lingong). Lingong(Lingong) was angry that Huike's(Huike) hand was inconvenient. Huike(Huike) said, 'The cake is in front of you, why don't you wrap it yourself?' Lingong(Lingong) said, 'I have no arm, don't you know?' Huike(Huike) said, 'I also have no arm, what is there to be angry about?' After inquiring in detail, he learned the reason, and the world therefore called him Armless Lin(Wu Bi Lin). Huike(Huike) told Huiman(Huiman), 'This sutra will become mere names and forms after four generations, how regrettable!'
悲。汝善護持。莫測所終。德宗謚大祖。
慧能
新興盧氏。采燋養母。負薪入市聞誦金剛。問。從誰受。曰。蘄州黃梅忍大師勸持云見性成佛。辭母前邁至韶與。劉志略為心友。略姑為尼。號無盡藏。嘗讀涅槃。師暫聽之。即為說義。尼因問字。師云。字即不識。義即請問。尼曰。字尚不識。易能會義。師曰。諸佛解脫。非關文字。尼異之。號為行者。居人瞻禮。奉以寶林。咸享中達黃梅。師資道契。乃入碓坊。抱石而舂。經八月。忍俾眾述偈。上座神秀以偈書壁。師密令童子書偈于旁。忍呼入室。寄託法衣曰。古我先師轉相付授。豈徒爾哉。捧衣南邁。儀鳳改元。正月十五。南海印宗法師為師會眾落髮。二月八日就法性寺智光律師受戒。即開東山法門。(信忍並住東山)回寶林。韶守韋據請住大梵。學者逾千。封土為壇。說法其上。錄為壇經。先天二年八月三日示寂。葬曹溪。壽七十六。憲宗謚大鑒。塔曰。元和正真。達磨至師六世。因稱六祖。師化韶陽。秀化洛下。南能北秀。自此分宗。四祖嘗於九江遙望雙峰。見紫雲如蓋。下有白氣。橫分六岐。問忍。知之乎。曰。師當旁出一枝。相踵六世。果出法融闡化金陵。牛頭至南陽忠六世。亦號牛頭六祖。嵩山普宗立秀為六祖。自稱七祖。故杜詩云門求
【現代漢語翻譯】 悲哉！你要好好守護它，不要猜測它的最終結局。德宗皇帝的謚號是'大祖'。
慧能（Huineng）
新興（Xinxing）的盧氏子弟，靠賣柴來奉養母親。一次揹著柴進城，聽到有人誦讀《金剛經》（Diamond Sutra）。他問道：'你從哪裡學來的？'那人說：'是蘄州（Qizhou）黃梅（Huangmei）的忍大師（Master Ren），他勸人誦持此經，說可以見性成佛。'慧能辭別母親，前往韶州（Shao），與劉志略（Liu Zhilue）結為知心朋友。劉志略的姑姑是位尼姑，法號無盡藏（Wujin Zang）。她經常誦讀《涅槃經》（Nirvana Sutra）。慧能只是稍微聽了一下，就能為她講解經義。尼姑因此問他識不識字。慧能說：'字我不認識，但經義可以請教。'尼姑說：'字都不認識，怎麼能理解經義呢？'慧能說：'諸佛的解脫，與文字無關。'尼姑對此感到驚異，稱他為'行者'（practitioner）。當地人瞻仰禮拜他，並供養他到寶林寺（Bao Lin Temple）。唐咸亨年間，慧能到達黃梅，與忍大師師徒相合，於是進入碓坊，抱著石頭舂米，經過八個月。忍大師讓眾弟子作偈。上座神秀（Shenxiu）將偈語寫在墻上。慧能暗中讓童子將自己的偈語寫在旁邊。忍大師召見慧能入室，將法衣託付給他，說：'自古以來，我的先師們都是這樣輾轉相傳的，難道是隨便給你的嗎？'慧能捧著法衣向南而去。儀鳳年間改元，正月十五，南海（Nanhai）印宗法師（Yinzong）為慧能會眾剃度。二月八日，在法性寺（Faxing Temple）由智光律師（Zhiguang）為他授戒。從此開啟了東山法門（信忍也住在東山）。慧能回到寶林寺。韶州刺史韋據（Wei Ju）請他住持大梵寺（Da Fan Temple），學者超過千人。堆土為壇，在上面說法，記錄下來就是《壇經》（Platform Sutra）。先天二年八月初三圓寂，葬在曹溪（Cao Xi），享年七十六歲。憲宗皇帝謚號為'大鑒'（Dajian），塔名為'元和正真'（Yuanhe Zhengzhen）。從達摩（達磨，Bodhidharma）到慧能大師是第六代，因此被稱為六祖（Sixth Patriarch）。慧能在韶陽（Shaoyang）教化，神秀在洛下（Luoyang）教化，'南能北秀'，從此分宗。四祖道信（Daoxin）曾經在九江（Jiujiang）遙望雙峰山（Shuangfeng Mountain），看到紫色的雲彩像傘蓋一樣，下面有白色的氣，橫向分為六支。他問忍大師：'你知道這是什麼嗎？'忍大師說：'老師您應當旁出一支，相繼六世。'果然出了法融（Farong）在金陵（Jinling）闡揚佛法，從牛頭（Niutou）到南陽忠（Nanyang Zhong）是六世，也被稱為牛頭六祖（Niutou Sixth Patriarch）。嵩山普宗（Puzong of Songshan）立神秀為六祖，自稱七祖，所以杜甫的詩中說'雲門求'
【English Translation】 Alas! You must protect it well, do not speculate on its final outcome. Emperor Dezong's posthumous title was 'Great Ancestor'.
Huineng
A man of the Lu family from Xinxing, he supported his mother by selling firewood. Once, while carrying firewood into the city, he heard someone reciting the Diamond Sutra. He asked, 'From whom did you learn this?' The man said, 'Master Ren of Huangmei in Qizhou encourages people to uphold this sutra, saying that one can see one's nature and become a Buddha.' Huineng bid farewell to his mother and went to Shaozhou, where he became close friends with Liu Zhilue. Liu Zhilue's aunt was a nun, named Wujin Zang. She often recited the Nirvana Sutra. Huineng only listened briefly and was able to explain the meaning to her. The nun then asked him if he knew how to read. Huineng said, 'I do not recognize the characters, but I can ask about the meaning.' The nun said, 'If you do not recognize the characters, how can you understand the meaning?' Huineng said, 'The liberation of all Buddhas has nothing to do with writing.' The nun was amazed by this and called him a 'practitioner'. The locals admired and paid homage to him, and offered him to Bao Lin Temple. During the Xianheng period of the Tang Dynasty, Huineng arrived at Huangmei, where he and Master Ren were in harmony as teacher and disciple. He then entered the rice-pounding room, pounding rice with a stone for eight months. Master Ren asked his disciples to compose verses. The senior disciple Shenxiu wrote his verse on the wall. Huineng secretly had a boy write his own verse next to it. Master Ren summoned Huineng into his room and entrusted him with the Dharma robe, saying, 'Since ancient times, my former teachers have passed it on in this way, it is not given to you casually.' Huineng held the robe and went south. In the first month of the Yifeng era, the Dharma Master Yinzong of Nanhai tonsured Huineng and his followers. On the eighth day of the second month, the Vinaya Master Zhiguang ordained him at Faxing Temple. From then on, he opened the East Mountain Dharma Gate (Xin Ren also lived in East Mountain). Huineng returned to Bao Lin Temple. The prefect of Shaozhou, Wei Ju, invited him to preside over Da Fan Temple, where there were over a thousand students. He built an earthen platform and preached on it, which was recorded as the Platform Sutra. He passed away on the third day of the eighth month of the Xiantian year and was buried in Cao Xi, at the age of seventy-six. Emperor Xuanzong gave him the posthumous title 'Dajian', and the pagoda was named 'Yuanhe Zhengzhen'. From Bodhidharma to Master Huineng was the sixth generation, so he was called the Sixth Patriarch. Huineng taught in Shaoyang, and Shenxiu taught in Luoyang, 'Southern Huineng and Northern Shenxiu', and from then on, the schools diverged. The Fourth Patriarch Daoxin once looked at Shuangfeng Mountain from Jiujiang and saw purple clouds like a canopy, with white air below, divided into six branches horizontally. He asked Master Ren, 'Do you know what this is?' Master Ren said, 'Teacher, you should have a branch coming out from the side, succeeding for six generations.' Indeed, Farong emerged and propagated the Dharma in Jinling. From Niutou to Nanyang Zhong was six generations, and they were also called the Niutou Sixth Patriarch. Puzong of Songshan established Shenxiu as the Sixth Patriarch and called himself the Seventh Patriarch, so Du Fu's poem says 'Seeking at Yunmen'
七祖禪。
懷海
王姓。閩人。依馬祖于南康甘氏。游氏施山峻極千尺故名百丈。方丈以前多居律院說法。住持未有規度。師曰。吾行大乘法。豈宜以諸部阿笈摩教為隨行耶。乃即其地別建禪剎。凡衣服．飲食．寢處之類始與毗尼相翻。四方叢林皆以為式。或曰。瑜伽．瓔珞．大乘戒律胡不依隨。師曰。吾于大小乘中。博約折衷。設其規矩。務歸於善耳。大概具道眼者號長老。如天竺須菩提呼也。云云。元和九年正月十七日示寂。年九十五。穆宗謚大智塔曰大寶勝輪。鎧庵曰。昉師辨祖書云。宣律師續高僧傳載達磨理行二種。固其真法。其後智炬于曹溪門下。撰出寶林傳。詭說百端。以惑無識。(只履西歸．立雪斷臂．傳法偈．讖候語)至於達磨等事蹟。皆與僧傳不同。由是夸炫。寶林之憑虛滅沒。僧傳之紀實巴人一唱。屬而和者滔滔。皆是如何。通曾未詳省也。柳子厚學佛最為淵源。于大鑒碑只稱達磨譏梁氏。作為空術益顯于龍安碑。有世之傳書者皆馬鳴龍樹道語。于無姓碑乃云。佛道逾遠。異端競起。唯天臺大師為得其正。和尚紹承本統。以順中道。則知柳公於此二途固已瞭然于胸中。又如來滅度。衣付迦葉。迦葉守衣入定雞足。俟彌勒下生。華林三會方爾奉獻。則授慧可者乃達磨自衣。如寶林傳梵
【現代漢語翻譯】 現代漢語譯本：
七祖禪。
懷海（人名）
俗姓王，是福建人。在南康甘氏依止馬祖（指馬祖道一，唐代禪宗大師）。游氏捐獻的山峰高聳入雲，因此得名百丈。在建立方丈室之前，僧人大多居住在律院說法。當時住持寺院還沒有規範制度。懷海禪師說：『我奉行大乘佛法，怎麼能以各部的《阿笈摩》（Agama，佛教經典）教義作為行事準則呢？』於是就在那裡另外建造禪寺。凡是衣服、飲食、寢息之處等都開始與《毗尼》（Vinaya，佛教戒律）有所不同。四方的叢林都以此為榜樣。有人說：『《瑜伽》（Yoga，佛教術語，指瑜伽師地論）、《瓔珞》（Yingluo，菩薩佩戴的裝飾品）、大乘戒律為什麼不遵循呢？』懷海禪師說：『我在大乘和小乘之中，廣泛採納，擇善而從，制定這些規矩，務求達到完善。』大體上，具有道眼的人被稱為長老，就像在天竺（古印度）須菩提（Subhuti，佛陀的十大弟子之一）的稱呼一樣。等等。
元和九年正月十七日圓寂，享年九十五歲。穆宗追諡為大智禪師，塔名為大寶勝輪。鎧庵說：昉師在《辨祖書》中說，《宣律師續高僧傳》記載了達磨（Bodhidharma，禪宗初祖）的理行兩種，這才是真正的佛法。後來智炬在曹溪（Caoxi，六祖慧能弘法之地）門下，撰寫出《寶林傳》，編造了各種各樣的說法，用來迷惑沒有見識的人（例如只履西歸、立雪斷臂、傳法偈、讖語）。至於達磨等人的事蹟，都與《高僧傳》不同。因此，誇耀炫耀，《寶林傳》的憑空捏造，與《高僧傳》的紀實，就像巴人唱歌一樣，大家紛紛附和，都是怎麼回事？難道沒有詳細考察嗎？柳宗元（Liu Zongyuan，唐代文學家）學佛最為精深，在大鑒禪師碑文中只稱達磨，譏諷梁武帝，將空宗的理論在龍安寺碑文中更加顯明。碑文中有『世之傳書者皆馬鳴（Asvaghosa，佛教論師）龍樹（Nagarjuna，佛教論師）道語』的說法，在無姓和尚碑文中卻說：『佛道越傳越遠，各種異端競相興起，只有天臺大師（指智顗）才真正領悟了佛法的正統。』和尚繼承了本來的統緒，遵循中道。由此可知柳宗元對於這兩條道路，心中早已瞭然。又如來佛滅度后，將衣缽傳給迦葉（Mahakasyapa，佛陀十大弟子之一），迦葉守護衣缽入定在雞足山，等待彌勒（Maitreya，未來佛）下生，在華林園三會時才奉獻出來。那麼傳給慧可（Huike，禪宗二祖）的應該是達磨自己的衣缽，就像《寶林傳》梵
【English Translation】 English version:
The Seventh Ancestor's Zen.
Huaihai (Name of a person)
His lay surname was Wang, and he was a native of Fujian. He followed Mazu (referring to Mazu Daoyi, a Zen master of the Tang Dynasty) in Gan's family in Nankang. The You family donated a mountain that soared into the clouds, hence the name Baizhang (Hundred Zhang). Before the establishment of the abbot's quarters, monks mostly resided in the Vinaya monasteries to preach. At that time, there was no standardized system for presiding over the monastery. Zen Master Huaihai said, 'I practice Mahayana Buddhism, how can I use the teachings of various Agamas (Buddhist scriptures) as a guide?' So he built a Zen monastery there. All matters such as clothing, food, and lodging began to differ from the Vinaya (Buddhist precepts). The monasteries in all directions took this as an example. Someone said, 'Why not follow the Yoga (Buddhist term, referring to the Yogacarabhumi-sastra), Yingluo (ornaments worn by Bodhisattvas), and Mahayana precepts?' Zen Master Huaihai said, 'Among the Mahayana and Hinayana, I have widely adopted and selected the best, formulating these rules to strive for perfection.' Generally, those with the eye of the Dao are called elders, just like the title of Subhuti (one of the Buddha's ten great disciples) in India. And so on.
He passed away on the seventeenth day of the first month of the ninth year of Yuanhe, at the age of ninety-five. Emperor Muzong posthumously honored him as Zen Master Dazhi, and the pagoda was named Dabao Shenglun. Kai'an said: Master Fang said in the 'Bianzu Shu' that the 'Xu Gaoseng Zhuan' by Lawyer Xuanzai recorded the two aspects of Dharma's (Bodhidharma, the first ancestor of Zen) principles and practices, which is the true Dharma. Later, Zhiju, under the Caoxi (the place where the Sixth Ancestor Huineng propagated the Dharma) sect, wrote the 'Baolin Zhuan', fabricating various claims to confuse the ignorant (such as returning with one shoe, cutting off an arm in the snow, the Dharma transmission verse, and prophetic words). As for the deeds of Bodhidharma and others, they are different from the 'Biographies of Eminent Monks'. Therefore, boasting and flaunting, the fabrication of the 'Baolin Zhuan' and the factual record of the 'Biographies of Eminent Monks' are like the singing of the Ba people, and everyone echoes it. What is going on? Has it not been examined in detail? Liu Zongyuan (a writer of the Tang Dynasty) was the most profound in his study of Buddhism. In the inscription of the Great Master Jian, he only mentioned Bodhidharma and ridiculed Emperor Wu of Liang, making the theory of emptiness more evident in the inscription of Long'an Temple. The inscription contains the saying 'Those who transmit books in the world are all the words of Asvaghosa (Buddhist philosopher) and Nagarjuna (Buddhist philosopher)', but in the inscription of the Nameless Monk, it says: 'The Buddhist path is becoming more and more distant, and various heresies are rising up. Only the Tiantai Master (referring to Zhiyi) truly understood the orthodoxy of Buddhism.' The monk inherited the original lineage and followed the middle way. From this, it can be seen that Liu Zongyuan was already clear about these two paths in his heart. Furthermore, after the Buddha passed away, he passed the robe and bowl to Mahakasyapa (one of the Buddha's ten great disciples), who guarded the robe and bowl in meditation on Chicken Foot Mountain, waiting for Maitreya (the future Buddha) to descend and offer it at the third assembly in Hualin Garden. Then what was passed to Huike (the Second Ancestor of Zen) should be Bodhidharma's own robe and bowl, just like the Brahma in the 'Baolin Zhuan'.
語屈眴。唐言第一布。紡木綿。華心為之。其色青黑。即達磨所傳七條也。世謂傳如來衣者謬矣。
玄覺
字明道。號真覺。永嘉戴氏。精究臺道。常習禪寂。惟服大布僧伽梨。充飢脫粟淡𧆌而已。同產兄宣猶子二人。一門蘭玉。都捐我相。不染客塵。住龍興寺。寺旁別有勝境。乃于巖下構生禪庵。未幾與東陽䇿遍游講肆。因覽涅槃。洞明妙旨。復往曹溪。印其所證。少留一宿。號一宿覺。猶雲河南半遍冶也。先天二年十月十七示寂。殯于西山之陰。年四十九。謚無相。塔曰凈光。括守李邕為神道碑銘。刺史魏靜編其文。號永嘉集戒珠行靖注之珠序曰。退而約三乘之義有述焉。述書一卷。勒為十篇。捐花同實。誅剪妄偽。大以定慧遮照之旨。是其本也。又曰。出入乎空假之門。游泳乎遮照之淵。提領乎與奪之綱。控御乎諦緣之轡。凡十篇之內。四教之通別。二知之離合。五念之起續。三藏之齊劣。必條幽折微。章灼同異。而不容三乘外百家迂疏之說。彷彿參混于其間。其猶坐鴻崖視平地。遠近事物昭昭然不能逃遁于隱奧也。神智曰。永嘉集全用天臺圓頓法而不言天臺。豈不奪他成己。鎧庵曰。傳燈云。初見六祖振錫。攜瓶繞祖三匝曰。速道速道。祖曰。夫沙門者。具三千威儀．八萬細行。大德自何而來。
【現代漢語翻譯】 現代漢語譯本： 『語屈眴』（Gequxun），唐代的意思是『第一布』。用紡織的木棉製成，以華心為原料，顏色青黑。這就是達磨（Bodhidharma）所傳的七條袈裟。世人所說的『傳如來衣』是錯誤的。
玄覺（Xuanjue） 字明道，號真覺。是永嘉（Yongjia）戴氏人。精通天臺宗的教義，經常修習禪定。只穿粗布僧伽梨（samghati，一種袈裟），以糙米淡粥充飢。他的同胞哥哥宣和侄子二人都像蘭花美玉一樣，捨棄了『我相』，不沾染外來的塵埃。住在龍興寺（Longxing Temple）。寺旁另有一處勝境，於是在巖石下建造了生禪庵。不久，與東陽䇿（Dongyang Ce）一起遍游各處講經場所。因為閱讀《涅槃經》（Nirvana Sutra），徹底明白了其中的精妙含義。又前往曹溪（Caoxi），印證了他所證悟的境界，短暫地停留了一宿，被稱為『一宿覺』，就像河南的半遍冶一樣。先天二年十月十七日圓寂，安葬在西山之陰，享年四十九歲，謚號『無相』，塔名為『凈光』。括州太守李邕（Li Yong）為他撰寫了神道碑銘，刺史魏靜（Wei Jing）編輯了他的文章，名為《永嘉集》。戒珠（Jiezhu）為《永嘉集》作序說：『退而約三乘之義有述焉。』《述書》一卷，分為十篇，捐棄花巧而求真實，去除虛妄和偽飾，以定慧雙修的遮照之旨為根本。又說：『出入于空假之門，游泳于遮照之淵，提領于與奪之綱，控御于諦緣之轡。』凡是十篇之內，四教的通別，二知的離合，五唸的起續，三藏的齊劣，必定條分縷析，章顯同異，而不允許三乘之外百家迂腐疏漏的說法，彷彿摻雜混淆于其中。這就好像坐在高高的山崖上俯視平地，遠近事物都清清楚楚，無法逃遁于隱秘之處。 神智（Shenzhi）說：『《永嘉集》完全使用天臺宗的圓頓法，卻不說是天臺宗，這不是奪他人之功，成自己之名嗎？』鎧庵（Kai'an）說：『《傳燈錄》（Transmission of the Lamp）記載，玄覺初次見到六祖慧能（Huineng）時，振錫，拿著瓶子繞著六祖轉了三圈，說：『快說！快說！』六祖說：『出家人應當具備三千威儀、八萬細行，大德從哪裡來？』
【English Translation】 English version: 『語屈眴』 (Gequxun), in the Tang Dynasty, means 『the first cloth』. It is made of woven kapok, using the 『hua xin』 as raw material, and its color is blue-black. This is the seven-striped kasaya (robe) transmitted by Bodhidharma (Damo). The world's saying of 『transmitting the Tathagata's robe』 is wrong.
Xuanjue His courtesy name was Mingdao, and his sobriquet was Zhenjue. He was a native of the Dai family of Yongjia. He was proficient in the teachings of the Tiantai school and often practiced Chan meditation. He only wore a coarse cloth samghati (a type of robe) and satisfied his hunger with coarse rice porridge. His biological brother Xuan and two nephews were like orchids and jades, abandoning the 『self-image』 and not being contaminated by external dust. He lived in Longxing Temple. Beside the temple was another scenic spot, so he built a Chan hermitage under the rocks. Soon, he traveled around various lecture sites with Dongyang Ce. Because of reading the Nirvana Sutra, he thoroughly understood its subtle meaning. He went to Caoxi again to verify the realm he had attained, and stayed for a short night, and was called 『One Night Awakened』, like the half-baked iron of Henan. He passed away on October 17th of the second year of the Xiantian era, and was buried on the Yin side of the West Mountain, at the age of forty-nine. His posthumous title was 『Wuxiang』, and his pagoda was named 『Jingguang』. Li Yong, the governor of Kuozhou, wrote the epitaph for him, and Wei Jing, the governor, edited his articles, which were named 『Yongjia Ji』. Jiezhu wrote the preface to 『Yongjia Ji』, saying: 『Retreating and summarizing the meaning of the Three Vehicles, there is a description in it.』 The 『Shushu』 is one volume, divided into ten chapters, abandoning the flowery and seeking the truth, removing falsehood and pretense, and taking the principle of 『Zhezhao』 (illumination and reflection) of both 『Dhyana』 and 『Prajna』 as its foundation. It also says: 『Entering and exiting the gate of emptiness and illusion, swimming in the abyss of Zhezhao, leading the outline of giving and taking, controlling the reins of truth and conditions.』 Within the ten chapters, the commonalities and differences of the Four Teachings, the separation and combination of the Two Knowledges, the arising and continuation of the Five Thoughts, and the equality and inferiority of the Three Pitakas must be analyzed in detail, and the similarities and differences must be clearly shown, and the verbose and sparse sayings of hundreds of schools outside the Three Vehicles are not allowed to be mixed in it. It is like sitting on a high cliff overlooking the flat ground, and the things far and near are clear and cannot escape into the hidden places. Shenzhi said: 『The Yongjia Ji completely uses the perfect and sudden teachings of the Tiantai school, but does not say it is the Tiantai school. Isn't this taking the credit of others to make one's own name?』 Kai'an said: 『The Transmission of the Lamp records that when Xuanjue first saw the Sixth Patriarch Huineng, he shook his staff, held a bottle, and circled the Sixth Patriarch three times, saying: 『Speak quickly! Speak quickly!』 The Sixth Patriarch said: 『A monk should have three thousand dignities and eighty thousand subtle practices. Where did the great virtue come from?』
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。曰。體即無生。了本無速。祖曰。如是。如是。於時大眾無不愕然。方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自不動。豈有速乎。祖曰。誰知非動。曰。仁者自生分別。祖曰。汝甚得無生意。曰。無生豈有意耶。祖曰。無意誰當分別。曰。分別亦非意。祖曰。善哉。善哉。少留一宿。時謂一宿覺據此問答。乃是勘辨之辭。問畢具儀設禮。亦是比丘相見常儀。少留一宿。自是曲從主意。錄者卻謂一宿覺。抑又誣牧庵謂逃逝。天臺螟蛉。達磨夷。考當時徴詰之語。亦未嘗逃逝螟蛉也。證道云。自從認得曹溪路。了知生死不相關又云建法幢。立宗旨。明明佛敕曹溪是豈非將錯就錯。轉增誣罔。此歌盛行。諸方宿德或注或頌。搢紳之士亦有序跋。獨神智有議(本傳)。草菴有疑。疑雲。魏靜序將大師在日。凡所宣紀。總有十篇。集為一卷。答友人書尚附於中。而不收此歌。何也。抑有說焉。以證道名歌。而如來設教。修證之法。不出藏．通．別．圓。今所謂道藏通修證乎。別圓修證乎。若舍此而別有修證。得非永明所謂不依地位。天魔外道乎。洪覺范云。梵僧覺。稱謂。本國目為東土。大乘經若以義天䟦別傳議例之。此歌特未遭有識者毀耳
【現代漢語翻譯】 現代漢語譯本 生起極大的我慢之心。六祖慧能（祖，指六祖慧能）說：『生死是頭等大事，無常迅速到來。』永嘉玄覺（祖曰，指永嘉玄覺）說：『為何不體悟那無生之理，了達本來就沒有迅速呢？』六祖慧能說：『體悟就是無生，了達本來就沒有迅速。』六祖慧能說：『正是這樣，正是這樣。』當時大眾無不驚訝。永嘉玄覺這才具足威儀參拜行禮，一會兒后告辭。六祖慧能說：『返回得太快了吧？』永嘉玄覺說：『本來就是不動的，哪裡會有快慢呢？』六祖慧能說：『誰知道它是不動的？』永嘉玄覺說：『是仁者您自己產生了分別。』六祖慧能說：『你很懂得無生的道理。』永嘉玄覺說：『無生難道還有意念嗎？』六祖慧能說：『沒有意念誰來分別？』永嘉玄覺說：『分別也不是意念。』六祖慧能說：『好啊，好啊。不如留下來住一晚。』當時人們稱永嘉玄覺為『一宿覺』，根據這段問答，這實際上是勘驗辨別的言辭。問答完畢后具足威儀行禮，也是比丘相見的通常禮儀。『少留一宿』，自然是委婉地順從主人的意思。記錄的人卻說永嘉玄覺是『一宿覺』，又誣衊牧庵說他逃走了，如同天臺宗的螟蛉子，達摩的夷人身份。考察當時詰問的言語，也並沒有逃走或螟蛉子的說法。永嘉玄覺的《證道歌》說：『自從認得曹溪路（曹溪路，指六祖慧能所弘揚的禪宗法門），了知生死不相關。』又說：『建立法幢，樹立宗旨，明明是佛陀敕令曹溪。』這難道不是將錯就錯，反而增加了誣衊嗎？這首歌盛行，各地的老修行或者作注或者作頌，士大夫也有寫序跋的，只有神智和草菴對此有疑問（見他們的本傳）。草菴的疑問是：魏靜的序言說，大師（大師，指永嘉玄覺）在世時，凡是所宣講記錄的，總共有十篇，整合一卷，答友人書還附在其中，卻沒有收錄這首歌，這是為什麼呢？或許有什麼說法吧。以『證道』為名的歌，而如來設教，修證的方法，不出藏、通、別、圓（藏、通、別、圓，佛教天臺宗的四教）。現在所說的道，是藏通的修證呢？還是別圓的修證呢？如果捨棄這些而另外有修證，難道不是永明延壽所說的『不依地位』，屬於天魔外道嗎？洪覺范說：梵僧覺，是稱謂，在本國被稱為東土。大乘經如果按照義天跋別傳的例子來議論，這首歌只是還沒有遭到有識之士的譭謗罷了。
【English Translation】 English version He arose with great arrogance. The Master (the Master refers to Huineng, the Sixth Patriarch) said, 'The matter of birth and death is a great one; impermanence is swift.' Yongjia Xuanjue (the 'he' in 'He said' refers to Yongjia Xuanjue) said, 'Why not embody the unborn and realize there is fundamentally no swiftness?' The Master said, 'To embody is the unborn; to realize is fundamentally no swiftness.' The Master said, 'So it is, so it is.' At that time, the assembly was astonished. Only then did Yongjia Xuanjue fully compose himself, pay respects, and take his leave after a short while. The Master said, 'Returning so quickly?' Yongjia Xuanjue said, 'Fundamentally, it is unmoving; how can there be swiftness?' The Master said, 'Who knows it is unmoving?' Yongjia Xuanjue said, 'It is you, benevolent one, who creates distinctions.' The Master said, 'You have deeply attained the meaning of the unborn.' Yongjia Xuanjue said, 'Does the unborn have intention?' The Master said, 'Without intention, who would make distinctions?' Yongjia Xuanjue said, 'Distinction is also not intention.' The Master said, 'Excellent, excellent. Stay one more night.' At that time, Yongjia Xuanjue was called 'One-Night Awakened.' According to this dialogue, it is actually a matter of examination and discernment. After the questioning, fully composing himself and paying respects is also the usual etiquette when monks meet. 'Stay one more night' is naturally a tactful compliance with the host's intention. The recorder, however, said that Yongjia Xuanjue was 'One-Night Awakened,' and also falsely accused Mu'an of fleeing, like the Tientai sect's adopted son, or Bodhidharma's barbarian status. Examining the words of questioning at that time, there was no mention of fleeing or adopted son. Yongjia Xuanjue's 'Song of Enlightenment' says, 'Since recognizing the Caoxi path (Caoxi path refers to the Chan teachings propagated by Huineng, the Sixth Patriarch), I understand that birth and death are unrelated.' It also says, 'Establish the Dharma banner, set up the principles, clearly the Buddha commanded Caoxi.' Isn't this compounding errors and increasing slander? This song is popular, and elders from various places either write commentaries or compose verses, and scholar-officials also write prefaces and postscripts. Only Shenzhi and Cao'an have doubts about it (see their biographies). Cao'an's doubt is: Wei Jing's preface says that when the Master (the Master refers to Yongjia Xuanjue) was alive, all that was preached and recorded totaled ten chapters, collected into one volume, and the letter answering a friend was also attached, but this song was not included. Why is that? Perhaps there is some explanation. A song named 'Enlightenment,' but the Buddha's teachings and methods of cultivation and realization do not go beyond the Tripitaka, Common, Separate, and Perfect (Tripitaka, Common, Separate, and Perfect refer to the Four Teachings of the Tiantai school of Buddhism). Is the so-called Dao the cultivation and realization of the Tripitaka and Common teachings? Or the Separate and Perfect teachings? If one abandons these and has other cultivation and realization, wouldn't it be what Yongming Yanshou said, 'not relying on position,' belonging to demons and heretics? Hong Juefan said: 'Fan Seng Jue' is a title, and in this country, he is called Dongtu. If the Mahayana Sutra is discussed according to the example of Yitian's postscript and separate biography, this song has simply not yet been slandered by knowledgeable people.
。必若含光所遇。則可謂具眼梵僧也。又龐居士臨終語于頔云。但願空諸所有。慎勿實諸所無。挍之妙三觀不無異同。居士之名。雖以西域修凈行者而得。實因凈名輔佛揚化而彰。觀其彈偏折小。嘆大褒圓。弟子菩薩無敢嬰其鋒。領眾問疾。妙德一人而已。豈止修一凈行。唯務禪悅而已乎。學者勿眩名失實焉。
賢首相涉載記
山家自清涼隘路叛出之後曰。教觀皆有莠苗．朱紫之患。故荊溪以金錍義例窮其失。其心豈得已哉。一則曰愿來世諸佛會中與子相遇。二則曰歸命諸賢聖。愿舍是非心。為樹涅槃因。非欲貶量失至於今日。積有年矣。兩家學者枘鑿冰炭。倘無知彼知己之功。徒勞接響承虛之力。為知彼故。撰賢首載記。
法順
萬年杜氏。幼于舍旁冢上說法。聞者悟入。十五代親遠戍。十八出家。師因聖僧珍受持定業。聾啞遇之能聞能語。驅園圃蟲。誡惡性馬。道濟異類。隱顯難測。唐太宗詔問。朕苦勞熱。久而不愈。聞師神力。何以蠲除。曰。聖德御宇。微恙奚憂。但須大赦。聖躬必安。從之而瘳。錫帝心號。患瘡膿潰人。有敬而味者。有以帛拭者。香氣異常。或毀或譽。不慍不忻。遊歷郡國。勸念阿彌陀佛。撰五悔文讚揚凈土。路逢神樹．鬼廟。即焚燬之。巫覡所事。躬為並儅。禎
【現代漢語翻譯】 現代漢語譯本：如果（含光）所遇到的是真正有眼力的梵僧，那就可以說是具備了辨別能力。另外，龐居士臨終時對頔說：『但願將所有的執著都放下，謹慎不要執著于虛無的事物。』這與天臺宗的妙三觀相比，並非完全相同。龐居士的名聲，雖然是因為學習西域修行凈土法門的人而得來，實際上是因為維摩詰（凈名）輔助佛陀弘揚佛法而彰顯。看他彈斥偏頗，折服小乘，讚歎大乘，褒揚圓融，弟子菩薩沒有敢於與他爭鋒的。帶領大眾問候疾病，只有妙德菩薩能夠做到。難道僅僅是修行一種凈土法門，只致力於禪悅嗎？學習的人不要被名聲迷惑而失去了真實。賢首宗相互關聯的記載 山家自從清涼山隘路叛出之後說：『教觀兩宗都有良莠不齊的現象，如同朱紫混雜一樣。』所以荊溪湛然用金錍的義例來窮究其中的缺失，他的用心難道是迫不得已嗎？一方面說『愿來世諸佛的集會中與您相遇』，另一方面說『歸命于諸位賢聖，愿捨棄是非之心，作為栽種涅槃之因。』並非想要貶低衡量，這種缺失一直延續到今天，已經積累多年了。兩家的學者如同榫頭和卯眼、冰和炭一樣格格不入。如果沒有了解對方和了解自己的功夫，只是徒勞地應付和承接虛假的力量。爲了瞭解對方，撰寫《賢首載記》。 法順（Dharmānusāra）是萬年縣杜氏的後代。小時候在住宅旁邊的墳墓上說法，聽的人有所領悟。十五歲時，代替親人到遠方戍守，十八歲出家。法順師從聖僧珍（Shengzeng Zhen）受持禪定修行。聾啞人遇到他，能夠聽到聲音，能夠說話。驅趕園圃中的蟲子，告誡兇惡的馬匹，用道行救濟不同的物類，他的隱現難以預測。唐太宗下詔詢問：『我苦於勞累發熱，很久都不能痊癒，聽說您有神通力量，用什麼方法可以消除？』法順回答說：『聖明的君主治理天下，小小的疾病不必憂慮，只要大赦天下，您的身體必定安康。』太宗聽從了他的建議，病就好了。太宗賜予他『帝心』的稱號。患有瘡膿潰爛的人，有人恭敬地品嚐膿液，有人用布擦拭，膿液的香氣異常。對於譭謗或讚譽，法順都不生氣或高興。他遊歷各個郡國，勸人唸誦阿彌陀佛（Amitābha），撰寫《五悔文》讚揚凈土。在路上遇到神樹、鬼廟，就焚燬它們。巫師所做的事情，法順親自承擔。吉祥。
【English Translation】 English version: If what Han Guang encountered was truly a learned and discerning monastic, then it could be said that he possessed the ability to distinguish. Furthermore, when Pang Jushi (Vimalakīrti) was dying, he said to Di: 'I only wish to empty all that is possessed, and be careful not to solidify all that is non-existent.' Compared to the Tiantai school's Wonderful Three Contemplations, there are differences and similarities. Pang Jushi's name, although derived from those in the Western Regions who practiced Pure Land practices, was actually manifested because Vimalakīrti (Jingming) assisted the Buddha in propagating the Dharma. Looking at his criticism of the biased, his subjugation of the Hinayana, his praise of the Mahayana, and his commendation of the perfect and complete, none of the disciples and Bodhisattvas dared to confront him. Leading the assembly to inquire about illnesses, only Mañjuśrī (Miaode) could do it. Was he merely practicing one Pure Land practice, only devoted to the joy of meditation? Students, do not be misled by fame and lose the reality. Records related to the sages of the Huayan School. Since the Mountain School rebelled from the narrow path of Qingliang Mountain, it has been said: 'Both the Teaching and Contemplation schools have tares and weeds, like the confusion of vermilion and purple.' Therefore, Jingxi Zhanran (Jingxi) used the example of the golden stiletto to thoroughly investigate its shortcomings. Was his intention forced? On the one hand, he said, 'I wish to meet you in the assembly of all Buddhas in the next life.' On the other hand, he said, 'I take refuge in all the sages, and I wish to abandon the mind of right and wrong, and plant the cause of Nirvana.' It is not intended to belittle and measure, this deficiency has continued to this day, and has accumulated for many years. The scholars of the two schools are as incompatible as tenons and mortises, ice and charcoal. If there is no effort to understand the other and understand oneself, it is only a waste of effort to respond and receive empty power. In order to understand the other, I have compiled the 'Records of the Huayan School'. Fa-shun (Dharmānusāra) was a descendant of the Du family of Wannian County. As a child, he preached on the tombs next to his residence, and those who heard him gained insight. At the age of fifteen, he went to defend the frontier on behalf of his relatives, and at the age of eighteen, he left home. Fa-shun followed the holy monk Zhen (Shengzeng Zhen) to receive and uphold the practice of meditation. Deaf and mute people who met him were able to hear and speak. He drove away insects from the garden, admonished vicious horses, and used his Tao to save different kinds of beings. His concealment and manifestation were unpredictable. Emperor Taizong of Tang issued an edict asking: 'I am suffering from fatigue and fever, and I have not recovered for a long time. I have heard that you have supernatural powers. What method can you use to eliminate it?' Fa-shun replied: 'The wise monarch governs the world, there is no need to worry about minor illnesses. As long as you grant amnesty to the world, your body will surely be safe.' Taizong followed his advice, and his illness was cured. Taizong bestowed upon him the title 'Mind of the Emperor'. People suffering from festering sores, some respectfully tasted the pus, and some wiped it with cloth. The fragrance of the pus was unusual. Regarding slander or praise, Fa-shun was neither angry nor happy. He traveled to various prefectures and encouraged people to recite Amitābha (Amitābha), and wrote the 'Five Repentances' to praise the Pure Land. On the road, he encountered sacred trees and ghost temples, and burned them down. Fa-shun personally took on the tasks of the shamans. Auspicious.
祥屢見。絕無障礙。貞觀十四年十月二十五日。坐滅于南郊義善。雙鳥入房。異香滿寺。壽八十四。肉身經月愈鮮。常有異香薰于座前。有弟子詣五臺禮文殊。方抵山麓。老人語曰。文殊今住終南山。杜順和尚也。言訖不見。弟子趍歸。師已長往。關中常作文殊忌齋。豈為師乎。塔樊川北原。翰林學士許康佐銘。師著法界觀門弘華嚴經。付雲華智儼。儼付賢首法藏。
法藏
康姓。康居人。年十六煉一指供養明之育王舍利塔。尋聽華嚴。則天䇿名宮禁。落髮住太原寺。佐于闐實叉難陀。譯華嚴成八十卷。詔講于佛授記寺。講堂乃京師。地動光自口出。騰涌如蓋。詔十大法師為授戒。擢為賢首並菩薩戒師。睿宗內禪亦受大戒。糞衣糲食。講華嚴三十餘遍。楞伽．密嚴．梵網等經。起信論凡十部。皆為義疏。先天元年十一月十四日。終於大薦福寺。壽七十。贈鴻臚卿。葬神和原秘書少監閻朝隱碑。滅百年而得澄觀。
澄觀
字大休。會稽夏侯氏。九歲師寶林體真。十一恩度。乾元中學相部律于潤州樓霞澧。受南山行事止作于曇一。受菩薩戒于常照禪師。啟厥十誓。傳關河三論于金陵。玄壁江表。三論之盛。始於此。大曆初于瓦官傳涅槃．起信等經論。及終南法界觀。康藏還源記。復造東京。受雜
【現代漢語翻譯】 現代漢語譯本： 祥屢次顯現。沒有任何障礙。貞觀十四年十月二十五日，在南郊義善寺坐化圓寂。有雙鳥飛入房間，寺廟裡充滿奇異的香氣。享年八十四歲。肉身經過一個月仍然新鮮，常常有奇異的香氣在他座位前飄散。有弟子前往五臺山禮拜文殊菩薩（Manjusri）。剛到山腳，一位老人說：『文殊菩薩現在住在終南山，就是杜順和尚。』說完就不見了。弟子趕忙回去，杜順和尚已經去世了。關中地區經常做文殊菩薩的忌日齋飯，大概就是爲了紀念杜順和尚吧。塔在樊川北原。翰林學士許康佐撰寫墓誌銘。杜順和尚著有《法界觀門》弘揚《華嚴經》（Avatamsaka Sutra），傳給雲華智儼（Zhiyan），智儼傳給賢首法藏（Fazang）。
法藏（Fazang）
俗姓康，是康居人。十六歲時，焚燒一根手指供養明之育王舍利塔。後來聽聞《華嚴經》，則天皇帝（Empress Wu Zetian）在宮禁中為他命名。落髮后住在太原寺。協助於闐實叉難陀（Siksananda）翻譯《華嚴經》成八十卷。皇帝下詔在佛授記寺講經，講堂所在京師發生地震，光芒從法藏口中發出，騰涌如傘蓋。皇帝下詔十大法師為他授戒，提拔他為賢首並菩薩戒師。睿宗（Emperor Ruizong）內禪后也接受了他的大戒。法藏穿著粗布衣，吃粗糧，講解《華嚴經》三十多遍。《楞伽經》（Lankavatara Sutra）、《密嚴經》（Ghanavyuha Sutra）、《梵網經》（Brahmajala Sutra）等經，以及《起信論》（Awakening of Faith）等共十部，都寫了義疏。先天元年十一月十四日，在大薦福寺圓寂，享年七十歲。被追贈為鴻臚卿。葬在神和原，秘書少監閻朝隱撰寫碑文。法藏圓寂百年後，出現了澄觀（Chengguan）。
澄觀（Chengguan）
字大休，是會稽夏侯氏。九歲時拜寶林體真為師。十一歲時恩準出家。在乾元中學相部律于潤州樓霞澧學習。向曇一學習南山律宗的行事止作。向常照禪師受菩薩戒。發了十個誓願。在金陵傳授關河三論宗，玄壁是江表地區三論宗興盛的開端。大曆初年在瓦官寺傳授《涅槃經》（Nirvana Sutra）、《起信論》等經論，以及終南山的《法界觀》、《康藏還源記》。又前往東京，接受雜
【English Translation】 English version: Auspicious signs appeared repeatedly. There were no obstacles whatsoever. On the 25th day of the tenth month of the 14th year of the Zhenguan era, he passed away in meditation at Yishan Temple in the southern suburbs. Two birds flew into the room, and the temple was filled with an extraordinary fragrance. He lived to the age of eighty-four. His physical body remained fresh for over a month, and a strange fragrance often wafted before his seat. A disciple went to Mount Wutai to pay homage to Manjusri (Bodhisattva of Wisdom). Upon reaching the foot of the mountain, an old man said, 'Manjusri now resides on Mount Zhongnan, he is the monk Dushun.' After saying this, he disappeared. The disciple hurried back, but the master had already passed away. In the Guanzhong region, memorial meals are often held on the anniversary of Manjusri's death. Could this be for the master? His stupa is located on the northern plain of Fanchuan. Xu Kangzuo, a scholar of the Hanlin Academy, wrote the inscription. The master wrote 'The Gate of the Realm of Dharma Contemplation' and propagated the Avatamsaka Sutra (Flower Garland Sutra), which he passed on to Yunhua Zhiyan (Zhiyan), who passed it on to Xianshou Fazang (Fazang).
Fazang (Fazang)
His lay surname was Kang, and he was from Kangju. At the age of sixteen, he burned a finger as an offering to the Sharira Stupa of King Ashoka of Mingzhi. Later, he heard the Avatamsaka Sutra. Empress Wu Zetian named him in the palace. After tonsure, he resided at Taiyuan Temple. He assisted Siksananda (Siksananda) from Khotan in translating the Avatamsaka Sutra into eighty volumes. The emperor ordered him to lecture at the Buddha Prediction Temple. The lecture hall was in the capital, and an earthquake occurred, with light emanating from Fazang's mouth, rising like a canopy. The emperor ordered ten great masters to ordain him, and promoted him to be the head of the Xianshou school and a Bodhisattva Preceptor. Emperor Ruizong (Emperor Ruizong) also received the great precepts from him after his abdication. Fazang wore coarse clothing and ate coarse food, lecturing on the Avatamsaka Sutra more than thirty times. He also wrote commentaries on the Lankavatara Sutra (Descent into Lanka Sutra), Ghanavyuha Sutra (Dense Array Sutra), Brahmajala Sutra (Brahma's Net Sutra), and ten works including the Awakening of Faith. On the 14th day of the eleventh month of the first year of the Xiantian era, he passed away at the Great Jianfu Temple at the age of seventy. He was posthumously awarded the title of Minister of the Court of State Ceremonies. He was buried in Shenhe Plain, and Yan Zhaoyin, the Secretary of the Palace Library, wrote the epitaph. One hundred years after Fazang's death, Chengguan (Chengguan) appeared.
Chengguan (Chengguan)
His courtesy name was Daxiu, and he was from the Xiahou family of Kuaiji. At the age of nine, he became a disciple of Baolin Tizhen. At the age of eleven, he was granted permission to leave home. He studied the Vinaya of the Xiangbu school at Runzhou Louxia Li in the Qianyuan era. He received the Nanshan Vinaya School's practices from Tanyi. He received the Bodhisattva precepts from Chan Master Changzhao. He made ten vows. He transmitted the Three Treatise School of Guanhe in Jinling. Xuanbi was the beginning of the flourishing of the Three Treatise School in the Jiangbiao region. In the early years of the Dali era, he transmitted the Nirvana Sutra (Nirvana Sutra), Awakening of Faith, and other sutras and treatises at Waguan Temple, as well as the 'Contemplation of the Realm of Dharma' and 'Record of Returning to the Source from Kang and Tibet' from Mount Zhongnan. He also went to Tokyo to receive various
華于大詵。又從成郡慧量。覆尋三論十年。從荊溪習止觀．法華．維摩等疏。謁牛頭忠．徑山欽．洛陽無名咨決南宗禪法。見慧云明瞭北宗玄理。(鎧云撮臺衡三觀之玄趣。使教合亡言之旨。心同諸佛之心。不假更看他面。謂別有亡機之門。昔人不參善友。但尚尋文。年事稍衰。便欲廢教求禪。豈惟抑乎佛心。亦乃翻誤後學。師雖有遍參之勤。亦悔學路之雜)此土儒墨．竺干．梵書諸部。異計四圍。五明顯密儀軌。旁通博綜。天縱多能。十一年巡禮五臺．峨眉。俱蒙現瑞。旋居大華嚴寺。專行方等懺法。仍講大經。造新疏二十軸。德宗誕節。講經內殿。以妙法清涼帝心。錫清涼號。紫衲方袍。禮為教授和尚。宣河東節度禮部尚書李詵備禮奉迎。與罽賓三藏譯烏荼國王所進行愿品。帝親預譯場。一日不至。即差僧如比丘法說欲云。皇帝國事因緣。如法僧事。與欲清凈。元和五年。憲宗敕鑄金印。加號大統國師。主教門事。開成二年三月六日示寂。葬終南石室。塔曰妙覺。裴相國銘。壽一百二。臘八十三。身長九尺四寸。垂手過膝。夜目發光。晝仍不瞬。才供二筆。曰記萬言。盡形一食。宿不離衣。歷乎九朝。為七帝師。荊溪與江淮四十僧禮五臺。師領徒萬指。郊迎尊師。如是不可以頓。頓異見掩其美也。著疏記流傳者四
【現代漢語翻譯】 現代漢語譯本：華于大詵（人名）。又跟隨成郡的慧量（人名），深入研究三論十年。從荊溪（地名）學習止觀、《法華經》、《維摩經》等疏。拜訪牛頭忠（人名）、徑山欽（人名）、洛陽無名（人名），諮詢南宗禪法。見到慧云（人名），明白了北宗的玄理。（鎧云總結臺衡三觀的玄妙趣味，使教義符合超越言語的宗旨，心與諸佛的心相同，不需要再看別人的臉色。認為另有超越機巧的門徑。過去的人不參訪善友，只崇尚尋章摘句。年紀稍大，就想廢棄教義而求禪，豈止是違背佛心，也是誤導後學。這位法師雖然有廣泛參訪的勤奮，也後悔學路過於雜亂）此地的儒家、墨家、竺干（印度）、梵書等各部，異端邪說四處蔓延。五明（聲明、工巧明、醫方明、因明、內明）顯密儀軌，廣泛通達，天生多才多藝。十一年間巡禮五臺山、峨眉山，都蒙受了祥瑞顯現。之後居住在大華嚴寺，專門修行方等懺法，仍然講授《大經》，撰寫新疏二十卷。德宗皇帝誕辰，在內殿講經，用妙法清涼皇帝的心，被賜予清涼的稱號，賜予紫衲方袍，以禮相待，尊為教授和尚。宣河東節度禮部尚書李詵（人名）備辦禮儀，恭敬迎接。與罽賓（地名）的三藏法師翻譯烏荼（地名）國王所修的行愿品。皇帝親自參與翻譯，有一天沒到，就派遣僧人如比丘法說，說：『皇帝因為國家事務的緣故，如同如法僧事，與大眾共同清凈。』元和五年，憲宗皇帝下令鑄造金印，加封號為大統國師，主管佛教事務。開成二年三月六日圓寂，安葬在終南山的石室，塔名為妙覺。裴相國撰寫銘文。享年一百零二歲，僧臘八十三年。身高九尺四寸，雙手下垂超過膝蓋。夜晚眼睛發光，白天也不眨眼。才思敏捷，寫字如有神助，一天能寫萬字。一生只吃一頓飯，睡覺不脫衣服。歷經九個朝代，做過七位皇帝的老師。荊溪（地名）與江淮（地名）的四十位僧人禮拜五臺山，法師率領上萬弟子，在郊外迎接尊師。像這樣不可以一下子就下定論，一下子下定論會掩蓋他的美德。所著的疏記流傳下來的有四部。 English version: Hua Yu Da Shen (name of a person). He also followed Hui Liang (name of a person) of Cheng Commandery, deeply studying the Three Treatises for ten years. He learned Zhi Guan (Calming and Insight Meditation), commentaries on the Lotus Sutra, the Vimalakirti Sutra, etc., from Jingxi (place name). He visited Niu Tou Zhong (name of a person), Jing Shan Qin (name of a person), and the nameless master of Luoyang (place name), consulting on the Southern School of Chan Buddhism. He met Hui Yun (name of a person) and understood the profound principles of the Northern School. (Kai Yun summarized the profound and subtle interests of the Three Views of Taiheng, making the teachings conform to the principle of transcending words, with his mind being the same as the minds of all Buddhas, not needing to look at the faces of others. He believed that there was another path to transcending skillful means. In the past, people did not visit good friends, but only valued seeking chapters and sentences. When they got older, they wanted to abandon the teachings and seek Chan, which was not only contrary to the Buddha's mind, but also misled later learners. Although this master had the diligence of extensive visits, he also regretted that his learning path was too mixed.) The Confucian, Mohist, Zhugan (India), Sanskrit, and other schools in this land, with their heterodoxies spreading everywhere. He was widely versed in the Five Vidyas (Śabdavidyā, Śilpakarmasthānavidyā, Cikitsāvidyā, Hetuvidyā, Adhyātmavidyā), esoteric and exoteric rituals, and was naturally talented and versatile. For eleven years, he toured Mount Wutai and Mount Emei, both of which were blessed with auspicious manifestations. Later, he resided in the Great Huayan Temple, specializing in the practice of the Fang Deng Repentance Dharma, and still lectured on the Great Sutra, writing twenty new volumes of commentaries. On the birthday of Emperor Dezong, he lectured on the sutras in the inner palace, using the wonderful Dharma to cool the emperor's mind, and was bestowed the title of Qingliang (Coolness), given a purple robe, and treated with courtesy as a professor and monk. Li Shen (name of a person), the Shangshu of the Ministry of Rites of the Hedong Jiedu, prepared the ceremony and respectfully welcomed him. Together with the Tripitaka master of Jibin (place name), he translated the Practices and Vows Chapter practiced by the King of Wucha (place name). The emperor personally participated in the translation, and one day he did not come, so he sent a monk, such as the Bhikkhu Dharma, to say: 'The emperor, because of state affairs, is like the Dharma affairs of the Sangha, and is pure with the assembly.' In the fifth year of Yuanhe, Emperor Xianzong ordered the casting of a golden seal, adding the title of Great Unification National Teacher, in charge of Buddhist affairs. On the sixth day of the third month of the second year of Kaicheng, he passed away, and was buried in the stone chamber of Zhongnan Mountain, with the pagoda named Miaojue (Wonderful Enlightenment). Prime Minister Pei wrote the inscription. He lived to be one hundred and two years old, with eighty-three years as a monk. He was nine feet four inches tall, with his hands hanging down past his knees. His eyes shone at night, and he did not blink during the day. He was quick-witted and wrote as if divinely assisted, able to write ten thousand words a day. He ate only one meal a day throughout his life and did not take off his clothes when he slept. He lived through nine dynasties and was the teacher of seven emperors. Jingxi (place name) and forty monks from Jianghuai (place name) paid homage to Mount Wutai, and the master led tens of thousands of disciples to welcome the honored teacher in the suburbs. It is not possible to draw a conclusion about him all at once, as doing so would obscure his virtues. The commentaries and records he wrote that have been passed down are four.
【English Translation】 English version: Hua Yu Da Shen (name of a person). He also followed Hui Liang (name of a person) of Cheng Commandery, deeply studying the Three Treatises for ten years. He learned Zhi Guan (Calming and Insight Meditation), commentaries on the Lotus Sutra, the Vimalakirti Sutra, etc., from Jingxi (place name). He visited Niu Tou Zhong (name of a person), Jing Shan Qin (name of a person), and the nameless master of Luoyang (place name), consulting on the Southern School of Chan Buddhism. He met Hui Yun (name of a person) and understood the profound principles of the Northern School. (Kai Yun summarized the profound and subtle interests of the Three Views of Taiheng, making the teachings conform to the principle of transcending words, with his mind being the same as the minds of all Buddhas, not needing to look at the faces of others. He believed that there was another path to transcending skillful means. In the past, people did not visit good friends, but only valued seeking chapters and sentences. When they got older, they wanted to abandon the teachings and seek Chan, which was not only contrary to the Buddha's mind, but also misled later learners. Although this master had the diligence of extensive visits, he also regretted that his learning path was too mixed.) The Confucian, Mohist, Zhugan (India), Sanskrit, and other schools in this land, with their heterodoxies spreading everywhere. He was widely versed in the Five Vidyas (Śabdavidyā, Śilpakarmasthānavidyā, Cikitsāvidyā, Hetuvidyā, Adhyātmavidyā), esoteric and exoteric rituals, and was naturally talented and versatile. For eleven years, he toured Mount Wutai and Mount Emei, both of which were blessed with auspicious manifestations. Later, he resided in the Great Huayan Temple, specializing in the practice of the Fang Deng Repentance Dharma, and still lectured on the Great Sutra, writing twenty new volumes of commentaries. On the birthday of Emperor Dezong, he lectured on the sutras in the inner palace, using the wonderful Dharma to cool the emperor's mind, and was bestowed the title of Qingliang (Coolness), given a purple robe, and treated with courtesy as a professor and monk. Li Shen (name of a person), the Shangshu of the Ministry of Rites of the Hedong Jiedu, prepared the ceremony and respectfully welcomed him. Together with the Tripitaka master of Jibin (place name), he translated the Practices and Vows Chapter practiced by the King of Wucha (place name). The emperor personally participated in the translation, and one day he did not come, so he sent a monk, such as the Bhikkhu Dharma, to say: 'The emperor, because of state affairs, is like the Dharma affairs of the Sangha, and is pure with the assembly.' In the fifth year of Yuanhe, Emperor Xianzong ordered the casting of a golden seal, adding the title of Great Unification National Teacher, in charge of Buddhist affairs. On the sixth day of the third month of the second year of Kaicheng, he passed away, and was buried in the stone chamber of Zhongnan Mountain, with the pagoda named Miaojue (Wonderful Enlightenment). Prime Minister Pei wrote the inscription. He lived to be one hundred and two years old, with eighty-three years as a monk. He was nine feet four inches tall, with his hands hanging down past his knees. His eyes shone at night, and he did not blink during the day. He was quick-witted and wrote as if divinely assisted, able to write ten thousand words a day. He ate only one meal a day throughout his life and did not take off his clothes when he slept. He lived through nine dynasties and was the teacher of seven emperors. Jingxi (place name) and forty monks from Jianghuai (place name) paid homage to Mount Wutai, and the master led tens of thousands of disciples to welcome the honored teacher in the suburbs. It is not possible to draw a conclusion about him all at once, as doing so would obscure his virtues. The commentaries and records he wrote that have been passed down are four.
百餘卷。講貫大經殆五十遍。建無遮大會十有五。學者計弘法三十八人。造堂奧者僧睿．宗密。
宗密
何姓。果州西充人。年二十八進具。得法于荷澤會五世孫道圓。傳圓覺于漢上。傳清涼華嚴句義于病僧。即為他講故圓覺疏序。有講雖濫泰學且師安明沐猶吾之納。謬當真子之印。蓋清涼答書子之所解。猶吾之心。轉輪真子誠所謂也。又語云。毗盧華藏能隨我游者。其汝乎。著圓覺．華嚴．涅槃．金剛．起信．唯識．蘭盆．法界觀行愿經等疏鈔。及修證科儀等凡九十餘卷。太和二年。文宗詔問佛法。賜紫方服為大德。會昌元年正月六日。坐滅于興福塔院。賜謚定慧。塔曰。青蓮裴相國銘。壽六十二。臘三十四。李訓敗走終南。師欲匿之。其徒不可。乃奔鳳翔。為吏所執。訓死。仇士良捕師詰之。怡然曰。與訓游久。吾法遇難則救。初無愛憎。死固吾分。洪覺范謂。比丘于唐交士大夫者。多犯法辱教。而師獨超然。吏亦欣然疾書。蓋其履踐明也。鎧庵曰。東坡寄子由詩憑君借取法界觀。一洗人間萬事非楊龜山云。西銘會古人用心要處為文。正如杜順和尚作法界觀樣。前輩士夫留心學佛。但趍禪那一門。少知入道觀法。二公所尚誠為難矣。然以天臺教觀格之。曾未造其藩籬。蓋凡立觀。要令行人修證必須依
【現代漢語翻譯】 現代漢語譯本： 一百多卷。講解大乘經典 लगभग 五十遍。建立無遮大會十五次。學者包括弘法的有三十八人。造詣精深的學者有僧睿（Sengrui，人名）和宗密（Zongmi，人名）。
宗密（Zongmi，人名） 俗姓何，果州西充人。二十八歲受具足戒。從荷澤會五世孫道圓（Daoyuan，人名）處得法。在漢上傳播《圓覺經》。將清涼（Qingliang，地名）的《華嚴經》句義傳授給一位生病的僧人，併爲他講解《圓覺疏序》。有人說：『您的講解雖然廣泛，但泰學的學者也以您為師，就像安明（Anming，人名）沐浴在您的教誨中一樣，我謬當真子之印。』因為清涼（Qingliang，地名）在回信中說：『您所理解的，就是我的心。轉輪真子，說的就是您啊。』又說：『能跟隨我遊歷毗盧華藏世界的人，大概就是您吧。』他撰寫了《圓覺經》、《華嚴經》、《涅槃經》、《金剛經》、《起信論》、《唯識論》、《蘭盆經》、《法界觀行愿經》等疏鈔，以及修證科儀等，共九十多卷。太和二年，文宗皇帝下詔詢問佛法，賜予紫色方袍，尊為大德。會昌元年正月六日，在興福塔院坐化圓寂。謚號『定慧』。塔名為『青蓮』，由裴相國撰寫銘文。享年六十二歲，僧臘三十四年。李訓（Lixun，人名）兵敗逃往終南山，宗密想要藏匿他，但他的弟子們不同意，於是李訓逃往鳳翔，被官吏抓獲。李訓死後，仇士良（Qiushiliang，人名）逮捕宗密並審問他，宗密坦然回答：『我和李訓交往已久，我的佛法是遇到危難就要救助，起初並沒有愛憎之分，死是我的本分。』洪覺范（Hongjuefan，人名）說：『比丘在唐朝與士大夫交往的，大多觸犯法律，玷污佛教，而宗密大師卻超然物外。』官吏也高興地迅速記錄下來，這是因為他的行為光明磊落。鎧庵（Kai'an，人名）說：『蘇東坡（Su Dongpo，人名）寄給蘇子由（Su Ziyou，人名）的詩中說：『憑君借取法界觀，一洗人間萬事非。』楊龜山（Yang Guishan，人名）說：『《西銘》彙集了古人用心的地方，寫成文章，就像杜順和尚（Dushun，人名）所作的《法界觀》一樣。』前輩士大夫留心學佛，但只趨向禪宗一門，很少有人知道入道的觀法。這兩位所推崇的確實很難得啊。』然而用天臺宗的教觀來衡量，宗密大師還沒有達到天臺宗的門檻。因為凡是建立觀法，都要讓修行人修證，必須依據……
【English Translation】 English version: More than a hundred volumes. He lectured on major sutras almost fifty times. He established fifteen Unobstructed Assemblies. Among the scholars, thirty-eight were dedicated to propagating the Dharma. Sengrui (Sengrui, a person's name) and Zongmi (Zongmi, a person's name) were profound scholars.
Zongmi (Zongmi, a person's name) His secular surname was He, and he was from Xichong in Guozhou. He received full ordination at the age of twenty-eight. He obtained the Dharma from Daoyuan (Daoyuan, a person's name), a fifth-generation descendant of the Heze school. He propagated the 'Perfect Enlightenment Sutra' in Han. He transmitted the meaning of the 'Avatamsaka Sutra' of Qingliang (Qingliang, a place name) to a sick monk and lectured on the 'Preface to the Commentary on the Perfect Enlightenment Sutra' for him. Someone said, 'Although your lectures are extensive, scholars of Taixue also take you as their teacher, just as Anming (Anming, a person's name) is bathed in your teachings. I wrongly assume the seal of a true son.' Because Qingliang (Qingliang, a place name) said in his reply, 'What you understand is my mind. The true son of the Wheel-Turning King is indeed what you are.' He also said, 'Those who can follow me to travel in the Vairocana Flower Treasury World are probably you.' He wrote commentaries and subcommentaries on the 'Perfect Enlightenment Sutra', 'Avatamsaka Sutra', 'Nirvana Sutra', 'Diamond Sutra', 'Awakening of Faith', 'Consciousness-Only', 'Ullambana Sutra', 'Contemplation of the Dharmadhatu and Vows Sutra', and other texts, as well as ritual procedures for cultivation and realization, totaling more than ninety volumes. In the second year of the Taihe era, Emperor Wenzong issued an edict to inquire about the Buddha-dharma, bestowed a purple robe, and honored him as a great virtuous one. On the sixth day of the first month of the first year of the Huichang era, he passed away peacefully at Xingfu Pagoda Courtyard. He was posthumously given the title 'Concentration and Wisdom'. The pagoda was named 'Qinglian', with an inscription written by Chancellor Pei. He lived to be sixty-two years old, with thirty-four years as a monk. When Li Xun (Lixun, a person's name) was defeated and fled to Zhongnan Mountain, Zongmi wanted to hide him, but his disciples disagreed, so Li Xun fled to Fengxiang and was captured by officials. After Li Xun died, Qiu Shiliang (Qiushiliang, a person's name) arrested Zongmi and interrogated him. Zongmi calmly replied, 'I have been friends with Li Xun for a long time. My Dharma is to help those in distress. Initially, there was no love or hatred. Death is my destiny.' Hongjuefan (Hongjuefan, a person's name) said, 'Monks in the Tang Dynasty who associated with scholar-officials mostly violated the law and disgraced Buddhism, but Master Zongmi was aloof from worldly affairs.' The officials also happily and quickly recorded it, because his actions were upright and clear. Kai'an (Kai'an, a person's name) said, 'Su Dongpo (Su Dongpo, a person's name) wrote in a poem to Su Ziyou (Su Ziyou, a person's name): 'Please borrow the Contemplation of the Dharmadhatu to wash away all the wrongs of the world.' Yang Guishan (Yang Guishan, a person's name) said, 'The 'Western Inscription' gathers the essence of the ancients' minds and writes it into an article, just like the 'Contemplation of the Dharmadhatu' made by Dushun (Dushun, a person's name). Previous scholar-officials who were interested in studying Buddhism only tended towards the Chan school, and few knew the methods of contemplation for entering the path. What these two admired is indeed rare.' However, measured by the teachings and contemplation of the Tiantai school, Master Zongmi has not yet reached the threshold of the Tiantai school. Because all established contemplations must allow practitioners to cultivate and realize, they must be based on...
教。修何因。至何位。斷何惑。證何理。如荊溪云。立三觀。破三惑。顯三諦。證三智。成三德。今法界觀于彼宗五教中。未知定屬何教。破惑顯理。如何修證。若云依一乘圓教立茲觀門者。且五教建立始自賢首。豈賢首未判教而杜順先立觀耶。抑杜順立觀與賢首判教懸合耶。豈彼教宗賢首觀宗杜順耶。圭峰注法界觀修字云。止觀熏習。造詣不知。是何止觀。若單止單觀乃屬小乘偏空修證。(阿含比丘當修二法所謂止觀)如何入華嚴稱性法界。若三止三觀為次第耶。為一心耶。若次第者。須說先修何止觀。到何位。斷何惑。顯何理。若一心者。亦須明說何位圓融而修。何位圓融而證。倘如舊傳。乃文殊示現。豈菩薩別為一緣。立此觀法乎。不然豈免永明之機。
子璇
秀人。聽洪敏講楞嚴至動靜二相瞭然不生有省。聞瑯耶覺道重當世。趍其席。值上堂。師云。清凈本然。云何忽生山河大地。覺喝云。清凈本然。云何忽生山河大地。俯伏汗流。豁然大悟。方披襟。敢稱座主。禮謝愿侍巾瓶。覺曰。汝宗不振久矣。厲志扶持報佛恩德。勿以殊宗為介。師如教以辭。住長水。眾幾一千。慶南疏楞嚴。丞相王隨序。鎧庵曰。天臺所判四教。本乎佛意。蓋依如來藏同體權實。大悲願力隨順物機。不獲已而用。既機宜
【現代漢語翻譯】 教：修什麼因，至什麼位，斷什麼惑，證什麼理？如荊溪（指湛然，唐代天臺宗僧人）所說，立三觀（空觀、假觀、中觀），破三惑（見思惑、塵沙惑、無明惑），顯三諦（空諦、假諦、中諦），證三智（一切智、道種智、一切種智），成三德（法身德、般若德、解脫德）。現在《法界觀》在那一宗的五教（小、始、終、頓、圓）中，不知道確定屬於哪一教。破惑顯理，如何修證？如果說是依據一乘圓教建立這個觀門，那麼五教的建立開始於賢首（法藏，華嚴宗實際創始人），難道賢首沒有判教而杜順（杜順和尚，華嚴宗初祖）先立觀嗎？還是杜順立觀與賢首判教暗合？難道那個教宗是賢首，觀宗是杜順嗎？圭峰（宗密，華嚴宗五祖）註解《法界觀》的『修』字說：『止觀熏習，造詣不知。』是什麼止觀？如果只是單止單觀，就屬於小乘偏空的修證（《阿含經》中的比丘應當修二法，即止和觀），如何進入華嚴稱性法界？是三止三觀為次第修習呢，還是一心修習呢？如果是次第修習，必須說明先修什麼止觀，到什麼位，斷什麼惑，顯什麼理。如果是一心修習，也必須明確說明在什麼位圓融而修，在什麼位圓融而證。如果像舊傳所說，是文殊（文殊菩薩）示現，難道菩薩特別為一種因緣，建立這個觀法嗎？不然，怎麼能免於永明（延壽禪師）的機鋒？
子璇
秀人，聽洪敏講《楞嚴經》，聽到動靜二相瞭然不生，有所省悟。聽說瑯耶覺（瑯耶慧覺禪師）道重於當世，前往他的座席。正趕上慧覺上堂，慧覺說：『清凈本然，云何忽生山河大地？』子璇喝道：『清凈本然，云何忽生山河大地？』俯伏在地，汗流浹背，豁然大悟。於是披開衣襟，敢於自稱座主，禮謝慧覺，願意侍奉左右。慧覺說：『你的宗派衰落很久了，要努力扶持，報答佛的恩德，不要因為宗派不同而介意。』子璇聽從教誨，告辭離開，住在長水（地名）。門徒將近一千人。慶南疏解《楞嚴經》，丞相王隨作序。鎧庵說：『天臺宗所判的四教（藏、通、別、圓），本于佛意，是依據如來藏同體權實，大悲願力隨順眾生的根機，不得已而用。既然根機適合，
【English Translation】 Teach: What cause is cultivated? What position is attained? What delusion is severed? What principle is realized? As Jingxi (Zhanran, a Tiantai monk in the Tang Dynasty) said, establish the three contemplations (emptiness, provisional existence, and the middle way), break the three delusions (delusions of views and thoughts, delusions like dust and sand, and ignorance), reveal the three truths (truth of emptiness, truth of provisional existence, and the truth of the middle way), realize the three wisdoms (wisdom of all modes, wisdom of the path, and all-knowing wisdom), and accomplish the three virtues (the virtue of the Dharma body, the virtue of prajna, and the virtue of liberation). Now, in which of the five teachings (Hinayana, Elementary, Final, Sudden, and Perfect) of that school does the 'Contemplation of the Dharmadhatu' definitely belong? How is delusion broken and principle revealed through cultivation and realization? If it is said that this gate of contemplation is established based on the One Vehicle Perfect Teaching, then the establishment of the five teachings began with Xianshou (Fazang, the actual founder of the Huayan school). Did Dushun (Venerable Dushun, the first patriarch of the Huayan school) establish contemplation before Xianshou judged the teachings? Or does Dushun's establishment of contemplation secretly coincide with Xianshou's judgment of the teachings? Is that school Xianshou in teaching and Dushun in contemplation? Guifeng (Zongmi, the fifth patriarch of the Huayan school) annotates the word 'cultivation' in the 'Contemplation of the Dharmadhatu' saying: 'The practice of cessation and contemplation, the attainment is unknown.' What cessation and contemplation is it? If it is just single cessation or single contemplation, it belongs to the Hinayana's one-sided emptiness cultivation and realization (Bhikkhus in the Agamas should practice two things, namely cessation and contemplation). How can one enter the Huayan's Dharmadhatu that accords with the nature? Are the three cessations and three contemplations practiced in sequence, or are they practiced with one mind? If they are practiced in sequence, it must be explained what cessation and contemplation are practiced first, to what position, what delusion is severed, and what principle is revealed. If they are practiced with one mind, it must also be clearly explained at what position they are harmoniously cultivated and at what position they are harmoniously realized. If it is as the old tradition says, that it was a manifestation of Manjushri (Manjushri Bodhisattva), did the Bodhisattva specially establish this method of contemplation for a particular cause? Otherwise, how can one avoid the critical questioning of Yongming (Zen Master Yanshou)?
Zixuan
A talented person, listening to Hongmin lecturing on the Shurangama Sutra, realized something when he heard that the two aspects of movement and stillness were clearly not produced. Hearing that Langye Jue's (Zen Master Langye Huijue) Dao was valued in the world, he went to his seat. He happened to be there when Huijue ascended the hall. Huijue said, 'The pure is originally so, how can mountains, rivers, and the great earth suddenly arise?' Zixuan shouted, 'The pure is originally so, how can mountains, rivers, and the great earth suddenly arise?' He prostrated on the ground, sweating profusely, and suddenly had a great enlightenment. Then he opened his robe and dared to call himself the host, bowed to Huijue, and was willing to serve him. Huijue said, 'Your school has been declining for a long time, you must strive to support it and repay the Buddha's kindness, do not mind the difference in schools.' Zixuan followed the teaching, took his leave, and lived in Changshui (place name). He had nearly a thousand disciples. Qingnan annotated the Shurangama Sutra, and Prime Minister Wang Sui wrote the preface. Kaian said, 'The four teachings (Tripitaka, Shared, Distinct, and Perfect) judged by the Tiantai school are based on the Buddha's intention, and are based on the Tathagatagarbha's shared body of provisional and real, and the great compassionate vows follow the faculties of sentient beings, and are used only when necessary. Since the faculties are suitable,
不同。致法有差降。從一實理。開于權理。權實二理能詮。教殊故有四種差別教起。荊溪云。此之四釋。關涉五時。牢籠八教。彼賢首五教。畢竟淮何建立。愚法小乘雖僅同天臺。然不說轉小成衍。又無別圓被接。又無法華開顯。則將畢世愚矣。始終頓圓。四教皆無。斷伏修證。分齊徒用經論。相似語言配合耳。況天臺所立四教。教下有觀法。賢首既不遵天臺判釋。自立五教。至說起信觀法。卻云修之次第。如顗師摩訶止觀豈非有教無觀。解行胡越清涼。雖稟荊溪止觀。卻宗賢首判教。廣造華嚴疏鈔。謬亦同科。圭峰圓覺長水。楞嚴雖廣有云云。蓋同坑無異土矣。李長者新論四十卷。錢氏時永嘉永安分注經下成一百二十卷。名華嚴合論。其判教與天臺不同。亦與賢首大異。茲乃三世達道所繫。未易談其始末。姑俟后賢明辨云。
凈源
存伯長。號潛叟。晉江楊氏。師東京報慈海達恩度。受大經于承遷。受合論于橫海。明覃還南。聽長水楞嚴．圓覺．起信．肇公四絕等經論。宿學推為教海。義龍省親于泉。泉人請住清涼。游吳。吳人請住報恩觀音。杭帥沈學士置賢首院于祥符以延之。主青鎮．密印．寶閣．華亭．普照．善住。檀越沓至。給眾外悉以印造教藏。身衣布褐。自奉甚約。或為致賜衣名。號曰。吾
豈為世間名利恭敬哉。義天航海問道。申弟子禮。閱歲而歸。一宗疏鈔。時已亡絕。義天持至。咨決所疑。逸而復行。師之力也。蒲左丞鎮杭。嘆其苦志。千學行解俱到。奏以慧因。易禪為教。義天還國。以金書華嚴三譯本凡一百七十卷歸師以祝聖壽。彼宗自圭峰來。未有若斯之盛。故稱中興教主。元祐三年十一月庚午示寂。年七十八。臘五十四。塔舍利于院西北。曾運使敗銘。
義和
號圓澄。乾道中住慧因。居平江能仁閱凈土傳錄論。贊。未有華嚴唸佛法門著無盡燈。以華嚴唸佛至相和會。偏贊西方。觀念彌陀。(樂邦文類)然彼宗期心華藏。愿見舍那。以生安養。覲彌陀為所斥。或以斷惑通別。感土凈穢。與違行愿辟之。其說窮矣。和乃強欲和會。終以言論事理混淆。自畔其說。乃知佛隴無礙之辨。挽銀河傾溟渤。孰得而障之哉。
慈恩相涉載記
慈恩賢父子之盛德。大業可枚數哉。方三藏之從戒賢也。吾無憾焉。玄贊之作。遽以口耳所傳。與靈山親承授受者杭衡對壘。多見其不知量矣。是以傳而不習。君子恥之。恐後學以一生目大德撰慈恩載記。
玄奘
洛陽陳氏。年十一通維摩．法華。進具。道基化行長安。負笈趍之。受阿毗曇．婆沙．雜心等論。基曰。予游講肆多
【現代漢語翻譯】 現代漢語譯本： 豈是爲了世間的名利恭敬呢？義天（Uicheon）航海問道，行弟子之禮，歷時一年而歸。一宗的疏鈔，當時已經亡佚殆盡，義天（Uicheon）帶回，諮詢解決疑惑，失傳的得以恢復流傳，這是老師的力量啊。蒲左丞鎮守杭州，讚歎他刻苦的志向，千學行解都達到，上奏朝廷將慧因寺改為教寺。義天（Uicheon）回國，用金字書寫的《華嚴經》三種譯本共一百七十卷獻給老師以祝聖壽。他們宗派自從圭峰（Guifeng）以來，未有如此的盛況，所以被稱為中興教主。元祐三年十一月庚午日圓寂，年七十八歲，僧臘五十四年，在寺院西北建塔安放舍利。曾運使撰寫銘文。 義和（Uiheo），號圓澄（Woncheng），乾道年間住在慧因寺，在平江能仁寺閱讀《凈土傳》、《錄論》、《贊》。未有《華嚴唸佛法門》著《無盡燈》，以華嚴唸佛達到相互融合。偏袒讚美西方，觀念彌陀（Amitabha）。（《樂邦文類》）然而他們宗派期望心在華藏世界，願意見到舍那佛（Vairocana），認為往生安養凈土，覲見彌陀佛（Amitabha）是應該摒棄的。或者認為斷惑有通途和特別途徑，感得國土有清凈和污穢之分，與違背行愿的說法進行辯駁，他們的說法窮盡了。義和（Uiheo）卻強行想要融合，最終以言論事理混淆，自相矛盾。這才知道佛隴（Buddha-land）無礙的辯論，好比挽銀河傾倒大海，誰能夠阻擋呢？ 慈恩宗（Cien School）相互關聯的記載： 慈恩宗（Cien School）賢父子的盛德，偉大的事業可以一一列舉嗎？當玄奘（Xuanzang）三藏跟隨戒賢（Silabhadra）學習時，我沒有什麼遺憾了。玄贊（Xuanzan）的著作，竟然用口耳相傳的內容，與靈山會上親自承受佛陀教誨的人對立，大多是不知道自己份量的表現啊。因此，只傳誦而不學習，君子認為可恥。恐怕後學者用一生的時間來輕視大德，所以撰寫《慈恩載記》。 玄奘（Xuanzang），洛陽陳氏，十一歲時通曉《維摩經》、《法華經》，受具足戒。道基（Daoji）在長安弘揚佛法，玄奘（Xuanzang）負笈前往，學習《阿毗曇》、《婆沙》、《雜心》等論。道基（Daoji）說：『我遊歷講堂很多』
【English Translation】 English version: How could it be for worldly fame, profit, respect, and reverence? Uicheon (Uicheon, a Korean Buddhist monk) sailed to seek the Dharma, performing the disciple's rites, and returned after a year. The commentaries and notes of a certain school were almost entirely lost at that time. Uicheon (Uicheon) brought them back, consulted and resolved doubts, and the lost teachings were restored and circulated. This was due to the teacher's power. Vice Minister Pu, who was stationed in Hangzhou, praised his diligent aspiration, saying that his learning and practice were both accomplished. He petitioned the court to change Huinyin Temple into a teaching temple. Uicheon (Uicheon) returned to his country and presented the teacher with three translations of the Avatamsaka Sutra (Huayan Jing) written in gold, totaling one hundred and seventy volumes, to celebrate his birthday. Since Guifeng (Guifeng, a prominent figure in the Huayan School) , their school had never been so prosperous, so he was called the restorer of the teaching. He passed away on the Gengwu day of the eleventh month of the third year of Yuanyou, at the age of seventy-eight, with fifty-four years of monastic life. His relics were enshrined in a pagoda northwest of the temple. Envoy Zeng wrote the inscription. Uiheo (Uiheo), with the title Woncheng (Woncheng), resided in Huinyin Temple during the Qiandao era. He read the 'Pure Land Biographies,' 'Collected Treatises,' and 'Eulogies' at Nengren Temple in Pingjiang. He authored 'Endless Lamp' on the 'Huayan (Avatamsaka) Mindfulness of Buddha Dharma Gate,' harmonizing Huayan (Avatamsaka) mindfulness of Buddha. He particularly praised the West and contemplated Amitabha (Amitabha). (From 'Collection of Texts on the Land of Bliss') However, their school hoped for the mind to be in the Huazang (Garland Store) world and wished to see Vairocana (Vairocana). They rejected being born in the Land of Bliss and seeing Amitabha (Amitabha). Or they argued that severing delusions has common and special paths, resulting in pure and impure lands, and refuted the sayings that contradict vows and practices. Their arguments were exhausted. Uiheo (Uiheo) forcibly tried to harmonize them, ultimately confusing words and principles, contradicting himself. Only then did we realize that the unobstructed debate of the Buddha-land (Buddha-land) is like drawing the Silver River to pour into the vast ocean; who can stop it? Records Related to the Cien School (Cien School): Can the great virtues and great deeds of the father and son of the Cien School (Cien School) be enumerated one by one? When Tripitaka Xuanzang (Xuanzang) followed Silabhadra (Silabhadra) to study, I had no regrets. Xuanzan's (Xuanzan) writings, using what was passed down by word of mouth, opposed those who personally received the Buddha's teachings at the Vulture Peak Assembly, mostly showing their lack of self-awareness. Therefore, only reciting without learning is considered shameful by gentlemen. Fearing that later scholars would despise the great virtues with a lifetime of effort, I wrote 'Records of the Cien School'. Xuanzang (Xuanzang), from the Chen family of Luoyang, understood the Vimalakirti Sutra and the Lotus Sutra at the age of eleven and received full ordination. Daoji (Daoji) propagated the Dharma in Chang'an, and Xuanzang (Xuanzang) went there with his books, studying treatises such as the Abhidharma, Vibhasa, and Samyuktabhidharma. Daoji (Daoji) said, 'I have traveled to many lecture halls.'
矣。未見少年神悟若斯。武德中講心論。不泥文相。僕射蕭瑀奏住大莊嚴寺。誓往五天。具覿成言。用通神解。貞觀二年。年二十九。上表游西竺。上允之。杖䇿前邁至[葸-十+夕]嶺。積雪未解。有毒龍．飛沙塞路。盤空而進下。顧皆千仞。險處梯而過者七。日以繩為梁。躡而涉水。闊八十步。次登雪山。壁立千仞。步步俱有棧孔相對。人持四棧以手足更互著崖孔中。猿臂而過。三日始到平地。張騫．甘延壽所不至也。過沙河。逢諸惡鬼。奇狀異類。繞人前後。一心念觀音菩薩及般若心經。又西北行三百里。度一磧。至凌山[葸-十+夕]嶺北隅也。險峭峻極。開闢以來。冰雪聚而為凌。春夏不解。凝泜汗漫。與云連屬。莫觀其際。凌峰摧落。橫路側者。或高百尺。或廣數丈。蹊徑崎嶇。登陟艱險。風雪雜飛。復履重裘。不免寒戰。將欲眠食。復無燥處。懸崖而炊。席冰而寢。七日出山。徒侶凍餒死者十四。又山行三百里。入鐵門峰。壁狹峭崖。多鐵礦。依之為門扉。仍鍱鐵。鑄鐵為鈴。多懸于上。即突厥關塞也。窮歷百三十國。凡吾佛所化之地。泥洹堅固之林。降魔菩提之樹。迦路崇高之塔。那揭留影之山。皆申禮敬。備睹靈奇。獲寶像．舍利及貝葉七十三部一千三百三十卷。凡如來一代所說。耆山方等之教。
【現代漢語翻譯】 現代漢語譯本： 唉，未曾見過少年人有如此神妙的領悟。武德年間，他講論心性，不拘泥於文字表面的意思。僕射蕭瑀上奏，讓他住在莊嚴寺。他發誓前往西天（西方），親眼見到佛陀的真實教誨，用來通達神妙的理解。貞觀二年，他二十九歲，上表請求前往西竺（印度）。皇上批準了他的請求。他拄著枴杖向前邁進，到達[葸-十+夕]嶺。積雪尚未融化，有毒龍和飛沙堵塞道路。他盤旋在空中前進，向下看都是千仞高的懸崖。危險的地方，用梯子通過的有七處。每天用繩子做成橋樑，踩著繩子涉水而過，水面寬八十步。接著登上雪山，山壁像墻一樣陡峭，每一步都有相對的棧孔。人們用手腳交替地抓住崖壁上的棧孔，像猿猴一樣攀援而過。三天後才到達平地，這是張騫、甘延壽都沒有到達過的地方。穿過沙河，遇到各種惡鬼，形狀奇異，圍繞在人的前後。他一心念誦觀音菩薩和般若心經。又向西北走了三百里，度過一片沙漠，到達凌山[葸-十+夕]嶺的北面。那裡險峻到了極點，自從開闢以來，冰雪聚整合為冰凌，春夏也不融化。凝結的水汽瀰漫，與云連線在一起，看不到邊際。冰峰崩塌，橫在路邊的，有的高達百尺，有的寬達數丈，小路崎嶇不平，攀登十分艱難。風雪交加，即使穿著厚厚的皮衣，也免不了寒冷戰慄。想要睡覺吃飯，又沒有乾燥的地方。在懸崖邊上做飯，在冰上睡覺。七天後走出山，同伴中凍餓而死的有十四人。又在山中行走了三百里，進入鐵門峰。山壁狹窄陡峭，有很多鐵礦，依靠這些鐵礦做成門扉，還用鐵皮包裹，鑄造鐵鈴，懸掛在上面，這就是突厥的關塞。他走遍了一百三十個國家，凡是佛陀教化的地方，涅槃堅固的樹林，降伏魔眾的菩提樹，迦路（佛塔）崇高的塔，那揭留影的山，都虔誠地禮拜，詳細地觀看了各種靈異景象，獲得了佛像、舍利以及貝葉經七十三部，共一千三百三十卷。凡是如來一代所說的，耆山（靈鷲山）方等（大乘）的教義。
【English Translation】 English version: Alas, I have never seen a young man with such divine understanding. During the Wude era, he lectured on the nature of the mind, not clinging to the literal meaning of the texts. The Minister Xiao Yu奏 requested that he reside in the Zhuangyan Temple. He vowed to go to the Western Heaven (India) to personally witness the Buddha's true teachings, in order to attain profound understanding. In the second year of the Zhenguan era, at the age of twenty-nine, he submitted a memorial requesting to travel to West India (India). The Emperor approved his request. He set forth, leaning on his staff, and arrived at the [葸-十+夕] Ridge. The accumulated snow had not yet melted, and poisonous dragons and flying sand blocked the road. He advanced by circling in the air, looking down at cliffs thousands of feet high. In dangerous places, he crossed seven places using ladders. Each day, he made bridges of rope, stepping on them to cross the water, which was eighty paces wide. Next, he ascended the Snow Mountain, where the cliffs were as steep as walls, and each step had corresponding holes for scaffolding. People alternately grasped the holes in the cliff with their hands and feet, like apes climbing. It took three days to reach the plain, a place that Zhang Qian and Gan Yanshou had never reached. Crossing the Sand River, he encountered various evil spirits, strangely shaped and of different kinds, surrounding him from all sides. He single-mindedly recited the Guanyin Bodhisattva and the Prajna Heart Sutra. He then traveled three hundred li to the northwest, crossing a desert and arriving at the northern corner of Ling Mountain [葸-十+夕] Ridge. The place was extremely steep and precipitous. Since its creation, ice and snow had gathered to form ice ridges, which did not melt even in spring and summer. The condensed moisture was vast and connected to the clouds, making it impossible to see the edge. Collapsed ice peaks lay across the road, some hundreds of feet high and others several zhang wide. The paths were rugged and difficult to climb. Wind and snow flew in all directions, and even wearing heavy fur coats, one could not avoid shivering with cold. When trying to sleep or eat, there was no dry place. He cooked on the edge of cliffs and slept on ice. After seven days, he emerged from the mountains, and fourteen of his companions had died of cold and starvation. He then traveled three hundred li through the mountains and entered the Iron Gate Peak. The cliffs were narrow and steep, with many iron mines. Relying on these iron mines, they made gates, which were covered with iron sheets and cast iron bells, which were hung above. This was the Turkic pass. He traveled through one hundred and thirty countries, and wherever the Buddha's teachings had spread, the forests of Nirvana's steadfastness, the Bodhi tree where demons were subdued, the lofty pagodas of 迦路 (stupas), and the mountains where 那揭留影 (Nāgarāja) left his shadow, he reverently paid homage, carefully observing all the miraculous sights. He obtained Buddha images, relics, and seventy-three sections of palm-leaf manuscripts, totaling one thousand three hundred and thirty scrolls. These contained all the teachings of the Buddha's lifetime, the teachings of Qishan (Vulture Peak) and the Vaipulya (Mahayana) teachings.
鹿苑半字之文。馬鳴．龍樹．無著．天親諸所製作及十八異執之宗。五部殊途之致。收羅研究。達其旨。得其文。雖七例八轉之音。三聲六釋之句。無不盡其微。畢其妙。蒙祇羅國王賜青象．白馬以助馱載。十九年正月二十四日抵京。留守房玄齡備幢幡鼓吹釋部威儀。道俗數十萬眾。乘師寶輦若兜率下生。館弘福寺。翌日見上儀鸞殿。慰勞勤至。翻經所須。並令留守司供給。先進瑜伽師地論。嘆曰。瞻天瞰海。莫極高深。雖軍國務。敷未暇委。尋然知宗源杳曠。顧視九流。若汀瀅之方溟渤爾。敕鈔所譯經論。每本九部。宣賜九道總管。展轉流佈。冀茲率土開稟未聞。敕紫微殿西。別創弘法院。延師居之。選名德七人自隨。與帝論道之餘。任便宣譯。又敕異域方言。務取符會。若非伊人。誰論聲教。故諸夏有疑。並於師。師乃轉吾唐言。依彼西梵。令彼讀者尊崇震旦。又敕老子為梵言。以遺西域。師曰。佛．老二教。其致大殊。安用佛言用通老義。況復鄙陋異邦。聞之有玷上國。遂止。永徽三年。表請創塔慈恩。奉安所取梵本經論及二帝制聖教序制許仍裒七宮亡人衣物。助其費。顯慶元年。皇子生(中宗)。神光滿室。亭亭燭天。賜號佛光。王越月表請佛光王出家。紹隆三寶。制可。落髮授歸戒。進金字心經及法衣缽具
【現代漢語翻譯】 現代漢語譯本： 在鹿苑所說的『半字』之教義（指不完整的教法），以及馬鳴（Aśvaghoṣa，著名佛教詩人、哲學家）、龍樹（Nāgārjuna，中觀學派創始人）、無著（Asaṅga，瑜伽行唯識學派創始人之一）、世親（Vasubandhu，瑜伽行唯識學派重要論師）等人的著作，還有十八種不同見解的宗派，以及五部經典的不同途徑和旨趣，我都收集研究，通達其主旨，掌握其文字。即使是七種例子的變化和八種語音的轉折，以及三種聲音和六種解釋的語句，沒有不窮盡其精微之處，完全掌握其奧妙之處的。我蒙受祇羅國王（可能是指某個地區的統治者）賜予青色大象和白色駿馬，以幫助運載經書。貞觀十九年正月二十四日抵達京城。留守房玄齡（唐朝著名宰相）準備了幢幡、鼓樂，以佛教的威儀來迎接。僧俗數十萬民眾，乘坐法師的寶車，如同兜率天（Tuṣita，彌勒菩薩居住的凈土）的菩薩下生人間。我被安置在弘福寺。第二天，我在儀鸞殿覲見皇帝，皇帝慰問非常勤勉周到，翻譯佛經所需的一切，都命令留守司供給。我首先進獻《瑜伽師地論》（Yogācārabhūmi-śāstra，瑜伽行學派根本論書）。皇帝讚歎說：『瞻仰天空，俯瞰大海，沒有比它更高深的了。』雖然軍國事務繁忙，還沒有來得及詳細研究，但已經知道它的宗源非常深遠廣闊，相比之下，其他九流學說，就像小水洼相比于大海一樣。皇帝下令抄寫所翻譯的經論，每本抄寫九部，分賜給九道的總管，讓他們輾轉流佈，希望以此使全國百姓都能開啟從未聽聞的佛法。皇帝又下令在紫微殿西側，另外建立弘法院，讓法師居住在那裡，挑選七位有名的僧人跟隨。在與皇帝討論佛法之餘，可以隨意翻譯經書。又下令翻譯成異域的方言，務必做到意思相符。如果不是精通佛法的人，誰能傳播佛法的聲音和教義呢？所以中原人士有疑問，都來向法師請教。法師就把我們的唐朝語言，翻譯成他們的西方梵語，讓那些讀者也尊敬我們震旦（中國）。皇帝又下令將《老子》（道家的經典）翻譯成梵語，送給西域。法師說：『佛、老二教，其教義大不相同，怎麼能用佛經的語言來表達老子的意思呢？況且我們鄙陋的異邦，聽到這件事，會玷污我們上國的名聲。』於是這件事就停止了。永徽三年，我上表請求建立慈恩寺塔，用來安放所取的梵文經論，以及太宗文皇帝和高宗天皇大帝所制的聖教序。皇帝批準了，並允許裒集七宮去世之人的衣物，來資助建塔的費用。顯慶元年，皇子出生（即後來的中宗），神光充滿整個房間，光芒照亮天空。皇帝賜號為佛光。王在滿月時上表請求佛光王出家，紹隆三寶（佛、法、僧）。皇帝批準了。為皇子剃度，授予歸戒，進獻金字書寫的心經，以及法衣和缽具。
【English Translation】 English version: The 'half-word' teachings (referring to incomplete teachings) spoken of in the Deer Park, along with the works of Aśvaghoṣa (renowned Buddhist poet and philosopher), Nāgārjuna (founder of the Madhyamaka school), Asaṅga (one of the founders of the Yogācāra school), and Vasubandhu (important Yogācāra school master), as well as the eighteen schools with differing views, and the different paths and purposes of the five collections of scriptures, I have collected and studied, understanding their main points and mastering their texts. Even the variations of the seven examples and the inflections of the eight sounds, and the phrases of the three tones and six explanations, I have exhausted their subtleties and completely grasped their mysteries. I received from King Ghi-luo (possibly referring to a ruler of a certain region) the gift of a blue elephant and a white horse to help transport the scriptures. On the 24th day of the first month of the nineteenth year of Zhenguan, I arrived in the capital. The defender of the capital, Fang Xuanling (famous prime minister of the Tang Dynasty), prepared banners and drums to welcome me with Buddhist ceremony. Hundreds of thousands of monks and laypeople rode in the master's precious chariot, like a Bodhisattva descending from the Tuṣita Heaven (the pure land where Maitreya Bodhisattva resides). I was placed in Hongfu Temple. The next day, I met the emperor in the Yiluan Hall, and the emperor's greetings were very diligent and thoughtful. All that was needed for the translation of the Buddhist scriptures was ordered to be supplied by the defender's office. I first presented the Yogācārabhūmi-śāstra (fundamental treatise of the Yogācāra school). The emperor praised, 'Looking up at the sky and looking down at the sea, there is nothing higher or deeper than it.' Although the affairs of the military and the state are busy, there has not been time to study it in detail, but it is already known that its source is very deep and broad. Compared with it, the other nine schools of thought are like puddles compared to the sea. The emperor ordered that the translated scriptures be copied, nine copies of each, and distributed to the chief administrators of the nine circuits, so that they could be circulated and spread, hoping that this would enable the people of the whole country to open up to the Dharma that they had never heard before. The emperor also ordered that the Hongfa Courtyard be built on the west side of the Ziwei Hall for the master to live in, and selected seven famous monks to follow him. In addition to discussing the Dharma with the emperor, he could translate scriptures at will. He also ordered that translations be made into foreign languages, and that the meaning must be consistent. If it is not someone who is proficient in the Dharma, who can spread the sound and teachings of the Dharma? Therefore, people in the Central Plains who have questions come to ask the master for advice. The master translates our Tang language into their Western Sanskrit, so that those readers also respect our China. The emperor also ordered that the Lao Tzu (the classic of Taoism) be translated into Sanskrit and sent to the Western Regions. The master said, 'The teachings of Buddhism and Taoism are very different. How can the language of Buddhist scriptures be used to express the meaning of Lao Tzu? Moreover, our humble foreign countries, hearing of this matter, would tarnish the reputation of our superior country.' So this matter was stopped. In the third year of Yonghui, I submitted a memorial requesting the construction of the Ci'en Temple Pagoda to house the Sanskrit scriptures I had taken, as well as the Sacred Edicts written by Emperor Taizong Wen and Emperor Gaozong Tianhuang. The emperor approved it and allowed the clothing of the deceased in the Seven Palaces to be collected to help fund the construction of the pagoda. In the first year of Xianqing, the imperial prince was born (later Emperor Zhongzong), and divine light filled the entire room, illuminating the sky. The emperor bestowed the title 'Buddha Light'. The king submitted a memorial on the full moon requesting that Prince Buddha Light become a monk to propagate the Three Jewels (Buddha, Dharma, Sangha). The emperor approved it. He tonsured the prince, gave him the precepts of refuge, and presented him with a heart sutra written in gold letters, as well as monastic robes and alms bowls.
。二年帝幸洛陽。詔陪駕便道陳留改葬二親。敕供給葬具。四年以玉華宮為寺。追崇先帝。詔居之。於此譯大般若經。涉四年。成六百卷。麟德元年正月九日告眾曰。有為之法必歸磨滅。泡幻形質何得久停。令傍稱南無彌勒如來。應正等覺。愿與含識速奉慈顏。二月四日右脅累足。以手支頭。堅然不動。眾問。定生彌勒前否。答決定得生而氣絕。壽六十四。帝哭之慟。廢朝五日。給其喪費。洎葬。五詔褒恤。四月十四。用佛故事金棺銀槨葬于浐東。初臥病。明藏禪師問之。見二長人共捧白蓮師前云。師從無始。損惱有情。及諸惡業。因今小疾。並得消殄。應生欣慶。師顧大眾。合掌而聽。得非譯般若力。轉重罪而輕受乎。初游天竺。手摩門徑松曰。吾西求法。汝可枝向西長。吾歸即東。使弟子預知。既往。枝果西指。一日忽東。弟子曰。教主歸矣。號摩頂松。其達彼也。遇龍樹宗。欲從其學。彼令服藥求長生方可窮極宗旨。自念本欲求經。仙術不成。有負宿願。遂學法相於戒賢。傳唯識宗旨。兼以瑜伽授窺基。傳俱舍宗旨兼以婆沙授門下光。起信論雖出馬鳴。彼元未睹。乃譯唐為梵。流佈五天。
基
字道洪。尉遲恭猶子。父金吾衛將軍。宗母裴夢吞月而孕。六歲聰慧過人。儀貌端偉。眉目明秀。身長八
【現代漢語翻譯】 現代漢語譯本： 二年，皇帝巡幸洛陽，詔令窺基（Kuiji，人名）陪同前往，並順道回陳留改葬父母，敕令供給葬具。四年，將玉華宮改為寺廟，追崇先帝，詔令窺基居住於此。在此翻譯《大般若經》，歷時四年，完成六百卷。麟德元年正月九日，窺基告訴眾人說：『有為之法必歸於磨滅，如泡影般的形體怎麼能長久停留？』令旁邊的人稱念『南無彌勒如來（Namo Maitreya Tathagata），應正等覺』，愿與一切眾生迅速奉見彌勒佛的慈顏。二月四日，窺基右脅著地，雙腳交疊，用手支撐頭部，身體堅硬不動。眾人問：『您一定能往生到彌勒菩薩（Maitreya Bodhisattva）前嗎？』窺基回答：『決定得生』，說完便氣絕，享年六十四歲。皇帝為此痛哭不已，停止朝政五日，供給喪葬費用。及至安葬，五次下詔褒揚撫卹。四月十四日，按照佛教的慣例，用金棺銀槨葬于浐東。當初窺基臥病時，明藏禪師（Mingzang Chanshi，人名）問候他，窺基看見兩個高大的人共同捧著白蓮花來到他面前說：『師父從無始以來，損惱有情眾生，以及所造的各種惡業，因為現在的小病，都得以消滅乾淨，應該感到欣慰慶幸。』窺基看著大眾，合掌聆聽。這難道不是翻譯《般若經》的力量，將深重的罪業轉化為輕微的承受嗎？當初窺基遊歷天竺（Tianzhú，印度的古稱）時，用手撫摸門前的松樹說：『我西去求法，你可將枝條向西生長，我歸來時就向東，使我的弟子們預先知道。』他前往之後，松樹的枝條果然向西指。有一天忽然轉向東，弟子們說：『教主回來了。』這棵松樹被稱為摩頂松。窺基到達印度后，遇到了龍樹宗（Nāgārjuna，佛教宗派），想要跟隨他學習。龍樹宗讓他服用藥物以求長生，這樣才能窮盡佛法的宗旨。窺基心想自己本來是想求取佛經，修仙之術不能成功，辜負了以前的願望，於是向戒賢（Śīlabhadra，人名）學習法相唯識，傳授唯識宗旨，兼以瑜伽之學傳授給窺基。傳授俱舍宗旨，兼以婆沙之學傳授給門下弟子光。窺基認為《起信論》（Awakening of Faith）雖然出自馬鳴菩薩（Aśvaghoṣa），但印度並沒有這部論，於是將唐文翻譯成梵文，在印度廣為流佈。 窺基，字道洪，是尉遲恭（Yùchí Gōng，人名）的侄子。他的父親是金吾衛將軍。窺基的母親裴氏夢見吞月而懷孕。窺基六歲時就聰慧過人，儀容相貌端正偉岸，眉目明亮秀麗，身高八尺。
【English Translation】 English version: In the second year, the Emperor visited Luoyang and ordered Kuiji (窺基, personal name) to accompany him, taking the opportunity to return to Chenliu to rebury his parents, providing all necessary burial items. In the fourth year, the Yuhua Palace was converted into a temple to honor the late Emperor, and Kuiji was ordered to reside there. He spent four years translating the Mahaprajnaparamita Sutra (大般若經), completing six hundred volumes. On the ninth day of the first month of the first year of the Linde era, Kuiji told the assembly: 'All conditioned dharmas must return to annihilation. How can ephemeral forms like bubbles last long?' He instructed those nearby to recite 'Namo Maitreya Tathagata (南無彌勒如來), Samyak-sambuddha,' wishing to quickly behold the compassionate face of Maitreya Buddha (彌勒佛) with all sentient beings. On the fourth day of the second month, Kuiji lay on his right side, with his legs crossed and his hand supporting his head, remaining firm and unmoving. The assembly asked, 'Are you certain to be reborn before Maitreya Bodhisattva (彌勒菩薩)?' Kuiji replied, 'Certainly,' and then passed away at the age of sixty-four. The Emperor mourned deeply, suspending court for five days and providing funeral expenses. Upon burial, he issued five edicts praising and commiserating. On the fourteenth day of the fourth month, following Buddhist custom, he was buried in a golden coffin and silver outer coffin to the east of the Chan River. Initially, when Kuiji was ill, Zen Master Mingzang (明藏禪師, personal name) visited him. Kuiji saw two tall men holding a white lotus flower before him, saying, 'Master, from beginningless time, you have harmed sentient beings and committed various evil deeds. Because of this minor illness, all these are extinguished, and you should feel joyful and fortunate.' Kuiji looked at the assembly, joined his palms, and listened attentively. Is this not the power of translating the Prajnaparamita Sutra, transforming heavy sins into light suffering? Initially, when Kuiji traveled to Tianzhu (天竺, ancient name for India), he touched the pine tree at the gate and said, 'I am going west to seek the Dharma. May your branches grow westward. When I return, they will turn eastward, so that my disciples may know in advance.' After he left, the branches of the pine tree indeed pointed westward. One day, they suddenly turned eastward, and the disciples said, 'The master is returning.' This pine tree was called the 'Crowning Pine.' When Kuiji arrived in India, he encountered the Nāgārjuna school (龍樹宗, Buddhist school) and wanted to study with them. They asked him to take medicine to seek longevity so that he could exhaust the principles of Buddhism. Kuiji thought that he originally wanted to seek Buddhist scriptures, and the art of immortality would not succeed, failing his previous wishes. Therefore, he studied the Dharma-lakṣaṇa (法相) and Yogācāra (唯識) with Śīlabhadra (戒賢, personal name), transmitting the Yogācāra doctrine, and also taught Yoga to Kuiji. He transmitted the Abhidharma-kośa (俱舍) doctrine and the Vibhasa (婆沙) to his disciple Guang. Kuiji believed that although the Awakening of Faith (起信論) originated from Aśvaghoṣa (馬鳴菩薩), there was no such treatise in India, so he translated the Tang text into Sanskrit and widely disseminated it in India. Kuiji (窺基), whose courtesy name was Daohong (道洪), was the nephew of Yuchi Gong (尉遲恭, personal name). His father was a General of the Jinwu Guard. Kuiji's mother, Pei, dreamed of swallowing the moon and became pregnant. At the age of six, Kuiji was exceptionally intelligent, with a dignified and handsome appearance, bright and beautiful eyes, and a height of eight chi.
尺。氣蓋萬夫。項有玉枕。手十指紋盤折如印。三歲遇見曰。真將種也。倘因緣幸會。度為弟子。則吾法有寄。念于天竺起歸歟。興卜人曰。師但東歸。弟子生矣。讖既冥符。舉以告宗。宗曰。伊類粗悍。那受師訓。奘曰。即君器度。非將軍不生。非貧道不識。宗諾之。而師未受命。厲聲曰。聽三事方可。謂不斷欲心。茹葷血。過中食也。念以欲鉤牽。矯許焉。年十七。敕落髮。住廣福。二十五大善。三支縱橫。立破述義命章。前無與比。篤志稟承戒賢所授瑜伽師地唯識宗旨。或宗．或釋。撰述幾百部。時號百部論師。隨方演化。獲益者眾。東行博陵或請講法華。造玄贊大疏十卷。永淳元年十一月十三。示滅慈恩翻經院。壽五十一。御製𦘕像贊。敕諸路寺院圖形以祀。祔葬三藏塋焉。嘗造彌勒像曰。對像誦菩薩戒。祈生內院。又造玉文殊像。金書大般若。皆獲應感。鎧庵曰。無著頻升知足。咨參慈氏唯識宗旨。厥弟天親蒙其指迷。深悔著小相。與制論弘贊大乘。代有聖賢繼之。至正法藏。戒賢論師年一百有三。蒙文殊大士畀托。忍死以遲三藏。三藏至彼。盡以瑜伽師地唯識授之。至師罔羅舊說。廣制疏論。依賢三時判教。一有．二空．三不空。不有烜赫一時。以名厥家。是為慈恩五祖。謂慈氏．無著．戒賢．奘．及師
【現代漢語翻譯】 尺（法號）。氣蓋萬夫。項有玉枕（頸后隆起）。手十指紋盤折如印。三歲時有僧人遇見，說：『真是將種啊！倘若因緣際會，能度他為弟子，那麼我的佛法就有寄託了。』（僧人）於是想起在天竺（古印度）應該回去了。又問卜人，卜人說：『師父您只管東歸，弟子已經出生了。』讖語既然暗合，（僧人）便把這件事告訴了宗（他的師父）。宗說：『他這類人粗獷強悍，哪裡能接受師父的教誨？』（僧人）說：『正因為他的器度，不是將軍就不能成就，不是貧道就不能識得。』宗答應了。但（僧人）還沒有接受任命，就厲聲說：『聽從三件事才可以。』（這三件事）是指不斷絕慾望，吃葷腥，過午還食。（僧人）想到用慾望來引誘他，就勉強答應了。十七歲時，奉敕落髮，住在廣福寺。二十五歲時，精通大善，對三支（佛教宗派）縱橫比較，立論破斥，闡述義理，前所未有。他篤志稟承戒賢（Śīlabhadra）所授的《瑜伽師地論》（Yogācārabhūmi-śāstra）和唯識（Vijñānavāda）宗旨，或宗（瑜伽），或釋（唯識），撰寫了幾百部著作，當時號稱『百部論師』。他隨處演化佛法，獲益的人很多。東行到博陵時，有人請他講解《法華經》。他撰寫了《玄贊大疏》十卷。永淳元年十一月十三日，在慈恩寺翻譯經書的院中示寂，享年五十一歲。皇帝御製畫像贊，敕令各路寺院繪製畫像來祭祀他，附葬在三藏（玄奘）的墓旁。他曾經塑造彌勒（Maitreya）像，說：『對著佛像誦菩薩戒，祈求往生兜率內院。』又塑造玉文殊（Mañjuśrī）像，用金書寫《大般若經》（Mahāprajñāpāramitā Sūtra），都獲得了感應。鎧庵說：『無著（Asaṅga）多次升到兜率天，請教慈氏（Maitreya）唯識的宗旨。他的弟弟世親（Vasubandhu）蒙受他的指點迷津，深悔執著于小乘，與他一起製作論著，弘揚讚歎大乘佛法。』世代都有聖賢繼承他們。到了正法藏（玄奘），戒賢論師一百零三歲時，蒙文殊大士（Mañjuśrī）的囑託，忍著病痛等待三藏（玄奘）。三藏（玄奘）到達那裡，把《瑜伽師地論》（Yogācārabhūmi-śāstra）和唯識（Vijñānavāda）全部傳授給他。到了（窺基）法師，他摒棄舊說，廣泛地製作疏論，依據戒賢（Śīlabhadra）的三時判教（佛教教義的三個時期），一有、二空、三不空。不有（非有）的說法一時煊赫，用以命名他的學派。這就是慈恩宗的五祖，即慈氏（Maitreya）、無著（Asaṅga）、戒賢（Śīlabhadra）、奘（玄奘）、以及（窺基）法師。
【English Translation】 A monk named Chi (his Dharma name). His spirit surpassed that of ten thousand men. He had a jade pillow (a prominent bump on the back of his neck). The lines on the ten fingers of his hands were coiled and folded like a seal. When he was three years old, a monk met him and said, 'Truly, he is the seed of a great general! If by chance we are fortunate enough to ordain him as a disciple, then my Dharma will have a place to rest.' (The monk) then thought of returning to India (ancient India). He also asked a fortune-teller, who said, 'Master, just return east, and your disciple has already been born.' Since the prophecy secretly matched, (the monk) told this matter to Zong (his teacher). Zong said, 'This kind of person is rough and fierce, how can he accept the teacher's teachings?' (The monk) said, 'Precisely because of his capacity, he cannot be accomplished without being a general, and he cannot be recognized without being a poor monk.' Zong agreed. But (the monk) had not yet accepted the appointment, and he said sternly, 'Only if you listen to three things will it be possible.' (These three things) refer to not cutting off desires, eating meat and blood, and eating after noon. (The monk), thinking of using desire to lure him, reluctantly agreed. At the age of seventeen, he was ordered to shave his head and lived in Guangfu Temple. At the age of twenty-five, he was proficient in great goodness, comparing the three branches (Buddhist sects) horizontally and vertically, establishing theories, refuting, and expounding meanings, unprecedented. He was determined to inherit the Yogācārabhūmi-śāstra and Vijñānavāda tenets taught by Śīlabhadra, either following (Yoga) or explaining (Vijñāna), writing hundreds of works, and was known as the 'Master of a Hundred Treatises' at the time. He spread the Dharma everywhere, and many people benefited. When he went east to Boling, someone asked him to explain the Lotus Sutra. He wrote the Great Commentary on the Profound Praise in ten volumes. On the thirteenth day of the eleventh month of the first year of Yongchun, he passed away in the translation courtyard of Ci'en Temple, at the age of fifty-one. The emperor wrote a eulogy for his portrait and ordered temples in various regions to draw portraits to worship him, and he was buried next to the tomb of the Tripiṭaka (Xuanzang). He once sculpted a statue of Maitreya, saying, 'Recite the Bodhisattva precepts in front of the statue, and pray to be reborn in the inner court of Tuṣita.' He also sculpted a jade statue of Mañjuśrī and wrote the Mahāprajñāpāramitā Sūtra in gold, and both received responses. Kai'an said, 'Asaṅga often ascended to Tuṣita Heaven to consult Maitreya on the tenets of Vijñānavāda. His younger brother Vasubandhu was enlightened by his guidance, deeply regretting his attachment to the Hinayana, and together with him, he produced treatises, promoting and praising the Mahayana Dharma.' Generations of sages and virtuous people have succeeded them. When it came to Zheng Fazang (Xuanzang), when Śīlabhadra was one hundred and three years old, he was entrusted by Mañjuśrī to endure his illness and wait for the Tripiṭaka (Xuanzang). When the Tripiṭaka (Xuanzang) arrived there, he taught him all of the Yogācārabhūmi-śāstra and Vijñānavāda. When it came to (Kuiji) Dharma Master, he abandoned the old theories and widely produced commentaries and treatises, based on Śīlabhadra's three periods of teaching (three periods of Buddhist doctrine), one existence, two emptiness, and three non-emptiness. The saying of non-existence (non-being) was prominent for a time, and was used to name his school. This is the fifth ancestor of the Ci'en School, namely Maitreya, Asaṅga, Śīlabhadra, Zang (Xuanzang), and (Kuiji) Dharma Master.
也。然迼疏釋經穻聞立行攝法入心成觀等說專用唯識等論定性。滅種之文。以通法華。茲乃徒援權典。用證實教。誤亦甚矣。然其談八識緣境廣狹。及轉識成智。束智成身。與夫造業受報等說。厥功蓋多。
律宗相關載記
誰能出不由戶。何莫由斯道也。況堂堂大智為彼記主。親見廣慈神悟飽諳天臺血脈。可不尚歟條例之相舛。綱目之或差。誰能免此。舍其萬殊歸於一致。則有志宗．教者。於三學首。容自外耶。撰律宗載記。
道宣
字法遍。京兆錢氏。母姚夢月貫懷而孕。又夢梵僧語曰。仁者所懷梁僧祐律師也。處胎彌十二月。九歲遍覽群書。十二善習文墨。十五師日嚴頵公。十六念法華。兩旬通徹。複誦余經。兼解其義。十七剃髮。二十依首師進具。三衣唯布。常坐一食。始終不變。行必促步。蚤虱任游。武德四年。再依首師學律。然好禪那。樂山水。擬隱遁習定。頵曰。戒凈定明。慧方有據。始聽未閑持犯焉。識汝且專聽吾自為汝知掌僧事。三往三返。共聽律部四十遍。方乃覆文。七年徙居終南纻麻蘭若。制行事鈔三卷。貞觀四年。行般舟三昧於清官精舍。經九十日。龍化人形。將諸眷屬。禮覲聽法。沙彌染心顧盻。其女欲害之。忽思師教。頓息噁心。攝毒吐井白。勿飲此水。師省之
【現代漢語翻譯】 也。然而，根據迼疏對經文的解釋，以及聞立行攝法入心成觀等說法，專門使用唯識等論來確定（眾生的）根性，並用斷滅（惡）種子的說法來貫通《法華經》，這實在是徒勞地援引權巧之典，來證實究竟之教，錯誤也太大了。然而，他談論八識緣境的廣狹，以及轉識成智，束智成身，以及造業受報等說法，其功勞還是很大的。
律宗相關記載
誰能出門不通過門？誰又能不通過這個（佛法）道路呢？更何況堂堂大智之人是這些記載的主筆，他親眼見過廣慈（律師）的神悟，飽諳天臺宗的血脈，難道不應該推崇嗎？至於條例上的相互錯亂，綱目上的或許偏差，誰又能避免呢？捨棄那萬千的差異，歸於一致，那麼有志於宗門和教義的人，對於戒、定、慧三學之首的戒律，難道可以置身事外嗎？（以下）撰寫律宗的記載。
道宣（人名）
字法遍。京兆錢氏人。他的母親姚氏夢見一輪明月進入懷中而懷孕。又夢見一位梵僧告訴她說：『仁者所懷的是梁朝的僧祐律師啊。』在母胎中待了十二個月。九歲時就廣泛閱讀各種書籍。十二歲時擅長學習文章。十五歲時拜日嚴頵公為師。十六歲時念誦《法華經》，兩個旬（二十天）就通徹理解。又背誦其他經典，兼能理解其中的含義。十七歲時剃髮出家。二十歲時依止首師受具足戒。三衣只用布製成。常常坐禪，每天只吃一頓飯，始終不變。行走時必定小步快走。身上的蚤子和虱子任其遊動。武德四年，再次依止首師學習戒律。然而他喜歡禪那，喜愛山水，打算隱居山林習禪入定。頵公說：『戒律清凈，禪定才能明朗，智慧才能有所依據。』開始聽講時還不熟悉持戒和犯戒的細節，認識到你（道宣）應該專心聽講，我自己會為你掌管僧事。』（道宣）三次前往三次返回，共同聽講律部四十遍，這才能夠複述經文。貞觀四年，在清官精舍修行般舟三昧，經過九十天，龍變化成人形，帶領眷屬，禮拜覲見聽聞佛法。一位沙彌心生邪念顧盼龍女，龍女想要加害他，忽然想到師父的教誨，立刻停止了惡念，把毒液吐到井裡，（龍）告訴大家不要飲用這井裡的水。道宣律師知道了這件事。
【English Translation】 However, according to the interpretations of the scriptures by 迼疏, and the sayings such as 'hearing, establishing, practicing, absorbing the Dharma into the mind, and forming contemplation,' exclusively using treatises like the Vijnanavada (唯識) to determine the nature (of beings), and using the statement of extinguishing (evil) seeds to connect with the Lotus Sutra, this is truly a futile attempt to invoke expedient teachings to prove the ultimate teaching, and the error is too great. However, his discussions on the breadth and narrowness of the eight consciousnesses (八識) perceiving objects, as well as transforming consciousness into wisdom (轉識成智), binding wisdom into the body (束智成身), and the sayings of creating karma and receiving retribution, his contributions are still significant.
Related Records of the Vinaya School (律宗)
Who can go out without passing through the door? And who can not go through this (Buddha-dharma) path? Moreover, the dignified and wise person is the main writer of these records. He personally witnessed the divine enlightenment of Guangci (廣慈) (Vinaya master), and was well-versed in the lineage of the Tiantai School (天臺宗). Shouldn't he be respected? As for the mutual confusion in the regulations and the possible deviations in the outlines, who can avoid this? Abandoning the myriad differences and returning to the unity, then those who aspire to the school and the teachings, can they stand aside from the precepts, which are the head of the three studies of morality, meditation, and wisdom? (The following) is a compilation of records of the Vinaya School.
Daoxuan (道宣) (name of a person)
His courtesy name was Fabian (法遍). He was from the Qian family of Jingzhao (京兆). His mother, Yao, became pregnant after dreaming of a bright moon entering her womb. She also dreamed of a Brahmin monk who told her, 'What the benevolent one is carrying is the Vinaya master Sengyou (僧祐) of the Liang Dynasty.' He stayed in the womb for twelve months. At the age of nine, he widely read various books. At the age of twelve, he was good at learning writing. At the age of fifteen, he became a disciple of Riyan Yun Gong (日嚴頵公). At the age of sixteen, he recited the Lotus Sutra, and understood it thoroughly in twenty days. He also recited other scriptures and understood their meanings. At the age of seventeen, he shaved his head and left home. At the age of twenty, he relied on his first teacher to receive the full precepts. His three robes were only made of cloth. He often sat in meditation and only ate one meal a day, which never changed. When walking, he always took small, quick steps. He allowed fleas and lice to roam freely on his body. In the fourth year of the Wude era, he again relied on his first teacher to study the Vinaya. However, he liked Dhyana (禪那), loved mountains and rivers, and planned to live in seclusion in the mountains to practice meditation and enter Samadhi. Yun Gong said, 'If the precepts are pure, then meditation can be clear, and wisdom can have a basis.' When he first started listening to the lectures, he was not familiar with the details of upholding and violating the precepts, and realized that you (Daoxuan) should concentrate on listening to the lectures, and I myself will take care of the monastic affairs for you.' (Daoxuan) went back and forth three times, and together they listened to the Vinaya forty times, and then he was able to recite the scriptures. In the fourth year of the Zhenguan era, he practiced the Pratyutpanna Samadhi (般舟三昧) in the Qingguan Vihara (清官精舍). After ninety days, a dragon transformed into a human form and led his family to pay homage and listen to the Dharma. A Shramanera (沙彌) had evil thoughts and looked at the dragon girl. The dragon girl wanted to harm him, but suddenly thought of the teacher's teachings and immediately stopped the evil thoughts, spitting the poison into the well. (The dragon) told everyone not to drink the water from this well. Vinaya master Daoxuan knew about this.
。其水涌沸。即令封閉。又云際寺行是三昧二十會。隱沁部天童給侍十九年。偕奘公翻經弘福。筆受潤文。推之為最。永徽元年。居纻麻。勞發毗沙門天王授補心。方因曰。今當像末。諸惡比丘但起伽藍。不修禪慧。亦不讀誦。且不識字。縱有識者。千有一二。又言。此土靈蹤。西天聖蹟。計有三千八百餘條。隨問隨錄。為感通傳。坐夏有功。庭生芝草。隱居之水。地涌白泉。或操觚續傳。鴻儒服膺。或封土築壇。梵僧稱讚。或捷疾送奇華異果。或非人獻甘露名香(行狀)。干封二春。天人告師。報緣將盡。當生彌勒內宮。乃設無遮大會。十月三日。告門人曰。吾氣衰力憊。殆將逝矣。道俗見空幡華異香。天樂同聲。請師歸睹史陀天慈氏內院。壽七十二。臘五十二。荼毗分舍利塔藏者三。創堂寫真贊云。伊梁高僧。有唐上德。異代同志。其儀不忒詔天下蘭若。圖形塑像以為標范。初在西明寺。深夜行道。足趺陸廉。有物護持。履空無害。熟視一少年也。師問之。答曰。毗沙門天王子那吒。父王敕我侍衛和尚。師曰。貧道修行。無煩太子。太子威力自在。天竺有作佛事者。卻愿致之。太子曰。我有佛牙．寶掌已久。頭目猶舍。敢不奉獻。師珍藏供養。龍朔初。請楞伽于清官。龍化人形。數來潛聽。求受歸戒。供房暫睡。
【現代漢語翻譯】 現代漢語譯本：那裡的水沸騰翻滾，立即下令將其封閉。又說際寺的行式是三昧二十會。隱沁部天童侍奉了他十九年。與奘公在弘福寺一起翻譯佛經，擔任筆受潤文的工作，被推舉為最優秀的人。永徽元年，居住在纻麻，勞累過度，毗沙門天王（Vaishravana, 佛教護法神）授予補心之法。方因說：『現在佛像末法時期，那些作惡的比丘只建造寺廟，不修習禪定智慧，也不讀誦佛經，甚至不識字。即使有識字的人，千人中也只有一兩個。』又說：『此土的靈驗軌跡，西天的聖蹟，總共有三千八百多條。』隨問隨記錄下來，寫成《感通傳》。坐禪修行有功，庭院裡生長出芝草。隱居的地方，地下涌出白色的泉水。有人拿起筆續寫傳記，大學者們都信服。有人封土築壇，梵僧們都稱讚。有人快速送來奇異的花朵和水果，也有非人獻上甘露和名貴的香（行狀）。干封二年春天，天人告訴法師，報盡緣了，將要往生到彌勒（Maitreya, 未來佛）的內宮。於是設定無遮大會。十月初三，告訴門人說：『我氣息衰弱，力氣衰竭，大概要逝世了。』道士和俗人看見空中有幡華和奇異的香，天樂也同時響起，請求法師回到睹史陀天（Tushita Heaven, 彌勒菩薩居住的凈土）慈氏（Maitreya）的內院。享年七十二歲，僧臘五十二年。荼毗後分得舍利，建塔供奉的有三處。創堂**讚揚說：『伊梁的高僧，有唐朝的上德之人，不同時代卻有相同志向，他的儀容沒有改變。』詔令天下所有的蘭若（Aranya, 寂靜處，寺院）都畫他的畫像，塑造他的雕像，作為榜樣。當初在西明寺，深夜行走，腳踩到陸廉，有東西護持著他，即使踩空也沒有受傷。仔細一看，原來是一個少年。法師問他，他回答說：『我是毗沙門天王（Vaishravana）的王子那吒（Nata）。父王命令我侍衛和尚。』法師說：『貧道修行，不敢麻煩太子。太子威力自在，天竺有需要做佛事的地方，希望您去那裡。』太子說：『我擁有佛牙和寶掌已經很久了，即使是頭目也願意捨棄，怎敢不奉獻呢？』法師珍藏起來供養。龍朔初年，在清官寺請《楞伽經》，龍變化成人形，多次前來偷偷聽講，請求受歸戒。在供房裡小睡一會兒。
【English Translation】 English version: The water there was surging and boiling, and an immediate order was given to seal it off. It is also said that the practice at Ji Temple is the Samadhi of Twenty Assemblies. Yin Qincun's boy attendant served him for nineteen years. Together with Master Xuanzang at Hongfu Temple, he translated scriptures, serving as a scribe and editor, and was regarded as the most outstanding. In the first year of Yonghui, he resided in Zhuma. Overworked, Vaishravana (guardian deity in Buddhism) bestowed upon him a method to replenish his heart. Fang Yin said, 'Now, in the Dharma-ending Age, those evil monks only build monasteries, without cultivating meditation and wisdom, nor do they recite scriptures, and some are even illiterate. Even if there are literate ones, there are only one or two out of a thousand.' He also said, 'The sacred traces in this land and the holy sites in the Western Land total more than three thousand eight hundred. As questions arose, they were recorded and compiled into the 'Record of Spiritual Responses'.' His successful summer retreat resulted in the growth of Ganoderma in the courtyard. At his hermitage, white springs gushed forth from the ground. Some took up their pens to continue writing his biography, and great scholars admired him. Some built altars by sealing earth, and Brahmin monks praised him. Some swiftly delivered rare flowers and exotic fruits, while non-humans offered nectar and precious incense (deeds). In the spring of the second year of Qianfeng, a celestial being told the master that his karmic ties were coming to an end and that he would be reborn in Maitreya's (the future Buddha) inner palace. Therefore, an unobstructed assembly was held. On the third day of the tenth month, he told his disciples, 'My breath is weak, and my strength is exhausted; I am about to pass away.' Monks and laypeople saw banners, flowers, and exotic incense in the sky, and celestial music sounded in unison, requesting the master to return to Tushita Heaven (the Pure Land where Maitreya Bodhisattva resides) to Maitreya's inner court. He lived to the age of seventy-two, with fifty-two years as a monk. After cremation, his relics were divided, and three stupas were built to enshrine them. Chuangtang praised, 'The eminent monk of Yiliang, a person of supreme virtue in the Tang Dynasty, shared the same aspirations in different eras, and his demeanor remained unchanged.' An edict was issued to all Aranyas (quiet places, monasteries) in the land to paint his portrait and sculpt his statue as a model. Initially, at Ximing Temple, he was walking late at night when his foot stepped on Lu Lian, and something protected him, so he was unharmed even when stepping into the void. Upon closer inspection, it was a young boy. The master asked him, and he replied, 'I am Nata (name of a deity), the prince of Vaishravana (celestial king). My father ordered me to attend to the Venerable Monk.' The master said, 'This poor monk is cultivating and dares not trouble the prince. The prince's power is boundless. If there are Buddhist affairs to be done in India, I hope you will go there.' The prince said, 'I have long possessed the Buddha's tooth and precious palm. Even my head and eyes I would be willing to give up, how dare I not offer them?' The master treasured them and made offerings. In the early years of Longshuo, he requested the Lankavatara Sutra at Qingguan Temple. A dragon transformed into human form and came secretly to listen many times, seeking to take refuge and receive precepts. He took a nap in the offering room.
沙彌窺之。見赤龍。甚長怖而白師。師止勿言。劉禹錫嘉話律師持律第一。忽霹靂繞戶不絕。師曰。我持律無犯。若宿業則不知。褫三衣戶外。恐蛟螭憑焉。衣出而聲不止。視右手小指甲有黑點。若胡麻。試出指。隔孔一震。而失其點。穆宗制贊曰。代有覺人為如來使。龍鬼歸降。天神捧事。聲飛五天。辭驚萬里。金烏西沈。佛日東舉。稽首歸依肇律宗主。懿宗謚澄照李邕撰行狀宋傳曰。宣之持律。聲震竺干。宣之編修。美流天下。故無畏三藏初至朝謁。帝問。自遠而來。得無勞乎。欲於何方休息。畏奏。聞西明寺宣律師持秉第一。愿往依止。敕允之。宣捫虱以綿紙。褁投于地。畏曰。撲有情于地之聲也。凡諸密行。或制或遮。良可知矣。(貞觀．顯慶間別有無畏)又曰。鄴中法礪。唐世懷素。新舊兩名。各擅其美。礪乃成實有部。受體雙陳。素唯尋祖薩婆開宗。獨步其有。終南上士澄照大師。盻蚃三生。逡巡千里。交接天人之際。優遊果證之中。知無不為。繩愆紏繆。以護持教法為己任者。實一代之偉人焉。是以天下之行事者。以南山為司南矣。我大中祥符間。天竺沙門覺稱至京師。館傳法院。年四十許。解四十餘本。經論云。生酤蘭。古國剎利種。丁晉公使譯問何所見。授曰。欲瞻禮宣律師塔。公曰。此土聖賢甚
{ "translations": [ "現代漢語譯本", "沙彌（小和尚）窺視，看見一條紅色的龍，非常長，感到害怕而告訴了他的師父。師父制止他不要說。劉禹錫的《嘉話》記載，宣律師持戒第一。忽然有霹靂雷聲圍繞著房門不停。宣律師說：『我持戒沒有犯戒之處，如果是宿世的業報我就不知道了。』於是脫下三衣（僧侶的袈裟）放在門外，恐怕蛟龍依附在上面。三衣拿出后，雷聲仍然不止。檢視右手小指的指甲，有一個黑點，像胡麻一樣。試著伸出手指，隔著孔洞一震，黑點就消失了。穆宗皇帝制贊說：『世代都有覺悟的人作為如來的使者，龍鬼都歸降，天神捧著侍奉。聲名傳遍五天（佛教指欲界六天中的前五天），辭藻驚動萬里。金烏（太陽）西沉，佛日（佛法）在東方升起。稽首歸依創立律宗的宗主。』懿宗皇帝謚號為澄照，李邕撰寫行狀，宋朝的傳記記載說：『宣律師持戒，聲名震動竺干（印度）。宣律師的編修，美名流傳天下。』所以無畏三藏（印度僧人）剛到朝廷拜見皇帝時，皇帝問：『從遙遠的地方而來，難道不勞累嗎？想在哪裡休息？』無畏三藏奏答說：『聽說西明寺的宣律師持戒第一，希望前往依止。』皇帝應允了他。宣律師用綿紙包裹虱子，扔在地上。無畏三藏說：『這是撲殺有情眾生的聲音啊。』凡是各種秘密的行為，或者制定或者遮止，確實可以知道了。（貞觀、顯慶年間另有無畏三藏）又說：『鄴城的法礪（唐朝僧人），唐朝的懷素（唐朝書法家、僧人），新舊兩個名字，各自擅長其美。法礪是成實宗和有部的學者，接受和實踐兩者。懷素只尋祖師薩婆多部（一切有部），獨自開宗，在有部中獨步天下。終南山的上士澄照大師，觀察三生，徘徊千里，交接天人之間，優遊于果證之中。知無不為，糾正錯誤，以護持教法為己任的人，確實是一代的偉人啊。』因此天下行事的人，都以南山律宗為指南了。我大中祥符年間，天竺的沙門覺稱來到京師，住在傳法院。年齡四十多歲，精通四十多本經論，說自己出生於酤蘭（古代印度地名）古國，是剎帝利種姓。丁晉公（丁謂）派人翻譯並詢問他想看什麼，覺稱回答說：『想瞻禮宣律師塔。』丁晉公說：『我們這裡的聖賢很多，』", "English version", "A Shami (novice monk) peeked and saw a red dragon, very long, and frightened, he told his master. The master stopped him from speaking. Liu Yuxi's 'Jiahua' records that Lawyer Xuan was the first in upholding the precepts. Suddenly, thunder and lightning surrounded the door continuously. Lawyer Xuan said, 'I have not violated any precepts in my upholding of the precepts. If it is karmic retribution from past lives, then I do not know.' So he took off his three robes (a monk's kasaya) and placed them outside the door, fearing that Jiaolong (a type of dragon) would attach to them. After the three robes were taken out, the thunder did not stop. He checked the nail of his right little finger and found a black spot, like sesame seeds. He tried extending his finger, and with a jolt through the hole, the black spot disappeared. Emperor Muzong made a eulogy saying: 'In every generation, there are enlightened people who act as the Tathagata's messengers. Dragons and ghosts submit, and heavenly beings hold and serve. His reputation spreads throughout the five heavens (referring to the first five heavens of the desire realm in Buddhism), and his words amaze ten thousand miles. The golden crow (sun) sets in the west, and the Buddha's sun (Buddha-dharma) rises in the east. We bow our heads and take refuge in the founder of the Vinaya School.' Emperor Yizong gave him the posthumous title of Cheng Zhao, and Li Yong wrote his biography. The Song Dynasty biography records: 'Lawyer Xuan's upholding of the precepts shook Zhugan (India). Lawyer Xuan's editing and compilation spread his fame throughout the world.' Therefore, when Tripitaka Wuwei (an Indian monk) first arrived at the court to pay respects to the emperor, the emperor asked: 'Coming from afar, are you not tired? Where would you like to rest?' Tripitaka Wuwei replied: 'I have heard that Lawyer Xuan of Ximing Temple is the first in upholding the precepts, and I wish to rely on him.' The emperor granted his request. Lawyer Xuan wrapped a louse in cotton paper and threw it on the ground. Tripitaka Wuwei said, 'That is the sound of killing sentient beings.' All kinds of secret practices, whether prescribed or prohibited, can indeed be known. (There was another Tripitaka Wuwei during the Zhenguan and Xianqing periods.) It also says: 'Fa Li (a Tang Dynasty monk) of Ye City, and Huai Su (a Tang Dynasty calligrapher and monk) of the Tang Dynasty, the two names, old and new, each excel in their own way. Fa Li was a scholar of the Chengshi School and the Sarvastivada School, accepting and practicing both. Huai Su only sought the ancestral Sarvastivada School, independently founding a school, and was unparalleled in the Sarvastivada School. The superior scholar Cheng Zhao of Zhongnan Mountain, observed three lives, hesitated for thousands of miles, interacted with heavenly beings, and leisurely dwelled in the fruition of enlightenment. Knowing everything that should be done, correcting mistakes, and taking the protection of the Dharma as his own responsibility, he was truly a great man of his time.' Therefore, those who act in the world take the Nanshan Vinaya School as their guide. During my Dazhong Xiangfu period, the Shramana Juecheng from India came to the capital and resided in the Chuanfa Yuan. He was in his forties and proficient in more than forty scriptures and treatises, saying that he was born in the ancient country of Gulan (an ancient place name in India) and was of the Kshatriya caste. Ding Jin Gong (Ding Wei) sent someone to translate and ask him what he wanted to see. Juecheng replied, 'I wish to pay homage to Lawyer Xuan's pagoda.' Ding Jin Gong said, 'We have many sages and worthies here,'" "" ], "english_translations": [ "English translation line 1", "English translation line 2" ] }
多。何獨及此。曰。律師名重五天。鎧庵曰。南山一宗。始優波離結集毗尼藏。自曹魏時。僧祇四分等律文送來此土。自是戒律稍備。李唐初葉澄照律師。屢感天神降現。啇搉律相等事。遂參諸異部。以四分為宗。撰述疏鈔。破斥諸家。大弘厥旨。但據古來弘成論。論師之義。謂空宗五義。分通大乘。遂立圓宗戒體。(令被日本法師立問。終莫能答)又立三種懺法。不依方等普賢。而卻取唯識別教以為末世初心懺。重觀法。判位太高。不無可議。我皇祐．元祐間。堪．照二師接武而出。各述記文。聚徒講演。后因生．照二師爭論。旋繞左右。衣制短長。二事遂分。會正資持二派焉。竊嘗究之南山祖師。洎大莊嚴寺恭禪師．西明寺真懿律師共定。東回北轉以為右繞。且引俗中城門東入西出以為誠證。因草菴又引右祖右脅。及右回詮善聖發右旋。三義證之。顯自我右。若夫涅槃。金棺右繞。拘尸謂自東而南。此特譯人誤耳。況大論謂日月星辰。二十八宿。常從東方至南方至北方圍繞須彌山。顯然不達天道左旋日月右旋之義(晉天文志)。則其所譯之誤。又甚於涅槃後分矣。曷足憑乎。彼金總持。三藏所判。亦本大論之文耳。草菴又謂。嘗聞宿德曰。右繞或錯。經有神祇。咸怒之說。實心學佛者。幸察之。若夫三衣或掛止肩
【現代漢語翻譯】 現代漢語譯本 多。何獨及此。曰：『律師名重五天（指古印度）。』鎧庵曰：『南山律宗，始於優波離（持律第一的弟子）結集毗尼藏（律藏）。自曹魏時，僧祇律、四分律等律文傳入此土，自此戒律稍備。李唐初葉，澄照律師屢感天神降現，商榷律相等事，遂參考諸異部，以四分律為宗，撰述疏鈔，破斥諸家，大弘其旨。但據古來弘成論，論師之義，謂空宗五義，分通大乘，遂立圓宗戒體（令被日本法師立問，終莫能答）。又立三種懺法，不依方等、普賢，而卻取唯識別教以為末世初心懺、重觀法，判位太高，不無可議。我皇祐、元祐年間，堪、照二師接踵而出，各述記文，聚徒講演。后因生、照二師爭論旋繞左右、衣制短長二事，遂分會正、資持二派焉。竊嘗究之，南山祖師，洎大莊嚴寺恭禪師、西明寺真懿律師共定東回北轉以為右繞，且引俗中城門東入西出以為誠證。因草菴又引右祖右脅，及右回詮善聖發右旋三義證之，顯自我右。若夫涅槃金棺右繞，拘尸謂自東而南，此特譯人誤耳。況大論謂日月星辰、二十八宿，常從東方至南方至北方圍繞須彌山，顯然不達天道左旋日月右旋之義（晉天文志），則其所譯之誤，又甚於涅槃後分矣。曷足憑乎？彼金總持三藏所判，亦本大論之文耳。草菴又謂：『嘗聞宿德曰，右繞或錯，經有神祇咸怒之說，實心學佛者，幸察之。』若夫三衣或掛止肩』
【English Translation】 English version 『Much.』 Why only mention this? He said, 『The Vinaya Master is highly respected in the Five Indies (ancient India).』 Kai'an said, 『The Nanshan School of Vinaya began with Upali (the foremost disciple in upholding the precepts) compiling the Vinaya Pitaka (the collection of monastic rules). From the time of the Cao Wei dynasty, texts such as the Mahasamghika Vinaya and the Dharmaguptaka Vinaya were transmitted to this land, and since then, the precepts have gradually become complete. In the early Tang dynasty, Vinaya Master Cheng Zhao repeatedly felt the descent of deities, discussing matters such as the Vinaya. He then consulted various other schools, taking the Dharmaguptaka Vinaya as his basis, and wrote commentaries and sub-commentaries, refuting various schools and greatly promoting its principles. However, according to the ancient Hongcheng Treatise, the meaning of the masters of treatises is that the five meanings of the emptiness school partially connect to the Mahayana, and thus they established the perfect school's precept substance (which caused Japanese Dharma masters to ask questions that no one could answer). They also established three types of repentance methods, not relying on the Vaipulya or Samantabhadra, but instead taking the Consciousness-Only distinct teaching as the initial repentance and contemplation method for the degenerate age, judging the position too high, which is not without controversy. During the Huangyou and Yuanyou periods of our dynasty, Masters Kan and Zhao emerged one after another, each writing commentaries and gathering disciples to lecture. Later, due to the dispute between Masters Sheng and Zhao regarding circumambulating to the left or right and the length of monastic robes, the Huizheng and Zichi factions were divided. I have secretly investigated that the Nanshan patriarch, along with Chan Master Gong of Dazhuangyan Temple and Vinaya Master Zhenyi of Ximing Temple, jointly determined that turning east and then north is considered circumambulating to the right, and they cited the city gate in the secular world, entering from the east and exiting from the west, as sincere proof. Therefore, Cao'an also cited the right ancestor, the right side, and the three meanings of the right turn explaining the sages emitting rightward spirals to prove it, clearly showing our right side. As for the golden coffin circumambulating to the right in the Nirvana Sutra, Kushinagara said it was from east to south, which is merely a translator's error. Moreover, the Great Treatise says that the sun, moon, stars, and twenty-eight constellations always revolve around Mount Sumeru from east to south to north, clearly not understanding the meaning of the heavenly path of the sun and moon revolving to the left and the sun and moon revolving to the right (Jin Astronomical Records). Then the error in their translation is even greater than the latter part of the Nirvana Sutra. How can it be relied upon? The judgment of the Tripitaka Master Jin Zongchi is also based on the text of the Great Treatise. Cao'an also said, 『I have heard from virtuous elders that if circumambulating to the right is wrong, the sutras say that the deities will be angry. Those who sincerely study Buddhism should carefully examine this.』 As for the three robes, whether they are hung on the shoulder』
上。或垂左臂上。總持雖判以右會覆肩。次將衣角繞於左臂。然資持一宗。有律文短量之說。則又不可專用會正為斷也。僧祇部者。法顯．赍歸諸師判注云。是根本大眾所傳非是百載五宗也。今疑其未可何耶。所覽僧祇現本止三十卷。文因有數疑。一．本小而末大。(諸部文多僧祇卷略)二．中不含五部意。三．不應大集懸記。
元照
字湛然。號安忍子。餘杭唐氏。母竺。幼依祥符東藏鑒律師。十八通經得度。學毗尼。冰寒藍出與擇瑛。從寶閣神悟謙。謙曰。近世律學中微。失亡者眾。汝當爲時宗匠。蓋明法華以弘四分。吾道不在茲乎。乃博究諸宗。以律為本。從廣慈受菩薩戒。戒光發現。頓漸律儀罔不兼備。南山一宗。赫爾大振。披布僧伽梨。振錫擎缽。乞食於市。曰。吾佛蓋爾。學者羞為之乎。習俗駭異。楊無為贊曰。持缽出。持缽歸。示人長在四威儀。遵佛入廛時不識。虛空當有鬼神知。主法慧．大悲．祥符．戒壇．凈土．寶閣．靈芝．崇福凡三十年。眾常三百。義天求法。為提綱要幾三千言。請歸鏤板。授菩薩戒。幾萬會。增戒度人六十會。嘗言。化當世無如講說。垂將來莫若著書。撰述資持記濟緣記行宗記應法記住法記報恩記十六觀小彌陀義疏及刪定尼戒本共百餘卷。芝園集二十卷。每曰。
【現代漢語翻譯】 現代漢語譯本： 或者搭在左臂上。雖然《總持》判為用右邊覆蓋肩膀，然後將衣角繞在左臂上。然而《資持》一宗，有律文中關於衣物尺寸短小的說法，那麼又不能只用會正的說法來判斷了。《僧祇部》的律典，法顯、赍歸等法師的判注說，這是根本大眾所傳，不是百載之後的五部律。現在我懷疑它是否可靠，原因是什麼呢？所看到的《僧祇律》現存版本只有三十卷，文字因此有幾點疑問：一、原本小而末尾大（各部律典文字多，《僧祇律》卷數少）；二、內容不包含五部律的意旨；三、不應該有《大集經》的懸記。
元照（Yuan Zhao）
字湛然（Zhanran），號安忍子（Anrenzi），餘杭（Yuhang）唐氏（Tangshi）。母親姓竺（Zhu）。幼年時依止祥符寺（Xiangfu Temple）東藏院（Dongzang Courtyard）的鑒律師（Jian Lvshi）。十八歲時通曉經書並出家得度。學習毗尼（Vinaya，戒律）。冰寒藍出（Binghan Lanchu）與擇瑛（Ze Ying）一起，跟隨寶閣寺（Baoge Temple）的神悟謙律師（Shenwu Qian Lvshi）。謙律師說：『近世律學衰微，失傳的很多，你應當成為時代的宗匠，發揚《法華經》（Lotus Sutra）來弘揚四分律（Dharmaguptaka Vinaya），我的道就在這裡嗎？』於是廣泛研究各宗派，以戒律為根本。從廣慈寺（Guangci Temple）受菩薩戒（Bodhisattva Precepts），戒光顯現，頓悟和漸悟的律儀無不兼備。南山律宗（Nanshan Vinaya School）因此赫然大振。披上僧伽梨（Samghati，大衣），拄著錫杖，拿著缽，在市場上乞食，說：『我的佛就是這樣，學佛的人難道會為此感到羞恥嗎？』世俗之人對此感到驚駭詫異。楊無為（Yang Wuwei）讚歎說：『拿著缽出去，拿著缽回來，向人們展示始終保持四威儀（four kinds of deportment）。遵循佛陀的教導進入市井，世人不認識，虛空中應該有鬼神知道。』主持慧寺（Hui Temple）、大悲寺（Dabei Temple）、祥符寺（Xiangfu Temple）、戒壇（Ordination Platform）、凈土院（Pure Land Courtyard）、寶閣寺（Baoge Temple）、靈芝寺（Lingzhi Temple）、崇福寺（Chongfu Temple）共三十年。僧眾常常有三百人。義天（Yitian）求法，為他提綱挈領，寫了近三千字的要點，請他帶回去刊刻。傳授菩薩戒，有幾萬次法會。增加戒律來度化人，有六十次法會。曾經說過：『教化當世，沒有比講經說法更好的了；垂示未來，沒有比著書立說更好的了。』撰寫了《資持記》（Zizhi Ji）、《濟緣記》（Jiyuan Ji）、《行宗記》（Xingzong Ji）、《應法記》（Yingfa Ji）、《住法記》（Zhufa Ji）、《報恩記》（Bao'en Ji）、《十六觀小彌陀義疏》（Shiliu Guan Xiao Mituo Yishu）以及刪定的《尼戒本》（Bhikkhuni Pratimoksha）共一百多卷。《芝園集》（Zhiyuan Ji）二十卷。常常說：
【English Translation】 English version: Or draped over the left arm. Although the 'Zongchi' commentary interprets it as the right side covering the shoulder, and then the corner of the robe wrapped around the left arm. However, the 'Zizhi' school has a saying in the Vinaya texts about the small size of clothing, then one cannot solely rely on the 'Huizheng' interpretation for judgment. The 'Samghika' section of the Vinaya, according to the annotations of masters like Faxian (Fa-hsien) and Jigui (Chi-kuei), is transmitted by the original great assembly, not the five schools after a hundred years. Now, I doubt its reliability, and what is the reason? The extant version of the 'Samghika Vinaya' that I have seen only has thirty volumes, and the text therefore has several doubts: First, the original is small but the ending is large (the texts of various Vinaya schools are numerous, while the 'Samghika Vinaya' has few volumes); second, the content does not contain the meaning of the five Vinaya schools; third, it should not have the predictions of the 'Mahasamghika Sutra'.
Yuan Zhao
Style name Zhanran, also known as Anrenzi, of the Tang family of Yuhang. His mother's surname was Zhu. In his youth, he relied on the Vinaya Master Jian of the Dongzang Courtyard of Xiangfu Temple. At the age of eighteen, he mastered the scriptures and was ordained. He studied the Vinaya. Binghan Lanchu and Ze Ying, together with Shenwu Qian Lvshi of Baoge Temple. Vinaya Master Qian said, 'In recent times, Vinaya studies have declined, and many have been lost. You should become a master of the times, promoting the Dharmaguptaka Vinaya by propagating the Lotus Sutra. Is my path not here?' Therefore, he extensively studied various schools, taking the Vinaya as the foundation. He received the Bodhisattva Precepts from Guangci Temple, and the light of the precepts manifested, encompassing both sudden and gradual Vinaya practices. The Nanshan Vinaya School was thus greatly revived. He draped the Samghati (outer robe), carried a staff, and held a bowl, begging for food in the market, saying, 'My Buddha is like this, should those who study Buddhism be ashamed of this?' The secular people were shocked and astonished by this. Yang Wuwei praised, 'Carrying the bowl out, carrying the bowl back, showing people that he always maintains the four kinds of deportment. Following the Buddha's teachings and entering the marketplace, the world does not recognize him, but the gods and spirits in the sky should know.' He presided over Hui Temple, Dabei Temple, Xiangfu Temple, the Ordination Platform, Pure Land Courtyard, Baoge Temple, Lingzhi Temple, and Chongfu Temple for a total of thirty years. The Sangha often numbered three hundred. Yitian sought the Dharma, and he provided him with an outline, writing nearly three thousand words of key points, asking him to take them back for printing. He transmitted the Bodhisattva Precepts in tens of thousands of Dharma assemblies. He increased the precepts to liberate people in sixty Dharma assemblies. He once said, 'To teach the present age, there is nothing better than lecturing and expounding the Dharma; to instruct the future, there is nothing better than writing books.' He wrote the 'Zizhi Ji', 'Jiyuan Ji', 'Xingzong Ji', 'Yingfa Ji', 'Zhufa Ji', 'Bao'en Ji', 'Shiliu Guan Xiao Mituo Yishu', and the revised 'Bhikkhuni Pratimoksha', totaling more than one hundred volumes. The 'Zhiyuan Ji' has twenty volumes. He often said,
生弘律范。死歸安養。平生所得。惟二法門。其他述作。從予所好。(樂邦文類禮懺儀自序)施貧。授戒。追福。禳災。應若谷響。政和六秋。命諷普賢行愿品。舍枕舉首。若有所見。趺坐而絕。湖上漁人聞天樂聲。壽六十九。臘五十一。得法．用欽等五十人葬寺西北。謚大智塔曰戒光。秘撰劉壽銘曰。一切諸佛悲愍眾生。說法度人。其書無量。流傳震旦。為一大藏。凡此經論。雖皆世雄為之宗導然。或出於菩薩．羅漢及諸天人。宣演對揚。佛為印可。未必皆佛語也。唯毗尼之學或大．或小．或廣．或略。皆出金口。親為垂範。文殊已下。莫措一詞。猶云前著為律。后疏為令。世輕世重。雖若不同。然惟天子令之。然後天下守之。月為之說。事為之制。隨時陳戒。因犯立文。根鈍．根利。雖若不同。然惟諸佛戒之。然後四眾遵之。是教不亦大乎。贊曰。端嚴具足相如其心。耿介孤高心如其相。謂方則圓。若拘而放。不持不犯。人天歸向。李詠史曰。道繼。
偈加趺化湖上。俱聞天樂聲。妙生□□□終說□□暉宗師也。久侍以眾首。繼席主杭□□□。得度□□揭日月。遂與大智杭衡資。稟質□□□□。道若□□寅首夏設供作安養。別命諷彌□□□□觀。庚□□弟子梵忠．有赟．法孫．智珣．惟定□□□□四十。
【現代漢語翻譯】 現代漢語譯本： 生前弘揚律宗的規範，死後歸往安養凈土（西方極樂世界）。平生所學所得，唯有律宗和凈土宗這兩個法門。其他的著述寫作，都順從我個人的喜好。（《樂邦文類禮懺儀自序》） 佈施給貧困的人，傳授戒律，追薦亡者以求冥福，消除災禍，其迴應就像山谷的回聲一樣迅速。政和六年秋天，（他）命人誦讀《普賢行愿品》。捨棄枕頭，抬起頭，好像看到了什麼。然後跏趺而坐，安然去世。湖上的漁人聽到了天樂的聲音。享年六十九歲，僧臘五十一。弟子用欽等五十人將他安葬在寺廟的西北方。謚號大智，塔名為戒光。劉壽銘私下撰文說：『一切諸佛悲憫眾生，說法度化世人，其經書數量無量，流傳於震旦（中國），成為一大藏經。凡是這些經論，雖然都是世間英雄（佛）作為宗主引導，然而，有些是出自菩薩、阿羅漢以及諸天人，宣講演說，佛陀加以認可。未必全部都是佛陀親口所說。只有毗尼（戒律）之學，或大或小，或廣或略，都是出自佛陀金口，親自垂範。文殊菩薩以下，沒有誰能插一句嘴。』好比說，先制定的叫做『律』，后補充的叫做『令』。世人認為律輕令重，好像有所不同。然而只有天子的命令，然後天下百姓才會遵守。月亮為之解說，事情為之制定。隨時陳述戒條，因為犯戒而制定條文。根器愚鈍或根器聰慧，好像有所不同。然而只有諸佛才能制定戒律，然後四眾弟子才會遵從。這樣的教法難道不是偉大嗎？ 讚頌說：端莊威嚴，具足相好，相貌如同他的內心。剛正耿直，孤高獨立，內心如同他的相貌。說方正卻又圓融，好像拘謹卻又放達。不執著于持戒，也不放縱于犯戒，人天都歸向他。李詠史說：道繼。 偈語：跏趺坐化于湖上，都聽到了天樂的聲音。妙生……終說……是暉宗師。長久侍奉並作為大眾的首領，繼承席位主持杭州……得度……揭示日月，於是與大智（指暉宗師）在杭州相提並論。稟賦……道若……寅年夏季設供作安養，另外命人誦讀彌……觀。庚……弟子梵忠、有赟，法孫智珣、惟定……四十。
【English Translation】 English version: In life, he propagated the Vinaya (discipline) standards. In death, he returned to the Land of Peace and Nourishment (Sukhavati, the Western Pure Land). Throughout his life, he acquired only these two Dharma gates: the Vinaya School and the Pure Land School. Other writings and compositions were according to my personal preferences. (Preface to 'Collection of Writings on the Land of Bliss and Ritual of Repentance') Giving alms to the poor, bestowing precepts, pursuing blessings for the deceased, averting disasters – the response is as swift as an echo in a valley. In the autumn of the sixth year of the Zhenghe era, he ordered the recitation of the 'Samantabhadra's Vows'. Abandoning his pillow, he raised his head as if he saw something. Then he sat in the lotus position and passed away peacefully. The fishermen on the lake heard the sound of heavenly music. He lived to the age of sixty-nine, with fifty-one years as a monk. His disciples Yongqin and fifty others buried him northwest of the temple. He was posthumously named 'Great Wisdom', and the pagoda was named 'Precept Light'. Liu Shouming privately wrote: 'All Buddhas have compassion for sentient beings, teaching the Dharma to liberate people. The number of their scriptures is immeasurable, spreading throughout Zhendan (China), becoming a great Tripitaka. All these sutras and treatises, although the World Honored One (Buddha) is the master and guide, some originated from Bodhisattvas, Arhats, and Devas, who proclaimed and expounded them, and the Buddha approved them. Not all of them are spoken by the Buddha himself. Only the study of Vinaya (discipline), whether large or small, broad or concise, all came from the Buddha's golden mouth, personally setting the example. Below Manjushri Bodhisattva, no one can interject a word.' It is like saying that what was established first is called 'Vinaya' (rules), and what was supplemented later is called 'ordinances'. The world regards Vinaya as light and ordinances as heavy, seemingly different. However, only the emperor's orders are followed by all under heaven. The moon explains it, and events establish it. Precepts are stated at any time, and articles are established because of violations. Whether the roots are dull or sharp, they seem different. However, only the Buddhas can establish precepts, and then the fourfold assembly will follow them. Is this teaching not great? The eulogy says: His dignified and complete appearance is like his heart. His upright and lofty character is like his appearance. Saying he is square, yet he is also round; seemingly restrained, yet he is also free. He neither clings to upholding precepts nor indulges in breaking them; humans and devas all turn to him. Li Yongshi said: Dao Ji. Gatha: He sat in the lotus position and passed away on the lake, and all heard the sound of heavenly music. Miao Sheng...finally said...is Master Hui Zong. He served for a long time and was the leader of the assembly, succeeding the seat to preside over Hangzhou...obtained liberation...revealing the sun and moon, thus being compared with Great Wisdom (referring to Master Hui Zong) in Hangzhou. Endowed with...Dao Ruo...In the summer of the Yin year, he set up offerings to make peace and nourishment, and also ordered people to recite Mi...Guan. Geng...Disciples Fan Zhong, You Yun, Dharma grandsons Zhi Xun, Wei Ding...forty.
密教思覆載記
顧六道而常悲。育四生而為子。覺皇盛心。其欲躋天下於仁壽者。尚無間于含靈．蠢蠢之徒。而況于齊類乎。故援溺救鬥。方便多門。奈何群生薄祐。密教陵遲。切于護世者懷憤嘆息久矣。嘗觀道三藏行事。則此土不為無人。而道之後無聞焉。亦應感之未逮也。撰密教載記。
金剛智
西域王種。出家傳龍智阿阇梨法。初金剛薩埵受毗盧遮那佛(法身梵語翻遍一切處。唐僧卻作他報譯。荊溪斥法報不分。二三莫辨。)瑜伽最上乘義。數百歲傳龍猛。龍猛又數百歲傳龍智。而師世之。開元七年抵南海廣州。以聞詔入見。館大慈恩。夏旱。詔禱雨。結壇圖七俱胝像。約像開眸。即雨。閱三日。像果開眸。有物自壇布云彌空。斯須沛雨。詔褒之。明年。辭游雁門不允。遷薦福。容止凝眸。喜慍不形於色。人莫測其量。所至必作結壇灌頂道場。二十年八月。告其徒曰。白月圓時。吾其逝矣。至期旋繞毗盧遮那像。頂貝葉趺坐而寂。謚灌頂國師。塔伊川。中書杜鴻漸碑。法傳不空。
不空
西域人。幼隨叔父觀光。上國待以梵僧。莫𢎿姓氏。賦性聰朗。博觀經論。金剛智來。從之。傳瑜伽義。天寶五年召至。特見高仰肅。代朝皆為灌頂師。玄言德辭。開佑。至尊以特進試鴻
【現代漢語翻譯】 現代漢語譯本
密教思覆載記
常常憐憫六道眾生，視四類生命如子女。覺皇（佛陀）懷著偉大的心願，想要使天下百姓都達到仁愛長壽的境界，即使對於那些沒有靈性的、蠢笨的生命，尚且沒有分別對待，更何況是同類呢？因此，爲了援救溺水者，平息爭鬥，採取了多種方便法門。無奈眾生福薄，密教衰落，真正關心世道的人們為此憤慨嘆息已經很久了。我曾經觀察道三藏（指金剛智）的行事，知道這片土地並非沒有人才，只是金剛智之後就很少聽聞了，這大概也是感應尚未達到的緣故吧。於是撰寫《密教載記》。
金剛智（Vajrabodhi）
是西域的王族後裔，出家後傳承了龍智阿阇梨（Nāgabodhi Ācārya）的法脈。最初，金剛薩埵（Vajrasattva）從毗盧遮那佛（Vairocana Buddha，法身，梵語意為遍一切處。唐朝的僧人卻將它翻譯為他報，荊溪法師批評他們法身和報身不分，二者難以辨別。）那裡接受了瑜伽最上乘的教義，經過數百年傳給龍猛（Nāgārjuna），龍猛又經過數百年傳給龍智，然後傳給了金剛智。開元七年，金剛智抵達南海廣州，因為名聲遠揚被詔令入朝覲見，住在大慈恩寺。夏天發生旱災，皇帝下令祈雨，金剛智結壇繪製了七俱胝（七千萬）尊佛像，約定在佛像睜開眼睛時就會下雨。過了三天，佛像果然睜開了眼睛，有東西從壇場散佈開來，雲霧瀰漫天空，不久就下起了大雨。皇帝褒獎了他。第二年，金剛智請求去雁門遊歷，沒有被允許，於是遷居到薦福寺。他容貌端莊，目光深邃，喜怒不形於色，人們無法測度他的深淺。他所到之處必定設立結壇灌頂的道場。開元二十年八月，他告訴他的弟子們說：『白月圓滿之時，我將離世。』到了那天，他繞著毗盧遮那佛像，頭頂著貝葉，跏趺而坐圓寂了。謚號為灌頂國師，塔在伊川。中書杜鴻漸為他撰寫了碑文。他的法脈傳給了不空（Amoghavajra）。
不空（Amoghavajra）
是西域人。小時候跟隨叔父到上國觀光，被當作梵僧對待，沒有人知道他的姓氏。他天性聰慧，廣泛閱讀經論。金剛智來到后，他跟隨金剛智學習，傳承了瑜伽的教義。天寶五年，他被召入朝廷，受到了特別的重視和尊敬。歷代皇帝都讓他擔任灌頂師。他的玄妙言辭和高尚品德，開啟並護佑了國家。至尊皇帝讓他以特進的身份參加考試。
【English Translation】 English version
Record of Reflecting on the Revival of Esoteric Buddhism
He constantly grieves for the beings in the six realms and regards the four types of living beings as his children. The Awakened One (Buddha) cherishes a great aspiration to elevate all people in the world to a state of benevolence and longevity. Even towards those insentient and dull-witted beings, he makes no distinction, let alone among those of the same kind. Therefore, to rescue the drowning and quell disputes, he employs various expedient means. Alas, sentient beings have meager blessings, and Esoteric Buddhism is declining. Those who truly care about the world have been lamenting this for a long time. I have observed the actions of Tripiṭaka Vajrabodhi (Jingangzhi), and I know that this land is not without talent. However, little has been heard since Vajrabodhi, perhaps because the response has not yet been achieved. Therefore, I am writing this 'Record of Esoteric Buddhism'.
Vajrabodhi
He was a descendant of the royal family of the Western Regions. After renouncing the world, he inherited the Dharma lineage of Ācārya Nāgabodhi. Initially, Vajrasattva received the supreme teachings of Yoga from Vairocana Buddha (the Dharmakāya, meaning 'pervading everywhere' in Sanskrit. Tang Dynasty monks translated it as 'other-reward body', which Jingxi criticized as failing to distinguish between Dharmakāya and Sambhogakāya, making it difficult to differentiate between the two). After several hundred years, it was transmitted to Nāgārjuna, who then transmitted it to Nāgabodhi after several hundred years, and then to Vajrabodhi. In the seventh year of the Kaiyuan era, Vajrabodhi arrived in Guangzhou in the South China Sea. Due to his widespread reputation, he was summoned to the court. He resided in the Da Ci'en Temple. During a summer drought, the emperor ordered him to pray for rain. Vajrabodhi established an altar and drew seven koti (seventy million) Buddha images, stipulating that rain would fall when the images opened their eyes. After three days, the images indeed opened their eyes, and something spread out from the altar, with clouds filling the sky, and soon heavy rain fell. The emperor praised him. The following year, Vajrabodhi requested to travel to Yanmen, but his request was denied. He then moved to Jianfu Temple. His appearance was dignified, his gaze profound, and his emotions were not revealed on his face. People could not fathom his depth. Wherever he went, he would establish altars and conduct abhiṣeka (initiation) ceremonies. In the eighth month of the twentieth year of the Kaiyuan era, he told his disciples, 'When the white moon is full, I will depart.' On that day, he circumambulated the Vairocana Buddha image, placed a palm leaf on his head, and passed away in the lotus position. He was posthumously honored as the National Teacher of Abhiṣeka, and his stupa is in Yichuan. Du Hongjian, a secretary of the central government, wrote his epitaph. His Dharma lineage was transmitted to Amoghavajra.
Amoghavajra
He was a native of the Western Regions. As a child, he followed his uncle to the upper country for sightseeing and was treated as a Brahmin monk. No one knew his surname. He was intelligent by nature and widely read scriptures and treatises. When Vajrabodhi arrived, he followed him and inherited the teachings of Yoga. In the fifth year of the Tianbao era, he was summoned to the court and received special attention and respect. Emperors of successive dynasties appointed him as their abhiṣeka teacher. His profound words and noble virtues opened and protected the country. The Supreme Emperor allowed him to participate in the examination as a Special Advance.
臚卿。示疾就加開府。儀同三司。蕭國公食邑三千戶。不受。賜號大廣智三藏。大曆九年六月癸未示寂大興善寺。廢朝三日。賜祭。贈司空。謚大辨廣正智。塔舍利于舊居。壽七十。臘五十。譯經七十七部一百三十餘卷。自幼至終。澡心育德。入佛知見。祁寒盛暑。無懈怠容。得誦咒法。慧朗為最。初事金剛智。智授梵本悉曇章聲明論。旬日成誦。奇之。引入金剛道場。驗以擲華。謂為勝己。因求授瑜伽五部。智未即許。師擬求于天竺。智夢京師佛像皆東行。寤以語師。師啟西遊意。智曰。汝有受道之資。吾何靳哉。即授五部及毗盧遮那經蘇悉軌範。智沒。奉遺教重遊天竺．師子等國。詣龍智。受十八會金剛灌頂及大悲胎藏。建壇法。傳經論五百餘部。其生也。母有毫光照燭之瑞。其沒也。舍有池水竭涸之異。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。(興衰志)解安西圍。所禱必張繡座。手持木神。誦咒擲之。神自立於座。四眾環視。兩目瞬動。感格遄臻。雖大鉤之功可奪也。朝野奉之如佛。御史太夫嚴郢碑曰。真言字義之憲度。灌頂升壇之軌跡。動容悟道之速。發聲集社之妙。戴天履地莫知高厚。固非末學所能詳也。然父母之年。不可不知。姑據見
【現代漢語翻譯】 臚卿（人名）。因病被授予加開府儀同三司的官職。封為蕭國公，食邑三千戶。他沒有接受。被賜予『大廣智三藏』的稱號。大曆九年六月癸未日，在大興善寺圓寂。朝廷為此廢朝三日，並賜予祭奠，追贈司空，謚號『大辨廣正智』。將舍利安放在他以前的住所建塔供奉。享年七十歲，僧臘五十年。翻譯佛經七十七部，共一百三十餘卷。自幼至終，洗滌心靈，培養德行，進入佛的知見。無論嚴寒酷暑，都沒有懈怠的時候。他所誦持的咒語，慧朗認為是最優秀的。最初侍奉金剛智（Amoghavajra，不空金剛的老師）。金剛智傳授給他梵文原本的悉曇章（Siddham，梵文字母學）和聲明論（Shabda-vidya，古印度語法學），十天之內就能背誦。金剛智對此感到驚奇，將他引入金剛道場，用擲花的方式來驗證，認為他勝過自己。因此，他請求傳授瑜伽五部。金剛智沒有立即答應。老師打算去天竺（印度）。金剛智夢見京城的佛像都向東行走，醒來后告訴老師。老師表達了西遊的想法。金剛智說：『你有接受佛法的資質，我怎麼會吝嗇呢？』於是傳授給他瑜伽五部以及《毗盧遮那經》（Mahavairocana Sutra）和《蘇悉地軌範》（Susiddhi-kara Sutra）。金剛智圓寂后，他遵從遺教，再次遊歷天竺、師子（斯里蘭卡）等國，拜訪龍智（Nagarjuna，另一位佛教大師），接受了十八會金剛灌頂和大悲胎藏，學習了建壇法，傳譯經論五百餘部。在他出生的時候，他的母親有毫光照耀的祥瑞。在他圓寂的時候，他居住的地方池水乾涸。在西域狹窄的巷子里，遇到狂象奔跑衝撞，他用慈悲的眼神看著它，不一會兒，像就伏地不起。在南海半路渡海時，遇到天吳（海神）興風作浪，他用禪定的力量來應對，沒過多久，海面就平靜無浪。（《興衰志》記載）他幫助解除了安西（唐朝在西域設定的軍政機構）的圍困，每次祈禱都擺設張繡的座位，手持木神，誦咒后投擲出去，神像自己立在座位上，四眾弟子環繞觀看，神像的兩眼閃動。他的感應非常迅速。即使是大鉤（一種兵器）的功勞也可以奪取。朝廷和民間都像對待佛一樣尊敬他。御史太夫嚴郢為他撰寫碑文說：『他是真言字義的準則，是灌頂升壇的軌跡，他動容就能領悟佛道的速度，他發聲就能聚集大眾的奇妙，他的高深厚重，即使戴天履地也無法知曉，實在不是我等末學之人所能詳盡描述的。』然而父母的年齡，不可不知，姑且根據現有的記載。
【English Translation】 Lu Qing (personal name). Due to illness, he was granted the official position of Jia Kaifu Yitong Sansi. He was enfeoffed as Duke of Xiao, with an estate of three thousand households. He did not accept it. He was bestowed the title 'Da Guangzhi Sanzang' (Greatly Wise Tripitaka Master). On the Guiwei day of the sixth month of the ninth year of the Dali era, he passed away at Daxingshan Temple. The court suspended sessions for three days for him, and bestowed a memorial ceremony, posthumously awarding him the title of Sikong, with the posthumous name 'Da Bian Guang Zheng Zhi' (Greatly Eloquent, Broadly Righteous, and Wise). His relics were enshrined in a pagoda built at his former residence. He lived to the age of seventy, with fifty years as a monk. He translated seventy-seven Buddhist scriptures, totaling more than one hundred and thirty volumes. From childhood to the end, he cleansed his mind, cultivated virtue, and entered the Buddha's knowledge and vision. Whether in severe cold or scorching heat, he never showed any slackness. Among the mantras he recited, Hui Lang considered his to be the most excellent. Initially, he served Amoghavajra (Jin Gang Zhi, the teacher of Amoghavajra). Amoghavajra taught him the Siddham chapter (Siddham, the study of Sanskrit alphabets) and Shabda-vidya (ancient Indian grammar) from the original Sanskrit texts, which he could recite within ten days. Amoghavajra was amazed by this and introduced him to the Vajra Mandala, using the method of throwing flowers to verify his abilities, considering him to be superior to himself. Therefore, he requested to be taught the five sections of Yoga. Amoghavajra did not immediately agree. The teacher intended to go to Tianzhu (India). Amoghavajra dreamed that the Buddha statues in the capital were all walking eastward, and he told the teacher about it upon waking up. The teacher expressed his intention to travel west. Amoghavajra said, 'You have the qualifications to receive the Dharma, how could I be stingy?' So he taught him the five sections of Yoga, as well as the Mahavairocana Sutra and the Susiddhi-kara Sutra. After Amoghavajra passed away, he followed his dying instructions and traveled again to Tianzhu, Simhala (Sri Lanka), and other countries, visiting Nagarjuna (Long Zhi, another Buddhist master), receiving the Eighteen Assemblies Vajra Abhisheka and the Great Compassion Garbhadhatu Mandala, learning the methods of constructing altars, and translating and transmitting more than five hundred scriptures and treatises. At the time of his birth, his mother had the auspicious sign of radiant light illuminating the surroundings. At the time of his passing, the pond water in his residence dried up. In a narrow alley in the Western Regions, when encountering a rampaging elephant, he looked at it with compassionate eyes, and before long, the elephant prostrated and did not rise. When crossing the sea in the South Sea, encountering Tian Wu (sea god) stirring up waves, he responded with the power of meditation, and before long, the sea became calm and waveless. (Recorded in 'Xingshuai Zhi'). He helped relieve the siege of Anxi (military and political institution established by the Tang Dynasty in the Western Regions). Each time he prayed, he would set up a seat for Zhang Xiu, holding a wooden deity in his hand, and after reciting mantras, he would throw it out, and the deity would stand on its own on the seat. The four assemblies of disciples would surround and watch, and the deity's eyes would blink. His responses were very swift. Even the merit of the great hook (a type of weapon) could be taken away. The court and the people respected him as if he were a Buddha. The Censor-in-chief Yan Ying wrote an epitaph for him, saying: 'He is the standard of the meaning of the words of the True Word, the trajectory of the initiation and ascension to the altar, the speed at which he comprehends the Buddha's path with a movement, the wonder of gathering the masses with a sound, his height and depth are unknowable even if one wears the sky and treads the earth, it is truly not something that we, the late learners, can fully describe.' However, the age of his parents cannot be unknown, so let us rely on the existing records for now.
聞序大歸云。宋傳曰。五部曼拏羅法。攝取鬼物必附麗童男．處女。去疾除妖絕易。世人用是圖利身口。乃寡徴驗。率為時所慢。吁。正法醨薄。一至於此。又曰。傳教令輪者(瑜伽輪結)東夏以金剛智為始祖．不空為二祖．慧朗為三祖。厥後岐分派別。咸曰傳瑜伽大教徒則眾矣。其如寡驗何。亦猶羽嘉生應龍。應龍生鳳皇。鳳皇已降。則生庶鳥矣。欲無變革。其可得乎。鎧庵曰。華嚴頓施別圓。則無俟乎密。鹿苑專說小乘。則未易用密。唯方等．般若二時。欲轉小成衍。又欲被接入別圓。則如來始於此時密談大法矣。若夫法華開顯。無小無大。俱入一乘。殆猶日輪當午。罄無側影。所謂密者尚何施耶。唯大佛頂首楞嚴經重為末後機緣故。有顯說．密說。俾其破妄顯真。必獲常住真心。所謂顯．密二教。大概如此。今師所以名動九重。有功大法者。良由人能弘道。故密教賴以有傳。惜乎厥嗣寢微。流入異邦。(弟子志)今但有所謂瑜伽佛事存耳。可不為之長太息哉。姑以克己。上趙尚書(師澤)古風附此。有志復古者覽焉。卓然身篤出大雄。廣長舌相談無窮。猶如一雨沾四域。三草二木自不同。顯示既為經律論。密談復施神咒功。顯密二教根於此。傳之者眾乃分宗。天臺妙悟鷲峰典。理事三千空假中。浪浪雄辨闡佛意
【現代漢語翻譯】 現代漢語譯本 聞序大歸云：宋傳記載，五部曼拏羅法（五部壇城法），攝取鬼物必須依附童男、處女，去除疾病、消除妖怪非常容易。世人利用它來圖謀身口之利，因此很少應驗，逐漸被世人輕慢。唉！正法衰微淺薄，竟然到了這種地步！ 又說：傳教令輪者（瑜伽輪的結印），東夏以金剛智（Vajrabodhi）為始祖，不空（Amoghavajra）為二祖，慧朗（Huilang）為三祖。此後分支別派，都說是傳瑜伽大教，信徒雖然眾多，但應驗的卻很少。這也像羽嘉生應龍，應龍生鳳凰，鳳凰之後，就只生普通的鳥了。想要沒有變革，怎麼可能呢？ 鎧庵說：華嚴宗一開始就施設圓頓之教，就不需要密教了。鹿苑只說小乘，就不容易用密教。只有方等時、般若時，想要從小乘轉為大乘，又想被接引進入別教、圓教，如來才在這個時候開始秘密談論大法。至於法華開顯，沒有小乘、大乘之分，都進入一乘，就像太陽當空照耀，沒有一絲陰影。所謂的密教，又在哪裡施用呢？ 只有《大佛頂首楞嚴經》（Śūraṅgama Sūtra）爲了末法時代的眾生，所以有顯說、密說，使他們破除虛妄，顯現真如，必定獲得常住真心。所謂的顯教、密教，大概就是這樣。現在這位大師之所以名動朝野，對大法有功勞，是因為人能弘揚道，所以密教才能得以流傳。可惜他的後繼者衰微，流入異國他鄉。（弟子記錄）現在只剩下所謂的瑜伽佛事存在了，怎能不為此長嘆息呢？ 姑且用克己，附上趙尚書（師澤）的古風一首在此，有志於復古的人可以看看。卓然身心篤定，出自大雄（Mahāvīra），廣長舌相談論無窮。猶如一場雨，滋潤四方土地，三草二木各自不同。顯說既有經律論，密談又施神咒功。顯密二教根源於此，傳揚的人多了就分宗。天臺宗妙悟鷲峰山的經典，理事三千空假中，滔滔雄辯闡釋佛意。
【English Translation】 English version Venerable Xu Da Guiyun reported: The Song records state that the Five-Part Mandala Dharma (Pañca-kula-maṇḍala-vidhi), to capture ghosts, must rely on virgin boys and girls, making it very easy to remove diseases and eliminate demons. People use it to seek personal gain, so it rarely works, and it is gradually despised by the world. Alas! The true Dharma is declining and shallow, to such an extent! It also says: Those who transmit the Teaching Wheel (Yoga-cakra-mudrā), in Dongxia, Vajrabodhi (金剛智) is the first patriarch, Amoghavajra (不空) is the second patriarch, and Huilang (慧朗) is the third patriarch. After that, branches and sects emerged, all claiming to transmit the Great Yoga Teaching, and although there are many followers, few are effective. This is like the Yu Jia bird giving birth to the Ying Long dragon, the Ying Long dragon giving birth to the Phoenix, and after the Phoenix, only ordinary birds are born. How can one expect no changes? Kai'an said: The Huayan school initially established the perfect and sudden teaching, so there is no need for esoteric teachings. The Deer Park only speaks of the Hinayana, so it is not easy to use esoteric teachings. Only during the Vaipulya and Prajna periods, wanting to transform from Hinayana to Mahayana, and wanting to be introduced into the Separate and Perfect teachings, did the Tathagata begin to secretly discuss the Great Dharma at this time. As for the Lotus Sutra's revelation, there is no distinction between Hinayana and Mahayana, and all enter the One Vehicle, just like the sun shining overhead, without a trace of shadow. Where can the so-called esoteric teachings be applied? Only the Śūraṅgama Sūtra (大佛頂首楞嚴經) has explicit and esoteric teachings for the sake of sentient beings in the Dharma-ending Age, so that they can break through illusions and reveal the true nature, and surely attain the permanent true mind. The so-called exoteric and esoteric teachings are roughly like this. The reason why this master is famous and has contributed to the Great Dharma is because people can promote the Way, so the esoteric teachings can be transmitted. It is a pity that his successors have declined and flowed into foreign lands. (Recorded by the disciple) Now only the so-called Yoga Buddhist services exist, how can one not sigh deeply about this? Let us use self-discipline and attach here an ancient poem by Zhao Shangshu (Shi Ze), which those who aspire to restore the ancient ways can read. With steadfast mind and body, he comes from Mahāvīra (大雄), and with his broad and long tongue, he speaks endlessly. Like a rain that nourishes the four lands, the three grasses and two trees are different. The explicit teachings include the Sutras, Vinaya, and Shastras, and the esoteric teachings employ mantras. The roots of the exoteric and esoteric teachings lie here, and the more people who transmit them, the more sects are divided. The Tiantai school's wonderful enlightenment comes from the Vulture Peak Sutras, the three thousand realms in a single thought, empty, provisional, and middle, eloquently explaining the Buddha's intent.
。五時八教俱牢籠。賢首五教弘雜華。破塵經卷顯龍宮。造修雖祖法界觀。虛談妄辟門三重。慈恩錙鐵折名相。算沙安得三年通。南山傳持毗尼藏。開遮品因何其叢。如上四家爭作古。鷹揚虎視舒其風。中間忽唱單傳學。掀翻掃蕩各夸雄。戶庭各立亦復五。一國三公誰適從。端似儒家有莊老。捶提仁義難啓蒙。獨憐秘密晚方振。當日權輿由不空。再傳慧朗盛可見。經疏隨舶過日東。不幸佛運值唐末。悉付劫火與刀鋒。餘波秪存瑜伽法。市井歌唄悅盲聾。況雜皇華鄙俚曲。五聲誰與正黃鐘。今逢日本二三釋。遠效杯渡來吳松。我曾請業造其室。自言茲教久磨礱。非惟明敏通義句。飛白梵筆最所工。烏乎中國法已失。直須問道登崆峒。妄意欲結十同志。早夜相與究始終。已許元珠還合浦。一書無計托征鴻。安得為立白馬寺。館此異國摩騰翁。明公派出天潢近。奉詔四勸行都農。德業未許饒伊旦。政事寧複數黃龔。編珉固已歸防稗。種置口憲咸驅范。僧英出世多陶镕。盡謂據挫乃興隆。只應曾受靈山囑。令作夏屋普恲蒙。天臺教藏兩處立。實賴曾王千載逢。(魯公延慶冀公天竺)明公諸宗但淹貫。有如列宿羅心胸。更令華夏全吾教。勛績當逾二巨公。法利廣資誠有自。福祿將齊岱與嵩。
無畏
甘露飯王。后遜
國出家。道成德備。所至說法。必有異相。在烏荼演遮那經。咸見毗盧遮那四金字名徑尋丈。排列空中。又過龍河。駝負經入水遂隨之。龍王邀入宮講法三日。駝經不濕。開元初至長安。帝先夢梵僧來謁。風度壞異。及寤追憶。命𦘕工肖形於壁。洎師入對。帝熟視。即夢見者。館西明寺。秋旱。詔禱雨。師以數定難之曰。心欲致雨。恐龍暴物。使諭曰。民若秋旱。暴風疾雨。適足快意。即持缽水。以小刀攪。誦密語百餘遍。俄有物若虬龍。矯首出缽。白氣盈空。語使速歸。雨即至矣。使回視。見云如練。自講堂盤施而上。風雷震電。驟雨大作。飄蕩廬舍。彌日方息。又以積雨詔師。師止之提泥媼五軀。作梵語向之。若叱罵者。即刻而霽。譯大毗盧遮那蘇息地揭羅等經十餘部。寶月．一行預焉。鄭棨開天傳信記誤云。依宣律師。言行粗易。飲㗖無擇。令宿戶外。平夜捫虱投地。大呼。律師撲殺佛子。(時宣沒五十六年)性好禪觀。亦勸他習。數求還不許。二十三年示滅。壽九十九。鴻臚丞李現量監護喪事。塔龍門西山。
一行
張公瑾孫。從禪僧普寂剃落。盧鴻乙謂。寂此子非君所能摸范。當縱其東。請南詢。所至倒屣。西竺貝葉．陰陽讖緯靡不窮究。傳密教於金剛無畏。結集毗盧遮那經疏。登壇灌頂。受
【現代漢語翻譯】 現代漢語譯本：他從國家出家，道行圓滿，德行具備。所到之處說法，必定有奇異的景象。在烏荼（地名）演遮那經（佛經名稱）時，人們都看見毗盧遮那（佛名）四個金字，大約一尋（古代長度單位，約八尺）見方，排列在空中。又一次，他經過龍河，用駱駝馱著經書入水，駱駝竟然跟隨他進入水中。龍王邀請他到龍宮講法三天，駝經沒有被水浸濕。開元初年到達長安，皇帝事先夢見一位梵僧前來拜謁，風度和常人不同。醒來后追憶夢境，命令畫工將梵僧的形象畫在墻壁上。等到這位法師入宮覲見時，皇帝仔細觀看，正是夢中所見之人。皇帝安排他住在西明寺。秋天大旱，皇帝下詔讓他祈雨。法師用數術推算后為難地說：『我心想求雨，恐怕龍會傷害百姓。』皇帝派人轉告說：『如果能解除百姓的秋旱，即使是暴風疾雨，也足以使人感到快意。』於是法師手持缽盂，倒入清水，用小刀攪動，口誦密語百餘遍。忽然有一個像小龍一樣的東西，昂首從缽中出來，白氣充滿天空。法師告訴使者趕快回去，雨馬上就到。使者回頭一看，只見雲彩像一條白色的綢帶，從講堂盤旋而上，風雷震動，暴雨大作，飄蕩房屋，持續了一天才停止。又有一次，因為連日降雨，皇帝下詔讓法師停止降雨。法師拿出五具泥媼（泥制的老婦人像），用梵語對著它們，好像在斥責謾罵，立刻就放晴了。他翻譯了《大毗盧遮那蘇息地揭羅經》等十餘部佛經，寶月、一行參與了翻譯工作。鄭棨的《開天傳信記》錯誤地記載說，依據宣律師（人名）的說法，這位法師行為粗俗隨便，飲食不加選擇，宣律師命令他睡在戶外。半夜，法師摸到身上的虱子，扔在地上，大聲呼叫：『律師撲殺了佛子！』（當時宣律師已經去世五十六年）法師天性喜歡禪定觀想，也勸別人學習。他多次請求還俗，皇帝都不允許。開元二十三年圓寂，享年九十九歲。鴻臚丞李現量監護喪事，塔建在龍門西山。
一行（人名）
是張公瑾（人名）的孫子。跟隨禪僧普寂（人名）剃度出家。盧鴻乙（人名）說：『普寂的這個弟子不是你能教導的，應當放他向東去，請他向南邊求學。』所到之處，人們都熱情接待他。西竺（古印度）的貝葉經（用貝多羅樹葉書寫的經書）、陰陽讖緯（關於陰陽五行和預言的書籍），沒有他不深入研究的。他從金剛無畏（人名）那裡學習密教，結集了《毗盧遮那經疏》（佛經疏解），登壇灌頂，接受...
【English Translation】 English version: He renounced his home from the kingdom, his path accomplished, his virtue complete. Wherever he went to preach, there were always extraordinary signs. While expounding the Vairochana Sutra (name of a Buddhist scripture) in Utu (place name), everyone saw the four golden characters of Vairochana (name of a Buddha), each about a 'xun' (ancient unit of length, approximately eight chi) square, arranged in the air. Another time, when he crossed the Dragon River, a camel carrying scriptures entered the water and followed him. The Dragon King invited him to the palace to preach for three days, and the scriptures carried by the camel did not get wet. In the early years of the Kaiyuan era, he arrived in Chang'an. The emperor had previously dreamed of a Brahmin monk coming to visit, whose demeanor was unusual. Upon waking, he recalled the dream and ordered a painter to depict the monk's image on the wall. When the master entered the court, the emperor looked closely and recognized him as the one he had seen in the dream. The emperor arranged for him to reside in Ximing Temple. In the autumn, there was a severe drought, and the emperor ordered him to pray for rain. The master, using numerology, said with difficulty, 'My heart desires to bring rain, but I fear the dragon will harm the people.' The emperor sent a message saying, 'If the autumn drought can be relieved, even with violent winds and heavy rain, it would be enough to please the people.' So the master held a bowl, poured water into it, stirred it with a small knife, and chanted secret mantras over a hundred times. Suddenly, something like a small dragon raised its head from the bowl, and white vapor filled the sky. The master told the messenger to return quickly, as the rain would come soon. The messenger looked back and saw clouds like a white silk ribbon, coiling upwards from the lecture hall, with thunder and lightning, and a heavy rain that swept through the houses, lasting a whole day before stopping. Another time, because of continuous rain, the emperor ordered the master to stop the rain. The master took out five clay figures of old women, and spoke to them in Sanskrit, as if scolding them, and it cleared up immediately. He translated more than ten Buddhist scriptures, including the 'Maha-Vairochana-Sutra-Sukshmadhishtana-Tantra', with Baoyue and Yi Xing participating in the translation work. Zheng Qi's 'Kai Tian Chuan Xin Ji' mistakenly recorded that, according to the lawyer Xuan (person's name), this master's behavior was vulgar and casual, and he was indiscriminate in his diet. Xuan ordered him to sleep outdoors. In the middle of the night, the master felt lice on his body, threw them on the ground, and shouted loudly, 'The lawyer has killed a Buddha-child!' (At that time, the lawyer Xuan had already passed away for fifty-six years.) The master was naturally fond of meditation and contemplation, and also encouraged others to learn it. He repeatedly requested to return to secular life, but the emperor did not allow it. He passed away in the twenty-third year of Kaiyuan, at the age of ninety-nine. Li Xianliang, the Honglu Cheng (official title), supervised the funeral, and the pagoda was built on the western mountain of Longmen.
Yi Xing (person's name)
He was the grandson of Zhang Gongjin (person's name). He was tonsured and became a monk under the Chan monk Pu Ji (person's name). Lu Hongyi (person's name) said, 'This disciple of Pu Ji is not one you can teach; you should let him go east and ask him to study in the south.' Wherever he went, people received him warmly. He thoroughly studied the palm-leaf scriptures (scriptures written on palm leaves) of West India (ancient India), and the books on Yin-Yang prophecies (books about Yin-Yang and predictions). He learned the esoteric teachings from Vajramati (person's name), compiled the 'Commentary on the Vairochana Sutra' (commentary on a Buddhist scripture), ascended the altar for initiation, and received...
喻伽五部法。因求歷學。遠至國清。聞僧布算。謂侍者曰。當有弟子求吾演算法。已踵吾門。未有紹介。除一運算元曰。門前水西流。乃至師究入。稽首請業受訣畢。水復東。自是演算法卓詭。開元三年。詔見問所長。奏。粗能記覽。示以宮籍。過目覆誦。無一字遺。帝曰。師實聖人。留光泰殿。咨出世法。及安國撫民之術。睿眷日隆。時號天師。十一年制黃道儀。所著開元天衍歷五十二卷。七政歷三卷。大衍論二十卷。易論十二卷。五音地理經十五卷。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。李吉甫傳行業。(唐藝文志)帝問國祚。奏曰。鑾輿有萬里行。社稷終吉以金合。進曰。至萬里即開。視之當歸。少許祿山亂。幸成都。至萬里橋。悟當歸之讖。洗然忘憂。社稷終吉者。至昭唐絕。昭曾封吉王也。(唐史小異)里媼。王氏子。坐罪當死。求救。令弟子捕生物。得稚㹠。七日藏其一。于甕封以六一泥(林連龍虎閉對六泥)咒之。七日北斗盡沒。太史奏有大變。師勸帝赦過宥罪。帝大赦。媼子得脫。日出一㹠。七日魁枸如故。師未解奕于燕公座。觀王積薪一局。遂為敵手。謂燕公曰。此但爭先法耳。若念貧道四句乘除語。則人人國手。邢和璞謂尹愔曰。洛下閎造歷。時
云。八百年差一日。當有聖人定之。太衍歷出閎。言皆驗。一行其聖人乎。十五年九月陪駕幸新豐。道病。詔京十大德為結壇祈福。十月八日示滅華嚴寺。壽五十五。帝哀泣輟朝三日。停龕三七。容貌如生。謚大慧塔銅人原。御製銘書之。明年駕經原下。徘徊瞻望。遣使蒔松柏云。
䇿終
紹定癸巳。刊釋門正統畢。或示以玉泉開山。智者禪師實錄。蓋張南軒所撰者。所載與百錄等頗異。先敘所生。謂母孕時夢五色香云繞懷。及吞白鼠。卜之。日者曰鼠。龍也。次生緣。次出家。次僧招手。次遊方。母問甘旨依誰。即運慈心指其茅。化為稻。指其水。化為油。今茅穗村。油河尚存。次大蘇悟道。次金陵揚化。次定光遜居。次太極說法。次關王玉泉。緣文甚長。次示寂。仍雲師未回荊渚。時大云僧幼。論遣行者出邑。以稽緩責之。行者云。見山下池澄泓鏡。凈水影中樓臺殿閣。不覺久觀。論曰。此菩薩所居。暫使龍神保護。勿泄也。今廟有龍王祠。即此金龍池也。小師行簡化耕牛。澧州迴路逢賊。斬首奪牛。簡捧頭項上追賊。賊還牛。捨身為奴懺謝。今莊客向姓者。賊之裔也。文無撰人名。但主僧思達跋數十字。乃紹興十五中秋重刻。(摧本)次房州司理耿吉甫。怨其妄。摧于淳熙十年十一月八日。再刊住
【現代漢語翻譯】 現代漢語譯本：有人說，八百年還差一天的時候，會有聖人來確定曆法。太衍歷出自閎（指落下閎，西漢時期的天文學家），所說的話都應驗了。一行（唐代天文學家、僧人）就是那位聖人嗎？唐玄宗開元十五年九月，我陪同皇上前往新豐（地名，在今陜西省）巡視，一行在途中生病。皇上下令京城十大高僧為他設壇祈福。十月八日，一行在華嚴寺圓寂，享年五十五歲。皇上悲痛哭泣，停止朝政三天，停放靈柩二十一天，他的容貌栩栩如生。追諡為大慧禪師，塔名為銅人原。皇上親自撰寫銘文。第二年，皇上經過銅人原，徘徊瞻望，派遣使者種植松柏，以此來紀念他。
《䇿終》
紹定癸巳年（南宋理宗紹定六年，1233年），刊印《釋門正統》完畢。有人展示了玉泉寺開山祖師智者禪師的實錄，據說是張南軒（張栻，南宋理學家）所撰寫的。其中記載的內容與《百錄》等書頗有不同。首先敘述了智者禪師的出生，說他的母親懷孕時夢見五色香云環繞在懷中，並且吞下了一隻白鼠。占卜的結果是，占卜的人說：『鼠，是龍的象徵。』接下來敘述了智者禪師的生緣，然後是出家，然後是僧人招手，然後是遊方。母親問他食物從哪裡來，智者禪師就運用慈悲心指向一處茅草屋，茅草屋化為稻田；指向一處水源，水源化為油。如今的茅穗村和油河仍然存在。接下來敘述了大蘇悟道，然後是金陵揚化，然後是定光遜居，然後是太極說法，然後是關王玉泉的因緣，文章很長。最後敘述了智者禪師的圓寂。其中還說智者禪師沒有回到荊渚的時候，當時大云寺的僧人還很年輕，論（指智者禪師）派遣行者出城，因為行者耽誤了時間而責備他。行者說：『我看見山下的池塘清澈如鏡，在清澈的水影中顯現出樓臺殿閣，不知不覺地觀看了很久。』論說：『這是菩薩所居住的地方，暫時讓龍神來保護，不要泄露出去。』如今廟裡有龍王祠，就是這個金龍池。小師行簡化作耕牛，從澧州回來的路上遇到強盜，被砍頭奪走了牛。行簡捧著頭追趕強盜，強盜還回了牛，捨身做奴隸懺悔謝罪。如今莊園里的向姓人家，就是強盜的後代。』文章沒有撰寫人的名字，只有主僧思達跋幾個字，是紹興十五年中秋節重新刊刻的（摧本）。後來房州司理耿吉甫，認為其中內容虛妄，在淳熙十年十一月八日摧毀了，再次刊印。
【English Translation】 English version: It is said that in eight hundred years minus one day, a sage will determine the calendar. The Taiyan Calendar originated from Hong (referring to Luo Hong, an astronomer during the Western Han Dynasty), and his words have all been verified. Was Yi Xing (a Tang Dynasty astronomer and monk) that sage? In the fifteenth year of Kaiyuan (Tang Dynasty) in September, I accompanied the Emperor on an inspection tour to Xinfeng (a place name, now in Shaanxi Province), and Yi Xing fell ill on the way. The Emperor ordered the ten eminent monks of the capital to set up an altar to pray for blessings for him. On October 8th, Yi Xing passed away at Huayan Temple at the age of fifty-five. The Emperor grieved and wept, suspending court for three days, and the coffin was kept for twenty-one days, his appearance lifelike. He was posthumously named Great Wisdom Chan Master, and the pagoda was named Tongren Yuan. The Emperor personally wrote the inscription. The following year, the Emperor passed by Tongren Yuan, lingering and gazing, and sent envoys to plant pine and cypress trees to commemorate him.
《Ce Zhong》 (End of the Strategy)
In the year of Guisi in Shaoding (the sixth year of Emperor Lizong of the Southern Song Dynasty, 1233), the printing of 'Orthodoxy of the Buddhist School' was completed. Someone presented the authentic record of Chan Master Zhiyi, the founder of Yuquan Temple, which was said to be written by Zhang Nanxuan (Zhang Shi, a Neo-Confucian scholar of the Southern Song Dynasty). The content recorded in it is quite different from books such as 'Bai Lu'. First, it narrates the birth of Chan Master Zhiyi, saying that his mother dreamed of five-colored fragrant clouds surrounding her womb when she was pregnant, and swallowed a white mouse. The result of the divination was that the diviner said: 'The mouse is a symbol of the dragon.' Next, it narrates the birth affinity of Chan Master Zhiyi, then his ordination, then the beckoning of the monks, then his wandering. His mother asked him where the food came from, and Chan Master Zhiyi used his compassionate heart to point to a thatched hut, which turned into a rice field; pointing to a source of water, the water turned into oil. The current Maosui Village and Youhe River still exist. Next, it narrates the enlightenment of Dasu, then the promotion of teachings in Jinling, then the humble residence of Dingguang, then the preaching of Taiji, then the connection with Guan Wang Yuquan, the article is very long. Finally, it narrates the passing away of Chan Master Zhiyi. It also says that when Chan Master Zhiyi had not returned to Jingzhu, the monks of Dayun Temple were still young, and Lun (referring to Chan Master Zhiyi) sent a practitioner out of the city, and blamed him for delaying the time. The practitioner said: 'I saw the pond under the mountain as clear as a mirror, and in the clear water shadow, buildings and pavilions appeared, and I watched for a long time without realizing it.' Lun said: 'This is where the Bodhisattva lives, let the dragon god protect it temporarily, do not reveal it.' Now there is a Dragon King Temple in the temple, which is this Golden Dragon Pond. The junior master Xingjian transformed into a farming ox, and was robbed and beheaded on the way back from Lizhou. Xingjian held his head and chased the robbers, and the robbers returned the ox, and offered himself as a slave to repent and apologize. Now the Xiang family in the manor are descendants of the robbers.' The article does not have the name of the author, only the words 'Master Monk Sida Ba', which was reprinted in the Mid-Autumn Festival of the fifteenth year of Shaoxing (Destroyed edition). Later, Geng Jifu, the magistrate of Fangzhou, thought that the content was false, and destroyed it on November 8th of the tenth year of Chunxi, and reprinted it.
持元庵真慈不從。耿喻以頌云。見邊不見邊。是則名擔板。莫作如是念。透脫澄天眼。知彼不知此。是名執一義。斷除人我相。彼是我亦是。意慈不欲立。教碑于禪剎。而耿不平。年賒路杳。同異難詢。但文有可恨者。意若綢繆。而不能補苴罅漏。語如怪誕。而不能張皇幽眇。固南軒所蔑也。彼張無盡關王祠堂記。誰能摧之。自古聖賢澤及天下。利濟未來。不幸非良史者書之。千載之下。文不足以垂世。而盛德大業亦湮沒無聞。反不若田父．田媼之附名詩史也。陶潛預為祭文。杜牧自撰墓誌。彼非惡穢史之不足。著其實而拙學之不足。知其心耶。非此人何以動鴻儒。非此筆何以銘哲匠。涵蓋相應。啐啄同時。其誰不深嘉而屢嘆。又作者土人也。言玉泉詳而大蘇金陵天臺事例。皆蹖駁。輒錄為後序。備撿計者。
(附南嶽下)慧命
郭姓。梁大通二生。于長沙出家。人以為入如來室者。十五誦法華。七日終部。他文亦然。度戒。咨稟恩光禪師。三載大通要妙。與南嶽友善。謂岳。吾與子植因凈業。遠而結之。正以西方為期。岳曰。區區之意。孰敢少忘。但願龍驥之尾。無拒蒼蠅。道士孟壽久棲仙城山。期心反正。且以居館充建寺宇。忽夢金甲者數百。嚴衛館側。號令相警。若有所待。壽曰。豈異人將至邪。
明日命至。壽即舍所居。未幾命曰。始造之寺。尚煩經置。豈棄禪觀。縈心於此。乃歸長沙。法音禪師同郡王氏亦凈土友。命攜音手。顧笑曰。時至不行。謂之貪生。可去不去。謂之茍欲。吾其去矣。音曰。相知之義。寧不俟我十日。命豎兩指曰。過此不可。且示疾一日而終。周天和三年十月五日也。或目天人持幢幡降。或聞房宇唱善哉音。奇香異樂彌日不散。十日後音終。瑞相亦同。
慧耀
襄陽岐氏。度戒。訪鄭川命及南嶽思。思嘆其于實相觀善有玄趣。居數年。思逝。欲隱武當。至巴丘道懿相攜居江陵導因積。十四年智者返里。嘆故鄉不乏賢友。足為楷模。仁壽三年二月示疾。思命二師來。迓三月六日坐逝。眾夢寶剎傾倒。葬荊州內華。
(九第后)法素
長安人。操業奇卓。教主專勸行福。在江表頻設萬人會。夜才告竟。明即成辦。唐取王世充。素在洛圍。有镕金像余米作糜賑餓事。險譎不書。
釋門正統第八(終)
【現代漢語翻譯】 現代漢語譯本 明日命至。壽（人名）即將捨棄所居住的地方。沒過多久，壽說：『當初建造的寺廟，還需我來安排佈置。難道要我放棄禪修觀想，把心思放在這些事情上嗎？』於是返回長沙。法音禪師是同郡人王氏的朋友，也是凈土宗的同修。壽命法音禪師握住他的手，笑著說：『時機到了卻不走，叫做貪生；可以走卻不走，叫做茍且貪圖。我該走了。』法音禪師說：『相知的情義，難道不能等我十天嗎？』壽豎起兩根手指說：『過了這時間就不行了。』之後略微示現疾病，一天後就去世了。那是周天和三年十月五日。有人看到天人拿著幢幡降臨，有人聽到房屋裡唱著『善哉』的聲音。奇異的香氣和音樂，持續了整天沒有消散。十天後，法音禪師也去世了，出現的瑞相也相同。
慧耀（人名） 襄陽岐氏人。受過戒。拜訪鄭川命和南嶽思（慧思禪師）。慧思禪師讚歎他對於實相觀的理解，具有深刻的玄妙之處。住了幾年后，慧思禪師去世。慧耀想要隱居武當山，到達巴丘后，與道懿一起居住在江陵導因寺。十四年後，智者大師返回故鄉，讚歎故鄉不缺少賢能的朋友，足以成為楷模。仁壽三年二月，慧耀示現疾病。智者大師命鄭川命和道懿兩位法師前來，在三月六日坐化去世。眾人夢見寶剎傾倒。安葬在荊州內華。
（九第后）法素（人名） 長安人。操守和事業都非常傑出。教主專門勸他行善積福。在江表多次舉辦萬人法會。晚上才宣告結束，第二天就能準備好。唐朝攻取王世充時，法素在洛陽城被圍困。他熔化金像，用剩餘的米煮粥，來賑濟飢餓的人。他所經歷的危險和詭詐，這裡就不記載了。
釋門正統第八（終）
【English Translation】 English version The end is near. Shou (personal name) is about to leave his residence. Not long after, Shou said, 'The temple that was initially built still requires me to arrange and set it up. Should I abandon Chan meditation and contemplation, and focus my mind on these matters?' Thereupon, he returned to Changsha. Dharma Master Fayin was a friend of Wang from the same county, and also a fellow practitioner of Pure Land Buddhism. Shou instructed Dharma Master Fayin to hold his hand, and smiled, saying, 'To not leave when the time has come is called clinging to life; to not leave when one can leave is called being opportunistic and greedy. I should depart.' Dharma Master Fayin said, 'The meaning of knowing each other, can you not wait for me for ten days?' Shou held up two fingers, saying, 'Beyond this, it is not possible.' Afterwards, he slightly manifested illness, and passed away one day later. That was the fifth day of the tenth month of the third year of the Zhou Tianhe era. Some saw heavenly beings descending holding banners, and some heard the sound of 'Excellent!' chanting in the rooms. Strange fragrance and music lasted all day without dissipating. Ten days later, Dharma Master Fayin also passed away, and the auspicious signs that appeared were the same.
Huiyao (personal name) A person from the Qi clan of Xiangyang. He received the precepts. He visited Zheng Chuanming and Nanyue Si (Zen Master Huisi). Zen Master Huisi praised his understanding of the contemplation of reality, which had profound and mysterious aspects. After living there for several years, Zen Master Huisi passed away. Huiyao wanted to live in seclusion on Mount Wudang. After arriving at Baqiu, he lived with Daoyi at Daoyin Temple in Jiangling. Fourteen years later, Zhiyi returned to his hometown, praising that his hometown did not lack virtuous friends, who were sufficient to be role models. In the second month of the third year of the Renshou era, Huiyao manifested illness. Zen Master Zhiyi instructed Dharma Masters Zheng Chuanming and Daoyi to come, and he passed away sitting in meditation on the sixth day of the third month. The crowd dreamed of a precious temple collapsing. He was buried in Neihua, Jingzhou.
(After the ninth chapter) Fasu (personal name) A person from Chang'an. His conduct and career were both outstanding. The leader of the teachings specifically encouraged him to perform good deeds and accumulate blessings. He held ten-thousand-person assemblies many times in Jiangbiao. It was only announced to be over at night, and it could be prepared the next day. When the Tang Dynasty captured Wang Shichong, Fasu was besieged in Luoyang. He melted golden statues and used the remaining rice to cook porridge to relieve the hungry. The dangers and deceptions he experienced will not be recorded here.
Orthodoxy of the Buddhist Gate, Volume Eight (End)