X76n1516_釋氏通鑑

卍新續藏第 76 冊 No. 1516 釋氏通鑑

No. 1516-A 釋氏通鑑序

吾佛世尊。五時演教。末上拈華。儻非迦葉破顏阿難結集。則五千四十八卷。正法眼藏。涅槃妙心。皆成湮沒。俾歷劫眾生。墮在顛崖苦海中。無由出離。自佛法流通之後。如大海水。隨其限量。無不沾足。後世于經論之外。則有法苑珠林。高僧傳。五燈錄。弘明集。正宗記。僧寶傳。林間錄。宗門統要。大惠武庫。此皆果位中人出來。發揮黃面老子骨髓。使大根大器之人。一聞千悟。立地成佛。至則至矣。括山一庵覺首座。自小披緇。氣骨不俗。窮探經論。深造禪觀。而有自得之妙。針劄古人不到處。憫諸經史傳錄編年。前後不相聯貫。不便觀覽。與夫歷代神異。隱而不顯者。旁求廣索。繼晷焚膏。整合一部。目曰釋氏通鑑。又復捐貲鋟梓。以曉後來。若非宿有靈骨。豈能如此用心哉。同志君子。欲觀古今諸聖諸賢諸祖諸師出處事蹟。須先閱此集。如登須彌山頂。四天下了然在目。方知此集立志頗勤。為益不小。老僧覽畢。自甘退身三步。著數語涴于編末云。

時咸淳六年菊節　　薦福用錯師異書

No. 1516-B 釋氏通鑑序

大凡入道之士。其信根欲固。其願力欲弘。此款

【現代漢語翻譯】 現代漢語譯本 《釋氏通鑑序》

我佛世尊，以五時說法，最後拈花示眾。倘若不是迦葉（Mahākāśyapa，佛教十大弟子之一，以頭陀第一著稱）破顏微笑，阿難（Ānanda，佛陀的十大弟子之一，以多聞第一著稱）結集經藏，那麼五千四十八卷的正法眼藏、涅槃妙心，都將湮沒無聞，使歷劫眾生，沉淪在顛倒的懸崖和苦海中，無從解脫。自從佛法流通之後，猶如大海之水，隨著它的器量，無不沾溉充足。後世在經論之外，則有《法苑珠林》、《高僧傳》、《五燈錄》、《弘明集》、《正宗記》、《僧寶傳》、《林間錄》、《宗門統要》、《大慧武庫》等。這些都是果位中的人出來，發揮黃面老子（指佛陀）的骨髓，使大根器之人，一聞千悟，立地成佛。道理至深至矣。

括山一庵覺首座，自小便出家為僧，氣度不凡。窮究經論，深入禪觀，而有自得之妙，能鍼砭古人未到之處。他憐憫諸經史傳記的編年，前後不能相互連貫，不便於觀覽，以及歷代神異之事，隱而不顯。於是旁求廣索，夜以繼日，整合一部書，名為《釋氏通鑑》。又捐出資財來雕版印刷，以曉示後人。若非宿世具有靈骨，怎能如此用心呢？

有志同道合的君子，想要觀看古今諸聖、諸賢、諸祖、諸師的出身事蹟，必須先閱讀此書。如同登上須彌山頂，四天下（Sumeru，佛教宇宙觀中位於中央的大山）都瞭然在目。方知此書立志頗為勤勉，裨益不小。老僧我看完之後，自甘退身三步，寫幾句話塗抹在書的末尾，如是說。

時在咸淳六年菊節，薦福用錯師異書。

《釋氏通鑑序》

大凡入道之人，其信根要堅固，其願力要弘大。此乃...

【English Translation】 English version Preface to the Comprehensive Mirror of釋氏 (Shì Shì)

Our Buddha, the World-Honored One, expounded the teachings in five periods. At the end, he held up a flower. If it were not for Kāśyapa (Mahākāśyapa, one of the ten major disciples of Buddhism, known for being the foremost in ascetic practices) breaking into a smile and Ānanda (Ānanda, one of the ten major disciples of the Buddha, known for being the foremost in hearing) compiling the scriptures, then the five thousand and forty-eight volumes of the treasury of the Right Dharma Eye, the wondrous mind of Nirvana, would all have been lost, causing beings throughout countless kalpas to fall into the upside-down cliffs and the sea of suffering, with no way to escape. Since the circulation of the Buddha's teachings, it has been like the water of the great ocean, according to its capacity, nothing is not moistened and satisfied. In later generations, in addition to the sutras and treatises, there are the 'Dharma Garden Pearl Forest', 'Biographies of Eminent Monks', 'Records of the Five Lamps', 'Collection for the Propagation of Light', 'Records of the Orthodox Lineage', 'Biographies of the Sangha Treasures', 'Records from the Forest', 'Essentials of the Sectarian Tradition', and 'The Great Wisdom Treasury'. These are all people from the fruition position who have come out to expound the marrow of the Yellow-Faced Old Man (referring to the Buddha), enabling people of great roots and great capacity to achieve enlightenment upon hearing it once, and to become Buddhas on the spot. The principle is profound and complete.

The Chief Seat Jue of Yian Hermitage on Mount Kuo, has been a monk since childhood, with an extraordinary demeanor. He has thoroughly explored the sutras and treatises, deeply cultivated Chan contemplation, and has the wonderfulness of self-attainment, able to pinpoint where the ancients have not reached. He pities the chronological compilation of various historical records, which are not coherent before and after, and are not convenient for viewing, as well as the miraculous events of past dynasties, which are hidden and not obvious. Therefore, he sought widely and diligently, working day and night, and compiled a book called 'Comprehensive Mirror of釋氏 (Shì Shì)'. He also donated funds to carve and print it, in order to enlighten later generations. If he did not have spiritual bones from a previous life, how could he be so attentive?

Gentlemen with the same aspirations, who want to see the origins and deeds of the sages, worthies, ancestors, and teachers of ancient and modern times, must first read this book. It is like climbing to the top of Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology), with the four continents (Sumeru, the central mountain in the Buddhist cosmology) clearly visible. Only then will you know that this book is quite diligent in its aspirations and of no small benefit. After reading it, this old monk is willing to retreat three steps and write a few words to smear at the end of the book, saying thus.

At the Chrysanthemum Festival in the sixth year of Xianchun, the strange book of Monk Yongcuo of Jianfu Temple.

Preface to the Comprehensive Mirror of釋氏 (Shì Shì)

Generally, for those who enter the path, their roots of faith should be firm, and their vows should be vast. This is...

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啟之士。最難與入道也。蓋道有宗主有羽翼。宗主則如來。以一人任之而有餘。若夫羽翼。則今古聖賢。以千百人為之。而猶恐不足。故夫應跡西天。示形東土。自三十三祖而外。種種化現。或實或權。不思不議。不可得而條悉縷紀者。皆如來之嗣孫。正教之軌躅也。即列舉一二人。猶令人聞風興起。而一庵覺上人。作釋氏通鑑。仿儒書編年之例。起周昭王甲寅。止後周恭帝庚申。上下凡一千九百三十年。諸祖諸師。備載罔佚。其蒐羅甚富。其採集甚勤。此三雍四庫所未收。大酉瑯嬛所未見也。嗟夫瓶盤釵釧無非真金。圭璧琮璜無非寶玉。根條幹節無非栴檀。緇素玄黃無非調御。余友藍翰卿。曩獲宋本于荊楚。以為異書。甚是秘吝。會翰卿即世。家君為之經紀其事。諸孤遠將遺書見畀。恍若優曇缽羅華再見。第其書。間有豕渡之訛。兼歷年既久。紙渝墨落。不無脫漏。適余養痾山中。卻掃多暇。日檢經藏。更為較仇。冗者芟之。遺者補之。訛者正之。疑者闕之。又參之傳記。詢諸善知識。始稱完帙。敢為帳中之秘。當圖名山之藏。敬付剞劂。愿與同懷之士。咸成得道之因云耳。

天啟丙寅佛出世日羼提居士　畢熙志　敬書

No. 1516-C 釋氏通鑑序

史家者流。不出編年列傳二體。左丘

【現代漢語翻譯】 現代漢語譯本 啟迪有志之士。最難的是讓他們進入佛道。因為佛道有宗主和羽翼。宗主就像如來（Tathagata），由一人承擔就綽綽有餘。至於羽翼，則是古往今來的聖賢，即使有成千上百人來擔當，恐怕還不夠。所以那些應跡于西天（指印度），顯形於東土（指中國），自三十三祖之外，種種化現，或實或權，無法一一列舉的，都是如來的後代子孫，正教的軌轍。即使只列舉一兩個人，也能讓人聞風而起。而一庵覺上人，作《釋氏通鑑》，仿照儒家史書編年的例子，起于周昭王甲寅年，止於後周恭帝庚申年，上下共一千九百三十年。諸祖諸師，都詳細記載，沒有遺漏。他蒐羅的非常豐富，採集的非常勤奮。這是三雍（指長安）四庫（指四庫全書）所沒有收錄的，大酉（指藏書之處）瑯嬛（指神仙藏書的地方）所沒有見過的。唉，瓶盤釵釧無非是真金，圭璧琮璜無非是寶玉，根條幹節無非是栴檀（Sandalwood），緇素玄黃無非是調御（馴象師，比喻調伏眾生）。我的朋友藍翰卿，以前在荊楚（指湖北一帶）得到宋朝的版本，認為是異書，非常珍惜。後來藍翰卿去世，家父為他處理後事，他的兒子們將遺書送給我，就像優曇缽羅華（Udumbara）再次出現一樣。只是這本書，有時有『豕渡』（指文字錯誤）的訛誤，加上年代久遠，紙張破損，墨跡脫落，不免有脫漏。恰好我養病在山中，清閑時間很多，每天檢查經書，重新校對。繁瑣的就刪去，遺漏的就補上，錯誤的就改正，有疑問的就存疑。又參考各種傳記，請教各位善知識（Kalyanamitra），才算完成了全書。我打算將它作為帳中的秘密珍藏，將來計劃藏於名山，恭敬地付諸雕版印刷，希望與有共同志向的人，都能成就得道的因緣。

天啟丙寅年佛誕日，羼提居士（Ksanti）畢熙志 敬書

No. 1516-C 《釋氏通鑑》序

史家的著作，不外乎編年和列傳兩種體例。《左丘（Zuo Qiao）》

【English Translation】 English version To enlighten those with aspirations, the most difficult thing is to guide them onto the path of Buddhism. This is because the Dharma has a sovereign and supporting elements. The sovereign is like the Tathagata (Tathagata), whom one person can more than suffice to represent. As for the supporting elements, they are the sages of the past and present, and even with hundreds or thousands of them, it is still feared to be insufficient. Therefore, those who responded to the traces in the Western Heaven (referring to India), manifested forms in the Eastern Land (referring to China), and all the various transformations beyond the Thirty-three Patriarchs, whether real or expedient, which cannot be listed one by one, are all descendants of the Tathagata and the tracks of the orthodox teaching. Even mentioning just one or two of them can inspire people to rise up. And Yi'an Jue, the Superior Man, composed the 'Comprehensive Mirror of釋氏(Shishi) Buddhism', imitating the example of Confucian historical books in chronological order, starting from the year Jia Yin of King Zhao of Zhou and ending in the year Geng Shen of Emperor Gong of the Later Zhou, a total of one thousand nine hundred and thirty years. All the patriarchs and teachers are recorded in detail without omission. His collection is very rich, and his gathering is very diligent. This is not included in the Three Yong (referring to Chang'an) and Four Treasuries (referring to the Siku Quanshu), nor has it been seen in the Da You (referring to a place for storing books) and Langhuan (referring to a place where immortals store books). Alas, bottles, plates, hairpins, and bracelets are all nothing but pure gold; Gui (jade tablet), Bi (jade disc), Cong (jade tube), and Huang (jade pendant) are all nothing but precious jade; roots, stems, branches, and joints are all nothing but sandalwood (Sandalwood); monastic robes and lay clothes, black and yellow, are all nothing but trainers (elephant tamers, metaphor for taming sentient beings). My friend Lan Hanqing once obtained a Song Dynasty version in Jingchu (referring to the area around Hubei), considering it a rare book and cherishing it greatly. Later, Lan Hanqing passed away, and my father handled the affairs for him. His sons sent me the posthumous book, as if the Udumbara (Udumbara) flower had reappeared. However, in this book, there are sometimes errors of '豕渡' (referring to textual errors), and coupled with the passage of time, the paper is damaged, and the ink has faded, inevitably there are omissions. Fortunately, I am recuperating in the mountains, with plenty of free time, and I check the scriptures every day, re-collating them. The redundant ones are removed, the omitted ones are supplemented, the erroneous ones are corrected, and the doubtful ones are reserved. Also, I refer to various biographies and consult various Kalyanamitra (Kalyanamitra), and only then is the complete book considered finished. I plan to keep it as a secret treasure in my tent, and in the future, I plan to store it in a famous mountain, respectfully entrusting it to engraving and printing, hoping that those with the same aspirations can all achieve the cause of attaining the Dharma.

In the year Bing Yin of the Tianqi era, on the day of the Buddha's birth, Bi Xizhi, a Ksanti (Ksanti) layman, respectfully wrote.

No. 1516-C Preface to the 'Comprehensive Mirror of釋氏(Shishi) Buddhism'

The writings of historians do not go beyond the two styles of annals and biographies. Zuo Qiao (Zuo Qiao)

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公谷因經為傳。編年完成的書。龍門以下歷代之史。皆從列傳。司馬文正公著通鑑一編。取法左氏。上下數千載。前後數十朝。禪代廢興存亡。賢否得失。一開卷得其大都。讀史者善之。慨自紀載興而編年易。事詞勝而道法衰。吾不能為史諱矣。然史不獨可為儒家之用也。大藏五千余函。其書三乘。浮於惠子五車。騰法東來。名流結集。又復日滋。惟是出世之旨。劫初之音。未易窺藩。而金萹浩博。瑤函稠疊。幾為海若之觀。初機之人信根未固。有望崖而返耳。有宋括山覺禪師。裒集釋典。演以儒文。用司馬法。著釋氏通鑑。自西周迄於五季。聖諦神蹤。網羅無佚。非經非疏。別為一體。古德機鋒相觸。所謂要妙言無義語。錯見其間。蓋理魔事障。既已雙遣。而淵旨靈文。兩臻其奧。洵釋門之良史才。而竺墳之大寶筏也。兒子熙志年來臥痾。澡心學佛。日檢大藏。手不釋局。偶得此宋板遺編于閩人藍翰卿。寶為曇華。共謀纂棗。使諸慕道者。得睹歷代聖賢標靈顯異。知其用心。總為宗主羽翼。共明此一大事因緣。普度有情。咸登正覺。因而植決定信。發廣大愿。荷擔如來無上菩提。即是諸祖諸師出現於世矣。昔王荊公以誤解三昧字。為釋門所譏。而王弇州不得頻婆末利花果二字義久之。于翻譯名義集考出。自謂若獲真珠船

【現代漢語翻譯】 現代漢語譯本： 公谷氏因為經典作傳，編年完成的書。龍門（指司馬遷）以後的歷代史書，都採用列傳的體例。司馬文正公（司馬光）著《資治通鑑》一書，取法於《左傳》。上下數千年，前後數十個朝代，禪讓、更替、興盛、衰敗、存亡、賢明、昏庸、得當、失誤，一打開書卷就能瞭解其大概。讀史的人認為這種方法很好。感慨自從紀傳體史書興起后，編年體史書就變得容易了，敘述史事的文辭勝過闡述道義的方法，道義因此衰落。我不能為史書隱瞞這些缺點了。然而，史書不僅僅可以為儒家所用。《大藏經》五千多函，其中的書籍涵蓋三乘（小乘、中乘、大乘），超過了惠子五車書的數量。佛法東傳，名流聚集研究，又日益增多。只是出世的宗旨，劫初（宇宙形成之初）的聲音，不容易窺探其堂奧。而經書浩瀚廣博，經函稠密堆疊，幾乎成了海神（海若）所看到的景象。初學佛法的人，信根尚未穩固，往往會望而卻步。 有宋朝的括山覺禪師，蒐集整理佛教經典，用儒家的文筆來闡述，採用司馬光的編纂方法，撰寫了《釋氏通鑑》。從西周到五代，聖人的教誨和神奇的軌跡，都被全面收錄，沒有遺漏。它既不是經書，也不是疏解經書的著作，而是別具一體。書中還穿插著古代高僧機鋒相對的言語，也就是所謂的『要妙言無義語』。這表明理性的迷惑和外在的障礙，都已經一併消除，而精深的旨意和靈妙的文字，都達到了極致。這確實是佛教中優秀的史書人才，也是佛法寶筏。《釋氏通鑑》的作者，堪稱是佛門中的良史，佛法的偉大寶筏。 我的兒子熙志，近年來臥病在床，洗滌心靈學習佛法，每天翻閱《大藏經》，手不釋卷。偶然從福建人藍翰卿那裡得到這部宋版遺書，視如曇花般珍貴，共同謀劃刊印。使那些仰慕佛道的人，能夠看到歷代聖賢顯靈示異的事蹟，瞭解他們的用心，總是在宗主的庇護下，共同闡明這『一大事因緣』（指眾生開悟成佛的根本原因），普遍救度有情眾生，都能夠登上正覺的彼岸。因此，植下堅定的信心，發起廣大的誓願，承擔如來無上的菩提（覺悟），這就是諸祖諸師出現在世間的意義。從前王安石因為誤解『三昧』（Samadhi，佛教術語，指止息雜念，使內心平靜）二字，而被佛教界譏笑。而王世貞（王弇州）很久不明白『頻婆末利』（Bimba-malika，人名）花果二字的含義，後來在《翻譯名義集》中考證出來，自認為像得到了真正的珍珠船一樣。

【English Translation】 English version: Gonggu used the scriptures as a basis for writing biographies and compiling a chronological history. The historical records of subsequent dynasties after Longmen (referring to Sima Qian) all adopted the format of biographies. Sima Wenzheng Gong (Sima Guang) authored 'Zizhi Tongjian' (Comprehensive Mirror for Aid in Governance), modeled after the 'Zuo Zhuan' (Zuo Commentary). Spanning thousands of years and dozens of dynasties, it covers abdication, succession, rise, decline, survival, demise, virtue, vice, appropriateness, and errors. Opening the book provides a general understanding of these events. Readers of history appreciate this method. They lament that since the rise of biographical histories, chronological histories have become easier, and the writing of historical events has surpassed the exposition of the Way, leading to the decline of the Way. I cannot conceal these shortcomings of historical writing. However, history is not only for the use of Confucian scholars. The 'Great Treasury of Scriptures' (Da Zang Jing) contains over five thousand cases, with books covering the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), exceeding the five carts of books of Huizi. As the Dharma spread eastward, eminent figures gathered to study it, and it continued to increase daily. However, the purpose of transcending the world and the sound of the beginning of the kalpa (the beginning of the universe) are not easily understood. The vastness and breadth of the scriptures, and the density of the cases, almost resemble the view seen by the sea god (Hai Ruo). Beginners in Buddhism, whose roots of faith are not yet firm, often retreat at the sight of the vastness. During the Song Dynasty, Chan Master Jue of Kuoshan collected and organized Buddhist scriptures, using Confucian writing to expound them. Adopting Sima Guang's compilation method, he wrote 'Shishi Tongjian' (Comprehensive Mirror of Buddhism). From the Western Zhou Dynasty to the Five Dynasties, the teachings and miraculous traces of the sages were comprehensively recorded without omission. It is neither a scripture nor a commentary on scriptures, but a unique entity. The book also intersperses the sharp and insightful words of ancient eminent monks, which are the so-called 'essential words without superfluous meaning.' This indicates that both rational delusions and external obstacles have been eliminated, and both profound meanings and spiritual writings have reached their peak. This is indeed an excellent historical talent in Buddhism and a great treasure raft of the Dharma. The author of 'Shishi Tongjian' can be called a good historian in Buddhism and a great treasure raft of the Dharma. My son, Xizhi, has been bedridden in recent years, cleansing his mind to study Buddhism, and reading the 'Great Treasury of Scriptures' daily, never putting it down. He accidentally obtained this Song Dynasty edition from Lan Hanqing of Fujian, cherishing it like a Udumbara flower, and jointly planned to print it. This allows those who admire the Buddhist path to see the deeds of the sages of past dynasties manifesting their spiritual powers and understanding their intentions, always under the protection of the patriarchs, jointly clarifying this 'one great cause and condition' (referring to the fundamental reason for sentient beings to awaken and become Buddhas), universally saving sentient beings, so that all can ascend to the shore of perfect enlightenment. Therefore, plant firm faith, make great vows, and undertake the unsurpassed Bodhi (enlightenment) of the Tathagata (Buddha). This is the meaning of the appearance of all patriarchs and teachers in the world. In the past, Wang Anshi was ridiculed by the Buddhist community for misunderstanding the word 'Samadhi' (a Buddhist term referring to stopping distractions and calming the mind). And Wang Shizhen (Wang Yanzhou) did not understand the meaning of the words 'Bimba-malika' (a personal name) flower and fruit for a long time, and later researched it in the 'Collection of Translated Terms,' considering himself as if he had obtained a real pearl ship.

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者。信乎史鑒之不可已也。矧釋氏十方調御。三乘汲引。其言竑大而可驚。厥軌清邈而難蹈。若非大書特書。猶如反鑒索照。然則是書也。固前修超凡證聖之譜。亦前代善敗得失之林也。殆足傳燈延光弘明。而超乘珠林寶訓諸帙矣。

大明天啟歲在丙寅重九日新都畢抵康孟侯撰

歷代編年釋氏通鑑採摭經傳錄佛書五燈錄佛運統紀梵王問佛經釋迦譚祖琇通論涅槃前後分育王傳義楚六帖開皇三寶紀高僧傳法苑珠林三寶感通錄僧寶傳翻譯名義宗炳明佛論弘明集大藏一覽舍利感應記延光集釋迦方誌華嚴證驗集會宗集佛道論衡金剛感應集葦江集隱子論髓凈土感應集通明集禪苑聯芳觀音感應集寒山集龍湖行狀慈恩法師傳辨正論冷齋夜話佛法大明錄壇經記禪林寶訓呂(夏卿)金剛序定光記云臥紀談慈雲行業記譯經記叢林盛事傳法正宗記北山錄宗門統要泗洲顯化傳雪峰錄大慧武軍釋門自鏡錄林間錄大慧年譜道澄評謗書羅湖錄龐居士錄張無盡語錄諸語錄傅大士錄儒書通鑑周書異記胡氏詠史詩列子太平盛典通鑑長編漢書方輿勝覽柳子厚文集晉書事文類聚聖宋文海魏書玉壺清話王荊公文集南北史云齋新說歐公歸田錄舊唐史明皇雜錄楊文公談苑文中子韓子外傳蘇東坡詩注本草序皇朝通鑑東坡大全集長樂集皇朝備要蘇欒城文集廬山記

【現代漢語翻譯】 由此可見，歷史的借鑑作用是不可或缺的。更何況佛教十方世界的調御者，用三乘佛法引導眾生，他們的言論博大精深到令人震驚，他們的行為清高深遠而難以效仿。如果不用大量的文字來詳細記載，就像用反面的鏡子去尋找影像一樣不可能。所以這本書啊，既是前代修行者超越凡俗、證得聖果的譜錄，也是前代善行與惡行、成功與失敗的記錄。它足以傳承佛法之燈，延續光明，弘揚佛法，超過了《超乘珠林》、《寶訓》等著作。

大明天啟年間，歲在丙寅重陽日，新都畢抵康孟侯撰寫。

《歷代編年釋氏通鑑》採摘引用了以下經傳、佛教典籍：《五燈錄》、《佛運統紀》、《梵王問佛經》、《釋迦譚祖琇通論》、《涅槃前後分》、《育王傳》、《義楚六帖》、《開皇三寶紀》、《高僧傳》、《法苑珠林》、《三寶感通錄》、《僧寶傳》、《翻譯名義》、《宗炳明佛論》、《弘明集》、《大藏一覽》、《舍利感應記》、《延光集》、《釋迦方誌》、《華嚴證驗》、《**宗集》、《佛道論衡》、《金剛感應集》、《葦江集》、《隱子論髓》、《凈土感應集》、《通明集》、《禪苑聯芳》、《觀音感應集》、《寒山集》、《龍湖行狀》、《慈恩法師傳》、《辨正論》、《冷齋夜話》、《佛法大明錄》、《壇經記》、《禪林寶訓》、《呂(夏卿)金剛序》、《定光記》、《云臥紀談》、《慈雲行業記》、《譯經記》、《叢林盛事》、《傳法正宗記》、《北山錄》、《宗門統要》、《泗洲顯化傳》、《雪峰錄》、《大慧武軍釋門自鏡錄》、《林間錄》、《大慧年譜》、《道澄評謗書》、《羅湖錄》、《龐居士錄》、《張無盡語錄》等諸語錄、《傅大士錄》、儒家書籍《通鑑》、《周書異記》、《胡氏詠史詩》、《列子》、《太平盛典》、《通鑑長編》、《漢書》、《方輿勝覽》、《柳子厚文集》、《晉書》、《事文類聚》、《聖宋文海》、《魏書》、《玉壺清話》、《王荊公文集》、《南北史》、《云齋新說》、《歐公歸田錄》、《舊唐史》、《明皇雜錄》、《楊文公談苑》、《文中子》、《韓子外傳》、《蘇東坡詩注》、《本草序》、《皇朝通鑑》、《東坡大全集》、《長樂集》、《皇朝備要》、《蘇欒城文集》、《廬山記》。

【English Translation】 Thus, it is evident that historical reflection is indispensable. Moreover, the Buddhas, the regulators of the ten directions, guide beings with the Three Vehicles (Triyāna), their words are so vast and profound as to be astonishing, and their conduct is so pure and lofty as to be difficult to emulate. If they are not recorded in detail with extensive writing, it would be as impossible as trying to find a reflection in a reverse mirror. Therefore, this book is not only a record of past practitioners transcending the mundane and attaining sainthood, but also a record of the successes and failures, good and bad deeds of past generations. It is sufficient to transmit the lamp of Dharma, continue the light, and propagate the Dharma, surpassing works such as 'Chao Cheng Zhu Lin' and 'Bao Xun'.

Written by Bi Dikang, Marquis of Meng, in Xindu, on the Double Ninth Festival in the year Bingyin of the Tianqi era of the Great Ming Dynasty.

The 'Comprehensive Mirror of Buddhist Lineages Through the Ages' extracts and cites the following sutras, transmissions, and Buddhist texts: 'Wudenlu (Five Lamps Records)', 'Foyuntongji (Comprehensive Record of Buddhist Fortune)', 'Fanwangwenfojing (Brahma King's Questions to the Buddha Sutra)', 'Shijiatan Zuxiu Tonglun (General Discussion on Shakya by Tan Zuxiu)', 'Niepan Qianhou Fen (Sections Before and After Nirvana)', 'Yu Wang Zhuan (Biography of King Ashoka)', 'Yichu Liutie (Six Theses of Yichu)', 'Kaihuang Sanbao Ji (Record of the Three Treasures of the Kaihuang Era)', 'Gaoseng Zhuan (Biographies of Eminent Monks)', 'Fayuan Zhulin (Forest of Gems in the Dharma Garden)', 'Sanbao Gantong Lu (Records of Miraculous Responses of the Three Treasures)', 'Sengbao Zhuan (Biography of the Sangha Treasure)', 'Fanyi Mingyi (Meanings of Translated Terms)', 'Zong Bing Ming Fo Lun (Zong Bing's Discourse on Clarifying the Buddha)', 'Hongming Ji (Collection for the Propagation of Light)', 'Dazang Yilan (Overview of the Great Treasury)', 'Sheli Ganying Ji (Records of Relic Responses)', 'Yanguang Ji (Collection of Extended Light)', 'Shijia Fangzhi (Gazetteer of Shakyamuni's Lands)', 'Hua Yan Zheng Yan (Verifications of the Avatamsaka Sutra)', 'Zong Ji ( Sect Collection)', 'Fodao Lunheng (Discourse on the Balance of Buddhism and Taoism)', 'Jingang Ganying Ji (Records of Vajra Responses)', 'Weijiang Ji (Weijiang Collection)', 'Yinzi Lun Sui (Marrow of the Hidden One's Discourse)', 'Jingtu Ganying Ji (Records of Pure Land Responses)', 'Tongming Ji (Collection of Penetrating Light)', 'Chanyuan Lianfang (Linked Fragrances of the Chan Garden)', 'Guanyin Ganying Ji (Records of Avalokiteshvara Responses)', 'Hanshan Ji (Hanshan Collection)', 'Longhu Xingzhuang (Conduct of Longhu)', 'Ci'en Fashi Zhuan (Biography of the Dharma Master of Ci'en)', 'Bianzheng Lun (Discourse on Discernment)', 'Lengzhai Yehua (Night Talks at Lengzhai)', 'Fofa Daming Lu (Record of the Great Illumination of the Buddha Dharma)', 'Tanjing Ji (Record of the Platform Sutra)', 'Chanlin Baoxun (Precious Instructions of the Chan Forest)', 'Lu (Xia Qing) Jingang Xu (Preface to the Vajra Sutra by Lu Xiaqing)', 'Dingguang Ji (Record of Dingguang)', 'Yunwo Jitan (Cloud-Dwelling Records)', 'Ciyun Xingye Ji (Record of Ciyun's Practices)', 'Yijing Ji (Record of Sutra Translation)', 'Conglin Shengshi (Flourishing Events of the Monastery)', 'Chuanfa Zhengzong Ji (Record of the Orthodox Lineage of Dharma Transmission)', 'Beishan Lu (Beishan Record)', 'Zongmen Tongyao (Essentials of the Sects)', 'Sizhou Xianhua Zhuan (Biography of the Manifestations of Sizhou)', 'Xuefeng Lu (Xuefeng Record)', 'Dahui Wujun Shimen Zijian Lu (Dahui Wujun's Mirror for the Buddhist Order)', 'Linjian Lu (Linjian Record)', 'Dahui Nianpu (Chronicle of Dahui)', 'Dao Cheng Pingbang Shu (Dao Cheng's Critique of Slander)', 'Luohu Lu (Luohu Record)', 'Pang Jushi Lu (Record of Layman Pang)', 'Zhang Wujin Yulu (Sayings of Zhang Wujin)', and other recorded sayings, 'Fu Dashi Lu (Record of Layman Fu)', Confucian books 'Tongjian (Comprehensive Mirror)', 'Zhou Shu Yiji (Strange Records of the Zhou Dynasty)', 'Hu Shi Yongshi Shi (Hu's Poems on Historical Events)', 'Liezi', 'Taiping Shengdian (Taiping Golden Book)', 'Tongjian Changbian (Extended Compilation of the Comprehensive Mirror)', 'Han Shu (Book of Han)', 'Fangyu Shenglan (Scenic Overview of Regions)', 'Liu Zihou Wenji (Collected Works of Liu Zihou)', 'Jin Shu (Book of Jin)', 'Shiwen Leiju (Collection of Matters and Phrases)', 'Sheng Song Wenhai (Sea of Literature of the Holy Song Dynasty)', 'Wei Shu (Book of Wei)', 'Yuhu Qinghua (Pure Talks from the Jade Pot)', 'Wang Jinggong Wenji (Collected Works of Wang Jinggong)', 'Nanbei Shi (History of the Northern and Southern Dynasties)', 'Yunzhai Xinshuo (New Sayings from Yunzhai)', 'Ou Gong Guitian Lu (Ou Gong's Record of Returning to the Fields)', 'Jiu Tang Shi (Old Book of Tang)', 'Minghuang Zalu (Miscellaneous Records of Emperor Ming)', 'Yang Wengong Tanyuan (Yang Wengong's Garden Talks)', 'Wenzhongzi', 'Hanzi Waizhuan (Hanzi's Outer Commentary)', 'Su Dongpo Shizhu (Su Dongpo's Poetry Annotations)', 'Bencao Xu (Preface to the Materia Medica)', 'Huangchao Tongjian (Comprehensive Mirror of the Imperial Dynasty)', 'Dongpo Daquanji (Complete Collection of Dongpo)', 'Changle Ji (Changle Collection)', 'Huangchao Beiyao (Essentials of the Imperial Dynasty)', 'Su Luancheng Wenji (Collected Works of Su Luancheng)', 'Lushan Ji (Record of Mount Lu)'.

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皇朝類苑石林避暑錄括葉編湘山野錄能改齋謾錄括蒼記揮麈談錄沈存中筆談夷堅志劉斧摭遺李泰伯文集樂善錄歐陽外傳道書神仙傳梓潼化書平叔悟真篇

歷代編年釋氏通鑑目錄卷之一週　昭王甲寅(止)赧王乙巳　共七百七十二年世尊西天初祖二祖育王塔三祖四祖五祖文殊化雪山仙六祖梓潼聞法老子七祖孔子八祖九祖列子議聖無著天親十祖十一祖十二祖十三祖秦　昭襄王丙午(止)二世甲午　共四十九年室利防十四祖西漢　高祖乙未(止)更始甲申　共二百三十年十五祖十六祖化難提霍去病獲金人張騫知有佛教黑灰問胡道人十六祖付法十七祖劉向見有佛經十八祖景憲得佛經十九祖後漢　光武乙酉(止)丁巳　共三十三年卷之二後漢　明帝戊午(止)獻帝己亥　共一百六十二年梓潼遇佛帝夢金人騰蘭至道士以火試經二十祖鳳雀瑞二十一祖安世高鑄金像二十二祖竺佛朔帝飯僧營供安玄佛支讖支曜康巨牟子千歲掌猛詳大力曇果二十三祖三國　魏高祖庚子(止)元帝甲申　共四十五年支謙維祇難竺律炎曹子建僧會闞澤二十四祖曇柯迦羅僧鎧曇無德曇諦支疆梁樓朱士衡竺律炎西晉　世祖乙酉(止)愍帝丙子　共五十二年孫皓竺法護揵陀勒述谷寺闕公則明州塔抵世常放光經無叉羅耆域訶羅竭支孝龍白法祖法欽法炬安慧則佛圖

【現代漢語翻譯】 現代漢語譯本 《皇朝類苑》、《石林避暑錄》、《括葉編》、《湘山野錄》、《能改齋漫錄》、《括蒼記》、《揮麈談錄》、《沈存中筆談》、《夷堅志》、《劉斧摭遺》、《李泰伯文集》、《樂善錄》、《歐陽外傳》、《道書神仙傳》、《梓潼化書》、《平叔悟真篇》。

《歷代編年釋氏通鑑目錄》卷之一 周 昭王甲寅（止）赧王乙巳 共七百七十二年 世尊（釋迦牟尼）西天初祖、二祖、育王塔（阿育王所建的塔）、三祖、四祖、五祖、文殊（文殊菩薩）化雪山仙、六祖梓潼（梓潼神）聞法、老子七祖、孔子八祖、九祖、列子議聖、無著（無著菩薩）天親（世親菩薩）十祖、十一祖、十二祖、十三祖。 秦 昭襄王丙午（止）二世甲午 共四十九年 室利防（Sri Paramartha）十四祖。 西漢 高祖乙未（止）更始甲申 共二百三十年 十五祖、十六祖、化難提（Huanandi）霍去病獲金人、張騫知有佛教、黑灰問胡道人、十六祖付法、十七祖劉向見有佛經、十八祖景憲得佛經、十九祖。 後漢 光武乙酉（止）丁巳 共三十三年 卷之二 後漢 明帝戊午（止）獻帝己亥 共一百六十二年 梓潼遇佛、帝夢金人、騰蘭（迦葉摩騰和竺法蘭）至、道士以火試經、二十祖、鳳雀瑞、二十一祖、安世高（An Shih Kao）鑄金像、二十二祖、竺佛朔（竺佛朔）帝飯僧營供、安玄（An Xuan）佛支讖（Lokaksema）、支曜（Zhi Yao）、康巨（Kang-Kiu）、牟子（Mouzi）、千歲掌猛詳大力、曇果（Tan-Kuo）、二十三祖。 三國 魏高祖庚子（止）元帝甲申 共四十五年 支謙（Zhi Qian）、維祇難（Vighna）、竺律炎（Zhu Luyan）、曹子建（Cao Zijian）、僧會（Samghavarman）、闞澤（Kan Ze）、二十四祖曇柯迦羅（Dharmakala）、僧鎧（Samghavarman）、曇無德（Dharmagupta）、曇諦（Dharmasatya）、支疆（Zhi Jiang）、梁樓（Liang Lou）、朱士衡（Zhu Shixing）、竺律炎（Zhu Luyan）。 西晉 世祖乙酉（止）愍帝丙子 共五十二年 孫皓（Sun Hao）、竺法護（Dharmaraksa）、揵陀勒（Ghandara）、述谷寺（Shugu Temple）、闕公則（Que Gongze）、明州塔（Mingzhou Pagoda）、抵世常（Di Shichang）、放光經（Fangguang Jing）、無叉羅（Mucharaka）、耆域（Jivaka）、訶羅竭（Hala Kala）、支孝龍（Zhi Xiaolong）、白法祖（Bai Fazu）、法欽（Fa Qin）、法炬（Fa Ju）、安慧則（An Huize）、佛圖（Buddhaghosa）。

【English Translation】 English version 'Imperial Dynasty Classified Compendium', 'Stone Forest Summer Retreat Records', 'Compilation of Leaves', 'Xiangshan Wild Records', 'Records of Leisurely Talks from Nenggaizhai', 'Records of Kuocang', 'Dust Sweeping Talks', 'Shen Kuo's Dream Pool Essays', 'Records of Yi Jian', 'Liu Fu's Gleanings', 'Collected Works of Li Taibo', 'Records of Joyful Giving', 'Outer Biography of Ouyang', 'Taoist Book of Divine Immortals', 'Book of Transformation of Zitong', 'Master Ping Shu's Awakening to Truth'.

'Comprehensive Mirror of Buddhist Lineages Through the Dynasties, Chronological Catalogue' Volume One Zhou Dynasty, King Zhao, Jia Yin (stopped at) Nanwang Yi Si, Total of 772 years World Honored One (Sakyamuni Buddha), First Ancestor of Western Heaven, Second Ancestor, King Yu's Pagoda (Ashoka's Pagoda), Third Ancestor, Fourth Ancestor, Fifth Ancestor, Manjusri (Manjusri Bodhisattva) transforming Snow Mountain Immortal, Sixth Ancestor Zitong (God of Zitong) hearing the Dharma, Lao Tzu Seventh Ancestor, Confucius Eighth Ancestor, Ninth Ancestor, Liezi discussing the Sage, Asanga (Asanga Bodhisattva) Vasubandhu (Vasubandhu Bodhisattva) Tenth Ancestor, Eleventh Ancestor, Twelfth Ancestor, Thirteenth Ancestor. Qin Dynasty, King Zhaoxiang, Bing Wu (stopped at) Second Emperor Jia Wu, Total of 49 years Sri Paramartha Fourteenth Ancestor. Western Han Dynasty, Emperor Gao, Yi Wei (stopped at) Gengshi Jia Shen, Total of 230 years Fifteenth Ancestor, Sixteenth Ancestor, Huanandi, Huo Qubing obtaining golden statue, Zhang Qian knowing of Buddhism, Black Ashes asking the Hu Taoist, Sixteenth Ancestor passing on the Dharma, Seventeenth Ancestor Liu Xiang seeing Buddhist scriptures, Eighteenth Ancestor Jing Xian obtaining Buddhist scriptures, Nineteenth Ancestor. Later Han Dynasty, Emperor Guangwu, Yi You (stopped at) Ding Si, Total of 33 years Volume Two Later Han Dynasty, Emperor Ming, Wu Wu (stopped at) Emperor Xian, Ji Hai, Total of 162 years Zitong encountering the Buddha, Emperor dreaming of golden man, Kasyapa Matanga and Dharmaratna arriving, Taoists testing scriptures with fire, Twentieth Ancestor, Auspicious Phoenix and Sparrow, Twenty-first Ancestor, An Shih Kao casting golden statue, Twenty-second Ancestor, Zhu Fo Shuo, Emperor feeding monks and providing offerings, An Xuan Lokaksema, Zhi Yao, Kang-Kiu, Mouzi, Thousand-year-old Palm Fierce Detail Great Strength, Tan-Kuo, Twenty-third Ancestor. Three Kingdoms, Wei Dynasty, Emperor Gao, Geng Zi (stopped at) Emperor Yuan, Jia Shen, Total of 45 years Zhi Qian, Vighna, Zhu Luyan, Cao Zijian, Samghavarman, Kan Ze, Twenty-fourth Ancestor Dharmakala, Samghavarman, Dharmagupta, Dharmasatya, Zhi Jiang, Liang Lou, Zhu Shixing, Zhu Luyan. Western Jin Dynasty, Emperor Shi, Yi You (stopped at) Emperor Min, Bing Zi, Total of 52 years Sun Hao, Dharmaraksa, Ghandara, Shugu Temple, Que Gongze, Mingzhou Pagoda, Di Shichang, Fangguang Jing, Mucharaka, Jivaka, Hala Kala, Zhi Xiaolong, Bai Fazu, Fa Qin, Fa Ju, An Huize, Buddhaghosa.

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澄(庚午甲戌)聶承遠道真松江像卷之三東晉　元帝丁丑(止)恭帝庚申　共一百四年元帝(丁丑止壬午)竺潛(丁丑止甲戌)僧敷尸梨密多明帝(癸未)佛圖澄(辛巳止戊申)法乘二十五祖太寧像高悝像(己丑止壬申)僧淵陽度董吉於法蘭于道䆳康法䆳支道根竺法雅滕並王導道寶庾冰議拜尼凈檢何準法慧單道開(乙巳丁未己未)何充竺佛調荊州金像僧朗(辛亥己巳庚子)支遁(壬子丙寅)竺法崇帛法橋道安(乙卯癸酉己卯壬午乙酉)竺法汰(丁巳辛未丁亥)孫綽帛僧光於法開(辛酉乙丑)僧度慧受曇摩持道猷(丁卯癸未壬辰)慧常王珣桓溫簡文帝(辛未壬申)鳩摩佛提許詢竺法曠(辛未丙子壬寅)支施侖孝武帝(癸酉止丙申)竺法義支曇籥竺法念(又佛念)慧永(丁丑甲寅)竺道壹法遇涉公曇摩蜱曇無蘭遠法師(甲申止乙卯)魏太祖(丙戌止戊申)曇摩難提郄超二十六祖僧富僧伽提婆(己丑辛卯丁酉)道敬(辛卯庚申)迦留陀伽聖堅謝靈運(癸巳又宋癸酉)僧伽䟦澄慧嵬僧導(乙未庚申)曇微法果(丙申乙卯己未)康道和安帝(丁酉止戊午)桓元(丁酉壬寅癸卯甲辰)開達曇摩耶舍(己亥甲寅)法顯(己亥甲寅乙卯己未)慧持(己亥壬子)鳩摩羅什(辛丑止癸丑)曇霍柸度(辛丑丙寅)道龔等(壬寅又宋庚申)曇邕

智猛(甲辰己巳)弗若多羅僧[(豐*力)/石]遷斂斌睿融肇(乙巳又癸丑甲寅)王謐師子玉像佛䭾䟦陀(丙午戊午庚申己巳)陶潛(丁未庚戌宋丁卯)佛陀耶舍(丁未庚戌癸丑甲寅)卑摩羅叉魏太宗(己酉止癸亥)劉程之曇諦慧虔曇無讖(壬子止宋癸酉八事)法進僧慧郭宣法安道恒道標僧群僧洪曇常張野慧義法力難提曇蘭卷之四宋　高祖庚申(止)順帝己未　共六十年宋高祖(庚申止壬戌)曇無竭(庚申甲申)法和道生公(壬戌壬申)周續之張詮崔浩(癸亥丙戌庚寅)孫道德佛馱什宋文帝(甲子止癸巳)魏太武(甲子止壬辰)曇順夏勃勃劉式之惠琳謝晦智嚴元高(丁卯甲申)曇始(丁卯辛卯)慧觀(丁卯丙子)曇良耶舍道冏(戌辰己卯)涼蒙遜(晉壬子止宋癸酉)僧苞求那䟦摩(庚午辛未癸未)蒲坂寺像尼智通僧弼僧伽䟦摩(甲戌壬午)僧羅多哆法綱慧靜沮渠京聲慧睿道昺曇摩密多求那陀羅(乙亥止戊申共七事)孫彥曾張定妹僧亮法盛道泰浮陀跋摩羅順靈徹慧光法喜曇詵伊葉波羅僧伽達多曇摩密多慧嚴曇覺惠基(丁亥丙子)宗炳雷次宗法朗法瑗(戊子戊申)寶云王元謨慧紹魏高宗(壬辰止乙巳)宋武帝(甲午止甲辰)普明道猷(丙子乙未)寶亮(乙未戊辰)僧瑜元暢(丙申庚子己未甲子乙丑)二十七祖惠簡僧詮曇

【現代漢語翻譯】 現代漢語譯本： 智猛（甲辰己巳）與弗若多羅僧[(豐*力)/石]一起，遷居斂斌睿融肇（乙巳又癸丑甲寅）。王謐供養師子玉像。佛䭾䟦陀（Buddhabhadra）（丙午戊午庚申己巳）與陶潛（丁未庚戌，宋丁卯）一同翻譯佛陀耶舍（Buddhayasas）（丁未庚戌癸丑甲寅）的著作。卑摩羅叉（Kumarajiva）在魏太宗（己酉止癸亥）時期活動。劉程之、曇諦、慧虔、曇無讖（Dharmakshema）（壬子止宋癸酉，八事）等人蔘與翻譯。法進、僧慧、郭宣、法安、道恒、道標、僧群、僧洪、曇常、張野、慧義、法力、難提、曇蘭等人蔘與了卷之四的翻譯。宋高祖庚申年（止）至順帝己未年，共六十年。宋高祖（庚申止壬戌）時期，曇無竭（庚申甲申）、法和、道生公（壬戌壬申）、周續之、張詮、崔浩（癸亥丙戌庚寅）、孫道德、佛馱什（Buddhasena）在宋文帝（甲子止癸巳）時期活動。魏太武（甲子止壬辰）時期，曇順、夏勃勃、劉式之、惠琳、謝晦、智嚴、元高（丁卯甲申）等人蔘與翻譯。曇始（丁卯辛卯）、慧觀（丁卯丙子）、曇良、耶舍道冏（戌辰己卯）、涼蒙遜（晉壬子止宋癸酉）、僧苞、求那䟦摩（Gunabhadra）（庚午辛未癸未）、蒲坂寺像尼、智通、僧弼、僧伽䟦摩（Sanghabhadra）（甲戌壬午）、僧羅多哆、法綱、慧靜、沮渠京聲、慧睿、道昺、曇摩密多（Dharmamitra）、求那陀羅（Gunadhara）（乙亥止戊申，共七事）、孫彥曾、張定妹、僧亮、法盛、道泰、浮陀跋摩（Buddhavarman）、羅順、靈徹、慧光、法喜、曇詵、伊葉波羅、僧伽達多（Sanghadatta）、曇摩密多（Dharmamitra）、慧嚴、曇覺、惠基（丁亥丙子）、宗炳、雷次宗、法朗、法瑗（戊子戊申）、寶云、王元謨、慧紹、魏高宗（壬辰止乙巳）、宋武帝（甲午止甲辰）、普明、道猷（丙子乙未）、寶亮（乙未戊辰）、僧瑜、元暢（丙申庚子己未甲子乙丑）、二十七祖惠簡、僧詮、曇。

【English Translation】 English version: Zhimeng (Jiachen Jisi) together with Furuoduoluoseng [(豐*力)/石], moved to Lian Bin Rui Rong Zhao (Yisi You Guichou Jiayin). Wang Mi offered a Shizi jade statue. Buddhabhadra (Bingwu Wuwu Gengshen Jisi) together with Tao Qian (Dingwei Gengxu, Song Dingmao) translated the works of Buddhayasas (Dingwei Gengxu Guichou Jiayin). Kumarajiva was active during the reign of Emperor Taiwu of Wei (Jiyou Zhi Guihai). Liu Chengzhi, Tandi, Huiqian, Dharmakshema (Renzi Zhi Song Guiyou, eight matters) and others participated in the translation. Fajin, Senghui, Guo Xuan, Fa'an, Daoheng, Daobiao, Sengqun, Senghong, Tanchang, Zhang Ye, Huiyi, Fali, Nandi, Tanlan and others participated in the translation of Volume 4. From the Gengshen year of Emperor Gaozu of Song (Zhi) to the Jiwei year of Emperor Shun, a total of sixty years. During the reign of Emperor Gaozu of Song (Gengshen Zhi Renxu), Tanwujie (Gengshen Jiashen), Fahe, Daosheng Gong (Renxu Renshen), Zhou Xuzhi, Zhang Quan, Cui Hao (Guihai Bingxu Gengyin), Sun Daode, Buddhasena were active during the reign of Emperor Wen of Song (Jiazi Zhi Guisi). During the reign of Emperor Taiwu of Wei (Jiazi Zhi Renchen), Tanshun, Xia Bobo, Liu Shizhi, Huilin, Xie Hui, Zhiyan, Yuangao (Dingmao Jiashen) and others participated in the translation. Tan Shi (Dingmao Xinmao), Huiguan (Dingmao Bingzi), Tanliang, Yeshe Daojiong (Xuchen Jimao), Liang Mengxun (Jin Renzi Zhi Song Guiyou), Sengbao, Gunabhadra (Gengwu Xinwei Guiwei), Puzhansi Xiangni, Zhitong, Sengbi, Sanghabhadra (Jiaxu Renwu), Seng Luoduoduo, Fagang, Huijing, Juqu Jingsheng, Huirui, Daobing, Dharmamitra, Gunadhara (Yihai Zhi Wushen, seven matters in total), Sun Yanzeng, Zhang Dingmei, Sengliang, Fasheng, Daotai, Buddhavarman, Luoshun, Lingche, Huiguang, Faxi, Tansen, Yiye Poluo, Sanghadatta, Dharmamitra, Huiyan, Tanjue, Huiji (Dinghai Bingzi), Zong Bing, Lei Cizong, Falang, Fayuan (Wuzi Wushen), Baoyun, Wang Yuanmo, Huishao, Emperor Gaozong of Wei (Renchen Zhi Yisi), Emperor Wu of Song (Jiawu Zhi Jiachen), Puming, Daoyou (Bingzi Yiwei), Baoliang (Yiwei Wuchen), Sengyu, Yuanchang (Bingshen Gengzi Jiwei Jiazi Yichou), the twenty-seventh ancestor Huijian, Sengquan, Tan.

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宗道汪僧慶道溫功德直僧鏡慧通僧遠(壬寅甲子)法瑤曇曜慧益僧璩阿那摩低慧果慧亮宋太宗(乙巳止壬子)魏顯祖(丙午止辛亥)僧瑾寶誌(丙午己巳癸酉壬辰癸未乙酉丙戌丁亥戊子甲午)道猛智林周颙(丁未丁卯)弘充超進趙泰何敬叔魏文常(辛亥止己卯)吉迦夜邵碩曇斌顧歡齊　太祖己未止和帝壬午　共二十四年齊太祖(己未止壬戌)彭城像王琰僧慧(庚申丙寅)番禺像僧顯僧淵道慧閹官生須曇摩伽耶舍行遠武常(壬戌止癸酉)太子捨身竟陵王(癸亥庚午)僧鐘(癸亥己巳)法獻法度江石像僧岫慧敝弘明交珠像凈度曇度道盛普恒僧䟦陀羅僧逞瑞石法匱達摩摩提法道慧次慧隆應統求那毗地何點(壬申梁甲申)超辨曇超慧紀僧辨僧柔慧約(甲戌梁壬午壬辰己亥癸卯壬子乙卯丙辰)何胤(乙亥梁癸卯)慧安道登劉虬僧宗明帝(甲戌止戊寅)傅大士(丁丑壬辰庚子戊申甲寅庚申甲子辛巳己丑)僧景法雲(丁丑癸未戊子乙巳己丑)佛陀法安法愿僧印慧通魏世宗(己卯止乙未)法紹(法度)僧侯僧惠東昏侯慧球智稱卷之五梁　武帝壬午(止)敬帝丁丑　共五十六年梁武帝(壬午止己巳)慧超(壬午丙午)求那毗地智藥云光曼陀羅郗氏舍老子之道僧盛道歡帝鑄像建水陸齋江泌女僧融曇摩流支(乙酉丁亥)僧旻(丙戌丁亥戊子己

亥丁未)僧養(丙戌壬寅)香阇梨智順惠韶法寵(戊子甲辰)勒那摩提(戊子癸巳)菩提流支(戊子癸巳乙卯)寶亮法悅鑄像寶唱(庚寅丙申丁酉戊戌)志湛法通僧紹魏明常(乙未止戊申)何規惠集智藏(乙未辛丑壬寅)明達隱岳石像魏太后(丙申己亥壬寅)曇斐僧祐嵩頭陀(戊戌己亥戊子)慧彌惠皎道琳慧達道仙魏劾化胡之妄達磨(庚子乙巳己酉)明徽明徹阮孝緒僧副二祖(甲辰庚辰癸丑)明琛佛陀扇多(乙巳己未)昭明太子(丙午辛亥)慧超道穆魏莊帝(戊申止辛亥)庾詵僧照魏武帝(壬子止甲寅)僧稠(壬子壬申庚辰)魏文帝(乙卯止辛未)劉勰宇文泰(丙辰乙丑)植相高王觀音經惠集陶隱居月婆首那(戊午丙寅乙酉)道臻僧林毗目智仙曇鸞般若流支尚圓杜弼僧妙石影像真諦(戊辰辛未壬申戊寅己丑)梁簡文帝(己巳止辛未)法聰齊文宣帝(庚午止己卯)那連耶舍(庚午丁丑)梁元帝(壬申止申戌)陸法和(癸酉乙亥)白虎山聖思大禪師(申戌丁亥丁西)慧善僧實(申戌癸未)重云殿像(甲戌己卯)梁敬帝(乙亥止丁丑)齊無道士僧達真玉卷之六週　愍帝丁丑(止)靜帝庚子(共)二十六年周愍帝周明帝(丁丑止己卯)陳武常(丁丑止己卯)攘那陀羅周武帝(庚辰止丁酉)洪偃(庚辰甲申)齊肅宗(庚辰辛巳)

御谷石像齊世祖(壬午止乙酉)陳文帝(庚辰丙戌)阇那耶舍(甲申壬辰)耶舍崛多(甲申壬辰)阇那崛多(甲申壬辰己酉壬戌)法常萬天懿慧勇(甲辰癸卯)警韶寶瓊(乙酉甲辰)僧璨(丙戌壬申)亡名慧命陳宣帝(己丑止壬寅)道安(己丑甲午)三祖(己丑丙寅)嚴湖寺達磨流支曇延(庚寅壬寅甲辰庚戌辛亥)僧瑋曇瑗安廩僧勐僧安僧遷靜靄孫哲任侍郎鼓山竹林聖寺梁明帝智周(乙未隋辛丑)天臺智者(乙未辛亥丁巳)曇遷(丙申丁未庚戌)慧遠(丁酉)靈石寺像周高祖(戊戌止庚子)衛元嵩法朗慧成法藏(己亥庚子丙辰)法止(己亥梁壬申)僧明惠意智炫隋　高祖(辛丑止)煬帝(丁丑)　共三十七年隋高祖(辛丑止甲子)尼智仙道舜達磨般若毗尼多流支僧猛那連提耶舍(壬寅乙巳己酉)陳長城公彥琮(癸卯壬子己巳庚午)明贍(癸卯己巳唐丁亥戊子)敬脫法慶靈藏(甲辰丙午)經法師智操(丙午乙未辛未)法進僧就曇詢法愿慧布普建(梁壬辰隋丁未)李士謙(三教優劣)杜祈普安(戊申己巳)達摩笈多(庚戌戊寅)智正智舜(庚戌甲子)僧裕洪遵(辛亥丙辰戊辰)趙昌灌頂(辛亥丁巳唐壬辰)曇崇(壬子甲寅)信行嚴恭慧越法經岑阇梨法純(乙卯癸亥)寶貴興皇像費長房法充智文法通智曠百十餘州建塔道仙元

琬(壬戌　又唐戊子止丙申)道幽阇提斯那慧實煬帝(乙丑止丁丑)通幽僧善慧侃慧藏元景慧凈(戊辰又唐戊戌)法濟大志智興慧乘(庚午丙子唐庚寅)靈潤慧達僧照僧朗真觀智顯轉明道積道辨惠恭法喜真慧法安道愻(乙亥又唐庚寅)慧祥智越文中子四祖(丁丑唐己卯甲申庚寅癸卯甲辰辛亥)法進明恭卷之七唐　高祖戊寅(止)太宗己酉　共三十二年高祖(戊寅止丙戌)鄭颋傅奕(辛巳丙戌丁亥)法琳(辛巳甲午己亥)法運李大安慧琳五祖(甲申乙亥)僧定慧乘內德論太宗(丁亥止己酉)波頗(丁亥止癸巳)智睎智滿明凈元奘(己丑止麟德甲子)法向慧光弟子母趙文信萬回(壬辰癸酉戊子壬寅丙午辛亥)道昂法曠惠璉智琰寶瓊智首法礪張士衡惠休道英法恭智實(丁酉戊戌)文德虞世南(帝為設齋造像)曇榮洪滿智苑杜順蕭瑀慧棱慧瑜靜琳慧震慧滿慧持慈藏豐干寒山拾得原州瑞石法聰(乙巳丁未)李思一智凱智則卷之八唐　高宗庚戌(止)睿宗壬子　共六十三年高宗(庚戌止癸未)明𤀹司馬喬卿牛頭融(庚寅壬子丁巳)法顯慧寬智通阿地瞿多智巖窺基(甲寅壬午)解脫弘智慧仙會隱慧立義褒撫州像曇逞善伏靜之靜泰法沖智琮明解彥悰幽州像威秀(不拜)并州像靈辨慧明善導泗州(癸亥丙申丁酉戊申庚戌)崔義起那提益州

【現代漢語翻譯】 現代漢語譯本： 琬（壬戌年，又唐朝戊子年至丙申年）道幽（音譯，含義未知）阇提斯那（音譯，含義未知）慧實煬帝（乙丑年至丁丑年）通幽僧善慧侃慧藏元景慧凈（戊辰年，又唐朝戊戌年）法濟大志智興慧乘（庚午年丙子年，唐朝庚寅年）靈潤慧達僧照僧朗真觀智顯轉明道積道辨惠恭法喜真慧法安道愻（乙亥年，又唐朝庚寅年）慧祥智越文中子四祖（丁丑年，唐朝己卯年甲申年庚寅年癸卯年甲辰年辛亥年）法進明恭卷之七唐高祖戊寅年（止）唐太宗己酉年共三十二年高祖（戊寅年至丙戌年）鄭颋傅奕（辛巳年丙戌年丁亥年）法琳（辛巳年甲午年己亥年）法運李大安慧琳五祖（甲申年乙亥年）僧定慧乘內德論太宗（丁亥年至己酉年）波頗（丁亥年至癸巳年）智睎智滿明凈元奘（己丑年至麟德甲子年）法向慧光弟子母趙文信萬回（壬辰年癸酉年戊子年壬寅年丙午年辛亥年）道昂法曠惠璉智琰寶瓊智首法礪張士衡惠休道英法恭智實（丁酉年戊戌年）文德虞世南（皇帝為他設定齋飯，建造佛像）曇榮洪滿智苑杜順蕭瑀慧棱慧瑜靜琳慧震慧滿慧持慈藏豐干寒山拾得原州瑞石法聰（乙巳年丁未年）李思一智凱智則卷之八唐高宗庚戌年（止）唐睿宗壬子年共六十三年高宗（庚戌年至癸未年）明𤀹司馬喬卿牛頭融（庚寅年壬子年丁巳年）法顯慧寬智通阿地瞿多（音譯，含義未知）智巖窺基（甲寅年壬午年）解脫弘智慧仙會隱慧立義褒撫州像曇逞善伏靜之靜泰法沖智琮明解彥悰幽州像威秀（不拜）并州像靈辨慧明善導泗州（癸亥年丙申年丁酉年戊申年庚戌年）崔義起那提（音譯，含義未知）益州

【English Translation】 English version: Wan (Renxu year, also from Wuzi year to Bingshen year during the Tang Dynasty) Daoyou (transliteration, meaning unknown) Jhetisena (transliteration, meaning unknown) Huishi Emperor Yang (from Yichou year to Dingchou year) Tongyouseng Shanhui Kan Huicang Yuanjing Huijing (Wuchen year, also Wuxu year during the Tang Dynasty) Faji Dazhi Zhixing Huicheng (Gengwu year, Bingzi year, Gengyin year during the Tang Dynasty) Lingrun Huida Sengzhao Senglang Zhenguan Zhixian Zhuanming Daoji Daobian Huigong Faxi Zhenhui Fa'an Daoxun (Yihai year, also Gengyin year during the Tang Dynasty) Huixiang Zhiyue Wenzhongzi Fourth Patriarch (Dingchou year, Jimao year, Jiashen year, Gengyin year, Guimao year, Jiachen year, Xinhai year during the Tang Dynasty) Fajin Minggong Scroll 7 Tang Gaozu Wuyin year (end) Tang Taizong Jiyou year Total of 32 years Gaozu (from Wuyin year to Bingxu year) Zheng Ting Fu Yi (Xinshi year, Bingxu year, Dinghai year) Falin (Xinshi year, Jiawu year, Jihai year) Fayun Li Da'an Huilin Fifth Patriarch (Jiashen year, Yihai year) Sengding Huicheng Inner Virtue Treatise Taizong (from Dinghai year to Jiyou year) Popo (from Dinghai year to Guisi year) Zhixi Zhiman Mingjing Xuanzang (from Jichou year to Linde Jiazi year) Faxiang Huiguang Disciple Mother Zhao Wenxin Wanhui (Renchen year, Guiyou year, Wuzi year, Renyin year, Bingwu year, Xinhai year) Dao'ang Fakang Huilian Zhiyan Baoqiong Zhishou Fali Zhang Shiheng Huixiu Daoying Fagong Zhishi (Dingyou year, Wuxu year) Wende Yu Shinan (The emperor set up a vegetarian feast and built a Buddha statue for him) Tanrong Hongman Zhiyuan Dushun Xiao Yu Huiling Huiyu Jinglin Huizhen Huiman Huichi Cizang Fenggan Hanshan Shide Yuanzhou Ruishi Facong (Yishi year, Dingwei year) Li Siyi Zhikai Zhize Scroll 8 Tang Gaozong Gengxu year (end) Tang Ruizong Renzi year Total of 63 years Gaozong (from Gengxu year to Guiwei year) Ming𤀹 Sima Qiaoqing Niutou Rong (Gengyin year, Renzi year, Dingsi year) Faxian Huikuan Zhitong Adiquduo (transliteration, meaning unknown) Zhiyan Kuiji (Jiayin year, Renwu year) Jietuo Hongzhi Huixian Huiyin Huili Yibao Fuzhou Statue Tan Chengshan Fu Jingzhi Jingtai Fachong Zhicong Mingjie Yancong Youzhou Statue Weixiu (did not bow) Bingzhou Statue Lingbian Huiming Shandao Sizhou (Guihai year, Bingshen year, Dingyou year, Wushen year, Gengxu year) Cui Yiqi Natidi (transliteration, meaning unknown) Yizhou

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地藏像荊州像宣律師來禁化胡經通達英禪師義凈(辛未乙未止癸丑共九事)六祖(壬申止癸丑)涅槃后二分尊勝咒(己卯壬午癸未)菩提流志(辛巳癸巳庚戌癸丑甲子丁卯)權無二孫真人元暉則天(甲申止甲辰)泉州開元地婆訶羅提云般若大云經仁儉慧智明佺實叉難陀(乙未甲辰戊申庚戌)法藏(丙申己丑)安國師(丙申丙午己酉)神秀禪師(丙申丙午)李無謟彌陀山中宗(乙巳止庚戌)召六祖不起薛簡般剌密帝(譯楞嚴)慧范寶思惟(丙午辛酉)智嚴嵩岳元圭(戊申丙辰)法儀道岸(己酉丁巳)睿宗(庚戌止壬子)枯柿重榮一行(辛亥乙卯辛酉癸亥丁卯戊辰)僧道齊班永嘉真覺卷之九唐　元宗癸丑止代宗己未　共六十七年元宗(癸丑止丙申)神光善無畏(丙辰丁巳壬戌甲子乙亥)宋璟(丙辰丁丑)房管(丁巳丙申)勒佉金剛智(庚申癸亥庚午壬申)智嚴尼玄機破灶墮日本睿張說智升道氤(庚午庚辰)義福張果老仙李長者(甲戌庚辰)不空(丙子戌亥寅己申己申戊亥共十事)韋藥王法秀青原思普寂嚴挺之本凈(癸未甲申)南嶽讓徑山欽(甲申戊申己酉己巳壬申)神邕荷澤(乙酉庚子)給祠部高力士南澗石像王維洛陽蛇石頭遷(辛卯戊午庚午)犍那鶴林素左溪朗毗沙門祠元紫芝肅宗(丙申止壬寅)閬守像無漏(丙申戊戌

【現代漢語翻譯】 現代漢語譯本 地藏像（Kṣitigarbha image）在荊州，宣律師（Vinaya Master Xuan）來訪，《禁化胡經》（Jinhua Hu Jing）被通達，英禪師（Zen Master Ying），義凈（Yijing，635-713，唐代著名僧人、旅行家和翻譯家）（從辛未年到乙未年止，再到癸丑年，共九件事）。 六祖（Sixth Patriarch，指禪宗六祖慧能，638-713）（從壬申年到癸丑年止）。涅槃后二分。 尊勝咒（Uṣṇīṣa Vijaya Dhāraṇī）（己卯年、壬午年、癸未年）。 菩提流志（Bodhiruci，活躍于8世紀的印度佛教僧侶和翻譯家）（辛巳年、癸巳年、庚戌年、癸丑年、甲子年、丁卯年）。 權無二，孫真人（Sun Simiao，581-682，唐代著名醫藥學家和道士），元暉，則天（武則天，624-705，中國歷史上唯一的女皇帝）（從甲申年到甲辰年止）。 泉州開元寺，地婆訶羅（Divākara，613-687，唐代來華的天竺僧人），提云，《般若大云經》（Mahāmegha-sūtra），仁儉，慧智，明佺，實叉難陀（Śikṣānanda，652-710，于闐僧人，翻譯家）（乙未年、甲辰年、戊申年、庚戌年）。 法藏（Fazang，643-712，華嚴宗實際創始人）（丙申年、己丑年）。 安國師（National Teacher An）（丙申年、丙午年、己酉年）。 神秀禪師（Zen Master Shenxiu，606-706，禪宗北宗創始人）（丙申年、丙午年）。 李無謟，彌陀山中宗（Emperor Zhongzong in Amitābha Mountain）（從乙巳年到庚戌年止）。 召六祖不起，薛簡，般剌密帝（Pāramiti，翻譯《楞嚴經》Śūraṅgama Sūtra）。 慧范，寶思惟（Ratnacinta，活躍于7世紀的印度僧侶和翻譯家）（丙午年、辛酉年）。 智嚴，嵩岳元圭（Yuan Gui of Mount Song，771-846），（戊申年、丙辰年）。 法儀，道岸（己酉年、丁巳年）。 睿宗（Emperor Ruizong，662-716）（從庚戌年到壬子年止）。 枯柿重榮，一行（Yi Xing，683-727，唐代天文學家和佛教僧侶）（辛亥年、乙卯年、辛酉年、癸亥年、丁卯年、戊辰年）。 僧道齊班，永嘉真覺（Yongjia Zhenjue，665-713）卷之九，唐 元宗（Emperor Xuanzong，685-762）癸丑年止，代宗（Emperor Daizong，727-779）己未年，共六十七年。 元宗（從癸丑年到丙申年止）。 神光，善無畏（Śubhakarasiṃha，637-735，唐代來華的印度密教僧侶）（丙辰年、丁巳年、壬戌年、甲子年、乙亥年）。 宋璟（Song Jing，663-737，唐代宰相）（丙辰年、丁丑年）。 房管（Fang Guan，697-763，唐代宰相）（丁巳年、丙申年）。 勒佉金剛智（Vajrabodhi，671-741，印度密教僧侶）（庚申年、癸亥年、庚午年、壬申年）。 智嚴尼，玄機，破灶墮，日本睿，張說（Zhang Yue，667-730，唐代文學家和政治家），智升，道氤（庚午年、庚辰年）。 義福，張果老仙（Zhang Guolao，唐代著名道士），李長者（Elder Li）（甲戌年、庚辰年）。 不空（Amoghavajra，705-774，唐代來華的印度密教僧侶）（丙子年、戌亥年、寅己年、申己年、申戊亥年，共十件事）。 韋藥王，法秀，青原思（Qingyuan Xingsi，？-740，禪宗僧侶），普寂（Puji，651-739，禪宗僧侶），嚴挺之，本凈（癸未年、甲申年）。 南嶽讓（Nanyue Huairang，677-744，禪宗僧侶），逕山欽（Jingshan Qin）（甲申年、戊申年、己酉年、己巳年、壬申年）。 神邕，荷澤（Heze Shenhui，684-758，禪宗僧侶）（乙酉年、庚子年）。 給祠部高力士（Gao Lishi，684-762，唐代宦官），南澗石像，王維（Wang Wei，701-761，唐代詩人、畫家），洛陽蛇石頭遷（遷往洛陽蛇石頭）（辛卯年、戊午年、庚午年）。 犍那，鶴林素，左溪朗，毗沙門祠（Vaiśravaṇa shrine），元紫芝，肅宗（Emperor Suzong，711-762）（從丙申年到壬寅年止）。 閬守像，無漏（從丙申年到戊戌年）。

【English Translation】 English version Kṣitigarbha image in Jingzhou, Vinaya Master Xuan visited, the 'Jinhua Hu Jing' (Sutra on Prohibiting the Conversion of the Hu) was understood, Zen Master Ying, Yijing (635-713, a famous Tang Dynasty monk, traveler, and translator) (from Xinwei year to Yiwei year, and then to Guichou year, a total of nine events). The Sixth Patriarch (referring to Huineng, the Sixth Patriarch of Zen Buddhism, 638-713) (from Renshen year to Guichou year). Two parts after Nirvana. Uṣṇīṣa Vijaya Dhāraṇī (Ji Mao year, Ren Wu year, Gui Wei year). Bodhiruci (an Indian Buddhist monk and translator active in the 8th century) (Xin Si year, Gui Si year, Geng Xu year, Gui Chou year, Jia Zi year, Ding Mao year). Quan Wu'er, Sun Simiao (581-682, a famous Tang Dynasty physician and Taoist), Yuan Hui, Empress Wu Zetian (624-705, the only female emperor in Chinese history) (from Jia Shen year to Jia Chen year). Kaiyuan Temple in Quanzhou, Divākara (613-687, an Indian monk who came to China during the Tang Dynasty), Ti Yun, 'Mahāmegha-sūtra', Ren Jian, Hui Zhi, Ming Quan, Śikṣānanda (652-710, a Khotanese monk, translator) (Yi Wei year, Jia Chen year, Wu Shen year, Geng Xu year). Fazang (643-712, the actual founder of the Huayan School) (Bing Shen year, Ji Chou year). National Teacher An (Bing Shen year, Bing Wu year, Ji You year). Zen Master Shenxiu (606-706, founder of the Northern School of Zen Buddhism) (Bing Shen year, Bing Wu year). Li Wu Tao, Emperor Zhongzong in Amitābha Mountain (from Yi Si year to Geng Xu year). Summoning the Sixth Patriarch without success, Xue Jian, Pāramiti (translated the Śūraṅgama Sūtra). Hui Fan, Ratnacinta (an Indian monk and translator active in the 7th century) (Bing Wu year, Xin You year). Zhi Yan, Yuan Gui of Mount Song (771-846) (Wu Shen year, Bing Chen year). Fa Yi, Dao An (Ji You year, Ding Si year). Emperor Ruizong (662-716) (from Geng Xu year to Ren Zi year). Withered persimmon regaining glory, Yi Xing (683-727, a Tang Dynasty astronomer and Buddhist monk) (Xin Hai year, Yi Mao year, Xin You year, Gui Hai year, Ding Mao year, Wu Chen year). Monks and Taoists in equal ranks, Yongjia Zhenjue (665-713), Volume 9, Tang Dynasty Emperor Xuanzong (685-762) until Gui Chou year, Emperor Daizong (727-779) until Ji Wei year, a total of sixty-seven years. Emperor Xuanzong (from Gui Chou year to Bing Shen year). Shen Guang, Śubhakarasiṃha (637-735, an Indian esoteric Buddhist monk who came to China during the Tang Dynasty) (Bing Chen year, Ding Si year, Ren Xu year, Jia Zi year, Yi Hai year). Song Jing (663-737, a Tang Dynasty chancellor) (Bing Chen year, Ding Chou year). Fang Guan (697-763, a Tang Dynasty chancellor) (Ding Si year, Bing Shen year). Vajrabodhi (671-741, an Indian esoteric Buddhist monk) (Geng Shen year, Gui Hai year, Geng Wu year, Ren Shen year). Zhi Yan Ni, Xuan Ji, Po Zao Duo, Japanese Rui, Zhang Yue (667-730, a Tang Dynasty writer and politician), Zhi Sheng, Dao Yin (Geng Wu year, Geng Chen year). Yi Fu, Zhang Guolao (a famous Tang Dynasty Taoist), Elder Li (Jia Xu year, Geng Chen year). Amoghavajra (705-774, an Indian esoteric Buddhist monk who came to China during the Tang Dynasty) (Bing Zi year, Xu Hai year, Yin Ji year, Shen Ji year, Shen Wu Hai year, a total of ten events). Wei Yaowang, Fa Xiu, Qingyuan Xingsi (?-740, a Zen Buddhist monk), Puji (651-739, a Zen Buddhist monk), Yan Tingzhi, Ben Jing (Gui Wei year, Jia Shen year). Nanyue Huairang (677-744, a Zen Buddhist monk), Jingshan Qin (Jia Shen year, Wu Shen year, Ji You year, Ji Si year, Ren Shen year). Shen Yong, Heze Shenhui (684-758, a Zen Buddhist monk) (Yi You year, Geng Zi year). Given to the Ministry of Rites Gao Lishi (684-762, a Tang Dynasty eunuch), Nanjian stone statue, Wang Wei (701-761, a Tang Dynasty poet and painter), Snake Stone moved to Luoyang (Xin Mao year, Wu Wu year, Geng Wu year). Jian Na, Helin Su, Zuoxi Lang, Vaiśravaṇa shrine, Yuan Zizhi, Emperor Suzong (711-762) (from Bing Shen year to Ren Yin year). Lang Shou image, Wu Lou (from Bing Shen year to Wu Xu year).

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)溫州無著澄觀(丁酉己亥卯巳子卯酉丑庚寅)放生池忠國師(辛丑甲辰戊申庚戌乙卯)楚州十三寶顏真卿(己亥壬子)代宗(癸卯止己未)五臺修殿講仁王經元載王縉杜鴻漸(乙巳丁未癸丑)良賁盂蘭盆會魚朝恩(丁未己酉)無住馬祖(己酉戊午戊辰)牛頭忠大耳張延賞曇一純陀崇惠圓澤周伯玉崇慧德宗(庚申止甲申)鄧隱峰(庚申丙申戊申)大梅常懶瓚荊溪湛然龐居士(乙丑癸酉辛卯)道澄梁肅五泄靈默(己巳戊戌)惟惲(庚午壬申戊子)西堂藏(辛未丙戌)皎然靈澈(乙亥丙申)陸德輿端甫(丙子丁亥)慧開黃檗(丁丑壬子壬戌戊辰庚午)僧標天皇悟(戊寅丁亥)卷之十德宗己卯止文宗己未　共四十一年熙怡(己卯甲辰)福州無垢塔黃石巖禪師惠炬法證凝公(白居易文)浚上人般舟順宗(乙酉)如滿韋皋憲宗(丙戌止庚子)鵝湖大義(丁亥戊戌)如海浩初天王悟草衣道弘孟簡(庚寅己亥)蕭俯齋朗彌陀和尚永州凈土院智𧦬道樹百丈大明神清六祖碑惠昭會通(布毛)柳子厚(辛巳止己亥)上弘歸宗常柏巖惲重巽柳州大云法釰馬郎婦元浩韓愈大顛(三平)文暢(堔　元皓方及玄舉)穆宗(辛丑止甲辰)劉總白居易(壬寅乙卯丁卯)鳥窠(乙未壬寅)無業東寺會杭州永福石璧經元稹古靈王智興敬宗(甲辰止丙午)李翱

【現代漢語翻譯】 溫州無著澄觀（丁酉己亥卯巳子卯酉丑庚寅）：溫州無著寺的澄觀國師。 放生池忠國師（辛丑甲辰戊申庚戌乙卯）：放生池的忠國師。 楚州十三寶顏真卿（己亥壬子）：楚州十三寶的顏真卿。 代宗（癸卯止己未）：唐代宗（在位時間從癸卯年到己未年）。 五臺修殿講仁王經元載王縉杜鴻漸（乙巳丁未癸丑）：在五臺山修建殿宇，講解《仁王經》的元載、王縉、杜鴻漸。 良賁盂蘭盆會魚朝恩（丁未己酉）：良賁舉辦盂蘭盆會，魚朝恩參與。 無住馬祖（己酉戊午戊辰）：無住禪師和馬祖道一。 牛頭忠大耳張延賞曇一純陀崇惠圓澤周伯玉崇慧德宗（庚申止甲申）：牛頭山的忠禪師、大耳張延賞、曇一、純陀、崇惠、圓澤、周伯玉、崇慧，以及唐德宗（在位時間從庚申年到甲申年）。 鄧隱峰（庚申丙申戊申）：鄧隱峰禪師。 大梅常懶瓚荊溪湛然龐居士（乙丑癸酉辛卯）：大梅山的常懶禪師、瓚禪師、荊溪湛然法師、龐居士。 道澄梁肅五泄靈默（己巳戊戌）：道澄、梁肅、五泄山的靈默禪師。 惟惲（庚午壬申戊子）：惟惲禪師。 西堂藏（辛未丙戌）：西堂藏禪師。 皎然靈澈（乙亥丙申）：皎然和靈澈兩位禪師。 陸德輿端甫（丙子丁亥）：陸德輿，字端甫。 慧開黃檗（丁丑壬子壬戌戊辰庚午）：慧開禪師和黃檗希運禪師。 僧標天皇悟（戊寅丁亥）：僧標和天皇道悟兩位禪師。 卷之十德宗己卯止文宗己未　共四十一年熙怡（己卯甲辰）：第十卷，記錄了從唐德宗己卯年到唐文宗己未年，共四十一年間熙怡的事情。 福州無垢塔黃石巖禪師惠炬法證凝公（白居易文）：福州無垢塔、黃石巖禪師、惠炬法師、法證凝公（白居易所作文章）。 浚上人般舟順宗（乙酉）：浚上人修習般舟三昧，唐順宗時期。 如滿韋皋憲宗（丙戌止庚子）：如滿，韋皋，唐憲宗時期（從丙戌年到庚子年）。 鵝湖大義（丁亥戊戌）：鵝湖寺的大義禪師。 如海浩初天王悟草衣道弘孟簡（庚寅己亥）：如海、浩初、天王悟、草衣道弘、孟簡。 蕭俯齋朗彌陀和尚永州凈土院智𧦬道樹百丈大明神清六祖碑惠昭會通（布毛）：蕭俯、齋朗、彌陀和尚、永州凈土院的智𧦬、道樹、百丈懷海、大明神清、六祖慧能碑、惠昭會通（布毛）。 柳子厚（辛巳止己亥）：柳宗元（從辛巳年到己亥年）。 上弘歸宗常柏巖惲重巽柳州大云法釰馬郎婦元浩韓愈大顛（三平）：上弘、歸宗智常、柏巖惲、重巽、柳州大云寺的法釰、馬郎婦、元浩、韓愈、大顛寶通（三平）。 文暢（堔　元皓方及玄舉）：文暢（堔）、元皓、方及、玄舉。 穆宗（辛丑止甲辰）：唐穆宗（在位時間從辛丑年到甲辰年）。 劉總白居易（壬寅乙卯丁卯）：劉總、白居易。 鳥窠（乙未壬寅）：鳥窠道林禪師。 無業東寺會杭州永福石璧經元稹古靈王智興敬宗（甲辰止丙午）：無業禪師、東寺的法會、杭州永福寺、石璧經、元稹、古靈神贊、王智興，唐敬宗（在位時間從甲辰年到丙午年）。 李翱：李翱。

【English Translation】 Wenzhou Wuzhu Chengguan (Dingyou Jihai Maosi Zi Mao You Chou Gengyin): National Teacher Chengguan of Wuzhu Temple in Wenzhou. Releasing Life Pond National Teacher Zhong (Xinchou Jiachen Wushen Gengxu Yimao): National Teacher Zhong of the Releasing Life Pond. Chuzhou Thirteen Treasures Yan Zhenqing (Jihai Renzi): Yan Zhenqing of the Thirteen Treasures of Chuzhou. Daizong (Guimao Zhi Jiwei): Emperor Daizong of the Tang Dynasty (reigned from the year Guimao to Jiwei). Wutai Repairing Hall Speaking Renwang Sutra Yuanzai Wang Jin Du Hongjian (Yisi Dingwei Guichou): Yuanzai, Wang Jin, and Du Hongjian, who repaired halls and lectured on the 'Renwang Sutra' on Mount Wutai. Liang Ben Ullambana Assembly Yu Chaoen (Dingwei Jiyou): Liang Ben held the Ullambana Assembly, and Yu Chaoen participated. Wuzhu Mazu (Jiyou Wuwu Wuchen): Zen Master Wuzhu and Mazu Daoyi. Niu Tou Zhong Great Ears Zhang Yanshang Tan Yi Chuntuo Chonghui Yuanze Zhou Boyu Chonghui Dezong (Gengshen Zhi Jiashen): Zen Master Zhong of Niu Tou Mountain, Zhang Yanshang with large ears, Tan Yi, Chuntuo, Chonghui, Yuanze, Zhou Boyu, Chonghui, and Emperor Dezong of the Tang Dynasty (reigned from the year Gengshen to Jiashen). Deng Yin Feng (Gengshen Bingshen Wushen): Zen Master Deng Yin Feng. Da Mei Chang Lan Zan Jingxi Zhanran Pang Jushi (Yichou Guiyou Xinmao): Zen Master Chang Lan of Da Mei Mountain, Zen Master Zan, Dharma Master Zhanran of Jingxi, and Layman Pang. Dao Cheng Liang Su Wu Xie Lingmo (Jisi Wuxu): Dao Cheng, Liang Su, and Zen Master Lingmo of Wu Xie Mountain. Wei Yun (Gengwu Renshen Wuzi): Zen Master Wei Yun. Xitang Zang (Xinwei Bingxu): Zen Master Xitang Zang. Jiaoran Lingche (Yihai Bingshen): Zen Masters Jiaoran and Lingche. Lu Deyu Duanfu (Bingzi Dinghai): Lu Deyu, styled Duanfu. Huikai Huangbo (Dingchou Renzi Renxu Wuchen Gengwu): Zen Master Huikai and Zen Master Huangbo Xiyun. Seng Biao Tianhuang Wu (Wuyin Dinghai): Zen Masters Seng Biao and Tianhuang Daowu. Volume 10 Dezong Jimao Zhi Wenzong Jiwei Total Forty-one Years Xiyi (Jimao Jiachen): Volume 10, recording the events of Xiyi from the year Jimao of Emperor Dezong to the year Jiwei of Emperor Wenzong, a total of forty-one years. Fuzhou Immaculate Pagoda Huangshiyan Zen Master Huiju Fazheng Ning Gong (Bai Juyi's writing): Immaculate Pagoda in Fuzhou, Zen Master Huangshiyan, Dharma Master Huiju, Fazheng Ning Gong (written by Bai Juyi). Jun Shangren Banzhou Shunzong (Yiyou): Jun Shangren practiced the Banzhou Samadhi during the reign of Emperor Shunzong of the Tang Dynasty. Ruman Wei Gao Xianzong (Bingxu Zhi Gengzi): Ruman, Wei Gao, during the reign of Emperor Xianzong of the Tang Dynasty (from the year Bingxu to Gengzi). Ehu Dayi (Dinghai Wuxu): Zen Master Dayi of Ehu Temple. Ruhai Haochu Tianwang Wu Cao Yi Daohong Meng Jian (Gengyin Jihai): Ruhai, Haochu, Tianwang Wu, Cao Yi Daohong, Meng Jian. Xiao Fu Zhai Lang Amitabha Monk Yongzhou Pure Land Temple Zhi Qian Dao Shu Baizhang Daming Shenqing Sixth Ancestor Stele Huizhao Huitong (Cloth Hair): Xiao Fu, Zhai Lang, Amitabha Monk, Zhi Qian of Yongzhou Pure Land Temple, Dao Shu, Baizhang Huaihai, Daming Shenqing, Stele of the Sixth Ancestor Huineng, Huizhao Huitong (Cloth Hair). Liu Zihou (Xinsi Zhi Jihai): Liu Zongyuan (from the year Xinsi to Jihai). Shang Hong Guizong Chang Baiyan Yun Chongxun Liuzhou Dayun Dharma Sword Ma Langfu Yuan Hao Han Yu Dadian (Sanping): Shang Hong, Guizong Zhichang, Baiyan Yun, Chongxun, Dharma Sword of Dayun Temple in Liuzhou, Ma Langfu, Yuan Hao, Han Yu, Dadian Baotong (Sanping). Wenchang (Shen Yuan Hao Fang Ji Xuanju): Wenchang (Shen), Yuan Hao, Fang Ji, Xuanju. Muzong (Xinchou Zhi Jiachen): Emperor Muzong of the Tang Dynasty (reigned from the year Xinchou to Jiachen). Liu Zong Bai Juyi (Renyin Yimao Dingmao): Liu Zong, Bai Juyi. Niao Ke (Yiwei Renyin): Zen Master Niaoke Daolin. Wuye Dongsi Assembly Hangzhou Yongfu Stone Wall Sutra Yuanzhen Guling Wang Zhixing Jingzong (Jiachen Zhi Bingwu): Zen Master Wuye, Dharma Assembly of Dongsi Temple, Yongfu Temple in Hangzhou, Stone Wall Sutra, Yuanzhen, Guling Shenzan, Wang Zhixing, Emperor Jingzong of the Tang Dynasty (reigned from the year Jiachen to Bingwu). Li Ao: Li Ao.

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藥山(乙巳戊申)裴肅文宗(丁未止己未)善信龍潭龍潭重玄石璧經丹霞福州聖泉院無等惟政蛤蜊觀音凌行婆知玄(癸丑甲子癸未辛卯壬寅癸卯)石霜諸南泉大內靈像道吾端甫裴休(丙辰壬戌戊辰乙巳庚寅)子湖蹤(丁巳庚子)澄觀(又前)寶稱滿卷之十一唐　武宗庚申止哀帝丁卯　共六十八年武宗(庚申止乙丑)云巖晟圭峰九座正覺(癸亥乙卯)龜山真宣宗(丙寅止己卯)復寺興教(丙寅)鹽官安決配道士龜洋忠(丁卯己卯)流李德祐華林覺弘辨復東林寺溈山祐(癸酉)溈山安(癸酉癸卯)終南山猴無著喜辨章道林藏經序洞山(丁丑己丑)萬敬孺藤蘿尊者懿宗(庚辰止癸巳)東林藏碑普化投子(庚辰庚子甲戌)曹山(辛巳己丑庚戌辛酉)寰中鑒宗雪峰(甲申乙酉癸亥丙寅丁卯戊辰)巖頭(甲申丁未)德山懷安天王堂記臨濟玄沙(丁亥癸亥丁卯戊辰)長沙嶺龜山原夾山(庚寅辛丑)洞山全云居膺(壬辰壬戌)幼璋(壬辰甲辰丙寅癸酉丁亥)僖宗(甲午止戊申)洛浦安(甲午辛丑戊午)徑山諲道吾睦州羅漢和尚仰山(己亥辛亥)龍湖聞(辛丑戊申戊寅)九峰玄(壬寅丙辰)惠升靈云勤紙衲惟亮東林舊因記石霜諸千頃南福善王昭宗(己酉止甲子)九峰䖍(己酉辛巳)石霜首座上藍超大云洪楚南塔涌(辛亥戊戌甲子)國歡惠

【現代漢語翻譯】 現代漢語譯本： 藥山（乙巳戊申）的裴肅，文宗（丁未年至己未年），善信龍潭。龍潭重玄石璧經，丹霞，福州聖泉院的無等，惟政，蛤蜊觀音，凌行婆，知玄（癸丑年、甲子年、癸未年、辛卯年、壬寅年、癸卯年），石霜諸，南泉，大內靈像，道吾端甫，裴休（丙辰年、壬戌年、戊辰年、乙巳年、庚寅年），子湖蹤（丁巳年、庚子年），澄觀（又前），寶稱滿卷之十一。 唐朝，武宗庚申年至哀帝丁卯年，共六十八年。武宗（庚申年至乙丑年），云巖晟，圭峰，九座，正覺（癸亥年、乙卯年），龜山真，宣宗（丙寅年至己卯年），復寺興教（丙寅年），鹽官安決配道士龜洋忠（丁卯年、己卯年），流李德祐，華林覺，弘辨復東林寺，溈山祐（癸酉年），溈山安（癸酉年、癸卯年），終南山猴，無著喜辨章，道林藏經序，洞山（丁丑年、己丑年），萬敬孺，藤蘿尊者，懿宗（庚辰年至癸巳年）。 東林藏碑，普化，投子（庚辰年、庚子年、甲戌年），曹山（辛巳年、己丑年、庚戌年、辛酉年），寰中鑒宗，雪峰（甲申年、乙酉年、癸亥年、丙寅年、丁卯年、戊辰年），巖頭（甲申年、丁未年），德山懷安天王堂記，臨濟，玄沙（丁亥年、癸亥年、丁卯年、戊辰年），長沙嶺，龜山原，夾山（庚寅年、辛丑年），洞山全，云居膺（壬辰年、壬戌年），幼璋（壬辰年、甲辰年、丙寅年、癸酉年、丁亥年），僖宗（甲午年至戊申年）。 洛浦安（甲午年、辛丑年、戊午年），逕山諲，道吾，睦州，羅漢和尚，仰山（己亥年、辛亥年），龍湖聞（辛丑年、戊申年、戊寅年），九峰玄（壬寅年、丙辰年），惠升，靈云勤，紙衲惟亮，東林舊因記，石霜諸，千頃，南福善王，昭宗（己酉年至甲子年）。 九峰虔（己酉年、辛巳年），石霜首座，上藍超，大云洪，楚南塔涌（辛亥年、戊戌年、甲子年），國歡惠。

【English Translation】 English version: Pei Su of Yaoshan (YiSi WuShen), Emperor Wenzong (DingWei to JiWei), devout Longtan. Longtan Chongxuan Stone Wall Sutra, Danxia, Wudeng of Fuzhou Shengquan Monastery, Weizheng, Clam Guanyin, Ling Xingpo, Zhixuan (GuiChou, JiaZi, GuiWei, XinMao, RenYin, GuiMao), Shishuang Zhu, Nanquan, Great Inner Spiritual Image, Daowu Duanfu, Pei Xiu (BingChen, RenXu, WuChen, YiSi, GengYin), Zihu Zong (DingSi, GengZi), Chengguan (again before), Bao Cheng's Complete Scroll Eleven. Tang Dynasty, from Emperor Wuzong GengShen to Emperor Ai Di DingMao, a total of sixty-eight years. Emperor Wuzong (GengShen to YiChou), Yunyan Sheng, Guifeng, Jiuzuo, Zhengjue (GuiHai, YiMao), Guishan Zhen, Emperor Xuanzong (BingYin to JiMao), Fusi Xingjiao (BingYin), Yanguan Anjue paired with Taoist Gui Yangzhong (DingMao, JiMao), exiled Li Deyou, Hualin Jue, Hongbian restored Donglin Monastery, Weishan You (GuiYou), Weishan An (GuiYou, GuiMao), Zhongnan Mountain Monkey, Wuzhu Xi Bianzhang, Daolin Sutra Collection Preface, Dongshan (DingChou, JiChou), Wan Jingru, Wisteria Venerable, Emperor Yizong (GengChen to GuiSi). Donglin Sutra Collection Stele, Puhua, Touzi (GengChen, GengZi, JiaXu), Caoshan (XinSi, JiChou, GengXu, XinYou), Huanzhong Jianzong, Xuefeng (JiaShen, YiYou, GuiHai, BingYin, DingMao, WuChen), Yantou (JiaShen, DingWei), Deshan Huaian Heavenly King Hall Record, Linji, Xuansha (DingHai, GuiHai, DingMao, WuChen), Changsha Ridge, Guishan Yuan, Jiashan (GengYin, XinChou), Dongshan Quan, Yunju Ying (RenChen, RenXu), Youzhang (RenChen, JiaChen, BingYin, GuiYou, DingHai), Emperor Xizong (JiaWu to WuShen). Luopu An (JiaWu, XinChou, WuWu), Jingshan Yin, Daowu, Muzhou, Arhat Monk, Yangshan (JiHai, XinHai), Longhu Wen (XinChou, WuShen, WuYin), Jiufeng Xuan (RenYin, BingChen), Huisheng, Lingyun Qin, Paper Robe Wei Liang, Donglin Old Cause Record, Shishuang Zhu, Qianqing, Nanfu Good King, Emperor Zhaozong (JiYou to JiaZi). Jiufeng Qian (JiYou, XinSi), Shishuang Head Seat, Shanglan Chao, Dayun Hong, Chunan Pagoda Yong (XinHai, WuXu, JiaZi), Guohuan Hui.

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日趙州(癸丑丁巳)燕趙二王貫休(甲寅乙酉)齊己灌溪閑華獄偉龍牙遁(己未癸未)文喜紙衣道者云居簡同安威閩王(審知癸亥丙寅丁卯戊辰)瑞巖永光真雪竇通長慶棱(丙寅壬辰)卷十二後梁　太祖丁卯止均王癸未　共十七年云蓋安南嶽勁欽山䆳重云暉(辛未丙辰)道場訥石門蘊布袋清平遵羅漢琛(庚辰戊子)後唐　莊宗癸未止潞王丙申　共十四年龍冊怤(壬午丁酉)蜆子和尚莊宗華嚴靜興化獎普凈覺(丙戌己丑)閩王(延鈞)扣冰古佛高蓋陳謝雲門(庚寅戊申己酉)風穴(辛卯丁酉己酉)廬山永安契如國清靜胤孫後晉　高祖丁酉止齊王丁未　共十一年法眼(乙未癸卯丁巳)溫州羅漢寺圓通德(己亥)天竺觀音閩王(㬢)佛手因韶國師(壬寅己酉癸丑)江南民入冥劉煦晏國師永安靜禾山殷後漢　高祖丁未止隱帝庚戌　共四年清化怤錢忠懿王洞山初報恩明化城悟海後周　太祖辛亥止恭帝庚申　共十年永明潛南院颙智覺壽(壬子又皇宋)南唐開先碑龍興靖世宗(乙卯己未)僧帳報恩護

釋氏歷代編年通鑑目錄(終)

No. 1516

歷代編年釋氏通鑑卷之一

宋括山一庵釋　本覺　編集

明羼提居士　畢熙志　較訂

周

姬姓。起武王己卯。止赧王乙巳。三十七主。

【現代漢語翻譯】 現代漢語譯本 日趙州(Zhao Zhou，人名) (癸丑丁巳)燕趙二王貫休(Guan Xiu，人名) (甲寅乙酉)齊己灌溪閑華獄偉龍牙遁(Long Ya Dun，人名) (己未癸未)文喜紙衣道者云居簡同安威閩王(Min Wang，官名)(審知Shen Zhi，人名) (癸亥丙寅丁卯戊辰)瑞巖永光真雪竇通長慶棱(Chang Qing Leng，人名) (丙寅壬辰)卷十二後梁太祖丁卯止均王癸未共十七年云蓋安南嶽勁欽山䆳重云暉(Yun Hui，人名) (辛未丙辰)道場訥石門蘊布袋清平遵羅漢琛(Luo Han Chen，人名) (庚辰戊子)後唐莊宗癸未止潞王丙申共十四年龍冊怤(Long Ce Fu，人名) (壬午丁酉)蜆子和尚莊宗華嚴靜興化獎普凈覺(Pu Jing Jue，人名) (丙戌己丑)閩王(延鈞Yan Jun，人名)扣冰古佛高蓋陳謝雲門(Yun Men，人名) (庚寅戊申己酉)風穴(Feng Xue，人名) (辛卯丁酉己酉)廬山永安契如國清靜胤孫後晉高祖丁酉止齊王丁未共十一年法眼(Fa Yan，人名) (乙未癸卯丁巳)溫州羅漢寺圓通德(Yuan Tong De，人名) (己亥)天竺觀音閩王(㬢Xi，人名)佛手因韶國師(Yin Shao，人名) (壬寅己酉癸丑)江南民入冥劉煦晏國師永安靜禾山殷後漢高祖丁未止隱帝庚戌共四年清化怤錢忠懿王洞山初報恩明化城悟海後周太祖辛亥止恭帝庚申共十年永明潛南院颙智覺壽(Zhi Jue Shou，人名) (壬子又皇宋)南唐開先碑龍興靖世宗(Jing Shi Zong，人名) (乙卯己未)僧帳報恩護 釋氏歷代編年通鑑目錄(終) No. 1516 歷代編年釋氏通鑑卷之一 宋括山一庵釋本覺編集 明羼提居士畢熙志較訂 周 姬姓。起武王己卯。止赧王乙巳。三十七主。

【English Translation】 English version Zhao Zhou (person's name) of Ri (Gui Chou Ding Si), Guan Xiu (person's name) of Yan and Zhao's two kings (Jia Yin Yi You), Qi Ji, Guanxi, Xianhua, Yuwei, Long Ya Dun (person's name) (Ji Wei Gui Wei), Wenxi, the Paper-Clothed Daoist, Yunju Jian, Tong'an Wei, Min King (official title) (Shen Zhi, person's name) (Gui Hai Bing Yin Ding Mao Wu Chen), Ruiyan Yongguang Zhenxuedou Tong, Changqing Leng (person's name) (Bing Yin Ren Chen), Volume 12, Later Liang, Emperor Taizu Ding Mao to Jun King Gui Wei, a total of seventeen years, Yungai, An Nan Yue Jin, Qinshan Xun, Chongyun Hui (person's name) (Xin Wei Bing Chen), Daocheng Ne, Shimen Yun, Budai Qingping Zun, Luohan Chen (person's name) (Geng Chen Wu Zi), Later Tang, Emperor Zhuangzong Gui Wei to Lu King Bing Shen, a total of fourteen years, Long Ce Fu (person's name) (Ren Wu Ding You), Xianzi Monk, Emperor Zhuangzong, Huayan Jing, Xinghua Jiang, Pu Jing Jue (person's name) (Bing Xu Ji Chou), Min King (Yan Jun, person's name), Koubing Ancient Buddha, Gao Gai Chen Xie, Yun Men (person's name) (Geng Yin Wu Shen Ji You), Feng Xue (person's name) (Xin Mao Ding You Ji You), Lushan Yong'an Qi Ru, Guo Qing Jing Yin Sun, Later Jin, Emperor Gaozu Ding You to Qi King Ding Wei, a total of eleven years, Fa Yan (person's name) (Yi Wei Gui Mao Ding Si), Wenzhou Luohan Temple, Yuantong De (person's name) (Ji Hai), Tianzhu Guanyin, Min King (Xi, person's name), Buddha Hand Yin Shao National Teacher (person's name) (Ren Yin Ji You Gui Chou), Jiangnan Min enters the Underworld, Liu Xu Yan National Teacher, Yong'an Jing He Mountain Yin, Later Han, Emperor Gaozu Ding Wei to Yin Emperor Geng Xu, a total of four years, Qinghua Fu, Qian Zhongyi King, Dongshan Chu Baoen, Ming Huacheng Wu Hai, Later Zhou, Emperor Taizu Xin Hai to Gong Emperor Geng Shen, a total of ten years, Yongming Qian Nanyuan Yong, Zhi Jue Shou (person's name) (Ren Zi also Huang Song), Southern Tang Kaixian Stele, Longxing Jing Shizong (person's name) (Yi Mao Ji Wei), Monk Zhang Baoen Hu Catalogue of the Successive Dynasties' Annotated Comprehensive Mirror of Buddhism (End) No. 1516 Volume One of the Successive Dynasties' Annotated Comprehensive Mirror of Buddhism Compiled by Shi Benjue of Yian, Kuoshan, Song Dynasty Collated by Bi Xizhi, a Layman of Repentance, Ming Dynasty Zhou Dynasty Ji surname. Started with King Wu Ji Mao. Ended with King Nan Yi Si. Thirty-seven rulers.

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合八百六十七年。

世尊乃第四主昭王時生。故今斷自昭王甲寅起。止赧王乙巳。歷三十四主。共七百七十二年。

甲寅　昭王二十六年(此周朝年歲。諸書不同。今據歷代年譜。依康節經世書編。不必致疑)

釋迦牟尼佛。賢劫第四佛也。是年四月八日。示生於中天竺迦毗羅衛國。彼國乃三千世界之中。故佛生於彼也。父凈飯王。母摩耶夫人。母於是日。游歡喜園。手攀無憂樹枝。太子化從右脅而生。自行七步。分手指天地曰。天上天下唯我獨尊。空中九龍吐水。灌太子身。父王字之。曰悉達多也(見釋迦譜。但諸傳錄。皆曰佛生昭王甲寅。或指為二十四年。或曰九年。今準琳法師辨正論。據隋博士姚長謙紀佛生。的是昭王二十六年甲寅歲也)。

○佛生之日。此方江河泛漲。泉井溢出。大地皆動。五色光貫太微。遍於西方。昭王怪而問群臣。太史蘇由奏曰。西方有聖人生。王曰於此何如。由曰即時無它。一千年后。聲教被此。王乃刻石立記。埋南郊祀(出周書異記○隋費長房。撰三寶紀。起于莊王甲午年。北山諸師。皆指其訛。故不可遵也)。

乙卯二十七年

丙辰二十八年　佛年三歲。凈飯王攜太子。謁天神廟。神像忽能起敬。王驚歎曰。我子于天神中更尊。因字之曰天

【現代漢語翻譯】 現代漢語譯本 合八百六十七年。

世尊（Shìzūn，對佛的尊稱）乃第四主昭王（Zhāo Wáng）時生。故今斷自昭王甲寅（Jiǎ Yín）起。止赧王（Nǎn Wáng）乙巳（Yǐ Sì）。歷三十四主。共七百七十二年。

甲寅（Jiǎ Yín） 昭王（Zhāo Wáng）二十六年(此周朝年歲。諸書不同。今據歷代年譜。依康節（Kāng Jié）經世書編。不必致疑)

釋迦牟尼佛（Shìjiā Móní Fó）。賢劫（Xiánjié）第四佛也。是年四月八日。示生於中天竺（Zhōng Tiānzhú）迦毗羅衛國（Jiāpíluówèi Guó）。彼國乃三千世界之中。故佛生於彼也。父凈飯王（Jìngfàn Wáng）。母摩耶夫人（Móyé Fūrén）。母於是日。游歡喜園。手攀無憂樹枝。太子化從右脅而生。自行七步。分手指天地曰。『天上天下唯我獨尊』。空中九龍吐水。灌太子身。父王字之。曰悉達多（Xīdáduō）也(見釋迦譜。但諸傳錄。皆曰佛生昭王甲寅。或指為二十四年。或曰九年。今準琳法師辨正論。據隋博士姚長謙紀佛生。的是昭王二十六年甲寅歲也)。

○佛生之日。此方江河泛漲。泉井溢出。大地皆動。五色光貫太微。遍於西方。昭王怪而問群臣。太史蘇由奏曰。『西方有聖人生』。王曰於此何如。由曰『即時無它。一千年后。聲教被此』。王乃刻石立記。埋南郊祀(出周書異記○隋費長房。撰三寶紀。起于莊王甲午年。北山諸師。皆指其訛。故不可遵也)。

乙卯（Yǐ Mǎo）二十七年

丙辰（Bǐng Chén）二十八年 佛年三歲。凈飯王（Jìngfàn Wáng）攜太子。謁天神廟。神像忽能起敬。王驚歎曰。『我子于天神中更尊』。因字之曰天

【English Translation】 English version Combined, it is eight hundred and sixty-seven years.

The World-Honored One (Shìzūn, a respectful title for the Buddha) was born during the reign of the fourth ruler, King Zhao (Zhāo Wáng). Therefore, the count begins from the year Jiǎ Yín (甲寅) of King Zhao and ends with the year Yǐ Sì (乙巳) of King Nǎn (赧 Wáng), spanning thirty-four rulers and a total of seven hundred and seventy-two years.

Jiǎ Yín (甲寅), the 26th year of King Zhao (Zhāo Wáng) (These are the years of the Zhou Dynasty. Various books differ, but now based on the historical yearbooks and compiled according to Kang Jie's (Kāng Jié) Book of Governing the World, there is no need to doubt).

Shakyamuni Buddha (Shìjiā Móní Fó) is the fourth Buddha of the Bhadrakalpa (Xiánjié). In this year, on the eighth day of the fourth month, he manifested his birth in Kapilavastu (Jiāpíluówèi Guó) in Central India (Zhōng Tiānzhú). That country is in the midst of the three thousand worlds, hence the Buddha was born there. His father was King Suddhodana (Jìngfàn Wáng), and his mother was Queen Maya (Móyé Fūrén). On that day, the mother was strolling in the Pleasure Garden, holding onto a branch of the Ashoka tree. The prince was transformed and born from her right side. He walked seven steps, pointing his fingers to the heavens and the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one.' Nine dragons in the sky spat water to bathe the prince. The father named him Siddhartha (Xīdáduō) (See the Shakya Genealogy. However, various records say that the Buddha was born in the Jiǎ Yín year of King Zhao, some pointing to the 24th year, or the 9th year. Now, according to Dharma Master Lin's Correcting Arguments, based on the record of Yao Changqian, a scholar of the Sui Dynasty, the Buddha was indeed born in the Jiǎ Yín year, the 26th year of King Zhao).

○ On the day of the Buddha's birth, the rivers in this land overflowed, springs and wells gushed forth, and the earth shook. Five-colored light pierced through Taiwei (太微) and spread throughout the west. King Zhao was surprised and asked his ministers. The Grand Historian Su You reported, 'A sage has been born in the west.' The king asked, 'What will this mean for us?' You said, 'There will be nothing immediate, but a thousand years later, his teachings will spread here.' The king then carved a stone to record this and buried it in the southern suburbs for sacrifice (From the Records of Strange Events in the Zhou Book ○ Fei Changfang of the Sui Dynasty compiled the Records of the Three Jewels, starting from the Jiǎ Wǔ year of King Zhuang. The various masters of the Northern Mountains all pointed out its errors, so it should not be followed).

Yǐ Mǎo (乙卯), the 27th year.

Bǐng Chén (丙辰), the 28th year. The Buddha was three years old. King Suddhodana (Jìngfàn Wáng) took the prince to visit the temple of the gods. The statues of the gods suddenly rose to show respect. The king exclaimed, 'My son is even more honored than the gods.' Therefore, he named him Heaven.

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中天。

丁巳　戊午　己未

庚申三十二年　佛年七歲。詣師習學。而夙慧煥發。世間書典。皆悉自通(統紀)。

辛酉　壬戌

癸亥三十五年　佛年十歲。與兄弟角力。以手擲象于城外。還以手接。園中有金鼓銀鼓石鼓鐵鼓。各七重。太子一箭。徹過諸鼓(珠林)。

甲子　乙丑　丙寅　丁卯　戊辰　己巳

庚午四十二年　佛年十七歲。王為納妃耶輸氏。久而不接。但修禪觀(一覽)。

辛未

壬申四十四年　佛年十九歲。出城四門遊觀。于東南西見老病死。生厭離心。于城北門見出家人。生欣樂心。二月八夜。乘天馬逾城。陵虛而去。至檀特山。自以寶劍。絕其鬚髮。凈居天人。奉僧伽梨。因乃服之。入彌樓山阿藍迦處。習不用處定者三年(正宗記等)。

癸酉　甲戌

乙亥四十七年　世尊遷郁頭藍弗處。習非非想處定。又三年。

丙子　丁丑

戊寅五十年　世尊遷象頭山。同諸外道。日䬸麻麥。鵲巢于頂。以無心意無受行。而外道摧伏。又居六載(正宗記等)。

己卯五十一年　庚辰穆王元年　辛巳　壬午

癸未四　世尊自思曰。今此苦行。非正解脫。即沐浴于尼連河。受乳糜于牧牛女。尋詣畢缽木下。降伏天魔。以

【現代漢語翻譯】 現代漢語譯本 中天。

丁巳 戊午 己未

庚申三十二年，佛年七歲。前往老師處學習，天生的智慧煥發，世間的書籍典籍，全部自然通曉（統紀）。

辛酉 壬戌

癸亥三十五年，佛年十歲。與兄弟們角力，用手將象擲到城外，又用手接住。花園中有金鼓、銀鼓、石鼓、鐵鼓，各有七重。太子用一箭，穿透所有鼓（珠林）。

甲子 乙丑 丙寅 丁卯 戊辰 己巳

庚午四十二年，佛年十七歲。國王為他迎娶妃子耶輸氏（Yashodhara），但很久沒有親近，只是修習禪定觀想（一覽）。

辛未

壬申四十四年，佛年十九歲。出城四門遊覽觀看，在東南西門見到衰老、疾病、死亡，產生厭惡和遠離之心。在城北門見到出家人，產生欣喜和愛樂之心。二月八日夜晚，乘坐天馬越過城墻，在空中離去，到達檀特山（Tandava Mountain）。用寶劍自己割斷鬚髮。凈居天的天人，奉上僧伽梨（Sanghati，袈裟），於是就穿上它。進入彌樓山（Mount Meru）阿藍迦（Arada Kalama）處，學習不用處定三年（正宗記等）。

癸酉 甲戌

乙亥四十七年，世尊前往郁頭藍弗（Udraka Ramaputra）處，學習非想非非想處定，又是三年。

丙子 丁丑

戊寅五十年，世尊前往象頭山，與各位外道一起，每天只吃麻和麥。喜鵲在頭頂築巢，因為他沒有心意，沒有感受和行為。外道因此被折服，又居住了六年（正宗記等）。

己卯五十一年 庚辰穆王元年 辛巳 壬午

癸未四，世尊自己思考說：『現在這種苦行，不是真正的解脫。』於是就在尼連河（Nairanjana River）中沐浴，接受牧牛女供養的乳糜，隨即前往畢缽羅樹（Pippala Tree）下，降伏天魔，以

【English Translation】 English version Mid-sky.

Ding-si, Wu-wu, Ji-wei

In the thirty-second year of Geng-shen, the Buddha was seven years old. He went to a teacher to study, and his innate wisdom shone forth. He naturally understood all the books and classics of the world (Comprehensive Records).

Xin-you, Ren-xu

In the thirty-fifth year of Gui-hai, the Buddha was ten years old. He wrestled with his brothers and threw an elephant out of the city with his hand, then caught it again with his hand. In the garden were golden drums, silver drums, stone drums, and iron drums, each with seven layers. The prince pierced through all the drums with one arrow (Pearl Forest).

Jia-zi, Yi-chou, Bing-yin, Ding-mao, Wu-chen, Ji-si

In the forty-second year of Geng-wu, the Buddha was seventeen years old. The king married him to Yashodhara, but he did not approach her for a long time, only practicing meditation and contemplation (Overview).

Xin-wei

In the forty-fourth year of Ren-shen, the Buddha was nineteen years old. He went out of the four gates of the city to wander and observe. At the southeast and west gates, he saw old age, sickness, and death, and developed a sense of disgust and detachment. At the north gate of the city, he saw a renunciate and developed a sense of joy and delight. On the eighth night of the second month, he rode a heavenly horse over the city wall and left into the void, arriving at Tandava Mountain. He cut off his beard and hair with a precious sword. The Pure Abode Heaven beings offered him a Sanghati (robe), which he then wore. He entered the place of Arada Kalama on Mount Meru and studied the Samadhi of Neither Perception nor Non-Perception for three years (Records of the Orthodox Lineage, etc.).

Gui-you, Jia-xu

In the forty-seventh year of Yi-hai, the World Honored One went to Udraka Ramaputra and studied the Samadhi of Neither Perception nor Non-Perception for another three years.

Bing-zi, Ding-chou

In the fiftieth year of Wu-yin, the World Honored One went to Elephant Head Mountain and, together with various heretics, ate only sesame and wheat every day. Magpies built nests on his head because he had no intention, no feeling, and no action. The heretics were thus subdued, and he stayed there for another six years (Records of the Orthodox Lineage, etc.).

Ji-mao, fifty-first year; Geng-chen, first year of King Mu; Xin-si, Ren-wu

Gui-wei, four. The World Honored One thought to himself, 'This ascetic practice is not true liberation.' So he bathed in the Nairanjana River, received milk porridge from a cowherd girl, and then went to the Pippala Tree to subdue the heavenly demons, using

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二月七夕。入正三昧。八日明星出時。示豁然大悟。成等正覺。升金剛座。梵天請轉法輪。即入鹿苑說法。度憍陳如等五人證果。

甲申五　世尊度優樓頻螺迦葉等千人。出家證果等。

乙酉六　世尊在象頭山。為龍鬼說法等。

丙戌七　世尊度舍利弗目連等二百五十人。出家證果等。

丁亥八　舍衛國須達長者。布金買祇陀太子園。造寺奉佛等。

戊子九　世尊枸耶尼國。為婆陀和菩薩。說苦行般若等。

己丑十　世尊在柳山。為純真陀羅王弟說法等。

庚寅十一　世尊在穢澤中。為阿掘摩說法等。

辛卯十二　世尊還摩竭國。為弗沙王說法等。

壬辰十三　世尊在恐懼樹下。為彌勒說修行本起經等。

癸巳十四　世尊還迦毗羅國。為父凈飯王說法等(普曜經)。

甲午　乙未　丙申　丁酉

戊戌十九　世尊成道十六年。于欲色二界天宮之間。出大寶坊。說大集等經(法苑珠林)。

己亥二十　世尊自此。始說十六會八部般若等經。

庚子

辛丑二二　世尊始檢約徒眾。創置戒律。

壬寅　癸卯　甲辰　乙巳

丙午二七　世尊從弟阿難始出家。

丁未　戊申　己酉　庚戌

辛亥三二　阿難

【現代漢語翻譯】 現代漢語譯本 二月初七，佛陀進入正三昧（Samadhi，一種高度集中的冥想狀態）。 初八，當啟明星出現時，佛陀豁然開悟，成就正等正覺（Samyak-sambuddha，完全覺悟的佛陀）。升上金剛座（Vajrasana，菩提樹下的座位），梵天（Brahma，印度教中的創造之神）請求佛陀轉法輪（Dharmachakra，佛法的教義）。佛陀隨即前往鹿野苑（Sarnath），開始說法，度化憍陳如（Kaundinya）等五人證得果位。

甲申五年，世尊度化優樓頻螺迦葉（Uruvilva-Kashyapa）等一千人出家並證得果位。

乙酉六年，世尊在象頭山（Gaya Head Mountain），為龍（Naga）和鬼（Yaksa）等說法。

丙戌七年，世尊度化舍利弗（Sariputra）和目連（Maudgalyayana）等二百五十人出家並證得果位。

丁亥八年，舍衛國（Sravasti）的須達長者（Sudatta），用黃金購買祇陀太子（Prince Jeta）的園林，建造寺廟供奉佛陀。

戊子九年，世尊在枸耶尼國（Kutagara），為婆陀和菩薩（Bhadravati Bodhisattva）宣說苦行般若（ascetic Prajna）等法。

己丑十年，世尊在柳山（Willow Mountain），為純真陀羅王弟（King Suddhodana's brother）說法。

庚寅十一年，世尊在穢澤中，為阿掘摩（Ajakalapa）說法。

辛卯十二年，世尊返回摩竭國（Magadha），為弗沙王（King Pusa）說法。

壬辰十三年，世尊在恐懼樹下，為彌勒（Maitreya）宣說修行本起經等。

癸巳十四年，世尊返回迦毗羅國（Kapilavastu），為父王凈飯王（King Suddhodana）說法（見《普曜經》）。

甲午、乙未、丙申、丁酉

戊戌十九年，世尊成道十六年，在欲界（Kamadhatu）和色界（Rupadhatu）二界天宮之間，顯現大寶坊，宣說《大集經》等（見《法苑珠林》）。

己亥二十年，世尊自此開始宣說十六會八部般若等經。

庚子

辛丑二二年，世尊開始約束徒眾，創立戒律。

壬寅、癸卯、甲辰、乙巳

丙午二七年，世尊的堂弟阿難（Ananda）開始出家。

丁未、戊申、己酉、庚戌

辛亥三二年，阿難

【English Translation】 English version On the seventh day of the second month, the World-Honored One entered into Right Samadhi (a state of highly concentrated meditation). On the eighth day, when the morning star appeared, the World-Honored One suddenly attained enlightenment, achieving complete and perfect enlightenment (Samyak-sambuddha, a fully enlightened Buddha). Ascending the Vajrasana (the seat under the Bodhi tree), Brahma (the creator god in Hinduism) requested the Buddha to turn the Wheel of Dharma (Dharmachakra, the teachings of the Dharma). The Buddha then went to Sarnath and began to preach, liberating Kaundinya and the other five, who attained the fruit of enlightenment.

In the fifth year, corresponding to Jia-Shen, the World-Honored One converted Uruvilva-Kashyapa and a thousand others, who renounced their homes and attained enlightenment.

In the sixth year, corresponding to Yi-You, the World-Honored One was at Gaya Head Mountain, preaching to nagas (Nagas, serpent deities) and yakshas (Yaksa, nature spirits).

In the seventh year, corresponding to Bing-Xu, the World-Honored One converted Sariputra and Maudgalyayana and two hundred and fifty others, who renounced their homes and attained enlightenment.

In the eighth year, corresponding to Ding-Hai, the elder Sudatta of Sravasti bought Prince Jeta's garden with gold and built a temple to offer to the Buddha.

In the ninth year, corresponding to Wu-Zi, the World-Honored One was in Kutagara, preaching ascetic Prajna and other teachings to Bhadravati Bodhisattva.

In the tenth year, corresponding to Ji-Chou, the World-Honored One was on Willow Mountain, preaching to King Suddhodana's brother.

In the eleventh year, corresponding to Geng-Yin, the World-Honored One was in the filthy swamp, preaching to Ajakalapa.

In the twelfth year, corresponding to Xin-Mao, the World-Honored One returned to Magadha, preaching to King Pusa.

In the thirteenth year, corresponding to Ren-Chen, the World-Honored One was under the Fear Tree, preaching the Sutra of the Origin of Practice to Maitreya.

In the fourteenth year, corresponding to Gui-Si, the World-Honored One returned to Kapilavastu, preaching to his father, King Suddhodana (see the 'Pu Yao Jing').

Jia-Wu, Yi-Wei, Bing-Shen, Ding-You

In the nineteenth year, corresponding to Wu-Xu, sixteen years after the World-Honored One attained enlightenment, between the heavens of the Desire Realm (Kamadhatu) and the Form Realm (Rupadhatu), the Great Treasure Pavilion appeared, and the Great Collection Sutra and others were preached (see 'Fa Yuan Zhu Lin').

In the twentieth year, corresponding to Ji-Hai, from this point on, the World-Honored One began to preach the Sixteen Assemblies, the Eight Divisions of Prajna, and other sutras.

Geng-Zi

In the twenty-second year, corresponding to Xin-Chou, the World-Honored One began to regulate the Sangha and establish precepts.

Ren-Yin, Gui-Mao, Jia-Chen, Yi-Si

In the twenty-seventh year, corresponding to Bing-Wu, Ananda, the World-Honored One's cousin, began to renounce his home.

Ding-Wei, Wu-Shen, Ji-You, Geng-Xu

In the thirty-second year, corresponding to Xin-Hai, Ananda

---

始勸請世尊。度女人出家為尼。

壬子　癸丑　甲寅　乙卯　丙辰　丁巳　戊午　己未　庚申　辛酉　壬戌　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳　庚午

辛未五十二年　世尊至此。始說金光明法華等經(統記)○大梵天王。至靈山會上。以金色娑羅花獻世尊。世尊拈花示眾。人天百萬。悉皆罔措。獨金色頭陀。破顏微笑。世尊曰。吾有正法眼藏涅槃妙心實相無相微妙法門。分付摩訶迦葉。聽吾偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法(其拈華付法。出大藏梵王問佛經。其傳法偈。出正宗記)。

壬申五十三年　世尊應世七十九年。化緣周畢。二月十五日。于拘尸那城娑羅雙木間。臨涅槃時。說涅槃經已。而遍觀三界。告大眾言。我以甚深般若。遍觀三界。根本性離。畢竟寂滅。同虛空相。一無所有。法相如是。其知是者名出世人。是事不知名生死始。如是三入禪定三出三告。乃云以是因緣。我今安住常寂滅光。名大涅槃。乃于寶床。右脅而臥。于其中夜。寂然無聲。便般涅槃。寶樹變白。人天悲慟。迦葉遠來奔禮。金棺自開。即現雙足。出於棺外。眾禮足已。還自入棺。如來自從胸中踴火荼毗。天人各分舍利建塔(涅槃經前後分)。○是日此方暴風忽起。損舍折樹。地

【現代漢語翻譯】 現代漢語譯本： 開始勸請世尊（Bhagavan，意為『世尊』）。允許女人出家為尼。

壬子、癸丑、甲寅、乙卯、丙辰、丁巳、戊午、己未、庚申、辛酉、壬戌、癸亥、甲子、乙丑、丙寅、丁卯、戊辰、己巳、庚午

辛未五十二年，世尊來到這裡。開始宣說《金光明經》、《法華經》等經典（出自《統記》）。大梵天王（Mahābrahmā，意為『大梵天王』）來到靈山會上，以金色的娑羅花（Śāla，意為『娑羅樹』）獻給世尊。世尊拈起花朵向大眾展示，人天百萬，都茫然不知所措。只有金色頭陀（dhūta，意為『苦行者』）破顏微笑。世尊說：『我擁有正法眼藏、涅槃妙心、實相無相的微妙法門，現在交付給摩訶迦葉（Mahākāśyapa，意為『大迦葉』）。聽我的偈子：法本是無法，無法也是法。如今交付無法之時，法法又何曾是法？』（拈花付法之事，出自《大藏梵王問佛經》。傳法偈，出自《正宗記》）。

壬申五十三年，世尊應世七十九年。教化因緣圓滿。二月十五日，在拘尸那城（Kuśinagara，意為『拘尸那揭羅』）娑羅雙樹之間，臨近涅槃（Nirvana，意為『涅槃』）之時，說完《涅槃經》后，遍觀三界，告訴大眾說：『我以甚深般若（Prajna，意為『智慧』），遍觀三界，根本自性是空寂的，畢竟寂滅，如同虛空一樣，一無所有。法相就是這樣，知道這個道理的，名為出世之人。不知道這個道理的，就是生死輪迴的開始。』這樣三次入禪定，三次出禪定，三次告誡。於是說：『以這樣的因緣，我如今安住在常寂滅光之中，名為大涅槃。』於是就在寶床之上，右脅而臥。在半夜時分，寂然無聲，便般涅槃。寶樹變為白色，人天悲慟。迦葉從遠處趕來奔喪禮拜，金棺自動打開，立即顯現雙足，從棺材外伸出。大眾禮拜雙足完畢，雙足又自己回到棺材中。如來從胸中涌出火焰荼毗，天人各自取分舍利建塔（出自《涅槃經》前後分）。

這一天，此地忽然颳起暴風，損壞房屋，折斷樹木，地...

【English Translation】 English version: He began to urge the World-Honored One (Bhagavan, meaning 'World-Honored One') to allow women to leave home and become nuns.

Renzi, Guichou, Jiayin, Yimao, Bingchen, Dingsi, Wuwu, Jiwei, Gengshen, Xinyou, Renxu, Guihai, Jiazi, Yichou, Bingyin, Dingmao, Wuchen, Jisi, Gengwu

In the 52nd year of Xinwei, the World-Honored One came here and began to preach scriptures such as the 'Golden Light Sutra' and the 'Lotus Sutra' (from 'Tongji'). The Great Brahma King (Mahābrahmā, meaning 'Great Brahma King') came to the assembly on Mount Ling鷲峰, offering golden Śāla flowers (Śāla, meaning 'Śāla tree') to the World-Honored One. The World-Honored One picked up a flower and showed it to the assembly. Millions of humans and devas were at a loss. Only the golden dhūta (dhūta, meaning 'ascetic') smiled broadly. The World-Honored One said, 'I have the treasury of the Right Dharma Eye, the wonderful mind of Nirvana, the subtle Dharma gate of true form without form, which I now entrust to Mahākāśyapa (Mahākāśyapa, meaning 'Great Kāśyapa'). Listen to my verse: Dharma is fundamentally without Dharma, without Dharma is also Dharma. Now, at the time of entrusting without Dharma, how has Dharma ever been Dharma?' (The event of picking up the flower and entrusting the Dharma comes from the 'Sutra of the Brahma King Asking the Buddha' in the Great Treasury. The verse of Dharma transmission comes from 'Zhengzong Ji').

In the 53rd year of Renshen, the World-Honored One lived in the world for seventy-nine years. The karmic conditions for teaching were fulfilled. On the fifteenth day of the second month, in Kuśinagara (Kuśinagara, meaning 'Kuśinagara'), between the twin Śāla trees, near the time of Nirvana (Nirvana, meaning 'Nirvana'), after speaking the 'Nirvana Sutra', he surveyed the three realms and told the assembly, 'I use profound Prajna (Prajna, meaning 'wisdom') to survey the three realms. The fundamental nature is empty and still, ultimately quiescent, like empty space, without anything. The Dharma appearance is like this. Those who know this are called people who have transcended the world. Those who do not know this are the beginning of the cycle of birth and death.' In this way, he entered samadhi three times, emerged from samadhi three times, and warned three times. Then he said, 'Because of these conditions, I now abide in the light of constant stillness and extinction, called Great Nirvana.' Then he lay on the precious bed, reclining on his right side. In the middle of the night, silently and without sound, he entered Parinirvana. The precious trees turned white, and humans and devas were in sorrow. Kāśyapa rushed from afar to pay respects. The golden coffin opened by itself, immediately revealing both feet, extending out of the coffin. After the assembly paid respects to the feet, the feet returned to the coffin by themselves. The Tathagata emitted fire from his chest for cremation. Devas and humans each took a portion of the relics to build stupas (from the 'Nirvana Sutra', before and after).

On this day, a sudden storm arose in this land, damaging houses, breaking trees, and the ground...

---

動木陰。西方有白虹十二道。南北通貫。連夜不滅。穆王怪而問群臣。太史扈多對曰。西方聖人入滅之相耳(周書異記)。

癸酉　甲戌五十五年

乙亥共王元年　丙子　丁丑　戊寅　己卯　庚辰　辛巳　壬午　癸未　甲申　乙酉　丙戌十二年　丁亥懿王元年　戊子　己丑　庚寅　辛卯　壬辰　癸巳　甲午　乙未　丙申　丁酉　戊戌　己亥　庚子　辛丑　壬寅　癸卯　甲辰　乙巳　丙午　丁未　戊申　己酉　庚戌　辛亥二十五年　壬子考王元年　癸丑　甲寅　乙卯

丙辰五年　初祖迦葉尊者(此云飲光勝尊)。以正法付阿難。偈曰。法法本來法。無法無非法。何於一法中。有法有不法。乃奉世尊僧伽梨衣。于雞足山。入滅盡定。以俟彌勒下生(五燈)。

丁巳　戊午　己未　庚申　辛酉　壬戌　癸亥　甲子　乙丑　丙寅十五年　丁卯夷王元年　戊辰(周國自此衰矣)　己巳　庚午　辛未　壬申　癸酉　甲戌　乙亥　丙子　丁丑　戊寅　己卯　庚辰　辛巳　壬午十六年　癸未厲王元年　甲申　乙酉　丙戌　丁亥　戊子　己丑　庚寅　辛卯　壬辰

癸巳十一年　二祖阿難尊者(此云慶喜)。以正法付商那和修。偈曰。本來付有法。付了言無法。各各須自悟。悟了無無法。乃入三昧。分身四

【現代漢語翻譯】 現代漢語譯本： 周昭王時期，在動木這個地方出現了異象。西方出現了十二道白色的彩虹，南北貫通，整夜都沒有消失。周穆王對此感到奇怪，便詢問群臣。太史扈多回答說：『這恐怕是西方有聖人入滅的象徵啊。』（出自《周書異記》）。

癸酉年，甲戌年，是周昭王的第五十五年。

乙亥年是周共王元年，之後是丙子年、丁丑年、戊寅年、己卯年、庚辰年、辛巳年、壬午年、癸未年、甲申年、乙酉年，丙戌年是周共王的第十二年。丁亥年是周懿王元年，之後是戊子年、己丑年、庚寅年、辛卯年、壬辰年、癸巳年、甲午年、乙未年、丙申年、丁酉年、戊戌年、己亥年、庚子年、辛丑年、壬寅年、癸卯年、甲辰年、乙巳年、丙午年、丁未年、戊申年、己酉年、庚戌年、辛亥年，辛亥年是周懿王的第二十五年。壬子年是周孝王元年，之後是癸丑年、甲寅年、乙卯年。

丙辰年是周孝王的第五年，禪宗初祖迦葉尊者（意思是飲光勝尊）將正法傳付給阿難尊者，所說的偈語是：『法法本來就是法，說沒有法也沒有非法。為何要在一種法中，區分有法和沒有法呢？』於是將世尊的僧伽梨衣奉上，在雞足山進入滅盡定，等待彌勒佛下生。（出自《五燈會元》）。

丁巳年、戊午年、己未年、庚申年、辛酉年、壬戌年、癸亥年、甲子年、乙丑年、丙寅年是周夷王的第十五年。丁卯年是周夷王元年，戊辰年（周朝從此時開始衰落），己巳年、庚午年、辛未年、壬申年、癸酉年、甲戌年、乙亥年、丙子年、丁丑年、戊寅年、己卯年、庚辰年、辛巳年、壬午年是周夷王的第十六年。癸未年是周厲王元年，之後是甲申年、乙酉年、丙戌年、丁亥年、戊子年、己丑年、庚寅年、辛卯年、壬辰年。

癸巳年是周厲王的第十一年，禪宗二祖阿難尊者（意思是慶喜）將正法傳付給商那和修尊者，所說的偈語是：『本來傳付的是有法，傳付之後說沒有法。每個人都必須自己去領悟，領悟之後就沒有有法和沒有法了。』於是進入三昧，分身四份。

【English Translation】 English version: During the reign of King Zhao of Zhou, a strange phenomenon occurred in a place called Dongmu. Twelve white rainbows appeared in the west, running north and south, and did not disappear all night. King Mu of Zhou found this strange and asked his ministers. The Grand Historian Hu Duo replied, 'This is probably a sign of a sage entering Nirvana in the West.' (From 'Miscellaneous Records of the Zhou Dynasty').

The year Guiyou and the year Jiaxu were the 55th year of King Zhao of Zhou.

The year Yihai was the first year of King Gong of Zhou, followed by Bingzi, Dingchou, Wuyin, Jimao, Gengchen, Xinshi, Renwu, Guiwei, Jiashen, Yiyou, and Bingxu, which was the twelfth year of King Gong of Zhou. The year Dinghai was the first year of King Yi of Zhou, followed by Wuzi, Jichou, Gengyin, Xinmao, Renchen, Guisi, Jiawu, Yiwei, Bingshen, Dingyou, Wuxu, Jihai, Gengzi, Xinchou, Renyin, Guimao, Jiachen, Yisi, Bingwu, Dingwei, Wushen, Jiyou, Gengxu, and Xinhai, which was the twenty-fifth year of King Yi of Zhou. The year Renzi was the first year of King Xiao of Zhou, followed by Guichou, Jiayin, and Yimao.

The year Bingchen was the fifth year of King Xiao of Zhou. The First Ancestor, Venerable Kāśyapa (meaning 'Drinking Light Supreme'), transmitted the Dharma to Venerable Ānanda, with the verse: 'The Dharma is inherently Dharma. There is neither Dharma nor non-Dharma. Why, within a single Dharma, distinguish between Dharma and non-Dharma?' Then he offered the Saṃghāṭī robe of the World-Honored One and entered the Samadhi of Cessation in Chicken Foot Mountain, awaiting the descent of Maitreya. (From 'Wudeng Huiyuan').

The years Dingsi, Wuwu, Jiwei, Gengshen, Xinyou, Renxu, Guihai, Jiazi, Yichou, and Bingyin were the fifteenth year of King Yi of Zhou. The year Dingmao was the first year of King Yi of Zhou, Wuchen (the Zhou Dynasty began to decline from this point), Jisi, Gengwu, Xinwei, Renshen, Guiyou, Jiaxu, Yihai, Bingzi, Dingchou, Wuyin, Jimao, Gengchen, Xinshi, and Renwu were the sixteenth year of King Yi of Zhou. The year Guiwei was the first year of King Li of Zhou, followed by Jiashen, Yiyou, Bingxu, Dinghai, Wuzi, Jichou, Gengyin, Xinmao, and Renchen.

The year Guisi was the eleventh year of King Li of Zhou. The Second Ancestor, Venerable Ānanda (meaning 'Joyful'), transmitted the Dharma to Venerable Śāṇavāsa, with the verse: 'Originally, what was transmitted was Dharma. After transmission, it is said there is no Dharma. Each must awaken for themselves. After awakening, there is neither Dharma nor non-Dharma.' Then he entered Samadhi and divided his body into four.

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分。與天宮龍宮二國王供養。住世凡百三十二年。

甲午　乙未　丙申　丁酉　戊戌　己亥　庚子　辛丑　壬寅　癸卯　甲辰　乙巳　丙午　丁未　戊申　己酉　庚戌　辛亥　壬子　癸丑　甲寅　乙卯　丙辰　丁巳　戊午　己未(三十七年王奔于彘)　庚申(三十八年。周召行政。號曰共和)　辛酉　壬戌　癸亥　甲子　乙丑　丙寅　丁卯

戊辰四十六年　東天竺國阿育王(此云無憂)。盡收西域諸塔。及龍宮舍利。夜役鬼神。碎七寶末。造八萬四千寶塔。命耶舍尊者。舒指放光八萬四千道。令捷疾鬼。各隨一光盡處。安置一塔。遍娑婆界。在此震旦國者。一十九所(育王傳)。

己巳　庚午　辛未　壬申　癸酉五十一年　甲戌宣王元年(周召二公還政。而夾輔之。周室中興)　乙亥　丙子　丁丑　戊寅　己卯　庚辰　辛巳　壬午　癸未　甲申　乙酉　丙戌　丁亥　戊子　己丑　庚寅　辛卯　壬辰　癸巳　甲午

乙未二十二年　叱利國三祖。商那和修尊者。以正法付優波鞠多尊者。偈曰。非法亦非心。無心亦無法。說是心法時。是法非心法。既付法已。即隱於罽賓國南象白山中。後於三昧中。見鞠多五百徒眾多懈慢。乃往彼現龍奮迅三昧。以調伏之。乃作十八變化。火光三昧。自焚其身(五

【現代漢語翻譯】 現代漢語譯本 分。與天宮、龍宮二國王供養。在世共一百三十二年。

甲午、乙未、丙申、丁酉、戊戌、己亥、庚子、辛丑、壬寅、癸卯、甲辰、乙巳、丙午、丁未、戊申、己酉、庚戌、辛亥、壬子、癸丑、甲寅、乙卯、丙辰、丁巳、戊午、己未（第三十七年，周厲王逃奔到彘地）庚申（第三十八年，周公、召公共同執政，號稱共和）。辛酉、壬戌、癸亥、甲子、乙丑、丙寅、丁卯。

戊辰四十六年，東天竺國阿育王（意為『無憂』）。全部收取西域各地的佛塔，以及龍宮的舍利。夜晚役使鬼神，將七寶磨碎成末，建造八萬四千座寶塔，命令耶舍尊者，舒展手指放出八萬四千道光芒，讓捷疾鬼各自跟隨一道光芒的盡頭，安置一座寶塔，遍佈整個娑婆世界。在這震旦國（中國）有十九處（見《育王傳》）。

己巳、庚午、辛未、壬申、癸酉第五十一年，甲戌周宣王元年（周公、召公二位大臣歸還政權，共同輔佐周王，周朝再次興盛）。乙亥、丙子、丁丑、戊寅、己卯、庚辰、辛巳、壬午、癸未、甲申、乙酉、丙戌、丁亥、戊子、己丑、庚寅、辛卯、壬辰、癸巳、甲午。

乙未第二十二年，叱利國三祖，商那和修尊者，將正法傳付給優波鞠多尊者。偈語說：『非法也不是心，無心也不是法。當說心法時，這個法不是心法。』傳法完畢后，就隱居在罽賓國南方的象白山中。後來在三昧中，看到鞠多的五百名弟子大多懈怠懶散，於是前往那裡示現龍奮迅三昧，來調伏他們。於是示現十八種變化，又入火光三昧，自己焚燒身體（見《五燈會元》）。

【English Translation】 English version 分. Offered to the two kings of the Deva and Naga realms. Lived in the world for a total of one hundred and thirty-two years.

Jia-wu, Yi-wei, Bing-shen, Ding-you, Wu-xu, Ji-hai, Geng-zi, Xin-chou, Ren-yin, Gui-mao, Jia-chen, Yi-si, Bing-wu, Ding-wei, Wu-shen, Ji-you, Geng-xu, Xin-hai, Ren-zi, Gui-chou, Jia-yin, Yi-mao, Bing-chen, Ding-si, Wu-wu, Ji-wei (In the 37th year, King Li of Zhou fled to Zhi), Geng-shen (In the 38th year, Duke Zhou and Duke Shao jointly administered the government, known as the Gonghe Regency), Xin-you, Ren-xu, Gui-hai, Jia-zi, Yi-chou, Bing-yin, Ding-mao.

In the 46th year of Wu-chen, King Ashoka (meaning 'without sorrow') of Eastern India completely collected the stupas from the Western Regions and the relics from the Naga Palace. At night, he employed ghosts and spirits to grind the seven treasures into powder and built 84,000 precious stupas. He ordered Venerable Yashas to extend his fingers and emit 84,000 rays of light, instructing the swift ghosts to each follow one ray of light to its end and place a stupa there, spreading them throughout the Saha world. In this land of Zhendan (China), there are nineteen locations (as recorded in 'The Biography of King Ashoka').

Ji-si, Geng-wu, Xin-wei, Ren-shen, Gui-you, 51st year, Jia-xu, the first year of King Xuan of Zhou (Duke Zhou and Duke Shao returned the power to the king and assisted him, the Zhou dynasty was revived). Yi-hai, Bing-zi, Ding-chou, Wu-yin, Ji-mao, Geng-chen, Xin-si, Ren-wu, Gui-wei, Jia-shen, Yi-you, Bing-xu, Ding-hai, Wu-zi, Ji-chou, Geng-yin, Xin-mao, Ren-chen, Gui-si, Jia-wu.

Yi-wei, 22nd year, the Third Patriarch of the Chilatra country, Venerable Shanhawasana, transmitted the Dharma to Venerable Upagupta. The verse says: 'What is not Dharma is also not mind; without mind, there is also no Dharma. When speaking of the Dharma of the mind, this Dharma is not the Dharma of the mind.' After transmitting the Dharma, he hid in the Elephant White Mountain south of Kashmir. Later, in Samadhi, he saw that many of Upagupta's five hundred disciples were lazy and lax, so he went there and manifested the Dragon Swift Samadhi to subdue them. Then he manifested eighteen transformations and entered the Fire Light Samadhi, burning his body (as recorded in 'Wudeng Huiyuan').

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燈)。

丙申　丁酉　戊戌　己亥　庚子　辛丑　壬寅　癸卯　甲辰　乙巳　丙午　丁未　戊申　己酉　庚戌　辛亥　壬子　癸丑　甲寅　乙卯　丙辰　丁巳　戊午　己未四十六年　庚申幽王元年　辛酉　壬戌　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳　庚午十一年(西戎弒王)　辛未平王元(諸侯奉王遷都於洛。是謂東周)　壬申二年(諸侯浸盛政由方伯)　癸酉　甲戌　乙亥　丙子　丁丑　戊寅　己卯　庚辰　辛巳　壬午　癸未　甲申　乙酉　丙戌　丁亥　戊子　己丑　庚寅　辛卯　壬辰　癸巳　甲午　乙未　丙申　丁酉　戊戌　己亥

庚子三十年　西天四祖優波鞠多尊者。付法于提多迦。偈曰。心自本來心。本心非有法。有法有本心。非心非本法。乃踴身虛空。呈十八變。復于本座。跏趺而逝(五燈)。

辛丑　壬寅　癸卯　甲辰　乙巳　丙午　丁未　戊申　己酉　庚戌　辛亥　壬子　癸丑　甲寅　乙卯　丙辰　丁巳　戊午　己未四十九(魯隱公元年也。孔子修魯史春秋。以是歲始)　庚申　辛酉　壬戌威王元年　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳　庚午九年(魯威公元年)　辛未　壬申　癸酉　甲戌　乙亥　丙子　丁丑　戊寅　己卯　庚辰　辛巳　壬午　癸未　甲申二十三

【現代漢語翻譯】 現代漢語譯本 丙申、丁酉、戊戌、己亥、庚子、辛丑、壬寅、癸卯、甲辰、乙巳、丙午、丁未、戊申、己酉、庚戌、辛亥、壬子、癸丑、甲寅、乙卯、丙辰、丁巳、戊午、己未四十六年，庚申幽王元年，辛酉、壬戌、癸亥、甲子、乙丑、丙寅、丁卯、戊辰、己巳、庚午十一年（西戎弒王），辛未平王元年（諸侯擁立平王並將都城遷到洛邑，這就是東周），壬申二年（諸侯勢力逐漸強大，政事由方伯主持），癸酉、甲戌、乙亥、丙子、丁丑、戊寅、己卯、庚辰、辛巳、壬午、癸未、甲申、乙酉、丙戌、丁亥、戊子、己丑、庚寅、辛卯、壬辰、癸巳、甲午、乙未、丙申、丁酉、戊戌、己亥。

庚子三十年，西天四祖優波鞠多尊者（Upagupta）將佛法傳給提多迦（Dhitika），並留下偈語：『心自本來心，本心非有法。有法有本心，非心非本法。』隨後踴身飛向虛空，示現十八種變化，又回到原來的座位，結跏趺坐而逝。（出自《五燈會元》）。

辛丑、壬寅、癸卯、甲辰、乙巳、丙午、丁未、戊申、己酉、庚戌、辛亥、壬子、癸丑、甲寅、乙卯、丙辰、丁巳、戊午、己未四十九年（魯隱公元年，孔子開始編撰魯國史書《春秋》，從這年開始），庚申、辛酉、壬戌威王元年，癸亥、甲子、乙丑、丙寅、丁卯、戊辰、己巳、庚午九年（魯威公元年），辛未、壬申、癸酉、甲戌、乙亥、丙子、丁丑、戊寅、己卯、庚辰、辛巳、壬午、癸未、甲申二十三年。

【English Translation】 English version Bing Shen, Ding You, Wu Xu, Ji Hai, Geng Zi, Xin Chou, Ren Yin, Gui Mao, Jia Chen, Yi Si, Bing Wu, Ding Wei, Wu Shen, Ji You, Geng Xu, Xin Hai, Ren Zi, Gui Chou, Jia Yin, Yi Mao, Bing Chen, Ding Si, Wu Wu, Ji Wei, year 46, Geng Shen, year 1 of King You, Xin You, Ren Xu, Gui Hai, Jia Zi, Yi Chou, Bing Yin, Ding Mao, Wu Chen, Ji Si, Geng Wu, year 11 (King was murdered by the Western Rong), Xin Wei, year 1 of King Ping (The lords supported King Ping and moved the capital to Luoyi, which is called the Eastern Zhou), Ren Shen, year 2 (The lords gradually became powerful, and the government was controlled by the Fangbo), Gui You, Jia Xu, Yi Hai, Bing Zi, Ding Chou, Wu Yin, Ji Mao, Geng Chen, Xin Si, Ren Wu, Gui Wei, Jia Shen, Yi You, Bing Xu, Ding Hai, Wu Zi, Ji Chou, Geng Yin, Xin Mao, Ren Chen, Gui Si, Jia Wu, Yi Wei, Bing Shen, Ding You, Wu Xu, Ji Hai.

Geng Zi, year 30, the Fourth Ancestor of the Western Heaven, Venerable Upagupta (優波鞠多尊者), passed the Dharma to Dhitika (提多迦), with the verse: 'The mind is originally the mind itself; the original mind is not a dharma. Having dharma, having the original mind, is neither mind nor original dharma.' Then he leaped into the void, displaying eighteen transformations, and returned to his original seat, sitting in full lotus posture and passed away. (From 'Wudeng Huiyuan' 五燈會元).

Xin Chou, Ren Yin, Gui Mao, Jia Chen, Yi Si, Bing Wu, Ding Wei, Wu Shen, Ji You, Geng Xu, Xin Hai, Ren Zi, Gui Chou, Jia Yin, Yi Mao, Bing Chen, Ding Si, Wu Wu, Ji Wei, year 49 (Year 1 of Duke Yin of Lu. Confucius began compiling the history of Lu, 'Spring and Autumn Annals,' from this year), Geng Shen, Xin You, Ren Xu, year 1 of King Wei, Gui Hai, Jia Zi, Yi Chou, Bing Yin, Ding Mao, Wu Chen, Ji Si, Geng Wu, year 9 (Year 1 of Duke Wei of Lu), Xin Wei, Ren Shen, Gui You, Jia Xu, Yi Hai, Bing Zi, Ding Chou, Wu Yin, Ji Mao, Geng Chen, Xin Si, Ren Wu, Gui Wei, Jia Shen, year 23.

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年　乙酉莊王元年　丙戌　丁亥　戊子(魯莊公元年)

己丑五年　五祖提多迦尊者。于中天竺國。以法付彌遮迦尊者。偈曰。通達本法心。無法無非法。悟了同未悟。無心得無法。遂示寂(五燈)。

庚寅　辛卯　壬辰　癸巳

甲午十年(魯莊公七年)　夏四月五日辛亥。恒星不現。星殞如雨。乃西方文殊菩薩。于雪山化五百仙人。而歸本國。光明掩于常星不見也(北山錄。初隋費長房。撰三寶紀。指此年為佛初生之年者非也)。

乙未　丙申十二(齊相用管仲為相)　丁酉　戊戌　己亥十五年　庚子僖王元年　辛丑二年(齊桓始霸)　壬寅　癸卯　甲辰　乙巳惠王元年　丙午　丁未　戊申　己酉　庚戌　辛亥　壬子　癸丑　甲寅　乙卯　丙辰　丁巳　戊午　己未　庚申十六(魯閔公元年)　辛酉　壬戌十八(魯僖公元年)　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳二十五年　庚午襄王元年　辛未　壬申　癸酉　甲戌　乙亥　丙子　丁丑　戊寅　己卯　庚辰　辛巳　壬午　癸未

甲申十五年　西天六祖彌遮迦尊者。以法付婆須蜜多尊者。偈曰。無心無可得。說得不名法。若了心非心。始解心心法。遂示寂。

乙酉　丙戌　丁亥　戊子　己丑　庚寅　辛卯　壬辰　癸巳　甲

【現代漢語翻譯】 現代漢語譯本 年 乙酉莊王元年 丙戌 丁亥 戊子(魯莊公元年)

己丑五年 五祖提多迦尊者(Dhitika)。于中天竺國，將佛法傳付給彌遮迦尊者(Mishaka)，並留下偈語：『通達本法心，無法無非法。悟了同未悟，無心得無法。』 隨後圓寂（《五燈會元》）。

庚寅 辛卯 壬辰 癸巳

甲午十年(魯莊公七年) 夏四月五日辛亥，恒星不現，星殞如雨。乃西方文殊菩薩(Manjushri)。于雪山化五百仙人，而歸本國。光明掩于常星不見也（《北山錄》。初隋費長房。撰《三寶紀》。指此年為佛初生之年者非也）。

乙未 丙申十二(齊相用管仲為相) 丁酉 戊戌 己亥十五年 庚子僖王元年 辛丑二年(齊桓始霸) 壬寅 癸卯 甲辰 乙巳惠王元年 丙午 丁未 戊申 己酉 庚戌 辛亥 壬子 癸丑 甲寅 乙卯 丙辰 丁巳 戊午 己未 庚申十六(魯閔公元年) 辛酉 壬戌十八(魯僖公元年) 癸亥 甲子 乙丑 丙寅 丁卯 戊辰 己巳二十五年 庚午襄王元年 辛未 壬申 癸酉 甲戌 乙亥 丙子 丁丑 戊寅 己卯 庚辰 辛巳 壬午 癸未

甲申十五年 西天六祖彌遮迦尊者(Mishaka)。將佛法傳付給婆須蜜多尊者(Vasumitra)，並留下偈語：『無心無可得，說得不名法。若了心非心，始解心心法。』 隨後圓寂。

乙酉 丙戌 丁亥 戊子 己丑 庚寅 辛卯 壬辰 癸巳 甲

【English Translation】 English version Year Yi-You, the first year of King Zhuang; Bing-Xu; Ding-Hai; Wu-Zi (the first year of Duke Zhuang of Lu)

The fifth year of Ji-Chou. The fifth ancestor, Venerable Dhitika, in Central India, passed the Dharma to Venerable Mishaka, with the following verse: 'Penetrating the mind of the original Dharma, there is no Dharma and no non-Dharma. Enlightenment is the same as non-enlightenment; without mind, one obtains no Dharma.' Then he entered Parinirvana (from 'Wudeng Huiyuan').

Geng-Yin; Xin-Mao; Ren-Chen; Gui-Si

The tenth year of Jia-Wu (the seventh year of Duke Zhuang of Lu). On Xin-Hai, the fifth day of the fourth month of summer, fixed stars did not appear, and stars fell like rain. This was because Manjushri Bodhisattva of the West transformed five hundred immortals on Snow Mountain and returned to his country. The light was obscured, and the ordinary stars were not seen (from 'Beishan Lu'. Initially, Fei Changfang of the Sui Dynasty compiled 'Sanbao Ji', but it is incorrect to designate this year as the year of Buddha's birth).

Yi-Wei; Bing-Shen, the twelfth year (Duke Huan of Qi employed Guan Zhong as his minister); Ding-You; Wu-Xu; the fifteenth year of Ji-Hai; the first year of King Xi of Geng-Zi; the second year of Xin-Chou (Duke Huan of Qi began his hegemony); Ren-Yin; Gui-Mao; Jia-Chen; the first year of King Hui of Yi-Si; Bing-Wu; Ding-Wei; Wu-Shen; Ji-You; Geng-Xu; Xin-Hai; Ren-Zi; Gui-Chou; Jia-Yin; Yi-Mao; Bing-Chen; Ding-Si; Wu-Wu; Ji-Wei; Geng-Shen, the sixteenth year (the first year of Duke Min of Lu); Xin-You; Ren-Xu, the eighteenth year (the first year of Duke Xi of Lu); Gui-Hai; Jia-Zi; Yi-Chou; Bing-Yin; Ding-Mao; Wu-Chen; Ji-Si, the twenty-fifth year; the first year of King Xiang of Geng-Wu; Xin-Wei; Ren-Shen; Gui-You; Jia-Xu; Yi-Hai; Bing-Zi; Ding-Chou; Wu-Yin; Ji-Mao; Geng-Chen; Xin-Si; Ren-Wu; Gui-Wei

The fifteenth year of Jia-Shen. The sixth ancestor of the Western Heaven, Venerable Mishaka, passed the Dharma to Venerable Vasumitra, with the following verse: 'Without mind, nothing can be obtained; what is spoken is not called Dharma. If one understands that the mind is not the mind, one then understands the Dharma of the mind.' Then he entered Parinirvana.

Yi-You; Bing-Xu; Ding-Hai; Wu-Zi; Ji-Chou; Geng-Yin; Xin-Mao; Ren-Chen; Gui-Si; Jia

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午　乙未二十六(魯文公元年)　丙申　丁酉　戊戌　己亥　庚子　辛丑　壬寅三十三年　癸卯頃王元年　甲辰　乙巳　丙午　丁未　戊申　己酉正王元年　庚戌　辛亥　壬子　癸丑五年(魯宣公元年)

甲寅六年　梓潼帝君。降筆有言。予聞方外之言曰。西方之國有大聖人古皇先生者。視死生如朝暮。等冤仇如夢覺。浮生不久。求于無生者也。予嘗慕之。及逢隱者歌之。乃謂曰。適聆妙理。深契愚衷。愿惠格言。隱者嘆曰。指予以心印。授予以正法。此西方大聖人歸寂法也。能念習之。可度生死。可成正覺。若中道而廢。亦可為神仙。予受教焉(化書其書雖不紀年。今參詳乃此時故。今附此年。下後仿此)。

乙卯定王元年(楚莊王問九鼎輕重)　丙辰

丁巳三年　九月十四日。老聃生於楚國陳郡苦縣賴鄉曲仁里。姓李名耳。字伯陽。謚聃也(老子之生。距佛之滅。凡三百四十六年)。

戊午　己未　庚申　辛酉　壬戌　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳　庚午

辛未十七年(魯成公元年)　西天七祖婆須密多尊者。以法付佛陀難提尊者。偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。遂示寂(五燈)。

壬申　癸酉　甲戌　乙亥　丙子簡王元年　丁

【現代漢語翻譯】 現代漢語譯本 午 乙未二十六年（魯文公元年） 丙申 丁酉 戊戌 己亥 庚子 辛丑 壬寅三十三年 癸卯頃王元年 甲辰 乙巳 丙午 丁未 戊申 己酉正王元年 庚戌 辛亥 壬子 癸丑五年（魯宣公元年）。

甲寅六年，梓潼帝君降筆說道：『我聽說方外之言說，西方之國有位大聖人，名叫古皇先生，他看待生死就像看待早晚，看待冤仇就像看待夢醒。認為人生的短暫，應該追求不生不滅的境界。』我曾經仰慕他，等到遇到隱士歌頌他，於是對隱士說：『我剛剛聽到了精妙的道理，深深地契合了我的心意，希望您能賜予我格言。』隱士嘆息道：『用我的心印來指引你，用我的正法來傳授你，這是西方大聖人歸於寂滅的方法。』如果能夠唸誦學習它，就可以超脫生死，可以成就正覺。如果中途廢棄，也可以成為神仙。我接受了他的教誨。（《化書》這本書雖然沒有記載年份，但現在參詳起來應該是這個時候，所以現在附在這裡，後面的也仿照這樣做）。

乙卯定王元年（楚莊王問九鼎輕重） 丙辰。

丁巳三年，九月十四日，老聃（Lao Dan，老子本名）生於楚國陳郡苦縣賴鄉曲仁里，姓李名耳，字伯陽，謚號為聃。（老子出生距離佛陀滅度，共三百四十六年）。

戊午 己未 庚申 辛酉 壬戌 癸亥 甲子 乙丑 丙寅 丁卯 戊辰 己巳 庚午。

辛未十七年（魯成公元年），西天七祖婆須密多尊者（Vasumitra）將佛法傳付給佛陀難提尊者（Buddhanandi），偈語說：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』 於是示寂。（《五燈會元》）。

壬申 癸酉 甲戌 乙亥 丙子簡王元年 丁

【English Translation】 English version Wu (Earth-Sheep) 26th year (Year 1 of Duke Wen of Lu) Bing Shen, Ding You, Wu Xu, Ji Hai, Geng Zi, Xin Chou, Ren Yin, 33rd year, Gui Mao, Year 1 of King Qing, Jia Chen, Yi Si, Bing Wu, Ding Wei, Wu Shen, Ji You, Year 1 of King Zheng, Geng Xu, Xin Hai, Ren Zi, Gui Chou, 5th year (Year 1 of Duke Xuan of Lu).

Jia Yin, 6th year, Emperor Zitong descended and wrote: 'I have heard from those beyond the mundane that in the Western lands, there is a great sage called Ancient Emperor (Gu Huang) who views life and death as morning and evening, and regards grievances as awakening from a dream. Life is fleeting, and one should seek that which is unborn.' I once admired him, and when I encountered a hermit who sang of him, I said to the hermit, 'I have just heard the wonderful truth, which deeply resonates with my heart. I hope you can bestow upon me some wise words.' The hermit sighed and said, 'I will guide you with my mind-seal and impart to you the true Dharma. This is the method by which the great sage of the West returns to stillness.' If one can recite and practice it, one can transcend birth and death and attain perfect enlightenment. If one abandons it halfway, one can also become a celestial being. I received his teachings. (Although the book 'Hua Shu' does not record the year, after careful consideration, it should be this time, so it is attached here, and the following will follow this example).

Yi Mao, Year 1 of King Ding (King Zhuang of Chu asks about the weight of the Nine Cauldrons), Bing Chen.

Ding Si, 3rd year, on the 14th day of the ninth month, Lao Dan (Lao Dan, Lao Tzu's given name) was born in Quren Village, Laixiang Township, Ku County, Chen Commandery, Chu State. His surname was Li, his given name was Er, his courtesy name was Boyang, and his posthumous title was Dan. (Lao Tzu's birth was 346 years before the Nirvana of the Buddha).

Wu Wu, Ji Wei, Geng Shen, Xin You, Ren Xu, Gui Hai, Jia Zi, Yi Chou, Bing Yin, Ding Mao, Wu Chen, Ji Si, Geng Wu.

Xin Wei, 17th year (Year 1 of Duke Cheng of Lu), the Seventh Ancestor of the Western Heaven, Venerable Vasumitra (婆須密多尊者), passed the Dharma to Venerable Buddhanandi (佛陀難提尊者), with the verse: 'The mind is like the realm of emptiness, showing the Dharma equal to emptiness. When emptiness is realized, there is neither 'is' nor 'is not'.' Then he entered Nirvana (from 'Wudeng Huiyuan').

Ren Shen, Gui You, Jia Xu, Yi Hai, Bing Zi, Year 1 of King Jian, Ding

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丑　戊寅　己卯四年(老子仕周為守藏吏)　庚辰　辛巳　壬午　癸未　甲申　乙酉　丙戌　丁亥

戊子十三年　老子遷為柱下史。自是五十四年。一職不遷。時人目為吏隱。

己丑十四年(魯襄公元年)。

庚寅靈王元年　辛卯　壬辰　癸巳　甲午　乙未　丙申　丁酉　戊戌　己亥　庚子　辛丑　壬寅　癸卯　甲辰　乙巳　丙午　丁未　戊申　己酉　庚戌二十一(魯襄公二十二年)

十一月庚子孔子生於魯國陬邑平鄉。母顏氏。禱于尼丘而生。故名丘。字仲尼(孔子之生。距佛之滅凡四百年)。

辛亥　壬子　癸丑　甲寅　乙卯　丙辰　丁巳景王元年　戊午　己未　庚申四年(魯昭公元年)　辛酉　壬戌　癸亥　甲子　乙丑

丙寅十年　西天八祖佛陀難提尊者。以法付伏馱密多尊者。偈曰。虛空無內外。心法亦如是。若了虛空故。是達真如理。遂示寂。

丁卯　戊辰　己巳　庚午　辛未　壬申　癸酉　甲戌

乙亥十九年　孔子朝周。問禮于柱下史老聃。老子時年七十九。孔子年二十六(統紀一云。丙寅年孔見老子)。

丙子　丁丑　戊寅　己卯　庚辰　辛巳二十五年

壬午敬王元年　周柱下史老聃。時年八十六歲。以王室陵遲。遂去周。與散關令尹

【現代漢語翻譯】 現代漢語譯本 丑 戊寅 己卯四年（Laozi 老子在周朝擔任守藏吏）庚辰 辛巳 壬午 癸未 甲申 乙酉 丙戌 丁亥

戊子十三年，Laozi 老子陞遷為柱下史。自此五十四年，職位未變動。當時的人認為他是隱居的官吏。

己丑十四年（魯襄公元年）。

庚寅靈王元年 辛卯 壬辰 癸巳 甲午 乙未 丙申 丁酉 戊戌 己亥 庚子 辛丑 壬寅 癸卯 甲辰 乙巳 丙午 丁未 戊申 己酉 庚戌二十一（魯襄公二十二年）

十一月庚子，Kongzi 孔子出生于魯國陬邑平鄉。母親顏氏在尼丘山祈禱後生下了他，因此取名丘，字仲尼。（Kongzi 孔子的出生距離佛陀涅槃大約四百年）。

辛亥 壬子 癸丑 甲寅 乙卯 丙辰 丁巳景王元年 戊午 己未 庚申四年（魯昭公元年）辛酉 壬戌 癸亥 甲子 乙丑

丙寅十年，西天八祖佛陀難提尊者（Buddhanandi）將佛法傳付給伏馱密多尊者（Buddhamitra），偈語說：『虛空無內外，心法亦如是。若了虛空故，是達真如理。』 隨後示寂。

丁卯 戊辰 己巳 庚午 辛未 壬申 癸酉 甲戌

乙亥十九年，Kongzi 孔子前往周朝，向柱下史Lao Dan 老聃請教禮儀。當時Laozi 老子七十九歲，Kongzi 孔子二十六歲。（《統紀》一說，丙寅年Kongzi 孔子拜見了Laozi 老子）。

丙子 丁丑 戊寅 己卯 庚辰 辛巳二十五年

壬午敬王元年，周朝柱下史Lao Dan 老聃，時年八十六歲，因為王室衰敗，於是離開了周朝，與散關令尹

【English Translation】 English version Chou, Wu-yin, Ji-mao, year 4 (Laozi 老子 served as the Keeper of Archives in the Zhou dynasty), Geng-chen, Xin-si, Ren-wu, Gui-wei, Jia-shen, Yi-you, Bing-xu, Ding-hai.

In the 13th year of Wu-zi, Laozi 老子 was promoted to the Historian of the Pillar. For the next 54 years, he did not move from his position. People at the time considered him a recluse official.

Ji-chou, year 14 (Year 1 of Duke Xiang of Lu).

Geng-yin, year 1 of King Ling, Xin-mao, Ren-chen, Gui-si, Jia-wu, Yi-wei, Bing-shen, Ding-you, Wu-xu, Ji-hai, Geng-zi, Xin-chou, Ren-yin, Gui-mao, Jia-chen, Yi-si, Bing-wu, Ding-wei, Wu-shen, Ji-you, Geng-xu, year 21 (Year 22 of Duke Xiang of Lu).

In the 11th month of Geng-zi, Kongzi 孔子 was born in the village of Pingxiang in Zouyi, Lu. His mother, Yan Shi, prayed at Niqiu Mountain and gave birth to him, hence the name Qiu, courtesy name Zhongni. (The birth of Kongzi 孔子 was approximately 400 years after the Nirvana of the Buddha).

Xin-hai, Ren-zi, Gui-chou, Jia-yin, Yi-mao, Bing-chen, Ding-si, year 1 of King Jing, Wu-wu, Ji-wei, Geng-shen, year 4 (Year 1 of Duke Zhao of Lu), Xin-you, Ren-xu, Gui-hai, Jia-zi, Yi-chou.

In the 10th year of Bing-yin, the eighth patriarch of the Western Heaven, Buddhanandi 佛陀難提尊者, passed the Dharma to Buddhamitra 伏馱密多尊者, with the verse: 'The void has no inside or outside, the mind-dharma is also like this. If you understand the void, you will attain the true suchness principle.' Then he entered Nirvana.

Ding-mao, Wu-chen, Ji-si, Geng-wu, Xin-wei, Ren-shen, Gui-you, Jia-xu.

In the 19th year of Yi-hai, Kongzi 孔子 went to the Zhou dynasty and asked Lao Dan 老聃, the Historian of the Pillar, about rituals. At that time, Laozi 老子 was 79 years old, and Kongzi 孔子 was 26 years old. (The Comprehensive Records say that Kongzi 孔子 met Laozi 老子 in the year of Bing-yin).

Bing-zi, Ding-chou, Wu-yin, Ji-mao, Geng-chen, Xin-si, year 25.

Ren-wu, year 1 of King Jing, Lao Dan 老聃, the Historian of the Pillar of the Zhou dynasty, was 86 years old. Because the royal family was declining, he left the Zhou dynasty and the magistrate of San Pass, Yin.

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喜。西遊流沙。死於扶風郡。葬于槐里。老子嘗至罽賓國。見浮圖自傷不及。乃說偈供養。對像陳情云。我生何以晚。佛出一何早。不見釋迦文。心中常懊惱。故詠史詩云。七雄戈戟亂如麻。四海無人得坐家。老氏卻思西域住。便將徐甲去流沙。是年佛滅已四百三十一年矣(世謂老子化胡者。出於晉惠帝時。道士王浮。改西域傳。為化胡經。以誣於世。魏世道士姜斌。復引偽撰開天經。當時為僧曇謨辨妄。姜斌獲罪。唐高宗朝。復追僧道。定奪化胡經真偽。而僧法明指其妄。於是敕搜天下化胡經焚棄。不在道經之數。凡道經有記化胡事者。並皆削除。有司條。為罪制。自是化胡之說泯矣。況道家西升經云。吾師化游西竺。善入泥洹。此老君親口宣說也。而符子亦云。老子之師名釋迦文。則吾教清凈法行經。以大迦葉為老聃。信不誣矣)。

癸未　甲申　乙酉　丙戌　丁亥　戊子　己丑　庚寅　辛卯　壬辰十一年(魯定公元年)　癸巳　甲午　乙未　丙申　丁酉　戊戌　己亥　庚子

辛丑(魯以孔丘為司寇)　壬寅　癸卯(孔子去魯適衛)　甲辰　乙巳(孔子之宋又如陳)　丙午　丁未二十六　戊申(孔子復過宋)　己酉(孔子在陳)　庚戌(孔子之蔡)　辛亥　壬子(孔子復至陳)　癸丑

甲寅三

【現代漢語翻譯】 現代漢語譯本： 喜（人名）。西遊流沙（地名）。死於扶風郡（地名）。葬于槐里（地名）。老子曾經到過罽賓國（地名），見到浮圖（佛陀）自嘆不如。於是說了偈頌供養，對著佛像陳述心意說：『我出生為何如此晚，佛陀出世為何如此早？沒能見到釋迦文（佛陀），心中常常懊惱。』所以詠史詩說：『七雄的戈戟戰亂如麻，天下無人能夠安穩地坐於家中。老子卻想去西域居住，便帶著徐甲去了流沙。』那年是佛陀涅槃后的四百三十一年。（世人所說的老子化胡的說法，出自晉惠帝時期，道士王浮，更改西域傳，寫成化胡經，用來欺騙世人。魏朝的道士姜斌，又引用偽造的開天經。當時僧人曇謨辨別其虛妄，姜斌獲罪。唐高宗時期，又追究僧道，裁定化胡經的真偽，於是僧人法明指出其虛妄。於是下令搜查天下化胡經焚燬，不在道經之列。凡是道經有記載化胡事情的，全部都刪除。有關部門列為罪制。從此化胡的說法就消失了。況且道家的西升經說：『我的老師化游西竺（印度），善於進入泥洹（涅槃）。』這是老君親口宣說的。而且符子也說，老子的老師名叫釋迦文。那麼我們的教派清凈法行經，以大迦葉（佛陀弟子）為老聃（老子），確實不虛假）。

癸未 甲申 乙酉 丙戌 丁亥 戊子 己丑 庚寅 辛卯 壬辰十一年（魯定公元年） 癸巳 甲午 乙未 丙申 丁酉 戊戌 己亥 庚子

辛丑（魯國任用孔丘為司寇） 壬寅 癸卯（孔子離開魯國前往衛國） 甲辰 乙巳（孔子到宋國又到陳國） 丙午 丁未二十六 戊申（孔子再次經過宋國） 己酉（孔子在陳國） 庚戌（孔子到蔡國） 辛亥 壬子（孔子再次到達陳國） 癸丑

甲寅三年

【English Translation】 English version: Xi (personal name). Traveled west to Liusha (place name). Died in Fufeng Commandery (place name). Buried in Huali (place name). Laozi once went to Jibin State (place name) and, seeing the Futu (Buddha), lamented his inferiority. Thereupon, he recited a gatha (verse) as an offering, expressing his feelings before the Buddha's image, saying, 'Why was I born so late, and why did the Buddha appear so early? Not having seen Shakyamuni (Buddha), my heart is constantly filled with regret.' Therefore, a poem on historical events says, 'The spears and halberds of the Seven Powers are in chaotic disarray, and no one in the world can sit peacefully at home. Laozi, however, thought of living in the Western Regions, and so he took Xu Jia to Liusha.' That year was four hundred and thirty-one years after the Buddha's Nirvana. (The popular saying that Laozi converted the barbarians originated during the reign of Emperor Hui of Jin, when the Daoist Wang Fu altered the Records of the Western Regions, writing the Scripture of Converting the Barbarians to deceive the world. The Daoist Jiang Bin of the Wei dynasty also cited the falsely created Scripture of the Opening of Heaven. At that time, the monk Tanmo refuted its falsehood, and Jiang Bin was convicted. During the reign of Emperor Gaozong of Tang, monks and Daoists were again investigated to determine the authenticity of the Scripture of Converting the Barbarians, and the monk Faming pointed out its falsehood. Thereupon, an edict was issued to search for and burn all copies of the Scripture of Converting the Barbarians throughout the land, excluding it from the Daoist canon. All Daoist scriptures that recorded the conversion of the barbarians were completely deleted. The relevant authorities listed it as a crime. From then on, the saying of converting the barbarians disappeared. Moreover, the Daoist Scripture of Western Ascension says, 'My teacher transformed and traveled to Western India, skillfully entering Nirvana.' This was personally declared by Lao Jun. Furthermore, Fu Zi also said that Laozi's teacher was named Shakyamuni. Therefore, our sect's Scripture of Pure Dharma Practice takes Mahakashyapa (Buddha's disciple) as Lao Dan (Laozi), which is indeed not false).

Guiwei, Jiashen, Yiyou, Bingxu, Dinghai, Wuzi, Jichou, Gengyin, Xinmao, Renchen, eleven years (the first year of Duke Ding of Lu), Guisi, Jiawu, Yiwei, Bingshen, Dingyou, Wuxu, Jihai, Gengzi

Xinchou (Lu appointed Kong Qiu as Sikou), Renyin, Guimao (Confucius left Lu for Wei), Jiachen, Yisi (Confucius went to Song and then to Chen), Bingwu, Dingwei, twenty-six, Wushen (Confucius passed through Song again), Jiyou (Confucius was in Chen), Gengxu (Confucius went to Cai), Xinhai, Renzi (Confucius arrived in Chen again), Guichou

Jiayin, three years

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十三年　西天九祖伏馱密多尊者。以法付脅尊者。偈曰。真理本無名。因名顯真理。受得真真法。非真亦非偽。遂示寂。

乙卯　丙辰(孔子自陳之衛)　丁巳(孔子反魯定六經)　戊午　己未　庚申(孔子作春秋以是年絕筆)　辛酉

壬戌　四月孔子薨。壽年七十三歲。吾教清凈法行經。以孔子是儒童菩薩(辨正論)。

癸亥　甲子　乙丑元王元年　丙寅　丁卯　戊辰　己巳　庚午　辛未　壬申　癸酉正定王元年(左傳終是年也)

甲戌二年　鄭列子禦寇隱居不仕。著書十篇。中曰。昔商太宰[(一/韋)*否]。問于孔子曰。夫子聖者歟。曰丘博學強記。非聖人也。三王聖者歟。曰三王善用智勇。聖非丘所知。五帝聖者歟曰。五帝善用仁信。聖非丘所知。曰三皇聖者歟。曰三皇善用時政。聖非丘所知。太宰大駭曰。然則孰為聖人乎。夫子有間動容而對曰。丘聞西方有大聖焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎人無能名焉(列子○其書本不紀年。今附於此)。

乙亥　丙子　丁丑　戊寅　己卯　庚辰　辛巳　壬午　癸未　甲申　乙酉　丙戌　丁亥　戊子　己丑　庚寅

辛卯十九年　世尊滅度。至此五百年○天竺國無著菩薩出世。宏闡宗教。其弟天親菩薩。初尚小

【現代漢語翻譯】 現代漢語譯本 十三年，西天九祖伏馱密多尊者（Ninth Patriarch of the West, Bhadramitra）將佛法傳付給脅尊者（Parsva）。偈語說：『真理原本沒有名稱，因為有了名稱才顯現真理。接受了真正的佛法，就既不是真也不是假。』 於是示寂。

乙卯，丙辰（孔子從陳國前往衛國），丁巳（孔子從衛國返回魯國，修訂六經），戊午，己未，庚申（孔子創作《春秋》，於此年絕筆），辛酉。

壬戌，四月孔子去世，享年七十三歲。我們的教派《清凈法行經》認為孔子是儒童菩薩（辨正論）。

癸亥，甲子，乙丑元王元年，丙寅，丁卯，戊辰，己巳，庚午，辛未，壬申，癸酉正定王元年（《左傳》於此年完結）。

甲戌二年，鄭國的列子禦寇隱居不仕，著書十篇。其中說：『從前商太宰[(一/韋)*否]問孔子說：『先生是聖人嗎？』孔子說：『我博學強記，不是聖人。』『三王是聖人嗎？』孔子說：『三王善於運用智謀和勇敢，聖人不是我所能知道的。』『五帝是聖人嗎？』孔子說：『五帝善於運用仁德和誠信，聖人不是我所能知道的。』『三皇是聖人嗎？』孔子說：『三皇善於運用時勢和政事，聖人不是我所能知道的。』太宰非常驚訝地說：『那麼誰是聖人呢？』孔子稍作停頓，神色莊重地回答說：『我聽說西方有大聖人，不治理卻能使天下不亂，不說話卻能使人信服，不施教化而百姓自然遵行，他的德行廣大無邊，沒有人能夠形容他（列子○此書原本沒有紀年，現在附在這裡）。』

乙亥，丙子，丁丑，戊寅，己卯，庚辰，辛巳，壬午，癸未，甲申，乙酉，丙戌，丁亥，戊子，己丑，庚寅。

辛卯十九年，世尊（釋迦摩尼佛，Sakyamuni Buddha）滅度。到這個時候五百年○天竺國（India）的無著菩薩（Asanga）出世，弘揚闡述佛教的教義。他的弟弟天親菩薩（Vasubandhu），最初還崇尚小乘佛教。

【English Translation】 English version In the thirteenth year, Venerable Bhadramitra (Ninth Patriarch of the West) transmitted the Dharma to Parsva (Parsva). The verse says: 'The true principle originally has no name; it is through names that the true principle is revealed. Having received the true Dharma, it is neither true nor false.' Then he entered Nirvana.

Yi-Mao, Bing-Chen (Confucius went from Chen to Wei), Ding-Si (Confucius returned from Wei to Lu and revised the Six Classics), Wu-Wu, Ji-Wei, Geng-Shen (Confucius wrote the 'Spring and Autumn Annals,' ceasing his writing in this year), Xin-You.

Ren-Xu, in the fourth month, Confucius passed away at the age of seventy-three. Our school's 'Pure Dharma Conduct Sutra' considers Confucius to be a Ju-tong Bodhisattva (Bian Zheng Lun).

Gui-Hai, Jia-Zi, Yi-Chou, the first year of King Yuan, Bing-Yin, Ding-Mao, Wu-Chen, Ji-Si, Geng-Wu, Xin-Wei, Ren-Shen, Gui-You, the first year of King Zhengding (the 'Zuo Zhuan' ended in this year).

Jia-Xu, the second year, Liezi Yukou of Zheng retired from officialdom and wrote ten chapters. Among them, it says: 'In the past, the Grand Master [(一/韋)*否] of Shang asked Confucius, 'Master, are you a sage?' Confucius said, 'I am learned and have a good memory, but I am not a sage.' 'Are the Three Kings sages?' Confucius said, 'The Three Kings were good at using wisdom and courage, but I do not know what a sage is.' 'Are the Five Emperors sages?' Confucius said, 'The Five Emperors were good at using benevolence and trustworthiness, but I do not know what a sage is.' 'Are the Three Sovereigns sages?' Confucius said, 'The Three Sovereigns were good at using the times and politics, but I do not know what a sage is.' The Grand Master was greatly astonished and said, 'Then who is a sage?' Confucius paused for a moment, and with a solemn expression, replied, 'I have heard that in the West there is a great sage who governs without governing and yet there is no chaos, who speaks without speaking and yet is trusted, who transforms without transforming and yet people follow him. His virtue is vast and boundless, and no one can name him (Liezi ○ This book originally did not record years, but it is attached here now).'

Yi-Hai, Bing-Zi, Ding-Chou, Wu-Yin, Ji-Mao, Geng-Chen, Xin-Si, Ren-Wu, Gui-Wei, Jia-Shen, Yi-You, Bing-Xu, Ding-Hai, Wu-Zi, Ji-Chou, Geng-Yin.

Xin-Mao, the nineteenth year, the World Honored One (Sakyamuni Buddha) passed into Nirvana. Five hundred years after this ○ Bodhisattva Asanga (Asanga) appeared in India (India), widely expounding the teachings of Buddhism. His younger brother, Bodhisattva Vasubandhu (Vasubandhu), initially favored Hinayana Buddhism.

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乘。造論五百部。后契悟大乘。復造大乘論五百部。時號千部論師(統紀)。

壬辰　癸巳

甲午二十二年　西天十祖脅尊者。以法付富那夜奢。偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。遂示寂(五燈云己亥歲示寂)。

乙未　丙申　丁酉　戊戌　己亥　庚子　辛丑考王元年　壬寅　癸卯　甲辰　乙巳　丙午　丁未　戊申　己酉　庚戌　辛亥　壬子　癸丑　甲寅　乙卯　丙辰威烈王元年　丁巳　戊午　己未　庚申　辛酉　壬戌　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳　庚午　辛未　壬申　癸酉　甲戌　乙亥　丙子　丁丑　戊寅二十三(韓魏趙為諸侯通鑑始於此)　己卯　庚辰安王元年　辛巳　壬午三年(秦惠公元年)　癸未　甲申　乙酉　丙戌　丁亥　戊子　己丑　庚寅　辛卯　壬辰

癸巳十四年　西天十一祖富那夜奢尊者。以法付馬鳴大士。偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。遂示寂(五燈云戊戌歲)。

甲午　乙未　丙申　丁酉　戊戌　己亥　庚子　辛丑　壬寅　癸卯　甲辰　乙巳　丙午烈王元年　丁未　戊申　己酉　庚戌　辛亥　壬子　癸丑顯王元年　甲寅　乙卯　丙辰　丁巳　戊午　己未　庚申八年(秦孝公元年)　辛酉　

【現代漢語翻譯】 現代漢語譯本 之後他領悟了大乘佛法，又創作了大乘論著五百部。當時人們稱他為『千部論師』（出自《統紀》）。

壬辰 癸巳

甲午二十二年，西天第十祖脅尊者（Aryadeva），將佛法傳付給富那夜奢（Punyayashas），並留下偈語：『真體自然真，因真說有理，領得真真法，無行亦無止。』之後示寂（《五燈會元》記載為己亥年示寂）。

乙未 丙申 丁酉 戊戌 己亥 庚子 辛丑考王元年 壬寅 癸卯 甲辰 乙巳 丙午 丁未 戊申 己酉 庚戌 辛亥 壬子 癸丑 甲寅 乙卯 丙辰威烈王元年 丁巳 戊午 己未 庚申 辛酉 壬戌 癸亥 甲子 乙丑 丙寅 丁卯 戊辰 己巳 庚午 辛未 壬申 癸酉 甲戌 乙亥 丙子 丁丑 戊寅二十三（韓魏趙為諸侯，《資治通鑑》始於此） 己卯 庚辰安王元年 辛巳 壬午三年（秦惠公元年） 癸未 甲申 乙酉 丙戌 丁亥 戊子 己丑 庚寅 辛卯 壬辰

癸巳十四年，西天第十一祖富那夜奢尊者（Punyayashas），將佛法傳付給馬鳴大士（Ashvaghosa），並留下偈語：『迷悟如隱顯，明暗不相離，今付隱顯法，非一亦非二。』之後示寂（《五燈會元》記載為戊戌年）。

甲午 乙未 丙申 丁酉 戊戌 己亥 庚子 辛丑 壬寅 癸卯 甲辰 乙巳 丙午烈王元年 丁未 戊申 己酉 庚戌 辛亥 壬子 癸丑顯王元年 甲寅 乙卯 丙辰 丁巳 戊午 己未 庚申八年（秦孝公元年） 辛酉

【English Translation】 English version Later, he awakened to Mahayana Buddhism and composed another 500 Mahayana treatises. At that time, he was known as the 'Master of a Thousand Treatises' (from 'Tong Ji').

Ren Chen, Gui Si

In the 22nd year of Jia Wu, the tenth patriarch of Western Heaven, Aryadeva, transmitted the Dharma to Punyayashas, with the following verse: 'The true essence is naturally true; because of truth, there is reason to speak; understanding the truly true Dharma, there is neither action nor cessation.' Then he entered Nirvana (according to 'Wudeng Huiyuan', he entered Nirvana in the year of Ji Hai).

Yi Wei, Bing Shen, Ding You, Wu Xu, Ji Hai, Geng Zi, Xin Chou, the first year of King Kao, Ren Yin, Gui Mao, Jia Chen, Yi Si, Bing Wu, Ding Wei, Wu Shen, Ji You, Geng Xu, Xin Hai, Ren Zi, Gui Chou, Jia Yin, Yi Mao, Bing Chen, the first year of King Weilie, Ding Si, Wu Wu, Ji Wei, Geng Shen, Xin You, Ren Xu, Gui Hai, Jia Zi, Yi Chou, Bing Yin, Ding Mao, Wu Chen, Ji Si, Geng Wu, Xin Wei, Ren Shen, Gui You, Jia Xu, Yi Hai, Bing Zi, Ding Chou, Wu Yin, the 23rd year (Han, Wei, and Zhao became vassals; 'Zizhi Tongjian' begins here), Ji Mao, Geng Chen, the first year of King An, Xin Si, Ren Wu, the third year (the first year of Duke Hui of Qin), Gui Wei, Jia Shen, Yi You, Bing Xu, Ding Hai, Wu Zi, Ji Chou, Geng Yin, Xin Mao, Ren Chen

In the 14th year of Gui Si, the eleventh patriarch of Western Heaven, Punyayashas, transmitted the Dharma to Ashvaghosa, with the following verse: 'Delusion and enlightenment are like concealment and manifestation; brightness and darkness are inseparable; now I transmit the Dharma of concealment and manifestation; it is neither one nor two.' Then he entered Nirvana (according to 'Wudeng Huiyuan', it was the year of Wu Xu).

Jia Wu, Yi Wei, Bing Shen, Ding You, Wu Xu, Ji Hai, Geng Zi, Xin Chou, Ren Yin, Gui Mao, Jia Chen, Yi Si, Bing Wu, the first year of King Lie, Ding Wei, Wu Shen, Ji You, Geng Xu, Xin Hai, Ren Zi, Gui Chou, the first year of King Xian, Jia Yin, Yi Mao, Bing Chen, Ding Si, Wu Wu, Ji Wei, Geng Shen, the eighth year (the first year of Duke Xiao of Qin), Xin You

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壬戌　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳　庚午　辛未　壬申　癸酉　甲戌　乙亥　丙子　丁丑　戊寅　己卯　庚辰　辛巳　壬午　癸未　甲申三十二年(秦惠文王元年)　乙酉(孟軻為魏卿)　丙戌　丁亥　戊子　己丑　庚寅　辛卯　壬辰　癸巳

甲午四十一年　西天十二祖馬鳴大士。以法付迦毗摩羅尊者。偈曰。隱顯即本法。明暗元無二。今付悟了法。非取亦非棄。遂示寂(統紀云己丑歲)。

乙未(孟軻為齊上卿)　丙申四十四年(秦初稱王)　丁酉　戊戌　己亥　庚子　辛丑慎靚王元年　壬寅　癸卯　甲辰　乙巳　丙午　丁未赧王元年　戊申(周室微王徙都於西。太子治東。曰東西周)　己酉　庚戌　辛亥五年(秦武王元年)　壬子　癸丑　甲寅　乙卯九年(秦昭王元年)　丙辰　丁巳　戊午　己未　庚申　辛酉　壬戌　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳　庚午　辛未　壬申　癸酉　甲戌　乙亥　丙子　丁丑　戊寅　己卯　庚辰　辛巳　壬午　癸未　甲申　乙酉　丙戌

丁亥四十一年　中印土十三祖迦毗摩羅尊者。以法付龍樹大士。偈曰。非顯非隱法。說是真實際。悟此隱顯法。非愚亦非智。遂現神變。化火焚身(五燈)。

戊子　己丑　庚寅　辛卯　壬辰　

【現代漢語翻譯】 現代漢語譯本 壬戌、癸亥、甲子、乙丑、丙寅、丁卯、戊辰、己巳、庚午、辛未、壬申、癸酉、甲戌、乙亥、丙子、丁丑、戊寅、己卯、庚辰、辛巳、壬午、癸未、甲申三十二年（秦惠文王元年）、乙酉（孟軻為魏卿）、丙戌、丁亥、戊子、己丑、庚寅、辛卯、壬辰、癸巳。

甲午四十一年，西天十二祖馬鳴大士（Asvaghosa），將佛法傳付給迦毗摩羅尊者（Kapimala）。偈語說：『隱顯即本法，明暗元無二。今付悟了法，非取亦非棄。』 隨後示寂（根據《統紀》記載為己丑歲）。

乙未（孟軻為齊上卿）、丙申四十四年（秦初稱王）、丁酉、戊戌、己亥、庚子、辛丑慎靚王元年、壬寅、癸卯、甲辰、乙巳、丙午、丁未赧王元年、戊申（周室衰微，王遷都於西，太子治東，稱為東西周）、己酉、庚戌、辛亥五年（秦武王元年）、壬子、癸丑、甲寅、乙卯九年（秦昭王元年）、丙辰、丁巳、戊午、己未、庚申、辛酉、壬戌、癸亥、甲子、乙丑、丙寅、丁卯、戊辰、己巳、庚午、辛未、壬申、癸酉、甲戌、乙亥、丙子、丁丑、戊寅、己卯、庚辰、辛巳、壬午、癸未、甲申、乙酉、丙戌。

丁亥四十一年，中印土十三祖迦毗摩羅尊者（Kapimala），將佛法傳付給龍樹大士（Nagarjuna）。偈語說：『非顯非隱法，說是真實際。悟此隱顯法，非愚亦非智。』 隨後顯現神通，化火焚身（出自《五燈會元》）。

戊子、己丑、庚寅、辛卯、壬辰

【English Translation】 English version Renxu, Guihai, Jiazi, Yichou, Bingyin, Dingmao, Wuchen, Jisi, Gengwu, Xinwei, Renshen, Guiyou, Jiaxu, Yihai, Bingzi, Dingchou, Wuyin, Jimao, Gengchen, Xinsi, Renwu, Guiwei, Jiashen, 32nd year (the first year of King Huiwen of Qin), Yiyou (Meng Ke became a minister of Wei), Bingxu, Dinghai, Wuzi, Jichou, Gengyin, Xinmao, Renchen, Guisi.

Jiawu, 41st year. The 12th Patriarch of Western India, Asvaghosa (馬鳴大士), passed the Dharma to Kapimala (迦毗摩羅尊者). The verse says: 'Concealment and manifestation are the fundamental Dharma; light and darkness are originally not two. Now I entrust the Dharma of enlightenment; it is neither taken nor discarded.' Then he entered Nirvana (according to the Comprehensive Record, it was the year of Jichou).

Yiwei (Meng Ke became a senior minister of Qi), Bingshen, 44th year (Qin first claimed the title of King), Dingyou, Wuxu, Jihai, Gengzi, Xinchou, the first year of King Shenjing, Renyin, Guimao, Jiachen, Yisi, Bingwu, Dingwei, the first year of King Nan, Wushen (the Zhou dynasty declined, the king moved the capital to the west, and the crown prince governed the east, called the Eastern and Western Zhou), Jiyou, Gengxu, Xinhai, 5th year (the first year of King Wu of Qin), Renzi, Guichou, Jiayin, Yimao, 9th year (the first year of King Zhaoxiang of Qin), Bingchen, Dingsi, Wuwu, Jiwei, Gengshen, Xinyou, Renxu, Guihai, Jiazi, Yichou, Bingyin, Dingmao, Wuchen, Jisi, Gengwu, Xinwei, Renshen, Guiyou, Jiaxu, Yihai, Bingzi, Dingchou, Wuyin, Jimao, Gengchen, Xinsi, Renwu, Guiwei, Jiashen, Yiyou, Bingxu.

Dinghai, 41st year. The 13th Patriarch of Central India, Kapimala (迦毗摩羅尊者), passed the Dharma to Nagarjuna (龍樹大士). The verse says: 'Neither manifest nor concealed is the Dharma; it speaks of true reality. Understanding this Dharma of concealment and manifestation is neither foolish nor wise.' Then he manifested supernatural powers and cremated his body with fire (from the Record of the Transmission of the Lamp).

Wuzi, Jichou, Gengyin, Xinmao, Renchen

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癸巳　甲午　乙未　丙申　丁酉　戊戌　己亥　庚子　辛丑　壬寅　癸卯　甲辰　乙巳五十九年(王與六國攻秦。昭王怒攻西周。赧王懼奔秦伏罪。獻三十六邑。昭王受之。盡取九鼎寶器歸秦。赧王慚而卒)

秦

嬴姓。都咸陽。六主合四十九年。

丙午昭襄王五十二年　丁未　戊申　己酉　庚戌　辛亥孝文王元年　壬子莊襄王元年(秦滅東周)　癸丑　甲寅　乙卯始皇帝元年　丙辰　丁巳　戊午　己未　庚申　辛酉　壬戌　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳　庚午　辛未十七年(滅韓)　壬申　癸酉　甲戌　乙亥　丙子二十二年(滅魏)　丁丑　戊寅二十四年(滅楚)　己卯二十五年(滅燕趙)　庚辰二十六(秦滅齊。始並天下為一。改姓趙稱始皇帝。改正朔歲首建亥。裂天下置三十六郡)　辛巳二十七(秦並天下而衛獨存)　壬午二十八年(帝發人。入海上仙山。求不死藥)　癸未二十九年

甲申三十　沙門室利防等一十八人。來自西域。帝惡之以付獄。俄有金剛神。碎獄門而出之。帝懼即厚禮遣之出境。

乙酉三十一年　丙戌(北擊匈奴)　丁亥(北筑萬里長城)　戊子(焚書坑儒)

己丑三十五年　南印土十四祖龍樹大士。以法付迦那提婆尊者。偈曰。為明

【現代漢語翻譯】 現代漢語譯本

癸巳、甲午、乙未、丙申、丁酉、戊戌、己亥、庚子、辛丑、壬寅、癸卯、甲辰、乙巳五十九年（周赧王五十九年，王與六國攻打秦國。秦昭王大怒，攻打西周。赧王恐懼，逃奔秦國請罪，獻上三十六座城邑。昭王接受了，全部奪取九鼎寶器歸秦。赧王慚愧而死）。

秦

嬴姓，都城在咸陽，六位君主共四十九年。

丙午昭襄王五十二年、丁未、戊申、己酉、庚戌、辛亥孝文王元年、壬子莊襄王元年（秦滅東周）、癸丑、甲寅、乙卯始皇帝元年、丙辰、丁巳、戊午、己未、庚申、辛酉、壬戌、癸亥、甲子、乙丑、丙寅、丁卯、戊辰、己巳、庚午、辛未十七年（滅韓）、壬申、癸酉、甲戌、乙亥、丙子二十二年（滅魏）、丁丑、戊寅二十四年（滅楚）、己卯二十五年（滅燕趙）、庚辰二十六年（秦滅齊，開始統一天下，改姓趙，稱始皇帝，改正朔，歲首建亥，將天下分為三十六郡）。辛巳二十七年（秦統一天下，只有衛國還存在）。壬午二十八年（始皇帝派人進入海上仙山，尋求不死藥）。癸未二十九年。

甲申三十年，沙門室利防（Śrīvardhana）等十八人，來自西域。始皇帝厭惡他們，把他們關進監獄。不久有金剛神，擊碎監獄門放他們出來。始皇帝恐懼，立即以厚禮送他們出境。

乙酉三十一年、丙戌（北擊匈奴）、丁亥（北筑萬里長城）、戊子（焚書坑儒）。

己丑三十五年，南印度十四祖龍樹大士（Nāgārjuna），將佛法傳付給迦那提婆尊者（Kāṇadeva），偈語說：『為明…』

【English Translation】 English version

Gui Si, Jia Wu, Yi Wei, Bing Shen, Ding You, Wu Xu, Ji Hai, Geng Zi, Xin Chou, Ren Yin, Gui Mao, Jia Chen, Yi Si, the 59th year (The 59th year of King Nan of Zhou, the King and the six states attacked Qin. King Zhao of Qin was furious and attacked Western Zhou. King Nan was afraid and fled to Qin to plead guilty, offering thirty-six cities. King Zhao accepted them, seizing all nine tripods and treasures to return to Qin. King Nan died in shame).

Qin

With the surname Ying, the capital was Xianyang. Six rulers reigned for a total of 49 years.

Bing Wu, the 52nd year of King Zhaoxiang, Ding Wei, Wu Shen, Ji You, Geng Xu, Xin Hai, the first year of King Xiaowen, Ren Zi, the first year of King Zhuangxiang (Qin destroyed Eastern Zhou), Gui Chou, Jia Yin, Yi Mao, the first year of the First Emperor, Bing Chen, Ding Si, Wu Wu, Ji Wei, Geng Shen, Xin You, Ren Xu, Gui Hai, Jia Zi, Yi Chou, Bing Yin, Ding Mao, Wu Chen, Ji Si, Geng Wu, Xin Wei, the 17th year (conquered Han), Ren Shen, Gui You, Jia Xu, Yi Hai, Bing Zi, the 22nd year (conquered Wei), Ding Chou, Wu Yin, the 24th year (conquered Chu), Ji Mao, the 25th year (conquered Yan and Zhao), Geng Chen, the 26th year (Qin conquered Qi, began to unify the world, changed the surname to Zhao, called himself the First Emperor, reformed the calendar, and established Hai as the beginning of the year, dividing the world into thirty-six commanderies). Xin Si, the 27th year (Qin unified the world, only the state of Wei remained). Ren Wu, the 28th year (The Emperor sent people to the immortal mountains at sea to seek the elixir of immortality). Gui Wei, the 29th year.

Jia Shen, the 30th year, the Shramana Śrīvardhana (沙門室利防) and eighteen others came from the Western Regions. The First Emperor disliked them and imprisoned them. Soon, a Vajra deity shattered the prison doors and released them. The First Emperor was afraid and immediately sent them out of the country with generous gifts.

Yi You, the 31st year, Bing Xu (attacked the Xiongnu to the north), Ding Hai (built the Great Wall to the north), Wu Zi (burned books and buried scholars).

Ji Chou, the 35th year, the 14th Patriarch Nāgārjuna (龍樹大士) of Southern India, passed the Dharma to Venerable Kāṇadeva (迦那提婆尊者), saying in a verse: 'For the sake of illuminating...'

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隱顯法。方說解脫理。於法既無證。無嗔亦無喜。遂示寂。

庚寅三十六年　辛卯三十七年(帝慕神仙。因泛海冀有所遇。遂崩于沙丘。李斯趙高。矯制殺太子扶蘇。而立少子胡亥為二世)　壬辰二世元年(楚陳勝起自立為王。項梁項羽沛公皆應之○是年始滅衛國)　癸巳二年　甲午三年(九月趙高弒二世。立子嬰為王。四十六日○十一月沛公入關。子嬰降○十二月項羽殺子嬰。秦亡)

西漢(劉姓)

十四帝。合二百十四年(王莽篡位一十五年)。二漢合四百二十六年。

乙未高祖元年　丙申　丁酉　戊戌　己亥五(項羽敗混一天下)　庚子　辛丑(改咸陽為長安)　壬寅　癸卯　甲辰　乙巳　丙午十二年　丁未惠帝元年　戊申　己酉　庚戌　辛亥　壬子　癸丑七年　甲寅呂后元年　乙卯　丙辰　丁巳　戊午　己未　庚申　辛酉八年　壬戌文帝元年　癸亥　甲子　乙丑　丙寅　丁卯　戊辰　己巳　庚午　辛未　壬申　癸酉　甲戌　乙亥　丙子　丁丑十六年　戊寅后元年　己卯

庚辰三年　西天十五祖迦那提婆尊者。以法付羅睺羅多。偈曰。本對傳法人。為說解脫理。於法實無證。無終復無始。遂放八光。而歸寂滅(統紀乃丙子歲)。

辛巳　壬午　癸未　甲申七年　乙酉景帝

【現代漢語翻譯】 現代漢語譯本： 隱顯法（一種示現和隱藏自身的方法）。他宣講解脫的道理，但對於佛法實際上並沒有證悟，既沒有嗔怒也沒有歡喜，於是示現寂滅。

庚寅三十六年，辛卯三十七年（皇帝傾慕神仙，因此出海希望有所際遇，最終在沙丘駕崩。李斯、趙高假傳聖旨，殺害太子扶蘇，而立小兒子胡亥為秦二世）。壬辰二世元年（楚地的陳勝起義，自立為王。項梁、項羽、沛公都響應他。這一年開始滅亡衛國）。癸巳二年，甲午三年（九月，趙高弒殺秦二世，立子嬰為王，共四十六日。十一月，沛公進入關中，子嬰投降。十二月，項羽殺死子嬰，秦朝滅亡）。

西漢（劉姓）

共十四位皇帝，合計二百一十四年（王莽篡位一十五年）。東西漢合計四百二十六年。

乙未高祖元年，丙申，丁酉，戊戌，己亥五年（項羽戰敗，天下統一）。庚子，辛丑（改咸陽為長安）。壬寅，癸卯，甲辰，乙巳，丙午十二年。丁未惠帝元年，戊申，己酉，庚戌，辛亥，壬子，癸丑七年。甲寅呂后元年，乙卯，丙辰，丁巳，戊午，己未，庚申，辛酉八年。壬戌文帝元年，癸亥，甲子，乙丑，丙寅，丁卯，戊辰，己巳，庚午，辛未，壬申，癸酉，甲戌，乙亥，丙子，丁丑十六年。戊寅后元年，己卯。

庚辰三年，西天第十五祖迦那提婆尊者（Kanadeva）（西天第十五代祖師）。將佛法傳給羅睺羅多（Rahula）（尊者名）。偈語說：『本來是為傳法之人，才宣說解脫的道理。對於佛法實際上並沒有證悟，沒有終結也沒有開始。』於是放出八道光芒，而歸於寂滅（《佛祖統紀》記載為丙子年）。

辛巳，壬午，癸未，甲申七年，乙酉景帝。

【English Translation】 English version: He used the method of manifestation and concealment. He expounded the principle of liberation, but he had no actual realization of the Dharma. He had neither anger nor joy, and then he demonstrated entering into stillness.

In the 36th year of Gengyin, and 37th year of Xinmao (The emperor admired immortals, so he sailed the sea hoping to encounter something, and eventually died in Shaqiu. Li Si and Zhao Gao falsely issued an imperial decree to kill Crown Prince Fusu and establish the younger son Huhai as the Second Emperor of Qin). In the first year of Renchen, the Second Emperor (Chen Sheng of Chu rose up and declared himself king. Xiang Liang, Xiang Yu, and Pei Gong all responded to him. This year marked the beginning of the annihilation of the State of Wei). In the second year of Guisi, and the third year of Jiawu (In the ninth month, Zhao Gao assassinated the Second Emperor of Qin and established Ziying as king for 46 days. In the eleventh month, Pei Gong entered Guanzhong, and Ziying surrendered. In the twelfth month, Xiang Yu killed Ziying, and the Qin Dynasty fell).

Western Han Dynasty (Liu surname)

Fourteen emperors in total, totaling 214 years (Wang Mang usurped the throne for 15 years). The two Han dynasties together lasted 426 years.

The first year of Yiwei, Emperor Gaozu, Bingshen, Dingyou, Wuxu, Ji Hai, the 5th year (Xiang Yu was defeated, and the world was unified). Gengzi, Xinchou (Changed Xianyang to Chang'an). Renyin, Guimao, Jiachen, Yisi, Bingwu, the 12th year. The first year of Dingwei, Emperor Hui, Wushen, Jiyou, Gengxu, Xinhai, Renzi, Guichou, the 7th year. The first year of Jiayin, Empress Lu, Yimao, Bingchen, Dingsi, Wuwu, Jiwei, Gengshen, Xinyou, the 8th year. The first year of Renxu, Emperor Wen, Guihai, Jiazi, Yichou, Bingyin, Dingmao, Wuchen, Jisi, Gengwu, Xinwei, Renshen, Guiyou, Jiaxu, Yihai, Bingzi, Dingchou, the 16th year. The first year of Wuyin, Later Yuan, Jimao.

The third year of Gengchen, the 15th Patriarch of the Western Heaven, Kanadeva (迦那提婆尊者) (the 15th Patriarch of the Western Heaven), passed the Dharma to Rahula (羅睺羅多). The verse says: 'Originally, for the sake of the Dharma transmitter, the principle of liberation is explained. In reality, there is no realization of the Dharma, no end and no beginning.' Then he released eight rays of light and returned to stillness (The 'Comprehensive Record of Buddhas and Patriarchs' records it as the year Bingzi).

Xinsi, Renwu, Guiwei, Jiashen, the 7th year, Yiyou, Emperor Jing.

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元年　丙戌　丁亥　戊子　己丑　庚寅　辛卯七年　壬辰中元年　癸巳　甲午　乙未　丙申　丁酉　戊戌后元年　己亥　庚子三年　辛丑武帝建元元　壬寅　癸卯　甲辰　乙巳　丙午　丁未元光元年　戊申　己酉　庚戌　辛亥　壬子

癸丑元朔元年　西天十六祖羅睺羅多尊者。至石窟見僧迦難提入定。祖問身定心定。提曰。身心俱定。祖曰。身心俱定。何有出入。曰雖有出入。不失定相。反覆論義。提即求度。

甲寅　乙卯　丙辰　丁巳　戊午

己未元狩元年　張騫請通西域。

庚申二年　是年霍去病討匈奴。過居延山。摛休屠王。獲其金人。率長丈餘。帝以為大神。列于甘泉宮。燒香禮拜。此則佛道流通之漸也。及開西域。遣張騫使大夏。還云身毒國(一名天竺)。有浮屠之教云云(出齊魏收著魏書。及三寶記)。

辛酉三年　京師掘昆明池得黑灰。以問東方朔。朔曰。可問西域胡道人。及后永明中摩騰至。有問(之者)騰曰劫灰也(北山錄)。

壬戌　癸亥　甲子　乙丑元鼎元年　丙寅二(張騫使西域皆入貢)　丁卯

戊辰四年　室羅筏城十六祖羅睺羅多尊者。以法付僧迦難提。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。遂安坐示寂。

己巳

【現代漢語翻譯】 現代漢語譯本 元年 丙戌 丁亥 戊子 己丑 庚寅 辛卯七年 壬辰中元年 癸巳 甲午 乙未 丙申 丁酉 戊戌后元年 己亥 庚子三年 辛丑武帝建元元 壬寅 癸卯 甲辰 乙巳 丙午 丁未元光元年 戊申 己酉 庚戌 辛亥 壬子

癸丑元朔元年，西天十六祖羅睺羅多尊者（Sixteenth Patriarch of the West, Rahula）。至石窟見僧迦難提（Sanghanandi）入定。祖問：『身定心定？』提曰：『身心俱定。』祖曰：『身心俱定，何有出入？』曰：『雖有出入，不失定相。』反覆論義，提即求度。

甲寅 乙卯 丙辰 丁巳 戊午

己未元狩元年，張騫請通西域。

庚申二年，是年霍去病討匈奴，過居延山，摛休屠王，獲其金人，率長丈餘。帝以為大神，列于甘泉宮，燒香禮拜。此則佛道流通之漸也。及開西域，遣張騫使大夏，還云身毒國（Shendu，一名天竺，also known as Tianzhu）。有浮屠之教云云（出齊魏收著魏書，及三寶記）。

辛酉三年，京師掘昆明池得黑灰，以問東方朔。朔曰：『可問西域胡道人。』及后永明中摩騰至，有問（之者）騰曰：『劫灰也（ashes of destruction）。』（北山錄）

壬戌 癸亥 甲子 乙丑元鼎元年 丙寅二（張騫使西域皆入貢） 丁卯

戊辰四年，室羅筏城（Shravasti）十六祖羅睺羅多尊者，以法付僧迦難提。偈曰：『於法實無證，不取亦不離。法非有無相，內外云何起。』遂安坐示寂。

己巳

【English Translation】 English version Year 1, Bingxu, Dinghai, Wuzi, Jichou, Gengyin, Xinmao 7th year, Renchen Middle Year 1, Guisi, Jiawu, Yiwei, Bingshen, Dingyou, Wuxu Later Year 1, Jihai, Gengzi 3rd year, Xinchou Emperor Wu's Jianyuan Year 1, Renyin, Guimao, Jiachen, Yisi, Bingwu, Dingwei Yuanguang Year 1, Wushen, Jiyou, Gengxu, Xinhai, Renzi

Guichou Yuanshuo Year 1, Sixteenth Patriarch of the West, Venerable Rahula (Sixteenth Patriarch of the West, Rahula). He went to a stone cave and saw Sanghanandi (Sanghanandi) in Samadhi. The Patriarch asked: 'Is the body in Samadhi or the mind in Samadhi?' Sanghanandi replied: 'Both body and mind are in Samadhi.' The Patriarch said: 'If both body and mind are in Samadhi, how can there be coming and going?' Sanghanandi said: 'Although there is coming and going, the state of Samadhi is not lost.' After repeated discussions, Sanghanandi requested to be liberated.

Jiayin, Yimao, Bingchen, Dingsi, Wuwu

Jiwei Yuanshou Year 1, Zhang Qian requested to open up the Western Regions.

Gengshen Year 2, in this year, Huo Qubing attacked the Xiongnu, passed Juyan Mountain, captured the Xiutu King, and obtained his golden statue, which was more than a zhang (丈) in length. The Emperor considered it a great deity and placed it in the Ganquan Palace, burning incense and worshiping it. This was the beginning of the spread of Buddhism. When the Western Regions were opened up, Zhang Qian was sent to Daxia, and he returned saying that Shendu (Shendu, also known as Tianzhu) had the teachings of the Buddha (from the Book of Wei written by Wei Shou of the Qi Dynasty, and the Records of the Three Jewels).

Xinyou Year 3, the capital dug up black ashes from Kunming Pool and asked Dongfang Shuo about it. Shuo said: 'You can ask the Western Regions' Hu (non-Han) Daoist.' Later, during the Yongming period, when Moteng arrived, someone asked him, and Moteng said: 'It is the ashes of destruction (ashes of destruction).' (Beishan Records)

Renxu, Guihai, Jiazi, Yichou Yuanding Year 1, Bingyin 2 (Zhang Qian's envoys to the Western Regions all paid tribute), Dingmao

Wuchen Year 4, Sixteenth Patriarch Venerable Rahula of Shravasti (Shravasti), passed the Dharma to Sanghanandi. The verse says: 'In Dharma, there is truly no attainment, neither grasping nor separation. Dharma is neither existent nor nonexistent, how can inner and outer arise?' Then he sat peacefully and entered Parinirvana.

Jisi

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庚午　辛未元封元年　壬申　癸酉　甲戌　乙亥　丙子　丁丑太初元年(十一月甲子朔冬至。作太初曆。以正月建寅為歲首。至是始用夏正)　戊寅　己卯　庚辰　辛巳天漢元年　壬午　癸未　甲申　乙酉太始元年　丙戌　丁亥　戊子　己丑征和元年　庚寅　辛卯　壬辰　癸巳后元元年　甲午　乙未昭帝始元元　丙申　丁酉　戊戌　己亥　庚子　辛丑元鳳元年　壬寅　癸卯　甲辰　乙巳　丙午

丁未元平元年　摩竭提國十七祖僧伽難提尊者。以法付伽耶舍多尊者。偈曰。心地本無生。因地從緣起。緣種不相妨。花果亦復爾。即右手攀樹而化。

戊申宣帝本始元年　己酉　庚戌　辛亥　壬子地節元年　癸丑　甲寅　乙卯　丙辰元康元年　丁巳　戊午　己未　庚申神爵元年　辛酉　壬戌　癸亥　甲子五鳳元年　乙丑　丙寅　丁卯　戊辰甘露元年　己巳　庚午　辛未　壬申黃龍元年　癸酉元帝初元元　甲戌　乙亥　丙子　丁丑　戊寅永光元年　己卯　庚辰　辛巳　壬午　癸未建昭元年　甲申　乙酉　丙戌　丁亥。　戊子景寧元年　己丑成帝建始元　庚寅　辛卯　壬辰　癸巳何平元年　甲午　乙未　丙申　丁酉陽朔元年　戊戌　己亥　庚子　辛丑鴻嘉元年

壬寅二年　光祿大夫劉向。撰神仙傳云。黃帝以

【現代漢語翻譯】 現代漢語譯本 庚午 辛未元封元年 壬申 癸酉 甲戌 乙亥 丙子 丁丑太初元年(十一月甲子朔冬至。作太初曆。以正月建寅為歲首。至是始用夏正) 戊寅 己卯 庚辰 辛巳天漢元年 壬午 癸未 甲申 乙酉太始元年 丙戌 丁亥 戊子 己丑征和元年 庚寅 辛卯 壬辰 癸巳后元元年 甲午 乙未昭帝始元元年 丙申 丁酉 戊戌 己亥 庚子 辛丑元鳳元年 壬寅 癸卯 甲辰 乙巳 丙午

丁未元平元年，摩竭提國（Magadha）十七祖僧伽難提尊者（Sanghanandi），將佛法傳付給伽耶舍多尊者（Gayashata），並留下偈語：『心地本無生，因地從緣起，緣種不相妨，花果亦復爾。』隨後，他右手攀著樹木圓寂。

戊申宣帝本始元年 己酉 庚戌 辛亥 壬子地節元年 癸丑 甲寅 乙卯 丙辰元康元年 丁巳 戊午 己未 庚申神爵元年 辛酉 壬戌 癸亥 甲子五鳳元年 乙丑 丙寅 丁卯 戊辰甘露元年 己巳 庚午 辛未 壬申黃龍元年 癸酉元帝初元元年 甲戌 乙亥 丙子 丁丑 戊寅永光元年 己卯 庚辰 辛巳 壬午 癸未建昭元年 甲申 乙酉 丙戌 丁亥 戊子景寧元年 己丑成帝建始元年 庚寅 辛卯 壬辰 癸巳何平元年 甲午 乙未 丙申 丁酉陽朔元年 戊戌 己亥 庚子 辛丑鴻嘉元年

壬寅二年，光祿大夫劉向撰寫《神仙傳》時提到，黃帝以……

【English Translation】 English version Geng-wu, Xin-wei, the first year of Yuanfeng. Ren-shen, Gui-you, Jia-xu, Yi-hai, Bing-zi, Ding-chou, the first year of Taichu (The winter solstice was on Jia-zi day in the eleventh month. The Taichu calendar was created, using the first month, Jian-yin, as the beginning of the year. From this point on, the Xia calendar was used). Wu-yin, Ji-mao, Geng-chen, Xin-si, the first year of Tianhan. Ren-wu, Gui-wei, Jia-shen, Yi-you, the first year of Taishi. Bing-xu, Ding-hai, Wu-zi, Ji-chou, the first year of Zhenghe. Geng-yin, Xin-mao, Ren-chen, Gui-si, the first year of Houyuan. Jia-wu, Yi-wei, the first year of Emperor Zhao's Shiyuan. Bing-shen, Ding-you, Wu-xu, Ji-hai, Geng-zi, Xin-chou, the first year of Yuanfeng. Ren-yin, Gui-mao, Jia-chen, Yi-si, Bing-wu.

Ding-wei, the first year of Yuanping. Venerable Sanghanandi (Sanghanandi), the seventeenth patriarch of Magadha (摩竭提國), passed the Dharma to Venerable Gayashata (Gayashata), with the following verse: 'The ground of mind is fundamentally unborn; arising from conditions based on the causal ground. Causal seeds do not obstruct each other; flowers and fruits are also like this.' Immediately, he passed away, holding onto a tree with his right hand.

Wu-shen, the first year of Emperor Xuan's Benshi. Ji-you, Geng-xu, Xin-hai, Ren-zi, the first year of Dijie. Gui-chou, Jia-yin, Yi-mao, Bing-chen, the first year of Yuankang. Ding-si, Wu-wu, Ji-wei, Geng-shen, the first year of Shenjue. Xin-you, Ren-xu, Gui-hai, Jia-zi, the first year of Wufeng. Yi-chou, Bing-yin, Ding-mao, Wu-chen, the first year of Ganlu. Ji-si, Geng-wu, Xin-wei, Ren-shen, the first year of Huanglong. Gui-you, the first year of Emperor Yuan's Chuyuan. Jia-xu, Yi-hai, Bing-zi, Ding-chou, Wu-yin, the first year of Yongguang. Ji-mao, Geng-chen, Xin-si, Ren-wu, Gui-wei, the first year of Jianzhao. Jia-shen, Yi-you, Bing-xu, Ding-hai. Wu-zi, the first year of Jingning. Ji-chou, the first year of Emperor Cheng's Jianshi. Geng-yin, Xin-mao, Ren-chen, Gui-si, the first year of Heping. Jia-wu, Yi-wei, Bing-shen, Ding-you, the first year of Yangshuo. Wu-xu, Ji-hai, Geng-zi, Xin-chou, the first year of Hongjia.

Ren-yin, the second year. Liu Xiang, Grand Master of的光祿, wrote in 'Biographies of Immortals' (神仙傳) that the Yellow Emperor used...

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下迄今。得仙道者。百四十九人。其七十四人。已見佛經矣。又言向博觀典籍。往往見有佛經(出義楚六帖。及三寶紀等)。

癸卯　甲辰　乙巳永始元年　丙午　丁未

戊申四年　西天十八祖伽耶舍多尊者。以法付鳩摩多。偈曰。有種有心地。因緣得發萌。于緣不相礙。當生生不生。踴身虛空。作十八變。化火光三昧自焚。己酉元延元年　庚戌　辛亥　壬子　癸丑綏和元年　甲寅　乙卯哀帝建平元　丙辰　丁巳　戊午

己未元壽元年　景憲使大月氏國還。得浮圖經。時莫有識者(法苑珠林及三寶紀)。

庚申　辛酉平帝元始元年　壬戌　癸亥　甲子　乙丑五年(孺子嬰立)　丙寅居攝元年　丁卯二(莽弒孺子嬰)　戊辰初始元年(王莽篡位。以是冬十二月。為明年正月)　己巳王莽始建國元年(偽用商政)　庚午　辛未　壬申　癸酉　甲戌天鳳元年　乙亥　丙子　丁丑　戊寅　己卯　庚辰地皇元年　辛巳

壬午三年　西天十九祖鳩摩多尊者。以法付奢夜多。偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。即以指甲𠢐面。如紅蓮開。放光入滅(一云辛巳)。

癸未更始元年(劉玄字聖公。二月立為帝○九月長安豪傑。斬莽。傳首于聖公)。

甲申更始二年(

【現代漢語翻譯】 現代漢語譯本： 從那時到現在，得道成仙的有149人，其中74人的事蹟已經記載在佛經中了。而且，我常常廣泛閱讀各種典籍，經常能看到佛經的記載（出自《義楚六帖》和《三寶紀》等）。

癸卯、甲辰、乙巳永始元年，丙午、丁未。

戊申四年，西天第十八祖伽耶舍多尊者（Gayashata），將佛法傳給鳩摩多（Kumarata），偈語說：『有種有心地，因緣得發萌，于緣不相礙，當生生不生。』然後踴身飛向天空，示現十八種變化，以火光三昧自焚。己酉元延元年，庚戌、辛亥、壬子、癸丑綏和元年，甲寅、乙卯哀帝建平元年，丙辰、丁巳、戊午。

己未元壽元年，景憲出使大月氏國回來，帶回了浮屠經（Buddha Sutra）。當時沒有人認識這些經書（出自《法苑珠林》和《三寶紀》）。

庚申、辛酉平帝元始元年，壬戌、癸亥、甲子、乙丑五年（孺子嬰即位），丙寅居攝元年，丁卯二年（王莽弒殺孺子嬰），戊辰初始元年（王莽篡位，把這年冬天的十二月作為明年的正月），己巳王莽始建國元年（王莽虛偽地效仿商朝的政治制度），庚午、辛未、壬申、癸酉、甲戌天鳳元年，乙亥、丙子、丁丑、戊寅、己卯、庚辰地皇元年，辛巳。

壬午三年，西天第十九祖鳩摩多尊者（Kumarata），將佛法傳給奢夜多（Shayata），偈語說：『性上本無生，為對求人說，於法既無得，何懷決不決。』說完，就用指甲劃破面頰，像紅蓮花開放一樣，然後放出光明入滅（另一種說法是辛巳年）。

癸未更始元年（劉玄，字聖公，二月被擁立為皇帝。九月，長安的豪傑斬殺了王莽，把他的頭顱傳送到聖公那裡）。

甲申更始二年

【English Translation】 English version: From that time until now, there have been 149 people who attained immortality. The deeds of 74 of them have already been recorded in the Buddhist scriptures. Moreover, I often extensively read various books and frequently see records of Buddhist scriptures (from 'Yi Chu Liu Tie' and 'San Bao Ji', etc.).

Gui Mao, Jia Chen, Yi Si Yongshi 1st year, Bing Wu, Ding Wei.

Wu Shen 4th year, the 18th Patriarch of Western India, Gayashata, passed the Dharma to Kumarata, saying in a verse: 'There is seed, there is mind-ground, conditions bring forth sprouting. Not obstructing conditions, when born, it is not born.' Then he leaped into the sky, manifested eighteen transformations, and self-immolated in the Samadhi of Fiery Light. Ji You Yuanyan 1st year, Geng Xu, Xin Hai, Ren Zi, Gui Chou Suihe 1st year, Jia Yin, Yi Mao, Emperor Ai's Jianping 1st year, Bing Chen, Ding Si, Wu Wu.

Ji Wei Yuanshou 1st year, Jing Xian returned from his mission to the Great Yuezhi Kingdom, bringing back Buddha Sutras. At that time, no one recognized these scriptures (from 'Fa Yuan Zhu Lin' and 'San Bao Ji').

Geng Shen, Xin You Emperor Ping's Yuanshi 1st year, Ren Xu, Gui Hai, Jia Zi, Yi Chou 5th year (Ruzi Ying ascended the throne), Bing Yin Jushe 1st year, Ding Mao 2nd year (Wang Mang assassinated Ruzi Ying), Wu Chen Chushi 1st year (Wang Mang usurped the throne, taking the twelfth month of this winter as the first month of the following year), Ji Si Wang Mang Shijianguo 1st year (Wang Mang falsely imitated the political system of the Shang Dynasty), Geng Wu, Xin Wei, Ren Shen, Gui You, Jia Xu Tianfeng 1st year, Yi Hai, Bing Zi, Ding Chou, Wu Yin, Ji Mao, Geng Chen Dihuang 1st year, Xin Si.

Ren Wu 3rd year, the 19th Patriarch of Western India, Kumarata, passed the Dharma to Shayata, saying in a verse: 'Originally there is no birth in nature, it is spoken for those who seek. Since there is no attainment in the Dharma, why harbor resolution or irresolution?' Then, he scratched his face with his fingernails, like a red lotus flower blooming, and then emitted light and entered Nirvana (another account says Xin Si year).

Gui Wei Gengshi 1st year (Liu Xuan, styled Sheng Gong, was enthroned as emperor in the second month. In the ninth month, the heroes of Chang'an killed Wang Mang and sent his head to Sheng Gong).

Jia Shen Gengshi 2nd year

---

赤眉立劉盆子為帝。赤眉明年殺聖公)。

後漢

都洛。十二帝。凡一百九十五年。

乙酉　光武建武元年　丙戌　丁亥(帝擊赤眉敗盆子降)　戊子　己丑　庚寅　辛卯　壬辰　癸巳　甲午　乙未　丙申　丁酉　戊戌　己亥　庚子　辛丑十七年(天下一統)　壬寅　癸卯　甲辰　乙巳(西域十六國來獻方物)　丙午　丁未　戊申　己酉　庚戌　辛亥二十七年　世尊滅度至此一千年　壬子　癸丑　甲寅　乙卯三十一年　丙辰中元元年　丁巳二年(帝崩)

歷代編年釋氏通鑑卷第一 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷第二

宋括山一庵釋　本覺　編集

明麟喻居士　羅所蘊　較訂

後漢

戊午明帝永平元年　己未二年

庚申三年　佛知此震旦國。眾生緣熟。將來教化○梓潼帝君嘗言。予受業報。為邛池龍。羈于積水之下。連年旱虐。水復為泥。身既廣大。無穴可容。烈日上臨。內外熱惱。諸鱗甲中。各生小蟲。咂嚙困苦。一日晨涼。天光忽開。五色雲氣。浮空而過。中有瑞相。紺發螺旋。金容月瑩。山靈河伯。萬衆稽首。讚歎歡喜。聲動天地。天香繚繞。隨處生春。予乃仰首。哀號乞垂。救度萬靈。諸聖

【現代漢語翻譯】 現代漢語譯本 赤眉軍擁立劉盆子（Liu Penzhi）為皇帝。赤眉軍在第二年殺害了聖公（Sheng Gong）。

後漢

都城在洛陽（Luoyang）。歷經十二位皇帝，共一百九十五年。

乙酉年，光武帝（Guangwu Emperor）建武元年。丙戌年。丁亥年（皇帝擊敗赤眉軍，劉盆子投降）。戊子年。己丑年。庚寅年。辛卯年。壬辰年。癸巳年。甲午年。乙未年。丙申年。丁酉年。戊戌年。己亥年。庚子年。辛丑年，建武十七年（天下統一）。壬寅年。癸卯年。甲辰年。乙巳年（西域十六國前來進獻方物）。丙午年。丁未年。戊申年。己酉年。庚戌年。辛亥年，建武二十七年。世尊（釋迦摩尼）涅槃至此一千年。壬子年。癸丑年。甲寅年。乙卯年，建武三十一年。丙辰年，中元元年。丁巳年，中元二年（光武帝駕崩）。

歷代編年釋氏通鑑卷第一 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷第二

宋 括山一庵釋 本覺（Benjue） 編集

明 麟喻居士 羅所蘊（Luo Suoyun） 較訂

後漢

戊午年，明帝（Ming Emperor）永平元年。己未年，永平二年。

庚申年，永平三年。佛（Buddha）知道此震旦國（China）的眾生因緣成熟，將來可以教化。梓潼帝君（Zitong Emperor）曾經說過：『我受業報，成為邛池（Qionchi）的龍，被困在積水之下。連年乾旱，水變成了泥。我的身體巨大，沒有洞穴可以容身。烈日當頭，內外都感到熱惱。每個鱗甲中都生出小蟲，啃咬著我，非常痛苦。一天早晨，天氣涼爽，天光忽然打開，五色雲氣浮在空中飄過。雲氣中有瑞相，紺色的頭髮呈螺旋狀，金色的容貌像月亮一樣明亮。山靈河伯（Mountain spirits and river deities）等萬衆稽首，讚歎歡喜，聲音震動天地。天香繚繞，到處都像春天一樣。我於是仰起頭，哀號乞求佛垂憐，救度萬靈，諸聖』

【English Translation】 English version The Chimei (Red Eyebrows) army established Liu Penzhi as emperor. The Chimei killed Sheng Gong (Saint Duke) the following year.

Later Han Dynasty

The capital was in Luoyang. There were twelve emperors in total, reigning for one hundred and ninety-five years.

In the year Yiyou, it was the first year of Jianwu of Emperor Guangwu. Bingxu year. Dinghai year (The emperor defeated the Chimei, and Liu Penzhi surrendered). Wuzi year. Jichou year. Gengyin year. Xinmao year. Renchen year. Guisi year. Jiawu year. Yiwei year. Bingshen year. Dingyou year. Wuxu year. Jihai year. Gengzi year. Xinchou year, the seventeenth year of Jianwu (The empire was unified). Renyin year. Guimao year. Jiachen year. Yisi year (Sixteen kingdoms of the Western Regions came to present tribute). Bingwu year. Dingwei year. Wushen year. Jiyou year. Gengxu year. Xinhai year, the twenty-seventh year of Jianwu. One thousand years from the Nirvana of the World Honored One (Shakyamuni Buddha) to this point. Renzi year. Guichou year. Jiayin year. Yimao year, the thirty-first year of Jianwu. Bingchen year, the first year of Zhongyuan. Dingsi year, the second year of Zhongyuan (Emperor Guangwu passed away).

Chronological Compilation of Buddhist History, Volume 1 Supplement to the Buddhist Canon, Volume 76, No. 1516, Chronicle of Buddhist History

Chronological Compilation of Buddhist History, Volume 2

Compiled by Monk Benjue (Original Enlightenment) of Yian Temple, Mount Kuoguo, Song Dynasty

Collated by Layman Luo Suoyun (Luo Suoyun) of the Ming Dynasty

Later Han Dynasty

In the year Wuwu, it was the first year of Yongping of Emperor Ming. In the year Jiwei, it was the second year of Yongping.

In the year Gengshen, it was the third year of Yongping. The Buddha knew that the sentient beings of this country of Zhendan (China) had mature karmic connections and could be taught in the future. Emperor Zitong (Zitong Emperor) once said: 'I am receiving karmic retribution, becoming a dragon in Qionchi (Qionchi), trapped under accumulated water. Years of drought have turned the water into mud. My body is huge, and there is no cave to accommodate me. The scorching sun is above, and I feel hot and bothered inside and out. Small insects are born in each of my scales, gnawing at me, causing great suffering. One morning, the weather was cool, and the sky suddenly opened, with five-colored clouds floating across the sky. There were auspicious signs in the clouds, with dark blue hair in spirals and a golden face as bright as the moon. Mountain spirits and river deities (Mountain spirits and river deities) and all the people bowed their heads, praising and rejoicing, and the sound shook the heavens and the earth. Heavenly fragrance lingered, and everywhere was like spring. I then raised my head and cried out, begging the Buddha to have mercy and save all living beings, all the saints.'

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咸謂予曰。此西方大聖正覺世尊釋迦文佛也。今以教法。流行東土。隨教化身。將往中國。爾既遭逢。宿業可脫。予乃身自踴躍。入天光中。具陳往昔報應之理。世尊答言。善哉帝子。汝于向來孝家忠國。又復憫世。生護持心。因果未周。仇敵相爭。以人我相。肆興殘忍。遷怒於物。業債當償。今復自悔。欲求解脫。汝於此時。復有冤親之想。與夫嗔恚愚癡念否。予聞至理。心地開明。內外罄然。如虛空住。自顧其身隨念消滅。復為男子。得灌頂智。予歸依焉(出六十六化。其書雖不紀年。今云佛以教法流行東土隨教化身。將往中國。故在此年也)。○明帝夜夢金人長大。項有日光。飛至殿庭。旦問群臣。太史傅毅奏曰。周昭王時。西域有佛出世。其形長丈六尺。而黃金色。陛下所夢。將必是乎。博士王遵。推周書異記佐之。帝遂遣中郎蔡愔博士秦景等一十八人。使于西域。求佛法焉(法苑珠林。弘明集等○諸家紀載感夢。與經至之年。往往不同。或謂七年感夢求法。至十年還。或謂二年感夢。七年遣使。十年還。審如此說。果是則迢迢數萬里。豈三載之餘。所可往返。況資治通鑑。今載八年。佛已入中國。則七年方求其教。豈有八年已有佛哉。信知七年遣使之說非也。今據方誌等書。當是三年感夢求教。至八年還之

【現代漢語翻譯】 現代漢語譯本：他們都對我說：『這位是西方的大聖正覺世尊釋迦牟尼佛（釋迦牟尼佛的尊稱）。現在他要將佛法傳到東土，隨著教化而化身，將要前往中國。你既然遇到了他，過去的業障就可以解脫。』我於是自身踴躍，進入天光之中，詳細陳述了往昔的報應之理。世尊回答說：『很好，帝子。你向來孝順家庭，忠於國家，又憐憫世人，生起護持之心。因為因果未完，仇敵互相爭鬥，以人我之相，肆意殘忍，遷怒於萬物，所以業債應當償還。現在你又後悔，想要求解脫。你現在，還有冤親的想法，以及嗔恨、愚癡的念頭嗎？』我聽聞了至理，心地開明，內外清凈，如虛空一般。自覺自身隨著念頭而消滅，又轉生為男子，得到了灌頂的智慧。我因此歸依了他。（出自《六十六化》，這本書雖然沒有記載年份，但現在說佛以教法流行東土，隨著教化而化身，將要前往中國，所以應該就在這一年。） 漢明帝夜裡夢見金人長大，脖子上有日光，飛到殿庭。早晨詢問群臣，太史傅毅奏道：『周昭王時，西域有佛出世，他的身形高一丈六尺，而且是黃金色。陛下所夢見的，大概就是他吧。』博士王遵引用《周書異記》來佐證。於是皇帝派遣中郎蔡愔、博士秦景等一十八人，前往西域，求取佛法。（《法苑珠林》、《弘明集》等） 各家記載感夢和佛經傳到中國的年份，往往不同。有的說是七年感夢求法，到十年回來；有的說是二年感夢，七年派遣使者，十年回來。如果真是這樣說，那麼迢迢數萬里，難道三年多的時間就可以往返嗎？況且《資治通鑑》現在記載八年，佛法已經傳入中國，那麼七年才去求取佛法，怎麼會有八年就已經有佛法了呢？可以確信七年派遣使者的說法是不對的。現在根據方誌等書，應該是三年感夢求教，到八年回來。

【English Translation】 English version: They all said to me, 'This is the great sage, the perfectly enlightened World-Honored One, Shakyamuni Buddha (an honorific title for Shakyamuni Buddha) of the Western Paradise. Now he will spread the Dharma to the Eastern Lands, transforming himself according to the teachings, and will go to China. Since you have encountered him, your past karmic debts can be absolved.' I then joyfully entered the heavenly light and explained in detail the principles of past retribution. The World-Honored One replied, 'Excellent, prince. You have always been filial to your family, loyal to your country, and compassionate to the world, giving rise to a protective heart. Because the causes and effects are not yet complete, enemies fight each other, with the appearance of self and others, recklessly cruel, and venting anger on all things, so karmic debts must be repaid. Now you regret it and want to seek liberation. At this time, do you still have thoughts of enemies and relatives, as well as thoughts of hatred and ignorance?' I heard the ultimate truth, my mind opened up, and I was pure inside and out, like empty space. I felt my body disappear with my thoughts, and I was reborn as a man, obtaining the wisdom of empowerment. Therefore, I took refuge in him. (From 'Sixty-Six Transformations'. Although this book does not record the year, it now says that the Buddha will spread the Dharma to the Eastern Lands, transforming himself according to the teachings, and will go to China, so it should be in this year.) Emperor Ming of Han dreamed at night of a golden man, tall and large, with sunlight on his neck, flying to the palace courtyard. In the morning, he asked his ministers, and the Grand Historian Fu Yi reported, 'In the time of King Zhao of Zhou, a Buddha appeared in the Western Regions, his form was sixteen feet tall, and golden in color. What Your Majesty dreamed of must be him.' Doctor Wang Zun cited 'Strange Records of the Zhou Book' to support this. So the emperor sent the Chamberlain Cai Yin, Doctor Qin Jing, and eighteen others to the Western Regions to seek the Buddha's teachings. (From 'Dharma Garden Pearl Forest', 'Collection for Spreading Light', etc.) The records of various families regarding the year of the dream and the arrival of the Buddhist scriptures in China often differ. Some say that he dreamed of seeking the Dharma in the seventh year and returned in the tenth year; others say that he dreamed in the second year, sent envoys in the seventh year, and returned in the tenth year. If this is really the case, then how could they travel tens of thousands of miles in just over three years? Moreover, the 'Comprehensive Mirror for Aid in Government' now records that in the eighth year, Buddhism had already entered China, so how could they only seek the Dharma in the seventh year, and yet Buddhism already existed in the eighth year? It is certain that the saying that envoys were sent in the seventh year is incorrect. Now, according to local chronicles and other books, it should be that he dreamed of seeking teachings in the third year and returned in the eighth year.

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說為是)。

辛酉四年　壬戌五年

癸亥六年　蔡愔等。至天竺鄰境月支國。遇梵僧攝摩騰竺法蘭。欲奉經像來此震旦。遂同東還。

甲子七年

乙丑八年　蔡愔等還洛陽。摩騰入闕獻經像。帝大悅。館于鴻臚寺。蘭亦間行而後至(漢書)。

丙寅九年　皇弟楚王英。最先奉佛。喜為浮圖齋戒。嘗奉縑贖罪。帝還之以助伊蒲塞桑門之盛饌。王公貴人。遂爭效之(漢書)。

丁卯十年　帝于城西雍門外。別立一寺。與滕蘭居之。以白馬䭾經而來。遂名曰白馬寺。滕蘭初譯出四十二章經一卷(譯記)。

戊辰十一年　帝幸白馬寺。滕蘭進曰。寺東何館。帝曰。昔有阜無因而起。夜有異光。民呼聖冢。滕曰。阿育王藏如來舍利于天下。凡八萬四千所。今震旦境中十有九處。此其一也。帝大驚。即駕幸拜之。忽有圓光現冢上。三身現光中。帝喜曰。不遇二大士。安知上聖遺祐哉。詔塔其上。是年竺法蘭。出佛本行經五卷(三寶紀)。

己巳十二年　詔以釋迦寶像。奉安顯節陵及清涼臺供養。

庚午十三年　法蘭出十地斷結經(釋教錄)。

辛未十四年　五嶽道士。費叔才褚善信等。七百餘人。咸生忌心。詣闕斥言。佛法虛偽。滕蘭乃言。佛法水火不能壞。請與

【現代漢語翻譯】 現代漢語譯本： （說這是真的）。

辛酉四年（公元61年） 壬戌五年（公元62年）

癸亥六年（公元63年） 蔡愔（Cai Yin）等人。到達天竺（Tian Zhu，印度的古稱）鄰境的月支國（Yuezhi，古代中亞國家）。遇到梵僧攝摩騰（She Moteng）和竺法蘭（Zhu Falan）。他們想要攜帶佛經和佛像來到震旦（Zhendan，中國的古稱）。於是與蔡愔等人一同東還。

甲子七年（公元64年）

乙丑八年（公元65年） 蔡愔等人回到洛陽。攝摩騰入宮獻上佛經和佛像。皇帝非常高興，將他們安置在鴻臚寺（Honglu Temple）。竺法蘭也隨後到達（見《漢書》）。

丙寅九年（公元66年） 皇弟楚王英（Chu Wangying）最早信奉佛教，喜歡為浮圖（Futu，佛塔）進行齋戒。他曾經獻上絲綢贖罪，皇帝退還給他，讓他用來資助伊蒲塞（Yipusai，優婆塞，男居士）和桑門（Sangmen，僧人）的盛大齋飯。王公貴人於是爭相效仿（見《漢書》）。

丁卯十年（公元67年） 皇帝在城西雍門（Yongmen）外，另外建立一座寺廟，讓攝摩騰和竺法蘭居住。因為是用白馬馱經而來，於是命名為白馬寺（White Horse Temple）。攝摩騰和竺法蘭最初翻譯出《四十二章經》一卷（見《譯記》）。

戊辰十一年（公元68年） 皇帝駕臨白馬寺。攝摩騰和竺法蘭進言說，寺廟東邊是什麼地方？皇帝說，過去這裡有個土丘無緣無故地出現，夜晚有奇異的光芒，百姓稱之為聖冢。攝摩騰說，阿育王（Ashoka）將如來（Tathagata）的舍利（Sarira）藏於天下，共有八萬四千處，現在震旦境內有十九處，這裡就是其中之一。皇帝非常驚訝，立即前往拜謁。忽然有圓光出現在土丘上，三身（Trikaya）在光中顯現。皇帝高興地說，如果沒有遇到兩位大士，怎麼知道上聖遺留的庇佑呢！於是下詔在那裡建塔。這年，竺法蘭翻譯出《佛本行經》五卷（見《三寶紀》）。

己巳十二年（公元69年） 詔令將釋迦（Sakyamuni）的寶像，供奉安放在顯節陵（Xianjie Mausoleum）和清涼臺（Qingliang Terrace）供養。

庚午十三年（公元70年） 竺法蘭翻譯出《十地斷結經》（見《釋教錄》）。

辛未十四年（公元71年） 五嶽（Five Great Mountains）的道士費叔才（Fei Shucai）、褚善信（Chu Shanxin）等人，七百餘人，都心生嫉妒，前往朝廷斥責說，佛法虛偽。攝摩騰和竺法蘭於是說，佛法水火不能損壞，請與

【English Translation】 English version: (Said to be true).

Xin You Year 4 (61 AD) Ren Xu Year 5 (62 AD)

Gui Hai Year 6 (63 AD) Cai Yin (Cai Yin) and others arrived at Yuezhi (Yuezhi, an ancient Central Asian country), bordering Tianzhu (Tian Zhu, ancient name for India). They encountered the Buddhist monks She Moteng (She Moteng) and Zhu Falan (Zhu Falan), who wished to bring Buddhist scriptures and images to Zhendan (Zhendan, ancient name for China). Thus, they returned east together with Cai Yin and others.

Jia Zi Year 7 (64 AD)

Yi Chou Year 8 (65 AD) Cai Yin and others returned to Luoyang. She Moteng entered the palace and presented the Buddhist scriptures and images. The emperor was very pleased and housed them in the Honglu Temple (Honglu Temple). Zhu Falan also arrived later (see 'Book of Han').

Bing Yin Year 9 (66 AD) The emperor's younger brother, Chu Wangying (Chu Wangying), was the first to believe in Buddhism, and he liked to observe fasts for Futu (Futu, pagoda). He once offered silk to redeem his sins, but the emperor returned it to him to help fund the grand feasts for Yipusai (Yipusai, Upasaka, male lay devotees) and Sangmen (Sangmen, monks). Princes and nobles then competed to imitate him (see 'Book of Han').

Ding Mao Year 10 (67 AD) The emperor established another temple outside Yongmen (Yongmen) in the west of the city, where She Moteng and Zhu Falan resided. Because the scriptures were carried by a white horse, it was named White Horse Temple (White Horse Temple). She Moteng and Zhu Falan initially translated one volume of the 'Sutra of Forty-Two Chapters' (see 'Translation Records').

Wu Chen Year 11 (68 AD) The emperor visited White Horse Temple. She Moteng and Zhu Falan said, 'What is that place to the east of the temple?' The emperor said, 'In the past, a mound arose for no reason, and there was a strange light at night. The people called it a sacred tomb.' She Moteng said, 'King Ashoka (Ashoka) hid the relics (Sarira) of the Tathagata (Tathagata) throughout the world, totaling 84,000 places. Now there are nineteen places within Zhendan, and this is one of them.' The emperor was greatly surprised and immediately went to pay homage. Suddenly, a circular light appeared on the mound, and the Trikaya (Trikaya) appeared in the light. The emperor happily said, 'If I had not met these two great men, how would I have known of the blessings left by the supreme sage!' He then ordered a pagoda to be built on it. In this year, Zhu Falan translated five volumes of the 'Sutra of the Buddha's Original Conduct' (see 'Records of the Three Jewels').

Ji Si Year 12 (69 AD) An edict was issued to enshrine and offer sacrifices to the precious image of Sakyamuni (Sakyamuni) at Xianjie Mausoleum (Xianjie Mausoleum) and Qingliang Terrace (Qingliang Terrace).

Geng Wu Year 13 (70 AD) Zhu Falan translated the 'Sutra on the Severance of Bonds in the Ten Stages' (see 'Records of Buddhist Teachings').

Xin Wei Year 14 (71 AD) The Daoist priests Fei Shucai (Fei Shucai), Chu Shanxin (Chu Shanxin), and others from the Five Great Mountains (Five Great Mountains), more than seven hundred people in all, became jealous and went to the court to denounce Buddhism as false. She Moteng and Zhu Falan then said, 'The Buddha's teachings cannot be destroyed by water or fire. Please allow us to'

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道士驗之。帝從其請。敕叔才等。盡出其經訣。與佛經築壇。以火驗之。正月十五日火作。而道經俱燼。唯佛之經像儼然。善信等自愧而死。由是道士一眾。稽首欽服。蘭法師。于大眾中。即唱偈言。狐非師子類。燈非日月明。池無江海納。丘無山嶽榮。法雲垂世界。善種得開萌。顯通希有法。處處化群生。帝至是彌加崇敬。佛法自此興焉(漢法本內傳○太宗皇帝題白馬寺詩云。門徑蕭蕭長綠苔。一回登此一徘徊。青牛謾說函關去。白馬親從印土來。欲定是非憑烈焰。要分真偽筑高臺。春風也解嫌狼藉。吹盡當年道教灰○延光集)。

壬申十五年

癸酉十六年　騰法師示寂。法蘭自譯經。五部十三卷。

甲戌十七年　西天二十祖奢夜多尊者。以法付婆修盤頭。偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。即以首倒植木枝。奄然而化(五燈)。

乙亥十八年　丙子章帝建初元年　丁丑　戊寅　己卯　庚辰　辛巳　壬午　癸未八年

甲申元和元年　有神雀鳳凰白鹿白烏之瑞。徐州刺史王景。上金人。頌美先帝致佛之功(漢書)。

乙酉　丙戌三年　丁亥章和元年　戊子二年　己丑和帝永元元年　庚寅　辛卯　壬辰　癸巳　甲午　乙未　丙申　丁酉　戊戌　己亥　庚子

【現代漢語翻譯】 現代漢語譯本： 道士們驗證此事，皇帝聽從了他們的請求，命令叔才等人拿出所有的道教經訣，與佛經一起築壇，用火來驗證。正月十五日，火點燃后，道教的經書全部燒燬，只有佛經和佛像完好無損。信徒們為此感到慚愧而死。因此，道士們全都叩首欽佩。蘭法師在大眾中唱偈說：『狐貍不是獅子的同類，燈不是日月的光明。池塘無法容納江海，小丘無法擁有山嶽的榮耀。法雲覆蓋世界，善的種子得以萌發。顯現神通希有的佛法，處處教化眾生。』皇帝從此更加崇敬佛法，佛法也因此興盛起來。（《漢法本內傳》記載，太宗皇帝題白馬寺的詩說：『門徑蕭蕭長滿綠苔，每次來到這裡都徘徊。青牛西去只是傳說，白馬馱經來自印度。想要確定是非憑藉烈火，要區分真偽築起高臺。春風也懂得厭惡狼藉，吹盡當年道教的灰燼。』——《延光集》）

壬申十五年

癸酉十六年，騰法師圓寂。法蘭翻譯佛經，共五部十三卷。

甲戌十七年，西天二十祖奢夜多尊者（Śāyatā尊者，佛教禪宗的二十祖），將佛法傳付給婆修盤頭（婆修盤頭尊者，佛教禪宗的二十一祖），並留下偈語說：『言下領會無生之理，與法界的體性相同。如果能夠這樣理解，就能通達一切事理。』說完，就將頭倒栽在樹枝上，安然而逝。（《五燈會元》）

乙亥十八年，丙子章帝建初元年，丁丑，戊寅，己卯，庚辰，辛巳，壬午，癸未八年

甲申元和元年，出現神雀、鳳凰、白鹿、白烏等祥瑞。徐州刺史王景，進獻金人，頌揚先帝推崇佛法的功德。（《漢書》）

乙酉，丙戌三年，丁亥章和元年，戊子二年，己丑和帝永元元年，庚寅，辛卯，壬辰，癸巳，甲午，乙未，丙申，丁酉，戊戌，己亥，庚子

【English Translation】 English version: The Taoists verified this matter, and the Emperor followed their request, ordering Shu Cai and others to bring out all the Taoist scriptures and formulas, and together with the Buddhist scriptures, they built an altar to verify them with fire. On the fifteenth day of the first month, the fire was lit, and all the Taoist scriptures were burned to ashes, while only the Buddhist scriptures and images remained intact. The believers felt ashamed and died because of this. Therefore, all the Taoists kowtowed in admiration. Dharma Master Lan recited a verse in the assembly, saying: 'The fox is not of the lion's kind, the lamp is not as bright as the sun and moon. The pond cannot contain rivers and seas, the hill cannot possess the glory of mountains. The Dharma cloud covers the world, and the seeds of goodness can sprout. Manifesting the miraculous and rare Dharma, transforming sentient beings everywhere.' From then on, the Emperor became even more respectful of Buddhism, and Buddhism flourished as a result. (According to 'Han Faben Nei Zhuan', Emperor Taizong wrote a poem about the White Horse Temple: 'The path is desolate and covered with green moss, every time I come here, I linger. The green ox going west is just a legend, the white horse carried the scriptures from India. If you want to determine right and wrong, rely on the raging fire, to distinguish truth from falsehood, build a high platform. The spring breeze also understands to hate the mess, blowing away the ashes of Taoism that year.' - 'Yanguang Ji')

Ren Shen, year 15

Gui You, year 16, Dharma Master Teng passed away. Dharma Master Lan translated Buddhist scriptures, a total of five parts and thirteen volumes.

Jia Xu, year 17, the 20th Patriarch Śāyatā (Śāyatā, the 20th Patriarch of the Chan School of Buddhism) of the Western Heaven, passed the Dharma to Vasubandhu (Vasubandhu, the 21st Patriarch of the Chan School of Buddhism), leaving a verse saying: 'Understanding the principle of non-birth upon hearing, is the same as the nature of the Dharmadhatu. If one can understand in this way, one can comprehend all matters and principles.' After speaking, he planted his head upside down on a tree branch and passed away peacefully. ('Wudeng Huiyuan')

Yi Hai, year 18, Bing Zi, the first year of Emperor Zhang's Jianchu era, Ding Chou, Wu Yin, Ji Mao, Geng Chen, Xin Si, Ren Wu, Gui Wei, eight years

Jia Shen, the first year of Yuanhe, auspicious omens appeared such as divine sparrows, phoenixes, white deer, and white crows. Wang Jing, the governor of Xuzhou, presented golden statues, praising the merits of the late Emperor in promoting Buddhism. ('Han Shu')

Yi You, Bing Xu, year 3, Ding Hai, the first year of Zhanghe, Wu Zi, year 2, Ji Chou, the first year of Emperor He's Yongyuan era, Geng Yin, Xin Mao, Ren Chen, Gui Si, Jia Wu, Yi Wei, Bing Shen, Ding You, Wu Xu, Ji Hai, Geng Zi

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辛丑十三　壬寅　癸卯　甲辰十六　乙巳元興元年　丙午殤帝延平元年　丁未安帝永初元年　戊申　己酉　庚戌　辛亥　壬子　癸丑七年　甲寅元初元年　乙卯　丙辰

丁巳四年　西天二十一祖婆修盤頭尊者。以法付摩拏羅。偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。即跏趺而逝(五燈統紀)。

戊午　己未六年　庚申永寧元年　辛酉建光元年　壬戌延光元年　癸亥　甲子　乙丑四年　丙寅順帝永建元　丁卯　戊辰　己巳　庚午　辛未六年　壬申陽嘉元年　癸酉　甲戌　乙亥四年　丙子永和元年　丁丑　戊寅　己卯　庚辰　辛巳六年(蜀郡鶴鳴山張道陵。號天師。造符水醮箓之術。著道書二十四卷。陵死。子孫傳之。遂盛於世。道家醮禱。宗此而始)　壬午漢安元年　癸未　甲申建康元　乙酉沖帝永嘉元年　丙戌質帝本初元年

丁亥威帝建和元年　月支國支婁迦讖至洛譯經。

戊子二　安息國沙門安清字世高。至京譯經。

己丑三年　庚寅和平元年　辛卯元嘉元年　壬辰二年　癸巳永興元年

甲午二　帝于宮中。鑄黃金浮圖老子像。覆以百寶華蓋。身奉祀之。由是百姓向化。事佛彌盛(漢書)○世人以金銀作佛鑄像。自此而始(三寶紀)。

乙未永壽

【現代漢語翻譯】 現代漢語譯本 辛丑十三 壬寅 癸卯 甲辰十六 乙巳元興元年 丙午殤帝延平元年 丁未安帝永初元年 戊申 己酉 庚戌 辛亥 壬子 癸丑七年 甲寅元初元年 乙卯 丙辰

丁巳四年，西天二十一祖婆修盤頭尊者（Vasubandhu，西天第二十一代祖師）。以法付摩拏羅（Manura，婆修盤頭尊者的繼承人）。偈曰：『泡幻同無礙，如何不了悟？達法在其中，非今亦非古。』即跏趺而逝（五燈統紀）。

戊午 己未六年 庚申永寧元年 辛酉建光元年 壬戌延光元年 癸亥 甲子 乙丑四年 丙寅順帝永建元 丁卯 戊辰 己巳 庚午 辛未六年 壬申陽嘉元年 癸酉 甲戌 乙亥四年 丙子永和元年 丁丑 戊寅 己卯 庚辰 辛巳六年（蜀郡鶴鳴山張道陵，號天師，造符水醮箓之術，著道書二十四卷。陵死，子孫傳之，遂盛於世。道家醮禱，宗此而始） 壬午漢安元年 癸未 甲申建康元 乙酉沖帝永嘉元年 丙戌質帝本初元年

丁亥威帝建和元年，月支國支婁迦讖（Lokaksema，來自月支國的譯經僧人）至洛陽譯經。

戊子二，安息國沙門安清（An Shih Kao，來自安息國的僧人），字世高，至京譯經。

己丑三年 庚寅和平元年 辛卯元嘉元年 壬辰二年 癸巳永興元年

甲午二，帝于宮中，鑄黃金浮圖老子像，覆以百寶華蓋，身奉祀之。由是百姓向化，事佛彌盛（漢書）。世人以金銀作佛鑄像，自此而始（三寶紀）。

乙未永壽

【English Translation】 English version Xin Chou 13, Ren Yin, Gui Mao, Jia Chen 16, Yi Si Yuanxing 1st year, Bing Wu殤 Emperor Yanping 1st year, Ding Wei Emperor An Yongchu 1st year, Wu Shen, Ji You, Geng Xu, Xin Hai, Ren Zi, Gui Chou 7th year, Jia Yin Yuanchu 1st year, Yi Mao, Bing Chen

Ding Si 4th year, the 21st Patriarch Vasubandhu (西天第二十一代祖師) of Western Heaven, passed the Dharma to Manura (婆修盤頭尊者的繼承人). The verse says: 'Bubbles and illusions are equally unobstructed, how can you not understand? Attaining the Dharma is within them, neither now nor ancient.' Then he passed away in the lotus position (Jiafu) (Wudeng Tongji).

Wu Wu, Ji Wei 6th year, Geng Shen Yongning 1st year, Xin You Jianguang 1st year, Ren Xu Yanguang 1st year, Gui Hai, Jia Zi, Yi Chou 4th year, Bing Yin Emperor Shun Yongjian era, Ding Mao, Wu Chen, Ji Si, Geng Wu, Xin Wei 6th year, Ren Shen Yangjia 1st year, Gui You, Jia Xu, Yi Hai 4th year, Bing Zi Yonghe 1st year, Ding Chou, Wu Yin, Ji Mao, Geng Chen, Xin Si 6th year (Zhang Daoling of Heming Mountain in Shujun, known as Celestial Master, created the art of talisman water and rituals, and wrote twenty-four volumes of Taoist books. After his death, his descendants passed it on, and it became popular in the world. Taoist rituals and prayers originated from this). Ren Wu Han'an 1st year, Gui Wei, Jia Shen Jiankang 1st year, Yi You Emperor Chong Yongjia 1st year, Bing Xu Emperor Zhi Benchu 1st year

Ding Hai Emperor Wei Jianhe 1st year, Lokaksema (來自月支國的譯經僧人) from Yuezhi Kingdom arrived in Luoyang to translate scriptures.

Wu Zi 2nd year, An Shih Kao (來自安息國的僧人), a Sramana from Parthia, whose courtesy name was Shi Gao, arrived in the capital to translate scriptures.

Ji Chou 3rd year, Geng Yin Heping 1st year, Xin Mao Yuanjia 1st year, Ren Chen 2nd year, Gui Si Yongxing 1st year

Jia Wu 2nd year, the Emperor cast a golden Laozi statue in the palace, covered it with a canopy of hundreds of treasures, and personally worshiped it. As a result, the people were transformed and the worship of Buddha became more prosperous (Han Shu). From this time on, people began to make Buddha statues with gold and silver (Sanbao Ji).

Yi Wei Yongshou

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元年　丙申　丁酉　戊戌延熹元年　己亥　庚子　辛丑　壬寅　癸卯　甲辰　乙巳

丙午九　西天二十二祖摩拏羅尊者。以法付鶴勒那。偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。即示寂。

丁未永康元。

戊申靈帝建寧元　己酉

庚戌三　沙門安世高。自至京譯經。九十五部。凡一百一十五卷。

辛癸四　沙門安世高至廬山。有䢼亭廟甚靈。會三十餘船。奉牲請福。神輒降語曰。舟有沙門。可與請來。客請高至。神復降語曰。吾昔與子俱出家學道。吾好施而多嗔。今為廟神。而壽盡旦夕。后恐墮地獄。吾有縑千段並雜寶物。可為立法營塔。使生善處。高使出形。神現大蟒。悲淚如雨。高取絹物。辭別而去。高至豫章。為建大安寺(由高而名)。乃江淮寺塔之始也。俄而神即命過報云得生善處。後人于山西澤中。見死蟒。頭尾數里。今潯陽縣有大蛇村是也(自鏡錄)。

壬子熹平元　癸丑　甲寅　乙卯　丙辰　丁巳　戊午光和元年

己未二　天竺沙門竺佛朔。于洛陽。譯般舟三昧道行二經三卷。

庚申三　遣中大夫。于洛陽佛塔寺中。飯諸沙門。懸繒燒香。散華然燈(三寶紀)。

辛酉四　安息優婆塞安玄。同嚴佛調。譯經二部(三寶紀)

【現代漢語翻譯】 元年 丙申 丁酉 戊戌延熹元年 己亥 庚子 辛丑 壬寅 癸卯 甲辰 乙巳

丙午九 西天二十二祖摩拏羅尊者（Manara尊者）。以法付鶴勒那（H勒那）。偈曰：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』即示寂。

丁未永康元。

戊申靈帝建寧元 己酉

庚戌三 沙門安世高（An Shigao）。自至京譯經，九十五部，凡一百一十五卷。

辛癸四 沙門安世高（An Shigao）至廬山。有䢼亭廟甚靈。會三十餘船，奉牲請福。神輒降語曰：『舟有沙門，可與請來。』客請高至。神復降語曰：『吾昔與子俱出家學道。吾好施而多嗔，今為廟神，而壽盡旦夕，后恐墮地獄。吾有縑千段並雜寶物，可為立法營塔，使生善處。』高使出形。神現大蟒，悲淚如雨。高取絹物，辭別而去。高至豫章，為建大安寺（Daan Temple）（由高而名）。乃江淮寺塔之始也。俄而神即命過報云得生善處。後人于山西澤中，見死蟒，頭尾數里。今潯陽縣有大蛇村是也（自鏡錄）。

壬子熹平元 癸丑 甲寅 乙卯 丙辰 丁巳 戊午光和元年

己未二 天竺沙門竺佛朔（Zhu Foshuo）。于洛陽，譯般舟三昧道行二經三卷。

庚申三 遣中大夫，于洛陽佛塔寺中，飯諸沙門，懸繒燒香，散華然燈（三寶紀）。

辛酉四 安息優婆塞安玄（An Xuan），同嚴佛調，譯經二部（三寶紀）。

【English Translation】 Year 1, Bing Shen, Ding You, Wu Xu, Yanxi Year 1, Ji Hai, Geng Zi, Xin Chou, Ren Yin, Gui Mao, Jia Chen, Yi Si.

Bing Wu 9th year, the 22nd Patriarch of Western Heaven, Venerable Manara. He passed the Dharma to H勒那. His verse says: 'The mind follows the myriad realms and turns; the turning place is truly profound. Following the stream, one recognizes the nature; there is neither joy nor sorrow.' Then he entered Nirvana.

Ding Wei, Yongkang Year 1.

Wu Shen, Emperor Ling's Jianning Year 1, Ji You.

Geng Xu 3rd year, the Shramana An Shigao arrived in the capital and translated 95 scriptures, totaling 115 volumes.

Xin Gui 4th year, the Shramana An Shigao arrived at Mount Lu. There was a very efficacious䢼亭 Temple. More than thirty boats gathered, offering sacrifices and praying for blessings. The spirit then descended and said, 'There is a Shramana on the boat; please invite him here.' The guest invited Gao to come. The spirit descended again and said, 'I used to practice the Way with you. I liked giving but was often angry. Now I am a temple spirit, and my life is ending soon. I fear falling into hell afterward. I have a thousand bolts of silk and various treasures. Please establish a pagoda to enable me to be reborn in a good place.' Gao asked the spirit to reveal its form. The spirit appeared as a large serpent, weeping tears like rain. Gao took the silk and treasures, bid farewell, and left. Gao went to Yuzhang and built Daan Temple (named after Gao). This was the beginning of temples and pagodas in the Jianghuai region. Soon after, the spirit passed away and was reborn in a good place. Later, people saw a dead serpent in a swamp in Shanxi, its head and tail spanning several miles. Today, there is a Great Serpent Village in Xunyang County (from Zijing Lu).

Ren Zi, Xiping Year 1, Gui Chou, Jia Yin, Yi Mao, Bing Chen, Ding Si, Wu Wu, Guanghe Year 1.

Ji Wei 2nd year, the Indian Shramana Zhu Foshuo translated the Pratyutpanna Samadhi Sutra and the Daoxing Sutra, totaling three volumes, in Luoyang.

Geng Shen 3rd year, a Zhongdafu (official title) was sent to the Buddhist pagodas and temples in Luoyang to offer food to the Shramanas, hang banners, burn incense, scatter flowers, and light lamps (Sanbao Ji).

Xin You 4th year, the Parthian Upasaka An Xuan, together with Yan Fotiao, translated two scriptures (Sanbao Ji).

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壬戌　癸亥六年

甲子中平元年　支讖自至京。譯經六十七卷。

乙丑

丙寅三　西域支曜。譯成具等經十二卷。

丁卯四　沙門康巨譯經一卷。

戊辰　己巳光熹元年　庚午獻帝初平元年　辛未　壬申　癸酉四年　甲戌興平(元年)

乙亥二年　牟子避世隱居。銳志佛道。著理惑三十七篇。其文有問曰。佛道至尊至大。堯舜周孔曷不修之。六經不見其辭。子既悅詩書禮樂。奚為復好佛道。彼豈能逾經傳美聖業哉。牟子曰。書不必孔子之言。藥不必扁鵲之方。合義者從。愈病者良。君子博取眾善以輔其身。子貢曰。夫子何常師之有乎。堯事君疇。舜事務成昭。旦學呂望。丘學老聃。亦俱不見於六經也。四師雖聖。比之於佛。猶鳥獸之於麟鳳也。而堯舜周孔且猶與之。況佛之智見。窮諸法原奧。焉舍而不學乎。六經事義。或有所關。佛不見記。何足怪疑哉。又問曰。身體髮膚受之父母。不敢毀傷。今沙門剃頭異俗。豈合聖人孝子之道也。子曰。昔齊人乘船渡江。其父墮水。其子攘臂捽頭顛倒。使水從口出。而父命得蘇。夫捽頭顛倒。不孝莫大。然以全父之身。若拱手修孝子之常。父命絕於水矣。孔子曰。可與適道。未可與權。所謂時宜施者也。而泰伯斷髮文身。孔子稱

【現代漢語翻譯】 現代漢語譯本 壬戌年、癸亥年六年。 甲子年中平元年，支讖（Lokaksema）來到京城，翻譯了六十七卷佛經。 乙丑年。 丙寅年三年，西域的支曜（Zhi Yao）翻譯完成了《具》等經十二卷。 丁卯年四年，沙門康巨（Kang Ju）翻譯佛經一卷。 戊辰年、己巳年光熹元年、庚午年獻帝初平元年、辛未年、壬申年、癸酉年四年、甲戌年興平（元年）。 乙亥年二年，牟子（Mouzi）為避世隱居，銳意研究佛道，著《理惑論》三十七篇。其文中有問：『佛道至尊至大，堯、舜、周公、孔子為何不修習？六經中不見相關記載。您既然喜歡詩書禮樂，為何又喜歡佛道？佛道難道能超過經書傳揚的聖人事業嗎？』牟子回答說：『書不一定都是孔子說的，藥不一定都是扁鵲開的方子。符合義理的就採納，能治好病的就好。君子廣泛吸取各種優點來輔助自身。子貢說：『我的老師有什麼固定的老師呢？』堯向君疇學習，舜向務成昭學習，周公向呂望學習，孔子向老聃學習，這些也都沒有記載在六經中啊。這四位老師雖然是聖人，但與佛相比，就像鳥獸之於麒麟鳳凰。堯、舜、周公、孔子尚且要向他們學習，更何況佛的智慧見解，窮盡一切法的本源奧秘，怎麼能捨棄而不學習呢？六經所記載的事義，或許有所關聯，佛法沒有被記載，又有什麼值得奇怪的呢？』又有人問：『身體頭髮面板，都是從父母那裡得到的，不敢毀壞損傷。現在沙門剃頭，改變習俗，難道符合聖人孝子的道理嗎？』牟子說：『從前齊國人乘船渡江，他的父親掉進水裡，他的兒子揮起手臂抓住父親的頭髮，把他頭朝下倒立，讓水從口中流出來，他的父親才得以活命。抓住頭髮倒立，當然是不孝的行為，但是爲了保全父親的性命。如果拱手站立，遵守孝子的常規，父親的性命就斷送在水裡了。』孔子說：『可以和他一起遵循正道，不可以和他講權變。』這就是所說的根據時宜而採取措施。泰伯剪短頭髮，身上刺花紋，孔子稱讚他有 English version The 6th year of Renxu and Guihai. The 1st year of Jiǎzǐ Zhongping: Lokaksema (支讖) arrived in the capital and translated sixty-seven volumes of scriptures. Yichou year. The 3rd year of Bingyin: Zhi Yao (支曜) from the Western Regions translated twelve volumes of scriptures, including the 'Ju' Sutra. The 4th year of Dingmao: The Shramana Kang Ju (康巨) translated one volume of scripture. Wuchen year, the 1st year of Jisi Guangxi, the 1st year of Gengwu Chuping of Emperor Xian, Xinwei year, Renshen year, the 4th year of Guiyou, the 1st year of Jiaxu Xingping. The 2nd year of Yihai: Mouzi (牟子) retreated from the world to live in seclusion, determined to study the Buddha's teachings, and wrote 'Lihuolun' (理惑論) in thirty-seven chapters. In his writing, there is a question: 'The Buddha's way is the most supreme and great, why did Yao, Shun, the Duke of Zhou, and Confucius not practice it? The Six Classics do not contain any records of it. Since you enjoy poetry, books, rites, and music, why do you also like the Buddha's way? Can it surpass the achievements of the sages transmitted through the classics?' Mouzi replied: 'Books are not necessarily all words of Confucius, and prescriptions are not necessarily all from Bian Que. One should follow what aligns with righteousness and adopt what cures the illness. A gentleman broadly acquires all virtues to assist himself. Zigong said, 'What constant teacher does my master have?' Yao learned from Jun Chou, Shun learned from Wu Cheng Zhao, the Duke of Zhou learned from Lü Wang, and Confucius learned from Lao Dan. These are also not recorded in the Six Classics. Although these four teachers were sages, compared to the Buddha, they are like birds and beasts compared to the phoenix and the unicorn. Yao, Shun, the Duke of Zhou, and Confucius still learned from them, so how much more should one learn from the Buddha's wisdom and insight, which exhaustively explores the origins and mysteries of all dharmas? The matters and meanings recorded in the Six Classics may be related, but it is not surprising that the Buddha's teachings are not recorded.' Someone also asked: 'Our bodies, hair, and skin are received from our parents, and we dare not damage them. Now, the Shramanas shave their heads and change customs. Does this accord with the way of a sage and a filial son?' Mouzi said: 'In the past, a man from Qi was crossing a river by boat, and his father fell into the water. His son rolled up his sleeves, grabbed his father's hair, and turned him upside down to let the water flow out of his mouth, so that his father could live. Grabbing the hair and turning him upside down is certainly the greatest act of unfilial piety, but it was to save his father's life. If he had stood with folded hands, observing the usual conduct of a filial son, his father's life would have been lost in the water.' Confucius said, 'One can follow the right path with him, but one cannot discuss expediency with him.' This is what is meant by taking measures according to the circumstances. Taibo cut his hair short and tattooed his body, and Confucius praised him for having

【English Translation】 English version The 6th year of Renxu and Guihai. The 1st year of Jiǎzǐ Zhongping: Lokaksema (支讖) arrived in the capital and translated sixty-seven volumes of scriptures. Yichou year. The 3rd year of Bingyin: Zhi Yao (支曜) from the Western Regions translated twelve volumes of scriptures, including the 'Ju' Sutra. The 4th year of Dingmao: The Shramana Kang Ju (康巨) translated one volume of scripture. Wuchen year, the 1st year of Jisi Guangxi, the 1st year of Gengwu Chuping of Emperor Xian, Xinwei year, Renshen year, the 4th year of Guiyou, the 1st year of Jiaxu Xingping. The 2nd year of Yihai: Mouzi (牟子) retreated from the world to live in seclusion, determined to study the Buddha's teachings, and wrote 'Lihuolun' (理惑論) in thirty-seven chapters. In his writing, there is a question: 'The Buddha's way is the most supreme and great, why did Yao, Shun, the Duke of Zhou, and Confucius not practice it? The Six Classics do not contain any records of it. Since you enjoy poetry, books, rites, and music, why do you also like the Buddha's way? Can it surpass the achievements of the sages transmitted through the classics?' Mouzi replied: 'Books are not necessarily all words of Confucius, and prescriptions are not necessarily all from Bian Que. One should follow what aligns with righteousness and adopt what cures the illness. A gentleman broadly acquires all virtues to assist himself. Zigong said, 'What constant teacher does my master have?' Yao learned from Jun Chou, Shun learned from Wu Cheng Zhao, the Duke of Zhou learned from Lü Wang, and Confucius learned from Lao Dan. These are also not recorded in the Six Classics. Although these four teachers were sages, compared to the Buddha, they are like birds and beasts compared to the phoenix and the unicorn. Yao, Shun, the Duke of Zhou, and Confucius still learned from them, so how much more should one learn from the Buddha's wisdom and insight, which exhaustively explores the origins and mysteries of all dharmas? The matters and meanings recorded in the Six Classics may be related, but it is not surprising that the Buddha's teachings are not recorded.' Someone also asked: 'Our bodies, hair, and skin are received from our parents, and we dare not damage them. Now, the Shramanas shave their heads and change customs. Does this accord with the way of a sage and a filial son?' Mouzi said: 'In the past, a man from Qi was crossing a river by boat, and his father fell into the water. His son rolled up his sleeves, grabbed his father's hair, and turned him upside down to let the water flow out of his mouth, so that his father could live. Grabbing the hair and turning him upside down is certainly the greatest act of unfilial piety, but it was to save his father's life. If he had stood with folded hands, observing the usual conduct of a filial son, his father's life would have been lost in the water.' Confucius said, 'One can follow the right path with him, but one cannot discuss expediency with him.' This is what is meant by taking measures according to the circumstances. Taibo cut his hair short and tattooed his body, and Confucius praised him for having

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之至德。未嘗毀之也。由是而觀。茍有大德。不拘於小。沙門捐家財。棄妻子。不聽音視色。可謂讓之至也。何違聖語。不合孝乎。豫讓吞炭漆身。聶政皮面自刑。伯姬蹈火。高行截容。君子為勇而死義。不聞譏其自毀沒也。沙門除發進德。比之四人。不已遠乎。又問曰。不孝莫大無後。沙門棄妻子。捐財貨。何違孝之行也。子曰。夫長左者必短右。大前者必狹后。妻子財物。世之餘也。清躬無為。道之妙也。孝子曰。名與身孰親。身與貨孰多。又曰。誦詩書修禮節。鄉人傳業。名譽洋溢。此中士所施行。恬淡者所不恤。故許由棲巢木。夷齊餓首陽。孔子稱其賢曰。求仁得仁者也。不聞譏其無後無貨也。沙門修道德。以易游世之樂。反淑賢。以貸妻子之歡。是不為奇。孰與為奇哉。又問曰。孟子曰。吾聞用夏變夷。未聞用夷變夏。吾子學周孔之道。舍而學夷狄之術。不已惑乎。曰。子但見禮制之華。而暗道德之實。窺炬燭之明。未睹天庭之日也。孟軻所云。疾專一耳。昔孔子欲居九夷。曰君子居之。何陋之有。禹出西羌而聖哲。由余產狄而羈秦。況傳曰。北辰之星。在天之中。在人之北。以此觀之。漢地未必為天中也。佛經以十方界。統皆屬佛之化。而其法乃萬法之原。是以吾復尊而學之。何為當舍周孔之道。金玉不

【現代漢語翻譯】 現代漢語譯本 這是最高的德行，不應該詆譭。由此看來，真正具有大德的人，不會拘泥於小的方面。沙門（Śrāmaṇa，佛教出家修行者）捨棄家財，拋棄妻子，不聽音樂，不看美色，可以說是謙讓到了極點。怎麼能說他們違背了聖人的教誨，不符合孝道呢？豫讓吞炭，漆身毀容；聶政剝面，自施刑罰；伯姬蹈火而死；高行割鼻毀容。君子爲了勇敢而為道義犧牲，沒聽說有人譏諷他們自殘身體。沙門剃除頭髮，增進德行，與這四個人相比，不是遠遠超過了嗎？ 又有人問：『不孝的行為沒有比沒有後代更大的了。沙門拋棄妻子，捨棄財產，這怎麼能說不是違背了孝道呢？』孔子說：『抬高左邊，必然會降低右邊；擴大前面，必然會縮小後面。』妻子和財物，是世俗的剩餘之物；清靜自身，無所作為，才是道的精妙之處。孝子說：『名聲與自身哪個更親近？自身與財物哪個更重要？』又說：『誦讀詩書，修習禮節，讓鄉里人傳承事業，名譽遠揚。』這是中等才能的人所做的，是恬淡寡欲的人所不屑一顧的。所以許由在樹上築巢而居，伯夷、叔齊寧願餓死在首陽山。孔子稱讚他們賢德，說他們是『求仁而得仁』的人。沒聽說有人譏諷他們沒有後代，沒有財產。沙門修習道德，用它來代替遊樂於世俗的快樂，用反璞歸真的賢德，來彌補對妻子兒女的歡愛。這如果還不算是奇異之舉，那麼什麼才算是奇異之舉呢？ 又有人問：『孟子說：『我只聽說用中原的文化來改變夷狄，沒聽說用夷狄的文化來改變中原。』您學習周公、孔子的學說，卻捨棄了，反而學習夷狄的法術，這不是太迷惑了嗎？』回答說：『您只看到了禮儀制度的表面華麗，卻不明白道德的真正內涵。您只看到了火炬的光亮，卻沒有看到天空中的太陽。』孟軻所說的，只是針對那些過於專注的人。過去孔子想居住在九夷，說：『有君子居住在那裡，有什麼簡陋的呢？』禹從西羌出生，卻成為聖哲；由余在狄族出生，卻輔佐秦國稱霸。況且古書上說：『北辰星（北極星），在天空的中央，在人的北方。』由此看來，漢地未必就是天下的中央。佛經以十方世界，都屬於佛的教化範圍，而佛法是萬法的根源。因此我才尊崇並學習它。為什麼要捨棄周公、孔子的學說呢？金和玉

【English Translation】 English version This is the highest virtue and should not be denigrated. From this perspective, those who possess great virtue do not dwell on small matters. Śrāmaṇas (Buddhist renunciates) renounce family wealth, abandon wives and children, and abstain from music and sensual pleasures, which can be considered the ultimate in renunciation. How can it be said that they violate the teachings of the sages and are not in accordance with filial piety? Yu Rang swallowed charcoal and lacquered his body; Nie Zheng peeled off his face and inflicted self-punishment; Bo Ji leaped into the fire and died; Gao Xing cut off her nose and disfigured herself. Gentlemen sacrifice for courage and righteousness, and no one has ever criticized them for self-destruction. Śrāmaṇas shave their heads and cultivate virtue, which is far superior to these four people, isn't it? Someone asked again: 'There is no greater unfilial act than having no descendants. Śrāmaṇas abandon their wives and children and renounce their wealth. How can it be said that this is not a violation of filial piety?' Confucius said: 'Raising the left will inevitably lower the right; expanding the front will inevitably narrow the back.' Wives and wealth are worldly possessions; purifying oneself and doing nothing is the essence of the Dao. A filial son says: 'Which is closer, fame or oneself? Which is more important, oneself or wealth?' It is also said: 'Reciting poetry and studying rituals, passing on the family business to the villagers, and spreading fame far and wide.' This is what people of average talent do, and what those who are indifferent to worldly desires disdain. Therefore, Xu You built a nest in a tree, and Boyi and Shuqi preferred to starve to death on Shouyang Mountain. Confucius praised them as virtuous, saying that they were 'seeking benevolence and obtaining benevolence.' No one has ever criticized them for having no descendants or wealth. Śrāmaṇas cultivate morality to replace the pleasures of worldly life, and use the virtue of returning to simplicity to compensate for the love of wives and children. If this is not considered an extraordinary act, then what is? Someone asked again: 'Mencius said: 'I have only heard of using the culture of the Central Plains to transform the barbarians, but I have never heard of using the culture of the barbarians to transform the Central Plains.' You study the teachings of the Duke of Zhou and Confucius, but you abandon them and instead study the techniques of the barbarians. Isn't this too confusing?' The answer is: 'You only see the superficial splendor of rituals and institutions, but you do not understand the true meaning of morality. You only see the light of a torch, but you do not see the sun in the sky.' What Mencius said was only aimed at those who are too focused. In the past, Confucius wanted to live in the Nine Yi, saying: 'If a gentleman lives there, what is there to be ashamed of?' Yu was born in the Western Qiang, but he became a sage; You Yu was born in the Di tribe, but he assisted the Qin state in becoming a hegemon. Moreover, the ancient books say: 'The North Star (Polaris) is in the center of the sky and to the north of people.' From this perspective, the Han land is not necessarily the center of the world. The Buddhist scriptures say that the ten directions of the world all belong to the Buddha's teachings, and the Dharma is the source of all dharmas. Therefore, I respect and learn it. Why should I abandon the teachings of the Duke of Zhou and Confucius? Gold and jade

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相傷。隋璧不相妨。謂人為惑。特自惑乎。問曰。佛道無為淡泊。世人多譏毀。云其說廓落難用。虛無難信何也。曰至味不合于眾口。大音不比于眾耳。作咸池發蕭韶。莫之和也。張鄭衛之絃歌時俗之音。必不期而拊手也。韓非以管窺之見。而謗堯舜。接輿以毛牦之分。而刺仲尼。皆耽小而忽大者也。夫聞清商而謂之角。非彈弦之過也。聽者之不聰矣。見和璧而名之石。非璧之賤也。視者之不明矣。大道無為。非俗所見。不為譽者貴。不為毀者賤也(余文見藏中弘明集)。

丙子建安元年　西土千歲寶掌和尚。愿住世千歲。至是東遊此土。常不食。日誦經千餘卷。后入蜀禮普賢(五燈)。

丁丑二　沙門康猛詳竺大力。于洛陽。譯四諦及興本起行等經。六部十一卷。

戊寅　己卯　庚辰　辛巳　壬午　癸未　甲申　乙酉　丙戌

丁亥十二　天竺沙門曇果猛詳。共譯中本起經二卷。

戊子十三　西天二十三祖鶴勒那尊者。以法付師子比丘。偈曰。認得心性時。可說不思議。了了無可得。得時不說知。復告以後難乃示寂。眾欲分舍利。復現空中說偈。一法一切法。一切一法攝。吾身非有無。何分一切塔(五燈正宗記並己丑歲入滅)。

己丑　庚寅　辛卯　壬辰　癸巳　甲午　乙未　

【現代漢語翻譯】 現代漢語譯本 相互傷害。隋侯之璧（Suihou's jade，比喻珍寶）不會互相妨礙。說別人被迷惑，其實是自己被迷惑了。有人問：佛道講究無為淡泊，世人大多譏諷譭謗，說它的理論空洞不切實際，虛無縹緲難以置信，這是為什麼呢？回答說：最好的美味不合大眾的口味，最動聽的音樂不合大眾的耳朵。演奏咸池（Xianchi，傳說中的樂曲）和蕭韶（Xiaoshao，虞舜時代的樂曲），沒有人能唱和。演奏鄭衛（Zheng and Wei，春秋時期的兩個國家，以淫靡的音樂著稱）的絃歌等世俗音樂，不用期望人們會拍手叫好。韓非（Han Fei，法家代表人物）用管中窺豹的見識，誹謗堯舜（Yao and Shun，古代聖明的君王）；接輿（Jieyu，春秋時期的隱士）用細微的差別，指責仲尼（Zhongni，孔子的字）。都是因為沉溺於小處而忽略了大的方面。聽到清商（Qingshang，古代的樂調）卻說它是角（Jiao，古代五音之一），不是彈奏的過錯，而是聽的人耳朵不好。看到和氏璧（He's Jade，比喻珍寶）卻說它是石頭，不是和氏璧低賤，而是看的人眼光不明。大道無為，不是世俗之人所能理解的。不會因為讚譽而變得高貴，也不會因為詆譭而變得低賤（其餘文字見藏中的《弘明集》）。 丙子年，建安元年，西土（Western Regions，古代對西域的稱呼）的千歲寶掌和尚（Baozhang Monk，人名），發願住世千歲，於此時東遊到此土（this land，指中國）。常常不吃飯，每天誦經一千多卷。後來入蜀（Shu，四川的古稱）禮拜普賢菩薩（Samantabhadra，佛教菩薩名）。 丁丑年二月，沙門（Shramana，出家人的通稱）康猛詳（Kang Mengxiang，人名）和竺大力（Zhu Dali，人名）在洛陽（Luoyang，地名），翻譯了《四諦經》（Scripture of the Four Noble Truths）以及《興本起行經》等經典，共六部十一卷。 戊寅年、己卯年、庚辰年、辛巳年、壬午年、癸未年、甲申年、乙酉年、丙戌年 丁亥年十二月，天竺（India的古稱）沙門曇果（Tan Guo，人名）和猛詳（Meng Xiang，人名）共同翻譯了《中本起經》（Middle Length Sutra of the Origin of Karma）二卷。 戊子年十三年，西天（Western Heaven，指印度）二十三祖鶴勒那尊者（Kakulanatha，人名），將佛法傳付給師子比丘（Simha Bhiksu，人名），偈語說：『認識到心性的時候，可以說不可思議。明明白白什麼也得不到，得到的時候說不出來。』又告訴以後會有災難，於是示寂（Parinirvana，佛教用語，指圓寂）。眾人想要分舍利（Sarira，佛教用語，指遺骨），又在空中顯現說偈：『一法即一切法，一切法即一法所包含。我的身體非有非無，何必分建一切塔（Stupa，佛塔）』（見《五燈正宗記》並記載己丑年入滅）。 己丑年、庚寅年、辛卯年、壬辰年、癸巳年、甲午年、乙未年

【English Translation】 English version Mutual harm. Suihou's jade (Suihou's jade, a metaphor for treasures) does not hinder each other. To say that people are deluded is to delude oneself. Someone asked: The Buddha's path emphasizes non-action and detachment, but the world mostly mocks and slanders it, saying that its theory is empty and impractical, and illusory and unbelievable. Why is this? The answer is: The best taste does not suit the public's taste, and the most beautiful music does not suit the public's ears. Playing Xianchi (Xianchi, a legendary piece of music) and Xiaoshao (Xiaoshao, a piece of music from the time of Emperor Shun), no one can harmonize with it. Playing secular music such as the string songs of Zheng and Wei (Zheng and Wei, two states during the Spring and Autumn period, known for their lewd music), one should not expect people to applaud. Han Fei (Han Fei, a representative of Legalism) used his limited view to slander Yao and Shun (Yao and Shun, ancient sage kings); Jieyu (Jieyu, a hermit during the Spring and Autumn period) used subtle differences to criticize Zhongni (Zhongni, Confucius's courtesy name). All of them were indulging in small things and neglecting the big picture. Hearing Qingshang (Qingshang, an ancient musical mode) and saying it is Jiao (Jiao, one of the five ancient tones), it is not the fault of the playing, but the listener's ears are bad. Seeing He's Jade (He's Jade, a metaphor for treasures) and saying it is a stone, it is not that He's Jade is cheap, but that the viewer's vision is unclear. The Great Way is non-action, which is not understood by ordinary people. It will not become noble because of praise, nor will it become cheap because of slander (the remaining text can be found in the Hongming Collection in the Tripitaka). In the year of Bingzi, the first year of Jian'an, the thousand-year-old Baozhang Monk (Baozhang Monk, a personal name) from the Western Regions (Western Regions, the ancient name for the Western Regions) vowed to live in the world for a thousand years, and at this time traveled east to this land (this land, referring to China). He often did not eat, and recited more than a thousand volumes of scriptures every day. Later, he entered Shu (Shu, the ancient name of Sichuan) to worship Samantabhadra (Samantabhadra, the name of a Buddhist Bodhisattva). In the second month of the year of Dingchou, Shramana (Shramana, a general term for monks) Kang Mengxiang (Kang Mengxiang, a personal name) and Zhu Dali (Zhu Dali, a personal name) translated the 'Scripture of the Four Noble Truths' (Scripture of the Four Noble Truths) and other scriptures such as the 'Sutra on the Arising and Practice of the Origin of Karma' in Luoyang (Luoyang, a place name), a total of six parts and eleven volumes. Year of Wuyin, Year of Jimao, Year of Gengchen, Year of Xinshi, Year of Renwu, Year of Guiwei, Year of Jiashen, Year of Yiyou, Year of Bingxu In the twelfth month of the year of Dinghai, Shramana Tan Guo (Tan Guo, a personal name) and Meng Xiang (Meng Xiang, a personal name) from India jointly translated the 'Middle Length Sutra of the Origin of Karma' (Middle Length Sutra of the Origin of Karma) in two volumes. In the thirteenth year of the year of Wuzi, the twenty-third patriarch Kakulanatha (Kakulanatha, a personal name) of the Western Heaven (Western Heaven, referring to India) passed on the Dharma to Simha Bhiksu (Simha Bhiksu, a personal name), saying in a verse: 'When you recognize the nature of your mind, you can say it is inconceivable. Clearly and distinctly, nothing can be obtained, and when you obtain it, you cannot speak of it.' He also foretold future disasters, and then entered Parinirvana (Parinirvana, a Buddhist term for complete extinction). The crowd wanted to divide the Sarira (Sarira, a Buddhist term for relics), and then appeared in the air and said in a verse: 'One Dharma is all Dharmas, and all Dharmas are contained in one Dharma. My body is neither existent nor non-existent, why divide and build all the Stupas (Stupa, Buddhist pagodas)' (see 'Records of the Orthodox Lineage of the Five Lamps' and recorded to have entered Nirvana in the year of Jichou). Year of Jichou, Year of Gengyin, Year of Xinmao, Year of Renchen, Year of Guisi, Year of Jiawu, Year of Yiwei

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丙申　丁酉　戊戌

己亥二十四　自永平十年丁卯至是年。共一百五十三年中。緇素十二人。譯經二百九十二部。三百九十五卷(開元釋教錄)。

三國

魏　姓曹。都洛陽。五主。凡四十五年。

蜀　姓劉。都成都。二主。凡四十三年。

吳　姓孫。都(武昌建業)。四主凡五十九年。庚子(魏)(高祖丕黃初元) (蜀昭烈王)(備) (吳太祖)(權) (十一月獻帝禪位於魏王丕改元) 辛丑(二) (章武元)(據西蜀) (元)(全有吳楚) 壬寅(三) (二) (黃武元) 癸卯(四) (後主)(建興元) (二)

月支支謙至吳譯經。甲辰(五) (二) (三)

西域僧維祇難(此云障礙)。于武昌譯阿差末菩薩等經○沙門竺律炎同至譯經。乙巳(六) (三) (四) 丙午(七) (四) (五) 丁未(烈祖睿太和元) (五) (六) 戊甲(二) (六) (七)

陳思王曹植。字子建。精通書藝。不好黃老。惟每讀佛經。必留連嗟玩。以為至道之宗。嘗著辨道論。以見意(今載藏弘明集)。己酉(三) (七) (黃龍元) 庚戌(四) (八) (二) 辛亥(五) (九) (三) 壬子(六) (十) (嘉禾元

【現代漢語翻譯】 現代漢語譯本 丙申、丁酉、戊戌

己亥二十四：從永平十年丁卯年到該年，共一百五十三年中，僧人和在家信徒共十二人，翻譯佛經二百九十二部，三百九十五卷（見《開元釋教錄》）。

三國

魏：姓曹，都城在洛陽，歷經五位君主，共四十五年。

蜀：姓劉，都城在成都，歷經二位君主，共四十三年。

吳：姓孫，都城在（武昌、建業），歷經四位君主，共五十九年。庚子年（魏）（高祖丕黃初元年）（蜀昭烈王）（備）（吳太祖）（權）（十一月獻帝禪位於魏王丕，改元）。辛丑年（二）（章武元年）（佔據西蜀）（元年）（完全擁有吳楚之地）。壬寅年（三）（二）（黃武元年）。癸卯年（四）（後主）（建興元年）（二）。

月支支謙（Yuezhi Zhi Qian）至吳國翻譯佛經。甲辰年（五）（二）（三）。

西域僧人維祇難（Vighna）（意為『障礙』）在武昌翻譯《阿差末菩薩經》等。沙門竺律炎（Zhu Luyan）一同到達並翻譯佛經。乙巳年（六）（三）（四）。丙午年（七）（四）（五）。丁未年（烈祖睿太和元年）（五）（六）。戊甲年（二）（六）（七）。

陳思王曹植（Cao Zhi），字子建，精通書法藝術，不喜歡黃老之學，唯獨每次讀佛經，必定流連忘返，讚歎不已，認為這是至高無上的道理。曾經著有《辨道論》，以表達自己的見解（現在收錄在《藏弘明集》中）。己酉年（三）（七）（黃龍元年）。庚戌年（四）（八）（二）。辛亥年（五）（九）（三）。壬子年（六）（十）（嘉禾元年）。

【English Translation】 English version Bing-shen, Ding-you, Wu-xu

Ji-hai 24: From the year Ding-mao, the tenth year of Yongping, to this year, a total of 153 years, twelve monks and laypeople translated 292 sutras in 395 volumes (see the Kaiyuan Shijiao Lu).

The Three Kingdoms

Wei: The surname was Cao, the capital was in Luoyang, and it lasted for five rulers, a total of 45 years.

Shu: The surname was Liu, the capital was in Chengdu, and it lasted for two rulers, a total of 43 years.

Wu: The surname was Sun, the capital was in (Wuchang, Jianye), and it lasted for four rulers, a total of 59 years. Gengzi year (Wei) (Gaozu Pi, Huangchu 1st year) (Shu, Zhaolie King) (Bei) (Wu, Taizu) (Quan) (In November, Emperor Xian abdicated to King Pi of Wei, changing the era name). Xinchou year (2) (Zhangwu 1st year) (Occupied Western Shu) (1st year) (Completely possessed Wu and Chu). Renyin year (3) (2) (Huangwu 1st year). Guimao year (4) (Later ruler) (Jianxing 1st year) (2).

Yuezhi Zhi Qian (Yuezhi Zhi Qian) arrived in Wu to translate Buddhist scriptures. Jiachen year (5) (2) (3).

The Western Regions monk Vighna (Vighna) (meaning 'obstacle') translated the 'Achama Bodhisattva Sutra' etc. in Wuchang. The Shramana Zhu Luyan (Zhu Luyan) also arrived and translated scriptures. Yisi year (6) (3) (4). Bingwu year (7) (4) (5). Dingwei year (Liezu Rui, Taihe 1st year) (5) (6). Wujia year (2) (6) (7).

Prince Si of Chen, Cao Zhi (Cao Zhi), styled Zijian, was proficient in calligraphy and did not favor Huang-Lao thought. However, whenever he read Buddhist scriptures, he would linger and admire them, considering them the source of the ultimate truth. He once wrote the 'Treatise on Distinguishing the Dao' to express his views (now included in the Zang Hongming Ji). Jiyou year (3) (7) (Huanglong 1st year). Gengxu year (4) (8) (2). Xinhai year (5) (9) (3). Renzi year (6) (10) (Jiahe 1st year).

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) 癸丑(青龍元) (十一) (二) 甲寅(二) (十二) (三) 乙卯(三) (十三) (四) 丙辰(四) (十四) (五) 丁巳(景初元建丑為正) (十五) (六) 戊午(二) (延熙元) (赤烏元) 己未(三齊王即位複用夏正) (二) (二) 庚申(邵陵厲公芳正始元) (三) (三) 辛酉(二) (四) (四)

康居三藏康僧會。至金陵設像行道。國人初見沙門驚異之。有司以聞。權詔至問之。會廣陳如來之化因曰。如來化已千年。然靈骨舍利。神應無方。昔育王奉為八萬四千塔。此遺化也。權曰。舍利可得。當爲塔之。茍其無驗。國有常刑。會請期七日。謂其屬曰。佛法廢興在此一舉。當加意懇求。至期無驗。乃展二七又無應。權曰。趣烹之。會更展期又七日。眾懼矣。至五鼓聞。槍然有聲。起視瓶中。五色錯發。黎明進之。王臣大悅。嘆曰。希世之瑞也。會又言。舍利威神無能壞者。吳主使力士槌之。砧碎而光明自若。於是建塔佛陀里。又為寺額曰建初。江南寺塔自此而始○闞澤仕吳。官太子太傅。吳主問澤曰。佛何年入中國。何緣未及此方。澤曰。永平年佛法初至。計今赤烏四年。百七十餘年矣。永平十四年。道士褚善信等。乞與西僧角法。善信負妄而

【現代漢語翻譯】 現代漢語譯本 癸丑（青龍元年）（十一）（二）甲寅（二）（十二）（三）乙卯（三）（十三）（四）丙辰（四）（十四）（五）丁巳（景初元年，建丑為正月）（十五）（六）戊午（二）（延熙元年）（赤烏元年）己未（三齊王即位，恢復使用夏曆）（二）（二）庚申（邵陵厲公芳正始元年）（三）（三）辛酉（二）（四）（四）

康居三藏（Kang Senghui，人名）康僧會（Kang Senghui，人名）。來到金陵（Jinling，地名）設立佛像，推行佛法。當地人起初見到沙門（Shamen，佛教出家人）感到驚異。有關官員將此事上報。孫權（Sun Quan，人名）下詔召見並詢問他。康僧會廣泛陳述如來（Rulai，佛的稱號）的教化，並說：『如來的教化已經千年，然而靈骨舍利（Sheli，佛教聖物）的神奇感應不可估量。過去阿育王（King Ashoka）奉命建造了八萬四千座塔來供奉舍利，這就是佛陀遺留下來的教化。』孫權說：『如果能得到舍利，我就為它建造佛塔。如果不能應驗，國家自有常刑。』康僧會請求給予七天期限。他告訴他的同伴說：『佛法的興衰在此一舉，應當更加懇切地祈求。』到了期限，沒有應驗。於是又延長了十四天，仍然沒有應驗。孫權說：『快把他烹殺了。』康僧會再次請求延期七天。大家都感到恐懼。到了第五天五更時分，聽到瓶中發出鏘然的聲音。起來檢視瓶中，五彩光芒交錯閃耀。黎明時將舍利進獻給孫權。孫權的臣子們非常高興，讚歎說：『這是稀世的祥瑞啊！』康僧會又說：『舍利的威神是任何力量都無法摧毀的。』孫權命令力士用鐵錘錘擊舍利。鐵砧破碎了，而舍利的光明卻依然如故。於是建造了佛塔，命名為佛陀里（Fotuo Li，地名）。又為寺廟題寫匾額，名為建初（Jianchu，寺廟名）。江南（Jiangnan，地名）的寺廟和佛塔從此開始。闞澤（Kan Ze，人名）在吳國為官，官至太子太傅。孫權問闞澤說：『佛教是什麼時候傳入中國的？為什麼之前沒有傳到這裡？』闞澤說：『佛教最初傳入是在永平（Yongping，年號）年間，到現在赤烏（Chiwu，年號）四年，已經一百七十多年了。永平十四年，道士褚善信（Chu Shanxin，人名）等人，請求與西方的僧人角法。褚善信因為虛妄而失敗。』

【English Translation】 English version Gui Chou (Year of the Green Dragon) (1st year) (11th month) (2nd day) Jia Yin (2nd year) (12th month) (3rd day) Yi Mao (3rd year) (13th month) (4th day) Bing Chen (4th year) (14th month) (5th day) Ding Si (Jingchu 1st year, using the 12th month as the first month) (15th month) (6th day) Wu Wu (2nd year) (Yanxi 1st year) (Chiwu 1st year) Ji Wei (3rd year, King of Sanqi ascends the throne and restores the Xia calendar) (2nd year) (2nd day) Geng Shen (Shaoling Li Gong Fang, Zhengshi 1st year) (3rd year) (3rd day) Xin You (2nd year) (4th year) (4th day)

Kang Senghui (Kang Senghui, a person), a Tripitaka Master from Kangju (Kangju, a place name), came to Jinling (Jinling, a place name) to set up Buddha statues and promote Buddhism. The locals were initially surprised to see the Shamen (Shamen, Buddhist monks). Officials reported this matter. Sun Quan (Sun Quan, a person) issued an edict to summon and question him. Kang Senghui extensively explained the teachings of Tathagata (Tathagata, an epithet of the Buddha), saying: 'The teachings of the Tathagata have been around for a thousand years, yet the miraculous responses of the spiritual bone relics (Sheli, Buddhist sacred objects) are immeasurable. In the past, King Ashoka (King Ashoka) was ordered to build 84,000 pagodas to enshrine the relics. This is the legacy of the Buddha.' Sun Quan said: 'If relics can be obtained, I will build a pagoda for them. If it cannot be verified, the country has its own laws.' Kang Senghui requested a period of seven days. He told his companions: 'The rise and fall of Buddhism depends on this. We should pray more earnestly.' When the deadline arrived, there was no response. So he extended it for another fourteen days, but still no response. Sun Quan said: 'Quickly boil him!' Kang Senghui requested another seven-day extension. Everyone was afraid. At the fifth watch of the night on the fifth day, a clanging sound was heard from the bottle. Upon inspection, five-colored lights intertwined and shone. At dawn, the relics were presented to Sun Quan. Sun Quan's ministers were very happy and exclaimed: 'This is a rare auspicious sign!' Kang Senghui also said: 'The power of the relics cannot be destroyed by any force.' Sun Quan ordered a strongman to hammer the relics. The anvil shattered, but the light of the relics remained the same. So a pagoda was built, named Fotuo Li (Fotuo Li, a place name). He also inscribed a plaque for the temple, named Jianchu (Jianchu, a temple name). Temples and pagodas in Jiangnan (Jiangnan, a place name) began from this point. Kan Ze (Kan Ze, a person) served as an official in the Wu kingdom, reaching the position of Grand Tutor to the Crown Prince. Sun Quan asked Kan Ze: 'When did Buddhism first enter China? Why hasn't it reached here before?' Kan Ze said: 'Buddhism first entered during the Yongping (Yongping, an era name) period. Now, in the fourth year of Chiwu (Chiwu, an era name), it has been more than 170 years. In the fourteenth year of Yongping, the Daoist Chu Shanxin (Chu Shanxin, a person) and others requested to debate with the Western monks. Chu Shanxin failed because of his falsehoods.'

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死。凡中國人。既不出家。無人流佈。加之罹亂。故歲深方至本國。吳主曰。孔子老子之教。與佛比對若何。澤曰。孔老二教。法天制用。不敢違天。佛之設教。天法奉行。不敢違佛。以此言之。優劣可見矣(宗炳明佛論等)。壬戌(三) (五) (五) 癸亥(四) (六) (六) 甲子(五) (七) (七) 乙丑(六) (八) (八) 丙寅(七) (九) (九) 丁卯(八) (十) (十) 戊辰(九) (十一) (十一)

西天二十四祖師子尊者。以法付婆舍斯多。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。付法已。祖留罽賓(統紀)。己巳(嘉平元) (十二) (十二) 庚午(二) (十三) (十三)

天竺沙門曇柯迦羅(此云法時)至洛陽譯僧祇戒本。時比丘特剪髮而已。未有律儀。迦羅始出戒本。而以戒心為日用(通論)。辛未(三) (十四) (太元元)

天竺波羅芬多至洛。神異不測。壬申(四) (十五) (侯官侯亮建興元)

魏。天竺沙門康僧鎧。于洛陽譯無量壽等經三部四卷。癸酉(五) (十六) (二) 甲戌(高貴卿公正元元) (十七) (五鳳元)

支謙自至吳。至是譯經八十八部。合一

【現代漢語翻譯】 現代漢語譯本 死亡。所有中國人，既然沒有出家，就沒有人傳播佛法。加上遭遇戰亂，所以多年以後佛法才傳到本國。吳主問道：『孔子、老子的教義，與佛的教義相比如何？』澤回答說：『孔子、老子的教義，傚法天道而制定規範，不敢違背天道。佛的教義，天道也要奉行，不敢違背佛。』由此來說，優劣就顯而易見了（宗炳《明佛論》等）。壬戌（三年）（五）（五），癸亥（四年）（六）（六），甲子（五年）（七）（七），乙丑（六年）（八）（八），丙寅（七年）（九）（九），丁卯（八年）（十）（十），戊辰（九年）（十一）（十一）。

西天第二十四祖師子尊者（Śīṣa，意為獅子）。將佛法傳付給婆舍斯多（Vasista）。偈語說：『正確宣說知見時，知見都是心。當下之心即是知見，知見就在當下。』傳法完畢，祖師留在罽賓（Kashmir）（《佛祖統紀》）。己巳（嘉平元年）（十二）（十二），庚午（二年）（十三）（十三）。

天竺沙門曇柯迦羅（Dharmakāla，意為法時）到達洛陽，翻譯《僧祇戒本》。當時的比丘只是剪髮而已，還沒有戒律儀式。曇柯迦羅開始傳出戒本，並且以戒心作為日常行持（《通論》）。辛未（三年）（十四）（太元元年）。

天竺波羅芬多（Pārāvata）到達洛陽，神異莫測。壬申（四年）（十五）（侯官侯亮建興元年）。

魏國，天竺沙門康僧鎧（Saṃghavarman），在洛陽翻譯《無量壽經》等經三部四卷。癸酉（五年）（十六）（二年），甲戌（高貴卿公正元年）（十七）（五鳳元年）。

支謙（Lokakṣema）親自來到吳國，到這時翻譯經典八十八部，合在一起。

【English Translation】 English version Death. All Chinese people, since they did not become monks, no one propagated the Dharma. In addition, encountering wars, it took many years for the Dharma to reach this country. The ruler of Wu asked: 'How do the teachings of Confucius and Lao Tzu compare to the teachings of the Buddha?' Ze replied: 'The teachings of Confucius and Lao Tzu emulate the way of heaven to create norms, not daring to violate the way of heaven. The teachings of the Buddha, even the way of heaven must follow, not daring to violate the Buddha.' From this, the superiority or inferiority is obvious (Zong Bing's 'Ming Fo Lun' etc.). Renxu (year 3) (5) (5), Guihai (year 4) (6) (6), Jiazi (year 5) (7) (7), Yichou (year 6) (8) (8), Bingyin (year 7) (9) (9), Dingmao (year 8) (10) (10), Wuchen (year 9) (11) (11).

The twenty-fourth patriarch of the Western Heaven, Śīṣa (師子尊者, meaning Lion). Passed the Dharma to Vasista (婆舍斯多). The verse says: 'When correctly explaining knowledge and views, knowledge and views are all mind. The mind in the present moment is knowledge and views, knowledge and views are in the present.' After transmitting the Dharma, the patriarch stayed in Kashmir (罽賓) ('Fo Zu Tong Ji'). Jisi (Jiaping year 1) (12) (12), Gengwu (year 2) (13) (13).

The Indian monk Dharmakāla (曇柯迦羅, meaning Dharma Time) arrived in Luoyang and translated the 'Saṃghika Vinaya'. At that time, the bhikshus only shaved their heads and did not have precepts and rituals. Dharmakāla began to transmit the precepts, and took the mind of precepts as daily practice ('Tong Lun'). Xinwei (year 3) (14) (Taiyuan year 1).

The Indian Pārāvata (波羅芬多) arrived in Luoyang, with unpredictable supernatural powers. Renshen (year 4) (15) (Hou Guanhou Liang Jianxing year 1).

In the Wei kingdom, the Indian monk Saṃghavarman (康僧鎧) translated the 'Infinite Life Sutra' (無量壽經) and other scriptures in Luoyang, totaling three parts and four volumes. Guiyou (year 5) (16) (year 2), Jiaxu (Gao Guiqing Gongzheng year 1) (17) (Wufeng year 1).

Lokakṣema (支謙) personally came to Wu, and by this time had translated eighty-eight scriptures, combined into one.

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百一十八卷。謙博覽經籍。時語曰。支郎眼中黃。形雖細是智囊。吳主高其才。拜為博士。固辭不受(一云輔導東宮甚有稗益)。謙初受業于支亮。亮受業于支讖。世稱天下博知。不出三支(釋教錄)。乙亥(二) (十八) (二)

西域沙門曇無德(此云法藏)。赍四分律至洛陽○安息沙門曇諦至亦善律學。遂同出戒經一卷○曇摩迦羅。又請曇無德等。立羯磨法。凡中國戒法自是而始。丙子(甘露元) (十九) (太平元)

西域沙門支強梁接(此云無畏)。于交州譯法華三昧經六卷。丁丑(二) (二十) (二)

朱士衡棄俗出家。是為漢地沙門之始○士衡嘗于洛陽。講道行經。又為此土講經之始。戊寅(三) (景耀元) (景帝)(休永安元)

西域白延至洛譯經。己卯(四) (二) (二)

罽賓國以賊竊。釋子形服作亂。王怒毀寺殺僧。王秉劍至師子尊者前曰。師得蘊空否。曰已得蘊空。王曰離生死否。曰已離生死。王曰既離生死可施我頭。祖曰身非我有何吝于頭。王即斬之。白乳涌高數尺。王臂自墮于地而死。后弟子收師。報體而建塔焉。庚辰(元帝奐景元元) (三) (三)

竺大力入吳譯經。至是還西域。辛巳(二) (四) (四

【現代漢語翻譯】 現代漢語譯本 百一十八卷。謙博覽經籍。當時有句話說：『支郎（指支謙，Zhi Qian）眼中黃，形雖細是智囊。』吳主（三國時期吳國的君主）賞識他的才能，任命他為博士。支謙堅決推辭沒有接受（另一種說法是輔導東宮太子，很有幫助）。支謙最初師從支亮（Zhi Liang），支亮師從支讖（Zhi Chen）。世人稱讚說，天下的博學之士，沒有超出這『三支』（釋教錄）。乙亥年。

西域沙門曇無德（Dharmadeva，意為法藏）帶著《四分律》到達洛陽。安息沙門曇諦（Dharmasatya）也精通律學。於是他們共同翻譯出戒經一卷。曇摩迦羅（Dharmakala）又邀請曇無德等人，制定羯磨法（Karma，佛教儀式）。中國的戒法從此開始。丙子年。

西域沙門支強梁接（Ghangharaksa，意為無畏）在交州翻譯《法華三昧經》六卷。丁丑年。

朱士衡（Zhu Shixing）捨棄世俗出家，成為漢地沙門（Sramana，佛教出家修行者）的開端。朱士衡曾在洛陽講說道理，傳佈經書，也是在此地講經的開端。戊寅年。

西域的白延（Bai Yan）到達洛陽翻譯經書。己卯年。

罽賓國（Kashmir）因為盜賊假扮釋迦弟子的樣子作亂，國王大怒，毀壞寺廟，殺害僧人。國王拿著劍來到師子尊者（Aryasimha）面前說：『你證得五蘊皆空了嗎？』師子尊者回答說：『我已經證得五蘊皆空。』國王說：『你脫離生死了嗎？』師子尊者回答說：『我已經脫離生死。』國王說：『既然你已經脫離生死，可以把你的頭給我。』師子尊者說：『身體都不是我所有的，何況一個頭呢？』國王就砍了他的頭。白色的乳汁涌起數尺高。國王的手臂自己掉在地上而死。後來弟子們收斂師子尊者的遺體，建造佛塔來紀念他。庚辰年。

竺大力（Zhu Dali）進入吳國翻譯經書，到這時返回西域。辛巳年。

【English Translation】 English version Volume 118. Qian (Zhi Qian) extensively studied scriptures. A contemporary saying went: 'Zhi Lang's (referring to Zhi Qian) eyes are yellow, though small in stature, he is a treasure of wisdom.' The ruler of Wu (during the Three Kingdoms period) appreciated his talent and appointed him as a Erudite (Boshi). Zhi Qian firmly declined the position (another account says he tutored the crown prince, which was very beneficial). Zhi Qian initially studied under Zhi Liang, who studied under Zhi Chen. People praised them, saying that the most learned scholars in the world did not exceed these 'three Zhis' (recorded in the Buddhist Canon). Year Yihai.

The Sramana (Buddhist monk) Dharmadeva (meaning 'Treasure of Dharma') from the Western Regions arrived in Luoyang with the Four-Part Vinaya (Dharmaguptaka Vinaya). The Parthian Sramana Dharmasatya was also proficient in Vinaya. Together, they translated a volume of precepts. Dharmakala then invited Dharmadeva and others to establish the Karma rituals (Buddhist ceremonies). The Chinese Vinaya tradition began from this point. Year Bingzi.

The Sramana Ghangharaksa (meaning 'Fearless') from the Western Regions translated the Lotus Samadhi Sutra in six volumes in Jiaozhou. Year Dingchou.

Zhu Shixing renounced secular life and became a monk, marking the beginning of Chinese Sramanas (Buddhist practitioners). Zhu Shixing once lectured on the Dharma and propagated scriptures in Luoyang, also marking the beginning of lecturing on scriptures in this land. Year Wuyin.

Bai Yan from the Western Regions arrived in Luoyang to translate scriptures. Year Jimao.

In Kashmir, because thieves disguised themselves as disciples of the Buddha and caused unrest, the king was furious and destroyed temples, killing monks. The king, holding a sword, came before Aryasimha and said, 'Have you attained the emptiness of the five skandhas (aggregates)?' Aryasimha replied, 'I have already attained the emptiness of the five skandhas.' The king said, 'Have you transcended birth and death?' Aryasimha replied, 'I have already transcended birth and death.' The king said, 'Since you have transcended birth and death, you may give me your head.' Aryasimha said, 'This body is not mine, what is there to begrudge a head?' The king then beheaded him. White milk gushed out several feet high. The king's arm fell to the ground and he died. Later, the disciples collected Aryasimha's remains and built a stupa (Buddhist monument) to commemorate him. Year Gengchen.

Zhu Dali entered Wu to translate scriptures, and at this time returned to the Western Regions. Year Xinshi.

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天竺支疆梁樓至洛譯經(正宗)○竺律炎于揚都。譯經三部○沙門朱士。行於洛陽。講道行經。義有不通。乃發跡往于闐。求正本焉。壬午(三) (五) (五) 癸未(四) (炎興元)(為魏所滅) (六) 甲申(魏咸熙元) (吳歸命侯皓元興元)

魏四十五年中。西域沙門六人。所出經律論十二部。凡一十八卷。

西晉

姓司馬。都洛邑及長安。為東西京(至元帝都建康為東晉)。西晉。四主。五十二年。乙酉(晉世祖)(炎)(泰始元)(十二月受魏禪) (吳歸命侯)(皓)(甘露元)

十二月晉世祖武帝即位。帝龍顏奇偉。盛明革運。大崇佛事。廣造伽藍(方誌)。○吳主孫皓。遍毀神祠波及梵宇。遣臣詰僧。會會挫其辭。皓乃召會。問佛之善惡報應。會曰。明主以仁德治天下。則赤烏翔嘉禾苗。善既有應。惡亦如之。易稱積善餘慶詩美。求福不回。皓曰。周孔既明。安用佛教。會曰。周孔不欲深言故。略示其跡。佛教不止淺言故。詳示其要。皆為善也。聖人唯恐善之不多。陛下以為嫌何也。皓無以酬之。遂罷他日宿衛治。圃得金像。皓使置穢處。以為笑樂。俄得腫疾。隱處尤痛。卜曰坐犯大神。皓禱諸廟不效。宮人曰。乃不請福于佛耶。皓曰。佛神

【現代漢語翻譯】 現代漢語譯本：

天竺（India）支疆梁樓至洛翻譯佛經（正宗）。竺律炎在揚都翻譯了三部佛經。沙門（Śrāmaṇa，出家人）朱士在洛陽講經弘道，但對經義有所不通，於是前往于闐（Khotan）尋求正本。壬午年、癸未年、甲申年。 魏朝四十五年間，有六位來自西域的沙門，共翻譯出經、律、論十二部，總計一十八卷。 西晉 司馬氏為姓，都城在洛邑和長安，設東西二京（到元帝定都建康，是為東晉）。西晉歷經四位君主，共五十二年。乙酉年，晉世祖（炎）即位（泰始元年），十二月接受魏的禪讓。（吳歸命侯）（皓）（甘露元年）。 十二月，晉世祖武帝即位。武帝容貌奇偉，英明神武，大力推行佛教事業，廣建伽藍（僧伽藍摩，寺院）。吳主孫皓，大範圍毀壞神祠，波及佛教寺廟，派遣大臣詰難僧人。釋僧會挫敗了他的言辭。孫皓於是召見釋僧會，詢問佛教的善惡報應。釋僧會說：『英明的君主以仁德治理天下，則赤烏（一種祥瑞的鳥）飛翔，嘉禾（優良的稻穀）生長，善行自然有好的應驗。惡行也會有相應的報應。《易經》說積累善行，會給後代留下福澤。《詩經》讚美，祈求福報不會落空。』孫皓說：『周公、孔子已經很明白了，還要佛教做什麼？』釋僧會說：『周公、孔子是不想深入闡述，所以只是簡略地顯示了善行的軌跡。佛教不只是淺顯地談論，所以詳細地闡述了善行的要義。都是爲了行善啊。聖人唯恐善行不夠多，陛下您卻認為它多餘，這是為什麼呢？』孫皓無言以對，於是作罷。後來，宿衛在整修園圃時，得到了金像。孫皓讓人把金像放在污穢的地方，以此作為笑樂。不久，孫皓得了腫脹的疾病，隱秘之處尤其疼痛。占卜的人說這是冒犯了大神。孫皓向各處神廟祈禱，都沒有效果。宮人說：『為什麼不向佛祈求福報呢？』孫皓說：『佛神……』

【English Translation】 English version:

The monk Liang Louzhi from the border region of India translated Buddhist scriptures (Orthodox Canon) in Luoyang. Zhuluyan translated three scriptures in Yangdu. The Śrāmaṇa (monk) Zhu Shi practiced and lectured on scriptures in Luoyang, but encountered difficulties in understanding the meaning of the scriptures. Therefore, he traveled to Khotan to seek the original texts. The years Renwu, Guiwei, and Jiashen. During the forty-five years of the Wei dynasty, six Śrāmaṇas from the Western Regions translated twelve scriptures, Vinaya, and Shastras, totaling eighteen volumes. Western Jin Dynasty The surname was Sima, and the capital was in Luoyi and Chang'an, with the establishment of Eastern and Western capitals (until Emperor Yuan established Jiankang as the capital, which became the Eastern Jin). The Western Jin dynasty lasted for four emperors, totaling fifty-two years. In the year Yiyou, Emperor Wu of Jin (Yan) ascended the throne (the first year of the Tai Shi era), and in December, he received the abdication from Wei. (Marquis Guiming Hou of Wu) (Hao) (the first year of the Ganlu era). In December, Emperor Wu of the Jin Dynasty ascended the throne. The Emperor had a remarkable appearance and great wisdom, and vigorously promoted Buddhism, building many Gāramas (monasteries). Sun Hao, the ruler of Wu, extensively destroyed shrines, affecting Buddhist temples, and sent officials to interrogate monks. The monk Shi Seng Hui refuted his arguments. Sun Hao then summoned Shi Seng Hui and asked about the karmic retribution of good and evil in Buddhism. Shi Seng Hui said, 'If an enlightened ruler governs the world with benevolence and virtue, then the Chiwu (a kind of auspicious bird) will fly and the Jiahe (excellent rice) will grow, and good deeds will naturally have good results. Evil deeds will also have corresponding retribution. The 'Book of Changes' says that accumulating good deeds will leave blessings for future generations. The 'Book of Poetry' praises that seeking blessings will not be in vain.' Sun Hao said, 'Zhou Gong and Confucius are already very clear, what is the need for Buddhism?' Shi Seng Hui said, 'Zhou Gong and Confucius did not want to elaborate deeply, so they only briefly showed the traces of good deeds. Buddhism does not just talk about superficial things, so it elaborates in detail the essentials of good deeds. All are for doing good. Sages only fear that there is not enough good, but Your Majesty thinks it is superfluous, why is that?' Sun Hao was speechless and gave up. Later, the guards obtained a golden statue while repairing the garden. Sun Hao had people put the golden statue in a dirty place, using it as a source of amusement. Soon after, Sun Hao contracted a swelling disease, and the hidden parts were especially painful. The diviner said that it was an offense to the great god. Sun Hao prayed to various temples, but to no avail. A palace maid said, 'Why not ask the Buddha for blessings?' Sun Hao said, 'The Buddha god...'

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若是怪乎。曰佛之威靈若天。皓悟曰。吾以慢像致此耳。乃迎像供事之。仍請會說法悔罪。會為開示玄要及授五戒。少頃疾愈。由是奉會為師。崇飾寺塔(法苑)。丙戌(二) (寶鼎元)

竺曇摩羅察(此云法護)。燉煌人。初游西域。大赍梵經。還歸東夏。是年至長安譯經。教相廣流此土者。法護深有殊功。護為此土求經沙門之始也。丁亥(三) (二) 戊子(四) (三) 己丑(五) (建衡元) 庚寅(六) (二) 辛卯(七) (三)

西域揵陀勒至洛陽。人莫能測。偶曰。盤鴟山有古寺基。可共修立。眾人依言。發掘果得石基。因共修立。以勒為寺主。去洛百里。朝朝至洛赴齋。暮乞油一缽還寺。然燈其行如飛(僧傳)。壬辰(八) (鳳凰元)

法護。出新道行經十卷○河州唐述谷。至是立寺。寺東谷中有一天寺。常聞鐘聲。人入其山。每逢仙聖。恍惚現寺。東北嶺上。出於醴泉。甜而且白。服者不老。癸巳(九) (二) 甲午(十) (三) 乙未(咸寧元) (天冊元) 丙申(二) (天璽元) 丁酉(三) (天紀元)

闕公則悟放蕭然唯勤法事。至是遷寂。忽現空中報言。生西方安樂界矣(僧史)。戊戌(四) (二) 己亥(五) (三) 庚

【現代漢語翻譯】 現代漢語譯本： 若是妖怪作祟嗎？皓悟說：『是佛的威靈像天一樣顯現。』皓悟說：『我因為傲慢輕視佛像才導致這樣的結果。』於是迎接佛像，供奉侍奉它，並請僧眾舉行法會，說法懺悔罪過。僧眾為他開示精深玄妙的要義，並授予他五戒。不久，他的疾病痊癒。因此，他尊奉僧會為老師，崇尚修飾寺廟佛塔（出自《法苑珠林》）。丙戌年。 竺曇摩羅察（Dharmaraksa，意為法護），是敦煌人。起初遊歷西域，大量攜帶梵文佛經，返回東方的中原地區。這年到達長安翻譯佛經。佛法教義廣泛流傳到中原地區，法護有很深的功勞。法護是中原地區僧人前往西域求取佛經的開端。丁亥年、戊子年、己丑年、庚寅年、辛卯年。 西域的揵陀勒（Kandala）到達洛陽。沒有人能夠理解他。偶然有一次他說：『盤鴟山有古寺的遺址，可以共同修建。』眾人聽從他的話，發掘後果然得到了石頭的地基。於是共同修建寺廟，讓揵陀勒擔任寺廟的住持。他每天離開洛陽一百里，早上到洛陽去應齋，傍晚乞討一缽油返回寺廟，用來點燈，他的行動像飛一樣迅速（出自《高僧傳》）。壬辰年。 法護，翻譯了新出的道行經十卷。河州的唐述谷，在這時建立了寺廟。寺廟東邊的山谷中有一座天寺，經常能聽到鐘聲。人們進入那座山，經常遇到神仙聖人，隱約顯現出寺廟。東北面的山嶺上，涌出甘甜的泉水，味道甘甜而且是白色的。飲用它的人不會衰老。癸巳年、甲午年、乙未年、丙申年、丁酉年。 闕公則覺悟後放下一切，只勤奮地從事佛法事務。在這時圓寂。忽然在空中顯現聲音說：『已經往生到西方極樂世界了』（出自《僧史》）。戊戌年、己亥年、庚子年。

【English Translation】 English version: Was it a strange phenomenon? Hao Wu said, 'It is the Buddha's majestic spirit, like the heavens.' Hao Wu said, 'I brought this upon myself because of my arrogance and disrespect towards the Buddha image.' Thereupon, he welcomed the image, made offerings to it, and requested a Dharma assembly to confess his sins. The assembly expounded the profound and subtle essentials to him and bestowed upon him the five precepts. Soon after, his illness was cured. Therefore, he revered the Sangha as his teacher and devoted himself to adorning temples and pagodas (from 'Fa Yuan Zhu Lin'). Bingxu year. Zhu Tan Mo Luo Cha (Dharmaraksa, meaning Dharma Protector), was a native of Dunhuang. Initially, he traveled to the Western Regions, carrying a large number of Sanskrit scriptures, and returned to the Eastern lands of China. In this year, he arrived in Chang'an to translate scriptures. Dharmaraksa made profound contributions to the widespread dissemination of Buddhist teachings in this land. Dharmaraksa was the pioneer of monks from this land seeking scriptures in the Western Regions. Dinghai year, Wuzi year, Jichou year, Gengyin year, Xinmao year. Kandala from the Western Regions arrived in Luoyang. No one could understand him. Once, he said, 'There is an ancient temple site on Panchi Mountain that can be rebuilt together.' The people followed his words, and upon excavation, they indeed found the stone foundation. So they jointly rebuilt the temple, with Kandala as the abbot. He would leave Luoyang by a hundred li every day, go to Luoyang in the morning to attend the meal offering, and in the evening beg for a bowl of oil to return to the temple to light the lamps. His movements were as swift as flying (from 'Biographies of Eminent Monks'). Renchen year. Dharmaraksa translated the newly emerged 'Daoxing Jing' in ten volumes. Tang Shugu of Hezhou established a temple at this time. In the valley east of the temple, there was a heavenly temple where the sound of bells could often be heard. People who entered that mountain often encountered immortals and sages, and the temple would vaguely appear. On the northeast ridge, a sweet spring emerged, with water that was sweet and white. Those who drank it would not age. Guisi year, Jiawu year, Yiwei year, Bingshen year, Dingyou year. Que Gongze, after awakening, relinquished everything and diligently engaged in Buddhist affairs. At this time, he passed away. Suddenly, a voice appeared in the sky, saying, 'He has already been reborn in the Western Pure Land of Ultimate Bliss' (from 'History of the Sangha'). Wuxu year, Jihai year, Gengzi year.

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子(太康元) (四為晉所滅)

九月康僧會卒。會譯經十四部三十卷。

吳五十九年中。道俗四人。譯經百八十九部。凡四百十七卷。

辛丑(二)

壬寅(三)　劉薩何病死。入冥見梵僧。指往會稽育王塔處懺悔。既蘇出家名慧達。至會稽遍求不見。偶一夜聞地下鐘聲。即誠懇經三日。忽從地涌出寶塔。高一尺四寸廣七寸。佛像悉具。達既見塔精勤禮懺。瑞應頗多。明州育王塔。自是始也(塔傳)。

癸卯(四)　抵世常供養沙門不憚。忽有僧來。貌陋衣獘。令常洗足常不肯。僧乃現大身。升空而去常悔焉(感通傳)。

甲辰(五)　乙巳(六)　丙午(七)

丁未(八)　初太康三年。朱士衡得道行經梵本。遣弟子送歸洛陽。未發之間。于闐小乘眾。白王云。漢僧欲以婆羅門書。惑亂正典。王若不禁之。將聾盲漢地也。王即不聽赍經。士衡憤慨。乃求燒經為證。王乃積火燔之。士衡誓曰。若大法應流漢地者。經當不燒。言已投經火中。火滅經存。更覺光鮮。大眾駭服。至是遂送達。到洛陽住三年。復至許昌二年。后無羅叉。譯放光般若是也。

戊申(九)　己酉(十)(四月武帝崩)　庚戌惠帝(衷)永熙(元)

辛亥元康(元)　帝于洛下造興聖

【現代漢語翻譯】 現代漢語譯本 子（太康元年）（四為晉所滅）

九月，康僧會圓寂。康僧會翻譯了十四部經書，共三十卷。

吳國五十九年間，有道士和僧人共四人，翻譯了一百八十九部經書，總計四百一十七卷。

辛丑（二年）

壬寅（三年），劉薩何病死。進入陰間見到一位梵僧（印度僧人），指示他前往會稽（地名，今浙江紹興）育王塔處懺悔。之後甦醒出家，法名慧達。到達會稽后四處尋找育王塔未果。偶然一夜聽到地下傳來鐘聲，於是誠懇地誦經三日。忽然一座寶塔從地涌出，高一尺四寸，寬七寸，佛像一應俱全。慧達見到塔后精勤禮拜懺悔，出現了很多祥瑞的感應。明州（今寧波）育王塔，就是從這個時候開始的（見《塔傳》）。

癸卯（四年），抵世常供養沙門（出家人）不遺餘力。忽然來了一個僧人，相貌醜陋，衣衫襤褸。讓抵世常給他洗腳，抵世常不肯。僧人於是現出巨大的身形，升空而去，抵世常後悔不已（見《感通傳》）。

甲辰（五年），乙巳（六年），丙午（七年）

丁未（八年），最初在太康三年，朱士衡得到《道行經》的梵文版本，派遣弟子送回洛陽。尚未出發的時候，于闐（古代西域國名）的小乘佛教徒，稟告國王說：『漢地的僧人想要用婆羅門（印度種姓制度中的最高等級）的文字，迷惑擾亂正統的佛經。大王如果不禁止他們，將會使漢地的人們變得又聾又瞎。』國王於是禁止他們攜帶經書。朱士衡憤慨，於是請求燒經以驗證真偽。國王於是堆積柴火焚燒經書。朱士衡發誓說：『如果大法應該在漢地流傳，那麼經書應當不會被燒燬。』說完將經書投入火中。火焰熄滅后，經書依然存在，而且更加光鮮。大眾驚駭信服。於是最終將經書送達洛陽，在那裡住了三年，又到許昌住了兩年。后無羅叉（人名），翻譯了《放光般若經》。

戊申（九年），己酉（十年）（四月，武帝駕崩）庚戌，惠帝（司馬衷）永熙（元年）

辛亥，元康（元年），皇帝在洛陽建造興聖寺。

【English Translation】 English version Year Zi (First year of the Tai Kang era) (The fourth [dynasty] was destroyed by Jin)

In the ninth month, Kang Senghui passed away. Kang Senghui translated fourteen scriptures, totaling thirty volumes.

During the 59th year of the Wu kingdom, four individuals, both Daoists and monks, translated one hundred and eighty-nine scriptures, amounting to four hundred and seventeen volumes.

Xin Chou (Year 2)

Ren Yin (Year 3): Liu Sahe died of illness. He entered the underworld and saw a Brahman monk (Indian monk) who instructed him to go to the Yuwang Pagoda (King Ashoka Pagoda) in Kuaiji (place name, present-day Shaoxing, Zhejiang) to repent. After reviving, he became a monk named Hui Da. Upon arriving in Kuaiji, he searched everywhere for the Yuwang Pagoda but could not find it. One night, he heard the sound of a bell coming from underground. He sincerely chanted scriptures for three days. Suddenly, a precious pagoda emerged from the ground, one foot and four inches tall and seven inches wide, complete with Buddha images. Upon seeing the pagoda, Hui Da diligently prostrated and repented, and many auspicious responses occurred. The Yuwang Pagoda in Mingzhou (present-day Ningbo) originated from this event (see 'Biography of the Pagoda').

Gui Mao (Year 4): Di Shichang tirelessly made offerings to shramanas (monks). Suddenly, a monk arrived, with an ugly appearance and tattered clothes. He asked Di Shichang to wash his feet, but Di Shichang refused. The monk then revealed a giant form and ascended into the sky, causing Di Shichang to regret his actions (see 'Records of Spiritual Responses').

Jia Chen (Year 5), Yi Si (Year 6), Bing Wu (Year 7)

Ding Wei (Year 8): Initially, in the third year of the Tai Kang era, Zhu Shiheng obtained a Sanskrit version of the 'Daoxing Jing' (Perfection of Wisdom Sutra) and sent his disciple to return it to Luoyang. Before departing, the Hinayana (Theravada) Buddhists of Khotan (ancient kingdom in Central Asia) reported to the king, 'Han monks intend to use Brahman (highest caste in the Indian caste system) writings to confuse and disrupt the orthodox Buddhist scriptures. If the king does not prohibit them, it will make the people of Han deaf and blind.' The king then forbade them from carrying the scriptures. Zhu Shiheng was indignant and requested to burn the scriptures to verify their authenticity. The king then piled up firewood and burned the scriptures. Zhu Shiheng vowed, 'If the Great Dharma is destined to spread in the Han lands, then the scriptures should not be burned.' After saying this, he threw the scriptures into the fire. After the flames extinguished, the scriptures remained intact and even more radiant. The masses were astonished and convinced. Thus, the scriptures were finally delivered to Luoyang, where they stayed for three years, and then to Xuchang for two years. Later, An Luochacha (name of a person) translated the 'Fangguang Bannya Jing' (Larger Perfection of Wisdom Sutra).

Wu Shen (Year 9), Ji You (Year 10) (In the fourth month, Emperor Wu died) Geng Xu, Emperor Hui (Sima Zhong), Yongxi (Year 1)

Xin Hai, Yuankang (Year 1), the Emperor built the Xingsheng Temple in Luoyang.

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寺。常供百僧(方誌)。

壬子(二)　于闐無叉羅。譯放光般若經三十卷。

癸丑(三)　甲寅(四)

乙卯(五)　優婆塞竺叔蘭譯經二部。

丙辰(六)　天竺耆域。初來交廣。並有靈異。既達襄陽。欲寄載過江。舟人見是胡僧。輕而不載。及船達岸。域已前行。路見兩虎。虎弭耳掉尾。域以手摩其頭。虎下道而去。見者皆敬。至是于洛陽。或告人。前世事指支法淵從羊中來。竺法興從天中來。又曰。比丘衣服華麗不應素法。有太守滕永文經年得病。兩腳攣屈不能起行。域取凈水。以楊柳誦咒拂之者三文。即能行。一寺有樹數十株枯死。域咒之尋即敷榮。有病癥將死。域以布覆應器于病者腹上舉器。有若淤泥數升。病者遂活。

丁巳(七)

戊午(八)　訶羅竭。太康九年至洛。咒治疫疾。十差八九。后入婁至山。以腳蹍石。出水清美。是年坐化。

己未(九)　庚申永康(元)

辛酉永寧(元)　沙門支法度譯經五卷。

壬戌太安(元)　沙門耆域。知洛將亂。辭歸天竺。有僧乞一言為識。域令會眾人眾集。域升座曰。守口攝身。意慎莫犯眾惡修行一切善。如是得度世。言訖便默。於是數百人。各請域中食。域皆許往。明日五百舍。皆有一。域始謂

【現代漢語翻譯】 現代漢語譯本：寺廟。經常供養一百位僧人（出自地方誌）。

壬子年（太康二年），于闐的無叉羅（Wucha Luo，人名）。翻譯了《放光般若經》三十卷。

癸丑年（太康三年），甲寅年（太康四年）。

乙卯年（太康五年），優婆塞（Upasaka，在家男居士）竺叔蘭翻譯了佛經兩部。

丙辰年（太康六年），來自天竺（Tian Zhu，古代印度的名稱）的耆域（Qiyu，人名）。最初來到交州和廣州一帶，並顯現出一些靈異的事蹟。到達襄陽后，想要搭船過江。船伕因為他是胡僧（Hu Seng，來自西域的僧人），輕視而不願意搭載他。等到船到達岸邊時，耆域已經走在前面了。他在路上遇到兩隻老虎，老虎都收起耳朵，搖著尾巴。耆域用手撫摸它們的頭，老虎就離開了道路。見到這件事的人都非常敬佩他。後來他到了洛陽，有人說，他前世的事情是，指支法淵（Zhi Fayuan，人名）是從羊群中來的，竺法興（Zhu Faxing，人名）是從天上來的。他又說，比丘（Biqiu，出家男眾）的衣服華麗是不符合樸素的佛法的。有一位太守滕永文（Teng Yongwen，人名）多年生病，兩腳攣縮不能行走。耆域取來凈水，用楊柳枝誦咒拂拭他三次，他就能行走了。有一座寺廟裡有幾十棵樹枯死了，耆域誦咒后，樹很快就開花繁榮。有人得了重病快要死了，耆域用布蓋住一個容器，放在病人腹部，舉起容器，裡面好像有幾升淤泥，病人就活了過來。

丁巳年（太康七年）。

戊午年（太康八年），訶羅竭（Heluojie，人名）。太康九年到達洛陽，用咒語治療瘟疫疾病，十個病人能好轉八九個。後來他進入婁至山，用腳踩踏石頭，流出清澈甘甜的水。這年他坐化圓寂。

己未年（太康九年），庚申年永康（元年）。

辛酉年永寧（元年），沙門（Shamen，出家人的通稱）支法度翻譯佛經五卷。

壬戌年太安（元年），沙門耆域，知道洛陽將要發生戰亂，辭別返回天竺。有一位僧人請求他說一句話作為紀念。耆域讓召集眾人，眾人聚集后，耆域登上座位說：『守口攝身，意慎莫犯眾惡，修行一切善，如是得度世。』說完就沉默不語。於是有幾百人，各自邀請耆域去家中吃飯，耆域都答應前往。第二天，五百家，每家都有一份耆域的食物。耆域開始說

【English Translation】 English version: Temple. Often provides offerings to one hundred monks (from local chronicles).

Renzi year (the second year of the Taikang era), Wucha Luo (name of a person) from Yutian (an ancient kingdom). Translated the 'Fangguang Prajna Sutra' in thirty volumes.

Guichou year (the third year of the Taikang era), Jiayin year (the fourth year of the Taikang era).

Yimao year (the fifth year of the Taikang era), the Upasaka (lay Buddhist male devotee) Zhu Shulan translated two Buddhist scriptures.

Bingchen year (the sixth year of the Taikang era), Qiyu (name of a person) from Tianzhu (ancient name for India). First came to the area of Jiaozhou and Guangzhou, and manifested some miraculous events. After arriving in Xiangyang, he wanted to cross the river by boat. The boatmen, because he was a Hu Seng (a monk from the Western Regions), looked down on him and refused to carry him. When the boat reached the shore, Qiyu had already walked ahead. He encountered two tigers on the road, and the tigers tucked their ears and wagged their tails. Qiyu stroked their heads with his hand, and the tigers left the road. Those who saw this were all very respectful of him. Later, he arrived in Luoyang, and someone said that his past life was that Zhi Fayuan (name of a person) came from a flock of sheep, and Zhu Faxing (name of a person) came from the heavens. He also said that the clothes of the Bhikshus (ordained Buddhist monks) being luxurious is not in accordance with the simple Dharma. There was a governor, Teng Yongwen (name of a person), who had been ill for many years, and his legs were contracted and he could not walk. Qiyu took clean water, and using willow branches, chanted mantras and brushed him three times, and he was able to walk. In a temple, there were dozens of trees that had withered and died. After Qiyu chanted mantras, the trees quickly blossomed and flourished. Someone was seriously ill and about to die. Qiyu covered a container with cloth, placed it on the patient's abdomen, and lifted the container. Inside, there seemed to be several liters of silt, and the patient was revived.

Dingsi year (the seventh year of the Taikang era).

Wuwu year (the eighth year of the Taikang era), Heluojie (name of a person). Arrived in Luoyang in the ninth year of the Taikang era, and used mantras to treat epidemic diseases, curing eight or nine out of ten patients. Later, he entered Louzhi Mountain, and stepped on a stone with his foot, causing clear and sweet water to flow out. In this year, he passed away in meditation.

Jiwei year (the ninth year of the Taikang era), Gengshen year Yongkang (first year).

Xinyou year Yongning (first year), the Shamen (a general term for monks) Zhi Fadu translated five volumes of Buddhist scriptures.

Renxu year Taian (first year), the Shamen Qiyu, knowing that Luoyang was about to be in turmoil, bid farewell and returned to Tianzhu. A monk asked him to say a word as a memento. Qiyu had everyone gather together. After everyone gathered, Qiyu ascended the seat and said: 'Guard your mouth and control your body, be careful not to commit any evil deeds, cultivate all good deeds, and in this way, you can be liberated from the world.' After speaking, he remained silent. Thereupon, several hundred people each invited Qiyu to their homes for a meal, and Qiyu agreed to go. The next day, five hundred families each had a portion of Qiyu's food. Qiyu began to say

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獨過及相仇。問方知分身降焉。既行有達送者。域徐行追者弗及。域畫地曰於此別矣。其日有從長安來者。見域在彼寺。又賈客其夕會域于流沙。計已九千餘里。癸亥(太安二) (漢高祖)(劉淵) (成始祖)(李特建初元) (涼西平)(武穆公張軌) (燕高祖)(慕容廆) (代)(昭帝拓跋祿官)(九)

沙門支孝龍有機辨。是年講放光般若。人皆宗仰。阮瞻庚凱尤敬之。有嘲其胡服者。龍曰。以道觀之。誠不見有容服之異。彼謂我辱。我棄彼榮。則無心之貴愈貴。無心之安愈安耳。甲子(永興元) (元熙元) (太宗雄)(建興元) (十)

時沙門白遠字法祖。才敏絕倫。譯經二十五卷。乙丑(二) (二) (二) (十一)

釋法立共法炬等。譯法喻等經十二卷。丙寅(光熙元) (三) (晏平元) (十二)

沙門安法欽自太康二年至是。譯經五部十六卷。丁卯(懷帝)(永嘉元) (四) (二) (十三)

法護譯普曜經八卷。護究通三十六國典籍。世稱燉煌菩薩。戊辰(二) (永鳳元) (三) (穆帝猗盧元)

法護譯經。優婆塞聶承。遠執筆承旨至是。遠自譯三昧等經。己巳(三) (漢)(河瑞元

【現代漢語翻譯】 現代漢語譯本：獨自生活以及互相仇視。詢問后才知道是分身降臨於此。離開後有來送別的人。有人試圖慢慢地追趕但沒追上。於是劃地為界說：『就在這裡分別吧。』當天有從長安來的人，看見他在那座寺廟裡。又有商人當晚在流沙與他相會，計算下來已經九千多里了。癸亥年（太安二年）。（漢高祖）（劉淵）（成始祖）（李特建初元年）（涼西平）（武穆公張軌）（燕高祖）（慕容廆）（代）（昭帝拓跋祿官）（九） 沙門支孝龍很有辯才。這年講解《放光般若經》，人們都很尊敬仰慕他。阮瞻、庚凱尤其敬重他。有人嘲笑他的胡人服裝，支孝龍說：『用道的眼光來看，實在看不出容貌和服裝有什麼不同。他們認為我受辱，我拋棄他們認為的榮耀。那麼無心之可貴就更加可貴，無心的安寧就更加安寧。』甲子年（永興元年）（元熙元年）（太宗雄）（建興元年）（十） 當時沙門白遠，字法祖，才思敏捷，非常傑出。翻譯了二十五卷經書。乙丑年（二）（二）（二）（十一） 釋法立與法炬等，翻譯了《法喻經》等十二卷經書。丙寅年（光熙元年）（三）（晏平元年）（十二） 沙門安法欽從太康二年到這時，翻譯了五部經書，共十六卷。丁卯年（懷帝）（永嘉元年）（四）（二）（十三） 法護翻譯了《普曜經》八卷。法護精通三十六個國家的典籍，世人稱他為『敦煌菩薩』。戊辰年（二）（永鳳元年）（三）（穆帝猗盧元年） 法護翻譯經書，優婆塞（Upasaka，在家男居士）聶承遠執筆記錄他的旨意，直到這時。聶承遠自己也翻譯了《三昧經》等經書。己巳年（三）（漢）（河瑞元年）

【English Translation】 English version: Living alone and hating each other. After asking, it was known that it was an incarnation descending here. After leaving, there were people who came to see him off. Some tried to slowly catch up but couldn't. So, they drew a line on the ground and said, 'Let's part here.' That day, someone came from Chang'an and saw him in that temple. Also, merchants met him that night in the quicksand, calculating that it was more than nine thousand li. Year Guihai (Tai'an 2nd year). (Emperor Gaozu of Han) (Liu Yuan) (First Ancestor of Cheng) (Li Te's Jianchu 1st year) (Liang Xiping) (Duke Mu of Wu, Zhang Gui) (Emperor Gaozu of Yan) (Murong Wei) (Dai) (Emperor Zhao, Tuoba Luguan) (9) The Shramana (Buddhist monk) Zhi Xiaolong was very eloquent. This year, he lectured on the 'Fangguang Prajna Sutra', and people respected and admired him very much. Ruan Zhan and Geng Kai especially respected him. Someone ridiculed his barbarian clothes, Zhi Xiaolong said: 'From the perspective of the Dao (the Way), I really can't see any difference between appearance and clothing. They think I am humiliated, I abandon what they consider glory. Then the preciousness of having no mind becomes even more precious, and the peace of having no mind becomes even more peaceful.' Year Jiazi (Yongxing 1st year) (Yuanxi 1st year) (Emperor Taizong Xiong) (Jianxing 1st year) (10) At that time, the Shramana Bai Yuan, styled Fazu, was extremely quick-witted and outstanding. He translated twenty-five volumes of scriptures. Year Yichou (2nd year) (2nd year) (2nd year) (11) Shishi Fali, together with Fajü and others, translated twelve volumes of scriptures such as the 'Fayu Sutra'. Year Bingyin (Guangxi 1st year) (3rd year) (Yanping 1st year) (12) The Shramana An Faqin, from the second year of Taikang until now, has translated five scriptures, totaling sixteen volumes. Year Dingmao (Emperor Huai) (Yongjia 1st year) (4th year) (2nd year) (13) Fa Hu translated the 'P耀 Sutra' in eight volumes. Fa Hu was proficient in the classics of thirty-six countries, and the world called him 'Dunhuang Bodhisattva'. Year Wuchen (2nd year) (Yongfeng 1st year) (3rd year) (Emperor Mu, Yilu 1st year) Fa Hu translated scriptures, and the Upasaka (lay Buddhist devotee) Nie Chengyuan recorded his intentions until now. Nie Chengyuan himself also translated scriptures such as the 'Samadhi Sutra'. Year Jisi (3rd year) (Han) (Herui 1st year)

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) (後趙)(高祖石勒) (成四) (涼) (燕) (代二)

法矩譯法律等經五十卷○高僧安慧。則直天下疫病。祈得神水兩甕。服者皆愈。又自書大品經入火不燒。庚午(四) (漢)(淵死子聰立改光興元) (五) (三)

天竺沙門佛圖澄至洛陽已年百餘歲。常服氣自養。能積日不食能役使鬼神腹。旁有一孔。常以絮塞之。夜則拔絮孔中出光。照於一室。又嘗至流水側。從腹旁孔中。引出五臟六腑。洗之訖還內腹中。又以油雜胭脂涂掌。千里外事。皆見掌中。如對面焉。或聽鈴音。事無不驗(晉書)。辛未(五) (嘉平元) (玉衡元) (四)

法師白。遠才思雋徹。敏朗絕倫。道化遠被崤崡。以西奉之如神。南陽張光。字世孺。為涼州刺史。欲令反俗為己僚佐。祖固志不移。遂遇害。祖弟法祚德行沖允。亦為害之。先是法祖。語弟子曰。我數日對當至便辭。別分衣資訖。明日詣光語忤光意光使收祖。祖乃曰。我來畢對此。宿命久結。非今日事也。隴上羌胡。將迎祖西歸中。路聞其遇害。咸欲復祖之仇。率騎與光逆戰。生擒光斬之。乃分祖之骸。各立寺廟。而禮事焉(本傳○張光一作張輔)。壬申(六) (二) (二) (五)

信士聶

【現代漢語翻譯】 現代漢語譯本： （後趙）（高祖石勒）（成四）（涼）（燕）（代二）

法矩翻譯法律等經書五十卷。高僧安慧，能直接消除天下的疫病。他祈求得到神水兩甕，服用的人都痊癒了。他還親自書寫《大品經》，放入火中也不會燒燬。庚午年（四）（漢）（劉淵死後其子劉聰繼位，改年號為光興元年）（五）（三）

天竺沙門佛圖澄來到洛陽，已經一百多歲了。他經常服氣養生，能夠多日不進食，能夠役使鬼神。他的腹部旁邊有一個孔，經常用棉絮塞住。夜晚則拔出棉絮，孔中發出光芒，照亮整個房間。他還曾經到流水旁邊，從腹部旁邊的孔中，引出五臟六腑，清洗完畢后又放回腹中。他還用油混合胭脂塗在手掌上，千里之外的事情，都能在掌中看到，就像面對面一樣。或者聽鈴鐺的聲音，事情沒有不應驗的（《晉書》記載）。辛未年（五）（嘉平元年）（玉衡元年）（四）

法師說，遠才思敏捷，聰慧過人，他的道化遠播到崤山、函谷關以西，人們像對待神一樣敬奉他。南陽人張光（字世孺），擔任涼州刺史，想要讓他改變信仰，成為自己的僚佐。法祖堅守志向不改變，於是遇害。法祖的弟弟法祚，德行高尚，也被殺害。此前，法祖對弟子們說：『我數日之內將要離世。』於是告別，分發衣物和資財完畢。第二天，前往張光處，言語觸犯了張光的心意，張光派人逮捕法祖。法祖於是說：『我來這裡是爲了了結此事，宿命早已註定，不是今天才發生的。』隴上的羌人和胡人，準備迎接法祖西歸，中途聽說他遇害，都想要為法祖報仇，率領騎兵與張光逆戰，生擒張光並將其斬殺。於是分割法祖的遺骸，各自建立寺廟，來禮敬供奉他（《本傳》記載。張光一作張輔）。壬申年（六）（二）（二）（五）

信士聶

【English Translation】 English version: (Later Zhao) (Emperor Gaozu Shi Le) (Cheng 4th Year) (Liang) (Yan) (Dai 2nd Year)

The monk Fa Ju translated fifty volumes of scriptures on law, etc. The eminent monk An Hui could directly eliminate epidemics throughout the land. He prayed and obtained two urns of divine water, and all who drank it were healed. He also personally wrote the 'Great Perfection of Wisdom Sutra', which did not burn when placed in fire. Gengwu Year (4th Year) (Han) (Liu Yuan died and his son Liu Cong succeeded him, changing the era name to Guangxing 1st Year) (5th Year) (3rd Year)

The Indian monk Fotucheng arrived in Luoyang, already over a hundred years old. He often nourished himself with qi (vital energy), able to go without food for many days and able to command ghosts and spirits. He had a hole on the side of his abdomen, which he usually plugged with cotton. At night, he would pull out the cotton, and light would emanate from the hole, illuminating the entire room. He also once went to the side of a flowing stream and, from the hole on the side of his abdomen, pulled out his five internal organs, washed them, and then put them back into his abdomen. He also mixed oil with rouge and applied it to his palm, and events thousands of miles away could be seen in his palm, as if face to face. Or by listening to the sound of a bell, events were invariably verified (recorded in the 'Book of Jin'). Xinwei Year (5th Year) (Jiaping 1st Year) (Yuheng 1st Year) (4th Year)

The Dharma master said that Yuan had quick wit and outstanding intelligence, and his teachings spread far and wide to the west of the Xiao and Han mountains, where people revered him as a god. Zhang Guang (style name Shiru) of Nanyang, who served as the governor of Liangzhou, wanted him to renounce his faith and become his subordinate. Fa Zu firmly maintained his resolve and was thus killed. Fa Zu's younger brother, Fa Zuo, whose virtue was lofty and sincere, was also killed. Before this, Fa Zu said to his disciples: 'I will depart within a few days.' He then bid farewell and distributed his clothing and possessions. The next day, he went to Zhang Guang, and his words offended Zhang Guang's intentions, so Zhang Guang sent people to arrest Fa Zu. Fa Zu then said: 'I have come here to settle this matter; the karmic connection has long been established, it is not something that has happened today.' The Qiang and Hu people of Longshang, preparing to welcome Fa Zu's return to the west, heard of his murder on the way and all wanted to avenge Fa Zu. They led cavalry and fought Zhang Guang in a counter-attack, capturing Zhang Guang alive and beheading him. They then divided Fa Zu's remains and each built temples to venerate him (recorded in the 'Original Biography'. Zhang Guang is also written as Zhang Fu). Renshen Year (6th Year) (2nd Year) (2nd Year) (5th Year)

Believer Nie

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道真。即承遠之子。承遠既卒。真乃詢稟咨承及護絕筆。真自譯經三十六卷。癸酉(晉愍帝建興元) (三) (三) (六)

愍帝即位於長安。造通靈白馬二寺(六帖)○是年有古維衛迦葉。二佛石像。泛海而入吳松江。滬瀆口遙見浮游。道士巫師往迎。並風濤洶涌。吳縣朱膺素奉正法。乃同數人。共往迎像。於是乘流自到。背有銘志。接之登舟。其輕如羽。乃奉安於通玄寺。蓋上古時。先佛教法。亦流化此土矣(法苑)○竺法護譯經一百七十五部。至是絕筆(釋教錄)。甲戌(二日隕于地復有三日出于西而東行) (四) (四) (七)

時石勒屯兵葛陂。專事殺戮。佛圖澄欲化之。勒有將軍郭黑略。素奉佛法。澄即見之。略乃受五戒。崇弟子禮略。隨勒戰。澄皆豫記勝負。勒以略有異見。問之曰有澄也。勒曰。天賜也召之。勒曰。佛法何靈澄知。勒不達深理。可以相從。乃請燒香。以缽盛水咒之。須臾生青蓮華。光色耀目。勒由此神敬之(本傳)。乙亥(三)(天下太饑民相食死) (建元元) (五) (涼西平公寔) (八) 丙子(四) (麟嘉元) (六) (九)

十二月劉曜攻陷長安帝出降。曜乃據中原○西晉四主五十二年。中華戎譯經。道

【現代漢語翻譯】 現代漢語譯本 道真，是承遠（僧人名）的兒子。承遠去世后，道真於是請教並繼承了他的學說，以及守護他的遺著。道真親自翻譯了三十六卷經書。癸酉年（晉愍帝建興元年）。

愍帝在長安即位。建造了通靈寺和白馬寺（兩座寺廟名）。這一年，有古維衛佛（過去七佛之一，意為『離塵』）和迦葉佛（過去七佛之一，意為『飲光』）的石像，從海上漂流進入吳淞江。在滬瀆口遠遠地看到它們漂浮著。道士和巫師前去迎接，但風浪洶涌。吳縣的朱膺一向信奉正法，於是和幾個人一起前去迎接佛像，佛像便順著水流自己靠岸了。佛像的背面有銘文。人們接佛像上船，佛像輕得像羽毛一樣。於是將佛像供奉在通玄寺。大概在上古時代，早期的佛教教法，也曾流傳教化到這片土地上。《法苑珠林》記載，竺法護（西晉時期著名譯經家）翻譯了一百七十五部經書，到這時停止了翻譯。《釋教錄》記載。甲戌年（二日隕于地復有三日出于西而東行）。

當時，石勒（後趙建立者）在葛陂屯兵，專門從事殺戮。佛圖澄（著名高僧）想要教化他。石勒有個將軍叫郭黑略，一向信奉佛法。佛圖澄就去見他。郭黑略於是受了五戒，以弟子的禮節尊敬佛圖澄。郭黑略跟隨石勒作戰，佛圖澄都能預先記下勝負情況。石勒認為郭黑略有不同尋常的見解，問他原因，郭黑略說：『因為有佛圖澄。』石勒說：『這是上天賜給我的。』於是召見佛圖澄。石勒問：『佛法有什麼靈驗？』佛圖澄知道石勒不能理解深刻的道理，可以用祥瑞來引導他，於是請求燒香，用缽盛水，唸咒。一會兒，缽中生出青蓮花，光彩耀眼。石勒因此非常敬佩他。《佛圖澄傳》記載。乙亥年（天下大饑，百姓互相殘食而死）。

十二月，劉曜（前趙末代皇帝）攻陷長安，愍帝出城投降。劉曜於是佔據了中原。西晉歷經四位皇帝，共五十二年。中華地區翻譯戎族的經書。

【English Translation】 English version Dao Zhen was the son of Cheng Yuan (a monk's name). After Cheng Yuan passed away, Dao Zhen inquired about and inherited his teachings, and guarded his posthumous writings. Dao Zhen personally translated thirty-six volumes of scriptures. The year Guiyou (the first year of Jianxing of Emperor Min of Jin).

Emperor Min ascended the throne in Chang'an. He built the Tongling Temple and Baima Temple (two temple names). In this year, there were stone statues of the ancient Buddha Vipassi (one of the past seven Buddhas, meaning 'detached from dust') and Buddha Kashyapa (one of the past seven Buddhas, meaning 'drinking light'), drifting into the Wusong River from the sea. They were seen floating from afar at the Hudukou. Taoists and sorcerers went to greet them, but the wind and waves were turbulent. Zhu Ying of Wu County, who had always believed in the true Dharma, went with several people to greet the Buddha statues, and the statues floated ashore on their own along the current. There were inscriptions on the back of the Buddha statues. People took the Buddha statues onto the boat, and the statues were as light as feathers. So they enshrined the Buddha statues in Tongxuan Temple. Probably in ancient times, the early Buddhist teachings had also spread and influenced this land. The Fayuan Zhulin records that Zhu Fahu (a famous translator of scriptures in the Western Jin Dynasty) translated one hundred and seventy-five scriptures, and stopped translating at this time. The Shijiao Lu records. The year Jiaxu (two suns fell to the ground and then three suns came out from the west and traveled east).

At that time, Shi Le (the founder of Later Zhao) stationed troops in Gebei, specializing in killing. Fotucheng (a famous monk) wanted to convert him. Shi Le had a general named Guo Helue, who had always believed in Buddhism. Fotucheng went to see him. Guo Helue then took the Five Precepts and respected Fotucheng with the etiquette of a disciple. Guo Helue followed Shi Le in battle, and Fotucheng could predict the outcome in advance. Shi Le thought that Guo Helue had unusual insights and asked him the reason. Guo Helue said, 'Because there is Fotucheng.' Shi Le said, 'This is a gift from heaven to me.' So he summoned Fotucheng. Shi Le asked, 'What is the spiritual efficacy of Buddhism?' Fotucheng knew that Shi Le could not understand profound principles and could be guided by auspicious omens, so he asked to burn incense, fill a bowl with water, and chant mantras. After a while, a blue lotus flower grew in the bowl, with dazzling light. Shi Le was therefore very impressed by him. The Biography of Fotucheng records. The year Yihai (there was a great famine in the world, and people ate each other to death).

In December, Liu Yao (the last emperor of Former Zhao) captured Chang'an, and Emperor Min surrendered. Liu Yao then occupied the Central Plains. The Western Jin Dynasty lasted for four emperors, a total of fifty-two years. The Chinese region translated the scriptures of the Rong people.

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俗一十二人。譯經律等六百有餘卷。寺一百八十所。僧尼三千七百餘人。

歷代編年釋氏通鑑卷之二 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷第三

宋括山一庵釋　本覺　編集

明安雅居士　劉朝卿　較訂

東晉

司馬氏。都建康。十二主。凡一百四年。丁丑(元帝)(睿建武元) (漢)(劉聰麟嘉二) (後趙)(石勒) (成)(太宗玉衡七) (涼)(西平元公寔建興五) (燕)(高祖) (代)(平文帝鬱律元)

沙門竺潛字法。深有才解。自永嘉初。避亂過江。至是元帝。及丞相王茂弘。太尉庾元規。並欽其風德。友而敬之(本傳)。戊寅(文興元) (前趙)(劉曜光初元) (六) (二)

竺潛常著屐至殿內。時人嘆其道德高風。初不省有市朝。己卯(二) (二) (後趙元) (七) (三)

元帝造瓦官龍興二寺。集丹陽建業千僧(六帖)。庚辰(三) (三) (二) (八) (四)

揚都瓦官寺竺僧敷因。時咸謂心神有形。但妙于萬物耳。敷乃著神無形論。辟之略云。有形便有數。有數則有盡。神既無盡。故知無形見者欽服。辛巳(四) (四) (

【現代漢語翻譯】 有十二位精通世俗事務的人。翻譯佛經、戒律等共六百多卷。寺廟一百八十所。僧尼三千七百多人。

《歷代編年釋氏通鑑》卷之二

《歷代編年釋氏通鑑》卷第三

宋朝括山一庵的釋本覺（釋：佛教）編集

明朝安雅居士劉朝卿校訂

東晉

司馬氏，都城在建康。經歷了十二位君主，共一百零四年。丁丑年（元帝）（司馬睿建武元年）（漢）（劉聰麟嘉二年）（後趙）（石勒）（成）（太宗李雄玉衡七年）（涼）（西平元公張寔建興五年）（燕）（高祖）（代）（平文帝拓跋鬱律元年）

沙門竺潛，字法深，很有才華和見解。從永嘉之亂開始，避難過江。到元帝時期，丞相王茂弘、太尉庾元規都敬佩他的風度和德行，以朋友之禮相待並尊敬他（本傳）。戊寅年（文興元年）（前趙）（劉曜光初元年）

竺潛常常穿著木屐進入殿內。當時的人們讚歎他的道德高尚，不理會世俗之事。己卯年（二年）（二年）（後趙元年）

元帝建造了瓦官寺和龍興寺兩座寺廟，聚集了丹陽、建業的一千名僧人（六帖）。庚辰年（三年）（三年）（二年）

揚都瓦官寺的竺僧敷認為，當時人們普遍認為心神是有形的，只是比萬物更精妙罷了。竺僧敷於是寫了《神無形論》來駁斥這種觀點，大意是：如果心神有形，那就有數量；有數量，那就有窮盡。心神既然是無窮盡的，所以就知道心神是無形的。見到這篇文章的人都很欽佩。辛巳年（四年）（四年）

【English Translation】 There were twelve people versed in secular affairs. They translated over six hundred volumes of Buddhist scriptures, Vinaya, etc. There were one hundred and eighty temples. There were over three thousand seven hundred monks and nuns.

A Comprehensive Mirror of Buddhist History Through the Dynasties, Volume 2

A Comprehensive Mirror of Buddhist History Through the Dynasties, Volume 3

Compiled by Shi Benjue (Shi: Buddhism) of Yian Hermitage, Kuoshan, Song Dynasty

Revised by Layman Liu Chaoqing of Anya, Ming Dynasty

Eastern Jin Dynasty

The Sima family, with the capital at Jiankang. Reigned through twelve rulers, for a total of one hundred and four years. Dingchou year (Emperor Yuan) (Sima Rui's Jianwu 1st year) (Han) (Liu Cong's Linjia 2nd year) (Later Zhao) (Shi Le) (Cheng) (Emperor Taizong Li Xiong's Yuheng 7th year) (Liang) (Zhang Shi, the Duke Yuan of Xiping's Jianxing 5th year) (Yan) (Gaozu) (Dai) (Emperor Pingwen Tuoba Yulv's 1st year)

The Shramana Zhu Qian, styled Fashen, was very talented and insightful. Starting from the Yongjia Rebellion, he crossed the river to escape the chaos. By the time of Emperor Yuan, both the Chancellor Wang Maohong and the Grand Commandant Yu Yuangui admired his demeanor and virtue, treating him as a friend and respecting him (Biography). Wuyin year (Wenxing 1st year) (Former Zhao) (Liu Yao's Guangchu 1st year)

Zhu Qian often wore wooden clogs into the palace. People at the time admired his high moral character, disregarding worldly affairs. Jimou year (2nd year) (2nd year) (Later Zhao 1st year)

Emperor Yuan built two temples, Wuguan Temple and Longxing Temple, gathering a thousand monks from Danyang and Jianye (Six Compilations). Gengchen year (3rd year) (3rd year) (2nd year)

Zhu Sengfu of Wuguan Temple in Yangdu believed that people at the time generally thought that the mind and spirit had form, only more subtle than all things. Zhu Sengfu then wrote 'On the Formlessness of the Spirit' to refute this view, roughly saying: If the mind and spirit have form, then they have number; if they have number, then they have an end. Since the mind and spirit are infinite, then we know that the mind and spirit are formless. Those who saw this article were all in admiration. Xinsi year (4th year) (4th year)

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三) (成烈公)(茂)(九) (惠帝)(賀傳元)

時佛圖澄。吾石勒曰。王者德布化洽。則四靈表瑞。政獘道消。則慧孛呈妖。常蒙著見。休咎隨行。古今之常證也。勒甚悅之。被誅者。免十有八(本傳)。壬午(永昌元) (五) (四) (二)

天竺尸梨密多羅(此云吉友)昔讓王位出家。自永嘉中到此土。復過江游。建康止建初寺善說法。王導庾亮周顗桓彝。皆造門結友。時呼為高座法師。又善咒術能梵咀。至是廣譯諸經。癸未(明帝紹)(大寧元) (六) (五)

明帝聰明有機斷。晉代有君德者。帝一人而已。每崇齋興福。造皇興道場二寺(六帖)。甲申(二) (七) (六)

竺法乘神悟超絕。玄鑒過人。師於法護。護甚嘉之。後到燉煌立寺。延其學侶豺狼革心。戎狄知禮。大化西行乘之力也。乙酉(三) (八) (七) (忠成公駿)(十三) (煬帝紇那)(元)

天竺二十五祖婆舍斯多尊者。以法付不如密多。偈曰。聖人說知見。當境無非是。我今悟真性。無道亦無理。遂示寂。丙戊(成帝衍)(咸和元) (九) (八)

襄國城塹水源。在城西五里。忽暴竭。石勒請圖澄致水。澄至源

【現代漢語翻譯】 現代漢語譯本 三) (成烈公)（姓名）(茂)（姓名）(九)（數字） (惠帝)（謚號）(賀傳元)（人名）

當時有佛圖澄（僧人）。石勒（人名）對他說：『王者如果德行廣佈，教化普及，那麼四靈（指麒麟、鳳凰、龜、龍）就會顯現祥瑞；政治腐敗，正道消亡，那麼慧星和孛星就會呈現妖異。我常常蒙受您的指點，吉兇禍福都隨著行為而來，這是古今不變的常理啊。』石勒非常高興。被赦免處死的人，有十分之八（出自本傳）。壬午年(永昌元年)

天竺（印度的古稱）的尸梨密多羅（Śrīmitra，意為『吉祥友』）過去曾讓出王位而出家。從永嘉年間來到此土（中國），又過長江遊歷，在建康（今南京）住在建初寺，善於說法。王導（人名）、庾亮（人名）、周顗（人名）、桓彝（人名）都到他門下結交為友。當時稱他為高座法師。又擅長咒術，能用梵語唸誦。到這時廣泛翻譯各種佛經。癸未年(明帝紹)(大寧元年)

明帝（晉明帝）聰明有決斷，是晉朝少有的具有君主德行的人。每當崇尚齋戒，興建福業，就建造皇興道場和二座寺廟。

竺法乘（僧人）神悟超絕，玄妙的見識超過常人。他師從於法護（僧人），法護非常讚賞他。後來到敦煌建立寺廟，使那裡的學侶豺狼革心，戎狄（古代對西部少數民族的稱呼）也懂得了禮儀。佛教文化向西傳播，是竺法乘的力量啊。乙酉年

天竺第二十五祖婆舍斯多尊者（Vasasita），將佛法傳給不如密多（Indramitra），偈語說：『聖人所說的知見，面對境界沒有不是真實的。我如今領悟了真性，沒有道也沒有理。』於是示寂（去世）。丙戊年(成帝衍)(咸和元年)

襄國（地名）城墻護城河的水源，在城西五里處，忽然全部乾涸。石勒（人名）請佛圖澄（僧人）引來水源。佛圖澄到達水源地。

【English Translation】 English version III) (Lord Cheng Lie) (Mao) (Nine) (Emperor Hui) (He Chuanyuan)

At that time, there was Fotucheng (a monk). Shi Le (a person's name) said to him: 'If a king's virtue is widely spread and his teachings are universal, then the four auspicious creatures (referring to the Qilin, Phoenix, Tortoise, and Dragon) will manifest auspicious omens; if the government is corrupt and the right path disappears, then comets will present ominous signs. I have often received your guidance, and good or bad fortune follows actions, which is a constant truth from ancient times to the present.' Shi Le was very pleased. Those who were pardoned from death accounted for eight out of ten (from the biography). Renwu Year (Yongchang 1st year)

Śrīmitra (meaning 'Auspicious Friend') from India (ancient name of India) once abdicated the throne to become a monk. He came to this land (China) during the Yongjia period and traveled across the Yangtze River, residing in Jianchu Temple in Jiankang (now Nanjing), where he was skilled in preaching. Wang Dao (a person's name), Yu Liang (a person's name), Zhou Yi (a person's name), and Huan Yi (a person's name) all visited him and became friends. At that time, he was called the High Seat Dharma Master. He was also skilled in incantations and could chant in Sanskrit. At this time, he extensively translated various Buddhist scriptures. Guiwei Year (Ming Emperor Shao) (Daning 1st year)

Emperor Ming (Emperor Ming of Jin) was intelligent and decisive, and was one of the few Jin emperors with the virtues of a monarch. Whenever he advocated fasting and building meritorious deeds, he would build the Huangxing Taoist Temple and two temples.

Zhu Facheng (a monk) had extraordinary spiritual enlightenment and profound insights beyond ordinary people. He studied under Fahu (a monk), who greatly admired him. Later, he established a temple in Dunhuang, transforming the hearts of the local scholars and bandits, and the Rong and Di (ancient names for western ethnic minorities) also learned etiquette. The westward spread of Buddhist culture was due to Zhu Facheng's efforts. Yiyou Year

The Twenty-fifth Patriarch of India, Venerable Vasasita, passed the Dharma to Indramitra, saying in a verse: 'The knowledge and views spoken by the sages, facing the realm, there is nothing that is not true. I now realize the true nature, there is neither the path nor the reason.' Then he entered Parinirvana (passed away). Bingwu Year (Emperor Cheng Yan) (Xianhe 1st year)

The source of the moat water for the city of Xiangguo (place name) was five miles west of the city, and it suddenly dried up completely. Shi Le (a person's name) asked Fotucheng (a monk) to bring water. Fotucheng arrived at the source.

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上。久已龜折。澄燒香咒之。三日水忽微流。小龍隨出。有頃水大至。惶塹皆滿。丁亥(二) (十) (九)

十一月蘇峻作亂。帝奔于石頭。宮城悉為煨燼。獨太寧殿。有明帝手畫佛像于壁。屹然不壞。當時嗟美。以為神異。戊子(三) (十一)(為後趙滅) (太和元)(滅漢趙據中原)

石勒欲戰劉曜。因以訪佛圖澄。澄相鈴音。知必捉曜。又取油合胭脂涂掌中。舉示童子。童曰。有軍馬。一人白晢。以朱絲縛肘。澄曰。此即曜也。勒乃出戰。果生擒劉曜(晉書)。己丑(四) (後趙二) (烈帝翳槐)(元)

七月丹陽尹高悝。獲金佛像于張侯橋側之浦中。此像自晉宋齊梁陳隋唐七代。皆入內供養現光瑞。庚寅(五) (趙石勒)(建平元)

三月臨海人張系。于海獲金銅蓮華。趺以安高悝金佛之足。遂儼然符會。是夕靈像。有光屬天。梵奏泠然。再夕而止(統紀)○是歲石勒稱大趙天王行皇帝事。奉佛圖澄。彌加篤敬。每舉事必咨而後行。號曰大和尚(本傳)。辛卯(六) (二)

石勒愛子斌。病死將殯。勒嘆曰。朕聞虢太子死。扁鵲能生之。今可得效乎。乃令告圖澄。澄取楊枝沾水。咒而灑之。就執斌手。曰可起

【現代漢語翻譯】 現代漢語譯本： 上面記載，很久以前有一隻烏龜折斷了（肢體）。（有人）用澄清的水焚燒香並唸誦咒語來為它治療。三天後，水裡忽然有細小的水流出現，一條小龍隨著出來了。不久之後，水勢大漲，所有的壕溝都滿了。丁亥年（二）(十)(九) 十一月，蘇峻作亂，皇帝逃奔到石頭城。宮城全部被燒成灰燼，只有太寧殿，因為墻壁上有明帝手繪的佛像，仍然屹立不倒，沒有被破壞。當時的人們都讚歎稱美，認為這是神異的現象。戊子年（三）(十一)(為後趙所滅)(太和元)(滅漢趙佔據中原) 石勒想要與劉曜作戰，因此向佛圖澄詢問。佛圖澄聽了鈴聲，知道一定能捉住劉曜。又取來油和胭脂塗在手掌中，舉起來給童子看。童子說：『有軍隊和馬匹，有一個人面板白皙，用紅色的絲線綁著胳膊。』佛圖澄說：『這個人就是劉曜。』石勒於是出戰，果然生擒了劉曜（《晉書》記載）。己丑年（四）(後趙二)(烈帝翳槐)(元) 七月，丹陽尹高悝在張侯橋旁的河浦中獲得一尊金佛像。這尊佛像自晉、宋、齊、梁、陳、隋、唐七個朝代，都被迎入宮內供養，並顯現光芒和祥瑞。庚寅年（五）(趙石勒)(建平元) 三月，臨海人張繫在海中獲得一朵金銅蓮花座。用它來安放高悝獲得的金佛像的足部，竟然完全吻合。當天晚上，佛像的靈光直衝天空，有梵音演奏的聲音，清泠悅耳，持續到第二天晚上才停止（《統紀》記載）。○這一年，石勒自稱大趙天王，行使皇帝的權力，對佛圖澄非常尊敬，每次做事情都一定要先諮詢他，稱他為大和尚（《本傳》記載）。辛卯年（六）(二) 石勒心愛的兒子石斌病死，將要入殮。石勒嘆息說：『我聽說虢國的太子死了，扁鵲能夠使他復活。現在可以得到這樣的效果嗎？』於是命令（手下）去告訴佛圖澄。佛圖澄取來楊柳枝沾水，唸誦咒語后灑在石斌身上，然後握住石斌的手，說可以起來了。

【English Translation】 English version: The above records that a turtle had broken (its limbs) a long time ago. (Someone) burned incense with clear water and chanted mantras to treat it. Three days later, a small stream of water suddenly appeared in the water, and a small dragon came out with it. Soon after, the water rose sharply, and all the moats were filled. Dinghai Year (2)(10)(9) In November, Su Jun rebelled, and the emperor fled to Stone City. The palace city was completely burned to ashes, except for the Taining Hall, because there was a hand-painted Buddha statue by Emperor Ming on the wall, which still stood tall and was not destroyed. People at the time praised it, considering it a divine phenomenon. Wuzi Year (3)(11)(was destroyed by Later Zhao)(Taihe First Year)(destroyed Han Zhao and occupied the Central Plains) Shi Le wanted to fight Liu Yao, so he consulted Fotucheng (Fotucheng, a Buddhist monk). Fotucheng listened to the sound of the bell and knew that he would definitely capture Liu Yao. He also took oil and rouge, applied it to his palm, and showed it to a boy. The boy said, 'There are troops and horses, and there is a person with fair skin, with a red silk thread tied to his arm.' Fotucheng said, 'This is Liu Yao.' Shi Le then went to battle and captured Liu Yao alive (recorded in the Book of Jin). Jichou Year (4)(Later Zhao 2)(Emperor Lie Yi Huai)(First Year) In July, Gao Kui (Gao Kui, a government official), the Yin of Danyang, obtained a golden Buddha statue in the riverbank next to Zhanghou Bridge. This statue was enshrined in the palace and manifested light and auspiciousness during the seven dynasties of Jin, Song, Qi, Liang, Chen, Sui, and Tang. Gengyin Year (5)(Zhao Shi Le)(Jianping First Year) In March, Zhang Xi (Zhang Xi, a person's name) of Linhai obtained a golden bronze lotus pedestal from the sea. It was used to place the feet of the golden Buddha statue obtained by Gao Kui, and it fit perfectly. That night, the spiritual light of the Buddha statue shot straight into the sky, and there was the sound of Sanskrit music, clear and melodious, which lasted until the next night (recorded in the Comprehensive Records). ○ This year, Shi Le proclaimed himself the Great Zhao Heavenly King and exercised the power of the emperor. He respected Fotucheng very much and always consulted him before doing anything, calling him the Great Monk (recorded in the Biography). Xinmao Year (6)(2) Shi Le's beloved son, Shi Bin (Shi Bin, a person's name), died of illness and was about to be buried. Shi Le sighed and said, 'I heard that when the crown prince of Guo died, Bian Que (Bian Que, a famous doctor) was able to revive him. Can such an effect be obtained now?' So he ordered (his subordinates) to tell Fotucheng. Fotucheng took a willow branch, dipped it in water, chanted a mantra, and sprinkled it on Shi Bin, then held Shi Bin's hand and said that he could get up.

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矣。因此遂蘇。自是勒諸子多在。澄寺中養之。壬辰(七) (三)

沙門康僧淵。康法暢支敏度等。俱過江。淵通內外典暢。兼善義論。度聰哲有譽。著譯經錄。淵雖德逾暢度。而以清約自處。瑯瑘王茂弘。以鼻高眼深戲之。淵曰。鼻者面之山。眼者面之淵。山不高則不靈。淵不深則不清。時以為名答。癸巳(八) (四)

趙四月天靜無風。而塔上一鈴獨鳴。澄謂眾曰。鈴音云。國有大喪。不出今年七月。勒死子弘立○董吉常誦楞嚴經。救人何晃。得病請之。山水暴漲。吉以救人之急囊。經戴頭徑。涉水而水止。著膝及上岸。失經至晃家。禮懺忽得經于座。由是一村奉法(珠林)。甲午(九) (趙)(海陽王弘建熙元) (二十四)(李雄死子期立) (燕太祖)(皝)

沙門於法蘭。道振三河。後過江居剡山。嘗有虎入房。虎自馴伏。山神常來受法○蘭有弟子于道䆳學業高明。護公嘗稱其有古人之風。乙未(咸康元) (趙)(石虎字李龍建武元) (成玉恒元) (代)(煬帝后元)

九月趙石虎遷都於鄴。尤傾心事。圖澄衣以綾錦。乘以雕輦。朝會引見。常侍御史悉助。舉輿升殿。太子公卿。扶翼而前主者。唱大和尚。坐者皆起。由是國人化

【現代漢語翻譯】 現代漢語譯本：因此他甦醒了。自此以後，石勒讓他的兒子們大多在佛寺中被照料。壬辰年。

沙門（佛教出家人）康僧淵（姓名，不詳含義）、康法暢（姓名，不詳含義）、支敏度（姓名，不詳含義）等人，一起過江（長江）。康僧淵通曉內外典籍，康法暢擅長義理辯論，支敏度以聰慧著稱，並著有譯經目錄。康僧淵雖然德行超過康法暢和支敏度，但以清廉節儉自處。瑯玡王（官名或爵位）茂弘（姓名，不詳含義）因為他鼻子高、眼睛深而戲弄他。康僧淵說：『鼻子是面部的山，眼睛是面部的淵。山不高就不靈秀，淵不深就不清澈。』當時人們認為這是巧妙的回答。癸巳年。

趙國四月，天氣晴朗無風，但塔上的一隻鈴鐺獨自鳴響。圖澄（姓名，佛教高僧）對眾人說：『鈴聲預示著國家將有大的喪事，不出今年七月。』（後來）石勒（姓名）殺死了他的兒子石弘（姓名）而自立。董吉（姓名）經常誦讀《楞嚴經》（佛教經典）。何晃（姓名）得了病，（向董吉）請求幫助。山洪暴漲，董吉因為救人緊急，把經書裝在袋子里，頂在頭上，直接趟水過河，水就停止了。水到膝蓋，等到上岸后，經書丟失了，到了何晃家，禮拜懺悔，忽然在座位上找到了經書。因此，整個村莊都信奉佛法。甲午年。

沙門於法蘭（姓名，佛教出家人），在三河（地名）一帶弘揚佛法，後來過江居住在剡山（地名）。曾經有老虎進入他的房間，老虎自己變得馴服。山神經常來聽他講法。於法蘭有個弟子叫于道䆳（姓名），學業高明，護公（官名或尊稱）曾經稱讚他有古人的風範。乙未年。

九月，趙國石虎（姓名）遷都到鄴（地名）。（石虎）尤其傾心侍奉圖澄（姓名），給他穿綾羅錦緞，乘坐雕飾華麗的車子。朝會引見時，常侍御史（官名）都幫助他，抬著車子升殿。太子公卿（官名）扶著他向前走，主持人高聲唱『大和尚』，坐著的人都站起來。因此，全國的人民都受到了感化。

【English Translation】 English version: Therefore, he revived. From then on, Shi Le mostly had his sons cared for in Buddhist temples. Year Renchen.

The monks Kang Sengyuan (name, meaning unknown), Kang Fachang (name, meaning unknown), Zhi Mindu (name, meaning unknown), and others crossed the river (Yangtze River) together. Kang Sengyuan was versed in both internal and external scriptures, Kang Fachang excelled in philosophical debates, and Zhi Mindu was known for his intelligence and authored a catalog of translated scriptures. Although Kang Sengyuan's virtue surpassed Kang Fachang and Zhi Mindu, he lived a life of integrity and frugality. Wang Maohong (name, unknown meaning), the Prince of Langya (official title or nobility), ridiculed him for his high nose and deep-set eyes. Kang Sengyuan replied, 'The nose is the mountain of the face, and the eyes are the abyss of the face. If the mountain is not high, it is not spiritual; if the abyss is not deep, it is not clear.' At the time, people considered this a clever response. Year Guisi.

In the fourth month of the Zhao kingdom, the weather was clear and windless, but a bell on the pagoda rang on its own. Tu Cheng (name, a prominent Buddhist monk) said to the crowd, 'The sound of the bell foretells a great mourning in the country, no later than the seventh month of this year.' (Later) Shi Le (name) killed his son Shi Hong (name) and established himself. Dong Ji (name) often recited the 'Surangama Sutra' (a Buddhist scripture). He Huang (name) fell ill and requested help (from Dong Ji). A mountain torrent erupted, and Dong Ji, in his urgency to save the person, put the scripture in a bag, wore it on his head, and waded directly through the water, and the water stopped. The water reached his knees, and when he reached the shore, the scripture was lost. When he arrived at He Huang's house, he prostrated and repented, and suddenly found the scripture on the seat. As a result, the entire village embraced Buddhism. Year Jiawu.

The monk Yu Falan (name, Buddhist monk) propagated Buddhism in the Sanhe (place name) area, and later crossed the river to reside in Yanshan (place name). Once, a tiger entered his room, and the tiger became tame on its own. The mountain god often came to listen to him preach. Yu Falan had a disciple named Yu Daochan (name), whose scholarship was outstanding. Lord Hu (official title or honorific) once praised him for having the demeanor of the ancients. Year Yiwei.

In the ninth month, Shi Hu (name) of the Zhao kingdom moved the capital to Ye (place name). (Shi Hu) especially devoted himself to serving Tu Cheng (name), dressing him in silk brocade and having him ride in a richly decorated carriage. During court audiences, the Attendant Censor (official title) assisted him, carrying the carriage up the steps of the hall. The Crown Prince and dukes (official titles) supported him as he walked forward, and the host loudly announced 'Great Monk,' and those who were seated all stood up. As a result, the people of the entire country were transformed.

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之。率多事佛。爭造寺廟。削髮出家。著作王度上言。宜禁國人出家。虎詔曰朕忝君。諸夏百姓。樂事佛者。特聽之○圖澄有法常法。佐二弟子。遠在千里外。所有語話。澄皆知之。於是國人。每相戒曰。莫起噁心。大和尚知汝凡澄之所在。國人無敢向其方。涕唾便利者。其道化感物。如此自大教東來。至澄而盛。丙申(二) (二)

康法䆳撰譬喻經十卷(類集眾經要事也今在藏)。○支道根。譯經七卷。丁酉(三) (三) (代)(烈帝后元)

竺法雅久事圖澄。才思俊贍。嘗與康法朗等。撰經中格義。以訓門徒。法朗初誓游西域。路見一僧患痢。朗乃停留看之。至七日滿房皆香。始悟其異。於是遍游諸國。精究經論。後於中山開講。門徒數百。有弟子。令韶常入定。數日不起。戊戌(四) (四) (漢)(中宗李壽殺期改漢興元) (什翼揵建國元)

時南陽滕並家門信敬。每設僧會。一日飯翻于地。惘然無計一。僧曰。貧道缽飯充足一眾。齋畢擲缽空中而去。即刻木事之。每報其家災福云(感通傳)。己亥(五) (五)

是年王導卒。導通達佛理。簡素寡慾。輔相三世。倉無儲粟。衣不重帛(晉書)。導有弟道寶。辭榮為僧。以學行顯焉

【現代漢語翻譯】 現代漢語譯本：他們大多信奉佛教，爭相建造寺廟，剃度出家。有人著作《王度》上書進言，認為應該禁止國人出家。後趙皇帝石虎下詔說：『我作為統治者，對於那些喜歡信奉佛教的百姓，特別允許他們這樣做。』 圖澄（Fotudeng，高僧）有神通法力，即使他的兩個弟子遠在千里之外，他們所說的話，圖澄都知道。因此，當地人互相告誡說：『不要產生惡念，大和尚知道你們的想法。』凡是圖澄所在的地方，當地人沒有敢朝著那個方向吐唾沫或大小便的。他的道行感化世人，就是這樣。自從佛教傳入中國以來，到圖澄時最為興盛。 康法䆳（Kangfasui，譯經師）撰寫了《譬喻經》十卷（是收集各種經典中的重要內容，現在還在經藏中）。 支道根（Zhi Daogen，譯經師）翻譯了七卷經書。 竺法雅（Zhu Faya，僧人）長期侍奉圖澄，才思敏捷。曾經與康法朗（Kang Falang，僧人）等人一起，撰寫經書中的『格義』，用來教導門徒。康法朗最初發誓要遊歷西域，在路上看到一個僧人患痢疾，康法朗就停留下來照顧他。過了七天，整個房間都充滿了香味，他才意識到這個僧人不是一般人。於是他遍游各國，精研經論，後來在中山開講佛法，門徒有數百人。他的弟子令韶（Ling Shao，僧人）常常入定，一連幾天都不起來。 當時南陽的滕並（Teng Bing，人名）家門信奉佛教非常虔誠，經常舉辦僧眾聚會。有一天，飯菜被打翻在地上，大家茫然不知所措。一個僧人說：『貧僧的缽盂里的飯足夠大家吃飽。』齋飯完畢后，他把缽盂扔到空中離去。於是滕家就雕刻木頭來供奉他，每次都能預報家裡的災禍和幸福（出自《感通傳》）。 這一年，王導（Wang Dao，人名）去世。王導通曉佛理，生活簡樸，慾望很少，輔佐了三代君王，家裡沒有儲存糧食，穿的衣服也不超過兩層（出自《晉書》）。王導有個弟弟叫王道寶（Wang Daobao，人名），辭去官職出家為僧，以他的學識和品行而聞名。

【English Translation】 English version: They mostly believed in Buddhism, competing to build temples and become monks. Someone wrote 'Wang Du' (Royal Ordinances) and submitted a memorial, suggesting that the people of the country should be prohibited from becoming monks. Shi Hu (Emperor of Later Zhao) issued an edict saying: 'I, as the ruler, especially allow those common people who enjoy believing in Buddhism to do so.' Fotudeng (a high-ranking monk) had supernatural powers. Even if his two disciples were thousands of miles away, Fotudeng knew what they were saying. Therefore, the local people warned each other, 'Do not have evil thoughts, the Great Monk knows your thoughts.' Wherever Fotudeng was, the local people did not dare to spit or defecate in that direction. His teachings influenced the world in this way. Since Buddhism was introduced to China, it was most prosperous during Fotudeng's time. Kangfasui (a sutra translator) wrote ten volumes of the 'Piyujing' (Sutra of Parables) (a collection of important contents from various scriptures, now still in the sutra collection). Zhi Daogen (a sutra translator) translated seven volumes of scriptures. Zhu Faya (a monk) served Fotudeng for a long time and was quick-witted. He once wrote 'Geyi' (matching meanings) in the scriptures with Kang Falang (a monk) and others to teach his disciples. Kang Falang initially vowed to travel to the Western Regions. On the way, he saw a monk suffering from dysentery, so Kang Falang stayed to take care of him. After seven days, the whole room was filled with fragrance, and he realized that this monk was no ordinary person. So he traveled to various countries, studied the scriptures in depth, and later lectured on Buddhism in Zhongshan, with hundreds of disciples. His disciple Ling Shao (a monk) often entered into Samadhi (deep meditation), and would not get up for several days. At that time, the Teng Bing (a personal name) family in Nanyang believed in Buddhism very piously and often held gatherings for monks. One day, the food was overturned on the ground, and everyone was at a loss. A monk said, 'This poor monk's bowl is enough to feed everyone.' After the meal, he threw the bowl into the air and left. So the Teng family carved wood to worship him, and every time they could predict the disasters and blessings of the family (from 'Gantong Zhuan'). In this year, Wang Dao (a personal name) died. Wang Dao understood Buddhist principles, lived a simple life, had few desires, and assisted three generations of emperors. There was no stored grain in his home, and the clothes he wore did not exceed two layers (from 'Jin Shu'). Wang Dao had a younger brother named Wang Daobao (a personal name), who resigned from his official position and became a monk, and was known for his knowledge and conduct.

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(僧傳)。庚子(六) (六)

成帝幼沖庾冰以元舅輔政奏。沙門應盡禮王者。尚書令何充等。議不應拜下禮。官評議博士議與充合。而門下承冰風旨。為駁充僕射褚翌等。奏不變其修善之法。所以通天下之志。遵承先帝故。事于義為長。冰固謂應盡敬下制謂假服飾。以凌度抗殊。俗以傲禮。吾弗取也。充等重抗表曰。一令其拜。遂壞其法。修善之俗。廢于聖世。且世經三代人更明聖。今不為之制無虧。王度冰猶以為不可。復下制曰。尊卑不陳。王教不一。二之則亂。充等三上章執奏曰。直以漢魏逮晉。不聞異議。今沙門曷敢慢禮敬哉。每燒香祝。愿必先國家禮儀之簡。蓋是專一守法。是以先聖因而弗革。不令致拜。於法無虧。因其所利而惠之。則上有天覆地載之恩。下有守一修善之人。冰議遂寢(弘明集)。辛丑(七) (七)

竹林寺尼凈檢。見天女持五色花。自空來迎。遂騰空直上。所行之路。有如虹霓。直屬於天(統紀)。壬寅(八) (八)

五月成帝崩。帝造中興鹿野二寺。集番經義學千僧(六帖)。癸卯(康帝岳)(建安元) (九)

時何準字幼道。高尚寡慾。州府交辟不就兄充。居宰輔之重。權傾一時。而準散帶衡門。不及

【現代漢語翻譯】 現代漢語譯本 （僧傳）。庚子（六）(六)

成帝年幼，庾冰以外戚身份輔佐朝政，上奏說：『沙門（指佛教出家人）應該對君王盡禮。』尚書令何充等人議論認為不應該行跪拜之禮。官府評議博士的意見與何充一致。但門下省秉承庾冰的意旨，駁斥何充。僕射褚翌等人上奏說：『不改變他們修善的方法，是爲了通達天下人的心志，是遵從先帝的舊例，在道義上是長久的。』庾冰堅決認為應該盡敬，下詔說：『憑藉奇異的服飾，來凌駕對抗世俗，用傲慢的態度對待禮儀，我不能接受。』何充等人再次上表爭辯說：『一旦命令他們跪拜，就會破壞他們的法規，修善的風俗，就會在聖明的時代被廢棄。況且世事已經經歷了三代，人們更加明智聖明，現在不為此制定制度，對王者的法度沒有損害。』庾冰仍然認為不可以。再次下詔說：『尊卑的秩序不能顛倒，君王的教化不能不統一，兩者都做就會混亂。』何充等人第三次上書堅持奏請說：『只是因為從漢魏到晉朝，沒有聽說過不同的意見。現在沙門怎麼敢怠慢禮敬呢？』他們每次燒香祝願，必定先為國家祈福。禮儀的簡化，是因為他們專一守法，因此先帝沿用而不改變，不讓他們跪拜，對法度沒有損害。順應他們所喜歡的而恩惠他們，那麼朝廷就有如天覆蓋大地承載的恩德，下面就有堅守一心修善的人。』庾冰的議論最終被擱置。（《弘明集》）。辛丑（七）(七)

竹林寺的尼姑凈檢，看見天女手持五色花，從空中來迎接她，於是騰空直上，所經過的道路，有如彩虹，直通向天空。（《統紀》）。壬寅（八）(八)

五月，成帝駕崩。成帝建造了中興寺和鹿野寺兩座寺廟，聚集翻譯佛經的義學僧侶一千人。（《六帖》）。癸卯（康帝岳）（建安元）(九)

當時何準，字幼道，品行高尚，清心寡慾。州府多次徵召他，他都不就任。他的哥哥何充，身居宰輔的重要職位，權力傾一時，而何準卻穿著寬鬆的衣服，住在簡陋的房屋裡，不求聞達。

【English Translation】 English version (Biographies of Monks). Year Gengzi (6) (6)

Emperor Cheng was young, and Yu Bing, as the maternal uncle, assisted in the government. He奏 (zòu, memorial to the emperor) that 'Shamen (Buddhist monks) should pay due respect to the ruler.' Shangshuling (Secretary General) He Chong and others argued that they should not be required to kneel. The official commentators agreed with He Chong. However, the Ministry of Affairs, following Yu Bing's intentions, refuted He Chong. The servant Chu Yi and others奏 (zòu, memorial to the emperor) that 'Not changing their method of cultivating goodness is to accord with the aspirations of the people, following the precedents of the late emperors, which is morally sound in the long run.' Yu Bing insisted that they should show respect, issuing an edict saying, 'Relying on strange attire to defy customs and using arrogance to treat rituals is unacceptable to me.' He Chong and others repeatedly submitted memorials, arguing, 'Once they are ordered to kneel, their rules will be broken, and the custom of cultivating goodness will be abandoned in this enlightened era. Moreover, after three generations, people are more enlightened and wise. Not making a rule for this now will not harm the king's authority.' Yu Bing still considered it unacceptable, issuing another edict saying, 'The order of rank cannot be reversed, and the emperor's teachings cannot be inconsistent; doing both will lead to chaos.' He Chong and others submitted memorials for the third time, insisting, 'It is only because from the Han and Wei dynasties to the Jin dynasty, no different opinions have been heard. How dare the Shamen be disrespectful now?' Every time they burn incense and pray, they always pray for the country first. The simplification of rituals is because they are dedicated to upholding the law, so the late emperors followed it without changing it. Not requiring them to kneel does not harm the law. Benefiting them according to what they like will give the court the grace of heaven covering and earth bearing, and the people below will be dedicated to cultivating goodness.' Yu Bing's proposal was finally shelved. (Hongming Ji). Year Xinchou (7) (7)

The nun Jingjian of Zhulin Temple saw a celestial maiden holding five-colored flowers, coming from the sky to greet her. So she ascended straight into the sky, and the path she took was like a rainbow, leading directly to heaven. (Tong Ji). Year Renyin (8) (8)

In May, Emperor Cheng passed away. The emperor built two temples, Zhongxing Temple and Luye Temple, gathering a thousand monks who translated Buddhist scriptures. (Liu Tie). Year Guimao (Emperor Kang Yue) (Jian'an Yuan) (9)

At that time, He Zhun, styled Youdao, was noble and had few desires. The state and local governments repeatedly invited him to serve, but he declined. His brother, He Chong, held the important position of prime minister, with power that swayed the times, while He Zhun wore loose clothes and lived in a simple house, not seeking fame.

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人事。唯誦佛經而已(晉書)。甲辰(九月帝崩穆帝孝宗聃立) (十) (歸義侯勢太和元) (十一)

竺法慧至襄陽。能隱身能知人。吉兇之事(僧傳)。乙巳(穆帝聃)(永和元) (十一)

燉煌沙門單道。開常衣粗褐。不畏寒暑。晝夜不臥。絕谷餌柏。實松脂小石好山居。而山鬼現形試之。初無懼色阜陵太守。遣馬迎之開自步行。從西平一日。行七百里。至秦州。丙午(二) (十二) (嘉寧元)

正月何充卒。充字次道。初阮裕嘗戲之曰。卿志大宇宙。勇邁前古。充審其故。裕曰。我圖數千戶郡。尚未能。卿圖作佛。不亦大乎。其後門世事佛甚精。厥孫尚之。及點胤等。並建大義。闡明佛法雲(本傳)。丁未(三) (十三) (漢二)(為晉滅) (敬烈公重華三十五)

趙太史奏虎云。有仙人星現。當有高士入境。虎𢽟州郡。有異人令啟聞。十一月秦州刺史上奏。送單道開到鄴。敕止法林寺。供給甚厚。開能治眼疾。時石韜求治之。而即效虎。令圖澄與語終日。澄曰。此道人觀國興衰。若去者當有大亂。己酉年開南渡許昌。尋而鄴中大亂(本傳)。戊申(四) (十四) (十五)

十二月佛圖澄。知石氏將滅。謂弟子

【現代漢語翻譯】 現代漢語譯本 人事。只是誦讀佛經罷了（《晉書》）。甲辰年（九月，皇帝駕崩，穆帝孝宗司馬聃即位）（太和元年歸義侯的勢力）。

竺法慧到達襄陽。能隱身，能知曉人的吉兇之事（《高僧傳》）。乙巳年（穆帝司馬聃）（永和元年）。

敦煌沙門單道開，常穿粗布衣，不畏懼寒暑。晝夜不臥，斷絕穀物，以柏樹葉為食。喜歡松脂和小石子，喜愛居住山中。山鬼現形來試探他，他始終沒有懼色。阜陵太守派馬車迎接他，道開自己步行，從西平出發，一天走了七百里，到達秦州。丙午年（嘉寧元年）。

正月，何充去世。何充字次道。當初阮裕曾經戲弄他說：『你的志向大到宇宙，勇敢超過前人。』何充問他原因，阮裕說：『我謀劃數千戶的郡，尚且不能成功。你謀劃成佛，不是太大了嗎？』此後何氏世代信奉佛法非常精誠，他的孫子何尚之以及何點胤等人，都建立了大義，闡明佛法（《本傳》）。丁未年（漢國被晉國滅亡）（敬烈公石重華三十五歲）。

趙太史奏報說：『有仙人星出現，應當有高士入境。』石虎命令各州郡，如有奇異之人，立即上報。十一月，秦州刺史上奏，送單道開到達鄴城。石虎下令安置在法林寺，供給非常豐厚。道開能治療眼疾，當時石韜求他醫治，立刻見效。石虎命令佛圖澄與他交談終日。佛圖澄說：『這位道人能觀察國家的興衰，如果他離去，當有大亂。』己酉年，道開南渡到許昌，不久鄴城發生大亂（《本傳》）。戊申年。

十二月，佛圖澄知道石氏將要滅亡，告訴弟子們。

【English Translation】 English version Personnel. Only reciting Buddhist scriptures (Book of Jin). Jia Chen year (Ninth month, the emperor passed away, Emperor Mu, Xiaozong Sima Dan ascended the throne) (The power of the Marquis of Guiyi, Taihe first year).

Zhu Fahui arrived in Xiangyang. He could become invisible and know people's fortunes (Biographies of Eminent Monks). Yi Si year (Emperor Mu Sima Dan) (Yonghe first year).

The monk Shan Daokai of Dunhuang often wore coarse cloth, not fearing the cold or heat. He did not sleep day or night, abstained from grains, and ate cypress leaves. He liked pine resin and small stones, and loved living in the mountains. Mountain spirits appeared to test him, but he showed no fear. The prefect of Fuling sent a carriage to welcome him, but Daokai walked himself, traveling seven hundred li from Xiping to Qinzhou in one day. Bing Wu year (Jianing first year).

In the first month, He Chong passed away. He Chong's courtesy name was Cidao. Once, Ruan Yu jokingly said to him, 'Your ambition is as vast as the universe, and your courage surpasses that of the ancients.' He Chong asked him why, and Ruan Yu said, 'I am planning for a county of several thousand households, but I have not yet succeeded. You are planning to become a Buddha, isn't that too great?' After this, the He family devoutly believed in Buddhism for generations. His grandson, He Shangzhi, and He Dianyin, established great righteousness and elucidated the Buddhist Dharma (Biography). Ding Wei year (Han was destroyed by Jin) (Lord Jinglie, Shi Chonghua, was thirty-five years old).

The Grand Historian Zhao reported, 'A celestial star has appeared, and a noble scholar should be entering the country.' Shi Hu ordered the prefectures and counties to report any unusual people immediately. In the eleventh month, the governor of Qinzhou reported that he had sent Shan Daokai to Ye City. Shi Hu ordered him to be placed in the Falin Temple, and the supplies were very generous. Daokai could cure eye diseases. At that time, Shi Tao sought his treatment and it was immediately effective. Shi Hu ordered Fotucheng to talk with him all day. Fotucheng said, 'This Daoist can observe the rise and fall of the country. If he leaves, there will be great chaos.' In the Ji You year, Daokai crossed south to Xuchang, and soon after, there was great chaos in Ye City (Biography). Wu Shen year.

In the twelfth month, Fotucheng knew that the Shi family was about to perish and told his disciples.

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法祚曰。石氏當滅吾及其未亂。先從化矣。乃遣人辭趙主季龍。龍驚曰。大和尚遽棄我國有難乎。即自至寺而慰澄。澄曰。出生入死道之常也。修短分定。無由增損國家。存心佛法當蒙福社。而佈政猛虐刑罰交濫。特違聖典終無福祐。能敷仁政祚或可延。季龍悲慟知其必逝。即為鑿壙營墳。至八日安坐而逝。澄身長八尺。風姿詳雅。妙解深經。傍通世論。德化㐫虐。慈洽蒼生。春秋一百七十。入道一百九年。酒不逾齒。過中不食。非戒不履。立寺八百九十三所。受業門徒數千萬人。後有僧自雍州來。見澄西入關以聞季龍。龍命發冢。唯塊石存焉。龍焉之曰。石者朕也。大和尚葬我而去。吾將死矣。因而遇疾。明年季龍死。國遂大亂。而石氏果滅(晉書)。○僧傳云。初虎殮澄。以缽錫杖內棺中。后冉閔篡位。開棺唯缽杖存焉。田融趙記云。澄未亡時。自營冢壙。澄既知冢必開。又尸假而去。何容豫作必融之誤。己酉(五) (趙)(石虎死國大亂冉閔自立) (涼三十七) (燕雋元) (十二)

竺佛調久師圖澄。住常山寺積年。或分身他處者。或入山經歲。赍乾飯數斗歸常有餘有隨山行。值雪調入虎窟中宿。虎還共臥后自克亡日。遠近皆至。調曰。人身無常。能專心真凈。形數雖乖。而必同契。端坐而逝

【現代漢語翻譯】 現代漢語譯本：法祚說：『石氏（指石勒家族）將要滅亡，我趁著還沒發生動亂，先去歸化吧。』於是派人向趙主石季龍（石勒的侄子，后自立為帝）告辭。石季龍驚訝地說：『大和尚突然要離開我國，難道有什麼災難要發生嗎？』立即親自到寺廟慰問佛圖澄（一位著名的僧侶）。佛圖澄說：『出生入死是自然的規律，壽命長短是命中註定的，無法增加或減少。國家如果能存心信奉佛法，當能蒙受福澤。但是現在施政暴虐，刑罰氾濫，特別違背聖賢的教誨，最終不會有福佑。如果能施行仁政，國祚或許可以延續。』石季龍悲痛哭泣，知道他必定要逝世，就為他開鑿墓穴，修築墳墓。到第八天，佛圖澄安詳地坐著圓寂了。佛圖澄身高八尺，風度安詳文雅，精通深奧的佛經，廣泛瞭解世俗的學說。用德行感化兇暴的人，用慈悲恩澤百姓。享年一百七十歲，入道一百零九年。酒不沾唇，過了中午不吃飯，不是戒律規定的事不做。建立寺廟八百九十三所，接受他教導的門徒數千萬人。後來有僧人從雍州來，看見佛圖澄向西進入關中，把這件事告訴了石季龍。石季龍命人打開墳墓，只有一塊石頭存在。石季龍感嘆地說：『石頭就是朕啊！大和尚埋葬我而離去，我將要死了。』因此得了疾病，第二年石季龍死了，國家於是大亂，而石氏果然滅亡（出自《晉書》）。 《僧傳》記載：當初石虎（石勒的侄子）為佛圖澄入殮時，把缽和錫杖放入棺材中。後來冉閔（後趙將領，推翻石氏政權）篡位，打開棺材，只有缽和錫杖存在。《田融趙記》記載：佛圖澄沒有去世的時候，自己營建墳墓。佛圖澄既然知道墳墓必定會被打開，又用假屍體離開，怎麼會預先建造墳墓呢？一定是田融的記載有誤。己酉年（五）(趙)(石虎死後國家大亂，冉閔自立)(涼三十七)(燕雋元)(十二) 竺佛調（一位僧侶）長期師從佛圖澄，住在常山寺多年。有時分身到其他地方，有時進入山中數年。帶著幾斗乾飯，回來時常常有剩餘。有一次跟隨山路行走，遇到下雪，竺佛調進入虎穴中睡覺。老虎回來后與他一起睡覺。後來自己確定去世的日期，遠近的人都來了。竺佛調說：『人的身體是無常的，如果能專心真誠清凈，形體數量雖然不同，但必定會共同契合。』說完端坐而逝。

【English Translation】 English version: Fa Zuo said, 'The Shi clan (referring to Shi Le's family) is about to perish. I should take advantage of the situation before the chaos begins and convert elsewhere.' So he sent someone to bid farewell to Zhao's ruler, Shi Jilong (Shi Le's nephew, who later became emperor). Shi Jilong was surprised and said, 'The great monk is suddenly leaving our country. Is there some calamity about to happen?' He immediately went to the temple to comfort Fotucheng (a famous monk). Fotucheng said, 'Birth and death are natural laws, and the length of life is predetermined, which cannot be increased or decreased. If the country can sincerely believe in Buddhism, it will surely receive blessings. However, the current administration is tyrannical, and punishments are excessive, especially violating the teachings of the sages, and ultimately there will be no blessings. If benevolent governance can be implemented, the dynasty's lifespan may be extended.' Shi Jilong wept bitterly, knowing that he was about to pass away, so he dug a tomb and built a grave for him. On the eighth day, Fotucheng passed away peacefully while sitting in meditation. Fotucheng was eight feet tall, with a serene and elegant demeanor, proficient in profound Buddhist scriptures, and widely knowledgeable in worldly theories. He used virtue to influence the violent and compassion to benefit the people. He lived to be one hundred and seventy years old and had been a monk for one hundred and nine years. He never drank alcohol, did not eat after noon, and did not do anything that was not prescribed by the precepts. He established eight hundred and ninety-three temples, and tens of millions of disciples received his teachings. Later, a monk came from Yongzhou and saw Fotucheng entering Guanzhong to the west, and told Shi Jilong about it. Shi Jilong ordered the tomb to be opened, and only a stone was found. Shi Jilong sighed and said, 'The stone is me! The great monk buried me and left, and I am about to die.' As a result, he fell ill, and the following year Shi Jilong died, and the country was thrown into great chaos, and the Shi clan indeed perished (from the Book of Jin). The Biographies of Eminent Monks records: Initially, Shi Hu (Shi Le's nephew) placed Fotucheng in a coffin, putting his alms bowl and staff inside. Later, Ran Min (a general of Later Zhao who overthrew the Shi clan's regime) usurped the throne and opened the coffin, only to find the bowl and staff remaining. Tian Rong's Zhao Records states: Before Fotucheng passed away, he built his own tomb. Since Fotucheng knew that the tomb would surely be opened, and he left with a fake corpse, how could he have built the tomb in advance? It must be that Tian Rong's record is mistaken. The year JiYou (five) (Zhao) (After Shi Hu died, the country was in great chaos, and Ran Min established himself) (Liang thirty-seven) (Yan Junyuan) (twelve) Zhu Fotudiao (a monk) followed Fotucheng for a long time, living in Changshan Temple for many years. Sometimes he would travel to other places, and sometimes he would go into the mountains for several years. He would carry a few dou of dried rice, and there would often be some left over when he returned. Once, while walking along a mountain path, he encountered snow, and Zhu Fotudiao entered a tiger's den to sleep. The tiger returned and slept with him. Later, he determined the date of his death, and people came from far and near. Zhu Fotudiao said, 'The human body is impermanent. If one can be single-minded, sincere, and pure, although the forms and numbers may be different, they will surely be in harmony.' After saying this, he passed away peacefully while sitting in meditation.

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。后弟子入山。見調在巖上。眾禮曰。和尚尚在耶。調曰。吾常在耳乃不見。眾共開棺。唯衣履存焉(本傅)。庚戌(六) (冉閔改國號魏石祗自立於襄) (秦符洪)(據長安) (三十八) (二)

二月有金像。現於荊州。司馬桓溫。迎之不動。時江陵滕畯。舍宅為寺。命曇翼主之翼率。眾拜請捧之。飄然輕舉。遂安本寺。自後靈異非一(感通錄。其說甚詳。高僧傳謂太元甲午年。得像恐非)。辛亥(七) (石祗為劉顯弒) (秦)(洪死健立改皇始元)

竺僧朗。初關中講法。忽告同輩曰。寺中衣物。似有竊者。如言即反。果有盜焉。由其相語故得無失。朗是年移居太山。壬子(八) (劉顯為冉閔滅冉閔為燕滅) (二) (元璽元)

時支遁字道林。壯歲出家。業精般若。嘗與師共論物類。謂雞卵生用。未足為殺。師不能屈。師尋亡忽現形投卵于地。殼破雛行。頃之俱滅。遁乃感悟。由是蔬食終身。謝安王羲之王洽劉恢殷浩許詬郗超孫綽桓彥錶王敬仁何充等。並一代名流。皆與結方外交。及投跡剡山。于沃洲小嶺。立寺行道。僧眾稟學。時有惰者遁。著銘以勖之。有曰。勤之勤之。至道非彌茫茫三界。渺渺長羈。謹守明禁。抗志無為云云。晚移石城山。立棲光

【現代漢語翻譯】 現代漢語譯本：後來，弟子們進山，看見道調禪師在巖石上。眾人行禮說：『和尚您還在嗎？』道調禪師說：『我一直都在，只是你們看不見。』眾人一起打開棺材，裡面只有衣物鞋子。（出自《本傅》）。庚戌年（六）（冉閔改國號為魏，石祗在襄國自立）（秦符洪）（佔據長安）（三十八）（二）

二月，有一尊金像，顯現在荊州。司馬桓溫去迎接，卻無法移動。當時江陵的滕畯，捨棄自己的住宅作為寺廟，命令曇翼法師主持。曇翼帶領眾人拜請金像，金像飄然輕舉，於是安放在本寺。自此以後，靈異的事情不止一件。（出自《感通錄》，其中記載非常詳細。《高僧傳》說是太元甲午年得到金像，恐怕不是）。辛亥年（七）（石祗被劉顯殺害）（秦）（符洪死後，符健繼位，改年號為皇始元年）

竺僧朗，最初在關中講法。忽然告訴同伴說：『寺廟中的衣物，好像有小偷。』話音剛落，小偷就被抓住了。因為他事先說了，所以沒有損失。竺僧朗這年移居太山。壬子年（八）（劉顯被冉閔消滅，冉閔被燕國消滅）（二）（元璽元年）

當時，支遁（字道林），年輕時出家，精通般若學。曾經和他的老師一起討論物類，認為雞卵的生殖功能，還不足以構成殺生。他的老師不能駁倒他。老師不久去世，忽然顯現形體，把雞蛋投在地上，蛋殼破裂，小雞走動，頃刻間都消失了。支遁因此感悟，從此終身吃素。謝安、王羲之、王洽、劉恢、殷浩、許詢、郗超、孫綽、桓彥表、王敬仁、何充等人，都是一代名流，都與支遁結為方外之交。等到他隱居剡山，在沃洲小嶺，建立寺廟修行，僧眾都來學習。當時有懶惰的人，支遁寫了銘文來勉勵他們。銘文說：『勤奮啊勤奮啊，至道不是虛無縹緲的。茫茫三界，渺渺長久地被束縛。謹慎地遵守明確的戒律，立志于無為。』等等。晚年移居石城山，建立棲光寺。

【English Translation】 English version: Later, the disciples entered the mountain and saw Dharma Master Daotiao on the rock. The crowd bowed and said, 'Venerable Sir, are you still here?' Dharma Master Daotiao said, 'I am always here, but you cannot see me.' The crowd opened the coffin together, and only clothes and shoes remained inside. (From 'Ben Fu'). Gengxu year (6) (Ran Min changed the country's name to Wei, Shi Zhi established himself in Xiangguo) (Qin Fu Hong) (occupied Chang'an) (38) (2)

In February, a golden statue appeared in Jingzhou. Sima Huan Wen went to welcome it, but could not move it. At that time, Teng Jun of Jiangling, abandoned his house as a temple, and ordered Dharma Master Tan Yi to preside over it. Tan Yi led the crowd to pray to the golden statue, and the golden statue floated lightly, and was then placed in the temple. Since then, miraculous events have occurred more than once. (From 'Gantong Lu', which records it in great detail. 'Biographies of Eminent Monks' says that the statue was obtained in the Jiawu year of Taiyuan, which is probably not correct). Xinhai year (7) (Shi Zhi was killed by Liu Xian) (Qin) (Fu Hong died, Fu Jian succeeded him, and changed the reign title to Huangshi first year)

Zhu Senglang, initially lectured on Dharma in Guanzhong. Suddenly he told his companions, 'The clothes in the temple seem to have a thief.' As soon as he finished speaking, the thief was caught. Because he had said it in advance, there was no loss. Zhu Senglang moved to Taishan this year. Renzi year (8) (Liu Xian was destroyed by Ran Min, Ran Min was destroyed by Yan) (2) (Yuanxi first year)

At that time, Zhi Dun (字 Daolin), became a monk at a young age and was proficient in Prajna studies. He once discussed with his teacher about the categories of things, believing that the reproductive function of chicken eggs was not enough to constitute killing. His teacher could not refute him. The teacher died soon after, and suddenly manifested his form, throwing the egg on the ground, the eggshell broke, the chick walked, and disappeared in an instant. Zhi Dun was thus enlightened and became a vegetarian for the rest of his life. Xie An, Wang Xizhi, Wang Qia, Liu Hui, Yin Hao, Xu Xun, Xi Chao, Sun Chuo, Huan Yanbiao, Wang Jingren, He Chong and others, were all famous figures of their generation, and all formed friendships with Zhi Dun. When he retired to Yanshan, he built a temple and practiced in Wozhou Xiaoling, and monks came to study. At that time, there were lazy people, and Zhi Dun wrote inscriptions to encourage them. The inscription said: 'Be diligent, be diligent, the ultimate path is not illusory. The vast three realms, are bound for a long time. Carefully abide by the clear precepts, and aspire to non-action.' And so on. In his later years, he moved to Shicheng Mountain and built Qixiguang Temple.

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寺。木食澗飲。浪志無生。后出山陰。講維摩經。許詢為都。講難義數反。聽者欽服(本傳)。癸丑(九) (秦三) (涼四十一祚立)

時沙門竺法崇。篤志經記。尤長法華。湘州麓山神。詣崇請戒。乃舍山為寺。崇后化洽湘土。甲寅(十) (四) (和平元祚卒)

帛法橋誦經乏聲。乃終粒懺悔七日七夜。稽首觀音。以祈現報。至七日喉內豁然。自是晝夜諷詠聲徹里許。哀婉通神。至年九十。聲猶不變(僧傳)。乙卯(十一) (壽光元)(健卒生立) (四十三)(敬悼公玄靚)

釋道安。初事圖澄。才辯無敵。性聰而貌醜。時語曰。漆道人驚四鄰。及澄亡。遂率徒眾。潛于護澤山。又入王屋山。復度河依陸渾山。木食澗飲。丙辰(十三) (二) 丁巳(孝宗)(昇平元) (秦世祖堅)(永興元) (燕)(光壽元遷都於鄴)

竺法汰。少與道安同學。雖才辯不及。而姿貌過之。嘗謁桓溫。溫不俟履屨而前。迎。至是與弟子。于荊土講法。戊午(二) (二)

時孫綽字興公。與許詢俱有高尚之志。初隱稽山。放情山水。支道林問綽曰。君何如許。答曰。高情遠志。弟子早已服膺。然一詠一吟。許將北面。綽于佛教。多有論撰

【現代漢語翻譯】 現代漢語譯本： 寺中僧人過著木食澗飲的生活，追求虛無縹緲的『無生』境界。後來他來到山陰，講解《維摩經》。許詢擔任都講，反覆辯論經中的疑難之處，聽眾無不欽佩折服（見《本傳》）。癸丑年（九）（前秦三年）（北涼四十一，沮渠蒙遜建立北涼）。 當時有位名叫竺法崇的沙門，專心致志于經書的記憶和背誦，尤其擅長《法華經》。湘州麓山的神靈親自前往拜見竺法崇，請求受戒。於是，神靈捨棄山林，建造寺廟。竺法崇後來在湘州一帶廣施教化，深受百姓愛戴。甲寅年（十）（四年）（北魏和平元年，竺法崇圓寂）。 帛法橋誦經時聲音嘶啞微弱，於是他停止進食，虔誠懺悔，連續七天七夜，向觀音菩薩叩拜，祈求得到感應。到了第七天，他的喉嚨突然變得清亮。從此以後，他日夜誦讀經文，聲音響亮，傳遍數里之外，哀婉動聽，感人至深。直到九十歲高齡，他的聲音依然沒有改變（見《僧傳》）。乙卯年（十一）（北涼壽光元年）（後趙石健去世，石祗即位）（北涼四十三年）（北涼敬悼公沮渠玄靚）。 釋道安，最初侍奉佛圖澄，才華辯論無與倫比。他天資聰穎，但相貌醜陋。當時有句俗語說：『漆道人驚四鄰。』等到佛圖澄去世后，道安便率領徒眾，隱居在護澤山，又進入王屋山，再次渡過黃河，依傍陸渾山，過著木食澗飲的生活。丙辰年（十三）（二年）。丁巳年（孝宗）（東晉陞平元年）（前秦世祖苻堅）（前燕永興元年）（前燕慕容儁將都城遷往鄴城）。 竺法汰，年輕時與道安一起學習。雖然才華辯論不如道安，但容貌卻勝過他。他曾經拜訪桓溫，桓溫甚至來不及穿好鞋子就出門迎接他。此時，他與弟子們在荊州一帶講解佛法。戊午年（二年）（二年）。 當時，孫綽，字興公，與許詢都懷有高尚的志向。起初隱居在稽山，縱情于山水之間。支道林問孫綽說：『你和許詢相比如何？』孫綽回答說：『他的高尚情操和遠大志向，我早已心悅誠服。然而，在吟詠詩賦方面，許詢恐怕要向我學習。』孫綽對於佛教，有很多論述和著述。

【English Translation】 English version: The monks in the temple lived a life of eating wild plants and drinking from mountain streams, pursuing the illusory state of 'no-birth' (wu sheng). Later, he came to Shanyin and lectured on the 'Vimalakirti Sutra' (Wei Mo Jing). Xu Xun served as the chief lecturer, debating the difficult points in the sutra repeatedly, and the audience was full of admiration and submission (see 'Biography'). Gui Chou year (9th year) (Qin 3rd year) (Liang 41st year, Juqu Mengxun established Northern Liang). At that time, there was a monk named Zhu Fachong, who was dedicated to memorizing and reciting scriptures, especially proficient in the 'Lotus Sutra' (Fa Hua Jing). The spirit of Mount Lu in Xiangzhou personally visited Zhu Fachong to request ordination. Therefore, the spirit abandoned the mountains and forests and built a temple. Zhu Fachong later widely spread teachings in the Xiangzhou area and was deeply loved by the people. Jia Yin year (10th year) (4th year) (Northern Wei Heping 1st year, Zhu Fachong passed away). Bo Faqiao's voice was hoarse and weak when reciting scriptures, so he stopped eating, sincerely repented, and prostrated to Avalokiteśvara (Guan Yin) for seven days and seven nights, praying for a response. On the seventh day, his throat suddenly became clear. From then on, he recited scriptures day and night, his voice loud and clear, spreading for several miles, mournful and moving, deeply touching. Even at the age of ninety, his voice remained unchanged (see 'Monk Biography'). Yi Mao year (11th year) (Northern Liang Shouguang 1st year) (Shi Jian of Later Zhao died, Shi Zhi ascended the throne) (Northern Liang 43rd year) (Northern Liang Jingdao Duke Juqu Xuanjing). 釋Dao'an (Shi Dao'an), initially served Fotucheng (Fotucheng), his talent and debate were unparalleled. He was intelligent but ugly in appearance. At that time, there was a saying: 'The lacquer Taoist startled the neighbors.' After Fotucheng passed away, Dao'an led his followers, hid in Huzeshan (Huzeshan), then entered Wangwushan (Wangwushan), and crossed the Yellow River again, relying on Luhunshan (Luhunshan), living a life of eating wild plants and drinking from mountain streams. Bingchen year (13th year) (2nd year). Dingsi year (Xiaozong) (Eastern Jin Shengping 1st year) (Former Qin Shizu Fu Jian) (Former Yan Yongxing 1st year) (Former Yan Murong Jun moved the capital to Ye). Zhu Fatai (Zhu Fatai), studied with Dao'an when he was young. Although his talent and debate were not as good as Dao'an, his appearance surpassed him. He once visited Huan Wen (Huan Wen), and Huan Wen went out to greet him before he could even put on his shoes. At this time, he and his disciples lectured on Buddhism in the Jingzhou area. Wu Wu year (2nd year) (2nd year). At that time, Sun Chuo (Sun Chuo), styled Xinggong, and Xu Xun (Xu Xun) both had lofty ambitions. Initially, they lived in seclusion in Jishan (Jishan), indulging in the mountains and rivers. Zhi Daolin (Zhi Daolin) asked Sun Chuo, 'How do you compare to Xu Xun?' Sun Chuo replied, 'I have long admired his noble sentiments and lofty aspirations. However, in terms of reciting poetry, Xu Xun may have to learn from me.' Sun Chuo had many discussions and writings on Buddhism.

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。具見弘明等集。年五十八卒。己未(三) (甘露元)

單道開至京師。后入羅浮山。獨處茅茨蕭然。物外年百餘歲卒。來弟子以尸置石室中。后興寧初。袁宏為南海太守。登山見道開形骸如生。香火瓦器猶存。宏曰。法師行業殊群。正當如蟬蛻耳。乃為贊云(本傳)。庚申(四) (二) 幽帝暐(建熙元)

帛僧光自永和。初止剡之石城山。山神作蛇虎形以怖光。光安禪而不恐。神乃自言。移往章安。推室以奉。后道俗宗事。漸成寺舍。光每入定七日不起。處山五十三載。壽一百一十歲。晉太元末安坐而逝。辛酉(五) (三) (秦)(昇平年號)

沙門於法開。蘭公弟子也。善放光法華。尤精醫法。嘗值婦人在草危急。開曰。此易治耳。主人宰羊欲為淫祀。開令取肉為羹進。竟因氣針之。須臾羊膜裹兒而出。是年孝宗有疾。開視脈知不起乃不醫。而帝果崩。或問法師。高明剛簡。何以醫術經懷。答曰。明六度以除四魔之病。調九候。以療風寒之疾。自利利人。不亦可乎。壬戌(哀帝丕)(隆和元) (四)

竺潛隱跡剡山。優遊講席三十餘載。投身北面者。莫不內外兼洽。至是哀帝好重佛法。遣使徴請潛至。即于御筵開講般若。上及朝士。並稱善焉

【現代漢語翻譯】 現代漢語譯本：具見於《弘明集》等文獻。享年五十八歲去世。己未年（甘露元年）。

單道開到達京師后，進入羅浮山。獨自居住在簡陋的茅屋中，生活清靜淡泊，享年一百多歲去世。他的弟子們將他的遺體安放在石室中。後來，興寧初年，袁宏擔任南海太守，登山時看到單道開的形骸如同活著一般，香火和瓦器依然存在。袁宏說：『法師的修行與衆不同，正應當像蟬蛻一般。』於是為他作贊（見《本傳》）。庚申年（建熙元年）。

帛僧光從永和年間開始，最初住在剡縣的石城山。山神化作蛇和老虎的形狀來恐嚇帛僧光，帛僧光安然禪定而不害怕。山神於是自己說要搬到章安，並騰出房屋來供奉帛僧光。後來，道俗之人都尊奉他，逐漸形成了寺廟。帛僧光每次入定七天不起。在山中住了五十三年，享年一百一十歲。晉朝太元年間，他安然坐化而逝。辛酉年（昇平年號）。

沙門於法開，是蘭公的弟子。擅長放光法華，尤其精通醫術。曾經遇到一位婦人在草叢中情況危急，於法開說：『這很容易治療。』當時主人宰羊想要進行淫祀，於法開命令取羊肉做成羹進獻。最終用氣針之法，須臾之間羊膜包裹著嬰兒出來了。這年孝宗皇帝生病，於法開診視脈搏後知道無法醫治，於是沒有醫治，而皇帝果然駕崩。有人問法師：『您如此高明剛正，為何醫術也如此精湛？』回答說：『明白六度（paramita）是爲了去除四魔（four maras）的疾病，調理九候是爲了治療風寒的疾病。自利利人，不也是可以的嗎？』壬戌年（隆和元年）。

竺潛隱居在剡山，悠閒地講學三十多年。投身於他門下的人，沒有不內外兼修的。到哀帝喜歡並重視佛法時，派遣使者徵召竺潛前往。就在御筵上開講《般若經》（Prajna Sutra），皇帝和朝廷官員都稱讚他講得好。

【English Translation】 English version: It is fully seen in collections such as 'Hongming Ji'. He died at the age of fifty-eight. Year Jiwei (Ganlu first year).

Shan Daokai arrived in the capital and later entered Mount Luofu. He lived alone in a simple thatched hut, leading a quiet and detached life, and died at the age of over one hundred. His disciples placed his body in a stone chamber. Later, in the early years of Xingning, Yuan Hong, the governor of Nanhai, climbed the mountain and saw that Shan Daokai's form was as if he were alive, with incense and earthenware still present. Yuan Hong said, 'The Dharma Master's practice is extraordinary, and he should be like a cicada shedding its skin.' So he wrote a eulogy for him (see 'Ben Zhuan'). Year Gengshen (Jianxi first year).

Bo Sengguang, starting from the Yonghe period, initially resided on Stone City Mountain in Shan County. The mountain god transformed into the shapes of snakes and tigers to frighten Bo Sengguang, but Bo Sengguang remained calm in meditation and was not afraid. The mountain god then said that he would move to Zhang'an and vacate his dwelling to offer it to Bo Sengguang. Later, both Daoist and Buddhist followers revered him, and gradually a temple was formed. Bo Sengguang would enter meditation for seven days at a time without rising. He lived on the mountain for fifty-three years and died peacefully at the age of one hundred and ten in the late Taiyuan period of the Jin Dynasty. Year Xinyou (Shengping reign).

The Shramana Yu Fakai was a disciple of Lan Gong. He was skilled in radiating light from the Lotus Sutra (Lotus Sutra), and especially proficient in medicine. Once, he encountered a woman in critical condition in the grass. Yu Fakai said, 'This is easy to treat.' At that time, the host was slaughtering a sheep to perform a lewd sacrifice. Yu Fakai ordered that the mutton be made into a soup and offered. Finally, using the method of qi-needling, the amniotic sac containing the baby emerged in a short time. In that year, Emperor Xiaozong was ill. Yu Fakai examined his pulse and knew that he could not be cured, so he did not treat him, and the emperor indeed passed away. Someone asked the Dharma Master, 'You are so intelligent and upright, why are you also so proficient in medicine?' He replied, 'Understanding the Six Perfections (paramita) is to remove the diseases of the Four Maras (four maras), and regulating the Nine Indicators is to cure the diseases of wind and cold. Benefiting oneself and benefiting others, is that not permissible?' Year Renxu (Longhe first year).

Zhu Qian lived in seclusion on Mount Shan, leisurely lecturing for more than thirty years. Those who devoted themselves to him all cultivated both inner and outer qualities. When Emperor Ai favored and valued Buddhism, he sent envoys to summon Zhu Qian. He then opened a lecture on the Prajna Sutra (Prajna Sutra) at the imperial banquet, and the emperor and court officials all praised his lecture.

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。癸亥(興寧元) (五) (涼)(綽公張天錫弒玄覯自立)

沙門竺僧度。少時母為聘。楊氏女。字苕華。有才貌。偶苕父母並終。度母亦卒。忽悟無常。即舍俗出家。苕服畢乃與度書。謂髮膚不可毀傷。宗祀不可頓廢。令其顧世教改遠志。曜翹爍之。姿于盛明之世。遠休祖考之靈。近慰人情之愿。並贈詩五首。有云。人生一世間。飄若風過牖。清音可娛耳。滋味可適口。羅紈可飾軀。華冠可耀首。安事自剪削。耽空以害有。不道妾區。區但令君恤后。度答書曰。事君以治一國。未若弘道以濟萬邦。事親以成一家。未若弘道以濟三界。髮膚不毀。俗中之近言耳。立身行道。達者知焉。且披袈裟。振錫杖。飲清流。詠般若。雖王公之服八珍之膳鏗鏘之聲煒燁之色。不與易也。若能懸契。則同期于泥洹矣且人心各異。有若面焉。卿之不樂道。猶我之不慕俗矣。楊氏長別離矣。萬世因緣於今絕矣。歲聿云。暮時不我與。學道者當以日損為志。處世者當以及時為務。卿年德並茂。宜速有所慕。莫以道人經心而坐失盛年也。又報詩五篇。有云。機運無停住。倏忽歲時過。良由去不息。故令川上嗟。不聞榮啟期。皓首發清歌。布衣可暖身。誰論飾綺羅。今世雖云樂。當奈後生何。度既志懷匪石不可迴轉。苕華惑悟

【現代漢語翻譯】 現代漢語譯本：

癸亥年（興寧元年），（五）（涼）（綽公張天錫弒殺玄覯自立）。

沙門竺僧度，年少時母親為他聘娶了楊氏之女，字苕華，有才貌。恰逢苕華的父母都去世了，竺僧度的母親也去世了。他忽然醒悟到世事無常，於是捨棄世俗出家。苕華服喪完畢后給竺僧度寫信，說頭髮和面板不可毀傷，宗廟祭祀不可輕易廢棄，讓他顧念世俗的教化，改變遠離塵世的志向，像閃耀的星星一樣，在昌盛的時代展現自己的光彩，光大祖先的在天之靈，安慰世俗人情的心願。並贈送詩五首，其中有：『人生在世間，飄忽如風吹過窗戶。清脆的音樂可以愉悅耳朵，美味的食物可以滿足口腹，綾羅綢緞可以裝飾身體，華麗的帽子可以照耀頭顱。為何要自己剪髮削肉，沉迷於空無而損害實有？不是我說妾身如何，只是希望您能留下後代。』

竺僧度回信說：『侍奉君主治理一個國家，不如弘揚佛法以救濟萬邦；侍奉父母成就一個家庭，不如弘揚佛法以救濟三界。頭髮和面板不可毀傷，只是世俗中的淺近之言罷了，立身行道，通達的人自然明白。況且披上袈裟，拿著錫杖，飲用清澈的泉水，吟誦般若經，即使是王公的服飾、八珍的膳食、鏗鏘的音樂、閃耀的色彩，也不與此交換。如果能夠心意相合，那麼就期盼在涅槃中相遇吧。而且人心各不相同，就像人的面貌一樣。你不喜歡佛道，就像我不羨慕世俗一樣。楊氏，我們長久地分別了，萬世的因緣到今天就斷絕了。歲月流逝，時間不等人。學道的人應當以每天減少慾望為目標，處世的人應當以抓住時機為要務。你年華和德行都很美好，應該儘快有所追求，不要因為道人而耽誤了美好的年華。』又回贈詩五篇，其中有：『機運不停留，轉眼間歲月流逝。正因為過去不停息，所以才讓孔子在河邊感嘆。沒聽說過榮啟期，白髮蒼蒼還唱著清歌嗎？粗布衣服可以保暖身體，誰又在乎綾羅綢緞的裝飾？今生雖然快樂，又該如何面對來世呢？』竺僧度既然心懷堅定的志向不可改變，苕華也迷惑醒悟了。

【English Translation】 English version:

Guihai Year (Xingning 1st Year), (5) (Liang) (Chuo Gong Zhang Tianxi assassinated Xuan Gou and established himself).

Shramana Zhu Sengdu, in his youth, his mother betrothed him to a daughter of the Yang family, named Tiaohua, who was talented and beautiful. Coincidentally, Tiaohua's parents both passed away, and Zhu Sengdu's mother also died. He suddenly realized the impermanence of life and renounced the world to become a monk. After Tiaohua completed her mourning period, she wrote a letter to Zhu Sengdu, saying that hair and skin should not be damaged, and ancestral sacrifices should not be easily abandoned. She urged him to consider worldly teachings, change his ambition to distance himself from the world, and, like a shining star, display his brilliance in a prosperous era, glorify the spirits of his ancestors in heaven, and comfort the desires of worldly people. She also sent five poems, one of which said: 'Life in this world is fleeting like wind passing through a window. Clear music can please the ears, delicious food can satisfy the palate, silk and satin can adorn the body, and gorgeous hats can illuminate the head. Why cut your hair and flesh, indulging in emptiness and harming existence? It's not about what I, your concubine, want, but I hope you can leave descendants.'

Zhu Sengdu replied in a letter: 'Serving a ruler to govern a country is not as good as promoting the Dharma to save all nations; serving parents to establish a family is not as good as promoting the Dharma to save the three realms. Hair and skin should not be damaged are just superficial words in the secular world. Those who establish themselves and practice the Way will naturally understand. Moreover, wearing a kasaya, holding a staff, drinking clear spring water, and chanting the Prajna Sutra, even the attire of princes, the delicacies of the eight treasures, the resounding music, and the dazzling colors are not worth exchanging for this. If we can have a meeting of minds, then let us look forward to meeting in Nirvana. Moreover, people's hearts are different, just like people's faces. You do not enjoy the Buddhist path, just as I do not admire the secular world. Yang, we are separated for a long time, and the karmic connection of ten thousand lifetimes is severed today. Time flies, and time waits for no one. Those who study the Way should aim to reduce desires daily, and those who live in the world should seize the opportunity. You are beautiful in both age and virtue, you should pursue something soon, and do not delay your beautiful years because of a monk.' He also returned five poems, one of which said: 'The machinery of fate never stops, and years pass in the blink of an eye. It is precisely because the past does not stop that Confucius sighed by the river. Haven't you heard of Rong Qiqi, singing clear songs with white hair? Coarse cloth clothes can keep the body warm, who cares about the decoration of silk and satin? Although this life is happy, how should we face the next life?' Since Zhu Sengdu had a firm ambition that could not be changed, Tiaohua was also confused and awakened.

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。亦向道焉。度至是精毗曇。著旨歸云。甲子(二) (六)

時簡文作相。以竺潛是道俗。標領尊敬。兼常迄乎。龍飛虔禮彌篤。潛嘗于簡文處遇劉恢。恢曰。道人何以游朱門。潛曰。君自觀其朱門。貧道見為蓬戶。十月潛辭還剡山○帝復詔法師支遁。出都止東安寺。講道行般若。時講法于禁中。乙丑(三) (建元元)

於法開道行既著。哀帝累詔。乃出京講放光經。凡舊學抱疑。莫不披釋。及辭還帝厚䞋錢物。謝安王文度皆友善。年六十卒。開有弟子法威。清悟有樞辨。自蘭至開。開至威凡三世。負盛譽(僧傳)○釋慧受化王坦之等。舍園宅為安樂寺。丙寅(海西公奕)(太和元) (二)

遁法師。三載在京講法。朝野悅服。郗超嘗問謝安曰。遁談何如嵇中散。安曰。嵇努力才得半耳。又曰。何如殷浩。安曰亹亹論辯。恐當抗衡。超拔淵源。殷有慚德。超后與親舊書曰。林公神理所通。玄拔獨悟。數百年來紹隆大法。令真理不絕。一人而已。是年遁抗。表辭還山。有詔資給。敦遣公卿祖餞於徵虜亭。是日都市為廢。既而收跡剡山。畢命林澤。壽五十三。嘗有遺遁馬者。遁受之。或有譏者。遁曰。愛其神駿。聊復畜耳。後有餉鶴者。遁曰。鶴沖天之物。寧為耳目玩

【現代漢語翻譯】 現代漢語譯本：他也致力於求道。他精通毗曇（Abhidhamma，佛教論藏），著有《旨歸》一書。甲子年（具體年份需要根據上下文確定）。

當時簡文帝擔任宰相，認為竺潛既是修道之人，又是世俗領袖，對他非常尊敬。加上他一直以來對龍飛（皇帝）虔誠禮拜，更加敬重他。竺潛曾在簡文帝處遇到劉恢。劉恢問：『道人為何出入于朱門（指富貴人家）？』竺潛回答：『您自己看到的是朱門，貧道看到的卻是蓬戶（指簡陋的住所）。』十月，竺潛告辭返回剡山。簡文帝又詔令法師支遁出都，住在東安寺，宣講佛法，弘揚般若（Prajna，智慧）。當時在宮中講法。乙丑年（具體年份需要根據上下文確定）。

由於法開的道行已經顯著，哀帝多次下詔，於是他前往京城宣講《放光經》。凡是舊學中有疑問的人，沒有不被他解釋清楚的。等到他告辭返回時，哀帝賞賜了大量的錢財物品。謝安、王文度都與他友善。他六十歲時去世。法開有弟子法威，清醒聰慧，善於辯論。從蘭到開，從開到威，共三代，都享有盛譽（出自《高僧傳》）。釋慧受勸化王坦之等人，捐獻園宅作為安樂寺。

遁法師在京城講法三年，朝廷內外都非常信服。郗超曾問謝安：『遁的談論水平如何與嵇康（嵇中散）相比？』謝安說：『嵇康努力才能達到他的一半。』又問：『與殷浩相比呢？』謝安說：『殷浩滔滔不絕地辯論，恐怕可以與他抗衡，但遁的淵源深厚，殷浩自愧不如。』郗超後來與親近的人寫信說：『林公（指支遁）在神理方面已經通達，玄妙的領悟是獨一無二的。數百年來，他繼承和發揚了佛法，使真理不至於斷絕，只有他一人而已。』這年，支遁上表辭官還山，皇帝下詔給予資助。朝廷派遣公卿在征虜亭為他餞行。當天，整個都市都感到失落。之後，他隱居在剡山，在那裡度過餘生。享年五十三歲。曾經有人送給支遁一匹馬，支遁接受了。有人譏諷他，支遁說：『我喜愛它的神駿，姑且養著罷了。』後來有人送鶴給他，支遁說：『鶴是應該在天空飛翔的動物，怎麼能成為供人觀賞的玩物呢？』

【English Translation】 English version: He also devoted himself to seeking the Dao (the Way). He was proficient in Abhidhamma (Buddhist philosophical treatises) and wrote the book 'Zhi Gui'. Jiazi year (the specific year needs to be determined based on the context).

At that time, Emperor Jianwen served as Chancellor and considered Zhu Qian to be both a Daoist practitioner and a secular leader, respecting him greatly. Coupled with his consistent and devout reverence for Long Fei (the Emperor), he respected him even more. Zhu Qian once encountered Liu Hui at Emperor Jianwen's residence. Liu Hui asked, 'Why does a Daoist frequent the vermilion gates (referring to the homes of the wealthy)?' Zhu Qian replied, 'You see vermilion gates, but this humble monk sees only thatched huts (referring to simple dwellings).' In October, Zhu Qian bid farewell and returned to Mount Shan. Emperor Jianwen then summoned Dharma Master Zhi Dun to leave the capital and reside at Dong'an Temple, to preach the Dharma and propagate Prajna (wisdom). At that time, he lectured on the Dharma in the palace. Yichou year (the specific year needs to be determined based on the context).

Because of Fa Kai's established practice of the Dao, Emperor Ai repeatedly issued edicts, so he went to the capital to preach the 'Fang Guang Jing' (Radiant Light Sutra). All those with doubts in the old learning were clarified by him. When he bid farewell to return, Emperor Ai bestowed generous gifts of money and goods. Xie An and Wang Wendu were both friendly with him. He died at the age of sixty. Fa Kai had a disciple named Fa Wei, who was clear-minded, intelligent, and skilled in debate. From Lan to Kai, from Kai to Wei, for three generations, they all enjoyed great reputation (from 'Biographies of Eminent Monks'). Shi Hui Shou persuaded Wang Tan Zhi and others to donate gardens and residences to become Anle Temple.

Dharma Master Dun lectured on the Dharma in the capital for three years, and the court and the public were all convinced. Xi Chao once asked Xie An, 'How does Dun's level of discussion compare to Ji Kang (Ji Zhongsan)?' Xie An said, 'Ji Kang can only achieve half of his level with effort.' He also asked, 'How about compared to Yin Hao?' Xie An said, 'Yin Hao's eloquent debate can probably contend with him, but Dun's profound origins are beyond comparison, and Yin Hao is ashamed of himself.' Xi Chao later wrote to close relatives, 'Lord Lin (referring to Zhi Dun) has attained understanding in divine principles, and his profound insights are unique. For hundreds of years, he has inherited and promoted the Dharma, ensuring that the truth is not cut off; he is the only one.' This year, Zhi Dun submitted a memorial to resign and return to the mountains, and the emperor issued an edict to provide assistance. The court sent officials to bid him farewell at the Zheng Lu Pavilion. On that day, the entire city felt a sense of loss. Afterwards, he lived in seclusion on Mount Shan, where he spent the rest of his life. He lived to be fifty-three years old. Someone once gave Zhi Dun a horse, and Zhi Dun accepted it. Someone ridiculed him, and Zhi Dun said, 'I love its divine beauty, so I will keep it for now.' Later, someone sent him a crane, and Zhi Dun said, 'Cranes are creatures that should fly in the sky; how can they become playthings for people to admire?'

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乎。遂放之(本傳)秦西域曇摩持(此云法海)。譯十誦戒本三部。丁卯(二) (三)

竺曇猷。初止剡之石城山。又移始豐赤城山石室坐禪。有群虎蹲於前。猷因誦經。一虎獨睡。猷以如意。扣其頭云。何不聽經。經畢而虎皆去。尋有大蛇。十圍競來環繞。舉頭向猷。半日復去。一日神見形曰。弟子夏帝之子。居山二千餘年。今往寒石山。輒推室以相奉。鳴鞞吹角。陵雲而去。禪學者皆造焉(本傳)。戊辰(三) (四)

釋慧常譯尼戒一卷○司徒王珣及弟珉。舍宅為寺(今平江虎丘也)。己巳(四) (五)

竺僧朗。于太山金輿谷崑崙山。別立精舍。學者聞風而至。秦主符堅欽其德。遣使䞋遺。此谷舊多虎。及朗居之。猛獸皆遁。至今人呼為朗公谷。庚午(五) (六)(滅燕而有中原) 燕土(為秦滅)

晉司馬桓溫。末年奉法有尼造之。溫敬而不倦。每浴必移晷。溫訝而私視見。尼揮刀自割截支分臠。有頃尼出。溫以情問。尼曰。君志若遂。形當如之。時溫方謀問鼎。聞此悵然便止。尼遂辭。不測所之(感通傳)。辛未(太宗)(簡文帝昱咸安元) (七) (涼) (代三十四)

竺法汰止瓦官寺。簡文深相敬重。請講放光經。帝

【現代漢語翻譯】 於是就放了他(本傳)。來自秦國的西域僧人曇摩持（Dharmadhara，意為法海）翻譯了《十誦戒本》三部。丁卯年。

竺曇猷最初住在剡縣的石城山，後來移居到始豐縣的赤城山石室坐禪。一群老虎蹲在他面前，曇猷於是誦經。一隻老虎獨自睡覺，曇猷用如意敲它的頭說：『為什麼不聽經？』經誦完后，老虎都離開了。不久，一條大蛇，有十圍粗，前來環繞他，舉頭向著曇猷，半日後也離開了。一天，有神顯形說：『弟子是夏帝的兒子，居住在這山裡兩千多年了，現在要前往寒石山，特地推倒石室來奉獻給您。』於是鳴鞞吹角，升云而去。禪學者都來拜訪他(本傳)。戊辰年。

釋慧常翻譯了《尼戒》一卷。司徒王珣和他的弟弟王珉，捨棄住宅作為寺廟（就是現在的平江虎丘）。己巳年。

竺僧朗在太山金輿谷崑崙山，另外建立了精舍。學者們聞風而來。秦主符堅欽佩他的德行，派遣使者贈送禮物。這個山谷以前有很多老虎，等到僧朗居住后，猛獸都逃遁了。至今人們稱之為朗公谷。庚午年（滅燕而有中原）。燕國（被秦國滅亡）。

晉朝司馬桓溫，晚年信奉佛法，有一位尼姑去拜訪他。桓溫非常尊敬她，每次洗澡都要延遲時間。桓溫感到奇怪，私下觀看，看見尼姑揮刀自己割截肢體。過了一會兒，尼姑出來了。桓溫把自己的疑問告訴了她。尼姑說：『如果你的志向得以實現，你的形體就會像這樣。』當時桓溫正謀劃篡位，聽到這話悵然若失，於是停止了。尼姑於是告辭，不知去了哪裡(感通傳)。辛未年（太宗）（簡文帝司馬昱咸安元年）。（涼）（代三十四）

竺法汰住在瓦官寺。簡文帝非常尊敬他，請他講解《放光經》。

【English Translation】 Thereupon, he was released (from his biography). Dharmadhara (meaning 'Ocean of Dharma') from the Western Regions of Qin translated three sections of the Vinaya-mātṛkā of the Daśa-bhāṇavāra. Dingmao year.

Zhu Tanyou initially resided at Stone City Mountain in Shan County, and later moved to the stone chamber of Chicheng Mountain in Shifeng County to practice seated meditation. A group of tigers squatted before him, and Tanyou then recited scriptures. One tiger slept alone, and Tanyou tapped its head with a ruyi scepter, saying, 'Why don't you listen to the scriptures?' After the scriptures were finished, the tigers all left. Soon after, a large snake, ten spans in circumference, came and encircled him, raising its head towards Tanyou, and left after half a day. One day, a deity appeared and said, 'This disciple is the son of the Xia Emperor, residing in this mountain for over two thousand years. Now I am going to Cold Stone Mountain, and I respectfully offer this stone chamber to you.' Then, sounding drums and blowing horns, he ascended into the clouds and departed. Those who practiced Chan all came to visit him (from his biography). Wuchen year.

Śramaṇa Huichang translated one fascicle of the Bhikṣuṇī Prātimokṣa. Sima Wang Xun, the Minister of Education, and his younger brother Wang Min, donated their residence to become a temple (now known as Tiger Hill in Pingjiang). Jisi year.

Zhu Senglang separately established a retreat in the Golden Chariot Valley of Mount Tai and Mount Kunlun. Scholars came upon hearing of him. The Qin ruler Fu Jian admired his virtue and sent envoys with gifts. This valley used to have many tigers, but after Senglang resided there, the fierce beasts all fled. To this day, people call it Langgong Valley. Gengwu year (the state of Yan was destroyed, and the Central Plains were acquired). The land of Yan (was destroyed by Qin).

In the late years of Sima Huan Wen of the Jin Dynasty, he revered the Dharma. A nun visited him. Huan Wen respected her without tiring. Every time he bathed, he would delay the time. Huan Wen was surprised and secretly watched, seeing the nun wielding a knife to cut off her limbs. After a while, the nun came out. Huan Wen told her his doubts. The nun said, 'If your ambition is fulfilled, your form will be like this.' At that time, Huan Wen was plotting to usurp the throne, and upon hearing this, he was dismayed and stopped. The nun then took her leave, and it is unknown where she went (from the Record of Spiritual Responses). Xinwei year (Emperor Taizong) (Emperor Jianwen, Sima Yu, first year of Xian'an). (Liang) (Reign of thirty-four years).

Zhu Fatai resided at Waguan Temple. Emperor Jianwen deeply respected him and invited him to lecture on the Fangguang Jing (Sutra of the放光般若經, Sutra of the radiating light of prajna).

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親臨幸。公卿畢集。黑白欽敬○鳩摩羅佛提(此云童覺)。共竺佛唸佛護。譯阿含抄○許詢字玄度。澡心學佛。甚為江左公卿仰慕。簡文高其風。每月夜思清言妙理必造焉。至其亹亹。帝不覺前席達旦忘倦。帝每曰。玄度才情。固未易有(本傳)○是年彗星現。帝詔竺法曠禳之。曠答。有曰陛下當勤修德政以塞天譴。貧道固當盡情上答。乃與弟子齋懺。有頃災滅。壬申(二) (八)

七月帝崩。帝性仁恕。造佛建齋。度僧立寺。于長干寺。起浮圖塔。壯麗殊偉(六帖)○是歲合浦人董宗之。漁海中護佛圓光。獻于高悝。所獲金佛之背。吻然契合。四十餘年。靈像方足。自晉及隋六代王臣。莫不歸敬。靈異非一(見感通錄)○前涼月支優婆塞支施侖。譯須賴等經。癸酉(孝武帝曜)(寧康元) (九)

道安法師。自達襄陽。廣宣(經法經義)克明自安始也。立檀溪寺。建浮圖。鑄銅像。能起自行。光明燭天。傾都拜贍。歡呼動山谷。秦主符堅。送外國金像彌勒　安每講設以作證。一夕像光照室。視之頂有舍利焉。習鑿齒襄陽高士。先以書通好。因詣安。自稱曰。四海習鑿齒。安曰。彌天釋道安。相得歡甚。齒即以書抵謝東山。稱安蓋非常勝士。恨公不一見耳。孝武帝欽師道德。遣使通問。

【現代漢語翻譯】 現代漢語譯本：皇帝親自前往（某地），各位大臣全部聚集。僧人和俗人都非常尊敬鳩摩羅佛提（Kumārabodhi，意為童覺）。他與竺佛念、佛護一起，翻譯了《阿含經》的抄本。許詢，字玄度，修身養性學習佛法，深受江左（長江以東地區）的公卿大臣仰慕。簡文帝非常推崇他的風度，每月夜晚思考清談玄妙的道理時必定召見他。許詢孜孜不倦地講解，皇帝常常不知不覺地靠近坐席，直到天亮都忘記疲倦。皇帝經常說：『玄度的才情，確實不容易有啊！』（見《本傳》） 這一年彗星出現，皇帝下詔讓竺法曠祈禳消除災禍。竺法曠回答說：『有人說陛下應當勤勉地修養德行和政治，來阻止上天的譴責。貧道我自然應當盡心盡力地向上天迴應。』於是和弟子們一起齋戒懺悔，不久災禍就消除了。壬申年（二）（八） 七月，皇帝駕崩。皇帝天性仁慈寬厚，建造佛寺，舉辦齋會，度化僧人，建立寺廟。在長干寺，建造了浮圖塔，壯麗非凡（見《六帖》）。這一年，合浦人董宗之，在海中捕魚時發現了保護佛像的圓形光環，獻給了高悝。所獲得的金佛的背部，與光環完美地契合。經過四十多年，佛像才算完整。從晉朝到隋朝，六代君王和大臣，沒有不歸順敬仰的。靈異的事蹟不止一件（見《感通錄》）。前涼的月支優婆塞支施侖，翻譯了《須賴經》等經典。癸酉年（孝武帝曜）（寧康元年）（九） 道安法師，到達襄陽后，廣泛宣揚（經法經義），開創了自安（道安）開始的學風。他建立了檀溪寺，建造了浮圖，鑄造銅像，能夠自己發起修行。光明照亮天空，全城的人都來拜見瞻仰，歡呼聲震動山谷。秦主符堅，送來了外國的金像彌勒（Maitreya）。道安每次講經說法時都用它來作證。一天晚上，佛像的光芒照亮了整個房間，仔細一看，佛像的頭頂上有舍利。習鑿齒，襄陽的高士，先前寫信與道安交好。於是前去拜訪道安，自稱說：『四海習鑿齒。』道安回答說：『彌天釋道安。』兩人相處非常愉快。習鑿齒隨即寫信給謝安（謝東山），稱讚道安是非常傑出的高僧，遺憾謝安不能見他一面。孝武帝欽佩道安法師的道德，派遣使者去問候。

【English Translation】 English version: The Emperor personally visited. All the ministers gathered. Monks and laypeople all deeply revered Kumārabodhi (童覺, meaning 'Child Awakening'). Together with Zhu Fonian and Fuhu, he translated the copied Āgama Sutras. Xu Xun, styled Xuandu, cultivated his mind and studied Buddhism, greatly admired by the officials and nobles of Jiangzuo (江左, the area east of the Yangtze River). Emperor Jianwen highly esteemed his demeanor, and every month, when contemplating pure and profound principles, he would summon him. Xu Xun tirelessly lectured, and the Emperor would often unconsciously move closer, forgetting his fatigue until dawn. The Emperor often said, 'Xuandu's talent is indeed not easy to come by!' (from 'His Biography') In this year, a comet appeared. The Emperor ordered Zhu Fakuan to pray for its removal. Zhu Fakuan replied, 'Some say Your Majesty should diligently cultivate virtue and governance to avert Heaven's condemnation. This humble monk will naturally do his best to respond to Heaven.' So he and his disciples fasted and repented, and soon the disaster disappeared. Ren Shen year (2) (8) In July, the Emperor passed away. The Emperor was by nature benevolent and forgiving, building Buddhist temples, holding vegetarian feasts, ordaining monks, and establishing monasteries. At Changgan Temple, he built a magnificent pagoda, extraordinarily grand (from 'Classified Citations'). In this year, Dong Zongzhi of Hepu, while fishing in the sea, found a circular halo protecting a Buddha image and presented it to Gao Kui. The back of the golden Buddha obtained perfectly matched the halo. After more than forty years, the image was finally complete. From the Jin to the Sui dynasties, the six generations of rulers and ministers all revered and respected it. The miraculous events were numerous (see 'Records of Spiritual Response'). The Yuezhi Upasaka Zhishi Lun of Former Liang translated the Surā Sutra and other scriptures. Gui You year (Emperor Xiaowu Yao) (Ningkang 1st year) (9) The Dharma Master Dao'an, after arriving in Xiangyang, widely propagated (the sutras and their meanings), clearly establishing the style that began with himself (Dao'an). He established Tanxi Temple, built a pagoda, and cast bronze statues, able to initiate his own practice. The light illuminated the sky, and the whole city came to pay homage, with cheers shaking the mountains and valleys. The Qin ruler Fu Jian sent a foreign golden statue of Maitreya (彌勒). Dao'an used it as evidence whenever he lectured. One night, the statue's light illuminated the entire room, and upon closer inspection, there were śarīra (舍利) on the top of the statue's head. Xi Zaochi, a noble scholar of Xiangyang, had previously corresponded with Dao'an. He then visited Dao'an, introducing himself as, 'Xi Zaochi of the Four Seas.' Dao'an replied, 'Shi Dao'an covering the sky.' They got along very happily. Xi Zaochi immediately wrote a letter to Xie An (Xie Dongshan), praising Dao'an as an exceptionally outstanding monk, regretting that Xie An could not meet him. Emperor Xiaowu admired Dharma Master Dao'an's virtue and sent envoys to inquire after him.

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並有詔曰。安法師。以道德照臨人天。使大法流行。為蒼生依賴。宜日食王公祿。所司以時資給。安固辭不受。後秦主符堅。攻克襄陽。得道安而喜。謂左右曰。朕以十萬師取襄陽。得一人半耳。左右問為誰。堅曰。安公一人。習鑿齒半人也。甲戌(二) (十)

法師竺潛示寂。壽八十九。武帝下詔曰。潛法師理悟虛遠。風鑒清高。棄宰輔之榮。襲染衣之素。方賴宣道以濟蒼生。奄從遷謝。用痛於懷。可賻錢十萬。助建塋塔。來葬沙門。自潛而始○潛有弟子法友法蘊法識法濟。皆有才譽。又康聽尤善草隸孫綽各為之贊(僧傳)。乙亥(三) (十一)

竺法義。深公弟子也。王導孔敷。並承風敬友。咸安三年。忽感氣疾。常念觀音。夢人破腹洗腸。覺即病癒。是年帝遣使徴請。出都講說。帝每從之聽講。太元五年卒。賜錢十萬營塔。葬于新亭崗。后立寺焉。今天安是也○支曇籥善梵唄。傳響至今。丙子(太元元) (十二) (涼)(為秦滅) (代)(為秦滅)

竺法念。譯瓔珞經十二卷○前涼張氏八主七十六年。共譯經四部六卷○竺法曠。初止潛青山。謝安郗超皆往致敬。興寧中。東遊若耶。止昌原寺。時多疫疾曠善神咒。百姓疾者。祈之皆效。有人見曠之行住。常有鬼神數

【現代漢語翻譯】 現代漢語譯本：又有皇帝的詔令說：『安法師（道安，東晉時期著名高僧）以他的道德照耀著人天，使大法得以流行，是百姓的依靠。應該每日享受王公的俸祿。有關部門按時供給。』道安堅決推辭不接受。後來前秦的君主符堅，攻克襄陽，得到道安而高興，對左右的人說：『我用十萬大軍攻取襄陽，得到了一人半。』左右的人問是誰。符堅說：『安公（道安）一人，習鑿齒（東晉史學家）半人。』甲戌年。

法師竺潛（東晉時期高僧）圓寂，享年八十九歲。武帝下詔說：『潛法師的理解虛遠，風度鑑識清高，拋棄宰輔的榮耀，穿上僧人的素衣。正要依靠他宣揚佛法來救濟百姓，卻突然去世，我為此感到非常悲痛。可以賞賜錢十萬，幫助建造墳墓佛塔。用僧人的禮儀安葬，從竺潛開始。』竺潛有弟子法友、法蘊、法識、法濟，都很有才華名譽。又有康聽尤其擅長草書隸書，孫綽各自為他們寫贊（出自《高僧傳》）。乙亥年。

竺法義（東晉時期高僧），是深公（戴逵，字安道，東晉著名隱士、藝術家）的弟子。王導、孔敷都敬佩他，和他交好。咸安三年，忽然感到氣疾，常常唸誦觀音菩薩的名號。夢見有人剖開他的肚子清洗腸子，醒來病就好了。這年皇帝派遣使者徵召他，到都城講經說法。皇帝每次都去聽他講經。太元五年去世，賜錢十萬營建佛塔，安葬在新亭崗。後來在那裡建立了寺廟，就是今天的天安寺。支曇籥（東晉時期僧人）擅長梵唄，他的歌聲流傳至今。丙子年。

竺法念（東晉時期僧人），翻譯了《瓔珞經》十二卷。前涼張氏八位君主統治七十六年，總共翻譯了佛經四部六卷。竺法曠（東晉時期高僧），最初住在潛青山。謝安、郗超都前往拜訪致敬。興寧年間，東遊到若耶溪，住在昌原寺。當時多有瘟疫疾病，竺法曠擅長神咒，百姓有疾病的，向他祈求都有效驗。有人看見竺法曠的行走住臥，常常有鬼神跟隨。

【English Translation】 English version: Furthermore, there was an imperial edict stating: 'Dharma Master An (Dao An, a renowned monk of the Eastern Jin Dynasty) illuminates humans and deities with his virtue, enabling the widespread propagation of the Great Dharma, and is a reliance for the common people. He should receive the emolument of a prince daily. The relevant departments shall provide for him in due season.' An firmly declined to accept. Later, Fu Jian, the ruler of the Former Qin, conquered Xiangyang and was delighted to have obtained Dao An, saying to his attendants: 'I took Xiangyang with an army of one hundred thousand, and obtained one and a half persons.' The attendants asked who they were. Fu Jian said: 'Master An (Dao An) is one person, and Xi Zaochi (a historian of the Eastern Jin Dynasty) is half a person.' Year Jiaxu.

Dharma Master Zhu Qian (a monk of the Eastern Jin Dynasty) passed away, at the age of eighty-nine. Emperor Wu issued an edict saying: 'Dharma Master Qian's understanding is profound and far-reaching, his demeanor and discernment are lofty and pure. He abandoned the glory of a prime minister and donned the plain robes of a monk. We were relying on him to propagate the Dharma to save the people, but he suddenly passed away, for which I feel great sorrow. He may be granted one hundred thousand coins to help build a tomb pagoda. Let him be buried with the rites of a monk, starting with Zhu Qian.' Zhu Qian had disciples Fa You, Fa Yun, Fa Shi, and Fa Ji, all of whom were talented and renowned. Furthermore, Kang Ting was particularly skilled in cursive and clerical script, and Sun Chuo wrote eulogies for each of them (from 'Biographies of Eminent Monks'). Year Yihai.

Zhu Fayi (a monk of the Eastern Jin Dynasty) was a disciple of Shen Gong (Dai Kui, styled Andao, a famous recluse and artist of the Eastern Jin Dynasty). Wang Dao and Kong Fu both admired him and befriended him. In the third year of Xian'an, he suddenly felt ill with a qi ailment, and constantly recited the name of Avalokiteśvara. He dreamed that someone cut open his abdomen and washed his intestines, and upon waking, he was cured. In that year, the emperor sent an envoy to summon him to the capital to preach the Dharma. The emperor would attend his lectures each time. He passed away in the fifth year of Taiyuan, and was granted one hundred thousand coins to build a pagoda, and was buried on Xinting Hill. Later, a temple was built there, which is today's Tian'an Temple. Zhi Tanyue (a monk of the Eastern Jin Dynasty) was skilled in Sanskrit chanting, and his songs are still passed down today. Year Bingzi.

Zhu Fanian (a monk of the Eastern Jin Dynasty) translated the 'Invaluable Necklace Sutra' in twelve volumes. The eight rulers of the Former Liang Zhang clan reigned for seventy-six years, and translated a total of four sutras in six volumes. Zhu Fakuang (a monk of the Eastern Jin Dynasty) initially resided in Qianqingshan. Xie An and Xi Chao both went to pay their respects. During the Xingning period, he traveled east to Ruoye Creek and resided in Changyuan Temple. At that time, there were many epidemics and diseases, and Zhu Fakuang was skilled in divine mantras. Those who were ill and prayed to him were all effective. Some people saw that Zhu Fakuang's walking, standing, and sitting were always accompanied by ghosts and deities.

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十。衛其前後。孝武帝欽其風。請出京。止長干寺。事以師禮。丁丑(二) (秦十三)(至是九州之地秦有其八晉唯有東南一隅耳)

釋慧永。初與遠公。同依安公。至是永先至尋陽。刺史陶范。留之憩廬山。舍宅棲止。乃瓶西林寺。永真素自然。言常含笑。善於講說。門徒稍盛。又別立一室于嶺上。時坐禪焉。所居有香氣。因號香谷。常有一虎。馴伏于屋。永嘗至一橋。營主騎馬。當道阻之。永以杖指。馬驚人仆。明晨來寺悔過。白黑聞知。歸心者眾。戊寅(三) (十四)

竺法念。出毗奈耶律十卷○竺道壹。初從汰公受學。思徹淵深。簡文帝深重之。后東止虎丘。又適耶溪。頃之郡守王薈。起嘉祥寺。請居僧首。僧尼咨稟。時號九州都維那。隆安中卒。孫綽有贊(僧傳)。己卯(四) (十五)

秦道安法師。既住長安。大弘法化。初魏晉沙門。依師為姓故。姓各不同。安曰。師莫尊于釋迦也。應沙門宜以釋為氏。今稱釋氏。自安始也。安多聞廣識。雖古器篆文。安皆識之。秦主來三館學士。內外有疑。皆咨問于安。國人語曰。學不師安。義不禁難。然安臂上。有一肉釧。捋可上下。而不出腕。時人謂之印手菩薩。羅什之在龜茲。亦遙禮焉。安常注諸經。恐不合理。因誓曰。若所說

【現代漢語翻譯】 現代漢語譯本 十、衛護前後，孝武帝欽佩他的風範，請他離開京城，住在長干寺，以對待老師的禮節侍奉他。丁丑年（二）（秦十三年）（到這時九州之地秦國擁有了其中的八分，晉朝只擁有東南一隅罷了）。

釋慧永，起初與遠公（慧遠）一同依止安公（道安）。到這時慧永先到達尋陽，刺史陶范留他在廬山居住，捨出住宅讓他居住，於是開創了西林寺。慧永真誠樸素自然，言語常常帶著笑容，擅長講說，門徒逐漸增多。又在山嶺上另外建立一間禪室，時常在那裡坐禪。所居住的地方有香氣，因此號稱香谷。常常有一隻老虎，馴服地趴在屋子旁。慧永曾經走到一座橋邊，營主騎著馬，在路中間阻擋他。慧永用手杖指著馬，馬受驚嚇人也摔倒了。第二天早上來到寺廟懺悔過錯，百姓聽說了這件事，歸心向佛的人很多。戊寅年（三）（十四年）。

竺法念，譯出《毗奈耶律》十卷。竺道壹，起初跟隨汰公（支遁）學習，思維透徹淵深，簡文帝非常器重他。後來向東住在虎丘，又到了耶溪。不久郡守王薈，興建嘉祥寺，請他擔任僧團的首領，僧尼都向他請教。當時號稱九州都維那。隆安年間去世。孫綽有贊文（見《高僧傳》）。己卯年（四）（十五年）。

秦道安法師，住在長安后，大力弘揚佛法。起初魏晉時期的沙門，按照老師的姓氏作為自己的姓氏，所以姓氏各不相同。道安說：『老師沒有比釋迦牟尼更尊貴的了，出家人應該以釋為姓。』現在稱呼釋氏，就是從道安開始的。道安見聞廣博，知識淵博，即使是古代器物上的篆文，道安都認識。秦王讓三館學士，內外有疑問，都向道安請教。國人說：『學習不以道安為師，義理就難以通達。』然而道安手臂上，有一個肉環，可以上下移動，卻不能從手腕上脫下來。當時的人稱他為印手菩薩。鳩摩羅什在龜茲的時候，也遙向他禮拜。道安常常註釋各種佛經，擔心不符合佛理，因此發誓說：『如果所說

【English Translation】 English version 10. Protecting what was before and after him, Emperor Xiaowu admired his demeanor and invited him to leave the capital and reside at Changgan Temple, treating him with the respect due to a teacher. Dingchou year (2) (Qin 13) (By this time, the Qin dynasty possessed eight parts of the land of the Nine Provinces, while the Jin dynasty only held a corner of the southeast).

Shi Huiyong, initially together with Yuan Gong (Huiyuan), relied on An Gong (Dao'an). At this time, Huiyong first arrived in Xunyang, and the governor Tao Fan kept him to reside on Mount Lu, offering his residence for him to live in, thus establishing West Forest Temple. Huiyong was genuine, simple, and natural, his words always containing a smile. He was skilled in lecturing, and his disciples gradually increased. He also built a separate meditation room on the ridge, where he often meditated. The place where he lived had a fragrance, hence it was called Fragrant Valley. There was often a tiger, tamed and lying beside the house. Huiyong once came to a bridge, and the camp commander, riding a horse, blocked him in the middle of the road. Huiyong pointed at the horse with his staff, and the horse was startled and the man fell. The next morning, he came to the temple to repent his mistake. When the people heard about this, many turned to Buddhism. Wuyin year (3) (14).

Zhu Fonian translated ten volumes of the Vinaya Pitaka. Zhu Daoyi initially studied with Tai Gong (Zhi Dun), his thinking was thorough and profound. Emperor Jianwen deeply valued him. Later, he went east to live in Tiger Hill, and then to Yexi. Soon after, the governor Wang Hui built Ji Xiang Temple and invited him to be the head of the Sangha, and monks and nuns consulted him. At that time, he was known as the 'Chief Disciplinarian of the Nine Provinces'. He passed away during the Long'an era. Sun Chuo wrote a eulogy for him (see 'Biographies of Eminent Monks'). Jimao year (4) (15).

The Dharma Master Dao'an of Qin, after residing in Chang'an, greatly propagated the Dharma. Initially, the Shramanas of the Wei and Jin dynasties took their teacher's surname as their own, so their surnames were different. Dao'an said, 'No teacher is more honorable than Shakyamuni, and monks should take 'Shi' as their surname.' The current term 'Shi clan' began with Dao'an. Dao'an was widely learned and knowledgeable, and he recognized even the seal script on ancient artifacts. The King of Qin had the scholars of the Three Halls, both inside and outside, consult Dao'an on any doubts they had. The people of the country said, 'If one does not take Dao'an as a teacher in learning, it is difficult to understand the meaning.' However, Dao'an had a fleshy ring on his arm that could be moved up and down but could not be taken off his wrist. People at that time called him the 'Hand-Marked Bodhisattva'. Kumarajiva in Kucha also paid homage to him from afar. Dao'an often annotated various sutras, fearing that they might not be in accordance with the Dharma, so he vowed, 'If what is said'

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合理。愿見瑞相。乃夢胡僧。頭白眉長。語安云。君所注經。殊合道理。我不入泥洹。當助流通。可時設我食。后十誦律至。遠公乃知。和上所夢。賓頭盧也。於是立座飯之。處處成則(同上)○安有弟子法遇。江陵講經。受業者眾。一僧飲酒廢夕講。遇罰而不遣。安聞以荊寄之。遇即曰。此由飲酒也。我訓領不勤。遠貽憂賜即集眾自伏地。命維那行杖三十。垂淚自責。時道俗因之厲業者眾。庚辰(五) (十六)

高僧涉公蜀人。豫言事多驗。不食五穀。日行五百里。能咒龍降雨。建元十一年。至長安。秦每遇旱。常詔師祈雨。師誦咒致龍于缽。命堅與群臣觀之。乃遣升空而雨。王臣士庶悉皆敬奉。自是無復炎旱之憂。是年十二月。無疾而化。卒后七日。堅以其異。試開棺視之。唯殮被存焉明年大旱。堅曰。涉公若在豈使朕燋心於雲漢哉。辛巳(六) (十七)(六十二國入貢)

正月帝初奉佛法。立精舍于殿內。引諸沙門居之(通鑑)○帝造皇太寺。捨本第立本起寺(方誌)。壬午(七) (十八)

秦曇摩蜱(此云愛法)譯般若鈔五卷○秦主出同苑。命安法師。升輦同載。秦主以將伐晉。告安。安力諫。而堅不納。明年果有淮南之敗(僧傳)。癸未(八) (十九)

西域竺

【現代漢語翻譯】 現代漢語譯本： 合理。希望見到吉祥的徵兆。於是（道安）夢見一位胡人僧侶，頭髮雪白，眉毛很長，告訴道安說：『您所註釋的經典，非常符合道理。我不入涅槃，應當幫助流通。可以按時為我設齋供食。』後來《十誦律》傳到，道安才知道，和尚所夢見的是賓頭盧尊者（十六羅漢之一）。於是設立座位供養他。處處都傚法這個做法（同上）。道安有個弟子名叫法遇，在江陵講經，接受他教導的人很多。有個僧人飲酒，耽誤了晚上的講經。法遇懲罰了他，但沒有遣走他。道安聽說后，用荊條寄給法遇。法遇立刻說：『這是因為我飲酒的緣故。我訓導不力，讓您憂心了。』於是召集眾人，自己伏在地上，命令維那執行杖刑三十下，流著眼淚自我責備。當時道俗之人因此努力修行的很多。庚辰年（五）(十六) 高僧涉公是蜀地人，預言事情大多應驗。不吃五穀，每天能走五百里。能用咒語使龍降雨。建元十一年，來到長安。秦王每當遇到旱情，常常詔令涉公祈雨。涉公誦咒，使龍出現在缽中，命令苻堅與群臣觀看。然後讓龍升空降雨。王公大臣和百姓都非常敬佩信奉他。從此沒有了旱災的憂慮。這年十二月，涉公無疾而終。去世后七天，苻堅因為他奇異，嘗試打開棺材檢視，只有入殮的被子存在。第二年大旱，苻堅說：『涉公如果還在，怎麼會讓我為旱情而焦心呢？』辛巳年（六）(十七)(六十二國來進貢) 正月，苻堅開始信奉佛法，在宮殿內設立精舍，讓眾位沙門居住在裡面（《資治通鑑》）。苻堅建造皇太寺，把自己的住宅舍棄出來建立本起寺（地方誌）。壬午年（七）(十八) 秦國的曇摩蜱（翻譯為愛法）翻譯《般若鈔》五卷。秦王苻堅出遊同苑，命令道安法師與他同乘一輛車。秦王因為將要攻打晉國，告訴道安。道安極力勸諫，但苻堅不聽從，第二年果然發生了淮南的戰敗（《高僧傳》）。癸未年（八）(十九) 西域的竺

【English Translation】 English version: Reasonable. Wishing to see auspicious signs. Then (Dao An) dreamed of a foreign monk, with white hair and long eyebrows, who told Dao An: 'The scriptures you annotate are very much in accordance with the truth. I will not enter Nirvana; I should help to circulate them. You can set up a meal for me on time.' Later, when the 'Ten Recitation Vinaya' arrived, Dao An then knew that the monk in his dream was Pindola (one of the Sixteen Arhats). So he set up a seat to offer him food. Everywhere they followed this practice (as above). Dao An had a disciple named Fa Yu, who lectured on scriptures in Jiangling, and many people received his teachings. A monk drank alcohol and delayed the evening lecture. Fa Yu punished him but did not send him away. When Dao An heard about this, he sent a bundle of thorny branches to Fa Yu. Fa Yu immediately said: 'This is because I drank alcohol. I have not been diligent in my instruction, causing you to worry.' Then he gathered the people, prostrated himself on the ground, and ordered the Karmadana to administer thirty strokes of the staff, weeping and blaming himself. At that time, many lay and monastic people diligently practiced because of this. Year Gengchen (5) (16) The eminent monk Shegong was a person from Shu, and his predictions were mostly accurate. He did not eat the five grains and could travel five hundred li a day. He could use mantras to make dragons bring rain. In the eleventh year of Jianyuan, he came to Chang'an. Whenever the King of Qin encountered drought, he would often order Shegong to pray for rain. Shegong recited mantras, causing a dragon to appear in a bowl, and ordered Fu Jian and his ministers to watch it. Then he let the dragon ascend into the sky and bring rain. The kings, ministers, and common people all greatly admired and revered him. From then on, there was no worry of drought. In the twelfth month of this year, Shegong died without illness. Seven days after his death, Fu Jian, because of his strangeness, tried to open the coffin to see, and only the burial shroud existed. The next year there was a great drought, and Fu Jian said: 'If Shegong were still here, how could he make me anxious about the drought?' Year Xin Si (6) (17) (Sixty-two countries came to pay tribute) In the first month, Fu Jian began to believe in Buddhism, established a vihara in the palace, and allowed the monks to live there (Zizhi Tongjian). Fu Jian built the Huangtai Temple, giving up his own residence to establish the Benqi Temple (local chronicles). Year Renwu (7) (18) The Qin monk Dharmapi (translated as 'Loving the Dharma') translated the 'Prajna Excerpts' in five volumes. King Fu Jian of Qin went on a tour of Tongyuan, and ordered Dharma Master Dao An to ride in the same carriage with him. The King of Qin, because he was about to attack the Jin state, told Dao An. Dao An strongly advised against it, but Fu Jian did not listen, and the next year the defeat of Huainan occurred (Biographies of Eminent Monks). Year Guiwei (8) (19) The Western Regions' Zhu

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曇無蘭(此云法正)自太元辛巳。于揚都譯經六十一部○竺曇猷(即帛道猷)聞天臺山有精舍。得道者居之。猷至。以石樑高危。未敢直度。且西礙大石。攀登路絕。因還止石室。彌年禪觀。后試造橋。乃見梁道平正。橫石洞。開度橋少許。見寶寺神僧。果如所說。猷乃陳住意。僧曰。卻後十年。自當至此。何勞早住。相送度梁。橫石已塞。至太元末年。終於山室。舉體綠色。端坐如生。今有往者。云迷其道也(僧傳又感通錄云太元元年化者非也)。甲甲(晉太元)(九) (秦建元二十) (後秦)(姚萇日雀元) (西秦)(乞伏國亡) (後燕)(世祖)(慕容垂元年)

慧遠法師。少為儒生。博極群書。嘗與僧慧持。造安法師席下。聞出世間法。而悅之嘆曰。儒道九流。特秕糠耳。遂出家。安門徒數千。遠居第一座。安嘗嘆曰。使道流東國。其在遠乎。至是以秦亂。來游于晉。乙酉(十) (秦)(符堅遇弒符丕即位) (秦后二) (西)(建義秦元) (後燕二)

正月二十七日。道安法師。見有異僧。出入窗隙。安以生處問之。僧曰。當生兜率。即以手虛撥天西北。即云開。備見兜率天宮之妙。又曰。當浴聖僧。方果所愿。具示浴法。后安設浴。見有數十小兒入寺。須臾但聞浴室用水

【現代漢語翻譯】 現代漢語譯本：曇無蘭（意為法正）自太元辛巳年起，在揚都翻譯了六十一部經書。竺曇猷（即帛道猷）聽說天臺山有精舍，有得道之人居住。竺曇猷到達天臺山，因為石樑高聳危險，不敢直接過去，而且西邊有大石阻礙，攀登的道路斷絕。於是返回住在石室，經年累月地禪觀。後來嘗試造橋，才發現石樑的道路平坦端正，橫石的洞穴也開闊了，稍微修了一點橋。他見到了寶寺的神僧，果然如傳說所說。竺曇猷於是陳述了想在此居住的想法。僧人說：『十年之後，你自然會到這裡，何必急於現在就住下。』僧人送他過了石樑，橫石已經堵塞了道路。到了太元末年，竺曇猷在山室中去世，整個身體呈現綠色，端坐如生。現在有前往那裡的人，都說迷失了道路。（僧傳和感通錄記載太元元年圓寂是不對的）。甲甲（晉太元）（九）（秦建元二十）（後秦）（姚萇日雀元）（西秦）（乞伏國亡）（後燕）（世祖）（慕容垂元年） 慧遠法師，年少時是儒生，廣泛閱讀各種書籍。曾經與僧人慧持，一同到安法師的座下。聽聞出世間的佛法，而感到喜悅，感嘆說：『儒家的道理和九流之學，只不過是粗糠罷了。』於是出家。安法師的門徒有數千人，慧遠位居第一座。安法師曾經感嘆說：『使佛法流傳到東國，大概就在慧遠吧。』到了這個時候，因為秦朝的戰亂，慧遠來到晉朝遊歷。乙酉（十）（秦）（符堅遇弒符丕即位）（秦后二）（西）（建義秦元）（後燕二） 正月二十七日，道安法師，看見有奇異的僧人，出入于窗戶的縫隙。道安用法師詢問他出生的地方。僧人說：『應當出生在兜率天。』隨即用手在空中撥開西北方向的天空，天空立即打開，完全看見了兜率天宮的美妙景象。又說：『應當沐浴聖僧，才能實現所希望的。』詳細地指示了沐浴的方法。後來道安法師設定了沐浴，看見有數十個小孩進入寺廟。不久之後只聽見浴室裡用水的聲音。

【English Translation】 English version: Tanwulan (meaning 'Dharma Correctness') translated sixty-one scriptures in Yangdu starting from the year Xinsi of the Taiyuan era. Zhu Tanyou (also known as Bo Daoyou) heard that there was a Jing She (精舍, a Buddhist retreat) on Mount Tiantai, where enlightened people resided. Tanyou arrived at Mount Tiantai, but because the stone bridge was high and dangerous, he dared not cross it directly, and a large stone to the west blocked the way, making the climbing path impassable. So he returned to live in the stone chamber, meditating for years. Later, he tried to build a bridge and found that the stone bridge road was flat and straight, and the cave in the horizontal stone was also open, slightly repairing the bridge. He saw the divine monk of Bao Temple, just as the legends said. Zhu Tanyou then stated his intention to reside here. The monk said, 'Ten years later, you will naturally come here, why rush to live here now?' The monk sent him across the stone bridge, and the horizontal stone had blocked the road. At the end of the Taiyuan era, Zhu Tanyou passed away in the mountain chamber, his whole body appearing green, sitting upright as if alive. Now, those who go there say they have lost their way. (The biography of monks and the Records of Spiritual Responses say that he passed away in the first year of Taiyuan, which is incorrect). Jiajia (Jin Taiyuan) (9) (Qin Jianyuan 20) (Later Qin) (Yao Chang Rique Yuan) (Western Qin) (Qifu State Demise) (Later Yan) (Emperor Shizu) (Murong Chui Year 1) Master Huiyuan, in his youth, was a Confucian scholar who read extensively. He once went with the monk Huichi to the seat of Master An. Hearing the Dharma of transcending the world, he was delighted and exclaimed, 'The doctrines of Confucianism and the Nine Schools are nothing but chaff.' So he became a monk. Master An had thousands of disciples, and Huiyuan held the first seat. Master An once sighed, 'To make the Dharma flow to the Eastern lands, it is probably Huiyuan.' At this time, because of the chaos in the Qin Dynasty, Huiyuan came to Jin to travel. Yiyou (10) (Qin) (Fu Jian was assassinated, Fu Pi ascended the throne) (Later Qin 2) (West) (Jianyi Qin Yuan) (Later Yan 2) On the twenty-seventh day of the first month, Dharma Master Dao'an saw a strange monk entering and exiting through the cracks in the window. Dharma Master Dao'an asked him about his place of birth. The monk said, 'I should be born in Tushita Heaven (兜率天, one of the heavens in Buddhist cosmology).' Immediately, he waved his hand in the air to open the northwest sky, and the sky immediately opened, fully revealing the wonderful scenery of Tushita Heaven Palace. He also said, 'One should bathe the holy monks in order to fulfill one's wishes.' He explained the bathing method in detail. Later, Dharma Master Dao'an set up a bath and saw dozens of children entering the temple. Soon after, only the sound of water being used in the bathroom was heard.

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聲。久之不見。開室而巾濕水減。果是聖應也。二月八日。忽告眾曰。吾當去矣。無疾加趺而逝。門弟子數十人。知名於世。師著僧尼軌範。及法門清式二十四條(僧傳)。丙戌(十一) (秦)(丕遇弒符登即位徿東太初元) (建初元)(長入長安即位) (西秦二) (後涼)(呂光太安元) (後燕)(建康元) (魏)(太祖現登國元)

慧遠法師。抵潯陽。見廬山愛之。乃止龍泉精舍。次寓西林。復于山東。建東林寺。經綸之際。山神降靈。愿加資助。信宿后乃風雷夜作。雲雨晦冥。明發就觀。則有良木殊材。駢羅委積。時晉將軍桓伊。初臨此牧。驚其神異。奏立寺焉。是年寺成。初太尉陶侃鎮廣州。有漁于海。得文殊像。送寒溪寺。嘗經火。而像無恙。后侃鎮武昌。使人迎之致舟。舟沒而失其像。及遠瓶寺心祈之。於是其像冷然自至(本傳)○魏太祖道武皇帝即位。帝生知奉佛。初平中山經郡國。見沙門。皆致敬。禁軍旅。無有所犯(北史)。丁亥(十二) (二) (二) (三) (二) (二) (二)

秦曇摩難提(此云法喜)。自建元末。至長安四年。譯法益經一卷○竺法汰。是年示寂。壽六十八。孝武詔曰。汰法師。道播八方。奄爾喪逝。可賻錢十萬。喪事有司悉辦○郗

【現代漢語翻譯】 現代漢語譯本： 聲音。過了很久也沒見到人。打開房間一看，頭巾濕了，水也減少了。果然是聖人顯靈啊。二月八日，忽然告訴大家說：『我要走了。』沒有生病，結跏趺坐而逝。門下弟子有數十人，都在世上很有名。大師著有《僧尼軌範》以及《法門清式》二十四條。（僧傳）丙戌年（十一年）（秦）（丕遇弒，符登即位，徿東太初元年）（建初元年）（長入長安即位）（西秦二年）（後涼）（呂光太安元年）（後燕）（建康元年）（魏）（太祖現登國元年）

慧遠法師，到達潯陽，見到廬山，很喜愛它，於是住在龍泉精舍。後來又住在西林，又在山東，建造了東林寺。在規劃建造的時候，山神降靈，願意資助。過了一夜之後，夜裡颳風打雷，雲雨昏暗。第二天早上前去觀看，就有很多好的木材堆積在那裡。當時晉朝將軍桓伊，剛到這裡做長官，驚異於這種神異的事情，上奏朝廷建立了寺廟。這年寺廟建成。當初太尉陶侃鎮守廣州，有漁夫在海里捕魚，得到一尊文殊菩薩像，送到寒溪寺。曾經發生火災，但是佛像沒有損壞。後來陶侃鎮守武昌，派人去迎接佛像，用船運送，船沉沒了，佛像也丟失了。等到慧遠在寺廟裡誠心祈禱，於是佛像自己出現了。（本傳）魏太祖道武皇帝即位。皇帝天生就知道信奉佛法。當初平定中山經過郡國，見到沙門，都表示尊敬。禁止軍隊，不要侵犯他們。（北史）丁亥年（十二年）（二年）（二年）（三年）（二年）（二年）（二年）

秦曇摩難提（翻譯為法喜）。從建元末年，到長安四年，翻譯了《法益經》一卷。竺法汰，這年去世，享年六十八歲。孝武帝下詔說：『汰法師，他的道行傳播四方，突然去世，可以賞賜錢十萬，喪事由有關部門全部辦理。』郗

【English Translation】 English version: Sound. After a long time, no one was seen. Opening the room, the towel was wet and the water had decreased. Indeed, it was a saint's response. On the eighth day of the second month, he suddenly told everyone, 'I am about to leave.' He passed away without illness, sitting in the lotus position. Dozens of his disciples were well-known in the world. The master wrote 'Monastic Rules' and twenty-four articles of 'Pure Rules of Dharma Gate'. (Biographies of Eminent Monks) Year Bingxu (11th year) (Qin) (Pi was assassinated, Fu Deng ascended the throne, Taichu 1st year of 徿 Dong) (Jianchu 1st year) (Chang entered Chang'an and ascended the throne) (Western Qin 2nd year) (Later Liang) (Lu Guang Taian 1st year) (Later Yan) (Jiankang 1st year) (Wei) (Emperor Taizu Xian Dengguo 1st year)

The Dharma Master Huiyuan arrived at Xunyang and loved Mount Lu, so he stayed at the Longquan Hermitage. Later, he resided in Xilin, and then in Shandong, he built the Donglin Temple. During the planning and construction, the mountain god descended and offered to help. After a night, there was wind and thunder, and the clouds and rain were dark. The next morning, upon inspection, there were many good timbers piled up there. At that time, the Jin General Huan Yi, who had just arrived here as governor, was amazed by this miraculous event and petitioned the court to build the temple. The temple was completed that year. Initially, the Grand Commandant Tao Kan, who was stationed in Guangzhou, had a fisherman who caught a Manjusri (Bodhisattva of Wisdom) statue in the sea and sent it to Hanxi Temple. There was a fire, but the statue was unharmed. Later, Tao Kan was stationed in Wuchang and sent people to welcome the statue by boat. The boat sank, and the statue was lost. When Huiyuan sincerely prayed in the temple, the statue appeared on its own. (Original Biography) Emperor Daowu of Wei ascended the throne. The emperor was born knowing to believe in Buddhism. Initially, after pacifying Zhongshan and passing through commanderies and states, he showed respect to all the Shramanas (Buddhist monks). He forbade the army from violating them. (History of the North) Year Dinghai (12th year) (2nd year) (2nd year) (3rd year) (2nd year) (2nd year) (2nd year)

Qin Dharmānandi (translated as Dharma Joy). From the end of Jianyuan to the fourth year of Chang'an, he translated one volume of the 'Fa Yi Sutra'. Zhufatai passed away this year at the age of sixty-eight. Emperor Xiaowu issued an edict saying, 'Dharma Master Tai's teachings have spread in all directions. His sudden death is a great loss. He is to be awarded 100,000 coins, and the funeral arrangements are to be handled by the relevant departments.' Xi

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超與汰厚善。嘗約。先沒者當先報冥事。至是汰卒。超夢之曰。向與君約報應之事。今皆不虛。愿君無忘修德。超由是循道彌篤(僧傳。又辨正搜神記。乃竺法度與王坦之相約云)。戊子(十三) (三) (三) (高祖干歸太初元) (三) (三) (三)

天竺二十六祖不如密多。以法付般若多羅。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。遂示寂。己丑(十四) (四) (四) (二) (麟嘉元) (四) (四)

道安法師。有弟子僧富。因還魏郡。有一劫人。劫一小兒。欲取心肝以解神愿。富見乃曰。大人五藏可用否。劫戲言亦好。富自取劫刀。畫胸至臍。群劫奔走。即送小兒還元家。時路人見富。因問其故。還家取針縫其腹皮。涂以藥。輿還寺將息。少時而差○罽賓瞿曇僧伽提婆(此云眾天)。于長安。出揵度等論。四十六卷○孝武帝精心奉法。志念冥符。師子國王。欽其懷道。遣沙門曇摩撮。遠送玉像。以表丹情(辨正論)。庚寅(十五) (五) (五) (三) (二) (五) (五)

時晉室微。而天下奇才。多隱居不仕。聞廬山遠法師之道。皆來從之。師因謂劉程之等曰。諸君倘有心凈土之遊。當加勉勵。遂同發志。于無量壽佛之前。設

【現代漢語翻譯】 現代漢語譯本： 超與汰厚善（超和汰關係很好）。曾有約定，先去世的人應當先回報陰間的事情。到這時汰去世了，超夢見他說：『先前與您約定回報的事情，現在都不虛假。希望您不要忘記修德。』超因此遵循正道更加篤信。（僧傳。又辨正搜神記。乃竺法度與王坦之相約云）。戊子（十三）(三)(三)(高祖干歸太初元)(三)(三)(三) 天竺二十六祖不如密多（不如密多，古印度禪宗二十六祖）。將佛法傳付給般若多羅（般若多羅，禪宗二十七祖）。偈語說：『真性心地藏，無頭亦無尾。應緣而化物，方便呼為智。』於是示寂。己丑（十四）(四)(四)(二)(麟嘉元)(四)(四) 道安法師（道安，東晉時期著名佛教學者）。有弟子僧富。因為返回魏郡，有一個強盜，搶劫一個小兒，想要取出心肝來解除神明的願望。僧富看見就說：『大人，我的五臟可以用嗎？』強盜開玩笑說也行。僧富自己拿起強盜的刀，劃開胸膛到肚臍。強盜們奔走逃散。僧富立即送小兒回到他家。當時路人看見僧富，問他緣故。僧富回家取針縫合腹部的面板，塗上藥，用轎子擡回寺廟調養。不久就痊癒了。罽賓（古代西域國名）瞿曇僧伽提婆（瞿曇僧伽提婆，意為眾天）。在長安，翻譯出《揵度》等論，共四十六卷。孝武帝（司馬曜）精心奉行佛法，心志與冥冥中的真理相符。師子國王（師子國國王，即斯里蘭卡國王），欽佩他懷有道心，派遣沙門曇摩撮（曇摩撮），遠道送來玉像，以此表達真誠的情意。（辨正論）。庚寅（十五）(五)(五)(三)(二)(五)(五) 當時晉朝國勢衰微，而天下奇才，大多隱居不出來做官。聽聞廬山遠法師（慧遠）的道行，都來追隨他。慧遠因此對劉程之等人說：『各位如果有心往生凈土，應當更加勉勵。』於是共同發願，在無量壽佛（阿彌陀佛）之前，設立...

【English Translation】 English version: Chao and Tai were very close friends. They once made a pact that the one who died first would report back about the affairs of the netherworld. When Tai passed away, Chao dreamed of him, who said: 'The agreement we made about reporting back is now proven true. I hope you will not forget to cultivate virtue.' Because of this, Chao followed the path with even greater devotion. (From 'Biographies of Monks' and 'Bian Zheng Sou Shen Ji,' which says it was an agreement between Zhu Fadu and Wang Tanzhi). Wu Zi (13) (3) (3) (Emperor Gaozu Gan Gui Taichu Year) (3) (3) (3) The twenty-sixth patriarch of Tianzhu (India), Aniruddha (Aniruddha, the 26th patriarch of Zen Buddhism in ancient India), passed the Dharma to Prajnatara (Prajnatara, the 27th patriarch of Zen). The verse says: 'The true nature is the mind-ground treasury, without head or tail. Responding to conditions, it transforms beings, conveniently called wisdom.' Then he entered Nirvana. Ji Chou (14) (4) (4) (2) (Linjia Year) (4) (4) The Dharma Master Dao'an (Dao'an, a famous Buddhist scholar in the Eastern Jin Dynasty) had a disciple named Sengfu. On his way back to Weijun, there was a robber who kidnapped a child, wanting to take out the child's heart and liver to fulfill a vow to the gods. When Sengfu saw this, he said: 'Sir, can my internal organs be used?' The robber jokingly said it would be fine. Sengfu himself took the robber's knife and cut open his chest to his navel. The robbers ran away in all directions. Sengfu immediately sent the child back to his family. At that time, passersby saw Sengfu and asked him the reason. Sengfu returned home, took a needle, sewed up the skin of his abdomen, applied medicine, and was carried back to the temple to recuperate. He recovered in a short time. The Kashmira (ancient country in the Western Regions) monk, Gautama Sanghadeva (Gautama Sanghadeva, meaning 'Assembly of Gods'), translated the 'Khandhaka' and other treatises in Chang'an, totaling forty-six volumes. Emperor Xiaowu (Emperor Sima Yao) diligently practiced the Dharma, and his mind was in harmony with the unseen truth. The King of Simhala (King of Simhala, i.e., King of Sri Lanka), admired his devotion to the Way and sent the Shramana Dharmatrata (Dharmatrata) from afar to deliver a jade statue, expressing his sincere feelings. (Bian Zheng Lun). Geng Yin (15) (5) (5) (3) (2) (5) (5) At that time, the Jin Dynasty was declining, and many talented people in the world lived in seclusion and did not serve as officials. Hearing of the Dharma Master Yuan of Mount Lu (Huiyuan)'s practice, they all came to follow him. Therefore, Huiyuan said to Liu Chengzhi and others: 'If you all have the desire to be reborn in the Pure Land, you should strive harder.' Then they jointly made a vow before Amitabha Buddha (Amitabha Buddha), establishing...

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齋立誓。期生凈土。其誓文略云。審二報之相催。知六道之難拔。誓同茲人。俱游絕域。臨三途而緬謝。傲天宮而□□云云。由是僧俗凡一百二十三人。並慕道辭榮。棲心物外。續有千餘人。同結白蓮社矣(廬山記)○竺佛念。自安高支謙之後。傳譯明匠。莫逾于念。符姚二代。為譯人之宗。念自譯經七十四卷。辛卯(十六) (六) (六) (四) (三) (六) (六)

僧伽提婆。至尋陽。初曇摩難提。出毗曇心。言多疑滯。至是遠公請入廬山。重譯毗曇等論七卷○曇摩難提。共譯經一百一十四卷○釋道敬。方入廬山出家。奉持般若等經。壬辰(十七) (七) (七) (五) (四) (七) (七)

八月彗現。詔天下有德沙門禳之。竺曇猷禱之。七日彗沒。有青衣童子來悔過。乃隱不現○西域迦留陀伽(此云時水)譯十二游經○西秦釋聖堅。譯摩伽等經二十四卷。癸巳(十八) (八) (八)(萇死高祖興立) (六) (五) (八) (八)

時謝靈運。恃其才高。骯髒傲物。與世少諧。初入廬山。一見遠公。肅然心服。師問于遠。求入凈社。遠以心雜止之。今東西二池。乃靈運所鑿也。常有紅白蓮花。光華殊特。其白花西方有之。自此而始(廬山記)○秦僧伽䟦

【現代漢語翻譯】 現代漢語譯本： 齋戒立誓，期望往生凈土。其誓文大略是說：『深知二報（指善報和惡報）互相催促，瞭解六道輪迴難以解脫。誓願與在座諸位一同前往超脫之境，面對三途（地獄、餓鬼、畜生）而告別，傲視天宮的榮華』等等。因此，僧人和俗人共一百二十三人，都仰慕佛道而辭別世俗的榮耀，將心安住在世俗之外。後來又有千餘人，一同結成白蓮社。（出自《廬山記》） 竺佛念，自安世高、支謙之後，翻譯經典的大師，沒有超過佛唸的。在符秦和姚秦二個時代，被尊為翻譯家的宗師。佛念親自翻譯經典七十四卷。（辛卯年） 僧伽提婆（Saṃghadeva），到達尋陽。當初曇摩難提（Dharmanandi）翻譯《阿毗曇心論》，言辭多有疑問和滯礙。到這時，慧遠大師（遠公）請他到廬山，重新翻譯《阿毗曇》等論七卷。 曇摩難提（Dharmanandi），總共翻譯經典一百一十四卷。 釋道敬，剛到廬山出家，奉持《般若經》等經典。（壬辰年） 八月出現彗星，皇帝下詔讓天下有德行的沙門（Śrāmaṇa，出家修道者）祈禱禳除。竺曇猷祈禱之後，七天彗星消失。有個穿著青衣的童子來懺悔過錯，然後隱身不見。 西域的迦留陀伽（Kālodaka，意為『時水』）翻譯《十二游經》。 西秦的釋聖堅，翻譯《摩伽經》等經典二十四卷。（癸巳年，姚萇去世，高祖興起） 當時謝靈運，仗恃自己的才華高超，行為怪異，傲慢不合羣，很少與世俗相合。當初進入廬山，一見到慧遠大師（遠公），立刻肅然起敬，心悅誠服。謝靈運向慧遠大師請教，請求加入凈土社。慧遠大師因為他心思雜亂而拒絕了他。現在東西二池，是謝靈運所開鑿的。池中常有紅色和白色的蓮花，光彩華麗，非常特別。其中的白蓮花是西方凈土才有的，從這裡開始出現。（出自《廬山記》） 秦代的僧伽跋

【English Translation】 English version: To abstain and make vows, hoping to be reborn in the Pure Land. The vow roughly states: 'Deeply aware of the mutual urging of the two retributions (good and evil), understanding the difficulty of escaping the six realms of reincarnation. Vowing to travel with everyone here to the realm of transcendence, bidding farewell to the three paths (hell, hungry ghosts, animals), and looking down upon the glory of the heavenly palaces,' and so on. Therefore, a total of one hundred and twenty-three monks and laypeople admired the Buddhist path and renounced worldly glory, settling their minds outside of worldly affairs. Later, more than a thousand people together formed the White Lotus Society. (From 'Records of Mount Lu') 竺佛念（Zhú Fóniàn），after Ān Shìgāo and Zhī Qiān, was the greatest master of translating scriptures. During the reigns of Fú Qín and Yáo Qín, he was revered as the patriarch of translators. Zhú Fóniàn personally translated seventy-four volumes of scriptures. (Year Xīnmǎo) 僧伽提婆（Saṃghadeva）arrived in Xunyang. Initially, 曇摩難提（Dharmanandi）translated the Abhidharma-hṛdaya, but the language was often doubtful and hesitant. At this time, Master Huiyuan (遠公) invited him to Mount Lu to re-translate seven volumes of treatises including the Abhidharma. 曇摩難提（Dharmanandi）translated a total of one hundred and fourteen volumes of scriptures. 釋道敬（Shì Dàojìng）had just entered Mount Lu to become a monk, upholding the Prajñā and other scriptures. (Year Rénchén) In the eighth month, a comet appeared. The emperor ordered virtuous Śrāmaṇas (沙門, monks) throughout the land to pray for its removal. Zhú Tányóu prayed, and after seven days the comet disappeared. A boy in green robes came to repent his faults, and then vanished. The Western Region's 迦留陀伽（Kālodaka, meaning 'seasonal water'）translated the Twelve Excursions Sutra. The Western Qin's 釋聖堅（Shì Shèngjiān）translated twenty-four volumes of scriptures such as the Móqié Sutra. (Year Guǐsì, Yáo Cháng died, and Emperor Gaozu arose) At that time, Xiè Língyùn, relying on his high talent, was eccentric and arrogant, rarely harmonizing with the world. When he first entered Mount Lu, upon seeing Master Huiyuan (遠公), he immediately became respectful and sincerely convinced. Xiè Língyùn asked Master Huiyuan for instruction, requesting to join the Pure Land Society. Master Huiyuan refused him because his mind was cluttered. The East and West Ponds that exist now were dug by Xiè Língyùn. There are often red and white lotuses in the ponds, with particularly brilliant splendor. The white lotuses are only found in the Western Pure Land, and they began to appear from here. (From 'Records of Mount Lu') The Qin dynasty's Saṃghavarman

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澄(此云眾現)。譯鞞婆沙等經論二十七卷。澄戒德整峻。眾皆則之。甲午(十九) (秦)(為後秦滅) (後秦)(高祖皇初元) (七) (六) (九) (九)

釋慧嵬多在山禪定。有一無頭鬼(現形)。嵬曰。汝無頭痛之患。一何快哉。鬼便隱復作無腹鬼現。嵬曰。汝無腹藏之憂。一何樂哉。須臾復作異形鬼。皆隨點化而隱。時大雪。有一女子。來求寄宿。姿容婉媚。衣服鮮麗。女白嵬曰。以上人有德。天遣我來。以相慰喻。談說欲言。勸動其意。嵬執志貞確。一心無擾。乃謂女曰。吾心若死灰。無以革囊見試。女遂凌雲而逝。顧嘆曰。海水可竭。須彌可傾。彼上人者。秉志堅貞。嵬以隆安三年。與法顯游西域焉(本傳)○符秦五主四十四年。沙門六人。出經律論一百九十七卷。乙未(二十) (後秦二) (八) (七) (十) (十)

釋僧道。秦主欽其德業。友而愛之。入寺造敬。同輦還宮。及什公譯經。師亦參議焉○釋曇微。安公弟子。講法精敏。是年無疾而化。丙申(太元二十一)(九月安帝即位) (三) (西秦)(太初九) (後涼)(龍飛元) (後燕寶)(永康元) (魏)(皇始元)

魏趙郡沙門法果。戒行精至。開演法籍。詔徴以為僧統(弘明)○

【現代漢語翻譯】 現代漢語譯本： 釋澄（梵文：Sarva-darśana-nāma，意為『眾現』）。翻譯了《鞞婆沙》等經論共二十七卷。釋澄戒律嚴謹，德行高尚，大家都以他為榜樣。甲午年（十九年）（前秦）（被後秦所滅）（後秦）（高祖皇初元年）（七）（六）（九）（九）。 釋慧嵬經常在山中禪定。有一個無頭鬼（顯現）。慧嵬說：『你沒有頭痛的煩惱，多麼快樂啊！』鬼就隱去了。又變成無腹鬼顯現。慧嵬說：『你沒有腹脹的憂慮，多麼快樂啊！』一會兒又變成其他形狀的鬼，都隨著他的點化而消失。當時下大雪，有一個女子，前來請求借宿，姿容婉媚，衣服鮮艷華麗。女子對慧嵬說：『因為上人您有德行，天神派遣我來，用以安慰您。』談說之間，想要勸動他的心意。慧嵬堅持志向貞潔堅定，一心沒有動搖。於是對女子說：『我的心像死灰一樣，不要用革囊來試探我。』女子就凌空飛去，回頭嘆息說：『海水可以枯竭，須彌山可以傾倒，這位上人，秉持的志向卻如此堅定貞潔。』慧嵬在隆安三年，與法顯一起遊歷西域（本傳）。符秦五主四十四年，沙門六人，翻譯出經律論一百九十七卷。乙未年（二十年）（後秦二年）（八）（七）（十）（十）。 釋僧道，秦王欽佩他的德行和事業，像朋友一樣尊重和愛戴他，進入寺廟時對他表示敬意，與他同乘一輛車返回宮中。等到鳩摩羅什（Kumārajīva）翻譯佛經時，僧道也參與討論。（什公：鳩摩羅什的尊稱） 釋曇微，是安世高的弟子，講法精妙敏銳，於該年無疾而終。丙申年（太元二十一年）（九月安帝即位）（三）（西秦）（太初九年）（後涼）（龍飛元年）（後燕慕容寶）（永康元年）（北魏）（皇始元年）。 北魏趙郡沙門法果，戒律精嚴，德行高尚，開講演說佛法經典，皇帝下詔徵召他擔任僧統（《弘明集》）。（僧統：管理僧侶的官職）

【English Translation】 English version: 釋澄 (Sarva-darśana-nāma, meaning 'Appearance to All') translated twenty-seven volumes of scriptures and treatises, including the Vinaya-vibhāṣā. Shi Cheng's precepts and virtues were strict and upright, and everyone took him as a model. In the year Jiawu (19th year) (Former Qin) (destroyed by Later Qin) (Later Qin) (Emperor Gaozu's first year of Huangchu) (7) (6) (9) (9). 釋慧嵬 (Shi Huiwei) often meditated in the mountains. A headless ghost (appeared). Huiwei said, 'You have no suffering from headaches, how happy you are!' The ghost then disappeared and reappeared as a bellyless ghost. Huiwei said, 'You have no worries about abdominal distension, how joyful you are!' After a while, it transformed into other forms of ghosts, all of which vanished with his guidance. At that time, there was heavy snow. A woman came seeking lodging, with a graceful appearance and bright, beautiful clothes. The woman said to Huiwei, 'Because you, Superior One, have virtue, the heavens have sent me to comfort you.' In her conversation, she tried to sway his mind. Huiwei maintained his chastity and steadfastness, his mind undisturbed. He then said to the woman, 'My heart is like dead ashes; do not try to test me with a leather bag.' The woman then soared into the clouds and departed, sighing and saying, 'The sea can be exhausted, Mount Sumeru can be toppled, but this Superior One's resolve is firm and unwavering.' In the third year of Long'an, Huiwei traveled to the Western Regions with Faxian (Biography). In the forty-fourth year of the five rulers of Fu Qin, six monks translated one hundred and ninety-seven volumes of scriptures, Vinaya, and treatises. In the year Yiwei (20th year) (Later Qin, 2nd year) (8) (7) (10) (10). 釋僧道 (Shi Sengdao), the ruler of Qin admired his virtue and achievements, respecting and loving him as a friend, showing reverence to him when entering the temple, and returning to the palace with him in the same carriage. When Kumārajīva was translating scriptures, Sengdao also participated in the discussions. 釋曇微 (Shi Tanwei), a disciple of An Shigao, was precise and insightful in expounding the Dharma. He passed away without illness in this year. In the year Bingshen (21st year of Taiyuan) (Emperor An ascended the throne in September) (3) (Western Qin) (9th year of Taichu) (Later Liang) (1st year of Longfei) (Later Yan, Murong Bao) (1st year of Yongkang) (Northern Wei) (1st year of Huangshi). 法果 (Faguo), a śrāmaṇa of Zhao Commandery in Northern Wei, was strict in observing the precepts and virtuous in conduct, and lectured on the Buddhist scriptures. The emperor issued an edict summoning him to serve as the Sangha Administrator (Hongming Ji).

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沙門康道和。戒德有儀。軌範群物。譯益意經。丁酉(安帝)(德宗)(隆安元) (皇初)(四) (太初)(十) (龍飛)(二) (南涼)(禿髮鳥孤元) (北涼)(□業神璽元) (西涼)(李皓) (燕二) (魏二)

桓元勸帝沙汰僧尼。詔曰。沙門有通經律。行可宣寄大化者。聽依所習。否者悉令罷道。唯廬山道德所居。不在搜簡。及遠法師以書抵元。遂停其詔○僧伽提婆。來游建康。晉朝王公名士。莫不造席。乃譯阿含經一百一十卷。戊戌(二) (五) (十一) (三) (二) (二) (西涼) (後燕慕容□□□□) (□) (□)

魏太祖。下詔曰。佛法之興。其來□□□□□□□□□□神蹤遺法。信可依憑。□□□□□□□□□□□□□□令信向之徒。有所□□□□□□□□□□□□□□□中達唯誦觀音經。明日將啖之□□□□□□□□□□嚙柵成闕。達乃穿柵得脫(僧傳)。己亥(三) (弘始元) (十二) (後涼)(纂咸寧元) (三) (天璽元) (長樂元) (二) (二)

曇摩耶舍(此云法稱)。明悟出群。常有聖僧。執錫自空詣稱談話。又夢博叉天王。勸以遊方觀道。不當自善。由是行化。至於此土。是年譯差摩經一卷○釋法

【現代漢語翻譯】 現代漢語譯本：沙門康道和，戒律嚴明，德行具備，是眾人的楷模。他翻譯了《益意經》。時為丁酉年（包括安帝時期、德宗時期、隆安元年、皇初四年、太初十年、龍飛二年、南涼禿髮鳥孤元年、北涼沮渠蒙遜神璽元年、西涼李皓時期、燕國時期、魏國時期）。

桓玄勸說皇帝篩選僧尼。皇帝下詔說：『沙門中有精通經律，德行可以宣揚教化的人，聽憑他們依照所學修行。否則，全部勒令還俗。只有廬山慧遠法師所居住的地方，不在搜查篩選之列。』慧遠法師寫信給桓玄，於是桓玄停止了這項詔令。僧伽提婆來到建康遊歷，晉朝的王公名士，沒有不設席款待他的。於是他翻譯了《阿含經》一百一十卷。時為戊戌年（包括義熙二年、五年、十一年、三年、二年、二年、西涼時期、後燕慕容氏時期）。

魏太祖下詔說：『佛法的興盛，其來有自，神聖的足跡和遺留的教法，確實可以信賴依憑。』命令信奉佛法的人，有所遵循。其中，有一個叫中達的人，只誦唸《觀音經》，第二天就要被吃掉。中達咬斷柵欄，形成缺口，於是穿過柵欄得以逃脫（出自《高僧傳》）。時為己亥年（包括弘始元年、十二年、後涼呂纂咸寧元年、三年、西涼天璽元年、長樂元年、二年、二年）。

曇摩耶舍（意為法稱），聰明穎悟，超羣出衆。常有聖僧，拿著錫杖從空中來到曇摩耶舍處與他談話。又夢見博叉天王，勸他遊歷四方，觀察世間之道，不應當只顧自己修行。因此開始遊歷教化，來到了此土。這年翻譯了《差摩經》一卷。釋法...

【English Translation】 English version: The Shramana Kang Daohé, strict in precepts and virtuous in conduct, was a model for all. He translated the 'Yi Yi Sutra' (Sutra of Profiting the Mind). The year was Dingyou (including the periods of Emperor An, Emperor Dezong, the first year of Long'an, the fourth year of Huangchu, the tenth year of Taichu, the second year of Longfei, the first year of Tufa Wugu of Southern Liang, the first year of Juqu Mengxun's Shenxi of Northern Liang, the period of Li Hao of Western Liang, the period of Yan, and the period of Wei).

Huan Xuan advised the emperor to screen the Sangha. The emperor issued an edict saying: 'Those Shramanas who are proficient in the Sutras and Vinaya, and whose conduct can propagate great teachings, shall be allowed to practice according to what they have learned. Otherwise, all shall be ordered to return to lay life. Only the residence of Master Huiyuan of Mount Lu is exempt from search and screening.' Master Huiyuan wrote a letter to Huan Xuan, and Huan Xuan then stopped the edict. Sanghatideva came to Jiankang to travel, and the princes, dukes, and famous scholars of the Jin Dynasty all set up banquets to entertain him. Thereupon he translated one hundred and ten volumes of the 'Agama Sutra'. The year was Wuxu (including the second, fifth, eleventh, third, second, and second years of Yixi, the period of Western Liang, and the period of Murong of Later Yan).

Emperor Taizu of Wei issued an edict saying: 'The rise of the Buddha-dharma has its origins, and the divine traces and bequeathed teachings can indeed be relied upon.' He ordered those who believed in the Buddha-dharma to have something to follow. Among them, there was a man named Zhong Da, who only recited the 'Avalokiteshvara Sutra', and was to be eaten the next day. Zhong Da bit through the fence, forming a gap, and then escaped through the fence (from 'Biographies of Eminent Monks'). The year was Jihai (including the first and twelfth years of Hongshi, the first year of Xianning of Lü Zuan of Later Liang, the third year, the first year of Tianxi of Western Liang, the first year of Changle, the second year, and the second year).

Dharmayasas (meaning 'Dharma Fame'), was intelligent and outstanding. A holy monk often came from the sky with a staff to talk with Dharmayasas. He also dreamed of King Boksha, who advised him to travel around and observe the ways of the world, and not to only cultivate himself. Therefore, he began to travel and teach, and came to this land. In this year, he translated one volume of the 'Chama Sutra'. The Shramana Fa...

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顯。與同學五人往西域。求未至經○釋慧持。廬山遠公弟也。形長八尺。風神雋爽。是年辭遠入蜀。止龍淵寺。白黑歸敬。升持堂者。皆號登龍門。庚子(四) (二) (十三) (二) (利鹿孤建和元) (二) (元) (二) (建平元) (三)

三月曇摩蜱。出雜問律事二卷。明三寶物。須善防護○太山竺僧朗。有先知之異。晉魏燕秦六天子。降詔問所。供聘皆奇寶。南燕主欽其德。給二縣租稅。仍為立神通寺。曾經三度毀之。而不得犯者。朗輒見身以錫杖揮之立。四百年而佛像如新(本傳及北山錄)。辛丑(五) (三) (呂降)(神鼎元) (二) (沮渠蒙遜永安元) (二) (熙)(光始元) (二) (四)

初建元十三年。符秦盛時。德星屢現。太史奏。外國當有智人入輔。及秦主攻襄陽。得道安以為應。安讓不敢當。勸秦主。迎龜茲國鳩摩羅什(此云童壽)。秦主從之。太元七年。即遣呂光。伐龜茲以迎什。遂獲什。光見什年少。妻以龜茲王女。什苦辭。光飲以醇。□□閉室中□□□□□□光還。而符堅已敗。因僭□□□□□□□□□□□□□□□□□□國及姚萇□□□□□安八年□□□□□□風化□□是年三月。有木連理。生於廟廷。□□□園蔥變為茝。以為

【現代漢語翻譯】 現代漢語譯本： 顯。與同學五人前往西域，尋求未曾傳至的經典。（釋慧持：）是廬山遠公（慧遠）的弟弟，身材高大，風度神采俊逸不凡。這年辭別慧遠前往蜀地，住在龍淵寺，僧俗都對他尊敬。凡是到他講堂求教的人，都被稱為『登上龍門』。庚子年（義熙四年，408年）（利鹿孤建和元年）（沮渠蒙遜永安元年）（禿髮傉檀光始元年）。

三月，曇摩蜱（Dharmapala）譯出《雜問律事》二卷，闡明三寶之物，必須妥善保護。（太山竺僧朗：）有預知未來的奇異能力。晉、魏、燕、秦六位天子，都下詔詢問，供奉的聘禮都是奇珍異寶。南燕國主欽佩他的德行，供給兩個縣的租稅，併爲他建立神通寺。寺廟曾經三次被毀壞，但都無法侵犯，因為竺僧朗總是顯現身形，用錫杖揮退他們。四百年後，佛像依然如新。（見《本傳》及《北山錄》）。辛丑年（義熙五年，409年）（呂隆神鼎元年）（沮渠蒙遜永安二年）（禿髮傉檀光始二年）。

當初建元十三年，苻秦強盛之時，德星屢次出現。太史官上奏說，外國應當有智者前來輔佐。等到苻秦攻打襄陽，得到道安（釋道安）才認為是應驗。道安謙讓不敢當，勸苻秦主，迎接龜茲國鳩摩羅什（Kumarajiva，意為童壽）。苻秦主聽從了他的建議。太元七年，就派遣呂光，攻打龜茲以迎接鳩摩羅什，於是抓獲了鳩摩羅什。呂光見鳩摩羅什年少，用龜茲王的女兒做妻子給他。鳩摩羅什極力推辭，呂光用醇酒灌醉他，（讓他）□□閉在房間里□□□□□□呂光返回，而苻堅已經失敗，於是僭越□□□□□□□□□□□□□□□□□□國以及姚萇□□□□□道安八年□□□□□□風化□□這年三月，有木連理，生長在廟廷。□□□園蔥變為茝，認為（是……）

【English Translation】 English version: Shi Xian and five fellow students went to the Western Regions to seek scriptures that had not yet been transmitted. (Shi Huichi:) He was the younger brother of Yuan Gong (Huiyuan) of Mount Lu, tall in stature and with outstanding demeanor. In this year, he bid farewell to Huiyuan and went to Shu, residing in Longyuan Temple, where monks and laypeople alike respected him. Those who came to his lecture hall were all called 'ascending the Dragon Gate'. Year Gengzi (408 AD) (Li Lugu Jianhe 1st year) (Juqu Mengxun Yongan 1st year) (Tufa Nutan Guangshi 1st year).

In March, Dharmapala translated two volumes of 'Miscellaneous Questions on Vinaya', clarifying that the objects of the Three Jewels must be properly protected. (Taishan Zhu Senglang:) He had the extraordinary ability to foresee the future. Six emperors of Jin, Wei, Yan, and Qin issued edicts to inquire of him, and the offerings were all rare treasures. The ruler of Southern Yan admired his virtue, providing the taxes of two counties and establishing Shentong Temple for him. The temple had been destroyed three times, but could not be violated, because Zhu Senglang always appeared and waved them away with his staff. After four hundred years, the Buddha statue was still as new. (See 'Biography' and 'Beishanlu'). Year Xinchou (409 AD) (Lu Long Shending 1st year) (Juqu Mengxun Yongan 2nd year) (Tufa Nutan Guangshi 2nd year).

Initially, in the thirteenth year of Jianyuan, when Fu Qin was prosperous, auspicious stars appeared frequently. The court historian reported that a wise man from a foreign country should come to assist. When Fu Qin attacked Xiangyang and obtained Dao'an (Shi Dao'an), it was considered a fulfillment. Dao'an humbly declined, advising the ruler of Fu Qin to welcome Kumarajiva (meaning 'child-longevity') from the Kingdom of Kucha. The ruler of Fu Qin followed his advice. In the seventh year of Taiyuan, he sent Lü Guang to attack Kucha to welcome Kumarajiva, and thus captured Kumarajiva. Lü Guang, seeing that Kumarajiva was young, gave him the daughter of the King of Kucha as his wife. Kumarajiva strongly refused, and Lü Guang intoxicated him with strong wine, (and had him) □□ locked in a room □□□□□□ Lü Guang returned, but Fu Jian had already been defeated, so he usurped □□□□□□□□□□□□□□□□□□ the country and Yao Chang □□□□□ Dao'an's eighth year □□□□□□ moral influence □□ In March of this year, a tree with connected branches grew in the temple courtyard. □□□ garden onions turned into iris, considering (it to be...)

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美瑞。五月遣將伐涼。九月隆隆乃迎什。十二月至長安。秦主禮待以國師。于西內逍遙園。命什譯經。秦主卑萬乘之心。尊三寶之教。機政之暇。躬與什對譯○南涼釋曇霍。專以神力化物。行疾如風。力者追之不及。言人死生貴賤。毫𨤲無爽。人或藏其錫杖。霍閉目少時。立知其處。因之事佛者甚眾。鹿孤有弟耨檀。多虛害。霍謂曰。當修善道。為後世橋樑。檀曰公能七日不食。仆當奉佛。乃幽七日。而霍無飢色。檀因此改信節殺興慈。國人既蒙其祐。咸稱曰大師(本傳)○杯度比丘。常乘木杯度水。神化莫測。時在彭城。羅什聞之嘆曰(一作度聞什入關嘆曰)。吾與此子戲別三百年矣。相見杳然。未期遲于來世耳(感通傳)。壬寅(元興元) (四) (傉檀弘昌元) (二) (三) (二) (三) (五)

秦什法師。是年出彌陀彌勒思益等經○廬山遠法師。聞什入關。遣書通好。秦主聞遠師之風。遙相欽敬。送旃檀像塔。請作大智度論度。致書慇勤。什亦送雙口澡瓶。及遺書曰。佛記東南有護法菩薩。勖哉仁者。善弘其事。並遺偈一章。略曰。既已舍染樂。心得善攝否。若得不馳散。深入實相否。畢竟空相中。其心無所樂(云云)。遠復答以偈。略曰。本端竟何從。起滅有□□。一微涉動境。

【現代漢語翻譯】 現代漢語譯本：美瑞（Mei Rui）。五月派遣將領攻打涼（Liang）。九月，隆隆（Longlong）於是迎接鳩摩羅什（Jiu Mo Luo Shi）。十二月到達長安（Chang'an）。秦主（Qin Zhu）以國師之禮待他，在西內逍遙園（Xi Nei Xiao Yao Yuan），命鳩摩羅什翻譯佛經。秦主放下萬乘之尊的心態，尊崇三寶的教義，在處理政務之餘，親自與鳩摩羅什共同翻譯佛經。南涼（Nan Liang）的釋曇霍（Shi Tan Huo），專門以神通力教化眾生，行走速度像風一樣快，強壯的人也追趕不上。他說人的生死貴賤，絲毫沒有差錯。有人藏了他的錫杖，曇霍閉目一會兒，立刻知道錫杖的所在之處。因此信奉佛教的人非常多。鹿孤（Lu Gu）有個弟弟叫耨檀（Nou Tan），經常虛偽地做壞事。曇霍對他說：『應當修習善道，為後世做橋樑。』耨檀說：『您如果能七天不吃飯，我就信奉佛教。』於是將曇霍幽禁七天，而曇霍沒有飢餓的樣子。耨檀因此改變信仰，節制殺戮，興起慈悲之心。國人因此蒙受他的庇佑，都稱他為大師（本傳）。杯度（Bei Du）比丘，經常乘坐木杯渡水，神異變化難以測度。當時他在彭城（Pengcheng）。鳩摩羅什聽到這件事後嘆息說（一說杯度聽到鳩摩羅什入關嘆息說）：『我與這個孩子戲別已經三百年了，相見渺茫，只能期待來世了（感通傳）。』壬寅年（元興元年）（四）（傉檀弘昌元年）（二）（三）（二）（三）（五）。 秦（Qin）鳩摩羅什法師，這年翻譯出《阿彌陀經》（Amitabha Sutra）、《彌勒經》（Maitreya Sutra）、《思益經》（Si Yi Jing）等佛經。廬山（Lu Shan）的遠法師（Yuan Fa Shi），聽說鳩摩羅什入關，寫信通好。秦主聽說遠法師的風範，遙相欽佩敬仰，送去旃檀木的佛像和佛塔，請他撰寫《大智度論》（Da Zhi Du Lun）。信中情意懇切。鳩摩羅什也送去雙口澡瓶，並留下書信說：『佛曾預言東南方有護法菩薩，希望您努力啊，仁者，好好弘揚這件事。』並留下一首偈語，大意是：『既然已經捨棄染污的快樂，心是否能很好地攝持？如果能不馳散，是否能深入實相？在畢竟空相中，你的心沒有什麼可貪戀的（云云）。』遠法師回覆一首偈語，大意是：『根本的源頭究竟從何而來？生起和滅去有什麼（□□）？一絲細微的動靜，

【English Translation】 English version: Mei Rui. In May, he sent generals to attack Liang. In September, Longlong then welcomed Kumarajiva (Jiu Mo Luo Shi) (meaning: Kumarajiva). In December, he arrived in Chang'an. The Qin ruler (Qin Zhu) (meaning: Ruler of Qin) treated him with the respect due to a national teacher, and in the Xiaoyao Garden (Xiao Yao Yuan) in the western palace, he ordered Kumarajiva to translate scriptures. The Qin ruler humbled his heart as ruler of ten thousand chariots and honored the teachings of the Three Jewels. In his spare time from managing state affairs, he personally translated scriptures with Kumarajiva. Shi Tan Huo (meaning: Monk Tan Huo) of Southern Liang (Nan Liang) specialized in transforming beings with supernatural powers. He traveled as fast as the wind, and strong men could not keep up with him. He spoke of people's birth, death, nobility, and baseness with perfect accuracy. Someone hid his staff, and after closing his eyes for a short time, Tan Huo immediately knew where it was. As a result, many people became Buddhists. Lu Gu had a younger brother named Nou Tan, who often deceitfully did evil. Tan Huo said to him, 'You should cultivate the path of goodness and be a bridge for future generations.' Nou Tan said, 'If you can go without food for seven days, I will become a Buddhist.' So he confined Tan Huo for seven days, but Tan Huo showed no signs of hunger. Nou Tan therefore changed his beliefs, restrained killing, and promoted compassion. The people of the country were blessed by him and all called him a great master (Biography). The Bhikshu Bei Du (meaning: Monk Bei Du) often crossed the water in a wooden cup, and his spiritual transformations were unfathomable. At that time, he was in Pengcheng. When Kumarajiva heard of this, he sighed (some say that Bei Du sighed when he heard that Kumarajiva had entered the pass): 'I parted from this child in jest three hundred years ago. Meeting again is uncertain; I can only hope for the next life (Record of Spiritual Response).' Year Renyin (Yuanxing 1) (4) (Noutan Hongchang 1) (2) (3) (2) (3) (5). That year, the Qin (Qin) Dharma Master Kumarajiva translated the Amitabha Sutra (Amitabha Sutra), the Maitreya Sutra (Maitreya Sutra), the Si Yi Sutra (Si Yi Jing), and other scriptures. The Dharma Master Yuan (Yuan Fa Shi) (meaning: Dharma Master Yuan) of Mount Lu (Lu Shan), upon hearing that Kumarajiva had entered the pass, sent a letter to establish friendly relations. The Qin ruler, hearing of Dharma Master Yuan's virtue, admired and respected him from afar. He sent sandalwood statues and pagodas and requested him to write the Da Zhi Du Lun (Da Zhi Du Lun) (meaning: Treatise on the Great Perfection of Wisdom). The letter was filled with earnest sentiments. Kumarajiva also sent a double-mouthed bathing bottle and left a letter saying, 'The Buddha foretold that there would be a Dharma-protecting Bodhisattva in the southeast. Strive, O benevolent one, to propagate this matter well.' He also left a verse, roughly saying, 'Since you have already abandoned defiled pleasures, is your mind well-controlled? If it can be undistracted, can you deeply enter into the true nature? In the ultimate emptiness, your heart has nothing to desire (etc.).' Dharma Master Yuan replied with a verse, roughly saying, 'From where does the root origin ultimately come? What is the (□□) of arising and ceasing? A slight movement touches the realm of motion,

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□□頹山勢。惑想更相乘。觸理自生滯。(云云)□□國未□□□常住之說。但云壽命長劫。遠曰。佛是至極。至極則無變。無變之理。豈有窮哉。乃著法性論。有曰。至極以不變為性。得性以體極為宗云。羅什見論嘆曰。遠未及見經。暗與理會。豈不妙哉○桓元重申庚冰之議。欲沙門盡敬王者。朝廷承風。旨多與元合。因以問遠曰。此一代大事。不可使朝廷失體也。得八座書。今以似君。君其件件詳論不敬之意。以釋其疑。便當行之。遠公慨然。懼大法之將淪。乃答其書。並著沙門不敬王者論五篇。劇陳所以不拜之意。其論五篇。一曰在家。謂在家奉法。則是順化之民。情未變俗。跡同方內。故有天屬之愛。奉主之禮。禮敬有本。遂因之以成教。二曰出家。謂出家則是方外之賓。能遁世以求其志。變俗以達其道。變俗則不得與世典同禮。遁世則宜高尚其跡。故能拯溺俗于沉流。拔幽根于重劫。遠通三乘之津。近開人天之路。如令一夫全德。則道洽六親。澤流天下。雖不處王侯之位。固已協契皇極。在宥生民矣。是故內乖天屬之重。而不違其孝。外闕奉主之恭。而不失其敬也。三曰求宗不順化。謂反本求宗者。不以生累其神。超落塵封者。不以情累其生。不以情累其生。則其生可滅。不以生累其神。則其神可冥。冥神

【現代漢語翻譯】 現代漢語譯本： □□頹敗的山勢。迷惑的想法互相疊加。牴觸真理自然產生阻礙。（云云）□□國未□□□常住不變的說法，只說壽命長久。慧遠說：『佛是至高無上的，至高無上就沒有變化。沒有變化的道理，怎麼會有窮盡呢？』於是撰寫法性論，其中說：『至高無上以不變為本性，獲得本性以體悟至極為宗旨。』鳩摩羅什看到法性論后讚歎說：『慧遠還沒看到佛經，卻暗中與佛理相合，豈不是很妙啊！』 桓玄再次提出庚冰的建議，想要讓沙門（指僧侶）都對君王行禮。朝廷順應他的意思，很多旨意都與桓玄的想法一致。因此（桓玄）問慧遠說：『這是一代的大事，不能讓朝廷失去體統啊。我得到了八座（指尚書）的來信，現在拿給你看，你詳細地論述不敬禮的原因，來消除他們的疑慮，這件事就可以施行了。』慧遠公非常擔憂，害怕佛法將要衰落，於是回覆了他的信，並撰寫了沙門不敬王者論五篇，詳細陳述了不跪拜的原因。這五篇分別是： 第一篇，在家。認為在家信奉佛法，就是順從教化的百姓，情感還沒有脫離世俗，行為與世俗之人相同，所以有天生的親情之愛，有侍奉君主的禮節，禮敬是有根本的，因此通過這些來成就教化。 第二篇，出家。認為出家就是世俗之外的人，能夠遁世來追求自己的志向，改變世俗來通達佛道。改變世俗就不能與世俗的禮節相同，遁世就應該使自己的行為高尚。所以能夠拯救沉溺於世俗洪流中的人，拔出深埋于漫長劫難中的根源，弘揚通往三乘（指聲聞乘、緣覺乘、菩薩乘）的途徑，開啟通往人天之路。如果有一個人具備完美的德行，那麼他的道義就能普及到六親，恩澤流佈天下。即使不處在王侯的位置，也已經與皇極相契合，庇護百姓了。因此，（出家人）內心不符合天生的親情之重，但不違背孝道；外表上缺少侍奉君主的恭敬，但不失去敬意。 第三篇，求宗不順化。認為探求根本宗旨的人，不因為生存而拖累精神；超越塵世束縛的人，不因為情感而拖累生命。不因為情感而拖累生命，那麼他的生命可以滅度；不因為生存而拖累精神，那麼他的精神可以冥合於道。

【English Translation】 English version: □□ a collapsing mountain's momentum. Confused thoughts multiply each other. Contradicting truth naturally creates obstacles. (etc.) □□ the country has not □□□ the doctrine of permanence, only speaks of long lifespans. Huiyuan said, 'The Buddha is the ultimate, and the ultimate has no change. If there is no change, how can there be an end?' Therefore, he wrote the 'Treatise on the Nature of Dharma,' which says, 'The ultimate takes immutability as its nature, and attaining the nature takes embodying the ultimate as its principle.' Kumārajīva, upon seeing the treatise, exclaimed, 'Huiyuan has not yet seen the scriptures, but he secretly agrees with the principles. How wonderful!' Huan Xuan reiterated Geng Bing's proposal, wanting all śrāmaṇas (monks) to pay respect to the ruler. The court followed his lead, and many edicts aligned with Huan Xuan's ideas. Therefore, (Huan Xuan) asked Huiyuan, 'This is a major event for this generation, and we cannot allow the court to lose its dignity. I have received a letter from the Eight Seats (referring to the Shangshu), and I am now showing it to you. Please discuss in detail the reasons for not showing respect, in order to dispel their doubts, and then this matter can be implemented.' Master Huiyuan was very worried, fearing that the Dharma was about to decline, so he replied to his letter and wrote five essays on 'A Śrāmaṇa's Non-Respect for Kings,' elaborating on the reasons for not prostrating. These five essays are: The first essay, 'At Home.' It argues that those who uphold the Dharma at home are citizens who follow the teachings, their emotions have not yet departed from the mundane, and their actions are the same as those within the world. Therefore, they have natural affection for their relatives and the etiquette of serving their ruler. Respect has a foundation, and thus it is used to accomplish teaching. The second essay, 'Renouncing Home.' It argues that those who renounce home are guests from beyond the world, able to escape the world to pursue their aspirations and change customs to attain the Dharma. Changing customs means not conforming to worldly etiquette, and escaping the world means elevating one's conduct. Therefore, they can rescue those drowning in the torrent of the mundane and uproot the deeply buried roots from countless eons, promoting the path to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and opening the path to humans and gods. If one person possesses perfect virtue, then his righteousness can spread to his six relatives and his grace can flow throughout the world. Even if he does not hold the position of a king or marquis, he is already in harmony with the imperial standard and protecting the people. Therefore, (a renunciate's) heart does not conform to the importance of natural affection, but he does not violate filial piety; outwardly, he lacks the respect of serving the ruler, but he does not lose reverence. The third essay, 'Seeking the Source Without Conforming to Transformation.' It argues that those who seek the fundamental source do not burden their spirit with life; those who transcend the bonds of the world do not burden their life with emotions. If one does not burden their life with emotions, then their life can be extinguished; if one does not burden their spirit with life, then their spirit can merge with the Dao.

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絕境故謂之泥洹。故沙門雖抗禮萬乘。高尚其事。不爵王侯。而沾其惠者也。四曰體極不兼應。謂如來之與周孔。發致雖殊。潛相影響。出處或異。終期必同。故雖曰道殊。所謂歸一也。不兼應者。物不能兼受也。五曰形盡神不滅。謂識神馳騖。隨行東西也(弘明集)。元始意堅。及得遠論。即緩其事○竺法曠。志行淵深。每以法華為會三之旨。彌陀為凈土之因。常詠二部。有眾則講。獨處則誦。嘗造彌陀大殿。伐木遇旱。曠咒令出水。是年示寂。顧愷之作贊傳(本傳)○北涼釋道龔。譯寶梁等經十二卷。釋法眾。譯陀羅尼經。又僧伽陀。譯善權經○魏太祖。于虞地。造十五級塔。又造開泰定國二寺。寫一切經。造千金像。每日法集三百名僧(方誌)。癸卯(二) (五) (後涼)(為後秦滅) (二) (三) (四) (三) (四) (六)

冬桓元篡位。封帝為平固王。乃下書曰。佛法弘大。所不能測。推奉主之情。欲興其敬。今事既在己。宜體謙沖。應諸道人。勿復致禮也○秦什出金剛仁王等經○釋曇邕。初仕符秦。為衛將軍。形長八尺。雄武過人。符堅南敗。因從安公出家。次事廬山遠公。內外綜涉。志尚弘法。為遠人關。致書羅什。凡為使命。十有餘年。鼓擊風流。搖動峰岫。強捍果敢。

【現代漢語翻譯】 現代漢語譯本： 絕境因此被稱為泥洹（Nirvana，涅槃）。所以沙門（Shramana，出家求道者）雖然不向帝王行跪拜之禮，保持自身的高尚行為，不接受王侯的爵位，卻依然受到他們的恩惠。四是體極不兼應，指的是如來（Tathagata，佛陀）與周公、孔子，他們的出發點雖然不同，但潛在地相互影響，出世和入世的道路或許不同，但最終的目標必定相同。所以即使說道路不同，最終所歸宿的都是同一個真理。不兼應指的是事物不能同時接受兩種不同的性質。五是形盡神不滅，指的是識神（consciousness）的執行，隨著行為而遊走于東西各處（出自《弘明集》）。元始的意志堅定，並且得到了深遠的理論支援，於是放緩了行動。竺法曠，志向和行為都很深遠，常常認為《法華經》是會三乘歸一乘的宗旨，《彌陀經》是往生凈土的原因。他經常吟詠這兩部經典，有眾人的時候就講解，獨自一人的時候就誦讀。曾經建造彌陀大殿，砍伐樹木時遇到乾旱，竺法曠唸咒使其出水。當年圓寂，顧愷之為他作贊並作傳（出自《本傳》）。北涼的釋道龔，翻譯了《寶梁經》等十二卷經典。釋法眾，翻譯了《陀羅尼經》。又有僧伽陀，翻譯了《善權經》。魏太祖在虞地建造了十五級佛塔，又建造了開泰寺和定國寺，抄寫了一切經，建造了千金佛像，每天做法事聚集三百名僧人（出自《方誌》）。癸卯年（後涼被後秦所滅）。 冬天，桓玄篡位，封晉安帝為平固王。於是下令說：『佛法弘大，不可測度。推崇侍奉君主的情感，想要興盛對佛法的尊敬。現在事情既然由我來做主，應該保持謙虛的態度。所有道人，不必再向我行跪拜之禮。』秦朝的鳩摩羅什（Kumarajiva）翻譯了《金剛經》、《仁王經》等經典。釋曇邕，最初在符秦做官，擔任衛將軍，身材高大八尺，雄壯勇武過人。符堅南征失敗后，於是跟隨安慧（釋安慧）出家，之後侍奉廬山的慧遠（釋慧遠）。內外典籍都廣泛涉獵，志向是弘揚佛法。作為慧遠與關中的聯繫人，給鳩摩羅什寫信，充當使者十餘年。擊鼓的聲音像風一樣，搖動山峰。強悍果敢。

【English Translation】 English version: The state of being beyond suffering is therefore called Nirvana (extinction). Therefore, although the Shramanas (ascetics) do not prostrate themselves before emperors, maintaining their noble conduct, and do not accept the titles of kings and nobles, they still receive their favor. Fourth, 'the ultimate cannot be combined,' referring to the Tathagata (Buddha) and the Duke of Zhou and Confucius. Although their starting points are different, they subtly influence each other. Their paths of entering and leaving the world may be different, but their ultimate goals are certainly the same. Therefore, even if it is said that the paths are different, what they ultimately return to is the same truth. 'Cannot be combined' means that things cannot simultaneously accept two different natures. Fifth, 'the form ends, but the spirit does not perish,' referring to the movement of consciousness (Vijnana), which travels east and west according to actions (from 'Hongming Ji'). Yuan Shi's will was firm and received profound theoretical support, so he slowed down his actions. Zhu Fa Kuang, with profound aspirations and conduct, often believed that the 'Lotus Sutra' was the principle of unifying the Three Vehicles into One Vehicle, and the 'Amitabha Sutra' was the cause of rebirth in the Pure Land. He often chanted these two scriptures, lecturing when there were people present and reciting when alone. He once built the Amitabha Hall, and when felling trees, he encountered a drought. Zhu Fa Kuang chanted a mantra to make water come out. He passed away that year, and Gu Kaizhi wrote a eulogy and biography for him (from 'Ben Zhuan'). Shi Dao Gong of Northern Liang translated twelve volumes of scriptures, including the 'Bao Liang Sutra.' Shi Fa Zhong translated the 'Dharani Sutra.' Also, Sangha-ghata translated the 'Shanquan Sutra.' Emperor Taizu of Wei built a fifteen-story pagoda in Yu, and also built Kaitai Temple and Dingguo Temple, copied all the scriptures, built a thousand-gold statue of Buddha, and held a Dharma assembly for three hundred monks every day (from 'Fang Zhi'). Year Gui Mao (Later Liang was destroyed by Later Qin). In winter, Huan Xuan usurped the throne and enfeoffed Emperor An of Jin as the Prince of Pinggu. He then issued an edict saying: 'The Buddha-dharma is vast and immeasurable. Promoting the feelings of serving the ruler, I wish to promote respect for the Buddha-dharma. Now that the matter is in my charge, I should maintain a humble attitude. All Daoists need not prostrate themselves before me again.' Kumarajiva (Jiumoluoshi) of Qin translated scriptures such as the 'Diamond Sutra' and the 'Benevolent King Sutra.' Shi Tan Yong initially served in Fu Qin as a General of the Guards, tall at eight feet, heroic and brave beyond compare. After Fu Jian's southern defeat, he followed An Hui (Shi An Hui) to become a monk, and later served Hui Yuan (Shi Hui Yuan) of Mount Lu. He extensively studied both internal and external scriptures, and his ambition was to promote the Buddha-dharma. As Hui Yuan's contact with Guanzhong, he wrote letters to Kumarajiva, acting as an envoy for more than ten years. The sound of his drumming was like the wind, shaking the peaks. Strong and decisive.

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專對不辱。後於山西。營立茅宇。與弟子曇果。沉思禪門。果夢山神求受五戒。果曰。家師在此。可往咨受。后邕見一人。風姿端雅。從者二十人。請受五戒。邕知是山神。乃為說戒說法。神䞋以外國七節。禮拜辭別。倏忽不見(僧傳)。甲辰(三) (六) (西秦) (南涼) (三) (四) (五) (四) (五) (魏)(天賜元)

春劉裕討桓元。元敗。挾帝走江陵。元為人所殺○釋智猛。招十五人。往西域求經○四月秦什師。譯大品般若經四十卷。又百論二卷。什尋覽舊經。多所紕繆。皆𨤲正之。沙門僧睿僧肇等。八百餘人。傳受其旨○天竺弗若多羅(此云功德大)。至長安。義學沙門數百人從之。于中寺誦十誦梵本。什公番譯三分獲二。而十月弗若示寂。會曇摩流支至。亦善毗尼。廬山遠公。走書關中。勸流支足成之。秦王亦加敦請。流支乃與什公續之。至來秋而終焉。律儀大備。自此而始。乙巳(義熙元) (七) (五) (建初元) (五) (慕容超太上元) (二)

桓振挾帝屯江津。劉毅等擊之。振走。何無忌。奉帝還京師。帝次潯陽。詔遠法師。見於行在。輔國何無忌。勸遠一出。遠固辭以疾。帝再詔問勞。敕九江太守。歲時送米資奉(本傳)○正月秦王興

{ "translations": [ "專對不辱。後來到山西，建造茅屋，與弟子曇果一起，沉思禪門。曇果夢見山神請求受五戒。曇果說：『我的老師在這裡，可以去向他請教受戒。』後來，專對邕看見一個人，風度端莊文雅，隨從有二十人，請求受五戒。專對邕知道他是山神，於是為他說戒說法。山神贈送外國的七節竹杖，禮拜告辭，忽然不見了（《僧傳》）。甲辰年（東晉義熙三年）（西秦）（南涼）（北魏天賜元年）", "", "春季，劉裕討伐桓元。桓元戰敗，挾持皇帝逃往江陵。桓元被人所殺。釋智猛招募十五人，前往西域求取佛經。四月，鳩摩羅什（Kumārajīva，人名）翻譯《大品般若經》四十卷，又翻譯《百論》二卷。鳩摩羅什尋閱舊的經書，發現很多錯誤，都加以校正。沙門僧睿、僧肇等八百餘人，傳授接受他的旨意。天竺弗若多羅（Puṇyatara，意為功德大）來到長安，義學的沙門數百人跟隨他。他在中寺誦讀《十誦律》梵文版本。鳩摩羅什翻譯了三分之二，而十月弗若多羅圓寂。適逢曇摩流支（Dharmaruci，人名）到達，也擅長毗尼（Vinaya，律）。廬山慧遠（Huiyuan，人名）寫信到關中，勸說曇摩流支完成翻譯。秦王也加以敦請。曇摩流支於是與鳩摩羅什繼續翻譯，到來年秋天完成。《十誦律》的律儀完備，自此開始。乙巳年（東晉義熙元年）（西秦）（南涼建初元年）（北涼慕容超太上元年）", "", "桓振挾持皇帝駐紮在江津。劉毅等人攻打他，桓振逃走。何無忌護送皇帝返回京師。皇帝在潯陽停留，下詔讓慧遠法師在行宮相見。輔國將軍何無忌勸說慧遠出來做官，慧遠堅決推辭，說自己有病。皇帝再次下詔慰問，敕令九江太守，每年按時送米糧資助供奉（《本傳》）。正月，秦王興。" ], "english_translations": [ 'Zhuan Dui did not disgrace his mission. Later, he went to Shanxi, built a thatched hut, and with his disciple Tan Guo, meditated on the Chan gate. Tan Guo dreamed that the mountain god asked to receive the five precepts. Tan Guo said, \'My teacher is here, you can go and consult him to receive the precepts.\' Later, Zhuan Dui Yong saw a person with an elegant demeanor, followed by twenty people, requesting to receive the five precepts. Zhuan Dui Yong knew that he was the mountain god, so he explained the precepts and Dharma to him. The mountain god presented a foreign seven-section bamboo staff, bowed and bid farewell, and suddenly disappeared (from the Biographies of Eminent Monks). Year Jia Chen (Eastern Jin Dynasty, Yixi 3rd year) (Western Qin) (Southern Liang) (Northern Wei, Tianci 1st year)', '', 'In the spring, Liu Yu attacked Huan Yuan. Huan Yuan was defeated and took the emperor to Jiangling. Huan Yuan was killed. Śramaṇa Zhimeng recruited fifteen people to go to the Western Regions to seek scriptures. In April, Kumārajīva translated the Mahāprajñāpāramitā Sūtra in forty volumes, and also translated the Śataśāstra in two volumes. Kumārajīva examined the old scriptures and found many errors, which he corrected. Śramaṇa Sengrui, Sengzhao, and others, more than eight hundred people, transmitted and received his teachings. Puṇyatara arrived in Chang\'an, and hundreds of śramaṇas of doctrinal learning followed him. He recited the Sanskrit version of the Daśabhāṇavāra Vinaya in the Zhong Temple. Kumārajīva translated two-thirds of it, and in October Puṇyatara passed away. Dharmaruci arrived, who was also proficient in Vinaya. Huiyuan of Mount Lu wrote to Guanzhong, persuading Dharmaruci to complete the translation. The King of Qin also urged him. Dharmaruci then continued the translation with Kumārajīva, and it was completed by the autumn of the following year. The precepts of the Daśabhāṇavāra Vinaya were fully established, and it began from then on. Year Yi Si (Eastern Jin Dynasty, Yixi 1st year) (Western Qin) (Southern Liang, Jianchu 1st year) (Northern Liang, Murong Chao, Taishang 1st year)', '', 'Huan Zhen took the emperor and stationed at Jiangjin. Liu Yi and others attacked him, and Huan Zhen fled. He Wuji escorted the emperor back to the capital. The emperor stayed in Xunyang and issued an edict for Dharma Master Huiyuan to meet him at the temporary palace. General He Wuji persuaded Huiyuan to come out and take office, but Huiyuan firmly declined, saying that he was ill. The emperor issued another edict to inquire about his health, and ordered the prefect of Jiujiang to send rice and provisions to support him every year (from his biography). In the first month, King Xing of Qin.' ] }

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。以鳩摩羅什為國師。奉之如神。親帥群臣。聽什講經。大營塔寺。沙門坐禪者。常以千數。公卿以下皆奉佛。由是州郡化之事佛者。十室而九(北史)○是年什。出佛藏經。菩薩藏經。譬喻經。及智度論一百卷○法師僧[((素-糸)力)/石]。奉律精苦。為秦主所重。自什入關。僧尼以萬數。頗多愆濫。遂以[((素-糸)力)/石]為國僧正。統攝僧事。給車輿吏士。秩視侍中。僧正自此而始○又以僧遷禪慧為悅眾。以法欽慧斌為僧錄。班秩有差。尋加親信。仗身白從。各三十人○法師僧睿。從什受業。妙悟絕倫。秦王嘗指之曰。四海僧望也。睿講成實論。什嘆曰。子真精識。傳譯有嘗音。吾何恨焉○法師僧肇。自為沙門。名震三輔。什公在姑臧。肇走依之。什與語驚曰。法中龍象也。及歸關中。助什詳定經論。因出大品之後。著般若無知論。什覽奇之。傳其論至廬山。遠公嘆爲未嘗有也。復著物不遷寶藏等論。皆妙盡精微。並注維摩。並傳於世○時師子國有婆羅門。號聰明。為異道之宗。聞什在關中。䭾其書至。乞與僧辨論。什謂道融曰。子可當之。融密使人錄其書目。一覽即誦。剋日論議。秦王與公卿大集。婆羅門以博觀為夸。融乃歷數其書。並秦地經史三倍之。什嘲曰。卿乃未聞大秦有博學者乎。

【現代漢語翻譯】 現代漢語譯本：苻堅以鳩摩羅什（Kumārajīva，一位來自龜茲的著名佛經翻譯家）為國師，像對待神一樣尊敬他。苻堅親自率領群臣，聽鳩摩羅什講解佛經。大興土木，建造佛塔和寺廟。僧侶坐禪修行的人數，常常達到數千人。朝廷的公卿大臣以下，都信奉佛教。因此，在各個州郡，信奉佛教的人家，十戶中就有九戶。（出自《北史》） 這一年，鳩摩羅什翻譯出了《佛藏經》、《菩薩藏經》、《譬喻經》以及《智度論》一百卷。 法師僧[((素-糸)力)/石]（Sēngqiān，人名），奉行戒律，精進刻苦，受到秦王的器重。自從鳩摩羅什進入關中地區，僧尼的數量達到數萬人，其中頗多行為不端之人。於是，苻堅任命僧[((素-糸)力)/石]為國僧正，統管僧侶事務，並配備車馬和官吏，待遇等同於侍中。國僧正的設定，從此開始。 苻堅又任命僧遷（Sēngqiān）和禪慧（Chánhuì）為悅眾，任命法欽（Fǎqīn）和慧斌（Huìbīn）為僧錄，給予不同的官階。不久之後，又增加了對他們的信任，配備了三十名身穿白色服裝的侍衛。 法師僧睿（Sēngruì），跟隨鳩摩羅什學習，領悟能力超群。秦王曾經指著他說：『他是四海僧人的希望啊！』僧睿講解《成實論》，鳩摩羅什讚歎說：『你真是精通明識，翻譯傳授很有心得，我還有什麼遺憾呢？』 法師僧肇（Sēngzhào），自從出家為僧，名聲震動關中地區。鳩摩羅什在姑臧的時候，僧肇前去依附他。鳩摩羅什與他交談后，驚歎道：『他是佛法中的龍象啊！』等到回到關中，僧肇幫助鳩摩羅什詳細審定經論。因此在大品般若經翻譯之後，撰寫了《般若無知論》。鳩摩羅什讀後，認為非常奇特。將他的論著傳到廬山，慧遠（Huìyuǎn）大師讚歎說：『這是前所未有的啊！』僧肇又撰寫了《物不遷論》、《寶藏論》等論著，都精妙到了極點。他還註釋了《維摩詰經》，都流傳於世。 當時，師子國（Śrī Lanka，今斯里蘭卡）有一位婆羅門，名叫聰明（Cōngmíng），是外道的宗師。聽說鳩摩羅什在關中，就帶著他的著作來到這裡，請求與僧人辯論。鳩摩羅什對道融（Dàoróng）說：『你可以應付他。』道融暗中讓人抄錄了他的書目，看了一遍就能背誦。到了約定的辯論日期，秦王和公卿大臣都聚集在一起。婆羅門以博覽群書自誇，道融就歷數他的著作，並且列舉了秦地的經史，數量是他的三倍。鳩摩羅什嘲笑他說：『你難道沒有聽說過大秦有博學之人嗎？』

【English Translation】 English version: Fú Jiān appointed Kumārajīva (a renowned Buddhist scripture translator from Kucha) as the National Preceptor, revering him as a deity. Fú Jiān personally led his ministers to listen to Kumārajīva's lectures on Buddhist scriptures. He initiated large-scale construction of pagodas and temples. The number of monks practicing meditation often reached thousands. Officials and ministers of the court, and those below, all revered Buddhism. Consequently, in various prefectures and counties, nine out of ten households were devotees of Buddhism. (From the Book of the Northern Dynasties) In this year, Kumārajīva translated the Buddha-pitaka Sutra, the Bodhisattva-pitaka Sutra, the Avadāna Sutra, and the Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) in one hundred volumes. The Dharma Master Sēng[((素-糸)力)/石] (Sēngqiān), diligently upheld the precepts and endured hardship, earning the respect of the Qin ruler. Since Kumārajīva entered the Guanzhong region, the number of monks and nuns reached tens of thousands, with many engaging in improper conduct. Therefore, Fú Jiān appointed Sēng[((素-糸)力)/石] as the National Sangha Overseer, to manage the affairs of the monastic community, providing him with carriages, officials, and soldiers, with a rank equivalent to that of a Palace Attendant. The establishment of the National Sangha Overseer began from this point. Fú Jiān also appointed Sēngqiān and Chánhuì as Joyful Assemblies, and appointed Fǎqīn and Huìbīn as Sangha Recorders, granting them different ranks. Soon after, he increased his trust in them, providing each with thirty bodyguards dressed in white. The Dharma Master Sēngruì, studied under Kumārajīva, possessing extraordinary comprehension. The Qin ruler once pointed to him and said: 'He is the hope of the monks of the four seas!' When Sēngruì lectured on the Tattvasiddhi Śāstra, Kumārajīva praised him, saying: 'You truly possess profound knowledge and understanding, and your translation and transmission are excellent. What more could I ask for?' The Dharma Master Sēngzhào, since becoming a monk, his reputation shook the Guanzhong region. When Kumārajīva was in Guzang, Sēngzhào went to rely on him. After speaking with him, Kumārajīva exclaimed: 'He is a dragon and elephant in the Dharma!' Upon returning to Guanzhong, Sēngzhào assisted Kumārajīva in meticulously reviewing the scriptures and treatises. Therefore, after the translation of the Mahāprajñāpāramitā Sutra, he wrote the Prajñā Does Not Know Treatise. After reading it, Kumārajīva considered it extraordinary. His treatise was transmitted to Mount Lu, and Master Huìyuǎn praised it, saying: 'This is unprecedented!' Sēngzhào also wrote treatises such as the Things Do Not Move Treatise and the Treasure Store Treatise, all of which were exquisitely profound. He also annotated the Vimalakīrti Sutra, all of which were passed down to the world. At that time, there was a Brahmin from the Lion Country (Śrī Lanka, modern-day Sri Lanka), named Cōngmíng, who was the master of heterodox paths. Hearing that Kumārajīva was in Guanzhong, he brought his writings and requested to debate with the monks. Kumārajīva said to Dàoróng: 'You can handle him.' Dàoróng secretly had someone copy his book list, and after reading it once, he could recite it. On the appointed date of the debate, the Qin ruler and court officials gathered together. The Brahmin boasted of his extensive reading, and Dàoróng enumerated his works, and listed the classics and histories of the Qin region, three times the number of his. Kumārajīva mocked him, saying: 'Have you not heard that there are learned people in Great Qin?'

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敢輕遠來。婆羅門愧拜而去(僧傳)○晉司徒王謐。于東掖門。見五色光。穿其地得金像。高四尺。因奉入宮。宋祖加敬。躬禮事焉(感通傳)。丙午(二) (八) (六) (二) (六) (二) (三)

師子國沙門曇摩。獻玉像。高四尺二寸。帝賜瓦官寺(統紀)○天竺佛䭾跋陀羅(此云覺賢)。游罽賓積歲。常于宴坐。屢見神通。已得不還果。時有秦沙門智嚴等。西往罽賓。請來長安。講贊大乘。咸覿玄奧。什公倒屣迎之。議論多發。藥奉太子泓。嘗延至東宮。對什論法。時秦崇尚玄化。沙門出入宮闕者數千。唯跋陀守靜隤然而已。偶謂弟子曰。昨見天竺五舶俱發。應合至矣。又其徒自言。得那含果。僧正道[(豐*力)/石]曰。佛不許言自所得法。五舶之論。何所窮詰。弟子輕言誑惑。于律有違。義不同處。䟦陀遂渡江入廬山。見遠公。遠高之。遣書關中雪其枉。遠乃請出禪數諸經。未幾而五舶俱至。共伏其靈通。陀即持佛舍利五粒。建塔于東林寺北上方(廬山記)○夏什出法華經七卷。又維摩經三卷。華手經十三卷。又于草堂寺。出梵網經二卷。融影等三百人。一時共受菩薩十戒。丁未(三) (九) (西秦) (北涼七) (三) (高雲元) (三) (四)

【現代漢語翻譯】 現代漢語譯本：

『敢於不顧遙遠的路途前來。』婆羅門感到慚愧，叩拜后離開了。（出自《僧傳》） 晉朝司徒王謐在東掖門看見五色光芒，挖掘那個地方得到一尊金像，高四尺。於是恭敬地將金像供奉入宮。宋武帝劉裕也十分尊敬，親自禮拜侍奉它。（出自《感通傳》） 師子國（今斯里蘭卡）的沙門（出家人）曇摩，進獻一尊玉像，高四尺二寸。皇帝將它賜給瓦官寺。（出自《統紀》） 天竺（印度）的佛䭾跋陀羅（Buddhabhadra，意為覺賢）在罽賓（今克什米爾地區）遊歷多年，經常在宴坐（禪坐）時，多次見到神通景象，已經證得不還果（阿那含果）。當時有秦地的沙門智嚴等人，西行前往罽賓，邀請佛䭾跋陀羅來到長安，講解讚揚大乘佛法，大家都領悟到玄妙深奧的道理。鳩摩羅什（Kumarajiva）大師倒屣相迎。他們之間的議論辯駁很多。姚泓太子曾經邀請他到東宮，與鳩摩羅什一起討論佛法。當時秦地崇尚玄學，出入宮廷的沙門有數千人，只有佛䭾跋陀羅保持安靜，頹然自若。他偶然對弟子說：『昨天看見天竺的五艘商船一同出發，應該快到了。』又有他的弟子自己說，得到了那含果（阿那含果）。僧正道[(豐*力)/石]說：『佛不允許說自己得到什麼法。五艘商船的說法，要追究什麼呢？弟子輕率地說謊迷惑人，在戒律上是違背的。』因為義理不同，佛䭾跋陀羅於是渡江進入廬山，拜見了慧遠（Huiyuan）大師。慧遠大師非常器重他，寫信給關中，為他洗雪冤屈。慧遠於是請他翻譯禪數之類的經典。沒過多久，五艘商船一同到達，大家都佩服他的靈驗神通。佛䭾跋陀羅於是拿著五粒佛舍利，在東林寺北方的上方建造佛塔。（出自《廬山記》） 夏國的鳩摩羅什翻譯出《法華經》七卷，又翻譯出《維摩經》三卷，《華手經》十三卷。又在草堂寺，翻譯出《梵網經》二卷。融影等三百人，一時共同受持菩薩十戒。

【English Translation】 English version:

'Daring to come from afar.' The Brahmin felt ashamed, bowed, and left. (From 'Biographies of Eminent Monks') Wang Mi, the Grand Tutor of Jin Dynasty, saw five-colored light at the East Ye Gate. Digging in that place, he obtained a golden statue, four chi (approximately 4 feet) in height. Thereupon, he respectfully enshrined the statue in the palace. Emperor Wu of Song Dynasty also revered it, personally bowing and serving it. (From 'Records of Miraculous Responses') The Shramana (monk) Damma from Simhala (Sri Lanka) presented a jade statue, four chi and two cun (approximately 4.2 feet) in height. The emperor bestowed it upon Waguan Temple. (From 'Comprehensive Records') Buddhabhadra (Awakened Worthy) from India traveled in Kashmir for many years. He often saw miraculous phenomena during meditation and had already attained the Anagamin (Non-Returning) fruit. At that time, the Shramanas (monks) Zhiyan and others from Qin went west to Kashmir and invited Buddhabhadra to Chang'an to lecture and praise the Mahayana Dharma. Everyone understood the profound and subtle principles. Kumarajiva greeted him with shoes turned inside out (showing great respect). There were many discussions and debates between them. Prince Yao Hong once invited him to the East Palace to discuss the Dharma with Kumarajiva. At that time, Qin revered metaphysics, and thousands of Shramanas entered and exited the palace. Only Buddhabhadra remained quiet and composed. He casually said to his disciples: 'Yesterday, I saw five merchant ships from India setting sail together, they should be arriving soon.' Moreover, one of his disciples claimed to have attained the Anagamin fruit. The Sangha Registrar Dao[(豐*力)/石] said: 'The Buddha does not allow one to say that they have attained a certain Dharma. What is the point of investigating the matter of the five merchant ships? The disciple's frivolous and deceptive words violate the precepts.' Because of differences in doctrine, Buddhabhadra then crossed the river and entered Mount Lu, where he met Master Huiyuan. Master Huiyuan highly valued him and wrote to Guanzhong to clear his name. Huiyuan then requested him to translate sutras on meditation and numbers. Before long, the five merchant ships arrived together, and everyone admired his spiritual power. Buddhabhadra then took five grains of Buddha's relics and built a pagoda to the north of Donglin Temple. (From 'Records of Mount Lu') Kumarajiva of Xia translated the 'Lotus Sutra' in seven volumes, and also translated the 'Vimalakirti Sutra' in three volumes, and the 'Vararuchi Sutra' in thirteen volumes. Also, at Caotang Temple, he translated the 'Brahma Net Sutra' in two volumes. Rongying and 300 others simultaneously received the ten Bodhisattva precepts.

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時淵明陶潛。字元亮。居柴桑。與廬山相近。時訪遠公。遠愛其曠達。招之入社。陶性嗜酒。謂許飲即來。遠許之。陶入山久之。以山無酒。攢眉而去○什法師。嘗講經草堂等。秦王及朝臣。沙門數千眾。肅容觀聽。王曰。法師才辨。海內無雙。可使法種不嗣哉。遂以宮女十輩。逼令受之。什自是不住僧房。別立廨舍。諸僧有效之者。什聚針盈缽。謂曰。若相效能食此者。乃可畜室耳。舉匕進針。如常膳。諸僧愧止。初什嘗與母。謁月支國北山尊者。山謂其母曰。善護此沙彌。年三十五。毗尼無缺。度人如鞠多。不爾正俊法師耳。天竺佛陀耶舍至姑臧。聞什受秦宮女。嘆曰。什如好綿。其可使入棘刺乎。什聞耶舍來。勸秦王迎之。耶舍至。王郊迎。別創精。舍處之。供設如王者。耶舍一無所受。時至分衛一食而已。善毗婆沙論。而髭赤。時號赤髭毗婆沙(通論)○時什師。于大石寺出諸經。禪師于瓦官寺。教習禪道。三藏法師。于中寺出律部。毗婆沙法師。于石羊寺出毗曇。可謂一時盛化(肇傳)。戊申(四) (十) (二) (景王)(嘉平元) (八) (四) (後燕)(北燕滅之) (四) (五)

晉安帝。于育王塔立大石寺(方誌)。秦什出小品般若經十卷。又出十二門論一卷○卑摩羅叉(

【現代漢語翻譯】 現代漢語譯本 時有淵明（陶淵明），字元亮，居住在柴桑，靠近廬山。他時常拜訪遠公（慧遠）。遠公喜愛他曠達的性格，邀請他加入蓮社。陶淵明生性嗜酒，說如果允許飲酒就來。遠公答應了他。陶淵明入山住了很久，因為山上沒有酒，便愁眉不展地離開了。 什法師（鳩摩羅什），曾經在草堂等地講經。秦王（姚興）和朝廷大臣，以及數千名僧人，都神情肅穆地觀看聆聽。秦王說：『法師的才華和辯才，海內無人能及，怎麼能讓他沒有後代呢？』於是將十名宮女，強迫他接受。鳩摩羅什從此不住在僧房，另外設立官舍。一些僧人效仿他。鳩摩羅什聚集了一缽的針，對他們說：『如果有人能像我一樣吃下這些，才可以娶妻。』說完拿起匕首吃針，就像吃平常的食物一樣。僧人們慚愧地停止了效仿。當初鳩摩羅什曾經和他的母親，拜訪月支國北山尊者。尊者對他的母親說：『好好保護這個沙彌（小和尚），三十五歲時，持戒精嚴，度化的人就像鞠多（一種草）一樣多。不然就只是個俊俏的法師罷了。』天竺（印度）的佛陀耶舍到達姑臧，聽說鳩摩羅什接受了秦王的宮女，嘆息道：『鳩摩羅什就像是好的絲綿，怎麼能讓他進入荊棘叢中呢？』鳩摩羅什聽說佛陀耶舍來了，勸秦王迎接他。佛陀耶舍到達后，秦王在郊外迎接他，另外建造精舍安置他，供給的待遇如同王者。佛陀耶舍一概不受，到時就去乞食。他精通毗婆沙論，而且鬍鬚是紅色的，當時號稱『赤髭毗婆沙（通論）』。 當時鳩摩羅什法師，在大石寺翻譯各種經典，禪師在瓦官寺，教習禪道，三藏法師，在中寺翻譯律部，毗婆沙法師，在石羊寺翻譯毗曇。真可謂一時盛況（肇論）。戊申年（東晉義熙四年），（後秦）嘉平元年（公元385年），（後燕被北燕滅亡）。 晉安帝時期，在育王塔建立了大石寺（方誌）。鳩摩羅什在秦地翻譯了《小品般若經》十卷，又翻譯了《十二門論》一卷。卑摩羅叉（

【English Translation】 English version At that time, there was Yuanming (Tao Yuanming), styled Yuanliang, who lived in Chaisang, near Mount Lu. He often visited Yuan Gong (Huiyuan). Yuan Gong admired his uninhibited nature and invited him to join the White Lotus Society. Tao Yuanming was fond of wine and said he would come if drinking was allowed. Yuan Gong agreed. Tao Yuanming stayed in the mountains for a long time, but because there was no wine, he left with a frown. Dharma Master Shi (Kumarajiva) once lectured on scriptures at the thatched cottage and other places. King Qin (Yao Xing) and court officials, as well as thousands of monks, watched and listened with solemn expressions. King Qin said, 'The Dharma Master's talent and eloquence are unparalleled in the country. How can we let him have no descendants?' So he forced ten palace women upon him. From then on, Kumarajiva did not live in the monks' quarters but established a separate official residence. Some monks imitated him. Kumarajiva gathered a bowl full of needles and said to them, 'If anyone can eat these like I do, then they can take a wife.' After speaking, he picked up a dagger and ate the needles as if they were ordinary food. The monks were ashamed and stopped imitating him. Initially, Kumarajiva and his mother visited Venerable Beishan of the Yuezhi Kingdom. The Venerable said to his mother, 'Take good care of this Shami (novice monk). At the age of thirty-five, he will uphold the precepts perfectly and save as many people as there are Juktas (a type of grass). Otherwise, he will just be a handsome Dharma Master.' Buddhayasha of Tianzhu (India) arrived in Guzang and, upon hearing that Kumarajiva had accepted the palace women of King Qin, sighed, 'Kumarajiva is like fine silk. How can he be made to enter a thicket of thorns?' Kumarajiva, hearing that Buddhayasha had arrived, advised King Qin to welcome him. When Buddhayasha arrived, King Qin greeted him in the suburbs and built a separate monastery to house him, providing him with the treatment of a king. Buddhayasha refused everything, only going out to beg for food when the time came. He was proficient in the Vibhasa Shastra and had a red beard, so he was known as 'Red-Bearded Vibhasa (General Treatise)'. At that time, Dharma Master Kumarajiva was translating various scriptures at the Great Stone Temple, the Chan Master was teaching Chan practice at the Waguan Temple, the Tripitaka Master was translating the Vinaya Pitaka at the Central Temple, and the Vibhasa Dharma Master was translating the Abhidhamma at the Shiyang Temple. It can be said that it was a time of great flourishing (Zhaolun). In the year Wushen (Eastern Jin Dynasty, Yixi 4th year), (Later Qin) Jiaping 1st year (385 AD), (Later Yan was destroyed by Northern Yan). During the reign of Emperor An of Jin, the Great Stone Temple was established at the Yuwang Pagoda (Gazetteer). Kumarajiva translated the 'Smaller Prajnaparamita Sutra' in ten volumes and also translated the 'Twelve Gate Treatise' in one volume in Qin. Vimalaksa (

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此云無垢眼)。至秦數年後。出遊關左。盛闡毗尼。講什所譯斗誦戒本。律藏大弘。叉之力也。其所制內禁輕重二卷。今行於世。叉為人眼青。時號青眼律師(本傳)。己酉(五) (十一) (更始元) (三) (二) (九) (五) (北燕)(馮䟦太平元) (五) (太宗)(永興元)

什出中論四卷。什嘗曰。吾若著筆作大乘阿毗曇。非迦旃子比也。今深識者寡。將何所論。唯與秦王。著實相論二卷。並注維摩經○魏太宗明元帝(嗣)既踐位。京邑四方。建立影象。仍令沙門敷導民俗(魏史)。庚戌(六) (十二) (二) (四) (三) (十) (六) (二) (南燕)(為晉) (二)

劉程之。初入廬山依遠公。而桓玄劉裕並欲薦之。程之力辭。裕等以其志不可屈。議以遺民之號旌焉。程之自修凈土。日專坐禪。始涉半歲。即于定中。見佛光照天地。既出定已。愈加怡悅。居山十五年。又于唸佛中。見彌陀放光。慰接摩頂。翌日唸佛。又見身入寶池。有菩薩。指池謂程之曰。八功德水。汝可飲之。遂掬飲之。甘美非常。及寤猶覺異香發於毛孔。嘆曰。此吾凈士之緣至矣。至是乃集眾敘別。西向端坐斂手而逝。壽五十九。異香郁然。七日而息。遠公撰紀德碑○時遠法師。

【現代漢語翻譯】 現代漢語譯本： （此句說的是）無垢眼（Vimalaksa，指一位律師的名字）。他在到達秦朝數年後，前往關左地區遊歷，大力宣揚毗尼（Vinaya，戒律），講解鳩摩羅什（Kumarajiva）所翻譯的《斗誦戒本》，使得律藏得以廣泛弘揚，這都是叉（可能是指鳩摩羅什或另一位律師）的力量。他所制定的《內禁輕重》二卷，如今還在世間流傳。叉這個人眼力很好，當時被稱為青眼律師（根據本傳記載）。己酉年（對應多個歷史時期）。

鳩摩羅什（Kumarajiva）翻譯了《中論》四卷。鳩摩羅什曾經說過：『如果我著筆寫作大乘阿毗曇（Abhidhamma，論藏），那迦旃延子（Katyayaniputra）就比不上我了。』現在深刻理解的人很少，（我）將要和誰討論呢？只能和秦王討論，寫了《實相論》二卷，並且註釋了《維摩經》。魏太宗明元帝（拓跋嗣）即位后，在京城和四方都建立了佛像，仍然命令沙門（Sramana，出家修行者）向民眾宣講佛法（根據《魏史》記載）。庚戌年（對應多個歷史時期）。

劉程之，最初進入廬山依附慧遠（Huiyuan）法師。桓玄和劉裕都想推薦他，劉程之都極力推辭。劉裕等人因為他的志向不可屈服，商議用『遺民』的稱號來表彰他。劉程之自己專修凈土法門，每天專心坐禪。剛過了半年，就在禪定中，看見佛光照耀天地。出定之後，更加喜悅。在廬山住了十五年，又在念佛中，看見阿彌陀佛（Amitabha）放光，安慰他併爲他摩頂。第二天唸佛時，又看見自己身入寶池，有菩薩指著池水對劉程之說：『這是八功德水，你可以飲用它。』於是他舀起水來飲用，甘美異常。醒來后仍然覺得奇異的香味從毛孔中散發出來。他感嘆道：『這是我往生凈土的因緣到了。』於是召集眾人敘別，面向西方端坐合掌而逝，享年五十九歲。異香濃郁，七日後才消散。慧遠法師為他撰寫了紀德碑。當時有遠法師。

【English Translation】 English version: （This refers to）Vimalaksa (無垢眼, name of a lawyer). Several years after arriving in Qin, he traveled to the Guan Zuo region, vigorously promoting the Vinaya (毗尼, monastic discipline), and lecturing on the 'Dousong Jieben' (斗誦戒本, Pratimoksha Sutra) translated by Kumarajiva (鳩摩羅什), which greatly promoted the spread of the Vinaya Pitaka. This was due to the strength of Cha (叉, possibly referring to Kumarajiva or another lawyer). The two volumes of 'Neijin Qingzhong' (內禁輕重, Inner Prohibitions: Light and Heavy) that he compiled are still circulating in the world today. Cha was a person with excellent eyesight, and was known at the time as the 'Blue-Eyed Lawyer' (青眼律師, according to his biography). Jiyou year (己酉, corresponding to multiple historical periods).

Kumarajiva (鳩摩羅什) translated the 'Madhyamaka-karika' (中論, Treatise on the Middle Way) in four volumes. Kumarajiva once said, 'If I were to write a Mahayana Abhidhamma (阿毗曇, collection of Buddhist teachings), Katyayaniputra (迦旃延子) would not be comparable to me.' Now there are few who deeply understand, who shall I discuss with? I can only discuss with the King of Qin, writing two volumes of 'Shixiang Lun' (實相論, Treatise on Reality), and annotating the 'Vimalakirti Sutra' (維摩經). Emperor Mingyuan (明元帝) of the Wei Dynasty (拓跋嗣), upon ascending the throne, established images of the Buddha in the capital and in all directions, and ordered the Sramanas (沙門, monks) to preach the Dharma to the people (according to the 'History of Wei'). Gengxu year (庚戌, corresponding to multiple historical periods).

Liu Chengzhi (劉程之) initially entered Mount Lu (廬山) and relied on Master Huiyuan (慧遠). Huan Xuan (桓玄) and Liu Yu (劉裕) both wanted to recommend him, but Liu Chengzhi strongly declined. Liu Yu and others, because his will could not be bent, discussed honoring him with the title of 'Yi Min' (遺民, a loyalist of a fallen dynasty). Liu Chengzhi devoted himself to the Pure Land practice, focusing on meditation daily. After only half a year, in meditation, he saw the Buddha's light illuminating heaven and earth. After emerging from meditation, he became even more joyful. After living on the mountain for fifteen years, he again saw Amitabha (阿彌陀佛) emitting light in his mindfulness of the Buddha, comforting him and touching his head. The next day, while mindful of the Buddha, he again saw himself entering a jeweled pond, and a Bodhisattva pointed to the pond and said to Liu Chengzhi, 'This is the water of the eight merits, you may drink it.' So he scooped up the water and drank it, which was exceptionally sweet. Upon awakening, he still felt a strange fragrance emanating from his pores. He exclaimed, 'The conditions for my rebirth in the Pure Land have arrived.' Thereupon, he gathered the assembly to bid farewell, sat facing west in a dignified manner with his hands clasped, and passed away at the age of fifty-nine. The fragrance was rich and lingered for seven days before dissipating. Master Huiyuan composed a stele recording his virtues. At that time, there was Dharma Master Yuan.

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每送客不過虎溪。道士陸修靜。同淵明入山見師。師送之。執手共話。不覺過虎溪。三人相顧大笑。今人𦘕之。為廬山三笑圖○秦佛陀耶舍(此云覺明)。譯四分律六十卷。辛亥(七) (十三) (三) (五) (四) (十一) (西涼七) (北燕三) (魏三)

釋曇諦。初母夢一僧寄麈尾並鐵書鎮二枚。眠覺見兩物具存。因而有孕生諦。諦年五歲。母以麈尾示之。諦曰。秦王餉也。年十歲出家。悟自天發。后因喚僧[((素-糸)力)/石]名。諦又以麈尾示之。[((素-糸)力)/石]悟其乃弘覺先師也。諦善講經書。后閑居吳興崑山。二十載。時望英豪。欽風問道○釋慧虔初止廬山。次投山陰嘉祥寺。克己導物。苦身率眾。忽得小疾。自知必盡。屬想安養。祈誠觀音。北寺有尼。夢見觀音入西郭門。幢幡華蓋。光映日月。尼作禮曰。大士何之。答云往嘉祥寺。迎虔公。因爾無常。遠近咸聞異香(僧傳)。壬子(八) (十四) (西秦) (六) (五) (元姑元)(遷都姑臧) (八) (四) (四)

西域曇無讖。至姑臧。涼王素奉大法。奉讖為師○廬山遠法師。因西域沙門。敘西土石室佛影光相。是年五月。乃圖𦘕萬佛影。立臺以奉之(弘明集)。○釋慧持。垂遺

【現代漢語翻譯】 現代漢語譯本：每次送客從不超過虎溪。道士陸修靜和陶淵明一同入山拜訪慧遠法師。法師送別他們，執手交談，不知不覺走過了虎溪。三人互相看著，大笑起來。後人將此事畫成畫，稱為《廬山三笑圖》。秦朝的佛陀耶舍（意為覺明）翻譯了《四分律》六十卷。辛亥年（七）（十三）（三）（五）（四）（十一）（西涼七）（北燕三）（魏三）。

釋曇諦，當初他的母親夢見一位僧人寄來麈尾和兩枚鐵書鎮。醒來后，發現這兩樣東西真的存在。因此懷孕生下了曇諦。曇諦五歲時，他的母親把麈尾給他看。曇諦說：『這是秦王賞賜的。』他十歲時出家，悟性自然而發。後來因為呼喚僧人[((素-糸)力)/石]的名字，曇諦又把麈尾給他看。[((素-糸)力)/石]領悟到他是弘覺先師。曇諦擅長講解經書。後來隱居在吳興崑山二十年。當時的名望和英豪都敬佩他的風範，向他請教佛法。釋慧虔最初住在廬山，後來去了山陰嘉祥寺。他剋制自己，引導他人，刻苦修行，帶領大眾。忽然得了小病，自知將要去世，一心想著往生安養，虔誠祈求觀音菩薩。北寺有一位尼姑，夢見觀音菩薩進入西郭門，幢幡華蓋，光芒照耀日月。尼姑行禮說：『大士要去哪裡？』觀音菩薩回答說：『去嘉祥寺，迎接慧虔公。』因此圓寂，遠近都聞到奇異的香味（出自《僧傳》）。壬子年（八）（十四）（西秦）（六）（五）（元姑元）（遷都姑臧）（八）（四）（四）。

西域的曇無讖到達姑臧。涼王一向信奉大法，尊奉曇無讖為老師。廬山慧遠法師，因為西域沙門講述西土石室佛影的光相，於是在這年五月，描繪了萬佛影，建立佛臺來供奉（出自《弘明集》）。釋慧持，臨終前留下遺言。

【English Translation】 English version: He never saw guests off beyond Tiger Creek. The Daoist Lu Xiujing, together with Yuanming, entered the mountain to see the master (Huiyuan). The master saw them off, holding hands and talking together. Unknowingly, they crossed Tiger Creek. The three looked at each other and laughed loudly. Later generations painted this as the 'Three Laughs of Lushan' ○ Qín Fótuóyéshè (秦佛陀耶舍) (meaning 'Awakened Understanding') translated the sixty volumes of the 'Four-Part Vinaya'. Year Xinhai (辛亥) (7) (13) (3) (5) (4) (11) (Western Liang 7) (Northern Yan 3) (Wei 3).

釋曇諦 (Shì Tándì): Initially, his mother dreamed of a monk sending a horsetail whisk and two iron paperweights. Upon waking, she found the two items were actually there. Consequently, she became pregnant and gave birth to Tandi. When Tandi was five years old, his mother showed him the horsetail whisk. Tandi said, 'This was a gift from the King of Qin.' He became a monk at the age of ten, and his enlightenment arose naturally. Later, when calling out the name of the monk [((素-糸)力)/石], Tandi again showed him the horsetail whisk. [((素-糸)力)/石] realized that he was the former teacher Hongjue. Tandi was skilled at explaining scriptures. Later, he lived in seclusion in Kunshan, Wuxing, for twenty years. At that time, the esteemed and heroic admired his demeanor and sought his teachings ○ 釋慧虔 (Shì Huìqián) initially stayed at Lushan. Later, he went to Jiaxiang Temple in Shanyin. He restrained himself, guided others, practiced asceticism, and led the community. Suddenly, he contracted a minor illness, knowing that he would soon pass away. He focused his thoughts on rebirth in the Pure Land and sincerely prayed to Guanyin (觀音). A nun in the North Temple dreamed of Guanyin entering the West Guo Gate, with banners, canopies, and flowers, the light illuminating the sun and moon. The nun bowed and said, 'Where are you going, Great Being?' Guanyin replied, 'To Jiaxiang Temple, to welcome Venerable Qian.' Consequently, he passed away, and a strange fragrance was heard far and wide (from 'Biographies of Eminent Monks'). Year Renzǐ (壬子) (8) (14) (Western Qin) (6) (5) (Yuangu Yuan) (relocated the capital to Guzang) (8) (4) (4).

西域曇無讖 (Xīyù Tánwúchèn) arrived in Guzang. The King of Liang had always revered the Great Dharma and honored Tanwuchen as his teacher ○ 廬山遠法師 (Lúshān Yuǎnfǎshī), because a Shramana from the Western Regions described the light and appearance of the Buddha's shadow in the stone chamber of the Western Land, in the fifth month of that year, he painted ten thousand Buddha shadows and erected a platform to enshrine them (from 'Hongming Ji'). ○ 釋慧持 (Shì Huìchí) left a will before his death.

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戒示寂于蜀龍淵寺。壽七十六○秦九月。什出成實論二十卷。癸丑(九) (十五) (二) (鳳翔元) (六) (二) (九) (五) (五)

四月秦羅什法師。覺四大不愈。乃口出三番神咒。令弟子誦之以自救。未及致力。轉覺危殆。於是集眾告別曰。因法相逢。殊未盡心。方復後世。惻愴可言。所譯經論。若義契佛心。焚身之日。舌不焦壞。言訖而逝。阇維之日。舌果不壞。師壽七十。所譯經論三百八十餘卷(釋教錄云。什公卒時。諸記不定。高僧傳云。弘始十一年八月二十日卒。此不然也。準成實論後記云。弘始十四年九月十五日出訖。準此十四年末什仍未卒。又準僧肇上秦主涅槃無名論表云。肇在什公門下。十有餘載。若什四年出經。十一年卒。始經八載。未滿十年。云何乃言十有餘載。而釋教錄。亦不定其年月。因看弘明集云。有僧肇誄什法師。以癸丑年四月十三日薨于大寺。故今以此為準)○什之弟子生肇融睿。謂之什門四聖。又加曇影慧嚴慧觀僧[(豐力)/石]道常道標。謂之什門十哲。又有僧導僧因。皆當世名匠也。洪覺范曰。羅什至關而奇才畢集。於是大法勃興。觀其總領庶務。有道[(豐力)/石]。精義入神。有僧肇道生。以智禦侮有道融。以辭飾經有僧睿。至於機

【現代漢語翻譯】 現代漢語譯本 戒示寂于蜀龍淵寺。享年七十六歲。圓寂于秦九月。鳩摩羅什翻譯完成《成實論》二十卷。癸丑年（弘始十五年）四月。

四月，秦地的鳩摩羅什法師，感覺四大不調，無法痊癒，於是口誦三遍神咒，讓弟子們誦讀以自救。但還沒來得及專心誦持，就感覺更加危險。於是召集眾人告別說：『因為佛法我們相遇，但還沒有完全盡心盡力，希望在來世繼續。』這種心情真是令人悲傷。所翻譯的經論，如果符合佛陀的心意，那麼焚燒我遺體的時候，舌頭就不會燒壞。』說完就去世了。荼毗（火化）那天，舌頭果然沒有燒壞。法師享年七十歲。所翻譯的經論有三百八十多卷。（《釋教錄》記載說，鳩摩羅什圓寂時，各種記載不確定。《高僧傳》說，弘始十一年八月二十日圓寂，這是不對的。根據《成實論》後記記載，弘始十四年九月十五日翻譯完成。由此推斷，十四年末鳩摩羅什仍然沒有去世。又根據僧肇上書給秦主的《涅槃無名論表》記載，僧肇在鳩摩羅什門下十多年。如果鳩摩羅什四年開始翻譯經書，十一年去世，總共才八年，未滿十年，怎麼能說十多年呢？而《釋教錄》也沒有確定他的年月。後來看到《弘明集》記載，有僧肇寫的《誄什法師》，說鳩摩羅什于癸丑年四月十三日在大寺圓寂。所以現在以此為準。）

鳩摩羅什的弟子僧肇、僧融、僧睿，被稱為鳩摩羅什門下的四聖。又加上曇影、慧嚴、慧觀、僧[(豐力)/石]、道常、道標，被稱為鳩摩羅什門下的十哲。還有僧導、僧因，都是當時的著名人物。洪覺范說，鳩摩羅什到達關中，各種奇才都聚集在一起，於是佛法大興。觀察他總領各種事務，有道[(豐力)/石]；精研義理，達到神妙境界，有僧肇、道生；以智慧抵禦外侮，有道融；用辭藻修飾經典，有僧睿。至於機

【English Translation】 English version 戒 passed away at Longyuan Temple in Shu. He lived to the age of seventy-six and passed away in the ninth month of the Qin dynasty. Kumārajīva translated the twenty volumes of the Tattvasiddhi Śāstra (成實論). The year was guichou (corresponding to the fifteenth year of the Hongshi era) in the fourth month.

In the fourth month, the Dharma Master Kumārajīva (鳩摩羅什) of Qin felt that the four elements (四大) of his body were imbalanced and could not be healed. Therefore, he recited a divine mantra three times, instructing his disciples to recite it to save him. However, before he could concentrate on reciting it, he felt even more critical. So, he gathered the assembly and bid farewell, saying, 'We met because of the Dharma, but I have not fully exerted myself. I hope to continue in the next life.' This feeling is truly saddening. If the scriptures and treatises I have translated are in accordance with the Buddha's mind, then when my body is cremated, my tongue will not be burned.' After saying this, he passed away. On the day of jhāpana (cremation), his tongue indeed did not burn. The Dharma Master lived to the age of seventy. He translated more than 380 volumes of scriptures and treatises. (The Shijiao Lu records that the various accounts of Kumārajīva's passing are uncertain. The Gaoseng Zhuan says that he passed away on the twentieth day of the eighth month of the eleventh year of the Hongshi era, which is incorrect. According to the postscript of the Tattvasiddhi Śāstra (成實論), it was translated and completed on the fifteenth day of the ninth month of the fourteenth year of the Hongshi era. From this, it can be inferred that Kumārajīva had not yet passed away at the end of the fourteenth year. Furthermore, according to the memorial presented by Sengzhao to the ruler of Qin, Nirvana Is Nameless, Sengzhao was under Kumārajīva for more than ten years. If Kumārajīva began translating scriptures in the fourth year and passed away in the eleventh year, it would only be eight years, not even ten years. How could it be said to be more than ten years? And the Shijiao Lu also does not specify his year and month. Later, I saw in the Hongming Ji that there was a eulogy for Dharma Master Kumārajīva written by Sengzhao, saying that Kumārajīva passed away at the Great Temple on the thirteenth day of the fourth month of the guichou year. Therefore, I now take this as the standard.)

Kumārajīva's disciples Sengzhao, Sengrong, and Sengrui were known as the Four Sages of Kumārajīva's school. Adding to them Tanying, Huiyan, Huiguan, Seng[(豐力)/石], Daochang, and Daobiao, they were known as the Ten Philosophers of Kumārajīva's school. There were also Sengdao and Sengyin, who were all famous figures of the time. Hong Juefan said that when Kumārajīva arrived in Guanzhong, all kinds of extraordinary talents gathered together, and thus the Great Dharma flourished. Observing his overall leadership of various affairs, there was Dao[(豐力)/石]; in-depth study of the principles, reaching a state of divine subtlety, there were Sengzhao and Daosheng; using wisdom to resist external insults, there was Daorong; using rhetoric to embellish the scriptures, there was Sengrui. As for the opportunity

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辨驚群如曇影。抗志不回如道標道恒者。尚多有焉(僧傳)○僧睿善攝威儀。弘贊經法。常回此諸善。愿生安養。后自知期至。集僧告別。酒浴燒香禮拜還座。向西方合掌而逝。是日同寺咸見五色香菸。從睿房出。壽六十七○佛陀耶舍。出阿含經二十二卷○涼土大饑。釋法進。自割肉啖饑民。民取其肉盡而卒(本傳)○釋僧慧。于京師破塢村起草屋。中夜兩燈自行。前數十步。即就其處。立崇明寺(僧傳)。甲寅(十) (十六) (三) (二) (南涼)(為西秦滅) (三) (十) (六) (魏)

廬山釋慧永。厲行精苦。愿生西方。是年示微疾。忽斂衣合掌求屣欲起。如有所見。眾咸驚問。答云佛來。言終而卒。壽八十三。咸聞異香。七日乃歇(本傳)○佛陀耶舍。南遊廬山。遠公深敬之。舍乃躬自負鐵。于紫霄峰頂鑄塔。以如來真身舍利。藏其中。今存焉(廬山記)○釋法顯。還自西域。初顯得經律。留三年。學梵字。以經像附商。至師子國。又二年。達于青州。大守李嶷。躬迎之。護送入于京師。凡往返十五年(本傳)○秦曇摩耶舍(此云法名)。自弘始九年。譯毗婆沙論。至是三十卷方訖。耶舍常交接神明。而俯同凡俗。時謂已階聖果○北涼三藏曇無讖。是年譯涅槃經初分十卷。次廣出地

【現代漢語翻譯】 現代漢語譯本：辨別驚慌失措就像曇花一現的影子。堅持志向不回頭就像道路的標誌一樣堅定的人，還是有很多的（僧傳）。 僧睿（人名）擅長攝持威儀，弘揚讚美經法。常常回向這些善行，愿往生安養（極樂世界）。後來自己知道臨終的日期將至，召集僧眾告別。沐浴焚香禮拜后回到座位，面向西方合掌而逝。當天同寺的僧人都看見五色香菸，從僧睿的房間里出來。享年六十七歲。 佛陀耶舍（人名），翻譯出《阿含經》二十二卷。 涼州（地名）發生大饑荒，釋法進（人名）自己割下身上的肉給飢餓的百姓吃。百姓把他的肉吃光后他就去世了（本傳）。 釋僧慧（人名）在京師破塢村建造草屋。半夜裡兩盞燈自己行走，走到前方數十步的地方，就在那個地方建立崇明寺（寺廟名）（僧傳）。甲寅年（十）（十六）（三）（二）（南涼）（被西秦滅亡）（三）（十）（六）（魏）。 廬山的釋慧永（人名），嚴格奉行精進刻苦的修行，愿往生西方（極樂世界）。這年他稍微生了點病，忽然整理好衣服，合掌拿起鞋子想要起身，好像看見了什麼。眾人都驚奇地詢問，他回答說『佛來了』。說完就去世了，享年八十三歲。眾人都聞到奇異的香味，七天才消散（本傳）。 佛陀耶舍（人名）南遊廬山，慧遠（人名）法師非常尊敬他。佛陀耶舍就親自揹著鐵，在紫霄峰頂鑄造佛塔，把如來（佛）的真身舍利藏在其中。現在還存在（廬山記）。 釋法顯（人名）從西域返回，最初獲得經書和戒律，在那裡停留三年，學習梵文。把經書和佛像附在商人的貨物上，到達師子國（斯里蘭卡）。又過了兩年，到達青州。太守李嶷（人名）親自迎接他，護送他進入京師。總共往返了十五年（本傳）。 秦曇摩耶舍（人名）（翻譯為法名），從弘始九年開始翻譯《毗婆沙論》，到這年才翻譯完成三十卷。曇摩耶舍常常與神明交往，但又屈身與凡人相同。當時的人認為他已經達到了聖果。 北涼三藏曇無讖（人名），這年翻譯《涅槃經》初分十卷，接著廣泛地闡述地...

【English Translation】 English version: Distinguishing panic like fleeting shadows. Holding firm to one's aspirations without turning back, like a steadfast road marker, such individuals are still numerous (Biographies of Monks). The monk Rui (person's name) was skilled in upholding dignified conduct and extolling the scriptures. He often dedicated these merits, wishing to be reborn in Sukhavati (the Pure Land). Later, knowing that his time was near, he gathered the monks to bid farewell. After bathing, burning incense, and prostrating, he returned to his seat, faced the West, joined his palms, and passed away. On that day, the monks in the same temple all saw five-colored fragrant smoke emanating from Rui's room. He lived to be sixty-seven years old. Buddha-yasas (person's name) translated twenty-two volumes of the Agamas. During a great famine in Liangzhou (place name), the monk Fajin (person's name) cut off his own flesh to feed the starving people. The people consumed all of his flesh, and he then passed away (his biography). The monk Seng Hui (person's name) built a thatched hut in Powu Village in the capital. In the middle of the night, two lamps moved on their own, going several dozen steps ahead, and at that spot, he established Chongming Temple (temple name) (Biographies of Monks). Year Jia-yin (ten) (sixteen) (three) (two) (Southern Liang) (destroyed by Western Qin) (three) (ten) (six) (Wei). The monk Huiyong (person's name) of Mount Lu diligently practiced asceticism, wishing to be reborn in the West (Sukhavati). This year, he showed a slight illness, suddenly arranged his robes, joined his palms, picked up his shoes, and seemed to want to rise, as if he saw something. The monks were all surprised and asked him. He replied, 'The Buddha is coming.' After saying this, he passed away, at the age of eighty-three. Everyone smelled a strange fragrance, which did not dissipate for seven days (his biography). Buddha-yasas (person's name) traveled south to Mount Lu, where Master Huiyuan (person's name) deeply respected him. Buddha-yasas personally carried iron on his back and cast a pagoda on the summit of Zixiao Peak, in which he enshrined the true relics of the Tathagata (Buddha). It still exists today (Records of Mount Lu). The monk Faxian (person's name) returned from the Western Regions, initially obtaining scriptures and precepts, staying there for three years to learn Sanskrit. He attached the scriptures and images to merchants' goods and arrived in the Lion Country (Sri Lanka). After another two years, he arrived in Qingzhou. The governor Li Yi (person's name) personally welcomed him and escorted him into the capital. In total, he traveled back and forth for fifteen years (his biography). The Qin monk Dharma-yasas (person's name) (translated as Dharma Name), began translating the Vibhasa Sastra in the ninth year of Hongshi, and it was not until this year that he completed thirty volumes. Dharma-yasas often interacted with deities but humbled himself to be like ordinary people. At that time, people believed that he had attained the fruit of a sage. The Tripitaka master Dharmakshema (person's name) of Northern Liang translated the initial ten volumes of the Nirvana Sutra this year, followed by a broad exposition on the earth...

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持光明諸經。以涅槃品數未足。躬往西域訪求。后還涼宣譯。又遣弟子求后品至。續復譯之。其地持經。即今菩薩戒之所出也○釋僧肇。是年卒于長安。年三十一(僧傳)。乙卯(十一) (十七) (四) (夏三) (北涼四) (西涼十一) (七) (二)

八月初六日。慧遠法師。合掌面西而逝(僧傳云。十二年終。又弘明集謝靈運誄文謂。十三年終。三說未知孰是)。壽八十四。謝靈運制碑。有廬山集三十卷。行於世。師居廬山三十年。影不出山。跡不入俗弟慧持亦有高行。社眾數千。持居第一座。其社眾名跡尤彰彰者。一十八人。俗士則有劉遺民雷次宗周續之宗炳張野張詮。法師則有慧永慧持道敬。罽賓則有佛䭾䟦陀羅尊者。他如慧獻曇順曇常道昺曇詵類。以童稚出家。同修凈社。最後有竺道生。及罽賓佛䭾耶舍尊者。以義熙七八年方入山。則創社二十六七年矣。猶得在十八賢傳列。至今清風襲人。又陶淵明。以山無酒而去。謝靈運以心雜。不得入社。陸修靖。嘗從遠公問道。今世傳有二十一人焉。遠之門。德行則又有道祖僧遷道流。並才義英烈。有慧要者。患山中無刻漏。乃於水上。立十二葉芙蕖。因波轉。以定十二時。晷景無差。余皆有名於世(廬山集)○太原郭宣。與蜀郡處筏。共梁州

【現代漢語翻譯】 現代漢語譯本：他攜帶光明諸經，因為《涅槃經》的品數不足，親自前往西域訪求。之後返回涼州宣譯。又派遣弟子去求得後續品，繼續翻譯。當地所持的經書，就是現在菩薩戒的來源。釋僧肇，這年卒于長安，年三十一歲（出自《高僧傳》）。乙卯年（義熙十一年）（十七）（四）（夏三）（北涼四年）（西涼十一年）（七）（二）。

八月初六日，慧遠法師合掌面朝西方逝世（《高僧傳》記載為十二年去世，而《弘明集》中謝靈運的誄文則說是十三年去世，三種說法不知哪個正確）。享年八十四歲。謝靈運為他撰寫碑文。有《廬山集》三十卷流傳於世。慧遠法師居住在廬山三十年，身影不曾離開廬山，足跡不曾進入世俗。他的弟弟慧持也有高尚的品行。蓮社的成員有數千人，慧持擔任第一座。蓮社成員的名聲尤其顯著的有十八人。俗家人士有劉遺民、雷次宗、周續之、宗炳、張野、張詮。法師則有慧永、慧持、道敬。罽賓（今克什米爾地區）則有佛䭾䟦陀羅尊者（覺賢）。其他如慧獻、曇順、曇常、道昺、曇詵等人，從小就出家，一同修習凈土法門。最後有竺道生，以及罽賓的佛䭾耶舍尊者（覺明），在義熙七八年才進入廬山，那時蓮社已經創立了二十六七年了，仍然得以列入十八賢傳中，至今清風依然襲人。另外，陶淵明因為山上沒有酒而離開，謝靈運因為心有雜念，不得加入蓮社。陸修靜曾經向慧遠法師問道。現在世間流傳有二十一人。慧遠的弟子中，德行高尚的還有道祖、僧遷、道流，都才華橫溢。有慧要法師，擔心山中沒有計時工具，於是在水上設定十二片芙蕖葉，隨著水波轉動，以此來確定十二時辰，與日影的偏差很小。其餘的人也都在世上有盛名（出自《廬山集》）。太原的郭宣，與蜀郡的處筏，共同在梁州

【English Translation】 English version: He carried the sutras of light, and because the number of chapters in the Nirvana Sutra was insufficient, he personally went to the Western Regions to seek them. Later, he returned to Liangzhou to translate them. He also sent his disciples to seek the subsequent chapters and continued to translate them. The sutras held in that place are the source of the present Bodhisattva Precepts. The monk Sengzhao died in Chang'an this year at the age of thirty-one (from Biographies of Eminent Monks). The year was Yimao (11th year of Yixi) (17) (4) (Summer 3) (4th year of Northern Liang) (11th year of Western Liang) (7) (2).

On the sixth day of the eighth month, Dharma Master Huiyuan passed away with his palms together, facing west (the Biographies of Eminent Monks records his death in the twelfth year, while Xie Lingyun's eulogy in the Hongming Ji says it was the thirteenth year; it is unknown which of the three accounts is correct). He lived to the age of eighty-four. Xie Lingyun wrote an epitaph for him. Thirty volumes of the Lushan Collection are circulated in the world. Dharma Master Huiyuan lived on Mount Lu for thirty years, his shadow never leaving the mountain, and his footsteps never entering the secular world. His younger brother Huichi also had noble conduct. The Lotus Society had thousands of members, with Huichi holding the first seat. The names of the Lotus Society members were particularly prominent, numbering eighteen. The lay members were Liu Yimin, Lei Cizong, Zhou Xuzhi, Zong Bing, Zhang Ye, and Zhang Quan. The Dharma Masters were Huiyong, Huichi, and Daojing. From Kashmir (Jibin) were the Venerable Buddhabhadra (Juexian). Others such as Huixian, Tanshun, Tanchang, Daobing, and Tansen, left home at a young age and practiced the Pure Land Dharma together. Finally, there was Zhu Daosheng, and the Venerable Buddhayasha (Jueming) from Kashmir, who entered the mountain in the seventh or eighth year of Yixi, at which time the Lotus Society had already been established for twenty-six or twenty-seven years, yet they were still able to be listed in the biographies of the Eighteen Sages, and to this day, a refreshing breeze still blows. In addition, Tao Yuanming left because there was no wine on the mountain, and Xie Lingyun was unable to join the Lotus Society because his mind was impure. Lu Xiujing once asked Dharma Master Huiyuan about the Way. There are now twenty-one people whose stories are circulated in the world. Among Huiyuan's disciples, those with high moral character also included Daozu, Sengqian, and Daoliu, all of whom were talented and righteous. There was Dharma Master Huiyao, who, worried that there was no timekeeping device in the mountains, set up twelve lotus leaves on the water, which rotated with the waves to determine the twelve periods of the day, with very little deviation from the sun's shadow. The rest are all famous in the world (from the Lushan Collection). Guo Xuan of Taiyuan, and Chu Fa of Shujun, together in Liangzhou

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刺史揚牧敬為友。敬以害人被禁。事連宣筏。二人念觀音。許錢各十萬。與西明寺作功德。夜夢菩薩垂救。俱得脫免。宣依愿還錢。而筏不還。后遇戎查蒲。被流矢所中。自悔曰。我有大罪。語訖而死(僧史)○釋法顯。初游西天。至一寺。忽遇疾。因思鄉飯。其寺主遣沙彌。為來取之。倏忽往還。腳有瘡血。云往彭城。吳蒼鷹家求食。為犬所嚙。顯怪其瞬息間。而游數萬里外。方悟寺僧並非常人也。及隨舶還。故往彭城訪鷹。具知由委。其犬嚙余血涂門之處猶在。顯曰。此羅漢聖人血也。鷹即舍宅為寺。自至揚。廣求經像未獲。忽林間見僧持像行。云與吳鷹供養(僧傳)○魏鷹將像還。每放異光。后元魏高齊皆迎供養(僧傳)○魏僧統法果。太宗深敬之。前後授以輔國宣城子忠信侯安城公之號。皆固辭(魏書)。丙辰(十二) (後秦泓)(永和元) (五) (四) (五) (十二) (八) (泰常元)

釋法安(一名慈欽)。遠公弟子也。習禪講經。善能開化。時新陽縣虎災。縣有社樹。下筑神廟。安游其村。民以畏虎。早閉門閭。安至樹下。坐禪向曉。虎負人至。投之樹北。跳伏安前。安為說法授戒。虎有頃而去。村人追虎。至樹下。見安大驚。謂是神人。一縣宗奉。虎災遂息。因改神廟。留安

【現代漢語翻譯】 刺史揚牧敬重友某。友某因陷害他人而被囚禁，事情牽連到宣筏。二人一起唸誦觀音菩薩的名號，各自許諾捐獻十萬錢給西明寺作為功德，祈求菩薩保佑。當夜夢見菩薩垂憐救助，二人都得以脫罪免刑。宣筏依愿還了錢，而友某沒有還錢。後來宣筏遇到戎查蒲，被流箭射中，臨死前後悔說：『我有大罪啊！』說完就死了。（出自《僧史》） 釋法顯（Fǎxiǎn）最初遊歷西天（指古代印度），到達一座寺廟時，忽然生病。因為思念家鄉的飯食，寺廟的住持派遣一位沙彌（shāmí，佛教出家男子）去取。沙彌瞬間往返，腳上有瘡和血跡，說去彭城（Péngchéng）吳蒼鷹（Wú Cāngyīng）家求食，被狗咬傷。法顯奇怪他瞬息之間，竟然遊歷數萬里之外。這才明白寺廟的僧人並非凡人。等到跟隨商船回國后，特意前往彭城拜訪吳蒼鷹，詳細詢問事情的經過。被狗咬傷後用血塗抹門的地方還在。法顯說：『這是羅漢（Arhat）聖人的血啊！』吳蒼鷹立即捨棄住宅作為寺廟。法顯親自到揚州（Yángzhōu），廣泛尋求佛經和佛像沒有得到。忽然在樹林間看見僧人拿著佛像行走，說是要供養吳蒼鷹。（出自《僧傳》） 魏鷹（Wèi Yīng）將佛像帶回后，佛像常常放出奇異的光芒。後來元魏（Yuán Wèi）、高齊（Gāo Qí）都迎請佛像去供養。（出自《僧傳》） 魏朝的僧統法果（Fǎguǒ），太宗（Tàizōng）非常敬重他，先後授予他輔國宣城子、忠信侯、安城公的稱號，都被他堅決辭謝。（出自《魏書》）。丙辰（bǐng chén）(十二) (後秦泓)(Hòu Qín Hóng)（永和元）(Yǒnghé yuán) (五) (四) (五) (十二) (八) (泰常元)(Tàicháng yuán) 釋法安（Shì Fǎ'ān）（一名慈欽（Cíqīn）），是遠公（Yuǎngōng）的弟子。他學習禪定，講解佛經，善於開導教化。當時新陽縣（Xīnyáng xiàn）發生虎災，縣裡有一棵社樹（shè shù），樹下建有神廟。法安遊歷到這個村莊，村民因為害怕老虎，早早地關閉了家門。法安來到樹下，坐禪到天亮。老虎揹著一個人來到這裡，把人扔在樹的北面，然後跳到法安面前趴下。法安為老虎說法授戒，老虎過了一會兒就離開了。村裡人追趕老虎，來到樹下，看見法安非常驚訝，認為他是神人，全縣的人都信奉他，虎災於是平息。因此改建神廟，留法安在此。

【English Translation】 Prefect Yang Mu respected You Mou as a friend. You Mou was imprisoned for harming others, and the matter involved Xuan Fa. The two recited the name of Guanyin Bodhisattva together, each promising to donate one hundred thousand coins to Ximing Temple as merit, praying for the Bodhisattva's blessing. That night, they dreamed of the Bodhisattva's compassion and help, and both were acquitted. Xuan Fa fulfilled his promise and returned the money, but You Mou did not. Later, Xuan Fa encountered Rong Chapu and was hit by a stray arrow. Before his death, he regretted and said, 'I have committed a great sin!' and then died. (From 'Monk History') 釋Fǎxiǎn (Fǎxiǎn) initially traveled to the Western Regions (referring to ancient India). When he arrived at a temple, he suddenly fell ill. Because he missed the food of his hometown, the abbot of the temple sent a Shami (śrāmaṇera, a Buddhist novice) to fetch it. The Shami returned instantly, with sores and blood on his feet, saying that he had gone to Pengcheng (Péngchéng) to the house of Wu Cangying (Wú Cāngyīng) to beg for food and was bitten by a dog. Faxian was surprised that he had traveled tens of thousands of miles in an instant. Only then did he realize that the monks in the temple were not ordinary people. When he returned to the country with the merchant ship, he made a special trip to Pengcheng to visit Wu Cangying and inquired about the matter in detail. The place where the door was smeared with blood after being bitten by the dog was still there. Faxian said, 'This is the blood of an Arhat (Arhat) saint!' Wu Cangying immediately abandoned his house as a temple. Faxian personally went to Yangzhou (Yángzhōu) and sought Buddhist scriptures and statues extensively but did not obtain them. Suddenly, he saw a monk walking in the forest with a Buddha statue, saying that he was going to offer it to Wu Cangying. (From 'Monk Biography') After Wei Ying (Wèi Yīng) brought back the Buddha statue, the statue often emitted strange light. Later, both Yuan Wei (Yuán Wèi) and Gao Qi (Gāo Qí) welcomed the Buddha statue to worship. (From 'Monk Biography') The Sangha chief Fǎguǒ (Fǎguǒ) of the Wei Dynasty, Emperor Taizong (Tàizōng) greatly respected him, and successively granted him the titles of Duke of Fuguo Xuancheng, Marquis of Zhongxin, and Duke of Ancheng, all of which he firmly declined. (From 'Book of Wei'). Bingchen (bǐng chén) (12) (Hong of Later Qin) (Hòu Qín Hóng) (Yonghe First Year) (Yǒnghé yuán) (5) (4) (5) (12) (8) (Taichang First Year) (Tàicháng yuán) 釋Fǎ'ān (Shì Fǎ'ān) (also known as Cíqīn (Cíqīn)) was a disciple of Yuangong (Yuǎngōng). He studied meditation, lectured on Buddhist scriptures, and was good at enlightening and teaching. At that time, there was a tiger disaster in Xinyang County (Xīnyáng xiàn). There was a community tree (shè shù) in the county, and a temple was built under the tree. Fa'an traveled to this village, and the villagers closed their doors early because they were afraid of tigers. Fa'an came to the tree and meditated until dawn. A tiger came here carrying a person on its back, threw the person to the north of the tree, and then jumped and lay down in front of Fa'an. Fa'an preached and gave precepts to the tiger, and the tiger left after a while. The villagers chased the tiger and came to the tree. They were very surprised to see Fa'an and thought he was a divine person. The people of the whole county worshiped him, and the tiger disaster subsided. Therefore, the temple was rebuilt, and Fa'an stayed here.

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立寺。左右田園。皆舍為業。后夢人指床下。掘得銅鐘二口(僧傳)。丁巳(十三) (後秦)(為晉滅) (六) (五) (六) (西涼歆)(加興元) (九) (二)

秦釋道恒。羅什愛其才。與道標齊名。初秦王。以二人有經國之業。必欲二人罷道輔政。恒標答書有曰。昔光武尚能縱嚴陵之心。魏文管寧寫之操。愿鑒元元之情。垂曠通物之理。秦主又致書于什[(豐力)/石]二師。愿睡以諭之。什[(豐力)/石]等答。略曰。古之明王。審違性之難御。悟任物之多因。故堯放許由於箕山。陵讓放杖于魏國。高祖縱四皓於終南。叔度辭蒲輪于漢岳。蓋以適賢之性。為得賢也。后舉眾懇乞。方得寢免。恒乃嘆曰。古人云。益我貨者損我神。生我名者殺我身。於是入瑯瑘山。終世不出。是年示寂于山(本傳)○姚秦三主共三十四年。沙門五人。出經律論六百二十四卷○釋僧群。居羅江霍山。山有泉。群飲之能不饑。因絕五穀。大守劉夔。欲造其山乞水。天甚清霽。方渡海。忽風雨晦冥數日。竟不得往。嘆曰。正為山靈勒回俗駕耳。群庵側有略彴。每渡以汲泉。一日有折翅鴨。舒翼橫略彴就唼。群欲舉杖撥去。恐傷鴨。因不飲數日而沒。壽百四十餘。臨終曰。我少時嘗戲折一鴨翅。此殆現報也(

【現代漢語翻譯】 現代漢語譯本：建造寺廟，寺廟周圍的田地園林，都捐獻出來作為寺廟的產業。後來（寺里的僧人）夢見有人指著床下，挖掘后得到兩口銅鐘（出自《僧傳》）。丁巳年（十三年）（後秦）（被晉朝滅亡）（六年）（五年）（六年）（西涼李歆）（加封興元）（九年）（二年）。

秦朝的釋道恒，鳩摩羅什（Kumārajīva）喜愛他的才能，與道標齊名。當初秦王認為這兩人有治理國家的才能，一定要他們放棄修行來輔佐朝政。道恒、道標回信說：『從前光武帝尚且能夠順從嚴陵隱居的心願，魏文帝也讚賞管寧的高尚品德。希望您能體察百姓的願望，推行寬廣通達的治理原則。』秦王又寫信給鳩摩羅什（Kumārajīva）和[(豐*力)/石]二位法師，希望他們勸說二人。鳩摩羅什（Kumārajīva）等回覆說：『古代的賢明君王，深知違揹人性的難以駕馭，明白任用人才的多樣原因。所以堯帝放任許由在箕山隱居，魏文帝讓陵讓在魏國隱居，高祖皇帝放任四皓在終南山隱居，叔度推辭蒲輪車在漢岳隱居。這都是爲了順應賢士的本性，才能得到賢士。』後來經過眾人懇切請求，才得以免除（輔政）。道恒於是感嘆道：『古人說，增加我的財富會損害我的精神，使我成名會扼殺我的生命。』於是進入瑯瑘山，終身不出。這年圓寂于山中（出自《本傳》）。姚秦三位君主共計三十四年，沙門翻譯出經律論共六百二十四卷。

釋僧群，居住在羅江霍山。山上有泉水，僧群飲用后能夠不感到飢餓，因此斷絕了五穀。太守劉夔，想要到山中取水。當時天氣非常晴朗，正要渡海時，忽然風雨交加，昏暗了好幾天，最終沒能前往。感嘆道：『這正是山神阻止世俗的車駕前來啊。』僧群的庵旁有一座簡陋的橋，每次都通過它去汲水。一天，有一隻折斷翅膀的鴨子，展開翅膀橫在橋上飲水。僧群想要舉起枴杖撥開它，又怕傷到鴨子，因此幾天不飲水而去世，享年一百四十多歲。臨終時說：『我年輕時曾經戲弄折斷一隻鴨子的翅膀，這大概是現世的報應吧。』

【English Translation】 English version: A temple was built, and the surrounding fields and gardens were all donated as property to the temple. Later, (the monks in the temple) dreamed that someone pointed under the bed, and after digging, they found two bronze bells (from 'Biographies of Eminent Monks'). The year DingSi (year 13) (Later Qin) (destroyed by Jin) (year 6) (year 5) (year 6) (Li Xin of Western Liang) (added Xingyuan) (year 9) (year 2).

Shi Daoheng of Qin, Kumārajīva loved his talent and was as famous as Dao Biao. Initially, the King of Qin believed that these two had the talent to govern the country and insisted that they abandon their practice to assist in the government. Daoheng and Dao Biao replied in a letter: 'In the past, Emperor Guangwu was still able to comply with Yanling's desire to live in seclusion, and Emperor Wen of Wei admired Guan Ning's noble character. We hope that you can understand the wishes of the people and implement broad and enlightened principles of governance.' The King of Qin also wrote to the masters Kumārajīva and [(豐*力)/石], hoping that they would persuade the two. Kumārajīva and others replied: 'The wise kings of ancient times knew well the difficulty of controlling what goes against human nature and understood the diverse reasons for employing talent. Therefore, Emperor Yao allowed Xu You to live in seclusion on Mount Ji, Emperor Wen of Wei allowed Ling Rang to live in seclusion in the state of Wei, Emperor Gaozu allowed the Four Greybeards to live in seclusion on Mount Zhongnan, and Shudu declined the Pu Lun carriage at Mount Han. This is all in order to comply with the nature of the virtuous, so that they can be obtained.' Later, after everyone earnestly requested, they were exempted (from assisting in the government). Daoheng then sighed: 'The ancients said, increasing my wealth will harm my spirit, and making me famous will kill my life.' Therefore, he entered Mount Langya and never came out for the rest of his life. He passed away in the mountains in this year (from 'Original Biography'). The three rulers of Yao Qin reigned for a total of thirty-four years, and the monks translated a total of six hundred and twenty-four volumes of sutras, vinayas, and treatises.

Shi Sengqun lived in Mount Huo in Luojiang. There was a spring on the mountain, and Sengqun could drink it and not feel hungry, so he stopped eating grains. The governor Liu Kui wanted to go to the mountain to fetch water. The weather was very clear at the time, and just as he was about to cross the sea, suddenly there was wind and rain, and it was dark for several days, and he was unable to go. He sighed: 'This is exactly the mountain spirit preventing the worldly carriages from coming.' There was a simple bridge next to Sengqun's hermitage, and he used it to fetch water every time. One day, a duck with a broken wing spread its wings across the bridge to drink water. Sengqun wanted to raise his staff to push it away, but he was afraid of hurting the duck, so he did not drink water for several days and passed away, at the age of more than one hundred and forty years. On his deathbed, he said: 'When I was young, I once playfully broke a duck's wing, this is probably the retribution in this life.'

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僧傳)。戊午(十四) (西秦七) (夏)(昌武元) (北涼七) (二) (十) (三)

西竺佛䭾䟦陀羅。因適江陵。士庶皆事之。宋王劉裕。請歸京都。止道場寺。三月吳郡內史孟顗等。乃請師于寺譯華嚴經。感二青衣童子。每旦自庭沼中出。炷香添瓶。不離座右。暮則潛入沼中。日以為常。至譯經畢。遂絕跡不見(華嚴記)○僧洪。鑄丈六像。未及開模。會銅禁甚嚴。劉裕時為相國。洪坐系丞相府。誦觀音經。夢像摩其頂。問怖否。洪曰。自念必死。安得不怖。睹像胸前。銅色燋沸。殆臨刑。會監官牛奔車壞。更剋日。有令從相府來。原洪之罪。比開模像。胸如所夢焉(北山錄)○涼無讖。出海龍王經四卷。有道進者。從讖求受菩薩戒。讖曰。當自悔七日乃來。既而詣讖。曰宿障尚重。遂精修三年。夢中感佛為授戒法。於是復詣讖。讖見喜曰。善哉已感戒矣。今為汝作證。次第于佛像者。為說戒相。當進感戒之夕。沙門道朗。亦通此夢。於是從進受戒者。千有餘人。傳授此法。迄至於今○廬山曇常卒。壽七十二。張野卒。壽六十九。己未(恭帝)(德文元熙元) (八) (真興元) (八) (三) (十一)

釋慧義。備通經義。因言嵩高神云。江東有劉將軍。應受天命。吾以

【現代漢語翻譯】 現代漢語譯本：西竺的佛䭾䟦陀羅（Buddhabhadra，意為覺賢），因事來到江陵，當地的士人和百姓都敬奉他。宋王劉裕（即後來的宋武帝）請他到京都，住在道場寺。三月，吳郡內史孟顗等人，便在寺中請佛䭾䟦陀羅翻譯《華嚴經》。期間感應到兩個青衣童子，每天早晨從庭院的水池中出來，點香、添水瓶，不離開佛䭾䟦陀羅的座位左右。傍晚則潛入水池中，每天如此。到翻譯完《華嚴經》，就絕跡不見了（見《華嚴經記》）。 僧人洪，鑄造丈六高的佛像，還沒來得及開模，正趕上朝廷銅禁非常嚴格。劉裕當時擔任相國，僧洪因此被關押在丞相府。他在獄中誦讀《觀音經》，夢見佛像摩他的頭，問他是否害怕。僧洪說：『我自認為必死無疑，怎麼能不害怕呢？』他看到佛像胸前，銅色焦沸，幾乎要被處刑。恰逢監刑官牛奔車壞，改期行刑。有命令從相府傳來，赦免了僧洪的罪。等到開模佛像，胸前的樣子和夢中見到的一樣（見《北山錄》）。 涼地的無讖（Dharmaksema，意為法護），譯出《海龍王經》四卷。有位名叫道進的人，向無讖請求受菩薩戒。無讖說：『你應該自我懺悔七日再來。』道進照做了，之後去見無讖，無讖說：『你宿世的業障還很重。』於是道進精進修行三年，夢中感應到佛為他授戒法。於是再次去見無讖，無讖高興地說：『好啊，你已經感應到戒法了。現在我為你作證。』於是依次在佛像前，為道進宣說戒相。當道進感應到戒法的當晚，沙門道朗也做了同樣的夢。於是從道進受戒的人，有一千多人。傳授這種戒法，一直到現在。 廬山的曇常去世，享年七十二歲。張野去世，享年六十九歲。 釋慧義，精通經義。他說嵩山的神告訴他，江東有位劉將軍，應該承受天命。我因此...

【English Translation】 English version: The śramaṇa Buddhabhadra (meaning 'Wise and Auspicious') of Western India, came to Jiangling. The gentry and commoners all revered him. King Liu Yu of Song (later Emperor Wu of Song) invited him to the capital and resided at the Daochang Temple. In the third month, Meng Yi, the Prefect of Wu Commandery, and others, requested the master to translate the Avatamsaka Sutra at the temple. They sensed two boys in green robes, who emerged from the pond in the courtyard every morning to light incense and replenish the water vase, never leaving Buddhabhadra's side. In the evening, they would submerge back into the pond, as a daily routine. After the translation of the sutra was completed, they disappeared without a trace (see 'Avatamsaka Sutra Records'). The śramaṇa Hong cast a sixteen-foot-tall Buddha statue. Before he could open the mold, the imperial court imposed a strict ban on copper. Liu Yu, who was then the Prime Minister, had Hong imprisoned in the Prime Minister's office. Hong recited the Avalokiteśvara Sutra in prison and dreamed of the Buddha statue touching his head, asking if he was afraid. Hong replied, 'I believe I am destined to die, how could I not be afraid?' He saw that the copper on the statue's chest was scorched and boiling, and he was almost executed. Coincidentally, the supervising official's ox-cart broke down, and the execution was postponed. An order came from the Prime Minister's office, pardoning Hong's crime. When the mold of the statue was opened, the chest was exactly as he had seen in the dream (see 'Northern Mountain Records'). Dharmaksema (meaning 'Law Protector') of Liang translated four volumes of the 'Sutra of the Dragon King of the Sea'. A man named Daojin requested to receive the Bodhisattva precepts from Dharmaksema. Dharmaksema said, 'You should repent for seven days before coming again.' Daojin did so, and then went to see Dharmaksema, who said, 'Your karmic obstacles from past lives are still heavy.' So Daojin diligently practiced for three years, and in a dream, he sensed the Buddha bestowing the precepts upon him. Then he went to see Dharmaksema again, who happily said, 'Good, you have already sensed the precepts. Now I will be your witness.' So, in front of the Buddha statue, he sequentially explained the aspects of the precepts to Daojin. On the night that Daojin sensed the precepts, the śramaṇa Daolang also had the same dream. Thus, more than a thousand people received the precepts from Daojin. The transmission of this Dharma continues to this day. The śramaṇa Tanchang of Mount Lu passed away at the age of seventy-two. Zhang Ye passed away at the age of sixty-nine. The śramaṇa Huiyi was well-versed in the meaning of the sutras. He said that the god of Mount Song told him that there was a General Liu in Jiangdong who should receive the mandate of heaven. Therefore, I...

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三十二璧鎮金。以瓶為信。遂聞宋王。王謂義曰。非常之瑞。非法師自行。無以獲也。義乃往嵩山。行道七日。夢老人將義往璧處。指云。是此石下。明日義行。果見石壇下。得璧三十二枚。黃金一瓶(此瑞詳之宋史)。義還京師。宋武加接尤重。迄乎踐祚。禮遇彌深。元加二十一年終(僧傳)○魏僧統法果。太宗嘗親倖其居。以門巷狹小。不容輿輦。更廣大之。果年八十餘卒。帝三臨其喪。追贈老壽將軍趙胡靈公(魏書)○釋道祖。初事遠公。英姿易悟。后隱吳之臺寺者十數年。是年卒。壽七十三○釋法顯。至是譯泥洹經等。共六部二十四卷○竺法力。譯無量壽經一卷。

庚申(元熙二)

居士竺難提(此云喜)。譯觀音消伏毒害經等○禪師曇蘭。居始豐赤城山。初變怪百出。蘭宴坐自若。神乃拜曰。我詣韋鄉山殊欺王。以此山奉上人。遂不見。后三年殊欺王。同夫人男女二十三人至。求授歸戒。蘭為授五戒。以萬錢密兩器為施而去。是年蘭卒(僧傳)○六月恭帝禪位於宋王劉𥙿○兩晉凡十五君。一百五十六年國除○東晉一百四年中。譯師二十七人。所譯經律論。垂六百卷。而弘法之務。至是特盛焉。合寺一千七百六十八所。僧尼二萬四千人(方誌)。

歷代編年釋氏通鑑卷第三 卍新續藏第

【現代漢語翻譯】 現代漢語譯本：三十二枚璧鎮的金子。用瓶子作為憑證。於是這件事傳到了宋王那裡。宋王對義法師說：『這是非常吉祥的徵兆，如果不是法師親自前往，是無法得到的。』義法師於是前往嵩山，修行七日。夢見一位老人帶領義法師前往藏璧的地方，指著說：『就在這塊石頭下面。』第二天，義法師前往，果然看見石壇下，得到了璧三十二枚，黃金一瓶（這件事的詳細記載在《宋史》中）。義法師回到京師，宋武帝對他更加重視。直到宋武帝登基，對他的禮遇更加深厚。元嘉二十一年圓寂（出自《高僧傳》）。 魏國的僧統法果，太宗曾經親自前往他的住所。因為門巷狹小，無法容納皇帝的車輛。於是擴建了法果的住所。法果八十多歲去世。太宗三次臨喪，追贈他老壽將軍趙胡靈公的稱號（出自《魏書》）。 釋道祖，最初侍奉慧遠大師（Huìyuǎn）。天資聰穎，容易領悟。後來隱居在吳地的臺寺十多年。這年去世，享年七十三歲。 釋法顯，在這年翻譯了《泥洹經》（Nirvana Sutra）等，共六部二十四卷。 竺法力，翻譯了《無量壽經》（Amitayus Sutra）一卷。 庚申（元熙二年） 居士竺難提（Zhú Nántí，意為喜），翻譯了《觀音消伏毒害經》（Avalokiteśvara Sutra for Eliminating Poisons and Harm）等。 禪師曇蘭（Tánlán），居住在始豐的赤城山。最初出現各種怪異現象。曇蘭禪師宴坐自若。神於是拜見他說：『我前往韋鄉山欺騙殊欺王（Shūqī Wáng）。現在將這座山奉獻給上人。』於是就不見了。三年後，殊欺王和夫人以及男女二十三人來到，請求授予歸戒。曇蘭為他們授予五戒，用價值萬錢的兩個器皿作為施捨而去。這年曇蘭去世（出自《高僧傳》）。 六月，恭帝禪位於宋王劉𥙿（Liú Yù）。 兩晉共十五位君主，一百五十六年國祚結束。 東晉一百零四年中，有譯經師二十七人，所翻譯的經律論，接近六百卷。而弘揚佛法的事務，到這時特別興盛。全國寺廟共一千七百六十八所，僧尼二萬四千人（出自地方誌）。 歷代編年釋氏通鑑卷第三 卍新續藏第

【English Translation】 English version: Thirty-two 'bi' (jade discs) were used to weigh gold. A bottle served as proof. This matter was then reported to King Song. The king said to the monk Yi: 'This is an extraordinary auspicious sign. If the Master had not gone himself, it would not have been obtained.' Thereupon, Yi went to Mount Song and practiced the Way for seven days. He dreamed of an old man leading him to the place where the 'bi' were hidden, pointing and saying: 'It is under this stone.' The next day, Yi went and indeed saw thirty-two 'bi' and a bottle of gold under the stone altar (details of this auspicious event are recorded in the 'History of the Song Dynasty'). Yi returned to the capital, and Emperor Wu of Song treated him with even greater respect. Until Emperor Wu ascended the throne, the courtesy extended to him deepened. He passed away in the twenty-first year of the Yuanjia era (from 'Biographies of Eminent Monks'). The Sangha Administrator Fǎguǒ of the Wei Dynasty, Emperor Taizong once personally visited his residence. Because the alleyway was narrow and could not accommodate the imperial carriage, it was widened. Fǎguǒ passed away at the age of eighty. The Emperor attended his funeral three times and posthumously bestowed upon him the title of General Laoshou, Duke Ling of Zhao Hu (from the 'Book of Wei'). The monk Dàozǔ initially served under Master Huìyuǎn. He was intelligent and easily enlightened. Later, he lived in seclusion at the Tai Temple in Wu for more than ten years. He passed away this year at the age of seventy-three. The monk Fǎxiǎn translated the 'Nirvana Sutra' and others, totaling six sections and twenty-four volumes. Zhú Fǎlì translated one volume of the 'Amitayus Sutra'. Gēngshēn (Second Year of Yuánxī) Layman Zhú Nántí (竺難提, meaning 'Joy') translated the 'Avalokiteśvara Sutra for Eliminating Poisons and Harm' and others. Chan Master Tánlán resided on Mount Chicheng in Shifeng. Initially, various strange phenomena appeared. Chan Master Tánlán remained calm in meditation. A spirit then bowed to him and said: 'I went to Mount Weixiang to deceive King Shūqī (殊欺王). Now I offer this mountain to the Venerable One.' Then he disappeared. Three years later, King Shūqī, along with his wife and twenty-three sons and daughters, came and requested to be given the precepts of refuge. Tánlán gave them the five precepts and left, offering two vessels worth ten thousand coins as alms. Tánlán passed away this year (from 'Biographies of Eminent Monks'). In June, Emperor Gong abdicated the throne to King Liú Yù (劉𥙿) of Song. The Jin Dynasty had a total of fifteen rulers, lasting one hundred and fifty-six years before its demise. During the one hundred and four years of the Eastern Jin Dynasty, there were twenty-seven translators who translated nearly six hundred volumes of sutras, vinayas, and shastras. The work of propagating the Dharma was especially flourishing at this time. There were a total of one thousand seven hundred and sixty-eight temples and twenty-four thousand monks and nuns (from local gazetteers). Comprehensive Mirror of Buddhist History Through the Ages, Volume Three 卍 New Continued Collection, Number

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76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷之四

宋括山一庵釋　本覺　編集

明羼提居士　畢熙志　較訂

南北朝

宋(劉氏都建康八主六十年國入于齊)。魏(拓跋氏改姓元都雲中遷平城及洛陽十二君百四十九年分而為東西魏)。庚申(宋)(高祖永初元) (西秦)(熾盤建弘元) (夏)(赫連勃勃)(二) (北涼)(蒙遜)(九) (西涼)(李恂) (北燕)(馮跋)(十二) (魏)(明元帝)(五)

六月宋高祖(𥙿)。受晉禪即帝位。殷憂稍移。天步猶阻二年涂鯁。四戰兵勞。百虜暢于胸中。萬機總于襟內不倦檀那之業。常持護法之心。手寫戒經。口誦梵本。造靈根法王等四寺。供佛招賢。帝嘗收後秦尊奉僧導。為之於金陵壽春。立東山寺。又迎佛䭾䟦陀羅。于道場寺。譯華嚴經○是月羅譯華嚴六十卷畢○是年曇無竭(此云法勇法上)。招二十五人。游西域求經○廬山道敬法師示寂。壽五十一○北涼釋僧龔。及法眾僧伽陀譯經○釋法和。精通數論。宋祖敕為僧主(僧傳)。辛酉(二) (二) (真興三) (元始十) (西涼)(為北涼滅) (太平十三) (大常六)

十月北涼曇無讖。譯涅槃經四十卷方竟。首尾八

【現代漢語翻譯】 現代漢語譯本

76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷之四

宋括山一庵釋 本覺 編集

明羼提居士 畢熙志 較訂

南北朝

宋(劉氏都建康八主六十年國入于齊)。魏(拓跋氏改姓元都雲中遷平城及洛陽十二君百四十九年分而為東西魏)。庚申(宋)(高祖永初元) (西秦)(熾盤建弘元) (夏)(赫連勃勃)(二) (北涼)(蒙遜)(九) (西涼)(李恂) (北燕)(馮跋)(十二) (魏)(明元帝)(五)

六月，宋高祖(劉裕)接受晉朝的禪讓，即位為皇帝。雖然憂慮稍減，但前途仍然充滿阻礙，未來兩年道路艱難。連年征戰，士兵疲憊。各種憂慮積壓在心中，無數政務堆積在面前，但他仍然不倦地從事佈施供養的事業，常懷護持佛法之心。他親手抄寫戒律經典，口中誦讀梵文佛經，建造了靈根寺、法王寺等四座寺廟，供養佛像，招攬賢才。宋高祖曾經收留後秦尊奉的僧人僧導，為他在金陵壽春建立了東山寺。又迎接佛陀跋陀羅(Buddhabhadra)，在道場寺翻譯《華嚴經》。本月，羅什(Kumarajiva)翻譯的六十卷《華嚴經》完成。這一年，曇無竭(Dharmakshema，此云法勇法上)招募了二十五人，前往西域尋求佛經。廬山道敬法師圓寂，享年五十一歲。北涼的釋僧龔(釋僧伽陀)翻譯佛經。釋法和精通數論，宋高祖下令讓他擔任僧主(見《僧傳》)。辛酉(二年) (二年) (真興三年) (元始十年) (西涼)(被北涼滅亡) (太平十三年) (大常六年)

十月，北涼的曇無讖(Dharmakshema)翻譯的四十卷《涅槃經》剛剛完成，首尾共八。 English version

Volume 76, No. 1516, A Comprehensive Mirror of釋氏 [Shishi] (Buddhist Lineage)

A Comprehensive Mirror of 釋氏 [Shishi] (Buddhist Lineage) Through the Dynasties, Volume 4

Compiled by Shi Benjue of Yian Hermitage, Mount Kuo, Song Dynasty

Revised by Layman Chanti, Bi Xizhi, Ming Dynasty

The Northern and Southern Dynasties

Song (The Liu clan established their capital at Jiankang, with eight rulers over sixty years, before the state was absorbed by the Qi). Wei (The Tuoba clan changed their surname to Yuan, with their capital at Yunzhong, later moving to Pingcheng and Luoyang, with twelve rulers over one hundred and forty-nine years, before dividing into Eastern and Western Wei). Gengshen year (Song) (Emperor Gaozu's Yongchu 1st year), (Western Qin) (Chipan's Jianhong 1st year), (Xia) (Helian Bobo's 2nd year), (Northern Liang) (Mengxun's 9th year), (Western Liang) (Li Xun), (Northern Yan) (Feng Ba's 12th year), (Wei) (Emperor Mingyuan's 5th year).

In June, Emperor Gaozu of Song (Liu Yu) received the abdication from the Jin dynasty and ascended the throne. His worries lessened somewhat, but the path ahead was still obstructed, with difficulties expected for the next two years. Continuous warfare exhausted the soldiers. Various anxieties weighed on his mind, and countless administrative tasks piled up before him, yet he tirelessly engaged in the work of almsgiving and always maintained a mind of protecting the Dharma. He personally transcribed precepts and scriptures, recited Sanskrit sutras, and built four temples, including Linggen Temple and Fawang Temple, to make offerings to the Buddha and recruit talented individuals. Emperor Gaozu once took in the monk Sengdao, who was revered by the Later Qin, and established Dongshan Temple for him in Shouchun, Jinling. He also welcomed Buddhabhadra to Daochang Temple to translate the Avatamsaka Sutra. In this month, the sixty-volume Avatamsaka Sutra translated by Kumarajiva was completed. In this year, Dharmakshema recruited twenty-five people and traveled to the Western Regions to seek scriptures. Dharma Master Daojing of Mount Lu passed away at the age of fifty-one. The monk Senggong (僧伽陀) of Northern Liang, along with the Dharma assembly, translated scriptures. The monk Faho was proficient in mathematics, and Emperor Gaozu ordered him to serve as the head of the Sangha (as recorded in the Biographies of Eminent Monks). Xinyou year (2nd year) (2nd year) (Zhenxing 3rd year) (Yuanshi 10th year) (Western Liang) (destroyed by Northern Liang) (Taiping 13th year) (Dachang 6th year).

In October, the forty-volume Nirvana Sutra translated by Dharmakshema of Northern Liang was just completed, with a total of eight.

【English Translation】 Volume 76, No. 1516, A Comprehensive Mirror of Shishi (Buddhist Lineage)

A Comprehensive Mirror of Shishi (Buddhist Lineage) Through the Dynasties, Volume 4

Compiled by Shi Benjue of Yian Hermitage, Mount Kuo, Song Dynasty

Revised by Layman Chanti, Bi Xizhi, Ming Dynasty

The Northern and Southern Dynasties

Song (The Liu clan established their capital at Jiankang, with eight rulers over sixty years, before the state was absorbed by the Qi). Wei (The Tuoba clan changed their surname to Yuan, with their capital at Yunzhong, later moving to Pingcheng and Luoyang, with twelve rulers over one hundred and forty-nine years, before dividing into Eastern and Western Wei). Gengshen year (Song) (Emperor Gaozu's Yongchu 1st year), (Western Qin) (Chipan's Jianhong 1st year), (Xia) (Helian Bobo's 2nd year), (Northern Liang) (Mengxun's 9th year), (Western Liang) (Li Xun), (Northern Yan) (Feng Ba's 12th year), (Wei) (Emperor Mingyuan's 5th year).

In June, Emperor Gaozu of Song (Liu Yu) received the abdication from the Jin dynasty and ascended the throne. His worries lessened somewhat, but the path ahead was still obstructed, with difficulties expected for the next two years. Continuous warfare exhausted the soldiers. Various anxieties weighed on his mind, and countless administrative tasks piled up before him, yet he tirelessly engaged in the work of almsgiving and always maintained a mind of protecting the Dharma. He personally transcribed precepts and scriptures, recited Sanskrit sutras, and built four temples, including 'Linggen Temple' and 'Fawang Temple', to make offerings to the Buddha and recruit talented individuals. Emperor Gaozu once took in the monk Sengdao, who was revered by the Later Qin, and established 'Dongshan Temple' for him in Shouchun, Jinling. He also welcomed Buddhabhadra to 'Daochang Temple' to translate the Avatamsaka Sutra. In this month, the sixty-volume Avatamsaka Sutra translated by Kumarajiva was completed. In this year, Dharmakshema recruited twenty-five people and traveled to the Western Regions to seek scriptures. Dharma Master Daojing of Mount Lu passed away at the age of fifty-one. The monk Senggong of Northern Liang, along with the Dharma assembly, translated scriptures. The monk Faho was proficient in mathematics, and Emperor Gaozu ordered him to serve as the head of the Sangha (as recorded in the Biographies of Eminent Monks). Xinyou year (2nd year) (2nd year) (Zhenxing 3rd year) (Yuanshi 10th year) (Western Liang) (destroyed by Northern Liang) (Taiping 13th year) (Dachang 6th year).

In October, the forty-volume Nirvana Sutra translated by Dharmakshema of Northern Liang was just completed, with a total of eight.

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年。追求三度。譯圓四帙。所闕尚多。聞法何其艱哉。讖頗善咒術。所向皆驗。嘗告蒙遜云。有鬼入境。必多災疫。遜不信。欲躬見為驗。讖即以咒加遜。遜見而駭怖。讖曰。宜潔誠齋戒。神咒驅之。乃誦咒三日。謂遜曰。鬼已北去矣。時境首有見鬼者。云見數百疫鬼。奔驟而逝。既而北境之外。疫死者眾。境內獲安。讖之力也。遜益敬讖矣(本傳)。壬戌(三)(八月帝崩) (三) (四) (十一) (十四) (七)

竺道生。初從什公受業。關中僧眾。咸謂神悟。時涅槃后品未至。生曰。闡提皆當成佛。此經來未盡耳。於是文字之師。誣生為邪說。擯而遣之。生白眾誓曰。若我所說。不合經義。請于現身。即見惡報。若實契佛心。愿舍壽時。據師子座。竟拂衣入吳之虎丘山。豎石為徒。講涅槃經。至闡提有佛性處曰。如我所說。義契佛心否。群石皆首肯之。后居廬山。銷影巖岫。聞讖譯涅槃后品。至南京。果言闡提皆有佛性。生大慰喜。尋即講說。癸亥(營陽王)(義符景平元) (四) (五) (十二) (十五) (八)

廬山周續之卒。壽六十七。又張詮卒。壽六十五○魏光祿卿崔浩被讒。太武命浩。以公歸第。因修服食養生之術。初道士寇謙之。奉真經二十卷。獻于魏王。朝野

【現代漢語翻譯】 年。追求三度。譯圓四帙。所缺尚多。聞法何其艱哉。 讖（Chen，人名）頗善咒術。所向皆驗。嘗告蒙遜（Mengxun，人名）云：『有鬼入境，必多災疫。』遜不信，欲躬見為驗。讖即以咒加遜。遜見而駭怖。讖曰：『宜潔誠齋戒，神咒驅之。』乃誦咒三日，謂遜曰：『鬼已北去矣。』時境首有見鬼者，云見數百疫鬼，奔驟而逝。既而北境之外，疫死者眾，境內獲安。讖之力也。遜益敬讖矣（本傳）。 壬戌（Renxu，干支紀年）(三)(八月帝崩) (三) (四) (十一) (十四) (七) 竺道生（Zhu Daosheng，人名）。初從什公（Shigong，人名，即鳩摩羅什）受業。關中僧眾，咸謂神悟。時涅槃后品未至。生曰：『闡提（icchantika，斷善根者）皆當成佛。此經來未盡耳。』於是文字之師，誣生為邪說，擯而遣之。生白眾誓曰：『若我所說，不合經義，請于現身，即見惡報。若實契佛心，愿舍壽時，據師子座。』竟拂衣入吳之虎丘山。豎石為徒，講涅槃經。至闡提有佛性處曰：『如我所說，義契佛心否？』群石皆首肯之。后居廬山，銷影巖岫。聞讖譯涅槃后品，至南京。果言闡提皆有佛性。生大慰喜。尋即講說。 癸亥（Guihai，干支紀年）(營陽王)(義符景平元) (四) (五) (十二) (十五) (八) 廬山周續之（Zhou Xuzhi，人名）卒。壽六十七。又張詮（Zhang Quan，人名）卒。壽六十五○魏光祿卿崔浩（Cui Hao，人名）被讒。太武（Taiwu，人名，即北魏太武帝）命浩，以公歸第。因修服食養生之術。初道士寇謙之（Kou Qianzhi，人名）。奉真經二十卷。獻于魏王。朝野

【English Translation】 Year. Pursuing three degrees. Translation completed in four decades. Still much lacking. How difficult it is to hear the Dharma! Chen (a person's name) was quite skilled in incantations. Everything he predicted came true. He once told Mengxun (a person's name), 'If ghosts enter the territory, there will surely be many disasters and plagues.' Mengxun did not believe him and wanted to see it for himself to verify. Chen then cast a spell on Mengxun. Mengxun was frightened upon seeing it. Chen said, 'You should purify yourself with sincerity and fasting, and use divine incantations to drive them away.' So he chanted spells for three days and said to Mengxun, 'The ghosts have already gone north.' At that time, the border guards saw ghosts, saying they saw hundreds of plague ghosts rushing away. Soon after, outside the northern border, many people died of the plague, but the territory within was safe. This was due to Chen's power. Mengxun respected Chen even more (from his biography). Renxu (a year in the sexagenary cycle) (3) (August, the emperor died) (3) (4) (11) (14) (7) Zhu Daosheng (a person's name) initially studied under Shigong (a person's name, i.e., Kumarajiva). The monks in Guanzhong all considered him divinely enlightened. At that time, the later chapters of the Nirvana Sutra had not yet arrived. Sheng said, 'Icchantikas (those who have severed their roots of goodness) will all become Buddhas. This sutra has not been fully translated.' Thereupon, the teachers of the texts accused Sheng of heresy and banished him. Sheng declared to the assembly, 'If what I say does not accord with the sutra's meaning, may I receive evil retribution in this very life. If it truly accords with the Buddha's mind, may I sit on a lion throne when I relinquish my life.' He then brushed off his robes and entered Tiger Hill Mountain in Wu. He set up stones as his disciples and lectured on the Nirvana Sutra. When he came to the part about icchantikas having Buddha-nature, he said, 'Does what I say accord with the Buddha's mind?' All the stones nodded in agreement. Later, he resided on Mount Lu, concealing himself among the rocks and caves. He heard that Chen had translated the later chapters of the Nirvana Sutra and brought them to Nanjing. It indeed said that icchantikas all have Buddha-nature. Sheng was greatly pleased and immediately began to lecture on it. Guihai (a year in the sexagenary cycle) (King of Yingyang) (First year of Yifu Jingping) (4) (5) (12) (15) (8) Zhou Xuzhi (a person's name) of Mount Lu died. He lived to be sixty-seven years old. Also, Zhang Quan (a person's name) died. He lived to be sixty-five. Cui Hao (a person's name), the Secretary of the Court of State of Wei, was slandered. Emperor Taiwu (a person's name, i.e., Emperor Taiwu of the Northern Wei Dynasty) ordered Hao to return to his residence as a commoner. He then cultivated the arts of taking elixirs and nourishing life. Initially, the Daoist Kou Qianzhi (a person's name) presented twenty scrolls of true scriptures to the King of Wei. The court and the public...

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未之信。浩獨師受其術。太武由是迎謙之。起天師道場。道徒由此而盛○孫道德常奉道。而年過五十。未有子息。有僧謂曰。必愿有兒。當志心誦觀音經。德遂不事道。而專歸誠觀音。忽有夢應。婦即有孕。遂產男焉(珠林)。甲子(宋文帝)(義隆元嘉元) (五) (六) (十三) (十六) (魏世祖)(太武帝燾始光元)

佛䭾什(此云覺壽)。于揚州。譯五分律三十四卷○魏太武初即位。亦遵太祖太宗崇信之業。每引高德沙門。與共談論。輿奉佛像。散華致敬(魏書)○涼曇無讖譯金光明經四卷。乙丑(二) (六) (夏昌承光元) (十四) (十七) (二)

廬山曇順法師示寂。壽七十九。夏赫連勃勃尊高己德。昧乎聖人之道。曰勃者佛也。吾為佛也。陳聖像於後坐。令沙門朝集。為己致拜。天罰有罪。是年為雷震而死。國亦尋滅(北山錄)○劉式之。造文殊金像。俄失之。夙夜祈請。經五年忽見佛座光發。式之因拂拭床帳。乃見失像儼然具存(感通傳)。丙寅(三) (七) (二) (十五) (十八) (三)

沙門慧琳。善談論。帝與議朝廷大事。遂參權要。賓客輻湊。琳遇賓客。填咽喧涼而已。孔顗慨然曰。遂有黑衣宰相(通鑑)○謝晦。為領軍將軍。鎮荊

【現代漢語翻譯】 現代漢語譯本： 不相信這件事。只有浩獨自跟隨謙之學習他的法術。太武帝因此迎接寇謙之，開始建立天師道場。道教徒由此變得興盛。孫道德經常信奉道教，但年過五十，還沒有子嗣。有僧人對他說：『如果希望有兒子，應當一心誦讀觀音經。』孫道德於是放棄道教，而專心歸依觀音。忽然有了夢兆，他的妻子就懷孕了，於是生了個男孩。（《珠林》）。甲子年（宋文帝義隆元嘉元年）（五）（六）（十三）（十六）（魏世祖太武帝拓跋燾始光元年） 佛陀什（意為覺壽），在揚州翻譯《五分律》三十四卷。魏太武帝剛即位時，也遵循太祖、太宗崇信佛教的傳統，經常召見有高尚品德的沙門，與他們共同談論佛法，用車輛運送佛像，散花致敬。（《魏書》）。涼國曇無讖翻譯《金光明經》四卷。乙丑年（二）（六）（夏昌承光元年）（十四）（十七）（二） 廬山曇順法師圓寂，享年七十九歲。夏國赫連勃勃尊崇自己的德行，不明白聖人的道理，說『勃』就是『佛』，我就是佛。在座位後面陳列聖像，命令沙門朝拜，向自己致敬。上天懲罰他的罪行，這年被雷劈死，國家也很快滅亡。（《北山錄》）。劉式之製造文殊菩薩金像，不久丟失了。他日夜祈禱，經過五年，忽然看見佛座發出光芒。劉式之因此拂拭床帳，就看見丟失的佛像完好地存在。（《感通傳》）。丙寅年（三）（七）（二）（十五）（十八）（三） 沙門慧琳善於談論，皇帝與他商議朝廷大事，於是參與重要權力。賓客聚集，慧琳接待賓客，只是喧鬧而已。孔顗感慨地說：『竟然有黑衣宰相了。』（《通鑑》）。謝晦擔任領軍將軍，鎮守荊州。

【English Translation】 English version: They did not believe it. Only Hao alone followed Kou Qianzhi (寇謙之, a Daoist reformer) to learn his techniques. Emperor Taiwu (太武帝, Emperor of Northern Wei) therefore welcomed Kou Qianzhi and began building the Daoist Temple of the Celestial Masters. Daoist followers became prosperous from this. Sun Daode (孫道德, a person's name) often practiced Daoism, but was over fifty years old and had no children. A monk said to him, 'If you wish to have a son, you should wholeheartedly recite the Guanyin Sutra.' Sun Daode then abandoned Daoism and devoted himself to Guanyin. Suddenly there was a dream omen, and his wife became pregnant, and then gave birth to a boy. (From 'Zhulin'). Jiazi Year (First year of the Yuanjia reign of Emperor Wen of Song) (五) (六) (十三) (十六) (First year of the Shiguang reign of Emperor Taiwu of Wei) Buddhaśeṣa (佛䭾什, meaning 'Awakened Longevity'), translated the 'Five-Part Vinaya' in thirty-four volumes in Yangzhou. When Emperor Taiwu of Wei first ascended the throne, he also followed the tradition of Emperors Taizu and Taizong in revering Buddhism, often summoning monks of high virtue to discuss the Dharma with him, transporting Buddha images in vehicles, and scattering flowers to pay respect. (From 'Wei Shu'). Tanwuchen (曇無讖, a Buddhist monk) of Liang translated the 'Golden Light Sutra' in four volumes. Yichou Year (二) (六) (First year of the Changcheng Guang reign of Xia) (十四) (十七) (二) The Dharma Master Tanshun (曇順, a Buddhist monk) of Mount Lu passed away at the age of seventy-nine. Helian Bobo (赫連勃勃, Emperor of Xia) of Xia revered his own virtue, not understanding the way of the sages, saying 'Bo' is 'Buddha', I am the Buddha. He displayed sacred images behind his seat, ordering monks to pay homage and bow to him. Heaven punished his sins, and he was struck by lightning and died that year, and the country was soon destroyed. (From 'Beishan Lu'). Liu Shizhi (劉式之, a person's name) made a golden statue of Manjushri (文殊, Bodhisattva of Wisdom), which was soon lost. He prayed day and night, and after five years, he suddenly saw light emanating from the Buddha's seat. Liu Shizhi then dusted the bed and curtains, and saw the lost statue perfectly preserved. (From 'Gantong Zhuan'). Bingyin Year (三) (七) (二) (十五) (十八) (三) The Shramana Huilin (慧琳, a Buddhist monk) was good at debate, and the emperor discussed important matters of the court with him, so he participated in important power. Guests gathered, and Huilin received guests, only making noise. Kong Yi (孔顗, a person's name) sighed and said, 'There is actually a prime minister in black robes.' (From 'Tongjian'). Xie Hui (謝晦, a person's name) served as General of the Vanguard, garrisoning Jingzhou.

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州。患沙門僧昌。于城內立塔。湫隘雉堞。躬役介夫。令肆其武勇。撞擊墮壞。龕像摧殞。欻有暴風連天。雲霧作昏。驍烈為之膽寒。晦蒙被塵土。以手拭去。膚隨指落。潰灡瘡痍。體無完肌。竟坐反狀。召檀道濟討之。兵潰擒送鄴都。斬于都市。夷其九族(北山錄)○涼曇無讖。譯經總十九部。百二十一卷。是年絕筆○神僧杯度。初出冀州。神力卓越。或扣冰而浴。或著屐上山。或徒行入市。惟荷一蘆圌子。有試舉者。十餘人不能舉。或見有四小兒者。(即四天王)廣陵李家。奉之頗久。忽索袈裟。李辨未至。度云暫出。至夜不歸。及覓之。在北巖下。鋪敗袈裟于地。臥之而死。頭前腳后。皆生蓮華。邑共葬之。后數日。有從北來云。見度負蘆圌。行向彭城。乃共開棺。惟見靴履。既至彭城。有黃欣者。深信佛法。見度拜請還家。家至貧。但麥飯而已。度甘之怡然。止得半年。忽語欣云。可覓蘆圌三十六枚。欣辦至列之庭中。度密封之。因語欣令開。錢帛皆滿。欣受之。皆為功德。一年度辭去。后東遊吳郡。見釣魚者。乞一干魚。手弄反覆。投水即活。又見網師。更從乞魚。綱師不與。度拾兩小石。投水中。俄有兩牛。斗其網。綱既碎敗。不復見牛。度游止無定。每分身。應人之供。吳郡民朱靈期。自高麗還。為風

【現代漢語翻譯】 現代漢語譯本 州。僧昌這個和尚作亂，在城內建造佛塔，但地勢狹窄，城墻低矮，他還親自役使士兵，讓他們逞兇鬥狠，撞擊毀壞佛塔，佛龕和佛像都被摧毀。突然間狂風大作，烏雲密佈，天色昏暗，那些驍勇的士兵也為之膽寒。他們被塵土矇蔽，用手擦拭，面板卻隨著手指脫落，傷口潰爛，全身沒有一塊完整的面板。最終因為謀反而被定罪，朝廷召檀道濟前去討伐，僧昌的軍隊潰敗，他被擒獲並送往鄴都處斬，還株連了他的九族。(出自《北山錄》) 涼朝的曇無讖（Dharmaksema）（譯經師）總共翻譯了十九部經典，共一百二十一卷，就在這一年停止了翻譯。 神僧杯度（Kalodayin），最初出現在冀州，擁有非凡的神力。有時鑿冰沐浴，有時穿著木屐上山，有時徒步進入鬧市，總是肩扛一個蘆葦編織的袋子（lu wei bian zhi de daizi）。有人嘗試舉起這個袋子，十幾個人都無法舉動。有人看見有四個小孩跟隨著他（即四大天王（Four Heavenly Kings））。廣陵的李家供奉他很久。忽然杯度索要袈裟，李家還沒準備好，杯度說要暫時出去一下，直到晚上都沒有回來。人們尋找他，發現他在北巖下，將破舊的袈裟鋪在地上，躺在上面去世了，頭部和腳部都長出了蓮花。當地人共同將他安葬。幾天後，有人從北方來，說看見杯度揹著蘆葦袋，走向彭城。於是人們打開棺材，只看見靴子和鞋子。到了彭城，有個叫黃欣的人，非常信仰佛法，看見杯度就拜請他回家。黃欣家非常貧窮，只能提供麥飯。杯度吃得很香甜，住了半年。忽然告訴黃欣，可以找來三十六個蘆葦袋。黃欣準備好后，將它們排列在庭院中。杯度將它們密封，然後告訴黃欣打開。裡面裝滿了錢財和絲綢。黃欣接受了這些財物，全部用來行善積德。一年後，杯度辭別離去。後來向東遊歷到吳郡，看見釣魚的人，向他們乞討一條幹魚，他拿在手裡翻來覆去地擺弄，然後扔進水裡，魚就活了。又看見一個漁夫在撒網，再次向他乞討魚，漁夫不給。杯度撿起兩塊小石頭，扔進水裡，一會兒就有兩頭牛，衝撞漁網，漁網被撞得粉碎，牛也不見了。杯度遊歷不定，經常分身，應各地人們的供養。吳郡的百姓朱靈期，從高麗（Goguryeo）回來，在海上遇到大風

【English Translation】 English version Zhou. The monk Sengchang caused trouble by building a pagoda inside the city, but the location was narrow and the city walls were low. He personally employed soldiers, allowing them to be violent and destructive, smashing and destroying the pagoda, shrines, and statues. Suddenly, a violent wind arose, dark clouds gathered, and the sky turned dark, causing even the bravest soldiers to be frightened. They were covered in dust, and when they wiped it away with their hands, their skin peeled off with their fingers, their wounds festered, and their bodies were without a single piece of intact skin. Eventually, he was convicted of treason, and the court summoned Tan Daoji to suppress him. Sengchang's army was defeated, he was captured and sent to Yedu to be executed, and his entire clan of nine generations was exterminated. (From 'Bei Shan Lu') Dharmaksema (Tanwuchen) of the Liang Dynasty translated a total of nineteen scriptures, comprising one hundred and twenty-one volumes, and ceased his translation work in this year. The divine monk Kalodayin (Beidu) first appeared in Ji Province, possessing extraordinary divine powers. Sometimes he would bathe in ice water, sometimes he would climb mountains wearing wooden clogs, and sometimes he would walk barefoot into the marketplace, always carrying a reed basket (lu wei bian zhi de daizi) on his shoulder. Some tried to lift this basket, but more than a dozen people could not lift it. Some saw four children following him (namely, the Four Heavenly Kings (Four Heavenly Kings)). The Li family of Guangling had been devoted to him for a long time. Suddenly, Beidu asked for a kasaya (robe), but the Li family had not prepared it yet. Beidu said he would go out for a while and did not return until night. People searched for him and found him under the North Cliff, spreading his tattered kasaya on the ground, lying on it and dying. Lotus flowers grew from both his head and feet. The local people jointly buried him. Several days later, someone came from the north and said they saw Beidu carrying the reed basket, heading towards Pengcheng. So people opened the coffin and only saw boots and shoes. Upon arriving in Pengcheng, a man named Huang Xin, who deeply believed in Buddhism, saw Beidu and bowed to invite him home. Huang Xin's family was very poor and could only offer barley rice. Beidu ate it with relish and stayed for half a year. Suddenly, he told Huang Xin to find thirty-six reed baskets. Huang Xin prepared them and arranged them in the courtyard. Beidu sealed them and then told Huang Xin to open them. They were filled with money and silk. Huang Xin accepted these riches and used them all for good deeds. A year later, Beidu bid farewell and left. Later, he traveled east to Wu County, saw fishermen fishing, and begged them for a dried fish. He played with it in his hands, turning it over and over, and then threw it into the water, and the fish came back to life. He also saw a fisherman casting a net and again begged him for fish, but the fisherman refused. Beidu picked up two small stones and threw them into the water, and soon two oxen appeared, colliding with the fishing net, smashing the net to pieces, and the oxen disappeared. Beidu traveled without a fixed abode, often appearing in multiple places at once, responding to the offerings of people everywhere. Zhu Lingqi, a resident of Wu County, returned from Goguryeo (Gaoli), encountered a great wind at sea

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飄舶。至一洲。見一寶寺。寺僧設食。乃拜其僧。乞速還鄉。僧云。去都二十萬餘裡。但能志心不憂不速。乃問期云。識杯度道人否。答曰識。因指壁有一囊。掛錫杖及缽云。此杯度者。今寄君缽與之。並作書著函中。復授青竹杖。令置舫前。閉船靜坐。必令速至。期回舫如所示。經三日至石頭淮而住。期入淮至朱雀。乃見杯度。度開書大笑曰。使我還那。取缽擲空。還接之云。我不見此缽。四千年矣。其時南州陳氏。奉度至虔。是日早出。至晚不還。遂絕跡矣。唯都下杯度。猶去來山邑。值人之病。咒之即愈。是年九月示寂。人葬之建康覆舟山。度闡化四十餘年。後有人時見之如故(本傳一本作朱齡石)。丁卯(四) (八) (三) (十六) (十九) (四)

釋智嚴。初請䟦陀入關。橫為秦僧所擯。嚴乃憩山東精舍。義熙十三年。宋武及王恢。延請還都。乃于東郊。起枳園寺。以居之。嚴前還於西域。所得梵經未譯。至是乃共寶云。譯普曜等經十部三十一卷。嚴清素寡慾。納衣蔬食。道化所被。幽顯咸服(本傳)○陶淵明卒。壽六十三。陶嘗作搜神錄。多載佛之靈驗○禪師元高。初居麥積山。與曇弘友善。得曇無毗之道。河南王世子曼。禮以為師。后游涼。蒙遜禮遇尤勤。魏太武遣使請。高入于平

【現代漢語翻譯】 現代漢語譯本： 有一個人乘船航行，到達一個島嶼。他看見一座寶寺，寺里的僧人正在準備齋飯。於是他向僧人禮拜，請求儘快返回家鄉。僧人說：『這裡距離都城有二十多萬里。只要你能專心致志，不憂慮速度，就能很快到達。』那人便問歸期。僧人問：『你認識杯度道人（Kapai Dhātu，一位有神通的僧人）嗎？』那人回答說認識。僧人便指著墻上掛著錫杖和缽盂的囊袋說：『這是杯度道人的東西。現在我把這個缽寄給你，你把它交給杯度道人，並把這封信放在信封裡。』僧人又授予他一根青竹杖，讓他把它放在船頭。然後封閉船艙，一定要讓船快速到達。那人按照僧人的指示返回船上。經過三天，船停靠在石頭淮。那人進入淮河，到達朱雀橋，見到了杯度道人。杯度道人打開信，大笑著說：『派人來讓我回去嗎？』他拿起缽拋向空中，又接住它，說：『我四千年來沒有見過這個缽了。』當時，南州陳氏供奉杯度道人到虔州。那天早上陳氏出門，直到晚上都沒有回來，從此就失去了軌跡。只有都城的杯度道人，仍然來往于山村，如果有人生病，他念咒就能治好。這年九月，杯度道人圓寂。人們將他安葬在建康覆舟山。杯度道人弘揚佛法四十多年。後來有人時常看見他，和以前一樣。（本傳一本作朱齡石）丁卯年（四）（八）（三）（十六）（十九）（四）

釋智嚴（Śramaṇa Zhiyan，一位僧人），最初邀請䟦陀（Buddhabhadra，一位譯經僧人）入關，卻被秦地的僧人排斥。智嚴於是隱居在山東的精舍。義熙十三年，宋武帝和王恢邀請他返回都城。於是在都城東郊，建造了枳園寺，讓他居住。智嚴之前返回西域，得到了一些梵文佛經，但沒有翻譯。到這時，他與寶云（Baoyun，一位譯經僧人）一起，翻譯了《普曜經》等十部佛經，共三十一卷。智嚴生活清貧，寡慾，穿著粗布衣服，吃蔬菜。他的道化所及，無論顯隱都信服。（本傳）陶淵明（Tao Yuanming，一位詩人）去世，享年六十三歲。陶淵明曾經寫過《搜神錄》，其中記載了很多關於佛的靈驗事蹟。禪師元高（Chan Master Yuangao，一位禪師），最初居住在麥積山，與曇弘（Tan Hong，一位僧人）友善，得到了曇無毗（Dharmapriya，一位僧人）的教導。河南王世子曼（Prince Man of Henan，一位王子）對他非常尊敬，尊他為老師。後來元高遊歷到涼州，蒙遜（Meng Xun，一位統治者）對他禮遇尤其優厚。魏太武帝（Emperor Taiwu of Wei，一位皇帝）派遣使者邀請他，元高進入了平城。

【English Translation】 English version: A person sailed in a boat and arrived at an island. He saw a precious temple, and the monks in the temple were preparing a meal. So he bowed to the monks and asked to return to his hometown as soon as possible. The monk said, 'It is more than 200,000 li (a Chinese unit of distance) from here to the capital. As long as you can concentrate and not worry about the speed, you will arrive soon.' The person then asked about the return date. The monk asked, 'Do you know the Taoist Kapai Dhātu (a monk with supernatural powers)?' The person replied that he knew him. The monk pointed to a bag hanging on the wall with a tin staff and alms bowl and said, 'This is Kapai Dhātu's thing. Now I will send this bowl to you, and you give it to Kapai Dhātu, and put this letter in the envelope.' The monk also gave him a green bamboo stick and told him to put it on the bow of the boat. Then close the cabin and be sure to let the boat arrive quickly. The person returned to the boat as instructed by the monk. After three days, the boat docked at Stone River. The person entered the river and arrived at the Zhuque Bridge, where he saw Kapai Dhātu. Kapai Dhātu opened the letter, laughed and said, 'Are you sending someone to ask me to go back?' He picked up the bowl and threw it into the air, then caught it and said, 'I haven't seen this bowl for four thousand years.' At that time, the Chen family of Nanzhou offered Kapai Dhātu to Qianzhou. That morning, the Chen family went out and did not return until night, and then disappeared. Only Kapai Dhātu in the capital still traveled to and from the mountain villages. If someone was sick, he could cure it by chanting mantras. In September of this year, Kapai Dhātu passed away. People buried him on Fuzhou Mountain in Jiankang. Kapai Dhātu promoted Buddhism for more than forty years. Later, some people often saw him, as before. (Biography 1 is also written as Zhu Lingshi) Dingmao Year (4) (8) (3) (16) (19) (4)

Śramaṇa Zhiyan (a monk) initially invited Buddhabhadra (a sutra translator) to enter the pass, but was rejected by the monks of Qin. Zhiyan then lived in seclusion in the Jing She in Shandong. In the thirteenth year of Yixi, Emperor Wu of Song and Wang Hui invited him to return to the capital. So in the eastern suburbs of the capital, Jiyuan Temple was built for him to live in. Zhiyan had previously returned to the Western Regions and obtained some Sanskrit Buddhist scriptures, but had not translated them. At this time, he and Baoyun (a sutra translator) translated ten Buddhist scriptures such as the Prabhavyuha Sutra, a total of thirty-one volumes. Zhiyan lived a simple life, with few desires, wearing coarse cloth clothes and eating vegetables. His Taoist influence was obeyed by both the visible and the invisible. (Biography) Tao Yuanming (a poet) died at the age of sixty-three. Tao Yuanming once wrote Sou Shen Ji (In Search of the Supernatural), which recorded many miraculous events about the Buddha. Chan Master Yuangao (a Chan master) initially lived in Maiji Mountain, was friendly with Tan Hong (a monk), and received the teachings of Dharmapriya (a monk). Prince Man of Henan (a prince) respected him very much and respected him as a teacher. Later, Yuangao traveled to Liangzhou, and Meng Xun (a ruler) treated him with special courtesy. Emperor Taiwu of Wei (an emperor) sent an envoy to invite him, and Yuangao entered Pingcheng.

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城。益加誠敬。命入東宮。令太子晃師事之(魏書)○沙門曇始(一曰惠始)。初師羅什。東晉孝武末。三輔人多宗之。宋武滅秦。留子義真鎮長安。夏赫連屈勾追敗之。道俗被坑戮。而惠始接刃無傷。屈勾大怒。召始於前。以佩劍自擊之。又不能害。乃懼而謝罪。百姓免其酷毒。始之力也。至是魏大武平赫連昌。始乃歸魏。多所化導。自初習禪。至於沒世。五十餘年。未嘗寢臥。跣行泥水。初不污足。色逾鮮白。世號白足阿練(高允作傳)○釋慧觀。初師廬山遠公。后入關師什公。觀思入玄微。時曰通情則生融上首。精難則觀肇第一。宋武甚重之。召止道場寺。至是文帝時召講法。戊辰(五) (西秦)(暮末永弘元) (夏定)(勝光元) (承玄元) (二十) (神[(廠-一)*(?/比/?)]傳)

帝造禪靈寺。常供千僧○曇良耶舍(此云時稱)。自元嘉。至京常入禪。或七日不起。初止鐘山道林。沙門寶誌。崇其禪法。舍譯藥王藥上觀無量壽二經。以二經是轉障秘術凈土洪因也○釋道冏。作普賢齋。有二僧來。禮佛出門。飛空而去。己巳(六) (二) (二) (二) (二十一) (二)(十月朔晝昏星現竟日)

天竺佛䭾䟦陀羅。示寂于建鄴。壽七十一(一云十二年卒者非)

【現代漢語翻譯】 城。更加誠懇敬重，命他進入東宮，讓太子晃拜他為師。（《魏書》） 沙門曇始（又名惠始），最初師從鳩摩羅什（Kumārajīva）。東晉孝武帝末年，關中地區很多人尊崇他。宋武帝消滅後秦，留下兒子義真鎮守長安。夏國的赫連屈丐追擊並打敗了他，僧人和百姓遭到屠殺。惠始在刀刃下卻毫髮無損。赫連屈丐大怒，召見惠始到面前，用佩劍親自砍他，仍然不能傷害他，於是感到恐懼而謝罪。百姓免於他的殘酷毒害，這是惠始的力量。到這時魏太武帝平定赫連昌，惠始於是歸順北魏，多有教化引導。自從最初學習禪定，直到去世，五十多年，未曾躺下睡覺，赤腳行走在泥水中，腳始終不被弄髒，臉色更加鮮明白皙，世人號稱白足阿練（Aranya，意為寂靜處修行者）。（高允為他作傳） 釋慧觀，最初師從廬山慧遠（Huiyuan）大師，後來入關中師從鳩摩羅什（Kumārajīva）大師。慧觀的思慮深入玄妙精微之處，當時人們說『通情達理則以生融為首，精研疑難則以觀肇第一』。宋武帝非常器重他，召他住在道場寺。到這時文帝時期召他講法。戊辰（五年）（西秦）（暮末永弘元年）（夏）（定勝光元年）（承玄元年）（二十年）（神[（廠-一）*（？/比/？)]傳） 帝建造禪靈寺，經常供養一千僧人。 曇良耶舍（Dharmayashas，意為時稱），從元嘉年間開始，到京城后經常入禪定，有時七天不起。最初住在鐘山道林寺，沙門寶誌推崇他的禪法。曇良耶舍翻譯了《藥王藥上觀》、《無量壽經》二經，因為這兩部經是轉變業障的秘術，是往生凈土的廣大因緣。 釋道冏，舉行普賢齋，有兩位僧人前來，禮佛出門后，飛昇天空而去。己巳（六年）（二年）（二年）（二年）（二十一年）（二年）（十月初一白天昏暗，星辰出現，持續整天） 天竺佛陀跋陀羅（Buddhabhadra），在建鄴圓寂，享年七十一歲（一說十二年去世的說法不正確）。

【English Translation】 City. [He] became even more sincere and respectful. [The emperor] ordered him to enter the Eastern Palace, instructing the Crown Prince Huang to study under him. (Wei Shu) The Shramana Tan Shi (also known as Hui Shi), initially studied under Kumārajīva. At the end of the reign of Emperor Xiaowu of the Eastern Jin Dynasty, many people in the Guanzhong region revered him. When Emperor Wu of the Song Dynasty destroyed the Later Qin, he left his son Yi Zhen to guard Chang'an. Helian Qugai of the Xia state pursued and defeated him, and monks and laypeople were massacred. However, Hui Shi was unharmed by the blades. Helian Qugai was furious and summoned Hui Shi before him, personally striking him with his sword, yet he could not harm him. He then became fearful and apologized. The people were spared from his cruel poison, which was due to Hui Shi's power. At this time, Emperor Taiwu of the Wei Dynasty pacified Helian Chang, and Hui Shi then submitted to the Northern Wei, where he greatly influenced and guided people. From the beginning of his practice of dhyana (禪定), until his death, for more than fifty years, he never lay down to sleep, walking barefoot in mud and water, yet his feet were never soiled, and his complexion became even more radiant and white. The world called him the White-Footed Aranya (meaning 'one who practices in a quiet place'). (Gao Yun wrote a biography for him) 釋Hui Guan, initially studied under Master Huiyuan of Mount Lu, and later entered Guanzhong to study under Master Kumārajīva. Hui Guan's thoughts delved into the profound and subtle. At that time, people said, 'In understanding emotions and reason, Sheng Rong is the foremost; in researching difficulties, Guan Zhao is the first.' Emperor Wu of the Song Dynasty greatly valued him, summoning him to reside at the Daochang Temple. At this time, during the reign of Emperor Wen, he was summoned to lecture on the Dharma. Wu Chen (5th year) (Western Qin) (Mumo Yonghong 1st year) (Xia) (Ding Sheng Guang 1st year) (Cheng Xuan 1st year) (20th year) (Shen [(廠-一)*(?/比/?)] Biography) The Emperor built the Chanling Temple, regularly providing offerings to a thousand monks. 曇良耶舍Dharmayashas (meaning 'Time's Praise'), from the Yuanjia era, often entered dhyana (禪定) after arriving in the capital, sometimes not rising for seven days. Initially, he resided at the Daolin Temple on Zhongshan Mountain. The Shramana Baozhi admired his dhyana practice. Dharmayashas translated the 'Bhaisajyaraja and Bhaisajyasamudgata Sutra' and the 'Amitayurdhyana Sutra', because these two sutras are secret techniques for transforming karmic obstacles and are vast causes for rebirth in the Pure Land. 釋Dao Jiong held the Universal Worthy (Samantabhadra) vegetarian feast. Two monks came, paid homage to the Buddha, and flew into the sky as they left the gate. Ji Si (6th year) (2nd year) (2nd year) (2nd year) (21st year) (2nd year) (On the first day of the tenth month, the daytime was dark, and stars appeared, lasting all day) The Indian Buddhabhadra passed away in Jianye at the age of seventy-one (one account says he died at twelve years old, which is incorrect).

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。師譯經十三部百二十五卷○涼釋智猛。游自西域。往返二十年。同伴十五人。唯猛與靈纂二人達耳。猛譯泥洹經二十卷○曇無讖。神異既多。魏主聞名。思一瞻禮。遣使來迎。涼王不許。魏主再遣高平公李順䇿。拜蒙遜涼王。加九錫。諭之曰。曇無讖道德廣大。朕思一見。可馳驛送至。遜曰。臣事朝廷無所負。此臣師也。有死則已。欲往則不可也。順曰。朝廷欽王忠義故。顯加殊禮。今乃以一道人。虧損大功。不忍一朝之忿。吐所不當言。失朝廷待遇之意。切為大王不取也。遜曰。如公之言誠美。第恐情不副此耳。遜竟不遣讖。於是魏主衘之○涼主蒙遜。初于涼州南百里琢石崖。設佛像。或石或塑。千變萬化。遜又為母造丈六石像。在於山寺。是年因子世興。攻罕而亡。乃謂事佛無靈。毀寺逐僧。時將士入寺禮拜。此像涕淚交流。士驚還說之。遜親往視像。淚下若泉。即稽首禮謝。敬僧設會。倍更精虔(感通錄)○釋僧苞。建普賢齋。感祥瑞。行業彌厲。庚午(七) (三) (二十二) (三)

天竺求那䟦摩(此云功德鎧)。初遜國出家。屬國諸王。皆授其歸戒。游阇婆國。其王欲出家事之。群臣固請不可。乃令國中曰。若率土奉和尚歸戒。即從爾請。於是其國臣民。稽首遵命。元嘉初。文帝聞名

【現代漢語翻譯】 現代漢語譯本：師譯經十三部，一百二十五卷。涼代的釋智猛，從西域遊歷歸來，往返二十年，同伴十五人，只有智猛與靈纂二人到達。智猛翻譯了《泥洹經》二十卷。曇無讖，神異事蹟很多，魏主聽聞其名，想一睹尊容，派遣使者來迎接。涼王不答應。魏主再次派遣高平公李順，冊拜蒙遜為涼王，加九錫，告諭他說：『曇無讖道德廣大，朕想見一面，可以快馬加鞭送他來。』蒙遜說：『臣侍奉朝廷沒有虧欠，這是臣的老師，有死而已，想讓他去是不可能的。』李順說：『朝廷欽佩大王忠義，所以給予特殊禮遇，現在卻因為一個道人，損害大功，不忍一時的憤怒，說出不該說的話，辜負朝廷的待遇之意，實在為大王不取。』蒙遜說：『如您所說誠然美好，只是恐怕實情並非如此。』蒙遜最終沒有派遣曇無讖，於是魏主懷恨在心。涼主蒙遜，起初在涼州南百里琢石崖，設定佛像，或石或塑，千變萬化。蒙遜又為母親建造丈六石像，在山寺中。這年因為兒子世興，攻打罕國而滅亡，於是說事奉佛沒有靈驗，毀壞寺廟驅逐僧人。當時將士進入寺廟禮拜，佛像涕淚交流，將士驚恐地回去稟告。蒙遜親自前往觀看佛像，眼淚像泉水一樣流下，立即叩頭禮拜謝罪，尊敬僧人設齋供養，更加精進虔誠（感通錄）。釋僧苞，建立普賢齋，感應到祥瑞，修行更加精進。庚午年（七）（三）（二十二）（三）。 天竺的求那跋摩（Gunabhadra，意為功德鎧），起初在遜國出家，屬國諸王，都接受他的歸戒。遊歷阇婆國，其國王想出家侍奉他，群臣堅決請求不可。於是命令國內說：『如果全國上下都奉和尚的歸戒，就聽從你們的請求。』於是其國臣民，叩頭遵從命令。元嘉初年，文帝聽聞其名。

【English Translation】 English version: The master translated thirteen sutras in one hundred and twenty-five volumes.釋智猛(Sh釋智猛 Zhi Meng) of the Liang dynasty, traveled from the Western Regions, returning after twenty years. Of the fifteen companions, only Zhi Meng and 靈纂(Ling Zuan) arrived. Zhi Meng translated the Nirvana Sutra in twenty volumes. 曇無讖(Dharmakshema), had many miraculous events, the Wei ruler heard of his name and desired to see him, sending envoys to welcome him. The Liang king did not allow it. The Wei ruler again sent 高平公李順(Gao Ping Gong Li Shun), to appoint 蒙遜(Meng Xun) as the Liang king, adding the Nine Bestowments, and told him: '曇無讖(Dharmakshema)'s virtue is vast, I wish to see him, you can send him quickly.' Meng Xun said: 'Your subject serves the court without fault, this is my teacher, death is the only option, it is impossible to send him.' Li Shun said: 'The court admires your loyalty, therefore giving special treatment, but now because of a Daoist, damaging great achievements, unable to bear a moment's anger, saying what should not be said, failing the court's intention of treatment, I advise the king not to do this.' Meng Xun said: 'What you say is indeed good, but I fear the reality is not so.' Meng Xun ultimately did not send 曇無讖(Dharmakshema), so the Wei ruler held a grudge. The Liang ruler 蒙遜(Meng Xun), initially set up Buddha statues at 琢石崖(Zhuo Shi Ya), a hundred miles south of 涼州(Liang Zhou), either stone or clay, with countless variations. Meng Xun also built a sixteen-foot stone statue for his mother, in the mountain temple. This year, because his son 世興(Shi Xing) attacked and destroyed 罕國(Han Guo), he said that serving the Buddha was not effective, destroying temples and expelling monks. At that time, soldiers entered the temple to worship, and the statue shed tears, the soldiers were frightened and reported it. Meng Xun personally went to see the statue, tears flowing like a spring, immediately kowtowing and apologizing, respecting the monks and holding a feast, becoming more diligent and devout (Records of 感通(Gan Tong)). 釋僧苞(Shi Seng Bao), established the Universal Worthy Fast, sensing auspicious omens, and his practice became more diligent. Gengwu year (7) (3) (22) (3). 求那跋摩(Gunabhadra, meaning 'Armor of Merit') of 天竺(India), initially left home in 遜國(Sun Country), the kings of the affiliated countries all received his precepts of refuge. He traveled to 阇婆國(Java), its king wanted to leave home to serve him, the ministers firmly requested that it was not allowed. So he ordered the country, 'If the whole country upholds the monk's precepts of refuge, then I will listen to your request.' So the country's citizens, kowtowed and obeyed the order. In the early years of 元嘉(Yuanjia), Emperor 文(Wen) heard of his name.

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。遣使航海。往阇婆邀之。附舶抵廣州。詔聽乘驛詣闕。師至始興。留期年。于寺壁𦘕定光布發等像。夜輒有光。師常在定。累日不出。或致雨不沾。或履泥不濕。或值虎以杖弄而去。靈異無方。道俗歸敬(本傳)○阇婆國王。遣使奉表曰。宋國大主吉祥天子。教化種智。安隱眾生。我雖在遠。亦沾靈潤(統紀)。辛未(八) (西秦)(為夏滅) (夏)(為魏滅) (義和元) (昭成帝)(弘)(太興元) (四)

求那䟦摩。帝有旨促之赴京。正月至金陵引對。帝迓勞殊勤。時召之問道。一日問曰。寡人常欲持齋不殺。以身應物。不獲所愿。師幸教之。摩曰。道在心不在事。法由己不由人。且帝王所修與匹夫異。匹夫倘不克己苦節。何以為用。帝王以四海為家。萬民為子。出一嘉言。則士庶咸悅。布一善政。則人臣以和。形不夭命。役不勞力。則風雨時。若百穀滋繁。以此持齋。齋亦大矣。以此不殺。利亦多矣。安在輟半日之餐。全一禽之命。然後為弘濟耶。帝撫幾嘆曰。俗迷遠理。僧滯近教。如師之言。可論天人之際矣。帝自是尊之為師。命居祇洹寺。供給隆厚。繼而於寺講法華經。並十地品。帝率公卿。日集座下。法席之盛。前此未聞也。摩即于寺。譯菩薩善戒經等十八卷○河東蒲坂城中火災。

【現代漢語翻譯】 現代漢語譯本：派遣使者航海，前往阇婆（Java，古國名）邀請他。他搭乘商船抵達廣州，朝廷下詔允許他乘坐驛站的馬車前往都城。菩提跋摩（Gunabhadra）到達始興，在那裡停留了一年。他在寺廟的墻壁上畫了定光佛（Dipankara Buddha）布發掩泥等畫像，夜晚經常有光芒出現。菩提跋摩經常入定，連續幾天都不出來。有時遇到下雨卻不沾濕身體，有時踩在泥里卻不沾泥，有時遇到老虎就用手杖戲弄著離開，他的靈異事蹟數不勝數，僧人和俗人都歸順敬仰。（本傳記載）阇婆國王派遣使者上表說：『宋國偉大的君主，吉祥的天子，用智慧教化眾生，使他們安樂。我雖然身處遙遠的地方，也沾染了您的恩澤。』（《統紀》記載）。辛未年（八）(西秦)（被夏國滅亡）(夏)（被魏國滅亡）(義和元) (昭成帝) (弘) (太興元) (四) 求那跋摩（Gunabhadra）。皇帝下旨催促他前往京城。正月到達金陵，皇帝親自接見並慰勞他，非常勤勉。當時經常召見他詢問佛法。有一天，皇帝問道：『我經常想持齋不殺生，但要以身處理政務，不能如願。希望法師能教導我。』求那跋摩回答說：『道在於心，不在於事；佛法由自己決定，不由他人決定。而且帝王所修行的與普通百姓不同。普通百姓如果不剋制自己，嚴格要求自己，就沒有什麼用處。帝王以天下為家，以萬民為子民。說出一句好的話，百姓都會高興；頒佈一項好的政策，臣子們都會和諧。刑罰不冤殺人命，徭役不勞民傷財，這樣就能風調雨順，五穀豐登。用這樣的方式持齋，齋戒就非常大了；用這樣的方式不殺生，利益就非常多了。哪裡需要在減少半天的飲食，保全一隻鳥的性命，然後才算是弘揚慈悲呢？』皇帝拍著桌子感嘆說：『世俗之人迷惑于深遠的道理，僧人拘泥於眼前的教條。像法師您說的話，可以用來探討天人之際的道理啊！』皇帝從此尊稱他為老師，命他住在祇洹寺（Jetavana），供給非常豐厚。後來他在寺里講解《法華經》（Lotus Sutra）以及《十地品》（Dasabhumika Sutra）。皇帝率領公卿大臣，每天都聚集在座下聽講，法會之盛大，前所未有。求那跋摩就在寺里翻譯了《菩薩善戒經》（Bodhisattva Pratimoksha Sutra）等十八卷。河東蒲坂城中發生了火災。

【English Translation】 English version: He dispatched envoys by sea to invite him from Java (an ancient kingdom). He arrived in Guangzhou aboard a merchant ship. An imperial edict was issued, allowing him to travel to the capital by express post. Gunabhadra arrived in Shixing, where he stayed for a year. He painted images of Dipankara Buddha spreading his hair to cover the mud and other figures on the temple walls, which often emitted light at night. Gunabhadra was often in meditation, remaining secluded for days. Sometimes he would be untouched by rain, or his feet would not get wet in the mud. On one occasion, he encountered a tiger and playfully teased it with his staff before leaving. His miraculous deeds were countless, and both monks and laypeople revered him. (From his biography) The King of Java sent an envoy to present a memorial, saying: 'The great sovereign of the Song Dynasty, the auspicious Son of Heaven, teaches and transforms with wisdom, bringing peace and happiness to all beings. Although I am far away, I also benefit from your spiritual grace.' (From the Comprehensive Records). The year Xinwei (8) (Western Qin) (destroyed by Xia) (Xia) (destroyed by Wei) (Yihua Yuan) (Emperor Zhaocheng) (Hong) (Taixing Yuan) (4) Gunabhadra. The emperor issued an edict urging him to go to the capital. In the first month, he arrived in Jinling, where the emperor personally received and comforted him with great diligence. At that time, he was often summoned to inquire about the Dharma. One day, the emperor asked: 'I often wish to observe a vegetarian diet and abstain from killing, but I must attend to state affairs and cannot fulfill this wish. I hope the master can instruct me.' Gunabhadra replied: 'The Way lies in the heart, not in actions; the Dharma is determined by oneself, not by others. Moreover, the practice of an emperor is different from that of ordinary people. If ordinary people do not restrain themselves and strictly demand of themselves, they are of little use. The emperor takes the whole world as his home and all people as his children. If he utters a good word, the people will be happy; if he promulgates a good policy, the ministers will be harmonious. If punishments do not unjustly kill people and labor does not burden the people, then the weather will be favorable and the five grains will flourish. If you observe a vegetarian diet in this way, the abstinence will be very great; if you abstain from killing in this way, the benefits will be very many. Where is the need to reduce half a day's meal and save the life of a bird, and then consider it to be promoting great compassion?' The emperor struck the table and exclaimed: 'Worldly people are deluded by profound principles, and monks are attached to immediate precepts. Your words, Master, can be used to discuss the relationship between heaven and man!' From then on, the emperor revered him as his teacher and ordered him to reside in Jetavana Monastery, with generous provisions. Later, he lectured on the Lotus Sutra and the Dasabhumika Sutra at the monastery. The emperor led the dukes and ministers, gathering under his seat every day to listen to the lectures. The grandeur of the Dharma assembly was unprecedented. Gunabhadra then translated the Bodhisattva Pratimoksha Sutra and eighteen other volumes at the monastery. A fire broke out in the city of Puban in Hedong.

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民居蕩盡。唯寺塔不焚。而民家經像亦不燒。一城敬信(冥符記)○西秦四主。四十七年。譯經一百餘卷(釋教錄)。壬申(九) (北涼二) (北燕二) (魏延和元)

竺道生。還都止青園寺。宋文帝深加欽重。因幸大莊嚴寺設大會。帝親同眾。御于地筵。下食良久。眾疑日昃。帝曰日始午耳。生即曰。白日麗天。天言始中。何得非中。舉缽便食。一眾從之。帝大悅。詔留生都下。一時巨公王弘范泰顏延之。並挹敬風猷。從之問道。至甲戌十一年十一月。于廬山精舍。升於法座。神色開明。德音俊發。論議數番。窮理盡妙。觀聽之眾。莫不悟悅。必見麈尾紛然而墜。端坐正容隱幾而化。壽八十。生有疏論。世皆寶焉(本傳)○尼智通。嫁為梁氏妻。搗練素經衣。其兒遍體爛瘡。出蟲而死(法苑)。癸酉(十) (四月蒙遜卒子牧犍立)(永和元) (三) (二)

初孟顗。事佛情懇。每為謝靈運所輕。運謂顗曰。生天須在靈運前。成佛必在靈運后。顗衘之。至是靈運降為臨川內史。徙廣州而卒。年四十九。臨終有詩云。萋萋后霜柏。納納衘風菌。邂逅竟既時。修短非所愍。恨我君子志。不得巖上泯。送心正覺前。斯痛久已忍。云云(弘明集等)○三月曇無讖。知涼將滅。固辭西歸。涼主遜怒

【現代漢語翻譯】 現代漢語譯本：居民的房屋幾乎都被燒燬了，只有寺廟和佛塔沒有被焚燒。而百姓家中的佛經佛像也沒有被燒燬。整個城市都敬奉神佛（冥冥之中有神靈保佑的記號）。西秦的四位君主，統治了四十七年，翻譯了一百多卷佛經（出自《釋教錄》）。壬申年（這一年是北涼的第二年，北燕的第二年，也是北魏延和元年）。

竺道生（Zhu Daosheng）回到都城，住在青園寺。宋文帝（Emperor Wen of Song）對他非常敬重。文帝在大莊嚴寺（Dazhuangyan Temple）舉辦大型法會，親自和眾人一起坐在地上。過了很久，大家懷疑太陽已經偏西。文帝說：『太陽才到正午啊。』竺道生立刻說：『太陽照耀天空，天空說才是正中，怎麼能說不是正中呢？』說完拿起缽就開始吃飯。大家都跟著他一起吃飯。文帝非常高興，下詔讓竺道生留在都城。當時的名公貴族，如王弘（Wang Hong）、范泰（Fan Tai）、顏延之（Yan Yanzhi）等，都敬仰他的風範，向他請教佛法。到了甲戌十一年十一月，竺道生在廬山精舍（Lushan Retreat）登上法座，神色開朗，聲音洪亮，議論多次，窮盡佛理的精妙之處。聽眾無不領悟喜悅。隨後，大家看到他手中的麈尾（zhuwei，一種拂塵）掉落，他端坐著，面容安詳，靠著幾案圓寂了，享年八十歲。竺道生有很多論疏，世人都非常珍視（出自《本傳》）。尼姑智通（Zhitong），嫁給梁氏為妻，她用搗練過的白色絲綢做僧衣。她的兒子全身長滿潰爛的瘡，生出蟲子而死（出自《法苑珠林》）。癸酉年（這一年是蒙遜去世，他的兒子蒙牧犍繼位），也是永和元年。

當初，孟顗（Meng Yi）信奉佛法非常虔誠，但常常被謝靈運（Xie Lingyun）輕視。謝靈運對孟顗說：『往生天界，你一定在我謝靈運之前；成就佛果，你一定在我謝靈運之後。』孟顗對此耿耿於懷。到了這個時候，謝靈運被貶為臨川內史，後來又被流放到廣州而去世，享年四十九歲。臨終前他寫詩說：『茂盛的晚霜中的柏樹，瑟瑟發抖地含著風中的菌類。相遇最終到了盡頭，壽命長短不值得憐憫。遺憾我君子的志向，不能在山巖上消磨。將心送往正覺之前，這種痛苦早就忍受了。』等等（出自《弘明集》等）。三月，曇無讖（Tanwuchen）知道北涼將要滅亡，堅決辭別要西歸。北涼的君主沮渠蒙遜（Juqu Mengxun）非常憤怒。

【English Translation】 English version: The residences of the people were almost entirely burned down, only the temples and pagodas were not burned. And the Buddhist scriptures and images in the homes of the people were also not burned. The entire city revered the deities (a sign of divine protection in the unseen realm). The four rulers of Western Qin reigned for forty-seven years and translated more than one hundred volumes of Buddhist scriptures (from the Shi Jiao Lu). Ren Shen year (this year was the second year of Northern Liang, the second year of Northern Yan, and the first year of the Yanhe era of Northern Wei).

Zhu Daosheng returned to the capital and resided in Qingyuan Temple. Emperor Wen of Song deeply respected him. The Emperor held a large Dharma assembly at Dazhuangyan Temple, personally sitting on the ground with the assembly. After a long time, the assembly suspected that the sun had already declined. The Emperor said, 'The sun is only at noon.' Zhu Daosheng immediately said, 'The white sun shines in the sky, and the sky says it is just noon, how can it not be noon?' He then picked up his bowl and began to eat. The entire assembly followed him in eating. The Emperor was very pleased and issued an edict for Zhu Daosheng to remain in the capital. At that time, prominent officials such as Wang Hong, Fan Tai, and Yan Yanzhi all admired his virtue and sought his teachings. In the eleventh year of Jiaxu, in November, Zhu Daosheng ascended the Dharma seat at Lushan Retreat, his expression clear and bright, his voice resonant, discussing repeatedly, exhausting the subtleties of Buddhist principles. The audience was filled with understanding and joy. Subsequently, everyone saw the zhuwei (a type of duster) in his hand fall, and he sat upright, his face serene, leaning on the armrest and passed away, at the age of eighty. Zhu Daosheng had many commentaries, which the world greatly treasured (from Ben Zhuan). The nun Zhitong married into the Liang family, and she used bleached white silk to make monastic robes. Her son was covered in festering sores, from which worms emerged, and he died (from Fa Yuan Zhu Lin). Gui You year (this year was when Mengxun died and his son Meng Muqian succeeded him), also the first year of Yonghe.

Initially, Meng Yi was very devout in his belief in Buddhism, but he was often looked down upon by Xie Lingyun. Xie Lingyun said to Meng Yi, 'You will be reborn in the heavens before me, Xie Lingyun; you will attain Buddhahood after me, Xie Lingyun.' Meng Yi resented this. At this time, Xie Lingyun was demoted to the Prefect of Linchuan, and later exiled to Guangzhou where he died, at the age of forty-nine. On his deathbed, he wrote a poem saying, 'The lush cypress in the late frost, tremblingly holds the fungus in the wind. Meeting has finally come to an end, the length of life is not worth pitying. I regret my gentleman's aspirations, unable to wear away on the mountain rocks. Sending my heart before perfect enlightenment, this pain has long been endured.' And so on (from Hong Ming Ji etc.). In March, Tanwuchen knew that Northern Liang was about to perish and firmly declined to return west. Juqu Mengxun, the ruler of Northern Liang, was very angry.

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其去。已密遣刺客。中路害之。初讖出關日。謂送者曰。業期至矣。雖上聖。不能逃也。未幾遜心愧悔。白日見鬼。以劍刺之。四月遜卒。國亦尋滅(僧傳)○釋僧弼。嘗從羅什參譯。乃隨處闡化。及居楚郢。訓誘經戒。大化江表。涼王蒙遜。嘗遣使遺䞋通敬。後下都止彭城寺。文皇器重。每延講說。是年示寂。甲戌(十一) (二) (四) (三)

僧伽䟦摩(此云眾鎧)。譯毗曇等論二十四卷。並文義詳允。梵宋不差○僧伽羅多哆(此云眾濟)。自景平中。至京宴坐林下。翩然往來。世莫親疏。至是卜居鐘山。剪棘開榛。造立精舍。即宋熙是也(釋教錄)。○十一月法綱法師卒。(弘明集釋慧琳有誄)○釋慧靜。游化徐兗。貌黑而識遠。時洛有道經。與靜齊名。而耳長大。時曰洛下大長耳。河東黑如墨。有問無不酬。有酬無不塞(詳見傳)○北涼安陽侯沮渠京聲。蒙遜弟也。有清慧。譯戒本等經二十二卷(釋教錄)。乙亥(十二) (三) (五) (太延元)

釋慧睿。初游西域。還憩廬山師遠公。俄入關從什公言稟。后適宋京。止烏衣寺。講說眾經。皆思徹言表。彭城王義康。請以為師。祇奉戒法。是年示寂。壽八十五○釋道昺示寂。壽七十一○京尹蕭謨之。上言。佛化被于中國。已歷四

【現代漢語翻譯】 現代漢語譯本： 其去。蒙遜（北涼君主）已經秘密派遣刺客，在半路加害於他。當初沮渠京聲（安陽侯）出關之日，對送行的人說：『我的業報之期到了，即使是聖人，也不能逃脫。』沒過多久，蒙遜內心愧疚後悔，白天看見鬼，用劍刺鬼。四月，蒙遜去世，北涼國也隨即滅亡（出自《僧傳》）。 釋僧弼（僧人）。曾經跟隨鳩摩羅什（譯經大師）參與翻譯佛經，於是隨處弘揚佛法。等到居住在楚郢一帶，教導人們學習經書和戒律，大大地教化了江表地區。涼王蒙遜，曾經派遣使者贈送禮物以表達敬意。後來到京都，住在彭城寺。文皇（指皇帝）器重他，經常請他講經說法。這年圓寂。 僧伽䟦摩（Sanghabharman）（此云眾鎧）。翻譯《毗曇》等論著二十四卷，文辭和義理都詳細允當，梵文和宋朝的譯本沒有差別。 僧伽羅多哆（Sangharatata）（此云眾濟）。從景平年間開始，到京城在林下靜坐。輕快地來來往往，世人不知道他的親疏關係。到這時在鐘山選擇居住的地方，砍除荊棘，開墾荒地，建造精舍，就是宋熙寺。 十一月，法綱法師去世。（《弘明集》中釋慧琳有誄文） 釋慧靜（僧人）。遊歷教化徐州、兗州一帶，外貌黝黑但見識深遠。當時洛陽有位道士，與慧靜齊名，而耳朵很大，當時人說『洛陽大長耳，河東黑如墨』。有人提問沒有不回答的，有人酬謝沒有不接受的（詳細情況見傳記）。 北涼安陽侯沮渠京聲（Juqu Jingsheng），是蒙遜的弟弟，有清明的智慧，翻譯《戒本》等經書二十二卷（出自《釋教錄》）。 釋慧睿（僧人）。起初遊歷西域，回來后在廬山拜訪慧遠法師。不久進入關中，跟隨鳩摩羅什學習佛法。後來到宋京，住在烏衣寺，講說各種經書，都能思慮透徹，言語表達精妙。彭城王劉義康，請他作為老師，恭敬地奉行戒律。這年圓寂，享年八十五歲。 釋道昺（僧人）圓寂，享年七十一歲。 京尹蕭謨之上書說，佛法教化在中國流傳，已經經歷了很長時間。

【English Translation】 English version: Thereupon, Mengxun (ruler of Northern Liang) secretly dispatched an assassin to harm him on the way. Earlier, on the day Juqu Jingsheng (Marquis of Anyang) left the pass, he said to those who saw him off, 'The time of my karmic retribution has arrived. Even a sage cannot escape it.' Not long after, Mengxun felt remorse and regret, and saw ghosts in broad daylight, stabbing at them with his sword. In the fourth month, Mengxun died, and the state of Northern Liang was soon destroyed (from 'Biographies of Eminent Monks'). The monk Shi Sengbi. He once participated in the translation of Buddhist scriptures with Kumarajiva (a great translator of scriptures), and thus propagated Buddhism everywhere. When he resided in the Chu and Ying areas, he taught people to study scriptures and precepts, greatly influencing the Jiangbiao region. King Mengxun of Liang once sent envoys with gifts to express his respect. Later, he went to the capital and resided in Pengcheng Temple. Emperor Wen (referring to the emperor) valued him and often invited him to lecture on the scriptures. He passed away this year. Sanghabharman (meaning 'Armor of the Sangha'). Translated twenty-four volumes of treatises such as the 'Abhidhamma', with detailed and appropriate wording and meaning, with no difference between the Sanskrit and Song Dynasty versions. Sangharatata (meaning 'Assembly Savior'). From the Jingping era, he went to the capital and sat in meditation under the trees. He came and went swiftly, and the world did not know his relationships. At this time, he chose a place to live in Zhongshan, clearing thorns and opening up wasteland to build a monastery, which is Songxi Temple. In November, Dharma Master Fagang passed away. (Shi Huilin has an elegy in the 'Hongming Collection') The monk Shi Huijing traveled and taught in the Xu and Yan areas, with a dark appearance but far-reaching knowledge. At that time, there was a Taoist priest in Luoyang who was as famous as Huijing, and had large ears. People at the time said, 'The big ears of Luoyang, as black as ink in Hedong.' He answered every question and accepted every offering (see the biography for details). Juqu Jingsheng, Marquis of Anyang of Northern Liang, was the younger brother of Mengxun, and had clear wisdom. He translated twenty-two volumes of scriptures such as the 'Pratimoksha' (from 'Records of Buddhist Teachings'). The monk Shi Huirui initially traveled to the Western Regions, and upon returning, visited Dharma Master Huiyuan at Mount Lu. Soon after, he entered Guanzhong and studied Buddhism with Kumarajiva. Later, he went to Songjing and resided in Wuyi Temple, lecturing on various scriptures, all with thorough thought and exquisite expression. Prince Liu Yikang of Pengcheng invited him to be his teacher, respectfully observing the precepts. He passed away this year at the age of eighty-five. The monk Shi Daobing passed away at the age of seventy-one. Xiao Mozhi, the magistrate of the capital, submitted a memorial saying that the Buddhist teachings have been spread in China for a long time.

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代。形像塔寺。所在千數。請自今欲造塔寺者。皆當預報。乃得為之。帝不允(宋史)○帝問侍中何尚之吏部羊元保曰。朕無暇讀經。因果之事。昧然未究。以卿輩時彥率皆信敬。范泰謝靈運。皆言。六經法度。本任濟世。必求妙道。當以佛經為指南。比見顏延之析達性論。宗炳難白黑論。其說大明至理。若使率土之民。皆淳此化。則朕坐致太平矣。昨蕭謨之請制。即以相示委卿增損。必有以戒遏浮淫。無傷弘獎者。乃當著耳。尚之對曰。悠悠之徒。間不敬信。以臣庸陋。實有愚勤。然前代群英。則不負明詔矣。渡江以來。王導周顗庾亮王蒙謝安郄超王坦王恭謝尚戴逵郭文孫綽等。或宰輔冠冕。或人倫羽儀。或致情天人之際。或抗跡雲霞之表。靡不歸依。慧遠云。釋迦之化無所不可。適道固自教源濟俗。亦為要務。切味此言。有契至理。何則百家之鄉。十人持五戒。則十人淳謹。千室之邑。百人修十善。則百人和睦。傳此風教。以周寰區。編戶千億。則仁人百萬。夫能行一善。則去一惡。去一惡則息一刑。一刑息於家。萬刑息於國。此明詔所謂坐致太平者是也。故圖澄適趙。二石減暴。靈塔放光。符健損虐。神道助化。昭然可觀。謨之請制。不謂全非。但傷蠹道俗。本在無行僧尼。然而情偽難分。去取未易耳。至土木

【現代漢語翻譯】 現代漢語譯本： 『代。形像塔寺。所在千數。請自今欲造塔寺者。皆當預報。乃得為之。』（宋史）——（當時）各地興建了數以千計的佛塔和寺廟。請允許從今以後想要建造佛塔寺廟的人，都必須事先申報，才能夠建造。皇帝沒有允許。（出自《宋史》) 『帝問侍中何尚之吏部羊元保曰。朕無暇讀經。因果之事。昧然未究。以卿輩時彥率皆信敬。范泰謝靈運。皆言。六經法度。本任濟世。必求妙道。當以佛經為指南。比見顏延之析達性論。宗炳難白黑論。其說大明至理。若使率土之民。皆淳此化。則朕坐致太平矣。昨蕭謨之請制。即以相示委卿增損。必有以戒遏浮淫。無傷弘獎者。乃當著耳。』——皇帝問侍中何尚之、吏部羊元保說：『我沒有時間閱讀佛經，對於因果報應的事情，還不太瞭解。但是你們這些當世賢才都信奉敬重佛教。范泰、謝靈運都說，儒家的六經法度，本來是爲了治理社會，如果一定要尋求精妙的道理，應當以佛經作為指導。之前我看到顏延之的《析達性論》、宗炳的《難白黑論》，他們的學說闡明了深刻的道理。如果能使天下的百姓，都純樸地接受這種教化，那麼我就可以安坐而使天下太平了。昨天蕭謨之請求制定（管理僧侶的）制度，我已經把他的奏章給你們看了，委託你們增刪修改，一定要有能夠警戒和遏制虛浮淫逸的內容，又不能傷害到弘揚佛法的內容，這才可以。』 『尚之對曰。悠悠之徒。間不敬信。以臣庸陋。實有愚勤。然前代群英。則不負明詔矣。渡江以來。王導周顗庾亮王蒙謝安郄超王坦王恭謝尚戴逵郭文孫綽等。或宰輔冠冕。或人倫羽儀。或致情天人之際。或抗跡雲霞之表。靡不歸依。慧遠云。釋迦之化無所不可。適道固自教源濟俗。亦為要務。切味此言。有契至理。何則百家之鄉。十人持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），則十人淳謹。千室之邑。百人修十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），則百人和睦。傳此風教。以周寰區。編戶千億。則仁人百萬。夫能行一善。則去一惡。去一惡則息一刑。一刑息於家。萬刑息於國。此明詔所謂坐致太平者是也。故圖澄（高僧）適趙。二石減暴。靈塔放光。符健（後趙皇帝）損虐。神道助化。昭然可觀。謨之請制。不謂全非。但傷蠹道俗。本在無行僧尼。然而情偽難分。去取未易耳。至土木』——何尚之回答說：『平庸的人，有的不敬重不相信佛教。以我這樣平庸淺陋的人來說，確實有虔誠的心。前代的眾多英才，都沒有辜負皇上的聖旨。自從東晉以來，王導、周顗、庾亮、王蒙、謝安、郄超、王坦、王恭、謝尚、戴逵、郭文、孫綽等人，有的位居宰輔，有的堪為人倫表率，有的竭盡心力溝通天人，有的隱居山林，沒有不歸依佛法的。慧遠（高僧）說，釋迦牟尼（佛教創始人）的教化無所不能。適應佛道，本來就是佛教的根本，救濟世俗，也是重要的事務。仔細體會這句話，符合深刻的道理。為什麼呢？一百戶人家的地方，如果有十個人持守五戒，那麼這十個人就會淳樸謹慎。一千戶人家的地方，如果有一百個人修習十善，那麼這一百個人就會和睦相處。如果將這種風氣教化，傳播到全國各地，登記在冊的百姓有千億，那麼就會有百萬仁人。能夠行一件善事，就能去除一件惡事。去除一件惡事，就能減少一項刑罰。一項刑罰在家庭中消除，萬項刑罰就能在國家消除。這就是皇上所說的安坐而使天下太平啊。所以圖澄來到後趙，石勒、石虎（後趙皇帝）減少了暴行。靈塔放光，符健減少了殘暴。神道幫助教化，這是明顯可見的。蕭謨之請求制定（管理僧侶的）制度，不能說完全不對，但是損害佛教和道教風氣的，根本在於那些沒有操守的僧尼。然而真假難辨，取捨不容易啊。至於土木』

【English Translation】 English version: 'During the era, numerous pagodas and temples were built. It is requested that from now on, anyone wishing to construct a pagoda or temple must first report it.' (Song History) - (At that time) thousands of pagodas and temples were built everywhere. Please allow that from now on, anyone who wants to build a pagoda or temple must report it in advance before they can build it. The emperor did not allow it. (From 'History of Song') 'The Emperor asked the Attendant He Shangzhi and the Minister of Personnel Yang Yuanbao, saying: 'I have no time to read the scriptures, and I am still ignorant of the matters of cause and effect. But you and other contemporary talents all believe and respect Buddhism. Fan Tai and Xie Lingyun both said that the laws and regulations of the Six Classics were originally intended to govern the world. If one must seek profound principles, one should take the Buddhist scriptures as a guide. I have seen Yan Yanzhi's 'Analysis of the Nature of Attainment' and Zong Bing's 'Debate on White and Black,' and their theories elucidate profound truths. If the people of the whole country could be purely transformed by this teaching, then I could sit and achieve peace in the world. Yesterday, Xiao Mozhi requested the establishment of regulations (to manage monks), and I have shown his memorial to you, entrusting you to add or subtract from it. It must have content that can warn against and curb frivolous licentiousness, and it must not harm the promotion of Buddhism. Only then will it be appropriate.' Shangzhi replied: 'Ordinary people sometimes do not respect or believe in Buddhism. As for me, a mediocre person, I do have a sincere heart. The many heroes of previous generations have not failed the Emperor's decree. Since crossing the river (referring to the Eastern Jin Dynasty), Wang Dao, Zhou Yi, Yu Liang, Wang Meng, Xie An, Xie Chao, Wang Tan, Wang Gong, Xie Shang, Dai Kui, Guo Wen, Sun Chuo, and others, some held high positions as ministers, some were models of human conduct, some devoted their emotions to the realm of heaven and man, and some lived in seclusion. None of them did not take refuge in Buddhism. Huiyuan (a prominent monk) said that the teachings of Sakyamuni (the founder of Buddhism) are all-encompassing. Adapting to the Way is inherently the source of teaching and benefiting the world, and it is also an essential task. Carefully savoring these words, they are in accordance with profound principles. Why? In a village of a hundred families, if ten people uphold the Five Precepts (not killing, not stealing, not committing adultery, not lying, not drinking alcohol), then those ten people will be pure and cautious. In a town of a thousand households, if a hundred people cultivate the Ten Virtues (not killing, not stealing, not committing adultery, not lying, not speaking harshly, not speaking divisively, not speaking abusively, not being greedy, not being angry, not holding wrong views), then those hundred people will be harmonious. If this teaching is spread throughout the country, and there are billions of registered households, then there will be millions of benevolent people. If one can perform one good deed, then one can remove one evil deed. If one evil deed is removed, then one punishment will be reduced. If one punishment is eliminated in the family, then ten thousand punishments will be eliminated in the country. This is what the Emperor means by sitting and achieving peace in the world. Therefore, when Tu Cheng (a high monk) came to Zhao, Shi Le and Shi Hu (emperors of Later Zhao) reduced their violence. When the sacred pagoda emitted light, Fu Jian (emperor of Former Qin) reduced his cruelty. The divine way assisted in the transformation, which is clearly visible. Xiao Mozhi's request to establish regulations (to manage monks) cannot be said to be entirely wrong, but the damage to Buddhist and Taoist customs lies in the immoral monks and nuns. However, it is difficult to distinguish between truth and falsehood, and it is not easy to choose what to take and what to leave. As for construction projects』

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之工。雖若靡費。且植福報恩不可頓絕。臣比斟酌。進退未安。今日面奉德音。實用欣抃。元保曰。此談蓋天人之學。非臣愚陋所宜與聞。切恐秦楚論強兵之術。孫吳盡吞併之計。無取於此。尚之曰。夫禮隱逸。則戰士息。貴仁德則兵氣消。倘以孫吳為志。動期吞併。則將無取于堯舜之道。豈特釋教而已哉。帝悅。謂尚之曰。釋門之有卿。猶孔門之有季路也。自是帝益重玄化。蕭謨之之議遂寢。及顏延之著離識論。敕慧嚴論辨。帝曰。卿等不愧支許矣(宋史)○曇摩密多。于鐘山營建上寺。道化大行(僧傳)○天竺求那䟦陀羅(此云功德賢)。至金陵。文帝遣使郊迎。及見帝大悅。命居祇洹寺。屢延入內供養。僕射何尚之。及諸王公。並師事之(本傳)。丙子(十三) (四) (六) (二)

三月上巳駕幸曲水。公卿畢集。帝命賦詩。沙門慧觀。先成奏之。帝悅以示百官。皆服其才。初觀與慧嚴謝靈運等。詳定涅槃經。頗增損其辭。夢神呵曰。敢妄以凡情。輕瀆聖典。觀等懼而止(一云三年上巳)。求那跋陀羅。譯勝鬘經○釋慧觀。制勝鬘序○文帝嘗問慧觀。頓悟之理孰精。觀以生之弟子道猷對。有旨召入內。盛集名流。猷敷宣有序。法義粲殆。聞者開悟。有攻難者。猷必挫以釋之。帝拊髀稱善。丁丑(

【現代漢語翻譯】 現代漢語譯本：工程。雖然看起來很浪費，但培植福報和報答恩情不能一下子斷絕。我近來仔細考慮，進退兩難。今天當面聆聽您的聖旨，實在感到高興。元保說：『這談論的是天人之學，不是我這樣愚笨淺陋的人應該參與聽聞的。我擔心那些秦國、楚國討論強大軍隊的策略，孫武、吳起用盡吞併別國的計謀，對這些天人之學是不會採納的。』何尚之說：『如果崇尚隱逸，戰士就會停止戰爭；如果重視仁德，戰爭的氣焰就會消散。如果以孫吳為目標，動不動就想吞併，那麼將不會採納堯舜的治國之道，豈止是不採納佛教而已呢？』皇帝很高興，對何尚之說：『佛教有您這樣的人，就像孔子門下有子路一樣。』從此，皇帝更加重視玄妙的教化，蕭謨之的建議就被擱置了。等到顏延之寫了《離識論》，皇帝命令慧嚴進行辯論。皇帝說：『你們不愧是支遁、許詢這樣的人物啊！』（《宋史》）曇摩密多，在鐘山營建上寺，佛法教化廣為盛行。（《僧傳》）天竺（India）的求那跋陀羅（Gunabhadra，意為功德賢），到達金陵（Jinling，古都名，今南京）。文帝（Emperor Wen）派使者到郊外迎接，見到他后非常高興，命他住在祇洹寺（Jetavana Monastery）。多次邀請他入宮供養。僕射（高級官員）何尚之，以及各位王公，都拜他為師。（《本傳》）。丙子年（公元436年）。 三月上巳日，皇帝駕臨曲水（a winding stream）邊。各位公卿全部聚集。皇帝命令大家賦詩。沙門（Buddhist monk）慧觀（Huiguan）率先完成並呈上。皇帝很高興，把詩給百官看，大家都佩服他的才華。當初，慧觀與慧嚴（Huiyan）、謝靈運（Xie Lingyun）等人，詳細校訂《涅槃經》（Nirvana Sutra），擅自增刪其中的文辭。夢中神靈呵斥說：『竟敢用凡人的情感，輕率地褻瀆神聖的經典！』慧觀等人感到害怕，就停止了。（一說是三年上巳日）。求那跋陀羅（Gunabhadra）翻譯《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）。釋慧觀（Huiguan）撰寫《勝鬘經序》（Preface to the Śrīmālādevī Siṃhanāda Sūtra）。文帝（Emperor Wen）曾經問慧觀（Huiguan），關於頓悟（sudden enlightenment）的道理，誰的理解最精深。慧觀（Huiguan）用他的弟子道猷（Daoyou）來回答。皇帝下旨召見道猷入宮，聚集了許多名流。道猷宣講佛法，條理清晰，法義精妙。聽的人都得到了開悟。有人提出質疑，道猷一定能用佛法來駁倒他們。皇帝拍著大腿稱讚他。丁丑年（公元437年）。

【English Translation】 English version: 'Although it seems wasteful, cultivating blessings and repaying kindness cannot be abruptly stopped. I have been carefully considering the matter, feeling uncertain about advancing or retreating. Today, I personally received your gracious decree, which truly delights me.' Yuan Bao said, 'This discussion concerns the learning of Heaven and humanity, which is not suitable for someone as foolish and ignorant as I to participate in. I fear that those in Qin and Chu discuss strategies for strengthening their armies, and Sun Wu and Wu Qi exhaust their plans for annexing other states, and they would not adopt these teachings of Heaven and humanity.' He Shangzhi said, 'If we value reclusiveness, then warriors will cease fighting; if we value benevolence and virtue, then the spirit of war will dissipate. If we aim for the goals of Sun Wu, constantly seeking annexation, then we will not adopt the ways of Yao and Shun, let alone Buddhism.' The emperor was pleased and said to He Shangzhi, 'Having someone like you in Buddhism is like having Zilu in Confucius's school.' From then on, the emperor increasingly valued profound teachings, and Xiao Mozhi's proposal was shelved. When Yan Yanzhi wrote the 'Treatise on the Separation of Consciousness,' the emperor ordered Huiyan to debate it. The emperor said, 'You are worthy of being compared to Zhi Dun and Xu Xun!' (From the 'History of Song') Dharmamitra built the Upper Monastery on Zhong Mountain, and his teachings flourished greatly. (From the 'Biographies of Eminent Monks') Gunabhadra (meaning 'Virtue-Wise') from India arrived in Jinling (ancient capital, now Nanjing). Emperor Wen sent envoys to welcome him in the suburbs, and was very pleased upon seeing him, ordering him to reside in Jetavana Monastery. He repeatedly invited him into the palace for offerings. The Minister He Shangzhi, along with various princes and dukes, all became his disciples. (From his biography). Year Bingzi (436 AD). In the third month, on the Shangsi Festival, the emperor visited the Qu River (a winding stream). All the ministers gathered. The emperor ordered everyone to compose poems. The śrāmaṇa (Buddhist monk) Huiguan was the first to finish and present his poem. The emperor was pleased and showed it to the officials, who all admired his talent. Initially, Huiguan, along with Huiyan, Xie Lingyun, and others, meticulously revised the Nirvana Sutra, presumptuously adding and deleting its words. A deity rebuked them in a dream, saying, 'How dare you use mortal emotions to lightly profane the sacred scriptures!' Huiguan and the others were frightened and stopped. (Another account says it was on the Shangsi Festival of the third year). Gunabhadra translated the Śrīmālādevī Siṃhanāda Sūtra. Śrāmaṇa Huiguan wrote the Preface to the Śrīmālādevī Siṃhanāda Sūtra. Emperor Wen once asked Huiguan who had the most profound understanding of the principle of sudden enlightenment. Huiguan answered with his disciple Daoyou. The emperor ordered Daoyou to be summoned to the palace, gathering many famous figures. Daoyou expounded the Dharma with clarity and profound meaning. Those who heard him attained enlightenment. If anyone raised objections, Daoyou would surely refute them with the Dharma. The emperor clapped his thigh and praised him. Year Dingchou (437 AD).

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十四) (五) (三)

孫彥曾家世奉佛。妾王惠稱信向精篤。誦法華經。輒見浦中有雜色光。使人掘深二尺。得金像。連光趺高二尺一寸(感通)○江陵張僧定妹。幼而奉法。志欲出家。常供養小金像。而父母密許適邴氏。女不知也。及羔雁既至。女悲呼不就。燒香伏地取死。像遂放金光。彌竟一村。父兄驚其通感。止不嫁之。張邴二門。因大敬信(感通錄)○求那跋陀羅。譙王義宣。請講華嚴。羅以未通華言。乞觀音為增智力。夜夢神易其頭。遂遍曉華言。即為眾講之。時稱妙大乘旨旨。因號摩訶衍(本傳)○釋僧亮。欲造丈六金像。聞湘州伍子胥廟。多有銅器。亮告刺史張劭。借健人一百大船七隻。劭曰。廟既靈驗。犯者必死。且有蠻人守護。詎可得耶。亮曰。若果福德。則與檀越共。如其有咎。躬自當之。劭即給人船。三日至廟。廟前有兩鑊。容百餘斛。中有巨蛇。長十餘丈。出遮行路。亮乃執錫咒之。蛇即隱。俄見一人秉笏出雲。聞師道業非凡。營福事重。今特相隨喜。於是令人輦取。廟銅既多。十取一而舫已滿。及歸遇風水甚利。群蠻相報。追不及矣。還都鑄像既成。唯𦦨光未備。文帝為造金薄圓光。安置彭城寺。至太始中。明帝移像湘宮寺焉(僧傳)。戊寅(十五) (六) (北燕為魏

【現代漢語翻譯】 現代漢語譯本 孫彥曾家世代信奉佛教。妾室王惠自稱信仰虔誠。誦讀《法華經》時，經常看見水邊有各色光芒。派人挖掘，在地下二尺深的地方，得到一尊金像。連同光座高二尺一寸（感應事蹟）。 江陵的張僧定的妹妹，從小就信奉佛法，立志出家。她經常供養一尊小金像。但是她的父母私下已經答應將她許配給邴家。女子並不知道這件事。等到送聘禮的使者到達時，女子悲傷地哭泣，不肯答應婚事，燒香后伏在地上想要尋死。這時，金像突然放出金光，照亮了整個村莊。她的父親和哥哥驚異於佛像的靈驗，於是停止了這門婚事。張家和邴家，因此都非常敬信佛法（感通錄）。 求那跋陀羅（Gunabhadra，功德賢），譙王義宣請他講解《華嚴經》。求那跋陀羅因為不熟悉漢語，請求觀音菩薩增加他的智慧。晚上夢見神仙更換了他的頭，於是就通曉了漢語。隨即為大眾講解《華嚴經》。當時人們稱讚他精通大乘佛法的要旨，因此號稱摩訶衍（Mahayana，大乘）（本傳）。 釋僧亮想要建造一尊一丈六尺高的金像。聽說湘州的伍子胥廟有很多銅器。僧亮告訴刺史張劭，借給他一百個壯士和七隻大船。張劭說：『這座廟非常靈驗，冒犯它的人一定會死。而且還有蠻人守護，怎麼可能得到呢？』僧亮說：『如果確實有福德，就與施主共同享有。如果有什麼罪過，我自己承擔。』張劭就給他派了人船。三天後到達廟前。廟前有兩口大鍋，能容納一百多斛。鍋里有一條巨蛇，長十多丈，出來阻擋道路。僧亮於是拿著錫杖唸咒。蛇立刻消失了。不久，看見一個人拿著笏板出來說：『聽說法師的道業非凡，營建佛寺是件重要的事，現在特來隨喜。』於是派人搬運銅器。廟裡的銅器非常多，只取十分之一，船就已經滿了。回去的路上，遇到順風順水。蠻人互相報告，追趕不上。回到都城后，鑄造佛像已經完成，只有頭上的圓光還沒有準備好。文帝為佛像製造了金箔圓光，安置在彭城寺。到泰始年間，明帝將佛像移到湘宮寺（僧傳）。戊寅年。 (十五) (六) (北燕為魏

【English Translation】 English version Sun Yanzeng's family had been devout Buddhists for generations. His concubine, Wang Hui, claimed to be sincerely devoted to the faith. When reciting the Lotus Sutra, she often saw various colored lights in the water. She sent people to dig two feet deep and found a golden statue. Including the base with the light, it was two feet and one inch tall (Accounts of Miraculous Events). Zhang Sengding's sister from Jiangling, devoted to Buddhism from a young age, aspired to become a nun. She often made offerings to a small golden statue. However, her parents had secretly promised her in marriage to the Bing family. The woman was unaware of this. When the messengers arrived with betrothal gifts, the woman wept sadly, refusing to accept the marriage. She burned incense and prostrated herself on the ground, attempting to die. At that moment, the golden statue emitted golden light, illuminating the entire village. Her father and brother were astonished by the statue's miraculous response, and they stopped the marriage. The Zhang and Bing families, as a result, became deeply devoted to Buddhism (Records of Miraculous Communications). Gunabhadra (求那跋陀羅, meaning 'Virtue Protector'), was invited by Prince Yixuan of Qiao to lecture on the Avatamsaka Sutra. Because Gunabhadra was not fluent in Chinese, he prayed to Avalokiteshvara (觀音, the Bodhisattva of Compassion) to increase his wisdom. That night, he dreamed that a deity replaced his head, and he then became fluent in Chinese. He immediately lectured on the Avatamsaka Sutra for the assembly. At that time, people praised him for his mastery of the essential principles of Mahayana (摩訶衍, the Great Vehicle) Buddhism, and he was therefore known as Mahayana (本傳). The monk Sengliang (釋僧亮) wanted to build a sixteen-foot-tall golden statue. He heard that the temple of Wu Zixu (伍子胥) in Xiangzhou had many bronze vessels. Sengliang told the governor Zhang Shao (張劭) to lend him one hundred strong men and seven large boats. Zhang Shao said, 'That temple is very efficacious; those who offend it will surely die. Moreover, there are barbarians guarding it; how can you possibly obtain them?' Sengliang said, 'If there is indeed merit, then I will share it with the donors. If there is any fault, I will bear it myself.' Zhang Shao then provided him with the men and boats. They arrived at the temple in three days. In front of the temple were two large cauldrons, each holding over a hundred hu (斛, a unit of volume). Inside was a giant snake, over ten zhang (丈, a unit of length) long, blocking the road. Sengliang then held his staff and chanted a mantra. The snake immediately disappeared. Soon, a person holding a tablet appeared and said, 'I have heard that the master's practice is extraordinary, and building a Buddhist temple is an important matter. I have come especially to rejoice with you.' He then sent people to transport the bronze vessels. There were so many bronze vessels in the temple that the boats were full after taking only one-tenth of them. On the way back, they encountered favorable winds and waters. The barbarians reported to each other but could not catch up. After returning to the capital, the casting of the statue was completed, but the halo was not yet ready. Emperor Wen made a golden halo for the statue and placed it in Pengcheng Temple. During the Taishi (泰始) era, Emperor Ming moved the statue to Xiangong Temple (僧傳). Wuyin (戊寅) year. (Fifteen) (Six) (Northern Yan became Wei

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滅) (四)

涼釋法盛。譯投身餓虎經○釋道泰。譯大乘論等○浮陀跋摩(此云覺鎧)。譯毗婆沙論。成一百卷。涼土崩亂失四十。今唯六十卷○羅順為平西府將。戍在上明。放鷹野澤。鷹雉俱落。時火燒野。平唯有三丈許。叢草不然。遂披而覓鷹。乃得金菩薩像。時定襄令謂盜所藏。乃下符界內。無失像者。遂收而奉之(感通錄)。己卯(十六) (北涼)(為魏滅) (魏　太延五)

釋道冏。入山穴采鐘乳。炬滅冏懼矣。乃念觀音。有頃見一光如螢。引之而出。嘗夜乘冰渡河。中道冰破。乃念觀音。忽有一物承腳。乃得到岸(本傳)○法師靈徹(一云僧徹)示寂。徹初師遠公。精通經論。文學有名。嘗問遠曰。律禁管絃。戒絕歌舞。一吟一詠。可得為乎。遠曰。觸物興想。亂情妨道。弗足為也。徹由是絕棄筆硯。講授大法。學徒宗之(本傳一云二十九年卒)。○北涼自永安辛丑。至是年。二主三十九年。緇素九人。出經律論三百餘卷。庚辰(十七) (魏　太平真君元)

沙門慧光師佛陀。俊異朗悟。時呼聖沙彌。造疏注經甚多。門學如林。入室九人。僧道暉。儒生馮袞等○鐘山沙門法喜。以所居無泉。竭誠禮懺。求西天阿耨池八功德水。經七日掘地。果獲之○廬山曇詵法師示寂。

【現代漢語翻譯】 現代漢語譯本 滅) (四)

涼釋法盛，翻譯了《投身餓虎經》。釋道泰，翻譯了《大乘論》等。浮陀跋摩（此云覺鎧），翻譯了《毗婆沙論》，完成了一百卷。北涼覆滅時遺失了四十卷，現在僅存六十卷。羅順擔任平西府將，駐守在上明，在野外放鷹。鷹和雉一同落下，當時野火蔓延，只有三丈左右的叢草沒有燃燒。於是他撥開草叢尋找鷹，竟然找到了一尊金菩薩像。當時定襄縣令認為是盜賊所藏，於是下令在轄區內尋找失主，但無人認領。於是縣令便將金像收起來供奉（出自《感通錄》）。己卯（十六）(北涼)(被魏國滅亡) (魏太延五年)

釋道冏，進入山洞採集鐘乳，火炬熄滅，道冏非常害怕。於是唸誦觀音菩薩的名號，不久看見一道光芒像螢火蟲一樣，引導他走了出來。曾經夜晚乘冰渡河，走到河中央冰面破裂，於是唸誦觀音菩薩的名號，忽然有一個東西托住他的腳，最終到達了岸邊（出自《本傳》）。法師靈徹（一說僧徹）圓寂。靈徹最初師從遠公（慧遠），精通經論，以文學聞名。曾經問慧遠說：『戒律禁止管絃樂器，戒條斷絕歌舞，那麼吟詩作賦可以嗎？』慧遠回答說：『觸景生情，擾亂心緒，妨礙修行，不可以。』靈徹因此斷絕了筆墨，講授大法，學徒們都尊崇他（出自《本傳》，一說二十九年圓寂）。北涼自永安辛丑年到今年，兩位君主在位的三十九年間，僧俗共九人翻譯了經律論三百餘卷。庚辰（十七）(魏太平真君元年)

沙門慧光師從佛陀，天資聰穎，領悟力強，當時被稱為『聖沙彌』。他撰寫了大量的經書註釋，門下弟子眾多，入室弟子有九人，包括僧道暉、儒生馮袞等人。鐘山沙門法喜，因為居住的地方沒有泉水，竭誠禮拜懺悔，祈求西天阿耨池的八功德水。經過七天挖掘，果然獲得了泉水。廬山曇詵法師圓寂。

【English Translation】 English version Extinction) (Four)

Shi Fasheng of Liang translated the 'Sutra of Throwing Oneself to a Starving Tiger'. Shi Daotai translated the 'Mahayana Treatise' and others. Fotuobamo (meaning 'Awakened Armor') translated the 'Vibhasa Treatise', completing one hundred volumes. Forty volumes were lost during the collapse of Northern Liang, leaving only sixty volumes. Luo Shun served as a general of the Pingxi government, stationed in Shangming. He released a hawk in the wilderness, and both the hawk and a pheasant fell. At that time, a wildfire spread, but only a patch of grass about three zhang (丈, a unit of length) in size did not burn. So he parted the grass to look for the hawk and found a golden Bodhisattva statue. The magistrate of Dingxiang at the time thought it was hidden by thieves and issued a notice within the jurisdiction to find the owner, but no one claimed it. So the magistrate collected and enshrined the statue (from 'Gantong Lu'). Jimao (Sixteenth) (Northern Liang) (destroyed by Wei) (Wei Taiyan Five)

Shi Daojiong entered a mountain cave to collect stalactites. His torch went out, and Daojiong was afraid. So he recited the name of Avalokitesvara Bodhisattva, and soon saw a light like a firefly, guiding him out. Once, he crossed a river on ice at night, and the ice broke in the middle. So he recited the name of Avalokitesvara Bodhisattva, and suddenly something supported his feet, and he reached the shore (from 'Ben Zhuan'). Dharma Master Lingche (also known as Sengche) passed away. Lingche initially studied with Yuan Gong (Huiyuan), was proficient in scriptures and treatises, and was famous for his literature. He once asked Huiyuan, 'The precepts forbid wind and string instruments, and the rules prohibit singing and dancing, so is it permissible to compose poetry?' Huiyuan replied, 'Being moved by external things, disturbing the mind, and hindering practice is not permissible.' Therefore, Lingche abandoned writing and lectured on the Great Dharma, and his students revered him (from 'Ben Zhuan', also said to have passed away at the age of twenty-nine). From the Yong'an year of Xinchou to this year, during the thirty-nine years of the two rulers of Northern Liang, nine monks and laypeople translated more than three hundred volumes of scriptures, treatises, and commentaries. Gengchen (Seventeenth) (Wei Taiping Zhenjun First Year)

Shramana Huiguang studied with Buddha, was intelligent and insightful, and was called 'Holy Shramana' at the time. He wrote many commentaries on scriptures, and had many disciples, including nine inner disciples, including Seng Daohui and Confucian scholar Feng Gun. Shramana Faxi of Zhongshan, because there was no spring where he lived, sincerely repented and prayed for the eight virtues water of Anavatapta Lake in the Western Heaven. After digging for seven days, he found water. Dharma Master Tanshen of Lushan passed away.

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壽七十九○伊葉波羅(此云自在)。于彭城。譯毗曇心論。辛巳(十八) (二)

天竺僧伽達多。至宋都。在山禪寂。群鳥獻果。是年康王。請居廣陵○曇摩密多(此云法秀)。生而連眉。善咒術。常有善神潛護。在京譯出禪經十二卷(釋教錄)。壬午(十九) (三)

西域獻文帝火浣布袈裟。帝時自衣之(統紀)○七月曇摩密多。示寂于鐘山上寺。壽八十七○天竺僧伽䟦摩。還西域。癸未(二十) (四)

九月三藏求那跋摩。于祇洹寺。奄然而化。自說證第二果。預作遺文偈百餘句。備言悟身妄幻修進得果。臨終時。眾見一物如龍。自床直上空中○是年釋慧嚴示寂。壽八十一。帝詔曰。嚴法師。學道之匝。奄爾遷神。可給錢五萬。布五十疋(本傳)○求那跋陀羅。譯楞伽經四卷。后達磨指此土。唯此經義。契禪宗之直指也。甲申(二十一) (五)

曇無竭。二十五人。游西域二十餘年。自余並死。唯竭獨還。得觀音受記經。揚都番譯○魏太子晃。被崔寇所讒。太武疑之。晃求哀沙門元高。高為作金光明懺。太武夢其先祖。讓之曰。不當以讒疑太子。既寤以語群臣。臣皆稱太子無過。待之如初。崔浩懼太子。將不利於己。白太武曰。太子前實有謀。結高以術。致先帝恐陛下

【現代漢語翻譯】 現代漢語譯本： 壽七十九歲圓寂的伊葉波羅（Iyeh Poluo，意為自在）。在彭城翻譯《毗曇心論》。辛巳年（十八）。 天竺僧人僧伽達多（Sengqie Duoduo）到達宋都，在山中禪修，群鳥獻上果實。這年康王請他居住在廣陵。曇摩密多（Tanmo Mituo，意為法秀）生來眉毛相連，擅長咒術，常有善神暗中保護。在京城翻譯出禪經十二卷（見《釋教錄》）。壬午年（十九）。 西域進獻文帝火浣布袈裟，文帝當時親自穿著（見《統紀》）。七月，曇摩密多在鐘山上寺圓寂，享年八十七歲。天竺僧人僧伽䟦摩（Sengqie Bamo）返回西域。癸未年（二十）。 九月，三藏求那跋摩（Qiuna Bamo）在祇洹寺安然圓寂，自稱已證得第二果，預先寫下遺文偈頌一百多句，詳細說明領悟到身體的虛妄幻化，通過修行精進獲得果位。臨終時，眾人看見一個東西像龍一樣，從床上直接升上空中。這年釋慧嚴圓寂，享年八十一歲。文帝下詔說：『慧嚴法師，學習佛道周全，忽然遷化神逝，可賜錢五萬，布五十匹。』（見《本傳》）。求那跋陀羅（Qiuna Batuluo）翻譯《楞伽經》四卷。後來達磨（Damo）指出此土，只有這部經的義理，契合禪宗的直指。甲申年（二十一）。 曇無竭（Tan Wu Jie）等二十五人，遊歷西域二十餘年，其餘人都死了，只有曇無竭獨自返回，得到《觀音受記經》，在揚都翻譯。魏太子晃，被崔寇所讒言陷害，太武帝懷疑他。晃向沙門元高求情，元高為他做了金光明懺。太武帝夢見他的先祖，責備他說：『不應該聽信讒言懷疑太子。』醒來后把夢告訴群臣，群臣都稱讚太子沒有過錯，待他如初。崔浩害怕太子將來對自己不利，告訴太武帝說：『太子之前確實有陰謀，勾結元高用妖術，使先帝恐嚇陛下。』

【English Translation】 English version: Iyeh Poluo (meaning '自在' - self-existent), aged seventy-nine, passed away. He translated the Vidhahrdaya-sastra at Pengcheng. Year Xin Si (18). The Indian monk Sengqie Duoduo arrived in the Song capital and practiced Chan meditation in the mountains, where birds offered him fruit. In this year, King Kang invited him to reside in Guangling. Tanmo Mituo (meaning '法秀' - Dharma Excellence) was born with connected eyebrows and was skilled in incantations. He was often secretly protected by benevolent spirits. He translated twelve volumes of Chan scriptures in the capital (as recorded in the Shijiao Lu). Year Ren Wu (19). The Western Regions presented Emperor Wen with a fire-resistant cloth kasaya. The Emperor wore it himself at the time (as recorded in the Tongji). In July, Tanmo Mituo passed away at Zhongshan Shang Temple, at the age of eighty-seven. The Indian monk Sengqie Bamo returned to the Western Regions. Year Gui Wei (20). In September, Tripitaka Qiuna Bamo peacefully passed away at Jetavana Monastery, claiming to have attained the second fruit. He had previously written over a hundred verses of testamentary writings, detailing his realization of the illusory nature of the body and the attainment of the fruit through diligent practice. At the time of his death, the assembly saw something like a dragon ascending directly into the sky from his bed. In this year, Shi Huiyan passed away at the age of eighty-one. Emperor Wen issued an edict saying: 'Dharma Master Huiyan, having thoroughly studied the Buddhist path, has suddenly passed away. Let him be granted 50,000 coins and 50 bolts of cloth.' (as recorded in the Ben Zhuan). Qiuna Batuluo translated the four-volume Lankavatara Sutra. Later, Bodhidharma pointed out that in this land, only the meaning of this sutra aligns with the direct pointing of the Chan school. Year Jia Shen (21). Tan Wu Jie and twenty-five others traveled to the Western Regions for over twenty years. All the others died, and only Tan Wu Jie returned alone, obtaining the Avalokitesvara Prophecy Sutra, which was translated in Yangdu. Crown Prince Huang of Wei was slandered by Cui Kou, and Emperor Taiwu suspected him. Huang pleaded with the Shramana Yuan Gao, who performed the Golden Light Repentance for him. Emperor Taiwu dreamed of his ancestors, who rebuked him, saying: 'You should not suspect the Crown Prince based on slander.' Upon awakening, he told his ministers about the dream, and they all praised the Crown Prince for being without fault, treating him as before. Cui Hao, fearing that the Crown Prince would be unfavorable to him in the future, told Emperor Taiwu: 'The Crown Prince did indeed have a conspiracy before, colluding with Yuan Gao using sorcery to cause the late Emperor to frighten Your Majesty.'

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耳。若不早除。必為大害。太武怒。是年九月。收高及慧崇縊之。高弟子元暢。遠奔至泣高。高忽開眸曰。盛衰在跡。理常湛然。善自修心。言訖長往。又法達見高於空中。進曰。和尚崇公生何所。高曰。我往惡處救眾生。崇歸安養矣(出僧傳。時崇乃尚書韓萬德門師。德次於高。亦被疑也)。乙酉(二十二) (六)

魏釋曇覺(一云惠覺)。有才解。譯賢愚經十五卷。備載善惡之喻。丙戌(二十三) (七)

魏主。與崔浩。皆信寇謙之。而奉其道。浩每言于魏主。以佛法虛誕宜除之。及魏主討蓋吳。至長安入佛寺。沙門飲從官酒。官入其室。見有兵器。白魏主。主怒曰。此非沙門所用。必與蓋吳。同謀亂耳。命有司按誅合寺沙門。浩因說帝。將誅天下沙門。毀諸經像。帝從之。寇謙之切諫。以為不可。浩不從。先誅長安沙門。焚其經像。唯留臺下四寺。敕下四方。一依長安法○太子晃素好佛。屢諫不聽。乃緩宣詔書。使遠近預聞。得各為計。沙門多逃匿獲免。或收藏經像。唯塔廟在魏境者。無復孑遺(魏史)。丁亥(二十四) (八)

魏雖滅教。而宋猶彌盛。詔童子惠基入內。帝高之。于祇洹寺。設大會。車駕臨幸。集公卿為基落髮(基能通經)○廬山宗炳卒。壽六十九。炳嘗著明

【現代漢語翻譯】 現代漢語譯本： 耳。如果不早點剷除，必定成為大禍患。太武帝大怒，這年九月，逮捕了高和慧崇並將他們縊死。高的弟子元暢，遠遠地跑到泣高。高忽然睜開眼睛說：『盛衰興亡都是外在的現象，真理的本質永遠不變。好好修心吧。』說完就去世了。又有法達在空中看見高，上前問道：『和尚崇公往生到哪裡去了？』高說：『我到惡道去救度眾生，崇公已經往生到安養凈土了。』（出自《僧傳》。當時慧崇是尚書韓萬德的門徒，韓萬德的地位僅次於高，也被懷疑。）乙酉年（二十二年）（六）

魏國的釋曇覺（一說惠覺），有才華和見解，翻譯了《賢愚經》十五卷，詳細記載了善惡的譬喻。丙戌年（二十三年）（七）

魏主拓跋燾與崔浩都信奉寇謙之，並推崇他的道術。崔浩經常對魏主說，佛法虛妄荒誕，應該廢除。等到魏主討伐蓋吳，到達長安進入佛寺，僧人給隨從官員喝酒。官員進入僧人的房間，發現有兵器，報告給魏主。魏主大怒說：『這些不是僧人應該用的，一定是和蓋吳同謀作亂。』命令有關部門逮捕並誅殺全寺的僧人。崔浩因此勸說皇帝，要誅殺天下的僧人，毀壞所有的經書佛像。皇帝聽從了他。寇謙之極力勸諫，認為不可行。崔浩不聽，先誅殺了長安的僧人，焚燒了他們的經書佛像，只留下臺下的四座寺廟。下令到四方，一律按照長安的做法。太子拓跋晃一向喜歡佛法，多次勸諫不聽，於是放緩宣讀詔書，使遠近的人事先聽到訊息，得以各自打算。僧人大多逃跑躲藏而免於災禍，或者收藏經書佛像。只有魏國境內的塔廟，沒有留下任何東西。（出自《魏史》）。丁亥年（二十四年）（八）

魏國雖然滅佛，但宋朝的佛教仍然興盛。皇帝下詔讓童子惠基進入宮內，皇帝很器重他。在祇洹寺（Jivana Vihara）舉行大法會，皇帝親自駕臨，召集公卿為惠基剃度（惠基精通佛經）。廬山宗炳（Zong Bing of Mount Lu）去世，享年六十九歲。宗炳曾經著有《明》

【English Translation】 English version: 'Ear. If not removed early, it will surely become a great disaster.' Emperor Taiwu was furious. In the ninth month of this year, he arrested Gao and Hui Chong and had them hanged. Gao's disciple, Yuan Chang, fled far away to Qi Gao. Gao suddenly opened his eyes and said, 'Prosperity and decline are external phenomena; the essence of truth is eternally constant. Cultivate your mind well.' After saying this, he passed away. Furthermore, Fa Da saw Gao in the air and stepped forward to ask, 'Where has the Venerable Chong Gong been reborn?' Gao said, 'I go to evil realms to save sentient beings; Chong Gong has already been reborn in the Pure Land of Bliss.' (From 'Biographies of Eminent Monks.' At that time, Hui Chong was a disciple of Han Wand, a minister of the court, whose position was second only to Gao, and he was also suspected.) Year Yiyou (22nd year) (6)

The Wei monk Shi Tan Jue (also known as Hui Jue) had talent and understanding. He translated fifteen volumes of the 'Sutra of the Wise and the Foolish,' which extensively recorded parables of good and evil. Year Bingxu (23rd year) (7)

The Wei ruler, Tuoba Tao, and Cui Hao both believed in Kou Qianzhi and revered his Taoist practices. Cui Hao often said to the Wei ruler that Buddhism was false and absurd and should be abolished. When the Wei ruler attacked Gai Wu and arrived at Chang'an, he entered a Buddhist temple. The monks gave wine to the officials in his entourage. The officials entered the monks' rooms and found weapons, which they reported to the Wei ruler. The Wei ruler was furious and said, 'These are not things that monks should use; they must be conspiring with Gai Wu to rebel.' He ordered the relevant authorities to arrest and execute all the monks in the temple. Cui Hao therefore persuaded the emperor to execute all the monks in the land and destroy all the scriptures and Buddha images. The emperor listened to him. Kou Qianzhi strongly advised against it, saying that it was not feasible. Cui Hao did not listen and first executed the monks in Chang'an, burning their scriptures and Buddha images, leaving only the four temples under the Terrace. He issued an order to all regions to follow the example of Chang'an. Crown Prince Tuoba Huang had always been fond of Buddhism and repeatedly advised against it, but to no avail. He then slowed down the promulgation of the edict, so that people far and near could hear the news in advance and make their own plans. Most of the monks fled and hid, thus avoiding disaster, or they hid the scriptures and Buddha images. Only the pagodas and temples within the territory of Wei were completely destroyed. (From the 'History of Wei.') Year Dinghai (24th year) (8)

Although the Wei dynasty suppressed Buddhism, Buddhism in the Song dynasty was still flourishing. The emperor issued an edict to bring the young novice Hui Ji into the palace, and the emperor valued him highly. A grand assembly was held at Jivana Vihara, and the emperor personally attended, gathering dukes and ministers to tonsure Hui Ji (Hui Ji was well-versed in the scriptures). Zong Bing of Mount Lu passed away at the age of sixty-nine. Zong Bing had written 'Ming.'

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佛論。今在弘明集○釋法朗。多異跡。朗師法進。亦有高行。朗能戶籥中出入。魏武滅法。西適龜茲。國王待以聖禮。及卒后焚骸。兩肩涌泉。直上于天(本傳)。戊子(二十五) (九)

釋法瑗有講業。刺史庾登之。嘗請講法。文帝訪覓述生公頓悟義者。乃來下都召對。瑗伸辨詳明。何尚之嘆曰。意謂生公之歿。微言永絕。今復聞象外之談。可謂天未喪斯文也。來為南平穆王鑠五戒師。後天保寺成。詔瑗主之。王景文值其講。嘆曰。所舉皆所未聞。所指皆出意表。真法中龍也(本傳)○廬山雷次宗卒。壽八十。己丑(二十六) (十)

釋寶云示寂。云歷游西域。后還長安。隨佛陀跋陀修禪。及陀為秦擯。云歸揚都。乃共智嚴。同譯諸經。庚寅(二十七) (十一)

魏來攻宋。文帝遣蕭斌御之。先鋒王元謨。不閑撫馭。士卒畏縮。未戰輒遁。斌怒將誅謨。謨夢人告曰。誦觀音千遍則免。及覺誦之千遍。將就刃。會王慶之諫曰。魏虜武震天下。豈謨能當。未陣而斬副將。以自弱。非䇿也。斌悟。即貸其死。謨仍將兵如故(南史)○魏滅佛法。初寇謙之爭。而崔浩不從。寇曰。卿今促年壽。滅門戶矣。至是浩刊所撰國史。于郊壇□。書魏先世事。朝野乃言于帝。以為暴揚國惡。帝怒誅浩三

【現代漢語翻譯】 現代漢語譯本： 佛論。現在在《弘明集》中記載著釋法朗的事蹟。法朗有很多奇異的事蹟。法朗的老師是釋法進，也有高尚的品行。法朗能夠從門閂和門鼻中自由出入。北魏太武帝滅佛時，法朗向西去了龜茲（古代西域國家），龜茲國王以對待聖人的禮節來對待他。法朗去世后火化遺骸，從兩個肩膀處涌出泉水，直衝上天（出自《本傳》）。戊子年（二十五年）（九）。

釋法瑗擅長講經說法。刺史庾登之曾經請他講法。文帝訪求尋找能夠闡述竺道生頓悟義理的人，於是下令到京都召見釋法瑗。法瑗的辯論詳細而明白。何尚之感嘆說：『我以為隨著竺道生的去世，精妙的言論將永遠斷絕了。如今又聽到了超脫于形象之外的談論，真可以說是上天沒有要喪失這種文化啊。』後來法瑗成為南平穆王劉鑠的五戒師。之後天保寺建成，皇帝下詔讓法瑗主持寺務。王景文聽了他的講經，感嘆說：『他所舉的例子都是我從未聽過的，他所指出的道理都超出了我的意料之外，真是佛法中的龍啊！』（出自《本傳》）。廬山雷次宗去世，享年八十歲。己丑年（二十六年）（十）。

釋寶云圓寂。寶云曾遊歷西域，後來回到長安，跟隨佛陀跋陀羅（Buddhabhadra）修習禪定。等到佛陀跋陀羅被秦國驅逐，寶云回到揚都，於是與智嚴一起翻譯各種佛經。庚寅年（二十七）（十一）。

北魏來攻打南朝宋。文帝派遣蕭斌抵禦魏軍。先鋒王元謨不善於安撫和駕馭士兵，士兵們畏懼退縮，沒有開戰就逃跑了。蕭斌憤怒地要誅殺王元謨。王元謨夢見有人告訴他說：『誦讀一千遍觀音菩薩的名號就可以免除死罪。』等到醒來后，他就誦讀了一千遍。將要被處決時，恰逢王慶之勸諫說：『魏國的軍隊威震天下，難道王元謨能夠抵擋嗎？沒有開戰就斬殺副將，這是削弱自己的力量，不是好計策。』蕭斌醒悟，就免除了王元謨的死罪。王元謨仍然帶兵如故（出自《南史》）。北魏滅佛法。起初寇謙之爭辯，但是崔浩不聽從。寇謙之說：『你現在會縮短壽命，滅絕門戶啊。』到這時，崔浩將他所撰寫的國史刊刻在郊壇上，書中記載了北魏先世的醜事，朝廷內外於是向皇帝稟告，認為這是暴露國家的醜惡。皇帝憤怒地誅殺了崔浩三族。

【English Translation】 English version: Buddhist treatises. Now recorded in the 'Hongming Ji' is the story of Shi Falang. Falang had many extraordinary deeds. Falang's teacher was Shi Fajin, who also had noble conduct. Falang was able to freely enter and exit through door bolts and door knockers. When Emperor Taiwu of the Northern Wei dynasty suppressed Buddhism, Falang went west to Kucha (an ancient kingdom in the Western Regions), where the king treated him with the respect due to a sage. After Falang passed away and his remains were cremated, springs of water gushed forth from both shoulders, shooting straight up into the sky (from 'Ben Zhuan'). Year Wuzi (25th year) (9th month).

Shi Fayuan excelled at lecturing on the scriptures. The governor Yu Dengzhi once invited him to lecture on the Dharma. Emperor Wen sought someone who could expound on Zhu Daosheng's doctrine of sudden enlightenment, so he ordered Shi Fayuan to be summoned to the capital. Fayuan's arguments were detailed and clear. He Shangzhi sighed and said, 'I thought that with the death of Zhu Daosheng, profound teachings would be forever lost. Now I hear discussions that transcend form again, it can truly be said that Heaven has not abandoned this culture.' Later, Fayuan became the Five Precepts teacher of Prince Mu of Nanping, Liu Shuo. After Tianbao Temple was built, the emperor ordered Fayuan to be in charge of the temple. Wang Jingwen listened to his lectures and exclaimed, 'The examples he cites are all things I have never heard of, the principles he points out all exceed my expectations, truly he is a dragon among the Dharma!' (from 'Ben Zhuan'). Lei Cizong of Mount Lu passed away at the age of eighty. Year Jichou (26th year) (10th month).

Shi Baoyun passed away. Baoyun had traveled to the Western Regions, and later returned to Chang'an, where he practiced meditation with Buddhabhadra. When Buddhabhadra was expelled by the Qin state, Baoyun returned to Yangdu, and together with Zhiyan, they translated various Buddhist scriptures. Year Gengyin (27th year) (11th month).

The Northern Wei attacked the Southern Song. Emperor Wen sent Xiao Bin to resist the Wei army. The vanguard Wang Yuanmo was not good at pacifying and commanding soldiers, and the soldiers were fearful and retreated, fleeing before even engaging in battle. Xiao Bin angrily wanted to execute Wang Yuanmo. Wang Yuanmo dreamed that someone told him, 'Recite the name of Guanyin Bodhisattva a thousand times and you will be spared.' After waking up, he recited it a thousand times. Just as he was about to be executed, Wang Qingzhi advised, 'The Wei army's power shakes the world, how can Wang Yuanmo resist them? To execute a deputy general before battle is to weaken ourselves, it is not a good strategy.' Xiao Bin realized this and spared Wang Yuanmo's life. Wang Yuanmo continued to lead troops as before (from 'Nan Shi'). The Northern Wei suppressed Buddhism. Initially, Kou Qianzhi argued against it, but Cui Hao did not listen. Kou Qianzhi said, 'You will now shorten your lifespan and exterminate your clan.' At this time, Cui Hao had the national history he had compiled engraved on the suburban altar, and the book recorded the scandalous affairs of the Northern Wei ancestors. The court officials then reported to the emperor, saying that this was exposing the nation's ugliness. The emperor angrily executed Cui Hao's entire family.

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族。及僚屬童吏百三十八人。仍令溲浩口以小便。初浩燒燬經像。路見棄像必溺之。及族誅尸無收者。人亦溺其尸。至棄潰乃止(魏書)。辛卯(二十八) (正平元)

沙門惠始(一云曇始)。值魏滅法始乃隱。至是知大法將亨。□□朝元。會振錫至宮門。吏白太武。武曰。趣斬之。刃下無傷。而始臨殿陛矣。武怒抽佩劍自斬之。亦不能傷。劍微有痕。比其時。北園養虎于檻。武令以始喂之。虎皆佈伏不敢瞬。左右請以天師試之。虎即虓吼。太武大驚。延始上殿再拜。太武許之復教(出北山錄)○魏太子晃卒○釋惠紹。自積薪誦藥王品。燒身而滅。臨終曰。吾燒身處。當生梧桐。后三日果生焉。壬辰(二十九) (高宗興安元)

魏武毀佛之後。自正平初。乃遘厲疾兩年。遍身發瘡。膿血交流。於是佛禁稍弛。民間往往有私習者。是年為侍中宗愛所弒而崩○高宗文成皇帝浚晃之子也。十月即位。群臣勸請興復釋氏。乃下詔曰。夫為帝王。必祇奉明靈。顯彰仁道。其能惠著生民。濟益群品者。雖在往古。猶序其風烈。是以春秋嘉崇明之禮。祭典載功施之族。況釋迦如來。功濟大千。惠流塵境。尋生死者。嘆其達觀。覽文義者。貴其妙門。助王政之禁律。益仁智之善性。排撥群邪。開演正覺。故前代已

【現代漢語翻譯】 現代漢語譯本：族人以及僚屬童吏一百三十八人。仍然命令在溲浩口用小便。當初浩燒燬經像，路上見到被丟棄的佛像必定用小便淋它。等到浩被滅族屍體無人收斂時，人們也用小便淋他的屍體。直到屍體腐爛才停止（出自《魏書》）。辛卯（二十八）（正平元年）

沙門惠始（一說曇始）。正值北魏滅佛，惠始於是隱居。到這時知道大法將要興盛，便前往朝見。恰逢他拄著錫杖到達宮門，官吏稟告太武帝。太武帝說：『快斬了他！』刀砍下去卻沒有傷痕，而惠始已經走上殿前的臺階了。太武帝大怒，抽出佩劍親自砍他，也不能傷到他，劍上只有一點點痕跡。當時，北園的籠子里養著老虎，太武帝命令用惠始喂老虎，老虎都趴在地上不敢動。左右的人請求用天師來試試，老虎立刻吼叫起來。太武帝非常吃驚，請惠始上殿，再次拜見他。太武帝答應恢復佛教（出自《北山錄》）。魏太子晃去世。釋惠紹，自從積薪誦讀《藥王品》，焚燒自身而死。臨終時說：『我焚燒自身的地方，應當生長梧桐樹。』後來三天果然長出梧桐樹。壬辰（二十九）（高宗興安元年）

北魏太武帝毀佛之後，自從正平初年，就得了重病兩年，全身長瘡，膿血流淌。因此佛教禁令稍微放鬆，民間常常有人私下信奉佛教。這年太武帝被侍中宗愛所殺而駕崩。高宗文成皇帝拓跋浚是晃的兒子。十月即位，群臣勸請恢復佛教。於是下詔說：『作為帝王，必須恭敬奉祀神靈，彰顯仁義之道，那些能夠恩惠百姓，利益萬物的人，即使在古代，也要記載他們的功績。因此《春秋》讚美崇明之禮，祭祀典籍記載有功德的家族。何況釋迦如來（釋迦如來：佛教創始人），功德利益遍及大千世界，恩惠流佈到世間。尋求生死解脫的人，讚歎他的通達見解，研究文章義理的人，看重他的精妙法門，輔助王政的禁令，增進仁義智慧的善良本性，排除驅逐各種邪惡，開示演說真正的覺悟。所以前代已經……』

【English Translation】 English version: His clan and 138 subordinates and child servants. They were ordered to urinate at Souhao Pass. Initially, Hao burned scriptures and images, and whenever he saw discarded images on the road, he would urinate on them. When his clan was exterminated and no one collected the bodies, people also urinated on his corpse until it rotted (from the Book of Wei). Year Xinmao (28th) (Zhengping 1st Year)

The monk Huishi (or Tanshi). During the Wei persecution of Buddhism, Huishi went into hiding. Knowing that the Great Dharma would flourish, he went to court. As he arrived at the palace gate with his staff, an official reported to Emperor Taiwu. Taiwu said, 'Quickly execute him!' The blade did not harm him, and Huishi was already ascending the palace steps. Taiwu, enraged, drew his sword to strike him, but could not harm him; the sword only had a slight mark. At that time, tigers were kept in cages in the North Garden. Taiwu ordered Huishi to be fed to the tigers, but they all lay prostrate, afraid to move. The attendants suggested testing the Celestial Master. The tigers immediately roared. Taiwu was greatly astonished, invited Huishi to the palace, and bowed to him again. Taiwu agreed to restore Buddhism (from the Northern Mountain Records). Crown Prince Huang of Wei died. The monk Huishao, after reciting the Bhaisajyaraja Sutra (Bhaisajyaraja Sutra: Medicine King Bodhisattva Sutra) while burning firewood, immolated himself. As he died, he said, 'Where I burn myself, a phoenix tree should grow.' Three days later, a phoenix tree indeed grew. Year Renchen (29th) (Gaozong Xing'an 1st Year)

After Emperor Taiwu of Wei destroyed Buddhism, from the beginning of Zhengping, he suffered from a severe illness for two years, with sores all over his body, oozing pus and blood. As a result, the Buddhist prohibitions were slightly relaxed, and common people often practiced Buddhism privately. In this year, Emperor Taiwu was assassinated by the attendant Zong Ai and died. Emperor Wencheng of Gaozong, Tuoba Jun, was the son of Huang. He ascended the throne in October, and the ministers urged him to restore Buddhism. He issued an edict saying, 'As emperors, we must respectfully worship the spirits and manifest the way of benevolence. Those who can benefit the people and all beings, even in ancient times, their merits should be recorded. Therefore, the Spring and Autumn Annals praised the rites of Chongming, and the sacrificial texts recorded families with merit. Moreover, Sakyamuni Tathagata (Sakyamuni Tathagata: the founder of Buddhism), his merits and benefits extend throughout the universe, and his grace flows to the world. Those who seek liberation from birth and death admire his profound insight, and those who study literature value his wonderful teachings, assisting the prohibitions of the royal government, enhancing the good nature of benevolence and wisdom, eliminating and expelling all evils, and expounding true enlightenment. Therefore, previous generations have already...'

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來。莫不崇尚。亦我國家。常所尊事。世祖太武皇帝。開廣邊荒。德澤遐被。沙門道士。善行純誠。如惠始之流。無遠不至。風義相感。往往如林。夫山海之深。怪物多有。姦淫之儔。得容假託。講寺之中。致有㐫黨。是以先朝因其瑕釁戮其有罪。有司失旨。一切禁斷。景穆皇帝。每為慨然。值軍國多事。未遑修復。朕承鴻緒。君臨萬邦。思述先志。以隆斯道。今制諸州縣眾居之所。各聽建佛圖一區。其有好樂道法。欲為沙門。性行素篤。鄉里所明者聽出家。足以化惡就善。播揚道教也。於是天下承風。朝不及名。往時圖寺並還修復。經像皆出。時罽賓王種沙門師賢。值罷教權假醫術。守道不改。于復教日。即為沙門。同輩五人。帝親為下發。賢為僧統(魏史)。癸巳(三十)(二月帝崩) (二)

魏敕有司。於五級大寺。為太祖已下五帝。鑄釋迦像五尊。各長丈六。用金二十五萬斤。沙門曇曜。帝禮為師(魏書)。甲午(世祖孝武帝)(駿)(孝建元) (興光元)

譙王義宣。陰謀逆節。求那䟦陀羅諫之不從。及梁山之敗。孝武敕軍中。得陀羅者驛馳至。俄得之。送金陵引見。帝顧問委曲。敕住後堂。供施衣物。一日問曰。尚念譙王乎。對曰。古人不忘一飯。王飯我十年。敢遽忘耶念當從陛下

【現代漢語翻譯】 現代漢語譯本： 來，沒有誰不崇尚佛法。這也是我們國家一直以來所尊崇的事業。世祖太武皇帝開疆拓土，恩德澤被遠方。沙門（Śrāmaṇa，出家修道者）和道士，他們的善行純潔真誠，像惠始這樣的人，無論多遠都趕來。他們的風範和道義互相感應，常常像樹林一樣聚集。山海深處，有很多怪物，奸邪淫亂之徒，得以藉此容身假託。講經寺廟之中，竟然有兇惡的團伙。因此，先朝因為他們的過失和罪行而誅殺了他們。主管官員沒有領會旨意，全部禁止。景穆皇帝，常常為此感到慨嘆。正值國家多事之秋，沒有來得及恢復。我繼承先人的偉業，統治天下萬邦，想要繼承先人的遺志，來弘揚佛法。現在規定各州縣百姓聚居的地方，允許建立佛寺一處。那些愛好佛法，想要出家為沙門的人，如果他們天性篤厚，品行端正，為鄉里所稱道，就允許他們出家。這樣足以使作惡的人改惡從善，傳播弘揚佛法。於是天下順應風氣，爭先恐後，來不及具名上報。過去被廢除的寺廟全部恢復，佛經佛像全部請出。當時罽賓（Kashmir）國王族出身的沙門師賢，即使在**權假借醫術的時候，仍然堅守道義不改變。在恢復佛教的時候，立即出家為沙門。與他同輩的五個人，皇帝親自為他們剃度。師賢擔任僧統（僧官名）（《魏史》）。癸巳年（三十年）（二月皇帝駕崩）。 魏國下令有關部門，在五級大寺里，為太祖以下的五位皇帝，鑄造釋迦牟尼佛像五尊，每尊高一丈六尺，用黃金二十五萬斤。沙門曇曜（Dharmatrata），皇帝以師禮待之（《魏書》）。甲午年（世祖孝武帝）（駿）（孝建元年）（興光元年）。 譙王義宣，暗中策劃叛逆，求那跋陀羅（Guṇabhadra）勸諫他不聽從。等到梁山戰敗，孝武帝下令軍隊中，得到求那跋陀羅的人用驛馬快速送來。不久就得到了他，送到金陵引見。皇帝詳細地詢問他，下令他住在後堂，供給衣物。一天，皇帝問道：『你還思念譙王嗎？』求那跋陀羅回答說：『古人不會忘記一頓飯的恩情，譙王供養我十年，我怎麼敢立刻忘記呢？我思念的是應當跟隨陛下您。』

【English Translation】 English version: Come, there is no one who does not admire Buddhism. This is also the cause that our country has always respected. Emperor Taiwu of the Wei Dynasty expanded the territory and his virtue extended far and wide. The Śrāmaṇas (monks) and Taoists, their good deeds are pure and sincere, like Hui Shi, no matter how far away, they come. Their demeanor and morality resonate with each other, often gathering like forests. In the depths of the mountains and seas, there are many monsters, and those who are treacherous and lewd can take refuge and pretend. In the lecture temples, there are even fierce gangs. Therefore, the previous dynasty killed them because of their faults and crimes. The officials in charge did not understand the meaning, and all were banned. Emperor Jingmu often sighed about this. It was a time of many national affairs, and there was no time to restore it. I inherited the great cause of my ancestors and ruled the world, wanting to inherit the legacy of my ancestors to promote Buddhism. Now it is stipulated that in the places where the people of each state and county live, one Buddhist temple is allowed to be built. Those who love Buddhism and want to become Śrāmaṇas, if they are naturally honest and upright, and praised by the villagers, they are allowed to become monks. This is enough to make the wicked change their ways and promote Buddhism. Therefore, the world followed the trend, rushing to be the first, and there was no time to report their names. All the temples that had been abolished in the past were restored, and all the Buddhist scriptures and statues were brought out. At that time, the Śrāmaṇa Shi Xian, who came from the royal family of Kashmir, still adhered to his morality and did not change even when ** Quan borrowed medical skills. When Buddhism was restored, he immediately became a Śrāmaṇa. The emperor personally shaved the heads of five of his peers. Shi Xian served as the Sangtong (name of a monk official) ('Wei Shi'). In the year of Gui Si (the thirtieth year) (the emperor died in February). The Wei Dynasty ordered the relevant departments to cast five statues of Śākyamuni Buddha, each sixteen feet tall, using 250,000 catties of gold, for the five emperors from Emperor Taizu onwards, in the five-level Great Temple. The emperor treated the Śrāmaṇa Dharmatrata with the courtesy of a teacher ('Wei Shu'). In the year of Jia Wu (Emperor Xiaowu of the Wei Dynasty) (Jun) (the first year of Xiaojian) (the first year of Xingguang). Qiao Wang Yixuan secretly plotted rebellion, and Guṇabhadra advised him not to listen. When the Liangshan battle was defeated, Emperor Xiaowu ordered the army to send Guṇabhadra quickly by express horse. Soon he was obtained and sent to Jinling for an audience. The emperor asked him in detail and ordered him to live in the back hall and provide clothing. One day, the emperor asked: 'Do you still miss Qiao Wang?' Guṇabhadra replied: 'The ancients would not forget the kindness of a meal. Qiao Wang supported me for ten years, how dare I forget it immediately? What I miss is that I should follow Your Majesty.'

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求。為王長修冥福。帝悽然改容。及中興寺成。有旨命住持。帝宴東府。公卿畢集。召䟦陀至。應對機辨。帝大悅○釋普明。蔬食布衣。專誦法華維摩。每至勸發品。輒見普賢乘象立其前。而誦維摩。亦聞空中樂聲。又善神咒。所救皆愈。一人妻病。請明來咒。明入門婦便悶絕。見一貍從狗穴出。因此而愈。又嘗入一神祠。神皆奔走(本傳)。乙未(二) (太安元)

孝武詔沙門道猷。為新安鎮寺法主。初文帝深敬之。至是為天下法主。甚允時望。元徽中卒。壽七十一○釋寶亮。年十二。禮青州道明出家。學業既精。后因游京師。居中興寺。中書袁粲見而異之。以書抵其師道明。略曰。比見亮公。非常人也。日聞所未聞。不覺歲之將暮。然珠生合浦。魏人取以照乘。玉在邯鄲。秦王請以華國。天下之寶。不可自專。當與同之也。自是亮名益重○釋僧瑜。常謂結累三塗情形故也。情既盡矣。形亦宜捐。是年六月。于廬山集薪為龕。發火已。入中端坐。誦藥王品。火焰交至。猶合掌不散。道俗咸見紫氣騰空。后十四日。其房生雙桐。聳成奇樹。丙申(三) (二)

釋元暢。初事元高。因魏滅法。乃至楊州。深明經律禪要。初華嚴。文旨浩博。未有疏釋。暢乃提章批句。傳講迄今。暢其始也。又善於三

【現代漢語翻譯】 現代漢語譯本：為王長修（人名，祈福對像）祈求冥福。孝武帝（皇帝名號）神情悲傷，態度也變得嚴肅。等到中興寺建成后，皇帝下旨讓道猷（人名）擔任住持。皇帝在東府設宴，公卿大臣全部到場。召見䟦陀（人名）前來，䟦陀應對敏捷，很有辯才。皇帝非常高興。釋普明（人名），吃素食，穿布衣，專心誦讀《法華經》和《維摩詰經》。每當誦到《勸發品》時，常常看見普賢菩薩（菩薩名號）乘著白象站在他面前。誦讀《維摩詰經》時，也能聽到空中的音樂聲。他還擅長神咒，被他救治的人都痊癒了。一次，某人得病，請普明來念咒。普明剛進門，那家的婦人就昏倒了，看見一隻貍從狗洞里跑出去，因此病就好了。他還曾經進入一座神祠，裡面的神都跑走了（出自《本傳》）。乙未年（太安元年）。 孝武帝下詔讓沙門道猷擔任新安鎮寺的法主。當初文帝（皇帝名號）非常尊敬他，到這時讓他擔任天下法主，很符合當時的期望。元徽年間去世，享年七十一歲。釋寶亮（人名），十二歲時，在青州拜道明（人名）為師出家。學業已經很精通，後來因為遊歷京師，住在中興寺。中書袁粲（人名）見到他後覺得他很特別，寫信給他的老師道明，信中大概是說：『最近見到寶亮法師，不是一般人啊。每天都能聽到我以前沒聽過的道理，不知不覺一年都要過去了。但是珍珠產在合浦，魏國人拿來照明車子；玉石在邯鄲，秦王請求用來美化國家。天下的寶物，不能自己獨佔，應該和大家一起分享。』從此以後，寶亮的名聲更加顯赫。釋僧瑜（人名），常常說結累三塗（地獄、餓鬼、畜生三惡道）是由於情慾造成的。情慾既然已經斷盡，形體也應該捨棄。這年六月，在廬山堆積柴火做成火龕，點火后，進入火龕中端坐，誦讀《藥王品》。火焰交織而來，他還合掌不散。道士和俗人都看見紫色的氣體升騰到空中。十四天後，他的房間里長出兩棵桐樹，聳立成奇特的樹木。丙申年。 釋元暢（人名），起初侍奉元高（人名），因為北魏滅佛，就到了楊州。他精通經律禪要。起初，《華嚴經》（佛教經典）文辭旨意浩瀚深廣，還沒有人做疏釋。元暢於是提煉章節，批註語句，傳講到現在，《華嚴經》的疏釋就是從他開始的。他還擅長三……

【English Translation】 English version: Praying for the posthumous blessings of Wang Changxiu (name of a person, the object of prayer). Emperor Xiaowu (name of an emperor) looked sad and his attitude became serious. When Zhongxing Temple was completed, the emperor issued an edict appointing Daoyou (name of a person) as the abbot. The emperor held a banquet in the Eastern Mansion, and all the ministers and officials were present. Batuo (name of a person) was summoned, and Batuo responded quickly and was very eloquent. The emperor was very pleased. Shi Puming (name of a person), ate vegetarian food and wore cloth clothes, and devoted himself to reciting the 'Lotus Sutra' and the 'Vimalakirti Sutra'. Whenever he recited the 'Encouragement Chapter', he often saw Samantabhadra Bodhisattva (name of a Bodhisattva) riding a white elephant standing in front of him. When reciting the 'Vimalakirti Sutra', he could also hear music in the air. He was also good at divine incantations, and those who were cured by him recovered. Once, someone fell ill and asked Puming to chant incantations. As soon as Puming entered the door, the woman of the house fainted and saw a civet cat running out of the dog hole, and the illness was cured. He also once entered a shrine, and the gods inside ran away (from 'Biography'). Year Yiwei (Tai'an first year). Emperor Xiaowu issued an edict appointing the monk Daoyou as the Dharma master of Xinan Town Temple. At first, Emperor Wen (name of an emperor) respected him very much, and at this time he was appointed as the Dharma master of the world, which was in line with the expectations of the time. He died during the Yuanhui period at the age of seventy-one. Shi Baoliang (name of a person), at the age of twelve, became a monk in Qingzhou under the tutelage of Daoming (name of a person). He was already proficient in his studies, and later, because he traveled to the capital, he lived in Zhongxing Temple. Yuan Can (name of a person), a secretary of the Imperial Secretariat, saw him and thought he was special, and wrote a letter to his teacher Daoming, which roughly said: 'Recently I saw Dharma Master Baoliang, he is no ordinary person. Every day I can hear principles that I have never heard before, and before I know it, a year is about to pass. But pearls are produced in Hepu, and the people of Wei take them to illuminate their carriages; jade is in Handan, and the King of Qin asks to use it to beautify the country. The treasures of the world should not be monopolized, but should be shared with everyone.' From then on, Baoliang's reputation became even more prominent. Shi Sengyu (name of a person) often said that the accumulation of the three evil paths (hell, hungry ghosts, animals) is caused by lust. Since lust has been exhausted, the body should also be abandoned. In June of this year, he piled up firewood on Mount Lu to make a fire niche, and after lighting the fire, he sat upright in the fire niche, reciting the 'Medicine King Chapter'. The flames intertwined, and he still kept his palms together. Taoists and laymen all saw purple gas rising into the air. Fourteen days later, two paulownia trees grew in his room, towering into strange trees. Year Bingshen. Shi Yuanchang (name of a person), initially served Yuan Gao (name of a person), and because the Northern Wei Dynasty destroyed Buddhism, he went to Yangzhou. He was proficient in the essentials of sutras, precepts, and meditation. At first, the 'Avatamsaka Sutra' (Buddhist scripture) was vast and profound in its meaning, and no one had made commentaries on it. Yuanchang then refined chapters, annotated sentences, and lectured on it to this day. Yuanchang was the one who started the commentaries on the 'Avatamsaka Sutra'. He was also good at three...

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論。為學者之宗。文帝深重之。請為太子師。再三辭遜。及太初事故。方知先覺。自是遷憩荊州山。長沙寺講法。丁酉(大明元) (三)

二十七祖般若多羅。以法付菩提達磨。偈曰。心地含諸種。因心復生理。果滿菩提圓。華開世界起。即于座立。舒左右手。放光二十七道。踴身虛空。化火自焚。空中舍利如雨(正宗乃甲午年化)○釋惠簡。譯五天使者等經十部。戊戌(二) (四)

時釋僧詮。精練三藏。化洽江南。性好檀施。周贍貧乏。居無縑幣。屢造金像。禪禮無輟。孟顗。張暢。張敷。戴颙。戴勃。並師事之(僧傳)○上詔法師曇宗懺罪。上因曰。朕何罪而勞卿為懺。宗曰。舜稱予違爾弼。禹曰萬方有罪。在予一人。陛下履道思沖。寧得獨異。帝大悅(統紀)。己亥(三) (五)

釋道汪。初師遠公。究經律。嘗行梁州道。為羌賊所圍。汪念觀音。有頃覺如雲霧者覆汪身。盜尋不見。於是獲免。后止成都。化行巴蜀。孝武帝聞汪德行。迎為中興寺主○二月釋僧慶。于凈名像前焚身。眾見一物如龍。從𧂐昇天(僧傳)。庚子(四)(廣州獻三角牛河南獻舞馬) (和平元)

十月八日。路昭皇太后。造普賢像成。于中興禪房設齋。所請二百僧已集。忽有異僧預座。氣貌

【現代漢語翻譯】 現代漢語譯本： 論。他是學者們的宗師。文帝非常器重他，請他擔任太子的老師，他多次辭讓。等到太初發生變故，人們才知道他有先見之明。之後他便隱居在荊州山，在長沙寺講法。（大明元年）

二十七祖般若多羅（Prajnatara，第二十七代祖師），將佛法傳給菩提達磨（Bodhidharma，禪宗初祖）。偈語說：『心地含諸種，因心復生理，果滿菩提圓，華開世界起。』說完就在座位上站立，伸出左右手，放出二十七道光芒，身體躍入虛空，化為火焰自焚。空中舍利如雨點般落下。（正宗記載是在甲午年圓寂）○釋惠簡，翻譯了《五天使者等經》等十部經典。

當時釋僧詮，精通三藏經典，教化普及江南。他喜歡佈施，賙濟貧困的人，家中沒有絲織品和錢幣。他多次建造金像，禪修禮拜從不間斷。孟顗、張暢、張敷、戴颙、戴勃都以他為師。（《高僧傳》記載）○皇上下詔法師曇宗懺悔罪過。皇上問道：『朕有什麼罪過要勞煩你來懺悔？』曇宗回答說：『舜帝說「我違背了你的輔佐」，禹帝說「萬方有罪，在於一人」。陛下您遵循正道，難道能獨自例外嗎？』皇上非常高興。（《佛祖統紀》記載）。

釋道汪，最初師從慧遠大師，精通經律。他曾經行走在梁州道上，被羌族盜賊包圍。道汪唸誦觀音菩薩名號，一會兒後感覺好像有云霧覆蓋住他的身體，盜賊尋找不到他，於是得以脫險。後來他住在成都，教化盛行於巴蜀地區。孝武帝聽聞道汪的德行，迎接他擔任中興寺的住持。○二月，釋僧慶在凈名像前焚身。眾人看見一個東西像龍一樣，從𧂐昇天。（《高僧傳》記載）。（廣州進獻三角牛，河南進獻舞馬）

十月八日，路昭皇太后建造的普賢菩薩像完成，在中興禪房設定齋飯。所邀請的二百名僧人已經聚集，忽然有一位奇異的僧人預先坐在那裡，氣度相貌不凡。 English version: A treatise. He was a master of scholars. Emperor Wen deeply respected him and invited him to be the tutor of the crown prince, which he repeatedly declined. It was not until the events of the Tai Chu period that people realized his foresight. After that, he retired to Mount Jingzhou and lectured at Changsha Temple. (The first year of Daming)

The twenty-seventh patriarch, Prajnatara (the twenty-seventh ancestral master), passed the Dharma to Bodhidharma (the first patriarch of Zen Buddhism). The verse says: 'The mind-ground contains all seeds, from the mind arises life again, when the fruit is full, Bodhi is complete, when the flower blooms, the world arises.' After saying this, he stood up from his seat, extended his left and right hands, emitted twenty-seven rays of light, leaped into the void, and transformed into flames, self-immolating. The relics fell from the sky like rain. (According to the orthodox record, he passed away in the year Jiawu) ○釋惠簡(Shi Huijian) translated ten scriptures, including the 'Five Messengers Sutra'.

At that time, Shi Sengquan (釋僧詮), was proficient in the Tripitaka and his teachings spread throughout Jiangnan. He loved giving alms and helping the poor, and had no silk or money in his home. He repeatedly built golden statues, and never ceased his Chan practice and worship. Meng Yi (孟顗), Zhang Chang (張暢), Zhang Fu (張敷), Dai Yong (戴颙), and Dai Bo (戴勃) all took him as their teacher (recorded in the 'Biographies of Eminent Monks'). ○ The Emperor issued an edict for Dharma Master Tanzong (曇宗) to repent of his sins. The Emperor asked, 'What sins do I have that require you to repent for me?' Tanzong replied, 'Emperor Shun said, 'I have disobeyed your assistance,' and Emperor Yu said, 'If the myriad regions have sins, it lies with me alone.' Your Majesty follows the right path, how can you be an exception?' The Emperor was greatly pleased (recorded in the 'Comprehensive Record of Buddhas and Patriarchs').

Shi Daowang (釋道汪) initially studied under Master Huiyuan (慧遠), and was proficient in the scriptures and precepts. He once traveled on the Liangzhou road and was surrounded by Qiang bandits. Daowang recited the name of Avalokitesvara Bodhisattva, and after a while, he felt as if clouds and mist covered his body, and the bandits could not find him, so he escaped. Later, he lived in Chengdu, and his teachings flourished in the Ba and Shu regions. Emperor Xiaowu heard of Daowang's virtuous conduct and welcomed him to be the abbot of Zhongxing Temple. ○ In February, Shi Sengqing (釋僧慶) burned himself in front of the Vimalakirti statue. The crowd saw something like a dragon ascending to the sky from 𧂐 (recorded in the 'Biographies of Eminent Monks'). (Guangzhou presented a three-horned ox, and Henan presented dancing horses)

On the eighth day of October, Empress Dowager Lu Zhao (路昭皇太后) completed the construction of the Samantabhadra Bodhisattva statue and set up a vegetarian feast in the Zhongxing Chan room. The two hundred monks who were invited had already gathered, when suddenly a strange monk was already seated there, with an extraordinary demeanor and appearance.

【English Translation】 English version: A treatise. He was a master of scholars. Emperor Wen deeply respected him and invited him to be the tutor of the crown prince, which he repeatedly declined. It was not until the events of the Tai Chu period that people realized his foresight. After that, he retired to Mount Jingzhou and lectured at Changsha Temple. (The first year of Daming) The twenty-seventh patriarch, Prajnatara (the twenty-seventh ancestral master), passed the Dharma to Bodhidharma (the first patriarch of Zen Buddhism). The verse says: 'The mind-ground contains all seeds, from the mind arises life again, when the fruit is full, Bodhi is complete, when the flower blooms, the world arises.' After saying this, he stood up from his seat, extended his left and right hands, emitted twenty-seven rays of light, leaped into the void, and transformed into flames, self-immolating. The relics fell from the sky like rain. (According to the orthodox record, he passed away in the year Jiawu) ○Shi Huijian (釋惠簡) translated ten scriptures, including the 'Five Messengers Sutra'. At that time, Shi Sengquan (釋僧詮), was proficient in the Tripitaka and his teachings spread throughout Jiangnan. He loved giving alms and helping the poor, and had no silk or money in his home. He repeatedly built golden statues, and never ceased his Chan practice and worship. Meng Yi (孟顗), Zhang Chang (張暢), Zhang Fu (張敷), Dai Yong (戴颙), and Dai Bo (戴勃) all took him as their teacher (recorded in the 'Biographies of Eminent Monks'). ○ The Emperor issued an edict for Dharma Master Tanzong (曇宗) to repent of his sins. The Emperor asked, 'What sins do I have that require you to repent for me?' Tanzong replied, 'Emperor Shun said, 'I have disobeyed your assistance,' and Emperor Yu said, 'If the myriad regions have sins, it lies with me alone.' Your Majesty follows the right path, how can you be an exception?' The Emperor was greatly pleased (recorded in the 'Comprehensive Record of Buddhas and Patriarchs'). Shi Daowang (釋道汪) initially studied under Master Huiyuan (慧遠), and was proficient in the scriptures and precepts. He once traveled on the Liangzhou road and was surrounded by Qiang bandits. Daowang recited the name of Avalokitesvara Bodhisattva, and after a while, he felt as if clouds and mist covered his body, and the bandits could not find him, so he escaped. Later, he lived in Chengdu, and his teachings flourished in the Ba and Shu regions. Emperor Xiaowu heard of Daowang's virtuous conduct and welcomed him to be the abbot of Zhongxing Temple. ○ In February, Shi Sengqing (釋僧慶) burned himself in front of the Vimalakirti statue. The crowd saw something like a dragon ascending to the sky from 𧂐 (recorded in the 'Biographies of Eminent Monks'). (Guangzhou presented a three-horned ox, and Henan presented dancing horses) On the eighth day of October, Empress Dowager Lu Zhao (路昭皇太后) completed the construction of the Samantabhadra Bodhisattva statue and set up a vegetarian feast in the Zhongxing Chan room. The two hundred monks who were invited had already gathered, when suddenly a strange monk was already seated there, with an extraordinary demeanor and appearance.

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秀髮。舉眾驚嗟。齋主問往何寺。曰天安。言對之間。倏然不見。眾乃悟其神僧也。時釋道溫。敕為都邑僧主。京兆尹孔靈符以事表聞。詔仍改禪房。為天安寺。溫后開講。數感神異。帝悅之。賜錢五十萬(溫傳)○西域功德直。至荊州。釋元暢請出唸佛三昧等經。暢刊正文義。辭旨婉切。暢能舒手出香。掌中流水。莫之測也。辛丑(五) (二)

釋僧鏡。初止京講法。徐湛之重之。請為門師。后化洽三吳。聲馳上國。世祖欽風。敕止定林。頻建法聚○釋慧通。麈尾一振。軒蓋盈衢。孝武厚加寵秩。敕與海陵建平二王為友。壬寅(六) (三)

釋僧遠。初于青州講法。道俗悅服。瑯瑘王僧達。延止眾造寺。遠周貧濟乏。身無留財。斂死撫生。恩加骨肉。孝敬王子鸞。造新安寺。詔遠居之。九月右司諫言。臣聞。佛以謙卑自牧。以忠順為道。不輕比丘。逢人必拜。目連大士。遇長即禮。寧有屈膝四輩。而間禮二親。稽顙耆臘。而直骸萬乘者耶。臣等參議。以為沙門接見。皆當盡禮敬之容。則朝徽有序。帝雖頗信法。而尤自驕縱。奏上之日。詔即可焉。遠嘆曰。我本出家求道。何關帝王。即日謝病拂衣。隱定林山(理有可行。則萬古不易。理不可行。則一朝難通。制旨雖下。眾竟不遵。逾年制。還復

舊矣)。○釋法瑤。講法有聲。是年敕吳興郡。禮致上京。與道猷。同止新安寺。使頓漸二悟義各有宗。至便就講。鑾輿降蹕。百辟陪筵(本傳)○魏釋曇曜。欣三寶再興。于北臺寺。譯付法藏傳等經○初魏帝。于恒安西北三十里。武周山北面。鐫石崖。立靈巖寺。龕之大者。高二十餘丈。可受三千人。鐫諸聖像。相連三十餘里。東頭僧寺。常供千人。太武雖毀敗。而此龕不毀也。癸卯(七) (四)

天下大旱。帝請求那䟦陀祈雨。陀即燒香祈請。不復飲食。默誦經咒。明日晡時。風震云合。連日降雨。敕見慰勞。䞋施相續○釋慧益。數年卻粒。唯食香油。誓欲燒身。是年四月八日。于鐘山。置鑊辨油。自至雲龍門辭帝。帝躬出門益以佛法。憑囑而辭。帝亦續至。道俗滿山。益入鑊。以吉貝自纏。上加一帽。以油灌之。手自執燭。以然帽。誦藥王品。火及眼乃聲絕。時聞空中笳管。異香芬苾。帝夜夢益振錫至。更囑以佛法。帝明日為設會度人。燒身之處。謂藥王寺也(本傳)○釋僧璩。譯十誦羯磨。甲辰(八)(五月帝崩太子子業立) (五)

制沙門復舊。免致敬人主(通鑑)○天竺阿那摩低(此云寶意)。至京。常轉側數百貝子。立知兇吉。善能神咒。以香涂掌。亦見人往事。世祖施其銅唾壺

【現代漢語翻譯】 現代漢語譯本：舊矣）。○釋法瑤（釋法瑤，一位僧侶）。講法有聲。是年敕吳興郡（吳興郡，地名），禮致上京（上京，當時的首都）。與道猷（道猷，另一位僧侶）。同止新安寺（新安寺，寺廟名）。使頓漸二悟義各有宗。至便就講。鑾輿降蹕（鑾輿降蹕，皇帝駕臨），百辟陪筵（百辟陪筵，眾多官員陪同）。(本傳)○魏釋曇曜（魏釋曇曜，一位來自魏國的僧侶）。欣三寶再興。于北臺寺（北臺寺，寺廟名）。譯付法藏傳等經○初魏帝。于恒安西北三十里。武周山北面。鐫石崖。立靈巖寺（靈巖寺，寺廟名）。龕之大者。高二十餘丈。可受三千人。鐫諸聖像。相連三十餘里。東頭僧寺。常供千人。太武雖毀敗。而此龕不毀也。癸卯(七) (四) 天下大旱。帝請求那䟦陀（那䟦陀，一位僧侶）祈雨。陀即燒香祈請。不復飲食。默誦經咒。明日晡時。風震云合。連日降雨。敕見慰勞。䞋施相續○釋慧益（釋慧益，一位僧侶）。數年卻粒。唯食香油。誓欲燒身。是年四月八日。于鐘山（鐘山，山名）。置鑊辨油。自至雲龍門辭帝。帝躬出門益以佛法。憑囑而辭。帝亦續至。道俗滿山。益入鑊。以吉貝自纏。上加一帽。以油灌之。手自執燭。以然帽。誦藥王品。火及眼乃聲絕。時聞空中笳管。異香芬苾。帝夜夢益振錫至。更囑以佛法。帝明日為設會度人。燒身之處。謂藥王寺（藥王寺，寺廟名）也(本傳)○釋僧璩（釋僧璩，一位僧侶）。譯十誦羯磨。甲辰(八)(五月帝崩太子子業立) (五) 制沙門復舊。免致敬人主(通鑑)○天竺阿那摩低（阿那摩低，來自天竺的僧侶，意為寶意）。至京。常轉側數百貝子。立知兇吉。善能神咒。以香涂掌。亦見人往事。世祖施其銅唾壺

【English Translation】 English version: (Old)。○ Shi Fayao (釋法瑤, a monk). He lectured on the Dharma with a resounding voice. In this year, the Emperor ordered Wuxing Prefecture (吳興郡, a place name) to respectfully escort him to the capital (上京, the capital at the time). He and Daoyou (道猷, another monk) stayed together at Xin'an Temple (新安寺, a temple name). They enabled both sudden and gradual enlightenment, each with its own doctrine. He immediately began lecturing. The imperial carriage descended (鑾輿降蹕, the emperor arrived), and numerous officials accompanied him (百辟陪筵, many officials accompanied). (Biography) ○ Wei Shi Tanyao (魏釋曇曜, a monk from the Wei Dynasty). He rejoiced at the resurgence of the Three Jewels. At Beitai Temple (北臺寺, a temple name), he translated the Transmission of the Dharma Treasury Sutra, etc. ○ Initially, the Wei Emperor, thirty miles northwest of Heng'an, on the north side of Mount Wuzhou, carved stone cliffs and established Lingyan Temple (靈巖寺, a temple name). The largest niche was over twenty zhang high and could accommodate three thousand people. Carved images of various saints were connected for over thirty miles. The monastery at the east end regularly provided for a thousand people. Although Taiwu destroyed and ruined things, this niche was not destroyed. Gui Mao (7) (4) There was a great drought in the land. The Emperor requested that Nabatuo (那䟦陀, a monk) pray for rain. Tuo immediately burned incense and prayed, abstaining from food and drink, silently reciting mantras. The next day at dusk, the wind shook and the clouds gathered, and it rained for days. The Emperor ordered that he be seen and comforted, and gifts were bestowed continuously. ○ Shi Huiyi (釋慧益, a monk). For several years, he abstained from grains, only consuming sesame oil. He vowed to burn himself. On the eighth day of the fourth month of this year, at Zhongshan (鐘山, a mountain name), he prepared a cauldron of oil. He went to Yunlong Gate to bid farewell to the Emperor. The Emperor personally came out to encourage him with the Buddha Dharma and entrusted him with his wishes before he departed. The Emperor also followed him. Monks, nuns, and laypeople filled the mountain. Yi entered the cauldron, wrapped himself in cotton cloth, put on a hat, poured oil on it, and held a candle to light the hat. He recited the Bhaisajyaraja (Medicine King) chapter. The sound ceased when the fire reached his eyes. At that time, the sound of reed pipes was heard in the air, and there was a fragrant aroma. The Emperor dreamed that night that Yi arrived, shaking his staff, and further entrusted him with the Buddha Dharma. The Emperor held a gathering the next day to liberate people. The place where he burned himself is called Yaowang Temple (藥王寺, a temple name). (Biography) ○ Shi Sengqu (釋僧璩, a monk). He translated the Ten Recitation Karmavācanā. Jia Chen (8) (In the fifth month, the Emperor died and Crown Prince Ziye ascended the throne) (5) It was decreed that the monks should return to their former status and be exempt from paying respect to the ruler (Comprehensive Mirror). ○ The Indian Anamo Di (阿那摩低, a monk from India, meaning Treasure Intent). Arrived in the capital. He often turned hundreds of cowrie shells to determine good and bad fortune. He was skilled in divine mantras. He applied fragrance to his palms and could also see people's past events. Emperor Shizu gave him a copper spittoon.

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。忽人竊之。低以席一領空卷之。咒上數遍。經於三夕。唾壺還在席中。道俗敬異焉(本傳)。乙巳(景和元)(十一月大臣廢君乃奉太宗明帝或即位)(改泰始元) (六)(五月高宗崩顯宗即位)

楊州瓦官寺釋慧果。常誦法華。一日于廁見鬼。禮云。昔為僧作維那。小不如法。墮地獄。出生啖糞鬼中。愿師拔濟。昔有錢三千。埋在柿樹下。愿取為福。果因告眾掘錢。為造法華設會。后夢見鬼云。已得改生勝處(感通錄)○釋慧亮。講席有聲。顏延嘆曰。安汰吐珠玉於前。斌亮振金聲於後。清言妙緒。將絕復興。至是于莊嚴寺。學徒盛集。敕亮與斌。遞為法主(本傳)○魏高宗文成帝。五月崩。帝度僧尼。三萬餘人。廣興佛教。修復諸寺。丙午(太始二) (魏顯祖憲文帝)(共)(天安元)

釋僧瑾。初宋孝武。敕為湘東王師(王即太宗)。王從請五戒。甚加優禮。至是即位。乃敕瑾為天下僧主。給隊仗車輿。月俸三萬。瑾性不蓄金。皆充福業。起靈根靈基二寺。元徽中卒○寶誌大士。往來皖山。劍水之下。發而徒跣。著錦袍。面方而瑩徹如鏡。手足皆鳥爪。初金陵東陽民。朱氏之婦。聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山僧儉出家。專修禪觀。至是顯跡。以剪尺拂子。掛杖頭。負

【現代漢語翻譯】 現代漢語譯本：有人偷偷地把它偷走了。他用一個蓆子空空地捲起來。唸誦咒語數遍，經過三個晚上，唾壺還在蓆子中。道士和俗人都感到驚異（出自《本傳》）。乙巳年（景和元年）（十一月大臣廢黜君主，於是擁立太宗明帝即位）（改元泰始元年）（六年）（五月高宗駕崩，顯宗即位）。

揚州瓦官寺的釋慧果，經常誦讀《法華經》。一天在廁所里見到一個鬼，鬼向他行禮說：『我以前做僧人的維那，因為稍微不如法，墮入了地獄，轉生為吃糞的鬼。希望師父您能救濟我。我以前有三千錢，埋在柿子樹下，希望您能取出來為我做功德。』慧果因此告訴眾人挖掘錢財，為他建造法華設會。後來夢見鬼來說：『我已經得以改生到好的地方了。』（出自《感通錄》）釋慧亮，講經說法很有名聲。顏延之讚歎說：『安汰在前吐出珠玉，斌亮在後振動金聲。清妙的言論和思緒，將要斷絕又重新興盛。』到這時，他在莊嚴寺，學徒聚集很多。皇帝敕令慧亮和斌輪流擔任法主（出自《本傳》）。魏高宗文成帝，五月駕崩。皇帝度化僧尼三萬多人，廣泛興盛佛教，修復各處寺廟。丙午年（太始二年）（魏顯祖憲文帝）（共）（天安元年）。

釋僧瑾，當初宋孝武帝，敕令他做湘東王（湘東王就是後來的太宗）的老師。湘東王跟隨他請求受五戒，對他非常優待。到這時湘東王即位，於是敕令僧瑾做天下僧主，給他儀仗隊和車駕，每月俸祿三萬。僧瑾的性格是不積攢金錢，都用來做功德事業。他興建了靈根寺和靈基寺。元徽年間去世。寶誌大士，往來於皖山、劍水一帶。披散著頭髮，光著腳，穿著錦袍，面容方正而明亮如鏡子，手腳都像鳥爪。當初是金陵東陽的百姓朱氏的妻子，聽到鷹巢中有嬰兒的啼哭聲，就爬樹把他取了下來，把他當作兒子來養育。七歲時跟隨鐘山僧儉出家，專門修習禪觀。到這時顯現靈蹟。他用剪刀和拂塵，掛在杖頭上，揹著它們。

【English Translation】 English version: Someone secretly stole it. He rolled it up empty with a mat. Recited the mantra several times, and after three nights, the spittoon was still in the mat. Taoists and laypeople were amazed by it (from 'Biography'). Yi-si year (Jinghe first year) (November, the ministers deposed the ruler, and then supported Emperor Ming of Taizong to ascend the throne) (Renamed Taishi first year) (Six years) (May, Emperor Gaozong passed away, and Emperor Xianzong ascended the throne).

Venerable Huiguo of Wuguan Temple in Yangzhou often recited the 'Lotus Sutra'. One day, he saw a ghost in the toilet. The ghost bowed to him and said, 'I used to be a Karmadana (director of affairs) when I was a monk, but because I was slightly improper, I fell into hell and was reborn as a dung-eating ghost. I hope that you, Master, can save me. I used to have three thousand coins buried under the persimmon tree, and I hope you can take them out to make merit for me.' Therefore, Huiguo told the people to dig up the money and build a Dharma assembly for him. Later, he dreamed that the ghost said, 'I have been reborn in a better place.' (from 'Records of Miraculous Retribution') Venerable Huiliang was famous for preaching the Dharma. Yan Yanzhi praised him, saying, 'Antai spits out pearls and jade in front, and Binliang vibrates golden sounds behind. Clear and wonderful words and thoughts, which were about to be cut off, have been revived.' At this time, at Zhuangyan Temple, many students gathered. The emperor ordered Huiliang and Bin to take turns serving as Dharma masters (from 'Biography'). Emperor Wencheng of the Northern Wei Dynasty passed away in May. The emperor ordained more than 30,000 monks and nuns, widely promoted Buddhism, and repaired temples everywhere. Bing-wu year (Taishi second year) (Emperor Xianwen of the Northern Wei Dynasty) (Together) (Tian'an first year).

Venerable Sengjin, initially, Emperor Xiaowu of the Song Dynasty ordered him to be the teacher of the Prince of Xiangdong (the Prince was later Emperor Taizong). The Prince followed him to request the Five Precepts and treated him with great respect. When the Prince ascended the throne, he ordered Sengjin to be the leader of all monks in the country, gave him an honor guard and carriages, and a monthly salary of 30,000. Sengjin's nature was not to accumulate money, and he used it all for meritorious deeds. He built Linggen Temple and Lingji Temple. He passed away during the Yuanhui period. Great Master Baozhi traveled back and forth between Wan Mountain and Jian River. He had disheveled hair, bare feet, and wore a brocade robe. His face was square and bright like a mirror, and his hands and feet were like bird claws. Initially, he was a child of the Zhu family, a commoner in Dongyang, Jinling. The wife heard the sound of an infant crying in an eagle's nest, so she climbed the tree and took him down, raising him as her son. At the age of seven, he became a monk under the tutelage of Monk Jian of Zhongshan, specializing in the practice of Chan contemplation. At this time, he manifested miraculous signs. He hung scissors and a whisk on the top of his staff and carried them on his back.

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之而行。經聚落。兒童嘩逐之。或微索酒。或累日不食。嘗遇食鲙者。從而求之。食者分㗖之。而有輕薄心。志即吐水中。皆成活魚。時時題詩。初若不可解。后皆有驗(本傳)。丁未(三) (皇興元)

釋道猛。學造淵微。初止京寺。太宗時為湘東王。深相崇薦。及登祚。倍加禮接。帝創寺于建陽門外。敕猛為綱領。帝曰。人能弘道。道藉人弘。今法師非直道益蒼生。亦乃有光。世望可目。寺為興皇。敕猛於寺開講成實。序題之日。帝親臨幸。公卿皆集。帝久之詔曰。猛法師。風道多濟。朕素所賓友。可月給錢三萬。使史車輿等。猛隨有所得。皆施貧造寺。元徽三年卒○釋智林。宋明敕下京寺講說。申明二諦義。有三宗不同。時周顒又作三宗論。與林意符。林乃致書于颙謂。此義無人得者幸。已建明斯義。便宜廣宣。故三宗之旨。傳述至今○周顒字伯倫。累遷直侍殿省。明帝慘酷。颙不敢顯諫。輒誦經中罪福因緣之事。帝為少沮。颙于鐘山西。別立精舍。休沐則歸之。終年蔬食。雖有妻子。而遠居山舍。宰相王儉問曰。卿山中何所食。曰赤米白鹽綠葵紫蓼。蕭子顯戲問。菜食何味最佳。颙曰。春初早韭。秋末晚崧。其標緻如此。掛冠盛時居山。以壽終(本傳)○魏于常安北臺。起永寧寺。七級浮圖。高三

百餘尺。又于天宮寺。作大像。高四十三尺。用銅十萬斤。黃金六百斤(通鑑)。戊申(四) (二)

正月天竺求那䟦陀羅。朝辭天子。公卿言。將示滅。帝親臨決別。陀談笑而逝。壽七十五。陀蔬食。終身香爐。未嘗離手。每食輒分食飛鳥。鳥皆集手取食。祈譯經論五十二部。一百三十四卷○帝造湘宮寺。新成大開講肆。妙選英僧。敕請法瑗。為法主。帝降蹕法筵。公卿會坐。一時之盛。觀者榮之(僧傳)。己酉(五) (三)

釋弘充。思入玄微。口辨天逸。王臣皆重之。明帝起湘宮寺。請充為綱領。時湘宮又有法鮮。聰哲有力。與充齊名○釋超進。詔徴至都。講法鼓經。后還會稽。元徽中卒。壽九十四○七月趙泰死。十日復甦云。有二人。弘入黑門。見絳衣人。次第叫名。問生時行業。主者言。常遣使者在人間。記人善惡。以相檢校人死。有三惡道。殺生禱祀最重。持佛善戒。則死在福舍。又到地獄。案行見泰。父母弟在泥犁獄。又見受獄報已。更受變報者。又見供佛修福。得脫生者。又入開光門。見佛度諸地獄。地獄即空。泰乃問天道地獄道門。相去幾何。曰天道地獄道門相對。又間人死何者為樂。曰唯奉佛持戒者樂耳。又問未奉佛時造罪。今奉佛其過除否。曰皆除。主者乃召都錄。問泰

【現代漢語翻譯】 現代漢語譯本：一百多尺。又在天宮寺，建造大佛像，高四十三尺，用銅十萬斤，黃金六百斤（《通鑑》記載）。戊申年（四年）（二月）。 正月，來自天竺（India）的求那跋陀羅（Guṇabhadra，功德賢）向天子辭行。公卿們說他將要示寂（涅槃）。皇帝親自臨行訣別。求那跋陀羅談笑而逝，享年七十五歲。求那跋陀羅吃素，終身香爐不離手，每次吃飯都分給飛鳥，鳥都聚集在他手上取食。他祈求翻譯經論五十二部，一百三十四卷。皇帝建造湘宮寺，新建成后大規模開設講堂，精選優秀僧人，敕請法瑗（Fayuan，僧人名）為法主。皇帝駕臨法筵，公卿會聚而坐，一時間盛況空前，觀看的人都以此為榮（《僧傳》記載）。己酉年（五年）（三月）。 釋弘充（Hongchong，僧人名），思維深入玄妙，口才辯捷如天馬行空，王公大臣都敬重他。明帝（Emperor Ming）興建湘宮寺，請弘充擔任綱領。當時湘宮寺還有法鮮（Faxian，僧人名），聰慧有才幹，與弘充齊名。釋超進（Chaojin，僧人名），被詔令徵召到都城，講《法鼓經》（Dharma Drum Sutra）。後來回到會稽（Kuaiji，地名）。元徽年間去世，享年九十四歲。七月，趙泰（Zhaotai，人名）去世，十天後復甦，說有兩個（人），弘（Hong，人名）進入黑門，看見穿絳紅色衣服的人，依次叫著名字，詢問生前的行業。主事的人說，常常派遣使者在人間，記錄人的善惡，用來檢查校對人死後的情況。人死後有三惡道，殺生祭祀罪孽最重。持守佛的善戒，死後就在福舍。又到了地獄，巡視看見趙泰的父母兄弟在地獄受苦。又看見受完地獄報應后，還要接受變報的人。又看見供佛修福，得以脫離地獄轉生的人。又進入開光門，看見佛（Buddha）度化各個地獄，地獄隨即空了。趙泰就問天道和地獄道門相距多遠，（那人）說天道和地獄道門相對。又問人死後什麼最快樂，（那人）說只有奉佛持戒的人才快樂。又問沒有奉佛時造的罪，現在奉佛能消除嗎？（那人）說都能消除。主事的人就召來都錄，詢問趙泰。

【English Translation】 English version: More than a hundred chi (尺, a unit of length). Also, at Tiangong Temple (天宮寺), a large statue was made, forty-three chi (尺) high, using 100,000 jin (斤, a unit of weight) of copper and 600 jin (斤) of gold (according to Zizhi Tongjian 通鑑). Year Wushen (戊申) (4th year) (February). In the first month, the Indian monk Guṇabhadra (求那䟦陀羅) bid farewell to the Emperor. The ministers said that he was about to enter Parinirvana (示滅). The Emperor personally came to bid him farewell. Guṇabhadra departed with laughter and conversation, at the age of seventy-five. Guṇabhadra ate vegetarian food and never let go of his incense burner throughout his life. Every time he ate, he would share his food with the flying birds, and the birds would gather on his hand to take the food. He prayed for the translation of fifty-two scriptures and treatises, in one hundred and thirty-four volumes. The Emperor built Xianggong Temple (湘宮寺), and after its completion, he opened large lecture halls, carefully selecting outstanding monks, and ordered Fayuan (法瑗) to be the Dharma master. The Emperor descended to the Dharma assembly, and the ministers gathered and sat together. The grandeur of the occasion was such that the onlookers were honored by it (according to Biographies of Eminent Monks 僧傳). Year Jiyou (己酉) (5th year) (March). The monk Hongchong (弘充) had profound and subtle thoughts, and his eloquence was as free as the wind. Kings and ministers all respected him. Emperor Ming (明帝) built Xianggong Temple (湘宮寺) and invited Hongchong to be the leader. At that time, there was also Faxian (法鮮) at Xianggong Temple, who was intelligent and capable, and was as famous as Hongchong. The monk Chaojin (超進) was summoned to the capital by imperial decree to lecture on the Dharma Drum Sutra (法鼓經). Later, he returned to Kuaiji (會稽). He died during the Yuanhui (元徽) period at the age of ninety-four. In July, Zhao Tai (趙泰) died, and after ten days he revived and said that there were two (people). Hong (弘) entered the black gate and saw people in crimson clothes calling out names in order, asking about their deeds during their lifetime. The person in charge said that he often sent messengers to the human world to record people's good and evil deeds, in order to examine and verify the situation after people's death. After death, there are three evil paths, and killing and offering sacrifices are the most serious sins. If one upholds the good precepts of the Buddha, one will be in a blessed abode after death. He also went to hell and saw Zhao Tai's parents and brothers suffering in the Nili (泥犁) hell. He also saw people who, after receiving the retribution of hell, had to undergo further transformations. He also saw people who made offerings to the Buddha and cultivated blessings, and were able to escape from hell and be reborn. He also entered the Kaiguang (開光) gate and saw the Buddha (佛) liberating all the hells, and the hells immediately became empty. Zhao Tai then asked how far apart the gates of the heavenly path and the hellish path were. (The person) said that the gates of the heavenly path and the hellish path were opposite each other. He also asked what was the most joyful thing after death. (The person) said that only those who revered the Buddha and upheld the precepts were joyful. He also asked if the sins committed before revering the Buddha could be eliminated now that he reveres the Buddha. (The person) said that they could all be eliminated. The person in charge then summoned the Dulu (都錄) to inquire about Zhao Tai.

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何死。令取籍看。有餘算三十年。橫為鬼所取。令放還。由是一家發心奉佛。為祖父母弟。制幡蓋。作福會也。庚戌(六) (四)

東海何敬叔。少奉法。因得栴檀。制以為像。而無圓光。屢求不獲。因夢沙門杖錫來曰。檀非可得縣后。何家桐盾可求之。次早因求買之。何曰曾未示人君何得知敬。叔以事告之。何氏驚喜。奉以制光。后為湘府直省。又夢像現(感通)。辛亥(七) (魏孝文帝延興元)

魏顯祖。即位六年。聰睿夙成剛毅有斷。而深信釋氏之學。每引朝士及沙門。共談玄理。雅薄富貴。常有遺世之心。六月乃禪位於太子宏。是為高祖孝文皇帝。宏時年五歲。乃尊顯祖。為太上皇帝。上皇徙居崇光宮。宮在北苑中。又建鹿野寺。于苑之西山。與僧居之。時談禪理(北史)。壬子(泰豫元) (二)

四月太宗崩。在位八年。至治克昌。造丈八金像。旦食常齋。日誦般若。爰感舍利。造弘普寺(六帖)○魏西域吉迦夜(此云言可)。番譯寶藏等經二十四卷。癸丑(蒼梧王　元徽元) (三)

沙門邵碩。康居國人。與志公最善。出入經行。不問夜日。意欲求之。則去游益州。以滑稽言事。能發人歡笑。因勸以善。家家喜之。至人家眠地者。家必有死。能分身於數處。刺

【現代漢語翻譯】 現代漢語譯本 何死。命人查閱戶籍，發現還有三十年壽命。卻被鬼抓走了。於是命令放他還陽。因此這家人才發心信奉佛法，爲了祖父母和弟弟，製作幡蓋，舉辦祈福法會。（庚戌年）

東海的何敬叔，年輕時就信奉佛法。一次得到一塊栴檀木（一種名貴的香木）。就用它雕刻佛像，但是沒有頭光。多次尋求不得。一天夢見一位沙門（出家修行的和尚）拄著錫杖（僧人用的手杖）來說：『栴檀木無法用來做頭光，可以去尋找何家的桐木盾牌。』第二天早上就去尋找購買。何家的人說：『從未給別人看過，您怎麼知道在我這裡？』何敬叔把夢中的事告訴了他。何家的人非常驚喜，就把盾牌奉獻出來製作頭光。後來佛像在湘府顯靈。（辛亥年）

魏顯祖（北魏皇帝），即位六年。聰明睿智，天資早成，剛毅果斷。而且深信佛教。經常召集朝廷官員和沙門（出家修行的和尚），一起談論玄妙的佛理。崇尚簡樸，常有隱退之心。六月就禪位給太子宏（即後來的孝文帝）。當時孝文帝五歲。於是尊顯祖為太上皇帝。太上皇遷居到崇光宮。崇光宮在北苑中。又在北苑西山建造鹿野寺，與僧人居住。經常在那裡談論禪理。（壬子年）

四月，太宗（應為宋太宗）駕崩，在位八年。政治清明昌盛。建造丈八高的金像。每天早上都吃齋飯。每天誦讀《般若經》。因此感應到舍利（佛教聖物）。建造弘普寺。（癸丑年）

沙門（出家修行的和尚）邵碩，是康居國（中亞古國）人。與志公禪師關係最好。出入往來，不分白天黑夜。想要去益州（今四川一帶），就前往遊歷。用滑稽的言語勸人行善，能引人發笑。因此勸人行善。家家都喜歡他。如果到人家睡覺的地方，這家必定有人去世。能分身到多處，刺

【English Translation】 English version Someone died. They ordered the registry to be checked. There were thirty years of life remaining. However, he was taken by a ghost. They ordered him to be released and return to life. Because of this, the family resolved to devote themselves to Buddhism, making banners and canopies, and holding blessing ceremonies for their grandparents and younger brother. (Gengxu Year)

He Jingshu of Donghai, devoted to the Dharma from a young age, once obtained a piece of sandalwood (a precious fragrant wood). He used it to carve a Buddha statue, but it had no halo. He sought one repeatedly without success. One day, he dreamed of a Shramana (a Buddhist monk) coming with a staff, saying, 'Sandalwood cannot be used for a halo; you can seek the paulownia shield from the He family.' The next morning, he sought to buy it. The He family said, 'I have never shown it to anyone; how did you know it was here?' He Jingshu told him about the dream. The He family was very surprised and offered the shield to make the halo. Later, the statue manifested miracles in Xiang Prefecture. (Xinhai Year)

Emperor Xianzu of Wei (Emperor of Northern Wei), ascended the throne for six years. He was intelligent and wise, with innate talent, resolute and decisive. Moreover, he deeply believed in Buddhism. He often summoned court officials and Shramanas (Buddhist monks) to discuss profound Buddhist principles together. He admired simplicity and often had thoughts of renouncing the world. In June, he abdicated the throne to Crown Prince Hong (later Emperor Xiaowen). At that time, Emperor Xiaowen was five years old. Therefore, he honored Emperor Xianzu as the Supreme Emperor. The Supreme Emperor moved to Chongguang Palace. Chongguang Palace was in the North Garden. He also built Luye Temple on the western mountain of the North Garden, where monks resided. They often discussed Chan (Zen) principles there. (Renzi Year)

In April, Emperor Taizong (should be Emperor Taizong of Song) passed away, having reigned for eight years. The government was clear and prosperous. He built a golden statue eighteen feet tall. He always ate vegetarian meals in the morning. He recited the Prajna Sutra daily. Therefore, he sensed the relics (Buddhist sacred objects). He built Hongpu Temple. (Guichou Year)

The Shramana (Buddhist monk) Shao Shuo was from the country of Kangju (an ancient country in Central Asia). He was best friends with Chan Master Zhigong. He came and went, not distinguishing between day and night. Wanting to go to Yizhou (present-day Sichuan area), he traveled there. He used humorous words to persuade people to do good, able to make people laugh. Therefore, he persuaded people to do good. Every family liked him. If he went to someone's sleeping place, someone in that family would surely die. He could divide his body into several places, pierce

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史劉孟明挹事之。忽著布帽詣明。少時明卒。先是孟明長史沈仲玉。改鞭杖之格嚴重常科。碩謂玉曰。天地嗷嗷從此起。若除鞭格得刺史玉除之。及明卒。仲玉果行州事。是年九月將亡。謂沙門法進曰。愿露骸松下。然腳須著屐。進諾之已而化。舁其尸露之。明日往視失所在。俄有自郫縣來者曰。昨見碩公著一履行市中曰。為我語進公。小兒見欺止為我只履。進驚問。沙彌答曰。舁尸時一履墮行。急不及系也。甲寅(二) (四) 乙卯(三)(東莞人徐垣妻懷身兒在腹中啼) (五)

釋曇斌。講法有聲。孝建初。敕王謨資發出京。止新安寺。講頓漸之旨時皆悅服。至是示寂(本傳)。丙辰(四) (承明元　太上皇崩)

魏造建明寺。自後建福度僧立寺非一。北臺有百餘寺。僧尼二千人。四方諸寺。六千餘所。僧尼七萬七千餘人(北史)。丁巳(五)(七月蒼梧王遇弒順帝準立)(改升明元) (太和元)

時逸士顧歡尚黃老。以佛道二教。學者互相非毀。乃著夷夏論。略曰道則佛也。佛則道也。其聖則符其跡則返。或和光以明近。或耀靈以示遠。道濟天下故。無方而不入。智周萬物故。無物而不為。其入不同。其為必異。各成其性。不易其事。是以端委搢紳。中華之容。剪髮曠衣。西

【現代漢語翻譯】 現代漢語譯本：史劉孟明（Shi Liu Mengming）很看重他。後來，碩公戴著布帽去拜訪孟明。不久，孟明去世。此前，孟明的長史沈仲玉（Shen Zhongyu）修改了鞭打的規矩，變得非常嚴苛。碩公對仲玉說：『天下百姓的怨聲載道就是從這種嚴苛的鞭打開始的。如果能廢除鞭打的規矩，就可以當刺史了。』仲玉廢除了鞭打的規矩。等到孟明去世后，仲玉果然代理州里的事務。這年九月，碩公將要去世，對沙門法進（Shamen Fajin）說：『我希望死後能把屍體暴露在松樹下，但是腳上要穿著木屐。』法進答應了他。碩公去世后，人們抬著他的屍體暴露在松樹下。第二天去看的時候，屍體不見了。不久，有個從郫縣來的人說：『昨天看見碩公穿著一隻木屐在街市中走，說：『替我告訴法進，小孩子欺騙我，只為我留下一隻木屐。』』法進驚訝地問沙彌，沙彌回答說：『抬屍體的時候，一隻木屐掉在路上了，當時著急沒來得及繫上。』甲寅年（二）（四），乙卯年（三）（東莞人徐垣的妻子懷孕，孩子在腹中啼哭）（五）。 釋曇斌（Shi Tanbin）講法很有名聲。孝建初年，皇帝下令王謨（Wang Mo）資助他從京城出發，住在新安寺。他講解頓悟和漸悟的宗旨，當時的人都非常信服。到這時，他圓寂了（本傳）。丙辰年（四）（承明元年，太上皇駕崩）。 魏國建造了建明寺。從那以後，建造佛寺、度化僧人的事情就數不勝數。北臺有一百多座寺廟，僧尼有兩千人。四面八方的寺廟，有六千多所。僧尼有七萬七千多人（北史）。丁巳年（五）（七月，蒼梧王遇害，順帝批準繼位）（改元升明）（太和元年）。 當時隱士顧歡（Gu Huan）崇尚黃老之學。因為佛道兩教的學者互相詆譭，於是寫了《夷夏論》。大意是：道就是佛，佛就是道。他們的聖人是相同的，他們的事蹟是相反的。有的收斂光芒以求接近，有的顯示神靈以示遙遠。道教濟世救民，所以無處不在。佛教智慧周全萬物，所以無所不能。他們的進入方式不同，他們的行為必然不同。各自成就自己的本性，不改變自己的事情。所以穿著禮服、插著笏板，是中華的服飾；剪短頭髮、穿著寬鬆的衣服，是西

【English Translation】 English version: Shi Liu Mengming valued him greatly. Suddenly, Shuo Gong visited Mengming wearing a cloth hat. Soon after, Mengming passed away. Previously, Shen Zhongyu, the chief clerk of Mengming, revised the rules of flogging, making them extremely harsh. Shuo Gong said to Zhongyu, 'The grievances of the people arise from this harsh flogging. If you can abolish the flogging rules, you can become the governor.' Zhongyu abolished the flogging rules. After Mengming's death, Zhongyu indeed took charge of the state affairs. In the ninth month of that year, Shuo Gong was about to pass away and said to Shamen Fajin (a Buddhist monk): 'I wish to have my corpse exposed under a pine tree after death, but my feet must wear clogs.' Fajin agreed. After Shuo Gong passed away, people carried his corpse and exposed it under a pine tree. The next day, when they went to check, the corpse was gone. Soon, someone from Pi County came and said, 'Yesterday, I saw Shuo Gong walking in the market wearing only one clog, saying, 'Tell Fajin for me, the children deceived me, leaving me with only one clog.'' Fajin was surprised and asked the novice monk, who replied, 'When carrying the corpse, one clog fell on the road, and there was no time to tie it back on in the rush.' Jia Yin year (2)(4), Yi Mao year (3) (Xu Yuan's wife from Dongguan was pregnant, and the child cried in her womb) (5). Shi Tanbin (a Buddhist monk) was famous for preaching the Dharma. In the early years of Xiaojian, the emperor ordered Wang Mo to fund his departure from the capital and reside in Xin'an Temple. He explained the principles of sudden and gradual enlightenment, which were greatly admired at the time. At this point, he passed away (according to his biography). Bing Chen year (4) (First year of Chengming, the Supreme Emperor passed away). The Wei Dynasty built Jianming Temple. From then on, the construction of Buddhist temples and the ordination of monks became countless. There were more than one hundred temples in Beitai, with two thousand monks and nuns. There were more than six thousand temples in all directions. There were more than seventy-seven thousand monks and nuns (according to the History of the Northern Dynasties). Ding Si year (5) (In July, the Prince of Cangwu was murdered, and Emperor Shun approved his succession) (The era name was changed to Shengming) (First year of Taihe). At that time, the recluse Gu Huan admired Huang-Lao philosophy. Because scholars of Buddhism and Taoism slandered each other, he wrote 'On the Differences Between Chinese and Barbarians'. The main idea is: Tao is Buddha, and Buddha is Tao. Their sages are the same, and their deeds are opposite. Some restrain their light to be approachable, and some display their divinity to show distance. Taoism benefits the world, so it is omnipresent. Buddhism's wisdom encompasses all things, so it is omnipotent. Their ways of entering are different, and their actions are necessarily different. Each fulfills its own nature and does not change its affairs. Therefore, wearing formal attire and holding a scepter is the attire of China; cutting hair short and wearing loose clothing is the attire of the West.

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域之服全形。守禮繼善之風。毀貌易形。絕惡之學。無盡世界。聖人代興。或昭五典。或布三乘教。華而華言化。夷而夷語尋。夫聖道雖同。而法有左右。泥洹仙化。各是一術。佛號正真。道稱正一。一歸無死。真會無生。在名則返。在實則合。但無生之教。賒無死之化。切切法可以進。謙弱賒法可以退。夸強佛教文而博。道教質而精。精則精人獨能。博則粗人廣化。佛言華而引。道言實而抑。佛經繁而顯。道經簡而幽。幽則妙門難見顯則正路易遵。此二法之辨也。聖匠無方。方圓有體器。既殊用教。亦異施佛。是破惡之方道。是興善之術。興善則自然為高。破惡則勇猛為貴。佛跡光大。宜以化物。道跡密微。宜用為己。優劣之分。大略在茲○歡雖同二法。而意黨道教。司徒袁粲。為文駁之。略曰。孔老教俗為本。釋氏出俗為宗。發軫既殊。其歸亦異。又仙化以變形為尚。泥洹以陶神為先。變形者。白首窮玄。而未能無死。陶神者。塵惑日損。而湛然常住。泥洹之道。無死之地。陶神若此。何謂其同○時何常侍鎮之。睹歡和同二教大不平之。以書抵歡。劇言道教不足以擬釋氏。又重與書。略曰。太極剖判形識謬。彰識以流染因。結形以愛滯緣生。及其沉欲淪波觸涯思濟。思濟則祈善。祈善則聖應。聖者何感。而遂通者

【現代漢語翻譯】 現代漢語譯本： 治理國家要全面瞭解其地理形勢，繼承和發揚守禮和行善的社會風尚。通過改變外貌和行為，學習斷絕邪惡的學問。在無盡的世界裡，聖人應運而生，有的闡明五常倫理，有的傳播三乘佛法。對於文化繁榮的地區，用當地的語言進行教化；對於文化落後的地區，也用當地的語言引導他們尋求真理。聖人的道雖然相同，但教化的方法卻各有側重。泥洹（Nirvana，涅槃）和仙道的變化，各自是一種修行方式。佛被稱為『正真』，道被稱為『正一』。歸於『一』可以達到不死，證得『真』可以達到無生。從名稱上看，兩者相反；從實質上看，兩者相合。但是，無生的教義需要長期的修行，而求取不死的法術則見效較快。急切求成的人適合修習佛法，謙虛柔弱的人適合修習道法。誇耀和逞強的人認為佛教的經典廣博，而道教的經典精煉。精煉的道理只有少數人才能理解，廣博的教義則能廣泛地教化眾人。佛的教義華麗而具有吸引力，道的教義樸實而內斂。佛經繁複而顯明，道經簡略而深奧。深奧則妙門難以發現，顯明則正路容易遵循。這就是這兩種教法的區別。聖人的教化沒有固定的模式，但方圓各有其規範。器物既然不同，其用途也就不同，教化也應因人而異。佛法是破除邪惡的方法，道法是興盛善良的途徑。興盛善良自然以高尚為目標，破除邪惡則以勇猛為可貴。佛的足跡光明廣大，適宜用來教化眾生；道的足跡隱秘微妙，適宜用來修身養性。優劣的區分，大致就在於此。 歡雖然贊同兩種教法，但他的思想傾向於道教。司徒袁粲（Yuan Can，南齊大臣）寫文章駁斥他，大意是：孔子和老子的教義以世俗為根本，釋迦牟尼的教義以出世俗為宗旨。出發點既然不同，其歸宿也不同。而且，仙道的教化以改變形體為目標，泥洹的教化以修煉精神為先。改變形體的人，即使皓首窮經，也不能達到不死；修煉精神的人，塵世的迷惑日益減少，而精神則湛然常住。泥洹的道路，是通往不死的境地。修煉精神如果能達到這種程度，怎麼能說它們是相同的呢？ 當時，何常侍鎮之（He Changshi Zhenzhi，人名）看到歡調和兩種教義，非常不平，寫信給歡，嚴厲地說，道教不足以與佛教相比。他又再次寫信，大意是：太極剖判，產生了錯誤的認知。這種認知因為流轉和沾染而形成，因為愛戀和執著而產生形體。等到沉溺於慾望的波濤之中，觸碰到岸邊而想要解脫時，想要解脫就要祈求善良，祈求善良就會得到聖人的迴應。聖人憑藉什麼而能感應，從而達到通達的境界呢？

【English Translation】 English version: To govern a country, one must fully understand its geographical features and inherit and promote the social customs of upholding propriety and practicing goodness. By changing appearance and behavior, learn the knowledge of severing evil. In the endless world, sages arise in response to the times, some elucidating the Five Constant Virtues, and some propagating the Three Vehicles of Buddhism. For regions with flourishing culture, teach using the local language; for regions with backward culture, also guide them to seek the truth using the local language. Although the paths of the sages are the same, their methods of teaching have different focuses. Nirvana (Nirvana, meaning extinction of suffering) and the transformations of Taoism are each a method of cultivation. The Buddha is called 'Perfect Truth,' and the Tao is called 'Perfect Unity.' Returning to 'Unity' can achieve immortality, and realizing 'Truth' can achieve non-birth. In name, the two are opposite; in essence, the two are in harmony. However, the teachings of non-birth require long-term cultivation, while the techniques for seeking immortality have faster results. Those who are eager for quick success are suitable for practicing Buddhism, while those who are humble and gentle are suitable for practicing Taoism. Those who boast and are assertive believe that Buddhist scriptures are broad and extensive, while Taoist scriptures are refined and concise. Refined principles can only be understood by a few, while broad teachings can widely educate the masses. The Buddha's teachings are ornate and attractive, while the Tao's teachings are simple and restrained. Buddhist scriptures are complex and clear, while Taoist scriptures are concise and profound. Profoundness makes it difficult to discover the wonderful gate, while clarity makes it easy to follow the right path. This is the difference between these two teachings. The teachings of the sages have no fixed pattern, but squares and circles each have their norms. Since objects are different, their uses are also different, and teaching should also vary from person to person. Buddhism is a method for breaking evil, and Taoism is a path for promoting goodness. Promoting goodness naturally aims for nobility, while breaking evil values courage. The Buddha's footprints are bright and vast, suitable for teaching sentient beings; the Tao's footprints are hidden and subtle, suitable for self-cultivation. The distinction between superiority and inferiority lies roughly in this. Although Huan agreed with both teachings, his thoughts leaned towards Taoism. Situ Yuan Can (Yuan Can, a minister of the Southern Qi Dynasty) wrote an article refuting him, the gist of which was: The teachings of Confucius and Lao Tzu take the secular as their foundation, while the teachings of Sakyamuni take transcending the secular as their purpose. Since the starting points are different, their destinations are also different. Moreover, the teachings of Taoism aim to change the physical form, while the teachings of Nirvana prioritize cultivating the spirit. Those who change their physical form, even if they study the scriptures until their hair turns white, cannot achieve immortality; those who cultivate their spirit, the delusions of the world diminish day by day, while the spirit remains serene and constant. The path of Nirvana is the path to the realm of non-death. If cultivating the spirit can reach this level, how can it be said that they are the same? At that time, He Changshi Zhenzhi (He Changshi Zhenzhi, a personal name) saw Huan harmonizing the two teachings and was very displeased. He wrote a letter to Huan, sternly saying that Taoism was not worthy of being compared to Buddhism. He wrote again, the gist of which was: The splitting of Taiji produced erroneous cognition. This cognition is formed because of circulation and contamination, and physical form is produced because of love and attachment. When one is immersed in the waves of desire, touches the shore and wants to be liberated, wanting to be liberated requires praying for goodness, and praying for goodness will receive the response of the sage. By what does the sage sense and thus achieve a state of thorough understanding?

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也。夫通不自通。感不自感。感常在此。通每自彼。自彼而言懸鏡高堂。自此而言萬像斯歸。故知天竺既中土。于大千斯感通於至聖。聖應既彼聲被則此云行法。教雨施華夏。道者一也。形者二也。道者真也。形者俗也。盡二得一。宜一其法。滅俗歸真必其違俗。是以孔以全形守祀。恩接六親。老以攝生養性。自我外物。乃為盡善。不為盡美。蓋是有涯之制。未鞭其後也。何得擬道菩提。比聖牟尼哉○時復有朱常侍昭之作難夷夏論。朱廣之作咨夷夏論。並章分句。解以破顧。歡之蔽于淺也。汝南周顒高僧慧(通)並著駁夷夏論。歡之作遂不勝其謬矣。復有法師紹正。著二教論。略曰。佛明其宗。道全其生。守生者蔽。明宗者通云云(南史)。戊午(二) (二)

升明三年四月。順帝禪位於齊。王蕭道成○宋六十年中。寺一千九百十三所。僧尼三萬六千人。譯師二十三人。所譯經律論四百九十卷。釋教隆盛。篤信倍多(方誌)。

齊　蕭姓　都建康(七主二十四年禪于梁)　魏。己未(太祖高)(道成)(建元元) (太和三)

四月齊太祖即帝位。欽崇三寶。博濟群生。用心以仁。垂化以儉(六帖)○彭城宋王寺。有丈八金像。北境兵起。像輒流汗。是年像忽流汗。冬魏寇淮。時兗州驅迫。

【現代漢語翻譯】 現代漢語譯本： 也。所謂『通』不是自己能通達，『感』也不是自己能感知。『感』常在此處，『通』每每從彼處而來。從彼處來說，如高堂懸鏡，從此處來說，萬象都歸於此。所以知道天竺（India）即是中土，于大千世界感應通達于至聖。聖人的迴應既然從彼處傳來，那麼此地就如雲行雨施般傳播佛法教義，滋潤華夏。道，只有一個；形，卻有兩個。道是真實的，形是世俗的。窮盡二者才能得一，應該統一其法則。滅除世俗迴歸真實，必然要違背世俗。因此孔子以保全形體來守護祭祀，以恩情來對待六親；老子以攝養生命來修養性情，將身外之物置之度外，這可以說是盡善，但不能說是盡美。這大概是有涯的制度，未能鞭策其後世啊。怎麼能用它來比擬菩提之道，與聖人釋迦牟尼相比呢？

當時又有朱常侍昭之作《難夷夏論》，朱廣之作《咨夷夏論》，都分章分句，解釋來駁斥顧歡的淺薄之見。汝南周顒、高僧慧（通）都寫了《駁夷夏論》，顧歡的著作因此更加顯得荒謬。又有法師紹正，寫了《二教論》，大略是說：『佛闡明其根本宗旨，道保全其生命。守護生命的人是閉塞的，闡明宗旨的人是通達的。』等等（《南史》）。戊午年（二）

升明三年四月，順帝禪位於齊王蕭道成。

宋朝六十年間，有寺廟一千九百一十三所，僧尼三萬六千人，翻譯佛經的譯師二十三人，所翻譯的經律論共四百九十卷。佛教興盛，篤信的人很多（《方誌》）。

齊，姓蕭，都城建康（歷七位君主，共二十四年，禪位於梁）。魏，己未年（太祖高）（道成）（建元元年）（太和三年）。

四月，齊太祖即位稱帝。欽佩推崇佛法僧三寶，廣泛救濟眾生。用心仁慈，垂示教化以節儉。（《六帖》）彭城宋王寺，有一尊丈八高的金像。北方邊境戰事興起時，佛像就常常流汗。這年佛像忽然流汗，冬季，北魏侵犯淮河一帶。當時兗州被驅趕脅迫。

【English Translation】 English version: Also. 'Penetration' does not penetrate itself. 'Perception' does not perceive itself. 'Perception' is always here. 'Penetration' always comes from there. Speaking from there, it is like a suspended mirror in a high hall. Speaking from here, all phenomena return to it. Therefore, know that Tianzhu (India) is the same as the Central Lands. In the great universe, it is in communion with the Supreme Sage. Since the Sage's response comes from there, then here, like clouds moving and rain falling, the Dharma teachings are spread, nourishing Huaxia (China). The Dao is one; forms are two. The Dao is true; forms are worldly. Exhausting the two to attain the one, one should unify their laws. Eliminating the worldly and returning to the true necessarily means going against the worldly. Therefore, Confucius preserved his physical form to uphold sacrifices, and treated his six relatives with kindness. Laozi cultivated his nature by nourishing his life, disregarding external things. This can be said to be perfect goodness, but not perfect beauty. This is probably a limited system that failed to spur on its descendants. How can it be compared to the Bodhi path, or to the sage Shakyamuni?

At that time, there was also Zhu Changshi Zhao, who wrote 'A Critique of the Barbarian-Chinese Distinction,' and Zhu Guangzhi, who wrote 'An Inquiry into the Barbarian-Chinese Distinction,' both dividing chapters and verses, explaining to refute Gu Huan's shallow views. Zhou Yong of Runan and the eminent monk Hui (Tong) both wrote 'Refutations of the Barbarian-Chinese Distinction,' making Gu Huan's work appear even more absurd. Furthermore, there was Dharma Master Shaozheng, who wrote 'A Treatise on the Two Teachings,' which roughly said: 'The Buddha clarifies the fundamental principle, while the Dao preserves life. Those who guard life are obstructed, while those who clarify the principle are penetrating,' and so on (from the 'History of the Southern Dynasties'). Year Wuwu (2)

In the fourth month of the third year of Shengming, Emperor Shun abdicated the throne to King Xiao Daocheng of Qi.

During the sixty years of the Song dynasty, there were 1,913 temples, 36,000 monks and nuns, and 23 translators of Buddhist scriptures, who translated 490 volumes of sutras, vinayas, and shastras. Buddhism flourished, and there were many devout believers (from the 'Local Chronicles').

Qi, surname Xiao, capital Jiankang (seven rulers, twenty-four years, abdicated to Liang). Wei, year Jiwei (Emperor Gaozu) (Daocheng) (Jianyuan first year) (Taihe third year).

In the fourth month, Emperor Gaozu of Qi ascended the throne. He revered the Three Jewels (Buddha, Dharma, Sangha), and extensively aided all living beings. He used benevolence in his heart and taught frugality through his influence (from the 'Six Compilations'). In Songwang Temple of Pengcheng, there was a sixteen-foot-tall golden statue. When wars arose in the northern border regions, the statue would often sweat. This year, the statue suddenly sweated, and in winter, the Northern Wei invaded the Huai River region. At that time, Yanzhou was driven and coerced.

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沙門助其戰守魏軍。誣以助亂。須及斬決。像大汗流。地魏徐州刺史。梁王奉法。王使數人以帛拭。隨出不已。王乃拜曰。眾僧無罪。誓自營護。必不加罪。若幽誠有感。當隨拭即止。言已自拭。應手而燥。王具表聞。下詔皆見原宥云(感通錄)○王琰久奉觀音金像。初寄揚都南澗寺。琰忽夢像立於座隅。即馳迎還。其夕南澗。失像十餘。為盜毀鑄錢也。宋大明七年。放光三尺。閤家同睹。后以此像。寄多寶寺。琰適荊楚十載。不知像處。及還揚都。夢在殿東詰旦造寺。如夢便獲。是年七月十日也(琰冥祥記)釋元暢。自宋末適成都。是年至民嶺齊後山。有終焉之志。四月二十三日。建剎立寺。名曰齊興。正齊祖受命之辰天時人事萬里。懸合時傅。琰鎮成都。欽暢風軌待。以師敬琰。因以暢跡表聞。敕蠲百戶。以充俸給(本傳)。庚申(二) (四)

釋僧慧。講法為西學所師。至是敕為荊州僧主。年衰常乘輿赴講。觀者號為禿頭。官家與元暢同。時人謂黑衣二杰○時番禺毗耶精舍。有扶南大石像。七八十人。抬之方起。此寺遇火近矣。尼三四人試捧之。飄然而起。像既移矣。屋亦焚焉。每有神光。遇有寇則淚汗。后廣州送出都。安蔣州寺中(感通)○魏詔以僧顯。為沙門都統。辛酉(三) (五)

【現代漢語翻譯】 現代漢語譯本 沙門幫助守衛魏軍，卻被誣陷幫助叛亂，即將被處決。佛像大汗淋漓。當時魏國的徐州刺史梁王信奉佛法，梁王派幾個人用布擦拭佛像，汗水卻不停地流出。梁王於是跪拜說：『眾僧沒有罪過，我發誓親自保護他們，一定不加罪於他們。如果我的虔誠能夠感動佛像，就應該隨著擦拭而停止流汗。』說完，梁王親自擦拭佛像，應手就幹了。梁王將此事詳細上奏朝廷，皇帝下詔全部赦免了他們。（《感通錄》） 王琰長期供奉觀音金像，最初寄放在揚都南澗寺。王琰忽然夢見佛像立在座位角落，立即趕去迎接佛像回來。當天晚上，南澗寺丟失了十幾尊佛像，是被盜賊毀壞鑄錢了。宋大明七年，佛像放出三尺光芒，全家都看到了。後來將這尊佛像寄放在多寶寺。王琰正好在荊楚住了十年，不知道佛像在哪裡。等到回到揚都，夢見佛像在殿東，第二天早晨去寺廟，如同夢中一樣找到了佛像，那年是七月十日。（《琰冥祥記》） 釋元暢，從宋朝末年到成都，這年到岷嶺齊後山，有在此終老的志向。四月二十三日，建造佛寺，寺名叫做齊興，正值齊祖接受天命的時刻，天時人事萬里，懸遠地合在一起，時機到了。王琰鎮守成都，欽佩元暢的風範，以師長的禮節尊敬他。王琰因此將元暢的事蹟上奏朝廷，皇帝下令免除一百戶的賦稅，用來充當寺廟的供給。（《本傳》）。庚申年（二）（四） 釋僧慧，講法被西方的學者所推崇，到這時被朝廷任命為荊州僧主。年老體衰，經常乘坐轎子去講法，觀看的人稱他為『禿頭』。官府給予元暢同樣的待遇。當時人稱他們為黑衣二杰。當時番禺毗耶精舍，有一尊扶南大石像（來自扶南的大石像），七八十個人抬它才能抬起來。這座寺廟快要著火了，尼姑三四個人試著捧它，輕飄飄地就起來了。佛像既然移走了，房屋也就燒燬了。每當有神光出現，遇到有盜寇的時候就會流淚流汗。後來廣州將佛像送出到都城，安放在蔣州寺中。（《感通》）魏國下詔任命僧顯為沙門都統（管理僧侶的官員）。辛酉年（三）（五）

【English Translation】 English version A Shramana (Buddhist monk) helped defend against the Wei army but was falsely accused of aiding the rebellion and was about to be executed. The Buddha statue sweated profusely. At that time, Liang Wang (Prince Liang), the governor of Xuzhou (a state in Wei), was a devout Buddhist. He sent several people to wipe the statue with silk cloths, but the sweat continued to flow. The prince then knelt and said, 'The monks are innocent. I vow to protect them personally and will not punish them. If my sincerity can move the Buddha statue, the sweating should stop as soon as it is wiped.' After speaking, the prince wiped the statue himself, and it immediately became dry. The prince reported this matter in detail to the court, and the emperor issued an edict pardoning them all. (From 'Records of Spiritual Response') Wang Yan had long been a devotee of a golden Guanyin (Avalokiteśvara) statue, which was initially placed in Nanjian Temple in Yangdu. Wang Yan suddenly dreamed that the statue was standing in the corner of the seat, so he immediately rushed to welcome the statue back. That night, Nanjian Temple lost more than ten statues, which were destroyed by thieves to cast coins. In the seventh year of the Song Dynasty's Daming era, the statue emitted a three-foot-long light, which the whole family witnessed. Later, this statue was placed in Duobao Temple. Wang Yan happened to live in Jingchu for ten years and did not know where the statue was. When he returned to Yangdu, he dreamed that the statue was in the east of the hall. The next morning, he went to the temple and found the statue as in the dream. That year was July 10th. (From 'Records of Wang Yan's Miraculous Experiences') Shramana Yuanchang went to Chengdu from the end of the Song Dynasty. This year, he went to the back mountain of Minling Qi and had the ambition to end his life there. On April 23rd, he built a temple called Qixing, which was the time when the Qi ancestor received the mandate of heaven. The timing of heaven and human affairs, thousands of miles away, coincided remotely, and the opportunity arrived. Wang Yan, who was stationed in Chengdu, admired Yuanchang's demeanor and respected him as a teacher. Wang Yan therefore reported Yuanchang's deeds to the court, and the emperor ordered the exemption of taxes for one hundred households to serve as the temple's supply. (From 'Biography'). Year Gengshen (two) (four) Shramana Senghui's lectures were admired by Western scholars. At this time, he was appointed by the court as the Sangha leader of Jingzhou. Being old and frail, he often rode in a sedan to give lectures, and the onlookers called him 'bald head'. The government gave Yuanchang the same treatment. At that time, people called them the two outstanding black-robed monks. At that time, in the Piyuajing She (Venuvana Monastery) in Panyu, there was a large Funan (ancient kingdom in Southeast Asia) stone statue, which required seventy or eighty people to lift it. This temple was about to catch fire, and three or four nuns tried to hold it, and it floated up easily. Since the statue was moved, the house was burned down. Whenever there was divine light, it would shed tears and sweat when there were bandits. Later, Guangzhou sent the statue to the capital and placed it in Jiangzhou Temple. (From 'Records of Spiritual Response') The Wei Dynasty issued an edict appointing Shramana Xian as the Shatong Dutong (chief of monks). Year Xinyou (three) (five)

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魏釋僧淵。風姿宏偉。腰帶十圍。慧解有聲。劉因之舍所住山。給為精舍。有弟子慧記道登。併爲文帝所重是年淵卒(本傳)○又釋道慧有慧學。是年卒○代京閹䆠。自慨刑餘。奏乞入山服道。敕許之。乃赍華嚴。晝夜讀誦。禮懺不息。忽生髭鬚。得丈夫相。以狀聞帝。大驚異之。一國敬華嚴矣(感通)○齊天竺曇摩伽陀耶舍(此云法生)。出無量義經。壬戌(四) (六)

正月高帝。幸莊嚴寺。聽法師行遠講維摩經。公卿畢集。帝坐稍遠不聞法音。中書張緒勸遠遷坐近。帝遠不從俄頃。帝自遷坐近之○三月高帝崩。在位四年常誦般若。寫法華。四月八日常鑄金像。七月十五普寺送盆。供僧三百。造陟屺正觀二寺。帝每曰使我治天下十年。當使黃金與土同價。惜乎享年不永。壽五十六(方誌等)○世祖武帝(維)即位○四月十五日。皇太子集大乘僧于玄圃。安居九旬講法。至七月十五。解講乃捨身。及輿冕自纓已降凡九十九物。愿以此力。普被幽明。淪苦海者。得隨理悟。癸亥(世祖武帝永明元) (七)

二月八日。齊竟陵王置講席。于上邸之法雲精廬。廣集僧眾。演法六宵(弘明)○釋僧鐘。善三論有才辨。止中興寺。是年魏使李道固來朝。帝召鐘為館伴。與道固語。日差中鐘不食。固曰。

【現代漢語翻譯】 現代漢語譯本： 魏國的僧人釋僧淵，風度儀表宏偉，腰帶要十圍才能繫上，以其智慧和見解而聞名。劉因將他居住的山舍捐出，供給僧淵作為精舍。僧淵有弟子慧記、道登，都受到文帝的器重。這年，僧淵去世（見《本傳》）。

另外，釋道慧以其佛學智慧而聞名，也在這一年去世。

代京的太監，因為自己是受過宮刑的人，深感遺憾，上奏請求入山修行。皇帝批準了他的請求。於是他帶著《華嚴經》，日夜誦讀，禮懺不停。忽然長出了鬍鬚，恢復了男人的相貌。他將此事上報給皇帝，皇帝大為驚異。全國上下都敬重《華嚴經》。（見《感通》）

齊國的天竺僧人曇摩伽陀耶舍（意為『法生』）翻譯出了《無量義經》。壬戌年（四年）（六）。

正月，高帝駕臨莊嚴寺，聽法師行遠講解《維摩經》。公卿大臣全部聚集。皇帝的座位稍微離得遠，聽不清楚法音。中書張緒勸行遠將座位移近一些，皇帝沒有聽從。過了一會兒，皇帝自己將座位移近了。

三月，高帝駕崩，在位四年。他經常誦讀《般若經》，抄寫《法華經》。每年四月初八，都會鑄造金像。七月十五，各個寺廟都會舉行盂蘭盆節，供養三百僧人。他還建造了陟屺寺和正觀寺。皇帝經常說，如果讓我治理天下十年，我一定會讓黃金和泥土一樣便宜。可惜他享年不永，只活了五十六歲（見《方誌》等）。

世祖武帝（蕭賾）即位。

四月十五日，皇太子在大乘寺聚集僧人于玄圃，進行為期九十天的安居，講經說法。到了七月十五日，講經結束，於是捨身，以及輿服、冕旒等共九十九件物品，希望以此功德，普施幽冥，使沉淪苦海的人，能夠隨順真理而覺悟。癸亥年（世祖武帝永明元年）（七）。

二月八日，齊竟陵王在上邸的法雲精廬設定講席，廣泛聚集僧眾，演說佛法六個夜晚（見《弘明集》）。

僧人釋僧鐘，精通三論，有才華和辯才，住在中興寺。這年，魏國的使者李道固來朝，皇帝召見僧鐘作為館伴，與李道固交談。每天吃飯的時候，僧鐘都不吃東西。李道固說：

【English Translation】 English version: The Wei Dynasty monk Shi Sengyuan (釋僧淵), was grand in demeanor and appearance, requiring a ten-span belt to encircle his waist. He was renowned for his wisdom and understanding. Liu Yin (劉因) donated his mountain dwelling to provide Sengyuan with a monastery. Sengyuan had disciples Huiji (慧記) and Daodeng (道登), both of whom were highly regarded by Emperor Wen (文帝). In this year, Sengyuan passed away (as recorded in 'Ben Zhuan' (本傳)).

Additionally, Shi Daohui (釋道慧) was known for his Buddhist wisdom and also passed away in this year.

A eunuch from Daikyo (代京), regretting his castration, petitioned to enter the mountains for religious practice. The emperor granted his request. Thereupon, he carried the 'Avatamsaka Sutra' (華嚴經), reciting it day and night, ceaselessly performing repentance rituals. Suddenly, he grew a beard and regained a man's appearance. He reported this matter to the emperor, who was greatly astonished. The entire nation revered the 'Avatamsaka Sutra' (as recorded in 'Gantong' (感通)).

The Indian monk from Qi, Dharmagatha-yasha (曇摩伽陀耶舍) (meaning 'Born of Dharma'), translated the 'Infinite Meaning Sutra' (無量義經). Renxu year (4th year) (6).

In the first month, Emperor Gao (高帝) visited Zhuangyan Temple (莊嚴寺) to listen to Dharma Master Xingyuan (行遠) expound on the 'Vimalakirti Sutra' (維摩經). All the ministers and officials gathered. The emperor's seat was slightly far away, and he could not hear the Dharma sounds clearly. Zhang Xu (張緒), the secretary of the imperial secretariat, advised Xingyuan to move the seat closer, but the emperor did not comply. After a while, the emperor himself moved the seat closer.

In the third month, Emperor Gao passed away, having reigned for four years. He often recited the 'Prajna Sutra' (般若經) and transcribed the 'Lotus Sutra' (法華經). Every year on the eighth day of the fourth month, he would cast golden statues. On the fifteenth day of the seventh month, all the temples would hold the Ullambana Festival, offering to three hundred monks. He also built the Zhiqi Temple (陟屺寺) and the Zhengguan Temple (正觀寺). The emperor often said, 'If I were to rule the world for ten years, I would make gold as cheap as dirt.' Alas, he did not enjoy a long life, living only to the age of fifty-six (as recorded in 'Fang Zhi' (方誌) etc.).

Emperor Wu (武帝) (Xiao Ze (蕭賾)) of the Shi Dynasty ascended the throne.

On the fifteenth day of the fourth month, the Crown Prince gathered monks of the Mahayana tradition at Xuanpu (玄圃) for a ninety-day retreat, expounding the Dharma. On the fifteenth day of the seventh month, the retreat concluded, and he offered his body, along with his carriage, crown, and other items, totaling ninety-nine objects, hoping that with this merit, he could universally benefit the beings in the dark realms, so that those who are sinking in the sea of suffering may awaken in accordance with the truth. Guihai year (1st year of Emperor Wu of the Shi Dynasty, Yongming era) (7).

On the eighth day of the second month, King Jingling of Qi (齊竟陵王) set up a lecture seat at the Fayun Monastery (法雲精廬) in Shangdi (上邸), widely gathering monks to expound the Dharma for six nights (as recorded in 'Hongming Ji' (弘明集)).

Monk Shi Sengzhong (釋僧鐘), was proficient in the Three Treatises (三論), and had talent and eloquence, residing in Zhongxing Temple (中興寺). In this year, the Wei Dynasty envoy Li Daogu (李道固) came to the court, and the emperor summoned Sengzhong to be the host, conversing with Li Daogu. Every day during meals, Sengzhong did not eat. Li Daogu said:

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何以不食。鐘曰。先佛遺法過中不食。固曰。無乃為聲聞耶。鐘曰。應以聲聞得度者即現聲聞。為說法時。以為名對。爾後盤桓。講說稟聽成群。文惠太子。及竟陵王數請。南面七年卒○文惠太子。及竟陵文宣王子良。並精佛理。而子良尤深焉。每招致名僧。講論佛法。道俗之盛江左未有。或親為眾僧賦食行水。世頗以為失宰相體。而子良之信愈篤(南史)。甲子(二) (八)

釋僧遠。自隱定林山。游心法苑。緬想人外。時之名士。何點周顒吳苞張融等。皆投身接足咨其戒范。齊太祖。將升位入山尋遠。遠固辭。老疾足不垂床。太祖躬自降禮。咨訪委悉。及登禪。復鑾駕臨幸。將詣遠房。而房。狹不容輿。蓋太祖欲見遠。遠持操不動。乃遣使勞問。轉蹕而去。遠曾不屑焉。至於𥨊疾。文惠文宣。伏膺師禮。數往參候。時貴卿士。往還不絕。遠蔬食五十餘年。澗飲二十餘載。是年正月卒。帝致書於法獻曰。承遠上無常。弟子夜中已自知之。遠上此去。甚得好處。遲見法師。可敘瑞夢也。今正為作功德。所須可具。數來竟陵文宣王又書曰。遠法師一代名德。四海餐風。弟子闇昧。謬蒙師范。方欲仰稟仁化。用洗煩慮。不謂奄成異世。悲痛曷忍。師既業行。希有不應。雜處僧墓。當別小地。樹剎表奇。刻石銘德

【現代漢語翻譯】 現代漢語譯本 問：為什麼不吃飯呢？ 鐘（鐘，指代人物）回答說：『先佛遺留下來的規矩是過了中午就不吃飯。』 固（固，指代人物）說：『這恐怕是聲聞乘（Śrāvakayāna，小乘佛教）的做法吧？』 鐘回答說：『應該以聲聞乘得度的人，就示現聲聞身，為他們說法。』 之後，他（鐘）在那裡盤桓，講經說法，聽眾成群結隊。文惠太子和竟陵王多次請他講法。他在南方住了七年去世。 文惠太子和竟陵文宣王子良都精通佛理，而子良尤其精深。他經常邀請有名的僧人來講解佛法，道俗兩界的盛況是江左一帶從未有過的。有時他親自為眾僧分配食物、打水，世人認為這有失宰相的體面，但子良對佛教的信仰更加堅定（出自《南史》）。甲子年（二）（八）

釋僧遠（釋僧遠，指代人物）隱居在定林山，用心於佛法，神遊於世外。當時的許多名士，如何點、周顒、吳苞、張融等，都投身於他，向他請教戒律和規範。齊太祖將要登基時，入山尋找僧遠，僧遠堅決推辭。他年老多病，腳不能著地。太祖親自降尊紆貴，詳細地詢問情況。等到登基之後，又再次駕臨，想要到僧遠的房間去，但房間狹小，容不下車駕。大概是太祖想要見他，而僧遠堅持操守不動搖，於是派使者慰問，然後轉駕離開。僧遠對此不屑一顧。等到他生病時，文惠太子和文宣王都以弟子之禮對待他，多次前去探望。當時的貴族卿士，來往不斷。僧遠吃素五十多年，喝澗水二十多年。這年正月去世。皇帝致書給法獻說：『聽說遠上（對僧遠的尊稱）已經去世，弟子我在夜裡已經知道了。遠上這次離去，一定去了很好的地方。希望能早點見到法師，可以講述瑞夢。現在正在為他做功德，所需之物可以列出清單。』竟陵文宣王又寫信說：『遠法師是一代名德，四海敬仰。弟子我愚昧無知，有幸蒙受他的教誨。正想仰仗他的仁慈教化，用來洗滌煩惱，沒想到他突然去世，悲痛難以忍受。法師的功德和修行，稀有難得，不應該和普通的僧人葬在一起，應該另外選擇一塊小地方，樹立佛塔來彰顯他的奇特，刻石來銘記他的德行。』

【English Translation】 English version Question: Why do you not eat? Zhong (Zhong, referring to a person) replied: 'The rule left by the previous Buddhas is not to eat after noon.' Gu (Gu, referring to a person) said: 'Isn't this the practice of the Śrāvakayāna (小乘佛教, the Vehicle of the Hearers)?' Zhong replied: 'Those who should be liberated by the Śrāvakayāna will be shown the Śrāvaka body and taught the Dharma.' After that, he (Zhong) lingered there, lecturing and expounding the Dharma, with crowds of listeners. Prince Wenhui and Prince Jingling repeatedly invited him to lecture. He lived in the South for seven years before passing away. Prince Wenhui and Prince Wenxuan Ziliang of Jingling were both well-versed in Buddhist principles, and Ziliang was particularly profound. He often invited famous monks to explain the Dharma, and the prosperity of both the monastic and lay communities was unprecedented in the Jiangzuo area. Sometimes he personally distributed food and water to the monks, which the world considered to be unbecoming of a prime minister, but Ziliang's faith in Buddhism became even stronger (from the 'History of the Southern Dynasties'). Jiazi Year (II) (VIII)

釋僧遠(Shì Sēngyuǎn, referring to a person) lived in seclusion in Mount Dinglin, focusing his mind on the Dharma and contemplating beyond the mundane world. Many famous scholars of the time, such as He Dian, Zhou Yong, Wu Bao, and Zhang Rong, all devoted themselves to him, seeking his guidance on precepts and norms. When Emperor Taizu of Qi was about to ascend the throne, he entered the mountain to seek out Sengyuan, but Sengyuan firmly declined. He was old and ill, and his feet could not touch the ground. Emperor Taizu personally lowered himself to inquire in detail. After ascending the throne, he visited again, wanting to go to Sengyuan's room, but the room was too small to accommodate the imperial carriage. Presumably, Emperor Taizu wanted to see him, but Sengyuan remained steadfast in his principles, so he sent an envoy to express his regards and then turned his carriage away. Sengyuan did not care about this. When he fell ill, Prince Wenhui and Prince Wenxuan treated him with the respect of disciples, visiting him frequently. The noble officials of the time came and went constantly. Sengyuan ate vegetarian food for more than fifty years and drank stream water for more than twenty years. He passed away in the first month of this year. The Emperor sent a letter to Faxian, saying: 'I heard that Shangyuan (a respectful title for Sengyuan) has passed away, and I, your disciple, already knew it in the night. Shangyuan's departure this time must have taken him to a very good place. I hope to see the Dharma Master soon so that I can tell you about the auspicious dream. We are now performing meritorious deeds for him, and a list of the required items can be provided.' Prince Wenxuan of Jingling also wrote a letter, saying: 'Dharma Master Yuan is a renowned virtue of his generation, revered by all. I, your disciple, am ignorant and fortunate to have received his teachings. I was about to rely on his benevolent teachings to cleanse my worries, but I did not expect him to pass away suddenly, and my grief is unbearable. The Dharma Master's merits and practices are rare and precious and should not be buried with ordinary monks. A small piece of land should be chosen separately, a pagoda should be erected to highlight his uniqueness, and a stone should be engraved to commemorate his virtues.'

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也。即營墳于山南。王儉制碑(本傳)○十一月。釋元暢。因武帝可徒。文宣王。文惠太子。皆遣徴迎。於是泛舟東下(本傳云。至京少時而卒。壽六十九。又於法獻。傳中載。暢以建武初亡。壽七十五。然僧傳同出惠皎之手。而二說不同如此。還只一暢耶。或有二暢耶人正通之)。乙丑(三) (九)

敕沙門法獻元暢。同爲僧主。分任南北兩岸。獻公律行精純。德為物范。初西遊于闐。獲佛牙舍利經像而還。暢公亦律禁清白。文惠太子舉為戒師。獻后被敕三吳。使妙簡二眾。暢亦東行。重伸受戒之法。暢以建武初亡。壽七十五。獻以建武末卒。年與暢同(僧傳)○釋法度。宋末至京。高士明僧紹。隱居瑯瑘[山聶]山。舍所居為棲霞精舍。請度居之。先有道士。欲以寺地為館。住者輒死。后為寺自度居之。群妖皆息。一日神來。通名曰靳尚。弟子王有此山七百餘年。法師道德所歸。謹舍以奉。並愿授五戒。度曰。檀越血食世祀。此最戒所禁也。尚曰。若備門徒。輒先去殺乃辭去。閱日又來。送錢設供。同眾禮拜。度為受戒。而去[山聶]山。廟巫夢神告曰。吾已受度法師戒。祀我勿得殺戮。由是廟祭止菜脯而已。度後有疾。神又奉藥水。而度疾瘥云。丙寅(四) (十)

三月有大石。從海

【現代漢語翻譯】 現代漢語譯本： 也。隨即在山南選擇墓地。王儉為他撰寫碑文（見《王儉本傳》）。 十一月，釋元暢（一位僧侶的名字）。因為武帝同意僧侶可以遷移，文宣王、文惠太子都派人去迎接他。於是他乘船向東而下（《本傳》記載，元暢到達京城后不久就去世了，享年六十九歲。另外，在《法獻傳》中記載，元暢在建武初年去世，享年七十五歲。然而，這兩部僧傳都出自惠皎之手，卻有兩種不同的說法，這究竟是同一個人元暢，還是有兩個人叫元暢呢？有待考證）。 乙丑（三）（九）

皇帝下令沙門法獻（一位僧侶的名字）和元暢一同擔任僧主，分別負責南北兩岸的事務。法獻公持戒精嚴，德行成為眾人的榜樣。他最初西行到于闐（古代西域國名），帶回了佛牙舍利、經書和佛像。元暢公也持戒清白，文惠太子推舉他為戒師。法獻後來奉皇帝的命令前往三吳（古代地區名），負責挑選僧侶。元暢也東行，重新宣揚受戒之法。元暢在建武初年去世，享年七十五歲。法獻在建武末年去世，年齡與元暢相同（見《僧傳》）。 釋法度（一位僧侶的名字），在宋朝末年來到京城。高士明僧紹隱居在瑯瑘[山聶]山，將自己的住所捨棄作為棲霞精舍，請法度居住。先前有道士想要將寺廟的土地作為道觀，但居住在那裡的人都死了。後來寺廟自己居住在那裡，所有的妖怪都平息了。有一天，一位神前來，自稱靳尚，是弟子王，已經在此山七百多年了。因為法師的道德高尚，所以謹將此山奉獻出來，並希望受五戒。法度說：『檀越（施主）世代享受血食祭祀，這是五戒所禁止的。』靳尚說：『如果準備門徒，就先去除殺戮。』說完就告辭離開了。過了幾天又來，送錢財設供，與眾人一同禮拜。法度為他授戒，然後他離開了[山聶]山。廟裡的巫師夢見神告訴他說：『我已經受了法度法師的戒，祭祀我不要殺戮。』從此以後，廟裡的祭祀只用蔬菜和醃肉而已。法度後來生病了，神又奉上藥水，法度的病就好了。丙寅（四）（十）

三月，有一塊大石頭從海里出現。

【English Translation】 English version: Also, they immediately chose a burial ground south of the mountain. Wang Jian wrote his epitaph (see 'Biography of Wang Jian'). In November, the monk Yuan Chang. Because Emperor Wu approved of monks moving, Prince Wenxuan and Crown Prince Wenhui both sent people to welcome him. So he sailed east (the 'Biography' records that Yuan Chang died shortly after arriving in the capital, at the age of sixty-nine. Also, in the 'Biography of Faxian', it is recorded that Chang died in the early years of Jianwu, at the age of seventy-five. However, these two monastic biographies are both from the hand of Hui Jiao, yet there are two different accounts. Is this the same Yuan Chang, or are there two people named Yuan Chang? This needs to be verified). Yi Chou (3) (9)

The emperor ordered the monks Faxian and Yuan Chang to jointly serve as monastic leaders, each responsible for affairs on the north and south banks. Abbot Faxian was strict in observing the precepts, and his virtue became a model for all. He initially traveled west to Yutian (an ancient kingdom in the Western Regions), bringing back Buddha's tooth relics, scriptures, and images. Abbot Chang was also pure in observing the precepts, and Crown Prince Wenhui recommended him as a precept master. Faxian later went to Sanwu (an ancient region) by imperial order, responsible for selecting monks. Chang also traveled east, re-emphasizing the method of receiving precepts. Chang died in the early years of Jianwu, at the age of seventy-five. Faxian died at the end of Jianwu, at the same age as Chang (see 'Monastic Biography'). The monk Fadu arrived in the capital at the end of the Song Dynasty. The recluse Ming Sengshao, a man of high virtue, lived in seclusion on Langye [山聶] Mountain, abandoning his residence as the Qixia Vihara, inviting Fadu to live there. Previously, a Taoist priest wanted to use the temple land as a Taoist temple, but those who lived there died. Later, the temple itself lived there, and all the demons were pacified. One day, a god came, identifying himself as Jin Shang, a disciple Wang, who had been on this mountain for more than seven hundred years. Because the Dharma master's morality was noble, he respectfully offered this mountain and hoped to receive the five precepts. Fadu said, 'Danapati (patron) enjoys blood sacrifices for generations, which is forbidden by the five precepts.' Jin Shang said, 'If preparing disciples, then first remove the killing.' After speaking, he bid farewell and left. After a few days, he came again, sending money and making offerings, worshiping with the crowd. Fadu gave him the precepts, and then he left [山聶] Mountain. The shaman in the temple dreamed that the god told him, 'I have already received the precepts of Dharma Master Fadu, do not kill when sacrificing to me.' From then on, the sacrifices in the temple only used vegetables and pickled meat. Later, Fadu became ill, and the god offered medicine and water, and Fadu's illness was cured. Bing Yin (4) (10)

In March, a large stone appeared from the sea.

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浮入江取以獻鑿為像。坐高三尺餘(三寶紀)。○釋僧慧卒。壽七十九。自佛圖澄至道安。安至慧遠。遠至曇順。順至僧慧。凡五世價重。帝王風動四方。事標史冊(北山錄)○慧有弟子僧岫。亦以學顯。名有慧敞。亦志業純正。代慧為僧主(僧史)○會稽釋弘明卒。壽八十四。明誦法華。習禪禮懺為業。每旦水瓶自滿。天童為其給。使虎嘗入室。伏其床前。久之乃去。又山精來惱。明以腰繩系之。鬼謝乃放。丁卯(五) (十一)

正月交州獻一珠。高二寸。中含佛像。幾臺座眉目皆具(三寶紀)○吳興道士孟景。翼造正一論。略曰。佛以一乘為法。老以抱一為式。在佛為實相。在道為玄牝。道之大象即佛之法身。司徒中郎張融作門律。略曰。道之與佛。逗極無二。以示汝南周顒。颙難之曰。虛無法性其寂雖同。位寂之方其旨則別云云(南史)○釋凈度。辟榖餌松肪。能講誦禪律。嘗誦寶積經。及半而疾命。侍者代之。閱遍而化。人見空中有寶馬負棺而去。戊辰(六) (十二)(冀州送九尾狐大赦)

釋曇度。精通論學。獨步當時。魏孝文。遣使請至平城。大開講席。帝致敬下筵。親詢理味。學徒由是而盛。是年卒○釋道盛善講論。初宋明帝。及謝超宗。皆師敬之。齊帝敕代曇度。為僧主○法師

【現代漢語翻譯】 現代漢語譯本 浮入江中取出來，雕鑿成佛像。佛像坐姿，高三尺多（《三寶紀》）。 釋僧慧圓寂，享年七十九歲。自佛圖澄到道安，道安到慧遠，慧遠到曇順，曇順到僧慧，共五代，聲名顯赫，帝王為之傾動，事蹟被記載於史冊（《北山錄》）。 僧慧有弟子僧岫，也因學識而聞名。還有慧敞，也志向純正，代替僧慧成為僧團的首領（《僧史》）。 會稽的釋弘明圓寂，享年八十四歲。弘明背誦《法華經》，以習禪和禮懺為業。每天早上，水瓶會自動裝滿水，有天童為他供水。老虎曾進入他的房間，趴在他的床前，很久才離開。又有山精前來騷擾，弘明用腰帶繫住它，山精道歉后才放開。丁卯年（五） (十一)

正月，交州進獻一顆寶珠，高二寸，中間包含佛像，連同幾案、臺座、眉目都具備（《三寶紀》）。 吳興道士孟景，想要撰寫《正一論》，大略是說：『佛以一乘（Ekayana）為法，老子以抱一為準則。在佛家是實相（Tathata），在道家是玄牝。道的大象就是佛的法身（Dharmakaya）。』司徒中郎張融寫了《門律》，大略是說：『道與佛，最終歸宿沒有二致。』拿給汝南周顒看，周顒反駁說：『虛無的法性，它們的寂靜雖然相同，但安立寂靜的方式，它們的宗旨則有區別。』等等（《南史》）。 釋凈度，斷食，服用松脂，能講經誦經，精通禪律。曾經誦讀《寶積經》，讀到一半時生病將死，侍者代替他誦讀，讀完一遍后圓寂。人們看見空中有寶馬馱著棺材離去。戊辰年（六） (十二)（冀州進獻九尾狐，大赦天下）

釋曇度，精通論學，當時無人能及。魏孝文帝派遣使者請他到平城，大開講席。皇帝對他非常尊敬，屈尊坐在下座，親自詢問佛理。因此，學習的人很多。這年圓寂。 釋道盛擅長講論。當初宋明帝和謝超宗都對他非常尊敬。齊帝敕令他代替曇度，成為僧團的首領。 法師

【English Translation】 English version It was taken from the river and carved into an image. The seated image was more than three feet tall (San Bao Ji). The Venerable Seng Hui passed away at the age of seventy-nine. From Fotu Cheng to Dao An, from Dao An to Hui Yuan, from Hui Yuan to Tan Shun, and from Tan Shun to Seng Hui, a total of five generations, their reputation was significant, influencing emperors and kings, and their deeds were recorded in history (Bei Shan Lu). Seng Hui had a disciple named Seng Xiu, who was also known for his learning. There was also Hui Chang, who was also pure in his aspirations, and replaced Hui as the leader of the Sangha (Seng Shi). Shi Hongming of Kuaiji passed away at the age of eighty-four. Hongming recited the Lotus Sutra, and practiced meditation and repentance as his profession. Every morning, the water bottle would fill itself with water, and a celestial child would provide water for him. A tiger once entered his room and lay in front of his bed for a long time before leaving. Also, a mountain spirit came to harass him, and Hongming tied it with his waist rope, and released it after the ghost apologized. Dingmao year (5) (11)

In the first month, Jiaozhou presented a pearl, two inches high, containing a Buddha image, complete with a table, seat, eyebrows, and eyes (San Bao Ji). Meng Jing, a Taoist of Wuxing, wanted to write 'Zheng Yi Lun', roughly saying: 'The Buddha uses the One Vehicle (Ekayana) as the Dharma, and Lao Tzu uses embracing the One as the model. In Buddhism, it is Tathata (real aspect), and in Taoism, it is the Mysterious Female. The Great Image of Tao is the Dharmakaya (body of the Dharma) of the Buddha.' Zhang Rong, the Situ Zhonglang, wrote 'Men Lu', roughly saying: 'Tao and Buddha, in the end, are no different.' He showed it to Zhou Yong of Runan, who refuted it, saying: 'The emptiness of Dharma-nature, their tranquility is the same, but the way of establishing tranquility, their purpose is different.' And so on (Nan Shi). Shi Jingdu, abstained from grains and ate pine resin, and was able to lecture on the sutras and recite the precepts, and was proficient in Chan discipline. He once recited the Ratnakuta Sutra, and when he was halfway through, he became ill and was about to die. The attendant recited it in his place, and after reciting it once, he passed away. People saw a treasure horse carrying a coffin in the air and leaving. Wuchen year (6) (12) (Jizhou presented a nine-tailed fox, and there was a general amnesty)

Shi Tandu, was proficient in argumentation and learning, and was unparalleled at the time. Emperor Xiaowen of the Wei Dynasty sent envoys to invite him to Pingcheng, and he opened a lecture hall. The emperor respected him very much, condescending to sit in the lower seat, and personally inquired about the principles of Buddhism. As a result, many people studied. He passed away this year. Shi Daosheng was good at lecturing. Initially, Emperor Ming of the Song Dynasty and Xie Chaozong both respected him very much. The Emperor of Qi ordered him to replace Tandu as the leader of the Sangha. Dharma Master

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寶亮。齊竟陵文宣王聞。其名。躬身至房。請為法匠。后移止靈味寺講經。鋒辨天逸。講涅槃凡八十四遍。勝鬘四十二遍。維摩。成實。大品。小品。法華。十地。楞嚴。無量壽等。各近十遍。黑白弟子三千餘人。咨稟門徒。不可勝數(本傳)○釋普恒常習禪。與蜀韜公友善。嘗入火光三昧。見先身業報等事。後坐脫而化○僧伽䟦陀羅(此云僧賢)。出善見毗婆沙律十八卷○六月東陽獻六眼龜。腹下有文字。又禪靈寺剎上放光(三寶紀)○魏徐州僧統僧逞卒。帝詔徐州。施帛三百疋。又設五千人齊。以供追福。己巳(七) (十三)

帝怒大士寶誌惑眾。收逮建康獄。是日人見大士遊行市井。而檢校仍在獄中。其夕語吏曰。門外有兩輿食。金缽盛飯。汝可取之。果文惠太子竟陵王。送供至建康。令呂文顯以聞。帝悔謝迎至禁中。俄帝宴後宮志乃暫出。已而猶見行道于顯陽殿。帝驚遣吏至問。吏白志久出在省中。帝益神敬之。后志假神力。于武帝見高。帝于地下。受錐刀之苦。帝自是永廢錐刀。志之神異。化人非一(本傳)○有瑞石浮海來入吳境。朱法讓獲之獻于朝。帝方建禪靈寺。乃以石造佛像。高六尺餘。而嚴奉焉(珠林)○是年釋僧鐘卒。鐘初見武帝于乾和殿。稱貧道。時暢獻見帝。每稱名而不坐。帝因

【現代漢語翻譯】 現代漢語譯本：寶亮法師，因其盛名傳至齊竟陵文宣王處，王親自前往拜訪，懇請其作為佛法導師。后移居靈味寺講經，其辯才如天馬行空，講《涅槃經》達八十四遍，《勝鬘經》四十二遍，《維摩經》、《成實論》、《大品般若經》、《小品般若經》、《法華經》、《十地經》、《楞嚴經》、《無量壽經》等，也都接近十遍。皈依的僧俗弟子有三千餘人，前來請教的門徒更是數不勝數。（出自本傳） 釋普恒法師常修習禪定，與蜀地的韜公法師交好。曾入火光三昧，見到自己前世的業報等事。後來坐化圓寂。 僧伽䟦陀羅（Samghabhadra，意為僧賢）譯出《善見毗婆沙律》十八卷。 六月，東陽郡進獻一隻長有六隻眼睛的烏龜，腹下有文字。又有禪靈寺的塔剎上放出光芒。（出自《三寶記》） 北魏徐州的僧統僧逞法師圓寂。皇帝下詔徐州，施捨絹帛三百匹，又設五千人的齋會，以供奉追福。己巳年（七）（十三） 皇帝因大士寶誌（Baozhi）惑亂民眾而震怒，將其逮捕關押在建康的監獄中。但當天有人在市井中見到寶誌大士，而檢查監獄時他仍然在獄中。當晚，寶誌對獄吏說：『門外有兩輛車送來食物，用金缽盛著飯，你可以去取來。』果然是文惠太子和竟陵王送來的供養到達建康，並令呂文顯上報皇帝。皇帝后悔，謝罪后將寶誌迎入宮中。不久，皇帝在後宮宴飲，寶誌只是暫時離開。之後，又有人看見他在顯陽殿中行走。皇帝驚奇，派官吏前去詢問。官吏回報說寶誌早就出去了，現在正在省中。皇帝更加敬畏他。後來，寶誌假借神力，讓武帝見到自己身處高處，而皇帝在地下，受到錐刀的痛苦。皇帝從此永遠廢除了錐刀之刑。寶誌的神異事蹟，感化的人不計其數。（出自本傳） 有塊瑞石從海上漂來，進入吳地境內。朱法讓得到它后獻給朝廷。皇帝正要建造禪靈寺，就用這塊石頭雕造了一尊佛像，高六尺多，並莊嚴地供奉它。（出自《珠林》） 這年，釋僧鐘法師圓寂。僧鐘最初在乾和殿見到武帝時，自稱貧道。當時暢獻見到皇帝，每次都直呼其名而不落座。皇帝因此……

【English Translation】 English version: The Venerable Baoliang, his great reputation reached the ears of Prince Wenxuan of Jingling in Qi, who personally visited him and requested him to be a Dharma instructor. Later, he moved to Lingwei Temple to lecture on the scriptures. His eloquence was like a celestial horse soaring through the sky. He lectured on the Nirvana Sutra eighty-four times, the Śrīmālādevī Siṃhanāda Sūtra forty-two times, and the Vimalakirti Sutra, the Satyasiddhi Shastra, the Larger Perfection of Wisdom Sutra, the Smaller Perfection of Wisdom Sutra, the Lotus Sutra, the Ten Stages Sutra, the Surangama Sutra, the Amitayus Sutra, etc., each nearly ten times. There were more than three thousand lay and monastic disciples who had taken refuge, and countless disciples came to seek his teachings. (From his biography) The Venerable Puheng often practiced meditation and was a close friend of the Venerable Tao Gong of Shu. He once entered the Samadhi of Fiery Light and saw his past karmic retributions. Later, he passed away while sitting in meditation. Samghabhadra (meaning 'Sangha Sage') translated the eighteen fascicles of the Samantapasadika Vinaya. In June, Dongyang Prefecture presented a turtle with six eyes, with writing on its belly. Also, the finial of Chanling Temple emitted light. (From the Sanbao Ji) The Sangha Administrator Seng Cheng of Xu Province in Northern Wei passed away. The emperor issued an edict to Xu Province, donating three hundred bolts of silk, and also held a vegetarian feast for five thousand people to offer blessings. Yi Si year (7) (13) The emperor was furious that the Great Master Baozhi (Baozhi) was misleading the people, so he had him arrested and imprisoned in Jiankang Prison. However, on that day, people saw the Great Master Baozhi in the marketplace, and when the prison was inspected, he was still in prison. That night, Baozhi said to the prison guard, 'There are two carts of food outside the door, with rice in golden bowls, you can go and get them.' Sure enough, Prince Wenhui and Prince Jingling had sent offerings to Jiankang and ordered Lü Wenxian to report to the emperor. The emperor regretted it, apologized, and welcomed Baozhi into the palace. Soon after, the emperor was holding a banquet in the harem, and Baozhi only left temporarily. Later, someone saw him walking in the Xianyang Hall. The emperor was surprised and sent an official to inquire. The official reported that Baozhi had left long ago and was now in the province. The emperor became even more respectful of him. Later, Baozhi used his supernatural powers to make Emperor Wu see himself in a high place, while the emperor was underground, suffering the pain of awls and knives. From then on, the emperor abolished the use of awls and knives forever. The miraculous deeds of Baozhi transformed countless people. (From his biography) A propitious stone floated in from the sea and entered the territory of Wu. Zhu Farang obtained it and presented it to the court. The emperor was about to build Chanling Temple, so he used this stone to sculpt a Buddha statue, more than six feet tall, and solemnly enshrined it. (From the Zhulin) This year, the Venerable Seng Zhong passed away. Seng Zhong first met Emperor Wu in the Qianhe Hall and called himself a poor monk. At that time, Chang Xian met the emperor and always called him by his name without sitting down. Therefore, the emperor...

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問尚書王儉先輩。沙門見帝王何所稱。及預坐否。儉答。東晉時諸國僧。皆稱貧道而預坐。中代庾冰桓。元欲使僧盡敬。朝議紛紜。事皆休𥨊。自宋至今。多預坐而稱貧道。帝曰暢獻二僧道業如此。尚自稱名。況復餘者。挹拜則太甚稱名亦無嫌。自是僧稱名。于帝王。自獻暢始也(僧傳)○釋法匱出家。于枳園寺。誦經守素。一日還其舊居。又至定林。復還枳園。后三處考之。皆見匱來中食。實是一時。而三處焉。是晚奄然而卒。尸甚香軟。眾咸悟其得果。遂聞于帝。帝親臨幸。為設僧供。文惠文宣。皆來頂禮。為營理殮葬。䞋施雲集。仍以其錢起枳園寺塔(僧傳)。庚午(八) (十四)

西域達摩提(此云法意)。于齊譯提婆達多等經二卷○釋法道嘗入定。登內院。見彌勒。自臍輪放光。照三塗苦道。由此勵精。常坐不臥。及終而貌黑反白○釋慧次。論學馳譽。沙門智藏僧旻法雲等。並就次請業文慧文宣。悉敬以師禮。是年講百論。至破塵品。忽然奄化○釋慧隆。善講論。宋明帝請于湘宮。開講成實。其後王侯貴勝。屢招講說。凡舊義磐滯。隆皆顯發。昭然可了。周顒目之曰。隆蕭散森疏。若霜下之松竹。是年卒(本傳)○竟陵王蕭子良。自立凈住凈行法門。凈住者。即布薩之翻名。謂凈身口意。如戒而

住也。凈行法門者。以諸業凈。則化行於世。了諸法門故。有性相差別也(文有兩帙唐終南山。釋氏統乃略成一卷。是以啟初心之𧿉步。標后銳之前蹤。敬而信者是稱凈行之人。信而行之不亡。凈住之目。一皇覺辨德門。以佛道最勝。常志大乘也。二開物歸信門。以洗除心垢。方睹法身也。三滌除三業門。以滅苦之要。莫過懺悔也。四修理六根門。以莊嚴法體。須凈六根也。五生老病死門。以四相大苦。當生厭心也。六克責身心門。以檢察三業。無善不歸也。七檢覆三業門。以常撿己身幾善樂惡也。八呵詰四大門。以四大無恥。令我嬰苦也。九出家順善門。以知過出家功德清勝也。十在家從惡門。以在家愛慾苦惱無邊也。十一沉冥地獄門。以受三塗報。唯在三毒也。十二出家懷道門。以常須遮制妙行必成也。十三在家懷善門。以既知其患。當順佛教也。十四三界內苦門。以世相皆苦。無可樂者也。十五出三界外樂門。以修證法身。得大自在也。十六斷絕疑惑門。以有智則去惑也。十七十種慚愧門。以我無道業。深可愧恥也。十八極大慚愧門。內外省察。極大慚愧也。十九善友勸獎門。以常相警戒也。二十戒法攝生門。以戒生善德也。二十一畢故止新門。以種種自慶也。二十二大忍惡對門。以忍力大也。二十三緣境無礙

門。以當行解脫法也。二十四一志努力門。以勇猛進修也。二十五禮舍利塔。二十六敬重正法。二十七奉養僧田。以常敬三寶也。二十八勸請增進門。二十九隨喜萬善門。三十回向佛道門。三十一發愿莊嚴門。皆成就凈行也。諸門皆廣有其辭。詳見弘明集)○魏沙門應統詔歲施帛三百疋。辛未(九) (十五)

西域求那毗地(此雲安進)內外書學。莫不窮究。于齊譯經。壬申(十) (十六)

帝以中書侍郎。徴隱士何點。點不赴。點門世事佛甚精。與張融孔雉圭。為方外交招攜勝侶。清言賦詩優遊自得。宰相王儉豫章王嶷往造之。皆不得見。後點在法輪寺。竟陵王子良就見之。點角巾登席。子良對之。忻然無已。點少時嘗病渴。積歲不止。后在吳中石佛寺。講維摩于講堂。晝寢夢異僧授丸一掬。夢中服之即愈。時以為純德所感○魏下詔每年四月八日。七月十五日。聽大州一百人為僧尼。中州五十。下州二十人。著令以為常淮○釋超辨。止京定林寺。日誦法華一遍。有餘力禮千佛。一百五十餘萬拜。足不出門三十餘載。是年示寂○釋曇超。禪道弘化。因止錢唐靈苑山。入定累日。忽見一人來禮曰。弟子居在七里。以富陽縣人。鑿麓山下。侵壞龍室。群龍其忿。誓三百日不雨。今已百日。田池枯涸。

【現代漢語翻譯】 現代漢語譯本： 『門』，是用來實踐解脫之法的地方。『二十四一志努力門』，是用來勇猛精進修行的地方。『二十五禮舍利塔』、『二十六敬重正法』、『二十七奉養僧田』，是爲了常常恭敬三寶。『二十八勸請增進門』、『二十九隨喜萬善門』、『三十回向佛道門』、『三十一發愿莊嚴門』，都是爲了成就清凈的行為。這些門都有詳細的解釋，可以參考《弘明集》。） 魏國的沙門應統，皇帝下詔每年施捨絹三百匹。辛未年（九）。（十五）

西域的求那毗地（Guṇabhadra，意為安進），對於內外典籍都學識淵博，沒有不精通的。在齊朝翻譯佛經。壬申年（十）。（十六）

皇帝想用中書侍郎的職位徵召隱士何點，何點沒有應允。何點一家世代信奉佛教，非常精進。他和張融、孔雉圭，成為方外之交，招引勝妙的同伴，清談賦詩，悠閒自在。宰相王儉、豫章王嶷前去拜訪他，都不能見到。後來何點在法輪寺，竟陵王子良前去拜見他，何點戴著頭巾登上席位，子良和他相對而坐，非常高興。何點年輕時曾經患有口渴的疾病，多年不止。後來在吳中的石佛寺，講解《維摩詰經》時，白天睡覺夢見一位奇異的僧人給他一掬藥丸，夢中服下就痊癒了。當時人們認為這是純粹的德行所感召的。 魏國下詔每年四月八日、七月十五日，允許大州一百人出家為僧尼，中州五十人，下州二十人，制定法令作為常例。 釋超辨，住在京城的定林寺，每天誦讀《法華經》一遍，有多餘的精力就禮拜千佛，一百五十餘萬拜，三十多年足不出戶，這年圓寂。 釋曇超，弘揚禪道教化，於是住在錢塘的靈苑山，入定多日。忽然看見一個人來禮拜說：『弟子住在七里，是富陽縣人，在麓山下開鑿山石，侵壞了龍的住所，群龍非常憤怒，發誓三百天不下雨，現在已經一百天了，田地池塘都乾涸了。』

【English Translation】 English version: 'Gate' is the place to practice the Dharma of liberation. 'Twenty-four Single-Minded Diligence Gate' is the place to cultivate diligently with courage and vigor. 'Twenty-five Bowing to the Relic Pagoda', 'Twenty-six Respecting the True Dharma', and 'Twenty-seven Offering to the Sangha Field' are for constantly revering the Three Jewels. 'Twenty-eight Encouraging and Requesting Advancement Gate', 'Twenty-nine Rejoicing in All Virtuous Deeds Gate', 'Thirty Dedicating Merit to the Buddha Path Gate', and 'Thirty-one Making Vows to Adorn Gate' are all for accomplishing pure conduct. Each gate has extensive explanations, which can be found in the Hongming Ji.) The Wei dynasty's Shramana Ying Tong, the emperor issued an edict to donate 300 bolts of silk annually. Xinwei year (9). (15)

The Western Regions' Guṇabhadra (求那毗地, meaning 'Peaceful Progress'), was erudite in both internal and external scriptures, with nothing he did not master. He translated scriptures during the Qi dynasty. Renshen year (10). (16)

The emperor wanted to summon the recluse He Dian with the position of Middle Secretariat, but He Dian did not accept. He Dian's family had been devout Buddhists for generations. He and Zhang Rong and Kong Zhigui became friends beyond the mundane world, attracting excellent companions, engaging in pure conversation and composing poetry, leisurely and content. Prime Minister Wang Jian and Prince Yuzhang Wang Yi went to visit him, but were unable to see him. Later, He Dian was at Falun Temple, and Prince Jingling Ziliang went to see him. He Dian, wearing a headscarf, ascended to his seat, and Ziliang sat opposite him, very pleased. He Dian had suffered from thirst when he was young, which persisted for many years. Later, at Shifo Temple in Wuzhong, while lecturing on the Vimalakirti Sutra, he dreamed during a daytime nap that a strange monk gave him a handful of pills, which he took in the dream and was immediately cured. At the time, people believed this was due to the influence of pure virtue. The Wei dynasty issued an edict that every year on the eighth day of the fourth month and the fifteenth day of the seventh month, large prefectures were allowed to have one hundred people become monks and nuns, middle prefectures fifty, and lower prefectures twenty, establishing a decree as a regular practice. 釋 Chao Bian (釋超辨) resided at Dinglin Temple in the capital, reciting the Lotus Sutra once a day. With extra energy, he would bow to a thousand Buddhas, over 1.5 million bows. He did not leave the temple for over thirty years, and passed away this year. 釋 Tan Chao (釋曇超) propagated Chan teachings and transformation, and thus resided at Lingyuan Mountain in Qiantang, entering samadhi for many days. Suddenly, he saw a person come to bow and say: 'This disciple lives in Qili, and is a person from Fuyang County. He excavated rocks at the foot of Mount Lu, damaging the dragon's residence. The dragons are very angry and have vowed not to rain for three hundred days. Now it has been a hundred days, and the fields and ponds are dry.'

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欲屈道德前行必能感。致潤澤蒼生。功有歸也。超許之。神乃去。超南行五日至赤亭山。為龍咒愿。至夜群龍化作人。來禮拜。超更說法。因歸乞三歸。自稱是龍。超請其降雨。乃相看無言。其夜與超夢雲。本因忿立誓。師既導之以善。不敢違命。明日晡當降雨。至期沾足。歲以獲收。是年師卒(本傳)○魏徐州法師慧紀卒。敕敕州。施帛三百疋。並設五百人齋。以崇追益。癸酉(十一)(七月帝崩鬱林王昭業立) (十七)

七月武帝崩。帝在位十二年。大崇法教。造招賢游玄二寺(方誌)○初寶誌大士。在華林園。忽重著三頂布帽未幾帝崩。而文惠太子豫章王相繼而殂。果如其讖。王仲熊問仕何。所至不答解。杖頭左索與之。熊後果至尚書左丞。徐陵兒時父攜之謁志。志摩其頂曰。此兒天上石麒麟也。陵後果顯於世○釋僧卞。善梵音。嘗讀經。有群鶴。下集階前。經終則去是年卒。甲戌(正月鬱林王改隆昌元七月遇弒海陵王昭文立改元興元十月高宗明帝立)(改建武元) (十八)(遷都洛陽)

釋僧柔。少登講席。入剡山靈鷲之夢。僧緒夜神人旗紳。滿山迎之。齊太祖。皆建寺集僧。以柔耆素。有聞故徴書歲。及文宣諸王。再三招請。乃出京止定林寺。躬為元匠。四遠欽服。文惠文宣並服膺入

【現代漢語翻譯】 現代漢語譯本：想要以道德來引導，必定能夠感化，從而給百姓帶來福祉，功德有所歸屬。超許諾了他們，神就離開了。超向南走了五天到達赤亭山，為龍誦經祈福。到了晚上，一群龍幻化成人形，前來禮拜。超再次為他們說法，他們因此請求皈依三寶，自稱是龍。超請他們降雨，龍互相看著，沒有說話。當天晚上，龍在超的夢中說，原本是因為憤怒而立下誓言，但師父您用善道引導我們，我們不敢違背您的命令。明天下午應當降雨。到了約定的時間，雨水充足，當年獲得了豐收。這一年，法師圓寂。（本傳）魏國的徐州法師慧紀圓寂，皇帝下令徐州，佈施絲綢三百匹，並設定五百人的齋飯，用來追福增益。癸酉年（十一）（七月，皇帝駕崩，鬱林王昭業即位）（十七） 七月，武帝駕崩。武帝在位十二年，大力推崇佛法，建造了招賢寺和游玄寺。（方誌）當初，寶誌大士在華林園，忽然戴了三頂布帽，沒過多久，皇帝駕崩，而文惠太子和豫章王也相繼去世，果真如他的預言。王仲熊問他將要做什麼官，寶誌大士始終沒有回答，解下杖頭的左邊的繩索給他。王仲熊後來果然做了尚書左丞。徐陵小時候，他的父親帶他去拜見寶誌大士，寶誌大士摸著他的頭說，『這個孩子是天上的石麒麟啊。』徐陵後來果然顯達於世。釋僧卞，擅長梵音，曾經誦經，有群鶴飛下來聚集在臺階前，誦經完畢就飛走了，這一年圓寂。甲戌年（正月，鬱林王改年號為隆昌元年，七月被殺，海陵王昭文即位，改年號為興元，十月，高宗明帝即位）（改年號為建武元年）（十八）（遷都洛陽） 釋僧柔，年輕時就登上講席。進入剡山靈鷲寺時，夢見僧緒，夜裡有神人拿著旗幟和官服，在山中迎接他。齊太祖都建造寺廟，聚集僧人，因為僧柔年長而且德高望重，所以發詔書徵召他，等到文宣諸王，再三地招請，於是離開京城住在定林寺，親自擔任建造寺廟的工匠，四方的人都欽佩信服。文惠和文宣都信服並接受他的教誨。

【English Translation】 English version: To guide with morality, one will surely be able to influence, thereby bringing blessings to the people, and merits will have a place to return to. Chao promised them, and the spirits departed. Chao traveled south for five days to Chiting Mountain, chanting sutras and praying for the dragons. At night, a group of dragons transformed into human form and came to pay homage. Chao preached the Dharma to them again, and they therefore requested to take refuge in the Three Jewels (Triratna), claiming to be dragons. Chao asked them to bring rain, and the dragons looked at each other without speaking. That night, the dragon said in Chao's dream that they had originally made a vow out of anger, but since the master guided them with goodness, they dared not disobey his command. It should rain tomorrow afternoon. At the appointed time, the rain was sufficient, and the year yielded a bountiful harvest. In this year, the Dharma master passed away. (From his biography) The Wei Dynasty's Xuzhou Dharma master Hui Ji passed away, and the emperor ordered Xuzhou to donate three hundred bolts of silk and set up a vegetarian feast for five hundred people to accumulate merit and increase blessings. In the year Guiyou (eleven) (July, the emperor passed away, and Prince Zhaoye of Yulin ascended the throne) (seventeen). In July, Emperor Wu passed away. Emperor Wu reigned for twelve years, vigorously promoting Buddhism and building Zhaoxian Temple (Zhaoxian Si) and Youxuan Temple (Youxuan Si). (From local records) Initially, Great Master Baozhi (Baozhi Dashi) was in Hualin Garden (Hualin Yuan), and suddenly wore three cloth hats, and not long after, the emperor passed away, and Crown Prince Wenhui (Wenhui Taizi) and Prince Yuzhang (Yuzhang Wang) also passed away one after another, just as his prophecy foretold. Wang Zhongxiong (Wang Zhongxiong) asked him what official position he would hold, but Great Master Baozhi never answered, and untied the left rope from the head of his staff and gave it to him. Wang Zhongxiong later indeed became the Left Vice Minister of the Ministry of Personnel (Shangshu Zuo Cheng). When Xu Ling (Xu Ling) was a child, his father took him to visit Great Master Baozhi, who touched his head and said, 'This child is a stone Qilin (Shi Qilin) from heaven.' Xu Ling later indeed became prominent in the world. Monk Bian (Seng Bian), skilled in Sanskrit sounds, once recited sutras, and a flock of cranes flew down and gathered in front of the steps, and flew away after the sutra recitation was finished, and passed away in this year. In the year Jiaxu (January, Prince of Yulin changed the reign title to Longchang first year, July was killed, Prince Zhaowen of Hailing ascended the throne, changed the reign title to Xingyuan, October, Emperor Gaozong Ming ascended the throne) (changed the reign title to Jianwu first year) (eighteen) (moved the capital to Luoyang). Monk Rou (Seng Rou), ascended the lecture seat at a young age. When entering Lingjiu Temple (Lingjiu Si) in Mount Shan (Shan Shan), he dreamed of Monk Xu (Seng Xu), and at night, divine beings held flags and official robes, welcoming him in the mountains. Emperor Taizu of Qi (Qi Taizu) built temples and gathered monks, and because Monk Rou was old and highly respected, he issued an edict to summon him, and when the princes of Wenxuan (Wenxuan) repeatedly invited him, he left the capital and resided in Dinglin Temple (Dinglin Si), personally serving as the craftsman for building the temple, and people from all directions admired and respected him. Wenhui and Wenxuan both admired and accepted his teachings.

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室。常誓生安養。是年體無餘患。西向虔禮。奄然而逝○釋慧約。少有風德。齊太宰文簡公。褚淵太尉王儉。皆請講法。淵遇疾夢神云。菩薩當至。俄約來。而淵病即愈給事中婁幼瑜。約族祖也。每見輒起為禮。或問此乃君族下頒。何乃恭耶。瑜曰。菩薩出世。方師于天下。豈老夫致敬而已。至是沈約外任。攜行在郡。惟禪誦為樂。異香入室。猛獸馴階。有道士下。德靜于館。暴亡傳云。山精所弊長山。令徐伯超請約居之。神魅弭息。后見二青衣女子。從澗水出禮云。夙障深重。墮此水精。晝夜煩惱。約即為授戒。自是災怪永絕(本傳)。乙亥(建武二) (十九)

中書何胤點弟也。博學有重名。嘗入鐘山定林寺。聽內典。其業皆通。至是拜中書令。尋拜表解職胤。以會稽多靈異。往游之居若耶山雲門寺。既與兄偕隱。時號點曰大山。胤曰小山。尋徙居𥘿望山。起講堂即林成院。高風傾天下○沙門慧安。年十八為沙彌。止江陵寺。當衆坐時。輒起行水。常執空瓶。自上及下。水用不竭。眾訝之。及受具。靈異益著。嘗與沙門惠濟。上堂布薩。堂戶未開。安自壁出入無礙。濟駭之。后附商入湘。中路示寂。將死謂商曰。我死即露屍岸上。不須設棺。商如其旨。以尸投岸。夜有焰從其身出。商大怖。及舟至湘中

【現代漢語翻譯】 現代漢語譯本 室。常發誓往生安養（指西方極樂世界）。這一年身體沒有任何疾病。面向西方虔誠禮拜，安詳地去世。 ○釋慧約（法師名）。年輕時就有高尚的品德。齊太宰文簡公褚淵、太尉王儉，都請他講法。褚淵生病時夢見神說：『菩薩將要到來。』不久慧約來了，褚淵的病立刻痊癒。給事中婁幼瑜，是慧約的族祖。每次見到慧約總是起身行禮。有人問：『這是您的族中晚輩，為何如此恭敬？』婁幼瑜說：『菩薩出世，將來是天下的老師，難道只是我老夫致敬而已。』到沈約外任時，帶著慧約在郡里，只以禪修誦經為樂。有奇異的香味進入房間，兇猛的野獸也馴服地在臺階下。有道士下德靜住在館舍，突然暴亡，傳說是因為山精作祟。長山縣令徐伯超請慧約居住在那裡，神怪魅妖都平息了。後來見到兩個青衣女子，從澗水中出來行禮說：『前世的罪障深重，墮落到這水精之中，晝夜煩惱。』慧約就為她們授戒，從此災禍怪事永遠斷絕（出自《本傳》）。乙亥年（建武二年）（十九） 中書何胤（人名），是何點的弟弟。博學多才，有很高的名望。曾經進入鐘山定林寺，聽聞佛經，對佛學精通。到這時被任命為中書令，不久上表辭職。何胤認為會稽有很多靈異之處，前往遊覽，居住在若耶山雲門寺。他和哥哥一同隱居，當時人們稱何點為大山，何胤為小山。不久遷居到𥘿望山，建造講堂，就地成林成為寺院，高尚的品格傾倒天下。 ○沙門慧安（法師名）。十八歲時做沙彌，住在江陵寺。當大眾坐禪時，總是起身行水（佛教儀式），常常拿著空瓶，從上到下，水用不完。大家都很驚訝。等到受具足戒后，靈異的事蹟更加顯著。曾經和沙門惠濟，一同上堂布薩（佛教儀式），堂門還沒打開，慧安自己從墻壁出入沒有阻礙。惠濟感到驚駭。後來跟隨商人前往湘地，中途圓寂。將要去世時對商人說：『我死後就把屍體暴露在岸上，不需要設定棺材。』商人按照他的話做了，把屍體投在岸上。夜裡有火焰從他的身體發出，商人非常害怕。等到船到達湘中。

【English Translation】 English version In his room, he constantly vowed to be reborn in Sukhavati (the Pure Land of Amitabha Buddha). In that year, he had no illnesses. He faced west, prostrated reverently, and passed away peacefully. ○ Monk Huiyue (name of a monk). He possessed noble virtues from a young age. Chu Yuan, Duke Wenjian of the Qi Dynasty, and Wang Jian, Grand Commandant, both invited him to lecture on the Dharma. When Chu Yuan fell ill, he dreamed that a deity said, 'A Bodhisattva is about to arrive.' Soon after, Huiyue came, and Chu Yuan's illness was immediately cured. Lou Youyu, a palace attendant, was Huiyue's ancestor. Every time he saw Huiyue, he would rise and bow in respect. Someone asked, 'This is your junior relative, why are you so respectful?' Lou Youyu said, 'When a Bodhisattva appears in the world, he will be a teacher to all under heaven. Is it only I, an old man, who should pay respect?' When Shen Yue was assigned to an external post, he took Huiyue with him to the prefecture, where he only found joy in meditation and chanting scriptures. Strange fragrances entered the room, and fierce beasts were tamed at the steps. A Daoist named Xia Dejing stayed at the guesthouse and died suddenly, said to be caused by mountain spirits. Xu Bochao, the magistrate of Changshan County, invited Huiyue to live there, and the spirits and demons were pacified. Later, he saw two girls in green clothes, coming out of the stream and bowing, saying, 'Our past karma is heavy, and we have fallen into this water essence, suffering day and night.' Huiyue then gave them precepts, and from then on, disasters and strange events ceased forever (from 'His Biography'). Year Yihai (Jianwu 2) (19) He Yin (personal name), the Secretary of the Imperial Secretariat, was the younger brother of He Dian. He was learned and had a great reputation. He once entered Dinglin Temple on Zhong Mountain to listen to the inner scriptures, and he was proficient in all of them. At this time, he was appointed as the Secretary of the Imperial Secretariat, but soon he submitted a memorial to resign. He Yin believed that Kuaiji had many spiritual wonders, so he went to visit and lived in Yunmen Temple on Mount Ruoye. He and his brother lived in seclusion together, and at that time people called He Dian 'Big Mountain' and He Yin 'Small Mountain.' Soon he moved to 𥘿wang Mountain, built a lecture hall, and the forest became a monastery, and his noble character impressed the world. ○ Monk Huian (name of a monk). At the age of eighteen, he became a novice monk and lived in Jiangling Temple. When the assembly was sitting in meditation, he would always get up to perform the water ritual, always holding an empty bottle, from top to bottom, and the water would never run out. Everyone was amazed. After receiving the full precepts, his spiritual manifestations became even more evident. Once, he and the monk Huiji went to the hall together to perform the uposatha (Buddhist ritual), and before the hall door was opened, Huian himself entered and exited through the wall without any obstruction. Huiji was shocked. Later, he followed merchants to Xiang, and passed away on the way. As he was about to die, he said to the merchants, 'After I die, expose my body on the shore, there is no need to set up a coffin.' The merchants did as he said, throwing the body on the shore. At night, flames came out of his body, and the merchants were very frightened. When the boat arrived in Xiangzhong.

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。則安已先至。欲就語。又失所在○魏文帝。幸徐州白塔寺。寺有道登法師。雅有義業。帝眷賞之。常侍講于禁內。及卒帝下詔傷悼。施帛千疋。設一切僧齋。京城七日行道(魏書)○荊州隱士劉虬。宋太始中。為當陽令。又為南郡丞。始事拂衣。時年三十二。年遂辟榖卻粒餌木。衣麻布衣。草屩茅室。上帳禮誦。長齋六時。不闕世諦。書藝一切屏絕。惟研精佛理。注講諸經。舉世莫不高尚其風。齊建元初。詔徴通直散騎侍郎不就。建武初微為國子博士。是年冬移止江州白雲。徘徊似入櫩戶。及有異香。空中鐘梵之音。因卒。年六十。粱大通中。謚文范先生(弘明集)。丙子(三) (二十)

釋惠基。嘗兩被宋帝之詔。稱疾不行。乃于會邑龜山。立寶林精舍。周顒張融。並申師禮。又為文宣王。著法華義疏。基既德被三吳。聲馳四海。乃敕為僧主。掌任十城。四遠從風。五眾歸伏。基性烈而能溫氣。清而且穆故。預在門人。莫不矜戰。是年十一月卒。壽八十五○釋僧宗。善講經。而任性放蕩。得意便行。不以為礙。文惠太子將擯之。而通夢有感。乃改意歸焉。魏文帝遙挹風德。屢致書請開講。齊世祖。不許外出。乃止宗以信施。造太昌寺。是年卒(本傳)。丁丑(四) (二十一)

天竺佛陀禪師

【現代漢語翻譯】 現代漢語譯本： 則安已經先到了，想要和他交談，又找不到他的所在。（《魏書》記載）魏文帝巡幸徐州的白塔寺，寺里有道登法師，向來有道義和事業，文帝很器重他，常常請他在宮禁內講經。道登法師去世后，文帝下詔表示傷悼，賞賜布帛一千匹，設一切僧齋，京城七日舉行佛事活動。

荊州的隱士劉虬，在宋太始年間，擔任當陽縣令，又擔任南郡丞。起初想要隱居，那時他三十二歲。於是開始斷絕穀物，吃草藥和樹木，穿麻布衣服，草鞋，住在茅草屋裡。對著佛像禮拜誦經，長期齋戒，一天六次，不廢棄世俗的道理。書法和技藝全部摒棄，只專心研究佛理，註解講解各種佛經，舉世沒有不推崇他的風尚的。齊建元初年，朝廷下詔徵召他擔任通直散騎侍郎，他沒有就任。建武初年，勉強擔任國子博士。這年冬天，他移居到江州白雲，徘徊好像進入了櫩戶（不知道是什麼地方），並且有奇異的香味，空中傳來鐘聲和梵音。於是去世，享年六十歲。梁大通年間，追諡為文范先生。（《弘明集》）丙子年（三年）（二十）

釋惠基，曾經兩次被宋帝下詔徵召，都稱病沒有前往。於是在會稽郡的龜山，建立寶林精舍。周顒（人名）和張融（人名），都以師禮對待他。又為文宣王（可能是指蕭子良）撰寫法華義疏。惠基的德行遍及三吳地區，聲名遠揚四海，於是朝廷下令他擔任僧主，掌管十座城市的僧務。四方的人都仰慕他的風範，五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）都歸順於他。惠基的性格剛烈而能溫和，清廉而且安詳，所以在門下的弟子，沒有不敬畏戰慄的。這年十一月去世，享年八十五歲。

釋僧宗，擅長講解佛經，但任性放蕩，得意時就行動，不認為有什麼妨礙。文惠太子（蕭長懋）想要斥退他，但夢中有所感應，於是改變主意歸依了他。魏文帝（曹丕）遙遠地敬仰他的風範，多次寫信邀請他去開講佛法，齊世祖（蕭賾）不允許他外出，於是停止僧宗的信施，建造太昌寺。這年去世。（《本傳》）丁丑年（四年）（二十一）

天竺（India）佛陀禪師

【English Translation】 English version: Ze An had already arrived first, wanting to speak with him, but again lost track of his whereabouts. (Recorded in the Book of Wei) Emperor Wen of Wei visited the White Pagoda Temple in Xuzhou. The temple had Dharma Master Daodeng, who had always possessed morality and accomplishments. The Emperor esteemed him greatly, often inviting him to lecture on the scriptures within the palace. After Dharma Master Daodeng passed away, Emperor Wen issued an edict expressing his sorrow, bestowing a thousand bolts of silk and holding an all-monk vegetarian feast. Buddhist activities were held in the capital for seven days.

Liu Qiu, a recluse from Jingzhou, served as the magistrate of Dangyang County during the Tai Shi era of the Song Dynasty, and later as the assistant administrator of Nan Commandery. Initially, he desired to live in seclusion, at the age of thirty-two. Thus, he began to abstain from grains, consuming herbs and trees, wearing hemp clothing and straw sandals, and living in a thatched hut. He prostrated and chanted scriptures before the Buddha statue, maintaining a long-term fast, six times a day, without abandoning worldly principles. He abandoned calligraphy and skills, focusing solely on studying Buddhist principles, annotating and explaining various Buddhist scriptures. The world universally admired his style. In the early years of the Jian Yuan era of the Qi Dynasty, the court issued an edict summoning him to serve as a Tongzhi Sanqi Attendant, but he did not accept the position. In the early years of Jian Wu, he reluctantly served as a Guozijian Boshi (Erudite of the Imperial Academy). In the winter of that year, he moved to Baiyun in Jiangzhou, lingering as if entering the Yanhu (unknown place), and there was an unusual fragrance, with sounds of bells and Brahma sounds in the air. Then he passed away at the age of sixty. During the Datong era of the Liang Dynasty, he was posthumously honored as Mr. Wen Fan. (Hongming Ji) Bingzi Year (3rd year) (20)

Sh釋 Hui Ji was twice summoned by the Emperor of Song, but he declined due to illness. Therefore, he established the Baolin Jing She (Baolin Vihara) on Turtle Mountain in Kuaiji County. Zhou Yong (person's name) and Zhang Rong (person's name) both treated him with the respect due to a teacher. He also wrote a commentary on the Lotus Sutra for Prince Wenxuan (possibly referring to Xiao Ziliang). Hui Ji's virtue spread throughout the Sanwu region, and his reputation reached far and wide. Therefore, the court ordered him to serve as the Sangha leader, in charge of the Sangha affairs of ten cities. People from all directions admired his demeanor, and the five assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, and Shikshamanas) all submitted to him. Hui Ji's character was strong yet gentle, pure and serene, so the disciples under him were all in awe and trembling. He passed away in November of this year at the age of eighty-five.

Sh釋 Seng Zong was skilled at lecturing on the scriptures, but he was willful and unrestrained, acting as he pleased without considering any obstacles. Crown Prince Wenhui (Xiao Changmao) wanted to dismiss him, but he had a dream that moved him, so he changed his mind and took refuge in him. Emperor Wen of Wei (Cao Pi) remotely admired his demeanor and repeatedly wrote letters inviting him to give lectures on the Dharma. Emperor Shizu of Qi (Xiao Ze) did not allow him to go out, so he stopped Seng Zong's alms and built the Taichang Temple. He passed away this year. (Biography) Dingchou Year (4th year) (21)

Indian Buddhist Zen Master Buddha

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(此云覺者)。初至魏北臺恒安孝文。別加資供。后隨帝南遷。定都伊洛。復設靜院處之。而志愛嵩岳。敕就少室山。為之造寺。今之少林是也。度弟子慧光。及僧稠。皆深定業。有一善神。常隨影護。后報欲終。自𦘕神像于壁(本傳)○五月八日。傅大士生於婺州義烏縣。名翕字玄風○八月廬山僧景法師示寂。師久斷粒食。嘗有兩神立侍(弘明)○法雲法師。年三十講經之妙。獨步當時(本傳)。戊寅(永泰元)(七月帝崩東昏侯寶卷立) (二十二)

七日明帝崩。帝在位五年。常持六齋。務修十善。誦法華般若等經。寫一切經。建歸依寺造千金像(方誌)○釋法安。少有慧聲。立年即當法匠。文宣何胤。一時名士。並稟服文義。是年卒○釋法愿。善唱導。又能佔相。王侯士庶。並師受戒法。時寺側遭燒火必及寺。弟子欲輿愿出寺。愿曰。佛若被燒我何用活。即苦心歸念。於是三面被焚。唯寺不燼(本傳)。己卯(東昏侯　永元元) (二十三)

釋僧印。學涉眾典。而偏以法華著名。宋大明中。何點請印為法匠。聽者駢集。文宣徐孝嗣。皆敬其風。是年卒○釋慧通。自宋元嘉中。言未然之事皆驗。是年忽就人求酒云。欲遠行為謝諸相識。並宜精勤修善為先。酒畢至墻邊臥地。就看已死。后復有

【現代漢語翻譯】 現代漢語譯本：(此云覺者)，最初到達魏國北臺恒安，孝文帝特別給予資助和供養。後來跟隨孝文帝南遷，定都伊洛，又設定靜院安置他。但他心愛嵩山，孝文帝下令在少室山為他建造寺廟，就是現在的少林寺。他度化的弟子慧光和僧稠，都有很深的禪定功夫。有一位善神，常常跟隨保護他。後來他預感到壽命將盡，自己在墻壁上畫了神像（出自本傳）。 五月八日，傅大士（Fudaishi，菩薩名）生於婺州義烏縣，名叫翕（Xi），字玄風（Xuanfeng）。 八月，廬山僧景法師圓寂。景法師長期斷絕穀物，曾經有兩位神仙站立侍奉他（出自《弘明集》）。 法雲法師（Fayun Fashi），三十歲時講經的精妙，獨步當時（出自本傳）。 戊寅年（永泰元年），七月，皇帝駕崩，東昏侯寶卷即位。（二十二） 七日，明帝駕崩。明帝在位五年，常常持守六齋，努力修習十善，誦讀《法華經》、《般若經》等經典，抄寫一切經典，建造歸依寺，塑造千金佛像（出自地方誌）。 釋法安（Shifa An），年少時就有很高的名聲，剛成年就擔任法匠。文宣（Wenxuan）和何胤（Heyin）這些當時的名士，都向他學習文義。這一年圓寂。 釋法愿（Shifa Yuan），擅長唱導，又能佔卜相面。王侯士庶，都拜他為師，接受戒法。當時寺廟旁邊發生火災，火勢必定會蔓延到寺廟。弟子們想要抬著法愿離開寺廟，法愿說：『佛如果被燒燬，我活著還有什麼用？』於是他苦心歸唸佛，因此三面都被焚燒，只有寺廟沒有被燒燬（出自本傳）。 己卯年（東昏侯永元元年）（二十三） 釋僧印（Sengyin），廣泛涉獵各種典籍，尤其以《法華經》聞名。宋大明年間，何點（Hedian）請僧印擔任法匠，聽眾聚集。文宣（Wenxuan）徐孝嗣（Xuxiaosi），都敬佩他的風範。這一年圓寂。 釋慧通（Huitong），從宋元嘉年間開始，所說未發生的事情都應驗。這一年忽然向人要酒說：『想要遠行，用來感謝各位相識。』並勸告大家應該精勤修善為先。喝完酒後，走到墻邊躺在地上，去看已經死了。後來又...

【English Translation】 English version: (This translates to 'The Awakened One'). He first arrived at Heng'an in the Northern Wei Dynasty, where Emperor Xiaowen specially provided support and offerings. Later, he followed the emperor's southward move, establishing the capital in Yi and Luo, and a quiet courtyard was set up for him. However, he loved Mount Song, and the emperor ordered the construction of a temple for him on Mount Shaoshi, which is now the Shaolin Temple. His disciples, Huiguang (Huiguang, name of a monk) and Sengchou (Sengchou, name of a monk), both had deep meditative attainments. A benevolent deity often followed and protected him. Later, sensing that his life was coming to an end, he painted a portrait of the deity on the wall himself (from the original biography). On May 8th, Fudaishi (Fudaishi, name of a Bodhisattva) was born in Yiwu County, Wuzhou, named Xi (Xi, name) and styled Xuanfeng (Xuanfeng, style name). In August, the monk Jing of Mount Lu passed away. Master Jing had abstained from grains for a long time, and two deities once stood by his side to serve him (from 'Hongmingji'). Dharma Master Fayun (Fayun Fashi, name of a monk), at the age of thirty, was unparalleled in his mastery of lecturing on the scriptures (from the original biography). In the year of Wuyin (Yongtai 1st year), in July, the emperor passed away, and the Eastern Faint Marquis Baojuan ascended the throne. (22) On the 7th day, Emperor Ming passed away. Emperor Ming reigned for five years, often observing the six fasts, diligently cultivating the ten virtues, reciting scriptures such as the 'Lotus Sutra' and the 'Prajna Sutra', transcribing all scriptures, building Guiyi Temple, and creating thousand-gold statues (from local chronicles). Shifa An (Shifa An, name of a monk) had a reputation for wisdom from a young age, and became a Dharma master upon reaching adulthood. Wenxuan (Wenxuan, name of a person) and Heyin (Heyin, name of a person), famous scholars of the time, both learned literary principles from him. He passed away this year. Shifa Yuan (Shifa Yuan, name of a monk) was skilled in leading chants and also in divination and physiognomy. Princes, nobles, scholars, and commoners all revered him as a teacher and received precepts from him. At that time, a fire broke out next to the temple, and the fire was sure to reach the temple. The disciples wanted to carry Yuan out of the temple, but Yuan said, 'If the Buddha is burned, what use is it for me to live?' So he wholeheartedly turned to the Buddha, and as a result, three sides were burned, but only the temple was not burned (from the original biography). In the year of Jimao (Eastern Faint Marquis Yongyuan 1st year) (23) Sengyin (Sengyin, name of a monk) studied various classics extensively, and was particularly famous for the 'Lotus Sutra'. During the Daming period of the Song Dynasty, Hedian (Hedian, name of a person) invited Sengyin to serve as a Dharma master, and listeners gathered in large numbers. Wenxuan (Wenxuan, name of a person) and Xuxiaosi (Xuxiaosi, name of a person) both admired his demeanor. He passed away this year. Huitong (Huitong, name of a monk), since the Yuanjia period of the Song Dynasty, all the things he said that had not yet happened came true. This year, he suddenly asked people for wine, saying, 'I want to travel far away, to thank all acquaintances.' And he advised everyone to diligently cultivate goodness first. After finishing the wine, he went to the wall and lay down on the ground, and when they looked, he was already dead. Later...

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人時見之(本傳)○四月魏高祖孝文帝崩。帝在位二十九年。嘗于鄴造安養寺。手不釋卷。暇則自講六宮侍女。皆持六齋。其精進誦經。慕道者。放令出家。供施諸僧。每加豐厚。所度僧尼。萬四千人(辨正論等)○是月世宗宣武皇帝(恪)即位。下詔曰。緇素既殊。法律亦異故。道教彰于幽顯禁勸各有所宜。其僧犯殺人。已上罪者。依俗格斷余犯。悉付昭玄。以內律僧制判之(魏書)。庚辰(二) (宣武帝　景明元)

釋法度法紹。時號北山二聖。紹業行清苦。譽齊于度。而學解優之。併爲竟陵王子良等師敬。度嘗為瑯玡山神受戒。又常愿生安養。故偏講無量壽經。是年遷逝(傳史)○釋僧侯。宋孝建初。至京誦法華維摩光明。常二日一遍。如此六十餘年。一生食素過中不食。是年合掌而化。壽八十九○釋僧惠。初南陽劉虬。立陟𡵆寺。請以居之。惠常欲渡江。津吏以舟小未及過之。惠已在彼岸。又至病人家。惠嗔者必死。喜者必差。又能分身赴人之供。是年示寂。神異甚多(本傳)○東昏侯。于瓦官寺解王像琢釵。釧賜嬖姬。以為盛飾。東昏之毀玉像也。初截其二臂琢釵。及其亡也御刀黃。泰平夜以刀傷其膝仆地。遂遇害其報速哉。辛巳(和帝)(寶融)(三月改中興元)(十二月東昏侯遇弒而卒)

【現代漢語翻譯】 現代漢語譯本： 人時見之（本傳）：四月，魏高祖孝文帝駕崩。孝文帝在位二十九年。他曾經在鄴城建造安養寺，手不釋卷，空閑時就親自為六宮侍女講解經書。侍女們都遵守六齋。對於那些精進誦經、仰慕佛道的人，允許她們出家，並豐厚地供養僧眾。他所度化的僧尼有一萬四千人（辨正論等）。 是月，世宗宣武皇帝（恪）即位。下詔說：『僧人和俗人的服飾不同，法律也不同，所以佛教的教義既要彰顯于公開場合，也要在隱秘之處傳播，禁令和勸導各有其適宜之處。僧人如果犯了殺人等重罪，按照世俗的法律判決；其餘的罪行，全部交給昭玄寺，以內律和僧制來判決。』（魏書）。庚辰（二年）（宣武帝景明元年） 釋法度、法紹，當時被稱為『北山二聖』。法紹的修行清苦，名聲與法度齊名，但學識見解超過法度。他們都受到竟陵王子良等人的師敬。法度曾經為瑯玡山神授戒，又常常希望往生安養凈土，所以偏重講解《無量壽經》。這年圓寂（傳史）。釋僧侯，宋孝建初年，到京城誦讀《法華經》、《維摩經》、《光明經》，常常兩天一遍，如此六十多年。一生吃素，過午不食。這年合掌圓寂，享年八十九歲。釋僧惠，最初南陽劉虬建造陟𡵆寺，請他居住。僧惠常常想渡江，津吏因為船小沒有讓他過去。僧惠已經在那邊岸上了。又到病人家，僧惠如果嗔怒，病人必定死亡；如果高興，病人必定痊癒。他還能分身去赴人的供養。這年示寂，神異的事情很多（本傳）。 東昏侯在瓦官寺解下王像上的玉，琢成釵釧賜給寵姬，作為裝飾。東昏侯毀壞玉像，最初截斷玉像的兩臂琢成釵。等到他滅亡的時候，御刀黃泰平夜裡用刀砍傷他的膝蓋，他倒在地上，於是被殺害，他的報應真快啊。辛巳（和帝）（寶融）（三月改中興元年）（十二月東昏侯遇弒而卒）

【English Translation】 English version: Ren Shi Jian Zhi (Biographies): In the fourth month, Emperor Xiaowen of the Wei Dynasty passed away. He reigned for twenty-nine years. He once built Anyang Temple in Ye, never putting down his scriptures. In his spare time, he personally lectured the palace maids, who all observed the six fasts. Those who diligently recited scriptures and admired the Dao were allowed to become monks or nuns, and were generously provided for. He ordained 14,000 monks and nuns (Bian Zheng Lun, etc.). In this month, Emperor Xuanwu (Ke) of the Shizong Dynasty ascended the throne. He issued an edict saying, 'The robes of monks and laypeople are different, and their laws are also different. Therefore, the teachings of Buddhism should be manifested both publicly and privately, and prohibitions and exhortations should each have their proper place. If a monk commits a serious crime such as murder, he shall be judged according to secular law; all other offenses shall be handed over to the Zhaoxuan Temple to be judged according to the Vinaya and monastic regulations.' (Wei Shu). Gengchen (2nd year) (Emperor Xuanwu, Jingming 1st year) The monks Fadu and Fashao were known as the 'Two Saints of Beishan'. Fashao's practice was pure and austere, and his reputation was equal to Fadu's, but his learning and understanding surpassed Fadu's. They were both respected as teachers by Prince Ziliang of Jingling and others. Fadu once gave precepts to the mountain god of Langya Mountain, and often wished to be reborn in the Pure Land of Bliss, so he emphasized the teaching of the Amitabha Sutra. He passed away this year (Historical Records). The monk Seng Hou, in the early years of the Xiaojian era of the Song Dynasty, went to the capital to recite the Lotus Sutra, the Vimalakirti Sutra, and the Golden Light Sutra, once every two days, for more than sixty years. He was a vegetarian all his life and did not eat after noon. This year, he passed away with his palms together, at the age of eighty-nine. The monk Seng Hui, initially Liu Qiu of Nanyang built Zhi Temple and invited him to live there. Seng Hui often wanted to cross the river, but the ferryman did not let him pass because the boat was small. Seng Hui was already on the other shore. He also went to the homes of sick people. If Seng Hui was angry, the patient would surely die; if he was happy, the patient would surely recover. He could also divide his body to attend people's offerings. He passed away this year, and there were many miraculous events (Biographies). The Marquis of Donghun removed the jade from the statue of the king in Waguan Temple and carved it into hairpins and bracelets to give to his favorite concubines as ornaments. When the Marquis of Donghun destroyed the jade statue, he first cut off the two arms of the jade statue to carve hairpins. When he was about to perish, the imperial guard Huang Taiping injured his knee with a knife at night, and he fell to the ground and was killed. His retribution was swift. Xinsi (He Emperor) (Baorong) (The third month was changed to the first year of Zhongxing) (The Marquis of Donghun was assassinated and died in December)

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(二)

敕釋慧球。為荊州僧主。訓勖之功。有譽當世。天監三年卒○智稱律師。說法四十餘年。道俗欽慕。是年卒(弘明)。

壬午二

三月和帝遜位於梁王蕭衍○齊七主二十四年中。譯師二十人。所出經律論錄七十二部三百五十卷。寺二千十五所。僧尼三萬二千餘人。

歷代編年釋氏通鑑卷之四 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷之五

宋括山一庵釋　本覺　編集

明如如居士　畢熙載　較訂

南北朝

梁　蕭姓。都建康。四主。共五十六年。禪于陳。

魏　元氏。至孝武分東西(東魏都鄴。一主一十七年。禪于齊。西魏都長安。三主二十三年。禪于周)。壬午(梁武帝)(衍)(天監元) (魏世宗景明三)

四月梁武帝即位。時年三十七。帝既登極。思與蒼生。同契等覺。共會遍知。垂拱臨朝。盛敷經教。廣延博古旁采遺文。扇以淳風。利於法俗(三寶紀)○帝召寶誌至闕。甚尊寵之。因下詔曰。志公跡居塵俗。神遊冥寂。水火不能焚浸。蛇虎不能侵。懼語其佛理。則聲聞以上。談其隱論。則遁仙高者。豈得以俗士常情。空相拘制。自今隨意行化。勿得復禁。志由是多出入禁內(本

【現代漢語翻譯】 現代漢語譯本 （二）

敕令釋慧球擔任荊州僧團的首領，他訓導僧眾的功績，在當時享有盛譽。天監三年圓寂。智稱律師，說法四十餘年，受到僧俗的欽佩仰慕，也在這一年圓寂（出自《弘明集》）。

壬午年二月

三月，和帝將皇位禪讓給梁王蕭衍（梁武帝）。在齊朝的七位皇帝統治的二十四年間，有譯經師二十人，翻譯出的經、律、論典籍共七十二部，三百五十卷。寺廟有二千零十五所，僧尼三萬二千餘人。

《歷代編年釋氏通鑑》卷之四 （卍新續藏第76冊 No. 1516 《釋氏通鑑》）

《歷代編年釋氏通鑑》卷之五

宋朝括山一庵的釋本覺編集

明朝如如居士畢熙載校訂

南北朝

梁，蕭姓，都城在建康。歷經四位皇帝，共五十六年。皇位禪讓給了陳朝。

魏，元姓，到孝武帝時分裂為東西魏（東魏都城在鄴，歷經一位皇帝，共一十七年，皇位禪讓給了齊朝。西魏都城在長安，歷經三位皇帝，共二十三年，皇位禪讓給了周朝）。壬午年（梁武帝蕭衍天監元年）（魏世宗景明三年）

四月，梁武帝即位，時年三十七歲。武帝即位后，想著與天下百姓，一同達到平等覺悟的境界，共同證得一切智慧。於是垂拱而治，大力弘揚佛法，廣泛蒐集博古的文獻，旁采遺留的文章，用純正的風氣來教化，利益佛法和世俗（出自《三寶紀》）。武帝召見寶誌（寶誌禪師）到皇宮，非常尊重寵信他。於是下詔說：『志公（寶誌禪師）雖然身處塵世，但精神遨遊于寂靜的境界。水火不能焚燒浸泡他，蛇虎不能侵犯他。如果談論他的佛理，那麼超過了聲聞乘的境界；如果談論他的隱秘理論，那麼是那些隱士神仙中的高人。怎麼可以用世俗之人的常情，來空自拘束限制他呢？從今以後，任憑他隨意修行教化，不得再加以禁止。』寶誌（寶誌禪師）因此多次出入皇宮禁地（出自《本》）。

【English Translation】 English version (II)

An edict was issued appointing the monk Huìqiú (慧球) as the Sangha leader of Jingzhou (荊州). His efforts in instructing the monks were highly praised in his time. He passed away in the third year of the Tianjian (天監) era. The Vinaya Master Zhìchēng (智稱) preached the Dharma for over forty years and was revered by both monastics and laypeople. He also passed away in this year (from Hongming Collection 弘明).

The year Renwu (壬午), second month.

In the third month, Emperor He (和帝) abdicated the throne to Prince Xiao Yan (蕭衍) of Liang (梁王). During the twenty-four years of the seven emperors of the Qi (齊) dynasty, there were twenty translators who produced seventy-two works of scriptures, Vinaya, and treatises, totaling three hundred and fifty volumes. There were two thousand and fifteen temples, and over thirty-two thousand monks and nuns.

Comprehensive Mirror of Buddhist History Through the Dynasties, Volume 4 (卍 New Continued Collection, Vol. 76, No. 1516, Comprehensive Mirror of Buddhist History)

Comprehensive Mirror of Buddhist History Through the Dynasties, Volume 5

Compiled by the monk Běnjué (本覺) of Yī'ān (一庵) at Mount Kuò (括山) in the Song (宋) Dynasty

Collated and revised by the lay Buddhist Bì Xīzǎi (畢熙載) of the Ming (明) Dynasty

The Northern and Southern Dynasties

Liang (梁), the Xiao (蕭) family, with the capital at Jiankang (建康). Four emperors reigned for a total of fifty-six years. The throne was ceded to the Chen (陳) Dynasty.

Wei (魏), the Yuan (元) family, which split into Eastern and Western Wei during the reign of Emperor Xiaowu (孝武) (Eastern Wei had its capital at Ye (鄴), with one emperor reigning for seventeen years before ceding the throne to the Qi Dynasty. Western Wei had its capital at Chang'an (長安), with three emperors reigning for twenty-three years before ceding the throne to the Zhou Dynasty). The year Renwu (壬午) (First year of the Tianjian era of Emperor Wu of Liang (梁武帝蕭衍), third year of the Jingming era of Emperor Shizong of Wei (魏世宗景明))

In the fourth month, Emperor Wu of Liang (梁武帝) ascended the throne at the age of thirty-seven. After ascending the throne, the Emperor desired to attain equal enlightenment with all sentient beings and to jointly realize complete knowledge. Therefore, he governed by non-action, extensively propagated the Buddhist teachings, widely collected ancient texts, and adopted remaining writings, using pure customs to educate and benefit both the Dharma and the secular world (from Sānbǎo jì 三寶紀). The Emperor summoned Baozhi (寶誌, Chan Master Baozhi) to the palace and greatly honored and favored him. Consequently, he issued an edict stating: 'Although Master Zhi (志公) resides in the mundane world, his spirit roams in the realm of tranquility. Water and fire cannot burn or immerse him, and snakes and tigers cannot harm him. If we discuss his Buddhist principles, they surpass the realm of the Śrāvakas (聲聞); if we discuss his esoteric theories, they are superior to those of reclusive immortals. How can we arbitrarily restrain him with the ordinary sentiments of worldly people? From now on, let him freely practice and teach without any further restrictions.' As a result, Baozhi (寶誌) frequently entered and exited the forbidden areas of the palace (from Ben 本).

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傳)○僕射沈約啟。帝敕請惠約法師。居省中供養。時講法焉○敕以釋慧超。為大僧正。超形過八尺。腰帶十圍戒德內修。威儀外潔。凡在緇侶。皆遵成訓。天子給傳詔羊車局足健步衣服等供。自聲教所被。五部憲章。咸稟風。則嘗于講論之暇。忽見大力善神。言當集同緣。共來餐受。及就講之日倏然滿座。容貌瑰異。莫有識者。竟席方散。其威跡徴異若此(本傳)○冬天竹求那毗地卒。地自至江淮。譯出要經。王公宗事。建寺養徒。德業甚著(釋錄)○天竹僧智藥。自西土來。泛舶至漢土。尋流上至韶州。曹溪水口。聞其香掬。嘗其味曰。此水上流有勝地尋之。遂開山創立寶林。乃云。此去百七十年。當有無上法寶。在此演法。今六祖南華是也(事文類聚)。癸未(二) (四)

天竺國。獻梁帝珊瑚佛像(統紀)○法雲寺云光師講經。天為雨花。帝意其證。聖夜于含光殿。焚疏請寶誌。偕法雲云光二師齋。翌日誌獨赴。而云光未知帝敬志焉(僧史)○帝一日召志公至闕賜坐便殿。志忽顰蹙。引頸興嘆。帝怪問之。志曰仇敵生也。帝罔測。蓋是年侯景生於鮮卑懷朔鎮。即東昏侯後身也(隱子論)○沙門慢陀羅(此云弱聲)出寶云等經十一卷○初帝妃郗氏。適帝有三女。帝為雍州刺史而妃薨。其性酷妒。及是

【現代漢語翻譯】 現代漢語譯本 (傳)○僕射沈約(pú shè shěn yuē)：沈約官職名，僕射是官名，沈約是人名。啟奏道：皇帝下令請惠約法師(huì yuē fǎ shī)到省中供養，當時就在省中講法。○皇帝下令讓釋慧超(shì huì chāo)擔任大僧正(dà sēng zhèng)。慧超身材高大，腰圍有十圍，戒律品德在內心修養，威儀外表潔凈。凡是在僧侶之中的，都遵從慧超的教誨。天子提供驛站的羊車，以及足夠健步的衣服等供養。自從皇帝的聲教所傳播到的地方，五部**都稟承他的風範。慧超曾經在講論的空閑，忽然看見大力善神(dà lì shàn shén)，說應當聚集有緣人，一起來餐食接受供養。等到開始講經的那天，忽然滿座都是人，容貌奇異，沒有人認識他們，直到講經結束才散去。他的威嚴事蹟徵兆奇異就是這樣。(本傳)○冬天竺求那毗地(qiú nà pí dì)去世。求那毗地從天竺來到江淮，翻譯出重要的經典，王公貴族都信奉他，建造寺廟供養僧徒，德行事業非常顯著。(釋錄)○天竺僧人智藥(zhì yào)，從西土來，乘船到達漢土，沿著河流向上到達韶州曹溪水口。聞到那裡的香味，品嚐那裡的味道，說：『這水上游有勝地。』於是尋找它，開山創立寶林寺(bǎo lín sì)，於是說：『從這裡過一百七十年，當有無上法寶，在這裡演法。』現在六祖南華(liù zǔ nán huá)就是這樣。(事文類聚)。癸未(二) (四) 天竺國，向梁帝進獻珊瑚佛像(shān hú fó xiàng)。(統紀)○法雲寺(fǎ yún sì)的云光師(yún guāng shī)講經，天空中下起花雨，皇帝認為他證得了聖果。聖夜在含光殿(hán guāng diàn)，焚燒奏疏，邀請寶誌(bǎo zhì)，以及法雲和云光兩位法師一起齋戒。第二天寶誌獨自前往，而云光不知道皇帝敬重寶誌。(僧史)○皇帝有一天召見志公(zhì gōng)到皇宮，賜座于便殿。志公忽然皺眉，伸長脖子嘆息。皇帝奇怪地問他。志公說：『仇敵要出生了。』皇帝不明白。大概是那年侯景(hóu jǐng)出生于鮮卑懷朔鎮(xiān bēi huái shuò zhèn)，就是東昏侯(dōng hūn hóu)的後身。(隱子論)○沙門慢陀羅(màn tuó luó)(此云弱聲)翻譯出寶云等經十一卷○當初皇帝的妃子郗氏(xī shì)，嫁給皇帝后生了三個女兒。皇帝擔任雍州刺史的時候，郗妃去世。她生性非常嫉妒，到這個時候...

【English Translation】 English version (Biography) ○ The minister Shen Yue (shěn yuè): Shen Yue's official title, 'pú shè' is the official title, and Shen Yue is the person's name. reported: The Emperor ordered to invite Dharma Master Hui Yue (huì yuè fǎ shī) to reside in the province for offerings. At that time, he lectured on the Dharma in the province. ○ The Emperor ordered to appoint Monk Hui Chao (shì huì chāo) as the Great Sangha Chief (dà sēng zhèng). Hui Chao was tall, with a waist circumference of ten spans, cultivating moral discipline internally and having pure and clean external demeanor. All those among the Sangha followed Hui Chao's teachings. The Emperor provided post station sheep carts, as well as sufficient walking clothes and other offerings. Since the Emperor's teachings spread, the five divisions of ** all followed his example. Hui Chao once saw a mighty virtuous deity (dà lì shàn shén) during his lecture breaks, saying that he should gather those with affinity to come and partake in the offerings. When the day of the lecture arrived, the seats were suddenly filled with people, with strange appearances, and no one recognized them. They only dispersed after the lecture ended. His majestic traces and omens were extraordinary like this. (Biography) ○ In winter, Tianzhu (India) Quna Pidi (qiú nà pí dì) passed away. Quna Pidi came from Tianzhu to Jianghuai, translated important scriptures, and was revered by princes and nobles. He built temples to support monks, and his virtuous deeds were very prominent. (Records) ○ The Indian monk Zhi Yao (zhì yào) came from the Western Lands, arrived in the Han lands by boat, and went up the river to Caoxi (cáo xī) in Shaozhou. He smelled the fragrance and tasted the water, saying, 'The upper reaches of this water have a scenic spot.' So he searched for it, opened the mountain and founded Baolin Temple (bǎo lín sì), and said, 'One hundred and seventy years from now, there will be supreme Dharma treasures here to expound the Dharma.' Now the Sixth Patriarch Nanhua (liù zǔ nán huá) is like this. (Classified Compilation of Matters). Guiwei (2) (4) The country of Tianzhu (India) presented a coral Buddha statue (shān hú fó xiàng) to Emperor Liang. (General Records) ○ Master Yun Guang (yún guāng shī) of Fayun Temple (fǎ yún sì) lectured on the scriptures, and flowers rained from the sky. The Emperor thought he had attained sainthood. On the sacred night, in Hanguang Hall (hán guāng diàn), he burned a memorial, inviting Baozhi (bǎo zhì), as well as Dharma Masters Fayun and Yunguang, to fast together. The next day, Baozhi went alone, but Yunguang did not know that the Emperor respected Baozhi. (Monk History) ○ One day, the Emperor summoned Zhi Gong (zhì gōng) to the palace and gave him a seat in the side hall. Zhi Gong suddenly frowned, stretched his neck, and sighed. The Emperor asked him strangely. Zhi Gong said, 'An enemy is about to be born.' The Emperor did not understand. It was probably that year that Hou Jing (hóu jǐng) was born in the Xianbei Huaisuo town (xiān bēi huái shuò zhèn), who was the reincarnation of Emperor Donghun (dōng hūn hóu). (Hidden Zi Lun) ○ The Shramana Mantuluo (màn tuó luó) (meaning 'weak voice') translated eleven volumes of the Baoyun Sutra and others. ○ Initially, Emperor's concubine, Xi Shi (xī shì), bore three daughters after marrying the Emperor. When the Emperor was the governor of Yongzhou, Consort Xi passed away. She was very jealous by nature, and at this time...

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化為巨蟒。入於後宮通夢于帝。求功德拯拔離苦。帝閱大藏。制慈悲道場懺法。為其請僧禮佛懺罪。尋化為天人。于空中謝帝功德。已得生天。帝畢世亦不復議立皇后(出南史)○法雲法師。帝欽禮之。敕出入諸殿。時揚法要。嘗講法華經。感天華如雪。志公敬之。呼為大林法師(本傳)。甲申(三) (正始元)

四月八日。帝率道俗二萬餘人。升重云殿。舍道奉佛親制愿文。略曰。弟子梁國皇帝蕭衍稽首和南。十方佛法僧寶伏見。經云發菩提心者。即是佛心。其餘諸善不得為喻。能出三界之苦門。入無為之勝路。弟子在昔迷荒。耽事老子。歷葉相承。染此邪法。今舍舊習。歸憑正覺。愿使未來生世童男出家。廣化眾生。共取成佛。寧可在正法中。長淪惡道。不樂依老子教。暫得生天。陟大乘因。永離邪見。十一日降敕云。敕門下。大經中說道有九十六種。惟佛一道是為正道。余皆外道。朕舍外道以事如來。若公卿能入此誓者。各可發菩提心。老子孔子等。雖是如來弟子。而為化止是世間之善。不能革凡成聖。公卿百官。侯王宗族。宜反偽就真。舍邪入正。經論云。若事外道。心重佛法。心輕即是邪見。若心一等是無記性。事佛心強。老子心弱者。乃是清信。清是表裡俱凈信。是信正不邪。故言清信佛弟子

【現代漢語翻譯】 現代漢語譯本 化為巨蟒，進入後宮，在皇帝的夢中顯靈，請求做功德以解脫苦難。皇帝於是查閱大藏經，制定了《慈悲道場懺法》，為巨蟒請僧人禮佛懺悔罪業。不久，巨蟒化為天人，在空中感謝皇帝的功德，表示自己已經得生天界。皇帝終其一生，也不再考慮冊立皇后（出自《南史》）。 法雲法師，皇帝欽佩並禮敬他，下令他可以自由出入各殿，隨時宣揚佛法要義。法雲法師曾經講《法華經》，感動得天空中降下如雪般的花朵。志公（寶誌禪師）也尊敬他，稱他為大林法師（出自《本傳》）。甲申年（三年）（正始元年）。 四月八日，皇帝率領僧俗信眾兩萬餘人，登上重云殿，捨棄道教而皈依佛教，親自撰寫愿文。愿文大略是：『弟子梁國皇帝蕭衍稽首和南（梵語 namas 的音譯，表示敬禮），十方佛法僧寶伏見（希望十方佛法僧寶能夠看到）。經典上說，發菩提心的人，就是佛心。其餘一切善行都不能與此相比，因為菩提心能夠使人脫離三界之苦，進入無為的殊勝道路。弟子過去迷惑荒唐，沉迷於老子之道，歷代相承，沾染這種邪法。現在捨棄舊習，歸依正覺。愿使未來生生世世都以童男之身出家，廣度眾生，共同成就佛果。寧願在正法之中，長久地沉淪於惡道，也不願意依靠老子之教，暫時地得生天界。攀登大乘之因，永遠脫離邪見。』 十一日，皇帝下詔說：『奉敕門下，大經中說，道有九十六種，只有佛道才是正道，其餘都是外道。朕捨棄外道而侍奉如來。如果公卿能夠加入這個誓言，都可以發菩提心。老子、孔子等，雖然是如來的弟子，但他們的教化只是世間的善，不能使凡人轉變為聖人。公卿百官、侯王宗族，應該棄偽從真，舍邪入正。經論上說，如果侍奉外道，但內心重視佛法，輕視外道，這就是邪見。如果內心對佛法和外道一樣重視，那就是無記性（不善不惡）。侍奉佛法的心強，侍奉老子的心弱，才是清信。清是表裡都清凈，信是信奉正道而不信奉邪道。所以稱為清信佛弟子。』

【English Translation】 English version Transformed into a giant serpent, it entered the inner palace and appeared in the Emperor's dream, seeking meritorious deeds to be rescued from suffering. The Emperor then consulted the Great Treasury of Sutras and composed the 'Compassionate Samadhi Water Repentance' (Cibei Daochang Chanfa), requesting monks to worship the Buddha and repent for the serpent's sins. Soon after, the serpent transformed into a celestial being, thanking the Emperor for his merits in the air, indicating that it had been reborn in the heavens. The Emperor, throughout his life, never again considered establishing an Empress (from 'History of the Southern Dynasties'). Dharma Master Fayun was admired and revered by the Emperor, who ordered that he could freely enter and exit the various halls, propagating the essential teachings of the Dharma at any time. Dharma Master Fayun once lectured on the 'Lotus Sutra', moving the heavens to shower down flowers like snow. Zhi Gong (Chan Master Baozhi) also respected him, calling him Dharma Master Dalin (from 'Biography'). Year Jiashen (3rd year) (Zhengshi 1st year). On the eighth day of the fourth month, the Emperor led over twenty thousand monks, nuns, and lay followers to ascend the Chongyun Hall, abandoning Taoism and taking refuge in Buddhism, personally composing a vow. The vow roughly stated: 'Disciple Emperor Xiao Yan of the Liang Kingdom bows his head and pays homage (Namas in Sanskrit), hoping that the Buddhas, Dharma, and Sangha of the ten directions can witness (this). The scriptures say that one who generates Bodhicitta (the mind of enlightenment) possesses the mind of the Buddha. No other good deeds can compare to this, as Bodhicitta can lead one out of the suffering of the three realms and into the supreme path of non-action. In the past, this disciple was deluded and indulged in the ways of Laozi, inheriting this heretical practice through generations. Now, abandoning old habits, I take refuge in Right Enlightenment. I vow that in future lives, I will always be a male novice, widely transforming sentient beings, and together attaining Buddhahood. I would rather be trapped in the evil paths for a long time within the Right Dharma than temporarily be reborn in the heavens relying on the teachings of Laozi. Ascending the cause of the Great Vehicle, forever departing from heretical views.' On the eleventh day, the Emperor issued an edict saying: 'By imperial decree, the Great Sutra states that there are ninety-six kinds of paths, but only the Buddha's path is the Right Path, and all others are external paths. I abandon external paths and serve the Tathagata (another name for the Buddha). If officials can join this vow, they may all generate Bodhicitta. Laozi, Confucius, and others, although disciples of the Tathagata, their teachings are only worldly good and cannot transform ordinary people into sages. Officials, nobles, and royal clans should abandon falsehood and embrace truth, forsake heresy and enter righteousness. The scriptures say that if one serves external paths but values the Buddha's Dharma in their heart, and belittles external paths, this is a heretical view. If one values the Buddha's Dharma and external paths equally, this is a neutral state (neither good nor bad). Only when the mind serving the Buddha is strong and the mind serving Laozi is weak is one a pure believer. 'Pure' means pure inside and out, and 'belief' means believing in the right path and not in heresy. Therefore, they are called pure believing Buddhist disciples.'

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。其餘諸善皆是邪見。不得稱正信也。門下速施行。十四日公卿抗表。遵承詔命。帝手敕答曰。能反迷入正。可謂夙植善根。宜加勇猛也(辨正論)○詔隱士何點。點見帝特除侍中不受。復詔以司空起虎丘何胤。胤不至有旨給白衣。尚書祿胤辭不受。點胤並建大義。伸明佛法(南史)○沙門僧盛。出戒比丘經。又道歡出衆經要覽(三寶經)○帝于本第立光宅寺。鑄金銅丈八像。匠臨就冶。疑銅不足。始欲上請。忽有使者。領銅十五車至云。奉敕送寺。即就镕寫。一鑄便成。惟覺高大試量。乃二丈二尺。以狀奏聞。敕云。初不送銅。斯乃神寄應感也。遂鑴花趺。以為靈志(感通錄)。乙酉(四)(歲大穰米斛三十錢)(一) (二)

初帝夢神僧告曰。六道四生。受大苦惱。何不為作水陸大齋。而救拔之。帝問。沙門惟志公勸帝尋經。必有因緣。乃取藏經。躬自據覽創造。儀文三年乃成。于夜捧文。停燭白佛。若此文理協聖。凡愿拜起此燈自明。或儀式未詳燈暗如初言訖投地。一禮初起。燈燭盡明。至是二月十五日。于金山寺。依儀修設。帝親臨地席。詔祐律師宣文。利洽幽明矣(葦江集)○舒州潛山最寄絕。而山麓尤勝。志公與白鶴道人。皆欲之。因稟武帝。帝以二人俱具靈通。俾各以物識其地。得者居之。

【現代漢語翻譯】 現代漢語譯本：其餘的各種善行都是邪見，不能稱之為真正的正信。命令有關部門迅速執行。十四日，各位公卿上書表示遵從皇帝的詔命。皇帝親自下敕回覆說：『能夠從迷惑中醒悟，進入正道，可以說是宿世積累了善根。應該更加勇猛精進。』（《辨正論》） 詔令隱士何點。何點見到皇帝，皇帝特意授予他侍中一職，但他不接受。再次下詔讓擔任司空的何胤到虎丘來。何胤沒有來，皇帝下旨賜予他平民的服裝。尚書陸胤辭官不受。何點和何胤都建立了偉大的道義，闡明了佛法。（《南史》） 沙門僧盛，著有《戒比丘經》。又有道歡著有《眾經要覽》。（《三寶經》） 皇帝在本來的府邸建立了光宅寺，鑄造了金銅丈八（約合兩丈四尺）高的佛像。工匠臨近完成時，懷疑銅料不足，開始想要上報請求。忽然有使者，帶領十五車銅料來到，說：『奉皇帝的命令送給寺廟。』於是就熔化鑄造，一次鑄造便成功了。只是覺得佛像過於高大，試著測量，竟然有二丈二尺（約合七米三）。將情況上奏給皇帝，皇帝下敕說：『我最初並沒有送銅，這乃是神靈的寄託和感應啊。』於是就雕刻了蓮花座，作為靈異的標誌。（《感通錄》）。乙酉年（四）（年成豐收，米價每石三十錢）（一）（二） 當初，皇帝夢見神僧告訴他說：『六道（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道）四生（胎生、卵生、濕生、化生）的眾生，遭受巨大的苦惱。為什麼不為他們做水陸大齋，來救拔他們呢？』皇帝詢問。沙門惟志公勸皇帝尋找經典，必定有因緣。於是就取來藏經，親自查閱創造儀文，三年才完成。在夜晚捧著儀文，點燃蠟燭向佛陳白，如果這儀文的道理符合聖意，凡是希望拜起時這燈燭自己明亮，或者儀式不詳盡燈就暗淡如初。說完將儀文投向地面，一拜初起，燈燭全部明亮。於是二月十五日，在金山寺，依照儀軌修設水陸法會，皇帝親自坐在地上，詔令祐律師宣讀儀文，利益普及幽冥兩界。（《葦江集》）舒州潛山風景最為優美，而山麓尤其勝過其他地方。志公和白鶴道人，都想要得到這塊地方。因此稟告武帝，武帝認為二人都有神通，讓他們各自用物品來標記這塊地，得到標記的人就居住在那裡。

【English Translation】 English version: All other good deeds are heterodox views and cannot be called true right faith. Order the relevant departments to implement it quickly. On the fourteenth day, the dukes and ministers submitted a memorial expressing their compliance with the emperor's edict. The emperor personally replied with an edict saying: 'To be able to awaken from delusion and enter the right path can be said to be accumulating good roots from previous lives. You should be more courageous and diligent.' (Bian Zheng Lun) An edict was issued to the recluse He Dian (何點). When He Dian met the emperor, the emperor specially granted him the position of Attendant-in-ordinary (侍中), but he refused to accept it. Another edict was issued to summon He Yin (何胤), who held the position of Minister of Works (司空), to Huqiu (虎丘). He Yin did not come, and the emperor issued an edict granting him civilian clothing. The Minister of the Palace Secretariat (尚書) Lu Yin (陸胤) resigned from his position and refused to accept it. Both He Dian and He Yin established great righteousness and clarified the Buddha Dharma. (Nan Shi) The Shramana (沙門) Seng Sheng (僧盛) wrote the 'Vinaya for Bhikshus Sutra' (戒比丘經). Also, Dao Huan (道歡) wrote the 'Essentials of Various Sutras' (眾經要覽). (San Bao Jing) The emperor established Guangzhai Temple (光宅寺) in his original residence and cast a golden bronze statue of sixteen feet (丈八, approximately 24 feet) high. When the craftsman was about to finish, he suspected that the copper material was insufficient and began to report his concern. Suddenly, a messenger arrived, leading fifteen carts of copper material, saying: 'By the emperor's order, it is sent to the temple.' So they melted and cast it, and the casting was successful in one attempt. Only it was felt that the Buddha statue was too tall, and when measured, it was actually twenty-two feet (二丈二尺, approximately 7.3 meters). The situation was reported to the emperor, and the emperor issued an edict saying: 'I did not send copper initially. This is a divine manifestation and response.' So they carved a lotus pedestal as a sign of the miraculous event. (Gan Tong Lu). In the year Yiyou (乙酉) (4th year), there was a great harvest, and the price of rice was thirty coins per picul (斛). (1) (2) Initially, the emperor dreamed of a divine monk who told him: 'Beings in the six realms (六道, hell realm, hungry ghost realm, animal realm, asura realm, human realm, heaven realm) and the four types of birth (四生, womb-born, egg-born, moisture-born, transformation-born) are suffering greatly. Why don't you perform a grand Water and Land Dharma Assembly (水陸大齋) to rescue them?' The emperor inquired. The Shramana Zhi Gong (惟志公) advised the emperor to search the scriptures, as there must be a cause and condition. So he took the Tripitaka (藏經), personally consulted and created the ritual text, which took three years to complete. At night, holding the ritual text, he lit candles and reported to the Buddha, 'If the principles of this ritual text are in accordance with the holy will, may the candles light up by themselves when I bow and rise. Or if the ritual is not detailed, may the candles remain dim as before.' After saying this, he threw the ritual text to the ground, and as he bowed and rose for the first time, all the candles lit up. So on the fifteenth day of the second month, at Jinshan Temple (金山寺), the Water and Land Dharma Assembly was set up according to the ritual, and the emperor personally sat on the ground, ordering the Vinaya Master You (祐律師) to recite the ritual text, benefiting both the visible and invisible realms. (Wei Jiang Ji) Shuzhou's (舒州) Qian Mountain (潛山) has the most beautiful scenery, and the foothills are especially superior to other places. Zhi Gong and the White Crane Taoist (白鶴道人) both wanted to obtain this place. Therefore, they reported to Emperor Wu (武帝), who believed that both of them had supernatural powers, and asked them to mark the land with objects, and whoever obtained the mark would reside there.

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道人云。某以鶴止處為記。志公云。某以卓錫處為記。已而鶴先飛去。至麓將止。忽聞空中錫飛聲。志公之錫。遂卓于山麓。而鶴驚止他所。道人不懌。然以前言不可食。遂各以所識。築室焉(事文類聚)○三月十七日。侍中蕭綸啟。略曰。臣聞。如來降慈悲云。垂甘露雨。屬值皇帝菩薩。應天御物。以法化民。講道傳經。德音盈耳。臣今啟迷方。組知歸向。受菩薩大戒。戒節身心。舍老子之邪風。入法流之真教。伏願天慈曲垂矜許。自是百官皆舍邪歸正矣(辨正論)○太學博士江泌女。小而出家。名僧法齊。永元元年年八歲。時靜坐閉目。誦出新經。以至是年年十六歲。所誦出經二十一部計三十五卷。皆世所未傳者。蓋其宿習不忘乃爾也。嘗在華光殿。親對武帝。誦出異經。楊都道俗。咸稱神授(三寶紀)○釋僧融。住九江東林寺。于江陵勸一家。受戒奉佛。先有神廟。不復宗事。七日後主人母。見一鬼欲縛之。母懼乃請僧讀經。鬼怪遂息。融晚還廬山。宿旅店有眾鬼。對融曰。君何謂鬼神無靈耶。速曳下地。諸鬼將欲加手。融默唸觀音。見一天將持金剛杵擬之。鬼便驚散(僧傳)○魏曇摩流支(此云法希)。出信力入印等經八卷。丙戌(五) (三)

法師僧旻。至京。帝下筵禮接。自此優位日隆○扶南

【現代漢語翻譯】 現代漢語譯本：道人說：『我以鶴停落的地方作為標記。』志公（指寶誌禪師，南朝梁代高僧）說：『我以禪杖駐錫的地方作為標記。』不久，鶴先飛走了，將要停落在山腳下時，忽然聽到空中禪杖飛來的聲音。志公的禪杖，於是駐落在山腳下，而鶴驚嚇地停落在其他地方。道人不高興。然而因為之前說過的話不能不算數，於是各自在所標記的地方，建造房屋。（事文類聚） 三月十七日，侍中蕭綸上奏，大略說：『我聽說，如來降下慈悲的雲朵，垂下甘露的雨水，正值皇帝菩薩，應天治理萬物，用法來教化人民，講說道理傳授經典，美德的聲音充滿耳邊。我如今開啟迷途的方向，知道歸向。受菩薩大戒，用戒律約束身心。捨棄老子的邪風，進入佛法的真教。伏願天慈能夠稍微憐憫允許。』從此百官都捨棄邪道歸於正道了。（辨正論） 太學博士江泌的女兒，從小就出家，名叫僧法齊。永元元年，年齡八歲的時候，曾經閉著眼睛，誦出新的經典，以至於這年年齡十六歲，所誦出的經典二十一部，總計三十五卷，都是世上沒有流傳的。大概是她前世的習氣沒有忘記的緣故。曾經在華光殿，親自面對武帝，誦出奇異的經典，楊都的道士和僧人都稱讚是神靈傳授。（三寶紀） 釋僧融，住在九江東林寺，在江陵勸說一家人，受戒信奉佛法。之前有神廟，不再祭祀。七天後主人的母親，看見一個鬼想要捆綁她。母親害怕於是請僧人讀經。鬼怪於是停止。僧融晚上回到廬山，住在旅店裡有很多鬼。對僧融說：『你為什麼說鬼神沒有靈驗呢？』迅速把他拖到地上。眾鬼將要動手。僧融默默唸誦觀音菩薩。看見一個天將拿著金剛杵對著他們。鬼便驚嚇逃散。（僧傳） 魏曇摩流支（翻譯為法希），翻譯出信力入印等經八卷。丙戌年。 法師僧旻，到達京城。皇帝降低身份以禮相待。從此優待的地位日益隆盛。 扶南

【English Translation】 English version: A Taoist priest said, 'I will mark the spot where the crane lands.' Zhi Gong (referring to Venerable Baozhi, a prominent monk of the Liang Dynasty in the Southern Dynasties) said, 'I will mark the spot where my staff is planted.' Soon after, the crane flew away first, and as it was about to land at the foot of the mountain, suddenly the sound of a flying staff was heard in the air. Zhi Gong's staff, therefore, was planted at the foot of the mountain, while the crane was startled and landed elsewhere. The Taoist priest was displeased. However, because the previous words could not be taken back, they each built houses at the places they had marked. (Shi Wen Lei Ju) On the seventeenth day of the third month, the attendant Xiao Lun submitted a memorial, roughly saying: 'I have heard that the Tathagata descends clouds of compassion, and pours down rain of sweet dew, coinciding with the Emperor Bodhisattva, governing all things in accordance with Heaven, and teaching the people with the Dharma, expounding doctrines and transmitting scriptures, the sounds of virtue filling the ears. I now open up the direction of delusion, and know where to return. I receive the great precepts of the Bodhisattva, and use the precepts to restrain my body and mind. I abandon the heretical ways of Lao Tzu, and enter the true teachings of the Dharma. I humbly wish that Heavenly compassion may show a little pity and allow it.' From then on, all the officials abandoned heresy and returned to the right path. (Bian Zheng Lun) The daughter of Jiang Bi, a Taixue (Imperial Academy) scholar, became a nun at a young age, named Seng Faqi. In the first year of Yongyuan, at the age of eight, she once closed her eyes and recited new scriptures, and by the age of sixteen this year, she had recited twenty-one scriptures, totaling thirty-five volumes, all of which had not been transmitted in the world. It was probably because her past habits had not been forgotten. She once recited extraordinary scriptures in front of Emperor Wu in the Huaguang Hall, and the Taoists and monks of Yangdu all praised it as a divine transmission. (San Bao Ji) The monk Seng Rong, lived in Donglin Temple in Jiujiang, and persuaded a family in Jiangling to receive the precepts and believe in Buddhism. Previously, there was a shrine, which was no longer worshiped. Seven days later, the master's mother saw a ghost trying to bind her. The mother was afraid and asked the monk to recite scriptures. The ghosts then stopped. Seng Rong returned to Mount Lu at night and stayed in an inn with many ghosts. They said to Seng Rong, 'Why do you say that ghosts and gods are not efficacious?' They quickly dragged him to the ground. The ghosts were about to attack. Seng Rong silently recited Avalokitesvara (Guanyin) Bodhisattva. He saw a heavenly general holding a vajra (diamond scepter) pointing at them. The ghosts were frightened and scattered. (Seng Zhuan) Wei Tan Mo Liu Zhi (translated as Fa Xi), translated eight volumes of scriptures such as Xin Li Ru Yin. Bingxu year. Dharma Master Seng Min, arrived in the capital. The emperor lowered his status to treat him with courtesy. From then on, his preferential status increased day by day. Funan

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國沙門僧伽婆羅(此云僧養。又云眾鎧)。梁帝敕徴于楊都壽光殿等五處。傳譯○冬旱雩祭備至。而雨未降。志啟講勝鬘請雨上。即命法雲法師。于華光殿。講勝鬘。講竟夜大雪。志又云。須一盆水加刀其上。俄雨大降。高下皆足。丁亥(六) (四)

帝假寶公神力。見地獄苦相。問何以救之。寶公曰。夙生定業。不可頓滅。惟聞鐘聲。其苦暫息耳。帝於是。詔天下寺院。擊鐘當舒徐其聲。欲以佇苦也○魏曇摩流支(此云法希)。譯經共三十五部。至是絕筆○帝注般若經。命僧旻等五法師講之。自是帝請旻為家僧。四事供給。又敕于慧輪。殿講勝鬘經○香阇梨止益州青城山寺。時俗每至三月。三必往山遊賞。多將酒肉酣樂。香屢勸之不斷。后因三月。又如前集。香令人穿坑方丈許。忽曰檀越等。嘗自飲啖未曾與。香今日須餐一頓。諸人爭奉肴酒。隨得隨盡。若填巨壑。至晚曰。我大醉飽。扶我就坑。不爾污地。及至坑所。張口大吐。雉肉自口出。即能飛鳴。羊肉自口出即馳走。酒食亂出。將欲滿坑。魚鲊鵝鴨游泳交錯。眾咸驚嗟。誓斷宰殺。自後酒肉永絕上山。此香之風德也。后因志公寄語。遂化于寺。弟子等營墓將殯。怪棺太輕。及開止見幾杖而已(見本傳)○釋智順。虛靖恭恪。形器若神。止禹穴之云

【現代漢語翻譯】 現代漢語譯本：國沙門僧伽婆羅（此云僧養，又云眾鎧），梁武帝下令在楊都壽光殿等五處翻譯佛經。當時正值冬旱，各種求雨祭祀都做了，但雨仍未降。志公上奏請求講《勝鬘經》以求雨，梁武帝便命法雲法師在華光殿講解《勝鬘經》。講經完畢，當晚就下了大雪。志公又說，需要一盆水，並在水上放一把刀，不久就下起了大雨，高處低處都得到了充足的雨水。

梁武帝藉助寶公的神力，看到了地獄的苦相，問如何才能解救他們。寶公說：『這是他們前世的定業，無法立刻消除，只有聽到鐘聲，他們的痛苦才能暫時停止。』於是，梁武帝下令天下寺院敲鐘時要放慢鐘聲，希望以此來減輕他們的痛苦。

魏國的曇摩流支（此云法希）翻譯了總共三十五部佛經，到這時停止了翻譯。

梁武帝註釋《般若經》，命令僧旻等五位法師講解。從此，梁武帝請僧旻作為自己的家僧，在生活上給予各種供養。又下令在慧輪殿講解《勝鬘經》。

香阇梨住在益州青城山寺。當時的風俗是，每到三月三，人們必定前往青城山遊玩，很多人帶著酒肉盡情享樂。香阇梨多次勸阻，但他們始終不聽。後來，又到了三月三，人們像之前一樣聚集。香阇梨讓人挖了一個大約一丈見方的坑，忽然對眾人說：『各位施主，你們總是自己吃喝，從未與我分享，今天我必須飽餐一頓。』眾人爭相奉上菜餚酒水，但無論多少都被吃光，好像填一個巨大的深坑。直到晚上，香阇梨說：『我喝得大醉，扶我到坑邊，不然我會弄髒地面。』到了坑邊，香阇梨張口大吐，吐出的野雞肉立刻飛鳴而去，吐出的羊肉立刻奔跑起來，酒食亂七八糟地涌出，眼看就要填滿坑。魚、醃肉、鵝、鴨在其中游泳交錯。眾人都驚歎不已，發誓不再宰殺生靈。從此以後，青城山上永遠杜絕了酒肉。這就是香阇梨的德行風範。後來，因為志公的寄語，香阇梨在寺中圓寂。弟子們準備安葬時，覺得棺材太輕了，打開一看，裡面只有幾根手杖而已（見本傳）。

釋智順，虛懷若谷，恭敬謹慎，形貌氣度如同神仙。住在禹穴的云...

【English Translation】 English version: The national Shramana Sanghavarman (translated here as 'Sang Yang', also known as 'Armor of the Sangha'), was summoned by Emperor Wu of the Liang Dynasty to translate scriptures at five locations including the Shoukang Hall in Yangdu. At that time, there was a winter drought, and various rain-seeking rituals were performed, but the rain did not fall. Zhi Gong requested to lecture on the 'Shrimala Sutra' to pray for rain, so Emperor Wu ordered Dharma Master Fayun to lecture on the 'Shrimala Sutra' in the Huaguang Hall. After the lecture, it snowed heavily that night. Zhi Gong also said that a basin of water was needed with a knife placed on it, and soon a heavy rain fell, providing sufficient water to both high and low areas.

Emperor Wu, with the divine power of Bao Gong (Precious/Jewel Duke), saw the suffering of hell and asked how to save them. Bao Gong said, 'Their karmic deeds from previous lives cannot be eliminated immediately. Only the sound of the bell can temporarily stop their suffering.' Therefore, Emperor Wu ordered temples throughout the country to slow down the sound of the bell when striking it, hoping to alleviate their suffering.

The Wei Dynasty's Dharmaruci (translated here as 'Dharma Hope') translated a total of thirty-five scriptures, and stopped translating at this point.

Emperor Wu annotated the 'Prajna Sutra' and ordered five Dharma masters, including Sengmin, to lecture on it. From then on, Emperor Wu invited Sengmin to be his family monk, providing him with all necessities. He also ordered the 'Shrimala Sutra' to be lectured on in the Huilun Hall.

Shramana Xiang lived in Qingcheng Mountain Temple in Yizhou. At that time, the custom was that every year on the third day of the third month, people would go to Qingcheng Mountain for sightseeing, and many would bring wine and meat to enjoy themselves. Shramana Xiang repeatedly advised them to stop, but they never listened. Later, on the third day of the third month, people gathered as before. Shramana Xiang had people dig a pit about one zhang (approximately 10 feet) square, and suddenly said to the crowd, 'Benefactors, you always eat and drink yourselves, and never share with me. Today I must have a feast.' The crowd scrambled to offer dishes and wine, but no matter how much was offered, it was all consumed, as if filling a huge pit. In the evening, Shramana Xiang said, 'I am very drunk, help me to the pit, otherwise I will dirty the ground.' When they reached the pit, Shramana Xiang opened his mouth and vomited. The pheasant meat that came out of his mouth immediately flew away, and the mutton that came out of his mouth immediately ran away. Wine and food poured out in a chaotic manner, and were about to fill the pit. Fish, pickled meat, geese, and ducks swam and mingled in it. The crowd was amazed and vowed never to kill living beings again. From then on, wine and meat were permanently banned on Qingcheng Mountain. This was the virtuous conduct of Shramana Xiang. Later, due to a message from Zhi Gong, Shramana Xiang passed away in the temple. When the disciples were preparing to bury him, they felt that the coffin was too light. When they opened it, they only saw a few staffs (see the original biography).

釋智順 (Shi Zhishun), was humble, respectful, and cautious, with a divine appearance. He lived in the clouds of Yu Cave...

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門。士庶歸敬。嘗有盜者其徒追摛之。順留盜宿于房。明旦遺以錢絹。喻而遣之。其仁恕如此。是年卒(本傳)。戊子(七) (永平元)

詔𦘕工張僧繇。寫寶公像。志𠢐面門。出十二面觀音相。或慈或威。僧繇竟不能寫。他日與帝臨江。縱望有物。沂流而上。志以杖引之。而至乃紫旃檀。即雕志像。神采如生○帝注大品。臣僚命云法師講之。云辭疾不赴。帝遣使強起之曰。將冀流通。非高德無以憑也。云始從之。云儒釋兩優。最有聲譽。雅為昭明大子所敬。尋詔為家僧。又敕為光宅寺主。創立僧制○釋慧韶。年十二出家具戒。游京聽講。以義淺。乃聽開善藏法師講。遂覺理勝。當夕夢採得李子數斛撮欲啖之。先得枝葉。覺而悟曰。吾從學必踐深極矣。後梁武陵王鎮蜀。請以龍淵寺。彼講見一青衣神。拜曰。愿法師常在此。弘法當相擁衛。言訖而隱。后法化盛行。是年七月。告眾安坐而逝(本傳)○敕僧旻等。撰眾經要抄八十八卷○敕法寵法師。住齊隆宣武寺。請為家僧。四事供給豐厚○魏勒那摩提(此云寶意)。在洛陽太極殿譯論○菩提流支(此云覺希)。在紫極殿譯論。支遍通三藏。妙入總持。兼攻雜術咒井能涌。己丑(八) (二)

上以寶亮法師德居時望。每延談說。亮每對上。惟稱貧道

【現代漢語翻譯】 現代漢語譯本：門下士庶都歸附敬仰他。曾經有個盜賊，他的同夥追捕他。釋順（Shi Shun）留盜賊在房中住宿，第二天早上贈送他錢財和絲綢，勸導他後放他離開。他的仁慈寬厚就是這樣。這年釋順圓寂（根據本傳記載）。永平元年（戊子年）。 皇帝下詔讓畫家張僧繇（Zhang Sengyao）畫寶公（Bao Gong）的畫像，並題寫釋志公（Shi Zhigong）的面門。畫中顯現出十二面觀音相，或慈祥或威嚴。張僧繇最終也沒能畫成。後來有一天，皇帝和他一起在江邊，遠遠望見有東西順著水流而上。釋志公用手杖引它，到了近處才發現是紫色的旃檀木。於是就用它雕刻釋志公的像，神態栩栩如生。皇帝註釋《大品經》，臣僚們命令云法師（Yun Fashi）講解。云法師推辭說自己有病不能前往。皇帝派使者強行請他來，說：『希望能夠流通佛法，沒有高尚的德行是無法依靠的。』云法師才答應。云法師在儒學和佛學兩方面都很優秀，最有聲譽，深受昭明太子（Zhaoming Taizi）的敬重。不久，皇帝下詔讓他做家僧，又敕令他做光宅寺（Guangzhai Temple）的住持，創立僧制。釋慧韶（Shi Huishao），十二歲出家受戒，到京城聽講經，因為覺得義理淺薄，就去聽開善藏法師（Kaishenzang Fashi）講解，於是覺得義理精深。當天晚上夢見採摘到幾斛李子，想要拿來吃，先得到的是枝葉。醒來后領悟到：『我如果跟隨他學習，必定能達到精深的境界。』後來梁武陵王（Liang Wulingwang）鎮守蜀地，請他到龍淵寺（Longyuan Temple）講經，他講經時看見一個青衣神，拜他說：『希望法師常在這裡，弘揚佛法，我應當擁護衛護您。』說完就隱去了。後來佛法弘揚盛行。這年七月，他告訴眾人安然坐化圓寂（根據本傳記載）。皇帝敕令僧旻（Seng Min）等人，撰寫《眾經要抄》八十八卷。皇帝敕令法寵法師（Fachong Fashi），住在齊隆宣武寺（Qi Longxuanwu Temple），請他做家僧，在衣食住行各方面都給予豐厚的供給。魏國的勒那摩提（Lenuo Moti，意為寶意）在洛陽太極殿（Luoyang Taiji Hall）翻譯佛經論著。菩提流支（Putiliuzhi，意為覺希）在紫極殿（Ziji Hall）翻譯佛經論著。菩提流支精通三藏，巧妙地進入總持之門，兼通各種雜術，唸咒能使井水涌出。永平二年（己丑年）。 皇上因為寶亮法師（Baoliang Fashi）的德行在當時很有聲望，經常請他來談論佛法。寶亮法師每次面對皇上，都只自稱貧道。

【English Translation】 English version: The gentry and commoners all returned to revere him. Once there was a thief, and his companions were chasing him. Shi Shun (釋順) (a monk's name) allowed the thief to stay overnight in his room. The next morning, he gave him money and silk, admonished him, and then let him leave. Such was his benevolence and tolerance. He passed away this year (according to his biography). The first year of Yongping (戊子 year). The emperor ordered the painter Zhang Sengyao (張僧繇) to paint a portrait of Bao Gong (寶公) (another monk's name), and to inscribe the face of Shi Zhigong (釋志公) (another monk's name) on the door. In the painting, the twelve-faced Avalokiteśvara appeared, sometimes compassionate and sometimes stern. Zhang Sengyao was ultimately unable to paint it. Later, one day, the emperor and he were by the river, and they saw something floating upstream. Shi Zhigong used his staff to guide it, and when it came closer, they discovered it was purple sandalwood. So they used it to carve a statue of Shi Zhigong, with a lifelike expression. The emperor annotated the 'Mahaprajnaparamita Sutra', and the officials ordered Dharma Master Yun (雲法師) to explain it. Dharma Master Yun declined, saying he was ill and could not go. The emperor sent an envoy to forcibly invite him, saying, 'We hope to propagate the Dharma, and without noble virtue, we cannot rely on it.' Only then did Dharma Master Yun agree. Dharma Master Yun was excellent in both Confucianism and Buddhism, and had the greatest reputation. He was deeply respected by Crown Prince Zhaoming (昭明太子). Soon, the emperor issued an edict making him a family monk, and also ordered him to be the abbot of Guangzhai Temple (光宅寺), establishing monastic rules. Shi Huishao (釋慧韶), at the age of twelve, left home to become a monk and receive the precepts. He traveled to the capital to listen to lectures, but because he felt the meaning was shallow, he went to listen to Dharma Master Kaishenzang (開善藏法師) explain, and then he felt the meaning was profound. That night, he dreamed of picking several hu (斛, a unit of volume) of plums, wanting to eat them, but first he got the branches and leaves. When he woke up, he realized, 'If I follow him to study, I will surely reach a profound state.' Later, King Wuling of Liang (梁武陵王) was stationed in Shu, and invited him to Longyuan Temple (龍淵寺) to lecture. When he was lecturing, he saw a deity in green clothes, who bowed and said, 'I hope the Dharma Master will always be here, propagating the Dharma, and I will protect and defend you.' After saying this, he disappeared. Later, the Dharma flourished greatly. In the seventh month of this year, he told the assembly and passed away peacefully while sitting in meditation (according to his biography). The emperor ordered Seng Min (僧旻) and others to compile 'Essential Excerpts from Various Sutras' in eighty-eight volumes. The emperor ordered Dharma Master Fachong (法寵法師) to reside in Qi Longxuanwu Temple (齊隆宣武寺), and invited him to be a family monk, providing him with abundant supplies in all aspects of life. The Wei monk Lenuo Moti (勒那摩提) (meaning 'Treasure of Intention') translated Buddhist scriptures and treatises in the Taiji Hall (太極殿) of Luoyang. Bodhiruci (菩提流支) (meaning 'Awakening Wish') translated Buddhist scriptures and treatises in the Ziji Hall (紫極殿). Bodhiruci was proficient in the Tripitaka, skillfully entered the gate of Dharani, and was also proficient in various miscellaneous arts, chanting mantras could make well water gush out. The second year of Yongping (己丑 year). Because Dharma Master Baoliang's (寶亮法師) virtue was highly regarded at the time, the emperor often invited him to discuss the Dharma. Every time Dharma Master Baoliang faced the emperor, he only referred to himself as 'poor monk'.

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。五月因敕亮。撰涅槃義疏十餘萬言。九月疏成。上為之序。有曰。舉要論經。不出兩途。佛性開本有之源。涅槃明歸極之宗。空空不能測其真際。玄玄不能窮其妙門。自非德均平等心合無生。則金墻玉室。豈易入哉。亮福德招感。供施累積。性不蓄金。皆散營福業。身沒之後。房無留財。十月四日遷寂。弟子法雲等。為立碑云○五月釋法悅。造丈八無量壽像。敕于小莊嚴寺。營鑄匠初計四萬斤。融瀉已竭。尚未至胸。又馳啟聞。敕給功德銅三千斤。未至而像處已有羊車載銅。爐側一鑄。便滿人車。倏爾俱失。比臺內銅出。方知向所送者。乃靈感也。及開模。而踴成丈九。其年九月。移像光宅寺。屢有光感(本傳)○魏主于式干殿。為諸僧及朝臣。講維摩經。時魏朝專尚釋氏。不事經籍。中書侍郎裴延雋。上疏以為。陛下升法座。親講大覺。凡在瞻聽塵蔽俱開。伏願經書互覽。孔釋兼存。則內外俱周。真俗斯暢。時洛陽中國沙門之外。自西域來者。三千餘人。魏主別立永明寺。千餘間以處之。遠近承風。無不事佛。比及延昌州郡。凡一萬三千餘寺。僧至二百萬(北史)。庚寅(九) (三)

帝為太祖文皇。于鐘山竹澗。建大愛敬寺。供給千有餘僧。正殿造旃檀像。高二丈二尺。又于寺中龍淵別殿。造金銅像

【現代漢語翻譯】 現代漢語譯本：五月，因皇帝的旨意，亮法師撰寫了《涅槃義疏》十餘萬字。九月，《義疏》完成，皇帝親自為其作序，序中寫道：『總要來說，經書的內容不外乎兩個方面。佛性闡明了本有的根源，涅槃闡明了歸宿的終極。用空來理解空，無法測度它的真實邊界；用玄妙來理解玄妙，無法窮盡它的精妙法門。如果不是德行與佛平等，心與無生之理相合，那麼金墻玉室，又怎麼容易進入呢？』亮法師因福德感召，接受了大量的供養和佈施，但他生性不積攢金錢，都用來興辦福利事業。去世之後，家中沒有留下任何財產。十月四日，亮法師圓寂。弟子法雲等人為他立碑紀念。 五月，釋法悅法師發願建造一尊丈八高的無量壽佛像（Amitayus Buddha），皇帝下令在小莊嚴寺建造。工匠最初估計需要四萬斤銅，全部熔化后，佛像才到胸部。於是再次上奏朝廷。皇帝下令再供給三千斤功德銅。銅還未送到，佛像處已經有羊車運來銅，在爐子旁邊一鑄造，立刻就滿了人車，轉眼間又都消失了。等到臺內的銅運來，才知道先前送來的銅是靈感顯現。等到開模的時候，佛像竟然長到了丈九。那年九月，將佛像移到光宅寺，多次出現光芒感應。（本傳） 魏主在式干殿為眾僧和朝臣講解《維摩經》（Vimalakirti Sutra）。當時魏朝特別崇尚佛教，不重視儒家經典。中書侍郎裴延雋上疏認為：『陛下登上法座，親自講解佛法，凡是瞻仰聽聞的人，塵世的矇蔽都得以打開。希望陛下能廣泛閱讀經書，孔孟和釋迦兼顧，這樣才能內外兼顧，真俗通達。』當時在洛陽的中國沙門之外，從西域來的有三千多人。魏主特別設立永明寺，建造了一千多間房屋來安置他們。遠近的人都受到影響，沒有不信奉佛教的。到了延昌年間，州郡共有寺廟一萬三千多座，僧人達到兩百萬。（《北史》）。庚寅年（九）(三) 皇帝為太祖文皇帝在鐘山竹澗建造了大愛敬寺，供給一千多名僧人。正殿建造了一尊旃檀木佛像（Sandalwood Buddha），高二丈二尺。又在寺中的龍淵別殿建造了金銅佛像。

【English Translation】 English version: In the fifth month, by imperial decree, Dharma Master Liang composed the 'Nirvana Commentary' (Nirvana Sutra Commentary) consisting of over one hundred thousand words. In the ninth month, the commentary was completed, and the emperor personally wrote a preface for it, stating: 'In essence, the content of the scriptures does not go beyond two aspects. Buddha-nature elucidates the source of inherent existence, and Nirvana elucidates the ultimate destination of return. Using emptiness to understand emptiness cannot fathom its true boundaries; using the profound to understand the profound cannot exhaust its subtle Dharma gates. If one's virtue is not equal to the Buddha's, and one's mind does not accord with the principle of non-origination, then how easily can one enter the golden walls and jade chambers?' Dharma Master Liang, due to his accumulated merit and virtue, received a great deal of offerings and donations, but he was by nature not one to hoard money, and used it all to establish welfare undertakings. After his death, his house did not have any property left. On the fourth day of the tenth month, Dharma Master Liang passed away. His disciples, including Dharma Cloud, erected a stele for him. In the fifth month, Dharma Master Shi Fayue vowed to build an eighteen-foot-tall Amitayus Buddha statue. The emperor ordered its construction at the Xiaozhuangyan Temple. The craftsmen initially estimated that it would require forty thousand catties of copper. After all of it was melted, the statue only reached the chest. Therefore, they submitted another memorial to the court. The emperor ordered an additional three thousand catties of merit copper to be supplied. Before the copper arrived, there were already sheep carts transporting copper to the statue site. As soon as it was cast next to the furnace, it immediately filled the carts, and in an instant, it all disappeared. When the copper from the imperial treasury arrived, it was realized that the copper that had been sent earlier was a spiritual manifestation. When the mold was opened, the statue had miraculously grown to nineteen feet tall. In the ninth month of that year, the statue was moved to the Guangzhai Temple, and there were frequent luminous responses. (From the original biography) The Wei ruler lectured on the 'Vimalakirti Sutra' to the monks and court officials in the Shigan Hall. At that time, the Wei dynasty particularly revered Buddhism and did not value Confucian classics. The Central Secretariat Attendant, Pei Yanjun, submitted a memorial stating: 'Your Majesty ascends the Dharma seat and personally lectures on the Buddha Dharma. All those who behold and listen have their worldly obscurations opened. It is hoped that Your Majesty will widely read the scriptures, and give equal importance to Confucius and Shakyamuni, so that both internal and external matters are attended to, and the mundane and the true are understood.' At that time, in addition to the Chinese Shramanas in Luoyang, there were more than three thousand people who came from the Western Regions. The Wei ruler specially established Yongming Temple, building more than a thousand rooms to accommodate them. People from far and near were influenced, and there was no one who did not believe in Buddhism. By the Yanchang era, there were more than thirteen thousand temples in the prefectures and counties, and the number of monks reached two million. (From the 'History of the Northern Dynasties'). The year Gengyin (9) (3) The emperor built the Great Love and Respect Temple for Emperor Taizu Wen in the Zhujian Valley of Zhongshan Mountain, providing for more than a thousand monks. In the main hall, a sandalwood Buddha statue was built, measuring twenty-two feet tall. In the Longyuan separate hall of the temple, a gold and copper statue was built.

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。舉高丈八。又為獻太后。于青溪西岸。起大智度寺正殿。亦造丈八金像五百。諸尼四時講誦○帝幸愛敬寺。設無礙會以滿缽水。泛佛舍利。有最小者。隱不出。帝拜之。舍利乃于缽中放光。屬天旋迴久之。舉國咨嗟。未曾有○敕沙門寶唱。撰名僧傳八十一卷○魏齊州釋志湛。住太山北谷中寺。省事少言入鳥不亂。人不測之。臨終時。志公謂梁武曰。北方須陀洹聖僧。今日滅度。湛之亡也。無惱而化(感通傳)。辛卯(十) (四)

初天監元年。帝夢檀像入國。乃令郝騫等八十人。往天竺迎請。優填王所刻佛像。其王乃模刻紫檀一相。付騫等歸。是年四月五日。騫等達于楊都。帝與百僚。徒行四十里。迎還太極殿。建齋度人。大赦斷殺。帝自是菜蔬斷欲(感通錄)。壬辰(十一) (延昌元)

釋法通。晦跡鐘阜。三十餘載。坐禪誦唸。禮懺精苦。精講眾經。學徒云聚。齊文宣王丞相文獻王。皆親承頂禮。一時名士並稟戒法。白黑弟子七千餘人。是年九月。見佛來乃索。湯沐浴而逝(本傳)○惠約法師。帝請相見。禮敬甚優。與師談法。動經晨夜。自是去來。禁省賞遇。崇信無與比者○傅大士年十六歲。娶留氏。名曰妙光。有子二人。曰普建普成。癸巳(十二) (二)

魏西域勒那摩提

【現代漢語翻譯】 現代漢語譯本：又鑄造了高一丈八尺的金像。又爲了獻皇后，在青溪西岸建造了大智度寺的正殿，也鑄造了一丈八尺高的金像五百尊。眾尼姑四季都在講誦佛經。梁武帝駕臨愛敬寺，設定無礙大會，用滿缽的水盛放佛舍利。其中有一顆最小的舍利，隱藏不出現。梁武帝禮拜它，舍利就在缽中放出光芒，持續了很久，光芒在天空旋轉。全國上下都驚歎，認為這是前所未有的事情。梁武帝敕令沙門寶唱撰寫《名僧傳》八十一卷。北魏齊州的釋志湛，住在泰山北谷中的寺廟裡，他生活簡樸，很少說話，鳥兒飛入也不會驚動他，人們無法揣測他。臨終時，志公對梁武帝說：『北方的須陀洹（Srotapanna，入流果）聖僧，今天圓寂了。』志湛的去世，是無惱而化（沒有痛苦地去世）。辛卯年（天監十年）。 天監元年，梁武帝夢見檀香佛像進入國家，於是派遣郝騫等八十人前往天竺（India）迎請優填王（Udayana）所雕刻的佛像。優填王就模仿雕刻了一尊紫檀佛像，交給郝騫等人帶回。這年四月五日，郝騫等人到達楊都（今南京），梁武帝與百官步行四十里，到城外迎接佛像，迎回太極殿，建立齋會，廣度僧人，大赦天下，斷絕殺戮。梁武帝從此吃素，斷絕慾望（感通錄）。壬辰年（天監十一年，延昌元年）。 釋法通，隱居在鐘山，三十多年。他坐禪誦經，禮懺精進刻苦，精通講解各種經典，學徒雲集。北齊文宣王、丞相文獻王，都親自向他頂禮。一時的名士都向他稟受戒法，出家和在家的弟子有七千多人。這年九月，他看見佛來迎接，於是索要湯水沐浴後去世（本傳）。惠約法師，梁武帝請他相見，對他非常禮敬。與他談論佛法，常常從早到晚。從此以後，惠約法師出入宮禁，梁武帝對他的賞賜和信任，沒有人可以相比。傅大士十六歲時，娶了留氏女子，名叫妙光，生了兩個兒子，名叫普建、普成。癸巳年（天監十二年，延昌二年）。 北魏西域的勒那摩提（Ratnamati）

【English Translation】 English version: He also cast a golden statue of one 'zhang ba' (approximately 1.8 meters) in height. Furthermore, for Empress Xian, he built the main hall of the Great Prajna Paramita Temple on the west bank of Qingxi River, and also cast five hundred golden statues of one 'zhang ba' in height. The nuns recited scriptures and lectured throughout the four seasons. Emperor Wu visited Aijing Temple and held an Unimpeded Assembly, placing Buddha's relics in a bowl filled with water. The smallest relic remained hidden. The Emperor bowed to it, and the relic emitted light from within the bowl, revolving in the sky for a long time. The whole country marveled, considering it unprecedented. Emperor Wu ordered the 'shramana' (monk) Baochang to compile 'Biographies of Famous Monks' in eighty-one volumes. 'Shramana' Zhizhan of Qi Prefecture in Northern Wei resided in the Zhongzhong Temple in the North Valley of Mount Tai. He was simple in his affairs and spoke little, and birds would not be disturbed by his presence. People could not fathom him. At the time of his death, Zhi Gong said to Emperor Wu of Liang, 'The 'Srotapanna' (stream-enterer) saintly monk of the North will pass away today.' Zhizhan's passing was without suffering (transformation without affliction). Year 'Xinmao' (10th year of Tianjian). In the first year of Tianjian, Emperor Wu dreamed of a sandalwood statue entering the country, so he sent Hao Qian and eighty others to Tianzhu (India) to welcome the Buddha statue carved by King Udayana. The king then modeled and carved a sandalwood statue and gave it to Hao Qian and others to bring back. On the fifth day of the fourth month of that year, Hao Qian and others arrived in Yangdu (present-day Nanjing). Emperor Wu and hundreds of officials walked forty 'li' (approximately 20 kilometers) to welcome the statue, bringing it back to the Taiji Hall, establishing a vegetarian feast, widely ordaining monks, granting a general amnesty, and ceasing killings. From then on, Emperor Wu ate vegetarian food and abstained from desires (Records of 'Gantong'). Year 'Renchen' (11th year of Tianjian, 1st year of Yanchang). 'Shramana' Fatong lived in seclusion on Zhong Mountain for more than thirty years. He practiced 'dhyana' (meditation), recited scriptures, performed repentance rituals diligently and assiduously, and was proficient in explaining various scriptures, attracting a multitude of disciples. Emperor Wenxuan of Northern Qi and Prime Minister Prince Wenxian personally paid homage to him. Famous scholars of the time all received precepts from him, and he had more than seven thousand disciples, both monastic and lay. In the ninth month of this year, he saw the Buddha coming to welcome him, so he asked for hot water to bathe and then passed away (his biography). Dharma Master Huiyue, Emperor Wu invited him to meet and treated him with great respect. He discussed the Dharma with him, often from morning to night. From then on, Dharma Master Huiyue entered and exited the palace freely, and Emperor Wu's rewards and trust in him were unparalleled. When 'Fudaishi' (Layman Fu) was sixteen years old, he married a woman of the Liu family, named Miaoguang, and had two sons, named Pujian and Pucheng. Year 'Guisi' (12th year of Tianjian, 2nd year of Yanchang). Ratnamati of the Western Regions of Northern Wei.

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。譯寶積論等六部二十四卷。宣武請講華嚴。忽于高座。見天神云。天帝請講華嚴。與都講維那等五人。同時于座而逝。凡所聞見。嘆未曾有○菩提流支。譯楞伽經十卷。甲午(十三) (三)

寶誌大士。顯寄知名四十餘載。將欲示寂。因詣內殿永訣。帝大驚問曰。朕壽幾何。志不答。以手指脰及頸而出(指脰頸者。喉頸也。神見言于未兆耳)。一云。志然一燭付。后閣舍人以聞帝。帝曰師不復留矣。將以後事。囑我乎回山。以十二月六日入滅。壽九十三。帝為建塔于鐘山。乙未(十四) (四)(正月世宗崩肅宗孝明帝翊立)

盤盤國獻梁帝佛牙○敕僧紹撰經目四卷○十月廣州何規。採藥于豫章胡翼山。遇異人以慧印三昧經一卷授。規令持與建安王。言畢不見(梁弘明集)○釋慧集。精於論學。帝每請開講。是年卒(本傳)○智藏法師。初游京輦。帝深加禮敬。至是帝為志公。建塔寺曰開善。敕藏居之。時帝之宮闕。恣其游踐而御座。唯天子所升。藏踞坐曰。我金輪王子也。帝亦聽之。初相者曰。師壽止三十一。藏乃竭精修道。專誦金剛經。至厄年之暮。俄空中曰。承般若力。得倍壽矣。藏后出山。相者驚曰。短壽之相今無矣。藏問今得至幾。曰可六十餘。於是江左道俗。競誦此經。乃至於今。

【現代漢語翻譯】 現代漢語譯本：翻譯了《寶積論》等六部經書，共二十四卷。宣武帝請他講解《華嚴經》。忽然在高座上，看見天神說：『天帝請您講解《華嚴經》。』於是與都講、維那等五人，同時在座位上逝世。凡是所聽所見，都讚歎前所未有。（菩提流支（Bodhiruci），翻譯《楞伽經》十卷。甲午年（十三年）。

寶誌（Baozhi）大士，以顯現神蹟寄託名聲四十餘年。將要示寂時，前往內殿與皇帝永別。皇帝大驚，問道：『朕的壽命還有多久？』寶誌不回答，用手指指自己的脖子和頸部就離開了（指脖子和頸部，是說喉嚨和頸項。神明的預見在事情發生之前就顯現了）。另一種說法是，寶誌點燃一支蠟燭交給后閣舍人，舍人稟告了皇帝。皇帝說：『師父不再留下了。將要以後事囑託我嗎？』返回鐘山，在十二月六日入滅，享年九十三歲。皇帝為他在鐘山建造了塔。乙未年（十四年）（正月，世宗崩，肅宗孝明帝即位）。

盤盤國（Panpan Kingdom）向梁武帝進獻佛牙。（皇帝）敕令僧紹撰寫經目四卷。（十月）廣州何規在豫章胡翼山採藥時，遇到異人，將《慧印三昧經》一卷授予他。何規讓他交給建安王，說完就不見了。（《梁弘明集》）（釋慧集（Huiji），精通論學，皇帝每次都請他開講。這年去世。（《本傳》）智藏（Zhicang）法師，最初遊歷京城，皇帝對他非常禮敬。到這時，皇帝為志公（Zhizhi）建造塔寺，名為開善寺，敕令智藏居住。當時皇帝的宮闕，任憑他遊走，而只有天子才能登上的御座，智藏也踞坐其上，說：『我是金輪王子。』皇帝也聽之任之。當初有相面的人說：『師父的壽命只有三十一歲。』智藏於是竭盡精力修道，專心誦讀《金剛經》。到了厄運之年的年末，忽然空中傳來聲音說：『承蒙般若的力量，得以增加壽命。』智藏後來出山，相面的人驚訝地說：『短壽的面相現在沒有了。』智藏問現在能活到多少歲，相面的人說：『可以活到六十多歲。』於是江左的道俗，競相誦讀這部經，一直到現在。

【English Translation】 English version: Translated six scriptures including the Ratnakuta Sutra (寶積論), totaling twenty-four volumes. Emperor Xuanwu (宣武) requested him to lecture on the Avatamsaka Sutra (華嚴經). Suddenly, on the high seat, he saw a heavenly being saying, 'The Heavenly Emperor invites you to lecture on the Avatamsaka Sutra.' Thereupon, together with the chief lecturer, the director of ceremonies, and five others, he passed away simultaneously on the seat. All that was heard and seen was praised as unprecedented. Bodhiruci (菩提流支), translated the Lankavatara Sutra (楞伽經) in ten volumes. Jiawu year (thirteenth year).

Great Master Baozhi (寶誌), relied on manifesting miracles to establish his reputation for over forty years. When he was about to pass away, he went to the inner palace to bid farewell to the emperor. The emperor was greatly alarmed and asked, 'How much longer will I live?' Baozhi did not answer, but pointed to his neck and throat and left (pointing to the neck and throat refers to the throat and neck. Divine foresight manifests before things happen). Another account says that Baozhi lit a candle and gave it to a palace attendant, who reported it to the emperor. The emperor said, 'The master will not stay any longer. Is he entrusting me with matters after his death?' He returned to Zhongshan (鐘山) and entered Nirvana on the sixth day of the twelfth month, at the age of ninety-three. The emperor built a pagoda for him on Zhongshan. Yiwei year (fourteenth year) (In the first month, Emperor Shizong (世宗) passed away, and Emperor Xiaoming (孝明帝) of Suzong (肅宗) ascended the throne).

The Kingdom of Panpan (盤盤國) presented the Buddha's tooth to Emperor Wu of Liang (梁武帝). (The emperor) ordered the monk Shao (紹) to compile a catalog of scriptures in four volumes. (In October) He Gui (何規) of Guangzhou (廣州), while collecting herbs in Huyi Mountain (胡翼山) in Yuzhang (豫章), encountered an extraordinary person who gave him a volume of the Wisdom Seal Samadhi Sutra (慧印三昧經). He Gui was instructed to give it to the Prince of Jian'an (建安王), and then the person disappeared (from Liang Hongming Ji (梁弘明集)). The monk Huiji (慧集), was proficient in philosophical studies, and the emperor often invited him to lecture. He passed away this year (from Ben Zhuan (本傳)). Dharma Master Zhicang (智藏), initially traveled to the capital, and the emperor deeply respected him. At this time, the emperor built a pagoda temple for Zhizhi (志公), named Kaisan Temple (開善寺), and ordered Zhicang to reside there. At that time, he was allowed to roam freely in the emperor's palace, and Zhicang even sat on the throne that only the emperor could ascend, saying, 'I am a Chakravartin Prince (金輪王子).' The emperor also allowed it. Initially, a fortune teller said, 'The master's life will only be thirty-one years.' Zhicang then devoted himself to cultivating the Way, focusing on reciting the Diamond Sutra (金剛經). At the end of the year of his misfortune, a voice suddenly came from the air, saying, 'By the power of Prajna (般若), you will gain double your lifespan.' Zhicang later left the mountain, and the fortune teller exclaimed, 'The face of a short life is now gone.' Zhicang asked how many years he could now live, and the fortune teller said, 'You can live to over sixty.' Thereupon, the Daoists and common people of Jiangzuo (江左) competed to recite this sutra, even to this day.

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感通屢著。丙申(十五) (魏肅宗　熙平元)

釋明達。初巴峽蠻夷。抄掠州邑。達喻之未服。雷雨震擊賊驚而求哀。令歸三寶。昏霾立霽。遂使江路肅清。又欲起木塔。而水自流至材木。患攣者授杖即行。化行楚蜀。是冬卒○越州隱岳寺石佛像。初釋僧護擬造十丈石佛。齊建武中僅成。面樸而亡。次有僧淑。襲其功而未成。至天監六年。吳郡陸咸夢僧云。建安王。感疾未瘳。能治剡縣石像成者必愈。咸經年稍忘。而僧復來促之。咸乃啟建安王。王乃舍金委僧祐。專任像事。以十二年就功。是春方竟。座高五丈。而佛身十丈。像成之後。王疾即瘳(僧傳)○敕沙門寶唱。撰經律異相五十五卷。又比丘尼傳四卷(今在藏)○魏胡太后作永寧石窟二寺。永寧有真金像。高丈八尺。如中人者。又十軀。為浮圖九級。其高九十丈。上立剎復高十丈。夜靜鈴鐸聲聞十里。佛殿如太極殿。三門如端門。僧房千楹。珠玉錦繡。駭人心目。自佛法入中國。塔廟之盛。未之有也。太后既事佛。民多絕戶為沙門。李玚上言謂。缺當世養親之禮。而求將來之益。安有棄堂堂之政。而從鬼教乎。都統僧暹等。忿玚謂之鬼教。泣訴于太后。后責玚。玚曰。天神。地祇。人鬼。佛本出於人。名之為鬼。臣謂非謗。暹曰。若此則周孔之教。

【現代漢語翻譯】 現代漢語譯本： 感應屢次顯現。丙申年（魏肅宗熙平元年，即公元516年）

釋明達（一位僧人）。起初，巴峽的蠻夷抄掠州邑。明達勸諭他們，但他們不聽從。後來雷雨震擊，盜賊驚恐而求饒。明達讓他們歸依三寶（佛、法、僧），頓時陰霾消散，江路也得以肅清。他又想建造木塔，水竟然自動流到木材處。患有攣縮癥的人，授予他們手杖就能行走。他的教化傳遍楚地和蜀地。這年冬天，明達圓寂。

越州隱岳寺的石佛像。起初，釋僧護計劃建造十丈高的石佛，在齊建武年間只完成了佛像的面部就去世了。後來有僧淑繼承他的事業，但也沒有完成。到了天監六年，吳郡的陸咸夢見一位僧人說：『建安王（官名）身患疾病，久治不愈，如果能完成剡縣的石像，他的病一定會好。』陸咸過了一年多漸漸忘記了這件事，僧人又來催促他。陸咸於是稟告建安王，建安王就捐出金錢，委託僧祐全權負責佛像的事情。到天監十二年才完成。佛像的底座高五丈，佛身十丈。佛像建成后，建安王的疾病立刻痊癒（出自《僧傳》）。

皇帝敕令沙門寶唱撰寫《經律異相》五十五卷，以及《比丘尼傳》四卷（現存於藏經中）。

魏國的胡太后建造了永寧寺和石窟寺兩座寺廟。永寧寺有一尊真金佛像，高一丈八尺，還有十尊與普通人身高相仿的佛像。寺中建有九級浮屠（塔），高九十丈，塔頂立剎，又高十丈。夜深人靜時，鈴鐸的聲音能傳到十里之外。佛殿如同太極殿，三門如同端門，僧房有一千間，裝飾著珠玉錦繡，令人驚歎。自從佛法傳入中國以來，塔廟的興盛，沒有超過這座寺廟的。

胡太后崇信佛教，百姓多有斷絕戶籍出家為僧的。李玚上書說：『這缺失了當世贍養父母的禮節，卻去追求將來的福報。怎麼能拋棄堂堂正正的政事，而去信奉鬼教呢？』都統僧暹等人，惱怒李玚稱佛教為鬼教，哭著向太后訴說。太后責問李玚。李玚說：『天神、地祇、人鬼，佛本來就是人，稱之為鬼，我認為不是誹謗。』僧暹說：『如果這樣說，那麼周公和孔子的教誨，』

【English Translation】 English version: Miraculous responses occurred frequently. In the year Bing Shen (the first year of Xiping during the reign of Emperor Suzong of the Wei Dynasty, corresponding to 516 AD)

釋明達 (Shi Mingda, a monk). Initially, the barbarian tribes of Ba Gorge plundered the towns and villages. Mingda tried to persuade them, but they did not listen. Later, thunder and rain struck, and the bandits were frightened and begged for mercy. Mingda instructed them to take refuge in the Three Jewels (Buddha, Dharma, and Sangha), and immediately the haze dissipated, and the river route was cleared. He also wanted to build a wooden pagoda, and water flowed to the timber on its own. Those suffering from contractures could walk with the aid of a staff. His teachings spread throughout the Chu and Shu regions. In the winter of that year, Mingda passed away.

The stone Buddha statue at Yinyue Temple in Yuezhou. Initially, 釋僧護 (Shi Senghu) planned to build a ten-zhang (approximately 33 meters) tall stone Buddha, but only completed the face during the Jianwu period of the Qi Dynasty before passing away. Later, 僧淑 (Sengshu) continued his work, but did not complete it either. By the sixth year of Tianjian, 陸咸 (Lu Xian) of Wujun dreamed of a monk who said: '建安王 (Jian'an Wang, a title of nobility) is suffering from an illness that has not healed for a long time. If the stone statue in Shan County can be completed, his illness will surely be cured.' Lu Xian gradually forgot about this after more than a year, but the monk came again to urge him. Lu Xian then reported to Jian'an Wang, who donated money and entrusted 僧祐 (Sengyou) to be fully responsible for the statue. It was completed in the twelfth year of Tianjian. The base of the statue was five zhang (approximately 16.5 meters) high, and the Buddha's body was ten zhang (approximately 33 meters) high. After the statue was completed, Jian'an Wang's illness was immediately cured (from 'Biographies of Eminent Monks').

An imperial edict ordered the Shramana 寶唱 (Baochang) to compile the 'Different Aspects of Sutras and Vinaya' in fifty-five volumes, and the 'Biographies of Bhikkhunis' in four volumes (now stored in the Tripitaka).

Empress Dowager Hu of the Wei Dynasty built the Yongning Temple and the Shiku Temple. Yongning Temple had a true gold Buddha statue, one zhang and eight chi (approximately 5.9 meters) tall, and ten other statues about the height of an average person. A nine-story pagoda was built, ninety zhang (approximately 297 meters) high, with a spire on top, adding another ten zhang (approximately 33 meters). In the quiet of the night, the sound of the bells could be heard ten li (approximately 5 kilometers) away. The Buddha hall was like the Taiji Hall, the three gates were like the Duanmen, and there were a thousand monks' rooms, decorated with pearls, jade, brocade, and embroidery, which was astonishing. Since Buddhism entered China, the prosperity of pagodas and temples has never surpassed this temple.

Empress Dowager Hu revered Buddhism, and many people severed their household registration to become monks. 李玚 (Li Chang) submitted a memorial saying: 'This neglects the contemporary etiquette of supporting parents, but seeks future blessings. How can one abandon proper governance and follow the teachings of ghosts?' The Dutong 僧暹 (Seng Qian) and others were angered by Li Chang calling Buddhism the teachings of ghosts, and wept to the Empress Dowager. The Empress Dowager questioned Li Chang. Li Chang said: 'Heavenly gods, earthly deities, human ghosts, the Buddha was originally a person, calling him a ghost, I do not consider it slander.' Seng Qian said: 'If this is the case, then the teachings of the Duke of Zhou and Confucius,'

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亦鬼教也。後於是罰玚金一兩(北史)。丁酉(十六) (二)

敕沙門寶唱。撰眾經佛名三卷(三寶紀)○六月詔廢省天下道觀○帝雖億兆務殷而卷不釋手察奸。聽訟明。若通神自非享。宴許不音樂。後宮侍御。皆無羅綺。內殿𥨊處。衣衾率素。布被莞席。草履葛巾。因敕織官。文錦不得。為仙人鳥獸之形。為其裁剪有乖仁恕。乃至郊廟。皆以面為牲。牷其餘盡用蔬果。戊戌(十七) (神龜元)

釋曇裴。善辭辨孝王元簡及何胤等。並延講說。是年卒(本傳)○僧祐律師。自齊初大弘律法梁武。深相禮遇凡僧事有疑。皆就審決。年衰腳疾。敕聽輿入內殿。為六宮受戒。王公貴戚。白黑門徒。一萬餘人。是年五月二十六日遷寂。壽七十四。師有三藏記。法苑記。世界記。釋迦譜。弘明集等。皆行於世(本傳)○嵩頭陀法師。居婺州雙林北四十里巖谷間樓偃常侍為創香山寺。及建靈剎。道俗萬衆。共引麻䋏舉剎䋏忽中斷引者皆顛躓。師乃曰。有何魔事使之然乎。因以缽盛凈水。內外攬之。咒而作禮。捧缽繞剎。一週剎。乃不假人功。屹然自立。后又至萊山立寺。師常曰萊山王而不久。香山久而不王。後果如所言(本傳)○敕沙門寶唱。撰眾經目四卷○閏八月釋慧彌卒。彌止鐘山定林寺。足不出山。三

【現代漢語翻譯】 現代漢語譯本： 也是鬼神教的事務。《北史》記載，之後因此事處罰了玚，罰金一兩。丁酉年（十六）。

皇帝下令沙門（Shamen，佛教出家人的通稱）寶唱（Baochang）編撰《眾經佛名》三卷。《三寶記》記載，六月，皇帝下詔廢除天下所有的道觀。皇帝雖然政務繁忙，但仍然手不釋卷，明察秋毫，處理訴訟公正嚴明，如同有神助一般。除非是宴會，否則不允許奏樂。後宮的侍女，都不允許穿綾羅綢緞。內殿的陳設，衣被都崇尚樸素，使用粗布被子和蒲草蓆子，頭戴葛布頭巾，腳穿草鞋。因此下令織造官，文錦不得織造仙人鳥獸的形狀，認為裁剪這些東西有違仁恕之道。甚至在郊祭宗廟時，都用麵食做成牲畜的形狀，其餘祭品全部使用蔬菜瓜果。戊戌年（十七）（神龜元年）。

釋曇裴（Shi Tanpei，人名），善於言辭辯論，孝王元簡（Xiaowang Yuanjian）以及何胤（He Yin）等人，都請他講經說法。這年圓寂。《本傳》記載，僧祐律師（Sengyou Lushi），從齊朝初期就開始大力弘揚律法，梁武帝（Liang Wudi）對他非常尊敬，凡是僧侶事務有疑問，都請他審理決斷。晚年腿腳不便，皇帝特許他乘轎進入內殿，為後宮六宮嬪妃授戒。王公貴族，以及出家在家的信徒，有一萬多人。這年五月二十六日圓寂，享年七十四歲。僧祐律師著有《三藏記》、《法苑記》、《世界記》、《釋迦譜》、《弘明集》等，都流傳於世。《本傳》記載，嵩頭陀法師（Song Toutuo Fashi），居住在婺州（Wuzhou）雙林（Shuanglin）北四十里的巖谷之間，樓偃常侍（Lou Yan Changshi）為他建立了香山寺（Xiangshan Temple），並建造佛塔。道俗萬衆，共同拉著麻繩準備豎立佛塔，繩子突然斷裂，拉繩的人都跌倒在地。法師於是說：『有什麼邪魔作怪，使它這樣呢？』於是用缽盛滿凈水，內外灑遍，唸咒作法，捧著缽繞塔一週，佛塔竟然不需人力，屹然自立。後來又到萊山（Laishan）建立寺廟。法師常說，萊山會興旺但不長久，香山會持久但不興旺。後來果然如他所說。《本傳》記載，皇帝下令沙門寶唱編撰《眾經目錄》四卷。閏八月，釋慧彌（Shi Huimi）圓寂。慧彌居住在鐘山（Zhongshan）定林寺（Dinglin Temple），足不出山，三年。

【English Translation】 English version: It also concerned matters of ghost and spirit teachings. The 'History of the Northern Dynasties' records that, subsequently, Chang was penalized with a fine of one liang of gold. Dingyou year (16th year).

An imperial edict was issued to the Shamen (Shamen, a general term for Buddhist monks) Baochang to compile 'Nomenclature of Buddhas in Various Sutras' in three volumes. The 'Chronicle of the Three Jewels' records that in June, an imperial edict was issued to abolish all Taoist temples throughout the realm. Although the emperor was burdened with myriad affairs, he still kept books in hand, discerning deceit and hearing lawsuits with clarity and justice, as if divinely aided. Except for banquets, music was not permitted. The palace maids and concubines were not allowed to wear silk brocades. The furnishings in the inner palace, clothing and bedding all favored simplicity, using coarse cloth quilts and rush mats, wearing linen turbans and straw sandals. Therefore, an order was given to the weaving officials that brocades should not be woven with the shapes of immortals, birds, or beasts, considering that cutting and tailoring these things violated the principle of benevolence and compassion. Even in suburban and ancestral temple sacrifices, steamed buns were used to make the shapes of sacrificial animals, and all other offerings were made of vegetables and fruits. Wuxu year (17th year) (Shengui 1st year).

Shi Tanpei (personal name), was skilled in speech and debate. Xiaowang Yuanjian and He Yin, among others, all invited him to lecture on the scriptures. He passed away this year. The 'Biography' records that the Vinaya Master Sengyou vigorously promoted the Vinaya teachings from the early Qi Dynasty. Emperor Wu of Liang deeply respected him, and whenever there were doubts about monastic affairs, he was consulted for judgment. In his old age, he suffered from leg ailments, and the emperor specially permitted him to be carried in a sedan chair into the inner palace to administer precepts to the six palaces of concubines. Princes, nobles, and lay disciples, numbering over ten thousand people. He passed away on the 26th day of the fifth month this year, at the age of seventy-four. Vinaya Master Sengyou authored 'Records of the Tripitaka', 'Records of the Dharma Garden', 'Records of the World', 'Genealogy of Shakyamuni', 'Collection for the Propagation of Light', etc., all of which circulated in the world. The 'Biography' records that Dharma Master Song Toutuo resided in the rocky valleys forty li north of Shuanglin in Wuzhou. Attendant Lou Yan built Xiangshan Temple for him and constructed a pagoda. Tens of thousands of monks, nuns, and laypeople together pulled the hemp ropes to raise the pagoda, but the ropes suddenly broke, and those pulling the ropes all fell to the ground. The Dharma Master then said, 'What demonic forces are causing this?' Thereupon, he filled a bowl with pure water, sprinkled it inside and out, chanted incantations, and paid homage. Holding the bowl, he circled the pagoda once, and the pagoda stood upright without human assistance. Later, he also established a temple on Laishan. The Dharma Master often said that Laishan would prosper but not for long, while Xiangshan would last but not prosper. Later, it turned out as he had said. The 'Biography' records that the emperor ordered the Shamen Baochang to compile 'Catalogues of Various Sutras' in four volumes. In the intercalary eighth month, Shi Huimi passed away. Huimi resided in Dinglin Temple on Zhongshan, never leaving the mountain for three years.

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十餘年。常習定及誦般若。六時禮懺(僧傳)。己亥(十八) (二)

帝以道資人。弘理無虛。授事藉躬親民信乃立。慧約法師。德高人世道被幽冥。以四月八日。帝躬請師。授菩薩戒。延師于等覺殿。上屈萬乘之尊。申在三之敬。暫屏袞服恭受田衣。宣度凈儀。曲躬誠肅。復設無遮大會。朝野白黑十餘萬衆。香花伎樂。法事之盛。振古未有也。因大赦天下詔曰。梵網經云。居帝王位者。應先受菩薩戒。故知貴為天子。富有四海。宜修身戒心。以弘治道。朕思若不受菩薩戒。豈能起慈悲心。行平等行。所以受持。正法在予。不疑欲以億兆蒼生。同茲福慶。凡天下罪無輕重。咸赦除之。自是約法師入見別施漆榻上先作禮。然後就坐。皇儲已下。爰至王姬道俗士庶。咸希度脫。舉國臣民。一切盡敬。弟子著箓者。凡四萬八千人。法師尊重極焉(本傳)○帝自受戒后。口味備斷。日惟一食。食止菜蔬。方四十已上。便斷房室寢處。略同沙門。自古帝王。莫能爾也。由是一人履道。四方化之。國內普持六齋。兆民皆受八戒○敕于莊嚴寺。建八座法輪。講者五僧。番次主之。以僧旻為冠。當旻講日聽者傾都。堂無容足○會稽釋惠皎。著高僧傳十四卷。始漢永平。終於是歲。凡四百五十餘載。二百五十七人。附見者二百

【現代漢語翻譯】 現代漢語譯本 十餘年間，他經常修習禪定以及誦讀《般若經》。每天六個時辰都進行禮拜懺悔（見《僧傳》）。己亥年（十八年）（二月）

皇帝認為道德是治理人民的根本，弘揚佛理絕不是空談。授官任事都親自過問，這樣才能建立人民的信任。慧約法師，德行高尚，為世人所敬仰，他的教誨也澤被陰間。四月八日，皇帝親自邀請法師，授予自己菩薩戒。在等覺殿，皇帝放下萬乘之尊的身份，行三次敬禮。暫時脫下龍袍，恭敬地接受田衣（袈裟），宣讀清凈的儀式，彎腰鞠躬，非常虔誠。又舉辦了無遮大會（不分貴賤、僧俗，平等施捨的法會），朝廷內外、僧俗百姓十餘萬人參加。香花供養，伎樂演奏，法事的盛大，是前所未有的。因此大赦天下，詔書說：《梵網經》說，身居帝王之位的人，應該首先受菩薩戒。所以知道貴為天子，富有天下，應該修身養性，以弘揚治國之道。我考慮如果不受菩薩戒，怎麼能生起慈悲心，行平等行呢？所以受持正法在於我，希望與億萬百姓，共同享受這福慶。凡是天下罪行，無論輕重，都赦免。從此以後，慧約法師入宮覲見時，皇帝特賜漆榻，讓法師先作禮，然後就坐。皇太子以下，乃至公主、道士、百姓，都希望得到度脫。全國臣民，都非常尊敬慧約法師。登記在冊的弟子，共有四萬八千人。法師的地位非常尊崇（見《本傳》）。

皇帝自從受戒后，各種美味都斷絕了，每天只吃一頓飯，而且只吃蔬菜。年過四十以後，就斷絕了房事。寢室起居，幾乎和沙門一樣。自古以來的帝王，沒有能做到這樣的。因此，一人修行，四方都受到感化。國內普遍持六齋日（每月初八、十四、十五、二十三、二十九、三十日），百姓都受持八戒。

皇帝下令在莊嚴寺，建造八座法輪（佛法如輪，能碾碎一切邪見），由五位僧人輪流講經，以僧旻為首。當僧旻講經的時候，聽眾傾城而出，殿堂里沒有容腳的地方。

會稽的釋惠皎，撰寫了《高僧傳》十四卷，從漢朝永平年間開始，到這一年結束，共四百五十多年，記載了二百五十七人，附帶記載的二百人。

【English Translation】 English version For more than ten years, he often practiced meditation and recited the Prajna Sutra. He performed repentance rituals six times a day (according to the 'Biographies of Eminent Monks'). In the year of Ji Hai (the eighteenth year) (February)

The Emperor believed that morality was the foundation of governing the people, and promoting Buddhist principles was not empty talk. He personally oversaw the granting of official positions and appointments, so as to establish the people's trust. Dharma Master Huiyue, with his lofty virtue, was revered by the world, and his teachings benefited even the underworld. On the eighth day of April, the Emperor personally invited the Dharma Master to bestow upon him the Bodhisattva precepts. In the Dengjue Hall, the Emperor set aside his status as the ruler of ten thousand chariots and performed three prostrations of respect. He temporarily removed his dragon robe and respectfully received the Kasyapa robe (袈裟, kasaya), reciting the pure rituals, bowing and being sincerely reverent. He also held an Unrestricted Assembly (無遮大會, Wuzhe Dahui - a Dharma assembly where offerings are made equally to all, regardless of status or monastic/lay status), attended by over ten thousand people from the court and the common populace, both monastic and lay. The offerings of incense and flowers, and the performance of music, made the Dharma event unprecedentedly grand. Therefore, he granted a general amnesty to the world, with an edict stating: 'The Brahma Net Sutra says that those who hold the position of Emperor should first receive the Bodhisattva precepts. Therefore, knowing that being noble as the Son of Heaven and possessing all under Heaven, one should cultivate oneself and maintain a mindful heart in order to promote the way of governance. I consider that if I do not receive the Bodhisattva precepts, how can I generate a compassionate heart and practice impartial conduct? Therefore, upholding the Proper Dharma rests with me, and I wish to share this blessing with hundreds of millions of people. All crimes under Heaven, regardless of their severity, are hereby pardoned.' From then on, when Dharma Master Huiyue entered the palace to have an audience, the Emperor specially bestowed a lacquered couch, allowing the Dharma Master to perform the prostration first and then take a seat. From the Crown Prince downwards, even to the princesses, Daoists, and commoners, all hoped to be liberated. All the subjects of the nation deeply respected Dharma Master Huiyue. The registered disciples numbered 48,000. The Dharma Master's position was extremely revered (according to 'His Biography').

Since receiving the precepts, the Emperor abstained from all delicacies, eating only one meal a day, and only vegetables. After the age of forty, he abstained from sexual relations. His sleeping quarters and daily life were almost the same as those of a Shramana (沙門, a Buddhist monk). No emperor in ancient times had been able to do this. Therefore, one person's practice influenced all directions. The Six Fast Days (六齋日, Liuzhai Ri - the 8th, 14th, 15th, 23rd, 29th, and 30th days of each month) were universally observed within the country, and the people all received the Eight Precepts (八戒, Bajie).

The Emperor ordered the construction of eight Dharma Wheels (法輪, Falun - the Dharma is like a wheel that can crush all wrong views) in Zhuangyan Temple, with five monks taking turns to lecture, led by Monk Min. When Monk Min lectured, the audience poured out from the entire city, and there was no room to stand in the hall.

Shi Huijiao of Kuaiji wrote the 'Biographies of Eminent Monks' in fourteen volumes, starting from the Yongping era of the Han Dynasty and ending in this year, covering more than 450 years, recording 257 people, with 200 people included as appendices.

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餘人(今在藏)○富陽縣泉林寺。釋道琳。持戒誦凈名等經。寺有鬼怪。琳居之便歇弟子。為屋壓頭陷入胸。琳為祈請。夜見兩梵僧。拔出其頭。旦遂平復。琳又設聖僧齋。鋪新帛于床上。齋畢見帛上有人跡。皆長三尺。眾皆服其精感。琳是年卒○魏太后。令諸州各建五級浮圖。諸王貴宦各建寺于洛陽。太后數設齋施僧物。動以萬計(北史)。庚子(普通元) (正光元)

扶南國。獻旃檀瑞像○傅大士。年二十四。溯水取魚。于稽停塘下。遇嵩頭陀。語曰。我昔與汝。于毗婆尸佛前。發願度生。汝今何時。還兜率宮。指令臨水觀影。大士乃見圓光寶蓋。便悟前因。乃曰。度生為急。何暇思天宮之樂乎。於是棄魚具。攜行歸舍。因問修道之地。嵩指松山雙梼樹曰。此可矣。即今雙林寺也。大士結庵。自號雙林樹下當來解脫善慧大士。種植蔬果。為人傭作。與妻妙光。晝作夜歸。敷演佛法(本傳)○時慧達禪師。得水觀三昧。每入定。有窺者。見清水滿室。沙門道仙。得火光三昧。所居之室。玄夜大明(通論)○魏孝明帝。加元服。命沙門道士。講道于禁中。時沙門曇無最。與道士姜斌對論。帝曰。佛老同時否。斌曰。按開天經。老子西入化胡。佛充侍者。明是同時。最曰。老子周何年生。斌曰。定王三年生。

【現代漢語翻譯】 現代漢語譯本 餘人（今在藏）○富陽縣泉林寺的釋道琳，持戒誦讀《凈名經》等經典。寺里有鬼怪，道琳住在寺里后，鬼怪便騷擾他的弟子，用屋子壓弟子的頭，使其陷入胸腔。道琳為此祈禱，夜裡見到兩位梵僧，拔出了弟子的頭，早晨便恢復了。道琳又設聖僧齋，在新帛上鋪在床上。齋戒完畢，看到帛上有人跡，都長三尺。眾人都佩服他的精誠感應。道琳是年去世○魏太后，命令各州建造五級浮圖（寶塔），諸王貴族各自在洛陽建造寺廟。太后多次設齋供養僧人，施捨的財物動輒以萬計（《北史》）。庚子年（普通元年）（正光元年）

扶南國，進獻旃檀瑞像○傅大士，二十四歲時，逆流而上取魚，在稽停塘下，遇到嵩頭陀（高僧）。嵩頭陀對他說：『我過去曾與你，在毗婆尸佛（過去七佛之一）前，發願度化眾生。你現在何時，返回兜率宮（彌勒菩薩的居所）？』並讓他臨水觀看自己的影子。傅大士於是看到了圓光寶蓋，便領悟了前世的因緣。於是說：『度化眾生是當務之急，哪裡有空閑思念天宮的快樂呢？』於是丟棄魚具，帶著行李回家。便問在哪裡修行。嵩頭陀指著松山的雙梼樹說：『這裡可以。』這裡就是現在的雙林寺。傅大士結庵，自號雙林樹下當來解脫善慧大士，種植蔬菜水果，為人做傭工，與妻子妙光，白天勞作，夜晚回家，敷演佛法（《本傳》）○當時慧達禪師，得到水觀三昧（禪定的一種）。每次入定，有窺視者，看到清水滿屋。沙門道仙，得到火光三昧（禪定的一種），所居住的房間，在黑夜裡也光明大亮（《通論》）○魏孝明帝，舉行加元服的儀式，命令沙門（出家修行的男子）道士，在宮中講道。當時沙門曇無最，與道士姜斌對論。皇帝說：『佛和老子是同時代的人嗎？』姜斌說：『按照《開天經》記載，老子西入化胡，佛充當侍者，明顯是同時代的人。』曇無最說：『老子是周朝哪一年出生的？』姜斌說：『定王三年出生。』

【English Translation】 English version 釋道琳 of Quanlin Temple in Fuyang County (currently in Tibet), diligently upheld the precepts and recited scriptures such as the 'Vimalakirti Sutra'. The temple was haunted by ghosts, and after Daolin resided there, the ghosts harassed his disciples, pressing their heads with a house, causing them to sink into their chests. Daolin prayed for them, and at night saw two Brahma monks who pulled out the disciple's head, and by morning he had recovered. Daolin also held a Holy Monk Feast, spreading new silk on the bed. After the feast, footprints were seen on the silk, each three feet long. Everyone admired his sincere response. Daolin passed away that year. Empress Dowager of Wei ordered all states to build five-story pagodas (floating stupas), and princes and nobles each built temples in Luoyang. The Empress Dowager frequently held feasts to offer to monks, and the alms given amounted to tens of thousands (from 'History of the Northern Dynasties'). Year Gengzi (Ordinary 1st year) (Zhengguang 1st year).

The Kingdom of Funan presented a sandalwood auspicious image. ○ Layman Fu, at the age of twenty-four, went upstream to catch fish. At Jiting Pond, he met Monk Song, who said, 'In the past, you and I made a vow before Vipashyin Buddha (one of the past seven Buddhas) to deliver sentient beings. When will you return to Tushita Heaven (the abode of Maitreya Bodhisattva)?' He instructed him to look at his reflection in the water. Layman Fu then saw a halo of precious canopy and realized his past causes. He then said, 'Delivering sentient beings is urgent; how can I have time to think about the pleasures of heavenly palaces?' So he abandoned his fishing gear, took his luggage, and returned home. He asked where to cultivate the Way. Monk Song pointed to the two Táo trees on Song Mountain and said, 'This will do.' This is now Shuanglin Temple. Layman Fu built a hermitage and called himself the 'Good Wisdom Great Layman of Future Liberation under the Shuanglin Trees', planting vegetables and fruits, working as a hired laborer, and with his wife Miaoguang, working during the day and returning home at night, expounding the Buddha Dharma (from 'Biography'). ○ At that time, Dhyana Master Huidá attained the Water Contemplation Samadhi (a type of meditation). Each time he entered samadhi, an observer saw clear water filling the room. Shramana Daoxian attained the Fire Light Samadhi (a type of meditation), and the room he lived in was brightly lit even in the dark night (from 'General Treatise'). ○ Emperor Xiaoming of Wei held a coming-of-age ceremony and ordered shramanas (ordained monks) and Taoists to preach in the palace. At that time, Shramana Tanwuzui debated with Taoist Jiang Bin. The Emperor said, 'Were Buddha and Laozi contemporaries?' Jiang Bin said, 'According to the 'Opening Heaven Sutra', Laozi went west to convert the barbarians, and Buddha served as an attendant, clearly indicating they were contemporaries.' Tanwuzui said, 'In which year of the Zhou Dynasty was Laozi born?' Jiang Bin said, 'Born in the third year of King Ding.'

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敬王元年。年八十六。西入化胡。最曰。吾佛以周昭王二十六年生。穆王五十三年入滅。自佛滅后至定王三年。凡三百四十五年。老子方生。及敬王元年老子西遊。則佛滅已四百三十一年矣。相去懸遠。化胡無乃謬乎。斌曰。佛生周昭有何文記。最曰。周書異記。漢法本內傳。並有明文。時侍中劉騰。宣敕曰。姜斌論無宗旨。宜退席。又問開天經何從而得。可取來。及取至。帝命群臣。詳定真偽。蕭綜李寔等一百七十人。讀訖劾奏曰。老子止著五千文。今姜斌所據。文詞鄙俚。宗旨乖謬。罪當惑眾。制可。將抵以刑。流支奏解。斌特流馬邑(魏史)○九月二十一日。天竺二十八祖。菩提達磨大師。至廣州。刺史表聞武帝。帝遣使詔迎。十一月一日至金陵。帝問。朕即位以來。造寺舍經度僧。不可勝數。有何功德。師曰。並無功德。帝曰。何以並無功德。師曰。此但人天小果有漏之因。雖有非實。帝曰。如何是真功德。師曰。凈智妙圓。體自空寂。如是功德。不以世求。帝問。如何是聖諦第一義。師曰。廓然無聖。帝曰。對朕者誰。師曰不識。帝不省玄旨。師知機不契。十九日遂去梁。折蘆渡江。二十三日。北趨魏境。尋至雒邑。初止嵩山少林寺。終日面壁而坐(此據嵩明教正宗記紀年也。而傳燈等傳錄。多紀八年至此

【現代漢語翻譯】 現代漢語譯本 敬王元年，姜斌時年八十六歲，說老子西入化胡。姜斌說：『我佛（釋迦牟尼）生於周昭王二十六年（含義：周朝國王的名字），在周穆王五十三年入滅（含義：周朝國王的名字）。從佛滅度後到周定王三年，總共三百四十五年。老子才出生。到周敬王元年，老子西遊，那時佛滅度已經四百三十一年了。時間相隔這麼遠，老子化胡的說法恐怕是錯誤的吧？』斌說：『佛生於周昭王時期有什麼文獻記載嗎？』姜斌說：『《周書異記》、《漢法本內傳》都有明確記載。』 當時侍中劉騰宣讀皇帝的命令說：『姜斌的言論沒有宗旨，應該退席。』又問《開天經》是從哪裡得到的，可以拿來。等到取來后，皇帝命令群臣詳細審定真偽。蕭綜、李寔等一百七十人讀完後上奏說：『老子只寫了五千字，現在姜斌所依據的，文辭鄙俗淺陋，宗旨乖謬，罪當迷惑大眾。』皇帝批準，要判刑。流支上奏請求赦免，姜斌被特別流放到馬邑（魏史）。 九月二十一日，天竺（含義：古代印度的稱謂）第二十八祖菩提達磨大師到達廣州。刺史上表稟告武帝（含義：梁武帝）。武帝派遣使者詔令迎接。十一月一日到達金陵（含義：南京的舊稱）。武帝問：『朕即位以來，建造寺廟，抄寫佛經，度化僧人，不可勝數，有什麼功德？』達磨大師說：『並沒有什麼功德。』武帝問：『為什麼說並沒有功德？』達磨大師說：『這些只是人天小果，是有漏的因，雖然有，但並非真實。』武帝問：『如何才是真功德？』達磨大師說：『凈智妙圓，體性本自空寂，這樣的功德，不能用世俗的方法求得。』武帝問：『如何是聖諦第一義？』達磨大師說：『廓然無聖。』武帝問：『那面對朕的是誰？』達磨大師說：『不認識。』武帝不明白其中的玄妙旨意。達磨大師知道雙方機緣不合，十九日於是離開梁朝，折蘆葦渡過長江，二十三日，向北前往魏國境內，不久到達雒邑（含義：洛陽的舊稱）。最初住在嵩山少林寺，終日面壁而坐（這裡根據嵩明教《正宗記》的紀年，而《傳燈錄》等傳記的記載，大多記錄爲到達這裡是第八年）。

【English Translation】 English version In the first year of King Jing's reign, Jiang Bin, at the age of eighty-six, spoke of Lao Tzu's westward journey to convert the barbarians. Jiang Bin said, 'Our Buddha (Sakyamuni) was born in the twenty-sixth year of King Zhao of Zhou (meaning: the name of the King of the Zhou Dynasty) and entered Nirvana in the fifty-third year of King Mu of Zhou (meaning: the name of the King of the Zhou Dynasty). From the Nirvana of the Buddha to the third year of King Ding of Zhou, a total of three hundred and forty-five years passed. Only then was Lao Tzu born. By the first year of King Jing of Zhou, when Lao Tzu traveled west, it had been four hundred and thirty-one years since the Buddha's Nirvana. The time is so far apart, isn't the claim that Lao Tzu converted the barbarians a mistake?' Bin said, 'Is there any written record of the Buddha's birth during the reign of King Zhao of Zhou?' Jiang Bin said, 'The 'Unusual Records of the Zhou Book' and the 'Inner Biography of the Han Dharma Root' both have clear records.' At that time, the attendant Liu Teng announced the emperor's order, saying, 'Jiang Bin's remarks have no purpose and should be dismissed.' He then asked where the 'Opening Heaven Scripture' was obtained from and requested it to be brought. After it was brought, the emperor ordered the officials to examine its authenticity in detail. Xiao Zong, Li Shi, and one hundred and seventy others read it and reported, 'Lao Tzu only wrote five thousand words. The text that Jiang Bin relies on now is vulgar and shallow, and its purpose is perverse. His crime is deceiving the public.' The emperor approved and was about to sentence him. Liu Zhi pleaded for leniency, and Jiang Bin was specially exiled to Mayi (Wei History). On September 21st, the twenty-eighth patriarch of Tianzhu (meaning: ancient name for India), Great Master Bodhidharma, arrived in Guangzhou. The governor reported to Emperor Wu (meaning: Emperor Wu of Liang). Emperor Wu sent envoys to welcome him. On November 1st, he arrived in Jinling (meaning: the old name for Nanjing). Emperor Wu asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks in countless numbers. What merit is there?' Great Master Bodhidharma said, 'There is no merit.' Emperor Wu asked, 'Why is there no merit?' Great Master Bodhidharma said, 'These are just small fruits of humans and gods, causes of leakage. Although they exist, they are not real.' Emperor Wu asked, 'What is true merit?' Great Master Bodhidharma said, 'Pure wisdom is wonderfully complete, and its essence is inherently empty and still. Such merit cannot be obtained by worldly means.' Emperor Wu asked, 'What is the first meaning of the Noble Truth?' Great Master Bodhidharma said, 'Vast and empty, there is no sage.' Emperor Wu asked, 'Who is the one facing me?' Great Master Bodhidharma said, 'I do not know.' Emperor Wu did not understand the profound meaning. Great Master Bodhidharma knew that their affinities were not in accord, so on the 19th, he left the Liang Dynasty, crossed the Yangtze River on a reed, and on the 23rd, headed north to the territory of Wei. Soon after, he arrived in Luoyi (meaning: the old name for Luoyang). He first stayed at Shaolin Temple on Mount Song, sitting facing the wall all day long (This is based on the chronology of the 'Orthodox Record' of the Song Ming Sect, while the records in the 'Transmission of the Lamp' and other biographies mostly record that it was the eighth year when he arrived here).

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國。則后孝莊啟壙等緣。皆差而不合。據五燈會元。又謂普通七年丙午九月二十一至廣州。刺史蕭昂。表聞武帝。帝遣使詔迎。丁未十月一日至金陵。今據普燈。指傳燈為訛。依正宗為準)○千歲寶掌和尚。宋大明中。游五臺。徙居祝融華巖黃梅雙峰廬山東林等處。至於建鄴。至是達磨入梁。師就扣其旨。開悟智證。帝高其道臘。延入內庭。未機如吳。后遍游二浙(五燈)。辛丑(二) (二)

九月帝建同泰寺○時釋子多違律者。僧正莫能制。帝欲自以律行僧正事。詔下。獨智藏法師不奉詔。帝訝之召問。藏以五方之眾。不可以一己好惡繩之為對。帝不能奪。遂從之○魏主于鄴下。造大覺寺。壬寅(三) (三)

智藏法師。晚以禪自晦。是年九月十五日示寂。敕葬獨龍山○僧伽婆羅。于楊都譯育王等經。至是十七年。共出經十一部三十三卷。帝躬臨法座。筆受其文○釋明徽。于大律內。抄出尼戒一卷。今見行於世○魏胡太后。熙平初。遣宋云與比丘惠生。往西域。求未至經。再期至干羅國。是冬還達洛陽。得佛經一百七十部(北史)○法師明徹。講學有聲。武帝時延于內。帝以律章富博。欲以類撮要。敕入華林園。于寶云僧省。抄撰將成。忽感疾。乃移還本寺。是年十二月七日卒。敕給葬具(本

【現代漢語翻譯】 現代漢語譯本： 國。那麼後來孝莊皇后啟壙等事宜，都差錯而不合規矩了。根據《五燈會元》記載，又說普通七年丙午九月二十一到達廣州，刺史蕭昂上表稟告武帝，武帝派遣使者詔令迎接。丁未年十月初一到達金陵。現在根據《普燈》，指出《傳燈》是訛傳，以《正宗》為準。）千歲寶掌和尚，宋大明中年間，遊歷五臺山，遷居祝融、華巖、黃梅、雙峰、廬山東林等地。到了建鄴，正值達磨祖師進入梁朝，寶掌和尚就向他請教佛法宗旨，開悟證得了智慧。梁武帝敬重他的道行和年齡，邀請他進入內庭。他的機鋒敏銳如同吳地人。後來遍游浙江一帶（《五燈會元》）。辛丑年（二）。 九月，梁武帝建造同泰寺。當時出家僧人很多違犯戒律，僧正也無法制止。梁武帝想要親自以戒律來管理僧人的事務，下達詔令。只有智藏法師不接受詔令。梁武帝對此感到驚訝，召見他詢問原因。智藏法師回答說，五湖四海的僧眾，不能因為一個人的喜好或厭惡來約束他們。梁武帝無法強迫他，於是就聽從了他的意見。北魏皇帝在鄴城建造了大覺寺。壬寅年（三）。 智藏法師，晚年以禪修來隱居。這年九月十五日圓寂，朝廷敕葬于龍山。僧伽婆羅在楊都翻譯《育王經》等經典，到這時十七年，共譯出經書十一部三十三卷。梁武帝親自臨幸法座，筆錄經文。釋明徽在大律中，抄出尼戒一卷，現在還在世間流傳。北魏胡太后，熙平初年，派遣宋雲和比丘惠生前往西域，求取未曾傳來的經書。再次約定時間到達干羅國，這年冬天返回到達洛陽，得到佛經一百七十部（《北史》）。法師明徹，講學很有名聲。梁武帝時期被邀請到宮內。梁武帝認為他精通律章，想要分類撮取要點，敕令他進入華林園，在寶云寺僧省處，抄寫撰集將要完成時，忽然感到疾病，於是移回本寺。這年十二月七日去世，朝廷敕令供給葬禮用具（《本》）。

【English Translation】 English version: Country. Then the subsequent events such as the enshrinement of Empress Xiaozhuang would be erroneous and non-compliant. According to the 'Wudeng Huiyuan' (Compendium of Five Lamps), it is also said that in the seventh year of the ordinary era, on the twenty-first day of the ninth month, Bingwu year, he arrived in Guangzhou, and the governor Xiao Ang reported to Emperor Wu, who sent envoys to welcome him. On the first day of the tenth month, Dingwei year, he arrived in Jinling. Now, according to 'Pudeng', it is pointed out that 'Chuandeng' (Transmission of the Lamp) is a corruption, and 'Zhengzong' (Orthodox Lineage) should be taken as the standard.) The venerable Baozhang, at the age of one thousand, during the Daming period of the Song dynasty, traveled to Mount Wutai and moved to places such as Zhurong, Huayan, Huangmei, Shuangfeng, and Donglin in Mount Lu. When he arrived in Jianye, it coincided with Bodhidharma's arrival in the Liang dynasty, and Baozhang asked him about the essence of Buddhism, attaining enlightenment and wisdom. Emperor Wu of Liang respected his virtue and age, and invited him into the inner court. His wit was as sharp as that of the people of Wu. Later, he traveled extensively in the Zhejiang area ('Wudeng Huiyuan'). Xin Chou year (II). In September, Emperor Wu of Liang built Tongtai Temple. At that time, many monks violated the precepts, and the Sangha Chief was unable to stop them. Emperor Wu of Liang wanted to personally manage the affairs of the Sangha with precepts and issued an edict. Only Dharma Master Zhizang did not accept the edict. Emperor Wu of Liang was surprised by this and summoned him to ask the reason. Dharma Master Zhizang replied that the Sangha from all over the world cannot be bound by one person's likes or dislikes. Emperor Wu of Liang could not force him, so he followed his opinion. The Emperor of Northern Wei built Dajue Temple in Ye City. Renyin year (III). Dharma Master Zhizang, in his later years, secluded himself in Chan practice. On the fifteenth day of the ninth month of this year, he passed away, and the court ordered him to be buried on Longshan Mountain. Sanghavarman translated the 'Yu Wang Jing' (Sutra of King Ashoka) and other scriptures in Yangdu. By this time, after seventeen years, he had translated a total of eleven scriptures in thirty-three volumes. Emperor Wu of Liang personally attended the Dharma seat and transcribed the scriptures. Monk Minghui copied a volume of Bhikkhuni precepts from the Great Vinaya, which is still circulating in the world today. Empress Dowager Hu of Northern Wei, in the early years of Xiping, sent Song Yun and Bhikkhu Huisheng to the Western Regions to seek scriptures that had not yet been transmitted. They agreed to meet again in the country of Ganluo, and in the winter of this year, they returned to Luoyang, obtaining one hundred and seventy scriptures ('Bei Shi' - History of the North). Dharma Master Mingche was famous for his lectures. During the reign of Emperor Wu of Liang, he was invited to the palace. Emperor Wu of Liang believed that he was proficient in the Vinaya and wanted to classify and extract the essentials, so he ordered him to enter Hualin Garden and, at the place of Monk Sheng of Baoyun Temple, to copy and compile. When he was about to complete it, he suddenly fell ill and was moved back to his temple. He passed away on the seventh day of the twelfth month of this year, and the court ordered the provision of funeral supplies ('Ben').

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傳)○自魏有天下。至於斯時。佛經流通大進中國。凡四百十五部。合一千九百一十九卷。正光已后。天下多虞。僧多猥濫矣。癸卯(四) (四)

制中外毋斥法師惠約名。別號智者。沙門別號。自是而始○隱士阮孝緒。著七錄。載內外圖書也。前五曰內篇。六曰佛錄。七曰仙道錄。謂之外篇○隱士何胤初侈于味。至是周顒遺書。勸令食菜。曰。變之大者。莫過生死。生之重者。無逾性命。性命之於彼甚切。滋味之在我可賒。若云三世理誣則可爾。若使此理果然。而受形未息。一往一來。生死常事。則傷心之慘行。亦自及丈人。于血味之類。雖不身踐。至於辰雁夜鯉。能不取備于屠門。財貝之一經盜手。猶為廉士之所棄。生性之一啟金刀。寧復慈心之所忍。騶虞雖饑。非自死之草不食。聞其風者。豈不使人多愧丈人。得此有素。聊復片言啓發耳。胤由此絕去血味。嘗遇異僧。受以大莊嚴論。世所未有者。晚入虎丘。講維摩經。后臨終夢見天女六十餘人列於前。寤猶見之。即具浴儼衣冠。少頃而卒。甲辰(五) (五)

法寵法師。帝每義集。必以禮致之。略其年臘。敕常居坐首。不呼其名。號為上座法師。是年三月遷寂。皇上傷悼。敕葬定林。師初年三十八。有僧相之。四十當死。寵對鏡。面有黑

【現代漢語翻譯】 現代漢語譯本：自從魏朝擁有天下，到這個時候，佛經在中國廣泛傳播，共有四百一十五部，合計一千九百一十九卷。正光年間之後，天下多有憂患，僧人也多有濫竽充數的情況。癸卯年。 朝廷下令，內外不得直呼法師惠約的名字，而是稱其別號『智者』。沙門有別號，自此開始。隱士阮孝緒撰寫《七錄》，記載了內外圖書。前五篇是內篇，第六篇是佛錄，第七篇是仙道錄，合稱外篇。 隱士何胤最初奢侈於美食。到這時，周顒寫信勸他吃素，說：『變化最大的，莫過於生死。生命中最重要的，莫過於性命。性命對於它們來說非常重要，而美味對於我來說可以緩一緩。如果說三世輪迴的道理是虛假的，那也就算了。如果這個道理是真的，而且受生沒有停止，一來一往，生死是常事，那麼傷心的慘事也會降臨到您身上。對於血腥的味道，即使您不親自去做，但辰雁夜鯉，難道能不從屠宰場購買嗎？錢財貝幣一旦經過盜賊之手，尚且會被廉潔之士所拋棄，生命一旦開啟殺戮之刀，難道還能忍心嗎？騶虞即使飢餓，也不吃不是自己死的草。聽到這種風尚的人，難道不會讓您感到慚愧嗎？得到這些道理已經很久了，姑且用片言來啓發您。』何胤因此斷絕了血腥的味道。曾經遇到一位奇異的僧人，傳授給他《大莊嚴論》，這是世上沒有的。晚年進入虎丘，講解《維摩經》。後來臨終時夢見六十多位天女排列在面前，醒來后仍然能看見。於是沐浴更衣，穿戴整齊，不久就去世了。甲辰年。 法寵法師，皇帝每次舉行義會，必定以禮相待。不計較他的年齡和僧臘，下令他常居首座，不直呼其名，號為『上座法師』。這年三月圓寂，皇上悲傷哀悼，下令安葬在定林寺。法師最初三十八歲時，有僧人為他相面，說他四十歲會死。法寵對著鏡子，發現臉上有了黑氣。

【English Translation】 English version: From the time the Wei dynasty possessed the empire, until this time, Buddhist scriptures were widely circulated in China, totaling 415 sections, amounting to 1,919 volumes. After the Zheng Guang era, the empire had many worries, and there were many monks who were there without proper qualifications. Year Gui Mao. The imperial court ordered that both inside and outside the court should not directly call Dharma Master Hui Yue by his name, but rather by his alias 'Zhi Zhe' (Wise One). The practice of Shramanas having aliases began from this point. The recluse Ruan Xiaoxu wrote the 'Seven Records,' which recorded both internal and external books. The first five sections were the internal sections, the sixth was the Buddhist record, and the seventh was the Daoist record, collectively called the external sections. The recluse He Yin initially indulged in luxurious food. At this time, Zhou Yong wrote a letter to persuade him to be vegetarian, saying: 'The greatest change is none other than life and death. The most important thing in life is none other than one's own life. Life is very important to them, while delicious flavors can be delayed for me. If the principle of the three lifetimes is false, then so be it. If this principle is true, and rebirth has not ceased, coming and going, life and death are common occurrences, then the sad and tragic events will also befall you. As for the bloody taste, even if you do not do it yourself, can you not buy Chen geese and night carp from the slaughterhouse? Money and shells, once they have passed through the hands of thieves, will still be discarded by honest scholars. Once the knife of killing is opened to life, how can one bear it with a compassionate heart? Zou Yu, even when hungry, does not eat grass that did not die on its own. Those who hear of this custom, would they not make you feel ashamed? You have had these principles for a long time, so I will just use a few words to enlighten you.' He Yin therefore cut off the bloody taste. He once encountered a strange monk who taught him the 'Great Adornment Treatise,' which was not available in the world. In his later years, he entered Tiger Hill and lectured on the 'Vimalakirti Sutra'. Later, at the time of his death, he dreamed of more than sixty celestial women lined up in front of him, and he could still see them after waking up. So he bathed and changed his clothes, dressed neatly, and soon passed away. Year Jia Chen. Dharma Master Fa Chong, the emperor always treated him with courtesy whenever he held a righteous assembly. He did not care about his age or monastic seniority, and ordered him to always sit in the first seat, not calling him by his name, but calling him 'Senior Dharma Master'. He passed away in March of this year, and the emperor was saddened and mourned, and ordered him to be buried in Dinglin Temple. When the Dharma Master was initially thirty-eight years old, a monk read his face and said that he would die at forty. Fa Chong looked in the mirror and found that there was a black aura on his face.

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氣。乃閉房禮懺。晝夜不息。迄年四十歲暮。覺耳腫痛。戶外人曰。君死業已盡。明日黑氣都除。兩耳生骨。至是壽七十四終○釋僧副。深於觀行。武帝考室于開善寺。以待之。有胡翼山神現。以慧印三昧。授何規曰。可以此經。與南平王。觀為病行齋三七日也。不曉則問于副。及訪副。果是其所行法。南平遂行齋祀。疾便康復。是年師示寂(本傳)○僧神光。聞達磨在少林。遂往彼。晨夕參承。莫聞誨勵。忽夜大雪。光立不動。積雪過膝。師憫而問曰。汝久立雪中。當求何事。光曰。惟愿大慈。開甘露門。廣度群品。師曰。諸佛妙道。曠劫難逢。豈可以小德小智。輕心慢心。欲冀真乘。徒勞勤苦。光潛取刀斷臂。置師前。師曰。諸佛最初求道。為法忘身。汝今斷臂吾前。求亦可矣。即易名慧可。可問曰。諸佛法印。可得聞乎。師曰。諸佛法印。匪從人得。曰我心未寧。乞師與安。曰將心來與汝安。曰覓心了不可得。師曰。與汝安心竟(據傳燈錄。謂神光年甫四十。而參達磨。又高僧傳謂。光參達磨六年。而一乘精究。則光參達磨。的［臺］在此年也)○釋明琛。經論雖富。而以徴難為心。深忌時之講者。初為屋子法誘人。次撰蛇勢法。以授學者。因同伴二人。止一林下。琛曰。我今內熱。便解衣赤臥。翻覆不定。須

【現代漢語翻譯】 氣。於是關閉房門，虔誠禮拜懺悔，日夜不停。直到四十歲那年年末，感覺耳朵腫痛。屋外有人說：『你的罪業已經消除乾淨，明天黑氣都會消散，兩耳會長出骨頭。』到那時，你就能活到七十四歲終老。○釋僧副，精通觀行。武帝在開善寺設立考室，等待他。有胡翼山神顯靈，將慧印三昧傳授給何規，說：『可以用這部經，為南平王進行為期二十一天的病行齋。』如果不明白，就去問僧副。後來拜訪僧副，果然是他所修行的法門。南平王於是進行齋祀，疾病便康復了。當年，僧副示寂（出自本傳）。○僧神光，聽說菩提達磨（Bodhidharma，禪宗始祖）在少林寺，於是前往那裡，早晚侍奉，卻沒聽到任何教誨和鼓勵。一天夜裡，下著大雪，神光站立不動，積雪沒過膝蓋。達磨憐憫地問道：『你長時間站在雪中，想要尋求什麼？』神光說：『只希望大慈悲的您，開啟甘露之門，廣度眾生。』達磨說：『諸佛的微妙之道，曠劫難遇，怎麼可以用小德小智，輕慢之心，想要希冀真正的佛法，只是徒勞勤苦。』神光偷偷取出刀，砍斷手臂，放在達磨面前。達磨說：『諸佛最初求道，爲了佛法忘記自身。你現在斷臂於我面前，你的求法之心也可以了。』於是改名為慧可（Huike，禪宗二祖）。慧可問道：『諸佛的法印，可以聽聞嗎？』達磨說：『諸佛的法印，不是從別人那裡得到的。』慧可說：『我的心還未安定，請您為我安心。』達磨說：『把你的心拿來，我為你安。』慧可說：『尋找心，卻找不到。』達磨說：『我已經為你安心了。』（根據《傳燈錄》記載，神光年僅四十歲，就參拜達磨。而《高僧傳》記載，神光參拜達磨六年，對一乘佛法精通研究。那麼神光參拜達磨，的確是在這一年。）○釋明琛，雖然精通經論，卻以挑剔辯難為樂，非常忌恨當時的講經者。起初用屋子法引誘人，接著撰寫蛇勢法，傳授給學者。一次和兩個同伴，停留在樹林下。明琛說：『我現在內心燥熱。』便脫掉衣服，赤身躺臥，翻來覆去，不安寧。

【English Translation】 Qi. Thereupon, he closed the room and performed repentance rituals, day and night without ceasing. By the end of his fortieth year, he felt swelling and pain in his ears. A person outside the door said, 'Your karma is exhausted, and tomorrow all the dark energy will be dispelled. Bones will grow in both ears.' At that time, he would live to the age of seventy-four. ○ Monk Fu, deeply versed in contemplation and practice. Emperor Wu established an examination hall at Kai Shan Temple to await him. The mountain god Hu Yi appeared and transmitted the Wisdom Seal Samadhi to He Gui, saying, 'You can use this sutra to conduct a twenty-one-day sick-person's fast for King Nanping.' If you don't understand, ask Monk Fu. Later, he visited Monk Fu and found that it was indeed the Dharma he practiced. King Nanping then performed the fast, and his illness was cured. That year, the master passed away (from the biography). ○ Monk Shenguang (Shenguang, later Huike), having heard that Bodhidharma (Bodhidharma, the founder of Zen Buddhism) was at Shaolin Temple, went there and served him morning and evening, but heard no teachings or encouragement. One night, it snowed heavily, and Shenguang stood motionless, the snow accumulating past his knees. Bodhidharma, taking pity, asked, 'What do you seek by standing in the snow for so long?' Shenguang said, 'I only wish that your great compassion would open the gate of nectar and widely liberate sentient beings.' Bodhidharma said, 'The subtle path of the Buddhas is rarely encountered in countless eons. How can you, with small virtue and wisdom, and a light and arrogant heart, hope to attain the true vehicle? It is only futile labor and hardship.' Shenguang secretly took a knife and cut off his arm, placing it before Bodhidharma. Bodhidharma said, 'The Buddhas initially sought the Way, forgetting themselves for the Dharma. Now you cut off your arm before me, your seeking is acceptable.' He then changed his name to Huike (Huike, the Second Patriarch of Zen). Huike asked, 'Can the Dharma seal of the Buddhas be heard?' Bodhidharma said, 'The Dharma seal of the Buddhas is not obtained from others.' Huike said, 'My mind is not yet at peace, please pacify it for me.' Bodhidharma said, 'Bring your mind to me, and I will pacify it for you.' Huike said, 'Searching for the mind, it cannot be found.' Bodhidharma said, 'I have already pacified your mind.' (According to the 'Transmission of the Lamp,' Shenguang was only forty years old when he visited Bodhidharma. And the 'Biographies of Eminent Monks' states that Shenguang visited Bodhidharma for six years and was proficient in the One Vehicle Dharma. Then Shenguang's visit to Bodhidharma was indeed in this year.) ○ Monk Mingchen, although rich in scriptures and treatises, delighted in criticism and debate, and deeply resented the lecturers of the time. Initially, he used the 'house method' to entice people, and then wrote the 'snake posture method' to teach students. Once, with two companions, he stayed under a forest. Mingchen said, 'I am now feeling internal heat.' He then took off his clothes and lay naked, tossing and turning, restless.

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臾兩足合為蛇尾。乃曰。我作蛇勢論。今報至矣。卿可上樹。蛇心若至。則有吞噬之緣。伴便上樹。奄便全身作蛇。惟頭未變。在地自打。欻作蟒頭。忽長五丈。舉首四視。目如火星。時諸蛇總至。相隨趣谷而去。其伴目驗斯報。至鄴說之(僧傳)。乙巳(六) (孝昌元)

敕法雲法師。為大僧正。于同泰寺。設千僧會。集眾演儀文。皆見所未聞○西域使還。獲佛爪發。發青紺色。以物伸之。隨物長短。放之則旋屈為螺○魏佛陀扇多(此云覺定)。內外博通。尤工藝術。至京譯經○達磨大師。道德孤高。緇白之眾。靡然趨向。其聲既振。遂聞于明帝。帝三屈詔命。師竟不下少林。帝高之。遂就錫二摩納袈裟金銀器物若干。師皆遜去。凡三返。帝終授之(正宗記)。丙午(七) (二)

昭明太子。于東宮。創惠義殿。招天下名僧居之。謂之法集之所○僧正慧超。自天監中。帝請為家僧。禮問殊積。嘗詔超受菩薩戒。屢請講法未啟。莊嚴寺園。接連南澗。因構起重房。晚年乃求解職。閉房養素。是年五月遷寂(本傳)○法師慧超。武帝敕為壽光學士。又敕與僧伽婆羅傳譯為筆受。講業盛化。是年卒(本傳)。丁未(大通元) (三)

敕延僧旻法師。住開善寺。在途以疾。留莊嚴寺。二月一

【現代漢語翻譯】 現代漢語譯本： 臾的兩隻腳合併成了蛇尾。於是說：『我過去做蛇的姿勢，如今報應來了。』你可上樹，蛇心如果發作，就會有被吞噬的可能。同伴便上了樹。臾全身變成了蛇，只有頭還沒變。在地上自己抽打，忽然變成了蟒蛇頭，一下子長到五丈長。抬起頭來四處看，眼睛像火星一樣。當時所有的蛇都來了，跟隨著他向山谷而去。他的同伴親眼看到了這種報應，到了鄴城說了這件事（僧傳）。乙巳年（六年）（孝昌元年） 皇帝下令任命法雲法師為大僧正，在同泰寺舉辦千僧齋會，聚集眾人演習儀軌，都是眾人從未見過的。西域使者回來，帶回了佛的指甲和頭髮。頭髮呈青紺色，用東西拉伸它，隨著東西的長短而變化。放開它，就又捲曲成螺狀。魏國的佛陀扇多（意思是覺定），內外學識都很淵博，尤其擅長藝術，到京城翻譯佛經。達磨大師，道德高尚，隱居不出，僧人和百姓都紛紛歸向他。他的名聲傳開后，傳到了明帝那裡。明帝三次下詔請他，大師始終不離開少林寺。明帝敬佩他，於是賜給他兩件摩納袈裟和一些金銀器物。大師都謙遜地推辭了，一共三次，明帝最終還是授予了他（正宗記）。丙午年（七年）（二年） 昭明太子在東宮建立了惠義殿，招攬天下的名僧居住，稱之為法集之所。僧正慧超，從天監年間開始，皇帝請他做家僧，禮遇非常優厚。曾經詔令慧超受菩薩戒，多次請他講法但沒有開始。莊嚴寺的園林，連線著南澗，因此建造了重房。晚年才請求辭去職務，閉門修行。這年五月圓寂（本傳）。法師慧超，武帝下令擔任壽光學士，又下令與僧伽婆羅（Sanghavarman）一起翻譯佛經並擔任筆受，講經事業非常興盛。這年去世（本傳）。丁未年（大通元年）（三年） 皇帝下令邀請僧旻法師，居住在開善寺。在路上因為生病，留在了莊嚴寺。二月一日

【English Translation】 English version: Yu's two feet merged into a snake's tail. Then he said, 'I used to imitate the posture of a snake, and now the retribution has come.' You should climb the tree; if the snake's nature arises, there will be a chance of being devoured.' His companion then climbed the tree. Yu transformed his whole body into a snake, except for his head, which remained unchanged. He thrashed himself on the ground, and suddenly his head became that of a python, instantly growing to a length of fifty feet. He raised his head and looked around, his eyes like fiery stars. At that time, all the snakes arrived and followed him towards the valley. His companion witnessed this retribution firsthand and told the story in Ye (from 'Biographies of Eminent Monks'). Yi Si Year (6th year) (Xiao Chang 1st year) An imperial edict appointed Dharma Master Fayun as the Great Sangharaja (chief monk), holding a gathering of a thousand monks at Tongtai Monastery, where they practiced rituals never before seen by the assembly. An envoy returning from the Western Regions brought back the Buddha's nail and hair. The hair was bluish-black in color, and when stretched, it would lengthen according to the object used. When released, it would curl back into a spiral shape. The Wei Dynasty's Buddhasanta (meaning 'Awakened Determination'), was learned in both internal and external matters, especially skilled in the arts, and came to the capital to translate scriptures. Dharma Master Bodhidharma, with his lofty morality and reclusive nature, attracted monks and laypeople alike. His reputation spread, reaching Emperor Ming. The Emperor issued three edicts inviting him, but the Master never left Shaolin Monastery. The Emperor admired him and bestowed upon him two monastic robes and several gold and silver items. The Master humbly declined them all, three times in total, but the Emperor ultimately granted them to him (from 'Records of the Orthodox Lineage'). Bing Wu Year (7th year) (2nd year) Crown Prince Zhaoming established the Huiyi Hall in the Eastern Palace, inviting renowned monks from across the land to reside there, calling it a place for the gathering of the Dharma. Sangharaja Huichao, from the Tianjian era, was invited by the Emperor to be his personal monk, receiving exceptional respect and courtesy. The Emperor once ordered Huichao to receive the Bodhisattva precepts and repeatedly requested him to lecture on the Dharma, but it did not commence. The gardens of Zhuangyan Monastery connected to the South Stream, so a double-storied building was constructed. In his later years, he requested to resign from his duties and secluded himself for cultivation. He passed away in the fifth month of this year (from 'Original Biography'). Dharma Master Huichao was appointed as a Scholar of Longevity and Learning by Emperor Wu, who also ordered him to translate scriptures with Sanghavarman, serving as the scribe. His lectures flourished. He passed away this year (from 'Original Biography'). Ding Wei Year (Datong 1st year) (3rd year) An imperial edict summoned Dharma Master Sengmin to reside at Kaisan Monastery. He fell ill on the way and stayed at Zhuangyan Monastery. February 1st

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日。卒于寺房。壽六十一。敕葬鐘山開善。師稟性謙和。好放生布施。無左道卜筮。不假託奇怪。君子皆景慕之。營居負販者。望風畏敬。聞其名者。偽夫正鄙夫立(本傳)○是春造同泰寺成○三月帝幸同泰寺舍身三日。始還宮(通鑑)○釋道穆。初入荊州神山。忽風雷震吼。蛇虎亂圍。穆心泰然。入定七日。蛇虎方隱。山神變形謝過云。是田伯王也。來請受戒。及施法式。諸毒潛亡。祭祀絕於膻辛。祈澤應時雲雨。如此靈異非一。居山三十餘年。道俗欽德(本傳)。戊申(二) (魏敬宗孝莊帝)(收)(永安元)

傅大士。苦行七年。弟子日眾。大士欲導群品。乃化妻子。鬻身助設大會。有沙門惠集。來愿為弟子。助大士教化○二月魏明帝崩。四月孝莊即位。造五所寺。刻萬佛像。己酉(中大通元) (二)

三月二十七日。法雲法師遷寂。壽六十三。二宮悲慟。敕給東園秘器。凡百喪事。皆從王府。下敕令葬定林寺側。立銘志云○九月癸巳。上幸同泰寺。設四部無遮大會。上釋御服。持法衣行清凈大舍。以便省為房。升講堂法座。為四部大眾。開涅槃經題。癸卯群臣。以錢一億萬。祈白三寶。奉贖皇帝。菩薩僧眾默許。百辟詣寺東門奉表。請還臨極。三請乃許(通鑑)○十月又設四部無遮大會

【現代漢語翻譯】 現代漢語譯本： 日。卒于寺房。壽六十一。敕葬鐘山開善。師稟性謙和，好放生布施，沒有旁門左道和占卜，不假借虛托怪異之事，君子都敬仰他。做生意的小民，望風畏懼敬佩他。聽到他名字的人，虛偽的人會變正直，粗鄙的人會自律（本傳）。 是年春天建造同泰寺完成。 三月，皇帝駕臨同泰寺舍身三天，之後才返回皇宮（通鑑）。 釋道穆，最初進入荊州神山，忽然風雷震動怒吼，蛇虎四處圍困。道穆內心泰然，入定七日，蛇虎才隱退。山神變形謝罪說：『我是田伯王啊，前來請求受戒，以及施捨法式。』各種毒物潛藏消失，祭祀不再用腥膻之物。祈求降雨時，應時降雨。這樣的靈異之事不止一件。在山中居住三十多年，僧俗都敬佩他的德行（本傳）。 戊申（二年）（魏敬宗孝莊帝）（收）（永安元）

傅大士，苦行七年，弟子日益增多。大士想要引導眾人，於是變賣妻子，出賣自身來幫助設立大會。有沙門（指出了家的男子）惠集，前來願意做弟子，幫助大士教化。 二月，魏明帝駕崩。四月，孝莊帝即位，建造五所寺廟，雕刻萬尊佛像。 己酉（中大通元）（二年）

三月二十七日，法雲法師圓寂，享年六十三歲。二宮都非常悲痛，下令供給東園秘器，所有喪事，都按照王府的規格辦理。下令安葬在定林寺旁邊，立碑銘記。 九月癸巳，皇上駕臨同泰寺，設定四部無遮大會（佛教的一種大型法會，不分貴賤，平等施捨）。皇上脫下御服，拿著法衣進行清凈大舍（佛教用語，指完全施捨），以便省作為房舍。登上講堂法座，為四部大眾開講《涅槃經》的題目。癸卯，群臣用一億萬錢，祈求白三寶（佛教指佛、法、僧），奉贖皇帝。菩薩僧眾默許。百官到寺廟東門奉上奏表，請求皇上返回朝廷處理政事。三次請求才被允許。 十月，又設定四部無遮大會。

【English Translation】 English version: On this day, he passed away in the temple residence at the age of sixty-one. An imperial edict ordered his burial at Kaishan Temple in Zhongshan. The master was naturally humble and kind, fond of releasing animals and giving alms. He did not engage in unorthodox practices or divination, nor did he resort to pretense or strange occurrences. Gentlemen all admired him. Petty merchants and vendors feared and respected him upon hearing of him. Those who heard his name would become upright if they were deceitful, and disciplined if they were vulgar (from his biography). In the spring of this year, the construction of Tongtai Temple was completed. In the third month, the emperor visited Tongtai Temple and dedicated himself for three days before returning to the palace (from Comprehensive Mirror). 釋道穆 Shi Daomu, initially entered the Shenshan Mountain in Jingzhou. Suddenly, wind and thunder roared, and snakes and tigers surrounded him. Daomu remained calm and entered meditation for seven days, after which the snakes and tigers retreated. The mountain god transformed and apologized, saying, 'I am Tian Bowang. I have come to request ordination and the bestowal of Dharma practices.' All poisons disappeared, and sacrifices ceased to use tainted offerings. When rain was prayed for, it came in due time. Such miraculous events were numerous. He resided in the mountain for over thirty years, and both monks and laypeople admired his virtue (from his biography). 戊申 Wu-shen (Year 2) (Emperor Jingzong Xiaozhuang of Wei) (Shou) (Yong'an Era 1)

傅大士 Fu Dashi practiced asceticism for seven years, and his disciples increased daily. Dashi, desiring to guide the masses, sold his wife and children and himself to help establish a grand assembly. The Shramana (Buddhist monk) Hui Ji came, willing to become a disciple and assist Dashi in his teachings. In the second month, Emperor Ming of Wei passed away. In the fourth month, Emperor Xiaozhuang ascended the throne, building five temples and carving ten thousand Buddha images. 己酉 Ji-you (Zhong Datong Era 1) (Year 2)

On the twenty-seventh day of the third month, Dharma Master Fayun passed away at the age of sixty-three. Both palaces mourned deeply, and an imperial edict provided secret instruments from the Eastern Garden. All funeral arrangements were conducted according to the standards of a royal court. An edict was issued to bury him beside Dinglin Temple and erect a memorial inscription. In the ninth month, on Gui-si day, the Emperor visited Tongtai Temple and held a Four-Part Unobstructed Assembly (a large Buddhist gathering where offerings are made equally to all, regardless of status). The Emperor removed his imperial robes, took up the Dharma robe, and performed a pure offering of great generosity, using his savings as lodging. He ascended the Dharma seat in the lecture hall and began lecturing on the topic of the Nirvana Sutra for the four-part assembly. On Gui-mao day, the court officials used one hundred million coins to beseech the Three Jewels (Buddha, Dharma, Sangha), offering to redeem the Emperor. The Bodhisattva Sangha silently agreed. The officials went to the east gate of the temple to present a memorial, requesting the Emperor to return to the court to handle affairs of state. Only after three requests was he permitted. In the tenth month, another Four-Part Unobstructed Assembly was held.

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。道俗五萬人。會畢。十一月上還宮。大赦改元○達磨大師。默坐九年。學者益眾。至是忽謂其徒曰。吾西返之時至矣。汝等盍言所得。道副曰。如我所見。不執文字。不離文字。而為道用。師曰。汝得吾皮。尼總持曰。我見如慶喜見阿閦佛國。一見更不再見。師曰。汝得吾肉。道育曰。四大本空。五陰非有。而我見處。無一法可得。師曰。汝得吾骨。慧可禮三拜。依位而立。師曰。汝得吾隨。即顧謂可曰。世尊正法眼藏。展轉授吾。吾今付汝。吾滅后二百餘年。衣止不傳。法周沙界。潛符密契。千萬有餘。汝當闡化。勿輕未悟。一念回機。便同本有。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。乃往禹門千聖寺。十月初五日。端坐而逝。壽一百五十歲。門人奉全身。葬熊耳山定林寺。明年。魏使宋云。西域回。遇師于蔥嶺。手攜只履。翩翩獨逝。云問師何往。曰西天去。且云。汝主已厭世。及云歸朝。具奏其事。莊帝有旨。令啟壙。唯空棺只履存焉。舉朝驚歎。奉詔取履供養。梁武聞師顯化。親制碑刻之鐘山。其末云。嗟乎見之不見。逢之不逢。今之古之。悔之恨之。朕雖一介凡夫。敢師之於后云。至唐代宗。謚師曰圓覺大師(據普燈紀。此年入滅也。正宗則謂終於戊申。而五燈會元通論。謂魏

【現代漢語翻譯】 道俗五萬人（僧人和俗人共五萬人）參加了法會。法會結束后，十一月返回宮中，大赦天下，改年號。 達磨大師（Bodhidharma）默坐九年，求學者越來越多。這時，他忽然對弟子們說：『我返回西天的時候到了，你們何不說說各自的所得？』 道副說：『依我所見，不執著于文字，也不脫離文字，而是爲了道而運用文字。』 師父說：『你得到了我的皮。』 尼總持說：『我所見如同慶喜（Ananda）見到阿閦佛國（Akshobhya Buddha's Pure Land），一見之後便不再見。』 師父說：『你得到了我的肉。』 道育說：『四大（地、水、火、風）本來是空，五陰（色、受、想、行、識）並非實有，而我所見之處，沒有一法可以得到。』 師父說：『你得到了我的骨。』 慧可（Huike）行了三個禮拜，然後回到自己的位置站立。師父說：『你得到了我的髓。』 隨即回頭對慧可說：『世尊（釋迦牟尼佛，Sakyamuni Buddha）的正法眼藏（the Eye-Treasury of the True Dharma），輾轉傳授給我，我現在交付給你。我滅度后二百多年，衣缽（袈裟和缽盂，symbols of Dharma transmission）停止傳授，佛法遍及整個世界，秘密的印證，超過千萬。你應當弘揚佛法，不要輕視那些尚未開悟的人。一念之間迴轉心機，便與本來具有的佛性相同。聽我的偈語：我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開放五片花瓣，結果自然成就。』 於是前往禹門千聖寺，十月初五日，端坐而逝，享年一百五十歲。門人安葬了他的全身在熊耳山定林寺。第二年，魏國的使者宋云（Song Yun）從西域返回，在蔥嶺（Pamir Mountains）遇見達磨大師，他手裡拿著一隻鞋子，獨自翩翩離去。宋云問大師要去哪裡，大師說去西天。並且說：『你的君主已經厭世了。』 等到宋云回朝，詳細地稟告了這件事。莊帝（Emperor Zhuang）下旨，命人打開墳墓，只見空棺和一隻鞋子存在。朝廷上下都感到驚歎，奉旨將鞋子取來供養。梁武帝（Emperor Wu of Liang）聽聞達磨大師顯靈，親自撰寫碑文刻在鐘山（Mount Zhong）。碑文末尾寫道：『唉，見而不見，逢而不逢。今之古之，悔之恨之。朕雖然只是一介凡夫，也敢於傚法於後世。』 到了唐代宗（Emperor Daizong of Tang），追諡達磨大師為圓覺大師（Yuanjue Dashi）。（根據《普燈紀》記載，達磨大師於此年入滅。而《正宗》則說是終於戊申年，而《五燈會元通論》則認為是魏。

【English Translation】 Five myriads of Daoists and laypeople attended the assembly. After the assembly, in November, he returned to the palace, granting a general amnesty and changing the era name. Dharma Master (Bodhidharma) sat in silent meditation for nine years, and the number of those seeking knowledge increased. At this time, he suddenly said to his disciples, 'The time for me to return to the Western Regions has come. Why don't you all speak of what you have attained?' Daofu said, 'According to my view, I do not cling to words, nor do I depart from words, but I use words for the sake of the Dao.' The Master said, 'You have obtained my skin.' Ni Zongchi said, 'My view is like Ananda seeing the Akshobhya Buddha's Pure Land; once seen, it is never seen again.' The Master said, 'You have obtained my flesh.' Daoyu said, 'The Four Great Elements (earth, water, fire, and wind) are originally empty, and the Five Skandhas (form, feeling, perception, mental formations, and consciousness) are not real, and in my view, there is not a single dharma that can be obtained.' The Master said, 'You have obtained my bones.' Huike bowed three times and then stood in his place. The Master said, 'You have obtained my marrow.' Then he turned to Huike and said, 'The World-Honored One's (Sakyamuni Buddha) Eye-Treasury of the True Dharma has been transmitted to me in turn, and I now entrust it to you. More than two hundred years after my passing, the robe and bowl (symbols of Dharma transmission) will cease to be transmitted, and the Dharma will pervade the entire world, with secret confirmations exceeding tens of millions. You should propagate the Dharma and not despise those who have not yet awakened. With a single thought turning the mind, it is the same as the originally inherent Buddha-nature. Listen to my verse: I originally came to this land to transmit the Dharma to save deluded beings. One flower opens with five petals, and the fruit naturally ripens.' Then he went to the Thousand Saints Temple at Yumen, and on the fifth day of the tenth month, he passed away in a seated posture, at the age of one hundred and fifty years. His disciples buried his entire body at Dinglin Temple on Mount Xiong'er. The following year, the Wei envoy Song Yun returned from the Western Regions and met Dharma Master in the Pamir Mountains, carrying only one shoe in his hand, walking away alone. Song Yun asked the Master where he was going, and the Master said he was going to the Western Heaven. And he said, 'Your ruler is already tired of the world.' When Song Yun returned to the court, he reported the matter in detail. Emperor Zhuang issued an edict ordering the tomb to be opened, and only an empty coffin and one shoe were found. The entire court was amazed and ordered the shoe to be taken and offered as a tribute. Emperor Wu of Liang heard of Dharma Master's manifestation and personally wrote an inscription on Mount Zhong. The inscription ends with: 'Alas, seeing without seeing, meeting without meeting. Past and present, regretting and hating. Although I am only a humble man, I dare to emulate him for future generations.' During the reign of Emperor Daizong of Tang, Dharma Master was posthumously named Yuanjue Dashi (Great Master of Perfect Enlightenment). (According to the 'Pudeng Ji', Dharma Master entered Nirvana in this year. However, the 'Zhengzong' says it was in the year of Wushen, while the 'Wudeng Huiyuan Tonglun' believes it was during the Wei Dynasty.

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文丙辰大統二年終以丁未至梁而等也。傳燈謂太和十九年卒者。訛也。太和在天監前數十年。蓋集傳燈時。以寶林為據。失之稽考。故差之特甚)。庚戌(二) (三)

貞節處士庾詵卒。遠近皆聞空中唱云。處士已生彌陀凈域。辛亥(三) (魏)(二月節閔帝恭改元普泰十月安定王　改元中興)

四月昭明太子(統)卒。太子五歲。遍誦五經。十二歲。于內省決獄平允。帝既留心內典。躬自講說。太子亦天性好佛。凡釋部經論。披覽略遍。撰次法事儀注。及立三諦等義。自出宮二十年。不畜聲樂。唯法為樂。至是感疾而終。天下哭之。如喪其親焉(梁史)○十月。武帝幸同泰寺。講涅槃經。凡七日。始還宮○魏釋僧照。喜觀靈蹟。入滎山洞穴見神僧。眉長丈餘。與共談論。仍以梨棗令啖。次旦辭出。重往莫測其處(本傳)。壬子(四) (孝武帝永熙元)

約法師。夢舊宅華麗。仍發願造寺。詔乃號為大生○魏四月孝武帝(修)即位。造陟𡵆寺。供僧講法○僧稠禪師。初受道房禪法。入山習定數年。復詣少林寺。跋陀更授深要。乃住嵩岳寺。僧有百人。泉水才足。忽有婦人。弊衣坐階。聽僧誦經。眾呵遣之。婦有慍色。以足踏泉。泉即竭。身亦不現。眾以告稠。稠三呼優婆夷。神乃出。

【現代漢語翻譯】 現代漢語譯本： 文丙辰年，大統二年結束，丁未年到達梁朝，等等。 《傳燈錄》中說太和十九年去世是錯誤的。太和年號在天監年號前幾十年。大概是編撰《傳燈錄》時，以寶林寺為依據，沒有仔細考證，所以差別很大）。庚戌年（二年）（三年） 貞節處士庾詵去世。遠近的人都聽到空中傳來聲音說：『庾詵已經往生到彌陀凈土。』辛亥年（三年）（魏）（二月，節閔帝元恭改年號為普泰，十月，安定王元朗改年號為中興） 四月，昭明太子（蕭統）去世。太子五歲時，就能背誦五經。十二歲時，在內省處理案件，判斷公正允當。皇帝（梁武帝）既留心佛法經典，親自講說，太子也天性喜好佛法。凡是佛教的經論，都廣泛閱讀。撰寫整理法事儀注，以及創立三諦等義。自從離開宮殿二十年，不蓄養聲樂，只以佛法為樂。到這時因病去世，天下百姓都為他哭泣，如同死了親人一樣（《梁書》記載）。十月，武帝到同泰寺，講《涅槃經》，共七天，才返回皇宮。魏國的僧人僧照，喜歡觀看靈蹟，進入滎山洞穴，見到神僧，眉毛長一丈多，與他共同談論佛法，並用梨和棗給他吃。第二天早上告辭離開，再次前往就找不到那個地方了（《本傳》記載）。壬子年（四年）（孝武帝元修永熙元年） 約法師夢見舊宅華麗，於是發願建造寺廟，皇帝下詔命名為大生寺。魏國四月，孝武帝（元修）即位，建造陟岵寺，供養僧人講經說法。僧稠禪師，最初接受道房禪師的禪法，入山習定數年，又到少林寺，跋陀禪師更傳授深奧的禪法。於是住在嵩岳寺，僧人有一百人，泉水才夠用。忽然有個婦人，穿著破舊的衣服坐在臺階上，聽僧人誦經。眾人呵斥驅趕她，婦人面露慍色，用腳踩泉水，泉水立刻枯竭，婦人也消失不見。眾人把這件事告訴僧稠，僧稠三次呼喚優婆夷（Upasika，女居士），神才出現。

【English Translation】 English version: In the year Wen Bingchen, the second year of Datong ended, and in the year Dingwei, he arrived in Liang, and so on. The statement in 'Transmission of the Lamp' that he died in the nineteenth year of Taihe is an error. The Taihe era was several decades before the Tianjian era. It is likely that when compiling 'Transmission of the Lamp', it was based on Baolin Temple, and there was a lack of careful examination, so the difference is particularly large). Gengxu (2) (3) The virtuous recluse Yu Shen died. People near and far heard a voice in the air saying, 'Yu Shen has been reborn in Amitabha's (Amitabha, Buddha of Infinite Light) Pure Land.' Xinhai (3) (Wei) (In the second month, Emperor Jiemin Yuan Gong changed the era name to Putai, and in the tenth month, Prince An Ding Yuan Lang changed the era name to Zhongxing) In April, Crown Prince Zhaoming (Xiao Tong) died. When the Crown Prince was five years old, he could recite the Five Classics. At the age of twelve, he judged cases fairly and appropriately in the inner province. The Emperor (Emperor Wu of Liang) was attentive to Buddhist scriptures and personally lectured on them. The Crown Prince also had a natural fondness for Buddhism. He extensively read all Buddhist scriptures and treatises. He compiled and arranged the rituals for Buddhist ceremonies and established the meaning of the Three Truths (Three Truths). Since leaving the palace for twenty years, he did not keep music and entertainment, but only took Dharma as his joy. At this time, he died of illness, and the people of the world mourned him as if they had lost a relative (recorded in the 'Book of Liang'). In October, Emperor Wu went to Tongtai Temple to lecture on the 'Nirvana Sutra' for seven days before returning to the palace. The Wei monk Sengzhao liked to observe miraculous traces. He entered a cave in Mount Ying and saw a divine monk with eyebrows more than ten feet long. He discussed the Dharma with him and was given pears and dates to eat. The next morning, he bid farewell and left, but when he went again, he could not find the place (recorded in 'His Biography'). Renzi (4) (First year of Yongxi of Emperor Xiaowu Yuan Xiu) Dharma Master Yue dreamed of his old house being magnificent, so he vowed to build a temple, and the emperor ordered it to be named Dasheng Temple. In April of Wei, Emperor Xiaowu (Yuan Xiu) ascended the throne and built Zhihu Temple, providing for monks to lecture on the Dharma. Chan Master Sengchou initially received the Chan Dharma from Chan Master Daofang, practiced meditation in the mountains for several years, and then went to Shaolin Temple, where Chan Master Batuo further imparted profound Chan teachings. He then resided in Songyue Temple, where there were a hundred monks, and the spring water was barely enough. Suddenly, a woman, wearing tattered clothes, sat on the steps, listening to the monks reciting scriptures. The crowd scolded and drove her away. The woman showed a displeased expression and stepped on the spring water, and the spring water immediately dried up, and the woman disappeared. The crowd told Sengchou about this, and Sengchou called out three times 'Upasika (Upasika, female lay devotee)', and the spirit then appeared.

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稠謂曰。眾僧行道。宜加擁護。婦即以足撥于故泉。水即上涌。后詣懷州西王屋山修定。聞兩虎交鬥。乃以錫杖中解。各散而去。后又移止青羅山。懷州馬頭山。魏明帝三召不出。乃就山送供。至是魏孝武召之不出。于尚書谷。為立禪室。集徒供養(本傳)。癸丑(五) (二)

二月二十六日。帝幸同泰寺。講金剛經。設道俗無遮大會。自皇太子王侯已下百官。六百九十八人。義學僧等一千人。晝則同心聽受。夜則更述制義。其餘僧尼道士女冠居士五眾。及外國使人。三十一萬九千六百四十二人。又武衛宿直。複數萬人。先是志公。于天監初。自持一麈尾扇。及鐵錫杖奉上。上亦未喻其意。至是三十餘年。乃鳴錫升堂。執扇講說者。抑有冥符。是講也。東儲啟請。止許七日。諸僧鉆仰。欲罷不能。更延二七。而請益之。眾喁喁不已。乃終於三七。解講之辰。正殿大像。忽放光明。左右菩薩。續復放光。帝躬虔禮。大眾咸矚。帝舍施錢銀絹物。直一千九十六萬。皇太子。奉寶經函。又施僧錢絹。直三百四十三萬。六宮所舍。二百七十萬。時朝臣。至於民庶。並各隨喜。又錢一千一百一十四萬。上躬自菲薄。器同土簋。寒暑被襲。莫非大布。所居便殿。不能方丈。傍無侍衛。顧無玩物。左右唯經書卷軸。所對但

【現代漢語翻譯】 現代漢語譯本： 稠（Chóu，人名）說道：『眾僧修行，應該加以保護。』婦人就用腳撥動舊泉眼，水立刻涌出。後來前往懷州（Huái Zhōu，地名）西王屋山（Xī Wáng Wū Shān，地名）修行。聽到兩隻老虎爭鬥，就用錫杖從中調解，老虎各自散去。後來又遷到青羅山（Qīng Luó Shān，地名）、懷州馬頭山（Mǎ Tóu Shān，地名）。魏明帝（Wèi Míng Dì，人名）多次召見都不去，於是就在山中供養他。到了魏孝武帝（Wèi Xiào Wǔ Dì，人名）召見也不去，于尚書谷（Shàng Shū Gǔ，地名）為他建立禪室，聚集徒眾供養（見《本傳》）。癸丑年（癸丑(五) (二)，時間）。

二月二十六日，皇帝駕臨同泰寺（Tóng Tài Sì，寺廟名），講解《金剛經》（Jīngāng Jīng，佛經名），設定道俗無遮大會（Dào Sú Wú Zhē Dà Huì，一種佛教法會）。從皇太子、王侯以下的百官，共六百九十八人，義學僧等一千人，白天一同聽講，晚上則輪流闡述義理。其餘僧尼、道士、女冠、居士五眾，以及外國使者，共三十一萬九千六百四十二人。又有武衛宿直的士兵，也有數萬人。此前，志公（Zhì Gōng，人名）在天監（Tiān Jiān，年號）初年，親自拿著一柄麈尾扇（zhǔ wěi shàn，一種扇子）和鐵錫杖（tiě xī zhàng，僧人用的法器）獻上，皇帝當時還不明白他的意思。到這時已經三十多年了，志公鳴響錫杖登上講堂，拿著扇子講說，其中自有暗合之處。這次講經，東宮太子請求，只允許七天。眾僧渴望聽講，想要停止也不能，於是又延長了二七天。眾人求益之心，唸唸不絕，最終講了三七天。結束講經的那天，正殿的大佛像，忽然放出光明，左右的菩薩像，也接連放出光明。皇帝親自虔誠禮拜，大眾都注目觀看。皇帝舍施錢銀絹物，價值一千零九十六萬。皇太子奉獻寶經函，又施捨給僧人錢絹，價值三百四十三萬。六宮所舍，二百七十萬。當時朝臣，以至於百姓，都各自隨喜佈施，又捐錢一千一百一十四萬。皇帝自身生活簡樸，器皿如同土簋，寒暑所穿的衣服，沒有不是粗布做的。所居住的便殿，不能達到方丈的大小。旁邊沒有侍衛，身邊沒有玩物。左右只有經書卷軸，所面對的只有。

【English Translation】 English version: Chou (Chóu, a name) said: 'The monks practicing the Dharma should be protected.' The woman then stirred the old spring with her foot, and water immediately gushed forth. Later, she went to Xiwangwu Mountain (Xī Wáng Wū Shān, a place name) in Huaizhou (Huái Zhōu, a place name) to cultivate meditation. Hearing two tigers fighting, she used her tin staff to mediate between them, and the tigers dispersed. Later, she moved to Qingluo Mountain (Qīng Luó Shān, a place name) and Matou Mountain (Mǎ Tóu Shān, a place name) in Huaizhou. Emperor Ming of Wei (Wèi Míng Dì, a name) summoned her many times, but she did not go, so he provided offerings to her in the mountains. When Emperor Xiaowu of Wei (Wèi Xiào Wǔ Dì, a name) summoned her, she still did not go, so a meditation room was built for her in Shangshu Valley (Shàng Shū Gǔ, a place name), and disciples were gathered to make offerings (see 'Biography'). Year Guichou (癸丑(五) (二), time).

On the twenty-sixth day of the second month, the Emperor visited Tongtai Temple (Tóng Tài Sì, temple name) to lecture on the 'Diamond Sutra' (Jīngāng Jīng, Sutra name) and held an Unobstructed Great Assembly for both clergy and laity (Dào Sú Wú Zhē Dà Huì, a type of Buddhist assembly). From the Crown Prince and princes down to the officials, a total of six hundred and ninety-eight people, and one thousand monks and scholars, listened attentively during the day and took turns expounding the meaning at night. The remaining monks, nuns, Taoists, female Taoist priests, laypeople of the five orders, and foreign envoys, totaled three hundred and nineteen thousand six hundred and forty-two people. There were also tens of thousands of soldiers on guard duty. Previously, Zhi Gong (Zhì Gōng, a name) had personally presented a duster fan (zhǔ wěi shàn, a type of fan) and an iron tin staff (tiě xī zhàng, a monk's staff) at the beginning of the Tianjian era (Tiān Jiān, reign title), but the Emperor did not understand his intention at the time. Now, more than thirty years later, Zhi Gong rang his tin staff and ascended the lecture hall, lecturing with the fan in hand, which had a hidden significance. During this lecture, the Crown Prince requested that it only last for seven days. The monks were eager to listen, and could not bear to stop, so it was extended for another fourteen days. The crowd's desire for knowledge was unceasing, and the lecture finally lasted for twenty-one days. On the day the lecture ended, the great Buddha statue in the main hall suddenly emitted light, and the Bodhisattva statues on the left and right also emitted light in succession. The Emperor personally prostrated in reverence, and the masses all watched attentively. The Emperor donated money, silver, and silk, worth one million and ninety-six thousand. The Crown Prince offered a precious sutra box and also donated money and silk to the monks, worth three million and forty-three thousand. The donations from the six palaces amounted to two million and seventy thousand. At that time, the court officials and the common people all made donations according to their means, donating another one million one hundred and fourteen thousand. The Emperor himself lived a simple life, with utensils like earthen bowls, and clothes made of coarse cloth in both hot and cold weather. The side hall where he lived was not even the size of a square zhang. There were no guards beside him, and no playthings around him. Only scriptures and scrolls were on his left and right, and only those were what he faced.

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香爐錫杖。昧旦坐朝。日旴乃息。夜尋法寶。明發不寐。所利唯人。所約唯己。誠起居之常事。禁中之實錄(弘明集蕭子顯撰序)。甲寅(六) (西魏孝武永熙三)(帝西奔長安依宇文泰是冬崩) (東魏孝靜天平元)(十月高歡立帝遷都於鄴)

傅大士。遣弟子傅暀。詣闕奉書。有詔赴闕。以閏十二月到闕。帝聞大士神異。預鎖諸門。大士已知。預作大木槌一雙。先扣一門。諸門悉啟。直入善言殿。唱拜不從。徑登西國所貢寶榻。此榻唯昭明太子。智者法師。洎大士得坐耳。帝問大士師事從誰。答曰。從無所從。師無所師。事無所事。設食竟。遂還鐘山定林寺。詔令資給(大士錄)。乙卯(大同元) (文帝)(寶炬)(大統元) (二)

三月上幸同泰寺。遂停寺省。講三慧經。詔特為傅大士。別設一榻○四月解講。大赦改元。是夜同泰寺浮圖災。上曰此魔也。遂再起十二層。倍增往日○智者慧約國師。壽八十四。夏六十三。飯餌松木三十餘年。布艾為衣。過七十載。鳴謙立操。擅望當時。是年九月六日示疾。神識怡愉。了無痛惱。至十六日。敕遣舍人徐儼參疾。答云。今夜當去。五鼓異香滿室。左右肅然。乃曰。夫生有死。自然常數。勤修念慧。忽起亂想。言畢合掌。便入涅槃。帝素服臨喪

【現代漢語翻譯】 現代漢語譯本 香爐錫杖：早晨天不亮就上朝，太陽升起后才休息。夜晚尋覓佛法，天亮后也不睡覺。所做的一切都爲了他人，約束的只有自己。這確實是日常的事務，也是宮廷中的真實記錄（《弘明集》蕭子顯撰序）。甲寅年（西魏孝武帝永熙三年）（孝武帝西奔長安，依附宇文泰，是年冬天去世）（東魏孝靜帝天平元年）（十月，高歡擁立孝靜帝，遷都到鄴城）。

傅大士派遣弟子傅暀前往都城奉上書信。皇帝下詔讓他進宮。閏十二月到達都城。皇帝聽說傅大士的神奇之處，預先鎖上各道宮門。傅大士早已知曉，預先準備了一雙大木槌。先敲擊一道宮門，所有的宮門都打開了。直接進入善言殿，不按照禮儀跪拜。徑直登上西域進貢的寶榻。這張寶榻只有昭明太子、智者法師以及傅大士才能坐。皇帝問傅大士的老師是誰。回答說：『無所從，無所師，事無所事。』用齋完畢后，就回到鐘山定林寺。皇帝下詔供給所需。（《大士錄》）。乙卯年（大同元年）（文帝）（寶炬）（大統元年）（二年）。

三月，皇帝駕臨同泰寺。於是停留在寺廟中處理政事，講解《三慧經》。皇帝特意為傅大士另外設定一個坐榻。四月，停止講經，大赦天下，改年號。這天晚上，同泰寺的佛塔發生火災。皇帝說：『這是魔所為。』於是再次建造十二層佛塔，比原來增加了一倍。智者慧約國師，享年八十四歲，僧臘六十三年。以松木為食三十多年，用粗布和艾草做衣服，超過七十年。以謙虛立身，操守高尚，在當時享有盛名。這年九月六日生病，神識清醒愉悅，沒有絲毫痛苦。到十六日，皇帝派遣舍人徐儼去探望病情。慧約回答說：『今晚就要走了。』五更時分，整個房間充滿異香，左右侍從都肅然起敬。於是說：『生有死是自然的常數，勤奮修行念慧，忽然生起雜亂的想法。』說完合掌，便進入涅槃。皇帝身穿素服參加喪禮。

【English Translation】 English version Incense burner and tin staff: Attending court before dawn, resting after sunrise. Seeking the Dharma at night, staying awake at daybreak. Benefiting only others, restraining only oneself. These are indeed the constant affairs and the true records of the palace (Preface by Xiao Zixian in 'Hongming Ji'). Jia Yin year (3rd year of Yongxi of Emperor Xiaowu of Western Wei) (Emperor Xiaowu fled west to Chang'an, relying on Yuwen Tai, and died in the winter of that year) (1st year of Tianping of Emperor Xiaojing of Eastern Wei) (In October, Gao Huan established Emperor Xiaojing and moved the capital to Ye).

Layman Fu (Fu Dashi) sent his disciple Fu Wang to the capital to present a letter. The emperor issued an edict summoning him to the palace. He arrived at the capital in the intercalary twelfth month. The emperor, having heard of the miraculous abilities of Layman Fu, had all the palace gates locked in advance. Layman Fu already knew this and prepared a pair of large wooden mallets. He first knocked on one gate, and all the gates opened. He went straight into the Shanyan Hall, not following the etiquette of bowing. He directly ascended the precious couch presented by the Western Regions. Only Prince Zhaoming, Dharma Master Zhiyi (Zhizhe), and Layman Fu were able to sit on this couch. The emperor asked Layman Fu who his teacher was. He replied, 'I follow no one, I learn from no one, I serve no one.' After the meal, he returned to Dinglin Temple on Zhong Mountain. The emperor issued an edict to provide for his needs (Records of Layman Fu). Yi Mao year (1st year of Datong) (Emperor Wen) (Baoju) (1st year of Datong) (2nd year).

In the third month, the emperor visited Tongtai Temple. He then stayed at the temple to handle state affairs and lectured on the 'Three Wisdom Sutra' (San Hui Jing). The emperor specially set up a separate couch for Layman Fu. In the fourth month, he stopped lecturing, granted a general amnesty, and changed the reign title. That night, the pagoda of Tongtai Temple caught fire. The emperor said, 'This is the work of demons.' So he rebuilt the twelve-story pagoda, doubling its original size. National Teacher Huirue (Huiyue), the wise one, lived to the age of eighty-four, with sixty-three years as a monk. He ate pine wood for more than thirty years and wore clothes made of coarse cloth and mugwort for over seventy years. He established himself with humility and high moral character, enjoying great reputation at the time. On the sixth day of the ninth month of that year, he fell ill, his mind clear and joyful, without any pain. On the sixteenth day, the emperor sent attendant Xu Yan to inquire about his condition. Huirue replied, 'I will be leaving tonight.' At the fifth watch, the entire room was filled with a strange fragrance, and the attendants were all respectful. Then he said, 'Birth and death are natural constants. Diligently cultivate mindfulness and wisdom, and suddenly arise chaotic thoughts.' After saying this, he put his palms together and entered Nirvana. The emperor attended the funeral in plain clothes.

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。哭之悲慟。輟朝二十一日。其月二十九日。詔葬于獨龍山志公墓左。又從約受戒者數萬人。皆服緦麻。哭送至塔。又臨終夜。所乘青牛。忽然鳴吼。淚下交流。至葬日。敕使牽之部。從發寺至山。吼淚不息。又建塔之始。白鶴一雙。繞墳鳴唳。聲甚哀婉。葬后三日。欻然永逝(本傳)○西魏文帝(寶炬)。是年造般若寺。帝每運慈悲。常行信舍。拯溺孤老。供給病僧。口誦法華。身持凈戒。起七覺殿。為四禪室。供養無輟。檀忍不窮(卞正)○東魏菩提流支。至是譯經三十九部。共一百二十七卷(釋教錄)。丙辰(二) (二)(四月甘露降秋谷不熟民饑死者半) (三)

劉勰博通經論。凡寺塔名僧碑碣。皆出其手。累官通事舍人。表求出家。先燔須自誓。帝嘉之。賜法名惠地(南史)○敕改約法師所居竹山裡。為智者里○西魏丞相宇文泰。興隆釋典。崇重大乘。雖攝萬機。常闡三寶。第內常供百法師。尋討經論。講摩訶衍。命釋曇顯。撰眾經要二十二卷。及一百二十法門。丁巳(三) (三) (四)

釋植相。習苦行。一食常坐。正心佛理。時有法愛。炫道術現神。來怖于相。相不動。而愛求懺悔。又寄宿道館。道徒不延。而群虎奔吼。道士乃從受菩薩戒。又見人垂釣。勸止不從。即唾水中

【現代漢語翻譯】 哭聲悲慟，朝廷因此停朝二十一日。當月二十九日，下詔將他安葬在獨龍山志公（Zhi Gong，一位僧侶的名字）墓的左側。此外，跟隨他受戒的信徒有數萬人，都穿著粗麻喪服，哭送他到塔。臨終之夜，他所乘的青牛忽然鳴叫，淚流不止。到安葬那天，皇帝敕令使者牽著這頭牛跟隨送葬隊伍，從寺廟到山間，牛的鳴叫和流淚都沒有停止。建造塔的時候，有一對白鶴繞著墳墓鳴叫，聲音非常哀婉。安葬三天後，這對白鶴忽然飛走，不再回來（出自本傳）。 西魏文帝（Wen Di，西魏的皇帝）（寶炬（Bao Ju，文帝的名字））在這一年建造了般若寺（Bore Si，寺廟的名字）。文帝常常懷有慈悲之心，經常佈施，救濟溺水者、孤寡老人，供給生病的僧侶。口中誦讀《法華經》（Fa Hua Jing，佛教經典的名字），身體力行持守清凈的戒律。建造七覺殿（Qi Jue Dian，殿的名字），設定四禪室（Si Chan Shi，禪房的名字），供養從不間斷，佈施和忍耐沒有窮盡（出自卞正（Bian Zheng，人名）的記載）。 東魏菩提流支（Bodhi Ru Zhi，一位僧侶的名字）到這時翻譯了三十九部經書，共一百二十七卷（出自《釋教錄》（Shi Jiao Lu，佛教典籍目錄的名字））。丙辰年（這一年發生了四月降甘露，秋收穀物歉收，百姓飢餓死亡過半的災難）。 劉勰（Liu Xie，人名）博學多才，精通經書和論著。所有寺廟的塔、著名僧侶的碑文，都出自他的手筆。歷任通事舍人（Tong Shi She Ren，官名）。上表請求出家，先燒掉頭髮以表明決心，皇帝嘉許了他，賜予法名惠地（Hui Di，法號）。皇帝下令將約法師（Yue Fa Shi，一位僧侶的名字）所居住的竹山裡（Zhu Shan Li，地名）改為智者里（Zhi Zhe Li，地名）。西魏丞相宇文泰（Yuwen Tai，人名）興隆佛教，崇尚大乘佛教。雖然處理各種政務，但經常闡揚三寶（San Bao，佛教用語，指佛、法、僧）。府邸內經常供養上百位法師，研討經書和論著，講解摩訶衍（Mohe Yan，佛教用語，指大乘）。命令釋曇顯（Shi Tan Xian，一位僧侶的名字）撰寫《眾經要》（Zhong Jing Yao，經書的名字）二十二卷，以及《一百二十法門》（Yi Bai Er Shi Fa Men，佛教典籍的名字）。丁巳年。 釋植相（Shi Zhi Xiang，一位僧侶的名字）習慣於苦行，每天只吃一頓飯，經常端坐，以純正的心態研究佛理。當時有個叫法愛（Fa Ai，人名）的人，炫耀道術，顯現神通，來恐嚇釋植相，釋植相毫不動搖。法愛於是請求懺悔。釋植相又寄宿在道觀里，道觀的人不接納他，一群老虎卻奔跑吼叫。道士於是向釋植相請求受菩薩戒（Pu Sa Jie，佛教戒律的名字）。釋植相又看見有人在釣魚，勸阻他不聽，就朝水裡吐唾沫。

【English Translation】 The wailing was heart-wrenching, and the court suspended sessions for twenty-one days. On the twenty-ninth day of that month, an edict was issued to bury him to the left of Zhi Gong's (name of a monk) tomb on Mount Dulong. Furthermore, tens of thousands of followers who had received precepts from him all wore coarse hemp mourning clothes and wept as they escorted him to the pagoda. On the night of his death, the blue ox he rode suddenly bellowed, tears streaming down its face. On the day of the burial, the emperor ordered an envoy to lead the ox from the temple to the mountain, and its bellowing and weeping did not cease. At the beginning of the pagoda's construction, a pair of white cranes circled the tomb, their cries extremely mournful. Three days after the burial, they suddenly flew away and never returned (from the biography). Emperor Wen of Western Wei (name of the emperor of Western Wei) (Bao Ju (Emperor Wen's name)) built Bore Temple (name of a temple) in this year. Emperor Wen always harbored compassion, frequently practiced charity, rescued those who had drowned, the orphaned and elderly, and provided for sick monks. He recited the 'Lotus Sutra' (name of a Buddhist scripture) and diligently upheld pure precepts. He built the Hall of Seven Awakenings (name of a hall) and established four meditation rooms (name of meditation rooms), making offerings without interruption, and his generosity and forbearance were inexhaustible (from the records of Bian Zheng (name of a person)). Bodhi Ru Zhi (name of a monk) of Eastern Wei had translated thirty-nine scriptures by this time, totaling one hundred and twenty-seven volumes (from the 'Records of Buddhist Teachings' (name of a Buddhist text catalog)). In the year of Bingchen (a year in the Chinese sexagenary cycle) (in this year, there was a disaster where sweet dew fell in the fourth month, and the autumn harvest of grains was poor, causing half the population to die of starvation). Liu Xie (name of a person) was erudite and well-versed in scriptures and treatises. All the pagodas of temples and inscriptions for famous monks were written by him. He successively held the position of Tong Shi She Ren (name of an official position). He submitted a memorial requesting to become a monk, first burning his hair to show his determination. The emperor praised him and bestowed upon him the Dharma name Hui Di (Dharma name). The emperor ordered that Zhushan Village (name of a place), where Dharma Master Yue (name of a monk) resided, be renamed Zhizhe Village (name of a place). Yuwen Tai (name of a person), the Prime Minister of Western Wei, promoted Buddhism and revered Mahayana Buddhism. Although he managed all kinds of affairs, he often expounded the Three Jewels (Buddhist term referring to the Buddha, the Dharma, and the Sangha). He regularly provided for hundreds of Dharma masters in his residence, studying scriptures and treatises, and lecturing on Mahayana (Buddhist term referring to the Great Vehicle). He ordered Shi Tan Xian (name of a monk) to compile 'Essentials of Various Sutras' (name of a scripture) in twenty-two volumes, as well as 'One Hundred and Twenty Dharma Gates' (name of a Buddhist text). In the year of Dingsi (a year in the Chinese sexagenary cycle). Shi Zhi Xiang (name of a monk) was accustomed to ascetic practices, eating only one meal a day and often sitting upright, studying Buddhist principles with a pure mind. At that time, there was a person named Fa Ai (name of a person) who flaunted his Taoist arts and displayed supernatural powers to frighten Shi Zhi Xiang, but Shi Zhi Xiang remained unmoved. Fa Ai then requested repentance. Shi Zhi Xiang also lodged in a Taoist temple, but the Taoists did not accept him, and a group of tigers ran and roared. The Taoists then requested to receive the Bodhisattva precepts (name of Buddhist precepts) from Shi Zhi Xiang. Shi Zhi Xiang also saw someone fishing, and when he advised him to stop, the person refused, so he spat into the water.

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。大蛇忽出。釣者即投相出家(僧傳)○定州孫敬德。事觀音甚虔。后為賊橫引。不堪拷楚。遂妄承罪。明日將決。夜夢僧教誦救苦觀音經千遍免苦。德方誦及半。有司執縛向市。且行且誦。臨刑斫之。刀折三段。皮肉不傷。凡三換刀。刀折如初。監司問之。具以狀聞丞相高歡。歡為表請免死。德還家。像項有三刀痕。今世謂高王經出此也(齊書)。戊午(四) (四) (元象元)

慧集法師。凡人有疾求療。師曰。但一心念我即愈。所救不可勝紀。正月二十一日。燒兩臂救人。其夜入滅(本傳)○七月梁詔曰。上虞縣民李胤。掘地得一牙像方二寸。一邊佛像十二軀。一邊十五軀。巧刻妙絕。中有真形舍利六焉。昔經奏上。未以為意。而胤衘愆。縲紲東冶。真形舍利。降在中署。光明顯發。大悲救苦。良有以乎。宜承佛力。弘茲寬大。凡天下罪無輕重。皆赦除之(弘明)○八月月犯五車。老人星見。改造長千寺。育王塔出佛舍利發爪。乘輿幸長千寺。設無礙法喜食。下詔。以真形舍利。復現於世。今設無礙會。幽顯歸心。因時佈德。允葉人靈。凡天下罪無輕重。皆赦除之(同上)○隱士陶弘景。飲飛丹辟榖。為兩朝師模。時稱山中宰相。居華陽洞天。景夢佛授記。名勝力菩薩。乃詣鄮縣育王塔。自誓受五大

【現代漢語翻譯】 現代漢語譯本：一條大蛇突然出現。釣魚的人立刻拋棄漁具出家做了和尚（僧傳）。定州人孫敬德，非常虔誠地信奉觀音。後來被強盜誣陷，遭受殘酷拷打。他無法忍受，就胡亂承認了罪行。第二天就要被處決。夜裡夢見一位僧人教他誦唸救苦觀音經一千遍就能免除苦難。孫敬德剛誦到一半，官差就來捆綁他前往刑場。他邊走邊誦經。臨刑時，刀砍下去，斷成三截，但他的皮肉沒有受傷。換了三次刀，刀都像開始一樣斷裂。監斬官詢問他，他如實稟告了丞相高歡。高歡上表請求免了他的死罪。孫敬德回到家，發現觀音像的脖子上有三道刀痕。現在世人認為《高王經》就是由此而來（齊書）。戊午年（四）（元象元年） 慧集法師，凡是有人生病求他醫治，法師就說：『只要一心念我的名字，病就會好。』被他救治的人數不勝數。正月二十一日，他焚燒雙臂來救助世人，當天夜裡圓寂（本傳）。七月，梁朝下詔說：上虞縣的百姓李胤，挖地挖到一尊牙像，四方兩寸大小。一面刻有十二尊佛像，一面刻有十五尊佛像，雕刻精巧絕倫。其中有六顆真身舍利。過去曾經上奏過這件事，但沒有在意。而李胤觸犯了法律，被關押在東冶。真身舍利，降臨在中署，光芒顯現，大悲救苦，確實有原因啊。應該仰仗佛力，弘揚這寬大的恩德。凡是天下罪行，無論輕重，都赦免了（弘明集）。八月，月亮侵犯了五車星，老人星出現。改造長千寺，育王塔出土了佛舍利和頭髮、指甲。皇帝駕臨長千寺，設定無礙法喜齋。下詔說，因為真身舍利再次顯現在世間，現在設定無礙法會，使幽冥和顯世都歸心向佛。趁著時機佈施恩德，順應天意和民心。凡是天下罪行，無論輕重，都赦免了（同上）。隱士陶弘景，服用飛丹，不吃五穀，是南北朝兩代的師表，當時被稱為『山中宰相』。居住在華陽洞天。陶弘景夢見佛陀授記，說他是勝力菩薩（Shenglipusa），於是前往鄮縣的育王塔，發誓受持五大

【English Translation】 English version: A large snake suddenly appeared. The fisherman immediately abandoned his fishing gear and became a monk (Monk Biography). Sun Jingde of Dingzhou, was a very devout believer in Guanyin (Avalokiteśvara). Later, he was falsely accused by robbers and subjected to cruel torture. Unable to endure it, he falsely confessed to the crime. The next day, he was to be executed. That night, he dreamed of a monk teaching him to recite the 'Sūtra of Guanyin Who Saves from Suffering' a thousand times to be spared from suffering. Sun Jingde had only recited halfway when the officials came to bind him and take him to the execution ground. He recited the sutra as he walked. At the execution, the knife broke into three pieces, but his skin and flesh were not injured. The knife was changed three times, and each time it broke as before. The supervising official asked him about it, and he reported the situation to Prime Minister Gao Huan. Gao Huan submitted a memorial requesting that he be spared from death. Sun Jingde returned home and found three knife marks on the neck of the Guanyin (Avalokiteśvara) statue. Now, people believe that the 'Gao Wang Sutra' originated from this (Book of Qi). Year Wu-wu (4) (Yuanxiang Year 1) Dharma Master Huiji, whenever people were sick and sought his healing, the master would say, 'Just single-mindedly recite my name, and the illness will be cured.' The number of people he saved was countless. On the twenty-first day of the first month, he burned both arms to save people, and that night he passed away (his biography). In July, the Liang Dynasty issued an edict saying: 'Li Yin, a commoner of Shangyu County, dug up a tooth-like statue, two inches square. One side was carved with twelve Buddha images, and the other side with fifteen Buddha images, exquisitely carved and wonderfully unique. Among them were six true relics (śarīra). This matter was reported in the past, but it was not taken seriously. However, Li Yin violated the law and was imprisoned in Dongye. The true relics (śarīra) descended in Zhongshu, emitting bright light, greatly compassionate and saving from suffering, there must be a reason for this. We should rely on the power of the Buddha to promote this great kindness. All crimes in the world, regardless of their severity, are pardoned (Hongming Collection).' In August, the moon invaded the Wuche stars, and the Canopus star appeared. The Changqian Temple was renovated, and Buddha relics (śarīra), hair, and nails were unearthed from the Yuwang Pagoda. The emperor visited the Changqian Temple and held an unobstructed Dharma Joy Feast. An edict was issued saying that because the true relics (śarīra) have reappeared in the world, an unobstructed Dharma assembly is now being held, so that both the visible and invisible worlds may turn their hearts to the Buddha. Taking the opportunity to bestow kindness, in accordance with the will of heaven and the hearts of the people. All crimes in the world, regardless of their severity, are pardoned (ibid.). Tao Hongjing, a recluse, consumed flying elixir and abstained from grains, serving as a model for both the Northern and Southern Dynasties, and was known as the 'Prime Minister in the Mountains.' He resided in the Huayang Grotto Heaven. Tao Hongjing dreamed that the Buddha prophesied that he was Shenglipusa (Vīryabala-bodhisattva), so he went to the Yuwang Pagoda in Mao County and vowed to uphold the five great

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戒。是年無疾尸解(一云二年)。遺令加冠巾法服。以大袈裟覆體。明器有僧居左。道士居右。弟子遵而行之(隱子三武論)○天竺月婆首那(此云高空)。于東魏譯經。己未(五) (五) (興和元)

傅大士重入都。三月帝于壽光殿。共論真諦。大士曰。息而不滅。帝又請講金剛經。大士揮案一拍而起。常不喻。再請講。大士乃索柏板升座。唱四十九頌。頌終便去○東魏佛陁扇多。至是譯經論一十部○釋道臻。博通經義。魏文帝尊為師傅。于京立大中興寺。尊為魏國大統。臻乃大立科條。佛法由是載興。后大乘陟岵相次而立。又于昆池。置中興寺莊。池之內外。稻田百頃。並以給之。及卒帝哀之廢朝。喪事所資。並歸天府。庚申(六) (六) (二)

河南王。遣使貢方物。求佛像並經論十四條。敕盡與之。外賜御製涅槃等經講疏一百卷○傅大士。辭帝東歸。后數月復至都。歸而置寺。躬寫經律千餘卷。大士三至京師。所度道俗。不可勝計○釋僧林。德能動物。潼州豆[□@豈]山。神化大蟒來。林為授三歸。因不興災。化跡非一(本傳)。詔以鄴城舊宮。為天平寺。辛酉(七) (七) (三)

于闐國。獻玉佛像一身○高麗等八國。貢方物求涅槃等疏論○三月十二日。帝于華林

【現代漢語翻譯】 現代漢語譯本：持戒。這一年他無疾而終，尸解（一說二年後）。遺囑要求加戴冠巾法服，用大袈裟覆蓋身體。陪葬品有僧人居於左側，道士居於右側。弟子們遵照執行。（出自《隱子三武論》）○來自天竺的月婆首那（意為高空），在東魏翻譯佛經。己未年（五）（五）（興和元年）。

傅大士再次來到都城。三月，皇帝在壽光殿與他共同探討真諦。大士說：『息而不滅。』皇帝又請他講解《金剛經》。大士揮動桌案拍了一下就起身離開了，常人不理解。再次請求講解，大士於是索要柏木板登上座位，唱了四十九首頌歌。頌歌完畢就離開了。○東魏的佛陁扇多，此時翻譯了經論共十部。○釋道臻，博通經義，魏文帝尊他為師傅，在京城建立大中興寺，尊他為魏國大統。道臻於是大力制定科條，佛法由此再次興盛。後來大乘僧人陟岵等人相繼建立寺廟。又在昆池，設定中興寺的莊園，池塘內外，稻田百頃，都用來供給寺廟。等到道臻去世，皇帝哀悼他而停止朝政，喪事所需物資，全部由國庫供給。庚申年（六）（六）（二）。

河南王，派遣使者進貢方物，請求佛像以及經論十四條。皇帝下令全部給予，另外賞賜御製的《涅槃經》等經的講疏一百卷。○傅大士，辭別皇帝向東返回。幾個月后又來到都城。回去后建造寺廟，親自書寫經律一千多卷。大士三次來到京師，所度化的道士和俗人，不可勝數。○釋僧林，他的德行能夠感動動物。潼州豆[□@豈]山，神化的大蟒蛇前來，僧林為它授三歸依，因此不再發生災害。神異事蹟不止一件（出自《本傳》）。皇帝下詔將鄴城舊宮，改為天平寺。辛酉年（七）（七）（三）。

于闐國，進獻玉佛像一尊。○高麗等八個國家，進貢方物請求《涅槃經》等疏論。○三月十二日，皇帝在華林

【English Translation】 English version: He observed the precepts. In that year, he passed away without illness, achieving 'shijie' (corpse liberation) (one account says two years later). His will instructed to add a crown and formal attire, covering the body with a large 'kasaya' (袈裟, monk's robe). The funerary objects included a monk on the left and a Taoist on the right. His disciples followed his instructions. (From 'Yinzi Sanwu Lun' 隱子三武論) ○ 'Yueposhuna' (月婆首那, meaning 'High Sky') from Tianzhu (天竺, ancient India) translated scriptures in the Eastern Wei dynasty. In the year Jiwei (己未) (5th year) (5th year) (Xinghe 元 year 1).

Great Scholar Fu (傅大士) re-entered the capital. In the third month, the emperor discussed the true meaning with him in Shouguang Hall (壽光殿). The Great Scholar said, 'Cessation without extinction.' The emperor then requested a lecture on the 'Diamond Sutra' (金剛經). The Great Scholar waved his hand, struck the table, and left, which ordinary people did not understand. Upon repeated requests for a lecture, the Great Scholar requested cypress boards, ascended the seat, and chanted forty-nine verses. After the verses, he departed. ○ 'Fotuoshanduo' (佛陁扇多) of Eastern Wei translated ten scriptures and treatises at this time. ○ 'Shi Daozhen' (釋道臻) was well-versed in scriptures and meanings. Emperor Wen of Wei (魏文帝) respected him as a teacher and established the Great Zhongxing Temple (大中興寺) in the capital, honoring him as the Great Leader of the Wei Kingdom (魏國大統). Daozhen then vigorously established regulations, and Buddhism was revived as a result. Later, Mahayana monks such as Zhihu (陟岵) successively established temples. Also, at Kun Pool (昆池), the Zhongxing Temple's manor was established, with a hundred 'qing' (頃, unit of area) of rice fields inside and outside the pool, all provided to the temple. When Daozhen passed away, the emperor mourned him and suspended court sessions. The resources needed for the funeral were all provided by the imperial treasury. In the year Gengshen (庚申) (6th year) (6th year) (2nd year).

The King of Henan (河南王) sent envoys to offer local products, requesting Buddha statues and fourteen scriptures and treatises. The emperor ordered that all be given, and additionally bestowed one hundred volumes of imperial commentaries on the 'Nirvana Sutra' (涅槃經) and other scriptures. ○ Great Scholar Fu (傅大士) bid farewell to the emperor and returned east. After a few months, he returned to the capital. After returning, he built temples and personally wrote over a thousand volumes of scriptures and precepts. The Great Scholar came to the capital three times, and the number of Taoists and laypeople he converted was countless. ○ 'Shi Senglin' (釋僧林) had the virtue to move animals. A transformed giant python came to Dou[□@豈] Mountain (豆[□@豈]山) in Tongzhou (潼州). Senglin gave it the Three Refuges (三歸), and therefore no disasters occurred. His miraculous deeds were not just one (from 'Ben Zhuan' 本傳). The emperor decreed that the old palace of Yecheng (鄴城) be changed to Tianping Temple (天平寺). In the year Xinyou (辛酉) (7th year) (7th year) (3rd year).

The Kingdom of Khotan (于闐國) presented a jade Buddha statue. ○ Eight countries, including Goryeo (高麗), offered local products and requested commentaries on the 'Nirvana Sutra' (涅槃經) and other treatises. ○ On the twelfth day of the third month, the emperor was at Hualin (華林)

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園之重云殿。講金字般若三慧經。太子王侯。宗室外戚。百辟卿士。外域雜使。義學千僧。外國僧眾。莫不肅容觀聽。凡講二十三日。自開講迄于解座。日設遍供。普施京師。文武侍衛。並加班賚。上躬務儉約。體安非素。外絕三驅之體。內屏千鐘之宴。膳夫所掌。歲撤萬金。掖庭之費。年減巨億。故能無損國度。財法兼施。是講也。宮中佛像。悉放光明。夜必澍雨。朝則晴霽。天地震動。異香滿觸。十種靈異。具如陸雲之序(弘明集)○魏連歲大稔。谷一斛九錢○東魏毗目智仙。本烏萇王種。于鄴城譯經。壬戌(八) (八) (四)

魏釋曇鸞。志欲延壽。而後修佛法。聞江南陶隱居有仙術。大通中達梁。到其山所。陶欣然以仙方十卷授之。及還魏境。欲往名山依方修煉。至洛下。逢西竺菩提流支。乃問。佛法中頗有長生不死法。勝此土仙經者乎。支唾地曰。是何言歟。此土何曾有長生法。縱得長生。少時不死。終更輪迴三有耳。即授以觀無量壽經曰。此大仙方。依而修之。永出生死。鸞乃焚其仙經。恐誤後來。精修凈土。流化弘廣。魏主重之。號為神變。是年感香花幡樂來迎。奄然而逝。鸞有論集流行。仍自號為元簡大士云(本傳)○東魏天竺瞿曇般若流支。(此云智希)自元象初至是。譯經論十八部

【現代漢語翻譯】 現代漢語譯本 在莊嚴的重云殿，講授《金字般若三慧經》。太子、王侯、宗室外戚、百官卿士、外國使節、精通佛學的上千僧侶以及外國僧眾，無不神情肅穆地觀看聆聽。講經共歷時二十三日。從開講到結束，每日都設定盛大的供養，普遍施捨給京城百姓。文武侍衛，都得到額外的賞賜。皇上親自致力於節儉，生活簡樸，不吃葷食。對外停止了狩獵活動，對內取消了奢靡的宴會。掌管膳食的官員，每年節省了上萬金的開支。後宮的費用，每年減少了巨額的開銷。因此能夠不損害國家財富，同時施行財施和法施。這次講經期間，宮中的佛像都放出光明。夜晚必定下雨，早晨則雨過天晴。天地震動，奇異的香氣瀰漫四周。十種靈異現象，都詳細地記載在陸雲的序言中（《弘明集》）。魏國連年獲得大豐收，穀物每斛僅售九錢。 東魏時期的毗目智仙（Vimoksha），原本是烏萇國（Udyana）的王子。他在鄴城翻譯佛經。壬戌年（可能是指某個壬戌年）。 魏國的釋曇鸞（Tanluan），立志于通過延年益壽，然後更好地修行佛法。聽說江南的陶弘景（Tao Hongjing）有長生不老之術，於是在大通年間到達梁朝，前往陶弘景隱居的山中。陶弘景欣然地將十卷仙方授予了他。等到曇鸞返回魏國境內，想要前往名山按照仙方修煉時，在洛陽遇到了來自西竺（古印度）的菩提流支（Bodhiruci）。於是他問道：『佛法中是否有長生不死之法，勝過本土的仙經？』菩提流支唾棄于地，說道：『這是什麼話！此土哪裡有什麼長生之法？縱然得到長生，暫時不死，最終還是要輪迴於三界之中。』隨即授予他《觀無量壽經》，說道：『這是最大的仙方，依照它修行，永遠脫離生死輪迴。』曇鸞於是焚燒了仙經，以免誤導後人，專心精修凈土法門，弘揚佛法，影響深遠。魏主非常器重他，稱他為神變。那一年，他感應到香花幡樂前來迎接，安詳地去世了。曇鸞的論著廣為流傳，他自號為元簡大士（Yuanjian Dashi）。（《本傳》）東魏的天竺（古印度）僧人瞿曇般若流支（Gotama Prajnaruchi），（意譯為智希），從元象初年開始，翻譯了經論十八部。

【English Translation】 English version In the solemn Chongyun Hall of the garden, the 'Diamond Prajna of the Three Wisdoms Sutra' was being lectured. The crown prince, princes, royal relatives, high-ranking officials, foreign envoys, a thousand monks proficient in Buddhist studies, and foreign monks all watched and listened with solemn expressions. The lecture lasted for twenty-three days. From the beginning to the end, grand offerings were made daily, and alms were widely distributed to the people of the capital. The civil and military guards were all given extra rewards. The emperor personally devoted himself to frugality, lived a simple life, and did not eat meat. He stopped hunting activities and canceled extravagant banquets. The official in charge of meals saved tens of thousands of gold coins annually. The expenses of the harem were reduced by huge amounts each year. Therefore, he was able to avoid harming the country's wealth while practicing both material and Dharma giving. During this lecture, the Buddha statues in the palace all emitted light. It would definitely rain at night, and the weather would clear up in the morning. The earth and sky shook, and strange fragrances filled the surroundings. The ten miraculous phenomena are all recorded in detail in Lu Yun's preface ('Hongming Ji'). The Wei Dynasty had consecutive years of bumper harvests, and grain was sold for only nine coins per dou. During the Eastern Wei Dynasty, Vimoksha, originally a prince of Udyana, translated Buddhist scriptures in Ye City. The year was Renxu (possibly referring to a specific Renxu year). The Wei Dynasty's Tanluan aspired to prolong his life and then better practice the Buddha Dharma. Hearing that Tao Hongjing of Jiangnan possessed the art of immortality, he arrived in the Liang Dynasty during the Datong era and went to Tao Hongjing's mountain retreat. Tao Hongjing gladly bestowed upon him ten volumes of immortal formulas. When Tanluan returned to the Wei territory, intending to go to a famous mountain to cultivate according to the formulas, he encountered Bodhiruci from West India in Luoyang. So he asked: 'Is there a method of immortality in the Buddha Dharma that surpasses the immortal scriptures of this land?' Bodhiruci spat on the ground and said: 'What are you saying! Where is there a method of immortality in this land? Even if you obtain immortality, you will only be temporarily undying and will ultimately be reborn in the Three Realms.' He then bestowed upon him the 'Contemplation Sutra of Immeasurable Life,' saying: 'This is the greatest immortal formula. By practicing it, you will be forever liberated from the cycle of birth and death.' Tanluan then burned the immortal scriptures to avoid misleading future generations, wholeheartedly dedicated himself to the Pure Land Dharma, and propagated the Dharma with far-reaching influence. The Wei ruler highly valued him and called him Shenbian. That year, he sensed fragrant flowers and banners coming to greet him, and he passed away peacefully. Tanluan's treatises are widely circulated, and he styled himself Yuanjian Dashi. ('Biography') The Indian monk Gotama Prajnaruchi of the Eastern Wei Dynasty (meaning 'Wisdom Hope') translated eighteen scriptures and treatises from the beginning of the Yuanxiang era.

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九十二卷(釋教錄)。癸亥(九) (九) (武定元)

釋尚圓。以咒術救物。梁武陵王(紀)。宮中鬼怪為魅。王令射者射之。鬼接而返擲。請圓入宮。諸鬼競前。作諸怪變。圓安坐告曰。汝等小鬼。敢入王宮。能變我身。則可自變萬種。且住聽我一言。諸鬼合掌住立。圓始發云。南無佛陀。鬼皆失所。自爾安靜。武帝聞而召之。大蒙賞遇(本傳)。甲子(十) (十) (二)

傅大士。以屋宇田地資生什物。悉皆捐舍。營立精舍。設大法會。普為眾生。懺滅罪苦。速得解脫。傾舍既盡。創立草菴。妙光亦自立庵。草衣木食。晝夜勤苦。乙丑(十一) (十一) (三)

西魏宇文泰。于長安。立追遠陟屺大乘魏國安定中興等六寺。度一千僧。又造天保寺。供養瑋法師。及弟子七十餘人。于安州。造壽山梵云二寺。又造大福田寺。供養實國師。又于實師墓所。造福田寺。又為大可汗大伊尼。造突厥寺(辨正)。丙寅(中大同元) (十二) (四)

帝自天監中。事釋氏法。長齋斷酒肉。不聽音樂。雖居暗室。常理衣冠小坐。暑月未嘗褰袒。造光宅同泰等五寺。常供千僧。制諸疏論。帝嘗作凈業賦。其序有云。朕不啖魚肉。不與嬪侍同處。四十餘年矣。既不食眾生。無復殺害

【現代漢語翻譯】 現代漢語譯本 九十二卷(釋教錄)。癸亥(九) (九) (武定元)

釋尚圓，以咒術救助眾生。梁武陵王(紀)，宮中出現鬼怪作祟。武陵王命令射箭的人射鬼，鬼卻接住箭並反擲回來。於是，武陵王請尚圓入宮。眾鬼爭先恐後地出現，製造各種怪異變化。尚圓安然端坐，告誡它們說：『你們這些小鬼，竟敢進入王宮。如果能變化我的身體，就可以隨意變化萬種形態。且先住手聽我說一句。』眾鬼合掌站立。尚圓開始唸誦：『南無佛陀(皈依佛)。』鬼怪都失去了藏身之處，從此安靜下來。梁武帝(蕭衍)聽聞此事後召見尚圓，給予豐厚的賞賜(本傳)。甲子(十) (十) (二)

傅大士(傅翕)，將房屋、田地、生活物資等全部捐舍，營建精舍，設立大型法會，普遍為眾生懺悔罪業，使其迅速得到解脫。傾盡所有捐舍之後，創立草菴。妙光也獨自建立草菴，身穿草衣，食用粗糧，日夜勤奮修行。乙丑(十一) (十一) (三)

西魏宇文泰，在長安，建立追遠寺、陟屺寺、大乘寺、魏國寺、安定寺、中興寺等六座寺廟，度化一千名僧人。又建造天保寺，供養瑋法師及其弟子七十餘人。在安州，建造壽山寺、梵云寺兩座寺廟。又建造大福田寺，供養實國師。又在實國師的墓地，建造福田寺。又為大可汗(突厥首領)大伊尼(稱號)，建造突厥寺(辨正)。丙寅(中大同元) (十二) (四)

梁武帝(蕭衍)自從天監年間開始，信奉佛教，長期齋戒，斷絕酒肉，不聽音樂。即使身處暗室，也經常整理衣冠，端坐。炎熱的夏天也不曾撩起衣袖袒露身體。建造光宅寺、同泰寺等五座寺廟，經常供養一千名僧人。撰寫各種疏文論著。梁武帝曾經作《凈業賦》，其中的序文寫道：『朕不吃魚肉，不與嬪妃同寢，已經四十餘年了。既然不食用眾生肉，就不會再有殺害。』

【English Translation】 English version Chapter 92 (Annotated Record of Buddhism). Year Guihai (9) (9) (Wuding 1st Year)

The monk Shangyuan used incantations to save beings. When ghosts and monsters haunted the palace of Prince Wuling (Ji) of the Liang Dynasty, the prince ordered archers to shoot them, but the ghosts caught the arrows and threw them back. He then invited Shangyuan into the palace. The ghosts rushed forward, creating various strange transformations. Shangyuan sat calmly and said, 'You little ghosts, how dare you enter the royal palace? If you can transform my body, then you can transform into ten thousand forms at will. But stop and listen to me for a moment.' The ghosts stood still with their palms together. Shangyuan then began to chant, 'Namo Buddhaya (Homage to the Buddha).' The ghosts all lost their hiding places and became quiet from then on. Emperor Wu (Xiao Yan) heard of this and summoned Shangyuan, bestowing generous rewards upon him (from his biography). Year Jiazi (10) (10) (2)

Layman Fu Dashi (Fu Xi) donated all his houses, fields, living supplies, and other possessions to build a monastery and establish a grand Dharma assembly, universally repenting of sins and suffering for all beings, so that they could quickly attain liberation. After donating everything, he established a thatched hut. Miaoguang also built his own thatched hut, wearing grass clothes, eating simple food, and diligently practicing day and night. Year Yichou (11) (11) (3)

Yuwen Tai of the Western Wei Dynasty established six temples in Chang'an: the Zhuiyuan Temple (Remembering Ancestors), Zhiji Temple (Ascending the Hill), the Mahayana Temple, the Wei State Temple, the Anding Temple, and the Zhongxing Temple, ordaining one thousand monks. He also built the Tianbao Temple, offering it to Dharma Master Wei and his seventy-odd disciples. In Anzhou, he built the Shoushan Temple and the Fanyun Temple. He also built the Dafutian Temple, offering it to National Teacher Shi. He also built the Futian Temple at National Teacher Shi's tomb. He also built the Turkic Temple for the Great Khan (Turkic leader) Da Yini (title) (Bian Zheng). Year Bingyin (Zhong Datong 1st Year) (12) (4)

Emperor Wu (Xiao Yan) of the Liang Dynasty had been devoted to Buddhism since the Tianjian era, maintaining a long-term vegetarian diet, abstaining from alcohol and meat, and not listening to music. Even when in a dark room, he would always tidy his clothes and sit upright. He never bared his body even in the hot summer months. He built five temples, including the Guangzhai Temple and the Tongtai Temple, and regularly supported one thousand monks. He wrote various commentaries and treatises. Emperor Wu once wrote the 'Pure Karma Ode,' in which the preface stated: 'I have not eaten fish or meat, nor have I shared a bed with concubines, for more than forty years. Since I do not eat the flesh of living beings, there will be no more killing.'

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障。既不御內。無復欲惡障。除此二障。意識稍明。乃作凈業賦(其賦略云)觀人生之天性。抱妙氣而清靜。感外物以動欲。心攀緣而成眚。遇常發於外塵。累必由於前境。懷貪心而不厭。縱內意而自騁耳。流連於絲竹。眼轉移於五色。香氣馞起。觸鼻發識。舌之受味。甘口啖食。身之受觸。以自安怡。細腰纖手。弱骨豐肌。附身芳潔。觸體如脂。狂心迷惑。倒想自欺。如是六塵。同障善道。方紫奪朱。如風靡草。抱惑而生。與之偕老。隨逐無明。莫非煩惱。由是外清眼境。內凈心塵。與德相隨。與道為鄰。見凈業之可愛。以不殺而為因。離欲惡而自修。故無障于精神。患累已除。障癡亦凈。如久澄水。如新磨鏡。外照多像。內見眾病。既除客塵。反還自性。心清若冰。志潔如雪。結縛既除。憂畏亦滅。與恩愛而長違。顧生死而永別(弘明集)○三月乙巳。上幸同泰寺舍身。四月丙子。群臣納帛。奉贖還宮○月婆首那。入梁見帝。帝留譯經。丁卯(太清元) (十三) (五)

上幸同泰寺舍身(通鑑)○杜弼仕高歡。甚見敬。使西魏。魏帝知。弼深於佛理。問佛性法性寬狹之旨。弼曰。非寬非狹。帝稱善(本傳)○釋僧妙(西域。獻佛舍利。帝送妙。妙頂奉。忽夜放光照天地。合城讚歎聲聞數十里)。戊辰

(二) (十四) (六)

天竺僧。赍石影像來。形高一尺。徑六寸。八楞紫色。內外映徹。會侯景之亂。乃置江州廬山西林寺。像頂上(后開皇中。煬帝䖍奉以漆函盛之。及登儲貳。乃送曲池日嚴寺。其中變現光相非一。正觀六年。敕入內供養。出感通等錄)。○八月西域拘那羅陀。亦云波羅末陀(此云真諦亦云親依)。至京。帝面申頂禮。于寶云殿。竭誠供養。仍請譯經。己巳(三)(四月帝崩○太宗簡文帝即位) (十五) (七)

四月逆賊侯景。陷臺城。徴來無已。帝憤之遂寢疾。然齋戒不衰。唸佛不輟。五月大漸。不能進膳。久而口苦。索蜜未至。而曰荷荷。遂崩于凈居殿。年八十六○太宗簡文帝(綱)即位。

(隱子論曰。或謂梁因佛而亡。蓋亦未之思耶。請以漢武校之。兩漢南北之君。享國年深。唯漢梁二武。其恢崇庠序養育人材一也。漢學仙。梁學佛。所好亦一也。而漢武在位五十四年。尊寵方士。壅曠萬機。窮兵黷武。帑廩罄然。民有離心。而不敗者何也。漢未嘗一日去兵也。梁末年漸疏。將佐去兵。此其所以先敗也。嵩公廣原教曰。教不可泥。道不可罔。過與不及。其為患一也。夫事有宜。理有至。從其宜而宜之。所以為聖人之教也。即其至而至之。所以為聖人之道

【現代漢語翻譯】 現代漢語譯本 （二）（十四）（六） 一位來自天竺（India）的僧人，帶著一尊石像前來。石像高一尺，直徑六寸，呈八面棱形，紫色，內外通透。適逢侯景之亂，便將石像安置在江州（Jiangzhou）廬山（Mount Lu）西林寺（Xilin Temple）。石像頂上（後來在開皇年間，隋煬帝（Emperor Yang of Sui）虔誠地用漆盒盛放它，等到他被立為太子時，就將石像送到曲池（Quchi）日嚴寺（Riyan Temple）。石像在其中顯現的光相變化不止一種。《正觀六年》的記錄中記載，皇帝下令將石像迎入宮中供養）。八月，西域（Western Regions）的拘那羅陀（Kunarata），也譯作波羅末陀（Paramartha）（意為真諦或親依），到達京城。皇帝親自向他頂禮膜拜，在寶云殿（Baoyun Hall）竭誠供養，並請他翻譯佛經。己巳年（三年）（四月，皇帝駕崩。太宗簡文帝（Emperor Jianwen of the TaiZong）即位）。 （十五）（七） 四月，叛賊侯景攻陷臺城（Taicheng）。徵召援兵卻遲遲不到，皇帝對此感到憤恨，於是臥病不起。然而齋戒唸佛卻從未停止。五月，病情加重，無法進食。許久之後，感到口苦，想要蜂蜜卻沒能送到，於是發出『荷荷』的聲音，最終在凈居殿（Jingju Hall）駕崩，享年八十六歲。太宗簡文帝（蕭綱）（Xiao Gang）即位。 （隱子論曰：有人說梁朝因信佛而滅亡，這實在是缺乏思考。請用漢武帝（Emperor Wu of Han）來比較。兩漢南北朝的君主中，享國時間長的，只有漢武帝和梁武帝（Emperor Wu of Liang）。他們都同樣重視興辦學校，培養人才。漢武帝學仙，梁武帝學佛，所好也一樣。然而漢武帝在位五十四年，尊崇方士，荒廢政事，窮兵黷武，國庫空虛，民心離散，卻沒有失敗，這是為什麼呢？因為漢朝從未有一天放棄軍備。而梁朝末年逐漸疏遠將領，解除他們的兵權，這就是它先失敗的原因。嵩公（Song Gong）廣原教說：教義不可固執，道義不可欺罔。過分和不足，都是禍患。事情有適宜的做法，道理有最終的歸宿。遵循適宜的做法，這就是聖人的教誨。達到最終的歸宿，這就是聖人的道義。）

【English Translation】 English version (II) (XIV) (VI) A monk from Tianzhu (India) came with a stone image. The image was one chi (尺, a Chinese unit of length, approx. 1/3 meter) tall and six cun (寸, a Chinese unit of length, approx. 1/30 meter) in diameter, octagonal and purple, with both the inside and outside being translucent. It happened during the Hou Jing Rebellion, so the image was placed in Xilin Temple (西林寺) on Mount Lu (廬山) in Jiangzhou (江州). The top of the image (Later, during the Kaihuang era, Emperor Yang of Sui (煬帝) piously enshrined it in a lacquered box, and when he was made crown prince, he sent the image to Riyan Temple (日嚴寺) in Quchi (曲池). The manifestations of light and appearance within it were not just one kind. In the sixth year of Zhenguan, an imperial edict ordered it to be brought into the palace for worship. This is recorded in the 'Records of Divine Response' and others). In August, Kunarata (拘那羅陀) from the Western Regions (西域), also known as Paramartha (波羅末陀) (meaning 'True Meaning' or 'Close Reliance'), arrived in the capital. The Emperor personally bowed and paid homage to him, and sincerely made offerings in Baoyun Hall (寶云殿), and requested him to translate scriptures. In the year of Jisi (己巳) (Year 3) (In April, the Emperor passed away. Emperor Jianwen of the TaiZong (太宗簡文帝) ascended the throne). (XV) (VII) In April, the rebel Hou Jing (侯景) captured Taicheng (臺城). The summoning of reinforcements was delayed, and the Emperor was angered by this and fell ill. However, he never ceased his fasting and chanting of Buddha's name. In May, his condition worsened, and he could not eat. After a long time, he felt bitterness in his mouth and asked for honey, but it did not arrive. Then he uttered 'He He' and passed away in Jingju Hall (凈居殿) at the age of eighty-six. Emperor Jianwen (Xiao Gang) (蕭綱) ascended the throne. (Yinzi Lun said: Some say that the Liang dynasty perished because of its belief in Buddhism, but this is truly lacking in thought. Please compare it with Emperor Wu of Han (漢武帝). Among the rulers of the Northern and Southern Dynasties of the two Han dynasties, those who enjoyed long reigns were only Emperor Wu of Han and Emperor Wu of Liang (梁武帝). They both valued establishing schools and cultivating talent. Emperor Wu of Han studied immortality, and Emperor Wu of Liang studied Buddhism, and their preferences were the same. However, Emperor Wu of Han reigned for fifty-four years, honored alchemists, neglected state affairs, engaged in endless wars, emptied the national treasury, and alienated the people, but he did not fail. Why is that? Because the Han dynasty never abandoned military preparedness for a single day. In the late years of the Liang dynasty, generals were gradually alienated, and their military power was removed. This is why it failed first. Song Gong (嵩公) Guangyuan taught: Doctrine should not be adhered to rigidly, and righteousness should not be deceived. Excess and deficiency are both harmful. Matters have appropriate ways of doing things, and principles have ultimate destinations. Following the appropriate ways is the teaching of the sages. Reaching the ultimate destination is the Dao of the sages.)

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也。梁之武帝。齊之文宣。反其宜而事教。不亦泥乎。魏週二君。泯其至而預道。不亦罔乎。此釋子之不茍時君泥佛也如此。以是驗梁泥教。不為不失。蓋學佛自有中道也。梁雖泥教為失。然不由是而致敗。其弊在乎弛武而疏賢也。要之。隆污有定數。不可以茍延之也。自古君臣父子篡弒。狂盜內侮。何可勝紀。今曲言侯景之叛。而誣于佛何耶。彼共工之於伏羲。蚩尤之於黃帝。羿促之於夏楚。昭王不反。申之於周。弒幽。勝廣之於秦。賈充成濟之於魏。劉石之於晉。爾朱之於元魏。祿山朱泚黃巢之於唐。何代而無侯景也。且以子之弒父。如景之狂。何憚而不為哉。景雖陷臺城。不加[(乂/木)*武]逆于武帝。何可加訾乎。出隱子梁后論)。

湘東王以高祖崩。舍宮造天宮寺。邀法聦禪師居之。聦初至襄陽傘蓋山。白馬泉谷。築室棲禪。梁晉安王來部襄雍。承風至山。騎從無故而退。王慚而返。夜感惡夢。及再往馬退如故。王乃潔齋。方得進見。初至寺側。但睹一谷猛火洞然。良久佇望。忽變為水。經停傾仰。水滅堂現。以事相詢。乃知時入水火定也。堂內繩床邊有二虎。聦按伏其頭。閉其目。召王令前。方得展禮。因告境多虎災。聦即入定。須臾有十七虎至。便與受歸戒。敕令勿犯百姓。遂乃無害。其日

【現代漢語翻譯】 現代漢語譯本：梁朝的武帝，北齊的文宣帝，他們違背了適宜的方式來事奉佛教，這不是太執迷了嗎？北魏和北周的兩位君主，他們泯滅了佛教的精髓而妄加評論，這不是太荒謬了嗎？由此可見，佛教弟子不隨便茍同時君，也不會執迷於佛像。這樣看來，說梁武帝執迷佛教，並非沒有道理。學習佛法自有其中正之道。梁朝雖然因執迷佛教而有過失，但並非因此而導致敗亡，它的弊端在於放鬆了武備而疏遠了賢才。總而言之，興盛和衰敗都有其定數，不可以茍且延續。自古以來，君臣父子之間的篡弒，以及強盜入侵的事情，哪裡能數得清呢？現在卻只片面地談論侯景的叛亂，而歸罪於佛教，這是為什麼呢？共工對於伏羲，蚩尤對於黃帝，后羿對於夏朝的君主，周昭王南征不返，申繻對於周幽王，陳勝吳廣對於秦朝，賈充、成濟對於曹魏，劉淵、石勒對於西晉，爾朱榮對於北魏，安祿山、朱泚、黃巢對於唐朝，哪個朝代沒有侯景這樣的人物呢？況且以兒子弒殺父親的事情來說，像侯景那樣的狂徒，又有什麼顧忌而不去做呢？侯景雖然攻陷了臺城，但並沒有對武帝施加更加悖逆的行為，又有什麼可以過多指責的呢？（出自《隱子·梁后論》）。 湘東王因為高祖駕崩，捨棄宮殿建造天宮寺，邀請法聦禪師居住在那裡。法聦禪師最初來到襄陽的傘蓋山、白馬泉谷，在那裡建造房屋修行禪定。梁朝的晉安王到襄雍一帶巡視，聽聞法聦禪師的德行而來到山中。他的隨從無緣無故地退卻。晉安王感到慚愧而返回。晚上做了惡夢。等到再次前往時，馬匹仍然像之前一樣退卻。晉安王於是齋戒沐浴，才得以進見法聦禪師。最初到達寺廟旁邊時，只看到一個山谷猛火燃燒，洞穴都被照亮。很久之後，火忽然變成了水。經過一段時間的傾斜仰視，水滅火熄，殿堂顯現出來。晉安王用法聦禪師所經歷的事情來詢問，才知道法聦禪師當時進入了水火定。殿堂內的繩床邊有兩隻老虎。法聦禪師按住它們的頭，閉上它們的眼睛，召喚晉安王到前面來，晉安王才得以行禮。法聦禪師告訴晉安王這裡多有虎患。法聦禪師隨即入定。一會兒有十七隻老虎來到，法聦禪師便為它們授了歸戒，告誡它們不要侵犯百姓，於是老虎們便不再為害。當天

【English Translation】 English version: Emperor Wu of Liang and Emperor Wenxuan of Northern Qi, they served Buddhism against what was appropriate, weren't they too obsessed? The two rulers of Northern Wei and Northern Zhou, they obliterated the essence of Buddhism and commented presumptuously, weren't they too absurd? From this, it can be seen that Buddhist disciples do not casually agree with the rulers of the time, nor will they be obsessed with Buddha statues. In this way, saying that Emperor Wu of Liang was obsessed with Buddhism is not without reason. There is a middle way in learning Buddhism. Although the Liang Dynasty had faults due to being obsessed with Buddhism, it did not lead to its downfall because of this. Its shortcomings lay in relaxing military preparations and alienating virtuous people. In short, prosperity and decline have their fixed numbers, and cannot be extended by complacency. Since ancient times, the usurpation and regicide between rulers and ministers, fathers and sons, and the invasion of bandits, how can they be counted? Now, only one-sidedly talking about Hou Jing's rebellion and blaming it on Buddhism, why is this? Gonggong to Fuxi (mythical sovereign), Chi You (tribal leader) to the Yellow Emperor (mythical sovereign), Hou Yi (archer) to the Xia Dynasty ruler, King Zhao of Zhou (Zhou Dynasty king) not returning from his southern expedition, Shen Xu to King You of Zhou (Zhou Dynasty king), Chen Sheng and Wu Guang to the Qin Dynasty, Jia Chong and Cheng Ji to Cao Wei, Liu Yuan and Shi Le to the Western Jin Dynasty, Er Zhu Rong to the Northern Wei Dynasty, An Lushan, Zhu Ci, and Huang Chao to the Tang Dynasty, which dynasty did not have a figure like Hou Jing? Moreover, in terms of sons killing their fathers, what scruples would a madman like Hou Jing have not to do it? Although Hou Jing captured Taicheng, he did not inflict more rebellious acts on Emperor Wu, so what is there to criticize too much? (From 'Yin Zi · Liang Hou Lun'). Xiangdong Prince, because of the Gaozu's (Emperor Wu of Liang) death, abandoned the palace and built Tiangong Temple, inviting Chan Master Facong to reside there. Chan Master Facong first came to Sangai Mountain and Baima Spring Valley in Xiangyang, where he built houses to practice Chan meditation. The Jin'an Prince of Liang came to inspect the Xiangyong area, and upon hearing of Chan Master Facong's virtue, came to the mountain. His entourage retreated for no reason. The Jin'an Prince felt ashamed and returned. He had a nightmare at night. When he went again, the horses still retreated as before. The Jin'an Prince then fasted and bathed, and was able to meet Chan Master Facong. When he first arrived next to the temple, he only saw a valley with fierce fire burning, and the caves were illuminated. After a long time, the fire suddenly turned into water. After a period of tilting and looking up, the water extinguished the fire, and the hall appeared. The Jin'an Prince asked about what Chan Master Facong had experienced, and learned that Chan Master Facong had entered the Water-Fire Samadhi at that time. There were two tigers beside the rope bed in the hall. Chan Master Facong held down their heads, closed their eyes, and summoned the Jin'an Prince to come forward, and the Jin'an Prince was able to pay his respects. Chan Master Facong told the Jin'an Prince that there were many tiger disasters here. Chan Master Facong immediately entered Samadhi. After a while, seventeen tigers came, and Chan Master Facong gave them the Three Refuges and Five Precepts, and warned them not to violate the people, so the tigers no longer harmed them. That day

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將王臨白馬泉。見白龜。聦曰。此雄龍也。又臨靈泉。有五色鯉。聦云。此雌龍也。王因表奏。下敕為造禪居寺。又就所住。造靈泉寺(其寺周改靜林。隋改景空。唐仍隋號)。至是居天宮。尋還故里。后以大定五年九月。無疾而化。壽九十二。師之靈瑞非一(本傳)。庚午(簡文帝)(大寶元) (十六年) (齊文宣帝天保元年)(五月魏靜遜位)

簡文帝。委心妙法。遍覽玄章。撰法集記二百卷。法寶聯璧四百餘篇。造資敬報恩二寺。刺血書般若十部。然天姿高明。而德性柔懦。為侯景所制。不能自立。亦時數使然也(辨正論等)○五月齊顯祖文宣帝高洋。受魏靜帝禪。即帝位。帝佛慧早修。聖智罕測。既臨大寶。盛興佛教焉○罽賓沙門。那連提耶舍(此云尊稱)。自魏孝靜之世。至鄴都譯經。辛未(二) (十七年)(三月帝崩廢帝欽立) (二)

從開闢至此年。凡二百八十三代。七十六萬一千四百一十五年(辨正論)○世尊示滅。至此一千五百年○齊顯祖詔曰。仰惟慈明。緝寧四海。欲報之德。正覺是憑。諸鷙鳥傷生之類。宜放之山林。為太皇太后。建立寶塔。廢鷹師曹。為報德寺(辨正)○梁三藏真諦。值梁不寧。乃往富春傳譯。沙門寶瓊等。二十餘人。番十七地論。是年為侯景。請

【現代漢語翻譯】 現代漢語譯本：國王在白馬泉邊巡視。看見一隻白龜，僧聦（僧人的名字）說：『這是雄龍啊。』又到靈泉邊，有五色鯉魚，僧聦說：『這是雌龍啊。』國王因此上表奏明此事，下令建造禪居寺。又在僧聦所住的地方，建造靈泉寺（這座寺廟在周朝改為靜林寺，隋朝改為景空寺，唐朝沿用隋朝的名稱）。之後僧聦居住在天宮寺，不久又回到故鄉。後來在大定五年九月，無疾而終，享年九十二歲。僧聦的靈異事蹟不止一件（見本傳）。庚午年（簡文帝）（大寶元年）（十六年）（齊文宣帝天保元年）（五月魏靜遜位）。

簡文帝，全心信奉佛法，廣泛閱讀佛經，撰寫法集記二百卷，法寶聯璧四百餘篇，建造資敬寺和報恩寺，刺血書寫《般若經》十部。然而天資聰穎，但性格柔弱，被侯景控制，不能自主，這也是時勢使然（見《辨正論》等）。五月，齊顯祖文宣帝高洋，接受魏靜帝的禪讓，即位稱帝。文宣帝早年就修習佛法，聖明的智慧難以測度，即位后，大力興盛佛教。罽賓（古代西域國名）沙門那連提耶舍（此云尊稱），從魏孝靜帝時期，到鄴都翻譯佛經。辛未年（二）（十七年）（三月帝崩廢帝欽立）（二）。

從開天闢地到這年，總共有二百八十三代，七十六萬一千四百一十五年（見《辨正論》）。世尊（釋迦牟尼佛）示現涅槃，到這年有一千五百年。齊顯祖下詔說：『仰慕慈悲的光明，安定四海，想要報答這種恩德，正覺（佛的覺悟）是依靠。各種鷙鳥傷害生命的，應該放歸山林。』為太皇太后，建立寶塔，廢除鷹師曹，改為報德寺（見《辨正》）。梁朝三藏（精通經、律、論三藏的僧人）真諦（僧人的名字），正值梁朝動盪不安，於是前往富春傳譯佛經，沙門寶瓊（僧人的名字）等二十餘人，翻譯《十七地論》。這年，侯景請他翻譯佛經。

【English Translation】 English version: The king inspected Baima Spring. He saw a white turtle. Monk Cong (name of a monk) said, 'This is a male dragon.' He also went to Ling Spring, where there were five-colored carp. Monk Cong said, 'This is a female dragon.' Therefore, the king submitted a memorial and ordered the construction of Chanjusi Temple. He also built Lingquan Temple where Monk Cong lived (this temple was renamed Jinglin Temple in the Zhou Dynasty, Jingkong Temple in the Sui Dynasty, and retained the Sui name in the Tang Dynasty). Later, Monk Cong lived in Tiangong Temple, and soon returned to his hometown. He passed away without illness in September of the fifth year of Dading, at the age of ninety-two. Monk Cong's miraculous deeds were not limited to one (see the biography). Gengwu year (Emperor Jianwen) (First year of Dabao) (Sixteenth year) (First year of Tianbao of Emperor Wenxuan of Qi) (May, Wei Jing abdicated).

Emperor Jianwen wholeheartedly believed in Buddhism, extensively read Buddhist scriptures, compiled 'Collection of Dharma Records' in two hundred volumes, and 'Jade Wall of Dharma Treasures' in more than four hundred chapters. He built Zijing Temple and Bao'en Temple, and wrote ten copies of the 'Prajna Sutra' in blood. However, although he was intelligent, he was gentle and weak, and was controlled by Hou Jing, unable to be independent. This was also due to the circumstances (see 'Bian Zheng Lun', etc.). In May, Emperor Wenxuan of Qi, Gao Yang, accepted the abdication of Emperor Wei Jing and ascended the throne. Emperor Wenxuan had cultivated Buddhism early on, and his wisdom was immeasurable. After ascending the throne, he vigorously promoted Buddhism. The Kasmiri (ancient country in the Western Regions) monk Narendrayasas (meaning 'respected one'), from the time of Emperor Xiaojing of Wei, translated scriptures in Yedu. Xinwei year (II) (Seventeenth year) (March, the emperor died and Emperor Qin was established) (II).

From the beginning of the world to this year, there have been a total of two hundred and eighty-three generations, seven hundred and sixty-one thousand four hundred and fifteen years (see 'Bian Zheng Lun'). From the time the World Honored One (Sakyamuni Buddha) manifested Nirvana to this year, it has been one thousand five hundred years. Emperor Wenxuan of Qi issued an edict saying: 'Admiring the light of compassion, stabilizing the four seas, wanting to repay this kindness, right enlightenment (Buddha's enlightenment) is the reliance.' Vultures and other creatures that harm life should be released back into the mountains and forests. For the Empress Dowager, a pagoda was built, and the Eagle Master Cao was abolished and changed to Bao'de Temple (see 'Bian Zheng'). The Liang Dynasty Tripitaka (a monk proficient in the three baskets of Sutra, Vinaya, and Abhidhamma) Paramārtha (name of a monk), during the unrest in the Liang Dynasty, went to Fuchun to translate Buddhist scriptures. The monk Baoqiong (name of a monk) and more than twenty others translated the 'Seventeen Bhumi Sastra'. This year, Hou Jing asked him to translate Buddhist scriptures.

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還供養(本傳)○七月景逼簡文。禪位於昭明太子孫棟。十一月景篡位。改元大始。

(隱子論曰。觀梁之興。有以異於魏晉。銓梁之治。有以盛于宋齊。史褒以斯文德。有此武功。始自湯武之師。終濟唐虞之業。此其實錄也。梁豈有慚德哉。武帝受命之後。數十年間。禮樂文物。為南朝冠。此梁之治。獨出於江左五朝。南北八代之右也。宋景文新史曰。梁蕭氏興江左。實有功在民。終無大惡。以寖微而亡。故余祉及其後裔。唐興得八葉宰相。未聞貶梁以好佛而致亡者也。文中子知之。故著中說曰。齋戒修而梁國亡。非釋迦之罪也。蓋疾史臣。不知梁所以亡。爭以近跡而引咎于佛矣。武帝不求賢才。擢用庸佞。春秋既高。留神俎豆。泥情釋教。而在廷無諍臣矣。知子莫若父。況三蠹並殲。獨全養嗣。正德不即大戮。使陰召逆雛。咫尺玉墀。鞠為茂草。故侯景得以稱兵犯順知梁有名將。棄而勿用。士不知戰。有可乘之機故也。何謂名將。王神念羊□僧辨侯瑱徐世譜陸法和數子之才。梁不任之。杜僧明周文育侯僧都麥鐵杖等。皆有將材。梁既不用之。反以資篡臣。湘東無御將之道。侯景未梟。而陳氏問鼎矣。梁室速傾。其患在此。而議者。以為仁義禮樂戒律定慧。不幸而亡梁非也。仁義禮樂。堯舜三代。皆資而大治

【現代漢語翻譯】 還供養（本傳）。七月，景逼迫簡文帝，將皇位禪讓給昭明太子蕭統的孫子蕭棟。十一月，侯景篡位，改年號為大始。

（隱子評論說：觀察梁朝的興起，有些方面不同於魏晉；衡量梁朝的治理，有些方面勝過宋齊。史書讚揚梁朝既有斯文之德，又有武功，開始於商湯、周武王的軍隊，最終成就了唐堯、虞舜的功業，這才是真實的記錄。梁朝難道有什麼可慚愧的德行嗎？梁武帝接受天命之後，幾十年間，禮樂文物成為南朝之冠，梁朝的治理，獨出於江左五朝、南北八代之上。宋景文在新史中說：梁朝蕭氏在江左興起，確實對百姓有功勞，最終也沒有大的惡行，因為逐漸衰微而滅亡，所以余福及於後代子孫，唐朝興起後有八位宰相是梁朝後裔。沒有聽說過貶低梁朝因為崇佛而導致滅亡的說法。文中子明白這個道理，所以在《中說》中寫道：『齋戒修行而梁國滅亡，不是釋迦牟尼的罪過。』大概是痛恨史官不知道梁朝滅亡的原因，爭著用表面的現象而把罪責歸咎於佛教。梁武帝不尋求賢才，提拔任用平庸奸佞之人，年紀大了，專注于祭祀，沉迷於佛教，朝廷上沒有敢於直言勸諫的臣子。知子莫若父，何況三蠹（指侯景等叛亂勢力）並存，卻只保全了太子蕭綱。沒有立即處決侯景，使得他暗中召集叛逆的同夥，在離皇宮很近的地方，最終使宮殿變成荒草叢生之地。所以侯景得以發兵作亂，因為知道梁朝有名將，卻棄而不用，士兵不知道戰鬥，所以有機可乘。什麼叫做名將？王神念、羊□、僧辨、侯瑱、徐世譜、陸法和等人的才能，梁朝都不任用。杜僧明、周文育、侯僧都、麥鐵杖等人，都有將帥的才能，梁朝既不任用他們，反而讓他們資助了篡位的臣子。湘東王蕭繹沒有駕馭將領的才能，侯景還沒有被消滅，陳霸先就有了篡位的野心。梁朝迅速傾覆，病根就在這裡。而議論的人，認為是仁義禮樂、戒律定慧導致了梁朝的滅亡，這是不對的。仁義禮樂，堯舜三代，都是依靠這些而成就大治。

【English Translation】 Also offered sacrifices (from the main biography). In the seventh month, Jing forced Emperor Jianwen to abdicate the throne to Xiao Dong, the grandson of Crown Prince Zhaoming. In the eleventh month, Hou Jing usurped the throne and changed the reign title to Dashi.

(Yinzi commented: Observing the rise of the Liang dynasty, there are some aspects different from the Wei and Jin dynasties; measuring the governance of the Liang dynasty, there are some aspects that surpass the Song and Qi dynasties. History praises the Liang dynasty for having both the virtue of civilization and military achievements, starting with the armies of Tang and Wu, and ultimately achieving the achievements of Yao and Shun. This is the true record. Does the Liang dynasty have any shameful virtues? After Emperor Wu of Liang received the mandate of heaven, for decades, etiquette, music, and culture became the crown of the Southern Dynasties. The governance of the Liang dynasty uniquely surpassed the five dynasties of Jiangzuo and the eight dynasties of the North and South. Song Jingwen said in the New History: The Xiao family of the Liang dynasty rose in Jiangzuo and indeed made contributions to the people. In the end, there were no major evils. Because of gradual decline, it perished, so the remaining blessings extended to future generations. After the rise of the Tang dynasty, eight prime ministers were descendants of the Liang dynasty. There has been no saying that the Liang dynasty was degraded and led to its demise because of its devotion to Buddhism. Wenzhongzi understood this principle, so he wrote in Zhongshuo: 'Fasting and practicing led to the demise of the Liang dynasty, not the fault of Sakyamuni.' It is probably because he hated the historians for not knowing the reason for the demise of the Liang dynasty, and they competed to attribute the blame to Buddhism based on superficial phenomena. Emperor Wu of Liang did not seek out talented people, but promoted mediocre and treacherous people. As he grew older, he focused on sacrifices and indulged in Buddhism. There were no ministers in the court who dared to speak out and advise him directly. No one knows a son better than his father, let alone the coexistence of three evils (referring to the rebellious forces such as Hou Jing), but only Crown Prince Xiao Gang was preserved. Hou Jing was not executed immediately, allowing him to secretly gather rebellious accomplices. In a place very close to the palace, the palace eventually became a place overgrown with weeds. Therefore, Hou Jing was able to send troops to rebel because he knew that the Liang dynasty had famous generals but abandoned them, and the soldiers did not know how to fight, so there was an opportunity to take advantage of. What is called a famous general? The talents of Wang Shennian, Yang □, Seng Bian, Hou Zhen, Xu Shipu, and Lu Fahe were not employed by the Liang dynasty. Du Sengming, Zhou Wenyu, Hou Sengdu, Mai Tiezhang, and others all had the talents of generals, but the Liang dynasty did not employ them, but instead allowed them to assist the usurping ministers. Xiao Yi, the Prince of Xiangdong, did not have the ability to control generals. Before Hou Jing was eliminated, Chen Baxian had the ambition to usurp the throne. The rapid collapse of the Liang dynasty was rooted here. And those who discuss it believe that benevolence, righteousness, etiquette, music, precepts, meditation, and wisdom led to the demise of the Liang dynasty, which is not correct. Benevolence, righteousness, etiquette, and music were all relied upon by Yao, Shun, and the three dynasties to achieve great governance.

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。不聞始治而末亂也。所以亂者。其後嗣失德而已。戒律定慧。漢明帝。求其人與教。傳世二百。唐太宗大興之。不害其為正觀之治。而傳世二百。我宋太祖太宗。大興佛教。而聖子神孫。皆賢于商之三宗。宜其傳世而無窮也。以是明之。則佛不為王化之蠹。反所以資于治也。夫言佛法亡梁者。殆非正論○引子梁室論)。壬申(世祖元帝)(繹)(承聖元) (廢帝)(欽)(元) (三)

三相湘東王繹。大敗景軍。景走尋為侯瑱殺之。十一月繹即位於江陵。是為世祖元帝。帝體聖多能。入微靈悟。造天居天宮二寺。每講法華經。解成實論(辨正)○是年三藏真諦。于金陵正觀寺。譯光明等經○齊天保二年。詔僧稠禪師至京。帝躬舉大駕。出郊迎之。稠年過七十。神宇清曠。帝扶接入內。為說正理。帝拜受禪道。自後彌承清誨。篤敬殷重。因從受菩薩戒法。於是斷酒禁肉。放舍鷹鷂。去官畋漁。郁成仁國。又斷天下屠殺牛。三月大勸民齋戒。官園私菜。葷辛悉除。稠留禁中。四十餘日。因辭還山。是年敕于鄴城建雲門寺。以居之。兼為石窟大寺主。一日帝駕幸謁稠。稠床坐不迎。有讒于帝。帝將入寺。按其不敬。稠知之。預出二十里外候帝。及帝至。怪問其故。稠曰。恐身血不凈。穢污伽藍。在此候耳。帝

【現代漢語翻譯】 不曾聽說過開始治理得好最終卻混亂的。之所以會混亂，是因為後代失去了德行。戒律、禪定和智慧，漢明帝時期，尋求懂得佛法的人來傳授教義，傳承了二百年。唐太宗大力弘揚佛教，並沒有妨礙他成為以正觀治理天下的君主，也傳承了二百年。我朝宋太祖、太宗，大力弘揚佛教，而且他們的子孫後代，都比商朝的三位君主賢明，所以他們的統治能夠傳承無窮。由此可以明白，佛教不是王道教化的蛀蟲，反而有助於國家的治理。那些說佛法導致梁朝滅亡的人，大概不是正確的論斷（出自《引子梁室論》）。壬申年（世祖元帝）（蕭繹）（承聖元年），（廢帝）（蕭欽）（元年）。

湘東王蕭繹多次大敗王僧辯的軍隊。王僧辯逃走後被侯瑱殺死。十一月，蕭繹在江陵即位，是為世祖元帝。蕭繹天資聰穎，多才多藝，能夠領悟精微之處。他建造了天居寺和天宮寺兩座寺廟。每次講授《法華經》，都能夠解釋《成實論》（辨正）。這一年，三藏法師Paramārtha（真諦），在金陵正觀寺翻譯《光明經》等經典。北齊天保二年，詔令僧稠禪師前往都城。皇帝親自率領車隊，到郊外迎接他。僧稠當時已經七十多歲，精神清明開闊。皇帝扶他進入宮內，為他講解正理。皇帝拜他為師，接受禪宗的教導。自此以後，更加虛心接受教誨，非常恭敬。因此跟隨他受了菩薩戒法。於是斷絕飲酒，禁止吃肉，放生鷹和鷂，停止做官打獵捕魚，致力於建立仁義之國。又下令禁止天下屠殺牛。三月里，大力勸導百姓齋戒。官家園林和私家菜園，都去除葷腥之物。僧稠留在宮中四十多天，於是辭別返回山中。這年，皇帝下令在鄴城建造雲門寺，讓他居住。兼任石窟大寺的住持。一天，皇帝駕臨拜訪僧稠。僧稠坐在床上沒有迎接。有人在皇帝面前進讒言。皇帝打算進入寺廟，追究他不敬之罪。僧稠知道了這件事，預先在二十里外等候皇帝。等到皇帝到達，感到奇怪，問他原因。僧稠說：『恐怕我身上血不乾淨，玷污了伽藍（僧眾所居住的園林），所以在這裡等候。』皇帝

【English Translation】 It has never been heard that a state began well-governed but ended in chaos. The reason for chaos is simply that later generations lost their virtue. Discipline, meditation, and wisdom: during the reign of Emperor Ming of Han, people who understood the Dharma were sought to teach the doctrine, and it was passed down for two hundred years. Emperor Taizong of Tang vigorously promoted Buddhism, which did not prevent him from being a ruler who governed the world with right views, and it was also passed down for two hundred years. Our Song Dynasty's Taizu and Taizong vigorously promoted Buddhism, and their descendants were all more virtuous than the three rulers of the Shang Dynasty, so their rule should be passed down endlessly. From this, it can be understood that Buddhism is not a parasite on the kingly way of governance, but rather contributes to the governance of the country. Those who say that the Dharma caused the demise of the Liang Dynasty are probably not correct arguments (from 'Introduction to the Liang Dynasty'). In the year Ren Shen (Emperor Yuan of the World) (Xiao Yi) (Cheng Sheng first year), (Deposed Emperor) (Xiao Qin) (first year).

Xiao Yi, the Prince of Xiangdong, repeatedly defeated Wang Sengbian's army. Wang Sengbian fled and was killed by Hou Tian. In November, Xiao Yi ascended the throne in Jiangling, becoming Emperor Yuan of the World. Xiao Yi was intelligent and versatile, able to comprehend subtle points. He built two temples, Tianju Temple and Tiangong Temple. Each time he lectured on the 'Lotus Sutra', he was able to explain the 'Tattvasiddhi Shastra' (Distinguishing Righteousness). In this year, the Tripiṭaka master Paramārtha (Zhendi), translated the 'Golden Light Sutra' and other scriptures at Zhengguan Temple in Jinling. In the second year of Tianbao in the Northern Qi Dynasty, an edict was issued summoning the Chan master Sengchou to the capital. The emperor personally led the entourage to greet him in the suburbs. Sengchou was over seventy years old at the time, with a clear and open spirit. The emperor helped him into the palace and explained the correct principles to him. The emperor took him as his teacher and accepted the teachings of Chan Buddhism. From then on, he humbly accepted his teachings and was very respectful. Therefore, he followed him and received the Bodhisattva precepts. Thus, he stopped drinking alcohol, forbade eating meat, released eagles and hawks, and stopped being an official to hunt and fish, and devoted himself to establishing a country of benevolence. He also issued an order prohibiting the slaughter of cattle throughout the country. In March, he vigorously encouraged the people to fast. The vegetables in the official gardens and private vegetable gardens were all free of meat and pungent plants. Sengchou stayed in the palace for more than forty days, and then bid farewell and returned to the mountains. In this year, the emperor ordered the construction of Yunmen Temple in Yecheng for him to live in. He also served as the abbot of the Shiku Great Temple. One day, the emperor visited Sengchou. Sengchou sat on the bed and did not greet him. Someone slandered him to the emperor. The emperor planned to enter the temple to investigate his disrespect. Sengchou knew about this and waited for the emperor twenty miles away in advance. When the emperor arrived, he was surprised and asked him the reason. Sengchou said: 'I am afraid that my blood is unclean and will defile the Sangharama (the garden where the Sangha lives), so I am waiting here.' The emperor

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拜伏愧悔無已。乃躬負稠身往寺。稠不受。帝曰。弟子負師。行遍天下。未足謝𠍴。因問弟子前身曾作何等。答曰。作羅剎王。是以今猶好殺。即咒盆水。令帝自觀。其形果然。帝大驚。自是坐禪行道。倍銳於前。仍敕諸州。別置禪肆。令達定慧者。就而教授。因以國儲。分為三分。一以供國。一以自用。一供三寶。自是徹情歸向。通古無倫。大起寺塔。僧尼滿於諸州。佛法東流。此焉盛矣(僧史)○法師法上。戒山崇峻。慧海幽深。德可軌人。威能肅物。故魏齊之世。歷為統都。所部僧尼將二百萬。而上綱紀。將四十年。常文宣時。盛弘釋典。上總擔荷。並得緝諧。內外闡揚。黑白咸允。癸酉(二) (二) (四)

荊山居士陸法和。初為元帝所重。爵以閑散。每服勤沙門。執弟子禮。至是帝以和為郢州刺史(南史)○齊沙門嵩公。至白虎山。因失道。聞鐘聲登一寺。于堂久坐。忽見五六十僧。飛空而下。自相借問。或言長安成都。嶺南蒯北。動即千萬里。嵩起欲參話。奄然失地。獨坐磐石之上。因問上統法師。師曰。此寺昔圖澄所造。賢聖居之。或現或隱。遷徙無定(感通)。甲戌(三) (恭帝元) (五)

南嶽慧思大禪師。初夢異僧。勉令出俗。乃辭親入道。常習坐。日唯一食。誦法華

【現代漢語翻譯】 現代漢語譯本： 拜伏，為自己的罪過感到無盡的愧疚和懺悔。於是親自揹負著僧人的身體前往寺廟。但僧人沒有接受。皇帝說：『弟子揹負老師，即使走遍天下，也不足以表達我的歉意。』因此問自己的前世曾做過什麼。回答說：『曾是羅剎王（Rākṣasa-rāja，食人夜叉之王），所以今生仍然嗜好殺戮。』於是僧人咒語加持盆中的水，讓皇帝自己觀看。皇帝看到自己的形象果然是羅剎。皇帝大驚，從此坐禪修行，比以前更加精進。仍然下令各州，另外設定禪房，讓那些通達定慧的人，前往教授禪法。因此將國家的儲備，分為三份。一份用來供給國家，一份用來自己使用，一份用來供養三寶（Triratna，佛、法、僧）。從此徹底地歸向佛法，通達古今無人能比。大興建寺廟佛塔，僧尼遍佈各個州。佛法向東流傳，從此興盛起來。（僧史） 法師法上，戒律如山般崇高嚴峻，智慧如海般幽深。德行可以作為人們的楷模，威嚴能夠使萬物肅靜。所以在北魏和北齊時期，歷任僧官統都。所管轄的僧尼將近兩百萬。法師管理綱紀，將近四十年。常文宣帝時期，大力弘揚佛教經典，法師總攬一切，並且能夠協調處理。對內對外都弘揚佛法，僧俗都信服。癸酉年。 荊山居士陸法和，最初被元帝所器重，授予閑散的官職。他經常勤勞地侍奉沙門（Śrāmaṇa，出家修道者），以弟子的禮節對待他們。到這時，皇帝任命陸法和為郢州刺史。（南史） 齊代的沙門嵩公，到達白虎山，因為迷路，聽到鐘聲便登上了一座寺廟。在佛堂里坐了很久，忽然看見五六十個僧人，從空中飛下來。他們互相問候，有的說是從長安，有的說是從成都，嶺南蒯北，動輒就是千萬里。嵩公起身想要和他們交談，忽然失去了立足之地，獨自坐在磐石之上。因此詢問上統法師，法師說：『這座寺廟過去是佛圖澄（Fotudeng，著名高僧）所建造的，賢聖居住在這裡，有時顯現，有時隱沒，遷徙沒有定處。』（感通）。甲戌年。 南嶽慧思大禪師，最初夢見奇異的僧人，勉勵他出家修行。於是辭別父母入道。經常習禪坐，每天只吃一頓飯，誦讀《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）。

【English Translation】 English version: He prostrated himself, feeling endless shame and remorse for his sins. Then he personally carried the monk's body to the temple. But the monk did not accept. The emperor said, 'This disciple carries the teacher, even if I travel all over the world, it is not enough to express my apology.' Therefore, he asked what he had done in his previous life. The answer was, 'I was a Rākṣasa-rāja (Rākṣasa-rāja, king of the man-eating demons), so I still have a fondness for killing in this life.' Then the monk chanted a mantra over the water in the basin, allowing the emperor to see for himself. The emperor saw that his image was indeed a Rākṣasa. The emperor was greatly shocked, and from then on, he practiced meditation and cultivation, becoming even more diligent than before. He still ordered the various states to set up separate meditation rooms, so that those who had attained Samādhi (concentration) and Prajñā (wisdom) could go and teach the Dharma. Therefore, he divided the national reserves into three parts. One part was used to supply the country, one part was used for himself, and one part was used to support the Triratna (Triratna, the Buddha, the Dharma, and the Sangha). From then on, he completely turned to Buddhism, and his understanding of the past and present was unparalleled. He greatly built temples and pagodas, and monks and nuns were all over the states. Buddhism spread eastward, and from then on it flourished. (History of the Sangha) Dharma Master Fa Shang, his precepts were as lofty and stern as a mountain, and his wisdom was as deep as the sea. His virtue could serve as a model for people, and his majesty could make all things solemn. Therefore, during the Northern Wei and Northern Qi dynasties, he served as the chief monk official. He governed nearly two million monks and nuns. The Dharma Master managed the rules and regulations for nearly forty years. During the reign of Emperor Wenxuan of the Northern Qi, he vigorously promoted Buddhist scriptures. The Dharma Master took charge of everything and was able to coordinate and handle matters. He promoted Buddhism both internally and externally, and both monks and laypeople were convinced. Guiyou year. Layman Lu Fahe of Jing Mountain was initially valued by Emperor Yuan and granted a leisurely official position. He often diligently served the Śrāmaṇa (Śrāmaṇa, renunciates), treating them with the etiquette of a disciple. At this time, the emperor appointed Lu Fahe as the governor of Yingzhou. (History of the South) The Śrāmaṇa Song Gong of the Qi Dynasty arrived at White Tiger Mountain. Because he got lost, he heard the sound of a bell and ascended a temple. He sat in the hall for a long time, and suddenly saw fifty or sixty monks flying down from the sky. They greeted each other, some saying they were from Chang'an, some saying they were from Chengdu, Lingnan, and Kuaibei, often tens of thousands of miles away. Song Gong got up to talk to them, but suddenly lost his footing and sat alone on a boulder. Therefore, he asked Dharma Master Shangtong, who said, 'This temple was built by Fotudeng (Fotudeng, a famous high monk) in the past. Sages live here, sometimes appearing, sometimes disappearing, and migrating without a fixed place.' (Gantong). Jiaxu year. Great Dhyana Master Huisi of Nanyue initially dreamed of a strange monk who encouraged him to leave home and practice. Therefore, he bid farewell to his parents and entered the path. He often practiced Dhyana (meditation), eating only one meal a day, and reciting the Saddharma Puṇḍarīka Sūtra (Saddharma Puṇḍarīka Sūtra, the Lotus Sutra).

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三十餘遍。感瓶水不竭。天童侍奉。時慧聞禪師。初閱中論觀悟旨。遂遙禮龍樹為師。師乃往授法。晝夜攝心。脅不至席。坐夏三七日。得宿命通。倍加勇猛。尋有障起。四支緩弱。不能行步。即自唸曰。病從業生。業由心起。心源無起。外境何狀。病業與心。都如雲影。如是觀已。輕安如故。夏滿猶無所得。放身倚壁。背未至間。豁悟法華三昧。研練逾久。前觀轉增。名行既播。學侶日臻。以時多艱。欲往一方安然行道。忽空中告曰。若欲化物。可詣武當。若修禪定。須往南嶽。至是領徒南邁。值梁之亂。權止大蘇山○釋慧善。善智度論。著散華論八卷(以如眾華繽紛散也)。是年止長安崇華寺。柱國家宰。奉供演法(本傳)○僧實禪師。生有奇相。魏太統中。詔曰。師目麗重瞳。偏同虞舜。背隆傴僂。分似周公。德宇純懿。軌量難模。可昭玄三藏。言為世寶(云云)。至后元年。復以師才深德大。請為國三藏。自是陶化京華。久而逾盛○初粱武。造金銀像二軀。于重云殿禮事。五十許年。至是江左未定。利害相雄。王僧辨。乃遣杜龕。典衛宮闕。龕性兇頑。欲毀二像為鋌。先令數人。上三休閣。令镵佛項。槌鑿始舉。二像一時回顧。所遣諸人。臂皆不舉。失喑如醉。杜龕亦然。仍見金剛競來擊之。舉形洪爛。穿皮

【現代漢語翻譯】 三十餘遍，感應到瓶中的水不會減少。（有）天童（神童）侍奉。（當）時慧聞禪師（Huiwen，一位禪宗大師），最初閱讀《中論》（Madhyamaka-karika，龍樹菩薩的著作）時領悟了其中的旨意，於是遙遠地向龍樹（Nagarjuna，佛教哲學家）禮拜，尊他為老師。龍樹於是前去向他傳授佛法。慧聞禪師日夜收攝身心，脅不貼席（形容精進修行），坐禪三個七日（二十一天），獲得了宿命通（pre-existence，能夠回憶前世的能力）。他更加勇猛精進。不久之後，出現了障礙，四肢變得遲緩虛弱，不能行走。他立刻想到：『疾病由業力產生，業力由心念而起。如果心源沒有生起，外在的境界又是什麼樣的呢？疾病、業力與心念，都像雲影一樣虛幻。』這樣觀想之後，身心輕安如初。一個夏季圓滿結束，仍然沒有什麼特別的領悟。他放鬆身體倚靠在墻壁上，背部還沒碰到墻壁的瞬間，豁然開悟了《法華三昧》（Lotus Samadhi，一種禪定狀態）。研習越久，之前的觀想就越加精進。他的名聲傳播開來，前來學習的人日益增多。因為時局多艱，他想去一個地方安靜地修行。忽然空中傳來聲音說：『如果想要教化眾生，可以去武當山；如果想要修習禪定，必須去南嶽。』於是他帶領弟子向南出發。正趕上樑朝發生變亂，暫時停留在（Mount）大蘇山。 釋慧善（Huishan，一位僧侶），精通《智度論》（Mahaprajnaparamita-sastra，龍樹菩薩的著作），著有《散華論》（Sanhua Lun）八卷（用『如眾華繽紛散也』來比喻）。這年他住在長安（Chang'an，古都）的崇華寺（Chonghua Temple）。（有）柱國（高級官員）宰相，供養他並請他講經說法。 僧實禪師（Sengshi，一位禪師），出生時就具有奇異的相貌。北魏（Northern Wei Dynasty）大統年間，皇帝下詔說：『禪師的眼睛美麗，有雙重瞳孔，很像虞舜（Emperor Shun，古代聖賢君主）；背部隆起，有些駝背，很像周公（Duke Zhou，古代政治家）。他的德行純正美好，行爲規範難以效仿。可以昭示玄三藏（title），他的言論是世間的珍寶。』（等等）。到了後來的元年，又因為禪師才華深厚，德行高尚，請他擔任國三藏（title）。從此，他在京城教化民眾，時間越久，影響越大。 當初，梁武帝（Emperor Wu of Liang）建造了兩尊金銀佛像，在重云殿（Chongyun Palace）供奉禮拜了五十多年。到了這時，江南（Jiangnan，長江以南地區）局勢未定，各方勢力互相爭鬥。王僧辨（Wang Sengbian，一位將軍）於是派遣杜龕（Du Kan，一位官員）掌管宮廷的守衛。杜龕性格兇殘頑劣，想要毀掉這兩尊佛像，把它們熔化鑄成金屬錠。他先命令幾個人登上三休閣（Sanxiu Pavilion），讓他們鑿佛像的頸部。錘子和鑿子剛舉起來，兩尊佛像同時回頭觀看，被派遣的那些人，手臂都抬不起來，失聲瘖啞，像喝醉了一樣。杜龕也是這樣。他們還看見金剛（Vajra，佛教護法神）競相來擊打他們，身體潰爛，面板被穿透。

【English Translation】 For more than thirty times, he sensed that the water in the bottle would not diminish. A child prodigy (celestial child) served him. At that time, Zen Master Huiwen (a Zen master), initially, upon reading the Madhyamaka-karika (Treatise on the Middle Way, a work by Nagarjuna), comprehended its essence, and thus remotely paid homage to Nagarjuna (a Buddhist philosopher), honoring him as his teacher. Nagarjuna then went to transmit the Dharma to him. Zen Master Huiwen concentrated his mind day and night, never allowing his side to touch the mat (describing diligent practice), meditating for three seven-day periods (twenty-one days), and attained the power of remembering past lives (pre-existence). He became even more courageous and diligent. Soon after, an obstacle arose, his limbs became slow and weak, and he could not walk. He immediately thought: 'Illness arises from karma, and karma arises from thoughts. If the source of the mind does not arise, what is the external realm like? Illness, karma, and thoughts are all like illusory cloud shadows.' After contemplating in this way, his body and mind felt as light and comfortable as before. After a full summer, he still had no special realization. He relaxed his body and leaned against the wall, and in the instant before his back touched the wall, he suddenly awakened to the Lotus Samadhi (a state of meditation). The longer he studied, the more diligent his previous contemplation became. His reputation spread, and the number of people coming to learn from him increased daily. Because the times were difficult, he wanted to go to a place to practice quietly. Suddenly, a voice came from the air saying: 'If you want to teach and transform sentient beings, you can go to Mount Wudang; if you want to practice meditation, you must go to Mount Nanyue.' So he led his disciples southward. He encountered the chaos of the Liang Dynasty and temporarily stayed on Mount Dasu. Venerable Huishan (a monk), was proficient in the Mahaprajnaparamita-sastra (Great Wisdom Sutra, a work by Nagarjuna), and wrote the Sanhua Lun (Treatise on Scattering Flowers) in eight volumes (using 'like many flowers scattered in profusion' as a metaphor). That year he lived in Chonghua Temple (Chonghua Temple) in Chang'an (ancient capital). A pillar of the state (high-ranking official), offered him support and invited him to preach the Dharma. Zen Master Sengshi (a Zen master), was born with extraordinary features. During the Datong era of the Northern Wei Dynasty, the emperor issued an edict saying: 'The Zen master's eyes are beautiful, with double pupils, very much like Emperor Shun (ancient sage ruler); his back is raised, somewhat hunched, very much like Duke Zhou (ancient statesman). His virtue is pure and beautiful, and his behavior is difficult to emulate. He can be proclaimed as the Xuan Sanzang (title), and his words are treasures of the world.' (etc.). In the first year of the later era, because the Zen master's talent was profound and his virtue was noble, he was invited to serve as the State Tripiṭaka Master (title). From then on, he transformed the people in the capital, and the longer the time, the greater the influence. Initially, Emperor Wu of Liang (Emperor Wu of Liang) built two gold and silver Buddha statues, and worshiped them in Chongyun Palace (Chongyun Palace) for more than fifty years. At this time, the situation in Jiangnan (area south of the Yangtze River) was unstable, and various forces fought each other. Wang Sengbian (a general) then sent Du Kan (an official) to take charge of the palace guards. Du Kan was fierce and unruly, wanting to destroy the two Buddha statues and melt them into metal ingots. He first ordered several people to ascend Sanxiu Pavilion (Sanxiu Pavilion), ordering them to chisel the necks of the Buddha statues. As soon as the hammers and chisels were raised, the two Buddha statues turned their heads at the same time, and those who were sent could not lift their arms, lost their voices, and were as if drunk. Du Kan was also like this. They also saw Vajras (Buddhist guardian deities) competing to strike them, their bodies festering and their skin pierced.

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露骨而卒(感通)。乙亥(敬帝)(紹泰元) (後梁)(中宗蕭察大定元) (魏恭帝二) (齊顯祖六)

陸法和。以元帝敗。乃歸齊。齊帝封太尉。賜甲第。法和乞為寺。身居偏室。日行道燒香禮佛凝坐。預期死日。時至坐去。而多留異跡(北史)○嵩頭陀法師。續至金華。置龍盤寺。又龍丘界立龍丘寺。又入萬善山。置離六塵寺。又西至孟度山。置三藏寺。始師發跡。置香山寺。及此凡七所。得山川形勝。黑白供養。久而猶盛(本傳)○道士陸修靜等。初為梁武所棄。遂奔入魏。至是其徒頗盛。而齊帝事佛。靜等嫉之。詣闕請與釋子角法。九月下敕。召僧道十人較法。至期大集公卿。修靜等。以術咒僧衣缽。及殿樑柱皆飛動。諸僧無以對之。靜等矜誇。又言。沙門現一。我即現二。今以小術誘之耳。帝謂上統曰。佛門豈無人。第求之未至耳。他日別對。未幾求獲法師曇顯。即抗表。請與道流定奪真偽。十月乙卯。會於正殿。百僚臨證。顯曰。承言沙門現一。我即現二。果否。靜曰然。顯翹一足曰。我正現一。請卿現二。道士默然無對。顯斥曰。爾曾間者未遇勍敵。敢以小術自肆。即以稠禪師袈裟置地。使咒之。道流併力作法。不能動。帝敕左右取衣。益十輩不能舉。顯即自取置梁間。又使咒之。樑柱

【現代漢語翻譯】 現代漢語譯本 露骨而卒(感通)。乙亥(敬帝)(紹泰元) (後梁)(中宗蕭察大定元) (魏恭帝二) (齊顯祖六)

陸法和：因為元帝戰敗，於是歸順北齊。齊帝封他為太尉，賜予豪華住宅。法和請求將住宅改為寺廟，自己住在偏僻的房間里，每天修行、燒香、禮佛、靜坐，預知自己去世的日期。到期後坐化而去，留下了許多奇異的跡象(北史)。 嵩頭陀法師：繼續前往金華，建立了龍盤寺。又在龍丘界建立了龍丘寺。又進入萬善山，建立了離六塵寺。又向西到達孟度山，建立了三藏寺。當初法師發跡時，建立了香山寺。加上這幾處，總共建立了七所寺廟。憑藉山川的優美形勢，以及信徒的供養，寺廟長久興盛(本傳)。 道士陸修靜等人：當初被梁武帝拋棄，於是逃奔到北魏。到這時，他們的門徒頗為興盛。而齊帝崇信佛教，陸修靜等人嫉妒佛教，於是前往朝廷，請求與僧人辯論佛法。九月，皇帝下令，召集僧人和道士各十人進行辯論。到期后，公卿大臣都來觀看。陸修靜等人用妖術詛咒僧人的衣缽，以及宮殿的樑柱，都使其飛動。眾僧無法應對。陸修靜等人驕傲自誇，又說：『沙門現出一個，我就現出兩個。現在只是用小法術引誘他們罷了。』皇帝對上統說：『佛門難道沒有人嗎？只是還沒有找到罷了。』 幾天後，終於找到了法師曇顯，曇顯立即上書，請求與道士們辯論真偽。十月乙卯日，在正殿舉行辯論會，百官都來觀看。曇顯說：『聽說你們說沙門現出一個，你們就能現出兩個，是真的嗎？』陸修靜說：『是的。』曇顯翹起一隻腳說：『我正現出一個，請你現出兩個。』道士沉默無語。曇顯斥責道：『你以前只是沒有遇到強大的對手，才敢用小法術來炫耀。』 隨即把稠禪師的袈裟放在地上，讓道士們用妖術詛咒它。道士們竭盡全力施法，卻不能使袈裟移動。皇帝命令侍衛們去拿袈裟，增加到十個人也不能舉起。曇顯自己取來袈裟，放在樑上，又讓道士們詛咒它，樑柱

【English Translation】 English version Lu Gu died openly (Gantong). Yi Hai (Emperor Jing) (Shaotai first year) (Later Liang) (Emperor Zhongzong Xiao Cha Dading first year) (Emperor Gong of Wei second year) (Emperor Xianzu of Qi sixth year)

Lu Fahe: Because Emperor Yuan was defeated, he surrendered to Northern Qi. The Emperor of Qi appointed him as Grand Commandant and granted him a luxurious residence. Fahe requested that the residence be converted into a temple, and he himself lived in a remote room, practicing, burning incense, worshiping the Buddha, and meditating every day, foreknowing the date of his death. When the time came, he passed away in meditation, leaving behind many strange signs (History of the North). Master Song Toutuo: Continued to Jinhua and established Longpan Temple. He also established Longqiu Temple in Longqiu. He also entered Wanshan Mountain and established Li Liuchen Temple. He also went west to Mengdu Mountain and established Sanzang Temple. When the master first emerged, he established Xiangshan Temple. Including these, he established a total of seven temples. Relying on the beautiful scenery of the mountains and rivers, as well as the offerings of believers, the temples prospered for a long time (Biography). Taoist Lu Xiujing and others: Initially abandoned by Emperor Wu of Liang, they fled to Northern Wei. By this time, their disciples were quite prosperous. However, the Emperor of Qi believed in Buddhism, and Lu Xiujing and others were jealous of Buddhism, so they went to the court and requested to debate Buddhist teachings with the monks. In September, the emperor ordered that ten monks and ten Taoists be summoned to debate. When the time came, the ministers all came to watch. Lu Xiujing and others used magic to curse the monks' robes and alms bowls, as well as the beams and pillars of the palace, causing them to fly. The monks could not cope. Lu Xiujing and others boasted proudly, saying, 'If a Shramana manifests one, I will manifest two. Now I am just using small magic to lure them.' The emperor said to Shang Tong, 'Is there no one in the Buddhist community? It's just that we haven't found them yet.' A few days later, Master Tanxian was finally found, and Tanxian immediately submitted a memorial requesting to debate the truth with the Taoists. On the day of Yi Mao in October, a debate was held in the main hall, and all the officials came to watch. Tanxian said, 'I heard that you said that if a Shramana manifests one, you can manifest two, is that true?' Lu Xiujing said, 'Yes.' Tanxian raised one foot and said, 'I am manifesting one, please manifest two.' The Taoist was silent and speechless. Tanxian rebuked, 'You have never encountered a strong opponent before, so you dare to flaunt your small magic.' Then he placed Zen Master Chou's kasaya on the ground and asked the Taoists to curse it with magic. The Taoists tried their best to cast spells, but they could not move the kasaya. The emperor ordered the guards to take the kasaya, but even ten people could not lift it. Tanxian took the kasaya himself and placed it on the beam, and then asked the Taoists to curse it, the beams and pillars

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亦不能動。其徒慚縮。修靜更欲以頰舌勝之。即曰。佛家自標為內教。內則小也。以我道家為外教。外則大也。顯曰。天子居九重之內。亦應小於百官。靜無對。帝及群臣。忻躍而罷。丙辰。帝詔曰。法門不二。真宗在一。求之正路。寂泊為本。祭酒道者。中世假託。俗人未悟。仍有祇崇。麹[麩-夫+薛]是味。喪昧虛宗。既乖仁祀之源。復違祭典之式。宜從禁止。無或遵風。應道士自謂得仙者。可飛騰遠舉。不能爾者。並宜改迷歸正。詣昭玄上統。剃度出家。詔旨既下。道士皆剃髮為沙門。有不從者。斬四人。於是齊境無道士焉(宣公論衡及北史)○齊帝嘗在晉陽。使人騎馲駝。向寺取經函。使問所在。帝曰。任駝出城。及出奄如夢至一山。山半有寺。眾僧遙曰。高洋馲駝來。便引見。一僧曰。高洋作天子何如。曰聖明。曰爾來何為。曰取經函。僧曰。洋在寺懶讀經。令北行東頭與之。使者乃反命焉(論衡)。丙子(太平元)(陳霸先為相國封陳王) (二) (三) (七)

僧達禪師。虎頭長耳。雙齒過寸。形器異倫。見者驚奉。梁武嘗從受戒。誓為弟子。后辭還魏國。餌苓斷粒。齊文宣帝。特加殊禮。前後六度。歸崇十善。帝為達。于林慮山。立洪谷寺。又舍神武舊廟。造定寇寺。兩以居之。山神

{ "translations": [ "亦不能動。他的徒弟們慚愧退縮。修靜更想用口舌爭勝，就說：『佛家自稱是內教，內則意味著小；而我們道家自稱是外教，外則意味著大。』顯回答說：『天子居住在九重宮闕之內，也應該小於百官。』修靜無言以對。皇帝和群臣都高興地散去了。丙辰日，皇帝下詔說：『法門沒有兩樣，真正的宗旨只有一個。尋求正道，寂靜清泊是根本。祭酒道者，是中古時代假託的，世俗之人沒有覺悟，仍然有人崇拜他們。用發黴的麥麩來祭祀，喪失了虛無的宗旨。既違背了仁義祭祀的源頭，又違背了祭祀典禮的規範，應該禁止，不要再效仿。應讓那些自稱得道的道士，如果可以飛騰遠舉，如果不能，就應該改邪歸正，到昭玄上統那裡剃度出家。』詔令下達后，道士們都剃髮做了沙門，有不服從的，斬首四人。於是齊國境內沒有道士了（宣公論衡及北史）。齊帝曾經在晉陽，派人騎著駱駝，到寺廟取經函，使者問經函所在。帝說：『任憑駱駝出城。』及駱駝出城，忽然像夢中一樣到了一座山，山腰有寺廟，眾僧遙遙地說：『高洋（姓名，北齊皇帝）的駱駝來了。』便引導使者相見。一個僧人說：『高洋做天子怎麼樣？』使者說：『聖明。』僧人說：『你來做什麼？』使者說：『取經函。』僧人說：『高洋在寺廟裡懶得讀經，讓向北走，在東頭給他。』使者於是回報了皇帝（論衡）。丙子（太平元）（陳霸先為相國，封為陳王）。", "僧達禪師（姓名，一位禪師），虎頭長耳，雙齒超過一寸，形貌器宇與衆不同，見到他的人都驚奇敬奉。梁武帝（姓名，南梁皇帝）曾經向他受戒，發誓做他的弟子。後來他辭別返回魏國，以茯苓為食，斷絕穀物。齊文宣帝（姓名，北齊皇帝）特別給予他優厚的禮遇，前後六次，歸依崇尚十善。皇帝為達禪師，在林慮山（地名）建立了洪谷寺（寺廟名），又捨棄了神武（齊神武帝高歡）的舊廟，建造了定寇寺（寺廟名），兩座寺廟都讓他居住。山神（山神）" ], "english_translations": [ 'He also could not be moved. His disciples were ashamed and shrank back. Xiujing further wanted to win with his tongue, and said: \'The Buddhist school calls itself the Inner Teaching, and inner means small; while our Taoist school calls itself the Outer Teaching, and outer means large.\' Xian replied: \'The Son of Heaven resides within the ninefold palace, and should also be smaller than the hundred officials.\' Xiujing had no reply. The emperor and his ministers happily dispersed. On the day of Bingchen, the emperor issued an edict saying: \'The Dharma gate is not twofold, the true purpose is one. Seeking the right path, stillness and tranquility are the foundation. The libationer Taoists are false pretenses of the Middle Ages, and the common people are not enlightened, and some still worship them. Using moldy wheat bran for sacrifices loses the empty purpose. It violates both the source of benevolent sacrifices and the norms of sacrificial rites, and should be prohibited, and no one should imitate them. Those Taoists who claim to have attained the Tao, if they can fly and soar far away, if they cannot, they should change their ways and return to the right path, and go to Zhaoxuan Shangtong to shave their heads and become monks.\' After the edict was issued, the Taoists all shaved their heads and became monks, and those who did not obey were beheaded, four people in total. Therefore, there were no Taoists in the territory of Qi (Xuangong Lunheng and Bei Shi). Emperor Qi once was in Jinyang, and sent someone to ride a camel to the temple to fetch a scripture box. The messenger asked where the scripture box was. The emperor said: \'Let the camel leave the city.\' And when the camel left the city, it suddenly arrived at a mountain as if in a dream, and there was a temple halfway up the mountain. The monks said from afar: \'Gao Yang\'s (name, emperor of Northern Qi) camel is here.\' Then they led the messenger to meet them. A monk said: \'How is Gao Yang as the Son of Heaven?\' The messenger said: \'Wise and enlightened.\' The monk said: \'What are you here for?\' The messenger said: \'To fetch the scripture box.\' The monk said: \'Gao Yang is too lazy to read the scriptures in the temple, let him go north and give it to him in the east.\' The messenger then reported back to the emperor (Lunheng). Bingzi (Taiping Yuan) (Chen Baxian was the prime minister and was enfeoffed as the Prince of Chen).", 'Zen Master Da (name, a Zen master), had a tiger\'s head and long ears, and his double teeth were more than an inch long. His appearance and demeanor were different from others, and those who saw him were surprised and revered him. Emperor Wu of Liang (name, emperor of Southern Liang) once received precepts from him and vowed to be his disciple. Later, he bid farewell and returned to the Wei Kingdom, eating tuckahoe and abstaining from grains. Emperor Wenxuan of Qi (name, emperor of Northern Qi) gave him special preferential treatment, and six times in total, he took refuge in and revered the Ten Virtues. The emperor built Honggu Temple (temple name) on Linlu Mountain (place name) for Zen Master Da, and also abandoned the old temple of Shenwu (Emperor Shenwu of Qi, Gao Huan), and built Dingkou Temple (temple name), and let him live in both temples. Mountain God (mountain god)' ] }

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禮奉。每現靈蹟。初志公嘗曰。達禪師。大福德人也。是年六月。端坐而逝。壽八十二。宣帝奔赴。舉聲大哭。六軍周號。山林為動。乃葬于谷○真玉法師。生而無目。母攜聽講。精究詞旨。至是文宣。盛弘講席。海內髦彥咸聚天平。玉獨標稱首。道俗崇仰(本傳)○十二月魏恭帝。禪位於宇文覺。是為北周孝閔帝○魏十六主。凡一百七十二年。譯師十九人。所譯經律論。四百十九部。一千九百餘卷。僧至二百萬。國家大寺。四十七所。三公等寺。八百四十所。百姓所造寺院。三萬余所。自古佛事圖塔之盛。無出於此。丁丑(二)

九月梁敬帝。禪位於陳高祖○梁四主五十六年中。譯師四十二人。所出經論七百八十卷。寺二千八百四十六所。僧尼八萬三千人。

穎濵先生蘇轍子由論曰。易曰。形而上者謂之道。形而下者謂之器。自五帝三王。以形器治天下。導之以禮樂。齊之以政刑。道行於其間。而民莫知也。老子體道而不嬰於物。孔子至以龍比之。東漢以來。佛法始入中國。其道與老子相出入。皆易所謂形而上者。而漢之士大夫不能明也。魏晉以後。略知之矣。好之篤者。則欲施之於世。疾之深者。則欲絕之於世。二者皆非也。佛老之道。與吾道同。而欲絕之。佛老之教。與吾教異。而欲行之

【現代漢語翻譯】 現代漢語譯本： 禮拜供奉，每次都顯現靈異的跡象。當初志公（佛教禪師）曾說：『達禪師（佛教禪師），是大有福德的人啊。』這年六月，端坐而逝，享年八十二歲。宣帝（北齊皇帝）奔赴而來，放聲大哭，六軍將士都跟著號哭，山林為之震動。於是將他安葬在谷○。真玉法師（佛教法師），生下來就沒有眼睛，母親帶著他去聽講經，他精深地研究經文的旨意。到了文宣帝（北齊文宣帝）時期，盛大地弘揚講經的活動，海內有才華的人都聚集到天平（地名）。真玉法師獨自被推崇為第一，受到僧俗的崇敬仰慕（出自本傳）。 十二月，魏恭帝（北魏恭帝）將皇位禪讓給宇文覺（北周孝閔帝），這就是北周孝閔帝。 北魏經歷了十六位皇帝，共一百七十二年。翻譯佛經的譯師有十九人，所翻譯的經、律、論共有四百一十九部，一千九百多卷。僧人達到二百萬。國家的大寺廟有四十七所，三公等官員所建的寺廟有八百四十所，百姓所建造的寺院有三萬多所。自古以來佛事和建造佛塔的盛況，沒有超過這個時期的。 九月，梁敬帝（南梁敬帝）將皇位禪讓給陳高祖（陳朝開國皇帝）。南梁經歷了四位皇帝，共五十六年。翻譯佛經的譯師有四十二人，所翻譯的經論共有七百八十卷。寺廟有二千八百四十六所，僧尼有八萬三千人。 穎濱先生蘇轍（蘇轍的字）評論說：《易經》說：『形而上者叫做道，形而下者叫做器。』自五帝三王以來，用有形的器物治理天下，用禮樂來引導百姓，用政刑來規範百姓，道就在其中執行，而百姓卻不知道。老子體會道而不受外物的束縛，孔子甚至用龍來比喻他。東漢以來，佛法開始傳入中國，它的道與老子的道相近，都是《易經》所說的形而上的東西，而漢朝的士大夫不能明白。魏晉以後，人們稍微瞭解了一些。喜歡它而且非常篤信的人，就想把它施行於世；厭惡它而且非常深刻的人，就想把它從世上剷除。這兩種做法都是不對的。佛老之道，與我們的道相同，卻想要剷除它；佛老的教義，與我們的教義不同，卻想要推行它。

【English Translation】 English version: Paying homage and making offerings, each time manifesting miraculous signs. Initially, Zhi Gong (Buddhist Chan master) once said, 'Dhyana Master Da (Buddhist Chan master) is a person of great merit and virtue.' In the sixth month of this year, he passed away in a seated posture, at the age of eighty-two. Emperor Xuan (Emperor of Northern Qi) rushed to the scene and wept loudly, and the six armies echoed his cries, shaking the mountains and forests. Thereupon, he was buried in Gu○. Dharma Master Zhenyu (Buddhist Dharma master), born without eyes, was brought by his mother to listen to lectures, and he deeply studied the meaning of the scriptures. During the reign of Emperor Wenxuan (Emperor Wenxuan of Northern Qi), the activities of preaching scriptures were greatly promoted, and talented people from all over the country gathered in Tianping (place name). Dharma Master Zhenyu was uniquely praised as the foremost, and was revered and admired by both monks and laypeople (from the original biography). In December, Emperor Gong of Wei (Emperor Gong of Northern Wei) abdicated the throne to Yuwen Jue (Emperor Xiaomin of Northern Zhou), who became Emperor Xiaomin of Northern Zhou. The Northern Wei Dynasty lasted for sixteen emperors, a total of one hundred and seventy-two years. There were nineteen translators of Buddhist scriptures, who translated a total of four hundred and nineteen scriptures, treatises, and commentaries, comprising more than one thousand nine hundred volumes. The number of monks reached two million. There were forty-seven large state temples, eight hundred and forty temples built by officials such as the Three Dukes, and more than thirty thousand temples built by the common people. Since ancient times, the prosperity of Buddhist affairs and the construction of pagodas has not exceeded this period. In September, Emperor Jing of Liang (Emperor Jing of Southern Liang) abdicated the throne to Emperor Gaozu of Chen (founding emperor of the Chen Dynasty). The Southern Liang Dynasty lasted for four emperors, a total of fifty-six years. There were forty-two translators of Buddhist scriptures, who translated a total of seven hundred and eighty scriptures and treatises. There were two thousand eight hundred and forty-six temples, and eighty-three thousand monks and nuns. Yingbin, Mr. Su Zhe (Su Zhe's courtesy name), commented: 'The Book of Changes says, 'What is above form is called the Dao, and what is below form is called the instrument.' Since the Five Emperors and Three Kings, they governed the world with tangible instruments, guided the people with rituals and music, and regulated them with politics and punishments. The Dao operated within them, but the people did not know it. Lao Tzu embodied the Dao without being bound by external things, and Confucius even compared him to a dragon. Since the Eastern Han Dynasty, Buddhism began to enter China, and its Dao is similar to that of Lao Tzu, both of which are what the Book of Changes calls the formless. However, the scholar-officials of the Han Dynasty could not understand it. After the Wei and Jin Dynasties, people understood it a little. Those who liked it and believed in it very much wanted to implement it in the world; those who hated it and hated it deeply wanted to eradicate it from the world. Both of these approaches are wrong. The Dao of Buddhism and Lao Tzu is the same as our Dao, but we want to eradicate it; the teachings of Buddhism and Lao Tzu are different from our teachings, but we want to promote it.'

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。皆失之矣。姚秦興區區一隅。招延緇素。譯經談妙。至者數千人。而姚氏之亡。曾不旋踵。梁武帝。江南佛事。前世所未嘗見。至捨身為奴𨽻。父子皆陷於侯景。議者觀秦梁之敗。則以佛法。為不足賴矣。後魏太武。深信崔浩。浩不信佛。勸帝斥去僧徒。毀經壞寺。既滅佛法。而浩亦以非罪赤族。唐武宗求長生。狥道士之私。夷佛滅僧。不期年。而以丹毒遽崩。議者觀魏唐之禍。則以佛法。為不可忤矣。二者皆見其一偏耳。佛老之道。非一人私說也。自有天地。而有是道矣。古之君子。以之治氣養心。其高不可嬰。其潔不可溷。天地神人。皆將望而敬之。聖人所以不疾而速。不行而至者。用此道也。道之於物。無所不在。而尚可非乎。誠以形器治天下。導之以禮樂。齊之以政刑。道行於其間。而民不知。萬物並育而不相害。道並行而不相悖。泯然不見其際。而天下化。不亦周孔之遺意也哉(見通鑑議)。

歷代編年釋氏通鑑卷第五 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷之六

宋括山一庵釋　本覺　編集

明十林居士　周之訓　較訂

南北朝北周宇文姓(都長安。五主。二十六年。禪于隋)齊高姓(都鄴。六主。二十八年。國入周)南后

【現代漢語翻譯】 皆因此而迷失了真諦。姚秦佔據偏遠一隅，招攬僧人和俗人，翻譯佛經，談論玄妙之理，前來的人數以千計。然而姚秦的滅亡，卻很快就到來了。梁武帝在江南大興佛事，是前代從未見過的。甚至到了捨身出家為奴的地步，結果父子都被侯景所困。議論的人觀察秦和梁的失敗，就認為佛法是不值得依賴的。 後魏太武帝，深信崔浩（人名）。崔浩不信佛，勸說太武帝驅逐僧侶，毀壞佛經和寺廟。滅佛之後，崔浩也因莫須有的罪名被滅族。唐武宗爲了尋求長生不老，聽從道士的私下建議，廢除佛教，消滅僧人。不到一年，就因為服用丹藥中毒而突然駕崩。議論的人觀察魏和唐的災禍，就認為佛法是不可冒犯的。這兩種看法都只看到了一方面。 佛和老的道理，不是哪一個人私自的說法。自從有了天地，就有了這些道理。古代的君子，用它來調理氣息，涵養心性。它的高深不可觸及，它的純潔不可玷污。天地神人，都會仰望而尊敬它。聖人之所以不疾而速，不行而至，就是運用了這個道理。道對於萬物，無所不在，難道還可以否定它嗎？ 如果用刑法來治理天下，用禮樂來引導百姓，用政治和刑罰來規範他們，道就在這其中執行，而百姓卻不知道。萬物一同生長而不互相妨害，道並行而不互相違背，完全看不到它們的界限，而天下就被教化了。這不也是周公和孔子的遺願嗎？（見《資治通鑑》的議論） 《歷代編年釋氏通鑑》卷第五 卍新續藏第 76 冊 No. 1516 《釋氏通鑑》 《歷代編年釋氏通鑑》卷之六 宋 括山一庵釋 本覺（人名） 編集 明 十林居士 周之訓（人名） 較訂 南北朝 北周 宇文姓（皇帝姓氏，都城在長安，歷經五位君主，共二十六年，禪讓于隋朝）齊 高姓（皇帝姓氏，都城在鄴城，歷經六位君主，共二十八年，國家被北周吞併）南后

【English Translation】 All were lost because of it. Yao Qin, occupying a remote corner, recruited monks and laypeople, translating scriptures and discussing profound principles, with thousands coming. However, the demise of Yao Qin came swiftly. Emperor Taiwu of the Later Wei Dynasty deeply trusted Cui Hao (personal name). Cui Hao did not believe in Buddhism and advised the emperor to expel monks and destroy scriptures and temples. After the suppression of Buddhism, Cui Hao was also executed along with his clan on trumped-up charges. Emperor Wuzong of the Tang Dynasty, seeking immortality, heeded the private advice of Taoist priests, abolished Buddhism, and eliminated monks. In less than a year, he suddenly died from poisoning due to taking elixirs. Those who discussed the disasters of Wei and Tang believed that Buddhism should not be offended. Both views only saw one side of the matter. The principles of Buddhism and Taoism are not the private sayings of any one person. Since the existence of heaven and earth, these principles have existed. Ancient gentlemen used them to regulate their breath and cultivate their minds. Its height is unattainable, and its purity is inviolable. Heaven, earth, gods, and humans will all look up to it with reverence. The reason why sages are fast without haste and arrive without traveling is because they use this principle. The Dao is present in all things, so how can it be denied? If one governs the world with laws, guides the people with rituals and music, and regulates them with politics and punishments, the Dao operates within it, but the people do not know it. All things grow together without harming each other, and the Dao runs parallel without contradicting each other. One cannot see their boundaries, and the world is transformed. Is this not also the legacy of the Duke of Zhou and Confucius? (See the commentary in Zizhi Tongjian) Comprehensive Mirror of Buddhist History Through the Dynasties, Volume 5 卍 New Supplement to the Canon, Volume 76, No. 1516, Comprehensive Mirror of Buddhist History Comprehensive Mirror of Buddhist History Through the Dynasties, Volume 6 Compiled by Monk Benjue (personal name) of Yian Hermitage, Mount Kuaiji, Song Dynasty Collated and revised by Layman Zhou Zhixun (personal name) of Shilin, Ming Dynasty Northern and Southern Dynasties: Northern Zhou, Yuwen (imperial surname, capital in Chang'an, five rulers, twenty-six years, abdicated to the Sui Dynasty); Northern Qi, Gao (imperial surname, capital in Ye, six rulers, twenty-eight years, state annexed by Northern Zhou); Southern Later

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梁蕭姓(都江陵。三主。三十三年。國入隋)陳陳姓(都建康。五主。三十三年。國入隋)丁丑(周)(孝愍帝)(元) (後梁)(中宗)(大定三) (陳)(高祖)(永定元) (北齊顯祖)(天保八)

周孝愍帝(覺)自丙子十二月受魏禪。帝明𥙿研機。疏通弘遠。天縱神武。民歸獄訟。握金鏡以居尊。齊玉衡而建極。大弘像化。廣辟慈門。海內名德。咸慕義歸仁焉(辨正論)○九月愍帝崩。世宗孝明帝(毓)即位○是月陳高祖武帝羈先。受梁禪。膺寶曆以君臨。起會昌而司牧。身長九尺。須長三尺。垂手過膝。神明高放。戡剪多難。復梁舊政。崇重釋氏。金陵舊來七百餘寺。侯景焚蕩幾盡。帝既登極。悉皆修復。翻經講道。不替前朝○天竺那羅提黎耶舍(此云尊稱)至齊鄴都。文宣禮請。于天平寺譯經。舍大興正法。弘暢群心。于宣譯之暇。時陳神咒冥救顯助。立功多矣(本傳)。戊寅(明帝二) (四) (二)

周孝明帝。上奉三乘。內親九族。乃至本枝維翰列辟庶官。五向十行。俱識歸依之道。外觀內覺。同登解脫之門。是年為先皇。造盧舍那織成像一軀。並二菩薩。高二丈六尺。等身檀像。一十二軀。各二菩薩。及金剛師子等。麗極天成。妙同神制(卞正)○陳高祖。時設無遮

【現代漢語翻譯】 現代漢語譯本 梁，蕭姓（都城在江陵，歷經三位君主，共三十三年，國家被隋朝吞併）。陳，陳姓（都城在建康，歷經五位君主，共三十三年，國家被隋朝吞併）。丁丑年（周）（孝愍帝）（元）（後梁）（中宗）（大定三年）（陳）（高祖）（永定元年）（北齊顯祖）（天保八年）。

周孝愍帝（覺），從丙子年十二月接受魏朝的禪讓。孝愍帝明察事理，深究玄機，見解通達弘遠。天生神武，百姓歸附，處理訴訟公正。他手握象徵權力的金鏡以居於尊位，校正玉衡以建立法度。大力弘揚佛教，廣開慈悲之門。海內有名望的賢德之士，都仰慕道義而歸向仁德。（《辨正論》）九月，孝愍帝駕崩。世宗孝明帝（毓）即位。 同月，陳高祖武帝（羈先）接受梁朝的禪讓。承受寶貴的歷數以君臨天下，開始治理國家。他身高九尺，鬍鬚長三尺，雙手下垂超過膝蓋。精神明朗高遠，平定了許多禍亂，恢復了梁朝舊有的政治制度。崇尚重視佛教，金陵舊有七百多座寺廟，侯景焚燒破壞幾乎殆盡。高祖登基后，全部加以修復。翻譯佛經，講授佛法，沒有改變前朝的傳統。 天竺（India）那羅提黎耶舍（Nālandayaśas）（此云尊稱）到達北齊鄴都（the capital of Northern Qi dynasty）。文宣帝（Emperor Wenxuan）以禮相請，在那天平寺（Tianping Temple）翻譯佛經。那羅提黎耶舍大力弘揚正法，使大眾內心暢快。在翻譯佛經的空閑時間，時常陳述神咒，在冥冥之中救助顯現，建立了很多功勞。（《本傳》）。戊寅年（明帝二年）（四年）（二年）。

周孝明帝，對上尊奉三乘佛法，對內親近九族。乃至同宗的枝幹，國家的棟樑，各級官員，都向往十善之行，都明白歸依佛法的道理。從外在行為到內在覺悟，一同登上解脫之門。這年為先皇，建造盧舍那佛（Vairocana）織成像一尊，以及兩尊菩薩，高二丈六尺。等身檀香木像一十二尊，每尊配有兩尊菩薩，以及金剛（Vajra）師子等，極其華麗，如同天成，精妙得如同神工製作。（《卞正》）陳高祖，當時設定無遮大會（unrestricted assembly）。

【English Translation】 English version Liang, with the surname Xiao (capital in Jiangling, ruled by three emperors, lasting for 33 years before being annexed by the Sui Dynasty). Chen, with the surname Chen (capital in Jiankang, ruled by five emperors, lasting for 33 years before being annexed by the Sui Dynasty). Year Dingchou (Zhou) (Emperor Xiaomin) (Yuan) (Later Liang) (Emperor Zhongzong) (Dading 3) (Chen) (Emperor Gaozu) (Yongding 1) (Northern Qi Emperor Xianzu) (Tianbao 8).

Emperor Xiaomin of Zhou (Jue), received the abdication from the Wei Dynasty in December of the Bingzi year. Emperor Xiaomin was insightful, deeply investigated mysteries, and had broad and far-reaching views. He was naturally gifted with martial prowess, and the people submitted to his judgments. He held the golden mirror symbolizing power to reside in the supreme position, and corrected the jade balance to establish laws. He vigorously promoted Buddhism and widely opened the gates of compassion. Renowned virtuous people within the country all admired righteousness and turned to benevolence. (From 'Bian Zheng Lun') In September, Emperor Xiaomin passed away. Emperor Xiaoming (Yu) of the Shizong Dynasty ascended the throne. In the same month, Emperor Wu of the Chen Dynasty (Jixian) received the abdication from the Liang Dynasty. He received the precious mandate to rule the world and began to govern the country. He was nine feet tall, had a three-foot-long beard, and his hands hung down past his knees. His spirit was bright and lofty, and he quelled many disasters, restoring the old political system of the Liang Dynasty. He revered and valued Buddhism. There were over seven hundred temples in Jinling, which Hou Jing had burned and destroyed almost entirely. After Emperor Gaozu ascended the throne, he had them all repaired. He translated scriptures and lectured on the Dharma, without changing the traditions of the previous dynasty. Nālandayaśas (This translates to 'Venerable Title') from India arrived in Yedu (the capital of Northern Qi dynasty), Northern Qi. Emperor Wenxuan respectfully invited him to translate scriptures at Tianping Temple. Nālandayaśas vigorously promoted the true Dharma, bringing joy to the hearts of the masses. In his spare time from translating scriptures, he often recited divine mantras, providing unseen assistance and achieving many merits. (From 'Ben Zhuan'). Year Wuyin (Emperor Ming 2) (4) (2).

Emperor Xiaoming of Zhou, above, revered the Three Vehicles of Buddhism; internally, he was close to the nine branches of his clan. Even the branches of the same lineage, the pillars of the state, and officials of all ranks, all aspired to the ten virtuous deeds and understood the principles of taking refuge in the Buddha. From outward actions to inward enlightenment, they all ascended the gate of liberation. In this year, for the late emperor, he commissioned a woven image of Vairocana Buddha, along with two Bodhisattvas, each twenty-six feet tall. Twelve life-size sandalwood statues, each accompanied by two Bodhisattvas, as well as Vajra lions, were created, extremely magnificent, as if made by the gods. (From 'Bian Zheng') Emperor Gaozu of Chen, at that time, established an unrestricted assembly.

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大會。供僧佈施。放生宥罪。弘宣十善。汲引四民。于楊州。造東安寺。復為國家。爰逮群生。于楊都治下。造興皇(一云興聖)天居等四寺。皆宏麗莫比(卞正)○五月陳高祖。幸莊嚴寺舍身。群臣表請還宮(通鑑)○陳真諦。還豫章譯經○週三藏攘那跋陀羅(此云智賢)。于長安。譯五明論(一聲論。二醫論。三工巧論。四咒術論。五符印論)。己卯(武成元) (五) (三)(五月帝崩。世祖文帝茜立) (十)(十月帝崩廢帝茵立)

五月陳高祖崩。帝親寫經一十二藏。造金銅像百萬軀。修故寺三十二所。度僧尼七千人(卞正)○高祖崩后。將欲修葬。造溫涼車。文帝欲取梁武重云殿中。佛帳珠佩。以飾送終。人力既足。忽見雲氣擁結。大雨洪注。雷震電燁。煙張殿表。火烈雲中。歘見重云殿影金銀二像。八部神王。並及帳座一時騰舉。煙火挾之。忽然遠逝。觀者傾國。及晴之後。覆看故所。唯礎存焉。是日人見殿像。乘空飛于海。上云(感通錄)○十月齊顯祖崩。帝在位十年。佛法大盛。所度僧尼。八千餘人。先是帝至谷口木井佛寺。有癡人不解語。忽謂帝曰。我去爾後來。是夜癡人死。帝尋崩焉(論衡及卞正論)。庚辰(二)(世宗崩武帝立) (六) (文帝)(天嘉元) (廢帝乾明元年

【現代漢語翻譯】 大會。供養僧侶佈施財物。放生動物赦免罪過。弘揚宣講十善業。引導各行各業的人民。在楊州，建造東安寺。又為國家，以及所有眾生，在楊都管轄下，建造興皇（一說興聖）、天居等四座寺廟，都極其宏偉壯麗，無與倫比（卞正記載）。 五月，陳高祖前往莊嚴寺舍身（出家），群臣上表請求他還宮（《資治通鑑》記載）。陳真諦法師，返回豫章翻譯佛經。周朝三藏法師攘那跋陀羅（意為智賢），在長安，翻譯《五明論》（包括：一聲論，即語言學；二醫論，即醫學；三工巧論，即工藝學；四咒術論，即咒語；五符印論）。己卯年（武成元年）。 （五月，皇帝駕崩，世祖文帝陳茜即位）。（十月，皇帝駕崩，廢帝陳伯宗即位）。 五月，陳高祖駕崩。文帝親自書寫佛經一十二藏，建造金銅佛像一百萬尊，修繕舊寺廟三十二所，度化僧尼七千人（卞正記載）。 高祖駕崩后，將要進行安葬，製造溫涼車。文帝想要取用梁武帝重云殿中的佛帳珠佩，來裝飾送終的儀仗。人力已經準備充足，忽然看見雲氣擁結，大雨傾盆，雷鳴電閃，煙霧瀰漫殿宇，火焰在雲中燃燒。突然看見重云殿的殿影、金銀二像、八部神王，以及帳座，一時騰空飛起，煙火挾裹著它們，忽然遠逝。觀看的人傾國而出。等到天晴之後，再去看原來的地方，只剩下地基了。當天人們看見殿像，乘空飛向大海之上（《感通錄》記載）。 十月，齊顯祖駕崩。皇帝在位十年，佛法非常興盛，所度化的僧尼，有八千多人。此前，皇帝到谷口木井佛寺，有個癡呆的人不說話，忽然對皇帝說：『我去了，你隨後就來。』當天夜裡癡呆人死了，皇帝不久也駕崩了（《論衡》及卞正論記載）。庚辰年。（世宗駕崩，武帝即位）。（文帝）（天嘉元年）。（廢帝乾明元年）。

【English Translation】 A grand assembly. Offering alms to monks and making donations. Releasing living beings and pardoning offenses. Widely propagating the Ten Virtuous Deeds. Guiding the four classes of people (士 shi, 農 nong, 工 gong, 商 shang - scholars, farmers, artisans, and merchants). In Yang Prefecture, constructing the Dong'an Monastery. Furthermore, for the sake of the nation and all sentient beings, under the administration of Yang Capital, constructing four monasteries including Xinghuang (also known as Xingsheng), Tianju, etc., all of which were incomparably magnificent (recorded by Bian Zheng). In the fifth month, Emperor Gaozu of Chen went to Zhuangyan Monastery to offer his body (renounce the world), and the ministers petitioned him to return to the palace (recorded in Zizhi Tongjian). The Tripitaka master Paramārtha (Zhendi) returned to Yuzhang to translate scriptures. The Tripitaka master Jñānabhadra (Rannabatuoluo) of the Zhou dynasty (meaning 'Wise and Auspicious'), translated the Five Vidyās (Wuming Lun) in Chang'an (1. Śabdavidyā - Linguistics; 2. Cikitsāvidyā - Medicine; 3. Śilpakarmasthānavidyā - Craftsmanship; 4. Hetuvidyā - Logic; 5. Adhyātmavidyā - Philosophy). The year was Jimao (the first year of Wucheng). (In the fifth month, the emperor passed away, and Emperor Shizu Wen, Chen Qian, ascended the throne). (In the tenth month, the emperor passed away, and the deposed Emperor Chen Bozong ascended the throne). In the fifth month, Emperor Gaozu of Chen passed away. Emperor Wen personally wrote twelve collections of Buddhist scriptures, commissioned one million bronze and gold Buddha statues, renovated thirty-two old monasteries, and ordained seven thousand monks and nuns (recorded by Bian Zheng). After the passing of Emperor Gaozu, preparations were made for his funeral, and a temperature-controlled carriage was constructed. Emperor Wen intended to take the Buddhist banners and pearl ornaments from the Chongyun Hall of Emperor Wu of Liang to decorate the funeral procession. When the manpower was ready, suddenly, dense clouds gathered, heavy rain poured down, thunder rumbled and lightning flashed, smoke filled the palace, and flames burned in the clouds. Abruptly, the shadow of Chongyun Hall, two golden and silver statues, the Eight Classes of Devas (Babu Shenwang), along with the canopies and seats, rose into the air at once, carried away by smoke and fire, and vanished into the distance. The entire nation watched. After the sky cleared, upon inspecting the original site, only the foundation remained. On that day, people saw the hall and statues flying in the sky above the sea (recorded in Gantong Lu). In the tenth month, Emperor Xianzu of Qi passed away. The emperor reigned for ten years, and Buddhism flourished greatly, with over eight thousand monks and nuns ordained. Previously, when the emperor visited the Mujiing Buddhist Temple in Gukou, a foolish person who could not speak suddenly said to the emperor, 'I am leaving, and you will follow soon.' That night, the foolish person died, and the emperor soon passed away as well (recorded in Lunheng and Bian Zheng's commentary). The year was Gengchen. (Emperor Shizong passed away, and Emperor Wu ascended the throne). (Wen Emperor) (The first year of Tianjia). (The first year of Qianming of the Deposed Emperor).

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十一月肅宗演改皇建元)

周世宗崩。高祖武帝(邕)即位。為文皇帝。造錦釋迦像一丈六尺。並菩薩聖僧。金剛師子。週迴寶塔。二百二十軀。仍于京下。造寧國會昌永寧等三寺(卞正)○四月齊稠禪師。無疾端坐而逝。壽八十一。敕遣襄樂王宣慰。施物五百段。送千僧供。以崇追福。仍詔起塔立碑。初師所住禪窟前有深淵。嘗見被毛之人。偉而胡貌。置釜然火。水將沸涌。俄有大蟒。從水中出。欲入釜內。稠以足撥之。蟒遂入水。毛人亦隱。其夜見一男子。拜云。弟子有兒。歲歲為惡神所啖。兒子等惜命不敢當。弟子衰老將死。故自供食。蒙師力故。得免斯難。又齊帝。每年元日。常問師一歲吉兇。至天保十年。師云。今年不好。帝不悅。復問師何如。答云。貧道亦不久。至冬帝崩。是夏師亦滅云。帝暇日常欲睹佛之靈異。稠曰。非沙門所宜。帝強之。乃投袈裟于地。帝使數十人。舉之不動。稠命沙彌取之。初無難焉。因爾篤信。兼常寺宇僧供。勞賜優渥。齊滅周廢。以寺賜大夫柳務文。及入住時。有神怒曰。何敢凌犯須陀洹寺。后隋初興復。奄同初建云(本傳)○二祖慧可大師。以衣法付僧璨。偈曰。本來緣有地。因地種花生。本來無有種。華亦不曾生。復云。汝且處深山。勿罹世難。然吾亦有夙累。

【現代漢語翻譯】 現代漢語譯本 （十一月肅宗演改皇建元）

周世宗駕崩，高祖武帝（邕）即位，尊為文皇帝。建造錦繡釋迦牟尼像一丈六尺，以及菩薩、聖僧、金剛、獅子和環繞的寶塔，共二百二十尊。並在京城建造寧國寺、會昌寺、永寧寺等三座寺廟。（卞正）

四月，齊國稠禪師無疾而終，端坐圓寂，享年八十一歲。皇帝敕令襄樂王前去慰問，並施捨物品五百段，供養一千名僧人，以崇尚追福。並下詔建造佛塔、樹立石碑。當初，禪師所居住的禪窟前有一深淵，曾見到一個渾身長毛的人，身材高大，長著胡人的面貌，放置一口鍋並點燃火焰，水將要沸騰。忽然有一條大蟒蛇從水中出來，想要進入鍋內。稠禪師用腳撥開它，蟒蛇就進入水中，長毛的人也消失了。當晚，有一個男子前來拜謝說：『弟子有個兒子，每年都被惡神吃掉。兒子們都愛惜性命不敢抵抗，弟子年老體衰將要死去，所以自己供奉食物。承蒙禪師的力量，才得以免除這場災難。』

齊國皇帝每年元旦，常常詢問稠禪師一年的吉兇。到天保十年，稠禪師說：『今年不好。』皇帝不高興。又問禪師情況如何，禪師回答說：『貧道也不久於人世了。』到冬天，皇帝駕崩，這年夏天稠禪師也圓寂了。

皇帝空閑時常常想看到佛的靈異現象，稠禪師說：『這不是沙門應該做的。』皇帝強求他，稠禪師就把袈裟扔在地上，皇帝派幾十個人去抬，卻抬不動。稠禪師命令沙彌去拿，卻毫不費力。因此皇帝更加篤信佛教，經常賞賜寺廟和僧人的供養，待遇優厚。齊國滅亡后，周朝廢除佛教，把寺廟賜給大夫柳務文。當柳務文入住時，有神靈發怒說：『怎麼敢侵犯須陀洹寺？』後來隋朝興起，又恢復了寺廟，和最初建立時一樣。（本傳）

二祖慧可大師將衣缽傳給僧璨，並留下偈語說：『本來緣有地，因地種花生。本來無有種，華亦不曾生。』又說：『你暫且隱居深山，不要遭遇世間的災難。然而我也有前世的罪業。』

【English Translation】 English version (In the eleventh month, Emperor Suzong of the Zhou dynasty changed the era name to Huang Jian Yuan)

Emperor Shizong of Zhou passed away. Emperor Wu (Yong) of the Gaozu dynasty ascended the throne and was honored as Emperor Wen. He commissioned the creation of a sixteen-foot-tall brocade Shakyamuni Buddha statue, along with Bodhisattvas, holy monks, Vajras, lions, and surrounding pagodas, totaling two hundred and twenty figures. Furthermore, he ordered the construction of three temples in the capital: Ningguo Temple, Huichang Temple, and Yongning Temple. (Bian Zheng)

In the fourth month, Chan Master Chou of the Qi dynasty passed away peacefully while sitting in meditation, at the age of eighty-one. The emperor ordered the Prince of Xiang Le to express condolences and donated five hundred bolts of cloth to support a thousand monks in offering prayers for his posthumous blessings. An edict was also issued to build a pagoda and erect a stele. Initially, in front of the Chan cave where the master resided, there was a deep abyss. It was once seen that a hairy person, tall and with a foreign appearance, placed a cauldron and lit a fire, causing the water to boil. Suddenly, a large python emerged from the water, attempting to enter the cauldron. Chan Master Chou pushed it away with his foot, and the python retreated into the water, while the hairy person disappeared. That night, a man came to pay his respects, saying, 'This disciple has a son who is devoured by evil spirits every year. The sons cherish their lives and dare not resist. This disciple is old and weak and about to die, so he offers food himself. Thanks to the master's power, he was spared from this disaster.'

Every New Year's Day, the Emperor of Qi would always ask Chan Master Chou about the fortunes of the year. In the tenth year of Tianbao, Chan Master Chou said, 'This year is not good.' The emperor was displeased. He asked the master again about the situation, and the master replied, 'This poor monk will not live much longer either.' In the winter, the emperor passed away, and Chan Master Chou also passed away that summer.

During his leisure time, the emperor often desired to witness the spiritual wonders of the Buddha. Chan Master Chou said, 'This is not appropriate for a Shramana.' The emperor insisted, so Chan Master Chou threw his kasaya (robe) on the ground. The emperor sent dozens of people to lift it, but they could not move it. Chan Master Chou ordered a Shami (novice monk) to pick it up, and it was done effortlessly. As a result, the emperor became even more devout in Buddhism, frequently bestowing rewards upon the temples and monks, with generous treatment. After the fall of the Qi dynasty, the Zhou dynasty abolished Buddhism and granted the temple to the Grand Master Liu Wuwen. When Liu Wuwen moved in, a deity angrily said, 'How dare you violate the Srotapanna Temple?' Later, the Sui dynasty rose and restored the temple, making it the same as when it was first built. (Original Biography)

The Second Patriarch, Great Master Huike, passed on the robe and bowl to Sengcan, leaving behind a verse: 'Originally, there is a ground for conditions; because of the ground, flowers are grown. Originally, there is no seed; the flower has never been born.' He also said, 'You should temporarily live in the deep mountains and avoid worldly disasters. However, I also have karmic debts from previous lives.'

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今要償之。祖遂留鄴都。隨宜行化(普燈云。天平二年。接僧璨)。○陳法師洪偃。初梁武及太宗諸王。皆禮敬之。至是講于宣武寺。學徒肅服。會齊使崔子武來朝。而子武擅其專對之才。帝以偃內外優敏。敕令館伴。子武加嘆而歸。帝益敬之(本傳)。辛巳(武帝)(保定元) (七) (二) (齊太寧元)(十一月肅宗孝昭帝崩世祖武成帝湛立)

齊肅宗孝昭帝。即位以來。奉為先皇。寫一切經一十二藏。合三萬八千四十七卷。度僧尼三千人(辨正論)○傅大士。于婺州雙林山行道。感七佛隨之(本錄)○周初正光元年。涼州御谷山。雷雨震巖。挺出石像。高丈八尺。唯無其首。至周元年。涼州城東澗忽出光。視之乃像首也。奉安像身。宛然符合。四十餘年。靈像方足。是年立為瑞像寺。建德將廢教。首又自落。帝令安之。次早如故。遂有廢法滅國之讖。周雖毀教。不及此像。后開皇通法。依前置寺。靈異非一(感通錄)。壬午(二) (後梁世宗)(歸天保元) (三) (河清元)

齊世祖武成帝。篤敬佛乘。創營寶塔。脫珍御服。併入檀財。轉大品經。月盈數遍。層臺別觀。皆建伽藍。璧玉珠璣。咸充供具。躬自頂禮。每事經行(辨正)。癸未(三) (二) (四) (二)

【現代漢語翻譯】 現代漢語譯本：現在要償還這些。達摩祖師於是留在鄴都，隨順因緣進行教化。（《普燈》記載，天平二年，達摩祖師接見了僧璨）。陳洪偃法師，最初梁武帝和太宗諸王都對他非常尊敬。此時他在宣武寺講經，學徒們都非常敬佩。適逢北齊使者崔子武來朝，崔子武以他的辯才著稱。皇帝認為洪偃法師內外兼修，才思敏捷，就命令他負責接待。崔子武更加讚歎而歸。皇帝因此更加敬重他。（《本傳》記載）。辛巳年（梁武帝）（保定元年）（七）（二）（齊太寧元年）（十一月，齊肅宗孝昭帝駕崩，世祖武成帝湛即位）。

齊肅宗孝昭帝，即位以來，爲了先皇，抄寫了一切經一十二藏（藏，佛教經典的總稱），共計三萬八千四十七卷，度僧尼三千人。（《辨正論》記載）傅大士，在婺州雙林山修行，感應到七佛隨行。（《本錄》記載）周朝初年正光元年，涼州御谷山，雷雨震動山巖，出現一尊石像，高一丈八尺，唯獨沒有頭部。到了周朝元年，涼州城東的澗水中忽然發出光芒，檢視后發現是石像的頭部。人們將頭部安在像身上，完全吻合。經過四十多年，靈像才完整。這年建立了瑞像寺。建德年間將要廢除佛教時，頭部又自己掉落。皇帝命令安上，第二天早上又像原來一樣。於是有了廢法滅國的預言。周朝雖然毀壞佛教，卻沒有毀壞這尊佛像。後來開皇年間恢復佛教，依舊設定寺廟。靈異事件不止一件。（《感通錄》記載）。壬午年（二）（後梁世宗）（歸天保元年）（三）（河清元年）。

齊世祖武成帝，非常敬重佛法。建立並修繕寶塔，脫下珍貴的御用服飾，全部捐獻作為佈施的財物。轉讀《大品經》（大品般若經），每月讀誦很多遍。在高臺和別館，都建造伽藍（寺廟）。用璧玉、珠璣等來供奉佛像。親自頂禮膜拜，每件事都親自經歷。（《辨正》記載）。癸未年（三）（二）（四）（二）。

【English Translation】 English version: Now it is time to repay these. Thereupon, Patriarch Bodhidharma stayed in Ye capital, propagating the Dharma according to circumstances. (The 'Universal Lamp' records that in the second year of Tianping, Patriarch Bodhidharma received Sengcan). Dharma Master Chen Hongyan, initially Emperor Wu of Liang and various princes all respected him. At this time, he lectured at Xuanwu Temple, and the students were in awe. Coincidentally, the Qi envoy Cui Ziwu came to court, and Ziwu was known for his talent in debate. The Emperor, considering Hongyan to be excellent both internally and externally, with quick wit, ordered him to be the host. Ziwu was even more impressed and returned. The Emperor respected him even more. (Recorded in 'The Biography'). On the day of Xinsi (Emperor Wu of Liang) (First year of Baoding) (7) (2) (First year of Qi Taining) (In November, Emperor Xiaozhao of Qi died, and Emperor Wucheng, Zhan, ascended the throne).

Emperor Xiaozhao of Qi, since ascending the throne, for the sake of the late Emperor, had twelve collections (藏, zàng: a collection of Buddhist scriptures) of all the sutras copied, totaling 38,047 volumes, and ordained 3,000 monks and nuns. (Recorded in 'Bian Zheng Lun'). Layman Fu, practiced the Way at Shuanglin Mountain in Wuzhou, and felt the presence of the Seven Buddhas following him. (Recorded in 'Ben Lu'). In the first year of Zhengguang in the early Zhou Dynasty, at Yugu Mountain in Liangzhou, thunder and rain shook the rocks, and a stone statue emerged, eighteen feet tall, but without a head. In the first year of the Zhou Dynasty, a light suddenly appeared in the stream east of Liangzhou city, and upon inspection, it was the head of the statue. People placed the head on the statue, and it fit perfectly. After more than forty years, the spiritual image was complete. In that year, the Ruixiang Temple was established. During the Jian'de period, when Buddhism was about to be abolished, the head fell off again by itself. The Emperor ordered it to be reattached, but the next morning it was as before. Thus, there was a prophecy of the destruction of the Dharma and the downfall of the country. Although the Zhou Dynasty destroyed Buddhism, it did not destroy this statue. Later, during the Kaihuang period, Buddhism was restored, and the temple was re-established as before. The miraculous events were not just one. (Recorded in 'Gan Tong Lu'). Year Renwu (2) (Emperor Shizong of Later Liang) (Returning to the first year of Tianbao) (3) (First year of Heqing).

Emperor Wucheng of Qi, deeply respected the Buddhist teachings. He built and renovated pagodas, and took off his precious imperial robes, donating them all as alms. He recited the 'Great Perfection of Wisdom Sutra' (大品經, Dà pǐn bōrě jīng: Mahāprajñāpāramitā Sūtra) many times each month. He built sangharamas (伽藍, qiélán: monastery) in high platforms and separate pavilions. He used jade and pearls to make offerings. He prostrated himself in worship, personally experiencing everything. (Recorded in 'Bian Zheng'). Year Guiwei (3) (2) (4) (2).

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陳文帝。設無礙大會。會畢。于太極殿前。捨身七日。始復于位○三藏真諦。初欲泛舶西歸。值風飄還廣州。刺史歐陽頠。延之制止寺。譯俱舍攝大乘等論。諦曾以坐具。鋪江水而過。如乘大舟。而坐具不濕。或折荷葉而濟。神異甚眾。時人多𦘕。而奉祀之(本傳)○齊世祖築壇于內。具問道禮儀。請上法師。授歸戒。帝布發於地。令上踐其發而升座。帝授大戒畢。次命八座重臣及妃后戚屬。皆授菩薩戒。創報德寺。移上法師主之。上性儉素。雖當大統位國師。而壞衣布褐。未嘗乘肩輿。世益以此重之。諺曰。四海俗望道場法上(本傳)○周禪師僧實。王臣禮敬。一日告僧曰。急修法事。誦觀世音。救江南某寺堂崩厄也。爾時揚都講堂。正論法集。道俗充滿。忽聞西北異香。空中伎樂。合堂驚出。而堂欻摧倒。大眾無損。奏聞梁主。乃移以問。方知實之所祐。由是名振二國。事參至聖。是年七月十八日示寂。壽八十八。帝泣之慟。敕圖其像于大福田寺(本傳)。甲申(四) (三) (五) (三)

天竺阇那耶舍(此云藏稱亦云勝名)。共二弟子耶舍崛多(此云稱藏)阇那崛多(此云志德)。結志遊方弘法。武成之歲。初屆長安。詔入後園。殊禮別供。啟欲通法。即別敕為造四天王寺。是年乃共翻經○九

【現代漢語翻譯】 現代漢語譯本 陳文帝設立無遮大會（無遮大會：一種不分貴賤、僧俗，平等施捨的佛教法會）。大會結束后，在太極殿前捨身七日，然後才恢復帝位。三藏真諦（真諦：南朝陳代著名佛教學者），起初想要乘船西歸，遇到風飄回廣州。廣州刺史歐陽頠邀請他到制止寺，翻譯《俱舍論》、《攝大乘論》等論著。真諦曾經用坐具鋪在江面上渡江，如同乘坐大船，而坐具沒有濕。或者折荷葉渡河，神異的事情很多。當時的人大多繪畫他的像，並且供奉他（出自《本傳》）。 齊世祖在宮內築壇，準備好問道的禮儀，請上法師（上法師：南北朝時期僧人，精通佛法）授歸戒（歸戒：皈依佛、法、僧三寶的戒律）。皇帝將頭髮鋪在地上，讓上法師踩著他的頭髮登上座位。皇帝受大戒完畢，接著命令八位重臣以及妃后親屬，都受菩薩戒。建立報德寺，讓上法師主持。上法師生性節儉樸素，即使擔任皇帝的國師，也穿著破舊的衣服，從未乘坐肩輿（肩輿：一種由人抬的轎子）。世人因此更加敬重他。諺語說：『四海的習俗都仰望道場法上』（出自《本傳》）。 周禪師僧實（僧實：南北朝時期僧人，以神通著稱），受到王臣的禮敬。一天，他告訴僧人說：『趕快做法事，誦唸觀世音菩薩，救江南某寺廟倒塌的災難。』當時揚都講堂，正在舉行講法集會，道俗信徒眾多。忽然聞到西北方向傳來奇異的香味，空中出現伎樂。全堂的人驚慌地跑出去，講堂突然倒塌，大眾沒有受傷。上奏給梁主，梁主於是派人去詢問，才知道是僧實所保佑。因此名聲震動兩國，事蹟可以與至聖相比。這年七月十八日圓寂，享年八十八歲。皇帝哭得很悲痛，下令將他的畫像畫在大福田寺（出自《本傳》）。甲申年（四），（三），（五），（三）。 天竺阇那耶舍（Jnanayasas）（此云藏稱，也叫勝名），與兩個弟子耶舍崛多（Yasogupta）（此云稱藏）、阇那崛多（Jnanagupta）（此云志德），立志遊歷四方弘揚佛法。武成元年，初次到達長安，皇帝下詔進入後園，給予特別的禮遇和供養。他請求翻譯佛經，皇帝就特別下令為他建造四天王寺。這年他們共同翻譯佛經。 九

【English Translation】 English version Emperor Wen of Chen established the Great Assembly of Unimpededness (Great Assembly of Unimpededness: a Buddhist assembly where offerings are made equally to all, regardless of status, monks, or laity). After the assembly, he relinquished his throne for seven days in front of the Taiji Hall, before resuming his position. The Tripitaka Master Paramartha (Paramartha: a famous Buddhist scholar of the Chen Dynasty in the Southern Dynasties), initially intended to sail west, but was blown back to Guangzhou by the wind. The governor of Guangzhou, Ouyang Wei, invited him to Zhizhi Temple to translate treatises such as the Abhidharmakosha and the Mahayana-samgraha. Paramartha once used his seat mat to cross the river, as if riding a large boat, and the mat did not get wet. Or he would fold a lotus leaf to cross, and there were many miraculous events. At that time, many people painted his portrait and worshiped him (from Biography). Emperor Shizu of Qi built an altar in the palace, prepared the rituals for seeking the Dharma, and invited the Venerable Master Shang (Venerable Master Shang: a monk of the Northern and Southern Dynasties, proficient in Buddhism) to bestow the precepts of refuge (precepts of refuge: the precepts of taking refuge in the Three Jewels of Buddha, Dharma, and Sangha). The emperor spread his hair on the ground, allowing the Venerable Master Shang to step on his hair to ascend the seat. After the emperor received the great precepts, he then ordered the eight important ministers and the concubines and relatives to all receive the Bodhisattva precepts. He founded Baode Temple and appointed the Venerable Master Shang to preside over it. The Venerable Master Shang was frugal and simple by nature, and even as the emperor's national teacher, he wore tattered clothes and never rode in a shoulder carriage (shoulder carriage: a type of sedan chair carried by people). The world therefore respected him even more. The proverb says: 'The customs of the four seas all look up to the Dharma Master Shang of the Dharma assembly' (from Biography). Chan Master Sengshi of Zhou (Sengshi: a monk of the Northern and Southern Dynasties, known for his supernatural powers) was respected by the king and his ministers. One day, he told the monks: 'Quickly perform Dharma services and recite Avalokiteshvara, to save a certain temple in Jiangnan from the disaster of its hall collapsing.' At that time, in the lecture hall of Yangdu, a Dharma assembly was being held, and there were many monks and laity. Suddenly, a strange fragrance was smelled from the northwest, and music appeared in the air. Everyone in the hall ran out in panic, and the lecture hall suddenly collapsed, but the crowd was unharmed. It was reported to the Lord of Liang, who then sent people to inquire, and learned that it was Sengshi who had protected them. Therefore, his name shook the two countries, and his deeds could be compared to the most holy. He passed away on the eighteenth day of the seventh month of this year, at the age of eighty-eight. The emperor wept bitterly and ordered his portrait to be painted in Dafutian Temple (from Biography). Year Jia-Shen (4), (3), (5), (3). The Indian monk Jnanayasas (Jnanayasas) (meaning 'Treasure of Knowledge' or 'Victorious Name'), together with his two disciples Yasogupta (Yasogupta) (meaning 'Hidden Treasure') and Jnanagupta (Jnanagupta) (meaning 'Virtue of Knowledge'), resolved to travel and propagate the Dharma. In the first year of Wucheng, he first arrived in Chang'an, and the emperor ordered him to enter the rear garden, giving him special courtesy and offerings. He requested to translate the scriptures, and the emperor specially ordered the construction of the Temple of the Four Heavenly Kings for him. In this year, they jointly translated the scriptures. Nine

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月陳法師洪偃。謂其徒曰。世人為貪心之所暗。貪己則惜落一毫。貪他則永無厭足。身死復高墳重槨。一何可嘆。吾今瞑目之後。以此晡臘鄙形。佈施飛走。言畢。合掌而逝。次日弟子。如其誡。尸陀于鐘山東岡焉。偃咨容德行。草隸文草。皆為眾冠。時稱四絕(本傳)○齊署沙門法常。為國師(統紀)○居士萬天懿。善梵書。兼工咒術。于齊譯尊勝問經○陳慧勇法師。文帝聞其名。請講于大極殿。百辟具陳。七眾咸萃。因敕住大禪眾寺○警韶法師。初在豫章。請真諦譯光明等經。諦深嘆美之。後文帝敕請還都。至是眾請長講于白馬寺。弘化十有餘年。后入幽巖宴坐。十有餘載。至德元年十月。澄然而逝。乙酉(五) (四) (六) (齊後主)(天統元)

四月齊武成帝。以法為樂。乃傳位於太子(緯)。是為後主溫公○陳月婆首那。出勝天王般若經七卷。那自太清三年。遇得梵本。屬侯景之亂。攜負東西。至是方果譯出。那備歷魏齊梁陳四朝譯經○法師寶瓊。身長七尺五寸。背脾龍文。口三十九齒。異相奇挺。梁武帝。嘗召講法。復還鄉。開講于建安寺。有白龍出現之異。后復出都。道俗欽慕。陳武帝。尤加尊敬。永定三年夏于重云殿閣。正弘大品。夢朱衣神。催其疾講。講竟而雷震。陳祖尋即升遐。

【現代漢語翻譯】 現代漢語譯本：月陳法師洪偃，對他的弟子們說：『世人被貪心所矇蔽，貪圖自己的利益，哪怕損失一根毫毛都覺得可惜；貪圖別人的利益，卻永遠沒有滿足的時候。身死之後還要建造高大的墳墓和厚重的棺槨，真是令人嘆息。我如今閉眼之後，就把這腐朽醜陋的身體，佈施給飛禽走獸吧。』說完，合掌而逝。第二天，弟子們按照他的遺囑，在鐘山東岡將他的遺體進行屍陀林葬。洪偃法師的容貌德行，以及草書隸書文章，都是眾人中的佼佼者，當時被稱為『四絕』。（本傳） 齊朝任命沙門法常為國師。（統紀） 居士萬天懿，擅長梵文，兼工咒術，在齊朝翻譯了《尊勝問經》。 陳朝慧勇法師，文帝聽聞他的名聲，請他在大極殿講經。文武百官都列席，七眾弟子都聚集在一起。於是皇帝下令他住在[大禪眾寺]。 警韶法師，最初在豫章，請真諦（Paramārtha）翻譯《光明經》等經典。真諦（Paramārtha）深深地讚歎他的才華。後來文帝下令請他回到都城。到這時，大眾請他在白馬寺主持講經。弘揚佛法十多年。後來進入幽靜的山巖中宴坐，十多年。至德元年十月，安詳地去世。乙酉年（五）（四）（六）（齊後主）（天統元年） 四月，齊武成帝以佛法為樂，於是將皇位傳給太子（緯）。這位太子就是後主溫公。 陳朝月婆首那（Jinagupta），翻譯了《勝天王般若經》七卷。月婆首那（Jinagupta）自從太清三年，得到梵文字，遭遇侯景之亂，攜帶揹負著經書四處奔波，到這時才得以翻譯出來。月婆首那（Jinagupta）經歷了魏、齊、梁、陳四個朝代翻譯佛經。 法師寶瓊，身高七尺五寸，背上有龍紋，口中有三十九顆牙齒，相貌奇異出衆。梁武帝曾經召見他講經說法，之後又回到家鄉，在建安寺開講佛法，有白龍出現的奇異景象。後來又來到都城，道俗人士都欽佩仰慕他。陳武帝尤其對他尊敬。永定三年夏天，在重云殿閣，正式宣講《大品般若經》。夢見朱衣神，催促他加快講經速度。講經完畢后，雷聲震動，陳武帝不久就駕崩了。

【English Translation】 English version: The Dharma Master Hong Yan of the Yue Chen Monastery said to his disciples: 'People in the world are blinded by greed. They are greedy for their own benefits, and even the loss of a single hair is regrettable; they are greedy for the benefits of others, but they are never satisfied. After death, they build tall tombs and heavy coffins, which is truly lamentable. Now, after I close my eyes, I will give this decaying and ugly body as alms to the birds and beasts.' After saying this, he passed away with his palms together. The next day, the disciples followed his instructions and performed a sky burial (śivathika) for his body in the eastern hills of Zhongshan. Dharma Master Hong Yan's appearance, virtue, cursive script, clerical script, and writings were all outstanding among the people, and he was known as the 'Four Perfections' at the time. (Biography) The Qi Dynasty appointed the śrāmaṇa (monk) Fa Chang as the National Preceptor. (Comprehensive Records) The Upāsaka (lay practitioner) Wan Tianyi was skilled in Sanskrit and proficient in incantations. He translated the Sūtra of the Question of the Supreme Victory during the Qi Dynasty. The Dharma Master Hui Yong of the Chen Dynasty, Emperor Wen heard of his reputation and invited him to preach at the Great Ultimate Hall. All the civil and military officials were present, and the seven assemblies of disciples gathered together. Therefore, the emperor ordered him to reside in the [Great Chan Assembly Monastery]. The Dharma Master Jing Shao, initially in Yuzhang, invited Paramārtha to translate the Sūtra of Light and other scriptures. Paramārtha deeply admired his talent. Later, Emperor Wen ordered him to return to the capital. At this time, the assembly invited him to preside over the preaching at the White Horse Temple. He propagated the Dharma for more than ten years. Later, he entered a secluded mountain rock for meditation for more than ten years. In the tenth month of the first year of Zhide, he passed away peacefully. Year Yiyou (5)(4)(6) (Later Lord of Qi) (First Year of Tianshun) In April, Emperor Wu Cheng of Qi took pleasure in the Dharma, so he passed the throne to the Crown Prince (Wei). This Crown Prince was the Later Lord Wen Gong. Jinagupta of the Chen Dynasty translated seven volumes of the Prajñā Sūtra of the King Who Conquers. Jinagupta obtained the Sanskrit text in the third year of Taiqing, encountered the rebellion of Hou Jing, and carried the scriptures around with him. It was only at this time that he was able to translate them. Jinagupta translated scriptures through the Wei, Qi, Liang, and Chen dynasties. The Dharma Master Bao Qiong was seven feet five inches tall, had dragon patterns on his back, and thirty-nine teeth in his mouth. His appearance was extraordinary and outstanding. Emperor Wu of Liang once summoned him to preach the Dharma, and then he returned to his hometown and began preaching the Dharma at the Jian'an Temple, where there was a miraculous appearance of a white dragon. Later, he came to the capital again, and both monks and laypeople admired him. Emperor Wu of Chen especially respected him. In the summer of the third year of Yongding, at the Chongyun Hall Pavilion, he formally lectured on the Great Perfection of Wisdom Sūtra. He dreamed of a god in red robes urging him to speed up his lectures. After the lectures were completed, there was a thunderclap, and Emperor Wu of Chen soon passed away.

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方知前告。文帝即位。敕為京邑大僧正。師鎮之以清凈。馭之以無為。篇禁不煩。遮罰每省。僧尼肅服。自梁僧之於此任薰灼。威儀翼衛。亞於王公。吏卒喧于堂廡。瓊臨已來。頓祛前政。朝野嘉其真素。海東諸國。影象還蕃。頂禮遙敬(本傳)。丙戌(天和元) (五) (天康元)(四月帝崩臨海王伯宗立) (二)

四月陳文帝崩。帝在位八年。紹隆三寶。弘化五乘。修治故寺六十所。寫經五十藏。度僧尼二萬人(六帖)○齊署摩訶衍匠僧璨。為三國論師(統紀)。丁亥(二) (六) (臨海王)(光大元) (三)

釋亡名。初周帝敕為夏州三藏。尋欲官之。是年五月。冢宰宇文護。以書勉之。名答以收跡巖中。攝心塵外。此本志也。安能憒憒。久住閻浮地乎。因著寶人銘云。餘十五而尚文。三十而重勢位。乃喟然嘆曰。夫以迴天倒日之力。一旦早凋。岱山盤石之固。忽焉燼滅。定知世相無常。浮生虛偽。富貴名譽。徒勞人耳。乃棄簪弁。剃鬚發。衣納杖錫聽。講談玄誓。欲枯木其形。死灰其慮。降此患累。求以虛寂。乃作絕學息心箴銘曰。法界中有如意寶人焉。九緘其身。銘其膺曰。多知多事。不如息意。多慮多失。不如守一。慮多志散。知多心亂。心亂生惱。志散妨道。英賢才藝。是

【現代漢語翻譯】 現代漢語譯本： 於是才知道之前所說的情況。文帝即位后，下令任命他為京城地區的大僧正（佛教僧官名）。慧瓊法師以清凈之心來鎮守，以無為而治的方式來管理。制定的規章制度不繁瑣，懲罰也儘量從簡。僧尼們都肅然順服。自從梁朝的僧人擔任此職以來，他的聲望和威儀如同王公一般，護衛周全。過去的官員和士兵在殿堂走廊喧譁，自從慧瓊法師到來后，徹底改變了之前的政治風氣。朝廷內外都讚賞他的真誠和樸素，海外各國也繪製他的畫像帶回國內，遙遙地頂禮膜拜（出自本傳）。丙戌年（天和元年）（五）（天康元年）（四月，文帝駕崩，臨海王伯宗即位）（二）。 四月，陳文帝駕崩。文帝在位八年，弘揚佛法，推廣五乘教義。修繕舊寺廟六十所，抄寫佛經五十藏，度化僧尼二萬人（出自《六帖》）。齊國任命摩訶衍匠僧璨為三國論師（出自《統紀》）。丁亥年（二）（六）（臨海王）（光大元年）（三）。 釋亡名法師，起初北周皇帝下令讓他擔任夏州三藏（精通佛經者）。不久后，皇帝想讓他做官。這年五月，冢宰宇文護寫信勉勵他。亡名法師回答說，他只想在山巖中隱居，收攝心神於世俗之外，這才是他的本願。怎能昏昏沉沉地，長久地居住在這閻浮提（指我們所居住的這個世界）呢？於是寫了《寶人銘》說，我十五歲時崇尚文采，三十歲時看重權勢地位，但卻感嘆道，即使有迴天倒日的力量，也會很快衰落；即使像泰山磐石一樣堅固，也會忽然化為灰燼。因此我認識到世事無常，人生虛幻，富貴名譽，只是徒勞罷了。於是拋棄官帽，剃去鬚髮，身穿僧衣，手持錫杖，聽聞講經說法，想要使自己的形體像枯木一樣，使自己的思慮像死灰一樣，以此來減少憂患，尋求虛靜。於是作了《絕學息心箴銘》說，法界之中有如意寶人，他將自身重重封閉，並在胸前銘刻道：知道的越多，事情越多，不如停止思慮；考慮的越多，失去的越多，不如守住本一。思慮過多，意志渙散；知道的越多，心神越亂。心亂則生煩惱，志散則妨礙修道。英雄賢才的才藝，也是如此。

【English Translation】 English version: Then it was known what had been told before. When Emperor Wen ascended the throne, he issued an edict appointing him as the Great Sangha Chief (a Buddhist monastic official) of the capital region. Dharma Master Huiqiong governed with purity and managed with non-action. The established rules and regulations were not cumbersome, and punishments were kept to a minimum. The monks and nuns were all respectful and obedient. Since the Liang Dynasty monk held this position, his reputation and demeanor were like those of a prince, with complete protection. In the past, officials and soldiers made noise in the halls and corridors, but since Dharma Master Huiqiong arrived, the previous political atmosphere was completely changed. The court and the public praised his sincerity and simplicity, and overseas countries also drew his portrait and brought it back to their countries, paying homage from afar (from the biography). In the year Bingxu (Tianhe first year) (5) (Tiankang first year) (April, Emperor Wen died and Prince Bozong of Linhai ascended the throne) (2). In April, Emperor Wen of Chen died. Emperor Wen reigned for eight years, promoting Buddhism and propagating the Five Vehicles. He repaired sixty old temples, copied fifty collections of Buddhist scriptures, and ordained 20,000 monks and nuns (from 'Classified Records'). The Qi Dynasty appointed Mahayana artisan monk Can as the Three Kingdoms Theorist (from 'General History'). In the year Dinghai (2) (6) (Prince of Linhai) (Guangda first year) (3). Dharma Master Shi Wangming, initially, the Emperor of Northern Zhou ordered him to serve as the Tripitaka Master (one who is well-versed in Buddhist scriptures) of Xia Prefecture. Soon after, the emperor wanted him to become an official. In May of that year, the Grand Tutor Yuwen Hu wrote a letter encouraging him. Dharma Master Wangming replied that he only wanted to live in seclusion in the mountains and rocks, and to restrain his mind from the secular world, which was his original wish. How could he be muddled and live in this Jambudvipa (referring to the world we live in) for a long time? So he wrote 'Inscription of the Treasure Person,' saying that he admired literary talent at the age of fifteen and valued power and status at the age of thirty, but he sighed that even with the power to reverse the heavens and turn the sun, it would soon decline; even as solid as Mount Tai, it would suddenly turn to ashes. Therefore, he realized that the world is impermanent, life is illusory, and wealth and fame are in vain. So he abandoned his official hat, shaved his beard and hair, wore monastic robes, carried a staff, listened to the preaching of the Dharma, wanting to make his body like a withered tree and his thoughts like dead ashes, in order to reduce worries and seek emptiness and tranquility. So he wrote 'Inscription on Abandoning Learning and Resting the Mind,' saying that in the Dharma realm there is a wish-fulfilling treasure person, who seals himself heavily and inscribes on his chest: The more you know, the more things you have to do, it is better to stop thinking; the more you consider, the more you lose, it is better to hold on to the original one. Too much thinking scatters the will; the more you know, the more confused the mind becomes. A confused mind creates troubles, and a scattered will hinders the path of cultivation. The talents of heroes and sages are also like this.

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為愚弊(其文有數十句甚切至。見僧傳及禪宗偈頌)。○南嶽思大禪師。自止大蘇山。凡涉十稔。師示眾有云。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦非真。其他隨扣而應。以道俗所施。造金字般若法華經。時眾請師講二經。隨文發解。覆命門人智顗代講。至一心具萬行。有疑請決。顗即咨受法華行。三七日得悟。是年自大蘇山。將四十餘僧。徑趨南嶽。既至。謂其徒曰。吾寄此山。止期十載。已后必事遠遊。師曰。吾前生曾居此處。領徒陟嶺。見一所林泉勝異。曰古寺也。吾昔居之。掘地果得僧用器皿。殿宇基址。又指兩石。下得遺骸。乃建塔。今三生塔是也。又于東畔靈巖之傍建臺。為眾講般若法。正當大岳之心。今般若寺是也。南北學徒。慕義而來。師患無水。忽見巖下潤。以錫杖卓之。果得一泉。猶未周果。續有二虎。引師登嶺跑地哮吼。泉水流迸。今虎跑泉是也。或問。何不下山教化眾生。一向目視雲漢作么。師曰。三世諸佛被我一口吞盡更有甚麼眾生可度。昔江左佛學盛學義門。自思南度。定慧雙舉。為時之宗(行狀)。戊子(三) (七) (二) (四)

齊那羅提黎耶舍。至是譯經七部五十一卷。齊主授以昭玄統。所獲供祿。每興福業。飯僧施貧。濟給獄囚。多造義

【現代漢語翻譯】 現代漢語譯本 為愚笨之人（其文有數十句，非常懇切。見《僧傳》及禪宗偈頌）。 南嶽思大禪師，自止於大蘇山，前後約十年。禪師開示眾人說：『道源不遠，性海非遙。只需向自己求索，不要向他人尋覓。尋覓就得不到，得到也不是真。』 其他問題隨問隨答。用信徒所施捨的財物，建造金字《般若經》、《法華經》。當時眾人請禪師講解這兩部經，禪師隨文解釋。又命門人智顗（zhì yǐ）代為講解。講到『一心具萬行』時，有人心存疑問，請禪師決斷。智顗於是接受《法華經》的修行方法，二十一天後開悟。 當年，從大蘇山帶領四十多位僧人，直接前往南嶽。到達后，對他的弟子們說：『我寄居此山，只打算住十年，以後必定要遠遊。』禪師說：『我前生曾住在這裡。』帶領弟子登上山嶺，看到一處林泉，景色非常優美，說：『這是古寺啊，我過去就住在這裡。』 挖掘地面，果然得到僧人使用的器皿和殿宇的地基。又指著兩塊石頭，下面挖出遺骸，於是建造佛塔，就是現在的三生塔。 又在東邊的靈巖旁邊建造高臺，為眾人講解《般若法》，正對著大岳的中心，就是現在的般若寺。南北方的學徒，仰慕道義而來。禪師擔心沒有水，忽然看見巖石下濕潤，用錫杖敲擊，果然得到一眼泉水，但水量還不夠用。後來有兩隻老虎，引導禪師登上山嶺，刨地吼叫，泉水奔涌而出，就是現在的虎跑泉。 有人問：『為什麼不下山教化眾生，而總是仰望天空呢？』禪師說：『三世諸佛都被我一口吞盡，還有什麼眾生可以度化？』 過去江左（指長江下游地區）佛學興盛，注重義理研究。思大禪師南下，定慧雙修，成為當時的宗師（見《行狀》）。戊子年。 齊朝的耆那跋陀羅（Qíná bá tuó luó）（Jīnabhadra），到此時翻譯佛經七部，共五十一卷。齊主授予他昭玄統的職位。他將所獲得的供養，都用來興辦慈善事業，供養僧人，救濟貧困，接濟獄中的囚犯，建造許多義舍。

【English Translation】 English version For the foolish and ignorant (its text contains dozens of sentences that are very earnest. See 'Biographies of Eminent Monks' and Chan Buddhist Gatha). Great Master Si of Nanyue, resided at Mount Dasu for about ten years. The Master instructed the assembly, saying: 'The source of the Dao is not far, the sea of nature is not distant. Just seek within yourself, do not seek from others. If you seek, you will not obtain; even if you obtain, it is not genuine.' Other questions were answered as they were asked. Using the wealth donated by believers, he constructed golden-lettered 'Prajna Sutra' and 'Lotus Sutra'. At that time, the assembly requested the Master to explain these two sutras, and the Master explained them according to the text. He also ordered his disciple Zhiyi to explain on his behalf. When explaining 'One mind encompasses myriad practices', some had doubts and requested the Master to resolve them. Zhiyi then accepted the practice method of the 'Lotus Sutra', and attained enlightenment after twenty-one days. That year, he led more than forty monks from Mount Dasu directly to Mount Nanyue. Upon arriving, he said to his disciples: 'I will reside on this mountain, intending to stay for only ten years, after which I will surely travel far.' The Master said, 'I used to live here in a previous life.' He led his disciples up the mountain ridge and saw a forest spring with beautiful scenery, saying, 'This is an ancient temple; I used to live here.' Digging in the ground, they indeed found utensils used by monks and the foundations of temple buildings. He also pointed to two stones, beneath which they unearthed remains, so he built a pagoda, which is now the Three Lives Pagoda (Sansheng Ta). He also built a platform next to Lingyan on the east side, to explain the 'Prajna Dharma' to the assembly, facing the heart of Mount Da, which is now the Prajna Temple. Scholars from the north and south came admiring his righteousness. The Master was worried about the lack of water, and suddenly saw moisture under the rocks. He struck it with his tin staff, and indeed obtained a spring, but the water volume was not enough. Later, two tigers guided the Master up the mountain ridge, digging and roaring, and the spring water gushed out, which is now the Tiger Spring (Hupao Quan). Someone asked, 'Why don't you go down the mountain to teach sentient beings, and always look up at the sky?' The Master said, 'The Buddhas of the three worlds have all been swallowed by me in one gulp, what sentient beings are there left to be liberated?' In the past, Buddhism flourished in Jiangzuo (the lower reaches of the Yangtze River), emphasizing the study of doctrines. Great Master Si went south, cultivating both Samatha and Vipassana, becoming the master of the time (see 'Biography'). Year Wuzi. Jīnabhadra of the Qi Dynasty, by this time had translated seven Buddhist scriptures, totaling fifty-one volumes. The Qi ruler granted him the position of Zhaoxuan Tong. He used the offerings he received to engage in charitable activities, supporting monks, relieving the poor, assisting prisoners in jail, and building many charitable houses.

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井。親自漉水津給眾生。收養癘疾。四事周給。于汲郡酉山。建立三寺。廣勸持齋(德業具如本傳)○冬　嵩頭陀入滅。傅大士謂弟子曰。嵩公已還兜率天宮。我同度眾生之人去已盡矣。我決不久住世。作還源詩十二章(本錄)○十一月周河陽仙城寺。慧命禪師。趺坐面西。佛來而逝。師與思大禪師齊名。有濟北名士戴逵。嘗咨于師。有問答書(見傳)。己丑(四) (八) (高宗皇帝)(瑱)(太建元) (五)

正月十一日。陳三藏真諦遷寂。壽七十一。真諦至此共二十一年。譯經論六十四部二百七十八卷(本傳)○陳高宗孝宣帝即位。值歲豐民康。域中無事。于揚州禁中里。造太皇寺。又以追遠情切。為昭烈王孝大妃。于太皇寺造七級浮圖。金珠交映。又造崇皇寺(辦正)○周法師道安。善弘法。武帝禮敬之。來住大中興寺。是年三月。召名儒僧百道官。于正殿。帝升御座。親量三教優劣。至四月初。來又廣召道俗。令極言陳理。又來大夫甄鸞。詳佛道二教。定其先後淺深。鸞乃上笑道論三卷(今在藏)。五月帝又集群臣。詳鸞之論。以為傷其道。九月道安慨之。乃作二教論十二篇。以救形之教。教稱為外。濟神之教。教稱為內。若通論內外。則該彼華夷。若局命此方。則可云儒釋。以儒道九流。同

【現代漢語翻譯】 現代漢語譯本：井：親自過濾水供給眾生，收養麻風病人，在衣食住行四方面都給予周到的照顧。在汲郡酉山建立了三座寺廟，廣泛勸人持齋（德行事蹟詳見他的傳記）。 冬季，嵩頭陀圓寂。傅大士對弟子們說：『嵩公已經返回兜率天宮了。我一同度化眾生的人快要走盡了。我決定不久住世。』作《還源詩》十二章（見《本錄》）。 十一月，周朝河陽仙城寺的慧命禪師，跏趺而坐，面向西方，佛來接引而逝。慧命禪師與思大禪師齊名。濟北的名士戴逵，曾經向慧命禪師請教，有問答書流傳於世（見傳記）。己丑年（四）（八）（高宗皇帝）（瑱）（太建元年）（五）。 正月十一日，陳朝三藏真諦圓寂，享年七十一歲。真諦來到中國共二十一年，翻譯經論六十四部，共二百七十八卷（見他的傳記）。 陳高宗孝宣帝即位。那年風調雨順，百姓安居樂業，國家太平無事。在揚州的皇宮禁苑裡，建造了太皇寺。又因為追念先人的情意十分懇切，為昭烈王和孝大妃在太皇寺建造了七層寶塔，金珠交相輝映。又建造了崇皇寺（《辦正》記載）。 周朝法師道安，善於弘揚佛法，武帝對他非常尊敬。道安法師來到大中興寺居住。這年三月，武帝召集了著名的儒士、僧人和道士一百多人，在正殿，武帝登上御座，親自衡量儒釋道三教的優劣。到了四月初，又廣泛召集道士和僧人，讓他們充分陳述理由。後來大夫甄鸞，詳細分析了佛道二教，確定了它們的先後和深淺。甄鸞於是上呈了《笑道論》三卷（現在還在藏經中）。 五月，武帝又召集眾臣，詳細討論甄鸞的論點，認為他的論點傷害了道教。九月，道安對此感到慨嘆，於是作了《二教論》十二篇，認為以救治形體的教義來說，道教可以稱為『外』，以救濟精神的教義來說，佛教可以稱為『內』。如果通盤討論內外，那麼就包括了華夏和夷狄。如果侷限於這個地方，那麼就可以說是儒釋。因為儒道九流，都...

【English Translation】 English version: Jing: He personally filtered water to provide for all beings, took in lepers, and provided for their needs in the four necessities of life (clothing, food, shelter, and medicine). He established three temples in You Mountain (酉山) in Ji Prefecture (汲郡), and widely encouraged people to observe precepts (his virtuous deeds are detailed in his biography). In winter, Venerable Song Toutuo (嵩頭陀) entered Nirvana. Bodhisattva Fu (傅大士) said to his disciples, 'Venerable Song has returned to the Tushita Heaven (兜率天宮). Those who were with me to liberate beings are almost gone. I have decided that I will not remain in this world for long.' He composed twelve chapters of 'Returning to the Source Poems' (《還源詩》) (recorded in the Ben Lu (本錄)). In November, Zen Master Huiming (慧命禪師) of Xiancheng Temple (仙城寺) in Heyang (河陽) of the Zhou Dynasty, sat in the lotus position facing west, and passed away as the Buddha came to receive him. Zen Master Huiming was as famous as Zen Master Si Da (思大禪師). Dai Kui (戴逵), a famous scholar from Jibei (濟北), once consulted Zen Master Huiming, and their question-and-answer correspondence has been passed down (see biography). The year Ji Chou (己丑) (4) (8) (Emperor Gaozong (高宗皇帝)) (Tian (瑱)) (Taijian (太建) 1st year) (5). On the eleventh day of the first month, the Tripitaka Master Paramartha (真諦) of the Chen Dynasty passed away at the age of seventy-one. Paramartha had been in China for a total of twenty-one years, translating sixty-four scriptures and treatises, totaling two hundred and seventy-eight volumes (see his biography). Emperor Xiaoxuan (孝宣帝) of the Chen Dynasty ascended the throne. That year, the weather was favorable, the people lived in peace and prosperity, and the country was at peace. In the forbidden garden of the palace in Yangzhou (揚州), the Taihuang Temple (太皇寺) was built. Furthermore, out of deep longing for his ancestors, he built a seven-story pagoda adorned with gold and pearls at the Taihuang Temple for King Zhaolie (昭烈王) and Empress Xiaoda (孝大妃). He also built the Chonghuang Temple (崇皇寺) (recorded in Ban Zheng (辦正)). The Zhou Dynasty Dharma Master Dao'an (道安) was skilled in propagating the Dharma, and Emperor Wu (武帝) respected him greatly. Dharma Master Dao'an came to reside at the Dazhongxing Temple (大中興寺). In the third month of that year, Emperor Wu summoned over a hundred famous Confucian scholars, monks, and Daoists to the main hall, where he ascended the throne and personally weighed the merits of the three teachings (Confucianism, Buddhism, and Daoism). At the beginning of the fourth month, he again widely summoned Daoists and monks, ordering them to fully state their reasons. Later, the Grand Master Zhen Luan (甄鸞) analyzed the two teachings of Buddhism and Daoism in detail, determining their order, depth, and superficiality. Zhen Luan then presented the three-volume 'Laughing at the Dao Treatise' (《笑道論》) (which is now in the Tripitaka). In May, Emperor Wu again summoned his ministers to discuss Zhen Luan's arguments in detail, believing that his arguments harmed Daoism. In September, Dao'an lamented this and composed twelve chapters of the 'Treatise on the Two Teachings' (《二教論》), arguing that in terms of teachings that save the physical body, Daoism can be called 'external,' and in terms of teachings that save the spirit, Buddhism can be called 'internal.' If we discuss both internal and external comprehensively, then it includes both the Chinese and the barbarians. If we limit ourselves to this place, then we can say Confucianism and Buddhism. Because Confucianism, Daoism, and the Nine Schools all...

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屬儒宗。為外教。以釋之窮理盡性為內教。詳闡正義。奏之於朝(文今在藏)帝為張賓構贊。意在排斥佛教。及覽安論。其議遂𥨊(僧傳)○四月傅大士。告其子普建普成二法師等曰。我從第四天來為度眾生。汝等慎護三業。精勤六度。行悔懺法。免墮三塗。至二十四日入涅槃。壽七十三。至七日有法猛上人。將織彌勒像。並鐘安大士。床上。猛泣禮忽不見。初大士在日常。以經目繁多。人或不能遍閱。乃就山中。建大層龕。一柱八面。實以諸經執行不礙。謂之輪藏。仍有愿言。登吾藏門者。生生世世不失人身。從勸世人。有發於菩提心者。能推輪藏。是人即與持誦諸經。功德無異。今天下所建輪藏。皆設大士像。實始於此。山有古松。大士曾於松間。愿度眾生。以斧為誓。至今松木斧痕猶在。其飼虎之餘。飯棄擲林間。化而為石。青白錯雜。可作數珠。謂之飯石。至今長存。靈異之跡豈容思議耶(本錄)○陳三祖僧璨大師。奉傳法衣來。自北齊遁于司空山○泉州嚴恭。因感放黿之報。舍田為湖。今曰嚴湖。復舍宅為寺。今光嚴寺也(長樂集)。周達磨流支。出天文二十卷。庚寅(五) (九) (二) (武平元)

法師曇延才望與慧遠相埒。初齊太祖從之問道。給月俸會陳使周弘正來。聘大臣舉延接伴。

【現代漢語翻譯】 現代漢語譯本：屬於儒家學派。被認為是外道。認為佛教的窮究義理、完備本性是內教。詳細闡述正義，上奏給朝廷（奏章現在還在典籍中）。皇帝讓張賓構作贊文，意圖排斥佛教。等到讀了《安論》，他的議論就停止了（僧傳）。 四月，傅大士（指傅翕，是南北朝時期一位著名的佛教居士）告誡他的兒子普建、普成兩位法師說：『我從第四天（兜率天）來，是爲了度化眾生。你們要謹慎守護身、口、意三業，精勤修習佈施、持戒、忍辱、精進、禪定、智慧六度。行懺悔之法，免於墮入地獄、餓鬼、畜生三惡道。』到二十四日入涅槃，享年七十三歲。到第七天，有法猛上人，將織好的彌勒像，以及鐘安大士（鐘離昧，傳說為傅大士的俗家姓名）放在床上。法猛哭泣禮拜，忽然不見了。當初傅大士在世時，因為經書目錄繁多，人們或許不能全部閱讀，就在山中建造大型的層龕，一根柱子有八個面，裡面裝滿各種經書，運轉起來沒有阻礙，稱之為輪藏。並且有誓願說：『登上我的輪藏之門的人，生生世世都不會失去人身。』於是勸導世人，有發起菩提心的人，能夠推動輪藏，這個人就與持誦諸經的功德沒有差別。現在天下所建造的輪藏，都設有傅大士的像，實際上是從這裡開始的。山上有古老的松樹，傅大士曾經在松樹間，發願度化眾生，用斧頭作為誓言。至今松木上的斧痕還在。他喂老虎剩下的飯，丟棄在林間，化為石頭，青色和白色交錯，可以用來製作念珠，稱之為飯石。至今仍然存在。這些靈異的跡象怎麼可以用思議來衡量呢（本錄）？ 陳朝三祖僧璨大師，帶著傳承的法衣來到司空山，從北齊開始就隱遁於此。 泉州嚴恭，因為感應到放生烏龜的報應，捨棄田地作為湖泊，現在叫做嚴湖。又捨棄住宅作為寺廟，現在是光嚴寺（長樂集）。周朝達磨流支（Dharmaruci，印度僧人），翻譯出天文二十卷。庚寅年（五） (九) (二) (武平元)。 法師曇延的才能和聲望與慧遠（Huìyuǎn，東晉時期著名高僧）相當。當初北齊太祖向他問道，供給每月的俸祿。恰逢陳朝使者周弘正來訪，聘請大臣舉薦曇延接伴。

【English Translation】 English version: Belongs to the Confucian school. Considered an external path. Regards the Buddhist exploration of principles and perfection of nature as an internal path. Elaborates on righteous meanings and presents them to the court (the memorial is still in the archives). The emperor had Zhang Bin compose a eulogy, intending to reject Buddhism. After reading the 'An Lun' (Essays of Peace), his arguments ceased (Biographies of Monks). In April, Layman Fu (Fù Dàshì, referring to Fu Xi, a famous Buddhist layman during the Northern and Southern Dynasties) told his sons, the two Dharma masters Pu Jian and Pu Cheng: 'I came from the fourth heaven (Tushita Heaven) to liberate sentient beings. You must carefully guard the three karmas of body, speech, and mind, and diligently cultivate the six perfections of generosity, morality, patience, diligence, concentration, and wisdom. Practice repentance to avoid falling into the three evil realms of hell, hungry ghosts, and animals.' He entered Nirvana on the 24th, at the age of seventy-three. On the seventh day, the Venerable Fa Meng placed the woven Maitreya image and Zhong An Dashi (Zhong Li Mei, traditionally believed to be Layman Fu's secular name) on the bed. Fa Meng wept and prostrated, and suddenly disappeared. Initially, when Layman Fu was alive, because the catalog of scriptures was extensive, people might not be able to read them all, so he built a large layered shrine in the mountains, with one pillar having eight sides, filled with various scriptures, rotating without obstruction, called the 'Wheel Repository'. And there was a vow: 'Those who enter the gate of my Wheel Repository will not lose their human form in every lifetime.' Therefore, he advised people that those who generate Bodhicitta and can push the Wheel Repository are no different in merit from those who recite all the scriptures. Now, all the Wheel Repositories built in the world have images of Layman Fu, which actually started from here. There are ancient pine trees on the mountain, and Layman Fu once vowed among the pine trees to liberate sentient beings, using an axe as a pledge. To this day, the axe marks on the pine wood still remain. The leftover rice he fed to the tigers, discarded in the forest, turned into stones, with blue and white intermingled, which can be used to make prayer beads, called 'Rice Stones'. They still exist to this day. How can these miraculous signs be measured by thought (Original Records)?' The Third Patriarch Sengcan (Sēngcàn, the Third Chinese Patriarch of Chan Buddhism) of the Chen Dynasty came to Mount Sikong with the transmitted Dharma robe, having retreated there from the Northern Qi Dynasty. Yan Gong of Quanzhou, because he sensed the retribution of releasing turtles, gave up his fields as a lake, now called Yan Lake. He also gave up his residence as a temple, now Guangyan Temple (Chang Le Collection). Dharmaruci (Dharmaruci, an Indian monk) of the Zhou Dynasty translated twenty volumes of astronomy. Year Gengyin (5) (9) (2) (Wuping first year). Dharma Master Tanyan's talent and reputation were comparable to Huiyuan's (Huìyuǎn, a prominent monk during the Eastern Jin Dynasty). Initially, Emperor Taizu of Northern Qi asked him about the Dao, providing a monthly stipend. Coincidentally, Zhou Hongzheng, an envoy from the Chen Dynasty, came to visit, and requested that a minister recommend Tanyan to accompany him.

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弘正恃才氣。見延悠然氣消。及還求延畫像並疏論而歸。帝益重之。進位昭玄上統(本傳)○周釋僧瑋禪棲山藪。帝召至京。親奉清誨。來妃后公卿。咸受十善。是年東歸。來為安州三藏。又來居京城天寶寺。建德二年九月卒○帝制大週二教鐘銘。有云。五月丙寅。造鐘一口弘宣兩教。同歸一揆。九宮九地。遙徹洞玄。三千大千遠聞邊際。延法侶而銀閣應供。候仙冠而金闕降真云(弘明)○陳宣帝重為孝太妃建靈剎。高一十五丈。下安佛爪長二寸闊一寸。藏諸寶篋。或光飛五色。焰起一尋。神變不窮。睹者生信。辛卯(六) (十) (三) (二)

陳詔國內。初受戒者。未滿五夏。皆參律部。可於都邑大寺。廣置聽場。仍來瑗律師。總知監檢明示科。舉有司給衣食。不逾數載。律學更新。帝又來瑗。為國僧正。瑗以太建中戒徒端坐而逝○安廩法師。初在魏十二年。講四分律及大乘經論。梁太清中還都。來住天安。講華嚴。陳高祖。請入內殿。接足盡敬。長承戒范。來住耆阇講法。世祖文帝。請入昭德殿開講。至是宣帝。于華林園北面受道。大闡法化。以至德元年遷化(僧傳)。壬辰(建德元) (十一) (四) (三)

九月陳宣帝。詔僕射徐陵。為傅大士碑。僕射周弘正。為慧和阇梨碑○周

【現代漢語翻譯】 現代漢語譯本 弘正恃才傲物，認為自己很有才華。當他見到延法師時，傲氣消減。等到他返回后，請求延法師為他畫像，並呈上詳細的議論文章后才離開。皇帝因此更加器重他，晉陞他為昭玄上統（見《本傳》）。 周朝的釋僧瑋禪師隱居山林。皇帝召他到京城，親自聽取他的教誨。來妃、后妃、公卿大臣都接受十善戒。這年僧瑋東歸，擔任安州三藏。後來又居住在京城的天寶寺。建德二年九月圓寂。 皇帝撰寫《大週二教鐘銘》，其中寫道：『五月丙寅，鑄造一口鐘，弘揚佛道兩教，殊途同歸。九宮九地，遙相呼應，直達洞玄之境。三千大千世界，遠處邊陲都能聽聞。延請法侶，銀閣應供；等候仙人，金闕降臨。』（見《弘明集》）。 陳宣帝重新為孝太妃建造靈剎（寺廟），高達十五丈，下面安放佛爪，長二寸，寬一寸，藏在珍寶匣中。有時光芒飛射出五色光彩，火焰升起一尋（古代長度單位，約八尺）。神異變化無窮無盡，看到的人都心生信仰。辛卯年（六） (十) (三) (二) 陳朝下詔國內，初次受戒的人，未滿五年，都要學習律部。可以在都邑的大寺廟中，廣泛設定聽講場所。仍然由瑗律師總管監督，明確指示科條。由有關部門供給衣食。不超過幾年，律學就煥然一新。皇帝又任命瑗律師為國僧正。瑗律師在太建年間，為僧眾授戒後端坐而逝。 安廩法師，最初在北魏十二年，講授《四分律》及大乘經論。梁朝太清年間返回都城，居住在天安寺，講授《華嚴經》。陳高祖，請他進入內殿，以接足禮表示尊敬，長期接受他的戒律規範。後來居住在耆阇寺講法。世祖文帝，請他進入昭德殿開講。到宣帝時，在華林園北面接受他的教誨，大力弘揚佛法教化。在至德元年圓寂（見《僧傳》）。壬辰年（建德元年） (十一) (四) (三) 九月，陳宣帝詔令僕射徐陵，撰寫《傅大士碑》。僕射周弘正，撰寫《慧和阇梨碑》。

【English Translation】 English version Hongzheng relied on his talent and thought highly of himself. When he met Master Yan, his arrogance diminished. After he returned, he requested Master Yan to paint a portrait for him and presented detailed discussions before leaving. The emperor therefore valued him even more, promoting him to Zhaoxuan Shangtong (as recorded in 'Ben Zhuan'). Zen Master Sengwei of the Zhou Dynasty lived in seclusion in the mountains. The emperor summoned him to the capital and personally listened to his teachings. Consort Lai, empresses, dukes, and ministers all received the Ten Good Precepts. That year, Sengwei returned east and served as Anzhou Sanzang (Tripitaka Master). Later, he resided in Tianbao Temple in the capital. He passed away in September of the second year of Jiande. The emperor composed the 'Inscription on the Great Zhou Two Teachings Bell,' which stated: 'On the Bingyin day of the fifth month, a bell was cast to promote both Buddhism and Taoism, converging on the same path. The Nine Palaces and Nine Earths resonate remotely, reaching the realm of Dongxuan. The three thousand great thousand worlds, even distant frontiers, can hear it. Invite Dharma companions, the Silver Pavilion provides offerings; await immortals, the Golden Palace descends with truth.' (See 'Hongming Ji'). Emperor Xuan of Chen rebuilt the Lingsha (temple) for the Filial Grand Consort, reaching a height of fifteen zhang (approximately 115 feet), with the Buddha's nail placed below, two cun (approximately 2.6 inches) long and one cun (approximately 1.3 inches) wide, stored in a treasure box. Sometimes, five-colored light would shoot out, and flames would rise one xun (approximately 8 chi or 8 feet). The divine transformations were endless, and those who saw it developed faith. Xinmao year (6) (10) (3) (2) The Chen Dynasty issued an edict within the country that those who had newly received precepts and had not completed five years of study should all study the Vinaya (discipline). Listening halls could be widely established in the large temples of the cities. Lawyer Yuan would still be in charge of supervision, clearly indicating the rules. The relevant departments would provide clothing and food. In no more than a few years, the study of Vinaya would be renewed. The emperor also appointed Lawyer Yuan as the National Sangha Chief. Lawyer Yuan passed away peacefully after ordaining monks in the Taijian era. Dharma Master Anlin initially lectured on the 'Four-Part Vinaya' and Mahayana sutras and treatises in Northern Wei for twelve years. During the Taiqing era of the Liang Dynasty, he returned to the capital and resided in Tian'an Temple, lecturing on the 'Avatamsaka Sutra'. Emperor Gaozu of Chen invited him into the inner palace, showing respect by touching his feet, and long received his precepts and norms. Later, he resided in Qisha Temple, lecturing on the Dharma. Emperor Wendi of the Shi Dynasty invited him to give lectures in Zhaode Hall. By the time of Emperor Xuan, he received his teachings in the north of Hualin Garden, greatly promoting the Dharma and its teachings. He passed away in the first year of Zhide (see 'Seng Zhuan'). Renchen year (first year of Jiande) (11) (4) (3) In September, Emperor Xuan of Chen ordered Xu Ling, the Minister of Works, to write the 'Stele of Fu Dashi' (Fu Dashi Stele). Zhou Hongzheng, the Minister of Works, wrote the 'Stele of Huihe Ajali'.

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釋僧勐。以邪正相參。乃著難道論十八章。以三科釋之。賢聖既序。凡位皎然。其序略云。勐以老子與尹喜化胡出家。又稱鬼谷先生。撰南山四皓注。乃無識異道所作也。然教有內外用生疑似人有聖賢。多述本跡故。班固漢書。品人九等。以孔丘之徒。為上上類例。皆是聖。以李老之儔。為中上類例。皆是賢。何晏王弼云。老子未及於聖。魏文帝來云。老聃賢人未宜先孔子。此賢聖。天分優劣自顯。今依內經外典。區別真假。使一覽便見也(僧傳)○周阇那耶舍。至是共出同性等經六部十五卷。耶舍崛多出光明等經三部八卷。阇那崛多。后隨宇文儉入蜀。譯普門偈等三卷(釋教)。癸巳(二) (十二) (五) (四)

周帝集群臣僧道。帝自升高座。辨三教先後。以儒為先。道為次。釋為后(通鑑)○帝自是年以前。頗奉佛法。造寺建塔。度僧二千。寫經千餘部。后為張賓所佞。始為不善之首(方誌)○釋僧安。住王屋山。講涅槃。有雌雉伏聽。三卷未了。遂絕不至。安曰。雉生人道矣。是年安至越州。至一家喚雌雉。一女走出。如舊相識。禮拜歡喜。父母異之。引安設食。其父言。見此女生時。發如雉毛。因以為名。安大笑。為述本緣。女聞涕泣。苦求出家。二親從之。為講涅槃。聞便領解。至后三卷

【現代漢語翻譯】 現代漢語譯本：釋僧勐，因為將邪說和正法混雜在一起，於是撰寫了《難道論》十八章，用三科來解釋。賢人和聖人的位次已經排列清楚，凡人和聖人的地位也十分明了。他的序言大概是說，僧勐認為老子和尹喜化胡出家。又稱鬼谷先生撰寫了《南山四皓注》，這些都是沒有見識的異端所作。然而，教義有內外之分，作用有使人生疑之處，人有聖賢之別，大多敘述其本來的事蹟。所以班固在《漢書》中，將人分為九等，把孔丘的門徒作為上上等的例子，都稱為聖人；把李老（老子）之流作為中上等的例子，都稱為賢人。何晏、王弼認為老子還達不到聖人的境界。魏文帝曹丕也說，老聃（老子）是賢人，不應該排在孔子之前。這些賢人和聖人，天生的資質優劣自然顯現。現在依據內經和外典，區別真假，使人一看便明白。（《僧傳》） 周朝的阇那耶舍（Jnanayasas，意為『智稱』），在這個時候共同翻譯出了《同性經》等六部十五卷。耶舍崛多（Yasogupta，意為『名稱守護』）翻譯出了《光明經》等三部八卷。阇那崛多（Jnanagupta，意為『智護』）後來跟隨宇文儉進入蜀地，翻譯了《普門偈》等三卷。（《釋教》）癸巳年（二）（十二）（五）（四） 周朝皇帝召集眾臣和僧人、道士。皇帝親自登上高座，辨別儒、道、釋三教的先後順序，認為儒教最先，道教其次，佛教最後。（《通鑑》） 皇帝從這年以前，頗為信奉佛法，建造寺廟和佛塔，度化僧人兩千人，抄寫經書一千多部。後來因為被張賓所迷惑，開始成為不善之事的開端。（《方誌》） 釋僧安，住在王屋山，講解《涅槃經》。有一隻雌雉鳥伏在那裡聽講，聽到第三卷還沒有結束，就再也不來了。僧安說：『這隻雉鳥已經轉生為人道了。』這年，僧安到了越州，到了一戶人家，呼喚雌雉鳥，一個女子走出來，好像舊相識一樣，禮拜歡喜。父母感到奇怪，請僧安吃飯。她的父親說，看見這個女生下來的時候，頭髮像雉鳥的羽毛，因此就用這個作為她的名字。僧安大笑，為他們講述了本來的因緣。女子聽了，哭泣起來，苦苦請求出家。她的父母聽從了她，為她講解《涅槃經》，她一聽就領悟理解，直到后三卷。

【English Translation】 English version: The monk Sengmeng, due to mixing heterodox and orthodox teachings, wrote 'Nan Dao Lun' (Essays on Difficulties of the Doctrine) in eighteen chapters, explaining it with the Three Divisions. The order of sages and worthies is clearly arranged, and the positions of ordinary people and saints are also very clear. His preface roughly says that Sengmeng believed Laozi (老子, Founder of Taoism) and Yinxi (尹喜, a gatekeeper who asked Laozi to write the Tao Te Ching) went to convert the barbarians and became monks. He also claimed that Mr. Guigu (鬼谷先生, a legendary strategist) wrote 'Annotations on the Four Whiteheads of Mount Nan' (南山四皓注), which were made by ignorant heretics. However, doctrines have internal and external aspects, their effects can cause doubt, and people have distinctions between sages and worthies, mostly narrating their original deeds. Therefore, Ban Gu (班固, a Han Dynasty historian) in the 'Book of Han' (漢書), divided people into nine classes, taking the disciples of Confucius (孔丘, Founder of Confucianism) as examples of the highest class, all called sages; and those like Laozi (老子) as examples of the middle-upper class, all called worthies. He Yan (何晏, a scholar of the Wei Dynasty) and Wang Bi (王弼, a philosopher of the Wei Dynasty) believed that Laozi had not reached the level of a sage. Emperor Wen of Wei (魏文帝) also said that Lao Dan (老聃, another name for Laozi) was a worthy person and should not be placed before Confucius. The natural qualities of these worthies and sages are naturally revealed. Now, based on internal and external scriptures, we distinguish between true and false, so that one can understand at a glance. (From 'Biographies of Monks') Jnanayasas (阇那耶舍, meaning 'Wisdom Fame') of the Zhou Dynasty, at this time jointly translated six parts and fifteen volumes of scriptures such as the 'Sameness of Nature Sutra' (同性經). Yasogupta (耶舍崛多, meaning 'Fame Protected') translated three parts and eight volumes of scriptures such as the 'Light Sutra' (光明經). Jnanagupta (阇那崛多, meaning 'Wisdom Protected') later followed Yuwen Jian (宇文儉) into Shu (蜀, ancient state in Sichuan) and translated three volumes such as the 'Universal Gate Gatha' (普門偈). (From 'Buddhist Teachings') Year Gui Si (癸巳) (2) (12) (5) (4) The Zhou Emperor gathered his ministers, monks, and Taoists. The Emperor himself ascended the high seat to distinguish the order of Confucianism, Taoism, and Buddhism, considering Confucianism to be first, Taoism to be second, and Buddhism to be last. (From 'Comprehensive Mirror') Before this year, the Emperor quite believed in Buddhism, building temples and pagodas, ordaining two thousand monks, and copying more than a thousand scriptures. Later, being infatuated with Zhang Bin (張賓), he began to be the head of evil deeds. (From 'Local Chronicles') The monk Seng'an (釋僧安) lived in Wangwu Mountain (王屋山), lecturing on the 'Nirvana Sutra' (涅槃經). A female pheasant was lying there listening, but after the third volume was not finished, she never came again. Seng'an said, 'This pheasant has been reborn into the human realm.' This year, Seng'an went to Yuezhou (越州), to a family, calling for the female pheasant, a girl came out, as if they were old acquaintances, bowing and rejoicing. Her parents were surprised and invited Seng'an to eat. Her father said that when this girl was born, her hair was like pheasant feathers, so they used this as her name. Seng'an laughed and told them the original cause and condition. The girl heard this and wept, earnestly begging to become a nun. Her parents agreed, and he lectured on the 'Nirvana Sutra' for her, and she understood as soon as she heard it, until the last three volumes.

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。茫然不了。時年十四。便就講說。遠近歎服。因斯躬勸。從學者眾矣(僧傳)○後梁僧遷。為荊州大僧正。恂恂七眾。不齊而成。自晉置僧司。迄茲四代。求之備業。罕有斯焉。四年四月遷逝。壽七十九。師初年弱冠。便誦法華。數溢六千。定中親見普賢。香光照燭。仍降摩頂云(本傳)。甲午(三) (十三) (六) (五)

五月周武帝。惑于道士張賓等妖言。惡黑衣之讖。乃欲偏廢釋教。因大集百僚。命沙門道士辨優劣。且云。長留短廢。預令道士張賓飾詭辭。以挫釋子冀。即其義負而擠之。時法師智炫對帝抗酬辭吐精壯。帝意賓不能制。即逞天威垂難辭。左右叱炫。聽制旨。炫安詳應對。陳義益高。帝有難曰。佛法有三惡。一納耶輪生羅睺。主不凈。二食三凈肉。法不凈。三比丘犯重。眾不凈。道無此也。炫曰。陛下所引蓋權教。爾道門三惡。又甚於此。一天尊紫微宮。常侍有五百童女。主不凈。二章醮請福。鹿脯百斤。清酒百斛。教不凈。三道士于吉亂。常姜斌犯法。代代有之。眾不凈也。僧眾造罪。乃欲除法。豈以臣叛子逆。遂欲空于大寶之位耶。大寶之位。固不可以臣子叛逆而空。佛法正真。豈得以眾僧犯罪而廢。今欲廢佛存道。猶如以庶代嫡也。帝動色。下座群臣。莫不欽嘆。帝既不能

【現代漢語翻譯】 現代漢語譯本：感到茫然不知所措。當時年僅十四歲，就開始講解佛經，遠近的人都歎服。因此親自勸導，跟隨學習的人很多。（《僧傳》記載） 後梁時期的僧遷，擔任荊州大僧正，以恭敬的態度對待僧團，使不整齊的僧團變得整齊。自從晉朝設定僧司以來，直到這第四代，想要找到像他這樣具備完備德行的人，很少有啊。四年四月，僧遷逝世，享年七十九歲。僧遷年輕時，就能背誦《法華經》，數量超過六千卷。在禪定中親眼見到普賢菩薩，香光照亮，並且降臨摩頂。（《本傳》記載）。甲午年（三年）（十三年）（六年）（五年） 五月，周武帝被道士張賓等人的妖言迷惑，厭惡『黑衣』的預言，於是想要偏袒道教而廢除佛教。因此召集眾多官員，命令沙門和道士辯論優劣，並且說：『長處留下，短處廢除。』事先命令道士張賓用虛假的言辭，來挫敗佛教徒的希望，即使在義理上失敗也要排擠他們。當時法師智炫面對皇帝，抗辯應對，言辭精闢有力。皇帝認為張賓不能制服智炫，就逞天子的威嚴，提出詰難的言辭。左右的人呵斥智炫，要他聽從皇帝的旨意。智炫安詳地應對，陳述的義理更加高深。皇帝提出詰難說：『佛法有三惡：一是納耶輪生羅睺（Rāhu，星名，印度神話中的阿修羅），主不凈；二是食用三凈肉，法不凈；三是比丘犯重罪，眾不凈。道教沒有這些。』智炫說：『陛下所引用的，是權宜之教。而道門的三惡，又比這更甚。一是天尊紫微宮，常侍有五百童女，主不凈；二是章醮請福，鹿脯百斤，清酒百斛，教不凈；三是道士于吉作亂，常姜斌犯法，代代都有，眾不凈啊。僧眾造罪，就要廢除佛法，難道因為臣子叛逆，就要空置大寶之位嗎？大寶之位，本來不可以因為臣子叛逆而空置，佛法正真，豈能因為僧眾犯罪而廢除？現在想要廢除佛教而儲存道教，猶如用庶子代替嫡子啊。』皇帝臉色改變，下座的群臣，沒有不欽佩讚歎的。皇帝既然不能……

【English Translation】 English version: Feeling lost and bewildered. At the young age of fourteen, he began lecturing on the Buddhist scriptures, which was admired by people far and near. Therefore, he personally encouraged others, and many followed him to study. (Recorded in the 'Biographies of Monks') During the Later Liang dynasty, Monk Qian served as the Great Sangha Chief of Jingzhou, treating the Sangha with respect, transforming the disorganized Sangha into an orderly one. Since the establishment of the Sangha Office in the Jin dynasty, until this fourth generation, it has been rare to find someone like him with complete virtue. In the fourth month of the fourth year, Monk Qian passed away at the age of seventy-nine. In his youth, Monk Qian could recite the 'Lotus Sutra', exceeding six thousand scrolls. In meditation, he personally saw Samantabhadra Bodhisattva (Puxian Pusa), with fragrant light illuminating him, and the Bodhisattva descended to touch his head. (Recorded in the 'Original Biography'). Year Jiawu (3rd year) (13th year) (6th year) (5th year) In the fifth month, Emperor Wu of the Zhou dynasty was deluded by the deceptive words of Taoist Zhang Bin and others, and disliked the prophecy of 'black robes', so he wanted to favor Taoism and abolish Buddhism. Therefore, he summoned many officials and ordered the Shramanas (monks) and Taoists to debate their merits and demerits, and said: 'Keep the strengths and abolish the weaknesses.' He ordered Taoist Zhang Bin in advance to use false words to frustrate the hopes of the Buddhists, even if they failed in reasoning, they should still be excluded. At that time, Dharma Master Zhi Xuan faced the emperor, arguing and responding, his words were precise and powerful. The emperor thought that Zhang Bin could not subdue Zhi Xuan, so he displayed the emperor's majesty and raised difficult questions. The people on the left rebuked Zhi Xuan, telling him to obey the emperor's decree. Zhi Xuan responded calmly, and the principles he stated became even more profound. The emperor raised a difficult question, saying: 'Buddhism has three evils: first, Nayerlun gives birth to Rahu (Rāhu, a star, an Asura in Indian mythology), which is impure; second, eating the three pure meats is impure in Dharma; third, if a Bhikkhu commits a serious crime, the Sangha is impure. Taoism does not have these.' Zhi Xuan said: 'What Your Majesty has cited is an expedient teaching. And the three evils of Taoism are even worse than this. First, in the Heavenly Venerable's Ziwei Palace, there are five hundred young girls in attendance, which is impure; second, in the Zhang Jiao prayer for blessings, hundreds of pounds of venison and hundreds of hu of clear wine are used, which is impure in teaching; third, the Taoist Yu Ji caused chaos, and Chang Jiangbin violated the law, which has happened in every generation, so the Sangha is impure. If the Sangha commits crimes, then the Dharma should be abolished. Is it because a subject rebels that the throne should be vacated? The throne cannot be vacated because a subject rebels, and the Buddha Dharma is true, so how can it be abolished because the Sangha commits crimes? Now, wanting to abolish Buddhism and preserve Taoism is like replacing the legitimate son with an illegitimate son.' The emperor's face changed, and the ministers below the throne all admired and praised him. Since the emperor could not...

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屈。至十七日詔下。遂兼道教廢之(僧傳)○帝置通道。觀凡僧道有學業者。皆召為學士○帝以釋道安。宿望欲官之。安竟不就。尋卒于周。世有遺誡九章。在本傳。甚有激勵之文。辭多不載○法師靜靄。初開講終南山。山本無水。忽有虎跑飛泉。供其用。至是聞詔下。慨然曰。食周之粟。而忘其事。謂之忠乎。即詣闕求見。帝引對極陳毀教禍福報。應帝為改容。顧業已成。既行之詔不可返。因謝遣之。藹退而泣曰。大教厄塞。吾何忍見之。遂遁入終南山。帝尋欲官之。遣衛士求藹。藹聞徙入太乙山。衛士不獲而返。藹以法滅。號泣七日。夜聲不絕。撰三寶錄二十卷。自藹入法繒纊皮革。一無踐服。唯履毳布。終於報盡。至宣政元年七月。告弟子曰。吾生無補於世。將事捨身。因自條其肉。佈於石上。引腸胃掛于松枝。五臟皆外見。余箸骨手足頭面咼折都盡。以刀割心。捧之端坐而逝。余骸並無遺血。但白乳傍流疑于石次○襄州副將孫哲。毀檀溪寺金佛像。融毀未畢。哲即堛然仆地失喑。直視四肢不舉。至夜便死(感通)○是年六月。有民部侍郎任君者。與府屬宴次。仰見云間。有物五六段。隱隱而沒。一最小者。翔空如幡。俄墜其所。任君取視之。乃般若經第十九卷。自火焰間出。而不燼者。因秘之。后宣帝復教。

【現代漢語翻譯】 現代漢語譯本： 屈（時間不詳）。到了十七日，詔書下達，於是連同道教一起廢除了。（《僧傳》記載） 周武帝設定通道觀，凡是僧人和道士中有學業的，都召來作為學士。 周武帝因為釋道安（東晉時期著名高僧）素有聲望，想授予他官職，道安最終沒有接受，不久在周去世。世間流傳著他的《遺誡九章》，在本傳中有記載，其中有很多激勵之文，內容繁多不在此處贅述。 法師靜靄，最初在終南山開講佛法。山中原本沒有水源，忽然有老虎跑動涌出泉水，供他使用。到這時聽到詔書下達，慨嘆地說：『吃著周朝的糧食，卻忘記為周朝做事，能說是忠誠嗎？』於是前往朝廷請求覲見。武帝接見了他，靜靄極力陳述了毀壞佛教所帶來的禍福報應。武帝為之改變了臉色，但事情已經成了定局，已經頒佈的詔令無法收回，於是謝絕了他讓他離開。靜靄退下後哭泣著說：『佛教遭遇厄運，我怎麼忍心看到！』於是遁入終南山。武帝不久想授予他官職，派遣衛士尋找靜靄。靜靄聽說后遷入太乙山，衛士沒有找到他而返回。靜靄因為佛法被滅，號啕大哭七天，夜裡的哭聲不斷絕。他撰寫了《三寶錄》二十卷。自從靜靄出家后，對於絲織品、毛織品、皮革等一概不穿不用，只穿用粗布做的鞋子。最終壽命耗盡。到了宣政元年七月，他告訴弟子說：『我活著對世間沒有什麼補益，將要捨身。』於是自己用刀割下身上的肉，鋪在石頭上，拉出腸胃掛在松樹枝上，五臟都露在外面。其餘的骨頭、手足、頭面都被割裂殆盡。用刀割開心臟，捧著它端坐而逝。其餘的骸骨旁邊沒有留下血跡，只有白色的乳狀物在旁邊流淌，像是從石頭裡滲出來的。 襄州副將孫哲，毀壞檀溪寺的金佛像，融化毀壞還沒有完成，孫哲就突然倒地失語，眼睛直視，四肢不能動彈，到晚上就死了。（《感通傳》記載） 這一年六月，有民部侍郎任君，與府里的官員宴飲時，抬頭看見云間有五六段東西，隱隱約約地消失了。其中最小的一段，在空中飛翔如同一面旗旛，不久墜落到他們所在的地方。任君拿起來觀看，竟然是《般若經》第十九卷，從火焰中出來，卻沒有被燒燬。於是秘密地收藏起來。後來宣帝恢復佛教。

【English Translation】 English version: Qu (time unknown). On the seventeenth day, the edict was issued, and Buddhism was abolished along with Taoism. (Recorded in 'Biographies of Monks') Emperor Wu of Zhou established the Tongdao Monastery, summoning monks and Taoists with scholarly achievements to serve as academicians. Emperor Wu of Zhou intended to grant an official position to Shi Dao'an (a famous eminent monk of the Eastern Jin Dynasty) due to his reputation, but Dao'an ultimately declined and passed away in Zhou not long after. His 'Nine Admonitions' were passed down, recorded in his biography, containing many encouraging words, the details of which are not repeated here. Master Jing'ai initially lectured on the Dharma in Zhongnan Mountain. The mountain originally lacked water, but suddenly a spring emerged from where a tiger ran, providing water for his use. Upon hearing the edict, he sighed and said, 'Eating the grain of Zhou, yet forgetting to work for Zhou, can this be called loyalty?' Thus, he went to the court to request an audience. Emperor Wu received him, and Jing'ai vehemently explained the karmic consequences of destroying Buddhism. Emperor Wu's expression changed, but the matter was already settled, and the issued edict could not be retracted, so he dismissed him. Jing'ai retreated and wept, saying, 'Buddhism is facing calamity, how can I bear to see it!' Thus, he fled into Zhongnan Mountain. Emperor Wu soon wanted to grant him an official position and sent guards to find Jing'ai. Upon hearing this, Jing'ai moved to Mount Taiyi, and the guards returned without finding him. Jing'ai, because of the destruction of the Dharma, wailed for seven days, his cries incessant at night. He compiled the 'Records of the Three Jewels' in twenty volumes. Since Jing'ai became a monk, he never wore or used silk fabrics, wool fabrics, or leather, only wearing shoes made of coarse cloth. Eventually, his life came to an end. In July of the first year of Xuanzheng, he told his disciples, 'My life has been of no benefit to the world, I will give up my body.' Thus, he cut off his own flesh with a knife and laid it on the stone, pulled out his intestines and hung them on the pine branches, his five internal organs all exposed. The rest of his bones, hands, feet, head, and face were all cut to pieces. He cut open his heart with a knife, held it, and sat upright in meditation and passed away. No blood was left beside the rest of his bones, only a white milky substance flowed beside them, as if seeping from the stone. Sun Zhe, the deputy general of Xiangzhou, destroyed the golden Buddha statue in Tanxi Temple. Before the melting and destruction were completed, Sun Zhe suddenly fell to the ground, lost his voice, his eyes staring straight ahead, his limbs unable to move, and he died that night. (Recorded in 'Records of Miraculous Retributions') In June of that year, Ren Jun, a civil affairs vice minister, was at a banquet with officials from the prefecture when he looked up and saw five or six sections of something in the clouds, vaguely disappearing. The smallest section flew in the air like a banner and soon fell to where they were. Ren Jun picked it up and looked at it, and it turned out to be the nineteenth volume of the 'Prajna Sutra', emerging from the flames without being burned. Thus, he secretly hid it. Later, Emperor Xuan restored Buddhism.

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任乃奏上。蓋帝年十九云○齊釋圓通在鄴寺。以涅槃為業。武平四年。夏講有客僧。因疾投寺。通延之房中。經理湯藥。仍持酒飲之。夏滿病癒。辭曰。前以酒見。及非正理也。從今宜斷。曾往鼓山石窟竹林寺否。當相訪也。是夏通升山。初見老公。逐其同侶。唯通獨往見林木深茂間。南嶺上。有吟誦聲。其客僧乃披林出。引入其寺。金碧迥異。又引見大和尚及諸僧。通欲求住。和尚未許。通怏快而別。行一二里。返顧惟峰崿耳(僧傳)。乙未(四) (十四) (七) (六)

後梁孝明帝。文明在政中興大寶。復梁社稷。光被生民。于荊州。造天皇。陟屺。大明。寶光。四望等寺(辨正)○陳宣帝。造七級大塔○陳沙門智周等十一人。往西域求經(三寶經)○天臺智者大師智顗。字德安。姓陳。荊州人。眼有重瞳。七歲聞誦法華。便能憶記。十八出家。及謁大蘇山思禪師。即示普賢道場。為說四安樂行。師入觀三夕。便悟法華三昧旋陀羅尼。及學成往辭。思曰。汝于陳國有緣。往必利益。思既游南嶽。顗便詣金陵。在瓦官寺。創弘禪法。僕射徐陵尚書毛喜等。明時貴望。並稟禪旨。自是隨處闡化。道俗歸敬。嘗夢登高山。見一僧以手招之。門人曰。此天臺山也。是年九月。領徒至天臺山。定光出迎曰。憶

【現代漢語翻譯】 現代漢語譯本： 任某上奏。據說孝明帝十九歲時，齊國釋圓通在鄴城的寺廟裡，以研究《涅槃經》為業。武平四年夏天，一位客僧因病來到寺廟，圓通把他安排在自己的房間里，照顧他吃藥。還給他酒喝。夏天結束時，客僧病癒，告辭說：『之前因為酒的事見面，這不符合正理。從今以後應該斷絕飲酒。你曾經去過鼓山石窟竹林寺嗎？我當去拜訪你。』這年夏天，圓通登上鼓山，起初見到一位老翁，驅趕他的同伴，只有圓通獨自前往，看到林木深茂，在南嶺上，有吟誦的聲音。那位客僧於是撥開樹林出來，把他引入寺廟。寺廟金碧輝煌，與衆不同。又引薦他見了大和尚和眾僧。圓通想要留下來住，大和尚沒有答應。圓通怏怏不快地告別。走了一兩里路，回頭看，只剩下山峰了（出自《僧傳》）。乙未年（四）（十四）（七）（六）。

後梁孝明帝，在文明執政期間，復興了大寶，恢復了梁朝的社稷，恩澤普施於百姓。在荊州建造了天皇寺、陟屺寺、大明寺、寶光寺、四望寺等（出自《辨正論》）。陳宣帝建造了七級大塔。陳朝沙門智周等十一人，前往西域求取佛經（出自《三寶經》）。天臺智者大師智顗（zhì yǐ）（名智顗，字德安，姓陳，荊州人），眼睛裡有雙重瞳仁。七歲時聽到別人誦讀《法華經》，就能記住。十八歲出家。拜見大蘇山思禪師，思禪師為他指示普賢道場，為他講解四安樂行。智顗入觀三個晚上，就領悟了法華三昧旋陀羅尼。學成后告辭，思禪師說：『你與陳國有緣，前往必定能利益眾生。』思禪師遊歷南嶽后，智顗便前往金陵，在瓦官寺，開始弘揚禪法。僕射徐陵、尚書毛喜等，都是當時有聲望的貴族，都接受了他的禪法。從此以後，他隨處闡揚佛法，道俗都歸順敬仰他。曾經夢見登上高山，看見一位僧人向他招手。門人說：『這是天臺山。』這年九月，他帶領弟子前往天臺山。定光法師出來迎接，說：『還記得嗎？』

【English Translation】 English version: Ren presented a memorial. It is said that when Emperor Xiaoming was nineteen years old, the Qi monk Yuantong (圓通) (meaning 'perfect understanding') at the temple in Ye (鄴城) devoted himself to the study of the Nirvana Sutra. In the summer of the fourth year of the Wuping (武平) era, a visiting monk came to the temple due to illness. Yuantong accommodated him in his room, taking care of his medicine and food. He even offered him wine. As summer ended and the visiting monk recovered, he bid farewell, saying, 'Our meeting over wine before was not in accordance with proper principles. From now on, I should abstain from alcohol. Have you ever been to Zhulin Temple (竹林寺) (Bamboo Forest Temple) in the Stone Caves of Mount Gu (鼓山) (Drum Mountain)? I shall visit you there.' That summer, Yuantong ascended Mount Gu. Initially, he saw an old man who drove away his companions, leaving Yuantong to go alone. He saw lush forests, and on the southern ridge, he heard chanting. The visiting monk then emerged from the forest and led him into the temple. The temple was splendid and unique. He was also introduced to the head monk and the other monks. Yuantong wanted to stay, but the head monk did not permit it. Yuantong departed feeling disappointed. After walking a mile or two, he looked back and saw only the peaks (from 'Biographies of Eminent Monks'). Year Yiwei (乙未) (4) (14) (7) (6).

Emperor Xiaoming of the Later Liang Dynasty, during his reign of civilization, revived the Great Treasure, restored the Liang Dynasty's state, and bestowed grace upon the people. In Jingzhou (荊州), he built the Tianhuang Temple (天皇寺) (Heavenly Emperor Temple), Zhiqi Temple (陟屺寺), Daming Temple (大明寺) (Great Brightness Temple), Baoguang Temple (寶光寺) (Precious Light Temple), and Siwang Temple (四望寺) (Four Views Temple), etc. (from 'Bian Zheng Lun' (辨正論) - 'Discourse on Distinguishing the Correct')). Emperor Xuan of the Chen Dynasty built a seven-story pagoda. The Chen Dynasty monks Zhizhou (智周) and eleven others went to the Western Regions to seek scriptures (from 'San Bao Jing' (三寶經) - 'Sutra of the Three Jewels'). The Tiantai (天臺) (Tiantai School) Master Zhiyi (智顗) (name Zhiyi, courtesy name Dean (德安), from Jingzhou), had double pupils in his eyes. At the age of seven, upon hearing the recitation of the Lotus Sutra, he could remember it. He became a monk at the age of eighteen. He visited Chan Master Si (思禪師) of Mount Dasu (大蘇山), who pointed out the Samantabhadra (普賢) (Universal Worthy) Bodhimanda (道場) (place of enlightenment) and explained the Four Peaceful Practices to him. Zhiyi entered meditation for three nights and realized the Lotus Samadhi (法華三昧) and the Revolving Dharani (旋陀羅尼). After completing his studies, he bid farewell. Chan Master Si said, 'You have an affinity with the Chen Dynasty; going there will surely benefit sentient beings.' After Chan Master Si traveled to Mount Nan (南嶽), Zhiyi went to Jinling (金陵), where he began to propagate Chan Buddhism at Waguan Temple (瓦官寺). The Minister Xu Ling (徐陵), the Secretary Mao Xi (毛喜), and other prominent nobles of the time all received his Chan teachings. From then on, he propagated the Dharma everywhere, and both monks and laypeople revered him. He once dreamed of climbing a high mountain and seeing a monk beckoning to him. His disciples said, 'This is Mount Tiantai.' In the ninth month of that year, he led his disciples to Mount Tiantai. Dharma Master Dingguang (定光) came out to greet him, saying, 'Do you remember?'

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昨相招否。師驚異而禮之。光曰。此處金地。吾既有之。佛隴北峰。螺溪銀地。宜居行道。於是師開山創庵。光曰。且隨宜安堵。至國清時。三方總一。當有貴人。為師立寺矣。北峰螭魅百端驚惱。師定忍不動。所感即滅。陳宣帝。以師為國之望。割始豐縣。調以充眾費。蠲兩戶民。用供薪水。師之夏講。眾見三道寶階。從空而降。數十梵僧。乘階而下。入堂禮拜。繞師三匝。久之乃去。永陽王百智。出撫吳興。請戒習觀。愿世世歸依。陳帝七使詔師還都。師乃出焉。陳主禮迎講法。百僚盡敬。又移居光宅。陳主幸寺。修行大施。又講仁王。帝于眾中。起拜慇勤。儲后已下。並崇戒范。請為國師。師往居臨海。民以滬魚為業。罾網相連四百餘里。師以施金。買斯海曲。為放生池。表聞。宣帝來嚴禁不得采捕。仍為立碑(本傳)。丙申(五) (十五) (八) (隆化元)

齊法師曇遷。研精華嚴。十地。維摩。楞伽。地持。起信等。咸究其賾。嘗講唯識論。遂感心熱病。專憑三寶。夜夢月墮其懷。乃擘而食之。脆如冰片。既寤所苦頓除。以食月成德。遂私名月德。后授八戒常云。於我月德前。三說受菩薩戒。丁酉(六) (十六) (九) (齊初主)(恒)(承光元)(為周滅)

南嶽思大禪師

{ "translations": [ "現代漢語譯本", "『昨天邀請我了嗎？』智顗禪師感到驚異，向他行禮。定光律師說：『這裡是金地（指適宜弘法的地方），我已經擁有了。佛隴北峰的螺溪是銀地（指適宜隱居修行的地方），適合居住和修行。』於是智顗禪師便在那裡開山建立了庵寺。定光律師說：『暫且隨宜安頓，等到國清寺建成的時候，三方合為一體。屆時會有貴人為你建立寺廟的。』北峰的妖怪魑魅用各種方法驚嚇擾亂他，智顗禪師心定不動，所感應的驚擾隨即消失。陳宣帝認為智顗禪師是國家的希望，劃出始豐縣的賦稅，調撥來充當寺廟的費用，免除兩戶百姓的賦稅，用來供給柴火用水。智顗禪師夏天講經時，大眾看見三道寶階從空中降下，數十位梵僧乘坐寶階而下，進入佛堂禮拜，圍繞智顗禪師三圈，很久之後才離去。永陽王陳伯智出任吳興太守，請求受戒學習禪觀，發願世世代代歸依。陳宣帝七次下詔讓智顗禪師還都，智顗禪師於是前往。陳宣帝以禮相迎，請他講法，百官都非常尊敬。又移居到光宅寺。陳宣帝駕臨寺廟，修行盛大的佈施。又講《仁王經》，陳宣帝在眾人之中，起身禮拜，非常慇勤。太子以下，都崇尚戒律，請求智顗禪師擔任國師。智顗禪師前往臨海，當地百姓以捕撈滬魚為業，罾網相連四百餘里。智顗禪師用施捨得到的金錢，買下這片海域，作為放生池。上表奏聞，陳宣帝下令嚴禁在此采捕，併爲此立碑（見本傳）。丙申年（五）（十五）（八）（隆化元年）', "齊朝法師曇遷，研究《華嚴經》、《十地經》、《維摩詰經》、《楞伽經》、《地持經》、《起信論》等，都深入探究了其中的奧義。曾經講《唯識論》，於是感到心熱生病，專心依靠三寶，夜裡夢見月亮掉入他的懷中，於是掰開吃了它，脆得像冰片。醒來后，所有的痛苦都消失了。因為吃了月亮而成就德行，於是私下取名為月德。後來傳授八戒時常說：『在我月德前，三次說受菩薩戒。』丁酉年（六）（十六）（九）（齊初主）（恒）（承光元年）（被周朝滅亡）", "南嶽思大禪師" ], "english_translations": [ "English version", "『Did you invite me yesterday?』 Chan Master Zhiyi was surprised and bowed to him. Vinaya Master Dingguang said, 『This place is a golden land (referring to a place suitable for propagating the Dharma), which I already possess. Luoxi in the northern peak of Mount Fo is a silver land (referring to a place suitable for seclusion and practice), suitable for living and practicing.』 Thereupon, Chan Master Zhiyi opened up the mountain and built a hermitage there. Vinaya Master Dingguang said, 『For the time being, settle down as appropriate. When Guoqing Temple is built, the three places will become one. At that time, there will be a noble person to build a temple for you.』 The goblins and monsters of the northern peak frightened and disturbed him in every possible way, but Chan Master Zhiyi's mind was steadfast and unmoved, and the disturbances he sensed immediately disappeared. Emperor Xuan of Chen considered Chan Master Zhiyi to be the hope of the nation, so he allocated the taxes of Shifeng County to be used as expenses for the temple, and exempted two households from taxes to provide firewood and water. When Chan Master Zhiyi lectured in the summer, the assembly saw three jeweled stairways descending from the sky, and dozens of Brahma monks descended on the stairways, entered the hall to worship, and circled Chan Master Zhiyi three times before leaving after a long time. Prince Yongyang, Chen Bozhi, took office as the governor of Wuxing, requested to receive precepts and learn meditation, and vowed to take refuge for generations. Emperor Xuan of Chen issued seven edicts to summon Chan Master Zhiyi back to the capital, so Chan Master Zhiyi went. Emperor Xuan of Chen greeted him with courtesy and invited him to lecture on the Dharma, and all the officials were very respectful. He then moved to Guangzhai Temple. Emperor Xuan of Chen visited the temple and practiced great giving. He also lectured on the 『Benevolent Kings Sutra,』 and Emperor Xuan of Chen rose and bowed earnestly in the assembly. The crown prince and others all revered the precepts and requested Chan Master Zhiyi to serve as the national teacher. Chan Master Zhiyi went to Linhai, where the local people made a living by catching Huyu fish, with nets connected for over four hundred li. Chan Master Zhiyi used the money he received from donations to buy this sea area as a release pond. He submitted a memorial, and Emperor Xuan of Chen issued a strict prohibition against fishing here and erected a stele for this purpose (see the biography). The year Bingshen (5) (15) (8) (Longhua first year).", "Dharma Master Tanqian of the Qi Dynasty studied the 『Avatamsaka Sutra,』 『Ten Bhumi Sutra,』 『Vimalakirti Sutra,』 『Lankavatara Sutra,』 『Dasabhumika-sutra,』 『Awakening of Faith』 and other texts, deeply exploring their profound meanings. He once lectured on the 『Consciousness-Only Treatise,』 and then felt hot in his heart and became ill. He relied wholeheartedly on the Three Jewels, and at night he dreamed that the moon fell into his arms, so he broke it open and ate it, and it was as crisp as ice. After waking up, all his suffering disappeared. Because he attained virtue by eating the moon, he secretly named himself Yuede (Moon Virtue). Later, when transmitting the Eight Precepts, he often said, 『In front of my Yuede, recite the Bodhisattva Precepts three times.』 The year Dingyou (6) (16) (9) (Early Qi ruler) (Heng) (Chengguang first year) (destroyed by the Zhou Dynasty).", "Great Chan Master Si of Mount Nan Yue" ] }

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。道風既盛。名稱普聞。俄有道士。生妒害心。密告陳主誣師。乃北僧受齊國券。𣃁斷岳心。釘石興妖。帝遂遣使追師使至石橋。忽見二虎跑憤。大蛇當路。使驚乃誓曰。我見思禪師。當如佛想。若起噁心。任汝所傷。蛇虎乃退。使見師再拜。以事白師。使未至之前。師見一小蜂。來螫其面。即為大蜂咬殺。衘至師前。師入定觀之。知是宿冤。欲相嬈害。師謂使曰。使者先去。貧道續來。七日後飛錫而往。四門關吏。齊奏師入。帝已驚異。及師朝見。帝遂下迎。復問左右卿等。見此僧何如。人對云常僧。帝曰。朕見其踏。寶花乘空而至。乃迎師入殿供養。其道士罪以欺罔。欲盡誅之。師懇帝曰。此宿冤。愿陛下赦之。乃可其奏來彼道士。以供師役。師奏辭還山。帝餞以殊禮。師還未幾。道士誣師者。一人暴死。一人為犬所嚙而斃。應蜂兆矣。自是每年。陳主三信參勞。供填眾積。榮盛莫加。而神異難測。遇雨不濕。履泥不污。或現形小大。或寂爾藏身。是年六月。臨將終時。連日說法。苦切呵責。聞者寒心。至二十二日。屏眾泯然而逝。小師靈辨號慟。乃開目曰。何驚動吾耶。癡人出去。言訖長往。壽六十四。師有著述行。五部及偈頌。見行於世(行狀)○高齊六主二十八年中。譯經六人。所出經論五十二卷。僧二百

【現代漢語翻譯】 現代漢語譯本：道風因此更加興盛，名聲也廣泛傳播。不久，有個道士因為嫉妒而心生惡意，暗中向陳主誣告思禪師，說他是北齊派來的僧人，持有齊國的憑證，想要破壞岳心的風水，用釘子釘石頭來興妖作怪。皇帝於是派遣使者去追捕思禪師。使者到達石橋時，忽然看見兩隻老虎憤怒地奔跑，一條大蛇擋住了去路。使者驚恐萬分，於是發誓說：『我見到思禪師，應當像對待佛一樣恭敬。如果我心生惡意，就任憑你們傷害。』蛇和老虎這才退去。使者見到思禪師，再次拜見，並將事情的經過告訴了他。在使者到達之前，思禪師看見一隻小蜜蜂來蟄他的臉，隨即被一隻大蜜蜂咬死，銜到思禪師面前。思禪師入定觀察，知道這是前世的冤家，想要來騷擾加害。思禪師對使者說：『使者先回去吧，貧僧隨後就來。』七天後，思禪師飛錫前往。四門關的官吏一齊上奏說思禪師來了。皇帝已經感到驚訝和詫異。等到思禪師上朝拜見時，皇帝親自下殿迎接，又問左右大臣說：『你們看這位僧人怎麼樣？』大臣們回答說：『只是個普通的僧人。』皇帝說：『朕看見他腳踏寶花，乘空而來。』於是迎接思禪師進入殿內供養。那些道士被判處欺君罔上的罪名，皇帝想要全部誅殺他們。思禪師懇求皇帝說：『這是前世的冤家，希望陛下能夠赦免他們。』皇帝這才同意了他的請求，讓那些道士來供思禪師役使。思禪師上奏請求返回山中，皇帝以特殊的禮儀為他餞行。思禪師回去沒多久，誣告思禪師的道士，一人暴死，一人被狗咬死。應驗了蜜蜂的預兆。從此以後，每年陳主都多次派人慰問，供養的物品堆積如山，榮寵至極。而思禪師的神異也難以測度，遇雨不濕，踩泥不臟，有時顯現的身形或大或小，有時寂然藏身。這年六月，臨近圓寂時，連續多日說法，言辭懇切，呵責嚴厲，聽者都感到寒心。到二十二日，屏退眾人，泯然逝去。小弟子靈辨號啕大哭，思禪師卻睜開眼睛說：『為何驚動我？癡人出去！』說完就長逝了，享年六十四歲。思禪師有著作《行》五部以及偈頌，流傳於世。（行狀）高齊六主二十八年中，翻譯佛經的有六人，所翻譯的經論共五十二卷，僧人二百人。 English version: The influence of his Daoist practice flourished, and his name became widely known. Soon, a Daoist priest, driven by jealousy, secretly accused Chan Master Si to Emperor Chen, claiming that he was a monk sent by Northern Qi, possessing credentials from Qi, intending to disrupt the feng shui of Mount Yue, and using nails to fix stones to conjure demons. The emperor then dispatched messengers to arrest Chan Master Si. When the messengers arrived at Stone Bridge, they suddenly saw two tigers running furiously and a large snake blocking the road. The messengers were terrified and vowed: 'When I see Chan Master Si, I shall treat him with the respect due to a Buddha. If I harbor any evil intentions, let you harm me as you will.' The snake and tigers then retreated. The messengers met Chan Master Si, bowed again, and told him what had happened. Before the messengers arrived, Chan Master Si saw a small bee sting his face, which was immediately killed by a large bee and brought to Chan Master Si. Chan Master Si entered samadhi and observed that this was a karmic enemy from a past life, intending to harass and harm him. Chan Master Si said to the messengers: 'Messengers, please return first; this poor monk will follow shortly.' Seven days later, Chan Master Si flew with his staff to the capital. The officials at the Four Gates Pass all reported that Chan Master Si had arrived. The emperor was already surprised and astonished. When Chan Master Si came to court, the emperor personally descended the palace steps to greet him and asked his ministers: 'What do you think of this monk?' The ministers replied: 'He is just an ordinary monk.' The emperor said: 'I saw him stepping on precious flowers, arriving through the air.' He then welcomed Chan Master Si into the palace and made offerings to him. The Daoist priests were convicted of deceiving the emperor, and the emperor wanted to execute them all. Chan Master Si pleaded with the emperor: 'These are karmic enemies from a past life; I hope Your Majesty can pardon them.' The emperor then granted his request and had the Daoist priests serve Chan Master Si. Chan Master Si requested to return to the mountains, and the emperor bid him farewell with special honors. Not long after Chan Master Si returned, the Daoist priests who had slandered him, one died suddenly, and the other was bitten to death by a dog. The bee's omen was fulfilled. From then on, every year, Emperor Chen sent envoys to inquire after him and made abundant offerings, with unparalleled honor. Chan Master Si's miraculous abilities were unfathomable: he would not get wet in the rain, nor would his feet get dirty in the mud. Sometimes he would appear large or small, and sometimes he would disappear silently. In June of that year, as he approached his death, he preached for days, with earnest words and stern rebukes, causing those who heard him to tremble. On the twenty-second day, he dismissed the crowd and passed away peacefully. His young disciple Lingbian wailed loudly, but Chan Master Si opened his eyes and said: 'Why are you disturbing me? Fool, get out!' After saying this, he passed away, at the age of sixty-four. Chan Master Si had five works of writing and verses that are still in circulation. (Biography) During the twenty-eight years of the six rulers of Northern Qi, six people translated Buddhist scriptures, producing fifty-two volumes of sutras and treatises, with two hundred monks.

【English Translation】 Modern Chinese Translation: The influence of his Daoist practice flourished, and his name became widely known. Soon, a Daoist priest, driven by jealousy, secretly accused Chan Master Si to Emperor Chen, claiming that he was a monk sent by Northern Qi, possessing credentials from Qi (referring to Northern Qi dynasty), intending to disrupt the feng shui of Mount Yue (a mountain name), and using nails to fix stones to conjure demons. The emperor then dispatched messengers to arrest Chan Master Si. When the messengers arrived at Stone Bridge, they suddenly saw two tigers running furiously and a large snake blocking the road. The messengers were terrified and vowed: 'When I see Chan Master Si, I shall treat him with the respect due to a Buddha. If I harbor any evil intentions, let you harm me as you will.' The snake and tigers then retreated. The messengers met Chan Master Si, bowed again, and told him what had happened. Before the messengers arrived, Chan Master Si saw a small bee sting his face, which was immediately killed by a large bee and brought to Chan Master Si. Chan Master Si entered samadhi and observed that this was a karmic enemy from a past life, intending to harass and harm him. Chan Master Si said to the messengers: 'Messengers, please return first; this poor monk will follow shortly.' Seven days later, Chan Master Si flew with his staff to the capital. The officials at the Four Gates Pass all reported that Chan Master Si had arrived. The emperor was already surprised and astonished. When Chan Master Si came to court, the emperor personally descended the palace steps to greet him and asked his ministers: 'What do you think of this monk?' The ministers replied: 'He is just an ordinary monk.' The emperor said: 'I saw him stepping on precious flowers, arriving through the air.' He then welcomed Chan Master Si into the palace and made offerings to him. The Daoist priests were convicted of deceiving the emperor, and the emperor wanted to execute them all. Chan Master Si pleaded with the emperor: 'These are karmic enemies from a past life; I hope Your Majesty can pardon them.' The emperor then granted his request and had the Daoist priests serve Chan Master Si. Chan Master Si requested to return to the mountains, and the emperor bid him farewell with special honors. Not long after Chan Master Si returned, the Daoist priests who had slandered him, one died suddenly, and the other was bitten to death by a dog. The bee's omen was fulfilled. From then on, every year, Emperor Chen sent envoys to inquire after him and made abundant offerings, with unparalleled honor. Chan Master Si's miraculous abilities were unfathomable: he would not get wet in the rain, nor would his feet get dirty in the mud. Sometimes he would appear large or small, and sometimes he would disappear silently. In June of that year, as he approached his death, he preached for days, with earnest words and stern rebukes, causing those who heard him to tremble. On the twenty-second day, he dismissed the crowd and passed away peacefully. His young disciple Lingbian wailed loudly, but Chan Master Si opened his eyes and said: 'Why are you disturbing me? Fool, get out!' After saying this, he passed away, at the age of sixty-four. Chan Master Si had five works of writing and verses that are still in circulation. (Biography) During the twenty-eight years of the six rulers of Northern Qi, six people translated Buddhist scriptures, producing fifty-two volumes of sutras and treatises, with two hundred monks. English translation line 2

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余萬。寺院四萬余所○周武既滅。齊據鄴都。集僧道。宣廢教之旨。略曰。世弘三教。其風彌遠。考定至理。多愆陶化。六經儒教。文通治道。於世有宜。故須存立。且真佛無像。遙敬表誠。而崇飾塔廟。無能恩惠。既虛縻費。不足以留。凡是經像。皆從毀滅。父母恩重。僧道不敬。並宜反服。以崇孝養。朕意如此。卿等若別有理。可對無退。有謗言。法師惠遠。出對曰。陛下統臨大域。憲章三教。而明詔曰。真佛無像。誠如綸旨。然耳目蒼生。賴經聞佛。藉像表真。若將廢之。無以興善。帝曰。虛空真佛。咸自有之。何假經像。遠曰。漢明以前。經像未至。何故。不知真佛。帝無答。又曰。若不籍經。三皇以前。未有文字。人何不知五常。常無答。遠又曰。若以泥像無情事之無益。國家七廟亦是敬順之道。詎可廢耶。又詔旨遣僧反服。以崇孝養。孔曰。立身行名。以顯父母。即是孝行。何必還家。帝以遠抗旨。怒見詞色。遠坦然無懼。復曰。陛下縱勢力毀大教。佛言幽冥之報不揀貴賤。貧道切為陛下惜之。帝曰。但令百姓得樂。朕亦不辭地獄之苦。達曰。陛下以邪法化人。現種苦業。當共陛下同趣阿鼻。何處有樂。帝理屈但云。僧等且還。乃來左右引退。不懌而罷。時齊境僧尼。並令反服(僧傳)○初晉州靈石寺僧

【現代漢語翻譯】 現代漢語譯本： 還有四萬多座寺院。周武帝滅佛后，北齊佔據鄴都，召集僧人和道士，宣佈廢除佛教的旨意。大意是：『世人弘揚儒、釋、道三教，這種風氣已經很久遠了。考察確定其道理，大多有違背教化的。六經和儒教，文字通達治理國家的方法，對世事有益，所以需要儲存。況且真佛沒有具體的形象，遙遠的敬奉可以表達誠意。而崇尚裝飾佛塔寺廟，不能給人恩惠，既白白浪費錢財，又不足以保留。凡是佛經和佛像，全部都要毀壞。父母的恩情深重，僧人和道士卻不尊敬，都應該還俗，來崇尚孝道。朕的心意就是這樣，你們如果另有道理，可以當面對質，不要退縮。』 有法師惠遠（僧人的尊稱）站出來反駁說：『陛下統治廣闊的疆域，兼顧儒、釋、道三教。而明詔說真佛沒有形象，確實如您所說。然而百姓依靠耳朵和眼睛，通過佛經聽聞佛法，藉助佛像表達真理。如果將這些都廢除，就無法興善了。』 皇帝說：『虛空中的真佛，本來就存在於每個人的心中，何必藉助佛經和佛像？』 惠遠說：『漢明帝以前，佛經和佛像還沒有傳入中國，為什麼人們不知道真佛的存在？』皇帝無言以對。 惠遠又說：『如果不憑藉佛經，三皇以前沒有文字，人們為什麼不知道五常（仁、義、禮、智、信）？』皇帝仍然無言以對。 惠遠又說：『如果認為泥塑的佛像沒有感情，對事情沒有益處，那麼國家祭祀祖先的七廟也是表達敬順之道，怎麼可以廢除呢？』 皇帝又下詔命令僧人還俗，來崇尚孝道。孔子說過：『立身行道，揚名於後世，以顯揚父母，這就是孝行。』何必一定要還家呢？ 皇帝因為惠遠違抗旨意，怒形於色。惠遠坦然無懼，又說：『陛下憑藉勢力毀壞佛教，佛說幽冥的報應不會因為人的貴賤而有所不同，貧僧實在為陛下感到惋惜。』 皇帝說：『只要百姓能夠得到快樂，朕也不推辭下地獄的痛苦。』 達法師說：『陛下用邪法教化人民，現在種下苦業，將來要和陛下一起墮入阿鼻地獄，哪裡會有快樂呢？』 皇帝理屈詞窮，只是說：『僧人們暫且退下。』於是左右侍從引退，皇帝不高興地離開了。當時北齊境內的僧尼，都被命令還俗（出自《僧傳》）。最初，晉州靈石寺的僧人……

【English Translation】 English version: There were also more than 40,000 monasteries. After Emperor Wu of Zhou destroyed Buddhism, Northern Qi occupied Yedu, summoned monks and Taoists, and announced the decree to abolish Buddhism. The gist was: 'The world promotes the three teachings of Confucianism, Buddhism, and Taoism, and this trend has been going on for a long time. Examining and determining their principles, most of them violate the transformative influence. The Six Classics and Confucianism, with their texts, provide methods for governing the country and are beneficial to the world, so they must be preserved. Moreover, the true Buddha has no specific image; distant reverence can express sincerity. However, advocating the decoration of pagodas and temples cannot bestow grace on people, wasting money in vain and not worth keeping. All Buddhist scriptures and images must be destroyed. Parents' kindness is profound, but monks and Taoists do not respect them; they should all return to secular life to promote filial piety. This is my intention; if you have other reasons, you can confront me directly and do not retreat.' The Dharma master Huiyuan (a respectful title for monks) stepped forward to refute: 'Your Majesty rules over a vast territory, encompassing the three teachings of Confucianism, Buddhism, and Taoism. And the clear decree says that the true Buddha has no image, which is indeed as you say. However, the people rely on their ears and eyes to hear the Dharma through Buddhist scriptures and use Buddhist images to express the truth. If these are abolished, there will be no way to promote goodness.' The Emperor said: 'The true Buddha in the void already exists in everyone's heart; why rely on Buddhist scriptures and images?' Huiyuan said: 'Before Emperor Ming of Han, Buddhist scriptures and images had not yet been introduced to China; why did people not know the existence of the true Buddha?' The Emperor was speechless. Huiyuan further said: 'If not relying on Buddhist scriptures, before the Three Sovereigns, there were no written words; why did people not know the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness)?' The Emperor was still speechless. Huiyuan also said: 'If it is thought that clay statues of the Buddha have no feelings and are of no benefit to matters, then the seven ancestral temples where the country sacrifices to ancestors also express the way of reverence and obedience; how can they be abolished?' The Emperor then issued an edict ordering monks to return to secular life to promote filial piety. Confucius said: 'Establishing oneself, practicing the Way, and making a name for posterity to glorify one's parents, this is filial piety.' Why must one necessarily return home? The Emperor, because Huiyuan disobeyed the imperial decree, showed anger on his face. Huiyuan remained calm and unafraid, and said: 'Your Majesty is destroying Buddhism by force. The Buddha said that the retribution in the netherworld does not differ based on a person's nobility or lowliness; this poor monk truly feels sorry for Your Majesty.' The Emperor said: 'As long as the people can obtain happiness, I will not refuse the suffering of going to hell.' Dharma Master Da said: 'Your Majesty is using heretical teachings to transform the people, now planting the seeds of suffering, and in the future, you will fall into Avici Hell together with Your Majesty; where will there be happiness?' The Emperor was at a loss for words and only said: 'Monks, retreat for now.' Thereupon, the attendants withdrew, and the Emperor left unhappily. At that time, the monks and nuns within the territory of Northern Qi were all ordered to return to secular life (from 'Biographies of Eminent Monks'). Initially, the monk of Lingshi Temple in Jinzhou...

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護愿。造丈八石像。于北谷見一臥石。乃雇匠營造。面腹粗了。而揹著地。舉之不動。至夜自番。旦即就營。移置佛堂。至是晉州陷日。像汗流地。周兵入境。燒諸寺塔。此像獨不變色。又欲倒之。人牛六十挽不可動。忽有異僧。以瓦木土塹圍之。須臾失僧所在。像后降夢信心者曰。吾患指痛。其人視之。乃木傷二指。遂即補之。隋代屢顯靈蹟。戊戌(宣政元)(六月帝崩高祖宣帝赟立改元大成) (十七) (十)

不疾而逝○週五主二十五年中。初宇文泰。及大冢宰宇文護。並崇佛法。與西域三藏十餘人。譯經百餘卷。

○隋

楊氏。都長安。三主。共三十八年。辛丑(隋高祖開皇元)(大定元年二月。周靜帝。禪位於高祖。改元) (梁世宗)(天保二十) (陳)(太建十三)

二月。隋高祖文帝(堅)。受周禪。即帝位。帝君臨億兆。庶政咸新。薄賦輕刑。省徭減役。含齒戴髮。俱喜太平。既清廓兩儀。即興復三寶。由是佛日還曜。法水通流。三月詔於五岳之下。各置僧寺一所(三寶紀)○初帝以魏大統七年六月十三日生。于同州般若尼寺。時赤光照室。紫氣滿庭。有神尼曰。智仙謂太祖曰。此兒佛天所祐。身如舍利。不可壞也。遂名帝曰那羅延。又曰。兒來處異倫。俗家穢

【現代漢語翻譯】 現代漢語譯本：護愿發願建造一尊丈八高的石像。在北谷發現一塊臥倒的石頭，於是僱傭工匠進行建造。佛像的面部和腹部已經大致完成，但背部貼著地面，無法抬起。到了晚上，石像自己翻轉過來。第二天早上，工匠們就繼續建造。完成後，將石像移到佛堂。到了晉州陷落的那天，石像汗流滿地。周朝的軍隊進入境內，焚燒各寺廟的塔。唯獨這尊石像顏色不變。有人想推倒它，用六十個人和牛拉也拉不動。忽然出現一位奇異的僧人，用瓦片、木頭和泥土在石像周圍築起堤壩。一會兒，僧人就不見了。石像後來在夢中告訴一位有信心的信徒說：『我手指疼痛。』那人檢視石像的手指，發現是木頭損傷了兩根手指，於是就修補了它。隋朝時期，這尊石像多次顯現靈異事蹟。戊戌年（宣政元年）（六月，皇帝駕崩，高祖宣帝宇文赟即位，改年號為大成）。 不經疾病而逝世。周朝第五位君主在位二十五年期間，最初是宇文泰，以及大冢宰宇文護，都崇尚佛法，與來自西域的三藏法師等十幾人，翻譯了一百多卷佛經。 隋朝 楊氏建立，都城在長安。歷經三位君主，共三十八年。辛丑年（隋高祖開皇元年）（大定元年二月，周靜帝將帝位禪讓給高祖，改年號）。 二月，隋高祖文帝（楊堅）接受周朝的禪讓，即位為皇帝。皇帝統治著億萬百姓，各項政事都煥然一新。減輕賦稅和刑罰，減少徭役。所有的人都歡欣鼓舞，慶祝太平盛世。在澄清天下之後，就開始復興佛教。因此，佛法再次興盛，法水暢流。三月，下詔在五嶽之下，各建一座僧寺。 當初，隋文帝在魏大統七年六月十三日出生於同州般若尼寺。當時，紅光照亮了整個房間，紫氣瀰漫庭院。有一位神尼名叫智仙，她對太祖說：『這個孩子受到佛天的保佑，身體如同舍利，不可摧毀。』於是就給皇帝取名為那羅延（Narayana）。又說：『這孩子來歷不凡，俗家污穢。』

【English Translation】 English version: Hu Yuan vowed to build a sixteen-foot-tall stone statue. He found a reclining stone in Beigu, so he hired craftsmen to build it. The face and abdomen of the statue were roughly completed, but the back was against the ground and could not be lifted. At night, the statue turned itself over. The next morning, the craftsmen continued to build. After completion, the statue was moved to the Buddha hall. On the day Jinzhou fell, the statue was covered in sweat. The Zhou army entered the territory and burned the pagodas of various temples. Only this statue did not change color. Someone wanted to push it down, but sixty people and oxen could not move it. Suddenly, a strange monk appeared and built a dike around the statue with tiles, wood, and earth. After a while, the monk disappeared. The statue later told a faithful believer in a dream: 'My finger hurts.' The person looked at the statue's finger and found that two fingers were damaged by wood, so he repaired them. During the Sui Dynasty, this statue repeatedly manifested miraculous events. In the year of Wuxu (Xuanzheng first year) (June, the emperor died, and Gaozu Xuan Emperor Yuwen Yun ascended the throne and changed the reign name to Dacheng). He passed away without illness. During the twenty-five years of the reign of the fifth ruler of the Zhou Dynasty, initially Yuwen Tai, and the Grand Tutor Yuwen Hu, both revered Buddhism and, together with more than ten Tripitaka masters (Tripiṭaka) from the Western Regions, translated more than one hundred volumes of Buddhist scriptures. Sui Dynasty Established by the Yang family, with the capital in Chang'an. It lasted for three rulers, totaling thirty-eight years. In the year of Xinchou (the first year of Emperor Gaozu of the Sui Dynasty, Kaihuang) (February of the first year of Dading, Emperor Jing of Zhou abdicated the throne to Gaozu and changed the reign name). In February, Emperor Gaozu Wen of the Sui Dynasty (Yang Jian) accepted the abdication of the Zhou Dynasty and ascended the throne as emperor. The emperor ruled over hundreds of millions of people, and all affairs of state were renewed. Taxes and punishments were reduced, and corvée labor was reduced. All the people rejoiced and celebrated the peaceful and prosperous era. After clarifying the world, he began to revive Buddhism. Therefore, Buddhism flourished again, and the water of the Dharma flowed freely. In March, an edict was issued to build a monastery under each of the Five Sacred Mountains. Initially, Emperor Wen of Sui was born on the thirteenth day of the sixth month of the seventh year of Datong in the Wei Dynasty at the Prajna Nunnery in Tongzhou. At that time, red light illuminated the entire room, and purple air filled the courtyard. A divine nun named Zhixian said to Taizu: 'This child is blessed by the Buddha and the heavens, and his body is like a sarira (Śarīra), indestructible.' So he named the emperor Narayana (Nārāyaṇa). He also said: 'This child's origin is extraordinary, and the secular family is impure.'

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污。可就寺養之大祖乃割宅為寺。以兒委尼。后皇妣來抱。忽化為龍。驚惶墮地。尼曰。何因妄觸我兒。遂令晚得天下。及年七歲。尼告帝曰。兒后大貴。當自東方來。佛法時滅。賴汝而興。尼沉靜寡言。時言吉㐫。莫不符驗。帝年至十三。方始還家。及周武滅。教尼隱於帝之家。未幾而逝。至是帝果自山東入為天子。大興佛法。皆如尼言。及登位后。每顧群臣。道念阿阇梨。以為口實。又云。朕興由佛法。而好食麻豆。前身似從道人中來由。少時在寺。至今樂聞鐘磬之聲。後於寺塔。立神尼之像。仍命史官。為厄作傳(論衡)○七月制曰。伏惟太祖武元皇帝。間關三代。造我帝基。追仰神猷事。冥真寂思。欲廣崇寶剎。經始伽藍。增長福。因微副幽旨。其襄陽隋郡。江陵晉陽。並宜立寺一所。建碑頌德。庶使莊嚴寶剎。比虛空而不壞。導揚茂實。同天地而長久。自是每年。至國忌日。廢務設齋。造像行道。八關懺悔。舉資神靈○八月制曰。昔歲周道既衰。群兇鼎沸。朕出車練卒。盪滌妖丑。節義之徒。輕生忘死。干戈之下。每聞徂落。永念群生。蹈兵刃之苦。有懷至道。興度脫之業。思建福田。法力冥助。庶死事之。臣菩提增長。悖逆之侶從暗入明。並究苦空。咸拔生死。鯨鯢之觀化為微妙之臺。龍蛇之野永作玻璃

【現代漢語翻譯】 現代漢語譯本： 污。可就寺供養的大祖（對寺廟有大貢獻的人）於是割捨自己的住宅作為寺廟。把兒子託付給尼姑。後來皇太后前來抱孩子，孩子忽然化為龍，皇太后驚慌失措，把孩子掉在地上。尼姑說：『什麼原因讓你胡亂觸碰我的孩子，以至於讓他晚些才能得到天下。』等到孩子七歲時，尼姑告訴皇帝說：『這孩子以後會大富大貴，應當從東方來。佛法到時會衰落，依靠你才能興盛。』尼姑沉靜寡言，時常說些吉兇之事，沒有不應驗的。皇帝到十三歲時，才回到家中。等到周武帝滅佛時，尼姑就隱居在皇帝的家中，沒過多久就去世了。到這時，皇帝果然從山東進入關中成為天子，大力興盛佛法，都如尼姑所說。等到登基之後，每次顧視群臣，都念叨阿阇梨（梵語，意為導師），作為口頭禪。又說：『我興盛是由於佛法，而且喜歡吃麻豆，前身好像是從道人中來的。』因為小時候在寺廟，至今喜歡聽鐘磬的聲音。後來在寺廟的塔中，立了神尼的像，仍然命令史官，為她作傳（出自《論衡》）。 七月詔令說：『我追思太祖武元皇帝，經歷三個朝代，奠定了我朝的帝業。追念他神妙的謀略，深遠的寂靜思考，想要廣泛地崇建寶剎（寺廟），開始建造伽藍（寺院），增長福報。稍微輔助他深遠的旨意。那襄陽的隋郡，江陵的晉陽，都應該建立寺廟一座，建立碑來頌揚他的功德。希望莊嚴的寶剎，能像虛空一樣不會壞滅，引導發揚茂盛的功德，同天地一樣長久。』從此每年，到國忌日，停止政務設定齋飯，建造佛像，舉行法事，八關齋戒懺悔，用財物供養神靈。 八月詔令說：『過去周朝的國運已經衰落，各路兇惡勢力像鼎沸一樣。我率領軍隊操練士兵，盪滌妖邪醜惡。節義之士，輕視生命忘記死亡。在戰爭之下，常常聽到死亡的訊息。永遠懷念眾生，遭受兵刃的痛苦。懷有最高的道義，興起救度脫離苦難的事業。想要建立福田，用佛法的力量在冥冥之中幫助。希望為國事而死的臣子菩提增長，悖逆的同伴從黑暗進入光明。都探究苦空，都脫離生死。鯨鯢（大魚）的觀察轉化為微妙的樓臺，龍蛇的荒野永遠作為玻璃世界。』

【English Translation】 English version: It is said that a great benefactor of the temple offered his residence to be used as a temple. He entrusted his son to a nun. Later, the Empress Dowager came to hold the child, and the child suddenly transformed into a dragon. The Empress Dowager, startled, dropped the child to the ground. The nun said, 'Why did you rashly touch my child, causing him to attain the empire later than he should have?' When the child was seven years old, the nun told the Emperor, 'This child will be very wealthy and noble in the future, and he should come from the East. The Buddha-dharma will decline at that time, and it will depend on you to revive it.' The nun was quiet and spoke little, but when she spoke of good or bad omens, they always came true. The Emperor did not return home until he was thirteen years old. When Emperor Zhou Wu destroyed Buddhism, the nun lived in seclusion in the Emperor's house and passed away not long after. At this time, the Emperor indeed entered Guanzhong from Shandong and became the Son of Heaven, greatly promoting the Buddha-dharma, just as the nun had said. After ascending the throne, he would often look at his ministers and repeat 'Ācārya' (Sanskrit for 'teacher') as a mantra. He also said, 'My prosperity is due to the Buddha-dharma, and I like to eat sesame and beans. My previous life seems to have been from among the Daoists.' Because he was in a temple when he was young, he still enjoys hearing the sound of bells and chimes. Later, he erected a statue of the divine nun in the temple pagoda and ordered the historians to write a biography for her (from Lunheng). In the seventh month, an edict was issued, saying: 'I recall Emperor Wu Yuan, the Grand Ancestor, who went through three dynasties and laid the foundation for our dynasty. I recall his divine strategies and profound, silent contemplation, and I wish to widely build precious caityas (temples) and begin constructing saṃghārāmas (monasteries) to increase blessings. To slightly assist his profound intentions, Sui Prefecture in Xiangyang and Jinyang in Jiangling should each establish a temple and erect a stele to praise his virtues. May the solemn and precious caityas be as indestructible as the void, and may the flourishing virtues they guide and promote last as long as heaven and earth.' From then on, every year on the anniversary of the nation's mourning, government affairs were suspended, vegetarian meals were prepared, Buddha images were made, Dharma services were held, the Eight Precepts were observed with repentance, and offerings were made to the deities. In the eighth month, an edict was issued, saying: 'In the past, the Zhou dynasty's fortune had declined, and various evil forces were seething like a boiling cauldron. I led troops to train soldiers and cleanse away the demonic and ugly. Those who were righteous and loyal disregarded their lives and forgot death. Under the weapons of war, news of death was often heard. I will forever remember the suffering of beings who are subjected to the pain of weapons. Cherishing the highest Dharma, I will initiate the work of saving and liberating them from suffering. I wish to establish fields of merit and use the power of the Dharma to help in the unseen realm. May the bodhi (enlightenment) of the ministers who died for the country increase, and may the rebellious companions enter the light from the darkness. May all explore suffering and emptiness and be liberated from birth and death. May the observation of ketu (sea monsters) be transformed into subtle terraces, and may the wilderness of dragons and snakes forever be a world of vaiḍūrya (beryl/glass).'

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之境。可於相州戰地。建伽藍一所。又民犯法處盡之。人率為營齋○帝志思弘法。是冬有沙門智周等。赍梵經二百六十部。膺期自西域而還。來付有司。召人番譯(開皇錄)○釋道舜。廣行法化。獨不為一女受戒。以當生牛中。其相已現。眾疑其言。舜乃踏其裙后空地云。是尾影。女即不能起。眾驚信求救。其女盡舍家資。舜為營福懺悔。惡業即滅。方為受戒○僧統曇衍卒(衍初生而四十齒已具)。壬寅(二) (二十) (十四)

正月陳宣帝殂。帝在位十四年。修寺五十所。造七級大塔靈剎十五丈。造金銅佛二萬軀。修故像百三十萬軀。寫經十二藏。度僧尼萬人(三寶)○初達摩般若(此云法智)齊末為昭玄都周滅齊授智。以洋川郡守至是。隋帝即召智還譯經。又天竺毗尼多流支(此云滅喜)。適至帝亦召番譯○二月滅喜出象頭經。三月智出業報差別經○六月隋詔以龍首山。宜建都邑。因即域。城曰大興城。殿曰大興殿。縣及門園皆曰大興。寺曰大興善寺。三寶慈化。自是大興。萬國仁風。緣茲重闡。伽藍郁峙。綺錯城隍。幡蓋騰飛。莊嚴國界。法堂佛殿。既等天宮。震旦神州。還同凈土。沙門濟濟。習六度以熏心。信士詵詵。修十善以為行。於是鼓腹黃齒。爭買祇陀之園。擊壞青衿。競聚育王之土。浮

【現代漢語翻譯】 現代漢語譯本： 之境。可以在相州戰地，建造一座伽藍（寺廟）。又，民眾觸犯法律的地方全部赦免。人們爭相出資營建齋會。 隋文帝立志弘揚佛法。這年冬天，有沙門（出家人）智周等人，攜帶梵文佛經二百六十部，如期從西域返回。他們將佛經交付有關部門，朝廷召集人手進行翻譯（開皇錄）。 釋道舜，廣泛地推行佛法教化，唯獨不為一位女子授戒，因為她命中註定要轉生為牛，那牛的形象已經顯現。眾人懷疑他的話。道舜就踩了踩那女子裙子後面的空地，說：『這是（牛）尾巴的影子。』那女子立刻不能動彈。眾人都驚恐相信，請求道舜救助。那女子傾盡家產，道舜為她營建佛事，懺悔罪業，惡業隨即消滅，才為她授戒。 僧統（管理僧侶的官職）曇衍去世（曇衍初生時就長有四十顆牙齒）。壬寅年（隋文帝開皇二年）

正月，陳宣帝去世。他在位十四年，修建寺廟五十所，建造七級大塔靈剎十五丈，製造金銅佛像二萬軀，修復舊佛像一百三十萬軀，抄寫佛經十二藏，度化僧尼一萬人（三寶）。 當初，達摩般若（意為法智）在北齊末年擔任昭玄都（管理僧侶的官職），北周滅北齊后，周朝授予他法智的職位。他以洋川郡守的身份來到隋朝。隋文帝即位后，就召回智，讓他翻譯佛經。又有天竺（印度）毗尼多流支（意為滅喜），恰好來到中原，隋文帝也召集人手翻譯佛經。 二月，滅喜翻譯出《象頭經》。三月，智翻譯出《業報差別經》。 六月，隋文帝下詔，認為龍首山適合建立都城，於是就在那裡劃定區域，建造城池，命名為大興城。宮殿命名為大興殿，縣、門、園都命名為大興。寺廟命名為大興善寺。三寶的慈悲教化，從此在大興城興盛起來。萬國的仁義之風，也因此得以重新闡揚。伽藍（寺廟）高聳林立，像綺麗的彩霞一樣錯落於城郭之間。幡旗寶蓋騰空飛舞，莊嚴著國家的疆界。法堂佛殿，如同天宮一般。震旦（中國）神州，如同凈土一般。沙門（出家人）眾多，學習六度（佈施、持戒、忍辱、精進、禪定、般若）來薰陶內心。信士眾多，修習十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）作為行爲準則。於是，挺著肚子、牙齒髮黃的老人，爭相購買祇陀（祇樹給孤獨園）的園林。擊壞青色衣領（指平民），競相聚集在育王（阿育王）的土地上。

【English Translation】 English version: realm. A Gārama (monastery) can be built on the battlefield of Xiang Prefecture. Moreover, all places where people violate the law are pardoned. People compete to contribute to building vegetarian feasts. Emperor Wen of Sui was determined to promote Buddhism. In the winter of this year, Śramaṇa (monk) Zhi Zhou and others, carrying 260 volumes of Sanskrit Buddhist scriptures, returned from the Western Regions as scheduled. They handed over the scriptures to the relevant departments, and the court summoned people to translate them (Kaihuang Records). Śramaṇa Dao Shun widely promoted Buddhist teachings, but he refused to ordain a certain woman because she was destined to be reborn as a cow, and the image of that cow had already appeared. The crowd doubted his words. Dao Shun then stepped on the empty ground behind the woman's skirt and said, 'This is the shadow of the (cow's) tail.' The woman immediately became unable to move. The crowd was shocked and believed, begging Dao Shun for help. The woman exhausted her family wealth, and Dao Shun built Buddhist affairs for her, repenting of her sins. The evil karma was immediately extinguished, and only then did he ordain her. The Saṃghādhyakṣa (official in charge of monks) Tan Yan passed away (Tan Yan was born with forty teeth). Rényín year (2nd year of the Kaihuang reign of Emperor Wen of Sui).

In the first month, Emperor Xuan of Chen passed away. He reigned for fourteen years, built fifty monasteries, constructed a seven-story great pagoda Liṅga-caitiya fifteen zhang high, made 20,000 gold and bronze Buddha statues, repaired 1.3 million old Buddha statues, copied twelve Tripiṭaka, and ordained 10,000 monks and nuns (Three Jewels). Initially, Dharma Prajña (Dharmamati) served as Zhaoxuandu (official in charge of monks) at the end of the Northern Qi Dynasty. After the Northern Zhou destroyed the Northern Qi, the Zhou court granted him the position of Dharmamati. He came to the Sui Dynasty as the governor of Yangchuan Prefecture. After Emperor Wen of Sui ascended the throne, he summoned Dharmamati back to translate Buddhist scriptures. Furthermore, Vinītāruci (Kṣāntisukha) from India happened to arrive in the Central Plains, and Emperor Wen of Sui also summoned people to translate Buddhist scriptures. In the second month, Kṣāntisukha translated the Āryahastikakṣya-sūtra. In the third month, Dharmamati translated the Karmavibhaṅga-sūtra. In the sixth month, Emperor Wen of Sui issued an edict, believing that Longshou Mountain was suitable for establishing a capital city. Therefore, he demarcated the area there and built a city, naming it Daxing City. The palace was named Daxing Palace, and the counties, gates, and gardens were all named Daxing. The monastery was named Daxingshan Monastery. The compassionate teachings of the Three Jewels flourished in Daxing City from then on. The benevolent customs of all nations were thus re-elucidated. The Gārama (monasteries) stood tall and dense, like beautiful clouds scattered among the city walls. Banners and canopies fluttered in the sky, adorning the borders of the country. The Dharma halls and Buddha halls were like heavenly palaces. Zhendan (China), the divine land, was like a pure land. Numerous Śramaṇa (monks) studied the Six Pāramitās (generosity, morality, patience, diligence, concentration, and wisdom) to cultivate their minds. Numerous believers practiced the Ten Virtues (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-greed, non-hatred, and non-wrong views) as their code of conduct. Therefore, old men with protruding bellies and yellow teeth competed to buy the gardens of Jetavana. Those who broke their blue collars (referring to commoners) competed to gather on the land of Aśoka.

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圖於焉。間發寶剎。翕爾星羅矣(三寶紀)○帝詔境內之民。任聽出家。仍計口出錢。營造經像。於是時俗從風而靡。民間佛書多。於六經數千百倍(通鑑)○法師曇延。初值廢教。遁入太行山。隋文受禪。即日削髮。以沙門謁見。帝大悅。至是以延為昭玄統。其冬來對譯(本傳)○法師僧猛。年俱德重。來住大興善寺。即前陟岵寺也。尋進為隋國大統三藏法師。委以佛法。令其弘護。開皇八年二月。奄然而化○七月滅喜。又出總持經○是月召那連提耶舍到京。來止大興善寺。給以上供。至十二月。就手番譯。給事李道寶等四人。度語興善寺主靈藏等。二十餘僧。監掌(三寶)○帝昔龍潛所經四十五州。至是同時起大興國寺(論衡)。九月陳帝設無礙會。于大極殿捨身及乘輿御服。大赦。癸卯(三) (二十二) (長城公至德元)

法師彥琮。十歲出家。即有慧聲。十二究法華。十四齊主延入宣德殿。講仁王經。二十一週來預通道觀學士。大象二年。佛法稍興。便為諸賢。講釋般若。大定元年正月。再落髮。自是每預講筵。是年帝見老子化胡像怪之。因集僧道論議。琮乃作辨教論。明道教妖妄二十五條。是年來預番譯○隋下詔曰。朕欽崇聖教。念存宇。其周朝神所廢之寺。咸可修復。京兆太守蘇感。奉來於

【現代漢語翻譯】 現代漢語譯本：圖畫在那裡。寶塔時而顯現，像星星一樣散佈開來。（《三寶紀》） 皇帝下詔，境內百姓，任憑他們出家。仍然按照人頭出錢，用來建造經書和佛像。於是一時之間，世俗之人隨風而動，民間的佛經數量，比六經多出成千上百倍。（《通鑑》） 法師曇延，起初正值佛教被廢除，於是隱遁到太行山中。隋文帝接受禪讓后，他立即剃髮，以沙門的身份謁見皇帝。皇帝非常高興，最終任命曇延為昭玄統。那年冬天，他來參與翻譯佛經。（《本傳》） 法師僧猛，年長且德高望重，前來居住在大興善寺，也就是之前的陟岵寺。不久之後，他被晉升爲隋國大統三藏法師，被委以弘揚和護持佛法的重任。開皇八年二月，安詳圓寂。 七月，滅喜法師圓寂。又翻譯出《總持經》。 這個月，朝廷召見那連提耶舍來到京城，居住在大興善寺，供給豐厚的食物。到了十二月，就開始親自翻譯佛經，安排給事李道寶等四人擔任翻譯，興善寺住持靈藏等二十多位僧人負責監督管理。（《三寶》） 隋文帝過去還是平民的時候經過的四十五個州，到這個時候同時興建大興國寺。（《論衡》）。九月，陳朝皇帝在大極殿舉行無礙大會，捨棄自身以及乘坐的車駕和御用服飾，大赦天下。癸卯年（三年）（二十二年）（長城公至德元年）。 法師彥琮（Yanzong），十歲出家，就有了聰慧的名聲。十二歲精通《法華經》，十四歲北齊皇帝邀請他到宣德殿，講解《仁王經》。二十一週歲時，他來參與通道觀的學術研究。大象二年，佛法稍微興盛，他就為各位賢達人士講解《般若經》。大定元年正月，再次剃髮。從此以後，每次都參與講經的活動。這年，皇帝看到老子化胡的畫像，覺得很奇怪，於是召集僧人和道士進行辯論。彥琮於是寫了《辨教論》，闡明道教的妖妄之處二十五條。這年，他來參與翻譯佛經。 隋朝下詔說：『朕欽佩和尊崇佛教，心中想著普天之下。那些周朝時期被廢棄的寺廟，都可以修復。』京兆太守蘇感，奉命前來。

【English Translation】 English version: The paintings were there. Precious stupas occasionally appeared, scattered like stars. (San Bao Ji [Record of the Three Treasures]) The Emperor issued an edict allowing the people within the realm to become monks at their will. Money was still collected per capita to build scriptures and Buddha statues. As a result, the customs of the time followed the trend, and the number of Buddhist scriptures among the people was hundreds and thousands of times greater than the Six Classics. (Tong Jian [Comprehensive Mirror to Aid in Government]) Dharma Master Tanyan (Tanyan), initially encountered the suppression of Buddhism, so he retreated into the Taihang Mountains. When Emperor Wen of Sui (Sui Wendi) received the abdication, he immediately shaved his head and visited the Emperor as a Shramana (monk). The Emperor was very pleased and eventually appointed Tanyan as Zhaoxuantong (Head of Buddhist Affairs). That winter, he came to participate in the translation of Buddhist scriptures. (Ben Zhuan [Personal Biography]) Dharma Master Sengmeng (Sengmeng), was old and highly virtuous, came to reside at Daxingshan Temple, which was formerly Zhihu Temple. Soon after, he was promoted to the position of Great Leader Tripitaka Master of the Sui Dynasty, entrusted with the important task of propagating and protecting the Buddha Dharma. In the second month of the eighth year of the Kaihuang era, he passed away peacefully. In July, Dharma Master Miexi (Miexi) passed away. The Sarvadharani Sutra was also translated. This month, Narendrayasas (Narendrayasas) was summoned to the capital and resided at Daxingshan Temple, provided with generous offerings. By December, he personally began translating scriptures, with four officials including Li Daobao (Li Daobao) serving as translators, and more than twenty monks including Lingzang (Lingzang), the abbot of Daxingshan Temple, overseeing the process. (San Bao [Three Treasures]) The forty-five prefectures that Emperor Wen of Sui (Sui Wendi) passed through when he was still a commoner simultaneously began constructing Daxingguo Temples. (Lun Heng [Discourses Weighed in the Balance]). In September, the Emperor of Chen held an Unfettered Assembly at the Great Ultimate Hall, relinquishing his body, carriage, and imperial garments, and granting a general amnesty. Year Guimao (3rd year) (22nd year) (First year of Zhide of the Duke of Changcheng). Dharma Master Yanzong (Yanzong) became a monk at the age of ten and immediately gained a reputation for wisdom. At twelve, he mastered the Lotus Sutra, and at fourteen, the Emperor of Northern Qi invited him to Xuande Hall to lecture on the Humane King Sutra. At the age of twenty-one, he participated in scholarly research at Tongdao Temple. In the second year of the Daxiang era, when Buddhism began to flourish slightly, he lectured on the Prajna Sutra for various virtuous individuals. In the first month of the first year of the Dading era, he shaved his head again. From then on, he participated in lecturing activities every time. This year, the Emperor saw the image of Laozi (Laozi) converting the barbarians and found it strange, so he gathered monks and Taoists for debate. Yanzong then wrote the 'Treatise on Distinguishing Teachings,' clarifying twenty-five points of the deceptive nature of Taoism. This year, he came to participate in the translation of Buddhist scriptures. The Sui Dynasty issued an edict saying: 'We admire and revere Buddhism, and our thoughts are with the entire world. Those temples that were abandoned during the Zhou Dynasty can all be restored.' Su Gan (Su Gan), the governor of Jingzhao, came to receive the order.

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京城之內。選形勝之地。安置伽藍。於是合京城內。無問寬狹。有僧行處。皆許立寺(辨正)○帝降來云。好生惡殺。王政之本。佛道垂教。善業可憑。稟氣含靈。唯命為重。宜勸勵天下。同心救護。其京城及諸州官立寺之所。每年正月五月九日。常起八日。至十五日。當寺行道。其日遠近民庶。凡是有生之類。悉不得殺(開皇紀)○來召法師明贍番譯。住大興善寺(本傳)○高僧敬脫。為帝所重。帝欲試沙門器度。來禁甲奮劍逐僧。唯脫步武。若暇帝美其弘遠。命升殿錫法服旌異。帝常曰。真僧杰也(北山錄)○慧勇法師。講法于大禪眾寺。十八載。是年五月遷逝○僧法慶。塑造釋迦像。未了而死。經三日蘇說至冥王殿。忽見大像。謂殿上人曰。慶造我未了。何為令死。其人遽拜。呼階下人曰。慶合死未答。命未盡而食盡曰。可給荷葉而終其壽。言已失像所在。慶蘇後日。以湯進荷葉十餘枚。率諸士女。以成其像。大業初卒。壽七十六○釋慧遠。仍落髮。帝敕授洛州門都。甲辰(四) (二十三) (二)

關輔旱帝引民就食洛州。先是律師靈藏。與帝為布衣交。至是命藏陪駕。既而趍向藏者極盛。帝聞之手來曰。弟子是俗人天子。律師是道人天子。有樂離俗者。任師度之。藏由是度人。前後數萬。晚以事

【現代漢語翻譯】 現代漢語譯本： 在京城之內，選擇地勢優越的地方安置伽藍（寺廟）。因此，在京城之內，無論寬窄，只要有僧人修行的地方，都允許建立寺廟（辨正）。 皇帝下詔說：『好生惡殺，是為王政的根本。佛道所垂示的教義，善業是可以依憑的。凡是稟賦氣息、含有靈性的生命，都以生命最為重要。應該勸勉天下人，同心協力地救護生命。在京城以及各州官府設立的寺廟，每年正月、五月、九月，常常從初八開始，到十五日結束，在寺廟裡舉行佛事活動。在那幾天，無論遠近的百姓，凡是有生命的物類，都不得殺害。』（開皇紀） 來召法師明贍翻譯佛經，讓他住在大興善寺（本傳）。 高僧敬脫，被皇帝所器重。皇帝想要測試沙門的器度，就派士兵拿著盔甲揮舞著劍追趕僧人。只有敬脫行動從容不迫。皇帝讚美他弘大深遠，命他升殿，賜予法服，表彰他的與衆不同。皇帝常常說：『真是僧人中的傑出人物啊！』（北山錄） 慧勇法師在大禪眾寺講法十八年，于這年五月去世。 僧人法慶塑造釋迦牟尼佛像，還沒有完成就去世了。過了三天，他甦醒過來說自己到了冥王殿。忽然看見一尊巨大的佛像，他對殿上的人說：『我塑造佛像還沒有完成，為什麼要讓我死呢？』那人連忙下拜，呼喚臺階下的人說：『法慶該死嗎？』回答說：『壽命沒有盡，只是食物吃完了。』冥王說：『可以給他荷葉來終結他的壽命。』說完，佛像就消失了。法慶甦醒后，每天用湯送服十幾枚荷葉。他率領眾多的士人和婦女，完成了佛像的塑造。大業初年去世，享年七十六歲。 釋慧遠仍然出家為僧。皇帝下令授予他洛州門都的官職。甲辰年（四）（二十三）（二）。 關中地區發生旱災，皇帝帶領百姓到洛州就食。此前，律師靈藏與皇帝是平民時的朋友。到這時，皇帝命令靈藏陪同。不久，歸向靈藏的人非常多。皇帝聽說后，用手拍著手說：『弟子是俗人的天子，律師是道人的天子。有樂於離開世俗的人，任憑律師度化他們。』靈藏因此度化了很多人，前後有數萬人。晚年因為某些事情……

【English Translation】 English version: Within the capital city, select a strategically advantageous location to establish a Sangharama (monastery). Consequently, throughout the capital, regardless of width or narrowness, wherever monks practice, the establishment of temples is permitted (Bian Zheng). The Emperor issued an edict stating: 'Cherishing life and abhorring killing is the foundation of royal governance. The teachings imparted by Buddhism emphasize that virtuous deeds are reliable. All beings endowed with breath and possessing sentience hold life as paramount. We should exhort all under Heaven to unite in protecting life. In the capital and in the state-established temples of various prefectures, from the eighth to the fifteenth day of the first, fifth, and ninth months each year, Buddhist ceremonies should be conducted in the temples. On those days, all living beings, near and far, should not be killed.' (Kai Huang Ji) Lai summoned Dharma Master Ming Shan to translate scriptures, and had him reside at Daxingshan Temple (Ben Zhuan). The eminent monk Jing Tuo was highly regarded by the Emperor. The Emperor, wishing to test the demeanor of a Shramana, sent soldiers wielding armor and swords to chase the monks. Only Jing Tuo moved with composure. The Emperor praised his magnanimity and profundity, ordering him to ascend the hall, bestowing Dharma robes, and commending his exceptional qualities. The Emperor often said: 'Truly, he is an outstanding figure among monks!' (Bei Shan Lu) Dharma Master Hui Yong lectured on the Dharma at Da Chan Zhong Temple for eighteen years, passing away in the fifth month of that year. The monk Fa Qing was sculpting a Shakyamuni Buddha statue but died before completing it. Three days later, he awoke and said he had arrived at the palace of King Yama. Suddenly, he saw a massive Buddha statue and said to the person in the hall: 'I have not finished sculpting the Buddha statue, why did you let me die?' That person bowed hurriedly and called to the person below the steps, saying: 'Is Fa Qing supposed to die?' The reply was: 'His lifespan has not ended, only his food has run out.' King Yama said: 'Give him lotus leaves to prolong his life.' After speaking, the statue disappeared. After Fa Qing awoke, he took more than ten lotus leaves with soup every day. He led many scholars and women to complete the sculpting of the Buddha statue. He died in the early years of the Daye era, at the age of seventy-six. The monk Hui Yuan still became a monk. The Emperor ordered him to be granted the official position of Luozhou Mendu. Jia Chen year (4) (23) (2). A drought occurred in the Guanzhong region, and the Emperor led the people to Luozhou for food. Previously, the Vinaya Master Ling Zang was a commoner friend of the Emperor. At this time, the Emperor ordered Ling Zang to accompany him. Soon, those who turned to Ling Zang were extremely numerous. Upon hearing this, the Emperor clapped his hands and said: 'This disciple is the Son of Heaven for the laity, and the Vinaya Master is the Son of Heaven for the monks. Those who wish to leave the secular world, let the Vinaya Master ordain them.' Ling Zang therefore ordained many people, numbering tens of thousands. Later, due to certain matters...

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聞。帝大悅曰。律師化人為善。弟子禁人為惡。言雖有異。意則無殊。師多處內禁。與帝等倫。坐必同榻。行必同輿。榮莫加矣(本傳)○帝以初生同州寺。乃為太祖武元皇帝。元明皇太后。以般若故。基造大興國寺(辨正)○來以周武之時。毀滅佛法。凡諸形像。悉遣除之。其金銅等。或為官物。如有現在。並可安置寺。觀其木石之像。有司亦存意。知則遣迎供養。所以興心厝意。皆崇福基布令吐言。必懷善誘(開皇紀)○河東曇延法師。初造涅槃䟽。恐不合聖心。乃陳于舍利塔前。啟以若合聖理。愿垂神應。言訖其經即放光明。舍利塔亦放光明。三日騰耀(感通錄)○陳三月僧統寶瓊示寂。壽八十一。來有司給葬具。仍以天子鹵簿仗。借為榮飾(本傳)。乙巳(開皇五)(自太極上元庚戌之歲至是年積有十四萬三千七百八十年辨正) (二十四) (三)

隋帝請經法師。受菩薩戒。因放獄囚。仍下詔曰朕夙膺多祉。嗣恭寶命。方欲歸依正覺。欽崇勝果。今請經法師。于大興善殿。受菩薩戒。然菩薩之教以解脫為先。戒行之本以慈悲為始。今囹圄幽闇。有慟於懷。自流罪以下。悉可原放。計天下輕囚。預得放者。二萬四千九百餘人。其死罪降等者。三千七百餘人。有生之類。同知遷善也。其年來云。佛以

【現代漢語翻譯】 現代漢語譯本： （聽）聞。皇帝非常高興地說：『律師教化人向善，弟子禁止人作惡。言語雖然有差異，意義卻沒有什麼不同。』法師大多住在皇宮內，與皇帝地位相等，坐必同席，行必同車。榮耀沒有比這更高的了（本傳）。皇帝因為出生在同州寺，於是為太祖武元皇帝、元明皇太后，因為般若（智慧）的緣故，開始建造大興國寺（辨正）。 當初周武帝時期，毀滅佛法，凡是各種佛像，全部被清除。那些金銅佛像等，有的成了官府的物品。如果現在還有，都可以安置在寺廟。至於木頭和石頭雕刻的佛像，有關部門也應留意，知道在哪裡就派人迎接供養。所以興建寺廟、安置佛像，都是爲了崇尚福德的基礎，發佈的命令和說的話，必定懷著善意的引導（開皇紀）。 河東的曇延法師，最初撰寫《涅槃疏》，擔心不符合聖人的心意，於是陳列在舍利塔前，祈禱說如果符合聖理，希望降下神蹟。說完之後，經書立刻放出光明，舍利塔也放出光明，三天都在閃耀（感通錄）。 陳朝三月，僧統寶瓊圓寂，享年八十一歲。隋朝有關部門提供葬禮用具，仍然用天子的儀仗隊，借來作為榮耀的裝飾（本傳）。乙巳年（開皇五年）（從太極上元庚戌年到這年，累計有十四萬三千七百八十年）（辨正）（二十四）（三）。 隋文帝請經法師，接受菩薩戒。因此釋放獄中的囚犯，於是下詔說：『朕一向承受許多福佑，繼承恭敬的寶貴天命。正想要歸依正覺（正確的覺悟），欽佩崇尚殊勝的果報。現在請經法師，在大興善殿，接受菩薩戒。然而菩薩的教義以解脫為先，戒律的根本以慈悲為開始。現在監獄幽深黑暗，心中感到悲痛。從流放罪以下的囚犯，都可以赦免釋放。』估計天下輕罪的囚犯，預計能夠得到釋放的，有二萬四千九百多人。其中死罪降為其他刑罰的，有三千七百多人。希望所有有生命的東西，一同知道改過遷善。』那一年來（上奏）說：『佛以……』

【English Translation】 English version: Heard. The Emperor was greatly pleased and said, 'The Vinaya Master transforms people to do good, and the disciples prohibit people from doing evil. Although the words are different, the meaning is not different.' The Master mostly resides within the imperial palace, on par with the Emperor, sitting on the same couch and traveling in the same carriage. No glory could be greater (Biography). The Emperor, because he was born in the Tongzhou Temple, therefore for the sake of Emperor Wuyuan of the Grand Ancestor and Empress Dowager Yuanming, due to Prajna (wisdom), began to build the Daxingguo Temple (Bian Zheng). Initially, during the time of Emperor Wu of the Zhou Dynasty, Buddhism was destroyed, and all images were removed. Those of gold and bronze, etc., became official property. If there are any remaining now, they can be placed in temples. As for the wooden and stone images, the relevant departments should also pay attention, and if they know where they are, they should send people to welcome and make offerings. Therefore, building temples and placing images are all for the foundation of cultivating blessings, and the orders issued and words spoken must be with benevolent guidance (Kai Huang Ji). The Dharma Master Tan Yan of Hedong initially wrote the Nirvana Commentary. Fearing that it would not accord with the sage's mind, he presented it before the Sarira Pagoda, praying that if it accorded with the sacred principle, he wished for a divine response. After speaking, the scripture immediately emitted light, and the Sarira Pagoda also emitted light, shining for three days (Gan Tong Lu). In the third month of the Chen Dynasty, the Sangha Administrator Bao Qiong passed away at the age of eighty-one. The Sui Dynasty's relevant departments provided burial items and borrowed the Emperor's honor guard as a decoration (Biography). Yi Si year (Kaihuang 5th year) (From the Gengxu year of the Taiji Shangyuan to this year, a total of 143,780 years have accumulated) (Bian Zheng) (24) (3). Emperor Wen of the Sui Dynasty invited the Sutra Master to receive the Bodhisattva precepts. Therefore, he released the prisoners in the prison and issued an edict saying: 'I have always received many blessings and inherited the respectful and precious mandate. I am about to take refuge in Right Enlightenment (correct awakening) and admire and revere the supreme fruit. Now, I invite the Sutra Master to receive the Bodhisattva precepts in the Daxingshan Hall. However, the Bodhisattva's teachings take liberation as the first priority, and the foundation of precepts begins with compassion. Now the prisons are deep and dark, and I feel grief in my heart. Prisoners below the level of exile can be pardoned and released.' It is estimated that there are more than 24,900 prisoners with minor crimes in the world who are expected to be released. Among them, more than 3,700 people had their death sentences reduced to other punishments. May all living beings know to correct their mistakes and move towards goodness.' That year came (reported): 'The Buddha with...'

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正法。付囑國王。朕是人尊。受佛付囑。自今以後。訖朕一世。每月常請二七僧。隨番上下誦經。經師四人。大德三人。于大興善殿讀一切經(辨正)○十月那連提耶舍。自至隋。又譯經八部二十八卷。后移住廣濟寺。為外國僧主。丙午(六) (梁公)(琮)(廣運元) (四)

釋智璪。初染疾。專念月光菩薩。夢人吸[口(專-寸+(犮-、))ㄆ]三夜即愈。及從智者受道。定中見九頭龍涌升虛空。是年住寶林寺。行法華三昧。有惡鬼。於三七日中。夜夜惱之。璪坦然無懼。鬼乃不現○釋法進。有德業。為蜀王秀及妃姬受戒。能分身赴數十家之食。異跡非一(本傳)○釋僧就。以大集舊譯多本。合成一部六十卷○大興善寺律師靈藏示寂。壽六十八(一云十八年終)○釋曇詢。嘗山行過虎鬥。詢執錫分之。虎妥尾而散。屢逢熊虎交諍。皆解之。而入馬不亂。獸見如偶。每入禪定。七日方起。化流河朔。盛闡禪門。隋帝重其德。來儀同三司元壽。親奉香供。詢開皇末卒。丁未(七) (二)(為隋滅) (禎明元)

律師法愿。自齊朝號為律虎。皇隋受命。來任并州大興國寺主。頻登綱管。善御大眾。化移前政。實濟濟焉。是年六月示寂○隋徴梁主入朝。梁國除○後梁三主三十三年。並崇信

【現代漢語翻譯】 現代漢語譯本： 正法。付囑國王。朕是人中尊者，接受佛的付囑。從今以後，直到我這一世結束，每月常請十四位僧人，輪流誦經。經師四人，大德三人，在大興善殿誦讀一切經（辨正）。 十月，那連提耶舍（Narendrayasas，人名）到達隋朝，又翻譯了八部二十八卷經書。後來移住廣濟寺，作為外國僧侶的首領。丙午年（隋開皇六年）。 釋智璪（釋，佛教僧侶的尊稱；智璪，人名），起初染病，專心念誦月光菩薩（Candraprabha），夢見有人吸取他的病氣三夜，病就好了。等到跟隨智者（智者大師，佛教天臺宗的實際創始人）學習佛法，禪定中見到九頭龍涌升虛空。這年住在寶林寺，修習法華三昧（Saddharma-pundarika-samadhi，一種禪定）。有惡鬼，在二十一天中，每夜都來惱亂他。智璪坦然無懼，鬼就不再出現。 釋法進（釋，佛教僧侶的尊稱；法進，人名），有德行和事業，為蜀王秀及妃姬授戒。能分身赴數十家吃飯，奇異的事蹟不止一件。 釋僧就（釋，佛教僧侶的尊稱；僧就，人名），認為《大集經》（Mahasamnipata Sutra）舊譯版本太多，合成一部六十卷。 大興善寺律師靈藏（靈藏，人名）圓寂，享年六十八歲。 釋曇詢（釋，佛教僧侶的尊稱；曇詢，人名），曾經在山中行走，遇到老虎爭鬥。曇詢拿著錫杖分開它們，老虎便搖著尾巴散開了。屢次遇到熊虎爭鬥，都化解了它們之間的矛盾。進入馬群也不會擾亂馬群。野獸見到他就像見到同類一樣。每次進入禪定，七日才出定。他的教化流傳到河朔地區，盛大地闡揚禪門。隋文帝器重他的德行，授予他儀同三司的官職，元壽親自奉上香火供養。曇詢在開皇末年去世。丁未年（隋開皇七年）。 律師法愿（法愿，人名），從北齊朝代就被稱為律虎。隋朝接受天命，法愿來擔任并州大興國寺的主持。多次登上綱管的位置，善於管理大眾，他的教化改變了之前的政治風氣，實在是非常有成就。這年六月圓寂。 隋朝徵召梁國國主入朝，梁國被廢除。後梁三位國主共三十三年，都崇信佛教。

【English Translation】 English version: The Righteous Dharma. Entrusted to the King. I am the honored one among men, receiving the Buddha's entrustment. From now until the end of my life, I will regularly invite fourteen monks each month to recite scriptures in shifts. Four scripture teachers and three virtuous monks will read all the scriptures at the Daxingshan Temple (Bian Zheng). In the tenth month, Narendrayasas (name of a person) arrived in the Sui Dynasty and translated another eight scriptures in twenty-eight volumes. Later, he moved to Guangji Temple to serve as the head of foreign monks. Bingwu year (6th year of the Kaihuang era of the Sui Dynasty). The monk Zhizhao (Zhizhao, name of a person), initially fell ill and single-mindedly recited the name of Candraprabha (Moonlight Bodhisattva). He dreamed that someone sucked away his illness for three nights, and he recovered. When he followed Zhiyi (Zhiyi, the de facto founder of the Tiantai school of Buddhism) to study the Dharma, he saw a nine-headed dragon rising into the sky in meditation. That year, he lived in Baolin Temple and practiced the Samadhi of the Lotus Sutra (Saddharma-pundarika-samadhi, a type of meditation). A wicked ghost harassed him every night for twenty-one days. Zhizhao remained calm and unafraid, and the ghost no longer appeared. The monk Fajin (Fajin, name of a person) had virtue and accomplishments, and he administered precepts to the King of Shu, Xiu, and his concubines. He could divide his body to attend meals at dozens of homes, and his miraculous deeds were numerous. The monk Sengjiu (Sengjiu, name of a person) believed that there were too many old translations of the Mahasamnipata Sutra (Great Collection Sutra), so he compiled them into one set of sixty volumes. The Vinaya Master Lingzang (Lingzang, name of a person) of Daxingshan Temple passed away at the age of sixty-eight. The monk Tanxun (Tanxun, name of a person) once walked in the mountains and encountered tigers fighting. Tanxun separated them with his staff, and the tigers dispersed wagging their tails. He repeatedly encountered bears and tigers fighting, and he resolved their conflicts. He could enter a herd of horses without disturbing them. Animals saw him as if he were one of their own. Every time he entered meditation, he would only emerge after seven days. His teachings spread to the Hebei region, greatly promoting the Chan school. Emperor Wen of Sui valued his virtue and granted him the title of Yitong Sansi. Yuan Shou personally offered incense and offerings. Tanxun passed away at the end of the Kaihuang era. Dingwei year (7th year of the Kaihuang era of the Sui Dynasty). The Vinaya Master Fayuan (Fayuan, name of a person) was known as the 'Tiger of the Vinaya' since the Northern Qi Dynasty. When the Sui Dynasty received the mandate of heaven, Fayuan came to serve as the abbot of Daxingguo Temple in Bingzhou. He frequently held positions of authority and was skilled at managing the Sangha. His teachings changed the previous political atmosphere and were truly successful. He passed away in June of that year. The Sui Dynasty summoned the ruler of the Liang kingdom to court, and the Liang kingdom was abolished. The three rulers of the Later Liang Dynasty, for a total of thirty-three years, all revered Buddhism.

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佛法。廣造塔寺。寺有二百八所。僧尼三千二百人(辨正)。陳法師慧布。初從攝山僧詮法師。妙知論旨。語詮公四友曰。四句朗領語辨文章勇得意。布嘗謁思禪師。思曰。萬里空矣。無此智者。至德中。建攝山棲霞寺。名聞光遠。請謁如市。陳主諸王。並受其戒。奉之如佛。是年十一月二十三日示寂。地動七日。太史奏云。得道人星滅矣。人見菩薩迎之(本傳)○陳傅大士長男。普建法師。是年燒身滅度(大士錄)○曇遷法師。以齊滅入陳。獲究攝大乘論。時北土未聞也。隋既興法。遷乃攜論渡江。忽風浪騰涌。遷捧論告江神曰。今欲以大法。開彼未悟。北土必應聞大教。請停風浪。須臾恬靜。安流達岸。及遷廣弘攝論。道俗欽承者眾矣。是年詔曰。皇帝敬問徐州曇遷法師。承勤精道教。利益無邊。承風餐德。實懷虛想。愿即來儀。以沃勞望。當與師崇建正法。刊定經典。且道法初興。觸途草創。弘獎建立。終藉通人云。遷乃至京。大弘法化焉(本傳)○來慧遠。住興善寺(遠形長九尺眼長三寸腰有九圍聲如雷吼)。戊申(八) (禎明)(三)

李士謙卒。謙少事母孝。施藥散谷。積三十年。雅好佛。舉止約以戒定。客有疑佛報應之說。士謙喻之曰。積善餘慶。積惡餘殃。豈非休咎之徴耶。佛曰輪轉五道

【現代漢語翻譯】 現代漢語譯本 佛法。廣泛建造塔和寺廟。寺廟有二百八所。僧尼三千二百人（辨正）。陳朝法師慧布，最初跟隨攝山僧詮法師，精妙地理解論的旨意。僧詮對他的四位朋友說：『四句朗領，語言雄辯，文章精妙，勇氣可嘉，得意洋洋。』慧布曾經拜訪思禪師，思禪師說：『萬里空曠，沒有這樣的智者。』至德年間，他建造了攝山棲霞寺，名聲遠揚，前來拜訪的人像趕集一樣。陳朝的皇帝和諸王都接受他的戒律，像對待佛一樣尊敬他。這年十一月二十三日圓寂，地面震動了七天。太史奏報說：『得道之人的星辰隕落了。』人們看見菩薩迎接他（本傳）。 陳傅大士的長子，普建法師，這年焚身圓寂（大士錄）。 曇遷法師，因為北齊滅亡而進入陳朝，得以深入研究《攝大乘論》。當時北方還沒有聽說過這部論。隋朝興起佛法后，曇遷便攜帶此論渡江，忽然風浪洶涌。曇遷捧著論書告訴江神說：『現在想用大法，開啟那些沒有覺悟的人，北方必定應該聽聞大教，請停止風浪。』須臾之間風平浪靜，平安地到達岸邊。等到曇遷廣泛弘揚《攝大乘論》，道俗欽佩信奉的人很多。這年皇帝下詔說：『皇帝恭敬地問候徐州的曇遷法師，聽說您勤奮精進于道教，利益無邊。承蒙您的風範，餐食您的德行，實在懷著虛心仰慕之情。希望您立即前來朝見，以滿足我的渴望。我將與您一同崇建正法，刊定經典。況且道法初興，到處都是草創，弘揚獎勵和建立，最終要依靠通達之人。』曇遷於是到達京城，大力弘揚佛法教化（本傳）。 來慧遠，住在興善寺（慧遠形體高大，身高九尺，眼睛長三寸，腰圍九圍，聲音如雷鳴）。戊申（八）（禎明）（三）。 李士謙去世。李士謙年少時侍奉母親非常孝順，施捨藥物和糧食，積累了三十年。他非常喜歡佛法，舉止行為都以戒律和禪定來約束自己。有客人懷疑佛的報應之說，李士謙開導他說：『積累善行就會有餘慶，積累惡行就會有餘殃，這難道不是吉兇的徵兆嗎？』佛說輪轉五道。

【English Translation】 English version The Buddhadharma. Widely building pagodas and temples. There were two hundred and eight temples. Three thousand two hundred monks and nuns (Bian Zheng). The Chen Dynasty Dharma Master Huibu, initially followed Dharma Master Sengquan of Sheshan, and profoundly understood the meaning of the treatises. Sengquan said to his four friends: 'Four lines of clear understanding, eloquent language, exquisite writing, admirable courage, and triumphant spirit.' Huibu once visited Chan Master Si, who said: 'The vast expanse is empty, there is no such wise person.' During the Zhìdé era, he built Qixia Temple on Sheshan Mountain, and his reputation spread far and wide, with visitors flocking like a market. The emperors and kings of the Chen Dynasty all received his precepts, and revered him as a Buddha. On the twenty-third day of the eleventh month of this year, he passed away, and the ground shook for seven days. The Grand Historian reported: 'The star of a person who has attained the Way has fallen.' People saw Bodhisattvas welcoming him (Ben Zhuan). The eldest son of Chen Fu Dashi (Great Layman), Dharma Master Pujian, immolated himself this year (Dashi Lu). Dharma Master Tanqian, entered the Chen Dynasty due to the fall of the Northern Qi, and was able to deeply study the Mahāyānasaṃgraha (Compendium on the Great Vehicle). At that time, the north had not yet heard of this treatise. After the Sui Dynasty promoted Buddhism, Tanqian carried this treatise across the river, and suddenly the wind and waves surged. Tanqian, holding the treatise, told the river god: 'Now I want to use the Great Dharma to enlighten those who have not awakened, and the north must hear the Great Teaching, please stop the wind and waves.' In an instant, the wind and waves calmed down, and he safely reached the shore. When Tanqian widely propagated the Mahāyānasaṃgraha, many monks and laypeople admired and believed in it. This year, the emperor issued an edict saying: 'The emperor respectfully inquires after Dharma Master Tanqian of Xuzhou, having heard that you are diligent and精進 in the Dao, benefiting immeasurably. Receiving your demeanor and partaking of your virtue, I truly hold a humble admiration. I hope you will come to court immediately to fulfill my longing. I will work with you to promote the Correct Dharma and publish the scriptures. Moreover, the Dharma is just beginning to flourish, and everything is in its initial stages. The promotion, encouragement, and establishment ultimately rely on knowledgeable people.' Tanqian then arrived in the capital and greatly promoted the Dharma (Ben Zhuan). Lai Huiyuan, resided at Xingshan Temple (Huiyuan was tall and large, nine feet tall, with eyes three inches long, a waist of nine spans, and a voice like thunder). Wushen (eight) (Zhenming) (three). Li Shiqian passed away. Li Shiqian served his mother with great filial piety in his youth, giving away medicine and grain, accumulating thirty years. He was very fond of Buddhism, and his behavior was restrained by precepts and meditation. A guest doubted the theory of Buddhist retribution, and Li Shiqian enlightened him, saying: 'Accumulating good deeds will have surplus blessings, and accumulating evil deeds will have surplus disasters. Are these not signs of good and bad fortune?' The Buddha said that one revolves through the five paths.

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。無復窮已。而賈諠亦云。千變萬化。未始有極。至若鯀為黃龍。杜宇為鶗鴂。褒君為龍。牛哀為虎。君子為鵠。小人為猿。彭生為豕。如意為大。黃母為黿。宣武為鱉。鄧文為牛。徐伯為魚。羊祐前身李氏子。此皆佛家變異形報之驗也。又問三教優劣。士謙曰。佛日也。道月也。儒五星也。客不能難而去(北史)○京兆杜祈死。三日蘇云。見閻王。問曰。卿父作何官。曰臣父作周司命上士。王曰。若然錯追可速放去。卿識周武帝否。遂引至一處。于鐵窗中。見一人極瘦身。作鐵色著鐵枷鎖。祈見泣曰。大家何因苦困乃爾。答曰。我以信衛元嵩。毀廢佛法。故受此苦。祈蘇每思冥事。勤修善業云(僧傳)○釋普安。以華嚴為業。周氏滅法。隱終南山谷。屢遭擒執。皆得解免。隋文興教。他僧皆應詔。唯安守素林壑。既多異跡。是年來入京。為皇儲門師。長公主建靜法寺。延安住之。而常棲巖谷(本傳)。己酉(九) (三)(為隋滅)

五月滅陳。天下混一。陳五主三四年中。譯經三人。所出經論。二百餘卷。寺有一千二百三十二所。國家新寺一十七所。百官造者。六十八所。郭內大寺。三百餘所。僧尼三萬二千人(辨正)○八月那連提耶舍。忽告眾曰。佛法難逢。宜勤修學。人身難獲。謹勿空過。言訖奄爾

【現代漢語翻譯】 現代漢語譯本。永無止境。賈諠也說，千變萬化，沒有窮盡。至於鯀變成黃龍（傳說中的一種龍），杜宇變成鶗鴂（一種鳥），褒君變成龍，牛哀變成虎，君子變成鵠（天鵝），小人變成猿，彭生變成豬，如意變成大蛇，黃母變成黿（一種大型鱉），宣武變成鱉，鄧文變成牛，徐伯變成魚，羊祐的前身是李氏之子。這些都是佛家所說的變異形報的驗證。又有人問三教（儒教、道教、佛教）的優劣，士謙回答說：『佛是太陽，道是月亮，儒是五星。』客人無法反駁，就離開了。（《北史》） 京兆杜祈死了，三天後甦醒，說他見到了閻王。閻王問：『你父親做什麼官？』杜祈回答說：『我父親是周朝的司命上士。』閻王說：『既然如此，抓錯了，快放他回去。你認識周武帝嗎？』於是引他到一處，在鐵窗中，見到一個人非常瘦弱，臉色鐵青，帶著鐵枷鎖。杜祈見了哭著說：『大家因為什麼原因受苦到這種地步？』那人回答說：『我因為相信衛元嵩，毀廢佛法，所以受此苦。』杜祈甦醒后，常常思念陰間的事情，勤奮地修習善業。（《僧傳》） 釋普安以《華嚴經》為業。周朝滅佛法，他隱居在終南山的山谷中，多次被抓捕，都得以解脫。隋文帝興盛佛教，其他僧人都應詔，只有普安堅守在山林中。因為有很多奇異的事蹟，這年他來到京城，成為皇儲的門師。長公主建造靜法寺，請普安居住，但他常常住在巖石山谷中。（《本傳》）。己酉年（九）（三）（隋朝滅亡）。 五月，隋朝滅亡陳朝，天下統一。陳朝五位皇帝在三四年中，翻譯經典的有三人，所翻譯的經論有二百多卷。寺廟有一千二百三十二所，國家新建的寺廟有一十七所，百官建造的有六十八所，京城內的大寺廟有三百多所，僧尼有三萬二千人。（《辨正論》）八月，那連提耶舍忽然告訴眾人說：『佛法難得遇到，應該勤奮修學。人身難得獲得，千萬不要空過。』說完就去世了。

【English Translation】 English version. There is no end to it. And Jia Xuan also said, 'Thousands of changes and transformations, never have an end.' As for Gun transforming into a Yellow Dragon (a legendary dragon), Du Yu transforming into a Cuckoo, Bao Jun transforming into a Dragon, Niu Ai transforming into a Tiger, a Gentleman transforming into a Swan, a Petty person transforming into an Ape, Peng Sheng transforming into a Pig, Ru Yi transforming into a large snake, Huang Mu transforming into a Softshell Turtle (a large turtle), Xuan Wu transforming into a Turtle, Deng Wen transforming into an Ox, Xu Bo transforming into a Fish, Yang You's previous life was the son of the Li family. These are all verifications of the transformations and retributions spoken of in Buddhism. Someone also asked about the merits of the three teachings (Confucianism, Taoism, and Buddhism), and Shi Qian replied, 'Buddhism is the sun, Taoism is the moon, and Confucianism is the five planets.' The guest could not refute and left. (From 'History of the Northern Dynasties') Du Qi of Jingzhao died and revived three days later, saying that he had seen King Yama. King Yama asked, 'What official does your father hold?' Du Qi replied, 'My father is the Senior Officer of Siming (in charge of destiny) of the Zhou Dynasty.' King Yama said, 'In that case, we have mistakenly arrested him, quickly release him. Do you know Emperor Wu of Zhou?' Then he led him to a place, and in an iron window, he saw a person who was very thin, with an iron-colored face, wearing iron shackles. Du Qi saw him and cried, saying, 'What is the reason for everyone's suffering to this extent?' The man replied, 'Because I believed in Wei Yuansong and destroyed and abolished the Buddhist Dharma, I suffer this pain.' After Du Qi woke up, he often thought about the affairs of the underworld and diligently cultivated good deeds. (From 'Biographies of Monks') 釋 Pu An took the 'Avatamsaka Sutra' as his practice. When the Zhou Dynasty destroyed the Dharma, he lived in seclusion in the valleys of Mount Zhongnan. He was arrested many times, but was always released. Emperor Wen of the Sui Dynasty promoted Buddhism, and other monks responded to the imperial edict, but Pu An remained in the forests and valleys. Because there were many strange events, he came to the capital this year and became a teacher of the crown prince. The eldest princess built Jingfa Temple and invited Pu An to live there, but he often lived in rocky valleys. JiYou Year (Nine) (Three) (The Sui Dynasty was destroyed). In May, the Sui Dynasty destroyed the Chen Dynasty, and the world was unified. During the three or four years of the five emperors of the Chen Dynasty, there were three people who translated scriptures, and the scriptures and treatises they translated numbered more than two hundred volumes. There were one thousand two hundred and thirty-two temples, seventeen new temples built by the state, sixty-eight built by officials, more than three hundred large temples in the capital, and thirty-two thousand monks and nuns. (From 'Distinguishing the Correct') In August, Naliantiyeshe suddenly told everyone, 'The Buddha Dharma is difficult to encounter, you should diligently study and practice. The human body is difficult to obtain, do not waste it.' After speaking, he passed away.

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而化。壽滿百歲。師形貌瑰奇。頂如肉髻。耳長而聳。目正處中。真傳法碩德之相也。師四十許年。游五十餘國涉十五萬里。山神海獸。無非奉敬。異跡頗多。具見本傳○阇那崛多。初在周譯經。以滅法還西。來遣使召之。開皇四年復來。五年來多。于內史省。番梵古書時廣濟寺。唯獨耶舍一人譯經。至七年。別來崛多兼譯。兩頭來往。及耶者卒。乃來多專主番譯。移法席。就大興善寺。更召達摩笈多等同番。

庚戌(十)

春帝幸晉陽。敕遷法師隨駕。既達並部。又詔令僧御殿行道至夜。追遷入內。與御同榻。帝曰。弟子行幸。至此承大有私度之僧。意欲度之。遷曰。昔周武滅法。眾僧遁跡。陛下統臨大運。更闡法門。無不歌詠有歸。來投聖德。雖屢蒙引度。而來有先後。致差際會。旦天地覆載。莫匪王民。至尊汲引。萬方寧止。一郭蒙慶。帝沉慮少時。方乃允焉。因下來曰。自十年四月已前。諸有僧尼私度者。並聽出家。故率土蒙度。數十萬人。遷之力矣。尋下來。為第四皇子蜀王秀。于京置勝光寺。來請遷之徒眾。住此寺中。受王供養。僕射公卿。朝務之暇。皆執卷承旨(本傳)○天竺達磨笈多(此云法密)。十月至京。帝延入興善寺。同番譯○是歲旱。有旨命法師曇延祈雨。雨不降。帝問其故。

【現代漢語翻譯】 現代漢語譯本：然後（他）去世了。壽命活到了一百歲。法師的形貌瑰麗奇特，頭頂像有肉髻（佛頂的象徵），耳朵長而聳立，目光端正居中，真是個傳法的碩德之相啊。法師四十多歲時，遊歷了五十多個國家，行程超過十五萬里。山神海獸，沒有不敬奉他的。奇異的事蹟很多，都詳細記載在他的本傳中。阇那崛多（Janagupta，意為『勝護』），最初在北周翻譯佛經，因為北周滅佛而返回西方。隋文帝派使者召請他，開皇四年再次來到中土。五年以來，大多時間都在內史省和番梵古書時廣濟寺。只有耶舍（Yasas）一人在翻譯佛經。到開皇七年，阇那崛多另外兼任翻譯工作，兩頭來回奔波。等到耶捨去世，就由阇那崛多專門負責翻譯佛經。他將翻譯佛經的場所移到大興善寺，又召集達摩笈多（Dharmagupta）等人一同翻譯。

庚戌年（開皇十年），春天，隋文帝前往晉陽。下令讓法師跟隨他前往。到達并州后，又下詔命令僧人在殿前做法事到深夜。又追請法師進入內宮，與皇帝同睡一榻。皇帝說：『弟子我這次出行，得知這裡有很多私自剃度的僧人，想讓他們合法出家。』法遷回答說：『過去周武帝滅佛，眾僧都隱遁起來。陛下您統治天下，弘揚佛法，沒有不歌頌讚美，歸順聖德的。雖然多次蒙受您的引度，但來的人有先有後，導致有所差別。普天之下，莫非王土，至尊您加以引導，四方百姓怎麼會停止呢？一個地區蒙受恩慶。』皇帝沉思了一會兒，才答應了。於是下令說：『從開皇十年四月以前，所有私自剃度的僧尼，都允許他們出家。』因此全國都蒙受恩澤，有數十萬人。這是法遷的功勞啊。不久之後，又下令為第四皇子蜀王楊秀，在京城建造勝光寺，請法遷的徒眾，住在這座寺中，接受蜀王的供養。僕射公卿，在處理朝政之餘，都拿著經卷聽候法遷的指示（本傳）。天竺的達摩笈多（Dharmagupta，意為『法密』），十月到達京城。皇帝迎接他進入興善寺，一同翻譯佛經。這一年發生旱災，皇帝下旨命令法師曇延祈雨，但雨沒有降下來。皇帝問他原因。

【English Translation】 English version: Then he passed away, living to the age of one hundred. The Master's appearance was magnificent and extraordinary, his crown like a 'rouji' (肉髻, ushnisha, a protuberance on the crown of the head symbolizing enlightenment), his ears long and upright, his eyes straight and centered. He truly possessed the appearance of a great virtuous one who could transmit the Dharma. In his forties, the Master traveled to over fifty countries, covering more than 150,000 'li' (里, a Chinese unit of distance). Mountain gods and sea creatures, none failed to revere him. Many extraordinary events occurred, all detailed in his biography. Janagupta (阇那崛多, meaning 'Victorious Protector'), initially translated scriptures in the Northern Zhou dynasty, but returned to the West due to the suppression of Buddhism. The Sui Emperor sent envoys to summon him, and he returned in the fourth year of the Kaihuang era. For the next five years, he spent much of his time in the Inner Secretariat and the Guangji Temple, working on ancient Sanskrit texts. Only Yasas (耶舍) was translating scriptures. In the seventh year of the Kaihuang era, Janagupta also began to translate, going back and forth between the two locations. When Yasas passed away, Janagupta took over the sole responsibility for translating scriptures. He moved the translation site to the Daxingshan Temple and summoned Dharmagupta (達摩笈多) and others to translate together.

In the year Gengxu (the tenth year of the Kaihuang era), in the spring, the Emperor went to Jinyang. He ordered the Dharma Master to accompany him. Upon arriving in Bingzhou, he further ordered monks to perform rituals in front of the palace until late at night. He then summoned the Master into the inner palace to share his bed. The Emperor said, 'Your disciple, on this journey, has learned that there are many privately ordained monks here, and I wish to allow them to be legally ordained.' Faqian (法遷) replied, 'In the past, Emperor Wu of the Northern Zhou suppressed Buddhism, and the monks all went into hiding. Your Majesty now rules the world and promotes the Dharma, and all sing praises and return to your virtuous rule. Although they have repeatedly received your guidance, those who come arrive at different times, leading to discrepancies. Under the heavens, there is no land that is not the Emperor's. If Your Majesty guides them, how could the people of the four directions stop? One region receives blessings.' The Emperor pondered for a while before agreeing. He then issued an edict saying, 'From before the fourth month of the tenth year of the Kaihuang era, all privately ordained monks and nuns are allowed to be ordained.' Therefore, the entire country received blessings, with hundreds of thousands of people. This was due to Faqian's efforts. Soon after, he issued an edict to build the Shengguang Temple in the capital for the fourth prince, the Prince of Shu, Yang Xiu, and invited Faqian's disciples to live in this temple and receive offerings from the Prince of Shu. The ministers and dukes, in their spare time from state affairs, all held scriptures and listened to Faqian's instructions (from his biography). Dharmagupta (達摩笈多, meaning 'Dharma Secret') from India arrived in the capital in October. The Emperor welcomed him into the Xingshan Temple to translate scriptures together. That year there was a drought, and the Emperor ordered Dharma Master Tanyan (曇延) to pray for rain, but the rain did not come. The Emperor asked him the reason.

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對曰。陛下君臣雖通治體。然尚愆玄化。欲雨不雨。事由一二也。帝識其意。來有司擇日。于正殿設儀。命延授以八戒。群臣以次授訖。方炎威如焚。而大雨沛然。帝悅。自是每入朝。必親手奉御膳供之○召智正法師。住勝光寺。頗有聲譽(本傳)○智舜禪師。初事稠公。居白鹿十載。專習定觀。或妄念卒起。即刺腹流血。由是塵慮不入。其操益勵。稠奇之曰。汝於人事。殆無心哉。今而後可與言道矣。后北入贊皇山。道聲遠播。是年詔曰。皇帝敬問趙州章洪山智舜禪師。道體清勝。教導蒼生。使早成就。朕甚嘉焉。朕弘護正法。夙夜無怠。今遣開府盧元壽。指宣往意。並送香物。如別(本傳)。

辛亥(十一)

帝制曰。如來設教。義存平等。菩薩用心。本無差別。故能津樑庶品。濟度群生。朕位在人王。紹隆三寶。永言至理。弘闡大乘。諸法豁然。體無彼我。況于福業乃有公私。自今凡是營建功德。普天之內。混同施造隨其意願。勿生分別。庶一切法門。同歸不二。十方世界。俱至菩提(開皇紀)○天臺智者大師。金陵敗覆。乃憩廬山。刬跡云峰。煬帝在藩為晉王。任總淮海。請師求戒。是年十一月二十三日。于楊州總管金城。設僧會。敬屈授菩薩戒。即于內第。躬傳戒香。授律儀法。乃奉名為智者

【現代漢語翻譯】 現代漢語譯本： 延法師回答說：『陛下和群臣雖然精通治理國家的方法，但還缺少對玄妙佛法的領悟。想要下雨卻下不下來，事情的原因就在於此。』皇帝明白了其中的意思，讓有關部門選擇吉日，在正殿設定儀式，命延法師傳授八戒。群臣依次受戒完畢，正當炎熱的太陽像要焚燒一切時，突然下起了大雨。皇帝很高興。從此以後，每次上朝，皇帝必定親手奉上御膳供養延法師。 召見智正法師，讓他住在勝光寺，智正法師頗有聲譽。（本傳） 智舜禪師，最初侍奉稠公（指稠禪師），在白鹿山住了十年，專心修習禪定觀想。有時突然產生妄念，就刺破腹部放出鮮血，因此塵世的雜念不能進入心中，他的操守更加堅定。稠公讚賞他說：『你對於人世間的事情，大概是無心了吧。從今以後可以和你談論佛道了。』後來智舜禪師北上進入贊皇山，他的道行聲名遠播。這年，皇帝下詔說：『皇帝恭敬地問候趙州章洪山智舜禪師，禪師道體清凈殊勝，教導百姓，使他們早日成就，朕非常讚賞。朕弘揚護持正法，日夜不敢懈怠。現在派遣開府盧元壽，傳達朕的旨意，並送去香物，另有清單。』（本傳）

辛亥年（十一）

皇帝頒佈詔令說：『如來佛設立教法，意義在於平等；菩薩發心，本來就沒有差別。所以能夠引導大眾，救濟眾生。朕身為一國之君，繼承和發揚三寶（指佛、法、僧），永遠遵循至高的道理，弘揚大乘佛法。諸法豁然開朗，本體上沒有彼此的分別。何況是福德善業，怎麼會有公私之分呢？從今以後，凡是營建功德之事，普天之下，共同參與建造，隨從各自的意願，不要產生分別心。希望一切法門，都能歸於不二法門，十方世界，都能到達菩提（覺悟）。』（開皇紀） 天臺智者大師，在金陵戰亂失敗后，就隱居在廬山，在云峰山隱居。隋煬帝還在做晉王的時候，負責淮海地區的事務，請智者大師傳授戒律。這年十一月二十三日，在揚州總管金城，設定僧會，恭敬地請智者大師傳授菩薩戒。晉王就在自己的府邸內，親自點燃戒香，傳授律儀法，並尊稱智者大師為智者。

【English Translation】 English version: Yan replied, 'Your Majesty and your ministers, though proficient in the art of governance, still lack understanding of the profound teachings. The failure to rain is due to this deficiency.' The Emperor understood and instructed the relevant officials to select an auspicious day to hold a ceremony in the main hall, ordering Yan to administer the Eight Precepts. After the ministers had received the precepts in order, a torrential rain fell amidst the scorching heat. The Emperor was pleased. From then on, every time he attended court, he personally offered the imperial meals to Yan. Summoned Dharma Master Zhi Zheng to reside at Sheng Guang Monastery, where he gained considerable renown. (From his biography) Chan Master Zhi Shun initially served under Master Chou (referring to Chan Master Chou), residing at White Deer Mountain for ten years, dedicated to the practice of meditation and contemplation. Whenever a random thought arose, he would pierce his abdomen to draw blood, thus preventing worldly thoughts from entering his mind, and his conduct became even more resolute. Chou praised him, saying, 'You are almost without concern for worldly affairs. From now on, I can discuss the Way with you.' Later, Zhi Shun went north to Zanhuang Mountain, and his reputation spread far and wide. In that year, the Emperor issued an edict, saying, 'The Emperor respectfully inquires after Chan Master Zhi Shun of Zhanghong Mountain in Zhao Prefecture. His Dharma body is pure and excellent, and he guides sentient beings, enabling them to achieve enlightenment early. I greatly admire him. I propagate and protect the Proper Dharma, tirelessly day and night. Now I send Kaifu Lu Yuanshou to convey my intentions and send incense and other items, as listed separately.' (From his biography)

Year Xinhai (11th year)

The Emperor decreed, 'The teachings established by the Tathagata (another name for Buddha) emphasize equality; the minds of Bodhisattvas are inherently without difference. Therefore, they can guide the masses and deliver sentient beings. As the ruler of the people, I inherit and promote the Three Jewels (Buddha, Dharma, Sangha), forever adhering to the supreme principles and propagating the Great Vehicle (Mahayana Buddhism). All dharmas (phenomena) are clearly understood, and there is no distinction between self and other in their essence. How can there be public or private distinctions in meritorious deeds? From now on, all meritorious construction projects throughout the land shall be undertaken jointly, according to individual wishes, without discrimination. May all Dharma gates return to the non-dual Dharma gate, and may all worlds in the ten directions attain Bodhi (enlightenment).' (Annals of Kaihuang) After the defeat at Jinling, Tiantai Master Zhi Zhe retreated to Mount Lu, living in seclusion on Yunfeng Mountain. When Emperor Yang of Sui was still the Prince of Jin, in charge of the Huaihai region, he invited Master Zhi Zhe to transmit the precepts. On the 23rd day of the eleventh month of that year, he established a Sangha assembly in Jin City, the capital of Yangzhou, and respectfully requested Master Zhi Zhe to administer the Bodhisattva precepts. The Prince personally lit the incense of precepts in his residence and transmitted the rules of conduct, honoring Master Zhi Zhe as Zhi Zhe.

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。久之重返廬山。晉王再請出城。乃著凈名疏。偶蕭妃疾苦。王致書請救。師建齋七日。行光明懺。忽鳥飛入壇。宛轉而死。須臾飛去。師知妃當愈。翌日果瘳。王大喜慶。師后歸天臺焉○法師僧裕。學通內外。撰陶神因果等論三十卷。開皇十年召見。帝甚敬之。未幾請還。是春厚禮送之還山(本傳)○法師曇延示寂。延為三朝帝師。臨終以表辭帝。托以外護。帝哭之哀甚。葬日百僚縞素送之。內史薛道衡文祭。略曰。往逢道喪。玄綱落紐。棲心幽巖。確乎不拔。高位厚祿。不能回其慮。嚴威峻法。不足懼其心。聖皇啟運。像法再興。卓爾緇衣。郁為稱首。屈宸極之重。申師資之義。三寶由之弘護。二諦藉以宣揚。信足以追蹤澄什。超邁安遠矣○律師洪遵。自開皇七年。來住興善。是年來與天竺僧。共譯經○大府寺丞趙昌。因患致死。久而復甦云。冥王以誦金剛經。更合延牟。即令放還。見周武帝。鎖械杻身。語昌曰。汝似我國人。煩致意大隋天子。我不合信。任衛元嵩讒佞。除滅佛法。冥司追之對證。而元嵩已釋罪矣。我今久處幽系。極受大苦。可為造功德濟拔。昌奏。帝來天下。每人出一文。為周武帝。作功德懺罪焉(金剛證驗)○釋灌頂。字法雲。初受業天臺。至德元年。從智者出居光宅。研繹觀門。又隨師。

【現代漢語翻譯】 久而重返廬山（Mount Lu）。晉王再次邀請他出城，於是撰寫了《凈名疏》（Vimalakirti Sutra Commentary）。恰逢蕭妃身患疾病，晉王派人送信請求救治。法師設立齋戒七日，舉行光明懺法。忽然一隻鳥飛入壇場，宛轉哀鳴而死，不久又飛走了。法師知道蕭妃的病將要痊癒。第二天，蕭妃果然痊癒。晉王非常高興，大加慶賀。法師後來返回天臺山（Mount Tiantai）。 法師僧裕，學識淵博，通曉內外典籍，撰寫了《陶神因果論》等論著三十卷。開皇十年（公元590年）被召見，隋文帝非常尊敬他。不久，僧裕請求返回山林，隋文帝以豐厚的禮遇送他回山（見《續高僧傳》）。 法師曇延圓寂。曇延曾是三朝帝師。臨終時上表辭別隋文帝，懇請皇帝護持佛法。隋文帝哭得非常悲傷。葬禮之日，百官身穿喪服送葬。內史薛道衡撰寫祭文，大略是說：『過去遭遇佛法衰敗，玄妙的綱紀鬆弛斷裂。法師棲身於幽靜的山巖，堅定不移。高官厚祿不能改變他的心意，嚴厲的威勢和峻酷的刑法不足以使他畏懼。聖明的皇上開創新的時代，佛法再次興盛。法師卓然不群，成為僧侶中的領袖。皇上降低自己的身份，表達師生的情誼。三寶（佛、法、僧）因此得以弘揚護持，二諦（世俗諦、勝義諦）憑藉他得以宣揚。確實可以追趕鳩摩羅什（Kumarajiva），超越慧遠（Huiyuan）大師了。』 律師洪遵，自開皇七年（公元587年）來到興善寺居住。這一年，他與天竺（India）僧人共同翻譯佛經。 大府寺丞趙昌，因為生病而死，過了很久又甦醒過來說：『冥王因為我誦讀《金剛經》（Diamond Sutra），應該延長壽命，就讓我回來了。』趙昌看見北周武帝（Emperor Wu of Northern Zhou）被鎖械捆綁著。北周武帝對趙昌說：『你好像是隋朝人，請你轉告隋朝天子，我不應該聽信衛元嵩的讒言，廢除滅絕佛法。冥司追究我對質，而衛元嵩已經贖罪了。我現在長期被囚禁在這裡，遭受極大的痛苦。可以為我造功德來救拔我。』趙昌上奏隋文帝，隋文帝下令天下每人捐出一文錢，為北周武帝作功德懺悔罪業（見《金剛經持驗記》）。 釋灌頂，字法雲，最初在天臺山（Mount Tiantai）受業。至德元年（公元583年），跟隨智者大師（Zhiyi）出家，住在光宅寺，研究觀門。又跟隨智者大師。

【English Translation】 He later returned to Mount Lu. The Prince of Jin invited him out of the city again, so he wrote the 'Vimalakirti Sutra Commentary'. Coincidentally, Consort Xiao was suffering from illness, and the Prince sent a letter requesting treatment. The Dharma Master established a seven-day fast and performed the Bright Light Repentance. Suddenly, a bird flew into the altar, writhing and dying, and soon flew away. The Dharma Master knew that Consort Xiao's illness would be cured. The next day, Consort Xiao recovered. The Prince was very happy and celebrated greatly. The Dharma Master later returned to Mount Tiantai. Dharma Master Sengyu, erudite and knowledgeable in both internal and external scriptures, wrote thirty volumes of treatises such as 'On the Causes and Effects of Taoist Deities'. In the tenth year of the Kaihuang era (590 AD), he was summoned to the court, and Emperor Wen of Sui greatly respected him. Soon after, Sengyu requested to return to the mountains, and Emperor Wen of Sui sent him back to the mountains with generous gifts (see 'Continued Biographies of Eminent Monks'). Dharma Master Tanyan passed away. Tanyan was once the teacher of three emperors. On his deathbed, he submitted a memorial to bid farewell to Emperor Wen of Sui, earnestly requesting the emperor to protect the Dharma. Emperor Wen of Sui cried very sadly. On the day of the funeral, hundreds of officials wore mourning clothes to escort the coffin. The Inner Historian Xue Daoheng wrote a eulogy, which roughly said: 'In the past, we encountered the decline of the Dharma, and the mysterious principles were loosened and broken. The Dharma Master resided in secluded mountain rocks, steadfast and unwavering. High positions and generous salaries could not change his mind, and severe power and harsh laws were not enough to make him fear. The wise emperor initiated a new era, and the Dharma flourished again. The Dharma Master stood out from the crowd and became the leader of the Sangha. The emperor lowered his status to express the relationship between teacher and student. The Three Jewels (Buddha, Dharma, Sangha) were thus promoted and protected, and the Two Truths (conventional truth, ultimate truth) were propagated through him. He can indeed catch up with Kumarajiva and surpass Master Huiyuan.' Vinaya Master Hongzun came to live in Xingshan Temple in the seventh year of the Kaihuang era (587 AD). In this year, he and an Indian (India) monk jointly translated Buddhist scriptures. Zhao Chang, the Vice Minister of the Great Treasury, died of illness, and after a long time, he woke up and said: 'The King of the Underworld, because I recited the Diamond Sutra (Vajracchedika Sutra), should extend my life, so he sent me back.' Zhao Chang saw Emperor Wu of Northern Zhou (Emperor Wu of Northern Zhou) being locked and bound. Emperor Wu of Northern Zhou said to Zhao Chang: 'You seem to be a person from the Sui Dynasty, please tell the Emperor of Sui that I should not have listened to the slander of Wei Yuansong and abolished and destroyed the Dharma. The King of the Underworld pursued me for questioning, and Wei Yuansong has already atoned for his sins. I am now imprisoned here for a long time, suffering great pain. You can create merit for me to save me.' Zhao Chang reported to Emperor Wen of Sui, and Emperor Wen of Sui ordered everyone in the world to donate one coin to create merit and repent for the sins of Emperor Wu of Northern Zhou (see 'Records of Verifications of Holding the Diamond Sutra'). 釋灌頂(Shi Guanding), also known as 法雲(Fayun), initially received teachings at 天臺山(Mount Tiantai). In the first year of 至德(Zhide) (83 AD), he followed 智者大師(Zhiyi), left home, and resided at 光宅寺(Guangzhai Temple), studying the gates of contemplation. He also followed 智者大師(Zhiyi).

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上江之廬阜及衡蜂。后屆荊部。停玉泉寺。傳法轉化。是年從智者。止揚之禪眾寺。為上將。復隨智者。東旋臺山。晚出稱心精舍開講焉。

壬子(十二)

來搜三學業長者。海內通化。釋曇崇。于禪府。選得二十五人。法應為長。來城內別置五眾。各使一人。曉夜教習。四事並出有司(本傳)○來召琮法師掌譯。帝盛弘三寶。每設大齋。皆陳懺悔。琮為宣導。曲盡帝情(本傳)○信行禪師。自開皇初。被召至京。法化大行。置寺五所。十四春卒○蔣州嚴恭。顧人寫法華經。務在清凈。嘗有人從貸經錢一萬。恭不獲已與之。貸者船翻。錢失人活。恭入庫見錢。濕如水洗。后聞其事。方知靈異。又宮亭湖神。令人送物。為經之用。及大業末。子孫猶傳經業。盜不入里。里人賴之(感通錄)○釋慧越。住羅浮山。聚眾業禪。性多慈愛。曾有群獸來前。因為說法。虎以頭枕師之膝。師乃將其須。後晉王召。入府宣化(本傳)。

癸丑(十三)

帝幸岐州。遷師隨從。來蜀王。行春搜之事。王逐一獸。入一故窯。見滿窯故像。王遂罷獵。具以事聞。遷奏曰。周武毀道。聖儀散落。陛下興建。已得修營。至碎身遺影。尚遍原野也。帝悵然。乃下詔。諸故像。仰所在官司。精加撿括。運送近寺。率土蒼生

【現代漢語翻譯】 現代漢語譯本： 在長江上游的廬山（Lúshān）和衡山（Héngshān）一帶活動。後來到達荊州地區。住在玉泉寺（Yùquán Sì），傳播佛法教化眾人。這年跟隨智者大師（Zhìzhě Dàshī），停留在揚州的禪眾寺（Chánzhòng Sì），擔任上座。又跟隨智者大師，向東返回天臺山（Tiāntāi Shān）。晚年在稱心精舍（Chènxīn Jīngshè）開始講經說法。 仁子年（隋文帝開皇十二年） 來搜（Láisōu），精通三學（指經、律、論）的業長者（yè zhǎngzhě，精通某種行業的人）。釋曇崇（Shì Tánchóng）在禪府（chánfǔ）選拔了二十五人，法應（Fǎyìng）為首。來搜在城內另外設定五眾（wǔzhòng，佛教僧團的五種組織形式），每眾安排一人，日夜教習。所需物資由官府提供（出自《本傳》）。來搜召集琮法師（Cóng Fǎshī）主持翻譯佛經。皇帝大力弘揚佛法，每次舉辦大型齋會，都進行懺悔儀式，琮法師負責宣導，充分表達了皇帝的心意（出自《本傳》）。信行禪師（Xìnxíng Chánshī）從開皇初年被召到京城，佛法教化廣為推行，設立了五座寺廟，開皇十四年圓寂。蔣州（Jiǎngzhōu）的嚴恭（Yán Gōng）請人書寫《法華經》（Fǎhuá Jīng），務求清凈。曾經有人向他借一萬錢抄經，嚴恭不得已借給了他。借錢的人翻船，錢丟失了，人卻活了下來。嚴恭進入倉庫檢視錢，濕得像水洗過一樣。後來聽說了這件事，才知道是神蹟。又有宮亭湖（Gōngtíng Hú）的神，派人送來物品，供抄經使用。到了大業末年，子孫還在從事抄經的事業，盜賊不敢進入他們所在的村裡，村裡的人都依賴他（出自《感通錄》）。釋慧越（Shì Huìyuè）住在羅浮山（Luófú Shān），聚集眾人修習禪定，性格慈愛。曾經有許多野獸來到他面前，他便為它們說法。老虎用頭枕著他的膝蓋，他就拔下老虎的鬍鬚。後來晉王（Jìn Wáng）召見他，入府宣揚佛法（出自《本傳》）。 癸丑年（隋文帝開皇十三年） 皇帝巡幸岐州（Qízhōu），遷師（指慧遷）隨從。來蜀王（Lái Shǔ Wáng）舉行春季狩獵活動，蜀王追逐一隻野獸，進入一個廢棄的窯洞，看見窯洞里堆滿了舊佛像。蜀王於是停止了狩獵，詳細地將此事稟告了皇帝。慧遷奏說道：『周武帝（Zhōu Wǔdì）毀壞佛法，聖像散落各地。陛下興建佛法，已經開始修復寺廟。即使是破碎的身軀和遺留的影像，仍然遍佈原野。』皇帝聽后悵然若失，於是下詔，所有舊佛像，由當地官府仔細檢查收集，運送到附近的寺廟。希望全國百姓……

【English Translation】 English version: He was active in the areas of Lushan (Lúshān) and Hengshan (Héngshān) on the upper reaches of the Yangtze River. Later, he arrived in the Jingzhou region. He stayed at Yuquan Temple (Yùquán Sì), spreading the Dharma and converting people. In this year, he followed Master Zhiyi (Zhìzhě Dàshī) and stayed at Chanzhong Temple (Chánzhòng Sì) in Yangzhou, serving as the senior monk. He then followed Master Zhiyi eastward back to Mount Tiantai (Tiāntāi Shān). In his later years, he began lecturing and preaching at Chenxin Hermitage (Chènxīn Jīngshè). Renzi Year (12th year of the Kaihuang era of Emperor Wen of Sui) Laisou (Láisōu), a learned elder (yè zhǎngzhě, a person proficient in a certain field) proficient in the Three Studies (referring to Sutra, Vinaya, and Shastra). The monk Tanchong (Shì Tánchóng) selected twenty-five people from the Chan administration (chánfǔ), with Faying (Fǎyìng) as the leader. Laisou established five groups (wǔzhòng, five organizational forms of Buddhist monastic communities) in the city, assigning one person to each group for instruction day and night. The necessary supplies were provided by the government (from 'Original Biography'). Laisou summoned Dharma Master Cong (Cóng Fǎshī) to oversee the translation of Buddhist scriptures. The emperor vigorously promoted Buddhism, and every time he held a large vegetarian feast, he would perform repentance ceremonies, with Dharma Master Cong responsible for guiding the ceremony, fully expressing the emperor's sentiments (from 'Original Biography'). Chan Master Xinxing (Xìnxíng Chánshī) was summoned to the capital from the beginning of the Kaihuang era, and his Dharma teachings were widely promoted. He established five temples and passed away in the fourteenth year of the Kaihuang era. Yan Gong (Yán Gōng) of Jiangzhou (Jiǎngzhōu) hired people to write the 'Lotus Sutra' (Fǎhuá Jīng), striving for purity. Someone once borrowed 10,000 coins from him to copy the sutra, and Yan Gong reluctantly lent them to him. The borrower's boat capsized, and the money was lost, but the person survived. Yan Gong went into the treasury to check the money and found it as wet as if it had been washed with water. Later, after hearing about the incident, he realized it was a miracle. Furthermore, the god of Gongting Lake (Gōngtíng Hú) sent people to deliver items for the purpose of copying the sutra. By the end of the Daye era, his descendants were still engaged in the business of copying sutras, and thieves did not dare to enter their village, which the villagers relied on (from 'Records of Spiritual Response'). The monk Huiyue (Shì Huìyuè) lived on Mount Luofu (Luófú Shān), gathering people to practice meditation, and was of a compassionate nature. Once, a group of wild animals came before him, and he preached the Dharma to them. A tiger rested its head on his lap, and he pulled out the tiger's whiskers. Later, the Prince of Jin (Jìn Wáng) summoned him to the palace to propagate the Dharma (from 'Original Biography'). Guichou Year (13th year of the Kaihuang era of Emperor Wen of Sui) The emperor visited Qizhou (Qízhōu), and the master (referring to Huìqiān) followed. The Prince of Shu (Lái Shǔ Wáng) held a spring hunt. The Prince of Shu chased a wild animal into an abandoned kiln, and saw the kiln filled with old Buddha statues. The Prince of Shu then stopped hunting and reported the matter to the emperor in detail. Huiqian reported, 'Emperor Wu of Zhou (Zhōu Wǔdì) destroyed the Dharma, and the sacred images were scattered everywhere. Your Majesty is building up the Dharma and has already begun to repair temples. Even the broken bodies and remaining images are still all over the wilderness.' The emperor was saddened upon hearing this, and then issued an edict that all old Buddha statues should be carefully inspected and collected by the local government and transported to nearby temples. Hoping that all the people of the country...

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。口施一文。委官莊飾(本傳)○二祖慧可大師。晦跡混俗。三十餘年。隨宜行化。是年于管城縣。匡救寺三門下說法。聽者雲集。有辨和法師。于寺中。講涅槃經。學徒聞可師說法。稍稍引去。和忿興。謗於邑宰翟仲侃。侃惑其說。加師以非法。遂怡然委順。時三月十六日也。師壽一百有七歲。唐德宗。謚太祖禪師(本傳)○十二月八日。隋皇帝佛弟子楊堅。敬白十方三寶。仰惟如來慈悲弘道。濟度含生。斷邪惡之源。開仁善之路。自朝及野。咸所依憑。屬周代亂常。侮懱聖蹟。塔寺毀廢。經像淪亡。致愚者無以導昏迷。智者無以尋靈聖。弟子往藉三寶因緣。今膺昌運。作民父母。思拯黎元。重顯尊容。再崇神化。頹基毀跡。更事莊嚴。廢像遺經。悉令雕撰。雖誠心懇利。猶恐未周。故重勤求。今得顯出。而沉頓積年。污毀非處。如此之事。事由弟子。今於三寶前。志心懺悔。周室除滅之時。公私上下。毀像殘經。慢僧破寺。如此重罪。悉為懺悔。敬施一切毀廢經像。絹十二萬疋。皇后又敬施絹十二萬疋。王公已下。爰至黔黎。又敬施錢百萬。愿三寶證明。受弟子懺悔。時臺宮主將省府官僚。州縣佐史。諸寺僧尼。京城宿老等。並相勸率。再日設齋奉慶經像。日十萬人。寺別來使香湯浴像(開皇紀)○帝雖日覽萬機

【現代漢語翻譯】 現代漢語譯本 『口施』一文。委派官員莊嚴修飾（本傳）。 二祖慧可大師，隱姓埋名混跡於世俗三十餘年，隨順時機教化眾生。這年于管城縣匡救寺三門下說法，聽眾雲集。有辨和法師在寺中講解《涅槃經》，學徒聽聞慧可大師說法，漸漸離去。辨和法師惱羞成怒，向邑宰翟仲侃誹謗慧可大師。翟仲侃被其迷惑，以非法加害慧可大師，大師於是安然順從。時為三月十六日。大師享年一百零七歲。唐德宗謚號為太祖禪師（本傳）。 十二月八日，隋朝皇帝佛弟子楊堅，恭敬稟告十方三寶：仰仗如來慈悲弘揚佛法，救濟度化一切眾生，斷絕邪惡的根源，開闢仁義善良的道路，從朝廷到民間，都依靠佛法。適逢周朝敗壞綱常，侮辱輕慢佛教聖蹟，導致塔寺被毀，經像淪喪，以致愚昧之人無法得到引導，智慧之人無法尋找到靈聖。弟子我往昔憑藉三寶的因緣，如今承蒙昌盛的國運，成為百姓的父母，想要拯救百姓，重新顯現佛的尊容，再次崇尚神聖的教化，將頹廢的基業和毀壞的遺蹟，重新加以莊嚴修飾，將廢棄的佛像和遺失的經書，全部令人雕刻撰寫。雖然誠心懇切，但仍然恐怕有所不足，所以再次勤奮尋求，如今得以顯現出來，但因沉寂多年，污穢不堪。如此之事，皆由弟子而起。如今在三寶面前，真心懺悔。周朝滅亡之時，公私上下，毀壞佛像，殘害經書，怠慢僧人，破壞寺廟，如此種種重罪，全部加以懺悔。恭敬施捨一切被毀壞的經像，絹十二萬匹。皇后又恭敬施捨絹十二萬匹。王公以下，乃至平民百姓，又恭敬施捨錢一百萬。愿三寶證明，接受弟子的懺悔。當時臺宮主將、省府官僚、州縣佐史、各寺僧尼、京城老者等，都互相勸勉，再次設齋奉慶經像，每日十萬人蔘加。各寺派遣使者用香湯沐浴佛像（《開皇紀》）。皇帝雖然每日閱覽各種政務。

【English Translation】 English version The article 『Mouth Giving』. Appointed officials to solemnly decorate (Original Biography). Great Master Huike, the Second Patriarch, lived in obscurity among the common people for more than thirty years, teaching and transforming beings according to circumstances. In this year, he expounded the Dharma under the three gates of Kuangjiu Temple in Guancheng County, and a multitude of listeners gathered. There was Dharma Master Bianhe lecturing on the Nirvana Sutra in the temple. When the students heard Master Ke's Dharma, they gradually left. Dharma Master Bianhe became angry and slandered Master Ke to Zhai Zhongkan, the magistrate of the county. Zhai Zhongkan was deceived by him and inflicted illegal harm on Master Ke, who then peacefully submitted. The date was the sixteenth day of the third month. The Master lived to be one hundred and seven years old. Emperor Dezong of the Tang Dynasty posthumously named him Chan Master Taizu (Original Biography). On the eighth day of the twelfth month, Emperor Yang Jian of the Sui Dynasty, a Buddhist disciple, respectfully reported to the Triple Gem of the ten directions: Relying on the Tathagata's compassion to promote the Dharma, saving and delivering all beings, cutting off the source of evil, and opening the path of benevolence and goodness, from the court to the people, all rely on the Dharma. It happened that the Zhou Dynasty corrupted the norms and insulted the sacred sites of Buddhism, causing pagodas and temples to be destroyed and scriptures and images to be lost, so that the ignorant could not be guided and the wise could not find the sacred. I, your disciple, relied on the causes and conditions of the Triple Gem in the past, and now I am blessed with a prosperous national fortune, becoming the parents of the people, wanting to save the people, to re-manifest the venerable appearance of the Buddha, and to revere the sacred teachings, to solemnly decorate the dilapidated foundations and destroyed relics, and to have all the abandoned images and lost scriptures carved and written. Although sincere, I am still afraid that it is not enough, so I diligently seek again, and now I am able to reveal them, but because they have been silent for many years, they are dirty and unbearable. Such things are all caused by your disciple. Now, before the Triple Gem, I sincerely repent. When the Zhou Dynasty was destroyed, both public and private, destroying Buddha images, mutilating scriptures, neglecting monks, and destroying temples, all such serious sins are repented. Respectfully donating all the destroyed scriptures and images, 120,000 bolts of silk. The Empress also respectfully donated 120,000 bolts of silk. From princes and dukes down to the common people, they also respectfully donated one million coins. May the Triple Gem bear witness and accept the repentance of your disciple. At that time, the palace officials, provincial officials, county officials, monks and nuns of various temples, and elders of the capital, all encouraged each other to set up vegetarian feasts again to celebrate the scriptures and images, with 100,000 people participating each day. Each temple sent envoys to bathe the Buddha images with fragrant water (Kaihuang Chronicle). Although the Emperor reviewed all kinds of government affairs every day.

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。而耳餐法味。每夜行道。皇后宮人。親聽讀經。若有疑處。問三大德。又詔于諸州名山之下。各置僧寺一所。並賜用莊。

甲寅(十四)

柴燎岱宗遷法師奏。諸廢山寺。並無貫逃僧。請帝安之。因來率土之內。但有山寺一僧已上。皆聽給額。私度附貫(僧傳)○來法門法經二十大德。撰眾經目錄七卷。總標九錄。區別品類(今在藏)○曇崇法師。道重當世。時入大內。為宣凈業。帝每禮接。自稱師兒。皇后延德。又稱師女。師所獲外利。盡施伽藍。緣身資蓄衣缽而已。是年十月三十日。無疾而化。皇情哀慘。下來葬終南山。皁白弟子。五千餘人。送于山所。為建白塔。師初以禪學盛化。周武來為周國三藏。並任陟岵寺主。后法淪返俗。授金紫光祿等官。並不就。皇隋肇命。來住興善。因奏欲造寺。帝為立九寺。高祖唐公。舍宅為寺。以居之。晉王欽敬。定林降威為寺檀越。開皇初。來送絹萬四千疋。及綾錦綿布。又皇后送錢五千貫及氈等。師乃建塔一區。帝聞之。內送舍利五粒。帝及后。又送千餘衣服以助。是年方成。高十一級。竦耀大虛(本傳)。

乙卯(十五)

帝以僧尼時有過失。內律佛制。不許俗看。來有司。依大小乘經。有禁約沙門語處。悉令錄出。為眾經法式十卷。獎導出

【現代漢語翻譯】 現代漢語譯本：通過耳朵品嚐佛法的滋味。每晚舉行行道儀式，皇后和宮人們親自聽取經文。如果有什麼疑問，就向三大德請教。皇帝還下詔在各州的名山之下，各設定一座僧寺，並賜予田莊供其使用。

甲寅年（十四年），柴燎岱宗（人名，具體含義不詳）和遷法師上奏說，各處被廢棄的山寺，並沒有僧人逃亡，請求皇帝讓他們安心。因此，在全國範圍內，只要有一座山寺有一個以上的僧人，都允許給予名額。私自出家的人可以依附戶籍（出自《僧傳》）。來法門（人名，具體含義不詳）和法經（人名，具體含義不詳）等二十位大德，編撰了《眾經目錄》七卷，總共標明九個目錄，區分了各種品類（現在還在經藏中）。曇崇（人名，意為佛法興盛）法師，因為他的德行而受到當世的尊重。他時常進入皇宮，為皇帝宣講凈業。皇帝每次都以禮相待，自稱為『師兒』（弟子的意思）。皇后延德（人名，具體含義不詳）也自稱為『師女』（女弟子的意思）。曇崇法師所獲得的供養，全部施捨給伽藍（寺廟），自己只留下維持生活的衣物和缽具。這年十月三十日，曇崇法師無疾而終。皇帝非常悲痛，下令將他安葬在終南山。僧俗弟子五千餘人，將他送到山中安葬，併爲他建造了一座白塔。曇崇法師最初以禪學弘揚佛法。北周武帝時，他擔任周國的三藏（精通經律論三藏的僧人），並擔任陟岵寺（寺名）的住持。後來，因為北周滅佛，他被迫還俗，被授予金紫光祿大夫等官職，但他都沒有接受。隋朝建立后，他住在興善寺（寺名）。他上奏請求建造寺廟，皇帝為他建立了九座寺廟。唐高祖李淵將自己的住宅舍出來作為寺廟，讓他居住。晉王李治非常欽佩他，定林寺（寺名）和降威寺（寺名）都成為他的檀越（施主）。開皇初年，他們送來絹一萬四千匹，以及綾錦綿布。皇后也送來錢五千貫以及氈等物品。曇崇法師於是建造了一座塔。皇帝聽說后，送來舍利五粒。皇帝和皇后又送來一千多件衣服來幫助他。這座塔在當年建成，高十一級，高聳入雲（出自《本傳》）。

乙卯年（十五年），皇帝認為僧尼有時會犯過失，而佛教的戒律，不允許俗人觀看。於是命令有關部門，根據大小乘的經典，凡是有禁止約束沙門（出家人的通稱）言語的地方，全部記錄下來，編成《眾經法式》十卷，用來獎勵和引導他們。

【English Translation】 English version: They savored the taste of Dharma through their ears. Every night, they performed the circumambulation ritual, with the Empress and palace women personally listening to the scriptures. If there were any doubts, they would ask the three great virtuous monks. The Emperor also decreed that a monastery be established under each of the famous mountains in the various prefectures, and granted them estates for their use.

In the year Jia Yin (the fourteenth year), Chai Liao Daizong (name, meaning unknown) and the monk Qian reported that there were no monks fleeing from the abandoned mountain monasteries, requesting the Emperor to reassure them. Therefore, within the entire country, as long as there was a mountain monastery with one or more monks, they were all allowed to be registered. Those who were privately ordained could attach themselves to a household registration (from 'Biographies of Eminent Monks'). The twenty great virtuous monks, including Lai Famen (name, meaning unknown) and Fajing (name, meaning unknown), compiled a 'Catalog of Various Sutras' in seven volumes, with a total of nine categories, distinguishing the various types (still in the Sutra Collection today). The monk Tan Chong (name, meaning 'Dharma Flourishing'), was respected by the world for his virtue. He often entered the palace to preach on pure karma to the Emperor. The Emperor always treated him with courtesy, referring to himself as 'Shier' (meaning disciple). The Empress Yande (name, meaning unknown) also referred to herself as 'Shinu' (meaning female disciple). All the offerings that Tan Chong received were donated to the Sangharama (monastery), keeping only the clothing and alms bowl necessary for his livelihood. On the thirtieth day of the tenth month of this year, Tan Chong passed away without illness. The Emperor was deeply saddened and ordered him to be buried in Zhongnan Mountain. More than five thousand monastic and lay disciples sent him to the mountain for burial and built a white pagoda for him. Tan Chong initially propagated the Dharma through Chan (Zen) Buddhism. During the reign of Emperor Wu of the Northern Zhou Dynasty, he served as the Tripitaka Master (a monk proficient in the three baskets of scriptures, Vinaya, and Abhidharma) of the Zhou kingdom and as the abbot of Zhihu Monastery (monastery name). Later, due to the persecution of Buddhism by the Northern Zhou, he was forced to return to lay life and was granted official titles such as Grand Master of Gold and Purple Guanglu, but he refused them all. After the establishment of the Sui Dynasty, he resided in Xingshan Monastery (monastery name). He requested to build a monastery, and the Emperor built nine monasteries for him. Emperor Gaozu of Tang, Li Yuan, donated his residence as a monastery for him to live in. Prince of Jin, Li Zhi, greatly admired him, and Dinglin Monastery (monastery name) and Jiangwei Monastery (monastery name) became his benefactors. At the beginning of the Kaihuang era, they sent 14,000 bolts of silk, as well as damask, brocade, cotton cloth. The Empress also sent 5,000 strings of cash and felt items. Tan Chong then built a pagoda. Upon hearing this, the Emperor sent five relics. The Emperor and Empress also sent more than a thousand pieces of clothing to help him. The pagoda was completed that year, with eleven stories, towering into the sky (from 'His Biography').

In the year Yi Mao (the fifteenth year), the Emperor believed that monks and nuns sometimes committed faults, and the Buddhist precepts did not allow lay people to see them. Therefore, he ordered the relevant departments to record all the places in the Mahayana and Hinayana scriptures that prohibited and restricted the speech of Shramanas (a general term for monks), and compile them into ten volumes of 'Rules and Regulations for Various Sutras' to encourage and guide them.

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家。遏惡弘善(開皇紀)○二月帝作書。與婺州雙林寺惠則等。略曰。朕君臨天下。重興法教。欲使三寶永崇。四生蒙福。想師等宣揚聖道。殊應勞德云云(大士錄)○帝及皇后。于京師法界尼寺。造連基浮圖。其下安置舍利。是年七月有神光。自基而下右繞露槃。赫若冶爐之𦦨云○襄州禪居寺岑阇梨。禪念為業。常就廚請粥。入房養一犬。並寺內鼠數十。每旦來集。犬鼠同食。偶失一鼠。意必犬殺之。即責犬。犬便銜來。乃以杖捶犬。又寺僧被鼠嚙衣。以告岑。岑召諸鼠。各令相保。一鼠無保。岑曰。汝何嚙人衣。杖捶之。鼠不敢動。岑為寺貧。指泉下某處為廚。某處為倉。人笑之。經宿水縮地出。如語便作。遂令豐渥○帝請法純禪師入內。為皇后受戒(本傳)。

丙辰(十六年)

來請洪遵律師。為講律眾主。時唯尚僧祇。師乃弘四分。漸皆附宗焉○釋法藏。來為落髮僧首。其所住為濟法寺。晉王施藏靈壽杖。是年王公造觀音。並來安濟法供養。

丁巳(十七年)

正月沙門寶貴。以開皇已來。新所制經奏上。帝親制序○寶貴。以金光明三部又二品。合為新本八卷(內典錄)○五月群鹿來馴仁壽宮門。百宮表賀。至六月制曰。往經離亂。聖法不行。習俗生常。專事殺害。朕遵行聖教。務

【現代漢語翻譯】 現代漢語譯本 家。遏惡弘善（開皇紀）：二月，皇帝下詔書給婺州雙林寺的惠則等人，大意是：『朕君臨天下，重興佛法，希望三寶（佛、法、僧）永遠興盛，四生（胎生、卵生、濕生、化生）都能得到福祉。想來各位法師宣揚聖道，一定非常辛勞。』（大士錄） 皇帝和皇后在京師法界尼寺建造連基浮圖（多層塔），在塔下安置舍利（佛陀或高僧火化后的遺物）。當年七月，有神光從塔基下升起，右繞露槃（塔頂的承露盤），光芒如同冶煉爐火一般。 襄州禪居寺的岑阇梨（精通佛法的僧人），以禪定為修行事業。他經常去廚房要粥，帶回房間餵養一條狗，以及寺內的幾十隻老鼠。每天早晨，狗和老鼠都聚集在一起吃飯。有一次，少了一隻老鼠，岑阇梨認為一定是狗殺的，就責備狗。狗立刻把老鼠銜來。於是岑阇梨用杖責打狗。又有寺僧被老鼠咬了衣服，告訴岑阇梨。岑阇梨召集所有老鼠，命令它們互相擔保。一隻老鼠沒有人擔保，岑阇梨說：『你為什麼咬人衣服？』用杖責打它，老鼠不敢動。岑阇梨因為寺廟貧困，就指著泉水下的某個地方說是廚房，某個地方說是倉庫。人們都嘲笑他。過了一夜，泉水退縮，地面涌出，就像他說的那樣，於是寺廟變得富足起來。 皇帝請法純禪師入宮，為皇后授戒（佛教的戒律）。（本傳） 丙辰（十六年） 請洪遵律師來主持講律。當時人們只崇尚僧祇（大眾僧團），洪遵律師於是弘揚四分律（佛教戒律的一種），人們漸漸歸附他的宗派。 釋法藏來為（人）落髮，作為僧人的首領。他所居住的地方被稱為濟法寺。晉王贈送給法藏靈壽杖。這年，王公們建造觀音像，並來安濟法寺供養。 丁巳（十七年） 正月，沙門（出家修行的佛教徒）寶貴，將開皇以來新編撰的經書上奏給皇帝。皇帝親自撰寫序言。 寶貴將《金光明經》的三部以及另外兩品，合併成新的版本，共八卷。（內典錄） 五月，一群鹿來到仁壽宮門前，非常馴服。百官上表祝賀。到六月，皇帝下詔說：『過去經歷戰亂，聖法不行，人們習以為常，專門從事殺害。朕遵行聖教，務』

【English Translation】 English version Home. Curbing evil and promoting good (Annals of the Kaihuang Era): In the second month, the Emperor issued a decree to Hui Ze and others at Shuanglin Temple in Wuzhou, roughly stating: 'I reign over the world, reviving the Dharma, hoping that the Three Jewels (Buddha, Dharma, Sangha) will be eternally revered, and the Four Kinds of Birth (womb-born, egg-born, moisture-born, transformation-born) will receive blessings. I imagine that you, venerable masters, are propagating the Holy Path and must be very diligent.' (Records of Great Masters) The Emperor and Empress built a multi-tiered pagoda (lianji futu) at the Faji Nunnery in the capital, placing sarira (relics of the Buddha or eminent monks after cremation) beneath it. In the seventh month of that year, a divine light arose from the base of the pagoda, circling the dew plate (lupan) at the top to the right, its radiance like the flames of a smelting furnace. The Venerable Cen, a Zen master of Chanju Temple in Xiangzhou, practiced Zen meditation as his vocation. He often went to the kitchen to ask for congee, which he brought back to his room to feed a dog and several dozen mice in the temple. Every morning, the dog and mice gathered together to eat. Once, one mouse was missing, and the Venerable Cen assumed that the dog had killed it, so he rebuked the dog. The dog immediately brought the mouse back in its mouth. Thereupon, the Venerable Cen struck the dog with a staff. Another time, a monk in the temple had his clothes gnawed by a mouse and told the Venerable Cen. The Venerable Cen summoned all the mice and ordered them to vouch for each other. One mouse had no one to vouch for it, and the Venerable Cen said: 'Why did you gnaw on someone's clothes?' He struck it with a staff, and the mouse did not dare to move. Because the temple was poor, the Venerable Cen pointed to a certain place below the spring and said it would be the kitchen, and another place would be the storehouse. People laughed at him. Overnight, the spring receded, and the ground emerged as he had said, and the temple became prosperous. The Emperor invited Zen Master Fachun into the palace to administer precepts (Buddhist precepts) to the Empress. (Biography) Bingchen (16th year) The Emperor invited Vinaya Master Hongzun to preside over the teaching of the Vinaya (Buddhist monastic rules). At that time, people only revered the Sangha (community of monks), so Vinaya Master Hongzun promoted the Four-Part Vinaya (a type of Buddhist monastic rules), and people gradually adhered to his school. Shishi Fazang came to shave (people's) heads, as the leader of the monks. The place where he lived was called Jifa Temple. Prince Jin presented Fazang with a Lingshou staff. In this year, princes and dukes built Guanyin statues and came to Anji Temple to make offerings. Dingsi (17th year) In the first month, the Shramana (Buddhist practitioner) Baogui presented the newly compiled scriptures since the Kaihuang era to the Emperor. The Emperor personally wrote a preface. Baogui combined the three parts of the 'Golden Light Sutra' and two other chapters into a new version of eight volumes. (Records of Inner Classics) In May, a herd of deer came to the gate of Renshou Palace and were very tame. The officials submitted memorials to congratulate the Emperor. In June, the Emperor issued an edict saying: 'In the past, during times of war and chaos, the Holy Dharma was not practiced, and people became accustomed to engaging in killing. I follow the Holy Teachings and strive to'

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存愛育。由王公所助。野鹿來馴。官人等但以至誠。化導民俗。自可編戶之人。皆為君子。宜存心仁善。副此休祥(開皇紀)○蔣州興皇寺佛殿被焚。丈六金銅大像。全不變色。大眾駭嘆。后移白馬寺。鳥雀無踐。靈異非一(感通錄)○天臺智者大師。自歸臺山。告眾曰。吾當卒此地矣。至是年十一月二十二日。于石城寺。施床面西稱彌陀佛。又與晉王別。遺書七紙。囑以大法。便令唱法華經題。又聽無量壽竟。索湯𠻳口。說十如三觀六度四教等法。有問其位者。曰吾不領眾。必凈六根。損己利他。只五品內位耳。觀音勢至。皆來迎我。波羅提木叉。是汝宗仰。四種三昧。是汝明導。且各默然。吾將去矣。言已端坐。如定而逝。壽六十七。臘四十。仁壽末年。凡七現身。重降山寺。師身過七尺。目佩異光。東西垂範。化通萬里。屢感幽祥。殆非可測。所造大寺。三十六所。寫經一十五藏。著疏百餘卷。造金銅土木等像。八十萬軀。度僧一萬五千人。五十餘州道俗受菩薩戒者。不可勝紀。傳業學士。三十二人。習禪學士。散流江漢。天下後世宗之。目為四教法性觀行宗。謂之天臺教(本傳)○釋灌頂。奉智者遺書。授晉王。王乃遣司馬王弘。送頂還山。為智者。設千僧齋。置國清寺。又於前峰佛隴丹丘。智者初曾標基處

【現代漢語翻譯】 現代漢語譯本：應懷有仁愛之心去養育百姓。如果能得到王公的支援，即使是野鹿也會被馴服。官員們只要以真誠之心教化引導民眾，自然可以使所有百姓都成為君子。應當心存仁慈善良，以符合這美好的祥瑞。（《開皇紀》） 蔣州興皇寺的佛殿被焚燬，但丈六高的金銅佛像卻完全沒有變色。大眾對此感到震驚和歎服。後來，佛像被移至白馬寺，鳥雀都不敢棲息踐踏，顯現出種種靈異現象。（《感通錄》） 天臺智者大師（智顗，隋代高僧，天臺宗的實際創始人）從臺山返回后，告訴眾人說：『我將在這裡圓寂。』到了那年十一月二十二日，他在石城寺，面向西方，唸誦彌陀佛（阿彌陀佛）的名號。又與晉王（可能是指當時的王公貴族）告別，留下七封書信，囑託他弘揚佛法。然後，他讓人唱誦《法華經》的題目，又聽完《無量壽經》。他索要熱水漱口，講述了十如是、三觀、六度、四教等佛法。有人問他的證悟境界，他說：『我不領導大眾，必定要清凈六根，犧牲自己利益他人，只是五品弟子的位階而已。觀音（觀世音菩薩）、勢至（大勢至菩薩）都會來迎接我。波羅提木叉（戒律）是你們應該宗奉的，四種三昧（四種禪定）是你們的明燈。』說完，他端坐如入定般逝世，享年六十七歲，僧臘四十年。仁壽末年，他曾七次顯現身形，再次降臨山寺。大師身高超過七尺，目光炯炯有神，他的德行垂範東西，教化遍及萬里。他屢次感應到幽冥中的祥瑞，實在難以測度。他建造的大寺廟有三十六所，抄寫經書一十五藏，撰寫疏解一百多卷，塑造金銅、泥塑等佛像八十萬尊，度化僧人一萬五千人，五十多個州的道俗之人受菩薩戒的人數不勝數。傳承他事業的學士有三十二人，學習禪定的學士散佈在江漢一帶。天下後世都尊奉他，稱他為四教法性觀行宗，也稱為天臺教。（《本傳》） 釋灌頂（智顗的弟子）奉智者大師的遺書，交給晉王。晉王於是派遣司馬王弘，送灌頂返回山中，為智者大師設千僧齋，建造國清寺。又在前峰佛隴丹丘，智者大師最初選址的地方。

【English Translation】 English version: One should nurture the people with a heart of benevolence and love. If supported by princes and dukes, even wild deer can be tamed. If officials guide and transform the customs of the people with sincerity, all the commoners can become gentlemen. One should cherish kindness and virtue in order to be worthy of this auspicious omen. (Kai Huang Ji) The Buddha hall of Xinghuang Temple in Jiang Prefecture was burned down, but the sixteen-foot-tall golden bronze statue of Buddha did not change color at all. The masses were shocked and amazed. Later, the statue was moved to Baima Temple, where birds and sparrows did not dare to perch or trample, manifesting various miraculous phenomena. (Gan Tong Lu) The Great Master Zhi Zhe (Zhiyi, a prominent monk of the Sui Dynasty and the actual founder of the Tiantai school) of Tiantai Mountain, after returning from Mount Tai, told the assembly: 'I will pass away here.' On the twenty-second day of the eleventh month of that year, at Shicheng Temple, he faced west and chanted the name of Amitabha Buddha (Amituo Fo). He also bid farewell to the Prince of Jin (possibly referring to a noble at the time), leaving seven letters, entrusting him to propagate the Dharma. Then, he had people chant the title of the 'Lotus Sutra' (Fa Hua Jing), and listened to the 'Infinite Life Sutra' (Wu Liang Shou Jing). He asked for hot water to rinse his mouth, and explained the Dharma of the Ten Suchnesses, the Three Contemplations, the Six Paramitas, and the Four Teachings. Someone asked about his state of enlightenment, and he said: 'I do not lead the masses, I must purify the six senses, sacrifice myself to benefit others, and am only at the level of the Fifth Grade Disciple. Avalokiteshvara (Guanyin Pusa) and Mahasthamaprapta (Da Shizhi Pusa) will come to greet me. Pratimoksha (Jielu, the precepts) is what you should uphold, and the Four Samadhis (Sanzhong Sanmei, four kinds of samadhi) are your guiding lights.' After speaking, he sat upright as if in meditation and passed away, at the age of sixty-seven, with forty years as a monk. At the end of the Renshou era, he appeared seven times, descending again to the mountain temple. The Great Master was over seven feet tall, with bright and piercing eyes. His virtue served as a model for the East and West, and his teachings spread throughout the world. He repeatedly sensed auspicious signs in the netherworld, which were truly immeasurable. He built thirty-six large temples, copied fifteen collections of scriptures, wrote more than one hundred commentaries, sculpted eight hundred thousand golden bronze, clay, and wooden Buddha statues, and ordained fifteen thousand monks. The number of laypeople and monastics who received the Bodhisattva precepts in more than fifty prefectures was countless. There were thirty-two scholars who inherited his work, and scholars who practiced meditation were scattered throughout the Jianghan area. The world and future generations revered him, calling him the Four Teachings, Dharma-Nature, Contemplation and Practice School, also known as the Tiantai School. (Ben Zhuan) Shi Guanding (Zhiyi's disciple) presented the Great Master Zhi Zhe's will to the Prince of Jin. The Prince of Jin then sent Sima Wang Hong to escort Guanding back to the mountain, held a thousand-monk feast for the Great Master Zhi Zhe, and built Guoqing Temple. Also, at Qianfeng Folong Danqiu, the place where the Great Master Zhi Zhe first chose the site.

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營寺焉○翻經學士費長房。成都人。初為僧。周廢教返俗。隋興仍習白衣。時預參譯筆受詞義。是年十二月二十三日。奏其所撰歷代三寶紀一部十五卷。下來行之。其紀備載歷代翻譯之經法。與傳譯之道俗首末云(譯教錄)。

戊午(十八)

釋法充。住廬山化成寺修定。每勸僧眾。無以女人入寺。上損佛化。下墜俗謠。然世以基業事重。有不從者。充以教不行。乃投身於香爐峰下千有餘仞。不損一毛。僧迎還寺。即斷女人矣○帝與雙林寺沙門惠則等。書曰。朕受天命。撫育黎元。尊崇三寶。情深救護。望十方含靈。蒙茲福業。俱登仁壽。汝等普為群生。宣揚聖教。精誠苦行。深慰朕懷。既利益處多。勿辭勞也(大士錄)。

己末(十九)

二月智文律師卒。壽九十一。師器宇剛物。風範肅人。歷梁陳隋。廣弘律教○釋法通。少出家。極尪弱。通唯禮觀音。乞賜聖力。后夢人遺三驢馱筋。通啖始一驢。忽母呼之而覺。自是身力雄勇。嘗以僧袈裟。安於柱下。僧謂神所為。通笑為舉柱抽取。有大石臼。可五百斤。通於南山。負來供僧。隋高祖重之。有西蕃貢一人云。大壯能相撲。國無對者。帝召通撲之。通曰。出家人何為此事。雖然亦可試氣力。便喚彼來。通任其把捉。通后搦其兩手。彼即血

【現代漢語翻譯】 現代漢語譯本： 營寺焉。翻經學士費長房（人名，成都人）。起初為僧人，北周廢除佛教后還俗。隋朝興盛佛教后，仍然穿著白衣修行。當時參與翻譯佛經，負責筆錄和理解詞義。這年十二月二十三日，上奏了他所撰寫的《歷代三寶紀》一部，共十五卷，下令頒佈施行。這部書詳細記載了歷代翻譯的經書和傳譯佛經的僧人和俗人的始末。（出自《譯教錄》）。

戊午年（十八年）

釋法充（人名），住在廬山化成寺修行禪定。經常勸誡僧眾，不要讓女人進入寺廟，這會損害佛教的教化，也會降低世俗的聲譽。然而，世人認為寺廟的基業很重要，有不聽從的。法充認為教義不能推行，於是投身於香爐峰下千餘丈的懸崖，毫髮無損。僧眾將他迎回寺廟，從此斷絕女人進入寺廟的事情。隋文帝與雙林寺的沙門惠則（人名）等人寫信說：『朕秉承天命，撫養百姓，尊崇佛法僧三寶，情意深切地救護眾生。希望十方眾生，蒙受這些福業，都能達到仁壽的境界。你們要為眾生，宣揚聖教，精誠苦行，深深地慰藉朕的心懷。既然利益很多，就不要怕辛苦。』（出自《大士錄》）。

己未年（十九年）

二月，智文律師（人名）去世，享年九十一歲。智文律師氣宇軒昂，風範令人敬畏。歷經梁、陳、隋三朝，廣泛弘揚律宗的教義。釋法通（人名），年少時出家，身體非常虛弱。法通只是一心禮拜觀音菩薩，祈求賜予神力。後來夢見有人遺留三頭驢馱著的筋。法通吃掉了一頭驢的筋，忽然被母親叫醒。從此以後，身體變得雄壯勇猛。曾經把僧人的袈裟，放在柱子下面。僧人認為是神所為。法通笑著舉起柱子，把袈裟抽了出來。有一個大石臼，大約五百斤重。法通在南山，背來供養僧眾。隋高祖很器重他。有一個西蕃進貢的人說，他非常強壯，擅長摔跤，國內沒有人能與他匹敵。隋文帝召法通與他摔跤。法通說：『出家人為何要做這種事情？雖然也可以試試氣力。』便叫那人過來。法通任憑他抓握，然後握住他的雙手，那人立刻流血。

【English Translation】 English version: Ying Temple. The scripture translating scholar, Fei Changfang (name, from Chengdu), initially was a monk. When the Zhou dynasty abolished Buddhism, he returned to secular life. When the Sui dynasty revived Buddhism, he continued to practice in white robes. At that time, he participated in the translation of Buddhist scriptures, responsible for recording and understanding the meaning of words. On the twenty-third day of the twelfth month of that year, he presented his compiled 'Chronicle of the Three Treasures Through the Dynasties,' consisting of fifteen volumes, which was ordered to be promulgated and implemented. This book details the translated scriptures and the beginning and end of the monks and laypeople who translated the scriptures throughout the dynasties. (From 'Records of Translated Teachings').

Year Wu-Wu (18th year)

釋法充 Shi Fachong (name), resided at Huacheng Temple on Mount Lu, practicing meditation. He often advised the monks not to allow women to enter the temple, as this would damage the Buddhist teachings and degrade secular reputation. However, people considered the temple's foundation to be important, and some did not comply. Shi Fachong believed that the teachings could not be promoted, so he threw himself off a cliff more than a thousand 'ren' (ancient Chinese unit of length) high below Xianglu Peak, without suffering any harm. The monks welcomed him back to the temple, and from then on, women were forbidden from entering the temple. Emperor Wen of Sui wrote to the Shramana Hui Ze (name) and others at Shuanglin Temple, saying: 'I have received the mandate of heaven to nurture the people and honor the Three Treasures, with deep affection for saving all beings. I hope that all sentient beings in the ten directions will receive these blessings and attain the state of benevolence and longevity. You should propagate the holy teachings for all beings, practice diligently and sincerely, and deeply comfort my heart. Since there are many benefits, do not be afraid of hardship.' (From 'Records of Great Masters').

Year Ji-Wei (19th year)

In the second month, the Vinaya Master Zhiwen (name) passed away at the age of ninety-one. Vinaya Master Zhiwen had a dignified appearance and a demeanor that inspired awe. He lived through the Liang, Chen, and Sui dynasties, widely promoting the teachings of the Vinaya School. Shi Fatong (name), became a monk at a young age and was very weak. Fatong single-mindedly worshiped Avalokitesvara Bodhisattva, praying for divine power. Later, he dreamed that someone left three donkeys carrying tendons. Fatong ate the tendons of one donkey and was suddenly awakened by his mother. From then on, his body became strong and brave. He once placed a monk's kasaya (robe) under a pillar. The monks thought it was the work of a god. Fatong laughed, lifted the pillar, and pulled out the kasaya. There was a large stone mortar, weighing about five hundred 'jin' (ancient Chinese unit of weight). Fatong carried it from Nanshan to offer to the monks. Emperor Gaozu of Sui valued him greatly. A person who was a tribute from Xifan said that he was very strong and good at wrestling, and no one in the country could match him. Emperor Wen of Sui summoned Fatong to wrestle with him. Fatong said: 'Why should a monk do such a thing? Although we can also test our strength.' Then he called the man over. Fatong allowed him to grab him, and then grabbed his hands, and the man immediately bled.

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出。蟠臥在地乞命。通放之曰。我不敢重捉。恐爾手碎去。於是大伏。舉朝稱慶。時壯士稱之曰天力士。后煬帝末。避亂隱山。負一具硙。並犢子大神通也。雖力兼百夫。未曾忤物。精誠節約。以武德初卒(本傳)。

庚申(二十)

帝晚年。深信佛法。詔有毀佛道像者。以惡逆論(通鑑)○詔法師曇遷。靈裕。惠藏。僧休。洪遵五人。見太興殿。帝執弟子禮。諮詢法要(統紀)○釋智曠。初值道流。誘以神仙符箓。曠謂非道。又請度世法。乃示斷粒。必到玉清。七日便飛。至期不應。道曰。爾猶飲水也。次七日絕水又無應。道曰。爾夜尚眠。致無感耳。又七日常坐不臥。三期既滿。靡克昇天。后值高僧授戒。為佛弟子。德行動人。漸示潛跡。江陵張詮二世眼盲。曠曰。爾家冢內棺枕古井。移墳開甃。必獲禳焉。因即隨言。瞽者見道。請求剃落。眾咸憚焉。年將不惑。始獲為僧。又于成陽。造佛跡寺。有牛產犢。出首還隱。其母將亡。曠曰。此犢是寺居士。侵用佛物。今來償倩。其羞不出。因呵戒之。應言便出。其神異甚多。是年九月。剋期而逝。所造八寺。咸有靈奇(本傳)。

辛酉(仁壽元)

初帝潛龍時。遇梵僧。以舍利一裹授之曰。檀越佗日為普天慈父。此大覺遺靈。故留與供養。

【現代漢語翻譯】 現代漢語譯本：他趴在地上乞求饒命。通放了他，說：『我不敢再抓你，恐怕會弄碎你的手。』於是大力士徹底服了，整個朝廷都為此慶賀。當時壯士們稱他為天力士。後來隋煬帝末年，他為躲避戰亂隱居山中，揹著一個石磨，帶著一頭小牛，擁有很大的神通。雖然他的力氣能抵得上百人，但他從未違逆過任何事物，精誠節約。在武德初年去世（見本傳）。 庚申（二十） 皇帝晚年，深信佛法，下詔說有毀壞佛像和佛法的，以叛逆罪論處（見《通鑑》）。皇帝詔見法師曇遷、靈裕、惠藏、僧休、洪遵五人，在太興殿，皇帝行弟子禮，向他們諮詢佛法要義（見《統紀》）。釋智曠，最初遇到道士，被用神仙符箓引誘。智曠認為這不是正道，又請求能超脫世俗的法門。道士就教他斷絕穀物，說必定能到達玉清境，七天就能飛昇。到了期限卻沒有應驗。道士說：『你還在喝水啊。』又過了七天斷絕飲水，還是沒有應驗。道士說：『你晚上還在睡覺，所以沒有感應。』又過了七天，常常坐著不睡覺。三個七天滿了，還是不能昇天。後來遇到高僧傳授戒律，成為佛弟子。他的德行感動人，漸漸地顯露出神蹟。江陵的張詮兩代眼睛都瞎了。智曠說：『你家墳墓里的棺材枕著古井，遷移墳墓，打開井，必定能消除災禍。』張詮立刻按照他的話去做，瞎子重見光明，請求剃度出家。眾人都害怕他。將近不惑之年，才得以成為僧人。又在成陽，建造佛跡寺。有母牛生下小牛，小牛隻露出頭就又縮了回去，它的母親將要死去。智曠說：『這頭小牛是寺里的居士，侵用了佛寺的財物，現在來償還債務，因為羞愧所以不出來。』於是呵斥並告誡它。小牛應聲而出。他的神異事蹟很多。這年九月，他按預定的日期去世。他所建造的八座寺廟，都有靈異的現象（見本傳）。 辛酉（仁壽元年） 當初皇帝還是潛龍的時候，遇到一位梵僧（外國僧人），梵僧用一個包裹著舍利（佛陀火化后的遺物）交給他說：『施主將來會成為普天下的慈父，這是大覺（佛陀）的遺留之物，所以留給你供養。』

【English Translation】 English version: He lay prostrate on the ground, begging for his life. Tong released him, saying, 'I dare not seize you again, lest I crush your hands.' Thereupon, the strongman was utterly subdued, and the entire court celebrated. At that time, the warriors called him 'Heavenly Warrior'. Later, at the end of the Sui Dynasty under Emperor Yang, he retreated into the mountains to avoid the chaos, carrying a stone mill and a calf, possessing great supernatural powers. Although his strength was equivalent to a hundred men, he never opposed anything, being sincere and frugal. He passed away in the early years of the Wude era (as recorded in his biography). Gengshen (20th year) In his later years, the Emperor deeply believed in Buddhism. He decreed that anyone who destroyed Buddhist images or the Dharma would be punished as a traitor (according to 'Zizhi Tongjian'). The Emperor summoned five Dharma masters, Tanqian, Lingyu, Huizang, Sengxiu, and Hongzun, to the Taixing Hall. The Emperor performed the disciple's ritual, consulting them on the essential principles of the Dharma (according to 'Tongji'). The monk Zhi Kuang initially encountered a Taoist priest who tempted him with divine talismans. Zhi Kuang considered this not to be the true path and requested a method for transcending the world. The Taoist then instructed him to abstain from grains, saying that he would surely reach the Jade Purity Realm and ascend to heaven in seven days. When the time came, nothing happened. The Taoist said, 'You are still drinking water.' After another seven days of abstaining from water, still nothing happened. The Taoist said, 'You are still sleeping at night, which prevents you from receiving the response.' After another seven days, he constantly sat without sleeping. After three periods of seven days, he still could not ascend to heaven. Later, he encountered a high-ranking monk who transmitted the precepts to him, and he became a Buddhist disciple. His virtuous conduct moved people, and he gradually revealed miraculous signs. Zhang Quan of Jiangling had been blind for two generations. Zhi Kuang said, 'The coffin in your family's tomb is resting on an ancient well. Move the tomb and open the well, and you will surely be cured.' Zhang Quan immediately followed his words, and the blind man regained his sight, requesting to be tonsured and become a monk. Everyone was afraid of him. Nearing the age of forty, he was finally able to become a monk. He also built the Buddha Footprint Temple in Chengyang. A cow gave birth to a calf, which only showed its head and then retreated. Its mother was about to die. Zhi Kuang said, 'This calf is a lay devotee of the temple who misappropriated the temple's property and has now come to repay the debt, but is ashamed to come out.' Thereupon, he scolded and admonished it. The calf responded and came out. His miraculous deeds were numerous. In the ninth month of that year, he passed away on the appointed date. The eight temples he built all had miraculous occurrences (as recorded in his biography). Xinyou (First year of Renshou) In the beginning, when the Emperor was still a hidden dragon (before he rose to power), he encountered a Brahmin monk (a foreign monk). The Brahmin monk gave him a wrapped relic (śarīra, remains after the cremation of the Buddha) and said, 'Benefactor, in the future you will become a compassionate father to all under heaven. This is the relic of the Greatly Enlightened One (Buddha), so I leave it for you to venerate.'

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帝登極后。嘗與法師曇遷。各置舍利于掌而數。或少或多。竟不能定。遷曰。諸佛法身。過於數量。非世間取測。帝始作七寶箱貯之。至是海內大定。帝憶其事。於是以岐雍泰華嵩衡州等三十州。各建舍利塔○六月詔曰。仰惟正覺大慈大悲。救護眾生。津樑庶品。朕歸依三寶。重興聖教。思與四海共修福業。永作善因。同登妙果。宜請沙門三十人。諳解法相。堪宣導者。各將侍者二人。散官一人。薰陸香百二十斤。分道送舍利。往三十州建塔。每州僧三百六十人。為朕及內外臣民。七日行道。任人佈施。限十文而止。所施之錢。以供營塔。別外州郡僧尼。普為舍利設齋。限十月十五日午時。同下石函。總管刺史以下。自非軍機。停常務七日。專檢校行道。務盡誠敬。是月十三日。帝親以七寶箱。奉三十舍利。自內而出。置於御案。與諸沙門。燒香禮拜。愿弟子。常以正法。護持三寶。救度眾生。乃取金瓶琉璃瓶。各三十。琉璃盛金瓶。置舍利于其內。諸沙門。各奉舍利而行。初入州境。總管刺史諸官夾道步引。四部大眾。威儀齊肅。共以幢蓋臺輦種種音樂。盡來供養。圍繞讚唄。於是沙門對四部大眾。作是唱言。至尊以菩薩大慈。哀愍眾生。是故分佈舍利。共天下同作善因。又引經文。種種方便。訶責之。教導之。乃

【現代漢語翻譯】 現代漢語譯本 皇帝登基后，曾經與法師曇遷各自將舍利放在手掌中計數，但數量時多時少，始終無法確定。曇遷說：『諸佛的法身，超越數量的限制，不是世俗所能測度的。』皇帝於是用七寶箱子來儲藏舍利。到天下大致安定的時候，皇帝回憶起這件事，於是決定在岐州、雍州、泰州、華州、嵩州、衡州等三十個州，各自建造舍利塔。 六月，皇帝下詔說：『我仰慕正覺（Sammasambuddha）的大慈大悲，救護眾生，作為眾生的津樑。朕歸依三寶，重新興盛佛教，希望與四海之內的人民共同修習福業，永遠種下善因，一同登上妙果。』應該邀請沙門（Sramana）三十人，通曉佛法，能夠宣講引導的人，每人帶領侍者二人，散官一人，薰陸香一百二十斤，分路護送舍利，前往三十個州建造佛塔。每個州安排僧人三百六十人，為朕以及內外臣民，舉行七日法會。允許人們佈施，但每次佈施的金額限制在十文以內。所佈施的錢財，用來供給建造佛塔。另外通知各州郡的僧尼，普遍為舍利設定齋飯。限定在十月十五日午時，一同將舍利放入石函。總管、刺史以下官員，除非有軍務，停止日常事務七日，專門檢查督導法會的進行，務必盡心誠敬。這個月十三日，皇帝親自用七寶箱，盛放三十顆舍利，從宮內取出，放置在御案上，與眾沙門一起，燒香禮拜，祈願弟子，常用正法，護持三寶，救度眾生。於是取出金瓶和琉璃瓶，各三十個，用琉璃瓶盛放金瓶，將舍利放置在金瓶內。眾沙門各自捧著舍利出發。剛進入州境，總管、刺史等官員在道路兩旁步行引導，四部大眾，儀容整齊嚴肅，共同用幢、蓋、臺、輦以及各種音樂，竭盡所能地前來供養，圍繞讚頌。於是沙門面對四部大眾，這樣宣唱道：『至尊以菩薩的大慈悲心，哀憐愍念眾生，所以分佈舍利，與天下人共同種下善因。』又引用經文，用各種方便法門，告誡教導他們，於是……』

【English Translation】 English version After the Emperor ascended the throne, he once counted Sariras (relics) with the Dharma Master Tanqian, each holding them in their palms. The number varied, and they could not determine a fixed amount. Tanqian said, 'The Dharmakaya (Dharma body) of all Buddhas surpasses quantity and cannot be measured by worldly means.' The Emperor then made seven-treasure boxes to store them. When the realm was largely pacified, the Emperor recalled this event and decided to build Sarira pagodas in thirty prefectures, including Qi, Yong, Tai, Hua, Song, and Heng. In June, the Emperor issued an edict saying, 'I admire the great compassion of the Sammasambuddha (Perfectly Enlightened One), who saves and protects all beings, serving as a ferry for the masses. I take refuge in the Three Jewels (Triratna) and revive the sacred teachings, hoping to cultivate meritorious deeds together with the people within the four seas, plant good causes forever, and ascend to the wonderful fruit together.' Thirty Sramanas (monastics) should be invited, those who are well-versed in the Dharma and capable of guiding and expounding, each accompanied by two attendants, one unranked official, and one hundred and twenty catties of frankincense, to escort the Sariras to build pagodas in the thirty prefectures. Each prefecture should arrange three hundred and sixty monks to conduct a seven-day Dharma assembly for me and the officials and people inside and outside the court. People are allowed to donate, but the amount of each donation is limited to ten Wen (currency). The donated money will be used to supply the construction of the pagodas. In addition, notify the monks and nuns of various prefectures and counties to universally set up vegetarian meals for the Sariras. It is limited to the hour of noon on the fifteenth day of the tenth month, when the Sariras will be placed in stone caskets together. All officials from the Chief Administrator and Prefect downwards, except for military affairs, will suspend their regular duties for seven days, specifically inspecting and supervising the conduct of the Dharma assembly, striving to be sincere and respectful. On the thirteenth day of this month, the Emperor personally took the thirty Sariras in seven-treasure boxes from the palace and placed them on the imperial desk, burning incense and bowing in worship with the monks, wishing that his disciple would always use the correct Dharma to protect the Three Jewels and save all beings. Then, thirty gold bottles and thirty crystal bottles were taken out, the crystal bottles containing the gold bottles, and the Sariras were placed inside the gold bottles. The monks each carried the Sariras and set off. As they entered the border of the prefecture, the Chief Administrator, Prefect, and other officials walked on both sides of the road to guide them, and the fourfold assembly (monks, nuns, laymen, and laywomen), with dignified and solemn demeanor, together used banners, canopies, platforms, carriages, and various kinds of music to come and make offerings to the fullest extent, surrounding and praising them. Then the Sramanas, facing the fourfold assembly, proclaimed, 'The Supreme One, with the great compassion of a Bodhisattva, pities and has compassion for all beings, therefore distributing the Sariras to plant good causes together with the people of the world.' They also quoted scriptures, using various skillful means, to admonish and teach them, and then...'

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讀懺悔文曰。菩薩戒弟子皇帝(某)。敬白三寶。弟子蒙三寶力。為蒼生君父。今故分佈舍利起塔。愿為眾生。懺悔眾罪。時大眾聞言。舍施財賄衣物。不可勝計。咸發誓言。從今已往。修善斷惡。雖屠獵殘賊之人。亦躬念善。至舍利將入函。沙門高奉寶瓶。巡示大眾。共睹光明。哀戀號泣。聲響震地。凡安置處。悉皆如之。帝於十月十五日午時。在大興殿西南。執圭而立。延請佛像。及沙門三百六十人。幡蓋香華。讚唄音樂。自大興善寺來居殿堂。燒香禮拜。降御東廊。親率文武百僚。素食齋戒。及舍利入塔畢。帝曰。佛法重興。必有感應。其後處處表奏。皆有瑞應(弘明集王邵記)○十月內帝及后。每因食。于齒下得舍利。以銀碗水浮其一。出示百官。須臾忽見有兩。凡得十九粒。多放光明○王公百官。以舍利應感非一。拜表奉賀。復下詔曰。仰惟正覺。覆護眾生。朕所以志心迴向。思崇勝業。普及率土。共為善因。故分佈舍利。營建神塔。而大聖垂慈。頻示光相。宮殿之內。舍利降靈。斯實群生多幸。延此嘉福。朕與王公等。及一切民庶。宜更加勉勵。興隆三寶。今真身舍利。猶有五十餘。有司可依前式。分送海內。庶三塗六道。俱免蓋纏。稟識含靈。同登妙果○時高麗。百濟。新羅三國使者將還。各請一舍利

【現代漢語翻譯】 現代漢語譯本 誦讀懺悔文說：『菩薩戒弟子皇帝（某），恭敬地稟告三寶。弟子蒙受三寶的加持，成為百姓的君主。現在特意分送舍利，建造佛塔，愿為眾生懺悔一切罪過。』當時，大眾聽聞此言，紛紛捐獻財物、衣服，數量不可勝數，都發誓說：『從今以後，修習善行，斷絕惡行。』即使是從事屠宰、狩獵等殘忍行業的人，也開始注重行善。當舍利將要放入寶函時，沙門高舉寶瓶，向大眾展示，讓大家共同瞻仰光明，哀傷不捨地號啕大哭，聲音震動大地。凡是安置舍利的地方，都像這樣。皇帝在十月十五日午時，在大興殿西南方，手持玉圭站立，迎請佛像以及三百六十位沙門，用幡蓋、香花、讚唄音樂，從大興善寺來到殿堂。燒香禮拜后，皇帝來到東廊，親自率領文武百官，吃素齋戒。舍利入塔完畢后，皇帝說：『佛法重興，必定會有感應。』之後，各地紛紛上奏，都說有祥瑞的應驗。（《弘明集·王邵記》） 十月里，皇帝和皇后每次吃飯時，都能從牙齒下得到舍利。用銀碗盛水，將其中一顆舍利放入水中，展示給百官觀看，一會兒忽然看見變成兩顆。總共得到十九顆舍利，大多放出光明。 王公百官因為舍利應驗的感應不止一次，紛紛上表祝賀。皇帝再次下詔說：『仰賴正覺（佛陀）的庇護，護佑眾生。朕因此專心迴向，思念崇高的事業，普及天下，共同種下善因。所以分送舍利，營建神聖的佛塔。而大聖（佛陀）垂慈，屢次顯示光明的瑞相。宮殿之內，舍利降臨顯靈。這實在是眾生的幸運，延續這美好的福報。朕與王公等，以及一切百姓，應該更加勉勵，興隆三寶（佛、法、僧）。現在真身舍利，還有五十多顆，有關部門可以按照之前的模式，分送到海內各地。希望三塗（地獄、餓鬼、畜生）六道（天、人、阿修羅、地獄、餓鬼、畜生）的眾生，都能免除覆蓋的罪業，具有知覺的生命，共同登上妙果（成佛）。』 當時，高麗、百濟、新羅三國的使者將要回國，各自請求迎請一顆舍利。

【English Translation】 English version The repentance text was recited, saying: 'The Bodhisattva-precept disciple, the Emperor (so-and-so), respectfully reports to the Three Jewels (Triratna). The disciple, relying on the power of the Three Jewels, serves as the sovereign and father of the people. Now, I deliberately distribute the Śarīra (relics of the Buddha), build pagodas, and vow to repent of all sins for the sake of all sentient beings.' At that time, the assembly, upon hearing these words, donated wealth, clothing, and other items in countless amounts, and all vowed: 'From now on, we will cultivate good deeds and abandon evil deeds.' Even those engaged in cruel occupations such as butchering and hunting began to focus on doing good. When the Śarīra were about to be placed in the reliquary, a Śrāmaṇa (Buddhist monk), holding the precious vase high, showed it to the assembly, allowing everyone to witness the light. They wept with sorrow and reluctance, their voices shaking the earth. All places where the Śarīra were enshrined were like this. On the fifteenth day of the tenth month, at noon, the Emperor, holding a jade tablet, stood in the southwest of the Daxing Hall, inviting Buddha images and three hundred and sixty Śrāmaṇa, with banners, canopies, incense, flowers, hymns, and music, from the Daxing Temple to reside in the hall. After burning incense and paying homage, the Emperor went to the east corridor, personally leading the civil and military officials in vegetarian fasting. After the Śarīra were placed in the pagoda, the Emperor said: 'The revival of the Buddha-dharma (Buddha's teachings) will surely have a response.' Afterwards, reports were submitted from various places, all saying that there were auspicious signs. (From Wang Shao's Record in the Hongming Ji) During the tenth month, each time the Emperor and Empress ate, they would find Śarīra under their teeth. They would place one in a silver bowl filled with water and show it to the officials. After a while, they would suddenly see two. In total, they obtained nineteen Śarīra, most of which emitted light. The princes, dukes, and officials, because the auspicious responses of the Śarīra were not just one occurrence, submitted memorials to offer congratulations. The Emperor issued another edict, saying: 'Relying on the protection of the Right Enlightenment (Buddha), protecting all sentient beings. Therefore, I wholeheartedly dedicate myself, thinking of noble deeds, spreading them throughout the land, and jointly planting good causes. Therefore, I distribute Śarīra and build sacred pagodas. And the Great Sage (Buddha) shows compassion, repeatedly displaying auspicious signs of light. Within the palace, the Śarīra descend and manifest their spiritual power. This is truly the good fortune of all sentient beings, extending this auspicious blessing. I, along with the princes, dukes, and all the people, should strive even harder to promote the Three Jewels (Buddha, Dharma, Sangha). Now, there are still more than fifty Śarīra of the true body. The relevant departments can distribute them to various places within the country according to the previous model. May the sentient beings in the three evil realms (three lower realms of existence: hell, hungry ghosts, animals) and the six realms (six realms of existence: gods, humans, asuras, hell, hungry ghosts, animals) be freed from the covering of sins, and may all beings with consciousness ascend to the wonderful fruit (Buddhahood).' At that time, the envoys of the three kingdoms of Goryeo (Korea), Baekje (Korea), and Silla (Korea), who were about to return to their countries, each requested to enshrine one Śarīra.

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。于本國。起塔供養。詔並許之○十二月二日。來送舍利。于京師太興善寺起塔。道俗萬億。迎引至寺。設無遮大會。而禮懺焉(弘明)○釋道仙。初作商。有寶貨兩船。貪心未已。值僧說法。豁然勇悟曰。吾當沉寶江中。出家離著。索然無擾。豈不樂哉。即沉一船。眾止其次。令修福業。仙曰。終為紛擾。勞苦自他。即又沉之。投灌口山寺落髮。誓不得道不出。由是迥絕人蹤。結宇巖曲。入定常四五日。禪學之侶。皆造問焉。因旱乃至龍穴叱其龍。即雨至。民皆敬之。蜀王秀。召之不出。欲躬往加刃。及至山足。雨雹水涌。王乃遙歸懺禮。天即明霽。至山盡敬。邀出城都。厚禮崇仰。舉城恭敬。號仙阇梨。至是返山。尋即示寂(本傳)○是年帝造等身釋迦六軀。來置法藏師住寺○晉王入嗣。巡至臺城。灌頂出山參賀。王又遣侍郎張干威。送還山寺。設千僧齋。塔寺臺殿。更加修飾焉。

壬戌(二年)

正月帝復分佈舍利。于秦陜恒杭等五十三州。建立靈塔。令總管刺史已下。縣尉已上。停常務七日。請僧行道。施錢十文。一如前式。期用四月八日午時。同下石函。每州各有所感瑞應(弘明集)○陜州四度放光。內見華樹。佛菩薩等。靈瑞二十一事○五月雍州京城內。天雨銀屑天華○六月諸州送舍利。使

【現代漢語翻譯】 現代漢語譯本：在本國建造佛塔供養，皇帝下詔允許。十二月二日，送來佛舍利，在京師太興善寺建造佛塔，僧人和信徒數以萬計，迎接佛舍利到寺廟，設立無遮大會，舉行禮懺。（《弘明集》） 釋道仙，起初是商人，有兩船寶貨，貪心沒有止境。遇到僧人說法，忽然醒悟，勇敢地說：『我應當把寶貨沉入江中，出家離開塵世的牽絆，這樣無憂無慮，豈不快樂？』於是沉沒了一艘船。眾人勸阻他沉沒第二艘船，讓他用這艘船的貨物來修福業。道仙說：『終究會帶來紛擾，勞累自己和他人。』於是又沉沒了第二艘船。到灌口山寺剃度出家，發誓不得道就不出山。從此斷絕人跡，在山巖隱蔽處結廬而居，入定常常四五天。禪學的同伴，都來拜訪他。因為乾旱，他甚至到龍穴呵斥龍，隨即下雨。百姓都敬佩他。蜀王王秀，召他不出山，想要親自前往用刀威脅他。到達山腳下時，下起冰雹，洪水涌出。王於是遙遙返回，懺悔禮拜，天空立刻放晴。到達山頂，恭敬地拜見他，邀請他到成都，給予豐厚的禮遇和崇高的敬仰。全城人都恭敬他，稱他為仙阇梨（Acharya，阿阇梨，意為導師）。到這時，他返回山中，不久就圓寂了。（《本傳》） 這年，皇帝建造了六尊等身釋迦牟尼佛像，安置在法藏法師（Dharmakosha，達摩歌沙，意為法藏）居住的寺廟。 晉王（Prince Jin）即位，巡視到臺城，灌頂（Abhisheka，阿毗षेक迦，意為灌頂）出山參賀。晉王又派遣侍郎張干威，送他返回山寺，設定千僧齋，佛塔、寺廟、臺殿，都加以修飾。

壬戌（二年）

正月，皇帝再次在秦、陜、恒、杭等五十三州分佈佛舍利，建立靈塔，命令總管、刺史以下，縣尉以上，停止日常事務七天，請僧人舉行法事，佈施錢十文，一如之前的規制，約定在四月八日午時，一同將佛舍利放入石函。每州都有所感應，出現祥瑞。（《弘明集》） 陜州四次放出光芒，內部顯現出華麗的樹木、佛菩薩等，共有二十一件靈瑞之事。 五月，雍州京城內，天空降下銀屑和天花。 六月，各州送佛舍利的使者。

【English Translation】 English version: In this country, pagodas were built and offered worship, and the emperor issued an edict permitting it. On the second day of the twelfth month, relics were sent, and a pagoda was built at Taixingshan Temple in the capital. Hundreds of thousands of monks and laypeople welcomed the relics to the temple, held an uninhibited assembly, and performed repentance rituals. (Hongming Collection) Shi Daoxian (釋道仙), initially a merchant, possessed two ships of treasures, his greed insatiable. Encountering a monk preaching the Dharma, he suddenly awakened and bravely declared, 'I shall sink my treasures into the river, renounce worldly attachments, and find joy in tranquility.' He sank one ship. The crowd stopped him from sinking the second, urging him to use its cargo for meritorious deeds. Daoxian said, 'It will ultimately lead to turmoil, troubling myself and others.' He then sank the second ship. He went to Guankou Mountain Temple, shaved his head, and vowed not to leave until he attained enlightenment. From then on, he secluded himself, building a hut in a secluded mountain crevice, often entering meditation for four or five days. Fellow practitioners of Chan (禪, Dhyana, 禪那，意為禪定) came to visit him. During a drought, he even scolded the dragon in its lair, and rain immediately fell. The people revered him. King Wang Xiu (王秀) of Shu summoned him, but he refused to come down the mountain. The king intended to personally go and threaten him with a blade. Upon reaching the foot of the mountain, hail fell and floods surged. The king retreated and repented from afar, and the sky immediately cleared. He reached the mountain and paid his respects, inviting him to Chengdu, bestowing upon him generous gifts and high esteem. The entire city revered him, calling him Immortal Acharya (仙阇梨). At this point, he returned to the mountain and soon passed away. (Biography) In this year, the emperor commissioned six life-size statues of Shakyamuni Buddha and placed them in the temple where Dharma Master Dharmakosha (法藏) resided. Prince Jin (晉王) ascended the throne and, during an inspection tour to Taicheng, Guanding (灌頂) came down from the mountain to offer congratulations. The prince then sent the vice minister Zhang Ganwei (張干威) to escort him back to the mountain temple, held a thousand-monk feast, and further renovated the pagoda, temple, and pavilions.

Renxu (Year 2)

In the first month, the emperor once again distributed relics to fifty-three prefectures, including Qin, Shan, Heng, and Hang, establishing sacred pagodas. He ordered the chief administrators and prefectural governors down to the county lieutenants to suspend their regular duties for seven days, invite monks to perform religious services, and donate ten coins, following the previous regulations. It was scheduled for all prefectures to simultaneously place the relics into stone containers at noon on the eighth day of the fourth month. Each prefecture experienced auspicious responses. (Hongming Collection) In Shaanxi Prefecture, light emanated four times, revealing ornate trees, Buddhas, Bodhisattvas, and other auspicious signs, totaling twenty-one events. In May, in Yong Prefecture, within the capital city, silver flakes and celestial flowers rained down from the sky. In June, envoys from various prefectures delivered the relics.

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還宮慰勞訖。令九日起慈善寺。為慶光齋。復雨銀屑天華○陜州所現像樹光瑞。模得形像。獻勝光寺。自五月末日日放光。禮者塞路。皆發道意。其內外諸州。以絹模將去者。亦皆放光○七月十五日。京城延興寺。鑄丈六金銅佛像。其日雨寶屑銀華。香氣甚異(弘明)○阇那崛多自開皇五年。至是出護國等經。總三十九部。合一百。九十二卷。並理教圓通。文義俱暢。現行於世(釋教錄)○時譯經館。崛多控權。至於深義。每啟于達摩笈多。而笈多。容範滔然。惟事謙抑。至是崛多。因事東適。笈多。乃專掌翻譯○來請興善寺番經沙門學士。撰眾經目錄五卷。總為五錄。隨類區辨(釋教錄)○法師元琬。造丈六釋迦金像。像成。感天雨華。狀如雲母。是夕天樂彌空。凌晨乃息。又造經四藏。備盡莊嚴○釋道幽。忽夢天人稱。天帝請講經。幽未諾。久之又夢。乃依天請。天以少香。注幽手中。克時來迎。及覺見掌中。有香氣熏一寺。后講法次。諸僧遙見香菸。充滿床側。幽奄爾而逝。眾見雲氣從寺而出。騰空直上。飄飄而沒(本傳)○天竺阇提斯那至京。帝禮敬之。及獻后崩。空發樂音。因問那。那曰。皇后生彌陀凈土。諸天奉迎也(僧傳)。

癸亥(三年)

帝以獻后崩。于京邑西南。置禪定寺。架塔七

【現代漢語翻譯】 現代漢語譯本 還宮后，隋文帝慰勞了相關人員。下令從九日起在慈善寺舉辦慶光齋。當時又下起了銀屑狀的天花。陜州（今河南陜縣）出現的佛像樹顯現出祥瑞的光芒，人們模仿其形狀製作了佛像，供奉在勝光寺。從五月末開始，佛像每日都放出光芒，前去禮拜的人絡繹不絕，都生起了向佛之心。內外各州的信徒用絹布覆制佛像帶回去的，這些複製品也都會放出光芒。

七月十五日，京城延興寺鑄造了一尊丈六高的金銅佛像。鑄造之日，天降寶屑和銀華，香氣非常奇異。（出自《弘明集》）

阇那崛多（Jñānagupta）從開皇五年（585年）到此時，共翻譯了《護國經》等經典，總計三十九部，一百九十二卷。這些譯本義理圓融通達，文辭流暢，現今在世間流傳。（出自《釋教錄》）

當時在譯經館，阇那崛多（Jñānagupta）掌握著主導權。遇到深奧的義理，總是請教於達摩笈多（Dharmagupta）。而達摩笈多（Dharmagupta）風度雍容，總是謙虛退讓。到此時，阇那崛多（Jñānagupta）因事前往東方，達摩笈多（Dharmagupta）才獨自負責翻譯工作。

有從興善寺來的，請求翻譯經書的番僧和學士，撰寫了眾經目錄五卷，總稱為五錄，按照類別區分。（出自《釋教錄》）

法師元琬（Yuán Wǎn）建造了一尊丈六高的釋迦牟尼金像。佛像建成時，感應到天降花朵，形狀像雲母。當晚，天樂響徹天空，直到凌晨才停止。他又建造了經書四藏，窮盡莊嚴。

釋道幽（Shì Dàoyōu）忽然夢見天人稱，天帝請他講經。道幽（Dàoyōu）沒有答應。過了很久又夢見此事，於是答應了天人的請求。天人將少許香，放在道幽（Dàoyōu）手中，約定時間來迎接他。醒來后，道幽（Dàoyōu）看見掌中，有香氣熏滿整個寺廟。後來在講法時，眾僧遙遠地看見香菸，充滿床的周圍。道幽（Dàoyōu）突然去世。眾人看見雲氣從寺廟中出來，騰空直上，飄飄然消失了。（出自《本傳》）

天竺（India）僧人阇提斯那（Jñātayasas）到達京城，隋文帝對他非常禮敬。獻后（Xiàn Hòu，隋文帝的皇后）去世時，空中發出樂音。隋文帝因此詢問阇提斯那（Jñātayasas），阇提斯那（Jñātayasas）說：『皇后往生到阿彌陀佛（Amitābha）的凈土，諸天都在奉迎她。』（出自《僧傳》）。

癸亥（開皇三年，583年）

隋文帝因為獻后（Xiàn Hòu，隋文帝的皇后）去世，在京城西南方，設定了禪定寺，建造了七層塔。

【English Translation】 English version After returning to the palace, Emperor Wen of Sui consoled the relevant personnel. He ordered the celebration of the Qìngguāng Zhāi (A Buddhist ceremony) to begin on the ninth day at the Charity Temple (Císhàn Sì). At that time, a heavenly rain of silver flakes fell. The image tree that appeared in Shǎn Prefecture (Shǎnzhōu, present-day Shǎn County, Henan) manifested auspicious light. People imitated its shape and made Buddha statues, which were enshrined in the Shèngguāng Temple. From the end of May, the Buddha statues emitted light every day, and the people who came to worship were endless, all generating a mind towards enlightenment.

On the fifteenth day of July, the Yánxīng Temple in the capital city cast a sixteen-foot-tall golden bronze Buddha statue. On the day of casting, precious flakes and silver flowers rained down from the sky, and the fragrance was very unusual. (From 'Hóngmíng Jí')

From the fifth year of the Kāihuáng era (585 AD) to this time, Jñānagupta (阇那崛多) translated scriptures such as the 'Protecting the Nation Sutra' (Hù Guó Jīng), totaling thirty-nine parts and one hundred and ninety-two volumes. These translations were perfect in doctrine and fluent in language, and are now circulating in the world. (From 'Shìjiào Lù')

At that time, in the translation bureau, Jñānagupta (阇那崛多) held the dominant power. Whenever he encountered profound meanings, he always consulted Dharmagupta (達摩笈多). Dharmagupta (達摩笈多) had a graceful demeanor and was always humble and modest. At this time, Jñānagupta (阇那崛多) went east on business, and Dharmagupta (達摩笈多) took sole charge of the translation work.

There were foreign monks and scholars from Xīngshàn Temple who requested the translation of scriptures and compiled a catalog of various scriptures in five volumes, collectively called the Five Records, which were classified according to categories. (From 'Shìjiào Lù')

Master Yuán Wǎn (元琬) built a sixteen-foot-tall golden statue of Śākyamuni (釋迦牟尼). When the statue was completed, it was sensed that flowers fell from the sky, shaped like mica. That night, heavenly music resounded through the sky and did not stop until dawn. He also built four collections of scriptures, exhausting all adornments.

Shì Dàoyōu (釋道幽) suddenly dreamed that a celestial being said that the Heavenly Emperor invited him to lecture on the scriptures. Dàoyōu (道幽) did not agree. After a long time, he dreamed of this again, so he agreed to the request of the celestial being. The celestial being put a little incense in Dàoyōu's (道幽) hand and agreed on a time to pick him up. When he woke up, Dàoyōu (道幽) saw that in his palm, there was a fragrance that filled the entire temple. Later, during a Dharma lecture, the monks saw from afar that incense smoke filled the area around the bed. Dàoyōu (道幽) suddenly passed away. The crowd saw clouds coming out of the temple, rising straight into the sky, fluttering and disappearing. (From 'Běn Zhuàn')

Jñātayasas (阇提斯那) from India (天竺) arrived in the capital, and Emperor Wen of Sui treated him with great respect. When Empress Xiàn (獻后, Empress of Emperor Wen of Sui) passed away, musical sounds were emitted in the air. Emperor Wen of Sui asked Jñātayasas (阇提斯那) about this, and Jñātayasas (阇提斯那) said, 'The Empress has been reborn in the Pure Land of Amitābha (阿彌陀佛), and the devas are welcoming her.' (From 'Sēng Zhuàn').

Guǐhài (3rd year of the Kāihuáng era, 583 AD)

Because Empress Xiàn (獻后, Empress of Emperor Wen of Sui) passed away, Emperor Wen of Sui established the Chándìng Temple in the southwest of the capital and built a seven-story pagoda.

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層。駭臨雲際。堂宇等宮闕。林圃如天苑。舉國崇盛。莫有高者。仍召海內名德禪師。百二十人。並委遷禪師搜揚。有司具禮。即以遷為寺主(僧傳)○釋法純。四十五年。常處凈場。宗經檢失。除食便利。余無闕廢。嘗于道場然燈燈。油七日不竭。又忽失油瓫。經宿還來。而油已滿。不間僧俗。皆為苦役。是年五月臨終。有童子。手捧光明。立於座右。弟子問之。純曰。第六天頻來命我。以諸天著樂。有妨修道。竟不許之。愿生無佛處。化眾生耳。至十二日乃逝(本傳)。

甲子(四年)　七月帝崩太子煬帝(廣)即位。

正月二十日。智舜禪師遷寂。師性少貪惱。手不執財。每見貧餒。或解衣以給。或割口以施。處山積歲。剪剃無人。便以火淨髮。有奉其米麵者。師避去一無所受。或問其故。曰山居櫲栗。足以御饑。何煩於人。其簡易如此。有獵者逐雉。飛入師房。苦勸而不止。師乃割耳遺之。彼即投弓解鷹。從師學道。於是諫篤數村。舍其獵業。或見啖肉者。必慘容戒之曰。六道殊形。汝無不經。一切有命。皆汝父母。一切有生。皆汝曩形。而食其肉者。是食汝父母。汝心安忍哉。聞者莫不悛革(本傳)○帝又詔曰。朕祗受肇命。撫育生民。遵奉聖教。重興善法。而如來大慈。覆護群品。感見舍利

【現代漢語翻譯】 現代漢語譯本：

層層疊疊，高聳入雲。寺廟殿堂如同宮殿，園林菜地好似天上的御花園。整個國家都崇尚佛法，沒有比這更興盛的了。仍然召集海內有名望和德行的禪師一百二十人，並委託遷禪師選拔人才。有關部門準備好禮儀，就讓遷禪師擔任寺廟的住持。（僧傳）

釋法純，四十五年來，常住在清凈的場所。認真檢查經書是否有錯漏，除了吃飯和大小便之外，其餘時間沒有絲毫懈怠。曾經在道場點燈，燈油七天都沒有用完。又忽然丟失了油壺，過了一夜又回來了，而且油已經滿了。無論是僧人還是俗人，都把他當作苦役來使喚。這年五月臨終時，有個童子，手裡捧著光明，站在他的座位旁邊。弟子問他，法純說：『第六天（指欲界第六天，他化自在天）多次來邀請我，因為諸天沉溺於享樂，會妨礙修道，我最終沒有答應。我希望出生在沒有佛的地方，教化眾生。』到十二日就去世了。（本傳）

甲子年（四年），七月，皇帝駕崩，太子煬帝（廣）即位。

正月二十日，智舜禪師圓寂。禪師天性很少有貪慾和惱怒，手裡不拿錢財。每次見到貧窮飢餓的人，就脫下衣服給他們，或者割下自己的肉來施捨。在山裡住了很多年，沒有人給他剪頭髮，他就用火燒掉頭髮。有人供養他米麵，禪師就躲開，一點也不接受。有人問他原因，他說：『山裡有櫲栗（一種果實），足夠我充飢，何必麻煩別人。』他的簡樸就是這樣。有個獵人追趕野雞，野雞飛進禪師的房間。獵人苦苦勸說禪師交出野雞，禪師不肯。禪師就割下自己的耳朵送給他。獵人立刻扔掉弓箭，放開老鷹，跟隨禪師學習佛法。於是勸諫了幾個村莊的人，放棄了打獵的職業。有人吃肉，禪師必定面色悲慘地勸誡他說：『六道輪迴，形態各異，你沒有不經歷過的。一切有生命的，都是你的父母。一切有生靈的，都是你前世的形體。而吃它們的肉，就是吃你的父母。你的心能安忍嗎？』聽到的人沒有不悔改的。（本傳）

皇帝又下詔說：『我恭敬地接受天命，撫養百姓，遵奉聖教，重新興盛善法。而如來大慈大悲，覆蓋保護所有眾生，感動得出現了舍利。』 English version:

Layer upon layer, towering into the clouds. The temples and halls were like palaces, and the gardens and orchards were like heavenly imperial gardens. The whole country revered Buddhism, and there was nothing more prosperous than this. The emperor summoned one hundred and twenty eminent and virtuous Chan masters from across the country and entrusted Chan Master Qian with selecting talent. The relevant departments prepared the ceremonies and appointed Chan Master Qian as the abbot of the temple. (Monk Biography)

Sh釋 Fǎchún (釋 means Buddhist monk, 法 means Dharma, and 純 means pure), for forty-five years, constantly resided in a pure place. He carefully checked the scriptures for errors and omissions, and apart from eating and relieving himself, he did not slacken in the slightest. Once, he lit a lamp in the Dàochǎng (道場, a place for Buddhist practice), and the lamp oil did not run out for seven days. Also, his oil jar suddenly disappeared, but it returned the next night, and the oil was full. Whether monks or laypeople, they all treated him as a drudge. In the fifth month of that year, as he was dying, a child, holding light in his hands, stood beside his seat. A disciple asked him, and Fǎchún said, 'The sixth heaven (referring to the sixth heaven of the desire realm, Paranirmita-vasavartin) has repeatedly invited me, but because the gods are immersed in pleasure, it would hinder my practice, so I ultimately refused. I wish to be born in a place without Buddha, to teach sentient beings.' He passed away on the twelfth day. (Original Biography)

In the year Jiǎzǐ (甲子, the first year in the sexagenary cycle, here referring to the fourth year of the reign), in the seventh month, the emperor passed away, and Crown Prince Emperor Yáng (廣) ascended the throne.

On the twentieth day of the first month, Chan Master Zhìshùn (智舜, Zhì means wisdom, and Shùn means Shun, a legendary Chinese ruler) passed away. The Chan master was by nature rarely greedy or angry, and he did not hold money in his hands. Whenever he saw poor and hungry people, he would take off his clothes to give to them, or cut off his own flesh to give as alms. He lived in the mountains for many years, and no one cut his hair for him, so he burned it off with fire. When someone offered him rice and flour, the Chan master would avoid them, not accepting anything. Someone asked him why, and he said, 'There are Castanopsis fargesii (櫲栗, a kind of fruit) in the mountains, enough to satisfy my hunger, why bother others?' His simplicity was like this. A hunter was chasing a pheasant, and the pheasant flew into the Chan master's room. The hunter pleaded with the Chan master to hand over the pheasant, but the Chan master refused. The Chan master then cut off his own ear and gave it to the hunter. The hunter immediately threw away his bow and arrows, released his hawk, and followed the Chan master to study Buddhism. Thereupon, he persuaded several villages to abandon their hunting profession. When someone ate meat, the Chan master would surely admonish them with a sorrowful expression, saying, 'The six realms of reincarnation have different forms, and you have experienced them all. All living beings are your parents. All living creatures are your past forms. And to eat their flesh is to eat your parents. Can your heart bear it?' Those who heard this could not help but repent. (Original Biography)

The emperor also issued an edict, saying, 'I respectfully accept the mandate of heaven, nurture the people, follow the sacred teachings, and revive the good Dharma. And the Tathagata's (如來, another name for Buddha) great compassion covers and protects all sentient beings, moving them to produce Śarīra (舍利, relics).'

【English Translation】 Layer upon layer, towering into the clouds. The temples and halls were like palaces, and the gardens and orchards were like heavenly imperial gardens. The whole country revered Buddhism, and there was nothing more prosperous than this. The emperor summoned one hundred and twenty eminent and virtuous Chan masters from across the country and entrusted Chan Master Qian with selecting talent. The relevant departments prepared the ceremonies and appointed Chan Master Qian as the abbot of the temple. (Monk Biography) 釋 Fǎchún (釋 means Buddhist monk, 法 means Dharma, and 純 means pure), for forty-five years, constantly resided in a pure place. He carefully checked the scriptures for errors and omissions, and apart from eating and relieving himself, he did not slacken in the slightest. Once, he lit a lamp in the Dàochǎng (道場, a place for Buddhist practice), and the lamp oil did not run out for seven days. Also, his oil jar suddenly disappeared, but it returned the next night, and the oil was full. Whether monks or laypeople, they all treated him as a drudge. In the fifth month of that year, as he was dying, a child, holding light in his hands, stood beside his seat. A disciple asked him, and Fǎchún said, 'The sixth heaven (referring to the sixth heaven of the desire realm, Paranirmita-vasavartin) has repeatedly invited me, but because the gods are immersed in pleasure, it would hinder my practice, so I ultimately refused. I wish to be born in a place without Buddha, to teach sentient beings.' He passed away on the twelfth day. (Original Biography) In the year Jiǎzǐ (甲子, the first year in the sexagenary cycle, here referring to the fourth year of the reign), in the seventh month, the emperor passed away, and Crown Prince Emperor Yáng (廣) ascended the throne. On the twentieth day of the first month, Chan Master Zhìshùn (智舜, Zhì means wisdom, and Shùn means Shun, a legendary Chinese ruler) passed away. The Chan master was by nature rarely greedy or angry, and he did not hold money in his hands. Whenever he saw poor and hungry people, he would take off his clothes to give to them, or cut off his own flesh to give as alms. He lived in the mountains for many years, and no one cut his hair for him, so he burned it off with fire. When someone offered him rice and flour, the Chan master would avoid them, not accepting anything. Someone asked him why, and he said, 'There are Castanopsis fargesii (櫲栗, a kind of fruit) in the mountains, enough to satisfy my hunger, why bother others?' His simplicity was like this. A hunter was chasing a pheasant, and the pheasant flew into the Chan master's room. The hunter pleaded with the Chan master to hand over the pheasant, but the Chan master refused. The Chan master then cut off his own ear and gave it to the hunter. The hunter immediately threw away his bow and arrows, released his hawk, and followed the Chan master to study Buddhism. Thereupon, he persuaded several villages to abandon their hunting profession. When someone ate meat, the Chan master would surely admonish them with a sorrowful expression, saying, 'The six realms of reincarnation have different forms, and you have experienced them all. All living beings are your parents. All living creatures are your past forms. And to eat their flesh is to eat your parents. Can your heart bear it?' Those who heard this could not help but repent. (Original Biography) The emperor also issued an edict, saying, 'I respectfully accept the mandate of heaven, nurture the people, follow the sacred teachings, and revive the good Dharma. And the Tathagata's (如來, another name for Buddha) great compassion covers and protects all sentient beings, moving them to produce Śarīra (舍利, relics).'

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。開尋含生。朕已分佈遠近。皆起靈塔。其間諸州。猶有未遍。今更請大德。奉送舍利。各往諸州。依前造塔。當與蒼生。同斯福業。乃敕法遵律師等。送舍利。往博絳等三十餘州。於四月八日。同時下塔。而諸州皆有瑞應(高僧傳)○七月帝崩。帝在位二十四年。寫經四十六藏。十三萬卷。修治故經四百部。造金銅檀像。六千餘萬軀。修治故像。一百五十萬九千餘軀。宮內常造刺繡織成像。及畫像。五彩珠幡。不可稱計。崇緝寺宇。五千余所。於斯時也。四海靜浪。九州無塵。番譯道俗二十四人。所出經論。垂五百卷(方誌等)○八月釋慧實卒。實一生習禪。脅不親物。精節之志。老而彌厲。衣缽隨身。外無一累。真輕清之丈夫也。壽九十六(本傳)。

乙丑(煬帝　大業元)

通幽律師。正月十五日。端坐而逝。師戒約內結。仁洽外弘。立四大井。各施漉具。生常不用巾幞。手濕則任其自干。涕唾返咽。不棄寺中。每欲開經。必盥手及腕。舉經對目。臂不下垂。臨終誡以殘身。遺諸禽獸○釋僧善。住馬頭山。禪道盛化。三月十一日。將終告弟子。以不須焚燎。外損物命。可坐于甕中埋之。即趺坐而化。道俗依言。而殯于巖。有弟子僧襲。時適他行。及回到巖。莫知葬所。設會悲慟。忽爆聲震谷。甕涌

于地。骸骨如雪。唯舌存焉。紅赤鮮映。因取骨舌。兩為塔焉(本傳)○帝為文皇帝。造西禪定寺。又于高陽。造隆聖寺○帝與婺州雙林寺書。略曰。朕欽承寶命。撫育萬方。思弘德化。覃被遐邇云云(大士錄)○十月克新羅林邑。獲梵書五百六十夾。並貝葉崑崙寫之。尋侍譯經館○釋慧侃。少受學于和阇梨。和以慈救為業。每多靈異。見豬被縛。和曰。解脫首楞嚴。豬尋解脫。主因放之。侃奉和多載。後事真諦。深悟善法。末住棲霞。時往揚都偲法師所。將還山寺。請現神力。侃即從窗中出臂。長數十丈。解齊熙寺佛殿上額。將還房中雲。恐世人驚異故。吾不為耳。是年以三衣。拋堂中雲。衣還眾僧。吾今去也。便還房內。大眾驚來。乃見白骨一具。跏坐床上。就而撼之。鏗然不散○駕幸江都。臺山智璪。出參引見。命坐顧問。乃遣舍人盧正方。送璪還山。為智者設千僧齋。度四十九人出家。施寺物二千段。米三千石。香酥等○釋慧藏。善華嚴。帝每召之講法(即六大德之一也)。

丙寅(二)

帝于道場。設無遮大會。度清信士女百二十人。奉為文帝。造金銅釋迦坐像一軀。又于并州。造弘善寺。傍龍山。作彌陀坐像。高百三十尺。揚州造慧日道場。京師造清禪寺。日嚴寺。香臺寺。又舍九宮。為九

【現代漢語翻譯】 現代漢語譯本： 在於地上。骸骨像雪一樣白。只有舌頭還在，紅潤鮮艷。於是取了骨頭和舌頭，分別建造佛塔。（本傳） 皇帝是文皇帝（隋文帝），建造了西禪定寺，又在高陽建造了隆聖寺。 皇帝給婺州雙林寺寫信，大意是：『我恭敬地接受天命，撫養天下百姓，想弘揚德化，普及到遠方。』（大士錄） 十月攻克新羅和林邑，獲得梵文經書五百六十夾，以及用貝葉和崑崙文字書寫的經文。隨後在譯經館翻譯。 釋慧侃，年輕時向和阇梨（Acharya，阿阇梨，意為導師）學習。和阇梨以慈悲救助為事業，常常有靈異的事情發生。他看見一頭豬被捆綁，說：『解脫首楞嚴（Śūraṅgama，首楞嚴，一種禪定）！』豬隨即解脫了束縛，主人因此放了它。慧侃侍奉和阇梨多年，後來跟隨真諦（Paramārtha，真諦三藏）學習，深刻領悟了善法。晚年住在棲霞寺。當時他前往揚州偲法師那裡，準備返回山寺時，偲法師請求他顯現神通。慧侃就從窗戶中伸出手臂，長達數十丈，取下齊熙寺佛殿上的匾額，帶回自己的房間，說：『恐怕世人驚異，所以我不這樣做。』這年，他將三衣（佛教僧侶的袈裟）拋在堂中，說：『衣服還給眾僧，我現在要走了。』便回到房內。大眾驚慌趕來，只見一具白骨，跏趺坐在床上。搖動它，發出鏗鏘的聲音，卻不散開。 皇帝巡幸江都，臺山智璪（Zhì Zǎo）出來參拜並被引見，皇帝命他坐下並詢問情況。於是派遣舍人盧正方送智璪回山，為智者（智顗，Zhìyǐ）設立千僧齋，度四十九人出家，佈施寺廟物品二千段，米三千石，香酥等。 釋慧藏（Huì Zàng）擅長《華嚴經》（Avataṃsaka Sūtra）。皇帝經常召他講解佛法（他也是六大德之一）。 丙寅年（二） 皇帝在道場設立無遮大會（Pancavarshika，佈施大會），度清信士女一百二十人，為文帝（隋文帝）建造金銅釋迦牟尼佛坐像一尊。又在并州建造弘善寺，在龍山旁邊建造彌陀佛（Amitābha，阿彌陀佛）坐像，高一百三十尺。在揚州建造慧日道場，在京師建造清禪寺、日嚴寺、香臺寺，又捨棄九宮，作為九座寺廟。

【English Translation】 English version: On the ground, the bones were like snow. Only the tongue remained, red and vibrant. Thereupon, the bones and tongue were taken and pagodas were built for each. (Original Biography) The Emperor, Emperor Wen (Emperor Wen of Sui), built the Western Chan Ding Temple and also built the Longsheng Temple in Gaoyang. The Emperor wrote a letter to Shuanglin Temple in Wuzhou, roughly saying: 'I respectfully receive the mandate of heaven, nurture all people, and wish to promote virtue and spread it far and wide.' (Record of the Great Master) In October, Xinluo and Linyi were conquered, obtaining 560 scrolls of Sanskrit scriptures, as well as scriptures written on palm leaves and Kunlun script. Subsequently, they were translated in the translation bureau. The monk Huì Kǎn studied under Acharya (Āchārya, meaning teacher) when he was young. Acharya's work was based on compassionate salvation, and he often had miraculous occurrences. Seeing a pig being tied up, Acharya said, 'Liberate Śūraṅgama (Śūraṅgama, a type of samadhi)!' The pig immediately broke free, and the owner released it as a result. Huì Kǎn served Acharya for many years, and later followed Paramārtha (Paramārtha, a translator) to study, deeply understanding the good Dharma. In his later years, he lived in Qixia Temple. At that time, he went to Yangzhou to see Dharma Master Cī and, when preparing to return to the mountain temple, Dharma Master Cī requested him to display his supernatural powers. Huì Kǎn then extended his arm from the window, reaching tens of feet long, and removed the plaque from the Buddha hall of Qíxī Temple, bringing it back to his room, saying, 'I am afraid that the world will be amazed, so I will not do this.' That year, he threw his three robes (the robes of a Buddhist monk) in the hall, saying, 'Return the robes to the monks, I am leaving now.' He then returned to his room. The crowd rushed over in alarm and saw only a skeleton sitting in the lotus position on the bed. When they shook it, it made a clanging sound but did not fall apart. The Emperor visited Jiangdu, and Zhì Zǎo (Zhì Zǎo) of Mount Tiantai came out to pay respects and was presented to the Emperor. The Emperor ordered him to sit down and inquired about his situation. He then sent the attendant Lú Zhèngfāng to escort Zhì Zǎo back to the mountain, and established a thousand-monk vegetarian feast for Zhìyǐ (Zhìyǐ), ordaining forty-nine people as monks, and donating two thousand bolts of cloth, three thousand stones of rice, fragrant ghee, etc. to the temple. The monk Huì Zàng (Huì Zàng) was skilled in the Avataṃsaka Sūtra (Avataṃsaka Sūtra). The Emperor often summoned him to lecture on the Dharma (he was also one of the six great virtues). Year Bingyin (2) The Emperor established an Unrestricted Assembly (Pancavarshika, a donation assembly) at the Daochang, ordaining one hundred and twenty pious men and women, and commissioned the construction of a golden bronze seated statue of Śākyamuni Buddha for Emperor Wen (Emperor Wen of Sui). He also built Hongshan Temple in Bingzhou, and built a seated statue of Amitābha (Amitābha, the Buddha of Infinite Light) next to Longshan Mountain, which was one hundred and thirty feet tall. He built Huiri Daochang in Yangzhou, and built Qingchan Temple, Riyan Temple, and Xiangtai Temple in the capital, and also donated the Nine Palaces as nine temples.

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寺。于泰陵莊陵二所。並各造寺(辨正)○六月元景法師卒。師自生常立。囑以沉骸水中。眾乃葬于紫陌河。深瀅之內。三日後。所沉之處。返成沙墳。極高峻。而分水兩派。道俗異其雅瑞(本傳)○三祖僧璨大師。初周武廢教。師往來司空山。十餘年。人無識之者。開皇十二年壬子。遇沙彌道信。禮師曰。乞和尚與解脫法門。師曰。誰縛汝。曰無人縛。曰何更求解脫乎。信大悟。久之與授具戒。後知其緣熟。乃付以法衣。而說偈曰。花種元因地。從地種花生。若無人下種。花地亦無生。師即優遊江國。歷羅浮諸山。復還舊止。十月十五日。當說法次。即于眾會中。儼立合掌而逝。唐代宗(一云元宗)。謚鏡智禪師(一云鑒智)。師嘗著信心銘。言約義豐。妙盡宗極。世傳誦之。

丁卯(三)

正月二十八日。皇帝菩薩戒弟子。白三寶。謹于率土之內。建立勝緣。州別請僧。七日行道。仍總度一千人出家。以此功德。普為眾生。清凈罪垢。同至菩提(弘明)○帝既定鼎東都。復于上林園。置番譯館。延達摩笈多譯經○帝又為文皇獻后。于長安。造二寺二塔。立別寺十所。修治故經。六百十二藏。計九十萬三千五百八十卷。修治故像。十萬一千軀。鑄造新像。三千八百五十六軀。度僧一萬六千二百人。

【現代漢語翻譯】 現代漢語譯本：在泰陵和莊陵兩處，都各自建造寺廟（辨正）。六月，元景法師圓寂。法師生前常有遺囑，要將遺骸沉入水中。眾人便將其安葬在紫陌河深處。三天後，沉葬之處竟然變成了一座沙墳，非常高聳，河水也分成兩支繞過。僧俗都認為這是奇異的祥瑞（本傳）。 三祖僧璨大師，當初周武帝廢除佛教時，大師往來於司空山十餘年，沒有人認識他。開皇十二年壬子年，遇到沙彌道信，道信向大師頂禮說：『懇請和尚傳授解脫法門。』大師說：『誰束縛了你？』道信說：『沒有人束縛我。』大師說：『那你又何必求解脫呢？』道信因此大悟。過了很久，大師為他授了具足戒。後來知道道信的因緣成熟，於是將法衣傳授給他，並說了偈語：『花種元因地，從地種花生。若無人下種，花地亦無生。』大師隨即優遊于江國，遊歷羅浮等山，又回到原來的地方。十月十五日，在說法的時候，就在大眾之中，端正站立，合掌而逝。唐代宗（一說唐元宗）謚號為鏡智禪師（一說鑒智）。大師曾經著有《信心銘》，言語簡練而意義豐富，精妙地闡述了禪宗的極詣，世人廣為傳誦。 丁卯年（三）： 正月二十八日，身為菩薩戒弟子的皇帝，稟告三寶，在全國範圍內，建立殊勝的因緣，每個州都請僧人，舉行七天的法事活動，並總共度化一千人出家。以此功德，普遍為眾生，清凈罪業，共同到達菩提（弘明）。皇帝在定都東都后，又在上林園設定翻譯館，邀請達摩笈多（Dharmagupta）翻譯佛經。皇帝又為文皇（追封的皇帝）和獻后（追封的皇后），在長安建造兩座寺廟和兩座佛塔，另外建立別寺十所，修繕舊的佛經，共六百一十二藏，計九十萬三千五百八十卷。修繕舊的佛像，十萬一千尊，鑄造新的佛像，三千八百五十六尊，度化僧人一萬六千二百人。

【English Translation】 English version: At both Tailing (Emperor's tomb) and Zhuangling (Emperor's tomb), temples were constructed (Bian Zheng). In June, Dharma Master Yuan Jing passed away. The master had always instructed during his lifetime to submerge his remains in water. The assembly then buried him in the depths of the Zi Mo River. After three days, the place where he was submerged transformed into a sand grave, extremely high and steep, with the water dividing into two streams around it. Monks and laypeople alike considered it an extraordinary auspicious sign (Ben Zhuan). The Third Patriarch, Great Master Sengcan, initially, during Emperor Zhou Wu's suppression of Buddhism, traveled back and forth to Mount Sikong for over ten years, unrecognized by anyone. In the twelfth year of Kaihuang, Renzi year, he encountered Shami Daoxin. Daoxin prostrated to the master, saying, 'I beg the venerable one to impart the Dharma gate of liberation.' The master said, 'Who binds you?' Daoxin said, 'No one binds me.' The master said, 'Then why seek liberation?' Daoxin had a great awakening because of this. After a long time, the master bestowed upon him the complete precepts. Later, knowing that Daoxin's karmic conditions were ripe, he passed on the Dharma robe to him and spoke a verse: 'The seed of the flower originates from the earth, from the earth the flower grows. If no one sows the seed, the flower and the earth will not produce life.' The master then leisurely traveled through the Jiang region, visiting Mount Luofu and other mountains, and returned to his original place. On the fifteenth day of the tenth month, during a Dharma talk, he stood upright in the assembly, with palms together, and passed away. Emperor Daizong of the Tang Dynasty (some say Emperor Yuanzong) bestowed the posthumous title of Chan Master Jingzhi (Mirror Wisdom) (some say Jianzhi (Discernment Wisdom)). The master once wrote the 'Inscription on Faith in Mind,' concise in language yet rich in meaning, profoundly elucidating the ultimate principles of the Chan school, widely recited by the world. Dingmao Year (3rd year): On the twenty-eighth day of the first month, the emperor, a disciple of the Bodhisattva precepts, reported to the Three Jewels, that within the entire territory, auspicious conditions would be established. Monks would be invited to each prefecture to conduct Dharma activities for seven days, and a total of one thousand people would be ordained as monks. With this merit, universally for all sentient beings, to purify their defilements and together reach Bodhi (Hongming). After the emperor established the capital in Dongdu, he also set up a translation bureau in the Shanglin Garden, inviting Dharmagupta (Dharmagupta) to translate scriptures. The emperor also, for Emperor Wenhuan (posthumously conferred emperor) and Empress Xian (posthumously conferred empress), built two temples and two pagodas in Chang'an, and established ten separate temples, repaired old scriptures, totaling six hundred and twelve collections, amounting to nine hundred and three thousand five hundred and eighty volumes. Repaired old Buddha statues, one hundred and one thousand statues, cast new Buddha statues, three thousand eight hundred and fifty-six statues, and ordained monks, sixteen thousand two hundred people.

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戊辰(四)

始平令楊宏。率道士名儒人智藏寺。啟會義法筵。命法師慧凈。與道士余永通論義。凈問。老子云。有物混成。先天地生。吾不知其名。字之曰道。且道體一故混耶。體異故混耶。若體一故混。則正混之時。已自成一。是則一非道生。若體異故混。且未混之時。已自成二。則二非一起矣。通茫然不知所對。無言而罷(僧傳)○五月興善寺。洪遵律師示寂。壽七十九○釋法濟。通微知異。發跡陳世。及隋二主。皆宿禁中。咒水治病。無不治者。是年辭帝而化(高僧傳)。

己巳(五)

初大業三年。帝下令云。僧道有所啟請者。並先須致敬。然後陳理。雖有此令。僧正不行。時番經學士。釋彥琮。不忍其事。乃著福田論。以抗之。總有七條。一無德不報。二無善不攝。三方便無礙。四寂滅無榮。五儀不可越。六服不可亂。七因不可忘。意在諷刺。言之者無罪。聞之者自誡也(其論高豎三寶之儀。崇尚歸敬之本。文極該贍。今在藏弘明集)。帝后朝見諸沙門。並無致敬者。是年至京南郊。大張文物。兩宗朝見。仍令致拜。道流聞命。連拜不已。諸僧依舊不拜。帝詰之曰。詔條久頒。僧等固不奉命何也。法師明贍對曰。陛下弘護三寶。當順佛言。經中不令拜俗。所以不敢違教。敕曰但拜

【現代漢語翻譯】 現代漢語譯本：

戊辰（四）

始平縣令楊宏，率領道士在智藏寺開啟會義法筵，並命法師慧凈與道士余永通辯論義理。慧凈問道：『老子說，有物混然而成，先於天地而生。我不知道它的名字，就把它叫做「道」。那麼，這個「道」的本體是因為一體而混成呢？還是因為不同體而混成呢？如果是因為一體而混成，那麼在正混成的時候，就已經自然成為一體了。這樣說來，這個「一」就不是道所生的。如果是因為不同體而混成，那麼在未混成的時候，就已經自然成為二了。這樣說來，「二」就不是從「一」開始的了。』余永通茫然不知如何回答，無言以對而結束。（出自《僧傳》）

五月，興善寺的洪遵律師圓寂，享年七十九歲。

釋法濟，通曉微妙之理，知曉未來之事。在陳朝時開始顯露，到了隋朝兩位皇帝時，都住在皇宮中，用咒語和水來治病，沒有治不好的。這年向皇帝告辭而圓寂。（出自《高僧傳》）。 己巳（五）

當初大業三年，隋煬帝下令說：『僧人和道士有所請求時，必須先致敬，然後陳述理由。』雖然有這個命令，但僧正並沒有執行。當時翻譯佛經的學士釋彥琮，不忍心看到這種情況，於是寫了《福田論》來抗議。總共有七條：一、無德不報；二、無善不攝；三、方便無礙；四、寂滅無榮；五、儀不可越；六、服不可亂；七、因不可忘。用意在於諷刺，說的人沒有罪，聽的人自己警戒。（《福田論》高高樹立三寶的儀軌，崇尚歸敬的根本，文辭極其完備，現在在藏經《弘明集》中。）

隋煬帝后來在朝廷上召見各位沙門，他們都沒有致敬。這年隋煬帝到京城南郊，大擺儀仗，兩教（佛教和道教）朝見。隋煬帝仍然命令僧人致拜。道士們聽從命令，連續叩拜。各位僧人依舊不拜。隋煬帝責問說：『詔令頒佈很久了，僧人們始終不奉命，這是為什麼？』法師明贍回答說：『陛下弘揚護持三寶，應當順從佛的教言。佛經中沒有命令僧人禮拜世俗之人，所以不敢違背教誨。』隋煬帝敕令說：『只拜』

【English Translation】 English version:

Wu Chen (4)

Yang Hong, the magistrate of Shiping County, led Daoists to initiate a Dharma assembly at the Zhizang Temple, and appointed Dharma Master Huijing to debate with the Daoist Yu Yongtong. Huijing asked: 'Lao Tzu said, 'There is a thing confusedly formed, born before Heaven and Earth. I do not know its name, so I call it 'Dao'.' Then, is the substance of 'Dao' confusedly formed because it is one, or because it is different? If it is confusedly formed because it is one, then at the very moment of confusion, it has already become one. In that case, this 'one' is not born from the Dao. If it is confusedly formed because it is different, then before the confusion, it has already become two. In that case, the 'two' did not start from 'one'.' Yu Yongtong was at a loss and could not answer, ending the debate in silence. (From 'Biographies of Eminent Monks')

In the fifth month, the Vinaya Master Hongzun of Xingshan Temple passed away at the age of seventy-nine.

釋法濟 (Shi Fa Ji), understood subtle principles and knew future events. He began to manifest during the Chen dynasty, and during the reigns of the two Sui emperors, he resided in the palace, using mantras and water to cure illnesses, and there was no one he could not cure. This year, he bid farewell to the emperor and passed away. (From 'Further Biographies of Eminent Monks'). Ji Si (5)

Initially, in the third year of the Daye era (of the Sui Dynasty), Emperor Yang ordered: 'When monks and Daoists have requests, they must first pay respects before presenting their reasons.' Although there was this decree, the Sangha Chief did not implement it. At that time, the Buddhist scripture translator 釋彥琮 (Shi Yan Cong), unable to bear this situation, wrote the 'Treatise on the Field of Merit' (福田論, Fu Tian Lun) to protest. There were seven articles in total: 1. No virtue is left unrewarded; 2. No goodness is left uncollected; 3. Expediency is unimpeded; 4. Nirvana has no glory; 5. Rituals cannot be transgressed; 6. Robes cannot be disordered; 7. Causes cannot be forgotten. The intention was to satirize, so that the speaker would not be blamed, and the listener would admonish himself. (The 'Treatise' highly upholds the rituals of the Three Jewels (三寶, San Bao), and reveres the root of reverence. The writing is extremely comprehensive and is now in the collection of scriptures 'Hongming Ji' (弘明集)).

Later, Emperor Yang summoned all the Shramanas (沙門, Sha Men) to the court, but none of them paid respects. This year, Emperor Yang went to the southern suburbs of the capital and displayed great pomp and ceremony. Both religions (Buddhism and Daoism) paid homage. Emperor Yang still ordered the monks to bow. The Daoists obeyed the order and bowed repeatedly. The monks still did not bow. Emperor Yang questioned them, saying: 'The decree has been issued for a long time, why do the monks still disobey?' Dharma Master 明贍 (Ming Shan) replied: 'Your Majesty promotes and protects the Three Jewels, and should follow the words of the Buddha. The scriptures do not command monks to bow to laypeople, so we dare not disobey the teachings.' The Emperor ordered: 'Just bow'

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。僧等峙然。如是數四令拜。僧曰。陛下若使準制罷道。則敢不奉命。如知大法可崇。則法服之下。僧無敬俗之禮。帝夷然無何而止。后語群臣曰。朕謂僧中無人。昨南郊對答。亦有人矣。仍下敕于西禪定寺。設盡京僧齋。凡敬字之議。由此而絕焉(弘明集)○釋大志。上表。愿帝興顯三寶。乃然一臂以報○十一月普安法師示寂。師多異跡。有賊索陀欲射師。而手張不息。舌噤經宿。眾令懺悔方解。又張暉盜油甕。而若有所縛。不能動轉。眾為懺謝方脫。又程暉和信法。身死兩宿將殮。而喚之數聲。即能起坐。更壽二十許歲。又白村老母。失喑一百日。而見安來迎。便解言說。又龕側村中。縛豬三頭。將加烹宰。安贖之不得。而合社失明。安即自割䏶肉曰。彼此肉耳。社人聞見。一時同放。豬既脫而繞安伏拜。故使郊之南西五十里內。雞豬絕嗣。其感發慈善。皆此類也(本傳)○是月釋智興。鳴鐘感通。有亡者。託夢于其妻云。正受地獄苦。今賴僧智興鳴鐘。響震地獄。得解脫矣。

庚午(六)

帝常以僧尼道士女官自隨。謂之四道場(通鑑)○敕僧慧乘。為大講主○七月番經館彥琮遷寂。壽五十四○八月詔法師靈潤入京。署鴻臚教授○是月釋惠達遷逝。達初于陳國。修故寺三百餘所。又癘疫大行於揚都

【現代漢語翻譯】 現代漢語譯本：僧人們依然站立不動。像這樣重複了四次讓他們跪拜，僧人說：『陛下如果按照制度要廢除佛教，我們不敢不聽從命令。如果認為佛法值得推崇，那麼在法服之下，僧人沒有對世俗之人敬拜的禮節。』皇帝默然，沒有采取任何行動就停止了。後來對群臣說：『我以為僧人中沒有人才，昨天在南郊的對答，也有能人啊。』於是下令在西禪定寺，設齋供養京城所有僧人。從此，關於『敬』字的議論就停止了。（《弘明集》） 釋大志，上表，希望皇帝弘揚三寶（佛、法、僧），於是燃斷一臂來報答。 十一月，普安法師圓寂。法師有很多奇異的事蹟。有盜賊索陀想要射殺法師，但手張不開，舌頭也禁閉了一整夜。眾人讓他懺悔才得以解除。又有張暉偷油甕，卻好像被什麼東西束縛住，不能動彈。眾人為他懺悔才得以脫身。又有程暉相信佛法，死後兩天將要入殮時，呼喚他幾聲，就能起身坐起來，又活了二十多年。又有白村的老婦，失聲一百天，見到普安法師來迎接，便能說話了。又有佛龕旁的村中，捆綁了三頭豬，準備宰殺。普安法師贖買它們沒有成功，整個村子的人都失明了。普安法師就割下自己大腿上的肉說：『彼此都是肉罷了。』村裡人聽見看見，一時都放了豬。豬脫身後，圍繞著普安法師伏地叩拜。因此，使得郊外南邊西邊五十里以內，雞和豬都絕了後代。他所感化發起的慈善行為，都是這類事情。（《本傳》） 這個月，釋智興鳴鐘感應，有死者託夢給他的妻子說：『我正在遭受地獄的痛苦，現在依靠僧人智興鳴鐘，鐘聲震動地獄，得以解脫了。』 庚午（六年） 皇帝經常帶著僧尼、道士、女官跟在身邊，稱之為『四道場』。（《通鑑》） 下令僧人慧乘，擔任大講主。 七月，番經館的彥琮圓寂，享年五十四歲。 八月，詔令法師靈潤入京，任命為鴻臚寺教授。 這個月，釋惠達圓寂。惠達最初在陳國，修復了三百多所舊寺廟。又在揚都發生大規模的瘟疫。

【English Translation】 English version: The monks remained standing still. After repeating the request to prostrate four times, the monks said, 'If Your Majesty orders the abolishment of Buddhism according to the regulations, we dare not disobey. If you believe that the Dharma is worthy of reverence, then under the monastic robes, monks have no custom of paying respect to secular people.' The Emperor remained silent and stopped without taking any action. Later, he said to his ministers, 'I thought there were no talented people among the monks, but in yesterday's dialogue in the southern suburbs, there were indeed capable people.' Thereupon, he issued an edict to set up a vegetarian feast at the Xichan Ding Temple to provide offerings to all the monks in the capital. From then on, the discussion about the word 'respect' ceased. (From 'Hongming Ji') Shishi Dazhi submitted a memorial, hoping that the Emperor would promote the Three Jewels (Buddha, Dharma, Sangha), and then burned off one of his arms to repay the kindness. In November, Dharma Master Puan passed away. The Dharma Master had many extraordinary deeds. A thief, Suotuo, wanted to shoot the Dharma Master, but his hand could not be drawn back, and his tongue was locked for a whole night. The crowd asked him to repent before he was released. Also, Zhang Hui stole an oil jar, but seemed to be bound by something and could not move. The crowd repented for him before he was freed. Also, Cheng Hui believed in the Dharma, and two days after his death, when he was about to be placed in a coffin, he could sit up after being called a few times, and lived for more than twenty years. Also, an old woman in Baicun, who had lost her voice for a hundred days, was able to speak when she saw Puan coming to greet her. Also, in the village next to the shrine, three pigs were tied up, ready to be slaughtered. Puan failed to redeem them, and all the people in the village went blind. Puan then cut off the flesh from his thigh and said, 'It's all just meat.' The villagers heard and saw this, and released the pigs at once. After being released, the pigs circled around Puan and prostrated themselves. Therefore, within fifty miles south and west of the suburbs, chickens and pigs had no offspring. His charitable acts of inspiration were all of this kind. (From 'Ben Zhuan') This month, Shishi Zhixing rang the bell and received a response. A deceased person entrusted a dream to his wife, saying, 'I am suffering in hell, but now, relying on the monk Zhixing ringing the bell, the sound shook hell, and I was liberated.' Gengwu (Year 6) The Emperor often had monks, nuns, Taoists, and female officials with him, calling them the 'Four Retreats'. (From 'Tongjian') An edict was issued for the monk Huicheng to serve as the Great Lecturer. In July, Yan Cong of the Translation Bureau passed away at the age of fifty-four. In August, an edict summoned Dharma Master Lingrun to the capital and appointed him as a professor at the Court of State Ceremonial. This month, Shishi Huida passed away. Huida initially repaired more than three hundred old temples in the Chen kingdom. Also, a large-scale epidemic broke out in Yangdu.

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。修大藥藏以濟之。仁壽中。于白塔寺。建七層木塔。又于鄱陽豫章諸郡。見有寺塔儀像。並率化成造。又上廬山西林。造七間重閣。誓用黃楠。果感得一谷。並是楠木。筏經灘澓。不失一根。閣后傾斜。風吹還正。又往長沙鑄鐘造像。施金者唯恐其不受。

辛未(七)

釋僧照。初立鄠縣神田寺。后隱岐山。文帝令僕射楊素赍敕召之。照不出。帝乃重敕。素赍香油再伸景仰。素乃舍其金帛。開廣寺塔。照不受。是年示寂。壽八十三。師自受具六十餘夏。三衣不改。雖重補緝。而受持無離(本傳)○釋僧朗(一名法朗)。陳末隋初。行於江嶺之表。常誦法華。常養一猴一犬。出必隨行。或作龜藏。其頭手足俱縮不見。又嘗坐舟。猴狗馴側。舟自溯流。而上有尼。為鬼所著。能講經。朗呵小婢。其尼走至朗前。立不移處。百日已后。方複本性。其通感非一。大業末終(本傳)○臺山釋智璪。往𣵠郡參帝。帝施物還山。凡經八回參見天子。並供給豐厚○七月。杭州天竺寺。釋真觀。端坐而逝。初洪偃相之曰。顴高多智。耳白有名。我有四絕。爾具八能。謂義導書詩辨貌聲棋也。

壬申(八年)

帝于西京。為二皇。建兩塔。敕慧乘。送舍利。瘞于塔所○摩訶衍匠三國論師僧璨示寂○時釋智顯。能

【現代漢語翻譯】 現代漢語譯本：他修行大藥藏來救濟百姓。仁壽年間，在白塔寺建造七層木塔。又在鄱陽、豫章等郡，凡是見到有寺廟、佛塔、佛像，都勸導人們捐資建造。又到廬山西林，建造七間重閣，發誓要用黃楠木。果然感應到一山谷，全是楠木。用木筏運經灘涂，沒有遺失一根木頭。樓閣建成後向后傾斜，被風吹動又恢復正位。又前往長沙鑄造鐘和佛像，捐獻金錢的人唯恐他不接受。

辛未（七年）

釋僧照，最初在鄠縣建立神田寺，後來隱居岐山。隋文帝命令僕射楊素帶著詔書召他，僧照不出來。文帝於是再次下詔，楊素帶著香油再次表示敬仰。楊素於是捐出他的金帛，擴建寺塔，僧照不接受。這年圓寂，享年八十三歲。僧照自受具足戒六十多年，三衣沒有更換過，即使多次縫補，也堅持受持不離身（本傳）。釋僧朗（一名法朗），陳朝末年隋朝初年，在江嶺一帶修行。經常誦讀《法華經》，經常養一隻猴子和一隻狗，出門必定跟隨。有時會像烏龜一樣藏起來，頭、手、腳都縮起來不見。又曾經坐在船上，猴子和狗馴順地在旁邊，船自己逆流而上。當時船上有一個尼姑，被鬼附身，能講經。僧朗呵斥小婢，那尼姑走到僧朗面前，站立不動。一百天以後，才恢復本性。他神通感應的事蹟不止一件。大業末年去世（本傳）。臺山釋智璪，前往涿郡參見隋煬帝，煬帝賞賜物品讓他帶回山中。總共八次參見天子，煬帝都供給豐厚的物資。七月，杭州天竺寺釋真觀，端坐而逝。當初洪偃給他看相說：『顴骨高聳，多有智慧；耳朵白皙，有名聲。我有四項絕技，你具備八種才能。』指的是義理、引導、書法、詩歌、辯論、容貌、聲音、棋藝。

壬申（八年）

隋煬帝在西京，為二位皇子建造兩座佛塔，命令慧乘送舍利，埋藏在塔下。摩訶衍匠三國論師僧璨圓寂。當時釋智顯，能夠背誦《法華經》。

【English Translation】 English version: He cultivated the Great Medicine Treasury to relieve the people. During the Renshou period, he built a seven-story wooden pagoda at Baita Temple (White Pagoda Temple). Furthermore, in Poyang (Poyang County), Yuzhang (Yuzhang Commandery), and other regions, wherever he saw temples, pagodas, or Buddha statues, he would encourage people to donate funds for their construction. He also went to Xilin (West Forest) of Mount Lu (Mount Lu), building a seven-room double-tiered pavilion, vowing to use Phoebe zhennan wood. Indeed, he sensed a valley filled with Phoebe zhennan trees. He rafted them across the shoals without losing a single log. After the pavilion was built, it leaned backward, but the wind blew it back into its upright position. He also went to Changsha (Changsha) to cast bells and create statues, and those who donated gold feared that he would not accept it.

Xinwei (7th year)

The monk Sengzhao (Sengzhao) initially established Shentian Temple (Divine Field Temple) in Hu County (Hu County), later retiring to Mount Qi (Mount Qi). Emperor Wen (Emperor Wen of Sui) ordered the Minister Yang Su (Yang Su) to summon him with an imperial edict. Sengzhao did not come out. The Emperor then issued another edict, and Yang Su brought incense and oil to express his reverence again. Yang Su then donated his gold and silk to expand the temple and pagoda, but Sengzhao did not accept it. He passed away this year at the age of eighty-three. The master had received the full precepts for over sixty summers, and his three robes remained unchanged. Although they were repeatedly mended, he always upheld and kept them with him (Biography). The monk Senglang (Senglang) (also known as Falang (Falang)) practiced in the Jiangling (Jiangling) region during the late Chen (Chen Dynasty) and early Sui (Sui Dynasty) periods. He often recited the Lotus Sutra (Lotus Sutra) and always kept a monkey and a dog, which would always follow him when he went out. Sometimes he would hide like a turtle, with his head, hands, and feet all retracted and unseen. He also once sat on a boat, with the monkey and dog obediently by his side, and the boat went upstream on its own. At that time, there was a nun on the boat who was possessed by a ghost and could lecture on the scriptures. Senglang scolded a young maid, and the nun walked to Senglang and stood motionless. After a hundred days, she returned to her original nature. His supernatural responses were not limited to one instance. He passed away at the end of the Daye (Daye) period (Biography). The monk Zhizhao (Zhizhao) of Mount Tai (Mount Tai) went to Zhuo County (Zhuo County) to see the Emperor, who gave him gifts to take back to the mountain. He saw the Emperor a total of eight times, and the Emperor always provided him with generous supplies. In July, the monk Zhenguan (Zhenguan) of Tianzhu Temple (Tianzhu Temple) in Hangzhou (Hangzhou) passed away while sitting upright. Initially, Hong Yan (Hong Yan) examined his face and said, 'High cheekbones indicate much wisdom, and white ears indicate fame. I have four unique skills, and you possess eight talents,' referring to reasoning, guidance, calligraphy, poetry, debate, appearance, voice, and chess.

Renshen (8th year)

The Emperor built two pagodas in Xijing (Western Capital) for the two princes and ordered Huicheng (Huicheng) to send relics to be buried at the pagoda sites. The Mahayana architect and Three Kingdoms theorist monk Can (Can) passed away. At that time, the monk Zhixian (Zhixian) was able to recite the Lotus Sutra from memory.

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知遠事。每有苦處。輒往救拔○釋轉明。是年來洛邑。告有賊起。帝令收禁。明年兇丑充斥。方驗其言。敕放之。后偽鄭世充。倍嘉信奉。武德三年。知鄭將敗。西止京師。唐高祖。隆禮敬之。不測其終○時法師道積。法化大行。先是沙門寶證。于普救寺。創營彌勒大像百丈。萬工才登其一而證逝。眾請積繼之。夢二師子。連吐明珠。有財施不窮之讖。積乃修建十年。雕妝並畢。道俗欣慶。及隋末。河東守堯素。議以沙門登城守固。敢諫者斬。積乃引道愻歷階。諫曰。城之存亡。公之略也。世之否泰。公之運也。豈在三五虛怯。而能濟乎。昔漢欽四皓。天下隆平。魏重干木。舉國大治。今拘梵徒。而從軍役。反天常以會靈祇。恐納不祥之兆耳。愿深圖之。無空肆一朝自傾。於後為天下笑也。素張目直視曰。異哉斯人。心氣若是壯耶。因舍而不問。復詣積陳懺。而素卒為城人所害。后積于正觀十年卒。臨終三日。鐘不發聲(本傳)。

癸酉(九年)

釋道辨。經史洞達。偏解數術。觀寺山勢。備知盛哀。又至諸墓。亦陳休咎。有俗士。請為圖墳。辨巡山示一所曰。此中安墓。足食豐財。入地三尺。獲粟一升。又深一丈。獲五彩石。掘之果獲。遂行卜葬。久猶殷有。又能推星度。時月臨井宿。告人宜為水備。

【現代漢語翻譯】 現代漢語譯本 釋轉明（一位僧侶的名字）。每當有苦難發生，他總是前去救助。這年他來到洛陽，預言將有盜賊作亂。皇帝下令將他囚禁。第二年，他的預言應驗了。於是皇帝下令釋放了他。後來，偽鄭的世充（王世充）對他非常敬重。武德三年，他預見到鄭國將要失敗，於是西行前往京師。唐高祖（李淵）對他非常禮遇。最終他的結局無人知曉。 當時，法師道積（一位法師的名字）的教化非常盛行。此前，沙門寶證（一位僧侶的名字）在普救寺（寺廟名）發願建造一尊百丈高的彌勒佛（Maitreya）大像。完成了萬分之一的工程后，寶證去世了。眾人請求道積繼續完成。道積夢見兩隻獅子，連續吐出明珠，預示著將有源源不斷的財物捐助。於是道積繼續修建了十年，雕刻裝飾全部完成。僧俗大眾都非常高興。到了隋朝末年，河東守堯素（人名）提議讓僧侶們登上城墻守衛，並聲稱敢於勸諫者將被斬首。道積於是帶領道愻（人名）走上臺階，勸諫說：『城的存亡，在於您的策略；世道的興衰，在於您的命運。難道依靠三五個虛弱膽怯的僧侶就能濟事嗎？過去漢朝敬重四皓（商山四皓），天下太平；魏國重視干木（一位賢士的名字），舉國大治。現在拘禁僧侶，讓他們服兵役，這是違背天理，招致神靈不滿的行為，恐怕會招來不祥的預兆啊。希望您能深入考慮，不要因為一時的衝動而導致傾覆，以至於被天下人恥笑。』堯素瞪大眼睛直視著他說：『這個人真是奇怪，心氣竟然如此壯烈！』於是放棄了這個想法，不再追問。後來又向道積懺悔。但最終堯素還是被城裡的人殺害了。後來，道積在貞觀十年去世。臨終前三天，寺廟的鐘聲停止了（出自本傳）。 癸酉年（貞觀九年） 釋道辨（一位僧侶的名字），精通經史，尤其擅長數術。他觀察寺廟的山勢，就能預知盛衰。他還到各處墓地，預言吉兇。有位俗人請他選擇墓地。道辨巡視山地后，指著一處說：『將墓安葬在這裡，可以衣食豐足，財源廣進。挖地三尺，可以得到一升粟米；再深挖一丈，可以得到五彩石。』挖掘後果然得到了這些東西。於是就在這裡安葬了。很久以後，這家仍然很富裕。道辨還能推算星象，當他看到時月臨井宿（星宿名）時，就告訴人們要做好防水的準備。

【English Translation】 English version Shi Zhuanming (name of a monk). Whenever there was suffering, he would go to help. This year he came to Luoyang and predicted that there would be bandits causing trouble. The emperor ordered him to be imprisoned. The following year, his prediction came true. So the emperor ordered him to be released. Later, Shi Chong (Wang Shichong) of the pseudo-Zheng Dynasty greatly respected and believed in him. In the third year of the Wude era, he foresaw that the Zheng Dynasty was about to fail, so he went west to the capital, Chang'an. Emperor Gaozu of Tang (Li Yuan) treated him with great courtesy. No one knows his final fate. At that time, the teachings of Dharma Master Daoji (name of a Dharma master) were very popular. Prior to this, Shramana Baozheng (name of a monk) vowed to build a hundred-zhang-high statue of Maitreya (Maitreya) at Puji Temple (name of a temple). After completing one ten-thousandth of the project, Baozheng passed away. The people requested Daoji to continue the work. Daoji dreamed of two lions continuously spitting out bright pearls, foretelling an endless stream of wealth and donations. So Daoji continued to build for ten years, and the carving and decoration were all completed. Monks, nuns and laypeople were all very happy. At the end of the Sui Dynasty, Yao Su (name of a person), the governor of Hedong, proposed that monks should go up to the city walls to defend it, and declared that anyone who dared to advise against it would be beheaded. Daoji then led Dao Xun (name of a person) up the steps and advised, 'The survival of the city depends on your strategy; the rise and fall of the world depends on your destiny. How can relying on three or five weak and timid monks help? In the past, the Han Dynasty respected the Four Hermits of Mount Shang (Shangshan Sihao), and the world was peaceful; the Wei Dynasty valued Ganmu (name of a virtuous person), and the whole country was well-governed. Now, detaining monks and making them serve in the military is against the natural order and invites the displeasure of the gods, which may bring ominous omens. I hope you will consider it deeply and not cause the city to collapse due to a moment of impulse, so as to be laughed at by the world.' Yao Su stared at him with wide eyes and said, 'This person is strange, his spirit is so strong!' So he gave up the idea and did not pursue the matter. Later, he repented to Daoji. But in the end, Yao Su was killed by the people of the city. Later, Daoji passed away in the tenth year of the Zhenguan era. Three days before his death, the temple bell stopped ringing (from the original biography). Guiyou Year (ninth year of Zhenguan) Shi Daobian (name of a monk) was well-versed in classics and history, and especially skilled in numerology. By observing the mountain terrain of temples, he could predict their rise and fall. He also went to various cemeteries to predict good and bad fortune. A layman asked him to choose a burial site. After surveying the mountains, Daobian pointed to a place and said, 'Burying the tomb here will bring abundant food and clothing, and great wealth. Dig three feet into the ground and you will find a liter of millet; dig another ten feet and you will find five-colored stones.' After digging, they indeed found these things. So they buried the tomb here. After a long time, this family was still very wealthy. Daobian could also calculate the stars. When he saw the time and month aligning with the Well constellation (Xingxiu), he told people to prepare for floods.

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果漢江大漲。襄邑將沒。預見之明。類若此云○釋惠恭。與同寺惠遠。相別三十年。遠因問曰。仁者無所得耶。恭曰。性暗無解。遠曰。可不誦一部經乎。恭曰。唯誦觀音普門經一卷。遠曰。皆能誦之。恭曰。無生輕慢。當爲誦一遍。遠笑曰。吾數講之矣。始欲鬧人耳乎。恭曰。但至心聽。乃結壇升高座。始發聲。異香滿房。及入文樂聲振空。雨華滿地。經訖華樂方歇。遠泣禮謝之(本傳)。

甲戌(十年)

神僧法喜。語默不常。然皆為吉兇之兆。煬帝幸維楊。聞其異召之。一日繞宮索羊頭。帝惡之。以付廷尉。禁衛嚴甚。喜日丐於市。飲食自若。有司以聞。帝命啟戶視之。唯見袈裟覆黃金骨。骨皆連鎖。遽以白帝。詔以香泥。樹骨塑之。是夕喜以泥像起行。言笑如故。遂釋其禁。及煬帝于江都遇弒。方悟喜索羊頭之驗云。后喜忽示疾。因置身簀上。下以熾炭炙之。數日半身紅爛乃示寂。葬之香山寺。后數歲有自海南歸者。見喜無恙。其人發冢視之。唯空棺焉。計是時喜已壽三百餘歲。

乙亥(十一)

釋真惠。初于蒲坂麻谷。創宇修禪。仁壽末。召住棲巖寺。大業初。絕粒餌黃菁。是年十月遷寂。臨終有異香蓮華來迎。曰吾生凈土矣(本傳)○釋法安。開皇中見晉王。便住慧日。王所游

【現代漢語翻譯】 現代漢語譯本：果漢江水大漲，襄邑（地名）將要被淹沒。預見事情的能力，大概就像這樣吧。這是記載釋惠恭的事蹟。他和同寺的惠遠分別了三十年。惠遠問他說：『仁者沒有什麼得悟嗎？』惠恭說：『我天性愚鈍，沒有領悟。』惠遠說：『何不誦讀一部經呢？』惠恭說：『只會誦《觀音普門經》一卷。』惠遠說：『大家都會誦。』惠恭說：『不要因為熟悉而輕慢，我當爲您誦讀一遍。』惠遠笑著說：『我已經講過很多遍了，現在才開始，是想吵鬧我的耳朵嗎？』惠恭說：『只要至誠地聽。』於是搭起法壇，登上高座，剛一發聲，奇異的香氣就充滿了房間，等到進入經文，美妙的音樂聲震動天空，落花鋪滿地面，誦經完畢，花和音樂才停止。』惠遠哭著向他行禮感謝。（出自本傳） 甲戌（十年） 神僧法喜，言語和沉默不合常理，然而都是吉兇的預兆。隋煬帝到維揚，聽說他的奇異之處就召見了他。一天，法喜在皇宮裡到處尋找羊頭，煬帝厭惡他，就把他交給廷尉，禁衛非常嚴密。法喜每天在市場上乞討，吃喝如常。有關部門把這件事報告給煬帝，煬帝命令打開門看看他，只見袈裟覆蓋著黃金骨，骨頭都用鎖鏈鎖著。有關部門趕緊把這件事報告給煬帝，煬帝下詔用香泥包裹骨頭，塑造他的像。當晚，法喜用泥像站起來行走，言談歡笑如往常一樣。於是就解除了對他的禁令。等到煬帝在江都遇弒，才明白法喜尋找羊頭的應驗。後來法喜忽然顯示疾病，於是躺在草蓆上，下面用熾熱的炭火烤他，幾天後半身燒得通紅潰爛，於是圓寂。埋葬在香山寺。幾年后，有從海南迴來的人，看見法喜安然無恙。那人挖開墳墓檢視，只有空棺材。估計這時法喜已經三百多歲了。 乙亥（十一） 釋真惠，起初在蒲坂麻谷，建立房屋修行禪定。仁壽末年，被召請到棲巖寺居住。大業初年，斷絕糧食，服用黃精。這年十月圓寂。臨終時有奇異的香氣和蓮花來迎接，說『我要往生凈土了』。（出自本傳）釋法安，開皇年間見到晉王，就住在慧日，晉王遊玩的地方。

【English Translation】 English version: The Han River rose greatly, and Xiangyi (place name) was about to be submerged. The ability to foresee things is probably like this. This records the deeds of Shi Huigong. He and Huiyuan of the same temple had been separated for thirty years. Huiyuan asked him, 'Have you, benevolent one, attained any enlightenment?' Huigong said, 'My nature is dull, and I have not understood.' Huiyuan said, 'Why not recite a scripture?' Huigong said, 'I only know how to recite one volume of the 'Universal Gate Chapter of Avalokiteśvara Sutra'.' Huiyuan said, 'Everyone can recite it.' Huigong said, 'Do not be disrespectful because of familiarity; I will recite it for you once.' Huiyuan laughed and said, 'I have lectured on it many times; are you just starting now to disturb my ears?' Huigong said, 'Just listen sincerely.' So he built an altar, ascended the high seat, and as soon as he began to speak, a strange fragrance filled the room. When he entered the scripture, wonderful music shook the sky, and falling flowers covered the ground. After the recitation was finished, the flowers and music stopped.' Huiyuan wept and bowed to thank him. (From the original biography) Jiaxu (Year 10) The divine monk Faxi's words and silence were inconsistent, but they were all omens of good and bad fortune. Emperor Yang of Sui went to Weiyang and summoned him after hearing of his strangeness. One day, Faxi searched for a sheep's head everywhere in the palace. Emperor Yang disliked him and handed him over to the Minister of Justice, and the guards were very strict. Faxi begged in the market every day, eating and drinking as usual. The relevant department reported this matter to Emperor Yang, who ordered the door to be opened to see him. Only a kasaya covering golden bones was seen, and the bones were all chained. The relevant department quickly reported this matter to Emperor Yang, who ordered the bones to be wrapped in fragrant mud and sculpted into his image. That night, Faxi stood up and walked with the mud statue, talking and laughing as usual. So the ban on him was lifted. When Emperor Yang was murdered in Jiangdu, he realized the fulfillment of Faxi's search for the sheep's head. Later, Faxi suddenly showed illness, so he lay on a straw mat and roasted him with hot charcoal underneath. After a few days, half of his body was burned red and festered, and then he passed away. He was buried in Xiangshan Temple. A few years later, someone who returned from Hainan saw Faxi safe and sound. That person dug up the grave to check, and there was only an empty coffin. It is estimated that Faxi was more than three hundred years old at this time. Yihai (Year 11) Shi Zhenhui initially built a house in Magu, Puban, to practice meditation. At the end of Renshou, he was summoned to live in Qiyan Temple. At the beginning of Daye, he cut off food and took Huangjing. He passed away in October of this year. When he was dying, strange fragrances and lotuses came to greet him, saying, 'I am going to be reborn in the Pure Land.' (From the original biography) Shi Fa'an saw Prince Jin during the Kaihuang period and lived in Huiri, where Prince Jin traveled.

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履。必赍隨從。及幸泰山。四顧無水。安以刀刺石。出泉供用。或當遭變。皆預避之。得無損敗。大業之始。帝彌重之。威轢王公。見皆屈膝。常侍三衛。奉之若神。是年春。無疾而化。壽九十八(本傳)○釋道愻。法道大行。王臣歸敬。因夜宿關首。其家有五男。見愻馬壯。欲私盜之。見數十雄人圍繞。眾乃退。又往還見。進退至五更天明。全不見人。知是神感。乃合面歸懺焉。

丙子(十二)

釋慧乘。于東都。圖畫龜茲國檀像一丈六尺。屢感禎瑞○釋慧祥。禪講精修。因食際口得舍利。不辨棄地。輒還在口。疑是真身。砧槌不碎。遂聲鐘告眾。放五色光。遠近嘆異。屠獵改業。市無肉肆。然祥日止一食。身長八尺。人皆怪仰云(本傳)○智越法師。初事智者。深達禪法。嘗誦法華。瓶水自盈。智者晦跡。臺山之眾。一囑於越。二十年間。恂恂善誘。四部歸崇。每於師忌。敕設千僧齋。越以衣資。充于大施。是年十一月。右脅而逝。

丁丑(十三年)(十一月恭帝改義寧元)

是年文中子王通卒。通嘗為中說其周公篇曰。詩書盛而秦世滅。非孔子之罪也。玄虛長而晉室亂。非老莊之罪也。齋戒修而梁國亡。非釋迦之罪也。易不云乎。茍非其人。道不虛行。或問。佛子曰聖人也。又曰。觀

【現代漢語翻譯】 現代漢語譯本： 履（姓名，不清楚具體指代何人）。總是攜帶隨從。曾經去泰山，四處沒有水。安用刀刺石，使泉水涌出以供使用。或者當遇到變故時，都能預先避開，從而免受損失。大業開始時，皇帝更加器重他，他的威勢壓倒了王公，王公們見到他都屈膝下拜。常侍和三衛，像對待神一樣侍奉他。這年春天，無疾而終，享年九十八歲（出自本傳）。

釋道愻（僧人名）。他的佛法廣為流傳，王公大臣都歸順敬仰他。一次夜晚借宿在關口，那家有五個兒子，看到道愻的馬很壯，想偷偷地盜走它。卻看到有幾十個雄壯的人圍繞著馬，眾人就退卻了。又多次前去檢視，一直到五更天亮，始終不見那些人。知道這是神靈的感應，於是都慚愧地前來懺悔。

丙子（隋朝年份，公元616年）

釋慧乘（僧人名）。在東都，繪製龜茲國檀像（檀木佛像）一丈六尺高，多次感應到吉祥的徵兆。

釋慧祥（僧人名）。精進地修習禪定和講經說法。一次在吃飯時，從口中得到舍利（佛教聖物）。不小心掉在地上，又撿回放入口中。懷疑這是真身舍利，用鐵錘敲打卻無法擊碎。於是敲鐘告知大眾，舍利放出五色光芒，遠近的人都驚歎奇異。屠夫和獵戶都改行，市場上沒有賣肉的店舖。然而慧祥每天只吃一頓飯，身高八尺，人們都感到奇怪和敬仰（出自本傳）。

智越法師（僧人名）。最初侍奉智者大師（佛教人物），深入地領悟了禪法。曾經誦讀《法華經》，瓶中的水自己滿了。智者大師圓寂后，天臺山的大眾，都託付給智越法師。二十年間，和藹地引導眾人，四部弟子都歸順崇敬他。每到智者大師的忌日，皇帝都下令設千僧齋。智越法師用自己的衣物和資財，全部用於大規模的佈施。這年十一月，右脅臥而逝世。

丁丑（隋朝年份，公元617年）（隋恭帝在十一月改年號為義寧元年）

這年文中子王通（儒家學者）去世。王通曾經為隋文帝講解《周公篇》，他說：『《詩經》、《尚書》興盛，但秦朝卻滅亡了，這不是孔子的罪過。玄學空談盛行，但晉朝卻發生動亂，這不是老子和莊子的罪過。齋戒修行盛行，但梁朝卻滅亡了，這不是釋迦牟尼的罪過。《易經》不是說過嗎？如果不是適當的人，道是不會白白施行的。』有人問：『佛是聖人嗎？』又說：『觀察……』

【English Translation】 English version: Lü (name, unclear who exactly it refers to). Always carried attendants. Once went to Mount Tai, and there was no water anywhere. An used a knife to pierce the stone, causing a spring to gush out for use. Or when encountering changes, he could avoid them in advance, thus avoiding losses. At the beginning of the great undertaking, the emperor valued him even more, and his power overwhelmed the princes, who all knelt down when they saw him. The attendants and the three guards served him like a god. In the spring of this year, he died without illness, at the age of ninety-eight (from the biography).

釋道愻 Shi Daoxuan (name of a monk). His Dharma was widely spread, and kings and ministers all submitted and respected him. Once, he stayed overnight at a pass, and the family there had five sons. Seeing that Daoxuan's horse was strong, they wanted to steal it secretly. But they saw dozens of strong men surrounding the horse, and the people retreated. They went to check again and again, until dawn at the fifth watch, but they never saw those people. Knowing that this was a divine response, they all came to repent with shame.

丙子 Bingzi (year in the Sui Dynasty, 616 AD)

釋慧乘 Shi Huicheng (name of a monk). In Dongdu, he painted a sandalwood statue of the Kingdom of Kucha one zhang and six chi tall, and repeatedly sensed auspicious omens.

釋慧祥 Shi Huixiang (name of a monk). He diligently practiced meditation and lectured on the scriptures. Once, while eating, he obtained a sarira (Buddhist relic) from his mouth. He accidentally dropped it on the ground, but picked it up and put it back in his mouth. Suspecting that it was a true body sarira, he hammered it with an iron hammer but could not break it. So he rang the bell to inform the public, and the sarira emitted five-colored light, which amazed people far and near. Butchers and hunters changed their professions, and there were no meat shops in the market. However, Huixiang only ate one meal a day and was eight chi tall, which made people feel strange and admire him (from the biography).

智越法師 Zhiyue Fashi (name of a monk). He initially served the Zhi Zhe Master (Buddhist figure), and deeply understood the Chan Dharma. He once recited the 《Lotus Sutra》, and the water in the bottle filled itself. After the Zhi Zhe Master passed away, the people of Mount Tiantai entrusted everything to Zhiyue Fashi. For twenty years, he kindly guided the people, and the fourfold assembly all submitted and revered him. Every year on the anniversary of the Zhi Zhe Master's death, the emperor ordered a thousand-monk feast to be held. Zhiyue Fashi used all his clothes and wealth for large-scale almsgiving. In November of this year, he passed away lying on his right side.

丁丑 Dingchou (year in the Sui Dynasty, 617 AD) (Emperor Gong of Sui changed the reign title to Yining in November)

In this year, Wenzhongzi Wang Tong (Confucian scholar) died. Wang Tong once explained the 《Duke of Zhou》 chapter to Emperor Wen of Sui, saying: 'The 《Book of Poetry》 and 《Book of Documents》 flourished, but the Qin Dynasty perished, which is not Confucius's fault. Metaphysical discussions flourished, but the Jin Dynasty was in turmoil, which is not Laozi and Zhuangzi's fault. Fasting and practicing flourished, but the Liang Dynasty perished, which is not Shakyamuni's fault. Does the 《Book of Changes》 not say? If it is not the right person, the Dao will not be practiced in vain.' Someone asked: 'Is the Buddha a sage?' And said: 'Observe...'

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皇極讜議。三教於是乎一矣○四祖道信大師。抵吉州。值群盜圍城。祖教合城人。念摩訶般若波羅蜜。時賊眾望城。有神兵。乃俱引去(五燈)○釋法進。初在益州。修水觀。家人見繩床有清水。以二石投之。是晚進覺背痛。家人云。曾投石於水。進令明日除之。及旦進入禪。家人還見清水。乃除其石。所苦即愈。自是習定。不出此山。八十年。開皇中。蜀王秀。臨益州。妃患心腹。諸治不損。使人兩度入山諸師。師堅不往。王大怒。自入山。將手加罪。既見進。不覺戰汗。王乃慇勤請行。進令王先行兩日。進一旦便至。徑入妃堂。見進流汗。自此即安。進即辭還山。王與妃見進足離地四五寸。是年正月示寂。戊寅(太業十四) (恭帝)(義寧二)(越王)(同改皇泰元) (五月唐)(改武德元)

達摩笈多。自初譯經。至是共出九部四十六卷。並文義顯暢。見行於世(釋教錄)○釋明恭。住鄭州會善寺。其力若神。曾山行見虎豬交鬥。豬漸不如。恭語虎曰。可放令去。虎不肯。恭以一手捉頭。一手撮尾。擲之山下。又以僧衣置磉下。僧怪之。恭笑為捧柱取衣。至是賊起抄掠。令其寺。辦數十人大豬食具。恭延賊食。賊讓恭先。恭乃餔餅數十。安豬啖之。須臾食盡。賊眾驚伏。恭召為護寺檀越。群賊許之

【現代漢語翻譯】 現代漢語譯本： 《皇極讜議》認為儒、釋、道三教由此歸於統一。 四祖道信大師到達吉州時，正值盜賊圍城。大師教全城人唸誦『摩訶般若波羅蜜』（偉大智慧的完成）。當時賊眾望向城內，看見有神兵顯現，於是都撤退了（出自《五燈會元》）。 釋法進最初在益州時，修習水觀。家人看見他的繩床上出現清水，就用兩塊石頭投向水中。當晚，法進感覺背痛。家人說，曾經向水中投擲石頭。法進讓他們第二天移開石頭。到了第二天，法進進入禪定，家人再次看見清水，於是移開了石頭，法進的疼痛立刻痊癒。從此以後，法進專心習定，不出此山八十年。隋朝開皇年間，蜀王楊秀來到益州，他的妃子患有心腹疾病，各種治療方法都沒有效果。楊秀派人兩次入山請法進，法進堅決不去。楊秀大怒，親自入山，想要用手加罪於法進。見到法進后，楊秀不由自主地戰慄出汗。楊秀於是慇勤地請求法進出山。法進讓楊秀先行兩天。法進一天之內就到了，直接進入妃子的寢堂。楊秀和妃子看見法進流汗，妃子的病從此就好了。法進隨即辭別返回山中。楊秀和妃子看見法進的腳離地四五寸。法進于當年正月示寂，時為戊寅年（隋煬帝大業十四年）（恭帝）（義寧二年）（越王）（一同改元皇泰）（五月唐）（改元武德）。 達摩笈多從開始翻譯佛經到此時，總共翻譯了九部四十六卷。這些佛經文義顯明流暢，在世間流傳（出自《釋教錄》）。 釋明恭住在鄭州會善寺，他的力氣非常大，好像有神力一樣。曾經在山中行走時，看見老虎和豬在搏鬥，豬漸漸不敵。明恭對老虎說：『可以放它走。』老虎不肯。明恭用一隻手抓住老虎的頭，一隻手抓住老虎的尾巴，把老虎扔到山下。他又把僧衣放在柱子下面，僧人感到奇怪。明恭笑著說這是爲了給柱子做墊子，方便取衣服。到了隋朝末年，盜賊四起，抄掠寺廟。明恭讓寺廟準備幾十個人吃的大豬的食物。明恭邀請盜賊吃飯，盜賊讓明恭先吃。明恭於是吃了數十個餅，然後像餵豬一樣喂盜賊吃。一會兒，食物就被吃光了。盜賊們驚恐地拜服。明恭召集他們作為護寺的檀越（施主），盜賊們答應了。

【English Translation】 English version: 'Huangji Dangyi' holds that Confucianism, Buddhism, and Taoism are thus unified. The Fourth Patriarch Daoxin arrived at Jizhou when the city was besieged by bandits. The Patriarch taught the people of the city to recite 'Mahaprajnaparamita' (the perfection of great wisdom). At that time, the bandits looked towards the city and saw divine soldiers appearing, so they all retreated (from 'Wudeng Huiyuan'). 釋法進 (Shi Fajin) initially practiced water contemplation in Yizhou. His family saw clear water appear on his rope bed and threw two stones into the water. That night, Fajin felt pain in his back. His family said that they had thrown stones into the water. Fajin told them to remove the stones the next day. The next day, Fajin entered meditation, and his family saw the clear water again, so they removed the stones, and Fajin's pain immediately healed. From then on, Fajin devoted himself to meditation and did not leave the mountain for eighty years. During the Kaihuang era of the Sui Dynasty, the Prince of Shu, Yang Xiu, came to Yizhou. His concubine suffered from heart and abdominal ailments, and various treatments were ineffective. Yang Xiu sent people into the mountain twice to invite Fajin, but Fajin firmly refused to go. Yang Xiu was furious and personally went into the mountain, intending to punish Fajin. Upon seeing Fajin, Yang Xiu involuntarily trembled and sweated. Yang Xiu then earnestly requested Fajin to come down the mountain. Fajin told Yang Xiu to go ahead for two days. Fajin arrived in one day and went directly into the concubine's chamber. Yang Xiu and the concubine saw Fajin sweating, and the concubine's illness was cured from then on. Fajin then bid farewell and returned to the mountain. Yang Xiu and the concubine saw Fajin's feet four or five inches off the ground. Fajin passed away in the first month of that year, which was the year of Wuyin (the fourteenth year of Emperor Yang of Sui's Daye reign) (Gongdi) (Yining 2nd year) (Prince Yue) (together changed to Huangtai 1st year) (May Tang) (changed to Wude 1st year). 達摩笈多 (Dharmagupta) translated a total of nine parts and forty-six volumes from the beginning of his translation of Buddhist scriptures to this point. These Buddhist scriptures are clear and fluent in meaning and are circulated in the world (from 'Shijiao Lu'). 釋明恭 (Shi Minggong) lived in Huishan Temple in Zhengzhou. His strength was very great, as if he had divine power. Once, while walking in the mountains, he saw a tiger and a pig fighting, and the pig was gradually losing. Minggong said to the tiger, 'You can let it go.' The tiger refused. Minggong grabbed the tiger's head with one hand and its tail with the other and threw it down the mountain. He also placed a monk's robe under the pillar base, and the monks were surprised. Minggong smiled and said that it was to cushion the pillar and make it easier to take the clothes. At the end of the Sui Dynasty, bandits rose up and plundered temples. Minggong asked the temple to prepare food for dozens of people to eat a large pig. Minggong invited the bandits to eat, and the bandits asked Minggong to eat first. Minggong then ate dozens of cakes and fed the bandits like feeding pigs. In a short while, the food was eaten up. The bandits were terrified and submitted. Minggong summoned them to be the temple's 'danapati' (benefactors), and the bandits agreed.

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。故隋唐交軍。其境絕賊往來。恭之力也(本傳)○五月。隋恭帝。遜位於唐王○隋二主三十七年。譯經道俗二十餘人。所出經論六百三十六卷。

歷代編年釋氏通鑑卷之六 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷第七

宋括山一庵釋　本覺　編集

明羼提居士　畢熙志　較訂

唐

姓李。都長安。傳二十一主。凡二百九十年。禪於後梁。

高祖神堯太武皇帝(淵)戊寅(武德元) (隋)(越王侗) (魏)(李密) (夏)(竇建德) (梁)(蕭銑) (涼)(李軌) (秦)(薛舉) (定揚)(劉武周) (吳)(李子通) (楚)(林士弘)

五月高祖即位。乃于朱雀門南衢之上。普建道場。設無遮大會○六月。命僧道各六十九人。于太極殿。七日行道。散席之日。設千僧齋(辨正論)○皇運之始。天步猶艱。薛舉直指于豳岐。王充擁甲于河洛。自余偏裨。蜂飛猬峙。國家守本。銳意誅除。然于佛教崇敬彌篤。雖末年順傅奕之請。下沙汰之詔。實志在護持。及建成之變。而即停其詔。初何傷焉(內典錄)。己卯(武德二) (鄭)(王世充殺侗僭位) (夏) (梁) (涼) (唐滅之) (梁王)(梁師

【現代漢語翻譯】 因此隋朝和唐朝交戰。境內沒有盜賊往來，這是恭的功勞啊（出自《本傳》）。 五月，隋恭帝將皇位禪讓給唐王。 隋朝兩位皇帝在位的三十七年間，翻譯佛經的僧人和俗人有二十餘人，翻譯出的經論共有六百三十六卷。

《歷代編年釋氏通鑑》卷之六 卍新續藏第 76 冊 No. 1516 《釋氏通鑑》

《歷代編年釋氏通鑑》卷第七

宋朝括山一庵的釋 本覺（法號）編輯

明朝羼提居士 畢熙志（人名）校訂

唐朝

姓李，都城在長安（今西安）。傳了二十一位皇帝，總共二百九十年。最後禪位於後梁。

高祖神堯太武皇帝（李淵）戊寅年（武德元年）（隋朝）（越王侗（隋朝皇帝）） （魏）（李密（瓦崗軍首領）） （夏）（竇建德（夏王）） （梁）（蕭銑（梁王）） （涼）（李軌（涼王）） （秦）（薛舉（秦王）） （定揚）（劉武周（定揚可汗）） （吳）（李子通（吳王）） （楚）（林士弘（楚王））

五月，高祖即位。于朱雀門南面的大道上，普遍建立道場，設定無遮大會。 六月，命令僧人和道士各六十九人，在太極殿，七日行道。散席之日，設定千僧齋（出自《辨正論》）。 皇朝開創之初，國家局勢仍然艱難。薛舉直接指向豳（bīn）岐（qí），王世充在黃河洛陽一帶擁兵自重。其餘偏將裨將，像蜂飛和箭簇一樣聚集。國家堅守根本，銳意誅除。然而對於佛教的崇敬更加深厚。雖然晚年順從傅奕（人名）的請求，下達了沙汰僧侶的詔令，實際上志在護持。等到建成（李建成）之變發生，就立即停止了那道詔令，這又有什麼損害呢（出自《內典錄》）。 己卯年（武德二年）（鄭）（王世充（鄭王）殺侗（隋恭帝）后僭位） （夏） （梁） （涼）（唐朝滅亡了涼） （梁王）（梁師

【English Translation】 Therefore, the Sui and Tang dynasties were at war. There were no bandits coming and going within the territory, which was Gong's achievement (from 'His Biography'). In May, Emperor Gong of the Sui Dynasty abdicated the throne to the King of Tang. During the thirty-seven years of the two emperors of the Sui Dynasty, more than twenty monks and laymen translated Buddhist scriptures, producing a total of six hundred and thirty-six volumes of scriptures and treatises.

Chronicle of Buddhist History Through the Dynasties, Volume 6 Supplement to the Buddhist Canon, Series 2, Volume 76, No. 1516, Chronicle of Buddhist History

Chronicle of Buddhist History Through the Dynasties, Volume 7

Compiled by Shi Benjue (Dharma name) of Yian Hermitage, Kuoshan, Song Dynasty

Collated by Chanti Layman Bi Xizhi (person's name), Ming Dynasty

Tang Dynasty

The surname was Li, and the capital was in Chang'an (present-day Xi'an). Twenty-one emperors reigned, for a total of two hundred and ninety years. Finally, the throne was abdicated to the Later Liang.

Emperor Gaozu Shenyao Taiwu (Li Yuan) Year of Wuyin (Wude 1st year) (Sui Dynasty) (Yue King Tong (Emperor of Sui Dynasty)) (Wei) (Li Mi (Leader of Wagang Army)) (Xia) (Dou Jiande (King of Xia)) (Liang) (Xiao Xian (King of Liang)) (Liang) (Li Gui (King of Liang)) (Qin) (Xue Ju (King of Qin)) (Dingyang) (Liu Wuzhou (Dingyang Qaghan)) (Wu) (Li Zitong (King of Wu)) (Chu) (Lin Shihong (King of Chu))

In May, Gaozu ascended the throne. He widely established monasteries on the main road south of Zhuque Gate and held an Unobstructed Great Assembly. In June, he ordered sixty-nine monks and sixty-nine Taoists to perform rituals in the Taiji Hall for seven days. On the day of dismissal, he held a Thousand Monks Offering (from 'Distinguishing Correct Views'). At the beginning of the imperial dynasty, the national situation was still difficult. Xue Ju directly pointed to Bin (bīn) and Qi (qí), and Wang Shichong held troops and acted independently in the area of the Yellow River and Luoyang. The remaining partial generals and adjutants gathered like swarming bees and arrow clusters. The country adhered to its foundation and was determined to eliminate them. However, the respect for Buddhism deepened even more. Although in his later years he complied with Fu Yi's (person's name) request and issued an edict to eliminate monks, his actual intention was to uphold it. When the Incident of Jiancheng (Li Jiancheng) occurred, he immediately stopped that edict, so what harm was there (from 'Records of Inner Canons'). Year of Jimao (Wude 2nd year) (Zheng) (Wang Shichong (King of Zheng) usurped the throne after killing Tong (Emperor Gong of Sui)) (Xia) (Liang) (Liang) (The Tang Dynasty destroyed Liang) (King of Liang) (Liang Shi

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都) (定揚) (吳) (楚)

四祖道信大師。說法于螺川(統紀)○鄭御史鄭颋。棄官為僧。世充怒而斬之。臨終詩曰。幻生還幻滅。大幻莫過身。安心自有處。求人無有人(僧傳)。庚辰(武德三) (鄭) (夏) (梁) (梁王) (滅定揚) (吳) (楚)

帝初造靈仙寺(庶子李百藥制碑)。又造會昌寺。勝業寺。慈悲寺。證果寺。集仙尼寺。造像書經備修凈福。又舍舊第。為興聖寺。并州造義興寺。並堂宇輪奐。像設嚴華。又為太祖元皇帝。元貞太后。造旃檀等身像三軀。于慈悲寺供養(辨正論)○帝制十大德。統舉僧尼。辛巳(武德四) (滅鄭) (滅夏) (滅梁) (梁王) (吳) (楚)

六月。有太史令傅弈。先是黃巾深忌佛法。上廢佛法事十有一條云。釋經誕妄。言妖事隱。損國破家。未聞益世。請胡佛邪教。退還天竺。凡是沙門。放歸桑梓。則還淳返樸。李孔之化行焉。疏奏。帝雖信佛。而無果斷。乃下詔問曰。棄父母之鬚髮。去君臣之章服。有何利益。幸請釋之。有釋法琳。即陳對曰。琳聞至道絕言。豈九流能辨。法身無像。非十翼所詮。但四趣茫茫。漂淪慾海。三界蠢蠢。顛墜邪山。諸子迷以自焚。凡夫溺而不出。大聖為之興世。至人所以降

【現代漢語翻譯】 現代漢語譯本： 都) (定揚) (吳) (楚)

四祖道信大師，在螺川說法（《統紀》記載）。鄭御史鄭颋，棄官出家為僧。王世充大怒，將他斬殺。臨終時作詩說：『幻生還幻滅，大幻莫過身。安心自有處，求人無有人。』（《僧傳》記載）。庚辰年（武德三年）。(鄭) (夏) (梁) (梁王) (滅定揚) (吳) (楚)

唐高祖最初建造靈仙寺（庶子李百藥撰寫碑文）。又建造會昌寺、勝業寺、慈悲寺、證果寺、集仙尼寺，建造佛像、書寫經書，廣修凈福。又將舊宅舍出，改為興聖寺。在并州建造義興寺，殿堂房屋高大華美，佛像陳設莊嚴華麗。又為太祖元皇帝、元貞太后，建造旃檀等身像三尊，在慈悲寺供養（《辨正論》記載）。唐高祖制定十大德，統領管理僧尼。辛巳年（武德四年）。(滅鄭) (滅夏) (滅梁) (梁王) (吳) (楚)

六月，有太史令傅奕。此前，傅奕深切憎惡佛法，上奏廢除佛法的十一條款，說：『釋迦牟尼的經典荒誕虛妄，言語妖邪隱晦，損害國家，破壞家庭，沒聽說過對世間有什麼益處。請將胡人的佛教邪教，退還到天竺（古印度）。凡是沙門（出家僧人），放他們迴歸故鄉，這樣就能恢復淳樸的風氣，李悝、孔子的教化就能推行了。』奏疏呈上后，唐高祖雖然信奉佛教，但沒有果斷的決斷，於是下詔詢問說：『拋棄父母的鬚髮，去掉君臣的章服，有什麼利益呢？希望你們解釋一下。』有釋法琳，於是陳述回答說：『我聽說至高的道理無法用言語表達，哪裡是九流之士能夠辨明的？法身沒有形象，不是《十翼》（《易經》）所能詮釋的。只是四趣（地獄、餓鬼、畜生、阿修羅）茫茫無邊，眾生漂流沉淪在慾望的海洋中，三界（欲界、色界、無色界）蠢蠢欲動，顛倒墜落在邪惡的山中。諸子（眾生）迷惑而自焚，凡夫沉溺而不能自拔。大聖（佛）因此而出現於世，至人（聖人）因此而降臨人間。

【English Translation】 English version: (Du) (Ding Yang) (Wu) (Chu)

The Fourth Patriarch, Great Master Daoxin, preached the Dharma at Luochuan (recorded in 'Tong Ji'). Zheng Ting, a censor, abandoned his official position to become a monk. Wang Shichong was furious and had him executed. On his deathbed, he composed a poem: 'Illusory birth returns to illusory extinction; no illusion is greater than the body. There is a place for settling the mind; seeking help from others, there is no one.' (recorded in 'Biographies of Monks'). Gengchen year (Wude 3rd year). (Zheng) (Xia) (Liang) (King Liang) (Extinguish Ding Yang) (Wu) (Chu)

Emperor Gaozu initially built Lingxian Temple (with an inscription written by the vice minister Li Baiyao). He also built Huichang Temple, Shengye Temple, Cibei Temple, Zhengguo Temple, and Jixian Nunnery, constructing Buddha statues, writing scriptures, and extensively cultivating pure blessings. He also donated his old residence to become Xingsheng Temple. In Bingzhou, he built Yixing Temple, with magnificent halls and buildings, and solemn and beautiful Buddha images and decorations. He also commissioned three sandalwood life-size statues for Emperor Taizu Yuan and Empress Yuanzhen, which were enshrined in Cibei Temple (recorded in 'Bian Zheng Lun'). Emperor Gaozu established the Ten Virtuous Monks to govern the Sangha. Xinsi year (Wude 4th year). (Extinguish Zheng) (Extinguish Xia) (Extinguish Liang) (King Liang) (Wu) (Chu)

In June, there was the Grand Astrologer Fu Yi. Previously, Fu Yi deeply resented Buddhism and submitted eleven articles to abolish Buddhism, saying: 'The scriptures of Shakyamuni are absurd and false, the words are demonic and obscure, harming the country and destroying families, and I have not heard of any benefit to the world. Please return the barbarian Buddhist heresy to Tianzhu (ancient India). All Shramanas (ordained monks) should be released to return to their hometowns, so that pure customs can be restored, and the teachings of Li Kui and Confucius can be implemented.' After the memorial was presented, Emperor Gaozu, although believing in Buddhism, did not make a decisive decision, so he issued an edict asking: 'Abandoning the hair of parents and removing the robes of rulers and ministers, what benefit is there? I hope you can explain it.' There was Shi Falin, who then stated in response: 'I have heard that the supreme truth cannot be expressed in words, how can it be discerned by the Nine Schools? The Dharma body has no form, it cannot be interpreted by the Ten Wings (I Ching). It is only that the four realms (hell, hungry ghosts, animals, asuras) are vast and boundless, and sentient beings drift and sink in the ocean of desire, the three realms (desire realm, form realm, formless realm) are restless, falling upside down in the evil mountains. The sons (sentient beings) are deluded and burn themselves, ordinary people are drowning and cannot escape. The Great Sage (Buddha) therefore appears in the world, and the Perfected One (sage) therefore descends into the world.'

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靈。遂開解脫之門。示以安隱之路。中天王種。辭恩愛以出家。東夏貴游。厭榮華而入道。於是毀形以成其志。故棄鬚髮美容。變俗以會其道。故去君臣華服。雖形闕奉親。而內懷其孝。禮乖事主。而心戢其恩。澤被冤親。以成大順。祐沾幽顯。豈拘小違。上智之人。依佛語故為益。下凡之類。背聖教故為損。此其大略也。傅氏所奏。有司不行。弈乃多寫表狀。流佈遠近。琳乃著破邪論二卷。用擬傅詞。盡析其謬。朝野咸誦之。琳又上啟儲后諸王及公卿侯伯等。故弈奏狀因之遂寢(釋教錄)。壬午(武德五) (滅梁) (滅楚) (漢東)(劉黑闥) (吳)

釋法運。常修禪觀。誦七佛咒。救護皆應。社廟鬼神。悉參歸戒。至是化往(本傳)○李大安。被殺死。夢佛像摩其刀瘡。即獲復生(珠林)。癸未(武德六) (漢)(高□道) (吳)(杜伏威)

時釋慧琳。言事多驗。常供養塑像。忽生須三十六。曾為人咒病得差。病者令女赍裙以施。女留衣而送直。琳遙見曰。但將裙來。我不要錢。女驚其聖(僧傳)。甲申(武德七) (滅漢) (滅吳)　　(天下一統)

四祖遷住淮西破頭山。攝五祖弘忍出家。初有道者。在蘄州西山栽松。四祖曰。吾欲傳法。汝已年邁。汝若再來。吾

【現代漢語翻譯】 現代漢語譯本：於是開啟了解脫之門，向人們展示安穩的道路。原本是中天竺的王子，捨棄了恩愛而出家；原本是東土的貴族子弟，厭倦了榮華富貴而入佛門。因此，他們剃除頭發來成就自己的志向，所以捨棄了鬚髮和俊美的容貌；改變世俗的裝束來契合佛道，所以脫去了君臣的華麗服飾。雖然外表上有所缺失而不能奉養父母，但內心卻懷著孝道；雖然禮節上有所違背而不能侍奉君主，但內心卻抑制著感恩之情。將恩澤施予冤家和親人，以成就大順；將福佑施予陰間和陽間，哪裡會拘泥於小的違逆呢？具有上等智慧的人，因為遵循佛的教誨而得到利益；下等凡夫俗子，因為背離聖人的教導而遭受損害。這大概就是事情的梗概了。傅奕（人名）的奏章，有關部門沒有執行。傅奕於是大量抄寫表狀，廣泛傳播到各地。慧琳（人名）於是撰寫了《破邪論》二卷，用來反駁傅奕的言論，徹底分析其中的謬誤，朝廷內外都傳誦它。慧琳又上書給太子、諸位王爺以及公卿侯伯等，因此傅奕的奏章最終被擱置。（出自《釋教錄》）壬午年（武德五年）(滅梁)(滅楚)(漢東)(劉黑闥)(吳) 釋法運（人名）。經常修習禪觀，誦持《七佛咒》，救助他人都能應驗。地方的社廟鬼神，都來參加皈依受戒。到這時圓寂往生。（出自《本傳》）李大安（人名）。被殺死後，夢見佛像摩挲他的刀傷，隨即得以復生。（出自《珠林》）癸未年（武德六年）(漢)(高開道)(吳)(杜伏威) 當時釋慧琳（人名），所說的事情大多應驗。經常供養一尊塑像，忽然長出三十六根鬍鬚。曾經為人唸咒治病得以痊癒，病人讓女兒拿著裙子來佈施。女兒留下衣服而送來錢財。慧琳遠遠地看見說：『只要把裙子拿來，我不要錢。』女兒驚異於他的聖明。（出自《僧傳》）甲申年（武德七年）(滅漢)(滅吳) (天下一統) 四祖（指道信）遷居到淮西破頭山，收攝五祖弘忍（人名）出家。當初有位道士，在蘄州西山種植松樹。四祖說：『我想要傳授佛法，你已經年老。你如果再來，我

【English Translation】 English version: Thus, he opened the gate of liberation and showed people the path of peace and security. Originally a prince of Central India (中天王種), he renounced love and affection to become a monk; originally a noble youth of the Eastern Land (東夏貴游), he grew weary of glory and wealth and entered the Buddhist path. Therefore, they shaved their heads to fulfill their aspirations, thus abandoning their hair and handsome appearances; they changed their worldly attire to accord with the Buddhist path, thus removing the splendid robes of rulers and ministers. Although there was a deficiency in appearance, preventing them from serving their parents, they cherished filial piety in their hearts; although there was a breach of etiquette, preventing them from serving their lord, they restrained their gratitude in their hearts. They extended grace to enemies and relatives alike, to achieve great harmony; they bestowed blessings upon the visible and the invisible realms, how could they be constrained by minor transgressions? People of superior wisdom benefit from following the Buddha's words; inferior common people suffer from turning their backs on the teachings of the sages. This is the general outline of the matter. Fu Yi's (傅奕) (personal name) memorial was not acted upon by the relevant authorities. Fu Yi then extensively copied the memorials and spread them far and wide. Hui Lin (慧琳) (personal name) then wrote two volumes of 'Treatise on Destroying Heresy' (破邪論), to refute Fu Yi's arguments, thoroughly analyzing their fallacies, which were recited throughout the court and the countryside. Hui Lin also submitted a memorial to the Crown Prince, various princes, and dukes and marquises, etc., and as a result, Fu Yi's memorial was eventually shelved. (From 'Records of Buddhist Teachings' (釋教錄)) Renwu Year (Wude 5th year) (滅梁) (Extinguished Liang), (滅楚) (Extinguished Chu), (漢東) (Eastern Han), (劉黑闥) (Liu Hei Ta), (吳) (Wu) The monk Fa Yun (釋法運) (personal name) constantly practiced meditation and contemplation, recited the 'Seven Buddhas Mantra' (七佛咒), and his rescues were always effective. The local community temple ghosts and spirits all came to participate in taking refuge and receiving precepts. At this time, he passed away and was reborn. (From 'Original Biography' (本傳)) Li Da'an (李大安) (personal name) was killed, and dreamed of a Buddha statue stroking his knife wound, and immediately recovered and was reborn. (From 'Pearl Forest' (珠林)) Guiwei Year (Wude 6th year) (漢) (Han), (高開道) (Gao Kai Dao), (吳) (Wu), (杜伏威) (Du Fu Wei) At that time, the monk Hui Lin (釋慧琳) (personal name), often spoke of things that were mostly verified. He often made offerings to a sculpted statue, which suddenly grew thirty-six whiskers. He once cured a disease for someone by chanting a mantra, and the patient had his daughter bring a skirt to donate. The daughter left the clothes and sent money instead. Hui Lin saw from afar and said, 'Just bring the skirt, I don't want the money.' The daughter was amazed at his holiness. (From 'Biographies of Monks' (僧傳)) Jiashen Year (Wude 7th year) (滅漢) (Extinguished Han), (滅吳) (Extinguished Wu) (天下一統) (The world is unified) The Fourth Patriarch (四祖) (referring to Daoxin) moved to Potou Mountain (破頭山) in Huaixi, and took in the Fifth Patriarch Hongren (弘忍) (personal name) to become a monk. Initially, there was a Taoist priest who was planting pine trees on the West Mountain (西山) in Qizhou. The Fourth Patriarch said, 'I want to transmit the Dharma, but you are already old. If you come again,

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尚遲汝。道者遂諾。乃往黃梅縣。周家女子託生。女子初在溪畔浣衣。道者告欲寄寓。女有許諾之意。歸而有孕。父母惡而逐之。女無所歸。傭紡里中。已而生一子。以為不祥。因拋於水中。明日見之。溯流而上。遂舉養之。隨母乞食。至七歲。四祖出逢之。喜而問曰。子何姓。曰姓即有。不是常姓。曰是何姓。曰是佛性。曰汝無姓邪。曰性空故。祖知其不昧。乃求于其母。攜歸出家(五燈)○禪師僧定卒。師初感風癘。禪坐數年。所苦忽消。身首圓凈。眉長數寸。乃成奇相(本傳)。

乙酉(武德八)

二月。帝釋奠於國學堂。置三座擬敘三宗。召三教學者雲集。釋慧乘登座。高張義網。王臣悅服。又道士言。道能生佛。佛由道成。乘曰。佛出周初。聃生週末。相去三十許王。所經三百餘載。豈有昭王時佛。而退求敬王時道哉。道士曰。靈寶經。有太上大道。先天地生。鬱勃洞虛之中。煒燁玉清之上。是佛之師也。乘曰。五帝之前。未聞天尊之道。三王之季。始有老聃之名。漢景已還。方興道學。窮今討古。道者為誰。案周易一陰一陽之謂道。此理數之道。何能生佛。豈有頭戴金冠。身披黃褐。𩯭垂紫發。手執玉璋。別號天尊。居大羅之上。獨名大道。治玉京之中。山海之所未詳。經史之所不載。大羅

【現代漢語翻譯】 現代漢語譯本： 尚不遲。那位得道之人答應了。於是前往黃梅縣，投胎于周家女子。女子最初在溪邊洗衣，得道之人告訴她想寄宿。女子有答應的意思，後來就懷孕了。父母厭惡她，就把她趕走了。女子無處可去，就在村裡替人紡紗。不久生了一個兒子，認為是不祥之兆，於是把他扔到水裡。第二天去看，發現孩子逆流而上，於是就抱起來撫養他。跟著母親乞討為生，到七歲時，四祖（道信，禪宗四祖）出來遇到了他，很高興地問：『你姓什麼？』回答說：『姓是有的，但不是普通的姓。』四祖問：『是什麼姓？』回答說：『是佛性。』四祖問：『你沒有姓嗎？』回答說：『性本是空的，所以沒有姓。』四祖知道他不糊塗，於是請求他的母親，帶他回去出家。（《五燈會元》） 有位禪師僧定去世了。這位禪師最初得了風病，禪坐了幾年，所受的痛苦忽然消失了，身體和頭都變得圓潤潔凈，眉毛長了好幾寸，於是成就了奇異的相貌。（《本傳》）。

乙酉年（武德八年）

二月，皇帝在國學堂舉行釋奠禮，設定三個座位來比擬敘述三宗（儒、釋、道）。召集三教學者雲集。釋慧乘登上座位，高舉義理之網，王公大臣都悅服。又有道士說：『道能生佛，佛由道成。』慧乘說：『佛出現在周朝初期，老聃生在周朝末期，相隔三十多年，所經歷的三百多年，難道有昭王時的佛，而退而求敬王時的道嗎？』道士說：『《靈寶經》有太上大道，先天地而生，在鬱勃洞虛之中，在煒燁玉清之上，是佛的老師。』慧乘說：『五帝之前，沒有聽說過天尊的道，三王之末，才有了老聃的名字，漢景帝以後，才興起道學。窮究古今，道者是誰？按照《周易》一陰一陽叫做道，這是理數之道，怎麼能生佛？難道有頭戴金冠，身披黃褐，鬢角垂著紫發，手執玉璋，別號天尊，居住在大羅之上，獨自名為大道，治理玉京之中，山海經所沒有詳細記載，經史所沒有記載的大羅天嗎？』

【English Translation】 English version: It's not too late. The enlightened one agreed. Then he went to Huangmei County and was reborn as a daughter of the Zhou family. The woman was initially washing clothes by the stream when the enlightened one told her that he wanted to lodge there. The woman seemed to agree, and later she became pregnant. Her parents disliked her and drove her away. The woman had nowhere to go, so she spun yarn for people in the village. Soon she gave birth to a son, whom she considered inauspicious, so she threw him into the water. The next day, she went to check and found the child floating upstream, so she picked him up and raised him. He begged for food with his mother until he was seven years old. The Fourth Patriarch (Daoxin, the Fourth Patriarch of Zen) came out and met him, and was very happy and asked: 'What is your surname?' He replied: 'I have a surname, but it is not a common surname.' The Fourth Patriarch asked: 'What is your surname?' He replied: 'It is Buddha-nature.' The Fourth Patriarch asked: 'Do you have no surname?' He replied: 'Because nature is empty, I have no surname.' The Fourth Patriarch knew that he was not confused, so he asked his mother to take him back to become a monk. (From 'Wudeng Huiyuan') A Zen master, Seng Ding, passed away. This Zen master initially contracted a wind disease and sat in meditation for several years. The suffering he endured suddenly disappeared, and his body and head became round and clean, and his eyebrows grew several inches long, thus achieving a strange appearance. (From 'Ben Zhuan').

Year Yiyou (Wude 8th year)

In February, the emperor held a Shi Dian ceremony at the National Academy, setting up three seats to represent the three schools (Confucianism, Buddhism, and Taoism). Scholars from the three schools were summoned to gather. Shi Huicheng ascended to the seat, raised the net of righteousness high, and the princes and ministers were pleased. Then a Taoist priest said: 'Tao can generate Buddha, Buddha is formed by Tao.' Huicheng said: 'Buddha appeared in the early Zhou Dynasty, and Lao Dan was born in the late Zhou Dynasty, more than thirty years apart, and more than three hundred years passed. Could there be a Buddha in the time of King Zhao, and retreat to seek the Tao in the time of King Jing?' The Taoist priest said: 'The Lingbao Scripture has the Supreme Great Tao, which was born before heaven and earth, in the lush and empty void, above the bright and jade-clear, and is the teacher of Buddha.' Huicheng said: 'Before the Five Emperors, the Tao of the Heavenly Venerable had not been heard. At the end of the Three Kings, the name of Lao Dan appeared. After Emperor Jing of the Han Dynasty, Taoism began to flourish. Investigating the past and present, who is the Taoist? According to the Book of Changes, one yin and one yang is called Tao. This is the Tao of reason and number. How can it generate Buddha? Could there be someone wearing a golden crown, wearing yellow and brown clothes, with purple hair hanging from his temples, holding a jade tablet, with the alias Heavenly Venerable, living above Da Luo, uniquely named Great Tao, governing in Yujing, Da Luo which is not detailed in the Classic of Mountains and Seas, and not recorded in the classics and history?'

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既烏有之說。玉京本亡是之談。謬之甚矣。言畢下座。舉朝屬目。道士一眾。默然而退(舊史及僧傳)。

丙戌(武德九)

傅氏毀佛不愜其情。重施密譖。構扇黃巾。用為黨類。道士李仲卿。上十異九迷論。道士劉進喜。上顯正論。皆貶量佛聖。眩惑君心。至是弈前後七上疏。請除釋氏。帝春秋高。而優柔無斷。四月帝以其疏。付群臣雜議。大臣皆言。佛法興自累朝。弘善遏惡。冥助國家。理無廢棄。獨太僕卿張道源附奕。稱其奏合理。宰相蕭瑀。庭斥奕曰。佛聖人也。奕為此議非聖人者無法。請置嚴刑。奕曰。禮本於事親。佛逾城出家。逃背其父。瑀非出于空桑。而返尊無父之教。臣聞非孝者無親。瑀之謂矣。瑀合掌曰。地獄正為此人設也(唐史)○帝復以奕疏。頒示諸僧。時釋明概。乃作決破傅奕謗佛毀僧事八條。釋法琳。又著十喻九箴。破李仲卿十異九迷之謬。門下典儀李師政。著內德論三篇。皆陳佛化之益○時傅奕云云未決。及諸僧著論。合李黃門內德論。同進于朝。帝由是悟。奕等譽道毀佛。為協私大臣。不獲已。遂兼汰二教之濫者。而見施行焉○五月辛巳。詔曰。釋迦闡教清凈為先。遠離塵垢。除去貪慾。所以弘宣勝業。修植善根。開導愚迷。津樑庶品。是以敷演經教。撿括學徒。調伏身

【現代漢語翻譯】 現代漢語譯本：這種說法簡直是無稽之談。說玉皇大帝根本不存在，更是荒謬至極。說完，傅奕便走下座位，滿朝文武都注視著他。那些道士們，則都默默地退了下去（出自舊史及僧傳）。

武德九年（丙戌年）

傅奕因為之前毀佛沒有達到他的目的，再次暗中進讒言，勾結煽動黃巾道士，把他們作為自己的黨羽。道士李仲卿，上奏《十異九迷論》，道士劉進喜，上奏《顯正論》，都貶低佛的聖潔，迷惑皇帝的心。到這時，傅奕前後七次上書，請求剷除佛教。皇帝年事已高，優柔寡斷。四月，皇帝把傅奕的奏疏交給群臣討論。大臣們都說，佛法興起於前朝，弘揚善良，遏制邪惡，暗中幫助國家，沒有理由廢除。只有太僕卿張道源附和傅奕，稱他的奏疏合情合理。宰相蕭瑀，在朝廷上斥責傅奕說：『佛是聖人啊！傅奕提出這種議論，是沒有把聖人放在眼裡，應該處以嚴刑。』傅奕說：『禮的根本在於孝順父母，佛卻拋棄父母出家，違背了孝道。蕭瑀不是從空桑出生，卻反而尊崇這種不孝的教義。我聽說不孝的人沒有親情，說的就是蕭瑀這樣的人！』蕭瑀合掌說：『地獄正是為這種人準備的！』（出自《唐史》）皇帝又把傅奕的奏疏，頒佈給各位僧人。當時釋明概，於是寫了《決破傅奕謗佛毀僧事八條》。釋法琳，又寫了《十喻九箴》，駁斥李仲卿《十異九迷》的謬論。門下典儀李師政，寫了《內德論》三篇，都陳述了佛法的益處。當時傅奕的奏疏還沒有最終決定。等到各位僧人的論著，連同李黃門的《內德論》，一同呈獻給朝廷，皇帝因此醒悟，認為傅奕等人讚揚道教、詆譭佛教，是爲了迎合那些有私心的大臣。不得已，於是同時淘汰了道教和佛教中濫竽充數的人，並開始施行。

五月辛巳日，皇帝下詔說：『釋迦牟尼闡揚教義，以清凈為先，遠離塵世的污垢，除去貪婪的慾望，所以能夠弘揚偉大的事業，修植善良的根本，開導愚昧的迷惑，成為普度眾生的橋樑。因此要廣泛宣揚經書教義，檢查約束學徒，調伏身心。』

【English Translation】 English version: Such a statement is utterly unfounded. To say that the Jade Emperor (Yu Jing) never existed is even more absurd. After speaking, Fu Yi stepped down from his seat, and the entire court watched him. The Daoists, on the other hand, silently retreated (from the Old History and Biographies of Monks).

Year Bingxu (Wude 9th year)

Fu Yi, dissatisfied with his previous attempts to defame Buddhism, secretly slandered again, colluding with and inciting the Yellow Turban Daoists, using them as his allies. The Daoist Li Zhongqing submitted 'Ten Heterodoxies and Nine Confusions,' and the Daoist Liu Jinxi submitted 'Treatise on Manifesting the Correct,' both of which denigrated the holiness of the Buddha and confused the emperor's mind. By this time, Fu Yi had submitted memorials seven times, requesting the eradication of Buddhism. The emperor, being old and indecisive, in April, submitted Fu Yi's memorial to the court for discussion. The ministers all said that Buddhism had flourished since previous dynasties, promoting goodness and curbing evil, secretly assisting the country, and there was no reason to abolish it. Only Zhang Daoyuan, the Vice Minister of the Court of Imperial Stud, echoed Fu Yi, saying that his memorial was reasonable. Prime Minister Xiao Yu rebuked Fu Yi in court, saying, 'The Buddha is a sage! Fu Yi's proposal shows disrespect for sages and should be severely punished.' Fu Yi said, 'The foundation of propriety lies in filial piety, but the Buddha abandoned his parents to become a monk, betraying filial duty. Xiao Yu was not born from a mulberry tree (referencing a legend of unusual birth), yet he reveres this unfilial teaching. I have heard that those who are unfilial have no affection, and that is what Xiao Yu is like!' Xiao Yu clasped his hands and said, 'Hell is prepared for such a person!' (from the History of the Tang Dynasty) The emperor then distributed Fu Yi's memorial to the monks. At that time, Shi Minggai wrote 'Eight Articles to Refute Fu Yi's Slander of the Buddha and Defamation of Monks.' Shi Falin also wrote 'Ten Metaphors and Nine Admonitions,' refuting Li Zhongqing's fallacies of 'Ten Heterodoxies and Nine Confusions.' Li Shizheng, a clerk in the Department of State Affairs, wrote three chapters of 'Treatise on Inner Virtue,' all of which described the benefits of Buddhism. At that time, Fu Yi's memorial had not yet been decided. When the monks' treatises, along with Li Huangmen's 'Treatise on Inner Virtue,' were presented to the court, the emperor realized that Fu Yi and others were praising Daoism and defaming Buddhism to curry favor with selfish ministers. Reluctantly, he eliminated those who were unqualified in both Daoism and Buddhism and began to implement the changes.

On the Xin Si day of the fifth month, the emperor issued an edict saying, 'Sakyamuni (Shijia) expounded the teachings, prioritizing purity, staying away from worldly defilements, and eliminating greedy desires, so as to promote great undertakings, cultivate the roots of goodness, enlighten the ignorant, and become a bridge for all beings. Therefore, we must widely propagate the scriptures and teachings, examine and restrain the disciples, and regulate the body and mind.'

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心。舍諸染著。自大覺遷謝。道法流行。末代陵遲。漸以虧濫。乃有猥賤之侶。規自尊高。游墮之民。茍避徭役。妄為剃落。托號出家。嗜慾無厭。營求不已。事同編戶。跡等齊人。進違戒律之文。退無禮典之訓。每罹憲網。自蹈重刑。瀆玷真如。虧損妙法。譬夫稂莠有穢嘉苗。類若淤泥泥乎清水。又伽藍之地。本曰凈居。近代以來。多立寺舍。不求閑曠之地。唯趨喧雜之方。徒長輕薄之心。有虧崇敬之義。且老氏垂化。本貴沖虛。養志無為。遺情物外。全真守一。是謂玄門。驅馳世務。尤乖宗旨。朕膺期御宇。興隆教法。志思利益。情在護持。欲使玉石區分。薰蕕有辨。長存妙道。永固福田。正本澄源。宜從沙汰。諸僧尼道士女冠。有精勤練行。守戒律者。並令就大寺觀居止。供給衣食。不令乏短。其不能精進無行業。弗堪供養者。悉令罷道。各還桑梓。所司明為條式。務依教法。違制之坐。悉宜停斷。京城留寺三所。觀二所。其餘天下諸州。各留一所。余悉毀之○六月四日庚申。秦王世民。以府兵平內難。高祖乃以秦王。為皇太子。付以軍國政事。癸亥大赦天下。停前沙汰二教詔○八月甲子。高祖遜於位。稱太上。皇太子即位。是為太宗(舊唐史○僧祖琇論曰。傅弈毀黷釋氏之疏。當時正議大臣皆鄙其說。獨內官

【現代漢語翻譯】 現代漢語譯本： 心，要捨棄各種染著（指被世俗慾望所污染的狀態）。自從偉大的覺悟者（指佛陀）逝世后，佛法雖然流傳，但末世逐漸衰敗，慢慢地變得殘缺不全。於是出現了一些卑賤的人，妄圖抬高自己；一些逃避徭役的遊民，隨便剃度出家，假託出家的名義，貪得無厭，營求不止，所作所為與普通百姓無異，行為舉止與一般人相同。他們進則違背戒律的條文，退則沒有禮儀規範的教導。常常觸犯法律，自蹈刑罰，玷污了真如（指佛教的真理），損害了妙法（指佛法的精妙之處）。這就像雜草莠草混雜在嘉禾良苗中，又像污泥玷污了清水一樣。而且，伽藍（指寺廟）之地，本來是清凈的居所。近代以來，大多建立寺廟，不尋求清靜空曠的地方，只追求喧鬧雜亂的場所，只會增長輕浮淺薄的心，有損崇敬的意義。況且老子（指道教創始人）垂教化世，本來就注重虛靜無為，涵養心志，使情感超脫於世俗之外，保全真性，堅守本一，這就是所謂的玄門（指道教）。奔波於世俗事務，尤其違背了道教的宗旨。我（指皇帝）承天命治理天下，興隆佛教和道教，心懷利益眾生的想法，一心護持佛法和道法，想要使玉和石頭區分開來，香草和臭草有所辨別，使妙道長存，使福田永固，端正根本，澄清源頭，應該從整頓僧尼道士入手。對於那些精勤修行，遵守戒律的僧尼道士女冠，都讓他們到大的寺廟道觀居住，供給衣食，不讓他們缺乏。對於那些不能精進修行，沒有德行，不堪供養的人，全部勒令還俗，各自回到家鄉。有關部門要明確制定條文，務必依據佛教和道教的教法。違背制度的，都要停止懲處。京城保留寺廟三所，道觀二所，其餘天下各州，各保留一所，其餘全部拆毀。六月四日庚申，秦王世民（李世民）用府兵平定了內亂，高祖（李淵）於是立秦王為皇太子，把軍國政事交給他處理。癸亥日，大赦天下，停止之前整頓佛教和道教的詔令。八月甲子日，高祖退位，稱太上皇，皇太子即位，這就是太宗（李世民）。（《舊唐書》記載，僧人祖琇評論說，傅弈（唐朝官員，主張廢佛）詆譭佛教的奏疏，當時正直的大臣都鄙視他的說法，只有內官 English version: The mind must relinquish all attachments (referring to the state of being polluted by worldly desires). Since the passing of the great enlightened one (referring to the Buddha), although the Dharma has been propagated, the latter days have gradually declined, slowly becoming incomplete. Consequently, some base individuals have emerged, attempting to elevate themselves; some vagrants evading corvée labor have casually taken tonsure and become monks, falsely claiming the name of renouncing the world, insatiably greedy, seeking without end, their actions no different from ordinary people, their behavior the same as commoners. They advance by violating the precepts of the monastic code, and retreat without the guidance of proper etiquette. They often transgress the law, bringing severe punishment upon themselves, defiling the True Thusness (referring to the truth of Buddhism), and damaging the Wonderful Dharma (referring to the essence of the Buddha's teachings). This is like weeds mixed among the fine crops, or like mud soiling clear water. Moreover, the land of the Sangharama (referring to monasteries) was originally a pure dwelling place. In recent times, many temples have been built, not seeking quiet and spacious places, but only pursuing noisy and chaotic locations, only increasing frivolous and shallow minds, and diminishing the meaning of reverence. Furthermore, Lao Tzu (referring to the founder of Taoism), in imparting his teachings to the world, originally valued emptiness and non-action, cultivating the mind and will, freeing emotions from worldly things, preserving true nature, and upholding oneness, which is called the Mysterious Gate (referring to Taoism). Rushing about in worldly affairs especially violates the tenets of Taoism. I (referring to the emperor), having received the mandate to govern the world, promote Buddhism and Taoism, with the intention of benefiting all beings, and wholeheartedly protecting the Dharma and the Tao, wish to distinguish jade from stone, and differentiate fragrant herbs from foul weeds, so that the Wonderful Path may endure, and the field of merit may be forever secure. To rectify the root and clarify the source, it is appropriate to start with rectifying the monks, nuns, Taoist priests, and Taoist priestesses. Those monks, nuns, Taoist priests, and Taoist priestesses who diligently practice, and observe the precepts, should all be allowed to reside in large temples and monasteries, provided with clothing and food, and not be left wanting. Those who cannot diligently practice, have no virtue, and are unworthy of support, should all be ordered to return to lay life, and return to their respective hometowns. The relevant departments should clearly formulate regulations, and must follow the teachings of Buddhism and Taoism. Those who violate the regulations should have their punishments stopped. The capital city will retain three temples and two Taoist monasteries, and the other prefectures throughout the country will each retain one, and the rest will all be demolished. On the Gengshen day of the sixth month, the fourth day, Prince Qin, Shimin (Li Shimin), used the troops of the Prince's mansion to quell the internal rebellion. Emperor Gaozu (Li Yuan) then made Prince Qin the Crown Prince, and entrusted him with military and state affairs. On the Guihai day, a general amnesty was granted to the world, and the previous edict to rectify Buddhism and Taoism was stopped. On the Jiazi day of the eighth month, Emperor Gaozu abdicated the throne, and was called the Supreme Emperor. The Crown Prince ascended the throne, and this was Emperor Taizong (Li Shimin). (According to the Old Book of Tang, the monk Zu Xiu commented that Fu Yi's (a Tang Dynasty official who advocated abolishing Buddhism) memorial defaming Buddhism was despised by upright ministers at the time, only the eunuch

【English Translation】 Modern Chinese translation: The mind must relinquish all attachments (referring to the state of being polluted by worldly desires). Since the passing of the great enlightened one (referring to the Buddha), although the Dharma has been propagated, the latter days have gradually declined, slowly becoming incomplete. Consequently, some base individuals have emerged, attempting to elevate themselves; some vagrants evading corvée labor have casually taken tonsure and become monks, falsely claiming the name of renouncing the world, insatiably greedy, seeking without end, their actions no different from ordinary people, their behavior the same as commoners. They advance by violating the precepts of the monastic code, and retreat without the guidance of proper etiquette. They often transgress the law, bringing severe punishment upon themselves, defiling the True Thusness (referring to the truth of Buddhism), and damaging the Wonderful Dharma (referring to the essence of the Buddha's teachings). This is like weeds mixed among the fine crops, or like mud soiling clear water. Moreover, the land of the Sangharama (referring to monasteries) was originally a pure dwelling place. In recent times, many temples have been built, not seeking quiet and spacious places, but only pursuing noisy and chaotic locations, only increasing frivolous and shallow minds, and diminishing the meaning of reverence. Furthermore, Lao Tzu (referring to the founder of Taoism), in imparting his teachings to the world, originally valued emptiness and non-action, cultivating the mind and will, freeing emotions from worldly things, preserving true nature, and upholding oneness, which is called the Mysterious Gate (referring to Taoism). Rushing about in worldly affairs especially violates the tenets of Taoism. I (referring to the emperor), having received the mandate to govern the world, promote Buddhism and Taoism, with the intention of benefiting all beings, and wholeheartedly protecting the Dharma and the Tao, wish to distinguish jade from stone, and differentiate fragrant herbs from foul weeds, so that the Wonderful Path may endure, and the field of merit may be forever secure. To rectify the root and clarify the source, it is appropriate to start with rectifying the monks, nuns, Taoist priests, and Taoist priestesses. Those monks, nuns, Taoist priests, and Taoist priestesses who diligently practice, and observe the precepts, should all be allowed to reside in large temples and monasteries, provided with clothing and food, and not be left wanting. Those who cannot diligently practice, have no virtue, and are unworthy of support, should all be ordered to return to lay life, and return to their respective hometowns. The relevant departments should clearly formulate regulations, and must follow the teachings of Buddhism and Taoism. Those who violate the regulations should have their punishments stopped. The capital city will retain three temples and two Taoist monasteries, and the other prefectures throughout the country will each retain one, and the rest will all be demolished. On the Gengshen day of the sixth month, the fourth day, Prince Qin, Shimin (Li Shimin), used the troops of the Prince's mansion to quell the internal rebellion. Emperor Gaozu (Li Yuan) then made Prince Qin the Crown Prince, and entrusted him with military and state affairs. On the Guihai day, a general amnesty was granted to the world, and the previous edict to rectify Buddhism and Taoism was stopped. On the Jiazi day of the eighth month, Emperor Gaozu abdicated the throne, and was called the Supreme Emperor. The Crown Prince ascended the throne, and this was Emperor Taizong (Li Shimin). (According to the Old Book of Tang, the monk Zu Xiu commented that Fu Yi's (a Tang Dynasty official who advocated abolishing Buddhism) memorial defaming Buddhism was despised by upright ministers at the time, only the eunuch

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張道源。稱其合理。高祖雖曰聽之。及觀其詔。始終皆推美吾道。特汰去偽濫。有虧大教者耳。令下閱月。而太宗升儲位。即停其詔。天意人事。良有以夫)○其李師政。著內德論並序。略曰。若夫十力調御。運法舟于苦海。三乘汲引。坦夷途於火宅。勸善進德之廣。六經所不逮。戒惡防患之深。九流莫之比。但窮神知化。其言宏大而可驚。去惑絕塵。厥軌清邈而難蹈。華夷士庶。朝野文儒。各附所安。鮮味斯道。自非研精以考真妄。沉思而察苦空。無以立匪石之信根。去若亡之疑蓋。或謂。三王無佛而年永。二石有僧而政虐。損化由於奉佛。益國在於廢僧。茍明偏見。未申通理。博考興亡。足證浮偽。何則。亡秦者。胡亥時無佛而土崩。興佛者。漢明世有僧而國治。周除佛寺。而天元之祚未永。隋弘釋教。而開皇之令無虞。盛衰由佈政。治亂在庶官。歸咎佛僧。實非通論。且佛惟弘善。不長惡于臣民。戒本防非。何損治於家國。若人人守善。家家奉戒。刑罰何得而廣。禍亂無由而作。騏驥雖駿。不乘無以致遠。藥石徒豐。未餌焉能愈疾。符堅喪師。非道安之無智。石氏興虐。豈浮圖之不仁。但為違之而暴亂。未有遵之而兇虐。由此觀之。亦足明矣。但信隨聞起。疑因解滅。凡百輕毀而弗欽。皆為討論之未究。若探賾

索隱。必皆深信篤敬矣。謹著論三篇。辨惑第一。明邪正之通蔽。通命第二。辨殃慶之倚伏。空有第三。破斷常之執見。辨惑一篇略曰。有辨聰書生。謂忠正君子曰。釋迦生於天竺。修多出自西胡。名號無儔于周孔。功德靡稱于典謨。寔遠夷之尊敬。非中夏之師儒。建摩騰之入漢。及僧會之遊吳。顯舍利于南國。起招提于東都。自茲厥後。乃尚浮圖。沙門盛洙泗之眾。精舍麗王侯之居。既營之於塽塏。又資之以膏腴。王公大人。助之以金帛。農商富族。施之以田廬。其福利之焉在。何遵崇之有餘。未若銷像而絕鐫鑄。貨泉可以無費。毀經以禁繕寫。筆紙不為之貴。廢僧以從編戶。益黍稷之餘稅。壞塔以補不足。廣賑恤之仁惠。欲詣闕而效愚忠。上書而獻斯計。切謂可以益國利民矣。吾子以為何如乎。忠正君子曰。是何言之過歟。余昔篤志儒林。措心文苑。頗同君之言論。由聞法之遲晚。賴指南以去惑。幸失途之未遠。子若博考而深計。亦將悔迷而知返。切聞有太史令傅君者。又甚余曩日之惑焉。請辨傅君之惑言。以釋吾子之邪執。傅謂佛法本出西胡。不應奉于中國。余昔同此惑焉。今悟其不然矣。夫由余出自西戎。輔秦穆以開羈業。日磾生於北狄。侍漢武而除危害。臣既有之。師亦宜爾。何必取其同俗。而舍于異方乎

【現代漢語翻譯】 現代漢語譯本： 索隱。必定都深深地相信和尊敬佛法。因此寫了三篇文章。《辨惑第一》，辨明邪正的共通之處和蔽塞之處。《通命第二》，辨明災禍和幸福的相互依存。《空有第三》，破除斷滅和常有的執著偏見。《辨惑》一篇略述： 有個聰明好辯的讀書人，對一位忠正的君子說：『釋迦（釋迦牟尼佛的簡稱，佛教創始人）生於天竺（印度的古稱），修多（佛經）出自西胡（古代對西域的稱呼）。他的名號比不上週公和孔子，他的功德也無法在典籍中找到稱頌。他實在是遠方夷族的尊敬對象，不是中原華夏的老師。自從摩騰（東漢時來華的僧人）入漢，以及僧會（三國吳時來華的僧人）游吳，在南方顯現舍利（佛教聖物），在東都（洛陽）興建招提（寺廟）。從那以後，才開始崇尚佛教。沙門（出家僧人）的隊伍超過了洙泗（孔子講學的地方）的學生，精舍（寺廟）比王侯的住所還要華麗。寺廟建在開闊高爽的地方，又用肥沃的土地來資助它們。王公大人，用金錢布帛來幫助他們；農民商人，用田地房屋來佈施他們。這樣的福利在哪裡呢？有什麼值得如此過分地遵從和崇敬呢？不如毀掉佛像，停止雕刻鑄造，這樣可以節省鑄造錢幣的費用；焚燒佛經，禁止抄寫，這樣筆墨紙張就不會變得昂貴；廢除僧人，讓他們迴歸戶籍，這樣可以增加糧食的剩餘稅收；拆毀佛塔，用來彌補不足，擴大賑濟的仁慈恩惠。我打算去朝廷，獻上我的愚蠢忠心，上書進獻這個計策。我深信這可以有益於國家，有利於人民。您認為怎麼樣呢？』 忠正的君子說：『這話怎麼說得這麼過分呢？我過去專心研究儒家經典，用心於文學創作，也和您有相同的言論，因為聽聞佛法的時間太晚了。幸虧有指路的人來解除我的迷惑，慶幸自己迷途未遠。您如果廣泛考察，深入思考，也將會後悔過去的迷惑，從而知道返回正途。我聽說有個太史令傅毅的人，他的迷惑比我過去還要嚴重。請讓我辨析傅毅的迷惑之言，來解除您的邪惡執念。』 傅毅認為佛法本來出自西胡，不應該在中原奉行。我過去也有這樣的迷惑，現在明白不是這樣的。由余（春秋時人，本為西戎人，后為秦國效力）出自西戎，輔佐秦穆公開創霸業；金日磾（漢代大臣，本為匈奴人，后為漢朝效力）生於北狄，侍奉漢武帝消除了危害。臣子既然可以有來自異族的人，老師也應該如此。為什麼一定要選擇和自己風俗相同的人，而捨棄來自其他地方的人呢？』

【English Translation】 English version: To seek out the hidden meaning. It is imperative to have deep faith and reverence. Therefore, I have written three essays. 'Discernment of Confusion, Part One' clarifies the commonalities and obscurations of the heretical and the orthodox. 'Understanding Destiny, Part Two' distinguishes the interdependence of calamity and fortune. 'Emptiness and Existence, Part Three' refutes the attachments to annihilationism and eternalism. 'Discernment of Confusion' briefly states: There was an eloquent and argumentative scholar who said to a loyal and upright gentleman: 'Shakya (short for Shakyamuni Buddha, the founder of Buddhism) was born in Tianzhu (ancient name for India), and Sutras (Buddhist scriptures) originated from the Western Hu (ancient term for the Western Regions). His name is unmatched by the Duke of Zhou and Confucius, and his merits cannot be found praised in the classics. He is truly revered by distant barbarians, not a teacher of the Central Plains. Since the entry of Kasyapa Matanga (a monk who came to China during the Eastern Han Dynasty) into Han, and the travels of Kang Senghui (a monk who came to Wu during the Three Kingdoms period) to Wu, relics (Buddhist sacred objects) have been manifested in the South, and Sangharamas (monasteries) have been built in the Eastern Capital (Luoyang). From then on, Buddhism has been revered. The ranks of Shramanas (ordained monks) have surpassed the students of Zhushui (where Confucius taught), and the monasteries are more magnificent than the residences of princes and nobles. Monasteries are built in open and elevated places, and fertile lands are used to support them. Princes and great men assist them with gold and silk; farmers and merchants donate fields and houses to them. Where is the benefit of such welfare? What is there to excessively follow and revere? It would be better to destroy the Buddha images and cease carving and casting, so that the cost of minting coins can be saved; burn the scriptures and prohibit copying, so that ink and paper will not become expensive; abolish the monks and return them to the census, so that the surplus tax on grain can be increased; demolish the pagodas to make up for the deficiencies, and expand the benevolent grace of disaster relief. I intend to go to the court and offer my foolish loyalty, and submit this plan in a memorial. I firmly believe that this can benefit the country and benefit the people. What do you think?' The loyal and upright gentleman said: 'How can you speak so excessively? In the past, I devoted myself to the study of Confucian classics and focused on literary creation, and I had the same opinions as you, because I heard the Dharma too late. Fortunately, there was someone to guide me and dispel my confusion, and I am glad that I have not strayed too far. If you examine widely and think deeply, you will also regret your past confusion and know how to return to the right path. I heard that there is a Grand Astrologer named Fu Yi, whose confusion is even more serious than mine was in the past.' Fu Yi believed that Buddhism originated from the Western Hu and should not be practiced in the Central Plains. I used to have the same confusion, but now I understand that it is not so. You Yu (a person from the Spring and Autumn period, originally from the Western Rong, later served the Qin state) came from the Western Rong and assisted Duke Mu of Qin in establishing hegemony; Jin Midi (a Han Dynasty minister, originally a Xiongnu, later served the Han Dynasty) was born in the Northern Di and served Emperor Wu of Han to eliminate harm. Since there can be ministers from foreign tribes, there should also be teachers. Why must we choose those who share our customs and abandon those from other places?'

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。師以道大為尊。無論于彼此。法以善高為勝。不計于邇遐。若夫尚仁為美。去欲稱高。戒積惡之餘殃。勸為善。以邀福。百家之所同。九經無以易。但褊淺而未深至。齷齪而不周廣。其恕己及物。孰與佛之弘乎。其睹末知本。孰與佛之遠乎。其勸善懲惡。孰與佛之廣乎。其明空析有。孰與佛之深乎。由此觀之。其道妙矣。聖人之德。無以加焉。豈得生於異域。而賤其道。出於遠方。而棄其寶。夫絕群之駿。非唯中邑之產。曠世之珍。不必諸華之物。漢求西域之名馬。魏收南海之明珠。物生遠域。尚於此而為珍。道出遐方。獨奈何而可棄。若藥物出於戎夷。禁咒起于胡越。茍可以蠲邪而去疾。豈以遠來而不用之哉。夫滅三毒以證無為。其蠲邪也大矣。除八苦而致常樂。其去疾也深矣。何得拘夷夏。而計親疏乎。況三千界內。中在彼域。不在此方矣。傅計詩書所未言。以為修多不足尚。余昔同此惑焉。今又悟其不然矣。夫天文曆象之秘奧。地理山川之卓詭。經脈孔穴之診候。針藥符咒之方術。詩書有所不載。周孔未之明言。然考之吉兇。有時而徴矣。察其行用。而多效矣。且又周孔未言之物。蠢蠢無窮。詩書不載之法。茫茫何限。信乎書不盡言。言不盡意。何得拘六經之局教。而背三乘之通旨哉。夫能事未興于上古。聖

人開務於後世。故棟宇易橧巢之居。文字代結繩之制。飲血茹毛之饌。則先用而未珍。火化粒食之功。雖後作而非弊。彼用舍之。先後非理。教之通蔽。豈得以詩書早播而得隆。修多晚至而當替。人有幼啖藜藿長余。粱肉少為布衣。老遇侯服。豈得以藜藿先獲。謂勝粱肉之味。侯服晚遇。不如布衣之貴乎。傅譽老子而毀釋迦。讚道書而非佛教。余昔同此惑焉。今又悟其不然也。夫釋老之為體。一而不二矣。同蠲有欲之累。俱顯無為之宗。老氏明而未融。釋曲言臻其極。道若果是。佛固同是而無非。佛若果非。道亦可非而無是。理非矛盾之異。人懷向背之殊。既同眾狙之喜怒。又似葉公之愛畏。抑又死生無窮之緣。報應不朽之旨。釋氏之所創明。黃老未之言及。不知今之道書。何因類于佛典。論三世以勸戒。出九流之軌躅。若目睹而言之。則同佛而等其照。若耳聞而放之。則師佛而遵其說。同照則同不當非。相師則師不可毀。譽道而非佛。何謬之甚哉。傅謂佛是妖神。寺為淫祀。此其未思之甚也。妖唯作孽。豈弘十善之化。魅必憑邪。寧興八正之道。妖猶畏狗。魅亦懼貓。何以降天帝之高心。摧天魔之神力。自昔東漢。至我大唐。代代欽崇。賢賢敬奉。至於宰輔冠蓋人倫羽儀。王導庾亮之徒。戴逵許詢之輩。置情天人之

【現代漢語翻譯】 現代漢語譯本： 人們在後世才開始發展各種事物。所以房屋建築取代了原始的巢居，文字代替了結繩記事的方法。茹毛飲血的飲食方式，雖然先出現卻不被珍惜；用火烹飪穀物的方法，雖然出現較晚卻並非不好。人們對於事物的取捨，如果以出現的先後作為標準，那就不是合理的。教義的傳播和理解，難道能因為詩書傳播得早就能興盛，修多羅（Sutra，佛經）傳到得晚就應該衰落嗎？有人小時候吃野菜粗糧，長大后卻能享受精美的飯菜；有人年輕時是平民，年老時卻被封為侯爵。難道能因為野菜粗糧先獲得，就認為勝過精美的飯菜的味道？侯爵的服飾晚點得到，就不如平民的衣服尊貴嗎？有人讚揚老子而詆譭釋迦牟尼，讚美道家的書籍而非佛教的經典。我過去也和他們一樣迷惑，現在才明白不是這樣的。老子和釋迦牟尼的教義，本質上是一致的，而不是對立的。他們都致力於消除慾望的束縛，都闡明無為的宗旨。老子的學說明確但不夠圓融，釋迦牟尼的學說詳盡而達到極致。如果道家的學說正確，那麼佛教的學說也同樣正確，沒有什麼不對的地方；如果佛教的學說不正確，那麼道家的學說也可以說是不正確的。真理並非是矛盾對立的，而是人們懷有不同的偏好。這就像一群猴子，一會兒高興一會兒憤怒，又像葉公喜歡龍卻又害怕真龍。而且關於生死輪迴無盡的因緣，以及善惡報應不朽的道理，是釋迦牟尼所開創並闡明的，黃老之學並沒有提及。不知道現在的道家書籍，為何與佛經如此相似，談論三世因果來勸人行善，超出九流的範疇。如果是親眼所見而這樣說，那就和佛一樣具有同等的智慧；如果是道聽途說而這樣說，那就是傚法佛陀並遵循他的學說。具有同等的智慧，就不應該互相詆譭；互相傚法，就不應該詆譭老師。讚美道家而非議佛教，這是多麼荒謬啊！有人說佛是妖神，寺廟是淫祠，這是他們沒有深入思考的緣故。妖怪只會作惡，怎麼會弘揚十善的教化？鬼魅必定依附邪惡，怎麼會興起八正的道路？妖怪還害怕狗，鬼魅也害怕貓，怎麼能降伏天帝的高尚心志，摧毀天魔的神通力量？從東漢以來，直到我們大唐，每個朝代都欽佩崇敬佛教，賢能的人都敬重信奉佛教。至於那些擔任宰輔、身著華麗官服、作為人倫表率的人，比如王導、庾亮之流，戴逵、許詢之輩，都將情感寄託于天人之間。

【English Translation】 English version: People began to develop various things in later generations. Therefore, buildings replaced primitive nest dwellings, and writing replaced the method of knot-tying for record-keeping. The practice of drinking blood and eating raw meat, although it appeared earlier, is not cherished; the method of cooking grains with fire, although it appeared later, is not bad. If people use the order of appearance as the standard for choosing or discarding things, then it is not reasonable. Can the dissemination and understanding of doctrines be based on the idea that if poetry and books are spread early, they will flourish, and if Sutras (Buddhist scriptures) arrive late, they should decline? Someone may eat wild vegetables and coarse grains when they are young, but enjoy exquisite meals when they grow up; someone may be a commoner when they are young, but be ennobled as a marquis when they are old. Can we say that because wild vegetables and coarse grains are obtained first, they are superior to the taste of exquisite meals? Is the marquis's attire, obtained later, less noble than the commoner's clothes? Some people praise Lao Tzu (老子) while denigrating Sakyamuni (釋迦牟尼), praising Taoist books while criticizing Buddhist scriptures. I used to be as confused as they were, but now I understand that this is not the case. The teachings of Lao Tzu and Sakyamuni are essentially the same, not opposed to each other. They both strive to eliminate the bondage of desires and both elucidate the principle of non-action (無為). Lao Tzu's teachings are clear but not comprehensive, while Sakyamuni's teachings are detailed and reach the extreme. If Taoist teachings are correct, then Buddhist teachings are also correct, and there is nothing wrong with them; if Buddhist teachings are incorrect, then Taoist teachings can also be said to be incorrect. Truth is not contradictory, but people have different preferences. It is like a group of monkeys, sometimes happy and sometimes angry, or like Lord Ye (葉公) who loved dragons but was afraid of real dragons. Moreover, the endless cycle of birth and death, and the principle of the immortal retribution of good and evil, were created and elucidated by Sakyamuni, which Huang-Lao (黃老) teachings did not mention. I don't know why the current Taoist books are so similar to Buddhist scriptures, discussing the karma of the three lifetimes to persuade people to do good, exceeding the scope of the Nine Schools (九流). If they say this based on what they have seen with their own eyes, then they have the same wisdom as the Buddha; if they say this based on hearsay, then they are emulating the Buddha and following his teachings. If they have the same wisdom, they should not slander each other; if they emulate each other, they should not denigrate the teacher. It is absurd to praise Taoism while criticizing Buddhism! Some people say that the Buddha is a demon god and temples are licentious shrines, which is because they have not thought deeply. Demons only do evil, how can they promote the teachings of the Ten Virtues (十善)? Ghosts and goblins must rely on evil, how can they promote the Eightfold Path (八正道)? Demons are still afraid of dogs, and ghosts and goblins are also afraid of cats, how can they subdue the noble aspirations of the Heavenly Emperor and destroy the divine power of the Heavenly Demons? Since the Eastern Han Dynasty (東漢), until our Great Tang Dynasty (大唐), every dynasty has admired and revered Buddhism, and virtuous people have respected and believed in Buddhism. As for those who hold the position of prime minister, wear gorgeous official robes, and serve as models of human ethics, such as Wang Dao (王導) and Yu Liang (庾亮), Dai Kui (戴逵) and Xu Xun (許詢), they all placed their emotions in the realm of heaven and humanity.

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際。抗跡煙霞之表。並稟教而皈依。皆厝心以崇信。豈容尊妖奉魅以自屈乎。良由睹妙知真使之然耳。夫大士高僧。觀于理也深矣。明主賢臣。謀於國也至矣。而歷代寶之。以為大訓何哉。知其窮理盡性道莫之加故也。傅氏觀不深於名僧。思未精於前哲。獨師心而背法。輕絕福而興咎乎。且大覺窮神而知化。深觀過患而豫防。惟百齡之易盡。嗟五福之難常。命川流而電逝。業地久而天長。三途極迍而杳杳。四流無際而茫茫。憑法舟而利濟。藉信翮以翱翔。宜轉咎而為福。何罔念而作狂也。傅引孝經之不毀傷。以譏沙門之去鬚髮。謂其反先王之道。失忠孝之義。余昔同此惑焉。今悟其不然矣。若夫事君親而盡節。雖殺身而稱仁。虧忠孝而偷存。徒全膚而非義。割股納肝傷則甚矣。剔須落髮損乃微焉。立忠不顧其命。論者莫之咎。求道不愛其毛。何獨以為過。夫聖人之教。有殊途而同歸。君子之道。或反經而合義。則泰伯其人也。廢在家之就養。托採藥而不歸。棄中國之服章。依剪髮以為飾。反經悖禮。莫甚於斯。而仲尼稱為至德。何也。雖跡背君親。而心忠於國家。形虧百越。而德全乎三讓。故泰伯棄衣冠之制。而無損於至德。則沙門舍搢紳之容。亦何傷乎妙道。雖易服改貌。違臣子之常儀。而通道歸心。愿君親之多福

。苦其身意。修出家之眾善。遺其君父。延歷劫之深慶。其為忠孝不亦多乎。傅云。趙時梁時。亦有僧反。況今僧尼無律者眾。此又不思之言也。若以昔有反僧。而廢今之法眾。豈得以古有叛臣亂民。而棄今之士夫黎庶乎。夫青衿有罪。非關尼父之失。皂服為非。豈是世尊之咎。但以人稟頑嚚之性。而不遷於善。非是經開逆亂之源。而令染于惡。何因怒惡而及善。咎人而棄法。人有可誅之罪。法無可廢之過。但應禁非以弘法。不可以人而賤道。切篤信于妙法。不茍黨于沙門。至於耘稊稗以殖嘉苗。肅奸回以清大教。所深愿矣。傅云。未有佛法之前。人皆淳和。世無篡逆。此又未思之言也。夫九黎亂德。豈非無佛之年。三苗逆命。非當有法之後。夏殷之季。何有淳和。春秋之時。寧無篡逆。而一毫之盜。佛猶戒之。豈長篡逆之亂乎。一言之競。佛亦防之。何敗淳和之道乎。惟佛之為教也。勸臣以忠。勸子以孝。勸國以治。勸家以和。弘善示天堂之樂。懲非顯地獄之苦。不唯一字以為褒。豈止五刑而作戒。乃謂傷和而長亂。不亦誣謗之甚哉。亦何傷于佛日乎。但自淪於苦海矣。輕而不避。良可悲夫。於是書生心服而色愧。避席而謝曰。仆以習俗。生常違道自佚。忽于所未究玩。其所先述。背正法而異論。受邪言以同失。今

聞佛智之玄遠。乃知釋教之忠質。豁然神悟。而理攄足以蕩迷而祛疾。雖從邪于昔歲。請歸正於今日矣○其通命一篇。以佛之所云業也。儒之所謂命也。命繫於業。業起於人。人稟命以窮通。命隨業而厚薄。原始要終。合而通之。尤為警絕。空有一篇。廣明頓漸。遍析色空。洞徹精微。辭多未能具載(弘明集)。

太宗

丁亥(正觀元年)

帝自即位。欽奉慈門。廣興利益。開四等之日。遍燭堯云。揚六度之風。橫流舜雨。意欲永空囹圄。長息烽煙。蠢蠢群生。同歸仁壽。茫茫率土。共奉真如。是春命京城僧尼。並於當寺。七日行道。齋供所須。有司準給。散齋之日。總就大興善寺(辨正論)○帝嘗謂傅奕曰。佛道微妙。聖蹟可師。且報應顯然。屢行徴驗。卿獨不悟其理何也。奕曰。佛是西方桀黠。誑耀彼土。及入中國。邪僻之人。取莊老玄談。飾其妖幻之語。無益於民。有害於國。帝惡其言。不答。自是終身不齒(舊唐史)○帝舍終南山太和舊宮。為高祖置龍田寺(后為翠微寺)○帝以釋明贍善識治方。詔入內殿。升御床齋。食訖對詔。廣列帝王制御之術。兼陳釋門大極。以慈救為宗。帝大悅。因即下敕。年三月六。普斷屠殺。後於行陣之所。皆置佛寺云(本傳)○十一月天竺波羅頗迦羅密多羅

【現代漢語翻譯】 現代漢語譯本：聽聞佛陀智慧的深奧玄妙，方才知曉佛教教義的忠誠樸實。豁然開朗，精神領悟，其理論闡述足以消除迷惑，祛除弊病。即使過去多年我曾追隨邪說，今日也請允許我回歸正道。其中《通命篇》，以佛家所說的『業』為核心，與儒家所說的『命』相對應。命運與業力緊密相連，而業力又源於人的行為。人稟受命運而有窮通，命運隨著業力而有厚薄。從最初到最終，將二者融會貫通，尤其具有警醒和精闢之處。《空有篇》則廣泛闡明了頓悟和漸悟的道理，全面剖析了色與空的關係，深刻透徹，精妙入微，文辭精妙，難以全部記載。（出自《弘明集》）。

太宗

丁亥年（貞觀元年）

太宗皇帝自從即位以來，就欽佩信奉佛教，廣泛興辦利益眾生的事業。開啟四等齋會之日，光明照耀如堯帝之云。弘揚佈施、持戒、忍辱、精進、禪定、智慧六度之風，如舜帝之雨滋潤萬物。希望永遠消除監獄，長久停止戰火。使蠢動的眾生，一同歸向仁愛長壽；使廣闊的國土，共同信奉真如佛性。這年春天，命令京城的所有僧尼，都在各自寺廟中，連續七日舉行佛事活動。齋飯供養所需，由有關部門按照標準供給。散齋之日，全部集中到大興善寺。（出自《辨正論》）。太宗皇帝曾經對傅奕說：『佛道微妙深奧，聖人的事蹟可以作為榜樣。而且善惡報應明顯，多次顯現徵兆和驗證。你唯獨不明白這個道理，是什麼原因呢？』傅奕回答說：『佛是西方的狡猾之徒，用虛假的言論迷惑那個地方的人。傳入中國后，一些邪惡偏頗的人，竊取莊子、老子的玄妙談論，來粉飾他那些妖異虛幻的言語，對百姓沒有益處，對國家有害處。』太宗皇帝厭惡他的言論，沒有回答。從此以後，終身不再任用他。（出自《舊唐書》）。太宗皇帝將終南山的太和舊宮，改建為高祖皇帝設立龍田寺（後來改為翠微寺）。太宗皇帝因為釋明贍（釋：佛教；明贍：人名）擅長治理方法，詔令他進入內殿，登上御床一起齋戒。用膳完畢后，釋明贍對皇帝的詔問，廣泛陳述帝王駕馭統治的策略，兼陳述佛教的最高宗旨，以慈悲救度為根本。太宗皇帝非常高興，於是立即下敕令，每年三月六日，普遍禁止屠殺。後來在軍隊駐紮的地方，都設定佛寺。（出自《本傳》）。十一月，天竺（天竺：古代印度的稱謂）的波羅頗迦羅密多羅（波羅頗迦羅密多羅：人名）

【English Translation】 English version: Having heard the profound and distant wisdom of the Buddha, I now understand the loyalty and sincerity of the Buddhist teachings. I am enlightened and spiritually awakened, and my reasoning is sufficient to dispel confusion and eliminate ailments. Although I followed heterodoxies in the past, I now ask to return to the right path today. The chapter 'On Understanding Destiny' centers on what Buddhism calls 'karma,' corresponding to what Confucianism calls 'fate.' Fate is closely linked to karma, and karma originates from human actions. People receive fate with its ups and downs, and fate varies in thickness according to karma. From beginning to end, integrating the two is particularly enlightening and insightful. The chapter 'Emptiness and Existence' extensively elucidates the principles of sudden and gradual enlightenment, comprehensively analyzes the relationship between form and emptiness, deeply penetrates, and is exquisitely subtle. The writing is excellent and cannot be fully recorded. (From 'Collection for the Propagation and Clarification of Buddhism')

Emperor Taizong

Year Dinghai (First Year of Zhenguan)

Since Emperor Taizong ascended the throne, he has admired and revered Buddhism, widely promoting undertakings that benefit all beings. On the days of initiating the Four Classes of Offerings, the light shone like the clouds of Emperor Yao. He promoted the winds of the Six Perfections—generosity, discipline, patience, diligence, concentration, and wisdom—like the rain of Emperor Shun nourishing all things. He hoped to eliminate prisons forever and end wars for a long time, so that all sentient beings would return to benevolence and longevity, and the vast land would jointly believe in the true nature of the Tathagata. In the spring of this year, he ordered all monks and nuns in the capital to hold Buddhist ceremonies in their respective temples for seven consecutive days. The necessary provisions for meals and offerings were supplied by the relevant departments according to standards. On the day of the concluding meal, everyone gathered at the Daxingshan Temple. (From 'Treatise on Distinguishing the Correct'). Emperor Taizong once said to Fu Yi (Fu Yi: name of a person): 'The Buddhist path is subtle and profound, and the deeds of the sages can serve as examples. Moreover, the retribution of good and evil is evident, with signs and verifications appearing many times. Why are you alone unable to understand this principle?' Fu Yi replied: 'The Buddha is a cunning person from the West, using false words to deceive the people of that place. After entering China, some wicked and biased people stole the profound discussions of Zhuangzi and Laozi to embellish his monstrous and illusory words, which are of no benefit to the people and are harmful to the country.' Emperor Taizong disliked his words and did not reply. From then on, he never employed him again. (From 'Old Book of Tang'). Emperor Taizong converted the old Taihe Palace on Zhongnan Mountain into the Longtian Temple established by Emperor Gaozu (later changed to Cuiwei Temple). Emperor Taizong, because the monk Shi Mingzhan (Shi: Buddhism; Mingzhan: name of a person) was skilled in methods of governance, ordered him to enter the inner palace and share a fast on the imperial bed. After the meal, Shi Mingzhan responded to the emperor's questions, extensively stating the strategies of emperors for governing and ruling, and also presenting the highest principles of Buddhism, with compassion and salvation as the foundation. Emperor Taizong was very pleased and immediately issued an edict, universally prohibiting slaughter on the sixth day of the third month of each year. Later, Buddhist temples were established in all places where troops were stationed. (From 'His Biography'). In November, Paramartha (Paramartha: name of a person) from India

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(此云作明知識)。一曰波頗(此云光智)。至京。初帝聞其名。遣高平王。往可汗葉護國請來。至是來住興善寺。道俗諮詢。上召見問法。對揚無爽。賜宮禁新納並彩段等。自是供給慰問。勞接殊倫(釋教錄)○釋智晞。初受智者禪旨。居佛隴修禪。創造伽藍。欲構經臺。感香爐山神獻木。是年十二月十八日。加坐而逝。臨終誡徒巳云。吾習禪已來四十九年。背不著床(本傳)。

戊子(正觀二年)

三月。帝因追念初平天下時。年誅千餘人。恐滯幽扄。即以御服。施諸寺僧。禮懺薦擢。乃發詔曰。自隋末創義。志存拯溺。北征東伐。所向平殄。凡所傷殪。難可勝紀。手所誅剪。將近一千。切以如來聖教。深尚仁慈。禁戒之科。殺害為重。爰命有司。京城諸寺。為建齋行道七日七夜。竭誠禮懺。所有衣服。並用檀舍。冀三途之難。因斯解脫。萬劫之苦。藉此弘濟(唐史)○法師智滿。隋初弘法。白黑多從受菩薩戒。又往雁門川。依瓚禪師修禪法。大唐建義。乃率侶入城。高祖來止許公宅中。武德元年。詔以滿所居。為義興寺。三年來住京室。受業數百人。是年六月卒。師之清德高潔。具見本傳○九月。帝下詔曰。神道設教。慈惠為先。玄化潛通。亭育滋始。朕恭膺大寶。撫愛黎元。矜憫之心。觸類而長

【現代漢語翻譯】 現代漢語譯本： （此云作明知識）一位名叫波頗（此云光智）的僧人到達京城。起初，皇帝聽聞他的名聲，派遣高平王前往可汗葉護國邀請他前來。於是波頗來到京城，住在興善寺。僧人和俗人都向他諮詢佛法。皇帝召見他詢問佛法，他的回答沒有差錯。皇帝賞賜他宮禁中新進貢的物品和彩段等。從此以後，皇帝經常供給和慰問他，以特殊的禮遇接待他。（出自《釋教錄》） 釋智晞，起初接受智者大師的禪法旨意，居住在佛隴修行禪定。他建立伽藍（寺廟），想要建造經臺。感應到香爐山神獻出木材。這年十二月十八日，他端坐而逝。臨終時告誡弟子說：『我修習禪定以來四十九年，背部沒有靠過床。』（出自《本傳》） 戊子年（正觀二年） 三月，皇帝因為追念當初平定天下時，一年之內誅殺了千餘人，恐怕他們滯留在幽冥地獄。於是將自己的御用服裝施捨給各寺廟的僧人，舉行禮懺儀式，超度他們。於是頒佈詔書說：『自從隋朝末年起兵創業，志向在於拯救百姓於水火之中。北征東討，所向披靡。凡是傷亡的人數，難以勝數。親手誅殺的人，將近一千。深切地認為如來佛的聖教，非常重視仁慈，禁戒的條目中，殺害生命是最重的罪過。』於是命令有關部門，在京城各寺廟，建造齋戒場所，舉行七天七夜的法事。竭盡誠意禮拜懺悔。所有的衣服，都用來佈施。希望三途（地獄、餓鬼、畜生）的苦難，因此得到解脫。萬劫的痛苦，藉此得到弘揚救濟。（出自《唐史》） 法師智滿，隋朝初年弘揚佛法，很多僧人和俗人都跟隨他受菩薩戒。他又前往雁門川，依止瓚禪師修習禪法。大唐建立義旗，於是率領同伴進入城中。高祖（李淵）來許公的宅邸居住。武德元年，皇帝下詔將智滿所居住的地方，改為義興寺。三年來到京城居住，接受他教導的學徒有數百人。這年六月去世。智滿法師的清廉品德高尚純潔，詳細記載在本傳中。 九月，皇帝下詔說：『神道設教，慈惠為先。玄妙的教化潛移默化，生育萬物由此開始。朕恭敬地繼承大位，撫慰愛護百姓。憐憫之心，觸及萬物而增長。』

【English Translation】 English version: (This translates to 'Knowledge that Illuminates'). A monk named Popo (this translates to 'Light of Wisdom') arrived in the capital. Initially, the Emperor heard of his reputation and sent the Prince of Gaoping to the country of Qaghan Yehu to invite him. Thus, Popo came to the capital and resided in Xingshan Temple. Monks and laypeople consulted him about the Dharma. The Emperor summoned him to inquire about the Dharma, and his answers were flawless. The Emperor bestowed upon him newly presented items from the palace and colored silks. From then on, the Emperor frequently provided for and comforted him, treating him with special courtesy. (From 'Records of Buddhism') 釋智晞， initially received the Zen teachings of Master Zhiyi, residing in Folong to practice meditation. He established a Sangharama (monastery), desiring to build a Sutra platform. He sensed the mountain god of Incense Burner Mountain offering wood. On the eighteenth day of the twelfth month of that year, he passed away while sitting in meditation. At the time of his death, he admonished his disciples, saying: 'Since I began practicing Zen meditation forty-nine years ago, my back has not touched a bed.' (From 'Biography') Year Wuzi (Zhenguan 2) In the third month, the Emperor, recalling when he first pacified the realm, executed over a thousand people in a year, fearing they were trapped in the dark underworld. Therefore, he donated his imperial garments to the monks of various temples, holding repentance ceremonies to liberate them. Thus, he issued an edict saying: 'Since raising the banner of righteousness at the end of the Sui Dynasty, my ambition has been to rescue the people from fire and water. Conquering the north and east, we were invincible. The number of casualties is countless. Those personally executed number nearly a thousand. I deeply believe that the sacred teachings of the Tathagata greatly value compassion, and among the precepts, killing is the most serious offense.' Therefore, I order the relevant departments to build fasting places in the temples of the capital, holding Dharma services for seven days and seven nights. Exerting utmost sincerity in worship and repentance. All clothing will be used for almsgiving. I hope that the suffering of the three paths (hell, hungry ghosts, animals) will be liberated as a result. May the suffering of countless kalpas be propagated and relieved through this.' (From 'History of the Tang Dynasty') Dharma Master Zhiman propagated the Dharma in the early Sui Dynasty, and many monks and laypeople followed him to receive the Bodhisattva precepts. He also went to Yanmenchuan, relying on Zen Master Zan to practice Zen meditation. When the Great Tang established its righteous banner, he led his companions into the city. Emperor Gaozu (Li Yuan) came to reside in the residence of Duke Xu. In the first year of Wude, the Emperor issued an edict to change the place where Zhiman resided into Yixing Temple. He came to reside in the capital for three years, and there were hundreds of disciples who received his teachings. He passed away in the sixth month of this year. Dharma Master Zhiman's integrity was noble and pure, as detailed in his biography. In the ninth month, the Emperor issued an edict saying: 'The divine way establishes teachings, with compassion and kindness as the priority. The profound transformation subtly permeates, and the nurturing of all things begins from this. I respectfully inherit the great throne, comforting and cherishing the people. My heart of compassion grows with all things.'

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。是用傍求冥貺。幽贊明靈。所冀九功。惟序五福。斯應比嚴霜早降。秋實不登。靜言寡薄。無忘慚愓。今百穀資茂。萬寶將成。猶恐風雨失時。子養無寄。敢藉聰明。外慈多祉。宜為溥天億兆。仰祈加祐。可於京城及天下諸州寺觀。僧尼道士等。七日七夜。轉經行道。每年正月七月。例皆準此。帝心既感聖力冥扶。雖一年旱。二年蝗。三年以往坐致太平矣(辨正論等)○釋明贍。隱居太一山智炬寺。冬十月。知命將盡。入京就興善寺。設齋辭訣。即返智炬。精勤想觀。告侍者曰。阿彌陀佛來也。怡然而逝。焚身既訖。骸骨圓全。都無縫道。當其頂上。紫色曄然。遂塔于巖○法師元琬。道行純備。慧學該洽。是年帝詔入宮。為妃嬪及皇太子諸王等。授菩薩戒(本傳)。

己丑(正觀二年)

正月降來京城僧尼。于當寺每月二七日。行道轉仁王大云等經。以為常式(辨正)○三月帝以諸有非樂。物我皆空。眷言真要無過釋典。因波頗止京。乃下詔。所司搜揚碩德。兼閑三藏。備舉十科者。一十九人。于大興善寺。創開傳譯。沙門玄謨等譯語。崛多律師證譯。法琳惠明等執筆。承旨慧乘等證義。又來僕射房元齡給事杜正倫尚書李孝等。參助詮定。光祿大夫太府卿蕭璟。總知監護。百司供給四事豐足(釋經錄)

【現代漢語翻譯】 現代漢語譯本：因此，我們藉助普遍的祈求來尋求冥冥中的福佑，暗中讚頌光明的神靈。所希望的是九功能夠完成，五福能夠降臨。如果像嚴霜那樣過早降臨，秋天的莊稼就無法豐收。我常常反省自己的淺薄，不敢忘記慚愧和警惕。現在，各種穀物生長茂盛，各種寶物即將成熟。但我仍然擔心風雨不合時宜，百姓的生活沒有著落。因此，我斗膽藉助您的聰明才智，以及您廣泛的慈悲和眾多的福祉，為普天下的億萬百姓，仰望祈求上天的庇佑。可以在京城以及天下各州的寺廟和道觀中，讓僧尼道士等，連續七天七夜，誦經修行。每年正月和七月，都按照這個慣例執行。朕的心意既然感動了上天，聖人的力量就會在冥冥中幫助我們。即使一年發生旱災，兩年發生蝗災，三年以後也能自然而然地達到太平盛世。（辨正論等） 釋明贍（Shiming Shan，人名）：隱居在太一山的智炬寺。冬季十月，預感到生命即將結束，前往京城興善寺，設齋告別。隨即返回智炬寺，精進地進行觀想。他告訴侍者說：『阿彌陀佛（Amitabha，佛教中西方極樂世界的教主）來了。』然後安詳地去世。火化后，骸骨完整無缺，沒有一絲縫隙。在他的頭頂上，呈現出紫色的光芒。於是將他的骨灰安葬在巖石中。 法師元琬（Yuan Wan，人名）：他的道行純正完備，智慧學識廣博通達。這年，皇帝下詔讓他入宮，為妃嬪、皇太子和諸王等，傳授菩薩戒（Bodhisattva Precepts，大乘佛教徒所受的戒律）。（本傳） 己丑年（貞觀二年） 正月，朝廷下令京城的僧尼，在各自的寺廟中，每月初二和十六，舉行誦經和行道儀式，誦讀《仁王經（Renwang Sutra）》和《大云經（Dayun Sutra）》等經典，作為一種常例。（辨正） 三月，皇帝認為各種享樂都不是真正的快樂，萬物和自我都是虛空的。他認為真正重要的莫過於佛經。因為波頗（Popo，人名）到達京城，於是下詔，讓有關部門搜尋品德高尚，並且精通三藏（Tripitaka，佛教經典的總稱）的人才，列舉了十個科目。最終選拔出十九人，在大興善寺，開始進行翻譯工作。沙門玄謨（Xuanmo，人名）等人負責翻譯語言，崛多（Jiqu Duo，人名）律師負責驗證翻譯，法琳（Falin，人名）、惠明（Huiming，人名）等人負責執筆記錄，承旨慧乘（Huicheng，人名）等人負責驗證義理。又派遣僕射房元齡（Fang Xuanling，人名）、給事杜正倫（Du Zhenglun，人名）、尚書李孝（Li Xiao，人名）等，參與協助詮釋和審定。光祿大夫太府卿蕭璟（Xiao Jing，人名），總負責監督管理。各部門提供充足的衣食住行等四事供養。（釋經錄）

【English Translation】 English version: Therefore, we rely on universal supplication to seek blessings from the unseen, and secretly praise the luminous spirits. What is hoped for is that the nine merits can be completed, and the five blessings can descend. If it were to descend as early as severe frost, the autumn harvest would not be abundant. I often reflect on my own shallowness, and dare not forget shame and vigilance. Now, various grains are growing luxuriantly, and various treasures are about to mature. But I am still worried that the wind and rain will not be timely, and the people's lives will have no support. Therefore, I dare to rely on your intelligence, as well as your broad compassion and numerous blessings, to look up and pray for the blessing of Heaven for the hundreds of millions of people in the world. It is permissible for monks, nuns, and Taoist priests, etc., in temples and Taoist temples in the capital and throughout the states of the world, to chant scriptures and practice the Way for seven days and seven nights continuously. Every January and July, this practice should be followed as a routine. Since my heart has moved Heaven, the power of the saints will help us in the unseen. Even if there is a drought for one year, and locusts for two years, peace and prosperity will naturally be achieved after three years. (Bian Zheng Lun, etc.) 釋明贍 (Shiming Shan, a person's name): He lived in seclusion at Zhiju Temple on Mount Taiyi. In the tenth month of winter, sensing that his life was coming to an end, he went to Xingshan Temple in the capital to hold a vegetarian feast and bid farewell. He then returned to Zhiju Temple and diligently engaged in contemplation. He told his attendant: 'Amitabha (Amitabha, the lord of the Western Pure Land in Buddhism) is coming.' Then he passed away peacefully. After cremation, his bones were complete and without any gaps. On the top of his head, a purple light appeared. So his ashes were buried in the rock. 法師元琬 (Yuan Wan, a person's name): His conduct was pure and complete, and his wisdom and learning were broad and thorough. In this year, the emperor issued an edict for him to enter the palace to transmit the Bodhisattva Precepts (Bodhisattva Precepts, the precepts received by Mahayana Buddhists) to the concubines, the crown prince, and the various princes. (Ben Zhuan) Year Ji Chou (Zhenguan 2nd year) In the first month, the court ordered the monks and nuns in the capital to hold scripture chanting and Way-walking ceremonies in their respective temples on the second and sixteenth of each month, reciting the Renwang Sutra (Renwang Sutra) and the Dayun Sutra (Dayun Sutra), etc., as a routine. (Bian Zheng) In the third month, the emperor believed that various pleasures were not true happiness, and that all things and the self were empty. He believed that nothing was more important than the Buddhist scriptures. Because 波頗 (Popo, a person's name) arrived in the capital, he issued an edict to the relevant departments to search for talents with high moral character and proficiency in the Tripitaka (Tripitaka, the general term for Buddhist scriptures), listing ten subjects. Nineteen people were eventually selected to begin translation work at Daxingshan Temple. The Shramana 玄謨 (Xuanmo, a person's name) and others were responsible for translating the language, the Vinaya Master 崛多 (Jiqu Duo, a person's name) was responsible for verifying the translation, 法琳 (Falin, a person's name), 惠明 (Huiming, a person's name) and others were responsible for recording, and 承旨慧乘 (Huicheng, a person's name) and others were responsible for verifying the meaning. Furthermore, the Minister 房元齡 (Fang Xuanling, a person's name), the Attendant 杜正倫 (Du Zhenglun, a person's name), the Secretary 李孝 (Li Xiao, a person's name), etc., were dispatched to participate in assisting in the interpretation and review. The Guanglu Dafu Taifuqing 蕭璟 (Xiao Jing, a person's name) was responsible for overall supervision and management. Various departments provided sufficient food, clothing, shelter, and medicine. (Shi Jing Lu)

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○六月。召密州明凈禪師。入京祈雨。大通有旨。度僧三百人(統紀)○詔以通義宮。皇家舊宅。宜舍為尼寺。仍以興聖為名。庶神道無方。微神凱風之思(弘明)○十一月。勝光寺主僧珍。奉來就宮。迎釋迦繡像一格。並菩薩聖僧金剛等像。于勝光寺供養(辨正)○釋元奘。天性早慧。經論造微。每慨。已布之典。雖蘊胸襟。未至之經。當求具覿。遂厲志往西域焉。是冬詣闕陳表。帝制不許。奘即私遁。自原州出玉關。抵高昌葉護可汗等國而去○閏十二月癸丑。詔曰。有隋失道。九服沸騰。朕親總元戎。致茲明罰。其有桀犬。嬰此湯羅。衘須義憤。終乎握節。各狥所奉。咸有可嘉。切恐九泉之下。尚淪鼎鑊。八難之間。永纏冰炭。愀然疚懷。無忘興寢。所以樹立福田。濟其營魄。可於建義以來。交兵之處。為義士兇徒殞身戎陣者。各建寺剎。招延勝侶。望法鼓所振。變炎火于青蓮。清梵所聞。易苦海于甘露。所司量定處所。並立寺宇。具為事條以聞。稱朕矜哀之意(舊史)。

庚寅(正觀四年)

天下大治。米斗三文。帝于正月。有旨于勝光寺。命諸寺大德四十九人。經三七日行道。慶諸繡像。日滿設千僧會。王公並來行香(辨正)○四月。波頗譯寶星經十卷訖。法琳制序。謂此經乃如來初證覺道。度

【現代漢語翻譯】 現代漢語譯本 六月，唐太宗召見密州明凈禪師入京祈雨。大通殿有旨意，允許度僧三百人。（《統紀》記載） 詔令將通義宮，皇家舊宅，改為尼寺，並命名為興聖寺，希望神道無所不在，略表對先人的追思。（《弘明集》記載） 十一月，勝光寺主僧珍，奉迎釋迦牟尼佛繡像一格，以及菩薩、聖僧、金剛等像，到勝光寺供養。（《辨正論》記載） 釋元奘（玄奘的另一種稱呼），天性聰慧，精通經論。他常慨嘆，已翻譯的佛經，雖已蘊藏於心，但未傳到的經典，應當尋求親眼見到。於是立志前往西域。這年冬天，他到朝廷呈上奏表，皇帝不允許。玄奘便私自逃遁，從原州出玉門關，抵達高昌葉護可汗等國而去。 閏十二月癸丑日，皇帝下詔說：『隋朝失去道義，天下百姓沸騰。朕親自統領軍隊，進行這場正義的討伐。那些抵抗者，身陷戰火，即使是盡忠職守，也值得嘉獎。但朕擔心他們在九泉之下，仍然遭受地獄之苦，在八難之中，永遠纏繞冰炭。朕深感不安，寢食難安。因此要建立福田，濟度他們的靈魂。可以在建義以來，交戰之處，為那些為國捐軀的義士和戰死的士兵，各建寺廟，招請高僧。希望法鼓的震響，能將炎火變為青蓮，清凈的梵音，能將苦海變為甘露。』責令有關部門確定地點，建立寺宇，詳細擬定相關事宜上報，以表達朕的哀矜之意。（《舊唐書》記載） 庚寅（貞觀四年） 天下太平，米價低至每斗三文錢。皇帝于正月，在勝光寺下旨，命各寺大德四十九人，連續二十一日（三七日）舉行法會，慶賀諸繡像。期滿之日，設千僧齋會，王公大臣都來行香。（《辨正論》記載） 四月，波頗（Prajna）翻譯《寶星經》十卷完畢，法琳作序。認為此經是如來（Tathagata）最初證悟成道，度...

【English Translation】 English version In June, Emperor Taizong summoned the Chan master Mingjing of Mizhou to the capital to pray for rain. There was an imperial decree from Datong Hall, allowing the ordination of 300 monks (recorded in 'Tong Ji'). An edict ordered that Tongyi Palace, the old residence of the imperial family, should be converted into a nunnery, and named Xingsheng Temple, hoping that the divine way would be omnipresent, and to express a slight remembrance of the ancestors (recorded in 'Hongming Ji'). In November, the abbot Sengzhen of Shengguang Temple, brought a framed embroidered image of Shakyamuni Buddha, as well as images of Bodhisattvas, holy monks, Vajras, etc., to Shengguang Temple for worship (recorded in 'Bian Zheng Lun'). The monk Yuanzang (another name for Xuanzang), was naturally intelligent and deeply versed in scriptures and treatises. He often lamented that although the translated scriptures were already in his heart, the scriptures that had not yet been transmitted should be sought to be seen with his own eyes. Therefore, he resolved to go to the Western Regions. That winter, he submitted a memorial to the court, but the emperor did not allow it. Xuanzang then secretly escaped, leaving Yumen Pass from Yuanzhou, and arrived at countries such as Gaochang Yegu Khan. In the intercalary twelfth month, on the day of Guichou, the emperor issued an edict saying: 'The Sui Dynasty lost its way, and the people of the world were in turmoil. I personally led the army to carry out this righteous campaign. Those who resisted, trapped in the flames of war, even if they were loyal to their duties, are worthy of commendation. But I am worried that they will still suffer in hell after death, and be forever entangled in ice and charcoal among the eight difficulties. I feel deeply uneasy, unable to sleep or eat in peace. Therefore, we must establish fields of merit to save their souls. Temples should be built in the places where battles have taken place since the founding of the dynasty, for the righteous men who died for the country and the soldiers who died in battle, and invite eminent monks. It is hoped that the sound of the Dharma drum can turn the flames into blue lotuses, and the pure Brahma sounds can turn the sea of suffering into sweet dew.' The relevant departments were ordered to determine the location, build temples, and submit detailed relevant matters to express my condolences (recorded in 'Old Book of Tang'). Gengyin (the fourth year of Zhenguan) The world was at peace, and the price of rice was as low as three coins per dou. In the first month, the emperor issued an edict at Shengguang Temple, ordering 49 eminent monks from various temples to hold a Dharma assembly for 21 days (three seven-day periods) to celebrate the embroidered images. On the day of completion, a thousand-monk vegetarian feast was held, and princes and ministers came to offer incense (recorded in 'Bian Zheng Lun'). In April, Prajna (波頗) finished translating the 'Bao Xing Jing' (寶星經) in ten volumes, and Falin wrote the preface. He believed that this scripture was the first enlightenment of the Tathagata (如來) to attain Buddhahood, to liberate...

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目連身子。及降伏魔王。護持國土。說此經也○是年。四方壁壘。咸置伽藍。如破薛舉。立昭仁寺(豳州)。破王世充。立昭覺寺(洛州)。破劉武周。立弘濟寺(汾州)。破宋金剛。立慈雲寺。(晉州)破霍老生立普濟寺(呂州)。破竇建德立等慈寺(鄭州)。破劉黑闥立昭福寺(洛州)。並官給供度。佛事弘敞。來虞世南李伯藥褚遂良顏師古岑文字許敬宗等。分撰新寺碑誌(內典錄)○四祖道信大師。游牛頭山。時懶融居其中。祖見之問曰。在此何為。曰觀心。祖曰。觀者何人。心是何物。融無對。因再拜請示心法。祖曰。百千法門。同歸方守。河沙妙德。盡在心源。定慧神通。悉自具足。無三界可出。無菩提可求。汝但任心自在。莫作觀行。亦莫息心。觸目遇緣。皆是佛之妙用。融曰。既不作觀行。于境起時如何。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情何由起。妄情既不起。真心任遍知。祖授法已。歸於雙峰(五燈)○十月慧乘法師示寂。乘釋蒙據道。護法為心。身歷三朝。政移六帝。頻升中殿。面對天顏。英德推崇。公卿歸敬○冬法師道遜(一云道愻)。因人請講涅槃。及發題已。告四眾曰。云何偈后。請寄來生。遂依文敘釋。至偈而逝(一云止師子品至品果終)。送柩于山。忽有異花。繞尸而

{ "translations": [ "目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）現身，以及降伏魔王，護持國土，都是爲了宣說此經啊。這一年，四面八方的壁壘，都設定了伽藍（Sangharama，寺院）。例如，攻破薛舉后，建立了昭仁寺（位於豳州）；攻破王世充后，建立了昭覺寺（位於洛州）；攻破劉武周后，建立了弘濟寺（位於汾州）；攻破宋金剛后，建立了慈雲寺（位於晉州）；攻破霍老生后，建立了普濟寺（呂州）；攻破竇建德后，建立了等慈寺（鄭州）；攻破劉黑闥后，建立了昭福寺（洛州）。這些寺廟都由官府提供供給，佛事弘大敞亮。虞世南、李伯藥、褚遂良、顏師古、岑文字、許敬宗等人，分別撰寫了新寺的碑文和傳記（出自《內典錄》）。", "四祖道信大師，遊歷牛頭山時，當時懶融居住在那裡。道信大師見到他，問道：『你在這裡做什麼？』懶融回答說：『觀心。』道信大師說：『觀的是什麼人？心又是什麼東西？』懶融無言以對，於是再次拜見，請求開示心法。道信大師說：『百千法門，最終都歸於方寸之地，無量妙德，都存在於心源之中。定、慧、神通，全部自身具足。沒有三界可以出離，沒有菩提可以追求。你只需任心自在，不要作意觀行，也不要停止心念。接觸事物，遇到因緣，都是佛的妙用。』懶融問：『既然不作意觀行，那麼在境界生起時該怎麼辦？』道信大師說：『境界和因緣沒有好壞，好壞產生於心。心如果不強加名相，虛妄的情感又從何而起？虛妄的情感既然不生起，真心自然普遍知曉。』道信大師傳授心法后，回到了雙峰山（出自《五燈會元》）。", "十月，慧乘法師示寂。慧乘法師闡釋矇昧，依據正道，以護持佛法為己任。他經歷了三個朝代，六位皇帝的更迭，多次升入中殿，面見天顏。他的英德受到推崇，公卿大臣都歸心敬仰。", "冬季，道遜法師（一說為道愻）應人邀請講解《涅槃經》，在開始講解之前，告訴大眾說：『云何偈之後，請寄託來生。』於是依據經文敘述解釋，直到偈頌處圓寂（一說在講解《師子品》至《品果》結束時圓寂）。送葬靈柩到山中時，忽然有奇異的花朵，環繞著屍體。" ], "english_translations": [ 'Maudgalyayana (one of the Buddha\'s ten great disciples, known for his supernatural powers) appearing, as well as subduing the demon king and protecting the country, were all for the purpose of expounding this sutra. In this year, monasteries (Sangharama) were established in all directions. For example, after defeating Xue Ju, Zhaoren Temple (in Binzhou) was established; after defeating Wang Shichong, Zhaojue Temple (in Luozhou) was established; after defeating Liu Wuzhou, Hongji Temple (in Fenzhou) was established; after defeating Song Jingang, Ciyun Temple (in Jinzhou) was established; after defeating Huo Laosheng, Puji Temple (in Luzhou) was established; after defeating Dou Jiande, Dengci Temple (in Zhengzhou) was established; after defeating Liu Heita, Zhaofu Temple (in Luozhou) was established. These temples were all provided with supplies by the government, and Buddhist affairs were grand and open. Yu Shinan, Li Boyao, Chu Suiliang, Yan Shigu, Cen Wenben, Xu Jingzong, and others wrote inscriptions and biographies for the new temples (from the \'Neidianlu\').', 'The Fourth Patriarch, Great Master Daoxin, while traveling in Niutou Mountain, met Lanrong, who was living there. Great Master Daoxin saw him and asked, \'What are you doing here?\' Lanrong replied, \'Observing the mind.\' Great Master Daoxin said, \'Who is observing? What is the mind?\' Lanrong was speechless, so he bowed again and asked for instruction on the mind-dharma. Great Master Daoxin said, \'The myriad dharma-gates ultimately return to the square inch of the heart, and immeasurable wonderful virtues exist within the source of the mind. Samadhi, wisdom, and supernatural powers are all fully possessed within oneself. There is no triple world to escape, and no Bodhi to seek. You only need to let your mind be free and at ease, do not intentionally practice observation, and do not stop the mind. Contacting things and encountering conditions are all wonderful functions of the Buddha.\' Lanrong asked, \'Since I am not intentionally practicing observation, what should I do when a state arises?\' Great Master Daoxin said, \'States and conditions have no good or bad; good and bad arise from the mind. If the mind does not impose names and forms, from where do false emotions arise? Since false emotions do not arise, the true mind naturally knows everything.\' After Great Master Daoxin transmitted the dharma, he returned to Shuangfeng Mountain (from the \'Wudeng Huiyuan\').', 'In the tenth month, Dharma Master Huicheng passed away. Dharma Master Huicheng elucidated ignorance, based himself on the right path, and took protecting the Dharma as his responsibility. He experienced three dynasties and the change of six emperors, and he ascended to the central hall many times to meet the emperor\'s face. His heroic virtues were admired, and the ministers all returned to him with reverence.', 'In winter, Dharma Master Daoxun (or Daoxun) was invited to lecture on the \'Nirvana Sutra\'. Before beginning the lecture, he told the assembly, \'After the verse of \'How\', please entrust me to the next life.\' Then, according to the sutra, he narrated and explained until he passed away at the verse (or passed away at the end of explaining the \'Lion\'s Roar Chapter\' to the \'Fruition Chapter\'). When the coffin was sent to the mountain for burial, suddenly there were strange flowers surrounding the corpse.' ] }

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生。長一二尺。可五百莖(本傳)○釋法向。止江北海陵寺。能預知災福。嘗有虎搏人。向喚住令放。虎即放之。為諸虎說法。皆相隨而遠去。向是冬示寂。

辛卯(正觀五年)

帝為穆太后。于慶善宮。造慈德寺。又于昭陵。立瑤臺寺○敕法師元琬。于苑內德業寺。為皇后寫藏經。又于延興寺。更造藏經。並委琬監護。經部詳正。自琬始也○梁州安養寺慧光弟子母貧。以子故袈裟。制其內衣。忽雷震而死。題其背曰。由用法衣。不如法也(僧傳)○遂州趙文信。暴死復甦云。至閻羅所問何業。對曰。不讀佛書。唯好庾信文集。王曰。識之否。信曰不識。王令引庾信至。乃見大龜。一身多頭。作人語云。我生時好作文。誹謗佛法。故受斯報。信寤具述其事。遂州人多好獵。因此共相勸戒。改業持經(法苑)。

壬辰(正觀六年)

帝詔以太原舊第。為天宮寺。追奉穆太后○于臺城西。真女城內。為穆太后。又造弘福寺(辨正)○五月五日。萬回法雲公。生於虢州閿鄉張氏○釋灌頂。自大業中。止天臺山。定慧兩修。語默雙化。是年八月七日。終於國清。壽七十二。初頂化流囂俗。神用弘方。有村人染患將絕。頂為焚香。轉法華經。疾者聞香入鼻即愈。嘗于章安攝靜寺。方講涅槃經。有群海賊

【現代漢語翻譯】 現代漢語譯本 生。長一二尺。可五百莖（本傳）。 釋法向，住在江北海陵寺，能預知災禍和幸福。曾經有老虎襲擊人，法向喚住老虎讓它放人，老虎就放了。法向為眾虎說法，老虎們都跟隨他遠遠離去。法向是冬天圓寂的。

辛卯（貞觀五年）

皇帝爲了穆太后，在慶善宮建造慈德寺。又在昭陵，建立瑤臺寺。 敕令法師元琬，在苑內的德業寺，為皇后抄寫藏經。又在延興寺，重新建造藏經，並委任元琬監護，經書的校對整理，從元琬開始。 梁州安養寺慧光的弟子，母親貧困，用兒子以前的袈裟，製作內衣。忽然雷擊而死，背上題字說：『因為使用法衣，不如法啊』（僧傳）。 遂州趙文信，暴死後復活，說：『到了閻羅王那裡，閻羅王問他做了什麼行業。』趙文信回答說：『不讀佛書，只喜歡庾信的文集。』閻羅王說：『認識庾信嗎？』趙文信說不認識。閻羅王命令引來庾信，於是看見一隻大烏龜，一身長著很多頭，說人話：『我活著的時候喜歡寫作，誹謗佛法，所以受到這樣的報應。』趙文信醒悟后詳細敘述這件事，遂州人大多喜歡打獵，因此互相勸誡，改變職業，誦持經書（法苑）。

壬辰（貞觀六年）

皇帝下詔將太原的舊宅，改為天宮寺，追奉穆太后。 在臺城西，真女城內，為穆太后，又建造弘福寺（辨正）。 五月五日，萬回法雲公，出生于虢州閿鄉張氏。 釋灌頂，從大業年間開始，住在天臺山，定慧雙修，言語和沉默都能教化眾生。這年八月七日，在國清寺圓寂，享年七十二歲。當初灌頂法師化解流言蜚語，神通廣大。有村民染病將要去世，灌頂法師為他焚香，轉誦《法華經》，病人聞到香味進入鼻中就痊癒了。曾經在章安攝靜寺，正在講解《涅槃經》，有一群海賊

【English Translation】 English version He grew to be one or two chi (unit of length) long, with about five hundred stems (from his biography). The monk Faxiang resided at Hailing Temple north of the Yangtze River. He could foresee disasters and blessings. Once, a tiger attacked a person. Faxiang called out to the tiger to stop and release the person, which it did. Faxiang then preached to the tigers, and they all followed him and went far away. Faxiang passed away in winter.

Xinmao (5th year of Zhenguan)

The Emperor, for the sake of Empress Dowager Mu, built Cide Temple in Qingshan Palace. He also established Yaotai Temple at Zhaoling. An imperial edict ordered Dharma Master Yuanwan to transcribe the Tripitaka for the Empress at Deyue Temple within the imperial garden. Additionally, he had the Tripitaka rebuilt at Yanxing Temple, entrusting Yuanwan with its supervision. The detailed correction of the scriptures began with Yuanwan. A disciple of Huiguang from Anyang Temple in Liangzhou, whose mother was poor, used her son's old kasaya (robe) to make inner garments. Suddenly, she was struck by lightning and died. Inscribed on her back were the words: 'Due to the improper use of the Dharma robe' (from the Biographies of Monks). Zhao Wenxin of Suizhou, after suddenly dying, revived and said: 'I arrived at Yama's (King of the Underworld) place, and Yama asked what occupation I had.' Zhao Wenxin replied: 'I do not read Buddhist scriptures, but only like the collected works of Yu Xin.' Yama said: 'Do you know Yu Xin?' Zhao Wenxin said he did not. Yama ordered Yu Xin to be brought forth, and then he saw a large turtle with many heads, speaking human language: 'When I was alive, I liked to write and slander the Buddha's teachings, so I received this retribution.' Zhao Wenxin awoke and recounted the event in detail. The people of Suizhou mostly enjoyed hunting, so they mutually advised each other to change their professions and uphold the scriptures (from the Dharma Garden).

Renchen (6th year of Zhenguan)

The Emperor decreed that his old residence in Taiyuan be converted into Tiangong Temple to honor Empress Dowager Mu. West of Taicheng, within Zhennu City, Hongfu Temple was built for Empress Dowager Mu (from Bianzheng). On the fifth day of the fifth month, Wanhui Fayungong was born to the Zhang family in Wenxiang, Guozhou. The monk Guanding resided on Mount Tiantai from the Daye era, cultivating both meditation and wisdom, transforming beings through both speech and silence. On the seventh day of the eighth month of this year, he passed away at Guoqing Temple at the age of seventy-two. Initially, Dharma Master Guanding resolved rumors and was spiritually powerful. A villager who was seriously ill and about to die was cured when Guanding burned incense and recited the Lotus Sutra, and the patient smelled the fragrance entering his nose. Once, at Zhang'an Shejing Temple, while lecturing on the Nirvana Sutra, a group of pirates...

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至寺。忽見持弓執戟人皆丈餘。賊即驚退。靈應非一。且智者詞旨。能持能領者。唯頂一人(本傳)○十月。波頗譯般若燈論十五卷訖。法琳作序。有曰。是論乃佛滅七百年後。分別明菩薩之所作也。以如幻之心。鑒非有之物。了物非物。則物物性空。知心無心。則心心體寂。窮無生理。究實相源云○法師元琬。戒德馳聲。僧尼受具戒者。三千餘人。王公僚佐百姓。受歸戒者。二十餘萬。有巫者。見授戒之際。常有鬼神承受。是年造普光寺。召琬居之。杜如晦尊琬之道。常詢法要。及臨終召琬。愿為其世世之師(僧史)。

癸巳(正觀七年)

春波頗譯莊嚴論十三卷訖。敕庶子李伯藥為序。又敕各寫十部。散流海內。仍賜頗等。束帛百段。帝既踵輪王。十善化世。國內諸市。悉斷屠行。普禁民間。不許宰殺。江南之地。立寨取魚。三十餘州。及其破堰取魚。恒沙億數。又降敕旨。悉廢除之。又屬歲阜時和。普度僧尼三千人。因太子染患。眾治無效。敕延波頗入內。一百餘日。帝每詢法要。太子疾愈。頗辭出本寺。賜綾帛六十段等(辨正)○四月波頗示疾。因分散衣資。造諸凈業。端坐而逝○三藏玄奘。自離唐抵罽賓大林。以至麹阇國。與胡啇八十人。渡殑伽河。彼俗以人祀天。奘與諸啇被執。將戮奘以祭

【現代漢語翻譯】 現代漢語譯本： 到達寺廟后，忽然看見拿著弓箭和長戟的人都有一丈多高，盜賊立即驚恐退卻。這樣的靈異感應不止一次。而且智者的言辭旨意，能夠堅持和領悟的，只有頂一人（本傳）。

十月，波頗（Prakasamati，譯經師）翻譯完成《般若燈論》十五卷，法琳（Falín，唐代僧人）作序，其中寫道：『這部論典是佛陀涅槃七百年後，分別明菩薩（Vibhajyavadin，部派佛教的代表人物）所作。以如夢如幻的心，觀察非真實存在的萬物，瞭解萬物並非實有，那麼萬物的自性就是空。知道心無自性，那麼心體的本體就是寂靜。窮盡無生的道理，探究實相的根源。』

法師元琬（Yuán Wǎn，唐代僧人），以戒律品德聞名，在他那裡受具足戒的僧尼有三千多人，王公大臣和百姓，受皈依戒的有二十多萬人。有巫師看見授戒的時候，常有鬼神來承受。這年建造普光寺，邀請元琬居住。杜如晦（Dù Rúhuì，唐朝宰相）尊敬元琬的道行，常常詢問佛法要義。等到臨終時召見元琬，希望他成為自己生生世世的老師（僧史）。 癸巳年（貞觀七年） 春季，波頗（Prakasamati，譯經師）翻譯完成《莊嚴論》十三卷，皇帝敕令庶子李伯藥（Lǐ Bóyào，唐朝官員）作序。又敕令各抄寫十部，散佈到全國各地，並賜給波頗等人束帛一百段。皇帝傚法轉輪聖王，用十善來教化世人，國內各個市場，全部停止屠宰行為，普遍禁止民間宰殺牲畜。江南地區，設定柵欄捕魚，涉及三十多個州，以及破壞堤壩捕魚，數量多如恒河沙數。又下達敕旨，全部廢除這些行為。又適逢年成豐收，時節和順，普遍度化僧尼三千人。因為太子染病，各種治療都無效，敕令召見波頗入宮，一百多天。皇帝每次都詢問佛法要義，太子疾病痊癒。波頗辭別返回本寺，皇帝賜給綾羅綢緞六十段等（辨正）。 四月，波頗（Prakasamati，譯經師）示現疾病，於是分發衣物錢財，建造各種凈業。端坐而逝。 三藏玄奘（Xuán Zàng，唐代高僧），自從離開唐朝到達罽賓大林（Kashmir，古印度地區），以至於到麹阇國（Kucha，古西域國家），與胡商八十人，渡過殑伽河（Ganges River，恒河）。當地風俗用人來祭祀天神，玄奘和各位商人被抓住，將要殺玄奘來祭祀。

【English Translation】 English version: Upon arriving at the temple, they suddenly saw people holding bows and halberds, all over ten feet tall. The bandits immediately retreated in fear. Such miraculous responses were not isolated incidents. Moreover, among those who could uphold and comprehend the wise one's words and intentions, there was only one named Ding (from his biography). In October, Prakasamati (translator of scriptures) completed the translation of the 'Nyayaloka-Prajnapradipa' (Treatise on the Light of Wisdom) in fifteen volumes. Falin (Tang Dynasty monk) wrote the preface, which stated: 'This treatise was written by Vibhajyavadin (representative of a branch of Buddhism) seven hundred years after the Buddha's Nirvana. With a mind like illusion, it observes things that are not truly existent. Understanding that things are not real, then the self-nature of all things is emptiness. Knowing that the mind has no self-nature, then the essence of the mind is stillness. Exhausting the principle of non-origination, it explores the source of ultimate reality.' The Dharma Master Yuan Wan (Tang Dynasty monk) was renowned for his virtuous observance of precepts. More than three thousand monks and nuns received the complete precepts from him, and over two hundred thousand princes, officials, and common people received the refuge precepts. A shaman saw that during the precept-giving ceremonies, there were often ghosts and spirits receiving them. In this year, Puguang Temple was built, and Yuan Wan was invited to reside there. Du Ruhui (Tang Dynasty chancellor) respected Yuan Wan's path and often inquired about the essentials of the Dharma. When he was on his deathbed, he summoned Yuan Wan, hoping that he would be his teacher in every lifetime (from Monastic History). Year Gui Si (7th year of Zhenguan) In the spring, Prakasamati (translator of scriptures) completed the translation of the 'Mahayana-sutralamkara' (Ornament of the Great Vehicle Sutras) in thirteen volumes. The Emperor ordered the Imperial Son Li Boyao (Tang Dynasty official) to write the preface. He also ordered ten copies to be made and distributed throughout the country, and bestowed upon Prakasamati and others one hundred bolts of silk. The Emperor, emulating the Chakravartin King, used the Ten Virtues to transform the world. All markets in the country ceased slaughtering, and the common people were generally forbidden from slaughtering livestock. In the Jiangnan region, the practice of setting up fences to catch fish, involving more than thirty prefectures, and the practice of destroying dams to catch fish, numbering as many as the sands of the Ganges River, were all abolished by imperial decree. Furthermore, during a time of abundant harvests and favorable seasons, three thousand monks and nuns were ordained. Because the Crown Prince fell ill and various treatments were ineffective, Prakasamati was summoned to the palace for over one hundred days. The Emperor inquired about the essentials of the Dharma each time, and the Crown Prince recovered from his illness. Prakasamati bid farewell and returned to his temple, and the Emperor bestowed upon him sixty bolts of silk and other gifts (from Bianzheng). In April, Prakasamati (translator of scriptures) showed signs of illness. Thereupon, he distributed his clothing and wealth, and created various pure karmas. He passed away while sitting upright. The Tripitaka Master Xuan Zang (Tang Dynasty monk), since leaving the Tang Dynasty and arriving at Kashmir (ancient Indian region), and then to Kucha (ancient Western Regions kingdom), crossed the Ganges River with eighty foreign merchants. The local custom was to sacrifice people to the gods. Xuan Zang and the merchants were captured, and Xuan Zang was to be sacrificed.

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。俄大風作。塵沙漲天。晝日晦瞑。彼眾震懼。以奘為聖人。遂釋之。至中天竺。遇大乘居士。為開瑜伽師地。入王舍城。止那蘭陀寺。寺七寶所成。僧以萬數。奘從上方戒賢論師。窮探大乘秘奧。日益智證○釋道昂。嘗于夜講無燈。昂舉掌發光明。照堂宇故。其勝道難測。常愿生安養。是年八月。見西方法樂來迎。趺坐而逝(詳見本傳)○釋法曠。卓然正色。三衣一缽外。一無受畜。人有與語。唯言離著。以末代根機。隨塵生染故也。是年捨身而逝(本傳)。

甲午(正觀八年)

釋法琳。志存護法。因道士劉李等。並作庸文。謗毀正法。琳乃著辨正論十二篇。一三教治道。二十代奉佛。三佛道先後。四釋李師資。五十喻。六九箴。七氣為道本。八信毀交報。九品藻眾書。十出道偽謬。十一歷世相承。十二歸心有地。窮釋老之教源。極品藻之名理。東宮學士陳子良注之。並制序云(論在藏明字函)○律師惠璉。深明機要。貞觀初任雲華寺上座。又下令徴入普光。綱理僧倫。是冬遷寂(本傳)○十月。智琰法師遷寂。琰行業精進。感瑞非一。宵爐未爇。自起煙芬。夕罐才空。潛加溢水。又修彌陀十六觀○蜀川綿竹釋寶瓊。其邑奉道不奉佛。瓊欲化之。值其眾會。不禮而坐。彼曰。不禮天尊何也。瓊曰。邪

【現代漢語翻譯】 現代漢語譯本：突然颳起大風，塵土和沙子瀰漫天空，白天變得昏暗。那些人非常害怕，認為玄奘（指唐玄奘，一位著名的佛教僧侶和翻譯家）是聖人，於是釋放了他。玄奘到達中天竺（古代印度的中部地區），遇到一位大乘佛教的居士（在家修行的佛教徒），為他講解《瑜伽師地論》（佛教論著名）。之後，他進入王舍城（古代印度城市），住在那爛陀寺（古代印度佛教寺院）。那爛陀寺由七寶構成，僧侶有數萬人。玄奘跟隨上方戒賢論師（那爛陀寺的住持）深入研究大乘佛教的秘密和奧義，智慧和證悟日益增長。釋道昂（一位僧侶）曾經在夜晚無燈的情況下講經，道昂舉起手掌，發出光明，照亮整個殿堂，因此他的殊勝道行難以測度。他常常發願往生安養（西方極樂世界）。這年八月，他看見西方極樂世界的音樂來迎接他，於是跏趺坐而逝（詳細情況參見他的傳記）。釋法曠（一位僧侶）品行端正，除了三衣一缽（僧侶的簡單生活用品）之外，一無所受。別人和他說話，他只說要『離著』（脫離執著），因為末法時代的眾生根基淺薄，容易被塵世所污染。這年他捨身而逝（參見他的傳記）。 甲午年（貞觀八年） 釋法琳（一位僧侶）立志護衛佛法。因為道士劉李等人，寫了一些粗俗的文章，誹謗佛法。法琳於是寫了《辨正論》十二篇，內容包括：一、三教治道（儒釋道三教的治國之道），二、歷代奉佛（歷代皇帝信奉佛教的情況），三、佛道先後（佛教和道教出現的先後順序），四、釋李師資（解釋李耳即老子作為道教祖師的身份），五、十喻，六、九箴，七、氣為道本（道教認為氣是道的根本），八、信毀交報（信仰和誹謗的因果報應），九、品藻眾書（評論各種書籍），十、出道偽謬（指出道教的虛假和謬誤），十一、歷世相承（道教的傳承歷史），十二、歸心有地（歸依佛法有歸宿）。他深入研究了儒釋道三教的教義根源，極盡評論和鑑別的名理。東宮學士陳子良為這部論著做了註釋，並寫了序言（這部論著在藏經的明字函中）。律師惠璉（一位律師）深明機要。貞觀初年，擔任雲華寺的上座（寺院的領導者）。後來又奉命進入普光寺，管理僧團的事務。這年冬天圓寂（參見他的傳記）。十月，智琰法師圓寂。智琰法師修行精進，感應到的祥瑞不止一件。夜晚爐子還沒點燃，就自己冒出香菸。傍晚水罐剛空，就自己悄悄地滿了水。他還修習彌陀十六觀（觀想阿彌陀佛的十六種方法）。蜀川綿竹的釋寶瓊（一位僧侶），當地人信奉道教而不信奉佛教。寶瓊想要教化他們。正趕上他們的集會，寶瓊沒有行禮就坐下了。他們說：『為什麼不禮拜天尊（道教的神）呢？』寶瓊說：『邪』

【English Translation】 English version: Suddenly, a great wind arose, and dust and sand filled the sky, making the daytime dark. The people were terrified and, considering Xuanzang (referring to Tang Xuanzang, a famous Buddhist monk and translator) a sage, released him. Xuanzang arrived in Central India (the central region of ancient India) and encountered a Mahayana Buddhist layman (a Buddhist practitioner who is not a monk), who explained the Yogacarabhumi-sastra (a famous Buddhist treatise) to him. Afterward, he entered Rajagriha (an ancient Indian city) and stayed at Nalanda Monastery (an ancient Indian Buddhist monastery). Nalanda Monastery was made of the seven treasures, and there were tens of thousands of monks. Xuanzang followed the Venerable Silabhadra (the abbot of Nalanda Monastery) to deeply study the secrets and profound meanings of Mahayana Buddhism, and his wisdom and realization increased daily. The Venerable Daoang (a monk) once lectured at night without a lamp. Daoang raised his palm, emitting light that illuminated the entire hall, so his extraordinary spiritual attainment was immeasurable. He often vowed to be reborn in Sukhavati (the Western Pure Land). In August of this year, he saw the music of the Western Pure Land coming to welcome him, so he passed away in the lotus position (detailed information can be found in his biography). The Venerable Fakuang (a monk) was upright and righteous, possessing nothing but the three robes and one bowl (the simple necessities of a monk). When others spoke to him, he only said to 'detach' (from attachments), because the sentient beings of the degenerate age have shallow roots and are easily contaminated by the world. This year, he gave up his life and passed away (see his biography). The year jiawu (the eighth year of the Zhenguan reign) The Venerable Falin (a monk) was determined to protect the Dharma. Because Daoist Liu, Li, and others wrote some vulgar articles slandering the Dharma, Falin wrote twelve chapters of the Bianzheng Lun ('Treatise on Distinguishing the Correct'), including: 1. The Way of Governing the State by the Three Teachings (Confucianism, Buddhism, and Taoism), 2. The Veneration of Buddhism by Past Dynasties, 3. The Order of Appearance of Buddhism and Taoism, 4. Explaining Li Er (Lao Tzu) as the Founder of Taoism, 5. Ten Metaphors, 6. Nine Admonitions, 7. Qi as the Root of the Tao (Taoism believes that qi is the root of the Tao), 8. The Karmic Retribution of Belief and Slander, 9. Commenting on Various Books, 10. Pointing Out the Falseness and Errors of Taoism, 11. The History of the Transmission of Taoism, 12. Taking Refuge in the Dharma Has a Destination. He deeply studied the doctrinal sources of the Three Teachings and exhausted the principles of commentary and discernment. Chen Ziliang, a scholar of the Eastern Palace, annotated this treatise and wrote a preface (this treatise is in the 'Ming' character box of the Sutra Collection). The Vinaya Master Huilian (a lawyer) deeply understood the essentials. In the early years of the Zhenguan reign, he served as the senior seat (leader of the monastery) of Yunhua Monastery. Later, he was ordered to enter Puguang Monastery to manage the affairs of the Sangha. He passed away in the winter of this year (see his biography). In October, Dharma Master Zhiyan passed away. Dharma Master Zhiyan practiced diligently, and the auspicious signs he experienced were more than one. At night, before the stove was lit, incense smoke would rise on its own. In the evening, as soon as the water pot was empty, it would quietly fill up with water on its own. He also practiced the Sixteen Contemplations of Amitabha (sixteen methods of visualizing Amitabha Buddha). The Venerable Baoqiong of Mianzhu in Sichuan (a monk), the local people believed in Taoism and did not believe in Buddhism. Baoqiong wanted to teach them. He happened to be at their gathering, and Baoqiong sat down without bowing. They said, 'Why don't you bow to the Heavenly Worthy (a Taoist deity)?' Baoqiong said, 'Evil.'

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正道殊。所奉各異。天尚禮我。我何禮老君乎。眾議紛紜。瓊曰。吾若下禮。必貽辱也。一拜而道像動搖。二拜而連座倒地。眾遂禮瓊。一時回信。是年瓊卒。

乙未(九)

春帝下詔斷殺。起於三月。盡於五月。法師元琬。以仁育兼濟。乃上啟更延。帝又特聽盡于歲暮○四月。律師智首卒。首深於律部。自律法東闡。六百許年。傳度歸戒。多迷體相。五部莫分。二見交雜。首乃著五部區分鈔二十一卷。自隋文以來。獨步京輦。其知名唐世者。皆首之汲引。正觀八年。召為弘福上座。至是遷寂。皇上哀悼。來令百司。供給喪事。自隋至唐。僧無國葬。創開模楷。時共重之。僕射房元齡。詹事杜正倫。並諸公卿。並親盡哀訴。崇戒范也。官給地十畝。于京城西原墳之。種松千株許。敬宗為碑云○十月。律師法礪卒。礪生而牙齒全具。迄於終老。中無齔毀。堅白逾常。講律四十餘遍。制四分疏等(本傳)○十一月。詔曰。三乘統轍。濟度為先。八正歸依。慈悲為主。流智慧之海。膏澤群生。剪煩惱之林。津樑品物。事符積善。理葉至仁。朕欽若金輪。恭膺寶命。大聖之規。無幽不察。至德之訓。無遠不思。欲使人免蓋纏。家臻仁壽。比緣喪亂。僧徒減少。華臺寶塔。窺戶無人。紺發青蓮。櫛風沐雨。眷言凋毀

【現代漢語翻譯】 現代漢語譯本： 『正道』各不相同，所信仰的也各異。天神尚且對我行禮，我為何要對老君行禮呢？』眾人議論紛紛。張瓊說：『我若向他下拜，必定是侮辱。』（結果）一拜之下，道教神像動搖；二拜之下，連座位的神像都倒在地上。眾人於是向張瓊行禮。一時之間，（道教徒）都改變了信仰。這年，張瓊去世。

乙未年（九年）

春季，皇帝下詔禁止殺生，從三月開始，到五月結束。法師元琬認為應該仁愛兼濟，於是上書請求延長禁殺時間。皇帝特許延長到年底。四月，律師智首去世。智首精通律宗。自從律法傳入東方，六百多年來，傳授戒律，接受戒律的人，大多不明白戒體的相狀，五部律宗難以區分，兩種見解相互混雜。智首於是撰寫了《五部區分鈔》二十一卷。自隋文帝以來，他在京城一帶獨佔鰲頭。唐朝那些知名的人物，都是智首提拔引導的。貞觀八年，被召為弘福寺的上座。到這時去世。皇上哀悼，下令百官供給喪事。從隋朝到唐朝，僧人沒有國葬的，這是第一次，開創了先例，當時的人都很重視這件事。僕射房元齡、詹事杜正倫以及各位公卿，都親自盡哀，推崇戒律的典範。朝廷供給土地十畝，在京城西邊的原野上安葬，種植松樹約一千棵，敬宗為他撰寫碑文。 十月，律師法礪去世。法礪生下來牙齒就全部長齊，直到去世，中間沒有換牙或損壞，堅固潔白超過常人。講解律法四十多遍，撰寫了《四分律疏》等。 十一月，皇帝下詔說：『三乘佛法總括一切，濟度眾生為先；八正道是歸依之處，慈悲是根本。要流淌智慧的海洋，滋潤萬物；要剪除煩惱的森林，成為眾生的津樑。這些事符合積善的原則，道理符合至仁。朕敬奉金輪王的教誨，恭敬地接受天命。大聖人的規範，沒有幽深之處不察明；至德的訓誡，沒有遙遠之處不思慮。想要使人們免除蓋纏，家家戶戶達到仁壽。近來因為喪亂，僧侶減少，華麗的佛寺寶塔，空無一人。僧侶們櫛風沐雨，容顏憔悴。』

【English Translation】 English version: 'The 'Right Path' differs, and what they worship is also different. Even the gods pay respect to me, so why should I pay respect to Laozi?' The crowd was in turmoil. Zhang Qiong said, 'If I were to bow to him, it would surely be a disgrace.' (As a result,) with one bow, the Daoist statues shook; with the second bow, even the seated statues fell to the ground. The crowd then paid respect to Zhang Qiong. In that moment, (the Daoists) all changed their faith. In this year, Zhang Qiong passed away.

Year Yiwei (9th year)

In the spring, the emperor issued an edict prohibiting killing, starting from the third month and ending in the fifth month. Dharma Master Yuan Wan believed in benevolence and universal salvation, so he submitted a memorial requesting an extension of the prohibition. The emperor specially granted an extension until the end of the year. In April, Vinaya Master Zhi Shou (Wisdom Head) passed away. Zhi Shou was proficient in the Vinaya School (Lǜzōng). Since the Vinaya was introduced to the East, for more than six hundred years, those who transmitted and received precepts mostly did not understand the characteristics of the precepts, the five divisions of the Vinaya were difficult to distinguish, and the two views were mixed. Zhi Shou then wrote 'Notes on the Differentiation of the Five Divisions' (Wǔbù Qūfēn Chāo) in twenty-one volumes. Since Emperor Wen of the Sui Dynasty, he had been unparalleled in the capital area. Those famous figures of the Tang Dynasty were all promoted and guided by Zhi Shou. In the eighth year of Zhenguan, he was summoned to be the chief seat of Hongfu Temple. He passed away at this time. The emperor mourned and ordered the officials to provide for the funeral. From the Sui to the Tang Dynasty, there had been no state funerals for monks; this was the first time, setting a precedent, and people at the time valued it greatly. The Minister Fang Xuanling (Fáng Xuánlíng), the Chamberlain Du Zhenglun (Dù Zhènglún), and the various dukes and ministers all personally expressed their condolences, honoring the model of the precepts. The government provided ten acres of land for burial in the western plains of the capital, planting about a thousand pine trees, and Emperor Jingzong wrote an epitaph for him. In October, Vinaya Master Fa Li (Dharma Strength) passed away. Fa Li was born with all his teeth fully grown, and until his death, he did not lose or damage any teeth, and his teeth were stronger and whiter than ordinary people. He lectured on the Vinaya more than forty times and wrote the 'Commentary on the Four-Part Vinaya' (Sìfēn Lǜ Shū), etc. In November, the emperor issued an edict saying: 'The Three Vehicles (Sānshèng) encompass everything, and saving sentient beings comes first; the Eightfold Path (Bāzhèngdào) is the place of refuge, and compassion is the foundation. We must flow the ocean of wisdom to nourish all things; we must cut down the forest of afflictions to become the ferry for sentient beings. These things are in accordance with the principles of accumulating good deeds, and the principles are in accordance with perfect benevolence. I respectfully follow the teachings of the Golden Wheel King (Jīnlúnwáng) and respectfully accept the mandate of heaven. The norms of the great sage, there is no depth that is not examined; the teachings of perfect virtue, there is no distance that is not considered. I want to enable people to be free from cover and entanglement, and for every household to achieve benevolence and longevity. Recently, due to the chaos of war, the number of monks has decreased, and the magnificent temples and pagodas are empty. The monks brave the wind and rain, and their faces are haggard.'

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。良用憮然。其天下諸州。有寺之處。宜度僧尼。數以三千為限。其州有大小。當處所度多少。有司詳定。務取德業精明。其往因減省還俗。及私度白衣之徒。若行業可稱。通在取限云云(舊唐史)。

丙申(十)

皇太子。問張士衡曰。事佛營福。其應如何。對曰。事佛在清凈仁恕。如貪𢛓驕虐。雖傾財事之無益。且善惡必報。若影赴形。為臣忠。為子孝。則福祚永。反是則禍至矣。時太子有逆志。故士衡因對以箴之○八月詔相州律師惠休。赴京講法。休辭疾不赴。休嘗曰。吾見盛名宗匠。未有不奉法。而循道者。能無希驥乎。由是六時行業彌勵。一鞋三十年不棄。每曰。解心易起。塵境難消。卒年九十八○釋道英。開皇中。初入太行山寺修止觀。次住京師勝光寺入定。稍呈異跡。嘗任直歲。與俗爭地。忽倒仆而死。俗誓不敢諍。尋即起坐。又入水宴坐。六宿方出。又值冰厚雪壯。乃曰。此平凈處。何得不眠。仰臥三宿方起。晚住蒲州普濟寺。一日講起信論。至真如門。奄然氣絕。知者曰。此入滅盡想耳。累日方起。是年九月。令誦華嚴。至臨終。勸念善處乃逝。壽八十。靈異非一○法師元琬。致書于皇太子。以要務四條。力勸遵行。初行慈。二減殺。三順氣育生。四奉齋。太子答。以所示妙法四科。

【現代漢語翻譯】 現代漢語譯本：良久，他悵然若失。朝廷下令天下各州，凡有寺廟的地方，都可允許僧尼剃度出家，人數以三千人為限。各州的大小情況不同，所度人數的多少，由有關部門詳細評定。務必選取那些在德行和學業上都精進明白的人。對於那些因為過去的原因而被勒令還俗，以及私自剃度為僧的平民，如果他們的行為可以稱道，也都可以被納入這次剃度的名額之中。（《舊唐書》）

丙申（十月）

皇太子問張士衡說：『事奉佛陀，營求福報，應該怎麼做？』張士衡回答說：『事奉佛陀在於清凈仁慈寬恕。如果貪婪暴虐，即使傾盡家財來事奉佛陀也是沒有益處的。而且善惡必定有報應，就像影子跟隨形體一樣。作為臣子忠誠，作為兒子孝順，那麼福運就會長久。反之，災禍就會降臨。』當時太子有謀反的意圖，所以張士衡藉著回答來勸誡他。八月，朝廷下詔讓相州（Xiang Zhou）的律師惠休（Hui Xiu）前往京城講法。惠休以生病為由推辭不去。惠休曾經說過：『我見過那些盛名在外的宗師，沒有不奉承權貴的，而那些遵循正道的人，難道能沒有追求名利的念頭嗎？』因此他更加努力地進行六時的修行。一雙鞋穿了三十年也不捨得丟棄。他常說：『解開心結容易，消除塵世的煩惱卻很難。』最終去世，享年九十八歲。釋道英（Shi Dao Ying），在開皇年間，最初進入太行山（Taihang Mountain）的寺廟修習止觀。後來住在京師的勝光寺（Shengguang Temple）入定。逐漸顯現出一些奇異的跡象。曾經擔任寺廟的直歲（負責寺廟事務的人），與百姓爭奪土地。忽然倒地而死。百姓發誓不敢再爭。不久他就起身坐了起來。又進入水中宴坐，六天後才出來。又遇到冰厚雪大，於是說：『這裡如此平坦乾淨，為什麼不能睡覺呢？』仰臥三天後才起身。晚年住在蒲州（Pu Zhou）的普濟寺（Puji Temple）。一天講解《起信論》（Awakening of Faith）時，講到真如門（Tathata），忽然氣絕。知情的人說：『這是進入了滅盡定（Nirodha-samapatti）了。』過了幾天才醒來。這年九月，朝廷下令誦讀《華嚴經》（Avatamsaka Sutra）。臨終時，勸人唸誦善處而逝世，享年八十歲。他的靈異事蹟不止一件。法師元琬（Yuan Wan）寫信給皇太子，以四條重要的事務，極力勸他遵行：一是施行慈悲，二是減少殺戮，三是順應自然，養育生命，四是奉行齋戒。太子回答說，『您所指示的妙法四科，……』

【English Translation】 English version: For a long time, he was lost in thought. The court issued an order to all the prefectures in the land that wherever there were temples, monks and nuns could be ordained, with the number limited to three thousand. The number of ordinations in each prefecture would be determined in detail by the relevant departments, taking into account the size of the prefecture. It was essential to select those who were advanced in both virtue and learning. Those who had been ordered to return to lay life due to past reasons, as well as those who had been privately ordained as monks, could be included in this ordination quota if their conduct was commendable. (Old Book of Tang)

Bing Shen (October)

The Crown Prince asked Zhang Shiheng: 'How should one serve the Buddha and seek blessings?' Zhang Shiheng replied: 'Serving the Buddha lies in purity, benevolence, and forgiveness. If one is greedy and tyrannical, it is useless to spend all one's wealth in serving the Buddha. Moreover, good and evil will surely be rewarded, just as a shadow follows a form. If one is loyal as a minister and filial as a son, then blessings will last forever. Conversely, disaster will come.' At that time, the Crown Prince had rebellious intentions, so Zhang Shiheng used his reply to admonish him. In August, the court issued an edict ordering the lawyer Hui Xiu (Hui Xiu) of Xiang Zhou (Xiang Zhou) to go to the capital to lecture on the Dharma. Hui Xiu declined on the grounds of illness. Hui Xiu once said: 'I have seen those renowned masters who do not flatter the powerful, and those who follow the right path, can they have no thoughts of pursuing fame and fortune?' Therefore, he worked even harder to practice the six periods of cultivation. He wore a pair of shoes for thirty years and was reluctant to throw them away. He often said: 'It is easy to untie the knots in the heart, but it is difficult to eliminate the troubles of the world.' He finally passed away at the age of ninety-eight. Shi Dao Ying (Shi Dao Ying), during the Kaihuang era, first entered a temple in Taihang Mountain (Taihang Mountain) to practice Samatha-vipassana. Later, he stayed at Shengguang Temple (Shengguang Temple) in the capital to enter Samadhi. Gradually, he showed some strange signs. He once served as the temple's Zhi Sui (person in charge of temple affairs) and fought with the people for land. Suddenly, he fell to the ground and died. The people vowed never to fight again. Soon he got up and sat down. He also entered the water to sit in meditation, and came out after six days. He also encountered thick ice and heavy snow, and said: 'This place is so flat and clean, why can't I sleep?' He lay on his back for three days before getting up. In his later years, he lived in Puji Temple (Puji Temple) in Pu Zhou (Pu Zhou). One day, when lecturing on the Awakening of Faith (Awakamsaka Sutra), when he came to the Tathata (Tathata) gate, he suddenly stopped breathing. Those who knew said: 'This is entering Nirodha-samapatti (Nirodha-samapatti).' He woke up after a few days. In September of this year, the court ordered the recitation of the Avatamsaka Sutra (Avatamsaka Sutra). At the time of his death, he encouraged people to recite good deeds and passed away at the age of eighty. His miraculous deeds were not just one. Dharma Master Yuan Wan (Yuan Wan) wrote a letter to the Crown Prince, urging him to follow four important matters: first, practice compassion; second, reduce killing; third, follow nature and nurture life; and fourth, observe vegetarianism. The Crown Prince replied, 'The four subjects of wonderful Dharma that you have indicated...'

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用深銘佩。至十二月琬示寂。遺表陳聖帝明王。賞罰三寶。不濫痛憫。沙門犯法。不應與民同科。乞付所屬。以僧律治之。並上安養論三德論一卷。帝嘉納。有詔傷悼。遣太子臨吊。卿相重臣。致哀厚賻。阇維之際。從者如雲。四十里間。皂素充道。七眾彌山。一心悲結。仍于焚所。建佛塔一區。李伯藥製碑(本傳)。

丁酉(十一)

來召法恭法師赴洛。對揚法要。特詔留住京師。四事資給。雍州牧魏王。遙加欽請。以為戒師。朝野歸敬○詔老子國家先宗。號位宜居釋氏之先。法師智實等。詣闕申理。以為道士宗三張。符水醮箓之事。非出于老子。不宜居僧之上。帝雖然其言。而以尊祖而止。

戊戌(十二)

正月釋智實。于總持寺。辭眾而逝。實眉間白毫數寸。光映頦顙。三衣瓶缽。常不離身。不入市廛。不執錢寶。中間以護法忤時。還俗兩載。貞觀初來再為僧。志行嚴肅。道俗依附。終后三原信士。方三十餘里。皆為立靈廟(本傳)○二月八日子時。六祖惠能大師示生○八月。皇太子集諸宮臣。及三教學士。于弘文殿闡法。有令。召法師慧凈。開法華經。又遣道士蔡晃。與師抗論。晃問。經稱序品第一。未審序第何分。凈曰。如來放光現瑞。此其序也。第者為居。一者為始。晃曰。第

【現代漢語翻譯】 現代漢語譯本： 用至誠之心銘記在心。到了十二月，琬（Wan）（人名）去世。遺書中陳述聖明的君王應該獎賞和懲罰三寶（佛、法、僧），不應濫用，要痛惜憐憫。沙門（Shamen，佛教出家人的通稱）如果犯法，不應該與普通百姓同罪，請求交給所屬部門，按照僧侶的戒律來懲治他們。同時呈上《安養論》和《三德論》各一卷。皇帝嘉獎並採納了他的建議。下詔書表示傷悼，派遣太子親自前往弔唁，各位卿相重臣也紛紛致哀並贈送豐厚的財物。火化的時候，跟隨的人多如雲，四十里路之間，穿著黑色和白色喪服的人擠滿了道路，僧俗七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）聚集如山，一心悲痛。於是在焚化的地方，建造了一座佛塔。李伯藥（Li Boyao）（人名）撰寫了碑文（出自本傳）。

丁酉年（公元617年）(十一月)

朝廷召來法恭法師（Fagong Fashi）（人名）前往洛陽，（法師）對答宣揚佛法要義。皇帝特地下詔讓他留在京師，供給生活所需。雍州牧魏王（Yongzhou Mu Wei Wang）（官名和爵位）遙遠地表示欽佩並請求他作為自己的戒師。朝廷內外都歸順敬仰他。朝廷下詔，老子（Laozi）（道教創始人）是國家的先祖，他的地位應該在釋迦牟尼（釋氏）（Shishi，佛教創始人）之前。法師智實（Zhishi）（人名）等人前往朝廷申訴理由，認為道士宗的三張（San Zhang）（道教符箓派的三位祖師），符水和設壇祭祀的事情，並非出自老子，不應該在僧侶之上。皇帝雖然認可他們的說法，但還是因為要尊重祖先而作罷。

戊戌年（公元618年）(十二月)

正月，釋智實（Shishi Zhishi）（人名）在總持寺（Zongchi Si）（寺廟名）向眾人告別而去世。智實眉間有數寸長的白毫，光芒照亮下巴和額頭。三衣（僧侶的袈裟）、瓶缽（僧侶的食器）常常不離身。不進入市場店舖，不拿錢財寶物。中間因為護法而觸犯時忌，還俗兩年。貞觀（Zhenguan）（唐太宗年號）初年再次出家為僧，志向品行嚴肅，道俗人士都依附他。去世后，三原（Sanyuan）（地名）的信士，方圓三十多里，都為他建立了靈廟（出自本傳）。二月八日子時，六祖惠能大師（Huineng Dashi）（人名）降生。八月，皇太子召集各位宮臣以及儒釋道三教學士，在弘文殿（Hongwen Dian）（宮殿名）闡揚佛法。有命令，召法師慧凈（Huijing）（人名）講解《法華經》。又派遣道士蔡晃（Cai Huang）（人名）與法師辯論。蔡晃問道，《法華經》稱『序品第一』，不知道『序』和『第』是什麼意思？慧凈回答說，如來（Rulai）（佛的稱號）放光顯現祥瑞，這就是『序』的意思。『第』是位置的意思，『一』是開始的意思。蔡晃說，『第』

【English Translation】 English version: He engraved it deeply in his mind with utmost sincerity. In the twelfth month, Wan (a personal name) passed away. In his posthumous memorial, he stated that enlightened emperors and wise kings should reward and punish the Three Jewels (Buddha, Dharma, Sangha), without being excessive, and should have compassion and pity. If a Shamen (a general term for Buddhist monks) commits a crime, he should not be punished in the same way as ordinary people, and requested that they be handed over to the relevant departments to be punished according to the monastic rules. At the same time, he presented one volume each of 'An Yang Lun' (Treatise on Peaceful Nurturing) and 'San De Lun' (Treatise on Three Virtues). The emperor praised and adopted his suggestion. He issued an edict expressing his grief and sent the crown prince to personally offer condolences, and the ministers and important officials also expressed their condolences and presented generous gifts. At the time of cremation, the followers were as numerous as clouds, and the roads were filled with people in black and white mourning clothes for forty miles, and the seven assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, Shikshamanas, Upasakas, Upasikas) of monks and laypeople gathered like mountains, with their hearts filled with sorrow. Therefore, a pagoda was built at the cremation site. Li Boyao (a personal name) wrote the inscription (from the original biography).

Dingyou Year (617 AD) (November)

The court summoned Dharma Master Fagong (a personal name) to Luoyang, (the Dharma Master) answered and promoted the essentials of the Dharma. The emperor specially issued an edict to let him stay in the capital, providing for his living needs. Wei Wang, the governor of Yongzhou (an official title and peerage), expressed his admiration from afar and requested him to be his precept master. The court and the public all submitted and respected him. The court issued an edict stating that Laozi (the founder of Taoism) was the ancestor of the country, and his position should be before Shakyamuni (Shishi, the founder of Buddhism). Dharma Master Zhishi (a personal name) and others went to the court to state their reasons, arguing that the three Zhangs (the three founders of the Taoist talisman school) of the Taoist sect, the matters of talisman water and setting up altars for sacrifices, did not originate from Laozi, and should not be above the monks. Although the emperor recognized their statement, he still stopped because he wanted to respect his ancestors.

Wuxu Year (618 AD) (December)

In the first month, Shishi Zhishi (a personal name) bid farewell to the public at Zongchi Temple (a temple name) and passed away. Zhishi had a white hair between his eyebrows that was several inches long, and its light illuminated his chin and forehead. The three robes (the monk's kasaya), the bottle and bowl (the monk's food container) were always with him. He did not enter the market shops, and did not hold money or treasures. In the middle, because of protecting the Dharma and offending the times, he returned to secular life for two years. In the early years of Zhenguan (the reign title of Emperor Taizong of Tang Dynasty), he became a monk again, with serious aspirations and conduct, and both Taoists and laypeople relied on him. After his death, the believers of Sanyuan (a place name), more than thirty miles around, built spirit temples for him (from the original biography). On the eighth day of the second month, at midnight, the Sixth Patriarch Huineng (a personal name) was born. In August, the Crown Prince gathered the palace officials and the scholars of the three teachings of Confucianism, Buddhism, and Taoism, and expounded the Dharma in Hongwen Hall (a palace name). There was an order to summon Dharma Master Huijing (a personal name) to explain the 'Lotus Sutra'. He also sent Taoist Cai Huang (a personal name) to debate with the Dharma Master. Cai Huang asked, the 'Lotus Sutra' calls 'Chapter One: Introduction', I don't know what the meaning of 'introduction' and 'one' is? Huijing replied, the Tathagata (a title of the Buddha) emits light and shows auspicious signs, this is the meaning of 'introduction'. 'One' means position, 'one' means beginning. Cai Huang said, 'One'

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者弟也。為弟則不得稱一。言一則不得稱第。兩字矛盾。何以會通。凈曰。向不云乎。第者為居。一者為始。先生既不領前宗。謬陳后難。便是自難。何成難人。晃乃請為重釋。凈謂其愚迷不領。剉折數番。晃蒙慚而止。皇儲怡然大笑。合座歡躍。令曰不圖法樂以至於斯。凈頻入宮闈。抗論無礙。尋下令曰。慧凈法師。名行著聞。請為普光寺主。道俗歸敬。僕射房元齡。太常褚亮。尤所敬重(論衡)○釋文德。姓徐。預言未來事。如對目。年有兇癘者。必先勸民。禮佛設齋。用其言者。皆禳災禍。有不信者。莫不殃終。或遇旱言。某日當雨。則必雨。既鑒符明鏡。故多所獎勸。是年示寂。百姓為起塔焉。

己亥(十三)

初尚書虞世南卒。是年帝夢世南進𧩡言。有如平生。因下詔曰。故禮部尚書文懿公虞世南。德行純備。志存忠益。奄從物化。忽移時序。昨因夜夢。倏睹斯人。兼進𧩡言。有若平生之日。追懷遺美。良用悲悼。宜資冥福。由朕思舊之情。可即其家。齋五百僧。造佛像一軀(舊史本紀)○釋曇榮。自當法主。春夏講教。秋冬坐禪。因刺史送舍利三粒。乃誓眾請求。總獲舍利四百餘粒。遠近欽服。貞觀七年。行方等悔法。寺僧僧定。見光明中。有七佛現。皆云。證其罪滅。后一佛云。我是釋迦

【現代漢語翻譯】 現代漢語譯本： 有人問：『「者弟也」 (zhě dì yě) 中的「弟」字，作為排行就不能稱「一」，稱「一」就不能稱「弟」，這兩個字互相矛盾，如何解釋？』 慧凈（Huijing）回答：『之前不是說過了嗎？「第」是位置的意思，「一」是開始的意思。先生您既不理解之前的宗旨，又謬誤地提出後面的疑問，這只是自己為難自己，又怎麼能為難別人呢？』 那人於是請求慧凈（Huijing）重新解釋。慧凈（Huijing）說他愚昧迷惑，不理解，多次挫敗他的提問，那人慚愧地停止了提問。皇儲怡然大笑，全場歡躍，皇儲說：『沒想到佛法的樂趣竟然到了這種程度。』慧凈（Huijing）多次出入宮廷，辯論無礙。不久，皇帝下令說：『慧凈（Huijing）法師，名聲和德行都很顯著，請他擔任普光寺的住持。』道士和俗人都歸順敬佩他。僕射房元齡（Fang Xuanling）、太常褚亮（Chu Liang）尤其敬重他。（出自《論衡》） 釋文德（Shi Wende），姓徐（Xu），能預言未來的事情，就像親眼看到一樣。如果某年有兇災或瘟疫，他一定會先勸百姓禮佛設齋。聽從他建議的人，都能消除災禍。不相信他的人，沒有不遭遇災禍而死的。有時遇到乾旱，他說某日會下雨，就一定會下雨。因為他能像明鏡一樣照見未來，所以很多人都聽從他的勸告。他在那一年去世，百姓為他建造了塔。 己亥年（貞觀十三年） 起初，尚書虞世南（Yu Shinan）去世。這年，唐太宗夢見虞世南（Yu Shinan）進諫，就像他生前一樣。於是下詔說：『故禮部尚書文懿公虞世南（Yu Shinan），德行純正完備，志向在於忠誠和有益於國家，不幸去世，時間過得真快。昨天晚上我夢見了他，他像生前一樣向我進諫。追懷他的遺德，我非常悲痛。應該為他積攢冥福，以表達我思念舊臣的心情。可以到他家，齋僧五百人，造佛像一尊。』（出自《舊唐書·本紀》） 釋曇榮（Shi Tanrong），自己擔任法主，春夏講經說法，秋冬坐禪修行。有刺史送來三粒舍利，於是他發誓向大眾祈求，總共獲得了四百多粒舍利，遠近的人都欽佩信服。貞觀七年，他舉行方等懺悔法會，寺里的僧人僧定（Seng Ding）看見光明中，有七尊佛顯現，都說證明他的罪業已經消滅。後來一尊佛說：『我是釋迦（Shijia）。』

【English Translation】 English version: Someone asked: 'In 'zhě dì yě' (者弟也), the character '弟' (dì), when used for ranking among siblings, cannot be referred to as '一' (yī, meaning one or first). If it's referred to as '一', it cannot be called '弟'. These two characters contradict each other. How can this be reconciled?' Huijing (慧凈) replied: 'Didn't we already say that '第' (dì) means position, and '一' (yī) means beginning? Since you don't understand the previous principle and mistakenly raise the later difficulty, you are only making it difficult for yourself. How can you make it difficult for others?' The person then requested Huijing (慧凈) to explain it again. Huijing (慧凈) said he was foolish and confused, not understanding, and repeatedly thwarted his questions. The person stopped asking in shame. The Crown Prince laughed with delight, and the whole assembly rejoiced. The Crown Prince said: 'I didn't expect the joy of Dharma to reach this level.' Huijing (慧凈) frequently entered the palace and debated without hindrance. Soon, the emperor issued an order saying: 'Dharma Master Huijing (慧凈), his reputation and virtue are well-known. Please appoint him as the abbot of Puguang Temple (普光寺).' Daoists and laypeople all submitted and respected him. The Minister Fang Xuanling (房元齡) and the Grand Master Chu Liang (褚亮) especially respected him. (From 'Lunheng' 論衡) Shi Wende (釋文德), whose surname was Xu (徐), could predict future events as if he saw them with his own eyes. If there was a year with calamities or plagues, he would always first advise the people to worship the Buddha and hold vegetarian feasts. Those who followed his advice could eliminate disasters. Those who did not believe him all met with misfortune and death. Sometimes, when there was a drought, he would say it would rain on a certain day, and it would definitely rain. Because he could see the future like a clear mirror, many people followed his advice. He passed away that year, and the people built a pagoda for him. Year of Jihai (己亥) (13th year of Zhenguan) Initially, the Minister Yu Shinan (虞世南) passed away. That year, Emperor Taizong dreamed that Yu Shinan (虞世南) was offering advice, just like he did when he was alive. So he issued an edict saying: 'The late Minister of Rites, Duke Wenyigong Yu Shinan (虞世南), was pure and complete in virtue, and his ambition was to be loyal and beneficial to the country. Unfortunately, he passed away, and time flies so quickly. Last night, I dreamed of him, and he offered advice to me as he did when he was alive. Recalling his virtuous legacy, I am very saddened. We should accumulate merit for him in the afterlife to express my feelings of missing an old minister. You can go to his home and hold a vegetarian feast for 500 monks and build a Buddha statue.' (From 'Old Book of Tang, Annals' 舊唐書·本紀) Shi Tanrong (釋曇榮) served as the Dharma Master himself, lecturing on the scriptures in spring and summer, and practicing meditation in autumn and winter. An inspector sent three grains of Sharira (舍利), so he vowed to pray to the public, and he obtained more than four hundred grains of Sharira (舍利) in total. People from far and near admired and believed in him. In the seventh year of Zhenguan, he held a Fangdeng Repentance Dharma Assembly (方等懺悔法會). The monk Seng Ding (僧定) in the temple saw seven Buddhas appear in the light, all saying that they testified that his sins had been extinguished. Later, one Buddha said: 'I am Shakya (釋迦).'

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。為汝身器清凈。故來授記。曇榮于賢劫中。名普寧佛。汝當作佛。名為普明。斯瑞應也。榮於是冬卒(本傳)○冬有黃巾𥘿世英。挾方術以邀榮。遂程器于儲貳。素嫉釋種。陰上法琳辨正之論。謂謗皇宗。帝勃然追訪琳身。據法推勘。琳乃自詣公廷。輕生狥理。乃縶以縲紲。下詔問曰。周之宗盟。異姓為后。尊祖重親。寔由先古。何為追逐其短。首鼠兩端。廣引形似之言。備陳不遜之喻。犯毀我祖禰。謗黷我先人。如此要名。罪有不恕。琳曰。皇天無親。唯德是輔。古人黨理。而不黨親。雖親有罪必罰。雖疏有功必賞。老子道德。加於百姓。謙光形於四海。嘗云。吾師名佛。佛者覺一切人也。乾竺古皇。西升逝矣。討尋老教。始末可追。今劉李所述。謗滅老子之師。故著茲論。並陳史籍。前言實非謗毀家國。自後辨對二十餘列。並據琳詞。具狀聞奏。來云。據所著論。有念觀音者。臨刃不傷。且赦七日。令爾自念。試及刑期。能無傷否。琳至限滿。忽有勇見。敕至問云。赦期已滿。當至臨刑。有何所念。念有靈否。琳曰。隋季失德。四海沸騰。自皇王吊伐。載清海陸。斯即觀音救難之力也。琳自七日已來。不念觀音。唯念陛下。帝又遣問琳。有詔。令念觀音。何因不念。乃云。惟念陛下。琳答。伏承觀音至聖。垂形

【現代漢語翻譯】 現代漢語譯本：',『爲了你的身體如同器皿般清凈，所以我前來為你授記。曇榮在賢劫中，名為普寧佛。你將來成佛，名為普明。』這是祥瑞的應驗啊。曇榮于當年冬天去世（見本傳）。 冬天有黃巾賊寇亂世英，挾持方術來要挾曇榮。於是將（佛教）視為儲君的威脅。一向嫉恨佛教，暗中呈上法琳的《辨正論》，說其中誹謗皇室宗族。皇帝勃然大怒，追查法琳本人，根據法律推究審問。法琳於是親自前往公堂，輕視生命而遵循真理，於是被用繩索捆綁。皇帝下詔書問道：『周朝的宗族聯盟，異姓可以作為後代。尊重祖先和親人，實在是從古代就有的。為何追究他們的缺點，首鼠兩端，廣泛引用相似的言論，詳盡陳述不遜的比喻，冒犯毀壞我的祖先，誹謗玷污我的先人。如此沽名釣譽，罪不可恕。』 法琳說：『皇天沒有偏袒，唯有德行可以輔助。古人遵從道理，而不偏袒親人。即使是親人有罪也必定懲罰，即使是疏遠的人有功也必定獎賞。老子的道德，施加於百姓，謙虛的光芒照耀四海。』（老子）曾經說過：『我的老師名叫佛。佛，是覺悟一切人的人。』乾竺（印度）的古代君王，已經往生逝去了。探尋老子的教義，始終可以追溯。現在劉、李所說的，是誹謗滅亡老子的老師，所以寫了這篇《辨正論》，並陳述史籍。前面的話實在不是誹謗毀壞國家。』 之後法琳辯論回答了二十多條，都根據法琳的言辭，詳細地陳述上奏。皇帝說：『根據你所著的論，有唸誦觀音菩薩的人，面臨刀刃也不會受傷。姑且赦免你七天，讓你自己唸誦，試試到刑期的時候，能不能不受傷。』法琳到期限滿了，忽然有使者來，皇帝下令詢問說：『赦免的期限已滿，將要到臨刑的時候，你有什麼唸誦的？唸誦有靈驗嗎？』 法琳說：『隋朝末年失去德行，天下動盪。自從皇上您征討，才使天下太平。這就是觀音菩薩救難的力量啊。法琳自從七天以來，沒有唸誦觀音菩薩，只念誦陛下。』皇帝又派人問法琳：『有詔令，讓你念誦觀音菩薩，為何不念誦？』法琳回答說：『只念誦陛下。』法琳回答說：『我聽說觀音菩薩至聖至明，垂下身形'

【English Translation】 English version: 'Because your body is as pure as a vessel, I have come to bestow a prophecy upon you. Tanrong, in the Bhadrakalpa (the current cosmic age), will be named Puning Buddha. You will become a Buddha named Puming.' This is an auspicious omen. Tanrong passed away that winter (see his biography). That winter, the Yellow Turban rebels, Shi Ying, held onto esoteric arts to coerce Rong. Thereupon, (Buddhism) was regarded as a threat to the heir apparent. He had always been jealous of Buddhism and secretly presented Fa Lin's 'Bianzheng Lun' (Treatise on Distinguishing the Correct), saying that it slandered the imperial clan. The emperor was furious and investigated Fa Lin himself, interrogating him according to the law. Fa Lin then went to the court himself, disregarding his life and following the truth, so he was bound with ropes. The emperor issued an edict asking: 'The Zhou dynasty's clan alliance allowed surnames other than the imperial one to be heirs. Respecting ancestors and relatives has been the custom since ancient times. Why do you pursue their shortcomings, being indecisive, widely quoting similar words, and exhaustively presenting disrespectful metaphors, offending and destroying my ancestors, and slandering and defiling my predecessors? Such seeking of fame is unforgivable.' Fa Lin said: 'Heaven has no favorites, only virtue can assist. The ancients followed reason and did not favor relatives. Even if relatives are guilty, they must be punished; even if distant people are meritorious, they must be rewarded. Laozi's morality was bestowed upon the people, and his humble light shone upon the four seas.' (Laozi) once said: 'My teacher is named Buddha. Buddha is the one who awakens all people.' The ancient kings of India have already passed away. Exploring Laozi's teachings, the beginning and end can be traced. Now, what Liu and Li said is to slander and destroy Laozi's teacher, so I wrote this 'Bianzheng Lun' and presented historical records. The previous words were really not to slander and destroy the country.' After that, Fa Lin debated and answered more than twenty points, all based on Fa Lin's words, detailing the presentation to the emperor. The emperor said: 'According to your treatise, those who recite Avalokiteshvara (Guanyin) will not be harmed by blades. I will pardon you for seven days and let you recite yourself, to see if you can be unharmed when the execution date arrives.' When Fa Lin reached the deadline, a messenger suddenly came, and the emperor ordered to ask: 'The pardon period has expired, and the execution is approaching. What have you been reciting? Is the recitation efficacious?' Fa Lin said: 'At the end of the Sui Dynasty, virtue was lost, and the world was in turmoil. Since Your Majesty conquered, the world has been at peace. This is the power of Avalokiteshvara (Guanyin) to save from difficulties. Since the past seven days, Fa Lin has not recited Avalokiteshvara (Guanyin), but only recited Your Majesty.' The emperor sent someone to ask Fa Lin again: 'There was an edict ordering you to recite Avalokiteshvara (Guanyin), why did you not recite?' Fa Lin replied: 'I only recited Your Majesty.' Fa Lin replied: 'I have heard that Avalokiteshvara (Guanyin) is supremely holy and wise, lowering his form'

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六道。上天下地。皆為師範。然大唐光宅四海。陛下子育恒品。如經即是觀音。既其靈鑑相符。所以唯念陛下。且琳所著正論。爰與書史符同。一句參差。任從斧鉞。陛下若順忠順正。琳則不損一毛。陛下若刑濫無辜。琳則有伏屍之痛。以狀奏聞。遂不加罪。有來徙于益部僧寺。琳所著記論詩章。合三十餘卷。故其遺文往行。可為萬代宗轄。后卒于關寺。壽六十九。道俗營葬勒銘云(實錄)○時御史韋悰。審秦英飾詐。乃奏彈之。來迨入大理。竟以狂慝被誅。公私怪其死晚(論衡)○釋洪滿。初在俗患。雙足攣躄。常念觀音經三年。忽有僧來。問從何來。僧曰。檀越常喚。所以來。滿因問。弟子往何罪。今受此攣躄。僧曰。汝前身拘縛物命。餘殃致爾。汝閉目。吾為療之。滿乃瞑目。但覺兩膝上如拔六七寸丁去開目。將欲謝之。失僧所在。起行如故。乃悟是觀音也。自是誓不娶妻。精修禪觀。或經七日。開皇初為僧。是年卒。壽八十三(本傳)○釋智苑。以石寫經。藏諸石室。欲造佛堂。以山無木。忽暴雨漂木千株至焉。是年苑卒(僧傳)。

庚子(正觀十四)

庚下來曰。佛道形像。事極尊嚴。伎巧之家。多有造鑄。供養之人。競來買贖。品藻工拙。揣量輕重。買者不計因果。止求賤得。賣者本希利潤

【現代漢語翻譯】 現代漢語譯本 六道（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。上至天界，下至地獄，都是學習的榜樣。然而大唐光照四海，陛下養育萬民。如果經書所說是真實的，那麼陛下就是觀音菩薩的化身。既然您的英明神武與觀音菩薩相符，所以我才如此思念陛下。而且我琳所著的《正論》，與史書典籍相符。如果有一句話不符，任憑陛下處置。陛下如果遵循忠義正道，我琳就不會損失一根毫毛。陛下如果濫殺無辜，我琳就會有伏屍之痛。我將這些情況上奏，所以沒有被加罪。後來我遷移到益州的僧寺。我琳所著的記述、理論和詩歌，共有三十多卷。所以我的遺文和往昔的行事，可以作為萬代的準則。後來我在關寺去世，享年六十九歲。道士和僧人為我營辦喪事，並立碑銘文。（《實錄》記載） 當時御史韋悰，查明秦英偽裝詐騙，於是上奏彈劾他。來迨被關進大理寺，最終因為狂妄邪惡而被處決。人們都奇怪他死得太晚了。（《論衡》記載） 釋洪滿，最初在家時患有雙腳攣縮的疾病。他經常唸誦觀音經三年。忽然有個僧人來，問他從哪裡來。僧人說：『施主經常呼喚我，所以我來了。』洪滿於是問：『弟子過去犯了什麼罪，今生遭受這種攣縮的痛苦？』僧人說：『你前世拘禁束縛生靈，這是剩餘的罪孽導致的。你閉上眼睛，我為你治療。』洪滿於是閉上眼睛，只覺得兩膝上好像拔出了六七寸長的釘子。睜開眼睛，想要感謝僧人，卻發現僧人已經不見了。他站起來行走，和原來一樣。這才明白是觀音菩薩顯靈。從此發誓不娶妻，精修禪觀。有時連續七天。開皇初年出家為僧，當年去世，享年八十三歲。（《本傳》記載） 釋智苑，用石頭抄寫經書，藏在石室裡。想要建造佛堂，因為山上沒有木材，忽然暴雨漂來一千棵樹木。當年智苑去世。（《僧傳》記載） 庚子年（貞觀十四年） 庚下來稟告說：佛像和佛道，是極其尊嚴的事情。工匠們大多會製造和鑄造佛像。供養的人們，爭相購買。評論佛像的工藝好壞，估量佛像的輕重。購買的人不考慮因果，只求買到便宜的。賣的人本來希望獲得利潤。

【English Translation】 English version The six realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, and hells). From the heavens above to the earth below, all serve as models for learning. However, the Great Tang illuminates the four seas, and Your Majesty nurtures all people. If the scriptures are true, then Your Majesty is an incarnation of Avalokitesvara (Guanyin). Since your wisdom and virtue align with Avalokitesvara, that is why I long for Your Majesty so much. Moreover, the 'Correct Treatise' written by me, Lin, is consistent with historical records and classics. If there is even one sentence that is inconsistent, I will submit to Your Majesty's judgment. If Your Majesty follows the path of loyalty and righteousness, I, Lin, will not lose a single hair. If Your Majesty indiscriminately kills the innocent, I, Lin, will suffer the pain of being a fallen corpse. I report these circumstances, so I was not punished. Later, I moved to a monastery in Yi Province. The records, theories, and poems written by me, Lin, total more than thirty volumes. Therefore, my posthumous writings and past actions can serve as principles for all generations. Later, I passed away at Guan Temple, at the age of sixty-nine. Taoists and monks organized my funeral and erected a stele with an inscription. (Recorded in the 'Veritable Records') At that time, the censor Wei Cong investigated and found that Qin Ying was feigning and deceiving, so he impeached him. Lai Dai was imprisoned in the Dali Temple and was eventually executed for being arrogant and evil. People were surprised that he died so late. (Recorded in the 'Discourses Weighed') The monk Hongman, initially suffered from contracted feet when he was a layman. He often recited the Avalokitesvara Sutra (Guanyin Jing) for three years. Suddenly, a monk came and asked him where he came from. The monk said, 'Donor, you often call me, so I came.' Hongman then asked, 'What sins did this disciple commit in the past that I suffer from this contraction in this life?' The monk said, 'In your previous life, you imprisoned and bound living beings, and this is the remaining karma that caused this. Close your eyes, and I will heal you.' Hongman then closed his eyes and felt as if six or seven-inch nails were being pulled out of his knees. When he opened his eyes, he wanted to thank the monk, but the monk had disappeared. He stood up and walked as before. Only then did he realize that it was Avalokitesvara manifesting. From then on, he vowed not to marry and diligently practiced meditation. Sometimes for seven consecutive days. He became a monk in the early years of the Kaihuang era and passed away that year at the age of eighty-three. (Recorded in 'His Biography') The monk Zhiyuan transcribed scriptures with stones and stored them in a stone chamber. He wanted to build a Buddhist hall, but because there was no wood on the mountain, a sudden rainstorm floated a thousand trees to the mountain. Zhiyuan passed away that year. (Recorded in 'Monk Biographies') The year Gengzi (the fourteenth year of Zhenguan) Geng Xia came to report: The images of the Buddha and the Buddhist path are matters of utmost dignity. Artisans mostly manufacture and cast Buddha images. Those who make offerings compete to buy them. They comment on the quality of the craftsmanship of the Buddha images and estimate their weight. Those who buy them do not consider cause and effect, but only seek to buy them cheaply. Those who sell them originally hope to obtain profit.

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。唯在價高。罪累特深。福報俱盡。違犯經教。並宜禁約。自今已后。工匠皆不得預造佛像賣鬻。其見成之像。各令分送寺觀。從眾酬其價直(舊史)○杜順法師。少為隋文帝所重。給月俸供之。或人有病。順對之危坐。少頃即愈。或聾者。順與之言。耳即聦。或啞者。順與之語。即能言。或狂而㒹者。順向之禪坐。彼即拜謝而去。又嘗臨溪。隨侍者。懼不可濟。順率同涉。水即斷流。其神蹟類如此。而順隤然。初不以介意。九䆳華嚴宗旨。太宗素敬重之。常引入宮禁。導迎善氣。妃主戚里諸貴奉之。有如生佛。嘗集華嚴法界觀。弟子智儼尊者。傳其教。是年五月示寂(一云十五年八月卒)○相國蕭瑀。梁明帝子也。自武帝以來。家世奉佛清修。瑀及其孫。勉精嚴尤甚。太宗即位。屢入相。嘗乞度為僧。尋以不能而止。凡事兩朝。五入相位。年七十四薨。唐史稱之曰。梁蕭氏興江左。實有功在民。厥終無大惡。以寢微而亡。故余祉及其後裔。自瑀逮遘。八葉宰相。名德相望。與唐盛衰。世家之盛。古未有也(本傳)○釋慧棱。能講法。忽夢人曰。閻王莊嚴道場。請師講法。至十月半。遂示微疾。其夜有人告曰。法師早起燒香。使人即到。曰何人。曰閻王使迎。棱即起燒香禮佛。還房奄爾而逝(僧傳一云。正觀二十年有

【現代漢語翻譯】 唯有那些價格高昂的佛像，其罪孽尤其深重，福報也消耗殆盡，並且違背了經書教義，都應該加以禁止和約束。從今以後，工匠都不得預先製造佛像進行售賣。那些已經制成的佛像，要分別送到寺廟和道觀中，按照大眾的意見給予相應的價錢作為補償。(舊史) 杜順法師，年輕時就受到隋文帝的器重，每月供給俸祿供養他。有人生病，杜順面對著他端坐，不久病就好了。有耳聾的人，杜順與他說話，耳朵立刻就能聽見。有啞巴，杜順與他交談，立刻就能說話。有瘋癲的人，杜順對著他禪坐，那人就拜謝著離開了。又曾經來到溪邊，隨從的人害怕無法渡過，杜順帶領大家一起涉水，水立刻就斷流了。他的神蹟大概就是這樣，而杜順卻泰然自若，從不放在心上。他精通九䆳華嚴宗旨（佛教宗派名），太宗皇帝一向很敬重他，常常請他進入宮中，引導祥瑞之氣。妃嬪、皇親國戚等貴族都信奉他，如同對待活著的佛一樣。他曾經聚集眾人觀看華嚴法界觀（佛教用語），他的弟子智儼尊者（人名）繼承了他的教義。杜順法師于當年五月圓寂（一說十五年八月去世）。 相國蕭瑀（人名），是梁明帝的兒子。自從武帝以來，他的家族世代信奉佛教，清心修行。蕭瑀和他的孫子，更加勉力精進，嚴守戒律。太宗皇帝即位后，多次任命他為宰相。他曾經請求出家為僧，後來因為種種原因未能如願。他歷經兩個朝代，五次擔任宰相。七十四歲時去世。《唐史》評價他說：『梁朝蕭氏在江左地區興起，確實對百姓有功勞，最終也沒有什麼大的惡行，因為國勢衰微而滅亡，所以留下的福澤延續到他的後代。從蕭瑀到蕭遘（人名），八代都出了宰相，他們的名聲和德行互相輝映，與唐朝的興衰相始終。』這樣的世家興盛，自古以來從未有過。(本傳) 釋慧棱（人名），善於講經說法。忽然夢見有人對他說：『閻王（佛教神祇名）莊嚴地佈置了道場，邀請法師您去講法，時間是十月半。』於是他稍微感到不適。當天晚上有人告訴他：『法師早點起來燒香，使者馬上就到。』慧棱問：『是什麼人？』那人回答：『是閻王的使者來迎接您。』慧棱立刻起身燒香禮佛，回到房間安然去世。(僧傳一說，貞觀二十年有

【English Translation】 Only those Buddha images with high prices, especially heavy sins, exhausted blessings, and violations of scriptures and teachings, should be prohibited and restricted. From now on, craftsmen shall not pre-manufacture Buddha images for sale. The existing images should be sent to temples and monasteries respectively, and the corresponding price should be compensated according to the opinions of the public. (Old History) Master Du Shun (person's name) was highly valued by Emperor Wen of Sui in his youth, and was provided with a monthly salary to support him. When someone was sick, Du Shun faced him and sat upright, and the illness would soon be cured. If someone was deaf, Du Shun spoke to him, and his ears could hear immediately. If someone was mute, Du Shun talked to him, and he could speak immediately. If someone was mad, Du Shun sat in meditation facing him, and that person would bow and thank him before leaving. He also once came to a stream, and the attendants were afraid that they could not cross it. Du Shun led everyone to wade through the water, and the water immediately stopped flowing. His miracles were probably like this, but Du Shun was calm and never took it to heart. He was proficient in the Nine-Vault Huayan (a Buddhist sect) teachings. Emperor Taizong always respected him very much, and often invited him into the palace to guide auspicious energy. The concubines, imperial relatives, and other nobles revered him as if he were a living Buddha. He once gathered people to view the Huayan Dharma Realm (Buddhist term). His disciple, Venerable Zhiyan (person's name), inherited his teachings. Master Du Shun passed away in May of that year (one said he died in August of the fifteenth year). Prime Minister Xiao Yu (person's name) was the son of Emperor Ming of Liang. Since Emperor Wu, his family had been devout Buddhists for generations, cultivating purity. Xiao Yu and his grandson worked even harder to be diligent and strictly observe the precepts. After Emperor Taizong ascended the throne, he repeatedly appointed him as prime minister. He once requested to become a monk, but for various reasons, he was unable to fulfill his wish. He went through two dynasties and served as prime minister five times. He died at the age of seventy-four. The 'History of Tang' commented on him: 'The Xiao family of Liang rose in the Jiangzuo area, and indeed made contributions to the people. In the end, there were no major evils. Because the country declined and perished, the blessings left behind continued to his descendants. From Xiao Yu to Xiao Gou (person's name), eight generations produced prime ministers, and their reputation and virtue reflected each other, coinciding with the rise and fall of the Tang Dynasty.' Such a prosperous family has never existed since ancient times. (Biography) 釋慧棱(Shi Hui Leng) (person's name), was good at preaching the Dharma. Suddenly, he dreamed that someone said to him: 'King Yama (Buddhist deity) has solemnly decorated the dojo, inviting the master to preach the Dharma, and the time is the middle of October.' So he felt slightly unwell. That night, someone told him: 'The master should get up early to burn incense, and the envoy will arrive soon.' Hui Leng asked: 'Who is it?' The man replied: 'It is King Yama's envoy who has come to greet you.' Hui Leng immediately got up to burn incense and worship the Buddha, and returned to his room and passed away peacefully. (One biography of monks says that in the twentieth year of Zhenguan, there was

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青衣報。天帝請講經。即示寂。遠近聞空中鼓樂迎從聲)。○釋慧瑜。初入玉泉山。寺側有泉。旁作草菴。宴坐二十三年。泉神供奉。時或見聞。有黑蛇。長二丈。隱顯現身。如守護相。群賊雖來。無敢近者。有十賊至。蛇張目出光。賊徒皆倒。兩日後。瑜知而往救。七人已死。蛇隨瑜行。為誦大品大明咒訖。三人方活。后道俗請出升覺寺講法。是年七月。合寺同見群星入井。不測其故。八月講大品。至往生文未訖。手執如意。于座而逝○釋靜琳。自武德間。皁白歸依。尚書杜正倫等名臣。並誓為弟子。是年十月遷寂。焚之唯舌不壞。師一生節儉。衣壞則以紙補之。飲食不言於美惡。涕唾莫顯于口鼻。敬謹之極。兼以行位難測。蚤虱不歷于身。逮至名高福重。䞋錫日增。並委侍人。口無再問。斯實據道為務。情無世涉。可書末代。足為師鏡(本傳)。

辛丑(正觀十五年)

正月釋慧震。嘗造石像。高十三丈。感象口放大白光。是年設會寺中。地下樹上。皆生蓮花○二月戊辰。帝幸宏福寺。召大德道懿五人賜坐。喻以創寺為專一追崇穆太皇后。言發涕零逡巡。自製疏施綰二百疋。自稱皇帝菩薩戒弟子。令迴向罷。顧謂懿等曰。頃以老子是朕先宗。故令名位在前。卿等應恨恨也。懿曰。陛下尊祖宗降成式。

懿等荷蒙國恩。安閑行道詔旨。行下咸皆歡悅。詎敢有恨。帝曰。佛道大小。朕已久知。釋老尊卑。通人自鑒。豈以一時在上即為勝也。朕以尊祖。重民有生之大本。故先老子。以別親疏之序。非不留心於佛也。自有國以來。未嘗創立道觀。凡有功德。並歸僧舍。雖往日操戈臨陣。亦未始縱威濫殺。今所在戰場。皆立佛寺。至於太原舊第。亦以奉佛。朕存心如此。卿等想未諭也。懿等遽起趨謝。帝曰少坐。此是朕意不述。則人不知。天時向熱。寺宇未備。今所施物。可別造經寮。令眾僧寬展行道(余言多不載)○千歲寶掌和尚。遍游江浙。至是年返飛來石竇。有行盡支那四百州。此中偏稱道人游之句。

壬寅(正觀十六)

律師慧滿。專弘律訓。不徇時情。僧尼有過。屢行顯擯。常有鄰火延燒。將及講室。滿索水噀之即滅。是年四月遷逝。焚之唯舌不灰○五月。帝為太穆皇后追福。手疏愿文。致弘福寺曰。聖哲之所尚者孝也。仁人之所愛者親也。朕幼荷鞠育之恩。長蒙族養之訓。蓼莪之念。何日云忘。罔極之情。昊天匪報。昔子路嘆千鐘之無養。虞丘嗟二親之不待。興言永慕。但切深哀。欲報靡因。唯憑冥助。敬以絹二百疋。奉慈悲大道。倘至誠有感。冀消過往之愆。為善有因。庶獲後緣之慶(弘明)○

【現代漢語翻譯】 現代漢語譯本： 我們這些人都承蒙國家的恩惠，得以安閑地修行佛道，詔書下達后，大家都非常高興，怎麼敢有怨恨呢？皇帝說：『佛道的大小，朕已經瞭解很久了。釋教和老教的尊卑，通達的人自然能夠分辨。難道是因為一時在上就認為是殊勝嗎？朕因為尊重祖先，重視百姓的生命根本，所以先尊老子，以區分親疏的次序，並非不關心佛教。自從建國以來，未曾創立道觀，凡是有功德的事情，都歸於僧舍。即使往日操持兵器臨陣作戰，也未曾濫用威勢隨意殺戮。現在各地的戰場，都建立了佛寺。至於太原的舊宅，也用來奉佛。朕的心意如此，你們大概還不明白吧。』我們這些人立刻起身趨前拜謝。皇帝說：『少坐。這些是朕的心意，如果不說出來，別人就不知道。』天時將要轉熱，寺宇還沒有完備，現在所施捨的物品，可以另外建造經寮，讓眾僧能夠寬敞地修行佛道（其餘的話大多沒有記載）。千歲寶掌和尚，遍游江浙一帶，在這年返回飛來石竇，有『走遍支那四百州，此中偏稱道人游』的詩句。

壬寅年（貞觀十六年） 律師慧滿，專門弘揚律宗的教義，不迎合世俗的情感。僧尼有了過錯，多次公開地進行驅逐。曾經有鄰居家的火蔓延過來，將要燒到講堂，慧滿用水噴灑就熄滅了。這年四月去世，火化后只有舌頭沒有燒成灰燼。五月，皇帝爲了太穆皇后追薦冥福，親手書寫愿文，送到弘福寺，說：『聖哲所崇尚的是孝道，仁人所愛的是親情。朕年幼時承受養育的恩情，長大后蒙受家族教導的訓誡。《蓼莪》的思念，哪一天能夠忘記？無邊無際的恩情，昊天也難以報答。過去子路感嘆即使有千鐘的俸祿也無法贍養父母，虞丘子嗟嘆雙親不能等待自己盡孝。提起這些，永遠思慕，只有深深的悲哀。想要報答卻無從下手，只有憑藉冥冥之中的幫助。恭敬地用絹二百匹，奉獻給慈悲的大道。如果至誠能夠有所感應，希望消除過去所犯的過錯，因為行善的緣故，或許能夠獲得後世的福慶。』（出自《弘明集》）

【English Translation】 English version: We are all deeply grateful for the nation's grace, allowing us to peacefully practice the Buddhist path. The imperial edict was received with joy by all, and none dare harbor resentment. The Emperor said, 'I have long understood the magnitude of the Buddhist path. The hierarchy between Buddhism and Taoism is clear to those who are enlightened. It is not merely because one is temporarily in a superior position that it is deemed superior. I honor Lao Tzu first to distinguish the order of kinship, as I value ancestors and the fundamental importance of the people's lives. It is not that I do not care about Buddhism. Since the founding of the nation, I have never established a Taoist temple. All meritorious deeds are directed towards Buddhist monasteries. Even when wielding weapons on the battlefield, I have never abused my power with indiscriminate killing. Now, Buddhist temples are established on every battlefield. As for my old residence in Taiyuan, it is also dedicated to Buddhism. Such is my intention, which you may not yet understand.' We immediately rose and bowed in gratitude. The Emperor said, 'Sit down. These are my thoughts, and if I do not express them, others will not know.' As the weather turns warmer, and the monasteries are not yet complete, the items being donated now can be used to build separate scripture halls (Jing Liao), allowing the monks to practice the path more comfortably. (Much of the remaining conversation was not recorded.) The venerable Baozhang (Precious Palm) traveled extensively throughout the Jiangzhe region and returned to the Flying Rock Cave (Feilai Shi Dou) this year, with the verse: 'Having traveled through four hundred states of China (Zhi Na), this place especially suits a Daoist's wandering.'

Year Renyin (16th year of Zhenguan) The Vinaya Master Huiman (Wisdom Full) specialized in propagating the Vinaya teachings, not pandering to worldly sentiments. When monks or nuns committed transgressions, he repeatedly and publicly expelled them. Once, a neighboring fire spread, threatening to engulf the lecture hall. Huiman extinguished it by sprinkling water. He passed away in the fourth month of this year. Upon cremation, only his tongue remained unburnt. In the fifth month, the Emperor, to seek blessings for the late Empress Taimu (Great Mother), personally drafted a memorial and sent it to Hongfu Monastery (Vast Blessing Monastery), saying: 'What sages value is filial piety; what the benevolent cherish is affection for their relatives. From childhood, I have received the grace of nurturing; in adulthood, I have been instructed by the clan. The thoughts of Liao'e (a poem about parental loss) – when will they be forgotten? The boundless kindness – how can it be repaid to the vast heaven? In the past, Zilu (a disciple of Confucius) lamented the inability to nourish his parents even with a thousand Zhong (a unit of measure) of grain; Yuqiu Zi (another historical figure) grieved that his parents could not wait for him to fulfill his filial duties. Speaking of this, I am filled with eternal longing and deep sorrow. Desiring to repay, yet having no means, I can only rely on assistance from the unseen realm. I respectfully offer two hundred bolts of silk to the compassionate Great Path. If sincerity can evoke a response, I hope to eliminate past transgressions. Through the cause of doing good, may I obtain blessings in future lives.' (From Hongming Ji)

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帝有旨。為穆太后。寫大藏經。敕選法師十人。博來善本校正○是年奘法師。發王舍城。回入祇羅國。國主郊迎之。仍以象馬助奘。䭾經而還○釋慧持。身長七尺。色相光偉。執持威容。不妄回盻。時目曰象王持。隋末住越州弘道寺。不出寺門。將三十載。加坐不臥。講法不倦。是年八月。告眾曰。吾欲往他方教化。可急作食。食已還房。加坐而逝。弟子謂言入定。數日聞有異香。方知久化(本傳)。

癸卯(十七)

詔四祖道信大師赴闕。使者三反。祖堅臥不起。第四度命使者曰。如果不起。即取首來。使至山論旨。師乃引頸就刃。神色怡然。使異之。回以狀聞。帝彌加嘆慕。就賜珍繒。以遂其志○釋慈藏。新羅國人。嘗有忉利天神。受以五戒。每以此法。利益眾生。正觀十二年至京。敕止勝光別院。供財繁積。有盜者至將取物。而心自驚。返來露過。師即授其戒。有患盲者。詣藏陳懺。后還得眼。由斯祥應。從受戒者。日有千計。又入終南山。架室居之。人神歸集者又眾。往還三夏。將事東歸。乃入京。蒙敕慰問。賜二百疋。又賜衲一領。雜彩五百段。東宮賜二百段。又藏以其國經像未全。遂得藏經一部。並諸妙象幡花蓋具。堪為福利者。赍還本國。既達鄉壤。傾國來迎。一代佛法。於斯興顯○時豐

【現代漢語翻譯】 現代漢語譯本：皇帝下旨，為穆太后抄寫大藏經，敕令挑選十位法師，廣泛蒐集善本進行校正。這一年，玄奘法師從王舍城出發，返回祇羅國（古代印度的一個國家）。祇羅國國王在郊外迎接他，並用象和馬幫助玄奘馱運經書回國。釋慧持，身高七尺，容貌光彩偉岸，舉止莊重威嚴，不隨便回頭張望，當時人們稱他為象王持。隋朝末年，他住在越州（今浙江紹興）弘道寺，不離開寺門將近三十年，堅持坐禪不臥，講經說法不知疲倦。這一年八月，他告訴眾人說：『我將前往他方教化眾生。』讓大家趕快準備食物。吃完飯後回到房間，繼續坐禪而逝。弟子們認為他入定了，過了幾天聞到奇異的香味，才知道他已經圓寂（見本傳）。 癸卯年（十七年） 皇帝下詔讓四祖道信大師到京城，使者去了三次，道信大師堅決躺著不起來。第四次皇帝命令使者說：『如果不起，就把他的頭取來。』使者到達山中宣讀聖旨，道信大師於是伸出脖子等待被砍頭，神色怡然自得。使者感到驚異，回去把情況稟告皇帝。皇帝更加歎服敬慕，於是賞賜珍貴的絲綢，以成全他的志向。釋慈藏，新羅國（古代朝鮮半島上的一個國家）人，曾經有忉利天（佛教中的一個天界）的神，傳授給他五戒。他經常用這個法門利益眾生。貞觀十二年到達京城，皇帝下令住在勝光別院，供養的財物非常多。有個小偷來偷東西，但心裡自己感到驚恐，返回來坦白罪行。慈藏法師就給他授戒。有個患眼盲的人，到慈藏法師那裡陳述懺悔，後來眼睛得以復明。因為這樣的祥瑞應驗，前來受戒的人，每天都有數千人。他又進入終南山，搭建房屋居住，前來歸集的人和神又有很多。往來三個夏天，將要回國。於是入京，蒙受皇帝的慰問，賞賜二百匹絲綢，又賞賜袈裟一件，各種顏色的綵綢五百段，東宮賞賜二百段。慈藏法師認為他的國家經書和佛像還不齊全，於是得到大藏經一部，以及各種精妙的佛像、幡、花、傘蓋等可以作為福利的物品，攜帶回本國。到達故鄉后，全國的人都來迎接。一代佛法，從此興盛顯揚。當時年成豐收。

【English Translation】 English version: The Emperor issued an edict to have the Great Treasury of Sutras copied for Empress Dowager Mu, and ordered the selection of ten Dharma masters to extensively collect and correct the good versions. In this year, Dharma Master Xuanzang set out from Rajagriha (ancient city in India) and returned to Jiluo Kingdom (an ancient country in India). The king of Jiluo Kingdom greeted him in the suburbs and helped Xuanzang transport the scriptures back to the country with elephants and horses. Monk Huichi was seven feet tall, with a radiant and majestic appearance, dignified and solemn in his demeanor, and did not casually look back. At that time, people called him Elephant King Chi. At the end of the Sui Dynasty, he lived in Hongdao Temple in Yuezhou (now Shaoxing, Zhejiang), and did not leave the temple gate for nearly thirty years. He insisted on sitting in meditation without lying down, and tirelessly lectured on the Dharma. In August of this year, he told the assembly: 'I am going to other places to teach and transform sentient beings.' He asked everyone to quickly prepare food. After eating, he returned to his room, continued to sit in meditation and passed away. The disciples thought he had entered Samadhi (a state of meditative consciousness), and after a few days they smelled a strange fragrance, and then they knew that he had passed away for a long time (see the biography). Gui Mao Year (17th year) The Emperor issued an edict to summon the Fourth Patriarch, Dharma Master Daoxin, to the capital. The envoy went three times, but Dharma Master Daoxin firmly lay down and did not get up. The fourth time, the Emperor ordered the envoy: 'If he does not get up, then take his head.' The envoy arrived at the mountain and announced the imperial decree. Dharma Master Daoxin then stretched out his neck to await beheading, with a serene expression. The envoy was surprised and returned to report the situation to the Emperor. The Emperor was even more amazed and admired, so he bestowed precious silks to fulfill his aspirations. Monk Cizang, a native of Silla (an ancient country on the Korean Peninsula), once had a deity of Trayastrimsa Heaven (a heaven in Buddhism) transmit the Five Precepts to him. He often used this Dharma to benefit sentient beings. In the twelfth year of Zhenguan, he arrived in the capital, and the Emperor ordered him to reside in Shengguang Other Courtyard, where the offerings of wealth were very abundant. A thief came to steal things, but his heart was frightened, and he returned to confess his crime. Dharma Master Cizang then gave him the precepts. A person suffering from blindness came to Dharma Master Cizang to confess and repent, and later his eyes were restored. Because of such auspicious responses, thousands of people came to receive the precepts every day. He also entered Zhongnan Mountain, built houses to live in, and many people and deities came to gather. After three summers of coming and going, he was about to return to his country. So he entered the capital and received the Emperor's condolences, and was rewarded with two hundred bolts of silk, as well as a kasaya (a Buddhist robe), five hundred pieces of various colored silks, and the Eastern Palace rewarded two hundred pieces. Dharma Master Cizang believed that the scriptures and Buddha statues in his country were not complete, so he obtained a complete Great Treasury of Sutras, as well as various exquisite Buddha statues, banners, flowers, umbrellas, and other items that could be used for blessings, and carried them back to his country. After arriving in his hometown, the whole country came to welcome him. The Buddha-dharma of a generation flourished and became manifest from this. At that time, the harvest was abundant.

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干禪師。寒山拾得。相次垂跡於國清寺。豐干先泊于大藏西北隅庵居。因游松徑。見一子。可年十歲。問之無家無姓。師引歸寺庫收養。號為拾得。後有一貧士。從寒巖而來。遂號為寒山子。三人相得歡甚。豐幹出雲遊。適閭丘胤出守臺州。欲之官。俄病頭風。召名醫莫瘥。豐干偶至其家。自謂善療此疾。閭丘聞而見之。師持凈水噀之。須臾祛殄。因是大加敬焉。問所從來。曰天臺國清。曰彼有賢達否。曰寒山文殊。拾得普賢。當就見之。閭丘至任。三日後親到寺。訪豐干遺蹟。謁二大士。寺僧引至廚間。丘拜之。二士起走曰。豐干饒舌。彌陀不識。禮我何為。遽返寒巖。次日閭丘送衣藥供養。寒山見使至。喝曰賊賊。退入巖穴云。報汝諸人。各各努力。與拾得入穴。而其穴自合。寒拾有詩。散題山林間。寺僧乃集之成集。見傳於世(本傳)○八月四日。源州松昌鴻池谷。忽有五石皆青質。白文成字曰。高皇海出多子。李元王八十年。太平天子李世民千年。太子李治書。燕山人士。樂大國主。仁邁千古。五六七王。七佛八菩薩。及上果佛。田天子等。乃至為善原州奏了朝群公擬字。粲然明著。十一月辛卯。有事于南郊。詔遣使以玉帛。詣其谷祭之○(祖琇論曰。瑞石文發於自然。昭靈祚之永也。舊史列于本紀。而歐陽

【現代漢語翻譯】 現代漢語譯本 豐干禪師，寒山、拾得先後在國清寺留下足跡。豐干最初住在寺院北大門附近的庵里。一次，他在松樹林間遊玩，看見一個孩子，大約十歲，問他沒有家也沒有姓。豐干禪師就把他帶回寺院，讓寺里的倉庫收養，給他取名叫拾得。後來，來了一個貧寒的讀書人，從寒巖來，於是人們就叫他寒山子。三個人非常要好，相處得很快樂。豐干後來離開寺院四處雲遊。當時，閭丘胤出任臺州太守，準備去上任，忽然得了頭痛病，請了很多名醫都治不好。豐干偶然來到他家，說自己擅長治療這種病。閭丘胤聽了就接見了他。豐干禪師拿著凈水向他噴灑，一會兒病就好了。因此，閭丘胤非常尊敬他，問他從哪裡來。豐干說：『從天臺山國清寺來。』閭丘胤問：『那裡有賢達的人嗎？』豐干說：『寒山是文殊菩薩，拾得是普賢菩薩，你應該去拜見他們。』閭丘胤到任后，過了三天親自到國清寺，尋找豐乾的遺蹟，拜謁寒山、拾得兩位大士。寺里的僧人把他領到廚房。閭丘胤向他們跪拜。寒山、拾得起身跑開，說：『豐干饒舌，彌陀佛也不認識，拜我幹什麼？』隨即返回寒巖。第二天，閭丘胤送去衣服和藥物供養。寒山看見使者來了，大喝道：『賊！賊！』退回巖洞里，說：『告訴你們這些人，各自努力修行吧！』然後與拾得一起進入巖洞，巖洞自己就合上了。寒山、拾得有詩，散落在山林間，寺里的僧人就收集起來編成集子，流傳於世（本傳）。 八月四日，源州松昌鴻池谷，忽然出現五塊石頭，都是青色的，上面有白色的文字，寫著：『高皇海出多子，李元王八十年，太平天子李世民千年，太子李治書，燕山人士，樂大國主，仁邁千古，五六七王，七佛八菩薩，及上果佛，田天子等。』乃至為善，原州上奏朝廷，眾官員商議辨認文字，清晰地顯現出來。十一月辛卯日，朝廷在南郊舉行祭祀大典，詔令派遣使者用玉帛到鴻池谷祭祀瑞石。（祖琇評論說：瑞石上的文字自然顯現，昭示著皇朝的基業長久。舊史將此事列入本紀，而歐陽

【English Translation】 English version The Chan master Fenggan, and Hanshan (Cold Mountain, a manifestation of Manjusri) and Shide (Foundling, a manifestation of Samantabhadra) successively left their traces at Guoqing Temple (Guoqing Temple, a famous Buddhist temple in Tiantai Mountain). Fenggan first stayed in a hermitage near the north corner of the temple. Once, while wandering through the pine paths, he saw a child, about ten years old, who said he had no home or surname. The master brought him back to the temple and had him raised in the temple's storehouse, naming him Shide. Later, a poor scholar came from Cold Cliff (Han Yan), and people called him Hanshanzi (Master Cold Mountain). The three of them got along very well and were very happy together. Fenggan later left the temple to travel around. At that time, Lu Qiuyin was appointed prefect of Taizhou and was about to take office when he suddenly fell ill with a headache. He summoned many famous doctors, but none could cure him. Fenggan happened to come to his house and said that he was good at treating this disease. Lu Qiuyin heard this and met with him. The master held pure water and sprinkled it on him, and the illness disappeared in a moment. Therefore, Lu Qiuyin respected him very much and asked him where he came from. Fenggan said, 'From Guoqing Temple in Tiantai Mountain.' Lu Qiuyin asked, 'Are there any virtuous people there?' Fenggan said, 'Hanshan is Manjusri Bodhisattva, and Shide is Samantabhadra Bodhisattva. You should go and pay your respects to them.' After Lu Qiuyin took office, he went to Guoqing Temple three days later to look for Fenggan's traces and pay homage to the two great beings. The monks of the temple led him to the kitchen. Lu Qiuyin knelt down to them. Hanshan and Shide got up and ran away, saying, 'Fenggan is talkative, he doesn't even recognize Amitabha Buddha, why are you bowing to me?' Then they returned to Cold Cliff. The next day, Lu Qiuyin sent clothes and medicine as offerings. Hanshan saw the messenger coming and shouted, 'Thief! Thief!' He retreated into the cave and said, 'Tell you all, work hard on your practice!' Then he entered the cave with Shide, and the cave closed by itself. Hanshan and Shide had poems scattered in the mountains and forests, which the monks of the temple collected and compiled into a collection, which was passed down to the world (this biography). On August 4th, in Hongchi Valley of Songchang in Yuanzhou, five stones suddenly appeared, all of which were blue in color, with white characters on them, which read: 'The Gao Emperor (Gao Huang) emerged from the sea with many sons, Li Yuan (founder of the Tang Dynasty) reigned for eighty years, the Taiping Emperor (Peaceful Emperor) Li Shimin (Emperor Taizong of Tang) for a thousand years, written by the Crown Prince Li Zhi (Emperor Gaozong of Tang), people of Yanshan, happy Great Lord, benevolence surpasses the ages, five, six, seven kings, seven Buddhas and eight Bodhisattvas, and the Upper Fruit Buddha, Tian Tianzi (Heavenly Emperor), etc.' Even to do good, Yuanzhou reported to the court, and the officials discussed and identified the characters, which were clearly revealed. On the day of Xinmao in November, the court held a grand sacrificial ceremony in the southern suburbs, and ordered envoys to go to Hongchi Valley with jade and silk to worship the auspicious stones. (Zu Xiu commented: The characters on the auspicious stones appeared naturally, indicating the longevity of the imperial dynasty. The old history listed this matter in the annals, and Ouyang

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文忠。刪入五行志。以謂則天稱慈氏。中宗號佛光王。即佛菩薩之驗也。夫唐有天下。傳世二十。唯武宗正信微薄。余皆佛法地位中人。故七佛八菩薩。及上果佛。作世界主。隨宜示現。遊戲生死耳。奚止則天中宗而已哉○見佛教通論)。

甲辰(十八)

四祖道信大師。以法付弟子弘忍大師。偈曰。華種有生性。因地華生生。大緣與信合。當生生不生。遂以學徒委之(五燈)○帝施行遺教經。敕曰。如來滅度。以末代澆浮。付囑國王大臣。護持佛法。然僧尼出家。戒行須備。若縱情放逸。觸涂煩惱。關涉人間。動違經律。既失如來玄妙之旨。又虧國王受付之義。遺教經是佛涅槃所說。戒勒弟子。甚為詳要。末俗緇素。並不崇奉。大道將隱。微言且絕。永懷聖教。用思弘闡。宜令所司差書手十人。多寫經本。務盡施行。其京官五品已上。及諸州刺史。各付一卷。若見僧尼業行。與經文不同。宜公私勸勉。必使遵行(文館辭林)○冬奘法師。歸自西域。師往還一十七週。遊覽百有餘國。

乙巳(十九)

正月丙子。奘法師。赍經像歸於京師。留守房玄齡。館于弘福寺。以表聞帝。壬辰奘如東都二月己亥。見於儀鸞殿。帝曰。師去何不相報。對曰。當去時表三上。以誠愿微淺。不蒙諒許。無任至

【現代漢語翻譯】 現代漢語譯本：文忠（人名）。（有人）將（此事）刪入《五行志》中，認為則天（武則天）被稱為慈氏（彌勒菩薩），中宗（唐中宗）號稱佛光王，就是佛和菩薩的驗證啊。唐朝擁有天下，傳了二十代，只有武宗（唐武宗）正信微薄，其餘的都是佛法地位中的人。所以七佛八菩薩，以及上果佛，作為世界之主，隨機應宜地示現，遊戲于生死之中罷了。哪裡僅僅是則天和中宗而已呢。（參見《佛教通論》）。

甲辰（貞觀十八年）

四祖道信大師，將佛法傳付給弟子弘忍大師，（留下一首）偈語說：『華種有生性，因地華生生，大緣與信合，當生生不生。』於是將學徒委託給他（弘忍大師）。（出自《五燈會元》）。皇帝施行《遺教經》，下敕令說：『如來（佛）滅度后，因為末法時代澆薄浮躁，（所以）付囑國王大臣，護持佛法。然而僧尼出家，戒行必須具備。如果縱情放逸，觸處都是煩惱，牽涉到人間事務，動輒違反經律。既喪失瞭如來玄妙的旨意，又辜負了國王接受付囑的意義。《遺教經》是佛涅槃時所說，告誡弟子，非常詳細重要。末世的僧人和俗人，都不崇尚奉行，大道將要隱沒，精微的言論也將斷絕。我永遠懷念聖教，用心地思考如何弘揚闡述。應該命令有關部門選派書手十人，多多抄寫經本，務必全面施行。京官五品以上，以及各州的刺史，每人發給一卷。如果看到僧尼的行業操守，與經文不符，應該公開或私下勸勉，務必使他們遵照奉行。』（出自《文館辭林》）。冬天，玄奘法師從西域歸來，（玄奘）法師往返一十七年，遊覽了一百多個國家。

乙巳（貞觀十九年）

正月丙子，玄奘法師攜帶經書佛像回到京師，留守房玄齡，安排他住在弘福寺，並上表稟告皇帝。壬辰日，玄奘前往東都。二月己亥日，（玄奘）在儀鸞殿覲見皇帝。皇帝說：『法師離開（長安）為什麼不稟報？』（玄奘）回答說：『當初要走的時候，我三次上表，因為誠意和願望微薄淺陋，沒有得到您的諒解允許，實在感到不安。』

【English Translation】 English version: Wenzhong (a person's name). (Someone) inserted (this matter) into the 'Book of Five Elements', believing that Zetian (Wu Zetian) being called Maitreya (the Bodhisattva Maitreya), and Zhongzong (Emperor Zhongzong of Tang) being named the Buddha-Light King, were validations of Buddhas and Bodhisattvas. The Tang Dynasty possessed the empire and lasted for twenty generations. Only Emperor Wuzong (Emperor Wuzong of Tang) had weak true faith; the rest were people within the realm of Buddhist Dharma. Therefore, the Seven Buddhas, Eight Bodhisattvas, and Buddhas of the highest fruition, as lords of the world, manifested according to circumstances, playfully engaging in birth and death. It's not just Zetian and Zhongzong alone. (See 'General Treatise on Buddhism').

Jiachen (18th year of Zhenguan)

Great Master Daoxin, the Fourth Patriarch, passed the Dharma to his disciple, Great Master Hongren, (leaving a) verse saying: 'The seed of a flower has the nature of life; because of the soil, the flower is born. When great conditions and faith combine, birth should occur, yet it may not.' Thereupon, he entrusted the students to him (Great Master Hongren). (From 'Wudeng Huiyuan'). The Emperor implemented the 'Sutra of the Buddha's Last Teachings', issuing an edict saying: 'After the Tathagata (Buddha) passes away, because the final Dharma age is frivolous and shallow, (I) entrust the kings and ministers to protect and uphold the Buddhist Dharma. However, monks and nuns who have left home must possess precepts and conduct. If they indulge in licentiousness, everywhere will be afflictions, involving themselves in worldly affairs, and violating the sutras and precepts. They will lose the profound meaning of the Tathagata and fail the meaning of the king receiving the entrustment. The 'Sutra of the Buddha's Last Teachings' is what the Buddha spoke at the time of Nirvana, admonishing disciples, and is very detailed and important. The monks and laity of the final age do not revere and practice it. The Great Path is about to be hidden, and subtle words will be cut off. I will forever cherish the sacred teachings and thoughtfully consider how to propagate and elucidate them. The relevant departments should select ten scribes to copy the sutras extensively and ensure their full implementation. Officials of the fifth rank and above in the capital, as well as the prefects of various prefectures, should each be given a copy. If they see that the conduct of monks and nuns does not conform to the sutras, they should publicly or privately encourage them to comply.' (From 'Wenguan Ci Lin'). In winter, Dharma Master Xuanzang returned from the Western Regions. Dharma Master (Xuanzang) traveled back and forth for seventeen years, visiting more than a hundred countries.

Yisi (19th year of Zhenguan)

On Bingzi day of the first month, Dharma Master Xuanzang brought scriptures and Buddha images back to the capital. Fang Xuanling, the defender, arranged for him to stay at Hongfu Temple and submitted a memorial to the Emperor. On Ren Chen day, Xuanzang went to the Eastern Capital. On Ji Hai day of the second month, (Xuanzang) had an audience with the Emperor in the Yiluan Hall. The Emperor said, 'Why did the Master leave (Chang'an) without reporting?' (Xuanzang) replied, 'When I initially intended to leave, I submitted three memorials, but because my sincerity and wishes were meager and shallow, I did not receive your understanding and permission, and I felt uneasy.'

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道之至。乃輒私行。專擅之罪。惟深愧懼。帝曰。師出家與俗殊隔。能委命求法。惠利蒼生。朕甚嘉焉。固不煩為愧。但念山川阻遠。方俗異心。怪師能達也。帝因廣問雪嶺以西印度之境。玉燭和氣。物產風俗。八王故跡。七佛遺蹤。並博望之所不傳。班馬無得而載者。奘既親游其地。記憶無違。隨問而對。皆有條理。帝大悅曰。師所經一百餘國。可盡輟其山川風俗。撰西域記。以遺後來。不亦美乎。奘奉詔將罷。帝謂侍臣曰。昔符堅稱道安為神器。舉國尊敬。朕觀法師。詞吐溫雅。風節貞峻。非徒不愧古人。實過之遠甚。司徒長孫無忌曰。誠如明詔。道安雖高行博識。然弘法之功。固不如法師。躬趨聖域。討論眾妙。究探宗極矣。時車駕將問罪高麗。聞法師之還。期暫引見。及對談論。不覺日暮。帝曰。匆匆言不盡懷。欲共法師東行。省方觀俗。指揮之暇。別更談敘。可乎。對曰。玄奘遠歸。兼有疹疾。不堪陪駕。帝曰。師向能孤遊絕域。今此行如跬步耳。尚何辭。對曰。陛下東征。六軍奉衛。伐亂誅奸。必有牧野之功。昆陽之捷。元奘亡所禆助。虛負道路之費。且兵刃交戰。佛制沙門不得觀視。惟陛下矜察。帝嘉納而止。奘因奏西域所獲梵本經論六百五十七部。乞就嵩山少林寺。為國宣譯。帝曰。朕頃為穆太后。

創弘福寺。併爲虛靜。可就彼番譯。所須並與元齡平章。奘因乞監門官。以防釁隙。帝曰。師可謂保身之計。當爲處分。及罷。即來留中房元齡。專知監護。資備所須。一從天府○是月帝自將兵征高麗○五月奘入弘福寺譯經○釋法聰。在杭蘇開導。是年嘉興縣高王神。降其祝曰。為我請聰法師。受菩薩戒。依言為授。又降祝曰。自今以往。酒肉五辛一切悉斷。后若祈福。可請眾僧。在廟設齋行道(僧傳)。

丙午(二十)

正月大廟丞李思一暴死。經日乃蘇言。見冥官云。年十九時。嘗害生命。一曰。時在安州旻法師會下聽涅槃。何緣于彼相害。官追旻師。有答。旻生金粟界不可追。且放還家。既蘇。有僧元通。為一懺悔。並勸誦金剛經。五千遍。至晚又死。明日還蘇云。冥官喜曰。還家大作福德矣。又旻師遣僧來說一。於是時不曾殺害。即放還云(感通傳)○三月帝還至長安○七月辛卯。奘法師表上新譯菩薩藏經。佛地經。六門陀羅尼經。顯揚聖教論。大乘雜集論。凡五部五十八卷。請帝為聖教序。丙申降手來謙讓不許。丁酉法師重抗表伸請。制許之○七月二十八日。法師智凱。執如意登座。默然而逝。師為時宗匠。脅不親席。不受供施。州宰為起塔云○時釋智則。止辨才寺。雖同僧住。而房室蕭然。

【現代漢語翻譯】 現代漢語譯本： 在弘福寺開始（工作），併爲玄奘法師提供安靜的環境。可以安排他們翻譯佛經。所需的一切都與房元齡商議決定。玄奘因此請求安排監門官，以防止發生衝突。皇帝說：『法師你真是為自己考慮周全啊。』 應當為你安排妥當。罷朝後，皇帝立即留下房元齡在中書省，專門負責監督和保護玄奘，並準備所需物資，一切都由天府負責。這年，皇帝親自率兵征討高麗。五月，玄奘進入弘福寺翻譯佛經。釋法聰在杭州、蘇州等地弘揚佛法。這年，嘉興縣的高王神降臨，對他的祝官說：『為我請法聰法師來，我要受菩薩戒。』 按照神諭為他授戒。神又降諭說：『從今以後，酒肉五辛一概斷絕。以後如果祈福，可以請眾僧在廟裡設齋行道。』（僧傳）

丙午（貞觀二十年）

正月，大廟丞李思一突然暴死。過了一天才甦醒，說他見到冥官說：『我十九歲時，曾經害過人命。』冥官說：『當時你在安州旻法師的法會下聽《涅槃經》，怎麼會在那裡害人？』冥官追查旻法師。有人回答說：『旻法師生於金粟界，無法追查。』 於是放李思一回家。甦醒后，有僧人元通為李思一懺悔，並勸他誦《金剛經》五千遍。到了晚上，李思一又死了。第二天又甦醒，說冥官高興地說：『回家做了大功德了！』 後來旻法師派僧人來說明李思一，說他那時不曾殺害過人，於是就放他走了。（感通傳）三月，皇帝回到長安。七月辛卯，玄奘法師上表呈上新翻譯的《菩薩藏經》(Bodhisattva Pitaka Sutra)，《佛地經》(Buddhabhumi Sutra)，《六門陀羅尼經》(Sad-dvara-dharani Sutra)，《顯揚聖教論》(Abhidharma-samuccaya)，《大乘雜集論》(Mahayanasamgraha)，共五部五十八卷，請求皇帝為聖教作序。丙申日，皇帝下詔謙讓不許。丁酉日，法師再次上表懇請，皇帝才同意。七月二十八日，法師智凱，手持如意登上法座，默然而逝。智凱法師是當時的宗師，脅不靠席，不接受供養。州官為他建造了塔。（僧傳）當時，釋智則住在辨才寺。雖然和其他僧人住在一起，但他的房間卻非常簡樸清靜。

【English Translation】 English version: He initiated the work at Hongfu Monastery and provided a quiet environment for Xuanzang (Master Xuanzang). Arrangements could be made for them to translate the scriptures. All necessary matters were to be discussed and decided with Fang Xuanling. Xuanzang requested the assignment of gate guards to prevent conflicts. The Emperor said, 'Master, you are indeed prudent in considering your own safety.' Proper arrangements should be made for you. After the court session, the Emperor immediately retained Fang Xuanling in the central secretariat to specifically oversee and protect Xuanzang, and to prepare the necessary supplies, all of which were to be the responsibility of the Ministry of Revenue. In this year, the Emperor personally led troops to campaign against Goguryeo. In the fifth month, Xuanzang entered Hongfu Monastery to translate scriptures. The Venerable Facong propagated the Dharma in Hangzhou, Suzhou, and other places. In this year, the High King Spirit of Jiaxing County descended and said to his invocator, 'Invite the Venerable Facong to come, for I wish to receive the Bodhisattva precepts.' According to the spirit's instructions, the precepts were conferred upon him. The spirit further decreed, 'From now on, wine, meat, and the five pungent roots are to be completely abstained from. If blessings are sought in the future, invite monks to conduct vegetarian feasts and perform religious services in the temple.' (Biographies of Eminent Monks)

Bingwu (20th year of the Zhenguan era)

In the first month, Li Si, the Grand Temple Official, suddenly died. He revived after a day and said that he had seen a judge in the underworld who said, 'When you were nineteen, you took a life.' The official said, 'At that time, I was listening to the Nirvana Sutra (Nirvana Sutra) under the Venerable Min of Anzhou, how could I have harmed anyone there?' The official pursued the Venerable Min. Someone replied, 'The Venerable Min was born in the realm of the Golden Millet Buddha and cannot be traced.' So Li Si was released to return home. After reviving, a monk named Yuantong repented for Li Si and encouraged him to recite the Diamond Sutra (Vajra Sutra) five thousand times. In the evening, Li Si died again. The next day, he revived and said that the official in the underworld happily said, 'You have returned home and accumulated great merit!' Later, the Venerable Min sent a monk to explain on behalf of Li Si, saying that he had not killed anyone at that time, so he was released. (Records of Miraculous Responses) In the third month, the Emperor returned to Chang'an. In the seventh month, on the day of Xinmao, the Dharma Master Xuanzang presented a memorial, submitting the newly translated Bodhisattva Pitaka Sutra (Bodhisattva Pitaka Sutra), Buddhabhumi Sutra (Buddhabhumi Sutra), Sad-dvara-dharani Sutra (Sad-dvara-dharani Sutra), Abhidharma-samuccaya (Abhidharma-samuccaya), and Mahayanasamgraha (Mahayanasamgraha), totaling five works in fifty-eight volumes, requesting the Emperor to write a preface for the sacred teachings. On the day of Bingshen, the Emperor issued an edict humbly declining. On the day of Dingyou, the Dharma Master repeatedly submitted a memorial earnestly requesting, and the Emperor finally agreed. On the twenty-eighth day of the seventh month, the Dharma Master Zikai, holding a ruyi (scepter), ascended the seat and passed away silently. Dharma Master Zikai was a master of his time, never resting his side on a mat and refusing offerings. The prefect built a pagoda for him. (Biographies of Eminent Monks) At that time, the Venerable Zhize resided in Biancai Monastery. Although he lived with other monks, his room was very simple and quiet.

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眾號為狂者。則笑曰。道它狂者。不知自狂。出家離俗。只貪衣食。行住遮障。鎖門鎖櫃。種種聚斂。役役不安。此而非狂。更無狂者。乃撫掌大笑。又能分身兩處。赴人之供。竟夜唯端坐云(僧傳)。

丁未(二十一)

帝得秘讖云。唐三世而後。女主代有天下。遂召李淳風。訪其事。對曰。臣據術推之。其兆已成。今在陛下宮中矣。逾三十年。當有天下○海鹽縣鄱陽府君神。因常祭降祝曰。為我請法聰法師。講涅槃經。眾乃迎師就講。神又降祝曰。神道業障。多有苦惱。自聽法來。身鱗甲內。細蟲啖苦。已得輕息。愿為我請師。更講大品。師乃復為講之(高僧傳)。

戊申(二十一)

六月帝在玉華宮。召奘法師。見於玉華殿。帝以法師德業沖博。欲令罷道。共康庶政。對曰。玄奘伏惟。陛下經緯八纮之略。崇闡雍熙之業。天之所授。無假於人一也。崇儒尚德。薄賦輕刑。九州四海。咸遂安逸。此又聖心自化。無假於人二也。深仁遠洽。四夷貢獻。此又天威所感。無假於人三也。獫狁為患。帝王莫制。陛下御圖一征。傾巢倒穴。故知。有道斯得。無假於人四也。高麗小蕃。煬帝喪軍而返。陛下提兵振旅。俘馘數萬。故知由主。無假於人五也。天地交泰。祥瑞皆應德而至。無假於人六也。

【現代漢語翻譯】 現代漢語譯本： 有人稱他為狂人。他笑著說：『說別人是狂人，卻不知道自己才是狂人。出家離開世俗，只貪圖衣食。行為舉止多有阻礙，鎖門鎖櫃，各種聚斂財物，忙忙碌碌不得安寧。這難道不是狂？再沒有比這更狂的了。』於是拍手大笑。又能分身兩處，赴別人的齋供，整夜只是端坐（僧傳）。

丁未（二十一） 皇帝得到一個秘密預言說：『唐朝三代之後，會有女子取代唐朝擁有天下。』於是召見李淳風（人名，唐代天文學家、數學家），詢問這件事。李淳風回答說：『臣根據術數推算，這個徵兆已經形成，現在就在陛下的宮中了。三十多年後，她將擁有天下。』○海鹽縣的鄱陽府君神（神名），因為經常祭祀而降臨，祝告說：『為我請法聰法師（人名），講解《涅槃經》（佛教經典）。』眾人於是迎接法聰法師來講解。神又降臨祝告說：『神道有業障，有很多苦惱。自從聽法以來，我身鱗甲內的小蟲啃噬的痛苦，已經得到減輕。希望為我請法師，再講解《大品般若經》（佛教經典）。』法聰法師於是又為他講解（高僧傳）。

戊申（二十一） 六月，皇帝在玉華宮（宮殿名）。召見玄奘法師（人名，唐代著名僧人），在玉華殿（宮殿名）接見了他。皇帝認為法師的德行和學識淵博，想讓他放棄僧侶身份，共同治理國家政事。玄奘回答說：『玄奘我恭敬地認為，陛下您有經緯天下的才能，推崇和闡揚雍熙的功業，這是上天所授予的，不需要藉助他人，這是第一點。崇尚儒學，重視德行，減少賦稅，減輕刑罰，九州四海，都能夠安寧舒適，這又是聖上的心意自然感化，不需要藉助他人，這是第二點。深厚的仁德遠播，四方夷族都來進貢，這又是天威所感，不需要藉助他人，這是第三點。獫狁（古代部族名）為禍患，歷代帝王都無法制服，陛下您親自率軍征討，使其傾巢覆穴，所以知道，有道義就能得到，不需要藉助他人，這是第四點。高麗（古代國家名）小蕃（古代對少數民族的稱呼），隋煬帝（人名）出兵征討卻喪軍而歸，陛下您率領軍隊，俘獲斬殺數萬人，所以知道這取決於君主，不需要藉助他人，這是第五點。天地陰陽交合，吉祥的徵兆都應德行而至，不需要藉助他人，這是第六點。』

【English Translation】 English version: Someone called him a madman. He laughed and said, 'Calling others madmen, yet not knowing they themselves are mad. Leaving home and renouncing the world, only greedy for food and clothing. Actions and movements are obstructed, locking doors and cabinets, accumulating all sorts of possessions, busily and uneasily. Is this not madness? There is no greater madness than this.' Then he clapped his hands and laughed loudly. He could also be in two places at once, attending people's offerings, sitting upright all night (Monk's Biography).

Dingwei (21st year) The Emperor obtained a secret prophecy saying, 'After three generations of the Tang Dynasty, a woman will replace the Tang and possess the empire.' Thereupon, he summoned Li Chunfeng (personal name, Tang Dynasty astronomer and mathematician) to inquire about this matter. Li Chunfeng replied, 'According to my calculations, the omen has already formed and is now in Your Majesty's palace. In thirty years or more, she will possess the empire.' ○ The God of Poyang Prefecture in Haiyan County (name of a deity), because of frequent sacrifices, descended and proclaimed, 'Please invite Dharma Master Facong (personal name) to lecture on the Nirvana Sutra (Buddhist scripture).' The people then welcomed Dharma Master Facong to lecture. The God descended again and proclaimed, 'The path of the gods has karmic obstacles and much suffering. Since listening to the Dharma, the pain of small insects gnawing within my scales has been alleviated. I wish for you to invite the Master to lecture on the Mahaprajnaparamita Sutra (Buddhist scripture) again.' Dharma Master Facong then lectured for him again (Biographies of Eminent Monks).

Wushen (21st year) In June, the Emperor was at Yuhua Palace (name of a palace). He summoned Dharma Master Xuanzang (personal name, famous Tang Dynasty monk) and met him in Yuhua Hall (name of a hall). The Emperor, considering the Dharma Master's virtue and profound knowledge, wanted him to renounce his monastic status and jointly govern the affairs of the state. Xuanzang replied, 'I, Xuanzang, respectfully believe that Your Majesty has the talent to govern the world, promoting and elucidating the achievements of Yongxi. This is bestowed by Heaven and does not require the help of others, this is the first point. Honoring Confucianism, valuing virtue, reducing taxes, and lightening punishments, the nine provinces and the four seas can all be peaceful and comfortable. This is also the natural transformation of the Holy Heart and does not require the help of others, this is the second point. Profound benevolence spreads far and wide, and the barbarians from all directions offer tribute. This is also due to the awe of Heaven and does not require the help of others, this is the third point. The Xianyun (name of an ancient tribe) were a scourge that emperors of past dynasties could not subdue. Your Majesty personally led the army to conquer them, causing them to be overthrown. Therefore, it is known that with righteousness, one can obtain, and does not require the help of others, this is the fourth point. The Emperor Yang of the Sui Dynasty (personal name) lost his army and returned when he attacked Goguryeo (name of an ancient kingdom) and the small barbarians (ancient term for ethnic minorities). Your Majesty led the army and captured and killed tens of thousands of people. Therefore, it is known that this depends on the ruler and does not require the help of others, this is the fifth point. Heaven and earth are in harmony, and auspicious omens all arrive in response to virtue, and do not require the help of others, this is the sixth point.'

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陛下縱復須才。今亦伊呂多矣。玄奘庸陋。何足以預之。至於守戒緇門。闡揚遺法。此其誠愿。伏乞天慈。終而不奪。帝曰。師既欲敷揚妙道。亦不固違高志。帝因問比譯何經。對曰。瑜伽師地論。帝曰。明何等義。對曰。明彌勒十七地義。及陳列大義。帝深愛焉。遣使取論入宮。凡一百卷。帝睹詞義宏奧。謂侍臣曰。朕觀法師新論。猶瞻天瞰海。莫極高深。顧儒道九流。猶汀瀅之方溟渤耳。因來有司。揀秘書手。寫新譯經論。各九部。令宣賜九道總管。展轉流佈。冀率土之。內同稟未聞之法。司徒長孫無忌。中書令褚遂良奏曰。佛教沖玄。天人莫測。陛下至道照明。建立三寶。致法師陟險求經。歸國番譯。若庵摩之始說。猶金口之新開。皆陛下聖德所感。臣等愚瞽預此見聞。苦海波瀾。舟航有寄。況天慈廣遠。使布之九州。蠢蠢黔黎。俱餐妙法。臣等億劫忻逢。不勝感幸○帝撰大唐三藏聖教序。成。御慶福殿。宣法師玄奘。升殿賜坐。來弘文館學士上官儀。對群臣宣讀。其辭略曰。二儀有像。顯覆載以含生。四時無形。潛寒暑以化物。是以窺天鑒地。庸愚皆識其端。明陰洞陽。賢哲罕窮其數。然而天地包乎陰陽而易識者。以其有像也。陰陽處乎天地而難窮者。以其無形也。故知像顯可證。雖愚不惑。形潛莫睹。在智

【現代漢語翻譯】 陛下即使需要人才，現在像伊尹、呂尚這樣的人也很多。玄奘我庸碌淺陋，怎麼能參與其中呢？至於我遵守戒律，弘揚佛法，這才是我的誠摯願望，懇請陛下慈悲，成全我的心願，不要強行改變。』皇帝說：『既然法師您想要弘揚精妙的佛法，我也就不勉強違背您的高尚志向了。』皇帝於是詢問他翻譯了什麼佛經。玄奘回答說：『《瑜伽師地論》。』皇帝問：『闡明了什麼義理？』玄奘回答說：『闡明了彌勒菩薩所說的十七地義，以及陳述各種廣大的義理。』皇帝非常喜愛這部論典，派人到玄奘處取論，送入宮中，總共一百卷。皇帝讀後，覺得文辭義理宏大深奧，對侍臣說：『我看法師新譯的論典，就像從高處看天，從高處看海一樣，沒有窮盡的高深之處。相比之下，儒家、道家以及其他各家學說，就像小水洼與大海相比一樣。』於是命令有關部門，挑選秘書人員，抄寫新翻譯的經論，各九部，命令分發給九道的總管，輾轉流傳，希望全國之內的人，都能一同領受從未聽聞的佛法。司徒長孫無忌、中書令褚遂良上奏說：『佛教深奧玄妙，天人也難以測度。陛下以至高的德行照亮世間，建立佛法僧三寶，使得玄奘法師能夠冒著危險去西天求取佛經，回國翻譯。就像庵摩羅果開始生長一樣，又像是佛陀金口重新開啟。這都是陛下聖明的德行所感召的。我們這些愚昧的人，能夠有幸見聞此事，就像在苦海中漂泊的人，找到了可以依靠的舟船。更何況陛下天慈廣大，將佛法傳播到九州，使得所有百姓，都能一同享用這精妙的佛法。我們億萬劫難逢的幸事，實在感到無比的感激和慶幸。』皇帝撰寫了《大唐三藏聖教序》，完成後，在慶福殿，宣召法師玄奘，升殿賜座，派遣弘文館學士上官儀，對群臣宣讀。序文大意是說：『天地有形象，顯現出覆蓋承載萬物的功能。四季沒有形象，暗中以寒暑變化來化育萬物。因此，觀察天地的形象，即使是庸人愚夫，也都知道它的端倪。明白陰陽的道理，即使是賢人哲士，也難以窮盡它的數量。然而天地包含陰陽而容易認識，是因為它有形象。陰陽存在於天地之間而難以窮盡，是因為它沒有形象。所以知道形象顯現的事物可以驗證，即使是愚笨的人也不會迷惑。形態潛藏的事物難以看到，即使是聰明的人也會感到困惑。

【English Translation】 Your Majesty, even if you need talent, there are already many like Yi Yin and Lü Shang. Xuanzang is mediocre and shallow, how can I participate in such matters? As for upholding the precepts of the monastic order and propagating the Dharma, this is my sincere wish. I humbly beg Your Majesty's compassion to fulfill my desire and not forcibly change it.' The Emperor said, 'Since Master, you wish to propagate the wonderful Dharma, I will not force you against your noble aspirations.' The Emperor then asked what scriptures he had translated. Xuanzang replied, 'The Yogācārabhūmi-śāstra (Treatise on the Stages of Yogic Practice).' The Emperor asked, 'What principles does it elucidate?' Xuanzang replied, 'It elucidates the seventeen grounds (bhūmi) as explained by Maitreya Bodhisattva, and expounds on various vast principles.' The Emperor greatly admired this treatise and sent people to Xuanzang to retrieve it and bring it to the palace, totaling one hundred volumes. After reading it, the Emperor felt that the text and principles were vast and profound, and said to his attendants, 'When I read the Master's newly translated treatise, it is like looking at the sky from a high place, or looking at the sea from a high place, with no end to its depth. In comparison, Confucianism, Taoism, and other schools of thought are like small puddles compared to the vast ocean.' Therefore, he ordered the relevant departments to select secretaries to copy the newly translated scriptures and treatises, nine copies each, and ordered them to be distributed to the chief administrators of the nine circuits, to be circulated widely, hoping that all people within the country could together receive the Dharma they had never heard before. The Grand Preceptor Changsun Wuji and the Chancellor Chu Suiliang memorialized, saying, 'Buddhism is profound and mysterious, and even gods and humans find it difficult to fathom. Your Majesty illuminates the world with supreme virtue and establishes the Three Jewels (Buddha, Dharma, Sangha), enabling Master Xuanzang to risk danger to seek scriptures in the Western Regions and return to translate them. It is like the beginning of the growth of the āmalaka fruit, or like the golden mouth of the Buddha opening anew. This is all due to the inspiration of Your Majesty's sagacious virtue. We, these ignorant people, are fortunate to witness and hear of this event, like those adrift in the sea of suffering finding a boat to rely on. Moreover, Your Majesty's compassion is vast, spreading the Dharma to the nine provinces, enabling all people to partake of this wonderful Dharma. We are fortunate to encounter this event in countless eons, and we feel boundless gratitude and joy.' The Emperor composed the 'Preface to the Sacred Teachings of the Tripiṭaka of the Great Tang Dynasty'. After its completion, he summoned Master Xuanzang to the Qingfu Hall, granted him a seat in the hall, and sent the scholar Shangguan Yi of the Hongwen Pavilion to read it to the assembled officials. The preface stated in essence: 'Heaven and earth have form, manifesting the function of covering and supporting all things. The four seasons have no form, secretly transforming and nurturing all things with cold and heat. Therefore, observing the form of heaven and earth, even ordinary and foolish people know its beginnings. Understanding the principles of yin and yang, even wise and virtuous people find it difficult to exhaust its numbers. However, heaven and earth contain yin and yang and are easy to recognize because they have form. Yin and yang exist within heaven and earth and are difficult to exhaust because they have no form. Therefore, knowing that things with manifest form can be verified, even foolish people will not be confused. Things with hidden form are difficult to see, even wise people will be perplexed.'

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猶迷。況乎佛道沖虛。乘幽控寂。宏濟萬品。典御十方。舉威靈而無上。抑神力而無下。歷萬劫而不古。運百福而長今。妙道凝玄。遵之莫知其際。法流湛寂。挹之莫測其源。固知蠢蠢凡愚。區區庸鄙。投其旨趣。能無疑惑者哉。玄奘法師。翹心凈土。杖䇿孤征。積雪晨飛。途間失地。驚沙夕起。空外迷天。窮歷異邦。詢求正教。引慈雲于西極。注法雨于東陲。聖教闕而復全。蒼生罪而還福。譬夫桂生高嶺。零露方得泫其華。蓮出綠波。飛塵不能污其葉。非蓮性自潔。而桂質本貞。良由所附者高。則微物不能累。所憑者凈。則濁類不能沾。夫以卉木無知。猶資善而成善。況乎人倫有識。不緣慶而成慶。方冀茲經流施。將日月而無窮。斯福遐敷。與乾坤而永大。於是御筆親書。綴于新經之首。法師奉表致謝。帝手來答曰。朕才謝圭璋。言慚博達。至於內典。尤所未閑。昨制序文。深慚鄙拙。穢翰墨于金簡。標瓦礫于珠林。忽得來書。謬承褒讚。循躬省慮。彌益厚顏。善不足稱。虛勞置謝○時皇太子。睹聖序。遂撰述聖記。法師進啟奉謝。帝復覽新菩薩藏經。愛其辭旨微妙。因詔皇太子。撰菩薩藏經後序。其辭略曰。蓋聞羲皇至頤。精粹止於龜文。軒后幽通。雅奧窮於鳥篆。考丹書而索隱。殊昧實際之源。徴錄錯以研幾。

【現代漢語翻譯】 現代漢語譯本：更何況佛道是如此的空明虛靜，它駕馭著幽深，掌控著寂滅，廣泛地救濟萬物，統領著十方世界。它所展現的威靈是至高無上的，它所抑制的神力是無所不及的。經歷萬劫也不會顯得古老，執行百種福報而永遠保持著當今的狀態。精妙的道理凝聚著玄奧，遵循它卻不知道它的邊際在哪裡。佛法之流沉靜而寂寞，汲取它卻無法測度它的源頭在哪裡。由此可知，愚蠢淺薄的凡夫俗子，對於佛法的宗旨和意趣，怎麼可能沒有疑惑呢？玄奘法師，一心向往西方凈土，拄著枴杖孤身遠行。清晨，積雪飛舞；途中，迷失方向。傍晚，狂風捲起沙塵；天空中，沙塵遮蔽了太陽。他歷盡艱辛，走遍異國他鄉，尋求真正的佛法。他從西方的極樂世界引來慈悲的雲朵，向東方的邊陲灑下佛法的甘霖。聖教在缺失之後得以恢復完整，眾生在罪惡之後重新獲得幸福。這就像桂樹生長在高高的山嶺上，只有依靠露水的滋潤才能顯現出它的光華；蓮花生長在碧綠的波浪中，飛揚的塵土不能夠玷污它的葉子。不是因為蓮花的本性就潔凈，而是因為桂樹的本質就貞潔，實在是由於所依附的環境高潔，所以微小的東西也不能夠玷污它；所憑藉的環境清凈，所以污濁的東西也不能夠沾染它。即使是草木這樣沒有知覺的東西，還要憑藉良好的環境才能變得美好，更何況是具有知識的人類，不依靠吉祥的因緣又怎麼能夠獲得幸福呢？希望這部經書能夠流傳下去，像日月一樣永無止境；希望這種福報能夠廣泛地傳播，與天地一樣永遠廣大。於是，皇帝親自用御筆書寫序言，附在新經書的開頭。玄奘法師呈上奏表表示感謝，皇帝親手回信說：『我的才能比不上圭璋，我的言辭也慚愧於不夠博大通達。至於佛經，更是我所不熟悉的。昨天所寫的序文，深感鄙陋拙劣，用我污穢的筆墨玷污了金簡，用瓦礫來點綴珠林。忽然收到你的來信，承蒙你謬讚褒獎，我反省自身，更加感到慚愧。我的善行不值得稱讚，你虛勞地向我致謝。』當時，皇太子看到皇帝的聖序，於是撰寫了《聖記》。法師進呈奏表表示感謝。皇帝又閱讀了新譯的《菩薩藏經》，喜愛其中的辭藻和旨意精妙，於是下詔皇太子撰寫《菩薩藏經後序》。序文的大意是：『聽說伏羲氏的時代，人們通過觀察龜甲上的紋路來獲得智慧；軒轅黃帝時代，人們通過研究鳥獸的足跡來探究幽深玄妙的道理。如果只是考察丹書上的文字來尋求隱秘，就無法真正領悟實際的根源；如果只是記錄錯綜複雜的現象來研究事理，也是不夠的。

【English Translation】 English version: How much more so is the Buddha's path, which is empty and tranquil, riding the mysterious and controlling the silent, widely saving all beings, governing the ten directions. Its majestic power is supreme, and its divine strength is all-pervasive. It does not become ancient through countless kalpas, and it operates hundreds of blessings to remain eternally present. The subtle path condenses the profound, and following it, one cannot know its boundaries. The flow of Dharma is serene and silent, and drawing from it, one cannot fathom its source. Therefore, it is certain that foolish and shallow ordinary people, with their limited understanding, how can they not have doubts about its purpose and meaning? The Dharma Master Xuanzang (Tripitaka Master, 602-664), with his heart set on the Pure Land (Sukhavati), traveled alone with his staff. In the morning, snow flew; on the way, he lost his way. In the evening, strong winds raised sand; in the sky, sand obscured the sun. He endured hardships, traveled to foreign lands, and sought the true Dharma. He drew compassionate clouds from the Western Paradise (Sukhavati), and poured the rain of Dharma on the eastern frontier. The sacred teachings were restored to completeness after being lost, and sentient beings regained happiness after sinning. It is like the cassia tree growing on high mountains, only relying on the dew to show its brilliance; the lotus flower growing in green waves, flying dust cannot stain its leaves. It is not because the lotus's nature is pure, but because the cassia's essence is chaste, truly because the environment it relies on is noble, so small things cannot defile it; the environment it relies on is pure, so turbid things cannot stain it. Even plants and trees, which have no consciousness, still rely on a good environment to become beautiful, how much more so are humans with knowledge, how can they gain happiness without relying on auspicious causes? I hope that this scripture can be passed down, as endless as the sun and moon; I hope that this blessing can be widely spread, as eternal and great as heaven and earth. Therefore, the emperor personally wrote the preface with his imperial brush, attached to the beginning of the new scripture. Dharma Master Xuanzang presented a memorial to express his gratitude, and the emperor personally replied, saying: 'My talent is not as good as the jade, and my words are ashamed of not being broad and thorough. As for the Buddhist scriptures, I am even more unfamiliar with them. The preface I wrote yesterday, I deeply feel is shallow and clumsy, using my dirty ink to stain the golden script, using tiles to decorate the pearl forest. Suddenly receiving your letter, I am honored to receive your praise, I reflect on myself, and feel even more ashamed. My good deeds are not worth praising, you have troubled yourself to thank me.' At that time, the Crown Prince saw the emperor's sacred preface, and then wrote the 'Sacred Record'. The Dharma Master presented a memorial to express his gratitude. The emperor also read the newly translated 'Bodhisattva Pitaka Sutra', and loved its subtle words and meaning, so he ordered the Crown Prince to write the 'Postface to the Bodhisattva Pitaka Sutra'. The main idea of the preface is: 'It is said that in the era of Fu Xi (mythical first sovereign of China), people gained wisdom by observing the patterns on tortoise shells; in the era of Xuanyuan Huangdi (the Yellow Emperor), people explored profound and mysterious principles by studying the footprints of birds and beasts. If one only examines the words on the cinnabar books to seek secrets, one cannot truly understand the source of reality; if one only records complex phenomena to study things, it is not enough.'

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蓋非常樂之道。猶且事光圖史。振薰風於八埏。德洽生靈。激堯波于萬代。伏惟陛下轉輪垂拱。而化漸雞園。勝殿凝旒。而神交鷲嶺。總調御于徽號。匪文思之所窺。極般若於綸言。豈象系之能擬。猶是教覃溟表。咸傳八解之音。訓浹寰中。皆踐四禪之軌。遂使三千世界。盡懷生而可封。百億須彌。入提封而作鎮。校美前王。焉可同年而語矣。菩薩藏經者。大覺義宗之要旨也。法師玄奘。番譯畢功。余以問安之暇。澄心妙法之寶。奉述天旨。微表讚揚。式命有司。綴于卷末○帝自是情信日篤。平章法義。不輟于口。與法師相得之深。無時暫間。衣服臥具。頻詔換易。如家人焉○八月賜奘百金磨衲並寶剃刀。奘奉表謝。略曰。忍辱之服。彩合流霞。智慧之刀。铦逾切玉。謹當衣以降煩惱之魔。佩以斷塵勞之網○帝自伐遼而還。氣力不逮平昔。有憂生之慮。既遇法師。留神大教。稍遂平復。因問。欲植法門有益。何者宣先。奘曰。眾生寢惑。非慧莫啟。慧芽抽植。法為之資。弘法須人。即度僧為最。帝悅○九月詔曰。隋季失御。天下分崩。朕屬當戡亂。親履兵鋒。亟犯風霜。宿于馬上。頃加疾餌。猶未痊除。數日以來。方遂平復。豈以福善之致耶。京城及天下諸州寺。各度一千人○十月。車駕還京師。來有司。于北闕紫微

【現代漢語翻譯】 現代漢語譯本：這實在是無上快樂的真諦啊。即使是記載光輝歷史的著作，也只能在八方傳播美德，使恩德遍及所有生靈，激盪起如堯帝般美好的聲譽流傳萬代。恭敬地想到陛下您以轉輪王的姿態垂拱而治，教化逐漸深入雞園（指佛教），在莊嚴的殿堂中，您的思緒與靈鷲山相通。您總攬調御一切眾生的尊號，不是文字思慮所能窺測的；您窮盡般若智慧的聖旨，也不是形象比喻所能描摹的。您的教化普及到遙遠的海域之外，人們都傳誦著八解脫的妙音；您的訓導遍及整個天下，人們都遵循著四禪定的修行。於是，使得三千大千世界，所有有生命的眾生都值得被封賞；百億座須彌山，都納入您的疆域而成為鎮守。與前代的君王相比，又怎麼能相提並論呢？《菩薩藏經》，是大覺（指佛陀）義理宗派的要旨。法師玄奘，翻譯完畢。我趁著問安的空閑，澄凈心神，領悟這妙法的珍寶，奉述皇上的旨意，略微表達我的讚揚。於是命令有關部門，將這些文字附在經卷的末尾。 皇上從此以後，對佛法的信仰日益篤厚，經常談論佛法的義理，從不間斷。他和法師玄奘之間的情誼非常深厚，沒有片刻的離間。皇上經常下詔賞賜衣服和臥具，就像對待家人一樣。八月，皇上賜給玄奘法師價值百金的磨衲（僧衣）和寶貴的剃刀。玄奘法師呈上奏表表示感謝，大意是：『這件象徵忍辱的僧衣，色彩如同流動的彩霞；這把象徵智慧的剃刀，鋒利勝過切割玉石。我將穿上它來降伏煩惱的魔障，佩戴它來斬斷塵世的羅網。』 皇上自從征討遼東回來后，氣力不如從前，有些擔心自己的身體。自從遇到玄奘法師后，就專心研究佛法，身體也漸漸恢復。於是皇上問道：『想要弘揚佛法，做什麼事情最有益處？』玄奘法師回答說：『眾生沉睡在迷惑之中，沒有智慧就無法開啟。智慧的萌芽要抽生，需要佛法的滋養。弘揚佛法需要人，所以度僧是最重要的。』皇上聽了很高興。 九月，皇上下詔說：『隋朝末年，國家失去統治，天下四分五裂。我當時正當平定叛亂，親自率領軍隊作戰，經常冒著風霜，睡在馬背上。近來又服用藥物，還沒有完全痊癒。這幾天以來，才漸漸恢復健康。這難道不是因為我行善積福的緣故嗎？』於是下令京城和天下各州的寺廟，各自度化一千人出家。 十月，皇上返回京城。命令有關部門，在北闕紫微（皇宮）……

【English Translation】 English version: This truly is the essence of unsurpassed joy. Even the records of glorious history can only spread virtue in all directions, extending grace to all living beings, and stirring up a reputation as beautiful as that of Emperor Yao to be passed down through generations. Respectfully thinking of Your Majesty, who governs with the posture of a Chakravartin (Wheel-Turning King), your teachings gradually penetrate the Chicken Garden (referring to Buddhism), and in the solemn palace, your thoughts connect with Vulture Peak (Grdhakuta). You encompass the title of taming and subduing all beings, which cannot be fathomed by literary thoughts; your edicts that exhaust the wisdom of Prajna cannot be imitated by figurative analogies. Your teachings spread to the distant seas, and people recite the wonderful sounds of the Eight Liberations; your instructions permeate the entire world, and people follow the path of the Four Dhyanas (Meditations). Thus, making the three thousand great thousand worlds, all living beings worthy of being rewarded; hundreds of millions of Mount Sumerus, all incorporated into your territory and becoming guardians. Compared with the previous kings, how can they be mentioned in the same breath? 'The Bodhisattva Pitaka Sutra' is the essence of the doctrine of the Greatly Enlightened One (Buddha). Dharma Master Xuanzang, completed the translation. During my leisure time to inquire about well-being, I purified my mind and comprehended the treasures of this wonderful Dharma, respectfully stating the Emperor's will, and slightly expressing my praise. Therefore, I ordered the relevant departments to attach these words to the end of the scripture. From then on, the Emperor's faith in Buddhism became increasingly profound, and he often discussed the doctrines of Buddhism without interruption. The friendship between him and Dharma Master Xuanzang was very deep, without a moment of separation. The Emperor often issued edicts to bestow clothing and bedding, as if treating family members. In August, the Emperor bestowed upon Dharma Master Xuanzang a monk's robe worth a hundred gold pieces and a precious razor. Dharma Master Xuanzang presented a memorial expressing his gratitude, the gist of which was: 'This monk's robe symbolizing forbearance, its colors are like flowing rosy clouds; this razor symbolizing wisdom, its sharpness surpasses cutting jade. I will wear it to subdue the demons of afflictions, and wear it to cut off the nets of worldly troubles.' Since the Emperor returned from the expedition to Liaodong, his strength was not as good as before, and he was somewhat worried about his health. Since meeting Dharma Master Xuanzang, he has devoted himself to studying Buddhism, and his health has gradually recovered. Therefore, the Emperor asked: 'If you want to promote Buddhism, what is the most beneficial thing to do first?' Dharma Master Xuanzang replied: 'Sentient beings are asleep in delusion, and without wisdom, they cannot be awakened. The sprouts of wisdom need to be drawn out, and the Dharma is needed to nourish them. Promoting the Dharma requires people, so ordaining monks is the most important thing.' The Emperor was very happy to hear this. In September, the Emperor issued an edict saying: 'At the end of the Sui Dynasty, the country lost its rule, and the world was divided. I was then in the process of quelling the rebellion, personally leading the army to fight, often braving wind and frost, sleeping on horseback. Recently, I have also taken medicine, but I have not fully recovered. In recent days, I have gradually recovered my health. Is this not because of my good deeds and accumulation of blessings?' Therefore, he ordered the temples in the capital and the states of the world to each ordain a thousand people. In October, the Emperor returned to the capital. Ordered the relevant departments, in the Beique Ziwei (Imperial Palace)...

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殿西南。創弘法院。留奘居禁中。晝則陪御談論。夜分就院譯經○十月吉州有事天尊者。行三皇齋法。表奏其經。敕令百官議定。咸斥其非。來以其經並收取焚之。其經改三皇為三洞。惑誤昏俗。故剿其妄云(佛道實錄)○十二月。皇太子。為文德皇后。創大慈恩寺成。請奘師主之。制不許。有旨。別選五十大德。是月太子備寶車五十乘。迎諸大德。彩亭寶剎。城諸寺花幡導引入寺。太子百官護送。帝御安福門樓。執爐致敬。經像過盡始罷。皇情大悅(本傳)。

己酉(正觀二十三年)

四月幸翠微宮。法師玄奘陪駕。每談敘淵奧。帝必攘袂曰。與法師相值恨晚耳。未盡弘法之意○五月帝壽五十三。高宗即位。

歷代編年釋氏通鑑卷第七 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷之八

宋括山一庵釋　本覺　編集

明無還居士　藍重起　較訂

唐

高宗

庚戌(永徽元)

二月釋明浚暴死。蘇云。見二青衣童子。引至冥王。問一生何業。浚答。但誦金剛經。王曰。善哉。若誦滿十萬遍。明年必生凈土。弟子不見師也。乃放還。浚自此精進逾勤。至二年三月卒。寺眾咸聞異香(本傳)○法師元奘。辭還大慈恩寺

【現代漢語翻譯】 殿西南，建立弘法院（Hongfa Monastery）。讓玄奘（Xuanzang）居住在宮禁中，白天陪同皇帝談論，夜晚回到寺院翻譯佛經。十月，吉州有天尊者（Tianzunzhe）舉行三皇齋法（Sanhuang Zhai Ritual），上表奏其經書，皇帝下令百官議定，都斥責其錯誤。後來將其經書全部收取焚燬。其經書將三皇改為三洞（Sandong），迷惑昏庸的百姓，所以剿滅其虛妄之說。（《佛道實錄》） 十二月，皇太子為文德皇后（Empress Wende）建立大慈恩寺（Da Ci'en Temple）建成，請玄奘法師主持，皇帝下旨不許。另有旨意，另外選拔五十位大德高僧。當月太子準備寶車五十輛，迎接諸位大德高僧，用彩亭寶剎，全城各寺的花幡引導進入寺廟。太子和百官護送，皇帝在安福門樓（Anfu Gate Tower）親自手執香爐致敬，經像全部過去後才停止，皇帝心情非常喜悅。（《本傳》） 己酉（貞觀二十三年） 四月，皇帝駕臨翠微宮（Cuiwei Palace），法師玄奘陪同。每次談論精深奧妙的佛法，皇帝總是捋起袖子說：『與法師相遇恨太晚了，還未能完全弘揚佛法之意。』五月，皇帝五十三歲駕崩，高宗（Gaozong）即位。 《歷代編年釋氏通鑑》卷第七 卍新續藏第 76 冊 No. 1516 釋氏通鑑 《歷代編年釋氏通鑑》卷之八 宋 括山一庵釋 本覺 編集 明 無還居士 藍重起 較訂 唐 高宗 庚戌（永徽元） 二月，釋明浚（Shi Mingjun）暴死。有人說，看見兩個青衣童子，引他到冥王（King of the Underworld）那裡，冥王問他一生做了什麼功業。明浚回答說，只是誦《金剛經》（Diamond Sutra）。冥王說：『很好。如果誦滿十萬遍，明年必定往生凈土（Pure Land），弟子就見不到你了。』於是放他還陽。明浚從此精進更加勤奮，到二年三月去世，寺廟裡的人都聞到奇異的香味。（《本傳》）法師玄奘，辭別返回大慈恩寺。

【English Translation】 Southwest of the palace, Hongfa Monastery was established. Xuanzang was allowed to reside in the palace, accompanying the emperor for discussions during the day and returning to the monastery to translate scriptures at night. In October, Tianzunzhe of Jizhou held the Sanhuang Zhai Ritual, submitting a memorial with his scriptures. The emperor ordered officials to deliberate, and they all condemned its errors. Later, all his scriptures were collected and burned. The scriptures changed the Three Sovereigns (Sanhuang) to the Three Caverns (Sandong), misleading the ignorant populace, so his false claims were eradicated. (From 'Buddhist and Taoist Records') In December, the Crown Prince completed the construction of Da Ci'en Temple for Empress Wende, inviting Dharma Master Xuanzang to preside over it, but the emperor forbade it. There was another imperial decree to select fifty virtuous monks. That month, the Crown Prince prepared fifty jeweled carriages to welcome the virtuous monks, using decorated pavilions and stupas, with flower banners from temples throughout the city leading the way into the temple. The Crown Prince and officials escorted them, and the emperor personally held an incense burner at Anfu Gate Tower to pay respects. Only after all the scriptures and images had passed did he stop, and the emperor was greatly pleased. (From 'Biography') Jiyou (Zhenguan 23rd year) In April, the emperor visited Cuiwei Palace, accompanied by Dharma Master Xuanzang. Each time they discussed profound Buddhist teachings, the emperor would roll up his sleeves and say, 'I regret meeting the Dharma Master so late, as I have not fully realized the intention of propagating the Dharma.' In May, the emperor passed away at the age of fifty-three, and Gaozong ascended the throne. 'Chronological Compilation of Buddhist History' Volume 7 卍 New Continued Collection Volume 76 No. 1516 'Chronological Compilation of Buddhist History' 'Chronological Compilation of Buddhist History' Volume 8 Compiled by Monk Benjue of Yian Hermitage, Kuoshan, Song Dynasty Collated and Revised by Layman Lan Chongqi of Wuhuan, Ming Dynasty Tang Dynasty Gaozong Gengxu (Yonghui 1st year) In February, Shi Mingjun died suddenly. Someone said they saw two boys in green robes leading him to the King of the Underworld, who asked him what merits he had accumulated in his life. Mingjun replied that he had only recited the Diamond Sutra. The King of the Underworld said, 'Excellent. If you recite it a hundred thousand times, you will surely be reborn in the Pure Land next year, and your disciples will not see you again.' Then he released him back to the world. From then on, Mingjun became even more diligent, and he passed away in March of the second year. People in the temple all smelled a strange fragrance. (From 'Biography') Dharma Master Xuanzang bid farewell and returned to Da Ci'en Temple.

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譯經。制可○司馬喬卿。為大理司直。丁母憂。哀毀骨立。刺血寫金剛經一卷。才畢。忽廬上生芝草三莖。長一尺八寸。綠莖朱蓋。取而復生(金剛感應集)。

辛亥(二)

閏九月四日。四祖道信大師。自紹祖位。攝心無寐。脅不至席者六十年。至是忽垂誡門人曰。一切諸法。悉皆解脫。汝等各自護念。流化未來。言訖安坐而逝。壽七十二。塔于本山。明年四月。塔戶自開。儀相如生。後門人不敢復閉。代宗謚大醫禪師。塔曰慈雲。

壬子(三)

法師元奘。于慈恩寺。將建大塔。奉安所獲經論梵本。以表聞奏。來中書舍人李義府報曰。所欲營塔。今已處分。大內及東宮掖庭等七宮。亡人衣物。助師營辦。於是法師。授以西域制度。未幾而成。其高二百尺○牛頭懶融。法席大盛。徒眾乏糧。而往丹陽緣化。去山八十里。負米一石八斗。朝往暮還。是年邑宰。請于建初寺講般若。至滅諍品。地為之震動(五燈)。

癸丑(永徽四)　帝召感業寺尼武氏入宮。

正月釋法顯。趺坐而逝。師住梅梁。五十餘年。足不出戶○六月禪師慧寬。端坐而逝。寬初生楊氏。父奉道。號三洞先生。姊信相。生而知道。終日禪寂。寬五六歲。日與信相談論。俱非世事。家世奉道。寬獨不喜。父詬罵

【現代漢語翻譯】 現代漢語譯本：

譯經。制可○司馬喬卿，擔任大理司直。遭逢母親去世，極度悲傷以致骨瘦如柴。刺破手指，用血書寫《金剛經》一部。剛完成，忽然屋頂上生長出三株靈芝，高一尺八寸，綠色的莖，紅色的蓋。取下後又重新生長。（出自《金剛感應集》） 辛亥（二） 閏九月初四，四祖道信大師（Fourth Patriarch Daoxin），自從繼承祖位后，收攝心神，從不睡眠，靠著墻壁不躺臥休息長達六十年。到這時忽然告誡門人說：『一切諸法（all dharmas），悉皆解脫（are all liberated）。你們各自守護正念，流傳教化到未來。』說完安然坐化圓寂。享年七十二歲。安葬在本山。第二年四月，塔門自己打開，儀容相貌如同活著時一樣。之後門人不敢再關閉。代宗皇帝賜謚號為大醫禪師（Great Physician Dhyana Master），塔名為慈雲（Kind Cloud）。 壬子（三） 法師元奘（Master Xuanzang），在慈恩寺（Ci'en Temple）將要建造大塔，用來供奉安放所獲得的經論梵文版本，並上表奏明。中書舍人李義府（Li Yifu）回覆說：『所要營建的塔，現在已經安排妥當。大內以及東宮掖庭等七宮，去世之人的衣物，用來幫助法師營建。』於是法師，將西域的建築制度授予工匠。不久就建成了，高二百尺。○牛頭懶融（Niutou Lanrong），他的佛法教席非常興盛，徒弟眾多糧食缺乏，於是前往丹陽（Danyang）化緣。離開山八十里，揹負米一石八斗，早上前往晚上返回。這年縣令，請他在建初寺（Jianchu Temple）講解《般若經》（Prajna Sutra），講到《滅諍品》（Extinguishing Disputes Chapter）時，大地為之震動。（出自《五燈會元》） 癸丑（永徽四年）皇帝召感業寺（Ganye Temple）的尼姑武氏（Wu）入宮。 正月，釋法顯（Sh釋 Fa Xian）跏趺坐而逝。法師住在梅梁（Meiliang），五十多年，足不出戶。○六月，禪師慧寬（Huikuan）端坐而逝。慧寬最初姓楊（Yang），他的父親信奉道教，號稱三洞先生（Three Caverns Master）。他的姐姐信相（Xingxiang），生來就明白事理，整天禪定寂靜。慧寬五六歲時，每天與信相談論，說的都不是世俗之事。家裡世代信奉道教，唯獨慧寬不喜歡，他的父親責罵他。

【English Translation】 English version:

Translating scriptures. Approved○ Sima Qiaoqing, serving as Dali Sizhi (Judicial Officer). Encountered the death of his mother, grieving excessively to the point of emaciation. Pierced his finger and used blood to write a copy of the Diamond Sutra (Vajra Sutra). Just as he finished, suddenly three stalks of Ganoderma (Lingzhi) grew on the roof, one foot and eight inches tall, with green stems and red caps. They were taken down but grew again. (From 'Collection of Miraculous Responses of the Diamond Sutra') Xin Hai (2nd year) On the fourth day of the ninth lunar month (leap month), the Fourth Patriarch Daoxin, since inheriting the ancestral position, collected his mind and never slept, leaning against the wall without lying down for sixty years. At this time, he suddenly admonished his disciples, saying: 'All dharmas (everything), are all liberated (are all liberated). Each of you should guard your mindfulness and spread the teachings to the future.' After speaking, he sat peacefully and passed away. He lived to be seventy-two years old. He was buried on this mountain. In the fourth month of the following year, the pagoda door opened by itself, and his appearance was as if he were still alive. Afterwards, the disciples did not dare to close it again. Emperor Daizong bestowed the posthumous title Great Physician Dhyana Master (Great Physician Dhyana Master), and the pagoda was named Kind Cloud (Kind Cloud). Ren Zi (3rd year) Master Xuanzang (Master Xuanzang), at Ci'en Temple (Ci'en Temple), was about to build a large pagoda to enshrine the Sanskrit versions of the scriptures and treatises he had obtained, and he submitted a memorial to report this. Li Yifu (Li Yifu), a scribe of the Central Secretariat, replied: 'The pagoda you wish to build has now been arranged. The clothing of the deceased from the inner palace and the seven palaces of the Eastern Palace's side chambers will be used to help the Master build it.' Thereupon, the Master gave the Western Region's architectural system to the craftsmen. Before long, it was completed, two hundred feet tall. ○ Niutou Lanrong (Niutou Lanrong), his Dharma seat was very prosperous, and his disciples lacked food, so he went to Danyang (Danyang) to seek alms. Eighty li from the mountain, he carried one dan and eight dou of rice, going in the morning and returning in the evening. That year, the county magistrate invited him to lecture on the Prajna Sutra (Prajna Sutra) at Jianchu Temple (Jianchu Temple). When he reached the Extinguishing Disputes Chapter (Extinguishing Disputes Chapter), the earth shook. (From 'Five Lamps Gathered at the Source') Gui Chou (4th year of Yonghui) The Emperor summoned the nun Wu (Wu) from Ganye Temple (Ganye Temple) to the palace. In the first month, Sh釋 Fa Xian (Sh釋 Fa Xian) passed away in the lotus position. The Master lived in Meiliang (Meiliang) for more than fifty years, never leaving his house. ○ In the sixth month, Dhyana Master Huikuan (Huikuan) passed away while sitting upright. Huikuan's original surname was Yang (Yang), and his father believed in Taoism, calling himself the Three Caverns Master (Three Caverns Master). His sister, Xingxiang (Xingxiang), was born knowing things and was always in meditation and silence. When Huikuan was five or six years old, he talked with Xingxiang every day, and what they talked about was not worldly matters. The family had believed in Taoism for generations, but Huikuan alone did not like it, and his father scolded him.

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使拜天尊。寬不得已跪之。鐵像蹶然崩壞。舉族驚異。因錄每與信相所論言句。先是龍懷寺禪師曇相。臨終語弟子會曰。吾報緣當生廣漢綿竹峰頂王氏家。后七年汝來見吾。言訖而逝。其後會頗忘之。一日夢相。責以負約。會驚寤。遂造峰頂。而扣其扉。寬曰。扣扉者誰。會遽曰。弟子會也。寬笑曰。何以知吾而稱弟子。會曰。得師聲。猶昔日聲也。遂見其父。出所錄與信相談論者示之。蓋大莊嚴等論。會即奉寬。再歸龍懷寺落髮。由是神異日顯。俗呼聖和尚。其姊信相。亦隨出家。因入水觀。一室湛然唯水。不見其形。眾嘆以為得果。時亦號聖尼。父母乃棄道歸佛。舍宅為寺。四遠聞見。並舍邪歸正。寬十世為大僧。今十生記存焉。累朝賜謚不一○釋智通。持律通經。于總持門。特所留意。正觀中譯千眼經。是年譯觀音咒經三卷○天竺阿地[(並-(前-刖)+一)/隹]多(此云無極高)。初建陀羅尼普集會壇。屢降靈異。是年出陀羅尼集經十二卷。時又有阿難律木叉及迦葉。譯功德天法。

甲寅(五)

二月智巖禪師遷寂。師初武略過人。棄官入道。有異僧曰。卿已八十一生出家。宜加精進。自此入山修禪。有刺史嚴撰張綽李詢等。聞巖出家。入山尋之。謂巖曰。郎將顛邪。何為住此。答曰。我顛

【現代漢語翻譯】 現代漢語譯本 使拜天尊（道教神祇）。寬不得已跪拜，鐵像突然崩塌損壞，全家驚恐詫異。因此記錄每次與信相（人名）討論的言語。此前，龍懷寺的禪師曇相（人名），臨終時告訴弟子會（人名）說：『我的報應因緣將要出生在廣漢綿竹峰頂王氏家。七年後你來見我。』說完就去世了。之後會幾乎忘記了這件事。一天夢見曇相，責備他違背約定。會驚醒，於是前往峰頂，敲門。寬問：『敲門的是誰？』會急忙說：『弟子會。』寬笑著說：『你憑什麼知道我而自稱弟子？』會說：『聽到師父的聲音，還和以前一樣。』於是見到了寬的父親，拿出所記錄的與信相討論的內容給他看，大概是《大莊嚴論》等。會於是侍奉寬，再次回到龍懷寺剃度出家。從此神異的事蹟日益顯現，世俗稱他為聖和尚。他的姐姐信相，也跟隨出家。一次進入水中觀看，一室內一片清澈只有水，看不見她的形體。眾人嘆息認為她得道了，當時也號稱聖尼。父母於是拋棄道教歸依佛教，捨棄住宅作為寺廟。四方聽到見到的，都捨棄邪道歸依正道。寬十世都做大僧，如今還記得前十世的事情。歷朝歷代賜予的謚號不止一個。釋智通（人名），持守戒律通曉經書，對於總持門，特別留意。正觀年間翻譯《千眼經》，同年翻譯《觀音咒經》三卷。天竺阿地瞿多（Adikuta）（意為無極高），最初建立陀羅尼普**壇，多次降下靈異。這年翻譯《陀羅尼集經》十二卷。當時又有阿難律木叉（Anan Lvmoksa）以及迦葉（Kasyapa），翻譯《功德天法》。

甲寅年（五）

二月，智巖禪師（人名）圓寂。智巖禪師最初武藝超群，後來棄官出家。有奇異的僧人說：『你已經有八十一世出家了，應該更加精進。』從此進入山中修行禪定。有刺史嚴撰（人名）、張綽（人名）、李詢（人名）等人，聽說智巖出家，入山尋找他，對智巖說：『郎將你瘋了嗎？為什麼住在這裡？』回答說：『我瘋了』

【English Translation】 English version He made them worship the Heavenly Worthy (a Taoist deity). Kuan (person's name) reluctantly knelt, and the iron statue suddenly collapsed and broke. The whole family was shocked and amazed. Therefore, they recorded the words and sentences discussed with Xinxiang (person's name) each time. Before this, Chan Master Tanxiang (person's name) of Longhuai Temple, on his deathbed, told his disciple Hui (person's name): 'My karmic affinity will lead me to be born into the Wang family at the peak of Mianzhu in Guanghan. Come to see me seven years later.' After saying this, he passed away. Later, Hui almost forgot about it. One day, he dreamed of Tanxiang, who rebuked him for breaking the agreement. Hui woke up in shock and went to the peak, knocking on the door. Kuan asked: 'Who is knocking on the door?' Hui hurriedly said: 'It is your disciple Hui.' Kuan smiled and said: 'How do you know me and call yourself a disciple?' Hui said: 'Hearing the master's voice is still like it was in the past.' Then he met Kuan's father, who showed him the recorded discussions with Xinxiang, which were probably the Mahavyutpatti and other treatises. Hui then served Kuan and returned to Longhuai Temple to be tonsured and become a monk. From then on, miraculous events became increasingly apparent, and the common people called him the Holy Monk. His elder sister, Xinxiang, also followed him to become a nun. Once, she entered the water to observe, and the room was filled with clear water, and her form could not be seen. The crowd sighed, believing that she had attained enlightenment, and at that time, she was also called the Holy Nun. The parents then abandoned Taoism and converted to Buddhism, donating their residence as a temple. Those who heard and saw from all directions abandoned heresy and returned to the right path. Kuan had been a great monk for ten lifetimes, and now he remembers the events of the previous ten lifetimes. The posthumous titles bestowed by successive dynasties were not just one.釋智通(Shi Zhitong) (person's name), upheld the precepts and was versed in the scriptures, paying particular attention to the Dharani teachings. During the Zhenguan era, he translated the Thousand-Eyed Sutra, and in the same year, he translated three volumes of the Avalokitesvara Dharani Sutra. The Indian Adikuta (meaning 'infinitely high') initially established the Dharani Pūjā platform, repeatedly manifesting spiritual wonders. In that year, he translated twelve volumes of the Dharani Collection Sutra. At that time, there were also Anan Lvmoksa and Kasyapa, who translated the Merit Goddess Dharma.

In the year Jia Yin (5th year)

In the second month, Chan Master Zhiyan (person's name) passed away. Initially, Chan Master Zhiyan possessed extraordinary martial arts skills, but later he abandoned his official position to become a monk. A strange monk said: 'You have already been a monk for eighty-one lifetimes, you should be more diligent.' From then on, he entered the mountains to practice meditation. The prefects Yan Zhuan (person's name), Zhang Chuo (person's name), and Li Xun (person's name), upon hearing that Zhiyan had become a monk, entered the mountains to find him, and said to Zhiyan: 'General, are you crazy? Why do you live here?' He replied: 'I am crazy.'

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欲醒。君顛正發○中天竺國摩訶菩提寺。遣僧置奘法師書。並獻方物。其辭略曰。摩訶菩提寺上座慧天。致書摩訶支那國木叉阿遮利耶。敬問少病少惱。我慧天苾芻等。今寄白氍一雙。示不空心。路遠莫怪其少。奘亦答其書○是歲。特旨度沙彌窺基為大僧。入大慈恩寺。參譯經正義。基尉遲敬德猶子也。初奘公就基父。求基出家。基曰。聽我茹葷即從。奘愛其俊而許之。遂從入道。每覽疏記。過目成誦。義亦頓解。善大小乘。既參譯經。從奘受瑜珈唯識宗旨。著論凡百部。時號百本論師。然性豪侈。每出必治三車。亦號三車法師(本傳)○釋解脫。四十餘年。隱居五臺山。入滅數年後。靈軀尚在山窟中。

乙卯(六)

則天武氏。立為皇后○五月釋弘智卒。智弘誘博愛。每以護法為心(本傳)○五月。奘法師譯因明論。沙門神泰等。各造義疏釋之。法師棲玄。以其論示呂才。才作因明註解。七月法師慧立。致書左僕射于志寧。斥其謬辭。略曰。聞佛之教也。文言奧遠。旨義深幽。居十地而尚迷。處無生而猶昧。咒縈纏入邪之網。沉淪四倒之流。而欲窺究宗因。辨彰其理者。無乃惑哉。切見慈恩法師所番。聖教中有小論。題曰因明。雖未為玄門之要妙。亦非造次之所知。近尚藥呂奉御。以常人之資。切眾師

【現代漢語翻譯】 現代漢語譯本： 欲醒。（君顛正發）中天竺國摩訶菩提寺，派遣僧人送交奘法師的書信，並獻上當地特產。書信內容大致如下：『摩訶菩提寺上座慧天，致書摩訶支那國木叉阿遮利耶（意為軌範師，這裡指玄奘），恭敬問候您少病少惱。我慧天苾芻（意為比丘，出家受具足戒的男子）等，今寄上白色氍毹（一種毛織品）一雙，以表達我們真誠的心意。路途遙遠，請不要怪禮物菲薄。』玄奘也回了信。 這一年，皇帝特旨允許沙彌（意為未受具足戒的出家男子）窺基成為大僧（意為比丘）。進入大慈恩寺，參與翻譯佛經並研究經文的正確含義。窺基是尉遲敬德的侄子。當初，玄奘大師向窺基的父親請求讓窺基出家。窺基說：『如果允許我吃葷，我就同意。』玄奘大師喜愛他的才俊，就答應了他。於是窺基就出家入道。他每次閱讀疏記，都能過目成誦，並且立刻理解其中的含義。他精通大小乘佛教。參與翻譯佛經后，跟隨玄奘學習瑜珈唯識宗的宗旨。他撰寫了大約一百部論著，當時被稱為『百本論師』。然而，他生性豪奢，每次出行必定要準備三輛車，因此也被稱為『三車法師』（出自《本傳》）。 釋解脫，四十餘年隱居五臺山。入滅（意為去世）數年後，他的遺體仍然在山洞中。 乙卯年（唐高宗顯慶十年，公元665年） 則天武氏，被立為皇后。 五月，釋弘智去世。弘智弘揚佛法，博愛大眾，始終以護持佛法為己任（出自《本傳》）。 五月，奘法師翻譯《因明論》。沙門（意為出家修道的人）神泰等人，各自撰寫義疏來解釋它。法師棲玄，將這部論著給呂才看。呂才寫了《因明註解》。七月，法師慧立，寫信給左僕射于志寧，駁斥他的錯誤言論。信中大致說：『聽聞佛的教誨，文辭深奧，旨意幽深，即使是十地菩薩（佛教果位）也會迷惑，處於無生境界也會有所不明。被咒語纏繞，陷入邪見的羅網，沉溺於四倒（佛教術語）的迷流之中。卻想要窺探宗因，辨明其中的道理，這難道不是一種迷惑嗎？我看到慈恩法師（指玄奘）所翻譯的聖教中有一部小論，題目是《因明》。即使它不是玄門（指佛教）中最精妙的，也不是隨便就能理解的。最近尚藥奉御呂才，以普通人的資質，批評眾多法師的觀點』

【English Translation】 English version: Yu Xing. (Jun Dian Zheng Fa) The Mahabodhi Temple in Central India sent a monk with a letter from Master Zhuang, along with local products. The letter roughly stated: 'Hui Tian, the chief monk of Mahabodhi Temple, sends this letter to Moksha Acharya (meaning 'teacher of the precepts', referring to Xuanzang) of Mahachina. Respectfully inquiring about your health and well-being. We, the Bhikshus (meaning 'monks who have received full ordination') of Hui Tian, are sending a pair of white rugs to show our sincere hearts. The journey is long, please do not mind the small gift.' Xuanzang also replied to the letter. In this year, the emperor specially decreed that the Shramanera (meaning 'novice monk') Kuiji could become a full Bhikshu. He entered the Great Ci'en Temple to participate in the translation of Buddhist scriptures and study their correct meaning. Kuiji was the nephew of Yuchi Jingde. Initially, Master Xuanzang asked Kuiji's father to allow Kuiji to become a monk. Kuiji said, 'If you allow me to eat meat, I will agree.' Master Xuanzang, admiring his talent, agreed. Thus, Kuiji became a monk. Every time he read commentaries, he could memorize them after one reading and immediately understand their meaning. He was proficient in both Mahayana and Hinayana Buddhism. After participating in the translation of scriptures, he followed Xuanzang to study the tenets of the Yogacara-Vijnanavada school. He wrote about a hundred treatises and was known as the 'Master of a Hundred Treatises' at the time. However, he was extravagant by nature, and he always prepared three carriages for each trip, so he was also called the 'Three-Carriage Dharma Master' (from 'Ben Zhuan'). 釋Jietuo (Shì Jiětuō), lived in seclusion on Mount Wutai for more than forty years. Several years after his Parinirvana (meaning 'passing away'), his body was still in the mountain cave. Yi Mao Year (the tenth year of Emperor Gaozong's Xianqing reign, 665 AD) Empress Wu Zetian was established as empress. In May,釋Hongzhi (Shì Hóngzhì) passed away. Hongzhi promoted Buddhism, loved the masses, and always took protecting the Dharma as his responsibility (from 'Ben Zhuan'). In May, Master Zhuang translated the 'Hetu-vidya-sastra' (因明論, Yīnmíng Lùn). The Shramanas (meaning 'ascetics') Shentai and others each wrote commentaries to explain it. Master Qixuan showed this treatise to Lü Cai. Lü Cai wrote 'Annotations on Hetu-vidya-sastra'. In July, Master Huili wrote a letter to Yu Zhining, the Left Minister, refuting his erroneous remarks. The letter roughly said: 'Hearing the teachings of the Buddha, the words are profound and the meaning is deep. Even the Bodhisattvas of the Tenth Ground (Buddhist stage) are confused, and those in the state of non-origination are still unclear. Entangled by mantras, trapped in the net of wrong views, and immersed in the delusion of the four inversions (Buddhist term). Yet, wanting to explore the causes and reasons, and to distinguish the principles, is this not a delusion? I saw a small treatise in the sacred teachings translated by Master Ci'en (referring to Xuanzang), titled 'Hetu-vidya-sastra'. Even if it is not the most subtle in the Xuanmen (referring to Buddhism), it is not something that can be understood casually. Recently, Lü Cai, the Shangyao Fengyu (official title), criticized the views of many masters with the qualifications of an ordinary person.'

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之說。造因明圖。釋宗因義。不能精悟。妄為穿鑿。然奉御于俗事少閑。遂謂真宗可了。何異鼷鼠見釜灶之堪陟。乃言昆閬之不難。蛛螫睹棘林之易羅。遂謂扶桑之可網。不量涯分。無以異斯。立致書。其事稍息。十月太常博士柳宣。以其事寢。作歸敬書並偈。檄譯經大德。求畢其說於是法師明浚。答還述頌並書。極陳大教尊嚴。而訓呂才妄舉。柳宣得書。即劾呂才。列奏其事。有旨。集公卿。領才詣慈恩寺。見法師。受辭悔謝而退(慈恩傳)○十一月釋慧仙卒。仙以華嚴涅槃二部為業。時屢有災疾。求救者仙但令唸佛。無往不濟。

丙辰(顯慶元)

正月丙寅。立皇太子(弘)。是日于慈恩寺。齋僧五千員。奘法師。因請譯經監閱詳緝之官。及慈恩寺碑。侍郎薛元超。奏其語。制可。是月壬申朝會。中書崔敦禮。宣敕曰。大慈恩寺法師玄奘。新翻經論。文義須精。宜令左僕射于志寧。尚書來濟許敬宗。侍郎薛元超。李義府杜正倫。時為看閱潤色。朝罷。遣給事王君德。報法。師承。須友人助翻經。已為處分。其慈恩碑。朕望自作。不知師意如何。奘奉旨。即率眾詣闕。抗表陳請。未幾高宗親制碑文成。遍示公卿。辭略曰。道光塵劫。化洽生靈。福已罪之群生。興將滅之人代。絲流法雨。清火宅以辭炎。

【現代漢語翻譯】 現代漢語譯本： 這種說法。他製造因明圖（一種邏輯圖表），解釋宗因義（佛教邏輯中的宗、因、喻），但不能精通領悟，胡亂穿鑿附會。然而，他侍奉皇室，在世俗事務上稍微空閑，就認為真正的佛法可以瞭解了。這和鼷鼠（小老鼠）看見鍋灶覺得可以攀登，就說崑崙山（傳說中的神山）也不難攀登有什麼區別呢？又像蜘蛛咬了一口荊棘林，就認為扶桑樹（傳說中的神樹）也可以用網捕捉。不衡量自己的能力，和這種情況沒有什麼不同。因此，朝廷下令致書責備他，這件事才稍微平息。十月，太常博士柳宣，因為這件事平息了，寫了歸敬書和偈頌，通告譯經的大德，請求徹底駁斥他的說法。於是法師明浚，答覆還述頌和書信，極力陳述大乘佛教的尊嚴，並訓斥呂才的妄為。柳宣得到書信后，立即彈劾呂才，詳細上奏這件事。皇帝下旨，召集公卿大臣，帶領呂才到慈恩寺，拜見法師，聽取法師的訓斥，悔過謝罪後退下。（出自《慈恩傳》） 十一月，釋慧仙圓寂。慧仙以研究《華嚴經》（Avatamsaka Sutra）和《涅槃經》（Nirvana Sutra）兩部經典為業。當時屢次發生災難疾病，求救的人，慧仙只是讓他們唸佛，沒有不靈驗的。 顯慶元年（丙辰年） 正月丙寅，冊立皇太子（弘）。這一天在慈恩寺，齋僧五千人。玄奘法師，因此請求朝廷任命負責譯經監閱詳細編輯的官員，以及撰寫慈恩寺碑文。侍郎薛元超，上奏了他的請求，皇帝批準了。這個月壬申日朝會，中書崔敦禮，宣讀皇帝的敕令說：『大慈恩寺法師玄奘，新翻譯的經論，文辭意義必須精當。應該命令左僕射于志寧，尚書來濟、許敬宗，侍郎薛元超、李義府、杜正倫，時常檢視潤色。』朝會結束后，派遣給事王君德，告知法師。法師回覆說，需要朋友幫助翻譯經典，已經為此做出安排。至於慈恩寺的碑文，朕希望親自撰寫，不知道法師意下如何？玄奘接受旨意，立即率領眾人到皇宮門前，上表陳請。不久，高宗親自撰寫的碑文完成，遍示公卿大臣。碑文的大意是：『佛道的光輝照耀塵世，教化普及眾生。救助已經有罪的眾生，振興即將滅亡的人世。像絲線一樣流淌的法雨，用清涼熄滅火宅的火焰。』

【English Translation】 English version: Such a saying. He created diagrams of Hetu-vidya (a system of logic), explaining the meaning of Zongyin (subject, reason, example in Buddhist logic), but he could not master and comprehend them, arbitrarily making far-fetched interpretations. However, serving the imperial court, he had some leisure in worldly affairs, and then he thought that the true Dharma could be understood. How is this different from a shrew (small mouse) seeing a stove and thinking it can be climbed, and then saying that Mount Kunlun (legendary sacred mountain) is not difficult to climb? It is also like a spider biting a thorn forest and thinking that the Fusang tree (legendary sacred tree) can be caught with a net. Not measuring one's own abilities is no different from this situation. Therefore, the court ordered a letter to be sent to rebuke him, and the matter subsided slightly. In October, Taichang Boshi (official title) Liu Xuan, because the matter had subsided, wrote a letter of reverence and a verse, announcing to the virtuous monks who translated scriptures, requesting a thorough refutation of his statement. Thereupon, Dharma Master Mingjun, replied with a verse and a letter, strongly stating the dignity of Mahayana Buddhism, and rebuking Lu Cai's recklessness. After Liu Xuan received the letter, he immediately impeached Lu Cai, reporting the matter in detail. The emperor issued an edict, summoning the dukes and ministers, leading Lu Cai to Ci'en Temple, to see the Dharma Master, listen to the Dharma Master's rebuke, repent and apologize before retreating. (From Biography of Ci'en) In November, Monk Huixian passed away. Huixian devoted himself to studying the Avatamsaka Sutra (Huayan Jing) and the Nirvana Sutra (Niepan Jing). At that time, disasters and diseases occurred frequently, and those who sought help, Huixian only asked them to recite the Buddha's name, and it was always effective. Year of Bingchen (Xianqing 1st year) In the first month, Bingyin day, the Crown Prince (Hong) was established. On this day, at Ci'en Temple, five thousand monks were offered a vegetarian feast. Dharma Master Xuanzang, therefore, requested the court to appoint officials responsible for supervising, reviewing, and editing the translation of scriptures in detail, as well as writing the inscription for the Ci'en Temple stele. Attendant Minister Xue Yuanchao, reported his request, and the emperor approved it. On the Ren Shen day of this month's court assembly, Zhongshu (official title) Cui Dunli, announced the emperor's edict saying: 'The newly translated scriptures and treatises by Dharma Master Xuanzang of the Great Ci'en Temple, the wording and meaning must be precise. The Left Servant of the Ministry (official title) Yu Zhining, Minister Lai Ji, Xu Jingzong, Attendant Minister Xue Yuanchao, Li Yifu, and Du Zhenglun should be ordered to review and polish them from time to time.' After the court assembly, the attendant Wang Junde was sent to inform the Dharma Master. The Dharma Master replied that he needed friends to help translate the scriptures, and arrangements had already been made for this. As for the inscription for the Ci'en Temple stele, I hope to write it myself, I wonder what the Dharma Master thinks? Xuanzang accepted the decree and immediately led the crowd to the palace gate, submitting a memorial. Before long, the inscription personally written by Emperor Gaozong was completed and shown to the dukes and ministers. The general idea of the inscription is: 'The light of the Buddha's path shines on the world, and the teachings spread to all living beings. Saving sentient beings who have already committed sins, and revitalizing the human world that is about to perish. The Dharma rain flowing like silk, extinguishes the flames of the burning house with coolness.'

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輪升慧日。皎重冥而歸晝朕逖覽緗史。詳觀道義。福永劫者。其唯釋教歟。文德皇太后。乾精掩月。坤維絕紐。故載懷興緝。創斯金地。朕之虔心八正。肅志雙林。冀延景福。式資冥助。敬刻貞石。式旌真境云　○三月庚申。百僚奉表。美揚聖制。別詔禮部尚書許敬宗。送碑文示奘法師。甲子奘率徒詣闕。奉表謝。略曰。陛下始悲奩鏡。即創招提。俄樹勝幢。乃敷文律。使祇園遺蹟。托寶思而彌高。奈苑余芳。假瓊章而不朽。奘以其文宜得聖筆自寫。再表始許○四月奘備幡輦梵儀。扣芳林門。迎御製碑。來太常九部樂並雜戲。及王侯公卿送之。帝御安福門樓。觀奘導從。以天竺法儀。其徒甚盛。帝望之大悅○五月。來天下僧尼。有犯國法者。以僧律治之。不得與民同科○十一月天后難月。命奘法師。入宮祈福。及分難。神光滿宮。自庭燭天。因號佛光王(即中宗也)。初帝嘗謂奘曰。若生男子。即聽出家。至是奘奉表請。許佛光王出家。紹隆三寶制可○十二月五日。為佛光王度七人。仍請奘法師。為王剃髮。

丁巳(二)

閏正月。牛頭法融禪師。終於建初寺。壽六十四。師頭顱巨大。五嶽隆起。眉目長廣。顙頰濃張。龜行鶴視。聲氣深遠。效能安忍。罵辱不動。寒不加絮。暑絕追涼。慈悲為懷。道俗歸

【現代漢語翻譯】 現代漢語譯本 輪升慧日，光輝照亮幽暗，使之重歸光明。我廣泛閱覽史書，詳細考察道義，能夠使福報永恒的，大概只有佛教吧。文德皇太后，如同乾精掩蓋月亮，坤維斷絕紐帶，因此心懷復興之志，建立了這座金碧輝煌的寺廟。我以虔誠之心遵循八正道（Aṣṭāṅga-mārga），以肅穆之志傚法雙林入滅（指佛陀在拘尸那迦羅雙樹林間涅槃），希望能夠延續美好的福報，以此來獲得冥冥之中的幫助。恭敬地刻下這塊貞石，用以表彰這片真實的凈土。 三月庚申日，百官奉上奏表，讚美皇上的聖明之舉。皇上另外下詔給禮部尚書許敬宗，將碑文送給奘法師（Xuánzàng fǎshī）。甲子日，奘法師率領弟子來到皇宮，奉上奏表表示感謝，大意是：陛下剛為失去皇后而悲痛，就建立了寺廟；隨即樹立起高大的佛幢，於是頒佈了文告律令，使得祇園（Jetavana）的遺蹟，依託寶思寺而更加高大；奈苑（指佛陀涅槃之處）的剩餘芬芳，憑藉這美好的文章而不朽。奘法師認為這篇碑文應該由皇上親自書寫，再次上表請求，皇上才允許。 四月，奘法師準備了幡旗、輦車和梵天的儀仗，來到芳林門，迎接皇上御製的碑文。太常寺的九部樂以及雜戲，還有王侯公卿都來護送。皇上在安福門樓上觀看奘法師的儀仗隊伍，按照天竺（印度）的佛教儀軌，他的弟子非常眾多。皇上看到后非常高興。 五月，規定天下的僧尼，如有觸犯國家法律的，按照僧侶的戒律來懲治，不得與普通百姓同罪。 十一月，天后（指武則天）分娩，命令奘法師入宮祈福。等到分娩之時，神光充滿宮殿，從庭院照亮天空。因此稱呼（新生的皇子）為佛光王（Fóguāng wáng）（即後來的中宗）。當初皇上曾經對奘法師說：如果生下男孩，就允許他出家。到這時，奘法師奉上奏表請求，允許佛光王出家，繼承和發揚三寶（佛、法、僧），皇上批準了。 十二月五日，為佛光王剃度了七個人，仍然請奘法師為佛光王剃髮。 丁巳年（公元677年） 閏正月，牛頭法融禪師（Niútóu Fǎróng Chánshī）在建初寺圓寂，享年六十四歲。法融禪師頭顱巨大，五嶽隆起，眉毛和眼睛又長又寬，額頭和臉頰飽滿，行走如龜，視物如鶴，聲音洪亮深遠，性情安忍，被人辱罵也不動怒，寒冷時不加棉絮，炎熱時絕不貪涼，慈悲為懷，道俗都歸附他。

【English Translation】 English version The wisdom sun rises, illuminating the darkness and returning it to daylight. I have extensively read historical records and carefully examined the principles of morality. That which can make blessings eternal is perhaps only Buddhism. The Empress Dowager Wende, like the essence of Qian obscuring the moon, and the bonds of Kun severing, therefore cherished the ambition of revival and established this magnificent temple. I, with a devout heart, follow the Eightfold Path (Aṣṭāṅga-mārga), and with a solemn will, emulate the Parinirvana in the twin Sala trees (referring to the Buddha's Nirvana in the Sala grove of Kushinagar), hoping to extend auspicious blessings and thereby obtain assistance from the unseen. I respectfully inscribe this steadfast stone to commemorate this true pure land. On the Gengshen day of the third month, the officials presented memorials praising the Emperor's sagacious actions. The Emperor additionally issued an edict to Xu Jingzong, the Minister of Rites, to send the inscription to the Dharma Master Xuanzang (Xuánzàng fǎshī). On the Jiazi day, Dharma Master Xuanzang led his disciples to the palace, presenting a memorial expressing gratitude, the gist of which was: Your Majesty, having just grieved over the loss of the Empress, immediately established a monastery; then erected a tall Buddhist banner, and thereupon promulgated written laws and ordinances, causing the relics of Jetavana to become even more lofty by relying on Baosi Temple; the remaining fragrance of Nairanjana (referring to the place of Buddha's Nirvana) becomes immortal through these beautiful writings. Dharma Master Xuanzang believed that this inscription should be personally written by the Emperor, and repeatedly requested it in a memorial, which the Emperor then granted. In the fourth month, Dharma Master Xuanzang prepared banners, palanquins, and Brahmanical instruments, and came to Fanglin Gate to welcome the imperial inscription made by the Emperor. The nine divisions of music from the Taichang Temple, as well as various performances, and princes and dukes all came to escort it. The Emperor watched Dharma Master Xuanzang's procession from the Anfu Gate tower, following the Buddhist rituals of India, his disciples were very numerous. The Emperor was very pleased upon seeing this. In the fifth month, it was stipulated that if any monks or nuns throughout the country violated national laws, they would be punished according to the monastic precepts and would not be subject to the same penalties as ordinary people. In the eleventh month, the Empress (referring to Wu Zetian) was in labor, and Dharma Master Xuanzang was ordered to enter the palace to pray for blessings. When the delivery occurred, divine light filled the palace, illuminating the sky from the courtyard. Therefore, (the newborn prince) was called the Buddha Light King (Fóguāng wáng) (i.e., the later Emperor Zhongzong). Initially, the Emperor had said to Dharma Master Xuanzang: If a boy is born, he will be allowed to become a monk. At this time, Dharma Master Xuanzang presented a memorial requesting that the Buddha Light King be allowed to become a monk, to inherit and promote the Three Jewels (Buddha, Dharma, Sangha), which the Emperor approved. On the fifth day of the twelfth month, seven people were ordained for the Buddha Light King, and Dharma Master Xuanzang was still invited to shave the Buddha Light King's head. Year Ding Si (677 AD) In the intercalary first month, Chan Master Niutou Farong (Niútóu Fǎróng Chánshī) passed away at Jianchu Temple at the age of sixty-four. Chan Master Farong had a large head, with prominent features, long and wide eyebrows and eyes, a full forehead and cheeks, walked like a turtle, looked like a crane, had a loud and profound voice, and a peaceful and patient nature. He would not get angry even when insulted, did not add cotton padding in the cold, and never sought coolness in the heat. He cherished compassion, and both monks and laypeople turned to him.

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敬云(高僧傳)○千歲寶掌和尚。晚居浦江寶巖。與朗禪師友善。師以白犬馳書。朗以青猿回使。是年正旦。自塑像竟。即澡衣趺坐。說偈而化。師自稱住世已一千七十二年。自魏晉間。抵此土。計之亦歷四百餘載(五燈會元)。○二月駕幸洛陽宮。奘法師陪從。四月駕幸明德宮。奘亦陪從。五月來奘還積翠宮番譯。九月表請。入嵩山少林寺譯經。手詔不允。

戊午(三)

二月奘隨駕還京○四月帝召僧道。入內論義。法師會隱。立五蘊義。法師神泰。立九斷知義。道士李榮黃壽。不知名義茫然。雖事往返。而牢落無歸。遂來道士立義。李榮立道生萬物義。法師慧立。以此道為是有知。為是無知問之。榮曰人法地。地法天。天法道。既為天地之法。豈曰無知。立曰。必若有知。則合唯生於善。何故亦生於惡。既善惡升沉。叢雜混生。則是無知矣。據佛窮理盡性之教。則萬物是業。眾生以業力故。所感不同。吾子不識。妄言道生。道實不生。一何可憫。榮無對赧然下座。次道士黃壽登席。立老子名義。法師會隱奏曰。壽不知諱忌。豈可對陛下。而公談祖諱。壽亦慚汗而止。於是慧立對帝。廣宣因緣諸義。帝悅而罷。少選敕內給事王君德。語道士。何不學佛經。於是榮等羞縮。為之氣塞(論衡)○六月十二日

【現代漢語翻譯】 現代漢語譯本：敬云（高僧傳）記載，千歲寶掌和尚晚年居住在浦江寶巖，與朗禪師交好。寶掌和尚用白犬傳遞書信，朗禪師用青猿回覆。那年正月初一，寶掌和尚自己塑像完畢后，沐浴更衣，跏趺而坐，說完偈語后圓寂。寶掌和尚自稱住世已有一千零七十二年，自魏晉時期來到此地，算起來也經歷了四百多年（五燈會元）。二月，皇帝駕臨洛陽宮，玄奘法師陪同。四月，皇帝駕臨明德宮，玄奘也陪同。五月，玄奘回到積翠宮翻譯佛經。九月，上表請求進入嵩山少林寺翻譯佛經，皇帝下詔不批準。

戊午年（唐太宗貞觀十九年，公元645年）

二月，玄奘隨皇帝返回京城。四月，皇帝召集僧人和道士進入宮內辯論。法師會隱闡述五蘊的含義，法師神泰闡述九斷知的含義。道士李榮、黃壽不明白這些名義，茫然不知所措，雖然來回辯論，但始終沒有歸宿。於是讓道士闡述他們的義理。李榮闡述道生萬物的義理。法師慧立問道：『你認為這個道是有知覺的，還是沒有知覺的？』李榮回答說：『人傚法地，地傚法天，天傚法道。道既然是天地傚法的對象，怎麼能說是沒有知覺的呢？』慧立反駁說：『如果道一定是有知覺的，就應該只產生善，為什麼也會產生惡呢？既然善惡升沉，混雜而生，那就是沒有知覺的。』根據佛教窮究真理、徹悟本性的教義，萬物都是業，眾生因為業力的緣故，所感受到的果報不同。你們不明白這個道理，妄言道生萬物，道實際上並不產生任何事物，真是可悲啊！』李榮無言以對，羞愧地走下座位。接著，道士黃壽登上席位，闡述老子的名義。法師會隱奏請說：『黃壽不懂得避諱，怎麼能在陛下面前公開談論祖先的名諱呢？』黃壽也慚愧流汗，停止了發言。於是，慧立對皇帝廣泛宣講因緣等各種義理，皇帝很高興，辯論結束。過了一會兒，皇帝敕令內給事王君德對道士們說：『你們為什麼不學習佛經呢？』於是李榮等人感到羞愧，氣得說不出話來（論衡）。六月十二日

【English Translation】 English version: Jingyun (from 'Biographies of Eminent Monks') records that the venerable Baozhang, who lived for a thousand years, resided at Baoyan in Pujiang in his later years and was on friendly terms with Chan Master Lang. Master Baozhang used a white dog to deliver letters, and Master Lang replied with a blue monkey. On the first day of that year, after completing his own statue, Master Baozhang bathed, sat in the lotus position, and passed away after reciting a verse. Master Baozhang claimed to have lived in the world for one thousand and seventy-two years, having arrived in this land during the Wei and Jin dynasties, which calculates to over four hundred years (from 'Wudeng Huiyuan'). In the second month, the emperor visited Luoyang Palace, accompanied by Dharma Master Xuanzang. In the fourth month, the emperor visited Mingde Palace, also accompanied by Xuanzang. In the fifth month, Xuanzang returned to Jicui Palace to translate scriptures. In the ninth month, he submitted a request to enter Shaolin Temple on Mount Song to translate scriptures, but the emperor issued an edict denying the request.

In the year Wuwu (the nineteenth year of the Zhenguan era of Emperor Taizong of Tang, 645 AD)

In the second month, Xuanzang returned to the capital with the emperor. In the fourth month, the emperor summoned monks and Daoists to the palace to debate. Dharma Master Huiyin expounded the meaning of the Five Aggregates (Panca-skandha), and Dharma Master Shentai expounded the meaning of the Nine Cessations of Knowledge. Daoists Li Rong and Huang Shou did not understand these terms and were at a loss, engaging in debate back and forth without any resolution. Therefore, the Daoists were allowed to expound their principles. Li Rong expounded the principle that the Dao (Tao) generates all things. Dharma Master Huili asked: 'Do you consider this Dao to be conscious or unconscious?' Li Rong replied: 'Man imitates the Earth, the Earth imitates Heaven, and Heaven imitates the Dao. Since the Dao is what Heaven and Earth imitate, how can it be said to be unconscious?' Huili retorted: 'If the Dao is certainly conscious, it should only produce good. Why does it also produce evil? Since good and evil rise and fall, mixed together, it is unconscious.' According to the Buddhist teachings of thoroughly investigating truth and completely realizing one's nature, all things are karma (karma), and sentient beings experience different results due to the power of karma. You do not understand this principle and falsely claim that the Dao generates all things. The Dao does not actually generate anything. It is truly pitiful!' Li Rong was speechless and stepped down from his seat in shame. Next, the Daoist Huang Shou ascended the seat to expound the meaning of Laozi (Lao Tzu). Dharma Master Huiyin reported: 'Huang Shou does not know how to avoid taboos. How can he publicly discuss the names of ancestors before His Majesty?' Huang Shou also felt ashamed and stopped speaking. Thereupon, Huili extensively proclaimed the various principles of causation (hetu-pratyaya) to the emperor. The emperor was pleased, and the debate ended. After a while, the emperor ordered the inner attendant Wang Junde to say to the Daoists: 'Why do you not study the Buddhist scriptures?' Thereupon, Li Rong and others felt ashamed and were speechless with anger (Lunheng). June 12th.

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。上創西明寺成。十三日帝出繡像長幡。送往安奉。尋即下來。召僧道七人入。帝幸百福殿。內官引僧東道西。俱時上殿。帝曰。佛道二教。同歸一善。然則梵境虛宗。為于無為。玄門深奧。德于不德。師等學照古今。業光空有。可共談名理。以相啟沃。復各賜坐。又來云。法師可一人登座開題。時道士張惠元奏云。周之宗盟。異姓為后。今日立義。道士不得不先。又夷夏不同。客主位別。望請道士于先上座。帝沉默久之。慧立奏曰。我佛德高眾聖。道冠人天。為三千大千之獨尊。作百億四洲之慈父。引迷拯溺。唯佛一人。此地未出娑婆。即是釋迦之兆域。惠元何得濫言客主。妄定華夷。陛下屈初地之尊。光臨贍部。受佛付囑。顯揚聖化。書云。皇天無親。唯德是輔。惠元邪說。未可為依。來云好。可更遞上。仍僧為先。時會隱升座。立無畏義。道士七人。各陳論難。無足敘之。次道士李榮。開六洞義。擬佛之六通。立升論席曰。夫洞者。豈不於物通達無擁義邪。答云是。難曰。若使於物無擁。未委老君得洞否。答云。老君上聖。何得非洞。立曰。若老君於物通洞者。何故云天下大患。為吾有身。使吾無身。吾何患也。據此則老君。于身尚礙何能洞于萬物。榮無對。乃云。榮在蜀日。久聞師名。共師俱是出家人。莫苦

【現代漢語翻譯】 現代漢語譯本：上創西明寺完成。十三日，皇帝拿出繡像長幡，送往安奉，不久又取回來。皇帝召見僧人和道士各七人入宮。皇帝駕臨百福殿，內官引導僧人走東邊的路，道士走西邊的路，都同時登上大殿。皇帝說：『佛道二教，最終都歸於一善。然而，佛教的梵境虛宗，在於無為；道教的玄門深奧，在於不德。各位大師學識淵博，通曉古今，事業光照空有，可以共同探討名理，互相啓發。』 隨後分別賜座。又說：『法師可推舉一人登座開題。』 當時，道士張惠元奏道：『周朝的宗盟，異姓為后。今日確立義理，道士不得不先。而且夷夏有別，有客主之分。希望陛下能讓道士先上座。』 皇帝沉默了很久。慧立奏道：『我佛的德行高於眾聖，道行冠絕人天，是三千大千世界的獨尊，是百億四洲的慈父。引導迷途，拯救溺水者，唯有佛一人。此地尚未超出娑婆世界（Sādhana，意為修行），就是釋迦（Śākyamuni，意為釋迦牟尼佛）的兆域。惠元怎麼能胡亂說客主，妄自區分華夷？陛下您以初地菩薩的尊貴，光臨贍部洲（Jambudvipa，意為閻浮提），接受佛的囑託，顯揚聖教。』《尚書》上說：『皇天無親疏，唯有德者輔佐。』 惠元的邪說，不可採信。』 來云說：『也好，可以更替上座，仍然以僧人為先。』 當時，會隱登座，闡述無畏義。道士七人，各自陳述論難，不值得敘述。其次，道士李榮，闡述六洞義，比擬佛教的六通（Abhijñā，意為六種神通）。李榮登上論席說：『所謂洞，難道不是對事物通達無礙的意思嗎？』 回答說是。李榮詰問道：『如果對事物沒有阻礙，不知老君（Laozi，意為道教創始人）是否得洞？』 回答說：『老君是上聖，怎麼會不得洞？』 李榮說：『如果老君對事物通達無礙，為何說天下最大的憂患，是因為我有這個身體。如果我沒有身體，還有什麼憂患呢？』 照此說來，老君對自身尚且有礙，又怎麼能通達萬物呢？』 李榮無言以對，於是說：『我在蜀地的時候，早就聽說過法師的大名。我和法師都是出家人，不要苦苦相逼。』

【English Translation】 English version: The construction of Shangchuang Ximing Temple was completed. On the thirteenth day, the Emperor took out an embroidered image of a long banner and sent it to Anfeng, soon after retrieving it. The Emperor summoned seven monks and seven Taoists into the palace. The Emperor arrived at the Baifu Hall, and the court officials led the monks along the eastern path and the Taoists along the western path, all ascending the hall at the same time. The Emperor said, 'The two teachings of Buddhism and Taoism ultimately converge on one goodness. However, the pure realm of Buddhism lies in non-action (Wuwei); the profound mysteries of Taoism lie in non-virtue. Masters, your knowledge is vast, understanding both the past and present, and your deeds illuminate both emptiness and existence. You may discuss the principles of names and reason together, enlightening each other.' Then, seats were granted to each of them. He further said, 'A Dharma master may be chosen to ascend the seat and open the topic.' At that time, the Taoist Zhang Huiyuan reported, 'The Zhou dynasty's alliance had surnames different from the ruling family as their successors. Today, in establishing righteousness, the Taoists must come first. Moreover, there is a distinction between the 'barbarians' and the 'civilized', with guests and hosts having different positions. I hope Your Majesty will allow the Taoists to take the first seats.' The Emperor remained silent for a long time. Huili reported, 'Our Buddha's virtue is higher than all the saints, and his conduct surpasses humans and gods. He is the sole venerable one in the three thousand great chiliocosms and the compassionate father of hundreds of millions of four continents. Guiding the lost and rescuing the drowning, only the Buddha can do this. This place has not yet exceeded the Saha world (Sādhana, meaning practice), which is the domain of Śākyamuni (Śākyamuni, meaning Śākyamuni Buddha). How can Huiyuan speak recklessly about guests and hosts, arbitrarily distinguishing between the 'civilized' and the 'barbarians'? Your Majesty, with the nobility of a Bodhisattva of the first ground, graces Jambudvipa (Jambudvipa, meaning the continent of Jambu), receives the Buddha's entrustment, and manifests the sacred teachings.' The Book of Documents says, 'Heaven has no favorites; it only assists those with virtue.' Huiyuan's heretical words are not to be relied upon.' Laiyun said, 'Very well, they may take turns ascending the seat, but the monks will still come first.' At that time, Huiyin ascended the seat and expounded the meaning of fearlessness. The seven Taoists each presented their arguments and challenges, which are not worth recounting. Next, the Taoist Li Rong expounded the meaning of the six penetrations, comparing them to the six Abhijñā (Abhijñā, meaning six superknowledges) of Buddhism. Li Rong ascended the debating seat and said, 'The term 'penetration', does it not mean unobstructed understanding of things?' The answer was yes. Li Rong questioned, 'If there is no obstruction to things, I wonder if Laozi (Laozi, meaning the founder of Taoism) has attained penetration?' The answer was, 'Laozi is a supreme sage; how could he not have penetration?' Li Rong said, 'If Laozi has unobstructed understanding of things, why did he say that the greatest affliction in the world is because I have this body? If I did not have a body, what affliction would there be?' According to this, Laozi is still obstructed by his own body; how can he penetrate all things?' Li Rong was speechless and then said, 'When I was in Shu, I had long heard of the Dharma master's great name. Both the Dharma master and I are renunciates; let us not press each other so hard.'

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事非駁。立曰。先生此語。似索孤息。在外則可敘暄涼。此席則須定邪正。所云同是出家。然檢形討事。焉可同耶。先生𩯭發不剪。裈褲未除。手把桃符。腰懸赤袋。巡門猒鬼。歷巷摩兒。本不異於淫祀邪巫。豈得同我清虛釋子。榮怒云。汝若以剪髮為好。何不剔眉。一種是毛也。立曰。一種是毛。剔發亦當剔眉。卿何為角發。而不角髭耶。榮無以對。帝大笑。諸僧辭退。來云好。遂散還寺觀。慧立自永徽元年參譯。頻登闥贊。潔齋行道。所以導達功業。光輝論道。咸立之力也。立本幽州僧。故帝頻告奘云。幽州僧大好。至七日內來鴻臚卿韋慶儉。補充西明寺都維那○七月詔迎奘法師。入居西明寺○十一月。上以冬雪未降。召僧道祈之。因來僧道。入內于別中殿講道。道士李榮。立本際義。法師義褒難之辭屈。榮乃忸怩下席。來令褒登座。褒乃立摩訶般若波羅蜜義。道士張惠元辨難又辭屈。復有姚道士。覆難數番。亦吞聲無難。李榮復進。褒俱挫之。帝大悅(論衡)。

己未(顯慶四年)

撫州刺史祖氏。以亢旱。率官庶香花。步往二十里。于東山迎行像(其像本潭州失之。尋其行路現二跡長三尺。相去五百里)。其情虔篤。三人捧之。飄然應接。返還州寺。雨下沾足(珠林)○是年曇逞津師示寂。逞每

【現代漢語翻譯】 現代漢語譯本： 事非駁斥。 慧立反駁道：『先生此言，似是索取額外的利息。在外面，或許可以敘說寒暄，但在此席間，必須辨明邪正。所說的同是出家之人，但考察其行為事蹟，怎可相提並論呢？先生的頭髮不剪，褲子未脫，手持桃符（一種避邪的符），腰懸赤袋（裝錢的袋子），巡門驅鬼，挨家挨戶地撫摩孩童，這與那些不正當的祭祀和邪惡的巫師沒什麼區別，怎能與我們這些清凈虛無的釋迦弟子相提並論？』 李榮怒道：『你若認為剃髮是好的，為何不剃眉毛？眉毛和頭髮都是毛髮啊。』 慧立說：『既然都是毛髮，剃頭髮也應當剃眉毛。你為何只剪頭頂的頭髮，而不剪鬍鬚呢？』 李榮無言以對。皇帝大笑。眾僧告退。慧立說『好』。於是眾人各自返回寺廟和道觀。慧立自永徽元年參與翻譯佛經，多次得到皇帝的讚賞，他潔身自好，遵循佛道，因此能夠引導和成就功業，光大佛法，這都是慧立的功勞。慧立本是幽州（地名）的僧人，所以皇帝多次告訴玄奘（人名）說：『幽州的僧人非常好。』七日之內，鴻臚卿（官名）韋慶儉來補充西明寺的都維那（寺院職務）。七月，皇帝下詔迎接玄奘法師，入住西明寺。十一月，皇帝因為冬雪未降，召集僧人和道士祈求降雪。於是召來僧人和道士，在別中殿講道。道士李榮，根據本際義（佛教術語）立論，法師義褒用辯難之辭駁倒了他。李榮羞愧地退下席位。皇帝命令義褒登座。義褒於是闡述摩訶般若波羅蜜義（大乘佛教經典）。道士張惠元辯難，又被駁倒。又有姚姓道士，反覆辯難多次，也沉默不語。李榮再次進言，都被義褒駁倒。皇帝非常高興（出自《論衡》）。

顯慶四年（公元659年） 撫州（地名）刺史祖氏，因為乾旱，率領官吏和百姓，帶著香花，步行二十里，到東山迎接佛像（這尊佛像原本在潭州（地名）丟失，後來人們沿著它行走的路線尋找，發現了兩個腳印，長三尺，相距五百里）。他們的心意虔誠篤厚，三個人抬著佛像，佛像輕飄飄地彷彿在迴應他們，返回撫州寺廟。隨後下雨，淋濕了他們的腳。（出自《珠林》）。同年，曇逞津師圓寂。曇逞經常……

【English Translation】 English version: Shi Fei refuted. Hui Li retorted: 'Sir, your words seem to be asking for extra interest. Outside, perhaps we can exchange pleasantries, but here, we must distinguish between right and wrong. You say we are both monks, but how can we compare our actions and deeds? Sir, you don't cut your hair, you haven't removed your trousers, you hold peach wood charms (a kind of amulet to ward off evil), and you wear a red bag (a bag for money) around your waist, going door to door to exorcise ghosts and stroking children in every alley. This is no different from those improper sacrifices and evil witches. How can you compare yourself to us, pure and empty disciples of Shakya?' Li Rong angrily said, 'If you think shaving your head is good, why don't you shave your eyebrows? Eyebrows and hair are both hair.' Hui Li said, 'Since they are both hair, shaving the head should also include shaving the eyebrows. Why do you only cut the hair on the top of your head and not your beard?' Li Rong was speechless. The emperor laughed. The monks took their leave. Hui Li said 'Good'. So everyone returned to their temples and Taoist temples. Since the first year of Yonghui, Hui Li participated in the translation of Buddhist scriptures and was repeatedly praised by the emperor. He kept himself clean and followed the Buddhist path, so he was able to guide and achieve meritorious deeds and promote Buddhism, all thanks to Hui Li. Hui Li was originally a monk from Youzhou (place name), so the emperor repeatedly told Xuanzang (person's name): 'The monks of Youzhou are very good.' Within seven days, Wei Qingjian, the Honglu Qing (official title), came to supplement the Du Weina (temple position) of Ximing Temple. In July, the emperor issued an edict to welcome the Dharma Master Xuanzang to reside in Ximing Temple. In November, because winter snow had not fallen, the emperor summoned monks and Taoists to pray for snow. So he summoned monks and Taoists to preach in the Biezhong Hall. The Taoist Li Rong, based on Benji Yi (Buddhist term), argued, and the Dharma Master Yi Bao refuted him with difficult words. Li Rong retreated from his seat in shame. The emperor ordered Yi Bao to take the seat. Yi Bao then elaborated on the meaning of the Maha Prajna Paramita (Mahayana Buddhist scripture). The Taoist Zhang Huiyuan debated, but was also refuted. There was also a Taoist named Yao who repeatedly debated many times, but also remained silent. Li Rong spoke again, but was refuted by Yi Bao. The emperor was very happy (from 'Lunheng').

The fourth year of Xianqing (659 AD) Zu, the governor of Fuzhou (place name), because of the drought, led officials and people, carrying incense and flowers, and walked twenty miles to Dongshan to welcome the Buddha statue (this Buddha statue was originally lost in Tanzhou (place name), and later people followed the route it traveled and found two footprints, three feet long and five hundred miles apart). Their intentions were sincere and devout, and three people carried the Buddha statue, which floated lightly as if responding to them, and returned to the Fuzhou Temple. Then it rained, wetting their feet. (From 'Zhulin'). In the same year, Tan Chengjinshi passed away. Tan Cheng often...

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好放生。忽有多人著赤衣多須來云。是綿竹所放生者。自此廣化立放生池。諸州凡造一百餘所。又益州甘亭神威力嚴惡。經祭難紀。忽下巫語。欲逞受戒。乃將佛像。在神下座。於時神影。自移本處。向佛下座。逞為受戒。自爾祀日齋食而已。又往劉備先主朝受戒。所以蜀川神所逞行至者。皆為受戒。由此道俗歸依。又于綿竹[郫-卑+((白-日+田)/廾)]縣。造三百尺大像。祈求甚靈(本傳)○十月制以玉華宮為寺。追崇先帝。詔奘法師居之。

庚申(五)

禪師善伏(一名等照)生即白首。出家聽講。深於觀行。多為鬼神授戒。並斷肉祭。由是人神敬仰。屠漁改業。市無行肆。是年坐逝○三月。西明寺靜之禪師遷逝。嘗鼻患肉塞。百方無驗。有僧令誦般若心經萬遍。恰至五千。肉鈴便落(本傳)○奘法師。于玉華譯般(若經)○駕幸東都。來召僧義褒慧立等赴洛。遂至合璧宮見帝。敘論稱旨。來停東都凈土寺。褒即于彼講大品三論。光價逾隆○八月來召僧靜泰。道士李榮。在洛宮中。帝問僧老子化胡經之由。泰奏云。據晉代雜錄。及裴子野高僧傳。皆云。道士王浮。與沙門帛祖對論每屈。浮遂取漢書西域傳。擬為化胡經。又搜神記幽明錄等。亦云。王浮造偽之過。復與李榮辨難數番。榮屢辭屈

【現代漢語翻譯】 現代漢語譯本 好放生之事。忽然有多人穿著紅色的衣服，長著很多鬍鬚前來，說：『我們是綿竹所放生的生物。』從此廣泛地興建放生池，各個州郡總共建造了一百多所。另外，益州甘亭的神靈，神威嚴厲兇惡，祭祀的規模難以記載。忽然通過巫師的口說話，說想要接受戒律。於是將佛像放在神像的下座。當時，神像的影子，自己從原來的位置移動到佛像的下座，表示接受戒律。從此以後，祭祀的日子只用齋飯而已。又前往劉備先主的朝廷接受戒律。所以蜀川的神靈所顯靈的地方，都爲了接受戒律。因此，僧人和俗人都歸依佛法。又在綿竹[郫-卑+((白-日+田)/廾)]縣，建造了三百尺高的大佛像，祈求非常靈驗。（出自本傳）十月，皇帝下令將玉華宮改為寺廟，追念先帝，詔令玄奘法師居住在那裡。

庚申（五年）

禪師善伏（一名等照），生下來就是白髮。出家聽講經，深入觀行。多次為鬼神授戒，並且斷除用肉祭祀的習俗。因此，人和神都敬仰他，屠夫和漁民都改行，市場上沒有宰殺和捕撈的行業。這一年坐化圓寂。三月，西明寺的靜之禪師圓寂。他曾經患有鼻病，鼻孔被肉堵塞，用盡各種方法都沒有效果。有僧人讓他誦讀《般若心經》一萬遍，恰好讀到五千遍時，肉瘤就脫落了。（出自本傳）玄奘法師在玉華宮翻譯《般若經》。皇帝駕臨東都，召見僧人義褒、慧立等人前往洛陽。到達合璧宮后，皇帝接見了他們，敘述議論非常滿意。義褒於是留在東都凈土寺，在那裡講解《大品般若經》和《三論》，聲望更加隆盛。八月，皇帝召見僧人靜泰和道士李榮到洛陽宮中。皇帝詢問僧人關於老子化胡經的由來。靜泰奏答說：『根據晉代的雜錄以及裴子野的《高僧傳》記載，都說，道士王浮與沙門帛祖辯論時屢次失敗。王浮於是取用《漢書·西域傳》，擬寫《化胡經》。另外，《搜神記》、《幽明錄》等書也記載，王浮有偽造經典的過錯。』又與李榮辯論多次，李榮多次認輸。

【English Translation】 English version He was fond of releasing living beings. Suddenly, many people dressed in red clothes and with many beards came and said, 'We are the beings released in Mianzhu.' From then on, he widely established release ponds, with more than a hundred built in various prefectures. In addition, the deity of Ganting in Yizhou was severely powerful and fierce, and the scale of sacrifices was difficult to record. Suddenly, speaking through a shaman, he said he wanted to receive precepts. Thereupon, a Buddha statue was placed on the lower seat of the deity's statue. At that time, the deity's shadow moved from its original position to the lower seat of the Buddha, indicating acceptance of the precepts. From then on, only vegetarian meals were used on sacrificial days. He also went to the court of Liu Bei (First Ruler) to receive precepts. Therefore, the places where the deities of Sichuan manifested were all for receiving precepts. As a result, both monks and laypeople took refuge in Buddhism. Furthermore, in Mianzhu [郫-卑+((白-日+田)/廾)] County, a large Buddha statue of three hundred feet was built, and prayers were very effective. (From the original biography) In October, an edict was issued to convert Yuhua Palace into a temple to commemorate the late emperor, and the Dharma Master Xuanzang (Tripitaka Master) was ordered to reside there.

Gengshen (5th year)

Chan Master Shanfu (also known as Dengzhao) was born with white hair. He left home to listen to lectures and was deeply involved in contemplation and practice. He often conferred precepts on ghosts and spirits and stopped the practice of offering meat sacrifices. As a result, both humans and spirits revered him, and butchers and fishermen changed their professions, and there were no slaughtering or fishing businesses in the market. He passed away in meditation this year. In March, Chan Master Jingzhi of Ximing Temple passed away. He had suffered from a nasal ailment, with flesh blocking his nostrils, and all methods were ineffective. A monk told him to recite the 'Heart Sutra' (Prajnaparamita Heart Sutra) ten thousand times. When he reached five thousand recitations, the fleshy polyp fell off. (From the original biography) Dharma Master Xuanzang translated the 'Prajnaparamita Sutra' at Yuhua Palace. The Emperor visited the Eastern Capital and summoned monks Yibao, Huili, and others to Luoyang. Upon arriving at the Hebi Palace, the Emperor met them, and their discussions were pleasing. Yibao then stayed at the Pure Land Temple in the Eastern Capital, where he lectured on the 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra) and the 'Three Treatises' (Madhyamaka, Dvadasanikaya, and Sata-sastra), and his reputation grew even more. In August, the Emperor summoned monk Jingtai and Taoist Li Rong to the Luoyang Palace. The Emperor asked the monk about the origin of the 'Laozi Huahu Jing' (Laozi Converting the Barbarians Sutra). Jingtai replied, 'According to the miscellaneous records of the Jin Dynasty and Pei Ziye's 'Biographies of Eminent Monks,' it is said that the Taoist Wang Fu repeatedly lost in debates with the Shramana Bozu. Wang Fu then took the 'Western Regions' chapter from the 'Book of Han' and intended to create the 'Huahu Jing.' Furthermore, the 'Sou Shen Ji' (Records of Searching for the Supernatural) and 'You Ming Lu' (Records of the Hidden and Manifest) also record Wang Fu's fault of forging scriptures.' He also debated with Li Rong several times, and Li Rong repeatedly conceded defeat.

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。榮又云大道老君。皇帝所尚。汝何起自西戎。而亂東夏。泰云。如來出現彼處為天中。我皇御宇。此間為地正。佛法有囑。委以皇王。有感必通。何論彼此。后屢徴難。以夜深乃散。明日帝令給事王君德。責李榮之論義無。答由是失厝。令榮還梓州。道士之望。唯指于榮。既其對論失言。舉宗落彩。時泰以才辨見知。復以賦詩稱賞。上即來所司敬愛寺。可以泰居之。及泰入寺。頻登榮觀云(論衡)○釋法沖。正觀初年。來有私度者。處以極刑。沖誓亡身便即剃落。時嶧陽山。多有逃僧避難。沖乃分僧兩處。各置米倉十斛。一所徒眾四十餘人。純學大乘。並修禪業。經年食米如本不減。一所五六十人。才經兩日。食米便盡。由不修禪。兼作外學。沖曰。不足怪也。能行道者。白毫之惠耳。時逃難轉多。無處投止。山有虎穴。沖詣告曰。今窮客相投。可見容否。虎乃相攜而去。及難解。沖乃隨處弘法。沖雖廣宣經術。專以楞伽命家。中書杜正倫。每咨稟之。時三藏元奘。不許講舊所番經。沖曰。君依舊經出家。若不許弘舊經者。君可還俗。更依新番經出家。方許君此意。奘聞遂止。斯亦命代弘經護法強禦之士。不可及也。僕射于志寧曰。此法師乃法界頭陀僧也。不可名實拘之。沖后旋東夏云(本傳)○來僧智琮。迎岐山

【現代漢語翻譯】 現代漢語譯本：李榮又說大道老君是皇帝所尊崇的，你憑什麼從西戎而來，擾亂東夏？釋泰回答說：『如來出現在彼處，那裡是天地的中心；當今皇上統治天下，這裡是天地的正統。佛法有囑託，委託于皇上，有感應必定能溝通，何必區分彼此。』 後來多次辯論，因為夜深才散去。第二天，皇帝命令給事王君德責備李榮的辯論沒有依據，李榮回答說因為這樣才失措。皇帝命令李榮返回梓州。道士們的希望，都寄託在李榮身上，既然他在辯論中失言，整個宗派都失去了光彩。當時釋泰因為才華和辯才被賞識，又因為賦詩受到稱讚。皇上就讓相關部門把敬愛寺給釋泰居住。等到釋泰進入寺廟，多次登上榮觀云（論衡）。 釋法沖，正觀初年，有人私自剃度出家，被處以極刑。釋沖發誓犧牲自己，隨即剃度。當時嶧陽山有很多逃避災難的僧人。釋沖就把僧人分成兩處，每處設定米倉十斛。一處徒眾四十餘人，專修大乘，並修習禪定。經過一年，米糧好像沒有減少。另一處五六十人，才經過兩天，米糧就吃完了。因為他們不修習禪定，還學習外道。釋沖說：『這不足為怪。能夠修行佛法的人，自然有佛的白毫之光加持。』 當時逃難的人越來越多，沒有地方可以投靠。山裡有老虎的洞穴，釋衝前去告知老虎說：『現在有窮困的客人來投靠，可以容納嗎？』 老虎就互相攜帶著離開了。等到災難解除，釋沖就隨處弘揚佛法。釋沖雖然廣泛宣講經書，但專門以《楞伽經》（Laṅkāvatāra Sūtra）為根本。中書杜正倫，每次都向他請教。當時三藏元奘（Xuánzàng），不允許講舊翻譯的經書。釋沖說：『你依靠舊經出家，如果不允許弘揚舊經，你可以還俗，再依靠新翻譯的經書出家，才允許你這樣做。』 元奘聽了就停止了。這也是那個時代弘揚佛法、護持佛法的強大人物，我們趕不上啊。僕射于志寧說：『這位法師是法界的頭陀僧（dhūta），不能用名聲和實際來拘束他。』 釋沖後來返回東夏云（本傳）。 來僧智琮（Zhì Cóng），迎接岐山。

【English Translation】 English version: Li Rong also said that the Great Dao Laojun (Lǎojūn, a deity in Taoism) is revered by the emperor. Why did you come from the Western Rong (Xīróng, ancient tribes in the west) to disrupt the Eastern Xia (Dōngxià, ancient name for China)? Shi Tai (Shì Tài) replied, 'The Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) appeared there, which is the center of heaven and earth; now that the emperor rules the world, this is the orthodoxy of heaven and earth. The Buddha Dharma (Buddha Dharma, the teachings of the Buddha) has entrusted the emperor, and there will surely be communication if there is a response, so why distinguish between each other?' Later, there were many debates, and they dispersed because it was late at night. The next day, the emperor ordered the attendant Wang Junde (Wáng Jūndé) to rebuke Li Rong's arguments as unfounded, and Li Rong replied that he was at a loss because of this. The emperor ordered Li Rong to return to Zizhou (Zìzhōu). The hopes of the Taoists were all placed on Li Rong. Since he misspoke in the debate, the entire sect lost its glory. At that time, Shi Tai was appreciated for his talent and eloquence, and was praised for his poetry. The emperor then ordered the relevant departments to give the Jing'ai Temple (Jìng'ài Sì) to Shi Tai to live in. When Shi Tai entered the temple, he repeatedly ascended Rongguan Yun (Róngguān Yún) (Lunheng (Lùnhéng)). Shi Fachong (Shì Fǎchōng), in the early years of Zhenguan (Zhēnguān), someone was privately tonsured and became a monk, and was sentenced to capital punishment. Shi Chong vowed to sacrifice himself and was immediately tonsured. At that time, there were many monks fleeing from disaster in Yiyang Mountain (Yìyáng Shān). Shi Chong divided the monks into two places, setting up rice granaries of ten hu (hú, a unit of volume) in each place. One place had more than forty disciples, who specialized in Mahayana (Mahāyāna, 'Great Vehicle') and practiced meditation. After a year, the rice seemed not to have decreased. The other place had fifty or sixty people, and the rice was eaten up after only two days. Because they did not practice meditation and also studied external paths. Shi Chong said, 'This is not surprising. Those who can practice the Dharma will naturally have the blessing of the Buddha's white hair light (ūrṇā).' At that time, more and more people were fleeing from disaster, and there was no place to take refuge. There were tiger caves in the mountains, and Shi Chong went to inform the tigers, saying, 'Now there are poor guests who have come to take refuge, can you accommodate them?' The tigers carried each other and left. When the disaster was resolved, Shi Chong propagated the Dharma everywhere. Although Shi Chong widely preached the scriptures, he specialized in the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra, 'Descent into Lanka Sutra') as the foundation. Du Zhenglun (Dù Zhènglún) of the Central Secretariat (Zhōngshū), asked him for advice every time. At that time, Tripitaka Xuanzang (Xuánzàng, a famous Chinese Buddhist monk, translator and traveler), did not allow the old translated scriptures to be taught. Shi Chong said, 'You became a monk based on the old scriptures. If you are not allowed to propagate the old scriptures, you can return to secular life and become a monk based on the newly translated scriptures, and then you will be allowed to do so.' Xuanzang stopped after hearing this. This is also a powerful figure in that era who promoted and protected the Dharma, and we cannot catch up with him. Yu Zhining (Yú Zhìníng), the Minister of the Ministry of Works (Púshè), said, 'This Dharma master is a dhūta (dhūta, ascetic practice) monk of the Dharma realm, and cannot be bound by name and reality.' Shi Chong later returned to Dongxia Yun (Dōngxià Yún) (Biography). The monk Zhicong (Zhì Cóng) came to welcome Qishan (Qíshān).

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舍利。乃感放光現瑞。

辛酉(龍朔元)

京師普光寺僧明解。性聰敏。琴詩書𦘕。時無與競。然殢酒荒情。顯慶間。帝造西明寺。令靈潤法師。擇一人居之。時有僚采數人。俱來潤所。共薦明解。潤曰。公等宜求戒定慧學。增長福田。何乃舉酒客𦘕師。以當洪寄。官等愧退。明解致憾。俄而上徴四科。不間道俗。解應詔自舉。射䇿升第。喜不自勝。未幾染疾。自見數十人執猛炬迎解。解大怖。言未終而卒。是年八月也。后託夢于僧惠整曰。明解為昔不遵內教。今大受罪。求惠一餐。整覺乃設食。夜夢解來謝之。至二年秋間。又託夢于𦘕工。我以耽好外書。今大受苦。為我寫二三卷經。復賦詩言別。𦘕工乃為寫經。后夢致謝云(自鏡錄)○九月。帝幸高祖舊第天宮寺。設齋度僧。帝周覽悽愴久之(統紀)○釋彥悰。撰大唐京寺錄傳十卷。鋪述三寶靈蹟。

壬戌(龍朔二年)

四月。幽州漁陽縣戍城火災。人家併爲煨燼。唯二寺及但十佛像。獨不延燎(珠林)○帝下制。僧尼道士冠官。致拜君親。四月大莊嚴寺僧威秀等。上不合拜俗表。略云。僧等荷國重恩。開以方外之禮。得弘出俗之心。自古帝王。舉遵其度。敬其變俗之儀。全其抗禮之跡。(云云)右相許敬宗等。宣來云。來令詳議。拜否

【現代漢語翻譯】 現代漢語譯本：舍利（Śarīra，佛教聖物，通常指佛陀或高僧火化后的遺骨）。於是感應到舍利放出光芒，顯現祥瑞。

辛酉年（龍朔元年）

京城普光寺的僧人明解，天性聰慧敏捷，精通琴藝、詩歌、書法和繪畫，當時無人能與他匹敵。然而他沉溺於酒色，放縱情感。顯慶年間，皇帝建造西明寺，命令靈潤法師挑選一人入住。當時有幾位官員一起來到靈潤處，共同推薦明解。靈潤說：『各位應該尋求戒、定、慧方面的學問，增長福田，為何要舉薦一個酒客畫師，來擔當如此重任？』官員們慚愧退下。明解因此懷恨在心。不久，朝廷徵召四科人才，不分僧俗。明解應詔自薦，通過考試升爲高第，高興得忘乎所以。沒過多久就染上疾病，自己看見幾十個人拿著猛烈的火炬來迎接他，明解非常害怕。話還沒說完就去世了。這一年是八月。後來他託夢給僧人惠整說：『明解因為過去不遵守佛教的教義，現在正遭受巨大的罪過，請求惠整施捨一餐飯。』惠整醒來后就設齋飯。晚上夢見明解前來感謝他。到了第二年秋天，又託夢給一位畫工，說：『我因為沉迷於世俗書籍，現在正遭受巨大的痛苦，請為我抄寫二三卷經書。』又賦詩告別。畫工於是為他抄寫經書。後來夢見明解前來致謝（出自《自鏡錄》）。九月，皇帝駕臨高祖舊宅天宮寺，設齋飯，超度僧人。皇帝環顧四周，悲傷了很久（出自《統紀》）。釋彥悰撰寫了《大唐京寺錄傳》十卷，鋪陳敘述佛教的三寶靈蹟。

壬戌年（龍朔二年）

四月，幽州漁陽縣戍城發生火災，百姓的房屋全部化為灰燼。只有兩座寺廟和十尊佛像，沒有被火燒到（出自《珠林》）。皇帝下詔，僧尼、道士、官員拜見君主和親屬。四月，大莊嚴寺僧人威秀等人，上書表示不應拜見世俗之人，大致內容是：『僧人等蒙受國家深厚的恩德，開啟方外之禮，得以弘揚出世俗之心。自古以來的帝王，都遵循這個制度，尊敬他們改變世俗的禮儀，保全他們抗拒世俗禮節的舉動。』（此處省略若干字）右相許敬宗等人，宣稱奉旨前來，說：『奉旨詳細討論，是否應該行拜禮。』

【English Translation】 English version: Śarīra (Buddhist relics, usually referring to the remains of the Buddha or eminent monks after cremation). Then, it was sensed that the Śarīra emitted light and manifested auspicious signs.

Xin You Year (Longshuo 1st Year)

The monk Mingjie of Puguang Temple in the capital was intelligent and quick-witted by nature, proficient in Qin (a stringed instrument), poetry, calligraphy, and painting, and no one at that time could compete with him. However, he indulged in wine and unrestrained emotions. During the Xianqing period, the emperor built Ximing Temple and ordered Dharma Master Lingrun to select someone to reside there. At that time, several officials came to Lingrun together and recommended Mingjie. Lingrun said, 'You should seek knowledge in precepts, concentration, and wisdom to increase the field of merit. Why recommend a wine-loving painter to take on such an important task?' The officials retreated in shame. Mingjie harbored resentment because of this. Soon after, the court summoned talents in four subjects, regardless of monks or laypeople. Mingjie responded to the call and recommended himself, passing the examination and being promoted to a high rank, overjoyed beyond measure. Not long after, he fell ill and saw dozens of people holding fierce torches to greet him. Mingjie was terrified. Before he could finish speaking, he passed away. This was in August of that year. Later, he appeared in a dream to the monk Huizheng, saying, 'Mingjie is now suffering great punishment because he did not follow the inner teachings in the past. I beg Huizheng to offer me a meal.' Huizheng woke up and prepared a vegetarian meal. That night, he dreamed that Mingjie came to thank him. In the autumn of the second year, he appeared in a dream to a painter, saying, 'I am suffering greatly now because I indulged in secular books. Please copy two or three volumes of scriptures for me.' He also composed a poem to say goodbye. The painter then copied the scriptures for him. Later, he dreamed that Mingjie came to thank him (from 'Zijing Lu'). In September, the emperor visited the old residence of Emperor Gaozu, Tiangong Temple, and held a vegetarian feast to ordain monks. The emperor looked around for a long time with sorrow (from 'Tongji'). Monk Yanzong compiled 'A Record of the Temples of the Capital of the Great Tang Dynasty' in ten volumes, elaborating on the spiritual traces of the Three Jewels of Buddhism.

Renxu Year (Longshuo 2nd Year)

In April, a fire broke out in the garrison city of Yuyang County, Youzhou, and the houses of the people were all reduced to ashes. Only two temples and ten Buddha statues were not touched by the fire (from 'Zhulin'). The emperor issued an edict that monks, nuns, Taoists, and officials should bow to the monarch and relatives. In April, Monk Weixiu and others from Dazhuangyan Temple submitted a memorial stating that they should not bow to secular people, roughly saying, 'Monks and others are deeply indebted to the country, opening up the rites beyond the mundane, so that they can promote the heart of transcending the world. Emperors of ancient times have followed this system, respecting their changed secular rituals and preserving their actions of resisting secular etiquette.' (Omitted here) Right Minister Xu Jingzong and others proclaimed that they had come by imperial order, saying, 'By imperial order, discuss in detail whether or not to perform the bowing ceremony.'

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未定。可待後集。於是僧道宣等。敘佛教隆替事。簡諸宰輔。五月十五日。大集文武官僚。總坐都堂議事。時眾議紛紜。議請拜者。三百五十四人。議請不拜者。五百三十九人。六月八日宣韶。略云。朕商確群議。沉研幽𧷤。然箕穎之風。高尚其事。遐想前代。固亦有之。自今後即不宜跪拜。主者施行(弘明集)○帝及后。初幸并州童子寺。大像高十七丈。是年七月。遣使送袈裟。其像放大光明。合城遷善(珠林)○十二月八日。于蓬萊宮。召靈辨法師。開凈名經題。因令僧道辨難。至十四日。道士方惠長。開老子經題。靈辨難其道生萬物之義。惠長屢無答辨。乃奏曰。靈辨忝預宗門。實懷慈忍。雖逢死雀。不願重彈。上大笑稱善。靈辨自徽永中游東都。聲馳天闕。尋來住大慈恩寺。屢入內論義。上每優獎之(論衡)○時釋慧明。冬夏一服。行止蕭然。所去無戀。常誦思益經○時善導和尚。入京廣化人。念彌陀修凈業。時在光明寺說法。有告曰。今唸佛名。定生凈土否。導曰。定生定生。乃口誦阿彌陀佛。聲聲相續。每一聲則有一佛。出其口中。因出寺門。上柳樹表。合掌向西。投身於地而逝(本傳)。

癸亥(龍朔三)

泗州大士僧伽。初自碎葉國。游于西涼。復顯化洛陽(本傳)○六月少常崔義起不

【現代漢語翻譯】 現代漢語譯本 於是僧人道宣等人，敘述佛教興盛和衰落的事情，並告知各位宰輔。五月十五日，大規模召集文武官員，全部在都堂商議此事。當時眾人的意見紛紜複雜，提議行跪拜禮的有三百五十四人，提議不行跪拜禮的有五百三十九人。六月八日，（皇帝）詔告道宣等人，大意是：『我仔細商議眾人的意見，深入研究其中的奧妙。然而像箕山、穎水隱士那樣，高尚其事蹟的，前代確實也有。從今以後就不適宜行跪拜禮了。』主管官員施行。（出自《弘明集》） 皇帝和皇后，最初駕臨并州童子寺，那裡的大佛像高十七丈。這年七月，派遣使者送去袈裟，佛像放出巨大的光明，全城百姓都向善。（出自《法苑珠林》） 十二月八日，在蓬萊宮，召見靈辨法師，講解《凈名經》（《維摩詰所說經》）的題目，於是讓僧人和道士進行辯論。到十四日，道士方惠長，講解《老子經》的題目，靈辨詰難他關於『道』產生萬物的意義，方惠長多次無法回答辯解。於是上奏說：『靈辨忝列宗門，實在懷有慈悲忍讓之心，即使遇到死雀，也不願意再次彈射。』皇帝大笑稱讚他做得好。靈辨從徽永年間遊歷東都（洛陽），聲名遠揚京城，不久來到大慈恩寺居住，多次入宮廷參與辯論，皇帝每次都優待獎賞他。（出自《續高僧傳》） 當時釋慧明，冬夏只穿一件衣服，行為舉止蕭條淡泊，所去之處沒有留戀，經常誦讀《思益經》（《思益梵天所問經》）。 當時善導和尚，進入京城廣泛教化人們，唸誦阿彌陀佛，修習凈土法門。當時在光明寺說法，有人問：『現在念佛的名號，一定能往生凈土嗎？』善導回答說：『一定能往生，一定能往生。』於是口誦阿彌陀佛，聲音聲聲相續，每一聲就有一尊佛，從他的口中出來。因此走出寺門，登上柳樹之上，合掌向西，投身於地而逝。（出自《往生傳》）。 癸亥年（龍朔三年） 泗州大士僧伽（Samgha），最初從碎葉國，遊歷于西涼，又在洛陽顯現神蹟。（出自《宋高僧傳》） 六月，少常崔義起不...

【English Translation】 English version Then the monks Daoxuan and others narrated the events of the rise and fall of Buddhism and informed the chief ministers. On the fifteenth day of the fifth month, a large gathering of civil and military officials was held, all sitting in the main hall to discuss the matter. At that time, the opinions of the crowd were diverse and complex. Three hundred and fifty-four people proposed to perform the kneeling ceremony, and five hundred and thirty-nine people proposed not to perform the kneeling ceremony. On the eighth day of the sixth month, (the emperor) announced to Daoxuan and others, roughly saying: 'I have carefully discussed the opinions of the crowd and deeply studied the mysteries within. However, like the hermits of Mount Ji and the Ying River, who held their deeds in high esteem, there were indeed such people in previous generations. From now on, it is not appropriate to perform the kneeling ceremony.' The responsible officials should implement it. (From 'Hongming Ji') The emperor and empress initially visited Tongzi Temple in Bingzhou, where the large Buddha statue was seventeen zhang high. In the seventh month of that year, they sent envoys to deliver a kasaya (袈裟), and the Buddha statue emitted great light, and the people of the whole city turned to good. (From 'Fayuan Zhulin') On the eighth day of the twelfth month, in Penglai Palace, the Dharma Master Lingbian (靈辨) was summoned to explain the title of the 'Vimalakirti Sutra' (凈名經), and then monks and Taoists were asked to debate. On the fourteenth day, the Taoist Fang Huichang (方惠長) explained the title of the 'Laozi Jing' (老子經), and Lingbian questioned him about the meaning of the 'Dao' (道) producing all things. Fang Huichang was repeatedly unable to answer and defend himself. So he reported: 'Lingbian is listed in the sect, and he really has compassion and forbearance. Even if he encounters a dead sparrow, he is unwilling to shoot it again.' The emperor laughed and praised him for doing well. Lingbian traveled to Dongdu (洛陽) during the Huiyong era, and his reputation spread throughout the capital. Soon he came to live in Daci'en Temple (大慈恩寺) and participated in debates in the court many times. The emperor always treated him favorably and rewarded him. (From 'Xu Gao Seng Zhuan') At that time, the monk Huiming (慧明) wore only one piece of clothing in winter and summer, and his behavior was simple and indifferent. He had no attachment to the places he went, and he often recited the 'Si Yi Sutra' (思益經) ('Siyi Fantian Suowen Jing' - 'The Sutra of Brahma's Questions'). At that time, the monk Shandao (善導) entered the capital to widely teach the people, reciting Amitabha Buddha (阿彌陀佛) and practicing the Pure Land Dharma (凈土法門). At that time, he was giving lectures at Guangming Temple (光明寺), and someone asked: 'Is it certain that reciting the name of the Buddha now will lead to rebirth in the Pure Land?' Shandao replied: 'It is certain to be reborn, it is certain to be reborn.' Then he recited Amitabha Buddha, with continuous sounds, and with each sound, a Buddha came out of his mouth. Therefore, he walked out of the temple gate, climbed onto a willow tree, put his palms together facing west, and threw himself to the ground and passed away. (From 'Wang Sheng Zhuan') Guihai Year (Third Year of Longshuo) The Great Scholar Samgha (僧伽) of Sizhou (泗州), initially traveled from the country of Suyeh (碎葉國) to Xiliang (西涼), and then manifested miracles in Luoyang (洛陽). (From 'Song Gao Seng Zhuan') In June, Shaochang Cui Yiqi (崔義起) did not...

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信佛。妻父蕭鏗。善誦法華。起妻以五月亡。為修三七齋。有婢素玉。作夫人語云。我受地獄苦。由汝誦經然燈放暫歸。至二十日又來。將素玉去。見夫人受火鑊之苦。見蕭鏗坐花臺。告素玉。我女多嗔。不信善惡。今受此苦。汝歸可語其夫兒。為其修功德。又僧教素玉。誦金剛藥師法華經。婢死三日方蘇。後於麟德二年。薛將軍宅齋僧。請素玉誦冥授之經。合衆訝為希有。薛遂口奏。天子嘆曰。冥道若此。何得不信。時朝貴聞者。咸生大信云(感通錄)○十一月。奘法師番大般若經成。凡六百卷(本傳)○天竺三藏那提(此云福生)。永徽六年。赍梵甲千五百部至京。來安置慈恩寺。顯慶初。來提往崑崙諸國採藥。是年還京。擬廣宣譯所赍梵經。併爲奘將北去。惟譯三經而已。尋即為真臘國請還。然提乃龍樹門人。深達實相。所著大乘義論。將事譯之。被遣遂闕夫抱麟之嘆。代有斯蹤。知人難哉。提挾道遠至。投俾北冥。既無所待。乃三被毒。載充南役。崎嶇數萬。不遂本志。嗚呼惜哉(僧傳)。

甲子(麟德元)

二月奘法師。命弟子大乘光。錄所譯經論。凡七十五部一千三百三十五卷。總召門人。造像設齋。與眾辭訣。令左右爲念彌勒如來。初五中夜。右脅安臥而逝。壽六十五。帝輟朝三日。宰僚

【現代漢語翻譯】 現代漢語譯本：有人信奉佛教。他的岳父是蕭鏗（人名），擅長誦讀《法華經》。他的妻子因為五月去世，（他）為她做了三七齋（指人死後每七天做一次的齋事，共七次）。有個婢女叫素玉（人名），（突然）用他妻子的口吻說話，說：『我正在地獄裡受苦，因為你誦經、點燈、放生，我才能暫時回來。到二十日我又要來了。』（於是）將素玉帶走。（他）看見他的妻子正在遭受火鑊（古代的一種酷刑）之苦，看見蕭鏗坐在花臺上。告訴素玉：『我的女兒（指他的妻子）非常容易嗔怒，不相信善惡報應，現在才受這種苦。你回去可以告訴她的丈夫和兒子，為她修功德。』又有僧人教素玉誦讀《金剛經》、《藥師經》、《法華經》。婢女死了三天後才甦醒。後來在麟德二年（公元665年），薛將軍（人名）家齋僧，請素玉誦讀她在陰間所聽到的經文，大家都驚訝認為是稀有的事情。薛將軍於是上奏皇帝，皇帝感嘆說：『陰間的事情如果是這樣，怎麼能不相信呢？』當時朝廷的貴族聽說了這件事，都產生了很大的信仰。（出自《感通錄》） 十一月，玄奘法師翻譯的《大般若經》完成，共有六百卷。（出自《本傳》） 天竺（印度的古稱）三藏（精通佛經者）那提（梵文音譯，意為福生），在永徽六年（公元655年），帶著一千五百部梵文佛經來到京城，安置在慈恩寺。顯慶初年，那提前往崑崙（泛指中國西部地區）各國採藥。這年回到京城，打算廣泛翻譯所帶來的梵文佛經，併爲玄奘法師北上做準備，只翻譯了三部經而已。不久就被真臘國（東南亞古國）請回。那提是龍樹（佛教大師）的門人，深刻理解實相（佛教用語，指事物的真實面目）。他所著的《大乘義論》，將要翻譯的時候，因為被遣送回國而未能完成，實在可惜。代替他完成翻譯的人才在哪裡呢？知道人才的難得啊！那提帶著佛經遠道而來，卻被派往遙遠的北方，既然沒有得到重用，還三次被下毒，又被派往南方服役，歷經數萬里的艱辛，最終沒有實現自己的願望。唉，太可惜了！（出自《僧傳》） 甲子年（麟德元年，公元664年） 二月，玄奘法師命令弟子大乘光（人名），記錄所翻譯的經論，共有七十五部，一千三百三十五卷。總共召集門人，造像設齋，與大家告別，讓身邊的人為他念誦彌勒如來（未來佛）。初五的半夜，玄奘法師右脅安臥而逝，享年六十五歲。皇帝停止上朝三天，宰相和官員...

【English Translation】 English version: A man was a believer in Buddhism. His father-in-law was Xiao Keng (personal name), who was good at reciting the 'Lotus Sutra'. His wife died in May, and he performed a 'Three Seven' ritual (a Buddhist ritual performed every seven days for the deceased, for a total of seven times) for her. A maid named Su Yu (personal name) spoke in his wife's voice, saying, 'I am suffering in hell. Because you recite scriptures, light lamps, and release living beings, I can temporarily return. I will come again on the twentieth.' (Then) she took Su Yu away. (He) saw his wife suffering in a cauldron of fire (an ancient form of torture), and saw Xiao Keng sitting on a flower platform. (His wife) told Su Yu, 'My daughter (referring to his wife) is very prone to anger and does not believe in good and evil retribution, so she is suffering this way now. You can tell her husband and son to perform meritorious deeds for her when you return.' A monk also taught Su Yu to recite the 'Diamond Sutra', 'Bhaisajyaguru Sutra', and 'Lotus Sutra'. The maid revived three days after her death. Later, in the second year of Linde (665 AD), General Xue (personal name) held a monastic feast at his residence and invited Su Yu to recite the scriptures she had heard in the underworld. Everyone was surprised and considered it a rare event. General Xue then reported this to the emperor, who exclaimed, 'If the affairs of the underworld are like this, how can we not believe?' The nobles of the court who heard about this all developed great faith. (From 'Gantong Lu') In November, the 'Great Perfection of Wisdom Sutra' translated by Dharma Master Xuanzang was completed, totaling six hundred volumes. (From 'Biography') The Tripitaka Master Natideva (Sanskrit transliteration, meaning 'Born of Blessing') from India brought 1,500 copies of Sanskrit scriptures to the capital in the sixth year of Yonghui (655 AD) and placed them in Ci'en Temple. In the early years of Xianqing, Natideva went to various countries in Kunlun (a general term for the western regions of China) to collect herbs. He returned to the capital that year, intending to widely translate the Sanskrit scriptures he had brought and prepare for Dharma Master Xuanzang's journey north. He only translated three scriptures. Soon after, he was invited back to the Kingdom of Zhenla (an ancient kingdom in Southeast Asia). Natideva was a disciple of Nagarjuna (a Buddhist master) and deeply understood the true nature of reality (a Buddhist term referring to the true face of things). His 'Treatise on the Meaning of Mahayana', which was about to be translated, was not completed because he was sent back to his country, which is a pity. Where is the talent to replace him and complete the translation? It is difficult to know talent! Natideva came from afar with the scriptures, but was sent to the distant north. Since he was not valued, he was poisoned three times and sent to serve in the south, enduring tens of thousands of miles of hardship, and ultimately did not realize his wish. Alas, what a pity! (From 'Biographies of Eminent Monks') The year of Jiazi (the first year of Linde, 664 AD) In February, Dharma Master Xuanzang ordered his disciple Dacheng Guang (personal name) to record the translated scriptures and treatises, totaling seventy-five works, 1,335 volumes. He summoned all his disciples, made statues, held a monastic feast, and bid farewell to everyone, asking those around him to recite the name of Maitreya Buddha (the future Buddha). In the middle of the fifth night, Dharma Master Xuanzang passed away peacefully lying on his right side, at the age of sixty-five. The emperor suspended court for three days, and the prime ministers and officials...

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悲咽。有異僧奉香涂師體。四月來準世尊故事。斂以金棺銀槨。塔于浐東原。弟子神泰𥙘元會隱慧立明浚義褒大乘光等。皆法門龍象焉(本傳)。

乙丑(二)

益州法聚寺有張僧繇。𦘕地藏菩薩像。是年七月。寺僧圖得一本放光。展轉圖者。類皆放光○僧慧昱。圖寫荊州長沙等瑞像。至京在都堂放光。聞見發心。各𦘕供養(珠林)○二月皇太子。為二聖。于西明寺。造銅鐘一口。可一萬斤。

丙寅(干封元)

丁卯(二)

二月西明寺道宣律師。在凈業寺。一天神至致敬。問其姓字。稱姓王名璠。是吳之蘭臺臣。為南方天王。韋將軍下使者。復有天來。姓羅。是蜀人。廣說律相。次又一天姓費。禮敬如前。云韋將軍有三十二將。最存弘護。因問律中隱義。無不決滯。復問此國名山聖蹟。皆答之。又有天人。姓陸名元暢。來謁師。因問穆王時化人事。及五臺山諸像因緣。一一備答(法苑)○八月宣律師示寂。有詔傷悼。來天下寺。併圖形塑像。以為標范。宣姓錢氏。初母孕之。夢僧謂孕祐律師也。及出家。性與道合。所至必感神物翊衛。供奉天饌。嘗中夜行道。臨砌蹶且仆。有少年介冑擁持之。因問是誰。曰弟子博叉天王子張瓊也。以師戒德高妙。故來給衛耳。宣遂廣問佛法之事。瓊

一一言之。及別。授宣佛牙並寶掌二物。表信而隱。師撰內典錄。三寶感通錄。佛道論衡。釋迦譜。四分羯磨。續高僧傳。廣弘明集。八部八十一卷。見行於世。

戊辰(總章元)

召僧道會於百福殿。定奪化胡經真偽。百官臨證。議論紛紜。僧法明曰。老子化胡成佛之際。為作華言化之。為作胡語誘之耶。若作華言。則胡人未善。若作胡語。則既傳此土。須假番譯。未審化胡經。譯於何代。筆授證義。當復為誰。於是舉眾愕然。無能應者。公卿列辟。咸服其切當。忻躍而罷。來搜天下化胡經焚棄。不在道經之數。既而道士柏彥道等。奉表乞留。詔曰。三聖重光。玄元統敘。豈忘老教。偏意釋宗。朕志款還淳。情存去偽。理乖事舛者。雖在親而亦除。義符名當者。雖有冤而必錄。自今道經諸部有記。及化胡事者。並皆削除。有司條為罪制(隱子論曰。初魏道士姜斌等。撰太上開天經。盛言化胡事。及與曇謨最對辨。斌服其妄。而名臣甄鸞者。乃著笑道論三十六篇。掊擊化胡成佛之謬。今載藏中。至隋僕射揚素曰。老子安用化胡為佛。何不化胡為道。此言尤足揭其謬。又言。老子初化胡胡不從。乃令尹喜。作佛語化之。胡乃從此。則先已有佛。而老子不能化胡。佛能化胡也)。

己巳(二年)

【現代漢語翻譯】 一一詳細地講述，並分別授予宣（Xuan，人名）佛牙（Buddha's tooth relic）和寶掌（Baozhang，人名）兩件聖物，以示信任並隱退。他撰寫了《內典錄》（Catalogue of Buddhist Scriptures）、《三寶感通錄》（Records of Miraculous Responses from the Three Jewels）、《佛道論衡》（Treatise on the Comparison of Buddhism and Taoism）、《釋迦譜》（Genealogy of Shakyamuni）、《四分羯磨》（Vinaya in Four Parts）、《續高僧傳》（Further Biographies of Eminent Monks）、《廣弘明集》（Collection for the Extensive Propagation of Light），共八部八十一卷，流傳於世。

戊辰年（總章元年）

朝廷在百福殿召集僧人和道士，以確定《化胡經》（Scripture on Laozi Converting the Barbarians）的真偽。眾多官員到場見證，議論紛紛。僧人法明（Faming，人名）問道：『老子（Laozi）教化胡人使之成佛時，是用華語教化他們，還是用胡語誘導他們呢？如果用華語，那麼胡人未必能理解；如果用胡語，那麼既然已經傳到中土，就必須經過翻譯。不知《化胡經》是哪個朝代翻譯的？筆授證義，又該是誰呢？』 於是眾人愕然，無人能回答。各位公卿大臣都佩服他的精闢見解，歡欣鼓舞地散去。朝廷隨後搜查天下所有的《化胡經》並焚燬，不再將其列入道經之列。不久，道士柏彥道（Bai Yandao，人名）等人上表請求保留《化胡經》。皇帝下詔說：『三聖（Three Sages）重現光芒，玄元（Xuan Yuan，道教始祖）統領敘述，怎能忘記老子的教義？朕一心追求純正，致力於去除虛偽。道理不合、事情有錯的，即使是親近的人也要去除；義理相符、名實相符的，即使有冤屈也必定記錄。從今以後，道經的各個部分中記載以及關於化胡的事情，全部都要刪除。』有關部門將此列為罪制。（隱子（Yinzi，人名）評論說：當初魏朝道士姜斌（Jiang Bin，人名）等撰寫了《太上開天經》（Scripture of the Supreme One Opening the Heavens），大肆宣揚化胡之事。等到與曇謨最（Tanmo Zui，人名）對辯時，姜斌承認了自己的荒謬。而名臣甄鸞（Zhen Luan，人名）則著《笑道論》（Treatise Ridiculing Taoism）三十六篇，抨擊化胡成佛的謬論，現在收錄在藏經中。到了隋朝，僕射揚素（Yang Su，人名）說：老子怎麼會教化胡人成佛呢？為什麼不教化胡人成為道士？』 這句話尤其足以揭露其謬誤。他又說：老子最初教化胡人，胡人不聽從，於是讓尹喜（Yin Xi，人名）用佛語教化他們，胡人才聽從。那麼先前就已經有佛了，而老子不能教化胡人，佛卻能教化胡人啊。』）

己巳年（二年）

【English Translation】 He explained everything in detail and separately bestowed the Buddha's tooth relic (Buddha's tooth relic) and Baozhang (Baozhang, a personal name) as tokens of trust before retiring into seclusion. He authored the 'Catalogue of Buddhist Scriptures' (Neidian Lu), 'Records of Miraculous Responses from the Three Jewels' (Sanbao Gantong Lu), 'Treatise on the Comparison of Buddhism and Taoism' (Fodao Lunheng), 'Genealogy of Shakyamuni' (Shijia Pu), 'Vinaya in Four Parts' (Sifen Jiemo), 'Further Biographies of Eminent Monks' (Xu Gaoseng Zhuan), and 'Collection for the Extensive Propagation of Light' (Guang Hongming Ji), comprising eight sections in eighty-one volumes, which are circulated in the world.

Year Wuchen (First Year of Zongzhang)

The court convened monks and Taoists at the Baifu Hall to determine the authenticity of the 'Scripture on Laozi Converting the Barbarians' (Hua Hu Jing). Numerous officials were present to witness, and discussions were rife. The monk Faming (Faming, a personal name) asked: 'When Laozi (Laozi) converted the barbarians to become Buddhas, did he teach them in the Chinese language or entice them in the barbarian language? If he used Chinese, then the barbarians might not have understood. If he used the barbarian language, then since it has been transmitted to the Central Lands, it must have been translated. I wonder in which dynasty the 'Scripture on Laozi Converting the Barbarians' was translated? And who would have been the one to receive the teachings and certify the meaning?' Thereupon, the assembly was stunned, and no one could answer. The dukes and ministers all admired his incisive insight and dispersed with joy. The court then searched throughout the land for all copies of the 'Scripture on Laozi Converting the Barbarians' and burned them, no longer including it among the Taoist scriptures. Soon after, the Taoist Bai Yandao (Bai Yandao, a personal name) and others submitted a memorial requesting that the 'Scripture on Laozi Converting the Barbarians' be preserved. The emperor issued an edict saying: 'The Three Sages (Three Sages) reappear in glory, and Xuan Yuan (Xuan Yuan, the founder of Taoism) leads the narrative. How can we forget the teachings of Laozi? My heart is set on pursuing purity and striving to eliminate falsehood. Those whose principles are inconsistent and whose affairs are flawed, even if they are close to me, must be removed. Those whose meanings are consistent and whose names match reality, even if there is injustice, must be recorded. From now on, all records in the various sections of the Taoist scriptures and matters concerning the conversion of the barbarians must be deleted.' The relevant departments listed this as a criminal regulation. (Yinzi (Yinzi, a personal name) commented: 'In the beginning, the Taoist Jiang Bin (Jiang Bin, a personal name) and others of the Wei dynasty wrote the 'Scripture of the Supreme One Opening the Heavens' (Taishang Kaitian Jing), extensively promoting the matter of converting the barbarians. When he debated with Tanmo Zui (Tanmo Zui, a personal name), Jiang Bin admitted his absurdity. And the famous minister Zhen Luan (Zhen Luan, a personal name) then wrote thirty-six chapters of the 'Treatise Ridiculing Taoism' (Xiaodao Lun), attacking the fallacy of converting the barbarians into Buddhas, which is now included in the Buddhist canon. By the time of the Sui dynasty, the Minister Yang Su (Yang Su, a personal name) said: 'How could Laozi convert the barbarians into Buddhas? Why didn't he convert the barbarians into Taoists?' These words are especially sufficient to expose its fallacy. He also said: 'When Laozi first converted the barbarians, the barbarians did not listen, so he had Yin Xi (Yin Xi, a personal name) teach them in the language of the Buddha, and only then did the barbarians listen. Then there was already a Buddha before, and Laozi could not convert the barbarians, but the Buddha could convert the barbarians.')

Year Jisi (Second Year)

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釋通達。住京師律藏寺。一裾一帔。布納重縫。所著麻鞋。經三十載。繒帛雜飾。未曾冠體。冬夏一服。不弊冰炎。僕射房元齡。以父師事之。正觀以來。稍顯神異。往至人家。歡笑則吉。愁慘必兇。或索財物。即須依送。若違其語。后失過前。將軍薛萬鈞。迎之供養。百餘日後。欲入內宿。薛打之。達曰。身血不凈。可作湯洗。乃脫衣入沸鑊中。狀如冷水。遂合宅驚奉。時逢米貴。欲設大齋。命寺家多令疏請。至旦赴者數千。而供度闃然。忽有食膳。連車而來。食訖人車不見(本傳)。

庚午(咸亨元)

辛未(二年)

西京法海寺英禪師。有異人來謁曰。弟子知有水陸齋。可以利益幽明。自梁武歿后。因循不行。今大覺寺。有具僧義濟。藏此儀文。愿師往求。以來月十五。于山北寺。如法修設。茍釋狴牢。敢不知報。英公尋詣義濟。得儀文以歸。即以所期日。于山北寺修設。次日曛暮。曏者異人。與十數輩。來謝曰。弟子即秦莊襄王也。又指其徒曰。此范睢穰侯白起王剪張儀陳軫。皆秦臣也。咸坐本罪。幽囚陰府。大夜冥冥。無能救護。昔梁武帝。于金山寺設此齋時。前代紂王之臣。皆免所苦。弟子爾時亦暫息苦。然以獄情未決。不得出離。今蒙吾師設齋。弟子與此徒輩。並列國諸侯眾等。

【現代漢語翻譯】 現代漢語譯本： 釋通達（Shi Tongda），住在京師的律藏寺。他總是穿著一件短褂和一件披肩，都是用粗布縫製而成。他穿的麻鞋，已經有三十年了。他從不穿戴絲綢之類的華麗服飾。無論冬夏，他都只穿一套衣服，而且這套衣服即使在嚴寒酷暑中也不會破損。僕射房元齡（Fang Xuanling）像對待父親一樣尊敬他。貞觀（Zhenguan）年間以來，他逐漸顯露出一些神奇之處。他去到別人家，如果那家充滿歡聲笑語，就預示著吉祥；如果那家愁雲慘淡，就預示著兇險。有時他會索要財物，人們必須按照他的要求送給他，如果違背了他的話，之後遭受的損失會比之前更多。將軍薛萬鈞（Xue Wanjun）迎接他並供養他。一百多天後，薛萬鈞想要和妻妾同房。釋通達阻止他說：『我身上有不潔的血，可以用熱水洗掉。』於是他脫下衣服，走進沸騰的鍋里，鍋里的水看起來卻像是冷水一樣。於是全家人都震驚地敬奉他。當時正逢米價昂貴，薛萬鈞想要舉辦大型齋會，命令寺廟裡的人多多去請求施捨。到了齋會當天，來了幾千人，但是卻沒有足夠的食物。忽然有裝滿食物的車隊連綿不斷地駛來。人們吃完飯後，車和人都消失了（出自本傳）。

庚午年（咸亨元年）

辛未年（咸亨二年）

西京法海寺的英禪師（Ying Chanshi）那裡，有一個異人來拜訪他說：『弟子知道有水陸齋（Shuilu Zhai），可以利益陰陽兩界。自從梁武帝（Liang Wudi）去世后，這種齋會就逐漸被廢止了。現在大覺寺（Dajue Si）里，有一位名叫義濟（Yiji）的僧人，收藏著這種齋會的儀軌。希望禪師前去求取，在下個月十五，在山北寺（Shanbei Si）如法地舉辦齋會。如果能夠使我們脫離地獄之苦，我一定不敢不報答。』英禪師於是前往大覺寺拜訪義濟，得到了水陸齋的儀軌並帶了回來。到了約定的日期，就在山北寺舉辦了齋會。第二天傍晚，之前的那個異人，帶著十幾個人，前來感謝說：『弟子就是秦莊襄王（Qin Zhuangxiang Wang）。』他又指著他的隨從說：『這些人是范睢（Fan Sui）、穰侯（Rang Hou）、白起（Bai Qi）、王翦（Wang Jian）、張儀（Zhang Yi）、陳軫（Chen Zhen），都是秦國的臣子。他們都因為自己的罪行，被囚禁在陰間地府。長夜漫漫，沒有人能夠救護他們。以前梁武帝在金山寺（Jinshan Si）舉辦水陸齋的時候，前代商紂王的臣子們，都免除了痛苦。弟子當時也暫時停止了痛苦，但是因為案情未決，所以無法脫離地獄。現在承蒙禪師舉辦齋會，弟子和這些隨從，以及列國諸侯等，都得以解脫。』

【English Translation】 English version: Shi Tongda (釋通達), resided in the Luzang Temple (律藏寺, Vinaya Repository Temple) in the capital. He always wore a single short coat and a cape, both sewn from coarse cloth. The hemp shoes he wore had lasted for thirty years. He never adorned himself with silk or other luxurious ornaments. He wore the same set of clothes in both winter and summer, and these clothes did not wear out even in extreme cold or heat. The Minister Fang Xuanling (房元齡) respected him as he would a father. Since the Zhenguan (貞觀) era, he gradually revealed some miraculous abilities. When he visited a household, if there was laughter and joy, it foretold good fortune; if there was sorrow and gloom, it foretold misfortune. Sometimes he would ask for money or goods, and people had to give them to him as he requested; if they disobeyed him, they would suffer even greater losses later. General Xue Wanjun (薛萬鈞) welcomed him and provided for him. After more than a hundred days, Xue Wanjun wanted to sleep with his concubines. Shi Tongda stopped him, saying, 'My body has impure blood; it can be washed away with hot water.' Then he took off his clothes and entered a boiling pot, but the water in the pot appeared to be cold. As a result, the whole family was shocked and revered him. At that time, rice was expensive, and Xue Wanjun wanted to hold a large vegetarian feast, ordering the people of the temple to ask for alms widely. On the day of the feast, thousands of people came, but there was not enough food. Suddenly, a continuous stream of carts loaded with food arrived. After the people had eaten, the carts and the people disappeared (from the original biography).

Gengwu Year (Xianheng 1st year)

Xinwei Year (2nd year)

Zen Master Ying (英禪師) of Faha Temple (法海寺, Dharma Sea Temple) in the western capital was visited by an extraordinary person who said, 'This disciple knows of the Water and Land Retreat (水陸齋, Shuilu Zhai), which can benefit both the living and the dead. Since the death of Emperor Wu of Liang (梁武帝), this retreat has gradually fallen into disuse. Now, in Dajue Temple (大覺寺, Great Enlightenment Temple), there is a monk named Yiji (義濟) who possesses the ritual texts for this retreat. I hope that the Zen Master will go and obtain them, and on the fifteenth of next month, hold the retreat in accordance with the Dharma at Shanbei Temple (山北寺, North Mountain Temple). If we can be freed from the suffering of hell, I would not dare to be ungrateful.' Zen Master Ying then went to Dajue Temple to visit Yiji, obtained the ritual texts for the Water and Land Retreat, and brought them back. On the appointed day, he held the retreat at Shanbei Temple. The next day at dusk, the extraordinary person from before, accompanied by a dozen or so people, came to thank him, saying, 'This disciple is King Zhuangxiang of Qin (秦莊襄王, Qin Zhuangxiang Wang).' He then pointed to his followers and said, 'These are Fan Sui (范睢), Rang Hou (穰侯), Bai Qi (白起), Wang Jian (王翦), Zhang Yi (張儀), and Chen Zhen (陳軫), all ministers of Qin. They are all imprisoned in the underworld due to their sins. The long night is dark, and no one can save them. When Emperor Wu of Liang held the Water and Land Retreat at Jinshan Temple (金山寺, Gold Mountain Temple) in the past, the ministers of the previous King Zhou of Shang were all freed from their suffering. This disciple also temporarily ceased suffering at that time, but because the case was not yet decided, I could not leave hell. Now, thanks to the Zen Master holding the retreat, this disciple and these followers, as well as the lords of various states, are all liberated.'

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皆乘善力。將生人間。慮世異國殊。故此來謝。言訖遂滅。自是儀文。布行天下。作大利益(賾禪師葦江集)○義凈法師。年三十七。往西域求經。

壬申(三年)

五祖弘忍大師。開化于蘄州黃梅破頭山。時六祖乃嶺南盧居士。名慧能。年三十二。來參祖曰。來求作佛。祖曰。嶺南人無佛性。曰人有南北。佛性豈然。祖異之曰。著槽廠去。能入碓方服勞。經八個月。師告眾。各述一偈。語意冥符。則衣法皆付。神秀上座書偈云。身是菩提樹。心如明鏡臺。時時勤拂拭。莫遣惹塵埃。師見曰。依此修行。亦得道果。能聞之。亦令人于秀偈側書曰。菩提本無樹。明鏡亦非臺。本來無一物。何處有塵埃。師見之。故曰此誰作。亦未見性。即於是夕。潛呼能至告曰。諸佛出世。為一大事因緣。隨機小大。而引化之。遂有三乘等法。然以微妙秘密正法眼藏。付于迦葉。展轉傳授以至於吾。吾今授汝。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。能跪受畢。又曰。衣止汝身。勿復傳也。且當遠引。俟時行化。逢懷且止。遇會即藏。能禮辭通夕南邁。師由是三日不上堂。眾疑問之。師曰。吾道行矣。又曰衣法誰傳。師曰能者傳之。眾知盧居士也。尋已不在。相率追之。趕至大庾嶺頭。能置衣缽于石

【現代漢語翻譯】 現代漢語譯本

他們都憑藉著佛法的力量，將要投生到人間。考慮到世間各國風俗各異，所以特此前來告別。說完就消失了。從此以後，這種禮儀形式流傳天下，產生了巨大的利益。（賾禪師葦江集）義凈法師，三十七歲時，前往西域求取佛經。

壬申年（三年）

五祖弘忍大師，在蘄州黃梅破頭山開壇講法。當時六祖是嶺南的盧居士，名叫慧能（Huineng），三十二歲。前來參拜五祖時說：『我來是爲了求成佛。』五祖說：『嶺南人沒有佛性。』慧能說：『人有南北之分，難道佛性也有嗎？』五祖覺得他很特別，就說：『去槽廠幹活吧。』慧能就到碓房去服勞役，經過八個月。五祖告訴大家，各自寫一首偈語，如果意思與佛法暗合，就把衣缽傳給他。神秀（Shenxiu）上座寫的偈語是：『身是菩提樹（Bodhi tree），心如明鏡臺（Mirror stand）。時時勤拂拭，莫遣惹塵埃。』五祖看了說：『按照這個偈語修行，也能得到道果。』慧能聽到了，也讓人在神秀的偈語旁邊寫道：『菩提本無樹，明鏡亦非臺。本來無一物，何處有塵埃。』五祖看到了，故意問：『這是誰寫的？也是沒有見到本性。』當天晚上，五祖偷偷地叫慧能來，告訴他說：『諸佛出世，都是爲了一個重大的因緣，根據眾生的根器大小，來引導教化他們，所以才有了三乘（Three Vehicles）等不同的法門。然而，微妙秘密的正法眼藏（Right Dharma Eye Treasury），已經傳給了迦葉（Kasyapa），輾轉相傳直到我這裡。我現在傳給你。聽我的偈語：有情來下種，因地果還生。無情既無種，無性亦無生。』慧能跪著接受了。五祖又說：『衣缽就傳到你這裡為止，不要再傳下去了。你應當遠走高飛，等待時機再來弘揚佛法。遇到懷集（Huaiji）就停下來，遇到四會（Sihui）就隱藏起來。』慧能拜別五祖，連夜向南走去。五祖因此三天沒有上堂講法。大家問他原因，五祖說：『我的道已經傳出去了。』又問衣缽傳給了誰，五祖說：『傳給能者了。』大家知道是盧居士，尋找他時已經不在了，就一起去追趕，追到大庾嶺（Dayu mountain）頭。慧能把衣缽放在石頭上。

【English Translation】 English version

All of them, relying on the power of goodness, are about to be reborn in the human realm. Considering the differences in customs among the countries of the world, they have come to bid farewell. After speaking, they disappeared. From then on, this ritual form spread throughout the world, creating great benefits. (From 'Weijiang Collection' by Zen Master Ze) Dharma Master Yijing, at the age of thirty-seven, went to the Western Regions to seek scriptures.

Year Renshen (Year 3)

The Fifth Patriarch, Great Master Hongren, preached and transformed at Potou Mountain in Huangmei, Qizhou. At that time, the Sixth Patriarch was layman Lu from Lingnan, named Huineng (Huineng), thirty-two years old. He came to pay respects to the Patriarch and said, 'I have come to seek to become a Buddha.' The Patriarch said, 'People from Lingnan have no Buddha-nature.' Huineng said, 'People have north and south, does Buddha-nature also?' The Patriarch found him extraordinary and said, 'Go to the mill to work.' Huineng went to the mortar room to perform labor, for eight months. The Master told everyone to each compose a verse, and if the meaning secretly conformed to the Dharma, he would pass on the robe and bowl. Senior seat Shenxiu (Shenxiu) wrote a verse saying, 'The body is a Bodhi tree (Bodhi tree), the mind is like a bright mirror stand (Mirror stand). Constantly and diligently wipe it, do not let it attract dust.' The Master saw it and said, 'By cultivating according to this verse, one can also attain the fruit of the Way.' Huineng heard it and also had someone write next to Shenxiu's verse, 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing, where can there be dust?' The Master saw it and deliberately asked, 'Who wrote this? They also have not seen their nature.' That night, the Master secretly called Huineng and told him, 'The Buddhas appear in the world for a great cause and condition, according to the capacity of beings, to guide and transform them, thus there are the Three Vehicles (Three Vehicles) and other different Dharma gates. However, the subtle and secret Right Dharma Eye Treasury (Right Dharma Eye Treasury) has been passed on to Kasyapa (Kasyapa), and transmitted down to me. Now I pass it on to you. Listen to my verse: Sentient beings come to plant seeds, according to the ground, the fruit is born. Insentient beings have no seeds, no nature, also no birth.' Huineng knelt and received it. The Master also said, 'The robe and bowl will stop with you, do not pass it on further. You should go far away, wait for the time to propagate the Dharma. Stop when you meet Huaiji (Huaiji), hide when you meet Sihui (Sihui).' Huineng bid farewell to the Master and went south that night. The Master therefore did not ascend the hall to preach for three days. Everyone asked him the reason, and the Master said, 'My Way has already been transmitted.' They also asked who the robe and bowl had been passed on to, and the Master said, 'Passed on to the capable one.' Everyone knew it was layman Lu, and when they searched for him, he was already gone, so they went together to chase after him, chasing to the top of Dayu Mountain (Dayu mountain). Huineng placed the robe and bowl on a stone.

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。慧明上座先至。舉之莫能動。即曰。我來求法。不求其衣。六祖乃曰。不思善不思惡。正當恁么時。還我明上座本來面目。明大悟曰。密語外還更有意旨否。六祖曰。我今與汝說者。即非密也。汝若返照。密卻在汝邊。六祖令向北接人。六祖后至曹溪。又被惡人尋逐。乃晦跡於四會懷集之間。四年隱於獵人中。常為獵人說法。獵人悟者甚眾。

癸酉(四)

神僧萬回法師。初幼時。能三千里致兄書。朝往暮歸。因號萬回。帝乃度為沙門。

甲戌(上元元)

乙亥(二)

五祖弘忍大師。忽告眾曰。吾今事畢。時可行矣。即入室安坐示寂。壽七十四。塔于東山。代宗謚大滿禪師(據五燈錄。及正宗記。謂師武德甲申。七歲遇四祖。至此年示寂壽七十四。必訛誤也。若謂此年壽七十四。則甲申年二十三矣。若甲申年七歲。則此年止壽五十八。非前誤。則后誤)。

丙子(儀鳳元)

正月六祖。到廣州法性寺。值印宗法師。講涅槃經。時有風吹幡動。一僧云幡動。一云風動。祖乃云。非幡動。非風動。仁者心動。二人言下大悟。印宗詢之。即執弟子禮。乃為六祖落髮。請智光律師。授以大戒。

丁丑(二)

六祖。徙居韶州雙峰曹溪寶林寺。刺史韋據。請于大梵

【現代漢語翻譯】 現代漢語譯本：慧明上座先到，舉衣缽卻無法撼動。慧明說：『我來是爲了求法，不是爲了求衣缽。』六祖（指慧能，Huineng）便說：『不思善，不思惡，正在這個時候，還我慧明上座你本來的面目。』慧明（Huiming）聽后大悟，問道：『在秘密的言語之外，還有其他的意旨嗎？』六祖說：『我現在對你說的，就不是秘密。你如果反觀自照，秘密就在你身邊。』六祖讓慧明去北方接引信眾。六祖後來到了曹溪（Caoxi），又被惡人追尋，於是隱匿在四會（Sihui）和懷集（Huaiji）之間。有四年時間隱藏在獵人之中，經常為獵人說法，獵人中領悟佛法的人很多。 癸酉（四年） 神僧萬回法師（Wan Hui Fashi），小時候就能傳遞三千里外的家書，早上出發晚上返回，因此號稱萬回（Wan Hui）。皇帝於是度他為沙門。 甲戌（上元元年） 乙亥（二年） 五祖弘忍大師（Hongren Dashi），忽然告訴眾人說：『我今生要做的事已經完畢，是時候離開了。』隨即進入房間安坐示寂，享年七十四歲，塔葬于東山（Dongshan）。代宗皇帝謚號為大滿禪師（Daman Chanshi）（根據《五燈錄》和《正宗記》記載，大師在武德甲申年七歲時遇到四祖，到今年示寂享年七十四歲，必定有訛誤。如果說今年七十四歲，那麼甲申年就是二十三歲了。如果甲申年七歲，那麼今年就只有五十八歲，不是前面有誤就是後面有誤）。 丙子（儀鳳元年） 正月，六祖（Huineng）到達廣州法性寺（Faxing Temple），正趕上印宗法師（Yinzong Fashi）講解《涅槃經》。當時有風吹動幡，一個僧人說是幡在動，一個僧人說是風在動。六祖於是說：『不是幡在動，不是風在動，是仁者的心在動。』二人聽后當即大悟。印宗（Yinzong）向六祖請教，隨即行弟子之禮，併爲六祖剃髮，請智光律師（Zhi Guang Lushi）為六祖授以大戒。 丁丑（二年） 六祖（Huineng）遷居到韶州（Shaozhou）雙峰曹溪寶林寺（Baolin Temple in Caoxi, Shuangfeng），刺史韋據（Wei Ju）請六祖到大梵寺（Da Fan Temple）

【English Translation】 English version: Venerable Huiming arrived first and tried to lift the robe and bowl, but could not move them. He then said, 'I have come seeking the Dharma, not seeking the robe.' The Sixth Patriarch (Huineng) then said, 'Without thinking of good, without thinking of evil, at just this moment, show me your original face, Venerable Huiming.' Huiming had a great awakening and asked, 'Besides the secret words, is there any other meaning?' The Sixth Patriarch said, 'What I am telling you now is not secret. If you turn inward and reflect, the secret is within you.' The Sixth Patriarch instructed him to go north to receive people. Later, the Sixth Patriarch arrived at Caoxi and was pursued by evil people, so he concealed himself between Sihui and Huaiji. For four years, he hid among hunters, often preaching the Dharma to them, and many hunters attained enlightenment. Guiyou (Year 4) The miraculous monk, Dharma Master Wanhui, was able to deliver letters three thousand miles away as a child, returning home in the evening after departing in the morning, hence the name Wanhui. The emperor then ordained him as a Shramana. Jiaxu (First Year of Shangyuan) Yihai (Year 2) The Fifth Patriarch, Great Master Hongren, suddenly told the assembly, 'My affairs are now complete, it is time for me to depart.' He then entered his room, sat peacefully, and passed away. He lived to be seventy-four years old, and his stupa was built at Dongshan. Emperor Daizong bestowed upon him the posthumous title of Greatly Accomplished Chan Master (Daman Chanshi). (According to the Records of the Five Lamps and the Records of the Orthodox Lineage, the Master met the Fourth Patriarch in the year Jiashen of the Wude era at the age of seven, and passed away this year at the age of seventy-four, which must be an error. If he was seventy-four this year, then he would have been twenty-three in the year Jiashen. If he was seven in the year Jiashen, then he would only be fifty-eight this year. If the former is not an error, then the latter must be). Bingzi (First Year of Yifeng) In the first month, the Sixth Patriarch (Huineng) arrived at Faxing Temple in Guangzhou, where he encountered Dharma Master Yinzong lecturing on the Nirvana Sutra. At that time, the wind was blowing a banner, and one monk said the banner was moving, while another said the wind was moving. The Sixth Patriarch then said, 'It is not the banner moving, it is not the wind moving, it is the mind of the benevolent ones that is moving.' Upon hearing this, the two monks immediately attained great enlightenment. Yinzong inquired of the Sixth Patriarch and immediately performed the rites of a disciple, shaved the Sixth Patriarch's head, and invited Vinaya Master Zhiguang to administer the complete precepts. Dingchou (Year 2) The Sixth Patriarch (Huineng) moved to Baolin Temple in Caoxi, Shuangfeng, Shaozhou. The Prefect Wei Ju invited the Sixth Patriarch to Dafan Temple.

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寺。說法。座下僧尼道俗一千餘人。刺史官寮等。三十餘人。是日廣說頓教。門人法海抄錄流行。今壇經是也。

戊寅(三)

涅槃經茶毗后二卷。乃南海波陵國。若那䟦陀羅(此云智賢)。為沙門會寧。于波陵國也。麟鳳年。自南海寄歸達交州。后附經入京。是年沙門靈會。方于東宮。啟請施行(釋教錄)。

己卯(調露元)

正月信士杜行顗。譯出佛頂勝咒經一卷。顗京兆人。儀鳳中行鴻臚寺。典客署令。顗妙通梵語。因罽賓僧佛陀波利。獻尊勝經。帝乃詔令譯之。今在藏。

庚辰(永隆元)

辛巳(開耀元)

南天竺有菩提流志。為西域宗師。帝聞風而悅之。因使西域。有詔敦請○太子文學權無二。述釋典稽疑十條。以問興善復禮法師。禮乃撰十門辨惑論二卷以釋之。眾疑頓遣。此雖一時之酬答。實為萬代之龜鏡也。見行於世。

壬午(永淳元)

五月。日照再譯最勝陀羅尼經(此本多誤)○慈恩法師窺基卒。壽五十一。有詔傷悼。御製𦘕像贊。來葬樊川北渠。近奘公之塋。基貌碩心慈。嘗造玉文殊像。及金寫大般若經。皆獲瑞應。初宣律師。以弘律感天廚供饌。每薄基三車之玩。不甚為禮。基嘗訪宣。其日過午。而天饌不至。及基辭去。天神乃降。

【現代漢語翻譯】 現代漢語譯本：在寺廟裡，慧能大師正在說法。座下有僧尼、道士、俗家弟子一千餘人，刺史、官僚等三十餘人。這一天，慧能大師廣泛地宣講頓教法門，他的門人法海將他的說法抄錄下來，流傳於世，這就是現在的《壇經》。

戊寅年（三年）：

《涅槃經》茶毗后的兩卷經文，是南海波陵國（今印度尼西亞蘇門答臘島）的若那䟦陀羅（Jnanabhadra，意為智賢）為沙門會寧在波陵國翻譯的。在麟鳳年間，從南海寄回，到達交州（今越南北部），後來附著經書進入京城。這一年，沙門靈會在東宮，請求施行（見《釋教錄》）。

己卯年（調露元年）：

正月，信士杜行顗翻譯出《佛頂勝咒經》一卷。杜行顗是京兆（今陜西西安）人，在儀鳳年間任鴻臚寺典客署令。杜行顗精通梵語，因為罽賓（今克什米爾地區）僧人佛陀波利獻上《尊勝經》，皇帝就下詔命令他翻譯。現在這部經書還在藏經中。

庚辰年（永隆元年）：

辛巳年（開耀元年）：

南天竺（今印度南部）有一位菩提流志（Bodhiruci），是西域的宗師。皇帝聽說他的名聲后非常高興，於是派遣使者前往西域，下詔書敦請他。太子文學權無二撰寫了《釋典稽疑》十條，用來詢問興善寺的復禮法師。復禮法師於是撰寫了《十門辨惑論》二捲來解釋這些疑問。眾人的疑惑頓時消散。這雖然是一時的問答，實際上是為萬代提供借鑑的寶鏡。現在這部論著還在世間流傳。

壬午年（永淳元年）：

五月，日照再次翻譯《最勝陀羅尼經》（這個版本有很多錯誤）。慈恩寺的法師窺基圓寂，享年五十一歲。皇帝下詔表示哀悼，並親自撰寫了𦘕像贊，將他安葬在樊川北渠，靠近玄奘（奘公）的墓地。窺基相貌魁梧，心地慈悲，曾經建造玉文殊像，以及用金書寫《大般若經》，都獲得了瑞應。當初，宣律師因為弘揚戒律而感得天廚供養食物，每次窺基帶著三車的玩物來拜訪他，宣律師都不太以禮相待。窺基曾經拜訪宣律師，那天過了中午，天廚的食物都沒有送來。等到窺基告辭離開后，天神才降臨。

【English Translation】 English version: At the temple, Master Huineng was expounding the Dharma. Under his seat were over a thousand monks, nuns, Taoists, and lay disciples, along with thirty or so prefects and officials. On this day, Master Huineng extensively preached the Sudden Enlightenment Dharma, and his disciple Fahai transcribed his teachings, which were circulated in the world. This is the current 'Platform Sutra'.

Year Wuyin (3rd year):

The two volumes of the 'Nirvana Sutra' after cremation were translated by Jnanabhadra (智賢, meaning 'Wise and Virtuous') of Boling Kingdom (present-day Sumatra, Indonesia) in the South Sea for the monk Huining in Boling Kingdom. During the Linfeng years, they were sent back from the South Sea, arriving in Jiaozhou (present-day northern Vietnam), and later entered the capital along with the sutras. In this year, the monk Linghui requested its implementation at the Eastern Palace (as recorded in the 'Shijiao Lu').

Year Jimao (First Year of Tiaolu):

In the first month, the faithful Du Xingyi translated one volume of the 'Buddha Top Victory Mantra Sutra'. Du Xingyi was a native of Jingzhao (present-day Xi'an, Shaanxi), and during the Yifeng years, he served as the Director of the Bureau of Receptions at the Honglu Temple. Du Xingyi was proficient in Sanskrit. Because the Kipin (present-day Kashmir region) monk Buddhabali presented the 'Usnisa Vijaya Sutra', the emperor ordered him to translate it. This sutra is now in the collection.

Year Gengchen (First Year of Yonglong):

Year Xin Si (First Year of Kaiyao):

In South India, there was Bodhiruci (菩提流志), a master of the Western Regions. The emperor was delighted to hear of his reputation, so he sent envoys to the Western Regions to earnestly invite him. The Crown Prince's literary advisor, Quan Wu'er, wrote ten articles of 'Doubts on the Buddhist Canon' to ask the Dharma Master Fuli of Xingshan Temple. Dharma Master Fuli then wrote two volumes of 'Treatise on Resolving Doubts in Ten Categories' to explain these doubts. The doubts of the people were immediately dispelled. Although this was a temporary exchange of questions and answers, it is actually a mirror for future generations to learn from. This treatise is still circulating in the world.

Year Renwu (First Year of Yongchun):

In May, Rizhao re-translated the 'Most Victorious Dharani Sutra' (this version has many errors). Dharma Master Kuiji of Ci'en Temple passed away at the age of fifty-one. The emperor issued an edict expressing his condolences and personally wrote an encomium for his portrait, burying him in the northern canal of Fanchuan, near the tomb of Xuanzang (Master Zang). Kuiji had a large build and a compassionate heart. He once created a jade Manjushri statue and wrote the 'Great Perfection of Wisdom Sutra' in gold, both of which received auspicious responses. Initially, Vinaya Master Xuan, because of promoting the precepts, received offerings of food from the heavenly kitchen. Every time Kuiji visited him with three carts of playthings, Vinaya Master Xuan did not treat him with much courtesy. Kuiji once visited Vinaya Master Xuan, and that day, after noon, the food from the heavenly kitchen did not arrive. After Kuiji bid farewell and left, the heavenly beings then descended.

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宣責以後時。天曰。適見大乘菩薩在此。翊衛嚴甚。故無自而入。宣聞之大驚。於是遐邇增敬焉。先是。奘公親授西域戒賢瑜伽師地唯識宗。而基盡領其妙天下目為三乘法相顯理宗。謂之慈恩教○隱士孫思邈卒。善莊老陰陽醫藥之術。尤重釋典。世稱孫真人焉。

癸未(洪道元)　十二月高宗崩中宗即位。

初北印土罽賓國沙門。佛陀波利(此云覺護)。儀鳳元年。至五臺清涼山。逢一叟問曰。爾來何為。曰欲禮文殊。曰曾持佛頂尊勝咒來否。曰未也。曰此土眾生。犯四棄者多。能回取咒。以流此土。作大利益。弟子當示師文殊所在。叟忽不見。波利乃返本國。取咒至於長安。有旨。命杜行顗及日照三藏番譯。譯訖賜利䞋絹三十疋。至是利又將梵本。訪西明寺。僧順貞奏共譯出。名尊勝陀羅尼。乃第三齣也。與杜令譯者。大同小異。比諸眾譯。此最弘布。波利即入五臺。后不知終○法師元暉卒。暉字道世。撰法苑珠林一百卷。今在藏。

則天皇后

甲申(光宅元年)

二月。廢中宗為廬陵王。則天臨朝稱制。

乙酉(垂拱元年)

幽中宗于房州○懷義修白馬寺。

丙戌(二年)

泉州黃守恭宅園中桑樹。忽生白蓮花。因舍宅為寺。今開元寺是也(方輿勝覽)

【現代漢語翻譯】 現代漢語譯本： 宣責之後，天空傳來聲音說：『剛才我看到大乘菩薩在這裡，護衛非常嚴密，所以我無法進入。』宣聽了之後非常驚訝，從此遠近的人更加敬重他。此前，玄奘（Xuanzang）法師親自傳授了西域戒賢（Shilabhadra）瑜伽師的唯識宗，而窺基（Kuiji）完全領悟了其中的奧妙，天下人稱他為三乘法相顯理宗，也稱為慈恩宗（Ci'en School）。隱士孫思邈（Sun Simiao）去世，他精通莊子、老子、陰陽、醫藥之術，尤其重視佛教經典，世人稱他為孫真人。 癸未年（洪道元年），十二月，高宗（Gaozong）駕崩，中宗（Zhongzong）即位。 起初，北印度罽賓國（Kashmir）的沙門佛陀波利（Buddhapali，意為覺護），在儀鳳元年（676年）到達五臺山清涼寺。遇到一位老者問他說：『你來這裡做什麼？』回答說：『想禮拜文殊菩薩（Manjusri）。』老者問：『你曾帶來佛頂尊勝咒（Usnisa Vijaya Dharani Sutra）嗎？』回答說：『沒有。』老者說：『此地眾生，犯四重罪的人很多，如果能取回此咒，在此地流傳，會有很大的利益。我可以告訴你文殊菩薩在哪裡。』老者忽然不見了。佛陀波利於是返回本國，取回咒語到達長安。皇帝下旨，命令杜行顗（Du Xingyi）和日照三藏（Rizhao）翻譯。翻譯完畢后，賞賜了綾絹三十匹。後來，利又拿著梵文字，拜訪西明寺，僧人順貞（Shunzhen）上奏一起翻譯出來，名為尊勝陀羅尼，這是第三次翻譯。與杜行顗翻譯的版本，大同小異。在各種譯本中，這個版本流傳最廣。佛陀波利隨即進入五臺山，後來不知所終。法師元暉（Yuanhui）去世，元暉字道世（Daoshi），撰寫了《法苑珠林》（Dharma Garden of Pearls）一百卷，現在還在經藏中。 則天皇后（Empress Wu Zetian） 甲申年（光宅元年） 二月，廢黜中宗為廬陵王，則天臨朝稱制。 乙酉年（垂拱元年） 將中宗幽禁在房州。懷義（Huaiyi）重修白馬寺（White Horse Temple）。 丙戌年（二年） 泉州黃守恭（Huang Shou Gong）宅園中的桑樹，忽然生長出白蓮花。因此捐獻住宅作為寺廟，就是現在的開元寺（Kaiyuan Temple）。（出自《方輿勝覽》）

【English Translation】 English version: After the proclamation, a voice from the sky said: 'Just now I saw a Mahayana Bodhisattva here, with extremely tight protection, so I could not enter.' Xuan was greatly surprised upon hearing this, and from then on, people far and near respected him even more. Previously, Master Xuanzang personally taught the Yogacara school of Vijnanavada of Shilabhadra (戒賢) in the Western Regions, while Kuiji (窺基) fully grasped its essence. People throughout the world called him the Three Vehicle Dharma Characteristics Manifesting Principle School, also known as the Ci'en School (慈恩宗). The recluse Sun Simiao (孫思邈) passed away. He was proficient in the arts of Zhuangzi, Laozi, Yin-Yang, and medicine, and especially valued Buddhist scriptures. The world called him True Man Sun. In the year Guiwei (洪道元年), the twelfth month, Emperor Gaozong (高宗) passed away, and Emperor Zhongzong (中宗) ascended the throne. Initially, the Shramana Buddhapali (佛陀波利, meaning 'Guardian of Awakening') from the Kingdom of Kashmir (罽賓國) in North India arrived at Mount Wutai Qingliang Temple in the first year of Yifeng (676 AD). He met an old man who asked him: 'What are you here for?' He replied: 'I wish to pay homage to Manjusri Bodhisattva (文殊菩薩).' The old man asked: 'Have you brought the Usnisa Vijaya Dharani Sutra (佛頂尊勝咒)?' He replied: 'No.' The old man said: 'The sentient beings in this land commit many of the four major offenses. If you can retrieve this mantra and spread it in this land, it will bring great benefit. I can show you where Manjusri Bodhisattva is.' The old man suddenly disappeared. Buddhapali then returned to his country, retrieved the mantra, and arrived in Chang'an. The emperor issued an edict, ordering Du Xingyi (杜行顗) and Rizhao Tripitaka (日照三藏) to translate it. After the translation was completed, they were rewarded with thirty bolts of silk. Later, Li also took the Sanskrit text and visited Ximing Temple, where the monk Shunzhen (順貞) requested to translate it together, named the Usnisa Vijaya Dharani. This was the third translation. It was largely the same as Du Xingyi's translation, with minor differences. Among all the translations, this version was the most widely circulated. Buddhapali then entered Mount Wutai, and his later whereabouts are unknown. Dharma Master Yuanhui (元暉) passed away. Yuanhui's courtesy name was Daoshi (道世). He compiled the 'Dharma Garden of Pearls' (法苑珠林) in one hundred volumes, which is now in the Tripitaka. Empress Wu Zetian (則天皇后) In the year Jiashen (光宅元年) In the second month, Emperor Zhongzong was deposed as the Prince of Luling, and Empress Wu Zetian took the throne and ruled. In the year Yiyou (垂拱元年) Emperor Zhongzong was imprisoned in Fangzhou. Huaiyi (懷義) rebuilt the White Horse Temple (白馬寺). In the year Bingxu (二年) In Huang Shou Gong's (黃守恭) residence garden in Quanzhou, the mulberry trees suddenly grew white lotus flowers. Therefore, he donated his residence as a temple, which is now the Kaiyuan Temple (開元寺). (From 'Comprehensive View of Places and Scenery')

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。

丁亥(三年)

天竺地婆訶羅(此云日照)。自天皇儀鳳初。至京譯密嚴等經。至是年共譯十八部三十四卷。天后親制序。今在藏。

戊子(四年)

后延神僧萬回入宮。賜錦衣。令宮女給侍。

己丑(永昌元年)

于闐沙門提云般若(此雲天智)。是年至京。謁帝于洛。來於東寺番經。

庚寅(天授元年　九月改國號周)

沙門法明等十人。詣闕上大云經。盛稱則天當代唐主閻浮提。則天大悅。賜十沙門紫方袍銀龜袋。頒經于天下諸州。各建大云寺。

辛卯(二年)

來升釋氏。在道教之上○天智至是。共出經論六部。

壬辰(長壽元年)

□仁儉禪師。師至見。乃仰視帝良久云。會么。帝曰不會。師云。老僧持不語戒。言訖而去(一雲天冊萬歲乙未年)。翌日進短歌十九首。后覽而嘉之。厚加賜賚。今唯了元歌一首。盛行於世。師即騰騰和尚也。

癸巳(二年)

天竺達摩流支(此云法希)。天后改為菩提流志(此云覺愛)。初天皇遣使邀之。是年至京。即于佛授記寺。譯經一十九部二十卷○沙門釋慧智。父乃印土人。故諳兩土言音。三藏地婆訶羅提云般若寶思惟等。所有番譯。皆召智為證。兼令度語。是年自譯贊

【現代漢語翻譯】 丁亥（三年） 天竺地婆訶羅（Divakara，意為日照）。自天皇儀鳳初年開始，到京城翻譯《密嚴經》等經典。到這年，總共翻譯了十八部三十四卷。天后親自撰寫序言，現在還在藏經中。 戊子（四年） 天后召神僧萬回入宮，賜予錦衣，令宮女侍奉。 己丑（永昌元年） 于闐沙門提云般若（Prajnadharma，意為天智）。這年到達京城，在洛陽謁見皇帝，來東寺翻譯佛經。 庚寅（天授元年，九月改國號為周） 沙門法明等十人，到朝廷呈上《大云經》，極力稱頌則天是當代唐朝的君主，是閻浮提（Jambudvipa，指我們所居住的這個世界）的主人。則天非常高興，賜予這十位沙門紫色方袍和銀龜袋，並將《大云經》頒佈到天下各州，各地都建造了大云寺。 辛卯（二年） 來升釋氏在道教之上。天智到這年，總共翻譯了經論六部。 壬辰（長壽元年） □仁儉禪師。禪師到后，仰視皇帝良久，問道：『會么？』（明白嗎？）皇帝說：『不會。』禪師說：『老僧持不語戒。』說完就離開了（一說在天冊萬歲乙未年）。第二天，進獻短歌十九首。天后看了之後非常讚賞，給予豐厚的賞賜。現在只有了元歌一首，在世上廣為流傳。禪師就是騰騰和尚。 癸巳（二年） 天竺達摩流支（Dharmaruci，意為法希）。天后將他改名為菩提流志（Bodhiruci，意為覺愛）。當初天皇派遣使者邀請他，這年到達京城，就在佛授記寺翻譯經典，共十九部二十卷。沙門釋慧智，他的父親是印度人，所以精通兩國語言。三藏地婆訶羅（Divakara）、提云般若（Prajnadharma）、寶思惟（Ratnacinta）等所有翻譯，都召慧智來作證，兼讓他翻譯語言。這年親自翻譯讚歌。

【English Translation】 Dinghai (3rd year) The Indian monk Divakara (meaning 'Sun Illumination'). From the beginning of Emperor Yifeng's reign, he came to the capital to translate scriptures such as the 'Ghanavyuha Sutra'. By this year, he had translated a total of eighteen works in thirty-four volumes. The Empress Dowager personally wrote the preface, which is now in the collection. Wuzi (4th year) The Empress Dowager summoned the divine monk Wanhui into the palace, bestowed upon him brocade robes, and ordered palace women to attend to him. Jichou (1st year of Yongchang) The Khotanese (from 于闐) monk Prajnadharma (meaning 'Celestial Wisdom'). He arrived in the capital this year and paid homage to the Emperor in Luoyang, coming to the Eastern Temple to translate scriptures. Gengyin (1st year of Tianshou, the state name was changed to Zhou in September) The monks Faming and others, ten in total, presented the 'Great Cloud Sutra' to the court, praising Empress Zetian as the contemporary Tang ruler and the sovereign of Jambudvipa (the world we inhabit). Empress Zetian was greatly pleased and bestowed upon these ten monks purple square robes and silver turtle pouches, and promulgated the 'Great Cloud Sutra' to all the prefectures in the land, each building a Great Cloud Temple. Xinmao (2nd year) Laisheng placed the Shakya clan above Taoism. By this year, Prajnadharma had translated a total of six sections of scriptures and treatises. Renchen (1st year of Changshou) Chan Master □ Renjian. When the master arrived and saw the Emperor, he looked up at him for a long time and asked, 'Do you understand?' The Emperor said, 'I do not understand.' The master said, 'This old monk observes the precept of silence.' Having spoken, he departed (one account says it was in the year Yiwei of Tiance Wansui). The next day, he presented nineteen short songs. The Empress Dowager read them and praised them greatly, bestowing generous rewards. Now only one song, 'Liao Yuan Ge', is widely circulated in the world. The master is the same as the wandering monk. Guisi (2nd year) The Indian monk Dharmaruci (meaning 'Desire for the Dharma'). The Empress Dowager changed his name to Bodhiruci (meaning 'Love of Enlightenment'). Initially, the Emperor sent envoys to invite him. He arrived in the capital this year and translated scriptures at the Buddha Prediction Temple, totaling nineteen works in twenty volumes. The monk Shi Huizhi, whose father was from India, was proficient in the languages of both lands. All the translations by Tripitaka masters Divakara, Prajnadharma, Ratnacinta, etc., were verified by Huizhi, who also served as the translator. This year, he personally translated hymns.

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觀音頌一卷(釋教錄)。

甲午(延載元)

乙未(太后加號慈氏改元證聖)(又加天冊金輪大聖皇帝)(改元天冊萬歲)

來釋明佺等。刊定經目撰錄十五卷(今見在)○后聞于闐國。有梵本華嚴大經。即遣使往求之。並請善梵學者一人隨來。於是于闐國主。以實叉難陀(此云學喜)。妙善華嚴宗旨。遣赴命。則天見之大悅。是年三月。詔入大遍空寺。同菩提流志復禮等番譯。后移于佛授記寺譯經。則天時幸其寺。親受筆削。時施供饌焉○五月義凈法師。還自西域。所游三十餘國。往來二十五年。得經論四百部。舍利三百粒。天后親迎于上東門外。幡樂導引。安置佛授記寺。來令番譯。初共實叉難陀。譯華嚴經。久視已后。方自番譯。

丙申(萬歲通天元)

詔沙彌康法藏。于太原寺。開示新華嚴宗旨。方緒經題。感白光自口而出。成蓋停空。萬衆嘆異。有旨。命京城十大德。為藏授滿分戒。賜號賢首。詔入大遍空寺。參譯經(本傳)○詔嵩岳惠安禪師。與神秀禪師至都。肩輿入殿。親加跪禮。奉于宮禁。朝夕問道。尊為國師。來當陽山。創度門寺。以旌其德。時王公已下。及京城士庶。聞風爭來謁見。望塵拜伏。日以萬數(舊史)○詔有番僧樂住者。所在配住。時泗州大師。不欲

【現代漢語翻譯】 現代漢語譯本 《觀音頌》一卷（釋教錄）。

甲午（延載元年）

乙未（太后加號慈氏，改元證聖）（又加天冊金輪大聖皇帝）（改元天冊萬歲）

來釋明佺等人。刊定經目，撰錄十五卷（現在還能見到）。後來聽說于闐國（Khotan，古代西域國名）有梵文原本的《華嚴大經》，就派遣使者前去求取，並請一位精通梵文的學者一同前來。於是于闐國王派實叉難陀（Śikṣānanda，意為學喜），他精通華嚴宗的宗旨，奉命前來。則天（武則天）見到他非常高興。這年三月，下詔讓他進入大遍空寺，與菩提流志（Bodhiruci）和復禮等人一同翻譯。後來移到佛授記寺翻譯經典。則天時常親臨該寺，親自參與筆削潤色。當時在此施捨齋飯供養。五月，義凈法師（Yijing）從西域返回，遊歷了三十多個國家，往返二十五年，帶回經論四百部，舍利三百粒。天后（武則天）親自到上東門外迎接，用幡樂引導，安置在佛授記寺，命他翻譯經典。起初與實叉難陀一同翻譯《華嚴經》，久視年間之後，才獨自翻譯。

丙申（萬歲通天元年）

下詔沙彌康法藏（Kang Fazang），在太原寺開示新的華嚴宗旨。剛開始講經題，就感應到一道白光從口中發出，形成傘蓋停留在空中，眾人嘆爲奇異。有旨意，命京城十大德為法藏授滿分戒，賜號賢首（賢首國師）。下詔進入大遍空寺，參與翻譯經典（見《本傳》）。下詔嵩岳惠安禪師（Hui'an）與神秀禪師（Shenxiu）到都城。用肩輿抬入殿內，則天親自跪拜行禮，在宮禁中供奉，早晚問道，尊為國師。惠安禪師來到當陽山，建立度門寺，以此表彰他的德行。當時王公以下，以及京城士人百姓，聞風爭相前來拜見，望塵拜倒，每天有數萬人（見《舊史》）。下詔有番僧樂住者，按所在配住。當時泗州大師（Sizhou Dashi），不願

【English Translation】 English version 《Guanyin Song》, one scroll (recorded in the Buddhist Canon).

Jiawu year (Yanzai 1st year)

Yiwei year (The Empress Dowager added the title 'Cishi', changed the era name to 'Zhengsheng') (Also added the title 'Tian Ce Jinlun Dasheng Huangdi') (Changed the era name to 'Tian Ce Wansui')

The monks Shi Mingqian and others edited and finalized the scripture catalog, compiling fifteen scrolls (still extant today). Later, upon hearing that the Kingdom of Khotan (Yutian Guo, an ancient kingdom in the Western Regions) possessed a Sanskrit version of the 《Avataṃsaka Sūtra》 (Huayan Dajing), they dispatched envoys to seek it and requested a scholar proficient in Sanskrit to accompany them. Consequently, the King of Khotan sent Śikṣānanda (meaning 'Joy of Learning'), who was well-versed in the tenets of the Huayan School, to fulfill the request. Empress Wu Zetian (Ze Tian) was greatly pleased upon meeting him. In the third month of that year, she issued an edict for him to enter the Dabiankong Monastery and translate the scriptures together with Bodhiruci and Fuli. Later, they moved to the Foshouji Monastery to translate the scriptures. Wu Zetian often visited the monastery, personally participating in the editing and polishing of the translations. At that time, she provided offerings and meals there. In the fifth month, the Dharma Master Yijing returned from the Western Regions, having traveled to more than thirty countries over twenty-five years, bringing back four hundred scriptures and treatises, and three hundred relics. The Empress Dowager (Wu Zetian) personally welcomed him outside the Shangdong Gate, with banners and music leading the way, and housed him in the Foshouji Monastery, ordering him to translate the scriptures. Initially, he translated the 《Avataṃsaka Sūtra》 together with Śikṣānanda, but after the Jiushi era, he translated independently.

Bingshen year (Wansui Tongtian 1st year)

An edict was issued for the Śrāmaṇera Kang Fazang to expound the new Huayan tenets at the Taiyuan Monastery. As he began to explain the scripture title, a white light emanated from his mouth, forming a canopy that remained suspended in the air, causing the multitude to marvel at the wonder. An imperial decree was issued, ordering the ten eminent monks of the capital to bestow the full monastic precepts upon Fazang, granting him the title 'Xianshou' (Worthy Head). He was ordered to enter the Dabiankong Monastery to participate in the translation of scriptures (see 《Ben Zhuan》). An edict was issued for the Chan Master Hui'an of Mount Song (Songyue Hui'an Chanshi) and the Chan Master Shenxiu to come to the capital. They were carried into the palace on shoulder-borne litters, and Wu Zetian personally knelt and paid respects, housing them in the palace and inquiring about the Dharma morning and evening, honoring them as national teachers. Hui'an came to Mount Dangyang and founded the Dumen Monastery to commend his virtue. At that time, princes and dukes and below, as well as the scholars and commoners of the capital, vied to come and pay their respects upon hearing of him, prostrating themselves in the dust, numbering in the tens of thousands each day (see 《Jiu Shi》). An edict was issued that those foreign monks who wished to reside should be assigned residences according to their locations. At that time, the Great Master of Sizhou (Sizhou Dashi) was unwilling to

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異凡。乃于楚州龍興寺隸名。適議建佛殿。大師忽言。吾助五百貫。問在何間。答言非遠。乃到江畔。見數舡至。師招住后舡責云。無心濟物。已是愚迷。何故劫人更加傷害。若不捨施。汝必遭刑。舟人遂舍五百貫。哀求救護。尋遭楊子縣擒捕。囚在囹扉。款問已實。甘心待死。惟想江邊大師。疑是觀音聖者。乃志心想念。師忽現雲中。慰曰。但知專念。不必它憂。罪款既圓于案中。恩赦忽流於天下。實為寒灰髮焰。朽骨生肌矣(本傳)。

丁酉(神功元年)

泗州大師。或宴坐于深房。或振钖于長路。水灑石師之口。盡療于母牙疼。瓶擲裴公之房。頓瘳辛氏疢疾。施扇則畢令風濤無害。慈幼則趙母病苦自痊。不施駿馬。則孫令墜馬而亡。不施鈔鑼。則裴氏浣鑼而沒。后與門人慧儼。誓願遊方。離山陽。而道俗攀依。到淮陰則舟航稽首。莫不停帆獻供。息棹焚香。請降臨而不來。無邀迎而忽至(本傳)。

戊戌(聖曆元年)

召廬陵王還。

己亥(二年)

十月。譯新華嚴經。成八十卷。則天親制序。御太極殿。宣示百官(本經)。

庚子(久視元年)

詔斂天下僧錢日一文。聚作大像于白馬阪。狄仁傑等。上疏切諫。則天不納(舊史)○八月婆羅門李無謟。譯出

【現代漢語翻譯】 現代漢語譯本： 異凡（僧人名）。後來在楚州龍興寺登記為僧。恰逢寺里商議建造佛殿，大師忽然說：『我捐助五百貫錢。』有人問錢在哪裡，大師回答說：『不遠。』於是來到江邊，看見幾艘船隻駛來。大師招呼停住後面的那艘船，責備船上的人說：『沒有慈悲心去救濟他人，已經是愚昧糊塗了，為什麼還要搶劫別人，更加加以傷害？如果不捨財佈施，你們必定會遭受刑罰。』船上的人於是捨出五百貫錢，哀求大師救護。不久，這些人被楊子縣抓捕，囚禁在牢獄裡。經過審問，罪行屬實，甘心等待處死。只是心中想著江邊的大師，懷疑他是觀音菩薩。於是專心致志地想念大師。大師忽然顯現在雲中，安慰他們說：『只要知道專心念佛，不必擔心其他的事情。』罪行既然已經在案卷中定案，皇上的恩赦忽然降臨于天下。這真是寒冷的灰燼重新燃起火焰，腐朽的骨頭重新生出肌肉啊（本傳）。

丁酉年（神功元年）

泗州大師（僧人名），有時在深深的房間里靜坐，有時在漫長的道路上搖動錫杖。用水灑在石獅子的口中，就治好了老婦人的牙疼。把瓶子扔到裴公的房間里，立刻治好了辛氏的疾病。施捨扇子，就能使畢令的風浪沒有損害。慈愛幼兒，趙母的病痛自然痊癒。不施捨駿馬，孫令就墜馬而亡。不施捨鈔鑼，裴氏就因為洗鑼而淹死。後來與門人慧儼（僧人名）發誓要遊歷四方。離開山陽，道士和俗人都攀附依戀。到達淮陰，船隻都叩頭致敬。沒有不停船獻上供養的，停止劃槳焚香，請求大師降臨卻不來，沒有邀請迎接卻忽然來到（本傳）。

戊戌年（聖曆元年）

召回廬陵王。

己亥年（二年）

十月，翻譯新的《華嚴經》，完成八十卷。武則天親自撰寫序言，在太極殿上，向百官宣讀（本經）。

庚子年（久視元年）

下詔搜刮天下僧人的錢，每天每人一文錢，聚集起來在白馬阪建造大佛像。狄仁傑等人上書懇切勸諫，武則天不採納（舊史）。八月，婆羅門李無謟翻譯出...

【English Translation】 English version: Yi Fan (name of a monk). Later, he registered as a monk at Longxing Temple in Chuzhou. Coincidentally, the temple was discussing the construction of a Buddha hall. The master suddenly said, 'I will donate five hundred strings of cash.' Someone asked where the money was. The master replied, 'Not far.' So they came to the riverside and saw several boats approaching. The master called to stop the boat at the rear and rebuked the people on board, saying, 'Having no compassion to help others is already foolish and confused. Why do you rob others and inflict even more harm? If you do not give alms, you will surely suffer punishment.' The people on the boat then gave up five hundred strings of cash, begging the master to save them. Soon after, these people were arrested by Yangzi County and imprisoned in jail. After interrogation, the crimes were confirmed, and they willingly awaited death. They only thought of the master by the river, suspecting that he was the Bodhisattva Guanyin. So they single-mindedly thought of the master. The master suddenly appeared in the clouds, comforting them, saying, 'Just know to concentrate on reciting the Buddha's name, and do not worry about other things.' Since the crimes have already been determined in the case file, the emperor's amnesty suddenly descends upon the world. This is truly cold ashes rekindling flames, and decayed bones growing flesh again (Biography).

Dingyou Year (Shen Gong 1st Year)

Master Sizhou (name of a monk), sometimes sat in meditation in a deep room, and sometimes shook his tin staff on a long road. Sprinkling water on the mouth of a stone lion cured an old woman's toothache. Throwing a bottle into Pei Gong's room immediately cured Xin Shi's illness. Giving away a fan ensured that Bi Ling's winds and waves caused no harm. Loving young children caused Zhao Mu's illness to heal naturally. Not giving away a fine horse caused Sun Ling to fall from his horse and die. Not giving away a gong caused Pei Shi to drown while washing the gong. Later, he and his disciple Hui Yan (name of a monk) vowed to travel around. Leaving Shanyang, both Daoists and laypeople clung to them. Arriving at Huaiyin, the boats bowed in respect. None stopped offering donations, stopping rowing and burning incense, asking the master to descend but he did not come, not inviting him but he suddenly arrived (Biography).

Wuxu Year (Sheng Li 1st Year)

Summoned Prince Luling back.

Jihai Year (2nd Year)

In October, translated the new 'Avatamsaka Sutra', completing eighty volumes. Empress Wu Zetian personally wrote the preface and announced it to the officials in the Taiji Hall (This Sutra).

Gengzi Year (Jiu Shi 1st Year)

An edict was issued to collect one coin per day from every monk in the world, to gather and build a large Buddha statue at Baima Ban. Di Renjie and others submitted memorials earnestly advising against it, but Wu Zetian did not accept it (Old History). In August, the Brahmin Li Wuqiao translated...

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不空罥索經一卷。乃秘教總持之要。

辛丑(長安元年)

則天將建大像。御史張廷圭。上疏切諫。則天召見。賜以金帛。而慰喻之(唐史)○詔賢首法師法藏。于東都佛授記寺。講新華嚴經。至華藏世界品。感大地震動。即日召對長生殿。問帝網十重六相之義。藏敷宣有緒。又就指殿隅金師子為曉。則天豁然領解。由是集其語。目為金師子章○(初儼尊者。傳杜順華嚴宗旨。藏侍儼盡傳其教。及儼去世。藏以巾幘說法。於是耆德抗表。乞度為僧。凡藏落髮受具。皆則天特旨。藏沒清涼國師澄觀。傳其教。學者宗之。目為一念圓融具德宗。謂之賢首教)。

壬寅(二年)

萬回公。所至顯化。玄宗在蕃。嘗私謁回。回撫其背曰。五十年太平天子。可自愛睿。宗為相王。每將出。回必告市人曰。天子來。少頃而相王至。其神異類如此。

癸卯(三年)

義凈法師。以久視元年至是年。譯光明等經。二十部百十五卷。天后制新番聖教序○則天鑄像之費將具。李憍疏諫。后不納。是冬像成。率百僚禮祀(舊唐史)。

甲辰(四年)

正月。實叉譯入楞伽經七卷。功畢(今在藏。此比諸本。尤為詳明)○實叉至此。總譯經論一十九部一百七卷○實叉難陀。辭還於闐。詔遣御

【現代漢語翻譯】 現代漢語譯本 《不空罥索經》一卷，是密教總持的重要經典。

辛丑年（長安元年）

則天（武則天）將要建造大佛像，御史張廷圭上書懇切勸諫。則天召見了他，賞賜金帛，並加以慰問（出自《唐史》）。則天皇帝下詔讓賢首法師法藏在東都佛授記寺講解新《華嚴經》。講到《華藏世界品》時，感應到大地震動。當天就召見法藏於長生殿，詢問帝網十重六相的含義。法藏有條不紊地闡述講解，又就地指著殿角的金獅子來解說。則天豁然領悟理解。因此收集他的言論，命名為《金師子章》。（當初儼尊者傳授杜順的華嚴宗旨，法藏侍奉儼尊者，盡得其教。等到儼尊者去世，法藏用巾幘說法。於是德高望重的人上表，請求讓他剃度為僧。凡是法藏落髮受具足戒，都是則天皇帝的特別旨意。法藏去世后，清涼國師澄觀繼承了他的教義。學者們尊崇他的學說，稱之為一念圓融具德宗，也叫做賢首教）。

壬寅年（二年）

萬回公，所到之處都顯示神異。玄宗（唐玄宗）在藩邸時，曾經私下拜見他。萬回公撫摸著他的背說：『五十年太平天子，可以自愛。』玄宗為相王時，每次將要外出，萬回公必定告訴市人說：『天子來了。』不久相王就到了。他的神異之處大概就是這樣。

癸卯年（三年）

義凈法師從久視元年到這年，翻譯了《光明經》等經典，共二十部一百一十五卷。天后（武則天）親自撰寫了新譯佛經的序言。則天鑄造佛像的費用將要準備好時，李憍上疏勸諫，武后沒有采納。這年冬天佛像建成，率領百官行禮祭祀（出自《舊唐史》）。

甲辰年（四年）

正月，實叉難陀（Śikṣānanda）譯出《楞伽經》七卷，翻譯完畢（現在儲存在經藏中，這個譯本比其他版本更為詳細明白）。實叉難陀到此時，總共翻譯經論十九部一百零七卷。實叉難陀辭別返回于闐（Khotan），皇帝下詔派遣御

【English Translation】 English version The one volume of the Amoghapāśa Sūtra (Bùkōng Juànsuǒ Jīng 不空罥索經), is an essential compendium of the esoteric teachings.

Year Xinchou (辛丑) (First year of Cháng'ān (長安) reign, corresponding to 701 CE)

Empress Zetian (則天, Wu Zetian) intended to construct a large Buddha image. The Imperial Censor Zhang Tinggui (張廷圭) submitted a memorial earnestly advising against it. Zetian summoned him, bestowed upon him gold and silk, and consoled him (from the History of the Tang Dynasty 唐史). An edict was issued for the Venerable Fazang (法藏), the Xianshou (賢首) master, to lecture on the new Avataṃsaka Sūtra (Huāyán Jīng 華嚴經) at the Foshouji Monastery (佛授記寺) in the Eastern Capital. When he reached the chapter on the Garbhadhātu World (Huāzàng Shìjiè Pǐn 華藏世界品), a great earthquake was felt. On the same day, he was summoned to the Changsheng Hall (長生殿) and questioned about the meaning of the ten layers and six aspects of the Indra's net (Dìwǎng Shíchóng Liùxiàng zhī Yì 帝網十重六相之義). Fazang expounded and explained them systematically. He also used the golden lion statue in the corner of the hall as an illustration. Zetian suddenly understood and comprehended. Therefore, his words were collected and titled The Chapter on the Golden Lion (Jīn Shīzi Zhāng 金師子章). (Initially, Venerable Chuyan (初儼) transmitted the Huayan doctrines of Dushun (杜順). Fazang attended to Chuyan and fully received his teachings. After Chuyan's passing, Fazang preached using a turban and headscarf. Thereupon, virtuous elders submitted a memorial requesting that he be ordained as a monk. Zetian issued a special decree for Fazang's tonsure and full ordination. After Fazang's death, National Teacher ChengGuan (澄觀) of Qingliang Mountain transmitted his teachings. Scholars revered his teachings and called it the One Thought Perfect Harmony Virtuous Sect (Yīniàn Yuánróng Jùdé Zōng 一念圓融具德宗), also known as the Xianshou School (Xiánshǒu Jiào 賢首教)).

Year Renyin (壬寅) (Second year of Cháng'ān reign, corresponding to 702 CE)

Wan Hui Gong (萬回公) manifested miraculous transformations wherever he went. When Xuanzong (玄宗, Emperor Xuanzong of Tang) was residing in the feudal domain, he once privately visited him. Wan Hui Gong stroked his back and said, 'A fifty-year peaceful emperor, may you cherish yourself.' When Xuanzong was the Prince of Xiang (Xiàng Wáng 相王), every time he was about to go out, Wan Hui would tell the people in the market, 'The Emperor is coming.' Shortly after, the Prince of Xiang would arrive. His miraculous abilities were of this kind.

Year Guimao (癸卯) (Third year of Cháng'ān reign, corresponding to 703 CE)

From the first year of Jiushi (久視) to this year, the Dharma Master Yijing (義凈) translated scriptures such as the Suvarṇaprabhāsa Sūtra (Guāngmíng Jīng 光明經), totaling twenty works in one hundred and fifteen volumes. Empress Tianhou (天后, Empress Wu Zetian) personally wrote the preface to the newly translated sacred teachings. When the expenses for Zetian's casting of the Buddha image were about to be prepared, Li Jiao (李憍) submitted a memorial advising against it, but the Empress did not accept it. In the winter of this year, the image was completed, and she led the officials in performing rituals and sacrifices (from the Old History of the Tang Dynasty 舊唐史).

Year Jiachen (甲辰) (Fourth year of Cháng'ān reign, corresponding to 704 CE)

In the first month, Śikṣānanda (實叉難陀) translated the Laṅkāvatāra Sūtra (Léngqié Jīng 楞伽經) in seven volumes, completing the translation (now preserved in the collection; this version is more detailed and clear compared to other versions). By this time, Śikṣānanda had translated a total of nineteen scriptures and treatises in one hundred and seven volumes. Śikṣānanda requested to return to Khotan (于闐), and the Emperor issued an edict to send a royal

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史霍嗣光送還○睹貨邏國沙門彌陀山(此云寂友)。初共實叉難陀譯經。是年譯無垢凈光經一卷。乃辭帝還邦。帝厚遣之。

中宗

乙巳(神龍元)

正月。大臣等請太后。傳位太子○中宗即位○太后徙居上陽宮。帝帥百官。上太后尊號。曰則天大聖皇帝。復國號曰唐○流宰相房融于高州○四月。中宗降御札。召曹溪六祖入京。其辭曰。朕請安秀二師。宮中供養。萬機之暇。每究一乘。二師並推讓云。南方能禪師。密授忍大師衣法。可就彼問。今遣內侍薛簡。馳詔迎請。愿師慈念。速赴上京。師以表辭疾。愿終林麓。薛簡曰。京城禪德皆云。欲得會道。當旨禪定。未審。師所說法如何。祖曰。道由心悟。豈在坐耶。簡曰。弟子回朝。主上必問。愿師指示心要。令得明道。祖曰。道無明暗。簡曰。明喻智慧。暗況煩惱。倘不以智慧。照破煩惱。生死憑何出離。祖曰。若以智慧。照煩惱者。此是二乘小機。簡曰。何謂大乘見解。祖曰。明與無明。其性無二。無二之性。即是實性。實性者。在凡不減。在聖不增。住煩惱而不亂。居禪定而不寂。性相如如。名之曰道。簡曰。師說不生不滅。何異外道。祖曰。外道將滅止生。以生顯滅。滅猶不滅。生說無生。我說本自不生。今亦無滅。所以不同外道。汝欲知

【現代漢語翻譯】 現代漢語譯本：史霍嗣光送還了睹貨邏國（Tokhara，古代中亞地區）的沙門（佛教出家人）彌陀山（Amitabha Mountain，意為寂友）。他最初與實叉難陀（Śikṣānanda）一起翻譯佛經。這年，他們翻譯了《無垢凈光經》一卷。之後，彌陀山向皇帝辭行，返回自己的國家。皇帝給予了他豐厚的賞賜。

中宗（唐中宗，唐朝皇帝）

乙巳年（神龍元年）

正月，大臣們請求太后（指武則天）將皇位傳給太子。中宗即位。太后遷居上陽宮。皇帝率領百官，尊奉太后為則天大聖皇帝，恢復國號為唐。將宰相房融流放到高州。

四月，中宗頒佈御札，召曹溪六祖（禪宗六祖慧能）入京。御札中說：『朕請安秀二位禪師在宮中供養，在處理政務之餘，經常研習佛法。二位禪師都推舉說，南方有位能禪師，秘密地接受了忍大師的衣缽和法脈，可以向他請教。現在派遣內侍薛簡，快馬加鞭地去迎接。禪師慈悲，請儘快前往京城。』六祖慧能以生病為由推辭，希望終老於山林。薛簡說：『京城的禪師們都說，想要領會佛道，應當專注于禪定。不知道禪師您所說的佛法是怎樣的？』六祖說：『道由心領悟，難道在於坐禪嗎？』薛簡說：『弟子回朝后，皇上必定會問，希望禪師指示心要，使我能夠明白佛道。』六祖說：『道沒有明暗之分。』薛簡說：『明比喻智慧，暗比喻煩惱。如果不以智慧照破煩惱，生死輪迴憑什麼才能解脫？』六祖說：『如果以智慧去照破煩惱，這是二乘（聲聞乘和緣覺乘）的小乘根機。』薛簡問：『什麼才是大乘的見解？』六祖說：『明與無明，它們的本性沒有差別。沒有差別的本性，就是實性。這實性，在凡夫身上不會減少，在聖人身上也不會增加，處於煩惱之中也不會擾亂，處於禪定之中也不會寂靜。自性與現象如如不動，就稱之為道。』薛簡說：『禪師所說的不生不滅，和外道有什麼區別？』六祖說：『外道是將滅作為止息，以生來顯示滅，認為滅后就什麼都沒有了，而生也只是虛幻的生。我說的是本來就不生，現在也沒有滅。所以和外道不同。你想知道』

【English Translation】 English version: Shi Housiguang escorted back the śrāmaṇa (Buddhist monk) Mitashan (Amitabha Mountain, meaning 'Quiet Friend') of the Tokhara country (an ancient region in Central Asia). He initially translated scriptures with Śikṣānanda. In this year, they translated one volume of the Immaculate Light Sutra. Afterwards, Mitashan bid farewell to the emperor to return to his country. The emperor bestowed generous gifts upon him.

Emperor Zhongzong (Emperor of the Tang Dynasty)

Year Yisi (First year of Shenlong)

In the first month, the ministers requested the Empress Dowager (referring to Wu Zetian) to pass the throne to the Crown Prince. Emperor Zhongzong ascended the throne. The Empress Dowager moved to Shangyang Palace. The emperor led the officials in honoring the Empress Dowager with the title 'Zetian Dasheng Huangdi' (Great Sage Emperor Zetian), and restored the country's name to Tang. The Prime Minister Fang Rong was exiled to Gaozhou.

In the fourth month, Emperor Zhongzong issued an imperial edict summoning the Sixth Patriarch of Caoqi (Zen Buddhist Sixth Patriarch Huineng) to the capital. The edict stated: 'I invited the two Zen masters, An and Xiu, to be supported in the palace, and during my leisure from state affairs, I often studied the Dharma. Both Zen masters recommended that there is a Zen master Neng in the South who secretly received the robe and Dharma lineage of Master Ren, and one can seek guidance from him. Now I am dispatching the eunuch Xue Jian to hasten to welcome . Zen Master, with compassion, please come to the capital quickly.' The Sixth Patriarch Huineng declined on the grounds of illness, wishing to spend his remaining years in the mountains and forests. Xue Jian said: 'The Zen masters in the capital all say that to understand the Way, one should focus on meditation. I do not know what Dharma the Zen Master speaks of?' The Sixth Patriarch said: 'The Way is understood by the mind; how can it be in sitting meditation?' Xue Jian said: 'When this disciple returns to the court, the Emperor will surely ask. I hope the Zen Master will instruct me on the essential points so that I may understand the Way.' The Sixth Patriarch said: 'The Way has no light or darkness.' Xue Jian said: 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If one does not use wisdom to illuminate and break through afflictions, how can one escape from the cycle of birth and death?' The Sixth Patriarch said: 'If one uses wisdom to illuminate afflictions, this is the small vehicle of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' Xue Jian asked: 'What is the view of the Great Vehicle?' The Sixth Patriarch said: 'Light and ignorance, their nature is not different. The nature of non-difference is the true nature. This true nature does not decrease in ordinary beings, nor does it increase in sages. It dwells in afflictions without being disturbed, and it dwells in meditation without being still. The nature and phenomena are such as they are, and this is called the Way.' Xue Jian said: 'What the Zen Master says about non-birth and non-death, how is it different from the heretics?' The Sixth Patriarch said: 'The heretics take cessation as the end, and use birth to show cessation, thinking that after cessation there is nothing, and birth is just an illusion. What I say is that originally there is no birth, and now there is no death. Therefore, it is different from the heretics. You want to know'

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心要。但一切善惡。都莫思量。自然得入清凈心體。湛然常住。妙用恒沙。簡禮辭歸闕。表上祖語。帝咨美久之。尋遣使賜袈裟瓶缽等。諭天子嚮慕之意○天竺般剌密帝(此云極量)。于廣州制止道場居止。五月二十三日。于灌頂部中。誦出一品。名楞嚴經。彌伽爍佉(此云云峰)。譯成一部十卷。宰相房融筆受。沙門懷迪。證譯。傳經事畢。密帝乃泛舶西歸(出譯經圖記。一云融遇密帝赍楞嚴梵夾至。乃請之宣譯。譯畢。密帝復攜梵本。歸於天竺)。○義凈法師。至是又出孔雀等經四部六卷。帝制序。號大唐龍興三藏聖教序○十一月。則天崩。年八十二○十二月。來改韶州古寶林。為中興寺。

丙午(二年)

賜神僧萬回。號法雲公○僧慧范等。加五品階○二月大通禪師神秀示寂。來葬龍門。葬日給羽儀鹵簿。帝送龕至便橋。中書令張說制碑。略曰。師謁忍禪師。服勤六年。乃居於玉泉寺東之山。學者如市。久視中。詔請而來。敷坐覲君。肩輿上殿。屈萬乘而稽首。灑九重而宴居。傳聖道者不北面。有盛德者無臣禮。遂推兩京法主。三帝國師。仰佛日之再中。慶優曇之一現。然處都邑。每帝王分座。后妃臨席。鴛鷺四匝。龍像三繞。聖敬日崇。朝恩代積。當陽初會之所。置寺曰度門。尉氏先人之宅。置

【現代漢語翻譯】 現代漢語譯本：心要在於，對於一切善與惡，都不要去思量。自然就能進入清凈的心體，湛然常住，妙用如恒河沙數般無盡。簡禮告辭返回闕所，呈上祖師的法語。皇帝讚賞了很久。不久派遣使者賜予袈裟、瓶缽等物，表達天子嚮往仰慕之意。天竺的般剌密帝（意為極量），在廣州制止道場居住。五月二十三日，在灌頂部中，誦出了一品，名為《楞嚴經》。彌伽爍佉（意為云峰）翻譯成一部十卷。宰相房融筆受，沙門懷迪證譯。傳經事畢，密帝於是乘船西歸（出自《譯經圖記》。一說房融遇到密帝帶著《楞嚴經》梵文夾子到來，於是請他宣講翻譯。翻譯完畢，密帝又攜帶梵文字，返回天竺）。義凈法師，此時又譯出《孔雀經》等四部六卷。皇帝撰寫序言，題為《大唐龍興三藏聖教序》。十一月，則天皇帝駕崩，享年八十二歲。十二月，來改韶州古寶林寺，為中興寺。 丙午（二年） 賜予神僧萬回法號法雲公。僧人慧范等，加五品官階。二月，大通禪師神秀圓寂。來安葬于龍門。安葬之日，給予羽儀鹵簿的待遇。皇帝親自送靈龕至便橋。中書令張說撰寫碑文，大略是說：神秀禪師拜謁忍禪師，服勤六年，於是居住在玉泉寺東邊的山中，前來求學的人像集市一樣熱鬧。久視年間，皇帝下詔請他入宮，鋪設座位覲見君王，用肩輿抬上殿堂。使萬乘之君屈尊稽首，使九重之宮安然居住。傳聖道的人不必北面稱臣，有盛德的人不受臣子的禮節。於是被推舉為兩京的法主，三朝的帝師。仰望佛日再次照耀，慶賀優曇花難得一現。然而身處都邑，每當帝王分座，后妃臨席，文武百官環繞，高僧大德圍繞，皇帝的尊敬日益增高，朝廷的恩賜世代積累。當初相會的地方，設定寺廟名為度門寺。尉氏先人的宅邸，設定

【English Translation】 English version: The key is to not contemplate good or evil. Naturally, one can enter the pure mind-essence, which is serene and constant, with wondrous functions as numerous as the sands of the Ganges. Jianli bid farewell and returned to the palace, presenting the ancestral teacher's teachings. The Emperor praised it for a long time. Soon, he sent envoys to bestow robes, alms bowls, and other items, expressing the Emperor's admiration and longing. The Indian monk Panlamiti (meaning 'utmost measure') resided at the Zhizhi Monastery in Guangzhou. On the twenty-third day of the fifth month, during the Abhisheka initiation, he recited a chapter called the Shurangama Sutra. Miqiasheqie (meaning 'cloud peak') translated it into a ten-volume work. The Prime Minister Fang Rong took notes, and the monk Huaidi verified the translation. After the sutra transmission was completed, Miti sailed west back to India (from the 'Records of Sutra Translation'). It is said that Fang Rong encountered Miti bringing the Sanskrit manuscripts of the Shurangama Sutra, so he invited him to proclaim and translate it. After the translation was completed, Miti again carried the Sanskrit text and returned to India. The Dharma Master Yijing, at this time, also translated four parts and six volumes of the Peacock Sutra, etc. The Emperor wrote a preface, titled 'The Great Tang Longxing Tripitaka Sacred Teaching Preface'. In November, Empress Zetian passed away at the age of eighty-two. In December, Lai changed the name of the ancient Baolin Temple in Shaozhou to Zhongxing Temple. Bingwu (Year 2) The divine monk Wanhui was granted the title 'Fayun Gong'. Monks such as Huifan were given the fifth-rank official status. In February, the Great Master Datong, Shenxiu, passed away. He was buried in Longmen. On the day of the burial, he was given the honor of imperial paraphernalia. The Emperor personally escorted the coffin to Bian Bridge. The Chief Secretary Zhang Shuo wrote the epitaph, which briefly stated: The Master visited Chan Master Ren, served diligently for six years, and then resided in the mountains east of Yuquan Temple. Scholars flocked to him like a marketplace. During the Jiushi period, the Emperor issued an edict inviting him to the palace, where a seat was arranged for him to meet the monarch, and he was carried on a palanquin to the hall. He caused the ruler of ten thousand chariots to bow in reverence, and the ninefold palace to reside in peace. Those who transmit the sacred path need not face north as subjects, and those with great virtue are not bound by the etiquette of ministers. Thus, he was revered as the Dharma Lord of the two capitals and the teacher of three emperors. We look up to the Buddha's sun shining again, and celebrate the rare appearance of the Udumbara flower. However, residing in the capital, whenever the Emperor shared his seat and the empresses attended, officials surrounded him, and eminent monks gathered around him. The Emperor's respect increased daily, and the court's favor accumulated over generations. The place where they first met was established as a temple called Dumen Temple. The ancestral residence of the Wei clan was established as

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寺曰報恩。師生於隋末。百有餘歲。僧臘八十云云。時岐王范。及徴君盧鴻一。皆勒碑制碣。舊唐史有傳。賜僧謚號。自是始也○法師義凈。隨駕歸京。來於大薦福寺。別置番經院處之。又菩提流志。隨駕歸京。來於西崇福寺安置。譯寶積等經。創發題日。于大內佛光殿。帝親御法筵。筆受經旨。妃后同觀。百僚侍坐。求之古人。無以加也○賜慧安國師紫衣。仍延入禁中供養○是年。帝及皇后公主。多營佛寺○八月。詔天下。試童行經義挑通無滯者。度為僧。試經為僧。自此而始○寶思惟。至是年。譯罥索等經。共七部九卷。自是更不譯經。唯專禮誦。

丁未(景龍元)

詔改中興寺觀。為龍興○來韶州刺史。重飾寶林中興。賜額曰法泉寺。六祖新州舊居。為國恩寺○帝召義凈法師入內。並同番經沙門。九旬坐夏。帝以昔居房部。幽厄無歸。祈念藥師。遂蒙降祉。因於大佛光殿。來凈等譯藥師經二卷。帝御法筵。手自筆受○釋智嚴。于闐國王之子。幼至大唐。早居榮祿。授大將軍。封郡公。神龍二年五月。請舍宅為寺。來允其請。又固請出家。十二月二十四日。墨制云。人之情也。莫不貪惜祿位。卿之愿也。乃欲棄俗出家。忽省來奏。嗟賞兼懷。特遂所祈。式成高志。是年十一月五日帝生辰剃落。仍請住

【現代漢語翻譯】 現代漢語譯本： 寺廟名為報恩寺。這位法師生於隋朝末年，享年一百多歲，僧侶生涯有八十年。當時岐王范以及隱士盧鴻一，都為他撰寫碑文。舊《唐史》中有他的傳記。賜予僧人謚號，是從他開始的。 法師義凈，隨從皇帝回到京城，在大薦福寺特別設定番經院來安置他。還有菩提流志，也隨從皇帝回到京城，被安置在西崇福寺，翻譯《寶積經》等經典。他首創了在皇宮大內佛光殿翻譯佛經，皇帝親自主持法會，筆錄經文要旨，妃嬪後宮一同觀看，百官侍坐。這樣的盛況，古人也無法超越。 賜予慧安國師紫衣，並邀請他進入皇宮供養。 這年，皇帝以及皇后公主，大興土木建造佛寺。 八月，詔令天下，考試童行，對於經義通達沒有滯礙的，度化為僧。通過考試來成為僧人，從這時開始。 寶思惟，到這年，翻譯《罥索經》等經典，總共七部九卷。從此以後不再翻譯經典，只專注于禮拜誦經。

丁未年（景龍元年）

詔令將中興寺觀，改為龍興寺觀。來韶州刺史，重新修飾寶林寺，使其復興，賜予匾額名為法泉寺。六祖慧能的新州舊居，改為國恩寺。 皇帝召見義凈法師入宮，與一同前來的翻譯經文的沙門，進行為期九十天的坐夏安居。皇帝因為過去居住在房部時，身處困境無法歸家，祈念藥師佛，於是蒙受佛的庇佑。因此在大佛光殿，由義凈等人翻譯《藥師經》二卷，皇帝親自主持法會，親手筆錄經文。 釋智嚴，是于闐國（Khotan）國王的兒子，年幼時來到大唐，早年就享有榮華富貴，被授予大將軍，封為郡公。神龍二年五月，他請求捨棄住宅作為寺廟，皇帝應允了他的請求。他又堅決請求出家，十二月二十四日，皇帝下達詔書說：『人之常情，沒有不貪戀珍惜官位俸祿的。而你的願望，卻是要拋棄世俗出家。看到你的奏章，我既讚賞又感慨，特地成全你的請求，使你完成高尚的志向。』這年十一月五日，在皇帝的生辰日剃度出家，並請他住在寺廟裡。

【English Translation】 English version: The temple was named Bao'en Temple (Temple of Gratitude). The master was born at the end of the Sui Dynasty, lived for over a hundred years, and had been a monk for eighty years. At that time, Prince Qi, Fan, and the recluse Lu Hongyi, both wrote inscriptions for him. The Old History of the Tang Dynasty contains his biography. The practice of bestowing posthumous titles on monks began with him. Dharma Master Yijing (義凈), followed the emperor back to the capital and specially established the Fan Jing Yuan (Sanskrit Sutra Translation Courtyard) at the Da Jianfu Temple (Great Jianfu Temple) to accommodate him. Also, Bodhiruci (菩提流志), followed the emperor back to the capital and was placed at the Xi Chongfu Temple (Western Chongfu Temple), where he translated the Baoji Jing (Ratnakuta Sutra) and other scriptures. He initiated the practice of translating scriptures in the Foguang Hall (Buddha Light Hall) of the imperial palace, with the emperor personally presiding over the Dharma assembly, taking notes on the essence of the scriptures, and the imperial consorts and concubines watching together, with hundreds of officials in attendance. Such grandeur could not be surpassed by anyone in ancient times. The emperor bestowed upon National Teacher Huian (慧安) a purple robe and invited him into the palace for offerings. In this year, the emperor, empress, and princesses extensively built Buddhist temples. In August, an edict was issued throughout the country to examine young novices, and those who were proficient in the meaning of the scriptures without any hindrance were ordained as monks. The practice of becoming a monk through examination began from this time. Bodhisuci (寶思惟), in this year, translated the Juan Suo Jing (Amoghapasa Sutra) and other scriptures, totaling seven works in nine volumes. From then on, he no longer translated scriptures, but focused solely on reciting and paying homage.

Dingwei Year (Jinglong 1st Year)

An edict was issued to rename the Zhongxing Temples and Monasteries as Longxing Temples and Monasteries. The governor of Shaozhou came and renovated Baolin Temple (Precious Forest Temple), reviving it, and bestowed upon it the plaque named Faquan Temple (Dharma Spring Temple). The old residence of the Sixth Patriarch Huineng (慧能) in Xinzhou was renamed Guo'en Temple (Temple of Gratitude to the Nation). The emperor summoned Dharma Master Yijing (義凈) into the palace, along with the Sanskrit-scripture-translating sramanas, to conduct a ninety-day summer retreat. The emperor, because he had resided in the Fang Department in the past, and was in a difficult situation without a home, prayed to Bhaisajyaguru (藥師), and thus received the Buddha's blessing. Therefore, in the Great Buddha Light Hall, Yijing (義凈) and others translated two volumes of the Bhaisajyaguru Sutra (藥師經), with the emperor personally presiding over the Dharma assembly and personally taking notes on the scriptures. 釋智嚴, Śākya Zhiyan, was the son of the King of Khotan (于闐國). He came to the Great Tang at a young age and enjoyed wealth and honor early on, being granted the title of Grand General and enfeoffed as Duke of the Commandery. In the fifth month of the second year of Shenlong, he requested to donate his residence as a temple, and the emperor granted his request. He also firmly requested to renounce the world and become a monk. On the twenty-fourth day of the twelfth month, the imperial decree stated: 'It is human nature that no one does not covet and cherish official positions and emoluments. But your wish is to abandon the secular world and become a monk. Upon seeing your memorial, I both admire and lament, and specially grant your request, so that you may fulfill your noble aspiration.' On the fifth day of the eleventh month of this year, he was tonsured on the emperor's birthday and was invited to reside in the temple.

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終南山至相寺。虛心修道。自是多預番譯(釋教)。

戊申(二年)

遣使詔于闐。實叉難陀。再至京師。帝降蹕迎勞。備法儀迓之。載以青象。安置薦福寺○詔泗州僧伽大士入宮。帝稱弟子。三臺聞法。百辟歸心。復館于薦福寺。在京數月。忽大旱。帝請大士至內殿。求賜甘雨。師曰。無須別物。只要御瓶。才傾瀉于瓊津。便大霶于甘雨矣。帝為度慧儼慧岸木叉三人。為侍者。帝親書所居寺額。曰普光王。先送歸淮(本傳)○嵩岳元圭禪師。居岳之龐塢。一日岳帝詣師。稽首乞戒。師乃授以五戒。復示無心則無戒。無佛無眾生之旨。神復請願效所能。師曰。吾觀身無物。觀法無常。瞭然更有何欲。神曰。師必命我。為世間事。展我神功。使已發心未發心。信心不信心等人。目我神蹤。知有佛有神。有自然非自然者。師曰。東巖寺之障。莽然無樹。北岫有之。汝能移北樹于東嶺乎。神曰既聞命矣。恐昏夜必有喧動。愿師無駭。即作禮辭去。師門送之。見儀衛雍雍陵空隱沒。是夕風雷震盪。拂旦和霽。則北山之松。盡移東嶺。森然行植焉(傳燈錄)。

己酉(三年)

二月。帝賜慧安國師摩衲。師辭歸嵩岳。三月師誡其徒曰。吾歿后。將尸置寒林中。恣野火焚之。至八日合戶偃身而寂。壽一百

【現代漢語翻譯】 現代漢語譯本： 在終南山的至相寺，有人虛心修行。從此以後，他多次參與佛經的翻譯工作（釋教）。

戊申年（二年）

朝廷派遣使者前往于闐，召請實叉難陀（一位譯經僧人）。實叉難陀再次來到京師，皇帝親自下車迎接慰勞，以完備的禮儀迎接他，用青色的大象載著他，安置在薦福寺。朝廷下詔讓泗州的僧伽大士入宮，皇帝自稱弟子，三臺官員都來聽法，百官都歸心向佛。之後又將僧伽大士安置在薦福寺。他在京城住了幾個月，忽然發生大旱。皇帝請僧伽大士到內殿，祈求降下甘雨。僧伽大士說：『不需要其他東西，只要御用的瓶子。』剛把瓶中的水傾瀉出來，就下起了大雨。皇帝為慧儼、慧岸、木叉三人剃度，讓他們做侍者。皇帝親自書寫僧伽大士所居住的寺廟的匾額，題為『普光王』，先送他回到淮（本傳）。嵩岳的元圭禪師，住在嵩山的龐塢。有一天，嵩岳大帝來拜訪禪師，稽首請求受戒。禪師於是授予他五戒，並開示無心則無戒，無佛無眾生的道理。神靈又竭力展示自己的能力。禪師說：『我看自身空無一物，看萬法變幻無常，瞭然於心還有什麼慾望呢？』神靈說：『禪師必定要命令我做一些世間的事情，讓我展示我的神功，讓已經發心、未發心、有信心、沒有信心的人，看到我的神蹟，知道有佛有神，有自然和非自然的力量。』禪師說：『東巖寺的屏障，光禿禿的沒有樹木，北邊的山谷有樹，你能把北邊的樹移到東邊的山嶺上嗎？』神靈說：『既然已經接受了命令，恐怕晚上會有喧鬧，希望禪師不要驚怪。』說完就行禮告辭離去。禪師送他出門，看見儀仗隊整齊莊嚴地消失在空中。當天晚上風雷震盪，到早晨放晴，北山的松樹，全部被移到了東邊的山嶺上，整齊地排列著（傳燈錄）。

己酉年（三年）

二月，皇帝賜給慧安國師摩衲（僧衣）。慧安國師辭別返回嵩山。三月，慧安國師告誡他的弟子說：『我死後，把我的屍體放在寒林中，任憑野火焚燒。』到第八天，他關上門，躺下安然去世，享年一百歲。

【English Translation】 English version: At Zhixiang Temple on Mount Zhongnan, someone cultivated the Way with an empty mind. From then on, he participated in many translations of Buddhist scriptures (Shijiao).

Year Wushen (Year 2)

The court sent envoys to Khotan to summon Śikṣānanda (a monk who translated scriptures). Śikṣānanda came to the capital again, and the emperor personally dismounted to greet and comfort him, welcoming him with complete rituals, carrying him on a blue elephant, and placing him in Jianfu Temple. The court issued an edict to summon the Great Monk Sengqie of Sizhou to the palace, and the emperor called himself a disciple. The officials of the Three Terraces came to listen to the Dharma, and all the officials turned their hearts to Buddhism. Afterwards, Great Monk Sengqie was placed in Jianfu Temple again. He stayed in the capital for several months, and suddenly there was a great drought. The emperor invited Great Monk Sengqie to the inner palace to pray for sweet rain. Great Monk Sengqie said, 'No other things are needed, only the imperial bottle.' As soon as the water in the bottle was poured out, there was a heavy rain. The emperor ordained Huiyan, Huian, and Moksha as novices, and made them attendants. The emperor personally wrote the name of the temple where Great Monk Sengqie lived, calling it 'Puguang Wang', and first sent him back to Huai (Biography). Chan Master Yuangui of Mount Song lived in Pangwu on Mount Song. One day, the Great Emperor of Mount Song visited the master, bowed his head and asked to receive the precepts. The master then gave him the Five Precepts, and also showed him the principle that without mind there are no precepts, and without Buddha there are no sentient beings. The spirit then tried his best to show his abilities. The master said, 'I see that my body is empty and without anything, and I see that all dharmas are impermanent. What desires do I still have in my heart?' The spirit said, 'The master must order me to do some worldly things, let me show my divine power, so that those who have already made vows, those who have not yet made vows, those who have faith, and those who do not have faith can see my divine traces and know that there are Buddhas and gods, and that there are natural and unnatural forces.' The master said, 'The screen of Dongyan Temple is bare and has no trees, but there are trees in the northern valley. Can you move the trees from the north to the eastern ridge?' The spirit said, 'Since I have received the order, I am afraid there will be noise at night. I hope the master will not be alarmed.' After saying that, he bowed and said goodbye. The master sent him out the door and saw the ceremonial guards disappear into the sky in a solemn manner. That night, there was wind and thunder, and at dawn it cleared up. The pine trees on the northern mountain were all moved to the eastern ridge and planted in a neat row (Transmission of the Lamp).

Year Jiyou (Year 3)

In February, the emperor gave Chan Master Huian a monastic robe (monk's robe). Chan Master Huian bid farewell and returned to Mount Song. In March, Chan Master Huian warned his disciples, 'After I die, put my body in the cold forest and let the wild fire burn it.' On the eighth day, he closed the door, lay down and passed away peacefully, at the age of one hundred.

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二十八。其徒奉命。舁尸林中。果野火至阇維之。得舍利八十粒。五粒最巨。而紅光奪目。詔入留禁中○禪師法儀。瑯邪王之子也。上求瑯邪之後。扶風太守獲之。館於後堂。奏名于朝。大守夫人慾妻以女。儀堅拒不許。至於浴室。自斷其陰。婢子遽呼救之。守高其操執事之。及赴京引見。帝命襲瑯邪王爵。儀具以本志懇辭。帝嘉之。聽從便○召律師道岸入宮。為妃主授歸戒。因留禁中。別日帝至。諸師咸避席。岸獨逡巡長揖而已。帝高其量。圖形林光宮。御製八句贊之(通論)。

睿宗

庚戌(景雲元　六月改)

泗州大士。三月示寂。神采如生。來就薦福寺。塑身建塔。忽穢氣滿城。帝祝之。許送歸淮。即異香郁然。傾都嘆異。遂奉全身。歸泗州普光王寺建塔。帝嘗問萬回曰。僧伽何如人。回曰。觀音大士化身耳。大士壽八十三。初三十年。在於本國。五十三年。在於此方。前後化緣二十七處。神蹟非一。具見行狀○六月中宗崩。明皇誅韋后等。奉睿宗即位○時義凈法師。于大薦福寺。譯浴像等經論。至是又出二十部八十八卷。李嶠張說等潤色。僕射韋巨源蘇[王*(十/(罩-卓+衣))]等監譯○菩提流志。正譯寶積。至是帝復于北苑白蓮華亭。及大內甘露等殿。別開會首。帝亦親筆受。

【現代漢語翻譯】 現代漢語譯本 二十八。他的弟子們接受命令，將屍體抬到樹林中。結果野火燒來，焚燒（阇維(Dha維)）了屍體。得到了八十粒舍利（舍利(Sarira)，佛教徒稱僧人死後燒成的結晶體），其中五粒最大，而且紅光耀眼。皇帝下詔將舍利迎入宮中供奉。（禪師）法儀（法儀(Fayi)，人名）禪師，是瑯邪王（瑯邪王(Langyewang)，爵位名）的兒子。皇帝尋找瑯邪王的後代，扶風太守（扶風太守(Fufengtaishou)，官名）找到了他，將他安置在後堂。上奏朝廷，稟告了他的名字。太守夫人想把女兒嫁給他，法儀堅決拒絕。到了浴室，他自己割斷了陰莖。婢女趕緊呼救。太守敬佩他的操守，像對待長輩一樣侍奉他。等到前往京城覲見皇帝，皇帝命令他繼承瑯邪王的爵位。法儀詳細地陳述了自己的志向，懇切地推辭。皇帝嘉獎他，聽從了他的意願。（皇帝）召見律師道岸（道岸(Daoan)，人名）入宮，為妃嬪們授予歸戒（歸戒(Guijie)，皈依佛教的戒律）。於是道岸被留在宮中。另一天皇帝駕到，眾位法師都避開座位，道岸獨自慢慢地走上前去，長作一揖而已。皇帝讚賞他的氣度，將他的畫像畫在林光宮（林光宮(Linguanggong)，宮殿名），親自撰寫了八句讚語來讚美他（這是通論）。 睿宗（睿宗(Ruizong)，皇帝謚號） 庚戌年（庚戌年(Gengxunian)，年份）(景雲（景雲(Jingyun)，年號）元年，六月改年號) 泗州大士（泗州大士(Sizhoudashi)，僧伽大師的尊稱），三月圓寂。神態容貌如同活著時一樣。來到薦福寺（薦福寺(Jianfusi)，寺廟名），塑造他的身像，建造佛塔。忽然污穢的氣味充滿全城。皇帝向他祈禱，答應送他回到淮河（淮(Huai)，河流名）一帶。立刻異香濃郁。全城的人都驚歎奇異。於是恭敬地護送他的全身，回到泗州（泗州(Sizhou)，地名）普光王寺（普光王寺(Puguangwangsi)，寺廟名）建造佛塔。皇帝曾經問萬回（萬回(Wanhui)，人名）說：『僧伽（僧伽(Sengqie)，人名）是什麼樣的人？』萬回答說：『是觀音大士（觀音大士(Guanyindashi)，菩薩名）的化身啊。』僧伽大士享年八十三歲。最初三十年，在本國；五十三年，在此地。前後教化有緣之人二十七處。神奇的跡象不止一件。都記載在他的行狀中。（具見行狀(Jujianxingzhuang)，詳細事蹟）六月中宗（中宗(Zhongzong)，皇帝謚號）駕崩。明皇（明皇(Minghuang)，皇帝謚號）誅殺了韋后（韋后(Weihou)，人名）等人，擁立睿宗即位。 當時義凈法師（義凈法師(Yijingfashi)，人名），在大薦福寺翻譯《浴像經》（浴像經(Yuxiangjing)，經書名）等經論。到這時又翻譯出二十部八十八卷。李嶠（李嶠(Liqiao)，人名）、張說（張說(Zhangyue)，人名）等人潤色文字。僕射韋巨源（韋巨源(Weijuyuan)，人名）、蘇[王*(十/(罩-卓+衣))]（蘇王*(十/(罩-卓+衣))，人名）等人監督翻譯。菩提流志（菩提流志(Putiliuzhi)，人名）正在翻譯《寶積經》（寶積經(Baojijing)，經書名）。到這時皇帝又在北苑白蓮華亭（北苑白蓮華亭(Beiyuanbailianhuating)，地點名）以及大內甘露殿（大內甘露殿(Daneiganludian)，地點名）等殿，另外開設譯經場所。皇帝也親自筆錄。

【English Translation】 English version 28. His disciples, following the order, carried the corpse to the forest. Consequently, a wildfire came and cremated (Dha維(Dha維)) the body. Eighty Sarira (Sarira, Buddhist term for crystalline remains after cremation of a monk) were obtained, five of which were the largest and emitted a dazzling red light. The emperor issued an edict to enshrine the Sarira in the palace. Chan Master Fayi (Fayi, personal name) was the son of the Prince of Langye (Langyewang, title of nobility). The emperor sought the descendants of the Prince of Langye, and the Prefect of Fufeng (Fufengtaishou, official title) found him and housed him in the back hall. He reported his name to the court. The Prefect's wife wanted to marry her daughter to him, but Fayi firmly refused. When he went to the bathroom, he castrated himself. The maidservant hurriedly cried for help. The Prefect admired his integrity and served him as an elder. When he went to the capital to meet the emperor, the emperor ordered him to inherit the title of Prince of Langye. Fayi explained his aspirations in detail and earnestly declined. The emperor praised him and granted his wish. The emperor summoned the Vinaya Master Daoan (Daoan, personal name) to the palace to administer the precepts of refuge (Guijie, precepts of taking refuge in Buddhism) to the concubines. Thus, Daoan was kept in the palace. Another day, the emperor arrived, and all the masters avoided their seats, but Daoan slowly stepped forward and bowed deeply. The emperor admired his demeanor and had his portrait painted in Linguanggong (Linguanggong, palace name), personally composing an eight-line eulogy to praise him (this is a general discussion). Emperor Ruizong (Ruizong, posthumous title of the emperor) The year of Gengxu (Gengxunian, year) (the first year of Jingyun (Jingyun, era name), the era name was changed in June) The Great Master of Sizhou (Sizhoudashi, honorific title for Monk Sengqie), passed away in March. His appearance was as if he were still alive. He came to Jianfusi (Jianfusi, temple name), sculpted his image, and built a pagoda. Suddenly, a foul odor filled the entire city. The emperor prayed to him, promising to send him back to the Huai River (Huai, river name) area. Immediately, a fragrant aroma filled the air. The whole city marveled at the strangeness. Thus, they respectfully escorted his whole body back to Puguangwangsi (Puguangwangsi, temple name) in Sizhou and built a pagoda. The emperor once asked Wanhui (Wanhui, personal name), 'What kind of person is Sengqie?' Wanhui replied, 'He is the incarnation of Avalokiteśvara (Guanyindashi, Bodhisattva name).' The Great Master Sengqie lived to be eighty-three years old. For the first thirty years, he was in his native country; for fifty-three years, he was in this land. He transformed and connected with people in twenty-seven places. The miraculous signs were not just one. They are all recorded in his biography. (Jujianxingzhuang, detailed deeds) In June, Emperor Zhongzong (Zhongzong, posthumous title of the emperor) passed away. Emperor Minghuang (Minghuang, posthumous title of the emperor) executed Empress Wei (Weihou, personal name) and others, and enthroned Emperor Ruizong. At that time, Dharma Master Yijing (Yijingfashi, personal name) was translating the 'Bathing the Buddha Image Sutra' (Yuxiangjing, sutra name) and other scriptures at the Great Jianfu Temple. At this time, he translated another twenty parts, eighty-eight volumes. Li Qiao (Liqiao, personal name), Zhang Yue (Zhangyue, personal name) and others polished the text. The Minister of the Left Wei Juyuan (Weijuyuan, personal name), Su [王(十/(罩-卓+衣))] (Su[wang(shi/(zhao-zhuo+yi))], personal name) and others supervised the translation. Bodhiruci (Putiliuzhi, personal name) was translating the 'Ratnakuta Sutra' (Baojijing, sutra name). At this time, the emperor also opened translation venues in the Bailianhua Pavilion (Beiyuanbailianhuating, place name) in the Northern Garden and the Ganlu Hall (Daneiganludian, place name) in the Great Inner Palace. The emperor also personally took notes.

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王瑨賀知章等潤色。中書陸象先魏知古等監譯。帝外總萬方。內崇三寶。御筆制序。標于經首○八月。高祖舊第興聖寺。有柿樹久枯。至是忽重榮。因大赦天下。賜百官封爵。普度僧道數萬○十月。實叉難陀示寂。阇維舌根不壞。詔送歸於闐建塔。

辛亥(二年)

三月詔嵩山僧一行赴闕。行辭疾不赴。遁入荊州當陽山。行初究太玄經義。次傳天臺僧算術。次入嵩山。參普寂禪師宗旨。及遁當陽。又從律師惠悟。學毗尼。凡經籍一覽。畢世不忘(舊唐史)○四月。下詔曰。釋典玄宗。理均跡異。拯人化俗。教別功齊。自今聚集僧道。宜齊行並集。初太宗。以老子為皇宗。升于釋氏之上。至則天朝。覆在釋氏之下。今此已往。遂為永式。令僧左道右。齊班並集云(舊唐史)○十月。詔神僧萬回入宮。館于集賢院。給二美人奉事。十二月。忽求閿鄉河水。左右莫得。又曰穴堂前地可得也。得之。回飲水畢。湛然而逝。贈司徒虢國公。圖形集賢院○法師義凈。是年又出佛功德等經論二十一卷。太常卿薛崇胤監護。

壬子(先天元年)　七月傳位於太子玄宗。

永嘉真覺大師。名玄覺。博貫三藏。參曹溪六祖。一見語合。祖即印可。師遽告歸。祖少留一宿。故號為一宿覺焉。及回永嘉學徒奔萃。因著

【現代漢語翻譯】 現代漢語譯本： 王瑨、賀知章等人潤色，中書陸象先、魏知古等人監譯。皇帝對外統領四方，對內尊崇佛、法、僧三寶（指佛教中的佛陀、佛法和僧侶）。御筆親制序言，標于經書之首。八月，高祖皇帝舊時的府邸興聖寺，有棵柿子樹枯萎已久，此時忽然重新煥發生機，因此大赦天下，賜予百官封爵，普遍度化僧人和道士數萬人。 十月，實叉難陀（Śikṣānanda，唐代譯經家）圓寂，火化后舌根完好無損。皇帝下詔將其舍利送回于闐（Khotan，古西域國名）建塔供奉。

辛亥年（二年）

三月，皇帝下詔讓嵩山僧人一行（I-Hsing，唐代天文學家、數學家）前往京城。一行以生病為由推辭不赴，遁入荊州當陽山。一行最初研究《太玄經》的義理，後來向天臺僧人學習算術，之後進入嵩山，參拜普寂禪師（P'u-chi，禪宗大師）的宗旨。等到遁入當陽山，又跟隨律師惠悟學習毗尼（Vinaya，佛教戒律）。凡是經書典籍，看過一遍，終生不忘（出自《舊唐書》）。 四月，皇帝下詔說：『釋迦牟尼佛的經典和玄妙的道家宗旨，道理相同而表現形式不同，拯救世人和教化風俗，教義不同而功用一樣。從今以後聚集僧人和道士，應該一同進行，共同聚集。』當初太宗皇帝，因為老子是皇室的祖先，將道教置於佛教之上。到了則天皇帝時期，又將道教置於佛教之下。如今此例已往，就作為永久的規制。命令僧人在左邊，道士在右邊，一同列隊聚集（出自《舊唐書》）。 十月，皇帝下詔讓神僧萬回（Wan-hui，唐代僧人，傳說有神通）入宮，安置在集賢院，供給兩位美人服侍。十二月，萬回忽然索要閿鄉（Wenxiang，地名）的河水，左右侍從無法取得。他又說：『在堂前挖地就可以得到。』挖地后得到了水。萬回喝完水，安詳地去世了。追贈司徒、虢國公，畫像于集賢院。 法師義凈（I-tsing，唐代譯經家），這年又譯出《佛功德經》等經論二十一卷，太常卿薛崇胤監護。

壬子年（先天元年）七月，皇帝將皇位傳給太子玄宗。

永嘉真覺大師，名玄覺（Yung-chia Hsuan-chueh，禪宗大師），博覽三藏經典，參拜曹溪六祖（指慧能，禪宗六祖）。一見面，言語就相互契合。六祖隨即印可了他的證悟。玄覺大師隨即告辭回家。六祖略微挽留了一宿，所以號稱為一宿覺。等到回到永嘉，學徒們紛紛前來聚集，於是著...

【English Translation】 English version: Wang Jin, He Zhizhang and others embellished it. Lu Xiangxian and Wei Zhigu of the Central Secretariat supervised the translation. The Emperor externally governed all directions and internally revered the Three Jewels (referring to the Buddha, Dharma, and Sangha in Buddhism). He personally wrote the preface and marked it at the beginning of the scriptures. In August, the old residence of Emperor Gaozu, Xingsheng Temple, had a persimmon tree that had been withered for a long time, but suddenly it flourished again. Therefore, a general amnesty was granted to the world, and officials were granted titles, and tens of thousands of monks and Taoists were universally ordained. In October, Śikṣānanda (a translator in the Tang Dynasty) passed away, and his tongue remained intact after cremation. The Emperor ordered that his relics be sent back to Khotan (an ancient country in the Western Regions) to build a pagoda for worship.

The year of Xin Hai (Year 2)

In March, the Emperor ordered the monk I-Hsing (a Tang Dynasty astronomer and mathematician) of Mount Song to go to the capital. I-Hsing declined to go on the grounds of illness and escaped into Mount Dangyang in Jingzhou. I-Hsing initially studied the meaning of the Tai Xuan Jing, then learned arithmetic from the monks of Tiantai, and then entered Mount Song to pay homage to the principles of Chan Master P'u-chi (a Chan master). When he escaped into Dangyang Mountain, he also followed the lawyer Huiwu to study the Vinaya (Buddhist precepts). He never forgot any scriptures he read once in his life (from the Old Book of Tang). In April, the Emperor issued an edict saying: 'The scriptures of Śākyamuni Buddha and the profound Taoist principles are the same in reason but different in expression. They save the world and transform customs, and their teachings are different but their functions are the same. From now on, when monks and Taoists gather, they should proceed together and gather together.' Initially, Emperor Taizong placed Taoism above Buddhism because Lao Tzu was the ancestor of the royal family. During the reign of Empress Wu Zetian, Taoism was placed below Buddhism again. Now that this precedent has passed, it will be a permanent system. Order the monks on the left and the Taoists on the right to gather together in formation (from the Old Book of Tang). In October, the Emperor ordered the divine monk Wan-hui (a Tang Dynasty monk, said to have supernatural powers) to enter the palace and housed him in the Jixian Academy, providing two beauties to serve him. In December, Wan-hui suddenly asked for the water of the Wenxiang (place name) River, but the attendants could not obtain it. He also said: 'Digging the ground in front of the hall will yield it.' After digging, water was obtained. Wan-hui drank the water and passed away peacefully. He was posthumously awarded the title of Minister of Works and Duke of Guo, and his portrait was painted in the Jixian Academy. The Dharma Master I-tsing (a translator in the Tang Dynasty) translated twenty-one volumes of scriptures such as the Buddha's Merits Sutra this year, supervised by Xue Chongyin, the Minister of the Court of Imperial Sacrifices.

In the year of Renzi (the first year of Xiantian), in July, the Emperor passed the throne to the Crown Prince Xuanzong.

The Yongjia Zhenjue Master, named Xuanjue (a Chan master), widely studied the Tripitaka and paid homage to the Sixth Patriarch of Caoxi (referring to Huineng, the Sixth Patriarch of Chan). As soon as they met, their words matched each other. The Sixth Patriarch immediately affirmed his enlightenment. Master Xuanjue then bid farewell to return home. The Sixth Patriarch slightly retained him for one night, so he was known as the 'One Night Awakened One'. When he returned to Yongjia, students gathered one after another, so he wrote...

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證道歌一篇。以警未悟。師復預期冥感。即時定中觀見。字字化作金色。滿虛空界。是年師示寂(一云先天二年)。葬于松臺山(今凈光也)。李邕為作神道碑。后憲宗元和中。杜守賁(一云柳守賁)愛其證道歌。輒發地視。軀完如生。因為營塔。僖宗時郡。守朱褒。狀表其事。賜謚無相大師。塔號凈光。師有妹曰玄機。亦參六祖(今凈居祖師也)。師之證道歌。梵僧傳歸天竺翻譯。彼皆欽仰。目為東土大乘經師。又著禪宗悟修圓旨十篇。及觀心十門。見傳於世(皇朝太平興國中。有進其遺集者。唐太宗悅之。剃其進者。賜銀百兩。使歸植眾。並給賜茶山。許自置田贍僧眾。祥符中賜御書。山水圖𦘕一百餘軸。見永嘉編及諸錄)。

歷代編年釋氏通鑑卷之八 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷第九

宋括山一庵釋　本覺　編集

明六觀居士　畢延玠　較訂

唐

元宗

癸丑(開元元年)

菩提流志。譯寶積經。並舊譯。合成一部百二十卷。至是功畢。流志自是更不譯經。唯專持誦。時修禪觀○七月義凈法師示寂。壽七十九。來給葬事。凈譯經論五十六部。凡二百三十卷。又別撰儀傳等九卷。凈雖遍番三藏。而偏攻律

【現代漢語翻譯】 現代漢語譯本：

《證道歌》一篇，用以警醒尚未開悟之人。大師又預感到冥冥中的感應，即時在禪定中觀見，《證道歌》的字字都化作金色，充滿虛空界。這年，大師示寂（一說為先天二年），葬于松臺山（即今天的凈光寺）。李邕為他撰寫了神道碑。後來，憲宗元和年間，杜守賁（一說柳守賁）喜愛《證道歌》，便挖掘墓地察看，大師的軀體完好如生。於是為他修建了塔。僖宗時，郡守朱褒將此事上表朝廷，朝廷賜謚號為『無相大師』，塔號為『凈光』。大師有一妹妹名叫玄機，也曾參拜六祖（即今天的凈居祖師）。大師的《證道歌》，被梵僧傳回天竺（India），並翻譯出來，他們都欽佩仰慕，稱大師為『東土大乘經師』。大師還著有《禪宗悟修圓旨》十篇，以及《觀心十門》，流傳於世（皇朝太平興國年間，有人進獻大師的遺集，太宗皇帝非常高興，剃度了進獻者，賜予白銀一百兩，讓他回去種植樹木，並賜予茶山，允許他自己購置田地來贍養僧眾。祥符年間，賜予御書的山水圖畫一百多軸，見於《永嘉集》及各種記錄）。

《歷代編年釋氏通鑑》卷之八 卍新續藏第 76 冊 No. 1516 《釋氏通鑑》

《歷代編年釋氏通鑑》卷第九

宋 括山一庵 釋 本覺 編集

明 六觀居士 畢延玠 較訂

唐

元宗

癸丑（開元元年）

菩提流志（Bodhiruci，譯經僧人）。翻譯《寶積經》（Ratnakuta Sutra），連同舊譯本，合成一部一百二十卷。至此全部完成。流志從此不再翻譯經書，只專心持誦。當時修習禪觀。七月，義凈法師（Yijing，唐代著名譯經師）示寂，享年七十九歲。朝廷供給葬事。義凈翻譯經論五十六部，共二百三十卷。又另外撰寫儀軌傳記等九卷。義凈雖然遍覽三藏（Tripitaka），但偏重於律藏（Vinaya）。 English version:

A piece of 'Song of Enlightenment' (Zhengdao Ge), to awaken those who have not yet attained enlightenment. The Master further anticipated a response in the unseen, and immediately in meditation, he saw each word of the 'Song of Enlightenment' transform into golden color, filling the entire space. In this year, the Master passed away (one account says it was the second year of Xiantian), and was buried on Songtai Mountain (now Jingguang Temple). Li Yong wrote a spirit-pathway stele for him. Later, during the Yuanhe period of Emperor Xianzong, Du Shouben (one account says Liu Shouben) loved the 'Song of Enlightenment', so he dug up the grave to inspect it, and the Master's body was intact as if alive. Therefore, he built a pagoda for him. During the reign of Emperor Xizong, the prefect Zhu Bao reported the matter to the court, and the court bestowed the posthumous title 'Master Wuxiang' (Master of No Form), and the pagoda was named 'Jingguang' (Pure Light). The Master had a younger sister named Xuanji, who also visited the Sixth Patriarch (now the Patriarch of Jingju Temple). The Master's 'Song of Enlightenment' was transmitted back to India by a Buddhist monk and translated. They all admired and revered him, calling him 'Great Vehicle Scripture Master of the Eastern Land'. The Master also wrote ten chapters of 'Essential Meaning of Enlightenment and Practice in Chan Buddhism' (Chanzong Wuxiu Yuanzhi), and 'Ten Gates of Contemplating the Mind' (Guanxin Shimen), which are transmitted in the world (During the Taiping Xingguo period of the Imperial Dynasty, someone presented the Master's posthumous collection, and Emperor Taizong was very pleased, tonsured the presenter, and gave him one hundred taels of silver, ordering him to return and plant trees, and granting him a tea mountain, allowing him to purchase land himself to support the monks. During the Xiangfu period, he was granted more than one hundred scrolls of landscape paintings written by the Emperor, as seen in the 'Yongjia Collection' and various records).

Chronicle of Buddhist History Through the Dynasties, Volume 8 卍 New Continued Collection No. 1516 Chronicle of Buddhist History

Chronicle of Buddhist History Through the Dynasties, Volume 9

Compiled by Monk Benjue of Yian, Kuoshan, Song Dynasty

Collated and Revised by Layman Biyan Jie of Liuguan, Ming Dynasty

Tang Dynasty

Emperor Xuanzong

Gui Chou Year (Kaiyuan 1st Year)

Bodhiruci (Bodhiruci, a sutra translator) translated the 'Ratnakuta Sutra' (Ratnakuta Sutra), and combined it with the old translation, forming a complete set of one hundred and twenty volumes. At this point, it was all completed. From then on, Bodhiruci no longer translated scriptures, but only focused on chanting. At that time, he practiced Chan meditation. In July, Dharma Master Yijing (Yijing, a famous translator of scriptures in the Tang Dynasty) passed away, at the age of seventy-nine. The court provided funeral arrangements. Yijing translated fifty-six scriptures and treatises, totaling two hundred and thirty volumes. He also wrote nine volumes of ritual manuals and biographies. Although Yijing had studied the Tripitaka (Tripitaka) extensively, he favored the Vinaya (Vinaya).

【English Translation】 English version:

A piece of 'Song of Enlightenment' (Zhengdao Ge), to awaken those who have not yet attained enlightenment. The Master further anticipated a response in the unseen, and immediately in meditation, he saw each word of the 'Song of Enlightenment' transform into golden color, filling the entire space. In this year, the Master passed away (one account says it was the second year of Xiantian), and was buried on Songtai Mountain (now Jingguang Temple). Li Yong wrote a spirit-pathway stele for him. Later, during the Yuanhe period of Emperor Xianzong, Du Shouben (one account says Liu Shouben) loved the 'Song of Enlightenment', so he dug up the grave to inspect it, and the Master's body was intact as if alive. Therefore, he built a pagoda for him. During the reign of Emperor Xizong, the prefect Zhu Bao reported the matter to the court, and the court bestowed the posthumous title 'Master Wuxiang' (Master of No Form), and the pagoda was named 'Jingguang' (Pure Light). The Master had a younger sister named Xuanji, who also visited the Sixth Patriarch (now the Patriarch of Jingju Temple). The Master's 'Song of Enlightenment' was transmitted back to India by a Buddhist monk and translated. They all admired and revered him, calling him 'Great Vehicle Scripture Master of the Eastern Land'. The Master also wrote ten chapters of 'Essential Meaning of Enlightenment and Practice in Chan Buddhism' (Chanzong Wuxiu Yuanzhi), and 'Ten Gates of Contemplating the Mind' (Guanxin Shimen), which are transmitted in the world (During the Taiping Xingguo period of the Imperial Dynasty, someone presented the Master's posthumous collection, and Emperor Taizong was very pleased, tonsured the presenter, and gave him one hundred taels of silver, ordering him to return and plant trees, and granting him a tea mountain, allowing him to purchase land himself to support the monks. During the Xiangfu period, he was granted more than one hundred scrolls of landscape paintings written by the Emperor, as seen in the 'Yongjia Collection' and various records).

Chronicle of Buddhist History Through the Dynasties, Volume 8 卍 New Continued Collection No. 1516 Chronicle of Buddhist History

Chronicle of Buddhist History Through the Dynasties, Volume 9

Compiled by Monk Benjue of Yian, Kuoshan, Song Dynasty

Collated and Revised by Layman Biyan Jie of Liuguan, Ming Dynasty

Tang Dynasty

Emperor Xuanzong

Gui Chou Year (Kaiyuan 1st Year)

Bodhiruci (Bodhiruci, a sutra translator) translated the 'Ratnakuta Sutra' (Ratnakuta Sutra), and combined it with the old translation, forming a complete set of one hundred and twenty volumes. At this point, it was all completed. From then on, Bodhiruci no longer translated scriptures, but only focused on chanting. At that time, he practiced Chan meditation. In July, Dharma Master Yijing (Yijing, a famous translator of scriptures in the Tang Dynasty) passed away, at the age of seventy-nine. The court provided funeral arrangements. Yijing translated fifty-six scriptures and treatises, totaling two hundred and thirty volumes. He also wrote nine volumes of ritual manuals and biographies. Although Yijing had studied the Tripitaka (Tripitaka) extensively, he favored the Vinaya (Vinaya).

---

部。教授學徒○七月。六祖辭徒眾。歸新州故宅國恩寺。其徒泣曰。師歸當復來否。祖曰。葉落歸根。來時無口。又問。師之法眼。何人傳受。祖曰。有道者得。無心者通。至國恩寺。以八月三日。示眾曰。吾受忍大師衣法。今為汝等說法。不付其衣。汝等信根已熟。堪任大事。偈曰。心地含諸種。普雨悉皆萌。頓悟花情已。菩提果自成。即跏趺而逝。壽七十六。廣州都督韋據。率新韶二郡官吏。迎奉全身。歸曹溪寶林寺建塔。真身今尚存焉。

甲寅(二)

帝宣問左街僧錄神光法師曰。佛于眾生。有何恩德。致舍君親妻子。而師事之。說若有理。朕當建立。說若無理。朕當削除。奏曰。佛于眾生。恩過天地。明逾日月。德重父母。義越君臣。帝曰。天地日月。具造化之功。父母君臣。具產生之德。何以言佛並過此乎。光曰。天能蓋不能載。地能載不能蓋。日則照晝不照夜。月則照夜不照晝。父只能生不能養。母只能養不能生。君有道則臣忠。君無道則臣佞。以此而推。德則不全。佛于眾生恩則不爾。言蓋則四生普覆。論載則六道俱承。論明則照耀十方。論明則光輝三有。論慈則提拔苦海。論悲則度脫幽冥。論聖則眾聖中王。論神則六通自在。所以存亡普救。貴賤皆攜。唯愿陛下回心敬仰。帝悅曰。佛恩

【現代漢語翻譯】 現代漢語譯本： 部。教授學徒。七月，六祖（指慧能，Huineng）辭別徒眾，返回新州故宅國恩寺。他的徒弟哭著問：『師父您回去后還會再來嗎？』六祖說：『葉落歸根，來時無口。』又問：『師父的法眼，由何人傳承？』六祖說：『有道者得，無心者通。』 到達國恩寺后，八月初三，六祖對眾人說：『我接受了忍大師（指弘忍，Hongren）的衣缽和法，現在為你們說法，但不傳衣缽。你們的信根已經成熟，可以擔當大事。』偈語說：『心地含藏各種種子，普遍降雨都能萌芽。一旦頓悟花的情性，菩提果自然成就。』說完就結跏趺坐而逝，享年七十六歲。廣州都督韋據（Wei Ju）率領新州、韶州兩地的官吏，迎奉六祖的全身，回到曹溪寶林寺建塔供奉。真身至今仍然存在。

甲寅年（唐朝年號）， 皇帝詢問左街僧錄神光法師（Shenguang）說：『佛對眾生，有什麼恩德，以至於人們要捨棄君王、親人、妻子，而以老師的禮節侍奉他？如果說得有道理，朕就建立佛寺；如果說得沒有道理，朕就剷除佛教。』 神光法師回答說：『佛對眾生的恩德超過天地，光明勝過日月，恩德重於父母，道義超越君臣。』皇帝說：『天地日月，具有創造化育的功勞；父母君臣，具有產生養育的恩德。為什麼說佛的恩德超過這些呢？』 神光法師說：『天能覆蓋卻不能承載，地能承載卻不能覆蓋。太陽照耀白天卻不照耀夜晚，月亮照耀夜晚卻不照耀白天。父親只能生育卻不能養育，母親只能養育卻不能生育。君王有道，臣子就忠誠；君王無道，臣子就諂媚。由此推論，他們的恩德都不完全。佛對眾生的恩德卻不是這樣。說覆蓋，則普覆四生；說承載，則六道眾生都能承受。說光明，則照耀十方世界；說光明，則光輝照耀三界。說慈悲，則提拔眾生脫離苦海；說悲憫，則度脫幽冥眾生。說聖，則是眾聖中的王者；說神，則具有六神通，自在無礙。所以對存亡眾生普遍救度，對尊貴貧賤都一視同仁。』 『唯愿陛下回心轉意，敬仰佛法。』皇帝聽后很高興，說：『佛的恩德……』

【English Translation】 English version: Chapter. Teaching apprentices. In the seventh month, the Sixth Patriarch (Huineng) bid farewell to his disciples and returned to his old residence, Guoen Temple, in Xinzhou. His disciples wept and asked, 'Master, will you return after you leave?' The Sixth Patriarch said, 'Leaves fall and return to their roots; when I come, I will have no mouth.' They also asked, 'Who will inherit the Master's Dharma Eye?' The Sixth Patriarch said, 'Those with the Way will attain it; those without mind will understand it.' Upon arriving at Guoen Temple, on the third day of the eighth month, the Sixth Patriarch said to the assembly, 'I received the robe and Dharma from Master Ren (Hongren). Now I am expounding the Dharma for you, but I will not pass on the robe. Your roots of faith are mature and you are capable of great undertakings.' A verse says, 'The mind-ground contains all kinds of seeds; universal rain causes them all to sprout. Once the nature of the flower is suddenly realized, the Bodhi fruit will naturally be achieved.' Then he sat in the lotus position and passed away, at the age of seventy-six. The Governor of Guangzhou, Wei Ju, led the officials of Xinzhou and Shaozhou to welcome and enshrine the Sixth Patriarch's whole body, returning to Baolin Temple in Caoqi to build a pagoda. The true body still exists today.

In the year Jia Yin, The Emperor asked the Left Street Monk Registrar, Dharma Master Shenguang, 'What kindness does the Buddha have for sentient beings, that they would abandon their rulers, relatives, and wives to serve him as a teacher? If you speak with reason, I will establish Buddhist temples; if you speak without reason, I will eliminate Buddhism.' Dharma Master Shenguang replied, 'The Buddha's kindness to sentient beings surpasses heaven and earth, his brightness exceeds the sun and moon, his virtue is greater than parents, and his righteousness transcends rulers and ministers.' The Emperor said, 'Heaven and earth, the sun and moon, have the merit of creation and transformation; parents and rulers and ministers have the virtue of generation and nurturing. Why do you say that the Buddha surpasses these?' Dharma Master Shenguang said, 'Heaven can cover but cannot carry; earth can carry but cannot cover. The sun illuminates the day but not the night; the moon illuminates the night but not the day. A father can only give birth but cannot nurture; a mother can only nurture but cannot give birth. When a ruler has the Way, his ministers are loyal; when a ruler is without the Way, his ministers are sycophantic. From this, their virtues are incomplete. The Buddha's kindness to sentient beings is not like this. In terms of covering, he universally covers the four types of birth; in terms of carrying, all six realms can bear it. In terms of brightness, he illuminates the ten directions; in terms of brightness, his radiance shines upon the three realms. In terms of compassion, he lifts beings out of the sea of suffering; in terms of pity, he delivers beings from the dark realms. In terms of holiness, he is the king among the saints; in terms of divinity, he possesses the six supernatural powers, free and unhindered. Therefore, he universally saves the living and the dead, and treats the noble and the lowly equally.' 'I hope that Your Majesty will turn your mind and revere the Buddha Dharma.' The Emperor was pleased and said, 'The Buddha's kindness...'

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如此。非師莫宣。朕愿迴心。生生敬仰。

乙卯(三)

八月。帝遣禮部郎中張洽。赍詔詣當陽山。起沙門一行赴闕。有旨安置光泰殿。帝數訪以安國撫民之要。或謂一行優於憶誦。帝一日命出宮籍示之。行閱畢。令內侍執本。對帝復之。不差一字。帝驚異。顧謂左右曰。聖人也。自是頻召咨質佛心之要。行雍容敬沃。聖眷日隆。天下以帝從之問道。呼為天師(舊唐史)。

丙辰(四)

天竺三藏法師輪波迦羅(此云善無畏)。至京。帝初夢梵僧風度[王*(十/(罩-卓+衣))]異。因追𦘕工。授以形段。圖于殿壁。及畏至入對。帝熟視。乃夢中所見僧也。悚然異之。館于西明寺。寧薛諸王。皆降禮欽重(舊唐史)○嵩岳元圭禪師示寂。師得法于安國師。壽七十一○宋璟為廣州節度。入曹溪禮祖塔。誓曰。弟子愿畢世。外護大法。祈一祥瑞表信。言訖。微香襲人。甘雨傾注。璟忻躍賦詩而去。未幾召入。與姚崇相繼執政。世稱姚宋。為中興賢相云(通論)。

丁巳(五)

善無畏。譯求聞持法○八月。律師道岸卒。帝制圖形林光宮○房管宰桐廬縣。與道士刑和璞出遊。過夏口村。入佛寺坐古松下。璞使人鑿地。得甕中所藏婁師德與永禪師書。笑謂管曰。頗憶此耶。管因悵然

【現代漢語翻譯】 現代漢語譯本：

『如此。非師莫宣。朕愿迴心。生生敬仰。』意思是：『確實如此。不是老師您，沒有人能宣講這些道理。朕願意改變心意，生生世世都敬仰您。』 乙卯（三年） 八月，皇帝派遣禮部郎中張洽，帶著詔書前往當陽山，請沙門（梵語：Śrāmaṇa，指出家修道者）一行前往京城。有旨意安置在光泰殿。皇帝多次向他詢問安定國家、安撫百姓的要領。有人說一行擅長記憶誦讀。皇帝有一天命人拿出宮中的戶籍給他看。一行看完后，讓內侍拿著原本，對著皇帝複述，沒有差錯一個字。皇帝感到驚訝，回頭對左右的人說：『這是聖人啊！』從此以後，皇帝頻繁召見他，諮詢佛法的要義。一行從容恭敬地回答，皇帝對他的恩寵日益加深。天下人都因為皇帝跟隨一行問道，稱他為天師（《舊唐史》）。 丙辰（四年） 天竺（梵語：India）三藏法師（梵語：Tripiṭaka master）輪波迦羅（Śubhakarasiṃha，意為善無畏）到達京城。皇帝起初夢見一位梵僧（梵語：Brahmin monk），風度與衆不同。於是追尋畫工，把夢中僧人的形貌特徵告訴他，畫在殿壁上。等到善無畏到達，入殿覲見時，皇帝仔細端詳，正是夢中所見的僧人。皇帝感到驚恐詫異，將他安置在西明寺。寧王、薛王等諸位王爺，都以禮相待，非常敬重他（《舊唐史》）。嵩岳元圭禪師（Yuangui）圓寂。元圭禪師從安國師（Anguo）那裡得法，享年七十一歲。宋璟（Song Jing）擔任廣州節度使時，進入曹溪（Caoxi）禮拜六祖慧能（Huineng）的塔墓，發誓說：『弟子願意用一生，在外護持大法，祈求一個祥瑞的徵兆來表明我的心意。』說完，有微弱的香氣襲人，甘甜的雨水傾盆而下。宋璟欣喜地賦詩而去。不久，被召回朝廷，與姚崇（Yao Chong）相繼擔任宰相，世人稱他們為『姚宋』，是中興的賢相（《通論》）。 丁巳（五年） 善無畏翻譯了《求聞持法》（mantra for retentive memory）。八月，律師道岸（Daoan）去世。皇帝下令在林光宮（Linguang Palace）繪製他的畫像。房管（Fang Guan）擔任桐廬縣令時，與道士刑和璞（Xing Hepu）一同出遊，經過夏口村（Xiakou Village），進入一座佛寺，坐在古松樹下。刑和璞讓人挖掘地面，得到甕中所藏的婁師德（Lou Shide）與永禪師（Yong Chan Shi）的書信。刑和璞笑著對房管說：『您還記得這件事嗎？』房管因此悵然若失。

【English Translation】 English version:

'So it is. None but the master can proclaim it. I wish to change my heart and revere you in every lifetime.' Yi-Mao (Year 3) In August, the Emperor dispatched Zhang Qia, a secretary of the Ministry of Rites, with an imperial edict to Mount Dangyang, summoning the Śrāmaṇa (Buddhist monk) Yixing to the capital. An imperial order was issued to accommodate him in the Guangtai Palace. The Emperor frequently consulted him on the essentials of stabilizing the country and pacifying the people. Some said that Yixing excelled in memorization and recitation. One day, the Emperor ordered the palace registry to be shown to him. After Yixing finished reading it, he had a eunuch hold the original and recited it back to the Emperor without missing a single word. The Emperor was astonished and said to those around him, 'He is a sage!' From then on, the Emperor frequently summoned him to inquire about the essentials of the Buddha's mind. Yixing answered with composure and respect, and the Emperor's favor towards him grew daily. The world called him the 'Heavenly Teacher' because the Emperor followed him in seeking the Way (Old History of the Tang Dynasty). Bing-Chen (Year 4) The Tripiṭaka master Śubhakarasiṃha (meaning 'Fearless in Goodness') from India arrived in the capital. The Emperor had initially dreamed of a Brahmin monk with an extraordinary demeanor. He then sought out a painter and described the monk's features to him, having them painted on the palace walls. When Śubhakarasiṃha arrived and was presented to the Emperor, the Emperor scrutinized him and realized that he was the monk he had seen in his dream. The Emperor was startled and amazed, and had him lodged in the Ximing Temple. Princes such as the Prince of Ning and the Prince of Xue all treated him with courtesy and great respect (Old History of the Tang Dynasty). Chan Master Yuangui of Mount Song passed away. The master obtained the Dharma from Master Anguo and lived to the age of seventy-one. When Song Jing was serving as the military commissioner of Guangzhou, he entered Caoxi to pay respects at the stupa of the Sixth Patriarch Huineng, vowing, 'This disciple wishes to protect the Great Dharma throughout my life and prays for an auspicious sign to indicate my sincerity.' As soon as he finished speaking, a faint fragrance filled the air, and a sweet rain poured down. Song Jing joyfully composed a poem and left. Not long after, he was summoned back to the court and, following Yao Chong, served as a chancellor. The world called them 'Yao and Song,' virtuous chancellors of the restoration (General Discourse). Ding-Si (Year 5) Śubhakarasiṃha translated the 'Dhāraṇī for Retentive Memory'. In August, the Vinaya master Daoan passed away. The Emperor ordered his portrait to be painted in the Linguang Palace. When Fang Guan was serving as the magistrate of Tonglu County, he traveled with the Daoist Xing Hepu. Passing through Xiaokou Village, they entered a Buddhist temple and sat under an ancient pine tree. Xing Hepu had someone dig in the ground and found letters from Lou Shide to Chan Master Yong, which had been hidden in a jar. Xing Hepu smiled and said to Fang Guan, 'Do you remember this?' Fang Guan was filled with melancholy.

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。悟前生為永禪師也。

戊午(六)

天竺沙門勒佉。緬承廬山東林雁門風範。乃涉遠而至。一入山。首末六年。常坐不臥。手引禽食。其北嶺佛馱舍利塔院。置四百餘載。前後居僧皆患水遠。師至止一年。乃精誠幽感。遂致靈泉泌涌。色白輕美。冬夏無竭(廬山記)。

己未(七)

庚申(八)

天竺三藏跋日羅菩提(此云金剛智)至京。有旨迎入大慈恩寺。廣弘秘教。建曼荼羅。依法作成。皆感靈瑞。一行禪師。每咨稟之。五月值旱。詔智禱雨。智結壇圖七俱胝像。約以像開眸即雨。至三日像果開眸。有物自壇布云彌空。斯須而雨。帝降詔褒美。

辛酉(九)

釋智嚴。譯修行等經六卷○天竺寶思惟遷寂。壽百餘歲○四月朝廷以麟德歷不驗。詔禪師一行。改撰新曆。行推大衍數。立術以應之。道士刑和璞。謂太史令尹愔曰。一行其聖人乎。昔洛下閎造太初曆。嘗記曰。八百年後。當差一日。必有聖人紏正之。今年期差滿。而一行推數以紏數家之繆。閎言不誣矣。愔亦以為然。

壬戌(十)

七月旱。帝遣使詔三藏無畏請雨。畏持滿缽水。以小刀攪之。誦咒數番。即有物如蚪龍。從缽矯首水面。畏咒遣之。白氣自缽騰涌。語詔使曰。速歸。雨即至矣。詔使

【現代漢語翻譯】 現代漢語譯本：他醒悟到前生是永禪師。

戊午（六）

天竺沙門勒佉（來自印度的僧人勒佉），仰慕廬山東林寺和雁門寺的風範，不遠萬里來到這裡。一入山，前後六年，常坐不臥，用手喂鳥。北嶺的佛馱舍利塔院，建立四百多年，之前的僧人都苦於取水路途遙遠。勒佉禪師到這裡住了一年，以精誠之心感應，於是靈泉涌出，水色白而清澈，冬夏不竭（見《廬山記》）。

己未（七）

庚申（八）

天竺三藏跋日羅菩提（此云金剛智，意為金剛智慧）到達京城。皇帝下旨迎接他進入大慈恩寺，廣泛弘揚秘密教法，建立曼荼羅（壇場）。按照儀軌作成，都感應到靈異的祥瑞。一行禪師，經常向他請教。五月遇到旱情，皇帝下詔讓金剛智祈雨。金剛智結壇，繪製七俱胝（極大的數字）佛像，約定在佛像睜開眼睛時就會下雨。到第三天，佛像果然睜開了眼睛，有東西從壇場散佈開來，雲彩佈滿天空，不久就下雨了。皇帝下詔褒獎贊美。

辛酉（九）

釋智嚴，翻譯《修行》等經六卷。天竺寶思惟圓寂，享年一百多歲。四月，朝廷認為麟德歷不準確，下詔禪師一行，修改撰寫新曆。一行推算大衍數，建立方法來應對。道士刑和璞對太史令尹愔說：『一行大概是聖人吧。過去洛下閎創製《太初曆》時，曾經記載說：八百年後，會差一日，必定有聖人來糾正它。今年期限已滿，而一行推算數術來糾正曆法家的謬誤，洛下閎的話沒有欺騙我們啊。』尹愔也認為他說得對。

壬戌（十）

七月發生旱情。皇帝派遣使者詔令三藏無畏祈雨。無畏手持盛滿水的缽，用小刀攪動，誦唸咒語數遍，立刻有東西像蝌蚪龍一樣，從缽中昂起頭在水面上。無畏唸咒遣走它，白氣從缽中騰涌而出，他對詔使說：『快回去，雨馬上就要來了。』詔使

【English Translation】 English version: He realized that his previous life was that of Zen Master Yong.

Wu-wu (6th year)

The Indian śramaṇa (monk) Lekha, admiring the style of Donglin Temple on Mount Lu and Yanmen Temple, traveled far to arrive here. Once he entered the mountain, for six years in total, he constantly sat without lying down, feeding birds by hand. The Buddha Śarīra Stūpa (relic pagoda) in the northern ridge had been established for over four hundred years, and previous monks had suffered from the distance to water. When the master arrived and stayed for a year, through his sincere devotion, a spiritual spring gushed forth, the water white and clear, never ceasing in winter or summer (see 'Records of Mount Lu').

Ji-wei (7th year)

Geng-shen (8th year)

The Indian Tripiṭaka master Vajrabodhi (meaning 'Diamond Wisdom') arrived in the capital. An imperial edict welcomed him into the Great Ci'en Temple to widely propagate esoteric teachings and establish mandalas (sacred circles). When created according to the proper rituals, they all evoked auspicious omens. Chan Master Yi Xing often consulted him. In the fifth month, there was a drought, and the emperor ordered Vajrabodhi to pray for rain. Vajrabodhi established an altar and drew seven koti (an extremely large number) of Buddha images, stipulating that rain would fall when the images opened their eyes. On the third day, the images indeed opened their eyes, and something spread out from the altar, clouds filled the sky, and soon it rained. The emperor issued an edict praising him.

Xin-you (9th year)

Śramaṇa Zhiyan translated six volumes of scriptures, including the 'Practice' Sutra. The Indian master Ratnacinta passed away at the age of over one hundred. In the fourth month, the court considered the Linde calendar to be inaccurate and ordered Chan Master Yi Xing to revise and compile a new calendar. Yi Xing calculated the Dayan numbers and established methods to address the issue. The Daoist Xing Hepu said to the Director of the Imperial Observatory, Yin Yin: 'Yi Xing is probably a sage. In the past, when Luo Xiahong created the Taichu Calendar, he recorded that after eight hundred years, there would be a one-day discrepancy, and a sage would surely correct it. This year the deadline has arrived, and Yi Xing is using calculations to correct the errors of the calendar experts. Luo Xiahong's words are not false.' Yin Yin also agreed with him.

Ren-xu (10th year)

In the seventh month, there was a drought. The emperor sent an envoy to summon Tripiṭaka master Śubhakarasiṃha to pray for rain. Śubhakarasiṃha held a bowl full of water, stirred it with a small knife, and chanted mantras several times. Immediately, something like a tadpole dragon raised its head from the water in the bowl. Śubhakarasiṃha chanted a mantra to send it away, and white vapor rose from the bowl. He said to the envoy: 'Return quickly, the rain will come soon.' The envoy

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馳出。頃刻風雷震電。詔使趨入奏。御衣巾已透濕霖雨。彌日而息。又嘗霖霪逾時。詔畏止之。畏捏泥媼五軀。向之作梵語。若斥罵者。即刻而霽。其神驗類如此。帝敬之若神。

癸亥(十一)

金剛智。譯瑜伽唸誦法。及七俱胝陀羅尼(今在藏)○十月。禪師一行。制黃道儀成。帝自為之銘。詔安武成殿。以示百官。其儀準圓天之像。具列宿赤道度數。注水激輪。令其自轉。一晝夜而天運周。外絡二輪。綴以日月。令得執行。每天東行一週。日西行一度。月行十三度。以木匱為地平。令儀半在地下。晦明朔望有準。立木人二于地平。其一前置鼓以候刻。至一刻則自擊之。其一前置鐘以候辰。至辰則自撞之。皆略施輪軸。交錯相持。稱其為神功(並舊唐史)。

甲子(十二)

菩提流志。隨駕入洛。來安置長壽寺○善無畏。隨駕入洛。于大福先寺。譯毗盧遮那蘇息地。羯羅等經。三部十三卷。並總持妙門。禪師一行三藏寶月等。參預其事。畏好禪觀。每勸學者習之○沙門牛云不慧。詣五臺山禮文殊。殊現老人身。為钁胸中淤肉。自是卞悟。為時導師(通論)○溫州凈居寺尼玄機。景雲中得度。常習定於平陽大日山石窟中。或者云。嘗與兄宿覺同參六祖。因著圓明歌。與證道歌。相表裡。后倒

【現代漢語翻譯】 現代漢語譯本：

他疾馳而出。頃刻間風雷交加，電閃雷鳴。使者趕緊入宮稟報，皇帝的衣服和頭巾都已被傾盆大雨淋透。這場大雨持續了多日才停歇。又有一次，連綿陰雨持續了很久，皇帝下詔希望止住這場雨。金剛智於是捏了五個泥偶，面向它們用梵語唸誦，好像在斥責謾罵。隨即雨就停止了。這類神奇的應驗之事很多。皇帝像對待神一樣敬重他。

癸亥年（唐玄宗開元十一年）

金剛智翻譯了《瑜伽唸誦法》和《七俱胝陀羅尼》（現存於藏地）。十月，禪師一行製造了黃道儀。皇帝親自為它撰寫銘文，下詔安置在武成殿，以展示給百官。這個儀器的標準是按照圓形天空的形象，詳細列出了星宿和赤道的度數。用水沖擊輪子，使其自動旋轉。一天一夜，天體執行一週。外面纏繞著兩個輪子，綴以太陽和月亮，使它們能夠執行。太陽每天向東執行一週，月亮每天向西執行一度，月亮執行十三度。用木製的櫃子作為地平線，使儀器一半在地底下。能夠準確地顯示晦朔望。在地平線上立了兩個木人，一個前面放置鼓，用來報時，每到一刻就自動敲擊。一個前面放置鐘，用來報辰，每到辰時就自動撞擊。都稍微施加了輪軸，交錯相持。人們稱讚這是神功。（以上內容來自《舊唐史》）

甲子年（唐玄宗開元十二年）

菩提流志隨從皇帝進入洛陽，被安置在長壽寺。善無畏隨從皇帝進入洛陽，在大福先寺翻譯了《毗盧遮那蘇息地》、《羯羅》等經，共三部十三卷，以及《總持妙門》。禪師一行、三藏寶月等參與了翻譯工作。善無畏喜歡禪觀，經常勸導學者學習禪觀。沙門牛云不慧前往五臺山禮拜文殊菩薩。文殊菩薩顯現為老人的身形，為他挖出胸中的淤肉。從此以後，牛云變得聰慧，成為當時的導師（以上內容來自《通論》）。溫州凈居寺的尼姑玄機，在景雲年間出家，經常在平陽大日山石窟中習禪定。有人說，她曾經和哥哥宿覺一同參拜六祖慧能。因此創作了《圓明歌》和《證道歌》，相互表裡。後來倒...

【English Translation】 English version:

He galloped out. In an instant, wind and thunder roared, and lightning flashed. The envoy hastened into the palace to report that the emperor's clothes and headscarf were already soaked by the torrential rain. The rain lasted for days before it stopped. On another occasion, continuous rain persisted for a long time, and the emperor issued an edict hoping to stop the rain. Vajrabodhi then molded five clay figures, faced them, and recited in Sanskrit, as if scolding and cursing. Immediately, the rain ceased. Such miraculous events were numerous. The emperor revered him as a god.

Year Guihai (11th year of Kaiyuan reign of Emperor Xuanzong of Tang Dynasty)

Vajrabodhi translated the 'Yoga Recitation Method' and the 'Seven Kotis Dharani' (now stored in Tibet). In October, the Chan master Yi Xing constructed the Armillary Sphere. The emperor personally wrote an inscription for it and ordered it to be placed in the Wucheng Hall to be displayed to the officials. The standard of this instrument was based on the image of the round sky, with detailed listings of the constellations and the degrees of the ecliptic. Water was used to drive the wheels, causing it to rotate automatically. In one day and night, the celestial sphere completed one revolution. Two wheels were wrapped around the outside, adorned with the sun and moon, allowing them to move. The sun traveled one revolution eastward each day, the sun moved one degree westward each day, and the moon moved thirteen degrees. A wooden cabinet was used as the horizon, with half of the instrument underground. It could accurately display the phases of the moon. Two wooden figures were placed on the horizon, one with a drum in front to mark the hours, automatically striking the drum every hour. The other had a bell in front to mark the time, automatically striking the bell every time. Both were slightly equipped with axles, intertwined and supporting each other. People praised it as a divine feat. (The above content is from the 'Old Book of Tang')

Year Jiazi (12th year of Kaiyuan reign of Emperor Xuanzong of Tang Dynasty)

Bodhiruci followed the emperor into Luoyang and was placed in the Changshou Temple. Subhakarasimha followed the emperor into Luoyang and translated the 'Mahavairocana Sutra', 'Kala', and other sutras at the Dafuxian Temple, totaling three parts and thirteen volumes, as well as the 'Dharani Wonderful Gate'. The Chan master Yi Xing, Tripitaka Baoyue, and others participated in the translation work. Subhakarasimha liked Chan meditation and often encouraged scholars to practice it. The Shramana Niu Yun Buhui went to Mount Wutai to pay homage to Manjushri Bodhisattva. Manjushri Bodhisattva appeared as an old man and removed the stagnant flesh from his chest. From then on, Niu Yun became intelligent and became a guide of the time (The above content is from 'General Treatise'). The nun Xuanji of Jingju Temple in Wenzhou was ordained during the Jingyun era and often practiced meditation in the stone cave of Dayi Mountain in Pingyang. Some say that she once studied with her brother Sujue under the Sixth Patriarch Huineng. Therefore, she created the 'Enlightenment Song' and the 'Song of Enlightenment', which complement each other. Later, she fell...

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立而化。法屬以生死顛倒語呵之。應聲而仆。將葬之夕。風雷陰黯。若有神物移之。越二日。有自大日來者云。是夕空中有蕭罄聲。機之柩已厝是峰上。其徒迎舍利歸葬于寺。建浮屠。號圓明塔。趙清獻公。立碑載其事(永寧編)。

乙丑(十三)

嵩岳破灶墮和尚。隱居嵩山。山有廟甚靈。廟唯安一灶。祭無虛日。師入廟以杖擊灶云。此泥瓦合成。聖從何來。靈從何起。又擊三下。灶乃傾破墮落。須臾一青衣人。設拜師前曰。我本此灶神。久受業報。蒙師說無生法。得脫此生天。特來禮謝。神再拜而去。少頃徒眾問師。灶神得何徑旨。便得生天。師曰。我只向伊道是泥瓦合成。別無道理為伊。眾無語。師良久云會么。眾云不會。師曰。本有之性。為什麼不會。眾僧乃禮拜。師曰。破也墮也。於是其眾皆悟玄旨。

丙寅(十四)

日本國沙門榮睿等。至楊州。奉僧伽梨十領。其上綴以山川異物之狀。蓋其國主附之。以施中國沙門。時律師鑑真。受其衣。嘆外國人有佛種性。欲往化之。會睿等勸請。遂附舶而東至日本。彼王枉駕迎勞。館于毗盧殿。未幾請真授歸戒。夫人群臣。皆以次稟授。日本自是始有律教。

丁卯(十五)

十一月。三藏菩提流志示寂。春秋一百五十六。前後

【現代漢語翻譯】 現代漢語譯本： 站立而化為灰燼。執法者用生死顛倒的言語呵斥他，他應聲倒地。準備安葬他的當晚，風雷交加，天色陰暗，好像有神物將他的遺體移走。過了兩天，有從大日山來的人說，當晚空中傳來蕭和罄的聲音，慧機的棺柩已經被安放在那座山峰上。他的弟子們迎回舍利，安葬在寺廟裡，並建造了浮屠，名為圓明塔。趙清獻公（趙概的謚號）立碑記載了這件事（出自《永寧編》）。 乙丑（十三年） 嵩岳破灶墮和尚（一位在嵩山隱居的和尚），隱居在嵩山。山上有座廟宇非常靈驗，廟裡只安放一個灶，每天都有人祭拜。和尚進入廟宇，用禪杖敲擊灶說：『這只是泥瓦合成的，聖從何來？靈從何起？』又敲擊三下，灶就傾斜破裂墜落。一會兒，一個穿著青衣的人，在和尚面前跪拜說：『我原本是這裡的灶神，長期遭受業報。蒙受大師宣說無生之法，得以脫離此生，昇天。特來禮拜感謝。』神再次拜謝后離去。不久，徒眾問和尚：『灶神得到什麼樣的精妙旨意，便能昇天？』和尚說：『我只是告訴他這是泥瓦合成的，沒有別的道理可說。』眾人無語。和尚過了很久說：『明白了嗎？』眾人說不明白。和尚說：『本有的自性，為什麼不明白？』眾僧於是禮拜。和尚說：『破也，墮也。』於是他的眾人都領悟了玄妙的旨意。 丙寅（十四年） 日本國的沙門（出家人）榮睿（僧人名）等人，到達楊州，奉獻僧伽梨（一種袈裟）十領，上面綴有山川異物的圖案，大概是他們的國王附上的，用來施捨給中國的沙門。當時律師鑑真（僧人名），接受了這些袈裟，感嘆外國人也有佛種（成佛的種子），想要前往教化他們。恰逢榮睿等人勸請，於是附上船隻東渡到達日本。日本國王降低身份迎接慰勞，安置在毗盧殿。不久，請求鑑真傳授歸戒（皈依的戒律），夫人和群臣，都依次接受傳授。日本從這時開始才有了律教（佛教的戒律）。 丁卯（十五年） 十一月，三藏菩提流志（僧人名）示寂（圓寂），享年一百五十六歲。前後

【English Translation】 English version: He stood and turned to ashes. The Dharma master rebuked him with words of inverted life and death, and he fell to the ground in response. On the evening when they were about to bury him, there was wind, thunder, and darkness, as if divine beings had moved him. Two days later, someone from Mount Dari (Great Sun Mountain) said that that night, there were sounds of Xiao (a vertical bamboo flute) and Qing (a chime stone) in the sky, and Huiji's (name of the monk) coffin had already been placed on that peak. His disciples welcomed the relics back and buried them in the temple, and built a stupa called Yuanming Pagoda. Zhao Qingxian Gong (posthumous title of Zhao Gai) erected a stele to record this event (from Yongning Compilation). Yichou (Thirteenth Year) The Monk Pozhao Duo (Broken Stove Fallen) of Mount Song, lived in seclusion on Mount Song. There was a very efficacious temple on the mountain, with only one stove placed in it, and offerings were made every day without fail. The master entered the temple and struck the stove with his staff, saying, 'This is made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise?' He struck it three more times, and the stove tilted, broke, and fell. After a while, a person in green robes knelt before the master and said, 'I was originally the stove god here, and have long suffered karmic retribution. I am grateful to the master for expounding the Dharma of non-birth, allowing me to escape this life and ascend to heaven. I have come specifically to pay my respects and express my gratitude.' The god bowed again and left. Soon after, the disciples asked the master, 'What profound instruction did the stove god receive that allowed him to ascend to heaven?' The master said, 'I only told him that it was made of mud and tiles, and there was no other reason for him.' The crowd was speechless. After a long time, the master said, 'Do you understand?' The crowd said they did not understand. The master said, 'Why don't you understand the inherent nature?' The monks then bowed. The master said, 'Broken and fallen!' Thereupon, his followers all realized the profound meaning. Bingyin (Fourteenth Year) The Shramana (Buddhist monk) Rongrui (name of the monk) and others from Japan arrived in Yangzhou, offering ten Kasayas (a type of robe) of Sangharati (a type of robe), adorned with patterns of mountains, rivers, and strange objects, probably attached by their king to be given to Chinese Shramanas. At that time, the Vinaya Master Jianzhen (name of the monk) received these robes, and sighed that foreigners also had the Buddha-nature (the seed of Buddhahood), and wanted to go and transform them. Coincidentally, Rongrui and others urged him to go, so he boarded a ship and traveled east to Japan. The Japanese king lowered his status to welcome and comfort him, and housed him in the Vairocana Hall. Soon after, he requested Jianzhen to transmit the precepts of refuge, and the queen and ministers all received the transmission in turn. From this time onwards, Japan began to have the Vinaya School (Buddhist precepts). Dingmao (Fifteenth Year) November, the Tripitaka Master Bodhiruci (name of the monk) passed away, at the age of one hundred and fifty-six. Before and after

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總譯五十三部。合一百一十卷。自天后長壽中。至京三十餘年。華嚴寶積等經。皆出其手。帝及公卿。敬之如生佛。葬日特給鹵簿羽儀。塔于龍門西原。追贈鴻臚大卿。謚賜曰開元一切遍知三藏。名德之盛。古未有焉○十一月。禪師一行。沐浴端坐而逝。春秋四十五。帝哭之哀甚。輟朝三日。停龕三七日。行容貌如生。帝親制碑。書之於石。出內庫五十萬。建塔銅人原。謚曰大慧禪師。帝嘗問國祚幾何。有留難否。行曰。鑾輿有萬里之行。社稷終吉。帝驚問其故。不答。退以小金合進之曰。至萬里即開。帝一日發合視之。蓋當歸少許。及祿山亂。駕幸成都。至萬里橋忽悟。末幾果歸。昭宗初封吉王。而唐以昭宗而滅。故云終吉。有里媼素供行。而媼子坐罪將之刑。媼悲泣請救。行憐之。令弟子捕生物。得雉豕七。行日藏其一于甕中。為梵語咒之七日。北斗盡沒。朝廷震驚。太史奏。將有變請禳之。帝以問行。對曰。此無他。蓋妖魔也。凡嗔心壞一切善。慈心降一切魔。若肆赦天下。則妖不能為。帝然之。遂大赦。媼子由是得免。行日出一豕。則一星現。至七日而斗復如故。其秘術多此類(舊唐史)。

戊辰(十六)

詔張說等。編次一行大衍曆施用。三月駕幸溫湯。道由一行塔所。帝為駐蹕徘徊。令品官

【現代漢語翻譯】 現代漢語譯本：總共翻譯了五十三部經典，共一百一十卷。從天后長壽年間到京城，歷時三十多年。《華嚴經》、《寶積經》等經典，都出自他的手筆。皇帝和各位公卿，都像對待活著的佛一樣尊敬他。安葬之日，朝廷特地賜予鹵簿羽儀。塔建在龍門西原。追贈鴻臚大卿，謚號為開元一切遍知三藏。他的名望和德行之盛，是古人未曾有過的。 十一月，禪師一行（Yixing，唐代天文學家、佛學家），沐浴後端坐而逝，享年四十五歲。皇帝為此悲痛萬分，停止朝政三天，停放靈柩二十一天。一行禪師的容貌如同活著一般。皇帝親自撰寫碑文，刻在石頭上。拿出內庫五十萬錢，在銅人原建造佛塔，謚號為大慧禪師。皇帝曾經問他國家命運如何，是否有災難。一行回答說：『皇上的車駕會有萬里之行，但國家最終會吉祥。』皇帝驚訝地詢問原因，一行沒有回答。退下後，他獻上一個小金盒，說：『到萬里之處就打開它。』皇帝有一天打開盒子觀看，裡面是少量當歸。等到安祿山叛亂，皇帝逃往成都，到達萬里橋時才恍然大悟。不久之後果然返回京城。昭宗最初被封為吉王，而唐朝因為昭宗而滅亡，所以說最終會吉祥。有一位老婦人一直供養一行禪師，而她的兒子犯了罪將被處刑。老婦人悲傷地哭泣，請求救助。一行禪師憐憫她，讓弟子捕捉生物，得到了七隻雉雞和豬。一行禪師每天將其中一隻藏在甕中，用梵語唸咒七天。北斗星全部消失，朝廷震驚。太史官上奏說，將有變故，請求禳解。皇帝詢問一行禪師，他回答說：『這沒什麼，是妖魔作祟。凡是嗔恨之心會破壞一切善事，慈悲之心能降伏一切妖魔。如果大赦天下，那麼妖魔就不能作亂。』皇帝認為他說得對，於是大赦天下。老婦人的兒子因此得以免罪。一行禪師每天放出一隻豬，就有一顆星出現，到第七天，北斗星恢復如初。他所掌握的秘術大多是此類（出自《舊唐書》）。 戊辰（十六），詔令張說等人，編纂一行禪師的《大衍曆》並施行。三月，皇帝駕臨溫湯，路過一行禪師的佛塔，皇帝為此駐足徘徊，命令品官...

【English Translation】 English version: He translated a total of fifty-three scriptures, comprising one hundred and ten volumes. From the Changshou era of Empress Wu Zetian to the capital, it took more than thirty years. The Avatamsaka Sutra (Huayan Jing) and the Ratnakuta Sutra (Baoji Jing), among others, were all produced by his hand. The emperor and the officials respected him as if he were a living Buddha. On the day of his burial, the court specially granted him the honor of a full imperial procession. His stupa was built in the western plains of Longmen. He was posthumously awarded the title of Grand Minister of the Court of State Ceremonial (Honglu Daqing), and the posthumous title of 'Kaiyuan All-Knowing Tripitaka Master'. His fame and virtue were unprecedented in ancient times. In November, the Chan Master Yixing (Yixing, Tang Dynasty astronomer and Buddhist scholar), after bathing, passed away in a seated posture at the age of forty-five. The emperor was deeply saddened by this and suspended court for three days, keeping the coffin for twenty-one days. Chan Master Yixing's appearance was as if he were still alive. The emperor personally wrote an inscription for his stele, which was carved in stone. He took out 500,000 coins from the imperial treasury to build a pagoda at Tongrenyuan, and bestowed the posthumous title of Great Wisdom Chan Master (Dahui Chanshi). The emperor once asked him about the fate of the country and whether there would be any disasters. Yixing replied, 'The imperial carriage will travel ten thousand li (Wanli Zhi Xing), but the country will ultimately be auspicious.' The emperor was surprised and asked the reason, but Yixing did not answer. After retreating, he presented a small golden box, saying, 'Open it when you reach ten thousand li.' One day, the emperor opened the box and saw that it contained a small amount of danggui (Chinese angelica root). When An Lushan rebelled, the emperor fled to Chengdu and suddenly understood when he reached Wanli Bridge. Soon after, he indeed returned to the capital. Emperor Zhaozong was initially enfeoffed as the Prince of Ji (Ji Wang), and the Tang Dynasty was destroyed by Emperor Zhaozong, so it was said that it would ultimately be auspicious. There was an old woman who had always supported Yixing, and her son had committed a crime and was about to be executed. The old woman wept sadly and begged for help. Yixing pitied her and ordered his disciples to capture living creatures, obtaining seven pheasants and pigs. Yixing hid one of them in a jar each day, chanting mantras in Sanskrit for seven days. The Big Dipper completely disappeared, and the court was shocked. The court historian reported that there would be changes and requested prayers for averting disaster. The emperor asked Yixing, who replied, 'This is nothing, it is the work of demons. All anger destroys all good deeds, and compassion subdues all demons. If you grant a general amnesty to the world, then the demons will not be able to cause trouble.' The emperor agreed with him and granted a general amnesty. The old woman's son was thus spared. Yixing released one pig each day, and one star appeared, and on the seventh day, the Big Dipper was restored to its original state. His secret arts were mostly of this kind (from the Old Book of Tang). On the day of Wuchen (the sixteenth day), Emperor ordered Zhang Yue and others to compile and implement Yixing's Dayan Calendar. In March, the emperor visited the Hot Springs, passing by Yixing's pagoda. The emperor stopped and lingered, ordering the officials...

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詣塔。告以出豫之意。賜帛五十疋。令蒔塔前松柏。其為聖眷如此(本傳)。

己巳(十七)

燕國公張說薨。說為唐宗臣。為文精壯。尤善釋典。著般若心經序曰。萬行起於心。心者人之主。三乘歸於一。一者法之宗。知心無所得是真得。見一無不通是玄通(云云)。又製法池院法堂贊曰。是佛虛空相。是法微妙光。定慧不相離。是僧和合義。人空法亦空。二空亦復空。住心三空寶。是名三歸處。見若不染色。知若不取識。是名真實見。亦名解脫知。佛觀離生滅。諸法等如是。

庚午(十八)

金剛智。又出曼殊五字心。及觀音瑜伽要○唐朝傳譯緇素。至是已有三十七人。所出經律論及傳錄等。總三百一部二千一百七十卷○沙門智升。撰開元釋教錄二十卷。銓次大藏經律論凡五千四十八卷。(自天地玄黃字號。止笙字函。后數十函系傳錄。及唐宋新譯經)升又撰續內典錄一卷。續譯經圖紀一卷。又續佛道論衡一卷○帝御花萼樓。召二教偉匠論義。法師道氤。與道士尹謙。對辨四十往反。謙義負。有旨編所論入藏。題曰開元佛道論衡。

辛未(十九)

御注金剛經。頒行天下。

壬申(二十)

八月。金剛智法師。跏趺而逝。賜謚灌頂國師。救中書杜鴻漸。撰紀德

【現代漢語翻譯】 現代漢語譯本：

前往佛塔，告知（皇帝）我將要離開前往豫州的想法。（皇帝）賜予絹帛五十匹，命人種植佛塔前的松樹和柏樹。他所受到的聖上恩寵就是這樣（本傳）。 己巳（十七） 燕國公張說去世。張說是唐朝的忠臣，文章精煉有力，尤其擅長佛學經典。他撰寫了《般若心經序》，其中說：『萬行起始於心，心是人的主宰。三乘歸於一乘，一乘是法的根本。知道心無所得才是真正的得，見到一而無不通達才是玄妙的通達。』（云云）。又創作了《法池院法堂贊》，其中說：『這是佛的虛空之相，這是法微妙的光芒。定和慧不可分離，這是僧眾和合的意義。人空，法也空，二空也都是空。安住於心、空和寶這三者，這被稱為三歸依之處。見若不被外物染色，知若不執取意識，這被稱為真實的見解，也稱為解脫的智慧。佛觀察到脫離了生滅，一切諸法都是如此。』 庚午（十八） 金剛智（Vajrabodhi），又譯出了《曼殊五字心》（Manjusri Five Syllable Heart Mantra）以及《觀音瑜伽要》（Avalokitesvara Yoga Essentials）。唐朝翻譯經典的僧人和在家信徒，到這時已經有三十七人。所翻譯的經、律、論以及傳錄等，總共有三百一部，兩千一百七十卷。沙門智升撰寫了《開元釋教錄》二十卷，銓次大藏經、律、論共五千零四十八卷（從『天地玄黃』字號開始，到『笙』字函為止。後面數十函是傳錄以及唐宋新翻譯的經典）。智升又撰寫了《續內典錄》一卷、《續譯經圖紀》一卷，又《續佛道論衡》一卷。皇帝在花萼樓召集佛道兩教的傑出人士論辯義理，法師道氤與道士尹謙對辯四十個回合，尹謙的義理辯輸了。皇帝下旨將所論辯的內容編入藏經，題名為《開元佛道論衡》。 辛未（十九） 皇帝親自注解《金剛經》（Diamond Sutra），頒行天下。 壬申（二十） 八月，金剛智法師（Vajrabodhi）跏趺坐化圓寂，朝廷賜予謚號『灌頂國師』。中書杜鴻漸奉命撰寫墓誌銘。

【English Translation】 English version:

He went to the pagoda and informed (the emperor) of his intention to leave for Yu Prefecture. (The emperor) bestowed fifty bolts of silk and ordered the planting of pine and cypress trees in front of the pagoda. Such was the holy favor he received (from his biography). Ji Si (17th year) Duke Zhang Shuo of Yan passed away. Zhang Shuo was a loyal minister of the Tang Dynasty, his writings were refined and powerful, and he was especially skilled in Buddhist scriptures. He wrote a preface to the 'Heart Sutra' (Prajnaparamita Heart Sutra), saying: 'All practices begin in the mind, the mind is the master of man. The Three Vehicles return to the One Vehicle, the One Vehicle is the essence of the Dharma. Knowing that the mind has nothing to be attained is true attainment, seeing the One and being unobstructed in everything is profound understanding.' (etc.). He also composed a eulogy for the Dharma Hall of the Dharma Pool Monastery, saying: 'This is the empty form of the Buddha, this is the subtle light of the Dharma. Samadhi and wisdom are inseparable, this is the meaning of the Sangha's harmony. Man is empty, the Dharma is also empty, both emptinesses are also empty. Abiding in the mind, emptiness, and treasure, this is called the place of the Three Refuges. Seeing without being tainted by external objects, knowing without clinging to consciousness, this is called true insight, also called the wisdom of liberation. The Buddha observes detachment from birth and death, all dharmas are the same.' Geng Wu (18th year) Vajrabodhi also translated the 'Manjusri Five Syllable Heart Mantra' and the 'Avalokitesvara Yoga Essentials'. By this time, there were thirty-seven monks and laypeople who translated scriptures in the Tang Dynasty. The translated sutras, vinayas, shastras, and transcriptions totaled 301 works in 2,170 volumes. The Shramana Zhisheng compiled the 'Kaiyuan Buddhist Canon Record' in twenty volumes, cataloging the Tripitaka, Vinaya, and Shastra, totaling 5,048 volumes (starting from the 'Heaven, Earth, Black, Yellow' series to the 'Sheng' character case. The dozens of cases after that are transcriptions and newly translated scriptures from the Tang and Song dynasties). Zhisheng also compiled a 'Supplement to the Inner Canon Record' in one volume, a 'Supplement to the Illustrated Record of Sutra Translation' in one volume, and a 'Supplement to the Treatise on the Comparison of Buddhism and Taoism' in one volume. The emperor summoned eminent figures from both Buddhism and Taoism to discuss doctrines at the Hua'e Tower. The Dharma Master Daoyin debated with the Taoist Yin Qian for forty rounds, and Yin Qian's arguments were defeated. An imperial decree was issued to compile the debated content into the canon, titled 'Kaiyuan Treatise on the Comparison of Buddhism and Taoism'. Xin Wei (19th year) The emperor personally annotated the 'Diamond Sutra' and promulgated it throughout the empire. Ren Shen (20th year) In August, the Dharma Master Vajrabodhi passed away in meditation. The court bestowed the posthumous title 'National Teacher Guanding'. Du Hongjian, a secretary of the Chancellery, was ordered to write a memorial inscription.

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俾。智初從龍智阿阇梨。傳密教。及來東土。弟子不空。傳其教。智授以瑜伽五部。及毗盧遮那經。蘇息軌範(通論)○是歲禪師義福示寂。福得法于神秀。帝欽重之。在京城傳教二十年。人皆宗仰。有旨賜號大智禪師。

癸酉(二十一)

方士張果。有長年秘術。自言數百歲矣。帝召至闕。變化不測。后懇辭還山。下制賜銀青光祿大夫。號通玄先生。果入常山。后不知所終。

甲戌(二十二)

長者李通玄。在神福山。造華嚴論。初開元七年。至太原孟縣高仙奴館之。齋中三年。遷馬氏古佛堂側。閱十年。負經書而去。行二十里。偶一虎當塗。長者撫之曰。吾將著華嚴論。能為擇棲止處否。即以經囊負其背。隨至神福山原下土龕之前蹲駐。長者乃于龕著論。每夕口出白光。以代燈燭。有二女子。日長為者汲泉炷香奉紙墨。每食時輒具凈饌。置長者前。齋畢撒器而去。如是五載。至長者著論畢。遂滅跡不見(本傳)。

乙亥(二十三)

三藏無畏示寂。春秋九十九。詔鴻臚丞李現。監護喪事。全身塔于龍門西山廣化寺。畏本讓國出家。道德名稱。為天竺之冠。所至講法。必有異相。嘗過龍河。一托駝負經沒水。畏懼失經。遽隨之入水。於是龍王邀之。入宮講法。為留三宿而出。

【現代漢語翻譯】 現代漢語譯本： 俾（音譯，無特定含義）。智初從龍智阿阇梨（梵語老師）處學習密教，後來來到東土（指中國）。他的弟子不空繼承了他的教法。智初傳授給他瑜伽五部以及《毗盧遮那經》和《蘇悉地軌範》（通論）。這一年，禪師義福圓寂。義福從神秀處得法。皇帝欽佩並器重他，他在京城傳教二十年，人們都尊敬仰慕他。皇帝下旨賜號為大智禪師。

癸酉（公元733年）

方士張果，有長生不老的秘術，自稱已經幾百歲了。皇帝召見他到京城，他變化莫測。後來他懇切地辭別皇帝要返回山中。皇帝下詔賜予他銀青光祿大夫的官銜，號為通玄先生。張果進入常山，後來就不知道他的最終去向了。

甲戌（公元734年）

長者李通玄，在神福山，撰寫《華嚴論》。最初在開元七年，到達太原孟縣高仙奴的住所，在齋房住了三年。之後搬到馬氏古佛堂旁邊，住了十年。他揹著經書離開，走了二十里路，遇到一隻老虎擋在路上。長者撫摸著老虎說：『我將要撰寫《華嚴論》，你能為我選擇一個居住的地方嗎？』老虎就用背馱著經囊，跟隨他來到神福山山腳下的一個土龕前蹲下。長者就在土龕里撰寫《華嚴論》。每天晚上口中發出白光，代替燈燭。有兩個女子，每天都為他汲泉水、點香、準備紙墨。每次吃飯的時候，都準備好乾淨的飯菜，放在長者面前。齋戒完畢就收拾餐具離開。像這樣過了五年，直到長者撰寫完《華嚴論》，就消失不見了（本傳記載）。

乙亥（公元735年）

三藏無畏圓寂，享年九十九歲。皇帝下詔讓鴻臚丞李現，監護喪事。他的全身被建塔安葬在龍門西山廣化寺。無畏本來應該繼承王位，但他選擇出家。他的道德和名聲，是天竺（古印度）之冠。他所到之處講法，必定有奇異的景象。曾經經過龍河，一匹駱駝馱著經書沒入水中。無畏害怕失去經書，立刻跟著進入水中。於是龍王邀請他，進入龍宮講法，為他停留了三夜才出來。

【English Translation】 English version: Bi (transliteration, no specific meaning). Zhichu learned Esoteric Buddhism from Longzhi Acharya (Sanskrit teacher), and later came to the Eastern Land (referring to China). His disciple Bukong inherited his teachings. Zhichu transmitted to him the Yoga Five Divisions, the Vairocana Sutra, and the Susiddhi-kara Sutra (General Treatise). In this year, Chan Master Yifu passed away. Yifu obtained the Dharma from Shenxiu. The emperor admired and valued him. He preached in the capital for twenty years, and people respected and admired him. The emperor issued an edict conferring the title of Great Wisdom Chan Master.

Guiyou (733 AD)

Fangshi (Taoist practitioner) Zhang Guo possessed secret arts for longevity, claiming to be several hundred years old. The emperor summoned him to the capital, where he displayed unpredictable transformations. Later, he earnestly requested to return to the mountains. The emperor issued an edict granting him the title of Silver Green Guanglu Dafu (a high-ranking official), with the honorary title of Tongxuan Xiansheng (Master of Profound Understanding). Zhang Guo entered Changshan, and his final whereabouts became unknown.

Jiaxu (734 AD)

Elder Li Tongxuan, at Shenfu Mountain, wrote the Avatamsaka Sutra Commentary. Initially, in the seventh year of Kaiyuan (Tang Dynasty era), he arrived at the residence of Gao Xiannu in Meng County, Taiyuan, staying in the fasting room for three years. Later, he moved to the side of the Ma Clan's Ancient Buddha Hall, residing there for ten years. He carried the scriptures and left, traveling twenty li (Chinese mile), when he encountered a tiger blocking the road. The elder stroked the tiger and said, 'I am about to write the Avatamsaka Sutra Commentary. Can you choose a place for me to reside?' The tiger then carried the scripture bag on its back, following him to a clay shrine at the foot of Shenfu Mountain and crouching down. The elder then wrote the commentary in the shrine. Every night, white light emanated from his mouth, replacing lamps and candles. Two women daily drew spring water, lit incense, and prepared paper and ink for him. At each mealtime, they prepared clean meals and placed them before the elder. After the meal, they cleared away the dishes and left. This continued for five years, until the elder finished writing the Avatamsaka Sutra Commentary, and then they disappeared without a trace (according to the biography).

Yihai (735 AD)

Tripitaka Wuwai (Fearless) passed away at the age of ninety-nine. The emperor issued an edict ordering Honglu Cheng (official title) Li Xian to oversee the funeral affairs. His whole body was enshrined in a pagoda at Guanghua Temple on the West Mountain of Longmen. Wuwai was originally supposed to inherit the throne, but he chose to renounce the world and become a monk. His virtue and reputation were the crown of Tianzhu (ancient India). Wherever he went to preach the Dharma, there were always extraordinary signs. Once, while crossing the Long River, a camel carrying scriptures submerged in the water. Wuwai, fearing the loss of the scriptures, immediately followed it into the water. Thereupon, the Dragon King invited him to the Dragon Palace to preach the Dharma, keeping him for three nights before he emerged.

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所載梵夾。不濕一字。其神異多此類。

丙子(二十四)

三藏不空游西域。博求師匠。增廣其學。于師子國。從普賢阇梨。求金剛灌頂及大悲胎藏建壇之法。其王有群像奔逸。不空遽于路坐。像至跪伏。由是舉國神敬之(本傳)。

丁丑(二十五)

藥王姓韋名古字老師。疏勒國人。身衣毳袍。腰懸數百葫蘆。頂戴紗巾。手持藜杖。常以一黑犬同行。時人疾患。稍多疼因。師遂發願。普施藥餌。無不痊平。睹之者便愈。后乃圖形供養。　皇帝敬禮。為藥王菩薩。自昔曾五度化身。來救貧病。其犬化為黑龍背之。沖天而去(出本草序又神仙傳)○丞相宋璟薨。璟素奉佛法。每師曇一法師。求詢法要。

戊寅(二十六)

詔天下州郡。各建一大寺。以紀年為號。曰開元寺。

己卯(二十七)

沙門法秀。夢異僧勸置袈裟五百。入終南山。施迴向寺僧。遂造之。至山遍訪。無所謂迴向寺者。忽道逢一僧曰。吾導汝入迴向寺。秀隨之入山。二日至深絕處。唯見云掩巖洞。乃鉆燧出火。焚香拜之。忽云開見崖半有朱門高聳。秀與之而入見。諸僧皆奇偉。出袈裟遍寺施之。其寺僧攜秀入一空房曰。此唐天子舊居也。向在此好聲樂。故降為人主。久當復歸。乃授以玉簫。並袈裟

【現代漢語翻譯】 現代漢語譯本 所載梵夾（指梵文經書）。沒有一個字被水浸濕。這種神奇的事情有很多。

丙子（二十四）

三藏（指精通經、律、論三藏的僧人）不空（Amoghavajra）遊歷西域。廣泛尋求師父，增廣他的學識。在師子國（Simhala，即斯里蘭卡），他從普賢阇梨（Samantabhadra Acharya）那裡，求得金剛灌頂（Vajra Abhisheka）及大悲胎藏（Garbhadhatu）建壇之法。該國國王有群像奔跑逃逸。不空立即在路邊坐下。像走到他面前跪伏。因此全國上下都非常尊敬他（見本傳）。

丁丑（二十五）

藥王（Bhaisajya-raja）姓韋名古字老師。是疏勒國（Shule）人。他身穿粗布袍子，腰間懸掛著數百個葫蘆，頭頂戴著紗巾，手裡拿著藜杖。經常與一條黑狗同行。當時人們患病，大多是因為疼痛。藥王於是發願，普遍施捨藥物。沒有不能痊癒的。看到他的人病就好了。後來人們就畫了他的像來供養。皇帝敬重禮拜他，稱他為藥王菩薩（Bhaisajya-raja Bodhisattva）。據說他曾經五次化身，來救濟貧困和疾病。他的狗化為黑龍揹著他，沖天而去（出自《本草序》和《神仙傳》）。○丞相宋璟去世。宋璟一向信奉佛法。經常向曇一法師請教佛法要義。

戊寅（二十六）

皇帝下詔，天下各州郡，各建一座大寺廟，用年號來命名，叫做開元寺。

己卯（二十七）

沙門（Sramana，指出家修道的人）法秀，夢見一位奇異的僧人勸他購置袈裟五百件，送到終南山，施捨給迴向寺的僧人。於是他就製造了這些袈裟。到了終南山，四處尋找，沒有所謂的迴向寺。忽然在路上遇到一位僧人說：『我引導你進入迴向寺。』法秀跟隨他進入山中。走了兩天到了深山絕頂之處，只見雲霧遮掩著巖洞。於是他鉆木取火，焚香拜之。忽然雲霧散開，看見山崖半腰有高聳的硃紅色大門。法秀和他一起進入，看見眾僧都非常奇偉。他取出袈裟在寺中普遍施捨。寺中的僧人帶領法秀進入一間空房說：『這是唐朝天子以前的住所。他以前在這裡喜歡聲色歌樂，所以降生為人主。不久應當返回。』於是授予他玉簫，以及袈裟。

【English Translation】 English version The Sanskrit scrolls (referring to Sanskrit scriptures) contained therein were not wet by a single word. There were many such miraculous events.

Bingzi (24th year)

The Tripitaka Master (referring to a monk proficient in the three baskets of scriptures, Vinaya, and Abhidharma) Amoghavajra traveled to the Western Regions. He widely sought teachers to expand his knowledge. In Simhala (i.e., Sri Lanka), he obtained the Vajra Abhisheka (Diamond Empowerment) and the method of constructing the Garbhadhatu (Womb Realm) Mandala from Samantabhadra Acharya. The king of that country had a herd of elephants running away. Amoghavajra immediately sat down by the road. The elephants came and knelt before him. Therefore, the whole country revered him (see his biography).

Dingchou (25th year)

The Medicine King (Bhaisajya-raja), whose surname was Wei, given name Gu, and style name Laoshi, was a native of Shule. He wore a coarse cloth robe, hung hundreds of gourds around his waist, wore a gauze scarf on his head, and carried a staff made of藜. He was often accompanied by a black dog. At that time, people suffered from illnesses, mostly due to pain. The Medicine King then made a vow to universally distribute medicine. None failed to recover. Those who saw him were healed. Later, people drew his image for worship. The emperor respected and revered him, calling him the Medicine King Bodhisattva (Bhaisajya-raja Bodhisattva). It is said that he had incarnated five times to relieve poverty and disease. His dog transformed into a black dragon and carried him into the sky (from the preface to the Materia Medica and the Biographies of Immortals). ○ Chancellor Song Jing passed away. Song Jing had always believed in Buddhism. He often sought Dharma teachings from Dharma Master Tan Yi.

Wuyin (26th year)

The emperor issued an edict that each prefecture and county in the country should build a large temple, named after the year, called Kaiyuan Temple.

Jimao (27th year)

The Sramana (a recluse) Fa Xiu dreamed that a strange monk advised him to acquire five hundred kasayas (robes) and send them to Zhongnan Mountain to be given to the monks of the Huixiang Temple. So he made these kasayas. When he arrived at Zhongnan Mountain, he searched everywhere, but there was no so-called Huixiang Temple. Suddenly, he met a monk on the road who said, 'I will guide you to Huixiang Temple.' Fa Xiu followed him into the mountain. After two days, they reached a deep and remote place, where only clouds covered the cave. So he drilled wood to make fire, burned incense, and bowed. Suddenly, the clouds cleared, and he saw a towering vermilion gate halfway up the cliff. Fa Xiu entered with him and saw that all the monks were extraordinary. He took out the kasayas and distributed them throughout the temple. The monks of the temple led Fa Xiu into an empty room and said, 'This is the former residence of the Tang emperor. He used to enjoy music and pleasure here, so he was born as a ruler. He should return soon.' Then he gave him a jade flute and a kasaya.

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一條。囑曰。持歸獻唐天子。秀還詣闕。表上所寄袈裟玉簫。帝覽之。因取玉簫調弄。宛如夙御焉(通論)。

庚辰(二十八)

三月。華嚴李長者。坐化于神福山龕中。先一日出山辭里人。里人至已示寂矣。壽九十五。著華嚴論四十卷。及決疑論。會釋十門玄義。緣生解迷十明等論。十玄六相百門義海偈贊等。並傳於世(本傳)○十二月。青原行思禪師示寂。師初見六祖。問當何所務。即不落階級。祖曰。汝曾作什麼。曰聖諦亦不為。祖曰。落何階級。曰聖諦尚不為。何階級之有。祖深器之。及居青原。弟子頗眾。得法深者石頭遷(傳燈)○是歲。京都普寂禪師示寂。寂事秀禪師。秀薦于則天。得度為沙門。秀歿。天下奉釋氏者。咸師事之。中宗聞其高行。制令代秀統其法眾。開元中。有旨。移寂于都城居止。王公士庶爭來禮謁。及卒。凡士庶曾謁見者。皆制弟子之服。敕賜號大照禪師。葬日河南尹裴寬及妻子。並衰麻列于門徒之次。士庶傾城哭送。市易幾廢(舊唐史)○是年法師道氤卒。帝降詔傷悼(本紀)。

辛巳(二十九)

壬午(天寶元)

九月。太子詹事嚴挺之卒。挺之自預為墓誌。有曰。以某月日。葬于大照和尚塔次之西禮也。初挺之師事大照禪師慧義。深明釋典。及

【現代漢語翻譯】 現代漢語譯本： 一條（僧人名，具體不詳）。臨終囑咐說：『將此物帶回去獻給唐朝天子。』 慧秀返回京城，到皇宮上表，獻上所寄的袈裟和玉簫。皇帝看了之後，拿起玉簫調弄，宛如過去曾經使用過一樣（通論）。

庚辰（二十八）

三月，華嚴宗的李長者，在神福山石龕中坐化。前一天出山告別鄉里人，鄉里人趕到時，他已經圓寂了。享年九十五歲。著有《華嚴論》四十卷，以及《決疑論》、《會釋十門玄義》、《緣生解迷十明》等論著，還有《十玄六相百門義海偈贊》等，都流傳於世（本傳）。十二月，青原行思禪師示寂。禪師最初拜見六祖慧能時，問：『應當如何修行，才能不落入階級觀念？』 六祖說：『你曾經做過什麼？』 行思說：『聖諦也不執著。』 六祖說：『落入什麼階級了？』 行思說：『聖諦尚且不執著，哪裡還有什麼階級可言？』 六祖深深器重他。等到行思居住在青原山時，弟子非常眾多，其中得法最深的是石頭希遷（傳燈錄）。這一年，京都的普寂禪師示寂。普寂侍奉神秀禪師，神秀向則天皇帝推薦了他，得以出家為沙門。神秀去世后，天下信奉佛教的人，都以普寂為師。中宗皇帝聽說他的高尚品行，下令讓他代替神秀統領其法眾。開元年間，有旨意，讓普寂移居到都城居住。王公貴族和士大夫爭相前來禮拜謁見。等到他去世時，凡是曾經謁見過他的人，都穿上弟子的服裝。皇帝敕賜謚號為『大照禪師』。安葬那天，河南尹裴寬及妻子，都穿著喪服排列在門徒的行列之中。士人和百姓傾城而出哭送，市場交易幾乎停止（舊唐史）。這一年，法師道氤去世，皇帝下詔表示傷心哀悼（本紀）。

辛巳（二十九）

壬午（天寶元年）

九月，太子詹事嚴挺之去世。嚴挺之自己預先寫好了墓誌銘，其中有這樣的話：『在某月某日，安葬在大照和尚塔的西邊，這是禮制。』 起初，嚴挺之師事大照禪師慧義，深入明白佛教經典。等到……

English version: A monk (name unknown). He instructed, saying, 'Take this back and present it to the Tang Emperor.' Huixiu returned to the capital and submitted a memorial to the palace, presenting the kasaya (robe) and jade flute that had been entrusted to him. The Emperor examined them and began to play the jade flute, as if he had used it before (General Commentary).

Gengchen (28th year of the cycle)

In the third month, the Huayan scholar Li Changzhe passed away while meditating in a stone chamber on Mount Shenfu. The day before, he left the mountain to bid farewell to the villagers, but by the time they arrived, he had already passed away. He was ninety-five years old. He authored forty volumes of the 'Huayan Treatise,' as well as the 'Treatise on Resolving Doubts,' 'Commentary on the Ten Profound Gates,' 'Explanation of the Tenfold Illumination on the Arising of Conditions,' and other works, including 'Verses and Praises on the Ocean of Meanings of the Ten Profound and Six Characteristics and Hundred Gates,' all of which have been passed down through the generations (Biography). In the twelfth month, Chan Master Qingyuan Xingsi passed away. When the Chan Master first met the Sixth Patriarch Huineng, he asked, 'What should one practice in order to avoid falling into hierarchical views?' The Sixth Patriarch said, 'What have you done before?' Xingsi said, 'I do not even cling to the Holy Truths.' The Sixth Patriarch said, 'Into what hierarchy have you fallen?' Xingsi said, 'Since I do not even cling to the Holy Truths, what hierarchy could there be?' The Sixth Patriarch deeply valued him. When Xingsi resided on Mount Qingyuan, he had a large number of disciples, the most profound of whom was Shitou Xiqian (Transmission of the Lamp). In this year, Chan Master Puji of the capital passed away. Puji served Chan Master Shenxiu, who recommended him to Empress Zetian, and he was ordained as a Shramana (Buddhist monk). After Shenxiu passed away, all those in the land who revered Buddhism took Puji as their teacher. Emperor Zhongzong, hearing of his noble conduct, issued an edict ordering him to succeed Shenxiu in leading his Dharma assembly. During the Kaiyuan era, an imperial decree ordered Puji to reside in the capital city. Princes, dukes, officials, and commoners vied to come and pay their respects. When he passed away, all the commoners who had ever met him wore the garments of disciples. The Emperor bestowed upon him the posthumous title 'Great Illuminating Chan Master.' On the day of his burial, the Governor of Henan, Pei Kuan, and his wife, wearing mourning clothes, stood in the ranks of the disciples. The citizens of the city turned out to weep and see him off, and the market trade nearly ceased (Old Book of Tang). In this year, Dharma Master Daoyin passed away, and the Emperor issued an edict expressing his sorrow and grief (Imperial Records).

Xin Si (29th year of the cycle)

Renwu (1st year of the Tianbao era)

In the ninth month, Yan Tingzhi, the Crown Prince's tutor, passed away. Yan Tingzhi had prepared his own epitaph in advance, which read: 'On such and such a day, I will be buried to the west of the pagoda of the Great Illuminating Monk, according to ritual.' Initially, Yan Tingzhi studied under the Great Illuminating Chan Master Huiyi and deeply understood the Buddhist scriptures. And then...

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

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遺命葬大照塔次。示不忘其德(舊唐史)。

癸未(天寶二)

帝遣中使楊庭光。入司空山。采常春藤。光因詣無相寺。問本凈禪師佛道之義。師云。若欲求佛。即心是佛。若欲會道。無心是道。光回闕以師聞奏。即敕光赍詔起師。是冬赴京。

甲申(三載)

正月上元日。召二街名僧。赴內道場。共司空本凈禪師。闡揚佛理。有遠禪師。問以何為道。師曰。無心是道。遠曰。道因心有。何得言無心是道。師曰。道本無名。因心名道。心名若有。道不虛然。窮心既無。道憑何立。二俱虛妄。總是假名。遠曰。禪師見有身心是道否。曰山僧身心。本來是道。遠曰。適言無心是道。今言身心本是。豈不相違。曰無心是道。心泯道無。心道一如。故言無心是道。身心本來是道。道亦本是身心。身心本既是空。道亦窮原無有。如遠者又七人。往復論道。師詞辨傾注。帝及四眾。莫不稱善而罷(五燈)○制天下開元寺。觀鑄金銅御容。冠道冠。衣僧衣。躡儒履。帝自為贊(統紀)○南嶽讓禪師示寂。師自曹溪得法。初棲武當。次來南嶽。居觀音道場。因號觀音大師。參徒雲集。得法上首馬祖也。元和中。張正甫制碑(五燈)○徑山國一法欽禪師。初開元十年。依鶴林素禪師出家。因有省。自此日用妙密

【現代漢語翻譯】 現代漢語譯本 遺命葬于大照塔旁，以此表示不忘記他的恩德（出自《舊唐史》）。

癸未年（天寶二年）

皇帝派遣中使楊庭光前往司空山，採集常春藤。楊庭光因此拜訪了無相寺，向本凈禪師請教佛道的真義。禪師說：『如果想要尋求佛，那麼你的心就是佛。如果想要領會道，那麼無心就是道。』楊庭光回宮后將禪師的話稟告了皇帝，皇帝便下詔讓楊庭光帶著詔書去請本凈禪師。這年冬天，本凈禪師前往京城。

甲申年（天寶三年）

正月十五上元節，皇帝召集京城二街的名僧，前往內道場，與司空山本凈禪師一起闡揚佛理。有位遠禪師問道：『以什麼作為道？』禪師回答說：『無心是道。』遠禪師說：『道因心而有，怎麼能說無心是道呢？』禪師說：『道本來沒有名字，因為心才有了道的名稱。心的名稱如果存在，道就不是虛無的。窮究心既然是空無，道又憑藉什麼而立足呢？心和道二者都是虛妄的，都只是假名而已。』遠禪師問：『禪師認為有身心是道嗎？』禪師回答說：『山僧的身心，本來就是道。』遠禪師說：『剛才說無心是道，現在又說身心本來是道，這豈不是互相矛盾嗎？』禪師說：『無心是道，是說心泯滅了，道也就無從談起。心與道本來就是一體，所以說無心是道。身心本來就是道，道也本來就是身心。身心的本性既然是空，道也追究到根源也是沒有的。』像遠禪師這樣的人還有七位，他們往復辯論道義，禪師的言辭辯論如水傾瀉，皇帝和在場的僧眾，沒有不稱讚他的，辯論就此結束（出自《五燈會元》）。皇帝下令天下所有的開元寺，都鑄造金銅御容，頭戴道士的帽子，身穿僧人的衣服，腳穿儒士的鞋子，皇帝親自為御容撰寫贊文（出自《統紀》）。南嶽懷讓禪師圓寂。禪師從曹溪慧能處得到佛法，最初住在武當山，後來來到南嶽，住在觀音道場，因此號稱觀音大師。前來參學的弟子云集，得到禪師佛法真傳的首座弟子是馬祖道一。元和年間，張正甫為禪師撰寫碑文（出自《五燈會元》）。徑山國一法欽禪師，最初在開元十年，依止鶴林素禪師出家，因此有所領悟，從此日用之間都充滿了玄妙。

【English Translation】 English version He left instructions to be buried next to the Great Zhao Pagoda, indicating that he should not forget his virtue (from 'Old Book of Tang').

Guiwei Year (Tianbao 2nd Year)

The Emperor dispatched the eunuch Yang Tingguang to Mount Sikong to collect evergreen vines. Guang then visited Wuxiang Temple and asked Chan Master Benjing about the meaning of the Buddha-dharma. The Master said, 'If you wish to seek the Buddha, then your mind is the Buddha. If you wish to understand the Dao, then no-mind is the Dao.' Guang returned to the palace and reported the Master's words to the Emperor, who then ordered Guang to take an imperial edict to invite the Master. That winter, the Master went to the capital.

Jiashen Year (3rd Year)

On the fifteenth day of the first month, the Shangyuan Festival, the Emperor summoned famous monks from the two streets of the capital to the inner Daochang, to expound the principles of Buddhism together with Chan Master Benjing of Mount Sikong. Chan Master Yuan asked, 'What is the Dao?' The Master replied, 'No-mind is the Dao.' Yuan said, 'The Dao arises from the mind, how can you say that no-mind is the Dao?' The Master said, 'The Dao originally has no name, it is named Dao because of the mind. If the name of the mind exists, the Dao is not empty. Since the exhaustive mind is non-existent, upon what does the Dao rely to stand? Both are illusory and are merely false names.' Yuan said, 'Does the Chan Master see the body and mind as the Dao?' The Master replied, 'This mountain monk's body and mind are originally the Dao.' Yuan said, 'You just said that no-mind is the Dao, but now you say that the body and mind are originally the Dao, are these not contradictory?' The Master said, 'No-mind is the Dao, meaning that when the mind is extinguished, the Dao ceases to exist. The mind and the Dao are originally one, therefore I say that no-mind is the Dao. The body and mind are originally the Dao, and the Dao is originally the body and mind. Since the essence of the body and mind is emptiness, the Dao, when traced to its origin, is also non-existent.' There were seven others like Chan Master Yuan, who debated the Dao back and forth. The Master's words and arguments flowed like a torrent. The Emperor and the four assemblies all praised him and the debate ended (from 'Wudeng Huiyuan'). The Emperor ordered all Kaiyuan Temples in the realm to cast golden bronze imperial images, wearing Daoist hats, Buddhist robes, and Confucian shoes. The Emperor personally wrote an encomium for the imperial image (from 'Tongji'). Chan Master Huairang of Mount Nan passed away. The Master received the Dharma from Huineng of Caoxi, first residing on Mount Wudang, and later coming to Mount Nan, residing in the Guanyin Daochang, hence he was called Great Master Guanyin. Disciples gathered in large numbers, and the foremost disciple who received the Master's true Dharma was Mazu Daoyi. During the Yuanhe period, Zhang Zhengfu composed an epitaph for the Master (from 'Wudeng Huiyuan'). Chan Master Fayao Guoyi of Mount Jing, initially left home in the tenth year of Kaiyuan, relying on Chan Master Su of Helin, and thus had an awakening. From then on, his daily life was filled with profound secrets.

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。超放無拘。辦道既久。請游南方。素曰。乘流而行。遇徑即止。師禮辭之。至是南至餘杭。東北徑山。默省素語。乃登崗阜。尋駐錫之地。西過危峰之北石巖之隈。趺坐石床。有老人。前致敬曰。愿舍此居之地。為師駐錫之所。即請師南進。登山絕頂。入五峰之間。有一大湫。指謂師曰。吾家若去。此湫當漲。留一穴之水。幸勿堙之。我時來相助。言訖乃隱。於是雲霧晦冥。風雨驟作。連夜不息。及逗曉雨霽。湫水盡涸。漲沙遂平。惟一穴尚存。謂之龍井。北峰之陽。復有草菴可居。師遂安禪於此。四方云衲。欽慕高道。撥草瞻風。營巢聚枝。未逾數載。庵居遍於巖谷。名走叢林。道滿天下。今庵基見在。諸草不生(本傳)。

乙酉(四載)

召道士吳筠。見大同殿。帝問道要甚重之。而高力士。素事佛因。短筠于帝。筠乃辭還居茅山。及為文章。深詆釋氏。議者譏其背向。時浙西觀察陳少游。惡筠所為。因命法師神邕。著論折之。邕著翻迷論。以訂其妄。筠論遂廢。給事中竇紹。見邕論嘆曰。邕可謂塵外摩尼論中師子(舊史)○荷澤神會禪師至京。獨斷祖道。為南北宗。述頓漸門。著書曰顯宗論。大鑒所傳。自是遂尊于天下(正宗記)。

丙戌(五載)

不空三藏。自西域還○五月。制

【現代漢語翻譯】 現代漢語譯本： 超然灑脫，不受任何事物束縛。修行辦道已經很久了，（弟子）請求到南方遊歷。素禪師說：『順著水流而行，遇到小路就停下來。』（弟子）向素禪師行禮告辭，於是向南到達餘杭，又向東北到達徑山，默默地領悟素禪師的話，於是登上山崗，尋找可以駐錫的地方。向西經過危峰的北面和石巖的角落，盤腿坐在石床上。有一位老人，上前致敬說：『願意捨棄這塊居住的地方，作為禪師您駐錫的場所。』隨即請禪師向南前進，登上山頂，進入五峰之間。有一個大水潭（湫，qiū），（老人）指著水潭對禪師說：『我家如果離去，這個水潭應當上漲，留下一處孔穴的水，希望不要填塞它，我時常會來相助。』說完就隱去了。於是雲霧昏暗，風雨驟然興起，連夜不停。等到天亮雨停，水潭裡的水都乾涸了，上漲的泥沙也平坦了，只有一處孔穴還存在，人們稱它為龍井（Longjing）。北峰的南面，又有一處草菴可以居住，禪師於是就在這裡安心禪修。四方的雲遊僧人，欽佩仰慕禪師的高尚品德，披荊斬棘，瞻仰禪師的風範，像鳥兒築巢一樣聚集在這裡。沒過幾年，草菴遍佈山巖山谷，禪師的名聲傳遍叢林，道行聞名天下。如今草菴的遺址還在，寸草不生（出自《本傳》）。 乙酉年（四年） 皇帝召見道士吳筠（Wu Yun），在大同殿接見了他。皇帝詢問修道要領，非常器重他。而高力士（Gao Lishi）一向信奉佛教，因此在皇帝面前詆譭吳筠。吳筠於是辭官回到茅山居住。後來他寫文章，深刻地詆譭佛教。議論的人譏諷他背叛信仰。當時浙西觀察使陳少游（Chen Shaoyou），厭惡吳筠的所作所為，於是命令法師神邕（Shen Yong），著書反駁他。神邕寫了《翻迷論》，來糾正吳筠的謬論。吳筠的言論於是被廢止。給事中竇紹（Dou Shao），看到神邕的論著後感嘆說：『神邕真可謂是塵世之外的摩尼寶珠，論辯中的獅子。』（出自《舊史》）荷澤神會（Heze Shenhui）禪師到達京城，獨自闡揚祖師的禪道，區分南北宗的禪法，闡述頓悟和漸悟的法門，著書《顯宗論》。大鑒禪師（Dajian，即六祖慧能）所傳的禪法，從此在天下受到尊崇（出自《正宗記》）。 丙戌年（五年） 不空三藏（Amoghavajra）從西域返回。五月，皇帝下詔。

【English Translation】 English version: Transcending and unrestrained, free from all attachments. Having cultivated the path for a long time, (the disciple) requested to travel to the South. Zen Master Su said, 'Go with the flow, and stop where the path ends.' (The disciple) bowed and took leave of Zen Master Su, and thus traveled south to Yu Hang, and northeast to Jing Mountain, silently comprehending Zen Master Su's words. Thereupon, he ascended the hills, seeking a place to reside. Passing west of the north side of Dangerous Peak and the corner of Stone Cliff, he sat cross-legged on a stone bed. An old man came forward, paying respects and saying, 'I am willing to give up this place of residence as a place for you, Zen Master, to dwell.' He then invited the Zen Master to proceed south, ascend to the summit of the mountain, and enter among the Five Peaks. There was a large pool (湫, qiu). (The old man) pointed to the pool and said to the Zen Master, 'If my family departs, this pool should rise. Leave a hole of water, and please do not fill it, and I will come to help you from time to time.' After speaking, he disappeared. Thereupon, the clouds and mist became dark, and the wind and rain suddenly arose, continuing incessantly throughout the night. When dawn broke and the rain stopped, the water in the pool had completely dried up, and the rising sand had become level. Only one hole remained, which people called Dragon Well (Longjing). On the south side of the North Peak, there was also a thatched hut suitable for dwelling. The Zen Master then settled here to practice meditation. Monks from all directions, admiring the Zen Master's noble virtue, cleared the grass and looked up to the Zen Master's demeanor, gathering here like birds building nests. In less than a few years, thatched huts spread throughout the rocks and valleys, and the Zen Master's name spread throughout the monasteries, and his virtue became known throughout the world. Today, the site of the thatched hut still exists, where no grass grows (from 'Original Biography'). Year Yiyou (4th year) The emperor summoned the Taoist Wu Yun, receiving him in the Datong Hall. The emperor inquired about the essentials of cultivation, greatly valuing him. However, Gao Lishi, who had always believed in Buddhism, slandered Wu Yun before the emperor. Wu Yun then resigned and returned to live in Maoshan. Later, he wrote articles, deeply criticizing Buddhism. Those who discussed it ridiculed him for betraying his faith. At that time, Chen Shaoyou, the observer of Zhexi, disliked Wu Yun's actions, so he ordered the Dharma Master Shen Yong to write a book to refute him. Shen Yong wrote 'Fan Mi Lun' (Overturning Delusions) to correct Wu Yun's fallacies. Wu Yun's arguments were then abolished. Dou Shao, a court official, sighed after seeing Shen Yong's treatise, saying, 'Shen Yong can truly be called a Mani jewel outside the world, a lion in debate.' (from 'Old History') Zen Master Heze Shenhui arrived in the capital, independently expounding the Zen path of the patriarchs, distinguishing the Zen methods of the Northern and Southern schools, and elaborating on the doctrines of sudden and gradual enlightenment, writing the book 'Xianzong Lun' (Treatise on Manifesting the Doctrine). The Zen method transmitted by Dajian (Dajian, i.e., the Sixth Patriarch Huineng) has since been revered throughout the world (from 'Record of the Orthodox Lineage'). Year Bingxu (5th year) Amoghavajra returned from the Western Regions. In May, the emperor issued an edict.

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天下度僧尼。並令祠部給牒。今謂之祠部者。自是而始。

丁亥(六載)

詔不空三藏入內。結壇為帝灌頂。賜號智藏國師。時方士羅思遠。以術得幸。有旨。令與不空驗優劣。他日會於便殿。思遠持如意。向之言論。次不空就取如意投諸地。命遠舉之。遠饒力不能動。帝擬自取。不空笑曰。三郎彼如意影耳。即舉手中如意示之。思遠欽服而罷。不空凡祈禱。必張繡座。手持木神。誦咒擲之。神自立於座。四眾環視。必見其神目吻瞬動。所禱雖造化之功可奪也。朝野奉之如佛。

戊子(七載)

大將軍高力士。于西京作寶壽寺。寺鐘成。力士作齋以慶之。舉朝畢集。擊鐘一杵。施錢百緡。有樂施者。至二十杵。少者不減十杵(唐史)。

己丑(八載)

福州南澗天王寺上有巨石。是年五月。忽大雷雨。頂劈輪囷。斬焉中辟。南委地以柹落。北干霄而碣樹。亭亭厥心。隱出真像。列侍環衛。品覺有序。莊嚴供養。文物咸秩。異矣哉。蓋諸佛。因其不朽之物。憑乎不動之基。形既長存。法可隨永云(歐陽詹記)。

庚寅(九載)

給事王維字摩詰。奉佛持戒。喪妻不娶。孤居三十年。母喪。表請以輞川第。施為佛祠(唐史)○洛陽有巨蛇。出芒山下。長百餘丈。人觸氣

【現代漢語翻譯】 現代漢語譯本 天下度僧尼，並令祠部（掌管祠祀、祭祀的部門）給牒（度牒，出家許可證）。現在稱之為祠部，就是從這個時候開始的。

丁亥（天寶六載）

皇帝下詔讓不空三藏（Amoghavajra，密宗大師）入宮，設壇為皇帝灌頂。賜號智藏國師。當時方士羅思遠，因為法術得到皇帝寵幸。皇帝下旨，讓羅思遠與不空驗證誰的法術更高明。有一天在便殿會面，羅思遠拿著如意，對著不空說話。之後不空拿過如意扔在地上，命令羅思遠舉起如意。羅思遠用盡力氣也不能移動。皇帝想要自己去拿，不空笑著說：『三郎（皇帝的小名）你拿的是如意的影子罷了。』隨即舉起手中的如意給皇帝看。羅思遠欽佩地退下了。不空每次祈禱，必定張設繡座，手中拿著木神，誦唸咒語后扔出去。神像自己立在座位上，四眾弟子環繞觀看，必定看見神像的眼睛和嘴巴在動。他所祈禱的事情，即使是造化之功也可以改變。朝廷內外像對待佛一樣敬奉他。

戊子（天寶七載）

大將軍高力士，在西京建造寶壽寺。寺廟的鐘鑄成后，高力士做齋飯來慶祝。朝廷官員全部聚集。敲鐘一下，施捨錢一百緡（古代的貨幣單位）。有樂於施捨的人，敲鐘達到二十下。少的人也不少於十下（出自《唐史》）。

己丑（天寶八載）

福州南澗天王寺上面有一塊巨大的石頭。這年五月，忽然下起大雷雨。雷電劈開了巨石的頂部，將其劈成輪囷狀，從中間劈開。南邊一部分倒在地上，像柹樹一樣倒下，北邊一部分直插雲霄，像石碑一樣樹立。亭亭玉立的石頭中心，隱約顯現出佛像，排列的侍者環繞護衛，品級和覺悟都有秩序。莊嚴地供養，文物都很有秩序。真是奇異啊！大概是諸佛，憑藉著不朽的物體，依靠著不動的基礎，形象既然長久存在，佛法也可以隨著永遠流傳（出自歐陽詹的記載）。

庚寅（天寶九載）

給事中王維，字摩詰（Wang Wei，唐代詩人、畫家），信奉佛教，持守戒律。妻子去世后不再娶，獨自居住三十年。母親去世后，上表請求將輞川（Wangchuan，地名）的住宅，施捨出來作為佛寺（出自《唐史》）。洛陽有條巨大的蛇，從芒山（Mangshan，山名）下出現，長一百多丈，人碰到它的氣息

【English Translation】 English version The empire widely ordained monks and nuns, and ordered the Ministry of Rites (department in charge of sacrifices and rituals) to issue ordination certificates (度牒, 'du die', certificates of ordination). The term 'Ministry of Rites' originated from this time.

Dinghai (6th year of Tianbao Era)

The Emperor issued an edict summoning Amoghavajra (不空三藏, a master of Esoteric Buddhism) to the palace to set up an altar and perform an initiation ceremony for the Emperor. He was granted the title 'National Teacher Zhizang'. At that time, the Taoist priest Luo Siyuan (羅思遠) gained favor with the Emperor through his magic. The Emperor ordered Luo Siyuan and Amoghavajra to demonstrate their skills to determine who was superior. One day, they met in the side hall. Luo Siyuan held a 'ruyi' (如意, a scepter-like ornament) and spoke to Amoghavajra. Then, Amoghavajra took the 'ruyi' and threw it on the ground, ordering Luo Siyuan to lift it. Luo Siyuan exerted all his strength but could not move it. The Emperor intended to pick it up himself, but Amoghavajra laughed and said, 'Third Son (the Emperor's nickname), what you are trying to lift is merely the shadow of the 'ruyi'.' Immediately, he raised the 'ruyi' in his hand for the Emperor to see. Luo Siyuan was filled with admiration and withdrew. Whenever Amoghavajra prayed, he would always set up an embroidered seat, hold a wooden deity in his hand, and cast it out after reciting mantras. The deity would stand on the seat by itself. The fourfold assembly (monks, nuns, laymen, and laywomen) would surround and watch, and they would invariably see the deity's eyes and mouth moving. The effects of his prayers could even alter the workings of nature. The court and the common people revered him as if he were a Buddha.

Wuzi (7th year of Tianbao Era)

The Great General Gao Lishi (高力士) built the Baoshou Temple (寶壽寺) in Xijing (西京). When the temple bell was completed, Gao Lishi held a vegetarian feast to celebrate. All the officials of the court gathered. Each person who struck the bell once donated one hundred 'min' (緡, a unit of currency) in cash. Some generous donors struck the bell up to twenty times, while the least donated no less than ten times (from 'History of the Tang Dynasty').

Jichou (8th year of Tianbao Era)

On the Tianwang Temple (天王寺) of Nanjian (南澗) in Fuzhou (福州), there was a giant rock. In the fifth month of this year, there was a sudden thunderstorm. Lightning struck the top of the giant rock, splitting it into a 'lun kun' (輪囷, spiral shape), cleaving it in the middle. The southern part fell to the ground like a 'shi' (柹, persimmon) tree, while the northern part stood upright, piercing the sky like a stele. The upright center of the rock faintly revealed a true image of Buddha, with rows of attendants surrounding and protecting it, their ranks and enlightenment in order. Solemn offerings were made, and the cultural artifacts were all in proper order. How wondrous! It must be that the Buddhas, relying on an imperishable object and a steadfast foundation, have ensured that as long as the image endures, the Dharma can be transmitted forever (from Ouyang Zhan's (歐陽詹) record).

Gengyin (9th year of Tianbao Era)

Wang Wei (王維), styled Mojie (摩詰), a 'jishizhong' (給事中, a court official), was a devout Buddhist who observed the precepts. After his wife passed away, he did not remarry and lived alone for thirty years. After his mother passed away, he submitted a memorial requesting that his residence in Wangchuan (輞川) be donated as a Buddhist temple (from 'History of the Tang Dynasty'). There was a giant snake in Luoyang (洛陽), which emerged from under Mount Mang (芒山). It was over a hundred 'zhang' (丈, a unit of length) long, and people who came into contact with its breath

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即死。有詔。命不空三藏咒之。不空驚曰。是將混洛陽為潴者也。咒之三日而斃(舊唐史五行志)。

辛卯(十載)

石頭希遷禪師。參青原得法。自天寶初。來衡山南寺。寺東有石如臺。乃結庵其上。時號石頭和尚。南嶽鬼神。多顯跡聽法。而師皆與受戒(五燈)○西域犍那至。

壬辰(十一載)

潤州鶴林寺徑山大師元素示寂。左補闕李華制碑。略曰。師菩提位中。六十一夏。父母之生。八十五年。赴哀位者。可思量否。至有浮江而奠。望寺而哭。十里花雨。四天香云。幡幢蓋網。光蔽日月。奉全身建塔于黃鶴山西原。州伯邑宰。執喪師之禮。故齊翰張均梁升徐嶠等。皆菩薩戒弟子。道流人望。莫盛於此。弟子嘗聞道于徑山。猶樂正子春之於夫子也。

癸巳(十二載)

西蕃寇。圍涼州。帝命三藏不空。祈陰兵救之。空誦仁王密語數番。有神介冑而至。帝親見之。問曰。此何神也。空曰。北方毗沙門天王長子也。空誦密語遣之。數日涼州捷報。有神兵至。威武雄盛。賊畏懼卷甲而去。帝大悅。詔天下軍壘。皆立毗沙門天王祠。

甲午(十三載)

左溪元朗禪師示寂。初南嶽惠聞。悟法華宗旨。以授惠思。思授智者。智者授灌頂。頂傳縉雲威。威傳東陽威。朗事

【現代漢語翻譯】 現代漢語譯本： 即刻死亡。皇帝下詔，命令不空三藏（Amoghavajra，意為「不空金剛」，一位密宗大師）用咒語制止。不空三藏驚恐地說：『這是要將整個洛陽變成一片水澤啊！』 唸咒三天，那人就死了（出自《舊唐書·五行志》）。 辛卯（天寶十載） 石頭希遷禪師（Shi Tou Xiqian，一位禪宗大師），參拜青原行思（Qingyuan Xingsi）禪師而得法。自天寶初年，來到衡山南寺。寺廟東邊有一塊石頭像檯子，就在上面結廬而居。當時人們稱他為石頭和尚。南嶽的鬼神，大多顯現形跡來聽他講法，而石頭希遷禪師都為他們授戒（出自《五燈會元》）。西域的犍那至（Ghanati，人名）。 壬辰（天寶十一年） 潤州鶴林寺的徑山大師元素（Jing Shan Da Shi Yuansu，一位禪宗大師）圓寂。左補闕李華（Li Hua，官名）撰寫碑文，大致寫道：大師在菩提道位中，度過了六十一夏。從父母生育到圓寂，享年八十五歲。前來哀悼的人，數量之多難以思量。甚至有人浮在江上祭奠，遙望寺廟而哭泣。天空中降下十里花雨，四天飄來香云。幡幢、傘蓋、天羅地網，光芒遮蔽了日月。人們將大師的全身舍利建塔于黃鶴山西邊的原野上。州伯和縣令，都以喪師之禮來辦理喪事。故齊翰（Qi Han）、張均（Zhang Jun）、梁升（Liang Sheng）、徐嶠（Xu Qiao）等人，都是受過菩薩戒的弟子。大師的道行和聲望，沒有比這更盛大的了。弟子我曾經在徑山大師那裡聽聞佛法，就像樂正子春對待孔子一樣。 癸巳（天寶十二載） 西蕃（Tubet，吐蕃）軍隊進犯，包圍了涼州。皇帝命令三藏不空（Amoghavajra）祈求陰兵救援。不空誦唸《仁王經》中的秘密咒語數遍，有神靈身披鎧甲而來。皇帝親自看見了，問道：『這是什麼神？』 不空回答說：『這是北方毗沙門天王（Vaisravana，佛教護法神）的長子。』 不空誦唸秘密咒語遣走了神靈。幾天後，涼州傳來捷報，說有神兵降臨，威武雄壯，敵軍畏懼，捲起盔甲逃走了。皇帝非常高興，下詔天下所有的軍營，都建立毗沙門天王祠。 甲午（天寶十三載） 左溪元朗禪師（Zuoxi Yuanlang，一位禪宗大師）圓寂。當初南嶽慧聞（Huiwen of Nanyue，一位佛教大師）領悟了《法華經》的宗旨，傳授給慧思（Huisi）。慧思傳授給智者大師（Zhiyi）。智者大師傳授給灌頂（Guanding）。灌頂傳給縉雲威（Jinyun Wei）。縉雲威傳給東陽威（Dongyang Wei）。元朗禪師侍奉東陽威。

【English Translation】 English version: Instant death. An imperial edict was issued, ordering Amoghavajra (a tantric master whose name means 'Unfailing Vajra') to subdue him with a mantra. Amoghavajra exclaimed in alarm, 'This is going to turn all of Luoyang into a swamp!' After chanting the mantra for three days, the man died (from the 'Annals of the Five Elements' in the Old Book of Tang). Xinmao year (10th year of the Tianbao era) Chan Master Shi Tou Xiqian (a Chan master) attained enlightenment after studying with Chan Master Qingyuan Xingsi. From the beginning of the Tianbao era, he came to Nansi Temple on Mount Heng. To the east of the temple was a rock resembling a platform, where he built a hermitage. At that time, he was known as the Stone Monk. Many of the spirits of Mount Heng manifested to listen to his teachings, and Chan Master Shi Tou Xiqian administered precepts to them all (from the 'Wudeng Huiyuan'). Ghanati (a name) from the Western Regions. Renchen year (11th year of the Tianbao era) Master Yuansu of Jingshan Monastery in Runzhou (a Chan master) passed away. Li Hua (an official title), the Left Policy Critic, composed an epitaph, which roughly stated: The master spent sixty-one summers in the Bodhi position. From birth to death, he lived for eighty-five years. The number of people who came to mourn is beyond measure. Some even made offerings floating on the river, weeping while gazing at the temple. A rain of flowers fell for ten li, and fragrant clouds drifted from the four heavens. Banners, canopies, and nets of light obscured the sun and moon. People built a pagoda to enshrine the master's complete remains in the western plains of Yellow Crane Mountain. The governor and magistrate of the prefecture observed the rites of mourning for a teacher. Therefore, Qi Han, Zhang Jun, Liang Sheng, Xu Qiao, and others were all disciples who had received the Bodhisattva precepts. The master's virtue and reputation were unsurpassed. I, your disciple, once heard the Dharma from Master Jingshan, just as Yue Zheng Zichun regarded Confucius. Guisi year (12th year of the Tianbao era) The Tubet (Tibetan) army invaded and besieged Liangzhou. The emperor ordered Amoghavajra to pray for the aid of spirit soldiers. Amoghavajra recited the secret mantras from the 'Humane King Sutra' several times, and a spirit appeared clad in armor. The emperor saw it himself and asked, 'What spirit is this?' Amoghavajra replied, 'This is the eldest son of the Northern Heavenly King Vaisravana (a Buddhist guardian deity).' Amoghavajra recited the secret mantra and sent the spirit away. Several days later, news of victory arrived from Liangzhou, saying that spirit soldiers had descended, majestic and powerful, and the enemy, in fear, rolled up their armor and fled. The emperor was overjoyed and ordered that shrines to the Heavenly King Vaisravana be erected in all military camps throughout the land. Jiawu year (13th year of the Tianbao era) Chan Master Zuoxi Yuanlang (a Chan master) passed away. Initially, Huiwen of Nanyue (a Buddhist master) comprehended the essence of the 'Lotus Sutra' and transmitted it to Huisi. Huisi transmitted it to Zhiyi (the Great Master Zhiyi). Zhiyi transmitted it to Guanding. Guanding transmitted it to Jinyun Wei. Jinyun Wei transmitted it to Dongyang Wei. Chan Master Yuanlang served Dongyang Wei.

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東陽。盡傳其道。獨處巖穴三十年。晏坐左溪。因以為號。春秋八十二。弟子神邕。玄凈。法燈。清辨。湛然等。數十人。傳其教。補闕李華志其碑陰。有曰。師一郁多羅四十餘載。一尼師壇。終身不易。遠近學者。擁室填門云(本傳)○元德秀卒。秀字紫芝。少事母孝。母亡廬墓側。刺血寫佛經。絕筆感異香芬馥。彌日而息。初兄子襁褓喪母。無資得乳媼。秀自乳之。數日涌流。能食乃止。及為魯山令。卓然廉潔。房管每曰。見紫芝眉宇。使人名利之心都盡。及卒。家唯枕履簟瓢而已。族弟元結哭之曰。大夫生六十年。未嘗識女色。未嘗有十畝之地。十尺之舍。十歲之童。未嘗完布帛而衣。具五味而餐。吾哀之。以誡荒淫貪佞綺紈梁肉之徒耳(舊唐史)。

乙未(十四載　十一月祿山反陷東京)

肅宗

丙申(至德元載)

六月。祿山陷長安。明皇幸蜀。時有守臣。與祿山偕反者。曾為閬守。有𦘕像在路次。明皇以劍斬像首。其人在陜西。其首忽墮于地○明皇嘗問一行。國祚何難。行進金合祝。至萬里即開。常曾發視。乃當歸少許。及是車駕至成都。渡萬里橋。忽悟當歸之讖。於是洗然忘憂云○七月。肅宗即位。靈武。旬日諸鎮兵至。乃以房管為相兼元帥。時寇難方剡。或言。宜憑福祐。

【現代漢語翻譯】 現代漢語譯本： 東陽（地名，也可能指人名）。他完全傳授他的道法，獨自在巖洞里生活了三十年，在左溪安靜地打坐，因此用『左溪』作為自己的稱號。享年八十二歲。弟子有神邕、玄凈、法燈、清辨、湛然等數十人，都傳承了他的教義。補闕李華為他撰寫了碑陰，上面寫道：『老師一生穿著郁多羅（一種僧衣）四十多年，一塊尼師壇（坐具）終身不變。遠近的學者，擁擠著房間，填滿了門庭。』（出自本傳） 元德秀去世。元德秀，字紫芝，年少時侍奉母親非常孝順。母親去世后，他在墓旁搭廬居住，刺破自己的手指，用血書寫佛經。完成時，感受到奇異的香氣芬芳濃郁，持續了整整一天才消散。當初，他哥哥的兒子還在襁褓中就失去了母親，沒有錢請到奶媽。元德秀親自哺乳他，幾天後乳汁涌出，等到孩子能吃東西了才停止。等到他擔任魯山縣令時，非常廉潔。房管經常說：『看到紫芝的眉宇，使人追求名利的心都消失了。』等到他去世時，家裡只有枕頭、鞋子、竹蓆和水瓢而已。族弟元結哭著說：『大夫活了六十年，未曾認識女色，未曾擁有十畝土地，十尺房屋，十歲童僕，未曾穿過完整的布帛衣服，吃過具備五種味道的飯菜。我哀悼他，以此來告誡那些荒淫貪婪、諂媚奉承、穿著華麗絲綢、吃著精美肉食的人。』（出自《舊唐史》）。 乙未年（十四載，十一月，安祿山叛亂，攻陷東京）。 肅宗 丙申年（至德元年） 六月，安祿山攻陷長安，唐明皇逃往蜀地。當時有守臣，與安祿山一同叛亂，曾經擔任閬州刺史。有他的畫像在路邊，唐明皇用劍砍掉了畫像的頭。那個人在陜西，他的頭忽然掉在地上。唐明皇曾經問一行（唐代天文學家、佛學家），國家命運有什麼危難。一行獻上一個金盒子，並囑咐說，到萬里之外才能打開。曾經有人打開看過，裡面只有少許當歸。等到皇帝的車駕到達成都，渡過萬里橋時，忽然領悟了當歸的預言，於是釋然忘憂。七月，肅宗即位在靈武。十天之內，各鎮的軍隊趕到。於是任命房管為宰相兼元帥。當時戰事正激烈，有人說，應該憑藉福祐。

【English Translation】 English version: Dongyang (place name, possibly a person's name). He fully transmitted his teachings, living alone in a cave for thirty years, meditating quietly at Zuoxi, hence using 'Zuoxi' as his title. He lived to the age of eighty-two. His disciples included Shenyong, Xuanjing, Fadeng, Qingbian, Zhanran, and dozens of others, all of whom inherited his teachings. Buque Li Hua wrote the inscription on the back of his tombstone, which read: 'The master wore a Yuduoluo (a type of monk's robe) for more than forty years, and a Nishitan (sitting mat) remained unchanged throughout his life. Scholars from far and near crowded the rooms and filled the doorways.' (From the original biography) Yuan Dexiu passed away. Yuan Dexiu, styled Zizhi, was very filial to his mother in his youth. After his mother's death, he lived in a hut next to her grave, piercing his finger and writing Buddhist scriptures in blood. Upon completion, he sensed a strange and rich fragrance that lasted for an entire day before dissipating. Initially, his brother's son lost his mother while still in swaddling clothes, and there was no money to hire a wet nurse. Yuan Dexiu personally nursed him, and milk flowed after a few days, stopping only when the child could eat solid food. When he served as the magistrate of Lushan County, he was extremely honest and upright. Fang Guan often said: 'Seeing Zizhi's eyebrows and countenance makes one's desire for fame and fortune disappear.' When he died, his home contained only a pillow, shoes, a bamboo mat, and a water ladle. His cousin Yuan Jie wept and said: 'The Grand Master lived for sixty years, never knowing the pleasures of women, never owning ten acres of land, a ten-foot house, or a ten-year-old servant, never wearing complete cloth garments, or eating meals with all five flavors. I mourn him to warn those who are licentious, greedy, sycophantic, wear luxurious silks, and eat fine meats.' (From the Old Book of Tang) Yiwei Year (14th year, November, An Lushan rebelled and captured Tokyo). Emperor Suzong Bingshen Year (Zhìdé 1st Year) In June, An Lushan captured Chang'an, and Emperor Minghuang fled to Shu. At that time, there was a defending official who rebelled with An Lushan, having previously served as the governor of Langzhou. There was a portrait of him on the roadside, and Emperor Minghuang cut off the head of the portrait with his sword. The person was in Shaanxi, and his head suddenly fell to the ground. Emperor Minghuang once asked Yi Xing (a Tang dynasty astronomer and Buddhist scholar) what difficulties lay ahead for the nation's fate. Yi Xing presented a golden box and instructed that it should only be opened ten thousand miles away. Someone had opened it before, and inside was only a small amount of Danggui (Angelica sinensis). When the emperor's carriage reached Chengdu and crossed the Wanli Bridge, he suddenly understood the prophecy of Danggui, and thus was relieved of his worries. In July, Emperor Suzong ascended the throne in Lingwu. Within ten days, the armies from various garrisons arrived. Therefore, Fang Guan was appointed as Prime Minister and Commander-in-Chief. At that time, the war was raging, and some said that they should rely on blessings.

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帝納之。引沙門百餘入行宮。結道場。朝夕諷唄。帝一夕夢沙門身金色。誦寶勝如來名。以問左右。或對。賀闌谷有僧名無漏。常誦此佛。頗有神異。帝召無漏。固辭不赴。尋救郭子儀諭旨。無漏乃見於行在。帝悅曰。真夢中所見僧也。而三藏不空。亦見於行宮。帝並留之。托以祈讓(通論)○溫州龍泉山。無著大師。居山南。一日卜遷。忽電電晦冥。有龍見山下張白家。無著因請舍田建寺。而白欲輸其直。逮夜天雨錢二十萬以市之。遂建院郡上其事。賜名龍泉院(永寧編)。

丁酉(二載)

正月。祿山子慶緒。弒祿山自立。九月破慶緒復京師。十月帝歸京師。十二月　太上皇至自西蜀○是歲華嚴疏主澄觀法師。得度具戒。即以十事自勵曰。體不捐沙門之表。心不違如來之制。坐不背法界之經。性不染情礙之境。足不履尼寺之塵。脅不觸居士之榻。目不析非儀之彩。舌不味過午之肴。手不釋圓明之珠。宿不離衣缽之側。從牛頭忠禪師。徑山欽禪師。問西來宗旨。授華嚴圓教於詵禪師。

戊戌(乾元元年)

僧無漏。立化于禁中。足去地尺許。左右以聞。帝驚異。降蹕臨視。得遺表□歸葬臼谷。有旨護迭臼居建塔。至懷遠縣。輒舉不□□□□泥塑全身留之下院○帝于禁中。立內道場。講誦贊

【現代漢語翻譯】 現代漢語譯本：皇帝應允了他的請求，並邀請一百多位僧人進入行宮，設立道場，早晚誦經。皇帝在一個晚上夢見一位僧人，身披金色，誦唸寶勝如來（Ratnasambhava）的名號。他詢問左右侍從，有人回答說：『賀闌谷有一位名叫無漏的僧人，經常誦唸這位佛的名號，頗有神異。』皇帝召見無漏，無漏堅決推辭不來。後來郭子儀派人傳達聖旨，無漏才在皇帝的行宮中現身。皇帝高興地說：『這真是我在夢中所見的僧人啊！』而三藏不空（Amoghavajra），也出現在行宮中。皇帝將他們都留下，希望他們能夠祈福禳災。（通論） 溫州龍泉山，無著大師住在山南。一天，他占卜要搬遷，忽然電閃雷鳴，有龍出現在山下的張白家。無著因此請求張白舍田建寺。而張白想要折算成錢財。到了晚上，天降錢二十萬用來購買這塊地。於是建造了寺院，郡里將這件事上報，皇帝賜名龍泉院。（永寧編）

丁酉年（二載）

正月，安祿山（An Lushan）的兒子安慶緒（An Qingxu）弒殺了安祿山，自立為帝。九月，攻破安慶緒，收復京師。十月，皇帝返回京師。十二月，太上皇從西蜀返回。這一年，華嚴疏主澄觀法師（Chengguan）得度並受具足戒。他用十件事來勉勵自己：身體不捨棄沙門的表相，內心不違背如來的教制，坐時不背離法界的經典，本性不沾染情愛的障礙，腳不踏入尼姑庵的塵土，身體不接觸居士的床榻，眼睛不看不合儀軌的色彩，舌頭不品嚐過午的食物，手不離開圓明的念珠，睡覺不離開衣缽的旁邊。他向牛頭山的忠禪師（Zhong Chanshi of Niutou Mountain）和徑山的欽禪師（Qin Chanshi of Jingshan Mountain）請教西來宗旨，並從詵禪師（Shen Chanshi）那裡接受了華嚴圓教。

戊戌年（乾元元年）

僧人無漏在禁中圓寂，雙腳離地一尺多。左右侍從將此事稟告皇帝，皇帝感到驚異，親自降臨觀看。得到他的遺表，上面寫著要歸葬臼谷。有聖旨下達，命令護送靈柩到臼谷建塔。到達懷遠縣時，靈柩突然抬不起來，於是用泥塑了他的全身像，留在了下院。皇帝在禁中設立內道場，講經誦經贊佛。

【English Translation】 English version: The emperor granted his request and invited over a hundred monks into the imperial palace, establishing a sacred site, chanting scriptures morning and evening. One night, the emperor dreamed of a monk with a golden body, reciting the name of Ratnasambhava (寶勝如來). He asked his attendants, and someone replied, 'In Helan Valley, there is a monk named Wulou (無漏), who often recites the name of this Buddha and possesses remarkable spiritual powers.' The emperor summoned Wulou, but Wulou firmly declined to come. Later, Guo Ziyi (郭子儀) sent someone to convey the imperial decree, and Wulou finally appeared in the emperor's palace. The emperor joyfully said, 'This is truly the monk I saw in my dream!' And Amoghavajra (不空), the Tripitaka master, also appeared in the imperial palace. The emperor kept them both, hoping they could pray for blessings and avert disasters. (General Discussion) On Longquan Mountain (龍泉山) in Wenzhou, Master Wuzhu (無著) lived on the south side of the mountain. One day, he divined that he should move. Suddenly, there was lightning and thunder, and a dragon appeared at the Zhang Bai (張白) family's house at the foot of the mountain. Wuzhu therefore requested Zhang to donate land to build a temple. Zhang Bai wanted to convert it into money. That night, twenty thousand coins rained down from the sky to purchase the land. Thus, the temple was built, and the county reported the matter to the emperor, who bestowed the name Longquan Temple (龍泉院). (Yongning Compilation)

Year Dingyou (2nd year)

In the first month, An Lushan's (安祿山) son, An Qingxu (安慶緒), assassinated An Lushan and declared himself emperor. In the ninth month, An Qingxu was defeated, and the capital was recovered. In the tenth month, the emperor returned to the capital. In the twelfth month, the Supreme Emperor returned from Western Shu. In this year, Master Chengguan (澄觀), the commentator on the Avatamsaka Sutra, was ordained and received the full precepts. He encouraged himself with ten things: his body would not abandon the appearance of a Shramana, his mind would not violate the Buddha's teachings, his seat would not turn away from the scriptures of the Dharma Realm, his nature would not be stained by the obstacles of emotions, his feet would not step into the dust of nunneries, his body would not touch the couches of laymen, his eyes would not look at colors that were not in accordance with the rules, his tongue would not taste food after noon, his hand would not release the luminous rosary, and his sleep would not be away from his robes and bowl. He asked Master Zhong Chanshi of Niutou Mountain (牛頭忠禪師) and Master Qin Chanshi of Jingshan Mountain (徑山欽禪師) about the meaning of the coming from the West, and he received the perfect teaching of the Avatamsaka from Master Shen Chanshi (詵禪師).

Year Wuxu (First year of Qianyuan)

The monk Wulou passed away in the forbidden palace, with his feet raised a foot above the ground. The attendants reported this to the emperor, who was astonished and came to see it in person. His last testament was obtained, stating that he should be buried in Jiugu Valley. An imperial decree was issued, ordering the escort of the coffin to Jiugu to build a pagoda. When they reached Huaiyuan County, the coffin suddenly could not be lifted, so a clay statue of his whole body was made and left in the lower temple. The emperor established an inner sanctuary in the forbidden palace, lecturing, chanting, and praising the Buddha.

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唄甚嚴。宰相張鎬諫曰。愿　陛下以無為為心。不以小乘擾聖慮。帝不納。尋敕五嶽各建寺。選高行沙門主之。聽白衣能誦經五百紙者度為僧。或納錢百緡。請牒剃度。亦賜明經出身。及兩京平。又于關輔諸州。納錢度僧道萬餘人。進納自此而始。

己亥(二年)

三月。詔天下諸州。各置放生池。十月。升州刺史顏真卿。撰有唐天下放生池碑銘。其序有云。我皇舉天下以為池。罄域中而蒙福。乘陀羅尼加持之力。竭煩惱海生死之津。揆之前古。曾何仿彿云云(本傳)。

庚子(上元元年)

上遣使詣曹溪。迎六祖衣缽。入內供養(一云乾元元年)○荷澤神會禪師示寂。敕建塔院。賜號真宗般若。

辛丑(二年)

正月。帝不豫。皇后張氏。刺血寫佛經。百僚于諸寺齋僧(唐史)○詔南陽慧忠禪師赴闕。詔書略云。朕聞。調御上乘。久安中土。大雄付囑。實在朕躬。思與道安。弘宣秘典。廣資福潤。以及大千。傳罔象之玄珠。拔沉迷之毒箭。良緣斯在。勿以為勞。杖錫而來。京師非遠。齋心已久。速副朕懷。春寒師得安否。遣此旨不多及。初忠自受曹溪心印。居南陽四十年。不下山門。及是赴詔。初安置千福寺。帝每召入禁中問道。帝一日齋沐。致十問于師。一曰見性後用佈施

【現代漢語翻譯】 現代漢語譯本： 唄甚嚴（指佛教儀式非常莊嚴）。宰相張鎬勸諫說：『希望陛下以無為而治為心，不要因為小乘佛教的事務擾亂您的聖慮。』皇帝不聽從。不久，下令在五嶽各自建立寺廟，選拔德行高尚的沙門主持。允許能背誦佛經五百紙的平民剃度為僧，或者繳納錢一百緡，請求頒發度牒剃度，也賜予明經出身。等到兩京平定后，又在關中和關輔各州，收取錢財度化僧人和道士一萬多人。進納錢財以求得僧道資格，從此開始。 己亥（二年） 三月，皇帝下詔天下各州，各自設定放生池。十月，升州刺史顏真卿，撰寫了《有唐天下放生池碑銘》。碑文的序言中寫道：『我皇上舉全國之力作為放生池，使全國都蒙受福澤，憑藉陀羅尼（dharani，咒語）加持的力量，竭盡煩惱之海和生死的渡口。』揆度以往，曾有什麼可以比擬的呢等等（出自《顏真卿本傳》）。 庚子（上元元年） 皇上派遣使者前往曹溪（Caoxi），迎請六祖（指慧能，Huineng）的衣缽，放入宮中供養（一說乾元元年）。荷澤神會（Heze Shenhui）禪師圓寂，皇帝下令建造塔院，賜予謚號『真宗般若』。 辛丑（二年） 正月，皇帝身體不適，皇后張氏刺血書寫佛經，百官在各寺廟齋僧（出自《唐史》）。皇帝下詔南陽慧忠（Nanyang Huizhong）禪師前往京城。詔書大略是：『朕聽說，調御上乘佛法，長久安穩于中土，大雄（指釋迦摩尼佛，Sakyamuni Buddha）的囑託，實在朕躬。想與道安（Daoan）一起，弘揚秘密經典，廣泛增益福澤，以及於大千世界。傳達罔象（Wangxiang）所得到的玄珠，拔除沉迷的毒箭。良緣就在此時，不要認為勞累。拄著錫杖而來，京師並不遙遠。齋戒已久，快來滿足朕的願望。春寒時節，師父是否安好？』派遣使者傳達此旨，不多贅述。當初慧忠禪師自從接受曹溪的心印后，居住在南陽四十年，不下山門。到這時才應詔前往京城，最初安置在千福寺。皇帝每次召入宮中問道。皇帝有一天齋戒沐浴后，向禪師提出十個問題。第一個問題是：『見性後用佈施……』

【English Translation】 English version: 'Bei shen yan' (referring to a very solemn Buddhist ceremony). The Chancellor Zhang Hao advised, 'May Your Majesty take non-action as your guiding principle, and not let the affairs of Hinayana Buddhism disturb your sacred thoughts.' The Emperor did not heed his advice. Soon after, he ordered the establishment of temples in each of the Five Sacred Mountains, selecting monks of high virtue to preside over them. He allowed commoners who could recite five hundred pages of Buddhist scriptures to be ordained as monks, or to pay one hundred strings of cash to request a certificate of ordination, and also granted them the status of 'Mingjing' (a title for those who passed the imperial examinations on the Confucian classics). After the two capitals were pacified, he again, in the Guanzhong and Guanfu prefectures, accepted money to ordain more than ten thousand monks and Taoists. The practice of paying for ordination began from this point. Ji Hai (2nd year) In the third month, the Emperor decreed that all prefectures throughout the country should establish 'release ponds' (for releasing captured animals). In the tenth month, Yan Zhenqing, the Prefect of Sheng Prefecture, composed the 'Stele Inscription for the Release Ponds Throughout the Tang Dynasty'. The preface of the inscription stated, 'Our Emperor uses the entire country as a release pond, so that the whole realm may receive blessings, relying on the power of Dharani (dharani, a type of mantra) to exhaust the sea of afflictions and the ferry of birth and death.' Considering the past, what could ever compare to this, etc. (from 'The Biography of Yan Zhenqing'). Geng Zi (1st year of Shangyuan) The Emperor sent envoys to Caoxi (Caoxi), to welcome the robe and bowl of the Sixth Patriarch (referring to Huineng, Huineng), and enshrined them in the palace (another account says it was the 1st year of Qianyuan). Chan Master Heze Shenhui (Heze Shenhui) passed away, and the Emperor ordered the construction of a pagoda courtyard, bestowing the posthumous title 'True Ancestor Prajna'. Xin Chou (2nd year) In the first month, the Emperor was unwell. Empress Zhang embroidered Buddhist scriptures with her blood, and the court officials held vegetarian feasts for monks in various temples (from 'The History of the Tang Dynasty'). The Emperor issued an edict summoning Chan Master Nanyang Huizhong (Nanyang Huizhong) to the capital. The edict roughly stated, 'I have heard that the supreme vehicle of Dharma has long been established in the central lands, and the entrustment of the Great Hero (referring to Sakyamuni Buddha, Sakyamuni Buddha) truly rests upon me. I wish to, together with Daoan (Daoan), propagate the secret scriptures, widely increasing blessings and benefits, extending to the great thousand worlds. To transmit the mysterious pearl obtained by Wangxiang (Wangxiang), and to pull out the poisonous arrow of delusion. This auspicious opportunity is here, do not consider it a burden. Come with your staff, the capital is not far. I have been fasting for a long time, quickly fulfill my wish. Is the Master well in the cold spring?' The envoy was sent to convey this message, without further details. Initially, Chan Master Huizhong, since receiving the mind-seal of Caoxi, had resided in Nanyang for forty years, never leaving the mountain gate. Only now did he respond to the summons and go to the capital, initially residing in Qianfu Temple. The Emperor summoned him into the palace to ask about the Way. One day, after fasting and bathing, the Emperor posed ten questions to the Master. The first question was, 'After seeing one's nature, what is the use of giving alms...'

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作福否。忠對無相而施。合見性。二曰作何行業合此道。忠答無功而□合此道。三曰或有病難。將何修行抵擬。忠對了業本空。得不動轉。四曰臨終時何得自在。忠以努力自通道為對。五曰煩惱起時。將何止息。忠以本心湛然。煩惱迴歸妙用為對。六曰見性後用唸佛。求生凈土否。忠對性即是佛。性即凈土。七曰舍此陰了。當生何處。忠以無舍無生自在生為對。八曰臨終時有花臺寶座來迎。可赴否。忠以不取相為對。九曰作么生得神通似佛國。忠以見性如貧得寶。如民得王為對。十曰只依此本性修。定得作佛否。忠對定得作佛。佛亦無相無得。乃為真得。此十對皆廣有其辭。今約科目為對耳。帝由是凝心玄旨(帝有問十身調御。及無諍三昧等。緣見五燈)。

壬寅(寶應元年)

四月。楚州龍興寺尼真如。恍若有人接之昇天。見天帝授以十三寶。謂真如曰。中國有災。宜以第二寶鎮之。楚州刺史崔侁。奉表獻于朝。一曰玄黃天符。二玉雞。三谷璧。四王母環。五碧色寶。六如意珠。七紅靺鞨八瑯玕珠。九玉玦。十玉印。十一桑鉤。十二雷斧。十三(失名。)帝覽之大悅。名曰定國寶。帝以獻自楚州。即太子所封之國。又聞中原宜以第二寶鎮之。遂詔太子攝政事。大赦改元(舊史)○五月。太上皇崩。帝衷

【現代漢語翻譯】 現代漢語譯本：

是否應該作福？忠禪師回答說，應該以無相之心去佈施，這才能契合見性（認識自性）。

第二，應該做什麼樣的行業才能契合此道？忠禪師回答說，應該以無功用的心去修行，才能契合此道。

第三，如果遇到疾病或災難，應該如何修行來應對？忠禪師回答說，應該了達業的本質是空性的，這樣才能得到不動搖的境界。

第四，臨終時如何才能獲得自在？忠禪師回答說，應該努力自信，堅信自己本具的道。

第五，煩惱生起時，應該如何止息？忠禪師回答說，應該保持本心的湛然清凈，讓煩惱迴歸到妙用之中。

第六，見性之後，還需要念佛求生凈土嗎？忠禪師回答說，自性就是佛，自性就是凈土。

第七，捨棄這個色身之後，將會往生到哪裡？忠禪師回答說，沒有捨棄，沒有往生，自在而生。

第八，臨終時有花臺寶座來迎接，可以去嗎？忠禪師回答說，不應該執取任何相。

第九，怎樣才能得到像佛國一樣的神通？忠禪師回答說，見性就像貧窮的人得到了珍寶，百姓得到了賢明的君王。

第十，僅僅依靠這個本性修行，一定能成佛嗎？忠禪師回答說，一定能成佛，但佛也沒有任何相，沒有任何所得，這才是真正的得到。這十個問答都各有詳細的解釋，現在只是按照條目進行概括。

皇帝因此對玄妙的旨意心領神會（皇帝曾經問過關於十身調御以及無諍三昧等問題，這些都記載在《五燈會元》中）。

壬寅年（寶應元年）

四月，楚州龍興寺的尼姑真如，恍惚中好像有人接她昇天，見到了天帝，天帝授予她十三件寶物，對真如說：『中國有災難，應該用第二件寶物來鎮壓。』楚州刺史崔侁將此事上表奏於朝廷。這十三件寶物是：第一，玄黃天符；第二，玉雞；第三，谷璧；第四，王母環；第五，碧色寶；第六，如意珠；第七，紅靺鞨；第八，瑯玕珠；第九，玉玦；第十，玉印；第十一，桑鉤；第十二，雷斧；第十三，（名稱遺失）。皇帝看了之後非常高興，命名為『定國寶』。皇帝因為這些寶物是從楚州獻上來的，而楚州又是太子所封的國家，又聽說中原地區應該用第二件寶物來鎮壓，於是下詔讓太子代理朝政，大赦天下，改年號（出自舊史）。

五月，太上皇駕崩，皇帝悲痛。

【English Translation】 English version:

'Should one perform meritorious deeds?' The Chan master Zhong replied, 'One should give with a mind free from attachments, which aligns with seeing one's nature (jianxing, recognizing one's inherent nature).'

'Second, what kind of actions should one engage in to align with this path?' The Chan master Zhong replied, 'One should practice with a mind free from seeking merit, which aligns with this path.'

'Third, if one encounters illness or hardship, how should one cultivate to cope with it?' The Chan master Zhong replied, 'One should understand that the nature of karma is emptiness, thus attaining a state of unwavering stillness.'

'Fourth, how can one attain freedom at the time of death?' The Chan master Zhong replied, 'One should strive to have self-confidence and believe in the inherent Dao (path) within oneself.'

'Fifth, when afflictions arise, how should one stop them?' The Chan master Zhong replied, 'One should maintain the original mind's (benxin) serene clarity, allowing afflictions to return to wondrous function.'

'Sixth, after seeing one's nature, is it still necessary to recite the Buddha's name and seek rebirth in the Pure Land?' The Chan master Zhong replied, 'Nature itself is Buddha, nature itself is the Pure Land.'

'Seventh, after abandoning this physical body, where will one be reborn?' The Chan master Zhong replied, 'There is no abandonment, no rebirth, but a free and natural arising.'

'Eighth, if flower platforms and jeweled thrones come to greet one at the time of death, should one go?' The Chan master Zhong replied, 'One should not grasp at any form.'

'Ninth, how can one attain supernatural powers like those in the Buddha-lands?' The Chan master Zhong replied, 'Seeing one's nature is like a poor person obtaining treasure, or the people obtaining a wise king.'

'Tenth, can one definitely become a Buddha by relying solely on this inherent nature for cultivation?' The Chan master Zhong replied, 'One can definitely become a Buddha, but the Buddha also has no form and nothing to be attained; this is the true attainment.' These ten dialogues each have detailed explanations, but now they are summarized according to the categories.

The Emperor thus deeply understood the profound meaning (the Emperor had asked about the Ten Bodies of Taming and the Samadhi of Non-Contention, etc., which are recorded in the Wudeng Huiyuan).

In the year Renyin (Baoying 1st year)

In April, the nun Zhenru of Longxing Temple in Chuzhou, as if someone took her to ascend to heaven, saw the Heavenly Emperor, who bestowed upon her thirteen treasures, saying to Zhenru, 'China has disasters, and the second treasure should be used to suppress them.' Cui Shen, the prefect of Chuzhou, presented a memorial to the court about this matter. The thirteen treasures were: First, the Xuanhuang Heavenly Talisman; Second, the Jade Rooster; Third, the Gu Bi (grain disc); Fourth, the Queen Mother's Ring; Fifth, the Emerald Treasure; Sixth, the Wish-Fulfilling Jewel; Seventh, the Red Mohe; Eighth, the Langgan Pearl; Ninth, the Jade Jue (split ring); Tenth, the Jade Seal; Eleventh, the Mulberry Hook; Twelfth, the Thunder Axe; Thirteenth, (name lost). The Emperor was very pleased after seeing them and named them the 'Nation-Stabilizing Treasures.' Because these treasures were presented from Chuzhou, which was the state enfeoffed to the Crown Prince, and it was also heard that the second treasure should be used to suppress the Central Plains, the Emperor issued an edict to have the Crown Prince administer state affairs, grant a general amnesty, and change the era name (from the Old History).

In May, the Retired Emperor passed away, and the Emperor was deeply saddened.

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慟致疾。相距十四日而崩。代宗即位。

代宗

癸卯(廣德元年)

十一月。吐蕃陷京師。帝奔陜。郭子儀兵至。敗吐蕃復京師。帝在華陰。五臺文殊菩薩見帝。納以秘語。十二月。帝歸京。詔修五臺文殊殿。鑄銅為瓦。涂以黃金。費億萬計。

甲辰(二年)

詔內道場。選三百僧。百人為番。出入乘馬。常講誦仁王般若經○帝迎忠國師。住光宅精藍。

乙巳(永泰元)

始上好祠祀。未甚重佛。元載王縉杜鴻漸為相。三人皆好佛。縉尤甚。不食葷血。與鴻漸造寺無窮。上嘗問以佛言報應。果為有無。王縉奏曰。國家運祚靈長。非宿植福業。何以致之。福業已定。雖時有小災。終不能為害。所以祿山思明。毒流方煽。而皆有子禍。僕固懷恩稱兵。內侮出門。病死回紇。吐蕃大舉深入。不戰而退。此皆非人力所及。豈得言無報應也。上由是深信之。載等每侍。上從容多談佛事。由是宮中祀佛。梵唄齋熏無少懈。群臣承風旨。四方之民。皆相化矣○詔天下官司。無得棰辱僧尼○禁中講誦仁王經○詔命不空三藏。重譯仁王經舊本○五月。帝夢六祖請衣缽歸曹溪。遣中使送還○九月。鑄金銅佛像于光順門。率百僚拜祀○十月。吐蕃寇逼京師。內出仁王經二輦。送西明諸寺講之。寇

【現代漢語翻譯】 現代漢語譯本 慟致疾（因悲傷過度而生病）。相隔十四天後駕崩。代宗即位。

代宗

癸卯（廣德元年）

十一月，吐蕃（古代中國西部的一個民族）攻陷京師（首都）。帝（指代宗）逃奔陜地。郭子儀的軍隊趕到，擊敗吐蕃，收復京師。帝在華陰，五臺山（中國山西省的一座山）的文殊菩薩（佛教菩薩）顯現給帝，並向他傳授了秘密的語言。十二月，帝返回京城，下詔修繕五臺山的文殊殿，用銅鑄造瓦片，並塗上黃金，耗費了數以億計的錢財。

甲辰（二年）

下詔在內道場（皇宮內的佛教場所）選拔三百名僧人，每番一百人，可以騎馬出入，經常講誦《仁王般若經》（佛教經典）。帝（代宗）迎接忠國師（僧人的尊稱），讓他住在光宅精藍（寺廟）。

乙巳（永泰元年）

開始崇尚祭祀，但起初並不特別重視佛教。元載、王縉、杜鴻漸擔任宰相，這三人都喜歡佛教，王縉尤其如此，不吃葷腥。他與杜鴻漸建造了無數的寺廟。皇上曾經問他佛家所說的報應，究竟是存在還是不存在。王縉回答說，國家運勢長久，如果不是過去種下福業，怎麼能達到這樣的地步呢？福業已經註定，即使有時有小的災難，最終也不能造成危害。所以安祿山（唐朝叛將）和史思明（唐朝叛將）的禍害流毒四方，但最終都有兒子作亂。僕固懷恩（唐朝將領）起兵叛亂，內部的禍患從家門而出，最終病死在回紇（古代民族）。吐蕃大舉深入入侵，卻不戰而退。這些都不是人力所能達到的，怎麼能說沒有報應呢？皇上因此深信不疑。元載等人每次侍奉皇上，皇上總是從容地談論佛事。因此，宮中祭祀佛，誦經、齋戒、焚香沒有絲毫懈怠。群臣順應皇上的旨意，四方百姓都互相效仿。下詔天下官府，不得鞭打侮辱僧尼。禁中（皇宮內）講誦《仁王經》。下詔命令不空三藏（佛教僧侶），重新翻譯《仁王經》的舊版本。五月，皇上夢見六祖（禪宗六祖慧能）請求將衣缽歸還曹溪（六祖慧能的道場）。於是派遣中使（皇帝的使者）送還。九月，在光順門（宮門）鑄造金銅佛像，率領百官拜祭。十月，吐蕃寇逼京師，宮中拿出兩輦《仁王經》，送到西明寺等寺廟講解，以求消災解難。寇（指吐蕃軍隊）

【English Translation】 English version He grieved to the point of illness. He passed away fourteen days later. Emperor Daizong ascended the throne.

Emperor Daizong

Gui Mao Year (Guangde 1st Year)

In the eleventh month, the Tubo (an ancient ethnic group in western China) captured the capital. The Emperor (referring to Daizong) fled to Shanxi. Guo Ziyi's army arrived, defeated the Tubo, and recovered the capital. The Emperor was in Huayin. Manjusri Bodhisattva (a Buddhist Bodhisattva) of Mount Wutai (a mountain in Shanxi Province, China) appeared to the Emperor and imparted secret words to him. In the twelfth month, the Emperor returned to the capital and ordered the repair of the Manjusri Hall on Mount Wutai, casting tiles from copper and coating them with gold, costing hundreds of millions.

Jia Chen Year (2nd Year)

An edict was issued for the inner monastery (a Buddhist site within the palace) to select three hundred monks, one hundred at a time, who could enter and exit on horseback, and regularly recite the Renwang Prajna Sutra (a Buddhist scripture). The Emperor (Daizong) welcomed the National Teacher Zhong (an honorific for a monk) to reside in the Guangzhai Jinglan (temple).

Yi Si Year (Yongtai 1st Year)

He began to favor sacrifices, but initially did not particularly value Buddhism. Yuan Zai, Wang Jin, and Du Hongjian served as chancellors, and all three were fond of Buddhism, especially Wang Jin, who did not eat meat or blood. He and Du Hongjian built countless temples. The Emperor once asked him about the Buddhist concept of karmic retribution, whether it truly existed or not. Wang Jin replied, 'The nation's destiny is long-lasting; how could it have reached this point if not for planting good karma in the past? With good karma already determined, even if there are small disasters from time to time, they ultimately cannot cause harm. Therefore, the calamities of An Lushan (a Tang Dynasty rebel general) and Shi Siming (a Tang Dynasty rebel general) spread poison in all directions, but ultimately their sons caused trouble. Pugu Huaien (a Tang Dynasty general) raised troops in rebellion, internal troubles arose from within his own household, and he eventually died of illness among the Uyghurs (an ancient ethnic group). The Tubo launched a large-scale invasion, but retreated without a fight. These are all beyond human power; how can one say there is no karmic retribution?' The Emperor therefore deeply believed in it. Whenever Yuan Zai and others attended the Emperor, the Emperor would leisurely discuss Buddhist matters. As a result, the palace worshipped the Buddha, and chanting, fasting, and incense burning were never neglected. The officials followed the Emperor's intentions, and the people in all directions imitated each other. An edict was issued to all government offices in the land, forbidding them from whipping or insulting monks and nuns. The Renwang Sutra was recited in the forbidden palace (the imperial palace). An edict was issued ordering the Tripitaka Master Bukong (a Buddhist monk) to re-translate the old version of the Renwang Sutra. In the fifth month, the Emperor dreamed that the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism) requested the return of his robe and bowl to Caoxi (Huineng's monastery). Therefore, he sent a palace envoy to return them. In the ninth month, golden and bronze Buddha statues were cast at Guangshun Gate (a palace gate), and he led the officials to worship them. In the tenth month, the Tubo bandits approached the capital, and the palace brought out two carriages of the Renwang Sutra and sent them to Ximing Temple and other temples to be lectured on, seeking to avert disaster. The bandits (referring to the Tubo army)

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平○十一月。詔法師良賁。造新仁王經疏。疏成。賁以表進呈。帝稱善。

丙午(大曆元)

七月壬午。作盂蘭盆會於禁中。設高祖太宗已下七聖位。建巨幡。各以帝號標其上。自大廟迎入內道場。鐃吹鼓舞。旌𣄢燭天。是日立仗百僚。于光順門。迎拜導從。自是歲以為常。癸未太廟二室生靈芝。帝賦詩美之百僚皆。和。

丁未(二年)

七月。魚朝恩奏以先所賜莊。為章敬寺。以資章敬太后冥福。窮壯極麗。費逾萬億。進士高郢兩上書。皆寢不報○是月。宰相杜鴻漸。出撫巴蜀。至益州。遣使詣白崖山。請無住禪師入城。問法曰。弟子聞金和尚說。無憶無念莫妄三句法門。未審是一是三。無住曰。無憶名戒。無念名定。莫妄名慧。然一心不生。則具戒定慧。非一非三也。時聞鴉鳴。公問師聞否。師曰。聞與不聞。非關聞性。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性。不隨聲生。不隨聲滅。悟此聞性。則免聲塵流轉。乃至色香味觸。亦復如之。公與僚屬。喜躍稱善。公又問。何謂識心見性。答曰。一切人隨念流浪。蓋為不識真心。不見本性。真心者。念生亦不順生。念滅亦不依寂。不定不亂。平常自在。觸目皆如。無非見性也。鴻漸由是棲心禪悅(五燈)。

戊申(

【現代漢語翻譯】 現代漢語譯本：平定元年十一月，皇帝下詔給法師良賁（Liang Ben），讓他撰寫新的《仁王經疏》（Rén Wáng Jīng Shū）。疏文完成後，良賁上表進呈。皇帝稱讚很好。

大曆元年（丙午）

七月壬午，在皇宮中舉辦盂蘭盆會（Yúlánpén Huì）。設定了從高祖（Gaozu）到太宗（Taizong）以下七位先帝的牌位。豎立巨大的幡旗，每面旗上都標有皇帝的謚號。從大廟迎入宮內的道場。敲鑼打鼓，旌旗招展，燭光照亮天空。當天，百官列隊在光順門（Guāngshùn Mén）迎拜，引導隊伍。從此以後，每年都成為慣例。癸未年，太廟的兩個殿室裡生長出靈芝。皇帝作詩讚美，百官都跟著唱和。

大曆二年（丁未）

七月，魚朝恩（Yu Chao'en）上奏，將先前賞賜的莊園改為章敬寺（Zhāngjìng Sì），用來為章敬太后（Zhāngjìng Tàihòu）祈求冥福。寺廟建造得極其壯麗，花費超過萬億。進士高郢（Gao Ying）兩次上書勸諫，都沒有得到迴應。本月，宰相杜鴻漸（Du Hongjian）出任巴蜀地區的安撫使。到達益州后，派遣使者前往白崖山（Bái Yá Shān），邀請無住禪師（Wúzhù Chánshī）入城。杜鴻漸問道：『弟子聽說金和尚（Jīn Héshang）說「無憶、無念、莫妄」三句法門，不知道這究竟是一還是三？』無住禪師回答說：『無憶名為戒（jiè），無念名為定（dìng），莫妄名為慧（huì）。然而，一心不生，就具備了戒、定、慧，非一非三。』當時聽到烏鴉鳴叫，杜鴻漸問禪師是否聽見。禪師說：『聽見與不聽見，與聞性無關。有聲音的時候，是聲塵（shēng chén）自己產生；沒有聲音的時候，是聲塵自己消滅。而這聞性，不隨聲音產生，也不隨聲音消滅。領悟了這個聞性，就能免於聲塵的流轉。乃至色、香、味、觸，也是如此。』杜鴻漸與僚屬們歡喜讚歎。杜鴻漸又問：『什麼是識心見性？』禪師回答說：『一切人隨著念頭流浪，是因為不認識真心，不見本性。真心，念頭產生也不順著產生，念頭消滅也不依附寂滅，不靜不定，平常自在，觸目所及都是如如不動，無非是見性。』杜鴻漸因此安住于禪悅之中。

大曆三年（戊申）

【English Translation】 English version: In the eleventh month of the Pingding era, the emperor ordered the Dharma Master Liang Ben (Liang Ben) to compose a new commentary on the Ren Wang Jing (Rén Wáng Jīng). After the commentary was completed, Liang Ben presented it to the emperor, who praised it as excellent.

Dali Era, Year 1 (Bingwu)

In the seventh month, on the Renwu day, a Ullambana Festival (Yúlánpén Huì) was held in the palace. Memorial tablets were set up for the seven deceased emperors, starting from Gaozu (Gaozu) down to Taizong (Taizong). Huge banners were erected, each inscribed with the posthumous title of an emperor. The tablets were brought from the Great Ancestral Temple into the inner palace's Dharma practice hall, accompanied by the sounds of gongs, drums, and dancing. Banners fluttered, and candles illuminated the sky. On that day, officials lined up at the Guangshun Gate (Guāngshùn Mén) to welcome and pay respects to the procession. From then on, this became an annual custom. In the Guiwei year, lingzhi mushrooms grew in two chambers of the Great Ancestral Temple. The emperor composed a poem praising this, and all the officials echoed his sentiments.

Dali Era, Year 2 (Dingwei)

In the seventh month, Yu Chao'en (Yu Chao'en) requested that the estate previously granted to him be converted into the Zhangjing Temple (Zhāngjìng Sì) to pray for the afterlife blessings of Empress Dowager Zhangjing (Zhāngjìng Tàihòu). The temple was built to be extremely magnificent, costing over a trillion. The Jinshi scholar Gao Ying (Gao Ying) submitted two memorials to advise against this, but they were ignored. In this month, the Chancellor Du Hongjian (Du Hongjian) was appointed as the Pacification Commissioner of the Ba and Shu regions. After arriving in Yizhou, he sent a messenger to White Cliff Mountain (Bái Yá Shān) to invite Chan Master Wuzhu (Wúzhù Chánshī) into the city. Du Hongjian asked: 'This disciple has heard that the Gold Monk (Jīn Héshang) speaks of the three-sentence Dharma gate of 'no recollection, no thought, no delusion.' I do not know whether this is one or three?' Chan Master Wuzhu replied: 'No recollection is called precepts (jiè), no thought is called concentration (dìng), and no delusion is called wisdom (huì). However, when a single thought does not arise, one possesses precepts, concentration, and wisdom, which are neither one nor three.' At that moment, the sound of a crow cawing was heard. Du Hongjian asked the master if he heard it. The master said: 'Hearing or not hearing is unrelated to the nature of hearing. When there is sound, the sound dust (shēng chén) arises by itself; when there is no sound, the sound dust disappears by itself. And this nature of hearing does not arise with sound, nor does it disappear with sound. If one understands this nature of hearing, one can avoid the cycle of sound dust. The same applies to form, smell, taste, and touch.' Du Hongjian and his officials rejoiced and praised him. Du Hongjian then asked: 'What is recognizing the mind and seeing the nature?' The master replied: 'All people wander with their thoughts because they do not recognize their true mind and do not see their original nature. The true mind does not arise with the arising of thoughts, nor does it rely on stillness with the cessation of thoughts. It is neither still nor disturbed, but naturally at ease. Everything one sees is as it is, and there is nothing that is not seeing the nature.' Because of this, Du Hongjian dwelled in the joy of Chan.

Dali Era, Year 3 (Wushen)

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三年)

詔不空三藏。于興善寺立道場。命近侍大臣及諸鎮將帥。悉授灌頂。帝親為不空敘官。特進鴻臚卿　○帝召忠國師入內。引太白山人見之。帝曰。此人頗有見解。請師驗之。忠曰。汝蘊何能。山人曰。忝識山識地識字善算。曰山人所居之山。是雄山雌山。山人茫然不能對。忠指殿上地問。此是何地。曰容弟子算方知。忠於地上畫一畫云此甚字。曰一字。忠云。土上一畫是王字。何謂一字耶。忠又云。算三七是多少。曰國師玩弟子。三七豈非二十一。忠云。卻是山人弄貧道。三七是十。何謂二十一。復問更有何能。曰弟子縱有能。亦不敢向國師開口。忠曰。縱汝有能。亦俱未是。忠乃謂帝曰。問山不識山。問地不識地。問字不識字。問算不解算。陛下何處得此幪漢來。帝謂山人曰。朕有國位。不足為寶。師乃國寶也。山人曰。陛下真識寶者矣○是歲。詔徑山道欽禪師。詔書云。朕聞。江左有蘊道禪人。德性冰霜。凈行林野。朕虛心瞻企。渴仰懸懸。有感必通。國亦大慶。愿和尚遠降中天。盡朕歸向。不違願力。應物現形。今特詔迎。速副朕懷。春寒師得安否。遣此旨不多及。師赴詔至闕。帝親加瞻禮慰問。從容因曰。朕聞。徑山神龍。獻湫為寶坊。非師道德。莫能如此。師一日在內庭。見帝起立。帝曰。

【現代漢語翻譯】 現代漢語譯本

(三年)

皇帝下詔給不空三藏（Amoghavajra，金剛乘佛教大師），在興善寺設立道場，命令近侍大臣以及各鎮的將帥，全部授予灌頂。皇帝親自為不空敘述官職，特進鴻臚卿。

皇帝召見忠國師（Zhong Guoshi，唐代高僧）入宮，引薦太白山人（Taibai Shanren，隱士）讓他見面。皇帝說：『這個人頗有些見解，請國師驗證一下。』忠國師說：『你有什麼本領？』山人說：『我略微懂得識山、識地、識字，擅長算術。』國師問：『山人所居住的山，是雄山還是雌山？』山人茫然不能回答。忠國師指著殿上的地面問：『這是什麼地？』山人說：『容弟子算一下才能知道。』忠國師在地上畫了一畫，說：『這是什麼字？』山人說：『一字。』忠國師說：『土上一畫是王字，怎麼說是一字呢？』忠國師又說：『算一下三七是多少？』山人說：『國師您在戲弄弟子，三七難道不是二十一嗎？』忠國師說：『卻是山人在戲弄貧道，三七是十，怎麼說是二十一？』又問：『還有什麼本領？』山人說：『弟子縱然有本領，也不敢向國師開口。』忠國師說：『縱然你有本領，也都不算什麼。』忠國師於是對皇帝說：『問山不識山，問地不識地，問字不識字，問算不解算，陛下從哪裡找來這個矇混過關的人？』皇帝對山人說：『朕有國位，不足為寶，國師才是國寶啊。』山人說：『陛下真是識寶的人啊。』

這一年，皇帝下詔給徑山道欽禪師（Daoqin Chanshi of Jingshan，唐代禪師），詔書說：『朕聽說，江左有蘊道禪人，德性如同冰霜般高潔，清凈的修行在山林原野。朕虛心瞻仰，渴求仰慕之心懸掛著。有感應必定會溝通，國家也會因此而大慶。愿和尚您遠降到京城，滿足朕歸依嚮往之心。不違背您的願力，應物而顯現真形。現在特地詔請您來，迅速滿足朕的願望。春寒時節，不知禪師您是否安好？這些旨意就不多說了。』道欽禪師奉詔來到京城，皇帝親自加以瞻仰禮敬慰問，從容地說：『朕聽說，逕山有神龍，獻出湫池作為寶坊，如果不是禪師您的道德，誰能做到這樣呢？』禪師有一天在內庭，看見皇帝站立起來，皇帝說：

【English Translation】 English version

(Year 3)

The Emperor issued an edict to Amoghavajra (an esoteric Buddhist master), establishing a Dharma assembly at Xingshan Temple, and ordered the close ministers and generals of various towns to all receive initiation. The Emperor personally described Amoghavajra's official position as Special Advance, Director of the Court of State Ceremonial.

The Emperor summoned National Teacher Zhong (a prominent Tang Dynasty monk) into the palace and introduced the Taibai Mountain Hermit (a recluse) to him. The Emperor said, 'This person has some insights; please, National Teacher, examine him.' National Teacher Zhong said, 'What abilities do you possess?' The hermit said, 'I have a superficial understanding of recognizing mountains, recognizing land, recognizing characters, and I am good at calculation.' National Teacher Zhong asked, 'The mountain where the hermit resides, is it a male mountain or a female mountain?' The hermit was at a loss and could not answer. National Teacher Zhong pointed to the ground in the hall and asked, 'What is this land?' The hermit said, 'Allow this disciple to calculate it to know.' National Teacher Zhong drew a line on the ground and said, 'What character is this?' The hermit said, 'The character 'one'.' National Teacher Zhong said, 'A line above the earth is the character 'king'; how can you say it is the character 'one'?' National Teacher Zhong also said, 'Calculate, what is three times seven?' The hermit said, 'National Teacher, you are teasing this disciple; isn't three times seven twenty-one?' National Teacher Zhong said, 'It is the hermit who is making fun of this poor monk; three times seven is ten; how can you say it is twenty-one?' He further asked, 'What other abilities do you have?' The hermit said, 'Even if this disciple has abilities, I would not dare to speak of them to the National Teacher.' National Teacher Zhong said, 'Even if you have abilities, they are all insignificant.' National Teacher Zhong then said to the Emperor, 'Asking about mountains, he does not recognize mountains; asking about land, he does not recognize land; asking about characters, he does not recognize characters; asking about calculation, he does not understand calculation. Where did Your Majesty find this impostor?' The Emperor said to the hermit, 'I have the position of Emperor, which is not enough to be a treasure; the National Teacher is the national treasure.' The hermit said, 'Your Majesty is truly one who recognizes treasures.'

In this year, the Emperor issued an edict to Zen Master Daoqin of Jingshan (a Tang Dynasty Zen master), the edict saying, 'I have heard that in Jiangzuo there is a Zen practitioner named Yun Dao, whose virtue is as pure as ice and frost, and whose pure practice is in the forests and fields. I humbly look up to him, and my longing and admiration hang suspended. If there is a response, there will surely be communication, and the country will also have great rejoicing because of it. I wish that the Venerable One would descend to the capital from afar, fulfilling my heart's desire for refuge and devotion. Do not defy your vow power, and manifest your true form in response to beings. Now, I specially summon you to come, quickly fulfilling my wishes. In this cold spring season, I wonder if the Zen Master is well? I will not elaborate further on these instructions.' Zen Master Daoqin received the edict and came to the capital. The Emperor personally paid homage, respectfully greeted, and inquired after him. He said leisurely, 'I have heard that there is a divine dragon in Jingshan that offered up a pool as a precious monastery. If it were not for the Zen Master's virtue, who could have done such a thing?' One day, the Zen Master was in the inner court and saw the Emperor standing up. The Emperor said,

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師何必見朕起身。師曰。陛下何得向四威儀中見貧道。帝悅。賜號國一禪師(本錄)。

己酉(四年)

帝嘗在便殿。指魚朝恩。謂忠國師曰。朝恩亦解些子佛法。朝恩即問國師曰。何是無明。無明從何起。師曰。佛法衰相今現。帝曰何也。師曰。奴也解問佛法。豈非衰相現。朝恩色怒。師曰。即此是無明。無明從此起。朝恩復曰。有人言。師今是佛。得否。師曰。有人言。汝是天子。果否。恩伏地曰死罪。朝恩實非天子。師曰。我不是佛。恩曰。師應長作凡夫。無成佛時耶。師曰。我向后必當作佛。我若作佛。不名慧忠。汝向後若作天子。改卻姓莫不姓魚否。朝恩仍伏地曰死罪。朝恩此去。實不敢向師論佛法。忠謂帝曰。幾怕殺此奴(通論)○徑山欽禪師。力請歸山○江西道一禪師。說法于豫章開元寺。時號馬祖○牛頭慧忠禪師示寂。師平生一衲不易。器用唯一鐺。嘗有供僧谷二廩。盜者窺伺。虎為守之。縣令張遜入山頂謁問。師有何徒弟。曰有三五人。師敲床三下。有三虎哮吼而出。遜驚怖而退。及移居莊嚴寺。將建法堂筑墓。有二神人。定其四角。潛資夜役。不日而成。由是學徒雲集。至是將終。石室前掛鐺樹。掛衣藤。無故枯死。師集眾布薩訖。淨髮浴身。怡然坐化(五燈)。

庚戌(五

【現代漢語翻譯】 皇帝何必因為見到我起身呢？慧忠國師（Huizhong Guoshi，禪師的尊號）說：『陛下為何要在這些世俗禮儀中看待貧道呢？』皇帝聽了很高興，賜予慧忠國師『國一禪師』的稱號（出自《本錄》）。

己酉年（四年），

皇帝曾經在便殿中，指著魚朝恩（Yu Chaoen，唐朝宦官）對慧忠國師說：『朝恩也懂得一些佛法。』魚朝恩隨即問國師：『什麼是無明（wuming，佛教術語，指迷惑、不瞭解真理的狀態）？無明從哪裡產生？』國師說：『佛法衰敗的跡像現在已經顯現。』皇帝問：『為什麼這樣說？』國師說：『奴僕也懂得問佛法，這難道不是衰敗的跡象顯現嗎？』魚朝恩臉色憤怒。國師說：『這就是無明，無明就是從這裡產生的。』魚朝恩又說：『有人說，國師您現在就是佛，可以這樣說嗎？』國師說：『有人說，你是天子，是真的嗎？』魚朝恩伏在地上說：『死罪。』魚朝恩實際上不是天子。國師說：『我不是佛。』魚朝恩說：『國師您應該永遠做凡夫，沒有成佛的時候嗎？』國師說：『我將來必定會成佛。我如果成佛，就不叫慧忠。你將來如果做了天子，改姓的時候不要姓魚。』魚朝恩仍然伏在地上說：『死罪。』魚朝恩從此以後，實在不敢再和國師談論佛法。慧忠對皇帝說：『真怕殺了這個奴才。』（出自《通論》）○徑山欽禪師（Jingshan Qin Chanshi），極力請求回山。○江西道一禪師（Jiangxi Daoyi Chanshi），在豫章開元寺說法，當時號稱馬祖（Mazu）。○牛頭慧忠禪師（Niutou Huizhong Chanshi）圓寂。慧忠禪師一生一件衲衣不換，器皿只有一隻鐺。曾經有供養僧人的兩倉穀子，盜賊窺伺，老虎為他守護。縣令張遜（Zhang Xun）入山頂拜謁請教。禪師說有什麼徒弟？回答說有三五人。禪師敲床三下，有三隻老虎吼叫而出。張遜驚恐而退。等到移居莊嚴寺（Zhuangyan Temple），將要建造法堂和墳墓，有兩位神人，確定了四個角的位置，暗中資助夜間勞作，沒幾天就建成了。因此學徒雲集。到將要去世的時候，石室前掛鐺的樹，掛衣服的藤，無緣無故地枯死了。禪師召集眾人進行布薩（busa，佛教用語，指每半月舉行的誦戒儀式）完畢，洗凈頭髮和身體，安詳地坐化了（出自《五燈會元》）。

庚戌年（五

【English Translation】 Why must Your Majesty rise when seeing me? The Master said, 'Why does Your Majesty view this humble monk through the lens of worldly formalities?' The Emperor was pleased and bestowed upon him the title 'National Teacher Yi' (from 'Ben Lu').

Year Jiyou (4th year)

The Emperor once, in a private hall, pointed to Yu Chaoen (Yu Chaoen, a Tang dynasty eunuch) and said to National Teacher Zhong, 'Chaoen also understands a bit of Buddhism.' Chaoen then asked the National Teacher, 'What is ignorance (wuming, Buddhist term for delusion or lack of understanding of the truth)? Where does ignorance arise from?' The Master said, 'Signs of the decline of Buddhism are now appearing.' The Emperor asked, 'Why do you say that?' The Master said, 'A servant also understands how to ask about Buddhism; isn't this a sign of decline appearing?' Chaoen's expression turned angry. The Master said, 'This is precisely ignorance; ignorance arises from here.' Chaoen further said, 'Some people say that the Master is now a Buddha; is that correct?' The Master said, 'Some people say that you are the Son of Heaven; is that true?' Chaoen prostrated on the ground, saying, 'A capital offense!' Chaoen is, in reality, not the Son of Heaven. The Master said, 'I am not a Buddha.' Chaoen said, 'Should the Master forever remain a common mortal, without ever attaining Buddhahood?' The Master said, 'I will certainly become a Buddha in the future. If I become a Buddha, I will not be called Huizhong. If you become the Son of Heaven in the future, when you change your surname, do not keep the surname Yu.' Chaoen again prostrated on the ground, saying, 'A capital offense!' From this point on, Chaoen truly dared not discuss Buddhism with the Master. Zhong said to the Emperor, 'I was almost afraid of killing this slave.' (from 'Tong Lun') ○ Zen Master Qin of Jingshan (Jingshan Qin Chanshi) earnestly requested to return to the mountain. ○ Zen Master Daoyi of Jiangxi (Jiangxi Daoyi Chanshi) expounded the Dharma at Kaiyuan Temple in Yuzhang, at that time known as Mazu (Mazu). ○ Zen Master Huizhong of Niutou (Niutou Huizhong Chanshi) passed away. Throughout his life, the Master never changed his single patched robe, and his utensils consisted only of one pot. There were once two granaries of grain offered to the monks, which thieves spied upon, but tigers guarded them. Magistrate Zhang Xun (Zhang Xun) entered the mountain peak to pay respects and inquire. The Master was asked what disciples he had. He replied that he had three or five. The Master knocked on the bed three times, and three tigers roared and came out. Xun was frightened and retreated. When he moved to Zhuangyan Temple (Zhuangyan Temple), and was about to build a Dharma hall and tomb, two divine beings determined the four corners and secretly provided assistance for night work, which was completed in a few days. Therefore, students gathered like clouds. When he was about to pass away, the tree in front of the stone chamber where the pot hung, and the vine where the clothes hung, withered and died for no reason. The Master gathered the assembly and completed the Posadha (busa, Buddhist term for bi-monthly ceremony of reciting precepts), cleansed his hair and body, and peacefully passed away in meditation (from 'Wudeng Huiyuan').

Year Gengxu (5th year)

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年)

西域大耳三藏至京。自云得他心通。帝請忠國師試驗。忠曰。汝道老僧今在甚處。耳云。和尚是國師。何得往天津橋。看弄猢猻。忠又問。今在甚處。耳云。國師何得去西川看競渡。忠又問。今在何處。耳良久罔知去處。忠叱云。這野狐精。他心通在什麼處○三藏不空示疾。以表辭帝。詔遣內使勞問。就加開府儀同三司蕭國公。空辭讓數四。帝不允。六月癸未。沐浴更衣。吉祥安臥而寂。帝輟朝三日。贈司空。追諡大辨正廣智三藏和尚。荼毗日。詔遣中謁者。赍祝文祖祭。睿詞深切。禮冠群倫(此出碑傳。而通鑑載師卒於九年)。

辛亥(六年)

淮南節度使張廷賞。狀舒州三祖僧粲大師行實。請謚于朝。四月。賜謚鏡智禪師。塔曰覺寂○九月。詔以不空三藏舍利。起塔于舊居寺。御史嚴郢。撰紀德碑。略曰。和尚西域人也。玄宗肅宗代宗三朝。皆為灌頂國師。僧夏五十。享年七十。譯經一百三十六卷。自金剛薩埵。于毗盧佛前。受瑜伽上乘義。傳於龍猛。猛傳於龍智阇黎。智傳金剛智阇黎。金剛智。東來傳於不空。凡六葉矣。不空傳於惠朗等。天下謂之密教○十二月。越州律師曇一示滅。師慧辨該博。大弘律教。陸象先李邕等名士。皆為莫逆之友。

壬子(七年)

顏魯公真

【現代漢語翻譯】 現代漢語譯本 西域大耳三藏到達京城，自稱有他心通（能知他人心中所想的神通）。皇帝請忠國師（一位德高望重的僧人）來試驗。忠國師問：『你說老僧現在在哪裡？』大耳三藏說：『和尚是國師，怎麼會去天津橋看耍猴呢？』忠國師又問：『現在在哪裡？』大耳三藏說：『國師怎麼會去西川看賽龍舟呢？』忠國師又問：『現在在哪裡？』大耳三藏沉默良久，不知國師的去處。忠國師斥責道：『你這野狐精，他心通在哪裡？』 三藏不空（一位著名的譯經僧人）生病，上表向皇帝告辭。皇帝下詔派遣內侍慰問，並加封他為開府儀同三司蕭國公。不空多次辭讓，皇帝不答應。六月癸未，不空沐浴更衣，吉祥安臥而圓寂。皇帝為此停朝三日，追贈司空，追諡為大辨正廣智三藏和尚。荼毗（火葬）之日，皇帝下詔派遣中謁者，帶著祝文祭奠，文辭情真意切，禮儀超過了以往的規格。（以上出自碑傳，而《資治通鑑》記載不空卒於九年）。 淮南節度使張廷賞上書，陳述舒州三祖僧璨大師（禪宗三祖）的生平行事，請求朝廷賜予謚號。四月，朝廷賜謚為鏡智禪師，塔名為覺寂。 九月，皇帝下詔用不空三藏的舍利，在他以前居住的寺廟起塔。御史嚴郢撰寫了紀德碑，碑文大略是：和尚是西域人，玄宗、肅宗、代宗三朝，都尊他為灌頂國師。僧臘（出家年數）五十年，享年七十歲。翻譯經書一百三十六卷。從金剛薩埵（密教菩薩），在毗盧佛（密教主佛）前，接受瑜伽上乘的教義，傳給龍猛（佛教論師），龍猛傳給龍智阇黎（密教僧人），龍智傳給金剛智阇黎（密教僧人），金剛智東來傳給不空，總共六代。不空傳給惠朗等人，天下稱之為密教。 十二月，越州律師曇一圓寂。曇一法師智慧淵博，大力弘揚律教。陸象先、李邕等名士，都是他的知心朋友。 顏魯公真（顏真卿）

【English Translation】 English version The Great-Eared Tripitaka (a Buddhist monk) from the Western Regions arrived in the capital, claiming to possess telepathy (the ability to know others' thoughts). The Emperor requested the National Preceptor Zhong (a highly respected monk) to test him. Preceptor Zhong asked, 'Tell me, where is this old monk right now?' The Great-Eared Tripitaka replied, 'The monk is the National Preceptor, why would he be at Tianjin Bridge watching monkey shows?' Preceptor Zhong asked again, 'Where is he now?' The Great-Eared Tripitaka said, 'Why would the National Preceptor be in Xichuan watching dragon boat races?' Preceptor Zhong asked once more, 'Where is he now?' The Great-Eared Tripitaka remained silent for a long time, unable to discern the Preceptor's location. Preceptor Zhong scolded, 'You fox spirit, where is your telepathy?' Tripitaka Bukong (a famous sutra translator) fell ill and submitted a memorial to the Emperor to resign. The Emperor issued an edict to send an imperial messenger to inquire after his health and additionally conferred upon him the title of Duke of Xiao of the State, with the rank of Grand Master of the Three Departments of State. Bukong declined several times, but the Emperor refused. In the sixth month, on the day Guiwei, Bukong bathed, changed his clothes, and passed away peacefully in an auspicious posture. The Emperor suspended court for three days in mourning, posthumously granted him the title of Grand Minister of Works, and posthumously honored him with the title of Great Discriminating, Correct, and Universally Wise Tripitaka Monk. On the day of cremation, the Emperor issued an edict to send a central attendant with a eulogy to offer sacrifices. The words were sincere and heartfelt, and the ceremony exceeded previous standards. (The above is from the epitaph, while the Zizhi Tongjian records that Bukong died in the ninth year). Zhang Tingshang, the military governor of Huainan, submitted a memorial recounting the deeds of the Great Master Sengcan (the Third Patriarch of Zen Buddhism) of Shuzhou, requesting the court to grant him a posthumous title. In the fourth month, the court bestowed the posthumous title of Mirror Wisdom Zen Master, and the pagoda was named覺寂 (Jueji). In the ninth month, the Emperor issued an edict to build a pagoda at the old temple where Tripitaka Bukong resided, to enshrine his relics. The Imperial Censor Yan Ying wrote a memorial stele, which briefly stated: The monk was a person from the Western Regions. During the reigns of Emperors Xuanzong, Suzong, and Daizong, he was honored as the Consecration National Preceptor. He had been a monk for fifty years and lived to the age of seventy. He translated 136 volumes of scriptures. From Vajrasattva (a Bodhisattva in Esoteric Buddhism), before Vairocana Buddha (the principal Buddha in Esoteric Buddhism), he received the supreme teachings of Yoga, which were transmitted to Nagarjuna (a Buddhist philosopher), Nagarjuna transmitted them to Longzhi Acharya (an Esoteric Buddhist monk), Longzhi transmitted them to Vajrabodhi Acharya (an Esoteric Buddhist monk), and Vajrabodhi came east and transmitted them to Bukong, making a total of six generations. Bukong transmitted them to Huilang and others, and the world calls it Esoteric Buddhism. In the twelfth month, the Vinaya Master Tan Yi of Yuezhou passed away. Master Tan Yi was wise and erudite, and greatly promoted the Vinaya teachings. Famous scholars such as Lu Xiangxian and Li Yong were all his close friends. Yan Lugong Zhen (Yan Zhenqing)

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卿。撰撫州寶應寺律藏院戒壇記。略曰。州有謝靈運番經臺。尚書魏公。奏為寶應寺。請惠欽律師登壇。董木鐸焉。遠近駿奔道場側塞。像法于變。皆欽化道之力焉。

癸丑(八年)

西域沙門純陀至京。時年六百餘歲。帝召見。問以養生之術。甚蒙咨挹○杜鴻漸以疾辭宰相。釋位三日而薨。臨終儼朝服。加僧伽梨。剃鬚發而逝。遺命依沙門法葬(舊史)。

甲寅(九年)

道士史華。以術得幸。因請立刃梯與沙門角法。有旨。兩街選僧。剋日較勝負。沙門崇惠。常誦楞嚴咒。表請挫之。帝率百僚臨觀。史華履刃梯而上。命惠登之。惠躡刃而升。往復無傷。惠乘勝。命聚薪于庭舉烈焰。惠入火聚。呼華入。華慚汗不敢正視。帝大悅而罷。賜崇惠。號護國三藏(佛道論衡)○沙門圓澤。與隱士李源厚善。相率游峨嵋。澤欲由長安往。源欲自荊州往。遂自荊州。舟次南浦。見錦襠婦汲水。澤泣曰。所不欲由此者為是。源驚問故。澤曰。婦人孕三稔矣。遲吾為之子。不逢則已。今逢無可逃者。我生三日。愿公臨顧。以一笑為信。后十三年。于杭州天竺寺外。當與公相見。吾以三生為比丘。居湘西之嶽麓寺。有巨石林間。當習禪為上。澤亡。婦乳三日。源往視之。兒果笑。后如期至吳赴。約于葛洪井

【現代漢語翻譯】 現代漢語譯本： 卿撰寫了撫州寶應寺律藏院戒壇記，其中略述：撫州有謝靈運的番經臺（翻譯佛經的高臺），尚書魏公將其奏請改為寶應寺，並請惠欽律師登壇主持儀式，敲響木鐸。遠近的人們紛紛趕來，道場人山人海，佛法得以弘揚，這都歸功於惠欽律師的教化之力。

癸丑年（八年）

西域沙門純陀來到京城，當時已六百多歲。皇帝召見了他，詢問養生之術，對他非常尊敬。杜鴻漸因病辭去宰相之位，卸任三天後去世。臨終時穿戴整齊的朝服，披上僧伽梨（袈裟），剃去鬚髮而逝。遺囑按照沙門（出家人）的葬禮安葬（出自舊史）。

甲寅年（九年）

道士史華因法術而得到皇帝的寵幸，於是請求設立刃梯（用刀刃製成的梯子）與沙門（出家人）角法（比試法術）。皇帝下旨，在兩街選擇僧人，擇日比試勝負。沙門崇惠，平時常誦楞嚴咒，上表請求挫敗史華。皇帝率領百官親自觀看。史華登上刃梯向上攀爬，皇帝命崇惠也登上去。崇惠踩著刀刃而上，往返都沒有受傷。崇惠乘勝，命人在庭院中堆積柴火點燃熊熊烈火。崇惠走進火堆，呼喚史華也進來。史華慚愧流汗，不敢正視。皇帝非常高興，於是停止了比試，賜予崇惠『護國三藏』的稱號（出自《佛道論衡》）。沙門圓澤與隱士李源關係很好，相約同游峨嵋山。圓澤想從長安前往，李源想從荊州前往，於是選擇從荊州出發。船停靠在南浦時，看見一位穿著錦襠的婦人在汲水。圓澤哭著說：『我所不願意由此前往的原因就在這裡。』李源驚訝地詢問原因。圓澤說：『這位婦人懷孕三年了，正在等待我來做她的兒子。如果遇不到也就罷了，現在遇到了就無法逃避了。我出生三天後，希望您能來看我，以一笑作為憑證。十三年後，在杭州天竺寺外，我們應當可以相見。我以三生為比丘（和尚），住在湘西的嶽麓寺，那裡有巨石在林間，應當在那裡習禪。』圓澤去世后，婦人生下一個孩子，三天後，李源前去看望，孩子果然對他笑了。後來李源如期前往吳地赴約，地點在葛洪井。

【English Translation】 English version: Qing wrote the 'Record of the Ordination Platform at the Vinaya Repository Courtyard of Baoying Temple in Fuzhou,' which briefly states: Fuzhou has Xie Lingyun's Sutra Translation Platform (a high platform for translating Buddhist scriptures). The Minister Wei Gong requested that it be changed to Baoying Temple and invited Lawyer Huiqin to ascend the platform to preside over the ceremony, striking the wooden bell. People from far and near rushed to the venue, and the Dharma flourished, all thanks to the transformative power of Lawyer Huiqin's teachings.

Gui Chou Year (Year 8)

The Shramana（Buddhist monk）Chunda from the Western Regions arrived in the capital, at that time over six hundred years old. The Emperor summoned him and asked about the art of nourishing life, showing him great respect. Du Hongjian resigned from his position as Prime Minister due to illness and passed away three days after leaving office. At the time of his death, he was wearing his official court attire, draped in a Sanghati（robe）, and had his beard and hair shaved off before passing away. His will stipulated that he be buried according to the funeral rites of a Shramana（Buddhist monk）(from the Old History).

Jia Yin Year (Year 9)

The Taoist Shi Hua gained favor with the Emperor through his magic, so he requested to set up a blade ladder (a ladder made of knife blades) to compete in magic with the Shramanas（Buddhist monks）. The Emperor issued an edict to select monks from both streets to compete on a chosen day. The Shramana（Buddhist monk） Chonghui, who usually recited the Shurangama Mantra, submitted a memorial requesting to defeat Shi Hua. The Emperor led his officials to personally observe. Shi Hua ascended the blade ladder, and the Emperor ordered Chonghui to ascend as well. Chonghui stepped on the blades and ascended, returning without injury. Chonghui, taking advantage of his victory, ordered people to pile up firewood in the courtyard and ignite a blazing fire. Chonghui entered the fire, calling for Shi Hua to enter as well. Shi Hua was ashamed and sweating, unable to look directly. The Emperor was very pleased and stopped the competition, bestowing upon Chonghui the title 'National Protector Tripitaka' (from 'A Treatise on Buddhism and Taoism'). The Shramana（Buddhist monk） Yuanze and the recluse Li Yuan were close friends and agreed to travel to Mount Emei together. Yuanze wanted to go via Chang'an, while Li Yuan wanted to go from Jingzhou, so they chose to depart from Jingzhou. When the boat docked at Nanpu, they saw a woman in brocade trousers drawing water. Yuanze wept and said, 'The reason I didn't want to go this way is here.' Li Yuan was surprised and asked why. Yuanze said, 'This woman has been pregnant for three years and is waiting for me to be her son. If we hadn't met, it would have been fine, but now that we have met, there is no escape. Three days after I am born, I hope you will come to see me, using a smile as proof. Thirteen years later, outside Tianzhu Temple in Hangzhou, we should meet again. I have been a Bhikshu（monk） for three lifetimes, living in Yuelu Temple in Xiangxi, where there are large rocks in the forest, and I should practice Chan（Zen） there.' After Yuanze passed away, the woman gave birth to a child. Three days later, Li Yuan went to visit, and the child indeed smiled at him. Later, Li Yuan went to Wu as scheduled, meeting at Ge Hong's Well.

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畔。聞牧童歌。曰三生石上舊精魂。賞月吟風莫要論。慚愧情人遠相訪。此身雖異性常存。源曰。澤公健否。答曰。李君真信士。然世緣未盡。且勿相近。惟勤修不惰。乃復相見。又歌曰。身前身後事茫茫。欲話因緣恐斷腸。吳越江山尋已遍。卻回煙棹上瞿塘。遂隱不見。

乙卯(十年)

忠國師將去世。入辭代宗。帝曰。師滅度后。弟子將何所記。忠曰。告檀越。造取一所無縫塔。帝曰。請師塔樣。忠良久曰。會么。帝曰不會。忠曰。吾有侍者應真(真后住耽源也)。卻知此事。以十二月九日。右脅而寂。弟子奉全身建塔。賜謚大證禪師。帝尋召應真入內。舉前語問之。真良久曰。聖上會么。帝曰不會。真述偈曰。湘之南潭之北。中有黃金充一國。無影樹下合同舡。琉璃殿上無知識。

丙辰(十一年)

衛州別駕周伯玉。常持金剛經。忽見梵僧。玉問是誰。曰我是須菩提。為汝誦經數年。不斷肉食。汝若志心求佛。必須斷肉。伯玉自此斷肉蔬食。轉加誦持(證驗賦)。

丁巳(十二年)

華嚴疏主澄觀。字大休。初大曆三年。詔入內。與三藏不空。譯經為潤文。大德既而辭。入五臺山大華嚴寺。覃思華嚴。博覽異學。

戊午(十三年)

詔兩京律師。詳定新舊律

【現代漢語翻譯】 現代漢語譯本：

畔。聽到牧童唱歌，唱道：『三生石上舊精魂，賞月吟風莫要論。慚愧情人遠相訪，此身雖異性常存。』源問道：『澤公身體好嗎？』回答說：『李君真是虔誠的信士，然而世俗的緣分未盡，暫且不要接近。唯有勤奮修行不懈怠，才能再次相見。』又唱道：『身前身後事茫茫，欲話因緣恐斷腸。吳越江山尋已遍，卻回煙棹上瞿塘。』隨即隱去不見。

乙卯（十年）

忠國師將要去世，入宮向代宗辭別。皇帝說：『國師圓寂后，弟子我應當如何記述？』忠說：『告訴施主，建造一座無縫塔。』皇帝說：『請國師示現塔的樣式。』忠沉默良久說：『會嗎？』皇帝說：『不會。』忠說：『我的侍者應真（應真後來住在耽源），卻知道這件事。』於十二月九日，右脅而臥圓寂。弟子們供奉全身建造塔，賜謚號為大證禪師。皇帝隨即召見應真入宮，提起之前的話詢問他。應真沉默良久說：『聖上會嗎？』皇帝說：『不會。』應真述說偈語說：『湘之南，潭之北，中有黃金充一國。無影樹下合同舡，琉璃殿上無知識。』

丙辰（十一年）

衛州別駕周伯玉，常常持誦《金剛經》（Vajra Sutra）。忽然看見一位梵僧。周伯玉問他是誰。梵僧說：『我是須菩提（Subhuti），為你誦經數年，（但你）不斷肉食。你如果真心求佛，必須斷肉。』周伯玉從此斷肉吃素，更加勤奮地誦持（見於《證驗賦》）。

丁巳（十二年）

《華嚴疏》的作者澄觀（Cheng Guan），字大休。最初在大曆三年，奉詔入宮，與三藏不空（Amoghavajra）一起翻譯佛經，擔任潤文。大德（澄觀）不久后辭官，進入五臺山大華嚴寺，深入思考《華嚴經》（Avatamsaka Sutra），廣泛閱讀各種學說。

戊午（十三年）

詔令兩京的律師，詳細審定新舊律。

【English Translation】 English version:

By the bank. Heard a shepherd boy singing, saying: 'Old spirits on the Three Lives Stone, no need to discuss appreciating the moon and reciting the wind. Ashamed that a lover visits from afar, though this body is different, the nature remains.' Yuan asked: 'Is Abbot Ze well?' The reply was: 'Li Jun is truly a faithful believer, but his worldly ties are not yet exhausted, so do not approach for now. Only through diligent and unremitting cultivation can you meet again.' Again, he sang: 'Matters before and after life are vast and indistinct, speaking of karma may break the heart. Having searched all over the landscapes of Wu and Yue, I return with my smoky boat to Qutang.' Then he disappeared from sight.

Yi-Mao (Year 10)

The National Teacher Zhong was about to pass away and entered the palace to bid farewell to Emperor Daizong. The Emperor said: 'After the National Teacher passes away, what should your disciple record?' Zhong said: 'Tell the benefactors to build a seamless pagoda.' The Emperor said: 'Please show the National Teacher's design for the pagoda.' Zhong remained silent for a long time and said: 'Do you understand?' The Emperor said: 'I do not understand.' Zhong said: 'My attendant Yingzhen (Yingzhen later resided in Damyuan) knows this matter.' On the ninth day of the twelfth month, he passed away lying on his right side. The disciples enshrined his whole body and built a pagoda, bestowing the posthumous title of Greatly Realized Zen Master. The Emperor then summoned Yingzhen into the palace, brought up the previous words, and asked him. Yingzhen remained silent for a long time and said: 'Does Your Majesty understand?' The Emperor said: 'I do not understand.' Yingzhen recited a verse, saying: 'South of the Xiang, north of the Tan, within is a country filled with gold. Under the shadowless tree, a boat together, in the crystal palace, there is no knowledge.'

Bing-Chen (Year 11)

The magistrate of Weizhou, Zhou Boyu, often recited the Vajra Sutra (金剛經). Suddenly, he saw a Brahmin monk. Boyu asked who he was. The monk said: 'I am Subhuti (須菩提), reciting the sutra for you for several years, (but you) have not stopped eating meat. If you sincerely seek the Buddha, you must abstain from meat.' From then on, Boyu abstained from meat and ate vegetables, and became even more diligent in reciting (as evidenced in 'Zhenyan Fu').

Ding-Si (Year 12)

Chengguan (澄觀), the commentator of the Avatamsaka Sutra (華嚴疏), whose courtesy name was Daxiu. Initially, in the third year of the Dali era, he was summoned to the palace to translate scriptures with Amoghavajra (不空), serving as a reviser. The virtuous one (Chengguan) soon resigned and entered the Great Huayan Temple on Mount Wutai, deeply contemplating the Avatamsaka Sutra (華嚴經) and widely studying various doctrines.

Wù-Wǔ (Year 13)

An edict was issued to the Vinaya masters of the two capitals to examine and determine the new and old Vinaya.

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條列持犯。頒行天下○時禪化大行。江西主大寂。湖南主石頭。往來憧憧。並湊二大士之門。

己未(十四年)

天柱山崇慧禪師。初得法初牛頭威。僧問達磨未來此土。有佛法否。曰未來且置。即今事作么生。又曰他家來大似賣卜漢相似。見汝不會。為汝錐破卦文。才生吉兇。在汝分上。一切自看。是年示寂。肉身不壞。數百年猶在○五月帝崩。德宗即位。

德宗

庚申(建中元)

鄧隱峰禪師。因燒浴燒殺一僧。一日揭天窗呼曰。還我命來。師云。爾生耶死耶。僧曰死也。師云。爾既死已。覓命者誰。僧謝曰。我已得無生忍。乃不見。

辛酉(二年)

大梅常禪師。自見馬祖后。直入大梅山。住二十年。祖聞令一僧去問。見馬師得何道理。便住此山。師曰。馬師道即心是佛。便向這裡住。僧云。馬師近日佛法又別。又道非心非佛。師云。這老漢。惑人未有了日。任爾非心非佛。我只即心是佛。僧回舉似祖。祖云梅子熟也。

壬戌(三年)

(德宗。遣使召懶瓚。瓚方撥牛糞火。尋煨芋食之。寒涕垂膺未嘗答。使者且勸拭涕。瓚曰。我豈有工夫。為俗人拭涕耶。竟不能致而去○自詠云。深夜一爐火。渾家團欒坐。煨得芋頭熟。天子不如我。又題其像曰。糞

【現代漢語翻譯】 現代漢語譯本： 條列持犯（詳細列出應遵守和禁止的行為）。頒行天下（在全國範圍內頒佈）○當時禪宗的教化非常盛行。江西以大寂（馬祖道一禪師）為主，湖南以石頭（石頭希遷禪師）為主。人們往來絡繹不絕，都聚集到這兩位大德的門下。

己未（十四年）

天柱山崇慧禪師。最初從牛頭威處得法。有僧人問：『達磨（菩提達摩）未來到中國之前，有佛法嗎？』禪師說：『未來之事暫且不談，就說現在的事怎麼樣？』又說：『他家（指達摩）來這裡，很像賣卦的人一樣，見你不會，為你錐破卦文。才生出吉兇，都在你自己的領悟。一切都要自己去看。』這年圓寂，肉身不壞，數百年後依然存在。○五月，皇帝駕崩，德宗即位。

德宗

庚申（建中元年）

鄧隱峰禪師，因為燒洗澡水燒死了一個僧人。一天，他揭開天窗呼喊道：『還我命來！』禪師說：『你是生的還是死的？』僧人說：『死了。』禪師說：『你既然已經死了，那麼是誰在索命呢？』僧人感謝道：『我已經得到了無生忍。』於是就不見了。

辛酉（二年）

大梅常禪師，自從見過馬祖（馬祖道一禪師）后，就直接進入大梅山，住了二十年。馬祖聽說后，派一個僧人去問他：『你見到馬祖后，得到了什麼道理，便住在這裡？』禪師說：『馬祖說『即心是佛』，我就在這裡住了。』僧人說：『馬祖近日的佛法又不一樣了，又說『非心非佛』。』禪師說：『這老傢伙，迷惑人沒完沒了。任憑你說非心非佛，我只說即心是佛。』僧人回去把情況告訴了馬祖，馬祖說：『梅子熟了。』

壬戌（三年）

（德宗派遣使者召見懶瓚。懶瓚正在撥弄牛糞火，尋找煨熟的芋頭吃，鼻涕垂到胸前也不擦。使者勸他擦鼻涕，懶瓚說：『我哪裡有工夫，為世俗之人擦鼻涕呢？』最終沒能請他去而離開。○他自己吟誦道：『深夜一爐火，全家團團坐。煨得芋頭熟，天子不如我。』又在自己的畫像上題寫道：『糞』

【English Translation】 English version: Detailed listing of precepts and prohibitions (Tiaolie chifan). Promulgated throughout the realm (Banhang tianxia) ○ At that time, the Chan (Zen) teachings were very popular. Jiangxi was led by Daji (Mazu Daoyi Zen Master), and Hunan was led by Shitou (Shitou Xiqian Zen Master). People came and went in an endless stream, all gathering at the doors of these two great masters.

Jiwei (14th year)

Zen Master Chonghui of Tianzhu Mountain. Initially, he obtained the Dharma from Niutou Wei. A monk asked: 'Before Bodhidharma (Damo) came to this land, was there the Buddha-dharma?' The Zen master said: 'Let's put aside the future; what about the present?' He also said: 'His (Bodhidharma's) coming here is much like a fortune-teller. Seeing that you don't understand, I'll pierce the trigram for you. The arising of good and bad fortune depends on your own understanding. Look at everything yourself.' That year, he passed away, his physical body remaining intact, still existing hundreds of years later. ○ In May, the emperor passed away, and Dezong ascended the throne.

Dezong

Gengshen (Jianzhong 1st year)

Zen Master Deng Yin-feng accidentally burned a monk to death while heating bathwater. One day, he opened the skylight and shouted: 'Return my life!' The Zen master said: 'Are you alive or dead?' The monk said: 'Dead.' The Zen master said: 'Since you are already dead, who is seeking your life?' The monk thanked him, saying: 'I have already attained the patience of non-birth (Wu sheng ren).' Then he disappeared.

Xinyou (2nd year)

Zen Master Damei Chang, after seeing Mazu (Mazu Daoyi Zen Master), went directly into Damei Mountain and lived there for twenty years. Mazu heard of this and sent a monk to ask him: 'What principle did you obtain from seeing Master Ma that made you stay on this mountain?' The Zen master said: 'Master Ma said, 'The mind itself is Buddha (Jixin shi fo),' so I stayed here.' The monk said: 'Master Ma's Buddha-dharma has changed recently; he now says, 'Neither mind nor Buddha (Fei xin fei fo).' The Zen master said: 'This old fellow, he never stops confusing people. Let him say neither mind nor Buddha; I only say the mind itself is Buddha.' The monk returned and told Mazu, who said: 'The plums are ripe.'

Renxu (3rd year)

(Emperor Dezong sent an envoy to summon Lazy Zan (Lanzan). Lazy Zan was stirring a fire of cow dung, looking for roasted taro to eat, his snot hanging down his chest without wiping it. The envoy advised him to wipe his snot, but Lazy Zan said: 'How could I have the time to wipe snot for worldly people?' In the end, they could not bring him and left. ○ He himself recited: 'A fire in the deep night, the whole family sits together. The taro is roasted well, the emperor is not as good as me.' He also inscribed on his portrait: 'Dung'

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火但知黃美。銀鉤那識紫泥新。尚無心緒收寒涕。豈有工夫問俗人)。

癸亥(四年)

十月。朱泚兵反。僭國號秦。帝幸奉天○澄觀法師。著華嚴疏。以信解行證。分華嚴為四大科。凡歷四年而文成。

甲子(興元元)

五月復京師。七月帝還京○南嶽明瓚禪師。初隱居上封。宰相李泌。乾元中入衡岳謁之。瓚誦經。泌曰。將非避隱者。有云霄意乎。瓚唾之曰。莫相賊。泌色不為動。瓚久之見泌。立候不懈。乃曰飯未。泌曰未也。瓚撥火出芋食。泌與語久之辭去。瓚撫其背曰。好做十年宰相。至是泌用事。為帝言其高行。有詔徴之。使者至石窟。宣麻命曰。尊者起謝恩。瓚閉目盤足凝坐。略不以介意。使者不之迫。回奏其事。帝咨美之數四不已。瓚嘗著歌。略曰。世事悠悠。不如山丘。臥藤蘿下。塊石枕頭。生死無慮。更復何憂(五燈)○荊溪湛然禪師示寂。翰林梁肅。題其碑陰曰。聖人不興。必有命世者出焉。自智者以法付灌頂。再世而至左溪。明道若昧。待公而發。乘此寶乘。煥然中興。其受業身通者。三十有九人。而縉紳先生。高位崇名。屈體受教者數十。師嚴道尊。遐邇歸仁。自非命世亞聖。曷以臻此。

乙丑(正元元)

居士龐蘊字道玄。世習儒業。父為衡陽刺史

【現代漢語翻譯】 現代漢語譯本： 火只能識別黃金的美麗，低賤的銀鉤怎能認識嶄新的紫泥。尚且沒有心情來收起寒冷的眼淚，哪裡有功夫去詢問世俗之人？ 癸亥年（四年） 十月，朱泚（人名）的軍隊反叛，僭越地稱國號為秦。皇帝前往奉天（地名）。澄觀（法師名）法師撰寫《華嚴疏》，以信、解、行、證（佛教術語，指信仰、理解、實踐、證悟）將《華嚴經》分為四大科。總共歷時四年才完成。 甲子年（興元元年） 五月，收復京師。七月，皇帝返回京城。南嶽明瓚（禪師名）禪師，最初隱居在上封（地名）。宰相李泌（人名），在乾元（年號）年間進入衡岳（地名）拜訪他。明瓚誦經，李泌說：『您莫非是避世隱居的人，有遠大的志向嗎？』明瓚朝他吐唾沫說：『不要互相妨礙。』李泌臉色沒有改變。明瓚過了很久才見李泌，李泌站立等候毫不懈怠。明瓚於是問：『吃飯了嗎？』李泌說：『沒有。』明瓚撥開火堆拿出芋頭吃。李泌與他交談很久后告辭離去。明瓚拍著他的背說：『好好做十年宰相。』到這時李泌當權，向皇帝稱讚他高尚的品行，皇帝下詔徵召他。使者到達石窟（地名），宣讀詔書說：『尊者請起謝恩。』明瓚閉著眼睛盤腿端坐，一點也不在意。使者沒有逼迫他，回去稟告了這件事。皇帝讚美了好幾次。明瓚曾經作歌，大略是說：『世事悠悠，不如山丘。臥在藤蘿下，塊石當枕頭。生死沒有憂慮，還憂慮什麼呢？』（出自《五燈會元》）荊溪湛然（禪師名）禪師圓寂。翰林梁肅（人名），在他的碑陰題寫道：『聖人不出現，必定有應運而生的人出現。自從智者（指智顗，天臺宗創始人）將佛法傳給灌頂（人名），再傳一代到了左溪（地名）。闡明佛道的好像很暗昧，等待您來發揚光大。乘坐這輛寶貴的法車，煥然中興。』他的受業弟子身通佛法的人，有三十九人。而士大夫先生，地位高崇名聲顯赫，謙卑地接受教誨的有數十人。老師受到尊敬，佛法受到推崇，遠近的人都歸向仁義。如果不是應運而生的亞聖，怎麼能達到這種地步呢？ 乙丑年（正元元年） 居士龐蘊（人名），字道玄，世代學習儒家學業，他的父親曾任衡陽（地名）刺史。

【English Translation】 English version: Fire only knows the beauty of gold; how can a lowly silver hook recognize fresh purple clay? I have no mood to collect cold tears, how could I have the time to ask about worldly people? Guihai Year (Year 4) In the tenth month, Zhu Ci's (personal name) army rebelled, presumptuously declaring the state name as Qin. The Emperor went to Fengtian (place name). Dharma Master Chengguan (name of a monk) wrote the 'Huayan Commentary,' dividing the Huayan Sutra into four major sections based on faith, understanding, practice, and realization (Buddhist terms, referring to faith, understanding, practice, and enlightenment). It took a total of four years to complete. Jiazi Year (Xingyuan Year 1) In the fifth month, the capital was recovered. In the seventh month, the Emperor returned to the capital. Chan Master Mingzan (name of a Chan master) of Nanyue, initially lived in seclusion at Shangfeng (place name). Prime Minister Li Bi (personal name), during the Qianyuan (era name) period, entered Hengyue (place name) to visit him. Mingzan recited scriptures, and Li Bi said, 'Are you perhaps a recluse avoiding the world, with lofty aspirations?' Mingzan spat at him and said, 'Do not obstruct each other.' Li Bi's expression did not change. After a long time, Mingzan met Li Bi, who stood waiting without懈怠. Mingzan then asked, 'Have you eaten?' Li Bi said, 'Not yet.' Mingzan pushed aside the fire and took out taro to eat. Li Bi talked with him for a long time before taking his leave. Mingzan patted him on the back and said, 'Do a good job as prime minister for ten years.' At this time, Li Bi was in power and praised his noble character to the Emperor, who issued an edict to summon him. The messenger arrived at the Stone Cave (place name), and proclaimed the imperial order, saying, 'Venerable one, please rise and give thanks for the grace.' Mingzan closed his eyes, sat cross-legged in meditation, and did not care at all. The messenger did not press him, and returned to report the matter. The Emperor praised him repeatedly. Mingzan once composed a song, roughly saying: 'Worldly affairs are fleeting, better than mountains and hills. Lying under wisteria vines, with a rock as a pillow. There is no worry about life and death, what else is there to worry about?' (From 'Wudeng Huiyuan') Chan Master Jingxi Zhanran (name of a Chan master) passed away. Hanlin Liang Su (personal name) inscribed on the back of his stele, saying: 'If a sage does not appear, there must be someone who arises in response to the times. Since Zhiyi (referring to Zhiyi, the founder of the Tiantai school) passed the Dharma to Guanding (personal name), and after one more generation to Zuo Xi (place name). Elucidating the Buddha's path seems dim, waiting for you to promote and develop it. Riding this precious Dharma vehicle, brilliantly reviving it.' His disciples who received instruction and were proficient in the Dharma numbered thirty-nine. And the scholar-officials, with high positions and prominent reputations, humbly accepting teachings numbered dozens. The teacher is respected, the Dharma is revered, and people from far and near turn to benevolence and righteousness. If not for a sage who arises in response to the times, how could one reach this level? Yichou Year (Zhengyuan Year 1) Layman Pang Yun (personal name), styled Daoxuan, studied Confucianism for generations, and his father served as the Prefect of Hengyang (place name).

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。卒于任遂家焉。居士自幼敏悟。節概高潔。每混俗和光。嘗以舡載家珍數萬。沉于洞庭之淵。人問居士何不佈施不造寺。士曰。自無始來。由為因果相牽。不得解脫。自是生涯澹如也。有男名耕穫。女名靈照。日鬻笊籬於市以自活。居士是年始謁石頭和尚。忘言妙契。一日石頭問。日用事作么生。士呈頌曰。日用事無別。唯吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。溪山絕點埃。神通兼妙用。運水與搬柴。石頭然之。后之江西。參馬祖。問不與萬法為侶者是什麼人。祖曰。待汝一口吸盡西江水。即向汝道。居士大悟。自是機辨諸方莫能御矣。

丙寅(二年)

五月。詔律師道澄入宮。為妃嬪內侍授戒。賜號大圓律師。制諸寺宣講。復作蘭盆會○翰林梁肅。修天臺止觀論成。著止觀統例。略曰。止觀者。導萬化之理。而復于實際者也。物之不能復者。昏與動也。照昏謂之明。駐動謂之靜。明靜止觀之體也。在因謂之止觀。在果謂之智定。使其動而能靜。靜而能明。因相待以成法。即絕待以照本也。噫止觀其救世明道之書乎。非聖智超絕。其孰能知乎。若凡夫生滅心行。三惑浩然。于言說之中。推上妙之理。是猶醯雞而說大鵬。夏蟲之議層冰。其不可見明矣。

丁卯(三年)

法師澄

【現代漢語翻譯】 現代漢語譯本： 他最終在任上去世，於是安家在那裡。居士（Vimalakirti，維摩詰）自幼聰慧敏捷，氣節高尚純潔。他總是混同於世俗，韜光養晦。曾經用船裝載價值數萬的家產，沉入洞庭湖的深淵。有人問居士為什麼不佈施，不建造寺廟。居士說：『自從無始以來，都是因為因果互相牽連，不得解脫。』從此以後，他的生活就變得清淡了。他有一個兒子名叫耕穫，一個女兒名叫靈照，每天在市場上賣笊籬來維持生計。居士從這年開始拜訪石頭和尚（Shi Tou，石頭希遷），彼此心領神會，無需言語。有一天，石頭和尚問：『你每天的日常事務是怎樣的？』居士呈上一首偈頌說：『每天的日常事務沒有特別之處，只是我自己恰好適應。事事物物都不是取捨，處處都沒有乖戾。誰來給朱紫加封號？溪山絕無塵埃。神通兼具妙用，運水與搬柴。』石頭和尚認可了他的說法。後來他去了江西，參拜馬祖（Ma Zu，馬祖道一），問道：『不與萬法為伴侶的是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』居士因此大悟。從此以後，他的機鋒辯才，各方都無法抵擋了。 丙寅（二年） 五月，皇帝下詔律師道澄入宮，為妃嬪和內侍授戒，賜號大圓律師。命令各寺廟宣講佛法，恢復舉辦盂蘭盆會。翰林梁肅，修訂天臺止觀論完成，著有《止觀統例》，其中略述：『止觀，是引導萬物變化的道理，而回歸到實際的修行方法。事物不能迴歸的原因，是昏昧和動搖。照亮昏昧叫做明，停止動搖叫做靜。明和靜是止觀的本體。在因上叫做止觀，在果上叫做智定。使它動而能靜，靜而能明，因相互對待而成就法則，即超越對待而照見根本。』唉！止觀真是救世明道的書籍啊！不是聖人的智慧超絕，誰能夠了解它呢？如果凡夫的生滅心行，三惑浩大，在言語的表達中，推究上妙的道理，這就好像醯雞談論大鵬，夏天的蟲子議論冰雪，其不能明白是顯而易見的。 丁卯（三年） 法師澄

【English Translation】 English version: He eventually died in office and settled there. The layman (Vimalakirti) was intelligent and quick-witted from a young age, with noble and pure integrity. He always mingled with the world, concealing his brilliance. He once loaded a boat with tens of thousands worth of family treasures and sank it into the depths of Dongting Lake. Someone asked the layman why he didn't give alms or build temples. The layman said, 'Since beginningless time, it has been due to the entanglement of cause and effect that one cannot be liberated.' From then on, his life became simple and plain. He had a son named Geng Huo (耕獲) and a daughter named Ling Zhao (靈照), who sold bamboo sieves in the market every day to make a living. The layman began to visit the monk Shi Tou (石頭希遷) this year, and they understood each other perfectly without words. One day, the monk Shi Tou asked, 'What is your daily routine like?' The layman presented a verse saying, 'The daily routine is nothing special, it's just that I happen to be in harmony with it. Everything is neither taking nor rejecting, everywhere there is no perversity. Who gives the purple and vermilion robes their titles? The streams and mountains are free from dust. Supernatural powers combine with wonderful functions, carrying water and chopping wood.' The monk Shi Tou approved of his words. Later, he went to Jiangxi to visit Ma Zu (馬祖道一) and asked, 'Who is the one who is not a companion to the myriad dharmas?' Ma Zu said, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' The layman had a great enlightenment because of this. From then on, his sharp wit and eloquence could not be resisted by anyone. Bingyin (Year 2) In May, the emperor issued an edict for the Vinaya master Dao Cheng (道澄) to enter the palace to administer precepts to the concubines and eunuchs, bestowing upon him the title of Greatly Accomplished Vinaya Master. He ordered all temples to preach the Dharma and restore the Ullambana Festival. The Hanlin scholar Liang Su (梁肅) completed the revision of the Tiantai Zhi Guan (天臺止觀) treatise and wrote the 'General Outline of Zhi Guan,' which briefly stated: 'Zhi Guan is the principle that guides the changes of all things and returns to actual practice. The reason why things cannot return is ignorance and agitation. Illuminating ignorance is called clarity, and stopping agitation is called stillness. Clarity and stillness are the essence of Zhi Guan. In cause, it is called Zhi Guan; in effect, it is called Wisdom and Samadhi. It enables movement to become stillness, and stillness to become clarity. Cause depends on each other to form the law, which transcends dependence to illuminate the root.' Alas! Zhi Guan is truly a book for saving the world and illuminating the Way! If it were not for the transcendent wisdom of a sage, who could understand it? If the ordinary person's mind is filled with arising and ceasing thoughts, and the three delusions are vast, then to investigate the supreme principle in the expression of words is like a vinegar fly discussing the Peng bird, or a summer insect discussing layers of ice. It is clear that they cannot understand. Dingmao (Year 3) Dharma Master Cheng

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觀。華嚴疏成。初為眾講之。感景雲凝停講堂前之空中。又為僧睿等。著隨疏演義四十卷。隨文手鏡百卷。

戊辰(四年)(京師地震三十六番)

詔迎岐州無憂王寺佛指骨。入禁中供養○三月。江西馬祖道一大師示寂。臨終偈曰。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。門弟子奉靈骨舍利。建道場于石門。相國權德輿為之碑。宣宗賜謚大寂禪師。得法弟子百三十九人。各為一方宗主。轉化無窮。禪宗至此大盛於世。

己巳(五年)

十月。遣中使赍詔迎澄觀法師赴闕○徑山國一欽禪師。居龍興寺。是年帝遣中使勞問○五泄靈默禪師。初參石頭。遷出門還曰。從生至老。只是這個。師大悟。棲止久之。自貞元初。入天臺。住白沙道場。復居五泄。

庚午(六年)

十二月。石頭希遷禪師示寂。壽九十一。謚無際大師。師初閱肇論云。會萬物為己者。其唯聖人乎。遂豁然曰。聖人無己。靡所不己。因著參同契。其辭略曰。竺土大仙心。東西密相付。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非遠近。迷隔山河固。謹白參玄人。光陰莫虛度(五燈)○惟惲禪師。初參馬祖得心要。至是行化于吳越。

辛未(七年)

【現代漢語翻譯】 現代漢語譯本 澄觀（Cheng Guan，人名）完成《華嚴疏》（Hua Yan Shu，書名）后，首次為大眾講解。感應到祥瑞的雲彩凝聚停留在講堂前的空中。他又為僧睿（Seng Rui，人名）等人，撰寫了《隨疏演義》（Sui Shu Yan Yi，書名）四十卷，《隨文手鏡》（Sui Wen Shou Jing，書名）一百卷。

戊辰（四年）（京師發生地震三十六次）

朝廷下詔迎請岐州（Qi Zhou，地名）無憂王寺（Wu You Wang Si，寺廟名）的佛指骨，放入皇宮中供養。三月，江西（Jiangxi，地名）馬祖道一（Ma Zu Dao Yi，人名）大師圓寂。臨終偈語說：『心地隨時說，菩提亦只寧。事理俱無礙，當生即不生。』門下弟子奉安靈骨舍利，在石門（Shi Men，地名）建立道場。相國權德輿（Quan De Yu，人名）為他撰寫碑文。宣宗（Xuan Zong，人名）賜謚號為大寂禪師（Da Ji Chan Shi）。得法的弟子一百三十九人，各自成為一方宗主，教化轉化無窮。禪宗至此在世間大為興盛。

己巳（五年）

十月，朝廷派遣中使攜帶詔書，迎請澄觀（Cheng Guan，人名）法師前往京城。徑山（Jing Shan，地名）國一欽（Guo Yi Qin，人名）禪師，住在龍興寺（Long Xing Si，寺廟名）。這年皇帝派遣中使慰問。五泄（Wu Xie，地名）靈默（Ling Mo，人名）禪師，最初參拜石頭（Shi Tou，人名）。石頭將他推出門外，靈默禪師回來后說：『從生到老，只是這個。』靈默禪師因此大悟。在石頭處住了很久。自貞元（Zhen Yuan，年號）初年，進入天臺山（Tian Tai Shan，地名），住在白沙道場（Bai Sha Dao Chang，道場名），後來又住在五泄（Wu Xie，地名）。

庚午（六年）

十二月，石頭希遷（Shi Tou Xi Qian，人名）禪師圓寂，享年九十一歲，謚號為無際大師（Wu Ji Da Shi）。石頭禪師最初閱讀《肇論》（Zhao Lun，書名）時說：『會萬物為己者，其唯聖人乎？』於是豁然開悟說：『聖人無己，靡所不己。』因此撰寫了《參同契》（Can Tong Qi，書名）。其中的辭句大略是：『竺土（Zhu Tu，指印度）大仙心，東西密相付。事存涵蓋合，理應箭鋒拄。承言須會宗，勿自立規矩。觸目不會道，運足焉知路。進步非遠近，迷隔山河固。謹白參玄人，光陰莫虛度。』（出自《五燈會元》）惟惲（Wei Yun，人名）禪師，最初參拜馬祖（Ma Zu，人名）得到心要，到這時在吳越（Wu Yue，地名）一帶弘揚佛法。

辛未（七年）

【English Translation】 English version After Cheng Guan (name, meaning 'Clear Observation') completed the Hua Yan Shu (book name, meaning 'Avatamsaka Sutra Commentary'), he lectured on it to the public for the first time. Auspicious clouds were felt to gather and linger in the air in front of the lecture hall. He also wrote the Sui Shu Yan Yi (book name, meaning 'Commentary Expanding on the Commentary') in forty volumes, and the Sui Wen Shou Jing (book name, meaning 'Hand Mirror Following the Text') in one hundred volumes, for Seng Rui (name).

Wu Chen (4th year) (Thirty-six earthquakes occurred in the capital)

An imperial edict was issued to welcome the Buddha's finger bone from Wu You Wang Temple (temple name, meaning 'Carefree King Temple') in Qi Zhou (place name) to be enshrined in the palace. In March, Great Master Ma Zu Dao Yi (name, meaning 'Ancestor Ma, Way One') of Jiangxi (place name) passed away. His death verse said: 'The mind-ground speaks at all times, Bodhi is also just tranquility. Matters and principles are both unobstructed, When there is birth, there is immediately no birth.' His disciples enshrined his spiritual bone relics and established a monastery in Shi Men (place name). The Chancellor Quan De Yu (name) wrote his epitaph. Emperor Xuan Zong (name) bestowed the posthumous title Great Dhyana Master Da Ji (name, meaning 'Great Stillness'). One hundred and thirty-nine of his disciples attained the Dharma and each became a leader in their own region, transforming countless beings. The Chan school greatly flourished in the world from this point on.

Ji Si (5th year)

In October, the court sent a eunuch envoy with an edict to welcome Dharma Master Cheng Guan (name) to the capital. Dhyana Master Guo Yi Qin (name, meaning 'National One Qin') of Jing Shan (place name) resided at Long Xing Temple (temple name, meaning 'Dragon Rising Temple'). In this year, the emperor sent a eunuch envoy to inquire after him. Dhyana Master Ling Mo (name, meaning 'Spiritual Silence') of Wu Xie (place name) initially visited Shi Tou (name, meaning 'Stone'). Shi Tou pushed him out the door, and upon returning, Ling Mo said, 'From birth to old age, it is just this.' The master had a great enlightenment. He stayed with Shi Tou for a long time. From the beginning of the Zhen Yuan (era name) period, he entered Tian Tai Mountain (place name), resided at Bai Sha Monastery (monastery name, meaning 'White Sand Monastery'), and later resided at Wu Xie (place name).

Geng Wu (6th year)

In December, Dhyana Master Shi Tou Xi Qian (name, meaning 'Stone, Rare Migration') passed away at the age of ninety-one. His posthumous title was Great Master Wu Ji (name, meaning 'Limitless'). When Master Shi Tou first read the Zhao Lun (book name, meaning 'Zhao Theory'), he said, 'He who unites all things as himself, is he not a sage?' Thereupon he suddenly awakened and said, 'The sage has no self, therefore there is nothing that is not himself.' Therefore, he wrote the Can Tong Qi (book name, meaning 'Kinship of the Three'). The words roughly say: 'The mind of the great immortal of Zhu Tu (place name, referring to India), is secretly entrusted from east to west. Matters exist like a box and lid fitting together, principles should be like arrowheads butting against each other. Receiving words requires understanding the source, do not establish your own rules. If you do not encounter the Way with your eyes, how will you know the path when you move your feet? Progress is neither near nor far, delusion firmly separates mountains and rivers. I respectfully inform those who investigate the profound, do not waste your time.' (From the Wudeng Huiyuan) Dhyana Master Wei Yun (name) initially visited Ma Zu (name) and obtained the essence of the mind, and at this time he propagated the Dharma in the Wu Yue (place name) area.

Xin Wei (7th year)

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六月。帝幸章敬寺觀譯經。帝賦詩。太子群臣皆和○處州西堂藏禪師。參馬祖得法。祖有藏頭白之語。至是眾請開堂。

壬申(八年)

十二月。徑山國一欽禪師示寂。賜謚大覺禪師。壽九十二。憲宗元和十年。敕賜石碑行狀。比部崔元翰撰○惟惲禪師至鄱陽。山神求受八戒。

癸酉(九年)

龐居士。自見馬祖諸師之後。放曠自如。游止襄漢。山林城市不定所居。女靈照常隨之。士有偈曰。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是聖賢。了事凡夫。

甲戌(十年)

釋皎然(名晝一作字)。有逸才。為顏魯公于頔吳季德諸公所敬。陸羽至。則清談終日。天下士夫服其標緻。然恥以文章名世。嘗嘆曰。使有宣尼之博識。胥臣之多聞。終日目前矜道修義。適足以擾真性。豈若松巖云月禪坐相偶。無言而道合。至靜而性同。吾將入杼山矣。於是裒所著詩文火之。后中丞李洪刺湖州。枉駕訪晝。請及詩文。曰貧道役筆硯。二十餘年。一無所得。冥搜物累。徒起我人。今棄之久矣。洪搜之民間。僅得十卷。晝沒。相國於頔序之進于朝。德宗詔藏秘閣。

乙亥(十一年)

律師靈徹字源澄。居越州雲門寺。一時公卿負才望。若劉長卿嚴維皇甫曾。皆投刺結友。

【現代漢語翻譯】 現代漢語譯本 六月，皇帝駕臨章敬寺觀看翻譯佛經。皇帝作詩，太子和群臣都奉和。 處州西堂藏禪師，參拜馬祖（Mazu，禪宗大師）后得法。馬祖有『藏頭白』的說法。此時，眾人請他開堂說法。 壬申（八年） 十二月，逕山國一欽禪師圓寂，朝廷賜謚號為大覺禪師。享年九十二歲。憲宗元和十年，敕令賜予石碑記載他的生平事蹟，由比部崔元翰撰寫。 惟惲禪師到達鄱陽，山神請求受持八戒。 癸酉（九年） 龐居士（Pang Ju-shi，唐代在家佛教修行者），自從拜見馬祖等諸位禪師之後，便放曠自在，遊歷于襄漢一帶。居所不定，或在山林，或在城市。女兒靈照（Lingzhao，龐居士之女）常常跟隨他。龐居士有一首偈語說：『心如境亦如，無實亦無虛。有亦不管，無亦不拘。不是聖賢，了事凡夫。』 甲戌（十年） 釋皎然（Shi Jiaoran，唐代詩僧，名晝，一作字），很有才華，被顏魯公（Yan Lugong，顏真卿，唐代書法家、政治家）、于頔（Yu Di，唐代官員）、吳季德（Wu Jide，唐代官員）等諸位所敬重。陸羽（Lu Yu，唐代茶聖）到訪時，常常清談終日。天下的士大夫都佩服他的高尚品格。然而，他恥于以文章聞名於世。曾經嘆息說：『即使有孔子（宣尼）的博學，伍子胥（胥臣）的廣聞，終日只在眼前標榜道義，修身養性，也只是擾亂真性。哪裡比得上在松巖云月之間禪坐，彼此相伴，無言而道合，至靜而性同呢？我將要隱居杼山了。』於是，將自己所著的詩文全部燒燬。後來，中丞李洪（Li Hong，唐代官員）刺史湖州，特意拜訪皎然，請求他拿出詩文。皎然說：『貧僧從事筆墨生涯二十多年，一無所得。冥思苦索只是徒增牽累，徒然生起我執和人執。如今早已拋棄它們了。』李洪在民間搜尋，僅僅得到十卷。皎然去世后，相國於頔為他的詩文作序，進獻給朝廷，德宗皇帝下詔將這些詩文收藏在秘閣。 乙亥（十一年） 律師靈徹（Lüshi Lingche，唐代律師，字源澄），居住在越州雲門寺。當時有才華和聲望的公卿，如劉長卿（Liu Changqing，唐代詩人）、嚴維（Yan Wei，唐代詩人）、皇甫曾（Huangfu Zeng，唐代詩人），都向他投遞名帖，結為朋友。

【English Translation】 English version June. The Emperor visited Zhangjing Temple to observe the translation of scriptures. The Emperor composed a poem, and the Crown Prince and officials all echoed it. Chan Master Zang of Xitang in Chu Prefecture attained enlightenment after studying with Mazu (Zen master). Mazu had a saying about 'Zang Tou Bai'. At this time, the community requested him to open a Dharma hall. Ren Shen (8th year) December. Chan Master Guoyi Qin of Jingshan Temple passed away. He was posthumously awarded the title 'Great Enlightenment Chan Master'. He lived to be ninety-two years old. In the tenth year of the Yuanhe era of Emperor Xianzong, an imperial decree was issued to grant a stone stele to record his deeds, which was written by Cui Yuanhan, a member of the Ministry of Personnel. Chan Master Wei Yun arrived at Poyang, and the mountain deity requested to receive the Eight Precepts. Gui You (9th year) Layman Pang (Pang Ju-shi, a Buddhist practitioner during the Tang Dynasty) became uninhibited and free after seeing Mazu and other teachers. He traveled and stayed in the Xiang and Han regions. His residence was uncertain, sometimes in the mountains and forests, sometimes in the cities. His daughter Lingzhao (Lingzhao, Layman Pang's daughter) often accompanied him. Layman Pang had a verse that said: 'The mind is like the environment, and the environment is like the mind. Neither is real, nor is it empty. I don't care about existence, and I'm not bound by non-existence. Not a sage or a wise man, but an ordinary person who understands things.' Jia Xu (10th year) Shi Jiaoran (Shi Jiaoran, a Tang Dynasty poet-monk, also known as Zhou), had outstanding talent and was respected by Yan Lugong (Yan Zhenqing, a Tang Dynasty calligrapher and politician), Yu Di (Yu Di, a Tang Dynasty official), Wu Jide (Wu Jide, a Tang Dynasty official), and others. When Lu Yu (Lu Yu, the Sage of Tea in the Tang Dynasty) visited, they would engage in pure conversation all day long. The scholars of the world admired his noble character. However, he was ashamed to be known for his writings. He once sighed and said: 'Even if one had the extensive knowledge of Confucius (Xuan Ni) and the wide learning of Wu Zixu (Xu Chen), spending all day boasting about morality and cultivating oneself would only disturb one's true nature. How can it compare to meditating among the pine rocks, clouds, and moon, accompanying each other, understanding each other without words, and having the same nature in perfect stillness? I am going to retire to Mount Zhu.' Therefore, he burned all his poems and writings. Later, Li Hong (Li Hong, a Tang Dynasty official), the governor of Huzhou, paid a special visit to Jiaoran and requested him to produce his poems and writings. Jiaoran said: 'This poor monk has been engaged in writing for more than twenty years, and has gained nothing. Meditating and searching only increases burdens and gives rise to attachment to self and others. Now I have abandoned them long ago.' Li Hong searched among the people and only found ten volumes. After Jiaoran passed away, Yu Di, the chancellor, wrote a preface to his poems and writings and presented them to the court. Emperor Dezong ordered these poems and writings to be stored in the Secret Pavilion. Yi Hai (11th year) Vinaya Master Lingche (Lüshi Lingche, a Tang Dynasty Vinaya Master, also known as Yuancheng) resided in Yunmen Temple in Yue Prefecture. At that time, officials and nobles with talent and reputation, such as Liu Changqing (Liu Changqing, a Tang Dynasty poet), Yan Wei (Yan Wei, a Tang Dynasty poet), and Huangfu Zeng (Huangfu Zeng, a Tang Dynasty poet), all sent him their visiting cards and became friends with him.

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澈詩與皎然僧標齊名。著律宗行源二十一卷。初澈游京師。名聞輦轂。緇流嫉其盛。造飛語浸誣。得罪徒汀州。入會稽。遂終老於吳越。相國權德輿。曾作序餞之。有觀其容鑒其詞知其心。不待境靜而靜之語○陸德輿。又與玄禪師厚善。玄歸天竺。德輿以序餞之。略曰。桑門患為外見所雜。既得之患。為內見所縛。今玄公翛然二見之間。不外不內。冥夫至妙。且以勾吳山水之絕境。天竺又經行之凈界。振錫而往。其心浩然。蓋隨緣生興。觸物成化。而不為外塵所引也。

丙子(十二年)

西嶺。吳中士夫。雅與之遊。如李吉甫韓皇孟簡輩。皆與結西外交。吳人語曰。杭之標摩雲霄。越之澈洞冰雪。霅川書記清秀。景陵陸羽見標。稱之曰。日月雲霞。吾知為天標。山川草木。吾知為地標。推能歸美。吾知為德標。閑居趣寂。得非名實在公乎。杭人尊之而不名。呼西嶺和尚○時天皇道悟禪師。初居荊州當陽柴紫山。學徒依附。駕肩接跡。都人士女。向風而至。連師迎入城郡。遂居天皇。時江陵尹僕射裴公。問法勤至。師素不迎送。客無貴賤。皆坐而揖之。裴公愈加歸向。由是石頭法道。盛於此席。

歷代編年釋氏通鑑卷之九 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋

【現代漢語翻譯】 現代漢語譯本： 澈詩與皎然僧標齊名，著有律宗行源二十一卷。起初，澈遊歷京師，名聲傳遍京城。僧侶們嫉妒他的盛名，編造謠言進行誣陷，導致他獲罪被流放到汀州。後來他進入會稽，最終在吳越一帶終老。相國權德輿曾為他作序送行，序中寫道：『觀察他的容貌，鑑賞他的文辭，便能瞭解他的內心，不必等到環境清靜才能達到內心的平靜。』陸德輿又與玄禪師關係深厚。玄禪師返回天竺時，陸德輿也作序送行，大意是：『僧人擔心被外在的見解所迷惑，即使擺脫了外在的迷惑，又擔心被內在的見解所束縛。如今玄公超脫于內外兩種見解之間，不執著于外，也不執著于內，達到了精妙的境界。況且以勾吳山水的絕美景色，天竺又是修行的清凈之地，振錫前往，他的內心是多麼的浩然。大概是隨順因緣而生起興致，接觸事物而成就化育，而不被外在的塵埃所牽引吧。』

丙子年（十二年）

西嶺（僧人的法號），在吳中一帶，士大夫們很喜歡與他交往，像李吉甫、韓皇、孟簡這些人，都與他結交為忘年之交。吳地人常說：『杭州的標（僧標）高聳入雲霄，越州的澈（僧澈）清澈如冰雪。』霅川的書記清秀。景陵的陸羽見到僧標后，稱讚他說：『他的才華如日月雲霞般絢麗，我知道他是天上的標桿；他的品德如山川草木般堅韌，我知道他是地上的標桿；他能推舉賢能，歸功於他人，我知道他是道德的標桿；他閑居時趣味高雅，追求寂靜，這難道不是因為他的名聲與實際相符嗎？』杭州人尊敬他而不直呼其名，稱他為西嶺和尚。當時，天皇道悟禪師最初住在荊州當陽的柴紫山，前來求學的僧人絡繹不絕，都城的男女也仰慕他的風範而來。連師父也迎接他進入城郡，於是他住在天皇寺。當時江陵尹僕射裴公向道悟禪師請教佛法非常勤奮。道悟禪師一向不迎送客人，無論客人地位高低貴賤，都只是坐著作揖。裴公更加歸心向往。因此，石頭宗的法脈，在此地非常興盛。

《歷代編年釋氏通鑑》卷之九 卍新續藏第 76 冊 No. 1516 釋氏通鑑

《歷代編年釋》

【English Translation】 English version: The monk Che's poetry was as famous as that of the monk Biao of Jiaoran. He authored twenty-one volumes of 'Lineage of Vinaya School'. Initially, Che traveled to the capital, and his fame spread throughout the city. Monks, jealous of his prominence, fabricated rumors to slander him, leading to his conviction and exile to Tingzhou. Later, he entered Kuaiji and eventually died in the Wu-Yue region. Chancellor Quan Deyu once wrote a preface to see him off, stating: 'Observing his appearance and appreciating his words, one can understand his heart, without waiting for a quiet environment to achieve inner peace.' Lu Deyu also had a close relationship with Zen Master Xuan. When Zen Master Xuan returned to Tianzhu (India), Lu Deyu also wrote a preface to see him off, roughly saying: 'Monks worry about being confused by external views, and even if they get rid of external confusion, they worry about being bound by internal views. Now, Master Xuan transcends both internal and external views, not clinging to the external, nor clinging to the internal, reaching a subtle state. Moreover, with the beautiful scenery of Gou-Wu (ancient name for the Wu region) and Tianzhu being a pure land for practice, he sets off with his staff, his heart is so vast. It is probably arising interests according to conditions, achieving transformation through contact with things, and not being led by external dust.'

Bingzi Year (Year 12)

Xiling (monk's dharma name), in the Wu region, scholars and officials liked to associate with him, such as Li Jifu, Han Huang, and Meng Jian, all of whom became friends with him regardless of age. People in Wu often said: 'The monk Biao of Hangzhou soars into the clouds, and the monk Che of Yue is as clear as ice and snow.' The scribe of Zhouchuan is refined and elegant. Lu Yu of Jingling, upon seeing the monk Biao, praised him, saying: 'His talent is as brilliant as the sun, moon, clouds, and rainbows, I know he is a celestial standard; his virtue is as firm as mountains, rivers, plants, and trees, I know he is an earthly standard; he can promote the virtuous and attribute merit to others, I know he is a moral standard; his leisure is elegant and he pursues tranquility, is it not because his reputation matches reality?' The people of Hangzhou respected him and did not call him by his name, calling him the Xiling Monk. At that time, Zen Master Tiantong Daowu initially lived in Chai Zishan in Dangyang, Jingzhou, and monks came to study with him in an endless stream, and the men and women of the capital also admired his style and came. Even the master welcomed him into the city, so he lived in Tiantong Temple. At that time, Pei Gong, the prefect of Jiangling, diligently asked Daowu Zen Master about the Dharma. Daowu Zen Master never greeted or saw off guests, regardless of their status, he would just sit and bow. Pei Gong became even more devoted. Therefore, the Dharma lineage of the Stone Sect flourished in this place.

Chronicle of Buddhist History Through the Dynasties, Volume 9 卍 New Continued Collection, Volume 76, No. 1516, Chronicle of Buddhist History

Chronicle of Buddhist

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氏通鑑卷之十

宋括山一庵釋　本覺　編集

明羼提居士　畢熙志　較訂

唐

德宗(下)

己卯(十五年)

四月帝誕節。敕有司備儀輦。迎教授和尚澄觀。入內殿。闡揚華嚴宗旨。觀升高座曰。大哉真界。萬法資始。包空有而絕相。入言象而無跡。妙有不有。真空不空。我佛得之。妙踐真覺。廓凈塵習。寂寥于萬化之域。動用於一虛之中。融身利以相含。流聲光而遐燭。我皇得之。靈鑒虛極。保合大和。聖文掩于百王。淳風扇于萬國。敷玄化以覺夢。垂天真以性情。是如華嚴教旨。恢廓沖䆳。不可得而思議矣。失其旨也。徒修因於曠劫。得其門也。等諸佛於一朝(云云)。帝顧謂群臣曰。朕之師言雅而簡。辭典而富。能以聖法。清涼朕心。仍以清涼賜為國師之號。朕思從來執身心我人。及諸法定相。斯為顛倒。群臣再拜稽首。頂奉明命。由是中外臺輔重臣。咸以八戒。禮而師之○是歲廬山東林律大德熙怡示寂。許堯佐制其碑。略曰。師精貫六藝。旁達百氏。嘗與魯公顏真卿。丞相趙公憬。御史盧群等為禪侶。門人法粲等傳其教○四明庾承宣。作福州無垢凈光塔銘。略曰。觀察使柳公。監軍使魚公。相與言曰。報君莫大於崇福。崇福莫大於樹善。樹善莫大於佛教。教之本

【現代漢語翻譯】 現代漢語譯本 《氏通鑑》卷之十

宋 括山一庵釋 本覺 編集

明 羼提居士 畢熙志 較訂

唐

德宗(下)

己卯(十五年)

四月，皇帝誕辰。敕令有關部門準備儀仗和車輦，迎接教授和尚澄觀（Ch'eng-kuan，人名，華嚴宗高僧）進入內殿，闡揚《華嚴經》（Avatamsaka Sutra）的宗旨。澄觀升座說：『偉大啊，真實的法界（Dharmadhatu），萬法的根源。它包容空和有，卻超越了表象；進入言語和形象，卻不留下痕跡。妙有不是實有，真空不是空無。我佛（Buddha）證得了它，精妙地實踐了真正的覺悟，廓清了塵世的習氣，在萬物的領域中寂靜，在一片虛空中運作。融合自身以相互包含，流淌聲音和光芒以照亮遠方。我的皇上證得了它，靈明的智慧虛靜到了極點，保持並融合了最大的和諧。聖明的文治超越了歷代君王，淳厚的風尚傳播到萬國。傳播玄妙的教化以覺醒夢中之人，垂示天真的本性以順應性情。這就像《華嚴經》的教旨，恢弘廣闊，深邃莫測，無法用思維來理解。失去它的宗旨，只是在漫長的劫數中徒勞地修行；得到它的門徑，就等同於諸佛在同一時刻證悟。』（云云）皇帝回頭對群臣說：『朕的老師言語文雅而簡練，辭藻豐富而有內涵，能夠用聖法清涼朕的心。』於是賜予澄觀『清涼國師』的稱號。『朕認為，一直以來執著于身心、我、人以及各種法相，這都是顛倒的。』群臣再次拜伏叩首，頂戴奉行聖明的旨意。從此，朝廷內外的臺輔重臣，都以八戒的禮儀來侍奉他為師。這一年，廬山東林寺的律宗大德熙怡（Hsi-i，人名，律宗僧人）圓寂。許堯佐（Hsu Yao-tso，人名，唐代官員）為他撰寫碑文，大略是說：『大師精通六藝，廣泛通達諸子百家。曾經與魯公顏真卿（Yen Chen-ching，人名，唐代書法家）、丞相趙公憬（Chao Kung-ching，人名，唐代官員）、御史盧群（Lu Chun，人名，唐代官員）等結為禪友。門人法粲（Fa-tsan，人名，僧人）等傳承他的教義。』四明庾承宣（Yu Cheng-hsuan，人名，唐代官員）撰寫了福州無垢凈光塔銘，大略是說：『觀察使柳公（Liu Kung，人名，唐代官員）、監軍使魚公（Yu Kung，人名，唐代官員）相互說道：報效君主沒有比崇尚福德更大的事了，崇尚福德沒有比樹立善行更大的事了，樹立善行沒有比佛教更大的事了，佛教的根本……』

【English Translation】 English version Shitongjian, Volume 10

Compiled by Monk Benjue of Yian Hermitage, Kuaiji Mountain, Song Dynasty

Revised by Layman Bixizhi of Chanti, Ming Dynasty

Tang Dynasty

Dezong (Part 2)

Ji Mao Year (15th Year)

In the fourth month, it was the Emperor's birthday. An edict was issued to the relevant departments to prepare the ceremonial guards and carriages to welcome the Preaching Monk Chengguan (Ch'eng-kuan, a prominent monk of the Huayan school) into the inner palace to expound the tenets of the Avatamsaka Sutra (Huayan Jing). Chengguan ascended the seat and said: 'Great is the true Dharmadhatu (Dharma Realm), the origin of all dharmas. It encompasses emptiness and existence, yet transcends appearances; it enters into words and images, yet leaves no trace. Wondrous existence is not truly existent, and true emptiness is not truly empty. Our Buddha (Buddha) attained it, exquisitely practicing true enlightenment, thoroughly purifying worldly habits, being tranquil in the realm of myriad transformations, and operating within a single void. Merging oneself to contain each other, flowing sound and light to illuminate afar. My Emperor attained it, the spiritual wisdom being extremely vacant, maintaining and harmonizing the greatest harmony. The sage's literary achievements surpass those of past kings, and the pure customs spread to all nations. Spreading profound teachings to awaken those in dreams, and displaying the true nature to accord with temperament. This is like the teachings of the Avatamsaka Sutra, vast and expansive, profound and unfathomable, impossible to comprehend with thought. Losing its tenets, one merely cultivates causes in vain throughout countless kalpas; obtaining its gateway, one is equal to all Buddhas in a single moment.' (etc.) The Emperor turned to his ministers and said: 'My teacher's words are elegant and concise, and his rhetoric is rich and meaningful, capable of purifying my heart with the sacred Dharma.' Thereupon, he bestowed upon Chengguan the title of 'Qingliang National Teacher'. 'I believe that constantly clinging to body and mind, self, others, and all dharmas as fixed forms is a delusion.' The ministers prostrated themselves again, bowing their heads to receive the sage's decree. From then on, the high officials inside and outside the court all treated him as their teacher with the etiquette of the Eight Precepts. In this year, the Vinaya Master Xiyi (Hsi-i, a Vinaya master) of Donglin Temple on Mount Lu passed away. Xu Yaozuo (Hsu Yao-tso, an official of the Tang Dynasty) wrote his epitaph, which roughly stated: 'The master was proficient in the Six Arts and widely versed in the Hundred Schools of Thought. He once formed a Chan fellowship with Duke Lu, Yan Zhenqing (Yen Chen-ching, a famous calligrapher of the Tang Dynasty), Prime Minister Zhao Gongjing (Chao Kung-ching, an official of the Tang Dynasty), and Censor Lu Chun (Lu Chun, an official of the Tang Dynasty). His disciples, such as Facan (Fa-tsan, a monk), transmitted his teachings.' Yu Chengxuan (Yu Cheng-hsuan, an official of the Tang Dynasty) of Siming wrote the inscription for the Immaculate Pure Light Pagoda in Fuzhou, which roughly stated: 'The Inspector Liu Gong (Liu Kung, an official of the Tang Dynasty) and the Army Supervisor Yu Gong (Yu Kung, an official of the Tang Dynasty) said to each other: Repaying the ruler is no greater than honoring blessings, honoring blessings is no greater than establishing good deeds, establishing good deeds is no greater than Buddhism, the root of Buddhism...'

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其在浮圖歟。夫塔者。上參諸天。下鎮三界。影之所蔭。如日月之照。破昏為明。鈴之所響。如金石之奏。聞聲生善。如是諸福盡歸人王。謀之既藏。相顧踴躍。食王祿者。樂於檀施。荷帝力者。悅而獻工。役無告勞。功用斯畢。皇帝嘉焉。御扎題額。錫名真元無垢凈光之塔云。

庚辰(十六年)

逸士劉軻。游廬山黃石巖。遇高僧。因為記。略曰。軻至黃石巖。巖有棲禪子。問其所住幾年。但以手指松桂曰。毫髮我植。今環人臂。烏飛兔走。吾復何齒。世之人名為利鉤。利為名餌。吞鉤食餌。手足羈鎖。彼焉得跳躍於此乎夫。禪子脫去桎梏。四支宣展。動與云無心。靜將石何機。物我一致。端邪徑塞。所謂非斯人不能住斯境也。師俗姓黃。名常進。以師久住。遂以其姓名巖焉。

辛巳(十七年)

金陵沙門惠炬。天竺三藏勝持。編次諸祖傳法偈讖。及宗師機緣。為寶林傳○南嶽云峰律師法證示寂。凡度學者五萬人。壽七十八。柳子厚銘其塔。復為之碑。略曰。乾元元年。皇帝曰。予欲俾慈仁怡愉。治于生人。惟浮圖道允迪。乃命五嶽求厥元德。以義于下惟慈岳。上于尚書。其首曰。云峰大師法證。凡蒞事五十年。貞元十七年乃沒。其徒曰詮。曰遠。曰振。曰巽。曰素。凡三千餘人。有來受

【現代漢語翻譯】 現代漢語譯本： 它在佛塔里嗎？這佛塔，上可觸及諸天，下可鎮守三界。塔影所覆蓋之處，如同日月照耀，驅散昏暗帶來光明。塔鈴所響之處，如同金石之樂，聽聞者心生善念。如此種種福報都歸於人王。計劃周密，眾人相顧歡躍。享受國家俸祿的人，樂於佈施；承受皇帝恩澤的人，喜悅地貢獻勞力。沒有抱怨勞累，工程順利完成。皇帝對此非常讚賞，親自題寫匾額，賜名為『真元無垢凈光之塔』。 庚辰（十六年） 隱士劉軻，遊覽廬山黃石巖，遇到一位高僧，於是為他作傳記，大致如下：劉軻來到黃石巖，巖洞里住著一位禪者。劉軻問他在此居住多少年了，禪者只是指著松樹和桂樹說：『這些都是我親手栽種的，現在已經粗到需要人合抱了。時光飛逝，我又有多少年歲呢？世人被名利所束縛，利是誘餌，名是魚鉤。吞下魚鉤，吃下誘餌，手腳都被鎖住，他們又怎麼能像我一樣自由自在地在這裡跳躍呢？』這位禪者已經擺脫了束縛，四肢舒展自如，他的行動如同行雲流水般自然，他的靜止如同山石般沉穩。他已經達到了物我合一的境界，一切邪念都被堵塞。正所謂不是這樣的人，不能居住在這樣的地方啊。』這位禪師俗姓黃，名常進。因為禪師在此居住很久，所以人們就用他的姓名來命名這座巖洞。 辛巳（十七年） 金陵的沙門（shamen，出家修道的人）惠炬（Huiju）和天竺（Tianzhu，古代印度的名稱）的三藏（Sanzang，精通佛經的僧人）勝持（Shengchi），編輯整理了歷代祖師傳法的偈語和讖語，以及宗師的機緣故事，編成了《寶林傳》。南嶽（Nanyue）云峰（Yunfeng）律師（lvshi，精通戒律的僧人）法證（Fazheng）圓寂了，他一生度化的學生有五萬多人，享年七十八歲。柳宗元（Liuzongyuan）為他撰寫了墓誌銘，又為他立了碑，大致內容如下：唐德宗乾元（Qianyuan）元年，皇帝說：『朕希望用慈愛和仁義來治理百姓，只有佛法才能達到這個目標。』於是命令在五嶽（Wuyue，五座名山）尋找有高尚品德的人，用佛法教化百姓。只有慈岳（Ciyue）向尚書上奏，首先推薦了云峰大師法證。法證大師主持寺院事務五十年，在貞元（Zhenyuan）十七年圓寂。他的弟子有詮（Quan）、遠（Yuan）、振（Zhen）、巽（Xun）、素（Su）等三千多人，還有前來接受...

【English Translation】 English version: Is it in the pagoda? This pagoda reaches up to the heavens and suppresses the three realms below. The shadow it casts is like the sun and moon illuminating, dispelling darkness and bringing light. The sound of its bells is like the music of metal and stone, inspiring goodness in those who hear it. All such blessings return to the king. The plan was carefully concealed, and everyone rejoiced. Those who enjoy the king's bounty are happy to give alms; those who bear the emperor's strength are pleased to contribute labor. Without complaint of toil, the work was completed. The emperor praised it greatly, personally inscribed the plaque, and bestowed the name 'True Origin Immaculate Pure Light Pagoda'. Gengchen (16th year) The recluse Liu Ke, while traveling in Huangshi Rock of Mount Lu, encountered a high monk and wrote a record of him, which roughly says: Ke arrived at Huangshi Rock, where a Chan practitioner resided. Ke asked how many years he had lived there, but the practitioner only pointed to the pine and cassia trees, saying, 'I planted these myself, and now they are so thick that they require a person's embrace. Time flies, so how many years do I have left? People of the world are hooked by fame and profit, with profit as the bait and fame as the hook. Swallowing the hook and eating the bait, their hands and feet are shackled. How can they leap and bound here as I do?' This Chan practitioner has cast off his shackles, his limbs are free to move, his actions are as natural as flowing clouds, and his stillness is as stable as a rock. He has reached the unity of self and object, and all evil thoughts are blocked. As the saying goes, 'Only such a person can live in such a place.' The master's secular surname was Huang, and his given name was Changjin. Because the master lived there for a long time, people named the rock after his name. Xin Si (17th year) The Shamen (monk) Huiju of Jinling and the Tripitaka (master of Buddhist scriptures) Shengchi of Tianzhu (ancient India) compiled and arranged the verses and prophecies of the ancestral masters who transmitted the Dharma, as well as the stories of the masters' opportunities, into the 'Baolin Biography'. The Vinaya Master (expert in monastic rules) Fazheng of Yunfeng, Nanyue, passed away. He had converted more than 50,000 students in his lifetime and lived to the age of seventy-eight. Liu Zongyuan wrote his epitaph and erected a stele for him, which roughly says: In the first year of Qianyuan of Emperor Dezong of Tang, the emperor said, 'I wish to govern the people with compassion and benevolence, and only Buddhism can achieve this goal.' Therefore, he ordered the search for virtuous people in the Five Mountains (Wuyue, five famous mountains) to educate the people with Buddhism. Only Ciyue reported to the Shangshu (Ministry of Personnel), first recommending Yunfeng Master Fazheng. Master Fazheng presided over the temple affairs for fifty years and passed away in the seventeenth year of Zhenyuan. His disciples included Quan, Yuan, Zhen, Xun, Su, and more than 3,000 others, as well as those who came to receive...

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律者。吾師示以尊嚴整齊。明列義類。而人知其所不為。有來求道者。吾師示以高廣通達。統其空有。而人知其所必至。元臣碩老稽首受教。髫童毀齒踴躍執役。故從吾師之命而度者。凡五萬人。吾師冬不燠裘。饑不豐食。每歲會其類。讀群經。俾聖言畢出。有以見其大。又率其仵伐木輦土。作佛塔廟洎經典。俾像法益廣。有以見其用(云云)。以至厥徒蒸蒸。惟大教是膺。惟憲言是懲。溥博恢弘。如川之增。如雲之興如岳之不崩。終古其承(柳集)。

壬午(十八年)

癸未(十九年)

東都聖善寺大師凝公示寂。翰林白居易作八漸偈吊之。其序曰。居易嘗求心要于師。師賜教焉。曰。觀覺定慧。明通濟舍。由是入于耳貫於心。嗚呼今師之報身則化。師之八言不化。至哉八言。實先生忍觀之漸門也。故廣一言為一偈。謂之八漸偈。蓋欲以發揮師之心教。且明居易不敢失墜也。既而升于堂。禮于床。跪而唱。泣而去(偈曰。○觀○以心中眼。觀心外相。從何而有。從何而喪。觀之又觀。則辨真妄○覺○惟真常在。為妄所蒙。真妄茍辨。覺生其中。不離妄有。而得真空○定○真若不滅。妄即不起。六根之源。湛如止水。是為禪定。乃脫生死○慧○專之以定。定猶有系。濟之以慧。慧則無滯。如珠在盤

【現代漢語翻譯】 現代漢語譯本：

『律者』（持戒者）。我的老師以莊嚴整齊來教導，明確陳列義理類別，使人知道什麼不應該做。有前來尋求佛道的人，我的老師以高遠廣博通達的佛法來教導，統攝空與有，使人知道最終必定到達的境界。地位顯赫的大臣和年長的賢者恭敬地接受教誨，年幼的孩童和老邁的人都踴躍地從事勞役。因此，聽從我的老師的教命而出家的人，總共有五萬人。我的老師冬天不穿暖和的皮衣，飢餓時也不過量飲食。每年聚集他的弟子們，誦讀各種佛經，使聖人的教言全部展現出來，這足以見他的偉大。他又帶領他的同伴砍伐樹木，用車輛運送泥土，建造佛塔寺廟以及抄寫經典，使佛法更加廣泛地傳播，這足以見他的作用（等等）。以至於他的弟子們不斷增多，一心信奉偉大的佛教，一心以佛教的戒律為準繩，他們的德行廣大而深厚，如同江河的增長，如同雲彩的興起，如同山嶽的不可崩塌，永遠地傳承下去（柳宗元的文集）。

壬午年（唐憲宗元和十八年）

癸未年（唐憲宗元和十九年）

東都聖善寺的大師凝公圓寂。翰林學士白居易作《八漸偈》來弔唁他。他的序文說：『我白居易曾經向老師求教修心的要訣，老師賜予我教誨，說：『觀、覺、定、慧，明、通、濟、舍。』由此進入我的耳朵，貫穿我的內心。』唉！如今老師的報身已經化滅，老師的八個字（觀、覺、定、慧，明、通、濟、舍）的教誨卻沒有化滅。這八個字真是至理名言，實在是先生您引導我們忍辱修行的漸進之門啊！』所以將每一字擴充套件為一偈，稱為《八漸偈》，大概是想要發揮老師的心法教誨，並且表明我白居易不敢遺失或墜落這些教誨。之後，我登上佛堂，禮拜靈床，跪著唱誦，哭泣著離去。（偈語說：○觀○用心中之眼，觀看心外的現象，（這些現象）從哪裡產生？又從哪裡消失？觀看又觀看，就能辨別真假。○覺○只有真如本性是永恒存在的，被虛妄所矇蔽。真與妄如果能夠辨別清楚，覺悟就會在其中產生。不離開虛妄的現象，而能證得真空的境界。○定○真如本性如果不滅，虛妄就不會生起。六根的根源，清澈如止水。這就是禪定，能夠脫離生死。○慧○專心致志地修習禪定，禪定仍然有束縛。用智慧來輔助，智慧就沒有滯礙。如同寶珠在盤中

【English Translation】 English version:

『The Disciplined One』 (the one who upholds the precepts). My teacher instructs with dignity and order, clearly delineating the categories of righteousness, so that people know what they should not do. To those who come seeking the Way, my teacher instructs with lofty, broad, and comprehensive Dharma, encompassing emptiness and existence, so that people know the state they will inevitably reach. Prominent ministers and venerable elders respectfully receive the teachings, while young children and the aged eagerly engage in service. Therefore, those who follow my teacher's commands and become monks number fifty thousand. My teacher does not wear warm furs in winter, nor does he overeat when hungry. Each year, he gathers his disciples to recite various sutras, so that the words of the sages are fully revealed, which is sufficient to demonstrate his greatness. He also leads his companions to cut down trees, transport earth by carts, build pagodas and temples, and transcribe scriptures, so that the Buddha's teachings are spread more widely, which is sufficient to demonstrate his usefulness (and so on). As a result, his disciples continue to increase, wholeheartedly embracing the great Buddhist teachings, wholeheartedly adhering to the Buddhist precepts, their virtues are vast and profound, like the increase of rivers, like the rise of clouds, like the unyielding of mountains, eternally carrying on (from Liu Zongyuan's collected works).

Renwu Year (18th year of Emperor Xianzong of Tang Dynasty)

Guiwei Year (19th year of Emperor Xianzong of Tang Dynasty)

Master Ninggong of the Shengshan Temple in Dongdu passed away. The Hanlin Academician Bai Juyi composed the 『Eight Gradual Gathas』 to mourn him. His preface says: 『I, Bai Juyi, once sought the essential principles of cultivating the mind from the teacher, and the teacher bestowed upon me the teachings, saying: 『Observation, Awareness, Concentration, Wisdom, Clarity, Penetration, Deliverance, Renunciation.』 From this, it entered my ears and permeated my heart.』 Alas! Now the teacher's reward body has transformed, but the teacher's eight words (Observation, Awareness, Concentration, Wisdom, Clarity, Penetration, Deliverance, Renunciation) have not transformed. These eight words are truly profound truths, truly the gradual gate by which you, sir, guided us to practice forbearance!』 Therefore, each word is expanded into a gatha, called the 『Eight Gradual Gathas,』 probably wanting to expound the teacher's mind-Dharma teachings, and to show that I, Bai Juyi, dare not lose or drop these teachings. Afterward, I ascended the Buddha hall, bowed to the memorial bed, knelt and chanted, and departed weeping. (The gathas say: ○Observation○ Use the eye of the mind to observe the external phenomena, where do (these phenomena) arise from? And where do they disappear to? Observe and observe again, and you can distinguish truth from falsehood. ○Awareness○ Only the true nature is eternally present, obscured by delusion. If truth and delusion can be clearly distinguished, enlightenment will arise within. Without leaving the illusory phenomena, one can attain the state of true emptiness. ○Concentration○ If the true nature does not perish, delusion will not arise. The source of the six senses is clear like still water. This is meditation, which can escape birth and death. ○Wisdom○ Focus wholeheartedly on practicing meditation, but meditation still has constraints. Use wisdom to assist, and wisdom has no hindrance. Like a pearl in a tray

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。盤定珠慧○明○定慧相合。合而後明。明彼萬物。物無遺形。如大圓鏡。有權無高○通○慧至乃明。明則不昧。明至乃通。通則無礙。無礙者何。變化自在○濟○通力不常。應念而變。二相非有。隨求而見。是大慈悲。□一濟萬○舍○眾苦既濟。大悲亦舍。苦既非真。悲亦是假。是故眾生。實無度者)○浚上人歸淮南。柳宗元子厚作序送之。略曰。金仙氏之道。蓋本于孝敬。而後積以眾德。歸於空無。其教曰禪。曰法。曰律。以誘掖謎濁世用寂無。上人窮討秘義。發明上乘。奉威儀三千。雖造次必備。嘗以此道宣于江湖之人。皆悅其風而受賜。攀慈航望彼岸者。蓋千百計。天子聞之。徴至闕以問焉。導揚本教。頗甚稱旨。京師士眾方且翹然。仰大云之澤。以植德本。而上人不勝顧復之恩。退懷省侍之禮。𢢽迫上乞。遂無以奪。由是杖錫東顧。振衣晨往。右司員外郎劉公。通達釋教。與上人為方外游。始榮其至。今惜其去。於是合郎署之友。詩以貺之。退使孺子執簡而序之。因系其辭曰。上人專于律行。恒久彌固。其儀刑後學者歟。誨于生靈。觸類蒙福。其積眾德者歟。覲干骨堂。視遠如邇。其本孝敬者歟。若然者是將心歸空無。舍筏登地。固何從而識之乎(柳集)。

甲申(二十年)

正月南嶽般舟和

【現代漢語翻譯】 現代漢語譯本 。盤定珠慧○明○定慧相合，合而後明，明彼萬物，物無遺形，如大圓鏡，有權無高○通○慧至乃明，明則不昧，明至乃通，通則無礙，無礙者何？變化自在○濟○通力不常，應念而變，二相非有，隨求而見，是大慈悲，□一濟萬○舍○眾苦既濟，大悲亦舍，苦既非真，悲亦是假，是故眾生，實無度者)○浚上人歸淮南，柳宗元子厚作序送之，略曰：『金仙氏（指佛陀）之道，大概本于孝敬，而後積累各種德行，歸於空無。其教義包括禪、法、律，用來引導迷惑的世人，用寂靜無為來教化他們。浚上人深入探究這些秘義，闡明了上乘佛法，遵守三千威儀，即使在倉促之間也必定完備。他曾經用這種佛法教化江湖之人，人們都悅服於他的風範並從中受益，攀登慈悲之船，希望到達彼岸的人，大概有成千上萬。天子聽說了他的事蹟，徵召他到朝廷詢問佛法，他弘揚本教，非常合乎天子的心意。京城的士人和民眾正翹首以盼，仰仗佛法如大云般的恩澤，來培植德行的根本。但是浚上人無法承受顧念和報答的恩情，想要回去侍奉父母，懇切地請求，最終無法阻止。因此他拄著錫杖向東返回，清晨整理衣物出發。右司員外郎劉公，通達佛教，與浚上人是方外之友，起初為他的到來感到榮幸，現在又為他的離去感到惋惜。於是聯合郎署的朋友，作詩贈送給他。退而讓孩童拿著竹簡來作序。因此附上他的文辭說：浚上人專注于持守戒律，恒久而堅定，可以作為後世學習的榜樣啊！他教誨眾生，使各種生命都蒙受福澤，這就是他積累各種德行啊！他祭拜祖先的骨灰堂，視遙遠如近在眼前，這就是他以孝敬為根本啊！如果真是這樣，那麼他將心歸於空無，捨棄渡河的木筏而登上陸地，又怎麼能認識他呢？』(柳集)。

甲申(二十年)

正月南嶽般舟和 English version . Pan Dingzhu Wisdom ○ Bright ○ Samadhi and wisdom combine. Combination leads to brightness. Brightness illuminates all things. No form is left unilluminated. Like a great round mirror. Having power without height ○ Thorough ○ Wisdom arrives, then brightness. Brightness then is not obscured. Brightness arrives, then thoroughness. Thoroughness then is without hindrance. What is without hindrance? Transformation is unconstrained ○ Salvation ○ The power of thoroughness is not constant. It changes according to thought. The two forms are not real. They appear according to what is sought. This is great compassion. □ One saves ten thousand ○ Abandonment ○ When all suffering is relieved, great compassion is also abandoned. Suffering is not real. Compassion is also false. Therefore, sentient beings are, in reality, not saved by anyone.) ○ Superior Jun returned to Huainan. Liu Zongyuan Zihou wrote a preface to see him off, which roughly said: 'The way of the Golden Immortal (referring to the Buddha) is generally based on filial piety and respect, and then accumulated with various virtues, returning to emptiness. Its teachings include Chan (Zen), Dharma, and Vinaya, to guide the confused world, using stillness and non-action to teach them. Superior Jun deeply explored these secret meanings, elucidated the supreme Dharma, and observed the three thousand rules of conduct, ensuring completeness even in haste. He once used this Dharma to teach the people of the Jianghu (underworld), who were all pleased with his demeanor and benefited from it. Those who climbed the boat of compassion, hoping to reach the other shore, numbered in the thousands. The Emperor heard of his deeds and summoned him to the court to inquire about the Dharma. He promoted his teachings, which greatly pleased the Emperor. The scholars and people of the capital were eagerly awaiting, relying on the grace of the Dharma like great clouds, to cultivate the roots of virtue. However, Superior Jun could not bear the burden of care and repayment, wanting to return to serve his parents, earnestly requesting, and ultimately could not be stopped. Therefore, he leaned on his staff and returned east, setting off in the morning after tidying his clothes. Liu Gong, the Right Secretary, was well-versed in Buddhism and was a friend of Superior Jun beyond the mundane world. He was initially honored by his arrival and now regretted his departure. Therefore, he joined with friends from the Langshu (imperial secretariat) to write poems to send him off. He then had a child hold a bamboo slip to write a preface. Therefore, he attached his words, saying: Superior Jun is focused on upholding the precepts, enduring and firm, and can serve as a model for future generations to learn from! He teaches sentient beings, allowing all kinds of life to receive blessings, which is his accumulation of various virtues! He worships the ancestral bone hall, seeing the distant as near, which is his foundation in filial piety and respect! If this is the case, then he returns his mind to emptiness, abandoning the raft to reach the shore, how can one recognize him?' (Liu Ji).

Jiashen (Twentieth Year)

First month, Nanyue Banzhou and

【English Translation】 Modern Chinese Translation 。盤定珠慧○明○定慧相合，合而後明，明彼萬物，物無遺形，如大圓鏡，有權無高○通○慧至乃明，明則不昧，明至乃通，通則無礙，無礙者何？變化自在○濟○通力不常，應念而變，二相非有，隨求而見，是大慈悲，□一濟萬○舍○眾苦既濟，大悲亦舍，苦既非真，悲亦是假，是故眾生，實無度者)○浚上人歸淮南，柳宗元子厚作序送之，略曰：『金仙氏（指佛陀）之道，大概本于孝敬，而後積累各種德行，歸於空無。其教義包括禪、法、律，用來引導迷惑的世人，用寂靜無為來教化他們。浚上人深入探究這些秘義，闡明了上乘佛法，遵守三千威儀，即使在倉促之間也必定完備。他曾經用這種佛法教化江湖之人，人們都悅服於他的風範並從中受益，攀登慈悲之船，希望到達彼岸的人，大概有成千上萬。天子聽說了他的事蹟，徵召他到朝廷詢問佛法，他弘揚本教，非常合乎天子的心意。京城的士人和民眾正翹首以盼，仰仗佛法如大云般的恩澤，來培植德行的根本。但是浚上人無法承受顧念和報答的恩情，想要回去侍奉父母，懇切地請求，最終無法阻止。因此他拄著錫杖向東返回，清晨整理衣物出發。右司員外郎劉公，通達佛教，與浚上人是方外之友，起初為他的到來感到榮幸，現在又為他的離去感到惋惜。於是聯合郎署的朋友，作詩贈送給他。退而讓孩童拿著竹簡來作序。因此附上他的文辭說：浚上人專注于持守戒律，恒久而堅定，可以作為後世學習的榜樣啊！他教誨眾生，使各種生命都蒙受福澤，這就是他積累各種德行啊！他祭拜祖先的骨灰堂，視遙遠如近在眼前，這就是他以孝敬為根本啊！如果真是這樣，那麼他將心歸於空無，捨棄渡河的木筏而登上陸地，又怎麼能認識他呢？』(柳集)。

甲申(二十年)

正月南嶽般舟和 English Version . Pan Dingzhu Wisdom ○ Bright ○ Samadhi and wisdom combine. Combination leads to brightness. Brightness illuminates all things. No form is left unilluminated. Like a great round mirror. Having power without height ○ Thorough ○ Wisdom arrives, then brightness. Brightness then is not obscured. Brightness arrives, then thoroughness. Thoroughness then is without hindrance. What is without hindrance? Transformation is unconstrained ○ Salvation ○ The power of thoroughness is not constant. It changes according to thought. The two forms are not real. They appear according to what is sought. This is great compassion. □ One saves ten thousand ○ Abandonment ○ When all suffering is relieved, great compassion is also abandoned. Suffering is not real. Compassion is also false. Therefore, sentient beings are, in reality, not saved by anyone.) ○ Superior Jun returned to Huainan. Liu Zongyuan Zihou wrote a preface to see him off, which roughly said: 'The way of the Golden Immortal (referring to the Buddha) is generally based on filial piety and respect, and then accumulated with various virtues, returning to emptiness. Its teachings include Chan (Zen), Dharma, and Vinaya, to guide the confused world, using stillness and non-action to teach them. Superior Jun deeply explored these secret meanings, elucidated the supreme Dharma, and observed the three thousand rules of conduct, ensuring completeness even in haste. He once used this Dharma to teach the people of the Jianghu (underworld), who were all pleased with his demeanor and benefited from it. Those who climbed the boat of compassion, hoping to reach the other shore, numbered in the thousands. The Emperor heard of his deeds and summoned him to the court to inquire about the Dharma. He promoted his teachings, which greatly pleased the Emperor. The scholars and people of the capital were eagerly awaiting, relying on the grace of the Dharma like great clouds, to cultivate the roots of virtue. However, Superior Jun could not bear the burden of care and repayment, wanting to return to serve his parents, earnestly requesting, and ultimately could not be stopped. Therefore, he leaned on his staff and returned east, setting off in the morning after tidying his clothes. Liu Gong, the Right Secretary, was well-versed in Buddhism and was a friend of Superior Jun beyond the mundane world. He was initially honored by his arrival and now regretted his departure. Therefore, he joined with friends from the Langshu (imperial secretariat) to write poems to send him off. He then had a child hold a bamboo slip to write a preface. Therefore, he attached his words, saying: Superior Jun is focused on upholding the precepts, enduring and firm, and can serve as a model for future generations to learn from! He teaches sentient beings, allowing all kinds of life to receive blessings, which is his accumulation of various virtues! He worships the ancestral bone hall, seeing the distant as near, which is his foundation in filial piety and respect! If this is the case, then he returns his mind to emptiness, abandoning the raft to reach the shore, how can one recognize him?' (Liu Ji).

Jiashen (Twentieth Year)

First month, Nanyue Banzhou and

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尚卒。柳子厚作第二碑。其詞略曰。和尚曰日悟。心大而行密。體卑而道尊。以為由定發慧。必用毗尼為之室宇。遂究觀秘義。登壇蒞事。度比丘眾。歲凡千人者。三十有七。而道不慁。以為去凡即聖。必以三昧為之軌道。遂修明要奧。得以觀佛道場專精。長跪右繞。凡七日者。百有二十。而志不衰。師即崇嶺作精室。凡南方人。顓唸佛三昧者。必由於是。命曰般舟臺焉。嗚呼無得而修。故念為實相。不取於法。故律為大乘。萬行方厲。一性恒如。寂用之涯。不可得也(柳集)。

順帝

乙酉(永正元)

正月德宗崩○順宗即位。

帝初在東宮時。問佛光如滿禪師曰。佛從何方來。滅向何方去。既言常住世。今佛在何處。答曰。佛從無為來。滅向無為去。法身等虛空。常住無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更勿生疑慮。帝又問曰佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河及大海。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。答曰。佛禮本無為。迷情妄分別。法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。了見無心處。自然無

法說。帝聞大悅○帝嘗問尸利禪師。大地眾生。如何得見性成佛去。尸利對曰。佛性如水中月。可見不可取○帝嘗問心要于清涼國師。師答之。略曰。至道本乎其心。心法本乎無住。無住心體靈知不昧。性相寂然。包含德用。迷現量則惑苦紛然。悟真性則空明廓徹。雖即心即佛。唯證者方知。然有證有知。則慧日沉沒于有地。若無照無悟。則昏云掩芘于空門。若一念不生則前後際斷。照體獨立。物我皆如。直造心源。無智無得。然迷悟相依。真妄相待。若求真去妄。如棄影勞形。若體妄即真。似處陰影滅。若無心忘照。則萬慮俱捐。若任運寂知。則眾行爰啟。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙亡知寂。論觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂。真知無知。以知寂不二之一心。契空有雙亡之中道○八月順宗遜位於憲宗。自稱太上皇(次年正月崩)○九月太尉中書令韋皋薨。皋初生。厥父飯僧祈福。忽有應真尊者至。齊畢。乳媼抱兒求咒愿。尊者起謂眾曰。此兒諸葛武侯也。他日有美政于蜀。宜以武字之。言訖恍然不見。其後皋遊宦出處。名節大概。與武侯相類。治蜀二十一年。封南康郡王。四川至今奉祀之。雅好釋氏法。嘉州石像初成。皋為記有曰。頭圍

【現代漢語翻譯】 現代漢語譯本 法說。皇帝聽后非常高興。皇帝曾問尸利禪師（Śīlī Chan Shi）：『大地眾生，如何才能明心見性，成就佛果？』尸利回答說：『佛性猶如水中月，可見而不可取。』 皇帝曾向清涼國師請教心的要義。國師回答的大意是：『至高的道，根本在於心。心法，根本在於不住于任何事物。不住的心體，靈明覺知而不昏昧，其性相寂靜，包含一切德行和作用。迷失於當下的顯現，就會陷入迷惑和痛苦之中；領悟真實的自性，就會空明廓徹。雖然說即心即佛，但只有證悟者才能真正瞭解。然而，如果執著于證悟和了解，智慧之光就會沉沒于有為的境地；如果沒有任何觀照和領悟，昏暗的雲霧就會遮蔽空性的門戶。如果一念不生，那麼過去和未來之間的界限就會斷絕，覺照的本體獨立存在，萬物與我皆如幻如化，直接到達心的源頭，沒有智慧，也沒有得失。然而，迷惑和覺悟相互依存，真實和虛妄相互對待。如果想要追求真實而去除虛妄，就像拋棄自己的影子而徒勞奔波；如果體認虛妄即是真實，就像身處陰影之中，陰影自然消失。如果無心而忘卻觀照，那麼所有的思慮都會被拋棄；如果任運自然而寂靜覺知，那麼所有的行為都會由此開啟。放曠自在，任其來去，靜靜地觀察覺知其源頭和流向。言語和沉默都不失去玄妙的真理，行動和靜止都沒有離開法界。談論止息，那麼知和寂都同時消失；談論觀照，那麼寂和知都同時照見。用語言來證明，是無法向他人展示的；用言語來說明道理，如果不是親身證悟，就無法真正理解。因此，悟到寂滅，實際上並沒有寂滅；真正了知，實際上並沒有了知。用知與寂不二的真心，來契合空與有都消失的中道。』 八月，順宗皇帝將皇位禪讓給憲宗皇帝，自稱太上皇（第二年正月駕崩）。 九月，太尉中書令韋皋（Wéi Gāo）去世。韋皋出生時，他的父親齋飯供僧祈求福報，忽然有一位應真尊者（Yīng Zhēn Zūn Zhě）到來。齋飯完畢后，乳母抱著嬰兒請求尊者為其咒愿。尊者起身對眾人說：『這個孩子是諸葛武侯（Zhūgě Wǔhóu）轉世。將來在蜀地會有美好的政績。應該用「武」字來命名他。』說完就恍然不見。之後韋皋的遊宦出處，名節大概，都與諸葛武侯相類似。治理蜀地二十一年，被封為南康郡王。四川至今還供奉祭祀他。韋皋非常喜歡佛法。嘉州石像初建成時，韋皋為其作記，其中寫道：『頭圍……』

【English Translation】 English version The Dharma was spoken. The Emperor was overjoyed upon hearing it. The Emperor once asked Chan Master Shili (Śīlī Chan Shi): 'How can all sentient beings on this great earth see their nature and attain Buddhahood?' Shili replied: 'Buddha-nature is like the moon in the water, visible but not graspable.' The Emperor once inquired about the essentials of the mind from National Teacher Qingliang. The National Teacher's reply was roughly as follows: 'The supreme Dao is rooted in the mind. The Dharma of the mind is rooted in non-abiding. The non-abiding mind-essence is spiritually aware and not deluded, its nature and characteristics are tranquil, encompassing virtue and function. Being deluded by the present appearance leads to confusion and suffering; realizing the true nature leads to emptiness, clarity, and vastness. Although it is said that the mind is Buddha, only those who have realized it truly understand. However, if one clings to realization and understanding, the light of wisdom will sink into the realm of conditioned existence; if there is no contemplation or realization, dark clouds will cover the gate of emptiness. If a single thought does not arise, then the boundaries between past and future will be severed, the essence of awareness will stand alone, all things and self will be like illusions, directly reaching the source of the mind, without wisdom or attainment. However, delusion and enlightenment are interdependent, truth and falsehood are relative. If one seeks truth by eliminating falsehood, it is like abandoning one's shadow and toiling in vain; if one realizes that falsehood is truth, it is like being in the shade, where the shadow naturally disappears. If one is without mind and forgets contemplation, then all thoughts will be abandoned; if one allows natural and silent awareness, then all actions will be initiated from this. Being free and unrestrained, allowing it to come and go, quietly observing and being aware of its source and flow. Speech and silence do not lose the subtle truth, movement and stillness have not left the Dharma realm. Discussing cessation, then both knowing and stillness disappear simultaneously; discussing contemplation, then both stillness and knowing are simultaneously illuminated. Proving it with language cannot be shown to others; explaining the principle with language cannot be truly understood without personal realization. Therefore, realizing stillness, there is actually no stillness; truly knowing, there is actually no knowing. Using the true mind of non-duality of knowing and stillness, to accord with the Middle Way where both emptiness and existence disappear.' In August, Emperor Shun Zong abdicated the throne to Emperor Xian Zong, calling himself the Supreme Emperor (he passed away in the first month of the following year). In September, Grand Commandant and Chancellor Wei Gao (Wéi Gāo) passed away. When Wei Gao was born, his father offered food to monks and prayed for blessings, when suddenly an Arhat (Yīng Zhēn Zūn Zhě) arrived. After the meal was finished, the wet nurse held the baby and asked the Arhat to chant blessings for him. The Arhat stood up and said to the crowd: 'This child is the reincarnation of Zhuge Wuhou (Zhūgě Wǔhóu). In the future, he will have excellent governance in the Shu region. He should be named with the character 'Wu'.' After saying this, he suddenly disappeared. Later, Wei Gao's official career and his integrity were similar to those of Zhuge Wuhou. He governed the Shu region for twenty-one years and was granted the title of Prince of Nankang. Sichuan still worships him to this day. Wei Gao was very fond of the Buddhist Dharma. When the stone statue in Jia Prefecture was first completed, Wei Gao wrote a record for it, which said: 'Head circumference...'

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千尺。目廣二丈。其餘相好。一一稱是。又嘗訓鶯武唸佛。鶯鵡斃。以桑門故事阇維之。得舍利。皋為記。略曰。元精以五氣授萬類。雖鱗介毛羽必有感。清英純粹者矣。或炳耀離火。或稟奇蒼精。皆應乎人文以奉。若時政則有革。彼禽類習乎能言。了空相於不念。留真骨于已斃。殆其元聖示現感於人心。同夫異緣用一真化。云云(通論)。

憲宗

丙戌(元和元年)

十月詔。天下有道行僧。赴上都闡化○西堂智藏。因張拙秀才問三世諸佛。天堂地獄。是有是無。師皆云有。張云錯。師曰。汝見甚人來。云曾參百丈(一曰徑山)。他道總無。師曰。汝有甚眷屬。曰有一山妻兩個頑子。師曰。待汝得似百丈時一切道無即得。張禮謝而去。

丁亥(二年)

詔鵝湖大義禪師。入麟德殿論義。帝臨聽。有法師問。何謂四諦。答曰。聖上一帝。三諦何在。又問。欲界無禪。禪居色界。此土憑何而立。答曰。法師只知欲界無禪。不知禪界無慾。曰。如何是禪義。以手點空。法師無對。帝曰。法師講無窮經論。只這一點尚不奈何。義卻問眾師曰。畢竟以何為道。有對知者是道。義曰。不可以智知。不可以識識。安得知者是道。有對無分別是道。義曰。善能分別諸法相。于第一義而不動。安得無分

【現代漢語翻譯】 現代漢語譯本： 千尺和尚，眼睛寬二丈。其餘的相貌特徵，都一一符合佛經所描述的。他還曾經訓練鸚鵡唸佛。鸚鵡死後，按照僧人的規矩用阇維（火葬）的方式處理。得到了舍利子。皋某人為這件事寫了篇記載，大致是說：『天地元精將五氣賦予萬物，即使是魚類、甲殼類、鳥類、獸類，也一定會有所感應。那些清明、精華、純粹的，或者光芒四射如離火，或者稟賦奇異如蒼精的，都應該順應人文教化。如果時政有所變革，那麼禽類也會學習人言。它們在不念之中領悟了空相，在死後留下了真實的骨骸。大概是元聖示現，感動了人心，用不同的因緣來成就同一真實的教化。』等等（這是通論）。

憲宗時期

丙戌年（元和元年）

十月，皇帝下詔，讓天下有道行的僧人到上都來弘揚佛法。西堂智藏禪師，因為張拙秀才問他三世諸佛、天堂地獄，是有還是無。智藏禪師都回答說有。張拙說他錯了。智藏禪師問：『你見過什麼人？』張拙說：『曾經拜訪過百丈禪師（一說徑山禪師），他說一切都是無。』智藏禪師說：『你有什麼家眷？』張拙說：『有一個妻子和兩個頑皮的孩子。』智藏禪師說：『等你像百丈禪師那樣的時候，一切都說無才可以。』張拙行禮感謝后離開了。

丁亥年（元和二年）

皇帝下詔讓鵝湖大義禪師進入麟德殿論辯佛法，皇帝親自聽講。有法師問：『什麼是四諦（苦、集、滅、道）？』大義禪師回答說：『聖上您是一帝，三諦又在哪裡呢？』又問：『欲界（指眾生有情慾的境界）沒有禪定，禪定居住在**，那麼這個國土憑藉什麼而立足呢？』大義禪師回答說：『法師只知道欲界沒有禪定，不知道禪定的境界沒有情慾。』法師問：『什麼是禪的意義？』大義禪師用手指向天空。法師無言以對。皇帝說：『法師講解了無窮的經論，卻對這一點尚且無可奈何。』大義禪師反問眾位法師說：『究竟以什麼為道？』有人回答說：『知就是道。』大義禪師說：『不可以智慧去知，不可以意識去識，怎麼能說知就是道呢？』有人回答說：『無分別就是道。』大義禪師說：『善於分別諸法的表相，卻在第一義（真如實相）上不動搖，怎麼能說是無分別呢？』

【English Translation】 English version: The monk Qian Chi, his eyes were two zhang (丈, a unit of length) wide. The rest of his features matched the descriptions in the Buddhist scriptures. He also trained parrots to recite the Buddha's name. When the parrot died, it was cremated according to the rules for monks, and sarira (舍利, relics) were obtained. Gao wrote a record of this, roughly saying: 'The primordial essence of heaven and earth endows all things with the five qi (氣, vital energy), even fish, shellfish, birds, and beasts must have some feeling. Those that are clear, refined, and pure, or those that shine like the fire of Li (離, one of the eight trigrams), or those that possess the strangeness of the azure essence, should all conform to human culture. If the political situation changes, then birds will learn human speech. They understand the emptiness of form in non-recitation, and leave behind true bones after death. Perhaps it is the manifestation of a primordial sage, moving people's hearts, using different causes to accomplish the same true transformation.' And so on (this is a general discussion).

During the reign of Emperor Xianzong

In the year Bingxu (元和元年, the first year of the Yuanhe era)

In October, the emperor issued an edict ordering monks with virtuous conduct from all over the country to come to the capital to propagate Buddhism. Zen Master Xitang Zhizang, because the scholar Zhang Zhuo asked him whether the Buddhas of the three worlds, heaven, and hell, existed or not. Zen Master Zhizang answered that they all existed. Zhang Zhuo said he was wrong. Zen Master Zhizang asked: 'Whom have you seen?' Zhang Zhuo said: 'I once visited Zen Master Baizhang (百丈, a famous Zen master) (some say Jingshan (徑山, a mountain)). He said that everything is non-existent.' Zen Master Zhizang said: 'What family do you have?' Zhang Zhuo said: 'I have a wife and two naughty children.' Zen Master Zhizang said: 'When you are like Zen Master Baizhang, you can say that everything is non-existent.' Zhang Zhuo bowed and thanked him before leaving.

In the year Dinghai (二年, the second year)

The emperor issued an edict summoning Zen Master Dayi of Ehu (鵝湖, a place) to enter the Linde Hall (麟德殿, a hall in the palace) to debate Buddhist doctrine. The emperor listened in person. A Dharma master asked: 'What are the Four Noble Truths (四諦, suffering, accumulation, extinction, path)?' Zen Master Dayi replied: 'Your Majesty is the one emperor, where are the three truths?' He also asked: 'The desire realm (欲界, the realm of beings with desires) has no dhyana (禪, meditation), dhyana resides in **, so what does this land rely on to stand?' Zen Master Dayi replied: 'The Dharma master only knows that the desire realm has no dhyana, but does not know that the realm of dhyana has no desire.' The Dharma master asked: 'What is the meaning of dhyana?' Zen Master Dayi pointed to the sky with his hand. The Dharma master was speechless. The emperor said: 'The Dharma master has lectured on endless scriptures, but is still helpless with this one point.' Zen Master Dayi asked the Dharma masters in return: 'What is the Dao (道, the Way) after all?' Someone answered: 'Knowing is the Dao.' Zen Master Dayi said: 'It cannot be known with wisdom, it cannot be recognized with consciousness, how can you say that knowing is the Dao?' Someone answered: 'Non-discrimination is the Dao.' Zen Master Dayi said: 'Being good at distinguishing the characteristics of all dharmas, yet remaining unmoved in the First Principle (第一義, ultimate truth), how can you say it is non-discrimination?'

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別是道。有對四禪八定是道。義曰。佛身無為。不墮諸數。安得四禪八定是道。復有數人致對。義皆乘機剉之。即舉順宗嘗問尸利禪師。佛性可見否。利曰。佛性如水中月。可見不可取。湖因謂帝曰。尸利既見水月。何不捉取。帝因問湖。何者是佛性。湖答曰。不離陛下所問。帝默契。由是益重禪宗○二月制。法師端甫掌內殿法事儀注錄左右街僧事。僧錄自甫而始○四月荊州天皇道悟禪師。命弟子先期告終。至晦日。大眾問疾。師曰。會么。乃拈枕子拋于地上。即便告寂。壽六十。臘三十五。師嗣石頭。

戊子(三年)

二月長沙龍安寺如海禪師示寂。柳宗元為碑。略曰。師居長沙。在定十四日。人即其處而成室宇。遂為寶應寺。去湘之西。人又從之。負木石以益其居。又為龍安寺焉。尚書裴公某。李公某。侍郎李公某。陽公某。中丞房公某。咸尊師之道。執弟子禮。年八十一。為僧五十三期。弟子玄覺懷直等(全見柳文)○海有弟子浩初。與子厚善。子厚有序送初。其辭略曰。儒者韓退之。病予嗜浮圖言。訾予與浮圖游。且曰。見送元生序。不斥浮圖。浮圖誠有不可斥者。往往與易論語合。誠樂之。其與性情𠁗然不與孔子異道。退之好儒。未能過楊子。楊子之書。于莊墨申韓。皆有取焉。浮圖者反不及

【現代漢語翻譯】 現代漢語譯本 『別是道』的說法是錯誤的。認為四禪八定（四種禪定境界和八種禪定境界）是『道』也是錯誤的。有人反駁說：『佛身是無為的，不屬於任何數量範疇，怎麼能說四禪八定是『道』呢？』還有一些人提出辯解，都被他抓住機會駁倒。他舉例說，順宗（唐順宗）曾經問尸利禪師（Śīlī，禪師名）『佛性可見嗎？』尸利禪師回答說：『佛性就像水中的月亮，可見但不可捉摸。』 湖（禪師名）因此對皇帝說：『尸利禪師既然見到了水中的月亮，為什麼不去捉取呢？』 皇帝因此問湖：『什麼是佛性？』 湖回答說：『不離陛下所問。』 皇帝心領神會。因此更加尊重禪宗。○二月，朝廷下令，法師端甫（Duānfǔ，法師名）掌管內殿的法事儀注，併兼管左右街僧事。僧錄這一職位從端甫開始。○四月，荊州（Jīngzhōu）天皇道悟禪師（Tiānhuáng Dàowù，禪師名）命令弟子提前宣告他的死期。到了月末一天，大眾詢問他的病情。禪師說：『明白嗎？』 於是拿起枕頭扔在地上，隨即圓寂。享年六十歲，僧臘三十五年。道悟禪師是石頭（禪師名，即石頭希遷）的弟子。

戊子年（三年）

二月，長沙（Chángshā）龍安寺（Lóng'ānsì）如海禪師（Rúhǎi，禪師名）圓寂。柳宗元（Liǔ Zōngyuán）為他撰寫碑文。碑文大意是：如海禪師居住在長沙，入定十四天。人們就在他入定的地方建造房屋，於是就成了寶應寺（Bǎoyìngsì）。他離開湘江（Xiāng）以西，人們又跟隨他，搬運木頭石頭來擴建他的住所，又建成了龍安寺。尚書裴某（Péi，姓氏），李某（Lǐ，姓氏），侍郎李某，陽某（Yáng，姓氏），中丞房某（Fáng，姓氏），都尊敬如海禪師的道行，以弟子之禮對待他。如海禪師享年八十一歲，為僧五十三年。弟子有玄覺（Xuánjué），懷直（Huáizhí）等（全部記載在柳宗元的文章中）。○如海禪師有個弟子叫浩初（Hàochū），和柳宗元關係很好。柳宗元寫了一篇序文送給浩初，序文大意是：儒者韓退之（Hán Tuīzhī） 厭惡我喜歡佛家的言論，指責我與僧人交往。並且說：『看到我寫的《送元生序》，沒有斥責佛家。』 佛家確實有不可斥責的地方，往往與《易經》、《論語》的觀點相合。我確實喜歡它。它與人的性情自然相合，與孔子（Kǒngzǐ）的『道』沒有不同。韓退之喜歡儒學，但不能超過楊子（Yángzǐ）。楊子的著作，對於莊子（Zhuāngzǐ）、墨子（Mòzǐ）、申不害（Shēn Bùhài）、韓非（Hán Fēi）的學說，都有所借鑑。佛家反而不如他們。

【English Translation】 English version The statement 『something else is the Dao』 is incorrect. The idea that the Four Dhyanas and Eight Samadhis (four levels of meditative absorption and eight levels of meditative absorption) are the 『Dao』 is also incorrect. Someone retorted: 『The Buddha's body is unconditioned and does not fall into any numerical category, how can the Four Dhyanas and Eight Samadhis be the 『Dao』?』 There were also some people who offered explanations, but he seized the opportunity to refute them all. He cited the example of Emperor Shunzong (Táng Shùnzōng) once asking Zen Master Shili (Śīlī, name of a Zen master), 『Is Buddha-nature visible?』 Zen Master Shili replied: 『Buddha-nature is like the moon in the water, visible but not graspable.』 Hu (name of a Zen master) therefore said to the emperor: 『Since Zen Master Shili has seen the moon in the water, why not try to catch it?』 The emperor therefore asked Hu: 『What is Buddha-nature?』 Hu replied: 『It is not separate from what Your Majesty is asking.』 The emperor understood implicitly. Therefore, he respected the Zen school even more. ○ In February, the court ordered that Dharma Master Duanfu (Duānfǔ, name of a Dharma master) be in charge of the Dharma ceremony protocols in the inner palace, and also be in charge of the affairs of the monks on the left and right streets. The position of Sangha Registrar began with Duanfu. ○ In April, Zen Master Tiānhuáng Dàowù (Tiānhuáng Dàowù, name of a Zen master) of Jingzhou (Jīngzhōu) ordered his disciples to announce his death in advance. On the last day of the month, the assembly asked about his illness. The Zen master said: 『Do you understand?』 Then he picked up a pillow and threw it on the ground, and immediately passed away. He lived to be sixty years old, with thirty-five years as a monk. Zen Master Daowu was a disciple of Shitou (name of a Zen master, i.e., Shítóu Xīqiān).

In the year Wuzi (year three)

In February, Zen Master Ruhai (Rúhǎi, name of a Zen master) of Long'an Temple (Lóng'ānsì) in Changsha (Chángshā) passed away. Liu Zongyuan (Liǔ Zōngyuán) wrote an epitaph for him. The epitaph's main idea is: Zen Master Ruhai lived in Changsha and entered samadhi for fourteen days. People built houses in the place where he entered samadhi, and thus it became Bao'ying Temple (Bǎoyìngsì). He left the west of the Xiang River (Xiāng), and people followed him again, carrying wood and stones to expand his residence, and Long'an Temple was built. Minister Pei (Péi, surname), Li (Lǐ, surname), Vice Minister Li, Yang (Yáng, surname), and Censor Fang (Fáng, surname) all respected Zen Master Ruhai's Dao and treated him with the etiquette of disciples. Zen Master Ruhai lived to be eighty-one years old, with fifty-three years as a monk. His disciples included Xuanjue (Xuánjué), Huaizhi (Huáizhí), etc. (all recorded in Liu Zongyuan's article). ○ Ruhai had a disciple named Haochu (Hàochū), who was very close to Liu Zongyuan. Liu Zongyuan wrote a preface to Haochu, the main idea of the preface is: The Confucian Han Tuizhi (Hán Tuīzhī) disliked my fondness for Buddhist words and criticized me for associating with monks. And said: 『Seeing my 『Preface to Sending Yuansheng』, I did not criticize Buddhism.』 Buddhism does have things that cannot be criticized, and often agree with the views of the 『Book of Changes』 and the 『Analects』. I do like it. It naturally agrees with people's temperament and is no different from Confucius' (Kǒngzǐ) 『Dao』. Han Tuizhi likes Confucianism, but cannot surpass Yangzi (Yángzǐ). Yangzi's works draw on the doctrines of Zhuangzi (Zhuāngzǐ), Mozi (Mòzǐ), Shen Buhai (Shēn Bùhài), and Han Fei (Hán Fēi). Buddhism is not as good as them.

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莊墨申韓之怪僻險賊耶。曰以其夷也。果不通道而斥焉以夷。則將友惡來盜跖。而賤季扎由余乎。非所謂去名求實者矣。吾之所取者。與易論語合。雖聖人復生。不可得而斥也。退之所罪者。其跡也。曰髡而緇。無夫婦父子。不為耕農蠶桑而活乎人。若是雖吾亦不樂也。退之忿其外。而違其中。是知石而不知韞玉也。吾之所以嗜浮圖之言以此。與其人游者。非必能通其言者。且凡為其道者。不愛官不爭能。樂山水而嗜安閑者為多。吾病世之逐逐然唯印組為務。則舍是其焉從。吾之好與浮圖游以此。今浩初閑其性。安其情。讀其書。通易論語。唯山水之樂。又父子咸為其道。以養而居。泊焉而無求。則其賢于為莊墨申韓之言。而逐逐然唯印組為務者。其亦遠矣(見柳文)○詔柏巖惟惲禪師居章敬。每歲入麟德殿論道○十月十三日。荊南城西天王道悟禪師入滅。壽八十二。坐六十三夏(一云。元和十三年四月十三化)。師嗣馬祖。其嗣法即龍潭信也(覺夢堂重校五家宗派謂。今傳燈卻收雲門法眼兩宗歸石頭下。誤矣。緣同時道悟者有兩人。一曰。江陵城西天王寺道悟者。諸宮人。嗣馬祖。元和十三年四月十三日化。正議大夫丘玄素撰塔銘。文數千言。一曰。江陵城東天皇道悟。婺州東王人。嗣石頭。元和二年丁亥化。律師

【現代漢語翻譯】 現代漢語譯本： 難道是因為莊周、墨翟、申不害、韓非的言論怪僻、危險、奸詐嗎？回答說，是因為他們的思想是外來的。如果果真因為不相信儒家之道而排斥他們，僅僅因為他們是外來的，那麼將要與惡來、盜跖為友，而輕視季札、由余了嗎？這不是所謂的拋棄名聲而追求實際嗎？我所贊同的，是與《易經》、《論語》相合的觀點。即使聖人復生，也不能否定它。韓愈所指責的，是佛教徒的行為。回答說，剃髮而穿僧衣，沒有夫婦父子關係，不從事耕種蠶桑卻依靠別人生活，如果是這樣，即使我也不喜歡。韓愈惱怒於他們的外在表現，卻違背了他們的內在精神，這是隻知道石頭而不知道其中蘊藏著美玉啊。我之所以喜歡佛教的言論，就是因為這個原因。與佛教徒交往的人，不一定都能理解他們的言論。而且凡是信奉佛教的人，大多是不貪戀官位，不爭強好勝，喜愛山水，追求安逸閒適的人。我厭惡世人汲汲營營，只把追求官位放在心上，那麼不從佛教中尋求慰藉，又能從哪裡尋求呢？我喜歡與佛教徒交往，就是因為這個原因。如今浩初清閒自在，性情安寧，閱讀佛經，通曉《易經》、《論語》，只以山水為樂，而且父子都信奉佛教，以此來頤養天年，淡泊寧靜而無所求，那麼他比那些宣揚莊周、墨翟、申不害、韓非的言論，而汲汲營營只追求官位的人，不是要高遠得多嗎？（見柳宗元文） 皇帝下詔讓柏巖惟惲禪師住在章敬寺，每年入麟德殿論道。 十月十三日，荊南城西天王道悟禪師圓寂，享年八十二歲，僧臘六十三年（一說，元和十三年四月十三日圓寂）。道悟禪師是馬祖道一的弟子，他的嗣法弟子是龍潭信。（覺夢堂重校五家宗派認為，現在《傳燈錄》卻把雲門宗、法眼宗歸於石頭希遷門下，這是錯誤的。因為同時期的道悟禪師有兩人，一位是江陵城西天王寺的道悟，是諸宮人的老師，是馬祖的弟子，元和十三年四月十三日圓寂，正議大夫丘玄素撰寫了塔銘，文章數千字。另一位是江陵城東天皇道悟，婺州東陽人，是石頭的弟子，元和二年丁亥年圓寂，是位律師。）

【English Translation】 English version: Is it because the words of Zhuang Zhou (Zhuangzi, a Daoist philosopher), Mo Di (Mozi, founder of Mohism), Shen Buhai (a Legalist philosopher), and Han Fei (another Legalist philosopher) are eccentric, dangerous, and treacherous? The answer is because their ideas are foreign. If we truly reject them for not believing in the Confucian way, simply because they are foreign, then should we befriend E Lai (a wicked minister) and Dao Zhi (a notorious bandit), and despise Ji Zha (a virtuous prince) and You Yu (a tribal leader who submitted to the Zhou dynasty)? Isn't this abandoning reputation to seek reality? What I agree with are the views that align with the 'I Ching' and the 'Analects'. Even if a sage were to be reborn, he could not deny it. What Han Yu (a Confucian scholar) criticized were the actions of the Buddhists. The answer is, shaving their heads and wearing monastic robes, having no marital or filial relationships, not engaging in farming or sericulture but relying on others for a living, if that's the case, even I wouldn't like it. Han Yu was angered by their external appearance, but violated their inner spirit, this is knowing the stone but not knowing the jade hidden within. The reason I like the words of Buddhism is because of this. Those who associate with Buddhists do not necessarily understand their words. Moreover, those who follow the Buddhist path are mostly those who do not covet official positions, do not compete for ability, love mountains and rivers, and seek peace and leisure. I detest the world's eagerness, only focusing on pursuing official positions, then if not seeking solace from Buddhism, where else can one seek it? The reason I like to associate with Buddhists is because of this. Now Haochu is leisurely and free, his nature is peaceful, he reads Buddhist scriptures, understands the 'I Ching' and the 'Analects', only takes pleasure in mountains and rivers, and both father and son believe in Buddhism, using it to nourish their lives, being detached and without seeking anything, then he is far superior to those who promote the words of Zhuang Zhou, Mo Di, Shen Buhai, and Han Fei, and eagerly pursue official positions, isn't he? (See Liu Zongyuan's writing) The emperor issued an edict for Zen Master Baiyan Weiyun to reside in Zhangjing Temple, and to enter the Linde Hall every year to discuss the Dao (the Way). On the thirteenth day of the tenth month, Zen Master Daowu of Tianwang Temple in the west of Jingnan City passed away, at the age of eighty-two, with sixty-three years of monastic life (one saying is that he passed away on the thirteenth day of the fourth month of the Yuanhe thirteenth year). Zen Master Daowu was a disciple of Mazu Daoyi (a famous Zen master), and his Dharma heir was Longtan Xin (another Zen master). (Jue Mengtang's revised version of the Five Houses of Zen believes that the 'Transmission of the Lamp' now mistakenly places the Yunmen and Fayan schools under the lineage of Shitou Xiqian (another Zen master). This is because there were two Zen Masters Daowu at the same time, one was Daowu of Tianwang Temple in the west of Jiangling City, who was the teacher of the palace women, a disciple of Mazu, and passed away on the thirteenth day of the fourth month of the Yuanhe thirteenth year, and the Grand Master of Political Discussion, Qiu Xuansu, wrote a memorial inscription for the pagoda, with thousands of words. The other was Daowu of Tianhuang Temple in the east of Jiangling City, a native of Dongyang in Wuzhou, a disciple of Shitou, and passed away in the Dinghai year of Yuanhe second year, he was a Vinaya Master (specializing in monastic rules).)

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符載撰碑。二碑所載。生緣出處甚詳。張無盡討得二塔記。示諸方曰。元嘗疑德山洞山同出石頭下。因甚垂手處死活不同。今以丘符二記證之。朗然明白)。

己丑(元和四年)

五月敕有司。別鑄金印。加清涼國師澄觀號僧統國師。主教門事○宰相權德輿著草衣禪師宴坐記。略曰。信州南嶽有宴坐之地。而禪師在焉。師居三十年。州人以草衣號焉。足不蹈地。口不嘗味。時無寒暑。一繩床而已。身及智慧。二俱清凈。微言軟語。有時而聞。涉其境之遠近。隨其根之上下。如雨潤萬物。風行空中。履其門閾。皆獲趣入。若非干玄機于無際。窮實相之源底。則四時攻于外。百疾生於內矣。古所謂遺物離人而立於獨者。禪師得之。嗚呼世人感物以游心。心遷於物。則利害生焉。吉㐫形焉。牽縻羈瑣。蕩而不復。至人則返靜于動。復性于情。夭壽仁鄙之殊。由此作也。斯蓋世諦之一說耳。于禪師之道。其猶梯稗耶(本集)○福州閩縣白鹿院開山第一代道弘禪師法嗣大度。是年領徒入槦溪山中。鄉老橐糧而往飯之。遂請移今院處。偶逢白鹿。開創道場。一日空中忽降五十三佛及錫杖一條。借雜青鳧。紛紛而下。高可盈尺。師悉收之。鑄為聖像三百餘軀。師將示滅。自於槦溪源。遷塔基一所。前溪潺潺。師謂此水喧

【現代漢語翻譯】 現代漢語譯本：符載撰寫了碑文。兩塊碑文所記載的，關於生平和出身的描述非常詳細。張無盡找到了兩座塔的碑記，展示給各方說：『我曾經懷疑德山（Deshan，人名）和洞山（Dongshan，人名）都出自石頭（Shitou，人名）門下，為什麼垂手（指施展手段）時的生死運用卻不同？現在用丘符兩篇碑記來驗證，就完全明白了。』

己丑年（元和四年）

五月，朝廷下令有關部門，另外鑄造金印，加封清涼國師澄觀（Chengguan，人名）為僧統國師（僧官名），主管佛教事務。宰相權德輿（Quan Deyi，人名）撰寫了《草衣禪師宴坐記》，大略是說：『信州南嶽有宴坐的地方，而禪師就在那裡。禪師在那裡住了三十年，當地人稱他為草衣。他的腳不踩地，口不嘗味道，不受寒暑影響，只有一張繩床而已。他的身體和智慧，都清凈無染。有時能聽到他輕柔的言語。無論進入他境界的遠近，跟隨他根器的上下，都像雨水滋潤萬物，風吹過天空一樣。踏入他的門檻，都能獲得啟迪。如果不是通曉玄妙的機理于無邊無際之中，窮盡實相的根源，那麼四季的侵擾會從外部而來，各種疾病會從內部產生。古人所說的遺棄外物，脫離人群而獨立的人，禪師就是這樣。唉，世人因外物而動心，心隨外物而轉移，那麼利害就產生了，吉兇就顯現了，被牽絆束縛，迷失而不能返回。至人則在動中迴歸平靜，在情感中恢復本性，壽命長短，仁義鄙陋的差別，都是由此產生的。這大概是世俗的一種說法罷了。對於禪師的道，這就像梯子上的稗草一樣微不足道。』（本集）福州閩縣白鹿院開山第一代道弘禪師（Daohong，人名）的法嗣大度（Dadu，人名），這年帶領弟子進入槦溪山中，當地老人帶著糧食去供養他們，於是請求他們搬到現在的寺院所在地。偶然遇到白鹿，於是開創了道場。一天，空中忽然降下五十三尊佛像和一條錫杖，夾雜著青鳧，紛紛落下，堆積起來有一尺高。禪師全部收集起來，鑄造成三百多尊聖像。禪師將要圓寂時，自己在槦溪源頭，選擇了一處塔基，前面的溪水潺潺流動。禪師說這水聲喧鬧。

【English Translation】 English version: Fu Zai wrote the inscription. The two inscriptions contain very detailed descriptions of his life and origins. Zhang Wujin found the inscriptions of the two pagodas and showed them to everyone, saying: 'I once suspected that Deshan (a person's name) and Dongshan (a person's name) both came from Shitou's (a person's name) lineage, so why are their methods of handling life and death different when they lower their hands (referring to applying methods)? Now, using the inscriptions of Qiu and Fu to verify this, it becomes completely clear.'

The year of Jichou (the fourth year of Yuanhe)

In May, the imperial court ordered the relevant departments to cast a gold seal and additionally bestow the title of 'National Teacher' upon the Qingliang National Teacher Chengguan (a person's name), making him the 'Sangtong National Teacher' (a monastic official title) in charge of Buddhist affairs. Prime Minister Quan Deyi (a person's name) wrote 'A Record of the Seated Meditation of the Grass-Clothed Chan Master,' which roughly says: 'In Nanyue of Xinzhou, there is a place for seated meditation, and the Chan Master is there. The Chan Master has lived there for thirty years, and the locals call him 'Grass-Clothed.' His feet do not touch the ground, his mouth does not taste flavors, he is unaffected by cold and heat, and he only has a rope bed. His body and wisdom are both pure and undefiled. Sometimes, one can hear his gentle words. Regardless of how far or near one enters his realm, or how high or low one's faculties are, it is like rain nourishing all things, or wind blowing through the sky. Stepping through his doorway, one can gain enlightenment. If one does not understand the profound mechanisms in the boundless, and exhaust the source of true reality, then the attacks of the four seasons will come from the outside, and all kinds of diseases will arise from within. The ancients spoke of abandoning external things, separating from the crowd, and standing alone; the Chan Master is like this. Alas, worldly people are moved by external things, and their minds are transferred by external things, then benefits and harms arise, and good and bad fortune appear. They are bound and fettered, lost and unable to return. The perfect person returns to stillness in movement, and restores nature in emotion; the differences between longevity and short life, benevolence and meanness, all arise from this. This is probably just a worldly saying. Compared to the Chan Master's Way, it is as insignificant as weeds on a ladder.' (This collection) Dadu (a person's name), the Dharma successor of Daohong (a person's name), the first generation founder of Bailu Monastery in Min County, Fuzhou, led his disciples into the Rongxi Mountains this year. The local elders brought food to support them, so they requested them to move to the current monastery site. They happened to encounter a white deer, so they founded the monastery. One day, fifty-three Buddha statues and a staff suddenly descended from the sky, mixed with green teals, falling one after another, piling up to a foot high. The Chan Master collected them all and cast more than three hundred sacred images. When the Chan Master was about to pass away, he himself chose a pagoda site at the source of Rongxi, where the stream in front flowed gurglingly. The Chan Master said that the sound of the water was noisy.

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吾之定。荷錫溯流。振之數下。澗流當隨錫聲。而滲沽流。可余百步。別為泉眼涌出。其澗遂涸。以長慶壬寅十二月二日趺化(長樂集)。

庚寅(五年)

帝問國師澄觀曰。華嚴所詮。何謂法界。奏曰。法界者。眾生身心之本體也。從本以來。虛明廣大。唯一真境而已。無有形貌。而森羅大千。無有邊際。而含容萬有。昭昭於心目之間。而相不可睹。晃晃於色塵之內。而理不可分。非徹法之慧目離念之明智。不能見自心如此之靈通也。故世尊初成正覺。嘆曰。奇哉一切眾生。具有如來智慧德相。但以妄想執著。而不證得。於是稱法界性。說華嚴經。全以真空簡情。事理融攝。周遍凝寂。帝一聽玄談。廓然自得○三月敕諫議孟簡。補闕蕭俯于醴泉寺。監護譯經潤文(舊史本紀)○廬山西林水閣院齊朗律師。法化大行。初自洪州。升龍興寺。至頭陀。總一十四會。承羯么者。數盈萬計。考工員外郎李公渤。中書舍人白公居易。嘗視郡事。得之精微。每至道場。膜拜起敬云(廬山記)。

辛卯(六年)

龐居士自元和初。方寓襄陽。棲止嵓竇(今鹿門南二十里有居士嵓)。時太守于公頔尤加慕異。乃伺良便。躬就謁之。一面周旋。如宿善友。既深契于情分。亦無間于往來。及居士將入滅。令女靈

【現代漢語翻譯】 現代漢語譯本：我的禪定之處。我拄著錫杖逆流而上。搖動錫杖多次。山澗的流水應當隨著錫杖的聲音，而逐漸乾涸。大約走了一百步，另外有泉眼涌出，而原來的山澗就乾涸了。在長慶壬寅年十二月二日圓寂（出自《長樂集》）。

庚寅（五年）

皇帝問國師澄觀（人名，唐代高僧）說：『《華嚴經》所詮釋的，什麼是法界？』澄觀回答說：『法界，是眾生身心的本體。從根本上來說，虛空澄明而廣大，唯一真實的境界而已。沒有具體的形狀和樣貌，卻包含了森羅萬象的大千世界；沒有邊際，卻能容納萬有。在心目之間明明朗朗，卻無法看到它的具體形象；在色塵之內光明顯耀，卻無法將它的道理分割開來。如果不是徹悟佛法的慧眼，遠離妄念的明智，就不能見到自己的心如此靈通。』所以世尊最初成就正覺時，感嘆道：『奇妙啊，一切眾生，都具有如來的智慧德相，只是因為妄想執著，而不能證得。』於是宣稱法界之性，宣說《華嚴經》，完全用真空來簡化情識，事和理相互融合，周遍而凝定寂靜。皇帝一聽這玄妙的談論，頓時廓然開悟。三月，皇帝敕令諫議大夫孟簡、補闕蕭俯在醴泉寺，監督保護翻譯佛經，並潤飾文字（出自《舊唐書·本紀》）。廬山西林水閣院的齊朗律師，他的佛法教化非常盛行。最初從洪州開始，升到龍興寺，直到頭陀，總共十四次法會。接受羯磨（佛教儀式）的人，數量超過萬人。考工員外郎李公渤、中書舍人白居易，曾經視察郡里的事務，深得其中的精微之處，每次到達道場，都恭敬地跪拜，表達敬意（出自《廬山記》）。

辛卯（六年）

龐居士從元和初年開始，住在襄陽，棲身於山崖洞穴（現在鹿門山南二十里處有居士巖）。當時太守于頔（人名）特別仰慕他的不凡。於是尋找合適的時機，親自去拜訪他。一見面就非常投緣，如同多年的老朋友。彼此情分深厚，往來沒有隔閡。等到龐居士將要入滅時，讓女兒靈

【English Translation】 English version: My place of meditation. I拄著(zhǔ zhe, leaning on) my錫杖(xī zhàng, a Buddhist monk's staff) against the current. Shaking it several times, the stream should gradually dry up following the sound of the staff. After about a hundred steps, another spring would emerge, and the original stream would dry up. I passed away on the second day of the twelfth month of the壬寅(rén yín) year of the長慶(cháng qìng) era (from 'Chang Le Ji').

庚寅(gēng yín) (Year 5)

The Emperor asked the National Teacher澄觀(Chéng Guān, a famous Tang Dynasty monk): 'What is the法界(fǎ jiè, the Dharmadhatu, the realm of reality) as explained in the Avatamsaka Sutra?'澄觀(Chéng Guān) replied: 'The法界(fǎ jiè) is the essence of sentient beings' body and mind. From the beginning, it is vast and clear, only a single true realm. It has no form or appearance, yet it contains the myriad phenomena of the great universe; it has no boundaries, yet it encompasses all things. It is clearly apparent between the eyes and mind, yet its appearance cannot be seen; it shines brightly within the realm of sense objects, yet its principle cannot be separated. Without the wisdom eye that thoroughly understands the Dharma and the clear intelligence that is free from thoughts, one cannot see one's own mind as being so spiritually enlightened.' Therefore, when the世尊(Shì Zūn, the World-Honored One, referring to the Buddha) first attained 正覺(zhèng jué, perfect enlightenment), he exclaimed: 'How wonderful, all sentient beings possess the wisdom and virtuous characteristics of the如來(Rú lái, the Tathagata, thus come one), but they cannot realize it because of their deluded thoughts and attachments.' Therefore, he proclaimed the nature of the法界(fǎ jiè) and expounded the Avatamsaka Sutra, using emptiness to simplify emotions, integrating phenomena and principle, and achieving complete and serene stillness. Upon hearing this profound discourse, the Emperor was enlightened. In the third month, the Emperor ordered the諫議大夫(jiàn yì dài fū, remonstrating official)孟簡(Mèng Jiǎn) and the補闕(bǔ quē, advising official)蕭俯(Xiāo Fǔ) to supervise and protect the translation of Buddhist scriptures and refine the writing at醴泉寺(Lǐ Quán Sì, Li Quan Temple) (from 'Old Book of Tang, Annals'). The lawyer齊朗(Qí Lǎng) of the水閣院(Shuǐ Gé Yuàn, Water Pavilion Courtyard) of Lushan西林(Xī Lín, West Forest) Temple, his Dharma teachings were very popular. Starting from洪州(Hóng Zhōu), he ascended to龍興寺(Lóng Xīng Sì, Longxing Temple), and then to頭陀(Tóu Tuó, ascetic practice), holding a total of fourteen Dharma assemblies. The number of people receiving羯磨(jié mó, Karma, Buddhist rituals) exceeded ten thousand. The考工員外郎(kǎo gōng yuán wài láng, official in charge of engineering)李公渤(Lǐ Gōng Bó) and the中書舍人(zhōng shū shě rén, drafter of imperial edicts)白居易(Bái Jū Yì) once inspected the affairs of the prefecture and deeply understood its essence. Every time they arrived at the道場(dào chǎng, the place of practice), they respectfully prostrated themselves to express their reverence (from 'Lushan Ji').

辛卯(xīn mǎo) (Year 6)

Since the beginning of the元和(Yuán Hé) era,居士(Jū Shì, layman)龐(Páng) lived in襄陽(Xiāng Yáng), residing in mountain caves (now there is a居士巖(Jū Shì Yán, Layman Pang's Rock) twenty miles south of鹿門山(Lù Mén Shān, Deer Gate Mountain)). At that time, the太守(tài shǒu, prefect)于頔(Yú Dí) particularly admired his extraordinary qualities. Therefore, he sought a suitable opportunity to visit him in person. Upon meeting, they were very congenial, like old friends for many years. Their relationship was deep, and their interactions were without barriers. When居士(Jū Shì)龐(Páng) was about to enter涅槃(niè pán, Nirvana), he instructed his daughter靈(Líng)

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照視日。及中即報。照遽報曰。日已中而有蝕。士出觀。照即登座。合掌而逝。士笑曰。我女鋒捷。於是更延七日。大守于公聞之。乃往問安。居士曰。但願空諸所有。謹勿實諸所。無好住世間。猶如影響。言訖。枕公膝而逝。妻聞之曰。這兩個愚癡。不報而去。其男斸畬。母往告曰。老漢與靈照去也。男遂按鋤笑曰嗄。亦立而化。母曰。汝更愚癡。既為焚燒畢。乃遍別鄉閭歸隱。自後不知其所。

壬辰(七年)

柳子厚制南嶽彌陀和尚碑。其詞略曰。代宗時。法照國師言。其師南嶽長老有異德。天子南向而禮焉。度其道不可徴。乃名其居。曰般若道場。用尊其位。洎德宗申詔褒立。是為彌陀寺。人從而化者以萬計。公為僧五十六年。壽九十一(柳文)○是歲永州修凈土院成。柳子厚為記。略曰。中州之西數萬里。有國曰身毒。釋迦如來示現之地。彼佛言。西方過十萬億佛土有世界。曰極樂。佛號阿彌陀。其國無三毒八難。眾寶以為飾。其人無十纏九惱。群聖以為友。有能誠心大愿。歸心是土者。茍念力具足。則生彼國。永出三界。得不退轉。其言無所欺也。晉時廬山遠法師。作唸佛三昧詠大勸於時。其後天臺顗大師。著釋凈土十疑論。宏宣其教。迷者賴焉。蓋其留異跡而去者甚眾。刺史李承晊等。立凈

【現代漢語翻譯】 現代漢語譯本： 靈照（Ling Zhao，人名）說：『看太陽。』到了正午就報告。靈照立刻報告說：『太陽已經到正中了，但是有日蝕。』丈夫出去觀看。靈照就登上座位，合掌而去世。丈夫笑著說：『我的女兒真敏捷。』於是又延遲了七天才去世。太守于公（Yu Gong，人名）聽說了這件事，就前去問候。居士說：『只希望空掉所有，謹慎地不要填滿所有。不要貪戀住在這個世間，就像是影子和回聲一樣。』說完，枕著于公的膝蓋去世。妻子聽說了這件事說：『這兩個人真愚蠢，不報答就走了。』他們的兒子正在田里鋤地，母親前去告訴他說：『老頭子和靈照走了。』兒子於是按著鋤頭笑著說『嗄』，也站著化去。母親說：『你更愚蠢。』給他們焚燒完畢后，就遍別鄉里，歸隱山林。自此以後，不知道她去了哪裡。

壬辰（壬辰年）

柳子厚（Liu Zihou，人名，即柳宗元）撰寫了《南嶽彌陀和尚碑》。碑文大略是說：代宗（皇帝名）時期，法照國師（Fazhao Guoshi，僧人名）說，他的老師南嶽長老（Nanyue Zhanglao，僧人名）有奇異的德行，皇帝向南朝拜他。考察他的道行卻無法考證，於是命名他居住的地方為般若道場（Bore Daocheng，佛教場所名），用以尊崇他的地位。等到德宗（皇帝名）再次下詔褒獎建立，這就是彌陀寺（Mitu Si，寺廟名）。人們跟從他而受到教化的人數以萬計。于公做了五十六年的僧人，享年九十一歲。（柳文）○這一年，永州（Yongzhou，地名）修建凈土院（Jingtu Yuan，佛教場所名）完成。柳子厚為此作記，大略是說：中州（Zhongzhou，地名，指中原地區）的西邊幾萬里，有個國家叫做身毒（Shendu，古印度）。釋迦如來（Shijia Rulai，佛教創始人）示現的地方。那裡的佛說：西方經過十萬億佛土有個世界，叫做極樂（Jile，佛教概念，指阿彌陀佛的凈土）。佛號阿彌陀（Amituo，佛教概念，阿彌陀佛）。那個國家沒有三毒（貪嗔癡）八難（佛教概念，指沒有機會聽聞佛法的八種情況），用各種珍寶作為裝飾。那裡的人沒有十纏（佛教概念，煩惱的十種形式）九惱（佛教概念，九種煩惱），各種聖賢作為朋友。有能夠以真誠的心和大愿，歸心於這個凈土的人，如果唸佛的力量具足，就能往生到那個國家，永遠脫離三界（佛教概念，欲界、色界、無色界），得到不退轉（佛教概念，修行達到一定程度后不再退步）。他的話沒有欺騙。晉朝（朝代名）時廬山遠法師（Lushan Yuanfashi，僧人名），作《唸佛三昧詠》大力勸導當時的人。其後天臺顗大師（Tiantai Dashi，僧人名），著《釋凈土十疑論》，弘揚宣講他的教義，迷惑的人依賴他。大概是留下奇異事蹟而去世的人很多。刺史李承晊（Li Chengzhi，人名）等，建立凈土院。

【English Translation】 English version: Ling Zhao (person's name) said, 'Look at the sun.' When it reached noon, report it. Ling Zhao immediately reported, 'The sun is at its zenith, but there is an eclipse.' Her husband went out to observe. Ling Zhao then ascended to her seat, put her palms together, and passed away. Her husband laughed and said, 'My daughter is truly quick-witted.' Thereupon, he delayed his own passing for seven more days. The prefect Yu Gong (person's name) heard of this and went to inquire. The layman said, 'Only wish to empty all that is possessed, and cautiously do not fill all that is empty. Do not be fond of dwelling in this world, like shadows and echoes.' Having spoken, he rested his head on Yu Gong's lap and passed away. His wife, upon hearing this, said, 'These two are truly foolish, leaving without repaying.' Their son was tilling the field, and his mother went to tell him, 'The old man and Ling Zhao have departed.' The son then pressed on the hoe, laughed 'Ah,' and also stood and transformed. His mother said, 'You are even more foolish.' After cremating them, she bid farewell to the village and went into seclusion. From then on, her whereabouts were unknown.

Ren Chen (year)

Liu Zihou (person's name, also known as Liu Zongyuan) composed the 'Stele for the Nanyue Amitabha Monk.' The inscription roughly states: During the time of Emperor Daizong, National Teacher Fazhao (monk's name) said that his teacher, Elder Nanyue (monk's name), possessed extraordinary virtue, and the emperor faced south to pay homage to him. Investigating his path, it could not be verified, so he named his residence the Prajna Dharma Assembly (Buddhist place name), to honor his position. When Emperor Dezong again issued an edict to commend and establish it, this became the Amitabha Temple (temple name). The number of people who followed him and were taught was in the tens of thousands. Yu Gong served as a monk for fifty-six years and lived to be ninety-one years old. (Liu's writings) ○ This year, the Pure Land Monastery (Buddhist place name) in Yongzhou (place name) was completed. Liu Zihou wrote a record for it, roughly stating: Tens of thousands of miles west of Zhongzhou (place name, referring to the Central Plains), there is a country called Shendu (ancient India). The place where Shakyamuni Buddha (founder of Buddhism) manifested. The Buddha there said: Westward, passing through hundreds of thousands of millions of Buddha lands, there is a world called Sukhavati (Buddhist concept, referring to Amitabha Buddha's Pure Land). The Buddha is named Amitabha (Buddhist concept, Amitabha Buddha). That country has no three poisons (greed, hatred, delusion) or eight difficulties (Buddhist concept, referring to eight situations where there is no opportunity to hear the Dharma), and is adorned with various treasures. The people there have no ten entanglements (Buddhist concept, ten forms of affliction) or nine vexations (Buddhist concept, nine vexations), and various sages are their friends. Those who can sincerely and with great vows dedicate their hearts to this Pure Land, if their power of mindfulness is sufficient, can be reborn in that country, forever escape the Three Realms (Buddhist concept, the Desire Realm, the Form Realm, and the Formless Realm), and attain non-retrogression (Buddhist concept, reaching a certain level of practice and no longer regressing). His words are not deceptive. During the Jin Dynasty (dynasty name), Master Yuan of Lushan (monk's name) composed the 'Samadhi Hymn of Mindfulness of the Buddha,' greatly exhorting the people of that time. Later, Great Master Tiantai Zhiyi (monk's name) wrote the 'Ten Doubts about the Pure Land,' widely propagating his teachings, and the confused relied on him. It is said that many left behind extraordinary deeds and passed away. The prefect Li Chengzhi (person's name) and others established the Pure Land Monastery.

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土堂于龍興寺之西。巽上人復葺茲宇。以開後學。有信士圖為佛像。法相甚具。今刺史馮公作大門。以表其位。余遂周環廊廡。繢大士像。繒蓋幢幡以成就之。嗚呼有能求無生之生者。知舟筏之存乎是。遂以天臺十疑論。書于城宇。使觀者起信焉(柳集)。

癸巳(八年)

法師智𧦬。悟解絕倫。然寡徒侶。偶有耆宿。閱𧦬著述。乃曰。汝識至高。頗符佛意。今寡徒眾。蓋缺人緣耳。佛猶不能度無緣。況初心者乎。可辦食佈施飛走。卻後二十年。當自有眾。𧦬如其教。炊米散郊外。感群烏大集搏飯而去。𧦬祝曰。食吾飯者。愿為法侶。后二十年。𧦬往鄴城開講。座下有眾千餘人。果皆少年比丘○是歲道樹禪師示寂。初結茆壽州三峰。有怪化現百端。或現佛菩薩天仙等形。或放光出響。凡十年方滅跡。師曰。野人作無限伎倆。眩惑於人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。由是遠近欽服。所謂見怪不怪。其怪自敗云。

甲午(九年)

正月百丈懷海禪師示寂。春秋九十五。謚大智禪師。師丱歲離塵。三學該煉。依附馬祖。與西堂藏同入室。時馬祖之門。會學千百。二大士為角立焉。及祖沒。師往新吳百丈山。玄徒輻湊。師雖﨟高。凡作息必與眾同均。嘗謂一日不作。則一日不食

【現代漢語翻譯】 現代漢語譯本： 土堂位於龍興寺的西邊。巽上人重新修繕了這個地方，爲了開啟後來的學人。有信徒繪製佛像，佛像的法相非常完備。現在刺史馮公建造大門，來表彰這個地方。我於是環繞四周建造廊廡，繪製大士像，用繒蓋和幢幡來完成這件事。唉！有能夠尋求『無生之生』的人，就知道舟筏的存在就在這裡。於是把《天臺十疑論》書寫在城墻上，使觀看的人產生信仰。（柳宗元文集） 癸巳年（八年） 法師智顗（人名），領悟理解超凡脫俗。然而很少有同伴。偶爾有位年長的隱士，閱讀了智顗的著作，就說：『你的見識非常高明，很符合佛的旨意。現在缺少徒弟，大概是缺少人緣罷了。佛尚且不能度化沒有緣分的人，更何況是初學者呢？你可以準備食物佈施給飛禽走獸，過二十年後，自然會有很多弟子。』智顗按照他教導的去做，煮米飯撒在郊外，感動了許多烏鴉聚集爭搶米飯而去。智顗祝願說：『吃了我的飯的人，希望成為我的法侶。』後來二十年，智顗前往鄴城開講，座下有一千多人。果然都是年輕的比丘。這一年道樹禪師圓寂。當初在壽州三峰結廬，有妖怪變化顯現各種各樣的東西，有時顯現佛、菩薩、天仙等形象，有時放出光芒發出響聲，持續了十年才消失。禪師說：『妖怪使出各種各樣的伎倆，迷惑人。我只要不看也不聽。他的伎倆有窮盡，我的不看也不聽是無窮盡的。』因此遠近的人都欽佩信服。這就是所謂的『見怪不怪，其怪自敗』。 甲午年（九年） 正月，百丈懷海禪師圓寂，享年九十五歲，謚號大智禪師。禪師從小就遠離塵世，精通三學，依附馬祖（人名）。與西堂藏（人名）一同進入內室。當時馬祖門下，聚集了成千上百的學人，這兩位大士是其中的佼佼者。等到馬祖圓寂后，禪師前往新吳百丈山，來學習的人像車輪的輻條一樣聚集。禪師雖然年齡大，但凡是作息都一定和大家一樣。曾經說過一天不勞動，就一天不吃飯。

【English Translation】 English version: The Tu Hall is located west of the Longxing Temple. The monk Xun renovated this place again to enlighten later learners. A believer commissioned a Buddha statue, the Dharma appearance of which was very complete. Now, the Prefect Feng built a grand gate to honor this place. So, I built corridors and verandas around it, painted the image of the Bodhisattva, and used silk canopies and banners to complete it. Alas! Those who can seek the 'birth of no-birth' will know that the existence of the boat is here. Therefore, the 'Tiantai Ten Doubts' was written on the city wall to inspire faith in the viewers. (Collected Works of Liu Zongyuan) Gui Si Year (Year 8) The Dharma Master Zhiyi (name of a person) had extraordinary understanding and insight. However, he had few companions. Occasionally, an elderly hermit read Zhiyi's writings and said, 'Your knowledge is very profound and conforms to the Buddha's intention. The reason you lack disciples is probably because you lack affinity with people. Even the Buddha cannot save those without affinity, let alone beginners? You can prepare food and give alms to birds and beasts. After twenty years, you will naturally have many disciples.' Zhiyi did as he was taught, cooking rice and scattering it in the suburbs, which moved many crows to gather and snatch the rice away. Zhiyi prayed, 'Those who eat my rice, may they become my Dharma companions.' Twenty years later, Zhiyi went to Yecheng to give lectures, and there were more than a thousand people sitting below. Indeed, they were all young monks. In this year, Zen Master Daoshu passed away. Initially, he built a hut at the Three Peaks of Shouzhou, where monsters transformed and manifested in various ways, sometimes appearing as Buddhas, Bodhisattvas, and celestial beings, and sometimes emitting light and making sounds, which lasted for ten years before disappearing. The Zen Master said, 'The monsters use all kinds of tricks to confuse people. I just need not see or hear. His tricks are finite, and my not seeing or hearing is infinite.' Therefore, people far and near admired and believed in him. This is the so-called 'If you are not surprised by strange things, the strange things will defeat themselves.' Jia Wu Year (Year 9) In the first month, Zen Master Baizhang Huaihai passed away at the age of ninety-five, with the posthumous title of Great Wisdom Zen Master. The Zen Master left the world at a young age, was proficient in the Three Studies, and attached himself to Mazu (name of a person). He entered the inner chamber with Xitangzang (name of a person). At that time, thousands of learners gathered under Mazu's door, and these two great scholars were outstanding among them. After Mazu passed away, the Zen Master went to Baizhang Mountain in Xinwu, and those who came to learn gathered like the spokes of a wheel. Although the Zen Master was old, he always worked and rested with everyone. He once said that if he did not work for a day, he would not eat for a day.

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。僧問。如何是大乘頓悟法門。師曰。心地若空。慧日自現。若垢凈心盡。處於生死。其心自在。畢竟不與虛幻塵勞蘊界和合。迥然無寄。去留無礙。若能一生。心如木石相似。不為五欲八風之所漂溺。即生死因斷。去住自由。僧問。如何得自由去。師曰。如今得即得。對五欲八風。情無取捨。垢凈俱亡。如日月在空。不緣而照。亦如香象渡河。截流而過。此又天堂地獄所不能攝也。師每說法竟。大眾下堂。乃召大眾回首。師云。是什麼。師以禪宗自少室至曹溪。多居律寺說法。乃創立禪居。凡具道眼有德者。曰長老。學眾無高下。併入僧堂。置十務寮舍。每用主領一人營眾事。其後叢林日盛。當代宗師從而廣之。今所謂禪苑清規者備矣○是月柳子厚作南嶽大明律師碑。略曰。儒以禮立仁義。無之則壞。佛以律持定慧。去之則喪。是以離禮于仁義者。不可與言儒。異律于定慧者。不可與言佛。達是道者。惟大明師。凡浮圖之道衰。其徒必小律而去經。大明恐焉。於是究戒律。而大法以立。通經教而奧義以修。凡衣服器用。動有師法。言語行止。皆為物軌○北山法師神清示寂。清著北山錄。行於世。

乙未(十年)

南海經略馬總。以曹溪六祖未有謚。請于朝。帝賜謚曰大鑒。塔曰靈照。總乃命柳子厚撰碑

【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是大乘頓悟法門？』 師父說：『心地如果空明，智慧之光自然顯現。如果污垢和清凈的念頭都消失了，身處生死輪迴之中，心也能自在無礙。畢竟不會與虛幻的塵勞、五蘊和十二入（蘊界）相混合，完全獨立，沒有任何依傍，來去都沒有阻礙。如果能一生都像木頭和石頭一樣，不被五欲和八風所迷惑和淹沒，那麼生死的根源就會斷絕，來去就能夠自由。』 僧人問：『如何才能獲得自由自在的境界？』 師父說：『當下獲得就是獲得。面對五欲和八風，心中沒有取捨，污垢和清凈都消失了，就像太陽和月亮在空中，不依賴任何事物而照耀；也像香象（指大象，佛教中常用來比喻菩薩）渡河，截斷水流而過。這樣的人，天堂和地獄都無法束縛。』 師父每次說法完畢，大眾下堂后，就叫大眾回頭。師父問：『這是什麼？』 師父從少室山到曹溪，以禪宗的身份，大多居住在律寺說法，於是創立了禪居。凡是具有道眼和德行的人，被稱為長老。學眾無論地位高低，都進入僧堂。設定十個事務部門，每個部門用一人主管，負責處理各種事務。此後，叢林日益興盛，當代的宗師們從而加以推廣，現在所說的禪苑清規就完備了。 這個月，柳宗元（柳子厚）撰寫了《南嶽大明律師碑》。碑文大略是說：儒家以禮來確立仁義，沒有禮，仁義就會崩潰；佛家以律來保持定慧，失去律，定慧就會喪失。因此，離開禮而談仁義的人，不可以與他談儒；違背戒律而談定慧的人，不可以與他談佛。通達這個道理的人，只有大明律師。凡是佛教衰落的時候，他的弟子必定輕視戒律而拋棄經典。大明律師對此感到擔憂，於是深入研究戒律，大法因此得以確立；通曉經教，奧妙的義理因此得以修明。凡是衣服器用，一舉一動都有師法；言語行為，都成為人們的規範。 北山法師神清圓寂。神清著有《北山錄》，流傳於世。

乙未年（十年）

南海經略使馬總，因為曹溪六祖（惠能）沒有謚號，向朝廷請求。皇帝賜謚號為『大鑒』，塔名為『靈照』。馬總於是命令柳宗元撰寫碑文。

【English Translation】 English version: A monk asked: 'What is the Sudden Enlightenment Dharma Gate of the Mahayana?' The Master said: 'If the mind-ground is empty, the sun of wisdom will naturally appear. If defilement and pure thoughts are both exhausted, being in the midst of birth and death, the mind is free and unhindered. After all, it will not be mixed with illusory dust, labor, the five skandhas (aggregates), and the twelve entrances (ayatana/spheres). It is completely independent, without any reliance, and there is no obstruction in going or staying. If one can be like wood and stone throughout one's life, not being seduced and drowned by the five desires and eight winds, then the cause of birth and death will be cut off, and one will be free to go or stay.' The monk asked: 'How can one attain the state of free and unhindered liberation?' The Master said: 'Attaining it now is attaining it. Facing the five desires and eight winds, there is no taking or rejecting in the mind. Defilement and purity both disappear, like the sun and moon in the sky, shining without relying on anything; also like a fragrant elephant (referring to an elephant, often used as a metaphor for a Bodhisattva in Buddhism) crossing a river, cutting off the flow and passing through. Such a person cannot be confined by either heaven or hell.' Every time the Master finished speaking the Dharma, after the assembly left the hall, he would call the assembly to turn their heads back. The Master would ask: 'What is this?' The Master, from Shaoshi Mountain to Caoxi, mostly resided in Vinaya monasteries as a Chan (Zen) master, and thus established Chan residences. All those with the eye of the Dao and virtue were called Elders. Regardless of their status, all students entered the Sangha hall. Ten administrative departments were established, each with one person in charge, responsible for handling various affairs. Thereafter, the monasteries became increasingly prosperous, and contemporary masters promoted them, so the so-called Pure Rules of the Chan Monastery are now complete. In this month, Liu Zongyuan (Liu Zihou) wrote the 'Stele for Lawyer Daming of Nanyue'. The inscription roughly says: Confucianism establishes benevolence and righteousness through ritual; without ritual, benevolence and righteousness will collapse. Buddhism maintains samadhi and wisdom through discipline; without discipline, samadhi and wisdom will be lost. Therefore, those who talk about benevolence and righteousness apart from ritual cannot be talked to about Confucianism; those who talk about samadhi and wisdom in violation of the precepts cannot be talked to about Buddhism. Those who understand this principle are only Lawyer Daming. Whenever Buddhism declines, his disciples will inevitably despise the precepts and abandon the scriptures. Lawyer Daming was worried about this, so he deeply studied the precepts, and the Great Dharma was thus established; he understood the scriptures, and the profound meanings were thus cultivated. All clothing and utensils, every move has a teacher's method; words and deeds all become the norms for people. Dharma Master Shenqing of Beishan passed away peacefully. Shenqing wrote the 'Beishan Record', which is circulated in the world.

Year Yiwei (10th year)

Ma Zong, the Pacification Commissioner of the South Sea, requested the court because the Sixth Patriarch of Caoxi (Huineng) did not have a posthumous title. The emperor bestowed the posthumous title 'Dajian' and the pagoda name 'Lingzhao'. Ma Zong then ordered Liu Zongyuan to write the inscription.

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。其詞略曰。自有生物。則好鬥奪相賊。喪其本實。悖乖謠流。莫返于初。孔子無大位沒。以余言持世。更楊墨黃老。益雜其術分裂。而浮圖說后出。推離還源合。所謂生而靜者。梁氏好作有為。達磨譏之。空術益顯。六傳大鑒。其道以無為為有。以空侗為實。以廣大不蕩為歸。其教人始以性善。終以性善。不假耘鋤。本其靜矣(柳文)○異僧惠昭示寂于武陵。年二百九十○會通禪師。初姓吳。名元卿。為供奉官。一日對帝曰。臣幼不食葷。志願從釋。浹旬乃詔許。尋母患歸鄉。謁鳥窠。愿授僧相。窠曰。今時為僧。鮮有精苦者。行多浮濫。通曰。本凈非琢磨。元明不隨照。窠曰。汝若了凈智妙圓體自空寂。即真出家。元卿三請。窠乃與披剃具戒。法號會通。忽辭往諸方學佛法。窠曰。佛法此間亦有少□。于身上拈起布毛吹之。通遂悟玄旨。時號布毛侍者(五燈)。

丙申(十一年)

鄧隱峰之五臺。道由淮右。屬吳元濟阻兵蔡州。與官軍戰。師曰。吾當少解其患。乃振錫空中。飛身而過。兩軍仰觀嘆異。鬥心頓息。以是官軍得成其功焉○撫州景雲寺律師上弘示寂。白居易制碑。略曰。師主法二十年。得度者萬五千餘人。銘曰。佛滅度后。薝蔔香衰。孰反是香。景雲大師。景雲之生。中興毗尼。景雲之滅

【現代漢語翻譯】 現代漢語譯本： 它的內容大略是說：自從有了生物，就喜歡爭鬥搶奪互相殘害，喪失了原本的真實，違背常理，謠言四處流傳，沒有辦法返回到最初的狀態。孔子沒有獲得大的官位就去世了，用他的言論來維持世道，改變了楊朱、墨翟和黃老學說，更加混雜了他們的學說，導致分裂。而浮屠（Buddha，佛教）的學說後來出現，推崇離開本源迴歸本源，與本源合一，這就是所謂的『生來就安靜』。梁武帝喜歡有所作為，達磨（Bodhidharma，菩提達摩）譏諷他，空宗的學說更加顯明。經過六代傳到大鑒慧能（Dajian Huineng，六祖慧能），他的道以無為作為有為，以空虛作為實在，以廣大而不放蕩作為歸宿。他的教導人們開始時認為人性本善，最終也認為人性本善，不需要耕耘鋤草，原本就是安靜的。（柳宗元文） 異僧惠昭在武陵圓寂，享年二百九十歲。 會通禪師，最初姓吳，名元卿，擔任供奉官。一天，他對皇帝說：『我從小就不吃葷，志願出家為僧。』過了十天，皇帝才下詔允許。不久，因為母親生病，他回到家鄉，拜訪鳥窠禪師，希望禪師授予他僧人的相貌。鳥窠禪師說：『現在當和尚，很少有精進刻苦的人，行為大多浮誇氾濫。』會通說：『本性清凈不需要雕琢，原本光明不會隨著照耀而改變。』鳥窠禪師說：『你如果明白了清凈智慧的微妙圓滿，本體自然空寂，那就是真正的出家。』元卿三次請求，鳥窠禪師才為他剃度，授予具足戒，法號會通。忽然，會通辭別鳥窠禪師，前往各地學習佛法。鳥窠禪師說：『佛法這裡也有一些。』禪師從身上拈起一根布毛，吹了吹。會通於是領悟了玄妙的旨意，當時號稱布毛侍者。（《五燈會元》） 丙申年（十一年） 鄧隱峰前往五臺山，路過淮右，正趕上吳元濟在蔡州起兵叛亂，與官軍交戰。鄧隱峰禪師說：『我應當稍微解除他們的禍患。』於是振動錫杖在空中，飛身而過。兩軍仰頭觀看，驚歎奇異，爭鬥之心立刻停止。因此官軍得以成功平定叛亂。 撫州景雲寺律師上弘圓寂，白居易為他撰寫碑文，大略是說：律師主持佛法二十年，得到度化的人有一萬五千多人。銘文說：佛陀滅度后，薝蔔花的香味衰退。誰能恢復這種香味？是景雲大師。景雲大師的出生，中興了毗尼（Vinaya，戒律）。景雲大師的圓寂。

【English Translation】 English version: Its content roughly states: Since there are living beings, they like to fight, plunder, and harm each other, losing their original truthfulness, violating common sense, and rumors spread everywhere, with no way to return to the original state. Confucius died without obtaining a high position, using his words to maintain the world, changing the doctrines of Yang Zhu, Mo Di, and Huang-Lao, further mixing their theories, leading to division. And the teachings of the Buddha (Futu) appeared later, advocating leaving the origin and returning to the origin, uniting with the origin, which is the so-called 'born quiet'. Emperor Wu of Liang liked to be proactive, Bodhidharma (Damo) ridiculed him, and the doctrine of emptiness became more prominent. After six generations, it was passed down to Dajian Huineng (the Sixth Patriarch), his Dao takes non-action as action, takes emptiness as reality, and takes vastness without licentiousness as the destination. His teachings begin by believing that human nature is inherently good, and end by believing that human nature is inherently good, without the need for cultivation, it is originally quiet. (Liu Zongyuan's writing) The extraordinary monk Huizhao passed away in Wuling at the age of two hundred and ninety. Chan Master Huitong, originally surnamed Wu, named Yuanqing, served as a court official. One day, he said to the emperor: 'Since I was young, I have not eaten meat, and I aspire to become a monk.' After ten days, the emperor issued an edict allowing it. Soon, because his mother was ill, he returned to his hometown and visited Zen Master Niaoke, hoping that the Zen master would grant him the appearance of a monk. Zen Master Niaoke said: 'Now when becoming a monk, there are few who are diligent and hardworking, and most of their actions are frivolous and excessive.' Huitong said: 'The original nature is pure and does not need carving, and the original brightness does not change with illumination.' Zen Master Niaoke said: 'If you understand the subtle perfection of pure wisdom, the essence will naturally be empty and silent, that is true renunciation.' Yuanqing requested three times, and Zen Master Niaoke shaved his head, granted him the complete precepts, and gave him the Dharma name Huitong. Suddenly, Huitong bid farewell to Zen Master Niaoke and went to various places to study Buddhism. Zen Master Niaoke said: 'There is also some Buddhism here.' The Zen master picked up a piece of cloth fluff from his body and blew it. Huitong then understood the profound meaning and was known as the Cloth Fluff Attendant at that time. (Wudeng Huiyuan) In the year of Bingshen (eleventh year) Deng Yinfeng went to Mount Wutai, passing through Huaiyou, just in time for Wu Yuanji to rebel in Caizhou, fighting with the government army. Chan Master Deng Yinfeng said: 'I should slightly relieve their suffering.' So he shook his tin staff in the air and flew over. The two armies looked up and marveled at the strangeness, and the fighting spirit stopped immediately. Therefore, the government army was able to successfully quell the rebellion. Lawyer Shanghong of Jingyun Temple in Fuzhou passed away, and Bai Juyi wrote an epitaph for him, roughly saying: The lawyer presided over the Dharma for twenty years, and more than fifteen thousand people were saved. The inscription says: After the Buddha passed away, the fragrance of the Champak flower declined. Who can restore this fragrance? It is Master Jingyun. The birth of Master Jingyun revived the Vinaya (discipline). The passing of Master Jingyun.

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。法將疇依。昔景雲來。入室者歸。今景雲去。入室者悲(云云白集)。○歸宗智常禪師。目有重瞳。遂用藥手按摩。久而目眥俱赤。世號拭眼歸宗。江州刺史李渤問。芥子納須彌。莫妄談否。師云。人傳史君讀萬卷書是否。曰然。師曰。自頂至踵如椰子大。萬卷向甚處著。渤俯首而已。師沒。有贊其像曰。知見一何高。拭眼避天位。回觀洗耳人。千古未為愧○章敬寺柏巖禪師示寂。敕葬[灞-雨+襾]陵。謚曰大覺傳燈紀師。十二年二月晦日入滅。敕謚大徹。相國權德輿制碑。略曰。師諱懷惲。弟子智朗智操等。師嘗著師資傳一編。論次諸祖。最為詳實。宰官大臣皆尊信之○東巽法師。赴叔父連中丞之請。柳子厚贈序。謂有得於師之道。又孟常州鄭中書。皆以師友命之○高僧靈徹示寂。文集二十卷。尚書劉禹錫制序(通論)○柳宗元為柳州刺史。州有大云寺。久焚。宗元復之。又自為記。

丁酉(十二年)

岳州無姓和尚。名法釰。居楞伽峰。不越閫者五十祀。是年示寂。柳子厚為碑(柳文)○馬郎婦欲化陜右。乃之其所。人見其姿貌風韻。欲求為眷。曰我亦欲有歸。但一夕能誦普門品者則事之。至明誦徹者二十輩。婦曰。女子一身。豈配汝等。可誦金剛。至旦通者猶十數。婦更授法華七軸。約三日通

【現代漢語翻譯】 現代漢語譯本 法將（精通佛法的僧人）依靠什麼？過去景雲（祥瑞之云，比喻高僧大德）來時，入門弟子都歸附；如今景雲離去，入門弟子都悲傷（云云白集）。 歸宗智常禪師，天生雙瞳，於是用藥物手術矯正，時間久了眼眶都變紅，世人稱他為『拭眼歸宗』。江州刺史李渤問：『芥子（芥菜籽，比喻極小之物）能容納須彌山（佛教中的聖山），這難道不是胡說八道嗎？』禪師說：『人們都說史君（對李渤的尊稱）讀過萬卷書，是這樣嗎？』李渤回答：『是的。』禪師說：『從頭頂到腳後跟，像椰子那麼大，萬卷書放在哪裡呢？』李渤聽后低頭不語。禪師圓寂后，有人讚頌他的畫像說：『見解是何等高超，拭眼是爲了避開天上的位置。回頭看看那些洗耳（指許由洗耳的故事，比喻不慕名利）的人，千百年來也不覺得慚愧。』 章敬寺柏巖禪師圓寂，皇帝下令安葬在[灞-雨+襾]陵，謚號為『大覺傳燈紀師』。十二年二月最後一天圓寂，皇帝追諡為『大徹』。宰相權德輿撰寫碑文，大略寫道：『禪師法名懷惲，弟子有智朗、智操等。禪師曾經撰寫《師資傳》一書，論述歷代祖師，最為詳細確實。』宰官大臣都非常尊敬信任他。 東巽法師應叔父連中丞的邀請前往，柳宗元贈送序言，認為自己從法師那裡有所得。孟常州、鄭中書都以師友之禮對待他。 高僧靈徹圓寂，留下文集二十卷，尚書劉禹錫為之作序（通論）。 柳宗元擔任柳州刺史時，柳州有座大云寺，已經焚燬很久了，柳宗元將其修復，並且親自撰寫了記文。 丁酉（十二年） 岳州有位無姓和尚，名叫法釰（佛教用語，指智慧之劍），居住在楞伽峰（山名），五十年沒有離開寺門。這年圓寂，柳宗元為他撰寫碑文（柳文）。馬郎婦（觀音菩薩的化身）想要教化陜右（陜西一帶），於是前往那裡。人們看到她姿容美麗，風韻動人，都想娶她為妻。馬郎婦說：『我也想有個歸宿，但誰能在一夜之間背誦《普門品》的，我就嫁給他。』到天亮時，能背誦的人有二十個。馬郎婦說：『我一個女子，怎麼能配得上你們這麼多人呢？可以背誦《金剛經》，到天亮時，能背誦的人還有十幾個。』馬郎婦又教授《法華經》七卷，約定三天內背誦。

【English Translation】 English version What does a Dharma General (a monk proficient in Buddhist teachings) rely on? In the past, when Jingyun (auspicious clouds, a metaphor for eminent monks) came, the initiated disciples all returned; now that Jingyun has departed, the initiated disciples are all saddened (from Yunyun Baiji). Chan Master Guizong Zhichang was born with double pupils, so he underwent medical surgery to correct them. Over time, his eye sockets turned red, and people called him 'Wiping-Eyes Guizong'. Li Bo, the Prefect of Jiangzhou, asked: 'The mustard seed (a mustard seed, a metaphor for something extremely small) can contain Mount Sumeru (the sacred mountain in Buddhism), isn't that nonsense?' The Chan Master said: 'People say that Historian Li (a respectful term for Li Bo) has read ten thousand books, is that so?' Li Bo replied: 'Yes.' The Chan Master said: 'From the top of your head to the soles of your feet, you are the size of a coconut. Where are the ten thousand books stored?' Li Bo lowered his head and said nothing. After the Chan Master passed away, someone praised his portrait, saying: 'How lofty is his understanding, wiping his eyes to avoid the heavenly position. Looking back at those who washed their ears (referring to the story of Xu You washing his ears, a metaphor for not being greedy for fame and wealth), they are not ashamed even after thousands of years.' Chan Master Baiyan of Zhangjing Temple passed away, and the emperor ordered him to be buried in [灞-雨+襾] Mausoleum, with the posthumous title 'Greatly Enlightened Lamp-Transmitting Disciplinarian'. He passed away on the last day of the second month of the twelfth year, and the emperor posthumously honored him as 'Greatly Thorough'. Chancellor Quan Deyu wrote the epitaph, which roughly stated: 'The Chan Master's Dharma name was Huaiyun, and his disciples included Zhilang and Zhicao. The Chan Master once wrote a book called 'Biographies of Teachers and Disciples', discussing the ancestral masters of past generations, which was the most detailed and accurate.' The high officials and ministers all respected and trusted him. Dharma Master Dongxun went to the invitation of his uncle, Vice Minister Lian, and Liu Zongyuan presented a preface, believing that he had gained something from the Dharma Master. Meng Changzhou and Zheng Zhongshu both treated him with the courtesy of teachers and friends. The eminent monk Lingche passed away, leaving behind a collection of twenty volumes, for which the Minister Liu Yuxi wrote a preface (general discussion). When Liu Zongyuan served as the Prefect of Liuzhou, there was a Dayun Temple in Liuzhou that had been burned down for a long time. Liu Zongyuan restored it and personally wrote a record of it. Dingyou (Twelfth Year) There was a monk without a surname in Yuezhou, named Fa Jian (Buddhist term, referring to the sword of wisdom), who lived on Lengjia Peak (mountain name) and had not left the temple gate for fifty years. He passed away this year, and Liu Zongyuan wrote an epitaph for him (Liu Wen). The Maiden Ma (an incarnation of Avalokiteśvara) wanted to teach and transform Shanxi (the area around Shaanxi), so she went there. People saw her beautiful appearance and charming demeanor, and they all wanted to marry her. The Maiden Ma said: 'I also want to have a home, but whoever can recite the 'Universal Gate Chapter' overnight, I will marry him.' By dawn, there were twenty people who could recite it. The Maiden Ma said: 'How can I, a woman, be worthy of so many of you? You can recite the 'Diamond Sutra', and by dawn, there were still a dozen people who could recite it.' The Maiden Ma then taught the seven volumes of the 'Lotus Sutra', agreeing to recite them within three days.

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。至期獨馬氏通。婦令具禮成姻。馬氏具禮迎之。婦曰。適體中不佳。俟少安相見。客未散而婦死。已而壞爛。遂葬之。數日有老僧。仗錫來詣馬氏。問所由。馬氏引至葬所。僧以錫撥開。見尸已化。唯金鎖子骨在焉。僧以骨挑錫上。謂眾曰。此聖者憫汝等障重。故垂方便化汝。宜思善因。免墮苦海。忽飛空而去。自此陜右奉佛者眾(泉州粲和尚嘗贊曰。豐姿窈窕鬢欹斜。賺盡郎君念法華。一把骨頭挑去後。不知明月落誰家)。

戊戌(十三年)

正月鵝湖大義禪師示寂。謚曰慧覺○三月五泄靈默禪師。焚香端坐。告眾畢。奄然順化○是年禪師元浩示寂。浩弘臺教。翰林梁肅請撰涅槃經疏。浩感異夢。即述之。議者以浩疏。比王輔嗣易。而與清涼華嚴疏抗衡焉。

己亥(十四年)

鳳翔法雲寺有護國真身塔。塔內有釋迦文佛指骨一節。其法三十年一開。開則歲稔人泰。至是年正月。帝遣中使杜英奇。押宮人三十。持香華。迎入大內。帝御安福門迎拜。留禁中供養三日。五色光現。百僚皆賀。帝大悅。乃歷送諸寺。具釋部威儀。及太常長安萬年音樂旌幡鼓吹。騰沓系路。王公士庶奔走膜拜。瞻奉舍施。唯恐弗及。有然香臂頂供養者。有竭產充施者。刑部侍郎韓愈上表切諫。以為佛者夷狄之一法

【現代漢語翻譯】 現代漢語譯本：到了約定的日子，只有馬氏一人前往。女子讓家人備好禮儀，完成婚禮。馬氏備好禮儀迎娶她。女子說：『我身體不適，等稍微好些再相見。』客人還沒散去，女子就去世了，不久屍體腐爛，於是安葬了她。幾天後，一位老和尚拄著錫杖來到馬氏家，詢問緣由。馬氏領他到埋葬的地方。和尚用錫杖撥開墳墓，看見屍體已經化盡，只剩下金鎖子骨。和尚用錫杖挑起骨頭，對眾人說：『這位聖者憐憫你們業障深重，所以顯現方便之法來教化你們，應該思考行善的因果，以免墮入苦海。』說完忽然飛向空中離去。從此，陜右地區信奉佛教的人很多（泉州粲和尚曾經讚歎說：『豐姿窈窕鬢髮傾斜，迷得郎君一心念誦《法華經》。一把骨頭挑去之後，不知明月將照在誰家。』）。

戊戌年（十三年）

正月，鵝湖大義禪師圓寂（示寂：僧人去世的婉稱），謚號為慧覺。三月，五泄靈默禪師焚香端坐，向眾人告別完畢，安詳圓寂（順化：佛教指順應自然規律而逝去）。這一年，禪師元浩圓寂。元浩弘揚天臺宗的教義，翰林學士梁肅請他撰寫《涅槃經疏》（涅槃經疏：解釋《涅槃經》的著作）。元浩感應到奇異的夢境，於是就撰寫了此書。評論的人認為元浩的疏解，可以與王弼的《易經》註解相比，並且可以與清涼澄觀的《華嚴經疏》相抗衡。

己亥年（十四年）

鳳翔府法雲寺有一座護國真身塔，塔內有一節釋迦文佛（Sakyamuni Buddha）的指骨。按照慣例，每三十年開啟一次，開啟之年就會五穀豐登，人民安樂。到了這一年正月，皇帝派遣中使杜英奇，帶領三十名宮女，帶著香和鮮花，迎請佛指骨進入大內（皇宮）。皇帝在安福門親自迎接跪拜，留在宮中供養了三天，期間出現五色光芒，百官都前來祝賀。皇帝非常高興，於是依次送到各個寺廟供奉，具備佛教儀仗，以及太常寺的長安萬年樂的音樂，旌旗鼓樂，連綿不斷地排列在道路上。王公貴族和平民百姓奔走膜拜，爭相供奉佈施，唯恐落後。有人燃香燒臂頂來供養，有人傾盡家產來佈施。刑部侍郎韓愈上表極力勸諫，認為佛教是夷狄（對古代中國周邊少數民族的稱呼，這裡指外來）的一種文化。

【English Translation】 English version: When the appointed day arrived, only Ma's family went. The woman instructed her family to prepare the proper rituals and complete the marriage. Ma's family prepared the rituals to welcome her. The woman said, 'I am not feeling well. I will see you when I feel a little better.' Before the guests had dispersed, the woman died, and soon her body decayed, so they buried her. Several days later, an old monk, carrying a staff, came to Ma's house and asked about the reason. Ma's family led him to the burial place. The monk used his staff to open the grave and saw that the corpse had completely decomposed, leaving only golden lock bones. The monk lifted the bones onto his staff and said to the crowd, 'This sage pities your heavy karmic obstacles, so she manifested a convenient method to teach you. You should contemplate the causes and effects of good deeds, so as not to fall into the sea of suffering.' Suddenly, he flew into the air and departed. From then on, many people in the Shanxi area believed in Buddhism (Zen Master Can of Quanzhou once praised: 'Her graceful figure and tilted hair captivated the gentlemen to recite the Lotus Sutra. After the bones were lifted away, I wonder whose home the bright moon will shine upon').

The year wuxu (the thirteenth year)

In the first month, Zen Master Dayi of Ehu passed away ( shiji: a polite term for the death of a monk), and was posthumously named Huijue. In the third month, Zen Master Lingmo of Wuxie burned incense and sat upright. After bidding farewell to the crowd, he peacefully passed away (shunhua: in Buddhism, refers to passing away in accordance with natural laws). In this year, Zen Master Yuanhao passed away. Yuanhao promoted the teachings of the Tiantai school. The Hanlin scholar Liang Su requested him to write a commentary on the Nirvana Sutra (Nirvana Sutra shu: a commentary explaining the Nirvana Sutra). Yuanhao sensed a strange dream, so he wrote this book. Commentators believed that Yuanhao's commentary could be compared to Wang Bi's commentary on the Book of Changes, and could rival Qingliang Chengguan's commentary on the Avatamsaka Sutra.

The year jihai (the fourteenth year)

In Fayun Temple of Fengxiang Prefecture, there was a Protecting the Nation True Body Pagoda, inside which was a section of Sakyamuni Buddha's (Sakyamuni Buddha) finger bone. According to custom, it was opened once every thirty years, and the year it was opened would bring abundant harvests and peace to the people. In the first month of this year, the emperor sent the eunuch Du Yingqi, leading thirty palace women, carrying incense and flowers, to welcome the Buddha's finger bone into the imperial palace. The emperor personally greeted and prostrated himself at Anfu Gate, and kept it in the palace for three days, during which five-colored lights appeared, and all the officials came to congratulate him. The emperor was very pleased, so he sent it to various temples for worship, with Buddhist ceremonial guards, as well as the music of Chang'an Wanniange from the Taichang Temple, banners and drums, continuously arranged on the road. Princes, nobles, and common people rushed to prostrate themselves, competing to make offerings and donations, fearing to be left behind. Some burned incense and burned their arms and heads as offerings, and some exhausted their family wealth to make donations. Han Yu, the Vice Minister of the Ministry of Justice, submitted a memorial strongly advising against it, believing that Buddhism was a culture of the barbarians (a term for the minority ethnic groups surrounding ancient China, here referring to foreign).

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耳。自黃帝至文武。皆享壽考。百姓安樂。是時未有佛也。漢明帝時。始有佛法。其後亂亡相繼。運祚不長。佛不能福。事可知矣。乞以此骨投諸水火。絕後代之惑。上得表大怒。持示宰相。將抵以死。裴度崔群為言。愈言雖狂。發於忠懇。宜寬容以開言路。戚里諸王舊臣。皆為愈哀請。遂貶潮州刺史(古賢有詩詠韓曰。紛紛易盡百年身。舉正何人識道真。力去陳言夸末俗。可憐無補廢精神。出王荊公文集)○愈到郡之初。以表哀謝。勸帝東封太山。久而無報。鬱鬱不樂。因聞郡有大顛禪師。道德名重。以書三招。而大顛至(三書甚加禮敬。見公全集)○顛之言論超勝。留數十日。或入定數日方起。愈甚敬焉。因祀神海。上登靈山。復造師之廬。嘗問大顛。春秋多少。師提起數珠示之。愈不會。次日再至寺。門首見僧。舉前話。僧扣齒。公入寺問師。師即三扣。公云。佛法一般。師乃打僧出院。公一日問云。弟子軍(州)事繁省要何。乞師一句。大顛良久不顧。公罔措時。三平為侍者。乃敲禪床一下。顛云作么。平云。先以定動。后以智拔。公乃拜謝三平云。和尚門風高峻。愈卻于侍者處。得個入路。又大顛嘗問愈曰。子之貌郁然。似有不懌。何也。對曰。愈之用於朝。享祿厚矣。一旦以忠言不用。竄逐八千里。播越

【現代漢語翻譯】 現代漢語譯本 耳朵。從黃帝到周文王、周武王，他們都享高壽，百姓安居樂業。那時還沒有佛教。漢明帝時期，才開始有佛法傳入。但那之後，國家動亂衰亡相繼發生，國運不長久。可見，佛並不能帶來福祉。我請求將這些佛骨投入水中或火中燒燬，斷絕後世的迷惑。皇帝看了奏章勃然大怒，拿給宰相看，要處死韓愈。裴度、崔群為韓愈求情，說韓愈雖然言辭狂妄，但出於忠心懇切，應該寬容以廣開言路。皇親國戚、老臣也都為韓愈哀求，於是皇帝將韓愈貶為潮州刺史（古代賢人有詩讚頌韓愈說：『紛紛擾擾容易過完一生，有誰能真正認識到真理？竭力去除陳腐的言論來誇耀浮誇的世俗，可嘆無助於挽救衰敗的精神。』出自王安石文集）。 韓愈到潮州上任之初，上表謝罪，勸皇帝到泰山舉行封禪大典，但很久沒有得到迴應，心中鬱鬱不樂。後來聽說潮州有位大顛禪師（Dadian Chanshi），道德高尚，名聲很大，於是三次寫信邀請他，大顛禪師才來（三次寫信都非常恭敬，見韓愈全集）。 大顛禪師的言論超凡脫俗，韓愈留他住了幾十天，大顛禪師有時入定數日才出定。韓愈非常敬佩他，於是祭祀海神，登上靈山，又去拜訪大顛禪師的住所。韓愈曾問大顛禪師：『年齡多大了？』大顛禪師提起念珠給他看，韓愈不明白。第二天，韓愈再次來到寺廟，在門口遇到僧人，提起之前的話。僧人敲了敲牙齒。韓愈進入寺廟問大顛禪師，大顛禪師就敲了三下。韓愈說：『佛法原來如此。』大顛禪師就打了那個僧人，把他趕出寺院。韓愈有一天問道：『弟子我軍（州）務繁忙，想用最簡潔的語言概括，請禪師賜教一句。』大顛禪師沉默良久，不理睬他。當時三平（Sanping）禪師擔任侍者，就敲了一下禪床。大顛禪師問：『做什麼？』三平禪師說：『先用定力使之動，後用智慧拔除。』韓愈於是拜謝三平禪師說：『和尚的門風高峻，我卻從侍者這裡得到了入門的途徑。』大顛禪師曾經問韓愈說：『你的臉色憂鬱，好像有什麼不高興的事情，為什麼呢？』韓愈回答說：『我被朝廷重用，享受著豐厚的俸祿。一旦因為忠言不被採納，被貶謫到八千里之外，四處漂泊。

【English Translation】 English version Ears. From the Yellow Emperor to King Wen and King Wu of Zhou, all enjoyed longevity, and the people lived in peace and happiness. At that time, there was no Buddhism. It was during the reign of Emperor Ming of Han that Buddhism began to be introduced. After that, turmoil and decline followed one after another, and the national fortune was not long-lasting. It can be seen that Buddha cannot bring blessings. I request that these Buddha bones be thrown into water or burned in fire to cut off the confusion of future generations. The emperor was furious when he saw the memorial, showed it to the prime minister, and wanted to execute Han Yu. Pei Du and Cui Qun pleaded for Han Yu, saying that although Han Yu's words were arrogant, they came from loyalty and sincerity, and should be tolerated to broaden the channels of speech. Royal relatives, old ministers also pleaded for Han Yu, so the emperor demoted Han Yu to the prefect of Chaozhou (Ancient sages have poems praising Han Yu: 'The hustle and bustle easily passes a lifetime, who can truly recognize the truth? Striving to remove stale words to boast of the flashy customs, it is a pity that it is of no help to save the declining spirit.' From Wang Anshi's anthology). When Han Yu first arrived in Chaozhou, he submitted a memorial to apologize and advised the emperor to hold the Fengshan (Fengshan) ceremony at Mount Tai, but he did not receive a response for a long time, and he was depressed. Later, he heard that there was a Chan Master Dadian (Dadian Chanshi) in Chaozhou, who was of high moral character and great reputation, so he wrote to invite him three times, and Chan Master Dadian came (The three letters were very respectful, see Han Yu's complete works). Chan Master Dadian's words were extraordinary and refined, and Han Yu kept him for dozens of days. Chan Master Dadian sometimes entered Samadhi (Samadhi) for several days before emerging. Han Yu admired him very much, so he worshiped the sea god, climbed Ling Mountain, and visited Chan Master Dadian's residence. Han Yu once asked Chan Master Dadian: 'How old are you?' Chan Master Dadian raised the rosary to show him, but Han Yu did not understand. The next day, Han Yu came to the temple again and met a monk at the door, mentioning the previous words. The monk knocked on his teeth. Han Yu entered the temple and asked Chan Master Dadian, and Chan Master Dadian knocked three times. Han Yu said: 'So that's what Buddhism is.' Chan Master Dadian then beat the monk and drove him out of the temple. One day, Han Yu asked: 'I, your disciple, am busy with military (prefecture) affairs and want to summarize it in the most concise language. Please give me a sentence, Master.' Chan Master Dadian was silent for a long time and ignored him. At that time, Chan Master Sanping (Sanping Chanshi) was serving as an attendant, so he knocked on the Zen bed. Chan Master Dadian asked: 'What are you doing?' Chan Master Sanping said: 'First use Samadhi to make it move, then use wisdom to remove it.' Han Yu then bowed to Chan Master Sanping and said: 'The abbot's style is lofty, but I have found a way in from the attendant.' Chan Master Dadian once asked Han Yu: 'Your face is gloomy, as if something is unhappy, why?' Han Yu replied: 'I am valued by the court and enjoy a generous salary. Once, because my loyal words were not adopted, I was demoted to eight thousand miles away, wandering around.'

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嶺海。喪吾女孥。毒霧瘴氣日夕發作。今黜于無人之地。其生詎可保乎。愈之來也。道出廣陵。廟而禱之。幸蒙其力。而卒以無恙。以主上有中興之功。已奏章道之。使東巡太山。奏功皇天倘有意於此。則庶幾召愈。述作功德。而薦之郊廟焉。愈早夜待之而未至。冀萬一于速歸。愈安能有懌乎。顛曰。子直言于朝也。忠於君而不顧其身耶。抑尚顧其身而強言之。以狥名耶。言用則獲忠直之名享報。言之利不用。而逐事之必至。何介介於胸中哉。茍患乎逐。則盍勿言而已。吾聞之。為人臣者。不擇地而安。不量勢而行。今子遇逐而不懌。趍時而求狥。殆非人臣之正也。且子之死生禍福。豈不懸諸天乎。子姑自內修而外任命可也。彼廣陵其能福汝耶。主上以奸臣負國。而討之不暇。僅能克平。而瘡痍未瘳。方此之際。而子又欲封禪告功。以騷動天下。而屬意在乎己之慾歸。子奚忍於是耶。且夫以窮自亂。而祭其鬼。是不知命也。動天下而不顧。以便己。是不知仁也。強言以示忠。遇困而抑鬱。是不知義也。以亂為治。而告皇天。是不知禮也。而子何以為之。且子之遭黜也。所言何事乎。愈曰。主上迎佛骨入大內。愈以佛者夷狄之法耳。三代無佛。而年祚永久。晉宋梁魏事佛。而不夭則亂。愈恐主上惑於此。是以不顧其身而

【現代漢語翻譯】 現代漢語譯本： 嶺南瘴癘之地，我失去了女兒和兒子，有毒的霧氣和瘴氣日夜發作，現在被貶謫到這無人居住的地方，我的生命怎麼能保全呢？我韓愈來這裡的時候，路過廣陵，在廟裡祈禱，幸好蒙受神靈的力量，最終才得以平安無事。因為皇上有中興的功績，我已經上奏章說明這件事，讓他東巡泰山，向皇天報告功績。如果皇天有意於此，那麼或許會召回我韓愈，讓我撰寫功德，並將此事薦于郊廟。我韓愈早晚都在等待，但至今未到。希望萬一能早日回去，我韓愈怎麼能高興得起來呢？ 顛和尚說：『你直接向朝廷進諫，是忠於君主而不顧自身嗎？還是仍然顧惜自身而勉強進諫，以求取名聲呢？如果你的言論被採納，就能獲得忠直的名聲並享受回報；如果你的言論不被採納，被貶逐的事情也一定會發生，何必如此耿耿於懷呢？如果害怕被貶逐，那麼何不乾脆不說話呢？我聽說，作為臣子，不選擇地方而安身，不衡量形勢而行動。現在你遇到貶逐就不高興，追逐時勢而求取名聲，恐怕不是作為臣子的正道吧。況且你的生死禍福，難道不是懸于天命嗎？你姑且從內心修養，而將外在的一切交付給天命就可以了。那廣陵的神靈難道能給你帶來幸福嗎？主上因為奸臣誤國，而討伐他們還來不及，僅僅能夠平定叛亂，而創傷尚未痊癒。在這個時候，你又想舉行封禪大典來報告功績，以此來騷動天下，而且心思都在自己想要回去的事情上，你又怎麼忍心這樣做呢？況且用困窘來自亂陣腳，而去祭祀鬼神，這是不懂得天命；擾動天下而不顧及，以便於自己，這是不懂得仁義；勉強進諫來顯示忠誠，遇到困境就抑鬱不樂，這是不懂得道義；把混亂當作太平，而告之於皇天，這是不懂得禮儀。你又憑什麼這樣做呢？況且你遭到貶黜，所說的是什麼事呢？』 韓愈說：『皇上迎接佛骨進入大內，我認為佛教是夷狄的法術罷了。夏商周三代沒有信奉佛教，而年祚永久；晉、宋、梁、魏信奉佛教，不是夭折就是發生禍亂。我擔心皇上被這些迷惑，因此不顧自身而進諫。』

【English Translation】 English version: 'Linghai is a land of pestilence. I have lost my daughters and sons. Poisonous mists and miasma arise day and night. Now I am banished to this uninhabited place. How can my life be preserved? When I, Han Yu, came here, I passed through Guangling and prayed at the temple. Fortunately, I received the power of the gods, and finally, I was able to be safe and sound. Because the Emperor has the merit of restoring the dynasty, I have already submitted a memorial explaining this matter, asking him to inspect Mount Tai in the east and report his achievements to the heavens. If Heaven intends to do so, then perhaps it will summon me, Han Yu, to write about his merits and recommend this matter to the suburban temples. I, Han Yu, have been waiting day and night, but it has not yet arrived. Hoping that I can return soon, how can I, Han Yu, be happy?' The monk Dian said, 'Do you speak directly to the court, being loyal to the ruler without regard for yourself? Or do you still care for yourself and reluctantly speak out, seeking fame? If your words are adopted, you will gain a reputation for loyalty and enjoy rewards; if your words are not adopted, the matter of being banished will inevitably occur. Why be so concerned about it? If you are afraid of being banished, then why not simply remain silent? I have heard that as a subject, one does not choose a place to settle down, nor does one measure the situation before acting. Now that you are unhappy with being banished, pursuing the times and seeking fame, I am afraid that this is not the proper way of being a subject. Moreover, are your life, death, fortune, and misfortune not suspended in fate? You should cultivate yourself internally and entrust everything external to fate. Can the gods of Guangling bring you happiness? The Emperor is busy punishing treacherous officials who have harmed the country, and he has barely been able to quell the rebellion, and the wounds have not yet healed. At this time, you want to hold the Fengshan ceremony to report your achievements, thereby disturbing the world, and your mind is focused on your own desire to return. How can you bear to do this? Moreover, using distress to disrupt oneself and worshiping ghosts and gods is not understanding fate; disturbing the world without regard for others, in order to benefit oneself, is not understanding benevolence; reluctantly speaking out to show loyalty, and being depressed when encountering difficulties, is not understanding righteousness; treating chaos as peace and reporting it to Heaven is not understanding propriety. What are you doing all this for? Moreover, what did you say that caused you to be banished?' Han Yu said, 'The Emperor welcomed the Buddha's bones into the palace. I believe that Buddhism is merely a barbarian practice. The Xia, Shang, and Zhou dynasties did not believe in Buddhism, and their years were long-lasting; the Jin, Song, Liang, and Wei dynasties believed in Buddhism, and they either died young or suffered disasters. I am worried that the Emperor will be deceived by these things, so I spoke out regardless of myself.'

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斥之。顛曰。若是則子言謬矣。且佛也者。覆天人之大器也。其道則妙萬物而為言。其言則儘性命之理。其教則舍惡而趨善。去偽而歸真。其視天下。猶父之於子也。而子毀之。是猶子而刃父也。吾聞善觀人者。觀其道之所存。而不較其所居之地。桀紂之君。跖蹺之臣。皆中國人也。然不可法者。以其無道也。舜生東夷。文王生西夷。由余生於戎。季札出於蠻。彼二聖二賢。豈可謂之夷狄而不法乎。今子不觀佛之道。而徒以為夷狄。何言之陋也。子以上古未有佛而不法耶。則孔孟生衰周。而蚩尤瞽叟生上古矣。豈可舍衰周聖賢。而法上古㐫頑哉。子以帝王之代未有佛而長壽耶。則書無逸曰。自時厥後。亦罔或克壽。或十年或四三年也。以漢陳之間人主夭且亂也。則漢明為一代之英主。梁武壽八十六。豈必皆夭且亂耶。愈曰。余謂佛者口不道先王之法言。而妄倡乎輪迴生死之說。身不踐仁義忠信之行。而詐造乎報應禍福之故。無君臣之義。無父子之親。賊先王之道。愈安得默而不斥之乎。顛曰。甚哉子之不達也。有人於此終日數十。而不知二五。則人必以為狂矣。子之終日言仁義忠信。而不知佛之言常樂我凈。誠無以異也。且子誦佛書。其疑與先王異者。可道之乎。曰。愈何暇讀彼之書。顛曰。子未嘗讀彼之書。則安知

【現代漢語翻譯】 現代漢語譯本 斥責他。顛和尚說：『如果這樣說，那麼你的話就錯了。況且佛（Buddha，覺悟者）是覆蓋天地的大器。他的道妙于萬物而為言，他的言論窮盡性命的道理，他的教誨是捨棄邪惡而趨向善良，去除虛偽而回歸真實。他看待天下，就像父親對待兒子一樣，而你卻詆譭他，這就像兒子用刀刃刺向父親。我聽說善於觀察人的人，觀察他所遵循的道，而不計較他所居住的地方。夏桀、商紂這樣的君王，盜跖、豎刁這樣的臣子，都是中國人，然而不能傚法他們，是因為他們沒有道。舜生於東夷，文王生於西夷，由余（Yu Yu，春秋時晉國人，后入秦）生於戎，季札（Ji Zha，春秋時吳國人，以賢德著稱）出於蠻。那兩位聖人、兩位賢人，難道可以因為他們是夷狄而不傚法嗎？現在你不觀察佛的道，而只是認為他是夷狄，這話多麼淺陋啊！你因為上古沒有佛就不傚法嗎？那麼孔子、孟子生於衰敗的周朝，而蚩尤、瞽叟（Gu Sou，舜的父親，傳說中的惡人）生於上古。難道可以捨棄衰周的聖賢，而去傚法上古的兇頑之人嗎？你因為帝王時代沒有佛就不能長壽嗎？那麼《尚書·無逸》篇說：『自那時以後，也沒有誰能夠長壽，有的十年，有的四三年。』以漢朝和陳朝之間的人主短命且動亂為例，那麼漢明帝（Emperor Ming of Han）是一代英明的君主，梁武帝（Emperor Wu of Liang）活到八十六歲，難道一定都短命且動亂嗎？』 韓愈說：『我認為佛不講先王的法言，而胡亂宣揚輪迴生死之說；自身不踐行仁義忠信的行為，而虛假地製造報應禍福的說法；沒有君臣的大義，沒有父子的親情；是殘害先王之道。我韓愈怎麼能沉默而不斥責他呢？』 顛和尚說：『你真是太不通達了！如果有人整天數數，卻不知道二五得十，那麼人們一定會認為他瘋了。你整天談論仁義忠信，卻不知道佛所說的常樂我凈，實在沒有什麼不同。況且你誦讀佛經，其中你懷疑與先王不同的地方，可以告訴我嗎？』韓愈說：『我哪裡有空閑讀那些書？』顛和尚說：『你沒有讀過那些書，那麼怎麼知道……』

【English Translation】 English version He rebuked him. The monk Dian said, 'If that's the case, then your words are wrong. Moreover, the Buddha (Buddha, the enlightened one) is a great vessel covering heaven and earth. His Dao is more wonderful than all things and becomes words, his words exhaust the principles of nature and life, and his teachings are to abandon evil and pursue good, to remove falsehood and return to truth. He looks at the world as a father treats his son, but you slander him, which is like a son stabbing his father with a blade. I have heard that those who are good at observing people observe the Dao they follow, and do not care about the place where they live. Kings like Jie of Xia and Zhou of Shang, and ministers like Zhi and Diaojiao, were all Chinese, but they cannot be emulated because they have no Dao. Shun was born in Dongyi, King Wen was born in Xiyi, Yu Yu (Yu Yu, a Jin person in the Spring and Autumn Period, later entered Qin) was born in Rong, and Ji Zha (Ji Zha, a Wu person in the Spring and Autumn Period, known for his virtue) came from Man. Can those two sages and two virtuous men be called barbarians and not be emulated? Now you do not observe the Buddha's Dao, but only think that he is a barbarian, how shallow are these words! Do you not follow the Buddha because there was no Buddha in ancient times? Then Confucius and Mencius were born in the declining Zhou Dynasty, while Chi You and Gu Sou (Gu Sou, Shun's father, a legendary villain) were born in ancient times. Can we abandon the sages and virtuous men of the declining Zhou and emulate the fierce and stubborn people of ancient times? Do you think that because there was no Buddha in the era of emperors, one cannot live long? Then the Book of Documents says: 'Since then, no one has been able to live long, some for ten years, some for forty-three years.' Taking the short-lived and turbulent rulers between the Han and Chen dynasties as an example, then Emperor Ming of Han was a wise monarch of a generation, and Emperor Wu of Liang lived to be eighty-six years old. Must they all be short-lived and turbulent?' Han Yu said, 'I think that the Buddha does not speak the legal words of the former kings, but recklessly promotes the theory of reincarnation and rebirth; he does not practice the behavior of benevolence, righteousness, loyalty, and trustworthiness, but falsely creates the saying of retribution, misfortune, and blessing; there is no righteousness between the ruler and the minister, and no affection between father and son; it is harming the Dao of the former kings. How can I, Han Yu, remain silent and not rebuke him?' The monk Dian said, 'You are really ignorant! If someone counts numbers all day long but does not know that two times five is ten, then people will think he is crazy. You talk about benevolence, righteousness, loyalty, and trustworthiness all day long, but you don't know the permanence, joy, self, and purity that the Buddha speaks of, which is really no different. Moreover, you recite Buddhist scriptures, and can you tell me what you suspect is different from the former kings?' Han Yu said, 'Where do I have time to read those books?' The monk Dian said, 'You have not read those books, so how do you know...'

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不談先王之法言耶。無乃以嘗讀孔子之書。而遂疑彼之非乎。抑聞人以為非。而遂非之乎。茍以嘗讀孔子之書。而疑彼之非。是舜犬也。聞人以為非而遂非之。是妾婦也。昔舜畜犬。犬所見者唯舜。一日堯過而吠之。非愛舜而惡堯。以所常見者舜。而未嘗見堯也。又聞女子之嫁也。母送之曰。往之汝家。必敬必戒。無違夫子。然則從人者。妾婦之事。安可從人之非。而不考其所以非之者乎。夫輪迴生死。非妄造也。此天地之至數。幽明之妙理也。以物理觀之。草木根荄槁而復生。則其往復又何怪焉。孔子曰。原始要終。故知死生之說。莊子曰。萬物出於機入于機。賈誼曰。化為異類兮。又何足患。此皆輪迴之說。不俟于佛而明也。焉得謂之妄乎。且子又以禍福報應為詐造。此尤足見子之非也。夫善惡之報。皆神理自然之應。易曰。積善有餘慶。積惡有餘殃。又曰。鬼神害盈而福謙。曾子曰。戒之戒之。出乎爾者。返乎爾者也。此皆報應之說也。唯佛能隱惻乎人之禍福。是以彰明較著。言其必至之理。使不自陷乎此耳。豈詐造哉。又言。佛無君臣之義父子之親。此固非子之所及也。事固有在方之內者。有在方之外者。方之內者。眾人所共守。方之外者。非天下之至神。莫之能及也。故聖人之為言也。有與眾人共守而言之

【現代漢語翻譯】 現代漢語譯本： 難道是不談論古代聖王的教誨嗎？莫非是因為曾經讀過孔子的書，就懷疑佛法的不是嗎？還是聽別人說佛法不對，就跟著否定它呢？如果因為讀過孔子的書就懷疑佛法，這就像舜的狗一樣。聽別人說不好就跟著否定，這是妾婦的行為。過去舜養了一條狗，狗所見到的只有舜。有一天堯經過，狗就向他吠叫。這並非是愛舜而厭惡堯，而是因為它常見到的是舜，而沒見過堯啊。又聽說女子出嫁的時候，母親送別時會說：『到了你婆家，一定要恭敬謹慎，不要違背丈夫。』由此看來，盲從他人是妾婦所做的事，怎麼可以不考察別人所否定的原因，就盲目跟從呢？ 輪迴生死，並非虛妄捏造的。這是天地間至高的規律，是幽冥中玄妙的道理。用物理的觀點來看，草木的根莖枯萎后還會復生，那麼生命的往復循環又有什麼奇怪的呢？孔子說：『探求事物的本源和歸宿，就能瞭解生死的問題。』莊子說：『萬物從機樞中產生，又回到機樞中去。』賈誼說：『變化成為不同的物類啊，又有什麼值得憂慮的呢？』這些都是關於輪迴的說法，不必等到佛法才明白。怎麼能說輪迴是虛妄的呢？ 而且您又認為禍福報應是虛假捏造的，這更加說明您的錯誤。善惡的報應，都是神理自然的反應。《易經》說：『積累善行，就會有多餘的福慶；積累惡行，就會有剩餘的災禍。』又說：『鬼神會降禍給驕盈的人，而賜福給謙虛的人。』曾子說：『要警惕啊，要警惕啊！從你那裡發出的，最終會回到你那裡。』這些都是關於報應的說法。只有佛才能洞察人們的禍福，所以才明白地揭示出來，說明其必然到來的道理，使人們不至於自陷其中。難道是虛假捏造嗎？ 您又說，佛法中沒有君臣的道義、父子的親情，這本來就不是您所能理解的。事情本來就有在常理之內的，也有在常理之外的。常理之內的，是眾人共同遵守的；常理之外的，不是天下最神聖的人，是無法達到的。所以聖人所說的話，有和眾人共同遵守的常理之內的，也有超出常理之外的。

【English Translation】 English version: Are you not discussing the teachings of the former wise kings? Is it perhaps because you have read the books of Confucius that you doubt the validity of Buddhism? Or is it that you have heard others say it is wrong and thus you reject it? If you doubt Buddhism because you have read the books of Confucius, you are like Shun's (a legendary Chinese ruler) dog. If you reject it because you have heard others say it is wrong, you are like a concubine. In the past, Shun kept a dog that only saw Shun. One day, Yao (another legendary ruler) passed by, and the dog barked at him. This was not because it loved Shun and hated Yao, but because it was familiar with Shun and had never seen Yao. Furthermore, it is said that when a woman marries, her mother sends her off, saying, 'Go to your husband's house, be respectful and cautious, and do not disobey your husband.' Thus, following others is the business of a concubine. How can one follow others' criticisms without examining the reasons for their criticisms? Reincarnation and rebirth are not fabricated. They are the ultimate laws of the universe, the subtle principles of the unseen world. From a physical perspective, the roots and stems of plants wither and then revive. So what is strange about the cycle of life? Confucius said, 'Investigate the origin and examine the end, and you will understand the theory of life and death.' Zhuangzi (a Daoist philosopher) said, 'All things come from the mechanism and enter into the mechanism.' Jia Yi (a Han Dynasty statesman) said, 'Transforming into different categories, what is there to worry about?' These are all discussions of reincarnation, which are clear without waiting for Buddhism. How can you call it fabricated? Moreover, you consider the retribution of fortune and misfortune to be a false creation. This further demonstrates your error. The retribution of good and evil is a natural response of divine principles. The I Ching (Book of Changes) says, 'Accumulating good deeds brings surplus blessings; accumulating evil deeds brings surplus calamities.' It also says, 'The spirits harm the arrogant and bless the humble.' Zengzi (a disciple of Confucius) said, 'Be cautious, be cautious! What comes out of you will return to you.' These are all discussions of retribution. Only the Buddha can perceive the hidden aspects of people's fortune and misfortune. Therefore, he reveals them clearly, explaining the principle of their inevitable arrival, so that people do not fall into them. Is this fabrication? You also say that Buddhism lacks the righteousness of ruler and subject, and the affection of father and son. This is certainly beyond your comprehension. There are matters within the realm of ordinary understanding, and there are matters beyond it. Matters within the realm are those that everyone commonly observes. Matters beyond the realm are those that only the most divine beings in the world can reach. Therefore, the words of the sages include both those that are commonly observed and those that are beyond ordinary understanding.

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者。有盡天下之至神而言之者。彼各有所當也。孔子之言道也。極之則無思無為。寂然不動。感而遂通。此非眾人所共守之言也。眾人而不思不為。則天下之理。幾乎息矣。佛與人臣言。必依于忠。與人子言。必依于孝。此眾人所共守之言也。及其言之至。則有至於無心。非唯無心也。則有至於無我。非唯無我也。則又至於無生。無生矣。則陰陽之序不能亂。而天地之數不能役也。則其于君臣父子。固有在矣。此豈可為單見淺聞者道哉。今吾告汝。以佛之理。蓋無方者也。無體者也。妙之又妙者也。其比則天也。有人於此終日譽天。而天不加榮。終日詬天。而天不加損。然則譽之詬之者。皆過也。夫自漢至於今。歷年如此其久也。天下事物。變革如此其多也。君臣士民如此其眾也。天地神明如此其不可誣也。而佛之說。乃行於中。無敢議而去之者。此必有以蔽天地而不恥。關百聖而不慚。妙理存乎其間。然後至此也。子盍深思之乎。今吾教汝。以學者必考乎道之遠者焉。道之遠則吾之志不能測者矣。則必親夫人之賢於我者。彼之賢於我者。以此為是矣。而我返見其非。則是我心有所未盡知者也。是故深思彼之所是。而力求之。則庶幾乎有所發也。今子屑屑於形器之內。奔走乎聲色利慾之間。少不如志。則憤郁悲躁。若

將不容其生。何以異於蚊虻爭穢壤于積藁之間哉。於是愈瞠目而不收。氣喪而不揚。返求其所答。茫然有若自失。逡巡謂大顛曰。言盡於此乎。顛曰。吾之所以告子者。蓋就子之所能而為之言。非至乎至者也。曰。愈也不肖。欲幸聞其至者。可乎。顛曰。誠爾心。盡爾性。窮物之理。極天之命。然後可聞也。爾去。吾不復言矣。愈趍而出(外傳)○八月帝與宰臣語次。因語及愈。有可憐者。而皇甫鏄。素薄愈為人。即奏曰。愈終疏狂。可且內移。帝納之。遂授袁州刺史。復造大顛之廬。施衣二襲而請別曰。愈也將去師矣。幸聞一言。卒以相愈。大顛曰。吾聞易信人者。必其守易改。易譽人者。必其謗易發。子聞吾言而易信之矣。庸知復聞異端。不復以我為非哉。遂不告。愈知其不可聞。乃去○至袁州。孟簡尚書。知愈與大顛游。以書抵愈。嘉其改迷信向。愈答書稱。大顛頗聰明。識道理。實能外形骸。以理自勝。不為事物侵亂。雖不盡解其語。要且自胸中無滯礙。因與之往還也○近世黃山谷謂。愈見大顛之後。文章理勝。而排佛之詞。亦少沮云(韓子外傳)○十月刺史柳宗元卒。宗元字子厚。嘗著送文暢上人序曰。昔之桑門。多與賢士夫游。晉宋以來。有道林道安遠法師休上人。其所與游。則謝安石王逸少習鑿齒謝靈

【現代漢語翻譯】 不容許他生存。這和蚊子、蒼蠅在堆積的稻草中爭奪骯髒的土壤有什麼區別呢？於是韓愈更加瞪大眼睛，不知所措，氣餒而精神不振。回頭尋找自己所問的問題的答案，卻茫然若失。猶豫地對大顛（Dadian，禪師名）說：『您的教誨就到此為止了嗎？』大顛說：『我告訴您的，是就您所能理解的程度而言的，並非是最高的真理。』韓愈說：『韓愈我不才，希望能有幸聽到那最高的真理，可以嗎？』大顛說：『真誠你的心，發揮你的本性，窮究事物的道理，探究天命的究竟，然後才可以聽聞。你走吧，我不會再說了。』韓愈快步退了出來。（《韓子外傳》） 八月，皇帝與宰相大臣們談話時，談到了韓愈，覺得他有些可憐。而皇甫镈（Huangfu Bo，人名）一向輕視韓愈的為人，就上奏說：『韓愈終究是疏狂之人，可以暫時調到內地。』皇帝採納了他的建議，於是授予韓愈袁州刺史的職位。韓愈再次來到大顛的住所，贈送了兩套衣服，並請求告別說：『韓愈我將要離開老師了，希望能聽到您的一句話，最終用來幫助我。』大顛說：『我聽說容易相信別人的人，必定是他的操守容易改變；容易讚美別人的人，必定是他的誹謗容易發生。您聽了我的話就輕易相信了，怎麼知道您再次聽到不同的言論，不會又認為我錯了呢？』於是沒有告訴他。韓愈知道無法從他那裡聽到什麼，就離開了。 到了袁州，孟簡（Meng Jian，人名）尚書，知道韓愈與大顛交往，寫信給韓愈，讚賞他改變了迷惑的信仰，走向正道。韓愈回信稱：『大顛頗為聰明，懂得道理，確實能夠超脫形骸，用理智戰勝自己，不被事物侵擾。雖然不能完全理解他的話，但總覺得心中沒有滯礙，因此與他交往。』 近代的黃山谷（Huang Shangu，人名）說：『韓愈見了顛之後，文章的道理更加透徹，而排斥佛教的言辭，也稍微減少了。』（《韓子外傳》） 十月，刺史柳宗元（Liu Zongyuan，人名）去世。柳宗元字子厚（Zihou，字），曾經寫過《送文暢上人序》，說：『從前的僧人，大多與賢士大夫交往。晉宋以來，有道林（Daolin，僧人法號）、道安（Daoan，僧人法號）、遠法師（Yuanfashi，僧人尊稱）、休上人（Xiushangren，僧人尊稱）。他們交往的對象，則是謝安石（Xie Anshi，人名）、王逸少（Wang Yishao，人名）、習鑿齒（Xi Zaochi，人名）、謝靈運（Xie Lingyun，人名）。』

【English Translation】 He will not be allowed to live. How is this different from mosquitoes and gadflies fighting for filthy soil among accumulated straw? Thereupon, Han Yu widened his eyes even more, at a loss, his spirit deflated and uninspired. Turning back to seek the answer to his question, he was utterly bewildered, as if he had lost himself. Hesitantly, he said to Dadian (大顛, a Chan master): 'Is your teaching limited to this?' Dadian said, 'What I have told you is based on what you are capable of understanding; it is not the ultimate truth.' Han Yu said, 'I, Han Yu, am unworthy, but I wish to be fortunate enough to hear the ultimate truth. Is that possible?' Dadian said, 'Make your heart sincere, fulfill your nature, exhaust the principles of things, and explore the limits of destiny. Only then can you hear it. Leave now; I will say no more.' Han Yu quickly withdrew. (From 'Hanzi Waizhuan') In August, while the emperor was talking with his ministers, he mentioned Han Yu and felt some pity for him. However, Huangfu Bo (皇甫鎛, a person's name), who had always looked down on Han Yu, immediately reported, 'Han Yu is ultimately a reckless and unrestrained person; he should be transferred inland for now.' The emperor accepted his suggestion and appointed Han Yu as the prefect of Yuanzhou. Han Yu visited Dadian's residence again, presented him with two sets of clothing, and asked to bid farewell, saying, 'I, Han Yu, am about to leave you, teacher. I hope to hear a word from you that will ultimately help me.' Dadian said, 'I have heard that those who easily believe others are sure to change their principles easily; those who easily praise others are sure to easily slander them. You have easily believed my words; how do you know that if you hear different opinions again, you will not think that I am wrong?' Therefore, he did not tell him anything. Han Yu knew that he could not hear anything from him, so he left. When he arrived in Yuanzhou, Minister Meng Jian (孟簡, a person's name), knowing that Han Yu was associating with Dadian, wrote a letter to Han Yu, praising him for changing his deluded beliefs and turning towards the right path. Han Yu replied in a letter, saying, 'Dadian is quite intelligent, understands principles, and is truly able to transcend physical form, overcoming himself with reason, and not being disturbed by things. Although I cannot fully understand his words, I always feel that there is no obstruction in my heart, so I associate with him.' In recent times, Huang Shangu (黃山谷, a person's name) said, 'After Han Yu met Dadian, the reasoning in his writings became more thorough, and his words of rejecting Buddhism also decreased slightly.' (From 'Hanzi Waizhuan') In October, Prefect Liu Zongyuan (柳宗元, a person's name) passed away. Liu Zongyuan, whose courtesy name was Zihou (字厚, a style name), once wrote the 'Preface to Sending Off the Monk Wenchang,' saying, 'In the past, many monks associated with virtuous scholars and officials. Since the Jin and Song dynasties, there have been the monks Daolin (道林, a monk's Dharma name), Daoan (道安, a monk's Dharma name), the Venerable Master Yuan (遠法師, an honorific for monks), and the Venerable Xiu (休上人, an honorific for monks). Those with whom they associated were Xie Anshi (謝安石, a person's name), Wang Yishao (王逸少, a person's name), Xi Zaochi (習鑿齒, a person's name), and Xie Lingyun (謝靈運, a person's name).'

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運鮑昭之徒。由是真乘法與儒典並用。而人知向方。如今釋文暢者。服道江表三十年。躡虛而西驅錫逾紀。秦人蒙利益眾。天官顧公。夏官韓公。廷尉鄭公。郎中楊公。有安石之德。逸少之高。鑿齒之才。皆厚于上人。而襲其道風(云云)○又永州送琛上人南遊序。大要嫉逃禪趣寂。而脫略方便○又送元皓師序。推原釋氏之道。本乎孝。皓師不違。且與儒合○又送方及師序。大要譏業文而昧已○又送玄舉上人序。大要誡切服而茍安。其辭略曰。佛之道大而多容。凡有志乎物外而恥制於世者。則思入焉。故有貌而不心。名而異行。其類不一。而皆童發毀服。以游於世。其孰能知之(柳集)。

庚子(十五年)

正月帝崩(穆宗即位)。

穆宗

辛丑(長慶元年)

三月盧龍節度使劉總。舉幽燕二十餘郡歸朝。總乞度為僧。詔可。賜僧衣。號大覺大師。署所居第。為報恩寺。

壬寅(二年)

是歲帝遣左街僧錄靈阜。赍詔起汾陽無業禪師赴闕。阜至。宣詔畢。稽首曰。主上此度恩旨不同。愿師起赴。業笑曰。貧道何德累煩人主。汝可先行。吾即往矣。遂沐浴淨髮。至中夜。告門人惠愔等曰。汝等見聞覺知之性。與太虛同壽。一切境界。本自空寂。迷者不了。即被境惑。一為境

【現代漢語翻譯】 現代漢語譯本：

他們沿用了鮑照一流的文風。因此，佛法真諦與儒家經典並行，人們也知道歸依正道。如今有位名叫釋文暢的人，在江南一帶信奉道教三十年，後來西行求法，雲遊十餘年。秦地的人民因此蒙受利益眾多。朝廷官員如天官顧公、夏官韓公、廷尉鄭公、郎中楊公，他們都具有王安石的美德、王羲之的高尚、庾亮的才華，都對文暢上人非常敬重，並且效仿他的道風（此處省略具體內容）

另外，柳宗元寫的《永州送琛上人南遊序》，主要表達了對那些逃避禪修、追求寂靜，卻忽略了方便法門的人的批評。

還有《送元皓師序》，推究佛家的道理，認為其根本在於孝道。元皓法師沒有違背孝道，並且與儒家思想相合。

還有《送方及師序》，主要批評那些專注于文章卻忽略自身修行的人。

還有《送玄舉上人序》，主要告誡那些只注重外在的服飾卻茍且偷安的人。文章大意是說：佛法廣大而包容，凡是有志於世俗之外，又恥于被世俗所束縛的人，就會想要進入佛門。所以有的人只是表面上信佛，內心卻並非如此，名義上是僧人，行為卻與僧人不同。這樣的人有很多，他們都剃髮毀壞衣飾，以此遊走於世間。又有誰能夠真正瞭解他們呢？（出自《柳宗元集》）。

庚子年（唐憲宗元和十五年）

正月，皇帝駕崩（唐穆宗即位）。

唐穆宗

辛丑年（唐穆宗長慶元年）

三月，盧龍節度使劉總，率領幽州、燕州等二十餘郡歸順朝廷。劉總請求出家為僧，皇帝下詔同意，賜予僧衣，賜號大覺大師，並將他居住的府邸改為報恩寺。

壬寅年（長慶二年）

這一年，皇帝派遣左街僧錄靈阜，帶著詔書去請汾陽無業禪師到京城。靈阜到達后，宣讀完詔書，叩頭說：『皇上這次的恩旨不同尋常，希望禪師能夠前往京城。』無業禪師笑著說：『貧僧有什麼德行，竟然勞煩皇上如此。你先回去吧，我隨後就到。』於是沐浴淨髮，到了半夜，告訴弟子惠愔等人說：『你們的見聞覺知之性，與太虛空同壽。一切境界，本來就是空寂的。迷惑的人不明白這個道理，就會被外境所迷惑，一旦被外境所迷惑』

【English Translation】 English version:

They followed the style of Bao Zhao and his followers. Consequently, the true essence of Buddhism and Confucian classics were used together, and people knew to turn towards the right path. Now, there is a person named Shi Wenchang (a monk's name), who practiced Taoism in the Jiangnan region for thirty years, and later traveled west seeking Dharma, wandering for more than a decade. The people of Qin (ancient state in China) benefited greatly from this. Court officials such as Tian Guan Gu Gong (Minister of Heaven, surname Gu), Xia Guan Han Gong (Minister of Summer, surname Han), Ting Wei Zheng Gong (Minister of Justice, surname Zheng), and Lang Zhong Yang Gong (Gentleman of the Palace, surname Yang), all possessed the virtues of Wang Anshi (a statesman), the nobility of Wang Xizhi (a calligrapher), and the talent of Yu Liang (a general), and they all deeply respected Wenchang Shangren (Venerable Wenchang), and emulated his Daoist demeanor (details omitted here).

In addition, Liu Zongyuan's 'Preface to Sending Monk Chen Southward to Yongzhou', mainly expressed criticism of those who escaped Chan practice, pursued tranquility, but neglected expedient means (upaya).

Also, the 'Preface to Sending Master Yuanhao', explored the principles of Buddhism, believing that its foundation lies in filial piety. Dharma Master Yuanhao did not violate filial piety, and was in harmony with Confucianism.

Also, the 'Preface to Sending Master Fangji', mainly criticized those who focused on writing but neglected their own cultivation.

Also, the 'Preface to Sending Venerable Xuanju', mainly admonished those who only paid attention to external attire but were content with complacency. The main idea of the article is: the Buddha's Dharma is vast and inclusive, and anyone who aspires to be beyond the mundane world and is ashamed of being constrained by the world will want to enter Buddhism. Therefore, some people only believe in Buddhism on the surface, but their hearts are not so; they are monks in name, but their behavior is different from monks. There are many such people, and they all shave their heads and destroy their clothes to wander in the world. Who can really understand them? (From 'The Collection of Liu Zongyuan').

Gengzi Year (15th year of Emperor Xianzong of Tang)

In the first month, the emperor passed away (Emperor Muzong of Tang ascended the throne).

Emperor Muzong of Tang

Xinchou Year (1st year of Changqing of Emperor Muzong of Tang)

In March, Liu Zong, the Jiedushi (military governor) of Lulong, led more than twenty prefectures of You and Yan to submit to the court. Liu Zong requested to become a monk, and the emperor issued an edict agreeing, granting him monastic robes, bestowing the title 'Great Enlightenment Master', and changing his residence into Bao'en Temple (Temple of Gratitude).

Renyin Year (2nd year of Changqing)

This year, the emperor sent Lingfu, the Senglu (monk registrar) of Zuojie (Left Street), with an imperial edict to invite Chan Master Wuye of Fenyang to the capital. Upon arrival, Lingfu read the edict and kowtowed, saying: 'This time, the emperor's grace is extraordinary, and I hope that the Chan Master can go to the capital.' Chan Master Wuye smiled and said: 'What virtues do I, a poor monk, possess to trouble the emperor so much? You go back first, and I will come later.' Thereupon, he bathed and purified his hair, and in the middle of the night, he told his disciples Huiyin and others: 'Your nature of seeing, hearing, knowing, and perceiving is as long-lived as the great void. All realms are inherently empty and still. Those who are deluded do not understand this principle and will be confused by external realms, once confused by external realms'

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惑。流轉不窮。常了一切空。無一法當情。是諸佛用心處。言訖端坐而逝。阜回奏其事。帝欽嘆久之。師憲穆兩朝凡三詔不赴。既沒。賜謚大達禪師○十月帝幸善因寺。施僧緡錢一百萬○白居易。初由中書舍人。出為杭州刺史。聞鳥窠道德。因見之。窠棲止長松上。居易問曰。師住處甚險。師曰。太守危險尤甚。曰。弟子位鎮江山。何險之有。師曰。薪火相交。識浪不停。得非險乎。又問佛法大意。師曰。諸惡莫作。眾善奉行。曰三歲孩兒。也解恁么道。師曰。三歲孩兒雖說得。八十翁翁行不得。居易欽嘆而去。自是數從之問道。至是為忠州刺史。閏十月撰江州興果寺湊律師塔碣。有云。師遷化時。予題一四句為別。因取為銘曰。本結香火菩薩社。共慊露泡煩惱身。不須戀戀任師去。先請西方為主人○十一月幸瓦官設大會○十二月帝不豫。太后百僚詣佛寺齋僧(唐史)。

癸卯(三年)

八月帝幸長慶宮。遇持缽僧。施絹二百疋○八月十九日東寺如會禪師示寂。壽八十。謚傳明大師。師初參馬祖。自祖去世。師患門徒滯于即心即佛之語。遂示眾曰。心不是佛。智不是道。劍去久矣。爾方刻舟。時號東寺為禪窟焉。

甲辰(四年)

正月穆宗崩。敬宗即位○杭州永福寺。刊石壁法華經成。相國

【現代漢語翻譯】 惑，流轉不窮，常了一切空，無一法當情，是諸佛用心處。說完便端坐去世。阜回稟告此事，皇帝欽佩讚歎許久。師憲、穆兩朝多次下詔，他都不應召。去世后，賜謚號為大達禪師。十月，皇帝駕臨善因寺，佈施僧眾緡錢一百萬。白居易，起初擔任中書舍人，后外放為杭州刺史。聽聞鳥窠（Niǎo kē，指鳥窠禪師）的道德，因此去拜見他。鳥窠禪師棲息在高大的松樹上。白居易問道：『禪師住的地方很危險。』禪師說：『太守的危險更加嚴重。』白居易說：『弟子位鎮江山，有什麼危險呢？』禪師說：『薪火相交，識浪不停，難道不危險嗎？』又問佛法大意，禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲孩童，也懂得這麼說。』禪師說：『三歲孩童雖然說得出，八十老翁卻做不到。』白居易欽佩讚歎而去。從此多次向他請教佛法。到擔任忠州刺史時，閏十月撰寫江州興果寺湊律師塔碣，其中寫道：『律師遷化時，我題寫了四句詩作為告別。』於是取來作為銘文說：『本結香火菩薩社，共慊露泡煩惱身。不須戀戀任師去，先請西方為主人。』十一月，皇帝駕臨瓦官寺設大會。十二月，皇帝生病，太后和百官到佛寺齋僧（唐史）。 癸卯（三年） 八月，皇帝駕臨長慶宮，遇到一位持缽僧人，佈施絹二百匹。八月十九日，東寺如會禪師圓寂，享年八十歲，謚號傳明大師。禪師最初參拜馬祖（Mǎ zǔ，指馬祖道一禪師）。自從馬祖去世后，禪師擔憂門徒執著于『即心即佛』的說法，於是開示大眾說：『心不是佛，智不是道。劍已經離開了，你們才來刻舟求劍。』當時人們稱東寺為禪窟。 甲辰（四年） 正月，穆宗（Mù zōng，唐穆宗）駕崩，敬宗（Jìng zōng，唐敬宗）即位。杭州永福寺，刊刻石壁法華經完成，相國（xiàng guó，指宰相）...

【English Translation】 Delusion, endless transmigration, constantly realizing all is emptiness, with no single dharma clinging to the mind, is where all Buddhas focus their minds. After speaking, he sat upright and passed away. Fu Hui reported this matter, and the emperor admired and praised him for a long time. The master Xian was summoned three times during the reigns of Emperors Xian and Mu, but he did not accept. After his death, he was posthumously granted the title of Great Attainment Zen Master. In October, the emperor visited Shanyin Temple and donated one million strings of cash to the monks. Bai Juyi, initially served as a drafter in the Chancellery, and was later appointed as the prefect of Hangzhou. Hearing of the virtue of Zen Master Niaoke (Niǎo kē, meaning Bird's Nest), he went to see him. Zen Master Niaoke resided on a tall pine tree. Bai Juyi asked: 'Master, your dwelling place is very dangerous.' The master said: 'The prefect's danger is even greater.' Bai Juyi said: 'Your disciple is in a position to govern the country, what danger is there?' The master said: 'The interaction of fuel and fire, the ceaseless waves of consciousness, is that not dangerous?' He also asked about the great meaning of the Buddha-dharma, and the master said: 'Do no evil, practice all good.' Bai Juyi said: 'Even a three-year-old child understands how to say that.' The master said: 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai Juyi admired and left. From then on, he frequently sought his teachings. When he was the prefect of Zhongzhou, in the intercalary October, he wrote the stele inscription for Lawyer Cou's pagoda at Xingguo Temple in Jiangzhou, which said: 'When the lawyer passed away, I wrote four lines of poetry as farewell.' So he took them as the inscription, saying: 'Originally forming a bodhisattva society with incense and fire, together enduring the dew-like bubble of afflictions. There is no need to be reluctant to let the master go, first invite the Western Pure Land to be the master.' In November, the emperor visited Waguan Temple and held a grand assembly. In December, the emperor fell ill, and the empress dowager and all officials went to Buddhist temples to offer vegetarian meals to the monks (from the History of Tang). Gui Mao (Year 3) In August, the emperor visited Changqing Palace and encountered a monk holding a begging bowl, donating two hundred bolts of silk. On August 19th, Zen Master Ruhui of Dongsi Temple passed away at the age of eighty, and was posthumously granted the title of Great Master Chuanming. The master initially studied under Mazu (Mǎ zǔ, referring to Zen Master Mazu Daoyi). Since Mazu's death, the master was concerned that his disciples were attached to the saying 'mind is Buddha', so he instructed the assembly, saying: 'Mind is not Buddha, wisdom is not the Way. The sword has long gone, and you are only now carving the boat to find it.' At that time, people called Dongsi Temple the Zen Cave. Jia Chen (Year 4) In January, Emperor Muzong (Mù zōng, Emperor Muzong of Tang) passed away, and Emperor Jingzong (Jìng zōng, Emperor Jingzong of Tang) ascended the throne. At Yongfu Temple in Hangzhou, the carving of the Lotus Sutra on the stone wall was completed, the Chancellor (xiàng guó, referring to the prime minister)...

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元稹為之記(通論)○時福州古靈神贊禪師。初參百丈。回本寺。受業師浴次。喚靈揩背。靈向師背撫。一掌云。好所佛堂只是無佛。師叱之。靈曰。雖然無佛亦解放光。師疑之。又看經次。有䗈子撞窗。靈曰。世界如許廣大。須要鉆故紙作什麼。師曰。汝何發言殊常。靈曰。某有頌。空門不肯出。投窗也大奇。百年鉆故紙。何日出頭時。師驚曰。汝得上人法。愿與吾說。靈曰。自別和尚。依棲百丈。因舉百丈語。師忽有悟。乃欲回禮靈。為得法之師。靈請遙禮大智為師。某為同參○五月上谷侯高纂廬山東林熙怡律師墳志。略曰。師居廬山耶舍塔院。外規內寂。有神童隨侍左右。匿形以至怡智遺形。則雙烏入掌。索啖不去。灰心與物。則二鼠穴處。閾前食香。積而上巾。又有猛虎逐鹿。鹿求救于師。師指鹿入房。虎遂卻去。若師有情。則神童不侍。慈烏不止。碩鼠不親。猛虎不去。及一定寂滅。其院白蓮枯死。庭樹衰零。噫師平生見乎四異。則烏鼠虎鹿著矣。寂滅彰乎兩奇。則蓮花翠樹明矣(續廬山記)○十二月中書令王智興請于泗州置戒壇。于誕聖月度僧。制可。李德裕奏禁罷。帝不納(舊唐史)。

敬宗

乙巳(寶曆元年)

尚書李翱。字習之。嘗刺朗州。慕藥山之道。入山謁之。山誦經不顧

【現代漢語翻譯】 現代漢語譯本： 元稹為他寫了墓誌銘（通論）。當時福州古靈神贊禪師，最初參拜百丈禪師，返回本寺后，他的授業師父在洗澡時，叫古靈禪師給他擦背。古靈禪師用手在師父背上撫摸，然後打了一掌，說：『好一座佛堂，只是沒有佛。』師父呵斥他。古靈禪師說：『雖然沒有佛，也自會放光。』師父感到疑惑。又有一次，師父在看經書時，有飛蛾撞窗戶。古靈禪師說：『世界如此廣大，為什麼要鉆研故紙堆做什麼？』師父說：『你為何說話如此不同尋常？』古靈禪師說：『我有一首偈語：空門不肯出，投窗也大奇。百年鉆故紙，何日出頭時？』師父驚訝地說：『你得到了上人的佛法。』希望你能為我說說。古靈禪師說：『自從告別和尚，依附百丈禪師。』於是舉了百丈禪師的話，師父忽然有所領悟，於是想要回過頭來拜古靈禪師為得法之師。古靈禪師請求遙拜大智禪師為師，自己作為同參道友。 五月，上谷侯高纂為廬山東林熙怡律師寫了墓誌。大略是說，熙怡律師居住在廬山耶舍塔院，外表遵循規矩，內心寂靜。有神童隨侍左右，隱匿身形，直到熙怡律師圓寂。這時有兩隻烏鴉飛入掌中，想要餵食也不離開。灰心與萬物相處，則有兩隻老鼠在門檻前打洞居住，偷吃香積並放到頭巾上。又有猛虎追逐鹿，鹿向熙怡律師求救，熙怡律師指引鹿進入房間，老虎於是退去。如果熙怡律師有情慾，那麼神童就不會侍奉，慈烏也不會停止，碩鼠也不會親近，猛虎也不會離去。等到熙怡律師一旦寂滅，他所居住的院子里的白蓮花就枯死了，庭院裡的樹木也衰敗凋零。唉！熙怡律師平生所見的四種奇異景象，就是烏鴉、老鼠、老虎和鹿了。寂滅所彰顯的兩種奇特景象，就是蓮花和翠綠的樹木了（續廬山記）。十二月，中書令王智興請求在泗州設定戒壇，在佛誕月度化僧人，皇帝批準了。李德裕上奏請求禁止，皇帝沒有采納（舊唐史）。 敬宗 乙巳（寶曆元年） 尚書李翱，字習之，曾經擔任朗州刺史，仰慕藥山禪師的道行，入山拜訪他。藥山禪師誦經，沒有理睬他。

【English Translation】 English version: Yuan Zhen wrote his epitaph (general discussion). At that time, Zen Master Guling Shenzan of Fuzhou, initially visited Baizhang. After returning to his temple, his precept-receiving teacher, while bathing, called Guling to rub his back. Guling stroked his teacher's back and then slapped it, saying, 'A fine Buddha hall, but there is no Buddha.' The teacher scolded him. Guling said, 'Although there is no Buddha, it still emits light.' The teacher was suspicious. Another time, while the teacher was reading scriptures, a moth bumped into the window. Guling said, 'The world is so vast, why bother drilling into old paper?' The teacher said, 'Why do you speak so unusually?' Guling said, 'I have a verse: The empty gate refuses to open, throwing itself at the window is quite strange. A hundred years drilling into old paper, when will it emerge?' The teacher was surprised and said, 'You have attained the Dharma of a superior man.' I hope you can tell me about it. Guling said, 'Since leaving the monk, I have relied on Baizhang.' Then he quoted Baizhang's words, and the teacher suddenly had an epiphany, so he wanted to turn around and worship Guling as his Dharma-transmitting teacher. Guling requested to worship Great Wisdom (Dazhi) from afar as his teacher, and himself as a fellow practitioner. In May, Hou Gao Zuan of Shanggu wrote an epitaph for Lawyer Xi Yi of Donglin Temple in Lushan. It roughly says that Lawyer Xi Yi lived in the Yesha Pagoda Courtyard in Lushan, outwardly following the rules, inwardly tranquil. A divine child (shentong) attended him, hiding his form, until Xi Yi passed away. At this time, two crows flew into his palm, wanting to be fed but not leaving. With a disheartened attitude towards all things, two rats burrowed and lived in front of the threshold, stealing fragrant offerings and placing them on his headscarf. Also, a fierce tiger chased a deer, and the deer sought help from Xi Yi. Xi Yi directed the deer into the room, and the tiger then retreated. If Xi Yi had desires, then the divine child would not attend, the compassionate crows would not stop, the large rats would not be intimate, and the fierce tiger would not leave. Once Xi Yi entered stillness and extinction (Nirvana), the white lotus flowers in the courtyard where he lived withered, and the trees in the courtyard withered and declined. Alas! The four strange sights that Xi Yi saw in his life were crows, rats, tigers, and deer. The two extraordinary sights revealed by stillness and extinction were lotus flowers and green trees (Continued Records of Lushan). In December, Wang Zhixing, the chief of the Central Secretariat, requested to set up an ordination platform in Sizhou and to ordain monks in the month of Buddha's birth. The emperor approved it. Li Deyu submitted a memorial requesting a ban, but the emperor did not accept it (Old History of the Tang Dynasty). Emperor Jingzong Yi Si (Baoli 1st year) Li Ao (李翱), styled Xizhi (習之), the Minister of the Ministry of Personnel, once served as the prefect of Langzhou, admired the Dao of Yaoshan (藥山) Zen Master, and went into the mountains to visit him. Yaoshan Zen Master recited scriptures and ignored him.

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。李曰。見面不如聞名。山呼太守。李應諾。山云。何得貴耳賤目。李謝之。問曰。如何是道。山以手指上下。云會么。曰不會。山云。云在青天。水在瓶。李忻然。答以偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶。又問。如何是戒定慧。山云。這裡無此閑傢俱。李辭去。一夕藥山登山。忽云開見月。大笑一聲。聲落澧陽。八九十里。翱聞之。復寄偈曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲笑一聲。李嘗著復性書三篇。其一篇謂。情昏則性匿。忘情則復性。誠則明。明則儘性命之道。其二謂。無思則寂照。致知在格物。其三謂。昏而不思。終不明道(文集)。

丙午(二年)

裴肅字中明。任越州觀察使。重建龍興寺大佛殿。應三百年讖記。先是越州沙門曇彥。與許詢元度。同造二塔。塔未就。詢亡。彥師壽百二十。猶待得詢後身。為岳陽王蕭察。來撫越州。及到州。人寺見彥。彥以三昧力加被。王忽悟前身造塔之事。由是二塔益資壯麗。時龍興寺大殿隳壞。眾請重修。彥曰。非貧道緣力也。后三百年。有緋衣功德主。來興此殿。寺眾刻石記之。及是裴守赴任。施俸修殿。方應彥師懸記。肅乃裴休父也(傳燈)○十二月帝崩。文帝即位。

【現代漢語翻譯】 現代漢語譯本：李說：『見面不如聞名。』山呼『太守』（地方行政長官）。李應聲答應。山說：『為何貴耳賤目？』李表示感謝。問道：『如何是道？』山用手指指上下。問：『明白嗎？』李說：『不明白。』山說：『云在青天，水在瓶。』李高興的樣子。回答偈語說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』又問：『如何是戒定慧（佛教修行中的三個重要組成部分）？』山說：『這裡沒有這些閑傢俱。』李告辭離去。一天晚上，藥山（人名）登山，忽然云開見月，大笑一聲，聲音傳到澧陽（地名），八九十里。翱（人名）聽到了，又寄偈語說：『選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月下披雲笑一聲。』李曾經寫了《復性書》三篇，其中一篇說：『情昏則性匿，忘情則復性，誠則明，明則儘性命之道。』第二篇說：『無思則寂照，致知在格物。』第三篇說：『昏而不思，終不明道。』（文集） 丙午（二年） 裴肅（人名），字中明，擔任越州（地名）觀察使。重建龍興寺（寺廟名）大佛殿，應驗了三百年的讖記。先前，越州沙門（僧人）曇彥（人名），與許詢（人名）、元度（人名）一同建造二塔。塔未建成，許詢去世。曇彥法師壽命一百二十歲，還在等待許詢的後身，即岳陽王蕭察（人名），來安撫越州。等到蕭察到達越州，到寺廟拜見曇彥。曇彥用三昧力（佛教禪定力）加持，蕭察忽然醒悟前身造塔之事。因此二塔更加壯麗。當時龍興寺大殿倒塌損壞，眾人請求重修。曇彥說：『不是貧道的緣分和力量。』后三百年，有穿緋衣的功德主，來興建此殿。寺廟眾人刻石記錄此事。等到裴肅赴任，用俸祿修建大殿，才應驗了曇彥法師的預言。裴肅是裴休（人名）的父親。（傳燈錄）○十二月皇帝駕崩，文帝（皇帝謚號）即位。

【English Translation】 English version: Li said, 'Seeing is not as good as hearing the name.' Shan called out 'Prefect' (local administrative official). Li responded. Shan said, 'Why value ears and despise eyes?' Li thanked him. He asked, 'What is the Dao (the Way)?' Shan pointed up and down with his finger. He asked, 'Do you understand?' Li said, 'I don't understand.' Shan said, 'Clouds are in the blue sky, water is in the bottle.' Li looked pleased. He answered with a gatha (verse): 'Having refined the body into the shape of a crane, two cases of scriptures under a thousand pine trees. I come to ask about the Dao, there is nothing more to say, clouds are in the blue sky, water is in the bottle.' He further asked, 'What are Sila (morality), Samadhi (concentration), and Prajna (wisdom) (three important components of Buddhist practice)?' Shan said, 'There are no such idle furnishings here.' Li took his leave. One night, Yaoshan (person's name) climbed the mountain, and suddenly the clouds parted to reveal the moon. He laughed loudly, and the sound reached Liyang (place name), eighty or ninety li away. Ao (person's name) heard it and sent another gatha: 'Having chosen a secluded residence to satisfy my wild feelings, there is no sending off or welcoming all year round. Sometimes I go straight to the top of a solitary peak, and laugh under the moon, parting the clouds.' Li once wrote three chapters of 'Returning to the Nature Book', one of which said: 'If emotions are confused, the nature is hidden; if emotions are forgotten, the nature is restored; sincerity leads to clarity, and clarity leads to fulfilling the way of nature and life.' The second chapter said: 'Without thought, there is silent illumination; gaining knowledge lies in investigating things.' The third chapter said: 'Confused and without thought, one will never understand the Dao.' (Collected Works) Bingwu (Year 2) Pei Su (person's name), styled Zhongming, served as the Surveillance Commissioner of Yuezhou (place name). He rebuilt the Great Buddha Hall of Longxing Temple (temple name), fulfilling the three-hundred-year prophecy. Previously, the Yuezhou Sramana (monk) Tan Yan (person's name), together with Xu Xun (person's name) and Yuan Du (person's name), built two pagodas. Before the pagodas were completed, Xu Xun died. Master Tan Yan lived to be one hundred and twenty years old, still waiting for Xu Xun's reincarnation, namely King Xiao Cha (person's name) of Yueyang, to come and pacify Yuezhou. When Xiao Cha arrived in Yuezhou, he went to the temple to see Tan Yan. Tan Yan blessed him with Samadhi power (Buddhist meditative power), and Xiao Cha suddenly realized the matter of building the pagoda in his previous life. Therefore, the two pagodas became even more magnificent. At that time, the Great Hall of Longxing Temple collapsed and was damaged, and everyone requested to rebuild it. Tan Yan said, 'It is not due to this poor monk's affinity and power.' Three hundred years later, a meritorious person in scarlet robes will come to build this hall. The temple members engraved this matter in stone. When Pei Su took office, he used his salary to build the Great Hall, thus fulfilling Master Tan Yan's prophecy. Pei Su was the father of Pei Xiu (person's name). (Transmission of the Lamp) ○ In December, the emperor passed away, and Emperor Wen (posthumous title of the emperor) ascended the throne.

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文宗

丁未(太和元)

五月太洪山善信大士示寂○時龍潭崇信禪師。玄化大行。師初家于悟和尚天王寺巷。日以十餅饋之。悟每食畢。常留一餅曰。吾惠汝以蔭子孫。因請出家。由是服勤左右。一日請示心要。悟曰。吾何處不指示汝心要。師低頭良久。悟曰。見則便見。擬思即差。師當下開解。復問。如何保任。悟曰。任性逍遙。隨緣放曠。但盡凡心。別無勝解(五燈)。

戊申(二年)

澧州藥山惟儼禪師。臨順世叫云。法堂倒。法堂倒。眾皆持拄撐之。師舉手云。子不會我意。乃告寂。壽八十四。敕謚弘道大師。塔曰化城(唐伸藥山碑。傳燈又謂。終於大和八年。一本又謂。憲宗元和八年化者。非是)○五臺鄧隱峰。以神異頗顯。恐成惑眾。乃入臺山金剛窟前。將示寂。問于眾曰。諸方遷化。坐去臥去。吾皆見之。還有立化者否。眾曰。有之。師曰。還有倒化者否。眾曰。未嘗有也。師乃倒殖而化。亭亭然其衣順體。眾為舁尸荼毗。屹然不動。遠近瞻禮嘆異。師有妹為尼。乃咄云。老兄平昔不循法律。死更熒惑於人。以手推之而踣。於是阇維。收舍利。塔於五臺。

己酉(太和三)

蘇州重玄寺刊石壁經成。白居易為碑。略云。夫開示悟入諸佛知見。以了義度無邊。以

【現代漢語翻譯】 現代漢語譯本

文宗

丁未（太和元年）

五月，太洪山善信大士圓寂。（善信大士：人名，于太洪山圓寂）當時龍潭崇信禪師的教化非常盛行。（龍潭崇信禪師：禪師名）崇信禪師最初住在悟和尚天王寺的巷子里，每天用十個餅供養悟和尚。（悟和尚：禪師名，天王寺：寺廟名）悟和尚每次吃完，常常留一個餅說：『我用這個來庇廕你的子孫。』於是崇信禪師請求出家，從此侍奉在悟和尚左右。一天，崇信禪師請示什麼是心要，悟和尚說：『我哪裡沒有指示你的心要？』崇信禪師低頭沉思良久，悟和尚說：『見到就見到了，稍微一思索就差了。』崇信禪師當下開悟。又問：『如何保任？』悟和尚說：『任性逍遙，隨緣放曠，只要盡除凡心，別無其他殊勝的理解。』（出自《五燈會元》）

戊申（二年）

澧州藥山惟儼禪師，臨近圓寂時大叫：『法堂倒了！法堂倒了！』（澧州：地名，藥山惟儼禪師：禪師名）眾人紛紛扶持柱子支撐法堂。禪師舉手說：『你們不明白我的意思。』於是圓寂，享年八十四歲。朝廷追諡為弘道大師，塔名為化城。（出自唐伸《藥山碑》。《傳燈錄》又說，圓寂于太和八年。另一版本又說，憲宗元和八年圓寂，這都不對。）（憲宗：唐憲宗，元和：年號）五臺山的鄧隱峰，因為顯現神異而頗有名氣，擔心迷惑眾人，於是來到五臺山金剛窟前，將要圓寂。他問眾人：『各方遷化，有坐著去的，有躺著去的，我都見過了。還有站著圓寂的嗎？』眾人說：『有。』鄧隱峰說：『還有倒立圓寂的嗎？』眾人說：『沒有聽說過。』鄧隱峰於是倒立而圓寂，衣物順著身體，亭亭玉立。眾人準備將屍體火化，卻屹然不動。遠近的人瞻仰禮拜，嘆爲奇異。鄧隱峰有個妹妹是尼姑，呵斥道：『老兄平時就不遵守法律，死了還要迷惑人！』用手一推，屍體就倒了。於是進行火化，收取捨利，建塔於五臺山。（五臺山：山名，金剛窟：地名）

己酉（太和三年）

蘇州重玄寺刊刻石壁經完成，白居易寫了碑文，大略是說：『開啟、指示、領悟、進入諸佛的知見，用究竟的真理度化無邊眾生……』（蘇州：地名，重玄寺：寺廟名，白居易：人名） English version

Emperor Wenzong

Dingwei Year (Taihe 1st Year)

In May, Great Master Shanxin of Mount Taihong passed away. (Shanxin: a person's name, Great Master Shanxin of Mount Taihong passed away) At that time, Chan Master Chongxin of Longtan was widely spreading his teachings. (Chan Master Chongxin of Longtan: a Chan master's name) Initially, Chan Master Chongxin lived in the alley of Abbot Wu's Tianwang Temple, offering Abbot Wu ten cakes daily. (Abbot Wu: a Chan master's name, Tianwang Temple: a temple's name) After each meal, Abbot Wu would always leave one cake, saying, 'I bestow this upon you to benefit your descendants.' Thereupon, Chongxin requested to become a monk and served Abbot Wu from then on. One day, Chongxin asked for instruction on the essence of the mind. Abbot Wu said, 'Where have I not pointed out the essence of your mind?' Chongxin lowered his head and pondered for a long time. Abbot Wu said, 'If you see it, you see it. To contemplate is to err.' Chongxin immediately attained enlightenment. He then asked, 'How does one maintain this state?' Abbot Wu said, 'Be carefree and unrestrained, adapt to circumstances and be open-minded. Simply exhaust all worldly thoughts, and there is no other superior understanding.' (From 'Wudeng Huiyuan' (Compendium of Five Lamps))

Wushen Year (2nd Year)

Chan Master Weiyan of Yaoshan in Lizhou, near his passing, shouted, 'The Dharma Hall is collapsing! The Dharma Hall is collapsing!' (Lizhou: a place name, Chan Master Weiyan of Yaoshan: a Chan master's name) The assembly all held up pillars to support it. The Master raised his hand and said, 'You do not understand my meaning.' Then he passed away peacefully at the age of eighty-four. The imperial court posthumously conferred upon him the title of Great Master Hongdao, and his stupa was named Huacheng (City of Transformation). (From Tang Shen's 'Yaoshan Stele'. 'Transmission of the Lamp' also says he passed away in the 8th year of Taihe. Another version says he transformed in the 8th year of Yuanhe during the reign of Emperor Xianzong, which is incorrect.) (Emperor Xianzong: Emperor Xianzong of Tang, Yuanhe: reign title) Deng Yinfeng of Mount Wutai, being quite famous for his miraculous displays, feared that he would mislead the masses. Therefore, he went to the front of the Vajra Cave on Mount Wutai, intending to pass away. He asked the assembly, 'In various places, when people pass away, some sit, some lie down. I have seen them all. Is there anyone who passes away standing?' The assembly said, 'Yes, there is.' Deng Yinfeng said, 'Is there anyone who passes away upside down?' The assembly said, 'We have never heard of such a thing.' Deng Yinfeng then passed away standing upside down, his clothes neatly arranged. The assembly prepared to cremate the body, but it remained upright and unmoving. People from far and near came to pay their respects and marveled at the wonder. Deng Yinfeng had a younger sister who was a nun. She scolded, 'Elder brother, you never followed the rules in life, and now you continue to delude people in death!' She pushed the body over with her hand, and it fell. Then they cremated the body, collected the relics, and built a stupa on Mount Wutai. (Mount Wutai: a mountain name, Vajra Cave: a place name)

Jiyou Year (Taihe 3rd Year)

The carving of the stone scriptures at Chongxuan Temple in Suzhou was completed, and Bai Juyi wrote the inscription, which roughly said: 'To open, reveal, awaken, and enter the knowledge and vision of all Buddhas, to liberate limitless beings with ultimate truth...' (Suzhou: a place name, Chongxuan Temple: a temple's name, Bai Juyi: a person's name)

【English Translation】 English version

Emperor Wenzong

Dingwei Year (Taihe 1st Year)

In May, Great Master Shanxin of Mount Taihong passed away. (Shanxin: a person's name, Great Master Shanxin of Mount Taihong passed away) At that time, Chan Master Chongxin of Longtan was widely spreading his teachings. (Chan Master Chongxin of Longtan: a Chan master's name) Initially, Chan Master Chongxin lived in the alley of Abbot Wu's Tianwang Temple, offering Abbot Wu ten cakes daily. (Abbot Wu: a Chan master's name, Tianwang Temple: a temple's name) After each meal, Abbot Wu would always leave one cake, saying, 'I bestow this upon you to benefit your descendants.' Thereupon, Chongxin requested to become a monk and served Abbot Wu from then on. One day, Chongxin asked for instruction on the essence of the mind. Abbot Wu said, 'Where have I not pointed out the essence of your mind?' Chongxin lowered his head and pondered for a long time. Abbot Wu said, 'If you see it, you see it. To contemplate is to err.' Chongxin immediately attained enlightenment. He then asked, 'How does one maintain this state?' Abbot Wu said, 'Be carefree and unrestrained, adapt to circumstances and be open-minded. Simply exhaust all worldly thoughts, and there is no other superior understanding.' (From 'Wudeng Huiyuan' (Compendium of Five Lamps))

Wushen Year (2nd Year)

Chan Master Weiyan of Yaoshan in Lizhou, near his passing, shouted, 'The Dharma Hall is collapsing! The Dharma Hall is collapsing!' (Lizhou: a place name, Chan Master Weiyan of Yaoshan: a Chan master's name) The assembly all held up pillars to support it. The Master raised his hand and said, 'You do not understand my meaning.' Then he passed away peacefully at the age of eighty-four. The imperial court posthumously conferred upon him the title of Great Master Hongdao, and his stupa was named Huacheng (City of Transformation). (From Tang Shen's 'Yaoshan Stele'. 'Transmission of the Lamp' also says he passed away in the 8th year of Taihe. Another version says he transformed in the 8th year of Yuanhe during the reign of Emperor Xianzong, which is incorrect.) (Emperor Xianzong: Emperor Xianzong of Tang, Yuanhe: reign title) Deng Yinfeng of Mount Wutai, being quite famous for his miraculous displays, feared that he would mislead the masses. Therefore, he went to the front of the Vajra Cave on Mount Wutai, intending to pass away. He asked the assembly, 'In various places, when people pass away, some sit, some lie down. I have seen them all. Is there anyone who passes away standing?' The assembly said, 'Yes, there is.' Deng Yinfeng said, 'Is there anyone who passes away upside down?' The assembly said, 'We have never heard of such a thing.' Deng Yinfeng then passed away standing upside down, his clothes neatly arranged. The assembly prepared to cremate the body, but it remained upright and unmoving. People from far and near came to pay their respects and marveled at the wonder. Deng Yinfeng had a younger sister who was a nun. She scolded, 'Elder brother, you never followed the rules in life, and now you continue to delude people in death!' She pushed the body over with her hand, and it fell. Then they cremated the body, collected the relics, and built a stupa on Mount Wutai. (Mount Wutai: a mountain name, Vajra Cave: a place name)

Jiyou Year (Taihe 3rd Year)

The carving of the stone scriptures at Chongxuan Temple in Suzhou was completed, and Bai Juyi wrote the inscription, which roughly said: 'To open, reveal, awaken, and enter the knowledge and vision of all Buddhas, to liberate limitless beings with ultimate truth...' (Suzhou: a place name, Chongxuan Temple: a temple's name, Bai Juyi: a person's name)

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圓教垂無窮。莫尊於法華經。凡六萬九千五百五言。證無生忍。造不二門。住不思議解脫。莫極于維摩經。凡二萬七千九十二言。攝四生九類。入無餘涅槃。實無得度者。莫先於金剛經。凡五千二百八十七言。壞罪集福。凈一切惡道。莫急於尊勝陀羅尼經。凡三千二十言。應念隨愿生極樂土。莫急於彌陀經。凡一千八百言。用正見觀真相。莫出於普賢行法經。凡六千九百九十言。詮自性認本覺。莫深於實相法密經。凡三千一百五言。空法塵依佛智。莫過於般若心經。凡二百五十八言。是八種經。具十二部三乘之要旨。萬佛之秘藏盡矣(文集)○丹霞天然禪師將終。命具浴浴畢。乃頂笠䇿杖受屨垂一足。未及地而化。壽八十三。師本儒生。偶應舉。遇禪者問何往。曰。選官去。禪者曰。選官何如選佛。曰。選佛當何所詣。禪者曰。江西馬祖出世。即選佛之場也。師遂見馬祖。以手托幞頭額。祖曰。南嶽石頭是汝之師。師抵南嶽。石頭曰。著槽廠去。乃禮謝入行者堂執務。后因普請刬草次。師獨沐頭。跪于石頭之前。頭忻然與之落髮。尋為說戒。即掩耳而去。便返江西。再見馬祖。未參禮。便入僧堂。騎聖僧頸而坐。眾驚異。以白祖。祖入堂見之曰。我子天然。師即下地拜曰。謝師賜與法名。久之遍歷諸方。后元和三年。

【現代漢語翻譯】 現代漢語譯本： 圓教（Dharmacakra，佛教教義的完整體系）的垂示無窮無盡，沒有比《法華經》（Lotus Sutra）更尊貴的了，總共有六萬九千五百五字，證悟無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解），創造不二法門（Advaya，超越二元對立的真理），安住于不可思議解脫（Acintya-vimoksha，超越思維的解脫境界），沒有比《維摩經》（Vimalakirti Sutra）更極致的了，總共有二萬七千零九十二字，攝受四生（四大類生命形式：卵生、胎生、濕生、化生）九類（九種不同型別的眾生）眾生，進入無餘涅槃（Parinirvana，徹底的涅槃），實際上沒有被度化的眾生，沒有比《金剛經》（Diamond Sutra）更先的了，總共有五千二百八十七字，摧毀罪業，積累福德，凈化一切惡道（惡劣的輪迴道），沒有比《尊勝陀羅尼經》（Usnisa Vijaya Dharani Sutra）更緊急的了，總共有三千零二十字，應念隨愿往生極樂凈土（Sukhavati，阿彌陀佛的凈土），沒有比《阿彌陀經》（Amitabha Sutra）更緊急的了，總共有一千八百字，用正見（Samyag-drsti，正確的見解）觀察真相，沒有比《普賢行愿品》（Samantabhadra's Practices and Vows Sutra）更突出的了，總共有六千九百九十字，詮釋自性（Svabhava，自身的本性），認識本覺（Original Awareness），沒有比《實相法密經》（Tathata-guhya-dharma Sutra）更深刻的了，總共有三千一百零五字，空掉法塵（Dharma-dhatu，法的領域），依靠佛智（Buddha-jnana，佛的智慧），沒有比《般若心經》（Heart Sutra）更重要的了，總共有二百五十八字，這八種經典，具備十二部經（Angas，佛教經典的十二種分類）和三乘（Shravakayana，Pratyekabuddhayana，Bodhisattvayana，聲聞乘、緣覺乘、菩薩乘）的要旨，萬佛的秘密寶藏都在其中了。（文集） 丹霞天然禪師（Danxia Tianran，Zen Master Danxia Tianran）將要圓寂時，命人準備沐浴，沐浴完畢后，頭戴斗笠，手持竹杖，穿上鞋子，垂下一隻腳，還沒來得及落地就圓寂了，享年八十三歲。禪師原本是儒生，偶然參加科舉考試，遇到一位禪者問他去哪裡，他說：『去選官。』禪者說：『選官怎麼比得上選佛？』他說：『選佛應當去哪裡？』禪者說：『江西馬祖（Mazu Daoyi）出世，就是選佛的場所。』禪師於是去見馬祖，用手托著幞頭（古代男子戴的一種頭巾）的額頭。馬祖說：『南嶽石頭（Shitou Xiqian）是你的老師。』禪師抵達南嶽，石頭說：『去槽廠（廚房）幹活去。』於是禪師禮拜感謝，進入行者堂（僧侶居住的地方）執事。後來因為普請（集體勞動）剷草時，禪師獨自洗頭，跪在石頭面前，石頭高興地為他落髮。隨即為他說戒，說完就掩耳離開了。禪師便返回江西，再次拜見馬祖，還沒參拜，就進入僧堂，騎在聖僧的脖子上坐著，眾人驚異，告訴了馬祖。馬祖進入僧堂看見他，說：『我的兒子天然。』禪師立刻下地拜謝說：『感謝師父賜予法名。』之後長期遊歷各地，後來在元和三年（公元808年）。

【English Translation】 English version: The teachings of the Perfect Teaching (Dharmacakra, the complete system of Buddhist doctrine) are infinite. Nothing is more venerable than the Lotus Sutra (Saddharma Pundarika Sutra), totaling 69,505 words, which testifies to the non-origination forbearance (Anutpattika-dharma-kshanti, a profound understanding of the non-arising and non-ceasing of things), creates the non-dual gate (Advaya, the truth beyond duality), and dwells in inconceivable liberation (Acintya-vimoksha, liberation beyond thought). Nothing is more ultimate than the Vimalakirti Sutra, totaling 27,092 words, which gathers the four types of birth (the four major categories of life forms: oviparous, viviparous, moisture-born, and metamorphic) and nine classes (nine different types of beings) of beings, entering into Nirvana without remainder (Parinirvana, complete Nirvana). In reality, there are no beings to be delivered. Nothing is earlier than the Diamond Sutra (Vajracchedika Prajnaparamita Sutra), totaling 5,287 words, which destroys sins and accumulates blessings, purifying all evil paths (inferior realms of rebirth). Nothing is more urgent than the Usnisa Vijaya Dharani Sutra, totaling 3,020 words, which enables one to be reborn in the Pure Land of Ultimate Bliss (Sukhavati, the Pure Land of Amitabha Buddha) according to one's thoughts and wishes. Nothing is more urgent than the Amitabha Sutra, totaling 1,800 words, which uses right view (Samyag-drsti, correct understanding) to observe the true nature. Nothing is more prominent than the Samantabhadra's Practices and Vows Sutra, totaling 6,990 words, which explains self-nature (Svabhava, one's own nature) and recognizes original awareness (Original Awareness). Nothing is deeper than the Tathata-guhya-dharma Sutra, totaling 3,105 words, which empties the Dharma-dhatu (Dharma-dhatu, the realm of phenomena) and relies on Buddha-jnana (Buddha-jnana, the wisdom of the Buddha). Nothing is more important than the Heart Sutra (Prajnaparamita Hrdaya Sutra), totaling 258 words. These eight sutras possess the essence of the twelve divisions of scriptures (Angas, the twelve categories of Buddhist scriptures) and the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana, Hearer Vehicle, Solitary Realizer Vehicle, Bodhisattva Vehicle). The secret treasure of all Buddhas is contained within them. (Collected Works) When Zen Master Danxia Tianran (Danxia Tianran, Zen Master Danxia Tianran) was about to pass away, he ordered people to prepare a bath. After bathing, he put on his bamboo hat, held his staff, put on his shoes, and lowered one foot. Before it touched the ground, he passed away, at the age of eighty-three. The Zen Master was originally a Confucian scholar. He happened to take the imperial examination and met a Zen practitioner who asked him where he was going. He said, 'To be selected as an official.' The Zen practitioner said, 'How can being selected as an official compare to being selected as a Buddha?' He said, 'Where should one go to be selected as a Buddha?' The Zen practitioner said, 'Mazu Daoyi (Mazu Daoyi) has appeared in Jiangxi, which is the place to be selected as a Buddha.' The Zen Master then went to see Mazu and touched his forehead with his turban (an ancient head covering worn by men). Mazu said, 'Shitou Xiqian (Shitou Xiqian) of Nanyue is your teacher.' The Zen Master arrived at Nanyue, and Shitou said, 'Go to work in the kitchen.' So the Zen Master bowed in gratitude and entered the hall for practitioners (the place where monks live) to perform his duties. Later, during a general labor (collective work) of weeding, the Zen Master was washing his head alone, kneeling before Shitou, who happily shaved his head for him. Immediately after, he gave him the precepts, and then covered his ears and left. The Zen Master then returned to Jiangxi and saw Mazu again. Before paying his respects, he entered the monks' hall and sat on the neck of a holy monk. The crowd was astonished and told Mazu. Mazu entered the hall and saw him, saying, 'My son, Tianran.' The Zen Master immediately got off the ground and bowed, saying, 'Thank you, Master, for bestowing the Dharma name.' Afterwards, he traveled extensively to various places, and later in the third year of Yuanhe (808 AD).

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于天津橋橫臥。留守鄭公出呵之。不起。吏問其故。師曰。無事僧。鄭奇之。自給米麵。洛下翕然敬向。十五年。卜居鄧州。丹霞。致數百眾。師嘗著玩珠吟二篇。今傳於世。謚智通禪師(傳監云長慶四年示寂)。

庚戌(太和四)

五月侍御劉軻作福州東山聖泉法華院記。略云。天下精剎往往稱閩州勝絕。有東山法華院。為東南窟之一。景龍初有神僧懷道。始卜于愛同之西卓。一泉騰涌噴出。兩道分注。一注濯所。一流為池。繼有懷一居之。一之後智常居之。常有天童密侍。舍利潛降。山神聽經。問中佛法。實自三大師始焉。是院不宿女子。不入葷血。真絕特也(長樂集)○十月鄂州無等禪師示寂。壽八十二。師嗣馬祖。

辛亥(太和五)

帝好嗜蛤蜊。一日御廚有劈不開者。忽變菩薩像。帝驚異之。有旨送興善寺。令眾僧瞻禮。因問侍臣。此何祥也。或對太乙山有惟政禪師。深明佛法。請詔問之。帝召政而問焉。對曰。物無虛應。啟陛下信心耳。經云應以菩薩身得度者。即現菩薩身而為說法。帝曰。菩薩形今見矣。未聞其說法。何也。對曰。陛下見此。以為常耶非常耶。信耶弗信耶。帝曰。非常之瑞。朕焉不信。政曰。陛下聞其說法竟。帝大悅。因詔天下。並立觀音菩薩像。奉祀焉○時

【現代漢語翻譯】 現代漢語譯本 在天津橋上橫臥。留守鄭公喝斥他，他也不起來。官吏問他緣故，禪師說：『無事僧。』鄭公覺得他很奇特，就供給米麵。洛陽一帶的人都敬重他，信向他。十五年後，他選擇在鄧州居住。丹霞禪師帶領數百人追隨他。智通禪師曾經寫過《玩珠吟》二篇，現在流傳於世。謚號為智通禪師（傳記記載監長慶四年圓寂）。

庚戌年（太和四年）

五月，侍御史劉軻撰寫《福州東山聖泉法華院記》，其中略述：『天下著名的寺廟往往稱讚閩州最為殊勝，有東山法華院，是東南名勝之一。景龍初年，有神僧懷道，開始在愛同之西邊選址。有一泉水騰涌而出，分為兩道流淌。一道用來洗滌，一道形成水池。後來有懷一禪師居住於此，懷一之後是智常禪師居住於此。智常禪師常有天童秘密侍奉，舍利子悄然降臨，山神前來聽經，詢問佛法。實際上是從三大師開始的。這座寺院不留宿女子，不進入葷腥之物，真是絕無僅有。』（出自《長樂集》）十月，鄂州無等禪師圓寂，享年八十二歲。無等禪師是馬祖道一的弟子。

辛亥年（太和五年）

皇帝喜歡吃蛤蜊。一天，御廚中有蛤蜊怎麼也劈不開，忽然變成菩薩像。皇帝感到驚異。下旨送到興善寺，讓眾僧瞻仰禮拜。於是問侍臣，這是什麼祥瑞。有人回答說：『太乙山有惟政禪師，精通佛法，請下詔書詢問他。』皇帝召見惟政禪師並詢問他。惟政禪師回答說：『事物沒有無緣無故的顯現，這是爲了啓發陛下的信心。』《經》中說：『應以菩薩身得度者，即現菩薩身而為說法。』皇帝說：『菩薩的形象現在已經見到了，還沒有聽到他說法，這是為什麼呢？』惟政禪師回答說：『陛下見到這個，認為是尋常的還是不尋常的？相信還是不相信？』皇帝說：『這是非常之祥瑞，朕怎麼會不相信呢？』惟政禪師說：『陛下已經聽完他說法了。』皇帝非常高興，於是下詔天下，都建立觀音菩薩像，供奉祭祀。當時。

【English Translation】 English version He lay horizontally on the Tianjin Bridge. The garrison commander, Zheng Gong, scolded him, but he did not get up. An official asked him why, and the master said, 'A monk with nothing to do.' Zheng Gong found him peculiar and provided him with rice and flour. People in Luoyang respected and admired him. After fifteen years, he chose to reside in Dengzhou. Danxia led hundreds of people to follow him. Master Zhitong once wrote two poems called 'Playing with Pearls,' which are now passed down in the world. His posthumous title was Zen Master Zhitong (records say he passed away in the fourth year of Changqing).

Gengxu Year (Taihe 4)

In May, Attendant Censor Liu Ke wrote 'A Record of the Holy Spring Fahua Temple on Eastern Mountain in Fuzhou,' which briefly states: 'The famous temples in the world often praise Minzhou as the most outstanding. There is the Fahua Temple on Eastern Mountain, one of the famous scenic spots in the southeast. In the early years of Jinglong, there was a divine monk named Huaidao, who first chose a site west of Aitong. A spring gushed forth, dividing into two streams. One stream was used for washing, and the other formed a pond. Later, Zen Master Huaiyi resided here, followed by Zen Master Zhichang. Zen Master Zhichang was often secretly attended by a celestial child, and sharira (relics) quietly descended. Mountain gods came to listen to the sutras and inquire about the Dharma. In reality, it started with the three great masters. This temple does not accommodate women and does not allow the entry of meat or blood. It is truly unique.' (From 'Chang Le Collection') In October, Zen Master Wudeng of Ezhou passed away at the age of eighty-two. Zen Master Wudeng was a disciple of Mazu Daoyi.

Xinhai Year (Taihe 5)

The emperor enjoyed eating clams. One day, a clam in the imperial kitchen could not be opened and suddenly transformed into a Bodhisattva image. The emperor was astonished. He issued an edict to send it to Xing'shan Temple for the monks to admire and worship. He then asked his attendants what this auspicious sign meant. Someone replied, 'There is Zen Master Weizheng on Mount Taiyi, who is well-versed in the Buddha Dharma. Please issue an edict to inquire of him.' The emperor summoned Zen Master Weizheng and asked him. Zen Master Weizheng replied, 'Things do not appear without a reason. This is to inspire Your Majesty's faith.' The Sutra says, 'Those who should be saved by the body of a Bodhisattva will be shown the body of a Bodhisattva to preach the Dharma.' The emperor said, 'The image of the Bodhisattva has now been seen, but I have not heard him preach. Why is that?' Zen Master Weizheng replied, 'Does Your Majesty consider this ordinary or extraordinary? Do you believe it or not?' The emperor said, 'This is an extraordinary auspicious sign. How could I not believe it?' Zen Master Weizheng said, 'Your Majesty has already heard him preach.' The emperor was very pleased and issued an edict to the whole country to build images of Avalokiteshvara Bodhisattva (Guanyin) for worship. At that time.

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有凌行婆。謁浮杯及趙州。五燈有機緣。

壬子(六年)

希運禪師。初見百丈。問馬祖機緣。丈舉再參馬祖掛拂話。師大悟。得法后乃住洪州高安縣黃檗山鷲峰下大安寺。海眾奔湊。常千餘人。其道峻。其行孤。其言簡。其理直。故學徒悟道者眾。

癸丑(七年)

十月帝誕節。召法師知玄與道士。入麟德殿論道○石霜慶諸禪師。初參溈山。次參道吾悟旨。即隱瀏陽陶家坊。因僧旋洞山。舉師出門便是草語。洞山驚曰。瀏陽有古佛耶。自是僧多依之。乃成法席。號霜華山。

甲寅(八年)

十二月南泉普愿禪師將示寂。首座問曰。和尚百年後。向什麼處去。師云。山下作一頭水牯牛去。座云。某甲隨和尚去得否。師云。汝若隨吾。則須銜一莖草來。乃集門人告曰。星翳燈幻。其來久矣。勿謂吾有去來也。言訖而逝。師得法于馬祖。后歸池陽。三十年不下南泉。會宣城觀察使陸亙大夫。請下山。伸弟子之禮。由是學徒雲集云(五燈)。

乙卯(九年)

四月丁巳。宰相李訓上疏。請罷內道場。沙汰僧尼濫偽者。制可。是日詔下。方毀大內靈像。俄暴風聿起。含元殿鴟吻俱落。內外城門樓觀俱壞。士民震恐。帝以訓所請忤天意。亟詔停前沙汰。詔復立大內聖像。風遂

【現代漢語翻譯】 現代漢語譯本 有凌行婆，曾拜訪浮杯和趙州（皆為禪師）。《五燈會元》中記載了她的開悟機緣。

壬子年（六年）

希運禪師，最初拜見百丈禪師，詢問馬祖（禪師）的開悟機緣。百丈禪師舉了（希運禪師）再次參訪馬祖禪師時，馬祖禪師掛拂子的公案。希運禪師因此大悟。得法之後，便住在洪州高安縣黃檗山鷲峰下的大安寺。四方僧眾奔赴而來，常有千餘人。他的道風峻峭，他的行為孤高，他的言語簡潔，他的道理直白，因此學徒中悟道的人很多。

癸丑年（七年）

十月，皇帝誕辰，召見法師知玄和道士，在麟德殿辯論佛道。石霜慶諸禪師，最初參訪溈山禪師，後來參訪道吾禪師而領悟宗旨。於是隱居在瀏陽陶家坊。因為有僧人從洞山來，說石霜禪師『出門便是草語』。洞山禪師驚訝地說：『瀏陽有古佛嗎？』從此僧人多來依止他，於是形成了道場，號為霜華山。

甲寅年（八年）

十二月，南泉普愿禪師將要圓寂。首座問：『和尚百年之後，將往何處去？』南泉禪師說：『到山下做一頭水牯牛去。』首座問：『弟子可以跟隨和尚去嗎？』南泉禪師說：『你若跟隨我，則須口銜一根草來。』於是召集門人告誡說：『（我的生命）如星光般暗淡，如燈火般虛幻，（這樣的狀態）由來已久。不要認為我有什麼來去。』說完就圓寂了。南泉禪師得法于馬祖禪師，後來回到池陽，三十年不下南泉山。適逢宣城觀察使陸亙大夫，請他下山，行弟子之禮。因此學徒雲集。（事見《五燈會元》）

乙卯年（九年）

四月丁巳，宰相李訓上疏，請求廢除內道場，淘汰僧尼中濫竽充數、弄虛作假的人。皇帝批準了。當天詔令下達，開始拆毀大內中的佛像。不久，暴風突然颳起，含元殿的鴟吻全部掉落，內外城門的樓觀全部倒塌。士民震恐。皇帝認為李訓的請求違背天意，立刻下詔停止之前的淘汰僧尼的行動，詔令恢復大內中的佛像。風於是停止。

【English Translation】 English version There was Ling Xing Po (a laywoman), who visited Fubei and Zhaozhou (both Zen masters). The 'Wudeng Huiyuan' (Compendium of Five Lamps) records her enlightenment opportunity.

Renzi Year (Year 6)

Zen Master Xiyun, initially met Zen Master Baizhang and inquired about the enlightenment opportunity of Mazu (Zen master). Baizhang cited the case of Mazu raising the whisk when (Xiyun) visited Mazu again. Zen Master Xiyun had a great enlightenment because of this. After attaining the Dharma, he resided at Da'an Temple under Mount鷲峰 on Huangbo Mountain in Gao'an County, Hongzhou. Monks flocked to him, often numbering over a thousand. His way was steep, his conduct solitary, his words concise, and his reasoning direct, so many students attained enlightenment.

Guichou Year (Year 7)

In October, on the Emperor's birthday, he summoned Dharma Master Zhixuan and Daoists to debate Buddhism and Daoism in the Linde Hall. Zen Master Shishuang Qingzhu, initially visited Zen Master Weishan, and later visited Zen Master Daowu and understood the essence. Thereupon, he lived in seclusion in Taojiafang, Liuyang. Because a monk came from Dongshan and said that Shishuang 'speaks grass language as soon as he goes out'. Zen Master Dongshan was surprised and said, 'Is there an ancient Buddha in Liuyang?' From then on, many monks relied on him, and a Dharma seat was formed, named Shuanghua Mountain.

Jiayin Year (Year 8)

In December, Zen Master Nanquan Puyuan was about to pass away. The head seat asked, 'Where will the Abbot go after a hundred years?' The Master said, 'I will go to the foot of the mountain to become a water buffalo.' The head seat asked, 'Can this disciple follow the Abbot?' The Master said, 'If you follow me, you must hold a blade of grass in your mouth.' Then he gathered his disciples and warned them, '(My life) is as dim as starlight and as illusory as a lamp, (this state) has been around for a long time. Do not think that I have any coming or going.' After saying this, he passed away. Zen Master Nanquan attained the Dharma from Zen Master Mazu, and later returned to Chiyang, not descending Nanquan Mountain for thirty years. It happened that Lu Xuan, the investigating censor of Xuan Prefecture, invited him down the mountain and performed the rites of a disciple. Therefore, students gathered like clouds (as recorded in the 'Wudeng Huiyuan').

Yimao Year (Year 9)

In the fourth month, on Ding Si day, Prime Minister Li Xun submitted a memorial requesting the abolition of the inner Daochang (Buddhist or Taoist practice center in the palace) and the weeding out of monks and nuns who were incompetent and fraudulent. The Emperor approved it. On the same day, an edict was issued to begin demolishing the Buddha images in the inner palace. Soon, a violent wind suddenly arose, and all the owl-shaped ornaments on the roof of Hanyuan Hall fell off, and the towers of the inner and outer city gates all collapsed. The scholars and people were terrified. The Emperor believed that Li Xun's request went against the will of Heaven, and immediately issued an edict to stop the previous action of weeding out monks and nuns, and ordered the restoration of the sacred images in the inner palace. The wind then stopped.

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頓息(舊史五行志是冬李訓受誅)○八月白居易。以所著文集。勒成六十卷。編納盧山東林大藏。自為記。欲與二林結他生之緣(廬山記)○九月道吾圓智禪師示寂。壽六十七。敕謚修一大師。

丙辰(開成元年)

左街僧錄內供奉三教談論引駕大德賜紫大達法師端甫卒。忠館修撰裴休制碑。略曰。為丈夫者。在家則張仁義禮樂輔天子。以扶世導俗。出家則運慈悲定慧佐如來。以闡教剎生。舍此無以為丈夫也。師年十七為比丘。自是經律論無敵于天下。德宗聞其名徴之。一見大悅。常出入禁中。與儒道論議。賜紫方袍。復詔侍皇太子于東朝。順宗深仰其風。親之若昆弟。相與臥起。恩禮特隆。憲宗數幸其寺。待之若賓友。常承顧問。注納偏厚。由是天子益知佛為大聖人。其教有大不思議事。當是時。朝廷方削平區夏。縛吳干蜀。潴蔡蕩鄆。而天子端拱無事。詔和尚率緇屬。迎真骨于靈山。開法場于秘殿。為人請福。親奉香火。既而刑不殘。兵不黷。赤子無愁聲。江海無驚浪。蓋參用真乘。以毗大政之明效也。掌內殿法儀。錄左街僧事。以標表清眾者十一年。以開成元年六月一日。向西右脅而滅。荼毗得舍利三百餘粒。

丁巳(二年)

衢州子湖利蹤禪師。初入南泉之室。乃抵衢州馬蹄山。結

【現代漢語翻譯】 現代漢語譯本 頓息（根據《舊史五行志》，是冬天李訓被處決的時候）。八月，白居易將他所著的文集整理成六十卷，編入廬山東林寺的大藏經，並親自為此作序，希望與東林寺結下生生世世的緣分（出自《廬山記》）。九月，道吾圓智禪師圓寂，享年六十七歲，朝廷追諡為修一大師。

丙辰年（開成元年）

左街僧錄內供奉三教談論引駕大德賜紫大達法師端甫圓寂。忠館修撰裴休撰寫碑文，大意是：作為大丈夫，在家就要用仁義禮樂輔佐天子，匡扶世道，引導風俗；出家就要用慈悲定慧輔佐如來（Tathagata），闡揚教義，普度眾生。捨棄這些，就不能稱之為大丈夫。端甫法師十七歲時成為比丘（Bhiksu），從此精通經、律、論，無人能及。德宗皇帝聽聞他的名聲后召見了他，一見之下非常高興，常常出入宮禁，與儒、道人士辯論，並賜予紫色袈裟。又詔令他在東宮侍奉皇太子，順宗皇帝非常仰慕他的風範，待他如同兄弟，一同起居，恩寵非常優厚。憲宗皇帝多次駕臨他的寺廟，待他如同賓客，常常向他請教，對他格外器重。因此，天子更加認識到佛（Buddha）是偉大的聖人，他的教義有不可思議的力量。當時，朝廷正在削平四方，平定吳地、蜀地，攻克蔡州、鄆州，而天子可以安坐無事，就詔令端甫和尚率領僧眾，前往靈山迎請佛（Buddha）的真身舍利（Sarira），在秘殿開設道場，為人祈福，親自焚香。結果刑罰不濫用，兵戈不妄動，百姓沒有愁苦的聲音，江河湖海沒有驚濤駭浪。這正是參用佛法真諦，輔佐朝政的明顯效果。端甫法師掌管內殿的佛事儀軌，主管左街的僧務，以此來表彰僧眾長達十一年。在開成元年六月初一，面向西方，右脅而臥圓寂。荼毗（Dhammapiya）后得到舍利（Sarira）三百多顆。

丁巳年（開成二年）

衢州子湖利蹤禪師，最初進入南泉普愿（Nanquan Puyuan）禪師的門下，後來到達衢州馬蹄山，結廬而居。

【English Translation】 English version Dùnxī (According to the 'Old History of the Five Elements,' it was when Lǐ Xùn was executed in winter). In August, Bái Jūyì compiled his collected works into sixty volumes and placed them in the Great Treasury of Lúshān Dōnglín Temple, writing a preface himself, hoping to form a karmic connection with Dōnglín Temple for lifetimes to come (from 'Records of Lúshān'). In September, Chan Master Dàowú Yuánzhì passed away at the age of sixty-seven. He was posthumously honored with the title 'Master Xiūyī'.

Bǐngchén Year (Kāichéng 1st Year)

The Left Street Monastic Registrar, Inner Palace Attendant, Three Teachings Debater, Guiding Great Virtue, Purple-Robed Great Dharma Master Duānfǔ passed away. Péi Xiū, Compiler of the Zhōngguǎn, wrote his epitaph, which roughly stated: 'As a great man, at home, he should assist the Son of Heaven with benevolence, righteousness, propriety, and music to support the world and guide customs; when he leaves home, he should assist the Tathagata with compassion, meditation, and wisdom to propagate the teachings and save sentient beings. Without these, he cannot be called a great man.' Master Duānfǔ became a Bhiksu at the age of seventeen, and from then on, he was unmatched in the Sutras, Vinaya, and Shastras. Emperor Dézōng heard of his reputation and summoned him. He was overjoyed at first sight and often entered and exited the palace, debating with Confucian and Taoist scholars, and was granted a purple robe. He was also ordered to attend the Crown Prince in the Eastern Palace. Emperor Shùnzōng deeply admired his demeanor, treating him like a brother, sharing his bed and board, and bestowing special favors. Emperor Xiànzōng often visited his temple, treating him like a guest, often seeking his advice, and showing him great favor. Therefore, the Son of Heaven increasingly recognized that the Buddha is a great sage, and his teachings have great inconceivable power. At that time, the court was pacifying the realm, subduing Wú and Shǔ, and conquering Cài and Yùn, and the Son of Heaven could sit peacefully without incident, so he ordered the monk Duānfǔ to lead the Sangha to welcome the true relics of the Buddha from Língshān, open a Dharma assembly in the secret palace, pray for blessings for the people, and personally offer incense. As a result, punishments were not abused, soldiers were not recklessly deployed, the people had no sorrowful voices, and the rivers and seas had no alarming waves. This is the clear effect of using the true essence of Buddhism to assist the government.' Master Duānfǔ was in charge of the Dharma rituals in the inner palace and supervised the monastic affairs of the Left Street, using this to commend the Sangha for eleven years. On the first day of the sixth month of the first year of Kāichéng, he passed away facing west, lying on his right side. After the Dhammapiya, more than three hundred Sarira were obtained.

Dīngsì Year (2nd Year)

Chan Master Zǐhú Lìzōng of Qúzhōu initially entered the room of Chan Master Nánquán Pǔyuàn, and then arrived at Mǎtí Mountain in Qúzhōu, where he built a hermitage.

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茅宴居。是年邑人翁遷貴。施山下子湖創院。后咸通二年。敕賜額曰安國。師嘗示眾曰。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命。

戊午(三年)

三月僧統清涼國師澄觀示寂。師生歷九朝。為七帝門師。春秋一百有二。僧臘八十有三。身長九尺四寸。垂手過膝。目夜發光。視晝不瞬。才供二筆。聲韻如鐘。文宗以祖聖崇仰。特輟朝三日。重臣縞素。奉全身塔於終南山。未幾有梵僧到闕。表稱于蔥嶺見二使者。凌虛而過。問之。答曰。北印土文殊堂神也。東取華嚴菩薩大牙。歸國供養。有旨啟塔。果失一牙。唯三十九存焉。遂阇維。舍利光明瑩潤。舌如紅蓮色。賜號清涼國師。塔曰妙覽。相國裴休奉敕撰碑。敕寫國師真。奉安大興唐寺。

己未(四年)

四月秘丞劉軻撰廬山東林寶稱律師塔碑。略云。師諱智滿。凡講四分律。二十七過。前後臨壇。一十四會。以戒律度數萬人。其縉紳君子與師游者。有若白侍郎居易。李賓客渤。李中書肇。裴宣州誼。門弟子數十人。軻嘗執門人之禮。敢忘實錄。

歷代編年釋氏通鑑卷第十 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷第十一

宋括山一庵釋　本覺　編集

【現代漢語翻譯】 現代漢語譯本 茅宴居住。這年，同縣人翁遷貴捐獻山下的子湖，建立寺院。後來在咸通二年，朝廷下令賜額為『安國』。禪師曾經向大眾開示說：『子湖有一隻狗，向上咬取人的頭，中間咬取人心，向下咬取人腳。任何的思量和議論都會立刻喪身失命。』 戊午年（三年） 三月，僧統清涼國師澄觀（Cheng Guan）圓寂。禪師一生經歷九個朝代，是七位皇帝的老師。享年一百零二歲，僧臘八十三年。身高九尺四寸，雙手下垂超過膝蓋。眼睛在夜晚發光，白天也能直視而不眨眼。才思敏捷，下筆如有神助。聲音洪亮如鐘。文宗皇帝因為敬仰他如祖師聖人，特地停止朝政三天，重臣們都穿上喪服。將他的全身塔安奉在終南山。不久，有梵僧來到朝廷，上奏說在蔥嶺見到兩位使者凌空飛過。詢問他們，回答說：『我們是北印度文殊堂的神，前往東方取華嚴菩薩的大牙，回國供養。』皇帝下旨開啟塔，果然遺失一顆牙齒，只剩下三十九顆。於是進行火化，舍利光明瑩潤，舌頭如紅蓮花的顏色。朝廷賜號為清涼國師，塔名為妙覽。相國裴休（Pei Xiu）奉旨撰寫碑文，並敕令畫師繪製國師的畫像，供奉在大興唐寺。 己未年（四年） 四月，秘丞劉軻（Liu Ke）撰寫廬山東林寶稱律師的塔碑。碑文略述：律師法名智滿（Zhi Man），總共講解《四分律》二十七遍，前後主持戒壇十四次，以戒律度化數萬人。與律師交往的縉紳君子，有白居易（Bai Juyi）侍郎、李渤（Li Bo）賓客、李肇（Li Zhao）中書、裴誼（Pei Yi）宣州。門下弟子數十人。劉軻曾經以門人的禮節對待律師，不敢忘記如實記錄。 《歷代編年釋氏通鑑》卷第十 《卍新續藏》第76冊 No. 1516 《釋氏通鑑》 《歷代編年釋氏通鑑》卷第十一 宋 括山一庵釋 本覺（Ben Jue） 編集

【English Translation】 English version Mao Yan resided there. In that year, Weng Qian Gui, a local person, donated Zihu (Child Lake) at the foot of the mountain to establish a monastery. Later, in the second year of Xiantong, the imperial court bestowed the name 'An Guo' (Peaceful Nation). The master once instructed the assembly, saying: 'There is a dog at Zihu that bites people's heads above, bites people's hearts in the middle, and bites people's feet below. Any deliberation or discussion will immediately lead to loss of life.' Year Wu-Wu (Year 3) In March, the Sanghatat (chief monk) Qingliang Guoshi Cheng Guan (National Teacher Cheng Guan) passed away. The master lived through nine dynasties and was the teacher of seven emperors. He lived to be 102 years old, with 83 years as a monk. He was nine feet four inches tall, with hands that reached past his knees. His eyes shone at night and could stare directly during the day without blinking. He was quick-witted and wrote with divine inspiration. His voice was as loud as a bell. Emperor Wenzong revered him as an ancestral sage and specially suspended court for three days, with high officials wearing mourning clothes. His complete body stupa was enshrined at Zhongnan Mountain. Soon after, a Brahman monk came to the court and reported that he had seen two messengers flying over the Congling Mountains. When asked, they replied: 'We are the gods of the Manjushri Hall in North India, going east to retrieve the great tooth of the Huayan Bodhisattva to take back to our country for worship.' The emperor ordered the stupa to be opened, and indeed one tooth was missing, leaving only thirty-nine. Cremation was then performed, and the relics were bright and lustrous, with a tongue the color of a red lotus. He was posthumously granted the title Qingliang Guoshi (National Teacher Qingliang), and the stupa was named Miaolan (Wonderful View). Chancellor Pei Xiu (Chancellor Pei Xiu) was ordered to write the inscription for the stupa and commissioned a portrait of the National Teacher to be enshrined in the Daxing Tang Temple. Year Ji-Wei (Year 4) In April, Vice Minister Liu Ke (Liu Ke) wrote the stupa inscription for Lawyer Bao Cheng of Donglin Temple on Mount Lu. The inscription briefly stated: The lawyer's Dharma name was Zhi Man (Zhi Man). He lectured on the 'Four-Part Vinaya' a total of twenty-seven times and presided over the ordination platform fourteen times, converting tens of thousands of people through the precepts. The gentry and gentlemen who associated with the lawyer included Attendant Minister Bai Juyi (Bai Juyi), Guest Li Bo (Li Bo), Secretary Li Zhao (Li Zhao), and Prefect Pei Yi (Pei Yi) of Xuanzhou. He had dozens of disciples. Liu Ke once treated the lawyer with the respect of a disciple and dares not forget to record the truth. Chronicle of Buddhist History Through the Ages, Volume 10 Supplement to the Buddhist Canon, Volume 76, No. 1516, Chronicle of Buddhist History Chronicle of Buddhist History Through the Ages, Volume 11 Compiled by Monk Ben Jue (Ben Jue) of Yian Hermitage on Mount Kuo, Song Dynasty

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明真如居士　畢廷瓚　較訂

唐

武宗

庚申(開成五年)

正月六日。終南山圭峰宗密禪師趺坐示寂。荼毗得舍利。明白潤大。壽六十二。持服四眾哀泣喧野。宣宗追諡定慧禪師。初于圓覺經有所悟。為遂州道圓禪師法嗣。尋至上都。見華嚴疏主澄觀大師。執弟子之禮。觀曰。毗盧華藏。能隨我游者。其汝乎。北遊清涼山。回住鄠縣草堂寺。未幾復入寺南圭峰蘭若。大和中。徴入內。賜紫衣。帝累問法要。朝士歸慕。惟相國裴休。深入堂奧。受教為外護。師著禪源諸詮集一百卷。都序兩卷。又著圓覺華嚴涅槃金剛唯識起信法界觀等經疏鈔。裴相國為撰傳法碑。略曰。師皇皇于濟拔。汲汲於開誘。故親師之法者。貪則施。暴則斂。昏則開。惰則奮。憧憧而來。忻忻而去。所在不可勝紀。吾不識其境界之廣狹。議者又烏知大道之所趣哉(此據裴［休］國傳法碑所紀也。傳燈謂。師會昌元年示寂)。此是月文宗崩。武宗即位○九月召道士趙歸真等。入禁中。脩金箓道場。十月帝升玄壇。親受法箓。左拾遺王哲諫云。王業之初。不宜崇信太過。帝不納。

辛酉(會昌元年)

六月以道士劉玄靜。為光祿大夫○十月云巖晟禪師示疾。二十六日喚主事僧。令備齋。來日有上座發去。

【現代漢語翻譯】 現代漢語譯本 明真如居士畢廷瓚較訂 唐 武宗 庚申（開成五年） 正月六日，終南山圭峰宗密禪師（Guifeng Zongmi，禪師名號）跏趺坐化示寂。荼毗（荼毗：火葬）后得舍利（舍利：佛教聖物），明白潤大。享年六十二歲。持服的四眾弟子哀泣之聲響徹原野。宣宗追諡為定慧禪師。禪師最初因《圓覺經》（Yuanjue Jing，佛教經典名）有所領悟，是遂州道圓禪師（Daoyuan Chanshi，禪師名號）的法嗣（法嗣：繼承人）。不久前往上都（Shangdu，唐朝首都）。拜見《華嚴疏》（Huayan Shu，佛教經典註釋）的作者澄觀大師（ChengGuan Dashi，法師名號），行弟子之禮。澄觀大師說：『毗盧華藏（Piluhua Zang，佛教概念），能跟隨我遊歷的，大概就是你吧。』之後北遊清涼山（Qingliang Shan，山名）。返回后住在鄠縣（Hu Xian，地名）草堂寺（Caotang Si，寺廟名）。沒過多久又回到寺南的圭峰蘭若（Guifeng Lanruo，寺廟名）。大和年間（Dahe，年號），被徵召入宮，賜予紫衣（ziyi，僧人的紫色袈裟）。皇帝多次詢問佛法要義，朝中人士都歸心仰慕。只有宰相裴休（Pei Xiu，人名），深入堂奧，接受教誨並作為外護（waihu，佛教術語，指護法者）。禪師著有《禪源諸詮集》（Chanyuan Zhuquan Ji，佛教著作名）一百卷，《都序》（Du Xu，佛教著作名）兩卷，又著有《圓覺華嚴涅槃金剛唯識起信法界觀》（Yuanjue Huayan Niepan Jingang Weishi Qixin Fajie Guan，佛教著作名）等經疏鈔。裴相國（Pei Xiangguo，裴休的尊稱）為禪師撰寫傳法碑（chuanfabei，紀念碑），碑文中略述：『禪師急切地想要濟世救人，勤勉地想要啓發引導眾生。所以親近禪師教法的人，貪婪的變得樂善好施，暴戾的變得謙遜收斂，愚昧的變得開悟，懶惰的變得奮發。人們紛紛前來，歡喜而去，這樣的例子數不勝數。我不瞭解他的境界有多麼廣闊，那些議論者又怎麼知道大道所趨向的地方呢？』（以上根據裴休國傳法碑所記載。傳燈錄記載，禪師在會昌元年圓寂）。此時正值文宗皇帝駕崩，武宗皇帝即位。九月，武宗皇帝召道士趙歸真（Zhao Guizhen，人名）等人進入皇宮，修建金箓道場（Jinlu Daocheng，道教儀式）。十月，皇帝登上玄壇（Xuantan，道教祭壇），親自接受法箓（falu，道教的證書）。左拾遺王哲（Wang Zhe，人名）進諫說：『王業的初期，不應該過分崇通道教。』皇帝沒有采納。 辛酉（會昌元年） 六月，任命道士劉玄靜（Liu Xuanjing，人名）為光祿大夫（Guanglu Daifu，官名）。十月，云巖晟禪師（Yunyan Sheng Chanshi，禪師名號）示現疾病。二十六日，召集主事僧人，讓他們準備齋飯，說：『明天有上座（shangzuo，佛教用語，指資歷高的僧人）要出發離去。』

【English Translation】 English version Revised by Ming Zhenru Layman Bi Tingzan Tang Dynasty Emperor Wuzong Gengshen Year (Kaicheng 5th Year) On the sixth day of the first month, Chan Master Guifeng Zongmi (Guifeng Zongmi, Chan Master's title) of Zhongnan Mountain passed away in seated meditation. After cremation (cremation: cremation), relics (relics: Buddhist sacred objects) were obtained, clear, bright, moist, and large. He lived to the age of sixty-two. The fourfold assembly of disciples in mourning wept and wailed throughout the fields. Emperor Xuanzong posthumously honored him as Chan Master Dinghui. The Chan Master initially had some understanding of the Yuanjue Jing (Yuanjue Jing, Buddhist scripture), and was the Dharma successor (Dharma successor: successor) of Chan Master Daoyuan (Daoyuan Chanshi, Chan Master's title) of Suizhou. Soon after, he went to Shangdu (Shangdu, Tang Dynasty capital). He met the author of the Huayan Shu (Huayan Shu, Buddhist scripture commentary), Master Chengguan (ChengGuan Dashi, Dharma Master's title), and performed the rites of a disciple. Master Chengguan said, 'The Vairocana-Flower Treasury (Piluhua Zang, Buddhist concept), the one who can travel with me, is probably you.' Afterwards, he traveled north to Qingliang Mountain (Qingliang Shan, mountain name). After returning, he lived in Caotang Temple (Caotang Si, temple name) in Hu County (Hu Xian, place name). Before long, he returned to Guifeng Lanruo (Guifeng Lanruo, temple name) south of the temple. During the Dahe era (Dahe, reign era), he was summoned to the palace and bestowed with a purple robe (ziyi, purple robe of a monk). The emperor repeatedly asked about the essentials of the Dharma, and the officials of the court all admired him. Only the Chancellor Pei Xiu (Pei Xiu, personal name) deeply understood the teachings, received instruction, and acted as a protector (waihu, Buddhist term, referring to a Dharma protector). The Chan Master wrote one hundred volumes of the Chanyuan Zhuquan Ji (Chanyuan Zhuquan Ji, Buddhist work name), two volumes of the Du Xu (Du Xu, Buddhist work name), and also wrote commentaries on the Yuanjue Huayan Niepan Jingang Weishi Qixin Fajie Guan (Yuanjue Huayan Niepan Jingang Weishi Qixin Fajie Guan, Buddhist work name) and other scriptures. Chancellor Pei (Pei Xiangguo, respectful title for Pei Xiu) wrote a Dharma transmission stele (chuanfabei, commemorative stele) for the Chan Master, which briefly stated: 'The Chan Master eagerly desires to save the world and diligently seeks to enlighten and guide sentient beings. Therefore, those who are close to the Chan Master's teachings, the greedy become generous, the violent become humble, the ignorant become enlightened, and the lazy become diligent. People come in droves and leave with joy, and such examples are countless. I do not know how vast his realm is, and how can those who criticize know where the Great Path leads?' (The above is based on the record in Pei Xiu's Dharma transmission stele. The Transmission of the Lamp records that the Chan Master passed away in the first year of Huichang). At this time, Emperor Wenzong had passed away, and Emperor Wuzong had ascended the throne. In September, Emperor Wuzong summoned Daoist Zhao Guizhen (Zhao Guizhen, personal name) and others into the palace to build a Jinlu Daocheng (Jinlu Daocheng, Taoist ritual). In October, the emperor ascended the Xuantan (Xuantan, Taoist altar) and personally received the falu (falu, Taoist certificate). The Left Reminder Wang Zhe (Wang Zhe, personal name) advised, 'In the early stages of the dynasty, it is not appropriate to excessively believe in Taoism.' The emperor did not accept this. Xinyou Year (Huichang 1st Year) In June, the Daoist Liu Xuanjing (Liu Xuanjing, personal name) was appointed as Guanglu Daifu (Guanglu Daifu, official title). In October, Chan Master Yunyan Sheng (Yunyan Sheng Chanshi, Chan Master's title) manifested illness. On the twenty-sixth day, he summoned the monks in charge and asked them to prepare vegetarian food, saying, 'Tomorrow, a senior monk (shangzuo, Buddhist term, referring to a senior monk) will depart.'

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至二十七夜。師乃歸寂。荼毗得舍利千餘粒。謚無住大師。塔曰凈勝。得法上首洞山價禪師也。

壬戌(二)

裴休廉于洪州。自黃檗山。迎希運禪師。至州憩龍興寺。旦夕問道。贈詩曰。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮杯今日渡章濵。一千龍象隨高步。萬里香華結勝因。擬欲事師為弟子。不知將法付何人。

癸亥(三)

九座山正覺大師諱智廣。興化軍仙遊人。元和二年示生。初參鹽官安國師。及鄂州無等禪師。有省。遂南旋止泉州。常持鐵缽。並一百犬自隨。至是值武宗將廢教。乃遁巖谷。宣宗復教。復出南山王與□□□□。

甲子(四)

三月以道士趙歸真。為左右街道門教授先生。時帝銳意求仙。歸真乘寵。每對必排釋氏。宜盡除去。帝深然之。歸真復請與釋氏辨論。有旨。追僧道于麟德殿談論。法師知玄登論座。辨捷精壯。道流不能屈。玄因奏。王者本禮樂。一憲度。吐納服食。蓋山林匹夫獨擅之事。愿陛下不足留神。帝色不平。侍臣諷玄。賦詩以自釋。玄立進五篇。有鶴背傾危龍背滑。君王且住一千年之句。帝知其刺。特放還桑梓(傳燈)。

乙丑(五)

趙歸真為諫官數論。遂舉鄧元超。及召至。與歸真劉玄靖等。愈排釋氏

【現代漢語翻譯】 現代漢語譯本 至二十七夜，師父圓寂。火化后得到一千多顆舍利（śarīra，佛教徒的遺骨）。謚號為無住大師。塔名為凈勝。得法的第一位弟子是洞山價禪師。 壬戌年（二） 裴休（Pé Xiū，唐朝官員）在洪州任職。從黃檗山迎請希運禪師（Xīyùn Chánshī）到州里，住在龍興寺。早晚都向禪師問道。贈送詩歌說：『自從大師傳授心印，額頭上有圓珠，身長七尺。掛錫十年，居住在蜀地，今天乘著木杯渡過章水。一千龍象跟隨您的高尚步伐，萬里香花結成殊勝的因緣。想要侍奉您為師父，不知道您將佛法傳給何人？』 癸亥年（三） 九座山正覺大師，名諱智廣（Zhìguǎng），是興化軍仙遊人。元和二年出生。最初參訪鹽官安國師，以及鄂州無等禪師，有所領悟。於是向南返回，住在泉州。常常拿著鐵缽，並有一百條狗跟隨。此時正值武宗將要廢除佛教，於是隱遁到巖谷中。宣宗恢復佛教后，又出山與南山王一起…… 甲子年（四） 三月，任命道士趙歸真（Zhào Guīzhēn）為左右街道門教授先生。當時皇帝銳意求仙，趙歸真受到寵信。每次進見必定排斥佛教，認為應該全部除去。皇帝深以為然。趙歸真又請求與佛教人士辯論。皇帝下旨，召集僧人和道士在麟德殿談論。法師知玄（Zhī Xuán）登上辯論席，辯論敏捷精悍，道士們不能使他屈服。知玄因此上奏說：『王者應該注重禮樂，統一法度。吐納服食，是山林隱士獨自享有的事情。希望陛下不要過於留神。』皇帝臉色不悅。侍臣暗示知玄，賦詩來為自己解釋。知玄立刻獻上五篇詩，其中有『鶴背傾危龍背滑，君王且住一千年』的句子。皇帝知道他在諷刺，特地放他返回家鄉（《傳燈錄》）。 乙丑年（五） 趙歸真作為諫官多次進諫，於是舉薦鄧元超，並召他進京，與趙歸真、劉玄靖等人一起，更加排斥佛教。

【English Translation】 English version Until the twenty-seventh night, the Master passed away. After cremation, over a thousand śarīra (Buddhist relics) were obtained. He was posthumously named Great Master Wuzhu. His pagoda was named Jingsheng. The foremost disciple who received his Dharma was Chan Master Dongshan Jia. Renxu Year (2) Pei Xiu (a Tang Dynasty official) was serving in Hongzhou. He welcomed Chan Master Xiyun from Mount Huangbo to the prefecture and resided at Longxing Temple. He inquired about the Dharma morning and evening. He presented a poem saying: 'Since the Great Master transmitted the mind-seal, his forehead bears a round pearl, and his body is seven feet tall. He has dwelled in Shu for ten years, carrying his staff, and today he crosses the Zhang River on a floating cup. A thousand dragons and elephants follow your noble steps, and ten thousand miles of fragrant flowers form auspicious causes. I wish to serve you as my teacher, but I wonder to whom you will entrust the Dharma?' Guihai Year (3) Great Master Zhengjue of Mount Jiuzuo, named Zhiguang, was a native of Xianyou in Xinghua Army. He was born in the second year of Yuanhe. He initially visited National Teacher Anguo of Yanguan and Chan Master Wudeng of Ezhou, gaining some insight. Thereupon, he returned south and resided in Quanzhou. He often carried an iron bowl and was accompanied by a hundred dogs. At this time, Emperor Wuzong was about to abolish Buddhism, so he retreated into a rocky valley. After Emperor Xuanzong restored Buddhism, he emerged again and joined King Nanshan in... Jiazi Year (4) In March, the Daoist Zhao Guizhen was appointed as Professor of the Left and Right Street Gates. At that time, the Emperor was keen on seeking immortality, and Zhao Guizhen was favored. Every time he met with the Emperor, he would criticize Buddhism, believing it should be completely eliminated. The Emperor deeply agreed. Zhao Guizhen then requested to debate with Buddhists. An imperial decree was issued, summoning monks and Daoists to the Linde Hall for discussion. Dharma Master Zhixuan ascended the debate platform, his arguments were quick and strong, and the Daoists could not subdue him. Zhixuan then reported: 'A ruler should value ritual and music, and unify laws and measures. Breathing exercises and dietary practices are matters that hermits in the mountains and forests enjoy alone. I hope Your Majesty will not be too concerned with them.' The Emperor's expression was displeased. Attending officials hinted to Zhixuan to compose a poem to explain himself. Zhixuan immediately presented five poems, including the lines 'The crane's back is precarious, the dragon's back is slippery, may the ruler stay for a thousand years.' The Emperor knew he was satirizing him and specially allowed him to return to his hometown (from the Transmission of the Lamp). Yichou Year (5) Zhao Guizhen, as a remonstrating official, repeatedly advised the Emperor, and then recommended Deng Yuanchao, summoning him to the capital. Together with Zhao Guizhen, Liu Xuanjing, and others, they further criticized Buddhism.

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○五月敕。並省天下佛寺。上都各留四寺。寺僧三十人。上州各留一寺。下州寺並廢。上寺留僧二十人。中寺留十人。下寺五人。餘僧及尼皆令歸俗。毀寺院凡四萬余區。歸俗僧尼二十六萬餘人(唐史)○時福州龜山智真禪師有二偈。明月分形處處新。白衣寧墜解空人。誰言在俗妨修道。金粟曾為長者身。忍仙林下坐禪時。曾被歌王割截肢。況我聖朝無此事。只令休道亦何悲(傳燈)。

宣宗

丙寅(會昌六年)

三月武宗不豫。因服金丹發背。遍體惡瘡。以至躁悶失常。心生狂亂。旬日不能言而崩。年三十三。舊史贊曰。昭肅削浮圖之法。懲桑門之流。志欲矯步丹梯。求珠赤水。徒見蕭衍姚興之旁學。不悟秦皇漢武之妄求。蓋受惑左道之言。故偏斥異方之教。況西來之法。將及千年。蚩蚩之民。習已成俗。畏其教甚於國法。樂其徒不異登仙。一朝隳殘金像。燔棄胡書。結怨于膜拜之流。犯怒於匹夫之口。帝稱為明斷。然聽斯蔽矣(唐史)○其月宣宗即位。帝憲宗第十三子。初武宗忌之。沈之宮廁。宦者仇公武潛施拯護。俾髡髮為僧。乃周遊天下。嘗居鹽官安禪師會中。遇黃檗禮拜次。帝問曰。不著佛求。不著法求。不著眾求。用禮何為。檗云。常禮如是事。帝曰。用禮何為。檗便打。帝曰大粗生

【現代漢語翻譯】 現代漢語譯本 ○五月敕令。全面取締天下佛寺。上都（首都）各保留四座寺廟，每寺僧侶三十人。上州（高級州）各保留一座寺廟，下州（低階州）的寺廟全部廢除。上等寺廟保留僧侶二十人，中等寺廟保留十人，下等寺廟五人。其餘僧侶及尼姑全部勒令還俗。被毀寺院共計四萬餘座，被勒令還俗的僧尼二十六萬餘人（唐史）。 ○當時福州龜山智真禪師有兩首偈語：『明月分形處處新，白衣寧墜解空人。誰言在俗妨修道，金粟曾為長者身。』『忍仙林下坐禪時，曾被歌王割截肢。況我聖朝無此事，只令休道亦何悲』（傳燈）。

宣宗

丙寅（會昌六年）

三月，武宗皇帝身體不適，因服用金丹而背部生瘡，遍體都是惡瘡，以至於煩躁不安，精神失常，心生狂亂。十幾天不能說話就駕崩了，享年三十三歲。舊史評論說：『昭肅皇帝削減佛教，懲罰僧侶，立志要攀登丹梯，尋求赤水之珠。只是看到了蕭衍（梁武帝）和姚興（後秦文桓帝）的片面學習，沒有領悟到秦始皇和漢武帝的妄求。大概是受到了左道之言的迷惑，所以才偏頗地排斥異域的宗教。況且西來的佛法，將近千年，老百姓已經習以為常，畏懼佛教甚於畏懼國法，喜歡僧侶不亞於喜歡登仙。一旦摧毀佛像，焚燒胡人的經書，就會與信奉佛教的人結下仇怨，觸怒普通百姓的口舌。皇帝自稱為英明果斷，然而聽信讒言，就被矇蔽了啊！』（唐史）。 ○當月，宣宗皇帝即位。宣宗是憲宗皇帝的第十三子。當初武宗皇帝忌憚他，將他沉入宮中的廁所。宦官仇公武暗中施救，讓他剃髮為僧，於是周遊天下。曾經住在鹽官安禪師的門下。遇到黃檗（Huángbò，唐代禪師）禪師禮拜時，宣宗皇帝問道：『不執著于佛去求，不執著於法去求，不執著于僧眾去求，用禮拜做什麼呢？』黃檗禪師說：『經常如此行禮。』宣宗皇帝說：『用禮拜做什麼？』黃檗禪師就打了他。宣宗皇帝說：『太粗魯了！』

【English Translation】 English version ○ An edict in the fifth month ordered the abolition of all Buddhist temples throughout the realm. The capital (Shangdu) was to retain four temples, each with thirty monks. Superior prefectures (Shangzhou) were to retain one temple each, while all temples in inferior prefectures (Xiazhou) were to be abolished. Superior temples were to retain twenty monks, medium temples ten, and inferior temples five. The remaining monks and nuns were all ordered to return to lay life. Over 40,000 temples were destroyed, and over 260,000 monks and nuns were forced to return to lay life (Tang History). ○ At that time, Zen Master Zhizhen of Guishan Temple in Fuzhou had two gathas (verses): 'The bright moon divides its form, ever new in every place; why should a layman fall, one who understands emptiness? Who says that being a layman hinders cultivating the Way? Golden Millet (Jinsu, referring to a past Buddha) was once a householder.' 'When the Immortal of Patience (Renxian, referring to a Bodhisattva known for patience) sat in meditation under the trees, he was once dismembered by the Singing King (Gēwáng, a cruel king in a past life). Moreover, our sagely dynasty has no such event; merely ordering the cessation of the Way, what grief is there?' (Transmission of the Lamp).

Emperor Xuanzong

Bingyin Year (6th year of Huichang, 846 AD)

In the third month, Emperor Wuzong fell ill. Due to taking golden elixirs, he developed sores on his back, with malignant sores all over his body, leading to restlessness, mental derangement, and madness. He was unable to speak for ten days before passing away at the age of thirty-three. The old history commented: 'Emperor Zhaosu (Wuzong) reduced Buddhism and punished the Sangha (Buddhist community), aspiring to climb the ladder of immortality and seek the pearl of the Red River. He only saw the superficial learning of Emperor Wu of Liang (Xiao Yan) and Emperor Wenhuan of Later Qin (Yao Xing), failing to comprehend the vain pursuits of Emperor Qin and Emperor Wu of Han. He was likely deluded by the words of heterodox teachings, thus biasedly rejecting foreign religions. Moreover, the Dharma (Buddhist teachings) from the West had been around for nearly a thousand years, and the common people had become accustomed to it, fearing Buddhism more than the laws of the state, and delighting in the Sangha no differently than ascending to immortality. Once the golden images were destroyed and the barbarian scriptures burned, resentment was incurred from those who prostrated in worship, and anger was provoked from the mouths of ordinary people. The emperor called himself wise and decisive, but by listening to slander, he was blinded!' (Tang History). ○ In that month, Emperor Xuanzong ascended the throne. Emperor Xuanzong was the thirteenth son of Emperor Xianzong. Initially, Emperor Wuzong was wary of him and had him submerged in the palace latrine. The eunuch Qiu Gongwu secretly rescued him, had him tonsured as a monk, and thus he traveled throughout the realm. He once resided under Zen Master An of Yanguan. When encountering Zen Master Huangbo (Huángbò, a Zen master of the Tang Dynasty) during a prostration, Emperor Xuanzong asked: 'Without attachment to seeking the Buddha, without attachment to seeking the Dharma, without attachment to seeking the Sangha, what is the use of prostration?' Zen Master Huangbo said: 'It is always like this.' Emperor Xuanzong said: 'What is the use of prostration?' Huangbo then struck him. Emperor Xuanzong said: 'Too rude!'

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。檗又打。后雪竇有頌云。凜凜威風不自誇。端居寰海定龍蛇。大中天子曾輕觸。三度親遭弄爪牙。初帝至鹽官時。安禪師一日預戒知事曰。當有異人至此。明日行腳僧數人蔘禮。安默識之遂令維那高位安置。禮殊他等。安每接談話。益加貴氣。乃曰。寺眾患齋不供。就求一供疏。帝為制之。安覽之驚悚。知供僧赍去。所獲豐厚。乃語帝曰。時至矣。無滯泥蟠。囑以佛法後事而去。洎鹽官示寂。帝詩悼云。像季何教禍所鐘。釋門光彩喪驪龍。香階懶踏初生草。抵掌悲看異日容。玉柄永離三教座。金鳴長鎮萬年蹤。知師地獄因緣盡。應上諸天第幾重。后出授江陵少尹。武宗崩。左神策軍中尉楊公。諷宰臣百官迎立之。及帝即位。接對群僚。處決庶務。中外翕然。方見其隱德焉(祖庭事苑)○五月敕道士趙歸真劉玄靖鄧元超等十二人。以蠱惑先朝。排毀釋氏。並賜朝堂決杖配嶺表○敕上都東都各復大寺八所。並賜新額。帝居藩邸。嘗異夢如漢明事。始龍躍之年。悉複名寺云。

丁卯(大中元年)

閏三月詔曰。會昌季年並省寺宇。雖云異方之教。有資為理之源。中國之人久行其道。𨤲革過當。事體乖謬。其靈山聖境。應會昌五年所發寺宇。諸宿舊僧。可仍舊修復住持(唐史)○龜洋慧忠禪師。聞重興之詔。乃

【現代漢語翻譯】 檗（bò，一種樹木）又打。後來雪竇（xuě dòu，人名，禪宗大師）作頌說：『凜凜威風不自誇，端居寰海定龍蛇。大中天子曾輕觸，三度親遭弄爪牙。』當初宣宗皇帝到鹽官（yánguān，地名）時，安禪師（ān chánshī，人名，禪師）一日預先告知寺院執事說：『當有異人來到這裡。』第二天，有幾個行腳僧前來參拜。安禪師默默記住了他，於是讓維那（wéinà，寺院中的職務，負責僧眾的事務）用高規格的待遇安置他，禮遇超過其他人。安禪師每次和他交談，都覺得他更加尊貴。於是（皇帝）說：『寺里的僧眾苦於齋飯供應不足，想請您寫一篇供疏（gōng shū，一種文書，用於祈求供養）。』皇帝為他寫了。安禪師看了之後，非常驚恐，知道供僧的人帶著供疏去，會獲得豐厚的供養。於是告訴皇帝說：『時機到了，不要滯留在這裡。』囑咐了佛法的後事就離開了。等到鹽官禪師圓寂，皇帝作詩悼念說：『像季何教禍所鐘，釋門光彩喪驪龍。香階懶踏初生草，抵掌悲看異日容。玉柄永離三教座，金鳴長鎮萬年蹤。知師地獄因緣盡，應上諸天第幾重。』後來（皇帝）出任江陵（jiānglíng，地名）少尹（shǎoyǐn，官名）。武宗（wǔzōng，人名，唐朝皇帝）駕崩，左神策軍（zuǒ shéncè jūn，禁軍）中尉楊公（yáng gōng，人名）勸說宰相百官迎接他即位。等到皇帝即位，接見群臣，處理政務，朝野內外都感到滿意，這才看到他隱匿的美德啊。（出自《祖庭事苑》（zǔtíng shìyuàn，佛教典籍）） 五月，皇帝下令道士趙歸真（zhào guīzhēn，人名）、劉玄靖（liú xuánjìng，人名）、鄧元超（dèng yuánchāo，人名）等十二人，因為他們蠱惑先朝，排斥詆譭佛教，都判處在朝堂上杖刑，流放到嶺南地區。 皇帝下令在上都（shàngdū，唐朝首都，長安）和東都（dōngdū，唐朝陪都，洛陽）各恢復八所大寺，並賜予新的寺額。皇帝在藩邸（fāndǐ，藩王的府邸）時，曾經做過奇異的夢，就像漢明帝（hàn míngdì，人名，東漢皇帝）一樣。在龍躍（lóng yuè，年號）之年開始，全部恢復了寺廟的名稱。 丁卯（dīngmǎo，干支紀年，指大中元年） 閏三月，皇帝下詔說：『會昌（huìchāng，年號）末年，合併省減寺廟，雖然說是異方的教義，也有助於治理的源泉。中國之人長期奉行這種教義，廢除變革太過分，事情不合情理。那些靈山聖境，應該恢復會昌五年所廢除的寺廟，讓原來的老僧人仍然修復寺廟並主持。』（出自《唐史》（tángshǐ，史書））龜洋慧忠禪師（guī yáng huìzhōng chánshī，人名）聽到重興佛教的詔令，於是。

【English Translation】 Later, Xuě Dòu (a Chan master) composed a verse saying: 'His awe-inspiring power does not boast itself, Sitting upright in the world, he settles dragons and snakes. The Emperor Dà Zhōng (name of an emperor) once lightly touched him, And thrice personally encountered his playing claws and teeth.' When Emperor Xuān Zōng (name of an emperor) first arrived at Yáng Guān (place name), Chan Master Ān (name of a Chan master) forewarned the monastery's affairs officer one day, saying, 'An extraordinary person will come here.' The next day, several traveling monks came to pay their respects. Chan Master Ān silently recognized him and ordered the Vina (monastery official in charge of affairs) to arrange a high-ranking seat for him, treating him with more respect than others. Each time Chan Master Ān spoke with him, he felt he became even more noble. Then (the emperor) said, 'The monks in the monastery suffer from insufficient vegetarian meals, and I would like to request a donation request (a written request for offerings).' The emperor wrote it for him. Chan Master Ān was startled after reading it, knowing that the person providing the offerings would receive generous donations. So he told the emperor, 'The time has come, do not linger here.' He entrusted the affairs of the Dharma to him and left. When Chan Master Yán Guān passed away, the emperor wrote a poem in mourning, saying: 'In the degenerate age, what teaching is the source of calamity? The glory of the Buddhist gate has lost its black dragon. The fragrant steps are too lazy to tread on the newly grown grass, I sadly watch his different appearance with my hands clasped. The jade handle has forever left the seat of the three teachings, The golden bell will forever guard the traces of ten thousand years. Knowing that the teacher's earthly karma is exhausted, To which heaven should he ascend?' Later, (the emperor) took the position of Junior Magistrate of Jiāng Líng (place name). When Emperor Wǔ Zōng (name of an emperor) passed away, Lord Yáng (name of a person), the Left Commander of the Divine Strategy Army (imperial guards), persuaded the prime minister and officials to welcome him to the throne. When the emperor ascended the throne, he met with the officials and handled government affairs, and everyone inside and outside the court was satisfied. Only then did they see his hidden virtues. (From 'Zǔ Tíng Shì Yuàn' (Buddhist text)) In the fifth month, the emperor ordered that the Daoist priests Zhào Guī Zhēn (name of a person), Liú Xuán Jìng (name of a person), Dèng Yuán Chāo (name of a person), and twelve others be punished with caning in the court and exiled to the Lingnan region because they had misled the previous dynasty and slandered Buddhism. The emperor ordered that eight large temples be restored in both Shàng Dū (Tang Dynasty capital, Chang'an) and Dōng Dū (Tang Dynasty secondary capital, Luoyang), and new plaques be granted. When the emperor was in the princely residence (residence of a prince), he had a strange dream like Emperor Hàn Míng (name of an emperor). In the year of Lóng Yuè (reign title), all the names of the temples were restored. Dīng Mǎo (year in the sexagenary cycle, referring to the first year of Dà Zhōng reign) In the intercalary third month, the emperor issued an edict saying: 'In the final years of Huì Chāng (reign title), temples were merged and reduced. Although it is said to be a foreign teaching, it also has a source for governance. The people of China have long practiced this teaching, and the abolition and reform were excessive, and the matter was unreasonable. Those sacred sites on the spiritual mountains should restore the temples that were abolished in the fifth year of Huì Chāng, and let the original old monks continue to repair the temples and preside over them.' (From 'Táng Shǐ' (historical text)) Chan Master Guī Yáng Huì Zhōng (name of a person) heard the edict to revive Buddhism, and then.

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曰。仙去者未必受箓。成佛者未必須僧。遂過中不食不宇禪跡。不出山者三十年。有三偈曰。雪后始知松柏操。云收方見濟淮分。不因世主令還俗。那辨雞群與鶴群。多年塵土自騰騰。雖著伽梨未是僧。今日歸來酬本志。不妨留髮候傳燈。形容雖變道常存。混俗心源亦不昏。試讀善才巡禮偈。當年豈例是沙門(傳燈)○七月詔列李德裕罪惡。流潮崖而卒○是年尚書白居易卒。年七十五。歷尚書左僕射。初居易被遇憲宗。為當路所忌。遂遭擯斥。所蘊不得施。乃放意文酒。能順適所遇。托佛死生之說。若忘形骸者。后與弟行簡敏中友愛。所居履道里。疏沼種樹。架石樓香山。鑿八節灘。號醉吟先生。晚節好佛尤甚。至經月不食葷。與香山僧如滿。結香火社。每肩輿往來。白衣鳩杖。自稱香山居士。與胡景等九人宴集。皆高年不仕者。人慕之。繪為九老圖。居易既卒。以其所居第。施為佛寺。居易嘗畫彌陀佛像。而禮事之。自為之記。略曰。我本師釋迦如來說言。西方有世界號極樂。以無八苦四惡道故也。其國號凈土。以無三毒五濁業故也。其佛號阿彌陀。以壽無量愿無量。功德相好光明無量故也。諦觀此娑婆世界眾生。無賢愚。無貴賤。無幼艾。有起心歸佛者。舉手合掌。必向西方。有怖厄苦惱。開口發心。必先念阿彌

【現代漢語翻譯】 說：『仙逝之人未必都曾受箓（道教儀式），成佛之人也未必須是僧侶。』於是他過了中午就不再進食，也不留下禪修的軌跡，隱居山中三十年。他有三首偈語：『雪後方知松柏的堅貞，雲散才見濟水與淮水的界限分明。不是因為世俗君主的命令而還俗，怎能分辨雞群與鶴群的不同。』『多年來塵土自飛揚，即使穿著袈裟也未必是僧人。今日歸來是爲了酬謝本來的志向，不妨留著頭髮等待傳燈。』『容貌雖然改變，道卻長存，混跡於世俗之中，心源也不昏昧。試讀善財童子巡禮的偈語，當年難道都是沙門（出家人）嗎？』（《傳燈錄》） 七月，皇帝下詔列舉李德裕的罪惡，將他流放到潮州、崖州，最終在那裡去世。 這一年，尚書白居易去世，享年七十五歲。他曾任尚書左僕射。當初，白居易受到憲宗皇帝的賞識，但被當權者嫉妒，於是遭到排斥，他的才能無法施展。於是他放縱于詩文酒宴，能夠順應所遇到的境況，寄託于佛教的生死輪迴之說，好像忘卻了形骸一樣。後來與弟弟白行簡、裴敏中友愛。他們居住在履道里，疏通水池，種植樹木，搭建石樓香山，開鑿八節灘，自號『醉吟先生』。晚年信奉佛教尤其虔誠，甚至一個月不吃葷腥。與香山僧人如滿結成香火社。每次乘坐肩輿往來，身穿白衣，手持鳩杖，自稱『香山居士』。與胡景等九人宴集，都是高齡而不做官的人，人們羨慕他們，將他們的形象畫成《九老圖》。白居易去世后，將他居住的宅邸捐獻出來作為佛寺。白居易曾經畫過彌陀佛像，並且禮拜供奉它，還親自為之作記，大意是：『我的本師釋迦牟尼佛說：西方有一個世界叫做極樂世界，因為沒有八苦四惡道。那個國家叫做凈土，因為沒有三毒五濁業。那裡的佛叫做阿彌陀佛，因為壽命無量，願力無量，功德相好光明無量。仔細觀察這個娑婆世界的眾生，無論賢愚，無論貴賤，無論老少，有發心歸向佛的，舉手合掌，必定面向西方。有恐懼厄難苦惱的，開口發心，必定先念阿彌陀佛。』

【English Translation】 He said, 'Those who ascend to immortality may not necessarily have received the Lu (Taoist ordination), and those who attain Buddhahood do not necessarily have to be monks.' Thereupon, he abstained from food after noon, left no traces of Chan practice, and remained in the mountains for thirty years. He had three verses: 'Only after the snow do we know the integrity of pine and cypress; only when the clouds disperse do we see the distinct division of the Ji and Huai rivers. If not for the secular ruler's order to return to secular life, how could one distinguish the flock of chickens from the flock of cranes?' 'For many years, dust has been rising on its own; even wearing the kasaya does not necessarily make one a monk. Today I return to fulfill my original aspiration; it does no harm to keep my hair and await the transmission of the lamp.' 'Though the appearance changes, the Dao remains; mingling with the world, the source of the mind is not obscured. Try reading the verses of Sudhana's (Shancai, a seeker of enlightenment) pilgrimage; were they all Shramanas (monks) back then?' (Transmission of the Lamp) In the seventh month, the emperor issued an edict listing Li Deyu's crimes, exiling him to Chaozhou and Yazhou, where he eventually died. In this year, the Minister Bai Juyi passed away at the age of seventy-five. He had served as the Left Vice Minister of the Ministry of Personnel. Initially, Bai Juyi was favored by Emperor Xianzong, but he was envied by those in power, and thus he was ostracized, and his talents could not be utilized. Therefore, he indulged in poetry, literature, and wine, able to adapt to the circumstances he encountered, entrusting himself to the Buddhist teachings of life and death, as if forgetting his physical form. Later, he was loving and friendly with his younger brother Bai Xingjian and Pei Minzhong. They lived in Lidao Lane, dredging ponds, planting trees, building the Stone Tower Fragrant Mountain, and excavating the Eight Section Shoal, calling himself 'Drunken Singing Gentleman'. In his later years, he was particularly devout in his belief in Buddhism, even abstaining from meat for a month. He formed a incense society with the monk Ruman of Fragrant Mountain. Each time he traveled back and forth in a shoulder carriage, wearing white clothes and holding a pigeon staff, calling himself 'Layman of Fragrant Mountain'. He held banquets with Hu Jing and other nine people, all of whom were elderly and did not serve as officials. People admired them and painted their images as the 'Nine Elders Picture'. After Bai Juyi passed away, he donated his residence to be used as a Buddhist temple. Bai Juyi once painted an image of Amitabha Buddha and worshiped it, and he personally wrote a record for it, the gist of which is: 'My original teacher Shakyamuni Buddha said: In the West, there is a world called the Land of Ultimate Bliss, because there are no eight sufferings and four evil paths. That country is called the Pure Land, because there are no three poisons and five turbidities. The Buddha there is called Amitabha, because his life is immeasurable, his vows are immeasurable, and his merits, auspicious marks, and light are immeasurable. Carefully observe the sentient beings of this Saha world, regardless of whether they are wise or foolish, noble or lowly, young or old, those who have the intention to return to the Buddha, raising their hands and joining their palms, will surely face the West. Those who have fear, calamity, suffering, and distress, opening their mouths and making a vow, will surely first recite Amitabha Buddha.'

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陀。又範金合土。刻石繡紋。乃至印水聚沙。童子戲者。莫不率以阿彌陀佛為上首。不知其然而然。由是而觀是。彼如來有大誓願於此眾生。眾生有大因緣于彼國土明矣。不然南北東方過現未來佛多矣。何獨如是哉。唐中大夫太子少傳白居易。當衰暮之歲。中風痹之疾。乃舍俸錢三十萬。命工畫西方世界一部阿彌陀佛坐中央。觀音勢至二大士侍左右。人天瞻仰。功德成就。弟子居易稽首。跪于佛前。愿此功德。回施眾生。眾生有如我老者。如我病者。並離苦得樂。斷惡修善。不越南部。便睹西方。青蓮上品。隨緣往生。現在未來常得親近。欲重宣此義。而說贊曰。極樂世界清凈土。無諸惡道及眾苦。愿如我身老病者。同生無量壽佛所(文集)。

戊辰(二年)

觀察使裴休守宣城。嘗與名緇講道。門人謂公曰。敢問三界之言未立。人不知修行。不見因果。介景福者。不為之少。洎斯教也。行乎中夏。愚人畏罪損其惡。賢人望福增其善。增之不已。則至今當盡善矣。損之不已。至今當無惡矣。何昏迷暴虐。無減于秦漢之前。福慧聽明。不增于魏晉之後。歸之者殊途輻湊。立之者萬法雲興。宜使吾人盡升覺路。不宜蚩蚩庶類由古它□。若斯之迷也。由之之固。庸非溺乎。公笑謂之曰。大明肇啟。法不齊備。聖

【現代漢語翻譯】 現代漢語譯本：還有用金屬或泥土鑄造佛像，在石頭上雕刻，用絲線繡制佛像，乃至在水上書寫，用沙子堆積佛塔，即使是兒童的遊戲，也無不以阿彌陀佛（Amitābha，梵語，意為無量光或無量壽）為首要。不知為何會這樣，但由此看來，阿彌陀佛如來（Tathāgata，佛的稱號）與此方眾生有大誓願，而眾生與西方極樂世界有大因緣，這是顯而易見的。不然的話，南北東方過去未來諸佛眾多，為何唯獨如此呢？唐朝中大夫太子少傅白居易，在衰老之年，身患中風麻痹之疾，於是拿出俸祿三十萬，命工匠繪製西方極樂世界圖，阿彌陀佛坐在中央，觀音（Avalokiteśvara，菩薩名，意為觀世音）和大勢至（Mahāsthāmaprāpta，菩薩名，意為大精進）二位大士侍立左右，人天瞻仰，功德圓滿成就。弟子白居易稽首跪于佛前，愿以此功德，迴向施予眾生。愿眾生中有像我一樣年老的人，像我一樣生病的人，都能脫離痛苦獲得快樂，斷除惡行修習善行，不必經過南部的輪迴，便能得見西方極樂世界，在青蓮上品，隨緣往生。現在未來常常能夠親近佛。爲了再次宣揚這個意義，而作讚頌說：極樂世界是清凈的國土，沒有各種惡道和眾多的痛苦。愿像我這樣年老生病的人，都能一同往生到無量壽佛（Amitāyus，阿彌陀佛的別名，意為無量壽）的處所（文集）。 戊辰（二年） 觀察使裴休鎮守宣城，曾經與著名僧人講論佛法。門人對裴休說：『請問三界（Trailokya，佛教宇宙觀，指欲界、色界、無色界）的說法還沒有確立時，人們不知道修行，看不到因果報應，能夠約束自己行為的人很少。自從佛教傳入中原，愚笨的人因為害怕罪惡而減少惡行，賢能的人希望得到福報而增加善行。如果增加善行不止，那麼到現在應當全部是善了；如果減少惡行不止，那麼到現在應當沒有惡了。為什麼昏庸迷惑、暴虐的行為，沒有比秦漢之前減少，福德智慧、聽聞佛法和明白事理，沒有比魏晉之後增加呢？歸向佛法的人從不同的道路彙集而來，建立佛法的人使萬法如雲般興起，應該使我們所有人都走上覺悟的道路，不應該讓眾多百姓像過去一樣迷惑。像這樣執迷不悟，如此頑固，難道不是沉溺其中嗎？』裴休笑著對他說：『大明（指佛法）剛剛開始興盛，法度還不完備，聖人……』

【English Translation】 English version: Furthermore, they cast images of Buddha with gold and clay, carve them in stone, embroider them with silk threads, and even write on water and build sand pagodas. Even children's games invariably place Amitābha (Amitābha, Sanskrit, meaning immeasurable light or immeasurable life) at the forefront. They do not know why this is so, but from this, it is clear that the Tathāgata (Tathāgata, title of a Buddha) Amitābha has a great vow for the sentient beings of this world, and that these beings have a great karmic connection with the Western Pure Land. Otherwise, there are numerous Buddhas in the North, South, East, past, and future; why is it only like this? Bai Juyi, Grand Master of the Court and Junior Tutor to the Crown Prince of the Tang Dynasty, in his declining years, suffering from stroke and paralysis, used 300,000 of his salary to commission artisans to paint a depiction of the Western Pure Land, with Amitābha Buddha seated in the center, and the two great Bodhisattvas Avalokiteśvara (Avalokiteśvara, name of a Bodhisattva, meaning 'Observing the Sounds of the World') and Mahāsthāmaprāpta (Mahāsthāmaprāpta, name of a Bodhisattva, meaning 'Great Strength Arrived') attending on either side, with humans and devas looking up in reverence, the merit and virtue were perfectly accomplished. His disciple Bai Juyi prostrates himself and kneels before the Buddha, vowing to dedicate this merit and virtue to all sentient beings. May those among sentient beings who are as old as I am, as sick as I am, all be liberated from suffering and attain happiness, cut off evil deeds and cultivate good deeds, and without passing through the Southern Continent, be able to behold the Western Pure Land, in the upper grade of the blue lotus, be reborn according to their karmic conditions. May they always be able to draw near to the Buddha in the present and future. To further proclaim this meaning, he composed a eulogy, saying: 'The Land of Ultimate Bliss is a pure land, without any evil paths or numerous sufferings. May those who are as old and sick as I am, all be reborn in the abode of Amitāyus (Amitāyus, another name for Amitābha, meaning immeasurable life)' (Collected Works). Year Wuchen (Year 2) Pei Xiu, the observing commissioner, was stationed in Xuancheng and often lectured on the Dharma with famous monks. A disciple said to him: 'May I ask, when the concept of the Three Realms (Trailokya, Buddhist cosmology, referring to the Desire Realm, Form Realm, and Formless Realm) was not yet established, people did not know about cultivation and could not see the cause and effect of karma, and few could restrain their behavior. Since Buddhism was introduced to the Central Plains, foolish people have reduced their evil deeds out of fear of sin, and virtuous people have increased their good deeds in the hope of gaining blessings. If increasing good deeds had continued without end, then by now everything should be good; if reducing evil deeds had continued without end, then by now there should be no evil. Why is it that the confusion, delusion, and tyrannical behavior have not decreased compared to before the Qin and Han dynasties, and the merit, virtue, wisdom, hearing of the Dharma, and understanding of reason have not increased compared to after the Wei and Jin dynasties? Those who turn to the Dharma gather from different paths, and those who establish the Dharma cause the myriad dharmas to arise like clouds. We should enable all of us to embark on the path of enlightenment, and we should not allow the numerous common people to be deluded as in the past. Such delusion, so stubborn, is it not drowning in it?' Pei Xiu smiled and said to him: 'The Great Light (referring to the Dharma) has just begun to flourish, and the laws are not yet complete, the sage...'

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人繼出。代天為工。結繩畫卦。文質滋改。一聖立一法生。天道人事。顯若符契。夫燧人氏之未有火也。則天無火星。人無火食。龜無火兆。物無火災必矣。少昊氏之未理金也。則天無金星。人無金甲。龜無金兆。物無金災必矣。及聖人攻木出火。鍛石取金。於是乎精芒主宰。騰變上下。則知世法時。事隨聖人也。探精神之源。窮性命之表。作大方便。護于群生。群生受之而不知。蓋猶天道執行。物以生茂。皆謂自己。孰知其然也。於是問者廓然自得佛味。及詔許立寺。而宣之。士民。相鼓以□請。先立之於宣郛。遂復新興寺焉○是年裴休復禮請黃檗運禪師。至州寓開元寺。旦夕受法。

己巳(三年)

湖南觀察使裴休。謁華林覺禪師。休問師有侍者否。曰有一兩個。休云在什麼處。覺乃喚大空小空。時二虎自庵后而出。休大驚。覺語虎曰。且去。有客在。二虎哮吼而去。休問。師作何行業感得如斯。覺云會么。休云不會。覺雲山僧常念觀音。休嘆異而去。覺隱居常持錫。夜出林間。七步一振錫。一稱觀音號。有僧來參。方展坐具。覺曰。且緩緩。僧曰。和尚見個什麼。覺云。可惜許磕破鐘樓。其僧有省。

庚午(四年)

八月黃檗運禪師示寂。謚斷際禪師。塔曰廣業。丞相裴休紀其語曰。

【現代漢語翻譯】 現代漢語譯本： 人不斷出現，代替天來行使工匠的職責，通過結繩記事、繪製卦象，使得文化和實質不斷改進。每當一位聖人出現，就有一種法則產生，天道與人事，顯現得如同符契一般。如果燧人氏沒有發明火，那麼天上就不會有火星，人們不會有熟食，龜甲不會有火兆，萬物也必然不會有火災。如果少昊氏沒有治理金屬，那麼天上就不會有金星，人們不會有金屬盔甲，龜甲不會有金屬之兆，萬物也必然不會有金屬帶來的災害。等到聖人鉆木取火，冶煉石頭獲得金屬，於是精妙的光芒主宰一切，變化騰躍于上下之間，這才知道世間的法則隨著時代和聖人而變化。他們探索精神的源頭，窮究性命的表象，創造極大的方便法門，來保護眾生。眾生接受了這些好處卻不自知，這就像天道執行，萬物因此生長茂盛，都認為是自己本身的原因，誰知道是聖人的功勞呢？於是提問的人豁然開朗，領悟了佛法的滋味。等到朝廷下詔允許建立寺廟，並進行宣揚，士人和百姓互相鼓勵，爭先恐後地請求建寺。於是先在宣郛這個地方建立了寺廟，隨後又重新興建了新興寺。這一年，裴休重新以禮節恭請黃檗運禪師，來到州里的開元寺居住，早晚都向他學習佛法。

己巳（三年）

湖南觀察使裴休，拜訪華林覺禪師。裴休問禪師是否有侍者，禪師說有一兩個。裴休問：『他們在什麼地方？』覺禪師於是呼喚『大空』、『小空』。當時有兩隻老虎從庵後走了出來，裴休非常吃驚。覺禪師對老虎說：『你們先去吧，有客人在。』兩隻老虎吼叫著離開了。裴休問：『禪師您做了什麼修行，能感應到如此景象？』覺禪師問：『你明白嗎？』裴休說：『不明白。』覺禪師說：『山僧我經常唸誦觀音菩薩的名號。』裴休感嘆驚異地離開了。覺禪師隱居時經常拄著錫杖，夜晚在林間行走，每走七步就振動一下錫杖，唸誦一聲觀音菩薩的名號。有僧人前來參拜，剛要展開坐具，覺禪師說：『且緩緩。』僧人問：『和尚您看到了什麼？』覺禪師說：『可惜啊，磕破了鐘樓。』那位僧人有所領悟。

庚午（四年）

八月，黃檗運禪師圓寂。謚號為斷際禪師，塔名為廣業。丞相裴休記錄了他的言語說：

【English Translation】 English version: People continued to emerge, acting as artisans on behalf of Heaven, using knotted cords and drawing trigrams to continuously improve culture and substance. Whenever a sage arose, a law was born, and the Way of Heaven and human affairs appeared as if in perfect agreement. If Suirenshi (the Fire Maker) had not invented fire, then there would be no Mars in the sky, people would have no cooked food, tortoise shells would have no fire omens, and there would certainly be no fire disasters. If Shao Hao (god of metal) had not governed metal, then there would be no Venus in the sky, people would have no metal armor, tortoise shells would have no metal omens, and there would certainly be no disasters caused by metal. When the sages drilled wood to make fire and smelted stone to obtain metal, then the subtle brilliance dominated everything, and changes soared up and down. Only then did people know that the laws of the world changed with the times and with the sages. They explored the source of the spirit, exhausted the appearance of nature and life, and created great expedient methods to protect all beings. All beings received these benefits without knowing it, just as the Way of Heaven operates and all things grow luxuriantly because of it, thinking it is their own doing. Who knows that it is the merit of the sages? Then the questioner suddenly understood and tasted the flavor of the Buddha's teachings. When the imperial court issued an edict allowing the establishment of temples and promoting them, scholars and people encouraged each other and rushed to request the construction of temples. So, they first established a temple in Xuanfu (place name), and then rebuilt Xinxing Temple. In this year, Pei Xiu (a prime minister) respectfully invited Huangbo Yun (Zen master), to reside in Kaiyuan Temple in the state, and studied the Dharma from him morning and night.

Ji Si (Year 3)

The Hunan (province in China) Inspector Pei Xiu, visited Zen Master Hualin Jue. Pei Xiu asked the Zen master if he had attendants, and the Zen master said he had one or two. Pei Xiu asked, 'Where are they?' Zen Master Jue then called out 'Da Kong (Big Empty)', 'Xiao Kong (Small Empty)'. At that time, two tigers came out from behind the hermitage, and Pei Xiu was very surprised. Zen Master Jue said to the tigers, 'You go first, there is a guest here.' The two tigers roared and left. Pei Xiu asked, 'What practice have you done, Zen Master, to sense such a scene?' Zen Master Jue asked, 'Do you understand?' Pei Xiu said, 'I don't understand.' Zen Master Jue said, 'This mountain monk often recites the name of Avalokitesvara (Guanyin) Bodhisattva.' Pei Xiu sighed in amazement and left. When Zen Master Jue lived in seclusion, he often carried a tin staff, walking in the forest at night, shaking the staff every seven steps and reciting the name of Avalokitesvara Bodhisattva. When a monk came to pay respects and was about to spread out his sitting mat, Zen Master Jue said, 'Slowly.' The monk asked, 'What did you see, Venerable?' Zen Master Jue said, 'It's a pity, the bell tower is broken.' That monk had some understanding.

Geng Wu (Year 4)

In August, Zen Master Huangbo Yun passed away. His posthumous title was Zen Master Duanji, and his pagoda was named Guangye. Prime Minister Pei Xiu recorded his words, saying:

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傳心法要有一二十章。皆直指之道(傳燈)。

辛未(五年)

五月詔京兆弘辨禪師入內。帝問禪宗何有南北之名。對曰。禪門本無南北。自諸祖至弘忍大師。有二弟子。一慧能。受衣法居嶺南。一名神秀。在北揚化。得法雖一。而開導發悟。有頓漸之異。故曰南頓北漸。非禪宗有南北之名也。帝曰何名戒定慧。對曰。防非止惡。名戒。六根涉境。心不隨緣。名定。心境俱空。照覽無惑。名慧。帝曰。何名方便。對曰。權巧之門。拔接中下。曲施誘迪。謂之方便。設為上根。言舍方便。但說無上道者。斯亦方便之談。以至祖師玄言忘功絕謂。亦無出方便之跡。帝曰。何為佛心。對曰。佛者覺也。謂有智慧覺照為佛心。帝曰。有人唸佛如何。對曰。如來說法。隨根器而說。為上根者。開最上乘。頓悟至理。中下根者。未能頓曉。是以佛開觀門。令唸佛生於極樂。帝曰。有持經咒求佛如何。對曰。如來種種說法。皆為一乘。如百千眾流。莫不朝宗于海。如是差別諸緣。皆歸薩婆若海。帝曰。祖師既傳心印。金剛經云。無所得法如何。對曰。佛之一化。實無一法與人。但示各各自性同一法藏。當時燃燈如來。但印釋迦本法而無所得。方契然燈本意。帝曰。禪師既會祖意。還禮佛看經否。對曰。沙門禮佛誦經。蓋

【現代漢語翻譯】 現代漢語譯本 《傳心法要》約有二三十章，都是直接闡明頓悟之道的（傳燈錄記載）。 辛未年（五年） 五月，皇帝下詔讓京兆弘辨禪師入宮。皇帝問：『禪宗為何有南北之分？』弘辨禪師回答說：『禪門本來沒有南北之分。自從歷代祖師到弘忍大師，有兩位弟子，一位是慧能（六祖慧能），接受了衣缽，居住在嶺南；一位名叫神秀，在北方弘揚佛法。雖然得法相同，但在開導啓發方面，有頓悟和漸悟的差異，所以說南頓北漸，並非禪宗本身有南北之分。』皇帝問：『什麼是戒、定、慧？』弘辨禪師回答說：『防止錯誤，停止作惡，叫做戒；六根接觸外境，心不隨外緣而動，叫做定；心與境都空寂，明明白白地覺照而沒有迷惑，叫做慧。』皇帝問：『什麼是方便？』弘辨禪師回答說：『權巧的方法，用來提拔接引中等和下等根器的人，委婉地施教引導，就叫做方便。如果是為上等根器的人說法，說要捨棄方便，只說無上道，這也是方便之談。甚至祖師的玄妙言語，忘卻功用，斷絕思慮，也沒有超出方便的範疇。』皇帝問：『什麼是佛心？』弘辨禪師回答說：『佛，就是覺悟的意思，具有智慧覺照的心就是佛心。』皇帝問：『有人唸佛，怎麼樣？』弘辨禪師回答說：『如來說法，是隨著眾生的根器而說的。為上等根器的人，開示最上乘的佛法，讓他們頓悟最高的道理；中等和下等根器的人，不能立刻領悟，所以佛開設觀想之門，讓他們唸佛往生極樂世界。』皇帝問：『有人持誦經咒，求佛，怎麼樣？』弘辨禪師回答說：『如來種種說法，都是爲了一個佛乘。就像成百上千的河流，沒有不朝向大海的。像這樣種種差別的因緣，最終都歸於薩婆若海（一切智慧海）。』皇帝問：『祖師既然傳授心印，但《金剛經》說，沒有所得之法，這是為什麼？』弘辨禪師回答說：『佛的一生教化，實際上沒有一法可以給人，只是指示各人自性中都具有相同的法藏。當時燃燈如來，只是印證了釋迦牟尼佛本具的佛法，而實際上並沒有給予他什麼，這樣才符合燃燈如來的本意。』皇帝問：『禪師既然領會了祖師的意旨，還禮佛、看經嗎？』弘辨禪師回答說：『沙門禮佛誦經，大概是……』

【English Translation】 English version The Essentials of Mind Transmission consist of about twenty to thirty chapters, all directly pointing to the path of sudden enlightenment (as recorded in the Transmission of the Lamp). Xinwei Year (Year 5) In the fifth month, the Emperor summoned Zen Master Hongbian of Jingzhao into the palace. The Emperor asked: 'Why does the Zen school have the names of North and South?' The Zen Master replied: 'The Zen gate originally had no North or South. From the various patriarchs to Grand Master Hongren, there were two disciples, one was Huineng (the Sixth Patriarch Huineng), who received the robe and dharma and resided in Lingnan; one was named Shenxiu, who propagated the dharma in the North. Although the attainment of the dharma is the same, in terms of guidance and enlightenment, there are differences of sudden and gradual, so it is said that the South is sudden and the North is gradual, it is not that the Zen school itself has the names of North and South.' The Emperor asked: 'What are precepts, concentration, and wisdom?' The Zen Master replied: 'Preventing errors and stopping evil is called precepts; when the six senses come into contact with the external world, the mind does not follow external conditions, this is called concentration; when both mind and environment are empty, clearly and distinctly illuminating without delusion, this is called wisdom.' The Emperor asked: 'What is expediency?' The Zen Master replied: 'Skillful methods, used to uplift and guide people of middle and lower capacities, tactfully applying teachings and guidance, this is called expediency. If it is to speak to people of superior capacity, saying to abandon expediency, only speaking of the unsurpassed path, this is also talk of expediency. Even the profound words of the patriarchs, forgetting function, severing thought, do not go beyond the scope of expediency.' The Emperor asked: 'What is the Buddha-mind?' The Zen Master replied: 'Buddha means awakening, the mind that has wisdom and awareness is the Buddha-mind.' The Emperor asked: 'What about people who recite the Buddha's name?' The Zen Master replied: 'The Tathagata speaks the Dharma according to the capacities of sentient beings. For people of superior capacity, he reveals the supreme vehicle of the Dharma, allowing them to suddenly awaken to the highest truth; people of middle and lower capacities cannot immediately understand, so the Buddha opens the gate of contemplation, allowing them to recite the Buddha's name and be reborn in the Pure Land of Ultimate Bliss.' The Emperor asked: 'What about people who uphold and recite sutras and mantras, seeking the Buddha?' The Zen Master replied: 'The Tathagata's various teachings are all for one Buddha-vehicle. Just like hundreds and thousands of rivers, none do not flow towards the sea. Like this, all kinds of different conditions ultimately return to the Sarvajna Sea (the sea of all wisdom).' The Emperor asked: 'Since the patriarchs transmit the mind-seal, but the Diamond Sutra says that there is no dharma to be attained, why is this?' The Zen Master replied: 'The Buddha's entire life of teaching, in reality, there is no dharma that can be given to people, it only points out that each person's self-nature has the same dharma-treasure. At that time, Dipankara Buddha only certified Shakyamuni Buddha's inherent Buddha-dharma, and in reality did not give him anything, only in this way does it conform to Dipankara Buddha's original intention.' The Emperor asked: 'Since the Zen Master understands the meaning of the patriarchs, do you still bow to the Buddha and read the sutras?' The Zen Master replied: 'A Shramana bowing to the Buddha and reciting sutras, is probably...'

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是住持常法。有四報焉。依佛戒修身。參尋知識。漸修梵行。履踐如來所行之跡。帝曰。何為頓見。何為漸修。對曰。頓明自性。與佛無二。然有無始染習。故假漸修對治。令順性起用。如人吃飯。非一口便飽。是日辨對七刻方罷。帝悅。賜號圓智禪師○是日有詔。增修天下祖塔。應未經賜謚者。所在以聞。大常考行頒賜(五燈)。

壬申(六)

江州復廬山東林寺。刺史崔黯為碑。略曰。佛以諸法化人。所謂救溺以手。救火以水。其于生人。恩亦弘矣。今天子取利益生人。復其教。江州奉列詔。予訪茲地。松籟冷然。喜而復之。嘗觀晉史。見遠公之事。其辨若注。其言若鋒。足以見其當時。且金陵六代。代促俗薄。臣以功危。主以疑慘。□□為四方之中。有江山之美。遠公豈非得計於此。而視於時。□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□遠三相挾。而為天下具美矣○帝加謚遠法師。曰辨覺(廬山記)。

癸酉(七)

溈山靈祐禪師住溈山。學者輻湊。值武宗毀教。遂空其所。師褁首隱於民。后值宣宗興教。裴休請迎而出。復到其所居。為同慶寺。諸徒復來。其事如初。師敷揚宗教四十餘年。達者不可勝數。入室弟子四十一人。是

【現代漢語翻譯】 現代漢語譯本：這是住持應遵循的常法，包含四種報答：依照佛陀的戒律修養身心，參訪有學識的善知識，逐漸修習清凈的修行，遵循如來所走過的道路。皇帝問道：『什麼是頓悟？什麼是漸修？』禪師回答說：『頓悟是明白自己的本性與佛沒有差別，然而因為有無始以來的染污習氣，所以需要藉助漸修來對治，使之順應本性而起作用。就像人吃飯，不是一口就能吃飽的。』這天辨論持續了七個時辰才結束，皇帝非常高興，賜予『圓智禪師』的稱號。當天還有詔令，增修天下祖師的塔，對於那些沒有被賜予謚號的，各地要上報，由大常寺考查后頒賜謚號（出自《五燈會元》）。 壬申年（六） 在江州恢復廬山東林寺，刺史崔黯撰寫碑文，大略內容是：佛陀用各種方法教化世人，就像用手拯救溺水者，用水撲滅火焰一樣，他對眾生的恩德非常弘大。現在天子爲了利益眾生，恢復佛教。江州奉詔，我考察這塊地方，松樹的濤聲清冷，我很高興恢復它。我曾經讀過《晉書》，看到慧遠（Huiyuan）法師的事蹟，他的辯論像流水一樣，他的言辭像鋒利的刀刃一樣，足以看到他當時的才華。而且金陵六朝，朝代更替迅速，風俗淺薄。臣子因為功勞而感到危險，君主因為猜疑而感到憂慮。□□是四方的中心，有江山的美麗。慧遠法師難道不是因為在這裡才能成功，並且看清時勢嗎？□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□慧遠、陶淵明、陸修靜三位賢人互相配合，才為天下創造了美好的景象。皇帝加謚慧遠法師為『辨覺』（出自《廬山記》）。 癸酉年（七） 溈山靈祐（Weishan Lingyou）禪師住在溈山，學者像車輻一樣聚集而來。遇到唐武宗（Wuzong）毀壞佛教，於是寺廟被廢棄。禪師剃髮后隱居在民間。後來遇到唐宣宗（Xuanzong）復興佛教，裴休（Pei Xiu）請求禪師出山，重新回到他居住的地方，改名為同慶寺。弟子們又回來了，寺廟恢復了原來的樣子。禪師弘揚佛教四十多年，開悟的人數不勝數。入室弟子有四十一人。

【English Translation】 English version: This is the constant Dharma that the abbot should uphold, encompassing four kinds of repayment: cultivating oneself according to the Buddha's precepts, seeking out knowledgeable and virtuous teachers, gradually practicing pure conduct, and following the path walked by the Tathagata (Thus Come One). The Emperor asked: 'What is sudden enlightenment? What is gradual cultivation?' The Chan master replied: 'Sudden enlightenment is understanding that one's own nature is no different from the Buddha, but because of beginningless defilements and habits, it is necessary to use gradual cultivation to counteract them, so that they accord with one's nature and function accordingly. It's like eating a meal; one cannot be full with just one bite.' The debate lasted for seven quarters of the day before it ended. The Emperor was very pleased and bestowed the title 'Chan Master Yuanzhi (Complete Wisdom)'. On the same day, there was also an imperial decree to increase the repair of ancestral towers throughout the country. For those who had not been granted posthumous titles, the local authorities should report them, and the Taichang Temple (Court of Imperial Sacrifices) would examine and bestow posthumous titles (from 'Wudeng Huiyuan' - 'Compendium of Five Lamps'). Ren Shen Year (6) The Donglin Temple (Eastern Forest Temple) on Mount Lu in Jiangzhou was restored. The prefect Cui An wrote a stele inscription, the general content of which was: The Buddha uses various methods to teach and transform people, just like using hands to save a drowning person and using water to extinguish a fire. His kindness to sentient beings is very great. Now the Son of Heaven, in order to benefit sentient beings, is restoring Buddhism. Jiangzhou received the imperial decree, and I inspected this place. The sound of the pines was cold and clear, and I was very happy to restore it. I once read the 'Book of Jin' and saw the deeds of Master Huiyuan (Huiyuan) (334-416 CE), his arguments were like flowing water, and his words were like sharp blades, enough to see his talent at that time. Moreover, Jinling (Nanjing) of the Six Dynasties was a place where dynasties changed rapidly and customs were superficial. Ministers felt endangered because of their merits, and rulers felt worried because of suspicion. □□ is the center of the four directions, with the beauty of rivers and mountains. Was it not because Master Huiyuan was here that he was able to succeed and see the times clearly? □□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□□ Huiyuan, Tao Yuanming (Tao Qian) (365-427 CE), and Lu Xiujing (406-477 CE) cooperated with each other to create a beautiful scene for the world. The Emperor posthumously conferred the title 'Bianjue (Discriminating Enlightenment)' on Master Huiyuan (from 'Lushan Ji' - 'Record of Mount Lu'). Gui You Year (7) Chan Master Weishan Lingyou (Weishan Lingyou) lived on Mount Wei, and scholars gathered like spokes of a wheel. When Emperor Wuzong (Wuzong) of the Tang Dynasty destroyed Buddhism, the temple was abandoned. The Chan master shaved his head and lived in seclusion among the people. Later, when Emperor Xuanzong (Xuanzong) of the Tang Dynasty revived Buddhism, Pei Xiu (Pei Xiu) requested the Chan master to come out of the mountains and return to the place where he lived, which was renamed Tongqing Temple. The disciples returned again, and the temple was restored to its original state. The Chan master propagated Buddhism for more than forty years, and the number of enlightened people was countless. There were forty-one disciples who entered his room.

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年正月九日(碑云八年正月)。盥漱敷坐。怡然而寂。壽八十三。臘六十四。謚大圓禪師。塔曰清凈。相國鄭愚為碑。略曰。天下之言道術者多矣。各用所宗為是。而五常教化之外。于精神性命之際。史氏以為道家之言。故老莊之類是也。然至於蕩情累外。生死出於有無之間。超然獨得。則浮屠氏之言禪者。庶幾乎盡也。非明達瑰宏之器。不能得其傳。當其傳。是皆鴻龐偉絕之度也。師居溈山。恬然晝夕。非夫外死生忘憂患。其順大和者。孰能與於是哉。且生死於人得喪之大者也。既無得於生。必無得於死。既無得於得。必無得於失。故於冥間得失是非。所不容措委化而已。其為道術。天下之能事畢矣。噫人生萬類之。最靈者。而以精神為本。自童至老。始於飲食。漸加功名。利養是非。晝夜纏縛。行坐則思想。偃臥則魂夢。以□淫之利。欲役老朽之筋骸。曾不知息陰休影。捐慮安神求。須臾之暇。以至溘然而盡。親交不翅如行路。利養悉委於他人。愧負積于神明。辱殆流於後嗣。淫渝汗漫不能自主。斯皆自心而發。不可不制以道術。道術之妙。莫有及此。佛經之說。愚益神往。然其歸趣悉臻無有(全覺通論)○大安禪師初參百丈。問何者是佛。丈曰。騎牛覓牛。師云。識后如何。曰騎牛至家。云如何保任。曰如牧人

【現代漢語翻譯】 現代漢語譯本： （唐憲宗元和）九年正月九日（碑文上說是八年正月），（禪師）洗漱完畢，端坐，安詳而寂靜地圓寂了，享年八十三歲，僧臘六十四年。謚號為大圓禪師，塔名為清凈。宰相鄭愚為他撰寫碑文，大略是說：『天下談論道術的人很多，各自認為自己所宗奉的是正確的。而在五常教化之外，關於精神性命的探究，史官認為是道家的學說，所以老子、莊子之類就是。然而，說到擺脫情感的束縛，將生死置於有無之間，超脫而獨立領悟，那麼佛家談論禪的人，大概就接近於窮盡真理了。不是明智通達、氣度宏大的人，不能得到他的真傳。能夠得到真傳的人，都是具有宏偉卓越的器度。禪師居住在溈山，安然度過日夜，如果不是能夠將生死置之度外，忘記憂愁患難，順應天地間的大和諧的人，誰能夠做到這樣呢？況且生死對於人來說是得失中最大的事情。既然對於生沒有執著，必定對於死也沒有執著。既然對於得到沒有執著，必定對於失去也沒有執著。所以在冥冥之中，對於得失是非，沒有什麼可以計較的，只有委順變化而已。這就是道術，是天下最了不起的事情了。唉！人生是萬物中最有靈性的，而以精神為根本。從孩童到老年，開始於飲食，逐漸加上功名利祿、是非爭鬥，日夜纏繞束縛。行走坐立則思慮，躺臥則魂牽夢繞。用放縱情慾的快樂，來役使衰老的筋骨，竟然不知道休息，不知道尋求片刻的安寧，直到突然死去。親朋好友之間的情誼淡薄得如同路人，所積攢的利祿都留給他人。愧對神明的罪過，遺留給後代的恥辱。放縱情慾，隨波逐流，不能自主。這些都是從自己的內心發出的，不能不用道術來加以控制。道術的精妙，沒有比這更好的了。佛經的說法，我更加神往。然而，它們的歸宿都是達到空無的境界。』（全覺通論）大安禪師最初參拜百丈禪師，問：『什麼是佛？』百丈禪師說：『騎牛覓牛。』禪師問：『認識之後如何？』（百丈禪師）說：『騎牛至家。』（禪師）問：『如何保任？』（百丈禪師）說：『如牧人。』 English version: On the ninth day of the first month of the ninth year of Yuanhe (era name of Emperor Xianzong of Tang Dynasty) (the inscription on the stele says the first month of the eighth year), (the Chan master) finished washing and sat upright, peacefully and serenely passed away, at the age of eighty-three, with sixty-four years of monastic life. He was posthumously named Chan Master Dayuan (Great Perfection), and his pagoda was named Qingjing (Purity). Prime Minister Zheng Yu wrote his epitaph, which roughly said: 'There are many people in the world who talk about Daoist arts, and each considers what they adhere to as correct. But beyond the teachings of the Five Constant Virtues, regarding the exploration of the spirit and life, historians consider it the doctrine of Daoism, so Lao Tzu, Zhuang Tzu, and the like are examples. However, when it comes to getting rid of the shackles of emotions, placing life and death between existence and non-existence, transcending and independently comprehending, then the Buddhists who talk about Chan are probably close to exhausting the truth. Those who are not wise and have a grand demeanor cannot obtain his true transmission. Those who can obtain the true transmission all have magnificent and outstanding qualities. The Chan master lived in Mount Wei, spending his days and nights peacefully. If it were not for someone who could put life and death aside, forget worries and hardships, and conform to the great harmony of the universe, who could do this? Moreover, life and death are the greatest things in terms of gain and loss for people. Since there is no attachment to life, there must be no attachment to death. Since there is no attachment to gain, there must be no attachment to loss. Therefore, in the darkness, there is nothing to be concerned about regarding gain, loss, right, and wrong, only surrendering to change. This is the Daoist art, the most remarkable thing in the world. Alas! Human life is the most spiritual of all things, and the spirit is the foundation. From childhood to old age, it begins with food and drink, gradually adding fame, wealth, and disputes, entangled and bound day and night. Walking and sitting, one thinks; lying down, one's soul dreams. Using the pleasure of indulging in desires to employ the aging muscles and bones, one does not even know to rest, does not know to seek a moment of peace, until suddenly dying. The friendship between relatives and friends is as thin as that of passersby, and all the accumulated wealth is left to others. The sins of being ashamed of the gods, the shame left to future generations. Indulging in desires, drifting with the tide, unable to be autonomous. These all come from one's own heart, and one must use Daoist arts to control them. The subtlety of Daoist arts is unmatched. I am even more fascinated by the teachings of the Buddhist scriptures. However, their destination is to reach the realm of emptiness.' (Quan Jue Tong Lun) Chan Master Da'an initially visited Chan Master Baizhang and asked, 'What is Buddha?' Chan Master Baizhang said, 'Riding an ox to find an ox.' The Chan master asked, 'What after recognition?' (Chan Master Baizhang) said, 'Riding the ox home.' (The Chan master) asked, 'How to maintain it?' (Chan Master Baizhang) said, 'Like a herdsman.'

【English Translation】 Modern Chinese translation: (In the ninth year of Yuanhe (era name of Emperor Xianzong of Tang Dynasty),) January 9th (the inscription on the stele says January of the eighth year), (the Chan master) finished washing and sat upright, peacefully and serenely passed away, at the age of eighty-three, with sixty-four years of monastic life. He was posthumously named Chan Master Dayuan (Great Perfection), and his pagoda was named Qingjing (Purity). Prime Minister Zheng Yu wrote his epitaph, which roughly said: 'There are many people in the world who talk about Daoist arts, and each considers what they adhere to as correct. But beyond the teachings of the Five Constant Virtues, regarding the exploration of the spirit and life, historians consider it the doctrine of Daoism, so Lao Tzu, Zhuang Tzu, and the like are examples. However, when it comes to getting rid of the shackles of emotions, placing life and death between existence and non-existence, transcending and independently comprehending, then the Buddhists who talk about Chan are probably close to exhausting the truth. Those who are not wise and have a grand demeanor cannot obtain his true transmission. Those who can obtain the true transmission all have magnificent and outstanding qualities. The Chan master lived in Mount Wei, spending his days and nights peacefully. If it were not for someone who could put life and death aside, forget worries and hardships, and conform to the great harmony of the universe, who could do this? Moreover, life and death are the greatest things in terms of gain and loss for people. Since there is no attachment to life, there must be no attachment to death. Since there is no attachment to gain, there must be no attachment to loss. Therefore, in the darkness, there is nothing to be concerned about regarding gain, loss, right, and wrong, only surrendering to change. This is the Daoist art, the most remarkable thing in the world. Alas! Human life is the most spiritual of all things, and the spirit is the foundation. From childhood to old age, it begins with food and drink, gradually adding fame, wealth, and disputes, entangled and bound day and night. Walking and sitting, one thinks; lying down, one's soul dreams. Using the pleasure of indulging in desires to employ the aging muscles and bones, one does not even know to rest, does not know to seek a moment of peace, until suddenly dying. The friendship between relatives and friends is as thin as that of passersby, and all the accumulated wealth is left to others. The sins of being ashamed of the gods, the shame left to future generations. Indulging in desires, drifting with the tide, unable to be autonomous. These all come from one's own heart, and one must use Daoist arts to control them. The subtlety of Daoist arts is unmatched. I am even more fascinated by the teachings of the Buddhist scriptures. However, their destination is to reach the realm of emptiness.' (Quan Jue Tong Lun) Chan Master Da'an initially visited Chan Master Baizhang and asked, 'What is Buddha?' Chan Master Baizhang said, 'Riding an ox to find an ox.' The Chan master asked, 'What after recognition?' (Chan Master Baizhang) said, 'Riding the ox home.' (The Chan master) asked, 'How to maintain it?' (Chan Master Baizhang) said, 'Like a herdsman.'

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執鞭視之不令犯人苗稼。師領旨后。同參祐禪師。既創居溈山。師亦躬耕助道。至是眾請繼住溈山。上堂。有二十年在溈山牧牛之語(五燈)。

甲戌(八)

終南山一僧住庵習定。一日僧失伽梨。乃見猴披在巖宴坐。后見群猴皆習定。間有坐脫者。今有五獼猴塔。宣宗有偈贊云。嗟汝獼猴能入定。心猿不動幾千春。罷攀紅樹三冬果。休弄碧潭孤月輪。雙眼已隨青嶂合。兩眉猶對百花顰。自從坐脫終南后。悟了浮生多少人。

乙亥(九)

無著文喜禪師。入五臺山。求見文殊。忽見士翁。著揖曰。愿見文殊大士。翁曰。大士未可見。汝飯未。著曰未。翁引入一寺。引著升堂命坐。童子進玳瑁杯。貯物如酥酪。著飲之。覺心神清朗。翁曰。南方佛法如何住持。著曰。末代比丘少奉戒律。曰多少眾。曰或三百或五百。著問。此間佛法如何住持。曰龍蛇混雜。凡聖同居。曰眾幾何。曰前三三后三三。遂談緒及暮。翁命童子引著出行。未遠。著悽然悟翁即文殊也。不可再見。稽首童子。乞一言為別。童子有無垢無染即真常之語。言訖。童與寺俱隱。但見五色雲中文殊乘金毛獅子往來。忽白雲覆之不見(別集)。

丙子(十)

□□師辨章為三教首座○潭州道林沙門疏言。詣大□□。訪求

【現代漢語翻譯】 現代漢語譯本 執鞭之人看著牛，不讓它們踐踏別人的莊稼。師父領會旨意后，與同參祐禪師一起，開始在溈山開創基業。師父也親自耕作，幫助修道。到這時，大家請師父繼續主持溈山。師父上堂說法時，有『在溈山牧牛二十年』的說法（出自《五燈會元》）。

甲戌年（八）。

終南山的一位僧人住在庵里習禪入定。一天，僧人丟失了袈裟（伽梨）。後來發現猴子披著袈裟在巖石上宴坐。之後看到一群猴子都在學習入定，其中還有坐化圓寂的。現在有五座獼猴塔。宣宗皇帝有詩讚頌說：『可嘆你們這些獼猴能入定，心猿不動經歷了多少個春天。停止攀爬紅樹摘取冬天的果實，不再戲弄碧潭中孤單的月亮。雙眼已經隨著青山融合，兩眉仍然對著百花緊鎖。自從在終南山坐化圓寂后，醒悟人生虛幻的人有多少啊！』

乙亥年（九）。

無著文喜禪師，進入五臺山，求見文殊菩薩（文殊）。忽然見到一位老翁（士翁），禪師作揖說：『希望拜見文殊大士。』老翁說：『大士還不能見，你吃飯了嗎？』文喜禪師說：『還沒吃。』老翁將他引入一座寺廟，引文喜禪師升堂就坐。童子端上玳瑁杯，裡面盛著像酥酪一樣的東西。文喜禪師喝了之後，覺得心神清朗。老翁說：『南方佛法如何住持？』文喜禪師說：『末法時代的比丘很少遵守戒律。』老翁問：『有多少僧眾？』文喜禪師說：『或者三百，或者五百。』文喜禪師問：『這裡佛法如何住持？』老翁說：『龍蛇混雜，凡人和聖人同住。』文喜禪師問：『有多少僧眾？』老翁說：『前三三，后三三。』於是談論到天黑。老翁命童子引文喜禪師出行。還沒走遠，文喜禪師悽然醒悟老翁就是文殊菩薩。不能再見了。於是向童子稽首，乞求一句告別的話。童子說了『無垢無染即真常』的話。說完，童子和寺廟都隱去了，只見五色雲彩中文殊菩薩乘坐金毛獅子往來。忽然白雲覆蓋，什麼都看不見了（出自《禪林僧寶傳》）。

丙子年（十）。

□□師辨章成為三教首座。潭州道林寺的沙門上疏說，前往大□□，拜訪求教。

【English Translation】 English version The one holding the whip watched the cattle, not letting them trample other people's crops. After the master understood the intention, he and fellow practitioner Chan Master You began to establish a foundation at Mount Wei. The master also personally cultivated the land, assisting in the path of cultivation. At this point, everyone requested the master to continue presiding over Mount Wei. During the master's Dharma talk, there was a saying: 'Twenty years of herding cattle at Mount Wei' (from 'Wudeng Huiyuan').

Jiaxu Year (8).

A monk in Zhongnan Mountain lived in a hermitage practicing meditation. One day, the monk lost his kasaya (Gali). Later, it was discovered that a monkey was wearing the kasaya, sitting in meditation on a rock. Afterwards, it was seen that a group of monkeys were all learning to meditate, some even passing away in meditation. Now there are five monkey stupas. Emperor Xuanzong had a poem praising them, saying: 'Alas, you monkeys are able to enter meditation, the mind monkey unmoving for thousands of springs. Stop climbing red trees to pick winter fruits, no longer playing with the lonely moon in the green pool. The eyes have already merged with the green mountains, the eyebrows still frown at the hundred flowers. Since passing away in meditation at Zhongnan Mountain, how many people have awakened to the illusion of life!'

Yihai Year (9).

Chan Master Wuzhu Wenxi entered Mount Wutai, seeking to see Manjushri Bodhisattva (Manjushri). Suddenly, he saw an old man (Shiweng). The Chan master bowed and said, 'I wish to see the great Manjushri Bodhisattva.' The old man said, 'The great Bodhisattva cannot be seen yet. Have you eaten?' Wenxi Chan master said, 'Not yet.' The old man led him into a temple, guiding Wenxi Chan master to ascend the hall and sit down. A boy brought a hawksbill cup, filled with something like ghee. After Wenxi Chan master drank it, he felt his mind clear and bright. The old man said, 'How is the Buddha Dharma maintained in the South?' Wenxi Chan master said, 'In the degenerate age, few monks uphold the precepts.' The old man asked, 'How many monks are there?' Wenxi Chan master said, 'Perhaps three hundred, perhaps five hundred.' Wenxi Chan master asked, 'How is the Buddha Dharma maintained here?' The old man said, 'Dragons and snakes are mixed together, ordinary people and sages live together.' Wenxi Chan master asked, 'How many monks are there?' The old man said, 'Three threes in front, three threes in the back.' Thus, they talked until dark. The old man ordered the boy to lead Wenxi Chan master out. Before he had gone far, Wenxi Chan master sadly realized that the old man was Manjushri Bodhisattva. He could not see him again. So he bowed to the boy, begging for a word of farewell. The boy said the words 'Without defilement, without stain, is true permanence.' After saying this, the boy and the temple disappeared, and only Manjushri Bodhisattva riding a golden-haired lion was seen coming and going in the five-colored clouds. Suddenly, white clouds covered everything, and nothing could be seen (from 'Chánlín Sēngbǎo Zhuàn').

Bingzi Year (10).

□□ Master Bianzhang became the head of the three teachings. A Shramana from Daolin Temple in Tanzhou submitted a memorial, saying that he was going to Da□□ to visit and seek instruction.

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藏經。高士李節餞以序。略曰。業儒之人。喜排釋氏。□論必曰。禹湯文武孔子之代。皆無有釋。釋氏興于衰亂之際也。宜革絕之。使不得滋此。論者之言粗矣。抑能知其然。未知其所以然也。吾請言之。昔有一夫。膚腯而色凝。氣□而神清。未嘗謁醫。未嘗禱鬼。恬然保順。罔有札瘥之患固善也。即一夫不幸。而有寒暑風濕之痾。於是攻熨之術用焉。禳禬之事紛焉。是二夫豈特相返耶。蓋病與不病。勢異耳。嗟乎三代之前。世康矣。禹湯文武。德義播之。周公孔子。典教持之。道風雖衰。漸漬猶存。詐不勝信。惡知避善。三代之季。世病矣。道風大衰。詐以覆信。善以柔退。惡以強用。上下相仇。激為怨俗。釋氏之教。以清虛為禪定。以柔謙為忍辱。故怨爭可得而息也。以菲薄勤苦為修行。以窮達壽夭為因果。故賤陋可得而安也。故其云必煩惱乃見佛性。則本衰代之風激之也。夫衰代之風。舉無可樂者也。不有釋氏以救之。尚安所寄其心乎。論者不責衰代之俗。而尤釋氏之興。則是抱疾之夫。而責其醫禱攻療者也。徒知釋因衰代而興。不知衰代須釋氏之救也。何以言之。夫俗既病矣。人既愁矣。不有釋氏使安其分。勇者將奮而思鬥。智者將靜而思謀。則阡陌之人。將紛紛而群起矣。今釋氏一縷之分。不責於人。故賢

智雋朗之士。皆息心焉。其不能達此者愚人也。惟上所役焉。故罹亂之俗。可得而安賴此也。若之何而剪去之哉。論者不思釋氏扶世助化之大益。而疾其雕鏤彩繪之小費。吾故曰。能知其然。不知其所以然也。會昌季年。武宗大剪釋氏。天下祠宇。毀撤如掃。天子建號之初。雪釋氏之不可廢也。詔徐復之。嘻釋氏之助世。既言之矣。向非我君洞鑑理源。其何能復立之耶(通論)○初令僧尼受戒給牒(通鑑)。

丁丑(十一)

洞山價禪師。初參南泉溈山。次參云巖晟。因問無情說法話有省。乃述偈曰。也大奇。也大奇。無情說法不思議。若將耳聽應難會。眼處聞聲方得知。后因過水睹影。大悟。有偈曰。切忌從它覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。至是于新豐山。接誘學徒。次盛化于高安之洞山。師嘗問僧。世間何物最苦。僧曰。地獄最苦。師曰不然。在此衣線下。不明大事。是名最苦(五燈)。

戊寅(十二)

萬敬孺。廬州人。三世同居。喪親廬墓。刺血寫佛經。斷乎二□。□□生川。改所居曰。成孝鄉廣孝聚。宣宗表其家□○溫州瑞安本寂禪院。僧無繹。自會昌沙汰。隱於東北谷。結庵禪定。閱十年。藤蘿纏繞。儼然不動

【現代漢語翻譯】 現代漢語譯本： 那些智慧通達的人都能夠靜下心來理解佛法。不能理解佛法的人是愚笨的人，只能被世俗所役使。所以，身處亂世的人們，可以依靠佛法來獲得安寧。為什麼要剪除佛法呢？那些批評佛法的人，不思考佛教扶助世道、輔助教化的巨大益處，卻只看到雕樑畫棟、彩繪佛像的小小花費。所以我說，這些人只知道表面現象，卻不知道根本原因。會昌年間，唐武宗大規模地削減佛教，天下的寺廟都被拆毀得乾乾淨淨。文宗皇帝即位之初，認識到佛教是不可廢除的，下詔逐漸恢復佛教。唉，佛教對世道的幫助，已經說得很清楚了。如果不是我的君主深刻地洞察事理的根源，又怎麼能夠恢復佛教呢？（通論）最初，朝廷下令僧尼受戒並頒發度牒。（通鑑）

丁丑（十一）

洞山價禪師（Dongshan Jia, a Chan master）。最初參訪南泉（Nanquan）和溈山（Weishan），後來參訪云巖晟（Yunyan Sheng）。因為聽聞『無情說法』的話語而有所領悟，於是寫了一首偈語說：『真奇妙，真奇妙，無情說法不可思議。如果用耳朵聽，很難領會，用眼睛聽聲音才能明白。』後來因為經過水邊看到自己的影子，大徹大悟，又寫了一首偈語說：『切記不要向外尋求，那樣只會離我越來越遠。我現在獨自前行，處處都能遇到它。它現在就是我，我現在不是它。應該這樣去理解，才能與真如（Tathata）相契合。』於是他在新豐山（Xinfeng Mountain）接引學徒，後來在高安（Gaoan）的洞山（Dongshan）弘揚佛法。洞山禪師曾經問僧人：『世間什麼東西最苦？』僧人回答說：『地獄最苦。』洞山禪師說：『不是這樣的。身披袈裟，卻不明白人生大事，這才是最苦的。』（五燈）

戊寅（十二）

萬敬孺（Wan Jingru），廬州（Luzhou）人。一家三代同住在一起。父母去世后，他在墳墓旁邊搭棚守孝，刺破手指用血書寫佛經，堅定不移。後來，他居住的地方涌出了泉水，於是將居住的地方改名為『成孝鄉廣孝聚』。宣宗皇帝表彰了他的家族。溫州（Wenzhou）瑞安（Ruian）本寂禪院（Benji Chan Monastery）。僧人無繹（Wu Yi），自從會昌法難（Huichang persecution of Buddhism）之後，就隱居在東北的山谷中，結廬禪定。過了十年，藤蔓纏繞，他仍然端坐不動。 English version: Those with wisdom and understanding can calm their minds and comprehend the Dharma. Those who cannot understand the Dharma are foolish and can only be manipulated by worldly affairs. Therefore, people in chaotic times can rely on the Dharma to find peace. Why should we eliminate the Dharma? Those who criticize Buddhism do not consider the great benefits of Buddhism in supporting the world and assisting in its transformation, but only see the small expenses of carved beams, painted pillars, and painted Buddha statues. Therefore, I say that these people only know the superficial phenomena but do not know the fundamental reasons. During the Huichang era, Emperor Wuzong of Tang massively suppressed Buddhism, and the temples throughout the country were demolished and swept away. At the beginning of Emperor Xuanzong's reign, he recognized that Buddhism could not be abolished and issued an edict to gradually restore Buddhism. Alas, the help of Buddhism to the world has already been clearly stated. If my monarch had not deeply understood the source of reason, how could he have restored Buddhism? (General Discussion) Initially, the court ordered monks and nuns to receive ordination and issue ordination certificates. (Comprehensive Mirror)

Dingchou (11th year)

Chan Master Dongshan Jia (Dongshan Jia, a Chan master) initially visited Nanquan (Nanquan) and Weishan (Weishan), and later visited Yunyan Sheng (Yunyan Sheng). Because he heard the words 'inanimate beings preach the Dharma' and had some understanding, he wrote a verse saying: 'How wonderful, how wonderful, inanimate beings preach the Dharma is inconceivable. If you listen with your ears, it is difficult to understand; you can only understand by hearing the sound with your eyes.' Later, because he saw his shadow by the water, he had a great enlightenment and wrote another verse saying: 'Remember not to seek externally, for that will only distance you from me. Now I go alone, and I can meet it everywhere. It is now me, and I am not it. You should understand it this way to be in harmony with Suchness (Tathata).' Therefore, he received disciples at Xinfeng Mountain (Xinfeng Mountain), and later promoted the Dharma at Dongshan (Dongshan) in Gaoan (Gaoan). Chan Master Dongshan once asked a monk: 'What is the most suffering thing in the world?' The monk replied: 'Hell is the most suffering.' Chan Master Dongshan said: 'It is not like that. Wearing the robe but not understanding the great matter of life, this is the most suffering.' (Five Lamps)

Wuyin (12th year)

Wan Jingru (Wan Jingru) was from Luzhou (Luzhou). Three generations of his family lived together. After his parents died, he built a shed next to their graves to observe mourning, pricked his fingers and wrote Buddhist scriptures in blood, steadfastly. Later, a spring gushed out from the place where he lived, so he renamed his residence 'Chenxiao Township Guangxiao Gathering'. Emperor Xuanzong commended his family. Benji Chan Monastery (Benji Chan Monastery) in Ruian (Ruian), Wenzhou (Wenzhou). The monk Wu Yi (Wu Yi) had been living in seclusion in the northeastern valley since the Huichang persecution of Buddhism (Huichang persecution of Buddhism), building a hut for meditation. After ten years, vines were wrapped around him, but he remained sitting still.

【English Translation】 English version: Those with wisdom and understanding can calm their minds and comprehend the Dharma. Those who cannot understand the Dharma are foolish and can only be manipulated by worldly affairs. Therefore, people in chaotic times can rely on the Dharma to find peace. Why should we eliminate the Dharma? Those who criticize Buddhism do not consider the great benefits of Buddhism in supporting the world and assisting in its transformation, but only see the small expenses of carved beams, painted pillars, and painted Buddha statues. Therefore, I say that these people only know the superficial phenomena but do not know the fundamental reasons. During the Huichang era, Emperor Wuzong of Tang massively suppressed Buddhism, and the temples throughout the country were demolished and swept away. At the beginning of Emperor Xuanzong's reign, he recognized that Buddhism could not be abolished and issued an edict to gradually restore Buddhism. Alas, the help of Buddhism to the world has already been clearly stated. If my monarch had not deeply understood the source of reason, how could he have restored Buddhism? (General Discussion) Initially, the court ordered monks and nuns to receive ordination and issue ordination certificates. (Comprehensive Mirror)

Dingchou (11th year)

Chan Master Dongshan Jia (Dongshan Jia, a Chan master) initially visited Nanquan (Nanquan) and Weishan (Weishan), and later visited Yunyan Sheng (Yunyan Sheng). Because he heard the words 'inanimate beings preach the Dharma' and had some understanding, he wrote a verse saying: 'How wonderful, how wonderful, inanimate beings preach the Dharma is inconceivable. If you listen with your ears, it is difficult to understand; you can only understand by hearing the sound with your eyes.' Later, because he saw his shadow by the water, he had a great enlightenment and wrote another verse saying: 'Remember not to seek externally, for that will only distance you from me. Now I go alone, and I can meet it everywhere. It is now me, and I am not it. You should understand it this way to be in harmony with Suchness (Tathata).' Therefore, he received disciples at Xinfeng Mountain (Xinfeng Mountain), and later promoted the Dharma at Dongshan (Dongshan) in Gaoan (Gaoan). Chan Master Dongshan once asked a monk: 'What is the most suffering thing in the world?' The monk replied: 'Hell is the most suffering.' Chan Master Dongshan said: 'It is not like that. Wearing the robe but not understanding the great matter of life, this is the most suffering.' (Five Lamps)

Wuyin (12th year)

Wan Jingru (Wan Jingru) was from Luzhou (Luzhou). Three generations of his family lived together. After his parents died, he built a shed next to their graves to observe mourning, pricked his fingers and wrote Buddhist scriptures in blood, steadfastly. Later, a spring gushed out from the place where he lived, so he renamed his residence 'Chenxiao Township Guangxiao Gathering'. Emperor Xuanzong commended his family. Benji Chan Monastery (Benji Chan Monastery) in Ruian (Ruian), Wenzhou (Wenzhou). The monk Wu Yi (Wu Yi) had been living in seclusion in the northeastern valley since the Huichang persecution of Buddhism (Huichang persecution of Buddhism), building a hut for meditation. After ten years, vines were wrapped around him, but he remained sitting still.

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。號藤蘿尊者。後人立祠。至今奉之(永寧編)。

己卯(大中十三年)

八月帝崩。帝聰明仁愛恭儉。天下稱為小太宗○懿宗即位○泉州龜洋慧忠禪師。焚香安坐而化。全身葬無了禪師塔之東。后數年塔忽折裂。主僧將發視之。是夜宴寂中見無了曰。不必更發也。今為沈陳二真身(無了姓沉見馬祖師姓陳)。

懿宗

庚辰(咸通元年)

五月撫州守蔡京。撰廬山東林經藏碑記。有曰。後周武帝。以三教不同。詔逍遙公。定其優劣。對以三教雖殊。同歸于善。跡有淺深。理無階級。京常以束教泥跡者。徒見其異。玄解達識者。必會於同。儒之忠恕。老之柔謙。佛之慈忍。蹈之則福。違之則殃。君子之於三教。無溺無毀。探其玄精。以翊真粹。用是為治。理必茂矣○普化將示滅。乃問人乞直裰。或與裘襖。皆不受。臨濟令人送一棺。師笑曰。臨濟廝兒饒舌。便受之。乃辭人曰。明日東門死。郡人送出城。師曰。明日南門死。第二日又曰。明日西門方吉。第三日曰。明日北門遷化。第四日自擎棺出北門。振鐸入棺而逝。郡人揭棺視之。已不見。唯聞空中鐸聲漸遠○舒州投子大同禪師。初參翠微無學。得旨歸鄉。居投子山。一日趙州到庵。師攜油歸。州曰。久向投子。到來只是賣油翁。師曰

【現代漢語翻譯】 現代漢語譯本：號藤蘿尊者（尊者名號為藤蘿），後人爲了紀念他建立了祠堂，至今仍然供奉著他。（出自《永寧編》）

己卯年（唐宣宗大中十三年）

八月，唐宣宗駕崩。宣宗聰明仁愛，恭敬節儉，天下人都稱他為『小太宗』。唐懿宗即位。泉州龜洋的慧忠禪師，焚香后安然坐化。全身葬在無了禪師塔的東邊。幾年后，塔突然倒塌破裂，主持僧準備打開棺槨檢視。當晚，主持僧在夢中見到無了禪師說：『不必再打開了。現在裡面是沈、陳二位真身（無了禪師姓沈，馬祖禪師姓陳）。』

懿宗

庚辰年（唐懿宗咸通元年）

五月，撫州刺史蔡京撰寫了《廬山東林經藏碑記》，其中寫道：『後周武帝認為儒、釋、道三教不同，下詔讓逍遙公評定其優劣。逍遙公回答說三教雖然形式不同，但最終都導人向善，只是在表現形式上有深淺之分，道理上沒有高低等級之別。蔡京常常認為那些拘泥於教條形式的人，只看到三教的差異；而那些深刻理解通達的人，必然會認識到三教的相通之處。儒家的忠恕之道，道家的柔和謙遜，佛家的慈悲忍耐，遵循這些就能獲得幸福，違背這些就會招致災禍。君子對待三教，既不沉溺其中，也不詆譭排斥，而是探求其中的玄妙精髓，用來輔助純真的德行。用這樣的原則來治理國家，國家一定會繁榮昌盛。』普化禪師將要示寂時，向人乞討一件直裰（僧衣），有人給他皮襖等物，他都不接受。臨濟禪師讓人送去一口棺材。普化禪師笑著說：『臨濟這小子真饒舌。』便接受了棺材。於是向人們告別說：『明天我在東門圓寂。』郡里的人將他送到城外，普化禪師又說：『明天我在南門圓寂。』第二天又說：『明天在西門圓寂才吉祥。』第三天又說：『明天我在北門遷化。』第四天，普化禪師自己扛著棺材從北門出去，搖著鈴鐺進入棺材而逝。郡里的人打開棺材觀看，已經不見了普化禪師的遺體，只聽到空中有鈴鐺的聲音漸漸遠去。舒州投子山的大同禪師，最初參拜翠微無學禪師，得到開示后回到家鄉，居住在投子山。有一天，趙州禪師來到庵里，大同禪師提著油回來。趙州禪師說：『我早就仰慕投子禪師，來到這裡卻只是個賣油的老翁。』大同禪師說：

【English Translation】 English version: He was known as Venerable Tengluo (Tengluo meaning Wisteria). Later generations built a shrine to commemorate him, and he is still worshiped today. (From 'Yongning Compilation')

Year Ji-Mao (13th year of the Dazhong era of Emperor Xuanzong of Tang)

In August, Emperor Xuanzong of Tang passed away. Emperor Xuanzong was intelligent, benevolent, respectful, and frugal. The world called him 'Little Taizong'. Emperor Yizong ascended the throne. Chan Master Huizhong of Guiyang, Quanzhou, burned incense and passed away peacefully in a seated position. His whole body was buried east of the pagoda of Chan Master Wule. Several years later, the pagoda suddenly collapsed and cracked. The head monk was about to open the coffin to inspect it. That night, the head monk saw Chan Master Wule in a dream, who said: 'There is no need to open it again. Now there are two true bodies of Shen and Chen inside (Chan Master Wule's surname was Shen, and Chan Master Mazu's surname was Chen).'

Emperor Yizong

Year Geng-Chen (1st year of the Xiantong era of Emperor Yizong of Tang)

In May, Cai Jing, the governor of Fuzhou, wrote the 'Stele Inscription for the Sutra Repository of Donglin Temple on Mount Lu', which stated: 'Emperor Wu of the Later Zhou Dynasty believed that Confucianism, Buddhism, and Taoism were different, and ordered Xiaoyao Gong to determine their merits. Xiaoyao Gong replied that although the three teachings differ in form, they ultimately lead people to goodness. There are differences in the depth of expression, but there are no hierarchical levels in principle. Cai Jing often believed that those who adhere to the forms of teachings only see the differences between the three teachings; while those who deeply understand and are knowledgeable will surely recognize the commonalities between the three teachings. The Confucian way of loyalty and forgiveness, the Taoist way of gentleness and humility, and the Buddhist way of compassion and forbearance, following these will bring happiness, and violating these will bring disaster. A virtuous person treats the three teachings without being immersed in them or denigrating them, but explores their profound essence to assist pure virtue. Using these principles to govern the country, the country will surely prosper.' When Chan Master Puhua was about to pass away, he begged for a zhiduo (monk's robe) from people. Some people gave him fur coats and other things, but he did not accept them. Chan Master Linji sent someone to deliver a coffin. Chan Master Puhua smiled and said: 'That Linji is so talkative.' Then he accepted the coffin. So he bid farewell to the people and said: 'Tomorrow I will pass away at the east gate.' The people of the county sent him out of the city, and Chan Master Puhua said again: 'Tomorrow I will pass away at the south gate.' The next day he said again: 'It will be auspicious to pass away at the west gate tomorrow.' On the third day, he said: 'Tomorrow I will transform at the north gate.' On the fourth day, Chan Master Puhua carried the coffin out of the north gate himself, rang the bell, and entered the coffin and passed away. The people of the county opened the coffin to look, but the body of Chan Master Puhua was gone, and only the sound of the bell could be heard in the air, gradually fading away. Chan Master Datong of Touzi Mountain in Shuzhou, initially visited Chan Master Cuiwei Wuxue, received instruction, and returned to his hometown, residing on Touzi Mountain. One day, Chan Master Zhaozhou came to the hermitage, and Chan Master Datong came back carrying oil. Chan Master Zhaozhou said: 'I have long admired Chan Master Touzi, but coming here, he is just an old man selling oil.' Chan Master Datong said:

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。汝只見賣油翁。且不識投子。州曰。如何是投子。師曰。油油。州問。死中得活時如何。師曰。不許夜行。投明須到。自此師道聞于天下。

辛巳(二)

時曹山本寂禪師。諱耽章。至高安謁洞山。依此十餘年。名冠叢林。

壬午(三)

二月杭州大慈山寰中禪師。不疾而逝。壽八十三。謚性空大師。師嘗示眾云。說得一丈。不如行取一尺。說得一尺。不如行取一寸○四月敕于兩街四寺。各置戒壇度人。三七日。上奉佛至信。每於禁中設講席。自唱經旨。手錄梵本。數幸諸寺。施與無數。

癸未(四)

制署法師知玄。為悟達國師。總教門事○杭州徑山二世鑒宗禪師。初參鹽官悟空。抉擇疑滯。至是住徑山。宣揚禪教。后咸通七年閏三月示滅。謚無上大師。

甲申(五)

雪峰義存禪師。自出嶺遊方。久歷禪會。三到投子。九上洞山。因緣不契。後於德山句下有省。自是入室。日益奧旨。是年與巖頭欽山。同到澧州敖山鎮止宿。巖頭睡醒。猶見雪峰端坐。巖云。何不睡去。恰似七村裡土地。峰點胸云。某這裡未穩在。巖云。我將謂爾高提祖印。猶作這個語話。據爾見處。一一通來。是則與爾證明。不是與你刬卻。峰乃歷舉見處。巖咄云。汝若如是。果然未徹。不

【現代漢語翻譯】 現代漢語譯本： 你只看到賣油的老翁，卻不認識投子和尚（Touzi，禪師名）。州官問：『什麼是投子？』禪師說：『油油（形容聲音，也可能指代某種禪意）。』州官又問：『從死亡中獲得生機時會怎麼樣？』禪師說：『不許在夜裡行走，天亮時必須到達。』從此，禪師的道行聞名天下。

辛巳年（二）

當時曹山本寂禪師（Caoshan Benji，禪師名），法名耽章（Danzhang），到高安拜訪洞山禪師（Dongshan，禪師名），依止他十多年，名聲在叢林中首屈一指。

壬午年（三）

二月，杭州大慈山寰中禪師（Huanzhong，禪師名）無疾而終，享年八十三歲，謚號性空大師（Xingkong Da Shi）。禪師曾經對大眾開示說：『說出一丈，不如行動一尺；說出一尺，不如行動一寸。』四月，皇帝下令在兩街四寺各設定戒壇，度化僧人，為期二十一天。皇帝非常信奉佛教，經常在宮中設定講席，親自唱誦經文，手抄梵文經本，多次駕臨各寺廟，佈施了無數財物。

癸未年（四）

朝廷任命法師知玄（Zhixuan）為悟達國師（Wuda Guoshi），總管佛教事務。杭州徑山二世鑒宗禪師（Jianzong，禪師名），最初參訪鹽官悟空（Yanguan Wukong），解決了疑惑，於是住在徑山，宣揚禪宗教義。後來在咸通七年閏三月圓寂，謚號無上大師（Wushang Da Shi）。

甲申年（五）

雪峰義存禪師（Xuefeng Yicun，禪師名）自從離開山嶺遊歷四方，長期在禪宗寺廟參學，曾三次拜訪投子和尚，九次拜訪洞山禪師，但因緣不合。後來在德山（Deshan，禪師名）的教誨下有所領悟，從此進入內室，日益精通禪宗奧義。這年，他與巖頭（Yantou，禪師名）、欽山（Qinshan，禪師名）一同到澧州敖山鎮住宿。巖頭睡醒后，仍然看到雪峰端坐著。巖頭說：『為什麼不去睡覺？像個七村裡的土地神一樣。』雪峰指著胸口說：『我這裡還不穩當。』巖頭說：『我還以為你高舉祖印，竟然還說這種話。把你所見到的，一一說來，如果正確，我就為你證明；如果不正確，我就為你剷除。』雪峰於是歷數自己所見到的，巖頭呵斥道：『你如果這樣，果然還沒有徹悟，不

【English Translation】 English version: You only see the oil vendor, but you don't recognize Touzi (投子, a Chan master). The prefect asked, 'What is Touzi?' The master said, 'Oil, oil (an onomatopoeia, possibly referring to a Chan meaning).' The prefect asked, 'What happens when one gains life from death?' The master said, 'No night travel is allowed; you must arrive by dawn.' From then on, the master's teachings became known throughout the world.

Xin Si Year (2)

At that time, Chan Master Caoshan Benji (曹山本寂, a Chan master), whose personal name was Danzhang (耽章), visited Dongshan (洞山, a Chan master) in Gaoan and stayed with him for more than ten years, becoming the most renowned in the monastic community.

Ren Wu Year (3)

In the second month, Chan Master Huanzhong (寰中, a Chan master) of Mount Daci in Hangzhou passed away without illness at the age of eighty-three, with the posthumous title of Great Master Xingkong (性空大師). The master once instructed the assembly, saying, 'Speaking of one zhang is not as good as acting one chi; speaking of one chi is not as good as acting one cun.' In the fourth month, the emperor ordered the establishment of ordination platforms in four temples on both streets to ordain monks for twenty-one days. The emperor had great faith in Buddhism, often setting up lecture seats in the palace, personally chanting scriptures, hand-copying Sanskrit texts, and frequently visiting various temples, bestowing countless gifts.

Gui Wei Year (4)

The court appointed Dharma Master Zhixuan (知玄) as National Teacher Wuda (悟達國師), in charge of all Buddhist affairs. Chan Master Jianzong (鑒宗), the second abbot of Mount Jing in Hangzhou, initially visited Yanguan Wukong (鹽官悟空), resolving his doubts, and then resided at Mount Jing, propagating Chan teachings. Later, he passed away in the intercalary third month of the seventh year of Xiantong, with the posthumous title of Supreme Master (無上大師).

Jia Shen Year (5)

Chan Master Xuefeng Yicun (雪峰義存) traveled far and wide after leaving the mountains, spending a long time in Chan monasteries. He visited Touzi three times and Dongshan nine times, but the conditions were not right. Later, he had an awakening under the guidance of Deshan (德山), and from then on, he entered the inner chamber, becoming increasingly proficient in the profound meaning of Chan. This year, he, along with Yantou (巖頭) and Qinshan (欽山), stayed overnight in Aoshan Town, Lizhou. When Yantou woke up, he still saw Xuefeng sitting upright. Yantou said, 'Why don't you go to sleep? You look like a local earth god from seven villages.' Xuefeng pointed to his chest and said, 'I am not yet stable here.' Yantou said, 'I thought you were holding up the ancestral seal high, but you are still speaking like this. Tell me everything you have seen; if it is correct, I will certify it for you; if it is not, I will eliminate it for you.' Xuefeng then recounted everything he had seen, and Yantou scolded, 'If you are like this, you are indeed not thoroughly enlightened, not'

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聞道從門入者不是家珍。它后若欲播揚大教。一一從自己胸襟流出將來。與我蓋天蓋地去。峰言下大悟。便禮拜。連聲云。今夜始是鰲山成道。於是二人分襟。巖頭乃庵于洞庭臥龍山。徒侶臻萃。雪峰乃返閩川(全錄)。

乙酉(六)

七月雪峰登象骨山。曰。真吾居也。乃誅茅為庵。學徒翕然。其山屬福州侯官縣。環控四邑。峭拔萬仞。先冬而雪。盛夏而寒。因以雪峰名山焉。師住山後。嘗作頌曰。光陰迅速暫須臾。浮世那能得久居。出嶺年登三十二。入閩早是四旬餘。它非不用頻頻舉。已過還須旋旋除。報與滿朝朱紫道。閻王不怕佩金魚。后僖宗聞師道風。賜號真覺大師。仍賜紫袈裟○德山宣鑒禪師。初居澧陽。垂三十年。自大中初。武陵守薛延望。創德山精舍。延請居之。大闡宗風。是年十二月將終。謂眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。言訖。端坐而逝。壽八十六。謚見性禪師。法嗣九人(全錄)○葉律郎何蟾。作福州懷安縣天王堂記。略云。父母之思。昊天罔極。將資冥福。式席玄因。大夫彭城公除。福州監軍使公。離鄉積歲。逢時得君霜露之悲。每纏旦夕。遂建北方毗沙門天王堂一所。清梵一揚。便同初地。香菸不散。若襲慈雲。施入升山靈巖寺□下院。兼請本寺僧居簡住持

【現代漢語翻譯】 現代漢語譯本： 雪峰說：『從別人那裡聽來的道理，不是自己真正領悟的。』 如果以後想要傳播佛法，就要從自己的內心深處流淌出來，用自己的理解去覆蓋天地。』 峰聽后立刻大悟，禮拜雪峰，連聲說：『今天晚上才算是我鰲山真正得道的時候。』 於是兩人分別。巖頭在洞庭湖的臥龍山結廬而居，跟隨他的人很多。雪峰返回福建。

乙酉年（六年）：

七月，雪峰登上象骨山，說：『這才是真正適合我居住的地方。』 於是砍伐茅草建造茅庵，學徒們紛紛前來。這座山屬於福州侯官縣，四周控制著四個縣，山勢陡峭高聳。冬天來得早，夏天卻很寒冷，因此用雪峰來命名這座山。雪峰禪師住在山上后，曾經作偈說：『光陰迅速，轉眼即逝，這浮華的世界哪裡能夠長久居住？離開家鄉時三十二歲，進入福建已經四十多歲了。那些不是自己領悟的道理，不要頻繁地提起，已經過去的錯誤，要不斷地改正。告訴那些朝廷的達官貴人，閻王可不怕你佩戴金魚。』 後來僖宗皇帝聽說了雪峰禪師的道風，賜予他『真覺大師』的稱號，並賜予紫色袈裟。德山宣鑒禪師，最初住在澧陽，住了三十年。從大中初年開始，武陵太守薛延望建造了德山精舍，邀請他居住，大力弘揚禪宗。這年十二月將要去世時，對大家說：『在虛空中追逐聲音，勞累你們的心神。夢醒了才知道夢不是真實的，究竟有什麼事情是真實的呢？』 說完，端坐而逝，享年八十六歲，謚號『見性禪師』，有九個弟子繼承了他的衣缽。葉律郎何蟾，寫了福州懷安縣天王堂記，大意是說：『父母的恩情，像天一樣廣大無邊。想要為他們積累陰間的福報，特地遵循佛教的因果。大夫彭城公被任命為福州監軍使，離開家鄉多年，正逢皇恩浩蕩，感念父母的恩情，每天都感到悲傷，於是建造了北方毗沙門天王堂一座。清凈的梵音一響起，就如同進入了初地菩薩的境界。香火不斷，就像慈祥的雲朵一樣。捐贈給升山靈巖寺的下院，並請本寺的僧人居簡來主持。』

【English Translation】 English version: Xuefeng said, 'The truth heard from others is not a true treasure of one's own.' If you want to spread the great teachings in the future, they must flow from your own heart and cover the heavens and the earth with your own understanding.' Upon hearing this, Feng had a great enlightenment and bowed to Xuefeng, repeatedly saying, 'Tonight is the first time I have truly attained the Dao on Aoshan.' Then the two parted ways. Yantou built a hermitage on Wolong Mountain in Dongting Lake, and many followers gathered around him. Xuefeng returned to Fujian.

Year Yiyou (6th year):

In July, Xuefeng ascended Elephant Bone Mountain and said, 'This is truly a place suitable for me to live.' So he cut thatch to build a hut, and disciples flocked to him. This mountain belongs to Houguan County in Fuzhou, controlling four counties around it, with steep and towering peaks. Winter comes early, and summer is cold, so the mountain was named Xuefeng (Snow Peak). After Master Xuefeng lived on the mountain, he once composed a verse saying, 'Time flies swiftly, in the blink of an eye; how can one dwell long in this fleeting world? Leaving home at the age of thirty-two, entering Fujian already past forty. Those truths not understood by oneself, do not mention them frequently; past mistakes must be constantly corrected. Tell those high-ranking officials of the court, Yama is not afraid of you wearing golden fish.' Later, Emperor Xizong heard of Master Xuefeng's virtuous conduct and bestowed upon him the title 'Great Master Zhenjue' and a purple kasaya. Chan Master Deshan Xuanjian, initially lived in Liyang for thirty years. From the early years of Dazhong, Xue Yanwang, the governor of Wuling, built the Deshan Hermitage and invited him to reside there, greatly promoting the Zen school. In December of that year, as he was about to pass away, he said to everyone, 'Chasing after sounds in the void, tiring your minds. Awakening from a dream, one realizes the dream is not real; what is truly real?' After saying this, he sat in meditation and passed away at the age of eighty-six, with the posthumous title 'Chan Master Jianxing.' Nine disciples inherited his Dharma. Ye Lulang He Chan wrote the 'Record of the Heavenly King Hall in Huaian County, Fuzhou,' which roughly says, 'The kindness of parents is as vast as the heavens. Wishing to accumulate merit for them in the afterlife, we specially follow the Buddhist principle of cause and effect. The Grand Master Pengcheng was appointed as the military commissioner of Fuzhou, having been away from home for many years. Meeting with imperial grace, he feels sorrow for his parents every day, so he built a Northern Vaishravana Heavenly King Hall. As soon as the pure Brahma sound is heard, it is as if one has entered the realm of the first Bhumi Bodhisattva. The incense continues to burn, like auspicious clouds. It is donated to the lower courtyard of Shengshan Lingyan Temple, and the monk Jujian of this temple is invited to preside over it.'

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。又割東湖田五十畝。永備齋粥。生生之具。一無所闕。既而朝昏脩敬。贊唱禮懺。則其席玄。因資冥福。信是無量矣。

丙戌(七)

臨濟義玄禪師。自黃檗得法。歸鄉住臨濟禪苑。學徒奔湊。尋以兵動棄去。太尉默和。舍宅為寺。延請師居。亦以臨濟為額。次至河府。府主王常侍。與師道契。晚遷太名府興化寺閑居。存獎執侍。師乃付法。偈曰。㳂流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急還磨。是年四月謂眾曰。吾滅后不得滅卻吾正法眼。三聖云。爭敢滅卻和尚法眼。師云。已後有人問爾。作么生道。三聖便喝。師云。誰知吾正法眼藏。向這瞎驢邊滅卻。言訖。端坐而化。敕謚慧照禪師。嗣法二十一人。其上首三聖興化也。師嘗示眾云。赤肉團上。有一無位真人。常從諸人面門出入。未證據者看。時有僧問。如何是無位真人。師搊住云道道。其僧擬議。師托開云。無位真人。是什麼乾屎橛。師示眾有云。不如歇業無事去。已起者莫續。未起者不要放起。便勝十年行□。諸人皆是有心求佛。求出三界。癡人爾要出。甚處去。爾一念心貪是欲界。一念心嗔是色界。一念心癡是無色界。是爾屋裡具三界。爾一念心歇得處。喚作菩提樹。一念心不歇處。喚作無明樹。師又云。道流且要識

【現代漢語翻譯】 現代漢語譯本：又割讓東湖的田地五十畝，永遠用來準備齋飯和粥，以及生活所需的一切，沒有絲毫缺少。之後，早晚都恭敬地進行修行，讚頌、歌唱、禮拜和懺悔，憑藉這些來增進冥福，確實是無量的功德啊。

丙戌年（七）：

臨濟義玄禪師，從黃檗處得到佛法，回到家鄉住在臨濟禪苑，前來學習的人很多。不久因為戰亂而離開。太尉默和捐出自己的住宅作為寺廟，邀請禪師居住，也命名為臨濟。之後到了河府，府主王常侍與禪師非常投緣。晚年遷居到太名府興化寺安居，王常侍仍然侍奉他。禪師於是傳授佛法，留下了偈語：『順流而下不停留，要問如何是真道？真正的光明照耀無邊，要怎樣才能說給他聽？離開一切表象和名相，人們無法領會，就像吹毛求疵的寶劍，用完后要趕快磨礪。』這年四月，禪師對眾人說：『我圓寂后，不能滅掉我的正法眼。』三聖說：『怎敢滅掉和尚您的正法眼？』禪師說：『以後如果有人問你們，該怎麼回答？』三聖立刻大喝一聲。禪師說：『誰知道我的正法眼藏，卻在這瞎驢邊上被滅掉了。』說完，禪師端坐而逝。朝廷追諡為慧照禪師。繼承佛法的有二十一人，其中最傑出的是三聖和興化。禪師曾經開示眾人說：『在這一團血肉之軀上，有一位無位真人（指本性），經常從你們的面門出入。還沒有證悟的人好好看看！』當時有僧人問：『什麼是無位真人？』禪師抓住他說：『說！說！』那僧人猶豫不決。禪師推開他說：『無位真人，是什麼臭狗屎！』禪師開示眾人說：『不如停止一切造作，無所事事地生活。已經生起的念頭不要延續，還沒有生起的念頭不要讓它生起。』這樣勝過十年苦修。你們都是有心求佛，想要超出三界。真是愚癡的人啊！你們想要到哪裡去？你們一念貪心就是欲界（指對慾望的執著），一念嗔心就是（指憤怒和仇恨），一念癡心就是無（指愚昧和迷惑）。你們的內心就具備了三界。你們一念心能夠止息的地方，就叫做菩提樹（指覺悟），一念心不能止息的地方，就叫做無明樹（指迷惑）。』禪師又說：『各位修行人，要知道』

【English Translation】 English version: Furthermore, he allocated fifty mu of land from East Lake to perpetually provide vegetarian meals and porridge, ensuring that all necessities for life were fully met. Subsequently, morning and evening were dedicated to reverent practice, including chanting, singing praises, performing rituals, and repentance, thereby accumulating immeasurable merit for the deceased.

In the year Bingxu (7th year):

Chan Master Linji Yixuan, having received the Dharma from Huangbo, returned to his hometown and resided at the Linji Chan Monastery, attracting numerous students. Soon after, due to the turmoil of war, he abandoned the monastery. Grand Commandant Mo He donated his residence to serve as a temple, inviting the Master to reside there, also naming it Linji. Later, he went to He Prefecture, where the Prefect Wang Changshi was deeply aligned with the Master's teachings. In his later years, he moved to Xinghua Temple in Taiming Prefecture for quiet residence, where Wang Changshi continued to attend to him. The Master then transmitted the Dharma, leaving behind a verse: 'Flowing downstream without ceasing, how should one inquire? True illumination is boundless, how can it be explained to him? Separated from forms and names, people cannot comprehend; like a hair-splitting sword, it must be sharpened immediately after use.' In the fourth month of that year, the Master said to the assembly: 'After my passing, you must not extinguish my true Dharma eye.' Sansheng said: 'How dare we extinguish your Dharma eye, Master?' The Master said: 'If someone asks you in the future, how will you answer?' Sansheng immediately shouted. The Master said: 'Who knows that my true Dharma eye is hidden, yet it is extinguished by this blind donkey.' Having spoken these words, the Master sat upright and passed away. The imperial court posthumously bestowed upon him the title of Chan Master Huizhao. Twenty-one disciples inherited the Dharma, among whom Sansheng and Xinghua were the most prominent. The Master once instructed the assembly: 'On this lump of red flesh, there is a true person without rank (referring to inherent nature), who constantly enters and exits through your faces. Those who have not yet realized this, take a good look!' At that time, a monk asked: 'What is the true person without rank?' The Master grabbed him and said: 'Speak! Speak!' The monk hesitated. The Master pushed him away and said: 'The true person without rank, what is that dry shit stick!' The Master instructed the assembly: 'It is better to cease all activities and live without doing anything. Do not continue thoughts that have already arisen, and do not let thoughts that have not yet arisen arise.' This is better than ten years of arduous practice. All of you are seeking Buddhahood with a deliberate mind, wanting to transcend the three realms. You are truly foolish people! Where do you want to go? One thought of greed is the desire realm (referring to attachment to desires), one thought of anger is the ** realm (referring to anger and hatred), one thought of delusion is the no ** realm (referring to ignorance and confusion). Your mind possesses the three realms. The place where one thought can cease is called the Bodhi tree (referring to enlightenment), and the place where one thought cannot cease is called the ignorance tree (referring to delusion).' The Master also said: 'Fellow practitioners, you must know'

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取四種無相境。免被境緣擺撲。爾一念心愛被水溺。一念心嗔被火燒。一念心疑被地礙。一念心喜被風飄。若能如是辨得。不被境□。處處用境。東涌西沒。邊涌中沒。為達四大如夢如幻故。

丁亥(八)

福州玄沙宗一大師師備。閩人。姓謝氏。父以釣魚為業。因夜泛船墜水。玄沙鼓棹而救。因見水中月。乃云。先達有言。一切諸法皆如水月。若父存與其同殺。只益三途之苦。今既不可救。可舍緣出家報其恩也。於是投師受具。布衲芒屨。食才接氣。終日宴坐。與雪峰義存禪師親近。師資道契。雪峰以其苦行。呼為備頭陀。嘗攜囊出嶺。欲遍歷諸方。忽到險峻之處。筑著腳指。血流痛楚。嘆曰。是身非有。痛從何來。是身是苦。畢竟無生。休休。達磨不來東土。二祖不往西天。從此回筇嶺嶠。與雪峰同力締構。玄徒臻萃。師入室咨決。罔替晨昏。又閱楞嚴經。發明心地。由是應機敏捷。與修多羅冥契。諸方玄學有所未決。必從之請益。至與雪峰徴詰。亦當仁不讓。雪峰曰。備頭陀再來人也。后忽夜夢父來。謝云。得子出家。我得生天。故來報汝(通明集及五燈)。

戊子(九)

長沙景岑禪師。初住鹿苑。為第一世。其後居無定所。但狥緣接物。隨請說法。故時眾謂之長沙和尚。嘗示眾曰

【現代漢語翻譯】 現代漢語譯本：

採取四種無相的境界，以免被外在環境所左右。你一念貪愛，就會像被水淹沒；一念嗔恨，就會像被火焚燒；一念疑惑，就會被大地阻礙；一念喜悅，就會像被風吹散。如果能夠這樣辨別清楚，就不會被環境所困擾，而是能夠處處利用環境。東邊顯現，西邊消失；這邊顯現，中間消失。這是因為通達了四大皆如夢如幻的緣故。

丁亥(八)

福州玄沙宗一大師師備（玄沙宗一大師師備）：是閩地人，姓謝。他的父親以打魚為生。有天晚上劃船時墜入水中，玄沙（玄沙）劃船去救他。因此看到了水中的月亮，於是說：『先達有言，一切諸法都如水中的月亮。如果父親還活著，和他一起殺生，只會增加三途的痛苦。現在既然已經無法救活，不如捨棄世俗的緣分出家來報答他的恩情。』於是投靠師父剃度受戒，身穿粗布衣，腳穿草鞋，食物僅能維持氣息，整日靜坐。與雪峰義存禪師（雪峰義存禪師）親近，師徒之間道義相合。雪峰（雪峰）因為他苦行，稱他為備頭陀（備頭陀）。曾經攜帶行囊出嶺，想要遊歷各處。忽然走到險峻的地方，腳趾被石頭硌到，血流不止，疼痛難忍。感嘆道：『這身體並非真實存在，疼痛從何而來？這身體是痛苦的，畢竟沒有生。』算了算了，達摩（達摩）沒有來東土，二祖（二祖）沒有去西天。從此拿著竹杖返回山嶺，與雪峰（雪峰）一同努力建設寺廟，來學習的人很多。師備（師備）進入雪峰（雪峰）的房間請教，從早到晚沒有間斷。又閱讀《楞嚴經》，發明心地。因此應機敏捷，與佛經暗合。各處學習佛法的人有不明白的地方，必定向他請教。甚至與雪峰（雪峰）爭論，也當仁不讓。雪峰（雪峰）說：『備頭陀（備頭陀）是再來人啊。』後來忽然夜裡夢見父親來，感謝他說：『因為你出家，我得以昇天，所以來告訴你。』（出自《通明集》及《五燈會元》）。

戊子(九)

長沙景岑禪師（長沙景岑禪師），最初住在鹿苑，是第一世。之後居無定所，只是順應機緣接引眾生，隨眾生的請求說法。所以當時的人稱他為長沙和尚（長沙和尚）。曾經對大眾開示說：

【English Translation】 English version:

Adopt the four aspects of no-form, so as not to be manipulated by external circumstances. If your mind has a moment of craving, it will be as if drowned by water; a moment of anger, as if burned by fire; a moment of doubt, as if obstructed by earth; a moment of joy, as if scattered by wind. If you can discern this clearly, you will not be troubled by circumstances, but rather be able to utilize them everywhere. Appearing in the east, disappearing in the west; appearing on the side, disappearing in the middle. This is because you have understood that the four elements are like dreams and illusions.

Dinghai (8th year)

Great Master Shibei (Great Master Shibei) of the Xuansha Sect in Fuzhou was a native of Min, with the surname Xie. His father made a living by fishing. One night, he fell into the water while boating. Xuansha (Xuansha) rowed to save him. Because of seeing the moon in the water, he said: 'The enlightened ones have said that all dharmas are like the moon in the water. If my father were alive, killing living beings with him would only increase the suffering of the three paths. Now that he cannot be saved, I should renounce worldly ties and become a monk to repay his kindness.' Therefore, he sought a teacher, was tonsured, and received the precepts, wearing coarse cloth and straw sandals, eating only enough to sustain his breath, and sitting in meditation all day long. He was close to Zen Master Xuefeng Yicun (Zen Master Xuefeng Yicun), and their teacher-student relationship was harmonious. Xuefeng (Xuefeng), because of his ascetic practices, called him Bei Toutuo (Bei Toutuo). Once, he carried his bag out of the mountains, intending to travel to various places. Suddenly, he came to a dangerous place and stubbed his toe on a rock, causing blood to flow and intense pain. He sighed and said: 'This body is not real, where does the pain come from? This body is suffering, ultimately without birth.' Enough, enough. Bodhidharma (Bodhidharma) did not come to the Eastern Land, and the Second Patriarch (Second Patriarch) did not go to the Western Heaven. From then on, he returned to the mountains with his bamboo staff and worked with Xuefeng (Xuefeng) to build the temple, attracting many to study. Shibei (Shibei) entered Xuefeng's (Xuefeng) room to ask for guidance, without interruption from morning till night. He also read the Surangama Sutra and awakened his mind-ground. Therefore, he was quick-witted and in harmony with the sutras. Those who studied Buddhism in various places, if they had any doubts, would definitely ask him for advice. Even when arguing with Xuefeng (Xuefeng), he would not yield. Xuefeng (Xuefeng) said: 'Bei Toutuo (Bei Toutuo) is a reborn person.' Later, he suddenly dreamed of his father coming to thank him, saying: 'Because you became a monk, I was able to ascend to heaven, so I came to tell you.' (From Tongming Ji and Wudeng Huiyuan).

Wuzi (9th year)

Zen Master Jingcen of Changsha (Zen Master Jingcen of Changsha) initially lived in Luyuan, as the first abbot. Later, he had no fixed abode, but simply followed circumstances to receive beings and expound the Dharma according to their requests. Therefore, people at the time called him the Changsha Monk (Changsha Monk). He once instructed the assembly, saying:

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。我若一向舉揚宗教。法堂里草深一丈。不得已向汝道。盡十方世界是沙門眼。盡十方界是沙門全身。盡十方界在自己光明里。三世諸佛共十法界眾生。是摩訶般若光。仰山問。人人盡有這個事。只是用不得。師云。恰是請汝用。仰云。作么生用。師乃踏倒仰山。山曰。直下似個大蟲。世因名岑大蟲。至是年示寂。

己丑(十)

三月洞山價禪師將示寂。謂眾曰。離此殼漏子。向甚處與吾相見。眾無對。遂剃髮披衣。湛然而寂。時學徒千餘人。號慟移時。師忽開眸曰。夫出家人。心不附物。是真修行。勞生息死。于悲何有。乃召主事僧。令辨愚癡齋一中。蓋責其徒戀情也。至七日。食具方備。師隨眾齋畢。復謂眾曰。僧家無事。大率臨行之際。勿須喧動。明日浴罷。端坐長往。壽六十三。謚悟本禪師。師權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劍。剪諸見之稠林。妙葉弘通。截萬端之穿鑿。又得曹山寂。深明的旨。妙唱加猷。道合君臣。偏正回互。由是洞上玄風。播於天下。故諸方推尊之。曰曹洞宗○福州寧德龜山原禪師。初參五泄默師。后住龜山。為第二世。是年示寂。壽七十八。謚性空大師。

庚寅(十一)

相國裴休薨。休字公美。初刺洪州時。于黃檗高僧在甚處句下契入

【現代漢語翻譯】 現代漢語譯本：如果我總是讚揚宗教，那麼法堂里就會長滿一丈深的草。我不得已才告訴你們，整個十方世界都是沙門的眼睛，整個十方世界都是沙門的全身，整個十方世界都在自己的光明里。過去、現在、未來三世諸佛和十法界一切眾生，都是摩訶般若之光（Maha Prajna，偉大的智慧之光）。仰山（Yangshan，人名）問：『人人都有這個東西，只是用不上。』 師父說：『正是請你用。』 仰山問：『怎麼用？』 師父就一腳踢倒了仰山。仰山說：『直接就像一隻大蟲。』 世人因此稱（師父）為岑大蟲。就在這一年，師父示寂了。 己丑年（公元929年） 三月，洞山價禪師（Dongshan Jia，人名）將要示寂，對大家說：『離開這個臭皮囊，到哪裡與我相見？』 眾人無言以對。於是（禪師）剃髮、披上袈裟，安詳地圓寂了。當時學徒有一千多人，哭號了很久。禪師忽然睜開眼睛說：『出家人，心不執著于外物，才是真正的修行。貪生怕死，悲傷又有什麼用呢？』 於是召來主管僧人，讓他準備一頓『愚癡齋』，這是責備他的弟子們留戀世俗情感。到了第七天，齋飯才準備好。禪師和大家一起吃完齋飯，又對大家說：『僧人沒有什麼事，大概在臨終的時候，不要喧譁吵鬧。明天沐浴后，端坐著長逝。』 享年六十三歲，謚號悟本禪師（Wuben Chanshi）。禪師巧妙地開示五位禪法，善於接引上、中、下三種根器的人，大力闡揚統一的聲音，廣泛弘揚萬種法門。橫向抽出寶劍，剪除各種見解的稠密森林；精妙的教義弘揚流通，截斷各種穿鑿附會的說法。又得到曹山寂（Caoshan Ji，人名）禪師，深刻地闡明宗旨，美妙的唱和更加精妙，道理契合君臣關係，偏正相互回互。因此，洞山宗（Dongshan School）的玄妙之風，傳播於天下。所以各方都推崇它，稱之為曹洞宗（Caodong School）。福州寧德龜山原禪師（Guishan Yuan Chanshi），最初參拜五泄默師（Wuxie Mo Shi），後來住在龜山（Guishan），是第二代住持。這一年示寂，享年七十八歲，謚號性空大師（Xingkong Dashi）。 庚寅年（公元930年） 相國裴休（Pei Xiu，人名）去世。裴休字公美，當初擔任洪州刺史時，在『黃檗高僧在甚處』這句話下契入。

【English Translation】 English version: If I were always to praise religion, the Dharma hall would be overgrown with grass a丈 deep. I have no choice but to tell you that the entire ten directions world is the eye of a Shramana (沙門, a renunciate), the entire ten directions world is the whole body of a Shramana, and the entire ten directions world is in its own light. The Buddhas of the three times (past, present, and future) and all sentient beings in the ten Dharma realms are the light of Maha Prajna (摩訶般若, great wisdom). Yangshan (仰山, personal name) asked, 'Everyone has this thing, but they just can't use it.' The master said, 'It is precisely asking you to use it.' Yangshan asked, 'How to use it?' The master then kicked Yangshan down. Yangshan said, 'Directly like a big worm.' The world therefore called (the master) Cen the Big Worm. In this year, the master passed away. The year Ji Chou (929 AD) In March, Chan Master Dongshan Jia (洞山價, personal name) was about to pass away. He said to everyone, 'Leaving this leaky shell, where will you meet me?' The crowd was speechless. So (the Chan master) shaved his head, put on his kasaya, and passed away peacefully. At that time, there were more than a thousand disciples, who cried for a long time. The Chan master suddenly opened his eyes and said, 'A renunciate's mind should not be attached to external things; this is true practice. To crave life and fear death, what is the use of sorrow?' Then he summoned the supervising monk and ordered him to prepare a 'foolish fast,' which was to rebuke his disciples for being attached to worldly emotions. On the seventh day, the food was finally prepared. The Chan master ate the fast with everyone and then said to everyone, 'Monks have nothing to do; generally, when approaching death, there is no need to make a fuss. Tomorrow, after bathing, I will sit upright and pass away.' He lived to be sixty-three years old and was given the posthumous title of Chan Master Wuben (悟本禪師). The Chan master skillfully opened up the five ranks of Chan practice, was good at guiding people of the three capacities (superior, medium, and inferior), vigorously expounded the unified sound, and widely promoted the myriad Dharma gates. Horizontally drawing the precious sword, he cut down the dense forest of various views; the subtle teachings were promoted and circulated, cutting off all kinds of far-fetched interpretations. He also obtained Chan Master Caoshan Ji (曹山寂, personal name), deeply clarifying the purpose, and the wonderful chanting was even more exquisite. The principles matched the relationship between ruler and minister, with the partial and the correct mutually interacting. Therefore, the profound style of the Dongshan School (洞山宗) spread throughout the world. Therefore, all sides respected it and called it the Caodong School (曹洞宗). Chan Master Guishan Yuan (龜山原禪師) of Ningde Guishan (龜山) in Fuzhou, initially visited Master Wuxie Mo (五泄默師), and later lived in Guishan, as the second abbot. He passed away this year at the age of seventy-eight and was given the posthumous title of Great Master Xingkong (性空大師). The year Geng Yin (930 AD) Chancellor Pei Xiu (裴休, personal name) passed away. Pei Xiu's courtesy name was Gongmei. When he was initially the governor of Hongzhou, he had an insight under the phrase 'Where is the eminent monk Huangbo?'

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。遂迎入府。旦夕問法。及鎮宣州。亦命與俱。由是深徹法源。復與圭峰密禪師。道緣尤密。大中時。執政六年。次歷諸鎮節度。薨年七十四。公為人醞藉。操守嚴正。宣宗嘗曰。休真儒者。公居常不御酒肉。嘗披毳衲。于歌姬院。持缽乞食。自以為不為俗情所汩。可以說法為人。尤善屬文。著釋氏文數萬言。其著圓覺經序。華嚴法界觀序。勸發菩提心文。後世雖有作者。無能過矣。又著傳心偈。見載於傳燈錄。又著圭峰禪源諸詮序。尤為明妙○十一月帝誕節。召兩街僧。入內講道。帝悅。賜曇顯等十人紫衣(統紀)○夾山善會禪師。初住潤州京口。道吾遇上堂。見僧問如何是法身。師云。法身無相。如何是法眼。法眼無瑕。吾失笑。師請吾為說。吾指往華亭船子處去。師造華亭。因船子問。垂絲千尺。意在深潭。離鉤三寸。子何不道。師擬開口。船子以篙打。落水中。才上船。子又云。道道。擬開口。又打。師有省。乃點頭。船子云。釣盡江波。金鱗始遇。師掩耳。子云。如是如是。汝向去。直須藏身處沒軌跡。沒軌跡處莫藏身。汝后不得住城隍聚落。但向深山裡钁頭邊。接取一個半個。師辭行。頻回顧。船子豎橈云。汝將謂別有。乃覆船入水而去。師住后。道聲既播。學者交湊。至是海眾卜于夾山。遽成院宇。廣

【現代漢語翻譯】 現代漢語譯本：於是（他）迎接（他）進入府邸，早晚都向他請教佛法。等到（他）鎮守宣州時，也命令（他）一同前往。因此（他）深刻地領悟了佛法的根源。又與圭峰密禪師的道緣尤其深厚。大中（唐宣宗年號）年間，擔任執政六年，之後歷任各鎮的節度使。去世時七十四歲。他為人溫和謙遜，操守嚴謹正直。唐宣宗曾經說：（他）是真正的儒者。他平時不喝酒不吃肉，曾經披著粗布僧衣，在歌舞伎的院子里，拿著缽乞討食物，自認為不被世俗的情感所迷惑，可以為人們說法。他尤其擅長寫作，著有關於佛教的文章數萬字。他所著的《圓覺經序》、《華嚴法界觀序》、《勸發菩提心文》，後世雖然有作者，但沒有能超過他的。又著有《傳心偈》，被收錄在《傳燈錄》中。又著有《圭峰禪源諸詮序》，尤其精妙。十一月皇帝誕辰，召集兩街的僧人，進入宮內講解佛法，皇帝很高興，賜予曇顯等十人紫衣（出自《統紀》）。 夾山善會禪師，最初住在潤州京口。道吾禪師遇到（他）上堂說法，看見有僧人問：『什麼是法身？』禪師說：『法身沒有形象。』（僧人又問）『什麼是法眼？』（禪師回答）『法眼沒有瑕疵。』道吾禪師失笑。禪師請道吾禪師為（他）解說。道吾禪師指著（他）讓他去華亭找船子德誠禪師。禪師前往華亭，船子禪師問：『垂絲千尺，意在深潭，離鉤三寸，你為什麼不說？』禪師剛要開口，船子禪師用篙打（他），（禪師）落入水中。剛爬上船，船子禪師又說：『道！道！』（禪師）剛要開口，又被打。禪師有所領悟，於是點頭。船子禪師說：『釣盡江波，金鱗始遇。』禪師摀住耳朵。船子禪師說：『如是如是。你以後，一定要在藏身的地方沒有軌跡，沒有軌跡的地方不要藏身。你以後不要住在城隍廟附近的村落，只要在深山裡，在鋤頭邊，接引一個半個（人）。』禪師告辭離開，頻頻回頭看。船子禪師豎起船槳說：『你以為還有別的嗎？』於是翻船沉入水中而去。禪師住山之後，道風傳播開來，學者們紛紛聚集。於是海眾在夾山占卜，迅速建成了寺院，廣闊。

【English Translation】 English version: Thereupon, (he) welcomed (him) into his residence, inquiring about the Dharma morning and evening. When (he) was appointed to govern Xuanzhou, (he) also ordered (him) to accompany him. Consequently, (he) deeply understood the source of the Dharma. Furthermore, his karmic connection with Zen Master Guifeng Mi was particularly profound. During the Dazhong era (reign of Emperor Xuanzong of Tang), he served as a minister for six years, subsequently holding the position of Jiedushi (military governor) in various towns. He passed away at the age of seventy-four. He was a gentle and modest person, with strict and upright conduct. Emperor Xuanzong once said: '(He) is a true Confucian scholar.' He usually abstained from alcohol and meat, and once, wearing a coarse monastic robe, he begged for food with a bowl in the courtyards of singing girls, believing that he was not swayed by worldly emotions and could preach the Dharma to people. He was particularly skilled in writing, authoring tens of thousands of words on Buddhism. His prefaces to the 'Sutra of Perfect Enlightenment,' 'Hua-yen Dharma Realm Contemplation,' and 'Exhortation to Generate the Bodhi Mind' are unsurpassed by later authors. He also wrote the 'Gatha of Mind Transmission,' which is included in the 'Transmission of the Lamp.' Furthermore, his preface to 'Guifeng's Various Commentaries on the Source of Zen' is especially profound and subtle. On the Emperor's birthday in November, monks from both streets were summoned to the palace to lecture on the Dharma. The Emperor was pleased and bestowed purple robes upon Tanxian and ten others (from the 'Comprehensive Record'). Zen Master Jiashan Shanhui, initially resided in Jingkou, Runzhou. Zen Master Daowu encountered (him) giving a Dharma talk, and saw a monk ask: 'What is the Dharmakaya (法身, Dharma Body)?' The Zen Master said: 'The Dharmakaya has no form.' (The monk then asked) 'What is the Dharma Eye (法眼, Dharma Eye)?' (The Zen Master replied) 'The Dharma Eye is without flaw.' Zen Master Daowu smiled. The Zen Master requested Zen Master Daowu to explain (it) for (him). Zen Master Daowu pointed (him) to go to Boatman De Cheng (船子德誠) at Huating. The Zen Master went to Huating, and Boatman Zen Master asked: 'Casting a line a thousand feet, the intention is in the deep pool, three inches from the hook, why don't you speak?' As the Zen Master was about to open his mouth, Boatman Zen Master struck (him) with a pole, and (the Zen Master) fell into the water. As soon as (he) climbed back onto the boat, Boatman Zen Master said again: 'Speak! Speak!' As (the Zen Master) was about to open his mouth, he was struck again. The Zen Master had an awakening, and then nodded. Boatman Zen Master said: 'Having fished the entire river, only then does one encounter a golden carp.' The Zen Master covered his ears. Boatman Zen Master said: 'Thus it is, thus it is. In the future, you must have no trace where you hide, and do not hide where there is no trace. In the future, do not live in villages near city temples, but only in the deep mountains, by the hoe, receive one or two (people).' The Zen Master bid farewell and left, frequently looking back. Boatman Zen Master raised his oar and said: 'Do you think there is something else?' Then he overturned the boat and sank into the water and left. After the Zen Master resided on the mountain, his reputation spread, and scholars gathered. Thereupon, the monastic community divined at Jiashan, and quickly built a monastery, vast.

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宣法要(五燈)。

辛卯(十二)

五月帝幸安國寺。賜國師知玄沉檀寶座高二丈餘。珍麗絕甚。玄姓陳。世號陳菩薩。三學洞貫。名蓋一時。異跡尤多○時宮中日齋萬僧。帝自為讚唄。宰相蕭仿。諫以為天竺法。割愛取滅。非帝王躬踐。況佛者可以悟取。不可以相求。帝雖不納。然嘉美其言(唐史)○洞山道金禪師。于價和尚得旨。暨價圓寂。眾請接踵住持。海眾悅服。玄風不墜。

壬辰(十三年)

道膺禪師。初參洞山。契悟宗旨。嘗因南泉有天上無彌勒地下無彌勒之語。師問洞山。天上無彌勒。地下無彌勒。未審誰與安名。洞山被問。直得禪床振動。后結庵三峰。經旬不赴堂。洞山問之。師曰。每日有天神送食。山曰。我將謂汝是個人。猶作這個見解。至晚。山召膺庵主。師應諾。山曰。不思善不思惡。是甚麼。師回庵。寂然宴坐。天神竟尋不見。三日乃絕。師初止三峰。其化未廣。而每月一來謁價。價呵其未忘情。于道為雜。勉令隨方接人。遂焚其庵去海昏。登歐阜盧山西北崦。冠世絕境也。就樹縛屋而居。號云居。衲子亦追求而集。散處山間樹下。久成苫架。說法其下。至是遂成法席。學徒至一千五伯眾(五燈)○幼璋禪師。見江陵騰騰和尚曰。汝往天臺。尋靜而居。遇安即上。

【現代漢語翻譯】 現代漢語譯本 宣法要(五燈)。

辛卯(十二)

五月，皇帝駕臨安國寺，賜予國師知玄（Zhi Xuan）沉檀寶座，高二丈餘，珍貴華麗至極。知玄姓陳，世人尊稱為陳菩薩（Chen Pusa），精通三學，名聲顯赫一時，靈異事蹟眾多。當時宮中每日齋僧萬人，皇帝親自為其讚唄。宰相蕭仿（Xiao Fang）進諫，認為天竺（Tian Zhu，印度的古稱）的佛法是割捨所愛以求滅度，不應由帝王親自踐行，況且佛法可以通過領悟獲得，不能通過外在形式去追求。皇帝雖然沒有采納，但嘉許了他的言論（唐史）。洞山道金禪師（Dongshan Daojin Chanshi）從價和尚（Jia Heshang）處領悟宗旨。等到價和尚圓寂后，眾人請他接替住持之位，僧眾心悅誠服，玄風不墜。

壬辰(十三年)

道膺禪師（Daoying Chanshi）最初參拜洞山（Dongshan），領悟了宗旨。曾經因為南泉（Nanquan）有『天上無彌勒（Mile），地下無彌勒』之語，道膺禪師問洞山：『天上無彌勒，地下無彌勒，不知是誰來安立這個名號？』洞山被問得禪床都震動了。後來道膺禪師在三峰結庵，多日不去禪堂。洞山問他原因，道膺禪師說：『每日有天神送食物來。』洞山說：『我本以為你是個有見地的人，沒想到還是這種見解。』到了晚上，洞山召道膺庵主，道膺應諾。洞山說：『不思善，不思惡，這是什麼？』道膺回到庵中，寂然宴坐，天神最終尋不見他，三天後就斷絕了供養。道膺禪師最初住在三峰，教化未能廣泛傳播，但他每月都來拜謁價和尚，價和尚呵斥他未能忘情，于道來說是雜染，勉勵他隨方接引他人。於是道膺禪師焚燒了庵，前往海昏，登上歐阜盧山（Oufulu Shan）西北山坡，那裡是冠絕人世的絕境。他在樹旁搭建房屋居住，號為云居（Yunju）。衲子們也追隨而來聚集，分散在山間樹下，時間久了就搭成簡陋的棚屋，在棚屋下說法。至此，這裡就成爲了弘揚佛法的場所，學徒達到一千五百多人（五燈）。幼璋禪師（Youzhang Chanshi）對江陵騰騰和尚（Jiangling Tengteng Heshang）說：『你前往天臺（Tiantai），尋找清靜的地方居住，遇到安穩之處就住下。』

【English Translation】 English version 'Essential Teachings of the Dharma' (Five Lamps).

Xinmao (Year 12)

In the fifth month, the Emperor visited Anguo Temple and bestowed upon National Teacher Zhi Xuan (Zhi Xuan, meaning 'Knowing Mystery') a precious sandalwood throne, over two zhang (丈, a unit of length) in height, exquisitely beautiful. Zhi Xuan's surname was Chen, and he was known as Chen Pusa (Chen Pusa, meaning 'Bodhisattva Chen') by the world. He was thoroughly versed in the Three Studies, and his reputation was renowned for a time, with many extraordinary deeds. At that time, the palace held a daily vegetarian feast for ten thousand monks, and the Emperor personally chanted praises. Chancellor Xiao Fang (Xiao Fang) advised against it, believing that the Dharma of Tianzhu (Tian Zhu, ancient name for India) involved severing attachments to seek extinction, which should not be personally practiced by the Emperor. Moreover, the Buddha can be realized through enlightenment, not sought through external forms. Although the Emperor did not accept this advice, he praised Xiao Fang's words (History of the Tang Dynasty). Dongshan Daojin Chanshi (Dongshan Daojin Chanshi) attained the essence of the teachings from Jia Heshang (Jia Heshang). When Jia Heshang passed away, the assembly invited him to succeed as abbot, and the monks were pleased and submitted to him, ensuring that the profound teachings did not decline.

Renchen (Year 13)

Daoying Chanshi (Daoying Chanshi) initially visited Dongshan (Dongshan) and realized the essence of the teachings. Once, because Nanquan (Nanquan) had said, 'There is no Maitreya (Mile, meaning 'Maitreya Buddha') in heaven, and no Maitreya on earth,' Daoying Chanshi asked Dongshan, 'There is no Maitreya in heaven, and no Maitreya on earth, I wonder who establishes this name?' Dongshan was so shaken by the question that his meditation seat trembled. Later, Daoying Chanshi built a hermitage at Three Peaks and did not attend the hall for many days. Dongshan asked him the reason, and Daoying Chanshi said, 'Every day, a heavenly being sends me food.' Dongshan said, 'I thought you were a person of insight, but you still have such views.' In the evening, Dongshan summoned the master of the hermitage, Daoying, who responded. Dongshan said, 'Neither thinking of good nor thinking of evil, what is this?' Daoying returned to his hermitage and sat in silent meditation. The heavenly being could not find him and ceased providing food after three days. Daoying Chanshi initially stayed at Three Peaks, but his teachings did not spread widely. However, he visited Jia Heshang every month, and Jia Heshang scolded him for not forgetting his emotions, which were considered impurities on the path. He encouraged him to guide others according to their capacities. Therefore, Daoying Chanshi burned his hermitage and went to Haihun, ascending the northwest slope of Mount Oufulu (Oufulu Shan), a world-renowned secluded place. He built a house by the trees and lived there, calling it Yunju (Yunju, meaning 'Cloud Dwelling'). Monks followed him and gathered, scattering among the mountains and under the trees. Over time, they built simple shelters and taught the Dharma under them. Thus, this place became a center for spreading the Dharma, with over one thousand five hundred students (Five Lamps). Youzhang Chanshi (Youzhang Chanshi) said to Jiangling Tengteng Heshang (Jiangling Tengteng Heshang), 'Go to Tiantai (Tiantai), find a quiet place to live, and settle down where you find peace.'

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璋至天臺。于靜安鄉。建福唐院。符騰。二之言。又住隱龍院(僧寶傳)。

癸巳(咸通十四年)

三月詔兩街僧。于鳳翔法門寺。迎佛骨。群臣諫者甚眾。上曰。朕生得見之。死亦無恨。廣造寶帳香𨏐𣄢蓋。皆飾以金珠錦繡。儀衛之盛。過於郊祀。元和之時。不及遠矣。以四月八日。迎至京師。彩觀夾道。天子御安福門樓迎拜。引入內道場。三日後出。京城諸寺。詔賜兩街僧金帛。京城耆老悉厚賜。所過鄉聚。皆裒土為剎。相望於途。考鼓鳴螺。以日繼夜。下詔曰。朕以寡德。纘承洪業。十有四年。憂勤在位。愛育生靈。遂尊崇釋教。至重玄門。迎請真身。為百姓祈福。今觀睹之眾。隘塞路岐。載念陛牢。寢興在慮。嗟我黎人陷於刑辟。況漸當暑毒。繫於縲紲。京畿及天下諸州。見禁囚。遞減死一等。七月帝崩。僖宗即位。明年四月。詔送佛骨。歸於鳳翔。都人耆耋辭餞。皆鳴咽流涕。

僖宗

甲午(乾符元年)

洛浦安禪師。初為臨濟侍者。濟常稱美曰。臨濟門下一隻箭。誰敢當鋒。及辭濟。濟稱為一條赤梢鯉。遍游罷。直往夾山頂。卓庵經年。夾山知。乃修書。令僧馳到。師接得便坐卻。僧回舉。夾山云。這僧看書。三日內必來。若不看書。斯人救不得。果三日後至。才見山。

【現代漢語翻譯】 現代漢語譯本 璋（音zhāng）法師到達天臺山，在靜安鄉建立了福唐院。符騰和二法師的傳記中記載，他還住在隱龍院（《僧寶傳》）。

癸巳年（咸通十四年）

三月，皇帝下詔令兩街的僧人前往鳳翔法門寺迎佛骨（指釋迦牟尼的遺骨）。很多大臣進諫勸阻，皇帝說：『朕活著能夠見到佛骨，死也無憾。』於是廣泛製造寶帳、香𨏐（音diàn，香爐）、𣄢（音yǐng）蓋（傘蓋），都用金珠錦繡裝飾，儀仗衛隊的盛況超過了郊祀。比起元和年間迎佛骨的盛況，這次遠遠超過了。四月八日，佛骨被迎至京師，彩色的觀禮臺夾道而立，天子在安福門樓親自迎接跪拜，將佛骨引入內道場。三天後，佛骨被送出。皇帝下詔賞賜京城各寺廟和兩街的僧人金帛，京城的老人們都得到了豐厚的賞賜。佛骨所經過的鄉鎮村落，都堆土為剎（佛塔），在道路上遙遙相望，敲鑼打鼓，日夜不停。皇帝下詔說：『朕以寡德，繼承了先人的大業，已經十四年了，憂慮勤勉地在位，愛護養育百姓，於是尊崇釋教，極其重視玄門。迎請佛的真身，為百姓祈福。現在觀看的人群，擁擠堵塞了道路，考慮到監獄的情況，寢食難安。可憐我的百姓陷於刑罰，況且漸漸進入暑熱季節，被囚禁在牢獄之中。京畿地區和天下各州，凡是被關押的囚犯，都遞減死刑一等。』七月，皇帝駕崩，僖宗即位。第二年四月，下詔將佛骨送回鳳翔，都城的老人們辭別送行，都嗚咽流淚。

僖宗

甲午年（乾符元年）

洛浦安禪師，最初是臨濟禪師的侍者。臨濟禪師常常讚美他說：『臨濟門下的一支箭，誰敢當其鋒芒？』等到安禪師辭別臨濟禪師時，臨濟禪師稱他為一條赤梢鯉魚。安禪師遊歷四方后，直接前往夾山頂，搭了個茅庵住了下來。夾山禪師知道后，就寫了封信，讓僧人送去。安禪師接過信就坐下了。僧人回去稟報，夾山禪師說：『這個僧人如果看信，三天之內必定會來。如果不看信，這個人就沒救了。』果然三天後，安禪師到了，剛見到夾山禪師，

【English Translation】 English version Master Zhang arrived at Tiantai Mountain and established Futang Temple in Jing'an Township. According to the biographies of Fu Teng and Master Er, he also resided in Yinlong Temple (from 'Biographies of Sangha Treasures').

Gui Si Year (Xiantong 14th year)

In the third month, the emperor issued an edict ordering monks from both streets to go to Famen Temple (Dharma Gate Temple) in Fengxiang to welcome the Buddha's bone (referring to the relics of Shakyamuni). Many ministers advised against it, but the emperor said, 'If I can see the Buddha's bone while I am alive, I will have no regrets even in death.' So he extensively manufactured treasure tents, incense burners (xiang dian), and canopies (ying gai), all decorated with gold, pearls, brocade, and embroidery. The splendor of the ceremonial guards surpassed even the suburban sacrifices. Compared to the welcoming of the Buddha's bone during the Yuanhe era, this time far exceeded it. On the eighth day of the fourth month, the Buddha's bone was welcomed to the capital. Colorful viewing platforms lined the streets, and the emperor personally greeted and prostrated himself at the Anfu Gate tower, leading the Buddha's bone into the inner altar. Three days later, the Buddha's bone was sent out. The emperor issued an edict to reward the temples in the capital and the monks of both streets with gold and silk. The elders of the capital all received generous rewards. The towns and villages that the Buddha's bone passed through all piled up earth to make stupas (Buddhist pagodas), which could be seen from afar on the roads, with gongs and drums sounding day and night. The emperor issued an edict saying, 'I, with little virtue, have inherited the great undertaking of my ancestors for fourteen years, worrying and diligently reigning, loving and nurturing the people. Therefore, I respect Buddhism and attach great importance to the Xuan sect. I welcome the true body of the Buddha to pray for blessings for the people. Now, the crowds watching are so crowded that they block the roads. Considering the situation in the prisons, I have difficulty sleeping and eating. I pity my people who are trapped in punishments, and moreover, it is gradually entering the hot season, and they are imprisoned in jails. In the Jingji area and all the states in the world, all prisoners who are imprisoned will have their death sentences reduced by one degree.' In the seventh month, the emperor passed away, and Emperor Xizong ascended the throne. In the fourth month of the following year, an edict was issued to send the Buddha's bone back to Fengxiang. The elders of the capital bid farewell and saw it off, all sobbing and shedding tears.

Emperor Xizong

Jia Wu Year (Qianfu 1st year)

Chan Master An of Luopu was initially a attendant of Chan Master Linji. Chan Master Linji often praised him, saying, 'An arrow from the Linji school, who dares to stand against its sharpness?' When Chan Master An bid farewell to Chan Master Linji, Chan Master Linji called him a red-tailed carp. After traveling around, Chan Master An went directly to the top of Jia Mountain and built a hut to live in. When Chan Master Jia Mountain learned of this, he wrote a letter and sent a monk to deliver it. Chan Master An took the letter and sat down. The monk returned to report, and Chan Master Jia Mountain said, 'If this monk reads the letter, he will definitely come within three days. If he does not read the letter, this person is beyond saving.' Sure enough, three days later, Chan Master An arrived, and as soon as he saw Chan Master Jia Mountain,

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乃叉手而立。山云。雞棲鳳巢。非其同類。出去。師曰。自遠趍風。乞師一接。山云。目前無阇梨。此間無老僧。師便喝。山云住住。且莫草草匆匆。云月是同。溪山各異。截斷天下人舌頭即不無。阇梨爭教無舌人解語。師佇思。山便打。師因此服膺數載。

乙未(二)

杭州徑山三世洪諲禪師。初參溈山宗。乃悟玄旨。自咸通七年。住徑山。法道大振。光化四年九月。白眾而化。后謚法濟大師。僧問如霜如雪時如何。師曰。猶是污染。曰不污染時如何。師曰。不同色。

丙申(三年)

襄州關南道吾和尚。初參道常禪師。蒙印所解。復參德山。法味彌著。凡上堂示徒。戴蓮華笠。披襕執簡。擊鼓吹笛。口稱魯三郎。有時云。打動關南鼓。唱起德山歌。有時執木劍。橫在肩上作舞。大闡宗風。

丁酉(四年　黃巢寇河南江浙)

睦州陳尊宿。諱道明。初遊方。契旨于黃檗。尋住觀音院。常余百眾。得數十載。后舍眾住開元寺房。常作草屨。潛施道路。或貨屨。侍養老母。時人號為陳蒲鞋。巢兵嘗至。師標大草屨一隻于城門。巢欲棄之。竭力不能舉。乃嘆曰。睦州有大聖人。將舍城而去。更不敢入。以是民免兵寇擾攘。師機峻急。造旨者稀。唯雲門一人契師意。令嗣雪峰。師一日

【現代漢語翻譯】 現代漢語譯本： 於是（那人）叉手站立。山云（不知名的僧人）說：『雞棲息在鳳凰的巢穴里，不是同類，出去！』 師（禪師）說：『從遠方趕來仰慕您的風範，懇請禪師接引。』 山云說：『目前沒有阇梨（梵語，意為弟子），這裡沒有老僧。』 師便喝斥。山云說：『住住，且莫草草匆匆。雲和月是相同的，溪和山各有不同。截斷天下人的舌頭並非不能做到，阇梨要教導沒有舌頭的人如何說話？』 師佇立思考。山云便打了他。師因此心悅誠服地侍奉了數年。 乙未（二年） 杭州徑山三世洪諲禪師。最初參學溈山宗，於是領悟了玄妙的旨意。自咸通七年開始，住在徑山，弘揚佛法，非常興盛。光化四年九月，告知大眾后圓寂。後來被謚為法濟大師。僧人問：『像霜像雪的時候如何？』 師說：『仍然是污染。』 （僧人）問：『不污染的時候如何？』 師說：『不同於顏色。』 丙申（三年） 襄州關南道吾和尚。最初參學道常禪師，蒙受印可所解悟。再次參學德山，對佛法的領悟更加深刻。凡是上堂為弟子說法，都戴著蓮花笠，披著袈裟，拿著手板，擊鼓吹笛，口稱『魯三郎』。有時說：『打動關南的鼓，唱起德山的歌。』 有時拿著木劍，橫在肩上跳舞，大力闡揚宗風。 丁酉（四年 黃巢攻打河南、江浙） 睦州陳尊宿，名道明。最初遊歷四方，在黃檗處領悟了宗旨。不久住在觀音院，常有百餘人跟隨。持續了數十年。後來離開大眾，住在開元寺的房間里。經常編織草鞋，悄悄地施捨給道路上的人，或者賣草鞋，侍奉年老的母親。當時的人稱他為陳蒲鞋。黃巢的軍隊曾經來到，師在城門上掛了一隻大草鞋。黃巢想要丟棄它，竭盡全力也不能舉起。於是嘆息說：『睦州有大聖人。』 將要捨棄這座城池而去，更不敢進入。因此百姓免受兵寇的侵擾。師的機鋒峻峭迅猛，領悟他旨意的人很少。只有雲門一人契合師的意旨，讓他繼承雪峰的法脈。師有一天……

【English Translation】 English version: Then, he stood with his hands folded. Shanyun (an unknown monk) said, 'A chicken roosts in a phoenix's nest, not of the same kind, get out!' The Master (Chan Master) said, 'Coming from afar, admiring your virtue, I beg the Master for guidance.' Shanyun said, 'Currently, there is no Ajari (Sanskrit, meaning disciple), and there is no old monk here.' The Master then shouted. Shanyun said, 'Stop, stop, don't be hasty. The clouds and the moon are the same, but the streams and mountains are different. Cutting off the tongues of all people is not impossible, but how can the Ajari teach those without tongues to speak?' The Master stood in thought. Shanyun then struck him. The Master thus served him sincerely for several years. Yiwei (Year 2) Chan Master Hongyin of the Third Generation of Jing Mountain in Hangzhou. Initially, he studied under the Weishan School, and then he understood the profound meaning. Since the seventh year of Xiantong, he lived in Jing Mountain, greatly promoting the Dharma. In the ninth month of the fourth year of Guanghua, he informed the assembly and passed away. Later, he was posthumously named Grand Master Faji. A monk asked, 'What is it like when it is like frost and snow?' The Master said, 'It is still defilement.' (The monk) asked, 'What is it like when it is not defilement?' The Master said, 'It is different from color.' Bingshen (Year 3) Monk Daowu of Guannan in Xiangzhou. Initially, he studied under Chan Master Daochang and was enlightened by his approval. He then studied under Deshan, and his understanding of the Dharma deepened. Whenever he ascended the hall to teach his disciples, he wore a lotus hat, draped a robe, held a tablet, beat a drum, and played a flute, calling himself 'Lu Sanlang'. Sometimes he said, 'Beat the drum of Guannan, sing the song of Deshan.' Sometimes he held a wooden sword, danced with it across his shoulders, and greatly expounded the teachings of the school. Dingyou (Year 4, Huang Chao attacked Henan, Jiangzhe) Reverend Chen of Muzhou, named Daoming. Initially, he traveled around and understood the principle at Huangbo. Soon after, he lived in Guanyin Monastery, often with more than a hundred followers. This lasted for decades. Later, he left the assembly and lived in a room in Kaiyuan Temple. He often wove straw sandals, secretly giving them to people on the road, or selling them to support his elderly mother. People at the time called him Chen Straw Sandals. Huang Chao's army once arrived, and the Master hung a large straw sandal on the city gate. Huang Chao wanted to discard it, but could not lift it with all his strength. So he sighed and said, 'Muzhou has a great sage.' He was about to abandon the city and leave, and dared not enter. Therefore, the people were spared the disturbance of the war. The Master's wit was sharp and swift, and few understood his meaning. Only Yunmen understood the Master's intention, allowing him to inherit the Dharma lineage of Xuefeng. One day, the Master...

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忽召眾曰。此處緣息。吾當逝矣。乃跏趺而終。壽九十八。臘七十六。

戊戌(五年　黃巢陷福建)

漳州羅漢和尚。始於關南。常拳下悟旨。嘗為歌。略曰。心裡疑團若栲栳。遇師當胸打一拳。駭散癡團獦狙落。舉頭看見日初圓。從茲蹬蹬以碣碣。直至如今常快活。只聞肚裡飽膨脝。更不東西去持缽。又偈。宇內為閑客。人中作野僧。任從他笑我。隨處自騰騰。

己亥(六年　黃巢陷廣南荊湖江淮)

仰山慧寂禪師。初參溈山悟旨。執侍十五載。凡有言句。皆為後世宗范。及領眾住王莽山。一日禪床陷入地中。地神告以此山不任和尚居止。東南有大仰山。乃人間福地。遂遷止仰山。

庚子(廣明元)(黃巢陷東都潼關帝駕出奔十二月巢據京師號大齊建元金統)

舒州投子山大同禪師。值天下喪亂。一日有狂徒。持刃上山。師乃隨宜說法。渠魁聞而拜伏。脫身服。施之而去○子湖蹤禪師。居子湖說法四十五稔。是年無疾歸寂。壽八十一。

辛丑(中和元)

僖宗幸蜀。親王宗室皆逃亡。龍湖普聞禪師。僖宗第三子也。斷髮逸游。造謁石霜諸。諸與語。嘆異曰。汝乘願力而來。乃生王家。脫身從我。火中蓮也。聞夜入室。問祖師別傳事。諸曰。待按山點頭。即向汝道

【現代漢語翻譯】 現代漢語譯本 忽然召集眾人說：『我在此處的因緣已經結束，我應當離去了。』於是結跏趺坐而終，享年九十八歲，僧臘七十六年。

戊戌年（五年，黃巢攻陷福建）

漳州羅漢和尚，最初在關南，常常在拳頭下領悟旨意。曾經作歌，大略是：『心裡疑團像栲栳（一種用竹篾或柳條編成的盛東西的器具），遇到師父當胸打一拳。嚇散癡團，獦狙（猿類）墜落，抬頭看見太陽剛剛圓滿。從此蹬蹬（形容腳步輕快）以碣碣（形容堅定的樣子），直至如今常常快樂。只聞肚裡飽脹，更不向東西去持缽（僧人化緣的器具）。』又作偈語：『宇內為閑客，人中作野僧。任憑他人笑我，隨處自騰騰（形容自由自在）。』

己亥年（六年，黃巢攻陷廣南、荊湖、江淮）

仰山慧寂禪師，最初參拜溈山（地名）領悟旨意，執侍十五年。凡是他所說的言語，都成為後世的宗門典範。等到他帶領大眾居住在王莽山，一日禪床陷入地中，地神告訴他說此山不能承受和尚居住，東南有大仰山（地名），乃是人間福地。於是遷移到仰山。

庚子年（廣明元年）（黃巢攻陷東都、潼關，皇帝駕車出奔，十二月黃巢佔據京師，號稱大齊，建元金統）

舒州投子山大同禪師，正值天下喪亂。一日有狂徒，拿著刀上山。禪師就隨機說法，賊首聽了拜伏，脫下身上的衣服，施捨而去。子湖蹤禪師，在子湖說法四十五年，這年無疾而終，享年八十一歲。

辛丑年（中和元年）

僖宗（唐僖宗）逃到四川，親王宗室都逃亡。龍湖普聞禪師，是僖宗的第三個兒子。剪掉頭發出家漫遊，前往拜見石霜諸（人名）。石霜諸與他交談，感嘆驚異地說：『你是乘著願力而來的，竟然出生在王家，脫身跟隨我，真是火中蓮花啊。』普聞禪師夜晚進入石霜諸的房間，問祖師別傳的事情。石霜諸說：『等到按山點頭，就告訴你。』

【English Translation】 English version Suddenly, he summoned everyone and said, 'My karmic connection here has ended. I should depart.' Then he sat in the lotus position and passed away, at the age of ninety-eight, with seventy-six years of monastic life.

Year of Wuxu (5th year, Huang Chao captured Fujian)

The Lohan (arhat) monk of Zhangzhou, initially in Guannan, often attained enlightenment under the fist. He once composed a song, roughly saying: 'The doubt in my heart is like a large basket; when I meet a master, he strikes a fist to my chest. The foolish doubts are scattered, and the gibbons fall; I raise my head and see the sun is newly round. From then on, I walk lightly and firmly, and until now, I am always happy. I only feel full in my belly, and I no longer go east or west to hold my alms bowl.' He also composed a verse: 'Within the universe, I am a free guest; among people, I act as a wild monk. Let others laugh at me; I am free and at ease everywhere.'

Year of Jihai (6th year, Huang Chao captured Guangnan, Jinghu, and Jianghuai)

Zen Master Huiji of Yangshan, initially visited Weishan (place name) and attained enlightenment, serving him for fifteen years. All his words and sayings became models for later generations. When he led the community to reside on Wangmang Mountain, one day his Zen bed sank into the ground. The earth deity told him that this mountain could not bear the monk's residence, and that there was a great Yangshan (place name) in the southeast, which was a blessed land. So he moved to Yangshan.

Year of Gengzi (Guangming 1st year) (Huang Chao captured Dongdu and Tongguan, the emperor fled, and in December Huang Chao occupied the capital, calling himself Daqi and establishing the Jintong era)

Zen Master Datong of Touzi Mountain in Shuzhou, during a time of national turmoil. One day, a madman came up the mountain with a knife. The Zen master then taught him according to the situation. The chieftain heard this and prostrated himself, took off his clothes, and gave them as alms before leaving. Zen Master Zihu Zong, preached at Zihu for forty-five years, and passed away without illness this year, at the age of eighty-one.

Year of Xinchou (Zhonghe 1st year)

Emperor Xizong (Emperor Xizong of Tang) fled to Sichuan, and the princes and imperial family all fled. Zen Master Puwen of Longhu was the third son of Emperor Xizong. He cut his hair and wandered, visiting Shishuang Zhu (person's name). Shishuang Zhu spoke with him and exclaimed in amazement, 'You have come by the power of your vows, and you were born into the royal family. To leave and follow me is like a lotus in the fire.' Puwen entered Shishuang Zhu's room at night and asked about the special transmission of the patriarchs. Shishuang Zhu said, 'When Anshan nods, I will tell you.'

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。師因契悟。依止數載。乃請遍游名山。諸曰。逢干即止。遇陳便住。於是遠遊。過昭武抵大幹。遙望山顛。郁然深秀。問父老曰。彼有居者否。老曰。有一陳嗣者。久隱其中。因悟師言。即撥草至山。陳嗣一見。乃分坐同住。因乞菜種于嗣。愿求斗斛。嗣曰。豈有斗斛。與之一合。遂入山墾種。后谷口之人相謂曰。前日僧入山。經今不出。必為虎所㗖。往視之。見茅廬一所行者數人。指呼百諾。而重崗復嶺。菜已青矣。蓋耕地播種者。乃山神所投。行者乃虎也。陳嗣覺師道之勝。乃曰。吾居此。每苦惡獸毒蟲之多。公來皆屏跡。道德吾所不及。五種之緣。其屬公乎。言訖飄然而逝。今陳嗣庵址。具存是山寶乘禪院。乃圓覺向日茅廬基也○十一月七日。夾山會禪師辭眾。各善保護。至子夜。奄然而逝。壽七十七。謚傳明大師。塔曰永濟。夾山順世。眾以洛浦安。次補住持。尋又移澧陽洛浦山。十年宴處。后遷朗州蘇溪。玄徒奔湊。

壬寅(二年　長安大荒斗米三十緡　鐘傳據江西)

帝避巢賊。幸成都。遣御史郭遵。赍璽書召知玄國師。赴行在引對。大悅。賜號悟達國師○時九峰玄禪師寓止豫章。南平鐘王執弟子禮。北面而師事之。王為買末山。建精舍。號隆濟。以延之。學者風靡而至。

癸卯(

【現代漢語翻譯】 現代漢語譯本：禪師因此而開悟，依止數年。於是請求遍游名山。他的老師說：『遇到「干」就停止，遇到「陳」就住下。』於是禪師遠遊，經過昭武到達大幹。遠遠望見山頂，茂盛而幽深秀麗。問當地父老說：『那裡有人居住嗎？』父老說：『有一位名叫陳嗣的人，隱居其中很久了。』禪師因此領悟了老師的話，就撥開草叢到達山中。陳嗣一見禪師，就分席同住。禪師向陳嗣乞求菜種，希望求得一斗或一斛。陳嗣說：『哪裡有什麼斗斛，給你一合吧。』於是禪師進入山中開墾種植。後來谷口的人們互相說道：『前些日子有僧人入山，到現在還不出來，一定是讓老虎吃掉了。』前去察看，看見一所茅屋，有幾個行者，聽從指揮應答。而重重山崗，菜已經青了。原來耕地播種的，是山神所化，行者是老虎所變。陳嗣覺得禪師的道行高勝，就說：『我住在這裡，常常苦於惡獸毒蟲很多。您來了之後，它們都消失了。道德方面我不如您。這五種菜的因緣，大概是屬於您的吧。』說完就飄然而逝。現在陳嗣庵的遺址，還儲存在這座山的寶乘禪院中，那是圓覺向日茅廬的舊址。十一月七日，夾山會禪師向大眾告別，說各自好好保護自己。到了子夜，安然而逝。享年七十七歲，謚號傳明大師，塔名為永濟。夾山圓寂后，大眾推舉洛浦安禪師，接替住持。不久又移居澧陽洛浦山，在那裡安居十年。後來遷往朗州蘇溪，學徒們紛紛前來投奔。 壬寅（二年，長安大荒，斗米三十緡，鐘傳佔據江西） 皇帝爲了躲避黃巢的叛軍，前往成都避難。派遣御史郭遵，帶著蓋有玉璽的詔書召見知玄國師（Zhi Xuan National Master），前往皇帝的行宮覲見。皇帝非常高興，賜號悟達國師（Wu Da National Master）。當時九峰玄禪師（Jiu Feng Xuan Chan Shi）居住在豫章。南平鐘王（Nan Ping Zhong Wang）以弟子之禮對待他，像對待老師一樣向北面拜他。鐘王為他買下末山（Mo Shan），建造精舍，命名為隆濟（Long Ji），用來延請他。學者們像風一樣地趕來。 癸卯（

【English Translation】 English version: The Chan master thus attained enlightenment and stayed with his teacher for several years. Then, he requested to travel to famous mountains. His teacher said, 'Stop when you encounter 'Gan,' and stay when you encounter 'Chen'.' So the Chan master traveled far, passing Zhaowu and arriving at Dagan. From afar, he saw the mountain peak, lush and deep. He asked the local elders, 'Is there anyone living there?' The elders said, 'There is a person named Chen Si, who has been living in seclusion there for a long time.' The Chan master then understood his teacher's words and pushed through the grass to reach the mountain. When Chen Si saw the Chan master, they shared a seat and lived together. The Chan master asked Chen Si for vegetable seeds, hoping to get a dou (斗) or a hu (斛) (both are units of dry volume). Chen Si said, 'How could there be a dou or a hu? I'll give you a he (合) (a smaller unit of dry volume).' So the Chan master went into the mountain to cultivate and plant. Later, the people at the valley entrance said to each other, 'Some days ago, a monk entered the mountain and hasn't come out yet. He must have been eaten by a tiger.' They went to check and saw a thatched hut with several practitioners, listening to commands and responding. And on the many ridges and peaks, the vegetables were already green. It turned out that the one who cultivated and planted the land was a transformation of the mountain god, and the practitioners were tigers. Chen Si felt that the Chan master's Tao was superior, so he said, 'I live here and often suffer from many fierce beasts and poisonous insects. Since you came, they have all disappeared. I am not as good as you in morality. The karma of these five kinds of vegetables probably belongs to you.' After saying that, he drifted away. Now the site of Chen Si's hermitage still exists in the Baocheng Chan Monastery (Bao Cheng Chan Monastery) on this mountain, which is the old site of Yuanjue Xiangri's (Yuanjue Xiangri) thatched hut. On November 7th, Chan Master Jiashan Hui (Jiashan Hui) bid farewell to the assembly, saying that everyone should protect themselves well. At midnight, he passed away peacefully. He lived to be seventy-seven years old, and his posthumous title was Great Master Chuanming (Chuanming), and his pagoda was named Yongji (Yongji). After Jiashan passed away, the assembly recommended Chan Master Luopu An (Luopu An) to succeed as abbot. Soon after, he moved to Luopu Mountain (Luopu Mountain) in Liyang, where he lived in peace for ten years. Later, he moved to Suxi (Suxi) in Langzhou, and students flocked to him. In the year Renyin (2nd year, there was a great famine in Chang'an, thirty strings of cash for a dou of rice, Zhong Chuan occupied Jiangxi) The emperor went to Chengdu to avoid the rebel army of Huang Chao. He sent the imperial censor Guo Zun, carrying an edict with the imperial seal, to summon National Teacher Zhixuan (Zhi Xuan National Master) to meet the emperor at his temporary palace. The emperor was very pleased and bestowed upon him the title of National Teacher Wuda (Wu Da National Master). At that time, Chan Master Jiufeng Xuan (Jiu Feng Xuan Chan Shi) was residing in Yuzhang. King Zhong of Nanping (Nan Ping Zhong Wang) treated him with the respect of a disciple, bowing to him facing north as to a teacher. King Zhong bought Mo Mountain (Mo Shan) for him and built a monastery, named Longji (Long Ji), to invite him to stay. Scholars flocked to him like the wind. In the year Guimao (

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三年　李克用敗巢復京師)

知玄國師。自成都行宮。辭還九隴。忽定中見菩薩摩玄頂而慰安之。俄一珠入玄左股。隆起楚甚。上有晁錯二字。玄知夙債。即右脅安臥而逝(世稱知玄乃漢袁盎後身。盎與錯有隙也。通論)○十月福州大安禪師告寂。師大化二十餘載。謚圓智。

甲辰(四年　克用追黃巢斬之)

淅東饑疫。幼璋禪師。于溫臺明三郡。收瘞遺骸數千。時謂悲增大士○溫州法空院僧惠升。結廬北巖。嘗寫法華經精虔。至普賢勸法品。天雨舍利二顆。郡以聞。賜額普賢懺院。祥符改今名(永寧編)。

乙巳(光啟元　三月帝歸京　十二月兵亂帝奔鳳翔)

靈云勤禪師。初在溈山。因桃花悟道。溈山可之。至是乃返閩川。玄徒輻湊。因到玄沙。相看了。沙問。那裡何似這裡。云云。也只是桑梓。別無他故。沙云在也無。云云常然。沙云何不道。云云有甚難。沙云便請道。云云。三十年來尋劍客。幾回葉落幾抽枝。自從一見桃花后。直至如今更不疑。沙云。甚生桑梓之能。云云。向道固非外物。沙云如是。云云不敢。沙云諦當甚諦當。敢保老兄未徹在。云云。正是和尚。還徹也未。沙云。與么始得。云云。亙古亙今。沙云。甚好甚好。遂作偈送云云。三十年來只如常。幾回葉落放

【現代漢語翻譯】 現代漢語譯本 三年 李克用擊敗黃巢，收復京師。

知玄國師，從成都行宮告辭返回九隴。忽然在禪定中看見菩薩摩（菩薩名）撫摸他的頭頂以示安慰。不久，一顆珠子進入知玄的左大腿，隆起非常明顯，上面有『晁錯』（人名，西漢大臣）二字。知玄知道這是前世的冤債，於是向右側臥安然去世（世人說知玄是漢朝袁盎（人名，西漢大臣）的後身。袁盎與晁錯有嫌隙。這是通論）。十月，福州大安禪師圓寂。禪師弘法二十餘年，謚號圓智。

甲辰（四年，李克用追擊黃巢並將其斬殺）。

浙東發生饑荒和瘟疫。幼璋禪師在溫州、臺州、明州三郡，收埋了數千具遺骸，當時人們稱他為悲增大士（菩薩名）。溫州法空院的僧人惠升，在北巖結廬而居，曾經虔誠地書寫《法華經》。當寫到《普賢菩薩勸發品》時，天空降下兩顆舍利。郡里將此事上報，朝廷賜額『普賢懺院』。祥符年間改為現在的名字（永寧編）。

乙巳（光啟元年，三月皇帝返回京城，十二月發生兵亂，皇帝逃往鳳翔）。

靈云勤禪師，最初在溈山（地名）修行，因為看到桃花而悟道，溈山印可了他的開悟。此時他返回閩川，學徒們像車輻一樣聚集而來。他因此拜訪玄沙（禪師名），相互印證。玄沙問：『你那裡和這裡相比如何？』靈云說：『也只是家鄉，沒有其他緣故。』玄沙問：『存在嗎？』靈云說：『常常如此。』玄沙問：『為什麼不說出來？』靈云說：『有什麼困難的？』玄沙說：『那就請說出來。』靈云說：『三十年來尋劍客，幾回葉落幾抽枝。自從一見桃花后，直至如今更不疑。』玄沙說：『家鄉有什麼作用？』靈云說：『早就說不是外物。』玄沙說：『是這樣嗎？』靈云說：『不敢說不是。』玄沙說：『確實是這樣，但我敢保證你還沒有徹底領悟。』靈云說：『正是和尚您，您徹底領悟了嗎？』玄沙說：『這樣才行。』靈云說：『亙古亙今。』玄沙說：『很好，很好。』於是作偈送別靈云：『三十年來只如常，幾回葉落放』

【English Translation】 English version Year 3: Li Keyong defeated Huang Chao and recovered the capital.

National Teacher Zhixuan, after bidding farewell to the Xinggong (temporary palace) in Chengdu, returned to Jiulong. Suddenly, in meditation, he saw Bodhisattva Mo (name of a Bodhisattva) stroking his head to comfort him. Soon, a pearl entered Zhixuan's left thigh, bulging prominently, with the words 'Chao Cuo' (name of a person, a minister of the Western Han Dynasty) on it. Zhixuan knew this was a debt from a previous life, so he lay down on his right side and passed away peacefully (people say that Zhixuan was the reincarnation of Yuan Ang (name of a person, a minister of the Western Han Dynasty) of the Han Dynasty. Yuan Ang and Chao Cuo had a feud. This is a common saying). In October, Zen Master Da'an of Fuzhou passed away. The Zen master propagated the Dharma for more than twenty years and was posthumously named Yuanzhi.

Jiachen (Year 4: Li Keyong pursued and killed Huang Chao).

There was famine and plague in eastern Zhejiang. Zen Master Youzhang collected and buried thousands of remains in the three prefectures of Wenzhou, Taizhou, and Mingzhou. At that time, people called him Great Being of Compassion (name of a Bodhisattva). The monk Huisheng of Fakong Temple in Wenzhou built a hut in Beiyan and once wrote the 'Lotus Sutra' with great devotion. When he wrote the 'Chapter on the Encouragement of Universal Virtue Bodhisattva', two sariras (relics) fell from the sky. The prefecture reported this matter, and the court bestowed the name 'Universal Virtue Repentance Temple'. It was renamed to its current name during the Xiangfu era (Yongning Compilation).

Yisi (Guangqi Year 1: In March, the emperor returned to the capital; in December, there was a military rebellion, and the emperor fled to Fengxiang).

Zen Master Lingyun Qin, initially practiced in Mount Wei (place name), and attained enlightenment upon seeing peach blossoms. Weishan affirmed his enlightenment. At this time, he returned to Minchuan, and disciples gathered like spokes of a wheel. He therefore visited Zen Master Xuansha, and they confirmed each other's understanding. Xuansha asked: 'How is that place compared to here?' Lingyun said: 'It's just my hometown, there is no other reason.' Xuansha asked: 'Does it exist?' Lingyun said: 'It is always so.' Xuansha asked: 'Why don't you say it?' Lingyun said: 'What difficulty is there?' Xuansha said: 'Then please say it.' Lingyun said: 'For thirty years I have been seeking a swordsman, how many times have leaves fallen and branches sprouted. Since seeing the peach blossoms, I have not doubted until now.' Xuansha said: 'What is the use of the hometown?' Lingyun said: 'I have long said it is not an external thing.' Xuansha said: 'Is that so?' Lingyun said: 'I dare not say it is not.' Xuansha said: 'Indeed it is so, but I dare to guarantee that you have not completely understood.' Lingyun said: 'It is precisely you, Venerable Monk, have you completely understood?' Xuansha said: 'Only then is it possible.' Lingyun said: 'Eternal and unchanging.' Xuansha said: 'Very good, very good.' So he composed a verse to send off Lingyun: 'For thirty years it has been just as usual, how many times have leaves fallen and released'

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毫光。自此一出雲霄外。圓音體性應法王(玄沙全錄。今人以前頌為靈云見桃華時作悟道頌者。非也。蓋靈云悟道之後。歸鄉。與玄沙相見時。拶出此頌耳。況其相見時。語句曲折如此。今傳燈所載不盡。後人不能無妄議者。故於此詳載之。大慧武庫云。我平生好罵人。因看玄沙語錄。大喜他勘靈云道。諦當甚諦當。敢保老兄未徹在。可謂壁立萬仞。後來與靈云說話。了爾恁么方始是徹後頭卻恁么。撒屎撒尿。卻問員悟如何。悟笑云。他後頭卻恁地。我也理會不得。遂下來歸到寮。方知玄沙大段作怪。遂舉似員悟。悟笑云。且喜爾知。晦堂云。今時諸方多是無此藥頭。師云。切忌外人聞此粗言)。

丙午(二年)

六月節度薛正己。撰廬山廣平公舊因記。略曰。嘗聞仲尼龍老聃。老聃師竺干。竺干先生即釋迦也。雖桑田屢變。而斯道不泯者。以其智慧溥化也。九江郡有匡山。山有東林寺。乃東晉慧遠大師所立。時結西天凈社。具載史傳。大中壬申。廣平公先伯父。嘗監于洪。清河公黯牧于江先開府。統左廣司公德。因會昌之後。復修先開府。于內庭首倡。舍錢三伯萬。大幅三十二。兼收贖戶部。東林西林。遺愛三寺園林。施者雲集。功德俄就全。自先開府之力也。辛丑歲。海內多難。有穎川公。來蘇八郡

【現代漢語翻譯】 現代漢語譯本： 毫光，自從它一出現就直衝雲霄之外。圓滿的音聲和體性，應合於法王。（玄沙全錄。現在有人認為這首偈是靈云見到桃花時所作的悟道偈，這是不對的。實際上，靈云悟道之後，回到家鄉，與玄沙相見時，玄沙逼問他而說出此偈。況且他們相見時，語句曲折如此。現在《傳燈錄》所記載的不夠完整。後人不能沒有妄加議論的，所以在這裡詳細記載。大慧武庫說：『我平生喜歡罵人，因為看了玄沙語錄，非常喜歡他勘驗靈云，說：『確實，確實。敢保證老兄你還沒有徹悟。』可謂壁立萬仞。後來與靈云說話，『了爾恁么方始是徹，後頭卻恁么撒屎撒尿。』卻問圓悟如何。圓悟笑著說：『他後頭卻恁地，我也理會不得。』於是下來回到寮房，才知道玄沙大大地作怪。於是舉給圓悟看。圓悟笑著說：『且喜你知道。』晦堂說：『現在各處大多沒有這種藥頭。』師說：『切忌外人聽到這些粗俗的話。』） 丙午（二年） 六月，節度使薛正己，撰寫《廬山廣平公舊因記》，大略是說：『我曾經聽說仲尼（孔子）向老聃（老子）請教，老聃的老師是竺干（印度人）。竺干先生就是釋迦（釋迦牟尼）。雖然世事變遷，但這種道義沒有泯滅，是因為它的智慧普及教化。九江郡有匡山，山上有東林寺，是東晉慧遠大師所建立的。當時結社西方凈土，詳細記載在史書中。大中壬申年，廣平公的先伯父，曾經在洪州做監軍。清河公黯在江州做牧守，先開府統領左廣司公德，因為會昌之後，重新修建先開府，在內庭首先倡議，捐錢三百多萬，大幅三十多，兼收贖戶部，東林、西林、遺愛三寺的園林。施捨的人雲集，功德很快就完成了，都是先開府的力量啊。辛丑年，海內多難，有穎川公，來安定八郡。』

【English Translation】 English version: Hao Guang (radiant light). Since it emerged, it soared beyond the clouds. The perfect sound and essence correspond to the Dharma King (Xuansha's Complete Records. Nowadays, some people think this verse was composed by Lingyun when he saw the peach blossoms and attained enlightenment, which is incorrect. In fact, after Lingyun attained enlightenment, he returned to his hometown and met Xuansha. Xuansha questioned him, and he uttered this verse. Moreover, their conversation was so circuitous. The current 'Transmission of the Lamp' does not record it completely. Later generations cannot help but make reckless comments, so it is recorded here in detail. Da Hui's Arsenal says: 'I usually like to scold people. Because I read Xuansha's Records, I was very happy that he examined Lingyun, saying: 'Indeed, indeed. I dare to guarantee that you, brother, have not thoroughly understood.' It can be said to be a wall standing ten thousand feet high. Later, when speaking with Lingyun, 'Only when you are like this can you be considered thorough, but afterwards you are like this, scattering excrement and urine.' Then he asked Yuanwu how it was. Yuanwu smiled and said: 'He is like this afterwards, and I cannot understand it either.' Then he came down and returned to his room, only to realize that Xuansha was greatly making a fuss. So he showed it to Yuanwu. Yuanwu smiled and said: 'I am glad you know.' Huitang said: 'Nowadays, most places do not have this kind of medicine head.' The master said: 'Be careful that outsiders hear these vulgar words.') Bingwu (Year 2) In June, Jiedushi (military governor) Xue Zhengji wrote 'The Old Cause Record of Guangping Duke of Lushan', roughly saying: 'I once heard that Zhongni (Confucius) asked Lao Dan (Laozi) for advice, and Lao Dan's teacher was Zhugan (an Indian). Mr. Zhugan is Shakya (Shakyamuni). Although the world has changed many times, this Dao has not disappeared because its wisdom is universally taught. Kuangshan is in Jiujiang Prefecture, and Donglin Temple is on the mountain, which was established by Master Huiyuan of the Eastern Jin Dynasty. At that time, he formed a Western Pure Land society, which is recorded in detail in history. In the Ren Shen year of Dazhong, the late uncle of Guangping Duke once served as a military supervisor in Hongzhou. Qinghe Gong An was a governor in Jiangzhou. The former Kaifu (governor) led the Gongde of the Left Guangsi (Left Broad Department), because after Huichang, he rebuilt the former Kaifu, and first advocated in the inner court, donating more than three million coins, more than thirty large pieces of land, and also redeemed the gardens of the three temples of Donglin, Xilin, and Yiai from the Ministry of Revenue. Donors gathered, and the merit was quickly completed, all thanks to the power of the former Kaifu. In the Xin Chou year, there were many disasters in the country, and Yingchuan Gong came to stabilize the eight prefectures.'

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。廣平公來護藩閫。甲辰冬。干戈漸弭。固多暇日。得訪舊因。因閱大中復東林之化疏。次閱名氏。皆朝之英髦。欲再刊紀公。以列施之人。皆居顯位。慶孫令子充塞門庭。安知東林皆種善果。遂磨礱山骨。悉刻姓名。俾過者睹之。前修不墜。豈獨以家之良。因爲念哉。

丁未(三年　王朝據泉州)

紙衲僧惟亮。謚介空。自龜山寺。來福州長溪。筑庵于龜湖禪院之前山。山崗有湖水。與海潮準。忽有大龜。浮沉于湖。循庵游止。僧有所之。龜輒以載。師見餓虎。乃棄身以飼焉。龜化為石。庵鞠為草。湖亦隨而埋沒。後人乃棄舊庵基今院。至今興焉(長樂集)○四月巖頭全奯禪師示寂。師嘗密啟德山末後句。后居巖頭。謂眾曰。老漢去時。大吼一聲了去。其後中原盜起。眾皆避地。師端居自如。一日賊至。責無供饋。遂剸刃焉。師神色不動。大叫一聲而終。聲聞數十里。壽六十一。後唐追諡清嚴大師。其嗣羅山。能世其高風雲。

戊申(文德元　二月帝歸京　王建掠西川)

三月帝崩。昭宗即位○四月石霜慶諸禪師告寂。師止石霜二十年。學眾有長坐不臥。屹若株杌。天下謂之枯木眾也。僖宗聞師道譽。嘗遣使赍賜紫衣。師牢讓不受。壽八十二。謚普會大師。塔曰見相(一云二月滅)○五月

【現代漢語翻譯】 現代漢語譯本：廣平公來護（官名）鎮守藩地。甲辰年冬天，戰事漸漸平息，他有很多空閑時間，得以尋訪舊事。於是閱讀了大中（唐宣宗年號）恢復東林書院的奏疏，接著檢視名錄，都是朝廷的英才。想再次刊刻以紀念他們，把他們的名字列在石碑上，但這些人大多身居高位，子孫門庭顯赫，怎知東林書院的人都能得到善報呢？於是打磨山石，把所有姓名都刻在上面，讓路過的人都能看到，前人的事業不至於衰落，難道僅僅是爲了家族的榮耀嗎？是因為懷念他們啊。

丁未年（三年，王朝佔據泉州）

紙衲僧惟亮，謚號介空。從龜山寺來到福州長溪，在龜湖禪院前的山坡上建造庵堂。山崗上有湖水，與海潮相通。忽然有一隻大龜，在湖中浮沉，沿著庵堂遊動。僧人要去哪裡，龜就載著他。有一天，師父看見一隻餓虎，於是捨身喂虎。龜化為石頭，庵堂荒廢為草地，湖也隨之被掩埋。後來的人就放棄了舊庵基，建立了現在的禪院，至今興盛。（出自《長樂集》）

四月，巖頭全奯（quán huò）（禪師名）禪師圓寂。禪師曾經私下向德山（禪師名）請教『末後句』（禪宗用語）。後來住在巖頭，對眾人說：『老漢我離開的時候，要大吼一聲而去。』之後中原發生盜亂，眾人都逃避，禪師卻安然端坐。一天，盜賊來了，責怪他沒有供奉，於是用刀砍他。禪師神色不動，大叫一聲而終，聲音傳到數十里外。享年六十一歲。後唐追諡為清嚴大師。他的弟子羅山，能夠繼承他的高風亮節。

戊申年（文德元年，二月皇帝返回京城，王建掠奪西川）

三月，皇帝駕崩，昭宗即位。

四月，石霜慶諸（qìng zhū）（禪師名）禪師圓寂。禪師在石霜住了二十年，學眾中有長期打坐不睡覺的，像木樁一樣屹立不動，天下人稱他們為『枯木眾』。僖宗（皇帝名）聽說了禪師的道行聲譽，曾經派使者送去紫衣，禪師堅決推辭不受。享年八十二歲，謚號普會大師，塔名為見相。（一說二月圓寂）

五月

【English Translation】 English version: Duke Guangping, Lai Hu (an official title), was stationed in the frontier region. In the winter of the Jia Chen year, the wars gradually subsided, and he had much leisure time to revisit old affairs. Therefore, he read the memorial of the Da Zhong (reign title of Emperor Xuanzong of Tang) regarding the restoration of the Donglin Academy, and then examined the list of names, all of whom were talents of the court. He wanted to engrave them again to commemorate them, listing their names on a stone tablet, but most of these people held high positions, and their descendants had prominent families. How could one know if the people of the Donglin Academy would all receive good rewards? So he polished the mountain stone and engraved all the names on it, so that passersby could see them, and the cause of the predecessors would not decline. Was it only for the glory of the family? It was because of remembering them.

Ding Wei year (Year 3, the dynasty occupied Quanzhou)

Paper-robed monk Wei Liang, posthumously named Jiekong. He came from Guishan Temple to Changxi in Fuzhou and built a hermitage on the hillside in front of Guihu Chan Monastery. There was lake water on the hillside, connected to the sea tide. Suddenly, a large turtle floated and sank in the lake, swimming along the hermitage. Wherever the monk went, the turtle would carry him. One day, the master saw a hungry tiger, so he gave up his body to feed the tiger. The turtle turned into stone, the hermitage was abandoned and became grassland, and the lake was also buried. Later people abandoned the old hermitage site and built the current monastery, which has flourished to this day. (From 'Chang Le Ji')

In April, Chan Master Yantou Quanhuo (a Chan master's name) passed away. The Chan Master once privately asked Deshan (a Chan master's name) about the 'last phrase' (a Zen term). Later, he lived in Yantou and said to the crowd, 'When I, the old man, leave, I will roar and go.' Later, there were riots in the Central Plains, and everyone fled, but the Chan Master sat peacefully. One day, the bandits came and blamed him for not providing offerings, so they cut him with a knife. The Chan Master's expression did not change, and he shouted and died, the sound reaching dozens of miles away. He lived to be sixty-one years old. The Later Tang Dynasty posthumously honored him as Grand Master Qingyan. His disciple Luoshan was able to inherit his noble character.

Wu Shen year (Wende first year, in February the emperor returned to the capital, Wang Jian plundered Xichuan)

In March, the emperor passed away, and Zhaozong ascended the throne.

In April, Chan Master Shishuang Qingzhu (a Chan master's name) passed away. The Chan Master lived in Shishuang for twenty years, and among the students were those who meditated for a long time without sleeping, standing still like wooden stakes. The world called them the 'deadwood crowd'. Emperor Xizong (an emperor's name) heard of the Chan Master's virtue and reputation, and once sent an envoy to send him a purple robe, but the Chan Master firmly declined. He lived to be eighty-two years old, and was posthumously honored as Grand Master Puhui, and his pagoda was named Jianxiang. (One said he passed away in February)

May

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杭州千頃山楚南禪師。辭眾奄然而化。師得旨于黃檗。初抵姑蘇報恩寺。精修禪定二十餘載。足不逾閾。尋住寶林支澗慈雲。師雖應機無倦。而常儼然處定。或逾月。或浹旬。光啟中。錢王請下山供養。昭宗聞其道化。就賜紫衣。壽七十六。師著破邪論。行於世○龍湖圓覺禪師。自住山數年。飯木實。飲谷水。嘗危坐于路傍杉木之上。占望形勢。引錫一擲。隨其所止。即建堂殿。既而道德播聞。緇徒雲集。遂成巨剎。忽有老人。跪請曰。我乃龍也。家於此山。以行雨不職。上天有罰當死。愿賜救護。師曰。汝得罪上帝。我何能致力。雖然汝可易形來。俄化為小蛇。師以錫杖引入凈瓶。良久風雷挾坐榻。山嶽搖振。師宴坐達旦。天宇澄霽。蛇自瓶出。有頃。復為老人形。而謝曰。若非藉法力。則血肉腥穢此地矣。無以報德。山中無水。何以安眾。當以水延師道場也。即于峻谷窮源。刮石成穴。涌泉一泓。始雖涓涓。終焉衍溢。遂成一湖。今在半山。龍湖之名。蓋始於此。冱寒不冰。大旱不竭。其流四出。灌溉田數百頃。邦人神之。建祠其上。歲時享祀焉。今遇上元。乃師誕辰。龍必朝謝。有祥雲瑞氣之應。邦人由是益歸於師。富者施財。貧者施力。翕然而成樓觀。院之右十五里。有隋義寧歐陽太守之廟。即今福善王也。

廟食至是年曆二百七十餘載。其神極靈。禍福此邦。民畏敬之。牲牢饗祭無虛日。師見而憫焉。一日杖策之祠下。說偈見意。告之曰。悟道然同死。死中生不忘。虎用無心伏。人來與惠降。殺生及祭祀。輪迴萬劫殃。為報人天道。無遮福最強。欲種當生果。今生足資糧。到處人驚悕。修齋勸大王。昔年地獄裡。今日作天堂。復與之約曰。能食素。持不殺戒。乃可為鄰。是夕里之父老夢神云。我今受禪師戒。我不復血食。祭我當如比丘飯足矣。於是易血食以齋羞。至今遵之。神人相安。自是神顯靈異。護持此山。或云。師嘗與神以道力角勝負。廟傍有松。巨干參天。師舉手拗下。佛地三匝。而神實拂其二。遂屈而從之。右丞黃履作詩寄僧云。龍湖曾與祐民談(王曾祐民)。手轉松梢拂地三。感得茹蔬今尚爾。聞師孤潔可追參。後有僧紹新。偈云。古木寒雅晝鎖煙。靈風長在劫頻遷。忽思圓覺當年事。只與談因不論禪。審此則或者之說。又未必然。今並錄之。

昭宗

己酉(龍紀元)

九峰虔禪師。久參石霜諸。諸歿時。虔作侍者。眾請首座。嗣諸住持。方議次。虔犯眾曰。未可。須明先師意乃可耳。眾曰。先師何意。虔曰。只如道休去。歇去。一念萬年去。古廟香爐去。如何會。座曰。是明一色邊事

【現代漢語翻譯】 現代漢語譯本： 廟宇的香火到這年已經有二百七十多年了。這裡的神非常靈驗，能給這個地方帶來災禍或幸福，百姓都敬畏他。用牲畜祭祀，沒有哪一天是空著的。禪師見了，很憐憫他們。有一天，禪師拄著枴杖來到廟下，用偈語表達了自己的意思，告訴他們說：『領悟真道，生死如一；在死亡中覺醒，永不遺忘。如同老虎以無心降伏，人們前來祈求恩惠降臨。殺生和祭祀，會帶來萬劫的輪迴災殃。爲了回報人天之道，無遮大會的福報最為強大。想要種下當世的善果，今生就要積攢足夠的資糧。』到處的人都感到驚訝和希望，禪師勸說大王舉辦齋會。『過去在地獄裡受苦，今天才能在天堂享福。』禪師又與神約定說：『能夠吃素，持不殺戒，才可以做鄰居。』當天晚上，村裡的父老夢見神說：『我現在接受禪師的戒律，我不再享受血食。祭祀我應該像供養比丘一樣，飯菜充足就可以了。』於是改變了用血食祭祀的習慣，改用齋飯。直到今天，人們仍然遵守這個習俗。神和人相安無事。從此以後，神顯示出靈異，護持這座山。有人說，禪師曾經與神用道力角逐勝負。廟旁邊有一棵松樹，巨大的樹幹直插雲霄。禪師舉手將樹枝拗斷，在佛地繞了三圈，而神實際上只拂動了兩圈。於是神屈服並順從了禪師。右丞黃履寫詩寄給僧人說：『龍湖禪師曾經與祐民（Wang Zeng Youmin)交談，用手轉動松樹的樹梢拂地三圈。感動得神靈現在還吃素，聽說禪師您清高孤潔，可以追隨參學。』後來有僧人紹新，寫偈語說：『古老的樹木在寒冷中顯得幽雅，白晝也被煙霧籠罩。神靈的風采長存，經歷無數劫難也不改變。忽然想起當年圓覺寺的事情，只是與神談論因果，而不談論禪。』如果仔細考察這件事，那麼或許之前的說法，又未必是真實的。現在一併記錄下來。

昭宗

己酉（龍紀元）

九峰虔禪師，長期參學于石霜諸禪師處。石霜諸禪師去世時，虔禪師擔任侍者。大眾推舉首座，繼承石霜諸禪師的住持之位。正在商議的時候，虔禪師反對大家說：『不可。必須明白先師的意圖才可以。』大眾問：『先師有什麼意圖？』虔禪師說：『比如先師說的道休去，歇去，一念萬年去，古廟香爐去，你們如何理解？』首座說：『這是說明一色邊事。』 English version: The temple's incense had lasted for more than 270 years by that year. The god there was extremely efficacious, bringing disaster or fortune to this land, and the people revered him. Sacrifices with livestock were offered every day without fail. The Zen master saw this and felt compassion. One day, the Zen master, leaning on his staff, came to the temple and expressed his intention in a verse, telling them: 'Enlightenment is the same as death; awakening in death, never forget. Like a tiger subdued with no mind, people come to seek the bestowal of grace. Killing and sacrifices bring endless cycles of suffering. To repay the way of humans and gods, the blessing of the Unobstructed Assembly is the strongest. If you want to plant good fruit in this life, accumulate enough resources in this life.' People everywhere were surprised and hopeful, and the Zen master advised the king to hold a vegetarian feast. 'Suffering in hell in the past, you can enjoy happiness in heaven today.' The Zen master also made an agreement with the god, saying: 'Only by being vegetarian and upholding the precept of not killing can you be neighbors.' That night, the elders of the village dreamed that the god said: 'I now accept the Zen master's precepts, and I will no longer enjoy blood sacrifices. Sacrificing to me should be like offering food to a Bhikkhu, with sufficient food and drink.' So they changed the habit of offering blood sacrifices and switched to vegetarian meals. To this day, people still follow this custom. The god and the people lived in peace. From then on, the god showed his miraculous powers and protected this mountain. Some say that the Zen master once competed with the god in spiritual power. There was a pine tree next to the temple, with a huge trunk reaching into the sky. The Zen master raised his hand and broke off a branch, circling the Buddha land three times, while the god actually only flicked it twice. So the god yielded and obeyed the Zen master. Huang Lu, the Right Chancellor, wrote a poem to the monk, saying: 'Zen Master Longhu once talked with Youmin (Wang Zeng Youmin), turning the pine branches with his hand and sweeping the ground three times. Moved the god to be vegetarian even now, I heard that you, Zen master, are noble and pure, worthy of following and learning.' Later, the monk Shao Xin wrote a verse, saying: 'The ancient trees are elegant in the cold, shrouded in mist even in the daytime. The spirit of the god remains forever, unchanging through countless eons. Suddenly I remember the events of Yuanjue Temple in those years, only discussing cause and effect with the god, not discussing Zen.' If we examine this matter carefully, then perhaps the previous statement may not be true. Now I record it all together.

Zhaozong

Jiyou (Longji Era)

Zen Master Qian of Jiufeng had long studied with Zen Master Shi Shuangzhu. When Zen Master Shi Shuangzhu passed away, Zen Master Qian served as his attendant. The assembly recommended the head seat to succeed Zen Master Shi Shuangzhu as abbot. While they were discussing, Zen Master Qian objected, saying: 'No. We must understand the intention of the late master.' The assembly asked: 'What was the late master's intention?' Zen Master Qian said: 'For example, the late master said, 'The Way rests, ceases, one thought goes for ten thousand years, the ancient temple incense burner goes,' how do you understand this?' The head seat said: 'This explains the matter of the one-color boundary.'

【English Translation】 Modern Chinese translation: The temple's incense had lasted for more than 270 years by that year. The god there was extremely efficacious, bringing disaster or fortune to this land, and the people revered him. Sacrifices with livestock were offered every day without fail. The Zen master saw this and felt compassion. One day, the Zen master, leaning on his staff, came to the temple and expressed his intention in a verse, telling them: 'Enlightenment is the same as death; awakening in death, never forget. Like a tiger subdued with no mind, people come to seek the bestowal of grace. Killing and sacrifices bring endless cycles of suffering. To repay the way of humans and gods, the blessing of the Unobstructed Assembly is the strongest. If you want to plant good fruit in this life, accumulate enough resources in this life.' People everywhere were surprised and hopeful, and the Zen master advised the king to hold a vegetarian feast. 'Suffering in hell in the past, you can enjoy happiness in heaven today.' The Zen master also made an agreement with the god, saying: 'Only by being vegetarian and upholding the precept of not killing can you be neighbors.' That night, the elders of the village dreamed that the god said: 'I now accept the Zen master's precepts, and I will no longer enjoy blood sacrifices. Sacrificing to me should be like offering food to a Bhikkhu, with sufficient food and drink.' So they changed the habit of offering blood sacrifices and switched to vegetarian meals. To this day, people still follow this custom. The god and the people lived in peace. From then on, the god showed his miraculous powers and protected this mountain. Some say that the Zen master once competed with the god in spiritual power. There was a pine tree next to the temple, with a huge trunk reaching into the sky. The Zen master raised his hand and broke off a branch, circling the Buddha land three times, while the god actually only flicked it twice. So the god yielded and obeyed the Zen master. Huang Lu, the Right Chancellor, wrote a poem to the monk, saying: 'Zen Master Longhu once talked with Youmin (王曾祐民), turning the pine branches with his hand and sweeping the ground three times. Moved the god to be vegetarian even now, I heard that you, Zen master, are noble and pure, worthy of following and learning.' Later, the monk Shao Xin wrote a verse, saying: 'The ancient trees are elegant in the cold, shrouded in mist even in the daytime. The spirit of the god remains forever, unchanging through countless eons. Suddenly I remember the events of Yuanjue Temple in those years, only discussing cause and effect with the god, not discussing Zen.' If we examine this matter carefully, then perhaps the previous statement may not be true. Now I record it all together.

Zhaozong

Jiyou (Longji Era)

Zen Master Qian of Jiufeng had long studied with Zen Master Shi Shuangzhu. When Zen Master Shi Shuangzhu passed away, Zen Master Qian served as his attendant. The assembly recommended the head seat to succeed Zen Master Shi Shuangzhu as abbot. While they were discussing, Zen Master Qian objected, saying: 'No. We must understand the intention of the late master.' The assembly asked: 'What was the late master's intention?' Zen Master Qian said: 'For example, the late master said, 'The Way rests, ceases, one thought goes for ten thousand years, the ancient temple incense burner goes,' how do you understand this?' The head seat said: 'This explains the matter of the one-color boundary.'

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。虔曰。果不會先師意。首座炷香曰。我若會先師意。香菸滅則我脫去。不然。煙寂不能脫。言卒而脫去。虔拊其背曰。坐脫立亡。不如首座。先師意則未會在。虔廬于普會塔旁。三年而去。經行末山之下。住崇福寺。

庚戌(大順元)

洪州上藍令超禪師。正月十五日。齋畢。聲鐘。端坐長往○曹山本寂禪師。初居撫州曹山。后居荷玉山。二處法席。學者雲集。洞山之宗。至師為盛○溫州大云寺。因會昌例廢。至是高僧洪楚。投牒刺史朱誕。請復建大云寺。誕上其事。且請加晝錦二字為額。詔從之。楚師誦經說法。陸地生蓮。靈蛇聽法。其後刺史錢元圭。建楚師堂。清泰年。建高塔焉。

辛亥(二年　楊行密據揚州封吳王)

仰山慧寂禪師。一日見異僧乘虛而至。作禮而立。師問。近離甚處。曰早辰離西天。師云。何太遲。僧曰。遊山玩水。師云。神通妙用不如阇梨。佛法須還老僧。曰特來東土禮文殊。卻遇小釋迦。遂出西天貝多葉。與師作禮。乘雲騰空而去。師又嘗示眾云。聖邊事且莫將心湊泊。但向自己性海。如實而修。三明六通。是聖末邊事。如今且要識心達本。但得本不愁末。他時後日自具去在。若未得本。縱饒將情。學他亦不得。豈不見溈山道。凡聖情盡。體露真常。事理不二

【現代漢語翻譯】 虔（一位僧人）說：『果（另一位僧人）沒有領會先師的意旨。』首座（寺院或禪堂的領導者）點燃香說：『我如果領會先師的意旨，香菸熄滅時我就能脫去（指死亡）。不然，香菸熄滅我也不能脫去。』說完就脫去（去世）了。虔拍著他的背說：『坐脫立亡（指生死自在），不如首座。但先師的意旨則未曾領會。』虔在普會塔旁搭廬居住三年後離去，經過末山之下，住在崇福寺。 庚戌（大順元年） 洪州上藍令超禪師，正月十五日，齋飯完畢，敲鐘，端坐而去世。曹山本寂禪師，最初住在撫州曹山，後來住在荷玉山，兩處都說法，學者雲集，洞山宗的聲勢，到本寂禪師時最為興盛。溫州大云寺，因為會昌年間的滅佛事件被廢棄，到這時高僧洪楚，向刺史朱誕遞交申請，請求恢復重建大云寺。朱誕將此事上報，並且請求加上『晝錦』二字作為寺額。皇帝下詔同意。洪楚禪師誦經說法，陸地上生出蓮花，靈蛇聽法。其後刺史錢元圭，建造了楚師堂。清泰年間，建造了高塔。 辛亥（二年，楊行密佔據揚州，被封為吳王） 仰山慧寂禪師，一天看見一位奇異的僧人乘空而來，作禮而立。禪師問：『最近從哪裡來？』僧人說：『早晨離開西天（指印度）。』禪師說：『為何這麼遲？』僧人說：『遊山玩水。』禪師說：『神通妙用不如阇梨（梵語，指老師）。佛法須還老僧。』僧人說：『特來東土禮拜文殊（文殊菩薩），卻遇到小釋迦（指仰山慧寂禪師）。』於是拿出西天的貝多葉，向禪師作禮，乘雲騰空而去。禪師又曾經向大眾開示說：『聖人的境界且莫用心去湊合，只要向自己本有的性海，如實地修行。三明六通（佛教神通），是聖人末端的邊事。如今且要認識心性，通達根本。只要得到根本，不愁沒有末端。他時後日自然會具備。如果未得到根本，縱然用情識去學，也學不到。豈不見溈山（溈山靈佑禪師）說，凡夫和聖人的情識都斷盡，本體就顯露出真常。事和理是不二的。』

【English Translation】 Qian (a monk) said, 'Guo (another monk) did not understand the meaning of the late master.' The head monk (leader of the monastery or meditation hall) lit incense and said, 'If I understand the meaning of the late master, I will be liberated (referring to death) when the incense smoke extinguishes. If not, I will not be able to be liberated even when the smoke disappears.' After speaking, he passed away (died). Qian patted his back and said, 'Sitting in meditation and passing away, or standing and passing away (referring to being free in life and death), is not as good as the head monk. But the meaning of the late master has not been understood.' Qian lived in a hut next to the Puhui Pagoda for three years before leaving, passing under Mount Mo, and residing in Chongfu Temple. Gengxu (the first year of Dashun) Chan Master Lingchao of Shanglan Temple in Hongzhou, on the fifteenth day of the first month, after finishing the vegetarian meal, rang the bell and passed away while sitting upright. Chan Master Benji of Caoshan, initially resided in Caoshan in Fuzhou, and later resided in Heyu Mountain. He taught the Dharma in both places, and scholars gathered in large numbers. The Dongshan school flourished most during the time of Chan Master Benji. Dayun Temple in Wenzhou was abandoned due to the Buddhist suppression during the Huichang era. At this time, the eminent monk Hongchu submitted a request to the prefect Zhu Dan, requesting the restoration and reconstruction of Dayun Temple. Zhu Dan reported this matter and requested that the words 'Day Jin' be added to the temple plaque. The emperor issued an edict agreeing to it. Chan Master Hongchu recited scriptures and preached the Dharma, and lotuses grew on the land, and spiritual snakes listened to the Dharma. Later, the prefect Qian Yuangui built the Chu Master Hall. During the Qingtai era, a tall pagoda was built. Xinhai (the second year, Yang Xingmi occupied Yangzhou and was enfeoffed as the King of Wu) Chan Master Huiji of Yangshan, one day saw a strange monk coming through the air, making a bow and standing. The Chan master asked, 'Where have you come from recently?' The monk said, 'I left the Western Heaven (referring to India) this morning.' The Chan master said, 'Why are you so late?' The monk said, 'Touring the mountains and rivers.' The Chan master said, 'Supernatural powers are not as good as Acharya (Sanskrit, referring to teacher). The Buddha-dharma must be returned to the old monk.' The monk said, 'I came specifically to the Eastern Land to pay homage to Manjusri (Manjusri Bodhisattva), but I encountered a small Sakyamuni (referring to Chan Master Huiji of Yangshan).' Then he took out the palm leaf from the Western Heaven, bowed to the Chan master, and rode the clouds into the sky. The Chan master also once instructed the assembly, saying, 'Do not try to comprehend the realm of the saints with your mind, just cultivate truthfully towards your own inherent sea of nature. The three insights and six supernatural powers (Buddhist supernatural powers) are the peripheral matters of the saints. Now we must recognize the mind and attain the root. As long as we attain the root, we don't have to worry about the branches. In the future, we will naturally possess them. If we have not attained the root, even if we try to learn with our emotions, we will not be able to learn it. Haven't you seen what Guishan (Chan Master Lingyou of Guishan) said? When the emotions of ordinary people and saints are exhausted, the essence reveals true constancy. Phenomena and principle are not two.'

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。即如如佛。先是師預示偈曰。吾年七十七。老去是今日。任性自浮沉。兩手攀屈膝。至是于東平。兩手抱膝而逝。敕謚智通大師。師之異跡。及垂讖記。具存本山實錄○南塔光涌禪師。初事仰山于石亭。仰指謂人曰。此子肉佛。可以化人也。石亭沒。涌燃第三指以報法。又燃第二指以報親。

壬子(景福元)

泉州莆田國歡崇福慧日大師。初名文矩。為縣獄卒。常往神光靈觀及西院大安所。后往萬歲譚空禪師落髮。不披袈裟。不受具戒。唯以雜彩為掛子。復至觀所。觀令禮西院去。師攜一青竹杖。入西院法堂。安迨見笑曰。入涅槃堂去。師輪竹杖而入。時有五百許僧染時疾。師以杖次第點之。各隨點而起。閩王禮重。創國歡禪院以居之。后頗多靈蹟。乾寧中示寂。

癸丑(景福二)(王朝據福州稱留後王　镕帥鎮定　稱趙王錢镠據浙西稱吳王釗仁恭為幽州盧龍節度稱燕王)

趙州從諗禪師。初參南泉得旨。后歸北地。眾請住趙州觀音古剎。道風大振。一日燕王領兵至鎮府界。欲取趙城。有觀氣者曰。趙州必有聖人者居。戰必不勝。因此燕趙通和。聞有觀音院諗禪師道眼明白。此必應兆。一日二王命駕。謁趙州和尚。師見王。端坐不起。燕王問。人王尊。法王尊。師曰。在人中人王尊。在法

中法王尊。王唯然而已。師良久乃問。那個鎮府大王。趙王曰。弟子是。師曰。老僧濫在化部。不及趍見。須臾王請說法。師曰。大王尊諱多。王曰。請去諱說法。師曰。我佛世尊一稱名號。罪滅福生。大王先祖才有人觸著名諱。便生嗔怒。趙州於是慈悲說法。二王大悅稽首而退。至來日燕王有先鋒將入院。欲責慢君之禮。師聞來乃出接。鋒云。昨日見二王不起。今日見某甲來。何故出接。師云。待都使似大王。老僧亦不出接。鋒愧而退○又趙王攜諸子。謁趙州入院。師坐而問曰。大王會么。王云不會。師曰。自少持齋今已老。見人無力下禪床。趙王加禮而去。翌日令客將傳語。師下禪床接之。少間侍者問。和尚昨日大王來。卻不下禪床。今日軍將來。為甚麼下禪床。師云。非汝所知。上等人來禪床上接。中等人來下禪床接。末等人來三門外接○趙王請趙州和尚供養。師屆城。王敕令合城具威儀。迎接入內。師下輦。王乃設拜。請上殿正位而坐。齋罷。眾欲請師演法。師云。這裡已坐卻老僧。那裡更問甚法。二尊不併化。王乃止。時王與后在師左右侍立。后曰。請師與王摩頂受記。師以手摩王頂云。愿大王與老僧齊年。

甲寅(乾寧元)

禪月大師貫休。以詩謁吳越王錢镠。有一劍霜寒十四州之語。謬令

【現代漢語翻譯】 現代漢語譯本：趙王和燕王非常尊敬趙州禪師。趙王總是聽從禪師的。禪師沉默了很久，然後問道：『哪一位是鎮府大王？』趙王回答說：『弟子就是。』禪師說：『老僧我忝列僧職，未能及時拜見，失禮了。』過了一會兒，趙王請求禪師說法。禪師說：『大王的尊諱很多。』趙王說：『請禪師去掉那些尊稱，直接說法吧。』禪師說：『我佛世尊，只要稱念他的名號，就能消除罪業，增長福德。而大王的先祖，只要有人觸犯了他的名諱，就會勃然大怒。』趙州禪師於是慈悲地為他們說法，兩位大王聽后非常高興，行禮後退下。第二天，燕王派了一位先鋒將領來到寺院，想要責問趙州禪師怠慢君王的罪過。禪師聽說后，就出來迎接。先鋒將領說：『昨天見到兩位大王，你都不起身相迎，今天見到我來，為什麼卻出來迎接？』禪師說：『等你這位都使像大王一樣尊貴時，老僧我也不會出來迎接。』先鋒將領聽後感到慚愧，就退走了。趙王帶著他的兒子們，去拜訪趙州禪師，禪師坐在那裡問道：『大王會么？』趙王說：『不會。』禪師說：『我從小就持齋，到現在已經老了，沒有力氣從禪床上下來迎接客人。』趙王更加恭敬地行禮后離開了。第二天，趙王派一位門客傳話給禪師，禪師就下禪床迎接他。過了一會兒，侍者問禪師：『和尚，昨天趙王來的時候，您卻沒有下禪床，今天軍將來的時候，您為什麼卻下禪床迎接他呢？』禪師說：『這不是你所能理解的。上等人來，我在禪床上迎接；中等人來，我下禪床迎接；下等人來，我在山門外迎接。』趙王邀請趙州禪師去接受供養。禪師到達城裡時，趙王下令全城準備盛大的儀仗，迎接禪師入城。禪師下了車輦，趙王就向禪師行禮，請禪師登上大殿，坐在正位上。齋飯完畢后，眾人想要請禪師開示佛法。禪師說：『這裡已經坐著老僧我了，還問什麼佛法呢？兩個尊貴的人不能同時教化。』趙王於是作罷。當時，趙王和王后站在禪師左右侍立。王后說：『請禪師為大王摩頂授記。』禪師用手摩著趙王的頭頂說：『愿大王與老僧齊年。』 甲寅年（乾寧元年） 禪月大師貫休，用詩謁見吳越王錢镠（吳越國建立者），詩中有一句『有一劍霜寒十四州』。錢镠認為他胡說八道。

【English Translation】 English version: King Zhao and King Yan deeply respected Chan Master Zhao Zhou. King Zhao always obeyed the Chan Master. The Chan Master remained silent for a long time, then asked: 'Which one is the Great King who governs the prefecture?' King Zhao replied: 'This disciple is.' The Chan Master said: 'This old monk is merely holding a position in the Sangha and has not been able to pay respects in time, please forgive me.' After a while, King Zhao requested the Chan Master to expound the Dharma. The Chan Master said: 'The Great King has many honorific titles.' King Zhao said: 'Please, Chan Master, dispense with those titles and speak directly.' The Chan Master said: 'Our Buddha, the World Honored One, merely uttering his name can eradicate sins and generate blessings. But the Great King's ancestors, if anyone violated their names, they would become furious.' Chan Master Zhao Zhou then compassionately expounded the Dharma for them, and the two Great Kings were very pleased after listening, and retreated after bowing. The next day, King Yan sent a vanguard general to the monastery, wanting to question Chan Master Zhao Zhou for the crime of neglecting the king. When the Chan Master heard of his arrival, he went out to greet him. The vanguard general said: 'Yesterday, when you saw the two Great Kings, you did not rise to greet them, but today, when you see me coming, why do you come out to greet me?' The Chan Master said: 'When this commander resembles the Great King, this old monk will also not come out to greet him.' The vanguard general felt ashamed and retreated. King Zhao, bringing his sons, visited Chan Master Zhao Zhou at the monastery. The Chan Master sat there and asked: 'Does the Great King understand?' King Zhao said: 'I do not understand.' The Chan Master said: 'Since I was young, I have observed a vegetarian diet, and now I am old, I do not have the strength to get off the meditation bed to greet guests.' King Zhao bowed even more respectfully and left. The next day, King Zhao sent a guest to convey a message to the Chan Master, and the Chan Master got off the meditation bed to greet him. After a while, the attendant asked the Chan Master: 'Venerable, yesterday when King Zhao came, you did not get off the meditation bed, but today when the military general came, why did you get off the meditation bed to greet him?' The Chan Master said: 'This is not something you can understand. When people of the highest caliber come, I greet them on the meditation bed; when people of the middle caliber come, I get off the meditation bed to greet them; when people of the lowest caliber come, I greet them outside the monastery gate.' King Zhao invited Chan Master Zhao Zhou to receive offerings. When the Chan Master arrived in the city, King Zhao ordered the entire city to prepare grand ceremonial guards to welcome the Chan Master into the city. The Chan Master got off the carriage, and King Zhao bowed to the Chan Master, inviting the Chan Master to ascend the main hall and sit in the proper position. After the vegetarian meal was finished, the crowd wanted to ask the Chan Master to expound the Dharma. The Chan Master said: 'This old monk is already sitting here, what Dharma is there to ask about? Two honored ones cannot transform at the same time.' King Zhao then stopped. At that time, King Zhao and the Queen stood on the Chan Master's left and right, attending to him. The Queen said: 'Please, Chan Master, touch the Great King's head to bestow a prophecy.' The Chan Master touched the Great King's head with his hand and said: 'May the Great King live as long as this old monk.' Jia Yin Year (Qianning 1st year) Chan Master Guànxiū presented a poem to King Qián Liú (founder of Wuyue Kingdom) of Wuyue, and there was a line in the poem 'There is a sword whose frost chills fourteen prefectures'. Qián Liú thought he was talking nonsense.

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改作四十州乃可相見。休曰。詩不可改。孤雲野鶴何天而不可飛。乃入豫章之西山。后入蜀謁王。大王蜀僧齊己。幼捐俗依溈山。及仰山慧寂禪師住豫章觀音。己公為總轄庶務。有粥疏曰。粥名良藥。佛所讚揚。義冠三檀。功標十利。更祈英哲。各遂願心。既備清晨。永資白業。其後居西山金鼓示寂。塔尚存焉。龍盤乃其書堂(云臥紀談)。

乙卯(二年)

九座正覺大師智廣。自咸通六年。至九座山。忽逢巨蟒。欲來吞師。師錫自飛。撐柱其口。師入其口。趺坐入定。神來謝罪。師不顧之。逮師出定。蟒化為石矣。繼而雷雨涌沙。夷成院基。山神移山。八維蔭映。乾符三年示滅。是年謚正覺號云○五月灌溪志閑禪師。將示滅。問侍者曰。坐化者誰。曰僧伽。曰立化者誰。曰僧會。師乃行六七步。垂手而逝。

丙辰(三年　馬殷據湖南　錢镠兼鎮兩浙　李茂貞焚長安宮室)

二月九峰玄禪師。誡其徒曰。無虛度光陰。無虛消信施。既已出家。唯道是履。名大丈夫。於是寂然在定。至三月二十日乃化。

丁巳(四年　閩帥王朝薨弟王審知據其地)

燕王尊仰趙州。嘗自幽州降至命服。鎮府具威儀迎接。持以奉師。師堅讓不受。左右曰。大王為和尚佛法。故以為奉。請著此衣。師云

【現代漢語翻譯】 現代漢語譯本： 『改作四十州乃可相見。』（如果修改成佔據四十個州，我就可以和你見面。）休說：『詩不可改。孤雲野鶴何天而不可飛？』（詩是不能改的。像孤雲野鶴，哪裡不能自由飛翔呢？）於是進入豫章的西山，後來入蜀拜見王。大王問蜀僧齊己（僧人法號），齊己幼年就捨棄世俗，依從溈山。等到仰山慧寂禪師住在豫章觀音寺時，齊己公擔任總管庶務。有一篇粥疏說：『粥名良藥，佛所讚揚。義冠三檀，功標十利。更祈英哲，各遂願心。既備清晨，永資白業。』（粥被稱為良藥，是佛所讚揚的。它的意義超過了三檀，功德達到了十利。更祈求各位英才哲士，各自實現自己的願望。既然已經準備好清晨的粥，就永遠資助清白的行業。）之後居住在西山金鼓並在此示寂。塔至今尚存。龍盤是他的書堂（出自《云臥紀談》）。

乙卯（二年）

九座正覺大師智廣（僧人法號），從咸通六年開始，來到九座山。忽然遇到一條巨大的蟒蛇，想要吞噬智廣大師。大師手中的錫杖自動飛起，撐住了蟒蛇的嘴。大師進入蟒蛇的口中，跏趺而坐，進入禪定。蟒蛇的神識前來謝罪，大師不理睬它。等到大師出定后，蟒蛇化為石頭。緊接著雷雨涌動沙土，將地面夷為平地，形成了寺院的地基。山神移動山脈，四面八方都綠樹成蔭。乾符三年示滅。當年謚號為正覺大師。五月，灌溪志閑禪師（僧人法號）將要示寂，問侍者說：『坐化的是誰？』侍者回答：『是僧伽（僧人名）。』又問：『立化的是誰？』侍者回答：『是僧會（僧人名）。』志閑禪師於是走了六七步，垂下手而逝。

丙辰（三年 馬殷佔據湖南 錢镠兼鎮兩浙 李茂貞焚燒長安宮室）

二月，九峰玄禪師（僧人法號）告誡他的弟子們說：『不要虛度光陰，不要白白消耗信徒的佈施。既然已經出家，唯有道才是應該履行的。要成為名副其實的大丈夫。』於是寂然入定，到三月二十日圓寂。

丁巳（四年 閩帥王朝去世，其弟王審知佔據了他的地盤）

燕王非常尊敬趙州（地名），曾經親自從幽州降下命令，送來官服，鎮府準備了威儀來迎接。拿著官服奉獻給趙州禪師，禪師堅決推辭不接受。左右的人說：『大王爲了和尚的佛法，所以才奉獻官服，請您穿上這件衣服。』趙州禪師說：

【English Translation】 English version: 『Only if you change it to forty provinces can we meet.』 Xiu said, 『Poetry cannot be changed. Like solitary clouds and wild cranes, where can they not fly?』 Thereupon, he entered the Western Mountain of Yuzhang, and later went to Shu to visit the King. The King asked about the Shu monk Qi Ji (monk's Dharma name). Qi Ji abandoned the secular world in his youth and followed Mount Weishan. When Zen Master Huiji of Yangshan resided at Guanyin Temple in Yuzhang, Qi Ji served as the general manager of all affairs. There is a porridge memorial that says: 『Porridge is called good medicine, praised by the Buddha. Its meaning surpasses the three Danas, and its merit reaches the ten benefits. We further pray that all talents and sages may each fulfill their wishes. Now that the morning porridge is prepared, may it forever support pure deeds.』 Later, he resided at Jingu in the Western Mountain and passed away there. His pagoda still exists. Longpan was his study (from 『Yun Wo Ji Tan』).

Yi Mao (Year 2)

Great Master Zhengjue Zhiguang of Jiuzuo (monk's Dharma name) came to Mount Jiuzuo in the sixth year of Xiantong. Suddenly, he encountered a giant python that wanted to devour him. The master's staff flew up automatically, propping open the python's mouth. The master entered the python's mouth, sat in the lotus position, and entered samadhi. The python's spirit came to apologize, but the master ignored it. When the master emerged from samadhi, the python had turned into stone. Immediately afterward, thunder and rain surged with sand, leveling the ground to form the foundation of the temple. The mountain god moved the mountains, and lush greenery shaded all directions. He passed away in the third year of Qianfu. In the same year, he was posthumously named Great Master Zhengjue. In May, Zen Master Zhixian of Guanxi (monk's Dharma name) was about to pass away. He asked his attendant, 『Who passed away sitting?』 The attendant replied, 『It was Sangha (monk's name).』 He asked again, 『Who passed away standing?』 The attendant replied, 『It was Senghui (monk's name).』 Thereupon, Zen Master Zhixian walked six or seven steps, lowered his hands, and passed away.

Bing Chen (Year 3, Ma Yin occupied Hunan, Qian Liu concurrently governed Liangzhe, Li Maozhen burned the palaces of Chang'an)

In February, Zen Master Xuan of Jiufeng (monk's Dharma name) admonished his disciples, 『Do not waste time, do not squander the offerings of believers. Now that you have left home, only the Way should be practiced. Be worthy of the name of great heroes.』 Thereupon, he entered samadhi silently and passed away on the twentieth day of March.

Ding Si (Year 4, Military Governor Wang Chao of Min died, and his younger brother Wang Shenzhi took his place)

The Prince of Yan greatly respected Zhaozhou (place name). He once personally descended from Youzhou, bringing official robes. The town government prepared ceremonial guards to welcome him. They presented the official robes to Zen Master Zhaozhou, but the Zen Master firmly refused to accept them. The attendants said, 『The Great King is making an offering of the official robes for the sake of the monk's Dharma. Please wear these robes.』 Zen Master Zhaozhou said,

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。老僧為佛法故。不著此衣。諸官咨聞再三。師乃取著。諸官禮賀。師唯應諾而已○十一月趙州示滅。壽一百二十。后謚真際大師。師臨化。令侍者送拂子與趙王。囑云。此是老僧一生受用不盡底。趙王贊師真曰。碧潭之月。清鏡中頭。我師我化。天下趙州。趙王哭師頌二首。一曰。師離淲水動王侯。心印光潛麈尾收。碧落霧霾松嶺月。滄溟浪覆濟人舟。一燈乍滅波旬喜。雙眼重昏道侶愁。縱是瞭然云外客。每瞻瓶幾淚還流。二曰。佛日西傾祖印隳。珠沉丹沼月沉輝。影敷丈室爐煙慘。風送禪床松韻微。只履乍來留化跡。五天何處又逢歸。解空弟子絕悲喜。猶自潛然對雪幃(禪苑聯芳)。

戊午(光化元)

八月洛浦安禪師。誡門人曰。出家之法。長物不留。況其他哉。切須在念。時光迅速。大道深玄。茍或因循。曷由體悟。師二山開法。語播諸方。十二月一日夜坐化(一云二日午時)。

己未(二年)

華岳玄偉禪師。編次貞元以來宗師機緣。為玄門聖胃集○龍牙居遁禪師。初參洞山價。洞水逆流語下大悟。服勤八年。日增智證。至是馬氏據有長沙。興崇梵坊。請遁說法于龍牙法濟禪寺。有徒五百餘眾。僧問祖意。師曰。待石龜解語。即向汝道。僧曰。石龜語也。曰向汝道甚麼。其僧亦悟

【現代漢語翻譯】 現代漢語譯本：老僧爲了佛法，不穿這件衣服。各位官員多次勸說，禪師才穿上。各位官員行禮祝賀，禪師只是應諾而已。十一月，趙州（Zhaozhou，地名，也指趙州禪師）示寂，享年一百二十歲，后謚號真際大師（Zhenji Dashi）。禪師臨終前，讓侍者將拂塵送給趙王（Zhao Wang）。囑咐說：『這是老僧一生都用不完的。』趙王讚頌禪師的真容說：『碧潭中的月亮，清鏡中的頭。我的老師圓寂了，天下的趙州也隨之逝去了。』趙王哭悼禪師，作了兩首頌詞。一首說：『禪師離開淲水（Bi Shui，地名）驚動了王侯，心印的光芒潛藏，拂塵也收了起來。碧藍的天空霧氣瀰漫，松樹嶺上失去了明月，蒼茫的大海波浪翻滾，渡人的船隻傾覆了。一盞明燈突然熄滅，波旬（Bo Xun，佛教中的魔王）歡喜，雙眼重新陷入黑暗，修道的人們感到悲愁。縱然是瞭然於心的云外之人，每當瞻仰禪師的遺物，眼淚還是會流下來。』另一首說：『佛日的西沉，祖師心印的隕落，寶珠沉入丹色的水潭，月亮也失去了光輝。禪師的身影籠罩在丈室之中，香爐的煙氣悽慘，風吹動禪床，傳來松樹的韻律。禪師只穿著一隻鞋子而來，留下了教化的足跡，不知何時才能在五天（Wu Tian，指印度）再次相逢？解脫空性的弟子們斷絕了悲喜，仍然默默地面對著覆蓋著雪的帷帳。』（禪苑聯芳） 戊午年（光化元年） 八月，洛浦安禪師（An Chanshi of Luopu）告誡門人說：『出家修道的方法，是不留下任何多餘的物品，更何況其他的東西呢？一定要時刻保持正念，時光飛逝迅速，大道深奧玄妙，如果因循拖延，又怎麼能夠體悟呢？』禪師在二座山開創佛法，他的話語傳遍四方。十二月一日夜裡坐化（一說二日午時）。 己未年（二年） 華岳玄偉禪師（Xuanwei Chanshi of Huayue）編纂整理了貞元（Zhenyuan）以來各位宗師的機緣，彙編成《玄門聖胃集》（Xuanmen Shengwei Ji）。龍牙居遁禪師（Jutun Chanshi of Longya），最初參訪洞山價（Dongshan Jia）禪師，在『洞水逆流』的開示下大悟。服侍洞山價禪師八年，智慧和證悟日益增長。此時馬殷（Ma Yin）佔據長沙（Changsha），興建崇尚佛教的寺廟，請居遁禪師在龍牙法濟禪寺（Longya Faji Chansi）說法。有五百多名僧人跟隨他。有僧人問什麼是祖師的意旨，禪師說：『等到石龜開口說話，我就告訴你。』僧人說：『石龜已經說話了。』禪師說：『（既然石龜說話了，）我應該告訴你什麼呢？』那個僧人也因此開悟。

【English Translation】 English version: The old monk, for the sake of the Buddha-dharma, does not wear this robe. The officials repeatedly requested, and the master then put it on. The officials paid their respects and offered congratulations, to which the master only responded with acknowledgement. In the eleventh month, Zhaozhou (Zhaozhou, place name, also refers to Zen Master Zhaozhou) manifested cessation, at the age of one hundred and twenty. He was posthumously honored as Great Master Zhenji (Zhenji Dashi). Before his passing, the master instructed his attendant to send his whisk to King Zhao (Zhao Wang), entrusting him with the words: 'This is what the old monk has used throughout his life without exhausting it.' King Zhao praised the master's true form, saying: 'The moon in the emerald pool, the head in the clear mirror. My teacher has passed away, and Zhaozhou of the world has also gone with him.' King Zhao mourned the master, composing two eulogies. The first says: 'The master's departure from Bi Shui (Bi Shui, place name) stirred the kings and nobles, the light of the mind-seal concealed, and the whisk put away. The azure sky is filled with mist, the moon on Pine Ridge is lost, the vast ocean's waves surge, and the boat that ferries people is overturned. The sudden extinguishing of a lamp brings joy to Mara (Bo Xun, the demon king in Buddhism), the eyes are once again plunged into darkness, and fellow practitioners feel sorrow. Even those who are enlightened and detached, whenever they gaze upon the master's relics, tears still flow.' The second says: 'The setting of the Buddha-sun, the crumbling of the ancestral seal, the pearl sinks into the crimson pool, and the moon loses its radiance. The master's form is shrouded in the zhang-sized room, the incense smoke is bleak, the wind blows the meditation bed, carrying the rhythm of the pines. Coming with only one shoe, he left behind traces of his teachings, when will we meet again in the Five Heavens (Wu Tian, refers to India)? Disciples who understand emptiness have severed joy and sorrow, yet they still silently face the snow-covered curtain.' (Zen Garden Linked Fragrances) The year Wu-wu (Guanghua 1st year) In August, Zen Master An of Luopu (An Chanshi of Luopu) admonished his disciples, saying: 'The method of leaving home is to not keep any superfluous possessions, let alone anything else. You must always maintain mindfulness, time passes swiftly, the Great Path is profound and mysterious, if you procrastinate, how can you realize it?' The master established the Dharma on two mountains, and his words spread in all directions. On the first night of December, he passed away in a seated posture (some say at noon on the second day). The year Ji-wei (2nd year) Zen Master Xuanwei of Huayue (Xuanwei Chanshi of Huayue) compiled and arranged the opportunities and circumstances of the masters since the Zhenyuan era (Zhenyuan), and compiled the 'Collection of Sacred Stomachs of the Mysterious Gate' (Xuanmen Shengwei Ji). Zen Master Jutun of Longya (Jutun Chanshi of Longya) initially visited Zen Master Dongshan Jia (Dongshan Jia), and had a great awakening under the teaching of 'the water of the cave flows upstream'. He served Zen Master Dongshan Jia for eight years, and his wisdom and realization increased daily. At this time, Ma Yin (Ma Yin) occupied Changsha (Changsha), building and promoting Buddhist temples, and invited Zen Master Jutun to preach at Longya Faji Temple (Longya Faji Chansi). There were more than five hundred monks following him. A monk asked what the ancestral master's intention was, and the master said: 'When the stone turtle speaks, I will tell you.' The monk said: 'The stone turtle has spoken.' The master said: '(Since the stone turtle has spoken,) what should I tell you?' That monk also attained enlightenment because of this.

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。

庚申(三年)

杭州文喜禪師。初參仰山。山令典常住。一日有異僧。就求齋食。師減己分饋之。山預和問曰。適來果位人。汝給食否。答曰。輟己回施。山曰。汝大利益。尋止浙右千頃。次住仁王。光啟三年。錢王請住龍泉廨署。大順元年。錢王表薦。賜紫衣。乾寧四年。又奏師號。曰無著。是年十月。告眾曰。三界心盡。即是涅槃。言訖。加趺而終。壽八十。塔于靈隱西塢。後天祐二年。叛兵廢師塔。觀肉身不壞。發爪俱長。武肅王奇之。遣裨將重封瘞焉。

辛酉(天覆元)

曹山本寂禪師。一日有紙衣道者來參。師問。如何是紙衣下事。僧曰。一裘才掛體。萬事悉皆如。又問。如何是紙衣下用。其僧拱立曰諾。即脫去。師笑曰。汝但解恁么去。何不與么來。僧忽開眼曰。一靈真性不假胞胎時如何。師曰。未是妙。曰如何是妙。師曰。不借借。其僧退坐于堂中而化。時洪州帥南平鐘王。屢盡禮請師。師不赴。但寫大梅和尚山居頌。付使者曰。摧殘枯木倚寒林。幾度逢春不變心。樵客見之猶不採。郢人何事苦追尋。至是年六月夜。問知事。今是何日。對曰。六月十五。師曰。曹山平生行腳到處。只管九十日為一夏。明日辰時。吾行腳去。及時焚香安坐而化。壽六十二。謚元證大師。塔

【現代漢語翻譯】 現代漢語譯本

庚申（三年）

杭州文喜禪師（Wenxi Chanshi of Hangzhou）：最初參訪仰山（Yangshan）。仰山令他管理常住事務。一天，有位奇異的僧人前來請求齋飯。禪師減少自己的份額分給他。仰山預先知道，問道：『剛才那位是果位之人，你給他食物了嗎？』回答說：『減少自己的份額回施給他。』仰山說：『你獲得大利益。』不久，禪師止住于浙右千頃。之後住在仁王寺（Renwang Temple）。光啟三年，錢王（King Qian）請他住在龍泉廨署。大順元年，錢王上表推薦，朝廷賜予紫衣。乾寧四年，又奏請賜予禪師稱號，叫做無著（Wuzhuo）。這年十月，禪師告訴眾人說：『三界的心念斷盡，就是涅槃。』說完，跏趺而坐圓寂，享年八十歲。塔葬于靈隱寺（Lingyin Temple）西塢。後來天祐二年，叛兵毀壞禪師的塔，看見肉身不壞，頭髮和指甲都長長了。武肅王（King Wusu）對此感到驚奇，派遣副將重新封好墓穴。

辛酉（天覆元年）

曹山本寂禪師（Caoshan Benji Chanshi）：一天，有位身穿紙衣的道者前來參訪。禪師問：『什麼是紙衣下的事？』僧人說：『一件裘皮才掛在身上，萬事都如如不動。』又問：『什麼是紙衣下的用？』那位僧人拱手站立，回答說『諾』。隨即脫去紙衣。禪師笑著說：『你只懂得這樣離去，為何不這樣到來？』僧人忽然睜開眼睛說：『一靈真性不假借胞胎時如何？』禪師說：『還不是妙。』僧人說：『如何是妙？』禪師說：『不借借。』那位僧人退回坐在堂中而圓寂。當時洪州帥南平鐘王（King Zhong of Nanping, Hongzhou）多次以禮相請禪師，禪師沒有應允，只是寫了大梅和尚（Damei Heshang）的山居頌，交給使者說：『摧殘的枯木倚靠著寒冷的樹林，幾度遇到春天也不改變心意。樵夫看見了尚且不採伐，郢地的人為何要苦苦追尋？』到了這年六月夜裡，禪師問知事僧，『今天是何日？』回答說：『六月十五。』禪師說：『曹山平生行腳到處，只管九十日為一夏。明日辰時，我行腳去了。』到時焚香安坐而圓寂，享年六十二歲，謚號元證大師（Yuanzheng Dashi），建塔安葬。

【English Translation】 English version

Gengshen (Year 3)

Zen Master Wenxi (Wenxi Chanshi) of Hangzhou: He initially visited Yangshan (Mount Yang). Yangshan instructed him to manage the affairs of the monastery. One day, a peculiar monk came seeking alms. The master reduced his own portion to give to him. Yangshan, knowing beforehand, asked: 'Was that person who came just now an enlightened being?' He replied: 'I reduced my own portion and gave it to him.' Yangshan said: 'You have gained great benefit.' Soon after, the master settled in Qianqing, west of Zhejiang. Later, he resided at Renwang Temple (Renwang Temple). In the third year of Guangqi, King Qian (King Qian) invited him to reside in the Longquan government office. In the first year of Dashun, King Qian recommended him to the court, and he was granted a purple robe. In the fourth year of Qianning, the court again requested to bestow a title upon the master, named Wuzhuo (Wuzhuo). In the tenth month of that year, the master told the assembly: 'When the mind of the Three Realms is exhausted, that is Nirvana.' After speaking, he sat in the lotus position and passed away, at the age of eighty. He was buried in a pagoda in Xiwu of Lingyin Temple (Lingyin Temple). Later, in the second year of Tianyou, rebel soldiers destroyed the master's pagoda and saw that his physical body was not decayed, and his hair and nails had grown long. King Wusu (King Wusu) was amazed by this and sent a deputy general to re-seal the tomb.

Xinyou (First Year of Tianfu)

Zen Master Benji (Benji Chanshi) of Caoshan: One day, a Daoist wearing paper clothes came to visit. The master asked: 'What is the matter beneath the paper clothes?' The monk said: 'A single robe is enough to cover the body, and all things are as they are.' He further asked: 'What is the function beneath the paper clothes?' The monk stood with his hands folded and replied 'Yes.' Then he took off the paper clothes. The master smiled and said: 'You only know how to leave like this, why don't you come like this?' The monk suddenly opened his eyes and said: 'What about the one true nature that does not rely on the womb?' The master said: 'It is not yet subtle.' The monk said: 'What is subtle?' The master said: 'Not borrowing borrowing.' That monk retreated and sat in the hall and passed away. At that time, King Zhong of Nanping (King Zhong of Nanping) in Hongzhou repeatedly invited the master with courtesy, but the master did not accept. He only wrote the Mountain Dwelling Song of Damei Heshang (Damei Heshang), and gave it to the messenger, saying: 'The withered tree leans against the cold forest, and its heart does not change even after several springs. The woodcutter sees it and does not cut it down, so why should the people of Ying seek it so diligently?' In the night of June of this year, the master asked the attendant monk, 'What day is it today?' He replied: 'June 15th.' The master said: 'Caoshan has traveled everywhere in his life, only managing ninety days as one summer. Tomorrow at Chen time, I will go on my journey.' At the appointed time, he burned incense, sat peacefully, and passed away, at the age of sixty-two. He was given the posthumous title of Grand Master Yuanzheng (Yuanzheng Dashi), and a pagoda was built for his burial.

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曰福圓。

壬戌(二年　錢镠進爵越王)

云居膺禪師。居云居三十年道遍天下。南昌鐘王師尊之。愿以為世世師。于元年十二月二十八日。為眾開最後方便。敘出世始末。眾皆愴然。是年正月三日。問侍者。今日是幾。對云初三。師云。三十年後但云只這是。乃端然告寂。謚弘覺禪師。塔曰圓寂(僧寶)○云居道簡禪師。久入先云居之室。為堂中第一座。屬先云居將順寂。主事請問。誰堪繼嗣。居曰。堂中簡。主事意謂。令揀擇可當者。僉曰。第二座可然。且備禮請第一座。若謙讓。即堅請第二座。師既密承授記。略不辭免。即自持道具。入方丈。攝眾演法。主事等不愜素志。罔循規式。師察其情。乃潛棄去。其夜安樂樹神號泣。詰旦主事大眾奔至麥莊。悔過哀請歸院。眾聞空中連聲唱曰。和尚來也○是年同安威禪師示寂。

癸亥(三年　以王建為蜀王)

閩帥王大王。請雪峰與玄沙入內。王問。佛祖究竟修何因果。乃得成佛。峰云。須是見性。方得成佛。王問。爭得見性。峰曰。悟即剎那間。不悟塵沙劫。此事未可造次指示。緣山僧各有千百人眾。並二三十年。密用此事。未有一二人承當得。況今大王為俗天子。日為萬民。判斷山河。有迷心念。爭覯得此真實法門。愿大王且為佛法主宰

【現代漢語翻譯】 曰福圓。

壬戌(二年 錢镠進爵越王)

云居膺禪師（Yunju Ying Chanshi）。在云居山住了三十年，他的道傳遍天下。南昌鐘王尊他為師，希望世世代代以他為師。在元年十二月二十八日，為眾人開示最後的方便法門，敘述了出世的始末，眾人都感到悲傷。這年正月三日，問侍者：『今日是幾？』侍者回答：『初三。』禪師說：『三十年後但云只這是。』於是端坐而逝。謚號為弘覺禪師，塔名為圓寂（僧寶）。云居道簡禪師（Yunju Daojian Chanshi），長期在先云居禪師的室內修行，是堂中的第一座。適逢先云居禪師將要圓寂，主事請問道：『誰堪繼嗣？』云居道簡禪師說：『堂中簡。』主事以為是要挑選可以勝任的人，大家一致認為第二座可以勝任。於是備好禮節去請第一座，如果他謙讓，就堅決請第二座。禪師既然已經秘密地接受了授記，略不推辭，就自己拿著道具，進入方丈，帶領大眾演法。主事等人不滿意這個結果，不遵循規矩，禪師察覺到他們的情緒，於是悄悄地離開了。當晚，安樂樹神號啕大哭。第二天早上，主事和大眾跑到麥莊，後悔地哀求禪師回寺院。眾人聽到空中連續地唱道：『和尚來也。』這年，同安威禪師（Tongan Wei Chanshi）示寂。

癸亥(三年 以王建為蜀王)

閩帥王大王請雪峰禪師（Xuefeng Chanshi）和玄沙禪師（Xuansha Chanshi）入宮。王問：『佛祖究竟修了什麼因果，才能成佛？』雪峰禪師說：『必須是見性，才能成佛。』王問：『怎樣才能見性？』雪峰禪師說：『悟即剎那間，不悟塵沙劫。』這件事不可以隨便指示，因為山僧我各有千百人眾，並且二三十年，秘密地用這件事，沒有一兩個人能夠承擔得了。況且現在大王是世俗的天子，每天為萬民判斷山河，有迷亂的心念，怎麼能得到這真實的法門呢？愿大王且為佛法主宰。

【English Translation】 Said Fu Yuan.

Renxu (Year 2, Qian Liu was granted the title of King of Yue)

Chan Master Yunju Ying (Yunju Ying Chanshi) resided at Yunju Mountain for thirty years, and his teachings spread throughout the land. King Zhong of Nanchang revered him as his teacher, hoping to have him as his teacher for generations. On the twenty-eighth day of the twelfth month of the first year, he gave his final expedient teaching to the assembly, recounting the beginning and end of his emergence into the world, causing everyone to feel sorrowful. On the third day of the first month of that year, he asked his attendant, 'What day is it today?' The attendant replied, 'The third.' The master said, 'Thirty years from now, just say it is this.' Then he sat upright and passed away peacefully. He was posthumously named Chan Master Hongjue, and his stupa was named Yuanji (Sangha Treasure). Chan Master Yunju Daojian (Yunju Daojian Chanshi) had long entered the room of the former Yunju master and was the first seat in the hall. When the former Yunju master was about to pass away, the administrator asked, 'Who is worthy to succeed?' Yunju Daojian said, 'Daojian in the hall.' The administrator thought he was being asked to select someone suitable, and everyone agreed that the second seat was worthy. So they prepared the proper etiquette to invite the first seat, and if he declined, they would firmly invite the second seat. Since the master had secretly received the prediction, he did not decline at all, but took his tools and entered the abbot's room to lead the assembly in expounding the Dharma. The administrator and others were not satisfied with this outcome and did not follow the rules. The master perceived their feelings and secretly left. That night, the Anle tree spirit wailed. The next morning, the administrator and the assembly ran to Maizhuang, repenting and begging the master to return to the monastery. The assembly heard a voice in the air repeatedly chanting, 'The abbot is coming!' In that year, Chan Master Tongan Wei (Tongan Wei Chanshi) passed away.

Guihai (Year 3, Wang Jian was made King of Shu)

Commander Wang of Min invited Chan Master Xuefeng (Xuefeng Chanshi) and Chan Master Xuansha (Xuansha Chanshi) into the palace. The king asked, 'What causes and effects did the Buddhas cultivate to become Buddhas?' Chan Master Xuefeng said, 'It is necessary to see one's nature in order to become a Buddha.' The king asked, 'How can one see one's nature?' Chan Master Xuefeng said, 'Enlightenment is in an instant, non-enlightenment is in countless kalpas.' This matter cannot be casually instructed, because each of us mountain monks has hundreds or thousands of followers, and for twenty or thirty years, we have secretly used this matter, and not one or two people have been able to take it on. Moreover, now that Your Majesty is a secular emperor, judging the mountains and rivers for the people every day, with confused thoughts, how can you obtain this true Dharma? May Your Majesty be the master of the Buddha Dharma.

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。于筆頭下。救護生靈。豈不是好事。王大悅(語錄)。

甲子(天祐元)(八月帝崩哀帝立)(錢镠封吳王　朱溫封梁王)

南塔光涌禪師。道聲既著。南昌帥南平王鐘傳禮迎之至府。遂嗣石亭法席。學者歸之如雲(僧寶)○臺州瑞巖師彥禪師。初于巖頭得旨。尋抵丹丘。終日如愚。四眾欽慕。請住瑞巖。統眾嚴整。江表稱之。師每自喚主人公。復自應喏。乃云惺惺著。他后莫受人瞞。一日有村媼來作禮。師曰。汝疾歸去。救取數千物命。媼匆忙至舍。乃見兒婦提竹器。拾田螺歸。媼接取放諸水濱。師之異跡頗多(語錄)。

哀帝

乙丑(天祐二年　吳王楊行密薨子渥立)

蘇州永光真禪師。上堂曰。言鋒若差。鄉關萬里。直須懸崖撒手自肯承當。絕後再蘇。欺君不得。非常之旨。人焉廋哉。

丙寅(三年　南平鐘傳薨子匡時立)(尋為秦虜)(高季昌鎮荊南)

幼璋禪師。初又嘗見憨憨和尚曰。汝后四十年。有巾子下菩薩。王于江南。於時我法乃昌。至是師之道行既著。錢王尚又遣使童建。赍衣服香藥。入山致請。至府署志德大師。館于功臣院。日夕問道。建瑞龍寺于城中延之。禪者雲集。乃契憨憨之語(僧寶)○閩王一日問雪峰玄沙。朕今造寺修福。佈施度僧。遏

【現代漢語翻譯】 現代漢語譯本：在筆下救護生靈，豈不是一件好事？——王大悅（語錄）。

甲子（天祐元年）（八月哀帝駕崩，哀帝繼位）（錢镠被封為吳王，朱溫被封為梁王）

南塔光涌禪師，因為他的道行聲名遠播，南昌的統治者南平王鐘傳以禮相迎，請他到府上。於是光涌禪師繼承了石亭的法席，前來求學的人多如雲（僧寶）。臺州瑞巖師彥禪師，最初在巖頭禪師處領悟了禪旨，之後到了丹丘，整天看起來像個愚人。四眾弟子都很欽佩他，請他住持瑞巖寺。師彥禪師管理僧眾非常嚴格，在江表一帶很有名。師彥禪師常常自己呼喚『主人公』（指自性），然後自己應答『是』。接著說：『要清醒啊，以後不要被人矇騙了。』有一天，一位鄉下老婦前來禮拜，師彥禪師說：『你快回去，救下數千條性命。』老婦匆忙趕回家，看見兒媳正提著竹器，撿拾田螺回來。老婦接過竹器，把田螺都放回了水邊。師彥禪師的奇異事蹟很多（語錄）。

哀帝

乙丑（天祐二年 吳王楊行密去世，其子楊渥繼位）

蘇州永光真禪師上堂說法：『言語稍有差錯，就如同離家萬里。必須懸崖撒手，才能真正肯認自己承擔，死而復生。欺騙不得。』非常之旨，人怎麼能隱藏呢？

丙寅（三年 南平王鐘傳去世，其子鐘匡時繼位）（不久被秦國俘虜）（高季昌鎮守荊南）

幼璋禪師，當初曾經見過憨憨和尚，憨憨和尚說：『你四十年後，會有巾子下的菩薩（指戴著頭巾的統治者），在江南稱王。到那時我的佛法才會昌盛。』到這時，幼璋禪師的道行已經很有名氣，錢王尚且還派使者童建，帶著衣服香藥，入山去請他。到府署后，被尊為志德大師，住在功臣院，日夜向他問道。錢王在城中建造了瑞龍寺來供養他，禪者雲集，應驗了憨憨和尚的話（僧寶）。閩王有一天問雪峰義存和玄沙師備：『朕現在建造寺廟，修習福報，佈施僧人，遏

【English Translation】 English version: To protect living beings with the stroke of a pen, isn't that a good thing? - Wang Dayue (Sayings).

Jiazi Year (Tianyou 1st Year) (In the eighth month, the Emperor passed away and Emperor Ai ascended the throne) (Qian Liu was enfeoffed as the King of Wu, Zhu Wen was enfeoffed as the King of Liang)

Chan Master Guangyong of Nanta Temple, his reputation for virtue being well-known, Zhong Chuan, the ruler of Nanchang and King Nanping, greeted him with courtesy and invited him to his residence. Thereupon, Guangyong Chan Master succeeded to the Dharma seat of Shiting. Scholars flocked to him like clouds (Sangha Jewel). Chan Master Shiyan of Ruiyan Temple in Taizhou, initially attained the essence of Chan from Yantou. Later, he arrived at Danqiu, appearing foolish all day long. The fourfold assembly admired him and invited him to reside at Ruiyan Temple. He governed the community with strict discipline, and was renowned throughout Jiangbiao. The Master often called out to his 'main character' (referring to self-nature) and then responded 'Yes' himself. Then he would say, 'Be awake! Don't be deceived by others in the future.' One day, an old village woman came to pay her respects. The Master said, 'Go back quickly and save several thousand lives.' The old woman hurried home and saw her daughter-in-law carrying a bamboo container, collecting field snails. The old woman took the container and released the snails into the water. The Master's extraordinary deeds were numerous (Sayings).

Emperor Ai

Yichou Year (Tianyou 2nd Year, King Yang Xingmi of Wu passed away, his son Yang Wo succeeded him)

Chan Master Yongguang of Yongguang Temple in Suzhou gave a Dharma talk, saying: 'If the sharpness of speech is off, it's like being ten thousand miles from home. One must let go from the precipice and truly acknowledge one's own responsibility, to be revived after death. Deception is not possible.' The extraordinary meaning, how can people conceal it?

Bingyin Year (3rd Year, King Zhong Chuan of Nanping passed away, his son Zhong Kuangshi succeeded him) (Soon after, he was captured by Qin) (Gao Jichang garrisoned Jingnan)

Chan Master Youzhang, once met with the Monk Hanhan, who said, 'Forty years from now, there will be a Bodhisattva under a headscarf (referring to a ruler wearing a turban), who will be king in Jiangnan. At that time, my Dharma will flourish.' By this time, Chan Master Youzhang's virtue was already well-known, and King Qian even sent the envoy Tong Jian, carrying clothes, incense, and medicine, to invite him from the mountains. After arriving at the government office, he was honored as Great Master Zhide, residing in the Gongchen Courtyard, and was asked about the Dharma day and night. King Qian built Ruilong Temple in the city to support him, and Chan practitioners gathered in large numbers, fulfilling the words of Monk Hanhan (Sangha Jewel). One day, King Min asked Xuefeng Yicun and Xuansha Shibei, 'I am now building temples, cultivating blessings, giving alms to monks, and curbing

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惡行善。此去還得成佛否。師云。未得成佛。但是有作之心。皆是輪迴。王云。得何果報。師云。得生天報。得福壽報。王默然少時。二師向王言。見性是佛。王云。將何為道。作何修行。師云。一切業障海。皆從妄想生。若欲懺悔者。端坐念實相。愿大王識取實相。自然成佛。大王起禮二師言。相救生死事大。師曰。真如佛性。三世諸佛。十二部經。並在大王本性自具足。亦不用求。切須自救。無人相□為。若作佛。應須自度。一若悟真如性。不在多言。佛言向無功用處。證道矣。愿大王但觀本性。若見了。一切自通。王聞二師指示。大起信心。誓志受持。終無退志(雪峰錄)○雪竇常通禪師。初參長沙岑。咸通末。宣城郡守。于謝仙山。奏置禪苑。號瑞聖院。請師居之。光啟中。寇起。師領徒至四明。大順二年。郡守請居雪竇。郁然盛化。是年七月。集眾。焚香。付囑訖。合掌而逝(一云乙丑示寂)○長慶棱禪師。于雪峰句下得悟。是年住招慶。道化日盛。后閩帥請居長樂府之西院。奏額曰長慶。號超覺大師。

丁卯(天祐四)

三月帝遜位於梁王朱全忠。改元開平。

歷代編年釋氏通鑑卷第十一 卍新續藏第 76 冊 No. 1516 釋氏通鑑

歷代編年釋氏通鑑卷第十二

【現代漢語翻譯】 作惡之人行善，這樣還能成佛嗎？雪峰禪師說：『還不能成佛。但是隻要有造作之心，都是輪迴。』國王問：『會得到什麼果報呢？』雪峰禪師說：『會得到生天的果報，得到福壽的果報。』國王沉默了一會兒。兩位禪師對國王說：『見性是佛。』國王問：『應該以什麼為道，做什麼修行呢？』雪峰禪師說：『一切業障之海，都從虛妄的念頭產生。如果想要懺悔，就端坐念實相。』希望大王認識實相，自然就能成佛。大王起身向兩位禪師行禮說：『相救生死是大事啊！』雪峰禪師說：『真如佛性，三世諸佛，十二部經，都在大王本性中自已具足，也不用向外尋求。一定要自救，沒有人可以代替你。如果想成佛，就應該自己度自己。一旦領悟真如自性，不在於多說。佛的教言指向無功用之處，就能證道了。』希望大王只觀照本性，如果見到了，一切自然通達。』國王聽了兩位禪師的指示，大起信心，發誓受持，始終沒有退轉的念頭。(雪峰錄) 雪竇常通禪師，最初參訪長沙岑禪師。咸通末年，宣城郡守在謝仙山，上奏朝廷設定禪苑，名為瑞聖院，請常通禪師居住。光啟年間，發生寇亂，常通禪師帶領弟子到四明。大順二年，郡守請常通禪師居住在雪竇寺，佛法興盛。這年七月，常通禪師召集大眾，焚香，囑咐完畢，合掌而逝(一說乙丑年圓寂)。 長慶棱禪師，在雪峰禪師門下開悟。這年住在招慶寺，道化日漸興盛。後來閩地的長官請他居住在長樂府的西院，上奏朝廷賜額為長慶寺，號超覺大師。 丁卯(天祐四年) 三月，皇帝遜位給梁王朱全忠，改年號為開平。 歷代編年釋氏通鑑卷第十一 卍新續藏第 76 冊 No. 1516 釋氏通鑑 歷代編年釋氏通鑑卷第十二

【English Translation】 『Doing evil, then doing good, can one still attain Buddhahood?』 The Master (Xuefeng) said, 『One has not yet attained Buddhahood. However, as long as there is a mind of fabrication, it is all Samsara.』 The King asked, 『What karmic retribution will one receive?』 The Master said, 『One will receive the retribution of being born in the heavens, receiving the retribution of blessings and longevity.』 The King was silent for a short while. The two Masters said to the King, 『Seeing one's nature is Buddhahood.』 The King asked, 『What should one take as the path, and what practice should one do?』 The Master said, 『All the ocean of karmic obstacles arises from deluded thoughts. If one wishes to repent, then sit upright and contemplate the true mark (shixiang).』 May the Great King recognize the true mark, and naturally attain Buddhahood. The Great King rose and bowed to the two Masters, saying, 『Saving from birth and death is a great matter!』 The Master said, 『The True Thusness Buddha-nature (zhenru foxing), the Buddhas of the three times, the twelve divisions of scriptures, are all fully present in the Great King's inherent nature. There is no need to seek them externally. One must save oneself; no one can do it for you. If you wish to become a Buddha, you should liberate yourself. Once one realizes the True Thusness nature, it is not in much speaking. The Buddha's words point to the place of no effort, and one will attain the Way.』 May the Great King only contemplate the original nature. If you see it, everything will naturally be understood.』 The King, hearing the instructions of the two Masters, greatly arose faith, vowed to uphold it, and never had any thought of retreating. (Xuefeng Lu) Chan Master Xuetou Changtong, initially visited Chan Master Changsha Cen. At the end of the Xiantong era, the prefect of Xuan Prefecture memorialized the throne to establish a Chan monastery on Mount Xiexian, named Ruisheng Monastery, and invited Chan Master Changtong to reside there. During the Guangqi era, rebellions arose, and Chan Master Changtong led his disciples to Siming. In the second year of Dashun, the prefect invited Chan Master Changtong to reside at Xuetou Monastery, where the Dharma flourished. In the seventh month of that year, Chan Master Changtong gathered the assembly, burned incense, finished his instructions, and passed away with his palms together (one account says he passed away in the Yichou year). Chan Master Changqing Leng, attained enlightenment under Chan Master Xuefeng. That year, he resided at Zhaoqing Monastery, and his influence grew daily. Later, the governor of Min invited him to reside in the West Courtyard of Changle Prefecture, and memorialized the throne to grant the name Changqing Monastery, with the title Great Master Chaojue. Dingmao (Tianyou 4th year) In the third month, the Emperor abdicated the throne to Prince Liang, Zhu Quanzhong, and changed the era name to Kaiping. Chronological Record of Buddhist History, Volume 11 Supplement to the Buddhist Canon, Volume 76, No. 1516, Chronological Record of Buddhist History Chronological Record of Buddhist History, Volume 12

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宋括山一庵釋　本覺　編集

明善慶童子　畢之鉉　較訂

五代

後梁

朱氏。都汴遷洛。二主。共十七年。丁卯(梁)(太祖開元) (唐)(李克用天祐四) (秦)(李茂貞) (吳越)(武肅王錢镠) (楚)(武穆王馬殷) (荊南)(南平高季興) (吳)(景帝楊渥) (閩)(太祖王審知) (蜀)(王建) (南漢)(劉隱)

梁太祖本名溫。僖宗賜名全忠。至是受唐禪即位。更名晃○閩太祖請雪峰玄沙入內。求示心法。二師喚云。大王志心聽取。幻化空身。是大王法身。知見了。總是大王本源自性天真佛。大王。心心如木石去。如虛空去。觀心無心。從妄想起。我心自空。即悟實相。百千三昧智慧。俱在大王心。大王今既已知本性。一時放下。不得別生絲髮許也。此名無功之功。功不虛棄。此是佛祖玄旨。愿大王發大弘願。保持取作佛去。莫受輪迴。不可容易。王禮二師曰。百生慶幸。得逢指示。二師向王言。但唸唸常空寂。日用有大果。因但佈施。廣作利益。併爲助道之門。不拘有無之見。一切自在。但日日修無功用道。王拜謝。舍金二十鋌。二師各不受。王又問玄沙。此一真心。本無生滅。今此一身。從何而有。師曰。此本源真性。自遍周法界。

【現代漢語翻譯】 現代漢語譯本： 宋代括山一庵的釋本覺編集，明代善慶童子畢之鉉校訂。

五代 後梁 朱氏。都城從汴州遷到洛陽。歷經二位君主，共計十七年。丁卯年（梁太祖開元，唐李克用天祐四年，秦李茂貞，吳越武肅王錢镠，楚武穆王馬殷，荊南南平高季興，吳景帝楊渥，閩太祖王審知，蜀王建，南漢劉隱）。

梁太祖原本名叫溫，僖宗賜名全忠。到這時接受唐朝禪讓即位，改名晃。（註：此處「○」可能表示一個段落或事件的結束，具體含義需要根據上下文判斷）閩太祖請雪峰義存（Xuefeng Yicun）和玄沙師備（Xuansha Shibei）入宮，請求開示心法。兩位禪師開示說：『大王至誠用心聽取。這幻化不實的空身，就是大王的法身（Dharmakāya）。明白了這個道理，就認識了大王本源的自性（Svadharma），也就是天真佛（Buddha）。大王，要心如木石一般不動搖，如虛空一般無所執著。觀照自己的心，發現它本無自性，一切都從妄想生起。明白自己的心本是空性，就能領悟實相（Tathātā）。百千種三昧（Samādhi）和智慧，都存在於大王的心中。大王現在既然已經知道了本性，就要一時放下一切執著，不要再生起絲毫的妄念。這叫做無功之功，功德不會白費。這是佛祖的玄妙旨意，希望大王發大弘願，保持住這種狀態，最終成佛，不要再受輪迴之苦，切不可輕視。』國王禮拜兩位禪師說：『我百世修來的慶幸，才能得到兩位禪師的指示。』兩位禪師對國王說：『只要唸唸常保空寂，日常生活中就會有大的果報。因此要廣行佈施，多做利益眾生的事情，以此作為助道的方便之門。不要執著于有無的見解，一切都自在無礙。只要日日修習無功用道。』國王拜謝，舍金二十鋌，兩位禪師都沒有接受。國王又問玄沙師備：『這一真心，本來沒有生滅，那麼我現在的這個身體，是從哪裡來的呢？』玄沙師備回答說：『這本源真性，自然遍佈整個法界（Dharmadhātu）。』

【English Translation】 English version: Compiled by Shiben Jue, a monk from Yian Hermitage in Kuoshan, Song Dynasty. Proofread and revised by Bi Zhixuan, a virtuous boy from Shanqing, Ming Dynasty.

Five Dynasties Later Liang The Zhu family. The capital was moved from Bianzhou to Luoyang. Ruled by two emperors for a total of seventeen years. The year of Dingmao (Kaiyuan of Emperor Taizu of Liang, the fourth year of Tianyou of Li Keyong of Tang, Li Maozhen of Qin, Qian Liu, King Wusu of Wuyue, Ma Yin, King Wumu of Chu, Gao Jixing of Nanping of Jingnan, Yang Wo, Emperor Jing of Wu, Wang Shenzhi, Emperor Taizu of Min, Wang Jian of Shu, Liu Yin of Nan Han).

Emperor Taizu of Liang was originally named Wen, and Emperor Xizong bestowed the name Quanzhong. At this time, he accepted the abdication of the Tang Dynasty and ascended the throne, changing his name to Huang. (Note: The '○' here may indicate the end of a paragraph or event, and the specific meaning needs to be judged according to the context.) Emperor Taizu of Min invited Xuefeng Yicun (雪峰義存) and Xuansha Shibei (玄沙師備) into the palace, requesting instruction on the mind-method. The two Chan masters instructed: 'Great King, listen attentively with sincerity. This illusory and unreal empty body is the Great King's Dharmakāya (法身). Understanding this principle, you will recognize the Great King's original Svadharma (自性), which is the true Buddha (Buddha). Great King, let your mind be as unmoving as wood and stone, as unattached as the void. Observe your own mind and discover that it has no inherent nature; everything arises from delusion. Understanding that your mind is inherently empty, you can realize Tathātā (實相). Hundreds of thousands of Samādhi (三昧) and wisdom are all present in the Great King's mind. Now that the Great King has realized the original nature, you must let go of all attachments at once and not give rise to the slightest delusion. This is called effortless effort, and merit will not be wasted. This is the profound meaning of the Buddha, and I hope that the Great King will make great vows, maintain this state, and ultimately become a Buddha, without suffering the cycle of reincarnation again. Do not take it lightly.' The King bowed to the two Chan masters and said, 'I am fortunate to have received the instructions of the two Chan masters after hundreds of lifetimes.' The two Chan masters said to the King, 'As long as you constantly maintain emptiness and tranquility in your thoughts, there will be great rewards in daily life. Therefore, you should give generously and do more to benefit all beings, using this as a convenient means to assist the path. Do not be attached to the views of existence and non-existence; everything is free and unobstructed. Just cultivate the path of effortless effort every day.' The King bowed and thanked them, offering twenty ingots of gold, but neither of the Chan masters accepted them. The King then asked Xuansha Shibei, 'This one true mind originally has no birth or death, so where does this body of mine come from?' Xuansha Shibei replied, 'This original true nature naturally pervades the entire Dharmadhātu (法界).'

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為妄想故。有一點識性。從父母妄緣而生。便即傳命。受千般苦。身有輪迴。佛者覺也。大王既知覺了。不落惡趣。但請大王。頻省妄念。歸真合道。大王作禮。信受奉行(雪峰錄)。戊辰(開平二) (唐)(李克用病篤莊宗存勖立)(五) (蜀)(武成元)

三月雪峰存禪師示疾。閩王命醫診視。師曰。吾非疾也。竟不服藥。五月二日。游藍田。歸澡身。中夜入滅。壽八十七。臘五十九。師住山四十餘年。法席之盛。卓冠天下。學者冬夏千五百人。閩王雅隆其道。為之增宇。設像鑄鐘。以嚴其山。優施以充其眾。時迎館于府。請求法論(見碑)○十一月玄沙師備禪師示寂(僧寶傳云十二月)。師初住梅溪。后居玄沙。一時天下叢林海眾。皆望風欽服。閩帥王公。待以師禮。學徒垂千人。室戶不閉。師應機接物。垂三十年。所演法要。有大小錄。行於世。壽七十五。臘四十四。閩帥賜號宗一禪師(五燈)。己巳(三) (唐)(莊宗)(六) (吳)(隆演) (二)

云蓋志安禪師(一本曰志元。非)。一日衡山道正。表奏湖南馬王。乞與師論義。王遂請師至。具云茶罷。師就大王借一口劍。乃握劍。問道正云。爾本教云。恍恍惚惚。其中有物。是什麼物。杳杳冥冥。

【現代漢語翻譯】 現代漢語譯本：因為虛妄的念想，才有一點點識性，從父母虛妄的因緣而生，便因此延續生命，承受各種各樣的痛苦，身體經歷輪迴。佛，是覺悟的意思。大王既然已經覺悟了，就不會墮入惡趣。但請大王時常反省虛妄的念頭，迴歸真理，與道相合。大王行禮，相信並接受，依教奉行。（雪峰錄）。戊辰（開平二年）（唐）（李克用病重，莊宗李存勖即位）（五）（蜀）（武成元年）

三月，雪峰存禪師示現疾病。閩王命令醫生診視。禪師說：『我不是生病。』最終沒有服藥。五月二日，遊覽藍田，回來后沐浴身體，半夜入滅，享年八十七歲，僧臘五十九。禪師在山上住了四十多年，弘法盛況，卓絕天下。學僧冬夏常有千五百人。閩王非常推崇他的佛法，為他增建寺宇，設定佛像，鑄造鐘，以莊嚴山寺，優厚地供給僧眾。時常迎請禪師到府邸，請求開示佛法（見碑文）。○十一月，玄沙師備禪師圓寂（《僧寶傳》記載為十二月）。禪師最初住在梅溪，後來住在玄沙。一時之間，天下叢林海眾，都望風欽佩信服。閩帥王公，以對待老師的禮節對待他。學徒接近千人，禪房門戶不關閉。禪師應機接物，垂三十年。所演說的佛法要義，有大小記錄，流傳於世。享年七十五歲，僧臘四十四。閩帥賜號宗一禪師（《五燈會元》）。己巳（三年）（唐）（莊宗）（六）（吳）（隆演）（二）

云蓋志安禪師（一本作志元，非）。一日，衡山道正，上表奏請湖南馬王，請求與禪師論義。馬王於是請禪師到府。茶罷，禪師就向大王借一口劍，於是握著劍，問衡山道正說：『你的本教說，恍恍惚惚，其中有物，是什麼物？杳杳冥冥，』

【English Translation】 English version: Because of delusional thoughts, there is a bit of consciousness that arises from the false conditions of parents. Consequently, life continues, enduring all kinds of suffering, and the body experiences reincarnation. 'Buddha' means 'awakened.' Since Your Majesty is already awakened, you will not fall into the evil realms. But please, Your Majesty, frequently reflect on delusional thoughts, return to the truth, and unite with the Dao. The King bowed, believed, accepted, and practiced accordingly. (Xuefeng Record). Wuchen (Kaiping 2nd year) (Tang Dynasty) (Li Keyong was seriously ill, and Zhuangzong Li Cunxu ascended the throne) (5) (Shu) (Wucheng 1st year)

In the third month, Chan Master Xuefeng Cun manifested illness. The King of Min ordered a doctor to examine him. The Master said, 'I am not ill.' He ultimately did not take medicine. On the second day of the fifth month, he traveled to Lantian, returned and bathed, and entered Nirvana in the middle of the night, at the age of eighty-seven, with fifty-nine years of monastic life. The Master lived on the mountain for more than forty years, and the flourishing of his Dharma seat was unparalleled in the world. The number of students was often fifteen hundred in winter and summer. The King of Min greatly revered his Dharma, adding buildings to the monastery for him, setting up statues of Buddhas, and casting bells to adorn the mountain temple, and generously providing for the monastic community. He often welcomed the Master to the palace, requesting Dharma teachings (see the inscription). ○ In the eleventh month, Chan Master Xuansha Shibei passed away (the 'Biographies of Monks' records it as the twelfth month). The Master initially lived in Meixi, and later lived in Xuansha. For a time, all the forests and monastic communities in the world admired and submitted to him. The Marshal and Dukes of Min treated him with the respect due to a teacher. Disciples numbered nearly a thousand, and the doors of his room were not closed. The Master responded to opportunities and received beings for thirty years. The essential Dharma teachings he expounded have major and minor records that circulate in the world. He lived to be seventy-five years old, with forty-four years of monastic life. The Marshal of Min bestowed the title Chan Master Zongyi (Five Lamps Compendium). Jisi (3rd year) (Tang Dynasty) (Zhuangzong) (6) (Wu) (Longyan) (2)

Chan Master Yungai Zhian (one version says Zhiyuan, which is incorrect). One day, Daozheng of Hengshan submitted a memorial to the King of Ma in Hunan, requesting to debate with the Master. The King then invited the Master to the palace. After tea, the Master borrowed a sword from the King, and then, holding the sword, asked Daozheng of Hengshan, 'Your original teaching says, 'Vaguely, vaguely, there is something within.' What is that thing? Dimly, dimly,'

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其中有精。是甚麼精。道得即不斬。道不得即斬。道正無語。拜求悔過。安為王曰。識此人否。王曰識。安曰誰。王曰道正。安曰不是。其道若正。合對得臣僧。只是無主孤魂。王大悅。因斯道門。不復紛紜(五燈)。庚午(四) (七) (三)

南嶽惟勁頭陀。集光化以來宗師機緣。為續寶林傳四卷○欽山文䆳禪師。初巖頭雪峰。率師遊方。二大士各承德山印記。師雖屢激揚。而終然凝滯。後於洞山言下發解。年二十七。乃住欽山。師一日與道士論義。士立義曰。粗言及細語。皆歸第一義。師曰。道士是佛家奴。士曰。大粗生。師曰。第一義何在。道士無語(五燈)。辛未(乾化元) (八) (蜀)(永平元) (南漢)(劉巖)

重云暉禪師。深入圭峰。石壁間。見磨衲數珠。忽憶前身道具。因就建寺。方剃草。有祥雲。出衆峰間。遂名曰重云。虎豹皆自引去。又塞龍潭。龍亦移他處。後唐明宗賜額。曰長興。初暉居洛京中灘。日以施水給藥為事。有癩比丘。求師洗摩。師為之無難色。俄有神光異香。忽失所在(五燈)。壬申(二) (九) (南漢)

湖州道場山如訥禪師。自翠微受訣。乃止道場山。剃草卓庵。學徒四至。遂成禪苑。

【現代漢語翻譯】 現代漢語譯本： 其中有精（jing，指某種精神或精華）。這是什麼精？說得出來就不斬首，說不出來就斬首。道正（Daozheng，人名）無話可說，拜求悔過。安（An，人名）問國王說：『認識這個人嗎？』國王說：『認識。』安問：『是誰？』國王說：『道正。』安說：『不是。他的道如果正，就應該能對得上臣僧。他只是無主的孤魂。』國王非常高興，因此道門不再紛亂（《五燈會元》）。庚午年。

南嶽惟勁頭陀（Nanyue Weijing Toutuo，人名）。收集光化年間以來宗師的機緣，作為續《寶林傳》四卷。欽山文䆳禪師（Qinshan Wenyan Chanshi，人名），最初巖頭（Yantou，人名）、雪峰（Xuefeng，人名）帶領禪師遊方。二位大士各自承接德山（Deshan，地名）的印記。禪師雖然屢次激勵奮發，但最終仍然凝滯不通。後來在洞山（Dongshan，地名）的言語下開悟。二十七歲時，便住在欽山。禪師一日與道士論義。道士立論說：『粗俗的言語和細微的言語，都歸於第一義。』禪師說：『道士是佛家的奴僕。』道士說：『太粗魯了。』禪師說：『第一義在哪裡？』道士無話可說（《五燈會元》）。辛未年。

重云暉禪師（Chongyun Hui Chanshi，人名）。深入圭峰（Guifeng，地名）石壁間，看見磨衲數珠，忽然憶起前世的道具，因此就在那裡建寺。剛開始砍草，就有祥雲從眾峰間出現，於是命名為重云。虎豹都自己離開了，又堵塞龍潭，龍也移到其他地方。後唐明宗賜額，名為長興。當初暉住在洛京（Luojing，地名）中灘，每天以施水給藥為事。有個長癩的比丘，請求禪師洗摩，禪師為他做這件事沒有難色。忽然有神光異香，轉眼間就消失了（《五燈會元》）。壬申年。

湖州道場山如訥禪師（Huzhou Daochangshan Rune Chanshi，人名）。從翠微（Cuiwei，地名）接受訣法，便住在道場山。砍草搭建茅庵，學徒從四面八方趕來，於是成為禪苑。

【English Translation】 English version: There is essence within. What essence is it? If you can say it, you will not be beheaded. If you cannot say it, you will be beheaded. Daozheng (Daozheng, a person's name) was speechless and begged for repentance. An (An, a person's name) asked the king, 'Do you know this person?' The king said, 'I know him.' An asked, 'Who is he?' The king said, 'Daozheng.' An said, 'No. If his Dao is correct, he should be able to match the monk of the court. He is just a masterless wandering soul.' The king was very pleased, and therefore the Daoist school was no longer in turmoil (Wudeng Huiyuan). Year Gengwu.

Nanyue Weijing Toutuo (Nanyue Weijing Toutuo, a person's name). Collected the opportunities of masters since the Guanghua era, as a continuation of the four volumes of the Baolin Zhuan. Qinshan Wenyan Chanshi (Qinshan Wenyan Chanshi, a person's name), initially Yantou (Yantou, a person's name) and Xuefeng (Xuefeng, a person's name) led the master to travel. The two great scholars each inherited the seal of Deshan (Deshan, a place name). Although the master repeatedly encouraged and inspired, he ultimately remained stagnant. Later, he attained enlightenment under the words of Dongshan (Dongshan, a place name). At the age of twenty-seven, he lived in Qinshan. One day, the master debated with a Taoist. The Taoist established the argument, saying, 'Crude words and subtle words all return to the first meaning.' The master said, 'The Taoist is a servant of the Buddhist family.' The Taoist said, 'Too crude.' The master said, 'Where is the first meaning?' The Taoist was speechless (Wudeng Huiyuan). Year Xinwei.

Chongyun Hui Chanshi (Chongyun Hui Chanshi, a person's name). Deeply into the stone walls of Guifeng (Guifeng, a place name), he saw a worn-out robe and rosary, and suddenly remembered the tools of his previous life, so he built a temple there. As soon as he started cutting grass, auspicious clouds appeared from among the peaks, so it was named Chongyun. Tigers and leopards all left on their own, and the Dragon Pool was blocked, and the dragon also moved elsewhere. Later, Emperor Mingzong of the Later Tang bestowed the name Changxing. Initially, Hui lived in Zhongtan of Luojing (Luojing, a place name), and his daily work was to provide water and medicine. There was a leprous bhikkhu who asked the master to wash and rub him, and the master did this for him without difficulty. Suddenly there was divine light and strange fragrance, and in an instant it disappeared (Wudeng Huiyuan). Year Renshen.

Huzhou Daochangshan Rune Chanshi (Huzhou Daochangshan Rune Chanshi, a person's name). Having received the secret from Cuiwei (Cuiwei, a place name), he stayed at Daochang Mountain. He cut grass and built a thatched hut, and students came from all directions, thus becoming a Zen garden.

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癸酉(均王乾化三) (唐)(滅燕) (三)

杭州瑞應幼璋禪師。請吳越錢王。每年于天臺山。建金光明道場。諸郡黑白大會。逾月而散。光明大會始於師也(五燈)。甲戌(四) (十一) (四)

四月六日投子大同禪師示寂(一云乙亥)。壽九十六。詔謚慈濟大師。乙亥(真明元) (十二) (五)

石門蘊禪師。自得旨于青林虔。初住黃岳蘭若。未幾遷夾山。道由潭州。時楚王馬氏出城延接。便問如何是祖師西來大道。師曰。好大哥御駕六龍。千古秀玉街。排仗出金門。王大喜。延入天冊府供養。師應機多雲好大哥。時稱大哥和尚。丙子(二) (十三) (蜀)(□正元)

明州奉化縣布袋和尚。常以杖荷一布囊並破席。凡供身之具。盡貯囊中。日市見物則乞。或醯鹽魚𦵔。才接入口。分少許投囊中。時號長汀子。師臥雪不沾。而每示吉兇必應。常在街立。僧問。和尚在這裡作么。曰等個人。曰來也。師曰。汝不是這個人。師曰。乞我一文錢。是年(一云三年丁丑)三月師將示滅。于岳林寺廊下。端坐磐石。而說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。乃安然而化。其後復現於他州

【現代漢語翻譯】 現代漢語譯本 癸酉年（均王乾化三年）（唐）（滅燕）

杭州瑞應幼璋禪師，應吳越錢王之請，每年在天臺山建立金光明道場，各郡的僧俗大眾聚集，歷時一個多月后解散。金光明大會始於幼璋禪師（五燈會元）。 甲戌年（四年）（十一月）

四月六日，投子大同禪師圓寂（一說乙亥年），享年九十六歲，朝廷追諡為慈濟大師。 乙亥年（真明元年）（十二月）

石門蘊禪師，自從在青林虔處領悟佛法宗旨后，最初住在黃岳蘭若，不久遷往夾山。途徑潭州時，楚王馬氏出城迎接，便問：『如何是祖師西來大道？』禪師回答說：『好大哥御駕六龍，千古秀玉街，排仗出金門。』楚王非常高興，延請禪師到天冊府供養。禪師應機說法時多稱『好大哥』，當時人稱他為大哥和尚。 丙子年（二年）（十三年）（蜀）（□正元）

明州奉化縣的布袋和尚，經常用手杖挑著一個布袋和破席，凡是用來維持生活的物品，都裝在布袋里。每天到集市上看到東西就乞討，或者要些醋、鹽、魚、肉等，剛一入口，就分出少許投到布袋中，當時人稱他為長汀子。布袋和尚睡在雪地裡也不會沾濕，而且每次預示吉兇都很應驗。他經常站在街上，有僧人問：『和尚在這裡做什麼？』回答說：『等一個人。』僧人問：『來了嗎？』禪師說：『你不是這個人。』禪師說：『乞討我一文錢。』這年（一說三年丁丑年）三月，布袋和尚將要示寂，在岳林寺廊下，端坐在磐石上，說了偈語：『彌勒真彌勒，分身千百億，時時示時人，時人自不識。』於是安然而逝。之後又出現在其他州。

【English Translation】 English version Guiyou Year (3rd Year of Qianhua under Jun Wang) (Tang Dynasty) (Extinction of Yan)

Chan Master Youzhang of Ruiying Temple in Hangzhou, upon the invitation of King Qian of Wuyue, established the Jin Guangming (Golden Light Sutra) Dharma Assembly annually at Mount Tiantai. Monastics and laypeople from various prefectures gathered, dispersing after more than a month. The Jin Guangming Assembly originated with Master Youzhang (Wudeng Huiyuan). Jiaxu Year (4th Year) (November)

On the 6th day of the fourth month, Chan Master Datong of Touzi passed away (one account says Yihai Year), at the age of ninety-six. He was posthumously honored with the title 'Great Master Ciji' by imperial decree. Yihai Year (1st Year of Zhenming) (December)

Chan Master Yun of Shimen, having attained the essence of Dharma from Qinglin Qian, initially resided at Huangyue Lanruo (a small temple), and soon after moved to Jiashan. Passing through Tanzhou, King Ma of Chu came out of the city to welcome him and asked, 'What is the great path of the Patriarch's coming from the West?' The master replied, 'Good elder brother, your majesty drives six dragons, a jade street of a thousand years, arranging the procession out of the golden gate.' The king was greatly pleased and invited the master to be supported at the Tianche Mansion. Master Yun often addressed people as 'Good elder brother' in response to their questions, and was known as the 'Elder Brother Monk' at that time. Bingzi Year (2nd Year) (13th Year) (Shu) (□ Zhengyuan)

The Cloth Bag Monk of Fenghua County in Mingzhou, always carried a cloth bag and a broken mat on his staff. All the necessities for his livelihood were stored in the bag. He begged for whatever he saw in the market, or for vinegar, salt, fish, meat, etc. As soon as it touched his mouth, he would put a little into the bag. At that time, he was called Changtingzi. The master could sleep in the snow without getting wet, and his predictions of good and bad fortune always came true. He often stood on the street. A monk asked, 'What are you doing here, Master?' He replied, 'Waiting for someone.' The monk asked, 'Are they coming?' The master said, 'You are not that person.' The master said, 'Beg me for a coin.' In the third month of this year (one account says the third year, Dingchou), the Cloth Bag Monk was about to enter Nirvana. He sat in full lotus posture on a rock under the corridor of Yuelin Temple and spoke a verse: 'Maitreya, the true Maitreya, manifests in hundreds of thousands of bodies. He constantly shows himself to people, but people do not recognize him.' Then he passed away peacefully. Afterwards, he appeared again in other prefectures.

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。亦負布袋而行。四眾競圖其像。師有歌偈。行於世。丁丑(三) (十四) (蜀)(天漢元) (漢)(干享元) 戊寅(四) (十五) (光天元) (二)

龍湖普門禪師。一日集徒曰。吾將他適。院事付聰教二門人。乃說偈曰。我逃世難來出家。宗師指示個歇處。住山聚眾三十年。對人不欲輕分付。今日分明說似君。我斂目時齊聽取。寺眾悽然堅請。且為佛法住世。師曰。汝等豈不知達磨只履西歸。普化全身脫去之旨耶。何以去來生滅視吾也。既而跨虎。凌晨抵信州應供。到彼齋僧方集。供罷。就長者。更覓一分。與行者。長者謂師獨行。不諾所請。遂覓水一盂。撰拄杖為虎。高馭而去。至開元寺。而龍湖寺僧至彼追之。乃祝之曰。吾不復歸山中。已有聰禪師矣。故龍湖無開山祖師之塔。惟有跨虎庵基。為古今之證。又有禪師。照水自寫真像。至今存焉。來謚圓覺禪師。凡有祈禱。其應如響。而院前有師所坐之杉。至今間生異華(別本謂示寂者非也)。己卯(貞明五) (十六) (吳武義元) (蜀)(順正公衍乾德年)(三)

正月鄂州青平山令遵禪師歸寂。謚法喜禪師。庚辰(六) (十七) (二) (二) (四)

漳州羅

【現代漢語翻譯】 亦揹著布袋行走。四眾弟子爭相描繪他的畫像。禪師的歌偈流傳於世。丁丑年（三年）（十四年）（蜀）（天漢元年）（漢）（干享元年）戊寅年（四年）（十五年）（光天元年）（二年）。

龍湖普門禪師。一日召集弟子說：『我將要前往他處。寺院事務交給聰教二位門人。』於是說了偈語：『我為逃避世間災難而來出家，宗師指示我一個安歇之處。住山聚眾三十年，對人不敢輕易交付。今日分明說給你們聽，我閉上眼睛時一起聽取。』寺中僧眾悲傷地懇請禪師爲了佛法住世。禪師說：『你們難道不知道達磨（Bodhidharma）只履西歸，普化（Puhua）全身脫去的旨意嗎？為何以去來生滅來看待我呢？』說完便跨上老虎，凌晨抵達信州應供。到達那裡齋僧剛剛聚集完畢。供養完畢，就向長者再要一份供養，給隨行的行者。長者認為禪師獨自一人，不答應他的請求。於是禪師找來一盂水，用拄杖當做老虎，高高地騎著離去。到達開元寺，而龍湖寺的僧人追到那裡尋找他。禪師就祝願說：『我不再回山中了，已經有聰禪師了。』所以龍湖寺沒有開山祖師的塔，只有跨虎庵的遺址，作為古今的證明。又有禪師照水自畫像，至今還存在。後來謚號為圓覺禪師。凡是有祈禱，其迴應就像回聲一樣迅速。而寺院前有禪師所坐的杉樹，至今間或生長出奇異的花朵（別的版本說是示寂是不對的）。己卯年（貞明五年）（十六年）（吳）（武義元年）（蜀）（順正公衍乾德年）（三年）。

正月，鄂州青平山令遵禪師圓寂。謚號法喜禪師。庚辰年（六年）（十七年）（二年）（二年）（四年）。

漳州羅

【English Translation】 He also carried a cloth bag while walking. The four assemblies vied to depict his image. The master's verses and songs circulated in the world. Dingchou year (3rd year) (14th year) (Shu) (Tianhan 1st year) (Han) (Ganxiang 1st year), Wuyin year (4th year) (15th year) (Guangtian 1st year) (2nd year).

Chan Master Pumen of Longhu. One day, he gathered his disciples and said, 'I am going elsewhere. The affairs of the monastery are entrusted to the two disciples, Cong and Jiao.' Then he spoke a verse: 'I came to leave home to escape worldly difficulties, the master pointed out a place of rest for me. I have lived in the mountains and gathered a crowd for thirty years, and I have not dared to lightly entrust it to others. Today I clearly tell you, listen together when I close my eyes.' The monks of the monastery sadly pleaded with the master to stay in the world for the sake of the Buddha Dharma. The master said, 'Do you not know the meaning of Bodhidharma's (達磨) return to the west with a single sandal, and Puhua's (普化) complete departure? Why do you view me with coming and going, birth and death?' After saying this, he mounted a tiger and arrived at Xinzhou before dawn to receive offerings. When he arrived there, the Sangha had just gathered for the meal. After the offering was completed, he asked the elder for another portion for the accompanying traveler. The elder thought that the master was alone and did not agree to his request. So the master found a bowl of water, used his staff as a tiger, and rode away high on it. He arrived at Kaiyuan Monastery, and the monks of Longhu Monastery chased after him there. The master then made a vow, saying, 'I will not return to the mountain again, there is already Chan Master Cong.' Therefore, Longhu Monastery does not have a pagoda for the founding patriarch, only the site of the Tiger-Riding Hermitage, as proof for ancient and modern times. There was also a Chan master who painted his own portrait by looking at the water, which still exists today. Later, he was posthumously named Chan Master Yuanjue. Whenever there are prayers, the response is as swift as an echo. And in front of the monastery is the cedar tree on which the master sat, which still occasionally produces strange flowers (another version says that his passing away is not correct). Jimao year (Zhenming 5th year) (16th year) (Wu) (Wuyi 1st year) (Shu) (Shunzheng Gongyan Qiande year) (3rd year).

In the first month, Chan Master Lingzun of Qingping Mountain in Ezhou passed away. He was posthumously named Chan Master Faxi. Gengchen year (6th year) (17th year) (2nd year) (2nd year) (4th year).

Zhangzhou Luo

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漢琛禪師。初參玄沙。與慧球齊名。號二大士。琛能秘重大法。痛自韜晦。漳州牧王公。請住城西石山地藏。十餘年接法眼及善修洪進山主三人。后遷止羅漢。破垣敗簀。人不堪其憂。非忘身為法者不至。辛巳(龍德元) (十八) (吳)(睿湟傳順義元) (三) (五)

九峰虔禪師。先是馬祖歿于豫章開元寺。百丈等。葬舍利于海昏石門百丈廬塔。十餘年。乃㳂馮川上車輪峰。逢司馬頭陀。勸百丈留止。因不復還石門。虔自九峰往游焉。遂成法席。為泐潭第一世。繼百丈遺蹤也。是年安坐而化。謚大覺。塔曰圓寂。壬午(二) (十九) (二) (四) (六)

杭州龍冊寺順德怤大師。自雪峰得旨。初住越州鏡清。學者奔湊。副使皮光業謂人曰。怤師高論。人莫窺其極也。次錢王欲廣府中禪會。命居天龍寺。始見師乃曰。真道人也。致禮勤厚。由是吳越盛于玄學。其後又創龍冊寺。延請居焉(五燈)。癸未(三) (唐同光元) (三) (五) (七)

九月十三日龍牙遁禪師趺坐而化。壽八十九。夏六十九。師有偈頌。行於世○二月唐莊宗李存勖。即位於晉陽。十月滅梁○梁二主十七年國除。

後唐

李氏(都鄴遷洛。四主。十四年

【現代漢語翻譯】 現代漢語譯本：漢琛禪師，最初參學于玄沙（Xuan Sha）。與慧球（Hui Qiu）齊名，號稱二大士。漢琛禪師能夠保守重大的佛法，並且極力隱藏自己的才能。漳州牧王公，請他住持城西石山地藏寺。十餘年間，接引了法眼（Fa Yan）及善修（Shan Xiu）、洪進（Hong Jin）三位山主。後來遷居到羅漢寺，寺廟破敗不堪。一般人難以忍受那裡的困苦，如果不是爲了佛法而忘卻自身的人，是不會到那裡的。辛巳年（龍德元年）（十八）（吳）（睿湟傳順義元年）（三）（五）。 九峰虔禪師，最初馬祖（Ma Zu）圓寂于豫章開元寺。百丈（Bai Zhang）等人，將馬祖的舍利安葬在海昏石門百丈廬塔。十餘年後，沿著馮川到達車輪峰。遇到司馬頭陀，勸百丈禪師留在那裡。因此百丈禪師不再返回石門。虔禪師從九峰前往遊歷，於是形成了弘揚佛法的場所，成為泐潭的第一世住持，繼承了百丈禪師的遺蹟。這年虔禪師安然坐化，謚號大覺，塔名為圓寂。壬午年（二）（十九）（二）（四）（六）。 杭州龍冊寺順德怤大師，從雪峰（Xue Feng）處領悟佛法宗旨。最初住在越州鏡清寺，前來學習的人很多。副使皮光業對人說，怤大師的見解高深，沒有人能夠窺探到他的極致。後來錢王想要擴大府中的禪會，命令怤大師住在天龍寺。剛見到怤大師就說，『真是得道之人啊』。對他非常尊敬。因此吳越地區玄學盛行。之後又建立了龍冊寺，邀請怤大師居住在那裡（五燈）。癸未年（三）（唐同光元年）（三）（五）（七）。 九月十三日，龍牙遁禪師跏趺坐化，享年八十九歲，僧臘六十九年。龍牙遁禪師有偈頌流傳於世。○二月，唐莊宗李存勖在晉陽即位。十月，滅亡了梁朝○梁朝二位君主共十七年，國祚滅亡。 後唐 李氏（都城從鄴城遷到洛陽，歷經四位君主，共十四年）

【English Translation】 English version: Chan Master Han Chen initially studied with Xuan Sha (Mysterious Sand). He was as famous as Hui Qiu (Wise Ball), and they were known as the Two Great Scholars. Chan Master Han Chen was able to keep the important Dharma secret and diligently concealed his talents. Wang Gong, the governor of Zhangzhou, invited him to reside at the Dizang (Earth Treasury) Temple on Shishan (Stone Mountain) west of the city. Over ten years, he received Fa Yan (Dharma Eye), Shan Xiu (Good Cultivation), and Hong Jin (Vast Advance) as three temple masters. Later, he moved to Luohan (Arhat) Temple, which was dilapidated. People could hardly bear the hardship there; only those who forgot themselves for the sake of the Dharma would come. Year Xinsi (Longde 1st year) (18) (Wu) (Rui Huang's biography, Shunyiyuan 1st year) (3) (5). Chan Master Qian of Jiufeng (Nine Peaks), initially, Ma Zu (Patriarch Ma) passed away at Kaiyuan Temple in Yuzhang. Bai Zhang (Hundred Zhangs) and others buried Ma Zu's relics in the Bai Zhang Lu Pagoda at Shimen (Stone Gate) in Haihun. More than ten years later, they followed the Feng River to Che Lun Peak (Cart Wheel Peak). They met Sima Toutuo (Sima the Ascetic), who advised Bai Zhang to stay there. Therefore, Bai Zhang did not return to Shimen. Chan Master Qian traveled from Jiufeng and established a place for propagating the Dharma, becoming the first abbot of Letan, continuing the legacy of Bai Zhang. In that year, Chan Master Qian passed away peacefully in meditation. He was given the posthumous title of Great Enlightenment, and his pagoda was named Perfect Tranquility. Year Renwu (2) (19) (2) (4) (6). Great Master Shunde Fu of Longce (Dragon Register) Temple in Hangzhou, received the Dharma from Xue Feng (Snow Peak). Initially, he resided at Jingqing Temple in Yuezhou, where many scholars flocked to him. Vice Envoy Pi Guangye said to people, 'Master Fu's views are profound, and no one can fathom their depths.' Later, King Qian wanted to expand the Chan gatherings in the palace and ordered Master Fu to reside at Tianlong (Heavenly Dragon) Temple. Upon seeing Master Fu, he said, 'Truly, this is a person of the Way.' He treated him with great respect. As a result, metaphysics flourished in the Wuyue region. Later, Longce Temple was built, and Master Fu was invited to reside there (Five Lamps). Year Guiwei (3) (Tongguang 1st year of Tang) (3) (5) (7). On the 13th day of the ninth month, Chan Master Longya Dun (Dragon Tooth Retreat) passed away in the lotus position, at the age of eighty-nine, with sixty-nine years as a monk. Chan Master Longya Dun had a verse that circulated in the world. ○ In the second month, Emperor Zhuangzong Li Cunxu of Tang ascended the throne in Jinyang. In the tenth month, he destroyed the Liang dynasty. ○ The Liang dynasty lasted for seventeen years under two rulers before it was overthrown. Later Tang The Li family (The capital was moved from Ye to Luoyang, with four rulers reigning for a total of fourteen years).

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)甲申(唐莊宗同光二秦) (吳越) (楚) (南平) (吳四) (閩) (蜀六) (漢八)

京兆蜆子和尚。事蹟頗異。居無定所。自印心於洞山。混俗閩川。不畜道具。不循律儀。冬夏一衲。逐日㳂江岸。采掇鰕蜆。以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜禪師聞之。欲決真假。先潛入紙錢中。深夜師歸。嚴把住曰。如何是祖師西來意。師遽答曰。神前酒檯盤。嚴放手曰。不虛與我同根生。嚴后赴莊宗。詔入長安。師亦先至。每日歌唱自拍。或乃徉狂。泥雪去來。俱無軌跡。厥後不知所終(五燈)○莊宗詔興化獎禪師入內。帝執弟子禮。扣問宗旨。頗有契會。帝一日曰。朕收復中原。得一顆明珠。未有人酬價。師曰。請陛下珠看。帝以手舒開幞頭腳。師曰。君王之寶。誰敢酬價。乙酉(三秦王)(從曮)

京兆華嚴休靜禪師。自東山得旨。初住福州東山華嚴。未幾莊宗徴入輦下。大闡玄風。一日莊宗請入內齋。見眾僧看經。唯師與徒眾不看。帝問。師為甚不看經。師曰。道泰不傳天子令。時清休唱太平歌。帝曰。師一人即得。徒眾為甚也不看。師曰。師子窟中無異獸。像王行處絕孤蹤。帝曰。眾僧為甚麼總看經。師曰。水母元無眼。求食須賴蝦。

【現代漢語翻譯】 現代漢語譯本：

甲申年（唐莊宗同光二年）：（吳越），（楚），（南平），（吳四），（閩），（蜀六），（漢八）。

京兆蜆子和尚，他的事蹟非常奇特。居住沒有固定的地方，自從在洞山印證了心性，就混跡于閩川一帶。不攜帶任何佛具，也不遵循任何律儀，一年四季只穿一件衲衣，每天沿著江岸，撿拾小蝦和蜆子來充飢。晚上就睡在東山白馬廟的紙錢堆里。當地居民都稱他為蜆子和尚。華嚴靜禪師聽說了這件事，想要辨別他的真假，就先偷偷地藏身於紙錢堆中。深夜，蜆子和尚回來了，華嚴靜禪師一把抓住他，問道：『如何是祖師西來意？』蜆子和尚立刻回答說：『神前酒檯盤。』華嚴靜禪師放開手說：『果然不虛，與我同根而生。』華嚴靜禪師後來前往莊宗那裡，被詔令進入長安。蜆子和尚也先到了，每天唱歌**，有時又裝瘋賣傻，在泥濘的雪地裡來來往往，都沒有軌跡可尋。之後就不知道他的最終去向了。（出自《五燈會元》）

唐莊宗詔令興化獎禪師入宮，莊宗以弟子之禮對待他，向他請教佛法宗旨，頗有領悟和契合。莊宗有一天說：『朕收復中原，得到一顆明珠，還沒有人能出價。』興化獎禪師說：『請陛下把明珠拿出來看看。』莊宗用手撥開頭巾的兩個角。興化獎禪師說：『君王的寶物，誰敢出價呢？』乙酉年（三秦王）（從曮）。

京兆華嚴休靜禪師，自從在東山領悟了佛法宗旨，最初住在福州東山華嚴寺。沒過多久，莊宗徵召他進入京城，大力弘揚玄妙的佛法。有一天，莊宗請他入宮齋戒，看到眾僧都在看經，只有華嚴休靜禪師和他的徒眾不看。莊宗問道：『禪師為什麼不看經？』華嚴休靜禪師說：『道泰不傳天子令，時清休唱太平歌。』莊宗說：『禪師一個人不看經還可以理解，徒眾為什麼也不看？』華嚴休靜禪師說：『獅子窟中無異獸，像王行處絕孤蹤。』莊宗說：『眾僧為什麼都看經？』華嚴休靜禪師說：『水母元無眼，求食須賴蝦。』

【English Translation】 English version:

Year Jia-Shen (2nd year of Tongguang reign of Emperor Zhuangzong of Later Tang Dynasty): (Wuyue), (Chu), (Nanping), (Wu Four), (Min), (Shu Six), (Han Eight).

Venerable Xianzi of Jingzhao, his deeds were quite extraordinary. He had no fixed abode. Since having his mind sealed at Dongshan, he mingled among the common people in the Minchuan area. He carried no Buddhist implements and did not follow any precepts. He wore only one patched robe in winter and summer, and every day he walked along the riverbank, collecting small shrimps and clams to fill his belly. In the evening, he would sleep in the paper money pile at the White Horse Temple in Dongshan. The local residents called him Venerable Xianzi (Clam). Chan Master Huayan Jing heard of this and wanted to determine whether he was genuine, so he secretly hid himself in the paper money pile. Late at night, Venerable Xianzi returned, and Chan Master Huayan Jing grabbed him and asked, 'What is the meaning of the Patriarch's coming from the West?' Venerable Xianzi immediately replied, 'Wine tray before the deity.' Chan Master Huayan Jing released him and said, 'Indeed, you are not false, born from the same root as me.' Later, Chan Master Huayan Jing went to Emperor Zhuangzong and was summoned to Chang'an. Venerable Xianzi also arrived earlier, singing songs every day**, or pretending to be crazy, going back and forth in the muddy snow, leaving no trace. After that, no one knew where he ended up. (From 'Wudeng Huiyuan')

Emperor Zhuangzong ordered Chan Master Xinghua Jiang to enter the palace. Emperor Zhuangzong treated him with the respect due to a disciple, asking him about the principles of Buddhism, and there was much understanding and agreement. One day, Emperor Zhuangzong said, 'I have recovered the Central Plains and obtained a bright pearl, but no one has been able to offer a price for it.' Chan Master Xinghua Jiang said, 'Please, Your Majesty, show me the pearl.' Emperor Zhuangzong used his hand to open the two corners of his headscarf. Chan Master Xinghua Jiang said, 'Who dares to offer a price for the treasure of the king?' Year Yi-You (King of Three Qin) (Cong Yan).

Chan Master Huayan Xiujing of Jingzhao, since realizing the principles of Buddhism at Dongshan, first lived at Huayan Temple in Dongshan, Fuzhou. Not long after, Emperor Zhuangzong summoned him to the capital, where he greatly promoted the profound Dharma. One day, Emperor Zhuangzong invited him to the palace for a vegetarian feast and saw that all the monks were reading scriptures, but only Chan Master Huayan Xiujing and his disciples were not. Emperor Zhuangzong asked, 'Why doesn't the Chan Master read the scriptures?' Chan Master Huayan Xiujing said, 'When the Way is prosperous, the emperor's orders are not transmitted; when the times are peaceful, we only sing songs of peace.' Emperor Zhuangzong said, 'It is understandable that the Chan Master does not read the scriptures, but why don't the disciples read them either?' Chan Master Huayan Xiujing said, 'In the lion's den, there are no different beasts; where the elephant king walks, there are no solitary tracks.' Emperor Zhuangzong said, 'Why are all the monks reading scriptures?' Chan Master Huayan Xiujing said, 'The jellyfish has no eyes; it must rely on shrimp for food.'

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帝曰。既是後生。為甚麼卻稱長老。師曰。三歲國家龍鳳子。百年殿下老朝臣。師後於平陽示滅。謚寶智禪師(五燈)○西蜀禪月大師貫休示寂○興化獎禪師示滅。丙戌(明宗)(亶)(天成元) (吳越寶正元) (六) (閩惠宗) (蜀)(知祥)(二) (二)

四月莊宗殂。明帝即位○東京普凈院常覺禪師。初訪歸宗章。聞法省悟。因游上都。于麗景門外。獨居二載。間有北鄰信士張生。請師供養。張有悟入。乃設榻留宿。至夜與妻竊窺見。師體遍一榻。頭足俱出。及令婢僕視之。即如常。倍加欽慕。曰弟子夫婦垂老。今愿割前堂。以裨丈室。師欣然受之。至天成三年。遂成大院。賜額曰普凈(五燈)。丁亥(二) (吳乾貞元) (三)

四月瑞龍璋禪師。從錢王乞墳。王笑曰。師便爾乎。遣陸仁璋。于西關。建塔。塔畢。璋往辭錢王。囑以護法恤民。還而坐化。壽八十七。坐七十夏。戊子(天成三) (三) (二) (漢大有元)

閩王延鈞。度民二萬為僧。由是閩中多僧(通鑑)○秋羅漢琛禪師。沐浴安坐而化。壽六十二○扣水澡光古佛。初參雪峰。峰曰。子異日必為王者師。后自鵝湖。歸溫嶺結庵(今永豐寺)。繼居將軍巖。二虎侍側。

【現代漢語翻譯】 帝王問道：『既然是後生晚輩，為什麼卻被稱為長老？』禪師回答說：『三歲的孩童，如果是國家的龍鳳之子，百年之後，殿下的老臣。』禪師後來在平陽示現圓寂，謚號為寶智禪師（出自《五燈會元》）。西蜀的禪月大師貫休圓寂。興化獎禪師圓寂。丙戌年（後唐明宗李亶天成元年）（吳越寶正元年）（六年）（閩惠宗）（前蜀）（王知祥）（二年）（二年）。

四月，後唐莊宗李存勖駕崩，明宗李亶即位。東京普凈院的常覺禪師，最初拜訪歸宗章禪師，聽聞佛法后開悟。於是遊歷上都，在麗景門外獨自居住了兩年。期間有北邊的鄰居信士張生，請禪師接受供養。張生有所領悟，於是設定床榻留禪師住宿。到了晚上，張生和妻子偷偷窺視，看見禪師的身體遍佈整個床榻，頭和腳都伸了出來。等到讓婢女和僕人去看時，卻又恢復如常。張生夫婦更加欽佩仰慕，說：『弟子夫婦年事已高，現在願意割讓前面的廳堂，用來擴建禪師的住所。』禪師欣然接受。到了天成三年，終於建成大院，皇帝賜額為普凈（出自《五燈會元》）。丁亥年（二年）（吳越乾貞元）（三年）。

四月，瑞龍璋禪師向錢王請求墓地。錢王笑著說：『禪師你這麼快就要用到了嗎？』於是派遣陸仁璋在西關建造佛塔。佛塔建成后，璋禪師前去向錢王告辭，囑咐他要護持佛法，體恤百姓。之後返回坐化圓寂，享年八十七歲，僧臘七十年。戊子年（天成三年）（三年）（二年）（閩漢大有元年）。

閩王王延鈞，度化百姓兩萬人出家為僧。因此，閩地僧人眾多（出自《資治通鑑》）。秋天，羅漢琛禪師沐浴后安詳坐化，享年六十二歲。扣水澡光古佛，最初參拜雪峰禪師。雪峰禪師說：『你將來必定會成為帝王的老師。』後來從鵝湖返回溫嶺結廬而居（就是現在的永豐寺）。之後居住在將軍巖，有兩隻老虎侍立在旁。

【English Translation】 The Emperor asked: 'Since you are a junior, why are you called an elder?' The Master replied: 'A three-year-old child can be the dragon and phoenix of the nation, and after a hundred years, he will be an old courtier under Your Majesty.' The Master later manifested Nirvana in Pingyang and was posthumously named Zen Master Baozhi (from 'Wudeng Huiyuan'). Zen Master Guanhxiu of Xishu (Western Shu) passed away. Zen Master Jiang of Xinghua passed away. Year Bingxu (Mingzong of Later Tang) (Li Dan) (Tiancheng 1) (Wuyue Baozheng 1) (6) (Huizong of Min) (Shu) (Zhi Xiang) (2) (2).

In the fourth month, Emperor Zhuangzong passed away, and Emperor Mingzong ascended the throne. Zen Master Changjue of Pujing Monastery in Tokyo initially visited Zen Master Guizhang, and attained enlightenment upon hearing the Dharma. He then traveled to the Upper Capital and lived alone outside Lijin Gate for two years. During this time, a devout layperson named Zhang Sheng, a neighbor to the north, invited the Master to accept offerings. Zhang Sheng had some understanding, so he prepared a bed for the Master to stay overnight. At night, Zhang Sheng and his wife secretly peeked and saw the Master's body covering the entire bed, with his head and feet sticking out. When they asked the maids and servants to look, everything was back to normal. Zhang Sheng and his wife were even more respectful and admiring, saying: 'We, your disciples, are old and now wish to donate the front hall to expand the Master's residence.' The Master gladly accepted. By the third year of Tiancheng, a large monastery was finally built, and the emperor bestowed the name 'Pujing' (from 'Wudeng Huiyuan'). Year Dinghai (2) (Wuyue Qianzhen 1) (3).

In the fourth month, Zen Master Ruilong Zhang requested a burial ground from King Qian. King Qian smiled and said: 'Master, do you need it so soon?' He then sent Lu Renzhang to build a pagoda in Xiguan. After the pagoda was completed, Zen Master Zhang went to bid farewell to King Qian, instructing him to protect the Dharma and care for the people. He then returned and passed away in meditation, at the age of eighty-seven, with seventy years as a monk. Year Wuzi (Tiancheng 3) (3) (2) (Da You 1 of Han).

King Wang Yanjun of Min ordained 20,000 people as monks. As a result, there were many monks in Min (from 'Zizhi Tongjian'). In autumn, Zen Master Luohan Chen bathed and passed away peacefully in meditation, at the age of sixty-two. Ancient Buddha Kou Shui Zao Guang initially visited Zen Master Xuefeng. Zen Master Xuefeng said: 'You will surely become a teacher of kings in the future.' Later, he returned from Ehu to Wenling and built a hermitage (now Yongfeng Temple). He then lived in General Rock, with two tigers attending to him.

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神人獻地。為瑞巖院。學者爭集。嘗謂眾曰。古聖修行。須憑苦節。吾今夏則衣楮。冬則扣冰而浴。故世人號為扣冰古佛。后住靈曜。至是年應閩主之召。延居內堂。敬拜曰。謝師遠降。賜茶次。師提起橐子曰。大王會么。曰不會。曰人王法王各自照了。留十日。以疾辭。至十二月二日。沐浴升堂。告眾而逝。王與道俗。備香薪茶毗。祥耀滿山。舍利五色。塔于瑞巖正寢。謚妙應法威慈濟禪師。自是至今。遠近禱祈。靈異非一。己丑(四) (四) (南平)(從誨) (吳大和元)

東京普凈院常覺禪師。以時機淺昧。難任極旨。乃曰。我寧不務開法。由是每月三八施浴。僧道萬計。師嘗謂諸徒曰。但得慧門無壅。則福何滯哉(五燈)○閩永福縣高蓋院。有山若寶蓋。初有徐仙。弟妹七人上升。齊建元。有陳慧炬禪師。謝智著侍者。絕粒坐禪。后俱坐化。今二真身俱在。至是閩王封山。曰西嶽焉(長樂集)。庚寅(長興元) (秦) (吳越五) (楚) (二) (三)

雲門文偃禪師。初參睦州。州見來。便閉門。師三扣門。州云。作什麼。師曰。己事未明。乞師指示。州才開門。師拶入。州擒住云道道。師驚不暇答。州推出曰。秦時𨍏轢鉆。隨掩其扉。損師右足。師從此悟

【現代漢語翻譯】 現代漢語譯本 神人獻地，建立了瑞巖院（寺院名）。學者們爭相聚集於此。常覺禪師對眾人說：『古代聖賢修行，必須憑藉艱苦的節操。我如今夏天穿粗布衣，冬天敲冰取水沐浴。』因此世人稱他為扣冰古佛。後來他住持靈曜（寺院名）。這年應閩王的邀請，被迎請到內堂。閩王恭敬地拜見他說：『感謝禪師遠道而來。』賜茶時，禪師拿起行囊說：『大王會么？』閩王說：『不會。』禪師說：『人王和法王各自照見自己。』住了十天，禪師以生病為由告辭。十二月二日，沐浴后升座說法，告別眾人而逝。閩王與僧俗大眾，準備香柴荼毗（火化）。祥光照滿山野，舍利呈現五種顏色。建塔于瑞巖院的正寢。謚號為妙應法威慈濟禪師。自那時至今，遠近的人們前來禱告祈福，顯現的靈異之事不勝枚舉。己丑年（四）(四) (南平)(從誨) (吳大和元)

東京普凈院（寺院名）的常覺禪師，認為時機尚淺，難以承擔極深的佛法旨意，於是說：『我寧可不致力于開法。』因此每月三次或八次施捨沐浴，僧人和道士多達萬人。常覺禪師曾對弟子們說：『只要智慧之門沒有阻塞，那麼福報又有什麼滯礙呢？』(五燈會元) 閩地永福縣的高蓋院（寺院名），有山像寶蓋一樣。起初有徐仙，他的弟妹七人一同昇天。齊建元年間，有陳慧炬禪師，謝智著侍者，斷絕飲食坐禪。後來都坐化了。如今兩人的真身都還在。到這時閩王將此山封為西嶽。(長樂集)。庚寅年(長興元) (秦) (吳越五) (楚) (二) (三)

雲門文偃禪師，最初參訪睦州（禪師名）。睦州禪師見他來，就關上門。雲門禪師三次敲門。睦州禪師問：『作什麼？』雲門禪師說：『己事未明，乞求禪師指示。』睦州禪師才打開門，雲門禪師擠進去。睦州禪師抓住他說：『道！道！』雲門禪師驚慌得來不及回答。睦州禪師把他推出門外說：『秦時的𨍏蹾鉆。』隨即關上門，損傷了雲門禪師的右腳。雲門禪師從此開悟。

【English Translation】 English version A divine being offered land, establishing Ruiyan Monastery (name of a monastery). Scholars gathered there in droves. Chan Master Changjue often said to the assembly: 'Ancient sages cultivated themselves by relying on austere practices. Now, in summer, I wear coarse cloth, and in winter, I break ice to bathe.' Therefore, the world calls him the Ancient Buddha Who Breaks Ice. Later, he resided at Lingyao (name of a monastery). In this year, upon the invitation of the King of Min, he was invited to the inner hall. The King of Min respectfully greeted him, saying: 'Thank you, Master, for coming from afar.' While offering tea, the Chan Master picked up his bag and said: 'Does Your Majesty understand this?' The King said: 'I do not.' The Chan Master said: 'The King of Men and the King of Dharma each illuminate themselves.' After staying for ten days, the Chan Master resigned due to illness. On the second day of the twelfth month, he bathed, ascended the platform, bid farewell to the assembly, and passed away. The King and the lay and monastic communities prepared fragrant wood for cremation. Auspicious light filled the mountains, and the relics appeared in five colors. A pagoda was built in the main hall of Ruiyan Monastery. He was posthumously named Chan Master Miaoying Fawei Ciji. Since then, people from far and near have come to pray for blessings, and the miraculous events that have manifested are too numerous to count. Year Jichou (4) (4) (Nanping) (Conghui) (Wu Dahe Yuan).

Chan Master Changjue of Pujing Monastery (name of a monastery) in Tokyo, believing that the time was not ripe and that it was difficult to undertake the profound meaning of the Dharma, said: 'I would rather not devote myself to expounding the Dharma.' Therefore, he offered bathing services three or eight times a month, with as many as ten thousand monks and Taoists participating. Chan Master Changjue once said to his disciples: 'As long as the gate of wisdom is not obstructed, then what hindrance can there be to blessings?' (Wudeng Huiyuan) In Yongfu County, Min, at Gaogai Monastery (name of a monastery), there is a mountain that resembles a treasure canopy. Initially, there was Xu Xian, whose seven siblings ascended to heaven together. During the Jianyuan era of the Qi dynasty, there was Chan Master Chen Huiju and his attendant Xie Zhizhe, who abstained from food and practiced seated meditation. Later, they both died in seated meditation. Now, their true bodies are still there. At this time, the King of Min designated this mountain as the Western Peak. (Changle Ji). Year Gengyin (Changxing Yuan) (Qin) (Wuyue Five) (Chu) (2) (3).

Chan Master Yunmen Wenyan initially visited Muzhou (name of a Chan master). When Muzhou saw him coming, he closed the door. Chan Master Yunmen knocked on the door three times. Chan Master Muzhou asked: 'What are you doing?' Chan Master Yunmen said: 'My own affairs are not clear, I beg the Master to instruct me.' Chan Master Muzhou then opened the door, and Chan Master Yunmen squeezed in. Chan Master Muzhou grabbed him and said: 'Speak! Speak!' Chan Master Yunmen was startled and did not have time to answer. Chan Master Muzhou pushed him out and said: 'A Qin-era blunt drill.' Then he closed the door, injuring Chan Master Yunmen's right foot. Chan Master Yunmen attained enlightenment from this.

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入。州即指師見雪峰。到雪峰抉擇久之。遍訪諸方。晚游廣中。靈樹敏請為第一座。先是敏不請首座。有勸請者。敏曰。吾首座已出家。久之又請。敏曰吾首座已行腳悟道。久之又請。敏曰吾首座已度嶺矣。及師至。敏迎笑曰。奉遲甚久。何來暮耶。即命之。偃不辭而就職。俄廣主劉王將興兵。就敏決可否。敏前知之。手封奩子。語侍者曰。王來出以似之。乃怡然坐化。王果至。聞敏已化大驚。問和尚何時得疾而遽亡耶。對曰。師不曾有疾。適封一奩子。令候王至呈之。王開奩得一帖子。書云。人天眼目堂中上座。王於是請偃繼其法席。又迎至府開法。久之遷住韶陽雲門山。學者望風而至。辛卯(長興二) (吳越寶正六) (楚王希聲) (南平) (吳睿王)(大和三) (四)

汝州風穴沼禪師。初遊方。參鏡清怤不契。北遊襄沔。寓止華嚴。遇南院侍者守廓。默悟南院宗旨。廓使更見南院。院一見喜之。於是從容承稟。日聞智證。院曰。汝乘願力。來荷大法。非偶然也。穴依止六年辭去。是年至汝州。見草屋數椽依山。問于田父。父曰。古風穴寺。歲饑眾棄去。余佛像鼓鐘耳。穴入留止。日乞村落。單丁者七年。檀信為新之。成叢林。壬辰(三) (楚王希范) (四) (五)

【現代漢語翻譯】 現代漢語譯本： 入。州里的人立刻引薦他去拜見雪峰義存（Xuefeng Yicun，禪宗大師）。到了雪峰處，經過長久的參詳抉擇。之後遍訪各處。晚年遊歷到廣中。靈樹敏禪師（Lingshu Min，禪師）請他擔任第一座（寺院中的重要職位）。起初，靈樹敏禪師不願請首座。有人勸請時，敏禪師說：『我的首座已經出家了。』過了很久又有人勸請，敏禪師說：『我的首座已經行腳悟道了。』又過了很久再次勸請，敏禪師說：『我的首座已經翻山越嶺了。』等到雲門文偃（Yunmen Wenyan）禪師到達時，敏禪師笑著迎接他說：『恭候很久了，怎麼來得這麼晚啊？』立刻任命他為首座。雲門文偃禪師沒有推辭就接受了職位。不久，廣主劉王（Liu，King of Guang）將要興兵，就此事向敏禪師請教。敏禪師事先知道此事，用手封好一個盒子，告訴侍者說：『大王來了，把這個給他。』於是安詳地坐化了。劉王果然來了，聽說敏禪師已經圓寂，非常驚訝，問和尚是什麼時候得病而突然去世的？回答說：『師父不曾生病，只是封好一個盒子，讓等大王來了呈上。』劉王打開盒子，得到一個帖子，上面寫著：『人天眼目堂中上座。』劉王於是請雲門文偃禪師繼承靈樹敏禪師的法席，又迎接他到府里開法。過了很久，雲門文偃禪師遷居到韶陽雲門山。學禪的人聞風而至。辛卯年（長興二年）（吳越寶正六年）（楚王希聲）（南平）（吳睿王）（大和三年）（四年）。

汝州風穴延沼禪師（Fengxue Yanzhao，禪師）。起初遊歷四方，參拜鏡清怤禪師（Jingqing Fu，禪師）但不契合。後來北遊襄沔，寄住在華嚴寺。遇到南院慧颙禪師（Nanyuan Huiyong，禪師）的侍者守廓，默默地領悟了南院慧颙禪師的宗旨。守廓讓他再去拜見南院慧颙禪師，南院慧颙禪師一見他就很高興。於是風穴延沼禪師從容地接受教誨，每天都能聽到智慧的驗證。南院慧颙禪師說：『你是乘著願力而來，承擔大法，不是偶然的。』風穴延沼禪師依止南院慧颙禪師六年之後辭別離去。這年到了汝州，看到幾間草屋依山而建，向一位老農詢問。老農說：『這是古風穴寺，因為年歲饑荒，眾人都離去了，只剩下佛像和鼓鐘罷了。』風穴延沼禪師進入寺廟留了下來，每天向村落乞討食物，獨自一人住了七年。後來檀越信徒為他重新修建寺廟，成爲了叢林。壬辰年（三年）（楚王希范）（四年）（五年）。

【English Translation】 English version: Entered. The people of the prefecture immediately recommended him to see Xuefeng Yicun (雪峰義存, a Chan master). Upon arriving at Xuefeng's place, he engaged in prolonged deliberation and discernment. Afterward, he visited various places. In his later years, he traveled to Guangzhong. Chan Master Lingshu Min (靈樹敏, a Chan master) invited him to be the First Seat (the most important position in the monastery). Initially, Chan Master Lingshu Min was unwilling to invite a First Seat. When someone urged him to do so, Chan Master Min said, 'My First Seat has already left home.' After a long time, someone urged him again, and Chan Master Min said, 'My First Seat has already traveled and attained enlightenment.' After a long time, they urged him again, and Chan Master Min said, 'My First Seat has already crossed the mountains.' When Yunmen Wenyan (雲門文偃) arrived, Chan Master Min greeted him with a smile and said, 'I have been waiting for a long time, why are you so late?' He immediately appointed him as the First Seat. Yunmen Wenyan accepted the position without declining. Soon after, Liu (劉), the King of Guang (廣), was about to raise troops and consulted Chan Master Min about the matter. Chan Master Min knew about this beforehand, sealed a box with his hand, and told the attendant, 'When the King arrives, give this to him.' Then he passed away peacefully while sitting. King Liu indeed arrived, and upon hearing that Chan Master Min had passed away, he was very surprised and asked when the monk had fallen ill and suddenly died. The reply was, 'The master was not ill, but he sealed a box and asked to present it when the King arrived.' King Liu opened the box and found a note that read, 'The First Seat in the Hall of the Eyes of Humans and Gods.' King Liu then invited Yunmen Wenyan to succeed Chan Master Lingshu Min's Dharma seat and welcomed him to the palace to preach the Dharma. After a long time, Yunmen Wenyan moved to Yunmen Mountain in Shaoyang. Scholars came from all directions upon hearing of him. Xinmao Year (Second Year of Changxing) (Sixth Year of Baozheng of Wuyue) (King Xisheng of Chu) (Nanping) (King Rui of Wu) (Third Year of Dahe) (Fourth Year).

Chan Master Fengxue Yanzhao (風穴延沼) of Ruzhou. Initially, he traveled around, visiting Chan Master Jingqing Fu (鏡清怤), but they did not agree. Later, he traveled north to Xiangmian and stayed at Huayan Temple. He met the attendant Shoukuo of Chan Master Nanyuan Huiyong (南院慧颙) and silently understood the principles of Chan Master Nanyuan Huiyong. Shoukuo asked him to visit Chan Master Nanyuan Huiyong again, and Chan Master Nanyuan Huiyong was very happy to see him. Thereupon, Fengxue Yanzhao calmly accepted the teachings and heard the verification of wisdom every day. Chan Master Nanyuan Huiyong said, 'You have come by the power of your vows to undertake the great Dharma, it is not accidental.' Fengxue Yanzhao stayed with Chan Master Nanyuan Huiyong for six years before bidding farewell and leaving. That year, he arrived in Ruzhou and saw several thatched huts built against the mountain. He asked an old farmer. The old farmer said, 'This is the ancient Fengxue Temple. Because of the famine years, everyone has left, leaving only the Buddha statues and drums.' Fengxue Yanzhao entered the temple and stayed, begging for food from the villages every day, living alone for seven years. Later, benefactors and believers rebuilt the temple for him, and it became a monastery. Ren Chen Year (Third Year) (King Xifan of Chu) (Fourth Year) (Fifth Year).

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五月十七日。長慶棱禪師歸寂。師兩處開法。徒眾一千五百。化行閩越。二十七載。壽七十九(傳燈)○八月六日。吳奉化軍陸元浩。撰廬山仙居洞永安禪院記。略曰。堯舜為君。仁化唯該於域內。周孔設教。軌儀但備于寰中。尚乃千古從風。百王稟敬。而況釋氏興世。妙用難思。慈悲遍洽于含生。行愿廣弘于沙劫。永安院唐僧如義卜焉。至是眾請惠從長老來住。郁興舊院云(廬山記)。癸巳(四) (吳越)(穆文王元瓘) (五) (閩龍啟元) (六)

十一月明帝殂。閔帝從厚即位○契如庵主。初于玄沙得旨。乃隱於小界山刳大杇杉。若小庵。但容身而已。一日清豁沖照二長老訪師。頗味高論。不覺及夜。睹豺虎奔至庵前。自然馴繞二公。尋于大章山創庵。請師居之。兩處孤坐。垂五十二載而卒。甲午(唐潞王清泰元) (六) (二) (蜀明德元) (七)

四月潞王從珂兵至。閔帝出奔。潞王即位○天臺國清靜上座。初于玄沙言下悟入。后居天臺。三十餘載。嘗有問。心念紛飛。未明攝伏。師答。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。返究究心。則能究之心安在(云云)師因睹教中幻義。述偈曰。若道法皆如幻有。造諸過惡應無咎。云何所作業

【現代漢語翻譯】 現代漢語譯本

五月十七日，長慶棱禪師圓寂。禪師在兩處弘揚佛法，門徒有一千五百人，在閩越地區傳法二十七年，享年七十九歲（出自《傳燈錄》）。 八月六日，吳奉化軍陸元浩撰寫《廬山仙居洞永安禪院記》，內容大略是：堯舜作為君王，仁德教化只普及於國內；周公孔子設立教義，規章制度只完備于中國。即使如此，千百年來人們仍然敬仰他們，歷代君王都稟承他們的教誨。更何況釋迦牟尼佛開創佛教，其妙用難以思議，慈悲普施於一切眾生，行愿廣大弘深歷經無數劫。永安禪院是唐朝僧人如義所選址。到這時，大眾恭請惠從長老來主持，重新興盛舊寺院（出自《廬山記》）。癸巳年（後晉）（吳越）（穆文王錢元瓘）(四) （閩）（龍啟元）(五) (六) 十一月，閩帝王延羲去世，閔帝王繼鵬即位。 契如庵主，最初在玄沙宗那裡領悟佛法宗旨，於是隱居在小界山，挖空巨大的杇杉樹，建成一個小庵，僅能容身。有一天，清豁沖照兩位長老拜訪庵主，非常欣賞他的高深見解，不知不覺到了夜晚，看見豺狼虎豹奔跑到庵前，自然地溫順地圍繞著兩位長老。之後在大章山建立庵院，恭請庵主居住。庵主在兩處地方獨自靜坐，長達五十二年而去世。甲午年（後晉）（唐潞王石敬瑭清泰元）(六) (二) （蜀）（明德元）(七) 四月，潞王石敬瑭率兵到來，閔帝王繼鵬出逃，潞王石敬瑭即位。 天臺國清靜上座，最初在玄沙宗那裡聽聞佛法，當下領悟。後來居住在天臺山，三十多年。曾經有人問：『心中念頭紛亂飛舞，未能明白如何才能攝伏。』禪師回答：『就用這紛亂飛舞的心，去追究紛亂飛舞的源頭。追究到沒有源頭之處，那麼紛亂飛舞的念頭又在哪裡存在呢？反過來追究能追究的心，那麼能追究的心又在哪裡呢？』（云云）禪師因為看到經書中的幻化之義，寫了一首偈語說：『如果說法都是如幻的，那麼造作各種罪惡應該沒有罪過。為何所造的業

【English Translation】 English version

May 17th. Chan Master Changqing Leng passed away. The master propagated the Dharma in two places, with 1,500 disciples. He spread the Dharma in the Min-Yue area for 27 years, and his lifespan was 79 years old (from 'Transmission of the Lamp'). August 6th. Lu Yuanhao of Wufeng Hua Army wrote 'A Record of Yong'an Chan Monastery in Xianju Cave, Lushan'. It roughly says: Yao and Shun, as rulers, their benevolent influence only covered the country; Duke Zhou and Confucius established doctrines, their regulations and systems were only complete within China. Even so, for thousands of years, people still admired them, and emperors of all dynasties followed their teachings. Moreover, Shakyamuni Buddha founded Buddhism, its wonderful function is difficult to fathom, compassion universally extends to all living beings, and the vows and practices are widely promoted through countless kalpas. Yong'an Monastery was chosen by the Tang Dynasty monk Ruyi. At this time, the public respectfully invited Elder Huicong to preside over it, revitalizing the old monastery (from 'Records of Lushan'). Gui Si Year (Later Jin) (Wuyue) (King Muwen Qian Yuanguan) (4) (Min) (Longqi Yuan) (5) (6) November, Emperor Min (Wang Yanxi) passed away, and Emperor Min (Wang Jipeng) ascended the throne. Chan Master Qiru, initially attained the essence of Dharma at Xuansha, and then secluded himself in Xiaojie Mountain, hollowing out a large Wu fir tree to build a small hermitage, just enough to accommodate his body. One day, Elders Qinghuo and Chongzhao visited the master, and greatly appreciated his profound insights. Unknowingly, it became night, and they saw jackals and tigers running to the front of the hermitage, naturally and docilely surrounding the two elders. Later, he founded a hermitage in Dazhang Mountain and respectfully invited the master to reside there. The master sat alone in both places for 52 years before passing away. Jiawu Year (Later Jin) (Tang Lu King Shi Jingtang Qingtai Yuan) (6) (2) (Shu) (Mingde Yuan) (7) April, Lu King Shi Jingtang arrived with troops, Emperor Min (Wang Jipeng) fled, and Lu King Shi Jingtang ascended the throne. The Pure Seated Monk of Tiantai Guoqing, initially heard the Dharma at Xuansha and immediately attained enlightenment. Later, he resided in Tiantai Mountain for more than 30 years. Someone once asked: 'Thoughts are flying around in my mind, and I have not understood how to subdue them.' The master replied: 'Use this flying mind to investigate the source of the flying. Investigate to the point where there is no source, then where do the flying thoughts exist? Conversely, investigate the investigating mind, then where is the investigating mind?' (etc.) The master, because he saw the meaning of illusion in the scriptures, wrote a verse saying: 'If the Dharma is said to be illusory, then creating all kinds of evils should be without fault. Why is the karma created

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不忘。而藉佛慈興接誘。有小靜上座答曰。幻人興幻幻輪圍。幻業能招幻所治不了幻生諸幻苦。覺知如幻幻無為。今國清遺蹤在焉。乙未(二) (吳天祚元) (閩永和元) (蜀楚)(恭孝王昶明德二) (八)

法眼文益禪師。初遇羅漢琛。琛問。山河大地。與自己是同是別。師曰同。琛豎兩指曰。兩個。師有省。乃求抉擇。頓明大事。久之卓庵而居。次歷江外。至臨川。州牧請住崇壽。有僧子方參。因舉萬象之中獨露身。方乃大悟。自是諸方存知解者。翕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾。常不下千計。未幾道化聞于江表。金陵國主。重師之道。迎居報恩。號凈慧禪師。次遷清涼(五燈)。丙申(清泰三) (二) (閩)(康宗昶通文元) (三) (九)

十月石敬塘兵至。而帝自焚死。十一月敬塘即位。改元天福○唐國除○時胤孫罷歸田里。初學韓文。多斥釋氏。後學佛有悟。乃撰法喜集佛國記。行於世。時人曰佞。清泰不徹。乃來佞佛(本傳)。

後晉

石氏。都沐。二主。十一年。丁酉(晉高祖天福二) (唐)(烈祖李升受吳禪改升元元) (二) (四) (十)

正月風穴沼禪師。州牧聞其風。盡禮致之。

【現代漢語翻譯】 不忘，憑藉佛的慈悲興起接引。有小靜上座回答說：『幻人興起虛幻的幻輪圍繞，虛幻的業力能招來虛幻的所治，不了悟虛幻的生起各種虛幻的痛苦，覺知如幻，虛幻即是無為。』如今國清寺的遺蹟還在那裡。乙未年（二）（吳天祚元）（閩永和元）（蜀楚）（恭孝王昶明德二）（八）。

法眼文益禪師，最初遇到羅漢琛（禪師名）。琛問：『山河大地，與自己是相同還是相異？』禪師回答：『相同。』琛豎起兩根手指說：『兩個。』禪師有所領悟，於是請求決斷抉擇，頓時明白大事。很久以後，禪師獨自住在茅庵里。之後遊歷江外，到達臨川，州牧請他住在崇壽寺。有僧人子方前來參拜，（禪師）引用『萬象之中獨露身』，子方因此大悟。從此，各方存有知解的人，紛紛前來。開始時，他們的行為還像平常一樣，禪師稍微加以激發，他們都逐漸心悅誠服。前來參拜的人眾，常常不下千人。不久，禪師的道化傳聞于江表。金陵國主，器重禪師的道行，迎接他住在報恩寺，號為凈慧禪師。之後遷往清涼寺（五燈）。丙申年（清泰三）（二）（閩）（康宗昶通文元）（三）（九）。

十月，石敬塘的軍隊到達，而皇帝自焚而死。十一月，石敬塘即位，改年號為天福。唐國滅亡。當時，胤孫被罷官歸田里。起初學習韓愈的文章，多次斥責佛教。後來學習佛法有所領悟，於是撰寫法喜集佛國記，在世上流傳。當時的人說他諂媚。清泰年間沒有徹底領悟，於是來諂媚佛（本傳）。

後晉

石氏，都城在沐。歷經二位君主，共十一年。丁酉年（晉高祖天福二）（唐）（烈祖李升受吳禪改升元元）（二）（四）（十）。

正月，風穴沼禪師，州牧聽聞他的名聲，以最高的禮節迎接他。

【English Translation】 Not forgetting, and relying on the Buddha's compassion to initiate guidance. The Venerable Xiaojing replied, 'Illusory beings create illusory wheels of illusion, illusory karma can attract illusory governance, failing to understand illusory arising leads to various illusory sufferings, realizing that everything is like illusion, illusion is non-action.' Now, the traces of Guoqing Temple are still there. Yiwei year (2) (Wu Tianzu Yuan) (Min Yonghe Yuan) (Shu Chu) (Gongxiao Wang Chang Mingde 2) (8).

Chan Master Fayan Wenyi, initially encountered Arhat Chen (name of a Chan master). Chen asked, 'Are mountains, rivers, and the great earth the same as or different from oneself?' The Master replied, 'The same.' Chen raised two fingers and said, 'Two.' The Master had some understanding, so he requested a decisive resolution, and suddenly understood the great matter. After a long time, the Master lived alone in a thatched hut. Later, he traveled outside the river and arrived at Linchuan, where the governor invited him to live in Chongshou Temple. A monk, Zifang, came to visit, and (the Master) quoted 'The self is uniquely revealed within the myriad phenomena,' and Zifang thus had a great enlightenment. From then on, those who held onto knowledge and understanding from various places came flocking. At first, their behavior was still like ordinary people, but the Master slightly inspired them, and they gradually became convinced. The crowd of those who came to visit often numbered no less than a thousand. Soon, the Master's teachings spread throughout Jiangbiao. The King of Jinling valued the Master's practice and welcomed him to live in Bao'en Temple, with the title of Chan Master Jinghui. Later, he moved to Qingliang Temple (Five Lamps). Bingshen year (Qingtai 3) (2) (Min) (Kangzong Chang Tongwen Yuan) (3) (9).

In October, Shi Jingtang's army arrived, and the emperor immolated himself. In November, Shi Jingtang ascended the throne and changed the reign title to Tianfu. The Tang Dynasty was destroyed. At that time, Yinsun was dismissed from office and returned to his hometown. Initially, he studied the writings of Han Yu and often criticized Buddhism. Later, he studied Buddhism and had some understanding, so he wrote the 'Fahai Collection of Records of Buddhist Lands,' which circulated in the world. People at the time said he was flattering. During the Qingtai period, he did not thoroughly understand, so he came to flatter the Buddha (this biography).

Later Jin Dynasty

The Shi family, the capital was in Mu. Ruled by two emperors, for a total of eleven years. Dingyou year (Jin Gaozu Tianfu 2) (Tang) (Emperor Liezu Li Sheng received the abdication from Wu and changed the reign title to Shengyuan) (2) (4) (10).

In the first month, Chan Master Fengxue Zhao, the governor heard of his reputation and welcomed him with the highest courtesy.

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上元日開法。嗣南院○八月杭州龍𠕋寺順德大師道怤示寂。黑白哀號。制服者甚眾。壽七十四。師三處開法。有語錄(五燈)。戊戌(三) (二) (三) (蜀廣政元) (十一)

夏石亭光涌禪師。無疾而化。壽八十九。坐七十夏(一云丁酉年)○溫州馬大卿。夢五百僧抵其家假館。翌日有五百羅漢像。迎過其門。馬君感異。以屋借之。時出光異。遂舍宅為寺。號羅漢寺(皇朝祥符。賜崇信寺額。俗猶呼羅漢巷。是坊本名。清政易為從善。亦因寺名也。見永寧編)。己亥(四) (三) (閩)(景宗曦永隆元) (二) (十二)

圓通緣德禪師。初參襄州清溪進。久之江南李氏有國日。德混跡南昌上藍。宋公齊丘。至游經堂。僧眾趍迎。師閱經自若。公旁立睨之。師不甚顧答。公問。上座看甚經。師舉示之。公異焉。力請住舍利幽谷雙嶺諸剎。師無所事。去留所至頹然默坐而已。而學徒自成規矩。平生著一衲裙。以繩貫其褶處。夜伸其裙以當被(僧寶)○上天竺僧道翊。一夕見山間光明。往視之。得奇香木。乃命良工。刻成觀音像。白光煥發。夜亡列燭之光。晝掩太陽之景。聖像既成。靈感尤盛。乾祐戊申歲。有僧從勛。見曰。吾游洛得古佛舍利一顆。寶之久矣。今愿置菩薩

【現代漢語翻譯】 現代漢語譯本： 上元日開始講法。之後，南院的順德大師道怤於八月在杭州龍𠕋寺圓寂。僧俗信眾哀號，穿喪服的人很多。享年七十四歲。道怤禪師在三處地方開壇講法，有語錄傳世（見《五燈會元》）。戊戌年。 夏石亭光涌禪師，無疾而終，享年八十九歲，坐禪七十年（一說丁酉年）。溫州馬大卿夢見五百僧人來到他家借宿。第二天，有五百羅漢像經過他家門前。馬大卿感到驚異，便將房屋借給他們。當時出現奇異的光芒，於是他捐出宅院作為寺廟，名為羅漢寺（皇朝祥符年間，賜額為崇信寺，民間仍稱羅漢巷。這是坊間的本名，清朝統治時改為從善，也是因為寺廟的名字。見《永寧編》）。己亥年。 圓通緣德禪師，最初參學于襄州清溪進禪師。後來在江南李氏統治時期，緣德禪師隱身於南昌上藍寺。宋公齊丘到經堂遊覽，僧眾都趨前迎接，緣德禪師卻依舊自若地閱讀經書。宋公站在一旁看著他，緣德禪師也不怎麼理睬。宋公問道：『上座看的是什麼經？』緣德禪師舉起經書給他看。宋公感到驚異，極力邀請他住持舍利幽谷、雙嶺等寺廟。緣德禪師沒有什麼特別的事情，去留隨意，只是頹然地默坐而已。但是學徒們自然而然地形成了規矩。他平生只穿一件衲裙，用繩子穿過裙子的褶皺處，晚上展開裙子當被子蓋（僧寶）。上天竺寺的僧人道翊，一天晚上看見山間有光明，前去檢視，得到奇異的香木。於是命工匠雕刻成觀音像，白光煥發，夜晚的光芒勝過排列的蠟燭，白天遮蔽太陽的光輝。聖像雕成后，靈驗的事蹟更加顯著。乾祐戊申年，有僧人從勛說：『我遊歷洛陽時得到一顆古佛舍利，珍藏很久了，現在願意安放在菩薩像中。』

【English Translation】 English version: He began preaching on the Shangyuan Festival. Subsequently, Master Daofu of Shunde at Long𠕋 Temple in Hangzhou, Nanyuan, passed away in August. Monks and laypeople mourned, and many wore mourning clothes. He lived to the age of seventy-four. The master opened Dharma talks in three places and has a recorded sayings (see 'Wudeng Huiyuan'). Year Wuxu. Chan Master Guangyong of Xiashiting passed away without illness at the age of eighty-nine, having meditated for seventy years (one account says Dingyou year). Ma Daqing of Wenzhou dreamed that five hundred monks came to his house seeking lodging. The next day, five hundred Arhat statues passed by his door. Ma Daqing was amazed and lent his house to them. At that time, strange lights appeared, so he donated his residence to become a temple, named Luohan Temple (during the Xiangfu era of the imperial dynasty, it was granted the name Chongxin Temple, but people still called it Luohan Alley. This was the original name of the neighborhood, which was changed to Congshan during the Qing Dynasty, also because of the temple's name. See 'Yongning Bian'). Year Jihai. Chan Master Yuande of Yuantong initially studied with Chan Master Qingxi Jin of Xiangzhou. Later, during the reign of the Li family in Jiangnan, Chan Master Yuande concealed himself in Shanglan Temple in Nanchang. When Song Gong Qiqiu visited the scripture hall, the monks rushed to greet him, but Chan Master Yuande continued reading the scriptures as if nothing had happened. Song Gong stood beside him and watched, but Chan Master Yuande paid little attention. Song Gong asked, 'What scripture are you reading, venerable monk?' Chan Master Yuande held up the scripture for him to see. Song Gong was amazed and earnestly invited him to reside at the Shali Yougu, Shuangling, and other temples. Chan Master Yuande had nothing special to do, and he went or stayed as he pleased, simply sitting in silence. However, the disciples naturally formed rules. Throughout his life, he wore only a patched skirt, using a rope to thread through the pleats of the skirt, and at night he spread out the skirt to use as a blanket (Sangha treasure). Monk Daoyi of Shang Tianzhu Temple saw a light in the mountains one night and went to investigate, finding strange fragrant wood. He then commissioned craftsmen to carve a Guanyin (Avalokiteśvara) statue, which emitted white light, outshining the light of the candles at night and obscuring the sun during the day. After the statue was completed, miraculous events became even more frequent. In the year Wushen of Qianyou, a monk named Congxun said, 'I obtained an ancient Buddha relic while traveling in Luoyang and have treasured it for a long time. Now I wish to place it in the Bodhisattva statue.'

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毫相中。可以助其神。翊師從之。至今舍利或現頂冠肉髻間(觀音文)。庚子(五) (四) (二) (三) (十三)

閩王曦度民為僧萬一千人(通鑑)○廬州佛手巖行因禪師。自鹿門真得法。尋抵廬山佛手巖下。有石窟可三丈餘。師宴處其中。江南李主。三召不起。堅請就棲賢開堂。不逾月。潛歸巖室。后示微疾。謂侍僧曰。日午吾去矣。及期。下床行數步。屹然立化。李主備香薪。茶毗建塔(五燈)。辛丑(六) (吳越)(文穆王元瓘薨) (五) (三) (四) (十四)

閩王于城南西阜。建石塔七層。功未半而光發如蓋者三夕。既成而光耀際天者又三夕。王慰幸。遂額曰凈光。而於其下。建僧宇焉(長樂集)。壬寅(七) (吳越)(忠獻王弘佐) (六) (五) (漢)(殤帝玢光天元)

天臺韶國師。初參龍牙遁禪師。疏山矮師叔。見知識五十四人。刮磨搜剝。窮極隱秘。不知端倪。心志俱疲。至曹山。但隨眾而已。有僧問法眼曰。十二時中。如何得頓息萬緣去。眼曰。空與汝為緣耶。色與汝為緣耶。言空為緣。則空本無緣。言色為緣。則色心不二。日用果何物為汝緣乎。韶聞悚然異之。又有問。如何是曹溪一滴水。眼曰。是曹溪一滴水。韶聞乃

【現代漢語翻譯】 毫相中，可以助益其神性。翊師遵從他的教誨。至今，舍利有時會顯現在頂冠和肉髻之間（觀音文）。庚子年。

閩王曦（閩王曦）度化百姓出家為僧，人數達一萬一千人（《通鑑》）。廬州佛手巖的行因禪師，從鹿門真處得法。之後到達廬山佛手巖下，那裡有一個石窟，大約三丈多深。禪師安居其中。江南李主多次召請他，他都不應允，後來勉強答應在棲賢寺開堂說法，但不到一個月，就悄悄回到巖室。後來略微示現疾病，告訴侍者說：『中午我就要走了。』到了那天，他從床上下來走了幾步，就屹立而化。李主準備了香薪，荼毗后建塔（《五燈會元》）。辛丑年。

閩王在城南西阜，建造七層石塔。工程尚未完成一半，就發出像傘蓋一樣的光芒，持續了三個晚上。建成之後，光芒照耀天空，又持續了三個晚上。閩王感到欣慰和慶幸，於是題額為『凈光』，並在塔下建造了寺廟（《長樂集》）。壬寅年。

天臺韶國師，最初參訪龍牙遁禪師、疏山矮師叔，拜見了五十四位善知識，經歷了各種磨練和搜尋，窮盡了隱秘之處，但仍然不知頭緒，心力交瘁。到達曹山後，只是隨眾修行。有僧人問法眼禪師：『十二時中，如何才能頓然止息一切雜念？』法眼禪師說：『空與你結緣了嗎？色與你結緣了嗎？』如果說是空結緣，那麼空本來就沒有緣；如果說是色結緣，那麼色和心是不二的。日常生活中到底什麼東西與你結緣呢？』韶國師聽了，感到震驚和不同尋常。又有僧人問：『什麼是曹溪一滴水？』法眼禪師說：『就是曹溪一滴水。』韶國師聽了，於是...

【English Translation】 In the mark of hair whorl (Uṣṇīṣa), it can aid its divinity. Master Yi followed his teachings. Even now, Śarīra (relics) sometimes appear between the crown and the Uṣṇīṣa (fleshly protuberance on the crown of the head) (Guanyin text). Year Gengzi.

King Xi of Min (King Xi of Min) ordained eleven thousand people as monks (Comprehensive Mirror for Aid in Government). Chan Master Xingyin of Foshou Rock in Luzhou, obtained the Dharma from Zhen of Lument. He then arrived at the foot of Foshou Rock in Mount Lu, where there was a stone cave more than thirty feet deep. The master resided there. Li Houzhu (Ruler Li of Jiangnan) summoned him many times, but he did not comply. Later, he reluctantly agreed to open a Dharma hall at Qixian Temple, but in less than a month, he secretly returned to the rock cave. Later, he showed a slight illness and told his attendant monks: 'I will leave at noon.' On that day, he got out of bed and took a few steps, then stood upright and passed away. Ruler Li prepared fragrant firewood, cremated him, and built a pagoda (Five Lamps Meeting the Source). Year Xinchou.

The King of Min built a seven-story stone pagoda in Xifu, south of the city. Before the project was even half finished, light emanated like a canopy for three nights. After it was completed, the light shone to the sky for another three nights. The King was pleased and fortunate, so he named it 'Pure Light' and built a temple beneath it (Chang Le Ji). Year Renyin.

National Teacher Shao of Tiantai, initially visited Chan Master Longya Dun, and Uncle-Master Shu Shan Ai, and met fifty-four good advisors, experiencing various trials and searches, exhausting the hidden secrets, but still without a clue, his mind and strength were exhausted. After arriving at Caoshan, he simply followed the crowd in practice. A monk asked Chan Master Fayan: 'Within the twelve periods of the day, how can one suddenly stop all distractions?' Chan Master Fayan said: 'Does emptiness form a connection with you? Does form form a connection with you?' If it is said that emptiness forms a connection, then emptiness originally has no connection; if it is said that form forms a connection, then form and mind are non-dual. In daily life, what exactly forms a connection with you?' National Teacher Shao, upon hearing this, felt shocked and unusual. Another monk asked: 'What is a drop of water from Caoxi?' Chan Master Fayan said: 'It is a drop of water from Caoxi.' National Teacher Shao, upon hearing this, then...

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大悟。平生疑滯。渙若冰釋。感涕沾衣。眼曰。汝當大宏吾宗。行矣無自滯。於是游天臺。觀智者遺蹤。如故居。眷然有終焉之心。癸卯(晉齊王)(重貴)(八) (唐)(元宗景保大元) (閩)(福恭懿王延政天德元) (漢)(中宗成乾和元)

法眼禪師。因江南李主。請入內庭。見牡丹花。主索師詩。師乃頌云。擁毳對芳叢。由來迥不同。發從今日白。花是去年紅。艷異隨朝露。馨香逐晚風。何須待零落。然後始知空。王頓悟其意。甲辰(開運元) (二) (二) (七) (二)

江南上元縣。一民暴死。三日復甦云。至一殿庭。忽見先主樏械甚嚴。民驚問曰。主何至此。曰吾為宋齊丘所誤。殺和州降者千餘人。冤訴囚此。汝既得還。仗汝歸語嗣君。凡寺觀鳴鐘。當延之吾受苦。唯聞鐘則暫休。或能為造一鐘尤善。吾在位。嘗與于闐國交聘。遺吾一玉天王像。吾嘗置於髻。後藏于瓦棺寺佛左膝。人無知者。汝以此事為驗。民既還家。遂乞見主。具白之。主親詣瓦棺。剖佛膝得之。感泣遂立造一鐘于清涼寺。鐫其上云。薦烈祖孝高皇帝。脫幽出厄。以玉像建塔。葬于蔣山(出法苑)○劉煦授司空平章事。撰舊唐史。佛祖異跡並載之(至本朝歐陽公撰唐書。始皆刪去)。乙

【現代漢語翻譯】 現代漢語譯本 大悟。平生所有的疑惑和阻礙，都像冰雪消融一般。感動得眼淚沾濕了衣服。法眼禪師說：『你應當大力弘揚我的宗派，行動起來不要自我停滯。』於是前往天臺山，瞻仰智者大師的遺蹟，如同回到故居一樣，產生了在此終老的想法。癸卯年（晉齊王重貴八年）（唐元宗景保大元年）（閩福恭懿王延政天德元年）（漢中宗成乾和元年）。 法眼禪師因為江南李後主的邀請，進入內庭。看到牡丹花，李後主向禪師索詩。禪師於是作詩道：『身披裘衣面對盛開的芳叢，自來就與衆不同。我的頭髮從今日開始變白，花朵卻是去年的紅色。嬌艷的姿態隨著朝露消逝，馨香的氣味伴著晚風飄散。何須等到凋零飄落，然後才知曉一切皆空。』李後主頓時領悟了其中的含義。甲辰年（開運元年）。 江南上元縣，有一個百姓突然暴死。三天後又甦醒過來說，他到了一個殿庭，忽然看見先主（李昪）帶著沉重的刑具，非常嚴厲。百姓驚恐地問道：『主上為何會到這裡？』先主說：『我被宋齊丘所迷惑，殺害了和州投降的一千多人，他們冤魂在此控訴，我被囚禁在這裡。你既然能夠還陽，就拜託你回去告訴嗣君（李璟），凡是寺廟道觀鳴鐘的時候，都要延請僧人為我誦經，我才能暫時停止受苦。如果能夠為我建造一口鐘就更好了。我在位的時候，曾經與于闐國（古代西域國名）通婚，他們送給我一尊玉質的天王像，我曾經把它藏在髮髻里，後來藏在瓦棺寺佛像的左膝里，沒有人知道這件事。你用這件事來驗證。』百姓回家后，就請求見李後主，把這件事詳細地告訴了他。李後主親自前往瓦棺寺，剖開佛像的膝蓋，果然得到了玉像。他感動得流下了眼淚，於是立即在清涼寺建造了一口鐘，在鐘上刻字說：『薦烈祖孝高皇帝（李昪），脫離幽冥之苦。』又用玉像建造了一座塔，埋葬在蔣山（鐘山）(出自《法苑珠林》)。劉煦被授予司空平章事，撰寫《舊唐史》，把佛祖的奇異事蹟都記載在其中（到了本朝歐陽修撰寫《唐書》，才全部刪去）。乙

【English Translation】 English version He attained great enlightenment. All the doubts and hindrances of his life vanished like melting ice. He was so moved that tears soaked his clothes. Fayan (Dharma Eye) Zen master said, 'You should greatly promote my school, act and do not stagnate yourself.' Thereupon, he traveled to Mount Tiantai, to observe the traces of the Zhiyi (Wise One) master, as if returning to his old residence, and had the thought of ending his life here. Year Guimao (8th year of Chonggui of Jin Qi King) (1st year of Jingbao of Tang Yuanzong) (1st year of Tiande of Min Fu Gongyi King Yanzheng) (1st year of Qianhe of Han Zhongzong). Because of the invitation of Li Houzhu (the last ruler of Southern Tang), Fayan (Dharma Eye) Zen master entered the inner court. Seeing the peony flowers, Li Houzhu asked the master for a poem. The master then composed a poem saying: 'Wearing fur clothes facing the blooming flowers, it has always been different. My hair starts to turn white from today, but the flowers are red from last year. The gorgeous appearance fades with the morning dew, the fragrant scent follows the evening breeze. Why wait until they wither and fall, then to realize that everything is empty?' Li Houzhu immediately understood the meaning. Year Jiachen (1st year of Kaiyun). In Shangyuan County, Jiangnan, a commoner suddenly died violently. Three days later, he revived and said that he arrived at a palace hall, and suddenly saw the late ruler (Li Bian) wearing heavy shackles, very stern. The commoner asked in fear, 'Why is your majesty here?' The late ruler said, 'I was deceived by Song Qiqiu and killed more than a thousand surrendered people from Hezhou. Their wronged souls are suing here, and I am imprisoned here. Since you can return to life, please go back and tell the successor ruler (Li Jing) that whenever the temples and monasteries ring the bells, they should invite monks to chant scriptures for me, so that I can temporarily stop suffering. It would be even better if you could build a bell for me. When I was in power, I once had marriage relations with the Kingdom of Yutian (an ancient kingdom in the Western Regions), and they gave me a jade Heavenly King statue, which I used to hide in my hair bun, and later hid in the left knee of the Buddha statue in Waguan Temple, no one knows about this. Use this matter to verify.' After the commoner returned home, he requested to see Li Houzhu and told him about this in detail. Li Houzhu personally went to Waguan Temple, cut open the knee of the Buddha statue, and indeed found the jade statue. He was moved to tears, and immediately built a bell in Qingliang Temple, and inscribed on the bell: 'Dedicated to Emperor Xiaogao (Li Bian), the founding ancestor, to escape the suffering of the underworld.' He also built a pagoda with the jade statue and buried it in Jiangshan (Zhongshan) (from Fayuan Zhulin). Liu Xu was awarded the title of Sikong Pingzhangshi (Minister of Works and Co-Administrator of the Privy Council), and wrote the Old History of the Tang Dynasty, recording the miraculous deeds of the Buddha and patriarchs in it (until Ouyang Xiu of this dynasty wrote the History of the Tang Dynasty, they were all deleted).

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巳(二) (三) (閩)(天德三為唐滅) (八) (三)

□□興聖國師神晏示寂。師自閩王請住山。三十餘年。學徒雲集。閩王禮重。常詢法要。壽七十三○京兆永安善靜禪師。初參樂晉安禪師。尋歸鄉。節帥創永安禪苑。以居之。徒眾五百。明年囑累訖。右脅而化。壽八十九。謚凈悟大師。丙午(三) (四) (九) (四)

吉州禾山無殷禪師。初參九峰䖍。虔沒游廬陵。止禾山大智院。學者雲集。南唐後主聞其名。詔至金陵問法。久之命居楊州祥光院。懇辭歸山。以翠巖院。乃江西勝概。逐詔居之。時上藍院復虛其室。命師來往闡化。賜號澄源禪師(五燈)○明年正月。晉出帝為契丹所執。國亡。

後漢

劉氏。都汴(初即位太原后都大梁)。二主。共四年。丁未(漢高祖)(天福十二) (吳越)(忠獻王□佐卒) (楚)(文昭王希范) (南平)(文獻王) (唐)(元宗保大五) (蜀楚)(恭孝王廣政□) (漢)(中宗乾和五)

三月漢高祖即位。帝初名知遠。更名皓○七月清化全怤禪師。安然坐逝。壽六十六(一云。丙午年示寂。溈仰宗至此不嗣)○吳越忠懿王。留心釋教。嗣位之初。凡兩浙諸郡名山。聖蹟之處。皆賜金帛。建立

【現代漢語翻譯】 現代漢語譯本 巳(二) (三) (閩)(天德三年唐朝滅亡) (八) (三)

□□興聖國師神晏圓寂。神晏禪師應閩王之請住持山寺三十餘年，學徒雲集。閩王對他非常尊敬，經常請教佛法要義。享年七十三歲。京兆永安善靜禪師，最初參訪樂晉安禪師，之後返回家鄉。節度使建立永安禪苑，請他居住。徒眾有五百人。第二年囑咐完後事，右脅臥而圓寂，享年八十九歲，謚號凈悟大師。丙午(三) (四) (九) (四)

吉州禾山無殷禪師，最初參訪九峰䖍禪師。䖍禪師圓寂后，無殷禪師遊歷廬陵，住在禾山大智院，學者雲集。南唐後主聽說他的名聲，下詔請他到金陵詢問佛法。時間很久之後，後主命他居住在揚州祥光院，他懇切推辭，想返回山中。後主便將翠巖院給他，翠巖院是江西的名勝之地，於是無殷禪師奉詔居住在那裡。當時上藍院也空出了住室，後主命無殷禪師來往兩處弘揚佛法，賜號澄源禪師（《五燈會元》）。第二年正月，晉出帝被契丹俘虜，國家滅亡。

後漢

劉氏，都城在汴（最初在太原即位，後來都於大梁）。歷經二位君主，共四年。丁未(漢高祖)(天福十二年) (吳越)(忠獻王□佐卒) (楚)(文昭王希范) (南平)(文獻王) (唐)(元宗保大五年) (蜀楚)(恭孝王廣政□) (漢)(中宗乾和五年)

三月，漢高祖即位。漢高祖最初名叫知遠，後來改名為皓。七月，清化全怤禪師安然坐化，享年六十六歲（一說丙午年圓寂，溈仰宗到此便沒有後繼之人）。吳越忠懿王，留心佛法。繼位之初，凡是兩浙各郡的名山聖蹟之處，都賜予金帛，進行建立。

【English Translation】 English version 巳(二) (三) (閩)(The Tang Dynasty extinguished Min in the third year of Tiande) (八) (三)

□□ National Teacher Xingsheng, Shen Yan, passed away. Zen Master Shen Yan resided in the mountain temple for more than thirty years at the invitation of King Min, and disciples gathered like clouds. King Min respected him very much and often asked for the essentials of the Dharma. He lived to the age of seventy-three. Zen Master Shanjing of Yong'an in Jingzhao initially visited Zen Master Le Jin'an, and then returned to his hometown. The military governor established Yong'an Zen Monastery and invited him to reside there. He had five hundred disciples. The following year, after entrusting his affairs, he passed away lying on his right side, at the age of eighty-nine, and was posthumously named Great Master Jingwu. Bingwu (三) (四) (九) (四)

Zen Master Wuyin of Heshan in Jizhou initially visited Zen Master Qian of Jiufeng. After Zen Master Qian passed away, Zen Master Wuyin traveled to Luling and resided in Dazhi Monastery on Heshan Mountain, where scholars gathered. The Later Lord of Southern Tang heard of his reputation and issued an edict inviting him to Jinling to inquire about the Dharma. After a long time, the Later Lord ordered him to reside in Xiangguang Monastery in Yangzhou, but he earnestly declined, wanting to return to the mountains. The Later Lord then gave him Cuiyan Monastery, which was a famous scenic spot in Jiangxi, so Zen Master Wuyin obeyed the edict and resided there. At that time, Shanglan Monastery also had vacant rooms, and the Later Lord ordered Zen Master Wuyin to travel between the two places to propagate the Dharma, bestowing upon him the title of Zen Master Chengyuan (from the 'Wudeng Huiyuan'). In the first month of the following year, Emperor Chu of Jin was captured by the Khitans, and the country was destroyed.

Later Han

The Liu family, with the capital in Bian (initially enthroned in Taiyuan, later moved to Daliang). Ruled by two emperors for a total of four years. Dingwei (Emperor Gaozu of Han) (Tianfu 12th year) (Wuyue) (King Zhongxian □Zuo died) (Chu) (King Wenzhao Xifan) (Nanping) (King Wenxian) (Tang) (Yuanzong Baoda 5th year) (Shu Chu) (King Gongxiao Guangzheng □) (Han) (Zhongzong Qianhe 5th year)

In March, Emperor Gaozu of Han ascended the throne. Emperor Gaozu was initially named Zhiyuan, and later changed his name to Hao. In July, Zen Master Quanfu of Qinghua passed away peacefully in meditation, at the age of sixty-six (one account says he passed away in the year Bingwu, and the Weiyang School had no successors from this point). King Zhongyi of Wuyue, was mindful of Buddhism. At the beginning of his reign, he bestowed gold and silk to all the famous mountains and sacred sites in the prefectures of Liangzhe, for construction.

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伽藍香火。福州支提山。乃天冠菩薩道場。王施七寶。鑄天冠像一千身。仍創寺宇。宏麗甲於七閩(五燈)。戊申(乾祐元) (吳越)(忠懿王俶) (楚)(王希廣) (六) (十一) (六)

正月漢高祖崩。隱帝承祐立○雲門大師。法道大行。往來學徒。不下千人。廣主屢請入內問法。待以師禮。一日王問。云何是禪門。云大王有問山僧對。一日王齋眾僧次。問師曰。靈樹果子熟也未。師云。甚麼年得通道生。王曰熟也。師曰。切莫忘卻。王大悅。賜號匡真禪師。是年七月。王迎師至內問道。九月師辭還山○洞山初禪師。初參雲門。門問近離甚處。曰查渡。又問。夏在甚處。曰湖南報慈。又問。幾時離彼。曰八月二十五。曰放爾三頓棒。初惘然。良久又問。適來祇對無過。何蒙賜棒。門呵曰。飯袋子。江西湖南。便恁么去。初默悟其旨。曰他日正當于無人煙處。不畜一粒米。供養十方僧。即日辭去。北抵襄漢。至是眾請住洞山。易律為禪。學徒奔湊。己酉(隱帝乾祐二) (楚)(保融) (七) (十二) (七)

四月十日。雲門偃禪師以表辭廣主。垂戒學徒。端坐而逝。法嗣六十一人○風穴沼禪師。值寇依郢州牧。寇平。汝州宋太師施第為寶坊。號新寺。迎師居之。法席冠天

【現代漢語翻譯】 現代漢語譯本：伽藍香火鼎盛的福州支提山，是天冠菩薩（Buddhadeva Bodhisattva）的道場。吳越國王（錢俶）佈施七寶，鑄造了一千尊天冠菩薩像，並建立寺宇，其宏偉壯麗在福建一帶堪稱第一（出自《五燈會元》）。戊申年（乾祐元年），吳越忠懿王錢俶，楚王王希廣。

正月，後漢高祖劉知遠駕崩，隱帝劉承祐繼位。雲門文偃大師的佛法教化非常興盛，前來學習的僧人絡繹不絕，不下千人。廣州的統治者（劉龑）多次邀請他入宮說法，以對待老師的禮節相待。一天，國王問：『如何是禪門？』雲門文偃回答說：『大王您有所問，山僧我便有所答。』一天，國王齋僧，問雲門文偃禪師：『靈樹的果子熟了嗎？』雲門文偃說：『哪一年您才相信它是自己生長的呢？』國王說：『熟了。』雲門文偃說：『千萬不要忘記。』國王非常高興，賜予他『匡真禪師』的稱號。這年七月，國王迎接雲門文偃禪師入宮問道。九月，雲門文偃禪師辭別國王返回山中。洞山守初禪師，最初參訪雲門文偃。雲門文偃問他：『你最近從哪裡來？』洞山守初回答說：『查渡。』又問：『夏天在哪裡？』回答說：『湖南報慈。』又問：『什麼時候離開那裡的？』回答說：『八月二十五。』雲門文偃說：『該打你三棒。』洞山守初感到茫然。過了很久，又問：『我剛才的回答並沒有什麼過錯，為什麼您要打我？』雲門文偃呵斥道：『飯袋子！從江西到湖南，就這麼過去了？』洞山守初默然領悟了他的旨意，說：『將來我應當在無人煙的地方，不儲存一粒米，來供養十方僧眾。』當天就辭別雲門文偃離去，向北到達襄漢一帶，這時大眾邀請他住在洞山。他將律宗改為禪宗，前來學習的人蜂擁而至。己酉年（隱帝乾祐二年），楚王保融。

四月十日，雲門文偃禪師上表辭別廣州的統治者，告誡弟子們，然後端坐而逝。他的法嗣有六十一人。風穴延沼禪師，遇到戰亂，依附郢州牧。戰亂平定后，汝州宋太師捐出自己的府邸作為寶坊，命名為新寺，迎接風穴延沼禪師居住。他的佛法席位在天下稱冠。

【English Translation】 English version: The Zhiti Mountain in Fuzhou, with its flourishing Buddhist activities, is the Bodhimanda (place of enlightenment) of Buddhadeva Bodhisattva (Tianguan Pusa). King Qian Chu (King Zhongyi of Wuyue) donated seven treasures to cast one thousand statues of Buddhadeva Bodhisattva and built a temple, whose magnificence was unparalleled in the Fujian area (from 'Wudeng Huiyuan'). In the year of Wushen (the first year of Qianyou), Qian Chu, the King Zhongyi of Wuyue, and Wang Xiguang, the King of Chu.

In the first month, Emperor Gaozu (Liu Zhiyuan) of the Later Han Dynasty passed away, and Emperor Yin (Liu Chengyou) ascended the throne. The Dharma teachings of Zen Master Yunmen Wenyan flourished greatly, with a constant stream of monks coming to study, numbering no less than a thousand. The ruler of Guangzhou (Liu Yan) repeatedly invited him to the palace to expound the Dharma, treating him with the respect due to a teacher. One day, the king asked: 'What is the gate of Zen?' Yunmen Wenyan replied: 'When Your Majesty asks, this mountain monk will answer.' One day, the king offered a vegetarian feast to the monks and asked Zen Master Yunmen Wenyan: 'Are the fruits of the Ling tree ripe yet?' Yunmen Wenyan said: 'In what year did you believe that it grew on its own?' The king said: 'They are ripe.' Yunmen Wenyan said: 'Be sure not to forget.' The king was very pleased and bestowed upon him the title of 'Zen Master Kuangzhen'. In the seventh month of this year, the king welcomed Zen Master Yunmen Wenyan to the palace to inquire about the Dharma. In the ninth month, Zen Master Yunmen Wenyan bid farewell to the king and returned to the mountain. Zen Master Dongshan Shouchu initially visited Yunmen Wenyan. Yunmen Wenyan asked him: 'Where have you come from recently?' Dongshan Shouchu replied: 'Chadu.' He asked again: 'Where were you during the summer?' He replied: 'Bao Ci Temple in Hunan.' He asked again: 'When did you leave there?' He replied: 'The twenty-fifth day of the eighth month.' Yunmen Wenyan said: 'You deserve three blows of the staff.' Dongshan Shouchu felt bewildered. After a long while, he asked again: 'My answer just now was without fault, why did you bestow blows upon me?' Yunmen Wenyan scolded: 'Rice bag! From Jiangxi to Hunan, you just passed through like that?' Dongshan Shouchu silently understood his meaning and said: 'In the future, I shall be in a place without human habitation, not storing a single grain of rice, to support the monks of the ten directions.' On the same day, he bid farewell to Yunmen Wenyan and left, heading north to the Xianghan area. At this time, the masses invited him to reside at Dongshan. He changed the Vinaya school to the Zen school, and those who came to study flocked to him. In the year of Jiyou (the second year of Qianyou under Emperor Yin), Bao Rong, the King of Chu.

On the tenth day of the fourth month, Zen Master Yunmen Wenyan submitted a memorial to bid farewell to the ruler of Guangzhou, admonished his disciples, and then passed away while sitting in meditation. He had sixty-one Dharma heirs. Zen Master Fengxue Yanzhao encountered war and relied on the governor of Yingzhou. After the war was quelled, Grand Tutor Song of Ruzhou donated his mansion as a precious monastery, naming it the New Temple, and welcomed Zen Master Fengxue Yanzhao to reside there. His Dharma seat was the best in the world.

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下。學者自遠而至(偽周廣順元年賜寺名廣慧)○韶國師初寓止白沙時。吳越忠懿王。以國子刺臺州。雅聞韶名。遣使迎之。申弟子之禮。日夕問道。韶曰。他日當爲霸主。無忘佛恩。至是王嗣國位。創寺。遣使迎師。至尊事之。以為國師。師所說法。簡而要。掃去枝葉。故人皆易悟。庚戌(三年)(帝遇弒漢國除) (楚)(恭孝王希萼) (八) (十三) (八)

吳越錢王。命杭州報恩寺慧明大師。入府問法。命住資崇院。開堂說法。時有天龍禪師等問道。師應機垂答。詞旨的切。王大悅。密契其道。命師居之。即賜圓通普照大師(聯芳)○廬山化城寺。昔正覺大師宴處。有悟海大師。來革前基。架雲梯險。剪石飛泉。一紀而成功焉(盧山記)。

後周

郭氏。都汴。三主。十年。辛亥(周太祖廣順元) (北漢)(劉旻乾祐四) (吳)(越)(楚王)(希崇) (楚) (唐保大九) (蜀十四) (南漢九)

正月周太祖即位○吳越錢王。命永明道潛禪師入府。授菩薩戒。賜號定慧慈化禪師。一日潛欲請塔下羅漢銅像。過新寺供養。王曰善矣。昨夜夢十六尊者乞隨師入寺。何昭應之若是。于師號加應真二字。留潛于府問道。兩月還山。壬子(二) (五) (劉言

【現代漢語翻譯】 下。學者從遠方而來（偽周廣順元年賜寺名廣慧）。韶國師最初住在白沙時，吳越忠懿王擔任國子，被派遣到臺州。他早就聽說過韶的名聲，於是派遣使者迎接他，行弟子之禮，早晚向他請教。韶說：『將來您會成為霸主，不要忘記佛恩。』到這時，忠懿王繼承了王位，建立寺廟，派遣使者迎接國師，以非常尊敬的態度對待他，尊為國師。國師所說的佛法，簡明扼要，掃除枝節，所以人們都容易領悟。庚戌（三年）（皇帝遇弒，漢國被除）(楚)(恭孝王希萼)(八)(十三)(八) 吳越錢王，命令杭州報恩寺的慧明大師進入王府問法，命令他住在資崇院，開堂說法。當時有天龍禪師等人問道，慧明大師隨機應答，言辭旨意明確貼切。錢王非常高興，與他的佛法心意相合，命令慧明大師住在那裡，並賜號圓通普照大師。(聯芳)廬山化城寺，過去是正覺大師宴居的地方，有悟海大師來革新以前的基礎，架設雲梯，開鑿石頭，引來飛泉，用了一紀的時間才成功。(廬山記) 後周 郭氏，都城在汴梁。經歷了三位君主，共十年。辛亥（周太祖廣順元年）(北漢)(劉旻乾祐四)(吳)(越)(楚王)(希崇)(楚)(唐保大九)(蜀十四)(南漢九) 正月，周太祖即位。吳越錢王，命令永明道潛禪師進入王府，授予菩薩戒，賜號定慧慈化禪師。有一天，道潛禪師想要請塔下的羅漢銅像，到新的寺廟供養。錢王說：『好啊。』昨天晚上夢見十六尊者請求跟隨禪師進入寺廟。這昭示的應驗是如此啊。』於是在禪師的稱號上加上『應真』二字。讓道潛禪師留在王府問道，兩個月后返回山中。壬子（二）(五)(劉言)

【English Translation】 Down. Scholars came from afar (in the first year of Guangshun of the pseudo-Zhou dynasty, the temple was granted the name Guanghui). When National Teacher Shao first resided in Baisha, King Zhongyi of Wuyue, serving as a state scholar, was dispatched to Taizhou. Having long heard of Shao's reputation, he sent envoys to welcome him, observing the etiquette of a disciple, seeking his teachings day and night. Shao said, 'In the future, you will become a hegemon; do not forget the Buddha's grace.' When the king succeeded to the throne, he founded a temple and sent envoys to welcome the National Teacher, treating him with utmost respect, honoring him as the National Teacher. The Dharma taught by the National Teacher was concise and essential, sweeping away the branches and leaves, so people could easily understand. Gengxu (3rd year) (The emperor was assassinated, and the Han state was eliminated) (Chu) (King Gongxiao Xi'e) (8) (13) (8). King Qian of Wuyue ordered Great Master Huiming of Bao'en Temple in Hangzhou to enter the palace to inquire about the Dharma, ordering him to reside in Zichong Courtyard and open a Dharma hall to preach. At that time, Chan Master Tianlong and others asked questions, and Great Master Huiming responded according to the situation, with clear and precise words. The King was very pleased, his mind in harmony with the Dharma, and ordered Great Master Huiming to reside there, bestowing upon him the title 'Great Master Yuantong Puzhao' (Lianfang). Huacheng Temple on Mount Lu was formerly the place where Great Master Zhengjue resided. Great Master Wuhai came to reform the former foundation, erecting dangerous cloud ladders, cutting stones, and diverting flying springs, succeeding after a cycle of twelve years (Records of Mount Lu). Later Zhou Dynasty The Guo family, with the capital in Bianliang, went through three rulers, totaling ten years. Xinhai (1st year of Guangshun of Emperor Taizu of Zhou) (Northern Han) (Liu Min Qianyou 4) (Wu) (Yue) (King of Chu) (Xichong) (Chu) (Tang Baoda 9) (Shu 14) (Southern Han 9) In the first month, Emperor Taizu of Zhou ascended the throne. King Qian of Wuyue ordered Chan Master Yongming Daoqian to enter the palace, bestowing upon him the Bodhisattva precepts and granting him the title 'Chan Master Dinghui Cihua'. One day, Daoqian wanted to request the bronze statues of the Arhats under the pagoda to be enshrined in the new temple. The King said, 'Excellent. Last night, I dreamed of the sixteen Venerables requesting to follow the Master into the temple. How manifest is this response!' Therefore, he added the two characters 'Yingzhen' (Responding to Truth) to the Master's title. He kept Daoqian in the palace to inquire about the Dharma, and after two months, he returned to the mountain. Renzi (2) (5) (Liu Yan)

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) (十) (十五) (十)

南院慧颙禪師示寂○智覺延壽禪師。初為華亭鎮將。因見漁船萬尾。戢戢惻然。以錢易之放于江。乃棄家。投師剃髮。自受具。衣不繒纊。食無重味。持頭陀行。嘗習定天臺天柱峰之下。有烏巢衣褶中。時韶國師眼目世間。北面而師事之。韶曰。汝與元師有緣。他日大作佛事。惜吾不及見耳。師既得旨。初說法于雪竇山。癸丑(三) (六) (玉逵) (十一) (十六) (十一)

韶國師。因吳越僧義寂曰。智者之教。年祀寖遠。必多散失。唯新羅國有善本。愿藉禪師慈力致之。使再開東土人天眼目。於是師以聞忠懿王。王乃遣使航海。傳寫以還。迨今聖教具備者。皆忠懿王與韶國師之力。而韶適與智者同入。疑其後身也。甲寅(顯德元)(太祖崩世宗立) (七) (十二) (十七) (十二)

正月南唐節度憑延巳。撰開先院碑。略曰。皇上詔以廬山書堂舊基為寺。延巳肆覲于京。上于便殿語事次。因曰。廬山書堂已為寺矣。朕聞古先哲王握圖御宇。唯德是務。與善同歸。久于其道。天下化成。恒沙如來出世濟俗。依空說性。性外無空。信則修崇。悟則解脫。使人趍清凈之域。息貪兢之心。民用以淳。理又何遠。是則菩提之教。與

【現代漢語翻譯】 現代漢語譯本： （十）（十五）（十）

南院慧颙（Huiyong）禪師圓寂。智覺延壽（Zhiyue Yanshou）禪師，最初是華亭鎮的將領。因為看見漁船上的上萬條魚，密密麻麻地感到惻隱，用錢買下放生到江里，於是捨棄家庭，投師剃度。自己受具足戒，穿的衣服沒有絲綿，吃的食物沒有精美的味道，奉行頭陀苦行。曾經在天臺山天柱峰下習禪定，有鳥在衣服的褶皺中築巢。當時韶國師（Shaoguo Guoshi）眼光洞察世間，向北面拜他為師。韶國師說：『你與元師有緣分，將來會大做佛事，可惜我來不及看到了。』延壽禪師既然領悟了旨意，最初在雪竇山說法。癸丑年（三）（六）（玉逵）（十一）（十六）（十一）

韶國師，因為吳越僧人義寂（Yiji）說：『智者大師（Zhishe Dashi）的教法，年代久遠，必定有很多散失。只有新羅國有好的版本，希望憑藉禪師的慈悲力量取得它，使它再次開啟東土人天的眼目。』於是韶國師把這件事稟告了忠懿王（Zhongyi Wang）。忠懿王就派遣使者航海，抄寫回來。到現在聖教完備，都是忠懿王與韶國師的力量。而韶國師恰好與智者大師同一天圓寂，人們懷疑他是智者大師的後身。甲寅年（顯德元年）（太祖崩世宗立）（七）（十二）（十七）（十二）

正月，南唐節度使憑延巳（Ping YanSi），撰寫開先院碑，大略是說：皇上詔令把廬山書堂的舊址改為寺廟。憑延巳在京城朝見，皇上在便殿談論事情時，說到：『廬山書堂已經改為寺廟了。朕聽說古代賢明的君王掌握天下，治理國家，唯獨以德為務，與善良的人同歸于善道，長久地遵循這個道理，天下就能被教化成功。像恒河沙一樣多的如來出世救濟世俗，依據空性來說明本性，本性之外沒有空性。相信就修行，領悟就解脫，使人走向清凈的境界，止息貪婪競爭的心，百姓因此變得淳樸，道理又有什麼遙遠呢？』這就是菩提的教義，與

【English Translation】 English version: (10) (15) (10)

Chan Master Huiyong (Huiyong) of Nanyuan passed away. Chan Master Zhiyue Yanshou (Zhiyue Yanshou) was initially a general in Huating. Upon seeing tens of thousands of fish on fishing boats, he felt compassion and bought them with money to release them into the river. He then abandoned his home and became a monk under a teacher. He received the full precepts himself, wore clothes without silk floss, and ate food without rich flavors, practicing the ascetic practices of a 'dhuta' (head-shaking) monk. He once practiced meditation under Tianzhu Peak on Mount Tiantai, where birds nested in the folds of his robes. At that time, National Teacher Shao (Shaoguo Guoshi) had insight into the world and revered him as a teacher, facing north. National Teacher Shao said, 'You have a connection with Master Yuan, and you will accomplish great Buddhist deeds in the future. It is a pity that I will not live to see it.' Since Chan Master Yanshou understood the meaning, he first taught the Dharma at Xuedou Mountain. Year Gui Chou (3) (6) (Yu Kui) (11) (16) (11)

National Teacher Shao, because the Wu-Yue monk Yiji (Yiji) said, 'The teachings of Great Master Zhi Zhe (Zhishe Dashi), over the years, must have been scattered and lost. Only Silla has good versions. I hope to obtain them through the compassionate power of the Chan Master, so that they can once again open the eyes of humans and devas in the Eastern Land.' Thereupon, the National Teacher Shao reported this matter to King Zhongyi (Zhongyi Wang). King Zhongyi then sent envoys to sail the sea and transcribe them. The completeness of the sacred teachings today is due to the efforts of King Zhongyi and National Teacher Shao. And National Teacher Shao happened to pass away on the same day as Great Master Zhi Zhe, so people suspected that he was the reincarnation of Great Master Zhi Zhe. Year Jia Yin (First Year of Xiande) (Emperor Taizu died, Emperor Shizong ascended the throne) (7) (12) (17) (12)

In the first month, Ping YanSi (Ping YanSi), the Jiedushi of the Southern Tang, wrote the inscription for the Kaixian Monastery, roughly saying: 'The Emperor decreed that the old site of the Lushan Study Hall be changed into a monastery. Ping YanSi had an audience in the capital. When the Emperor was discussing matters in the side hall, he said, 'The Lushan Study Hall has already been changed into a monastery. I have heard that the wise kings of ancient times grasped the world and governed the country, only taking virtue as their duty, returning to goodness with good people, and following this principle for a long time, the world can be successfully taught. As many Tathagatas as there are sands in the Ganges River appear in the world to save the world, explaining the nature according to emptiness, and there is no emptiness outside of nature. Believing, one cultivates; understanding, one is liberated, causing people to move towards the realm of purity, stopping the heart of greed and competition, and the people therefore become simple and honest. What reason is there to be distant?' This is the teaching of Bodhi, and

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政通焉。朕今興建伽藍。以居禪眾。示人至理。亦助化之端也。延巳奏以寺已成功足。使迷者得於陸之漸。達者登不二之門。非聖人用心。其孰能與於此乎。云云(廬山記)○杭州龍興宗靖禪師。初參雪峰得旨。錢王命居龍興。有眾千餘。王屢延入府。署六通大師。是年十二月示滅。壽八十四。乙卯(周世宗顯德二) (北漢)(孝和□□乾祐八) (十三) (十八) (十三)

二月世宗詔。並省天下無額寺院。凡三千餘所○九月敕立監鑄錢。非縣官法物軍器。及寺觀鐘磬鈴鐸之類聽留。外自余民間銅器佛像。悉令輸官。給其直上謂侍臣曰。卿輩勿以毀佛為疑。且佛以身世為妄。而以利人為急。使其真身尚在。茍利於世。尚欲割截佈施。況此銅像若朕身。可以濟民。亦非所惜也。由是群臣不敢言(通鑑)○時鎮州大悲觀音銅像極靈。州之士民。愿以錢代。制不許。方毀其背。群力皆墮腕而死。遂停其半。后未四年。世宗發疽于背而崩。我宋　太祖　太宗皇帝。目擊其實跡。由是益堅欽信。故受命之初。復興天下佛寺(歐陽外傳)○時有沙門法敏。苦諫不納。乃為之著顯驗論(北山錄)○詔郡國。歲造僧帳。凡死亡還俗者。以時闕落之。僧帳自此而始(統紀)。丙辰(三) (九) (周行逢)

【現代漢語翻譯】 政通啊。朕現在興建伽藍（寺廟），用來安置禪宗僧眾，向人們展示最高的道理，也是輔助教化的開端。延巳上奏說寺廟已經成功建成，足以使迷惑的人在陸地上逐漸覺悟，使通達的人登上不二法門（直達真理的門徑）。如果不是聖人的用心，誰能夠參與到這件事中來呢。云云（出自《廬山記》）○杭州龍興宗靖禪師，最初參拜雪峰禪師而領悟佛法真諦。錢王命令他住在龍興寺。有僧眾一千多人。錢王多次邀請他入府，授予『六通大師』的稱號。這年十二月圓寂，享年八十四歲。乙卯年（周世宗顯德二年）(北漢)(孝和□□乾祐八年) 二月，周世宗下詔，合併、裁減天下沒有正式名額的寺院，總共有三千多所。○九月，下令設立機構鑄造錢幣。除了縣衙的公用物品、兵器以及寺廟觀宇的鐘磬鈴鐸等允許保留外，其餘民間的銅器佛像，全部上交官府，並給予相應的補償。皇上對侍臣說：『你們不要因為毀壞佛像而感到疑惑。佛以自身和身外之物為虛妄，而以利益人為當務之急。如果他的真身還在，只要對世人有利，尚且願意割捨佈施，何況這些銅像呢？如果朕的身體可以用來救濟百姓，也是不會吝惜的。』因此群臣不敢再說什麼。（出自《通鑑》）○當時鎮州大悲觀音銅像非常靈驗，鎮州的百姓願意用錢來代替（毀像），但皇帝的命令不允許。當毀壞佛像背部時，參與的人都手腕斷裂而死。於是停止了毀壞一半的佛像。後來不到四年，周世宗背上生疽瘡而駕崩。我宋太祖、太宗皇帝親眼目睹了這件事，因此更加堅定了欽佩和信仰。所以在接受天命之初，就恢復了天下佛寺。（出自《歐陽外傳》）○當時有沙門（出家人）法敏，極力勸諫周世宗不要毀佛，但未被採納，於是他寫了《顯驗論》。（出自《北山錄》）○下詔給各郡國，每年造僧人名冊，凡是死亡或還俗的僧人，要及時從名冊上刪除。僧人名冊從此開始。（出自《統紀》）。丙辰年

【English Translation】 Zheng Tong (name of a person) said. I am now building Garan (monastery), to house the Chan (Zen) monks, to show people the ultimate truth, and also to assist in the cause of enlightenment. Yan Si reported that the temple has been successfully built, enough to allow the confused to gradually awaken on land, and the enlightened to enter the gate of non-duality (the path to direct truth). If it were not for the intention of a sage, who could participate in this? So on and so forth (from 'Lushan Ji' (Records of Mount Lu)) ○ Chan Master Zongjing of Longxing Temple in Hangzhou, initially attained enlightenment after visiting Xuefeng (a Chan master). King Qian ordered him to reside in Longxing Temple. There were more than a thousand monks. The King repeatedly invited him into the palace, and bestowed upon him the title of 'Great Master of Six Supernatural Powers'. He passed away in the twelfth month of this year, at the age of eighty-four. Yi Mao Year (Second Year of Xiande of Emperor Shizong of Zhou) (Northern Han) (Xiaohe □□ Qianyou Eighth Year) In the second month, Emperor Shizong of Zhou issued an edict to merge and reduce the number of temples without official quotas throughout the country, totaling more than three thousand. ○ In September, an edict was issued to establish an agency to mint coins. Except for the public goods of the county government, weapons, and the bells and chimes of temples and monasteries, which were allowed to be retained, all other folk copper wares and Buddha statues were to be handed over to the government, and corresponding compensation was given. The Emperor said to his attendants: 'Do not be doubtful because of destroying Buddha statues. The Buddha considers his own body and worldly possessions as illusions, and takes benefiting people as the most urgent matter. If his true body were still here, as long as it benefited the world, he would still be willing to cut it up and give it away, let alone these bronze statues? If my body can be used to relieve the people, I would not be stingy either.' Therefore, the ministers dared not say anything more. (From 'Tongjian' (Comprehensive Mirror for Aid in Government)) ○ At that time, the bronze statue of Great Compassion Guanyin (Avalokiteśvara) in Zhenzhou was extremely efficacious. The people of Zhenzhou were willing to use money to replace (the destruction of the statue), but the Emperor's order did not allow it. When destroying the back of the Buddha statue, the wrists of those involved all broke and they died. So they stopped destroying half of the Buddha statue. Later, in less than four years, Emperor Shizong developed carbuncles on his back and died. Our Song Taizu (Emperor Taizu of Song), Taizong (Emperor Taizong of Song) Emperors witnessed this incident, and therefore strengthened their admiration and faith. Therefore, at the beginning of receiving the mandate of heaven, they restored the temples of the world. (From 'Ouyang Waizhuan' (Unofficial Biography of Ouyang)) ○ At that time, there was a Shramana (Buddhist monk) named Famin, who earnestly advised Emperor Shizong not to destroy the Buddha, but was not adopted, so he wrote 'Xianyan Lun' (Treatise on Manifest Evidence). (From 'Beishan Lu' (Records of North Mountain)) ○ An edict was issued to the prefectures and states to create a register of monks every year, and those who died or returned to secular life should be removed from the register in time. The register of monks began from this time. (From 'Tongji' (Comprehensive Records)). Bingchen Year

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(十四) (十九) (十四)

重云暉禪師。住山四十餘年。節度使王彥超。微時嘗從暉游。欲為沙門。暉曰。汝世緣深。當爲我家垣墻。彥超後果鎮永興。申弟子之禮。是年夏。詣永興。與彥超別。囑以護法。超泣曰。公遂忍棄弟子乎。暉笑曰。借千年。亦一別耳。七月二十四日。書偈曰。我有一間舍。父母為修蓋。往來八十年。近來覺損壞。早擬移別處。事涉有憎愛。待他摧毀時。彼此無妨礙。乃跏趺而化。壽八十四。丁巳(四) (北漢天會元) (十五) (二十) (十五)

清涼法眼文益禪師。自住清涼。朝夕開法。諸方叢林。咸仰風化。致異域有慕其法者。涉遠而至。師調機順物。斥滯磨昏。應病與藥。隨根悟入者。不可勝紀。是年(僧寶傳云五年戊午)七月示寂江南。李主駕至。慰問甚勤。閏月望。沐浴辭眾趺坐而逝。停龕三七。顏貌如生。壽七十四。臘五十四。公卿李建勛而下素服。奉全身建塔。謚大法眼禪師。後重謚大智藏大導師。戊午(五) (二) (唐交泰元) (二十一) (南漢)(鋹天寶元)

金陵報恩院清護禪師。初于鼓山國師言下發明。尋金陵國主。命居長慶顯。德初退歸建州卓庵。節度陳誨。創報恩禪苑。堅請住持。開寶三年。十一

【現代漢語翻譯】 現代漢語譯本 (十四) 重云暉禪師，在山中住了四十多年。節度使王彥超，在貧微時曾經跟隨重云暉禪師遊歷，想要出家為僧。重云暉禪師說：『你的世俗緣分很深，應當做我佛家的外圍屏障。』王彥超後來鎮守永興，以弟子的禮節對待重云暉禪師。這年夏天，重云暉禪師前往永興，與王彥超告別，囑咐他護持佛法。王彥超哭著說：『禪師您竟然忍心拋棄弟子嗎？』重云暉禪師笑著說：『即使過一千年，也終究要分別啊。』七月二十四日，寫下偈語說：『我有一間房屋，父母為我修建。往來住了八十年，近來覺得它損壞了。早已打算搬到別處，但事情牽涉到憎恨和喜愛。等待它摧毀的時候，彼此就沒有妨礙了。』於是結跏趺坐而圓寂，享年八十四歲。丁巳年（四）（北漢天會元年）。 (十五) 清涼法眼文益禪師，自從住在清涼山後，早晚都開講佛法。各地的叢林寺院，都仰慕他的風範教化。以至於有其他國家仰慕他的佛法的人，不遠萬里前來求法。法眼文益禪師調和機緣，順應事物，斥責停滯，磨礪昏昧，應病與藥，隨著根器而悟入佛法的人，數不勝數。這年（《僧寶傳》記載為五年戊午年）七月在江南示寂。南唐李後主親自駕臨，慰問非常勤懇。閏月十五，沐浴後向大眾告別，結跏趺坐而逝世。停放靈龕二十一天，容貌如生。享年七十四歲，僧臘五十四年。公卿李建勛以下都穿著素服，奉全身建造佛塔。謚號為大法眼禪師。後來又加謚為大智藏大導師。戊午年（五）（二）（唐交泰元年）（二十一）（南漢）（鋹天寶元年）。 (十五) 金陵報恩院清護禪師，最初在鼓山國師的言下開悟。後來金陵國主，命令他住在長慶顯。德最初退隱回到建州卓庵。節度使陳誨，建立報恩禪苑，堅決邀請清護禪師擔任住持。開寶三年，十一

【English Translation】 English version (XIV) Chan Master Chongyun Hui lived in the mountains for more than forty years. Wang Yanchao, the military governor, had traveled with Hui when he was young and humble, and wanted to become a monk. Hui said, 'Your worldly connections are deep; you should be a wall protecting my Buddhist home.' Later, Yanchao was stationed in Yongxing, where he treated Hui with the respect due to a disciple. That summer, Hui went to Yongxing to bid farewell to Yanchao, entrusting him with the protection of the Dharma. Yanchao wept and said, 'Does the master really have the heart to abandon his disciple?' Hui smiled and said, 'Even after a thousand years, there will still be a parting.' On the twenty-fourth day of the seventh month, he wrote a verse saying, 'I have a room, built for me by my parents. I have lived in it for eighty years, and lately I feel it is damaged. I have long planned to move elsewhere, but the matter involves love and hate. When it is destroyed, there will be no hindrance between us.' Then he sat in the lotus position and passed away, at the age of eighty-four. Ding Si year (4) (Northern Han Tianhui 1st year). (XV) Chan Master Fayan Wenyi of Qingliang (Mount Qingliang) opened the Dharma every morning and evening after residing in Qingliang. Monasteries in all directions admired his teachings and influence. As a result, people from foreign lands who admired his Dharma came from afar. Master Fayan Wenyi adjusted his teachings to suit the circumstances, rebuked stagnation, polished dullness, and gave medicine according to the illness. Those who awakened to the Dharma according to their roots were countless. In the seventh month of this year (the 'Biographies of Monks' says it was the fifth year, Wu Wu), he passed away in Jiangnan. Li Houzhu (the ruler of Southern Tang) personally came to express his condolences with great diligence. On the fifteenth day of the intercalary month, after bathing, he bid farewell to the assembly and passed away sitting in the lotus position. His body was kept in the coffin for twenty-one days, and his face looked as if he were alive. He was seventy-four years old, with fifty-four years as a monk. Officials such as Li Jianxun and below wore plain clothes and built a pagoda to enshrine his whole body. He was given the posthumous title of Chan Master Dafayan (Great Dharma Eye). Later, he was given the additional posthumous title of Great Wisdom Treasury Great Teacher. Wu Wu year (5) (2) (Tang Jiaotai 1st year) (21) (Southern Han) (Chu Tianbao 1st year). (XV) Chan Master Qinghu of Bao'en Monastery in Jinling (Nanjing), initially attained enlightenment under National Teacher Gushan. Later, the ruler of Jinling ordered him to reside in Changqing Xian. De initially retired to Zhuo'an in Jianzhou. Chen Hui, the military governor, founded Bao'en Chan Monastery and firmly invited Qinghu to be the abbot. In the third year of Kaibao, eleven

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月二十日坐化。師操行孤標。二十年不服綿絹。唯衣紙布。辭藻札翰。並皆冠眾。己未(六) (二) (二十二) (二)

世宗北伐。六月病背癰糜潰而殂于道。壽三十九。恭帝宗訓即位。時年七歲。

庚申(顯德七)

正月恭帝。禪位於我 宋太祖皇帝。改元建隆。

歷代編年釋氏通鑑卷之十二(終)

【現代漢語翻譯】 現代漢語譯本：

（某年）四月二十日圓寂。這位法師的操守品行高潔，二十年來不穿絲綿衣物，只穿紙布做的衣服。他的文采和書信，都堪稱眾人之首。

世宗北伐，六月因背部生癰潰爛而死在路上，享年三十九歲。恭帝（Gong Emperor）（後周的最後一位皇帝）宗訓（Zongxun）（恭帝的名字）即位時，年僅七歲。

（顯德七年）

正月，恭帝（Gong Emperor）將皇位禪讓給我宋太祖（Song Taizu）皇帝，改年號為建隆（Jianlong）。

歷代編年釋氏通鑑卷之十二（完）

【English Translation】 English version:

He passed away on the 20th day of the fourth month. The Master's conduct was exceptionally noble. For twenty years, he did not wear silk or cotton, only paper or cloth. His literary talent and correspondence surpassed all others.

Emperor Shizong (Shizong) launched a northern expedition. In June, he died on the road from a carbuncle on his back that festered and ruptured. He was thirty-nine years old. Emperor Gong (Gong Emperor) Zongxun (Zongxun) (Emperor Gong's name) ascended the throne at the age of seven.

(Seventh year of Xiande)

In the first month, Emperor Gong (Gong Emperor) abdicated the throne to Emperor Taizu of Song (Song Taizu), and the era name was changed to Jianlong (Jianlong).

Comprehensive Mirror of Buddhist History Through the Ages, Volume Twelve (End)

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