X75n1515_續佛祖統紀

卍新續藏第 75 冊 No. 1515 續佛祖統紀續佛祖統紀諸師列傳之一法照法師文杲法師智覺法師永清法師子儀法師允澤法師元凱法師性澄法師蒙潤法師弘濟法師本無法師允若法師善繼法師續佛祖統紀諸師列傳之二必才法師普曜法師正壽法師子實法師大佑法師慧日法師子思法師普容法師祖禰法師弘道法師友奎法師如玘法師自朋法師大山法師良玉法師元領法師紹宗法師

No. 1515

續佛祖統紀卷之一

北峰印法師法嗣

法師法照

字晦巖。臺州黃巖大墺人。俗姓童氏。族聚四百餘年。父冕。事佛崇善里苾童佛。生九子。師居其次。母陳氏。夢日[雨/貝]褰裳得之妊。十二月乃娩。氣貌奇偉。耳垂肩。眼瞱瞱如電。方入小學。根器已不凡。讀儒書多穎悟。年十三繼父志。愿為僧。禮聖水宣公出家。一夕歸自外寺。僧望兩炬晶熒近接之。乃目光也。月溪暉公言于多福堪首座曰。此子異。必振吾宗。堪為剃落。自後肄業東掖。精進教乘。三𨵃大藏。出遊諸方。先往北禪謁北峰印法師。次參蔣山琰淅翁。北峰住下竺。招師歸。講論授受冷然有得。北峰順寂。振錫東還。錢丞相作高僧堂以延之。年三十三出住陽淡。改住天臺大慈。遷聖水。史衛王舉住云間延慶。繼遷鳳山

褒親。丞相史永公舉住四明。延慶．海順二師自日本來聽講。請所撰讀教記。繪師像歸國。高麗崔丞相亦致書問佛法大旨。乞九祖圖。且遺師縹瓷缽及金硯匣香藥。育王虛席。郡請兼住辭。曰。自梁隋已降。達磨智者各有宗承。舉癡絕沖。自代[閫-木+(夭-(乂-(必-心)))]師奪寺園為酒庫。師即排包而遁道。出東掖。兩山學徒歡迎于境上。宏齋包公屈致智者真覺。重祖庭也。理宗聞師名。來住下天竺。尋遷上竺。補右街鑒義。特賜佛光法師。進錄左街。賜金襕袈裟。召見倚桂閣。對御稱旨。時集慶寺成。有旨命開山。力辭。舉白蓮觀主南峰誠法師以代。明年誠圓寂。特旨轉左右街都僧錄。令兼住。不許辭免。御書晦巖二大字賜之。師曰。開無礙講。凡禪教律三宗學徒雲集。聞者多所解悟。召見延相殿講華嚴經。又大書靈山堂以賜。遣侄武經即童炎奉震翰歸里。東宮成引見后右殿講般若經。再賜紫金襕衣。齋于明華殿。力奏還山。度宗即位。敕再住上天竺。前後閱二十四年。平章賈魏公為造塔于寺之東岡。奏請額天巖塔院。賜田三頃以助香燈。是年秋示疾。移歸塔院。卻藥屏醫。作文自祭。中秋之夕書偈云。仙壽八十。我多九年。虛空掇轉。大用現前。擲筆端坐而逝。享年八十又九。僧臘七十四。生於淳凞

【現代漢語翻譯】現代漢語譯本：褒親（地名）。丞相史永公推薦（師）住持四明（地名）。延慶、海順二位法師從日本前來聽講。請（師）將所撰寫的讀教記（佛教著作）和繪製的師父畫像帶回國。高麗崔丞相也致信詢問佛法的大致宗旨，並請求（師）賜予九祖圖。並且贈送了師父縹瓷缽以及金硯匣和香藥。育王寺的住持之位空缺，郡里請求（師）兼任住持，（師）推辭說：『自從梁朝隋朝以來，達磨（Bodhidharma）和智者（智顗，Zhiyi）各有宗派傳承。』舉癡絕沖（僧人名），擅自代替[閫-木+(夭-(乂-(必-心)))]師奪取寺院園林作為酒庫。師父隨即收拾行裝逃離，從東掖（地名）出走。兩山的學徒在邊境上歡迎（師父）。宏齋包公以禮聘請智者真覺（僧人名），是爲了尊重祖庭啊。理宗（皇帝名）聽聞師父的名聲，請（師）住持下天竺寺。不久遷往上竺寺，補任右街鑒義（官職名），特別賜予佛光法師的稱號，晉升爲左街僧錄司，賜予金襕袈裟。召見（師）在倚桂閣，（師）的對答符合皇帝的心意。當時集慶寺建成，有旨意命令（師）開山（指擔任住持），（師）極力推辭，推薦白蓮觀的觀主南峰誠法師代替。第二年誠法師圓寂，皇帝特旨轉任（師）為左右街都僧錄，命令（師）兼任住持，不許辭免。皇帝親筆書寫『晦巖』兩個大字賜予（師）。師父說：『開設無礙講座，凡是禪宗、教宗、律宗的學徒都雲集而來，聽聞的人大多有所理解和領悟。』召見（師）在延相殿講解華嚴經，又大書『靈山堂』賜予（師）。派遣侄子武經，也就是童炎，奉皇帝的親筆信回鄉。東宮建成后引見（師）在後右殿講解般若經，再次賜予紫金襕衣，在明華殿設齋供養。師父極力請求回山。度宗（皇帝名）即位，下令再次住持上天竺寺，前後經歷了二十四年。平章賈魏公為（師）在寺的東岡建造塔，上奏請求賜額為天巖塔院，賜予田地三頃用來資助香火。這年秋天（師）生病，搬回塔院。拒絕服藥，謝絕醫生，寫文章自己祭奠自己。中秋之夜書寫偈語說：『仙人的壽命是八十，我多了九年。虛空隨意撥轉，大用就在眼前。』擲下筆端坐而逝。享年八十九歲，僧臘七十四年。生於淳熙（年號）。

【English Translation】 English version: Baoqin (place name). Chancellor Shi Yonggong recommended (the master) to reside at Siming (place name). Venerable Yanqing and Venerable Haishun came from Japan to listen to the lectures. They requested (the master's) written 'Annotations on Teachings' (Buddhist work) and a painted portrait of the master to take back to their country. The Korean Chancellor Cui also sent a letter inquiring about the main principles of Buddhism and requested the 'Nine Ancestors Picture'. Furthermore, he gifted the master a celadon bowl, a gold inkstone box, and incense and medicine. The position of abbot at Yuwang Temple was vacant, and the prefecture requested (the master) to concurrently serve as abbot, (the master) declined, saying: 'Since the Liang and Sui dynasties, Bodhidharma and Zhiyi (Zhiyi) each have their own lineages.' Chi Juechong (name of a monk) presumptuously replaced [閫-木+(夭-(乂-(必-心))] Master, seizing the temple garden to use as a wine cellar. The master then packed his belongings and fled, departing from Dongye (place name). Disciples from both mountains welcomed (the master) at the border. Hongzhai Bao Gong respectfully invited Zhi Zhe Zhen Jue (name of a monk), to honor the ancestral temple. Emperor Lizong (name of emperor) heard of the master's reputation and invited (the master) to reside at Lower Tianzhu Temple. Soon after, he moved to Upper Zhu Temple, filling the position of Jianyi of the Right Street (name of official position), and was specially granted the title of 'Buddha Light Dharma Master', promoted to the Left Street Monastic Registrar, and bestowed a gold-embroidered kasaya. He was summoned to the Yigui Pavilion, where (the master's) responses pleased the emperor. At that time, Jiqing Temple was completed, and an imperial decree ordered (the master) to 'open the mountain' (meaning to become the abbot), (the master) strongly declined, recommending Dharma Master Nanfeng Cheng, the abbot of Bailian Monastery, to take his place. The following year, Dharma Master Cheng passed away, and the emperor specially ordered (the master) to be transferred to the position of Chief Monastic Registrar of the Left and Right Streets, ordering (the master) to concurrently serve as abbot, without allowing him to decline. The emperor personally wrote the two large characters 'Hui Yan' and bestowed them upon (the master). The master said: 'I am opening unobstructed lectures, and students from the Chan, Teaching, and Vinaya schools are gathering, and those who hear them mostly gain understanding and insight.' He was summoned to the Yanxiang Hall to lecture on the Avatamsaka Sutra, and the emperor also wrote 'Ling Shan Hall' in large characters and bestowed it upon (the master). He sent his nephew Wu Jing, also known as Tong Yan, to return to his hometown with the emperor's personal letter. After the East Palace was completed, he was introduced to lecture on the Prajna Sutra in the Rear Right Hall, and was again bestowed a purple-gold embroidered robe, and a vegetarian feast was held in the Minghua Hall. The master strongly requested to return to the mountain. Emperor Duzong (name of emperor) ascended the throne and ordered him to reside at Upper Tianzhu Temple again, which lasted for twenty-four years. Grand Councilor Jia Weigong built a pagoda for (the master) on the eastern hill of the temple, and requested that it be named Tianyan Pagoda Courtyard, and granted three qing of land to support the incense offerings. In the autumn of that year, (the master) fell ill and moved back to the pagoda courtyard. He refused medication, dismissed the doctors, and wrote an essay to offer a self-sacrifice. On the night of the Mid-Autumn Festival, he wrote a verse saying: 'The lifespan of immortals is eighty, I have nine years more. Turning the void at will, the great function is right before me.' He threw down his pen, sat upright, and passed away. He lived to the age of eighty-nine, with seventy-four years as a monk. He was born in the Chunxi (era name).

乙巳七月二十八日。終於咸淳八月十五日。大弟子妙聲．繼席及時舉等四十餘人。手度一百餘人。奉全身窆。以衣發窆金地天巖墓。導初志也。次年賜謚普通法師。塔曰慈應。師以學問之淵博。識見之峻拔。機鋒之敏捷。度量之廓容。禪律無不貫通。等視幻世。不物於物。人莫得以涯涘窺。宜德表叢林。名薄海外。上而冕旒簡知。下而名公鉅卿。皆愿與交。衡臺之道至師尤盛。有讀教記二十卷行世。其餘法語遺文具見別集。法師行果號南澗。住天竺靈鷲。與湯文清公漢為莫逆交。有唱和詩文。又乞檜于吳中學士云。昨荷許頒蟠檜。足仞慨特。然非托世契。不敢致此請。倘蒙踐言。遴選二株高大相稱者即授以的。俾群目聳觀。飛來增勝。亦不孤珍賜也(云云)。無文燦禪師祭之以文曰。我昔游長安。見公飛來峰下。挾病負貪轍煩車。殆公授之館。餉之泉石。納之圖𦘕中。倏而來。忽而逝。公不以久數而厭且殆也。綠[竺-二+哀]青箬西還大江之南。今七十年矣。量如泰山之納云。氣如春風之著物。公風度儀軌耽耽心目間也。去年秋。伯氏還京師。公以書來。感慨激越。與昔者往來書詞大異。既讀而疑曰。老子將厭人間世乎。何其言之訣也。不幾何時。前之疑者遂信然矣。烏乎。悲夫口不必講而心法合於契經。眾不必多

【現代漢語翻譯】乙巳年七月二十八日圓寂，終於咸淳八年八月十五日。大弟子妙聲、繼席以及時舉等四十餘人，親自度化一百餘人。奉全身安葬，以衣物和頭髮安葬于金地天巖墓。這是導初的遺志。次年，朝廷賜謚號為普通法師，塔名為慈應。法師以學問的淵博、識見的卓越、機鋒的敏捷、度量的寬廣而著稱，禪宗和戒律無不貫通。他平等看待虛幻的世界，不被外物所束縛，人們無法測度他的深淺。他足以成為叢林的表率，名聲遠播海外。上至朝廷官員，下至名公巨卿，都願意與他交往。衡臺的道統至法師這裡尤為興盛。有《讀教記》二十卷流傳於世，其餘的法語和遺文都收錄在別集中。法師的法號為南澗，住在天竺靈鷲寺。與湯文清公漢是莫逆之交，有唱和的詩文。又向吳中的學士乞求檜樹，（學士）回覆說：『昨天承蒙您允許頒賜蟠檜，我非常感激。然而，如果不是託付給志同道合的人，我不敢提出這樣的請求。如果蒙您應允，挑選兩株高大相稱的檜樹授予我，讓眾人仰望觀賞，為飛來峰增添勝景，也不辜負您的珍貴賜予。』（大意如此）。無文燦禪師用祭文祭奠他說：『我過去遊歷長安，在飛來峰下見到您，身患疾病，揹負著貪慾的重負，車馬勞頓。您授予我館舍，用泉水和石頭款待我，將我納入圖畫之中。您忽而來，忽而逝，不因為時間長久而厭倦。從綠[竺-二+哀]青箬西還到大江之南，至今已經七十年了。您的度量如同泰山容納雲霧，您的氣度如同春風吹拂萬物。您的風度和儀態深深地印在我的腦海中。去年秋天，伯氏回到京城，您寫信給我，感慨激越，與過去往來的書信大不相同。我讀後疑惑地說：『老禪師將要厭倦人間了嗎？』為什麼說得如此決絕啊！沒過多久，之前的疑惑就應驗了。唉！悲痛啊！口不必講，而心法與契經相合。眾人不必多，

【English Translation】 Passed away on the 28th day of the seventh month of the Yi Si year, and finally on the 15th day of the eighth month of the Xianchun eighth year. His chief disciples, Miaosheng, Jixi, and Shiju, along with forty-some others, personally ordained over a hundred people. They respectfully entombed his whole body, burying his clothes and hair in the Jindi Tianyan tomb. This was Daochu's original intention. The following year, the court bestowed the posthumous title of 'Ordinary Dharma Master,' and the pagoda was named 'Ciying' (Compassionate Response). The master was known for his profound learning, sharp insights, quick wit, and broad-mindedness, mastering both Chan (Zen) and Vinaya (discipline). He regarded the illusory world with equanimity, not being attached to external things, and people could not fathom his depth. He was worthy of being a model for the Sangha (Buddhist community), and his reputation spread overseas. From court officials to famous ministers, all wished to associate with him. The lineage of Hengtai flourished especially with the master. There are twenty volumes of 'Annotations on Reading the Teachings' ('Du Jiao Ji') circulating in the world, and the rest of his Dharma talks and posthumous writings are collected in separate collections. The Dharma Master's Dharma name was Nanjian, and he resided in Lingjiu Temple (Vulture Peak Temple) in Tianzhu (India). He was a close friend of Tang Wenqing Gong Han, and they had poems and writings in response to each other. He also requested cypress trees from the scholar Yun in Wuzhong, who replied: 'Yesterday, I was grateful to be allowed to bestow Pan cypress trees. However, if it were not entrusted to someone with the same aspirations, I would not dare to make such a request. If you would agree, select two tall and matching cypress trees to grant me, so that the public can look up and admire them, adding to the beauty of Feilai Peak (Flying Peak), and not betraying your precious gift.' (The gist is like this). Chan Master Wencan offered a eulogy, saying: 'I once traveled to Chang'an and saw you at the foot of Feilai Peak, suffering from illness, burdened with the weight of greed, and weary from travel. You granted me lodging, treated me with spring water and stones, and included me in the painting. You came and went suddenly, without being tired of the long time. From the green [竺-二+哀] Qingruo returning west to the south of the Yangtze River, it has been seventy years now. Your measure is like Mount Tai embracing the clouds, your spirit is like the spring breeze touching all things. Your demeanor and deportment are deeply imprinted in my mind. Last autumn, Bo returned to the capital, and you wrote to me, full of emotion, very different from the letters we exchanged in the past. After reading it, I wondered: 'Is the old Chan master going to be tired of the human world?' Why did he speak so decisively! Not long after, the previous doubt was confirmed. Alas! How sad! The mouth does not need to speak, but the mind-dharma is in accordance with the sutras. The crowd does not need to be large,'

而光𦦨厭于靈竺。貨不必殖而揮斥富於猗頓。天地大矣。如此人品百年能幾見哉。尚記昔者侍坐時。升降進退。眼中無凡子。韻如叔凱。清如小山。雅如貫卿。和如養直。颙颙印印。應接不暇。今三子者已不可作。小山深入臺云。燦也眩甚。亦將槁死江南澤中。今北道主人亦不復見矣。遙想北山之下。疏通巖戶自若也。玲瓏臺觀自若也。鮮明松桂自若也。一世人物能復如昔之盛乎。斂不知以何日。葬不知以何時。塔不知以何地。長安故人既不我告。天地闊遠。欲問無所也。我哀無聲。我言無文。山中猿鶴。間應斷魂。

總庵心法師法嗣

法師文杲

字如晦。姓喻盛氏。其先開封人。生秀之華亭。自號古鏡。以母初妊嘗驚窹大圓鏡也。早失恃怙。慶寧寺僧師訓謂出家可以報德。師從之。十八受具戒。性醇。謹一郁多羅未嘗去體。時臺宗推總庵心公．坦庵英公。師游其間盡究宗旨。一夕夢韋天神執雙箭處層閣。師欲升未能。忽垣庵從旁招之。平躋𨆈視。皆大教古軸。若干親題抄者。早起識于慶寧之壁垣。庵住天竺靈山。請為第一座。坦庵聞其提唱。嘆曰。吾缽囊有所付矣。從容次言及執箭事。垣庵曰。子神交賢聖。晚迭住上下兩竺。此其兆乎。嘉定戊辰住青鎮廣福塔寺。有盜數十。攜兇具夜至。師略無

【現代漢語翻譯】現代漢語譯本：而光孝寺的僧人厭惡靈隱寺的僧人。商人不必囤積貨物，卻揮霍得比猗頓（Yidun，春秋時魯國富翁）還富有。天地如此之大，這樣的人品百年能見到幾個呢？還記得以前侍奉的時候，一舉一動，眼中沒有平庸之輩。風度像王叔凱（Wang Shukai），清高像謝小山（Xie Xiaoshan），文雅像關漢卿（Guan Hanqing），溫和像楊直（Yang Zhi）。莊重恭敬，應接不暇。如今這三位已經不可能再出現了。謝小山深入臺州雲霧之中，光彩奪目，但也終將枯槁而死在江南水澤之中。如今北道的主人也再也見不到了。遙想北山之下，疏通巖洞依然如故，精巧的樓臺亭閣依然如故，鮮明的松樹桂樹依然如故。這一代的人物還能恢復到昔日的盛況嗎？入殮不知道在什麼時候，安葬不知道在什麼時候，建塔不知道在什麼地方。長安的老朋友們都不告訴我，天地如此廣闊遙遠，想要詢問也沒有地方。我的悲哀沒有聲音，我的言語沒有文采。山中的猿猴白鶴，偶爾發出悲鳴，令人斷魂。

總庵心法師的法嗣

法師文杲（Wengao），字如晦（Ruhui），姓喻盛氏（Yu Shengshi），祖籍開封，出生于秀州華亭。自號古鏡（Gujing），因為母親懷孕時曾夢見巨大的圓鏡。早年喪失父母，慶寧寺的僧人師訓（Shixun）說出家可以報答恩德，法師便跟隨了他。十八歲受具足戒，天性純樸謹慎，一件郁多羅（Yudoluo，袈裟的一種）從未離身。當時臺宗推崇總庵心公（Zongan Xingong）、坦庵英公（Tan'an Yingong），法師遊學於他們之間，窮盡了他們的宗旨。一天晚上夢見韋天神（Weitian Shen，佛教護法神）拿著雙箭站在樓閣上，法師想要上去卻不能。忽然垣庵（Yuan'an）從旁邊招呼他，於是平穩地登上樓閣觀看，都是大教的古老軸卷，還有許多親筆題寫的抄本。早晨醒來在慶寧寺的墻壁上認出了夢中的景象。垣庵住在天竺靈山（Tianzhuling Mountain），請法師擔任第一座。坦庵聽了他的說法，感嘆道：『我的衣缽有可以託付的人了。』從容地談到夢中執箭的事情，垣庵說：『你與神靈賢聖交往，晚年將輪流住在上下天竺寺，這是預兆啊。』嘉定戊辰年，法師住持青鎮廣福塔寺（Qingzhen Guangfu Pagoda Temple）。有幾十個盜賊拿著兇器夜裡來到寺廟，法師一點也不...

【English Translation】 English version: And the monks of Guangxiao Temple detested the monks of Lingyin Temple. Merchants did not need to hoard goods, yet they squandered wealth more lavishly than Yidun (a wealthy man from the state of Lu during the Spring and Autumn period). Heaven and earth are vast, how many people of such caliber can be seen in a century? I still remember when I used to attend upon them, every movement and gesture, there were no ordinary people in their eyes. Their demeanor was like Wang Shukai's, their purity like Xie Xiaoshan's, their elegance like Guan Hanqing's, their gentleness like Yang Zhi's. Solemn and respectful, I was overwhelmed. Now, these three can no longer be found. Xie Xiaoshan has gone deep into the clouds of Taizhou, dazzlingly bright, but will eventually wither and die in the swamps of Jiangnan. Now, the master of the northern path is also no longer to be seen. I imagine beneath North Mountain, the clearing of the rocky caves remains as it was, the exquisite pavilions and towers remain as they were, the vibrant pines and cassia trees remain as they were. Can the people of this generation ever return to the glory of the past? I do not know on what day the encoffining will take place, I do not know when the burial will be, I do not know where the pagoda will be built. The old friends in Chang'an do not tell me, heaven and earth are so vast and distant, there is nowhere to ask. My sorrow is voiceless, my words are without eloquence. The apes and cranes in the mountains occasionally respond with mournful cries, breaking the soul.

Successor of Dharma Master Zongan Xin

Dharma Master Wengao, styled Ruhui, surname Yu Shengshi, whose ancestors were from Kaifeng, was born in Xiuzhou Huating. He called himself Gujing (Ancient Mirror), because his mother dreamed of a large round mirror when she was first pregnant. He lost his parents early in life. The monk Shixun of Qingning Temple said that leaving home could repay kindness, so the Dharma Master followed him. At the age of eighteen, he received the full precepts. He was pure and cautious by nature, and an 'yudoluo' (a type of robe) never left his body. At that time, the Tiantai school revered Zongan Xingong and Tan'an Yingong. The Dharma Master traveled among them, exhaustively studying their doctrines. One night, he dreamed that Weitian Shen (a Buddhist guardian deity) was holding two arrows and standing on a pavilion. The Dharma Master wanted to go up but could not. Suddenly, Yuan'an beckoned him from the side, and he smoothly ascended to view ancient scrolls of the Great Teaching, as well as many personally inscribed copies. He awoke early and recognized the scenes from his dream on the walls of Qingning Temple. Yuan'an lived on Tianzhu Ling Mountain, and invited the Dharma Master to be the first seat. Tan'an heard his teachings and exclaimed, 'I have someone to entrust my robe and bowl to!' He calmly spoke of the dream of holding arrows, and Yuan'an said, 'You have divine communion with sages and saints, and in your later years you will alternately reside in the Upper and Lower Tianzhu Temples. This is a sign!' In the year of Jiading Wuchen, the Dharma Master resided at Qingzhen Guangfu Pagoda Temple. Dozens of thieves came to the temple at night with weapons, but the Dharma Master was not at all...

怖意。空所蓄與之。嘗謂學不悟則不能洞徹佛意。行不密則不能優入聖域。是故諸三昧期或七七晝夜。歲率為常。間舉似總庵之偈曰。一隊癡漢患顛。四七晝夜不眠。費盡娘生氣力。分明掘地討天。又遷吳王之時。思薦福云間之延慶。鳳山之褒親。惟廣福前後三至焉。壬辰秋詔主天竺靈山。端平三年中使赍御奩。賜無量壽佛像。建閣嚴奉。奎章大書其扁。昭回雲漢。嘉凞己亥上竺虛席。京兆端明趙公與權奏。無以易文杲。詔曰可。明年意若有不豫。抗章請退。先是信人羅氏創寶華院。擬師開山。至是適副其愿。上竺挽請益力。師乃還。天旱。大士出明慶寺。六月晦。師入奏謝。丙寅皇帝詣寺請禱。師啟白辭意懇切。上契震哀。駕回而雨。即班左街僧錄。主管教門公事之旨。及佛慧法師之號。未幾詔主靈山。聽學者日不下數千指。歲饑。雲水之眾無歸。獨靈山不戶。其入腹皆果然。建僧堂以贍眾。廣懺室以熏修。增置畎畝靡費不舉。嘗述住持十箴。自儆不逮。務誠實以成智行。依定慧以導律儀。弘道德以接方來。崇梵福以裨國祚。量才能以為翊輔。合禮義以識安危。用悉檀以應眾機。儉一己以興百廢。明因果以護常住。立法度以振紀綱。缺一於斯。虛名何益。端明平齋洪公咨夔。見而題曰。此古鏡磨鏡法也。久后光明透

【現代漢語翻譯】現代漢語譯本：

對於『怖意』（畏懼之心），要像空虛的容器一樣接納它。我曾說過，學習佛法而不領悟，就不能徹底明白佛的意旨；修行不謹慎，就不能深入聖人的境界。因此，禪定期間有時會連續四十九個晝夜，每年都這樣進行。期間，我曾引用總庵禪師的偈語說：『一群愚癡的人患了癲狂病，四十九個晝夜不睡覺。費盡了母親生養的氣力，分明是在掘地尋找青天。』

後來，在遷往吳王的時候，我考慮推薦薦福寺、云間寺的延慶寺和鳳山的褒親寺，但最終只去了廣福寺三次。壬辰年秋天，我奉詔主持天竺靈山寺。端平三年，朝廷派使者送來御賜的妝奩，以及無量壽佛像，並建造樓閣莊嚴供奉，還用奎章閣的字型題寫匾額，光彩照耀如雲漢。嘉熙己亥年，上竺寺住持的位置空缺，京兆尹趙公上奏說沒有人比文杲更合適。皇帝下詔說可以。第二年，我感到身體不適，上書請求退隱。此前，信徒羅氏建立了寶華院，打算請我去做開山祖師，到這時正好如願。上竺寺極力挽留，我還是回去了。那年天旱，大士像被請到明慶寺祈雨。六月三十日，我入宮向皇帝謝恩。丙寅日，皇帝親自到寺廟祈禱，我懇切地表達了辭退的意願，皇帝深受感動。回宮后，天就下雨了。於是我被授予左街僧錄的職位，主管佛教事務，並賜予『佛慧法師』的稱號。不久，我又奉詔主持靈山寺，每天來學習的人不下數千。那年鬧饑荒，很多雲游僧人無家可歸，只有靈山寺沒有關門，所有來這裡的人都能吃飽飯。我建造僧堂來供養僧眾，擴建懺悔室來幫助修行，增加田地，各種開支沒有停止。我曾寫下『住持十箴』來警醒自己，恐怕自己做得不夠好。要務求誠實來成就智慧和德行，依靠禪定和智慧來引導戒律，弘揚道德來接引四方來客，崇尚佛事來幫助國家昌盛，衡量自己的才能來輔佐他人，遵循禮義來認識安危，運用四悉檀來適應眾生的根機，節儉自己來興辦各種事業，明白因果來守護寺院的常住財產，制定法規來整頓綱紀。如果有一條做不到，虛名又有什麼用呢？端明殿學士平齋洪咨夔見到后題寫道：『這是古鏡磨鏡的方法啊，長久以後光明自然會透出來。』 English version:

Regarding 'Bhaya-mati' (the mind of fear), receive it like an empty vessel. I once said that if one studies Buddhism without understanding, one cannot thoroughly comprehend the Buddha's intention; if one's practice is not discreet, one cannot deeply enter the realm of the saints. Therefore, the periods of Samadhi sometimes last for forty-nine days and nights, and this is done every year. During this time, I once quoted the verse of Zen Master Zong'an, saying: 'A group of foolish people suffer from madness, not sleeping for forty-nine days and nights. Exhausting the strength of their mother's birth, they are clearly digging the ground to find the sky.'

Later, when moving to the Prince of Wu, I considered recommending Jianfu Temple, Yanqing Temple in Yunjian, and Baoqin Temple in Fengshan, but in the end, I only went to Guangfu Temple three times. In the autumn of the Ren-chen year, I received an imperial decree to preside over Lingyin Temple in Tianzhu. In the third year of Duanping, the court sent an envoy with imperial dowry and an Amitabha Buddha statue, and built a pavilion to solemnly enshrine it, also writing a plaque with the calligraphy of Kuizhang Pavilion, its brilliance shining like the Milky Way. In the Ji-hai year of Jiaxi, the position of abbot of Shangzhu Temple was vacant, and Zhao Gong, the magistrate of Jingzhao, memorialized that no one was more suitable than Wen Gao. The emperor decreed that it was acceptable. The following year, feeling unwell, I submitted a memorial requesting retirement. Prior to this, the believer Luo established Baohua Monastery, intending to invite me to be the founding abbot, and at this time, it coincided with his wish. Shangzhu Temple strongly urged me to stay, but I still returned. That year there was a drought, and the Bodhisattva statue was brought to Mingqing Temple to pray for rain. On the thirtieth day of the sixth month, I entered the palace to thank the emperor. On the Bing-yin day, the emperor personally went to the temple to pray, and I earnestly expressed my intention to resign, deeply moving the emperor. After returning to the palace, it rained. Thereupon, I was granted the position of Left Street Senglu (僧錄, Buddhist registrar), in charge of Buddhist affairs, and given the title of 'Dharma Master of Buddha Wisdom' (佛慧法師). Before long, I was again ordered to preside over Lingyin Temple, with no fewer than several thousand students coming to learn every day. That year there was a famine, and many wandering monks had nowhere to go, but only Lingyin Temple did not close its doors, and all who came here were fed. I built monks' halls to support the Sangha, expanded the repentance chambers to help practice, and increased the fields, with no expenses spared. I once wrote the 'Ten Admonitions for Abbots' to warn myself, fearing that I was not doing well enough. One must strive for honesty to achieve wisdom and virtue, rely on Samadhi and wisdom to guide the precepts, promote morality to receive guests from all directions, revere Buddhist affairs to help the country prosper, measure one's own talents to assist others, follow etiquette to recognize safety and danger, use the four siddhantas to adapt to the faculties of sentient beings, be frugal with oneself to promote various undertakings, understand cause and effect to protect the permanent property of the monastery, and establish laws to rectify discipline. If one fails in any of these, what is the use of a false name? Hong Zi-kui (洪咨夔), the Academician of Duanming Hall, saw it and wrote: 'This is the method of polishing an ancient mirror; after a long time, the light will naturally shine through.'

【English Translation】 English version:

Regarding 'Bhaya-mati' (the mind of fear), receive it like an empty vessel. I once said that if one studies Buddhism without understanding, one cannot thoroughly comprehend the Buddha's intention; if one's practice is not discreet, one cannot deeply enter the realm of the saints. Therefore, the periods of Samadhi sometimes last for forty-nine days and nights, and this is done every year. During this time, I once quoted the verse of Zen Master Zong'an, saying: 'A group of foolish people suffer from madness, not sleeping for forty-nine days and nights. Exhausting the strength of their mother's birth, they are clearly digging the ground to find the sky.'

Later, when moving to the Prince of Wu, I considered recommending Jianfu Temple, Yanqing Temple in Yunjian, and Baoqin Temple in Fengshan, but in the end, I only went to Guangfu Temple three times. In the autumn of the Ren-chen year, I received an imperial decree to preside over Lingyin Temple in Tianzhu. In the third year of Duanping, the court sent an envoy with imperial dowry and an Amitabha Buddha statue, and built a pavilion to solemnly enshrine it, also writing a plaque with the calligraphy of Kuizhang Pavilion, its brilliance shining like the Milky Way. In the Ji-hai year of Jiaxi, the position of abbot of Shangzhu Temple was vacant, and Zhao Gong, the magistrate of Jingzhao, memorialized that no one was more suitable than Wen Gao. The emperor decreed that it was acceptable. The following year, feeling unwell, I submitted a memorial requesting retirement. Prior to this, the believer Luo established Baohua Monastery, intending to invite me to be the founding abbot, and at this time, it coincided with his wish. Shangzhu Temple strongly urged me to stay, but I still returned. That year there was a drought, and the Bodhisattva statue was brought to Mingqing Temple to pray for rain. On the thirtieth day of the sixth month, I entered the palace to thank the emperor. On the Bing-yin day, the emperor personally went to the temple to pray, and I earnestly expressed my intention to resign, deeply moving the emperor. After returning to the palace, it rained. Thereupon, I was granted the position of Left Street Senglu (僧錄, Buddhist registrar), in charge of Buddhist affairs, and given the title of 'Dharma Master of Buddha Wisdom' (佛慧法師). Before long, I was again ordered to preside over Lingyin Temple, with no fewer than several thousand students coming to learn every day. That year there was a famine, and many wandering monks had nowhere to go, but only Lingyin Temple did not close its doors, and all who came here were fed. I built monks' halls to support the Sangha, expanded the repentance chambers to help practice, and increased the fields, with no expenses spared. I once wrote the 'Ten Admonitions for Abbots' to warn myself, fearing that I was not doing well enough. One must strive for honesty to achieve wisdom and virtue, rely on Samadhi and wisdom to guide the precepts, promote morality to receive guests from all directions, revere Buddhist affairs to help the country prosper, measure one's own talents to assist others, follow etiquette to recognize safety and danger, use the four siddhantas to adapt to the faculties of sentient beings, be frugal with oneself to promote various undertakings, understand cause and effect to protect the permanent property of the monastery, and establish laws to rectify discipline. If one fails in any of these, what is the use of a false name? Hong Zi-kui (洪咨夔), the Academician of Duanming Hall, saw it and wrote: 'This is the method of polishing an ancient mirror; after a long time, the light will naturally shine through.'

徹。似無待磨。諸禪莫被老行者熱瞞道不須拂拭。時北澗簡師亦有讚辭。又以四無自厲。謂然無盡燈。續無聲漏。坐無生境。觀無量壽也。柏庭月公以四偈發明其趣。嘗疏嚴觀諸師異同。會歸於一。以啟學者。淳祐二年六服乙亥示寂于靈山。正𥨊先一日。力疾草奏。手書訣朝賢。或以藥進。正色曰。世間相常住。汝知之。手書偈。擲筆而逝。奉全身塔于月桂峰之右。謚其塔曰圓照。坐夏五十九。享年七十六。得度者幾二百人。得法者東掖．妙湛．延慶．如益．廣福．如皎．興福．懷總．先福．懷德．永寧．道彬．永福．德斌．慈感．普慧等十餘人。

嘯巖虎法師法嗣

法師智覺

號頑空。東嘉項氏簪纓之族。蚤惠就家塾。進倍群稚。十三舍家。禮郡之越興寺從定得度。甫具戒即白定曰。誓學臺乘。遍依諸老。隙地凈幾金玉寸陰決志大猷不弄筆墨。涼霄雨夕朗誦祖誥曰。吾以此代聲律。忽感而曰。卿先哲廣智．法智適也。在則人。亡則書。敢不勉諸。歸取二智遺書。沉潛反覆。砉然解會。回視群言如破竹矣。往見嘯巖于東掖山。巖已默識之。從容酬詰。尺圍鑰合。即俾冠冕多士。久之徜徉二竺間。柏庭．古云二主翁禮敬優異。先後命分其席庭。羅致尤勤。形諸偈語。紹定己丑春有旨。以禳禬事宣上竺

【現代漢語翻譯】現代漢語譯本徹（音譯，含義不詳）。似乎無需打磨。各位禪師不要被那些老修行者欺騙，說不需要拂拭。當時北澗簡師也有讚美的辭句。又以四無來勉勵自己，即燃無盡燈，續無聲漏，坐無生境，觀無量壽。柏庭月公用四句偈語來闡明其中的趣味。曾經疏通嚴觀諸師的異同，會歸於一，用來啓發學者。淳祐二年乙亥年，在靈山示寂。在正𥨊（音譯，含義不詳）前一天，強忍病痛草擬奏章，親手書寫訣別朝中賢士。有人進獻藥物，他嚴厲地說：『世間相是常住的，你們知道嗎？』然後手書偈語，擲筆而逝。全身塔安奉在月桂峰的右側。謚號他的塔為圓照。坐夏五十九年，享年七十六歲。得度者將近二百人，得法者有東掖（地名或人名）．妙湛（人名）．延慶（人名）．如益（人名）．廣福（人名）．如皎（人名）．興福（人名）．懷總（人名）．先福（人名）．懷德（人名）．永寧（地名或人名）．道彬（人名）．永福（地名或人名）．德斌（人名）．慈感（人名）．普慧（人名）等十餘人。

嘯巖虎法師的法嗣

法師智覺（人名）

號頑空（法號）。是東嘉項氏顯赫的家族。從小就聰慧，在私塾讀書時，比其他孩子進步更快。十三歲時捨棄家庭，在郡里的越興寺跟隨定（人名）剃度。剛受完戒就告訴定說：『我發誓要學習天臺宗的教義，遍訪各位老修行者。』利用空閑時間整理書桌，珍惜每一寸光陰，立下遠大的志向，不玩弄筆墨。在涼爽的夜晚和下雨的傍晚，朗誦祖師的教誨說：『我用這個來代替聲律。』忽然有所感悟說：『您是先哲廣智（人名）．法智（人名）的合適人選啊。活著的時候是人，去世后是書，怎能不勉勵自己呢？』回去取來二智的遺書，深入研究，豁然開朗。回頭看其他的言論，就像劈竹子一樣容易了。前往東掖山拜見嘯巖（人名），嘯巖已經默默地認識了他。從容地回答他的提問，就像鑰匙和鎖一樣吻合。於是讓他戴上帽子，穿上禮服。過了很久，他在二竺（地名）之間漫遊。柏庭（人名）．古云（人名）兩位主持對他禮敬有加。先後命令他分管自己的席位，羅致人才特別勤奮，把這些都寫在偈語里。紹定己丑年春天，有旨意因為禳禬（一種祭祀活動）的事情宣揚上竺（地名）。

【English Translation】 English version Che (transliteration, meaning unknown). It seems to require no polishing. All Chan masters, do not be deceived by those old practitioners who say there is no need to dust and wipe. At that time, Zen Master Jian of Beijian also had words of praise. He also encouraged himself with the Four Non-s, namely, burning inexhaustible lamps, continuing soundless leaks, sitting in the realm of non-birth, and contemplating immeasurable life. Public Yue of Boting used four verses to explain the interest in it. He once dredged the similarities and differences of the masters of Yan Guan, and brought them together to enlighten scholars. In the second year of Chunyou, the year of Yihai, he passed away at Lingshan. The day before Zheng𥨊 (transliteration, meaning unknown), he drafted a memorial with all his strength, and personally wrote a farewell to the virtuous officials in the court. Someone offered medicine, but he said sternly: 'The phenomena of the world are permanent, do you know that?' Then he wrote a verse, threw away his pen and passed away. His whole body pagoda was enshrined on the right side of Yuegui Peak. His pagoda was posthumously named Yuanzhao. He sat in summer for fifty-nine years and lived to the age of seventy-six. Nearly two hundred people were ordained, and more than ten people attained the Dharma, including Dongye (place name or person's name), Miaozhan (person's name), Yanqing (person's name), Ruyi (person's name), Guangfu (person's name), Rujiao (person's name), Xingfu (person's name), Huaizong (person's name), Xianfu (person's name), Huaide (person's name), Yongning (place name or person's name), Daobin (person's name), Yongfu (place name or person's name), Debin (person's name), Cigan (person's name), and Puhui (person's name).

Dharma heir of Dharma Master Xiaoyan Hu

Dharma Master Zhijue (person's name)

His style name was Wankong (Dharma name). He was from the prominent Xiang family of Dongjia. He was intelligent from an early age, and progressed faster than other children in the private school. At the age of thirteen, he left home and was ordained by Ding (person's name) at Yuexing Temple in the prefecture. As soon as he had received the precepts, he said to Ding: 'I vow to study the teachings of the Tiantai school and visit all the old practitioners.' He used his spare time to tidy up his desk, cherish every inch of time, and set great ambitions, not playing with pen and ink. On cool nights and rainy evenings, he recited the teachings of the patriarch, saying: 'I use this to replace vocal music.' Suddenly he felt inspired and said: 'You are a suitable candidate for the wise Guangzhi (person's name) and Fazhi (person's name) of the past. When alive, you are a person; when dead, you are a book. How can you not encourage yourself?' He went back to retrieve the posthumous writings of the two wise men, studied them in depth, and suddenly understood. Looking back at other words, it was as easy as splitting bamboo. He went to Dongye Mountain to visit Xiaoyan (person's name), who had already silently recognized him. He answered his questions calmly, like a key fitting a lock. So he let him wear a hat and dress in ceremonial robes. After a long time, he wandered between the Two Zhus (place name). The two abbots, Boting (person's name) and Guyun (person's name), treated him with great respect. One after another, they ordered him to take charge of their seats, and they were particularly diligent in recruiting talents, writing these things in verses. In the spring of the year of Jichou in Shaoding, there was an imperial decree to promote Shangzhu (place name) for the sake of the exorcism ceremony.

主僧赴南水門引見。庭方在假。師居座元。得旨代入峻事。王音褒嘉。賜賚甚渥。庭目疾久。擬告老。表師自代。牢讓乃已。出世明之。超杲濵海。凋瘵處旋。徙室嚴。京尹節齊．趙大資以大雄招。僅及。暮有旨住圓覺。學子繩繩雷動蟄奮。各隨根器。及玄鍵闔開。雖老同門叵測。首辟大義堂。雋徒質疑問難其中。滯于言則引之以意味。膠于玄則示之以正直。方將索之於意味徑直中。則舌端河漢濤瀾起伏。不使滯一隅矣。四處應緣一香未拈。有間焉則曰涅槃堂里看。眾莫涯其意。當示寂日。始撾鼓會眾。一瓣為嘯巖。償初心也。書偈曰。六十一年。弄巧成拙。末後翻身。虛空迸裂。擲筆而逝。僧臘四十七。龕留四日。阇維頂骨牙齒儼然于燼餘。塔藏歸云之東。師傾然而臞。穎邁超豁。筌罤名句。橐籥深徴。當講說時部帙皆屏去。惟趺坐默然。及臨筵捉麈則庭瓴決堤未足為駛。每言三千中道之談。乃性德圓具之旨。雖胚胎妙經中。由智者發其秘。法智宏闡深切著明。凈覺封執而失諸馴致。厥後謬謂三千克體則當俗諦。其毫𨤲千里之謂歟。早年假道禪關入太白無際之室。與諸老相抑揚。故見於講貫者。脫灑圓活與執袋上語者大遼邈矣。一日講至迦葉聞琴起舞。須彌涌沒低昂。海水騰波處。縱學流之說隨攻破之。俟其語窮意

盡。忽指露柱曰。請為諸人說。或謂師曰。盍著述乎。師曰吾不欲屋下架屋。因曉之曰。夫言所以達意。得意忘言。言忘則意亦忘。名相何有哉。龍猛建宗。達磨別傳。同工而異曲。安晚鄭丞相問曰。一人發真歸元。十方世界悉皆消殞。頑空消殞也無。師曰向甚處見頑空。又曰。好個佛堂未有佛在。師曰何處不稱尊。存耕趙開府為奏賜真悟大師之號。余公卿以內典問者。隨機啟迪。皆充然有得焉。一衲修然終老孝敬。方母病革呻吟。師為焚香哀懺即安。然而終子夜必盥漱誦經。資親于冥。寒暑造次不爽。把弟隨緣不問榮陋。傾缽勝新建置。輟施利。周貧急。所至皆然。此時餘事耳。

桐洲坦法師法嗣

法師永清

字夷仲。號古源。嘉興海鹽人徐氏。生嘉定乙亥十一月二十四日。在襁褓能稱佛號。其母驚異。年十二依邑之廣程萬壽寺義公習法華。甫三月背誦如流。二十剃髮受具戒。晨夜禮佛。聞華亭延慶桐洲法師學行高世。白義往從之。五年得其道。復見佛光于上竺。佛光偉視之。遂以為領袖。淳祐辛亥出世常熟報慈。越十年百廢具舉。丘公岳．常公懋．即公用雷皆因是知之。有舍田伍頃為立觀堂者。邑令尹俾文士為之記。辛酉遷杭之興福新像。設作猊軒。講貫無虛日。暇則與同志補涅槃經。未入科

【現代漢語翻譯】現代漢語譯本：盡。忽然指著露柱說：『請為各位說法。』有人對老師說：『何不著書立說呢？』老師說：『我不願屋下架屋。』於是開導他說：『言語是用來表達意思的，領會了意思就忘了言語。言語忘了，意思也忘了，名相又有什麼意義呢？龍樹菩薩建立宗派，達摩祖師特別傳授心法，方法不同而目標一致。』安晚鄭丞相問道：『一人證悟真如，迴歸本源，十方世界全部消亡，頑空是否也消亡了呢？』老師說：『你從哪裡見到頑空的？』又說：『好一座佛堂，可惜沒有佛在。』老師說：『哪裡不值得稱尊呢？』存耕趙開府上奏朝廷，賜予老師『真悟大師』的稱號。其他公卿用佛法向老師請教，老師隨機開導，都讓他們感到受益匪淺。老師一生穿著一件僧衣，安然終老，非常孝順母親。母親病重時，老師焚香哀切懺悔，母親隨即好轉。然而每天子夜必定洗漱誦經，在冥冥之中為母親祈福。無論寒暑，從不懈怠。老師的弟弟隨緣度日，不問榮辱。老師傾盡缽盂中的錢財，用於興建寺廟，救濟貧困急需之人，所到之處都是如此。這些只是老師的餘事罷了。

桐洲坦法師的法嗣

法師永清（字夷仲，號古源）

是嘉興海鹽人徐氏之子。生於嘉定乙亥年十一月二十四日。還在襁褓中就能唸誦佛號，他的母親感到非常驚異。十二歲時，跟隨同鄉廣程萬壽寺的義公學習《法華經》。僅僅三個月就能背誦如流。二十歲剃度受具足戒，早晚禮佛。聽說華亭延慶桐洲法師學問和品行都很高，於是告訴義公，前往跟隨他學習。五年後，得到了他的真傳。又在上竺寺見到佛光。佛光非常看重他，於是把他當作領袖。淳祐辛亥年，出任常熟報慈寺住持。過了十年，寺廟的各項事務都恢復了。丘公岳、常公懋、即公用雷都因此認識了他。有人捨棄了五頃田地，為他建造觀堂，縣令尹請文人為之作記。辛酉年，遷往杭州興福寺，重新塑造佛像，設立猊軒，每天講經說法，沒有空閑的時候。空閑時就和志同道合的人一起補寫《涅槃經》。還沒有參加科舉考試。

【English Translation】 English version: [End.] Suddenly pointing at the pillar, he said, 'Please speak for everyone.' Someone said to the teacher, 'Why not write books?' The teacher said, 'I don't want to build a house under a house.' So he enlightened him, saying, 'Words are used to express meaning. When you get the meaning, you forget the words. If the words are forgotten, the meaning is also forgotten. What is the meaning of names and forms? Nāgārjuna (龍猛) established a school, and Bodhidharma (達磨) transmitted a special teaching. They worked in the same way but with different tunes.' Prime Minister Zheng of Anwan asked, 'When a person realizes the truth and returns to the source, all the worlds in the ten directions disappear. Does the stubborn emptiness also disappear?' The teacher said, 'Where did you see the stubborn emptiness?' He also said, 'What a good Buddhist hall, but there is no Buddha in it.' The teacher said, 'Where is it not worthy of being revered?' Zhao Kaifu of Cungeng memorialized the court and bestowed upon the teacher the title of 'Great Master Zhenwu (真悟大師).' Other ministers and dukes asked him about Buddhist scriptures, and the teacher enlightened them according to their abilities, and they all felt benefited. He lived a simple life in one robe until his death, and was very filial to his mother. When his mother was seriously ill, the teacher burned incense and sincerely repented, and his mother recovered. However, he would always wash and recite scriptures at midnight to pray for his mother in the dark. He never slacked off, regardless of the cold or heat. His younger brother lived according to circumstances and did not ask about honor or disgrace. He used all the money in his bowl to build temples and help the poor and needy, and he did this wherever he went. These were just his spare time activities.

The Dharma heir of Dharma Master Tongzhou Tan

Dharma Master Yongqing (永清), styled Yizhong (夷仲), named Guyuan (古源)

He was Xu's son from Haiyan, Jiaxing. He was born on the 24th day of the 11th month of the Yi Hai year of Jiading. He could recite the Buddha's name in his infancy, which surprised his mother. At the age of twelve, he followed Yi Gong (義公) of Guangcheng Wanshou Temple (廣程萬壽寺) in his hometown to study the Lotus Sutra. In just three months, he could recite it fluently. At the age of twenty, he was ordained as a monk and received the full precepts. He worshiped the Buddha morning and night. He heard that Dharma Master Tongzhou (桐洲) of Yanqing (延慶) in Huating (華亭) was highly learned and virtuous, so he told Yi Gong and went to study with him. After five years, he received his true transmission. He also saw the Buddha's light at Shangzhu Temple (上竺寺). The Buddha's light valued him very much, so he regarded him as a leader. In the Xin Hai year of Chunyou, he became the abbot of Bao Ci Temple (報慈寺) in Changshu. After ten years, all the affairs of the temple were restored. Qiu Gongyue (丘公岳), Chang Gongmao (常公懋), and Ji Gongyonglei (即公用雷) all came to know him because of this. Someone donated five qing of land to build a Guantang (觀堂) for him, and the county magistrate Yin asked a scholar to write a record for it. In the Xin You year, he moved to Xingfu Temple (興福寺) in Hangzhou, re-sculpted the Buddha statues, and set up a Ni Xuan (猊軒), lecturing on the scriptures every day without any free time. In his spare time, he and like-minded people supplemented the Nirvana Sutra. He had not yet participated in the imperial examination.

者學徒賴之。增置田土以給饘粥。聲譽徹聞。壬戌召入內道場懺禱有驗。賜號祥應法師加紫服。甲子冬召至福寧殿講法華稱旨。內翰林公希逸贊其繪像云。得佛心。傳佛口。福寧殿上師子吼。蓋紀實也。甲戌歸舊隱。自時厥後世故相仍嘗遭剽掠。來牒伽黎。得之水濵。為靈山都講。歲余副參楊公鎮疆。起住南竺演福。嘗與林公論一心三觀。林曰。欲知智者空中假。即是南華周遍咸。師以為南華虛無之說豈同三觀真實名義者哉。要不可以文字語嘿會。林以偈謝曰。誰能會得渠三昧。便是宗家老大蟲。乃作興其寺。瓶立宏規。像龍云會。大昌教海。自是而始。寺右有肇法師講經處。名曰白蓮華遺蹟。猶存寺左。有僧史寧僧統塔。越在草莽。遷於肇之東。建堂三間。每月八日集同袍四十八人效廬山社修唸佛三昧。一日語眾曰。辨才在上竺年七十遂退歸龍井。吾年今已及不可復留。亦退歸白蓮華。天竺．南湖爭致之。辭不復往。偶行山後卓錫得泉。觱沸甘美辟以為池。名曰祥應。示不忘本也。師姿狀瑰秀襟期灑落。所至多有建立。日誦法華雖老不懈。亦有言句傳諸其人。自更憂患。一味退斂。作貧老歌以見志。布衣蔬食隨化委順而已。隨建四七晝夜法華期懺。僅再舉。示疾而終。辛卯正月十日也。壽七十七。臘五十七。茶毗齒

不壞。舍利燦然。二月四日藏骨肇寧之西。中順大夫牟[岳-狺+市]為作塔上之。銘有曰。昔田命其子曰。我死必葬西門豹邊。其履行與吾等。而王伯鸞宜相近今古。源塔近肇寧。得非志行之同者歟。

冶堂模法師法嗣

法師子儀

鳳山其號也。會稽上虞人。其父陳□。在宋知縣溫之樂清。為元兵所執。不屈而死。師在襁褓。其母懷抱歸里。家益窶。十歲依郡之大善寺德公。㖟以梵書。一覽即嘿誦。又五年祝髮稟戒。尋從冶堂于華涇報本。習智者教。治堂遷臺之國清。又侍焉。悉究其學。繼游錢唐。謁雲夢澤公于演福。俾綱維其眾。由是聲譽驟起。嘗手寫法華經三帙。其一以墨。二用黃金。三則出指血也。出世餘姚之積慶。辨香卒歸冶堂。至大初觀光上國。高麗沈王．璋王秉意教門傾心內典。問法師授據經論。談辨云興。引見武宗。皇帝降璽書復臺之瀑布。既領寺事。廣興土木。更瓶殿宇及佛菩薩天神之像。明年朝京賜金納失失伽黎。加佛智強范海月寶凈妙慧大師號。特命講經三藏試鴻臚卿以冠其首。繼奉青宮令旨。撰金剛膽巴上師行業傳。書成經進。同高僧傳入藏。賜賚優渥。薦沐綸音。升住杭之天竺靈山。師極力振興。犯律軌者擯斥焉。持行業者與進焉。人多嚴憚之。四方學子棲止輪下。師

【現代漢語翻譯】現代漢語譯本：不壞之身。舍利（śarīra，遺骨）光彩奪目。二月四日，將骨灰安葬在肇寧的西邊。中順大夫牟[岳-狺+市]為他建造了塔，並在塔上銘文說：『過去田子方囑咐他的兒子說，我死後一定要葬在西門豹的旁邊，他的行為與我相符。』而王伯鸞也應該與古人相近。源塔靠近肇寧，難道不是因為他們的志向和行為相同嗎？冶堂模法師的法嗣法師子儀，字鳳山，會稽上虞人。他的父親陳□，在宋朝擔任知縣，管理溫州的樂清。被元兵抓住后，寧死不屈。法師當時還在襁褓之中，他的母親抱著他回到家鄉。家境更加貧困。十歲時，他依附於郡里的大善寺德公，德公教他梵文，他看一遍就能默默背誦。又過了五年，他剃度出家，受了戒。之後跟隨冶堂法師在華涇報本寺學習智者大師的教義。冶堂法師遷往臺州的國清寺，他又侍奉在側，完全掌握了他的學問。後來遊歷錢塘，在演福寺拜見雲夢澤公，雲夢澤公讓他管理寺院的僧眾。從此，他的聲譽迅速提升。他曾經手抄《法華經》三部，一部用墨書寫，兩部用黃金書寫，還有一部是用手指血書寫。後來在餘姚的積慶寺開壇講法，圓寂后歸葬于冶堂。至大初年，他前往上都（元朝首都）觀光。高麗的沈王（S 심wang，高麗國王的封號）、璋王（璋王，高麗國王的封號）秉持著對佛教的虔誠，傾心於佛經。向法師請教佛法，法師根據經論進行講解，辯論之聲如雲般興起。皇帝引見了他，武宗皇帝降下璽書，恢復了臺州的瀑布寺。他擔任寺院住持后，大興土木，重新修建了殿宇以及佛菩薩天神的塑像。第二年，他入朝覲見，皇帝賜給他金納失失伽黎（一種用金線織成的華麗服裝），並加封他為佛智強范海月寶凈妙慧大師。特命他講解《三藏經》，並授予他試鴻臚卿的頭銜。之後，他奉青宮（太子宮）的命令，撰寫了金剛膽巴上師的行業傳記。書寫完成後進獻給皇帝，與高僧的傳記一同傳入西藏。皇帝給予了他豐厚的賞賜。之後，他奉旨前往杭州的天竺靈山寺擔任住持。法師極力振興寺院，對於違反戒律的人，就加以驅逐；對於遵守戒律的人，就加以提拔。人們大多對他既敬畏又害怕。四方的學子都聚集在他的門下。法師 English version: He was not corrupt. The śarīra (relics) were radiant. On the fourth day of the second month, the bones were buried west of Zhaoning. Mou [岳-狺+市], the Grand Master of Zhongshun, built a pagoda for him and inscribed it, saying: 'In the past, Tian Zifang instructed his son, saying, 'After my death, be sure to bury me next to Ximen Bao, for his actions are in accordance with mine.' And Wang Boluan should also be close to the ancients. The Yuan Pagoda is close to Zhaoning, is it not because their aspirations and actions are the same?' He was a Dharma successor of Dharma Master Yetang Mo. Dharma Master Ziyi, also known as Fengshan, was a native of Shangyu, Kuaiji. His father, Chen □, served as the magistrate of Yueqing in Wenzhou during the Song Dynasty. He was captured by Yuan soldiers and refused to surrender, dying for his principles. The master was still in infancy. His mother carried him back to their hometown. The family became even poorer. At the age of ten, he relied on De Gong of the Great Good Temple in the prefecture. De Gong taught him Sanskrit, and he could silently recite it after reading it once. Five years later, he shaved his head and received the precepts. Then he followed Dharma Master Yetang at Baoben Temple in Huajing to study the teachings of Zhiyi. When Yetang moved to Guoqing Temple in Taizhou, he served him there again, fully mastering his learning. Later, he traveled to Qiantang and visited Yun Mengze Gong at Yanfu Temple. Yun Mengze Gong appointed him to manage the monastic community. From then on, his reputation rose rapidly. He once hand-copied three copies of the Lotus Sutra, one in ink, two in gold, and one in his own blood. Later, he opened a Dharma assembly at Jiqing Temple in Yuyao, and after his death, he was buried at Yetang. At the beginning of the Zhida era, he went to Shangdu (the capital of the Yuan Dynasty) for sightseeing. King Shen (S 심wang, a title for the King of Goryeo) and King Zhang (King Zhang, a title for the King of Goryeo) of Goryeo, upholding their devotion to Buddhism, were devoted to the Buddhist scriptures. They asked the Dharma Master for teachings, and the Dharma Master explained according to the scriptures, and the sound of debate arose like clouds. The emperor received him in audience, and Emperor Wuzong issued an imperial edict to restore the Waterfall Temple in Taizhou. After he took over as abbot of the temple, he carried out large-scale construction, rebuilding the halls and statues of Buddhas, Bodhisattvas, and heavenly deities. The following year, he went to court and the emperor bestowed upon him a golden nasisi qali (a gorgeous garment woven with gold thread) and conferred upon him the title of Great Master of Buddha Wisdom, Strong Discipline, Sea Moon, Pure and Wonderful Wisdom. He was specially ordered to lecture on the Tripiṭaka and was granted the title of Trial Honglu Qing to crown his head. Later, he received an order from the Qing Palace (the Crown Prince's Palace) to write a biography of the deeds of Vajra Dam-pa Guru. After the book was completed, it was presented to the emperor and entered Tibet along with the biographies of eminent monks. The emperor bestowed upon him generous rewards. After that, he was ordered to serve as abbot of Lingyin Temple in Hangzhou. The Dharma Master made great efforts to revitalize the temple. Those who violated the precepts were expelled; those who upheld the precepts were promoted. People mostly respected and feared him. Students from all directions gathered under his tutelage. The Dharma Master

【English Translation】 Not corrupt. The śarīra (relics) were radiant. On the fourth day of the second month, the bones were buried west of Zhaoning. Mou [岳-狺+市], the Grand Master of Zhongshun, built a pagoda for him and inscribed it, saying: 'In the past, Tian Zifang instructed his son, saying, 'After my death, be sure to bury me next to Ximen Bao, for his actions are in accordance with mine.' And Wang Boluan should also be close to the ancients. The Yuan Pagoda is close to Zhaoning, is it not because their aspirations and actions are the same?' He was a Dharma successor of Dharma Master Yetang Mo. Dharma Master Ziyi, also known as Fengshan, was a native of Shangyu, Kuaiji. His father, Chen □, served as the magistrate of Yueqing in Wenzhou during the Song Dynasty. He was captured by Yuan soldiers and refused to surrender, dying for his principles. The master was still in infancy. His mother carried him back to their hometown. The family became even poorer. At the age of ten, he relied on De Gong of the Great Good Temple in the prefecture. De Gong taught him Sanskrit, and he could silently recite it after reading it once. Five years later, he shaved his head and received the precepts. Then he followed Dharma Master Yetang at Baoben Temple in Huajing to study the teachings of Zhiyi. When Yetang moved to Guoqing Temple in Taizhou, he served him there again, fully mastering his learning. Later, he traveled to Qiantang and visited Yun Mengze Gong at Yanfu Temple. Yun Mengze Gong appointed him to manage the monastic community. From then on, his reputation rose rapidly. He once hand-copied three copies of the Lotus Sutra, one in ink, two in gold, and one in his own blood. Later, he opened a Dharma assembly at Jiqing Temple in Yuyao, and after his death, he was buried at Yetang. At the beginning of the Zhida era, he went to Shangdu (the capital of the Yuan Dynasty) for sightseeing. King Shen (S 심wang, a title for the King of Goryeo) and King Zhang (King Zhang, a title for the King of Goryeo) of Goryeo, upholding their devotion to Buddhism, were devoted to the Buddhist scriptures. They asked the Dharma Master for teachings, and the Dharma Master explained according to the scriptures, and the sound of debate arose like clouds. The emperor received him in audience, and Emperor Wuzong issued an imperial edict to restore the Waterfall Temple in Taizhou. After he took over as abbot of the temple, he carried out large-scale construction, rebuilding the halls and statues of Buddhas, Bodhisattvas, and heavenly deities. The following year, he went to court and the emperor bestowed upon him a golden nasisi qali (a gorgeous garment woven with gold thread) and conferred upon him the title of Great Master of Buddha Wisdom, Strong Discipline, Sea Moon, Pure and Wonderful Wisdom. He was specially ordered to lecture on the Tripiṭaka and was granted the title of Trial Honglu Qing to crown his head. Later, he received an order from the Qing Palace (the Crown Prince's Palace) to write a biography of the deeds of Vajra Dam-pa Guru. After the book was completed, it was presented to the emperor and entered Tibet along with the biographies of eminent monks. The emperor bestowed upon him generous rewards. After that, he was ordered to serve as abbot of Lingyin Temple in Hangzhou. The Dharma Master made great efforts to revitalize the temple. Those who violated the precepts were expelled; those who upheld the precepts were promoted. People mostly respected and feared him. Students from all directions gathered under his tutelage. The Dharma Master

皆待以殊禮。嘗曰初學難同老成(云云)。累職充講。乃分內事。初學之士離父師。棄鄉井。非負道念奚能至是。吾等據宗師之位。不以禮貌汲引。使其望涯而退。寧不為斷佛種人。延祐中沈王游江淅。集諸山碩德于郡之明慶律寺。啟如意輪懺期。竣事設伊蒲饌。有司供張。推王中居高座廁。諸山下席。法師昌言於前曰。今日齊事誰為之。審斯禮。甚非王者待教門之意。即令撤下其座。王欣然服從。即延諸山上席。聞者莫不韙之。尋歸越城。購別業。奉母氏食息其中。夷險不貶其志。至治初英宗皇帝踐祚。入覲被旨再住下天竺。名香驲騎絡繹于道。錫予無虛日。明年復趨上京。寓慶壽寺之西堂。名公鉅卿從師論道。戶外車馬常滿鄈丘。李公仲賓．吳興子昂趙公．漁陽鮮于伯機．東陽柳公道傳皆與師交。詩文酬唱累滿卷軸。師以母老。欽省侍丞欲還里。至下邳。忽得微疾。顧謂左右曰。吾平昔講貫。鮮事利養。雖處住持。然皆廢弛之餘。力莫能興。思仰聖上鴻福。少展未景。今既若此。時緣可知。而等能以白金奉吾母。死無所憾。言畢書偈遂卒于舟中。是歲丙寅十一月十日也。其徒奉遺骨歸葬受經之石奇山。世壽八十五。僧臘四十三。所著有讀教私記。其詩文曰天游集。前奎章學士蜀郡虞公為之序。師神觀雄邁。音吐如

【現代漢語翻譯】現代漢語譯本皆以特殊的禮節對待他。他曾說，初學者難以和經驗豐富的人一樣（以下省略）。多次擔任講席，乃是分內之事。初學的僧人離開父母和師長，拋棄家鄉，如果不是有堅定的求道信念，怎麼能來到這裡？我們身居宗師的地位，如果不以禮貌來引導提拔他們，使他們因為期望渺茫而退卻，豈不是斷絕佛種之人？延祐年間，沈王巡遊江浙，在郡城的明慶律寺聚集各山有德高僧，開啟如意輪懺法會。法會結束后，準備伊蒲齋飯。有關部門負責供應，推舉沈王坐在高座上，眾僧坐在下席。法師當衆說道：『今日的齋飯，誰來主持？』審視這種禮節，實在不是王者對待佛教的態度。隨即下令撤下沈王的座位，沈王欣然服從，立即邀請眾僧坐上席位。聽到的人沒有不贊同的。不久后，法師回到越城，購買了別院，奉養母親在其中安居。無論境遇是順利還是艱難，他的志向都沒有改變。至治初年，英宗皇帝即位，法師入朝覲見，被皇帝下旨再次住持下天竺寺。進獻名香和驛馬的使者絡繹不絕，賞賜沒有一天是空缺的。第二年，再次前往京城，住在慶壽寺的西堂。許多名公巨卿跟隨他論道，門外的車馬常常擠滿道路。李公仲賓、吳興趙子昂、漁陽鮮于伯機、東陽柳公道傳都與法師交好，詩文唱和積累了很多卷軸。法師因為母親年老，想要回去侍奉，擔任侍丞想要回鄉。到達下邳時，忽然得了小病。他回頭對身邊的人說：『我平時講經說法，很少追求名利供養。雖然擔任住持，但都是在寺廟廢弛之後，力量不足以振興。想要仰仗聖上的洪福，稍微展現一下自己的願望，現在既然這樣，時機和緣分可知。你們如果能用白金奉養我的母親，我死也沒有什麼遺憾了。』說完寫下偈語，就在船中去世了。那年是丙寅年十一月十日。他的弟子們護送他的遺骨，歸葬在受經的石奇山。世壽八十五歲，僧臘四十三年。所著有《讀教私記》，他的詩文集名為《天游集》，前奎章學士蜀郡虞公為之作序。法師神態雄偉豪邁，聲音洪亮。

【English Translation】 English version All treated him with special courtesy. He once said, 'It is difficult for beginners to be the same as experienced practitioners' (etc.). He repeatedly filled the position of lecturer, which was his duty. Novice monks leave their parents and teachers, abandoning their hometowns. If they did not have a firm commitment to the path, how could they have come this far? We, who hold the position of masters, if we do not guide and promote them with courtesy, causing them to retreat due to a lack of hope, would we not be cutting off the lineage of the Buddha? During the Yan祐 period, Prince Shen toured Jiang浙, gathering eminent monks from various mountains at Mingqing Law Temple in the prefecture to initiate the 如意輪懺 (Ruyilun Chan - Wheel of Wishes Repentance) ceremony. After the ceremony, 伊蒲饌 (Yibuzhuan - a vegetarian meal) was prepared. The relevant authorities were responsible for the supplies, and Prince Shen was recommended to sit on the high seat, while the monks sat on the lower seats. The Dharma master proclaimed in front of everyone, 'Who will preside over today's meal?' Examining this etiquette, it was truly not the way a king should treat the Buddhist community. He immediately ordered the removal of Prince Shen's seat, which Prince Shen gladly complied with, and then invited the monks to sit on the upper seats. Everyone who heard this praised it. Soon after, the Dharma master returned to Yuecheng, purchased a separate residence, and provided for his mother to live there. Whether the circumstances were favorable or difficult, his aspirations did not diminish. At the beginning of the Zhizhi era, Emperor Yingzong ascended the throne. The Dharma master went to the court to pay respects and was ordered by the emperor to reside at Lower Tianzhu Temple again. Messengers presenting 名香 (Mingxiang - famous incense) and 驲騎 (Yiqi - express horses) arrived in an endless stream, and there was not a day without rewards. The following year, he went to the capital again, residing in the west hall of Qingshou Temple. Many famous officials and dignitaries followed him to discuss the Dharma, and the carriages and horses outside the door often filled the road. Li Gong Zhongbin, Wu Xing Zhao Zi'ang, Yu Yang Xianyu Boji, and Dongyang Liu Gong Daoduan were all friends with the Dharma master, and their poetry exchanges filled many scrolls. Because his mother was old, the Dharma master wanted to return to serve her, and the侍丞 (Shicheng - Attendant Censor) wanted to return to his hometown. When he arrived at Xiapi, he suddenly fell ill. He turned to those around him and said, 'I usually lecture on the scriptures and rarely pursue fame and fortune. Although I hold the position of abbot, it is after the temples have fallen into disrepair, and my strength is insufficient to revitalize them. I hope to rely on the emperor's great fortune to slightly fulfill my wishes, but now that it is like this, the timing and circumstances are known. If you can use white gold to support my mother, I will have no regrets when I die.' After saying this, he wrote a verse and passed away on the boat. That year was the tenth day of the eleventh month of the Bingyin year. His disciples escorted his remains back and buried them on Shiqi Mountain, where he had received the scriptures. He lived to be eighty-five years old, and his monastic age was forty-three years. He wrote the 《讀教私記》(Du Jiao Si Ji - Private Notes on Reading the Teachings), and his collection of poems and essays is called 《天游集》(Tian You Ji - Collection of Heavenly Wanderings), for which Yu Gong of Shujun, the former scholar of the Kui Zhang Pavilion, wrote the preface. The Dharma master's appearance was majestic and heroic, and his voice was loud and clear.

鐘。英風剛氣。震動山嶽。自國家崇尚教乘。海內宗匠莫不奮躍所長以趨至化。故世道益理教法益振。師出入禁闥二十年。際遇三朝。聖君賢相能以吾佛妙說彌縫昌運扶樹教基。使東南弘天臺之學者金舂玉應。為世所重。殆非偶然者矣。

剡源先師法嗣

法師允澤

字立翁。自號雲夢。越之剡溪人。俗姓求氏。師生時。伯父夢神人東下。輿服導從非常。明日瑞彩充幃。異香滿室乃娩。在褓襁。神氣沖裕。齠齔類成人。不茹世味。十四出家于報恩寺。投剡源妙悟法師得度。明年稟具。習法華．楞嚴．楞伽諸經。悉通大義。妙悟時主淅東西名剎。從學者常數百人。師侍巾瓶盡得其道。一心三觀之旨洞然無疑。年二十九出住崇壽。如新發硎。上慢退席。繼遷廣福。起廢歸侵。刻石猶在。復升延慶。講席大啟。樓殿𣇄新。粥魚齊鼓歲入有加。孤山以玄門廢。師起而寺復。開山之席乃成遠襲。國清以禪宗革。師出而論定。雨華之塵乃授同門。基故宮以創興源。而規畫之。而闡揚之。相形勢以恢演福。而指授之。而振起之。下至姚園五百羅漢寺日崇且辟而綱維之。余山建報恩為退處之地。龍井創安養為十方學子之歸。剡之報恩則又追崇其師之鄉也。一皆崇以棟宇。入以土田。慈恩之報意亦勤矣。師凡再詣闕庭。

【現代漢語翻譯】現代漢語譯本：鐘聲啊，英勇的氣概，震動山嶽。自從國家崇尚佛教，國內的宗師們沒有不奮發努力，發揮所長來達到至善的教化。因此世道更加順暢，教法更加興盛。法師出入皇宮二十年，經歷了三個朝代。聖明的君主和賢能的宰相能夠用佛陀精妙的教義來彌補昌盛的國運，扶持佛教的基礎，使得東南地區弘揚天臺宗的學者們，如同敲擊金石般應和，被世人所重視，這大概不是偶然的吧。

剡源先師的法嗣

法師允澤（Yunzhe），字立翁，自號雲夢，是越州剡溪人，俗姓求。法師出生時，伯父夢見神人從東方降臨，儀仗隊伍非常盛大。第二天，祥瑞的光彩充滿房間，奇異的香氣瀰漫室內，於是生下了他。在襁褓之中，神氣充沛，像個大人。幼年時就與衆不同，不沾染世俗的口味。十四歲在報恩寺出家，拜剡源妙悟法師為師，得以剃度。第二年受具足戒，學習《法華經》（Fahua Jing）、《楞嚴經》（Lengyan Jing）、《楞伽經》（Lengqie Jing）等經典，全部通曉其中的大義。妙悟法師當時主持浙東西一帶的名剎，跟隨他學習的人常常有數百人。法師侍奉師長，盡得其道，對一心三觀的宗旨完全明白無疑。二十九歲時出任崇壽寺住持，如同新磨的刀刃一般鋒利，傲慢的人都退席了。後來遷往廣福寺，恢復了被侵佔的土地，刻在石頭上的記錄還在。又升任延慶寺住持，大規模地開設講席，樓殿煥然一新，齋粥和魚鼓的聲音整齊一致，每年的收入都有增加。孤山因為玄門衰敗而荒廢，法師出面恢復了寺廟，開山住持的位置才得以長久延續。國清寺因為禪宗的變革而衰落，法師出面進行論證，雨華庵的住持之位才授予了同門。在舊宮的基礎上建立興源寺，規劃它，闡揚它。觀察地勢來擴建福寺，指導它，振興它。下至姚園五百羅漢寺，一天比一天興盛，並且管理它。在余山建造報恩寺作為退隱的地方，在龍井建立安養院作為十方學子的歸宿。剡地的報恩寺又是爲了追念他的老師的家鄉。所有這些都用高大的房屋來裝飾，用土地來充實，報答慈恩的心意真是勤懇啊。法師曾經兩次前往京城。

【English Translation】 English version: The bell tolls, a heroic spirit, shaking mountains and peaks. Since the nation began to revere Buddhism, all the eminent masters within the country have strived to exert their talents to achieve ultimate enlightenment. Consequently, the world has become more orderly, and the Buddhist teachings have flourished. The Dharma Master entered and exited the imperial palace for twenty years, experiencing three dynasties. Wise rulers and virtuous ministers were able to use the Buddha's profound teachings to mend the prosperous fortune of the nation and support the foundation of Buddhism, enabling scholars in the southeast region who propagated the Tiantai school to resonate like striking gold and jade, and to be valued by the world. This was probably not accidental.

Successor of the Venerable Master of Shanyuan

Dharma Master Yunzhe (允澤), styled Liweng (立翁), self-proclaimed Yunmeng (雲夢), was a native of Shanxi (剡溪) in Yuezhou (越州), with the secular surname Qiu (求). When the Master was born, his uncle dreamed of a divine being descending from the east, with an extraordinarily grand entourage. The next day, auspicious colors filled the room, and an unusual fragrance permeated the chamber, and he was born. In his swaddling clothes, he possessed a rich spirit, resembling an adult. In his childhood, he was different from others, not indulging in worldly tastes. At the age of fourteen, he left home at Bao'en Temple (報恩寺), becoming a disciple of Dharma Master Miaowu (妙悟) of Shanyuan (剡源), and was ordained. The following year, he received the full precepts, studying the Lotus Sutra (Fahua Jing 法華經), Surangama Sutra (Lengyan Jing 楞嚴經), Lankavatara Sutra (Lengqie Jing 楞伽經), and other scriptures, fully understanding their profound meanings. At that time, Dharma Master Miaowu presided over famous temples in the east and west of Zhejiang, and there were often hundreds of students following him. The Master served his teacher diligently, fully attaining his teachings, and had no doubt about the principles of the One Mind Threefold Contemplation. At the age of twenty-nine, he took up the position of abbot at Chongshou Temple (崇壽寺), like a newly sharpened blade, causing arrogant individuals to withdraw. Later, he moved to Guangfu Temple (廣福寺), recovering the encroached lands, and the inscriptions on the stone still remain. He was then promoted to abbot of Yanqing Temple (延慶寺), where he extensively opened lecture halls, and the buildings were renovated. The sounds of porridge and fish drums were consistent, and the annual income increased. Gushan (孤山) was abandoned due to the decline of Xuanmen (玄門), but the Master stepped forward to restore the temple, and the position of the founding abbot was able to continue for a long time. Guoqing Temple (國清寺) declined due to the changes in the Chan school, but the Master came forward to make a determination, and the position of the abbot of Yuhua Hermitage (雨華庵) was then granted to a fellow disciple. He founded Xingyuan Temple (興源寺) on the site of the old palace, planning it and expounding on it. He observed the terrain to expand Fu Temple (福寺), guiding it and revitalizing it. Down to the Five Hundred Arhats Temple (五百羅漢寺) in Yaoyuan (姚園), it became more and more prosperous day by day, and he managed it. He built Bao'en Temple (報恩寺) on Yushan (余山) as a place for retreat, and founded Anyang Institute (安養院) in Longjing (龍井) as a refuge for students from all directions. The Bao'en Temple (報恩寺) in Shanxi (剡溪) was also built to commemorate his teacher's hometown. All of these were adorned with grand buildings and filled with land, and his intention to repay kindness was truly diligent. The Master went to the capital twice.

世祖神功文武皇帝召見。問佛法大旨。賜齊香殿。授以紅金襕大衣。錫佛慧玄辨之號。璽書屢降。光被諸方。便教之冠于禪者。實師之功也。翰林伯淳張公苾為權實之教魁。圓頓之宗碩者。殆非虛語。大德丁酉七月十六日留偈示寂于南竺演福。越八日門人奉遺骨塔于龍井之安養。春秋六十有七。僧夏五十有三。得法弟子志安．元凈．性澄．凈真．宗渠等四十餘人。師歷名剎七複道場。二被璽書。三其道德之隥重。考焰之輝赫。一時王公大臣交致問法。宗工磌士北面服膺者亦有所自矣夫。

東屏吾法師法嗣(佛光下)

法師元凱

號南叟。以南天竺演福第一座出世青鎮廣福。初寺西向而紆。議開正路以易之。三十年弗克底成。延祐三年南叟既至。以弘教為急務。故人從之者日益眾。乃架橋芙蓉浦曰翠波。疏榛穢直至。車溪墓道。作門揭其扁曰。車溪祖關。又構亭曰景遠。所以尊祖也。始開正路得大坦平。所以繼志也。宋大參陳公簡齊奉祠于寺。與大儒葉天經．詩僧大圓叟洪智講道賦詩。作三老亭于浦上。既久廢。南叟亦即其基作亭以復其舊。所以敬賢也。翰林待制周仁榮寺記云。南叟之行學事業迥異於眾。宜所建立。克輝前哲。故喜道之以為記。

雲夢澤法師法嗣

法師性澄

因

【現代漢語翻譯】現代漢語譯本世祖神功文武皇帝召見了他，詢問佛法的主要宗旨，並賜予他齊香殿，授予他紅金襕大衣，賜予他『佛慧玄辨』的稱號。皇帝的詔書多次下達，他的光芒照耀四方，使他成為禪宗僧侶中的領袖，這實在是老師的功勞啊。翰林伯淳張公苾是權實之教的領袖，圓頓之宗的傑出人物，這絕不是虛言。大德丁酉年七月十六日，他在南竺演福寺留下偈語后圓寂。八天後，弟子們將他的遺骨安葬在龍井的安養塔中。他享年六十七歲，僧臘五十三年。得法的弟子有志安、元凈、性澄、凈真、宗渠等四十餘人。大師歷經多座名寺，七次重興道場，兩次受到皇帝的詔書嘉獎，三次提升他的道德地位，彰顯他的輝煌。一時間，王公大臣紛紛向他請教佛法，宗教學者和隱士們也紛紛向他學習，這都是有原因的。

東屏吾法師的法嗣（佛光下）

法師元凱，號南叟。從南天竺演福寺第一座的身份出世，來到青鎮廣福寺。最初，寺廟朝西，道路彎曲。商議開闢一條正路來改變這種情況，但三十年都沒有完成。延祐三年，南叟法師來到這裡，以弘揚佛法為首要任務，所以跟隨他的人日益增多。於是，他在芙蓉浦上架橋，名為翠波橋，疏通雜草，直達車溪墓道，並建造了一座門，題寫匾額為『車溪祖關』。又建造了一座亭子，名為景遠亭，以此來尊崇祖先。開始開闢正路，得到一大片平坦的土地，以此來繼承先人的遺志。宋朝的大參陳公簡齊在寺廟奉祀，與大儒葉天經、詩僧大圓叟洪智一起講道賦詩，在浦上建造了三老亭，但很久以後就荒廢了。南叟法師也在原來的基礎上建造亭子，恢復了舊貌，以此來尊敬賢人。翰林待制周仁榮在寺廟的記文中說，南叟法師的修行和事業與衆不同，所以他所建立的一切，能夠使前人的智慧更加光輝。因此，我很高興為他寫下這篇記文。

雲夢澤法師的法嗣

法師性澄因

【English Translation】 English version The Emperor Shizu (Temple name) Shenggong Wenwu (posthumous name) summoned him and inquired about the main principles of Buddhism, bestowing upon him the Qixiang Hall, granting him a red-gold kasaya (robe), and bestowing upon him the title 'Fohui Xuanbian' (Buddha's Wisdom, Profound Eloquence). Imperial edicts were issued repeatedly, and his light shone in all directions, making him the leader among Chan (Zen) monks. This was truly the teacher's merit. The Hanlin (Imperial Academy) scholar Zhang Gong Bi, styled Bochun, was a leader of the expedient and true teachings and an outstanding figure of the perfect and sudden school; this is by no means an exaggeration. On the sixteenth day of the seventh month of the Dingyou year of the Dade era, he left a verse and passed away at Nan Zhu Yanfu Temple. Eight days later, his disciples enshrined his remains in the Anyang Pagoda at Longjing. He lived to be sixty-seven years old, with fifty-three years as a monk. His Dharma-inheriting disciples included Zhi'an, Yuanjing, Xingcheng, Jingzhen, Zongqu, and more than forty others. The master visited many famous temples, restored seven monasteries, received imperial edicts twice, and elevated his moral status three times, demonstrating his brilliance. For a time, princes, dukes, and ministers all sought his teachings, and religious scholars and hermits also learned from him, and there was a reason for this.

Dharma heir of Dharma Master Dongping Wu (under the Buddha's light)

Dharma Master Yuankai, styled Nansou, emerged from the position of the first seat of Nan Tianzhu Yanfu Temple and came to Qingzhen Guangfu Temple. Initially, the temple faced west, and the road was winding. It was discussed to open a straight road to change this situation, but it was not completed for thirty years. In the third year of the Yanyou era, Dharma Master Nansou arrived and made the propagation of Buddhism his top priority, so the number of people who followed him increased day by day. Therefore, he built a bridge over Furongpu, named Cuibo Bridge, cleared the weeds, and went straight to the Chexi Cemetery Road, and built a gate, inscribing the plaque 'Chexi Ancestral Pass'. He also built a pavilion called Jingyuan Pavilion to honor the ancestors. He began to open a straight road and obtained a large flat land to inherit the legacy of his predecessors. Chen Gong Jianqi, a great counselor of the Song Dynasty, offered sacrifices at the temple, and lectured and composed poems with the great Confucian Ye Tianjing and the poet monk Dayuansou Hongzhi, building the Sanlao Pavilion on the shore, but it was abandoned after a long time. Dharma Master Nansou also built a pavilion on the original foundation to restore its old appearance, in order to respect the virtuous. Zhou Renrong, a Hanlin awaiting edict, said in the temple's record that Dharma Master Nansou's practice and career were different from others, so everything he established could make the wisdom of his predecessors more brilliant. Therefore, I am very happy to write this record for him.

Dharma heir of Dharma Master Yunmeng Ze

Dharma Master Xingcheng Because

字以為號曰湛堂。家本越之會稽。故又以越溪為別號。父孫君滿。母姜氏。夢日輪從空而墮。既覺。初日正照其榻。師遂以生。幼有異質。四歲戲拈筆為佛像。授以經書即能成誦。若宿習然。至元丙子出家。投佛果寺石門殊律師。明年祝髮受具戒。持法華經以為日課。石門謂。三世佛法。戒為根本。而通其遮性雙單制聽止作之義。歲乙酉始依佛鑒铦法師為天臺之學。聞𣇄山講席之盛。更往依焉。尋歸侍石門。時弘公道夫．靜公仁叟適相密邇。二公皆宗門巨擘。朝夕咨扣得益為多。逮石門示寂。乃謁雲夢澤公于南天竺。一見深加器重。歷居要職。天臺國清寺實智者大師行道之所。或據而有之。且易教為禪。師不遠數千里走京師。具建置之顛末。白于宣政院。平復其舊。以秘密教不傳於東土。因稟戒于膽巴上師。既入其室而受覺海圓明之號。又從哈尊上師傳修習法門而究其宗旨。元貞乙未入覲于上京。賜食禁中。復以國清為言。宣政院為奏請降璽書加護。命弘公主之。辨正宗緒扶植教基。使來者有依庇焉。師欲東遊勾麗求天臺遺書。先上書其國之嗣王。而彼國答以無有遂止。再詣上京。陛辭而歸。大德丁酉出世東天竺之興源。丁未吳越大旱。師為說法禳禱。好事之家多為感動。指所有以活。其不能自食者死。無以斂。則為

掩其遺骸。仍作大會普度之。至大戊申遷住南天竺之演福。郡長官剡上其道行及濟人利物之功於行宣政院者。轉聞于朝。降璽書加護焉。至治壬戌驛召至京師。入對明仁殿。被旨于青塔寺校正經律論三藏。有司供張。歲時錫予為禮殊厚。駕幸文殊閣引見問勞。賜食正旦。及天壽節再朝于大明殿。賜以無量壽經。挍正事畢。特賜金襕袈裟加以御用衣段已給驛倦。將南還。俄有旨。即白塔寺建水陸大會。亟相東平忠獻王留升座說法。眾感悅服事。聞寵賚尤渥。仍降璽書加護。追號佛海大法師。一時文學侍從之臣皆賦詩以美之。泰定甲子選住上天竺。越至順辛未七年矣。是歲六月朔。撾鼓告眾曰。吾三住名山逾三十年。自行無益。世緣有限。雖愧不敏。古德風烈猶或可攀。即說偈。以辨才歸龍井自喻。眾固留不可。竟拂衣歸南竺云外齊。歲余東還佛果以終老焉。師所至學徒坌集。諸方宿衲素有時名者爭趨其座下。誨迪獎勵未嘗少怠。臺乘四書大小部講徹則復始。雄談博辨風駛濤涌。有疑而未決者折以數語。莫不冷然意解。晚年薦志凈業。晨昏繫念雖病不廢。曾屏絕左右修一心不亂觀門七晝夜。屢感瑞應。至於統領庶務。細靡密未始憚煩。規制庳陋則增廣𤨏之。居處弊壞則繕完之。資用儉薄則經度之。不以其涉于有為而忽之也

【現代漢語翻譯】現代漢語譯本：掩埋了他的遺骸，仍然舉行大型法會來超度他。至大戊申年，遷居到南天竺的演福寺。郡長官將他的道行以及濟世利人的功績上報給行宣政院，再轉達給朝廷。朝廷降下璽書加以庇護。至治壬戌年，用驛站的馬車召他到京師，進入明仁殿覲見。奉旨于青塔寺校正經、律、論三藏。有關部門提供各種所需，每年賞賜的禮品非常豐厚。皇帝駕臨文殊閣接見慰問，賜予食物，正旦和天壽節兩次在大明殿朝見，賜予《無量壽經》。校正事完畢，特別賜予金襕袈裟，加上御用的衣料，已經發放驛站的車馬，準備南還。不久又有旨意，在白塔寺建立水陸法會，急忙請來東平忠獻王留下來升座說法，眾人感動喜悅，心悅誠服。聽說受到的恩寵賞賜尤其豐厚，仍然降下璽書加以庇護，追封號為佛海大法師。一時文學侍從之臣都賦詩來讚美他。泰定甲子年，選擇居住在上天竺寺。到至順辛未年，已經七年了。這年六月初一，敲鼓告訴眾人說：『我三次居住在名山已經三十多年，自己修行沒有多少益處，世間的緣分也有限。雖然慚愧自己不敏捷，但古代高僧的風範或許還可以追趕得上。』隨即說了偈語，用辨才法師歸龍井的故事來比喻自己。眾人堅決挽留，但他不肯，最終拂袖離去，回到南竺的云外齊。一年多后，回到佛果寺以終老。大師所到之處，學徒蜂擁而至，各方有聲望的僧人爭相到他的座下。教誨鼓勵，從不懈怠。天臺宗的四書大小部，講完一遍又一遍。雄辯滔滔不絕，如有疑問而不能解決的，用幾句話點撥，沒有不豁然開朗的。晚年致力於凈土法門，早晚繫念，即使生病也不停止。曾經屏退左右，修習一心不亂的觀想七個晝夜，多次感到吉祥的徵兆。至於統領各種事務，細緻周密，從不害怕麻煩。如果寺廟的規模狹小簡陋，就擴建它；如果居住的地方破敗，就修繕它；如果資用匱乏，就籌劃解決它。不因為這些事情涉及有為法而忽略它們。 English version: After his remains were buried, a grand Dharma assembly was still held to deliver him. In the year of Wushen during the Zhida reign, he moved to Yanfu Temple in South Tianzhu (South India). The prefectural governor of the county reported his virtuous conduct and meritorious deeds of benefiting people and things to the Xing Xuanzheng Yuan (the Branch Secretariat), which was then conveyed to the imperial court. The court issued an imperial edict to protect him. In the year of Renxu during the Zhizhi reign, he was summoned to the capital by the postal service and entered the Mingren Hall to meet the emperor. He was ordered to proofread the Tripitaka (the three collections of scriptures, Vinaya, and Shastras) at Qingta Temple. The relevant departments provided all necessities, and the annual rewards were very generous. The emperor visited the Wenshu Pavilion to meet and comfort him, and bestowed food. He attended court at the Daming Hall twice during the Zhengdan (New Year's Day) and Tianshou festivals, and was bestowed the 'Infinite Life Sutra' (Amitabha Sutra). After the proofreading was completed, he was specially granted a golden kasaya (robe), along with imperial clothing. Having been provided with post horses, he was about to return south. Soon, there was another imperial decree to establish a Water and Land Dharma Assembly at the White Pagoda Temple, and Dongping Zhongxian Wang (Prince Zhongxian of Dongping) was urgently invited to ascend the seat and preach the Dharma, which moved and pleased the audience. Hearing that the favor and rewards were particularly generous, another imperial edict was issued to protect him, and he was posthumously honored as the Great Dharma Master Fohai (Ocean of Buddha Dharma). At that time, the literary attendants and ministers all composed poems to praise him. In the year of Jiazi during the Taiding reign, he chose to reside at the Upper Tianzhu Temple. By the year of Xinwei during the Zhishun reign, it had been seven years. On the first day of June of that year, he beat the drum and announced to the assembly: 'I have resided in famous mountains three times for more than thirty years. My own practice has not been very beneficial, and my worldly connections are limited. Although I am ashamed of my lack of talent, I may still be able to emulate the demeanor of the ancient virtuous ones.' Then he spoke a verse, using the story of Biancai (Eloquent Talent) returning to Longjing (Dragon Well) as a metaphor for himself. The assembly firmly tried to keep him, but he refused, and finally left, returning to Yunwaiqi (Beyond the Clouds) in South Tianzhu. More than a year later, he returned east to Foguo Temple to spend his remaining years. Wherever the master went, students flocked to him, and monks from all directions who had a reputation vied to sit at his feet. He never slacked in teaching and encouraging them. The four books and major and minor parts of the Tiantai school were lectured over and over again. His eloquent and erudite discussions were like a rushing tide. Those who had doubts that could not be resolved were enlightened with a few words, and all were enlightened. In his later years, he devoted himself to the Pure Land practice, reciting the Buddha's name morning and evening, and did not stop even when he was ill. He once secluded himself from those around him and practiced the contemplation of single-mindedness without confusion for seven days and nights, and repeatedly felt auspicious signs. As for leading various affairs, he was meticulous and never afraid of trouble. If the scale of the temple was small and simple, he expanded it; if the residence was dilapidated, he repaired it; if the resources were scarce, he planned and solved it. He did not neglect these things because they involved conditioned dharmas.

【English Translation】 After his remains were buried, a grand Dharma assembly was still held to deliver him. In the year of Wushen during the Zhida reign, he moved to Yanfu Temple in South Tianzhu (South India). The prefectural governor of the county reported his virtuous conduct and meritorious deeds of benefiting people and things to the Xing Xuanzheng Yuan (the Branch Secretariat), which was then conveyed to the imperial court. The court issued an imperial edict to protect him. In the year of Renxu during the Zhizhi reign, he was summoned to the capital by the postal service and entered the Mingren Hall to meet the emperor. He was ordered to proofread the Tripitaka (the three collections of scriptures, Vinaya, and Shastras) at Qingta Temple. The relevant departments provided all necessities, and the annual rewards were very generous. The emperor visited the Wenshu Pavilion to meet and comfort him, and bestowed food. He attended court at the Daming Hall twice during the Zhengdan (New Year's Day) and Tianshou festivals, and was bestowed the 'Infinite Life Sutra' (Amitabha Sutra). After the proofreading was completed, he was specially granted a golden kasaya (robe), along with imperial clothing. Having been provided with post horses, he was about to return south. Soon, there was another imperial decree to establish a Water and Land Dharma Assembly at the White Pagoda Temple, and Dongping Zhongxian Wang (Prince Zhongxian of Dongping) was urgently invited to ascend the seat and preach the Dharma, which moved and pleased the audience. Hearing that the favor and rewards were particularly generous, another imperial edict was issued to protect him, and he was posthumously honored as the Great Dharma Master Fohai (Ocean of Buddha Dharma). At that time, the literary attendants and ministers all composed poems to praise him. In the year of Jiazi during the Taiding reign, he chose to reside at the Upper Tianzhu Temple. By the year of Xinwei during the Zhishun reign, it had been seven years. On the first day of June of that year, he beat the drum and announced to the assembly: 'I have resided in famous mountains three times for more than thirty years. My own practice has not been very beneficial, and my worldly connections are limited. Although I am ashamed of my lack of talent, I may still be able to emulate the demeanor of the ancient virtuous ones.' Then he spoke a verse, using the story of Biancai (Eloquent Talent) returning to Longjing (Dragon Well) as a metaphor for himself. The assembly firmly tried to keep him, but he refused, and finally left, returning to Yunwaiqi (Beyond the Clouds) in South Tianzhu. More than a year later, he returned east to Foguo Temple to spend his remaining years. Wherever the master went, students flocked to him, and monks from all directions who had a reputation vied to sit at his feet. He never slacked in teaching and encouraging them. The four books and major and minor parts of the Tiantai school were lectured over and over again. His eloquent and erudite discussions were like a rushing tide. Those who had doubts that could not be resolved were enlightened with a few words, and all were enlightened. In his later years, he devoted himself to the Pure Land practice, reciting the Buddha's name morning and evening, and did not stop even when he was ill. He once secluded himself from those around him and practiced the contemplation of single-mindedness without confusion for seven days and nights, and repeatedly felt auspicious signs. As for leading various affairs, he was meticulous and never afraid of trouble. If the scale of the temple was small and simple, he expanded it; if the residence was dilapidated, he repaired it; if the resources were scarce, he planned and solved it. He did not neglect these things because they involved conditioned dharmas.

。佛果久廢。師歸休其中。慨念石門付囑之重。罄己橐一新之。一日眾以月旦問訊如常。時師遽迎之曰。老僧向非退閑。十二年幾在半途。今日則有。明日則無。光陰其可把。既乎煩大眾點指行李。用表無常。眾爲念佛。師曰。止止。佛須自念。明日卻勞送別。黎明眾集。端坐書偈而逝。至正壬子八月二日也。春秋七十有八。夏六十四。奉全身窆于清泰院。先是師在上竺創流香塔院以奉開山臻法師．洎如法師。而肖己像于其左。至是分爪發建塔其中。及南竺明靜塔院。以為後人展敬之地。所著有金剛經集註．消災經注．彌陀經句解．仁王經如意論。咒經科並行於世。嗣其法者弘濟．本無．允若．大安．善繼等若干人。

古源清法師法嗣

法師蒙潤

號玉岡。海鹽顧氏。父敏。隱君子也。母強氏。祥應法師清公之甥女。師方娠。母感異夢。年十四棄家依清公于白蓮花。嘗禮護伽藍神。土偶輒仆若答拜然。左右皆驚。授以經書應口成誦。命禮院僧一祥為師。祝髮進具。從古源受天臺家金錍．十不二門諸書。即能了其大義。會古源歸寂。又從竹堂傳公以卒其業。因苦學嬰奇疾。修請觀音懺七七日。既獲靈應。疾愈而心倍明利。勤說勤行。自集慶維那分座于演福。湛堂澄公來蒞教席。號為極盛。師升居第一

【現代漢語翻譯】現代漢語譯本：佛果寺很久荒廢了。法師回到這裡隱居，深感石門寺住持的重任，便傾盡所有重新修繕佛果寺。一天，僧眾像往常一樣在月初向法師問候。當時，法師突然迎接他們說：『老僧我並非一直隱退，這十二年來幾乎都在半途。今天有，明天可能就沒有了。時光如此短暫，怎能輕易把握？現在請各位清點我的行李，以此來表明世事無常。』僧眾開始唸佛。法師說：『停止吧，佛須自己念。明天還要勞煩各位送別。』黎明時分，僧眾聚集。法師端坐著寫下偈語后圓寂。那是至正壬子年八月初二，享年七十八歲，僧臘六十四年。僧眾將法師的全身安葬在清泰院。此前，法師在上竺寺建立了流香塔院，用來供奉開山祖師臻法師和如法師，並在塔院左側塑造了自己的雕像。到圓寂時，僧眾將法師的指甲和頭髮分出來，在流香塔院和南竺明靜塔院建塔，作為後人瞻仰的地方。法師的著作有《金剛經集註》、《消災經注》、《彌陀經句解》、《仁王經如意論》和《咒經科》，這些著作在世間廣為流傳。繼承法師衣缽的有弘濟、本無、允若、大安、善繼等人。古源清法師的法嗣法師蒙潤，法號玉岡，是海鹽顧氏人。他的父親顧敏是一位隱士，母親強氏是祥應法師清公的外甥女。蒙潤法師還在母親腹中時，母親就做了奇異的夢。十四歲時，他離家跟隨清公在白蓮花寺修行。他曾禮拜護伽藍神，泥塑的神像竟然像迴應一樣傾倒，周圍的人都感到驚訝。清公便教他經書，他能應口成誦。清公命白蓮花寺的僧人一祥作為他的老師，為他剃度並授具足戒。蒙潤法師跟隨古源法師學習天臺宗的金錍、《十不二門》等著作，很快就能理解其中的大義。後來古源法師圓寂，他又跟隨竹堂傳公完成了學業。因為刻苦學習，他得了奇怪的疾病，便修習請觀音懺，連續七七四十九天。最終獲得了靈驗，疾病痊癒，心智也更加明亮敏銳。他勤于講說和修行。從集慶寺的維那開始，在演福寺分座說法。湛堂澄公來主持教席時，盛況空前。蒙潤法師升座第一。

【English Translation】 English version: The Foguo Monastery had been abandoned for a long time. The Master returned to retire there, deeply aware of the heavy responsibility entrusted to him at Shimen Monastery, and renovated it with all his possessions. One day, the monks greeted the Master as usual at the beginning of the month. At that time, the Master suddenly welcomed them and said, 'This old monk has not been in complete retirement, and has been halfway there for almost twelve years. Today there is, tomorrow there may not be. How can time be easily grasped? Now, please everyone count my luggage to show the impermanence of things.' The monks began to chant Buddha's name. The Master said, 'Stop, the Buddha must be chanted by oneself. Tomorrow, I will trouble everyone to see me off.' At dawn, the monks gathered. The Master sat upright, wrote a verse, and passed away. It was the second day of the eighth month of the Renzi year of the Zhizheng era. He was seventy-eight years old, with sixty-four years as a monk. The monks buried the Master's whole body in Qingtai Monastery. Before this, the Master had created the Liuxiang Pagoda Courtyard at Shangzhu Monastery to enshrine the founding master, Master Zhen, and Master Ru, and sculpted his own statue on the left side of the pagoda courtyard. At the time of his passing, the monks divided the Master's nails and hair and built pagodas in the Liuxiang Pagoda Courtyard and the Mingjing Pagoda Courtyard of Nanzhu Monastery, as places for future generations to pay their respects. The Master's works include 'Collected Annotations on the Diamond Sutra' (Jin Gang Jing Ji Zhu), 'Annotations on the Disaster Relief Sutra' (Xiao Zai Jing Zhu), 'Sentence Explanations of the Amitabha Sutra' (Mi Tuo Jing Ju Jie), 'Discourse on the Benevolent King Sutra' (Ren Wang Jing Ru Yi Lun), and 'Ritual Text of the Mantra Sutra' (Zhou Jing Ke), which are widely circulated in the world. Those who inherited the Master's Dharma include Hongji, Benwu, Yunruo, Daan, Shanji, and others. Dharma Successor of Master Guyuan Qing Master Mengrun, with the Dharma name Yugang, was from the Gu family of Haiyan. His father, Gu Min, was a recluse, and his mother, Qiang, was the niece of Master Qinggong of Xiangying Monastery. When Master Mengrun was still in his mother's womb, his mother had strange dreams. At the age of fourteen, he left home to follow Qinggong to practice at the White Lotus Monastery. He once bowed to the Guardian Deity of the Sangharama (Hu Jia Lan Shen), and the clay statue tilted as if in response, surprising everyone around him. Qinggong then taught him scriptures, which he could recite fluently. Qinggong ordered a monk named Yixiang from the White Lotus Monastery to be his teacher, tonsured him, and gave him the full precepts. Master Mengrun followed Master Guyuan to study the Tiantai school's Jin Pi and 'Ten Non-Dual Gates' (Shi Bu Er Men) and other works, and quickly understood their profound meaning. Later, Master Guyuan passed away, and he followed Master Zhutang Chuan to complete his studies. Because of his diligent study, he contracted a strange disease, so he practiced the Avalokitesvara Repentance (Qing Guan Yin Chan) for forty-nine days continuously. Eventually, he received a miraculous response, his illness was cured, and his mind became even brighter and sharper. He diligently preached and practiced. Starting as a director (Weina) at Jiqing Monastery, he shared the Dharma seat at Yanfu Monastery. When Master Zhantang Cheng came to preside over the teaching position, it was a grand occasion. Master Mengrun ascended to the first seat.

座。凡所闡揚。辭暢旨顯。老成宿學咸敬服焉。出世于海鹽德藏。長夏講法華經。聽者日千餘人。屠沽有為之易業者。瑞應不可勝紀。遷主演福。宗風益振。居六年退歸白蓮花修唸佛三昧。依之者益眾。日于肇公講堂為說止觀。間語其徒曰。吾祖智者所謂風煙山水外足忘憂。妙慧深禪內充愉樂者。其在茲乎。自是誓不出山。行宣政院強起之主下竺靈山。時寺新毀惟普賢殿巋存。因慨然曰。吾茲寺成於慈雲。一殿尚存則祖師願力有在。乃首加葺治。次苐構諸堂舍。然不以經度程督之勞廢教。事書夜講演無倦色。率同志修法華三昧。感普賢放光現瑞。居三年以涉世將迎幸其素志。復歸白蓮老焉。至正二年十二月二十六日示寂。呼子實．法明䇿示止觀安之法。且告之曰。吾生緣殆盡。茲惟其時。驟苾佛號數考。泊然而逝。世壽六十八。僧臘五十四。明年正月三日茶毗。得舍利于遺燼中。始師無恙時。有請預為造塔者。以偈謝之曰。死後茶毗一幻身。盡收白骨煅為塵。何須石塔標名字。畢竟當初無此人。其人遂不敢復請。至是門人建塔于風篁嶺下白蓮華院之六唯亭。奉舍利藏焉。所著有四教儀集註行於世。師神資穎秀出于天賦。道力純固。觀慧虛融。志在他有所即應利。嘗求古源塔銘于凌陽牟公。問以三觀之義。其答如響。公

擊節不已。以為聞所未聞。每與儒士折衷儒釋所談理性之異同。無不嘆其言簡而理盡。及於徇緣御物一本于誠。所至道俗嚮慕。或舍所居或創寺宇以延致之。在嘉禾則有演壽．吉祥．慧光。在杭則有壽聖．瑞光懺院等。至於自行之精進。修常坐三昧以九十日為期者七。法華．光明．大悲．凈土諸懺法不計期數。而潛德密行證語所及。有未易淺窺者。此特其應跡而已。天目中峰國師嘗致書曰。法師能以芬陀利香充塞宇宙。人謂古佛復出。信矣。

佛海澄法師法嗣

法師弘濟

字同丹。別號天岸。紹興餘姚姚氏。蚤孤投從父舜田滿禪師出家。其祖繼公授以妙經。應口能闇誦。十六剃染。二十進戒。持四分律。忽自奮曰。律可學。教不可學乎。遂往四明延慶。從半山全公習衡臺止觀之書。嘗修法華．金光明．凈土期懺。在觀定中都智者國師授以犀角如意。自是講貫了無留礙。時大山恢公主松江延慶。佛海澄公董杭之演福。學徒川委。並延師居第一座。高昌總統般若室利公。學通華梵出入經論。以本國言與法師譯小止觀。文采粲發。公深敬服。泰定初開法圓覺。倡佛海之道自師始。兩浙學人奔湊。師罄大小部帙。晝夜弘演多所啓發。明年鹽官洲崩。行省亟相脫歡公憂之。禱于上竺廣興法事。命法師親履其地

【現代漢語翻譯】現代漢語譯本：（人們）不停地讚歎，認為聽到了前所未聞的道理。每次與儒士討論儒家和佛家所談論的理性異同，無不感嘆他言語簡潔而道理透徹。以及他順應因緣、駕馭外物都以真誠為根本。所到之處，僧俗都仰慕他，有的捨棄住所，有的建立寺廟來延請他。在嘉禾有演壽寺、吉祥寺、慧光寺，在杭州有壽聖寺、瑞光懺院等。至於他自身的精進修行，以九十天為期限修常坐三昧，共有七次。法華懺、光明懺、大悲懺、凈土懺等各種懺法，次數無法計算。而他暗中積德、秘密修行所證悟的境界，不是輕易可以窺探的。這些只是他顯現的行跡而已。天目中峰國師曾經寫信說：『法師能以芬陀利香（Pundarika，白蓮香，比喻佛法之純潔）充滿宇宙，人們說古佛再次出現，我相信了。』

佛海澄法師的法嗣

法師弘濟

字同丹，別號天岸，紹興餘姚人，姓姚。年幼喪父，投靠從父舜田滿禪師出家。他的祖父繼公傳授給他妙經，他能應聲背誦。十六歲剃度，二十歲受戒，持守四分律（Dharmaguptaka，佛教律宗之一）。他忽然奮發說：『律可以學，教義難道不可以學嗎？』於是前往四明延慶寺，跟隨半山全公學習衡臺止觀（Tiantai，天臺宗的禪修方法）的書籍。曾經修習法華懺、金光明懺、凈土懺等，在觀定中，都智者國師（智顗，天臺宗的創始人）授予他犀角如意。從此以後，講解經義再也沒有阻礙。當時大山恢公主在松江延慶寺，佛海澄公在杭州演福寺，學徒像流水一樣涌來，都延請法師擔任第一座。高昌總統般若室利公（Prajnasri，人名），精通華語和梵語，通曉經論，用法師翻譯小止觀（Concise Samatha-vipassana，天臺宗的禪修入門書籍）為本國語言，文采煥發。般若室利公非常敬佩。泰定初年，法師在圓覺寺開講佛法，倡導佛海澄公的道風，從法師開始。兩浙的學人紛紛前來，法師講授大小部帙，日夜弘揚演說，多有啓發。第二年，鹽官洲崩塌，行省亟相脫歡公（Toqto'a，元朝大臣）為此憂慮，於是在上竺寺廣興佛事，命令法師親自前往該地。

【English Translation】 English version: They clapped their hands in admiration, believing they had heard unprecedented truths. Every time they discussed the differences between Confucian and Buddhist views on rationality with Confucian scholars, they invariably marveled at his concise yet thorough explanations. Furthermore, his adaptation to circumstances and management of affairs were rooted in sincerity. Wherever he went, both monks and laypeople admired him, some abandoning their homes, others building temples to invite him to stay. In Jiahe, there were Yanshou Temple, Jixiang Temple, and Huiguang Temple; in Hangzhou, there were Shousheng Temple and Ruiguang Repentance Temple, among others. As for his own diligent practice, he observed the Constant Sitting Samadhi (Changzuo Sanmei, a form of intensive meditation) in seven periods of ninety days each. The repentance rituals of the Lotus Sutra, the Golden Light Sutra, the Great Compassion Mantra, and the Pure Land, among others, were performed countless times. His hidden virtues and secret practices, as well as the realms he attained, are not easily fathomed. These are merely his manifested traces. The National Teacher Zhongfeng of Tianmu Mountain once wrote to him, saying, 'The Dharma Master is able to fill the universe with the fragrance of the Pundarika (Pundarika, white lotus, symbolizing the purity of the Dharma), people say that an ancient Buddha has reappeared, I believe it.'

A Dharma Heir of Dharma Master Fohai Cheng

Dharma Master Hongji

His courtesy name was Tongdan, and his sobriquet was Tian'an. He was a Yao from Shaoxing Yuyao. Having lost his father early, he sought refuge with his paternal uncle, Chan Master Shuntian Man, and became a monk. His grandfather, Jigong, transmitted the Wonderful Sutra to him, which he could recite from memory upon hearing it. He was tonsured at sixteen and received the precepts at twenty, upholding the Dharmaguptaka (Dharmaguptaka, one of the Buddhist Vinaya schools). He suddenly resolved, saying, 'The Vinaya can be learned, can the teachings not be learned?' Thereupon, he went to Yanging Temple in Siming, where he studied the books on the Samatha-vipassana (Tiantai, meditation methods of the Tiantai school) of Mount Heng from Quan Gong of Banshan. He once practiced repentance rituals for the Lotus Sutra, the Golden Light Sutra, and the Pure Land. In meditative concentration, National Teacher Zhiyi (Zhiyi, the founder of the Tiantai school) bestowed upon him a rhinoceros horn scepter. From then on, his explanations of the scriptures were without hindrance. At that time, Princess Dashan Hui resided at Yanging Temple in Songjiang, and Fohai Cheng resided at Yanfu Temple in Hangzhou. Students flocked to them like a river, and both invited the Dharma Master to occupy the first seat. Prince Prajnasri (Prajnasri, a personal name), the President of Gaochang, was proficient in both Chinese and Sanskrit, and was well-versed in the sutras and treatises. He used the Dharma Master to translate the Concise Samatha-vipassana (Concise Samatha-vipassana, an introductory book on Tiantai meditation) into his native language, and the literary style was brilliant. Prince Prajnasri deeply admired him. In the early years of the Taiding era, the Dharma Master began to preach at Yuanjue Temple, advocating the style of Fohai Cheng, starting with the Dharma Master. Scholars from both Zhejiang provinces flocked to him. The Dharma Master lectured on both major and minor texts, expounding and elucidating them day and night, greatly inspiring many. The following year, the Yanguan Sandbar collapsed, and Toqto'a (Toqto'a, a Yuan Dynasty official), the Right Chancellor of the Provincial Secretariat, was concerned about it. He prayed at Shangzhu Temple, extensively performing Buddhist ceremonies, and ordered the Dharma Master to personally go to the site.

。仍令有司修水陸大會七日夕。法師咒以沙水。足跡所按土皆凝然。至今居民不化魚𩻪者。蓋師願力有在也。天曆改元升住大集慶。歲饑喟然嘆曰。吾教雖以食為外命。其如四眾何。即退處別室。吳人以䟽幣來聘師。誘掖來學留姑蘇者六夏。至元再紀之五年。郡以圓通久廢。屈師主之。則曰。先德弘化。報地主恩為重。越吾父母邦。欣然應聘。至焉。糧食辟齊舍。攝徒侶至數千指。隘無以容。咸謂茲山自開。香嚴重興。后五十年無此。作四載又謝事。旋故丘。專修唸佛三昧。當會心處不知念而非念。非念而念也。扁室曰其中。著銘以自見。至正七年年八十矣。杭三宗又以大普福起之。師堅臥不赴。門人法航請曰。圓頓大教退藏於密久矣。不在此時作某等龜鏡。將抱終身之憾。乃束裝徑度。居亡何海內兵興。竟拂衣還山。開清鏡閣而深蟄焉。龍翔笑隱欣公有詩美之。嘗閱楞嚴經古注。繁簡不倫。方將折衷其說。俄疾作進。諸徒申凈土法門有未解師意者。師厲聲曰。死生難。頃之書偈而逝。至正十六年三月十日也。世壽八十六。僧夏七十一。嗣法上首上竺．道臻．超果．允中．雍熙．凈琛．圓通有傳等。先是師卜地受經之西崦。植松其上。標曰松華塢。其法孫至大以陶器奉蛻質焉。導治命也。師狀貌魁偉。言吐灑然。魯誥

竺墳過目不忘。緇白無貴賤爭導事之。平日以疏通教觀為務。講法華妙義無慮百十會。若杭城東之吉祥。西湖之崇福。獲之南翔大德。皆有瑞徴感天雨花。集賢仁榮周公曰。法師才贍而言約。器宏而道深。安陽明善韓公曰。師才全學博。以文寓意。無求于名觀二先生之言。可以知師之為人矣。所著有四教儀紀要．天岸外集。並行於世。至若上堂題贊詩頌。時苾獨步。不俟編集。傳諸人人焉。

法師本無

字極元。或以其宴居之扁苾為我庵。臺之黃巖著族。姓陳氏。父自然。素業儒。其高曾皆以科舉取顯仕。父早世。母趙清獻公抃四世孫。賢而知書。師在髫齔。母課之語孟。殊進年十三。依方山寶禪師于瑞巖為落髮受具柢。中竺元叟端禪師留居侍旁。時佛海澄公住演福。而寺之方山大公佐焉。實師母黨親。每過候之。輒以老病相屬託。遮挽不聽去。咄曰。佛法隨緣。若果無情耶。會澄公亦問以山家教義開其意。玉岡潤公從臾其間。師由是無它志。篝燈達曙。深契二威緘授之妙。而荊溪四明記述之詳。過目皆能口辨指畫。以極其淵奧。故任之紀綱而眾濟其才。位之表率而眾熏其德。嘗曰。文字之學必待靜默而後有所悟入。師得之矣。俄以宣政院檄出住鳳山崇壽。繼遷普福及明之延慶。詔書法旨累加漿譽。授以

【現代漢語翻譯】現代漢語譯本：竺墳（Zhu Fen，人名）過目不忘。僧人和俗人，無論地位高低，都爭相向他請教。他平時致力於疏通天臺宗的教義和觀行。講解《法華經》的精妙義理，不下百十次。像杭州城東的吉祥寺，西湖的崇福寺，以及嘉興南翔的大德高僧，都因他講經而出現瑞兆，感動上天降下花雨。集賢的仁榮（Ren Rong）和周公（Zhou Gong）評價說：『法師才華橫溢而言辭精煉，器量宏大而道行深邃。』安陽的明善（Ming Shan）和韓公（Han Gong）評價說：『法師才學全面而博大，以文章寄託深意，不追求名利。』從這兩位先生的評價中，可以看出法師的為人。』他所著的《四教儀紀要》和《天岸外集》在世間廣為流傳。至於上堂開示、題贊詩頌，當時無人能及，無需專門編集，就已人人傳誦。

法師本無（Benwu，法號），字極元（Jiyuan）。有人因為他宴居的匾額名為『苾庵（Bi An）』，就稱他為『我庵（Wo An）』。他是臺州黃巖人，姓陳（Chen）。父親名叫自然（Ziran），一向從事儒學。他的高祖和曾祖都通過科舉考試而顯貴。父親早逝，母親是趙清獻公抃（Zhao Bian）的四世孫，賢惠而知書。法師年幼時，母親就教他學習《論語》和《孟子》。十三歲時，他依止方山寶禪師（Baoshan Bao Chanshi）在瑞巖寺剃度受戒。中竺元叟端禪師（Yuansou Duan Chanshi）留他在身邊侍奉。當時佛海澄公（Fohai Deng Gong）住在演福寺，而寺里的方山大公（Fangshan Da Gong）是他的母親的親戚。每次去拜候他，澄公總是以年老多病為由挽留他，不讓他離開。澄公呵斥道：『佛法隨緣，難道你真的無情嗎？』恰逢澄公也向他詢問山家（指天臺宗）的教義，啓發他的心意，玉岡潤公（Yugang Run Gong）也在一旁勸說。法師從此沒有其他想法，徹夜苦讀，深刻領悟了二威緘授（Erwei Jianshou）的精妙之處。對於荊溪（Jingxi，指湛然）和四明（Siming，指知禮）的著作，詳細的記載，他都能過目不忘，口頭辨析，指點畫線，以求達到極其淵博精深的境界。因此，大家讓他擔任紀綱的職務，都讚賞他的才能；讓他位居表率，都薰染他的德行。他曾說：『文字之學必須等待靜默之後才能有所領悟。』法師深得此意。不久，他接到宣政院的公文，出任鳳山崇壽寺的住持，後來又遷往普福寺和明州的延慶寺。朝廷多次下詔書嘉獎他，授予他……

【English Translation】 English version: Zhu Fen (name) possessed a photographic memory. Monastics and laypeople, regardless of status, vied to seek his guidance. He devoted himself to elucidating the doctrines and practices of the Tiantai school. He lectured on the profound meanings of the Lotus Sutra no less than a hundred times. Auspicious signs appeared during his lectures at temples such as Jixiang Temple in eastern Hangzhou, Chongfu Temple in West Lake, and by eminent monks in Nanxiang, Jiaxing, moving the heavens to shower down flowers. Ren Rong and Zhou Gong of Jixian commented: 'The Dharma Master is talented yet concise in speech, broad in capacity yet profound in his understanding of the Way.' Ming Shan and Han Gong of Anyang commented: 'The Master is comprehensive in talent and erudite in learning, conveying meaning through writing, without seeking fame.' From the words of these two gentlemen, one can know the character of the Master. His works, Essentials of the Four Teachings and Outer Collection of Tian'an, are widely circulated in the world. As for his Dharma talks, eulogies, poems, and praises, he was unparalleled at the time, requiring no special compilation, as they were already passed down by everyone.

The Dharma Master's original name was Benwu (Dharma name), with the style name Jiyuan. Some called him 'Wo An' because the plaque of his retreat was named 'Bi An'. He was from Huangyan, Taizhou, with the surname Chen. His father's name was Ziran, who was always engaged in Confucian studies. His great-grandfather and great-great-grandfather both achieved prominent positions through the imperial examinations. His father passed away early, and his mother was a fourth-generation descendant of Zhao Bian, the Duke of Qingxian, virtuous and knowledgeable. When the Master was young, his mother taught him the Analects and the Mencius. At the age of thirteen, he relied on Chan Master Baoshan Bao at Ruiyan Temple to be tonsured and receive the precepts. Chan Master Yuansou Duan of Zhongzhu kept him by his side to serve him. At that time, Fohai Deng Gong resided at Yanfu Temple, and Da Gong of Fangshan in the temple was a relative of his mother's family. Every time he went to visit him, Deng Gong always used old age and illness as an excuse to keep him, not allowing him to leave. Deng Gong scolded: 'The Buddhadharma follows conditions, are you really heartless?' Coincidentally, Deng Gong also asked him about the doctrines of the mountain school (referring to the Tiantai school), enlightening his mind, and Yugang Run Gong also persuaded him from the side. From then on, the Master had no other thoughts, studying diligently through the night, deeply understanding the subtleties of the Erwei Jianshou (a Tiantai teaching). Regarding the detailed records of Jingxi (referring to Zhanran) and Siming (referring to Zhili), he could remember everything he saw, analyze them orally, and point out the key points, in order to reach an extremely profound and deep state. Therefore, everyone let him take on the position of discipline master, praising his talent; they let him be in a leading position, all influenced by his virtue. He once said: 'The study of writing must wait for silence before there can be enlightenment.' The Master deeply understood this meaning. Soon, he received a document from the Xuanzheng Yuan, appointing him as the abbot of Chongshou Temple in Fengshan, and later he moved to Pufu Temple and Yanqing Temple in Mingzhou. The imperial court repeatedly issued edicts to commend him, granting him...

佛護宣覺憲慈匡道之號。時教法大行。簦笈趨擁。鼓聲簽顯靡間書夜。其智謀幹力有餘地。則理產業。飾佛像。起頹仆。為壯麗事。跡見所在碑刻。若以金新昌彌勒像板。集註楞嚴經。亦其化風所致。師性姿高潔。所交多名士大夫。若屬文議論雄拔。有山意集行世。尤不耐紛[(虺-兀+(完-、))-蟲+((廠@(既-旡))/寸)]。稍遇之則引避。顧延慶酬應煩劇。即筑溪舍南湖上以老焉。至正二年納麟高公使行院。起師住上天竺三年。癸未示寂。世壽五十八。臘四十二。門人以其遺體塔于上竺之流香別院。嗣法弘道．慧隱．允中．大始等。

法師允若

字季蘅。族相里氏。父慶。以儒行苾。師九歲能通春秋。其父方以亢宗為期。忽翛然有出塵之想。乃依雲門廣孝元公祝髮。十五納滿分戒。渡江至虎林謁大山恢師于興福。授以天臺諸乘即知大意。已而聞佛海澄公主南竺演福。四方名德多來棲止。而方巖則師．愛山靜師尤龍象中苾雄者。師覆住依焉。凡法智立陰觀妄別理隨緣究竟蛣𧏙理毒性惡等文。益推斥其義而沉涵之。至於恩清之兼業。昭圓之異說。齋潤之黨邪。仁岳之背正。亦皆察其非是及所以害道之故。心既有得乃質之二師。而復取正於澄公。聲入心通解行日著。澄公甚器之。俾歷要職。至

【現代漢語翻譯】現代漢語譯本：佛護（Fohu）被尊稱為宣覺憲慈匡道（Xuanjue Xianci Kuangdao）大師。當時佛教教法盛行，人們紛紛前來拜訪學習。鼓聲和木簽的聲音日夜不絕。他才智過人，有足夠的能力管理產業，修飾佛像，修復破敗的寺廟，使其變得壯麗。這些事蹟都可以在碑刻上看到。例如，用金子重塑新昌（Xinchang）的彌勒佛像，以及彙集註釋《楞嚴經》，都是他教化風範所致。佛護大師天性高潔，交往的多是名士大夫。他擅長撰寫文章，議論雄辯，著有《山意集》流傳於世。尤其厭惡紛爭，稍有遇到就避開。顧延慶（Gu Yanqing）的應酬過於繁瑣，便在南湖上建造溪舍以養老。至正二年，他將麟高公使行院（Lingao Gongshi Xingyuan）捐獻出來，並應邀在上天竺寺（Shang Tianzhu Temple）住了三年。癸未年圓寂，世壽五十八歲，僧臘四十二年。他的弟子們將他的遺體安葬在上竺寺的流香別院。繼承他法脈並弘揚佛法有慧隱（Huiyin）、允中（Yunzhong）、大始（Dashi）等人。

法師允若（Yunruo）

字季蘅（Jiheng），是相里（Xiangli）氏族人。他的父親慶（Qing）以儒家的品行而聞名。允若九歲時就能通曉《春秋》。他的父親原本期望他能光宗耀祖，但他忽然產生了出世的想法，於是依止雲門廣孝元公（Yunmen Guangxiao Yuangong）剃度出家。十五歲時受具足戒。渡江來到虎林（Hulin），在興福寺（Xingfu Temple）拜見大山恢（Dashan Hui）禪師，禪師向他傳授了天臺宗的各種教義，他立刻就明白了其中的要義。之後，他聽說佛海澄公主（Fohai Cheng Gongzhu）在南竺演福寺（Nanzhu Yanfu Temple）講法，四方有名的僧人都來此居住，其中方巖則（Fangyan Ze）禪師和愛山靜（Aishan Jing）禪師尤其像是僧人中的龍象。允若又前去依止他們。凡是法智（Fazhi）的立陰觀妄（Liyin Guanwang），別理隨緣（Bieli Suiyuan），究竟蛣𧏙（Jiujing Jiejie），理毒性惡（Lidu Xing』e）等文章，他都深入研究並闡發其中的含義。至於恩清（Enqing）的兼業（Jianye），昭圓（Zhaoyuan）的異說（Yishuo），齋潤（Zhai Run）的黨邪（Dangxie），仁岳（Ren Yue）的背正（Beizheng），他都察覺到其中的錯誤以及危害佛道的緣由。心中有所領悟后，便向兩位禪師請教，並再次向澄公（Cheng Gong）求證。他的聲譽、悟性、理解和修行日益顯著，澄公非常器重他，讓他擔任重要的職務。

【English Translation】 English version: Fohu (Buddha Protector) was honored with the title Xuanjue Xianci Kuangdao (Proclaiming Enlightenment, Manifesting Compassion, Assisting the Way). At that time, the Buddhist teachings flourished, and people flocked to learn from him. The sounds of drums and wooden clappers were heard day and night. He possessed extraordinary wisdom and sufficient ability to manage properties, adorn Buddha statues, and restore dilapidated temples, making them magnificent. These deeds can be seen on inscriptions. For example, recasting the Maitreya statue in Xinchang (New Chang) with gold, and compiling annotations to the Shurangama Sutra, were all due to his transformative influence. Master Fohu was of noble character and associated with many famous scholars and officials. He excelled at writing and eloquent debate, and his collection 'Mountain Intentions' (Shanyi Ji) was circulated in the world. He was particularly intolerant of disputes and would avoid them whenever possible. Finding Gu Yanqing's social engagements too cumbersome, he built a hermitage by the creek on South Lake to retire. In the second year of the Zhizheng era, he donated the Lingao Gongshi Xingyuan (Lingao Public Envoy's Office) and accepted an invitation to reside at Upper Tianzhu Temple (Shang Tianzhu Temple) for three years. He passed away in the year Guiwei, at the age of fifty-eight, with forty-two years as a monk. His disciples buried his remains in the Liuxiang Retreat of Upper Zhu Temple. Those who inherited his Dharma lineage and propagated the teachings included Huiyin, Yunzhong, and Dashi.

Dharma Master Yunruo

His courtesy name was Jiheng, and he belonged to the Xiangli clan. His father, Qing, was known for his Confucian virtues. Yunruo was able to understand the Spring and Autumn Annals at the age of nine. His father originally hoped that he would bring honor to the family, but he suddenly had the desire to leave the world, so he became a novice monk under Yunmen Guangxiao Yuangong. At the age of fifteen, he received the full precepts. He crossed the river to Hulin and visited Chan Master Dashan Hui at Xingfu Temple, who taught him the various teachings of the Tiantai school, which he immediately understood. Later, he heard that Princess Fohai Cheng was lecturing at Nanzhu Yanfu Temple, and many famous monks from all directions came to reside there, among whom Chan Master Fangyan Ze and Chan Master Aishan Jing were particularly like dragons and elephants among monks. Yunruo went to rely on them again. He deeply studied and elucidated the meanings of writings such as Fazhi's Liyin Guanwang (Establishing Yin and Observing Illusion), Bieli Suiyuan (Distinguishing Principles and Following Conditions), Jiujing Jiejie (Ultimate Knot), and Lidu Xing'e (Reasoning Poisonous Nature and Evil), etc. As for Enqing's Jianye (Concurrent Karma), Zhaoyuan's Yishuo (Different Theories), Zhai Run's Dangxie (Partisan Heresy), and Ren Yue's Beizheng (Turning Away from Righteousness), he discerned their errors and the reasons why they harmed the Buddhist path. After gaining insight in his heart, he consulted the two Chan Masters and sought confirmation from Cheng Gong again. His reputation, understanding, comprehension, and practice grew day by day, and Cheng Gong greatly valued him, entrusting him with important positions.

治初澄公奉詔入燕都挍正經律論三藏。遂白其行業于帝師大寶法王。錫以慈光圓照法師之號。大德中出世昌源凈聖。丁歲侵師為經度之。田之菜蕪者辟之。室之弊漏者葺之。逾三年演福請師居第一座。攝眾千餘人。師持規峻整。升堂入室具有儀範。經其指示多所悟入。泰定中行宣政院請主興福。當是時倡道杭之南北兩山者。若天岸濟我庵．無玉庭罕與師皆有重望。人苾為佛海四天王。居無何。退皈雲門。與斷江恩師．體耕逸師翱翔千巖萬岳中。人又目之為雲門三高。至正間起主越之圓通。亟相康里公具疏延主下竺靈山。有瓔珞泉其涸已久。師持錫扣巖祝曰。吾緣茍在是。泉當爲吾一來。言始脫口。泉果涌出。戶部尚書貢公師泰。比之慈雲重榮檜。命名曰再來泉。作文記之。師四坐道場。教雨灌溉如甘露醍醐。飲者心泰。尋以年高退居雲門。筑深居精舍。以法華觀慧三昧為暮年凈行。會天下亂干戈紛擾。師與之遇。脅以白刃毅然不為屈。因遇害。白乳溢於地。實至正己亥二月二十九日。世壽八十。僧夏五十有五。兵既退。其徒孫息幻具衣棺為斂。阇維之夕獲舍利甚伙。塔于雲門之麓。師風度簡遠。不妄言笑。趙魏公孟頫呼之為僧中御史。善詩若文。雄健有法。黃文獻公溍為序其首。謂其遊戲如幻。變化不測。理事混融。

不相留礙。一時名公卿如鄧文肅公．袁文清公．虞文靖公．韓莊節公皆與師方外交。而忠介公泰不華歆艷為尤切。函書問道殆無虛日。雲門之旁有若耶溪。世以法師名高宜配地望。故複稱之為若耶溪。嗣其法者則集慶友奎．演福良謹等。或者以師素履之美而不獲考終命。頗致疑焉。殊不知定業所感千劫弗遷。雖以西域聖師深入神通三昧。或為鴆毒所加。或罹刀劍之厄。卒未能免。何傷乎道德之高也。

法師善繼

字絕宗。族婁氏。越之諸暨人。母王氏。當有妊。夢神人授白芙蕖乃生。始能言。見母持佛號合掌隨聲和之。年稍長。季父客授山陰靈秘寺。從治春秋經。竊窺三藏諸書。嘆曰。春秋乃世間法。欲求出世。非釋氏將疇依。即投其寺僧思恭祝髮授具戒。從杭之興福大山恢公習天臺教觀。時大山遷云間延慶。師復往南竺演福從湛堂澄公。間問之曰十不二門屬何觀。法師曰。三種觀法屬對三部。此文既與止觀同成觀體。的是從行。又問諸經之體為迷為悟。師曰。體非迷悟。迷悟由人。顧所詮經之旨何如耳。湛堂喜溢顏色曰。真法輪將。它日有望于子矣。宗周文公時住集慶。艷師之學。延曲賓師。尋領懺事。湛堂復招師居座端。南竺素稱教海。師提唱宗乘有聲。絕出於四方。會湛堂遷上竺。而玉岡潤公來補

【現代漢語翻譯】現代漢語譯本：不互相阻礙。當時的名公卿如鄧文肅公（鄧肅，謚號文肅）、袁文清公（袁樞，謚號文清）、虞文靖公（虞允文，謚號文靖）、韓莊節公（韓彥直，謚號莊節）都與法師有交往。而忠介公泰不華歆（泰不華，名不詳，謚號忠介）尤其懇切，書信往來請教幾乎沒有空缺的日子。雲門寺的旁邊有若耶溪，世人認為法師名聲高宜與名勝相配，所以又稱之為若耶溪。繼承他佛法的人有集慶友奎、演福良謹等。有人因為法師一向品行美好卻沒有得到善終而頗有疑慮。殊不知這是定業所感，歷經千劫也不會改變。即使是西域的聖師，深入神通三昧，有時也會被鴆毒所害，或者遭遇刀劍之災，最終也不能避免。這又何損於他高尚的道德呢？

法師善繼

字絕宗，婁氏家族，越州諸暨人。他的母親王氏，當懷有身孕時，夢見神人授予她一朵白色的芙蕖，於是生下了他。剛會說話時，看到母親唸誦佛號，便合掌隨著聲音應和。年齡稍大后，季父做客在山陰靈秘寺教書，他便跟隨學習《春秋經》，私下偷看三藏經書，感嘆道：『《春秋》是世間法，想要尋求出世之道，不依靠釋迦牟尼又依靠誰呢？』於是就到靈秘寺，請求僧人思恭為他剃度，授予具足戒。跟隨杭州興福寺的大山恢公學習天臺教觀。當時大山遷往云間延慶寺，法師又前往南竺演福寺跟隨湛堂澄公。他曾向澄公請教說：『十不二門屬於哪種觀法？』法師回答說：『三種觀法對應三部，此文既然與止觀共同成就觀體，的的確確是從行入手。』又問：『諸經的體性是迷還是悟？』法師說：『體性非迷非悟，迷悟在於人。關鍵在於所詮釋的經的宗旨如何。』湛堂高興得容光煥發，說：『真是法輪之將，將來對你有所期望啊！』宗周文公在世時，法師住在集慶寺，仰慕法師的學問，邀請他擔任賓師。不久又讓他主持懺事。湛堂又邀請法師坐在座端。南竺寺一向被稱為教海，法師弘揚宗乘，聲名遠播四方。適逢湛堂遷往上竺寺，而玉岡潤公來接替。

【English Translation】 English version: They did not obstruct each other. At that time, famous high-ranking officials such as Duke Wen Su of Deng (Deng Su, posthumously named Wen Su), Duke Wen Qing of Yuan (Yuan Shu, posthumously named Wen Qing), Duke Wen Jing of Yu (Yu Yunwen, posthumously named Wen Jing), and Duke Zhuang Jie of Han (Han Yanzhi, posthumously named Zhuang Jie) all had interactions with the master. However, Duke Zhong Jie of Tai Buhua (Tai Buhua, name unknown, posthumously named Zhong Jie) was particularly sincere, with letters and inquiries almost every day. Beside Yunmen Temple was the Ruoye Stream. People thought that the master's high reputation should be matched with a scenic spot, so it was also called Ruoye Stream. Those who inherited his Dharma included You Kui of Jiqing and Liang Jin of Yanfu. Some people were quite doubtful because the master had always had a good reputation but did not die a natural death. However, they did not know that this was due to the influence of fixed karma, which would not change even after thousands of kalpas. Even the holy teachers of the Western Regions, deeply immersed in supernatural samadhi, were sometimes poisoned or suffered from the calamity of swords, and ultimately could not avoid it. How could this detract from his high morality?

Master Shanji

His courtesy name was Juezong, and he belonged to the Lou family, from Zhuji in Yuezhou. His mother, Wang, dreamed of a divine person giving her a white lotus when she was pregnant, and then he was born. When he could speak, he saw his mother reciting the Buddha's name and put his palms together, echoing the sound. When he grew a little older, his uncle was a guest teacher at Lingmi Temple in Shanyin, and he followed him to study the 'Spring and Autumn Annals'. He secretly peeked at the Tripitaka and sighed, 'The 'Spring and Autumn Annals' is a worldly Dharma. If you want to seek liberation from the world, who else can you rely on but Shakyamuni?' So he went to Lingmi Temple and asked the monk Sigong to shave his head and give him the complete precepts. He followed Master Dashan Hui of Xingfu Temple in Hangzhou to study the Tiantai teachings. At that time, Dashan moved to Yanqing Temple in Yunjian, and the master went to Yanfu Temple in Nanzhu to follow Master Zhantang Cheng. He once asked Cheng, 'Which contemplation does the Ten Non-Dual Gates belong to?' The master replied, 'The three contemplations correspond to the three parts. Since this text and the Zhi Guan (Ceasing and Contemplation) together achieve the body of contemplation, it is indeed from practice.' He also asked, 'Is the nature of the sutras delusion or enlightenment?' The master said, 'The nature is neither delusion nor enlightenment; delusion and enlightenment depend on the person. The key is what the purpose of the sutra being explained is.' Zhantang was overjoyed and said, 'Truly a general of the Dharma wheel, I have high hopes for you in the future!' When Duke Wengong of Zongzhou was alive, the master lived in Jiqing Temple, admired the master's learning, and invited him to be a guest teacher. Soon after, he asked him to preside over the repentance ceremony. Zhantang also invited the master to sit at the head of the seat. Nanzhu Temple has always been known as the sea of teachings, and the master promoted the teachings of the sect, and his reputation spread far and wide. Coincidentally, Zhantang moved to Shangzhu Temple, and Yugang Run came to replace him.

其處。仍留師居其職。學徒四集。無不涵腴飲醇克足而後去。天曆己巳出往良渚大雄。日講金光明經。夢法智謂之曰。汝所談經與吾若合符節。惜乎所踐猶未逮其言耳。遂益篤精進之行。至正壬午高公納麟為宣政院使。移住天竺薦福。丙戌江浙行省左亟相朵爾只公領院事。升住天臺能仁。凡三主名剎。執經輪下者多豪俊之士。開闡法華妙玄文句五章四釋奧義昭晢。且䇿勵之曰。吾祖有云。止觀一部即法華三昧之筌罤。十乘十觀即法華三昧之正體。須解行並馳。正助兼運。則圓位可登。而不負吾祖命家之意。未幾兵難薦作。其高弟是乘請師還華經。歡然就之。且以無常迅速。嚴修凈業。繫念佛名晝夜不輟。一日集眾而言曰。佛祖弘化貴乎時節因緣。緣與時違。化將焉托。吾其歸矣。遂索筆書偈端坐而逝。時丁酉七月二十二日也。春秋七十有二。夏六十三。火化齒牙及舌根不壞。舍利纍纍然。斂骨塔于靈秘之西坡。嗣其法者靈鷲懷古．延慶自明．崇壽是乘．演福如玘．能仁凈昱等。師氣局衍裕。行履固純。山家諸書無不精徹。大江東南推為教中之宗。講演法華．金光明凡若干會。主修懺期所感靈異不一。是乘嘗請著書以淑後人。師曰。吾宗本離言說。不得已而有言。為彰授受也。是故章安結集之後。不過代相緘授。其間或

【現代漢語翻譯】現代漢語譯本：他（指老師）回到原來的地方，仍然讓老師留在原來的職位上。學徒們從四面八方聚集而來，沒有不充分學習、盡情吸收精髓，達到滿足之後才離開的。天曆己巳年，他前往良渚的大雄寺，每天講授《金光明經》。夢中法智（Dharma-wisdom，佛教術語，指對佛法的智慧）對他說：『你所講的經與我所講的非常契合。可惜你所實踐的還沒有達到你所說的。』於是更加堅定精進的修行。至正壬午年，高公納麟（人名）擔任宣政院使，他移居到天竺薦福寺。丙戌年，江浙行省左丞相朵爾只（人名）主管院事，他升任到天臺能仁寺。總共主持過三座名寺。在他座下學習經典的人多是傑出之士。他開闡《法華經》的妙玄文句五章四釋，使其中的奧義明白顯露。並且告誡他們說：『我的祖師（指智者大師）曾說，《止觀》（指《摩訶止觀》）一部書就是《法華三昧》（指一種禪定方法）的工具和途徑，十乘十觀（指《摩訶止觀》中修行的十種方法）就是《法華三昧》的真正本體。必須解行並進，正助兼修，才能登上圓滿的果位，才不辜負我的祖師創立宗派的本意。』不久，戰亂接連發生，他的高足弟子是乘（人名）請求老師返回華經寺。老師高興地答應了。並且認為世事無常迅速，要認真地修習凈土法門，繫念佛名晝夜不停。有一天，他召集眾人說：『佛祖弘揚教化，貴在時節因緣。如果因緣與時節相違背，教化將依託於何處呢？我將要歸去了。』於是拿起筆寫下偈語，端坐而逝。時間是丁酉年七月二十二日。享年七十二歲，僧臘六十三年。火化后，牙齒和舌根沒有損壞，舍利（Śarīra，佛教術語，指遺骨）很多。將骨灰安葬在靈秘寺的西坡。繼承他法脈的有靈鷲懷古（人名）、延慶自明（人名）、崇壽是乘（人名）、演福如玘（人名）、能仁凈昱（人名）等。老師氣度寬宏，行為純潔。天臺宗的各種著作沒有不精通透徹的。大江東南一帶都推崇他為教中的宗師。講演《法華經》（Lotus Sūtra）和《金光明經》（Suvarṇaprabhāsa Sūtra）多次。主持修懺期間所感應的靈異之事不止一件。是乘曾經請求他著書來教化後人。老師說：『我們宗派本來就離於言說，不得已而有言說，是爲了彰顯傳承授受。』因此章安（人名，智者大師弟子）結集之後，不過是世代相互傳授，其中或許

【English Translation】 English version: He (referring to the teacher) returned to his original place, allowing the teacher to remain in his position. Disciples gathered from all directions, none of whom left without fully learning, thoroughly absorbing the essence, and being satisfied. In the year of Jisi of the Tianli era, he went to the Great Hero Temple in Liangzhu, lecturing on the Suvarṇaprabhāsa Sūtra (Golden Light Sutra, a Mahayana Buddhist text) daily. In a dream, Dharma-wisdom (Fǎ Zhì, Buddhist term referring to wisdom about the Dharma) said to him, 'The sutra you are lecturing on is in perfect agreement with what I have taught. It is a pity that your practice has not yet reached what you preach.' Thereupon, he became even more determined in his diligent practice. In the year of Renwu of the Zhizheng era, Gao Gong Nalin (person's name) was appointed as the envoy of the Xuanzheng Yuan, and he moved to Tianzhu Jianfu Temple. In the year of Bingxu, the Left Prime Minister of Jiangzhe Province, Duoerzhi (person's name), took charge of the affairs of the Yuan, and he was promoted to Nengren Temple in Tiantai. In total, he presided over three famous temples. Those who studied the scriptures under him were mostly outstanding individuals. He elucidated the profound meaning of the five chapters and four explanations of the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), making its profound essence clear. And he admonished them, saying, 'My ancestor (referring to Zhiyi, the founder of the Tiantai school) once said that the 'Śamatha-Vipassanā' (Zhǐ Guān, referring to the 'Mahā-śamatha-vipassanā') is the tool and path to the 'Lotus Samādhi' (Fǎ Huá Sānmèi, referring to a type of meditation), and the Ten Modes of Contemplation (referring to the ten methods of practice in the 'Mahā-śamatha-vipassanā') are the true essence of the 'Lotus Samādhi'. One must advance in both understanding and practice, cultivating both the primary and auxiliary practices, in order to ascend to the perfect position and not fail the original intention of my ancestor in establishing the school.' Not long after, wars broke out one after another, and his senior disciple Shicheng (person's name) requested the teacher to return to Hua Jing Temple. The teacher gladly agreed. And he believed that worldly affairs are impermanent and swift, so one should diligently cultivate the Pure Land Dharma, constantly reciting the Buddha's name day and night. One day, he gathered the people and said, 'The Buddha's propagation of teachings values the timing of conditions. If the conditions are contrary to the times, where will the teachings rely? I am about to return.' Thereupon, he picked up a pen and wrote a verse, and passed away in a seated posture. The time was the twenty-second day of the seventh month of the Dingyou year. He lived to the age of seventy-two, with sixty-three years as a monk. After cremation, his teeth and tongue remained intact, and there were many Śarīra (Buddhist term referring to relics). His ashes were buried on the western slope of Lingmi Temple. Those who inherited his Dharma lineage included Lingjiu Huaigu (person's name), Yanqing Ziming (person's name), Chongshou Shicheng (person's name), Yanfu Ruyi (person's name), and Nengren Jingyu (person's name). The teacher had a broad mind and pure conduct. He was thoroughly proficient in all the books of the Tiantai school. The area southeast of the Yangtze River revered him as the master of the teachings. He lectured on the Lotus Sūtra and the Golden Light Sutra many times. The miraculous events experienced during the repentance ceremonies he presided over were numerous. Shicheng once requested him to write books to teach future generations. The teacher said, 'Our school is originally apart from words, and only speaks out of necessity, in order to manifest the transmission of teachings.' Therefore, after Zhang'an (person's name, disciple of Zhiyi) compiled the teachings, they were only passed down from generation to generation, and perhaps

有斥邪衛正者。亦豈好辨哉。今大經大法粲如日星。宜修習不暇。奚俟予言。聞者悅脫。

續佛祖統紀卷之一卍新續藏第 75 冊 No. 1515 續佛祖統紀

續佛祖統紀卷之二

玉岡潤法師法嗣

法師必才

字大用。姓屈氏。臺之臨海人。父哲。明經為科目之儒。母趙。崇佛惟謹。夜夢神僧振錫臨門。覺而生師。甫能言。輒記孝經一卷。七歲能屬句。年十二聞越之嵊縣報恩寺為剡源先法師講肆之地。遂往從西江翟公出家祝髮受具戒。十六謁湛堂澄公于南竺渲福。一見即以法器期之。命典客寮。時玉崗潤公居版首。乃執經入室。足不出戶限者十年。凡山家部味教觀。一經指授意釋心融。玉岡嘆曰。子非靈山宿習。焉能致此哉。一時儔輩如我庵無絕宗繼。英聲偉望絕出時流。至於剖決宗旨議定教章。必推師為上首。玉岡住當湖德藏。延師分座。泰定甲子玉岡謝去。以師繼席。至正壬午遷杭之興福。明年又升演福。首造大佛寶殿山門兩廡。及彌顯之堂萬佛寶閣。其金碧晃朗像設尊嚴。法筵之盛特冠諸剎。師惟以講說流通為務。所有資施隨得隨散。故其營構之績不勞而就。帝師聞其高行。錫佛鑒圓照大師之號。江浙函相達公累致香幣咨決法要。一時貴人畯士罔不傾誠致敬。然師

【現代漢語翻譯】現代漢語譯本：有匡扶正義、抵制邪惡的人，難道是喜歡爭辯嗎？如今，偉大的佛經和佛法如同日月星辰般清晰明亮，應該抓緊時間修習，都來不及，哪裡還需要我多說什麼呢？聽聞這些道理的人，自然會心生喜悅，擺脫煩惱。

《續佛祖統紀》卷一

《續佛祖統紀》卷二

玉岡潤法師（Yugang Run fashi，玉岡潤法師）的法嗣

法師必才（Fashi Bicai，法師必才）

字大用，姓屈氏，是臺州臨海人。父親屈哲，精通儒家經典，以明經科入仕。母親趙氏，崇信佛教非常虔誠。夜晚夢見一位神僧手持錫杖來到家門前。醒來后就生下了法師。法師剛會說話，就能背誦《孝經》一卷。七歲時就能對對子。十二歲時，聽說越州嵊縣的報恩寺是剡源先法師（Shanyuan Xian fashi，剡源先法師）講經說法的地方，於是前往跟隨西江翟公（Xijiang Di gong，西江翟公）出家，剃度並受具足戒。十六歲時，前往南竺渲福寺拜見湛堂澄公（Zhutang Cheng gong，湛堂澄公），澄公一見到他就認為他是佛法之器，命他掌管客寮。當時玉岡潤公（Yugang Run gong，玉岡潤公）擔任版首，法師就拿著經書進入他的房間，十年間幾乎足不出戶。凡是山家（指禪宗）的宗風、教義、觀行，經過玉岡潤公的指點，都能心領神會。玉岡潤公感嘆道：『你不是靈山的宿世修習者，怎麼能達到這種程度呢？』當時同輩之人，如我庵無絕（Wo'an Wujue，我庵無絕）、宗繼（Zongji，宗繼）等，他們的名聲和聲望都超越了同輩。至於剖析宗旨、議定教章，必定推舉法師為首。玉岡潤公住在當湖德藏寺時，邀請法師分座講法。泰定甲子年，玉岡潤公離去，由法師繼任住持。至正壬午年，遷往杭州的興福寺。第二年又升座演福寺。首先建造了大佛寶殿、山門和兩側的廂房，以及彌顯堂和萬佛寶閣。這些建築金碧輝煌，佛像莊嚴，法會的盛況超過了其他寺廟。法師只以講經說法、流通佛法為己任。所有的資助和佈施，隨得隨散，所以他的營建事業不費力氣就能完成。帝師聽說他的高尚品行，賜予他『佛鑒圓照大師』的稱號。江浙行中書省的函相達公（Hanxiang Da gong，函相達公）多次送來香幣，諮詢佛法要義。當時，貴族和士大夫沒有不傾心敬仰的。然而法師

【English Translation】 English version: Are those who reject evil and defend righteousness fond of arguing? Now, the great sutras and the great Dharma are as clear as the sun and stars. We should be practicing them without delay. Why wait for my words? Those who hear these principles will naturally rejoice and be free from worries.

Continued Biographies of Buddhas and Patriarchs, Scroll 1

Continued Biographies of Buddhas and Patriarchs, Scroll 2

Dharma Heir of Dharma Master Yugang Run (Yugang Run fashi)

Dharma Master Bicai (Fashi Bicai)

His style name was Dayong, and his surname was Qu, a native of Linhai in Taizhou. His father, Qu Zhe, was well-versed in Confucian classics and entered officialdom through the Mingjing examination. His mother, Zhao, was a devout Buddhist. She dreamed one night of a divine monk arriving at her door with a staff. Upon waking, she gave birth to the Dharma Master. As soon as he could speak, he could recite a chapter of the 'Classic of Filial Piety.' At the age of seven, he could compose couplets. At the age of twelve, he heard that Bao'en Temple in Sheng County, Yuezhou, was where Dharma Master Shanyuan Xian (Shanyuan Xian fashi) lectured, so he went there and followed Xijiang Di gong (Xijiang Di gong) to become a monk, shave his head, and receive the full precepts. At the age of sixteen, he visited Abbot Zhantang Cheng gong (Zhutang Cheng gong) at Nan Zhu Xuanfu Temple. Upon seeing him, Abbot Cheng considered him a vessel of the Dharma and ordered him to manage the guest quarters. At that time, Yugang Run gong (Yugang Run gong) was the head of the board, and the Dharma Master entered his room with scriptures, rarely leaving for ten years. He understood the Zen school's style, teachings, and practices through Yugang Run gong's guidance. Yugang Run gong exclaimed, 'If you were not a cultivator from Ling Mountain, how could you achieve this?' At that time, his peers, such as Wo'an Wujue and Zongji, surpassed their contemporaries in fame and reputation. As for analyzing principles and deciding on doctrines, the Dharma Master was always recommended as the leader. When Yugang Run gong resided at Dezang Temple in Danghu, he invited the Dharma Master to share the seat and preach. In the year Jiazi of the Taiding era, Yugang Run gong departed, and the Dharma Master succeeded him as abbot. In the year Renwu of the Zhizheng era, he moved to Xingfu Temple in Hangzhou. The following year, he ascended to the abbotship of Yanfu Temple. He first built the Great Buddha Hall, the mountain gate, and the two wings, as well as the Mixian Hall and the Ten Thousand Buddha Pavilion. These buildings were resplendent with gold and jade, and the Buddha statues were solemn. The Dharma assemblies were more magnificent than those of other temples. The Dharma Master only focused on lecturing and spreading the Dharma. All donations were distributed as soon as they were received, so his construction achievements were completed effortlessly. The Imperial Preceptor heard of his noble conduct and bestowed upon him the title of 'Great Master of Buddha Mirror Perfect Illumination.' Hanxiang Da gong (Hanxiang Da gong) of the Jiangzhe Branch Secretariat repeatedly sent incense and coins to consult on the essentials of the Dharma. At that time, nobles and scholars all admired and respected him. However, the Dharma Master

以觀行精勵。雖祁寒隆暑不虧其程。忽示微疾。即杜門謝絕人事。厲苾佛號聲不暫輟。謂其徒曰。人生一世要在末後一著。汝等勿謂修持無驗。吾凈土緣稔。今將行矣。即具浴更浴更衣書偈以別丞相及知者。端坐合掌而逝。己亥三月十九日也。阇維之日千眾聚觀。火已舌本齒牙不毀。舍利如菽。人爭拾之。門人立塔于寺南安養。世壽六十八。僧夏五十六。師為人持重寡言笑。至其為眾說法。雨注河翻縱橫無礙。其著述有妙玄文句止觀三大部增治助文。法華涅槃講義。章安荊溪四明三祖禮文。得法者上竺大山．下竺良玉．白蓮明德．普福元鎮．能仁久懷。

法師普曜

號天巖。世為嘉禾云泉之陸氏。父祥。母章。感異夢而娠。生而政嶷。眉目如繡。讀書成誦。輒得大旨。年十三依能仁義朗。十六落髮寺之長德庵才公。家規嚴峻。具禮幣使從明師。故早能詩。仇先生仁遠．白先生珽俱異之。玉岡潤公居東湖演壽。師從學天臺教觀。若宿習然。玉岡語之曰。子它日必為法器。第吾老且盡。不能終子之業。於是又從松壑壽公究明一心三觀之旨。令與宗勝修大悲三昧期。師于夢中登大塔之頂。榜曰常樂。因悟曰諸佛境界也。明日閱起信論。至更無彼此色相迭相見。唯一真如智獨存。恍然有得。自是辯說無礙。演福竹

【現代漢語翻譯】現代漢語譯本：以觀行（通過觀察和實踐修行）精進勉勵自己，即使在寒冷的冬天或炎熱的夏天，也不減少自己的修行進度。後來，他稍微感到不適，就閉門謝客，專心念誦佛號，片刻也不停止。他對他的弟子們說：『人生在世，最重要的是最後一念。你們不要認為修行沒有效果。我與凈土的因緣已經成熟，現在就要往生了。』於是沐浴更衣，寫下偈子，與丞相和知己告別，然後端坐合掌而逝。時間是己亥年三月十九日。荼毗（火化）那天，成千上萬的人聚集觀看。火化后，舌頭和牙齒沒有損壞，舍利子像豆子一樣，人們爭相拾取。他的門人在寺廟南面的安養堂建立了塔來供奉他的舍利。世壽六十八歲，僧臘五十六年。大師為人持重，很少說話和笑容。但當他為大眾說法時，就像雨水傾瀉，河流翻騰，縱橫無礙。他的著作有《妙玄文句》、《止觀》三大部，以及增治助文、《法華涅槃講義》、章安、荊溪、四明三祖的禮文。得到他真傳的弟子有上竺大山、下竺良玉、白蓮明德、普福元鎮、能仁久懷。法師普曜（Fashi Puyao，法師名號），號天巖（Hao Tianyan，別號）。世代居住在嘉禾云泉的陸氏家族。父親是祥（Xiang），母親是章（Zhang）。母親夢到奇異的景象而懷孕，出生后就顯得聰慧。眉目清秀，讀書過目不忘，並且能理解其中的要義。十三歲時依止能仁義朗（Nengren Yilang）法師，十六歲在寺廟的長德庵（Changde An）才公（Caigong）處剃度出家。家規嚴謹，用禮幣聘請名師來教導他，所以很早就擅長寫詩。仇仁遠（Qiu Renyuan）先生和白珽（Bai Ting）先生都對他感到驚奇。玉岡潤公（Yugang Rungong）居住在東湖演壽（Donghu Yanshou），法師跟隨他學習天臺教觀，好像是前世的習慣一樣。玉岡對他說：『你將來一定會成為弘揚佛法的棟樑。只是我年老將盡，不能完成你的學業。』於是他又跟隨松壑壽公（Songhe Shougong）深入研究一心三觀的宗旨。松壑壽公讓他和宗勝（Zongsheng）一起修習大悲三昧，並約定了期限。法師在夢中登上大塔的頂端，榜上寫著『常樂』，因此領悟到那是諸佛的境界。第二天閱讀《起信論》，讀到『更無彼此色相迭相見，唯一真如智獨存』時，忽然有所領悟。從此以後，辯才無礙，在演福竹

【English Translation】 English version: He diligently encouraged himself with observation and practice. Even in the severe cold of winter or the intense heat of summer, he did not diminish his progress. Suddenly, he showed a slight illness and immediately closed his doors, refusing visitors, and devoted himself to reciting the Buddha's name without ceasing for a moment. He said to his disciples, 'In this life, the most important thing is the last thought. Do not think that cultivation is ineffective. My affinity with the Pure Land is ripe, and I am about to depart.' Then he bathed and changed his clothes, wrote a verse to bid farewell to the Prime Minister and those who understood him, and passed away peacefully in a seated posture with his palms together. It was the nineteenth day of the third month of the year Ji Hai. On the day of cremation, thousands of people gathered to watch. After the cremation, his tongue and teeth were undamaged, and the relics were like beans, which people scrambled to pick up. His disciples built a pagoda in the south of the temple in Anyang to enshrine his relics. He lived to the age of sixty-eight, with fifty-six years as a monk. The master was dignified and spoke and smiled little. But when he preached to the masses, it was like rain pouring down and rivers overflowing, unimpeded in all directions. His writings include the three major works of 'Miaoxuan Wenju' ('Subtle Meaning of the Profound Words'), 'Zhiguang' ('Cessation and Contemplation'), as well as Zengzhi Zhuwen, 'Lectures on the Lotus Sutra and Nirvana Sutra', and the ritual texts of the three ancestors of Zhang'an, Jingxi, and Siming. Those who received his true transmission included Shangzhu Dashan, Xiazhu Liangyu, Bailian Mingde, Pufu Yuanzhen, and Nengren Jiuhuai. Dharma Master Puyao (Fashi Puyao, Dharma Master's name), also known as Tianyan (Hao Tianyan, alias). His family, the Lu family, had lived in Jiahe Yunquan for generations. His father was Xiang (Xiang), and his mother was Zhang (Zhang). His mother conceived after dreaming of an extraordinary scene, and he appeared intelligent from birth. His eyebrows and eyes were delicate, and he could memorize what he read and understand its essence. At the age of thirteen, he followed Dharma Master Nengren Yilang (Nengren Yilang), and at the age of sixteen, he was tonsured at Caigong (Caigong) of Changde Hermitage (Changde An) in the temple. The family rules were strict, and they hired famous teachers with gifts to teach him, so he was proficient in poetry at an early age. Mr. Qiu Renyuan (Qiu Renyuan) and Mr. Bai Ting (Bai Ting) were both amazed by him. Yugang Rungong (Yugang Rungong) lived in Donghu Yanshou (Donghu Yanshou), and the master followed him to study the Tiantai teachings, as if it were a past life habit. Yugang said to him, 'You will surely become a pillar for propagating the Dharma in the future. But I am old and nearing the end of my life and cannot complete your studies.' So he followed Songhe Shougong (Songhe Shougong) to study the principles of the One Mind and Three Contemplations in depth. Songhe Shougong had him practice the Great Compassion Samadhi with Zongsheng (Zongsheng) and set a deadline. In a dream, the master climbed to the top of a great pagoda, on which was written 'Eternal Bliss', and thus realized that it was the realm of the Buddhas. The next day, he read the 'Awakening of Faith' and when he read 'There is no mutual perception of different forms, only the One True Suchness Wisdom exists alone', he suddenly had an understanding. From then on, he had unobstructed eloquence and at Yanfu Zhu

居簡公延掌僧籍。圓覺雲海度公招領其眾。所至有聲。至正二年宣政院起主車溪廣福。乃建法華懺。院寺之東偏繼修懺法。歲以為常。修多寶塔新方丈室。興廢補弊。學徒云委。十有七年謝皈結庵曰。夢蓮修凈土行為終焉之計。湖郡守請主慈感。居三年。值歲兇。乞食聚徒。講授不輟。及遷演福。僅三月而有臺城之役。偶微疾。有問者。師曰。數至於此。孰能逃之。加趺燕坐而逝。龕留三日神色不變。茶毗舌本如青蓮華葉。數珠牙齒舍利如貫珠。悉為人取去。五郡同役及四方之人無不傷悼。師嘗造千手眼大悲像事之。終身恒祝曰。使我得一句一偈大法之益。悉以施人。故能隨機應器。動臻其妙。主法華．彌陀懺期三十又七會。講法華終三遍。壽公命書銀字般若經。藏諸正法樓。不過中食者數年。喜賓客。不問有無。臨患難處之晏然。僧道立皈遺骨于新溪之上。春秋六十僧。夏四十五。嗣法者定覺處仁。

法師正壽

號松壑。俗姓徐氏。霅之鳥程人。父應炎。家傳儒。師自幼厭處塵俗。出家于南竺演福。從柳塘權公得度。誦經禮佛晝夜不輟。食不過中。脅不至席。嚴持禁戒彌久益堅。至治辛酉玉岡潤公來住是山。聞其妙教即立妙行。道譽月廣。遂升座端。為學者師。眾數百人。隨機開示未嘗少倦。江湖道俗

【現代漢語翻譯】現代漢語譯本：居簡公負責管理僧人的戶籍。圓覺雲海度公招募並帶領他的僧眾，所到之處都頗有名聲。至正二年，宣政院開始主持車溪廣福寺的事務，於是建造法華懺堂。在寺院的東側繼續修習懺法，每年都成為慣例。他還修建了多寶塔和新的方丈室，修繕破敗之處，前來學習的僧人絡繹不絕。十七年後，他告別寺院，隱居結廬，說：『夢蓮修習凈土法門，是最終的打算。』湖州郡守邀請他主持慈感寺，住了三年。適逢災荒之年，他乞食募捐，聚集僧眾，講授佛法從不間斷。後來遷往演福寺，僅僅三個月就發生了臺城戰役。他偶然得了小病，有人問候他，他說：『命運到了這個地步，誰能逃脫呢？』於是盤腿打坐，安然去世。遺體在龕中停放了三天，神色沒有改變。火化后，舌頭的根部像青蓮花瓣，念珠、牙齒和舍利子像串起來的珠子。都被人們取走了。五郡的僧人和四方的人沒有不悲傷哀悼的。法師曾經塑造了千手眼大悲觀音像來供奉，終身經常祈禱說：『如果我能從一句一偈的佛法中得到益處，都全部施捨給別人。』所以能夠隨機應機，所作所為都達到精妙的境界。主持法華懺和彌陀懺共三十七次，講解《法華經》三遍。壽公命人書寫銀字《般若經》，收藏在正法樓。不吃午飯已經好幾年了。喜歡賓客，不問對方的貧富。面臨患難時處之泰然。僧人和道士將他的遺骨安葬在新溪之上。世壽六十歲，僧臘四十五年。繼承他衣缽的是定覺處仁。法師正壽，號松壑，俗姓徐氏，是霅州鳥程人。父親徐應炎，世代都是儒生。法師從小就厭惡塵世的俗事，在南竺演福寺出家，跟隨柳塘權公剃度。誦經禮佛，晝夜不停。吃飯不過午，身體不靠牀蓆。嚴格持守戒律，時間越久越堅定。至治辛酉年，玉岡潤公來住持這座山寺，法師聽了他的精妙教法，立刻身體力行。他的道譽日益增長，於是升座說法，成為學者的老師，門徒有數百人。他隨機開示，從不感到疲倦。江湖上的僧人和俗人...

【English Translation】 English version: Abbot Ju Jian was in charge of the monastic registry. Yuanjue Yunhai Du gathered and led his community, gaining renown wherever they went. In the second year of the Zhizheng era (1342), the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) began to oversee Guangfu Temple in Chexi, and consequently, a Dharma Flower Repentance Hall was built. The practice of repentance was continued on the east side of the temple, becoming an annual custom. He also constructed the Stupa of Many Jewels (Prabhutaratna Stupa) and a new abbot's chamber, repairing dilapidated areas, attracting a constant stream of students. After seventeen years, he bid farewell to the temple, retiring to a hermitage, saying, 'Cultivating the Pure Land practice through Menglian (dream lotus) is my ultimate plan.' The prefect of Huzhou invited him to preside over Cigan Temple, where he stayed for three years. During a year of famine, he begged for food, gathered monks, and continued to teach the Dharma without ceasing. Later, he moved to Yanfu Temple, but only three months later, the Taicheng War broke out. He contracted a minor illness, and when someone inquired about his condition, he said, 'Destiny has reached this point; who can escape it?' He then sat in full lotus posture and passed away peacefully. His body remained in the reliquary for three days, his complexion unchanged. After cremation, the root of his tongue resembled a blue lotus petal, and his rosary beads, teeth, and relics were like strung pearls. All were taken away by people. Monks from the five prefectures and people from all directions mourned his passing. The master had previously created a Thousand-Armed Avalokiteshvara image and served it. Throughout his life, he constantly prayed, 'If I can gain benefit from even a single verse of the Great Dharma, I will bestow it all upon others.' Therefore, he was able to respond to beings according to their capacity, and his actions all reached a state of perfection. He presided over thirty-seven Dharma Flower and Amitabha Repentance ceremonies and lectured on the Dharma Flower Sutra three times. Lord Shou ordered the writing of the Silver Script Prajna Sutra, which was stored in the Zhengfa (True Dharma) Pavilion. He had abstained from eating after noon for several years. He enjoyed having guests, regardless of their wealth or poverty. He remained calm in the face of adversity. Monks and Daoists buried his remains above Xinxi. His age was sixty years, and his monastic age was forty-five. His Dharma heir was Dingjue Churen. Dharma Master Zhengshou, also known as Songhe (Pine Valley), his lay surname was Xu, and he was a native of Wucheng in Huzhou. His father was Xu Yingyan, whose family were Confucian scholars for generations. From a young age, the master disliked worldly affairs and became a monk at Nan Zhu Yanfu Temple, where he was ordained by Abbot Liutang Quan. He recited scriptures and prostrated to the Buddha day and night without ceasing. He did not eat after noon and did not lie down to sleep. He strictly observed the precepts, and his adherence became stronger over time. In the year Xinyou of the Zhizhi era (1321), Abbot Yugang Run came to reside at this mountain temple. Upon hearing his profound teachings, the master immediately put them into practice. His reputation grew, and he ascended the Dharma seat, becoming a teacher to scholars, with hundreds of disciples. He gave teachings according to their capacity, never tiring. Monks and laypeople from Jianghu...

爭欲得師出世。師之母賢而有識。每戒之曰。慎勿住院累我。乃恪導母訓。方以聘幣來者。語皆峻拒不納。而於自行之功愈加精進。行四三昧終而復始。有施以財物者輒均分之於眾。以己所得贖禽魚以放生。泰定甲子建真如觀堂于杭城之北。母盡出其奩具以資役費。堂成奉安千首眼觀音像。歲以季秋之月集同行人修大悲懺三七日。別立普賢道場。歲修法華三昧。構重閣庋置金書般若經．銀書大智度論于其上。而辟下為講堂。師凡演法。往往感天神侍座天雨寶華。至正二年二月示疾。語眾曰。佛涅槃前一日我當去。為我建凈土期以助西歸。十三日沐浴更衣端坐達旦。廣說觀心觀佛凈土法門䇿勵學徒。安然而逝。世壽五十三。僧夏三十五。茶毗日於火輪中放金色光。遺燼中舌根不壞。舍利無數。塔于觀堂之右。嗣法者得禹。

法師子實

字印海。號相庵。姓仲氏。嘉興奧溪人。母感異夢有娠。生而穎異。十三依海鹽祇園寺勒公出家。厭棄瑜伽。專誦儒典。十九祝髮進具。聞玉岡說法于演壽。往詢法要。玉岡留之。授以天臺諸書。令熟誦之。玉岡遷演福。招師掌僧事。嘗修觀音期七七日。夢感大士剖腹裁心。從而聰利。后居白蓮華院。獲授止觀。續看妙玄。辨才宏肆。玉岡繼升下竺靈山。師亦從焉。大用才公遷

【現代漢語翻譯】現代漢語譯本：

他努力爭取得到師父的允許出世弘法。他的母親賢惠而有見識，常常告誡他說：『千萬不要因為住持寺院而拖累我。』他謹遵母親的教誨，對於前來求親送聘禮的人，都嚴厲拒絕不接受。並且更加精進地修行。循環不斷地進行四種三昧（四種禪定）。有人施捨財物，他就平均分給大眾。用自己得到的錢贖買禽鳥魚類放生。泰定甲子年（1324年）在杭州城北建造真如觀堂。他的母親拿出全部的嫁妝來資助工程費用。觀堂建成后，供奉千手眼觀音像。每年在季秋（秋季末）之月，召集同修一起修大悲懺，為期二十一天。另外設立普賢道場，每年修法華三昧。建造重閣，將金書寫的《般若經》、銀書寫的《大智度論》珍藏在上面，下面開闢為講堂。法師每次講法，常常感動天神前來侍座，天空中降下寶華。至正二年（1342年）二月，法師示現疾病，告訴眾人說：『我將在佛陀涅槃前一天離去。』為我建造凈土，期望以此助我往生西方極樂世界。十三日，沐浴更衣，端坐到天亮，廣泛地宣說觀心、觀佛、凈土法門，勉勵學徒。安詳地圓寂，世壽五十三歲，僧臘三十五年。荼毗（火化）時，在火輪中放出金色的光芒，遺骸中舌根沒有燒壞，舍利無數。塔建在觀堂的右邊。繼承他法脈的是得禹。

法師子實（法號），

字印海，號相庵，俗姓仲，嘉興奧溪人。他的母親夢到奇異的景象后懷孕，出生后就聰慧過人。十三歲時，依止海鹽祇園寺的勒公出家。厭惡學習瑜伽，專門誦讀儒家經典。十九歲時剃度受具足戒。聽說玉岡在演壽寺說法，前去請教佛法要義。玉岡留下他，傳授天臺宗的各種書籍，讓他熟讀。玉岡遷往演福寺，邀請法師掌管僧事。法師曾經修觀音期，為期四十九天。夢中感應到觀音大士剖開他的腹部，裁斷他的心，從此變得更加聰慧。後來居住在白蓮華院，得到傳授止觀法門，繼續研讀《妙玄》，辯才宏大。玉岡後來升座到下竺靈山，法師也跟隨前往。大用才公遷

【English Translation】 English version:

He strived to obtain his master's permission to go forth and propagate the Dharma. His mother was virtuous and insightful, often admonishing him, 'Be careful not to burden me by residing in a monastery.' He respectfully followed his mother's teachings, sternly refusing all offers of betrothal gifts. He intensified his diligent practice, continuously engaging in the Four Samadhis (four types of meditative concentration). Whenever someone offered him material possessions, he would divide them equally among the community. He used his own earnings to redeem birds and fish for release. In the year of Jiazi in the Taiding era (1324), he built the Zhenru Guantang (True Suchness Temple) north of Hangzhou city. His mother contributed all her dowry to fund the construction. After the temple was completed, he enshrined a Thousand-Armed Avalokiteśvara (Guanyin) statue. Every year in the late autumn month, he gathered fellow practitioners to perform the Great Compassion Repentance for twenty-one days. He also established a separate Samantabhadra (Universal Virtue) sanctuary, annually practicing the Lotus Samadhi. He constructed a double-storied pavilion to house the gold-scripted Prajna Sutra (Perfection of Wisdom Sutra) and the silver-scripted Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom) on the upper level, while the lower level was used as a lecture hall. Whenever the master expounded the Dharma, he often moved the gods to attend and shower precious flowers from the sky. In February of the second year of the Zhizheng era (1342), the master manifested illness and told the assembly, 'I shall depart one day before the Buddha's Nirvana.' Build a Pure Land for me, hoping to assist my rebirth in the Western Pure Land. On the thirteenth day, he bathed, changed clothes, and sat upright until dawn, extensively expounding the Dharma of contemplating the mind, contemplating the Buddha, and the Pure Land, encouraging his disciples. He passed away peacefully at the age of fifty-three, with thirty-five years as a monk. During cremation, golden light emanated from the fire wheel, and his tongue remained intact among the ashes, with countless relics. His stupa was built to the right of the Guantang. His Dharma heir was Deyu.

Master Zishi (Dharma name),

styled Yinhai, named Xiang'an, surname Zhong, was from Aoxi, Jiaxing. His mother conceived after experiencing an unusual dream, and he was exceptionally intelligent from birth. At the age of thirteen, he left home to become a monk under Master Le at Qiyuan Temple in Haiyan. He disliked studying Yoga and devoted himself to reciting Confucian classics. At nineteen, he was tonsured and received full ordination. Hearing Yu Gang preach at Yanshou Temple, he went to inquire about the essentials of the Dharma. Yu Gang kept him there, teaching him various Tiantai texts and instructing him to memorize them. When Yu Gang moved to Yanfu Temple, he invited the master to manage monastic affairs. The master once practiced the Avalokiteśvara retreat for forty-nine days. In a dream, he felt Avalokiteśvara open his abdomen and cut his heart, becoming more intelligent as a result. Later, he resided at the White Lotus Flower Temple, where he received instruction in the Zhi Guan (Cessation and Contemplation) method and continued to study the Miao Xuan (Profound Meaning), possessing great eloquence. Yu Gang later ascended to Ling Mountain in Lower Zhu, and the master followed him there. Dayong Caigong moved

演福。延師居版首。后歸祗園建懺堂。歲啟期懺。略感靈瑞。嘉興守請住當湖德藏。洪武三年詔徴天下高僧至京奏對苾旨。復歸奧溪福嚴。十一年詔令天下僧講楞伽．金剛．心經。師于海鹽天寧敷暢厥旨。多所弘益。十五年竺隱道公升上竺。請師居都講之職。明年僧錄司選師住下竺。前後七載。講說諸部連環無已。復退休奧溪甫歲。周遍別鄉鄰故舊往。居德藏。忽一日賦懷凈土辭一篇。端坐稱佛名而逝。洪武二十四年辛未九月二十五日也。春秋七十八。夏五十九。門人收舍利塔于飛來峰之陽。師平居持戒甚嚴。動靜語嘿不違其教。于山家諸部精研力索。不極其妙不止。凡學者有所啟問。莫不懇懇為言其指歸。所至聽眾雲集。用能扶樹教道。為一時所宗。所著有楞嚴略疏．圓覺文句．楞伽指南。金剛般若燈論．心經．遺經疏。四分戒本鈔．四教儀正說解指要問津．金錍起文。所修法華期懺十有七會。金光明期二十三。彌陀凈土期五。請觀音五。大悲三。常坐三昧二。皆獲禎應。得法者法喜．道怤．仁讓．一奇．如秩．妙解。

法師大佑

字啟宗。別號佑蘧庵。出於姑蘇吳縣之吳氏。父母俱持齋素。鄉里稱為善人。其母夢一僧自稱阇那。覺而遂孕。始能言。聞其兄誦楞嚴咒。即隨口誦之。年十二出家投[髟/

【現代漢語翻譯】現代漢語譯本：演福（Yuanfu，人名）。延請老師居住在版首（Banshou，地名）。後來回到祗園（Qiyuan，寺廟名）建造懺堂。每年開啟一次期懺法會，略有靈驗的祥瑞感應。嘉興（Jiaxing，地名）的官員請他去當湖（Danghu，地名）的德藏（Dezang，寺廟名）主持。洪武三年（公元1370年），朝廷下詔徵召天下高僧到京城，向皇帝陳述佛法的精要。之後他又回到奧溪（Aoxi，地名）的福嚴（Fuyan，寺廟名）。洪武十一年（公元1378年），朝廷下令天下僧人講解《楞伽經》（Lenga Jing）、《金剛經》（Jingang Jing）、《心經》（Xinjing）。法師在海鹽（Haiyan，地名）的天寧寺（Tianning Si，寺廟名）宣揚這些經典的主旨，弘揚佛法，使很多人受益。洪武十五年（公元1382年），竺隱道公（Zhu Yin Daogong，人名）升座到上竺寺（Shangzhu Si，寺廟名），請法師擔任都講的職務。第二年，僧錄司（Senglusi，官名）選派法師住持下竺寺（Xiazhu Si，寺廟名），前後七年，講說各部經典，連綿不斷。之後他退休回到奧溪一年。又周遊拜訪鄉鄰故舊，前往德藏居住。忽然有一天，他寫了一篇懷念凈土的辭賦，然後端坐唸誦佛號而逝世。那是洪武二十四年（公元1391年）辛未年九月二十五日，享年七十八歲，僧臘五十九年。他的弟子們在飛來峰（Feilai Feng，地名）的南面建造舍利塔安葬他的遺骨。法師平時持戒非常嚴格，一舉一動、一言一行都嚴格遵守佛教的教義。對於山家（Shanjia，佛教宗派名）的各部經典，他都深入研究，不達到精妙的境界絕不停止。凡是學習的人有所疑問，他都懇切地為他們講解其中的要旨。他所到之處，聽眾雲集，因此能夠扶持和弘揚佛教的教義，成為一時所推崇的人物。他所著有的書籍有《楞嚴略疏》（Lengyan Lueshu）、《圓覺文句》（Yuanjue Wenju）、《楞伽指南》（Lenga Zhinan）、《金剛般若燈論》（Jingang Bore Denglun）、《心經疏》（Xinjing Shu）、《遺經疏》（Yijing Shu）、《四分戒本鈔》（Sifen Jieben Chao）、《四教儀正說解指要問津》（Sijiaoyi Zhengshuo Jiezhi Yaowenjin）、《金錍起文》（Jinpi Qiwen）。他所修的法華期懺（Fahua Qichan）有十七次，金光明期懺（Jin Guangming Qichan）有二十三次，彌陀凈土期懺（Mitu Jingtu Qichan）有五次，請觀音期懺（Qing Guanyin Qichan）有五次，大悲期懺（Dabei Qichan）有三次，常坐三昧（Changzuo Sanmei）有兩次，都獲得了吉祥的感應。他的弟子們有法喜（Faxi，人名）、道怤（Daofu，人名）、仁讓（Renrang，人名）、一奇（Yiqi，人名）、如秩（Ruzhi，人名）、妙解（Miaojie，人名）。法師大佑（Dayout，人名）字啟宗（Qizong，字），別號佑蘧庵（Youquan An，別號）。是姑蘇（Gusu，地名）吳縣（Wuxian，地名）吳氏（Wu Shi，姓氏）人。他的父母都持齋吃素，鄉里人都稱他們為善人。他的母親夢見一位僧人自稱是阇那（She Na，人名），醒來后就懷孕了。他剛會說話的時候，聽到他的哥哥誦讀《楞嚴咒》（Lengyan Zhou），就能跟著誦讀。十二歲的時候出家，投奔[髟/

【English Translation】 English version: Yuanfu (person's name). He invited a teacher to reside in Banshou (place name). Later, he returned to Qiyuan (temple name) to build a repentance hall. He initiated a repentance ceremony annually, with slight auspicious and miraculous responses. The official of Jiaxing (place name) invited him to preside over Dezang (temple name) in Danghu (place name). In the third year of the Hongwu era (1370 AD), the imperial court issued an edict summoning eminent monks from across the country to the capital to present the essence of Buddhist teachings to the emperor. Afterward, he returned to Fuyan (temple name) in Aoxi (place name). In the eleventh year of the Hongwu era (1378 AD), the imperial court ordered monks throughout the country to lecture on the 'Lenga Sutra' (Lenga Jing), the 'Diamond Sutra' (Jingang Jing), and the 'Heart Sutra' (Xinjing). The master expounded on the essence of these scriptures at Tianning Temple (Tianning Si, temple name) in Haiyan (place name), greatly benefiting many. In the fifteenth year of the Hongwu era (1382 AD), Zhu Yin Daogong (person's name) ascended to the abbotship of Shangzhu Temple (Shangzhu Si, temple name) and invited the master to serve as the head lecturer. The following year, the Sangha Registry (Senglusi, official title) selected the master to reside at Xiazhu Temple (Xiazhu Si, temple name), where he lectured on various scriptures continuously for seven years. Afterward, he retired to Aoxi for a year. He then traveled to visit neighbors and old friends before residing at Dezang. One day, he composed a eulogy longing for the Pure Land, then sat upright, chanted the Buddha's name, and passed away. This was on the 25th day of the ninth month of the Xinwei year, the twenty-fourth year of the Hongwu era (1391 AD). He was seventy-eight years old, with fifty-nine years as a monk. His disciples collected his relics and built a stupa on the south side of Feilai Peak (Feilai Feng, place name) to enshrine them. The master was very strict in upholding the precepts, and his every action and word adhered strictly to Buddhist teachings. He deeply researched the various scriptures of the Shanjia (Buddhist sect name), never stopping until he reached a profound understanding. Whenever students had questions, he would earnestly explain the essential points to them. Wherever he went, crowds gathered to listen, enabling him to support and promote Buddhist teachings, making him a respected figure of his time. His written works include 'Lengyan Lueshu', 'Yuanjue Wenju', 'Lenga Zhinan', 'Jingang Bore Denglun', 'Xinjing Shu', 'Yijing Shu', 'Sifen Jieben Chao', 'Sijiaoyi Zhengshuo Jiezhi Yaowenjin', and 'Jinpi Qiwen'. He practiced the Fahua Qichan seventeen times, the Jin Guangming Qichan twenty-three times, the Mitu Jingtu Qichan five times, the Qing Guanyin Qichan five times, the Dabei Qichan three times, and the Changzuo Sanmei twice, all of which resulted in auspicious responses. His disciples included Faxi (person's name), Daofu (person's name), Renrang (person's name), Yiqi (person's name), Ruzhi (person's name), and Miaojie (person's name). Dharma Master Dayout (person's name) His courtesy name was Qizong (Qizong, courtesy name), and his alias was Youquan An (Youquan An, alias). He was from the Wu family (Wu Shi, surname) of Wuxian (place name) in Gusu (place name). His parents both observed vegetarianism and were known as virtuous people in their village. His mother dreamed of a monk who claimed to be She Na (person's name), and upon waking, she became pregnant. When he first learned to speak, he could recite the 'Lengyan Mantra' (Lengyan Zhou) after hearing his brother recite it. At the age of twelve, he left home to become a monk, joining [髟/

未]嗣貴落剃為僧。授滿分戒。凡內外經書一覽即通其義。初與古庭為友習賢首教。次從皋聲公習天臺止觀。後於弘教天泉澤公會中充懺首職。一日閱玉岡四教儀集註。至初五品位一隨喜品註文云。一空一切空。三觀悉彰破相之用。一假一切假。三觀悉彰立法之功。一中一切中。三觀悉是絕待之體。忽有省。自後天臺一宗綱格諸書若素習而貫通焉。出世甫里之白蓮。遂遙稟玉岡。洪武四年以高僧召至京。明年預廣薦法會於蔣山。洪武十年升住郡之北禪。講心經．金剛．楞伽三經。提挈奧義。多士悅隨。施者坌集。乃建大佛寶殿。既成將靜退還山。適嘉定耆緇現無隱。請師開山邑之圓通。今為講剎之首。未幾歸西山築室。扁曰真如。修習唸佛三昧未嘗暫輟。洪武二十六年僧錄司缺官。召至京。陛見喜嘆。留長於逾月。授僧錄司右善世。二十九年升左善世。居官應制諸作存焉。是年考試天下僧徒。師扶樹之績居多。欽賜袈裟衣衾鞋履鈔貫有差。三十二年告老還姑蘇舊業。永樂三年夏復召至京。有詔纂修釋書。師總括般若要義。藁成忽稱微疾。至五年春正月二日趺坐而逝。世壽七十四。僧臘六十二。是月十八日阇維時。祥雲五色天華散空。云鶴盤旋于上。火后得舍利無算。所著有凈土指歸註解．彌陀金剛二經挍勘．天臺授受

祖圖。撰法華撮要圖．凈土解行二圖．凈土真如禮文．華嚴燈科．凈土九蓮燈科各一卷。得法弟子慧澈．德完。

子庭訓法師法嗣

法師慧日

號東溟。天臺赤城人。宋丞相賈魏公諸孫。志慕空門。往縣之廣嚴寺依平山等公落髮爲僧。時子庭講衡臺之教於赤城。走輪下而受其說。依科指授便能領義。一旦假𥨊也。見有竹橫地下。竹上所凝者白粥粲然。師因臥而餐之。及覺言于子庭子。庭曰竹粥與竺同音。子得就地以食。其緣殆在上下兩竺之間乎。子宜亟行行。即持瓶錫渡浙河拜竹屋凈公于上竺。輒留之。所處頗卑濕。師賦詩以述其事。竹屋見之謂眾曰。此即不凡。它日當嗣主茲山。不可以少年易之。為遷剛燥之地。遇之如賓友。會有營繕之役。施金帛者接蹱而至。勤舊僧㭄欲揭示名字。選工書者卒無以應。師揚袂出曰。吾試為之。霞布云舒。精采煥發。竹屋喜曰。吾前言不繆。命典賓客。尋掌僧籍。竹屋既示寂。湛堂自演福來繼其席。師延居後堂版首。未幾出世吳山。后甚聖水湛堂念之。不忍舍。復招還山處第一座。以儀表四眾。聽學之士動以千百計。師隨其性竇淺深而疏導之。元重紀至元四年行宣政院采諸人望。而師覆住薦福歷三寒暑。下竺靈山寺災。至正元年宣政院使高公納麟謂。非師無以膺

【現代漢語翻譯】現代漢語譯本祖圖（Zutu）：撰寫了《法華撮要圖》（Fa Hua Cuo Yao Tu，法華經概要圖）、《凈土解行二圖》（Jing Tu Jie Xing Er Tu，凈土的理解和實踐二圖）、《凈土真如禮文》（Jing Tu Zhen Ru Li Wen，凈土真如禮儀文）、《華嚴燈科》（Hua Yan Deng Ke，華嚴燈儀軌）、《凈土九蓮燈科》（Jing Tu Jiu Lian Deng Ke，凈土九蓮燈儀軌），各一卷。得法弟子有慧澈（Huiche）、德完（Dewan）。

子庭訓法師（Ziting Xun Fashi）法嗣

法師慧日（Huiri）

號東溟（Dongming），天臺赤城（Chicheng）人。是宋朝丞相賈魏公（Jia Weigong）的後代。立志嚮往佛門，前往縣裡的廣嚴寺（Guangyan Si）依止平山（Pingshan）等法師剃度出家。當時子庭在赤城講授衡臺的教義，慧日前往聽講並接受他的教導。依靠子庭的科判指點，便能領會其中的含義。有一天，慧日假寐時，看到有竹子橫在地上，竹子上凝結著白色的粥，非常鮮明。於是他躺下吃了那些粥，醒來后告訴了子庭。子庭說：『竹粥與竺同音，你得以就地而食，這緣分恐怕就在上下兩竺（Zhu，指上竺寺和下竺寺）之間吧。你應該趕快前往。』於是慧日拿著瓶錫，渡過浙河，拜訪了上竺寺的竹屋凈公（Zhuwu Jinggong）。竹屋凈公便留下了他。慧日所住的地方比較低窪潮濕，他作詩來描述這件事。竹屋凈公看到后對眾人說：『這個人很不平凡，將來一定會繼承這座山（指上竺寺）。不能因為他年輕就輕視他。』於是為他更換了乾燥的地方，像對待賓客朋友一樣對待他。恰逢寺里有營繕的工程，捐獻金錢布帛的人絡繹不絕，負責記錄的舊僧想要揭示捐獻者的名字，但找不到擅長書法的人。慧日揚起衣袖走出來說：『我來試試。』他寫出的字如同彩霞佈滿天空，雲彩舒捲，精妙的筆采煥發。竹屋凈公高興地說：『我之前的預言沒有錯。』於是命他掌管賓客事務，不久又掌管僧籍。竹屋凈公圓寂后，湛堂（Zhan Tang）從演福寺（Yanfu Si）來繼承他的位置。慧日延居在後堂擔任版首。不久之後，慧日出世住持吳山（Wushan）。後來甚聖水湛堂思念他，不忍心捨棄他，又把他招回上竺寺擔任第一座，以作為大眾的表率。前來聽學的人數以千百計。慧日根據他們的根性深淺而疏導他們。元朝重臣紀至元四年（公元1267年）行宣政院（Xuanzheng Yuan）徵求眾人的意見，於是慧日又住持薦福寺（Jianfu Si）經歷了三年。下竺靈山寺（Lingshan Si）發生火災，至正元年（公元1341年）宣政院使高公納麟（Gao Gong Nalin）說：『不是慧日無法勝任。』

【English Translation】 English version Zutu: He wrote 'Fa Hua Cuo Yao Tu' (Essentials of the Lotus Sutra Illustrated), 'Jing Tu Jie Xing Er Tu' (Two Charts of Understanding and Practice in Pure Land), 'Jing Tu Zhen Ru Li Wen' (Pure Land True Suchness Ritual Text), 'Hua Yan Deng Ke' (Avatamsaka Lamp Ritual), and 'Jing Tu Jiu Lian Deng Ke' (Pure Land Nine Lotus Lamp Ritual), one volume each. His Dharma heirs were Huiche and Dewan.

Successor of Dharma Master Ziting Xun

Dharma Master Huiri

Also known as Dongming, he was from Chicheng in Tiantai. He was a descendant of the Song Dynasty Prime Minister Jia Weigong. Aspiring to the Buddhist path, he went to Guangyan Temple in the county to be ordained as a monk under Pingshan and others. At that time, Ziting was lecturing on the teachings of the Tiantai school in Chicheng, and Huiri went to listen and receive his teachings. Relying on Ziting's guidance, he was able to understand the meaning. One day, while napping, he saw bamboo lying on the ground, with white congee clearly congealed on it. So he lay down and ate the congee, and when he woke up, he told Ziting. Ziting said, 'The sound of 'bamboo congee' is the same as 'Zhu' (referring to Upper and Lower Zhu Temples). You were able to eat it on the spot, so your affinity is probably between the Upper and Lower Zhu Temples. You should go there quickly.' So Huiri took his bowl and staff, crossed the Zhe River, and visited Jinggong of Zhuwu at Upper Zhu Temple. Jinggong kept him there. The place where Huiri lived was quite low and damp, and he wrote a poem to describe it. When Jinggong of Zhuwu saw it, he said to the assembly, 'This person is extraordinary and will surely inherit this mountain (referring to Upper Zhu Temple) in the future. We must not underestimate him because he is young.' So he moved him to a drier place and treated him like a guest. It happened that there was a construction project in the temple, and people came in droves to donate money and cloth. The old monk in charge of recording wanted to reveal the names of the donors, but could not find a skilled calligrapher. Huiri raised his sleeves and said, 'Let me try.' The characters he wrote were like colorful clouds filling the sky, with brilliant and vibrant strokes. Jinggong of Zhuwu was pleased and said, 'My previous prediction was not wrong.' So he ordered him to manage the affairs of the guests, and soon after, he managed the monastic records. After Jinggong of Zhuwu passed away, Zhantang came from Yanfu Temple to succeed him. Huiri stayed in the back hall as the head of the board. Soon after, Huiri left the temple to become the abbot of Wushan. Later, Zhantang of Shengshui missed him and could not bear to part with him, so he invited him back to Upper Zhu Temple to serve as the first seat, to be a model for the assembly. The number of people who came to listen and learn was in the thousands. Huiri guided them according to the depth of their roots. In the fourth year of Zhiyuan (1267 AD) during the Yuan Dynasty, Ji Zhiyuan of the Xuanzheng Yuan sought the opinions of the people, and so Huiri again became the abbot of Jianfu Temple for three years. Lingshan Temple in Lower Zhu Temple was destroyed by fire, and in the first year of Zhizheng (1341 AD), Gao Gong Nalin, an envoy of the Xuanzheng Yuan, said, 'Only Huiri can handle this.'

起廢之任。移師蒞之。師至修普賢殿。云間大姓蔡氏邀師至家施錢十萬緡。師過姑蘇大致香楠為材。既而大雄殿成。蔡卒。其妻夏氏為刻佛菩薩羅漢聖像。黃文獻公溍實為之記。四年高公又遷師住上竺。子庭所謂上下兩竺之徴益驗矣。師知緣契在茲。夙夜注心罔敢怠遑。初修大殿。次建山門。鑄鐘構樓。次營重閣講堂。上祠諸祖下為講法之所。它若白雲堂選佛場諸寮宇亦皆告成。復罄己橐甓通途自普門達於三門寺。所宜有無不具焉。帝師大寶法王嘉師之行。賜以金襕法衣及慈光妙應普濟大師之號。十六年檛鼓而退隱於會稽山水間。人不知其為師。江淅丞相達識帖穆公力請還山。復再正法席。前後凡二十五年。　國朝革命。鴻仁惠澤覃及幽明。於是有學僧伽奉詔入京。而師年最高。白眉朱顏。其班前列。上親問以升濟沉冥之道。師備述其故。上悅顧眾而言曰。邇來學佛者唯沉埋歲月。如金剛．楞伽諸經皆撮心之要典。何不研窮其義。茍有不通。質諸白眉法師可也。自後數召見。字而不名。人以為師榮。及建鐘山法會請師說毗尼凈戒。聞者開悟。洪武五年正月望也。時輿論以瓦官升元講寺乃天臺初釋法華道場。不可久廢。乃以其事上聞。即天界禪林別建堂室以存舊號。請師開山。師為升堂說法。九府僧伽皆俯首以聽。風聲

【現代漢語翻譯】現代漢語譯本：承擔起復興寺院的重任，率領僧眾前往。到達后，主持修繕普賢殿。云間（地名，今上海松江一帶）的大戶蔡氏邀請他到家中，捐贈了十萬緡錢。主持經過姑蘇（地名，今江蘇蘇州），大致選定了香楠作為建築材料。不久之後，大雄寶殿建成。蔡氏去世，他的妻子夏氏出資雕刻佛、菩薩、羅漢等聖像。黃文獻公溍為此撰寫了記文。四年後，高公又調他去住持上竺寺。子庭所說的上下兩竺寺的興盛應驗了。主持知道自己與此地有緣，日夜專心致志，不敢有絲毫懈怠。起初修建大殿，然後建造山門，鑄造鐘，建造鐘樓，接著修建重閣講堂，上面供奉諸位祖師，下面作為講法的地方。其他如白雲堂、選佛場等僧房也都相繼建成。又傾盡自己的財物，用磚鋪設道路，從普門一直到三門寺。寺院所需的一切都完備了。帝師大寶法王讚賞主持的德行，賜予他金襕法衣以及慈光妙應普濟大師的稱號。洪武十六年，他敲著木魚退隱到會稽山水之間，人們不知道他就是主持。江浙丞相達識帖穆公極力請求他返回寺院，再次主持法席。前後總共二十五年。明朝建立后，洪大的仁義恩澤普及到陰陽兩界。於是有學僧伽奉詔進京，而主持年紀最大，白色的眉毛，紅潤的臉色，排列在隊伍的前列。皇上親自詢問他超度亡靈的方法。主持詳細地陳述了其中的緣由。皇上聽了很高興，回頭對眾人說：『近來學佛的人只是埋頭于經書，像《金剛經》、《楞伽經》等都是精要的經典，為什麼不去研究其中的含義呢？如果有什麼不明白的地方，可以向白眉法師請教。』自那以後，皇上多次召見他，稱字而不稱名。人們認為主持很榮耀。等到建造鐘山法會時，請主持宣講毗尼凈戒，聽聞的人都開悟了。那是洪武五年正月十五日。當時輿論認為瓦官升元講寺是天臺宗最初宣講《法華經》的道場，不應該長期廢棄，於是將此事上報朝廷。朝廷就在天界禪林另外建造堂室來儲存舊的名稱，請主持去開山。主持登上高座說法，九府的僧伽都低頭聆聽，聲名遠播。

【English Translation】 English version: He undertook the responsibility of revitalizing the monastery and led the monks there. Upon arrival, he presided over the renovation of the Samantabhadra Hall (Pu Xian Dian). A prominent family, the Cai family, from Yun Jian (place name, around present-day Songjiang, Shanghai), invited him to their home and donated 100,000 strings of cash. The Abbot passed through Gusu (place name, present-day Suzhou, Jiangsu), and roughly selected fragrant Phoebe zhennan as the building material. Soon after, the Mahavira Hall (Da Xiong Dian) was completed. Cai passed away, and his wife, Xia, funded the carving of statues of Buddhas, Bodhisattvas, Arhats, and other holy figures. Huang Wenxian Gong Jin wrote a record for it. Four years later, Gao Gong transferred him to reside at Upper Tianzhu Monastery (Shang Zhu Si). What Ziting said about the flourishing of both Upper and Lower Tianzhu Monasteries was indeed verified. The Abbot knew that he had an affinity with this place, and he devoted himself day and night, not daring to be negligent. Initially, he repaired the main hall, then built the mountain gate, cast a bell, and constructed a bell tower, followed by the construction of a double-tiered lecture hall, with the ancestral masters enshrined above and a place for lecturing below. Other structures, such as the White Cloud Hall (Bai Yun Tang), the Buddha Selection Field (Xuan Fo Chang), and various monastic dwellings, were also completed. He also exhausted his own wealth to pave the road with bricks, from Pumen to the Sanmen Temple (San Men Si). Everything the monastery needed was complete. The Imperial Preceptor, Great Treasure Dharma King (Da Bao Fa Wang), praised the Abbot's virtue and bestowed upon him a kasaya (Jinlan Fa Yi) and the title of 'Master of Compassionate Light, Wonderful Response, and Universal Salvation' (Ci Guang Miao Ying Pu Ji Da Shi). In the sixteenth year of Hongwu, he retired, striking the wooden fish, to the mountains and waters of Kuaiji, and people did not know that he was the Abbot. The Prime Minister of Jiangzhe, Da Shi Tie Mu, earnestly requested him to return to the monastery and preside over the Dharma seat again. In total, he served for twenty-five years. After the establishment of the Ming Dynasty, the vast benevolence and grace extended to both the visible and invisible realms. Consequently, learned Sangha were summoned to the capital by imperial decree, and the Abbot, being the oldest, with white eyebrows and a ruddy complexion, was placed at the front of the line. The Emperor personally inquired about the methods of delivering the deceased. The Abbot explained the reasons in detail. The Emperor was pleased and said to the assembly, 'Recently, those who study Buddhism only bury themselves in scriptures. Texts such as the Diamond Sutra (Jin Gang Jing) and the Lankavatara Sutra (Leng Qie Jing) are essential classics. Why not study their meanings? If there is anything you do not understand, you can consult the White-Eyebrow Dharma Master.' From then on, the Emperor summoned him many times, addressing him by his style name rather than his given name. People thought the Abbot was honored. When the Zhongshan Dharma Assembly was established, the Abbot was invited to preach the Vinaya precepts, and those who heard it were enlightened. That was on the fifteenth day of the first month of the fifth year of Hongwu. At that time, public opinion held that the Waguan Shengyuan Lecture Temple (Wa Guan Sheng Yuan Jiang Si) was the place where the Tiantai School first preached the Lotus Sutra (Fa Hua Jing), and it should not be abandoned for long. Therefore, this matter was reported to the court. The court built another hall in the Tianjie Chan Forest (Tian Jie Chan Lin) to preserve the old name and invited the Abbot to open the mountain. The Abbot ascended the high seat to preach the Dharma, and the Sangha of the Nine Prefectures all bowed their heads to listen, and his reputation spread far and wide.

所被遐邇翕然。復辭歸天竺山。日修西方凈業。十二年秋七月朔日夢青蓮華生方池中。清芬襲人。既寤召弟子曰。此生西方凈土之祥也。吾去人間世殆不遠乎。至四日書偈合爪而逝。世壽八十又九。僧臘七十三。塔全身於西峰妙應塔院。師居常顏面嚴冷片言不妄。發雖對王公大臣未嘗出一軟媚語。至於誘掖後進辭色溫如春陽。嗣其法者思齊．行樞．妙修．允鑒．允忠．普智．文會．一即．善述等。

松林溥法師法嗣

法師子思

字齊賢。別號四窗。明之奉化陳氏。父德。母湯。夢梵僧乘白馬闖門而娠。骨相殊異。甫五歲向佛膜拜如敬二親。法華念公時住寶山。俾以童子趨侍。獲與名師宿儒往來。見聞日益。剃髮於弱冠之初。登具于年滿之後。遂發跡南湖。抗聲西淅松林。演唱于集慶也。師以習讀之勤。記憶之富。講辨之詳。歷僧事懺司座端之職。以佐其化。板刻盤谷類要六十卷。而出世臺之保壽作門。及堂湖之慈感。則建堂而閣其上甃。堤岸筑垣墻供怰營繕置廩局。集慶之廢。師以舊遊地有志興起。奪于上竺之選。唯作廊廡二十楹。上竺南竺二大殿或成於將代之際。或丁于久毀之餘。君乃刺血書經。煉指供佛。祈雨而雨澍。禱疾而疾瘳。此其餘事也。至正初僧寺困於民役。會中臺御史抵杭。因上書

【現代漢語翻譯】現代漢語譯本：他所到之處，聲名遠播，備受推崇。後來辭別，返回天竺山（山名）。每日精進修習西方凈土法門。十二年秋七月初一，夢見青蓮花從方池中生出，清香撲鼻。醒來后，召集弟子說：『這是往生西方凈土的祥瑞之兆啊。我離開人世恐怕不遠了吧。』至初四，書寫偈語，合掌圓寂。世壽八十九歲，僧臘七十三年。全身舍利塔建於西峰妙應塔院。這位禪師平時顏面嚴肅冷峻，從不說虛妄之語。即使面對王公大臣，也從未說過一句軟媚之言。至於引導後輩，言辭神色卻像春日陽光般溫暖。繼承他法脈的有思齊、行樞、妙修、允鑒、允忠、普智、文會、一即、善述等人。

松林溥法師的法嗣

法師子思（法號）

字齊賢（字），別號四窗（別號）。明朝奉化（地名）人陳氏之子。父親陳德，母親湯氏。夢見梵僧騎著白馬闖入家門而懷孕。出生后骨骼相貌與衆不同。剛滿五歲就向佛膜拜，如同敬奉父母一般。法華念公（人名）當時住在寶山（地名），讓他以童子的身份侍奉。因此得以與名師宿儒交往，見聞日益增長。弱冠之年剃度出家，成年後受具足戒。於是從南湖（地名）發跡，在西淅（地名）松林（地名）高聲弘法。也在集慶（地名）演說佛法。子思法師憑藉勤奮的習讀，豐富的記憶，詳細的講解，歷任僧事懺司座端等職務，以輔助教化。刊刻《盤谷類要》六十卷。並在臺之保壽（地名）作門，以及堂湖（地名）的慈感（地名）開山。建造殿堂並在其上建造樓閣，用磚砌堤岸，筑造圍墻，提供住宿，經營修繕，設定糧倉。集慶（地名）寺廟荒廢后，法師因為舊地重遊，有志於興起寺廟，於是奪得上竺（地名）寺廟住持之選。只建造了二十楹的廊廡。上竺（地名）、南竺（地名）二大殿，有的在即將改朝換代之際建成，有的在長期毀壞之後重建。於是刺血書寫佛經，焚燒手指供佛，祈雨而天降甘霖，禱告疾病而疾病痊癒。這些都是其餘的事蹟。至正（年號）初年，僧寺被民役所困擾，恰逢中臺御史抵達杭州（地名），於是上書陳情。

【English Translation】 English version: Wherever he went, his reputation spread far and wide, and he was highly respected. Later, he resigned and returned to Tianzhu Mountain (mountain name). He diligently practiced the Western Pure Land Dharma every day. On the first day of the seventh month of the twelfth year of autumn, he dreamed of a blue lotus flower growing from a square pond, with a refreshing fragrance. After waking up, he summoned his disciples and said, 'This is an auspicious sign of being reborn in the Western Pure Land. I am afraid that I will not be far from leaving this world.' On the fourth day, he wrote a verse, joined his palms, and passed away peacefully. He lived to the age of eighty-nine, with seventy-three years as a monk. His complete body stupa was built in the Miaoying Pagoda Courtyard on West Peak. This Chan master usually had a solemn and stern face and never spoke falsely. Even when facing princes and ministers, he never uttered a single flattering word. As for guiding later generations, his words and expressions were as warm as the spring sun. Those who inherited his Dharma lineage included Siqi (name), Xing Shu (name), Miaoxiu (name), Yun Jian (name), Yun Zhong (name), Puzhi (name), Wenhua (name), Yiji (name), and Shanshu (name).

Dharma Heir of Dharma Master Songlin Pu

Dharma Master Zisi (Dharma name)

Style name Qixian (style name), alias Sichuang (alias). He was Chen's son from Fenghua (place name) in the Ming Dynasty. His father was Chen De, and his mother was Tang. She dreamed of a Brahma monk riding a white horse breaking into her house and becoming pregnant. After birth, his bones and appearance were extraordinary. As soon as he turned five years old, he bowed to the Buddha as if he were respecting his parents. Dharma Master Fahua Niangong (person's name) was living in Baoshan (place name) at that time, and he was asked to serve as a child attendant. Therefore, he was able to interact with famous teachers and learned scholars, and his knowledge increased day by day. He was tonsured at the beginning of his youth and received full ordination after reaching adulthood. So he started from Nanhu (place name) and loudly promoted the Dharma in Songlin (place name) in Xizhe (place name). He also lectured on the Dharma in Jiqing (place name). Dharma Master Zisi, with his diligent study, rich memory, and detailed explanations, served as the positions of Sengshi Chansi Zuoduan, etc., to assist in teaching. He published sixty volumes of 'Pangu Leiyao'. He also founded the Baoshou (place name) in Tai, and the Cigan (place name) in Tanghu (place name). He built halls and pavilions on top of them, built embankments with bricks, built walls, provided accommodation, managed repairs, and set up granaries. After the Jiqing (place name) temple was abandoned, the Dharma master, because of revisiting the old place, was determined to revive the temple, so he won the election as the abbot of Shangzhu (place name) Temple. Only twenty corridors were built. The two main halls of Shangzhu (place name) and Nanzhu (place name) were either completed at the time of the impending change of dynasty or rebuilt after a long period of destruction. So he wrote Buddhist scriptures with blood, burned his fingers to offer to the Buddha, prayed for rain and the sky rained, and prayed for illness and the illness was cured. These are the remaining deeds. At the beginning of the Zhizheng (era name), the monks were troubled by the people's service, and it happened that the censor of Zhongtai arrived in Hangzhou (place name), so he wrote a letter to appeal.

言幣請。奏乞以津貼法。使諸山畝計田土。其貲費禆然。庶免其徴科之𥣯。果獲所請。至正辛丑二月十日書偈辭世。善手無夢贊之曰。師以即具之宗。鼓行斯世。以明靜之旨。陶冶後人。祖碧溪而同驅並駕。父松林而絕類離倫。茍非為太平而出。則必因聖哲而臻者焉。

桐溪濟法師法嗣

法師普容

字太虛。俗姓弟氏。世為餘姚人。年十四出家于里之嶼山。祝髮于杭之昖慶。受具戒于明之開元。碧溪聞公住延慶日。師久依之。復得止觀法門于桐溪濟公。雪岑說偈請主觀事。乾符久廢。半巖全公．北溪謙公咸諉以與造。師為募施者。建寺買田六百畝與寺別籍。作九品觀室居焉。郡人福清州判官楊為構精舍。請于朝賜額曰慈濟。且加法師號。俾師開山。師黽勉受命而仍居乾符寺。俄舉凈業會與眾別。又明日示寂。春秋七十。夏四十四。延祐七年二月一日也。奉全身塔于慈濟東南。太史黃溍為之序曰。師家故業儒。詩禮之學厥有端緒。今不言尊。其教也粵。自大雄唱滅。殊師異旨。莫適統一。惟天臺之傳為傳其宗。而學者或梏于章句有教無行。師益病之。是故一年修常坐。二年修長行。余時則修半行坐非行坐。凡然其頂者三。爇其臂者百。閱七年而四三昧以具。既又集同行修大悲期一。凈土期七年。寓公

【現代漢語翻譯】現代漢語譯本：言官上奏請求實行津貼法，使各山的田地按照田土面積計算，用這些資金來補貼寺廟的費用，這樣或許可以免除他們的賦稅徭役。皇帝批準了他的請求。至正辛丑年二月十日，（普容）法師書寫偈語辭世。善手無夢讚頌他說：『法師以即具之宗（指天臺宗圓融三諦的教義），在世間弘揚佛法，用明靜的宗旨，陶冶後人。他追隨碧溪（指碧溪行端禪師）並駕齊驅，超越松林（可能指一位禪師或寺院）與衆不同。如果不是爲了太平盛世而出世，那麼一定是應聖哲而來的。』桐溪濟法師的法嗣：法師普容，字太虛，俗姓弟，世世代代是餘姚人。十四歲時在故鄉的嶼山出家，在杭州的昖慶剃度，在明州的開元寺受具足戒。碧溪行端禪師在延慶寺住持時，普容法師長期依止他。後來又從桐溪濟公那裡得到了止觀法門。雪岑禪師作偈語請他主持觀堂事務。乾符寺（寺名）很久沒有修繕了，半巖全公、北溪謙公都推辭不願承擔修繕的責任，於是委託普容法師去募捐。普容法師為乾符寺募捐，建造寺廟，購買了六百畝田地，併爲寺廟單獨登記戶籍。他建造了九品觀室居住。郡人福清州判官楊為他建造精舍，並向朝廷請求賜予寺額，命名為慈濟寺，並且賜予普容法師稱號，讓他開山。普容法師勉強接受了任命，但仍然住在乾符寺。不久，他舉行凈業會與眾人告別，第二天就示寂了，享年七十歲，僧臘四十四年。延祐七年二月一日圓寂。全身塔安奉在慈濟寺東南。太史黃溍為他作序說：『法師的家庭世代以儒學為業，對詩書禮儀的學習很有基礎。現在不談論他的儒學，只說他的佛教。自從大雄（指釋迦牟尼佛）涅槃后，各種不同的師承和宗旨出現，沒有辦法統一。只有天臺宗的傳承才是真正傳承了他的宗旨。但是學習的人或者拘泥於章句，有教義而沒有實踐。法師對此更加感到憂慮。因此，他一年修常坐三昧，二年修長行三昧，其餘時間則修半行半坐三昧或非行非坐三昧。凡是燃頂三次，燒臂一百次。經過七年，四種三昧都修習圓滿。之後又集合同修一起修大悲懺法，以及凈土七年。寄居在...

【English Translation】 English version: The censor memorialized, requesting the implementation of a subsidy law, so that the fields of each mountain would be calculated according to the area of the land, and these funds would be used to subsidize the expenses of the temples, so that they might be exempted from taxes and corvée labor. The emperor approved his request. On the tenth day of the second month of the Xin Chou year of the Zhizheng era, Dharma Master Purong wrote a verse and passed away. The virtuous Shou Wumeng praised him, saying: 'The Dharma Master propagated the teachings of the Immediate Possession (referring to the Tiantai school's doctrine of the perfect and harmonious three truths) in the world, and cultivated later generations with the principle of clarity and tranquility. He followed Bixi (referring to Chan Master Bixi Xingduan) side by side, surpassing Songlin (possibly referring to a Chan master or monastery) and being different from others. If he did not come into the world for a peaceful and prosperous age, then he must have come in response to a sage.' Successor of Dharma Master Tongxi Ji: Dharma Master Purong, styled Taixu, with the lay surname Di, was a native of Yuyao for generations. At the age of fourteen, he left home at Yushan in his hometown, was tonsured at Yanqing in Hangzhou, and received the full precepts at Kaiyuan Temple in Mingzhou. When Chan Master Bixi Xingduan was the abbot of Yanqing Temple, Dharma Master Purong relied on him for a long time. Later, he also obtained the Samatha-vipassana Dharma gate from Tongxi Jigong. Chan Master Xuecen wrote a verse inviting him to preside over the affairs of the meditation hall. Qianfu Temple (temple name) had not been repaired for a long time, and Quan Gong of Banyuan and Qian Gong of Beixi both declined to take responsibility for the repair, so they entrusted Dharma Master Purong to raise funds. Dharma Master Purong raised funds for Qianfu Temple, built the temple, and purchased six hundred mu of land, and registered the temple separately. He built the Nine Grades of Contemplation Room to live in. Yang, the prefect of Fuqing Prefecture, built a refined residence for him, and requested the court to grant the temple a plaque, naming it Ciji Temple, and granting Dharma Master Purong the title, allowing him to open the mountain. Dharma Master Purong reluctantly accepted the appointment, but still lived in Qianfu Temple. Soon, he held a Pure Land assembly to bid farewell to everyone, and passed away the next day, at the age of seventy, with forty-four years of monastic life. He passed away on the first day of the second month of the seventh year of the Yanyou era. The full body stupa was enshrined in the southeast of Ciji Temple. Grand Historian Huang Jin wrote a preface for him, saying: 'The Dharma Master's family has been engaged in Confucianism for generations, and has a solid foundation in the study of poetry and rites. Now, let's not talk about his Confucianism, but only about his Buddhism. Since the Nirvana of the Great Hero (referring to Sakyamuni Buddha), various different lineages and doctrines have appeared, and there is no way to unify them. Only the transmission of the Tiantai school is the true transmission of his doctrine. However, those who study it are either confined to chapters and sentences, having doctrine but no practice. The Dharma Master is even more worried about this. Therefore, he practiced the Constant Sitting Samadhi for one year, the Long Walking Samadhi for two years, and the remaining time he practiced the Half Walking Half Sitting Samadhi or the Non-Walking Non-Sitting Samadhi. He burned his head three times and burned his arms a hundred times. After seven years, all four Samadhis were fully cultivated. After that, he gathered fellow practitioners to practice the Great Compassion Repentance Dharma, and the Pure Land for seven years. Residing in...'

處士慕而與游。輒為舉東林故事。四眾從之。為四十八愿會者恒數十百人。所著書唯圓修要義一卷。歲大饑且疫。為粥活其所不能自食者。用阇維法斂送其死無所歸者。慶元路總管張侅以旱告師。為合同修六十人詣白衣觀音像前。肉香祈哀。感瑞光如瓔珞。雨三日乃止。駙馬都尉瀋陽王謁補陀。道出四明。膜拜執弟子禮請主如意輪期三七日。尋獲異夢。蓋申敬事。此皆世之所共稱者也。

天泉澤法師法嗣

法師祖禰

字曰章。晚號用拙。蘇之常熟張氏子。年十二出家福山大慈寺。聦敏秀髮。絕出儕類。凡真乘外書過目不忘。十七祝髮進具戒。初謁天泉于北禪。一見器之。即令入室。繼掌僧事。復東遊四明。時我庵無公住延慶。石室英公居育王。皆待以忘年友。既首眾報慈。又居上竺座端。出世郡城之永定。遷崑山廣孝嘉定凈信。洪武二年善世院遷住杭之上竺。以高僧選留瓦官寺。有旨就天界禪寺升座。聞者悅服。數召入禁中問佛法大意。師奏對詳允。敕止宿翰林院以備顧問。八年秋得旨還山。營別業于蘇城東。扁曰安隱。緇白嚮慕者眾。十二年八月十二日示疾。臨終不及它事。惟力疾唸佛而化。春秋七十一。夏五十四。茶毗日送者聞異香。火滅其骨成五色。孫德完收爐余。即安隱起塔。得法者覺斯

【現代漢語翻譯】現代漢語譯本：處士仰慕他並與他交往，（天泉澤法師）總是講述東林寺的故事，四眾弟子都聽從他。組成四十八愿會的人常常有數百人。他所著的書只有《圓修要義》一卷。遇到大饑荒和瘟疫，（天泉澤法師）煮粥救活那些不能自食其力的人，用火葬（阇維法）的方式收斂並安葬那些死後無家可歸的人。慶元路總管張侅因為乾旱而向（天泉澤法師）求助，（天泉澤法師）組織六十人一同到白衣觀音像前，以身供養（肉香）祈求哀憐，感應到像瓔珞一樣的祥瑞之光，下了三天的雨才停止。駙馬都尉瀋陽王前往補陀山（Potalaka，觀音菩薩道場）朝拜，路過四明（地名），跪拜並以弟子之禮請求（天泉澤法師）主持如意輪法會，為期二十一天（三七日），不久就獲得了奇異的夢境，這表明他虔誠恭敬。這些都是世人共同稱讚的事情。

天泉澤法師的法嗣

法師的祖禰

字是章，晚年自號用拙，是蘇州常熟張氏的兒子。十二歲在福山大慈寺出家，聰明敏捷，才華出衆，超越同輩。凡是佛教經典和外道書籍，看過一遍就不會忘記。十七歲剃度並受具足戒。最初在北禪拜見天泉（天泉澤法師），天泉（天泉澤法師）一見就器重他，立即讓他進入內室，後來掌管寺院事務。又向東遊歷四明（地名），當時我庵無公住在延慶寺，石室英公住在育王寺，都以忘年之交的禮遇對待他。先是主持報慈寺，又在上竺寺擔任座主，在郡城的永定寺開堂說法，后又遷往崑山的廣孝寺和嘉定的凈信寺。洪武二年，善世院遷到杭州的上竺寺，（天泉澤法師）以高僧的身份被選留到瓦官寺。皇帝下旨讓他到天界禪寺升座說法，聽聞的人都心悅誠服。多次被召入皇宮，詢問佛法的大意，（天泉澤法師）的回答詳細允當。皇帝下令讓他住在翰林院，以便隨時顧問。洪武八年秋天，得到皇帝的旨意返回山中，在蘇州城東建造別院，命名為安隱。僧人和俗人都仰慕他，前來拜訪的人很多。洪武十二年八月十二日示現疾病，臨終前沒有做其他事情，只是努力唸佛而圓寂。享年七十一歲，僧臘五十四年。荼毗（火葬）那天，送葬的人聞到奇異的香味，火化后，骨頭呈現五種顏色。孫德完收集火化后的殘餘物，就在安隱建造佛塔安葬。得到（天泉澤法師）法脈傳承的是覺斯。

【English Translation】 English version: Scholars admired him and associated with him. He often recounted the stories of Donglin Temple, and the fourfold assembly followed him. Those who formed the Forty-eight Vows Association often numbered in the hundreds. The only book he authored was 'Essential Meaning of Perfect Cultivation' (圓修要義). During a great famine and plague, he cooked porridge to save those who could not feed themselves, and used the cremation method (阇維法, Jivaka method) to collect and bury those who died without a home. Zhang Kai, the chief administrator of Qingyuan Road, sought help from the Teacher (天泉澤法師, Tianquan Ze Dharma Master) because of the drought. The Teacher (天泉澤法師, Tianquan Ze Dharma Master) organized sixty people to go before the White-Robed Guanyin (白衣觀音, White-Robed Avalokiteśvara) statue, offering their bodies (肉香, rouxiang) in prayer for compassion, and they sensed auspicious light like necklaces (瓔珞, yingluo). It rained for three days and then stopped. The Imperial Son-in-Law, Shenyang Wang, went to Potalaka (補陀, Putuo, Guanyin Bodhisattva's abode) to pay homage, passing through Siming (四明, place name). He prostrated himself and, with the respect of a disciple, requested the Teacher (天泉澤法師, Tianquan Ze Dharma Master) to preside over the Cintamani Chakra (如意輪, Ruyilun) Dharma assembly for twenty-one days (三七日, sanqi ri), and soon received extraordinary dreams, indicating his sincere reverence. These are all things that the world commonly praises.

Dharma Heir of Dharma Master Tianquan Ze

The Dharma Master's Ancestor

His courtesy name was Zhang, and in his later years he styled himself Yongzhuo. He was a son of the Zhang family of Changshu in Suzhou. At the age of twelve, he left home at the Daci Temple on Fushan Mountain. He was intelligent and quick-witted, surpassing his peers. He never forgot any Buddhist scriptures or non-Buddhist books he read. At seventeen, he shaved his head and received the full precepts. He first visited Tianquan (天泉澤法師, Tianquan Ze Dharma Master) at Beichan Temple, and Tianquan (天泉澤法師, Tianquan Ze Dharma Master) valued him at first sight, immediately allowing him to enter his inner chamber, and later he took charge of the temple affairs. He then traveled east to Siming (四明, place name). At that time, Wo'an Wugong lived at Yanqing Temple, and Shishi Yinggong lived at Yuwang Temple, and they all treated him as a friend regardless of age. First, he presided over Bao'en Temple, and then he served as the abbot of Shangzhu Temple, and he opened the Dharma hall at Yongding Temple in the city, and later moved to Guangxiao Temple in Kunshan and Jingxin Temple in Jiading. In the second year of Hongwu, Shanshi Temple moved to Shangzhu Temple in Hangzhou, and he (天泉澤法師, Tianquan Ze Dharma Master) was selected to stay at Waguan Temple as a high monk. The emperor issued an edict ordering him to ascend the seat at Tianjie Chan Temple, and those who heard it were delighted and convinced. He was summoned to the palace many times to inquire about the main points of the Buddha Dharma, and the Teacher's (天泉澤法師, Tianquan Ze Dharma Master) answers were detailed and appropriate. The emperor ordered him to stay in the Hanlin Academy to be available for consultation at any time. In the autumn of the eighth year of Hongwu, he received an imperial decree to return to the mountains, and built a separate residence in the east of Suzhou City, named An'yin. Monks and laypeople admired him, and many came to visit him. On the twelfth day of the eighth month of the twelfth year of Hongwu, he manifested illness. Before his death, he did nothing else, but diligently recited the Buddha's name and passed away. He lived to be seventy-one years old, and had been a monk for fifty-four years. On the day of cremation (荼毗, Tuo Pi), those who came to see him off smelled a strange fragrance, and after the cremation, his bones were in five colors. Sun Dewan collected the remains after the cremation, and built a pagoda at An'yin to bury them. The one who received the Dharma lineage of (天泉澤法師, Tianquan Ze Dharma Master) was Juesi.

．純妙。師之為學也。一家所傳教觀章疏必精撣極究。不暢達不止。為學講授不泥章句。聽者忘倦。至於博覽強記。對客授引。亹釁不休。尤為翰林宋公．侍講[后-口+(戶-尸+巳)]公所知。又善任㩲智。如上竺為江南宗剎。眾號難齋而能處之泰如。可謂真俗兼濟者矣。

我庵無法師法嗣

法師弘道

宗竺隱。存翁其別號也。世居姑蘇吳江之澄源里。沉姓。初有異人過其居言。它相當出高僧。既而師生。甫及睟。能稱佛名。母沒。鞠于嫂氏。始就外傳讀書。日記數千言。厥父以青鎮密印寺慈公有行業。遂命出家。其庭忽生竹五竿。因命其軒曰五竹而藏修焉。十九落髮進受具戒。聞西湖雷峰魯山文法師講授有程。遂往從之。天臺諸部一聞即了靡不淹貫。會我庵由延慶遷上竺。一見若有宿契。問曰。吾宗部味教觀權實之旨為曾聞耶。師曰然。曰。即文字而求之耶。離文字而求之耶。曰不即不離。遂命掌書記。由是聲動湖山。未幾我庵示寂。去從絕宗于薦福。與大璞．大徹輩研窮考覈。其業益精。圓覺云外慶公延師表章其眾。時增修教苑清規。師秉筆多所更定。天巖曜公退席車溪廣福。舉師自代。洪武初湖郡守請住慈感。勉副其意。即憣然而退。乃築室于漈源。額曰無為舍。雕造千手眼大悲像。昕

【現代漢語翻譯】現代漢語譯本：純妙禪師在學問上，對於一家所傳的教觀章疏必定精研透徹，不通達決不罷休。講學授課不拘泥於章句，聽講的人忘記疲倦。至於博覽群書，記憶力強，對客人講授引證，孜孜不倦，尤其被翰林宋公和侍講[后-口+(戶-尸+巳)]公所賞識。又善於運用權宜之計。例如上竺寺作為江南的著名寺院，僧眾號稱難以管理，而他能夠處理得安穩如常。真可謂是兼濟世俗與佛法的人啊。

我庵無法師的法嗣。

法師弘揚佛法的事蹟：

宗竺禪師，字存翁，家住姑蘇吳江的澄源里，姓沉。當初有異人路過他家時說，這裡將來會出高僧。不久禪師就出生了。剛滿三歲，就能唸誦佛名。母親去世后，由嫂子撫養長大。開始到外面讀書，每天能記住幾千字。他的父親認為青鎮密印寺的慈公有德行，於是讓他出家。他家的庭院裡忽然生長出五棵竹子，因此把他的書房命名為『五竹』，並在那裡修行。十九歲時剃度，正式受具足戒。聽說西湖雷峰的魯山文法師講授佛法很有條理，於是前去跟隨他學習。天臺宗的各種經典，一聽就明白，沒有不精通的。恰逢我庵禪師從延慶寺遷到上竺寺，一見如故。我庵禪師問道：『你對我們宗門的部味、教觀、權實之旨，曾經聽聞過嗎？』禪師回答說：『聽聞過。』我庵禪師問：『是從文字上求得的呢？還是離開文字求得的呢？』禪師回答說：『不即不離。』於是我庵禪師讓他掌管書記。從此他的名聲震動湖山。不久我庵禪師圓寂。禪師前往薦福寺跟隨絕宗禪師，與大璞、大徹等人研討考覈佛法，他的學業更加精進。圓覺寺的云外慶公邀請禪師來表彰大眾。當時增修教苑清規，禪師執筆修改了很多地方。天巖曜公從車溪廣福寺退席，推舉禪師代替他。洪武初年，湖州郡守請他住持慈感寺，禪師勉強應允，但很快就退隱了。於是在漈源建造房屋，命名為『無為舍』，雕造千手眼大悲像，早晨……

【English Translation】 English version: The Venerable Chunmiao, in his pursuit of knowledge, would meticulously study the doctrines and commentaries transmitted within a particular lineage, not ceasing until he had thoroughly grasped them. When lecturing and teaching, he did not rigidly adhere to the literal meaning of the texts, and his listeners would forget their weariness. Furthermore, he possessed extensive knowledge and a strong memory, and he would tirelessly instruct and cite references for his guests. He was especially recognized by Hanlin Song Gong and the lecturer [后-口+(戶-尸+巳)] Gong. He was also skilled in employing expedient means. For example, Shangzhu Temple was a renowned monastery in Jiangnan, and its monks were known to be difficult to manage, yet he was able to handle the situation with composure. He can truly be said to be one who benefited both the secular world and the Dharma.

He was a Dharma successor of Dharma Master Wo'an Wufa.

The Dharma Master's deeds in propagating the Dharma:

Chan Master Zongzhu, with the courtesy name Cunweng, lived in Chengyuan Village in Wujiang, Suzhou, and his family name was Shen. Initially, a strange person passed by his home and said that a great monk would emerge from there. Soon after, the Chan Master was born. At the age of three, he could recite the names of the Buddhas. After his mother passed away, he was raised by his sister-in-law. He began to study externally and could memorize several thousand words a day. His father believed that Ci Gong of Qingzhen Miyin Temple possessed virtue, so he sent him to become a monk. Five bamboo trees suddenly grew in his courtyard, so he named his study 'Five Bamboo' and practiced there. At the age of nineteen, he was tonsured and formally received the complete precepts. Hearing that Dharma Master Lushan Wen of Leifeng Temple in West Lake lectured on the Dharma in an organized manner, he went to follow him and study. He understood all the scriptures of the Tiantai school upon hearing them and was proficient in all of them. Coincidentally, Chan Master Wo'an moved from Yanqing Temple to Shangzhu Temple, and they felt an immediate connection upon meeting. Chan Master Wo'an asked: 'Have you heard of the flavors, teachings, perspectives, expedient means, and ultimate truths of our school?' The Chan Master replied: 'I have.' Chan Master Wo'an asked: 'Do you seek them through words, or do you seek them apart from words?' The Chan Master replied: 'Neither attached nor detached.' Thereupon, Chan Master Wo'an appointed him to manage the records. From then on, his reputation shook the mountains and lakes. Soon after, Chan Master Wo'an passed away. The Chan Master went to Jianfu Temple to follow Chan Master Juezong, and he studied and examined the Dharma with Da Pu, Da Che, and others, and his learning became even more refined. Yunwai Qing Gong of Yuanjue Temple invited the Chan Master to commend the assembly. At that time, the rules of the teaching monastery were being revised, and the Chan Master made many changes with his pen. Tianyan Yao Gong retired from Chexi Guangfu Temple and recommended the Chan Master to replace him. In the early years of the Hongwu reign, the prefect of Huzhou invited him to reside at Cigan Temple, and the Chan Master reluctantly agreed, but he soon retired. He then built a house in Jiyuan, named it 'Wuwei Hermitage', and sculpted a Thousand-Armed Avalokiteshvara statue. In the morning...

夕禮誦為終焉之規。洪武三年詔天下僧道問鬼神事。師建議為多。杭人以天竺靈山久廢。郡諸山力請。乃起重建光明懺堂。從是懺法復行十年。有旨箋註楞伽等三經。師與具庵等同注。頒行。上親制竺隱說賜之。十五年升住上天竺。有詔開設僧道衛門。師領杭郡都僧綱。明年起師為僧錄司左善世。來命有曰。昨來見任僧官于萬百千中求同佛心者。汝為眾所推而至。出萬百千中之上。是為希有。特命爾為僧之第一。掌教九年。慈恕清慎。宗教賴焉。廿四年春師以年老告聞。許之。其年七十七也。明年秋天禧夢觀請師為後學講妙宗。至三輩往生觀文。忽示疾曰。吾世緣當謝焉。能效悠悠輩作四句辭世偈耶。第以山林之質。受聖上深恩異遇。不能報效。而此心常拳拳也。言已即泊然而逝。實洪武二十五年九月三十日也。夢觀為治喪盡禮。茶毗煙焰有光。得舍利無算。至謨等奉靈骨歸葬于檜峰云隱塔。春秋七十八。夏五十九。師四坐道場。所至緇白景從。興建善事。而靈山懺堂為功最鉅。居官為郡綱。杭僧以安。長教府三宗有依怙焉。嗣法者慈感道立．演福凈盟．崇壽凈珠．靈山如圭。

耶溪若法師法嗣

法師友奎

字方舟。會稽人。朱姓。母相里氏。師生而神異。額有𣇄文。色紅而隆起。至四十九日乃隱

【現代漢語翻譯】現代漢語譯本：夕禮誦成爲了最終的規範。洪武三年，皇帝下詔讓天下僧人和道士詢問鬼神之事，智韶法師提出的建議最多。杭州人因為天竺靈山寺荒廢已久，杭州各山寺極力請求重建。於是智韶法師開始重建光明懺堂，從此懺法得以恢復流行了十年。後來，皇帝下旨箋註《楞伽經》等三部經典，智韶法師與具庵等一同註釋，並頒佈施行。皇帝親自撰寫了《竺隱說》賜予智韶法師。洪武十五年，智韶法師升任上天竺寺住持。皇帝下詔開設僧道衛門，智韶法師擔任杭州郡都僧綱。第二年，皇帝起用智韶法師為僧錄司左善世，詔命中說道：『近來選拔僧官，于萬千人中尋求與佛心相合者，你被眾人推舉而來，是萬千人中的佼佼者，非常難得。特命你為僧人之首，掌管教務九年，你慈悲寬恕、清廉謹慎，宗教事務依賴於你。』洪武二十四年春天，智韶法師因年老告退，皇帝批準了他的請求。那年他七十七歲。第二年秋天，天禧夢觀請智韶法師為後學講授妙宗，講到『三輩往生觀文』時，智韶法師忽然示疾說：『我與世間的緣分將盡了，難道要像那些庸碌之輩一樣作四句辭世偈嗎？只是我以山林之質，受到皇上如此深厚的恩遇，不能報效，而這顆心常常是如此的懇切啊。』說完就安詳地去世了，時間是洪武二十五年九月三十日。夢觀為他辦理喪事，盡了禮數。火化時煙焰有光，得到無數舍利。至謨等奉著他的靈骨歸葬于檜峰云隱塔。享年七十八歲，僧臘五十九年。智韶法師四處設立道場，所到之處僧俗都景仰追隨，興建了很多善事，而重建靈山懺堂的功勞最大。在官任職時，作為郡僧綱，杭州的僧人得以安定。長教府的三宗都有了依靠。他的嗣法弟子有慈感道立、演福凈盟、崇壽凈珠、靈山如圭。

耶溪若法師的法嗣：

法師友奎，字方舟，會稽人，姓朱，母親姓相里氏。友奎法師出生時就顯現出神異之處，額頭上有𣇄文（一種吉祥的紋路），顏色是紅色而且隆起，到四十九天後才隱去。

【English Translation】 English version: Evening rituals and recitations became the established norm. In the third year of the Hongwu era, the emperor decreed that monks and Taoists throughout the land should inquire about matters of ghosts and spirits. The master Zhizhao (智韶) [Wisdom and Clarity] offered the most suggestions. The people of Hangzhou, lamenting the long-abandoned Ling Shan (靈山) [Sacred Mountain] Temple of Tianzhu (天竺) [Ancient name for India], the various mountains in the prefecture earnestly requested its reconstruction. Thus, Master Zhizhao initiated the rebuilding of the Guangming Repentance Hall (光明懺堂) [Hall of Brightness Repentance], and from then on, the repentance rituals were revived and practiced for ten years. Later, an imperial edict ordered annotations to be made on three sutras, including the Laṅkāvatāra Sūtra (楞伽經) [Sutra of the Descent into Lanka], and Master Zhizhao, along with Ju'an (具庵), jointly provided the annotations, which were then promulgated. The emperor personally composed the Zhu Yin Shuo (竺隱說) [Discourse on the Bamboo Hermitage] and bestowed it upon Master Zhizhao. In the fifteenth year of the Hongwu era, Master Zhizhao was promoted to abbot of Upper Tianzhu Temple (上天竺). An imperial edict was issued to establish monastic and Taoist guard posts, and Master Zhizhao led the Hangzhou prefectural monastic administration (杭郡都僧綱). The following year, the emperor appointed Master Zhizhao as the Left Assistant of the Sangha Registry (僧錄司左善世). The imperial decree stated: 'Recently, in selecting monastic officials, among tens of thousands, we sought those whose hearts aligned with the Buddha's mind. You were recommended by the masses and have risen above the tens of thousands, a rare occurrence. Therefore, we specially appoint you as the foremost among monks, to oversee the teachings for nine years. You have been compassionate, forgiving, upright, and prudent, and the religious affairs rely on you.' In the spring of the twenty-fourth year of the Hongwu era, Master Zhizhao requested retirement due to old age, and the emperor granted his request. He was seventy-seven years old that year. In the autumn of the following year, Tianxi Mengguan (天禧夢觀) invited Master Zhizhao to lecture on the Subtle School (妙宗) [Mysterious School] for the later learners. When lecturing on the 'Contemplation on the Three Grades of Rebirth' (三輩往生觀文), Master Zhizhao suddenly showed signs of illness and said: 'My karmic connection with this world is about to end. Should I, like those mediocre individuals, compose a four-line farewell verse? It is just that, with my humble nature of the mountains and forests, I have received such profound imperial favor and cannot repay it, and this heart is always so earnest.' After speaking, he passed away peacefully on the thirtieth day of the ninth month of the twenty-fifth year of the Hongwu era. Mengguan arranged his funeral with utmost respect. During the cremation, the flames emitted light, and countless śarīra (舍利) [relics] were obtained. Zhi Mo (至謨) and others escorted his spiritual remains back to be buried in the Yunyin Pagoda (云隱塔) [Hidden Cloud Pagoda] on Huifeng Peak (檜峰). He lived to be seventy-eight years old, with fifty-nine years as a monk. Master Zhizhao established dharma assemblies (道場) [places for practicing the Dharma] in four locations, and wherever he went, monks and laypeople alike revered and followed him, undertaking many meritorious deeds, with the rebuilding of the Ling Shan Repentance Hall being the most significant. While serving as the prefectural monastic administrator, the monks of Hangzhou were able to live in peace. The three schools of the Changjiao Prefecture (長教府) [Prefecture of Prolonged Teaching] had a refuge. His Dharma heirs included Cigan Daoli (慈感道立), Yanfu Jingmeng (演福凈盟), Chongshou Jingzhu (崇壽凈珠), and Lingshan Rugui (靈山如圭).

Dharma Heirs of Dharma Master Yexi Ruofa (耶溪若法):

Dharma Master Youkui (友奎), styled Fangzhou (方舟), was a native of Kuaiji (會稽), with the surname Zhu (朱). His mother's surname was Xiangli (相里). Dharma Master Youkui was born with extraordinary signs, having a auspicious mark (𣇄文) on his forehead, which was red in color and raised, and it disappeared after forty-nine days.

。父因以𣇄名焉。十四出家雲門之靈峰。投嗣亮得度。嘗從舅氏耶溪法師于廣孝旁參斷江恩禪師。廣孝至云峰不數里。朝進暮習。門學有成。人皆器之。泰定初耶溪主杭與福。復往侍之。即能該通性具之學。遂擢職賓司。又從天岸法師于圓通。再領懺事。至正二年出住慶元奉化。安住不久而回雲門。與安陽韓公．五峰李公．白野泰公結世外之好。而靈峰有松風閣。往來嘯詠。名士日盈其門。白野公以師名聞于大寶法王。錫以覺海弘慈廣濟之號。至正十六年淅坦左相康里公兼行宣政院事。起師主天竺靈鷲。而耶溪亦升下竺靈山。而師弟子兼之。亦一時之罕遇也。越庚子歲。西湖諸寺悉毀於兵。師乃力任興復。蓋靈鷲自晉慧理法師指為中天竺國小朵峰。因卓錫其地。至宋嘉熙中南澗果公實振起之。易離向青烏氏不韙之。師以徒消產廢之。余欲還舊觀。拓基辟門。移澗疊橋。建四華堂。筑天香室。改就元向。得全境之勝。及修始祖慧理塔。復祖田若干頃。吳元丁未國朝革命。以師住南山旌德。未幾浙右諸寺咸以臺雄之役萃南京。仆者八九。師獨獲全。洪武初開善世院。總統曇公柄天下僧選。首以師住天竺大集慶。茲寺實冠諸剎。非重望者不可尸之。師亦以宗門之重。凡寺之虛席者必進賢以主之。妄庸冒利者則力排而退之。議

【現代漢語翻譯】現代漢語譯本：因為父親的原因，便用𣇄字為他命名。十四歲時，他在雲門山的靈峰出家，投奔嗣亮法師門下得以剃度。他曾跟隨舅舅耶溪法師在廣孝寺旁參學，並向斷江恩禪師請益。廣孝寺距離云峰寺不遠，他早晚前往學習，在雲門宗的學問上有所成就，人們都器重他。泰定初年，耶溪法師主持杭州的與福寺，他又前去侍奉。他很快就能通曉性具之學，於是被提拔為賓司的職務。之後他又跟隨天岸法師在圓通寺，再次負責懺事。至正二年，他出任慶元奉化的住持。安住不久后便回到雲門寺。與安陽的韓公、五峰的李公、白野泰公結為世外之交。靈峰寺有松風閣，他們時常往來吟嘯，名士日益增多。白野公將法師的名聲傳揚給大寶法王，大寶法王賜予他『覺海弘慈廣濟』的稱號。至正十六年，淅坦左相康里公兼任行宣政院事，請法師主持天竺靈鷲寺。而耶溪法師也升座下竺靈山寺，法師和他的弟子同時主持兩座名寺，也是一時罕見的盛事。庚子年，西湖的寺廟幾乎都被戰火摧毀。法師於是盡力負責寺廟的興復。靈鷲寺自晉朝慧理法師指出是中天竺國的小朵峰后，便在此卓錫。到了宋朝嘉熙年間，南澗果公才真正振興了它。改動朝向，青烏氏認為不妥。法師認為徒勞無益，浪費錢財，想要恢復舊觀，擴建地基，開闢山門，移動山澗，堆疊橋樑，建造四華堂，修築天香室，改為元朝的朝向，獲得了全境的美景。以及修繕始祖慧理塔，恢復祖田若干頃。吳元年丁未年，國朝發生革命，法師住在南山旌德。不久之後，浙右的寺廟因為臺雄的事件聚集到南京，被廢棄的寺廟有八九座，法師的寺廟卻得以保全。洪武初年，開善世院，總統曇公掌管天下僧人的選拔，首先請法師住持天竺大集慶寺。這座寺廟實際上是所有寺廟之首，不是德高望重的人不能擔任住持。法師也因為宗門的重任，凡是寺廟有空缺，必定推薦賢能的人去主持，對於那些胡作非爲、貪圖利益的人，則極力排斥和勸退。議事

【English Translation】 English version: Because of his father, he was named 𣇄. At the age of fourteen, he became a monk at Lingfeng (Spiritual Peak) of Yunmen (Cloud Gate) and was tonsured under the tutelage of Master Siliang. He once studied alongside his uncle, Dharma Master Yexi, at Guangxiao Temple and consulted with Chan Master Duanjiang En. Guangxiao Temple was not far from Yunfeng Temple, and he went there to study morning and evening, achieving accomplishments in the Yunmen school. People all valued him. In the early years of the Taiding era, Dharma Master Yexi presided over Yu Fu Temple in Hangzhou, and he went to serve him again. He quickly became proficient in the doctrine of inherent nature and was promoted to the position of guest master. Later, he followed Dharma Master Tian'an at Yuantong Temple and again took charge of repentance ceremonies. In the second year of the Zhizheng era, he became the abbot of Fenghua in Qingyuan. After residing there for a short time, he returned to Yunmen Temple. He formed friendships beyond the mundane world with Lord Han of Anyang, Lord Li of Wufeng, and Lord Tai of Baiye. Lingfeng Temple had the Songfeng Pavilion, where they often gathered to chant and compose poetry, and famous scholars filled its gates daily. Lord Baiye spread the master's fame to the Dabao Dharma King, who bestowed upon him the title 'Awakened Ocean, Vast Compassion, Universal Salvation'. In the sixteenth year of the Zhizheng era, Kangli, the Left Chancellor of Zhetan, concurrently held the affairs of the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs), and invited the master to preside over Lingjiu (Vulture Peak) Temple in Tianzhu (India). Yexi Dharma Master also ascended to the abbotship of Lingshan (Spirit Mountain) Temple in Xiazhu. The master and his disciple concurrently presided over two famous temples, which was a rare occurrence at the time. In the Gengzi year, all the temples in West Lake were destroyed by war. The master then took on the responsibility of restoring the temples. Lingjiu Temple, since Dharma Master Huili of the Jin Dynasty pointed it out as the small Duofeng Peak of Central Tianzhu (India), had been established there. During the Jiaxi era of the Song Dynasty, Master Nanjian Guo truly revived it. Changing the orientation was considered inappropriate by the Qingwu clan. The master believed it was futile and wasteful, and wanted to restore the old appearance, expand the foundation, open the mountain gate, move the stream, build bridges, construct the Sihua Hall, build the Tianxiang Chamber, and change to the Yuan Dynasty orientation, obtaining the beauty of the entire area. He also repaired the Huili Pagoda of the founding ancestor and restored several hectares of ancestral fields. In the Dingwei year of the Wu Yuan Dynasty, a revolution occurred in the national dynasty, and the master resided in Jingde of Nanshan. Soon after, the temples in Zheyout gathered in Nanjing because of the Tai Xiong incident, and eight or nine temples were abandoned, but the master's temple was preserved. In the early years of Hongwu, the Kaisan Shiyuan (Kaisan World Institute) was opened, and President Tan presided over the selection of monks in the world, first inviting the master to reside in Dajiqing (Great Auspicious Celebration) Temple in Tianzhu (India). This temple was actually the head of all temples, and only those with high prestige could hold the abbotship. The master also, because of the importance of the sect, always recommended virtuous people to preside over temples that were vacant, and strongly rejected and dissuaded those who acted recklessly and sought profit. Deliberation

論之未決者即正色抗言之。不避艱險。不畏勢位。唯當於理而後已。人以為有僧中御史之風焉。師主是剎。四歷寒暑。三覲京都。洪武戊申自羅蔣山法會。即情然勇退。有偈曰。自笑年來歸去遲。天風吹盡桂華枝。井西猶有長松樹。容我閑身聽子規。宗人矩公和以成帙。惜師之不留也。於是結第一庵于鳳山之巖。日以唸佛三昧自厲。亦以此勉人。且刊諸圖而流佈焉。師于內外典籍罔不諳究。而尤精於地理之學。故人多屈致之。而契合者或一往焉。泰溪胡氏與師夙好。時年六十又六。雖力辭眾請而胡氏之召則欣然赴。以宿心許之不可移也。舟抵其所。越二日忽示疾。以手書空。欲索筆書偈而彼不知之。遂奄然而化。抑與北峰祖之終頗相類。亦緣之有在也。經十有一日。其徒智訚以師靈骨瘞于包山桃華源。實洪武甲寅十月也。師凡四董名藍。年逾耳順。雖狀貌清古而氣節藹然。言論慷慨。賦性鯁直。若無所容。及待人接物。猶春風盎如也。

絕宗繼法師法嗣

法師如玘

字大璞。餘姚張氏子。母俞。夢異僧自言南嶽來。遂娠。早有出塵之志。或啖以魚肉即吐之。入塔寺見沙門講誦必傾耳聽。告父母愿出家。十六投橫溪普安寺覺海為師。以饒梵為業。頗鄙之。聞我庵無公唱道明之延慶。即往依之。無公給

【現代漢語翻譯】現代漢語譯本：對於尚未決定的議題，他總是神色莊重地據理力爭，不迴避艱難險阻，不畏懼權勢地位，只求合乎道理才肯罷休。人們認為他有僧人中的御史風範。他主持寺院事務，經歷了四個寒暑，三次前往京都。洪武戊申年，從羅蔣山法會結束后，就果斷地選擇了隱退。他寫了一首偈語說：『自嘲近年來歸隱太遲，天風吹落了桂花的枝條。井西邊還有高大的松樹，容我清閑地聽杜鵑啼鳴。』宗人矩公將他的詩作整理成集，惋惜他不肯留下。於是他在鳳山的巖石邊結廬而居，每日以唸佛三昧來勉勵自己，也以此來勉勵他人，並且將這些事蹟刊印成圖而廣為流傳。他對內外典籍無不精通，尤其擅長地理之學，所以很多人都想請他前往，而與他意氣相投的人往往一見如故。泰溪的胡氏與他早就相識，當時六十六歲，雖然多次推辭眾人的邀請，但對於胡氏的邀請卻欣然前往，因為他早已答應了胡氏，不能改變。船到達目的地后，過了兩天，他忽然生病，用手在空中書寫，想要索取筆來寫偈語，但身邊的人不知道他的意思，於是就安詳地去世了。這與北峰祖師的去世頗為相似，也是因緣所致。過了十一天，他的弟子智訚將他的靈骨安葬在包山桃華源，時間是洪武甲寅年十月。他一生曾主持過四座名寺，年過六十，雖然容貌清瘦古樸，但氣節卻很溫和，言談慷慨激昂，性格耿直，好像容不下任何事物，但對待他人卻像春風一樣溫暖。絕宗繼法師法嗣，法師如玘（僧人法號），字大璞。餘姚張氏之子，母親姓俞。夢見一位奇異的僧人自稱從南嶽而來，於是懷孕。從小就有出家的志向，如果餵他魚肉，他就會吐出來。進入寺廟，看到沙門講經誦經，必定側耳傾聽。告訴父母希望出家，十六歲時投奔橫溪普安寺的覺海為師，讓他以誦經為業，他很鄙視這件事。聽說我庵無公在明之延慶弘揚佛法，就前去依附他。無公給他...

【English Translation】 English version: Regarding unresolved matters, he would always argue earnestly with a solemn expression, never avoiding difficulties or dangers, and never fearing power or position, only stopping when it was reasonable. People thought he had the demeanor of an imperial censor among monks. He presided over the monastery, experiencing four years, and visited the capital three times. In the year of Wushen during the Hongwu reign, after the Luojiang Mountain Dharma assembly, he resolutely chose to retire. He wrote a verse saying: 'I laugh at myself for returning late these years, the heavenly wind has blown away the osmanthus branches. West of the well, there are still tall pine trees, allowing me to listen to the cuckoo in leisure.' Zongren Ju Gong compiled his poems into a collection, regretting that he would not stay. So he built a hermitage by the rocks of Fengshan, encouraging himself daily with the Samadhi of Buddha-recitation, and also encouraging others with it, and had these deeds printed into pictures and widely circulated. He was well-versed in both internal and external classics, and especially proficient in geography, so many people wanted to invite him, and those who resonated with him often became close friends at first sight. Mr. Hu of Taixi had known him for a long time, and was sixty-six years old at the time. Although he repeatedly declined the invitations of others, he gladly accepted Mr. Hu's invitation, because he had already promised Mr. Hu and could not change his mind. Two days after the boat arrived at its destination, he suddenly fell ill, writing in the air with his hand, wanting to ask for a pen to write a verse, but those around him did not understand his meaning, so he passed away peacefully. This was quite similar to the passing of Patriarch Beifeng, also due to karma. Eleven days later, his disciple Zhiyin buried his spiritual bones in Taohuayuan of Baoshan, in October of the year Jiayin during the Hongwu reign. He had presided over four famous temples in his life, and was over sixty years old. Although his appearance was thin and ancient, his integrity was gentle, his speech was passionate, and his character was upright, as if he could not tolerate anything, but his treatment of others was as warm as the spring breeze. Successor of Dharma Master Jue Zong Ji, Dharma Master Ruqi (Dharma name of the monk), styled Dapu. Son of the Zhang family of Yuyao, his mother's surname was Yu. She dreamed of a strange monk claiming to be from Nanyue, and then became pregnant. He had the ambition to leave home from an early age, and would vomit if fed fish or meat. Upon entering the temple and seeing the Shramanas lecturing and chanting scriptures, he would listen attentively. He told his parents that he wished to leave home, and at the age of sixteen, he went to Juehai of Puan Temple in Hengxi as his teacher, asking him to make a living by chanting scriptures, which he despised. Hearing that Wu Gong of Wo'an was propagating the Dharma in Yanqing of Ming, he went to rely on him. Wu Gong gave him...

牒度為僧。初受具戒。習臺乘諸書。時我庵遷上竺。絕宗繼公亦住薦福。乃渡江依繼公隨眾。授小部文而疑未解。聽講別行玄義。問。緣了既具性德善。還具性德惡否。答曰具。繼公曰。四明記云只一具字。彌顯今宗。師釋然有悟。后號具庵。進閱大部諸書。務曲暢旁通以會於一。繼公遷臺之能仁。師從行。始典賓司。復領懺事。留五夏。仍依大用才公于演福。繼公亦謝能仁事。與才公為賓主。素相推重。師自慶得所依歸。辟一合曰明白。日務精進。不獨教觀探其奧。至於外典亦皆究其異同。至正辛丑出世雲門之雍熙。東溟日公住上竺。請師居第一座。未幾升住永壽。洪武初開善世院。選師住普福。歲庚戌上將修𨤲事。以鬼神之道茫昧。召高僧講究。師奏疏稱旨。四年辛亥善世院罷天界領事者。以師升演福。學者慕之羸糧景從。五年壬子上將覃恩幽滯。召天下高僧畢集鐘山。設廣薦會。法儀甚盛。大駕親臨。沙門上首分番說法。師講法華妙旨。聞者悅服。上以初度僧罔知佛意。俾習楞伽等三經。又慮其昧於字義。命師與天界泐師同箋註。進經御覽。尋命鏤板流佈。使僧徒習之。又五年壬戌復立僧錄司。設官八員。左講經其一也。而員居第五。召師授之。明年左善世以事去職。召師居之。固讓不敢當。旦日天禧成。須御

【現代漢語翻譯】現代漢語譯本剃度為僧。最初受具足戒（佛教中的正式出家儀式）。學習天臺宗的各種典籍。當時我庵禪師遷往上竺寺，絕宗繼公禪師也住在薦福寺。於是渡江依止繼公禪師，隨眾修行。學習小部經典，但仍有疑惑未解。聽講《別行玄義》，提問：『緣了既然具足性德善，是否也具足性德惡？』回答說：『具足。』繼公禪師說：『四明尊者（指知禮）的記載說只有一個『具』字，更加彰顯了天臺宗的宗旨。』禪師聽后釋然領悟，後來號為具庵。進而閱讀大部頭的各種典籍，務求詳盡通達，融會貫通。繼公禪師遷往臺州能仁寺，禪師跟隨前往，開始擔任賓司（寺院中的一種職務），又負責懺事。住了五年。仍然依止大用才公禪師于演福寺。繼公禪師也辭去了能仁寺的職務，與才公禪師以賓主相待，一向互相推重。禪師自認為找到了可以依靠歸宿的地方，開闢一間房名為『明白』，每天致力於精進修行。不僅對天臺宗的教觀深入探究，甚至對外道典籍也研究其異同。至正辛丑年，出世住持雲門寺的雍熙禪院。東溟日公禪師住持上竺寺，請禪師擔任第一座（寺院中的重要職位）。不久升任住持永壽寺。洪武初年，開設善世寺，選禪師住持普福寺。庚戌年，上將要修建𨤲事，因為鬼神之道渺茫難明，召集高僧講究。禪師的奏疏符合皇帝的心意。洪武四年辛亥年，善世寺罷免了天界寺領事的人，讓禪師升任演福寺住持。學僧們仰慕他，帶著乾糧前來追隨。洪武五年壬子年，上將要對被幽禁的人施行恩赦，召集天下高僧全部聚集在鐘山，設立盛大的薦亡法會，法事儀式非常隆重，皇帝親自駕臨。沙門上首們輪流說法，禪師講解《法華經》的精妙旨意，聽者都非常悅服。皇帝認為初次出家的僧人不懂得佛意，讓他們學習《楞伽經》等三部經典，又考慮到他們不明白字義，命令禪師與天界寺的泐禪師共同箋註。進呈經典給皇帝御覽。不久命令刊刻印版流佈，使僧徒學習。又過了五年壬戌年，重新設立僧錄司，設定官員八名，左講經是其中之一，而禪師位居第五。召禪師授予此職。第二年，左善世因為有事離職，召禪師擔任此職，禪師堅決推讓不敢當。第二天，天禧寺建成，需要皇帝親自...

【English Translation】 English version He was tonsured as a monk. Initially, he received the full monastic precepts (formal ordination in Buddhism). He studied various texts of the Tiantai school. At that time, Chan Master Wo'an moved to Shangzhu Temple, and Abbot Jizong also resided at Jianfu Temple. Thereupon, he crossed the river to rely on Abbot Jizong, following the assembly in practice. He studied the Minor Works, but his doubts remained unresolved. Listening to lectures on 'Separate Practice Profound Meaning', he asked: 'Since conditioned existence is complete with the virtuous nature, does it also possess the evil nature?' The answer was: 'It does.' Abbot Jizong said: 'The record of Venerable Siming (referring to Zhili) states that only one word 'possess' further highlights the tenets of the Tiantai school.' The Chan master then attained enlightenment and was later known as Ju'an. He further read various major texts, striving for thorough understanding and comprehensive integration. Abbot Jizong moved to Nengren Temple in Taizhou, and the Chan master followed, initially serving as a guest officer (a temple position), and also overseeing repentance ceremonies. He stayed for five summers. He continued to rely on Chan Master Dayong Cai at Yanfu Temple. Abbot Jizong also resigned from his position at Nengren Temple, treating Chan Master Cai as a guest, and they always respected each other. The Chan master considered himself fortunate to have found a place to rely on and established a room called 'Clarity', dedicating himself to diligent practice every day. He not only deeply explored the teachings and contemplation of the Tiantai school but also studied the differences and similarities of external doctrines. In the year Xinchou of the Zhizheng era, he emerged to preside over Yongxi Chan Monastery of Yunmen Temple. Chan Master Dongming Ri resided at Shangzhu Temple and invited the Chan master to serve as the first seat (an important position in the temple). Soon after, he was promoted to abbot of Yongshou Temple. In the early Hongwu period, Shanshi Temple was established, and the Chan master was selected to preside over Pufu Temple. In the year Gengxu, the emperor was about to construct the 𨤲 affair, and because the way of ghosts and spirits was obscure, he summoned eminent monks to investigate. The Chan master's memorial pleased the emperor. In the year Xinhai of Hongwu four, the person in charge of Tianshi Temple was dismissed from Shanshi Temple, and the Chan master was promoted to abbot of Yanfu Temple. Scholars admired him and followed him with provisions. In the year Renzi of Hongwu five, the emperor was about to grant amnesty to those who were imprisoned, and he summoned all the eminent monks in the country to gather at Zhongshan, establishing a grand memorial service, with very solemn rituals, and the emperor personally attended. The leading monks took turns preaching, and the Chan master explained the profound meaning of the Lotus Sutra, which pleased all who heard it. The emperor believed that the newly ordained monks did not understand the Buddha's intention and ordered them to study the Surangama Sutra and other three scriptures, and considering that they did not understand the meaning of the words, he ordered the Chan master and Chan Master Le of Tianshi Temple to annotate them together. The scriptures were presented to the emperor for review. Soon after, he ordered the printing and distribution of the scriptures for the monks to study. Five years later, in the year Renxu, the Sangha Registry was re-established, with eight officials, one of whom was the Left Lecturer, and the Chan master was ranked fifth. He summoned the Chan master to grant him this position. The following year, the Left Shanshi resigned due to some matter, and he summoned the Chan master to take this position, but the Chan master firmly declined. The next day, the Tianshi Temple was completed, and the emperor needed to personally...

領之。潭王之出合也。上欲以佛理導之居天界寺。從師說經。並臺乘要義。王亦待以師禮。洪武十八年十一月十七日示寂。訃聞于上。入龕二日。上親制祭文。遣官來祭者再。親王及公侯貴人亦如之。阇維日送者填道。弟子一如等函骨歸葬于演福靈石塢。壽六十六。臘五十四。著述有奉敕箋註三經見行於世。其偈頌讚疏亦皆粹美。師于山家授受的有端緒。為學者言縱橫淹貫。翰林學士宋公濂擊節歎賞。以為宗教之有人也。其上足靈山溥洽。今授僧錄司右善世。兼住天禧講寺。次則上竺一如．下竺唯寔。

法師自朋

字獨庵。俗姓郭氏。臺之臨海人。父德文。博通儒術。母陳氏有賢行。師生未齔。不屑與群兒戲。年十五白父母求出家。去禮四明西壽昌寺惟大為師。習梵書。十七祝髮。元統二年受具戒。遂至南湖參我庵無公。爰覽部文旁通外典。次游上竺見東溟日公。粗知要解。至正初賢叟思公主集慶。署為賓職。時薦福絕宗繼公以慧行淑方來咸遲。師至。因入其室。師資吻合。已而歸南湖賢叟。闢為座端。未幾賢叟示寂。有禪人挾方氏勢竊據延慶。眾爭之不得。師去之寶云。借座談經。從學益眾。久之方悟。黜其僭者以迎師。師不為起。至再四始就。凡歷三載。即以疾退居慈溪之雲林庵。明年正月元日告慧

【現代漢語翻譯】現代漢語譯本：領會了這些。潭王（Tan Prince，明朝藩王）外出與人會合。皇上想用佛理引導他，讓他居住在天界寺。跟從法師學習佛經，並學習天臺宗的要義。潭王也以對待老師的禮節對待他。洪武十八年（1385年）十一月十七日圓寂。訃告傳到皇上那裡。入龕兩天後，皇上親自撰寫祭文。派遣官員前來祭奠兩次。親王及公侯貴人也像這樣祭奠。荼毗（Dharani，焚燒）那天，送葬的人擠滿了道路。弟子一如等人用匣子裝著骨灰，歸葬于演福靈石塢。享年六十六歲，僧臘五十四年。著述有奉敕箋註的三經，流傳於世。他的偈頌、贊、疏也都很精粹美好。法師在山家傳授的學問有條有理。學者們說他縱橫貫通。翰林學士宋濂擊節歎賞，認為宗教界有了人才。他的高足靈山溥洽，現在擔任僧錄司右善世，兼住天禧講寺。其次是上竺一如，下竺唯寔。法師自朋，字獨庵。俗姓郭氏，臺州臨海人。父親郭德文，博通儒術。母親陳氏有賢德。法師年幼時，不屑與孩子們玩耍。十五歲時告訴父母，請求出家。前往四明西壽昌寺，拜惟大為師。學習梵文。十七歲剃度。元統二年（1334年）受具足戒。於是前往南湖，參訪我庵無公。廣泛閱讀佛教經典，旁通其他典籍。後來遊歷上竺，拜見東溟日公。大致瞭解了佛法的要義。至正初年，賢叟思公主持集慶寺，聘請他擔任賓職。當時薦福寺的絕宗繼公以智慧和端莊著稱，大家都期待他的到來。法師到達后，就進入了他的房間。師徒之間非常契合。不久之後，賢叟圓寂。有禪人依靠方氏的勢力，竊據延慶寺。眾人爭奪，但沒有成功。法師離開那裡，前往寶云寺。借用座位講解佛經。跟隨他學習的人越來越多。很久之後，方氏才醒悟，罷黜了那個僭位者，來迎接法師。法師不肯前往。再三邀請才答應。總共在那裡待了三年。就因為生病而退居慈溪的雲林庵。第二年正月初一，告訴慧

【English Translation】 English version: He understood these things. Prince Tan (Tan Prince, a prince of the Ming Dynasty) went out to meet with people. The Emperor wanted to guide him with Buddhist principles, allowing him to reside in Tianjie Temple. He followed the master to study Buddhist scriptures and learn the essentials of the Tiantai school. Prince Tan also treated him with the respect due to a teacher. On the seventeenth day of the eleventh month of the eighteenth year of Hongwu (1385), he passed away. The news of his death was reported to the Emperor. Two days after entering the coffin, the Emperor personally wrote a eulogy. He sent officials to offer sacrifices twice. Princes and dukes also offered sacrifices in this way. On the day of cremation (Dharani, cremation), the people who came to see him off filled the road. Disciples such as Yiru put the ashes in a box and buried them in Yanfu Lingshiwu. He lived to be sixty-six years old, with fifty-four years as a monk. His writings include the three sutras annotated by imperial order, which are circulated in the world. His verses, praises, and commentaries are also exquisite and beautiful. The master's teachings in the mountain family were well-organized. Scholars said that he was knowledgeable and comprehensive. Hanlin scholar Song Lian praised him greatly, believing that there was talent in the religious world. His top disciple, Lingshan Puqia, is now serving as the Right Shanshi of the Sangha Records Office and also resides in Tianxi Lecture Temple. The next are Shangzhu Yiru and Xiazhu Weishi. The Dharma Master Zipeng, styled Du'an, his secular surname was Guo, and he was from Linhai, Taizhou. His father, Guo Dewen, was well-versed in Confucianism. His mother, Chen, had virtuous conduct. The master, when he was young, did not bother to play with the other children. At the age of fifteen, he told his parents that he wanted to become a monk. He went to Xishouchang Temple in Siming and took Weida as his teacher. He studied Sanskrit. He was tonsured at the age of seventeen. In the second year of Yuantong (1334), he received the full precepts. Then he went to Nanhu to visit Wo'an Wugong. He widely read Buddhist scriptures and was well-versed in other books. Later, he traveled to Shangzhu and met Dongming Rigong. He roughly understood the essentials of Buddhism. At the beginning of the Zhizheng era, Xiansou, Princess Si, held Jiqing Temple and hired him as a guest. At that time, Jizong Jigong of Jianfu Temple was known for his wisdom and dignity, and everyone was looking forward to his arrival. After the master arrived, he entered his room. The relationship between teacher and disciple was very harmonious. Not long after, Xiansou passed away. A Chan monk relied on the power of the Fang family to seize Yanqing Temple. The people fought for it, but did not succeed. The master left there and went to Baoyun Temple. He borrowed a seat to explain the scriptures. More and more people followed him to study. After a long time, the Fang family realized and dismissed the usurper to welcome the master. The master refused to go. He agreed only after repeated invitations. He stayed there for three years in total. He retired to Yunlin Nunnery in Cixi because of illness. On the first day of the first month of the following year, he told Hui

清曰。吾報緣垂盡。不出十日當去。清曰。和上慈悲。俯徇眾緣。師曰。最後剎那。諸根悉皆散壞。惟此愿王不相舍離。汝其記諸。就令出所藏法書名𦘕分送舊往來者。囊篋細碎行佐唱禮。囑曰。清。汝無違初出世時。無公思公徒囑各請為其師。后則曰涅槃堂后見。至是唱曰。此香培植蓮華峰下。發揮指要。言前氣息忽然通透。至今鼻孔撩天。熱向爐中為酬絕宗大和尚法乳之恩。又書偈辭眾曰。平生出處只隨緣。夢幻空華任變遷。廓示融通三觀理。夕陽依舊在西天。書訖溘然而逝。洪武三年庚戌正月九日也。壽五十五。夏三十八。其弟子必彰．元旻．元憲．簡廉。

大用才法師法嗣

法師大山

字仲齡。別號止堂。臺之臨海梅澳人。父陳習。母方。夢月輪墮懷。以裾捧之而孕。歲周能隨母念心經。聰敏過人。年十三父命出家。從叔父莊都聞于杭之演福。時叢林大盛。佛鑒圓照法師才公主之。見師氣質度為弟子。不期年法華．金光明．金剛等經俱能背誦。自後習天臺教觀。沛然若決江河莫之能御。公凡升座提唱。即隨記錄。乃喜曰。此子伶俐。將來必期有成。慎勿怠於學。由是大小諸部及外教典籍靡不通究。年十八受具戒。充侍者。轉升維那。己亥才公示寂。遺言于師曰。我去後汝可領眾。以傳持末

【現代漢語翻譯】現代漢語譯本：清說：『我的報緣快要結束了，不出十日就要離去。』清說：『和尚慈悲，請順應眾生的因緣。』師父說：『在最後的剎那，所有的感官都會散壞，只有這愿王不會舍離你。你要記住這些。』於是讓他拿出所藏的法書名畫，分送給以前往來的人。囊篋細碎地準備著行裝，佐唱禮儀。囑咐說：『清，你不要違背最初出家時的誓願。』無公思公等人各自請求為他料理後事，之後約定在涅槃堂后見面。到那時，唱道：『這香培植在蓮華峰下，發揮了指要。』言語前的氣息忽然通透，至今鼻孔朝天。熱誠地在爐中焚香，爲了報答絕宗大和尚的法乳之恩。又寫下偈語辭別眾人說：『平生出處只隨緣，夢幻空華任變遷。廓示融通三觀理，夕陽依舊在西天。』寫完就溘然長逝了。那是洪武三年庚戌正月九日，享年五十五歲，僧臘三十八年。他的弟子有必彰（Bi Zhang），元旻（Yuan Min），元憲（Yuan Xian），簡廉（Jian Lian）。

大用才（Da Yong Cai）法師的法嗣

法師大山（Da Shan）

字仲齡（Zhong Ling），別號止堂（Zhi Tang），臺州臨海梅澳人。父親是陳習（Chen Xi），母親是方氏。夢見月輪墮入懷中，用衣襟捧住而懷孕。一歲時就能跟隨母親唸誦《心經》，聰敏過人。十三歲時父親命他出家，跟隨叔父莊都聞（Zhuang Du Wen）在杭州的演福寺。當時叢林非常興盛，佛鑒圓照（Fo Jian Yuan Zhao）法師主持寺務。見到大山法師的氣質風度，就收他為弟子。不到一年，《法華經》、《金光明經》、《金剛經》等經典都能背誦。之後學習天臺教觀，如江河決堤般流暢，無人能阻擋。大用才法師每次升座說法，大山法師就隨之記錄。大用才法師高興地說：『這孩子很伶俐，將來必定會有成就，千萬不要怠慢學習。』因此大小諸部經典以及外教典籍沒有不通曉的。十八歲受具足戒，擔任侍者，后升爲維那。己亥年，大用才法師圓寂，遺言對大山法師說：『我走後你可以帶領大眾，以傳持末法。』

【English Translation】 English version: Qing said, 'My karmic connections are about to end. I will be leaving in less than ten days.' Qing said, 'Venerable Abbot, please have compassion and comply with the wishes of the assembly.' The master said, 'At the final moment, all the senses will disintegrate, but this Vow King will not abandon you. You must remember these things.' Then he had him take out the calligraphy and paintings he had collected and distribute them to those who had previously visited. The luggage was prepared meticulously, and the rituals were assisted. He instructed, 'Qing, do not violate the vows you made when you first renounced the world.' Wu Gong (Wu Gong), Si Gong (Si Gong), and others each requested to take care of his affairs after his death, and then agreed to meet behind the Nirvana Hall. At that time, it was chanted, 'This incense was cultivated under Lotus Peak, expounding the essentials.' The breath before speech suddenly became clear, and to this day the nostrils point to the sky. He fervently burned incense in the furnace to repay the kindness of Dharma milk of Great Master Jue Zong (Jue Zong). He also wrote a verse to bid farewell to the assembly, saying, 'Throughout my life, I have only followed conditions; I let dreams and illusions change as they will. Clearly showing the principle of the Threefold Contemplation, the setting sun remains in the West.' After writing, he passed away peacefully. That was the ninth day of the first month of the Gengxu year of Hongwu three, at the age of fifty-five, with thirty-eight years as a monk. His disciples were Bi Zhang (Bi Zhang), Yuan Min (Yuan Min), Yuan Xian (Yuan Xian), and Jian Lian (Jian Lian).

Dharma heir of Dharma Master Da Yong Cai (Da Yong Cai)

Dharma Master Da Shan (Da Shan)

His courtesy name was Zhong Ling (Zhong Ling), and his other name was Zhi Tang (Zhi Tang). He was from Meiao in Linhai, Taizhou. His father was Chen Xi (Chen Xi), and his mother was from the Fang family. She dreamed of the moon falling into her embrace, and she held it with her skirt and became pregnant. At the age of one, he could follow his mother in reciting the Heart Sutra, and he was exceptionally intelligent. At the age of thirteen, his father ordered him to become a monk, following his uncle Zhuang Du Wen (Zhuang Du Wen) at Yanfu Temple in Hangzhou. At that time, the monastic community was very prosperous, and Dharma Master Fo Jian Yuan Zhao (Fo Jian Yuan Zhao) presided over the temple affairs. Seeing Dharma Master Da Shan's demeanor, he accepted him as a disciple. In less than a year, he could recite the Lotus Sutra, the Golden Light Sutra, the Diamond Sutra, and other scriptures. Later, he studied the Tiantai teachings, which flowed like a river breaking its banks, unstoppable. Whenever Dharma Master Da Yong Cai ascended the seat to preach, Dharma Master Da Shan would record it. Dharma Master Da Yong Cai said happily, 'This child is clever and will surely achieve success in the future. Do not be lazy in your studies.' Therefore, he became proficient in all the major and minor scriptures, as well as non-Buddhist texts. At the age of eighteen, he received the full precepts and served as an attendant, later becoming the director of the monastery. In the year of Jihai, Dharma Master Da Yong Cai passed away, leaving a will to Dharma Master Da Shan, saying, 'After I leave, you can lead the assembly to uphold the Dharma in the degenerate age.'

運。上竺東溟法師來吊。聞有後言。即請師歸首座班。仍囑曰。汝師之命毋卻。庚子歲行宣政院以師於五十名中䰗中棲真。洪武六年升住大普福。越三載遷演福。歷十三寒暑。鉅細事務以身自任。力建方丈懺堂佛殿並復富陽沙地。皆師之力也。洪武十六年詔天下設立講經所。命通曉佛法者為眾演說。師于城中講經。俄聞異香。或見天神侍側。忽一夕夢至一官府中。一人如王者狀。賜師坐於左。荊山玉法師繼至。亦坐于右。明日僧錄司選住持。䰗師住上竺。兼領本郡僧綱司都綱職。后荊山果住下竺。遂符前夢。師住上竺凡十年。增修後殿兩廈。建普門。造善財亭。移水月樓。法器之未具者范銅以鑄。雲板佛像之未完者增設。大悲像及十六應真。甃方丈東西階級。重造佛光塔宇。刊四教儀正文板並指要詳解．瑜伽水陸儀文。立僧司則創樓而居之。𣇄建觀堂塔院以為藏真之所。掌教十五年。道俗向信宗門賴之。壬午六月朔忽言我必辭官。解制后歸去。七月十七日謂弟子曰。我行矣。汝等亟稱佛名。切勿悲泣亂我正念。無疾而化。茶毗得舍利有如菽者。壽七十二。夏五十九。塔于白雲峰之麓。得法者。

法師良玉

字荊山。杭之錢唐人。父葛應祥。母孫。生而穎悟長於常兒。年十五能背誦法華經。出家於邑之廣福

。投智圓為師祝髮受具戒。深慕佛乘。嘗修觀音懺二期。誓弘天臺之道。時南竺演福號為教海。師往依才公習諸小部四書。粗通大義。命歸侍司。不二三年一家教觀靡不諳究。覆命掌僧事。歲余還廣福刻千手大悲像。修長期千日。一夕其徒大蘭等見懺室發光。眾咸驚異。戊戌年才公請居座端。一眾無不歆艷。庚子歲出世安溪長慶。時年三十又六。越二載退居別室。以法華三昧為正軌。三七日滿。見道場華現。眾請覆住。經十有六載。惟以講懺為務。西湖永壽虛席。諸山以師補之。又八年升大普福。洪武十九年天禧講寺成。上命右講經夢觀法師重開山。請師表率萬衆。師于夢觀為伯叔行。弘贊法門振興斯道可與盛矣。又明年工部侍郎黃立恭請住天禧西院。時四方多士麇集座下。復職都講。學者皆有矜式。洪武二十四年僧錄司舉住下竺靈山。大佛寶殿方將鳩工。施者坌集不謀而成。二十六年左善世夷簡等具師道行奏聞。以師補天禧講席。上曰。既緣熟一方。不可動它。遂止。越明年微有疾。十二月二十二日集眾苾佛名書偈而逝。塔于靈山之陽。壽六十九。夏五十二。師操行端確。舉止齋肅。至於居大方臨廣眾。無有叱咤之聲嚴厲之色。而人自悅服之。歿後有垂淚者。

法師元鎮

字靜庵。松之上海高昌里人。

【現代漢語翻譯】現代漢語譯本：他拜投智圓（僧人法號）為師，剃度並受具足戒。他深深地仰慕佛法，曾兩次修習觀音懺法，立誓弘揚天臺宗的教義。當時，南竺演福寺被譽為教海，他前往依止才公（僧人法號）學習各種小部四書，大致通曉了其中的大義。才公命他回去侍奉師父。不出兩三年，他對於天臺宗的教觀理論無不精通。之後，他被委任掌管僧眾事務。一年多后，他回到廣福寺，雕刻了千手大悲像，並修持長達一千日的懺法。一天晚上，他的弟子大蘭等人看到懺室發出光芒，眾人都感到驚異。戊戌年，才公請他到座端講法，眾人無不羨慕。庚子年，他出任安溪長慶寺的住持，當時他三十六歲。兩年後，他退居到別的房間，以法華三昧作為修行的正軌。三七日圓滿后，他看到道場顯現蓮花。眾人請他再次擔任住持。經過十六年，他只以講經和懺法為主要事務。西湖永壽寺住持的位置空缺，各寺廟推薦他來填補。又過了八年，他升任大普福寺住持。洪武十九年，天禧講寺建成，皇上命令右講經夢觀法師重新開山，請他來帶領大眾。他在夢觀法師那裡是伯叔輩，弘揚讚美佛法，振興這個宗派，可以說是非常興盛了。第二年，工部侍郎黃立恭請他到天禧寺西院居住。當時，四方有學之士聚集在他的座下。他再次擔任都講的職務，學者們都以他為榜樣。洪武二十四年，僧錄司推薦他到下竺靈山寺擔任住持。當時，大佛寶殿正要開始建造，捐助者紛紛前來，不用商議就自然而然地完成了。二十六年，左善世夷簡等人將他的道行事蹟上奏朝廷，皇上想讓他擔任天禧講寺的講席。皇上說：『既然他與一方的緣分已經成熟，就不要調動他了。』於是作罷。第二年，他稍微有些疾病，十二月二十二日，他召集眾僧，書寫佛名和偈語后圓寂。安葬在靈山的南面。享年六十九歲，僧臘五十二年。他的操守端正嚴謹，舉止莊重嚴肅。即使身處大的場合，面對眾多的人群，也沒有呵斥的聲音和嚴厲的臉色，但人們自然而然地悅服於他。圓寂后，有人為他流淚。

法師元鎮（僧人法號），字靜庵（法號），是松江府上海縣高昌里人。

【English Translation】 English version: He took Zhiyuan (Dharma name of a monk) as his teacher, had his head shaved, and received the complete precepts. He deeply admired the Buddha's teachings and practiced the Guanyin repentance ritual twice, vowing to promote the Tiantai school's doctrines. At that time, Yanfu Temple in Southern India was known as the 'Sea of Teachings.' He went to rely on Master Cai (Dharma name of a monk) to study various minor parts of the Four Books, roughly understanding their general meaning. Master Cai ordered him to return to serve his teacher. In less than two or three years, he became proficient in all the doctrines and contemplations of the Tiantai school. Later, he was appointed to manage the affairs of the Sangha. After more than a year, he returned to Guangfu Temple, carved the Thousand-Hand Great Compassion image, and practiced the repentance ritual for a thousand days. One night, his disciples, such as Dalan, saw light emanating from the repentance chamber, and everyone was amazed. In the year of Wuxu, Master Cai invited him to the seat to preach the Dharma, and everyone admired him. In the year of Gengzi, he became the abbot of Changqing Temple in Anxi, at the age of thirty-six. Two years later, he retired to a separate room, taking the Lotus Samadhi as the main practice. After three seven-day periods, he saw flowers appearing in the Dharma practice place. The assembly requested him to resume the position of abbot. After sixteen years, he only focused on lecturing and repentance rituals. When the position of abbot at Yongshou Temple in West Lake was vacant, various temples recommended him to fill it. After another eight years, he was promoted to the abbot of Dapufu Temple. In the nineteenth year of Hongwu, Tianxi Lecture Temple was completed, and the Emperor ordered the Right Lecturer, Dharma Master Mengguan, to reopen the mountain, inviting him to lead the masses. He was of the generation of uncles and granduncles to Dharma Master Mengguan, promoting and praising the Dharma, and revitalizing this school, which can be said to be very prosperous. The following year, Huang Ligong, the Vice Minister of the Ministry of Works, invited him to reside in the West Courtyard of Tianxi Temple. At that time, scholars from all directions gathered under his seat. He resumed the position of Chief Lecturer, and scholars all took him as a model. In the twenty-fourth year of Hongwu, the Sangha Registry recommended him to serve as the abbot of Lingshan Temple in Lower India. At that time, the Great Buddha Hall was about to be constructed, and donors gathered spontaneously without prior consultation. In the twenty-sixth year, Zuo Shanshi Yi Jian and others reported his virtuous conduct to the court, and the Emperor wanted him to take the lecture seat at Tianxi Lecture Temple. The Emperor said, 'Since his affinity with one region is already mature, do not move him.' So it was stopped. The following year, he became slightly ill. On the twenty-second day of the twelfth month, he gathered the Sangha, wrote the names of the Buddhas and verses, and passed away. He was buried on the south side of Lingshan. He lived to be sixty-nine years old, with fifty-two years as a monk. His conduct was upright and rigorous, and his demeanor was solemn and respectful. Even in large gatherings and facing large crowds, there was no scolding voice or stern expression, but people naturally admired and submitted to him. After his death, some people shed tears for him.

Dharma Master Yuanzhen (Dharma name), styled Jing'an (Dharma name), was from Gaochangli, Shanghai County, Songjiang Prefecture.

其父多善行。鄉稱為楊佛子。師生而俊特。貌魁岸口容奉。辛膻未嘗沾唇吻。卒聞其氣嘔噦不已。人謂其宿習而然。九歲依里之安國寺聞公落髮及受具。從郡之延慶春洲澤法師習天臺性具之學。以才見稱授館職。既而求進業于當湖德藏才法師。見如宿契。教觀戶牖如鑰斯啟。聲譽日隆。命分座代講。眾皆悅之。出世鳳山之時思。居三年謝歸家山。嘗以淞湖二郡僧困征徭。直走北京白于執政。即日上聞。詔蠲其役。復謁帝者師。褒贈佛智妙辨之號。江淅左相達爾鐵木爾領行宣政院事。有以師之名薦。起主杭之西天竺興福。學徒四集。講貫三載。建開山慧光之塔院。即退歸安國別筑凈住舍。因號凈住子。專意凈業將終老焉。洪武改元之戊申。複選天竺大普福。未幾五府諸山有臺城之役。師以工完得告先歸。中途疾作。舟至受經。書偈而化。是年四月二十也。壽六十三。臘四十七。茶毗火皆金色。舌根齒牙數珠不燼。舍利粲然。塔于寺西小峨眉。上首弟子天禧守仁為左講經。慈感紹宗為右善世。

靜庵鎮法師法嗣

法師紹宗

字一元。別號遂初。松江上海陳氏。母程。生而秀媚不類群兒。十三出家安國寺禮慧徴為師。祝髮受具戒。時祖翁靜庵法師住鳳山。時思即侍從。習臺乘諸書。就典客寮。越三年。延

【現代漢語翻譯】現代漢語譯本他的父親做了很多善事，鄉里人都稱他為楊佛子（楊家的信佛之人）。法師生來就聰慧特別，相貌魁梧，說話時口角帶著笑容。從不沾染葷腥。一旦聞到葷腥氣味，就會嘔吐不止。人們都說這是他前世的習氣所致。九歲時，他依附於家鄉的安國寺，聽聞公落髮並受具足戒。之後跟隨郡里的延慶春洲澤法師學習天臺宗性具之學。因為才華出衆而受到稱讚，被授予館職。不久之後，他又前往當湖拜德藏才法師求學，兩人相見如同前世的約定。德藏才法師教導他天臺宗的教觀，如同用鑰匙打開門窗一般，使他豁然開朗。他的聲譽日益隆盛，被委任分座代講。聽眾都非常喜悅。他出任鳳山之時思寺住持，住了三年後辭別，回到家鄉。曾經因為淞江、湖州二郡的僧人被征徭役所困擾，直接前往北京向執政者白明善陳情。白明善立即上報朝廷，朝廷下詔免除了僧人的徭役。他又去拜見帝師，帝師褒獎他，賜予『佛智妙辨』的稱號。江浙左丞相達爾鐵木爾兼領行宣政院事，有人向他推薦法師，於是法師被任命主持杭州的西天竺興福寺。學徒從四面八方聚集而來，他講經說法三年。建造了開山慧光塔院。之後便退隱回到安國寺，另外建造了凈住舍，因此自號凈住子，專心修習凈土法門，準備在此終老。洪武改元戊申年，又被選為天竺大普福寺住持。不久之後，五府諸山有建造臺城的勞役，法師因為工程完工而獲準先回。在返回途中生病，船隻到達受經時，寫下偈語圓寂。這年是四月二十日，享年六十三歲，僧臘四十七年。荼毗后，火焰都是金色的，舌根、牙齒、數珠都沒有燒燬，舍利光彩奪目。塔建在寺西的小峨眉。首座弟子天禧守仁擔任左講經，慈感紹宗擔任右善世。靜庵鎮法師的法嗣法師紹宗，字一元，別號遂初，松江上海陳氏。母親程氏。紹宗生來就秀美，不像一般的孩子。十三歲時在安國寺出家，拜慧徴為師。剃度並受具足戒。當時祖翁靜庵法師住在鳳山之時思寺，紹宗便侍奉在他身邊，學習天臺宗的各種書籍，並在典客寮工作。過了三年，他被延請

【English Translation】 English version His father performed many good deeds and was known in the village as Yang Fuzi (Yang's Buddhist). The master was born intelligent and extraordinary, with a tall and dignified appearance and a smile on his face when he spoke. He never touched meat or strong-smelling food. Once he smelled it, he would vomit incessantly. People said it was due to his past habits. At the age of nine, he relied on the Anguo Temple in his hometown, and heard Gong Luo Fa and received the full precepts. Later, he followed the Yanqing Chunzhou Ze Dharma Master in the county to study the Tiantai (Tiantai School of Buddhism) nature-inherent doctrine. Because of his talent, he was praised and given a position in the library. Soon after, he went to Danghu to study with Dharma Master De Zangcai, and they met as if they had a past life connection. Dharma Master De Zangcai taught him the Tiantai teachings and contemplation, as if opening doors and windows with a key, enlightening him. His reputation grew day by day, and he was appointed to give lectures in place of others. The audience was very pleased. When he became the abbot of Shisi Temple on Fengshan Mountain, he stayed for three years before resigning and returning to his hometown. Once, because the monks in Songjiang and Huzhou were troubled by conscription, he went directly to Beijing to petition Bai Yushan, the executive official. Bai Yushan immediately reported to the court, and the court issued an edict exempting the monks from corvée labor. He also went to see the Imperial Teacher, who praised him and gave him the title 'Buddha Wisdom Wonderful Eloquence'. Da'ertemuer, the Left Prime Minister of Jiangzhe, also led the affairs of the Xuanzheng Yuan. Someone recommended the master to him, so the master was appointed to preside over the Xitianzhu Xingfu Temple in Hangzhou. Disciples gathered from all directions, and he lectured on the scriptures for three years. He built the Huiguang Pagoda Courtyard at the founding of the temple. After that, he retired and returned to Anguo Temple, building a Jingzhu Hermitage separately, therefore calling himself Jingzhu Zi, focusing on cultivating the Pure Land Dharma, preparing to spend his old age there. In the year of Wushen in the Hongwu reign, he was again selected as the abbot of Tianzhu Dapufu Temple. Not long after, there was a labor service to build a city wall in the mountains of the Five Prefectures. The master was allowed to return first because the project was completed. He fell ill on the way back, and when the boat arrived at Shoujing, he wrote a verse and passed away. This year was April 20th, he was sixty-three years old, and his monastic age was forty-seven years. After cremation, the flames were all golden, and the root of his tongue, teeth, and rosary beads were not burned. The relics were brilliant. The pagoda was built on the Little Emei Mountain west of the temple. His chief disciple, Tianxi Shouren, served as the left lecturer, and Cigan Shaozong served as the right Shanshi. Dharma Heir of Dharma Master Jing'an Zhen Dharma Master Shaozong, styled Yiyuan, with the alias Suichu, was from the Chen family of Shanghai, Songjiang. His mother was Cheng. Shaozong was born beautiful and unlike ordinary children. At the age of thirteen, he became a monk at Anguo Temple, taking Huizheng as his teacher. He shaved his head and received the full precepts. At that time, his grandfather, Dharma Master Jing'an, lived in Shisi Temple on Fengshan Mountain, so Shaozong served by his side, studying various books of the Tiantai School and working in the Dianke Liao (Reception Hall). After three years, he was invited

慶臻法師延歸懺司。未幾江淅丞相以鎮公住西天竺興福。又從之究大小部諸書。莫不研覃而深味之。湖山碩德舉于所司。出住越之顯慶。時元末兵事擾攘不克渡江。移主安溪長慶。乃增修佛宇。茂植松竹。十載之間講誦不輟。洪武丙寅僧錄司選住湖之慈感。寺役煩劇。師處之裕如也。天禧為講庠淵藪。多士輻湊。請師居第一座。師持規整肅。接眾嚴厲。升堂入室具合古叢林式。人讚之曰。三十年無此作。今喜見之。松江普照為海月都師道場。僧錄舉師重開山為講剎。師以父母之邦勉從其請。既而退歸故林。二十六年癸酉師以高僧召赴京。上有事于廬岳。命師卒孝子官致謝于天眼固仙。時九月一日。其夕都佛舒光于天西。神燈自五祖道場越大江摩空而下。䨱于碑亭。歸覆命于朝。天顏大悅曰。高僧之德感於神明。故有如是之驗。特補左講經之職。賜金縷袈裟及以盛服。又謂群臣曰。紹宗至誠不懈。真君子人也。二十八年乙亥復升右善世。恩賜如初有加。時天禧新造儀軌。具有程式。唯懺斯未舉。師有志於凈土之行。乃于西院辟堂。立西方三聖像並諸天侍衛之神。以紗廚嚴奉之。慕同志十人修彌陀期者十晝夜。命左善世蘧庵法師主之。在京緇素見未曾有。以為懺法之興自師而始。二十九年丙子除夕忽謂左闡教天禧洽法師曰

【現代漢語翻譯】現代漢語譯本：慶臻法師被邀請到懺司任職。不久，江浙的丞相邀請鎮公（僧人的尊稱）到西天竺興福寺居住。慶臻法師又跟隨他深入研究大小乘的各種經典，無不深入研究並深刻領會。湖州的德高望重的僧人向有關部門推薦了他，於是他到越州的顯慶寺擔任住持。當時正值元朝末年，戰事紛亂，無法渡江，於是改到安溪的長慶寺主持。他在那裡增修寺廟，種植茂盛的松樹和竹子。十年間，講經誦經從未間斷。洪武丙寅年，僧錄司選他到湖州的慈感寺居住。寺里的事務繁瑣而沉重，但慶臻法師處理得從容不迫。天禧寺是講經的淵藪，許多學士聚集在那裡。他們請慶臻法師擔任第一座的講席。慶臻法師持守規矩，莊重嚴肅，接待大眾嚴厲認真。他升堂入室，完全符合古代叢林的規矩。人們讚歎他說：『三十年來沒有這樣的做法了，今天很高興能見到。』松江普照寺是海月都師的道場，僧錄司推薦慶臻法師重新開山，作為講經的場所。慶臻法師因為那是父母之邦，勉強答應了他們的請求。之後，他退隱回到故鄉的林下。洪武二十六年癸酉年，慶臻法師被朝廷以高僧的身份召到京城。皇上要在廬岳舉行祭祀活動，命令慶臻法師代替孝子的身份，到天眼固仙（地名）那裡致謝。當時是九月初一，那天晚上，都城裡的佛像在西方的天空放出光芒，神燈從五祖道場越過長江，在空中飛舞而下，停留在碑亭上。慶臻法師回朝覆命，皇上非常高興地說：『高僧的德行感動了神明，所以才有這樣的祥瑞。』特別授予他左講經的職位，賜予金縷袈裟和盛裝。又對群臣說：『紹宗（慶臻法師的法號）至誠不懈，真是君子啊。』洪武二十八年乙亥年，又升爲右善世，恩賜如初，甚至更多。當時天禧寺新制定了儀軌，各種儀式都有了規範，只有懺法還沒有舉行。慶臻法師有志於凈土的修行，於是在西院開闢了一個殿堂，設立了西方三聖像以及諸天侍衛的神像，用紗廚嚴加供奉。他招募了十位志同道合的人，進行了十晝夜的彌陀佛期修行，並命令左善世蘧庵法師主持。在京城的僧人和信徒們見所未見，認為懺法的興起是從慶臻法師開始的。洪武二十九年丙子年除夕，慶臻法師忽然對左闡教天禧洽法師說：

【English Translation】 English version: Master Qingzhen was invited to serve in the Repentance Office. Not long after, the Prime Minister of Jiangzhe invited Zhen Gong (a respectful term for monks) to reside at Xingfu Temple in Western Tianzhu (India). Master Qingzhen then followed him to study various scriptures of the Mahayana and Hinayana traditions, delving into and deeply comprehending them all. The virtuous monks of Lake (referring to the Taihu Lake region) recommended him to the relevant authorities, and he was appointed abbot of Xianqing Temple in Yuezhou. At that time, it was the end of the Yuan Dynasty, and the wars were chaotic, making it impossible to cross the river, so he changed to preside over Changqing Temple in Anxi. There, he renovated the temple and planted lush pine trees and bamboo. For ten years, he never ceased lecturing and chanting scriptures. In the Bingyin year of Hongwu, the Sangluosi (Buddhist Registry) selected him to reside at Cigan Temple in Huzhou. The temple affairs were cumbersome and heavy, but Master Qingzhen handled them with ease. Tianxi Temple was a gathering place for lectures, and many scholars gathered there. They invited Master Qingzhen to take the first seat of lecturing. Master Qingzhen upheld the rules, was solemn and serious, and received the public with strictness and earnestness. His ascending the hall and entering the room were all in accordance with the ancient forest rules. People praised him, saying, 'There has been no such practice for thirty years, and today we are very happy to see it.' Songjiang Puzhao Temple was the Daoshi (monk's title) hermitage of Haiyue, and the Sangluosi recommended Master Qingzhen to reopen the mountain as a place for lecturing. Master Qingzhen reluctantly agreed to their request because it was the land of his parents. Afterwards, he retired back to the forest of his hometown. In the Guiyou year of the twenty-sixth year of Hongwu, Master Qingzhen was summoned to the capital by the court as a high monk. The emperor was to hold a sacrificial ceremony at Mount Lu, and ordered Master Qingzhen to replace the identity of a filial son to express gratitude at Tianyan Guxian (place name). It was the first day of September, and that night, the Buddha statues in the capital emitted light in the western sky, and the divine lamp flew from the Fifth Patriarch's hermitage across the Yangtze River, dancing in the air and landing on the stele pavilion. Master Qingzhen returned to the court to report, and the emperor was very pleased and said, 'The virtue of the high monk has moved the gods, so there is such an auspicious sign.' He specially granted him the position of Left Scripture Lecturer, and bestowed upon him a kasaya (robe) of gold thread and grand attire. He also said to the ministers, 'Shaozong (Master Qingzhen's Dharma name) is sincere and tireless, truly a gentleman.' In the Yihai year of the twenty-eighth year of Hongwu, he was again promoted to Right Shanshi (monk official title), and the grace was as before, even more so. At that time, Tianxi Temple had newly formulated rituals, and various ceremonies had been standardized, but the Repentance Dharma had not yet been held. Master Qingzhen was determined to practice the Pure Land path, so he opened a hall in the West Courtyard and set up the images of the Western Three Saints and the gods of the heavens, and solemnly enshrined them with gauze curtains. He recruited ten like-minded people and conducted a ten-day and night Amitabha Buddha retreat, and ordered the Left Shanshi Quan'an Dharma Master to preside over it. The monks and laypeople in the capital had never seen such a thing, and believed that the rise of the Repentance Dharma began with Master Qingzhen. On New Year's Eve of the Bingzi year of the twenty-ninth year of Hongwu, Master Qingzhen suddenly said to the Left Chanjiao (monk official title) Tianxi Qia Dharma Master:

。某累承恩賜最為優渥。曾無涓埃以報聖上。深有愧焉。俄感風疾。一語不能出口。越明年正月五日安坐而逝。七日上遣神宮監癸于龕所。御製其文。附馬都尉及僧道錄司京剎皆祭焉。茶毗于石子岡。送者千億人。其徒收靈骨歸葬于上海宗國祖塔之左。世壽六十。僧夏四十五。嗣法者能仁智颙．竹林志翔等。師狀貌清俊。襟慶弘遠。誠一端莊。言不妄發。以戒律持身。三業精進未嘗少怠。凡朝貴見其道義敦厚。咸尊敬之。以致遭遇聖朝生死榮貴。真法門全人也。

續佛祖統紀卷之二(終)

【現代漢語翻譯】現代漢語譯本：我多次蒙受皇恩，恩賜最為優厚，卻從未有哪怕是涓滴之功來報答聖上，內心深感慚愧。不久之後，我身染風疾，一句話也說不出口。到了第二年正月五日，我安詳地坐化圓寂。七日後，皇上派遣神宮監癸到龕所，親自撰寫祭文。駙馬都尉以及僧道錄司、京城各寺廟都來祭奠。在石子岡舉行茶毗（火葬），送葬的人數以千億計。他的弟子們收集靈骨，歸葬于上海宗國祖塔的左側。世壽六十歲，僧臘四十五年。繼承他法脈的有能仁智颙、竹林志翔等人。這位法師相貌清秀俊朗，胸襟氣度弘大深遠，誠實專一，端莊持重，言語從不虛妄。他以戒律約束自身，身、口、意三業精進，從未有絲毫懈怠。凡是朝廷顯貴，見到他道義敦厚，都非常尊敬他。以至於能夠遭遇聖明朝代，生死都享有榮華富貴，真可謂是佛門中的完人啊。

《續佛祖統紀》卷之二（終）

【English Translation】 English version: I have repeatedly received imperial grace and the most generous favors, yet I have never repaid the Holy Emperor even with a drop in the ocean. I feel deeply ashamed. Soon after, I contracted a wind illness and could not utter a single word. On the fifth day of the first month of the following year, I passed away peacefully in a seated posture. On the seventh day, the Emperor sent Kui from the Shen Gong Jian (Directorate of Divine Palaces) to the shrine, and personally composed the eulogy. The Prince Consort and the Sengdao Lusi (Bureau of Monastic and Taoist Affairs), as well as the monasteries in the capital, all came to offer sacrifices. The cremation (tepahui) was held at Shizigang (Stone Lion Ridge), and the number of people who came to see him off numbered in the hundreds of millions. His disciples collected his spiritual bones and buried them to the left of the Shanghai Zongguo Ancestral Pagoda. He lived to the age of sixty, with forty-five years as a monk. Those who inherited his Dharma lineage include Nengren Zhiyong, Zhulin Zhixiang, and others. This master had a refined and handsome appearance, with a broad and profound mind. He was sincere, dignified, and never spoke falsely. He disciplined himself with precepts, and was diligent in body, speech, and mind, never slacking off in the slightest. All the nobles of the court, seeing his profound morality, respected him greatly. As a result, he encountered a wise dynasty and enjoyed honor and wealth in both life and death. He was truly a complete person in the Buddhist community.

Continuation of the Records of the Buddha and Patriarchs, Volume Two (End)