X76n1517_歷朝釋氏資鑒
卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
No. 1517-A
聖人作于周之世。而先後雖殊。至於化人。以大中至正之道。則無異矣。時之變遷。法之獻替。 扆峰和尚心棲禪那。神遊史籍。摘其實。疏其跡。以資觀覽。如鑒目前。興嘆慕之志者。有所激勵焉。
至元后丙子。佛成道日。 承事郎福州路福寧州判官薛天祐安道拜題。
No. 1517-B
切聞。滄海浩大。非驪龍無以察其淺深。佛法幽微。非智人無以究其源本。然三才筆立之初。世號鴻荒。人方穴居野處。不辨尊卑。而斯民之耳目。猶涂于見聞也。自庖犧晝八卦。而文籍始生。神農作耒耜。而耕稼始立。黃帝造律本。而樂音始著。堯舜垂衣裳。而禮制始明。凡數聖人。所以開天地之經。立生人之紀。使后之作者有所持循。而百王綱理世變之道。由此而出也。至於姬周之世。合三十七君。其間三教聖人先後出興。曰佛。曰老子。曰夫子。見於史傳。則昭然耳。自第四君昭王二十四年甲寅四月八日。佛之示現西竺迦維羅衛國。降誕王宮。以剎利瞿曇為姓。以悉達太子為名。成道以釋迦為氏。號曰牟尼。此譯寂默。言三業離於諠雜。金軀一丈六尺。具三十二相八十種好。而號為佛。佛者覺義
【現代漢語翻譯】 現代漢語譯本 聖人出現在周朝時期，雖然出現的先後順序不同，但說到教化世人，都以中正平和的大道為準則，這方面是沒有區別的。時代在變遷，法則也隨之損益變化。扆峰和尚心懷禪定，精神遨遊于史書典籍之中，摘取其中的精髓，疏通其中的脈絡，以供人們觀覽借鑑，就像照鏡子一樣清晰明瞭。希望能夠激勵那些心懷仰慕之志的人。 至元后丙子年，佛陀成道之日。 承事郎福州路福寧州判官薛天祐安道敬拜題寫。 我聽說，滄海浩瀚廣大，沒有驪龍（傳說中能取得深淵下寶珠的龍）就無法探知它的深淺；佛法幽深微妙，沒有智慧的人就無法探究它的根源。然而，在天地初開的時候，世人稱之為鴻荒時代，人們住在洞穴里，生活在荒野中，分不清尊卑長幼，百姓的見識還被矇蔽在見聞之中。自從伏羲氏畫出八卦，文字典籍才開始出現；神農氏製造出耒耜（lěi sì，古代的一種耕地農具），耕種稼穡才開始確立；黃帝制定律呂，樂音才開始顯著；堯舜帝垂衣裳而治，禮儀制度才開始明確。總而言之，這些聖人開創了天地的法則，確立了人類生存的綱紀，使得後來的作者有所遵循，而歷代君王治理世事、應付變局的道理，也由此而出。到了姬周時代，總共有三十七位君王，其間三教聖人先後出現，分別是佛、老子、孔子，這些在史書傳記中都有明確記載。從第四位君王昭王二十四年甲寅年四月八日，佛陀在西竺（zhú，印度的古稱）迦維羅衛國（Kapilavastu）示現降生於王宮，以剎利（Ksatriya，古印度四大種姓之一，指武士和統治者）瞿曇（Gautama）為姓，以悉達（Siddhartha）太子為名，成道后以釋迦（Sakya）為氏，號為牟尼（Muni），意譯為寂默，意思是身、口、意三業遠離喧囂雜亂。金色的身軀有一丈六尺高，具備三十二相和八十種好，所以被稱為佛。佛的意思是覺悟。
【English Translation】 English version The sages appeared during the Zhou dynasty. Although they appeared at different times, they all used the great, central, and upright Dao to transform people, and in this respect, there was no difference. Times change, and laws are added to and subtracted from accordingly. The Venerable Yifeng dwells in Chan meditation and roams through historical records, extracting the essence and elucidating the context for people to observe and learn from, as clear as looking in a mirror. It is hoped that it can inspire those with admiration. In the year Bingzi after Zhiyuan, on the day of Buddha's enlightenment, Xue Tianyou Andao, the Registrar of Fuzhou Road Funing Prefecture, respectfully inscribed. I have heard that the vast ocean is so immense that without the Black Dragon (Lí Lóng, a mythical dragon), one cannot fathom its depth; the Buddha-dharma is so profound and subtle that without a wise person, one cannot explore its origin. However, in the beginning of heaven and earth, the world was called the Honghuang (Hónghuāng) era, and people lived in caves and in the wilderness, unable to distinguish between the noble and the humble. The people's knowledge was still obscured by what they saw and heard. Since Fuxi (Páoxī) drew the Eight Trigrams, written records began to appear; Shennong (Shénnóng) created the lei si (lěi sì, an ancient farming tool for plowing), and farming began to be established; the Yellow Emperor (Huángdì) created the musical scales, and musical sounds began to be evident; Emperors Yao (Yáo) and Shun (Shùn) governed by wearing robes, and the system of rites began to be clarified. In short, these sages created the laws of heaven and earth and established the principles of human existence, so that later authors had something to follow, and the ways of governing the world and dealing with changes by successive kings came from this. As for the Ji Zhou (Jī Zhōu) era, there were a total of thirty-seven rulers, during which the sages of the three teachings appeared one after another, namely Buddha, Laozi (Lǎozǐ), and Confucius (Fūzǐ). These are clearly recorded in historical records. From the fourth ruler, King Zhao (Zhāo) of Zhou, in the twenty-fourth year, the year of Jiayin (Jiǎyín), on the eighth day of the fourth month, the Buddha manifested in Kapilavastu (迦維羅衛國) of West India (西竺), descending and being born in the royal palace, with Ksatriya (剎利) Gautama (瞿曇) as his surname, and Prince Siddhartha (悉達) as his name. After attaining enlightenment, he took Sakya (釋迦) as his clan name and was called Muni (牟尼), which is translated as 'silence,' meaning that the three karmas of body, speech, and mind are free from noise and confusion. His golden body is one zhang and six chi tall, possessing the thirty-two marks and eighty minor characteristics, and therefore he is called Buddha, which means 'awakening'.
。謂其弘法自覺覺他。住世七十九年。逮第二十一君定王三年丁巳。越三百四十有五年。而老子方生於楚苦縣厲鄉曲仁里。姓李。名耳字伯陽。謚聃。或云身長四尺六寸。厖眉皓首。故謂之老子。子者男子之通稱也。至二十四君靈王二十一年庚戌。則老子年五十四歲時。夫子始生於魯昌平陬邑。而先人禱于尼丘山而誕。首上圩頂。因名丘。字仲尼。姓孔氏。儀表九尺六寸。夫子者蓋丈夫之稱爾。年七十三而卒。乃恭王四十一年壬戌也。老子方書。說養性以保長生。周孔圖書。則訓人而修禮樂。釋迦之教。能施慈悲。攝於有情。作眾生之福田。為愛河之舟楫故萬物之內。惟人最靈。三界之中。惟佛至尊。法演西干。教流東震。真身舍利。代代欽崇。玉軸金文。人人諷誦。宏資 國化。廣利眾生。聊纂斯文。厥書於後。明佛祖之垂慈。彰王臣之皈仰。結為歷朝釋氏資鑒錄云。
釋氏資鑒目次卷第一序周秦前漢後漢卷第二三國(魏蜀吳)西晉東晉卷第三南北朝(宋魏)卷第四南北朝(梁)卷第五南北朝南(陳後梁)北(齊周)隋卷第六唐(上)卷第七唐(中)卷第八唐(下)五代卷第九宋(上)卷第十宋(中)卷第十一宋(下)卷第十二元(附)國朝帝師行實自跋
釋氏資鑒目次(終)
No. 151
【現代漢語翻譯】 現代漢語譯本： 說的是他們弘揚佛法，自覺覺他。他住世七十九年，到第二十一代君王定王三年丁巳年，往前推三百四十五年，老子才出生在楚國苦縣厲鄉曲仁里，姓李，名耳，字伯陽，謚號聃。有人說他身高四尺六寸，眉毛長而白，頭髮也白，所以稱他為老子。『子』是男子的通稱。到第二十四代君王靈王二十一年庚戌年，老子五十四歲時，孔子才出生在魯國昌平陬邑，他的先人在尼丘山祈禱後生下了他，頭頂中間凹陷，因此取名丘，字仲尼，姓孔氏，身高九尺六寸。『夫子』是丈夫的尊稱。孔子七十三歲去世，那是恭王四十一年壬戌年。老子的著作，講述養生以保持長壽；周公和孔子的圖書，則是教導人們修習禮樂。釋迦牟尼的教義，能夠施予慈悲，攝受有情眾生，作為眾生的福田，成為愛河中的舟楫。所以萬物之中，只有人最有靈性；三界之中，只有佛最至尊。佛法從西干傳播，教義流傳到東震。佛的真身舍利，代代都被欽佩崇敬。玉軸金文的佛經，人人都誦讀。弘揚資助國家教化，廣泛利益眾生。姑且纂集這些文字，將它們記錄在後面，闡明佛祖的垂憐慈悲，彰顯王臣的皈依仰慕，結整合《歷朝釋氏資鑒錄》。
《釋氏資鑒》目錄 卷第一 序 周秦 前漢 後漢 卷第二 三國（魏蜀吳）西晉 東晉 卷第三 南北朝（宋魏） 卷第四 南北朝（梁） 卷第五 南北朝 南（陳後梁）北（齊周） 隋 卷第六 唐（上） 卷第七 唐（中） 卷第八 唐（下） 五代 卷第九 宋（上） 卷第十 宋（中） 卷第十一 宋（下） 卷第十二 元（附）國朝帝師行實 自跋
《釋氏資鑒》目錄（終）
【English Translation】 English version: It speaks of their propagating the Dharma, being enlightened and enlightening others. He lived in the world for seventy-nine years. Counting back three hundred and forty-five years to the third year of King Ding of the twenty-first generation (Ding Si year), Lao Tzu was born in Qu Renli, Li Township, Ku County, Chu State, with the surname Li, given name Er, courtesy name Boyang, and posthumous name Dan. Some say he was four feet six inches tall, with long white eyebrows and white hair, hence he was called Lao Tzu. 'Zi' is a general term for men. In the twenty-first year of King Ling of the twenty-fourth generation (Geng Xu year), when Lao Tzu was fifty-four years old, Confucius was born in Zouyi, Changping, Lu State. His ancestors prayed at Niqiu Mountain and he was born with a depression on the top of his head, hence he was named Qiu, courtesy name Zhongni, surname Kong, and a height of nine feet six inches. 'Fuzi' is a respectful term for a husband. Confucius died at the age of seventy-three, which was the forty-first year of King Gong (Ren Xu year). Lao Tzu's writings discuss cultivating oneself to maintain longevity; the books of the Duke of Zhou and Confucius teach people to cultivate ritual and music. Shakyamuni's teachings can bestow compassion, embrace sentient beings, serve as a field of merit for all beings, and become a boat in the river of love. Therefore, among all things, only humans are the most intelligent; among the three realms, only the Buddha is the most supreme. The Dharma spread from the Western Regions, and the teachings flowed to the Eastern Lands. The Buddha's true body relics are revered and worshipped in every generation. The sutras with jade axes and golden characters are recited by everyone. Promoting and supporting the country's education, and widely benefiting all beings. Let us compile these writings and record them later, to clarify the Buddha's compassion and to highlight the kings and ministers' reverence and admiration, compiling them into 'A Mirror for the Sangha Through the Dynasties'.
Table of Contents of 'A Mirror for the Sangha Through the Dynasties' Volume 1: Preface, Zhou Dynasty, Qin Dynasty, Former Han Dynasty, Later Han Dynasty Volume 2: Three Kingdoms (Wei, Shu, Wu), Western Jin Dynasty, Eastern Jin Dynasty Volume 3: Northern and Southern Dynasties (Song, Wei) Volume 4: Northern and Southern Dynasties (Liang) Volume 5: Northern and Southern Dynasties, Southern (Chen, Later Liang), Northern (Qi, Zhou), Sui Dynasty Volume 6: Tang Dynasty (Part 1) Volume 7: Tang Dynasty (Part 2) Volume 8: Tang Dynasty (Part 3), Five Dynasties Volume 9: Song Dynasty (Part 1) Volume 10: Song Dynasty (Part 2) Volume 11: Song Dynasty (Part 3) Volume 12: Yuan Dynasty (Attached) Deeds of the National Preceptor of the Current Dynasty, Postscript
Table of Contents of 'A Mirror for the Sangha Through the Dynasties' (End)
7
歷朝釋氏資鑒卷第一
閩扆峰沙門 熙仲 集
帝紀三皇太昊取犧牲充庖廚。號包犧後世音謬為伏羲一號皇雄氏。風姓。木德王天下。都陳。一百一十年。以龍紀官。畫八卦。造書契。代結繩。炎帝神農氏。姜姓。繼太昊。火德王天下。都魯立。一百四十年。以火紀官。教民耕稼。嘗百草。黃帝有熊氏。公孫姓。名軒轅。繼炎帝。土德王天下。一百一十年。有云瑞現。以云紀官。邑涿鹿之阿。命大撓迎月。始作甲子。造歷算數。造律呂。命蒼頡制字。衣裳。作舟車。立棟宇。以利萬民。作弧失。以威天下。遷無常處。五帝少昊金天氏。黃帝子。名摯。繼黃帝后。以金德王天下。都曲阜。在位八十四年。以鳥名官。顓頊高陽氏。黃帝孫。姓姬。繼少昊。以水德王天下。都帝丘。在位七十八年。以人事名官。帝嚳高辛氏。黃帝曾孫。繼顓頊后。以木德王天下。都亳。在位七十五年。帝堯陶唐氏。帝嚳子。姓伊耆。繼嚳后。以火德王天下。都咸陽。在位七十年。棄子丹朱。舉舜傳賢。以甲辰即位。從此甲子。帝舜有虞氏。顓頊六世孫。姬受堯禪。土德王天下。都蒲坂。甲午登庸。攝政二十年。壬午即［真］五十年。棄子商均。傳位於夏氏。三代夏自戊戌盡己酉。凡十七主。四百三十年。禹。姓姒。鯀
【現代漢語翻譯】 現代漢語譯本 歷朝釋氏資鑒卷第一 閩扆峰沙門 熙仲 集 帝紀：三皇太昊（太昊：即伏羲）取犧牲充當庖廚。號包犧（包犧：伏羲的別稱），後世音訛為伏羲（伏羲：中國神話中的人文始祖），一號皇雄氏。風姓。木德王天下。都城在陳。統治一百一十年。以龍來記錄官職。畫八卦。創造書契。代替結繩記事。炎帝神農氏（炎帝神農氏：中國上古時期的部落首領），姜姓。繼承太昊。火德王天下。都城在魯立。統治一百四十年。以火來記錄官職。教導人民耕種。品嚐各種草藥。黃帝有熊氏（黃帝有熊氏：中國上古時期的部落首領），公孫姓。名軒轅。繼承炎帝。土德王天下。統治一百一十年。有云彩祥瑞出現。以云來記錄官職。居住在涿鹿山腳下。命令大撓迎接月亮，開始創造甲子歷。創造曆法算數。創造律呂。命令蒼頡創造文字。製作衣裳。製造舟船車輛。建造房屋，用來便利萬民。製造弓箭，用來威懾天下。居所不固定。五帝：少昊金天氏（少昊金天氏：中國上古時期的部落首領），黃帝的兒子。名摯。繼承黃帝之後。以金德王天下。都城在曲阜。在位八十四年。以鳥的名字來命名官職。顓頊高陽氏（顓頊高陽氏：中國上古時期的部落首領），黃帝的孫子。姓姬。繼承少昊。以水德王天下。都城在帝丘。在位七十八年。以人事來命名官職。帝嚳高辛氏（帝嚳高辛氏：中國上古時期的部落首領），黃帝的曾孫。繼承顓頊之後。以木德王天下。都城在亳。在位七十五年。帝堯陶唐氏（帝堯陶唐氏：中國上古時期的部落首領），帝嚳的兒子。姓伊耆。繼承帝嚳之後。以火德王天下。都城在咸陽。在位七十年。拋棄兒子丹朱。推舉舜禪讓。以甲辰年即位。從此開始使用甲子紀年。帝舜有虞氏（帝舜有虞氏：中國上古時期的部落首領），顓頊的六世孫。姬姓，接受堯的禪讓。土德王天下。都城在蒲坂。甲午年登基。攝政二十年。壬午年正式即位五十年。拋棄兒子商均。將王位傳位於夏氏。三代：夏朝從戊戌年到己酉年，共有十七位君主，歷時四百三十年。禹。姓姒。鯀
【English Translation】 English version A Mirror for the釋氏(Shì shì, a term for Buddhists) Through Dynasties, Volume 1 Compiled by Shramana熙仲(Xī Zhòng) of 扆峰(Yǐ Fēng) in 閩(Mǐn) Imperial Records: Of the Three Sovereigns,太昊(Tài Hào, another name for伏羲(Fú Xī)) took sacrifices to fill the kitchen. He was called包犧(Bāo Xī, another name for伏羲(Fú Xī)), later mispronounced as伏羲(Fú Xī, a mythological ancestor of the Chinese people). Also known as皇雄氏(Huáng Xióng Shì). His surname was風(Fēng). He ruled the world with the virtue of wood. His capital was in陳(Chén). He reigned for one hundred and ten years. He used dragons to record official positions. He drew the Eight Trigrams. He created writing. He replaced knotted ropes.炎帝神農氏(Yán Dì Shén Nóng Shì, a tribal leader in ancient China), with the surname姜(Jiāng), succeeded太昊(Tài Hào). He ruled the world with the virtue of fire. His capital was in魯立(Lǔ Lì). He reigned for one hundred and forty years. He used fire to record official positions. He taught the people to cultivate. He tasted hundreds of herbs.黃帝有熊氏(Huáng Dì Yǒu Xióng Shì, a tribal leader in ancient China), with the surname公孫(Gōng Sūn), named軒轅(Xuān Yuán), succeeded炎帝(Yán Dì). He ruled the world with the virtue of earth. He reigned for one hundred and ten years. Auspicious clouds appeared. He used clouds to record official positions. He resided at the foot of涿鹿(Zhuō Lù) Mountain. He ordered大撓(Dà Náo) to welcome the moon and began to create the甲子(Jiǎ Zǐ) calendar. He created calendars and arithmetic. He created musical scales. He ordered蒼頡(Cāng Jié) to create characters. He made clothing. He built boats and vehicles to benefit the people. He made bows and arrows to awe the world. His residence was not fixed. Of the Five Emperors,少昊金天氏(Shào Hào Jīn Tiān Shì, a tribal leader in ancient China), the son of黃帝(Huáng Dì), named摯(Zhì), succeeded黃帝(Huáng Dì). He ruled the world with the virtue of metal. His capital was in曲阜(Qū Fù). He reigned for eighty-four years. He named official positions after birds.顓頊高陽氏(Zhuān Xū Gāo Yáng Shì, a tribal leader in ancient China), the grandson of黃帝(Huáng Dì), with the surname姬(Jī), succeeded少昊(Shào Hào). He ruled the world with the virtue of water. His capital was in帝丘(Dì Qiū). He reigned for seventy-eight years. He named official positions after human affairs.帝嚳高辛氏(Dì Kù Gāo Xīn Shì, a tribal leader in ancient China), the great-grandson of黃帝(Huáng Dì), succeeded顓頊(Zhuān Xū). He ruled the world with the virtue of wood. His capital was in亳(Bó). He reigned for seventy-five years.帝堯陶唐氏(Dì Yáo Táo Táng Shì, a tribal leader in ancient China), the son of帝嚳(Dì Kù), with the surname伊耆(Yī Qí), succeeded帝嚳(Dì Kù). He ruled the world with the virtue of fire. His capital was in咸陽(Xián Yáng). He reigned for seventy years. He abandoned his son丹朱(Dān Zhū) and recommended舜(Shùn) to succeed him. He ascended the throne in the year甲辰(Jiǎ Chén). From then on, the甲子(Jiǎ Zǐ) calendar was used.帝舜有虞氏(Dì Shùn Yǒu Yú Shì, a tribal leader in ancient China), the sixth-generation descendant of顓頊(Zhuān Xū), with the surname姬(Jī), received the abdication from堯(Yáo). He ruled the world with the virtue of earth. His capital was in蒲坂(Pú Bǎn). He ascended the throne in the year甲午(Jiǎ Wǔ). He reigned as regent for twenty years. He officially ascended the throne in the year壬午(Rén Wǔ) for fifty years. He abandoned his son商均(Shāng Jūn) and passed the throne to the夏(Xià) clan. The Three Dynasties: The夏(Xià) Dynasty, from the year戊戌(Wù Xū) to the year己酉(Jǐ Yǒu), had seventeen rulers, lasting for four hundred and thirty years.禹(Yǔ), with the surname姒(Sì). 鯀(Gǔn)
子。舜授以位。以火德王天下。都韓。在位十五年。至桀。湯放之。天下歸商。商自庚戌盡戊寅。凡三十主。六百二十七年。成湯。姓子。名履。契十三代孫。水德王天下。都亳。在位十三年。放桀。諸侯推為天子。至紂。武王伐之。天下歸周。周自己卯盡乙巳。凡三十七主。八百六十七年。文王。姬姓。名昌。周時為西伯。三分天下。有其二。至子發武王。伐商放紂。以木德王天下。在位七年。建子為正月。至第十三平王宜臼。遷都洛陽。為東周。至赧王。東西周歸於秦。
歷代帝王。多出于黃帝 夏禹出於顓頊 商湯出於契 周出於棄(皆帝嚳之子也) 秦祖伯益(亦顓頊之子也) 漢以劉氏承堯運堯(黃帝玄孫) 魏曹氏。曹叔振鐸之後。自周晉司馬氏。出於重黎。亦顓頊之後 宋劉氏。漢楚元王交之後。亦堯之裔 齊梁蕭氏。出於春秋蕭。蕭子姓。乃商之後。陳舜之後 隋楊氏出顓頊 唐李氏出顓頊之子皋陶。皋陶為大理(後嗣逃。食李得生。故改為李氏) 梁朱氏(本春秋邾。邾姬姓。周之後) 周郭氏(出周郭叔。皆帝嚳之後) 宋趙氏(出於顓頊子伯益。其後［所］造父。周穆王時。封于［城］。子孫因為姓。晉趙皆其子孫。秦始皇時。子孫分處四方。漢有趙廣至漢者居) 大元乃剎帝利種。
{ "translations": [ "子。舜將帝位禪讓給他。以火德統治天下。都城在韓。在位十五年。到夏桀時，湯將他放逐，天下歸順於商。商朝從庚戌年到戊寅年，共有三十位君主，歷時六百二十七年。成湯，姓子，名履，是契的十三代孫。以水德統治天下。都城在亳。在位十三年。放逐了夏桀，諸侯推舉他為天子。到商紂時，武王討伐他，天下歸順於周。周朝從己卯年到乙巳年，共有三十七位君主，歷時八百六十七年。文王，姬姓，名昌，周朝時為西伯，擁有天下三分之二的土地。到他的兒子姬發（武王）時，討伐商朝，放逐了商紂，以木德統治天下。在位七年，建子月為正月。到第十三代周平王姬宜臼時，遷都洛陽，是為東周。到周赧王時，東周和西周都歸於秦。", "", "歷代帝王，大多出自黃帝。夏禹出自顓頊（Zhuānxū）。商湯出自契（Qì）。周朝出自棄（Qì）（都是帝嚳（Dì Kù）的兒子）。秦朝的祖先伯益（Bó Yì）（也是顓頊的兒子）。漢朝的劉氏繼承了堯的運勢，堯（是黃帝的玄孫）。魏朝的曹氏，是曹叔振鐸（Cáo Shū Zhènduó）的後代。自周朝到晉朝的司馬氏，出自重黎（Chóng Lí），也是顓頊的後代。宋朝的劉氏，是漢朝楚元王劉交（Liú Jiāo）的後代，也是堯的後裔。齊朝和梁朝的蕭氏，出自春秋時期的蕭國，蕭國是子姓，是商朝的後代，陳朝是舜的後代。隋朝的楊氏出自顓頊。唐朝的李氏出自顓頊的兒子皋陶（Gāo Yáo）。皋陶擔任大理（後代逃亡，因吃李子得以生存，所以改姓為李氏）。梁朝的朱氏（本是春秋時期的邾國，邾國是姬姓，是周朝的後代）。周朝的郭氏（出自周朝的郭叔，都是帝嚳的後代）。宋朝的趙氏（出自顓頊的兒子伯益，他的後代造父（Zào Fù），在周穆王時，被封于[城]，子孫因此為姓。晉國的趙氏都是他的子孫。秦始皇時，子孫分散在四方。漢朝有趙廣，到漢朝來居住）。大元是剎帝利（chà dì lì）種姓。" ], "english_translations": [ 'Zi. Shun abdicated the throne to him. He ruled the world with the virtue of fire. The capital was in Han. He reigned for fifteen years. By the time of Jie of Xia, Tang exiled him, and the world submitted to Shang. The Shang dynasty, from the year Gengxu to Wuyin, had a total of thirty rulers, lasting six hundred and twenty-seven years. Cheng Tang, with the surname Zi and the given name Lu, was the thirteenth-generation descendant of Qi (Qì). He ruled the world with the virtue of water. The capital was in Bo. He reigned for thirteen years. He exiled Jie of Xia, and the feudal lords elected him as the Son of Heaven. By the time of Zhou of Shang, King Wu attacked him, and the world submitted to Zhou. The Zhou dynasty, from the year Jimao to Yisi, had a total of thirty-seven rulers, lasting eight hundred and sixty-seven years. King Wen, with the surname Ji and the given name Chang, was the Count of the West during the Zhou dynasty, possessing two-thirds of the world. By the time of his son Ji Fa (King Wu), he attacked Shang, exiled Zhou of Shang, and ruled the world with the virtue of wood. He reigned for seven years, establishing the month of Zi as the first month. By the time of the thirteenth-generation King Ping of Zhou, Ji Yijiu, he moved the capital to Luoyang, which became the Eastern Zhou. By the time of King Nan of Zhou, both the Eastern and Western Zhou submitted to Qin.', '', 'The emperors of past dynasties mostly originated from the Yellow Emperor. Yu of Xia originated from Zhuanxu (顓頊). Tang of Shang originated from Qi (契). The Zhou dynasty originated from Qi (棄) (all sons of Emperor Ku (帝嚳)). The ancestor of the Qin dynasty, Bo Yi (伯益) (was also a son of Zhuanxu). The Liu family of the Han dynasty inherited the fortune of Yao, Yao (was a great-grandson of the Yellow Emperor). The Cao family of Wei, were descendants of Cao Shu Zhenduo (曹叔振鐸). The Sima family from the Zhou to the Jin dynasties, originated from Chong Li (重黎), also a descendant of Zhuanxu. The Liu family of the Song dynasty, were descendants of Liu Jiao (劉交), the King of Chu Yuan of the Han dynasty, and also descendants of Yao. The Xiao family of Qi and Liang, originated from the state of Xiao during the Spring and Autumn period, the state of Xiao had the surname Zi, and were descendants of Shang, the Chen dynasty were descendants of Shun. The Yang family of Sui originated from Zhuanxu. The Li family of Tang originated from Gao Yao (皋陶), the son of Zhuanxu. Gao Yao served as Dali (his descendants fled, and survived by eating plums, so they changed their surname to Li). The Zhu family of Liang (originally the state of Zhu during the Spring and Autumn period, the state of Zhu had the surname Ji, and were descendants of Zhou). The Guo family of Zhou (originated from Guo Shu of Zhou, all descendants of Emperor Ku). The Zhao family of Song (originated from Bo Yi, the son of Zhuanxu, his descendant Zao Fu (造父), was enfeoffed in [Cheng] during the reign of King Mu of Zhou, and his descendants took it as their surname. The Zhao of Jin were all his descendants. During the time of the First Emperor of Qin, his descendants were scattered in all directions. During the Han dynasty, there was Zhao Guang, who came to reside in Han). The Great Yuan was of the Kshatriya (剎帝利) caste.' ] }
長阿含經云。賢劫初成。未有日月。是時光音天人下生皆有身光。飛行自在。無有男女尊卑親疏之別。食自然地味。因食此物乃身光滅。神通亡。貪心始萠。後生地餅地膚地脂之味。食此乃諸惡湊集。男女始形。地生粇米。朝刈暮生。亦無糠糩。時人貪心增長。皆有預取厚藏。米遂不生。乃占田土。學耨種業。自此奸盜滋彰。無決斷者。中有一人。容質[王*(十/(罩-卓+衣))]偉。世所欽信。眾議立為民主。號摩訶三摩曷羅阇。此云大平等王。各愿輸賦供億。此租之始也。故命是剎帝利。此云田土主。初分田土。各有諍訟。使之主也。
佛本行經云。此賢劫初建立。有大轉輪王。眾集置。亦名大眾平章地。亦名剎利王。王有長子名真實。子孫相承二十七世。各有千子。計二萬七千。皆轉輪王。至大須彌王。子孫相繼。至魚王一十八世。子孫相紹。計一十七萬三千二百八十四。皆小轉輪王。魚王有子。(名真)生。粟散王。至大茆草王。三十一世。計一百丹八。皆粟散王。茆草王亦名奢夷耆耶。亦名瞿曇氏。年老舍位出家。因遭獵人所射滅。乃滴血入地。遂生甘蔗二莖。一莖中化成男子。一莖中化成女子。眾所奉養。遂紹王位。稱甘蔗王。其王有二妃。生五子。長名長壽。次炬面等。其第四子。有
【現代漢語翻譯】 現代漢語譯本 《長阿含經》中記載，賢劫（Bhadrakalpa）之初，世間沒有日月，光音天（Ābhāsvara）的天人下生到人間，都帶有自身的光芒，能夠自由飛行，沒有男女、尊卑、親疏的分別。他們以自然生長的地味為食。因為食用了這種食物，自身的光芒消失，神通也喪失了，貪心開始萌生。後來又出現了地餅、地膚、地脂等食物，食用了這些食物后，各種惡行聚集，男女的形體開始顯現。地上生長出稻米，早上收割，晚上又會生長出來，也沒有糠皮和碎米。當時人們的貪心日益增長，都預先取用並大量儲藏，稻米於是不再生長。人們便開始丈量田地，學習耕種。從此，奸詐盜竊的事情日益增多，沒有能夠決斷是非的人。人群中有一個人，容貌端正威嚴，受到世人的欽佩和信任。大家商議推舉他為民主，稱號為摩訶三摩曷羅阇（Mahā Sammata-rāja），意為大平等王。人們各自願意繳納賦稅供養他，這就是賦稅的開始。因此，他被命名為剎帝利（Kshatriya），意為田土之主，最初劃分田地，人們之間經常發生爭訟，所以讓他來主持公道。
《佛本行經》中記載，這個賢劫最初建立時，有一位大轉輪王。眾人聚集在一起擁立了他，也稱他為大眾平章地，又稱剎利王。這位國王有一個長子，名叫真實。子孫世代相傳，共二十七世，每一世都有一千個兒子，總共二萬七千人，都是轉輪王。到大須彌王（Mahā-Sumeru-rāja）時，子孫相繼，到魚王（Matsya-rāja）時，共一十八世，子孫世代相傳，總共一十七萬三千二百八十四人，都是小轉輪王。魚王有一個兒子，名叫真生。粟散王（Sasyada-rāja），到大茆草王（Mahā-Trṇa-rāja），共三十一世，總共一百丹八人，都是粟散王。茆草王也叫奢夷耆耶（Śayyagīya），也叫瞿曇氏（Gautama）。年老后捨棄王位出家，因為遭到獵人射殺而去世，血滴入地下，於是生長出兩株甘蔗。一株甘蔗中化生出一個男子，一株甘蔗中化生出一個女子。眾人供養他們，於是繼承了王位，稱為甘蔗王（Ikshvāku-rāja）。這位國王有兩位妃子，生了五個兒子，長子名叫長壽，其次是炬面等。他的第四個兒子，有
【English Translation】 English version The Dirghāgama Sūtra states that at the beginning of the Bhadrakalpa (Auspicious Aeon), there were no sun or moon. Beings from the Ābhāsvara (Heaven of Radiant Light) descended to the world, each possessing their own light, able to fly freely, and without distinctions of male or female, noble or base, kin or stranger. They subsisted on naturally occurring earth essence. Due to consuming this substance, their own light vanished, their supernatural powers were lost, and greed began to sprout. Later, the flavors of earth cakes, earth skin, and earth fat appeared. Consuming these led to the accumulation of various evils, and the forms of male and female began to manifest. Rice grew on the ground, harvested in the morning and growing again in the evening, without husk or bran. At that time, people's greed increased, and they all took and hoarded large quantities in advance. Consequently, the rice ceased to grow. People then began to measure land and learn the business of cultivation. From this point on, deceit and theft flourished, and there was no one to make judgments. Among the people was one of dignified and majestic appearance, respected and trusted by the world. The people deliberated and established him as the democratic ruler, with the title Mahā Sammata-rāja (Greatly Honored King), meaning 'Great King of Equality'. Each person willingly contributed taxes to support him, and this was the beginning of taxation. Therefore, he was named Kshatriya (Lord of the Land), meaning 'Lord of the Land'. Initially, when land was divided, disputes often arose among the people, so he was made the arbiter.
The Buddha's Acts Sūtra states that at the initial establishment of this Bhadrakalpa, there was a great Chakravartin (Wheel-Turning King). The assembly gathered and established him, also calling him the 'Public Arbiter of the Masses', and also the Kshatriya King. This king had an eldest son named 'Truth'. Descendants succeeded each other for twenty-seven generations, each with a thousand sons, totaling twenty-seven thousand, all of whom were Chakravartin Kings. By the time of Mahā-Sumeru-rāja (Great Mount Sumeru King), descendants continued, and by the time of Matsya-rāja (Fish King), there were eighteen generations, with descendants succeeding each other, totaling one hundred seventy-three thousand two hundred and eighty-four, all of whom were minor Chakravartin Kings. The Fish King had a son named 'True Birth'. Sasyada-rāja (Rice-Dispensing King), to Mahā-Trṇa-rāja (Great Grass King), there were thirty-one generations, totaling one hundred and eight Dana, all of whom were Sasyada Kings. The Grass King was also called Śayyagīya, and also Gautama. In his old age, he abandoned the throne and became a renunciate. Because he was shot and killed by a hunter, his blood dripped into the ground, and consequently, two stalks of sugarcane grew. From one stalk, a man transformed, and from the other stalk, a woman transformed. The people supported them, and they succeeded to the throne, called Ikshvāku-rāja (Sugarcane King). This king had two consorts, who bore five sons, the eldest named Long Life, followed by Torch Face, etc. His fourth son had
大仁德。以長妃佞其父令出家。時子母眷屬人民多眾。隨往雪山下建。國號迦毗羅王。別稱成王。遠邇欽伏。不久而成大國土。內外豐稔。父王知憶嘆曰。我子能仁釋迦故有釋迦氏。王有子名瞿盧。王一子瞿俱盧。一子師子頰。師子頰四子。甘露白凈斛飯王等。從眾集置大轉輪王。歷經計二萬五百丹三王。方至凈飯王。
準起世經云。從剎利帝。亦名大平等王。即眾集王。經二千王。乃至茆草王。從茆草王。經四十一萬二百三十六王。方至瞿曇氏。有子名甘蔗王。經七萬二千二十二王。方至凈飯王。通計一百二十萬七千三百六十一王。兩經所譯。五印不同。世尊已於無數劫無數世成佛。或為梵王帝釋大轉輪王小轉輪及粟散王等身。復于無數佛所出家。修菩薩行。修菩薩道。或云遇示誨幢如來。始發菩提心。超彌勒之四十餘劫。或云遇然燈佛。始蒙授記。自然燈佛至迦葉。皆佛授手。皆佛授記云。當來世成佛號釋迦牟尼佛。至護明菩薩。上生兜率。下降迦毗。舍金輪寶位。出家成道。說法治世七十九年。正法像法至於法盡。度無量眾生。法不窮爾。
大梵天王問佛決疑經云。大梵天王至靈山會上。以金色娑羅華獻佛。請佛為群生說法世尊登座。拈華示眾。瞬青蓮目。人天百萬悉皆罔措。獨金色頭陀。破顏微
【現代漢語翻譯】 現代漢語譯本：大仁德（Mahā-anṛṇadeva）。因為長妃諂媚他的父親，使得他被勒令出家。當時他的妻兒眷屬和人民非常眾多，都跟隨他前往雪山下建立國家，國號為迦毗羅（Kapilavastu），也被稱為成王。遠近的人都欽佩順服他，不久就成為一個大的國土，內外都非常富饒。他的父親知道後感嘆說：『我的兒子能仁釋迦（Śākya）因此才有了釋迦氏（Śākya）。』國王有個兒子名叫瞿盧（Kuru），國王的一個兒子叫瞿俱盧（Kukuru），一個兒子叫師子頰（Siṃhahanu）。師子頰有四個兒子：甘露飯王（Amṛtodana）、白凈王（Śuddhodana）、斛飯王（Droṇodana）等。大家聚集起來擁立他為大轉輪王。經歷了總計二萬五百丹三王（丹三王可能指某種王朝或統治者），才到了凈飯王（Śuddhodana）。
根據《起世經》所說，從剎利帝（Kṣatriya），也叫大平等王（Mahāsamatadeva），也就是眾集王（Mahāsammata）。經歷了二千個國王，乃至茆草王（Tṛṇa）。從茆草王，經歷了四十一萬二千三百三十六個國王，才到了瞿曇氏（Gautama）。有個兒子名叫甘蔗王（Ikṣvāku）。經歷了七萬二千零二十二個國王，才到了凈飯王。總計一百二十萬七千三百六十一個國王。兩部經的翻譯，因為五印（印度五個區域）不同而有所差異。世尊（Bhagavān，佛的尊稱）已經在無數劫無數世成佛，或者作為梵天王（Brahmā）、帝釋（Indra）、大轉輪王（Cakravartin）、小轉輪王以及粟散王等身份。又在無數佛所出家，修菩薩行，修菩薩道。或者說遇到示誨幢如來（Dīpaṃkara Buddha），才開始發菩提心，超越彌勒（Maitreya）的四十餘劫。或者說遇到燃燈佛（Dīpaṃkara Buddha），才開始被授記。從燃燈佛到迦葉佛（Kāśyapa Buddha），都被佛授手，都被佛授記說：『當來世成佛，號釋迦牟尼佛（Śākyamuni Buddha）。』到護明菩薩（Śvetaketu），上生兜率天（Tuṣita），下降迦毗羅衛（Kapilavastu），捨棄金輪寶位，出家成道，說法治世七十九年。正法、像法直到法滅盡，度化無量眾生，佛法無窮盡。
《大梵天王問佛決疑經》記載，大梵天王（Brahmā）到靈山會上，用金色娑羅華（Śāla）獻給佛，請佛為眾生說法。世尊（Bhagavān）登上座位，拈起花朵向大眾展示，眼睛像青蓮花一樣轉動，人天百萬都茫然不知所措，只有金色頭陀（Mahākāśyapa），破顏微笑。
【English Translation】 English version: Great Anṛṇadeva. Because the eldest consort flattered his father, he was ordered to leave home. At that time, his wives, children, relatives, and people were numerous, and they all followed him to build a kingdom under the Snow Mountains, named Kapilavastu, also known as King Cheng. People from far and near admired and submitted to him, and soon it became a large and prosperous country both internally and externally. His father, knowing this, sighed and said, 'My son, Śākya, the capable and benevolent one, is the reason for the Śākya clan.' The king had a son named Kuru, one son named Kukuru, and one son named Siṃhahanu. Siṃhahanu had four sons: Amṛtodana, Śuddhodana, Droṇodana, and others. They gathered together and enthroned him as a great Cakravartin king. After a total of 20,503 Dan San kings (Dan San kings possibly refers to a dynasty or rulers), Śuddhodana arrived.
According to the Qishi Jing (Agama Sutra), from Kṣatriya, also known as Mahāsamatadeva, which is Mahāsammata. After two thousand kings, up to Tṛṇa. From Tṛṇa, after 412,336 kings, the Gautama clan arrived. There was a son named Ikṣvāku. After 72,022 kings, Śuddhodana arrived. A total of 1,207,361 kings. The translations of the two sutras differ due to the differences in the five regions of India. The Bhagavan (Buddha) has become a Buddha in countless kalpas and countless lifetimes, or as Brahmā, Indra, a great Cakravartin king, a small Cakravartin king, and petty kings. He also left home in countless Buddha-fields, practiced the Bodhisattva path. Or it is said that upon encountering Dīpaṃkara Buddha, he first aroused the Bodhicitta, surpassing Maitreya by more than forty kalpas. Or it is said that upon encountering Dīpaṃkara Buddha, he was first given a prophecy. From Dīpaṃkara Buddha to Kāśyapa Buddha, they were all touched by the Buddha's hand and prophesied: 'In the future, you will become a Buddha named Śākyamuni Buddha.' As Śvetaketu, he ascended to Tuṣita Heaven, descended to Kapilavastu, abandoned the golden wheel treasure position, left home and attained enlightenment, and taught and governed the world for seventy-nine years. The Dharma, the semblance Dharma, until the Dharma is exhausted, saving countless sentient beings, the Dharma is inexhaustible.
The Great Brahmā King Asks the Buddha to Resolve Doubts Sutra states that the Brahmā King came to the assembly on Mount Ling, offered golden Śāla flowers to the Buddha, and requested the Buddha to preach the Dharma for sentient beings. The Bhagavan ascended the seat, held up a flower to show the assembly, and his eyes turned like blue lotuses. Millions of humans and devas were at a loss, only Mahākāśyapa broke into a smile.
笑。世尊言。吾有正法眼藏涅槃妙心。實相無相微妙法門。不立文字。教外別傳。分付摩訶大迦葉。拈華事。世皆不知所出。惟王荊公□□□□□直宿翰苑。偶見秘藏此經(禪林遺訓)。
依付法藏傳云。佛以正法付大迦葉。令其護持。不使天魔龍鬼邪見王臣所有輕毀。既受囑已。結集三藏。流佈人天藥叉。以法囑累阿難。如是展轉。乃至師子。合二十五人。並閻浮洲中六通聖者。大迦葉令在靈鷲西峯巖中。坐滅盡定。五六百億七千萬歲。慈氏佛降生。傳能仁佛所付大僧伽多梨衣。然後涅槃。
又按諸經律。佛令大阿羅漢賓頭盧。不得滅度。傳於佛法三天下。福利眾生。令出生死。
福城開元莊嚴禪寺住持比丘慧有助緣鈔壹伯貫。
天竺種姓有四 一者剎帝利謂棄世君王種。即釋迦如來之種也 二者婆羅門。秦言外意。謂行志道。其種別有經書。世世相承。或在家出家苦行。多恃己術。自我慢人 三者毗舍。或云伏奢。商賈之種 四者首陀。或云達羅。田農之種也。
佛
釋迦如來宗派
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調御十身 無著。弘願。業報。住持。涅槃。凈法。真心。三昧。道性。如意。
十力(是處非處。知業。三
【現代漢語翻譯】 現代漢語譯本： 笑。世尊說：『我擁有正法眼藏（觀察真理的眼睛），涅槃妙心（寂靜的智慧），實相無相（真實存在的沒有具體形象）的微妙法門，不依賴文字，在傳統教義之外特別傳授。』於是將此法傳付給摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）。世人都不知拈華微笑這件事的來歷。只有王安石在翰林院值班時，偶然在秘藏中見到此經（《禪林遺訓》）。 依據《付法藏傳》記載，佛陀將正法傳付給摩訶迦葉，令其護持，不讓天魔、龍鬼、邪見、王臣等輕視毀壞。摩訶迦葉接受囑託后，結集三藏（佛教經典），流佈於人、天、藥叉（夜叉，一種神祇）。又以法囑託阿難（Ānanda，佛陀的十大弟子之一）。如此輾轉相傳，直到師子（Simha，印度禪宗祖師）。共計二十五人，以及閻浮洲（Jambudvīpa，我們所居住的世界）中的六通聖者。大迦葉讓他們在靈鷲山西峰的巖洞中，進入滅盡定（一種甚深的禪定狀態），等待五六百億七千萬年后，彌勒佛（Maitreya，未來佛）降生，再將能仁佛（釋迦牟尼佛）所傳付的大僧伽多梨衣（僧伽黎，一種袈裟）傳給他，然後才入涅槃（Nirvana，寂滅）。 另據諸經律記載，佛陀令大阿羅漢賓頭盧（Piṇḍola，十六羅漢之一），不得入滅，要將佛法傳於三天下（指欲界、色界、無色界），利益眾生，令其脫離生死。 福城開元莊嚴禪寺住持比丘慧有助緣鈔壹伯貫。 天竺（印度）種姓有四種：一是剎帝利（Kshatriya），指捨棄世俗的君王種姓，即釋迦如來（Śākyamuni，佛教創始人）的種姓。二是婆羅門（Brahmana），秦言外意，指修行立志之人。其種姓有專門的經書，世代相傳，或在家或出家苦行。大多依仗自己的法術，是自我傲慢之人。三是毗舍（Vaishya），或稱伏奢，是商賈的種姓。四是首陀（Shudra），或稱達羅，是田農的種姓。 佛 釋迦如來宗派 調御十身：無著、弘願、業報、住持、涅槃、凈法、真心、三昧（Samadhi，禪定）、道性、如意。 十力（是處非處、知業、三
【English Translation】 English version: (Laugh). The World-Honored One said, 'I possess the Right Dharma Eye Treasury (the eye of observing the truth), the Wondrous Mind of Nirvana (the wisdom of tranquility), the subtle Dharma gate of True Form without Form (true existence without concrete form), which does not rely on words and is specially transmitted outside of the traditional teachings.' Thus, he transmitted this Dharma to Mahākāśyapa (one of the ten great disciples of the Buddha). The world does not know the origin of the event of holding up a flower and smiling. Only Wang Anshi, while on duty at the Hanlin Academy, accidentally saw this scripture (Zen Forest Instructions) in a secret collection. According to the Transmission of the Dharma Treasury, the Buddha entrusted the Right Dharma to Mahākāśyapa, instructing him to protect it and not allow it to be despised or destroyed by celestial demons, dragons, ghosts, heretical views, kings, or ministers. After receiving the entrustment, Mahākāśyapa compiled the Tripiṭaka (Buddhist scriptures) and disseminated it among humans, devas, and yakshas (a type of deity). He then entrusted the Dharma to Ānanda (one of the ten great disciples of the Buddha). This was transmitted in succession until Simha (an Indian Zen patriarch). In total, there were twenty-five people, as well as the six-powered sages in Jambudvīpa (the world we live in). Mahākāśyapa instructed them to enter the Samadhi of Cessation (a profound state of meditation) in the caves of the western peak of Mount Gridhrakuta, waiting for five, six hundred billion and seventy million years until Maitreya (the future Buddha) descends, and then transmit the great Sanghati robe (a type of monastic robe) transmitted by the Buddha Śākyamuni (the founder of Buddhism) to him, before entering Nirvana (liberation). Furthermore, according to various sutras and vinayas, the Buddha instructed the great Arhat Piṇḍola (one of the sixteen Arhats) not to enter Nirvana, but to transmit the Buddha Dharma to the three realms (referring to the Desire Realm, Form Realm, and Formless Realm), benefiting sentient beings and liberating them from birth and death. The resident Bhikshu Huiyou of the Kaiyuan Zhuangyan Zen Monastery in Fucheng contributed one hundred strings of cash. There are four castes in India: First, the Kshatriya, referring to the caste of kings who have renounced the world, which is the caste of Śākyamuni Tathagata (the founder of Buddhism). Second, the Brahmana, which in Qin language means 'external intention,' referring to those who practice with determination. This caste has specialized scriptures that are passed down through generations, either as householders or renunciates practicing asceticism. They mostly rely on their own magic and are arrogant. Third, the Vaishya, or Fusha, is the caste of merchants. Fourth, the Shudra, or Dala, is the caste of farmers. Buddha Lineage of Śākyamuni Tathagata Ten Bodies of Taming: Non-attachment, Great Vow, Karmic Retribution, Abiding, Nirvana, Pure Dharma, True Mind, Samadhi, Dharma Nature, As-You-Wish. Ten Powers (what is possible and impossible, knowledge of karma, three
昧。知根。知欲。知性。至道。宿命。天眼。無漏)。
三明(生死。宿住。知證)。
六通(天眼。天耳。他心。宿命。神境。如意。漏盡)。
十八不共法 一(身業無失)二(無卒暴音)三(無忘失念)四(無不定心)五(無種種想)六(無不知舍)七(［忘］欲無退)八(精進無退)九(正念無退)十(智慧無減)十一(解脫無減)十二(知見無減)十三(一切身業隨智慧行)十四(一切語業隨智慧行)十五(一切意業隨智慧行)十六(知過去世無著無礙)十七(知現在世無著無礙)十八(知未來世無著無礙)。
轉八識成四智。束四智為三身
第六識 意想。妙觀察智。圓滿報身。
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第七識 (傳送樂習)識。平等性智。千百億化身。
六祖禪師頌
大圓鏡智性清凈 平等性智心無病 妙觀察智見非功 成所作智同圓鏡 五八六七果因轉 但轉其名無實性 若於轉處不留名 繁興永處那伽定
如來(無虛妄)應供(良福田)正遍知(知法界)明行足(具三明)善逝(不來還)世間解無上士(無二世間。國土世間。眾生世間)調御丈夫(能調伏眾生身心惡)天人師(
【現代漢語翻譯】 現代漢語譯本： 昧（對事物不明瞭）。知根（瞭解眾生的根性）。知欲（瞭解眾生的慾望）。知性（瞭解眾生的本性）。至道（最高的道理）。宿命（瞭解前世的命運）。天眼（能看到超自然事物的能力）。無漏（沒有煩惱和執著）。
三明（生死明，宿住明，知證明）。
六通（天眼通，天耳通，他心通，宿命通，神境通，如意通，漏盡通）。
十八不共法：一（身業無失），二（無卒暴音），三（無忘失念），四（無不定心），五（無種種想），六（無不知舍），七（欲無退），八（精進無退），九（正念無退），十（智慧無減），十一（解脫無減），十二（知見無減），十三（一切身業隨智慧行），十四（一切語業隨智慧行），十五（一切意業隨智慧行），十六（知過去世無著無礙），十七（知現在世無著無礙），十八（知未來世無著無礙）。
轉八識成四智，束四智為三身。
第六識：意想。妙觀察智。圓滿報身。
第七識：（傳送樂習）識。平等性智。千百億化身。
六祖禪師頌： 大圓鏡智性清凈，平等性智心無病， 妙觀察智見非功，成所作智同圓鏡， 五八六七果因轉，但轉其名無實性， 若於轉處不留名，繁興永處那伽定。
如來（沒有虛妄），應供（值得供養，是良田福地），正遍知（完全了解法界），明行足（具備三明），善逝（不再輪迴），世間解（瞭解世間），無上士（在世間沒有能超越的，包括國土世間、眾生世間），調御丈夫（能夠調伏眾生的身心惡習），天人師（
【English Translation】 English version: Ignorance (not understanding things clearly). Knowing the roots (understanding the roots of sentient beings). Knowing desires (understanding the desires of sentient beings). Knowing nature (understanding the inherent nature of sentient beings). Supreme path (the highest principle). Destiny (understanding past lives). Heavenly eye (ability to see supernatural things). Without outflows (without afflictions and attachments).
Threefold Clarity (Clarity regarding birth and death, Clarity regarding past abodes, Clarity regarding the knowledge of realization).
Six Supernatural Powers (Heavenly eye, Heavenly ear, Knowing others' minds, Knowing past lives, Supernatural abilities, As-you-wish ability, Exhaustion of outflows).
Eighteen Uncommon Qualities of a Buddha: One (No mistakes in bodily actions), Two (No loud or harsh speech), Three (No forgetfulness), Four (No absent-mindedness), Five (No discrimination), Six (No lack of equanimity), Seven (No decrease in desire [for Dharma]), Eight (No decrease in diligence), Nine (No decrease in mindfulness), Ten (No decrease in wisdom), Eleven (No decrease in liberation), Twelve (No decrease in knowledge and vision), Thirteen (All bodily actions follow wisdom), Fourteen (All verbal actions follow wisdom), Fifteen (All mental actions follow wisdom), Sixteen (Knowing the past without attachment or hindrance), Seventeen (Knowing the present without attachment or hindrance), Eighteen (Knowing the future without attachment or hindrance).
Transforming the eight consciousnesses into four wisdoms, condensing the four wisdoms into three bodies.
Sixth Consciousness: Ideation. Wonderful Observing Wisdom. Perfect Reward Body (Sambhogakaya).
Seventh Consciousness: (Transmitting habitual tendencies) Consciousness. Equality Wisdom. Hundreds of billions of transformation bodies (Nirmanakaya).
Verses by the Sixth Patriarch: The Great Perfect Mirror Wisdom is pure in nature, The Equality Wisdom has no sickness in the mind, The Wonderful Observing Wisdom sees without effort, The Accomplishing Wisdom is like a round mirror, The fifth, eighth, sixth, and seventh [consciousnesses] transform from cause to effect, Only their names are transformed, without substantial nature, If one does not leave a name at the point of transformation, Flourishing activity will eternally abide in Naga Samadhi.
Tathagata (The Thus Come One, without falsehood), Arhat (Worthy of offerings, a field of merit), Samyak-sambuddha (Perfectly and completely knows the Dharma realm), Vidya-carana-sampanna (Complete in knowledge and conduct, possessing the Threefold Clarity), Sugata (Well-gone, never to return), Lokavid (Understands the world), Anuttara-purusa-damya-sarathi (Unsurpassed tamer of beings), Sasta deva-manusyanam (Teacher of gods and humans
能為眾生作眼目)佛(知善法聚不善法聚非善法聚非不善法聚)世尊(二世之中無二佛)。
十號圓明 萬行具足 天龍戴仰 稱無上尊。
法
三藏 修多羅(阿難經［眾］結集為經)毗奈耶(優婆離結集為律)阿毗曇(諸大菩薩［衍］而為論)。
五時(方等。華嚴。般若。法華。涅槃)。
鹿苑十二部經(梵語修多羅。祇夜。毗迦蘭那。伽佗。尼佗羅。優佗那。伊帝目多伽。阇多伽。波佗。毗佛略。阿浮達磨。優婆提舍。唐言契經。重頌。授記。［說］誦。因緣。自說。本事。本性。譬喻。方廣。未曾有。論義)。
儀化四教(頓。漸。秘密。不定)。
法化四教(藏通別圓)。
十信(信心。志念。精進。聞慧。正定。不退。護法。迴向。持戒。發願)。
十住(發心。治地。修行。生貴。具足。正心。不退。童真王子。灌頂)。
十行(歡喜。饒益。無違逆。無掘撓。無癡亂。善現。無著。難得善法。真實)。
十回向(護生離生相。不壞。等一切佛。至一切處。無盡功德。入一切平等。隨順眾生。真如相。無著無縛。人法界無量)。
十地(歡喜。離垢。發光。焰慧。難勝。現前。遠行。不動。善慧。法雲)。
十波
【現代漢語翻譯】 現代漢語譯本： （能為眾生作眼目）佛（知善法聚、不善法聚、非善法聚、非不善法聚）世尊（二世之中無二佛）。
十號圓滿光明，萬行全部具足，天龍恭敬地仰望，稱之為無上尊。
法
三藏：修多羅（Sūtra，阿難經[眾]結集為經），毗奈耶（Vinaya，優婆離結集為律），阿毗曇（Abhidharma，諸大菩薩[衍]而為論）。
五時（方等、華嚴、般若、法華、涅槃）。
鹿苑十二部經（梵語修多羅（Sūtra）、祇夜（Geya）、毗迦蘭那（Vyākaraṇa）、伽佗（Gāthā）、尼佗羅（Nidāna）、優佗那（Udāna）、伊帝目多伽（Itivṛttaka）、阇多伽（Jātaka）、波佗（Vaipulya）、毗佛略（Adbhūta-dharma）、阿浮達磨（Avadāna）、優婆提舍（Upadeśa）。唐言契經、重頌、授記、[說]誦、因緣、自說、本事、本生、譬喻、方廣、未曾有、論義）。
儀化四教（頓、漸、秘密、不定）。
法化四教（藏、通、別、圓）。
十信（信心、志念、精進、聞慧、正定、不退、護法、迴向、持戒、發願）。
十住（發心、治地、修行、生貴、具足、正心、不退、童真王子、灌頂）。
十行（歡喜、饒益、無違逆、無掘撓、無癡亂、善現、無著、難得善法、真實）。
十回向（護生離生相、不壞、等一切佛、至一切處、無盡功德、入一切平等、隨順眾生、真如相、無著無縛、人法界無量）。
十地（歡喜、離垢、發光、焰慧、難勝、現前、遠行、不動、善慧、法雲）。
十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）。
【English Translation】 English version: The Buddha (who can be eyes for all beings) (knows the aggregates of wholesome dharmas, unwholesome dharmas, neither wholesome nor unwholesome dharmas) World Honored One (in two ages there are not two Buddhas).
The ten titles are perfectly bright, the myriad practices are fully complete, the devas and dragons respectfully look up to him, calling him the unsurpassed honored one.
The Dharma
The Three Baskets: Sūtra (Ānanda's collection of discourses into sūtras), Vinaya (Upāli's collection of precepts into the Vinaya), Abhidharma (treatises expounded by great Bodhisattvas).
The Five Periods (Vaipulya, Avataṃsaka, Prajñā, Lotus, Nirvāṇa).
The Twelve Divisions of the Teachings in the Deer Park (Sanskrit: Sūtra, Geya, Vyākaraṇa, Gāthā, Nidāna, Udāna, Itivṛttaka, Jātaka, Vaipulya, Adbhūta-dharma, Avadāna, Upadeśa. Chinese: Sutra, Repetition in verse, Prophecy, [Explanation] Recitation, Causes and Conditions, Self-narration, Previous Lives, Essential Nature, Parable, Extended, Unprecedented, Discussion).
The Four Teachings of Transformation in Manner (Sudden, Gradual, Secret, Undetermined).
The Four Teachings of Transformation in Dharma (Tripiṭaka, Shared, Distinct, Perfect).
The Ten Faiths (Faith, Remembrance, Diligence, Learning and Wisdom, Right Samādhi, Non-regression, Protecting the Dharma, Dedication, Upholding Precepts, Making Vows).
The Ten Dwellings (Arousing the Mind, Preparing the Ground, Cultivating Practice, Being Born into Nobility, Completeness, Correcting the Mind, Non-regression, Prince of Innocence, Consecration).
The Ten Practices (Joy, Benefiting, Non-opposition, Non-obstruction, Non-delusion, Skillful Manifestation, Non-attachment, Difficult to Obtain Good Dharmas, Truthfulness).
The Ten Dedications (Protecting Living Beings and Separating from the Characteristics of Living Beings, Non-destruction, Equaling All Buddhas, Reaching All Places, Endless Merit and Virtue, Entering All Equality, Accordance with Living Beings, Suchness Characteristic, Non-attachment and Non-bondage, Immeasurable Realms of People and Dharma).
The Ten Grounds (Joyful, Immaculate, Luminous, Blazing Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Good Wisdom, Dharma Cloud).
The Ten Perfections (Generosity, Morality, Patience, Diligence, Meditation, Wisdom, Skillful Means, Vow, Power, Knowledge).
羅蜜(佈施。持戒。忍辱。精進。禪定。般若。方便。大愿。大力。大智)。
四無量 大慈(廣濟)大悲(㧞苦)大喜(無畏)大舍(無為)。
四攝法 佈施(利誘)愛語(智㧞)利行(克己)同事(和光)。
四德 常(壽如如無變身)樂(常寂靜體無為)我(善觀察無掛礙)凈(處世界如蓮華)。
四諦 苦(迷涅槃為生死)集(迷菩提為煩惱)滅(轉生死即涅槃)道(轉煩惱即菩提)。
一音演說 普應群機 究竟清凈 名離欲尊。
僧
三十七道品 四念處(觀身不凈。觀受是苦。觀心無常。觀法無我)四神足(樂欲精進。正心。觀行。如意)。四正勤(已生惡令斷。未生惡令不生。未生善令生。已生善令增)。五根(信進念定慧根)。五力(信進念定慧力)。七菩提分(念。擇法。精進。喜。輕安。定。舍覺支)。八聖道分。正見(不惑)。正思(無邪)。正語(無遇)。正業(無作)。正命(乞食)。正進(無妄)。正念(無二)。正定(不亂)。
三德(法身。般若。解說)。
三解脫(空。無相。無愿)。
四弘願誓(度眾生。斷煩惱。求正法。成佛道)。
四辨才(達法。勝我。言詞。樂說無礙)。
四三昧(常
【現代漢語翻譯】 現代漢語譯本 羅蜜（Pāramitā，波羅蜜）：佈施（Dāna，給予）、持戒（Śīla，道德行為）、忍辱（Kṣānti，忍耐）、精進（Vīrya，努力）、禪定（Dhyāna，冥想）、般若（Prajñā，智慧）、方便（Upāya，善巧手段）、大愿（Praṇidhāna，偉大的誓願）、大力（Bala，力量）、大智（Jñāna，偉大的智慧）。
四無量心（Caturapramāṇa）：大慈（Maitrī，給予快樂）、大悲（Karuṇā，解除痛苦）、大喜（Muditā，無畏）、大舍（Upekṣā，無為）。
四攝法（Saṃgrahavastu）：佈施（Dāna，以利益引誘）、愛語（Priyavacana，以智慧引導）、利行（Arthakriyā，克制自己）、同事（Samānārthatā，和諧相處）。
四德（Caturguṇa）：常（Nitya，壽命如如不動，沒有變化）、樂（Sukha，常寂靜，本體無為）、我（Ātman，善於觀察，沒有掛礙）、凈（Śuddha，處於世界如同蓮花）。
四諦（Catvāri-āryasatyāni）：苦（Duḥkha，將涅槃誤認為生死）、集（Samudāya，將菩提誤認為煩惱）、滅（Nirodha，轉變生死即是涅槃）、道（Mārga，轉變煩惱即是菩提）。
一音演說，普應群機，究竟清凈，名離欲尊。
僧（Saṃgha，僧團）
三十七道品（Saptatriṃśad-bodhipākṣikadharmāḥ）：四念處（Sati-patthana，觀身不凈、觀受是苦、觀心無常、觀法無我），四神足（Ṛddhipāda，樂欲精進、正心、觀行、如意），四正勤（Samyak-prahāṇa，已生惡令斷、未生惡令不生、未生善令生、已生善令增），五根（Pañcendriyāṇi，信進念定慧根），五力（Pañca-balāni，信進念定慧力），七菩提分（Sapta-bodhyaṅga，念、擇法、精進、喜、輕安、定、舍覺支），八聖道分（Āryāṣṭāṅgamārga）：正見（Samyag-dṛṣṭi，不迷惑）、正思（Samyak-saṃkalpa，沒有邪念）、正語（Samyag-vāc，沒有惡語）、正業（Samyak-karmānta，沒有惡行）、正命（Samyag-ājīva，乞食為生）、正精進（Samyag-vyāyāma，沒有虛妄）、正念（Samyak-smṛti，沒有二元對立）、正定（Samyak-samādhi，不散亂）。
三德（Triguṇa）：法身（Dharmakāya，佛的法性之身）、般若（Prajñā，智慧）、解脫（Mukti，解脫束縛）。
三解脫門（Trimokṣa）：空（Śūnyatā，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）。
四弘誓願（Catuḥpraṇidhāna）：度眾生、斷煩惱、求正法、成佛道。
四無礙辯（Caturpratisaṃvidā）：達法、勝我、言詞、樂說無礙。
四三昧（Catur-samādhi）：常
【English Translation】 English version Pāramitā (Perfections): Dāna (Generosity), Śīla (Ethical conduct), Kṣānti (Patience), Vīrya (Effort), Dhyāna (Meditation), Prajñā (Wisdom), Upāya (Skillful means), Praṇidhāna (Great Vow), Bala (Strength), Jñāna (Great Knowledge).
Four Immeasurables (Caturapramāṇa): Maitrī (Loving-kindness, giving happiness), Karuṇā (Compassion, removing suffering), Muditā (Sympathetic joy, fearlessness), Upekṣā (Equanimity, non-action).
Four Ways of Gaining Disciples (Saṃgrahavastu): Dāna (Generosity, attracting with benefits), Priyavacana (Kind speech, guiding with wisdom), Arthakriyā (Beneficial conduct, self-restraint), Samānārthatā (Cooperation, harmony).
Four Virtues (Caturguṇa): Nitya (Eternal, life as it is, without change), Sukha (Bliss, constant tranquility, the essence of non-action), Ātman (Self, skillful observation, without attachment), Śuddha (Purity, being in the world like a lotus).
Four Noble Truths (Catvāri-āryasatyāni): Duḥkha (Suffering, mistaking Nirvāṇa for Saṃsāra), Samudāya (Origin of suffering, mistaking Bodhi for Kleshas), Nirodha (Cessation of suffering, transforming Saṃsāra into Nirvāṇa), Mārga (Path to the cessation of suffering, transforming Kleshas into Bodhi).
Speaking with one sound, universally responding to all capacities, ultimately pure, named the Honored One Free from Desire.
Saṃgha (Community)
Thirty-seven Factors of Enlightenment (Saptatriṃśad-bodhipākṣikadharmāḥ): Four Foundations of Mindfulness (Sati-patthana, contemplation of the body as impure, feelings as suffering, mind as impermanent, phenomena as without self), Four Right Exertions (Samyak-prahāṇa, to abandon evil that has arisen, to prevent evil that has not arisen, to generate good that has not arisen, to increase good that has arisen), Four Bases of Supernatural Power (Ṛddhipāda, zeal, effort, mindfulness, investigation, wish-fulfillment), Five Roots (Pañcendriyāṇi, roots of faith, effort, mindfulness, concentration, and wisdom), Five Powers (Pañca-balāni, powers of faith, effort, mindfulness, concentration, and wisdom), Seven Factors of Enlightenment (Sapta-bodhyaṅga, mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, equanimity), Eightfold Noble Path (Āryāṣṭāṅgamārga): Right View (Samyag-dṛṣṭi, without delusion), Right Thought (Samyak-saṃkalpa, without wrong thoughts), Right Speech (Samyag-vāc, without wrong speech), Right Action (Samyak-karmānta, without wrong actions), Right Livelihood (Samyag-ājīva, living by begging), Right Effort (Samyag-vyāyāma, without falsehood), Right Mindfulness (Samyak-smṛti, without duality), Right Concentration (Samyak-samādhi, without distraction).
Three Virtues (Triguṇa): Dharmakāya (Dharma Body, the body of the Buddha's Dharma nature), Prajñā (Wisdom), Mukti (Liberation).
Three Doors of Liberation (Trimokṣa): Śūnyatā (Emptiness), Animitta (Signlessness), Apranihita (Wishlessness).
Four Great Vows (Catuḥpraṇidhāna): To liberate all beings, to eradicate all afflictions, to study all Dharmas, to attain Buddhahood.
Four Kinds of Unimpeded Eloquence (Caturpratisaṃvidā): Understanding of the Dharma, Superiority over oneself, Eloquence, Unimpeded joyful speech.
Four Samādhis (Catur-samādhi): Constant
坐半行半坐。常行。非行非坐)。
四善法(親近善友。聽聞正法。思惟其義。如說修行)。
凈命衣 一(隨處得衣蔽形即足)二(拾糞掃［枝］或但衫衣)三(多寒國土畜百［劫］具)。
凈命食 一(常自乞食)二(僧中凈食)三(檀越送食)。
五觀 一(計功多少量彼來處)二(忖己德行全缺應供)三(防心離過貪等為宗)四(正事良藥為療形枯)五(為成道業應受此食)。
三德(清潔。柔軟。如法)。
六味(鹹淡辛酸甘苦)。
粥有十利(資色。增力。益壽。安樂。辦事。風除。辭清。消宿食。消饑。消渴)。
八大福田(廣路義井。建造橋樑。平治險隘。孝順父母。供養三寶。給事病人。救濟貧苦。設無遮會)。
四恩 佛師(法化教導)國王(水土外護)父母(養育劬勞)信施(四事供養)。
六和(身和同住。口和無諍。意和無違。戒和同遵。見和同解。利和同均)。
三學 戒定慧(三無漏學。成就一切種智。出生八萬四千清凈妙門)。
三毒 貪嗔癡(佛云。世之毒無過三毒。具足八萬四千塵勞煩惱)。
僧預十科 翻譯。解義。習禪。明律。護法。感通。遺身。讀誦。興福。雜科。
僧具六寶
【現代漢語翻譯】 現代漢語譯本 半坐半行，或常行，或非行非坐。
四善法（親近善友，聽聞正法，思惟其義，如所說而修行）。
凈命衣：一（隨處得到衣服遮蔽身體就足夠了），二（拾取糞掃衣[枝]或者只是粗布衣），三（在非常寒冷的國土需要具備）。
凈命食：一（常常自己乞食），二（僧團中清凈的食物），三（檀越[dànyuè，施主]供養的食物）。
五觀：一（計算功德多少，衡量食物的來處），二（衡量自己的德行，是否完全具備應受供養的資格），三（防止內心產生過失，以遠離貪慾等為根本），四（將食物視為治療身體枯槁的良藥），五（爲了成就道業，應當接受此食）。
三德（清潔，柔軟，如法）。
六味（咸、淡、辛、酸、甘、苦）。
粥有十利（滋潤氣色，增加體力，增長壽命，帶來安樂，方便辦事，祛除風邪，使言辭清晰，消除宿食，消除飢餓，消除口渴）。
八大福田（在寬闊的道路上設定義井，建造橋樑，平整危險狹窄的道路，孝順父母，供養三寶[佛、法、僧]，照顧病人，救濟貧困的人，舉辦無遮大會[一種不分貴賤、不分僧俗的佈施大會]）。
四恩：佛師（以佛法化導教誨），國王（提供水土和外在的保護），父母（養育的辛勞），信施（提供衣食住行四事供養）。
六和（身和同住，口和無諍，意和無違，戒和同遵，見和同解，利和同均）。
三學：戒、定、慧（三種無漏學，成就一切種智，出生八萬四千清凈妙門）。
三毒：貪、嗔、癡（佛說：世間的毒害沒有超過這三種毒的。它們具足了八萬四千種塵勞煩惱）。
僧預十科：翻譯，解釋意義，習禪，明律，護法，感通，遺身，讀誦，興福，雜科。
僧具六寶
【English Translation】 English version Sitting half the time and walking half the time, or constantly walking, or neither walking nor sitting.
Four Good Dharmas (befriending virtuous friends, listening to the correct Dharma, contemplating its meaning, and practicing according to what is said).
Clean Life Clothing: One (wherever clothing is obtained, it is sufficient to cover the body), Two (picking up discarded rags [branches] or just coarse cloth), Three (in very cold countries, it is necessary to have sufficient clothing).
Clean Life Food: One (always begging for food oneself), Two (pure food within the Sangha), Three (food offered by Dānapati [dānabati, donors]).
Five Contemplations: One (calculating the amount of merit and measuring the source of the food), Two (measuring one's own virtue, whether one is fully qualified to receive offerings), Three (guarding the mind against faults, with detachment from greed etc. as the principle), Four (regarding food as good medicine for healing the withered body), Five (in order to accomplish the path, one should accept this food).
Three Virtues (cleanliness, softness, accordance with the Dharma).
Six Flavors (salty, bland, spicy, sour, sweet, bitter).
Gruel has Ten Benefits (nourishes complexion, increases strength, prolongs life, brings happiness, facilitates affairs, eliminates wind, clarifies speech, eliminates old food, eliminates hunger, eliminates thirst).
Eight Great Fields of Merit (setting up wells of righteousness on wide roads, building bridges, leveling dangerous and narrow roads, being filial to parents, making offerings to the Three Jewels [Buddha, Dharma, Sangha], caring for the sick, helping the poor, holding unobstructed assemblies [a type of almsgiving assembly regardless of status or monastic/lay status]).
Four Kinds of Grace: Buddha Teacher (transforming and teaching with the Dharma), King (providing land and external protection), Parents (the hardship of raising children), Believers (providing the four necessities of life: clothing, food, shelter, and medicine).
Six Harmonies (harmony in body and dwelling together, harmony in speech and no disputes, harmony in mind and no disagreements, harmony in precepts and following them together, harmony in views and understanding them together, harmony in benefits and sharing them equally).
Three Learnings: Morality, Concentration, Wisdom (three non-outflow learnings, accomplishing all-knowing wisdom, giving rise to eighty-four thousand pure and wonderful gates).
Three Poisons: Greed, Hatred, Ignorance (The Buddha said: There is no poison in the world greater than these three poisons. They are complete with eighty-four thousand defilements and afflictions).
Ten Departments of Monastic Affairs: Translation, Interpretation of Meaning, Practice of Chan, Clarification of Vinaya, Protection of the Dharma, Spiritual Response, Abandonment of the Body, Recitation, Promotion of Blessings, Miscellaneous Departments.
The Sangha Possesses Six Treasures
禪定(頓悟自心超凡入聖)講律(具戒定慧有大辨才)高上(行解雙運不入世流)文章(見聞深實學古驗今)王事(［智］恩識果慈威並行)常僧(精進功業長養聖胎)。
尼遵八敬 一(百歲尼禮初學僧足)二(尼不得罵比丘)三(不得舉比丘過)四(尼犯僧殘求僧懺悔)五(式叉摩那尼從僧具戒)六(尼至半月聽僧教誡)七(尼近僧處斷習修道)八(尼安居竟依僧自恣)。
脫塵異俗 圓頂方袍 入聖超凡 為眾中尊。
三有 欲界(攝四州四惡並六慾天)色界(攝色界十八天並四禪)無色界(空處識處［無有非天］)。
九次第定(初禪。二禪。三禪。四禪。空處。識處。無所有處。非非想處。滅盡想處)。
二十五有(四州四惡處八。六慾並梵天七。四禪四空處八。無想五那舍二)。
七懺悔法(常唸佛恩。生大慚愧。深畏果報。廣發善心。觀罪性空。厭離欲染。冤親平等)。
六念 唸佛(慈悲導師歸依正覺)。念法(三世佛母如教奉行)。念僧(人天福田宜應供養)。念施(普施眾產生就福慧)。念戒(清凈心身息滅眾惡)。念天(長壽安樂自在精進)。
三聚(利益有情。攝律儀戒。攝善法戒)。
五戒(不殺。盜。淫。妄語。飲酒)。
【現代漢語翻譯】 現代漢語譯本 禪定（Dhyana，通過頓悟自心達到超凡入聖的境界）講律（Vinaya，具備戒、定、慧，擁有卓越的辨才）高上（修行與理解並重，不流於世俗）文章（見聞廣博深邃，學識淵博，能借鑒古人經驗來驗證當今）王事（以智慧、恩惠、見識、果斷和慈悲的威嚴來治理國家）常僧（精進修行，功德圓滿，長養聖胎）。
尼遵八敬（比丘尼必須遵守的八條尊敬比丘的戒律）：一（即使是百歲的比丘尼，也應禮敬初學的比丘）二（比丘尼不得辱罵比丘）三（不得揭發比丘的過失）四（比丘尼若犯僧殘罪，應向比丘懺悔）五（式叉摩那尼應從比丘處受具足戒）六（比丘尼應每月兩次聽受比丘的教誡）七（比丘尼應在靠近比丘的地方斷除惡習，修習聖道）八（比丘尼安居結束后，應依止比丘進行自恣）。
脫離塵世，不同於世俗之人，剃髮圓頂，身披袈裟，進入聖賢之境，超越凡俗，成為大眾中的尊者。
三有（三界）：欲界（Kāmadhātu，包括四大洲、四惡趣以及六慾天）色界（Rūpadhātu，包括十八天以及四禪天）無色界（Arūpadhātu，包括空無邊處天、識無邊處天[無有非非想處天]）。
九次第定（九種次第禪定）：初禪（Prathama Dhyana）。二禪（Dvitīya Dhyana）。三禪（Tritīya Dhyana）。四禪（Caturtha Dhyana）。空無邊處定（Ākāśānantyāyatana）。識無邊處定（Vijñānānantyāyatana）。無所有處定（Ākiṃcanyāyatana）。非想非非想處定（Naivasaṃjñānāsaṃjñāyatana）。滅盡定（Nirodha-samāpatti）。
二十五有（輪迴存在的二十五種狀態）：四洲、四惡趣共八。六慾天加上梵天共七。四禪天、四空處共八。無想天、五那舍天共二。
七懺悔法（七種懺悔的方法）：常唸佛恩。生大慚愧心。深深畏懼果報。廣泛發起善心。觀罪性本空。厭離慾望的染污。對冤親平等對待。
六念（六種憶念）：唸佛（Buddha，慈悲的導師，歸依于正覺）。念法（Dharma，三世諸佛之母，如教奉行）。念僧（Sangha，人天福田，應當供養）。念施（Dāna，普遍佈施眾生，成就福德與智慧）。念戒（Śīla，清凈身心，止息各種惡行）。念天（Deva，長壽安樂，自在精進）。
三聚（三種戒律的集合）：饒益有情戒（眾生利益）。攝律儀戒（防止惡行）。攝善法戒（修習善法）。
五戒（Pañca-śīla，五條戒律）：不殺生（prāṇātipāta）。不偷盜（adattādāna）。不邪淫（kāma-mithyācāra）。不妄語（mṛṣā-vāda）。不飲酒（surāmeraya-majja-pamādaṭṭhānā）。
【English Translation】 English version Zen meditation (Dhyana, enlightenment of one's own mind to transcend the mundane and enter the realm of sainthood), lecturing on the Vinaya (possessing precepts, concentration, and wisdom, with great eloquence), high and superior (practicing and understanding equally, not falling into worldly currents), writing (deep and substantial knowledge from seeing and hearing, learning from the past to verify the present), royal affairs (governing with wisdom, grace, discernment, decisiveness, and compassionate majesty), constant Sangha (diligent practice, meritorious deeds, nurturing the sacred embryo).
Nuns observe the Eight Garudhammas (eight weighty precepts that nuns must observe towards monks): One (a nun, even if a hundred years old, should respectfully greet a newly ordained monk). Two (a nun must not scold a monk). Three (a nun must not accuse a monk of wrongdoing). Four (if a nun commits a Sanghavasesa offense, she must seek repentance from the monks). Five (a female trainee, Śikṣamāṇā, must receive full ordination from the Sangha of monks). Six (nuns should listen to the admonishments of the monks every half-month). Seven (nuns should live near monks to cut off bad habits and cultivate the path). Eight (after the rainy season retreat, nuns should rely on the monks for self-surrender, Pavāraṇā).
Free from dust and different from worldly customs, with a shaved head and wearing robes, entering the realm of the holy and transcending the mundane, becoming the most venerable among the assembly.
Three Realms (Tridhātu): Desire Realm (Kāmadhātu, including the four continents, the four evil destinies, and the six desire heavens), Form Realm (Rūpadhātu, including the eighteen heavens and the four Dhyana heavens), Formless Realm (Arūpadhātu, including the Heaven of Infinite Space, the Heaven of Infinite Consciousness [without the Heaven of Neither Perception Nor Non-Perception]).
Nine Successive Attainments (Nine sequential stages of meditative absorption): First Dhyana (Prathama Dhyana). Second Dhyana (Dvitīya Dhyana). Third Dhyana (Tritīya Dhyana). Fourth Dhyana (Caturtha Dhyana). Sphere of Infinite Space (Ākāśānantyāyatana). Sphere of Infinite Consciousness (Vijñānānantyāyatana). Sphere of Nothingness (Ākiṃcanyāyatana). Sphere of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). Cessation of Perception and Sensation (Nirodha-samāpatti).
Twenty-Five Existences (Twenty-five states of existence in Samsara): Four continents and four evil destinies, totaling eight. Six desire heavens plus the Brahma heaven, totaling seven. Four Dhyana heavens and four formless realms, totaling eight. The Heaven of Non-Perception and the five Anāgāmin heavens, totaling two.
Seven Methods of Repentance (Seven ways to repent): Constantly remember the Buddha's kindness. Generate great shame and remorse. Deeply fear the consequences of actions. Broadly generate good intentions. Observe that the nature of sin is empty. Renounce the defilements of desire. Treat enemies and relatives equally.
Six Recollections (Six kinds of mindfulness): Recollection of the Buddha (Buddha, the compassionate guide, taking refuge in perfect enlightenment). Recollection of the Dharma (Dharma, the mother of the Buddhas of the three times, practicing according to the teachings). Recollection of the Sangha (Sangha, the field of merit for humans and gods, worthy of offerings). Recollection of Generosity (Dāna, universally giving to sentient beings, accomplishing merit and wisdom). Recollection of Morality (Śīla, purifying body and mind, ceasing all evil deeds). Recollection of the Devas (Deva, long life, happiness, freedom, and diligence).
Three Aggregates (Three collections of precepts): Benefiting sentient beings (Sarva sattva hita). Restraining precepts (restraining from evil actions). Accumulating good qualities (cultivating good dharmas).
Five Precepts (Pañca-śīla, five vows): Abstaining from killing (prāṇātipāta). Abstaining from stealing (adattādāna). Abstaining from sexual misconduct (kāma-mithyācāra). Abstaining from false speech (mṛṣā-vāda). Abstaining from intoxicants (surāmeraya-majja-pamādaṭṭhānā).
受戒五利 一(［什法］諸佛愍念守護)。二(命終之日正見歡喜)。三(常行勝處菩薩為友)。四(功德戒聚悉得成就)。五(今世後世福慧滿足)。
三界。
天上五衰(頭上華萎。腋下汗［氣］。身光不現。衣染塵垢。不樂本位)。
人間四相。生(夭壽不定)成。老(色力衰損)住。病(四大不調)壞。死(識隨業□)空。
五蘊 色(色空)受(觸離)想(記忘)行(滅生)識(湛搖)。
十八界。識(眼見色。耳聞聲。鼻嗅香。舌嘗味。身染觸。意緣法 由內六根。使中六識。緣外六塵。成十八界)。
十二因緣 無明。行。識。名色。六入。觸。受。愛。取。有。生。老死。
三惑(無明。見思。塵沙)。
三障(煩惱。業。報)。
十纏(無慚。無愧。嫉妒。疑悔。掉舉。怨恨。慳吝。睡眠。昏沉。覆藏)。
十使(身見。邊見。戒取。見取。邪見。貪。瞋。癡。慢。疑)使。三界共成八十八使。
六種邪見(斷。常。自然。苦行。逐僻。曲因不由)。見(各各出生。共成九十六種外道邪見)。
外道六師 富蘭那(說不生不滅計雙非一門)末迦利(說空自然撥無因果)刪阇夜(說過八萬劫道不用修)阿耆多翅舍
【現代漢語翻譯】 現代漢語譯本 受戒五利：一、（［什法］諸佛愍念守護）。二、（命終之日正見歡喜）。三、（常行勝處菩薩為友）。四、（功德戒聚悉得成就）。五、（今世後世福慧滿足）。 三界（Trailokya）：欲界（Kāmadhātu）、色界（Rūpadhātu）、無色界（Arūpadhātu）。 天上五衰（Pañca-parihāṇi）：頭上華萎，腋下汗［氣］，身光不現，衣染塵垢，不樂本位。 人間四相：生（夭壽不定），成，老（色力衰損），住，病（四大不調），壞，死（識隨業□），空。 五蘊（Pañca-skandha）：色（Rūpa）（*空），受（Vedanā）（觸離），想（Saṃjñā）（記忘），行（Saṃskāra）（滅生），識（Vijñāna）（湛搖）。 十八界（Aṣṭādaśa dhātavaḥ）：識（Vijñāna）（眼見色，耳聞聲，鼻嗅香，舌嘗味，身染觸，意緣法。由內六根，使中六識，緣外六塵，成十八界）。 十二因緣（Dvādaśāṅga-pratītyasamutpāda）：無明（Avidyā），行（Saṃskāra），識（Vijñāna），名色（Nāmarūpa），六入（Ṣaḍāyatana），觸（Sparśa），受（Vedanā），愛（Tṛṣṇā），取（Upādāna），有（Bhava），生（Jāti），老死（Jarā-maraṇa）。 三惑：無明（Avidyā），見思（Dṛṣṭi-vicikitsā），塵沙。 三障：煩惱（Kleśa），業（Karma），報（Vipāka）。 十纏：無慚（Āhrīkya），無愧（Anapatrāpya），嫉妒（Īrṣyā），疑悔（Kaukritya），掉舉（Audhatya），怨恨（Krodha），慳吝（Mātsarya），睡眠（Styana），昏沉（Middha），覆藏（Mrakṣa）。 十使：身見（Satkāya-dṛṣṭi），邊見（Antagrāha-dṛṣṭi），戒取（Śīlāvrata-parāmarśa），見取（Dṛṣṭi-parāmarśa），邪見（Mithyā-dṛṣṭi），貪（Rāga），瞋（Dveṣa），癡（Moha），慢（Māna），疑（Vicikitsā）。使，三界共成八十八使。 六種邪見：斷（Uccheda），常（Śāśvata），自然（Svabhāva），苦行（Tapas），逐僻，曲因不由。見（各各出生，共成九十六種外道邪見）。 外道六師：富蘭那（Pūraṇa）（說不生不滅計雙非一門），末迦利（Maskarin）（說空自然撥無因果），刪阇夜（Sañjaya）（說過八萬劫道不用修），阿耆多翅舍欽婆羅（Ajita Kesakambalin）
【English Translation】 English version The five benefits of receiving precepts: 1. (The Buddhas compassionately protect and guard [the receiver of precepts]). 2. (At the moment of death, one has right view and joy). 3. (One constantly walks in superior places and has Bodhisattvas as friends). 4. (Meritorious precepts are all accomplished). 5. (In this life and future lives, one is fulfilled with blessings and wisdom). The Three Realms (Trailokya): Desire Realm (Kāmadhātu), Form Realm (Rūpadhātu), Formless Realm (Arūpadhātu). The five signs of decay in the heavens (Pañca-parihāṇi): Flowers on the head wither, sweat [and odor] under the armpits, bodily light disappears, clothes are stained with dust, and one is not happy in their position. The four characteristics of the human realm: Birth (life span uncertain), formation, aging (decline in appearance and strength), abiding, sickness (imbalance of the four elements), decay, death (consciousness follows karma), emptiness. The Five Aggregates (Pañca-skandha): Form (Rūpa) (*emptiness), Feeling (Vedanā) (contact and separation), Perception (Saṃjñā) (memory and forgetting), Mental Formations (Saṃskāra) (cessation and arising), Consciousness (Vijñāna) (stillness and movement). The Eighteen Realms (Aṣṭādaśa dhātavaḥ): Consciousness (Vijñāna) (the eye sees form, the ear hears sound, the nose smells fragrance, the tongue tastes flavor, the body feels touch, the mind cognizes phenomena. From the six internal sense bases, arise the six consciousnesses, which cognize the six external sense objects, forming the eighteen realms). The Twelve Links of Dependent Origination (Dvādaśāṅga-pratītyasamutpāda): Ignorance (Avidyā), Volitional Action (Saṃskāra), Consciousness (Vijñāna), Name and Form (Nāmarūpa), Six Sense Bases (Ṣaḍāyatana), Contact (Sparśa), Feeling (Vedanā), Craving (Tṛṣṇā), Grasping (Upādāna), Becoming (Bhava), Birth (Jāti), Old Age and Death (Jarā-maraṇa). The Three Delusions: Ignorance (Avidyā), Views and Thoughts (Dṛṣṭi-vicikitsā), Dust and Sand. The Three Obstacles: Afflictions (Kleśa), Karma (Karma), Retribution (Vipāka). The Ten Entanglements: Shamelessness (Āhrīkya), Lack of Embarrassment (Anapatrāpya), Jealousy (Īrṣyā), Regret (Kaukritya), Restlessness (Audhatya), Resentment (Krodha), Stinginess (Mātsarya), Sleepiness (Styana), Drowsiness (Middha), Concealment (Mrakṣa). The Ten Fetters: Self-view (Satkāya-dṛṣṭi), Extreme View (Antagrāha-dṛṣṭi), Attachment to Rules and Rituals (Śīlāvrata-parāmarśa), Attachment to Views (Dṛṣṭi-parāmarśa), Wrong View (Mithyā-dṛṣṭi), Greed (Rāga), Hatred (Dveṣa), Delusion (Moha), Pride (Māna), Doubt (Vicikitsā). These fetters, combined across the three realms, form the eighty-eight fetters. The Six Kinds of Wrong Views: Annihilation (Uccheda), Eternalism (Śāśvata), Naturalism (Svabhāva), Asceticism (Tapas), Following Deviant Paths, Distorted Causes and Effects. These views (each arising separately, together form ninety-six kinds of heretical views). The Six Heretical Teachers: Pūraṇa (who said that there is neither birth nor death, adhering to a dualistic non-unity doctrine), Maskarin (who said that everything is empty and natural, denying cause and effect), Sañjaya (who said that the path takes eighty thousand kalpas and does not need cultivation), Ajita Kesakambalin
(說修苦行㧞發等法)迦羅鳩陀(說兩亦法□亂不定)尼犍子(說業定執人死復人)。
五刑 突吉羅(笞金)削 提舍尼(杖木)割 波逸提(徒水)劓 僧殘(流火)墨 波羅夷(死土)。
七情 喜。怒。憂。懼。愛。憎。欲。
八風 利(財喜)衰(憂病)毀(訕謗)譽(欽贊)稱(揚德)譏(刺誚)苦(迫惱)樂(放逸)。
八苦(生。老。病。死。愛別離。怨憎會。求不得。五陰盛)苦。
五種邪命 一(為利養故詐現奇特)二(為利養故自說功德)三(為利養故占相吉兇)四(為利養故高聲現威令人畏懼)五(為利養故彰己有德感動人心)。
大三災 大水(世界漂沒至初禪天)大火(大地洞然至二禪天)大風(須彌飄擊至三禪天)。
小三災(刀兵。疾疫。饑饉。惟善同劫不同愛)。
十惡(殺生。偷盜。邪淫。妄語。惡口。兩舌。綺語。貪慾。嗔恚。邪見)○(華嚴經云。十惡業報。上等地獄因。中等餓鬼因。下等畜生因。誡之即十善道。下品生人天。中品二乘。上品菩薩佛乘)。
八難 地獄趣(貪慾)餓鬼趣(嗔恚)畜生趣(愚癡)北俱盧洲(頑嚚)生在佛前(慢嫉)生在佛后(懶怠)聾盲瘖啞(謗法)世智辨聰(闡提)。
【現代漢語翻譯】 現代漢語譯本 (關於修行苦行、拔頭髮等方法)迦羅鳩陀（Kala-kuta，一種苦行者，主張通過苦行獲得解脫，此處指其主張的苦行方式包括拔頭髮等）說兩亦法（主張不確定的修行方法，一會兒這樣一會兒那樣，搖擺不定），尼犍子（Nigantha，耆那教的創始人，此處指其教派）說業定執人死復人（主張業力決定論，認為人的命運和輪迴是註定的）。 五刑：突吉羅（Dukkata，輕罪，處以笞刑和罰金），削（Suddha，罪行較輕，處以杖刑），提舍尼（Desana，需要懺悔的罪行，處以割刑），波逸提（Pacittiya，較重的罪行，處以流放和黥刑），僧殘（Sanghadisesa，重罪，處以火刑和墨刑），波羅夷（Parajika，極重的罪行，處以死刑）。 七情：喜、怒、憂、懼、愛、憎、欲。 八風：利（Lābha，獲得利益時的喜悅），衰（Alābha，失去利益時的憂愁），毀（Ayasa，受到誹謗時的沮喪），譽（Yasa，獲得讚譽時的喜悅），稱（ प्रशंसा，稱讚美德），譏（ निन्दा，譏諷嘲笑），苦（Dukkha，遭受逼迫惱亂的痛苦），樂（Sukha，沉溺於放逸的快樂）。 八苦（生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦）。 五種邪命：一（爲了獲得供養，故意裝出與衆不同的樣子），二（爲了獲得供養，自我吹噓功德），三（爲了獲得供養，占卜算卦，預測吉兇），四（爲了獲得供養，大聲喧譁，裝出威嚴的樣子，使人畏懼），五（爲了獲得供養，標榜自己有德行，以此感動人心）。 大三災：大水災（世界被洪水淹沒，直至初禪天），大火災（大地燃燒殆盡，直至二禪天），大風災（須彌山被狂風吹擊，直至三禪天）。 小三災：刀兵災、疾疫災、饑饉災（只有行善之人才能在劫難中倖免）。 十惡業：殺生、偷盜、邪淫、妄語、惡口、兩舌、綺語、貪慾、嗔恚、邪見。（《華嚴經》說：十惡業的果報，上品是地獄的因，中品是餓鬼的因，下品是畜生的因。戒除十惡業就是十善道，下品可以生人天，中品可以證二乘果位，上品可以成就菩薩和佛的果位）。 八難：地獄道（因貪慾而墮入），餓鬼道（因嗔恚而墮入），畜生道（因愚癡而墮入），北俱盧洲（Uttarakuru，四大部洲之一，此處指生活安逸而不利於修行），生在佛前（因傲慢嫉妒而錯過佛陀教誨），生在佛后（因懶惰懈怠而錯過佛陀教誨），聾盲瘖啞（因誹謗佛法而受報），世智辯聰（雖然聰明但心懷邪見，斷善根者）。
【English Translation】 English version (Regarding the practice of asceticism, hair-pulling, etc.) Kala-kuta (a type of ascetic who advocates liberation through asceticism, here referring to his advocated ascetic practices including hair-pulling) speaks of 'both-also' methods (advocating uncertain practices, sometimes this way, sometimes that way, wavering and unsettled), Nigantha (the founder of Jainism, here referring to his sect) speaks of 'karma-determined, clinging to the idea that people die and are reborn' (advocating determinism of karma, believing that people's fate and reincarnation are predetermined). The five punishments: Dukkata (a minor offense, punished with flogging and a fine), Suddha (a lighter offense, punished with a staff), Desana (an offense requiring confession, punished with cutting), Pacittiya (a more serious offense, punished with exile and tattooing), Sanghadisesa (a serious offense, punished with fire and branding), Parajika (an extremely serious offense, punished with death). The seven emotions: joy, anger, sorrow, fear, love, hate, desire. The eight winds: gain (Lābha, joy when gaining benefits), loss (Alābha, sorrow when losing benefits), defamation (Ayasa, frustration when being slandered), praise (Yasa, joy when receiving praise), commendation ( प्रशंसा, commending virtues), ridicule ( निन्दा, mocking and ridiculing), suffering (Dukkha, suffering from oppression and disturbance), pleasure (Sukha, indulging in unrestrained pleasure). The eight sufferings: the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not getting what one wants, the suffering of the flourishing of the five aggregates. The five kinds of wrong livelihood: one (for the sake of gain, deliberately appearing extraordinary), two (for the sake of gain, boasting about one's own merits), three (for the sake of gain, practicing divination and fortune-telling, predicting good and bad luck), four (for the sake of gain, making loud noises, putting on an air of authority, making people fearful), five (for the sake of gain, advertising one's own virtues, thereby moving people's hearts). The three great calamities: the great flood (the world is submerged in a flood, up to the first dhyana heaven), the great fire (the earth is burned to ashes, up to the second dhyana heaven), the great wind (Mount Sumeru is struck by a hurricane, up to the third dhyana heaven). The three minor calamities: the calamity of war, the calamity of disease, the calamity of famine (only those who do good deeds can escape the calamities). The ten evil deeds: killing, stealing, sexual misconduct, false speech, harsh speech, divisive speech, idle chatter, greed, anger, wrong views. (The Avatamsaka Sutra says: The retribution for the ten evil deeds, the highest grade is the cause of hell, the middle grade is the cause of hungry ghosts, the lowest grade is the cause of animals. Abstaining from the ten evil deeds is the ten good paths, the lowest grade can be reborn in the human and heavenly realms, the middle grade can attain the fruit of the two vehicles, the highest grade can achieve the fruit of Bodhisattvas and Buddhas). The eight difficulties: the hell realm (falling into it due to greed), the hungry ghost realm (falling into it due to anger), the animal realm (falling into it due to ignorance), Uttarakuru (one of the four continents, here referring to a life of ease that is not conducive to practice), being born before the Buddha (missing the Buddha's teachings due to arrogance and jealousy), being born after the Buddha (missing the Buddha's teachings due to laziness and sloth), being deaf, blind, and mute (suffering retribution for slandering the Dharma), worldly wisdom and eloquence (although intelligent, having evil views, those who have severed their roots of goodness).
四依(依糞掃衣。依殘棄藥。依乞食。依樹下居)。
須陀洹 斯陀含 阿那含 阿羅漢
究竟
生。老。病。死。憂。悲。求不得。冤憎會 八苦。
色受想行識 五蘊。
三十七品助道。四無量心。
貪嗔癡 畢竟斷故。
(此四果修行依此究竟即證果也)。
辟支佛果十二因緣。菩薩果六波羅蜜。摩訶薩埵添方便願力智四波羅蜜。
釋迦文賦
唐太原王勃奉 詔撰
原夫佛者覺也。神而化之。修六年而得道。統三界以稱師。帝釋梵王。尚猶皈敬。老聃宣父。寧不參隨。昔如來下兜率天。生中印土。降神而大地搖動。應跡而諸天擁護。九龍吐水滿身而花落紛紛。七寶祥雲舉足而蓮生步步。蓋以玉輦呈瑞。金輪啟圖。恩沾九有。行洽三無。寶殿之龍顏大悅。春圍之鳳德何虞。方知灌頂之靈心。興王后嗣。必為萬類之化主。作帝中樞。豈不知海量無邊。天情極廣。厭六宮珠翠之色。惡千妃絲竹之響。雪山深處。全拋有漏之身心。海月圓時。頓悟無為之法想。莫不魔軍振動。法界奔驚。覺閻浮之日出。睹憂缽之華生。十方調御。皆來圓光自在。六趣含靈。盡喜金色分明。暨乎萬法歸空。雙林告滅。演摩訶般若之教。示阿耨多羅之訣。普光殿里。會
【現代漢語翻譯】 現代漢語譯本： 四依(依糞掃衣，指穿用從垃圾堆或丟棄物中撿來的衣服；依殘棄藥，指使用被丟棄的或剩下的藥物；依乞食，指通過乞討獲得食物；依樹下居，指居住在樹下)。 須陀洹(Sotapanna，入流果)，斯陀含(Sakadagami，一來果)，阿那含(Anagami，不還果)，阿羅漢(Arahat，無學果)。 究竟(涅槃，最終目標)。 生、老、病、死、憂、悲、求不得、冤憎會，八苦。 色、受、想、行、識，五蘊。 三十七品助道(三十七道品)，四無量心(慈、悲、喜、舍)。 貪、嗔、癡，畢竟斷故(因為徹底斷除了貪婪、嗔恨和愚癡)。 (此四果修行依此究竟即證果也)(這四種果位的修行，依據這些最終都能證得果位)。 辟支佛果(Pratyekabuddha，緣覺)十二因緣(十二因緣)。菩薩果(Bodhisattva，菩薩)六波羅蜜(六度)。摩訶薩埵(Mahasattva，大菩薩)添方便願力智四波羅蜜(加上方便、愿、力、智四種波羅蜜)。 釋迦文賦 唐太原王勃奉詔撰 原夫佛者覺也。神而化之。修六年而得道。統三界以稱師。帝釋(Indra，佛教護法神)梵王(Brahma，色界天主)。尚猶皈敬。老聃宣父。寧不參隨。昔如來(Tathagata，佛的稱號之一)下兜率天(Tushita Heaven，欲界天之一)。生中印土。降神而大地搖動。應跡而諸天擁護。九龍吐水滿身而花落紛紛。七寶祥雲舉足而蓮生步步。蓋以玉輦呈瑞。金輪啟圖。恩沾九有。行洽三無。寶殿之龍顏大悅。春圍之鳳德何虞。方知灌頂之靈心。興王后嗣。必為萬類之化主。作帝中樞。豈不知海量無邊。天情極廣。厭六宮珠翠之色。惡千妃絲竹之響。雪山深處。全拋有漏之身心。海月圓時。頓悟無為之法想。莫不魔軍振動。法界奔驚。覺閻浮(Jambudvipa，我們所居住的這個世界)之日出。睹憂缽(Utpala，藍色蓮花)之華生。十方調御。皆來圓光自在。六趣含靈。盡喜金色分明。暨乎萬法歸空。雙林告滅。演摩訶般若(Maha Prajna，大智慧)之教。示阿耨多羅(Anuttara，無上)之訣。普光殿里。 會
【English Translation】 English version: The Four Reliances (relying on robes made of discarded rags; relying on discarded medicines; relying on alms for food; relying on dwelling beneath trees). Sotapanna (Stream-enterer), Sakadagami (Once-returner), Anagami (Non-returner), Arahat (Worthy One). Ultimate (Nirvana, the final goal). Birth, old age, sickness, death, sorrow, grief, not getting what one wants, being in the company of those one hates, the eight sufferings. Form, feeling, perception, mental formations, consciousness, the five aggregates. The Thirty-seven Aids to Enlightenment (Thirty-seven Factors of Enlightenment), the Four Immeasurables (loving-kindness, compassion, sympathetic joy, equanimity). Greed, hatred, delusion, because they are completely eradicated. (The cultivation of these four fruits, relying on this ultimate, will lead to the attainment of the fruits). The Pratyekabuddha (Solitary Buddha) fruit of the Twelve Links of Dependent Origination. The Bodhisattva (Enlightenment Being) fruit of the Six Paramitas (Perfections). The Mahasattva (Great Being) adds the Four Paramitas of skillful means, vow, power, and wisdom. Rhapsody on Shakyamuni Composed by Wang Bo of Taiyuan, Tang Dynasty, by Imperial Order Now, the Buddha is one who is awakened. He transforms divinely. He attained enlightenment after six years of practice. He is revered as the teacher of the Three Realms. Even Indra (Lord of Gods) and Brahma (Creator God) still take refuge in him. How could Lao Tzu and Confucius not follow him? In the past, the Tathagata (Buddha) descended from the Tushita Heaven and was born in Central India. When he descended, the earth shook, and when he manifested, the gods protected him. Nine dragons spouted water, covering his body, and flowers fell in profusion. Auspicious clouds of seven treasures rose, and with each step, lotuses bloomed. Indeed, a jade carriage presented auspicious signs, and a golden wheel initiated the path. His grace extended to the nine regions, and his conduct permeated the three non-existences. The dragon face in the treasure palace was greatly pleased. How could the phoenix virtue in the spring enclosure be worried? Only then did one know the spiritual mind of the consecration, and that the descendants of the king would surely become the master of all beings, and the central pivot of the emperor. How could one not know that the capacity of the sea is boundless, and the heavenly sentiment is extremely broad? He detested the colors of pearls and jade in the six palaces, and loathed the sounds of silk and bamboo from the thousands of concubines. In the depths of the snowy mountains, he completely abandoned his defiled body and mind. When the sea moon was full, he suddenly awakened to the thought of the unconditioned Dharma. As a result, the demon armies trembled, and the Dharma realms were alarmed. He awakened the sunrise in Jambudvipa (Earth), and witnessed the birth of the Utpala (Blue Lotus) flower. The tamers of the ten directions all came, with their radiant light and freedom. All sentient beings in the six realms rejoiced in the distinct golden color. When all dharmas returned to emptiness, and the twin trees announced extinction, he expounded the teachings of Maha Prajna (Great Wisdom), and revealed the secret of Anuttara (Unsurpassed). In the Pu Guang Hall. Gathering
十地之華嚴。耆阇山中。授三乘之記莂。是知靈覺無盡。神理莫聞。芥子內三千之國。藕絲藏百萬之軍。目容修廣于青蓮寒生定水。毫相分明于皓月照破迷云。群機而不睹靈蹤。萬世而空留聖蹟。嗟釋迦之末法將盡。仰慈氏之何日調伏。我今迴向菩提。一心歸命圓寂。
正法一千年。前五百年。解脫為正宗。禪定為兼修。后五百年。禪定為正宗。多聞為兼修。
像法一千年。前五百年。多聞為正宗。福德為兼修。后五百年。福德為正宗。斗諍為兼修。
末法一萬年。斗諍為正宗。懈怠為兼修。
釋迦如來入涅槃。至今 大元至元二年歲丙子。歷計二千二百八十五載(自此之後積年遞增歲數)。
菩薩戒經云。是日已過。命亦隨減。如少水魚。斯有何樂。眾等當勤精進。如救頭然。但念無常。慎勿放逸。
夫述身毒國如來託生。當此真丹姬周時也。年代浸遠。人世參差。指而言之。亟迷前後。今編次甲子。纮絡古今。續以帝年綱紀時代。庶禪讓霸主。若鏡目前。遷革朝市。如鑒掌內。然後考諸君王。澤被撫適時。佛法化流。應機濟物。釋經孔教。理契冥符。可謂靈降五天。瑞通八表者也。姬昌母夢大人。感因而生。昌龍顏虎眉。身長一丈。胸有四乳。國濵西戎。政被東漸。赤雀降
【現代漢語翻譯】 現代漢語譯本： 《十地經》的華嚴法會，在耆阇山（Grdhrakuta，又名鷲峰山）中，授予聲聞乘、緣覺乘、菩薩乘三種乘的記別（vyakarana，預言未來成佛）。由此可知，靈覺是無盡的，神妙的道理難以聽聞。芥子（芥菜籽）中能容納三千大千世界，藕絲中能隱藏百萬軍隊。佛的眼睛比青蓮花還要修長寬廣，寒生定水（禪定之水）；佛的眉間白毫相，像皓月一樣分明，照破迷云。眾生群體不能見到佛的靈蹤，萬世空留下佛的聖蹟。可嘆釋迦牟尼佛的末法時期將要結束，仰望彌勒菩薩何時才能調伏眾生。我今將功德迴向菩提，一心歸命于圓寂。 正法時期一千年，前五百年，以解脫為最重要，禪定為輔助修行；后五百年，以禪定為最重要，多聞（聽聞佛法）為輔助修行。 像法時期一千年，前五百年，以多聞為最重要，修福德為輔助修行；后五百年，以修福德為最重要，鬥爭為輔助修行。 末法時期一萬年，以鬥爭為最重要，懈怠為輔助修行。 釋迦如來入涅槃，至今，大元至元二年歲在丙子，歷時計算二千二百八十五年（從此之後，累積的年份逐漸增加）。 《菩薩戒經》說：『這一天已經過去，壽命也隨著減少，如同少水之魚，這有什麼快樂可言？你們應當勤奮精進，如同救燃眉之急一樣，只念無常，謹慎不要放逸。』 追述身毒國（印度）如來託生，正當中國真丹（中國）姬周時期。年代久遠，人世間有差異，指著說這件事，常常迷惑於前后。現在編排甲子，貫穿古今，繼續用帝王的年號來綱紀時代，希望禪讓的聖王和稱霸的諸侯，像在眼前一樣清楚；朝代的更替，如同在手掌中觀看一樣明白。然後考察各位君王，恩澤普及撫慰百姓的時節，佛法教化的流傳，應機教化眾生，釋迦牟尼佛的經典和孔子的教誨，道理暗合，可以說是靈瑞降臨五天（印度），祥瑞通達八方。
【English Translation】 English version: The Avatamsaka Assembly of the Ten Stages, on Mount Grdhrakuta (Vulture Peak), bestows predictions (vyakarana, prophecies of future Buddhahood) upon the three vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle. From this, it is known that spiritual awareness is inexhaustible, and the profound principles are difficult to hear. Within a mustard seed (mustard seed), there can be three thousand great chiliocosms; within a lotus root silk, a million soldiers can be hidden. The Buddha's eyes are more elongated and wider than blue lotus flowers, and cool, clear water arises from samadhi (meditative concentration); the white hair-curl between the Buddha's eyebrows is as distinct as the bright moon, illuminating and dispelling the clouds of delusion. The multitude of beings cannot behold the spiritual traces of the Buddha, and for myriad ages, only the sacred relics remain. Alas, the Dharma-ending Age of Shakyamuni Buddha is about to end; we look up to Maitreya Bodhisattva, wondering when he will tame and subdue beings. Now, I dedicate the merit to Bodhi (enlightenment), wholeheartedly taking refuge in Nirvana (perfect quiescence). During the Proper Dharma Age of one thousand years, in the first five hundred years, liberation (moksha) is the most important, with meditation as a supplementary practice; in the latter five hundred years, meditation is the most important, with learning (hearing the Dharma) as a supplementary practice. During the Semblance Dharma Age of one thousand years, in the first five hundred years, learning is the most important, with cultivating merit as a supplementary practice; in the latter five hundred years, cultivating merit is the most important, with strife as a supplementary practice. During the Dharma-ending Age of ten thousand years, strife is the most important, with laziness as a supplementary practice. Since Shakyamuni Tathagata entered Nirvana, to this day, the second year of Zhiyuan in the Great Yuan Dynasty, the year Bingzi, a total of two thousand two hundred and eighty-five years have passed (from this point onward, the accumulated years gradually increase). The Bodhisattva Precept Scripture says: 'This day has passed, and life is also decreasing, like fish in little water, what joy is there in this? You should diligently strive forward, as if saving a burning head, only be mindful of impermanence, and be careful not to be lax.' Tracing back to when the Tathagata was born in Sindhu (India), it was during the time of the Ji Zhou Dynasty in China. The years are distant, and there are differences in the human world; pointing to it and speaking of it, one often becomes confused about the order. Now, arranging the Jiazi (sexagenary cycle), connecting the past and present, and continuing with the emperors' reign years to outline the eras, it is hoped that the sage kings who abdicated and the hegemonic lords will be as clear as if they were before one's eyes; the changes of dynasties will be as clear as looking at the palm of one's hand. Then, examining the various rulers, the times when their grace extended to comforting the people, the propagation of the Buddha Dharma, teaching beings according to their capacity, the scriptures of Shakyamuni Buddha and the teachings of Confucius, the principles secretly correspond, it can be said that spiritual auspiciousness descended upon the Five Indias, and auspicious omens reached the eight directions.
祉。改稱周。謚曰文王。都酆。收葬枯骸。天下歸服。故夫子曰。文王之德美哉。不動而化。到其子發武王。伐紂。徙都鎬京。路逢暍人。下車而扇。卑輕萬乘。子愛兆民。故孫卿子云。武王生則天下歌。死則四海哭。至魯春秋莊公七年夏四月辛卯夜。恒星不現。夜中星隕如雨。案此則如來誕生旹也。
育王傳云。泥越后百六十年。閻浮提王。名阿輸伽。出東天竺。治華氏城。收舍利。散起八萬四千寶塔。匝閻浮提。頗欲周遍天竺。傳載可得略言。真丹國城。江漢左右。關隴東西。處處皆有。彼時當此周敬王世二十六年丁未歲也。凡歷四處。羸昭襄王立。五十二年。滅周稱秦。改鎬京為咸陽。仍即都之。至第四主始皇帝正二十六年。蕩除六國。二十七年。廢罷九州分天下為三十六郡。三十四年。所有典籍。悉皆焚燒。惟醫方藥術。不在爇限。降此悉灰。緣是聖教靈蹟。及阿育王造舍利塔。傳記堙絕。靡知所承。又始皇時。有諸沙門。釋利房等十八賢者。赍經來化。始皇弗從。遂焚釋利房等。夜有金剛神。身長丈六。來破獄出之。始皇驚怖。稽首謝焉。四主合四十九年。為楚王所誅。而漢滅之。起周武王元年己卯。訖秦二世敗歲甲午。其間九百三十三年。四十二主。至周十六王。四百五十三年。佛未出前。名而不
【現代漢語翻譯】 現代漢語譯本： 祉。改稱周。謚號為文王。都城在酆。收斂埋葬枯骨，天下歸服。所以孔子說：『文王的德行多麼美好啊，不用行動就能感化人。』到了他的兒子發，即武王，討伐紂王，遷都到鎬京。路上遇到中暑的人，便下車為他們扇風，以萬乘之尊而謙卑愛護百姓。所以荀卿說，『武王活著，天下歌頌；死了，四海哭泣。』到了魯莊公七年夏四月辛卯夜，恒星不出現，夜裡星辰像雨一樣隕落。按此推斷，這應是如來佛誕生之時。 《育王傳》記載，泥越之後一百六十年，閻浮提（Jambudvipa，指我們所居住的這個世界）有一位國王，名叫阿輸伽（Ashoka，即阿育王），出自東天竺（India），治理華氏城（Pataliputra）。他收集舍利（Sarira，佛陀或高僧火化后的遺物），分散建造了八萬四千座寶塔，遍佈閻浮提。他很想周遊整個天竺。《育王傳》中記載的可以簡略地說，真丹國（China）的城池，江漢一帶，關隴東西，處處都有（阿育王塔）。那時正值周敬王在位的第二十六年丁未歲。 總計經歷了四個朝代。羸昭襄王即位，五十二年後，滅掉周朝，自稱秦，改鎬京為咸陽，並定都於此。到了第四位君主始皇帝（秦始皇）即位第二十六年，蕩平了六國。第二十七年，廢除了九州，將天下分為三十六郡。第三十四年，所有的典籍，全部焚燒，只有醫方藥術，不在焚燒之列，其餘全部燒燬。因此，聖教的靈蹟，以及阿育王建造的舍利塔的記載，都被湮沒，無從得知其來歷。另外，秦始皇時期，有諸位沙門（Sramana，佛教出家修行者），釋利房等十八位賢者，帶著佛經前來教化，秦始皇不聽從，於是焚燒了釋利房等人。夜裡有金剛神（Vajra-yaksa，佛教護法神），身高一丈六尺，來打破監獄救出他們。秦始皇驚恐害怕，叩頭謝罪。四位君主總共四十九年，被楚王所誅殺，然後漢朝滅掉了秦朝。從周武王元年己卯年開始，到秦二世滅亡的甲午年，其間經歷了九百三十三年，四十二位君主。到周朝第十六位國王，共四百五十三年，在佛未出世之前，有名無實。
【English Translation】 English version: Zhi. The name was changed to Zhou. He was posthumously named King Wen (King Wen of Zhou). The capital was Feng. He collected and buried the withered bones, and the world submitted. Therefore, Confucius said, 'How beautiful is the virtue of King Wen! He transforms people without moving.' When it came to his son Fa, King Wu (King Wu of Zhou), he attacked King Zhou (the last king of the Shang dynasty) and moved the capital to Haojing. On the road, he encountered people suffering from heatstroke, so he got out of his chariot and fanned them, humbly loving the people despite his status as the ruler of ten thousand chariots. Therefore, Xun Qing (Xunzi) said, 'When King Wu was alive, the world sang; when he died, the four seas wept.' In the seventh year of Duke Zhuang of Lu in the Xia (summer) fourth month, Xinmao night, the fixed stars did not appear, and stars fell like rain in the middle of the night. According to this, it should be the time when the Tathagata (Tathagata, meaning 'the thus-gone,' an epithet of the Buddha) was born. The 'Biography of King Ashoka' says that one hundred and sixty years after Niyue, there was a king in Jambudvipa (Jambudvipa, the continent where we live), named Ashoka (Ashoka, the great Indian emperor), who came from East India and ruled Pataliputra (Pataliputra, the capital of the Mauryan Empire). He collected the relics (Sarira, remains of the Buddha or eminent monks after cremation) and scattered them to build eighty-four thousand stupas, covering Jambudvipa. He very much wanted to travel throughout India. What is recorded in the 'Biography of King Ashoka' can be briefly stated: the cities of Zhen Dan (China), around the Jiang and Han rivers, east and west of Guanlong, all have (Ashoka's stupas). At that time, it was the twenty-sixth year of King Jing of Zhou, the year Dingwei. In total, it went through four dynasties. King Zhaoxiang of Qin ascended the throne, and fifty-two years later, he destroyed the Zhou dynasty, proclaimed himself Qin, changed Haojing to Xianyang, and made it the capital. In the twenty-sixth year of the reign of the fourth ruler, the First Emperor (Qin Shi Huang), he pacified the six kingdoms. In the twenty-seventh year, he abolished the nine provinces and divided the world into thirty-six commanderies. In the thirty-fourth year, all the classics were burned, except for medical prescriptions and techniques, which were not subject to burning; everything else was destroyed. Therefore, the sacred traces of the holy teachings and the records of King Ashoka's construction of stupas were buried and lost, and their origins are unknown. Also, during the time of the First Emperor, there were several Sramanas (Sramana, a wandering ascetic), such as Shili Fang and eighteen other sages, who came to teach with scriptures. The First Emperor did not listen and burned Shili Fang and others. At night, a Vajra-yaksa (Vajra-yaksa, a guardian deity in Buddhism), sixteen feet tall, came to break the prison and rescue them. The First Emperor was frightened and bowed his head in apology. The four rulers totaled forty-nine years and were killed by the King of Chu, and then the Han dynasty destroyed the Qin dynasty. From the first year of King Wu of Zhou, the year Jimou, to the year Jiawu when the Second Emperor of Qin was defeated, there were nine hundred and thirty-three years and forty-two rulers. Up to the sixteenth king of Zhou, a total of four hundred and fifty-three years, before the Buddha appeared, there was a name without substance.
錄。起自昭王如來誕世。到乎漢始方紀曆年。二十六主。四百八十一載。總結為周秦世錄。明佛乘應教被東土云耳。
周
文(昌)武(發)成(誦)康(訓)昭(瑕)。
昭王二十三年歲癸丑。七月十五日。摩耶夫人。夢白象乘日輪。入于腹中。覺而自知身重。
甲寅 二十四年四月八日。有白虹貫日之祥。是日摩耶夫人游毗藍園內。無憂樹下。右脅誕生太子。放大光明。瑞氣盈空。九龍吐水。灌沐金身。即乃周行七步。目[(廠@?)*頁]四方。指天指地。作獅子吼。天上天下。惟我獨尊。昭王獲睹日月重輪。色類並現。驚怪非常。乃問大臣。是何靈異。現此祥瑞。時太史蘇由。卜而奏曰。易得乾卦。金主之位。位在西方。飛龍在天。是君主之位。此大聖人也。王曰。於此國若何。奏曰。此聖人身不來此地。若滅后一千年。必有教法流來此國。王遂令所司于洛陽南郊壇側。豎一碑記。明之後代(周書異說法王記)太子年十五歲。納耶輸氏多羅○年十九欲出家。夜有天人。白太子言。出家時至。于子夜逾城。往檀特山中修行。郁頭藍弗處。學非非想。越六年十二月八日夜。明星出時。成佛號天人師。三十于鹿野苑說法。度阿若憍陳如等。住世七十九年。說法四十九年。
穆王名滿
【現代漢語翻譯】 現代漢語譯本：記錄。從昭王如來降生開始，到漢朝開始記錄年代，經歷了二十六位君主，四百八十一年。總括為周秦世錄，闡明佛陀的教法應當傳到東土。
周朝
文王(昌)，武王(發)，成王(誦)，康王(訓)，昭王(瑕)。
昭王二十三年癸丑年七月十五日，摩耶夫人夢見一頭白象乘著太陽進入她的腹中。醒來后，她知道自己懷孕了。
甲寅年，二十四年四月八日，出現了白虹貫日的祥瑞。當天，摩耶夫人在毗藍園內的無憂樹下，從右脅誕生了太子。放出巨大的光明，祥瑞之氣充滿天空。九條龍吐出水，灌洗太子的金身。太子隨即行走七步，環顧四方，指天指地，發出獅子吼：『天上天下，唯我獨尊。』昭王看到日月重輪，各種顏色同時顯現，感到非常驚訝。於是問大臣，這是什麼靈異現象，出現這樣的祥瑞。當時太史蘇由占卜後奏告說：『易經顯示乾卦，象徵金主之位，方位在西方。飛龍在天，是君主的位置。這是偉大的聖人啊。』昭王問：『對這個國家怎麼樣？』蘇由回答說：『這位聖人本身不會來這個地方。如果他滅度后一千年，必定有教法流傳到這個國家。』昭王於是命令有關部門在洛陽南郊祭壇旁邊，豎立一塊碑來記載這件事。（《周書異說法王記》）太子十五歲時，娶耶輸陀羅氏。十九歲時想要出家，夜裡有天人告訴太子說：『出家的時機到了。』於是在子夜翻越城墻，前往檀特山中修行。在郁頭藍弗處學習非想非非想。經過六年，十二月八日夜晚，明星出現時，證悟成佛，號為天人師。三十歲時在鹿野苑說法，度化阿若憍陳如等人。住世七十九年，說法四十九年。
穆王，名滿。
【English Translation】 English version: Record. Starting from the birth of Zhaowang Tathagata (昭王如來, Zhaowang Tathagata) to the beginning of the Han Dynasty's chronological records, there were twenty-six rulers, spanning four hundred and eighty-one years. This is summarized as the Zhou Qin Shilu (周秦世錄, Records of Zhou and Qin Dynasties), clarifying that the Buddha's teachings should be spread to the Eastern lands.
Zhou Dynasty
King Wen (文昌, Chang), King Wu (發, Fa), King Cheng (誦, Song), King Kang (訓, Xun), King Zhao (瑕, Xia).
In the twenty-third year of King Zhao, the year Gui Chou (癸丑), on the fifteenth day of the seventh month, Queen Maya (摩耶夫人, Moye Furen) dreamed of a white elephant riding on the sun entering her womb. Upon waking, she knew she was pregnant.
In the year Jia Yin (甲寅), the twenty-fourth year, on the eighth day of the fourth month, an auspicious sign of a white rainbow piercing the sun appeared. On this day, Queen Maya gave birth to the prince under the Ashoka tree (無憂樹, Wuyou Shu) in the Lumbini Garden (毗藍園, Pilan Yuan), from her right side. He emitted great light, and auspicious energy filled the sky. Nine dragons (九龍, Jiulong) spouted water, bathing the prince's golden body. The prince then walked seven steps, surveyed the four directions, pointed to the sky and the earth, and roared like a lion: 'Above the heavens and below, I alone am the honored one.' King Zhao, witnessing the double wheels of the sun and moon and the simultaneous appearance of various colors, was greatly astonished. He then asked his ministers what spiritual phenomenon this was, and what auspicious sign it represented. At that time, the Grand Historian Su You (蘇由, Su You) divined and reported: 'The I Ching reveals the Qian hexagram, symbolizing the position of the golden ruler, located in the west. A flying dragon in the sky represents the position of the monarch. This is a great sage.' King Zhao asked: 'What will be the effect on this country?' Su You replied: 'This sage himself will not come to this place. If, one thousand years after his passing, his teachings will surely spread to this country.' King Zhao then ordered the relevant departments to erect a stele next to the altar in the southern suburbs of Luoyang to record this event. (Zhou Shu Yi Shuo Fa Wang Ji (周書異說法王記, Records of the King of Dharma in the Book of Zhou)) The prince, at the age of fifteen, married Yashodhara (耶輸氏, Yeshushi). At the age of nineteen, desiring to renounce the world, a deva (天人, Tianren) told the prince in the night: 'The time for renunciation has come.' Thus, at midnight, he climbed over the city walls and went to practice in the Dandaka forest (檀特山, Tantuo Shan). He studied the state of neither perception nor non-perception under Arada Kalama (郁頭藍弗, Yutou Lanfu). After six years, on the night of the eighth day of the twelfth month, when the morning star appeared, he attained enlightenment and became a Buddha, known as the Teacher of Gods and Humans (天人師, Tianren Shi). At the age of thirty, he preached at Sarnath (鹿野苑, Luye Yuan), converting Ajnata Kaundinya (阿若憍陳如, Aruoye Qiaochenru) and others. He lived for seventy-nine years, preaching for forty-nine years.
King Mu, named Man (滿).
。在位五十三年。粲粲光明照于平土。此時佛在西方。說法度生。王不知是佛現瑞。惟言國中有難。遂令國師。撿點兵馬。防于西界。
壬申 穆王五十二年二月十五夜。佛入般涅槃。是時乾坤震動。有白虹十二道貫日。南北通過。王大驚怪。召問群臣。是何災異。大史扈逸多奏曰。此國無事。乃西方聖人入滅。王大悅。宣告臣僚。西方聖人已滅。朕今無憂也。案西域記云。佛生在伽毗羅國。得道在摩竭提國。說法在波羅奈國。入滅在拘尸羅國。
定王揄元三年九月十四日。老子生於楚國陳苦縣瀨鄉曲仁里李樹下。以李為姓。名耳。字伯陽謚聃。燉煌實錄云。周桓王十九年。幸閑豫庭。與群臣。對論今古。王曰。老聃父何如人也。天水大守索綏對曰。聃父姓韓。名虔。字元卑。毫之瀨鄉人。死於槐里。母氏精敏。聃在胎八十一年而生。厖眉皓髮。為之老子。
簡王夷元四年。為柱下史。后為守藏吏○敬王王丐元年。八十五歲。與散關令尹喜。西入函關不返○旹佛入滅三百四十五年(年譜)。
靈王泄心二十八年庚戌(一云庚子)。孔子生於魯之鄒郡。即襄公二十二年。因先人禱于尼丘山。故名丘。字仲尼。
魯哀公十四年。獲麟絕筆。四十一年壬戌卒。時年七十三。丘本叔梁紇氏。母
【現代漢語翻譯】 現代漢語譯本：在位五十三年。燦爛的光明照耀在平坦的土地上。這時佛在西方，說法度化眾生。穆王不知道這是佛顯現的祥瑞，只認為是國家有難，於是命令國師檢查兵馬，防守西邊的邊界。 穆王五十二年二月十五夜，佛入般涅槃（Parinirvana，指佛陀的最終涅槃）。當時乾坤震動，有十二道白虹貫穿太陽，南北通過。穆王非常驚恐，召集群臣詢問，這是什麼災異。大史扈逸多奏報道，『這國家沒有事，是西方的聖人入滅。』穆王非常高興，宣告臣僚，『西方的聖人已經滅亡，朕現在沒有憂慮了。』根據《西域記》記載，佛生在伽毗羅國（Kapilavastu），得道在摩竭提國（Magadha），說法在波羅奈國（Varanasi），入滅在拘尸羅國（Kushinagar）。 定王揄元三年九月十四日，老子生於楚國陳苦縣瀨鄉曲仁里李樹下，以李為姓，名耳，字伯陽，謚號為聃。敦煌實錄記載，周桓王十九年，到閑豫庭，與群臣對論古今。周桓王說，『老聃的父親是什麼樣的人？』天水太守索綏回答說，『老聃的父親姓韓，名虔，字元卑，是毫之瀨鄉人，死於槐里。他的母親非常聰明，老聃在胎中八十一年才出生，長著白色的眉毛和頭髮，所以被稱為老子。』 簡王夷元四年，老子擔任柱下史。後來擔任守藏吏。敬王王丐元年，八十五歲，與散關令尹喜一起，向西進入函谷關后沒有返回。當時佛入滅已經三四十五年（根據年譜）。 靈王泄心二十八年庚戌年（一說庚子年），孔子生於魯國的鄒郡，即襄公二十二年。因為他的先人在尼丘山祈禱，所以取名為丘，字仲尼。 魯哀公十四年，孔子獲得麒麟后停止寫作。魯哀公四十一年壬戌年去世，時年七十三歲。孔子的祖先是叔梁紇氏，母親...
【English Translation】 English version: He reigned for fifty-three years. Brilliant light shone upon the flat land. At this time, the Buddha was in the West, preaching the Dharma and delivering sentient beings. King Mu did not recognize this as an auspicious sign of the Buddha's manifestation, but only thought it was a national crisis. Therefore, he ordered the national teacher to inspect the troops and defend the western border. In the second month, fifteenth night, of the fifty-second year of King Mu, the Buddha entered Parinirvana (Parinirvana, referring to the final Nirvana of the Buddha). At that time, heaven and earth shook, and twelve white rainbows pierced the sun, passing through north and south. King Mu was greatly alarmed and summoned his ministers to ask what kind of disaster this was. The Grand Historian Hu Yiduo reported, 'There is nothing wrong with this country, it is the passing away of a sage in the West.' King Mu was very happy and announced to his officials, 'The sage of the West has passed away, and I have no worries now.' According to the Records of the Western Regions, the Buddha was born in Kapilavastu (Kapilavastu), attained enlightenment in Magadha (Magadha), preached the Dharma in Varanasi (Varanasi), and entered Nirvana in Kushinagar (Kushinagar). On the fourteenth day of the ninth month of the third year of King Ding Yu Yuan, Lao Tzu was born under a plum tree in Qu Ren Li, Lai Township, Ku County, Chen State of Chu. He took Li as his surname, his name was Er, his courtesy name was Boyang, and his posthumous title was Dan. The Dunhuang Records state that in the nineteenth year of King Huan of Zhou, he went to Xianyu Garden and discussed ancient and modern times with his ministers. King Huan of Zhou said, 'What kind of person was Lao Dan's father?' Suo Sui, the Grand Guardian of Tianshui, replied, 'Lao Dan's father's surname was Han, his name was Qian, his courtesy name was Yuanbei, he was from Lai Township of Hao, and he died in Huai Li. His mother was very intelligent. Lao Dan was born after being in the womb for eighty-one years, with white eyebrows and hair, so he was called Lao Tzu.' In the fourth year of King Jian Yi Yuan, Lao Tzu served as a scribe under the pillars. Later, he served as a keeper of the archives. In the first year of King Jing Wang Gai, at the age of eighty-five, he and Yin Xi, the magistrate of San Pass, entered Hangu Pass to the west and did not return. At that time, it had been three hundred and forty-five years since the Buddha entered Nirvana (according to the chronology). In the twenty-eighth year of King Ling Xie Xin, the year of Gengxu (or Gengzi), Confucius was born in Zou County of Lu, which was the twenty-second year of Duke Xiang. Because his ancestors prayed at Niqiu Mountain, he was named Qiu, and his courtesy name was Zhongni. In the fourteenth year of Duke Ai of Lu, Confucius stopped writing after obtaining a Qilin. He died in the forty-first year of Duke Ai of Lu, the year of Renxu, at the age of seventy-three. Confucius' ancestor was Shuliang He, and his mother...
顏氏子。后自稱為孔子家語。孔子去周。而老子送之曰。吾聞富貴送人以金。仁者送人以言。吾雖不能富貴。而竊仁者之號。請送子以言。凡當世之聰明深察而近於死者。好議人者也。博辨宏大而危其身者。好發人之惡者也。孔子敬奉之。
按釋迦譜三教出興頌。釋迦降誕迦毗衛。周昭甲寅第四帝。穆王壬申五十二。如來七九歸真際。佛滅一千二十年。教流永平漢明世。佛生四百二十二。老子方生定王世。佛生四百七十七。孔聖靈王方誕質。為報勞生稚子知。鼎分三足還歸一。
周 從文王已下。至赧王三十七君。前後已來計八百六十七年。三教聖人先後相繼而出興云。聖人相繼出於周。大教興隆蓋有由。佛倚王臣為外護。國憑釋老作焚修。宗分三派雖殊別。道本同源亦混流。鼎足堅牢難闕一。天長地久鎮齊休。
鄭列子仲尼第四。商太宰嚭。問孔子曰。丘聖者歟。曰聖則丘何敢。然則丘博學多識者也。太宰曰。三皇聖者歟。曰三皇善任智勇者。聖則弗知。曰五帝聖者歟。曰五帝善任仁義者。聖則弗知。曰三王聖者歟。曰三王善任因時者。聖則弗知。太宰曰。孰為聖。曰西方有大聖人。不治而不亂。不言而自信。不化而自行。蕩蕩乎無能名焉。
秦
自丙午迄甲午。六主。四十九年。
【現代漢語翻譯】 現代漢語譯本 顏氏子（Yanshi Zi）。後來自稱為孔子家語（Kongzi Jiayu）。孔子（Kongzi）離開周（Zhou）朝時，老子（Laozi）送別他說：『我聽說富貴之人送人以金錢，仁義之人送人以良言。我雖然不能給予你富貴，但竊取仁義之名，請允許我贈送你一些話。凡是當今那些聰明深察卻接近死亡的人，都是喜歡議論別人的人。那些博學善辯、聲名遠大卻身處危險的人，都是喜歡揭發別人缺點的人。』孔子（Kongzi）恭敬地接受並謹記這些話。
按照《釋迦譜三教出興頌》（Shijia Pu Sanjiao Chuxing Song）所說，釋迦（Shijia，即釋迦牟尼佛）降生於迦毗衛（Kapilavastu），那是周昭王（Zhou Zhaowang）甲寅年，為第四位帝王在位時期。周穆王（Zhou Muwang）壬申年五十二歲時，如來（Rulai，即佛陀）七十九歲歸於真際（涅槃）。佛滅后一千零二十年，佛教傳入永平（Yongping）年間的漢明帝（Han Mingdi）時期。佛陀（佛生）於四百二十二年，老子（Laozi）才出生在周定王（Zhou Dingwang）時期。佛陀（佛生）於四百七十七年，孔子（Kongzi）才在周靈王（Zhou Lingwang）時期誕生。爲了告知那些辛勞一生的孩子們，鼎的三足最終還是要歸於一體。
周朝（Zhou），從周文王（Zhou Wenwang）之後，到周赧王（Zhou Nanwang），經歷了三十七位君主，前後共計八百六十七年。儒、釋、道三教的聖人先後相繼出現。聖人相繼出現在周朝，大教的興盛是有原因的。佛教依靠王臣作為外部的庇護，國家憑藉佛、道兩教來進行祈福和修行。宗派分為三支，雖然各有不同，但其根本的道理是同源的，也相互融合。三足鼎立，難以缺少任何一方，才能天長地久，保持長久的和平。
鄭國的列子（Liezi）是仲尼（Zhongni，即孔子）的第四代後人。商朝的太宰嚭（Tai Zaipi）問孔子（Kongzi）說：『您是聖人嗎？』孔子（Kongzi）回答說：『聖人我怎麼敢當。不過，我是一個博學多識的人。』太宰（Tai Zai）說：『那麼三皇（Sanhuang）是聖人嗎？』孔子（Kongzi）說：『三皇（Sanhuang）善於任用有智慧和勇敢的人，但要說是聖人，我就不知道了。』太宰（Tai Zai）說：『那麼五帝（Wudi）是聖人嗎？』孔子（Kongzi）說：『五帝（Wudi）善於任用仁義之人，但要說是聖人，我就不知道了。』太宰（Tai Zai）說：『那麼三王（Sanwang）是聖人嗎？』孔子（Kongzi）說：『三王（Sanwang）善於順應時勢，但要說是聖人，我就不知道了。』太宰（Tai Zai）說：『那麼誰是聖人呢？』孔子（Kongzi）說：『西方有大聖人，他們不用治理就能達到太平，不用說話就能讓人信服，不用教化就能自然而行，他們的偉大是無法用言語來形容的。』
秦朝（Qin）
從丙午年到甲午年，經歷了六位君主，共四十九年。
【English Translation】 English version 'Yanshi Zi' (Master Yan). Later it was claimed to be 'Kongzi Jiayu' (Confucius' Family Sayings). When Kongzi (Confucius) left the Zhou (Zhou) Dynasty, Laozi (Lao Tzu) saw him off, saying, 'I have heard that the wealthy send people off with gold, and the benevolent send people off with words. Although I cannot offer you wealth, I presume upon the title of benevolence and ask to send you off with some words. Those in this age who are clever and insightful but close to death are those who like to criticize others. Those who are learned, eloquent, and great but endanger themselves are those who like to expose the evils of others.' Kongzi (Confucius) respectfully accepted and cherished these words.
According to the 'Shijia Pu Sanjiao Chuxing Song' (Eulogy on the Emergence of the Three Teachings in the Shakya Genealogy), Shakya (Shakya, i.e., Shakyamuni Buddha) was born in Kapilavastu (Kapilavastu) in the year Jia-yin of King Zhao of Zhou (Zhou Zhaowang), during the reign of the fourth emperor. In the year Ren-shen of King Mu of Zhou (Zhou Muwang), at the age of fifty-two, the Tathagata (Tathagata, i.e., the Buddha) returned to the realm of truth (Nirvana) at the age of seventy-nine. One thousand and twenty years after the Buddha's Nirvana, Buddhism was introduced during the Yongping (Yongping) era of Emperor Ming of Han (Han Mingdi). The Buddha (Buddha's birth) was 422 years before Laozi (Lao Tzu) was born during the reign of King Ding of Zhou (Zhou Dingwang). The Buddha (Buddha's birth) was 477 years before Kongzi (Confucius) was born during the reign of King Ling of Zhou (Zhou Lingwang). To inform those children who have toiled throughout their lives, the three legs of the tripod will eventually return to one.
The Zhou (Zhou) Dynasty, from King Wen of Zhou (Zhou Wenwang) onwards, to King Nan of Zhou (Zhou Nanwang), experienced thirty-seven rulers, totaling eight hundred and sixty-seven years. The sages of Confucianism, Buddhism, and Taoism emerged one after another. The sages appeared successively in the Zhou Dynasty, and the flourishing of the great teachings had its reasons. Buddhism relied on royal ministers as external protectors, and the country relied on Buddhism and Taoism for blessings and cultivation. Although the sects are divided into three branches, they are different, but the fundamental principles are from the same source and also merge with each other. The tripod stands firmly on three legs, and it is difficult to lack any one of them, so that it can last forever and maintain lasting peace.
Liezi (Liezi) of Zheng was the fourth descendant of Zhongni (Zhongni, i.e., Confucius). Tai Zaipi (Tai Zaipi) of the Shang Dynasty asked Kongzi (Confucius), 'Are you a sage?' Kongzi (Confucius) replied, 'How dare I be a sage? However, I am a learned and knowledgeable person.' Tai Zai (Tai Zai) said, 'Then are the Three Sovereigns (Sanhuang) sages?' Kongzi (Confucius) said, 'The Three Sovereigns (Sanhuang) were good at employing wise and brave people, but as for whether they were sages, I do not know.' Tai Zai (Tai Zai) said, 'Then are the Five Emperors (Wudi) sages?' Kongzi (Confucius) said, 'The Five Emperors (Wudi) were good at employing benevolent and righteous people, but as for whether they were sages, I do not know.' Tai Zai (Tai Zai) said, 'Then are the Three Kings (Sanwang) sages?' Kongzi (Confucius) said, 'The Three Kings (Sanwang) were good at adapting to the times, but as for whether they were sages, I do not know.' Tai Zai (Tai Zai) said, 'Then who is a sage?' Kongzi (Confucius) said, 'In the West, there are great sages who achieve peace without governing, gain trust without speaking, and act naturally without teaching. Their greatness cannot be described in words.'
The Qin (Qin) Dynasty
From the year Bing-wu to the year Jia-wu, there were six rulers, totaling forty-nine years.
都(咸陽)孝文(柱元)莊襄(梵元)。
昭襄王。勒元稷。襲世爵。蕃屏周室。廢赧王為庶人。遷周九鼎于秦。始皇帝政複姓趙。乙卯即位。始稱皇帝。自謂功過三皇。德兼五帝。立三十七年○二十六年併吞六國。為天下一統。改正朔。以建亥為歲首。二十七年。分天下。為三十六郡。同一文軌。名河為德。民曰黔首。
癸未 歲二十九年。舍衛國沙門室利房。將十八賢者。赍佛經至京。所司具奏。始皇不識佛。以為妖訛。來令囚禁釋利房等。惟作梵聲。唸佛及摩訶般若波羅蜜經。是時光明照曜咸陽。瑞氣盤旋囹圄。有八神人。從地涌出。身長丈六。頭帶鳳凰兜鍪光甲。握金剛杵碎獄。杻械俱壞。守獄者驚惶倒地。利房等一時解脫。左右司具奏。帝大驚。俯謝悔過。敕精送室利房等。將經教還歸竺國。
戊子 三十四年。李斯奏焚諸典籍。坑儒士○(三十七年辛卯。駕巡海上而崩)。
二世皇帝胡亥。壬辰立。三年○趙高李斯。奉立王子嬰。殺趙高。即位四十六日○沛公至霸上。王素車出降。天下歸漢。
漢
劉邦字季奴。沛郡豐人。母溫息平大澤。夢與神人交。感而生季奴。首龍顏。額隆準。寬仁大度。美鬚髯。左股體間。有七十二黑子。因托暴秦。鼓其潛翼。既吞強楚。
【現代漢語翻譯】 現代漢語譯本： 都城在咸陽，孝文王名為柱元，莊襄王名為梵元。
昭襄王名為勒元稷，繼承了世襲的爵位，作為周朝的藩籬和屏障。他廢黜了赧王，使其成為平民，並將周朝的九鼎遷到秦國。始皇帝政恢復了趙姓，在乙卯年即位，開始自稱為皇帝。他自認為功績超過三皇，德行兼備五帝。在位三十七年，其中第二十六年吞併了六國，實現了天下一統。他改正了曆法，以建亥月為歲首。第二十七年，他將天下劃分爲三十六郡，統一了文字和車軌。他稱黃河為『德』，稱百姓為『黔首』（意為黑頭百姓）。
癸未年，即在位第二十九年，舍衛國（Śrāvastī）的沙門（Śrāmaṇa，佛教出家修行者）室利房（Śrī-fang）帶領十八位賢者，攜帶佛經到達京城。有關部門將情況詳細上奏。始皇不認識佛，認為這是妖言惑眾，下令囚禁釋利房等人。他們只是誦唸梵文，唸誦佛號以及《摩訶般若波羅蜜經》（Mahā Prajñāpāramitā Sūtra）。當時，光明照耀咸陽，祥瑞之氣盤旋在監獄上空。有八位神人從地涌出，身高一丈六尺，頭戴鳳凰頭盔，身披光亮的鎧甲，手握金剛杵，擊碎了監獄。囚犯的枷鎖全部斷裂，看守監獄的人驚慌倒地。釋利房等人一時之間都獲得了自由。左右官員將情況詳細上奏，皇帝大驚，俯身謝罪悔過，命令恭敬地護送室利房等人，將經書送回竺國（印度）。
戊子年，即在位第三十四年，李斯上奏焚燒各種典籍，坑殺儒士。（第三十七年辛卯，皇帝巡視海上時駕崩）。
二世皇帝胡亥，在壬辰年即位，在位三年。趙高、李斯奉立王子嬰。子嬰殺死趙高，即位四十六天。沛公（劉邦）到達霸上，子嬰乘坐素車出城投降，天下歸於漢朝。
漢
劉邦，字季奴，沛郡豐邑人。他的母親在溫和大澤邊休息時，夢見與神人交合，因此感應而生下劉邦。劉邦長著龍顏，額頭高隆，鼻樑挺直，寬仁大度，有美麗的鬍鬚。左腿內側有七十二顆黑痣。因此他假意臣服於暴秦，暗中積蓄力量。最終吞併了強大的楚國。
【English Translation】 English version: The capital was Xianyang. King Xiaowen's name was Zhu Yuan, and King Zhuangxiang's name was Fan Yuan.
King Zhaoxiang's name was Le Yuanji. He inherited the hereditary title and served as a barrier and screen for the Zhou Dynasty. He deposed King Nan, making him a commoner, and moved the Nine Tripod Cauldrons of Zhou to Qin. The First Emperor Zheng restored the surname Zhao and ascended the throne in the year Yimao, beginning to call himself Emperor. He considered his merits to surpass the Three Sovereigns and his virtue to combine the Five Emperors. He reigned for thirty-seven years, during which he annexed the six states in the twenty-sixth year, achieving unification of the world. He corrected the calendar, taking the month of Jianhai as the beginning of the year. In the twenty-seventh year, he divided the world into thirty-six commanderies, unifying writing and cart tracks. He called the Yellow River 'Virtue' and the people 'Qianshou' (meaning black-headed people).
In the year Guiwei, the twenty-ninth year of his reign, the Śrāmaṇa (Buddhist renunciate) Śrī-fang from Śrāvastī (city in ancient India) led eighteen sages, carrying Buddhist scriptures, to the capital. The relevant departments reported the situation in detail. The First Emperor did not recognize the Buddha, considering it to be妖訛(bewitching nonsense), and ordered the imprisonment of Śrī-fang and others. They only chanted Sanskrit, recited the Buddha's name, and the Mahā Prajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra). At that time, light illuminated Xianyang, and auspicious air swirled above the prison. Eight divine beings emerged from the ground, each sixteen feet tall, wearing phoenix helmets and shining armor, and wielding vajras (thunderbolt scepters), shattering the prison. The prisoners' shackles all broke, and the prison guards fell to the ground in panic. Śrī-fang and others were all freed at once. The officials on the left and right reported the situation in detail, and the emperor was greatly alarmed, bowing and apologizing for his mistakes, and ordering that Śrī-fang and others be respectfully escorted, and the scriptures returned to India (Jambudvipa).
In the year Wuzi, the thirty-fourth year of his reign, Li Si memorialized to burn various books and bury Confucian scholars alive. (In the thirty-seventh year, Xinmao, the emperor died while touring the sea).
The Second Emperor, Huhai, ascended the throne in the year Renchen, reigning for three years. Zhao Gao and Li Si supported Prince Ziying. Ziying killed Zhao Gao and reigned for forty-six days. The Duke of Pei (Liu Bang) arrived at Bashang, and Ziying surrendered in a plain carriage, and the world returned to the Han Dynasty.
Han
Liu Bang, courtesy name Jinu, was from Fengyi in Pei Commandery. His mother rested by the warm and peaceful Daze, and dreamed of intercourse with a divine being, and thus conceived and gave birth to Liu Bang. Liu Bang had a dragon face, a high forehead, a straight nose, was kind and generous, and had a beautiful beard. On the inside of his left thigh were seventy-two black moles. Therefore, he feigned submission to the tyrannical Qin, secretly accumulating strength. Eventually, he annexed the powerful Chu.
遂奮云飛。前後凡經七十二戰。天下乃定。黑子之應。其瑞在茲。既遠承周。因爾稱漢。改咸陽曰長安而都之。自從開闢三皇五帝夏殷周秦。迄文景前。並以帝王標年。無別立號。至武帝世。始制年名稱建元云。元狩二年。霍去病討匈奴。過居延山。擒休屠王。獲其金人。以為大神。列置於宮。燒香祀之。此即佛像初至。三年鑿昆明池。于下際。悉是灰黑。武帝以其事。問東方朔。朔奏云。非臣所知。可訪西域胡道人。其後張騫使大夏還。漢書始知有身毒國。又平帝世。大夫劉向自稱。余覽典籍。往往見有佛經。及刪列仙傳。云得藏書。緬尋太史創撰列仙圖。自六代迄到於今。七百餘人。向檢虛實。定得一百四十六人。其七十四人。已見佛經。推此豈非漢時經目。及古舊二錄。道安所載十二賢者等經。例是所餘。止有七十二人。為列仙傳。此蓋博識睹其大倫。將知周時久流釋典。情識未洽。歸信者稀。秦雖爇除。漢興復出。故令劉向披藏書見。更列仙傳云。又哀帝世。元壽年中。景憲使于大月支國。受得浮圖經。驗向所尋。便實錄矣。王莽字巨君。元城人。為漢大司馬。翼輔平帝。元始五年乙丑。帝崩。莽玄宣帝玄孫嬰。號稱孺子。莽為丞相。居攝三年。即真十五年。通數十八年。實止十七載。莽為景帝第七世孫劉玄
【現代漢語翻譯】 於是他奮發如雲飛騰，前後經歷了七十二戰，天下才安定下來。黑子的預兆，應驗就在這裡。他繼承了周朝的基業，因此國號稱為漢。他將咸陽改名為長安，並定都於此。自從開天闢地的三皇五帝、夏、殷、周、秦，直到漢文帝、漢景帝之前，都是用帝王的稱號來紀年，沒有另外設立年號。到了漢武帝時期，才開始制定年號，稱作『建元』。元狩二年，霍去病（名將）討伐匈奴，經過居延山，擒獲了休屠王（匈奴王），得到了他的金人（金製佛像），認為是大神，便陳列在宮中，焚香祭祀。這就是佛像最初傳入中原。元狩三年，開鑿昆明池，在池底發現了大量的灰燼。漢武帝為此事詢問東方朔（漢朝大臣），東方朔回答說：『這不是我所能知道的，可以去問西域的胡人道士。』後來，張騫（漢朝外交家）出使大夏（中亞古國）歸來，《漢書》才開始記載有身毒國（古印度）。又在漢平帝時期，大夫劉向（漢朝學者）自稱：『我查閱典籍，常常看到有佛經。』以及刪定《列仙傳》時，說得到了藏書，追溯太史（史官）創作《列仙圖》的起因，從六代到如今，共有七百多人。劉向覈實真偽，確定了一百四十六人，其中七十四人，已經出現在佛經中。由此推斷，這難道不是漢朝時已經有了佛經目錄嗎？以及古舊的二種目錄，道安（東晉佛教高僧）所記載的十二賢者等經，都是剩餘的部分，只有七十二人，被列入《列仙傳》。這大概是博學的人看到了大概的輪廓，將知道周朝時佛教經典已經流傳，只是人們的情感認識還沒有達到，歸信的人很少。秦朝雖然焚燒書籍，但漢朝興起后又重新出現。所以讓劉向披閱藏書時看到了，又列入了《列仙傳》中。還有漢哀帝時期，元壽年間，景憲出使大月支國（中亞古國），得到了浮圖經（佛經），驗證了劉向所尋找的，便是真實記錄了。王莽（新朝皇帝），字巨君，元城人，擔任漢朝的大司馬，輔佐漢平帝。元始五年乙丑，漢平帝駕崩。王莽擁立漢宣帝的玄孫劉嬰，號稱孺子。王莽擔任丞相，居攝三年，即位稱帝十五年，總共十八年，實際只有十七年。王莽是漢景帝第七世孫劉玄（更始帝）。
【English Translation】 Thereupon, he rose with the swiftness of clouds, engaging in seventy-two battles before finally pacifying the realm. The prophecy of the 'black mark' found its fulfillment here. Inheriting the legacy of the Zhou dynasty, he named his dynasty Han. He renamed Xianyang as Chang'an and established it as the capital. From the dawn of time with the Three Sovereigns and Five Emperors, the Xia, Yin, Zhou, and Qin dynasties, up until Emperor Wen and Emperor Jing of the Han, years were marked by the titles of emperors, without separate era names. It was during the reign of Emperor Wu of the Han that era names were first established, beginning with 'Jianyuan'. In the second year of Yuanshou, Huo Qubing (a famous general) campaigned against the Xiongnu, passing by Mount Juyan, capturing the Xiutu King (a Xiongnu king), and obtaining his golden statue (a golden Buddha statue), which he regarded as a great deity, displaying it in the palace and offering incense. This marks the initial arrival of Buddhist images in the Central Plains. In the third year of Yuanshou, Kunming Pool was excavated, revealing a large amount of ash at the bottom. Emperor Wu of the Han inquired about this matter to Dongfang Shuo (a Han dynasty minister), who replied, 'This is beyond my knowledge; you should ask the Taoist priests from the Western Regions.' Later, when Zhang Qian (a Han dynasty diplomat) returned from his mission to Daxia (an ancient Central Asian kingdom), the Book of Han began to record the existence of the kingdom of Shendu (ancient India). Furthermore, during the reign of Emperor Ping of the Han, the Grand Master Liu Xiang (a Han dynasty scholar) claimed, 'I have consulted the classics and often encountered Buddhist scriptures.' And when editing the Biographies of Immortals, he said he obtained hidden books, tracing the origin of the Grand Historian's creation of the Illustrations of Immortals, from the Six Dynasties to the present, totaling over seven hundred people. Liu Xiang verified their authenticity, identifying one hundred and forty-six individuals, seventy-four of whom had already appeared in Buddhist scriptures. From this, can it not be inferred that there were already catalogs of Buddhist scriptures during the Han dynasty? And the two ancient catalogs, the scriptures of the Twelve Sages recorded by Dao'an (a prominent Buddhist monk of the Eastern Jin dynasty), are all remaining parts, with only seventy-two people being included in the Biographies of Immortals. This is probably because learned individuals saw the general outline and knew that Buddhist scriptures had been circulating since the Zhou dynasty, but people's emotional understanding had not yet reached, and few believed in them. Although the Qin dynasty burned books, they reappeared after the rise of the Han dynasty. Therefore, Liu Xiang was allowed to peruse the hidden books and include them in the Biographies of Immortals. Also, during the reign of Emperor Ai of the Han, in the Yuanshou era, Jing Xian was sent as an envoy to the Great Yuezhi (an ancient Central Asian kingdom) and obtained the Futu Sutra (Buddhist scriptures), verifying what Liu Xiang had sought, which was a true record. Wang Mang (emperor of the Xin dynasty), styled Jujun, was from Yuancheng, served as the Grand Marshal of the Han dynasty, and assisted Emperor Ping of the Han. In the fifth year of Yuanshi, Emperor Ping of the Han passed away. Wang Mang enthroned Liu Ying, the great-grandson of Emperor Xuan of the Han, known as Ruzi. Wang Mang served as Prime Minister, and after three years of acting as regent, he ascended the throne for fifteen years, totaling eighteen years, but actually only seventeen years. Wang Mang was Liu Xuan (Emperor Gengshi), the seventh-generation descendant of Emperor Jing of the Han.
字聖公所殺。稱更始。改元玄立。二年後。為赤眉所殺。劉秀字文叔。高祖九世孫。長沙定王后。居乎南陽之白水鄉。父濟陽令。生秀于縣中。有赤光之瑞。是歲嘉穀一莖九穗。因名為秀。隆準日角口大。眉長面方。美髦髯。性善仁愛。起于南陽。除蕩赤眉。遂定天下。是為後漢光武焉。徙都洛陽。號年建武。聞昔世語。光武起南陽。南陽無賤士。常謂此虛誕。今見經說。釋迦出天竺。天竺多聖人。方驗斯其實。至明帝世永平三年。忽感神夢。覺已歡悅。命使西行。因彌宅心。游志福境。嘗從容暇。問弟東平王。處家居。何者最樂。東平瑰偉。腰帶十圍。即奉對云。為善最樂。帝稱之曰。此言甚大。足可以副王之𦝫腹。后使回還。仍詔宣譯。源發自此。流注達今。法海無窮。玄河靡竭。前後兩漢通及新王。合二十六君。四百二十五載。記錄帝世東西京云(開皇三寶記)。
西漢
高祖。自乙未建國至乙丑。十二主。共二百一十年。都長安。火德王天下。
武帝徹。辛丑建元元年(六年)。自此始有年號。丁未改元光(六年)。癸丑改元朔(六年)。
己未 元狩元。二年。武帝故事衛青霍去病討匈奴。匈奴昆邪王降得其金人之神。置之甘泉宮。其祭惟燒香禮拜。上使從其俗祀之。即佛像也。
【現代漢語翻譯】 現代漢語譯本： 字聖公被殺，被尊稱為更始帝（Gengshi Emperor）。改年號為玄立。兩年後，被赤眉軍所殺。劉秀，字文叔，是高祖的九世孫，長沙定王（Ding of Changsha）的後代。居住在南陽的白水鄉。他的父親是濟陽縣令。劉秀出生在縣裡，有紅光照耀的祥瑞。那年嘉穀一莖長出九穗，因此取名為秀。他隆鼻闊額，口大，眉毛長，面龐方正，有美麗的鬚髯，天性仁慈善良。從南陽起兵，平定了赤眉軍，最終安定了天下。他就是後漢的光武帝（Guangwu Emperor）。遷都洛陽，年號為建武。聽聞以前的世俗傳言，光武帝起兵于南陽，南陽沒有低賤的人。我常常認為這是虛假的說法。現在看到經書上說，釋迦（釋迦牟尼佛，Sakyamuni Buddha）出生于天竺（印度古稱，ancient name for India），天竺有很多聖人。這才驗證了這件事的真實性。到了明帝（Ming Emperor）永平三年，忽然做了個神奇的夢，醒來後感到歡喜。於是派遣使者向西去。因此更加潛心向佛，遊歷于福德的境界。曾經悠閒地問他的弟弟東平王（Prince of Dongping），居家生活，什麼最快樂。東平王身材魁梧，腰帶十圍，回答說，行善最快樂。明帝稱讚他說，這話很有道理，足以匹配你的體魄。後來使者回國，明帝就下詔翻譯佛經。佛法的源頭由此開始，流傳至今。佛法之海無窮無盡，玄妙的河流永不枯竭。前後兩漢加上新朝，共有二十六位君主，四百二十五年。記錄帝王世系的，有《東西京云》（《開皇三寶記》）。
西漢
高祖（Gaozu）。從乙未年建立國家到乙丑年，共有十二位君主，共二百一十年。都城在長安。以火德統治天下。
武帝（Wu Emperor）劉徹。辛丑年建元元年（六年）。從這時開始有了年號。丁未年改年號為元光（六年）。癸丑年改年號為元朔（六年）。
己未年元狩元年。二年。武帝效仿舊事，派衛青（Wei Qing）、霍去病（Huo Qubing）討伐匈奴。匈奴的昆邪王（Kunye King）投降，得到了他們的金人神像。安置在甘泉宮。對金人的祭祀只是燒香禮拜。皇上讓臣下按照他們的習俗祭祀金人。這就是佛像。
【English Translation】 English version: Zi Sheng Gong was killed and posthumously honored as Emperor Gengshi (Gengshi Emperor). The era name was changed to Xuanli. Two years later, he was killed by the Chimei Army (Red Eyebrows). Liu Xiu, styled Wenshu, was a ninth-generation descendant of Emperor Gaozu and a descendant of the Prince Ding of Changsha (Ding of Changsha). He lived in Baishui Township in Nanyang. His father was the magistrate of Jiyang County. Liu Xiu was born in the county, accompanied by an auspicious red glow. That year, a stalk of auspicious grain bore nine ears, so he was named Xiu. He had a prominent nose, a broad forehead, a large mouth, long eyebrows, a square face, and a beautiful beard. He was kind and benevolent by nature. He rose in rebellion in Nanyang, pacified the Chimei Army, and eventually stabilized the empire. He became Emperor Guangwu of the Later Han Dynasty (Guangwu Emperor). He moved the capital to Luoyang, and the era name was Jianwu. I heard the common saying that Emperor Guangwu rose in Nanyang, and there were no lowly people in Nanyang. I often thought this was a false statement. Now I see in the scriptures that Sakyamuni (Sakyamuni Buddha) was born in Tianzhu (ancient name for India), and there were many sages in Tianzhu. This verifies the truth of the matter. In the third year of the Yongping era of Emperor Ming (Ming Emperor), he suddenly had a miraculous dream and felt joyful upon waking. So he sent envoys westward. Therefore, he became more devoted to Buddhism and traveled in the realm of blessings. He once leisurely asked his younger brother, the Prince of Dongping (Prince of Dongping), what was the most joyful thing in domestic life. The Prince of Dongping, who was tall and sturdy with a ten-span waist, replied that doing good was the most joyful. Emperor Ming praised him, saying, 'These words are very true and worthy of your physique.' Later, when the envoys returned, Emperor Ming ordered the translation of Buddhist scriptures. The source of Buddhism began from this point and has flowed to this day. The sea of Dharma is boundless, and the mysterious river never dries up. Including the Former and Later Han dynasties and the Xin dynasty, there were a total of twenty-six emperors, spanning four hundred and twenty-five years. The records of the imperial lineages are found in the 'Records of the Two Capitals' (from the Kaihuang Three Treasures Record).
Western Han Dynasty
Emperor Gaozu (Gaozu). From the year of Yiwei when the state was established to the year of Yichou, there were twelve emperors, totaling two hundred and ten years. The capital was in Chang'an. The dynasty ruled the world with the virtue of fire.
Emperor Wu (Wu Emperor), Liu Che. In the first year of the Jianyuan era in the year of Xinchou (year six). Era names began from this point. In the year of Dingwei, the era name was changed to Yuanguang (year six). In the year of Guichou, the era name was changed to Yuanshuo (year six).
In the first year of the Yuanshou era in the year of Jiwei. Year two. Emperor Wu followed the old practice and sent Wei Qing (Wei Qing) and Huo Qubing (Huo Qubing) to attack the Xiongnu. The Kunye King (Kunye King) of the Xiongnu surrendered and obtained their golden statue of a deity. It was placed in the Ganquan Palace. The only form of worship for the golden statue was burning incense and bowing. The emperor ordered his subjects to worship the golden statue according to their customs. This is the image of the Buddha.
昌黎送靈師詩注。元狩八年乙丑。改元鼎。
乙丑 改元鼎。三年。鑿昆明池極深。惟見灰黑。無復土石。舉朝不能解其故。以問東方朔。朔雲。非臣所知。後有西域胡道人至中國。可問之。後漢明帝時。天竺國摩騰法蘭入洛陽。有憶朔言者。因以問之。法蘭曰。天地大劫將盡。則劫燒。此灰墨乃劫燒之餘也。
己丑 成帝即位。改建始。辛丑改鴻嘉。二年。光祿大夫劉向。撰神仙傳。序云。歷觀百家之中。以相檢驗。得仙者一百四十六人。其七十四人。見於佛經。
開皇曆代三寶記云。劉向稱。予覽典籍。往往見佛書。將知周時久流釋典。秦雖滅除。漢興復出。則先漢之前。逆至於周。有佛有經。其來也遠。范曄胡為以謂明帝時。始入中國耶(昌黎送靈師詩注)。
新室 自乙丑稱攝。丁卯即真。至庚辰十五年。共十八王莽。
更始 劉聖公即位改元。即莽地皇四年壬午。劉秀起兵。
東漢
自乙酉至庚子。十二主。共一百九十六年。都陽洛。
世祖光武秀。高祖九世孫。更始三年。改元建武。在位三十一年。
辛亥 建武二十七年○佛入滅。此至一千年。
戊午 明帝即位。改永平。三年庚申四月八日。帝夢一金人。問諸大臣。誰能原夢。左丞相
【現代漢語翻譯】 現代漢語譯本 《昌黎送靈師詩注》中記載，元狩八年乙丑年，漢武帝改年號為元鼎。
乙丑年，改年號為元鼎。三年，開鑿昆明池，挖到極深處，只見灰黑色的物質，沒有泥土和石頭。朝中大臣都不能解釋其中的緣故，便去問東方朔（人名）。東方朔說：『這不是我所能知道的。以後有西域胡人的道人來到中國，可以問他。』後來漢明帝時，天竺國（古印度）的摩騰（Kāśyapa Mātaṅga）和法蘭（Dharmaratna）來到洛陽。有人想起東方朔的話，便去問他們。法蘭說：『天地大劫將要結束時，會發生劫火焚燒。這些灰黑色的物質就是劫火焚燒后的殘餘。』
己丑年，成帝即位，改年號為建始。辛丑年，改年號為鴻嘉。二年，光祿大夫劉向（人名）撰寫《神仙傳》，序中說：『我遍覽諸子百家的書籍，互相驗證，得到仙人一百四十六人，其中七十四人見於佛經。』
《開皇曆代三寶記》中說，劉向稱：『我查閱典籍，常常看到佛書，由此可知周朝時佛教經典已經流傳。秦朝雖然滅除了佛教，漢朝興起后又重新出現。』那麼在先漢之前，追溯到周朝，就已經有佛和佛經了，佛教傳入中國由來已久。范曄（人名）為什麼認為佛教是在明帝時才傳入中國的呢？（《昌黎送靈師詩注》）
新室（王莽建立的朝代），從乙丑年開始稱『攝』，丁卯年正式即位，到庚辰年共十五年。王莽共在位十八年。
更始（年號），劉聖公（劉玄）即位改年號。即王莽地皇四年壬午年，劉秀（人名）起兵。
東漢
從乙酉年到庚子年，共十二位皇帝，共一百九十六年，都城在洛陽。
世祖光武帝劉秀，是高祖劉邦的九世孫。更始三年，改年號為建武，在位三十一年。
辛亥年，建武二十七年，佛陀入滅（Parinirvana）。從這時起過一千年。
戊午年，明帝即位，改年號為永平。三年庚申年四月八日，明帝夢見一個金人，問各位大臣，誰能解釋這個夢。左丞相...
【English Translation】 English version The 'Commentary on Changli's Poem Sending Off the Master of Spirits' records that in the year Yichou of the eighth year of Yuanshou, Emperor Wu of Han changed the reign title to Yuanding.
Yichou year, the reign title was changed to Yuanding. In the third year, Kunming Pool was excavated to a great depth, and only ash-black substances were seen, with no soil or stones. The ministers of the court could not explain the reason, so they asked Dongfang Shuo (personal name). Dongfang Shuo said, 'This is not something I can know. Later, when Taoist priests from the Western Regions come to China, you can ask them.' Later, during the reign of Emperor Ming of the Han Dynasty, Kāśyapa Mātaṅga and Dharmaratna from Tianzhu (ancient India) came to Luoyang. Someone remembered Dongfang Shuo's words and asked them. Dharmaratna said, 'When the great kalpa (aeon) of heaven and earth is about to end, there will be a kalpa fire burning. These ash-black substances are the remnants of the kalpa fire.'
Jichou year, Emperor Cheng ascended the throne and changed the reign title to Jianshi. Xinchou year, the reign title was changed to Hongjia. In the second year, Liu Xiang (personal name), the Grand Master of Guanglu, wrote 'Biographies of Immortals'. The preface says, 'I have examined the books of various schools of thought and verified them against each other. I have found one hundred and forty-six immortals, seventy-four of whom are found in Buddhist scriptures.'
The 'Kaihuang Lidai Sanbao Ji' says that Liu Xiang stated, 'I have consulted the classics and often see Buddhist books. From this, I know that Buddhist scriptures were already circulating during the Zhou Dynasty. Although the Qin Dynasty eliminated Buddhism, it reappeared after the rise of the Han Dynasty.' So, before the Former Han Dynasty, tracing back to the Zhou Dynasty, there were already Buddhas and Buddhist scriptures. The introduction of Buddhism into China has a long history. Why does Fan Ye (personal name) think that Buddhism was only introduced into China during the reign of Emperor Ming?' ('Commentary on Changli's Poem Sending Off the Master of Spirits')
Xin Dynasty (the dynasty established by Wang Mang), starting from the Yichou year, he claimed to be 'Regent'. In the Dingmao year, he officially ascended the throne, and it lasted for fifteen years until the Gengchen year. Wang Mang reigned for a total of eighteen years.
Gengshi (reign title), Liu Shengong (Liu Xuan) ascended the throne and changed the reign title. That is, the fourth year of Wang Mang's Dihuang, the Renwu year, Liu Xiu (personal name) raised troops.
Eastern Han
From the Yiyou year to the Gengzi year, there were a total of twelve emperors, for a total of one hundred and ninety-six years. The capital was in Luoyang.
Emperor Shizu Guangwu, Liu Xiu, was the ninth-generation descendant of Emperor Gaozu Liu Bang. In the third year of Gengshi, he changed the reign title to Jianwu and reigned for thirty-one years.
Xinhai year, the twenty-seventh year of Jianwu, the Buddha entered Parinirvana. One thousand years have passed since then.
Wuwu year, Emperor Ming ascended the throne and changed the reign title to Yongping. In the third year, Gengshen year, on the eighth day of the fourth month, Emperor Ming dreamed of a golden man and asked the ministers who could interpret the dream. The Left Prime Minister...
韓憲奏曰。請陛下說之。朕昨夢一金人。身長丈六。項佩圓光。胸題卍字。頂盤螺髻。額放光明。云是釋迦牟尼佛。生在西域迦毗羅國。滅度已來經今千載。云有大教。囑朕取之。卿等誰能知委。時有通事舍人傅毅奏曰。臣見周書異記云。周昭王二十四年四月八日。恒星不現。異光遍照。太史蘇由卜奏曰。有大聖人。生於西域。是佛出現。一千年后。聲教流通此土。昭王令于洛陽南郊壇側。[債-貝+(雋-隹)]一碑為後代記。陛下所夢。殆佛神乎。帝聞奏大悅。遂宣國子監王導翰林郎秦遠將軍蔡愔等二十八人。赍持國信來書等。遠歷西國。追尋聖典。到南天竺國。尋訪迦葉摩騰竺法蘭二僧。將梵夾經。並白㲲𦘕釋迦真像。以白馬馱來。永平十年丁卯十二月三十日到洛陽。奏見。帝大悅。重賞萬金。來騰蘭二僧。于鴻臚寺安下。翻譯四十二章經。及釋迦真像。安奉大殿。帝持念供養不闕。白馬遠涉。瘦勞而死。來於洛陽城西埋之。仍造伽藍一所。來以白馬為額。此中國造寺之始也。
法流東土。獨楚王英。最先好而事之。
奉黃縑白紈。詣國相曰。托在蕃輔。過惡累積。歡喜大恩。奉送縑帛。以贖愆罪。國相以聞。詔報曰。楚王誦黃老之微言。尚浮屠之仁祠。潔齋三月。與神為誓。何嫌何疑。當有悔吝
【現代漢語翻譯】 現代漢語譯本： 韓憲上奏說：『請陛下說說這件事。』 皇帝說：『我昨天夢見一個金人，身高一丈六尺，脖子上佩戴著圓光，胸前有卍字，頭頂是螺髻，額頭放出光明。他說他是釋迦牟尼佛（Śākyamuni Buddha），出生在西域的迦毗羅國（Kapilavastu），滅度至今已經一千年了。他說他有偉大的教法，囑咐我取來。你們誰能知道這件事的詳情？』 當時有通事舍人傅毅上奏說：『我看到《周書異記》中記載，周昭王二十四年四月八日，恒星不出現，奇異的光芒普照大地。太史蘇由占卜後上奏說：有大聖人出生在西域，是佛出現。一千年后，他的聲教將流傳到這片土地。』 昭王於是命令在洛陽南郊壇的旁邊立了一塊石碑，為後代記載這件事。陛下所夢見的，大概是佛的神靈吧。』 皇帝聽了上奏非常高興，於是派遣國子監王導、翰林郎秦遠、將軍蔡愔等二十八人，攜帶國書等，遠行到西國，追尋聖典。他們到達南天竺國（South India），尋訪到迦葉摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）兩位僧人，將梵文經書，以及用白氈繪製的釋迦牟尼佛真像，用白馬馱著帶了回來。永平十年丁卯十二月三十日到達洛陽，上奏朝廷。皇帝非常高興，重賞他們萬金。讓迦葉摩騰和竺法蘭兩位僧人在鴻臚寺安頓下來，翻譯《四十二章經》，並將釋迦牟尼佛真像安放在大殿中供奉。皇帝持念供養從不間斷。白馬因為長途跋涉，瘦弱勞累而死，被埋葬在洛陽城西。於是建造了一座伽藍（Saṃghārāma），用白馬命名。這是中國建造寺廟的開始。
佛法流傳到東方，只有楚王英最先喜好並信奉它。
他奉獻黃縑白紈，到國相那裡說：『我寄託在藩國輔佐朝廷，罪過惡行累積很多，感謝朝廷的恩德，奉送縑帛，用來贖清罪過。』 國相將此事上報朝廷，皇帝下詔回覆說：『楚王誦讀黃老的精妙言論，崇尚浮屠的仁慈祠廟，潔身齋戒三個月，與神明立下誓言，還有什麼嫌疑和疑慮呢？應當不會有什麼後悔和吝嗇吧。』
【English Translation】 English version: Han Xian奏 (zòu, memorialized) said, 'Please, Your Majesty, explain it.' The Emperor said, 'Yesterday, I dreamt of a golden man, sixteen chi (尺, ancient Chinese unit of length) tall, wearing a round halo around his neck, with a 卍 (svastika) symbol on his chest, a spiral bun on his head, and light radiating from his forehead. He said he was Śākyamuni Buddha (釋迦牟尼佛), born in Kapilavastu (迦毗羅國) in the Western Regions, and it has been a thousand years since his Parinirvana (滅度). He said he had a great teaching and instructed me to obtain it. Who among you knows the details of this matter?' At that time, Fu Yi (傅毅), a 通事舍人 (tōng shì shè rén, palace attendant), memorialized, 'I saw in the Records of Strange Events in the Zhou Dynasty (周書異記) that on the eighth day of the fourth month of the twenty-fourth year of King Zhao of Zhou (周昭王), the fixed stars did not appear, and strange light illuminated everywhere. The Grand Astrologer Su You (蘇由) divined and memorialized, saying, 'A great sage has been born in the Western Regions; it is the appearance of the Buddha. After a thousand years, his teachings will spread to this land.' King Zhao ordered a stele to be erected next to the altar in the southern suburbs of Luoyang (洛陽) to record this for future generations. What Your Majesty dreamt of is probably the spirit of the Buddha.' The Emperor was greatly pleased upon hearing this memorial and dispatched Wang Dao (王導) of the National Academy, Qin Yuan (秦遠) of the Hanlin Academy, General Cai Yin (蔡愔), and twenty-five others, carrying national letters and other items, to travel far to the Western Regions to seek the sacred scriptures. They arrived in South India (南天竺國) and sought out the two monks Kāśyapa Mātanga (迦葉摩騰) and Dharmaratna (竺法蘭), bringing back Sanskrit scriptures and a true image of Śākyamuni Buddha painted on white felt, carried by white horses. On the thirtieth day of the twelfth month of the tenth year of Yongping (永平) (era name) Dingmao (丁卯), they arrived in Luoyang and presented themselves to the court. The Emperor was greatly pleased and rewarded them with ten thousand gold pieces. He had the two monks Kāśyapa Mātanga and Dharmaratna settled in the Honglu Temple (鴻臚寺) to translate the Sutra of Forty-Two Chapters (四十二章經), and he enshrined the true image of Śākyamuni Buddha in the main hall. The Emperor recited and made offerings without fail. The white horse, having traveled far and wide, died from exhaustion and was buried west of Luoyang. A Saṃghārāma (伽藍) was built, named after the white horse. This is the beginning of temple construction in China.
The Dharma flowed eastward, and only Prince Ying of Chu (楚王英) was the first to favor and serve it.
He offered yellow silk and white silk to the State Chancellor, saying, 'I rely on the vassal state to assist the court, and my transgressions and evils have accumulated greatly. I am grateful for the great kindness of the court and offer silk to redeem my sins.' The State Chancellor reported this matter to the court, and the Emperor issued a decree in reply, saying, 'Prince Ying of Chu recites the subtle words of Huang-Lao (黃老, philosophical school), reveres the benevolent shrines of the Buddha (浮屠), fasts and purifies himself for three months, and makes vows to the gods. What suspicion or doubt is there? There should be no regret or stinginess.'
。其還贖以助伊蒲塞。桑門之盛饌齋僧。此之始也。
辛未 永平十四年。五嶽道士褚善信等上表至。中書門下為之進。帝覽表。令通事舍人宋祥引對。朕遠求聖教。西方佛說。其旨微妙。圖與養生。長資福利。卿等何意。喚作胡神。令朕除之。心生進退。若據朕意。佛法不除。道教不滅。限正月十五日。于白馬寺前。斗其勝劣。決定強弱。來致三壇。儒書傳記二百七十卷。安於中壇。道書方術三百六十卷安於東壇。佛經並釋迦像。安於西壇。帝於十五日。將百僚群臣。來赴寺前。道士先呈法術。呼風吸雨。絕役鬼神。騰蘭二僧。跏趺而坐。詔通事舍人宋祥宣問二僧。二僧進奏曰。我佛教中。以無諍三昧。此之幻術非我所為。對帝王前。別驗真偽。世上無情之物莫過於火。愿陛下將此三教經書。混堆一處。以火驗之。不灰燼為真。燼者為偽。帝聞語下令。取堆中壇。積薪上下。告天便燒。二僧祝告。世尊滅后。佛法付囑國王大臣及我弟子。將經遠來東土。妄說異端。譭謗真乘。今日火中別其真偽。愿垂密祐。若全不壞。法興此土。教化眾生。隨𦦨成灰。此土眾生。不聞佛法。言訖火𦦨亙天。儒道二書。皆為灰燼。火中現金色蓮華臺。擎佛經像。儼然放光。是時帝與群臣。見此殊異。愕然可畏。嘆曰。狼狐類眾。
【現代漢語翻譯】 現代漢語譯本：他們還贖回財物，用來幫助在家信徒（伊蒲塞，指在家修行的佛教徒）。僧侶們用豐盛的齋飯供養僧人，這就是這種做法的開始。
永平十四年（辛未年），五嶽的道士褚善信等人上書朝廷。中書門下將他們的奏表呈給皇帝。皇帝看過奏表后，命令通事舍人宋祥引導他們覲見。皇帝說：『我遠方尋訪聖教，西方的佛陀所說的教義精妙，有助於養生，長久地帶來福祉。你們是什麼意思，稱之為『胡神』，要我去除它，讓我心中猶豫不決？依朕的意思，佛法不能廢除，道教也不能滅絕。』皇帝限定正月十五日，在白馬寺前，比試勝負，決定強弱。於是設定了三個壇。儒家的書籍和傳記共二百七十卷，安放在中壇；道家的書籍和方術共三百六十卷，安放在東壇；佛經和釋迦牟尼佛像，安放在西壇。皇帝在十五日，帶領百官群臣，來到寺前。道士們先展示法術，呼風喚雨，役使鬼神。迦葉摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）兩位僧人，結跏趺坐。皇帝詔令通事舍人宋祥詢問兩位僧人。兩位僧人進奏說：『我佛教中，以無諍三昧（Araṇa-samādhi，不與人爭論的禪定）為要，這些幻術不是我們所為。在帝王面前，應當驗證真偽。世上沒有比火更無情的了。愿陛下將這三教的經書，混在一起，用火來驗證。不被燒燬的是真的，燒燬的是假的。』皇帝聽後下令，將書籍堆放在中壇，堆積柴火，向上天禱告后便開始焚燒。兩位僧人祝告說：『世尊（釋迦牟尼佛）滅度后，佛法囑託給國王大臣以及我們的弟子，將佛經遠道帶來東土。如果有人妄說異端，譭謗真正的佛法，今日就在火中辨別真偽，愿佛陀保佑。如果佛經完全不被燒燬，就說明佛法應該在此土興盛，教化眾生；如果隨著火焰化為灰燼，就說明此土眾生，不應該聽聞佛法。』說完，火焰沖天而起，儒家和道家的書籍，都化為灰燼。火焰中顯現出金色蓮花臺，托著佛經和佛像，莊嚴地放出光芒。當時皇帝和群臣，看到這種奇異景象，驚愕而畏懼，嘆息說：『狼和狐貍之輩太多了！』
【English Translation】 English version: They also redeemed property to help the Upāsakas (Upāsaka, a lay Buddhist practitioner). The monks used lavish vegetarian meals to offer alms to the Sangha (Buddhist monastic order). This was the beginning of this practice.
In the fourteenth year of Yongping (Xinwei year), the Taoist priests Chu Shanxin and others from the Five Sacred Mountains submitted a memorial to the court. The Ministry of Personnel presented their memorial to the emperor. After reading the memorial, the emperor ordered the court attendant Song Xiang to guide them to an audience. The emperor said, 'I have sought the sacred teachings from afar. The Buddha of the Western Regions spoke of profound doctrines that are beneficial for nourishing life and bringing lasting blessings. What do you mean by calling it a 『barbarian god』 and asking me to remove it, causing hesitation in my heart? According to my intention, Buddhism should not be abolished, nor should Taoism be extinguished.' The emperor set a deadline of the fifteenth day of the first month to hold a contest of victory and defeat in front of the White Horse Temple to determine strength and weakness. Thus, three altars were set up. Confucian books and biographies, totaling 270 volumes, were placed on the central altar; Taoist books and techniques, totaling 360 volumes, were placed on the eastern altar; Buddhist scriptures and images of Shakyamuni Buddha were placed on the western altar. On the fifteenth day, the emperor led hundreds of officials and ministers to the temple. The Taoist priests first demonstrated their magic, summoning wind and rain, and commanding ghosts and spirits. The two monks, Kāśyapa Mātanga and Dharmaratna, sat in the lotus position. The emperor ordered the court attendant Song Xiang to question the two monks. The two monks replied, 'In our Buddhist teachings, we value Araṇa-samādhi (Araṇa-samādhi, a state of meditation free from disputes), and these illusions are not what we do. In front of the emperor, the truth should be verified. Nothing in the world is more impartial than fire. May Your Majesty place the scriptures of these three teachings together and use fire to test them. What is not burned is true, and what is burned is false.' After hearing this, the emperor ordered the books to be piled on the central altar, firewood was stacked, and after praying to heaven, the burning began. The two monks prayed, 'After the Parinirvana (death) of the World-Honored One (Shakyamuni Buddha), the Dharma (Buddhist teachings) was entrusted to kings, ministers, and our disciples, who brought the scriptures from afar to the Eastern Land. If anyone falsely speaks of heresy and slanders the true Dharma, let the truth be distinguished in the fire today, and may the Buddha grant protection. If the scriptures are not burned at all, it means that the Dharma should flourish in this land and teach sentient beings; if they turn to ashes with the flames, it means that the sentient beings of this land should not hear the Dharma.' After speaking, flames soared into the sky, and the Confucian and Taoist books were reduced to ashes. A golden lotus platform appeared in the flames, holding the Buddhist scriptures and images, emitting solemn light. At that time, the emperor and his ministers, seeing this extraordinary sight, were astonished and fearful, and exclaimed, 'There are too many of the wolf and fox kind!'
鳳少鳥多。二僧取經獻帝。乃說偈曰。狐非師子類。燈非日月明。池無巨海浪。丘非山嶽嶸。即是佛世界。善種得開萌。顯我真如法。處處度眾生。帝加崇敬。以釋迦像及經。奉安顯節陵及清涼臺供養。帝聽陽城侯劉峻等出家。又聽洛陽婦女阿潘等出家。來騰蘭二僧。為之剃髮。令所司造寺十所。七寺安僧。三寺安尼。此中國為僧為尼之始也(事物記原)。
唐太宗題白馬寺詩云。門徑蕭蕭長綠苔。一回登此一徘迴。青牛謾說函關去。白馬親從印土來。欲定是非憑烈𦦨。要分真偽筑高臺。春風也解嫌狼藉。吹盡當年道教灰(翻譯名義)。
漢法本傳載。西域十二月三十日。是此方正月望。謂之大神變月。漢明帝令燒燈。表佛法大明也。
丙子 章帝即位。改元建初。甲申改元和。元年有神雀鳳凰白鹿白烏之瑞。徐州刺史王景。上金人頌。美光帝致佛之功(漢書)。
丁亥 桓帝即位。改建和。癸巳改永興。元年鑄金浮屠及老子像。禁中供養。覆以百寶華蓋。帝事之盡敬。
戊戌 改延熹。九年。裴楷上書曰。今宮中立浮圖黃老之祠。此道好生惡殺。省慾去奢。今陛下嗜慾不去。殺伐過理。既乖其道。豈獲其祚哉。夫浮屠不三宿桑下。不欲久生恩愛。精之至也。天神遺以好女。浮屠曰。
【現代漢語翻譯】 現代漢語譯本： 鳳少鳥多。兩位僧人（指Kasyapa Matanga和Dharmaratna）帶著佛經獻給皇帝（指漢明帝）。於是說偈語道：『狐貍不是獅子的同類，燈的光亮不能與日月相比。池塘里沒有大海的波浪，小土丘不是高山。』這裡就是佛的世界，善良的種子得以萌發。彰顯我真如之法，處處度化眾生。皇帝（指漢明帝）更加崇敬，用釋迦牟尼佛像和佛經，供奉安放在顯節陵和清涼臺。皇帝（指漢明帝）允許陽城侯劉峻等人出家，又允許洛陽婦女阿潘等人出家。Kasyapa Matanga和Dharmaratna兩位僧人為他們剃度。命令有關部門建造寺廟十所，七所寺廟安置僧人，三所寺廟安置尼姑。這是中國有僧人和尼姑的開始（出自《事物紀原》）。
唐太宗題白馬寺的詩說：『門前小路蕭條，長滿綠色青苔，每次登上這裡都徘徊。青牛西去的故事只是傳說，白馬親自從印度而來。想要確定是非要憑嚴酷的考驗，想要分辨真偽要築起高臺。春風也懂得厭惡狼藉，吹盡當年道教的灰燼（出自《翻譯名義》）。』
《漢法本傳》記載，西域十二月三十日，是此地（指中國）正月十五，稱為大神變月。漢明帝命令燒燈，表示佛法大放光明。
丙子年，章帝即位，改年號為建初。甲申年改年號為元和。元和元年有神雀、鳳凰、白鹿、白烏等祥瑞出現。徐州刺史王景，上金人頌，讚美光武帝迎請佛法的功德（出自《漢書》）。
丁亥年，桓帝即位，改年號為建和。癸巳年改年號為永興。永興元年鑄造金製浮屠（佛塔）和老子像，在宮中供養，用各種珍寶華蓋覆蓋。皇帝（指漢桓帝）非常恭敬地侍奉他們。
戊戌年，改年號為延熹。延熹九年，裴楷上書說：『現在宮中設立浮屠（佛塔）和黃老（老子）的祠堂。這種道教導人們好生惡殺，節儉寡慾。現在陛下嗜慾不減，殺戮過度，已經違背了他們的教義，怎麼能獲得福報呢？浮屠（僧人）不在桑樹下住三晚，是不想長久地產生恩愛之情，這是精進到了極點。天神送給浮屠（僧人）美女，浮屠（僧人）說……』
【English Translation】 English version: Few phoenixes, many birds. Two monks (referring to Kasyapa Matanga and Dharmaratna) presented scriptures to the emperor (referring to Emperor Ming of Han). Then they recited a verse: 'The fox is not of the lion's kind, the light of a lamp cannot compare to the sun and moon. The pond has no waves of the great sea, the hill is not as majestic as a mountain.' This is the Buddha's world, where good seeds can sprout. Manifesting my true Dharma, delivering sentient beings everywhere. The emperor (referring to Emperor Ming of Han) became even more respectful, using Shakyamuni Buddha statues and scriptures, enshrining them in the Xianzhe Mausoleum and Qingliang Terrace. The emperor (referring to Emperor Ming of Han) allowed Yangcheng Marquis Liu Jun and others to become monks, and also allowed Luoyang women Apan and others to become nuns. The two monks, Kasyapa Matanga and Dharmaratna, shaved their heads. He ordered the relevant departments to build ten temples, seven temples to house monks, and three temples to house nuns. This is the beginning of monks and nuns in China (from 'Shi Wu Ji Yuan').
Emperor Taizong of Tang wrote a poem about the White Horse Temple: 'The path to the gate is desolate, covered with green moss, every time I climb here I linger. The story of the green ox going west is just a legend, the white horse personally came from India. If you want to determine right and wrong, rely on severe tests, if you want to distinguish truth from falsehood, build a high platform. The spring breeze also understands to hate the mess, blowing away the ashes of Taoism in those years (from 'Fan Yi Ming Yi').'
'Han Fa Ben Zhuan' records that the thirtieth day of the twelfth month in the Western Regions is the fifteenth day of the first month in this land (referring to China), called the Great Divine Transformation Month. Emperor Ming of Han ordered the lighting of lamps to show that the Buddha's Dharma is shining brightly.
In the year of Bingzi, Emperor Zhang ascended the throne and changed the era name to Jianchu. In the year of Jiashen, the era name was changed to Yuanhe. In the first year of Yuanhe, auspicious omens such as divine sparrows, phoenixes, white deer, and white crows appeared. Wang Jing, the governor of Xuzhou, presented a golden statue ode, praising Emperor Guangwu's merit in welcoming the Buddha's Dharma (from 'Han Shu').
In the year of Dinghai, Emperor Huan ascended the throne and changed the era name to Jianhe. In the year of Guisi, the era name was changed to Yongxing. In the first year of Yongxing, golden stupas (pagodas) and statues of Laozi were cast, enshrined in the palace, and covered with various jeweled canopies. The emperor (referring to Emperor Huan of Han) served them with great respect.
In the year of Wuxu, the era name was changed to Yanxi. In the ninth year of Yanxi, Pei Kai wrote a memorial saying: 'Now in the palace, stupas (pagodas) and shrines of Huang-Lao (Laozi) are established. This Taoism teaches people to cherish life and hate killing, to be frugal and have few desires. Now that Your Majesty's desires are not reduced and the killings are excessive, you have violated their teachings, how can you obtain blessings? A stupa (monk) does not stay under a mulberry tree for three nights because he does not want to generate affection for a long time, this is the ultimate in diligence. The gods sent a beautiful woman to the stupa (monk), the stupa (monk) said...'
此但革囊盛血。遂不盻之。其守一如此。乃能成道。今陛下淫女艷婦。極天下之麗。甘肥飲美。殫天下之味。奈何欲如佛老乎。書上奏問狀。尚書承旨奏。揩誣上罔事。正揩罪(以上漢書及通鑑)。
戊申 靈帝即位。改元建寧。三年。沙門安世高至京。譯經九十五部。首出決義一卷。次比丘諸禁律。
辛亥 四年。安世高至廬山。有䢼亭廟。甚靈。會三十餘船奉特請福。神輒降語曰。舟中有沙門。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。后恐墮于地獄。吾有縑千段並雜室物可為立法營塔。使生善處。高使出形。神現大蟒。悲淚如雨。高收縑物。辭別而去。至(［豫章為建大安寺塔。乃江淮寺塔之始也］)自鏡錄俄而神即命過。報云。得生善處。後有人。于山西澤中見死蟒。頭尾數里。今潯陽縣。大蟒村是也。
明帝初聞西域有神。其名為佛。因遣使之天竺求其道。得其書及沙門以來。其書大抵。以虛無為宗。貴慈悲不殺。為其人死精神不滅。隨復受形。生時所行善惡。皆有報應。故所貴修煉精神。以至成佛。善為宏闊勝大之言。以勸誘世俗。精於其道者。號曰沙門。自永平以來。中國始傳其法。圖其像。而至王公貴人。皆遵奉之。臣民
【現代漢語翻譯】 現代漢語譯本：這只不過是一個用皮革製成的袋子，裡面裝著血液。因此，（聖人）不會多看它一眼。如果一個人能像這樣守護自己的心，就能成就正道。現在陛下您沉迷於美艷的女子，蒐羅天下最美麗的女子；享用肥美的食物和美酒，窮盡天下最美味的食物。又怎麼能像佛和老子那樣修行呢？（王）揩上書奏問這些事情，尚書接受旨意上奏，說王揩是誣衊君上，觸犯了欺君之罪。（以上出自《漢書》和《通鑑》）
戊申年，漢靈帝即位，改年號為建寧。建寧三年，沙門（梵文：śramaṇa，指出家修道的人）安世高（An Shigao）到達京城，翻譯佛經九十五部，首先翻譯出《決疑》一卷，其次是比丘（梵文：bhikṣu，指出家男子）的各種戒律。
辛亥年，建寧四年，安世高到達廬山。那裡有一座䢼亭廟，非常靈驗。恰逢三十多條船隻的人們前來祈福，神靈就降下神諭說：『船上有一位沙門，可以請他過來。』客人們請安世高到廟裡，神靈又降下神諭說：『我過去曾與您一起出家學道。我喜歡佈施但又常常發怒，現在成了廟神，但壽命將盡，很快就要墮入地獄。我還有縑（一種絲織品）一千段以及一些雜物，可以用來建立佛寺和佛塔，使我能轉生到好的地方。』安世高讓神靈顯出原形，神靈現出一條大蟒蛇，悲傷地流淚如雨。安世高收下縑和雜物，告別離去，到（豫章）建立了大安寺塔（這可以算是江淮地區寺廟和佛塔的開端）。（出自《自鏡錄》）不久，神靈就去世了，並告知說，已經轉生到好的地方。後來有人在山西的沼澤中看到一條死蟒蛇，頭尾相距數里。現在潯陽縣的大蟒村就是這個地方。
漢明帝最初聽說西域有神，名字叫做佛（Buddha）。於是派遣使者到天竺（古代印度）去尋求佛道，得到了佛經和沙門回來。佛經大抵以虛無為宗旨，崇尚慈悲不殺生，認為人死後精神不滅，會再次受生，生前所做的善事和惡事，都會有報應。因此崇尚修煉精神，以達到成佛的境界。善於用宏大而美好的言辭來勸導世俗之人。精通佛道的人，被稱為沙門。自從永平年間以來，中國開始流傳佛教，繪製佛像，甚至王公貴人都遵奉佛教。臣民...
【English Translation】 English version: This is merely a leather bag filled with blood. Therefore, (a sage) would not spare it a glance. If one can guard one's mind in this way, one can achieve the right path. Now, Your Majesty indulges in beautiful women, collecting the most beautiful women in the land; enjoying rich food and fine wine, exhausting the most delicious food in the world. How can you then aspire to cultivate like Buddha (Buddha) and Laozi?
In the year of Wushen, Emperor Ling of Han ascended the throne and changed the reign title to Jianning. In the third year of Jianning, the śramaṇa (Sanskrit: śramaṇa, meaning a renunciate, an ascetic) An Shigao (An Shigao) arrived in the capital and translated ninety-five Buddhist scriptures, first translating the 'Resolving Doubts' (Jueyi) in one volume, followed by the various precepts for bhikṣus (Sanskrit: bhikṣu, meaning a male monastic).
In the year of Xinhai, the fourth year of Jianning, An Shigao arrived at Mount Lu. There was a You Ting Temple there, which was very efficacious. It happened that people from more than thirty boats came to pray for blessings, and the deity descended and said: 'There is a śramaṇa on the boat, you can invite him over.' The guests invited An Shigao to the temple, and the deity descended again and said: 'I used to renounce the world and study the Way with you. I liked to give alms but was often angry, and now I am a temple deity, but my life is coming to an end, and I will soon fall into hell. I have a thousand bolts of silk (a type of silk fabric) and some miscellaneous items that can be used to build Buddhist temples and pagodas, so that I can be reborn in a good place.' An Shigao asked the deity to reveal its original form, and the deity appeared as a large python, shedding tears like rain. An Shigao accepted the silk and miscellaneous items, bid farewell and left, and built the Great An Temple Pagoda in (Yuzhang) (this can be regarded as the beginning of temples and pagodas in the Jianghuai area). (From 'Zijing Lu') Soon after, the deity passed away and reported that it had been reborn in a good place. Later, someone saw a dead python in the swamp in western Shanxi, with its head and tail several miles apart. The Great Python Village in Xunyang County is this place.
Emperor Ming of Han initially heard that there was a deity in the Western Regions named Buddha (Buddha). So he sent envoys to Tianzhu (ancient India) to seek the Buddhist path, and obtained Buddhist scriptures and śramaṇas to return. The Buddhist scriptures generally take emptiness as their principle, advocating compassion and not killing, believing that the spirit does not perish after death, and will be reborn again, and that the good and evil deeds done in life will all have retribution. Therefore, they advocate cultivating the spirit in order to achieve Buddhahood. They are good at using grand and beautiful words to persuade the people of the world. Those who are proficient in the Buddhist path are called śramaṇas. Since the Yongping era, Buddhism began to spread in China, and Buddhist images were drawn, and even princes and nobles all followed Buddhism. Subjects and people...
雖有習其法者。而天子未之好。至桓帝始篤好之。常躬禱祠。由是其法浸盛。故裴楷上書。遂有誣上之罪。何慊夫哉。靈帝建寧問。安世高至。出決義律。比丘始有禁制。而䢼亭神。知其命將終。墮于惡趣。降語請高。奉縑寶雖物。托以營塔解愆。得生善處。佛法何其驗耶。
釋氏事物紀原
立壇受戒之始
大戒法本。自曹魏黃初三年壬寅。已到許昌。以國家多故。寢三十餘年。至廢帝即高貴卿公也登位。改元正。元歲甲戌。天竺律師曇摩迦羅上書。方興受戒之事○逆推至佛法初到後漢永平十年丁卯。經一百七十八年。凡出家者。唯受三歸戒○西天祇園比丘樓至。請佛立壇。為比丘受戒。如來於園外院東南。置一罈。此為始也。此土宋元嘉七年庚午。天竺僧求那䟦摩(梁云功德鎧)至楊州南林寺前竹園中。立壇。稱方等壇。受戒之始也 僧史略云。蓋以戒壇。本出小乘教中。應僧人戒法。一一如律。若片善乖違。則受不得戒。臨壇人犯罪。今方等法是也 按大乘教。即不拘根缺緣差。但發大心𩝗納。即得戒也。可謂廣大平等周遍矣。故稱方等大乘。或名甘露者。甘露即喻涅槃也。戒為人涅槃之初門。故從果彰名也 戒壇圖經云。夫欲受戒者。先於有智人所䇿發教。于萬境之上。起慈護心。故毗婆沙
【現代漢語翻譯】 現代漢語譯本：即使有人學習這種法術，但天子並不愛好它。直到桓帝才開始真心愛好它，常常親自祈禱祭祀，因此這種法術逐漸興盛。所以裴楷上書勸諫，反而有了冒犯皇上的罪過，這多麼令人不滿啊。靈帝建寧年間，安世高（An Shigao，譯者註：一位來自安息的早期佛教翻譯家）來到，翻譯出《決定義律》，比丘（bhikkhu，譯者註：佛教僧侶）才開始有了禁制。而䢼亭神知道自己命將終結，將要墮入惡趣（apāya，譯者註：佛教中的惡道），於是降下神諭請求安世高，奉獻縑帛寶物，希望通過建造佛塔來解除罪過，得以轉生到好的地方。佛法是多麼靈驗啊！
《釋氏事物紀原》
建立戒壇受戒的開始
大戒法本，從曹魏黃初三年壬寅年，就已經到達許昌。因為國家多變，擱置了三十多年。到廢帝，也就是高貴鄉公即位，改年號為正元，正元年甲戌年，天竺律師曇摩迦羅（Dharmakāla，譯者註：一位來自印度的佛教律師）上書，才開始興起受戒的事情。追溯到佛法初傳到後漢永平十年丁卯年，經過一百七十八年，凡是出家的人，只受三歸戒（tri-śaraṇa，譯者註：皈依佛、法、僧）。西天祇園（Jetavana，譯者註：佛教著名寺院）的比丘樓至（Louzhi），請求佛陀建立戒壇，為比丘受戒。如來在祇園外院東南方，設定一個戒壇，這是戒壇的開始。此土宋元嘉七年庚午年，天竺僧人求那跋摩（Guṇabhadra，譯者註：一位來自印度的佛教僧侶，梁朝時被稱為功德鎧）來到楊州南林寺前的竹園中，建立戒壇，稱為方等壇，是受戒的開始。僧史略記載，戒壇本來出自小乘佛教中，僧人的戒法，每一條都要如律如儀，如果稍微有違背，就不能受戒，臨壇的人也會因此犯罪。現在方等法就是如此。按照大乘佛教，就不拘泥於根缺緣差，只要發起大心接受，就能得戒。可以說是廣大平等周遍了。所以稱為方等大乘，或者名為甘露，甘露就是比喻涅槃（nirvāṇa，譯者註：佛教中的最高境界）。戒是通往涅槃的初門，所以從結果來彰顯名稱。戒壇圖經記載，想要受戒的人，先要在有智慧的人那裡得到啓發教導，在萬境之上，生起慈悲護念之心，所以《毗婆沙》（Vibhasa，譯者註：佛教論書）中說。
【English Translation】 English version: Even if there were those who studied this art, the emperor did not favor it. It was not until Emperor Huan that he began to sincerely favor it, often personally offering prayers and sacrifices, and thus this art gradually flourished. Therefore, Pei Kai submitted a memorial, but instead incurred the crime of offending the emperor, which is truly regrettable. During the Jianning era of Emperor Ling, An Shigao (An Shigao: an early Buddhist translator from Parthia) arrived and translated the 'Decisions on the Vinaya' (Jue Ding Yi Lu), and only then did bhikkhus (bhikkhu: Buddhist monks) begin to have prohibitions. And the deity of Quting knew that his life was coming to an end and that he would fall into the evil realms (apāya: the realms of suffering in Buddhism), so he descended and requested An Shigao, offering silk and treasures, hoping to build a pagoda to expiate his sins and be reborn in a good place. How efficacious is the Buddha's Dharma!
Chronicle of Matters Concerning the Shakya Clan
The Beginning of Establishing an Altar for Receiving Precepts
The fundamental text of the Great Precepts had already arrived in Xuchang in the Renyin year of the third year of the Huangchu era of the Cao Wei dynasty. Due to the many troubles of the state, it was shelved for more than thirty years. It was not until the abdicated Emperor, also known as Duke Gaogui, ascended the throne and changed the era name to Zhengyuan, in the Jiaxu year of the first year of Zhengyuan, that the Indian (Tianzhu) Vinaya master Dharmakāla (Dharmakāla: an Indian Vinaya master) submitted a memorial, and the matter of receiving precepts began to flourish. Tracing back to the time when the Buddha's Dharma first arrived in the Dingmao year of the tenth year of the Yongping era of the Later Han dynasty, after one hundred and seventy-eight years, all those who renounced the world only received the Three Refuges (tri-śaraṇa: taking refuge in the Buddha, the Dharma, and the Sangha). The bhikshu Louzhi (Louzhi) of Jetavana (Jetavana: a famous Buddhist monastery) in the Western Regions requested the Buddha to establish an altar for bhikkhus to receive precepts. The Tathagata (Tathāgata: another name for the Buddha) set up an altar in the southeast of the outer courtyard of Jetavana, and this was the beginning of the altar. In this land, in the Gengwu year of the seventh year of the Yuanjia era of the Song dynasty, the Indian monk Guṇabhadra (Guṇabhadra: an Indian monk, known as Merit Armor in the Liang dynasty) came to the bamboo garden in front of the Nanlin Temple in Yangzhou and established an altar, called the Fangdeng Altar, which was the beginning of receiving precepts. The 'Brief History of the Sangha' records that the altar originally came from the Hinayana (Hinayana: the 'Smaller Vehicle' of Buddhism) teachings, and the precepts for monks, each one must be in accordance with the Vinaya (Vinaya: the monastic code), and if there is even a slight violation, one cannot receive the precepts, and those who approach the altar will also commit offenses. This is how the Fangdeng Dharma is. According to the Mahayana (Mahayana: the 'Great Vehicle' of Buddhism) teachings, it does not adhere to deficiencies in faculties or differences in conditions, but as long as one generates a great mind to accept, one can obtain the precepts. It can be said to be vast, equal, and all-encompassing. Therefore, it is called Fangdeng Mahayana, or named Ambrosia, and Ambrosia is a metaphor for Nirvana (nirvāṇa: the ultimate goal of Buddhism). Precepts are the initial gate to Nirvana, so the name is manifested from the result. The 'Illustrated Sutra of the Altar' records that those who wish to receive precepts must first be enlightened and taught by wise people, and generate a compassionate and protective mind above all realms, so the 'Vibhasa' (Vibhasa: Buddhist commentaries) says.
論云。由普於一切有情上。起善意樂。無損害心得戒。若臨集僧。當行法事。但云發上品心。得上品戒者。沙彌素未曾聞。不知何者是上品心。此猶空雷發奇峰之天。甘雨絕布金之地爾。上品心者。即是萬境上。起慈護心也○優婆塞戒經云。戒果有二。一天樂。二菩提樂。智者求菩提樂。不求天樂 正法念處經云。若持戒。念天樂者。斯人污凈或如雜毒水。以天樂無常。壽盡必退。當受大苦。是故當求涅槃樂 瑜伽論云。一厭有為心。二求趣菩提心。三慈慜有情心 四分律本偈云。明人能護戒。能得三種樂。名譽及利養。死得生天上。
賜紫師號
僧史略云。唐則天朝。僧法朗等九人。重譯大云經畢。並賜號紫衣銀龜袋 大平興國初。許四方僧入殿庭乞此試三學。下開封府。差僧證經律論義。十條全通。乃賜紫衣師號。為手錶僧。以其面手進表也。尋因功德司奏。今天下一家。不須手錶求選。來依自此每遇皇帝誕晨。親王宰輔節度。下至刺史。得上表薦所知僧紫衣。唯兩街僧銀所薦得入內。是日門人。牒給紫衣四事。謂之簾前賜紫。此最榮觀也。然此衣以國恩故得著。極不容易。皆形相分滿。方受得○按東觀奏記云。大中年間。大安國寺僧修會。能詩應制。才思清拔。一日問帝乞賜紫衣。宣宗曰。朕不汝
【現代漢語翻譯】 現代漢語譯本：論中說，由於普遍對一切有情眾生髮起善良的意樂，沒有損害他人的心，才能得到戒律。如果臨近僧眾集會，應當舉行法事，但只說發起上品心就能得到上品戒，這是沙彌（Śrāmaṇera，小乘出家男子）從未聽過的，不知道什麼是上品心。這就像空中的雷聲在奇峰上響起，而甘甜的雨水卻不在遍佈黃金的土地上降落一樣。上品心，就是在面對萬境時，生起慈悲保護的心。 《優婆塞戒經》說，戒的果報有二種：一是天樂，二是菩提樂（Bodhi-sukha，覺悟之樂）。智者應當追求菩提樂，而不應追求天樂。《正法念處經》說，如果持戒是爲了念著天樂，這種人就玷污了清凈的戒律，就像摻雜了毒藥的水一樣。因為天樂是無常的，壽命終結后必定會退轉，將要承受巨大的痛苦。所以應當追求涅槃樂（Nirvana-sukha，寂滅之樂）。 《瑜伽師地論》說，上品心包括：一、厭離有為法的心；二、尋求趣向菩提的心；三、慈悲憐憫有情眾生的心。《四分律》的原本偈頌說，明智的人能夠守護戒律，能夠得到三種快樂：名譽以及利養，死後能夠升到天上。 賜予紫色袈裟和師號 《僧史略》記載，唐朝則天皇帝時期，僧人法朗等九人，重新翻譯《大云經》完畢后，都被賜予紫色袈裟和銀龜袋。《太平興國》初年，允許四方僧人進入殿庭，請求進行三學（戒、定、慧）的考試。下令開封府，派遣僧人來證明經、律、論的義理。全部通過十條考覈的，就賜予紫色袈裟和師號，作為『手錶僧』，因為他們當面用手進呈表章。不久，功德司上奏說，現在天下一家，不需要『手錶』來求取選拔，從此以後，每當皇帝誕辰，親王、宰輔、節度使，甚至刺史，都可以上表推薦自己所知的僧人穿紫衣。只有兩街僧錄司所推薦的才能進入內廷。這一天，門人會開具牒文，供給紫衣四事，這被稱為『簾前賜紫』，是最為榮耀的景象。然而，這件袈裟是因為國家的恩典才能穿上，極其不容易，都是形貌端正、福分圓滿的人，才能承受得起。按照《東觀奏記》記載，大中年間，大安國寺的僧人修會，擅長作詩應制，才思清拔。有一天，他向皇帝請求賜予紫衣，宣宗說，朕不給你。
【English Translation】 English version: The treatise states that one obtains precepts by universally generating virtuous intention towards all sentient beings and having a mind free from harming others. If a Sangha (community of monks) gathering is imminent and Dharma (teachings) activities should be performed, merely saying that one generates a superior mind to obtain superior precepts is something a Śrāmaṇera (novice monk) has never heard of, not knowing what a superior mind is. This is like a thunderclap in the sky resounding on a strange peak, while sweet rain does not fall on land covered in gold. A superior mind is one that arises with compassion and protection when facing all situations. The Upāsaka Precept Sutra states that there are two fruits of precepts: one is the joy of heaven, and the other is Bodhi-sukha (the joy of enlightenment). The wise should seek Bodhi-sukha and not seek the joy of heaven. The Sutra of the Foundation of Mindfulness states that if one upholds precepts while thinking of the joy of heaven, such a person defiles the purity of the precepts, like water mixed with poison. Because the joy of heaven is impermanent, one will inevitably regress after the end of one's lifespan and will suffer great pain. Therefore, one should seek Nirvana-sukha (the joy of liberation). The Yogācārabhūmi-śāstra states that a superior mind includes: 1. A mind that is weary of conditioned existence; 2. A mind that seeks to attain Bodhi (enlightenment); 3. A mind that is compassionate towards sentient beings. The original verse of the Dharmaguptaka Vinaya states that a wise person who can protect the precepts can obtain three kinds of happiness: fame and profit, and rebirth in heaven after death. Bestowing Purple Robes and Teacher Titles The Monk History Outline records that during the reign of Empress Wu Zetian of the Tang Dynasty, after the monks Fa Lang and others had finished retranslating the Great Cloud Sutra, they were all granted purple robes and silver turtle pouches. At the beginning of the Taiping Xingguo era, monks from all directions were allowed to enter the palace to request to be tested on the Three Learnings (precepts, concentration, and wisdom). The Kaifeng Prefecture was ordered to dispatch monks to certify the meaning of the sutras, vinaya, and treatises. Those who passed all ten tests were granted purple robes and teacher titles, as 'hand-presenting monks', because they presented memorials in person. Soon after, the Merit Office memorialized that since the world is now one family, there is no need to seek selection through 'hand-presenting'. From then on, whenever it was the emperor's birthday, or the birthdays of princes, chancellors, and regional commanders, even prefectural governors, they could submit memorials recommending monks they knew for purple robes. Only those recommended by the Sangha Registry of the Two Streets could enter the inner court. On that day, disciples would issue documents providing the four items for purple robes, which was called 'bestowing purple robes before the curtain', the most glorious sight. However, these robes were obtained through the grace of the state and were extremely difficult to obtain. Only those with complete appearance and full merit could receive them. According to the Dongguan Records, during the Dazhong era, the monk Xiu Hui of the Da'an National Temple was skilled at composing poems in response to imperial commands, and his talent was clear and outstanding. One day, he asked the emperor to grant him a purple robe. Emperor Xuanzong said, 'I will not give it to you.'
吝。但觀汝相有缺。未賜也。及賜著歸寺而卒。近亦屢有此類。可謂人天路上。以福為先矣 德宗召法師端甫。入禁中。與儒道論議。賜紫方袍。令待太子于東朝。順宗重之若兄弟。憲宗待之如賓友。掌內殿法儀。錄兩街僧事。文宗開成中。立為左右街僧錄。自此始也 昭宗乾寧中改首座。為副僧錄。即覺暉為始也。
聖節建立道場
僧錄贊寧僧史略曰。魏太武始光二年。立道場為祝壽。神嘉四年。郟州悉立。蓋生日也。云生日暫建道場法會耳。始光中是帝自崇福之始也。神䴥中是臣下奉祀之始也。今代所行。皆是唐代宗時始誦仁王經。蓋自元載王縉始倡之。五代會要。周廣明二年。來臣僚。遇聖節。抵于寺院。起置道場。迄今為故事也。
歷朝釋氏資鑒卷第一 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第二
閩扆峰沙門 熙仲 集
始自三皇。天唯一主。終乎兩漢。地無二臣。爰洎魏晉。逮于大隋。其間京邑將若猬毛。鴟蹲鶴立之都。二十有二國。其吳三秦涼魏齊陳等。此八國雖曰各保名器。並皆宣譯佛經。能使三寶住持。是則四生蒙賴。所以務善者流慶。故致世錄相沿焉。而紀目無聞。乘時霸王者。十有四國。既不闡揚聖教。於事莫知
【現代漢語翻譯】 現代漢語譯本： 吝嗇。但看你的面相有所欠缺，所以沒有賜予。等到賜予后，他回到寺廟就去世了。最近也屢次有這類事情發生。可以說在人天之路上，福報是最重要的啊！德宗皇帝召見法師端甫，進入皇宮，與儒家、道家人士辯論。賜予他紫色方袍，讓他留在東宮侍奉太子。順宗皇帝像對待兄弟一樣尊重他，憲宗皇帝像對待賓客一樣款待他。掌管內殿的佛教儀式，記錄兩街的僧人事務。文宗開成（年號）年間，設立他為左右街僧錄（僧官名），從此開始。 昭宗乾寧（年號）年間，改首座為副僧錄，覺暉就是從他開始的。 聖節建立道場 僧錄贊寧（僧官名，人名）在《僧史略》中說，魏太武帝始光（年號）二年，設立道場來祝壽。神嘉（年號）四年，郟州全部設立道場。大概是生日的緣故。說是生日暫時建立道場法會罷了。始光年間是皇帝親自崇尚佛教的開始。神䴥年間是臣下奉祀的開始。現在所實行的，都是唐代宗時期開始誦唸《仁王經》。大概是從元載（人名）、王縉（人名）開始倡導的。《五代會要》記載，周廣明（年號）二年，臣僚來朝，遇到聖節，到達寺院，開始設定道場，直到現在成為慣例。 《歷朝釋氏資鑒》卷第一 卍新續藏第 76 冊 No. 1517 《歷朝釋氏資鑒》 《歷朝釋氏資鑒》卷第二 閩地扆峰的沙門熙仲（人名） 輯 從三皇開始，天只有一個主宰。到兩漢結束，地上沒有兩個臣子。從魏晉開始，到大隋，這期間京城像刺猬的毛一樣密集，像鴟鳥蹲著、鶴鳥站立一樣的都城，有二十二個國家。其中的吳、三秦、涼、魏、齊、陳等八個國家，雖然各自保持名號和器物，但都翻譯佛經，能夠使三寶（佛、法、僧）住世弘揚，因此四生（胎生、卵生、濕生、化生）得到恩澤。所以努力行善的人家會流傳福慶，因此導致世系相沿不斷。但（這些國家）在紀傳史書中沒有記載，趁著時勢稱霸的君王，有十四個國家，他們既不闡揚聖教，對於佛教的事情也不瞭解。
【English Translation】 English version: Stingy. But observing your countenance, there is a deficiency, so it was not bestowed. After it was bestowed, he returned to the temple and died. Recently, there have been repeated occurrences of this kind. It can be said that on the path of humans and gods, blessings are the most important! Emperor Dezong summoned Dharma Master Duanfu, entered the forbidden palace, and debated with Confucian and Taoist scholars. He bestowed upon him a purple kasaya (a robe worn by Buddhist monks) and ordered him to stay in the Eastern Palace to serve the Crown Prince. Emperor Shunzong respected him as a brother, and Emperor Xianzong treated him as a guest. He was in charge of the Buddhist rituals in the inner palace and recorded the affairs of monks in the two streets. During the Kai Cheng (era name) period of Emperor Wenzong, he was established as the Senglu (Buddhist official) of the left and right streets, and this began from then on. During the Qian Ning (era name) period of Emperor Zhaozong, the head seat was changed to Deputy Senglu, and Juehui was the first to hold this position. Establishing a Dharma Assembly on the Emperor's Birthday Senglu Zanning (Buddhist official, personal name) said in the 'Biographies of Monks,' 'In the second year of the Shi Guang (era name) period of Emperor Taiwu of the Wei Dynasty, Dharma assemblies were established to celebrate birthdays. In the fourth year of the Shen Jia (era name) period, all of Jia Prefecture established Dharma assemblies. It was probably because of birthdays. It is said that Dharma assemblies are temporarily established for birthdays. The Shi Guang period was the beginning of the emperor personally advocating Buddhism. The Shen 䴥 period was the beginning of officials offering sacrifices. What is practiced today all began during the time of Emperor Daizong of the Tang Dynasty, when the 'Ren Wang Jing' (the Sutra of Humane Kings) was recited. It probably began with Yuanzai (personal name) and Wang Jin (personal name) advocating it. The 'Essentials of the Five Dynasties' records that in the second year of the Guang Ming (era name) period of the Zhou Dynasty, officials came to court and encountered the Emperor's birthday, arriving at temples and beginning to set up Dharma assemblies, and this has become a custom to this day.' 'Zizhi Jian of Buddhist Lineages Through the Dynasties,' Volume 1 卍 New Continued Collection, Volume 76, No. 1517, 'Zizhi Jian of Buddhist Lineages Through the Dynasties' 'Zizhi Jian of Buddhist Lineages Through the Dynasties,' Volume 2 Compiled by Shramana Xizhong (personal name) of Yifeng in Min From the Three Sovereigns onward, Heaven had only one ruler. Ending with the two Han dynasties, Earth had no two subjects. Starting from the Wei and Jin dynasties, up to the Great Sui, during this period, the capital cities were as dense as hedgehog quills, like cities where owls squat and cranes stand, there were twenty-two states. Among them, the eight states of Wu, San Qin, Liang, Wei, Qi, and Chen, although each maintained their titles and regalia, all translated Buddhist scriptures, enabling the Three Jewels (Buddha, Dharma, Sangha) to abide in the world and propagate, thus benefiting the four kinds of beings (born from wombs, eggs, moisture, and transformation). Therefore, families that diligently practice good deeds will have blessings passed down, leading to continuous lineages. However, (these states) are not recorded in the dynastic histories, and the rulers who seized power by taking advantage of the times, there were fourteen states, they neither promoted the sacred teachings nor understood the affairs of Buddhism.
祖修。今各依彼詩書。粗略標其年世。庶知強弱始末發興○魏文帝曹丕。操之子。黃初元年庚子。受漢禪。都洛陽○蜀先主劉備。辛丑。都益。二主四十三年。還入魏○吳孫權。壬寅。都建康。四主五十九年。歸晉。魏五主四十五年。而受禪于○晉武帝咸寧五年己亥。宇宙之內。文軌復同。二十三年。到○晉惠帝永寧元年辛酉。州土幅岸𥪰建國都。大安元年壬戌。張軌起涼州。是為前涼。七主六十二年。入前秦符堅。永興元年甲子。劉淵起平陽。是為前趙。四主二十六年。入後趙石勒。同永興元年李雄起蜀。是為後蜀。四主四十四年。為晉穆所滅○東晉元帝大興三年庚辰。石勒起襄國。后徙都鄴。是為後趙。四主通染閔。三十五年。入前燕○東晉穆帝永和十一年乙卯。慕容皝創黃龍。后徙都鄴。是為前燕。二主九年。入前秦。晉孝武太元十一年丙戌。慕容垂起于中山。還襲燕號。是為後燕。徙都黃龍。五主二十六年。入北燕馮䟦。至十二年丁亥。呂光起涼。是為後涼。四主一十六年。入後秦姚興○晉安帝隆安元年丁酉。禿髮烏孤起于西平。是曰南涼。三主一十八年。入西秦乞伏叱槃。至二年戊戌。慕容德起廣固是曰南燕。二主一十三年。為晉所滅。至四年庚子。李果起于燉煌。是為西涼。三主二十二年入北魏太武至六
年庚戌。馮跋起滅後燕。都於昌黎。是為北燕二主二十八年。亦入北魏太武至宋文帝元嘉十六年己卯。是北魏大延五年太武西征。遂滅北涼。自是諸國。相吞略盡。唯北魏存至○齊明帝隆昌元年甲戌。是北魏太和十一年。孝文南遷。都於洛邑○梁武帝大通六年甲寅。是南魏永熙三年。武帝元修西遷長安。依周太祖宇文黑秦。齊太祖高觀。別立清河王子元善見為王。北都乎鄴。緣是後分為東西魏。梁孝元帝繹承聖四年乙亥。都在江陵。為西魏滅。自是南朔歷數北旋。其年即魏之後二年。蕭衍孫察魏賜立紹梁基。是曰後梁。既為附庸。是影國。周受魏禪。因而跱之。仍都江陵。五主三十三年。遜於隋。
隋之馭世。揚堅弘農華陰人。父忠事周文帝。為太傅。封隋國公。堅襲封事武帝。至靜帝。為相國。封王。尋受禪。都長安。以周宣椒房之戚。久秉重權。秉性嚴重。綽有威容。而能推赤心。以待舊臣。各展其用。故取江南三百年之國易於反掌。使天下為一統。開皇仁壽間。王道清奏。車書契來。化被有功。民無德稱。豈期煬帝負其富強之資。思逞無厭之慾。俄而群盜猬毛而起。遂有江都之變。唐李淵兵克長安。遂立恭帝。雖欲不禪。庸可得乎。
隋有國。傳三主。凡三十九年。自魏庚子。至隋戊寅。四十七主
【現代漢語翻譯】 現代漢語譯本： 庚戌年，馮跋興起並滅亡了後燕，都城設在昌黎。這就是北燕，歷經二主，共二十八年。同年也進入了北魏太武帝時期，直到宋文帝元嘉十六年己卯，是北魏大延五年，太武帝西征，於是滅亡了北涼。從此，各個國家互相吞併，幾乎殆盡，只有北魏存留。直到齊明帝隆昌元年甲戌，是北魏太和十一年，孝文帝南遷，都城設在洛邑。 梁武帝大通六年甲寅，是南魏永熙三年，武帝元修西遷長安，依附周太祖宇文黑秦。齊太祖高觀，另立清河王子元善見為王，在鄴城建都。因此後來分裂為東魏和西魏。梁孝元帝蕭繹承聖四年乙亥，都城在江陵，被西魏所滅。從此，南朝和北朝的歷數向北迴旋。那一年是魏朝滅亡后的第二年，蕭衍的孫子蕭察被魏朝賜予，建立紹梁的基礎，這就是後梁。既然是附庸國，就像影子一樣依附著。周朝接受了魏朝的禪讓，因而佔據了那個位置，仍然都城在江陵，歷經五主，共三十三年，最終歸順於隋朝。 隋朝統治天下，隋文帝楊堅，是弘農華陰人。他的父親楊忠侍奉周文帝，擔任太傅，被封為隋國公。楊堅繼承了爵位，侍奉周武帝，直到周靜帝時期，擔任相國，被封為王。不久接受禪讓，都城設在長安。因為周宣帝是椒房的親戚，長期掌握著重要的權力。楊堅秉性嚴肅穩重，很有威嚴，而且能夠以赤誠之心對待舊臣，讓他們各自發揮才能。所以奪取江南三百年曆史的國家，就像翻手一樣容易，使天下歸於統一。開皇和仁壽年間，王道清明，四方來朝，教化普及有功，百姓沒有可以稱頌的德行。哪裡想到隋煬帝憑藉著富強的資本，想要滿足無止境的慾望，不久各地盜賊像刺猬的毛一樣紛紛起事，於是發生了江都之變。唐高祖李淵攻克長安，於是擁立恭帝。即使想要不禪讓，又怎麼可能呢？ 隋朝立國，傳了三位君主，總共三十九年。從北魏庚子年到隋朝戊寅年，經歷了四十七位君主。
【English Translation】 English version: In the year Gengxu, Feng Ba rose and extinguished Later Yan, establishing the capital in Changli. This was Northern Yan, lasting for two rulers and a total of twenty-eight years. This year also marked the era of Emperor Taiwu of Northern Wei, until the year Jimao, the sixteenth year of Yuanjia during the reign of Emperor Wen of Song, which was the fifth year of Dayan in Northern Wei. Emperor Taiwu's western expedition led to the demise of Northern Liang. From then on, various states devoured each other, almost to extinction, with only Northern Wei remaining. This continued until the first year of Longchang during the reign of Emperor Ming of Qi, which was the eleventh year of Taihe in Northern Wei. Emperor Xiaowen moved the capital south to Luoyang. In the sixth year of Datong during the reign of Emperor Wu of Liang, which was the third year of Yongxi in Southern Wei, Emperor Yuanxiu of Wei moved west to Chang'an, relying on Emperor Taizu Yuwen Hei Qin of Zhou. Emperor Taizu Gao Guan of Qi separately established Yuan Shanjian, the Prince of Qinghe, as king, with the capital in Ye. Consequently, it later split into Eastern Wei and Western Wei. In the fourth year of Chengsheng during the reign of Emperor Xiaoyuan of Liang, Xiao Yi, the capital was in Jiangling, and it was destroyed by Western Wei. From then on, the dynastic cycles of the Southern and Northern Dynasties turned northward. That year was the second year after the fall of Wei. Xiao Cha, the grandson of Xiao Yan, was granted by Wei to establish the foundation of Shao Liang, which was called Later Liang. Since it was a vassal state, it was like a shadow attached to it. The Zhou Dynasty received the abdication from the Wei Dynasty, thus occupying that position, still with the capital in Jiangling, lasting for five rulers and a total of thirty-three years, eventually submitting to the Sui Dynasty. The Sui Dynasty ruled the world. Emperor Wen of Sui, Yang Jian, was a native of Huayin in Hongnong. His father, Yang Zhong, served Emperor Wen of Zhou, holding the position of Grand Tutor and being granted the title of Duke of Sui. Yang Jian inherited the title and served Emperor Wu of Zhou, until the reign of Emperor Jing of Zhou, serving as Chancellor and being granted the title of King. Soon after, he received the abdication and established the capital in Chang'an. Because Emperor Xuan of Zhou was a relative of the imperial family, he held significant power for a long time. Yang Jian was serious and dignified in nature, possessing great authority, and was able to treat former officials with sincerity, allowing them to display their talents. Therefore, seizing the state of Jiangnan, which had a history of three hundred years, was as easy as turning one's hand, unifying the world. During the Kaihuang and Renshou periods, the royal way was clear, and all nations came to pay tribute, with the civilizing influence being meritorious, and the people had no virtues to praise. Who would have thought that Emperor Yang of Sui, relying on his wealth and strength, would want to satisfy endless desires, and soon bandits rose up like porcupine quills, leading to the Jiangdu Incident. Li Yuan, the Emperor Gaozu of Tang, conquered Chang'an, thus establishing Emperor Gong. Even if he wanted not to abdicate, how was it possible? The Sui Dynasty was established, passing through three rulers, for a total of thirty-nine years. From the year Gengzi of Northern Wei to the year Wuyin of the Sui Dynasty, there were forty-seven rulers.
。紀曆三百九十八年。七代五都世錄云耳。
三國
魏(高祖文帝) 曹丕。操之子。受漢禪。都洛陽。庚子即位(改元黃初。五主。四十五年)。
蜀 先主劉備。中山靖王之後。都益(成都)辛丑即位(改元章武。二主。四十三年)。
吳 孫權。武之子。先武昌。后建鄴。壬寅即位(改元黃武。四主。五十九年)。
丁未 列祖明帝大和元年。代京閹官。自愧刑餘。奏乞入山修道。來許之。乃赍華嚴經。書夜讀誦禮懺不息。一夏未滿六月。髦𩯭生。得丈夫相。以狀聞奏。帝覽大驚。重之。於是尊敬華嚴。深信佛法(感通錄)。
戊申 吳黃武五年。陳思王曹植。字子建。精通書藝。不好黃老。唯讀佛經。必留連嗟玩。以為至道之宗。嘗著辨道論。以見意(弘明集)。
辛酉 赤烏四年。康居國沙門僧會。初至金陵。營立茅茨。設像行道。國人初見沙門。驚異之。有司以聞。吳主召至問之。會廣陳如來之化因。遷跡已逾千載。靈骨舍利。神應無方。阿育王起塔八萬四千。此寺塔之興表化也。權曰。若得舍利。當爲造塔。如其無驗。國有常刑。會請期七日。乃謂其徒曰。大法廢興。在此一舉。當加意懇求。共結凈室。以銅瓶加幾燒香。至期無驗。展伸三七日。至五鼓。
【現代漢語翻譯】 現代漢語譯本： 紀曆三九八年。《七代五都世錄》中記載了這些。
三國
魏（高祖文帝）曹丕，曹操之子，接受漢朝禪讓，都城在洛陽。庚子年即位（改元黃初，歷五主，共四十五年）。
蜀，先主劉備，中山靖王之後，都城在益州（成都）。辛丑年即位（改元章武，歷二主，共四十三年）。
吳，孫權，孫武之子，先在武昌，后在建鄴。壬寅年即位（改元黃武，歷四主，共五十九年）。
丁未年，列祖明帝大和元年，代京的閹官，因為自己是受過刑的人，上奏請求入山修道，皇帝答應了他。於是他帶著《華嚴經》（Avatamsaka Sutra），日夜不停地讀誦禮懺。一個夏天還沒過完六月，頭髮和鬢角都長了出來，恢復了男子的相貌。他把情況上報給皇帝，皇帝看了非常驚訝，很看重他。於是尊敬《華嚴經》（Avatamsaka Sutra），深信佛法（出自《感通錄》）。
戊申年，吳黃武五年，陳思王曹植，字子建，精通書藝，不喜歡黃老之學，只讀佛經，總是流連忘返，讚歎不已，認為這是至高無上的道理。曾經寫過《辨道論》，來表達自己的想法（出自《弘明集》）。
辛酉年，赤烏四年，康居國（Kangju）的沙門（Śrāmaṇa，出家修道者）僧會（Saṃghavarman），初次來到金陵，搭建茅屋，設立佛像，修行佛道。當地人初次見到沙門（Śrāmaṇa，出家修道者），感到非常驚異。有關官員把情況上報給吳主。吳主召見僧會（Saṃghavarman）詢問情況。僧會（Saṃghavarman）廣泛陳述如來佛的教化因緣，說佛陀涅槃已經超過千年，佛的靈骨舍利（Śarīra，遺骨），有不可思議的神奇感應。阿育王（Aśoka）建造了八萬四千座佛塔，這些寺廟佛塔的興建，都是爲了弘揚佛法。孫權說：『如果能得到舍利（Śarīra，遺骨），我就為你建造佛塔。如果不能應驗，國家有常刑伺候。』僧會（Saṃghavarman）請求給他七天時間。於是告訴他的弟子們說：『佛法的興衰，在此一舉，應當更加懇切地祈求。』大家一起在凈室裡，用銅瓶放在幾案上，燒香祈禱。到了期限，仍然沒有應驗。於是又延長了三個七天。到了第五個七天的五更時分，
【English Translation】 English version: The 398th year of the calendar. These are recorded in the 'Chronicles of Seven Generations and Five Capitals'.
The Three Kingdoms
Wei (Emperor Wen of Gaozu) Cao Pi, son of Cao Cao, received the abdication from the Han Dynasty. The capital was in Luoyang. He ascended the throne in the year Gengzi (changed the era name to Huangchu. Reigned through five rulers, for a total of 45 years).
Shu, First Ruler Liu Bei, descendant of Prince Jing of Zhongshan. The capital was in Yi Province (Chengdu). He ascended the throne in the year Xinchou (changed the era name to Zhangwu. Reigned through two rulers, for a total of 43 years).
Wu, Sun Quan, son of Sun Wu. First in Wuchang, later in Jianye. He ascended the throne in the year Renyin (changed the era name to Huangwu. Reigned through four rulers, for a total of 59 years).
In the year Dingwei, the first year of the Dahe era of Emperor Ming of the Liezu, a eunuch from the capital of Dai, feeling ashamed of his castration, requested to enter the mountains to cultivate the Dao. The emperor granted his request. Thereupon, he took the 'Avatamsaka Sutra' (Huayan Jing), reading and reciting it day and night, performing repentance rituals without ceasing. Before the summer was even over, within six months, his hair and sideburns grew back, and he regained the appearance of a man. He reported this to the emperor, who was greatly astonished and valued him highly. Consequently, he respected the 'Avatamsaka Sutra' (Huayan Jing) and deeply believed in Buddhism (from 'Records of Spiritual Responses').
In the year Wushen, the fifth year of the Huangwu era of Wu, Chen Si Wang Cao Zhi, styled Zijian, was proficient in calligraphy and art, and did not favor the teachings of Huang-Lao (Huangdi and Laozi). He only read Buddhist scriptures, always lingering over them with admiration, considering them the source of the ultimate truth. He once wrote 'Discourse on Discriminating the Dao' to express his thoughts (from 'Collection for the Propagation of Light').
In the year Xinyou, the fourth year of the Chiwu era, the Śrāmaṇa (沙門, renunciate) Saṃghavarman (僧會) from the kingdom of Kangju (康居) first arrived in Jinling, built a thatched hut, set up Buddha images, and practiced the Buddhist path. The local people, seeing a Śrāmaṇa (沙門, renunciate) for the first time, were very surprised. Officials reported this to the ruler of Wu. The ruler of Wu summoned Saṃghavarman (僧會) and inquired about the situation. Saṃghavarman (僧會) extensively explained the transformative causes and conditions of the Tathagata (如來), saying that more than a thousand years had passed since the Buddha's Nirvana, and that the Śarīra (舍利, relics) of the Buddha's spiritual bones had inconceivable and miraculous responses. King Aśoka (阿育王) built 84,000 pagodas, and the construction of these temples and pagodas was all for the purpose of propagating the Dharma. Sun Quan said, 'If I can obtain a Śarīra (舍利, relics), I will build a pagoda for you. If it cannot be verified, the country has its usual punishments.' Saṃghavarman (僧會) requested seven days. Thereupon, he told his disciples, 'The rise and fall of the Dharma depends on this one effort. We should pray more earnestly.' Everyone gathered in a clean room, placed a copper vase on a table, and burned incense in prayer. When the deadline arrived, there was still no response. So they extended it for another three weeks. At the fifth watch of the fifth week,
忽聞瓶中槍然有聲。視之果獲舍利。五色錯發。黎明進之。王臣大悅。驚曰。希有之瑞也。會又曰。舍利威神無能壞者。吳主使力士槌之。砧槌共碎。而光明自若。於是建塔佛佗里。又立寺。賜額建初寺。即保寧識其始及此方也。塔即天禧。是晉帝渡江。更修飾以金碧。此中國建塔之由也(翻譯名義)。
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。七百餘載矣。永平十四年。道士褚善信等。乞與西僧角法。善信負妄而死。凡中國既不出家。無人流佈。加之罹亂。故歲深方至本國。吳主曰。孔老之教。與佛比對若何。澤曰。孔老二教。法天制用。不敢違天。佛之說教。天法奉行。不敢違佛。以此言之。優劣可見矣(宗炳明佛論)甲戌 吳五鳳元年。支謙至是。譯經八十八部。博覽經籍。時號智囊。吳主高其才。拜為博士。固辭。輔導東宮。甚有裨益(釋教錄)。
乙亥 天竺三藏曇無德(此云法藏)赍四分律至洛。安息沙門曇諦至。亦善律學。同出戒經一卷○西域曇摩迦羅(此云法時)嘉平初到許洛。見魏境比丘。特剪髮。而未有律儀。遂與曇諦。譯四分羯磨。及僧祇戒心圖。嘉平請曇無德等。立羯磨戒法。用十僧代行佛事。即
【現代漢語翻譯】 現代漢語譯本：忽然聽到瓶子里砰然一聲響。檢視，果然獲得了舍利（佛陀或高僧火化后的遺物）。五種顏色交錯閃耀。黎明時進獻給吳主。吳主和大臣們非常高興，驚歎道：『這是罕見的祥瑞啊！』恰逢有人說：『舍利具有威神之力，沒有什麼能夠摧毀它。』吳主派力士用鐵錘錘擊舍利。結果砧板和鐵錘都碎裂了，而舍利的光明卻依然如故。於是建造佛塔于佛佗里，又建立了寺廟，賜名為建初寺。保寧記載了建初寺的起始以及佛法傳入此地的情況。那座塔就是天禧塔，是晉朝皇帝渡江后，重新修飾，用金碧裝飾的。這就是中國建造佛塔的由來。 闞澤在吳國為官，官至太子太傅。吳主問闞澤說：『佛教是什麼時候傳入中國的？為什麼遲遲沒有傳到我們這裡？』闞澤回答說：『永平年間，佛法初次傳入中國。算到現在赤烏四年，已經七百多年了。永平十四年，道士褚善信等人，請求與西域僧人比試佛法。褚善信因為虛妄而死。因為中國本來就沒有出家的制度，沒有人傳播佛法，加上連年戰亂，所以經過很長時間才傳到本國。』吳主說：『孔子和老子的教義，與佛教相比怎麼樣？』闞澤說：『孔子和老子的教義，傚法天道來制定規範，不敢違背天道。佛教的教義，天道都要奉行，不敢違背佛。從這些來說，優劣就顯而易見了。』宗炳的《明佛論》中記載：甲戌年，吳國五鳳元年，支謙來到吳國，翻譯了八十八部佛經。他博覽群書，當時被稱為智囊。吳主賞識他的才能，要拜他為博士，支謙堅決推辭，擔任輔導東宮太子的職務，對太子很有幫助。 乙亥年，天竺三藏曇無德（翻譯為法藏）帶著《四分律》來到洛陽。安息沙門曇諦也來到洛陽，也擅長律學。他們共同翻譯了《戒經》一卷。西域的曇摩迦羅（翻譯為法時）嘉平初年到達許洛。他看到魏國的比丘，只是剃了頭髮，而沒有受持戒律的儀式，於是與曇諦一起，翻譯了《四分羯磨》以及《僧祇戒心圖》。嘉平年間，請曇無德等人，設立羯磨戒法，用十個僧人代替佛陀行佛事，這就是羯磨戒法的開始。
【English Translation】 English version: Suddenly, a sound like a gunshot was heard from the bottle. Upon inspection, a 'śarīra' (relics of the Buddha or a highly realized monk after cremation) was found. It emitted five colors. At dawn, it was presented to the ruler of Wu. The ruler and his ministers were overjoyed, exclaiming, 'This is an exceedingly rare auspicious sign!' Coincidentally, someone said, 'The 'śarīra' possesses divine power, and nothing can destroy it.' The ruler of Wu ordered a strongman to hammer the 'śarīra'. As a result, both the anvil and the hammer shattered, but the light of the 'śarīra' remained as before. Thereupon, a pagoda was built in 'Fótuólǐ', and a temple was established, named 'Jiànchū Temple'. 'Bǎoníng' recorded the origin of 'Jiànchū Temple' and the introduction of Buddhism to this land. That pagoda is the 'Tiānxǐ Pagoda', which was renovated and adorned with gold and jade by the Jin emperor after crossing the river. This is the origin of pagoda construction in China. 'Kàn Zé' served as an official in Wu, holding the position of tutor to the crown prince. The ruler of Wu asked 'Kàn Zé', 'In what year did Buddhism enter China? Why has it been so late in reaching this region?' 'Kàn Zé' replied, 'In the 'Yǒngpíng' era, Buddhism first arrived in China. Counting to the fourth year of 'Chìwū' now, it has been more than seven hundred years. In the fourteenth year of 'Yǒngpíng', Daoist 'Chǔ Shànxìn' and others requested to compete with Western monks in Buddhist teachings. 'Chǔ Shànxìn' died due to his falsehoods. Because China originally had no monastic system, there was no one to propagate Buddhism, and coupled with years of war, it took a long time to reach this country.' The ruler of Wu said, 'How do the teachings of Confucius and Laozi compare to Buddhism?' 'Kàn Zé' said, 'The teachings of Confucius and Laozi follow the way of Heaven to establish norms, not daring to violate Heaven. The teachings of Buddhism are followed by Heaven, not daring to violate the Buddha. From this, the superiority and inferiority are evident.' 'Zōng Bǐng's' 'Míng Fó Lùn' records: In the 'Jiǎxū' year, the first year of 'Wǔfèng' in Wu, 'Zhī Qiān' arrived in Wu and translated eighty-eight Buddhist scriptures. He was well-versed in scriptures and was known as a 'brain trust' at the time. The ruler of Wu appreciated his talent and wanted to appoint him as a 'bóshì' (erudite), but 'Zhī Qiān' firmly declined and served as a tutor to the crown prince, which was very beneficial to the prince. In the 'Yǐhài' year, 'Tiānzhú Sānzàng Tán Wúdé' (translated as 'Fǎzàng', meaning Dharma Treasury) brought the 'Sìfēn Lǜ' (Four-Part Vinaya) to Luoyang. 'Ānxī' 'Śramaṇa Tán Dì' also came to Luoyang, also skilled in 'Vinaya' (monastic discipline). Together, they translated a volume of 'Jiè Jīng' (Precept Scripture). 'Xīyù' ('Dharmakāla', translated as 'Fǎshí', meaning Dharma Time) arrived in 'Xǔ Luò' at the beginning of 'Jiāpíng'. He saw that the 'bhikṣus' (monks) in the Wei territory only shaved their heads but did not observe the rituals of monastic discipline. Therefore, together with 'Tán Dì', he translated the 'Sìfēn Karmavācanā' (Four-Part 'Karma' Procedure) and the 'Saṃghikārikā-citta-citra' (Diagram of the Mind of the 'Saṃgha' Precepts). During the 'Jiāpíng' era, 'Tán Wúdé' and others were invited to establish the 'Karma' precept method, using ten monks to perform Buddhist affairs on behalf of the Buddha, which was the beginning of the 'Karma' precept method.
中國大僧受戒之始也。
乙酉 吳甘露元年。孫皓遍毀神祠。波及梵宇。遣使詰僧會。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。嘉禾茁。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。何用佛教。會曰。周孔不欲深言。略亦其跡。佛不止淺言。故示其要。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○異日宿衛治園。得一金像。皓使[(訊-言)/且]溷所。以為笑樂。俄得腫病。陰處尤痛。卜曰坐犯大神。皓禱諸廟不效。宮人有事佛者。乃曰。不請福于佛懺悔耶。皓云佛神若是怪乎。曰佛之威靈。諸天衛護。皓方悟曰。吾以慢像致此耳。乃迎像。以香湯沐之。內庭供事。仍請會。說法懺悔。會為開示玄要。乃受五戒。少須疾愈。由是奉會為師。崇飾塔寺(法苑珠林)三國鼎立四十四年。獨吳主僅六十載。時會法師渡江。吳主召問。會廣陳如來化跡。遂禱舍利。現於銅瓶。吳主見而驚悅曰。希奇之事。朕深敬焉。乃為建塔造寺度僧。由是佛法盛于江南矣。
西晉
司馬炎文帝昭之子。受魏禪。自丙戌盡丁丑。四主。共五十三年。都洛陽。
世祖武帝。乙酉十二月即位。改元泰始。帝龍顏奇偉。盛明革運。大
【現代漢語翻譯】 現代漢語譯本 中國僧人開始正式受戒，始於此時。
乙酉年，吳甘露元年。孫皓（三國時期吳國的末代皇帝）大範圍地毀壞神祠，這件事也波及到了佛教寺廟。他派遣使者去責問僧會（康僧會，三國時期著名高僧）。僧會用巧妙的言辭駁倒了使者的詰問。孫皓於是召見僧會，問佛教關於善惡報應的說法。僧會回答說：『英明的君主用仁德治理天下，那麼就會有赤色的烏鴉飛翔，吉祥的禾苗生長，善行既然有好的應驗，惡行也會有相應的報應。《易經》說積累善行會給後代留下福慶，《詩經》讚美祈求福報不會落空。』孫皓說：『周公、孔子的道理已經很明白了，為什麼還要佛教呢？』僧會說：『周公、孔子不想深入談論這些，只是簡略地提了一下。佛陀不只是淺顯地談論這些，所以才揭示了其中的要義，都是爲了行善啊。聖人只怕善行做得不夠多，陛下您為什麼反而嫌棄它呢？』孫皓無言以對，於是作罷。
有一天，孫皓在後宮的園林里遊玩，有人得到一尊金像。孫皓讓人把金像放在廁所里，以此作為取樂的笑料。不久，孫皓得了腫脹的疾病，陰部尤其疼痛。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。宮人中有信佛的人，就說：『為什麼不向佛祈求福報，懺悔罪過呢？』孫皓說：『佛的神靈如果是這樣，那也太奇怪了吧？』那人說：『佛的威靈，有諸天神靈衛護。』孫皓這才醒悟說：『我因為怠慢佛像才導致這樣的啊。』於是迎請佛像，用香湯沐浴，在內廷供奉，仍然請僧會來，說法懺悔。僧會為他開示玄妙的道理，孫皓於是受了五戒。不久，疾病痊癒。從此，孫皓尊奉僧會為師，崇飾塔寺（出自《法苑珠林》）。三國鼎立共四十四年，只有吳國國君在位接近六十年。當時僧會法師渡江，吳主召見詢問。僧會廣泛陳述如來的教化事蹟，於是祈禱舍利，舍利顯現在銅瓶中。吳主見了，驚奇喜悅地說：『這是希奇的事情啊，我深深地敬佩。』於是為之建造佛塔，建造寺廟，度人出家。從此，佛法在江南興盛起來。
西晉
司馬炎（晉武帝），是司馬昭（晉文帝）的兒子，接受了魏國的禪讓。從丙戌年到丁丑年，經歷了四位君主，共五十三年。都城在洛陽。
世祖武帝，乙酉年十二月即位，改年號為泰始。武帝容貌奇偉，英明神武，開創了新的局面。
【English Translation】 English version This marks the beginning of formal ordination for Chinese monks.
In the year Yiyou, the first year of Ganlu during the Wu Dynasty, Sun Hao (the last emperor of the Wu Kingdom during the Three Kingdoms period) extensively destroyed shrines, which also affected Buddhist temples. He sent envoys to question Kang Senghui (a famous monk during the Three Kingdoms period). Senghui refuted the envoys' accusations with skillful words. Sun Hao then summoned Senghui and asked about Buddhism's teachings on karmic retribution for good and evil. Senghui replied, 'An enlightened ruler governs the world with benevolence and virtue, and then red crows will soar and auspicious grains will grow. Since good deeds have good responses, evil deeds will have corresponding consequences. The 'Book of Changes' says that accumulating good deeds will leave blessings for future generations, and the 'Book of Poetry' praises seeking blessings that will not be in vain.' Sun Hao said, 'The principles of the Duke of Zhou and Confucius are already clear, so why is Buddhism needed?' Senghui said, 'The Duke of Zhou and Confucius did not want to discuss these matters in depth, only mentioning them briefly. The Buddha does not just talk about these things superficially, so he reveals the essence of them, all for the sake of doing good. Sages only fear that good deeds are not done enough; why does Your Majesty dislike it?' Sun Hao was speechless and dismissed the matter.
One day, Sun Hao was playing in the garden of the palace, and someone found a golden statue. Sun Hao had the statue placed in the toilet as a source of amusement. Soon after, Sun Hao developed a swelling disease, with particular pain in his private parts. Diviners said that he had offended a great deity. Sun Hao prayed to various temples, but to no avail. A palace woman who believed in Buddhism said, 'Why not seek blessings from the Buddha and repent for your sins?' Sun Hao said, 'If the Buddha's spirit is like this, then it is too strange!' The woman said, 'The Buddha's divine power is protected by various deities.' Sun Hao then realized, 'I caused this by disrespecting the Buddha statue.' So he welcomed the statue, bathed it with fragrant water, and enshrined it in the inner court, and still invited Senghui to preach and repent. Senghui explained the profound principles to him, and Sun Hao then took the Five Precepts. Soon after, the disease was cured. From then on, Sun Hao revered Senghui as his teacher and embellished pagodas and temples (from 'Fa Yuan Zhu Lin'). The Three Kingdoms stood for forty-four years, but only the ruler of Wu reigned for nearly sixty years. At that time, the Dharma Master Senghui crossed the river, and the Lord of Wu summoned him for questioning. Senghui extensively described the transformative deeds of the Tathagata, and then prayed for relics, which appeared in a copper vase. The Lord of Wu saw this and was amazed and delighted, saying, 'This is a rare and wonderful thing; I deeply admire it.' So he built pagodas, built temples, and ordained monks. From then on, Buddhism flourished in Jiangnan.
Western Jin Dynasty
Sima Yan (Emperor Wu of Jin), was the son of Sima Zhao (Emperor Wen of Jin), and accepted the abdication of the Wei Dynasty. From the year Bingxu to Dingchou, there were four rulers, totaling fifty-three years. The capital was in Luoyang.
Emperor Wu, of the Shizu generation, ascended the throne in December of the year Yiyou and changed the era name to Taishi. The Emperor had a remarkable appearance, was wise and martial, and ushered in a new era.
崇佛事。廣造伽藍方誌。
二年竺摩羅柰(此云法護)燉煌人。初游西域。大赍梵經。遠歸東夏。是年至長安。釋經教流此土者。法護深有殊功。乃為此土沙門求經之始也。
庚戌 惠帝改元永熙。明年改元康○六年。天竺耆域。初來交廣。並有靈異。東遊至洛陽。見樓殿曰。忉利天宮。彷彿似此。匠此宮者。從忉利天來。成便還天上。有千五百作具。應在屋脊瓦下。本是天匠。以道力成之。而以生死力作。不亦勤苦乎。后至大安元年壬戌。耆域知洛陽將亂辭歸。有僧乞一言為誠。域令會眾集定。乃升座曰。守口攝身意。慎莫犯眾惡。修行一切善。如是得度世。言訖即默。於是數百人。各請中食。域皆許往。明日五百家。皆有一域。及相酬問。方知分身赴焉。既別。是夕賈客會於流沙。大安二年。沙門李孝龍。有機辨。講放光般若。人皆崇仰。阮瞻庾凱尤敬之。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。無心之安愈安矣］)晉僧史。
愍帝建興間。李恒者。本寒門之子。遇一僧曰。君福將至。然禍後來。守貧不任者。殃減休至。若帶金紫。極於三郡即止者善矣。恒曰。且富貴。何預後患。乃晉僧宿。夜視滿一床。恒驚呼家人看之。又化為鳥𥩳
【現代漢語翻譯】 現代漢語譯本：崇尚佛事，廣泛建造伽藍（寺廟）和方誌（地方誌）。
公元二年，竺摩羅柰（Dharmaraksa，意為法護）是敦煌人。他最初遊歷西域，攜帶大量梵文佛經，遠道返回東土。這年到達長安。佛經教義能夠在此土流傳，法護功勞至深。他也是此土沙門（僧侶）求取佛經的開端。
庚戌年，惠帝改年號為永熙。第二年改年號為康○六年。天竺（印度）僧人耆域（Ghiyavadin）初次來到交廣（交州和廣州一帶），並顯現靈異。他向東遊歷到達洛陽，看到宮殿樓閣后說：『忉利天宮（帝釋天所居住的宮殿），大概就像這樣。建造這座宮殿的工匠，是從忉利天來的，建成后便返回天上。有一千五百件工具，應該在屋脊瓦片下面。』原本是天上的工匠，用道力完成建造；而用生死之力來做，不是很辛苦嗎？後來到了大安元年壬戌年，耆域知道洛陽將要發生變亂，於是辭別返回。有僧人請求他留下一句真誠的話。耆域讓大家集合坐定，然後登上座位說：『守住口，攝持身，意念謹慎，不要觸犯各種惡行。修行一切善事，這樣才能得度，脫離世間。』說完就沉默不語。於是有幾百人，各自邀請他去家中用午餐。耆域都答應前往。第二天，五百家都出現了一個耆域。大家互相詢問，才知道他是分身前往。分別之後，當晚商人們聚集在流沙（沙漠）。大安二年，沙門李孝龍，有才智善辯，講解《放光般若經》。人們都崇敬仰慕他，阮瞻和庾凱尤其尊敬他。有人嘲笑他穿胡服，李孝龍說：『用道的眼光來看，實在看不出容貌服飾有什麼不同。他們認為我受辱，我拋棄他們的榮華，那麼無心的可貴就更加可貴，無心的安寧就更加安寧了。』這是晉朝僧侶的歷史。
愍帝建興年間，李恒，原本是出身貧寒的人。他遇到一位僧人，僧人說：『你的福氣將要到來，然而災禍隨後就到。如果安守貧困不求官位，災禍就會減輕甚至不會到來。如果身帶金印紫綬，做到三郡太守就停止，那是最好的。』李恒說：『且享受富貴，何必顧慮以後的災禍。』他是晉朝的僧人。晚上看到滿床都是金子，李恒驚叫著讓家人來看，金子又化為鳥糞。
【English Translation】 English version: They revered Buddhist affairs and extensively built sangharamas (monasteries) and local chronicles.
In the second year, Dharmaraksa (竺摩羅柰, meaning 'protected by Dharma' in Chinese), a native of Dunhuang, initially traveled to the Western Regions. He carried a large number of Sanskrit scriptures and returned to the Eastern Lands. He arrived in Chang'an this year. Dharmaraksa made significant contributions to the spread of Buddhist teachings in this land. He was also the beginning of the monks in this land seeking scriptures.
In the year of Gengxu, Emperor Hui changed the reign title to Yongxi. The following year, the reign title was changed to Kang○ for six years. The Indian (天竺, Tianzhu) monk Ghiyavadin (耆域) first came to Jiaoguang (交廣, the area of Jiaozhou and Guangzhou) and displayed miraculous powers. He traveled east to Luoyang and, upon seeing the palaces and pavilions, said, 'The Trayastrimsa Heaven Palace (忉利天宮, the palace where Indra resides) is probably like this. The craftsmen who built this palace came from the Trayastrimsa Heaven and returned to heaven after completing it. There are fifteen hundred tools, which should be under the roof tiles.' Originally, they were heavenly craftsmen who completed the construction with the power of the Dao; but to do it with the power of birth and death, isn't that hard work? Later, in the first year of Da'an, the year of Renxu, Ghiyavadin knew that Luoyang was about to be in turmoil, so he bid farewell and returned. A monk asked him to leave a sincere word. Ghiyavadin had everyone gather and sit down, then ascended the seat and said, 'Guard your mouth, restrain your body, be mindful in your thoughts, and do not commit any evil deeds. Cultivate all good deeds, and in this way, you can be liberated from the world.' After speaking, he remained silent. Then, hundreds of people each invited him to their homes for lunch. Ghiyavadin agreed to go to all of them. The next day, there was a Ghiyavadin in each of the five hundred homes. When they asked each other, they realized that he had gone there by dividing his body. After parting, that night, merchants gathered in the Liusha (流沙, desert). In the second year of Da'an, the Shramana (沙門, monk) Li Xiaolong, who was intelligent and eloquent, lectured on the 'Fangguang Prajna Sutra' (放光般若經). People admired and revered him, especially Ruan Zhan and Yu Kai. Someone mocked him for wearing barbarian clothes. Li Xiaolong said, 'Looking at it from the perspective of the Dao, I really don't see any difference in appearance or clothing. They think I am humiliated, but I abandon their glory, then the preciousness of having no mind is even more precious, and the peace of having no mind is even more peaceful.' This is the history of the Jin Dynasty monks.
During the Jianxing period of Emperor Min, Li Heng was originally from a poor family. He met a monk who said, 'Your fortune is about to arrive, but disaster will follow. If you remain poor and do not seek official position, the disaster will be reduced or will not come. If you wear a golden seal and purple ribbon, and stop at being the governor of three commanderies, that would be best.' Li Heng said, 'Just enjoy wealth and honor, why worry about future disasters?' He was a monk of the Jin Dynasty. At night, he saw a bed full of gold. Li Heng shouted for his family to come and see, and the gold turned into bird droppings.
樑上。天明復形而去。恒送出。忽不見。因此信佛。亦不用其言。為西暢江夏廬江三郡大守。大興中。錢鳳之亂被誅(感應錄)。
甲戌 建興二年。日隕于地。後有三日。西出而東行○佛圖澄。竺國人帛氏子。少學道。妙通玄術。永嘉四年至洛陽。自云百有餘歲。常服氣自養。能積日不食。善誦神咒。能役鬼神。腹傍有孔。用絮塞之。夜則拔絮。孔中出光。照於一室。常至流側。從孔中引出五藏六腑洗之。還內腹中。以油雜胭脂。涂掌中。千里外事皆見於掌。如對面焉。或聽鈴音。知其兇吉。事無不驗。欲創梵宇。值劉曜寇斥帝京。志遂不果。乃潛澤草野。以觀世變。是年石勒屯兵葛陂。專事殺戮。澄欲化之。勒有將軍郭黑略。素佛法。澄即見之。乃請五戒。崇弟子禮。略隨勒戰。澄皆預記勝負。勒以略有異。見問之曰。有師也。勒曰天賜也。乃召見。勒曰佛法何靈。澄知勒不達深理。乃請燒香。以缽盛水咒之。須臾生青蓮花。光色曜目。勒由此神敬之○(四年丙子十二月。劉曜陷長安。帝出降。曜據中原)。
東晉
司馬睿。宣帝曾孫。自丁丑至己未。十一主。共一百三十三年。都建康。
丁丑 元帝即位。改元建武。造龍興瓦官二寺。集千僧會(晉書)。
丙戌 成帝即位。改
【現代漢語翻譯】 樑上的天人，天亮后恢復原形離去。恒（姓名）一直送他出門，忽然就不見了。因此相信了佛教，但也沒有采用他的話。後來擔任西暢、江夏、廬江三郡的大守。大興年間，錢鳳作亂時被誅殺（出自《感應錄》）。
甲戌年，建興二年，太陽隕落到地上。後來出現三個太陽，從西邊出來向東邊執行。佛圖澄（Buddhatrata，人名，來自竺國）是竺國人帛氏的兒子。年輕時學習道術，精通玄妙的法術。永嘉四年到達洛陽。自稱一百多歲。經常服氣來滋養自己，能夠多日不吃東西。擅長誦讀神咒，能夠役使鬼神。腹部旁邊有個孔，用棉絮塞住它。夜晚就拔出棉絮，孔中發出光芒，照亮整個房間。經常到河邊，從孔中引出五臟六腑清洗它們，然後放回腹中。用油混合胭脂，塗在手掌中，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，就知道是兇是吉。事情沒有不應驗的。想要建立寺廟，正趕上劉曜（人名）侵犯帝都，志向沒有實現。於是隱藏在民間，來觀察世事的變化。這年，石勒（人名）在葛陂屯兵，專門從事殺戮。佛圖澄想要教化他。石勒有個將軍叫郭黑略（人名），一向信奉佛法。佛圖澄就去見他，郭黑略就請受五戒，以弟子之禮來尊敬佛圖澄。郭黑略跟隨石勒作戰，佛圖澄都能預先記下勝負。石勒因為郭黑略有奇異之處，就問他，郭黑略說：『我有老師。』石勒說：『是上天賜給我的。』於是召見佛圖澄。石勒問：『佛法有什麼靈驗之處？』佛圖澄知道石勒不明白深奧的道理，就請求燒香，用缽盛水並唸咒。一會兒，水中生出青蓮花，光彩耀眼。石勒因此非常敬佩他。（四年丙子十二月，劉曜攻陷長安，皇帝投降，劉曜佔據中原）。
東晉
司馬睿（Sima Rui，人名），宣帝（Emperor Xuan，司馬懿）的曾孫。從丁丑年到己未年，經歷了十一位君主，共一百三十三年。都城在建康。
丁丑年，元帝（Emperor Yuan，司馬睿）即位，改年號為建武。建造了龍興寺和瓦官寺兩座寺廟，聚集了一千名僧人（出自《晉書》）。
丙戌年，成帝（Emperor Cheng）即位，改年號為
【English Translation】 The celestial being on the beam transformed and departed at dawn. Heng (name) saw him off, but suddenly he disappeared. Because of this, he believed in Buddhism, but he did not adopt his words. Later, he served as the Grand Administrator of the three commanderies of Xichang, Jiangxia, and Lujiang. During the Daxing period, he was executed during the rebellion of Qian Feng (from 'Records of Miraculous Responses').
In the year Jiaxu, the second year of Jianxing, the sun fell to the ground. Later, three suns appeared, rising from the west and moving eastward. Buddhatrata (name, meaning 'Buddha Saved', from India), son of the Bo family of India, studied Daoism in his youth and was proficient in profound arts. In the fourth year of Yongjia, he arrived in Luoyang, claiming to be over a hundred years old. He often nourished himself with qi (vital energy) and could go without food for many days. He was skilled at reciting divine mantras and could command ghosts and spirits. He had a hole beside his abdomen, which he plugged with cotton. At night, he would remove the cotton, and light would emanate from the hole, illuminating the entire room. He often went to the riverbank, drew out his five internal organs from the hole, washed them, and then put them back into his abdomen. He mixed oil with rouge and applied it to his palm, and he could see events thousands of miles away in his palm, as if they were right in front of him. Or by listening to the sound of a bell, he could know whether it was auspicious or inauspicious. His predictions were always accurate. He wanted to build a monastery, but he encountered Liu Yao (name) invading the imperial capital, and his ambition was not fulfilled. So he hid among the common people to observe the changes in the world. In this year, Shi Le (name) stationed troops at Gebei, specializing in killing. Buddhatrata wanted to convert him. Shi Le had a general named Guo Helue (name), who had always believed in Buddhism. Buddhatrata went to see him, and Guo Helue requested to receive the Five Precepts and respected Buddhatrata with the rites of a disciple. Guo Helue followed Shi Le in battle, and Buddhatrata could predict the outcomes in advance. Shi Le, because Guo Helue had extraordinary abilities, asked him, and Guo Helue said, 'I have a teacher.' Shi Le said, 'Heaven has bestowed him upon me.' So he summoned Buddhatrata. Shi Le asked, 'What is the spiritual efficacy of Buddhism?' Buddhatrata knew that Shi Le did not understand profound principles, so he requested to burn incense, filled a bowl with water, and chanted a mantra. After a while, a blue lotus flower grew in the water, its light dazzling. Shi Le was therefore very respectful of him. (In the twelfth month of the fourth year, Bingzi, Liu Yao captured Chang'an, the emperor surrendered, and Liu Yao occupied the Central Plains).
Eastern Jin Dynasty
Sima Rui (name), the great-grandson of Emperor Xuan (Sima Yi). From the year Dingchou to the year Jiwei, there were eleven rulers, totaling one hundred and thirty-three years. The capital was in Jiankang.
In the year Dingchou, Emperor Yuan (Sima Rui) ascended the throne and changed the era name to Jianwu. He built the Longxing Temple and the Waguan Temple, gathering a thousand monks (from 'Book of Jin').
In the year Bingxu, Emperor Cheng ascended the throne and changed the era name to
元咸和○二年。蘇峻作亂。帝奔石頭。宮城悉為煨燼。獨大寧殿。有明帝手畫佛像于壁。屹然不壞。當時嗟美。以為神異。
戊子 三年。前趙光初十一年。相國劉曜引兵。即位於赤壁○後趙石勒。欲往高堠攻曜。猶豫未決。因訪佛圖澄。澄曰。相輪鈴音云。秀支替戾岡仆谷劬禿當。此羯語也。秀支軍也。替戾岡出也。仆谷劉曜胡位也。言軍出捉得曜也。澄謂勒曰。大將軍若出。必摛劉曜。勒大悅。乃留子石弘。共澄以鎮襄國。自率軍騎。直詣洛城。有諫者斬。至靈昌津。兩陣才交。曜軍大潰。馬沒水中。石堪生摛之送勒。時澄以油脂涂掌。舉示童子。童子曰。馬軍中一人白晢。以朱絲縛肘。因以告弘。此即劉曜也。時斬首五萬余級。拋尸于金谷園。晉書云爲後趙所滅。
庚寅 咸和五年。勒乃僭稱趙天王。行皇帝事。改元建平。勒登位已后。事澄彌篤。舉事必咨而後行。號大和尚。澄因而諫曰。夫王德化洽于宇內。則四靈表瑞。政弊道消。彗孛呈妖。常蒙著見。休咎隨行。斯乃古今之常徴。天人之明誡。勒甚悅之。凡應被誅余殘蒙益者。十有八九。於是中外皆奉佛焉○勒后因忿。欲害諸沙門。澄乃避至黑略舍。語弟子曰。若將軍信至問吾。報云不知所之。人至覓澄不得。使還報勒。勒曰。吾有惡意向聖
【現代漢語翻譯】 現代漢語譯本 元咸和二年，蘇峻作亂，皇帝逃奔石頭城，宮城全部被焚燬，唯獨大寧殿，因為墻壁上有明帝親手繪製的佛像，巍然屹立，沒有被損壞。當時人們都讚歎稱美，認為這是神異的現象。
戊子年，咸和三年，前趙光初十一年，相國劉曜率領軍隊，在赤壁即位。後趙的石勒想要前往高堠攻打劉曜，猶豫不決，於是去拜訪佛圖澄。佛圖澄說：『相輪鈴的聲音說，』秀支替戾岡仆谷劬禿當『。』這是羯族語，『秀支』是軍隊，『替戾岡』是出兵，『仆谷』是劉曜的胡人官位。意思是軍隊出動就能捉到劉曜。』佛圖澄對石勒說：『大將軍如果出兵，必定能擒獲劉曜。』石勒非常高興，於是留下兒子石弘和佛圖澄一起鎮守襄國，自己率領軍隊騎兵，直接前往洛陽城。有勸諫的人就被斬殺。到達靈昌津時，兩軍剛剛交戰，劉曜的軍隊就大潰敗，戰馬淹沒在水中，石堪生擒了劉曜並送給石勒。當時佛圖澄用油脂塗抹手掌，舉起來給童子看，童子說：『馬軍中有一個人面板白皙，用紅色的絲線綁著胳膊。』於是把情況告訴了石弘，這個人就是劉曜。當時斬首五萬多人，屍體被拋棄在金谷園。《晉書》記載劉曜被後趙所滅。
庚寅年，咸和五年，石勒於是僭越地稱自己為趙天王，行使皇帝的權力，改年號為建平。石勒登位以後，對佛圖澄更加篤信，凡是舉事必定先諮詢佛圖澄然後才行動，稱佛圖澄為『大和尚』。佛圖澄因此勸諫說：『如果君王的德行教化普及到天下，那麼麒麟、鳳凰、龜、龍四靈就會顯現瑞兆；如果政治腐敗，道義消亡，彗星、孛星就會呈現妖異。我常常蒙受上天的啟示，休祥和災禍隨著行為而顯現，這是自古至今常見的徵兆，是上天對人們的明確告誡。』石勒聽了非常高興，凡是應該被誅殺的人，因為佛圖澄的勸諫而得到好處的人，十有八九。於是朝廷內外都信奉佛教。
石勒後來因為憤怒，想要加害各位沙門（shāmén，佛教出家人的通稱）。佛圖澄於是躲避到黑略舍，告訴弟子說：『如果將軍的使者來詢問我的情況，你們就回答說不知道我去了哪裡。』使者來尋找佛圖澄卻找不到，回去稟告石勒。石勒說：『我曾經對聖人懷有惡意。』
【English Translation】 English version In the second year of Yuan Xianhe, Su Jun rebelled, and the Emperor fled to Stone City. The palace city was completely burned down. Only the Great Ning Hall, with a Buddha image hand-painted by Emperor Ming on the wall, stood firm and undamaged. At that time, people praised it, considering it a divine phenomenon.
In the year of Wuzi, the third year of Xianhe, and the eleventh year of Guangchu of the Former Zhao, the Chancellor Liu Yao led troops and ascended the throne at Chibi. Shi Le (Shí Lè, founder of the Later Zhao dynasty) of the Later Zhao wanted to attack Liu Yao at Gaohou, but hesitated. So he consulted Fotucheng (Fó Tú Chéng, a Buddhist monk). Fotucheng said, 'The sound of the bell on the stupa says, 'Xiu Zhi Ti Li Gang Pu Gu Qu Tu Dang.' This is in the Jie language. 'Xiu Zhi' means army, 'Ti Li Gang' means to go out, and 'Pu Gu' is Liu Yao's (Liú Yào, emperor of the Former Zhao dynasty) title as a barbarian. It means that the army will go out and capture Yao.' Fotucheng said to Shi Le, 'If the Great General goes out, he will surely capture Liu Yao.' Shi Le was very pleased, so he left his son Shi Hong (Shí Hóng, Shi Le's son) and Fotucheng to guard Xiangguo together, and he himself led the army and cavalry directly to Luoyang City. Those who advised against it were beheaded. When they reached Lingchangjin, the two armies had just engaged when Liu Yao's army was completely defeated, and the horses were submerged in the water. Shi Kan captured Liu Yao alive and sent him to Shi Le. At that time, Fotucheng smeared his palm with oil and showed it to a child. The child said, 'Among the cavalry, there is a person with fair skin, tied with red silk on his elbow.' So he told Shi Hong, and this was Liu Yao. At that time, more than 50,000 heads were cut off, and the corpses were thrown into the Jin Gu Garden. The Book of Jin says that Liu Yao was destroyed by the Later Zhao.
In the year of Gengyin, the fifth year of Xianhe, Shi Le presumptuously called himself the Heavenly King of Zhao, exercised the power of the emperor, and changed the era name to Jianping. After Shi Le ascended the throne, he became even more devoted to Fotucheng, and he would consult Fotucheng before taking any action, calling Fotucheng 'Great Monk'. Fotucheng therefore advised him, 'If the king's virtue and teachings spread throughout the world, then the four auspicious creatures, Qilin (qílín, a mythical hooved Chinese creature), Phoenix, Tortoise, and Dragon, will appear as auspicious omens; if the politics are corrupt and morality declines, comets will appear as ominous signs. I often receive revelations from heaven, and good fortune and disaster appear according to actions. This is a common sign from ancient times to the present, and a clear warning from heaven to people.' Shi Le was very pleased to hear this, and those who should have been executed benefited from Fotucheng's advice in eight or nine out of ten cases. Therefore, both inside and outside the court worshiped Buddhism.
Later, Shi Le, out of anger, wanted to harm all the Shamen (shāmén, Buddhist monks). Fotucheng then hid in Heilueshe and told his disciples, 'If the general's messengers come to ask about me, you should answer that you do not know where I have gone.' The messengers came to look for Fotucheng but could not find him, and returned to report to Shi Le. Shi Le said, 'I once had malicious intentions towards the sage.'
人。聖人舍我去矣。通夜不寐。思欲見澄澄。知勒意悔。明旦造。勒曰。昨夜何行。澄曰。公有怒心。昨故避之。公今改意。是以敢來。勒大笑。
襄國城塹水源。在城西五里。忽暴竭。勒請澄致水。澄至源上。久已龜拆。澄燒香咒之三日。水已微流。有小龍隨出。有傾水大至。隍塹皆滿。鮮卑段波攻勒。其眾甚盛。懼問澄。澄曰。昨寺塔鈴鳴云。明旦食時。當摛段波。澄城望波軍。不見前後失色。軍行地傾。波豈可獲。更遣憂安問澄。澄曰已獲波矣。城北伏兵。出遇波執之。澄勸勒宥波。遣還本國。從之。卒獲其用○中山王劉岳。將兵攻勒。勒遣虎卒步兵拒之。大戰洛西。岳保石樑塢。虎豎柵守之。澄與弟子。自官寺至中寺。入門嘆曰。劉岳可憫。法祚問其故。澄曰。昨夜亥時。岳已被執。果如其言(以上僧史及晉書)。
石蔥將叛。其年澄戒勒曰。今年蔥中有蟲。食之必害人。可令百姓無食蔥也。班告境內。慎無食蔥。到八月石蔥果走。勒益尊重也。
石虎有子名斌。勒愛之。忽暴亡。已涉二日。勒曰。朕聞虢太子死。扁鵲能生。大和尚國中之神人。可急往告。必能致福。澄取楊枝咒之。須臾能起。有頃平復。由是勒諸子。多在佛寺養之。每至四月八日。勒躬詣寺。為兒發願。至建平四年四月
。天靜無風。而塔一鈴獨鳴。澄謂眾曰。鈴音云。國有大喪。不出今年矣。是歲七月勒死。子弘襲位。少時虎廢弘。為海陽王。自立。遷都於鄴。稱元建武。傾心事澄。有重於勒。乃下書曰。和尚國之大寶。榮爵不加。高祿不受。榮祿非輕。何以旌德。從此已往。宜衣以綾錦。乘以雕輦。朝會之日。和尚升殿。常侍以下。悉助舉輿。太子諸公。扶翼而上。主者唱大和尚。眾皆起以彰其德。又來司空李農。旦夕親問。太子諸公。五日一朝。表朕敬焉。於是國人共語。莫起噁心。和尚知汝。澄之所在。無敢向其方面。涕唾便利者矣。
石䆳荒酒。將圖為逆。謂內豎曰。和尚神通。倘發吾謀。明日來者。當先除之。澄月望將入覲虎。謂僧慧曰。昨夜天神呼我曰。明日若入。還勿過人。我倘有所過。汝當止我。澄常入必過䆳。䆳知澄入。要候甚苦。澄上南臺。僧慧引衣。澄曰事不得止。坐未安便起。䆳固留不住。所謀遂差。還寺嘆曰。太子作亂。其形將成。欲言難言。欲忍難忍。乃因事從容箴虎。虎終不解。俄而事發。方悟澄言○晉軍出淮泗。[阿-可+尨]北瓦城。皆被侵逼。三方告急。人情危擾。虎乃瞑曰。吾之奉佛供僧。而更到外寇。佛無神矣。澄明旦入。虎以事問澄。澄因諫曰。王過去世為大商主。治罽賓寺。
【現代漢語翻譯】 現代漢語譯本：天空晴朗，沒有一絲風。然而佛塔上的一隻鈴鐺卻獨自鳴響。佛圖澄對眾人說：『鈴聲預示著，國家將有大的喪事，不出今年了。』當年七月，石勒被勒死。他的兒子石弘繼承王位。不久，石虎廢黜石弘，改封他為海陽王，自己稱帝。遷都到鄴城，改年號為建武。石虎傾心侍奉佛圖澄，比對石勒還要重視。於是下詔說：『和尚是國家的大寶，用榮華的爵位不能增加他的榮耀，用豐厚的俸祿也不能表達對他的敬意。榮華和俸祿並非不重要，但用什麼來表彰他的德行呢？從今以後，要給和尚穿綾羅錦緞，乘坐雕飾華麗的車子。朝會之日，和尚可以升殿，常侍以下的官員，都要幫助抬車，太子和諸位王公，要扶著他上去。主持的人要高唱「大和尚」，眾人都要起立，以此來彰顯他的德行。』又有司空李農，早晚親自問候佛圖澄。太子和諸位王公，每五天去朝見一次，以此來表達對佛圖澄的敬意。於是，國人都說：『不要生起惡念，和尚知道你們的心思。』佛圖澄所在的地方，沒有人敢朝著那個方向吐唾沫或大小便。 石邃沉迷於酒，計劃發動叛亂。他對親近的宦官說：『和尚有神通，如果發現我的陰謀，明天來的時候，就先除掉他。』佛圖澄在每月十五日將要入宮覲見石虎。他對僧人慧說：『昨夜天神告訴我，明天如果入宮，不要經過別人。如果我有什麼過失，你要阻止我。』佛圖澄每次入宮必定經過石邃那裡。石邃知道佛圖澄要來，等候得非常辛苦。佛圖澄登上南臺，僧人慧拉他的衣服，佛圖澄說：『事情不能阻止。』剛坐下還沒坐穩就起身離開了。石邃的陰謀因此有所偏差。佛圖澄回到寺廟后嘆息說：『太子要作亂，他的陰謀將要形成了。想說卻難以啟齒，想忍耐卻難以忍耐。』於是找機會委婉地勸諫石虎，石虎始終不明白。不久，石邃的陰謀敗露，石虎才明白佛圖澄說的話。晉朝軍隊從淮河、泗水一帶出兵，[阿-可+尨]北和瓦城都被侵佔，各地告急，人心惶惶。石虎於是閉上眼睛說：『我供奉佛，供養僧人，卻還遭到外寇入侵，看來佛沒有神力啊。』佛圖澄第二天早上入宮，石虎用這件事詢問佛圖澄。佛圖澄於是勸諫說：『大王您過去世是一位大商人，治理罽賓寺（Kashmir monastery）。』
【English Translation】 English version: The sky was clear and there was no wind. However, a single bell on the pagoda rang on its own. Fotucheng (Buddha-figure Cheng) said to the crowd, 'The sound of the bell foretells that the country will have a great funeral, no later than this year.' In the seventh month of that year, Shi Le (Stone Le) was strangled to death. His son Shi Hong (Stone Hong) inherited the throne. Soon, Shi Hu (Stone Tiger) deposed Shi Hong, changed his title to the King of Haiyang, and declared himself emperor. He moved the capital to Ye City and changed the era name to Jianwu. Shi Hu devoted himself to serving Fotucheng, even more than he had valued Shi Le. So he issued an edict saying, 'The monk is the great treasure of the country. Glorious titles cannot add to his glory, and generous salaries cannot express our respect for him. Glory and salary are not unimportant, but what can we use to commend his virtue? From now on, the monk should be clothed in silk brocade and ride in a carved carriage. On the day of the court assembly, the monk may ascend the hall, and officials below the rank of attendant should help carry the carriage. The crown prince and princes should support him as he goes up. The master of ceremonies should announce "Great Monk," and everyone should rise to show his virtue.' Also, the Minister of Works, Li Nong (Plum Nong), personally inquired after Fotucheng morning and evening. The crown prince and princes paid homage every five days to show their respect for Fotucheng. Therefore, the people of the country all said, 'Do not harbor evil thoughts, the monk knows your thoughts.' In the place where Fotucheng was, no one dared to spit or relieve themselves in that direction. Shi Sui (Stone Sui) indulged in wine and planned to rebel. He said to the close eunuchs, 'The monk has supernatural powers. If he discovers my plot, we should get rid of him first when he comes tomorrow.' Fotucheng was about to enter the palace to see Shi Hu on the fifteenth of the month. He said to the monk Hui (Wisdom), 'Last night, the heavenly god told me that if I enter the palace tomorrow, do not pass by anyone. If I have any fault, you should stop me.' Fotucheng always passed by Shi Sui's place when he entered the palace. Shi Sui knew that Fotucheng was coming and waited very anxiously. Fotucheng ascended the South Terrace, and the monk Hui pulled his clothes. Fotucheng said, 'The matter cannot be stopped.' He got up as soon as he sat down and left. Shi Sui's plot was thus somewhat thwarted. Fotucheng returned to the temple and sighed, 'The crown prince is going to rebel, his plot is about to take shape. It is difficult to speak, and it is difficult to endure.' So he took the opportunity to subtly advise Shi Hu, but Shi Hu never understood. Soon, Shi Sui's plot was exposed, and Shi Hu realized what Fotucheng had said. The Jin army marched from the Huai and Si Rivers, and [阿-可+尨]bei and Wacheng were all occupied. Reports of emergency came from all sides, and the people were in turmoil. Shi Hu then closed his eyes and said, 'I worship the Buddha and support the monks, but I am still invaded by foreign enemies. It seems that the Buddha has no divine power.' Fotucheng entered the palace the next morning, and Shi Hu asked Fotucheng about this matter. Fotucheng then advised, 'Your Majesty was a great merchant in a past life and managed the Kashmir monastery (Jibin Temple).'
嘗供大會。中有六十羅漢。吾此微身。亦預斯會。時得道人。謂吾曰。主人命盡。當更雞身。后王晉地。今王為王。豈非福耶。疆場軍寇。國之常耳。何為怨謗三寶。夜興妄念乎。虎乃信悟。跪而謝焉。
虎問澄。佛法不殺。朕為天下之主。非殺無以肅清海內。況違戒殺生。詎獲福耶。澄曰。帝王事佛。常在體恭心順。以顯三寶。不為暴虐。不害無辜。至於兇愚無賴。非化所遷。有罪不得不殺。不得不刑。但當殺可殺。刑可刑耳。若暴虐殺害非罪。雖復傾財事法。無解殃禍。愿陛下興慈。廣及一切。則佛教永隆。福祚方遠。虎雖不能盡從。而為益不少(以前並本傳)。
時久旱。自正月至六月。虎遣太子。詣臨漳西釜口祈雨。久而不降。請澄自行。即有白龍二頭。降於祠所。是日大雨。方數千里。其年豐稔。戎貊之徒。先不識法。聞澄神驗。皆遙敬禮。不言而化焉。虎于臨漳。修治舊塔。少承露盤。澄曰。臨淄城內。有古阿育王塔。地中有承露盤及佛像。可掘取之。依言果得。
澄與虎坐中堂。虎每欲伐燕。澄曰。燕國運未終。卒難可克。屢行敗績。方信澄誡○時民多奉佛。皆造營寺塔。真偽混修。多生𠎝過。虎下書。問中書曰。佛號世尊。國家所奉。里閭小人。無爵秩者。為應得事佛不。又沙門
【現代漢語翻譯】 現代漢語譯本：我曾經參與一場盛大的集會，其中有六十位阿羅漢。我這微小的身軀，也參與了這次集會。當時一位得道之人對我說：『主人的壽命將盡，將會轉生為雞。後來您在晉地稱王，如今成為國王，這難道不是福報嗎？』邊境戰事和軍隊侵擾，是國家常有的事情，為何要怨恨誹謗三寶，在夜晚生起虛妄的念頭呢？』石虎這才相信醒悟，跪下謝罪。
石虎問佛圖澄（Fotudeng）：『佛法不殺生，我作為天下的君主，不殺戮就無法肅清海內。如果違背戒律殺生，難道還能獲得福報嗎？』佛圖澄回答說：『帝王信奉佛法，常常在於身體恭敬，內心順從，以此來彰顯三寶。不施行暴政，不傷害無辜。至於那些兇惡愚蠢、不講道理的人，無法用教化來改變，有罪就不得不殺，不得不判刑。但應當殺該殺之人，判該判之刑罷了。如果暴虐地殺害無罪之人，即使傾盡家財來供養佛法，也無法消除災禍。希望陛下發揚慈悲之心，廣泛地施及一切眾生，那麼佛教就能永遠興盛，福運才能長遠。』石虎雖然不能完全聽從，但也從中獲益不少（以上都出自本傳）。
當時長期乾旱，從正月到六月。石虎派遣太子到臨漳西釜口祈雨，很久都沒有下雨。於是請求佛圖澄親自前往，立刻就有兩條白龍降臨在祠所。當天就下起了大雨，覆蓋數千里。那一年獲得了豐收。戎狄和蠻夷之人，先前不瞭解佛法，聽到佛圖澄的神奇靈驗，都遙遠地敬拜，不需言語就被感化了。石虎在臨漳，修繕舊塔，缺少承露盤。佛圖澄說：『臨淄城內，有古代阿育王塔，地中有承露盤和佛像，可以挖掘出來。』按照他的話去做，果然得到了。
佛圖澄與石虎一同坐在中堂。石虎每次想要攻打燕國，佛圖澄都說：『燕國的國運還沒有終結，最終難以攻克，多次出兵都會失敗。』石虎這才相信佛圖澄的告誡。當時百姓大多信奉佛教，都建造寺廟和佛塔，真假混雜地修建，產生了很多過錯。石虎下令，詢問中書說：『佛被稱為世尊，是國家所尊奉的。那些沒有爵位的平民百姓，是否應該允許信奉佛教呢？還有沙門（Shamen）。』
【English Translation】 English version: I once attended a grand assembly, which included sixty Arhats (enlightened beings). My insignificant self also participated in this gathering. At that time, an enlightened person said to me, 'The master's life is coming to an end, and he will be reborn as a chicken. Later, you will become a king in the Jin region, and now you are a king. Isn't this a blessing?' Border wars and military invasions are common occurrences for a country. Why do you resent and slander the Three Jewels (Buddha, Dharma, Sangha), and have delusional thoughts at night?' Shi Hu (name of the king) then believed and awakened, kneeling down to apologize.
Shi Hu asked Fotudeng (name of the monk): 'Buddhist teachings prohibit killing. As the ruler of the world, I cannot pacify the country without killing. If I violate the precepts and kill, can I still obtain blessings?' Fotudeng replied, 'When emperors believe in Buddhism, it is often about being respectful in body and obedient in mind, in order to manifest the Three Jewels. Do not engage in tyranny, and do not harm the innocent. As for those who are fierce, foolish, and unreasonable, they cannot be changed through teachings. If they are guilty, they must be killed, and they must be punished. But one should only kill those who deserve to be killed, and punish those who deserve to be punished. If you tyrannically kill innocent people, even if you exhaust your wealth to support the Dharma, you cannot eliminate disasters. May Your Majesty promote compassion and extend it to all beings, then Buddhism will flourish forever, and blessings will be far-reaching.' Although Shi Hu could not fully comply, he benefited greatly from it (the above are all from the biography).
At that time, there was a prolonged drought, from the first month to the sixth month. Shi Hu sent the crown prince to Xi Fuko (place name) in Linzhang to pray for rain, but it did not rain for a long time. So he requested Fotudeng to go in person, and immediately two white dragons descended at the shrine. On that day, it rained heavily, covering thousands of miles. That year, there was a bumper harvest. The Rongdi (ancient tribes) and barbarians, who previously did not understand Buddhism, heard of Fotudeng's miraculous efficacy and respectfully worshipped from afar, and were transformed without words. Shi Hu, in Linzhang, repaired the old pagoda, lacking a dew-receiving plate. Fotudeng said, 'Inside the city of Linzi, there is an ancient Ashoka (name of a king) pagoda, and in the ground there is a dew-receiving plate and Buddha statues, which can be excavated.' According to his words, they were indeed found.
Fotudeng and Shi Hu were sitting in the central hall. Every time Shi Hu wanted to attack the Yan (name of a kingdom) kingdom, Fotudeng would say, 'The fate of the Yan kingdom has not yet ended, and it will be difficult to conquer in the end. Repeated expeditions will result in failure.' Shi Hu then believed Fotudeng's warning. At that time, most people believed in Buddhism, and they all built temples and pagodas, constructing them with a mixture of genuine and false, causing many faults. Shi Hu issued an order, asking the Zhongshu (government department) , 'The Buddha is called the World Honored One, and is revered by the country. Should ordinary people without rank be allowed to believe in Buddhism? Also, the Shamen (Buddhist monks).'
。皆應高潔精進。然後可為。今沙門甚眾。或有奸仇避役。多非其人。可料簡詳議真偽。中書著作郎王度奏曰。夫王者郊祀天地。祭奉百神。載在祀典。祀有嘗饗。佛出西域。外國之神。功不施民。非天子諸華所應事奉。往漢明帝感夢。初傳其道。唯聽西域人。得立寺都邑。以奉其神。漢人皆不得出家。魏承漢制。亦修前軌。今大趙受命。率以舊章。華戎制異。人神流別。外不同內。饗祭殊禮。荒夏服祀。不宜雜錯。國家可斷趙人。悉不聽諸寺燒香禮拜。以尊典祀。其百辟卿士。下逮眾隸。例皆禁之。有犯者。與淫祀同罪。其趙人為沙門者。還從四民之服。偽中書令主波。同度所奏○虎下書曰。度議云。佛是外國之神。非天子諸華所可宜奉朕生自邊壤。忝當期運。君臨諸夏。至於饗祀。應兼從本俗。佛是戎神。正所應奉。夫制由上行。永世作則。茍事冗無戲。何拘前代。其夷趙百蠻。有舍于淫祀。樂事佛者。悉聽為之。於是慢戒之徒。因之以厲。
魏縣有一人。莫識氏族。恒著麻襦。在市乞丐。人呼為麻襦。語言卓越。得米穀。散置大路云。飴天馬。趙興太守籍拔。收送詣虎。先是澄謂虎曰。國東二百里。某月日。送一非常人。至勿殺之。如期果至。虎共語。了無異言。唯道陛下當一柱殿下。虎不解。令送詣澄
【現代漢語翻譯】 現代漢語譯本：都應該品行高潔、精進修行，這樣才可以。現在沙門很多，其中有些人是為躲避仇家或徭役，並非真正修行之人。應該仔細甄別真偽。中書著作郎王度上奏說：『王者祭祀天地，祭拜各路神祇，都記載在祀典之中，祭祀有常祭和饗祭之分。佛出自西域，是外國的神，他的功德沒有施加給百姓，不是天子和華夏之人應該供奉的。從前漢明帝因夢而感動，才開始傳播佛教。只允許西域人在都邑建立寺廟，來供奉他們的神，都不允許出家。魏朝沿襲漢朝的制度，也遵循以前的規矩。現在大趙接受天命，一切都遵循舊章。華夏和戎狄的制度不同，人和神的類別有別，對外和對內不同，饗祭的禮儀也不同。荒遠和華夏的服飾和祭祀，不應該混雜在一起。國家可以下令禁止趙人到寺廟燒香禮拜，以尊崇典祀。那些百官卿士，下至眾多的隸役，一律禁止。有違犯的，與祭祀淫邪之神同罪。那些趙人出家為沙門的，讓他們恢復平民的身份。』偽中書令主波，贊同王度的奏議。 石虎下令說：『王度的議論說，佛是外國的神，不是天子和華夏之人應該供奉的。我生於邊疆，有幸當此運勢，君臨華夏。至於饗祭，應該兼顧本民族的習俗。佛是戎狄的神，正是我應該供奉的。法令由上而下推行，可以為後世樹立榜樣。如果事情沒有妨礙，又不是兒戲，何必拘泥於前代？那些夷人、趙人和百蠻，有捨棄淫祀，喜歡信奉佛教的，都聽憑他們。』於是，那些不守戒律的人，因此更加放肆。 魏縣有個人，不知道他的姓氏，總是穿著麻布短襖，在市場上乞討。人們稱他為『麻襦』。他的言語非常卓越。得到米穀后，就散放在大路上，說是『喂天馬』。趙興太守籍拔，將他抓起來送到石虎那裡。此前，佛圖澄對石虎說：『在國家的東邊二百里，某月某日，會送來一個非常之人，千萬不要殺他。』到了約定的日期，果然送來了。石虎和他交談，沒有什麼特別的言語，只說『陛下當一柱殿下』。石虎不明白，就讓他送到佛圖澄那裡。
【English Translation】 English version: All should be of high moral character and diligently cultivate themselves; only then is it permissible. Now there are many shamen (monks), some of whom are evading enemies or forced labor, and are not genuine practitioners. Their authenticity should be carefully examined. Wang Du, the Zhongshu Zhuzuo Lang (official title) of the Central Secretariat, memorialized, saying: 'The king sacrifices to Heaven and Earth and worships all the gods, as recorded in the sacrificial canons. Sacrifices are divided into regular offerings and feasts. The Buddha came from the Western Regions and is a foreign god whose merits have not benefited the people. He is not to be served by the Son of Heaven and the Chinese people. In the past, Emperor Ming of the Han Dynasty was moved by a dream and began to spread Buddhism. Only people from the Western Regions were allowed to build temples in the capital to worship their gods. They were not allowed to become monks. The Wei Dynasty inherited the Han system and followed the previous rules. Now that Great Zhao has received the mandate, everything follows the old rules. The systems of the Chinese and the Rong (barbarians) are different, and the categories of humans and gods are distinct. What is external is different from what is internal, and the rituals for feasts and sacrifices are different. The clothing and sacrifices of remote and Chinese regions should not be mixed. The state should prohibit the Zhao people from burning incense and worshiping in temples to honor the canonical sacrifices. All officials, from the ministers down to the common servants, are prohibited. Those who violate this will be punished as if they were worshiping licentious gods. Those Zhao people who have become shamen (monks) should return to the status of the four classes of people (scholars, farmers, artisans, and merchants).' Zhu Bo, the false Zhongshu Ling (official title) of the Central Secretariat, agreed with Wang Du's memorial. Shi Hu issued an edict, saying: 'Wang Du's argument says that the Buddha is a foreign god and should not be worshiped by the Son of Heaven and the Chinese people. I was born in the borderlands and am fortunate to be in this position, ruling over China. As for feasts and sacrifices, I should also consider the customs of my own people. The Buddha is a god of the Rong (barbarians), and it is right for me to worship him. Laws are implemented from above and can set an example for future generations. If things are not obstructive and are not trivial, why be bound by the past? Those Yi (barbarians), Zhao people, and Bai Man (various southern tribes) who abandon licentious sacrifices and enjoy worshiping the Buddha are all allowed to do so.' As a result, those who did not observe the precepts became even more unrestrained. There was a man in Wei County whose surname was unknown. He always wore a hemp jacket and begged in the market. People called him 'Hemp Jacket'. His words were very remarkable. When he received rice and grain, he would scatter it on the road, saying, 'Feeding the Heavenly Horses.' Ji Ba, the governor of Zhao Xing, arrested him and sent him to Shi Hu. Previously, Fotucheng had told Shi Hu, 'Two hundred li (unit of distance) east of the capital, on a certain day of a certain month, a very unusual person will be sent to you. Do not kill him.' On the appointed day, he was indeed sent. Shi Hu spoke with him, but there was nothing special in his words, except that he said, 'Your Majesty should be under a pillar in the palace.' Shi Hu did not understand, so he had him sent to Fotucheng.
。謂昔在光和中會。奄至今日云云。講語終日。人莫能解。如論數百年事。遣驛送還本縣。其行步若飛也(普晉書及本傳)。
建武 十二年。太史奏。有仙人星現。當有高士入境。十一月秦州刺史。表送單道開至。初止城西法林祠。后徙臨漳胎德寺。虎資給甚厚。佛圖澄云。此道人觀國興衰。若去當有大災至。石虎大寧元年。開與弟子。南渡許昌。虎子侄自亂矣。道開燉煌人。少入道。絕粒餌松柏。后吞小石數枚。不畏寒暑。后入羅浮山。百餘歲卒。澄有弟子道進。學通內外。為虎所重。言及隱士事。虎謂進曰。有揚軻者。朕之民也。徴之十餘年。不恭王命。故省視傲然而臥。朕雖不德。君臨萬邦。乘輿所問。天沸地涌。雖不能令木石屈膝。何匹夫而長慠耶。昔太公之齊。先誅華王。太公賢哲。豈其謬乎。進退曰。昔舜優蒲衣。禹造伯成。魏飾干木。漢□周黨。管寧不應曹氏。皇甫不屈晉世。二聖四君。共加其節。將欲激勵貪競。以峻清風。愿陛下遵舜禹之德。勿敩太公之刑君舉必書。豈可令趙史無隱遁之傳乎。虎悅其言。即遣軻還其所止。差十家供給之。進還白澄。澄笑曰。汝言善也。但軻命有所懸矣。後秦州兵亂。弟子以牛負軻西奔。軍擒害之○澄與虎升中堂。忽曰變變。幽州火災。取酒灑之。久而笑曰
【現代漢語翻譯】 現代漢語譯本：他說過去在光和年間的一次集會上，突然到了今天這樣。講說了一整天，人們沒有誰能理解，好像在談論幾百年前的事情。後來派驛站的人送他回到本縣，他走路像飛一樣（見《普晉書》及本傳）。
建武十二年，太史奏報說，有仙人星出現，應當有高士入境。十一月，秦州刺史上表送單道開（Dān Dào Kāi，人名）到達。最初住在城西的法林祠，後來遷到臨漳的胎德寺。石虎（Shí Hǔ，人名，後趙皇帝）給予他非常豐厚的供給。佛圖澄（Fó Tú Chéng，人名，著名僧侶）說，『這位道人能觀察國家的興衰，如果他離開，將會有大災難降臨。』石虎在大寧元年，單道開和他的弟子南渡去了許昌，石虎的子侄們就開始自相殘殺了。單道開是敦煌人，年輕時入道，斷絕穀物，服用松柏，後來吞食幾枚小石子，不畏懼寒冷和暑熱。後來進入羅浮山，一百多歲去世。佛圖澄有個弟子叫道進（Dào Jìn，人名），學識淵博，內外兼通，被石虎所器重。道進談到隱士的事情，石虎對道進說，『有個叫揚軻（Yáng Kē，人名）的人，是我的百姓，徵召他十多年，不恭敬王命，故意傲慢地躺著。我雖然沒有德行，但君臨天下，乘車出行時，天地震動，即使不能讓木頭石頭屈服，為何一個平民百姓如此傲慢呢？過去太公在齊國，先誅殺了華王。太公是賢哲之人，難道會錯嗎？』道進回答說，『過去舜帝優待蒲衣，禹帝拜訪伯成，魏文侯裝飾干木，漢高祖□周黨。管寧不應曹氏的徵召，皇甫隆不屈服於晉朝。二位聖人和四位君主，都共同推崇他們的節操，將要激勵那些貪婪爭奪的人，以樹立清廉的風氣。希望陛下遵循舜禹的德行，不要傚法太公的刑罰。君王的舉動必須記載在史書上，怎麼能讓趙國的史書上沒有隱遁之士的傳記呢？』石虎聽了很高興，立即派人送揚軻回到他居住的地方，並安排十戶人家供給他的生活。道進回來后告訴佛圖澄，佛圖澄笑著說，『你說得很好啊，但是揚軻的命運已經註定了。』後來秦州發生兵亂，揚軻的弟子用牛馱著揚軻向西逃奔，被軍隊抓獲並殺害了。佛圖澄和石虎一同登上中堂，忽然說『變了，變了，幽州發生火災了』，然後取酒灑向空中，過了一會兒笑著說。』
【English Translation】 English version: He said that he was at a gathering in the Guanghe era, and suddenly it was like today. He spoke all day, and no one could understand him, as if he was talking about things hundreds of years ago. Later, he sent someone from the post station to send him back to his county, and he walked like flying (see 'Pu Jin Shu' and his biography).
In the twelfth year of Jianwu, the historian reported that a star of immortals had appeared, and there should be a high-ranking person entering the country. In November, the governor of Qinzhou sent a memorial to send Shan Daokai (Dān Dào Kāi, a personal name) to arrive. He first lived in the Falin Temple in the west of the city, and later moved to the Taide Temple in Linzhang. Shi Hu (Shí Hǔ, a personal name, Emperor of Later Zhao) gave him very generous supplies. Fotucheng (Fó Tú Chéng, a personal name, a famous monk) said, 'This Taoist can observe the rise and fall of the country. If he leaves, there will be a great disaster.' In the first year of Daining of Shi Hu, Shan Daokai and his disciples crossed the river south to Xuchang, and Shi Hu's sons and nephews began to kill each other. Shan Daokai was from Dunhuang. He entered Taoism when he was young, cut off grains, took pine and cypress, and later swallowed a few small stones, not afraid of cold and heat. Later, he entered Mount Luofu and died at the age of more than one hundred years. Fotucheng had a disciple named Dao Jin (Dào Jìn, a personal name), who was knowledgeable and proficient in both internal and external affairs, and was valued by Shi Hu. Dao Jin talked about the affairs of hermits, and Shi Hu said to Dao Jin, 'There is a man named Yang Ke (Yáng Kē, a personal name), who is my people. I have conscripted him for more than ten years, but he does not respect the king's orders and deliberately lies down arrogantly. Although I have no virtue, I rule the world. When I travel in a chariot, the heavens and the earth shake. Even if I cannot make wood and stone bend their knees, why is a commoner so arrogant? In the past, when Taigong was in Qi, he first killed King Hua. Taigong was a wise man, could he be wrong?' Dao Jin replied, 'In the past, Emperor Shun treated Puyi favorably, Emperor Yu visited Bocheng, Marquis Wen of Wei decorated Ganmu, and Emperor Gaozu of Han □ Zhou Dang. Guan Ning did not respond to Cao's summons, and Huangfu Long did not submit to the Jin Dynasty. The two saints and four monarchs all jointly promoted their integrity, intending to encourage those who are greedy and competitive, in order to establish a clean atmosphere. I hope that Your Majesty will follow the virtues of Shun and Yu, and not imitate the punishment of Taigong. The actions of the monarch must be recorded in the history books. How can the history books of Zhao not have the biographies of hermits?' Shi Hu was very happy to hear this, and immediately sent someone to send Yang Ke back to where he lived, and arranged for ten families to provide for his life. Dao Jin returned and told Fotucheng, and Fotucheng smiled and said, 'You speak very well, but Yang Ke's fate is already doomed.' Later, there was a military rebellion in Qinzhou, and Yang Ke's disciples carried Yang Ke westward on an ox, but he was captured and killed by the army. Fotucheng and Shi Hu ascended the central hall together, and suddenly said, 'Change, change, there is a fire in Youzhou,' and then took wine and sprinkled it into the air, and after a while smiled and said.'
。救已得矣。
建武 十四年七月。石宣石韜。將圖相害。宣時到寺。與澄同坐。浮圖一鈴獨鳴。澄謂宣曰。解鈴音乎。鈴云鬍子洛度。宣變色曰。是何言歟。澄謬曰。老胡為道。不能山居無言。重茵美服。豈非洛度乎。
石韜后至。澄熟視良久。韜懼而問。澄曰。怪公血臭。故相視耳。至八月。澄使弟子十人。齋于別室。澄暫入東合。虎與后杜氏問訊澄。澄曰。脅下有賊。不出十日。自佛圖以西。此殿以東。當有血流。慎勿東行。杜后曰。和尚耄耶。何處有賊。澄易語云。六情所受。皆悉是賊。老自應耄。但使少者不惛。遂便寓言不復彰的。后二日。宣果遣人害韜于佛寺中。欲因虎臨喪仍行大逆。虎以澄先誡獲免。及宣事發被收。澄諫帝曰。既是陛下之子。何為重禍耶。陛下若含怒加慈者。尚有六十餘歲。如必誅之。宣當爲彗星。下掃鄴宮也。虎不從。以鐵鎖穿宣頷。牽上薪積而焚之。收其官屬三萬餘人。皆轅裂肢解。投之漳河○澄乃來弟子。罷別室齋。后月餘日。有一妖馬。髦尾皆燒狀。入中陽門。出顯陽門。東首東宮。皆不得入。走向東北。俄爾不見。澄聞而嘆曰。災其及矣。至十一月。虎大饗群臣于大武前殿。澄吟曰。殿乎棘子成林將壞人衣。虎令發殿石下視之。有棘生焉○澄還寺悵恨。不得莊
【現代漢語翻譯】 現代漢語譯本：
救助已經成功了。
建武十四年七月，石宣（Shi Xuan，人名）和石韜（Shi Tao，人名）打算互相殘害。石宣當時來到寺廟，與佛圖澄（Fotucheng）同坐。浮屠（futu，佛塔）上的一個鈴鐺獨自鳴響。佛圖澄對石宣說：『你理解鈴聲嗎？』鈴聲說『鬍子洛度（huzi luodu，含義不明）。』石宣臉色大變，問道：『這是什麼意思？』佛圖澄含糊地說：『老胡（laohu，對僧人的稱呼）修行，不能在山裡隱居而不說話，穿著華麗的衣服，難道不是洛度嗎？』
石韜後來來到。佛圖澄仔細地看了他很久。石韜害怕地問道。佛圖澄說：『奇怪你身上有血腥味，所以才看著你。』到了八月，佛圖澄讓十個弟子，在別的房間里齋戒。佛圖澄暫時進入東合（donghe，地點名）。石虎（Shi Hu，人名）與皇后杜氏（Du Shi，人名）問候佛圖澄。佛圖澄說：『你的脅下有賊，不出十天。從佛寺以西，到這座殿以東，應當有血流。小心不要向東走。』杜皇后說：『和尚老糊塗了嗎？哪裡有賊？』佛圖澄用隱晦的話說：『六情（liuqing，指眼、耳、鼻、舌、身、意）所感受的，都是賊。我老了自然會糊塗，但願年輕人不要糊塗。』於是就用寓言，不再說得明白。后兩天，石宣果然派人在佛寺中殺害了石韜，想要趁著石虎臨喪的時候進行大逆不道的事情。石虎因為佛圖澄先前的告誡而得以倖免。等到石宣的事情敗露被抓捕，佛圖澄勸諫石虎說：『既然是陛下的兒子，為什麼要施加這麼重的懲罰呢？陛下如果能含怒加以慈悲，還能有六十多年的壽命。如果一定要殺了他，石宣會變成彗星，從天上掃蕩鄴宮（Yepu，地名）啊。』石虎不聽從，用鐵鎖穿透石宣的下巴，拉到柴堆上焚燒了他。收捕了他的官屬三萬多人，都用車裂肢解，投入漳河（Zhang He，河流名）。佛圖澄於是來告訴弟子，停止別室的齋戒。過了一個多月，有一匹妖馬，鬃毛和尾巴都被燒焦的樣子，進入中陽門（Zhongyangmen，地名），從顯陽門（Xianyangmen，地名）出去，頭朝向東宮（Donggong，地名），都不能進入，走向東北方向，一會兒就不見了。佛圖澄聽了嘆息說：『災禍要降臨了。』到了十一月，石虎在大武前殿（Dawuqian Dian，地名）大宴群臣。佛圖澄吟唱道：『殿堂啊，荊棘長成樹林，將要毀壞人的衣服。』石虎命令挖開殿石下面檢視，有荊棘生長在那裡。佛圖澄回到寺廟，悵然若失，不能安詳地... English version:
Salvation has already been achieved.
In the seventh month of the Jianwu (Jianwu, era name) fourteenth year, Shi Xuan (Shi Xuan, personal name) and Shi Tao (Shi Tao, personal name) plotted to harm each other. Shi Xuan arrived at the temple at that time, sitting with Fotucheng (Fotucheng). A bell on the stupa (futu, pagoda) rang by itself. Fotucheng said to Shi Xuan, 'Do you understand the sound of the bell?' The bell said, 'Huzi luodu (huzi luodu, meaning unknown).' Shi Xuan's face changed, and he asked, 'What does this mean?' Fotucheng vaguely said, 'The old Hu (laohu, a term for monks) practices the Way, unable to live in the mountains without speaking, wearing beautiful clothes, isn't that luodu?'
Shi Tao arrived later. Fotucheng looked at him carefully for a long time. Shi Tao asked in fear. Fotucheng said, 'Strange that you have the smell of blood, that's why I looked at you.' In the eighth month, Fotucheng had ten disciples observe a fast in a separate room. Fotucheng temporarily entered Donghe (Donghe, place name). Shi Hu (Shi Hu, personal name) and Empress Du (Du Shi, personal name) greeted Fotucheng. Fotucheng said, 'There is a thief under your ribs, within ten days. From the west of the Buddhist temple to the east of this hall, there should be bloodshed. Be careful not to go east.' Empress Du said, 'Is the monk senile? Where is the thief?' Fotucheng said in veiled words, 'What the six senses (liuqing, referring to eyes, ears, nose, tongue, body, and mind) perceive are all thieves. I am old and naturally confused, but I hope the young people are not confused.' So he used a metaphor and no longer spoke clearly. Two days later, Shi Xuan indeed sent someone to kill Shi Tao in the Buddhist temple, wanting to take advantage of Shi Hu's mourning to carry out a rebellious act. Shi Hu was spared because of Fotucheng's previous warning. When Shi Xuan's affair was exposed and he was arrested, Fotucheng advised Shi Hu, 'Since he is your Majesty's son, why impose such a heavy punishment? If your Majesty can add compassion to anger, you can still have more than sixty years of life. If you must kill him, Shi Xuan will become a comet, sweeping the Yepu (Yepu, place name) palace from the sky.' Shi Hu did not listen, pierced Shi Xuan's chin with an iron chain, and dragged him to a pile of firewood to burn him. He arrested more than 30,000 of his officials, all of whom were torn apart by chariots and thrown into the Zhang He (Zhang He, river name) River. Fotucheng then came to tell his disciples to stop the fast in the separate room. More than a month later, there was a demonic horse, with its mane and tail burned, entering Zhongyangmen (Zhongyangmen, place name) and exiting Xianyangmen (Xianyangmen, place name), heading towards Donggong (Donggong, place name), unable to enter, heading northeast, and disappearing in a moment. Fotucheng sighed upon hearing this, 'Disaster is coming.' In November, Shi Hu held a grand banquet for his officials in the front hall of Dawu (Dawuqian Dian, place name). Fotucheng chanted, 'Hall, thorns grow into a forest, about to destroy people's clothes.' Shi Hu ordered to dig under the hall stone to check, and thorns were growing there. Fotucheng returned to the temple, feeling lost and unable to peacefully...
【English Translation】 Salvation has been obtained.
In the seventh month of the fourteenth year of Jianwu, Shi Xuan and Shi Tao were planning to harm each other. Xuan then went to the temple and sat with Cheng. A bell on the pagoda rang by itself. Cheng said to Xuan, 'Do you understand the sound of the bell?' The bell said, 'Huzi Luodu.' Xuan's expression changed and he asked, 'What does that mean?' Cheng replied vaguely, 'The old Hu practices the Way and cannot live in the mountains without speaking. Fine mats and beautiful clothes, aren't they Luodu?'
Shi Tao arrived later. Cheng stared at him for a long time. Tao asked in fear. Cheng said, 'I find your blood smelly, that's why I looked at you.' In August, Cheng had ten disciples fast in a separate room. Cheng briefly entered the east compound. Hu and Empress Du asked after Cheng. Cheng said, 'There is a thief under your ribs, within ten days. From the west of the Buddhist temple to the east of this hall, there will be bloodshed. Be careful not to go east.' Empress Du said, 'Is the monk senile? Where is the thief?' Cheng said vaguely, 'All that the six senses receive are thieves. I should be senile, but may the young not be confused.' He then spoke in metaphors and no longer made it clear. Two days later, Xuan indeed sent someone to kill Tao in the Buddhist temple, intending to take advantage of Hu's mourning to carry out a great rebellion. Hu was spared because of Cheng's prior warning. When Xuan's affair was exposed and he was arrested, Cheng advised the emperor, 'Since he is your Majesty's son, why inflict such a heavy punishment? If your Majesty can contain your anger and show mercy, you will still have more than sixty years. If you must kill him, Xuan will become a comet, sweeping the palace of Ye.' Hu did not listen, pierced Xuan's chin with an iron chain, dragged him onto a pile of firewood, and burned him. He arrested more than 30,000 of his officials, all of whom were torn apart and thrown into the Zhang River. Cheng then came to his disciples and ended the fast in the separate room. More than a month later, a demonic horse, with its mane and tail burned, entered the Zhongyang Gate, exited the Xianyang Gate, and faced the east palace, but could not enter, and headed northeast, disappearing in an instant. Cheng heard this and sighed, 'Disaster is coming.' In November, Hu held a grand banquet for his officials in front of the Great Martial Hall. Cheng chanted, 'Hall, thorns grow into a forest, about to destroy people's clothes.' Hu ordered the stones under the hall to be dug up, and thorns were growing there. Cheng returned to the temple, feeling lost and unable to peacefully...
嚴。獨語曰。得三年乎。自答不得不得。又曰得二年。一年。百日。一月乎。亦云不得。仍無復言。還房。謂弟子法祚曰。戊申歲禍亂漸萌。己酉石氏當滅。吾及其未亂。先從化矣。即遣人與虎辭曰。物理必遷。身命非保。貧道炎幻之軀。化期已及。既荷恩殊重。故以仰聞。虎愴然曰。不聞和尚有疾。乃忽告終。即自出宮寺。而慰喻焉。澄謂虎曰。出生入死。道之常也。修短分定。非所能延。夫道重行全。德貴無怠。茍業操無戲。雖亡若存。違而獲延。非其所愿。今意盡者。以國家心存佛理。奉法無吝。興起寺廟。崇顯莊麗。稱期德也。宜亨休祉。而佈政猛烈。淫刑酷濫。顯違聖典。幽背法誡。不自懲革。終無福祐。若降心易慮。惠此下民。則國祚延長。道俗慶賴。畢命就盡。后無遺恨。虎悲慟。知其必逝。即為營墳于鄴西紫陌。至十二月八日。卒于葉宮寺。士庶哀號赴國送而窆焉。春秋一百一十七矣。即戊申晉穆帝永和四年也○後有沙門從雍州來。稱見澄西入關。季龍開壙。唯見一石而無尸。季龍惡之曰。石者朕也。葬我而去。吾將死矣。因而遇疾。俄而梁犢作亂。明年季龍死。養孫冉閔。篡戮大亂。閔小字棘。澄先謂棘子成林是也○后慕容俊都鄴。處石虎宮中。每夢見。虎嚙其臂。意謂石虎為祟。乃覓虎尸于東明
【現代漢語翻譯】 現代漢語譯本： 嚴獨自說道：『還能活三年嗎？』自己回答說：『不能，不能。』又說：『還能活兩年、一年、一百天、一個月嗎？』也說不能。於是便不再說話，回到房間，對弟子法祚說：『戊申年（公元348年）禍亂將要開始萌芽，己酉年（公元349年）石氏政權應當滅亡。我趁著還沒發生禍亂，先自行離世了。』隨即派人向石虎（後趙皇帝，名石虎）辭別說：『事物變化是必然的規律，生命也不是可以永遠保全的。貧道釋道安（即本文中的「嚴」）幻化的軀體，化滅的期限已經到了。既然承蒙您如此深厚的恩情，所以特來稟告。』石虎悲傷地說：『沒聽說和尚您有什麼疾病，竟然忽然告知要去世。』隨即親自出宮到寺廟來慰問他。釋道安對石虎說：『出生入死，是道的常理。壽命長短是命中註定的，不是人力所能延長的。道在於行為的完美，德在於不懈怠。如果事業和操守沒有戲弄，即使死了也像活著一樣。違背道義而茍且偷生，不是我所希望的。現在我心願已了，是因為國家一心向佛，奉行佛法毫不吝嗇，興建寺廟，崇尚莊嚴華麗，這是符合您應有的德行的，應該享受幸福。但是您施政過於猛烈，濫用殘酷的刑罰，明顯違背了聖人的典籍，暗地裡違背了佛法的戒律，如果不自我懲戒改正，最終不會有福佑。如果能放下高傲的心，改變想法，恩惠于百姓，那麼國家就能長久，道俗兩界都能慶幸依賴。我結束生命，沒有遺憾。』石虎悲痛萬分，知道他必定要離世，便在鄴城西邊的紫陌為他營建墳墓。到十二月八日，釋道安在鄴宮寺去世。百姓們悲哀哭號，前往國都送葬安葬他。享年一百一十七歲。那年是戊申年，晉穆帝永和四年。 後來有沙門從雍州來，說看見釋道安向西進入關中。石虎打開墳墓，只看見一塊石頭而沒有屍體。石虎厭惡地說：『石頭就是朕啊，埋葬我而離去，我將要死了。』因此得了疾病。不久梁犢作亂，第二年石虎死了。養孫冉閔（後趙將領，后自立為帝）篡位殺戮，天下大亂。冉閔小名叫棘，釋道安先前說『棘子成林』就是指他啊。 後來慕容俊（前燕皇帝）在鄴城定都，住在石虎的宮中，經常夢見石虎咬他的手臂，認為石虎作祟，便在東明尋找石虎的屍體。
【English Translation】 English version: Yan said to himself, 'Can I live for three more years?' He answered himself, 'No, no.' Then he said, 'Can I live for two years, one year, a hundred days, or a month?' He also said no. Then he stopped speaking, returned to his room, and said to his disciple Fazuo, 'In the year of Wushen (348 AD), chaos will begin to sprout, and in the year of Jiyou (349 AD), the Shi clan (referring to the Later Zhao dynasty) should perish. I will take my leave before the chaos occurs.' He then sent someone to bid farewell to Shi Hu (Emperor of Later Zhao, personal name Shi Hu), saying, 'The change of things is inevitable, and life cannot be preserved forever. The illusory body of the poor monk Dao'an (referred to as 'Yan' in the text), the time for transformation has arrived. Since I have received such profound grace from you, I have come to inform you.' Shi Hu said sadly, 'I have not heard that the Venerable One has any illness, yet suddenly you announce your passing.' He then personally went out of the palace to the temple to comfort him. Dao'an said to Shi Hu, 'Birth and death are the constant principles of the Dao. The length of life is predetermined, and cannot be extended by human effort. The Dao lies in the perfection of conduct, and virtue lies in diligence. If one's career and integrity are without frivolity, then even in death, it is as if one is still alive. To violate righteousness and prolong life is not what I desire. Now that my wish is fulfilled, it is because the country is wholeheartedly devoted to Buddhism, practicing the Dharma without stinginess, building temples, and revering splendor and magnificence. This is in accordance with your due virtue, and you should enjoy happiness. However, your administration is too fierce, and you abuse cruel punishments, clearly violating the classics of the sages and secretly violating the precepts of the Dharma. If you do not punish and reform yourself, you will ultimately have no blessings. If you can humble your heart, change your thinking, and show kindness to the people, then the country will be prolonged, and both the monastic and lay communities will be able to rejoice and rely on you. I am ending my life without regret.' Shi Hu was deeply grieved, knowing that he would surely pass away, and built a tomb for him in Zimo, west of Ye city. On the eighth day of the twelfth month, Dao'an passed away at Ye Palace Temple. The people mourned and wailed, going to the capital to send him off for burial. He lived to be one hundred and seventeen years old. That year was the year of Wushen, the fourth year of Yonghe of Emperor Mu of Jin. Later, a Shramana (Buddhist monk) came from Yongzhou, saying that he saw Dao'an entering Guanzhong to the west. Shi Hu opened the tomb and saw only a stone and no corpse. Shi Hu disliked it, saying, 'The stone is me. Burying me and leaving, I will die.' Therefore, he fell ill. Soon after, Liang Du rebelled, and the following year Shi Hu died. His adopted grandson Ran Min (general of Later Zhao, later self-proclaimed emperor) usurped the throne and slaughtered, and the world was in great chaos. Ran Min's childhood name was Ji, and Dao'an had previously said that 'Ji Zi Cheng Lin' (棘子成林, meaning 'thorns become a forest') referred to him. Later, Murong Jun (Emperor of Former Yan) established his capital in Ye city, living in Shi Hu's palace. He often dreamed of Shi Hu biting his arm, believing that Shi Hu was haunting him, so he searched for Shi Hu's corpse in Dongming.
館得之。屍僵不毀。俊踏罵曰。死胡敢怖生天子。汝作宮殿成。為兒所圖。況復我耶。投之漳河。尸倚柱不移。秦將王猛。收葬之。麻襦一柱殿之讖也。后符堅征鄴。俊子暐。為堅大將。郭神虎所執。實先夢虎之驗也○田融趙記云。澄未亡。自營冢。澄既知冢必開。尸不在中。何容預作恐融之戮矣○支遁道林。在京師。聞佛圖與諸石游。乃曰。澄公其以季龍。為海鷗鳥也○澄身長八尺。風姿詳雅。講解深妙。神驗非一。自說生緣。去鄴九萬里。棄家入道。一萬九年。過中不食。非戒不履。無求無慾。受業常有數百。前後門徒。幾且一百。所歷州郡。興立佛寺。八百九十三所。弘法之盛。莫與先矣。加復慈洽蒼生。拯救危苦。當二石兇強害害非道。若不與澄同日。孰可言哉。但百姓蒙益。日用而不知耳○後趙石氏。有國六主。共三十三年。
己丑 晉成帝咸和四年七月。丹陽尹高悝。獲金像于張侯橋浦中。次年三月。臨海人張系。于海獲金銅蓮花趺。以安高悝像之足。儼然符合。是夕有光屬天。梵奏冷然。再夕而止。晉宋齊梁陳隋唐七朝(［入內放光瑞現］統紀)。
庚子 咸康六年。成帝幼沖。中書庾冰輔政。奏沙門盡敬王者。為帝出詔。令沙門致敬。尚書令何充等議奏。充等言。世祖武帝。盛明革命。
【現代漢語翻譯】 現代漢語譯本： 館驛得到了屍體，但屍體僵硬不腐爛。苻俊（符秦開國皇帝）踩著屍體罵道：『死胡人竟敢恐嚇活著的皇帝！你建造宮殿，卻被兒子所算計，更何況是我呢？』於是將屍體投入漳河。屍體卻倚靠著橋柱不移動。秦將王猛收葬了他。『麻襦一柱殿』的讖語應驗了。後來苻堅（前秦皇帝）征討鄴城，苻俊的兒子苻暐（人名）作為苻堅的大將，被郭神虎（人名）所擒獲，這實際上是之前夢見老虎的應驗啊。田融《趙記》中記載，佛圖澄（高僧）還未去世時，就自己營建墳墓。佛圖澄既然知道墳墓必定會被打開，屍體不會在其中，又怎麼會預先做出讓田融殺戮的事情呢？支遁（高僧）、道林（高僧）在京師，聽說佛圖澄與各位石姓（指後趙皇帝石勒及其後人）的人交往，就說：『澄公是將季龍（石勒的小名）當作海鷗鳥啊。』佛圖澄身高八尺，風度安詳文雅，講解佛法深刻玄妙，神異靈驗的事蹟不止一件。他自己說起生世因緣，說自己離鄴城九萬里，拋棄家庭入道，已經一萬九年了。他過午不食，不是戒律不允許的事情不做，沒有所求所欲。接受他教導的常有數百人，前前後後的門徒，幾乎有一百人。他所經歷的州郡，興建佛寺八百九十三所，弘揚佛法的盛況，沒有人能超過他。而且他還慈悲恩澤百姓，拯救危難困苦。當石勒、石虎（後趙皇帝）兇殘強橫，為非作歹的時候，如果不是有佛圖澄同處一個時代，誰可以稱道呢？只不過百姓們蒙受他的恩惠，每天都在享用卻不知道罷了。後趙石氏，共有六位君主，總共統治了三十三年。
己丑年，晉成帝咸和四年七月，丹陽尹高悝（人名）在張侯橋的浦中獲得金像。第二年三月，臨海人張系（人名）在海中獲得金銅蓮花座，用來安放在高悝得到的金像的足下，竟然完全符合。當天晚上有光芒直衝天空，梵樂聲清冷而清晰，再過一晚才停止。晉、宋、齊、梁、陳、隋、唐七個朝代（［入內放光瑞現］統紀）。
庚子年，咸康六年，晉成帝年幼，中書庾冰（人名）輔佐朝政，上奏說沙門應該對君王盡敬，為皇帝頒佈詔令，命令沙門致敬。尚書令何充（人名）等人議論上奏。何充等人說，世祖武帝（司馬炎，晉武帝），英明偉大，開創新的朝代。
【English Translation】 English version: The post station obtained the body, but it remained stiff and uncorrupted. Fu Jun (founding emperor of Former Qin) stepped on the body and cursed, 'How dare a dead barbarian frighten a living emperor! You built palaces, only to be plotted against by your son, let alone me?' So he threw the body into the Zhang River. The body leaned against a pillar and did not move. Qin General Wang Meng collected and buried it. The prophecy of 'a pillar of hemp cloth in the palace' was fulfilled. Later, Fu Jian (emperor of Former Qin) campaigned against Ye City, and Fu Jun's son, Fu Wei (personal name), as Fu Jian's general, was captured by Guo Shenhu (personal name). This was indeed the fulfillment of the previous dream of a tiger. Tian Rong's 'Records of Zhao' states that before Fotucheng (high monk) passed away, he built his own tomb. Since Fotucheng knew that the tomb would surely be opened and the body would not be inside, how could he have preemptively done something that would cause Tian Rong to kill him? Zhi Dun (high monk) and Dao Lin (high monk) were in the capital and heard that Fotucheng was associating with the various Shi (referring to Emperor Shi Le of Later Zhao and his descendants). They said, 'Master Cheng is treating Ji Long (Shi Le's childhood name) as a seagull.' Fotucheng was eight feet tall, with a dignified and elegant demeanor. His explanations of the Dharma were profound and subtle, and his miraculous and efficacious deeds were numerous. He himself spoke of the causes and conditions of his birth, saying that he was ninety thousand miles away from Ye City, abandoned his family to enter the path, and it had been nineteen thousand years. He did not eat after noon, and he did not do anything that the precepts did not allow. He had no desires or wants. There were often hundreds of people receiving his teachings, and the disciples before and after numbered almost one hundred. In the prefectures and counties he passed through, he built 893 Buddhist temples. The flourishing of his Dharma propagation was unmatched by anyone. Moreover, he compassionately benefited the people and rescued them from danger and suffering. When Shi Le and Shi Hu (emperors of Later Zhao) were fierce and tyrannical, committing evil deeds, if it were not for Fotucheng being in the same era, who could be praised? It's just that the people benefited from his grace, using it every day without knowing it. The Shi family of Later Zhao had a total of six rulers, reigning for a total of thirty-three years.
In the year of Ji Chou, the fourth year of Xianhe during the reign of Emperor Cheng of Jin, in July, Gao Kui (personal name), the governor of Danyang, obtained a golden statue in the Pu River at Zhanghou Bridge. In March of the following year, Zhang Xi (personal name) of Linhai obtained a golden bronze lotus pedestal from the sea, which was used to place under the feet of the golden statue obtained by Gao Kui, and it perfectly matched. That night, a light shot straight into the sky, and the sounds of Brahma music were clear and distinct, stopping after another night. The seven dynasties of Jin, Song, Qi, Liang, Chen, Sui, and Tang (["Entering the Palace, Light Radiates Auspiciously" - General Records]).
In the year of Gengzi, the sixth year of Xiankang, Emperor Cheng of Jin was young, and Yu Bing (personal name), the secretary of the Imperial Secretariat, assisted in the government. He memorialized that the Shramanas should pay respect to the monarch, and issued an edict for the emperor, ordering the Shramanas to pay respect. He Chong (personal name), the minister of the Department of State Affairs, and others discussed and memorialized. He Chong and others said that Emperor Wu (Sima Yan, Emperor Wu of Jin), the founder of the dynasty, was wise and great, creating a new dynasty.
肅祖明帝。聦聖玄覽。豈於時沙門不易屈膝。愿以不變其修善之法。以通天下之志也。愚謂宜遵先帝于義為天下。禮官博士等。議承冰旨為駁。充等為此奏○初詔。夫萬方殊俗。神道難辨。有自來矣。達觀傍通。誠當無懼(云云)。況此等類。皆晉民也。論其材智。又常人也。而當因所說之難辨。假服飾以凌度。抗殊俗之傲禮。直形骸于萬乘。又是吾所弗取也。諸君並國器也。語言則當測幽微。論治則當重國典。茍其不然。吾將何述焉(尚書令再奏)充等誠雖暗蔽。不通遠旨。自漢魏逮晉。不聞異議。尊卑憲章。無或暫虧。今沙門慎戒專然。一令其拜。遂壞其法。令修善之俗。必致愁懼。臣心竊所未安。每見燒香祝願。必先國家。欲福祐之降。情無極已。奉上崇順。出於自然。何敢以形骸。而慢禮敬哉。禮儀之簡。蓋是專一守法。是以先聖御世。因而弗革也。天網恢恢疏而不失。臣等屢以為不令致拜。於法無虧。因其所利而惠之。使賢莫敢不用情。則上有天覆地載之施。下有修善守一之人。謹陳患淺。愿蒙省察○於時庾冰議𥨊。竟不施行(弘明集)。
丙午 穆帝永和二年。尚書令何充字次道。盧江人。好釋典。崇修佛寺。供給沙門。以百眾麋費巨萬而不靳。時阮裕戲之曰。卿志大宇宙。勇邁終古。充問其故。
𥙿曰。我圖數千戶郡。尚未得卿圖作佛。不亦大乎。世世子孫。闡明佛法。后贈司空(晉書)。
六年。符堅據長安。是年二月。有金像見於荊州。司馬桓溫迎之不動。時江陵膝畯。舍宅為寺。命曇翼主之翼率眾往迎。飄然輕舉歸安奉。靈異非一。
釋支遁字道林。壯歲出家。業精般若。時名賢王羲之。謝安。殷浩。郄超。何充。許詢等。為方外友。入京講法。朝野悅服。時郄超書與親舊曰。遁公神理所通。玄拔獨悟。數百年來。紹興大法。真不絕一人而已。大和元年。表辭還山。有詔資給敦。遣公卿祖餞。收跡剡山。于沃州立寺。晚移石城山。立棲光寺。木食間飲。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(杜詩云。空忝許詢輩。難訓支遁詞。亦有旨哉)。
壬申 孝武帝康寧元年。桓溫字元子。加侍中大司馬都督中外諸軍事。假黃鉞。雄武。專窺覦希望之意。末年事佛甚勤。時有尼。自遠方來造之。溫敬而不倦。每浴別室必移晷。溫訝而竊窺之。尼裸身以刀自破腹。次斷兩足。浴竟出。溫問兇吉。尼知溫窺之。答曰。公若作天子。亦當如我。時溫方謀問鼎。聞此悵然乃止。尼遂辭去。莫測所之。溫后不加九錫而薨(普書及感通錄)釋道安。衛氏子。常山扶柳人。早失
【現代漢語翻譯】 現代漢語譯本： 𥙿說：『我圖謀數千戶的郡，尚且不能得到，你卻圖謀作佛，不是太大了嗎？』（希望你的）世世代代子孫，能夠闡明佛法。（後來）追贈司空（的官職）。（出自《晉書》） 六年，符堅佔據長安。這年二月，有金像顯現於荊州。司馬桓溫迎接它卻無法移動。當時江陵的膝畯，捨棄住宅作為寺廟，命令曇翼主持。曇翼率領眾人前去迎接，（金像）輕飄飄地被迎回安奉，靈異的事蹟不止一件。 釋支遁（字道林），年輕時出家，精通般若（智慧）。當時的名士王羲之、謝安、殷浩、郄超、何充、許詢等人，都是他的方外之友。他入京講法，朝廷內外都悅服。當時郄超寫信給親友說：『遁公在神理上通達，玄妙的領悟獨到。數百年來，紹興大法，真是不絕一人而已。』大和元年，上表辭官還山。有詔書資助供給，（朝廷）派遣公卿為他餞行。他隱居在剡山，在沃州建立寺廟。晚年移居石城山，建立棲光寺。吃粗糧喝清水，放浪形骸，追求無生（的境界）。後來到山陰，講解《維摩經》，許詢擔任都講，辯論詰難多次往返，聽眾欽佩信服。（杜甫的詩說：『空忝許詢輩，難訓支遁詞。』也是這個意思吧）。 壬申年，孝武帝康寧元年，桓溫（字元子），加封侍中、大司馬、都督中外諸軍事，假黃鉞。他雄武，專擅，懷有窺伺帝位的希望。晚年信佛非常勤奮。當時有個尼姑，從遠方來拜訪他。桓溫恭敬而不厭倦。每次（尼姑）在別的房間沐浴，（時間）必定拖得很長。桓溫感到奇怪，就偷偷地窺視她。尼姑裸著身體，用刀自己剖開腹部，接著砍斷雙腳。沐浴完畢后出來。桓溫問她兇吉。尼姑知道桓溫窺視了她，回答說：『您如果做了天子，也會像我這樣。』當時桓溫正謀劃篡位，聽到這話悵然若失，就停止了（篡位的念頭）。尼姑於是告辭離去，不知去了哪裡。桓溫後來沒有加九錫就去世了。（出自《普書》及《感通錄》）釋道安，衛氏之子，常山扶柳人，早年喪失
【English Translation】 English version: 𥙿 said, 'I scheme for a commandery of several thousand households, and I have not yet obtained it. You, however, scheme to become a Buddha. Isn't that too grand?' (Hoping that your) descendants generation after generation, can elucidate the Buddha's teachings. (Later) posthumously awarded the position of Grand Commandant (司空). (From the Book of Jin (晉書)). In the sixth year, Fu Jian (符堅) occupied Chang'an (長安). In the second month of that year, a golden statue appeared in Jingzhou (荊州). Sima Huan Wen (司馬桓溫) welcomed it but could not move it. At that time, Xi Jun (膝畯) of Jiangling (江陵) donated his residence to be a temple and appointed Tan Yi (曇翼) to be in charge. Tan Yi led the people to welcome it, and (the statue) was lightly and gracefully welcomed back to be enshrined. The miraculous events were not just one. 釋 Zhi Dun (支遁), styled Daolin (道林), became a monk in his youth and was proficient in Prajna (般若, wisdom). At that time, famous scholars Wang Xizhi (王羲之), Xie An (謝安), Yin Hao (殷浩), Xi Chao (郄超), He Chong (何充), Xu Xun (許詢), and others were his friends outside the mundane world. He entered the capital to lecture on the Dharma, and the court and the public were delighted and convinced. At that time, Xi Chao wrote to relatives and friends, saying, 'Master Dun is enlightened in divine principles, and his profound understanding is unique. For hundreds of years, he has revived the great Dharma, truly ensuring that it will not be cut off.' In the first year of the Taihe era, he submitted a memorial to resign and return to the mountains. An imperial edict provided support, and (the court) sent officials to bid him farewell. He lived in seclusion in Mount Shan (剡山), and established a temple in Wozhou (沃州). In his later years, he moved to Mount Shicheng (石城山) and established Qixiguang Temple (棲光寺). He ate simple food and drank plain water, living freely and pursuing non-birth (無生, the state of non-arising). Later, he went to Shanyin (山陰) to lecture on the Vimalakirti Sutra (維摩經), with Xu Xun serving as the chief lecturer, debating and questioning back and forth many times, and the audience admired and were convinced. (Du Fu's poem says, 'Emptyly holding the title of Xu Xun, it is difficult to instruct Zhi Dun's words.' It also has this meaning). In the year of Renshen (壬申), the first year of Emperor Xiaowu's (孝武帝) Kangning era, Huan Wen (桓溫), styled Yuanzi (元子), was granted the titles of Attendant, Grand Marshal, and Commander-in-Chief of Military Affairs both inside and outside the capital, and was granted the Yellow Battle Axe. He was valiant and domineering, harboring hopes of usurping the throne. In his later years, he was very diligent in his belief in Buddhism. At that time, there was a nun who came to visit him from afar. Huan Wen was respectful and tireless. Every time (the nun) bathed in a separate room, (the time) was always very long. Huan Wen felt strange and secretly spied on her. The nun, naked, used a knife to cut open her abdomen, and then cut off both feet. After bathing, she came out. Huan Wen asked her about good and bad omens. The nun knew that Huan Wen had spied on her and replied, 'If you become the Son of Heaven, you will also be like me.' At that time, Huan Wen was planning to usurp the throne, and hearing this, he was disappointed and stopped (the idea of usurpation). The nun then bid farewell and left, and no one knew where she went. Huan Wen later died without being granted the Nine Bestowments (九錫). (From the Book of Pu (普書) and the Record of Spiritual Response (感通錄))釋 Dao An (道安), son of the Wei family, was a native of Fuliu (扶柳) in Changshan (常山), and lost his
覆蔭。外兄孔氏所養。七歲讀書。再覽能誦。鄉鄰嗟異。十二出家。形貌甚陋。師乃役之田舍三年。勤勞無怨色。后啟師求經。朝授暮還以經。更求余經。師執經覆之。大驚異而敬之。為授具戒。恣其遊學。至鄴遇佛圖澄。見而嗟嘆。與語終日。眾見形貌不稱。輕怪。澄曰此人遠識。非爾儔也。因事澄為師。安講次疑難鋒起。安挫銳解紛。行有餘力。時人語曰。漆道人驚四鄰。久歷講肆。飛辨注射。毋敢仰視者。時武邑大守盧歆。聞其風。使沙門要之開講。道俗欣慕。徒眾萬數。常宣法化。彭城王嗣立。遣使請入華園。廣修供養。后與弟子慧遠等四百餘人渡河。征西將軍桓朗子鎮江陵。要往朱序西鎮。復請還襄陽。苻堅送金像繡佛幢幡珠佩。佈置講筵。見者莫不肅焉○習鑿齒。襄陽奇逸人。詣安。既坐稱言。四海習鑿齒。安曰。彌天釋道安。時人以為名答。鑿齒與謝安書曰。來此見釋道安。故是遠勝非常。師徒數百。齊講不倦。無變化伎術。可以惑常人之耳。自無重威大勢。可以整郡小之參差。而師徒肅肅。自相尊敬。洋洋濟濟。乃是吾由來所未見。其人理壞簡衷。多所博涉。內外群書略皆遍覽。陰陽算數亦皆能通。佛經妙理故所遊刃。作義乃似法簡法道。恨足下不同日而見其亦每言思得一敘○苻堅謂僕射權翼曰。朕
【現代漢語翻譯】 覆蔭（人名）。是外兄孔氏所撫養的孩子。七歲開始讀書，讀兩遍就能背誦，鄉里鄉親都感到驚奇。十二歲出家，但形貌非常醜陋。他的師父就讓他到田里幹活三年，他勤勞肯幹，毫無怨言。後來，他請求師父傳授佛經。師父早上教他，他晚上就能背誦歸還。他又請求學習其他的佛經，師父拿著經書蓋住他，結果大為驚異，對他非常敬佩，於是為他授了具足戒，任憑他四處遊學。到了鄴城，他遇到了佛圖澄（高僧），佛圖澄見到他後感嘆不已，和他交談了一整天。眾人見他形貌不揚，就輕視他，責怪他。佛圖澄說：『這個人見識深遠，不是你們能比的。』於是，覆蔭就拜佛圖澄為師。道安（人名，即覆蔭）講經時，遇到疑難問題，他都能迅速而巧妙地解決。他還有多餘的精力做其他事情。當時的人說：『漆道人（指道安）震驚四鄰。』他長期在講堂授課，辯才無礙，像飛箭一樣，沒有人敢抬頭看他。當時，武邑太守盧歆，聽說了他的名聲，就派僧人邀請他去開講。信徒們非常仰慕他，聽眾達到數萬人。他經常宣講佛法。彭城王嗣（人名）繼位后，派使者請他到華園，廣修供養。後來，他和弟子慧遠（人名）等四百多人渡過黃河。征西將軍桓朗子（人名）鎮守江陵，邀請他前往。朱序（人名）西鎮，又請他回到襄陽。苻堅（人名）送來金像、繡佛幢幡、珠佩，佈置講經的場所，見到的人無不肅然起敬。習鑿齒（人名），是襄陽的奇才，拜訪道安。坐定后，他說：『四海習鑿齒。』道安回答說：『彌天釋道安。』當時的人認為這是絕妙的回答。習鑿齒給謝安（人名）寫信說：『來到這裡見到了釋道安，確實是遠遠勝過常人。他的師徒有數百人，一起講經，不知疲倦。他沒有變化伎術，可以迷惑普通人的耳朵，也沒有強大的威勢，可以整頓地方上的參差不齊。但是他的師徒們莊嚴肅穆，互相尊敬，氣度恢弘，這都是我從來沒有見過的。這個人理智通達，內心坦誠，博學多才，內外典籍幾乎都遍覽過，陰陽算數也都能通曉。對於佛經的精妙義理，更是運用自如。他所作的義理，就像法簡法道一樣。遺憾的是，您不能和我同一天見到他，他也常常說希望能有機會和您敘談。』苻堅對僕射權翼（人名）說：『朕（我）'
【English Translation】 Fuyin (name) was raised by his maternal uncle Kong Shi. He began reading at the age of seven, and could recite after reading twice, which amazed the villagers. He became a monk at the age of twelve, but his appearance was very ugly. His master made him work in the fields for three years, and he worked diligently without complaint. Later, he asked his master to teach him the scriptures. The master taught him in the morning, and he could recite and return them in the evening. He asked to learn other scriptures, and the master covered him with the scriptures, which greatly surprised him and made him admire him. So, he ordained him with the full precepts and allowed him to travel and study everywhere. When he arrived in Ye City, he met Fotucheng (a high-ranking monk), who sighed with admiration upon seeing him and talked with him all day. The people saw that his appearance was not outstanding, so they despised him and blamed him. Fotucheng said, 'This person has far-reaching knowledge and is not comparable to you.' So, Fuyin became a disciple of Fotucheng. When Dao'an (name, i.e., Fuyin) lectured on the scriptures, he could quickly and skillfully solve any difficult problems he encountered. He also had extra energy to do other things. People at that time said, 'The lacquer Daoist (referring to Dao'an) shocked the neighbors.' He taught in the lecture hall for a long time, and his eloquence was unhindered, like a flying arrow, and no one dared to look up at him. At that time, Lu Xin, the governor of Wuyi, heard of his reputation and sent monks to invite him to give lectures. Believers admired him very much, and the audience reached tens of thousands. He often preached the Dharma. After Pengcheng Wang Si (name) succeeded to the throne, he sent envoys to invite him to Huayuan to extensively cultivate offerings. Later, he and his disciples Huiyuan (name) and others crossed the Yellow River. General Huan Langzi (name), who was stationed in Jiangling, invited him to go there. Zhu Xu (name) was stationed in the west, and he invited him back to Xiangyang. Fu Jian (name) sent golden statues, embroidered Buddha banners, and pearl pendants to decorate the lecture hall, and all who saw it were in awe. Xi Zaochi (name), a talented person from Xiangyang, visited Dao'an. After sitting down, he said, 'Xi Zaochi from all over the world.' Dao'an replied, 'Shidaoan covering the sky.' People at that time thought this was a wonderful answer. Xi Zaochi wrote to Xie An (name) saying, 'I came here to see Shi Dao'an, and he is indeed far superior to ordinary people. His disciples are hundreds of people, lecturing together tirelessly. He has no changing skills to confuse the ears of ordinary people, nor does he have great power to rectify the unevenness of the local area. But his disciples are solemn and respectful, respecting each other, and their demeanor is magnificent, which I have never seen before. This person is intelligent and open-minded, erudite and talented, and has read almost all the internal and external classics. He is also proficient in yin-yang arithmetic. He is even more adept at the subtle meanings of the Buddhist scriptures. The righteousness he makes is like Fa Jian Fa Dao. It is a pity that you cannot see him on the same day as me, and he often says that he hopes to have the opportunity to talk with you.' Fu Jian said to Pu She Quan Yi (name), '朕 (I)'
以十萬之師。取襄陽。唯得一人半。翼曰誰耶。堅曰。安公一人。鑿齒半人也。敕學士。內外有疑。皆師于安○初魏晉沙門。依師為姓。安以尊釋迦。乃以釋命氏。后增一阿含經。果稱四河入海。無復河名。四姓為沙門。皆稱釋種。遂為定式○秦王苻堅。以晉太元七年。欲取江東。寢不能日。待臣切諫。終不能回。眾以安為堅信敬。乃請曰。主上將有事于東南。公何能不為蒼生致一言耶。會堅出東苑。命安升輦同載。僕射權翼諫曰。臣聞。天子法駕。侍中陪乘。道安毀形。寧可參廁。堅勃然曰。安公道德可尊。朕以天下不易。輿輦之榮。未稱其德。即來僕射。扶安上輦。[(廠@?)*頁]謂安曰。朕將與公南遊吳越。整六師而巡狩。涉會稽以觀滄海。不亦樂乎。安對曰。陛下應天御世。有八州之富。居中土而制四海。宜棲神與堯舜比隆。今欲以百萬之師。求厥田下下之土。且東南地卑氣厲。昔舜禹游而不返。秦王適而不歸。何足上勞大駕也。堅曰。天生烝民。樹之以君。使司牧之。朕豈憚勞。使彼一方獨不被澤乎。必如公言。是古帝王皆無征伐也。安曰。若鑾駕必動。可先幸洛陽。枕威蓄銳。傳檄江南。將總六師於後。彼必稽首入臣。不必親涉也。不聽(通鑑)。
晉孝武帝。承風欽德。遣使通問。詔曰。安
法師氣識倫通。風韻標朗。居道訓俗。徽績兼著。豈直規濟當今。方可淘津來世。俸給一同王公。物出所在○秦建元二十一年正月二十七日。有異僧。寄宿講堂。維那夜見之。從窗隙出入。白安請問來生之處。彼以手機天之西北。即見云開備都兜率妙勝之報。眾皆同見。其年二月八日。告眾曰。吾當去矣。齋畢而逝。當晉大元十年乙酉歲也(公左臂有肉。中狩可上下。時謂之手印菩薩 本傳)。
辛未 簡文帝咸安元年。彗星現。詔竺法曠禳之。奏陛下當勤修德政。以塞天譴。貧道固當盡情。上乃日與弟子齋懺。須臾災滅○許詢字元度。澡心學佛。公卿仰慕。帝高其風。亦召對留宿。不覺前席曰。元度清言妙理。固未易也。次年七月帝崩(本傳)。
癸酉 晉孝武帝即位。改寧康 秦建元十二年。
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。是年至長安。秦每遇旱。召師祈雨。師誦咒致龍于缽。堅命與群臣觀之。乃遣升空而雨。王臣士庶悉敬。秦自是無炎旱之憂。歲庚辰十二月。無疾而化。后七日。堅以其異。開棺視之。唯被存焉。明年大旱。堅曰。涉公若在。豈使朕焦心於雲漢也哉○清水趙正字文業。十八歲為秦著作郎。至黃門武威太守。堅末年。寵惑鮮卑。惰于治政。
【現代漢語翻譯】 現代漢語譯本： 法師氣度識見通達，風采韻致卓著明朗，以佛道教化世俗，功績顯著。豈止是匡正救濟當今時代，更能洗滌靈魂，通往來世。所享俸祿如同王公一般，所需物品由各地供給。前秦建元二十一年正月二十七日，有位奇異的僧人，寄宿在講堂。維那（寺院的管理者）夜裡看見他從窗戶縫隙出入。稟告安法師，安法師請問他來生將往何處。那僧人指著手機天（佛教宇宙觀中的一個天界）的西北方，隨即眾人看見云開顯現出兜率天（彌勒菩薩居住的天界）美妙殊勝的景象。眾人都一同看見。那年二月八日，安法師告訴眾人說：『我將要離去了。』齋飯完畢后圓寂。時間是晉朝大元十年乙酉年。（安法師左臂有肉，中間可以上下活動，當時人們稱之為手印菩薩，見於本傳）。 辛未年，簡文帝咸安元年，彗星出現。皇帝下詔讓竺法曠（僧人名）祈禳消災。竺法曠上奏說：『陛下應當勤勉地修養德行，來阻止上天的譴責。貧僧我自然會竭盡全力。』皇帝於是每天與弟子們一起齋戒懺悔，不久災禍便消除了。許詢，字元度，以清凈之心學習佛法，公卿大臣都仰慕他。皇帝讚賞他的風度，也召見他並留宿宮中，不知不覺間靠近他的席位說：『元度的清談玄理，確實不容易啊。』第二年七月，簡文帝駕崩（見於本傳）。 癸酉年，晉孝武帝即位，改年號為寧康。前秦建元十二年。 高僧涉公是蜀地人，預言事情多有應驗。不吃五穀雜糧，每天能行走五百里。能用咒語使龍降雨。這年到達長安。前秦每當遇到旱情，就召請涉公祈雨。涉公誦唸咒語，使龍出現在缽中，堅（前秦皇帝苻堅）命令群臣觀看。然後涉公放龍升空降雨。王公大臣和百姓都非常敬佩。前秦從此沒有了旱災的憂患。庚辰年十二月，涉公無疾而終。七天後，苻堅因為他奇異，打開棺材檢視，只剩下一件袈裟。第二年發生大旱，苻堅說：『涉公如果還在，怎麼會讓我為旱情而憂心呢？』清水人趙正，字文業，十八歲時擔任前秦的著作郎，後來做到黃門武威太守。苻堅晚年，寵信迷惑于鮮卑人，怠於治理政事。
【English Translation】 English version: Master An's (An refers to a monk's name) spirit and knowledge were profound, his demeanor outstanding and bright. He taught and guided the people with Buddhist principles, and his achievements were remarkable. He not only rectified and aided the present age but also purified souls for the afterlife. He enjoyed the same emoluments as princes and dukes, and his needs were supplied from various regions. On the 27th day of the first month of the 21st year of Jianyuan (era name) of the Qin Dynasty, a strange monk stayed overnight in the lecture hall. The Vina (temple manager) saw him entering and exiting through the window cracks at night. He reported this to Master An, who asked him where he would be reborn in the next life. The monk pointed to the northwest of Shiji Ten (a celestial realm in Buddhist cosmology), and immediately everyone saw the clouds part, revealing the wonderful and victorious realm of Tushita Heaven (the abode of Maitreya Bodhisattva). Everyone saw it together. On the eighth day of the second month of that year, Master An told everyone, 'I am about to depart.' He passed away after the vegetarian meal. The time was the year Yiyou, the tenth year of Dayuan (era name) of the Jin Dynasty. (Master An had flesh on his left arm that could move up and down, which people at the time called the Handprint Bodhisattva, as recorded in his biography). In the year Xinwei, the first year of Xian'an (era name) of Emperor Jianwen, a comet appeared. The emperor ordered Zhu Fakuang (a monk's name) to perform rituals to dispel the disaster. Zhu Fakuang reported to the emperor, 'Your Majesty should diligently cultivate virtue to prevent Heaven's condemnation. This poor monk will naturally do his best.' The emperor then fasted and repented with his disciples every day, and soon the disaster disappeared. Xu Xun, styled Yuandu, studied Buddhism with a pure heart, and the dukes and ministers admired him. The emperor praised his demeanor and summoned him to stay overnight in the palace, unconsciously moving closer to his seat, saying, 'Yuandu's pure discourse and profound principles are indeed not easy to attain.' In the seventh month of the following year, Emperor Jianwen passed away (as recorded in his biography). In the year Guiyou, Emperor Xiaowu of the Jin Dynasty ascended the throne and changed the era name to Ningkang. It was the twelfth year of Jianyuan (era name) of the Qin Dynasty. The eminent monk Shegong was a native of Shu (ancient name of Sichuan), and his predictions often came true. He did not eat the five grains and could travel five hundred li (approximately 250 kilometers) a day. He could use mantras to make dragons bring rain. In this year, he arrived in Chang'an. Whenever the Qin Dynasty encountered drought, they would summon Shegong to pray for rain. Shegong recited mantras and made a dragon appear in a bowl, and Jian (Emperor Fu Jian of the Qin Dynasty) ordered his ministers to watch. Then Shegong released the dragon to ascend into the sky and bring rain. The princes, ministers, and common people all greatly admired him. From then on, the Qin Dynasty had no worries about drought. In the twelfth month of the year Gengchen, Shegong passed away without illness. Seven days later, Fu Jian, because of his strangeness, opened the coffin to check, and only a kasaya (Buddhist robe) remained. The following year, there was a severe drought, and Fu Jian said, 'If Shegong were still here, how could I be worried about the drought?' Zhao Zheng of Qingshui, styled Wenye, became a scribe at the age of eighteen and later became the governor of Wuwei. In his later years, Fu Jian was infatuated with the Xianbei people and neglected governance.
正因歌諫曰。昔聞孟津河。千里作一曲。此水本自清。是誰攪令濁。堅動容曰。是朕也。又歌曰。北園有一棗。布葉垂重蔭。外雖饒棘刺。內實有赤心。堅笑曰。將非趙文葉耶。其調笑機捷。皆類此也。后因關中佛法之難。乃愿出家。堅惜其材。未許。堅死後。方遂其志。更名道整。頌曰。佛生何以晚。泥洹一何早。歸命釋迦文。今來投大道。后遁啇浴山。專精經律○曇摩難提(此云法喜兜佉勤人)遠涉流沙。懷寶東入。苻堅禮接。傳四含大部等經。由文業之力也。晉雍州刺史郗恢。欽其風尚。逼同遊。然于洛陽。春秋六十餘矣(前秦六主。共四十四年 僧傳及北史)。
丙戌 晉孝武太元十一年 後秦姚萇建初元年 北魏道武帝登國元年。
鳩摩羅什。此云童壽。天竺人。家世國相。父鳩摩羅炎。辭相位出家。東度蔥嶺。龜茲王聞其棄榮。出郊請為國師。王有妹年始二十。才悟明敏。體有赤黡。法生智子。諸國聘之。並不行。及見炎。心欲當之。乃逼以妻焉。既而懷什。在胎。其母慧解倍常。及什生后。母樂出家。夫未許。后產一男。名弗沙提婆。后出遊觀。見枯骨縱橫。誓不食。除發方食。受戒業禪。學得初果。什年七歲。俱出家。從師受經。其義自通。九歲隨母至罽賓。外道論師相難。什乘隙挫之
【現代漢語翻譯】 現代漢語譯本： 正因歌唱勸諫說：『過去聽說孟津河，千里才轉一個彎。這水本來是清澈的，是誰把它攪渾了？』苻堅聽后動容說：『就是我啊。』又歌唱道：『北園有一棵棗樹，枝葉繁茂，垂下濃重的樹蔭。外面雖然長滿棘刺，裡面卻有一顆赤誠的心。』苻堅笑著說：『這難道不是趙文葉嗎？』他調笑應答，機敏快捷，都像這樣。 後來因為關中發生佛法之難，正因就想出家。苻堅愛惜他的才能，沒有允許。苻堅死後，正因才實現了他的願望，改名為道整。讚頌說：『佛陀降生為何如此晚，涅槃又為何如此早？歸命于釋迦文佛，如今來投身於大道。』之後隱居於商浴山，專心研習經律。曇摩難提（意為法喜，兜佉勤人）遠涉流沙，攜帶佛經東來。苻堅以禮相待，翻譯了《四含大部》等經典，這都是正因的功勞。晉朝雍州刺史郗恢，仰慕他的風尚，強迫他一同遊玩。當時正因在洛陽，年齡六十多歲了（前秦六位君主，共四十四年，見於《僧傳》和《北史》）。 丙戌年，晉孝武帝太元十一年，後秦姚萇建初元年，北魏道武帝登國元年。 鳩摩羅什（意為童壽），是天竺人。他的家族世代為國相。他的父親鳩摩羅炎，辭去相位出家，向東越過蔥嶺。龜茲國王聽說他放棄榮華富貴，親自到郊外迎接，請他擔任國師。國王有個妹妹，年齡剛二十歲，才智聰慧敏捷，身體上有紅色的痣，是能生出有智慧兒子的象徵。各國都來聘娶她，她都不答應。等到見到鳩摩羅炎，心裡想要嫁給他，於是強迫他娶她為妻。不久她就懷了鳩摩羅什。懷孕期間，她的智慧和理解力比平時高出很多。等到鳩摩羅什出生后，他的母親喜歡出家，他的丈夫沒有允許。後來她又生了一個兒子，名叫弗沙提婆。之後她出遊觀光，看到枯骨縱橫，發誓不再吃東西，剃除頭髮后才開始進食，受持戒律禪定，修學證得了初果。鳩摩羅什七歲時，和母親一同出家，跟隨老師學習經書，經書的含義自然通曉。九歲時跟隨母親到達罽賓，有外道論師前來辯論，鳩摩羅什抓住機會駁倒了他。
【English Translation】 English version: Zheng Yin sang in remonstrance, saying, 'I once heard of the Mengjin River, making one turn every thousand miles. This water was originally clear; who stirred it and made it turbid?' Fu Jian was moved and said, 'It is I.' He also sang, 'In the north garden there is a jujube tree, its leaves spreading and casting a heavy shade. Although it is covered with thorns on the outside, it has a red heart within.' Fu Jian laughed and said, 'Could this be Zhao Wenye?' His witty and quick responses were all like this. Later, because of the difficulties faced by Buddhism in Guanzhong, Zheng Yin wished to become a monk. Fu Jian, valuing his talent, did not allow it. After Fu Jian's death, he finally fulfilled his wish, changing his name to Daozheng. A eulogy says, 'Why was the Buddha's birth so late, and Nirvana so early? I take refuge in Shakyamuni Buddha, and now I come to devote myself to the Great Path.' Afterwards, he retreated to Shangyu Mountain, focusing on studying the scriptures and precepts. Dharmanandi (meaning 'Joy of Dharma,' a diligent person from Tokhara) traveled far across the shifting sands, bringing treasures eastward. Fu Jian received him with courtesy and translated the 'Four Agamas' and other scriptures, thanks to the efforts of Zheng Yin. Xi Hui, the governor of Yongzhou in the Jin Dynasty, admired his character and forced him to travel with him. At that time, Zheng Yin was over sixty years old in Luoyang (The six rulers of the Former Qin Dynasty reigned for a total of forty-four years, as recorded in the 'Biographies of Monks' and the 'History of the Northern Dynasties'). In the year Bingxu, the eleventh year of Emperor Xiaowu of the Jin Dynasty's Taiyuan era, the first year of Yao Chang's Jianchu era in the Later Qin Dynasty, and the first year of Emperor Daowu of the Northern Wei Dynasty's Dengguo era. Kumarajiva (meaning 'Child Longevity') was a native of India. His family had been state ministers for generations. His father, Kumarayana, resigned from his position and became a monk, crossing the Pamir Mountains eastward. The king of Kucha, hearing of his renunciation of glory, personally greeted him in the suburbs and invited him to be the national teacher. The king had a younger sister, just twenty years old, with intelligence and quick wit, and a red mole on her body, a sign that she would give birth to a wise son. Various countries sought to marry her, but she refused them all. When she saw Kumarayana, she desired to marry him, and forced him to take her as his wife. Soon after, she conceived Kumarajiva. During her pregnancy, her wisdom and understanding were far greater than usual. After Kumarajiva was born, his mother desired to become a nun, but her husband did not allow it. Later, she gave birth to another son, named Pushyadeva. Afterwards, she went out for sightseeing and saw scattered bones, vowing not to eat again, and only ate after shaving her head, receiving precepts, practicing meditation, and attaining the first fruit. When Kumarajiva was seven years old, he and his mother both became monks, studying scriptures with a teacher, and the meaning of the scriptures became clear to him naturally. At the age of nine, he followed his mother to Kashmir, where heretical teachers came to debate, and Kumarajiva seized the opportunity to refute them.
。愧服。王益敬奉之上供。所住寺差大僧五人。沙彌十人給侍。至二十。母攜還龜茲。又往月氏。北山有羅漢。見異之。謂其母曰。此沙彌年三十五。不破戒。大興佛法。度無數人。與優婆鞠多無異○龜茲王。造金師子座。鋪以大秦錦褥。升而說法。西域諸國。咸服神俊。每至講說。王皆長跪座側。令什踐而登焉○時苻堅僭號關中。有外國前部王及龜茲王弟來朝。堅引見。二王說堅云。西域多產珍奇。請兵定以求內附。至堅建元十三年歲丁丑正月。太史奏云。有星現外國分野。當有大德智人。入輔中國。堅曰。朕聞。西域有鳩摩羅什。襄陽有沙門道安。將非此耶。至十八年九月。堅遣驍騎將軍呂光。江陵將軍姜飛等。率兵七萬。西伐諸國。臨發。堅餞光于建章宮。謂光曰。夫帝王應天而治。以子愛蒼生為本。豈貪其地而伐之。正以懷道之人故也。朕聞。西國有鳩摩羅什。深解法相。善閑陰陽。為後學之宗。朕甚思之。賢哲者國之大寶。若克龜茲。則馳驛送什○光軍未到。什謂龜茲王純白曰。國運衰矣。當有勍敵。日下人從東方來。宜恭承之。勿抗其鋒。純不從而戰。光遂破其國。立純弟震為主。光既獲什。見其尚少。強妻以龜茲女。什距不受。乃飲以醇酒。同閉密室。什被逼。遂戲其節。光還。中路置軍山下。什曰不
【現代漢語翻譯】 愧服。國王更加敬重，以上等供品供養他。安排他所居住的寺廟派遣五位大僧和十位沙彌來服侍他，直到二十歲。他的母親帶著他返回龜茲（Kucha）。又前往月氏（Yuezhi）。北山有位羅漢（Arhat），見到鳩摩羅什（Kumarajiva）後覺得他非常特別，對他的母親說：『這位沙彌（Shramanera）三十五歲時，不會破戒，會大力弘揚佛法，度化無數人，與優婆鞠多（Upagupta）沒有差別。』 龜茲王（Kucha King）建造了一個金師子座，鋪上大秦（Daqin，指羅馬或敘利亞）的錦緞褥子，請鳩摩羅什（Kumarajiva）升座說法。西域（Western Regions）各國都佩服他的神奇俊逸。每次講經說法時，國王都長跪在座旁，讓鳩摩羅什（Kumarajiva）踩著他的背登上座位。 當時，苻堅（Fu Jian）僭號稱帝于關中（Guanzhong）。有外國前部王和龜茲王（Kucha King）的弟弟前來朝見。苻堅（Fu Jian）接見了他們，兩位國王對苻堅（Fu Jian）說，西域（Western Regions）盛產珍奇之物，請求派兵征服以便歸附。到苻堅（Fu Jian）建元十三年丁丑年正月，太史奏報說，有星出現在外國分野，當有大德智人來輔佐中國。苻堅（Fu Jian）說：『我聽說西域（Western Regions）有鳩摩羅什（Kumarajiva），襄陽（Xiangyang）有沙門道安（Dao'an），難道是他們嗎？』到十八年九月，苻堅（Fu Jian）派遣驍騎將軍呂光（Lü Guang）、江陵將軍姜飛（Jiang Fei）等，率領七萬軍隊，西征各國。臨出發時，苻堅（Fu Jian）在建章宮（Jianzhang Palace）為呂光（Lü Guang）餞行，對呂光（Lü Guang）說：『帝王順應天道而治理國家，以愛護百姓為根本，難道是貪圖他們的土地而征伐嗎？正是因為有懷道之人啊！我聽說西國有鳩摩羅什（Kumarajiva），深刻理解佛法，精通陰陽，是後學的宗師。我非常思念他。賢哲之人是國家的大寶。如果攻克龜茲（Kucha），就用快馬送鳩摩羅什（Kumarajiva）來。』 呂光（Lü Guang）的軍隊還沒到達，鳩摩羅什（Kumarajiva）對龜茲王（Kucha King）純白（Chunbai）說：『國運衰微了，當有強敵到來，太陽下的人從東方來，應該恭敬地接受他們，不要抵抗他們的鋒芒。』純白（Chunbai）不聽從，與呂光（Lü Guang）交戰，呂光（Lü Guang）於是攻破了他的國家，立純白（Chunbai）的弟弟震（Zhen）為主。呂光（Lü Guang）抓獲鳩摩羅什（Kumarajiva）后，見他年紀尚輕，強迫他娶龜茲（Kucha）女子為妻。鳩摩羅什（Kumarajiva）拒絕不接受，呂光（Lü Guang）就用醇酒灌醉他，將他關在密室裡。鳩摩羅什（Kumarajiva）被逼無奈，於是破了戒。呂光（Lü Guang）返回時，中途在山下駐軍。鳩摩羅什（Kumarajiva）說不宜
【English Translation】 He was ashamed and submitted. The king became even more respectful, offering him the finest offerings. He arranged for the temple where he resided to have five senior monks and ten Shramaneras (novice monks) to attend to him until he was twenty years old. His mother then took him back to Kucha (龜茲). They also went to Yuezhi (月氏). In the Northern Mountains, there was an Arhat (羅漢), who, upon seeing Kumarajiva (鳩摩羅什), found him extraordinary and said to his mother, 'This Shramanera (沙彌) at the age of thirty-five will not break the precepts, will greatly promote the Dharma, and will liberate countless people, being no different from Upagupta (優婆鞠多).' The Kucha King (龜茲王) built a golden lion throne, covered with brocade cushions from Daqin (大秦, referring to Rome or Syria), and invited Kumarajiva (鳩摩羅什) to ascend the throne and preach the Dharma. All the countries in the Western Regions (西域) admired his divine brilliance. Every time he lectured, the king would kneel beside the throne, allowing Kumarajiva (鳩摩羅什) to step on his back to ascend the seat. At that time, Fu Jian (苻堅) had presumptuously declared himself emperor in Guanzhong (關中). A foreign former king and the younger brother of the Kucha King (龜茲王) came to pay tribute. Fu Jian (苻堅) received them, and the two kings told Fu Jian (苻堅) that the Western Regions (西域) were rich in rare and precious items, requesting that he send troops to conquer them so that they could submit. In the first month of the thirteenth year of Jianyuan, the year Dingchou, the Grand Astrologer reported that a star had appeared in the foreign territory, indicating that a person of great virtue and wisdom would come to assist China. Fu Jian (苻堅) said, 'I have heard that there is Kumarajiva (鳩摩羅什) in the Western Regions (西域) and the Shramana Dao'an (道安) in Xiangyang (襄陽). Could it be them?' In the ninth month of the eighteenth year, Fu Jian (苻堅) sent the valiant cavalry general Lü Guang (呂光), the Jiangling general Jiang Fei (姜飛), and others, leading an army of 70,000 to conquer the various countries in the west. Before departing, Fu Jian (苻堅) held a farewell banquet for Lü Guang (呂光) at Jianzhang Palace (建章宮), saying to Lü Guang (呂光), 'Emperors rule in accordance with Heaven, taking the love of the people as their foundation. Is it to greedily seize their land that we conquer them? It is precisely because there are those who cherish the Way! I have heard that there is Kumarajiva (鳩摩羅什) in the Western Regions (西域), who deeply understands the Dharma and is well-versed in Yin and Yang, being the master of later learners. I deeply miss him. Wise and virtuous men are the great treasures of a nation. If you conquer Kucha (龜茲), send Kumarajiva (鳩摩羅什) to me by express courier.' Before Lü Guang's (呂光) army arrived, Kumarajiva (鳩摩羅什) said to the Kucha King (龜茲王) Chunbai (純白), 'The kingdom's fortune is declining. A powerful enemy will come, people from the land under the sun will come from the east. You should respectfully accept them and not resist their advance.' Chunbai (純白) did not listen and fought with Lü Guang (呂光). Lü Guang (呂光) then conquered his kingdom and established Chunbai's (純白) younger brother Zhen (震) as the ruler. After Lü Guang (呂光) captured Kumarajiva (鳩摩羅什), seeing that he was still young, he forced him to marry a woman from Kucha (龜茲). Kumarajiva (鳩摩羅什) refused to accept, so Lü Guang (呂光) intoxicated him with strong wine and locked him in a secret room. Kumarajiva (鳩摩羅什) was forced and then broke the precept. When Lü Guang (呂光) returned, he stationed his army at the foot of the mountain along the way. Kumarajiva (鳩摩羅什) said that it was not
可在此。必見狼狽。宜徙軍隴上。光不納。至夜大雨。水深數丈。死者數千。光始異之。什□□兇亡之地。不宜淹留。東歸必有福地可居。光從之。至涼。聞苻堅為姚萇所害。光三軍縞素。大臨城南。於是竊號。稱年大安○中書監張資。文翰溫雅。光甚器之。資病。有外國羅叉云。能療資病。光喜。給賜甚厚。什告資。叉不能為。可以事試也。乃以五色絲作繩結之。燒為灰末。投水中。灰若成繩。病不可愈。須臾浮出成繩。少頃資亡。光又卒。子紹襲位。數日纂殺紹自立。稱元咸寧。二年有豬生子。一身三頭。龍出林廂井中。到殿前蟠臥。比旦失之。纂以瑞為。號大殿為龍翔。俄有黑龍。升于當陽九宮門。又改為寵興門。什奏曰。皆潛龍出遊。豕妖表異。龍者陰類。出入有時。今屬見則為災眚。必有下人謀上之變。宜克己修德。以答天誡。纂不納。后皆如言○什公停涼積年。呂光父子既不弘法。故蕰其深解。無所宣化。苻堅深向。竟不得見。惜乎已矣(普書及本傳)後秦姚萇。僭有關中。挹其風。虛心要請。諸呂以什智謀多解。恐為姚謀。不許東入。及萇卒子興襲位。后遣敦請。秦弘始三年三月。有樹連理枝。生於廟庭。逍遙園蔥變為茞。以為美瑞。謂智人應入。至五月。興遣隴西公碩德。西代呂隆。表降迎什入關。
十二月二十至長安。興待以國師之禮。言談忘倦。自大法東被。經論漸多。而支竺所出。滯文格義。興少崇三寶。銳志講集。請入西明及逍遙園。譯出衆經○興使沙門僧[(豐*力)/石]。僧遷。法欽。道流。道恒。道標。僧睿。僧肇等八百餘人。咨受什旨。更令出大品。什持梵本。興執舊經。以相仇校。義皆圓通。眾心愜伏。莫不欣贊。興以佛道沖邃。其行為善。信為出苦之良津。御世之洪則。乃著通三世論。以勖示因果。王公以下。並贊厥風。請于長安大寺。講說新經。續出諸品禪要戒本律論。凡三百餘卷。並暢顯神源。發揮幽致。聲震四方。義士必集。盛業久大。於今式仰。龍光釋道生。慧解入微。玄構文外。每恐言舛。入關請決。廬山慧遠。學貫群經。疑義莫訣。乃封以咨什。慧睿才識高明。常隨什傳寫。亦為睿論。西方辭體。商略同異。天竺國俗重文。制其宮商體韻。以入弦為善。凡覲國王。必有贊德。見佛之儀。以歌嘆爲貴。經中偈頌。皆其式也。但改梵為秦。失其藻蔚。什雅好大乘。志存敷廣。常嘆曰。吾若著筆。作大乘阿毗曇。非迦旃延子比也。今在秦地。深識者寡。折翮於此。將何所論。唯為姚興。著實相論二卷。並維摩經。興奉之若神。常講經于草堂寺。興及朝臣大德沙門千有餘人。肅容觀瞻
【現代漢語翻譯】 十二月二十日到達長安。姚興以國師的禮節對待鳩摩羅什，與他交談不知疲倦。自從大法向東傳播以來，佛經逐漸增多，但支讖、竺佛朔等人所翻譯的佛經，文辭滯澀，牽強附會，不合義理。姚興一向崇敬三寶，立志整理佛經，於是請鳩摩羅什進入西明寺和逍遙園，翻譯各種佛經。 姚興派遣沙門僧[(豐*力)/石]、僧遷、法欽、道流、道恒、道標、僧睿、僧肇等八百多人，向鳩摩羅什請教，並讓他們整理《大品般若經》。鳩摩羅什拿著梵文原本，姚興拿著舊的譯本，互相校對，義理都圓融通達，眾人心悅誠服，無不讚嘆。姚興認為佛道深奧精微，其行為善良，相信佛法是脫離苦難的良好途徑，是治理國家的宏偉法則，於是撰寫了《通三世論》，用來勸勉人們重視因果報應。王公大臣以下，都讚美他的風範。姚興請鳩摩羅什在長安大寺講說新翻譯的佛經，陸續翻譯出各種《禪要》、《戒本》、《律論》，共三百多卷，都充分地闡明了神妙的本源，發揮了深奧的旨趣，聲名遠播四方，有道之士必定聚集而來。這份盛大的事業長久而偉大，直到今天還被人們敬仰。 龍光寺的釋道生，智慧通達精微，玄妙的構思超越文字之外，常常擔心自己的言論有錯，於是進入關中向鳩摩羅什請教。廬山的慧遠法師，學識貫通各種經典，遇到疑難的問題無法決斷，於是寫信向鳩摩羅什請教。慧睿才識高明，常常跟隨鳩摩羅什翻譯經典，也為鳩摩羅什論述西方（指印度）的辭藻文體，商討其相同和不同之處。天竺（印度）國家的風俗重視文采，制定了宮商音律的體裁韻律，用來配樂是最好的。凡是覲見國王，必定有讚美功德的歌詞。參見佛的儀式，以歌頌讚嘆爲尊貴。佛經中的偈頌，都是這種形式。但是把梵文翻譯成秦文（漢語），就失去了它華麗的文采。鳩摩羅什一向喜愛大乘佛法，立志弘揚傳播，常常嘆息說：『我如果著筆寫作大乘阿毗曇，不是迦旃延子（Kātyāyanīputra）所能比的。現在我在秦地，深刻了解佛法的人很少，就像鳥兒折斷了翅膀在這裡，將要論述什麼呢？』 只為姚興撰寫了《實相論》二卷，以及翻譯了《維摩詰經》。姚興把它們奉為神聖的經典，常常在草堂寺講經。姚興以及朝廷大臣、有德行的沙門一千多人，神情嚴肅地觀看聽講。
【English Translation】 On the twentieth day of the twelfth month, he arrived in Chang'an. Yao Xing treated Kumārajīva (鳩摩羅什) with the respect due to a national teacher, engaging in tireless conversations with him. Since the Great Dharma spread eastward, the Buddhist scriptures gradually increased, but the translations by Zhi Qian (支讖), Zhu Fo Shuo (竺佛朔), and others were stilted in wording and forced in interpretation, not conforming to the true meaning. Yao Xing had always revered the Three Jewels and was determined to organize the Buddhist scriptures, so he invited Kumārajīva to enter Ximing Temple and Xiaoyao Garden to translate various Buddhist scriptures. Yao Xing dispatched the śrāmaṇas Seng[(豐*力)/石], Sengqian, Faqin, Daoliu, Daoheng, Daobiao, Sengrui, Sengzhao, and more than eight hundred others to consult with Kumārajīva and have them organize the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (《大品般若經》). Kumārajīva held the Sanskrit original, and Yao Xing held the old translation, comparing them with each other. The meanings were all perfectly clear and comprehensive, and everyone was convinced and praised him. Yao Xing believed that the Buddha's path was profound and subtle, his actions were virtuous, and he believed that the Buddha's teachings were a good way to escape suffering and a grand principle for governing the country. Therefore, he wrote the Treatise on the Three Times (《通三世論》) to encourage people to pay attention to cause and effect. The princes and ministers all praised his demeanor. Yao Xing invited Kumārajīva to lecture on the newly translated Buddhist scriptures in the Great Temple of Chang'an, and successively translated various Dhyāna Essentials (《禪要》), Prātimokṣa (《戒本》), Vinaya-sūtras and Śāstras (《律論》), totaling more than three hundred volumes, all of which fully elucidated the wonderful origin and expounded the profound meaning. His reputation spread far and wide, and virtuous people were sure to gather. This great undertaking was long-lasting and great, and is still admired today. Śākyaprabha (釋道生) of Longguang Temple, whose wisdom was subtle and whose mysterious conceptions transcended words, was often worried that his words were wrong, so he entered Guanzhong to consult Kumārajīva. Huiyuan (慧遠) of Mount Lu, whose learning penetrated all the scriptures, encountered difficult problems that he could not resolve, so he wrote to Kumārajīva for advice. Huirui was intelligent and often followed Kumārajīva in translating the scriptures. He also discussed with Kumārajīva the similarities and differences between the Western (Indian) rhetoric and literary styles. The customs of the country of India (天竺) valued literary talent, and they created the styles and rhythms of palace music to be used in music. Whenever they met a king, there would be songs praising his merits. The ceremony of seeing the Buddha was considered noble with songs of praise. The gāthās in the scriptures are all in this form. However, translating Sanskrit into Qin (Chinese) loses its ornate beauty. Kumārajīva always loved Mahāyāna Buddhism and was determined to promote and spread it. He often sighed and said, 'If I were to write a Mahāyāna Abhidharma, it would not be comparable to Kātyāyanīputra (迦旃延子). Now that I am in the land of Qin, there are few who deeply understand the Buddha's teachings, like a bird with broken wings here, what shall I discuss?' He only wrote two volumes of the Treatise on Reality (《實相論》) for Yao Xing, and translated the Vimalakīrti-nirdesa Sūtra (《維摩詰經》). Yao Xing regarded them as sacred scriptures and often lectured on them at the Caotang Temple. Yao Xing, as well as court officials and virtuous śrāmaṇas, more than a thousand people, watched and listened with solemn expressions.
。什忽下高座曰。有二小兒。登吾肩。乃慾障也。興謂什曰。大師聦明超悟。天下無二。何可使種少嗣。乃召宮女十人。逼令受之。一交而生二男焉。爾後不住僧房。別立廨舍。供給豐盈。每至講說。常先自說。譬如臭泥中生蓮花。但採蓮花勿取泥也。諸僧多欲效之。什乃聚針盈缽。謂之曰。若能見效食此者。乃可畜室耳。因舉七進針。與常食不別。諸僧愧服。乃止○什作頌。贈法和云。心山育明德。流薰萬由延。哀鸞孤桐上。清音徹九天○什少覺四大不愈。乃口出三番神咒。令外國弟子誦之。轉覺危殆。與眾告別曰。因法相遇。殊未盡其初心。方復後世。惻愴尚期可言。自以闇昧。謬充傳譯。凡所出經論。愿宣流後世。咸共弘通。今于眾前。發誠實誓。若所傳無謬者。當使焚身之後。舌根不壞。以偽秦弘始十一年八月二十日。坐脫于長安。是歲己酉。晉安帝義熙五年也。即于逍遙園。依外國茶毗。唯舌根無損。法師一名鳩摩羅耆婆。外國制名。多以父母為本。母字耆婆。故兼取焉○法師其為人。神情鑒澈。慠岸出羣。應機領會。鮮有其倫。篤性仁厚。泛愛為心。虛己善誘。終日無倦。所歷諸國。尊崇盡禮。翻譯文藻。聲播華夷。龜鑑萬古。一人而已(北史本傳)。
佛陀耶舍至姑臧。乃少在西域。與什同學。
聞在秦弘法傳什受秦宮女。嘆曰。什如好錦。其可使人棘棘乎。什聞耶舍來。勸秦主仰之。既至。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○卑摩羅叉(此云無垢眼)至秦。盛闡毗尼于關左。講什所譯戒本。律藏大弘。叉之力也。其所制內禁輕重十一卷。行於世。眼青。時號青眼律師(僧傳)。
宣律師問韋陀天曰。羅什法師一化所翻之經。至今若斯受持轉盛何耶。天云。其人聦明。善解大乘。以下諸人。皆后必一代之寶也。絕後空前。仰之所不及。故其所譯。以悟達為先。得佛遺寄之意也。又問俗中常論以淪陷戒檢為言。天云。此不須相評。非悠悠者所議。羅什法師令位階三賢之所通化。然其譯經。刪補繁闕。隨而作。故大論一部。十分略九。自余經論。例此可知。自出經后。至誠讀誦。無有替廢。冥符感降。歷代彌新。以此詮量。深會聖旨。又文殊旨授。令其刪定。特異恒倫。豈以別室見譏。頓忘玄教。殊不足沙言耳(三寶感通錄)。
秦弘始十一年。主上。自什入闕。崇信三寶。盛弘大化。建會設齋。舍俗者。十室其半。遠近僧尼。會集既多。或有愆漏。興曰。凡夫學僧。未階苦忍。安得無過。過而不拯。過遂多矣。宜立僧主。以清
【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什（Kumārajīva）在秦地弘揚佛法時，接受了秦王的宮女。他感嘆道：『鳩摩羅什就像精美的絲錦，怎麼能讓人用荊棘來對待呢？』鳩摩羅什聽說耶舍（Yaśas）要來，勸說秦王敬重他。耶舍到達后，（秦王）特別建造精舍安置他，供給如同對待國王一般。耶舍一概不接受，到時就去乞食，只吃一頓飯。他精通《毗婆沙論》（Vibhāṣā），而且鬍鬚是紅色的，當時號稱『赤髭毗婆沙』。 卑摩羅叉（Vimalākṣa，意為無垢眼）到達秦地，在關中地區大力闡揚戒律，講解鳩摩羅什所翻譯的戒本，《律藏》得以大力弘揚，這都是卑摩羅叉的功勞。他所撰寫的《內禁輕重》十一卷，流傳於世。他的眼睛是青色的，當時號稱『青眼律師』（出自《僧傳》）。 宣律師問韋陀天（Skanda）說：『鳩摩羅什法師一生所翻譯的經典，至今仍然如此被受持，而且越來越興盛，這是為什麼呢？』韋陀天回答說：『這個人聰明睿智，善於理解大乘佛法。他以下的所有人，將來必定都是一代的珍寶。他的成就絕後空前，令人仰望而不可及。所以他所翻譯的經典，以悟入佛理為先，得到了佛陀遺囑寄託的真意。』又問：『世俗中常常議論他行為不檢點。』韋陀天回答說：『這不需要互相評論，不是平庸之輩所能議論的。鳩摩羅什法師的地位，達到了三賢位（菩薩修行階位）所能通達的境界。然而他翻譯經典，刪減補充繁瑣缺失之處，都是隨機而作。所以《大智度論》（Mahāprajñāpāramitopadeśa）一部，十分中省略了九分。其餘的經論，可以依此類推。自從他翻譯的經典問世后，人們至誠讀誦，沒有停止廢棄，暗中契合感應，歷代都更加新穎。用這些來衡量，他深刻領會了佛陀的旨意。』又說：『文殊菩薩（Mañjuśrī）親自指示，讓他刪定經典，特別不同於常人。怎麼能因為他在別室（指與宮女同處）就加以譏諷，而忘記了他弘揚玄妙佛法的功績呢？這種說法實在不值得一提。』（出自《三寶感通錄》）。 秦弘始十一年，皇上自從鳩摩羅什入宮后，崇信三寶，大力弘揚佛法。建造法會，設立齋飯，出家的人，十戶人家就有一半。遠近的僧尼，聚集的很多，其中或許有犯錯的人。興法師說：『凡夫俗子的學僧，還沒有達到苦忍的境界，怎麼可能沒有過錯？有了過錯而不去匡正，過錯就會越來越多。應該設立僧主，用來清凈僧團。』
【English Translation】 English version: When Kumārajīva was propagating the Dharma in Qin, he received palace women from the Qin ruler. He sighed, 'Kumārajīva is like fine brocade; how can one treat him with thorns?' Upon hearing that Yaśas was coming, Kumārajīva advised the Qin ruler to revere him. After Yaśas arrived, (the Qin ruler) specially built a monastery for him, providing for him as if he were a king. Yaśas accepted nothing, going out for alms at the appropriate time and eating only one meal a day. He was well-versed in the Vibhāṣā, and his beard was red, so he was known as 'Red-Bearded Vibhāṣā'. Vimalākṣa (meaning 'Immaculate Eye') arrived in Qin and greatly propagated the Vinaya (discipline) in the Guanzhong region, lecturing on the precepts translated by Kumārajīva. The Vinaya-piṭaka was greatly promoted, thanks to Vimalākṣa's efforts. The eleven volumes of 'Inner Prohibitions, Light and Heavy' that he wrote are circulated in the world. His eyes were blue, so he was known as 'Blue-Eyed Vinaya Master' (from 'Biographies of Eminent Monks'). Vinaya Master Xuan asked Skanda (guardian deity) , 'Why is it that the scriptures translated by Dharma Master Kumārajīva in his lifetime are still so well-received and increasingly flourishing?' Skanda replied, 'This person is intelligent and wise, skilled in understanding Mahāyāna Buddhism. All those who come after him will surely be treasures of their generation. His achievements are unprecedented and unsurpassed, causing people to look up to him with admiration. Therefore, his translations prioritize enlightenment, capturing the true meaning entrusted by the Buddha.' He further asked, 'The laity often criticize him for being lax in his observance of precepts.' Skanda replied, 'This does not require mutual criticism; it is not something that ordinary people can judge. Dharma Master Kumārajīva's position reached the realm accessible to the Three Sages (stages of Bodhisattva practice). However, his translation of scriptures, deleting and supplementing the verbose and deficient parts, was done spontaneously. Therefore, the Mahāprajñāpāramitopadeśa, in its entirety, omits nine-tenths. The remaining scriptures and treatises can be understood in the same way. Since the scriptures he translated were released, people have sincerely recited them without ceasing or abandoning them, secretly corresponding to the blessings, becoming newer with each generation. Using these to measure, he deeply understood the Buddha's intention.' He also said, 'Mañjuśrī personally instructed him to revise the scriptures, making him particularly different from ordinary people. How can one criticize him for being in a separate room (referring to being with palace women) and forget his merits in propagating the profound Dharma? Such talk is not worth mentioning.' (From 'Records of Miraculous Responses of the Three Jewels'). In the eleventh year of the Hongshi era of the Qin dynasty, the emperor, since Kumārajīva entered the palace, revered the Three Jewels and greatly promoted Buddhism. He built assemblies, established vegetarian feasts, and half of the households had members who left the household life. Monks and nuns from far and near gathered in large numbers, and some may have committed transgressions. Dharma Master Xing said, 'Ordinary monks who are still learning have not yet reached the stage of enduring suffering; how can they be without faults? If faults are not corrected, they will increase. A Sangha leader should be established to purify the Sangha.'
大望。因下書曰。今大法東遷。於今為盛。僧尼既多。應須綱領。宣授遠規。以濟頹緒。僧[(豐力)/石]法師。學優早年。德芳暮齒。可為國內僧主。僧遷法師。禪慧兼修。即為悅眾。法敘慧斌。共掌僧錄。給車輿吏力。[(豐力)/石]資侍中秩傳詔年車。遷等各人並厚給。供事純儉。允愜時宜。五眾肅清。六時無怠。僧正之興。[(豐*力)/石]之始也(北史及本傳)。
秦主以恒標二法師神氣俊朗。有經國之量。乃敕尚書令姚顯令敦。遣道恒道標罷道。助振王業。又下書曰。卿等皎然之操。實在可嘉。但若臨四海。治急須才。令來尚書令顯令。奪卿等法服。助異贊時世。茍心存道味。寧系黑白。望體此壞。不以守節為辭也。恒標等答曰。秦去月二十八日。詔令奪恒標等法服。承命悲懷。五情失守。恒等才質闇短。染法未深。緇服之下。誓畢身命。並習佛法。不閑世事。徒廢非常之業。終無殊異之功。昔光武尚能縱嚴陵之心。魏文容管寧之操。折至尊之高心。遂匹夫之微志。況陛下以道御物。兼弘三寶。愿覽元元之情。垂曠通物之理也。又致書于什[(豐*力)/石]二法師曰。別以數旬。每有傾想。漸暖比體泰耳。小虜遠舉。更無處分。正有憒然耳。頃萬事之殷。須才以理之。近詔恒標二人。
【現代漢語翻譯】 現代漢語譯本：大望（人名，具體指代不明）。因此下詔說：『如今佛法東傳，現在非常興盛。僧人和尼姑很多，應該需要一個領導者。宣佈並授予長遠的規範，用來補救衰敗的局面。僧[(豐力)/石]法師，年輕時學業優秀，年老時德行高尚，可以作為國內的僧侶之主。僧遷法師，禪定和智慧兼修，可以作為悅眾（指維那，寺院中負責維持秩序和引導僧眾修行的人）。法敘和慧斌，共同掌管僧錄（管理僧侶事務的機構）。』 給予車馬和吏役，[(豐力)/石]資（人名，具體指代不明）享受侍中（官名）的待遇，傳達詔書。年車（人名，具體指代不明），僧遷等人，都給予豐厚的待遇。供給的事情純樸節儉，符合當時的需要。五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）肅靜清凈，六時（晝三時，夜三時）沒有懈怠。僧正（僧官名）的興起，從[(豐*力)/石]開始。（出自《北史》和本傳）
秦主（指姚興）認為恒標兩位法師神采俊朗，有治理國家的才能。於是命令尚書令姚顯命令敦（人名，具體指代不明），讓道恒和道標停止修行，幫助振興王業。又下詔說：『你們清白的操守，實在值得嘉獎。但是如果治理天下，急需人才。命令尚書令姚顯命令，剝奪你們的法服，幫助我贊助當今的時代。如果心中存有道味，何必拘泥於黑白（指僧俗）？希望你們體諒這個意思，不要以堅守節操為借口推辭。』 恒標等人回答說：『秦（指姚秦）在某年某月二十八日，下詔命令剝奪恒標等人的法服，承受命令，悲傷難過，五情（喜、怒、哀、樂、欲）都難以自持。恒等人才能資質愚昧短淺，對佛法的薰染還不深。在僧服之下，發誓要終身修行。並且學習佛法，不熟悉世俗事務。恐怕白白荒廢了非常的事業，最終也沒有什麼特殊的功勞。從前光武帝尚且能夠放縱嚴陵（即嚴光）的心志，魏文帝容忍管寧的操守，折損至尊的高貴之心，成全普通人的微小志向。何況陛下以道義治理萬物，兼弘揚三寶。希望您能體察我們這些人的心情，垂憐我們這些通情達理的人。』 又致信于什[(豐*力)/石]（指鳩摩羅什）和二位法師說：『分別已經幾個星期了，常常思念你們。天氣漸漸轉暖，身體安泰嗎？小虜（指赫連勃勃）遠征，更沒有什麼安排。實在感到心煩意亂。近來萬事繁多，需要人才來治理。最近詔令恒標二人。』
【English Translation】 English version: Da Wang (person's name, specific reference unclear). Therefore, an edict was issued, saying: 'Now the Great Dharma is moving eastward, and it is now very prosperous. There are many monks and nuns, and there should be a leader. Proclaim and grant long-term norms to remedy the declining situation. Dharma Master Seng[(豐力)/石], who excelled in his studies in his early years and whose virtue was fragrant in his later years, can be the head of the monks in the country. Dharma Master Sengqian, who cultivates both meditation and wisdom, can be the Yuèzhòng (referring to the director, who is responsible for maintaining order and guiding monks in practice in the monastery). Fa Xu and Hui Bin jointly manage the Senglu (an institution that manages monastic affairs).' Give carriages and officials, and let [(豐力)/石] Zi (person's name, specific reference unclear) enjoy the treatment of Shizhong (official title), conveying the edict. Nian Che (person's name, specific reference unclear), Sengqian, and others are all given generous treatment. The supplies are simple and frugal, in line with the needs of the time. The five assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, and Shikshamanas) are quiet and pure, and the six periods (three periods during the day and three periods at night) are without slack. The rise of the Sengzheng (monastic official title) began with [(豐*力)/石]. (From the Book of the Northern Dynasties and this biography)
The Qin ruler (referring to Yao Xing) believed that the two Dharma Masters Heng Biao had outstanding spirits and the talent to govern the country. Therefore, he ordered Shangshuling Yao Xian to order Dun (person's name, specific reference unclear) to have Dao Heng and Dao Biao stop practicing and help revitalize the royal cause. He also issued an edict saying: 'Your pure integrity is truly commendable. But if you govern the world, there is an urgent need for talent. Order Shangshuling Yao Xian to strip you of your Dharma robes and help me sponsor the current era. If you have the taste of the Dao in your heart, why stick to black and white (referring to monastic and secular)? I hope you will understand this meaning and not refuse on the pretext of adhering to integrity.' Heng Biao and others replied: 'Qin (referring to Yao Qin) issued an edict on the twenty-eighth day of a certain month to strip Heng Biao and others of their Dharma robes. Accepting the order, we are saddened and distressed, and the five emotions (joy, anger, sorrow, happiness, desire) are difficult to control. Heng and others are foolish and shallow in talent and have not been deeply influenced by the Dharma. Under the monastic robes, we vow to practice for life. And we study the Dharma and are not familiar with worldly affairs. I am afraid that we will waste extraordinary careers in vain, and ultimately there will be no special merit. In the past, Emperor Guangwu was still able to indulge Yan Ling's (i.e., Yan Guang's) ambitions, and Emperor Wen of Wei tolerated Guan Ning's integrity, diminishing the supreme noble heart and fulfilling the small aspirations of ordinary people. Moreover, Your Majesty governs all things with morality and promotes the Three Jewels. I hope you can understand the feelings of us and have compassion on us reasonable people.' He also wrote to Shi[(豐*力)/石] (referring to Kumarajiva) and the two Dharma Masters, saying: 'It has been several weeks since we parted, and I often think of you. Is the weather gradually getting warmer and your body well? The Xiaolu (referring to Helian Bobo) is on a distant expedition, and there are no further arrangements. I really feel upset. Recently, there are many things to do, and talent is needed to manage them. Recently, Heng Biao and the two were ordered.'
令釋羅漢之服。尋大士之縱。然道無不在。愿法師等。助以喻之。什[(豐*力)/石]等答曰。蓋聞太上以道養民。而物自是。其須有德而治天下。是以古之明主。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。今恒標等。德非圓達。分在守節。少習玄化。伏膺佛道。至於敷折妙典。研究幽微。足以啟悟童稚。助化功德。愿陛下。放既往之恩。縱其後志也。闔境救之。殆而得免。恒乃嘆曰。古人有言。益我貨者損我神。生我名者殺我身。於是竄影巖壑。晉義熙十三年卒。春秋七十二。恒藍田人。九歲戲于路。張忠見之曰。此兒在俗。必有輔政之功。處道光顯佛法(僧傳及北史)。
秦姚興既托意佛乘。公卿以下莫不欽附。沙門自遠而至者。五千餘人。起浮屠于永貴里。立般若臺于宮中。禪講者。常有千數。州郡事佛者。十室而九矣(三主至弘共三十三年)。
晉孝武帝。精心奉法。志念冥符。師子國王。欽其懷道。遣沙門曇摩最。送玉像高四尺二寸。以表丹情。
寧康中。檀溪寺建浮圖鑄銅像。像起自行。燭天傾□□□□□□□山谷(感通錄)。
大元十四年。帝崇尚浮圖。窮奪極費。所親䁥者。皆
【現代漢語翻譯】 現代漢語譯本 請允許釋慧恒（Shi Huiheng）等人脫下羅漢的僧服，讓他們追隨隱士的生活。然而，真理無處不在，希望各位法師能夠用比喻來說明這個道理。鳩摩羅什（Kumarajiva）等人回答說：『我們聽說，最上等的統治者用『道』來養育百姓，萬物自然和諧。如果一定要用德行來治理天下，那是因為古代的賢明君主，深知違揹人性的難以駕馭，領悟到順應事物自身規律的多樣原因。所以堯帝讓許由隱居在箕山，魏文侯讓段干木隱居在魏國。漢高祖放任商山四皓隱居在終南山，疏廣辭謝漢宣帝用蒲輪接送他回漢岳。這都是因為順應賢士的本性，才是得到賢士的辦法。現在慧恒等人，德行並非圓滿通達，只能在堅守節操上有所作為。他們從小學習玄妙的教化，信奉佛道。至於闡述精妙的佛經，研究深奧的道理，足以啓發矇昧的兒童，幫助教化事業。希望陛下能夠寬恕他們過去的恩情，讓他們實現日後的志向。』全城的人都為他們求情，幾乎才得以倖免。慧恒於是感嘆道：『古人有話說，增加我的財富會損害我的精神，使我成名會扼殺我的生命。』於是他隱居在山谷中。晉義熙十三年去世，享年七十二歲。慧恒是藍田人，九歲時在路上玩耍，張忠見到他說：『這個孩子如果在俗世，必定有輔佐朝政的功勞。』（慧恒）在道業上光大了佛法（見《僧傳》及《北史》）。 秦王姚興既然寄託心意于佛法，公卿以下沒有不欽佩依附的。從遠方來的沙門有五千多人。在永貴里建造佛塔，在宮中建立般若臺。禪修講經的人，常常有數千人。州郡信奉佛教的人家，十戶中就有九戶了（從三秦主到弘始共三十三年）。 晉孝武帝，專心致志地信奉佛法，心念與佛理暗合。師子國國王，欽佩他懷有道心，派遣沙門曇摩最，送來玉佛像高四尺二寸，以此表達真誠的情意。 寧康年間，檀溪寺建造佛塔，鑄造銅像。佛像自己站立起來行走，燭光照亮天空，傾倒……山谷（見《感通錄》）。 大元十四年，皇帝崇尚佛教，極盡搜刮浪費，所親近信任的人，都……
【English Translation】 English version Allow Shi Huiheng (a monk's name) and others to take off the robes of Arhats and follow the lives of hermits. However, the truth is everywhere, and I hope that all Dharma masters can use metaphors to explain this principle. Kumarajiva (a famous translator of Buddhist scriptures) and others replied: 'We have heard that the supreme ruler nourishes the people with the 'Tao', and all things are naturally harmonious. If one must use virtue to govern the world, it is because the wise monarchs of ancient times knew the difficulty of controlling against human nature and understood the diverse reasons for conforming to the laws of things themselves. Therefore, Emperor Yao allowed Xu You to live in seclusion on Mount Ji, and Marquis Wen of Wei allowed Duan Ganmu to live in seclusion in the State of Wei. Emperor Gaozu of Han allowed the Four Whiteheads of Mount Shang to live in seclusion in Zhongnan Mountain, and Shu Guang declined Emperor Xuan of Han's offer to use a carriage with a canopy to escort him back to Hanyue. This is because conforming to the nature of virtuous people is the way to obtain virtuous people. Now, Huiheng and others, their virtue is not perfect and comprehensive, and they can only make achievements in adhering to integrity. They have studied profound teachings since childhood and believe in Buddhism. As for expounding the wonderful scriptures and studying profound principles, it is enough to enlighten ignorant children and help the cause of teaching. I hope that Your Majesty can forgive their past kindness and allow them to realize their future ambitions.' The people of the whole city pleaded for them, and they were almost spared. Huiheng then sighed: 'The ancients said, increasing my wealth will harm my spirit, and making me famous will kill my life.' So he lived in seclusion in the mountains. He died in the thirteenth year of Yixi in the Jin Dynasty, at the age of seventy-two. Huiheng was from Lantian. When he was nine years old, he was playing on the road, and Zhang Zhong saw him and said: 'This child, if he is in the secular world, will surely have the merit of assisting the government.' (Huiheng) glorified Buddhism in his career (see 'Biographies of Eminent Monks' and 'History of the North'). Since King Yao Xing of Qin entrusted his mind to Buddhism, all the dukes and ministers admired and attached themselves to it. There were more than 5,000 monks who came from afar. Pagodas were built in Yonggui Lane, and a Prajna platform was built in the palace. There were often thousands of people practicing meditation and lecturing on scriptures. Nine out of ten households in the states and counties believed in Buddhism (from the Three Qin Rulers to Hongshi, a total of thirty-three years). Emperor Xiaowu of Jin devoted himself to Buddhism with all his heart, and his thoughts secretly coincided with Buddhist principles. The King of the Lion Kingdom admired his devotion to the Tao and sent the monk Tamma, who brought a jade Buddha statue four feet two inches high, to express his sincere feelings. During the Ningkang period, Tanxi Temple built a pagoda and cast a bronze statue. The statue stood up and walked by itself, the candlelight illuminated the sky, and collapsed... valleys (see 'Records of Spiritual Responses'). In the fourteenth year of Dayuan, the emperor admired Buddhism, and exhausted all means of plundering and wasting. Those who were close to him and trusted were all...
姏姆(上甘下茂)僧尼左右近習。爭權弄柄。交通請託。賄賂公行。官賞濫雜。刑獄謬亂。尚書令陸納。望宮闕嘆曰。好家居纖。兒欲撞壤之耶○左衛領營將軍許榮上疏曰。臣聞。佛者遠方玄虛之神。以五戒為教。絕酒不淫。而今奉者。我慢阿尼。酒色是耽。又曰。僧尼成群。依傍法服。五戒粗法尚不能遵。況精妙乎。而凡流之徒。競爭敬事之。又侵漁百姓。取財為惠。亦未合佈施之道也。疏奏不省(晉書及通鑑)。
釋慧遠賈氏。雁門樓煩人。十三隨舅令狐氏。遊學許洛。博綜六經。尤善莊老。二十一。聞沙門道安。立寺于太行恒山。往見盡敬。以為真我師也。安講般若。聽而開悟。乃嘆曰。儒道九流。皆糠秕耳。便與弟慧持。收簪落髮。受業入道。常欲總攝綱維。以大法為己任。安公常嘆曰。使法流東國。其在遠乎。后師南遊。偽秦建元九年。秦將苻堅。平寇斥襄陽。安為朱序所拘。遠與弟子數十人。南逗欲往羅浮。屆潯陽。見廬山青秀。足以息心。遂結茆居焉。而去水尚遠。遠乃以錫扣地曰。此中可棲。使朽壤抽泉。言畢清流涌出。后成溪矣。潯陽亢旱。遠詣池側。誦龍王經。忽有巨蛇升空。須臾大雨。合境皆悅。因號為龍寺。時慧永居西林。與遠同門。遠同止。徒屬既多。刺史桓伊。于山東創立精舍。
【現代漢語翻譯】 現代漢語譯本：姏姆（指女官或女侍）和僧尼身邊的親近之人，爭奪權力，玩弄權柄，互相勾結請託，賄賂行為公開盛行，官職賞賜濫用，刑罰獄訟錯誤混亂。尚書令陸納望著宮闕感嘆說：『好好的家園，這些小子們想要把它毀掉嗎？』左衛領營將軍許榮上疏說：『我聽說，佛是遠方玄妙的神靈，以五戒為教義，斷絕飲酒和邪淫。但現在供奉佛的人，傲慢自大，沉迷於酒色。』又說：『僧尼成群結隊，依靠袈裟，五戒這樣粗淺的戒律尚且不能遵守，更何況是精深微妙的佛法呢？然而那些平庸之輩，卻爭相敬奉他們，還侵吞百姓的財產，拿來作為佈施的恩惠，這也並不符合佈施的真正含義啊。』他的奏疏沒有被採納（出自《晉書》和《資治通鑑》）。 釋慧遠，俗姓賈，是雁門樓煩人。十三歲時跟隨舅舅令狐氏，到許都和洛陽遊學，廣泛研習儒家六經，尤其擅長莊子和老子的學說。二十一歲時，聽說沙門道安在太行山的恒山建立寺廟，前去拜見，非常尊敬他，認為道安才是自己真正的老師。道安講解《般若經》，慧遠聽后開悟，於是感嘆說：『儒家、道家以及其他各家學說，都不過是些粗糠秕穀罷了。』便與弟弟慧持一起，剃去頭髮，接受佛法，立志要總領佛法的綱維，以弘揚大法為己任。道安常常感嘆說：『使佛法流傳到東方，恐怕要靠慧遠了吧。』後來道安南遊，在偽秦建元九年，秦將苻堅平定寇賊，攻佔襄陽，道安被朱序拘留。慧遠與幾十個弟子，向南逃難，想要前往羅浮山，到達潯陽時，看到廬山青翠秀麗，足以讓人安心修行，於是就在那裡結草為廬居住下來。但住處離水源還很遠，慧遠就用錫杖敲擊地面說：『這裡可以居住，讓這片朽土涌出泉水。』說完，清澈的泉水就涌了出來，後來形成了一條溪流。潯陽發生旱災，慧遠到池塘邊，誦讀《龍王經》，忽然有一條巨大的蛇升上天空，不久就下起了大雨，整個地區的人都非常高興，因此把這座寺廟叫做龍寺。當時慧永住在西林寺，與慧遠是同門師兄弟，慧遠與他一同居住。因為徒弟越來越多，刺史桓伊在山東創立了精舍。
【English Translation】 English version: The female officials (Mam) and close attendants around the monks and nuns vied for power and manipulated authority, engaged in collusion and bribery, and corruption was rampant. Official rewards were given out indiscriminately, and criminal justice was chaotic. Lu Na, the Shangshu Ling (Minister of the Secretariat), sighed as he looked at the palace, saying, 'Such a good home, do these children want to destroy it?' Xu Rong, the Left Guard General, submitted a memorial, saying, 'I have heard that Buddha is a distant and mysterious deity, whose teachings are based on the Five Precepts, abstaining from alcohol and sexual misconduct. But those who now worship Buddha are arrogant and self-important, indulging in alcohol and lust.' He also said, 'Monks and nuns form groups, relying on their monastic robes. They cannot even follow the basic Five Precepts, let alone the profound and subtle Dharma. Yet ordinary people compete to revere them, and they also encroach upon the people's wealth, taking it as a favor for almsgiving, which is not in accordance with the true meaning of giving.' His memorial was not heeded (from the Book of Jin and Zizhi Tongjian). Shi Huiyuan (Master Huiyuan), whose lay surname was Jia, was a native of Loufan in Yanmen. At the age of thirteen, he followed his uncle, Linghu, to study in Xu and Luo (Xuchang and Luoyang), extensively studying the Six Classics of Confucianism, and was particularly skilled in the teachings of Zhuangzi and Laozi. At the age of twenty-one, he heard that the Shramana (Buddhist monk) Dao'an (Master Dao'an) had established a temple on Mount Heng in Taihang, and went to pay his respects, regarding him as his true teacher. Dao'an lectured on the Prajna Sutra (Perfection of Wisdom Sutra), and Huiyuan became enlightened upon hearing it. He then exclaimed, 'The Confucian, Taoist, and other schools of thought are all just chaff and dross.' He and his younger brother, Huichi, shaved their heads, received the Dharma, and vowed to take on the responsibility of upholding the Dharma and promoting the Great Dharma. Dao'an often sighed, saying, 'The transmission of the Dharma to the East will probably depend on Huiyuan.' Later, Dao'an traveled south. In the ninth year of Jianyuan during the pseudo-Qin dynasty, the Qin general Fu Jian pacified the bandits and captured Xiangyang, and Dao'an was detained by Zhu Xu. Huiyuan and dozens of disciples fled south, intending to go to Mount Luofu. When they reached Xunyang, they saw that Mount Lu was green and beautiful, enough to calm the mind, so they built thatched huts and settled there. However, the dwelling was far from the water source, so Huiyuan struck the ground with his tin staff and said, 'This place is suitable for living, let the decayed earth bring forth springs.' As soon as he finished speaking, clear springs gushed out, later forming a stream. Xunyang suffered a drought, and Huiyuan went to the side of the pond and recited the Dragon King Sutra. Suddenly, a giant snake rose into the sky, and soon after, there was heavy rain. The people of the entire region were delighted, so they named the temple Long Temple (Dragon Temple). At that time, Huiyong lived in the West Forest Temple (Xilin Temple), and was a fellow disciple of Huiyuan. Huiyuan lived with him. As the number of disciples increased, the governor Huan Yi established a hermitage in Shandong.
經論之際。信宿風雷夜作。黎明則有良材羅積。桓伊睹其事。駭其神異。奏立寺。以東林為額。晉大元十一年寺成。洞盡山美。別置禪林。清泉森樹。凡瞻禮者。皆神清而氣肅焉。殷仲堪謁遠。共臨北澗。誦易體。移景不倦。嘆曰。識信深明。實難為度。司徒王謚書曰。年始四十而衰同耳順。師答云。古人不愛尺璧。而重寸陰。檀越既履順而游性。乘佛理以御心。因此而推。復何羨于遐齡。抑想斯理。久已得之。盧循初據江州。入山訪遠。遠少與循父嘏。同爲書生。因朝夕音介。僧有諫曰。循為國寇。與之交厚。得不疑乎。遠曰。我佛法中。情無取捨。豈不為識者所察。此不足懼。及宋武追討盧循。設帳桑尾。左右曰。遠公素王廬山。與循交厚。宋武曰。遠公世表之人。必無彼此。乃遣使赍書致敬。並遺錢米。於是遠近。服其明見○桓玄征殷仲堪。軍經廬山。要遠出虎溪。遠稱疾。玄自入山。左右謂玄曰。普仲堪禮遠。愿將軍勿敬之。答云何有此理。仲堪本死人耳。及見遠。不覺致敬。玄問遠。不敢毀傷。何以剪削。遠云。立身行道。玄稱善。玄后以震生之威。致書勸令登仕。遠辭堅志。逾丹石。玄欲沙汰僧尼。教僚屬曰。沙門有能伸述經誥。暢說義理。或禁行修整。足以宜寄大化。其有違此者。悉皆罷遣。唯廬山道
【現代漢語翻譯】 現代漢語譯本： 經論研討之際，當晚風雷大作。黎明時分，便有上好的木材堆積如山。桓伊（人名）目睹此事，驚駭于其中的神異。於是上奏朝廷建立寺廟，並以『東林』作為寺名。晉朝大元十一年，寺廟建成，山中美景盡收眼底。寺廟還特別設定了禪林，那裡清泉流淌，樹木茂盛。凡是前來瞻仰禮拜的人，都感到精神清爽，氣息莊重。殷仲堪（人名）拜訪慧遠（人名），一同來到北澗。他們誦讀《易經》，直到太陽西斜也不覺得疲倦。殷仲堪感嘆道：『慧遠的見識深刻明瞭，實在難以估量。』司徒王謐（人名）寫信說：『我年紀才四十歲，但衰老得像八十歲的老人一樣。』慧遠回覆說：『古人不愛惜珍貴的玉璧，而重視寶貴的光陰。您既然已經享受了天命之順，又放縱自己的性情，憑藉佛理來駕馭內心，由此推斷，又何必羨慕長壽呢？我想這個道理，您早就明白了。』盧循（人名）最初佔據江州時，入山拜訪慧遠。慧遠年輕時曾與盧循的父親盧嘏（人名）一同讀書，因此早晚都有書信往來。有僧人勸諫說：『盧循是國家的叛賊，與他交往密切，難道不怕被懷疑嗎？』慧遠說：『我佛法中，情感沒有取捨，難道不被有見識的人所察覺嗎？這不足為懼。』等到宋武帝（人名）追討盧循時，在桑尾設定營帳。左右的人說：『慧遠在廬山享有盛名，與盧循交往密切。』宋武帝說：『慧遠是超脫世俗的人，一定不會有親疏之分。』於是派遣使者攜帶書信向慧遠致敬，並贈送錢米。因此，遠近的人都佩服他的明智見解。桓玄（人名）征討殷仲堪，軍隊經過廬山時，要求慧遠到虎溪相見。慧遠稱病不出。桓玄親自入山。左右的人對桓玄說：『殷仲堪對慧遠非常尊敬，希望將軍不要對他不敬。』桓玄回答說：『哪有這樣的道理？殷仲堪本來就是個將死之人。』等到見到慧遠時，不由自主地向他致敬。桓玄問慧遠：『不敢毀傷身體，應該如何修行？』慧遠說：『立身行道。』桓玄稱讚說好。桓玄後來以威震天下的氣勢，寫信勸說慧遠出仕。慧遠堅決辭謝，意志比金石還要堅定。桓玄想要整頓僧尼，告誡下屬說：『沙門中有能夠闡述經書誥命，暢談義理，或者行為端正，足以弘揚佛法的，就讓他們繼續修行。那些違背這些要求的，全部罷免遣送。只有廬山的道 English version: During the study of scriptures and treatises, a night of wind and thunder arose. At dawn, excellent timber was piled up like mountains. Huan Yi (personal name) witnessed this event and was astonished by its divine strangeness. He then petitioned the court to establish a temple, naming it 'Donglin' (East Forest). In the eleventh year of the Jin Dynasty's Taiyuan era, the temple was completed, encompassing all the beautiful scenery of the mountain. A Chan (Zen) forest was specially established, with clear springs flowing and lush trees. All who came to pay homage felt refreshed in spirit and solemn in demeanor. Yin Zhongkan (personal name) visited Huiyuan (personal name) and together they went to the North Stream. They recited the 'Book of Changes' and did not tire even as the sun set. Yin Zhongkan exclaimed, 'Huiyuan's knowledge is profound and clear, truly difficult to fathom.' Situ Wang Mi (personal name) wrote a letter saying, 'I am only forty years old, but I am as frail as an eighty-year-old.' Huiyuan replied, 'The ancients did not cherish precious jade discs but valued precious time. Since you have already enjoyed the smoothness of fate and indulged your nature, using Buddhist principles to govern your heart, then why envy longevity? I think you have long understood this principle.' When Lu Xun (personal name) first occupied Jiangzhou, he visited Huiyuan in the mountains. Huiyuan had studied with Lu Xun's father, Lu Gu (personal name), in his youth, so they corresponded frequently. A monk advised, 'Lu Xun is a traitor to the country. Is it not suspicious to associate with him closely?' Huiyuan said, 'In my Buddhist teachings, there is no acceptance or rejection of emotions. Will this not be noticed by discerning people? There is nothing to fear.' When Emperor Wu of Song (personal name) pursued Lu Xun, he set up camp at Sangwei. Those around him said, 'Huiyuan enjoys a great reputation on Mount Lu and associates closely with Lu Xun.' Emperor Wu of Song said, 'Huiyuan is a person beyond worldly affairs and will certainly not be biased.' He then sent an envoy with a letter to pay his respects to Huiyuan and presented him with money and rice. Therefore, people near and far admired his wise judgment. When Huan Xuan (personal name) campaigned against Yin Zhongkan, his army passed by Mount Lu and demanded that Huiyuan meet him at Tiger Creek. Huiyuan claimed illness and did not go. Huan Xuan entered the mountain himself. Those around Huan Xuan said, 'Yin Zhongkan greatly respects Huiyuan. I hope the general will not disrespect him.' Huan Xuan replied, 'How can that be? Yin Zhongkan is already a dying man.' When he saw Huiyuan, he could not help but pay his respects. Huan Xuan asked Huiyuan, 'Not daring to harm the body, how should one cultivate?' Huiyuan said, 'Establish yourself and practice the Way.' Huan Xuan praised him, saying it was good. Later, Huan Xuan, with his earth-shattering power, wrote a letter urging Huiyuan to serve in the government. Huiyuan firmly declined, his will stronger than metal and stone. Huan Xuan wanted to rectify the monks and nuns, instructing his subordinates, 'Those among the monks who can expound on scriptures and edicts, eloquently discuss principles, or whose conduct is upright and sufficient to promote Buddhism, should be allowed to continue their practice. Those who violate these requirements should all be dismissed and sent away. Only the Dao of Mount Lu
【English Translation】 During the discussions of scriptures and treatises, a night of wind and thunder arose. At dawn, excellent timber was piled up like mountains. Huan Yi (personal name) witnessed this event and was astonished by its divine strangeness. He then petitioned the court to establish a temple, naming it 'Donglin' (East Forest). In the eleventh year of the Jin Dynasty's Taiyuan era, the temple was completed, encompassing all the beautiful scenery of the mountain. A Chan (Zen) forest was specially established, with clear springs flowing and lush trees. All who came to pay homage felt refreshed in spirit and solemn in demeanor. Yin Zhongkan (personal name) visited Huiyuan (personal name) and together they went to the North Stream. They recited the 'Book of Changes' and did not tire even as the sun set. Yin Zhongkan exclaimed, 'Huiyuan's knowledge is profound and clear, truly difficult to fathom.' Situ Wang Mi (personal name) wrote a letter saying, 'I am only forty years old, but I am as frail as an eighty-year-old.' Huiyuan replied, 'The ancients did not cherish precious jade discs but valued precious time. Since you have already enjoyed the smoothness of fate and indulged your nature, using Buddhist principles to govern your heart, then why envy longevity? I think you have long understood this principle.' When Lu Xun (personal name) first occupied Jiangzhou, he visited Huiyuan in the mountains. Huiyuan had studied with Lu Xun's father, Lu Gu (personal name), in his youth, so they corresponded frequently. A monk advised, 'Lu Xun is a traitor to the country. Is it not suspicious to associate with him closely?' Huiyuan said, 'In my Buddhist teachings, there is no acceptance or rejection of emotions. Will this not be noticed by discerning people? There is nothing to fear.' When Emperor Wu of Song (personal name) pursued Lu Xun, he set up camp at Sangwei. Those around him said, 'Huiyuan enjoys a great reputation on Mount Lu and associates closely with Lu Xun.' Emperor Wu of Song said, 'Huiyuan is a person beyond worldly affairs and will certainly not be biased.' He then sent an envoy with a letter to pay his respects to Huiyuan and presented him with money and rice. Therefore, people near and far admired his wise judgment. When Huan Xuan (personal name) campaigned against Yin Zhongkan, his army passed by Mount Lu and demanded that Huiyuan meet him at Tiger Creek. Huiyuan claimed illness and did not go. Huan Xuan entered the mountain himself. Those around Huan Xuan said, 'Yin Zhongkan greatly respects Huiyuan. I hope the general will not disrespect him.' Huan Xuan replied, 'How can that be? Yin Zhongkan is already a dying man.' When he saw Huiyuan, he could not help but pay his respects. Huan Xuan asked Huiyuan, 'Not daring to harm the body, how should one cultivate?' Huiyuan said, 'Establish yourself and practice the Way.' Huan Xuan praised him, saying it was good. Later, Huan Xuan, with his earth-shattering power, wrote a letter urging Huiyuan to serve in the government. Huiyuan firmly declined, his will stronger than metal and stone. Huan Xuan wanted to rectify the monks and nuns, instructing his subordinates, 'Those among the monks who can expound on scriptures and edicts, eloquently discuss principles, or whose conduct is upright and sufficient to promote Buddhism, should be allowed to continue their practice. Those who violate these requirements should all be dismissed and sent away. Only the Dao of Mount Lu
德所居。不在𢯱搜簡之例。遠與玄書云。佛教陵遲。穢雜日久。每一尋至理。慨憤盈懷。常恐運出非意。淪湑將及。竊見清澄諸道人教。實應本心。夫涇以謂分。則清濁殊勢。枉以直止。則不仁自遠。此命既行。必二理斯得。然後令飾偽者絕假通之路。懷真者無負俗之嫌。道世交興。三寶復隆矣。因廣玄條制。玄從之(僧傳及北史)。
昔成帝幼沖。庾冰輔政。令沙門致敬。何充奏不應敬。下禮官。承冰旨為駁同異。竟莫能定。及玄鎮姑熟。欲令盡敬。與遠書曰。沙門不敬王者。況是所情未了。于理又是所未喻。一代大事。不可令其體不𠃔近八座書。今以呈君。君可述所不敬意也。此便當行之事。一二令詳盡想。必有以釋其所疑耳。遠答書曰。夫沙門者何耶。謂能發朦俗之幽昏。啟化表之玄路。方將以兼忘之道。與天下同往。使希高者挹其遺風。嗽流者味其餘津。若然雖大業就。觀其超步之跡。所悟固已弘矣。又袈裟非朝宗之服。缽盂非廊廟之器。沙門塵外之人。不應致敬王者。玄雖茍執先志。恥即外從。而睹遠辭旨。趑趄未決。及玄篡位。即下書曰。佛法宏大。所不能測。推奉主之情。故興其敬。今事既在己。宜體謙光。諸沙門勿復致禮也。遠乃著沙門不敬王者論五篇。一曰在家奉法。二曰出家。三曰求宗不
【現代漢語翻譯】 現代漢語譯本： 德行所居之處，不在於煩瑣搜尋簡牘的條例之中。我曾與玄書信往來，談及佛教衰落，污穢雜亂由來已久。每每尋覓至理，總是感慨憤懣充滿胸懷。常常擔心命運超出預料，沉淪困頓即將到來。私下看到清澄諸位道人的教誨，實在與我的本心相應。涇水因為有界限而區分，清濁之勢便截然不同；用正直來停止邪枉，那麼不仁自然遠離。這個命令如果能夠施行，必定能使兩種道理都得到彰顯。然後使那些用虛假裝飾的人斷絕弄虛作假之路，使那些懷抱真誠的人不再有違背世俗的嫌疑。道與世俗共同興盛，佛法僧三寶再次興隆。因此我廣泛制定玄妙的條文制度，玄也贊同我的做法（出自《僧傳》和《北史》）。 從前成帝年幼，庾冰輔佐朝政，下令沙門（Śrāmaṇa，佛教出家修行者）向皇帝致敬。何充上奏認為不應該致敬，朝廷下達給禮官，禮官秉承庾冰的旨意駁斥何充的異議，最終也沒能確定。等到桓玄鎮守姑孰，想要讓沙門都向皇帝致敬，於是給慧遠（Huìyuǎn）寫信說：『沙門不敬王者，況且這是他們的情感還沒有了悟，從道理上說也是他們所不明白的。這是一代大事，不可以讓他們表現得不恭敬。我寫了一封信給八座，現在呈給您。您可以陳述沙門不敬王者的理由。這件事應該儘快施行，希望您詳細考慮，必定能消除他們的疑惑。』慧遠回信說：『沙門是什麼呢？他們是能夠開啓蒙昧世俗的幽暗，開闢教化表率的玄妙道路的人。他們將用兼忘的道理，與天下人一同前往。使那些追求高尚的人仰慕他們的遺風，使那些洗滌塵垢的人品味他們的剩餘甘露。如果這樣，即使建立了偉大的事業，觀察他們超越世俗的足跡，他們所領悟的道理已經非常弘大了。』而且袈裟（Kasaya，佛教僧侶所穿的法衣）不是朝拜的服裝，缽盂（Bátu，僧侶所用的食器）不是朝廷祭祀的器物。沙門是塵世之外的人，不應該向王者致敬。桓玄雖然勉強堅持先前的想法，但又恥于完全聽從外人的意見，看到慧遠的言辭旨意，猶豫不決。等到桓玄篡位，就下令說：『佛法宏大，不是我所能測度的。推崇奉事君主的情感，所以提倡對君主敬禮。現在事情既然由我做主，應該體現謙虛的光明。各位沙門不必再行敬禮了。』於是慧遠撰寫了《沙門不敬王者論》五篇，一篇名為《在家奉法》，一篇名為《出家》，一篇名為《求宗不順化》。
【English Translation】 English version: The place where virtue resides is not in the tedious search of records and regulations. I once corresponded with Xuan, discussing the decline of Buddhism, with its long-standing impurities and chaos. Whenever I sought the ultimate truth, I was filled with sorrow and indignation. I often worried that fate would exceed expectations, and that sinking into hardship was imminent. I have privately seen the teachings of the venerable Daoists of Qingcheng, which truly correspond to my original intention. Just as the Jing River is divided by its boundaries, the states of clarity and turbidity are distinctly different; if one stops wickedness with righteousness, then unkindness will naturally be far away. If this command can be implemented, it will surely allow both principles to be manifested. Then, those who adorn themselves with falsehood will be cut off from the path of deception, and those who embrace sincerity will no longer have the suspicion of violating worldly customs. The Way and the world will prosper together, and the Three Jewels (Triratna) of Buddhism will flourish again. Therefore, I have extensively formulated profound regulations and systems, and Xuan also agrees with my approach (from the Biographies of Monks and the History of the Northern Dynasties). In the past, when Emperor Cheng was young, Yu Bing assisted in the government, ordering Śrāmaṇas (Buddhist renunciates) to pay respect to the emperor. He Chong memorialized that they should not pay respect. The court issued an order to the officials of rites, who, following Yu Bing's intention, refuted He Chong's dissent, but ultimately could not reach a decision. When Huan Xuan was stationed in Gushu, he wanted all Śrāmaṇas to pay respect to the emperor, so he wrote a letter to Huìyuǎn (a prominent Buddhist monk) saying: 'Śrāmaṇas do not respect the ruler, and moreover, their emotions have not yet been understood, and in principle, they do not understand. This is a major event for the dynasty, and we cannot allow them to appear disrespectful. I have written a letter to the Eight Seats, and now I present it to you. You can state the reasons why Śrāmaṇas do not respect the ruler. This matter should be implemented as soon as possible, and I hope you will consider it in detail, and it will surely dispel their doubts.' Huìyuǎn replied: 'What are Śrāmaṇas? They are those who can illuminate the darkness of ignorant customs and open up the profound path of edification. They will use the principle of forgetting self to go together with all people in the world, so that those who seek nobility will admire their legacy, and those who cleanse themselves will taste their remaining nectar. If so, even if great achievements are established, observing their footsteps beyond the world, the principles they have realized are already very vast.' Moreover, the Kasaya (the robe worn by Buddhist monks) is not the clothing for court audiences, and the Bátu (a monk's alms bowl) is not a vessel for court sacrifices. Śrāmaṇas are people outside the world and should not pay respect to the ruler. Although Huan Xuan reluctantly insisted on his previous ideas, he was ashamed to completely follow the opinions of outsiders. Seeing Huìyuǎn's words and intentions, he hesitated. When Huan Xuan usurped the throne, he issued an order saying: 'The Buddha Dharma is vast and not something I can fathom. I promote the feeling of serving the ruler, so I advocate respect for the ruler. Now that the matter is in my hands, I should embody humility and radiance. All Śrāmaṇas need not pay respect anymore.' Thereupon, Huìyuǎn wrote five essays on 'A Śrāmaṇa Does Not Respect the Ruler,' one named 'Serving the Law at Home,' one named 'Renouncing the Household,' and one named 'Seeking the Principle Without Conforming to Transformation.'
順。四曰體極不兼應。五曰形盡神不滅。其序云。昔咸康中。庾將軍。疑諸沙門抗禮萬乘。至元興中。桓大尉亦同此議。於時朝士名賢。答者甚眾。雖言未悟時。並互有其美。徒咸盡所壞。而理蘊于情。遂令無上道服。毀於塵俗。亮致之心屈乎人事。悲夫。斯乃交喪之所由。千載之否運。深懼大法之將淪。感前事之所忘。故著五篇。究敘其意。豈淵壑之待晨露。蓋是伸其罔極。亦庶后之君子崇教或詳而覽焉(五篇文多不錄)。
桓玄西奔。晉安帝。自江陵旋于京師。輔國何無忌。勸遠候迎。遠稱疾。帝遣使勞問。遠修書曰。釋慧遠。陽月和暖。御膳順宜。貧道先嬰重疾。年衰益甚。猥蒙慈詔。曲垂光慰。感懼之深。實百千壞。幸遇慶會。而形不自運。此情此慨。良無以喻。詔答。陽中感懷。知所患未佳。甚情耿。去月發江陵。在道多諸惡。情遲兼常。本冀經遇相見。法師既養素山林。又所患未痊。邈無復因。增上嘆恨(本傳及晉史)。
秦王姚興。欽其德風。嘆其才思。致書信餉。令姚嵩獻以珠像。及龜茲國細縷雜變像。以伸[款-士+止]心○晉名賢一十八人。從師受道。師謂劉程之宗炳雷次宗等曰。諸君棄世遺榮。倘有心凈土之遊。當於無量壽佛。建齋立誓。同心發願。期生凈土。眾令劉遺民著文曰
【現代漢語翻譯】 現代漢語譯本： 順。四是體性至極，不能同時兼顧所有事物。五是形體消亡，精神不滅。序言中說：『過去咸康年間，庾將軍懷疑眾沙門不向皇帝行禮。到元興年間，桓大尉也持有同樣的看法。當時朝中的名士賢達，迴應的人很多。雖然他們的言論未能領悟真諦，但也各有其優點。只是都盡力破壞，而道理卻蘊藏在情感之中，於是導致無上的佛法，被塵俗所玷污。弘揚佛法的真心，屈服於人情世故。可悲啊！這就是交相殘害的原因，是千年不遇的厄運。』我深切擔憂大法將要淪喪，感嘆前事的遺忘，所以寫了這五篇文章，詳細敘述其中的意義。難道是像深淵等待早晨的露水嗎？這實在是表達我無盡的思緒。也希望後來的君子崇尚佛教，或許能詳細地閱讀這些文章（五篇文章內容較多，此處不收錄）。 桓玄向西逃竄。晉安帝從江陵返回京師。輔國將軍何無忌勸慧遠（釋慧遠）前去迎接，慧遠稱病。安帝派遣使者慰問。慧遠修書說：『釋慧遠，陽月天氣和暖，御膳合宜。貧道先前身患重病，年老更加嚴重，承蒙皇上慈悲的詔令，特別給予慰問，感激和惶恐之情，實在難以言表。』 『有幸遇到慶典盛會，但身體不能自己行動，這種心情和感慨，實在無法形容。』詔書回覆說：『陽月之中，心中感懷，知道您的病情尚未好轉，心中非常掛念。上個月從江陵出發，在路上遇到很多不順的事情，心情遲緩。本來希望能夠相見，但法師您既在山林中修養，又患病未癒，恐怕沒有機會了，更加嘆息和遺憾。』（出自《慧遠本傳》及《晉書》）。 秦王姚興，欽佩慧遠（釋慧遠）的德行和風範，讚歎他的才華和思緒，致書信贈送禮物，命令姚嵩獻上珠像，以及龜茲國精細的雜色織錦佛像，以表達誠摯的心意。晉朝名士十八人，跟隨慧遠（釋慧遠）學習佛法。慧遠對劉程之、宗炳、雷次宗等人說：『各位放棄世俗的榮華，如果真心向往凈土的遊歷，應當在無量壽佛（Amitabha）面前，建立齋戒，立下誓言，同心發願，期盼往生凈土。』眾人讓劉遺民撰寫誓文說：
【English Translation】 English version: 'Shun'. Fourth is that the essence of the body is ultimate and cannot attend to everything simultaneously. Fifth is that the physical form perishes, but the spirit does not. The preface states: 'In the past, during the Xiankang era, General Yu suspected that the monks did not bow to the emperor. During the Yuanxing era, Grand Commandant Huan held the same view. At that time, many famous scholars and virtuous individuals in the court responded. Although their words did not fully grasp the truth, they each had their merits. However, they all exerted themselves to destroy, while the truth was contained within emotions, leading to the defilement of the supreme Dharma by worldly customs. The sincere heart for promoting the Dharma was subjected to human affairs. Alas! This is the cause of mutual destruction, a misfortune that occurs once in a thousand years.' I deeply fear that the great Dharma will decline and lament the forgetting of past events. Therefore, I wrote these five chapters to explain their meaning in detail. Is it like a deep abyss waiting for the morning dew? This is truly expressing my boundless thoughts. I also hope that future gentlemen who admire Buddhism may examine these articles in detail (the five articles are extensive and not included here). Huan Xuan fled westward. Emperor An of Jin returned to the capital from Jiangling. General He Wuji, who assisted the state, advised Huiyuan (Shi Huiyuan) to greet him, but Huiyuan claimed illness. The Emperor sent an envoy to inquire after him. Huiyuan wrote a letter saying: 'Shi Huiyuan, the weather in the Yang month is warm, and the imperial meals are suitable. The poor monk was previously suffering from a serious illness, and old age has made it worse. I am deeply grateful and fearful for the gracious imperial decree and special consolation.' 'I am fortunate to encounter a celebration, but my body cannot move on its own. This feeling and sentiment are truly indescribable.' The imperial decree replied: 'In the Yang month, I am filled with emotions, knowing that your illness has not yet improved, and I am very concerned. I departed from Jiangling last month and encountered many unfavorable events on the way, and my mood was slow. I originally hoped to meet you, but since the Dharma Master is both cultivating in the mountains and suffering from an unhealed illness, I am afraid there will be no opportunity, and I sigh and regret it even more.' (From 'Biography of Huiyuan' and 'History of Jin'). King Yao Xing of Qin admired Huiyuan's (Shi Huiyuan) virtue and demeanor, and praised his talent and thoughts. He sent letters and gifts, ordering Yao Song to present a pearl statue and a fine variegated brocade statue from the Kingdom of Kucha to express his sincere intentions. Eighteen famous scholars of the Jin Dynasty followed Huiyuan (Shi Huiyuan) to study Buddhism. Huiyuan said to Liu Chengzhi, Zong Bing, Lei Cizong, and others: 'If you gentlemen abandon worldly glory and sincerely yearn for a journey to the Pure Land, you should establish a fast and make vows before Amitabha (Amituofo), and with one heart, aspire to be reborn in the Pure Land.' The group asked Liu Yimin to write a vow, saying:
。維歲在攝提。秋七月二十八日。法師慧遠。貞感幽奧。霜懷特發。乃延命同志。息心貞信之士。百有二十三人。集於廬山之陰。般若臺精舍。阿彌陀像前。率以香華。敬薦而誓焉。惟斯一會之眾○夫緣化之理既明。則三世之傳顯矣。遷感之數既符。則善惡之報必矣。推交臂之潛淪。悟無常之期切。審三報之相催。知險處之難㧞。此其同志諸人。所以夕惕霄勤。仰思悠濟者也。蓋神者可以感涉。而不可以跡求。必感之有物。則幽路咫尺。茍求之無主。則渺茫河津。今幸以不謀。而僉心西境。叩篇則信亮情天發。乃機象通於寢夢。欣歡百于子來。於是雲圖表暉。影牟神造。功由理詣。事非人運。茲實天啟其誠。冥運來萃者矣。可不克心重情疊思以凝其慮哉。然其景績參差。功德不一。雖晨祈之同。夕歸彼隔。即我師友之眷良可非矣。是以慨焉胥命。整襟法堂。等施一心。亭懷幽極。誓茲同人。俱游絕域。其有驚出絕倫。首登神界。則無獨善云嶠。忘兼全于幽谷。先進之與后升。勉思匯征之道。然復妙觀天儀。啟心貞照。識以悟新。形由化革。籍芙蓉于中流。蔭瓊柯以永言。飄云衣於八極。泛香風以窮年。體忘安而彌穆。以超樂以自怡。臨三塗而緬謝。傲天宮而長辭。詔眾靈以繼軌。指大息以為期。究斯也豈不弘哉○謝靈
運恃其才高。骯髒傲物。見師肅然心伏。求入社。師以心雜止之。今東西二池。乃謝公所鑿。紅白蓮花。以白蓮名社也○陶潛居柴桑。與廬山相近。謂許飲即來入社。師許之。入山。久之攢眉而去。師每送客。以虎溪為戒。一日淵明陸修靜入山。相送與語。不覺過溪。相[(廠@?)*頁]大笑。迨今人𦘕為廬山三笑圖云。遠有弟子慧要。解經律。尤長巧思。時群賢畢萃。山中無漏刻。乃于泉水中。立十二葉芙蓉因流波轉。以定十二時。晷影無差。故發願文。有籍芙蓉于中流雲○又作木鳶。飛數百步○師以晉義熙十二年八月六日。集眾付屬。告別長往。春秋八十三。道俗展七日。潯陽阮保。于山之西建塔。謝靈運為碑文。銘其遺德。南陽宗炳。仍立碑于寺門(高僧傳)。
師容儀端整。風鑒朗拔。性度弘偉。德行冰霜。宿儒英達。王公大人。莫不望風屈膝。仰其深致。卜居廬岳三十年。影不出山。跡不入俗。善屬文章。辭氣清雅。席上吐談。義精簡要。所著論序銘贊詩書。十卷五十餘篇。見重於世焉。
安帝元興十三年。赫連勃勃。據夏稱大夏。寇長安。掠二秦之地。行五刑之虛。言佛者已是人中之佛。堪受僧禮。乃𦘕佛像。被于背上。令沙門禮像。即為拜我。后為天雷震死。葬后復震出尸。題曰無道之
【現代漢語翻譯】 現代漢語譯本：他仗恃自己才華很高，傲慢無禮，目中無人。見到慧遠大師后，肅然起敬，內心折服，請求加入蓮社。慧遠大師因為他心懷雜念而拒絕了他。現在東西二池，是謝安開鑿的，種植紅白蓮花，因為以白蓮為名，所以叫做蓮社。陶淵明居住在柴桑，與廬山相近，（慧遠大師）告訴他如果願意來就讓他加入蓮社。慧遠大師答應了他。陶淵明進入廬山，過了很久，皺著眉頭離開了。慧遠大師每次送客，都以虎溪為界。有一天，陶淵明、陸修靜進入廬山，慧遠大師與他們相送交談，不知不覺走過了虎溪，三人相顧大笑。直到現在人們還畫作《廬山三笑圖》。慧遠大師有個弟子叫慧要，精通經律，尤其擅長工巧技藝。當時賢士聚集，山中沒有計時工具，於是他在泉水中，設立十二片芙蓉花葉，隨著水波轉動，來確定十二個時辰，（計時）與日影沒有差別。所以發願文中有『籍芙蓉于中流』的說法。他又製作木鳶，能飛數百步遠。慧遠大師在晉義熙十二年八月六日，召集眾人囑咐後事，告別長逝，享年八十三歲。道俗兩界為他舉行了七天的葬禮。潯陽人阮保，在廬山西面建造佛塔，謝靈運為他撰寫碑文，銘記他的遺德。南陽人宗炳，又在寺廟門前立碑（《高僧傳》）。 慧遠大師容貌端莊整潔，風度器宇軒昂，性格胸懷寬廣，德行高潔如冰霜。學識淵博的儒士和才華橫溢的英才，以及王公大臣，無不仰慕他的風采而折服，敬仰他深邃的思想。他在廬山隱居三十年，身影不曾離開廬山，足跡不曾進入世俗。他擅長寫作文章，文辭清麗典雅。席間談吐，義理精闢簡要。他所著的論、序、銘、贊、詩、書，共有十卷五十餘篇，被世人所重視。 安帝元興十三年，赫連勃勃（人名，十六國時期匈奴鐵弗部首領，夏國的建立者）佔據夏地，自稱大夏皇帝，侵擾長安，掠奪二秦之地，施行殘酷的刑罰。他說信奉佛教的人已經是人中之佛，可以接受僧人的禮拜。於是他畫佛像，背在背上，命令沙門禮拜佛像，實際上是拜他自己。後來被天雷震死，埋葬后又被雷震出屍體，上面題寫著『無道之（人）』。
【English Translation】 English version: He relied on his high talent, was arrogant and disdainful, and looked down on everyone. Upon seeing Master Huiyuan (慧遠大師, a prominent figure in Chinese Buddhism), he became respectful and inwardly convinced, requesting to join the White Lotus Society (蓮社, a Buddhist society founded by Huiyuan). Master Huiyuan refused him because his mind was impure. The East and West Ponds that exist today were dug by Xie An (謝安, a Jin Dynasty statesman), and planted with red and white lotuses. The society is named after the white lotus. Tao Yuanming (陶淵明, a famous Chinese poet) lived in Chaisang (柴桑, a place name), near Mount Lu (廬山, a mountain in Jiangxi province). (Huiyuan) told him that if he was willing to come, he would be allowed to join the society. Master Huiyuan agreed. Tao Yuanming entered Mount Lu, and after a long time, he left with a frown. Master Huiyuan always used Tiger Creek (虎溪, a creek near Donglin Temple on Mount Lu) as a boundary when seeing guests off. One day, Tao Yuanming and Lu Xiujing (陸修靜, a Taoist scholar) entered Mount Lu, and Master Huiyuan saw them off and talked with them. Unknowingly, they crossed Tiger Creek, and the three of them laughed together. To this day, people still paint the 'Three Laughs at Mount Lu' (廬山三笑圖, a famous painting depicting this event). Huiyuan had a disciple named Huiyao (慧要, a disciple of Huiyuan), who was proficient in sutras and vinaya, and especially skilled in craftsmanship. At that time, many virtuous people gathered, and there was no timekeeping device in the mountain. So, he set up twelve lotus leaves in the spring water, which rotated with the waves to determine the twelve hours. The timing was accurate and matched the shadow of the sun. Therefore, in the vow text, there is the saying 'relying on the lotus in the middle of the stream'. He also made a wooden kite that could fly hundreds of steps. Master Huiyuan, on the sixth day of the eighth month of the twelfth year of the Yixi era of the Jin Dynasty (晉義熙十二年, 416 AD), gathered the people to entrust his affairs, bid farewell and passed away, at the age of eighty-three. Both monks and laypeople held a seven-day funeral for him. Ruan Bao (阮保, a person's name) of Xunyang (潯陽, a place name) built a pagoda on the west side of Mount Lu, and Xie Lingyun (謝靈運, a famous poet and calligrapher) wrote an inscription for him, commemorating his virtuous deeds. Zong Bing (宗炳, a famous painter and musician) of Nanyang (南陽, a place name) also erected a stele in front of the temple gate (from 'Biographies of Eminent Monks' 《高僧傳》). Master Huiyuan's appearance was dignified and neat, his demeanor was bright and outstanding, his character was broad and great, and his virtue was as pure as ice and frost. Learned scholars, talented elites, princes, and great officials all admired his style and were convinced, admiring his profound thoughts. He lived in seclusion on Mount Lu for thirty years, his shadow never leaving the mountain, and his footprints never entering the secular world. He was good at writing articles, and his words were clear and elegant. His speech at the table was concise and to the point. His treatises, prefaces, inscriptions, eulogies, poems, and books, totaling ten volumes and more than fifty articles, were valued by the world. In the thirteenth year of the Yuanxing era of Emperor An (安帝元興十三年, 415 AD), Helian Bobo (赫連勃勃, a Xiongnu leader who founded the Xia dynasty during the Sixteen Kingdoms period) occupied the land of Xia, proclaimed himself Emperor of Great Xia (大夏), invaded Chang'an (長安, the capital city of several dynasties in Chinese history), plundered the land of the Two Qins (二秦之地, refers to the Guanzhong region), and implemented cruel punishments. He said that those who believed in Buddhism were already Buddhas among men and could receive the worship of monks. So, he painted a Buddha image and carried it on his back, ordering the monks to worship the Buddha image, which was actually worshiping himself. Later, he was struck to death by lightning, and after being buried, his corpse was struck out by lightning again, with the words 'Unprincipled (person)' written on it.
字。尋為北代所吞。可為天下笑焉○勃勃尊高己德。昧乎聖人之道。自言勃者佛也。吾為人中之佛。堪受僧禮。胡為陳聖像于座后。令沙門朝集致拜。凌懼之心。畏愛兼抱。乙丑之歲。天雷震死。葬后復震出尸。題曰無道之君。尋為北代所吞。可為天下笑。書雲天作孽猶可為。自作孽不可罰。誠有旨哉(北史)。
釋曇霍。步行如風。言人生死。貴賤甚驗。持一錫杖。令人跪曰。此是般若眼。奉之可得道。或藏其杖。乃大哭數聲。閉目須臾起而取之。神異莫側(景書)。
丙申 魏太祖皇始元年。下詔曰。佛法之興。其來遠矣。濟益之功。冥及在沒。神蹤遺法。信可依憑。敕有司。于京城送飾容範。修整寺舍。令信向之徒。有所依止○詔徴趙郡沙門法果。為僧統(魏書)。
釋道生。姓魏。鉅鹿人。值竺法汰。改依俗而受業。游長安。從什公譯經。晉恭思皇后褚氏。造青園寺。請主之。夏月雷震青園佛殿。龍升于天。光影西壁。因改號為龍光。時人嘆曰。龍既已去。生必行矣。俄而投跡廬山。初游吳之虎丘山。列石為徒。講涅槃經。至闡提品有佛性處曰。如我所說。義契佛心否。於是頑石為之點頭。旬日之中。學徒數百(先說阿闡提人。皆得成佛。眾未之信。后涅槃大本至京。果稱闡提悉有佛性。
【現代漢語翻譯】 現代漢語譯本： 赫連勃勃自尊自大，不遵循聖人的教誨。他自稱『勃』就是佛，說自己是人中的佛，應該接受僧人的禮拜。他為什麼要在座位後面陳列聖像，讓僧人朝拜？（這是因為他）既害怕又敬愛（佛）。乙丑年，他被天雷震死，埋葬后又被雷震出屍體，上面寫著『無道之君』。最終被北代吞併，真是天下人的笑柄。《尚書》上說：『天作孽，猶可違；自作孽，不可逭。』這話真是有道理啊！（《北史》） 釋曇霍（一位僧人），步行如風，預言人生死貴賤非常靈驗。他拿著一根錫杖，讓人跪下說：『這是般若眼（智慧之眼），供奉它可以得道。』有時他會藏起錫杖，然後大哭幾聲，閉上眼睛一會兒，再起來取回錫杖。他的神異之處令人難以測度。（《景書》） 丙申年，魏太祖皇始元年，下詔說：『佛法的興起，由來已久，濟世益人的功德，暗中惠及生者和死者。佛的神蹟和遺留的教法，確實可以信賴和依靠。』命令有關部門在京城修飾佛像，修繕寺廟，讓信仰佛教的人有所依靠。（《魏書》） （太祖）下詔徵召趙郡的沙門（出家人）法果擔任僧統（管理僧侶的官職）。（《魏書》） 釋道生（一位僧人），姓魏，是鉅鹿人。他遇到竺法汰（一位僧人），於是改變依附世俗的觀念而接受佛法。他遊歷長安，跟隨鳩摩羅什（一位譯經大師）翻譯佛經。晉恭思皇后褚氏建造了青園寺，請道生主持。夏天，雷震青園寺的佛殿，一條龍升上天空，光影映在西邊的墻壁上，因此改名為龍光寺。當時的人感嘆說：『龍既然已經離去，道生也必定要離開了。』不久，他就隱居到廬山。他最初遊歷吳地的虎丘山，排列石頭作為聽眾，講解《涅槃經》。講到闡提品（斷善根的人）也有佛性時，他說：『像我所說的，符合佛的心意嗎？』於是頑石都為之點頭。十天之內，學徒就有數百人。（他先說阿闡提人，都可以成佛，眾人不相信。後來《涅槃經》大本傳到京城，果然說闡提都有佛性。）
【English Translation】 English version: Helian Bobo (a ruler) esteemed his own virtue and disregarded the teachings of the sages. He proclaimed, 'Bo is Buddha. I am the Buddha among men, worthy of receiving the reverence of monks. Why display sacred images behind my seat, compelling monks to prostrate and pay homage?' (This was because) he held both fear and love (towards the Buddha). In the year Yichou, he was struck dead by lightning. After burial, his corpse was struck again, revealing an inscription: 'A ruler without virtue.' Eventually, he was swallowed by the Northern Dai, becoming a laughingstock to the world. The Book of Documents states, 'Calamities sent by Heaven may be avoided, but calamities brought on by oneself cannot be escaped.' These words are indeed meaningful! (From the Book of Northern History) 釋曇霍 (Shi Tanhuo, a monk) walked as swiftly as the wind, and his predictions about people's lives, deaths, status, and fortune were remarkably accurate. He carried a staff made of tin and would ask people to kneel before it, saying, 'This is the Prajna Eye (eye of wisdom). By venerating it, you can attain enlightenment.' Sometimes he would hide the staff, then weep loudly for a while, close his eyes briefly, and then rise to retrieve it. His miraculous abilities were unfathomable. (From the Jing Shu) In the year Bingshen, the first year of the reign of Emperor Taizu of the Wei Dynasty, an edict was issued, stating, 'The rise of Buddhism has a long history. Its merit in benefiting the world secretly extends to both the living and the dead. The traces of the Buddha's miracles and the teachings he left behind are indeed worthy of trust and reliance.' The edict ordered the relevant departments to adorn the Buddha images in the capital and repair the temples, so that those who believe in Buddhism would have a place to rely on. (From the Book of Wei) (Emperor Taizu) issued an edict summoning the Shramana (monk) Faguo of Zhao Commandery to serve as Sanghatathera (head of the monastic order). (From the Book of Wei) 釋道生 (Shi Daosheng, a monk), whose surname was Wei, was a native of Julu. He encountered 竺法汰 (Zhu Fatai, a monk), and changed his adherence to secular views and accepted the Buddhist teachings. He traveled to Chang'an and followed 鳩摩羅什 (Kumarajiva, a translator of Buddhist scriptures) in translating Buddhist scriptures. Empress Chushi of the Jin Dynasty built Qingyuan Temple and invited Daosheng to preside over it. In the summer, lightning struck the Buddha hall of Qingyuan Temple, and a dragon ascended into the sky, its light and shadow reflected on the western wall, so the temple was renamed Longguang Temple. People at the time sighed and said, 'Since the dragon has departed, Daosheng must also leave.' Soon after, he went into seclusion on Mount Lu. He first traveled to Tiger Hill in Wu, arranging stones as his audience and lecturing on the Nirvana Sutra. When he spoke of the icchantikas (those who have severed their roots of goodness) also possessing Buddha-nature, he said, 'Is what I say in accordance with the Buddha's mind?' Thereupon, the stubborn stones nodded in agreement. Within ten days, he had hundreds of disciples. (He first said that icchantikas could all become Buddhas, which the people did not believe. Later, the complete Nirvana Sutra arrived in the capital, and it indeed stated that all icchantikas possess Buddha-nature.)
與前說符契矣)。宋太祖文帝。深加敬重。設會之日。帝親同眾御筵下食。眾疑日晚。帝曰始可中耳。生曰。白日麗天。天言始中。何得非中。取箸便食。一眾從之。莫不歎服。樞機得衷。宋元嘉十一年十一月。于廬山講席將畢。麈尾忽墜。端坐正容隱幾。如入禪定。道俗嗟駭焉(本傳)。
釋道融。汲郡林慮人。十二出家。五年聞什公在關。故往咨稟。什見之。謂姚興曰。昨融公。復是奇人聰明。釋于興引見嘆重。來入逍遙園。參正詳譯。什命融。講新法華。自聽。乃嘆曰。佛法之興。融其人也。我而師子國婆羅門。聰辨多學。為彼國外道之宗。聞什在關大行佛法。謂其徒曰。寧□使釋氏之風。獨傳震旦。而吾等正化。不洽東國。遂乘駝負書。來入長安。姚興見其口眼便僻。頗亦惑之。婆羅門乃啟興曰。至道無方。各遵其事。今請與秦僧捔其辨力。隨有優者。即傳其化。興即許焉。眾僧相視。莫敢當者。什謂融曰。此外道殊人。捔言必勝。使無上大道在吾徒而屈。良可悲矣。若使外道得志。則法輪摧軸。豈可然乎。如吾所睹。在君一人。融自[(廠@?)*頁]才力不減。而外道經書。未盡披讀。乃密令人寫外道所讀經目。一披即誦。后剋日輪義。興與公卿皆會。僧眾四遠畢集。融與婆羅門。擬相酬抗。鋒辨
【現代漢語翻譯】 現代漢語譯本： （與之前所說的符契相合）。宋太祖文帝對他非常敬重，設宴之日，文帝親自與眾人在御筵下一起用餐。眾人疑惑時間已晚，文帝說：『現在才剛到中午而已。』道生說：『白日高懸于天，天說現在是中午，怎麼能說不是中午呢？』拿起筷子就開始吃。眾人都跟隨他，無不歎服他能抓住事物的關鍵。宋元嘉十一年十一月，在廬山講經即將結束時，手中的麈尾忽然掉落，道生端正地坐著，靠著幾案，好像進入了禪定狀態，僧人和俗人都感到驚詫（出自本傳）。 釋道融，汲郡林慮人。十二歲出家。五年後聽說鳩摩羅什在關中，就前去請教。鳩摩羅什見到他，對姚興說：『這位道融，真是個奇才，非常聰明。』姚興引見並對他非常敬重，讓他進入逍遙園，參與校正和詳細翻譯。鳩摩羅什讓道融講解新譯的《法華經》，自己親自聽講，然後感嘆道：『佛法的興盛，就在道融這個人身上了。』當時有個師子國的婆羅門，聰明善辯，學識淵博，是他們國家外道的宗師。他聽說鳩摩羅什在關中大力弘揚佛法，就對他的徒弟們說：『難道要讓釋迦牟尼的教法，只在震旦傳播，而我們正統的教化，不能普及到東國嗎？』於是就騎著駱駝，馱著經書，來到長安。姚興見他口眼不正，有些疑惑。婆羅門就對姚興說：『至高的道理沒有固定的方式，各自遵循自己的方式。現在請允許我和秦地的僧人較量辯論的能力，誰勝出，就傳播誰的教化。』姚興就答應了。眾僧互相看著，沒有人敢應戰。鳩摩羅什對道融說：『這個外道很不一般，辯論一定能勝過我們，如果讓無上的大道在我們這裡受挫，實在可悲啊。如果讓外道得志，那麼法輪就會被摧毀，怎麼可以這樣呢？依我看來，只有你能勝任。』道融自認為才力不減，但是對外道的經書，還沒有全部讀過，於是就秘密地讓人抄寫外道所讀的經書目錄，他看了一遍就能背誦。後來確定日期進行辯論，姚興和公卿大臣都參加了，僧眾從四面八方趕來。道融和婆羅門，準備互相辯論，言辭鋒利。
【English Translation】 English version: (It is in accordance with the previous statement). Emperor Taizu Wen of the Song Dynasty deeply respected him. On the day of the feast, the Emperor himself dined with the assembly under the imperial banquet. The assembly suspected it was late, but the Emperor said, 'It is just noon.' Daosheng said, 'The white sun shines in the sky, and the sky says it is noon, how can it not be noon?' He picked up his chopsticks and began to eat. The assembly followed him, and all admired his ability to grasp the essence of things. In the eleventh year of Yuanjia of the Song Dynasty, in November, when the lecture at Mount Lu was about to end, the horsetail whisk in his hand suddenly fell. Daosheng sat upright, leaning on the table, as if entering a state of meditation. Monks and laypeople were amazed (from the original biography). 釋Dao Rong, a native of Linlu in Jiqun. He became a monk at the age of twelve. Five years later, he heard that Kumarajiva was in Guanzhong, so he went to consult him. Kumarajiva saw him and said to Yao Xing, 'This Dao Rong is truly a genius, very intelligent.' Yao Xing introduced him and respected him very much, allowing him to enter Xiaoyao Garden to participate in the correction and detailed translation. Kumarajiva asked Dao Rong to explain the newly translated 'Lotus Sutra,' and he listened to it himself, then exclaimed, 'The prosperity of Buddhism lies in this Dao Rong.' At that time, there was a Brahmin from the country of Simhala, who was intelligent and eloquent, and was the master of the heretics in their country. He heard that Kumarajiva was vigorously promoting Buddhism in Guanzhong, so he said to his disciples, 'Should we allow Shakyamuni's teachings to be spread only in China, while our orthodox teachings cannot be popularized in the Eastern countries?' So he rode a camel, carrying scriptures, and came to Chang'an. Yao Xing saw that his mouth and eyes were crooked, and he was somewhat suspicious. The Brahmin then said to Yao Xing, 'The supreme truth has no fixed way, each follows his own way. Now, please allow me to compete with the monks of Qin in debating ability, whoever wins will spread his teachings.' Yao Xing agreed. The monks looked at each other, and no one dared to accept the challenge. Kumarajiva said to Dao Rong, 'This heretic is extraordinary, he will surely defeat us in debate. If the supreme truth is frustrated here, it is truly sad. If the heretic prevails, then the Dharma wheel will be destroyed, how can this be allowed? In my opinion, only you can handle it.' Dao Rong believed that his talent was no less, but he had not read all the heretical scriptures, so he secretly had someone copy the list of scriptures read by the heretic, and he could recite them after reading them once. Later, a date was set for the debate, and Yao Xing and the ministers all attended, and monks gathered from all directions. Dao Rong and the Brahmin prepared to debate each other, with sharp words.
飛玄。彼所不及。外道自知辭理已屈。以廣讀為本。融乃到其讀書並秦地經史卷部三倍多之。什因嘲之。君不聞大秦廣學。那忽輕爾遠來。婆羅門心愧悔伏。頂禮融足。旬日而去。像運再興。融之力也。門徒千餘人。壽七十四。諸經義疏。行於世(僧傳)。
釋僧睿。魏郡長樂人。十八投僧賢為弟子。后依什公。精練五門。善入六靜。偽司徒公姚嵩。深相禮貴。興問嵩。睿公何如。答實鄴衛之松柏。召見之。觀其才器風韻洼隆。量含彬蔚。興大賞悅。即來給俸䘏吏力人輿。興后謂嵩曰。乃四海之標領。何獨鄴衛之松柏。於是美聲遐布。近遠歸德。並參正翻譯。辭辨天縱。后跏趺合掌。向西而逝。春秋六十(同前)。
釋僧肇京兆人。少出家。學善方等。並通三藏。什公至姑臧。自遠從之。什入逍遙。乃參詳。什公神遷。乃著涅槃無名論。論成。表上姚興曰。肇聞。天得一清以。地得一以寧。君王得一以治天下。伏惟陛下睿哲欽明。道與神會。妙契寰中。理無不統。故能遊刃萬機。弘通終日。威被蒼生。垂文作范。所以域中有四大。王居一焉。涅槃之道。蓋是三乘之□所。方等之淵府。渺茫希夷。絕視聽之域。幽致虛玄。非情之所測。肇以人微。猥蒙國恩。得閑居學肆。在什公門下。十有餘年。雖眾經殊趣
【現代漢語翻譯】 現代漢語譯本： 飛玄（僧人名）。他的學識是那些外道（佛教以外的宗教）所無法企及的。外道自知在辭理上已經屈服，原本以廣泛閱讀為根本。飛融（僧人名）展示出的讀書量，甚至是秦地的經史卷部的三倍之多。鳩摩羅什（Kuma^raji^va，佛教翻譯家）因此嘲笑他說：『您沒聽說過大秦（指羅馬帝國）的人廣博學習嗎？怎麼忽然輕視你遠道而來呢？』婆羅門（Bra^hmana，印度教祭司）心中愧疚，悔恨而降伏，頂禮飛融的腳。十天後離去。佛教的興盛再次出現，是飛融的力量啊。門徒有一千多人。享年七十四歲。他所著的諸經義疏，流傳於世。（出自《僧傳》）
釋僧睿（僧人名），魏郡長樂人。十八歲時拜僧賢為師。後來依附於鳩摩羅什。精通五門（佛教術語，指五種智慧），善於進入六靜（佛教術語，指六種禪定狀態）。偽司徒公姚嵩（人名），非常尊敬他。姚興（人名）問姚嵩，僧睿這個人怎麼樣？姚嵩回答說：『他真是鄴城和衛地的松柏啊。』姚興召見了他，觀察他的才華器度、風采韻致，以及深厚的學識，認為他胸懷寬廣，文采斐然，非常賞識他。於是給他提供俸祿，配備吏力、人手和車輛。姚興後來對姚嵩說：『他是四海的領袖，怎麼僅僅是鄴城和衛地的松柏呢？』於是他的美名遠揚，遠近的人都歸附於他的德行。他參與校正翻譯佛經，辭藻辯論天賦異稟。後來他跏趺而坐，合掌，面向西方圓寂。享年六十歲。（出自《僧傳》）
釋僧肇（僧人名），京兆人。年少時出家，學習精通方等（Vaipulya，大乘佛教經典），並且通曉三藏（Tripitaka，佛教經典的總稱）。鳩摩羅什到達姑臧（地名）后，僧肇從遠方去跟隨他。鳩摩羅什進入逍遙園（寺廟名）后，僧肇參與研究討論佛經。鳩摩羅什圓寂后，僧肇撰寫了《涅槃無名論》。論著完成後，上表給姚興說：『僧肇聽說，天得到『一』而清明，地得到『一』而安寧，君王得到『一』而治理天下。我恭敬地認為陛下您睿智英明，您的道與神會合，精妙地契合于天地之間，道理沒有不統攝的，所以能夠輕鬆處理各種事務，整天弘揚佛法，威嚴覆蓋天下百姓，垂示文章作為典範。所以世間有四大（佛教術語，指地、水、火、風），君王佔據其中之一。涅槃（Nirvana，佛教術語，指解脫）的道路，大概是三乘（佛教術語，指聲聞乘、緣覺乘、菩薩乘）的歸宿，方等經典的淵源。它渺茫而稀少，超越了視聽的範圍；幽深而虛玄，不是情感所能測度的。我僧肇地位卑微，卻蒙受國家的恩惠，得以閑居學習，在鳩摩羅什門下十多年。雖然眾多經典旨趣不同』
【English Translation】 English version: Fei Xuan (name of a monk). His knowledge was beyond the reach of those heretics (religions other than Buddhism). The heretics knew that they had been defeated in terms of reasoning, and originally based their practice on extensive reading. Fei Rong (name of a monk) demonstrated that his reading volume was three times more than the scriptures and historical records of the Qin region. Kuma^raji^va (Buddhist translator) ridiculed him for this, saying, 'Haven't you heard that the people of Da Qin (referring to the Roman Empire) learn extensively? Why do you suddenly despise your coming from afar?' The Brahman (Hindu priest) felt ashamed, repented, and submitted, prostrating at Fei Rong's feet. He left after ten days. The resurgence of Buddhism was due to Fei Rong's efforts. He had more than a thousand disciples. He lived to the age of seventy-four. His commentaries on various scriptures are circulated in the world. (From 'Biographies of Eminent Monks')
釋Sengrui (name of a monk), was from Changle, Weijun. At the age of eighteen, he became a disciple of Sengxian. Later, he followed Kuma^raji^va. He was proficient in the Five Gates (Buddhist term, referring to five kinds of wisdom) and skilled in entering the Six Tranquilities (Buddhist term, referring to six states of meditation). Yao Song (name of a person), the Duke of the pseudo-Situ, deeply respected him. Yao Xing (name of a person) asked Yao Song, 'What kind of person is Sengrui?' Yao Song replied, 'He is truly the pine and cypress of Ye and Wei.' Yao Xing summoned him, observed his talent, demeanor, and profound knowledge, and considered him to have a broad mind and brilliant literary talent, and greatly appreciated him. Therefore, he provided him with a salary, equipped him with officials, manpower, and vehicles. Yao Xing later said to Yao Song, 'He is the leader of the world, how can he only be the pine and cypress of Ye and Wei?' Therefore, his good reputation spread far and wide, and people from near and far submitted to his virtue. He participated in correcting and translating Buddhist scriptures, and his eloquence was divinely gifted. Later, he sat in the lotus position, put his palms together, and passed away facing west. He lived to the age of sixty. (From 'Biographies of Eminent Monks')
釋Sengzhao (name of a monk), was from Jingzhao. He became a monk at a young age, studied and was proficient in Vaipulya (Mahayana Buddhist scriptures), and was well-versed in the Tripitaka (the general term for Buddhist scriptures). After Kuma^raji^va arrived in Guzang (place name), Sengzhao went from afar to follow him. After Kuma^raji^va entered Xiaoyao Garden (temple name), Sengzhao participated in the study and discussion of Buddhist scriptures. After Kuma^raji^va passed away, Sengzhao wrote the 'Treatise on Nirvana'. After the treatise was completed, he presented it to Yao Xing, saying, 'Sengzhao has heard that heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, and the king obtains 'one' and governs the world. I respectfully believe that Your Majesty is wise and enlightened, your Dao unites with the divine, and subtly conforms to the universe. There is no principle that is not governed, so you can easily handle all kinds of affairs, promote Buddhism all day long, and your majesty covers the people of the world, showing articles as examples. Therefore, there are Four Greats (Buddhist term, referring to earth, water, fire, and wind) in the world, and the king occupies one of them. The path of Nirvana (Buddhist term, referring to liberation) is probably the destination of the Three Vehicles (Buddhist term, referring to Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), and the source of Vaipulya scriptures. It is vast and rare, beyond the scope of sight and hearing; profound and mysterious, not measurable by emotions. I, Sengzhao, am of humble status, but I have received the grace of the country, and I have been able to live in seclusion and study, under Kuma^raji^va for more than ten years. Although the many scriptures have different purposes'
。勝致非。然涅槃一義。常以聽習為先。但肇才識闇短。屢蒙誨諭。猶懷漠漠。為竭愚不已。亦如似有解。然未經高勝先唱。不敢自決。不幸什公去世。咨參無所。以為永恨。而陛下聖德不孤。獨與什公神契。目擊道存。快其方寸。故能振彼玄風。以啟末俗。一日遇蒙答安成侯嵩問。無為安極。頗涉涅槃之義。今輒作涅槃無名論。有十演九折。博採眾經。托證成諭。以仰述陛下無名之致。豈曰關詣神心。窮究遠當。聊以擬議玄門。班諭學徒耳。若少參聖旨。愿來有記。如其有差。伏承旨授。興答旨慇勤。備如贊述。即令繕寫。班示諸侄。其為所重如此。晉義熙十年卒于長安。春秋三十一(僧傳)。
羅什法師之弟子。生肇融睿。謂什門四聖。加以曇影。慧嚴。慧觀。僧[(豐力)/石]。道恒。道標。謂之十哲。其餘三千餘人。皆當名匠俊銳也學范。由羅什至關。而奇才逸士畢集。於是大法勃興。觀其總領庶務有遷[(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。至機辨驚群如曇影。抗志不回如道標道恒。尚多有焉。曷能備舉哉。
東西晉合一十五主。共一百五十六年。禪于宋 元熙二年歲庚申六月。劉裕即位。
後漢蒼梧太守牟子。銳志佛道。著理惑三十七篇
【現代漢語翻譯】 現代漢語譯本：勝致非凡。然而涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的真義，通常以聽聞和學習為先。只是僧肇（Sengzhao，人名）才識淺薄，屢次蒙受教誨，仍然感到茫然。爲了竭盡我的愚鈍，也像是略有所解，但未經高僧大德首先倡導，不敢擅自決斷。不幸的是，鳩摩羅什（Kumarajiva，人名）大師去世，無處請教參證，引為永久的遺憾。而陛下您聖明的德行並不孤單，獨自與鳩摩羅什大師精神相契合，親眼見到真理的存在，心中感到暢快。所以能夠振興玄學之風，來開啟末世的風俗。一日有幸蒙受回答安成侯（Anchenghou，爵位名）嵩（Song，人名）的提問，『無為』（Wuwei，道家術語，指順應自然，不妄為）是安定的極致，頗為涉及涅槃的意義。現在我冒昧地撰寫《涅槃無名論》，經過十次演變和九次修改，廣泛採納眾多佛經，依託證據來成就論述，以此來仰述陛下您無名的至理。豈敢說能關涉到神聖的心意，窮盡深遠的道理，只是用來比擬玄妙的門徑，頒佈給學徒們學習罷了。如果稍微能符合聖上的旨意，希望能夠記錄下來。如果有什麼差錯，我願意接受您的指正。興（Xing，人名）回答旨意慇勤，都詳細地記錄在贊述之中。隨即命令繕寫，頒佈給各位侄子。他所受到的重視就是這樣。僧肇在晉義熙十年于長安去世，享年三十一歲（見《僧傳》）。 鳩摩羅什法師的弟子。僧肇天資聰穎，見識銳利，被稱為鳩摩羅什門下的『四聖』。再加上曇影（Tanying，人名）、慧嚴（Huiyan，人名）、慧觀（Huiguan，人名）、僧[(豐力)/石]（Seng[(豐力)/石]，人名）、道恒（Daoheng，人名）、道標（Daobiao，人名），被稱為『十哲』。其餘三千多人，都是當時著名的匠人和才俊，學習的風範，從鳩摩羅什到達關中，奇才異士全部聚集。於是佛法大為興盛。觀察他們總領各項事務的有遷[(豐*力)/石]，精研義理達到神妙境界的有僧肇、道生（Daosheng，人名），以智慧抵禦外侮的有道融（Daorong，人名），用辭藻修飾佛經的有僧睿（Sengrui，人名），至於機智善辯震驚眾人的有曇影，意志堅定不屈服的有道標、道恒，還有很多這樣的人。哪裡能夠全部列舉呢？ 東晉和西晉總共經歷了十五位君主，共一百五十六年。禪位於宋朝。元熙二年，歲在庚申六月，劉裕（Liuyu，人名）即位。 後漢的蒼梧太守牟子（Mouzi，人名），立志于佛道，撰寫了《理惑論》三十七篇。
【English Translation】 English version: His attainments are extraordinary. However, the true meaning of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) is usually preceded by listening and learning. It's just that Sengzhao (Sengzhao, a person's name) was of shallow talent and knowledge, and although he repeatedly received teachings, he still felt confused. In order to exhaust my foolishness, it also seems like I have a slight understanding, but without the first advocacy of eminent monks and great virtues, I dare not make a decision on my own. Unfortunately, Master Kumarajiva (Kumarajiva, a person's name) passed away, and there was nowhere to ask for consultation, which I consider a permanent regret. But Your Majesty's holy virtue is not lonely, and you alone are spiritually in harmony with Master Kumarajiva, seeing the existence of truth with your own eyes, and feeling happy in your heart. Therefore, you are able to revitalize the style of metaphysics and open up the customs of the degenerate world. One day, I was fortunate enough to receive an answer to the question of Marquis Ancheng (Anchenghou, a title of nobility) Song (Song, a person's name), that 'Wuwei' (Wuwei, a Taoist term referring to following nature and not acting rashly) is the ultimate of stability, which is quite related to the meaning of Nirvana. Now I venture to write the 'Treatise on Nirvana Without Name', after ten evolutions and nine revisions, widely adopting many Buddhist scriptures, relying on evidence to achieve the discussion, in order to express my admiration for Your Majesty's nameless supreme principle. How dare I say that it can relate to the sacred mind and exhaust the profound principles, it is only used to compare the mysterious path and issue it to the students for learning. If it can slightly conform to the Holy Will, I hope it can be recorded. If there are any errors, I am willing to accept your corrections. Xing (Xing, a person's name) answered the decree diligently, and all are recorded in detail in the eulogy. Immediately ordered to be copied and issued to the nephews. That's how much he was valued. Sengzhao passed away in Chang'an in the tenth year of the Jin Dynasty, at the age of thirty-one (see 'Biography of Monks'). The disciples of Dharma Master Kumarajiva. Sengzhao was intelligent and insightful, and was called one of the 'Four Sages' of Kumarajiva's school. In addition, Tanying (Tanying, a person's name), Huiyan (Huiyan, a person's name), Huiguan (Huiguan, a person's name), Seng[(豐力)/石] (Seng[(豐力)/石], a person's name), Daoheng (Daoheng, a person's name), and Daobiao (Daobiao, a person's name) are called the 'Ten Philosophers'. The remaining three thousand people were all famous craftsmen and talents at the time. The style of learning, from Kumarajiva to Guanzhong, all the extraordinary talents and scholars gathered. As a result, Buddhism flourished greatly. Observing that Qian[(豐*力)/石] was in charge of all affairs, Sengzhao and Daosheng (Daosheng, a person's name) were proficient in the meaning of the principles to reach the realm of the divine, Daorong (Daorong, a person's name) defended against foreign insults with wisdom, Sengrui (Sengrui, a person's name) embellished the Buddhist scriptures with rhetoric, and Tanying was known for his wit and eloquence that shocked the crowd, and Daobiao and Daoheng were determined and unyielding. There are many more like this. How can I list them all? The Eastern and Western Jin Dynasties had a total of fifteen emperors, totaling one hundred and fifty-six years. They abdicated to the Song Dynasty. In the second year of Yuanxi, in the sixth month of the year Gengshen, Liu Yu (Liuyu, a person's name) ascended the throne. Mouzi (Mouzi, a person's name), the prefect of Cangwu in the Later Han Dynasty, was determined to follow the Buddhist path and wrote thirty-seven chapters of the 'Treatise on Dispelling Confusion'.
○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。或有所闕。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。乘舡渡江。其父墮水。其子攘臂捽頭顛倒。使水從口出。而父得蘇。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。所謂時宜施也。而泰伯斷髮文身。孔子稱之至德。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。可謂讓之至矣。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。長左
【現代漢語翻譯】 現代漢語譯本：有人提問說：『佛道至尊至大，堯、舜、周公、孔子，為什麼不修習佛道呢？六經中沒有記載相關言辭。您既然喜愛《詩》、《書》、《禮》、《樂》，為何又要信奉佛道？難道佛道能超越經書傳記，勝過聖人的事業嗎？』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。符合道義的就採納，能治好病的才是良藥。君子廣泛吸取各種優點，來輔助自身。』子貢說：『老師有什麼一成不變的呢？』堯任用君疇，舜任用務成，昭旦學習呂望，孔子學習老聃，這些也都沒有記載在六經中啊。堯、舜、周公、孔子雖然是聖人，但與佛相比，就像鳥獸之於麒麟鳳凰。堯、舜、周公、孔子尚且還學習他們，更何況佛的智慧見解，窮盡一切法理的根源奧秘，怎麼能捨棄而不學習呢？六經所記載的事理，或許有所缺失，佛沒有被記載，又有什麼值得奇怪和懷疑的呢？ 又有人問：『身體毛髮面板，都是從父母那裡得到的，不敢毀壞損傷。如今沙門剃頭，是不同的習俗，難道符合聖人孝子的道理嗎？』牟子回答說：『過去齊國人，乘船渡江，他的父親掉進水裡，他的兒子捲起袖子抓住父親的頭髮，把父親頭朝下倒過來，讓水從口中流出來，他的父親才得以甦醒。抓住頭髮倒過來，沒有比這更不孝的了，然而用這種方式保全了父親的性命。如果拱手站立，遵循孝子的常規做法，父親的性命就斷送在水裡了。』孔子說：『可以一起遵循正道，但不能一起權衡變通。』這就是所說的要根據時宜來施行。泰伯剪短頭髮，身上刺青，孔子稱讚他具有最高的德行，沒有責備他毀壞身體。由此看來，如果具有大的德行，就不必拘泥於小的方面。沙門捨棄家財，拋棄妻子兒女，不聽音樂，不看美色，可以說是謙讓到了極點。怎麼會違背聖人的教誨，不符合孝道呢？豫讓吞炭，全身塗漆，聶政剝掉麵皮，自我處刑，伯姬蹈火，高行割鼻。君子認為他們爲了勇敢而死，爲了道義而犧牲，沒有聽說有人譏諷他們自我毀壞身體。沙門剃除頭髮，增進德行，與這四個人相比，不是遠遠超過他們了嗎？』 又有人問：『不孝的行為中，沒有比沒有後代更大的了。沙門拋棄妻子兒女，捨棄財產貨物，這怎麼不是違背孝道的行為呢？』牟子回答說：『長左……』
【English Translation】 English version: Someone asked: 'The Buddha's path is supremely honored and great. Why didn't Yao, Shun, the Duke of Zhou, and Confucius cultivate it? The Six Classics don't contain any mention of it. Since you admire the 'Book of Poetry,' 'Book of Documents,' 'Book of Rites,' and 'Book of Music,' why do you also believe in the Buddha's path? Can it surpass the classics and biographies, and be more beautiful than the works of the sages?' Mouzi replied: 'Books are not necessarily all words of Confucius, and medicine is not necessarily all prescriptions of Bian Que (a famous doctor). One follows what accords with righteousness, and good is what cures the illness. A gentleman broadly takes in all good things to assist himself.' Zigong (a disciple of Confucius) said: 'What does the Master have that is constant?' Yao employed Jun Chou, Shun employed Wu Cheng, Zhao Dan learned from Lü Wang, and Confucius learned from Lao Dan. These are also not recorded in the Six Classics. Although Yao, Shun, the Duke of Zhou, and Confucius were sages, compared to the Buddha, they are like birds and beasts compared to the qilin (a mythical creature) and phoenix. Yao, Shun, the Duke of Zhou, and Confucius still learned from them, so how can one abandon learning from the Buddha's wisdom and insight, which exhaustively explores the origins and mysteries of all dharmas? The matters and principles recorded in the Six Classics may have omissions, and it is not surprising or doubtful that the Buddha is not recorded. Someone also asked: 'The body, hair, and skin are received from one's parents, and one dares not damage or injure them. Now, the Shramanas (Buddhist monks) shave their heads, which is a different custom. Does this accord with the way of a sage and filial son?' Mouzi replied: 'In the past, a person from Qi was crossing a river in a 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, and his father was able to revive. Grabbing the hair and turning him upside down is the greatest form of unfilial piety, but in this way, he preserved his father's life. If he had stood with folded hands, following the usual practices of a filial son, his father's life would have been lost in the water.' Confucius said: 'One can follow the right path together, but one cannot weigh and adapt together.' This is what is meant by acting according to the suitability of the time. Taibo (an uncle of the Zhou dynasty founder) cut his hair short and tattooed his body, and Confucius praised him for having the highest virtue, never criticizing him for damaging his body. From this, it can be seen that if one has great virtue, one need not be bound by small matters. The Shramanas renounce family wealth, abandon wives and children, and do not listen to music or look at beautiful sights. It can be said that they have reached the extreme of yielding. How can they violate the words of the sages and not accord with filial piety?' Yu Rang (an assassin) swallowed charcoal and lacquered his body, Nie Zheng (another assassin) peeled off his face and self-inflicted punishment, and Bo Ji (a woman) walked on fire and cut off her nose. Gentlemen consider them to have died for courage and sacrificed for righteousness, and it has not been heard that anyone ridiculed them for self-destruction. The Shramanas remove their hair and advance in virtue. Compared to these four people, aren't they far surpassing them?' Someone also asked: 'Among unfilial acts, there is none greater than having no descendants. The Shramanas abandon wives and children and renounce property and goods. How is this not an act that violates filial piety?' Mouzi replied: 'Chang Zuo (a person's name)...'
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。老子曰。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。故巢由棲澗水。夷齊餓首陽。孔子稱其賢曰。求仁而得仁也。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。窺炬之明。而未視天庭之日也。孟軻之所疾。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。由余產狄而霸秦。況傳曰。北辰之星。在天之中。在人之北。以此觀之。漢地未必為天下中也。佛經以十方界統。皆屬佛之化。而其法乃萬法之源。是以吾復尊而學之。何為當舍周孔之道。金玉不相傷。隋壁不相妨。謂人為惑。特自惑乎。問曰。佛道無為淡泊。世人多譏毀之。其說廓落難用。虛無難信何也。曰未味不合于眾口。大音不比于眾耳。作咸池嚴簫韶。莫之和也。張鄭衛之絃歌時之音。必期而撫手也。韓非以管窺之見。而謗堯舜。接輿以毛𨤲之分。而刺仲尼。皆耽小而忽大者也。夫聞清商而謂之角。非彈弦之過也。聽者不
【現代漢語翻譯】 現代漢語譯本
『總是』在右邊的一定短。『大』在前面的一定窄在後。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。老子說：『名聲與自身哪個更親近？自身與貨物哪個更重要？』又說，誦讀詩書，修習禮節，鄉里人互相傳授技藝，名譽遠揚，這是中等之士所施行的，恬淡之人所不關心的。所以巢父、許由隱居在山澗水邊，伯夷、叔齊寧願餓死在首陽山。孔子稱讚他們的賢德說：『追求仁德就得到了仁德。』沒聽說過有人譏諷他們沒有後代和財產。沙門（Śrāmaṇa，指佛教出家修行者）修行道德，用以代替遊樂世俗的快樂，捨棄美好的賢德，用來換取與妻子兒女的歡娛，這如果不算奇異，還有什麼算是奇異的呢？
又問：孟子說：『我聽說用夏文化改變夷狄，沒聽說過用夷狄文化改變夏文化。』您學習周公、孔子的學說，卻捨棄而學習夷狄的法術，不是太迷惑了嗎？答：您只看到禮儀制度的華麗，卻不明白道德的實質，只看到火炬的光明，卻沒看到天空中的太陽。孟軻（孟子）所厭惡的，是思想的專一。從前孔子想要居住在九夷，說：『有君子居住在那裡，有什麼簡陋的呢？』禹從西羌出生而成為聖哲，由余從狄族出生而稱霸秦國。況且《傳》中說：『北辰星，在天的中央，在人的北方。』由此看來，漢地未必是天下的中央。佛經以十方世界為整體，都屬於佛的教化，而佛法是萬法的根源。因此我才尊重並學習它。為什麼要捨棄周公、孔子的學說呢？金和玉不會互相傷害，隋侯之珠和和氏璧不會互相妨礙。說別人迷惑，是自己迷惑吧？
問：佛道講究無為淡泊，世人大多譏諷譭謗它，說它的理論空洞難以應用，虛無縹緲難以置信，這是為什麼呢？答：沒加調味的食物不合大眾的口味，宏大的音樂不合大眾的耳朵。演奏咸池、嚴簫韶等樂曲，沒人能跟著唱和。彈奏鄭國、衛國的絃歌等時下流行的音樂，一定會拍手稱讚。韓非子用管中窺豹的見識，來誹謗堯舜，接輿用細枝末節的區分，來諷刺仲尼，都是沉溺於小處而忽略大處的人。聽到清商的樂聲卻說它是角調，這不是彈奏絃樂的過錯，而是聽眾的錯。
【English Translation】 English version
'Those who are always' on the right must be short. 'Great' in the front must be narrow in the back. Wife, children, and possessions are the remnants of the world. Cleansing oneself and doing nothing is the essence of the Dao. Laozi said, 'Which is closer, fame or oneself? Which is more important, oneself or possessions?' He also said, 'Reciting poetry and books, cultivating rituals and etiquette, villagers passing on skills, and widespread reputation are what middling scholars practice, but what the tranquil do not care about. Therefore, Chao Fu and Xu You dwelled by mountain streams, and Boyi and Shuqi chose to starve to death on Shouyang Mountain. Confucius praised their virtue, saying, 'Seeking benevolence, they obtained benevolence.' I have not heard of anyone criticizing them for having no descendants or possessions. Śrāmaṇas (Buddhist practitioners) cultivate morality to replace the pleasures of worldly life, abandoning virtuousness to exchange for the joy of wife and children. If this is not considered strange, what else is?
Again, someone asked: Mencius said, 'I have heard of using Xia culture to transform the Yi-Di (barbarians), but I have not heard of using Yi-Di culture to transform Xia culture.' You study the teachings of the Duke of Zhou and Confucius, but abandon them to learn the techniques of the Yi-Di. Aren't you too confused? The answer: You only see the splendor of ritual systems but do not understand the essence of morality; you only see the light of a torch but have not seen the sun in the sky. What Mencius disliked was single-mindedness. In the past, Confucius wanted to live among the Nine Yi, saying, 'If a gentleman lives there, what is there to be considered crude?' Yu was born in the Western Qiang and became a sage, and Youyu was born among the Di and became a hegemon of Qin. Moreover, the Commentary says, 'The North Star is in the center of the sky and to the north of people.' From this perspective, the Han land is not necessarily the center of the world. Buddhist scriptures encompass the ten directions, all belonging 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 do not harm each other, and the Pearl of Sui and the Jade of He do not obstruct each other. To call others confused is to be confused oneself?
Question: The Buddhist path emphasizes non-action and detachment, and the world often mocks and slanders it, saying that its theories are empty and difficult to apply, and that its nothingness is difficult to believe. Why is this? Answer: Unseasoned food does not suit the taste of the masses, and grand music does not suit the ears of the masses. Playing music like Xianchi, Yanxiao, and Shao, no one can harmonize with it. Playing popular music like the string songs of Zheng and Wei, people will clap their hands in praise. Han Fei used his limited perspective to slander Yao and Shun, and Jie Yu used trivial distinctions to satirize Zhongni (Confucius), all of whom were people who indulged in the small and neglected the great. Hearing the sound of Qing Shang and calling it Jiao is not the fault of the string player, but the fault of the listener.
聦矣。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(余文見弘明集)。
歷朝釋氏資鑒卷第二 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第三
閩扆峰沙門 熙仲 集
南北朝
宋。劉裕。自庚申盡己未。八主。六十年。都建康。
魏。明元帝。太帝五年。盡有河北。
高祖武帝。受晉禪即位。改元永初。歲庚申六月也○造靈根法王東山等寺。迎佛䭾䟦陀羅。于道場譯華嚴經。召曇無竭。招二十五人。游西域求經○敕僧瑾。為天下僧主。給法伎一部。親信二十人。月給錢三萬貫。並車輿吏力。凡諸鎮。皆來與瑾。四方獻納。並問僧正。
釋慧義。梁氏。北人。游京師。乃說。冀州有法稱。臨終語弟子普嚴云。嵩高靈神云。江東劉將軍。應受天命。吾以三十二璧鎮金以瓶為遂徹宋王。王謂義曰。非常之瑞。若非法師自行。無以獲也。義以晉義熙十三年七月。往嵩高山。燒香行道七日。夢老人將義往璧處。指云。此石下。明日周行。見廟所炳然如夢。于石壇下得璧三十二枚黃金一瓶。義還京。宋武帝踐祚。禮遇彌深(詳見宋史)。
釋道溫。安定皇甫氏。建武初。詔止中
【現代漢語翻譯】 聦矣（cōng yǐ）：聰明啊！ 見和璧（hé bì）而名之石：看到和氏璧卻把它叫做石頭。 非璧之賤也：不是和氏璧低賤。 視者之不明矣：是觀看的人不明智啊。 大道無為：偉大的道是順其自然，不強求的。 非俗所見：不是世俗之人所能理解的。 不為譽者貴：不會因為讚譽它的人而變得高貴。 不為毀者賤也：也不會因為詆譭它的人而變得低賤。（余文見弘明集）
歷朝釋氏資鑒卷第二 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第三
閩扆峰沙門 熙仲 集
南北朝
宋。劉裕（liú yù）。自庚申（gēng shēn）盡己未（jǐ wèi）。八主。六十年。都建康（jiàn kāng）。
魏。明元帝（míng yuán dì）。太帝（tài dì）五年。盡有河北（hé běi）。
高祖武帝（gāo zǔ wǔ dì）。受晉禪即位。改元永初（yǒng chū）。歲庚申（gēng shēn）六月也○造靈根法王（líng gēn fǎ wáng）東山（dōng shān）等寺。迎佛䭾䟦陀羅（fó tuó bá tuó luó）。于道場譯華嚴經（huá yán jīng）。召曇無竭（tán wú jié）。招二十五人。游西域求經○敕僧瑾（sēng jǐn）。為天下僧主。給法伎一部。親信二十人。月給錢三萬貫。並車輿吏力。凡諸鎮。皆來與瑾。四方獻納。並問僧正。
釋慧義（shì huì yì）。梁氏。北人。游京師。乃說。冀州（jì zhōu）有法稱（fǎ chēng）。臨終語弟子普嚴（pǔ yán）云。嵩高（sōng gāo）靈神云。江東（jiāng dōng）劉將軍。應受天命。吾以三十二璧鎮金以瓶為遂徹宋王。王謂義曰。非常之瑞。若非法師自行。無以獲也。義以晉義熙（yì xī）十三年七月。往嵩高山。燒香行道七日。夢老人將義往璧處。指云。此石下。明日周行。見廟所炳然如夢。于石壇下得璧三十二枚黃金一瓶。義還京。宋武帝踐祚。禮遇彌深(詳見宋史)。
釋道溫（shì dào wēn）。安定（ān dìng）皇甫氏。建武（jiàn wǔ）初。詔止中
【English Translation】 Wise indeed! Seeing the He Bi jade (hé bì - a famous jade) and calling it a stone. It's not that the jade is cheap. It's that the viewer is ignorant. The Great Dao (dà dào - the great way, the ultimate truth) is non-action (wú wéi - effortless action, acting in accordance with nature). It is not seen by the common people. It doesn't become noble because those who praise it. Nor does it become base because those who slander it. (The remaining text can be found in the Hongming Ji)
A Mirror for the Sangha Through Dynasties, Volume 2 卍 New Continued Collection, Volume 76, No. 1517, A Mirror for the Sangha Through Dynasties
A Mirror for the Sangha Through Dynasties, Volume 3
Compiled by Shramana Xizhong (xī zhòng) of Yifeng (yǐ fēng) Mountain in Min (mǐn)
The Northern and Southern Dynasties
Song Dynasty. Liu Yu (liú yù). From Gengshen (gēng shēn) to Jiwei (jǐ wèi). Eight rulers. Sixty years. Capital at Jiankang (jiàn kāng).
Wei Dynasty. Emperor Mingyuan (míng yuán dì). Fifth year of the Tai Emperor (tài dì). Possessed all of Hebei (hé běi).
Emperor Wu (wǔ dì) of Gaozu (gāo zǔ). Ascended the throne after receiving the abdication from the Jin Dynasty. Changed the era name to Yongchu (yǒng chū). The year was Gengshen (gēng shēn), the sixth month. ○ Built Linggen Fawang (líng gēn fǎ wáng), Dongshan (dōng shān) and other temples. Welcomed Buddhabhadra (fó tuó bá tuó luó). Translated the Avatamsaka Sutra (huá yán jīng) at the Daochang (dào chǎng - place for religious practice). Summoned Tan Wujie (tán wú jié). Recruited twenty-five people to travel to the Western Regions to seek scriptures. ○ Ordered Monk Jin (sēng jǐn) to be the head of all monks in the land. Provided a troupe of Dharma performers, twenty trusted followers, and a monthly allowance of 30,000 strings of cash, along with carriages and official manpower. All the towns came to Jin. Offerings were made from all directions, and he was consulted as the Sangha leader.
The monk Huiyi (huì yì), from the Liang family, a northerner, traveled to the capital. He said that there was a Dharma Master Facheng (fǎ chēng) in Jizhou (jì zhōu). On his deathbed, he told his disciple Puyan (pǔ yán) that the spirit of Mount Song (sōng gāo) said that General Liu of Jiangdong (jiāng dōng) should receive the mandate of heaven. I will use thirty-two Bi jade (bì) to suppress gold with a bottle to inform the King of Song. The king said to Yi, 'This is an extraordinary omen. If the Dharma Master does not act personally, it cannot be obtained.' In the seventh month of the thirteenth year of Yixi (yì xī) of the Jin Dynasty, Yi went to Mount Song, burned incense, and practiced the Way for seven days. He dreamed of an old man taking Yi to the place of the jade, pointing and saying, 'Under this stone.' The next day, he walked around and saw the temple shining brightly as in the dream. Under the stone altar, he found thirty-two Bi jade and a bottle of gold. Yi returned to the capital. Emperor Wu of the Song Dynasty ascended the throne and treated him with great courtesy (see the History of the Song Dynasty for details).
The monk Daowen (dào wēn), from the Huangfu family of Anding (ān dìng), at the beginning of Jianwu (jiàn wǔ), an edict stopped...
興寺。武帝大明中。來為都邑僧主。路昭皇太后。大明四年十月八日。造普賢像。于中興禪房設齋。凡三百僧。列名同集。人數已定。俄一僧。晚來就座。與齊主共語。忽不見。溫乃列言曰。皇太后睿鑒沖明。聖符幽洽(云云)。模造普賢盛像。寶傾宙。珍妙盡天飾。所設齋講訖。今月八日。會定席次。忽睹異僧預座。容止端嚴。氣貌秀髮。齊主問名。曰慧明。寺曰天安。言對間。忽不見。合席嗟異(云云)。故上王盛士。克表大明之朝勸發妙身。躬見龍飛之室。意若因陛下慧燭海隅。明華日月。故以慧明為名。天安為寺稱。神基彌遠。乃㝢齊悅表聞。改禪房為天安。以旌厥瑞。賜錢五萬貫。
釋道猛。西涼人。游京。止東安寺。宋大宗。為湘東王時。深相崇薦。乃登祚。太始初。創寺于建陽門外。賜錢三十萬。以供資待。來猛為綱領。帝曰。夫人能弘道。道藉人弘。今得非直道益蒼生。亦有光世望。可目為興皇寺。開講日。帝親臨。公卿皆集。有詔曰。猛法師。道風多濟。朕素賓友。可月給錢三萬。令使四人。白簿吏二十人。車及步輿各一乘。元徽三年。卒于東安寺。壽六十五(僧史)。
甲子 宋文帝。義隆。八月即位。改元嘉 魏世祖太武燾即位改元光始。
魏大武。亦遵太祖太宗崇信之業
【現代漢語翻譯】 興寺（Xingsi Temple）。武帝（Emperor Wu）大明（Daming）年間，溫（Wen）來到都邑擔任僧主。路昭皇太后（Empress Dowager Lu Zhao）在大明四年十月八日，建造普賢菩薩像（Samantabhadra），在中興禪房（Zhongxing Chanfang）設齋，邀請了三百位僧人，並列出名單一同參與。人數已經確定后，忽然有一位僧人，很晚才來入座，與齊主（Qi Zhu）交談。忽然就不見了。溫於是上書說，皇太后睿智明鑑，聖德深遠（此處省略若干讚美之詞）。塑造普賢菩薩的盛大佛像，珍寶傾盡所有，珍奇美妙勝過天上的裝飾。所設的齋飯和講經完畢后，在今月八日，會中已定好的席位上，忽然看見一位奇異的僧人預先入座。容貌舉止端莊嚴肅，氣度相貌秀美煥發。齊主問他的名字，他說叫慧明（Huiming），寺廟叫天安（Tian'an）。言語應對之間，忽然就不見了。全場的人都驚歎奇異（此處省略若干讚美之詞）。所以王盛士（Wang Shengshi）上奏說，能夠彰顯大明朝的勸善發揚妙身，親自看見龍飛的殿堂。意思是由於陛下您的智慧照亮海隅，光明如日月。所以用慧明作為名字，天安作為寺廟的名稱，神聖的基業長遠。於是向齊主悅表上聞，改禪房為天安，用來表彰這祥瑞。賜錢五萬貫。 釋道猛（Shi Daomeng），西涼（Xiliang）人，遊歷京城，住在東安寺（Dongan Temple）。宋大宗（Emperor Daizong of Song）擔任湘東王（Xiangdong Prince）時，就非常推崇他。等到登基后，在太始（Taishi）初年，在建陽門（Jianyang Gate）外建立寺廟，賜錢三十萬，用來供給寺廟的費用。讓道猛擔任綱領。皇帝說，夫人能夠弘揚佛道，佛道憑藉人來弘揚。如今得到您，不只是佛道有益於百姓，也有光耀世望的作用。可以命名為興皇寺（Xinghuang Temple）。開講那天，皇帝親自駕臨，公卿大臣都聚集在一起。有詔書說，道猛法師，道風廣濟，朕一向待您如賓友。每月供給錢三萬，令使四人，白簿吏二十人，車和步輿各一輛。元徽（Yuanhui）三年，在東安寺去世，享年六十五歲（僧史）。 甲子年，宋文帝（Emperor Wen of Song）義隆（Yilong）八月即位，改年號為嘉（Jia）。魏世祖太武帝拓跋燾（Emperor Taiwu of Wei, Tuoba Tao）即位，改年號為光始（Guangshi）。 魏太武帝（Emperor Taiwu of Wei）也遵循太祖（Taizu）太宗（Taizong）崇信佛教的事業。
【English Translation】 Wen came to Xingsi Temple during the Daming period of Emperor Wu to serve as the chief monk of the capital. Empress Dowager Lu Zhao, on the eighth day of the tenth month of the fourth year of Daming, commissioned the creation of a Samantabhadra (Universal Worthy Bodhisattva) statue and held a vegetarian feast at Zhongxing Chanfang (Zhongxing Meditation House), inviting three hundred monks, whose names were listed for participation. After the number of attendees was finalized, a monk arrived late and sat down, conversing with Qi Zhu (Master Qi). Suddenly, he disappeared. Thereupon, Wen submitted a memorial stating that the Empress Dowager was wise and insightful, and her virtue profound (omitted praise). The magnificent statue of Samantabhadra was created, with treasures lavished and exquisite beauty surpassing celestial adornments. After the vegetarian feast and sutra lecture concluded, on the eighth day of this month, during the prearranged seating, a peculiar monk was suddenly seen seated in advance. His appearance was dignified and solemn, his demeanor refined and radiant. Qi Zhu asked his name, and he replied Huiming (Wisdom Brightness), and the temple was called Tian'an (Heavenly Peace). In the midst of their conversation, he suddenly vanished. All those present marveled at the strangeness (omitted praise). Therefore, Wang Shengshi reported that it demonstrated the Daming Dynasty's encouragement of virtue and the manifestation of the wondrous body, personally witnessing the hall where the dragon soars. It was meant to be because Your Majesty's wisdom illuminates the corners of the sea, and your brightness is like the sun and moon. Therefore, Huiming was used as the name, and Tian'an as the temple's name, with the divine foundation extending far and wide. Thus, he happily reported to Qi Zhu, and the meditation house was renamed Tian'an to commend this auspicious sign. Five hundred thousand strings of cash were bestowed. Shi Daomeng, a native of Xiliang, traveled to the capital and resided at Dongan Temple. Emperor Daizong of Song, when he was Prince of Xiangdong, deeply revered and recommended him. After ascending the throne, in the early years of Taishi, he founded a temple outside Jianyang Gate and granted three hundred thousand coins to provide for the temple's expenses. Daomeng was appointed as the leader. The Emperor said, 'A person can propagate the Dharma, and the Dharma relies on people to propagate it. Now, having you is not only beneficial to the people but also brings glory to the world.' It was named Xinghuang Temple. On the day of the opening lecture, the Emperor personally attended, and all the ministers gathered. An edict was issued stating, 'Dharma Master Daomeng, your Dharma teachings are widely beneficial, and I have always treated you as a friend. You will be provided with thirty thousand coins per month, four messengers, twenty clerks, and one carriage and sedan chair each. In the third year of Yuanhui, he passed away at Dongan Temple at the age of sixty-five (Monk History).' In the year of Jiazi, Emperor Wen of Song, Yilong, ascended the throne in August and changed the era name to Jia. Emperor Taiwu of Wei, Tuoba Tao, ascended the throne and changed the era name to Guangshi. Emperor Taiwu of Wei also followed the path of Emperors Taizu and Taizong in revering and believing in Buddhism.
。每引高德沙門。與共談論。輿奉佛像。散華致敬(魏書)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。斌怒將斬謨。謨夢。人告曰。誦觀音經千遍則免。及覺依誦。將就刃。會王慶之諫曰。魏虜威震天下。豈謨能當。未陣而斬副將。以自弱。非䇿也。斌悟。即貸其死。謨乃將兵如故(南史)。
宋元嘉初。南豫州刺廬陵王義真警悟。愛文義。而性輕易。謝靈運。顏延之。僧惠琳。情好款密。嘗云。得志之日。靈運延之為宰相。慧琳為西豫州都督(通鑑)。
是年東宮侖二女。長十一歲次九歲。二月八日並失。三月歸。粗說見佛。九月十五又失一旬。還作外國悟誦書。見西域僧。便相開解。明年十五又失。田者見從風上天。經月乃返。剃頭為尼。自說見佛及比丘尼。曰汝宿緣。為我弟子。手摩其頭。頭髮便落。法名大日法彩。遣曰。可造精舍。當興經法。即除鬼座。旦夕禮誦。每五色光。流泛峰頭。容止音調。詮正有法。上京風規。無不通也。刺史韋郎孔默。皆迎敬異(珠林感通傳)。
(三年)帝以沙門慧琳善談論。因與議朝廷大事。遂參權要。賓客輻湊。門車常有數十兩。座筵嘗滿。琳著高屐。披貂裘。置通呈書。佐孔顗嘗詣之。遇賓客填咽暄涼而已。孔顗慨然
【現代漢語翻譯】 現代漢語譯本：每當遇到有德行的沙門（Śrāmaṇa，佛教出家求道者），就與他們一同談論佛法，供奉佛像，散花以示敬意。（《魏書》記載）魏國來攻打宋國，宋文帝派遣蕭斌抵禦。先鋒王元謨不善於安撫和統領士兵，士兵們畏懼退縮，還沒開戰就逃跑了。蕭斌大怒，要斬殺王元謨。王元謨夢見有人告訴他說：『誦讀《觀音經》千遍就可以免於一死。』醒來后他就按照夢中的指示誦經。當要被處決時，恰逢王慶之勸諫說：『魏國的威勢震懾天下，難道王元謨就能抵擋嗎？還沒開戰就斬殺副將，這是削弱自己的力量，不是好計策。』蕭斌醒悟，就免了他的死罪。王元謨於是像往常一樣帶兵。
宋元嘉初年，南豫州刺史廬陵王義真聰慧，喜愛文學，但性格輕率。謝靈運、顏延之、僧惠琳與他關係密切。他曾說：『如果我得志，就讓謝靈運、顏延之做宰相，慧琳做西豫州都督。』（《資治通鑑》記載）
這一年，東宮的兩個女兒，大的十一歲，小的九歲。二月初八一起失蹤，三月回來，大概說了見到佛的事情。九月十五又失蹤了十天。回來后能寫外國的悟誦書。見到西域僧人，就能互相理解。第二年十五又失蹤。種田的人看見她們乘風上天。過了一個月才回來，剃了頭髮做了尼姑。自己說見到佛和比丘尼（Bhikkhunī，女性出家人），比丘尼說：『你與我有宿世的因緣，做我的弟子吧。』用手摩她的頭，頭髮就掉了。法名大日法彩。比丘尼說：『可以建造精舍，應當弘揚經法。』於是就清除了鬼神的位置，早晚禮拜誦經。常常有五色光芒，在山峰上流淌。容貌舉止，音調，都非常端正有法度，京城的風範，沒有不通曉的。刺史韋郎、孔默，都迎接敬重，認為她們很奇異。（《珠林感通傳》記載）
（三年）皇帝認為沙門（Śrāmaṇa，佛教出家求道者）慧琳善於談論，於是和他商議朝廷大事，於是參與到重要的權力事務中。賓客聚集，門前的車常常有幾十輛，座位上常常坐滿。慧琳穿著高底鞋，披著貂皮大衣，設定通呈書。佐官孔顗曾經去拜訪他，遇到賓客擁擠，只是簡單地問候了一下。孔顗感慨不已。
【English Translation】 English version: Whenever he encountered virtuous Śrāmaṇas (Buddhist renunciates seeking enlightenment), he would discuss the Dharma with them, offer Buddhist images, and scatter flowers to show respect. (From the Book of Wei) When the Wei attacked the Song, Emperor Wen sent Xiao Bin to resist. The vanguard Wang Yuanmo was not good at pacifying and commanding soldiers, and the soldiers were fearful and retreated, fleeing before the battle. Xiao Bin was furious and wanted to execute Wang Yuanmo. Wang Yuanmo dreamed that someone told him: 'Recite the Avalokiteśvara (Guanyin) Sutra a thousand times and you will be spared.' Upon waking up, he recited the sutra according to the dream. When he was about to be executed, Wang Qingzhi advised: 'The Wei's power shakes the world, how can Wang Yuanmo resist? To execute a deputy general before the battle is to weaken ourselves, not a good strategy.' Xiao Bin realized and spared his life. Wang Yuanmo then led the troops as before.
In the early years of Yuanjia in the Song Dynasty, Liu Lingwang Yizhen, the governor of Nanyu Province, was intelligent and fond of literature, but his personality was frivolous. Xie Lingyun, Yan Yanzhi, and the monk Huilin were close friends with him. He once said: 'If I achieve my ambitions, I will make Xie Lingyun and Yan Yanzhi prime ministers, and Huilin the governor of Xiyu Province.' (From the Zizhi Tongjian)
In this year, the two daughters of the Eastern Palace, the elder eleven years old and the younger nine years old, disappeared together on the eighth day of the second month and returned in the third month, roughly saying that they had seen the Buddha. On the fifteenth day of the ninth month, they disappeared again for ten days. Upon returning, they could write foreign scriptures of enlightenment. When they saw monks from the Western Regions, they could understand each other. On the fifteenth day of the following year, they disappeared again. Farmers saw them ascending to heaven on the wind. They returned after a month, shaved their heads, and became nuns. They said that they had seen the Buddha and Bhikkhunīs (female Buddhist renunciates), and the Bhikkhunī said: 'You have a karmic connection with me from a previous life, become my disciple.' She stroked her head, and her hair fell off. Her Dharma name was Dari Facai. The Bhikkhunī said: 'You can build a monastery and promote the scriptures.' So they removed the ghost seats and performed rituals and recited scriptures morning and evening. Often, five-colored lights flowed over the peak. Her appearance, demeanor, and tone were all very proper and lawful, and she was familiar with the customs of the capital. The governors Wei Lang and Kong Mo both welcomed and respected them, considering them extraordinary. (From the Zhulin Gantong Zhuan)
(In the third year) The Emperor, considering that the Śrāmaṇa (Buddhist renunciate) Huilin was good at discussing, consulted with him on important matters of the court, and thus he participated in important power affairs. Guests gathered, and there were often dozens of carriages in front of the door, and the seats were often full. Huilin wore high-soled shoes, a sable coat, and set up a channel for presenting memorials. The assistant official Kong Yi once visited him, but encountered a crowd of guests and only exchanged simple greetings. Kong Yi was filled with emotion.
曰。有黑衣宰相。可謂冠履失所矣(通鑑)罽賓沙門曇無讖。善咒術。境內災疫。所向皆驗。涼主蒙遜甚重之。稱聖人。諸女子婦皆往受術。魏主聞之。使高平公李順往徴之。遜留不遣。再遣順喻涼主。䇿加九錫。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。欲往不可。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(通鑑)。
己巳 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。又為母造丈六石像。在子山寺。是年因子世興攻罕而亡。乃謂事佛無靈。毀寺逐僧。時將入寺禮拜。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。無讖于癸酉三月。固辭西歸。四月遜卒。子牧犍立。國亦尋滅(感通錄)。
宋文帝。召慧觀法師講法。觀初師遠公。后師什公。參譯。思入玄微。時曰通情則生融上首。精難則觀肇第一。至宋武。召止道場寺(僧史)。蒲坂城中火災。民居蕩盡。唯寺塔不焚。人家經像亦不燒。一城敬信(冥符記)。
天竺求那䟦摩
【現代漢語翻譯】 現代漢語譯本： 說：『有黑衣宰相，真可謂是冠履倒置了。』（《資治通鑑》）罽賓（Kashmir）沙門（Shramana，佛教出家修行者）曇無讖（Dharmaksema），擅長咒術。境內發生災疫，他所到的地方都很靈驗。涼主（Liang ruler）蒙遜（Meng Xun）非常器重他，稱他為『聖人』。很多女子和婦女都去向他學習法術。魏主（Wei ruler）聽說了這件事，派遣高平公（Duke of Gaoping）李順（Li Shun）前去徵召他。蒙遜扣留不放。魏主再次派遣李順去勸說涼主，策封他加九錫（nine bestowments）。說：『曇無讖道德高尚，朕想見他一面，可以派驛站的馬車送他來。』蒙遜說：『我侍奉朝廷沒有什麼虧欠，這是我的老師，死了也就算了，想讓他去是不可能的。』李順說：『朝廷欽佩您的忠義，所以才給予您特殊的禮遇。現在卻因為一個道人，損害了大功，不忍受一時的憤怒，說出不該說的話，辜負了朝廷的待遇之意，我為您感到不值。』蒙遜說：『您說的話確實很好聽，只是恐怕您的真心不是這樣吧。』蒙遜最終沒有放曇無讖走。於是魏主怨恨他。（《資治通鑑》）
己巳年，涼主蒙遜最初在涼州（Liangzhou）南邊一百里的琢石崖（Zhuoshi Cliff）上，設定佛像，有的用石頭雕刻，有的用泥土塑造，千變萬化。又為母親建造了一尊一丈六尺高的石像，在子山寺（Zishan Temple）。這一年，因為兒子世興（Shi Xing）攻打罕（Han）而滅亡，於是認為事奉佛沒有靈驗，毀壞寺廟，驅逐僧人。當時將要進入寺廟禮拜時，這尊佛像涕淚交流。士兵驚恐地回去稟告。蒙遜親自前去觀看，佛像流下的眼淚像泉水一樣。立即叩頭禮拜謝罪，尊敬僧人，設齋供養，更加精進虔誠。曇無讖在癸酉年三月，堅決辭別要西歸。四月，蒙遜去世。兒子牧犍（Muqian）繼位。國家也很快滅亡。（《感通錄》）
宋文帝（Emperor Wen of Song）召見慧觀（Huiguan）法師講法。慧觀最初以遠公（Yuan Gong）為師，後來以什公（Shi Gong，鳩摩羅什，Kumarajiva）為師，參與翻譯佛經，思維深入玄妙。當時人們說，『通達情理，首推生融（Sengrou）；精通疑難，第一是觀肇（Guanzhao）。』到了宋武帝（Emperor Wu of Song），召他住在道場寺（Daochang Temple）。（《僧史》）蒲坂（Puban）城中發生火災，百姓的房屋全部燒燬，只有寺廟和佛塔沒有被燒燬，百姓家中的佛經和佛像也沒有被燒燬。全城的人都敬信佛教。（《冥符記》）
天竺（India）求那跋摩（Gunabhadra）
【English Translation】 English version: It was said: 'Having a prime minister in black robes can be described as shoes and hat misplaced.' (Zizhi Tongjian) The Shramana (Buddhist renunciate) Dharmaksema of Kashmir was skilled in incantations. When disasters and plagues occurred within the territory, his methods were invariably effective. Meng Xun, the ruler of Liang, greatly valued him, referring to him as a 'sage.' Many women and wives went to him to learn magical arts. The ruler of Wei heard of this and sent Li Shun, the Duke of Gaoping, to summon him. Meng Xun detained him and refused to let him go. The ruler of Wei sent Li Shun again to persuade the ruler of Liang, offering him the Nine Bestowments, saying: 'Dharmaksema's virtue is vast and profound. I desire to meet him once. You may send him by express courier.' Meng Xun said, 'I have not failed in my service to the court. This is my teacher; if he dies, so be it. It is impossible for him to go.' Li Shun said, 'The court admires your loyalty and righteousness, and therefore bestows upon you special honors. Now, because of a Daoist, you are undermining great achievements, unable to bear a moment's anger, saying things that should not be said, and betraying the court's intention to treat you well. I feel it is not worth it for you.' Meng Xun said, 'Your words are indeed beautiful, but I fear your true feelings are not like this.' Meng Xun ultimately did not let Dharmaksema go. Thereupon, the ruler of Wei resented him. (Zizhi Tongjian)
In the year of Ji Si, the ruler of Liang, Meng Xun, initially set up Buddha images on Zhuoshi Cliff, a hundred li south of Liangzhou, some carved from stone, others molded from clay, in countless variations. He also built a sixteen-foot-tall stone statue for his mother in Zishan Temple. In this year, because his son Shi Xing attacked and destroyed Han, he then believed that serving the Buddha was ineffective, destroyed temples, and expelled monks. At that time, when he was about to enter the temple to worship, this statue of the Buddha shed tears. The soldiers were terrified and returned to report it. Meng Xun went to see it himself, and the tears flowing from the statue were like a spring. He immediately prostrated himself, apologized, respected the monks, and held a vegetarian feast, becoming even more devout. In the third month of Guiyou, Dharmaksema firmly declined and wanted to return west. In the fourth month, Meng Xun died. His son Muqian succeeded him. The state was also soon destroyed. (Gantong Lu)
Emperor Wen of Song summoned the Dharma master Huiguan to lecture on the Dharma. Huiguan initially took Yuan Gong as his teacher, and later took Kumarajiva as his teacher, participating in the translation of Buddhist scriptures, and his thinking was profound and subtle. At that time, people said, 'For understanding principles, Sengrou is the foremost; for mastering difficulties, Guan Zhao is the first.' When it came to Emperor Wu of Song, he summoned him to reside in Daochang Temple. (Seng Shi)
In Puban city, a fire broke out, and the homes of the people were completely burned down, but only the temples and pagodas were not burned. The Buddhist scriptures and statues in the homes of the people were also not burned. The whole city revered and believed in Buddhism. (Ming Fu Ji)
Gunabhadra of India
(此云功德鎧)初遜國出家。屬國諸王。皆受其歸戒。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。於是臣民。稽首歸命。元嘉初。文帝聞其名。遣使航海。往阇婆邀之。聽乘驛詣闕。常在定。累日不出。或致雨不沾。履泥不濕。靈異無方。八年赴京。正月至金陵。引對。帝迓勞殊勤。一日召問曰。寡人常欲持齋不殺。以身應物。弗獲所愿。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。刑不夭命。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。安在掇半日之餐。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。帝尊為師。命居祇園寺。供給隆厚。講法華經。並十地品。帝率公卿。日集座下。法席之盛。前所未聞。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)。
神僧杯度。初出冀州。神力卓絕。或扣冰而浴。或著屐上山。或徒行入市。唯荷一蘆圌子。十人不能舉。或見四小兒者(即四天王)。廣陵
【現代漢語翻譯】 現代漢語譯本： （此云功德鎧）初遜（name of a monk）國出家。屬國諸王，皆受其歸戒。游阇婆國（Java）。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。』於是臣民，稽首歸命。元嘉初，文帝（Emperor Wendi of the Liu Song dynasty）聞其名，遣使航海，往阇婆邀之，聽乘驛詣闕。常在定，累日不出，或致雨不沾，履泥不濕，靈異無方。八年赴京，正月至金陵（present-day Nanjing）。引對，帝迓勞殊勤。一日召問曰：『寡人常欲持齋不殺，以身應物，弗獲所愿，幸教之。』摩（short for 摩訶衍，Mahayana）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，刑不夭命，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。安在掇半日之餐，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。』帝尊為師，命居祇園寺（Jetavana），供給隆厚，講法華經（Lotus Sutra），並十地品（Dasabhumika Sutra）。帝率公卿，日集座下，法席之盛，前所未聞。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）
神僧杯度（name of a monk），初出冀州（Ji province）。神力卓絕，或扣冰而浴，或著屐上山，或徒行入市，唯荷一蘆圌子，十人不能舉，或見四小兒者（即四天王，Four Heavenly Kings）。廣陵（Guangling)
【English Translation】 English version: （This is said to be 'Armor of Merit'）Initially, Xùn (name of a monk) left home in his country. All the kings of the dependent states received his precepts of refuge. He traveled to the country of Java. Its king wanted to leave home to serve him, but the ministers strongly pleaded against it, which he refused. So he ordered the country, saying, 'If all the land reverently observes the monk's precepts of refuge, then I will follow your request.' Thereupon, the subjects prostrated themselves and took refuge in him. In the early years of Yuanjia, Emperor Wendi (Emperor Wendi of the Liu Song dynasty) heard of his name and sent envoys across the sea to Java to invite him, allowing him to travel by post to the capital. He was often in meditation, not emerging for days. Sometimes, rain would not wet him, and walking in mud would not soil his shoes. His spiritual wonders were boundless. In the eighth year, he went to the capital, arriving in Jinling (present-day Nanjing) in the first month. He was granted an audience, and the Emperor greeted him with great diligence. One day, he summoned him and asked, 'I have always wanted to observe a vegetarian diet and not kill, but in dealing with affairs, I have not been able to fulfill my wish. I hope you can teach me.' Mó (short for 摩訶衍，Mahayana) said, 'The Way is in the heart, not in the deed; the Dharma depends on oneself, not on others. Moreover, what emperors practice is different from what commoners do. If commoners do not restrain themselves and endure hardship, what use are they? Emperors take the four seas as their home and the myriad people as their children. If they issue a good word, then the scholars and commoners will all be pleased; if they implement a good policy, then the ministers will be harmonious; if punishments do not prematurely end lives and labor does not exhaust strength, then the wind and rain will be timely, and the hundred grains will flourish. To observe a vegetarian diet in this way is a great vegetarian diet indeed. To not kill in this way is a great benefit indeed. Why bother with abstaining from a half-day's meal or saving the life of a single bird, and then call it great salvation?' The Emperor stroked the table and sighed, saying, 'The common people are deluded by distant principles, and monks are attached to near teachings. Your words, Master, can discuss the boundary between heaven and man.' The Emperor honored him as his teacher, ordered him to reside in Jetavana, and provided him with generous offerings. He lectured on the Lotus Sutra and the Dasabhumika Sutra. The Emperor led the dukes and ministers to gather daily beneath his seat. The splendor of the Dharma assembly was unprecedented. The King of Java sent an envoy to present a memorial, saying, 'The great lord of the Song Dynasty, the auspicious Son of Heaven, teaches and transforms with wisdom, bringing peace and security to all beings. Although I am far away, I also receive spiritual blessings.' (Comprehensive Record)
The divine monk Bēi Dù (name of a monk) initially emerged from Ji province. His spiritual power was extraordinary. Sometimes he would bathe in broken ice, sometimes he would wear clogs to climb mountains, sometimes he would walk alone into the market, only carrying a reed basket that ten people could not lift. Sometimes he was seen with four small children (namely, the Four Heavenly Kings). Guangling
李家。奉之頗久。忽索袈裟。李辦未至。度云暫出。至夜不歸。次日覓之。在北巖下。鋪敗袈裟于地。臥之而死。頭前腳后。皆生蓮華。邑人共葬之。后數日有從北來云。見度負蘆圌。行向彭城。乃共開棺。唯見華履焉。彭城黃欣者。深敬佛法。見杯度。拜請還家。其家至貧。但麥飯而已。度甘之密然。止得半載。忽語欣云。可覓蘆圌三十六枚。欣辦至列于庭中。度密封之。語欣令開。錢帛皆滿。欣受之。皆為功德。一年度辭東吳。見網者從乞魚。不與。度投兩小石於水中。俄有兩牛鬥。其網碎。牛即不見。分身應供。游止無定○吳郡朱齡石。使往遼東。失道。泛海月餘。達於一島。糧水俱竭。入島求泉。乃見一寺。堂宇嚴麗。僧問所從。具說行事。設食飲水。問以去留。石曰。此乃聖居。非凡可住。僧曰。欲往任懷。石辭。僧曰。去家二十萬餘裡。石驚曰。何緣得達。僧曰當送勿憂。又曰識杯度道人不。曰識之。便指壁上缽袋曰。此是彼物。有小過。罰在人間。取缽袋與石。並書一封。上寫字不可識。可將書缽與之。令沙彌送石。勿從來道。直路至船所。沙彌以竹枝著船頭。語曰。但閉目。石依言。只聞風聲。數息間。達揚都大桁。正值杯度。騎桁欄。口云馬馬。石至。書自飛上度手。驚曰。汝那得蓬萊道人書。喚
我歸耶。具說由緣。將缽與之。曰我不見此四十餘年。擲上入云。下還接取。其時南州陳氏。奉度至䖍。是日出晚不還。度闡化四十餘年。后亦有數見之如故(一作靈期感通錄)。
廬山遠法師結社。陶淵明謝靈運二人。不入社。陶好飲。謝心雜。淵明六十三。終於宋丁卯。作搜神錄。多載佛之靈驗。有孟顗者。事佛精勤。每為謝所輕。乃謂顗曰。生天須在靈運前。成佛必在靈運后。顗衘之。后謝降為臨川內史。從廣州而卒。壽四十九。宋景平十年癸卯。臨終有詩云。悽悽霜后柏。納納含風菌。邂逅竟既時。修矩非愍恨。恨我君子志。不得巖上泯。送心正覺前。斯痛久已忍(弘明集)。
乙亥 文帝元嘉十二年。丹陽尹蕭謨之上表言。佛法被于中國。已歷年代。形像塔寺。所在千數。自頃以來。情敬浮未。不以精誠為至。更以奢𥪰為重。材竹銅彩。縻損無極。無關神祇。有累人事。不為之防。流遁未息。請自今欲鑄銅像。及造塔寺。皆當列言須報。乃得為之。不允○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。當以佛為指南。比見顏延之。析達性論。宗炳難黑白論。其說大明性理。若使率土之民。皆淳此
【現代漢語翻譯】 現代漢語譯本：我皈依佛門了。請詳細說說事情的緣由。於是將缽遞給他。他說：『我四十多年沒見過這樣的事了。』然後將缽拋向雲中，缽又落下來被他接住。當時南州的陳氏，虔誠地供養僧人到虔州。那天（僧人）出去很晚沒有回來。度闡化了四十多年。後來也有人多次見到他，和以前一樣。（這件事）也記載在《靈期感通錄》中。
廬山的遠法師（慧遠，東晉時期著名僧侶）結社唸佛。陶淵明（東晉著名詩人）和謝靈運（南朝宋詩人）二人沒有加入。陶淵明喜歡喝酒，謝靈運心思雜亂。陶淵明享年六十三歲，于宋丁卯年去世。他著有《搜神記》，其中記載了很多關於佛的靈驗故事。有個叫孟顗的人，信奉佛教非常精勤，常常被謝靈運輕視。謝靈運就對孟顗說：『你往生天界一定在我謝靈運之前，但你成佛一定在我謝靈運之後。』孟顗對此耿耿於懷。後來謝靈運被貶為臨川內史，在廣州去世，享年四十九歲。宋景平十年癸卯年，臨終前他寫了一首詩說：『淒涼啊，霜后的柏樹，遲鈍啊，包含風的菌類。相遇最終到了盡頭，修身立矩並非爲了免除災禍。遺憾的是我的君子之志，不能在山巖上消泯。將心送往正覺之前，這種痛苦我早已忍受。（出自《弘明集》）』
乙亥年，文帝元嘉十二年。丹陽尹蕭謨之上書進言：『佛法傳入中國，已經歷了很長時間。佛像和寺廟，到處都是，數以千計。自從近來，人們的情感和敬意變得浮淺，不以精誠為根本，反而以奢靡為重。木材、竹子、銅器、顏料，耗費巨大，沒有止境。這與神祇無關，反而給百姓帶來負擔。如果不加以防範，這種風氣將無法停止。』他請求從今以後，如果要鑄造銅像，以及建造寺廟，都應當上報朝廷批準，才能進行。皇帝沒有同意。皇帝問侍中何尚之和吏部羊元保說：『我沒有時間讀經，對於因果報應的事情，還不瞭解。你們這些當世的賢才，都信奉佛教。范泰（東晉末至南朝宋官員）和謝靈運都說，六經法度，本來是爲了治理世事，如果一定要尋求妙道，應當以佛為指引。』近來我看到顏延之（南朝宋文學家）分析通達性論，宗炳（南朝宋畫家、音樂家）駁斥黑白論，他們的說法非常明白地闡述了性理。如果能讓天下的百姓，都純正地信奉這些。
【English Translation】 English version: I take refuge in Buddhism. Please explain the reason in detail. Then (someone) handed him the alms bowl. He said, 'I haven't seen anything like this in over forty years.' Then he threw the bowl into the clouds, and it fell back down and he caught it. At that time, the Chen family of Nanzhou, devoutly supported monks to Qianzhou. That day, (the monk) went out late and did not return. Du Chan (the monk's name) expounded the Dharma for more than forty years. Later, some people saw him many times, just as before. (This event) is also recorded in 'Ling Qi Gan Tong Lu' (Records of Spiritual Encounters).
Master Yuan (Huiyuan, a famous monk in the Eastern Jin Dynasty) of Mount Lu established a society for reciting the Buddha's name. Tao Yuanming (a famous poet of the Eastern Jin Dynasty) and Xie Lingyun (a poet of the Southern Song Dynasty) did not join. Tao Yuanming liked to drink, and Xie Lingyun's mind was cluttered. Tao Yuanming died at the age of sixty-three, in the year Dingmao of the Song Dynasty. He wrote 'Sou Shen Ji' (Records of Searching for the Supernatural), which contains many stories about the miraculous powers of the Buddha. There was a man named Meng Yi, who was very diligent in his devotion to Buddhism, and was often looked down upon by Xie Lingyun. Xie Lingyun said to Meng Yi, 'You will surely be reborn in heaven before me, Xie Lingyun, but you will surely become a Buddha after me, Xie Lingyun.' Meng Yi resented this. Later, Xie Lingyun was demoted to the Prefect of Linchuan and died in Guangzhou at the age of forty-nine. In the year Guimao of the tenth year of Jingping in the Song Dynasty, he wrote a poem before his death, saying: 'How desolate, the cypress after the frost, how dull, the fungus containing the wind. Meeting has finally come to an end, cultivating oneself is not to avoid disaster. What a pity that my gentleman's ambition cannot be extinguished on the rocks. Sending my heart before perfect enlightenment, I have long endured this pain. (From 'Hong Ming Ji')'
In the year Yihai, the twelfth year of Yuanjia of Emperor Wen, Xiao Mo, the Yin of Danyang, submitted a memorial saying: 'Buddhism has been introduced into China for a long time. Buddha statues and temples are everywhere, numbering in the thousands. Since recently, people's feelings and respect have become superficial, not based on sincerity, but on extravagance. Wood, bamboo, copper, and paint are consumed in great quantities, without end. This has nothing to do with the deities, but burdens the people. If this is not prevented, this trend will not stop.' He requested that from now on, if copper statues are to be cast, and temples are to be built, they should be reported to the court for approval before they can be carried out. The emperor did not approve. The emperor asked the Attendant He Shangzhi and the Official Yang Yuanbao, 'I do not have time to read the scriptures, and I do not understand the matter of karma and retribution. You, the talents of this era, all believe in Buddhism. Fan Tai (an official from the end of the Eastern Jin to the Southern Song Dynasty) and Xie Lingyun both said that the laws and regulations of the Six Classics were originally for governing the world, and if one must seek the wonderful path, one should take the Buddha as a guide.' Recently, I saw Yan Yanzhi (a writer of the Southern Song Dynasty) analyze and understand the theory of nature, and Zong Bing (a painter and musician of the Southern Song Dynasty) refute the theory of black and white. Their statements clearly explain the principles of nature. If we can make the people of the world purely believe in these.
化。則朕坐致大平矣。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。郗超。王坥。王恭。謝尚。載逵。郭文。孫綽等。或宰輔冠冕。或人倫羽儀。或致情天人之際。或坑跡雲霞之表。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。編戶億千。則仁人百萬。夫能行一善。則去一惡。去一惡。則息一刑。一刑息於家。萬刑息於國。此明詔所謂坐教大平者是也。故圖澄適趙。二石減暴。靈塔放光。符健損虛。神道助化照然可觀。謨之請制。不謂全非。但傷蠹道俗。本在無[彳*十]僧尼。然而情偽難分。去取未易耳。至土木之工。雖若靡費。且植福報恩。不可頓絕。臣比斟酌。進退未安。今日面奉德音。實用欣抃。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。孫吳盡併吞之計。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。來慧嚴論辨。常曰。卿等不愧支許矣。
元嘉十三年。上巳日。駕幸曲水。公卿畢集。帝命賦詩。沙門慧觀先成奏。帝大悅。以示百官。皆服其才。初觀與慧嚴。謝靈運等。詳定涅槃經。頗增減其辭。夢神人呵曰。敢妄以凡情。輕瀆聖典。觀等懼而止○帝嘗問慧觀。頓悟之理孰精。觀以生法師弟子道猷對。有旨召入內。盛集名流。猷敷宣有序。法義粲然。聞者開悟。有攻難者。猷必挫而釋之。帝稱善(僧史)。
十四年。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。借健夫一百大舡十隻。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。劭即給人舡。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。今特相隨嘉。於是令人輦取廟銅。十取一而舡滿。歸帆甚利。群蠻相報。追不及矣。還都鑄像既成。唯焰光未備。文帝為造金薄圓光。安彭城寺。大始中。明帝移像湘宮寺(僧傳)。
釋靈徹。初師遠法師。通經論。詩文著名。問遠公曰。律禁管絃。戒絕歌舞。一吟一詠。可得為乎。遠曰。
【現代漢語翻譯】 現代漢語譯本：蕭謨之的建議最終被擱置。等到顏延之撰寫《離識論》時，慧嚴前去辯論，顏延之常常說：『你們這些人真不愧是支遁和許詢啊！』 元嘉十三年（公元436年）三月三日，皇帝前往曲水遊玩，公卿大臣全部聚集。皇帝命令大家賦詩，沙門慧觀率先完成並呈上。皇帝非常高興，把詩給百官看，大家都佩服他的才華。當初，慧觀與慧嚴、謝靈運等人一起詳細修訂《涅槃經》，（他們）稍微增刪了其中的文辭。夢中神人呵斥道：『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（擅自修改）。皇帝曾經問慧觀，關於頓悟的道理誰理解得最精深。慧觀用生法師的弟子道猷來回答。皇帝下旨召見道猷入宮，聚集了眾多名流。道猷的闡述有條不紊，佛法義理明晰透徹，聽的人都開了悟。有人提出質疑，道猷必定駁倒並解釋清楚。皇帝稱讚他很好（出自《僧史》）。 元嘉十四年（公元437年），釋僧亮想要建造一尊一丈六尺高的金像。聽說湘州伍子胥廟有很多銅器，僧亮告訴刺史張劭，借一百個身強力壯的工人，十條大船。張劭說：『這座廟非常靈驗，冒犯的人一定會死。而且還有蠻人守護，怎麼可能得到呢？』僧亮說：『如果真的有福德，就與施主共同享有；如果有什麼罪過，我自己承擔。』張劭就派人給了他船隻。三天後到達廟前。廟前有兩口大鍋，能容納一百多斛。鍋里有一條巨大的蛇，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。隨即看見一個人拿著笏板出來說：『聽說法師的道業非凡，營建佛像功德重大，現在特來相助。』於是讓人搬運廟裡的銅器，只取十分之一船就滿了。回程的船帆非常順利。蠻人互相報告，追趕不上。回到都城后，鑄造佛像已經完成，只有火焰光環還沒有準備好。文帝為佛像製造了金箔圓光，安放在彭城寺。大始年間，明帝將佛像移到了湘宮寺（出自《僧傳》）。 釋靈徹，起初以遠法師為師，精通經書理論，詩文也很有名。他問遠公說：『戒律禁止管絃樂器，戒條斷絕歌舞。一吟一詠，可以做嗎？』遠公說：
【English Translation】 English version: Xiao Mo-zhi's proposal was thus shelved. When Yan Yanzhi wrote 'Discourse on the Separation of Consciousness' (離識論, Lí Shí Lùn), Huiyan came to debate. Yan often said, 'You are not ashamed to be compared to Zhi Dun (支遁) and Xu Xun (許詢)!' In the thirteenth year of the Yuanjia era (436 AD), on the Shangsi Festival, the Emperor went to Qu River (曲水, Qū Shuǐ). All the dukes and ministers gathered. The Emperor ordered them to compose poems. The Shramana Huiguan was the first to finish and present his poem. The Emperor was very pleased and showed it to all the officials, who admired his talent. Initially, Huiguan, Huiyan, Xie Lingyun (謝靈運), and others revised the Nirvana Sutra (涅槃經, Nièpán Jīng) in detail, slightly adding and subtracting from its wording. A deity rebuked them in a dream, saying, 'How dare you lightly profane the sacred scriptures with mortal emotions!' Huiguan and the others were afraid and stopped (their unauthorized modifications). The Emperor once asked Huiguan who had the most profound understanding of the principle of sudden enlightenment. Huiguan replied with Daoyou, a disciple of Dharma Master Sheng. An imperial decree summoned him to the palace, gathering many famous figures. Daoyou's exposition was orderly, and the Dharma's meaning was clear and thorough, enlightening those who heard it. When someone raised objections, Daoyou would refute and explain them. The Emperor praised him as excellent (from 'Monk History' 僧史). In the fourteenth year of the Yuanjia era (437 AD), the monk Sengliang wanted to build a sixteen-foot-tall golden statue. Hearing that the Temple of Wu Zixu (伍子胥, Wǔ Zǐxū) in Xiangzhou had many bronze objects, Sengliang told the governor Zhang Shao to borrow one hundred strong laborers and ten large boats. Zhang Shao said, 'This temple is very efficacious; those who offend it will surely die. Moreover, there are barbarians guarding it; how can you possibly obtain anything?' 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 boats and men. Three days later, they arrived at the temple. In front of the temple were two large cauldrons, each holding over one 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, and the snake immediately disappeared. Soon, a person holding a tablet appeared and said, 'I have heard that the Master's practice is extraordinary and that building a Buddha statue is a great meritorious deed. I have come to assist you.' So they had people carry away the bronze from the temple, taking only one-tenth, and the boat was full. The return voyage was very smooth. 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 foil halo for the statue and placed it in Pengcheng Temple. During the Dashi era, Emperor Ming moved the statue to Xiangong Temple (from 'Monk Biography' 僧傳). The monk Lingche initially studied with Dharma Master Yuan, mastering the sutras and treatises, and was also famous for his poetry and prose. He asked Master Yuan, 'The precepts forbid stringed instruments and prohibit singing and dancing. Is it permissible to recite a verse or compose a poem?' Master Yuan said:
觸物興想。亂情妨道。弗足為也。由是絕棄筆硯。講演大法(僧傳)。
庚辰 魏大平真君元年。宋景平十七十九年。西域獻火浣布袈裟。文帝時自披之。
甲申 宋二十一年。魏武大平真君五年。第三主世祖武帝燾。元帝長子。滅僧廢教之第一武也。 魏主詔。王公已下至庶人。有私養沙門巫覡於家者。皆遣詣官曹。過二月十五日不出。沙門巫覡死。主人門誅(覡胡的反女巫)。
真君七年。魏主太武。與崔浩皆信重寇謙之。奉其道。浩素不喜佛法。亦言于魏主。臣為佛法虛誕。為世費害。宜禁除之。及魏主討蓋吳。至長安入佛寺。沙門飲從官酒。入其室。大有兵器。出以白帝。帝怒曰。此非沙門所用。必與蓋吳通謀為亂耳。命有司按誅合寺沙門。閱其財產。大有釀具。及州郡牧守富人所寄藏物以萬計。又為窟室。以匿婦女。浩說。命悉誅天下沙門。毀諸經像。帝從之。寇謙之與浩固爭。浩不從。先盡誅長安沙門。焚燬經像。並來留臺下。四方一用長安法○詔後漢荒君。信感邪偽。以敗天常。自古九州之中。未嘗有此夸誕大言。不本人情。叔季之世。莫不眩焉。由是王教不行。禮義大壞。九服之內。鞠為丘墟。朕承天緒。欲除偽定真。復羲農之治。其餘一切蕩除。滅其軌跡。自今已后。敢有事胡
【現代漢語翻譯】 現代漢語譯本 觸景生情，會擾亂心緒，妨礙修道，不足為取。因此，他斷然拋棄了筆墨紙硯，專心講授佛法。（出自《高僧傳》）
庚辰年，北魏大平真君元年，南朝宋景平十七年（或十九年）。西域進獻了火浣布袈裟。宋文帝時期，文帝親自穿戴。
甲申年，南朝宋二十一年，北魏武大平真君五年。第三位君主世祖武帝拓跋燾，是元帝的長子。他是滅佛廢教的第一位武帝。
魏主下詔：王公以下至平民百姓，凡有私自供養沙門（shā mén，佛教出家人的通稱）或巫覡（xí，男巫和女巫的統稱）的，都要送到官府。超過二月十五日不送出的，沙門和巫覡處死，主人全家處死（覡，指胡人的女巫）。
真君七年，魏主太武帝，與崔浩都非常信任和器重寇謙之（kòu qiān zhī，人名）。信奉他的道教。崔浩（cuī hào，人名）一向不喜歡佛法，也對魏主說：『我認為佛法虛妄荒誕，對世事有害無益，應該禁止和剷除。』當時魏主討伐蓋吳（gài wú，人名），到達長安，進入佛寺，發現沙門飲用隨從官員的酒，進入他們的房間，發現大量兵器。於是將此事稟告魏主。魏主大怒說：『這些不是沙門應該使用的東西，一定是與蓋吳勾結，圖謀作亂！』命令有關官員逮捕並誅殺全寺的沙門，清查他們的財產，發現大量釀酒器具，以及州郡長官、富人寄存在寺廟裡的財物，數以萬計。寺廟還挖掘地窖，用來藏匿婦女。崔浩趁機勸說，命令全部誅殺天下的沙門，焚燬所有的佛經和佛像。魏主聽從了他的建議。寇謙之與崔浩極力爭辯，但崔浩不聽。於是先將長安的沙門全部誅殺，焚燬佛經佛像，並將此事上報留臺。各地都效仿長安的做法。詔書中說：後漢的昏庸君主，信奉虛妄邪惡的學說，以致敗壞了天道常理。自古以來，九州之中，從未有過如此夸誕不實、不近人情的言論。末世之人，無不被其迷惑。因此，王道教化不能推行，禮義綱常徹底敗壞，整個國家，變成一片廢墟。朕繼承皇位，想要剷除虛偽，匡正真理，恢復羲皇農皇的統治。其餘一切都要盪滌清除，滅絕其軌跡。從今以後，膽敢信奉胡人
【English Translation】 English version Being touched by external things stirs up emotions and hinders the path to enlightenment, making it unworthy. Therefore, he resolutely abandoned pen and ink, focusing on expounding the Great Dharma. (From 'Biographies of Eminent Monks')
In the year Gengchen, the first year of the Taiping Zhenjun era of the Northern Wei Dynasty, and the seventeenth (or nineteenth) year of the Jingping era of the Southern Song Dynasty, the Western Regions presented a fire-resistant cloth kasaya (kā shā yé, a monk's robe). Emperor Wen of the Song Dynasty personally wore it during his reign.
In the year Jiashen, the twenty-first year of the Southern Song Dynasty, and the fifth year of the Taiping Zhenjun era of the Northern Wei Dynasty, the third ruler, Emperor Shizu Wu, Tuoba Tao (tuō bá táo, personal name), was the eldest son of Emperor Yuan. He was the first Emperor Wu to destroy Buddhism and abolish its teachings.
The Wei ruler issued an edict: From princes and dukes down to commoners, anyone who privately supports shamen (Buddhist monks) or wu xi (shamans, male and female witches) at home must send them to the government office. Those who fail to do so by the fifteenth day of the second month will have the shamen and wu xi executed, and the head of the household will be executed along with their entire family (xi refers to female witches of the Hu people).
In the seventh year of the Zhenjun era, Emperor Taiwu of Wei and Cui Hao (cuī hào, personal name) both greatly trusted and valued Kou Qianzhi (kòu qiān zhī, personal name), adhering to his Daoist teachings. Cui Hao had always disliked Buddhism and also said to the Wei ruler, 'I believe that Buddhism is false and absurd, harmful and useless to the world, and should be prohibited and eradicated.' At that time, the Wei ruler was campaigning against Gai Wu (gài wú, personal name) and arrived in Chang'an. Upon entering a Buddhist temple, he discovered shamen drinking wine with the accompanying officials and found a large number of weapons in their rooms. He reported this matter to the Wei ruler, who angrily said, 'These are not things that shamen should possess; they must be colluding with Gai Wu to plot rebellion!' He ordered the relevant officials to arrest and execute all the shamen in the temple and to investigate their property, discovering a large number of brewing utensils and valuables worth tens of thousands that were deposited in the temple by local officials and wealthy people. The temple also had underground cellars used to hide women. Cui Hao seized the opportunity to advise the emperor to order the execution of all shamen in the land and the burning of all Buddhist scriptures and images. The Wei ruler followed his advice. Kou Qianzhi argued vehemently with Cui Hao, but Cui Hao would not listen. Therefore, all the shamen in Chang'an were executed first, and the Buddhist scriptures and images were burned. This was then reported to the central government. All regions followed the example of Chang'an. The edict stated: The foolish rulers of the Later Han Dynasty believed in false and evil doctrines, leading to the corruption of heavenly principles. Since ancient times, there has never been such exaggerated and unrealistic rhetoric that is so out of touch with human nature. People in the degenerate age were all deluded by it. As a result, the teachings of the kingly way could not be implemented, and the moral principles were completely destroyed, turning the entire country into ruins. I have inherited the throne and wish to eliminate falsehood, rectify the truth, and restore the rule of the Yellow Emperor and the Agricultural Emperor. Everything else must be swept away and their traces eradicated. From now on, anyone who dares to believe in the Hu people'
神。及造形像泥人銅人者。門誅。有非常之人。然後能行非常之事。非朕孰能去此歷代之偽物。有司宣告。征鎮諸軍刺史。諸有浮圖形像及胡經者。擊破焚燒。沙門無少長。悉坑之。太子晃素好佛。屢諫不從。乃緩宣詔書。使遠近聞之。各得為計。沙門多亡匿獲免。收藏經像。雖塔廟在魏境者。無復孑遺。毀佛泥像中。得玉璽二(魏史及通鑑)。
魏滅法之初。寇謙之爭。而浩不從。寇曰。卿今促年壽。滅門戶矣。至十一年。浩刊所撰國史于郊壇。實書魏先世事。朝野乃言于帝。以為暴揚國惡。帝怒詔誅崔浩五族。及寮屬童史一百三十八人。縶浩檻內。送城南誅之。衛士數十人。仍令溲浩口以小便。行路人亦溺其尸。初譭棄經像于路。浩見必溺。何報之速矣(通鑑)。
沙門曇始。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。而曇始接刃無傷。屈勾大怒。召始於前。以所佩釰自擊之。又不能害。乃懼而謝罪。白始免其酷毒。始之力也。至宋元嘉四年。魏太武平赫連昌。始乃隱山習禪五十餘年。未嘗寢臥。至辛卯魏正平元年。至是知大法將亨。值魏朝元會。振錫至宮門。吏白太武。武曰。輒斬之。刃下無傷。又白。臨殿陛矣。武怒抽佩釰自斬之。
【現代漢語翻譯】 現代漢語譯本： 關於神，以及製造神像、泥像、銅像的人，都要滿門抄斬。只有非常之人，才能做非常之事。不是我，誰能去除這些歷代的虛假之物？有關部門宣告，征討各地的軍隊首領、刺史，凡是有佛的畫像、雕像以及胡人的經書，都要擊毀焚燒。和尚無論老少，全部活埋。太子拓跋晃一向喜歡佛教，多次勸諫都不被採納，於是放緩宣讀詔書的速度，使遠近的人聽到后，各自可以想辦法應對。和尚大多逃亡藏匿，得以倖免。經書佛像被收藏起來。即使是魏國境內的塔廟，也沒有留下任何東西。在毀壞佛像泥像的過程中，發現了兩枚玉璽（《魏史》及《資治通鑑》）。 魏國滅佛之初，寇謙之曾勸諫，但崔浩不聽從。寇謙之說：『你這樣做會縮短壽命，滅絕門戶的。』到了十一年，崔浩在郊壇上刊刻他所撰寫的國史，如實記載了魏國先世的醜事。朝廷內外有人向皇帝報告，認為這是暴露國家的醜惡。皇帝大怒，下詔誅殺崔浩五族，以及僚屬、童僕、史官等一百三十八人。將崔浩囚禁在囚車裡，送到城南處決。衛兵數十人，還命令用小便來穢崔浩的嘴。路人也向他的屍體撒尿。當初崔浩譭棄經像于道路時，見到必定用小便穢之。報應來得多麼快啊（《資治通鑑》）。 和尚曇始，最初師從鳩摩羅什（Kumārajīva）。東晉孝武帝末年，關中地區的人大多信奉他。宋武帝劉裕滅秦，留下兒子劉義真鎮守長安。夏王赫連屈丐追擊打敗了他，僧人和百姓被坑殺。而曇始在刀刃加身時卻沒有受傷。赫連屈丐大怒，召曇始到面前，用自己佩戴的劍親自砍他，也不能傷害他。於是感到恐懼而謝罪，請求曇始免除他的殘酷毒害，這是曇始的力量啊。到了宋元嘉四年，魏太武帝拓跋燾平定赫連昌，曇始於是隱居山中習禪五十多年，從未躺下睡覺。到了辛卯年，魏正平元年，他知道大法將要興盛。正值魏朝元旦朝會，他拄著錫杖來到宮門。官吏報告給太武帝。太武帝說：『就地斬了他。』刀砍下去卻沒有受傷。又報告說：『已經到殿前的臺階下了。』太武帝大怒，抽出佩劍親自砍他。
【English Translation】 English version: Regarding gods, and those who create images of gods, clay figures, and bronze figures, their entire families shall be executed. Only extraordinary individuals can accomplish extraordinary feats. If not me, who can eliminate these false objects of past dynasties? The relevant authorities shall announce that all military leaders and governors in various regions shall destroy and burn all Buddhist portraits, statues, and 'Hu' (non-Chinese) scriptures. Monks, regardless of age, shall be buried alive. Crown Prince Tuoba Huang (太子晃), who had always favored Buddhism, repeatedly advised against this but was not heeded. Therefore, he slowed down the proclamation of the edict, allowing people near and far to hear of it and devise their own plans. Most monks fled and hid, thus escaping. Scriptures and Buddhist images were collected and hidden. Even the temples and pagodas within the territory of Wei (魏) were completely eradicated. During the destruction of Buddhist clay images, two jade seals were discovered (Wei History and Zizhi Tongjian). At the beginning of the Wei (魏) persecution of Buddhism, Kou Qianzhi (寇謙之) advised against it, but Cui Hao (崔浩) did not listen. Kou Qianzhi said, 'By doing this, you will shorten your lifespan and bring about the extinction of your lineage.' In the eleventh year, Cui Hao published his compiled national history at the suburban altar, truthfully recording the scandalous affairs of the Wei ancestors. Officials inside and outside the court reported to the emperor, considering it an exposure of the nation's ugliness. The emperor was furious and ordered the execution of Cui Hao's five clans, as well as 138 of his subordinates, servants, and historians. Cui Hao was imprisoned in a prison cart and sent to the south of the city for execution. Dozens of guards were ordered to urinate into Cui Hao's mouth. Passersby also urinated on his corpse. Previously, when Cui Hao discarded scriptures and images on the road, he would urinate on them whenever he saw them. How swift the retribution was! (Zizhi Tongjian). The monk Tan Shi (曇始), initially studied under Kumārajīva (鳩摩羅什). During the late reign of Emperor Xiaowu (孝武帝) of the Eastern Jin (東晉) Dynasty, many people in the Guanzhong (關中) region revered him. When Emperor Wu (武帝) of the Song (宋) Dynasty destroyed Qin (秦), he left his son Liu Yizhen (劉義真) to guard Chang'an (長安). Helian Qu Gai (赫連屈丐), the King of Xia (夏), pursued and defeated him, and monks and common people were buried alive. However, when Tan Shi faced the blade, he was unharmed. Helian Qu Gai was furious and summoned Tan Shi before him, personally striking him with his sword, but he could not harm him. He then became fearful and apologized, begging Tan Shi to spare him from his cruel and poisonous actions. This was due to Tan Shi's power. In the fourth year of the Yuanjia (元嘉) era of the Song Dynasty, Emperor Taiwu (太武帝) of the Wei Dynasty pacified Helian Chang (赫連昌). Tan Shi then retreated to the mountains to practice Chan (禪) for over fifty years, never lying down to sleep. In the year Xinmao (辛卯), the first year of the Zhengping (正平) era of the Wei Dynasty, he knew that the Great Dharma (大法) was about to flourish. It was the Wei Dynasty's New Year's court assembly, and he arrived at the palace gate with his staff. The officials reported to Emperor Taiwu. Emperor Taiwu said, 'Execute him on the spot.' The blade struck him but caused no harm. They reported again, 'He has already reached the steps before the palace.' Emperor Taiwu was furious and drew his sword to personally strike him.
亦不能傷。釰微有痕如線。時北園養虎于檻。武令以始喂之。虎皆怖伏。不敢瞬。左右請以道士試之。虎即虓吼。大武大驚。延始上殿。再拜悔謝。許之復教。足白于面。時號白足沙門(北山錄及坡詩注)。
壬辰 魏武毀佛后。自正平初。遘厲疾兩年。遍身發瘡。膿血交流。由是佛禁稍弛。民間有私奉佛者。是年為侍中宗愛所弒。
魏高宗文成帝浚。太子晃之子也。壬辰十月即位。改元興安。群臣請興復教。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。故前代以來。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。如曇始之流。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。致有兇黨。是以先朝因其瑕亹。戮其有罪。有司失旨。一切禁斷。景穆皇帝亦為慨然。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
【現代漢語翻譯】 現代漢語譯本 也不能傷害他。刀劍稍微碰到他，只會留下像線一樣的痕跡。當時北園在籠子里養著老虎。魏武帝命令用道士開始喂老虎。老虎都害怕地趴著，不敢眨眼。左右的人請求用道士來試試。老虎立刻咆哮起來。魏武帝非常吃驚，請道士始上殿，再次拜謝，答應讓他恢復傳教。道士的腳白于面部。當時號稱白足沙門（見《北山錄》及蘇軾《坡詩注》）。 壬辰年，魏武帝毀佛之後，從正平初年開始，得了嚴重的疾病，持續了兩年。全身長瘡，膿血交流。因此，禁止佛教的禁令稍微放鬆。民間有私下信奉佛教的人。這年，魏武帝被侍中宗愛所殺。 魏高宗文成帝拓跋浚，是太子拓跋晃的兒子。壬辰年十月即位，改年號為興安。群臣請求恢復佛教。於是下詔說：『作為帝王，必須恭敬地祭祀神靈，彰顯仁義之道。那些能夠恩惠百姓、濟助萬物的人，即使在古代，也要記載他們的功績。因此，《春秋》讚美崇明之禮，祭祀典籍記載有功績的氏族。更何況釋迦如來（Shakyamuni Tathagata），功德普及大千世界，恩惠流佈塵世。尋求生死解脫的人，讚歎他的通達見解；研究文章義理的人，重視他的精妙法門。他輔助王政的禁令，增益仁義智慧的善性，排除各種邪惡，開演正覺。所以前代以來，沒有不崇尚佛教的。這也是我國一直以來所尊崇的事業。世祖太武皇帝（Taiwu Emperor），開疆拓土，恩德廣佈。沙門（Shramana）道士（Taoist）善行純潔真誠，像曇始（Tanshi）這樣的人，不遠萬里而來。風尚道義互相感應，往往像樹林一樣眾多。山海深處，有很多怪物。姦淫之徒，得以容身假託。講寺之中，竟然有兇惡的團伙。因此，先朝因為這些缺點，誅殺了有罪的人。主管官員失誤，一切禁止。景穆皇帝（Jingmu Emperor）也為此感到慨嘆，但正值軍國大事繁多，沒有來得及修復。朕繼承大業，君臨天下，想繼承先帝的遺志，來弘揚佛教。現在規定各州縣，在百姓聚居的地方，允許建立佛寺一區。那些愛好佛法、想要出家為沙門（Shramana）的人，』
【English Translation】 English version Nor could it be harmed. A slight touch of a sword would only leave a mark like a thread. At that time, tigers were kept in cages in the North Garden. Emperor Wu ordered that they be fed with Taoists first. The tigers all cowered in fear, not daring to blink. The attendants suggested testing it with a Taoist priest. The tiger immediately roared. Emperor Wu was greatly alarmed, invited the Taoist Shi to the palace, bowed and apologized repeatedly, and promised to allow him to resume teaching. The Taoist's feet were whiter than his face. At that time, he was known as the 'White-Foot Shramana' (Shramana) (see 'Records of North Mountain' and Su Shi's 'Notes on Po Poems'). In the year Ren Chen, after Emperor Wu of Wei destroyed Buddhism, from the beginning of the Zhengping era, he suffered from a severe illness for two years. Sores broke out all over his body, with pus and blood flowing. As a result, the ban on Buddhism was slightly relaxed. There were people who privately worshiped Buddha. In this year, Emperor Wu was assassinated by the attendant Zong Ai. Emperor Gaozong Wencheng of Wei, Tuoba Jun, was the son of Crown Prince Tuoba Huang. He ascended the throne in the tenth month of Ren Chen and changed the era name to Xing'an. The ministers requested the restoration of Buddhism. Therefore, 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 help all beings, even in ancient times, should have their merits recorded. Therefore, the 'Spring and Autumn Annals' praised the rites of Chongming, and the sacrificial texts recorded the clans with meritorious deeds. Moreover, Shakyamuni Tathagata (Shakyamuni Tathagata) has merits that extend throughout the universe and grace that flows through the mortal realm. Those who seek liberation from birth and death admire his insightful views; those who study literature and meaning value his profound teachings. He assists the prohibitions of royal governance, enhances the goodness of benevolence and wisdom, eliminates various evils, and expounds the correct enlightenment. Therefore, since previous generations, none have failed to revere Buddhism. This is also what our country has always respected. Emperor Taizu Taiwu (Taiwu Emperor) expanded the borders and spread his virtue far and wide. Shramanas (Shramana) and Taoists (Taoist) with pure and sincere good deeds, like Tanshi (Tanshi), came from afar. The customs and righteousness resonated with each other, often as numerous as forests. In the depths of the mountains and seas, there are many monsters. Adulterous people are able to find refuge and pretend. Within the lecture halls, there are even vicious gangs. Therefore, the previous dynasty, because of these shortcomings, executed those who were guilty. The officials in charge made mistakes, and everything was prohibited. Emperor Jingmu (Jingmu Emperor) also lamented this, but he was preoccupied with important military and national affairs and did not have time to restore it. I have inherited the great cause and rule the world, and I want to inherit the legacy of the previous emperors to promote Buddhism. Now, it is stipulated that in each state and county, in places where people gather, one Buddhist temple area is allowed to be built. Those who love the Dharma and want to become Shramanas (Shramana),'
門。性行素篤。鄉里所明者。聽出家。足以化惡就善。播揚聖教也。於是向所佛圖。天下承風。率皆修復(魏史及通鑑)。
釋師賢。乃罽賓王種。值罷教。權假醫術守道。魏主即親為賢等五人下發。敕賢為僧統。仍敕有司。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(魏史通鑑)。
求那䟦陀羅。譙王義宣。請講華嚴。未通華言。求觀音。夢神易其頭。遂通稱大乘宗旨。譙王陰謀逆前。陀羅諫不從。及梁山之敗。孝武來軍中。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。求為王長修冥福。帝愴然改容。及中興寺成。有旨命住持。帝宴東府。公卿畢集。召䟦陀至。應對機辯。帝大悅(本傳)。
釋寶亮。十二歲。禮青州道明為師。后游京師。中書袁粲見而異之。以書抵其師。略曰。比見亮師。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。秦主請以華國。天下之寶。不可自專。當與同之也。自是亮名益重(本傳)。
丁酉 孝武改大明。次年詔曇宗法師。懺罪。上因曰。朕何罪而勞卿為懺。宗曰。舜稱。予違爾
【現代漢語翻譯】 現代漢語譯本： 『門』指那些品行一向忠厚，為鄉里所稱道的人，允許他們出家，足以教化作惡之人向善，傳播弘揚佛教。因此，先前那些佛寺，天下之人紛紛效仿，都加以修復。（《魏書》及《資治通鑑》） 釋師賢，是罽賓（今克什米爾地區）的王族後裔。遇到戰亂，暫時假借醫術來守護佛道。魏主親自為師賢等五人剃度，並下令師賢擔任僧統。又命令有關部門，在五級大寺中，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。（《魏書》《資治通鑑》） 求那跋陀羅（Gunabhadra，功德賢），譙王劉義宣請他講解《華嚴經》。因為他不精通漢語，於是祈求觀音菩薩。夢中神靈更換了他的頭，於是就能通曉大乘佛教的宗旨。譙王暗中謀劃叛逆之前，跋陀羅勸諫他不聽從。等到梁山兵敗，孝武帝的軍隊來到軍中，得到跋陀羅後用驛站快馬送至。不久得到他，送往金陵引見。皇帝詳細詢問情況，下令他住在後堂，供給衣物。一天問道：『您還思念譙王嗎？』回答說：『古人不忘一飯之恩，譙王供養我十年，怎敢輕易忘記呢？思念應當順從陛下，請求為譙王長期修持冥福。』皇帝悲傷地改變了臉色。等到中興寺建成，有旨意命令他擔任住持。皇帝在東府設宴，公卿全部到場。召見跋陀羅，他應對機敏善辯，皇帝非常高興。（《本傳》） 釋寶亮，十二歲時，拜青州道明為師。後來遊歷京師，中書袁粲見到他後覺得他與衆不同，寫信給他的老師，信中大意是：『最近見到寶亮法師，不是一般人啊。每天都能聽到以前沒聽過的道理，不知不覺一年將要結束。然而珍珠產于合浦，魏國人用來照明車乘；美玉產于邯鄲，秦王請求用來美化國家。天下的寶物，不可獨自佔有，應當與人分享。』從此寶亮的名聲更加顯赫。（《本傳》） 丁酉年，孝武帝改年號為大明。第二年，詔令曇宗法師為自己懺悔罪過。皇上因此說：『我有什麼罪過要勞煩你為我懺悔？』曇宗說：『舜帝說，我違背了你的意願，』
【English Translation】 English version: 'Men' refers to those who have consistently been virtuous and well-regarded in their communities. Allowing them to become monks is sufficient to transform evildoers to goodness and to propagate and promote Buddhism. Therefore, the previous Buddhist temples were emulated throughout the land and were all restored. (Wei History and Comprehensive Mirror for Aid in Government) 釋 Shi Xian was a descendant of the royal family of Jibin (present-day Kashmir region). Encountering war, he temporarily used medical skills to protect the Buddhist path. The Wei ruler personally tonsured Shi Xian and five others, and ordered Shi Xian to serve as the Sangha leader. He also ordered the relevant departments to cast five Shakyamuni Buddha statues, each sixteen feet tall, using 250,000 catties of gold, in the five-level Great Temple for the five emperors from Emperor Taizu onwards. (Wei History, Comprehensive Mirror for Aid in Government) 求那䟦陀羅 Gunabhadra (Merit Virtue), Prince Yi Xuan of Qiao requested him to lecture on the Avatamsaka Sutra. Because he was not proficient in Chinese, he prayed to Avalokitesvara (Guanyin). In a dream, a deity replaced his head, and he was able to understand the tenets of Mahayana Buddhism. Before Prince Qiao secretly plotted rebellion, Bhadra advised him against it, but he did not listen. When Liangshan was defeated, Emperor Xiaowu's army arrived in the camp, and after obtaining Bhadra, he was sent by express post. Soon he was obtained and sent to Jinling for an audience. The emperor inquired in detail and ordered him to live in the back hall, providing clothing and supplies. One day he asked: 'Do you still miss Prince Qiao?' He replied: 'Ancient people do not forget the kindness of a single meal. Prince Qiao supported me for ten years, how dare I forget it easily? My thoughts should follow Your Majesty, and I ask to cultivate blessings for Prince Qiao for a long time.' The emperor sadly changed his expression. When Zhongxing Temple was completed, there was an edict ordering him to serve as abbot. The emperor held a banquet in the Eastern Mansion, and all the ministers were present. Bhadra was summoned, and he responded with wit and eloquence, and the emperor was very pleased. (Biography) 釋 Bao Liang, at the age of twelve, took Dao Ming of Qingzhou as his teacher. Later, he traveled to the capital, and Yuan Can of the Central Secretariat saw him and found him extraordinary. He wrote a letter to his teacher, which roughly said: 'Recently I saw the Dharma Master Bao Liang, he is no ordinary person. Every day I hear principles I have never heard before, and before I know it, the year is about to end. However, pearls are produced in Hepu, and the people of Wei use them to illuminate carriages; beautiful jade is produced in Handan, and the King of Qin asks to use it to beautify the country. The treasures of the world cannot be monopolized, but should be shared with others.' From then on, Bao Liang's reputation became even more prominent. (Biography) In the year of Dingyou, Emperor Xiaowu changed the reign title to Daming. The following year, he issued an edict ordering Dharma Master Tan Zong to repent of his sins. The emperor therefore said: 'What sins do I have that I need to trouble you to repent for me?' Zong said: 'Emperor Shun said, I have disobeyed your will,'
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)。
釋僧導。宋高祖西伐長安。素籍導名。要見謂曰。相望久矣。何其流滯殊俗。答曰。明公蕩一九有。鳴鑾河洛。此時相見不亦善乎。宋祖東歸。留子桂陽公義真。鎮關中。謂曰。愿師時能顧懷。后為虜追。導曰。劉公以子見托。貧道當死送之。冠駭其神氣。遂回。高祖感之。因令子侄師事之。及至孝武登位。遣使迎導。翻然應詔。止中興寺。帝躬候迎。感事懷昔。悲不自勝。帝亦哽咽良久。敕于瓦官寺開講。帝與公卿畢集。導謂帝曰。護法弘教。莫先帝王。陛下若能運四等心。矜危勸善。則沙土瓦礫便為自在天宮。
壬寅 宋孝武。大明六年九月。右司諫言奏曰。儒法枝派。名墨條分。至於崇親嚴上。厥猷靡爽。唯浮圖為教。逖自龍埠。反經提傳。拘文蔽道。在未彌扇。臣聞佛以謙卑自牧。忠順為道。不輕比丘。逢人必拜。目連大士遇長即禮。寧屈膝四輩。而簡禮二親。稽顙耆﨟。而直體萬乘者哉。臣等參議以為。沙門接見。皆當盡䖍禮敬之容。則朝徽有序。帝雖信法。而尤自驕從。奏上。詔即可焉○沙門彥悰曰。孝武傳云。帝即位二三年間。方逞其欲。拒諫足以敗德。令天下失望。有不世才明。而少以禮度自肅。若思武皇
【現代漢語翻譯】 現代漢語譯本： 弼（人名）。禹（人名）說：『天下百姓有罪，都在我一人身上。陛下您遵循正道，考慮深遠，難道能獨自超脫于外嗎？』 帝（指舜）非常高興（出自《統紀》）。
釋僧導（僧導法師）。宋高祖（劉裕）西征長安時，早就聽聞僧導的名聲，想要見他，對他說：『我仰慕您很久了，為什麼您流落滯留在異地風俗之中？』 僧導回答說：『明公您平定天下，使車駕鳴響在河洛一帶，那時相見不是更好嗎？』 宋高祖東歸時，留下兒子桂陽公劉義真鎮守關中，對僧導說：『希望法師您時常能顧念我。』 後來劉義真被敵軍追擊，僧導說：『劉公把兒子託付給我，貧道我應當拚死護送他。』 敵軍被僧導的神態所震懾，於是撤退。 高祖對此非常感動，於是讓自己的子侄輩拜僧導為師。 等到孝武帝（劉駿）即位，派遣使者迎接僧導，僧導立刻應詔，住在中興寺。 孝武帝親自去拜訪迎接，感慨往事，悲傷得不能自已。 孝武帝也哽咽了很久。 敕令在瓦官寺開講佛法，孝武帝與各位公卿全部到場。 僧導對孝武帝說：『護持佛法，弘揚教義，沒有比帝王更重要的了。 陛下您如果能運用慈悲平等之心，憐憫危難，勸導向善，那麼沙土瓦礫就會變成自在天宮。』
壬寅年，宋孝武帝大明六年九月，右司諫上奏說：『儒家法家，分支流派眾多，名家墨家，條理分明。 至於崇尚親情，嚴於尊上，他們的法則沒有偏差。 只有佛教作為一種教義，從遙遠的龍埠傳入。 翻譯經典，提倡傳授，拘泥於文字而遮蔽了真道。 在它還沒有廣泛傳播的時候，臣聽說佛以謙卑來約束自己，以忠順作為道義。 不輕視比丘，遇到人必定拜。 目連大士遇到年長的人就施禮。 難道能屈膝于普通人，而怠慢自己的父母雙親，向年老有德的人叩頭，而對萬乘之尊的皇帝不敬嗎？ 臣等商議認為，沙門接見皇帝，都應當盡到恭敬的禮儀，這樣朝廷的綱紀才能有秩序。』 孝武帝雖然信奉佛法，但尤其自負驕縱，上奏之後，皇帝下詔同意了。 沙門彥悰說，孝武帝傳記載說，孝武帝即位二三年間，放縱自己的慾望。 拒絕勸諫足以敗壞德行，令天下人失望。 有著曠世的才華和聰明，卻很少用禮儀來約束自己，如果能傚法武皇（司馬炎）就好了。
【English Translation】 English version: Bi (person's name). Yu (person's name) said, 'If the people of the world are guilty, the fault lies with me alone. Your Majesty follows the right path and thinks deeply; how can you be uniquely exempt?' The Emperor (referring to Shun) was greatly pleased (from 'Tong Ji').
釋僧導 (釋僧導, Dharma Master Sengdao). When Emperor Gaozu of the Song Dynasty (Liu Yu) campaigned westward to Chang'an, he had long heard of Sengdao's reputation and wanted to meet him, saying, 'I have admired you for a long time; why have you been stranded in foreign customs?' Sengdao replied, 'When Your Excellency pacifies the world and your carriage resounds in the Heluo region, wouldn't it be better to meet then?' When Emperor Gaozu returned east, he left his son, the Duke of Guiyang, Liu Yizhen, to guard Guanzhong, saying, 'I hope that the Master can often think of me.' Later, Liu Yizhen was pursued by enemy forces. Sengdao said, 'Duke Liu entrusted his son to me; I, a poor monk, should escort him to the death.' The enemy was awed by Sengdao's demeanor and retreated. Emperor Gaozu was deeply moved and had his sons and nephews study under Sengdao. When Emperor Xiaowu (Liu Jun) ascended the throne, he sent envoys to welcome Sengdao, who immediately accepted the summons and resided at Zhongxing Temple. Emperor Xiaowu personally visited and welcomed him, reminiscing about the past and overwhelmed with sorrow. Emperor Xiaowu also choked with emotion for a long time. He ordered that Dharma lectures be given at Waguan Temple, and Emperor Xiaowu and all the ministers attended. Sengdao said to Emperor Xiaowu, 'Protecting the Dharma and propagating the teachings are most important for emperors and kings. If Your Majesty can exercise the mind of compassion and equality, have pity on those in danger, and encourage goodness, then sand, earth, tiles, and gravel will become the heavenly palace of freedom.'
In the year Renyin, the sixth year of the Daming era of Emperor Xiaowu of the Song Dynasty, in the ninth month, the Right Remonstrance Official memorialized, saying, 'The Confucian and Legalist schools have many branches and factions, and the schools of Names and Mohism have clear principles. As for honoring relatives and respecting superiors, their principles are without deviation. Only Buddhism, as a doctrine, was introduced from the distant Longbu. Translating scriptures and advocating transmission, they are attached to the words and obscure the true path. Before it spreads widely, I have heard that the Buddha restrains himself with humility and takes loyalty and obedience as his way. He does not despise Bhikkhus and always bows when he meets people. The Great Arhat Maudgalyayana immediately pays respects when he meets elders. How can one kneel to ordinary people and neglect one's own parents, kowtow to the elderly and virtuous, and be disrespectful to the Emperor, the Lord of Ten Thousand Chariots? Your ministers believe that when Shramanas meet the Emperor, they should show the utmost respect, so that the court's discipline can be orderly.' Although Emperor Xiaowu believed in Buddhism, he was especially arrogant and self-indulgent. After the memorial was presented, the Emperor issued an edict approving it. The Shramana Yancong said that the biography of Emperor Xiaowu records that during the second or third year of his reign, the Emperor indulged his desires. Rejecting remonstrance was enough to ruin his virtue, disappointing the people of the world. He had unparalleled talent and intelligence but rarely restrained himself with etiquette. If only he could emulate Emperor Wu (Sima Yan).
之節儉。追太祖之寬恕。漢之景文。何足云之。從大明六年。至景和元年。凡四載。令拜國主。而僧竟不行。豈非理勃天常。固使綸言虛設邪(僧傳)。
癸卯 七年。天下大旱。帝請求那䟦陀羅祈雨。羅燒香祈請。不復飲食。□默誦咒。明日晡時。風震云合。連日降雨。來見慰勞。襯施相續。不可勝紀。次年制沙門復舊。免致敬人主(本傳及通鑑)。
初魏帝于恒安西北三十里。武周山北面。鐫石崖。立靈巖寺。龕大者高二十餘丈。可容三千人。及諸聖僧連三十里。東頭僧寺。常供千人。太武雖毀敗。而此龕不敢毀也(魏書)。
天竺阿那摩低(此名寶意)至京。常轉側數百具子。立知吉兇。善能神咒。以香涂掌。見人往事。世祖施其銅唾壺。忽人棄之。低以席一領空卷之。咒上數遍。經夕壺在席中。道俗驚異焉(本傳)。
釋慧亮講席有聲。顏延之嘆曰。安汰吐珠玉於前。斌亮振金聲於後。清言妙緒。將絕復興。於是敕亮與斌。遞為法王(僧史)。
丁未 大始三年。釋智林。宋明帝來下京寺講說。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。三宗之旨。傳至於今 周顒字伯倫。累遷直侍殿省。明帝慘酷。
【現代漢語翻譯】 現代漢語譯本：
節儉方面，又怎能與追慕太祖的寬恕相比呢？漢景帝和漢文帝又算得了什麼呢？從大明六年到景和元年，總共四年，朝廷命令僧人拜見國主，但僧人始終不肯遵從。這難道不是違背天理常綱，以致於皇帝的詔令形同虛設嗎？（出自《僧傳》） 癸卯年，即第七年，天下大旱。皇帝請求那䟦陀羅（Nāgabodhi，龍菩提）祈雨。那䟦陀羅焚香祈請，不吃不喝，默默誦唸咒語。第二天下午，狂風大作，烏雲密佈，連日降雨。皇帝前來慰問，賞賜接連不斷，數不勝數。次年，皇帝下令恢復沙門的舊制，免除他們對人主的敬拜。（出自《本傳》及《通鑑》） 當初，魏帝在恒安西北三十里，武周山北面，開鑿石崖，建立了靈巖寺。最大的佛龕高達二十多丈，可以容納三千人。以及諸位聖僧的佛龕連綿三十里。東頭的僧寺，常常供養千人。太武帝雖然毀壞了佛教，但這個佛龕卻不敢毀壞。（出自《魏書》） 天竺僧人阿那摩低（Anāmadin，意為寶意）來到京城。他常常轉動幾百個骰子，以此來預知吉兇。他擅長神咒，用香塗抹手掌，就能看到別人的往事。世祖皇帝賞賜給他一個銅唾壺，後來有人把它丟棄了。阿那摩低用一條蓆子將它空捲起來，唸誦了幾遍咒語。過了一夜，唾壺就在蓆子中了。道士和俗人都感到驚異。（出自《本傳》） 釋慧亮講經說法很有名聲。顏延之感嘆道：『安汰（Antai）像在前面吐出珍珠美玉，斌亮（Binliang）像在後面發出金石之聲。清妙的言論和精微的思緒，將要斷絕又重新興盛起來。』於是皇帝敕令慧亮和斌亮輪流擔任法王。（出自《僧史》） 丁未年，即大始三年，釋智林（Shishi Zhilin）被宋明帝召到京寺講說，闡明二諦義（the Two Truths doctrine）。當時有三種不同的宗派。當時周顒（Zhou Yong）又作了《三宗論》，與智林的觀點相符。智林於是寫信給周顒，認為這個義理沒有人能夠理解，慶幸現在已經闡明了這個義理，應該廣泛宣揚。三宗的宗旨，流傳至今。周顒，字伯倫，多次陞遷到直侍殿省。明帝殘暴酷虐。
【English Translation】 English version:
How can frugality be compared to emulating Emperor Taizu's leniency? What are Emperor Jing of Han and Emperor Wen of Han worth mentioning? From the sixth year of Daming to the first year of Jinghe, a total of four years, the court ordered monks to pay respects to the ruler, but the monks consistently refused to comply. Isn't this a violation of heavenly principles and norms, rendering the emperor's edicts a mere formality? (From 'Biographies of Monks') In the year of Gui Mao, the seventh year, there was a severe drought throughout the land. The emperor requested Nāgabodhi (Nāgabodhi, meaning Dragon Bodhi) to pray for rain. Nāgabodhi burned incense and prayed, abstaining from food and drink, and silently chanted mantras. The next afternoon, a strong wind arose, dark clouds gathered, and it rained for days. The emperor came to express his condolences, and rewards were bestowed continuously, beyond counting. The following year, the emperor ordered the restoration of the former system for śramaṇas (monks), exempting them from paying respects to the ruler. (From 'His Biography' and 'Comprehensive Mirror for Aid in Government') Initially, the Wei emperor, thirty li northwest of Heng'an, on the north side of Mount Wuzhou, carved a stone cliff and established Lingyan Temple. The largest niche was over twenty zhang (丈, a unit of length) high and could accommodate three thousand people. And the niches of the various holy monks stretched for thirty li. The monastery at the east end often provided for a thousand people. Although Emperor Taiwu destroyed Buddhism, he dared not destroy this niche. (From 'Book of Wei') The Indian monk Anāmadin (Anāmadin, meaning Treasure Intent) arrived in the capital. He often spun hundreds of dice to predict good and bad fortune. He was skilled in divine mantras, and by applying incense to his palm, he could see people's past events. Emperor Shizu bestowed upon him a copper spittoon, which someone later discarded. Anāmadin rolled it up in a mat, chanted the mantra several times. By the next morning, the spittoon was inside the mat. Daoists and laypeople were amazed. (From 'His Biography') The lectures of Śākya Huiliang (Shishi Huiliang) were renowned. Yan Yanzhi exclaimed, 'Antai (Antai) is like spitting out pearls and jade in front, and Binliang (Binliang) is like producing the sound of metal and stone from behind. Pure words and subtle thoughts, about to be cut off, are reviving again.' Therefore, the emperor ordered Huiliang and Binliang to take turns serving as Dharma Kings. (From 'History of Monks') In the year of Dingwei, the third year of Daishi, Śākya Zhilin (Shishi Zhilin) was summoned by Emperor Ming of Song to lecture at the Jing Temple, expounding on the Two Truths doctrine (the Two Truths doctrine). At that time, there were three different schools of thought. Zhou Yong (Zhou Yong) also wrote 'Treatise on the Three Schools,' which aligned with Zhilin's views. Zhilin then wrote a letter to Zhou Yong, believing that no one could understand this doctrine, and rejoicing that it had now been clarified and should be widely propagated. The tenets of the Three Schools have been passed down to this day. Zhou Yong, styled Bolun, was repeatedly promoted to the position of Direct Attendant in the Palace Secretariat. Emperor Ming was cruel and tyrannical.
不敢顯諫。輒誦經罪福因緣之事。帝為少沮。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。曰赤米白菘。綠葵紫蓼。蕭子顯戲問。菜食何味最佳。曰春初早韭。秋末晚菘。其標緻如是。盛時掛冠居山。嘻金園尸素者。輕肥于口體。馳騖于韁鎖之場。視此何如哉(僧傳)。
大士寶誌。往來皖山劍水之下。發垂而徒跣。著錦袍面方正。瑩徹如鏡。手足皆鳥爪。昔建康東陽朱氏女取水。聞樹上鷹巢中兒啼聲。遂得而養之。七歲依鐘山僧儉出家。專修禪觀。至宋明帝乙巳太始元年。入京顯跡。或索酒食。或累日不食無饑容。嘗遇漁者索食。從而分魚。㗖之。遂有輕薄之心。志即吐水中。皆成活魚。今揚子江有回魚。病者食之無害。或題詩句。初不可解。后皆有驗。常持一錫。掛以剪尺拂子于上。負之而行。乃以讖後有齊梁陳也。
晉運既終。宋興武皇即位。殷憂稍移。天步猶阻。二年涂鯁。四戰兵勞。百慮暢于胸中。萬機總于襟內。不倦檀那之業。常持護法之心。手寫戒經。口誦梵本。供佛招賢。感嵩神而獻璧。大明屈伏。孝武惑于奸臣。煙雲暫晦。日月奚傷。翻譯講說。于茲盛矣。
宋 戊午 升明三年四月順帝禪位於齊王蕭道成。
南北朝
齊。姓蕭。名道成。都建康。自己未盡辛巳。七主。二十四年。禪于梁○魏孝文承明三年。
己未 太祖高帝。四月受宋順帝禪即位。改位建元(六帖)。
彭城宋王寺。有丈八金像。比境兵起。像輒流汗。是年像忽流汗。冬魏寇淮。時袞州驅迫沙門。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。使數人以帛拭。隨出不已。主乃拜曰。眾僧誓自營護。必不加罪。若幽誠有感。當隨拭即止。言訖自拭。應手而燥。又具表聞馮太后。有旨不可。下詔皆見原宥(通鑑及感通錄)。
壬戌 四年正月。高帝幸莊嚴寺。聽行遠法師講維摩經。公卿畢集。帝坐稍遠。不聞法音。中書張緒。勸遠遷座近帝。遠不從。俄頃帝自遷座近之○帝造陟岵正觀二寺。鑄金像寫法華。常誦般若。七月十五。普送諸寺盂蘭盆供。每曰。使朕治天下十年。當使黃金與土同價。惜乎享年不永。在位四年。壽五十六。是年三月崩(方誌)。
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。乃捨身輿冕。自纓以降。凡九十九物。愿以此力。普被幽明。淪苦海者。隨得理悟(南史)。
癸亥 改元永明。二月八日。齊竟陵王。置講席于
【現代漢語翻譯】 現代漢語譯本 南北朝
齊。姓蕭，名道成（姓名）。都城在建康（地名）。從蕭道成自己開始到齊朝滅亡，經歷了七位君主，共二十四年。齊朝的最後一位皇帝將皇位禪讓給了梁朝。此時正值北魏孝文帝承明三年。
己未年，太祖高帝蕭道成於四月接受了宋順帝的禪讓，登基即位，改年號為建元（年號）。
彭城（地名）宋王寺中，有一尊丈八高的金像。每當邊境發生戰事，佛像就會流汗。這一年，佛像忽然流汗，冬季，北魏軍隊侵犯淮河流域。當時袞州（地名）的官吏驅趕僧人幫助他們作戰和守城。魏軍誣陷僧人幫助叛亂，要將他們斬首。佛像大汗淋漓，汗水流到地上。魏國的徐州（地名）刺史梁王信奉佛法，派人用絲綢擦拭佛像，但汗水卻擦之不盡。梁王於是跪拜說：『眾僧發誓會自己保護自己，一定不會參與叛亂。如果我的誠心能夠感動佛像，就應該隨著擦拭而停止流汗。』說完，親自擦拭佛像，汗水應手而干。梁王又將此事上表稟告馮太后，馮太后下旨不可殺僧，並下詔赦免了所有僧人（出自《通鑑》和《感通錄》）。
壬戌年，四年正月，高帝駕臨莊嚴寺，聽行遠法師講解《維摩經》。公卿大臣全部到場。皇帝的座位離得稍遠，聽不清楚講法的內容。中書張緒勸行遠法師將座位移近皇帝，行遠法師沒有同意。不久，皇帝自己將座位移近了行遠法師。皇帝建造了陟岵寺和正觀寺兩座寺廟，鑄造金像，抄寫法華經，經常誦讀般若經。七月十五日，普遍向各寺廟贈送盂蘭盆供品。高帝曾經說過：『如果讓我治理天下十年，我一定要讓黃金和泥土一樣便宜。』可惜他享年不永，在位四年，享年五十六歲。於該年三月駕崩（出自地方誌）。
世祖武帝即位。四月十五日，皇太子召集大乘僧人在玄圃（地名）安居，九十天講法。到七月十五日結束講法，於是捨棄自身所用的車輿和冕服，從帽纓開始，總共九十九件物品，希望用這些功德，普遍施予幽冥眾生，使沉淪在苦海中的眾生，都能隨之得到覺悟（出自《南史》）。
癸亥年，改年號為永明。二月八日，齊竟陵王在...
【English Translation】 English version Northern and Southern Dynasties
Qi Dynasty. The ruling family's surname was Xiao, and the founder's name was Daocheng (personal name). The capital was Jiankang (place name). From Xiao Daocheng himself to the fall of the Qi Dynasty, there were seven rulers, lasting for twenty-four years. The last emperor of the Qi Dynasty abdicated the throne to the Liang Dynasty. This coincided with the third year of Emperor Xiaowen's Chengming reign in the Northern Wei Dynasty.
In the year Jiwei, Emperor Gaozu Xiao Daocheng received the abdication from Emperor Shun of the Song Dynasty in April and ascended the throne, changing the era name to Jianyuan (era name).
In Songwang Temple in Pengcheng (place name), there was an eighteen-foot-tall golden statue of Buddha. Whenever there was war on the border, the statue would sweat. In this year, the statue suddenly sweated, and in winter, the Northern Wei army invaded the Huai River region. At that time, officials in Gunzhou (place name) drove monks to help them fight and defend the city. The Wei army falsely accused the monks of aiding the rebellion and wanted to execute them. The statue sweated profusely, and the sweat flowed to the ground. Liang Wang, the governor of Xuzhou (place name) in the Wei Dynasty, who was a believer in Buddhism, sent people to wipe the statue with silk, but the sweat could not be stopped. Liang Wang then knelt down and said: 'The monks vow to protect themselves and will certainly not participate in the rebellion. If my sincerity can move the Buddha statue, the sweating should stop as it is wiped.' After saying this, he personally wiped the statue, and the sweat dried instantly. Liang Wang then reported this matter to Empress Dowager Feng, who issued an edict forbidding the killing of the monks and pardoned all the monks (from 'Zizhi Tongjian' and 'Gantong Lu').
In the year Renxu, in the first month of the fourth year, Emperor Gao visited Zhuangyan Temple to listen to Dharma Master Xingyuan lecture on the 'Vimalakirti Sutra'. All the ministers were present. The emperor's seat was a little far away, and he could not hear the lecture clearly. Zhang Xu, the secretary of the imperial secretariat, advised Dharma Master Xingyuan to move his seat closer to the emperor, but Dharma Master Xingyuan refused. Soon, the emperor himself moved his seat closer to Dharma Master Xingyuan. The emperor built two temples, Zhihu Temple and Zhengguan Temple, cast golden statues, transcribed the Lotus Sutra, and often recited the Prajna Sutra. On the fifteenth day of the seventh month, he universally sent Ullambana offerings to various temples. Emperor Gao once said: 'If I were to rule the world for ten years, I would make gold as cheap as dirt.' Unfortunately, he did not live long, reigning for four years and dying at the age of fifty-six. He passed away in the third month of that year (from local chronicles).
Emperor Wu ascended the throne. On the fifteenth day of the fourth month, the crown prince gathered Mahayana monks at Xuanpu (place name) for the summer retreat, lecturing on the Dharma for ninety days. On the fifteenth day of the seventh month, the lectures ended, and he gave up his own carriages and crowns, starting from the hat tassels, a total of ninety-nine items, hoping to use these merits to universally bestow upon the beings in the netherworld, so that those who are sinking in the sea of suffering can attain enlightenment (from 'History of the Southern Dynasties').
In the year Guihai, the era name was changed to Yongming. On the eighth day of the second month, King Jingling of Qi established a lecture hall at...
上邸之法雲精舍。廣集僧眾。演法六宵(弘明集)○中興寺僧鐘。善三論。有才辯。魏使李道固來朝。召鐘為館伴。與語。日差中不食。李曰。何以不食。曰先佛遺訓。過中不食。李曰。無乃為聲聞耶。鐘曰。應以聲聞得度者。即現聲聞為說法。時為名對(本傳)。
甲子 二年。文惠太子。竟陵文宣王子良。並精佛理。而子為護軍將軍。兼司徒鎮兵。篤好釋氏。每招致名僧。講論佛法。道俗之盛。江右未有。或為眾賦食行水。世頗以為失。宰相體範縝。盛稱無佛。子良曰。君不信因果。何得有富貴貧賤。縝曰。人生如樹華同發。隨風而散。或拂簾幌。墜茵席之上。或關籬墻。落糞溷之中。墜茵席者。殿下是也。糞溷者。下官是也。貴賤無殊途。因果竟在何處。子良默而弗答(通鑑及南史)。
是年晉安正懋母病。請僧行道。以銅罌盛水。獻蓮華于佛前。子懋拜禮咒曰。愿母病因和勝。愿諸佛令華不萎。經七日華愈新鮮乃視之有根鬚矣(齊史)。
齊永明三年。來沙門法獻元暢。同爲僧主。分任南北兩岸。後來於三吳沙門僧尼。獻律行精純。德為物范暢律禁清白。為文惠太子戒師(僧史)。
中興寺僧鐘。見帝于乾和殿。稱貧道。乃問尚書王儉。北地沙門與王共語。何所稱。預正殿坐否。儉
【現代漢語翻譯】 現代漢語譯本 上邸之法雲精舍，廣集僧眾，演法六個夜晚。（出自《弘明集》） 中興寺的僧人鐘，精通三論，很有才華和辯才。北魏使臣李道固來朝時，朝廷召鐘擔任館伴，與他交談。到了中午鐘沒有吃飯。李道固問：『您為什麼不吃飯？』鐘回答：『這是先佛的遺訓，過了中午就不吃飯。』李道固說：『這難道不是聲聞乘嗎？』鐘回答：『應以聲聞身得度的人，我就示現聲聞身為他說法。』當時被傳為名對。（出自《本傳》） 甲子年，二年，文惠太子、竟陵文宣王子良，都精通佛理。王子良擔任護軍將軍，兼司徒鎮兵，非常喜歡佛教。他經常招請名僧，講論佛法，道俗之盛況，是江右一帶從未有過的。有時他為大眾分發食物、提供飲水，世人頗以為不妥。宰相體範縝，極力宣揚沒有佛。子良說：『您不相信因果，怎麼會有富貴貧賤的差別呢？』范縝說：『人生就像樹上的花，一同開放，隨風飄散。有的拂過簾子，落在茵席之上；有的被籬笆阻擋，落在糞坑之中。落在茵席上的，就是殿下您；落在糞坑中的，就是下官我。貴賤沒有不同的途徑，因果究竟在哪裡呢？』子良沉默不語。（出自《通鑑》及《南史》） 這一年，晉安正懋的母親生病，他請僧人做法事，用銅瓶盛水，在佛前供奉蓮花。子懋拜禮並唸咒說：『愿母親的病因和順平息，愿諸佛讓蓮花不凋謝。』過了七天，蓮花更加新鮮，仔細一看，竟然生出了根鬚。（出自《齊史》） 齊永明三年，來自的沙門法獻、元暢，一同擔任僧主，分別負責南北兩岸的事務。後來在三吳地區，沙門僧尼們都稱讚法獻持戒精嚴純正，他的德行成為眾人的榜樣；元暢的律法清凈廉潔，是文惠太子的戒師。（出自《僧史》） 中興寺的僧人鐘，在乾和殿覲見皇帝，自稱貧道。皇帝問尚書王儉，北方的沙門與王儉交談時，稱呼什麼？是否在正殿就座？王儉……
【English Translation】 English version At the Fayun Vihara (精舍) of Shangdi, a large gathering of monks was convened, and the Dharma was expounded for six nights. (From 'Hongming Ji' 弘明集) The monk Zhong of Zhongxing Temple (中興寺) was well-versed in the Three Treatises (三論) and possessed talent and eloquence. When Li Daogu (李道固), an envoy from the Northern Wei Dynasty, came to the court, Zhong was summoned to be his host and converse with him. When noon arrived, Zhong did not eat. Li asked, 'Why do you not eat?' Zhong replied, 'It is the teaching of the former Buddhas that one should not eat after noon.' Li said, 'Is this not the path of a Śrāvaka (聲聞)?' Zhong replied, 'To those who should be liberated by appearing as a Śrāvaka, I will manifest as a Śrāvaka to teach the Dharma.' This was renowned as a famous exchange at the time. (From 'Ben Zhuan' 本傳) In the year of Jiazi (甲子), the second year, both Crown Prince Wenhui (文惠太子) and Prince Ziliang (子良), the Prince Wenxuan (文宣王) of Jingling (竟陵), were proficient in Buddhist principles. Prince Ziliang, serving as the General of the Guards (護軍將軍) and concurrently as the Minister of Instruction (司徒) in charge of military affairs, was deeply fond of Buddhism. He frequently invited renowned monks to lecture on the Dharma, and the flourishing of both monastic and lay communities was unprecedented in the Jiangyou (江右) region. Sometimes he would distribute food and water to the masses, which was considered inappropriate by some. The Prime Minister, Fan Zhen (范縝), strongly advocated the non-existence of the Buddha. Ziliang said, 'If you do not believe in karma (因果), how can there be differences in wealth and poverty?' Fan Zhen said, 'Human life is like flowers on a tree, blooming together and scattering in the wind. Some brush against curtains and fall upon fine mats, while others are blocked by fences and fall into dung heaps. Those who fall upon fine mats are like Your Highness; those who fall into dung heaps are like your humble servant. There is no different path for nobility and baseness, so where is karma after all?' Ziliang remained silent and did not reply. (From 'Tongjian' 通鑑 and 'Nan Shi' 南史) In this year, the mother of Jin'an Zhengmao (晉安正懋) fell ill. He invited monks to perform rituals, filled a copper pot with water, and offered lotus flowers before the Buddha. Zimao bowed and chanted, 'May my mother's illness be pacified and healed, and may the Buddhas cause the flowers not to wither.' After seven days, the flowers became even fresher, and upon closer inspection, they had grown roots and tendrils. (From 'Qi Shi' 齊史) In the third year of Yongming (永明) in the Qi Dynasty, the Śramaṇas Faxian (法獻) and Yuanchang (元暢) came and jointly served as Sangha leaders, each responsible for the northern and southern banks respectively. Later, in the Sanwu (三吳) region, the Śramaṇas, monks, and nuns praised Faxian for his strict and pure adherence to the precepts, and his virtue became a model for others. Yuanchang's monastic discipline was pure and upright, and he was the precept master for Crown Prince Wenhui. (From 'Seng Shi' 僧史) The monk Zhong of Zhongxing Temple met the Emperor in the Qianhe Hall (乾和殿) and referred to himself as a poor monk (貧道). The Emperor asked the Minister Wang Jian (王儉) what the northern Śramaṇas called themselves when speaking with Wang and whether they were seated in the main hall. Wang Jian...
曰。晉初時諸國沙門皆稱貧道。而預坐。中代庾冰桓玄。欲使僧尼盡敬。朝野紛紜。事皆休寢。自宋至今多預坐。而稱貧道。帝曰。獻暢二師道業如此。尚自稱名。況復餘者。挹拜則太甚。稱名則無嫌。自是僧稱名于帝王。自獻暢始也。
荊州城東天菩薩出錦。士女取用。如人中錦不異。經月乃歇(並僧史)。
丁卯 五年正月。交州獻一珠。高二寸。中含佛像幾臺座。眉目皆具○六月。東陽獻六眸龜(三寶紀)。
七年帝以寶公大士惑眾。收付建康獄。是日人見大士遊行市井。檢獄仍在。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。令呂文顯以事聞。帝悔謝。迎至禁中。俄帝宴後宮。大士暫出。已而猶見行道于顯陽殿。帝驚遣吏問。吏白志公久在省中。帝益敬之。后十一年。寶公在華林園。忽重著三頂布帽。七月帝崩。而文惠太子及豫章王相繼而殂。方知斯讖○王仲熊問寶公。仕何所至。公不答。解杖頭左索與之。熊後果至尚書左丞○徐陵兒時。父攜謁公。公摩頂曰。此天上石麒麟也。后顯於世。徐陵字孝穆。母臧氏。夢五色云化為鳳集左肩而誕。
竟陵王蕭子良。立凈住凈行法門。凈住者。即布薩之翻名。凈身口意。如戒而住也。凈行法門者。以諸
【現代漢語翻譯】 現代漢語譯本：
僧人回答說：『晉朝初期，各國的沙門都自稱為「貧道」，並且參與座談。到了中期，庾冰、桓玄想要讓僧尼都對他們表示尊敬，朝廷內外議論紛紛，這件事最終不了了之。從宋朝至今，僧人大多參與座談，並且自稱「貧道」。』皇帝說：『獻暢二位法師的道業如此精深，尚且自稱其名，更何況其他人呢？行大禮跪拜太過分了，直呼其名則沒有嫌疑。』從此以後，僧人在帝王面前稱呼自己的名字，就是從獻暢開始的。 荊州城東的天菩薩顯靈，吐出錦緞，百姓隨意取用，和人間的錦緞沒有區別，經過一個月才停止（這些都記載在《僧史》中）。 丁卯年，五年正月，交州進貢一顆寶珠，高二寸，裡面包含佛像和幾座臺座，眉目都清晰可見。六月，東陽進貢一隻長著六隻眼睛的烏龜（記載在《三寶紀》中）。 七年，皇帝認為寶公（Dashi，菩薩的尊稱）蠱惑人心，將他關押在建康的監獄裡。當天，人們在**市井中看見寶公。檢查監獄，他仍然在裡面。當天晚上，寶公對獄卒說：『門外有兩輛車送食物來，用金缽盛著飯，你可以拿去。』果然是文惠太子、竟陵王送到建康的供養，讓呂文顯把這件事稟告皇帝。皇帝后悔道歉，迎接寶公到皇宮中。不久，皇帝在後宮宴請，寶公暫時離開，一會兒又看見他在顯陽殿行走。皇帝驚訝地派官吏詢問，官吏稟告說志公（寶公的別稱）一直在省中。皇帝更加敬重他。後來十一年，寶公在華林園，忽然戴上三頂布帽子。七月，皇帝駕崩，文惠太子和豫章王相繼去世。人們這才明白這是寶公的預言。王仲熊問寶公將來能當什麼官，寶公沒有回答，解下杖頭的左邊的繩索給他，王仲熊後來當了尚書左丞。徐陵小時候，父親帶著他拜見寶公，寶公摸著他的頭說：『這是天上的石麒麟啊。』後來徐陵果然顯達於世。徐陵字孝穆，他的母親臧氏，夢見五色云化為鳳凰聚集在左肩上，然後生下了他。 竟陵王蕭子良，創立凈住凈行法門。『凈住』，就是布薩（Posadha，佛教用語，指每半月舉行的誦戒儀式）的另一種說法，指清凈身口意，如戒律而住。『凈行法門』，是以各種...
【English Translation】 English version:
The monk replied, 'In the early Jin Dynasty, all the shamen (Sramana, wandering ascetics) from various countries called themselves 'Poor Dao' and participated in discussions. In the middle period, Yu Bing and Huan Xuan wanted all monks and nuns to show them respect, which caused much debate in the court and among the people, and the matter was eventually dropped. From the Song Dynasty to the present, most monks participate in discussions and call themselves 'Poor Dao'.' The Emperor said, 'The dao (spiritual attainment) of the two masters, Xianchang, is so profound that they still call themselves by their names, let alone others? To perform grand prostrations is too much, but to call them by name is not offensive.' From then on, monks calling themselves by their names before emperors began with Xianchang. In the east of Jingzhou city, the Tian Pusa (Bodhisattva) manifested and produced brocade, which the people took and used freely, no different from human brocade, and it stopped after a month (these are all recorded in the Seng Shi (History of Monks)). In the Dingmao year, the fifth year, in the first month, Jiaozhou presented a pearl, two inches high, containing a Buddha image and several platforms, with clear eyebrows and eyes. In June, Dongyang presented a turtle with six eyes (recorded in the San Bao Ji (Record of the Three Treasures)). In the seventh year, the Emperor believed that Bao Gong (Dashi, a respectful title for a Bodhisattva) was misleading the people and imprisoned him in Jiankang prison. On that day, people saw Dashi in the market. Checking the prison, he was still inside. That night, Bao Gong said to the jailer, 'There are two carts of food outside the door, with rice in golden bowls, you can take them.' Sure enough, it was the offerings sent to Jiankang by Prince Wenhui and Prince Jingling, who had Lu Wenxian report the matter to the Emperor. The Emperor regretted and apologized, and welcomed Bao Gong into the palace. Soon, the Emperor held a banquet in the harem, and Bao Gong left temporarily, and soon he was seen walking in the Xianyang Hall. The Emperor was surprised and sent officials to inquire, and the officials reported that Zhi Gong (another name for Bao Gong) had been in the province all along. The Emperor respected him even more. Eleven years later, Bao Gong was in Hualin Garden and suddenly wore three cloth hats. In July, the Emperor died, and Prince Wenhui and Prince Yuzhang died one after another. Only then did people realize that this was Bao Gong's prophecy. Wang Zhongxiong asked Bao Gong what official position he would attain, and Bao Gong did not answer, but untied the left rope from the head of his staff and gave it to him, and Wang Zhongxiong later became the Left Vice Minister of the Ministry of Personnel. When Xu Ling was a child, his father took him to see Bao Gong, who touched his head and said, 'This is a stone Qilin (Chinese unicorn) from heaven.' Later, Xu Ling became prominent in the world. Xu Ling's courtesy name was Xiaomu, and his mother, Zang, dreamed of five-colored clouds transforming into a phoenix gathering on her left shoulder, and then she gave birth to him. Prince Jingling, Xiao Ziliang, established the Pure Abiding and Pure Conduct Dharma Gate. 'Pure Abiding' is another name for Posadha (Buddhist term, referring to the recitation of precepts held every half month), which means purifying body, speech, and mind, and abiding by the precepts. 'Pure Conduct Dharma Gate' is to use various...
業凈。則化行於世。了諸法門。故有性相差別也(文有兩卷)。
釋曇超。止錢塘靈苑山。一定累日。忽一人來。禮曰。弟子居在七里。以富陽人鑿林麓山下。侵壞龍室。群龍共忿。誓三百日不雨。今已百日。田池枯涸。欲屈道德前行。必能感致潤澤蒼生。功有所歸。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。來拜超。超為說法。因乞三歸戒。自稱是龍。超請降雨。乃相顧無語。其夜與夢雲。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(本傳)。
甲戌 齊正月。鬱林王廢帝。改隆昌。七月遇弒 海陵王昭文立。改延興。十月高宗明帝立 魏孝文。承明十八年。遷都洛陽。二十年改姓元氏。
明帝即位。改元建武。帝留心聖典。護法弘教。持六齋。修十善。誦法華般若等經。寫諸部。造千金像。惜乎享年不永。在位五年。歲戊寅七月而崩(卞正)。
丁丑 天竺佛陀。初至魏北臺恒安。孝文別加資供。后隨帝南遷。定都伊洛。復設凈院處之。而志愛嵩岳。來就少室山。為之造寺。即少林寺是也。度弟子慧光乃僧稠。皆深定業。有一善神。常隨影護。稠遷化。自畫神像□壁(本傳)。
己卯 魏高祖孝文帝。在位二十九年。于
鄴造安養寺。手不釋卷。暇則自講。六宮侍女皆持六齋。其精進誦經者。放令出家。供施諸僧。每加豐厚。承明二十三年四月崩(卞正)○是年四月。世宗宣武帝恪即位。下詔曰。緇素既殊。法律亦異。故佛教彰乎顯禁勸誡。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)。
齊東昏侯。歲己卯七月即位。改元永元。次年于瓦棺寺。解玉像琢釵釧錫嬖姬。以為盛飾。東昏之毀玉像也。初截其二臂。及其亡也。御刀黃泰平。以刀傷其膝。仆地遇害。何其報之速哉(齊史)。
永元二年。東昏召諸王入宮。各懷不安。巴陵王詔胄。與弟永新侯昭穎併爲沙門。逃江西○梁王蕭衍持節。以蕭穎胄為都督。令各獻私錢穀及換借富貲。以助軍用。長沙寺僧素富。鑄金為龍。數千兩埋于土中。穎胄取之。以充軍費(通鑑)。
壬午 中興二年三月。和帝禪位於梁王。
齊太祖受宋禪。即位以來。欽崇三寶。博濟群生。開心以仁。垂化以儉。歷朝寫經造像。佈施持齋。普愿幽明隨得理悟。噫間世希有矣(六帖)。
歷朝釋氏資鑒卷第三 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第四
閩扆峰沙門 熙仲 集
【現代漢語翻譯】 現代漢語譯本 鄴地建造安養寺（Anyang Temple）。（卞正）手不釋卷，空閑時就親自講經。後宮的侍女都遵守六齋日。對於那些精進誦經的人，允許她們出家。對眾僧的供養和佈施，每次都非常豐厚。承明（Chengming）二十三年四月駕崩。（《魏書》） 同年四月，世宗宣武帝（Xuanwu Emperor）元恪（Ke）即位。下詔說：『僧人和俗人的裝束不同，所遵守的法律也不同。所以佛教通過明顯的禁令和勸誡來彰顯教義，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（Zhaoxuan），以內律和僧制來判決。』（《魏書》） 齊東昏侯（Donghun Marquis of Qi），己卯年七月即位，改年號為永元（Yongyuan）。第二年，在瓦棺寺（Waguan Temple），拆解玉像，用玉像上的釵釧和錫來裝飾他寵愛的姬妾。東昏侯毀壞玉像時，先砍斷了玉像的兩條手臂。等到他被殺時，御刀黃泰平（Huang Taiping）用刀砍傷了他的膝蓋，使他倒地遇害。這報應是多麼迅速啊！（《齊史》） 永元二年，東昏侯召集各位王爺入宮，他們都感到不安。巴陵王（Baling Prince）蕭詔胄（Xiao Zhaozhou）和他的弟弟永新侯（Yongxin Marquis）蕭昭穎（Xiao Zhaoying）都做了沙門（Shamen），逃往江西。梁王（Liang Prince）蕭衍（Xiao Yan）以蕭穎胄為都督，命令各地獻出私人的錢糧以及換取或借用富戶的資財，來幫助軍用。長沙寺（Changsha Temple）的僧人一向富有，他們用黃金鑄造了一條龍，埋在土中，重達數千兩。蕭穎胄取走了它，用來充當軍費。（《通鑑》） 壬午年，中興（Zhongxing）二年三月，和帝（He Emperor）將皇位禪讓給梁王。 齊太祖（Taizu of Qi）接受了宋朝的禪讓，即位以來，欽佩和推崇三寶（Three Jewels），廣泛救濟眾生。以仁愛之心開啟民智，以節儉之風垂範天下。歷朝歷代抄寫佛經，建造佛像，佈施齋戒，普遍希望幽冥兩界的眾生都能隨之領悟真理。唉，這在世間是很少見的啊！（《六帖》） 《歷朝釋氏資鑒》卷第三 《卍新續藏》第76冊 No. 1517 《歷朝釋氏資鑒》 《歷朝釋氏資鑒》卷第四 閩地扆峰（Yifeng）沙門熙仲（Xizhong） 輯
【English Translation】 English version At Ye, the Anyang Temple was built. (Bian Zheng) He never put down his books and personally lectured when he had free time. The palace maids all observed the six fast days. Those who diligently recited scriptures were allowed to become nuns. The offerings and alms to the monks were always generous. He passed away in the fourth month of the twenty-third year of Chengming. (From the Book of Wei) In the same year, in the fourth month, Emperor Xuanwu of the Wei Dynasty, Yuan Ke, ascended the throne. He issued an edict saying: 'The attire of monks and laypeople is different, and the laws they follow are also different. Therefore, Buddhism manifests its teachings through clear prohibitions and exhortations, each having its own suitability. If monks commit serious crimes such as murder, they shall be judged according to secular law. All other offenses shall be handed over to Zhaoxuan to be judged according to the Vinaya and monastic rules.' (From the Book of Wei) Marquis Donghun of Qi ascended the throne in the seventh month of the year Ji Mao, and changed the era name to Yongyuan. The following year, at Waguan Temple, he dismantled jade statues and used the hairpins and tin from the jade statues to adorn his favorite concubines. When Marquis Donghun destroyed the jade statues, he first cut off the two arms of the jade statues. When he was killed, the imperial guard Huang Taiping injured his knees with a knife, causing him to fall to the ground and be killed. How swift was the retribution! (From the History of Qi) In the second year of Yongyuan, Marquis Donghun summoned the princes to the palace, and they all felt uneasy. Prince Baling, Xiao Zhaozhou, and his younger brother, Marquis Yongxin, Xiao Zhaoying, both became Shamen and fled to Jiangxi. Prince Liang, Xiao Yan, appointed Xiao Yingzhou as the commander-in-chief and ordered each region to contribute private money and grain, as well as exchange or borrow wealth from wealthy households, to help with military expenses. The monks of Changsha Temple were always wealthy, and they cast a dragon out of gold, weighing several thousand taels, and buried it in the ground. Xiao Yingzhou took it and used it to cover military expenses. (From the Comprehensive Mirror for Aid in Government) In the year Renwu, the third month of the second year of Zhongxing, Emperor He abdicated the throne to Prince Liang. Since Emperor Taizu of Qi received the abdication from the Song Dynasty, he has admired and revered the Three Jewels, and widely relieved all living beings. He opened the minds of the people with benevolence and set an example for the world with frugality. Throughout the dynasties, he had Buddhist scriptures copied, built Buddhist statues, gave alms, and observed fasts, universally hoping that all beings in both the visible and invisible realms could thereby realize the truth. Alas, this is rarely seen in the world! (From the Six Theses) A Mirror for the Sangha Through Dynasties, Volume 3 Supplement to the Buddhist Canon, Volume 76, No. 1517, A Mirror for the Sangha Through Dynasties A Mirror for the Sangha Through Dynasties, Volume 4 Compiled by Shamen Xizhong of Yifeng in Min
南北朝
梁。姓蕭。名衍。都建康。自壬午盡丁丑。四主。五十六年。禪于東魏。元氏至孝武。分東西(出宗景明三年)。
壬午 四月。武帝受禪登位。時年三十七。改元天監。帝既登極。思與蒼生。同契等覺。共會遍知。垂衣臨朝。盛敷經教。廣延博古。傍搜遺文。扇以淳風。利於法俗○天竺國。聞帝弘法。獻珊瑚佛像。以表崇敬也(統紀)。
敕釋慧超為大僧正。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。給傳詔羊車。局足健步。衣服等供。自聲教所被。五部憲章咸稟則之。嘗于講論之暇。忽大力善神言。當集同緣。共來餐受。及就講之日。倏然滿座。容貌[王*(十/(罩-卓+衣))]異。莫有識者。竟席方散。其感跡徴異若此(本傳)。
帝召大士寶誌至闕。甚尊寵之。因下詔曰。志公跡拘塵俗。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。談其隱倫。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。公由是多出入禁內。
癸未 敕法雲寺云光法師。出入諸殿。講法華經。天為雨華。帝欽禮之。意其證聖。一夜于含光殿。焚疏。請志公云光二師。齋習日。志公獨赴。而云光不知。帝敬志焉(僧史)
【現代漢語翻譯】 現代漢語譯本 南北朝
梁。姓蕭，名衍（皇帝的名字）。都城在建康。從壬午年到丁丑年，經歷了四位君主，共五十六年。將皇位禪讓給東魏。元氏家族到孝武帝時，國家分裂為東西兩部分（出自宗景明三年）。
壬午年 四月，武帝接受禪讓登基，時年三十七歲，改年號為天監。武帝登基后，想著與天下百姓一同達到覺悟，共同獲得一切智慧。他垂衣臨朝，大力宣揚經書教義，廣泛搜尋博古通今之士，四處蒐集遺留的文章，用淳厚的風氣來教化百姓，使佛法和世俗都得到利益。天竺國（古印度）聽說武帝弘揚佛法，進獻珊瑚佛像，以此表達崇敬之意（出自《統紀》）。
敕令釋慧超（僧人的名字）為大僧正（僧官名）。慧超身材高大，腰圍有十圍。他戒律精嚴，內在修為深厚，外在威儀莊重。凡是僧侶，都遵從他的教誨。朝廷賜予他傳詔的羊車，並提供充足的步行工具和衣物等。自從他的聲名遠播，五部**都遵循他的法則。他曾經在講經說法之餘，忽然有大力善神告訴他，應當召集有緣之人，一同前來用餐。等到講經之日，忽然座無虛席，來者容貌奇異，沒有人認識他們。直到宴席結束才散去。他感應到的奇異事蹟就是這樣（出自《本傳》）。
武帝召見大士寶誌（僧人的名字）到皇宮，非常尊敬和寵信他。於是下詔說：『志公的行跡雖然拘泥於塵世俗務，但他的精神卻遨遊于寂靜的境界。水火不能焚燒和浸沒他，蛇虎也不能侵犯和恐嚇他。談論佛理，則超越了聲聞乘；談論隱遁之術，則高於隱士和仙人。怎麼可以用世俗之人的常情來空自拘束他呢？』從今以後，允許他隨意修行教化，不得再加禁止。志公因此可以自由出入皇宮禁地。
癸未年 敕令法雲寺的云光法師（僧人的名字），出入各個宮殿，講解《法華經》。天空為此降下花雨，武帝欽佩地禮敬他，認為他已經證得聖果。一天晚上，在含光殿焚燒奏疏，邀請志公和云光兩位法師來齋戒。結果只有志公前來，而云光法師並不知道此事。武帝因此更加敬重志公（出自《僧史》）。
【English Translation】 English version Northern and Southern Dynasties
Liang Dynasty. The surname of the emperor was Xiao, and his given name was Yan (the emperor's name). The capital was Jiankang. From the year Renwu to Dingchou, there were four rulers, totaling fifty-six years. The throne was ceded to the Eastern Wei Dynasty. The Yuan clan, up to Emperor Xiaowu, saw the country split into Eastern and Western parts (from Zong Jingming, year three).
Renwu Year, April. Emperor Wu ascended the throne after receiving the abdication, at the age of thirty-seven. He changed the era name to Tianjian. After Emperor Wu ascended the throne, he thought of attaining enlightenment together with all living beings and jointly acquiring all wisdom. He governed while letting his robes hang down, vigorously promoted the teachings of the scriptures, widely sought out learned scholars of ancient and modern times, and collected surviving articles from all over, using a pure atmosphere to educate the people, benefiting both the Dharma and the secular world. The country of Tianzhu (ancient India) heard that Emperor Wu was promoting the Dharma and presented coral Buddha statues to express their respect (from 'Comprehensive Records').
An edict was issued appointing the monk Hui Chao (a monk's name) as the Great Sangharaja (a monastic official title). Hui Chao was tall in stature, with a waist circumference of ten spans. He cultivated his precepts internally and had dignified manners externally. All monks followed his teachings. The court granted him a sheep-drawn chariot for delivering edicts and provided sufficient walking tools and clothing. Since his reputation spread far and wide, the five divisions of ** all followed his rules. Once, during a break from lecturing, a powerful benevolent spirit told him that he should gather those with karmic connections to come and dine together. When the day of the lecture arrived, the seats were suddenly full, and the appearances of those who came were strange, and no one recognized them. They dispersed only after the banquet ended. The strange events he sensed were like this (from 'Biography').
Emperor Wu summoned the great Bodhisattva Bao Zhi (a monk's name) to the palace, greatly respecting and favoring him. Thereupon, he issued an edict saying: 'Although the actions of Zhi Gong are bound by worldly affairs, his spirit roams in the realm of tranquility. Water and fire cannot burn or immerse him, and snakes and tigers cannot invade or frighten him. When discussing Buddhist principles, he surpasses the Sravakas; when discussing reclusive arts, he is higher than hermits and immortals. How can he be restricted by the ordinary feelings of worldly people?' From now on, he is allowed to practice and teach at will and shall not be prohibited again. Zhi Gong was therefore free to enter and leave the forbidden areas of the palace.
Guiwei Year, an edict was issued ordering Dharma Master Yun Guang (a monk's name) of Fayun Temple to enter and leave the various palaces to lecture on the 'Lotus Sutra'. The sky rained flowers for this, and Emperor Wu respectfully paid homage to him, believing that he had attained sainthood. One night, in the Han Guang Hall, he burned a memorial, inviting Dharma Masters Zhi Gong and Yun Guang to fast. As a result, only Zhi Gong came, while Dharma Master Yun Guang was unaware of this. Emperor Wu therefore respected Zhi Gong even more (from 'Monk History').
。
帝一日召志公于便殿。志忽顰蹙。引頸興嘆。帝怪問之。志曰。仇歒生也。帝罔測。蓋是年候景生於鮮卑懷朔鎮。即東昏侯後身也。南齊初。帝妃郄氏有三女。帝為雍州刺史。而妃薨。其性酷妒。至是化為巨蛇。入於後宮。通夢于帝。求功德拯拔離苦。帝閱大藏。制慈悲懺法。請僧禮佛懺罪。尋化為天人。于空中謝帝功德。已得生天。帝畢世不復議立后(南史)。
甲申 三年四月八日。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。寧可在正法中長淪苦道。不樂依老子教暫得生天。涉大乘因。永離邪見(卞正)○十一日降詔來門下。大經中說。道有九十六種。唯佛一道。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。老子孔子雖是如來弟子而為化。只是世間之善。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
【現代漢語翻譯】 現代漢語譯本：
梁武帝有一天在便殿召見志公（指寶誌禪師，南朝高僧）。志公忽然皺眉，引頸嘆息。武帝感到奇怪，便問他原因。志公說：『仇敵要出生了。』武帝不明白。原來那一年，侯景（南北朝時期人物，發動侯景之亂）出生于鮮卑懷朔鎮，就是東昏侯（指南朝齊的皇帝蕭寶卷）的後身。南齊初年，武帝的妃子郄氏有三個女兒。當時武帝擔任雍州刺史，而郄妃去世。她生性非常嫉妒，因此化為一條巨蛇，進入後宮，在夢中告訴武帝，請求他做功德來拯救她脫離苦難。武帝於是翻閱大藏經，制定了慈悲懺法，請僧人禮佛懺悔罪業。不久，郄氏便化為天人，在空中感謝武帝的功德，說自己已經得以往生天界。武帝終其一生，都沒有再議立皇后的事情（出自《南史》）。 甲申年（528年）四月初八，武帝率領僧俗二萬餘人，登上重云殿，捨棄道教而信奉佛教，親自撰寫愿文。愿文大略是說：『弟子梁國皇帝蕭衍，稽首和南（佛教禮儀，表示敬意），敬禮十方佛法僧寶。我看到經書上說，發菩提心（立志成佛的心）就是佛心，其他一切善行都不能與此相比。菩提心能夠使人脫離三界的苦難之門，進入無為的殊勝道路。弟子過去迷惑昏昧，沉溺於老子的學說，歷代相承，沾染這種邪法。現在我捨棄舊習，歸依正覺（指佛陀的覺悟）。愿我未來生生世世都做童男出家，廣度眾生，共同成就佛道。寧願在正法中長久地沉淪於苦道，也不願意依靠老子的教義暫時地升到天界。涉入大乘佛法的因緣，永遠脫離邪見（錯誤的見解）。』（出自《卞正論》）。四月十一日，武帝下詔到門下省，說：『大經中說，道有九十六種，只有佛道才是正道，其餘都是外道。我捨棄外道，事奉如來（指佛陀）。如果公卿大臣能夠加入這個誓言，都可以發菩提心。老子、孔子雖然是如來的弟子，爲了教化世人而出現，但他們的教義只是世間的善法，不能使凡人轉變為聖人。公卿百官、侯王宗族，應該拋棄虛偽而歸向真實，捨棄邪道而進入正道。經論上說，如果事奉外道的心重，而信奉佛法的心輕，那就是邪見。如果心平等，那就是無記性（不善不惡的狀態）。事奉佛陀』
【English Translation】 English version:
One day, Emperor Wu summoned Zhi Gong (referring to the Chan master Baozhi, a prominent monk of the Southern Dynasties) to the side hall. Zhi Gong suddenly frowned, stretched his neck, and sighed. The Emperor, feeling strange, asked him the reason. Zhi Gong said, 'An enemy is about to be born.' The Emperor did not understand. It turned out that in that year, Hou Jing (a figure during the Northern and Southern Dynasties period who launched the Hou Jing Rebellion) was born in the Xianbei Huaisuo town, and was the reincarnation of the Marquis of Donghun (referring to Emperor Xiao Baojuan of the Southern Qi Dynasty). At the beginning of the Southern Qi Dynasty, Emperor Wu's consort, Consort Xie, had three daughters. At that time, Emperor Wu was serving as the governor of Yongzhou, and Consort Xie passed away. She was extremely jealous by nature, so she transformed into a giant snake and entered the inner palace, telling Emperor Wu in a dream, requesting him to perform meritorious deeds to save her from suffering. Emperor Wu then read through the Tripitaka, formulated the Compassionate Repentance Dharma, and invited monks to prostrate to the Buddha and repent of sins. Soon, Consort Xie transformed into a Deva (a celestial being), thanking Emperor Wu's merits in the air, saying that she had already been reborn in the heavens. Emperor Wu never again considered establishing an empress for the rest of his life (from the History of the Southern Dynasties). In the year of Jia Shen (528), on the eighth day of the fourth month, Emperor Wu led more than 20,000 monks and laypeople, ascended the Chongyun Hall, abandoned Taoism and embraced Buddhism, and personally wrote a vow. The vow roughly said: 'Your disciple, Emperor Xiao Yan of the Liang Dynasty, bows his head and pays homage to the Buddhas, the Dharma, and the Sangha of the ten directions. I see in the scriptures that the mind of Bodhi (the aspiration to become a Buddha) is the mind of the Buddha, and no other good deeds can be compared to it. The mind of Bodhi can lead people out of the gate of suffering of the three realms and into the supreme path of non-action. Your disciple was confused and deluded in the past, indulging in the teachings of Lao Tzu, inherited through generations, and contaminated by this heretical Dharma. Now I abandon the old habits and take refuge in Right Enlightenment (referring to the Buddha's enlightenment). I wish that in future lives I will always be born as a young boy who leaves home to become a monk, widely liberating sentient beings, and together attain Buddhahood. I would rather sink into suffering in the Right Dharma for a long time than temporarily ascend to the heavens by relying on the teachings of Lao Tzu. Entering into the causes and conditions of Mahayana Buddhism, I will forever be free from wrong views.' (From the Bian Zheng Lun). On the eleventh day of the fourth month, Emperor Wu issued an edict to the Department of State Affairs, saying: 'The Great Sutra says 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 the external paths and serve the Tathagata (referring to the Buddha). If the ministers and officials can join this vow, they can all generate the mind of Bodhi. Lao Tzu and Confucius, although they were disciples of the Tathagata and appeared to teach the world, their teachings are only worldly good deeds and cannot transform mortals into saints. The officials, nobles, and royal family should abandon falsehood and return to truth, abandon heresy and enter the right path. The scriptures say that if the mind of serving external paths is heavy, and the mind of believing in the Buddha's Dharma is light, then that is wrong view. If the mind is equal, then that is a state of non-discrimination (neither good nor evil). Serving the Buddha'
心強。老子心弱者。乃是清信。清者表裡俱凈。信是信正不邪。故言清信佛弟子。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。尊承詔命。帝手敕答曰。能反迷入正。可謂夙植善根。宜加勇猛也○次年三月十七日。侍中蕭綸啟。略曰。臣聞。如來降慈悲云。垂甘露雨。屬值皇帝菩薩應御物。以法化民。講道傳經。德音盈耳。臣今啟迷方。粗知歸向。受菩薩大戒。戒節身心。舍老子之邪風。入法流之真教。伏願天慈曲垂矜許。自是百官皆舍邪歸正矣(卞正論)○是年帝于本第。立光宅寺。鑄金銅丈八像。匠臨就冶。疑銅不足。欲上請。忽有使者。領銅十五車至。云奉來送寺。即就镕寫。一鑄便成。唯覺高大。試量乃二丈二尺。以狀奏聞。敕云。初不送銅。斯乃神奇應感也。遂鐫于華趺。以為靈志也(感通錄)。
乙酉 四年。初帝夢神僧告曰。六道四生受大苦惱。何不為作大齋而救拔之。帝問諸沙門。唯志公勸帝尋經。必有因緣。乃取藏經。躬身據覽。創造儀文。三年乃成。於是捧文停香燭白佛。若此文理協聖凡情。愿拜起。香燈自明。或儀式未詳。燈暗如初。言訖投地一禮初起。香燭盡明。乃召志公問曰。何處堪建此會。公曰。潤州澤心寺。江心一峰。水面千里。潭月雙映。雲天四垂。
【現代漢語翻譯】 現代漢語譯本：心懷強烈信仰的人，如果自認為內心不夠堅定，實際上才是真正的清信（ शुद्ध श्रद्धा, śuddha śraddhā）。清，代表內外皆清凈；信，是信奉正道而不偏離邪途。所以說，『清信佛弟子』，其他的善行，都可能是邪見，不能稱為真正的正信。門下要迅速施行這些教誨。十四日，公卿們上書，遵從皇帝的詔命。皇帝親筆回信說：『能夠從迷惑中醒悟，迴歸正道，可謂是宿世積累了善根，應該更加勇猛精進。』次年三月十七日，侍中蕭綸上奏，大意是：『臣聽說，如來降下慈悲的雲朵，普降甘露之雨。正值皇帝菩薩應運而生，以佛法教化民眾，講經說法，美妙的聲音充滿耳畔。臣現在從迷途中醒悟，略微知道歸向佛法。受持菩薩大戒，以戒律約束身心，捨棄老子的邪風，進入佛法的真正教義。懇請皇上慈悲，允許我的請求。』從此以後，百官都捨棄邪道，歸向正道（卞正論）。 這一年，皇帝在本來的住所，建立了光宅寺，鑄造了金銅丈八佛像。工匠臨近熔鑄時，擔心銅不夠用，想要上報請求。忽然有使者，帶領十五車銅來到，說是奉命送來供寺廟使用。於是就地熔鑄，一次鑄造成功。只是覺得佛像非常高大，試著測量，竟然有二丈二尺。將情況上奏朝廷，皇帝下令說：『朕當初並沒有送銅，這實在是神奇的感應啊。』於是將此事鐫刻在華麗的底座上，作為靈異的標誌（感通錄）。 乙酉年，四年。當初，皇帝夢見一位神僧告訴他說：『六道四生（षड्गति, ṣaḍgati；चतुर्योनि, caturyoni）正在遭受巨大的苦惱，為什麼不為他們做一場大型齋會來救拔他們呢？』皇帝詢問各位沙門（श्रमण, śramaṇa），只有志公勸皇帝尋找經書，必定有因緣。於是取來藏經，親自閱讀，創造儀文，三年才完成。於是捧著儀文，點燃香燭，稟告佛陀，如果這篇儀文的道理符合聖人和凡人的心意，希望拜下去再起來時，香燈能夠自己明亮。如果儀式還有不詳盡的地方，燈光就暗淡如初。說完，跪倒在地，一拜初起，香燭全部明亮。於是召見志公問道：『什麼地方適合建立這個法會？』志公說：『潤州澤心寺，江心有一座山峰，水面遼闊千里，潭水和月亮相互輝映，雲天四面垂落。』
【English Translation】 English version: A person with a strong mind. If Lao Tzu's mind is weak, then it is pure faith (śuddha śraddhā). 'Pure' means both inside and outside are clean. 'Faith' means believing in the right and not deviating into evil. Therefore, it is said, 'pure faith Buddhist disciple.' Other good deeds may be wrong views and cannot be called true right faith. The disciples should quickly implement these teachings. On the fourteenth day, the dukes and ministers submitted a memorial, obeying the emperor's decree. The emperor replied in his own handwriting, saying, 'To be able to turn from delusion to the right path can be said to be planting good roots in previous lives. You should be more courageous and diligent.' On the seventeenth day of the third month of the following year, the attendant Xiao Lun reported, roughly saying, 'I have heard that the Tathagata (तथागत, tathāgata) descends clouds of compassion and pours sweet dew. It is the time when the Emperor Bodhisattva (बोधिसत्त्व, bodhisattva) should govern and transform the people with the Dharma, preaching and transmitting the scriptures. The beautiful sounds fill the ears. I am now awakened from delusion and vaguely know how to return to the Dharma. I have received the great precepts of the Bodhisattva, using the precepts to restrain my body and mind, abandoning the evil ways of Lao Tzu and entering the true teachings of the Dharma. I humbly wish that the Emperor's compassion will grant my request.' From then on, all the officials abandoned evil and returned to the right path (Bian Zheng Lun). In this year, the emperor established Guangzhai Temple in his original residence and cast a golden bronze statue of Buddha eighteen feet tall. When the craftsmen were about to melt the bronze, they worried that there would not be enough copper and wanted to report it. Suddenly, a messenger arrived, leading fifteen carts of copper, saying that they were ordered to deliver it for the temple's use. So they melted it on the spot and cast it successfully in one go. They only felt that the Buddha statue was very tall. When they tried to measure it, it was actually twenty-two feet tall. They reported the situation to the court, and the emperor ordered, 'I did not send the copper at first. This is truly a miraculous response.' So he engraved this matter on the magnificent base as a sign of the miraculous (Gan Tong Lu). In the year Yiyou, the fourth year. Initially, the emperor dreamed that a divine monk told him, 'The beings in the six realms and four forms of birth (ṣaḍgati; caturyoni) are suffering greatly. Why don't you hold a large fast to save them?' The emperor asked the various śramaṇa. Only Zhi Gong advised the emperor to search the scriptures, as there must be a cause. So he took the Tripitaka (त्रिपिटक, tripiṭaka) and personally read it, creating the ritual text, which took three years to complete. Then, holding the ritual text, he lit incense and candles, and reported to the Buddha, 'If the principles of this ritual text are in accordance with the minds of saints and mortals, I hope that when I bow down and get up again, the incense and lamps will light up by themselves. If there are still incomplete parts of the ritual, the lights will be dim as before.' After saying this, he knelt down and bowed. As he got up for the first time, all the incense and candles lit up. So he summoned Zhi Gong and asked, 'Where is a suitable place to establish this Dharma assembly?' Zhi Gong said, 'Zexin Temple in Runzhou, there is a peak in the heart of the river, the water surface is vast for thousands of miles, the pool and the moon reflect each other, and the clouds hang down on all sides.'
境通幽顯。堪會神靈。敕是年十一月十五日。于澤心寺。依儀修設。帝親臨地席。詔祐律師宣文。利洽幽明。即金山寺也(金山寺碑及葦江集)○舒州潛山最奇。而山麓尤勝。志公與白鶴道人皆欲之。因啟武帝。帝以二人俱具靈通。俾各以物識其地。得者居之。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。而鶴驚止他處。錫遂卓于山麓。公遂築室。然道人不懌。以前言不可食也(事文類集)。
丙戌 五年冬。雩祭備至。而雨不降。志公啟講勝鬘經請雨。上即命法雲法師。于華光殿。講勝鬘。講竟。夜大雪。志公須一盆水。以刀加上。俄雨大降。高下皆足(南史)。
戊子 七年。詔𦘕工張僧繇。寫寶公像。公𠢐面門。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。溯流而上。公以杖引之而至。乃紫栴檀。即雕公像。神彩如生(感通錄)。
是年魏宣武永平元年。治書侍御史楊固上表。以為當今之務。宜絕談虛窮徹之論。簡桑門無用之費。以救寒饑之苦(通鑑)。
己丑 魏宣武于幹成殿。為諸僧及朝臣。講維摩詰經。時魏主專尚浮屠。不事經籍○中書侍郎裴延雋上疏。以為漢光武。魏武帝。雖在戎馬。未嘗廢書
【現代漢語翻譯】 現代漢語譯本：
境界通達幽深與顯明之處，堪可會見神靈。這是敕令在（南朝梁）天監十一年十一月十五日，于澤心寺，依照儀軌修設法會。梁武帝親自臨席，詔令祐律師宣讀祭文，使利益普及於陰陽兩界。這裡說的就是金山寺。（出自《金山寺碑》及《葦江集》） 舒州潛山最為奇特，而山腳下尤其優勝。志公（寶誌禪師）與白鶴道人（一位道士）都想要佔據此地。因此稟告武帝，武帝認為二人皆具神通，便讓他們各自用物品來標記這塊地，得到標記者便可居住。道人說：『我以白鶴停落之處為記。』志公說：『我以禪杖駐錫之處為記。』不久，白鶴先飛去，將要停落在山腳下時，忽然聽到空中傳來錫杖飛行的聲音，白鶴受驚飛到其他地方停落。錫杖於是駐紮在山腳下，志公便在此建造房屋。然而道人並不高興，因為之前說的話不能算數了。（出自《事文類集》） 丙戌（天監）五年冬天，雩祭（古代祈雨的祭祀）的各種儀式都已完備，但雨仍然沒有降下。志公請求講《勝鬘經》（佛教經典）來祈雨。武帝便命令法雲法師，在華光殿講《勝鬘經》。講經完畢，當晚便下起了大雪。志公需要一盆水，用刀放在水盆上，不久便下起了大雨，無論高處低處都得到了充足的雨水。（出自《南史》） 戊子（天監）七年，（梁武帝）詔令畫家張僧繇，繪製寶公（寶誌禪師）的畫像。寶公張開面門，顯現出十二面觀音的法相，或慈祥或威嚴。張僧繇最終也沒能畫出來。 後來有一天，（寶誌禪師）與武帝一同在江邊眺望，看到有東西逆流而上。寶公用禪杖將它引過來，原來是紫栴檀（一種珍貴的木材）。於是用它雕刻寶公的畫像，神態栩栩如生。（出自《感通錄》） 這年是北魏宣武帝永平元年，治書侍御史楊固上書，認為當今的要務，應當杜絕空談虛無、窮究徹理的言論，減少僧人無用的花費，來救濟受寒捱餓的百姓。（出自《通鑑》） 己丑（北魏宣武帝）在幹成殿，為眾僧及朝臣，講解《維摩詰經》（佛教經典）。當時魏主專一崇尚佛教，不重視儒家經典書籍。 中書侍郎裴延雋上疏，認為漢光武帝、魏武帝，即使在戎馬倥傯之際，也從未廢棄讀書。
【English Translation】 English version:
The realm penetrates the profound and the manifest, worthy of meeting the spirits. This was decreed on the fifteenth day of the eleventh month of the eleventh year of Tianjian (Southern Liang Dynasty), at Zexin Temple, to conduct a Dharma assembly according to the rituals. Emperor Wu of Liang personally attended and ordered Lawyer You to read the memorial, so that the benefits would extend to both the yin and yang realms. This refers to Jinshan Temple. (From 'Stele of Jinshan Temple' and 'Collection of Weijiang') Mount Qian in Shuzhou is the most peculiar, and the foot of the mountain is especially superior. Zhigong (Chan Master Baozhi) and the White Crane Taoist (a Taoist priest) both wanted to occupy this place. Therefore, they reported to Emperor Wu, who believed that both of them possessed supernatural powers, so he had them each mark the land with an object, and whoever obtained the mark could live there. The Taoist said, 'I will use the place where the white crane lands as a mark.' Zhigong said, 'I will use the place where my staff is planted as a mark.' Soon, the white crane flew away first, and when it was about to land at the foot of the mountain, suddenly the sound of a flying tin staff was heard in the air, and the white crane was startled and flew to another place to land. The tin staff then settled at the foot of the mountain, and Zhigong built a house here. However, the Taoist was not happy because his previous words could not be counted. (From 'Classified Collection of Affairs') In the winter of the fifth year of Bingxu (Tianjian), all the rituals of the Yuji (ancient rain-praying sacrifice) were complete, but the rain still did not fall. Zhigong requested to lecture on the 'Srimala Sutra' (Buddhist scripture) to pray for rain. Emperor Wu then ordered Dharma Master Fayun to lecture on the 'Srimala Sutra' in Huaguang Hall. After the lecture, it snowed heavily that night. Zhigong needed a basin of water and placed a knife on the basin, and soon heavy rain fell, and both high and low places received sufficient rain. (From 'History of the Southern Dynasties') In the seventh year of Wuzi (Tianjian), (Emperor Wu of Liang) ordered the painter Zhang Sengyao to paint a portrait of Baogong (Chan Master Baozhi). Baogong opened his face and revealed the Dharma appearance of the twelve-faced Avalokitesvara, sometimes compassionate and sometimes majestic. Zhang Sengyao was ultimately unable to paint it. Later one day, (Chan Master Baozhi) and Emperor Wu were gazing at the river together and saw something going upstream. Baogong used his staff to guide it over, and it turned out to be purple sandalwood (a precious wood). So he used it to carve a portrait of Baogong, with a lifelike expression. (From 'Record of Spiritual Response') This year was the first year of Yongping of Emperor Xuanwu of the Northern Wei Dynasty. Yang Gu, the supervising censor of the Ministry of Personnel, submitted a memorial, believing that the current priority should be to eliminate empty talk and exhaustive discussions, reduce the useless expenses of monks, and relieve the suffering of the cold and hungry people. (From 'Comprehensive Mirror for Aid in Government') In the year of Jichou (Northern Wei Dynasty Emperor Xuanwu), in the Qiancheng Hall, he lectured on the 'Vimalakirti Sutra' (Buddhist scripture) for the monks and court officials. At that time, the Wei ruler was solely devoted to Buddhism and did not value Confucian classics and books. Pei Yanjun, the deputy director of the Chancellery, submitted a memorial, believing that Emperor Guangwu of the Han Dynasty and Emperor Wu of the Wei Dynasty never abandoned reading, even in the midst of war.
。先帝行師。手不釋卷。良以學問多益。不可暫掇故也。陛下升法座。親講大覺。凡在耹聽。塵蔽俱開。然五經治世之揩模。應務之所先。伏願經書互覽。孔釋兼存。則內外俱同。真俗斯暢矣。時佛教盛于洛陽。中國沙門之外。自西域來者。三千餘人。別立永明寺。千餘間居之。遠近承風。無不奉佛(通鑑)。
庚寅 九年。上為太祖文皇帝。于鐘山竹澗。建大愛敬寺。為太后起大智度寺 上幸愛敬寺。設無礙會。以滿缽水泛舍利。最小者隱不出。帝拜乃于缽中放光屬天。迴旋久之。舉國嗟未曾有也(感通錄)。
辛卯 十年。帝于天監元年。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摸刻紫栴檀一像。付騫等歸。是年四月五日。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。自是蔬食斷欲(感通錄)。
癸巳 魏延昌二年。西域勒那摩提。譯寶積經論二十四卷。宣武帝請講華嚴。忽于高座。見天神來云。天帝請講華嚴經。與都講維那等五人。同時于座而逝。見聞者。嘆未有也(感通錄)。
丙申 天監十五年。越州隱岳寺石佛像。初釋僧護擬造十丈。齊建武中。僅成面璞而亡。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
【現代漢語翻譯】 現代漢語譯本：先帝率軍征戰時，仍然手不釋卷，正是因為他認為學問越多越有益處，不可以片刻放下。陛下登上法座，親自講解精深佛法，所有在場聆聽的人，都如同撥開塵埃，開啟智慧。然而，五經是治理國家的典範，是處理政務的首要之務。希望陛下能廣泛閱讀各種經書，兼顧儒家和佛家，這樣就能做到內外兼修，真俗融洽。當時佛教在洛陽非常興盛，除了中國的僧人之外，還有從西域來的三千多人，他們另外建立了永明寺，有一千多間房屋供他們居住。遠近各地都受到這種風氣的影響，沒有不信奉佛教的。（《資治通鑑》) 庚寅，（南朝梁）第九年，皇上爲了太祖文皇帝，在鐘山竹澗建造了大愛敬寺，爲了太后建造了大智度寺。皇上駕臨愛敬寺，舉辦無遮大會，用盛滿水的缽來漂浮舍利。最小的舍利隱藏不出現，皇上禮拜后，舍利在缽中放出光芒，直衝天空，迴旋很久。全國上下都驚歎從未見過這樣的景象。（《感通錄》) 辛卯，（南朝梁）第十年，皇上在天監元年，夢見檀香木佛像進入國境，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。優填王於是摹刻了一尊紫旃檀木佛像，交給郝騫等人帶回。這年四月五日，佛像到達楊都（Yangdu），皇上與百官步行四十里，迎接佛像回到太極殿，設立齋會，廣度僧人，大赦天下，停止殺戮。從此皇上開始吃素，斷絕慾望。（《感通錄》) 癸巳，（北魏）延昌二年，西域的勒那摩提（Ratnamati）翻譯了《寶積經論》二十四卷。宣武帝（Emperor Xuanwu）請他講解《華嚴經》。勒那摩提在高座上，忽然看見天神降臨說：『天帝請您講解《華嚴經》。』勒那摩提與都講、維那等五人，同時在座位上逝世。見到和聽到這件事的人，都驚歎從未有過。（《感通錄》) 丙申，天監十五年，越州（Yuezhou）隱岳寺（Yinyue Temple）的石佛像，最初僧人釋僧護（Shi Senghu）計劃建造十丈高。齊建武年間，僅僅完成了面部的雛形就去世了。後來有僧人僧淑（Sengshu），繼承他的事業但沒有完成。到了天監六年，吳郡（Wujun）陸咸（Lu Xian）夢見僧人說建安王（Jian'an King）
【English Translation】 English version: When the late Emperor led his troops, he never put down his books, because he believed that the more knowledge one has, the more beneficial it is, and it should not be abandoned even for a moment. Now that Your Majesty has ascended the Dharma seat and personally expounds the profound Buddhist teachings, all those who listen are as if the dust has been swept away and wisdom has been opened. However, the Five Classics are the model for governing the country and the priority for handling affairs. I hope that Your Majesty will read various scriptures extensively, and give equal importance to Confucianism and Buddhism, so that both inner and outer cultivation can be achieved, and the true and the mundane can be harmonized. At that time, Buddhism was very prosperous in Luoyang. In addition to the Chinese monks, there were more than three thousand people from the Western Regions. They established Yongming Temple separately, with more than a thousand rooms for them to live in. The surrounding areas were influenced by this trend, and everyone believed in Buddhism. (Zizhi Tongjian) In the year of Gengyin, the ninth year (of the Liang Dynasty), the Emperor built the Great Loving Reverence Temple (Da Ai Jing Si) in Zhujian, Zhongshan, for the late Emperor Taizu Wen, and the Great Wisdom Temple (Da Zhi Du Si) for the Empress Dowager. The Emperor visited the Loving Reverence Temple and held an Unimpeded Assembly, using a bowl filled with water to float the relics (Sarira). The smallest relic remained hidden and did not appear. After the Emperor bowed, the relic emitted light in the bowl, soaring into the sky and revolving for a long time. The whole country marveled at this unprecedented sight. (Gan Tong Lu) In the year of Xinmao, the tenth year (of the Liang Dynasty), in the first year of Tianjian, the Emperor dreamed of a sandalwood Buddha statue entering the country. Therefore, he sent Hao Qian and eighty others to Tianzhu (India) to welcome the Buddha statue carved by King Udayana. King Udayana then carved a statue of purple sandalwood and gave it to Hao Qian and others to bring back. On the fifth day of the fourth month of that year, the statue arrived in Yangdu. The Emperor and hundreds of officials walked forty li to welcome the statue back to the Taiji Hall, established a vegetarian feast, widely ordained monks, granted amnesty to the world, and stopped killing. From then on, the Emperor began to eat vegetarian food and abstain from desires. (Gan Tong Lu) In the year of Guisi, the second year of Yanchang (of the Northern Wei Dynasty), Ratnamati from the Western Regions translated twenty-four volumes of the Treatise on the Collection of Treasures Sutra (寶積經論). Emperor Xuanwu asked him to explain the Avatamsaka Sutra (華嚴經). Suddenly, Ratnamati saw a heavenly deity descending on the high seat, saying, 'The Heavenly Emperor invites you to explain the Avatamsaka Sutra.' Ratnamati and five others, including the chief lecturer and the director of ceremonies, passed away on the seat at the same time. Those who saw and heard this marveled at this unprecedented event. (Gan Tong Lu) In the year of Bingshen, the fifteenth year of Tianjian, the stone Buddha statue at Yinyue Temple in Yuezhou was initially planned to be ten zhang (丈) high by the monk Shi Senghu. During the Jianwu period of the Qi Dynasty, only the outline of the face was completed before he passed away. Later, the monk Sengshu continued his work but did not complete it. In the sixth year of Tianjian, Lu Xian from Wujun dreamed of a monk saying that King Jian'an
感疾未瘳。能治剡縣石佛成就。必愈。咸經年稍忘。而僧復夢促之。乃啟建安王。王乃舍金委僧祐。專任像事。以十二年就功。是春方畢。座高五丈。而身十丈。像成。王疾乃瘳(僧史)。
是年魏肅宗熙平元年。世宗作瑤光寺。未就。胡太后作石窟寺。又作永寧寺于宮側。而永寧工巧尤盛。有真金像高丈八尺。如中人者十。玉像二。又為九級浮圖。高九十餘丈。掘基及黃泉。獲金像三十二軀。太后以為嘉瑞。信法之徴也。飾制[王*(十/(罩-卓+衣))]奇。極世華美。上立剎復高十丈。剎表寶瓶。容二十五斛。承露盤一十一重。皆金成之。永夜鈴鐸。聲聞十里。殿如太極殿。三門如端門。僧房千楹。珠玉錦繡。駭人心目。佛法之入中國。塔廟之盛華夏。皆曰閻浮未之有也。初成。明帝與太后共登視。宮中事如掌內。遂禁人登之○楊州刺史李崇上表。以為高祖遷都垂三十年。明堂未修。大紊荒廢。城闕府寺額以頹壞。非所以追隆堂構儀刑萬國也。今國子雖有學官之名。而無教授之實。何異免絲燕麥。南箕北斗。事不兩興。須有進退。宜罷尚方雕靡之作。省永寧土木之工。減瑤光材瓦之力。分石屈鐫琢之勞。及諸事非急者。於三時農隙。修此數條。使國容嚴顯。禮化興行。不亦休哉。太后雖優令答之。而終
【現代漢語翻譯】 現代漢語譯本：病情尚未痊癒，（有人說）能治理剡縣（地名）的石佛使其成就，病就一定會好。這件事大概過了一年就被漸漸遺忘了，但僧人又在夢中催促他。於是（他）稟告了建安王（人名），建安王就捐出金錢委託僧祐（人名），全權負責佛像的事情。用了十二年才完成。那年春天佛像才最終完成。佛像的底座高五丈（約合今15米），佛像本身高十丈（約合今30米）。佛像建成后，建安王的疾病就好了。
那一年是魏肅宗（皇帝謚號）熙平元年。世宗（皇帝廟號）建造瑤光寺，尚未完成。胡太后（人名）建造石窟寺，又在皇宮旁邊建造永寧寺。而永寧寺的工藝尤其精巧，極盡奢華。有一尊真金佛像高一丈八尺（約合今5.4米），與普通人大小相似的佛像有十尊，玉佛像有兩尊。又建造了九層佛塔，高九十餘丈（約合今270米以上）。挖掘地基時挖到了黃泉（地下水），獲得了三十二尊金像。太后認為這是吉祥的徵兆，是信奉佛法的象徵。裝飾和結構精巧奇異，窮盡世間的華美。塔頂上設立的塔剎又高十丈（約合今30米），塔剎頂端的寶瓶，容量為二十五斛（古代容量單位），承露盤有十一重，都是用黃金製成的。永夜裡風鈴的聲音，十里之外都能聽到。大殿如同太極殿（皇宮正殿），寺廟的三門如同端門（皇宮正門）。僧房有一千間，（裝飾著）珠玉錦繡，使人震驚。佛法傳入中國，塔廟在華夏興盛，都說閻浮提（佛教用語，指我們所居住的世界）從未有過這樣的景象。剛建成時，明帝（皇帝謚號）與太后一同登高觀看，宮中的事情就像在手掌中一樣清晰。於是禁止人們隨意登塔。楊州刺史李崇（人名）上表說，高祖（皇帝廟號）遷都（洛陽）已經近三十年，明堂（古代帝王祭祀的場所）沒有修繕，大大地荒廢了。城墻、宮闕、官府、寺廟的匾額都已頹敗損壞，這不是用來追念先帝功德、樹立典範給萬國學習的樣子。現在國子監（古代最高學府）雖然有學官的名義，卻沒有教授的實際內容，這和徒有虛名有什麼區別呢？事情不能兩方面都興盛，必須有所取捨。應該停止尚方（官署名）雕琢奢侈品的製作，減少永寧寺土木工程的花費，減少瑤光寺磚瓦材料的使用，分出石窟寺雕刻的勞力，以及其他不緊急的事情，在農閑時節，修繕以上幾條，使國家容貌莊嚴顯赫，禮儀教化興盛推行，不也是很好的嗎？太后雖然用優厚的言辭回覆了他，但最終沒有采納他的建議。
【English Translation】 English version: His illness had not yet healed. (Someone said) that if he could manage the stone Buddha in Yan County (place name) to completion, he would surely recover. This matter was gradually forgotten after about a year, but a monk urged him in a dream. So (he) reported to Prince Jian'an (person's name), who donated money and entrusted Sengyou (person's name) to be fully responsible for the Buddha statue. It took twelve years to complete. The Buddha statue was finally completed that spring. The base of the Buddha statue was five zhang (approximately 15 meters today), and the Buddha statue itself was ten zhang (approximately 30 meters today). After the Buddha statue was completed, Prince Jian'an's illness was cured.
That year was the first year of the Xiping era of Emperor Suzong of the Wei Dynasty (posthumous title). Emperor Shizong (temple name) built the Yaoguang Temple, which was not yet completed. Empress Dowager Hu (person's name) built the Shiku Temple, and also built the Yongning Temple next to the palace. The craftsmanship of the Yongning Temple was particularly exquisite and extravagant. There was a true gold Buddha statue that was one zhang and eight chi (approximately 5.4 meters today) tall, and there were ten Buddha statues similar in size to ordinary people, and two jade Buddha statues. A nine-story pagoda was also built, more than ninety zhang (approximately 270 meters today). When digging the foundation, they dug into the Yellow Springs (groundwater) and obtained thirty-two gold statues. The Empress Dowager considered this an auspicious sign and a symbol of belief in Buddhism. The decorations and structure were exquisite and strange, exhausting the beauty of the world. The finial erected on the top of the pagoda was another ten zhang (approximately 30 meters today) high, and the treasure bottle at the top of the finial had a capacity of twenty-five hu (ancient unit of volume), and the dew-collecting plate had eleven layers, all made of gold. The sound of the wind chimes in the eternal night could be heard ten miles away. The main hall was like the Taiji Hall (the main hall of the imperial palace), and the three gates of the temple were like the Duanmen (the main gate of the imperial palace). There were a thousand monks' rooms, (decorated with) pearls, jade, brocade, and embroidery, which shocked people. Buddhism was introduced into China, and pagodas and temples flourished in China, and it was said that Jambudvipa (Buddhist term, referring to the world we live in) had never seen such a scene. When it was first completed, Emperor Ming (posthumous title) and the Empress Dowager climbed up to watch together, and the affairs in the palace were as clear as in the palm of their hand. Therefore, people were forbidden to climb the tower at will. Li Chong (person's name), the governor of Yangzhou, submitted a memorial saying that it had been nearly thirty years since Emperor Gaozu (temple name) moved the capital (to Luoyang), and the Mingtang (ancient place for emperors to worship) had not been repaired, and it was greatly deserted. The plaques of the city walls, palaces, government offices, and temples have been dilapidated and damaged, which is not the way to commemorate the merits of the late emperor and set an example for all nations to learn from. Now, although the Imperial College (ancient highest institution of learning) has the name of an academic official, it does not have the actual content of teaching. What is the difference between having a false reputation? Things cannot prosper on both sides, and there must be trade-offs. The Shangfang (name of the official agency) should stop making luxury goods, reduce the expenditure on the Yongning Temple's construction projects, reduce the use of bricks and tiles for the Yaoguang Temple, divide the labor of carving the Shiku Temple, and other non-urgent matters, and repair the above items during the slack farming season, so that the country's appearance will be solemn and prominent, and etiquette and education will flourish, wouldn't that be great? Although the Empress Dowager replied to him with generous words, she ultimately did not adopt his suggestion.
不用其言(通鑑)○魏胡太后好事佛。民多絕戶為沙門○高陽王友李玚上言。三千之罪。莫大於不孝。不孝之大。無過絕嗣。豈得輕縱背禮之情。肆其向法之意。一身親老。棄家絕養。缺當世之禮。而求將來之益。孔子云。未知生。焉知死。安有棄堂堂之政。而從鬼教乎。又今南服未靜。眾役仍煩。百姓之情。實多避役。若復聽之。恐捐棄孝慈。比屋皆為沙門矣○都統僧暹等。忿玚謂之鬼教。以為謗佛。泣訴于太后。后責之。玚曰。天神地祇人鬼。傳曰。明則有禮樂。幽則有鬼神。然則明者為堂堂。幽者為鬼教。佛本出於人。名之為鬼。愚謂非謗。太后雖知玚言為允。難違暹等之意。罰玚金一兩(通鑑)。
丁酉 十六年。凡造寺。來蕭子云飛帛。大書蕭字為扁。時人稱寺為蕭寺(國史補)○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。來乘輿入內。為六宮受戒。王公貴戚。白黑門徒。一萬餘人。師有三藏記。法苑記。世界記。釋迦譜。弘明集。並行於世。
己亥 天監十八年。會稽僧皎然。著高僧傳十四卷。始自漢永平。終於是歲。凡百五十餘載。百五十七人。附見者二百餘人(大藏)。
是年四月八日。帝講慧約法師。于等覺殿。受菩薩戒。上屈萬乘之尊。伸在
【現代漢語翻譯】 現代漢語譯本： 不用其言（出自《資治通鑑》）○魏國的胡太后非常崇信佛教，百姓多有斷絕後嗣而出家為僧的現象。○高陽王的門客李玚上書說：『三千種罪過中，沒有比不孝更大的了。不孝之中，沒有比斷絕後嗣更嚴重的了。怎麼能輕易放縱這種背棄禮教的行為，放任他們嚮往佛法的意願呢？一個人正當父母年老的時候，卻拋棄家庭，斷絕贍養，這是缺失當世的禮節，而求取將來的福報。孔子說：『未知生，焉知死？』怎麼能拋棄堂堂正正的政事，而去信奉鬼神之教呢？』而且現在南方邊境尚未安定，百姓的徭役仍然繁重，百姓的真實想法，大多是想借出家來逃避徭役。如果再聽任他們這樣，恐怕會拋棄孝道和慈愛，家家戶戶都成為和尚了。』○都統僧暹等人，惱怒李玚稱佛教為鬼神之教，認為這是誹謗佛法，哭著向太后訴說。太后責備李玚。李玚說：『天神地祇人鬼，《周禮》上說：『明則有禮樂，幽則有鬼神。』那麼光明正大的就是堂堂正正的，幽暗的就是鬼神之教。佛本來就是人，稱之為鬼，我認為不是誹謗。』太后雖然知道李玚說得有道理，但難以違背僧暹等人的意思，罰了李玚黃金一兩（出自《資治通鑑》）。
丁酉年，即十六年。凡是建造寺廟，都用蕭子云的飛白體，大書『蕭』字作為匾額。當時人們稱這些寺廟為『蕭寺』（出自《國史補》）。○僧祐律師，從齊朝初期就開始大力弘揚律法。梁武帝對他非常尊敬，凡是僧侶事務有疑問，都向他請教決斷。年老時，可以乘坐皇帝的御車進入皇宮內院，為後宮妃嬪授戒。王公貴族、平民百姓等信徒，有一萬多人。僧祐律師著有《三藏記》、《法苑記》、《世界記》、《釋迦譜》、《弘明集》，都在世上流傳。
己亥年，天監十八年。會稽的僧人皎然，撰寫了《高僧傳》十四卷，從漢朝永平年間開始，到這一年結束，共一百五十多年，記載了一百五十七人，附帶記載了二百多人（出自《大藏經》）。
這一年四月八日，梁武帝在等覺殿聽慧約法師講經，並受菩薩戒。皇上降低萬乘之尊，表達內心的虔誠。
【English Translation】 English version: It is not according to his words (from Zizhi Tongjian) ○ Empress Dowager Hu of Wei was a devout Buddhist. Many people severed their family lines to become monks. ○ Li Yang, a retainer of the Prince of Gaoyang, submitted a memorial saying: 'Among the three thousand sins, none is greater than unfilial piety. Among unfilial acts, none is more serious than severing the line of descendants. How can we lightly indulge this behavior of abandoning ritual and propriety, and allow them to pursue their inclination towards the Dharma? When one's parents are old, they abandon their families and cease to provide for them. This is to neglect the rituals of the present and seek benefits in the future. Confucius said, 'If we do not yet know about life, how can we know about death?' How can we abandon the upright affairs of state and follow the teachings of ghosts and spirits?' Moreover, the southern borders are not yet pacified, and the people's corvée labor is still heavy. The people's true intention is mostly to avoid corvée labor by becoming monks. If we continue to allow this, I fear they will abandon filial piety and compassion, and every household will become monks.' ○ The chief administrator, Monk Xian, and others were angered by Li Yang's calling Buddhism the teachings of ghosts and spirits, considering it slanderous to the Buddha. They wept and complained to the Empress Dowager, who rebuked Li Yang. Li Yang said, 'Heavenly gods, earthly deities, human ghosts, the Book of Rites says, 'When things are clear, there are rituals and music; when things are obscure, there are ghosts and spirits.' Therefore, what is clear and upright is 'tang tang' (堂堂, upright), and what is obscure is the teachings of ghosts and spirits. The Buddha originally came from humans, calling it a ghost, I think it is not slander.' Although the Empress Dowager knew that Li Yang's words were reasonable, she could not go against the wishes of Monk Xian and others, and fined Li Yang one tael of gold (from Zizhi Tongjian).
In the year Dingyou (丁酉), the sixteenth year, whenever a temple was built, Xiao Ziyun's (蕭子云) 'flying white' calligraphy style was used to write the character 'Xiao' (蕭) in large letters for the plaque. At that time, people called these temples 'Xiao Temples' (蕭寺) (from Guoshi Bu 國史補). ○ Vinaya Master Sengyou (僧祐) vigorously promoted the Vinaya (律法, monastic rules) from the early Qi Dynasty. Emperor Wu of Liang deeply respected and treated him with courtesy. Whenever there were doubts about monastic affairs, he was consulted for decisions. In his old age, he was allowed to ride in the emperor's carriage into the inner palace to administer precepts to the imperial concubines. More than ten thousand followers, including princes, nobles, commoners, and monks, were present. Master Sengyou wrote the 'Records of the Three Pitakas' (三藏記), 'Records of the Dharma Garden' (法苑記), 'Records of the World' (世界記), 'Genealogy of Shakyamuni' (釋迦譜), and 'Collection for the Propagation of Light' (弘明集), all of which circulated in the world.
In the year Jihai (己亥), the eighteenth year of the Tianjian (天監) era, the monk Jiaoran (皎然) of Kuaiji (會稽) wrote the 'Biographies of Eminent Monks' (高僧傳) in fourteen volumes, starting from the Yongping (永平) era of the Han Dynasty and ending in that year, covering more than one hundred and fifty years, recording one hundred and fifty-seven people, with more than two hundred people mentioned in the appendices (from the Tripitaka 大藏).
On the eighth day of the fourth month of that year, Emperor Wu lectured with Dharma Master Huiyue (慧約) at the Dengjue Hall (等覺殿) and received the Bodhisattva precepts. The Emperor lowered his dignity as the ruler of ten thousand chariots to express his inner sincerity.
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。香華伎樂。盛於斯時。自是約師入見。別施漆榻。上先作禮。然後就座。皇儲以下盡禮敬焉。因而大赦天下○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。同資福慶。凡天下罪無輕重。咸赦除之。
庚子歲 梁武帝普通元年 魏肅宗孝明帝正光元年。
是年九月二十一日。天竺二十八祖菩提達磨大師至南海。廣州刺史蕭昂表聞。梁王武帝遣使詔迎。十一月一日。至金陵。帝問曰。朕自即位以來造寺寫經度僧不可勝紀。有何功德。師曰。並無功德。帝曰。何以無功德。師曰。此但人天小果。有漏之因。如影隨形。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。帝復問。如何是聖諦第一義。師云。廓然無聖。帝曰。對朕者誰。師曰不識。帝不領玄旨。師知機不契。十九日去梁。折蘆渡江。二十三日北趍魏境。尋至雒邑。止於嵩山少林寺。終日面壁而坐人莫之測○師去後。武帝問志公。公曰。陛下還識此人否。帝曰不識。公曰。此是觀音大士
【現代漢語翻譯】 現代漢語譯本： 三之敬。暫時脫下龍袍。恭敬地接受田衣（僧侶的袈裟）。宣佈清凈的儀式。彎腰行禮，真誠而肅穆。再次設定無遮大會（不分貴賤、賢愚，平等施捨的法會）。朝廷內外，僧俗信眾十餘萬人。香、花、伎樂，盛況空前。之後，皇帝邀請約法師入宮覲見，特別賜予漆榻。皇帝先向法師行禮，然後法師才就座。皇太子以下的官員都以禮相待。因此，皇帝大赦天下。 詔書說：『《梵網經》說，身居帝王之位的人，應該首先受菩薩戒。因此，我知道身為天子，擁有天下，應該修身養性，以戒律約束內心，從而弘揚治理天下的正道。』朕認為，如果不受菩薩戒，怎麼能生起慈悲之心，奉行平等之行呢？所以，受持正法，朕毫不懷疑。希望與億萬百姓，共同積累福報。凡是天下罪行，無論輕重，一律赦免。
庚子年，梁武帝普通元年，北魏肅宗孝明帝正光元年。
這年九月二十一日，天竺第二十八代祖師菩提達磨大師（Bodhidharma，禪宗始祖）到達南海。廣州刺史蕭昂上表稟告。梁武帝派遣使者詔令迎請。十一月一日，到達金陵。皇帝問道：『朕自從即位以來，建造寺廟，抄寫經書，度化僧人，數不勝數。有什麼功德呢？』大師說：『並沒有什麼功德。』皇帝說：『為什麼沒有功德呢？』大師說：『這些只是人天小果（人道和天道的果報），有漏之因（不究竟的因），如同影子跟隨形體，雖然有，但並非真實。』皇帝說：『如何才是真功德呢？』大師說：『清凈智慧，玄妙圓滿，本體自性空寂。這樣的功德，不能用世俗的方法求得。』皇帝又問：『如何是聖諦第一義（最究竟的真理）？』大師說：『廓然無聖（空曠寂靜，沒有聖凡的分別）。』皇帝說：『那面對朕的是誰？』大師說：『不認識。』皇帝不理解玄妙的旨意。大師知道雙方機緣不合。十九日離開梁國，踩著蘆葦渡過長江。二十三日向北前往北魏境內，不久到達雒邑（今洛陽），住在嵩山少林寺。終日面壁而坐，沒有人能理解他。 大師離開后，武帝問志公禪師。志公禪師說：『陛下還認識這個人嗎？』皇帝說：『不認識。』志公禪師說：『此是觀音大士（Avalokiteśvara，觀世音菩薩）。』
【English Translation】 English version: The Three Reverences. Briefly setting aside the imperial robes, respectfully receiving the Kāṣāya (monk's robe). Announcing the pure ceremony. Bowing with sincerity and solemnity. Again establishing the Unrestricted Assembly (a Dharma assembly where offerings are given equally to all, regardless of status or wisdom). More than ten thousand people, both officials and commoners, monks and laypeople. Incense, flowers, music, flourishing at this time. Afterwards, Emperor invited Dharma Master Yue to enter the palace for an audience, specially bestowing a lacquered couch. The Emperor first paid respects to the Dharma Master, and then the Dharma Master took his seat. The Crown Prince and other officials all treated him with respect. Therefore, the Emperor granted a general amnesty to the world. The imperial edict said: 'The Brahmajāla Sūtra says that those who occupy the position of Emperor should first receive the Bodhisattva precepts. Therefore, I know that as the Son of Heaven, possessing the world, one should cultivate oneself and restrain the mind with precepts, thereby promoting the right way to govern the world.' I believe that if one does not receive the Bodhisattva precepts, how can one generate a compassionate heart and practice equality? Therefore, I have no doubt in upholding the Proper Dharma. I wish to share blessings with billions of people. All crimes in the world, regardless of severity, are hereby pardoned.
The year of Gengzi, the first year of the Common Era of Emperor Wu of Liang, the first year of the Zheng Guang era of Emperor Xiaoming of Northern Wei.
On the twenty-first day of the ninth month of this year, the twenty-eighth patriarch of India, Bodhidharma (the first patriarch of Zen Buddhism), arrived at the South Sea. Xiao Ang, the governor of Guangzhou, reported this to the Emperor. Emperor Wu of Liang sent envoys to invite him. On the first day of the eleventh month, he arrived at Jinling. The Emperor asked: 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks, countless in number. What merit is there?' The Master said: 'There is no merit.' The Emperor said: 'Why is there no merit?' The Master said: 'These are only small fruits of humans and devas (beings in the human and heavenly realms), causes of leakage (imperfect causes), like shadows following forms, although they exist, they are not real.' The Emperor said: 'What is true merit?' The Master said: 'Pure wisdom, wonderfully complete, the essence of the self is empty and still. Such merit cannot be sought through worldly means.' The Emperor further asked: 'What is the First Principle of the Noble Truths (the ultimate truth)?' The Master said: 'Vast emptiness, no holiness (vast and silent, without the distinction of the holy and the mundane).' The Emperor said: 'Who is facing me?' The Master said: 'I do not know.' The Emperor did not understand the profound meaning. The Master knew that the opportunity was not right. On the nineteenth day, he left the Liang kingdom, crossing the Yangtze River on reeds. On the twenty-third day, he went north to the territory of Northern Wei, and soon arrived at Luoyang (present-day Luoyang), residing at Shaolin Temple on Mount Song. He sat facing the wall all day long, and no one could understand him. After the Master left, Emperor Wu asked Chan Master Zhi Gong. Chan Master Zhi Gong said: 'Does Your Majesty still recognize this person?' The Emperor said: 'I do not recognize him.' Chan Master Zhi Gong said: 'This is Avalokiteśvara (Guanshiyin Bodhisattva).'
。傳佛心印。帝悔。即遣人追之。志公曰。莫道遣使。合國人去。他亦不回矣(僧史)。
魏孝明帝。是年加朝服大赦。命釋老兩宗上殿。齋訖侍中劉滕宣敕。請諸法師。與道士論議。時洛都融覺寺沙門曇無最。與道士姜斌對論。帝曰。佛與老子。同時不。姜斌曰。老子西入化胡成佛。出老子開天經。明是同時。最曰。老子周何王生。何年西入。斌曰。周定王三年九月十四夜生。簡王四年為守藏吏。敬王元年。八十五歲。見周德凌遲。與散關令尹喜西入明矣。最曰。佛當週昭王二十四年四月八日生。穆王五十二年二月十五日夜入滅。經三百四十五年。始到定王三年。老子方生。至敬王元年。凡經四百三十年。乃與尹喜西遁。此乃年載懸殊。無乃謬乎。斌曰。若如來言。出何文紀。最曰。周書異記。漢法本內傳。並有明文。斌曰。孔子製法聖人。當明於佛。迥無文志。何耶。最曰。孔子三備經。佛之文言。出在中備。仁者識同管窺。覽不弘遠。何能自達。中書令元義宣來道士姜斌論無宗旨。宜令下席。又議開天經是誰所說。中書侍郎魏收等。就觀取經。太傅蕭綜李寔等。一百七十人。讀訖劾奏曰。老子只著五千文。余無言記。臣等所議。姜斌文詞乖謬。罪當惑眾。帝加斌極刑。菩提流支奏解。配流馬邑(魏史)○
【現代漢語翻譯】 現代漢語譯本：傳承佛陀的心印。皇帝后悔了，立即派人去追趕。志公（寶誌禪師的尊稱）說：『不要說只是派遣使者，就算全國的人都去，他也不會回來了（出自《僧史》）。』
魏孝明帝（北魏的皇帝）那一年穿上朝服，大赦天下。命令佛教和道教兩派的代表上殿。齋飯完畢后，侍中劉滕宣讀皇帝的敕令，請各位法師與道士進行辯論。當時，洛陽融覺寺的沙門曇無最與道士姜斌展開辯論。皇帝問道：『佛陀與老子是同時代的人嗎？』姜斌回答說：『老子向西進入化為胡人，成爲了佛陀。出自《老子開天經》，明確說明他們是同時代的人。』曇無最反駁道：『老子是周朝哪位國王在位時出生的？又是在哪一年向西去的？』姜斌說：『老子生於周定王三年九月十四日的夜晚，在周簡王四年擔任守藏吏，到了周敬王元年，八十五歲時，看到周朝的德行衰落，於是與散關的縣令尹喜一起向西而去，這是很明顯的。』曇無最說：『佛陀生於周昭王二十四年四月八日，在周穆王五十二年二月十五日的夜晚涅槃。經過三百四十五年，才到了周定王三年，老子才出生。到周敬王元年，總共經過四百三十年，才與尹喜向西遁去。這在年代上相差懸殊，難道不是謬誤嗎？』姜斌說：『如果像你所說的那樣，出自哪部文獻記載？』曇無最說：『《周書異記》、《漢法本內傳》都有明確的記載。』姜斌說：『孔子是制定法則的聖人，應該比你更瞭解佛陀，但他的著作中卻沒有記載，這是為什麼呢？』曇無最說：『孔子的《三備經》中，關於佛陀的言論，就出自中備。仁者見識如同用竹管窺視，見識不廣，怎麼能自我通達呢？』中書令元義宣認為道士姜斌的論點沒有宗旨，應該讓他退下。又討論《開天經》是誰說的。中書侍郎魏收等人，就去檢視經書。太傅蕭綜、李寔等一百七十人，讀完後上奏說：『老子只寫了五千字，其餘沒有言語記載。臣等所議，姜斌的文詞乖謬，罪當迷惑大眾。』皇帝要對姜斌處以極刑，菩提流支（譯經師）上奏請求赦免，將他流放到馬邑（出自《魏史》）。
【English Translation】 English version: The transmission of the Buddha's mind-seal. The Emperor regretted it and immediately sent people to pursue him. Zhi Gong (an honorific title for Chan Master Baozhi) said, 'Don't say just sending messengers, even if the whole country goes, he will not return (from 'Monk History').'
Emperor Xiaoming of the Wei Dynasty (Emperor of the Northern Wei Dynasty) put on his court attire that year and granted a general amnesty. He ordered representatives of both Buddhism and Taoism to come to the court. After the vegetarian meal, the Chamberlain Liu Teng announced the imperial edict, inviting all the Dharma masters to debate with the Taoists. At that time, the Shramana Tan Wu Zui of Rongjue Temple in Luoyang debated with the Taoist Jiang Bin. The Emperor asked, 'Were the Buddha and Laozi contemporaries?' Jiang Bin replied, 'Laozi went west and transformed into a Hu person, becoming the Buddha. It is clearly stated in the 'Laozi Kaitian Jing' that they were contemporaries.' Tan Wu Zui retorted, 'Which king of the Zhou Dynasty was Laozi born under? And in which year did he go west?' Jiang Bin said, 'Laozi was born on the night of the fourteenth day of the ninth month of the third year of King Ding of Zhou. In the fourth year of King Jian of Zhou, he served as a keeper of records. In the first year of King Jing of Zhou, at the age of eighty-five, he saw the decline of the Zhou Dynasty's virtue, so he went west with Yin Xi, the magistrate of Sanguan, which is very clear.' Tan Wu Zui said, 'The Buddha was born on the eighth day of the fourth month of the twenty-fourth year of King Zhao of Zhou, and entered Nirvana on the night of the fifteenth day of the second month of the fifty-second year of King Mu of Zhou. After three hundred and forty-five years, it was only the third year of King Ding of Zhou that Laozi was born. By the first year of King Jing of Zhou, a total of four hundred and thirty years had passed before he fled west with Yin Xi. The years are so far apart, isn't this a fallacy?' Jiang Bin said, 'If it is as you say, from which literature is it recorded?' Tan Wu Zui said, 'The 'Zhou Shu Yiji' and the 'Han Faben Neizhuan' both have clear records.' Jiang Bin said, 'Confucius was a sage who established laws, he should know more about the Buddha than you, but there is no record in his writings, why is that?' Tan Wu Zui said, 'In Confucius's 'San Bei Jing', the words about the Buddha are from the Middle Bei. The vision of the benevolent is like looking through a bamboo tube, the knowledge is not broad, how can you understand yourself?' The Chief Secretary Yuan Yi Xuan believed that the Taoist Jiang Bin's arguments had no purpose and should be dismissed. They also discussed who said the 'Kaitian Jing'. The Vice Secretary Wei Shou and others went to examine the scriptures. Grand Tutor Xiao Zong, Li Shi, and 170 others, after reading it, reported, 'Laozi only wrote five thousand words, and there are no other records. As we have discussed, Jiang Bin's words are fallacious and should be punished for misleading the public.' The Emperor wanted to execute Jiang Bin, but Bodhiruci (translator) requested a pardon and exiled him to Mayi (from 'Wei History').
法師曇無最者。武安董氏。靈悟洞徹。學優程譽。為三寶之良將。即像法之金湯。對論有旨。聲勝魏史。公卿達儒降階設敬。佛法中興。惟其開務矣。
魏主好游騁苑囿。不親視朝。過崇佛法。郊廟之事。多委有司。張溥惠上疏切諫。以為植不思之冥業。損巨費于生民。減祿削力。近供無事之僧。崇飾靈殿。遠邀未延之報。昧爽之臣。稽首于外。玄寂之眾。遨遊于內。愆禮忤時。人靈未穆。愚謂修朝夕之因。求祇劫之福。未若取萬國之歡心。以事其親。使天下和平。災害不生也。伏願淑慎威儀。為萬邦作式。恭致郊廟之虔。親行朔望之禮。釋奠成均。竭心千畝。量撤僧寺不急之華。還復百官久折之秩。已造。務令簡約速成。未造者。一切不復更為。則孝悌可以通神明。德教可以光四海。節用愛人。法俗俱賴矣(通鑑)。
辛丑 魏胡太后。熙平初。遣宋云與比丘慧生。往西域求經冊。期年至干羅國。是冬回還。次年二月達洛陽。得佛經一百七十部。太后令諸路各建五級浮圖。諸王貴官各建寺于洛陽。相高壯嚴。太后數設齋會。施僧財物。動以萬計。賞賜左右無節。所費不貲(北史及通鑑)。
癸卯 魏景明之初。世宗命宦者白整。為高祖文昭后。鑿二佛龕于龍門山。皆高百尺。永平中。劉滕復為世
【現代漢語翻譯】 現代漢語譯本： 法師曇無最（Dharmottama，法師名）：是武安董氏人。他天資聰穎，領悟力極強，學業優秀，聲名遠播。堪稱佛門中的良將，是護衛佛法的堅固屏障。他對佛學理論有深刻的見解，辯論時聲音洪亮，勝過魏國的史官。公卿名流和博學的儒士都對他非常尊敬。佛法能夠再次興盛，全靠他開創局面啊。 魏主喜歡在苑囿中游玩嬉戲，不親自處理朝政，卻過度崇信佛法，以至於郊祭和宗廟的事務，大多委託給有關部門辦理。張溥惠上書懇切地勸諫，認為這樣做是種下不加思考的冥昧之業，耗費大量民脂民膏。他建議減少官員的俸祿，削減軍隊的開支，用來供養那些無所事事的僧侶，崇飾寺廟宮殿，以求取遙遠而不可知的福報。黎明時分，大臣們在朝堂外叩首等候，而那些玄寂的僧侶卻在宮廷內自由遊蕩，這種做法違背了禮儀，不合時宜，人神都不會安寧。我認為與其修朝夕的因，求祇劫的福，不如贏得天下百姓的歡心，以此來侍奉您的親人，使天下太平，災害不生啊。我希望您能謹慎自己的威儀，為天下萬國做出榜樣，恭敬地舉行郊祭和宗廟的祭祀，親自參加每月初一和十五的朝拜之禮，在太學中舉行釋奠之禮，盡心盡力地耕種籍田。酌情拆除僧寺中不必要的華麗裝飾，恢復百官長期被削減的俸祿。已經開始建造的，務必使其簡約並儘快完成；尚未開始建造的，一概不再興建。這樣，孝悌之心就可以通達神明，德政教化就可以光照四海，節約用度，愛護百姓，佛法和世俗都能得到好處啊（出自《資治通鑑》）。 辛丑年，魏國的胡太后，在熙平初年，派遣宋雲和比丘慧生前往西域求取佛經。他們按期到達干羅國（Gandhara，古印度地區）。這年冬天返回，第二年二月到達洛陽。帶回佛經一百七十部。太后命令各路諸侯建造五層佛塔，各位王爺和貴族在洛陽建造寺廟，相互攀比，追求高大壯麗。太后多次舉辦齋會，佈施給僧侶大量的財物，動輒以萬計。賞賜左右侍從也毫無節制，花費的錢財不可估量（出自《北史》和《資治通鑑》）。 癸卯年，魏國景明初年，世宗皇帝命令宦官白整，為高祖文昭皇后在龍門山開鑿兩座佛龕，都高達百尺。永平年間，劉滕又為世宗皇帝開鑿佛龕。
【English Translation】 English version: Master Dharmottama (Dharmottama, name of the master): He was from the Dong family of Wu'an. He was naturally intelligent, with excellent comprehension, outstanding in his studies, and renowned. He was a fine general in Buddhism, a strong shield protecting the Dharma. He had profound insights into Buddhist theories, and his voice in debates surpassed even the historians of the Wei Dynasty. High officials, nobles, and learned Confucian scholars all showed him great respect. The revival of Buddhism was entirely due to his pioneering efforts. The ruler of Wei enjoyed playing in the gardens and did not personally attend to state affairs. He excessively revered Buddhism, so much so that sacrificial rites and ancestral temple affairs were mostly delegated to relevant departments. Zhang Puhui submitted a memorial earnestly advising against this, believing it to be planting thoughtless seeds of darkness, wasting vast amounts of the people's wealth. He suggested reducing officials' salaries and cutting military expenditures to support idle monks and decorate temples, seeking distant and uncertain blessings. At dawn, ministers waited outside the court, while secluded monks roamed freely within the palace. This practice violated etiquette and was out of sync with the times, causing unrest among both people and spirits. I believe that instead of cultivating causes for fleeting moments and seeking blessings for countless eons, it would be better to win the hearts of the people and serve your parents, bringing peace and prosperity to the world and preventing disasters. I hope you will be mindful of your demeanor, set an example for all nations, respectfully perform sacrificial rites to heaven and ancestors, personally attend the court ceremonies on the first and fifteenth of each month, hold the Shi Dian ceremony at the Imperial Academy, and diligently cultivate the imperial fields. Appropriately dismantle unnecessary luxurious decorations in temples and restore the long-reduced salaries of officials. For projects already underway, ensure they are simplified and completed quickly; for those not yet started, do not build them at all. In this way, filial piety can reach the divine, and virtuous teachings can illuminate the world. By practicing frugality and loving the people, both Buddhism and the secular world will benefit (from Zizhi Tongjian). In the year Xin Chou, Empress Dowager Hu of Wei, in the early years of the Xiping era, sent Song Yun and the monk Huisheng to the Western Regions to seek Buddhist scriptures. They reached Gandhara (Gandhara, an ancient region in India) on schedule. They returned that winter and arrived in Luoyang in February of the following year, bringing back 170 Buddhist scriptures. The Empress Dowager ordered the construction of five-story pagodas in various regions, and princes and nobles built temples in Luoyang, competing with each other for grandeur and magnificence. The Empress Dowager frequently held vegetarian feasts, donating vast amounts of wealth to monks, often in the tens of thousands. She also rewarded her attendants lavishly, spending an immeasurable amount of money (from History of the Northern Dynasties and Zizhi Tongjian). In the year Gui Mao, at the beginning of the Jingming era of the Wei Dynasty, Emperor Shizong ordered the eunuch Bai Zheng to carve two Buddha niches on Longmen Mountain for Empress Wenzhao, both reaching a height of one hundred feet. During the Yongping era, Liu Teng carved niches for Emperor Shizong.
祖鑿一龕。至是二十四年。凡用一十八萬二千餘工。而尚未就。余何為哉(通鑑)○司空任城王澄奏。昔高祖遷都。制城內唯聽置僧尼寺各一。余皆置於城外。蓋以道俗殊歸。靜居塵外故也。正始三年。沙門統慧深。始違前禁。自卷詔不行。私謁彌眾。都城之中。寺逾五百。佔奪民居。三分且一。屠沽塵穢。連比雜居。往者代北有法秀之謀。冀州有大乘之變。太和景明之制非圖。使緇素殊途。蓋亦以防微杜漸。昔如來闡教。多依山林。今此僧徒戀著城邑。正以誘于利慾。不能自已。此乃釋氏之糟糠。法王之社鼠。內戒所不容。國史所共棄也。臣謂。都城內寺。未成可徙者。宜悉徙于郭外。僧不滿五十者。並小從大。外州亦準此。詔從之。然卒不能行○魏有天下。至於斯時。佛經流通。大進中國(通鑑)。
何胤初侈于味。周顒遣書。勸令菜食。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。財具之一經盜手。猶為廉士之所棄。性命之一啟金刀。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。
【現代漢語翻譯】 現代漢語譯本：有人開鑿了一個石窟。到這時已經二十四年了，總共用了一十八萬二千多人工，但還沒有完成。我還要做什麼呢？（出自《資治通鑑》） 司空任城王澄上奏說，以前孝文帝遷都時，規定城內只允許設定僧尼寺廟各一座，其餘的都設定在城外。這是因為僧人和俗人歸宿不同，清靜的居所應該在塵世之外。正始三年，沙門統慧深開始違反以前的禁令，擅自請求皇帝的詔令不行，私下拜訪的人越來越多。都城之中，寺廟超過五百座，佔據掠奪百姓的住所，幾乎佔了三分之一。屠宰和賣酒的污穢場所，連線成片雜亂居住。過去代北有法秀的陰謀，冀州有大乘教的變亂。孝文帝和景明帝的制度不是沒有道理的，使僧人和俗人走不同的道路，大概也是爲了防微杜漸。以前如來佛闡述教義，大多依靠山林。現在這些僧徒貪戀著城市，正是因為被利益慾望所誘惑，不能自拔。這是佛教中的糟粕，佛法的社鼠，是佛教內部戒律所不能容忍的，也是國家史書所共同拋棄的。我認為，都城內的寺廟，沒有建成的可以遷移的，應該全部遷移到城外。僧人不滿五十人的，合併小的寺廟到大的寺廟。外州也按照這個標準執行。皇帝下詔同意了他的奏請。然而最終沒能實行。 魏國擁有天下，到了這個時候，佛經的流通，在中國大大地推進了。（出自《資治通鑑》）
何胤最初奢侈于飲食。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，沒有超過性命的。性命對於動物來說非常重要，滋味對於我來說可以暫緩。如果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你身上。丈人您對於血腥的味道，雖然不親自去做，至於早上的大雁，晚上的鯉魚，難道能不從屠宰場里取來備用嗎？錢財器具一旦經過盜賊的手，尚且被廉潔之士所拋棄，性命一旦開啟刀刃，難道還能被慈悲之心所容忍嗎？騶虞（zhōu yú，古代傳說中的一種仁獸）即使飢餓，也不吃自己死去的動物的草。聽到這種風氣的人，難道不會使人感到慚愧嗎？』
【English Translation】 English version: Someone began to carve a grotto. By this time, twenty-four years had passed, and a total of one hundred and eighty-two thousand labor days had been spent, but it was still not completed. What else should I do? (From 'Zizhi Tongjian') Sikong (Minister of Public Works) Rencheng Prince Cheng memorialized, saying, 'In the past, when Emperor Xiaowen moved the capital, he decreed that only one monastery for monks and one for nuns should be allowed within the city, and all others should be located outside the city. This was because monks and laypeople have different paths, and quiet residences should be outside the secular world. In the third year of Zhengshi, the Shamentong (Head of Monks) Huishen began to violate the previous prohibitions, arbitrarily requesting imperial edicts without success, and the number of private visits increased. Within the capital city, there were more than five hundred monasteries, occupying and seizing the residences of the people, almost one-third of them. Slaughterhouses and wine shops were connected in a disorderly manner. In the past, there was the conspiracy of Faxiu in Daibei, and the rebellion of the Great Vehicle sect in Ji Province. The systems of Emperor Taihe and Emperor Jingming were not without reason, making monks and laypeople follow different paths, probably also to prevent problems before they arise. In the past, when Tathagata (如來) expounded the teachings, he mostly relied on mountains and forests. Now these monks are attached to the cities, precisely because they are tempted by the desire for profit and cannot extricate themselves. This is the dross of Buddhism, the community rats of the Dharma King (法王, an epithet for the Buddha), which are not tolerated by the internal precepts of Buddhism and are abandoned by the national history. I believe that the monasteries within the capital city that are not yet completed and can be moved should all be moved outside the city. Monasteries with fewer than fifty monks should merge small monasteries into large ones. Other provinces should also follow this standard.' The emperor issued an edict agreeing to his memorial. However, it was ultimately not implemented. When the Wei Dynasty possessed the empire, at this time, the circulation of Buddhist scriptures greatly advanced in China. (From 'Zizhi Tongjian')
He Yin initially indulged in luxurious food. Zhou Yong sent a letter to persuade him to eat vegetarian food, saying, 'The greatest change is no greater than life and death. The most important thing in life is nothing more than life itself. Life is very important to animals, and the taste can be postponed for me. If the principle of the three lifetimes is false, then so be it. If this principle is true, and rebirth has not stopped, coming and going, life and death are common occurrences, then the sad and tragic events will also befall you. Although you, sir, do not personally engage in bloody tastes, can you not obtain morning geese and evening carp from the slaughterhouse for your use? Once money and utensils have passed through the hands of thieves, they are still abandoned by honest scholars. Once life has been subjected to the blade, can it still be tolerated by a compassionate heart? The Zouyu (騶虞, an ancient legendary benevolent animal) does not eat grass that has died on its own, even when hungry. Those who hear of this custom, would they not feel ashamed?'
丈人得此有素。聊復片言啓發耳。胤由此絕血味。常遇異僧。受以大莊嚴論。世所未有者。晚入虎丘山。講維摩經。臨終夢見天女。六十餘人。列于堂前。寤猶見之。即沐浴衣冠。少頃而卒(舊史)。
乙巳 普通六年。魏孝昌元年。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○魏明帝聞達磨道德孤高。緇白之眾。靡然趍向。聲震洛都。帝三屈詔命。師不出山。帝高之。遂賜二磨訥袈裟金銀器物若干。師皆遜去。凡三返。帝終授之(正宗記)魏孝昌元年。胡太后與魏主。各殿居處。太后對帝謂群臣曰。今隔絕我子母。不聽往來。復何用我為。我當出家于嵩居寺耳。因欲自下發。帝與群臣。叩頭泣涕。慇勤苦請。乃止(通鑑)。
丁未 大通元年。武帝于普通元年。作同泰寺。歷七寒暑。是歲完成。又聞大通門以對之。取其反語相協。晨夕幸寺。出入是門(通鑑)。
己酉 改中大通。魏孝莊永安二年。胡太后盡召肅宗後宮。皆令出家。太后亦自落髮(通鑑)。
是年九月癸巳。上幸同泰寺。設四部無遮大會。上釋御服持法衣。行清凈行大舍。以便省為房。素床瓦器。乘小車。私人執役甲干。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
【現代漢語翻譯】 現代漢語譯本： 『丈人』（對長者的尊稱）獲得這些知識是有基礎的，我只不過是用簡短的話語來啓發他罷了。因此，殷某（人名）從此不再吃葷腥。他經常遇到奇異的僧人，從他們那裡接受了《大莊嚴論》（Mahavyutpatti，佛教術語，指佛教大辭典），這是世上從未有過的。晚年他進入虎丘山，講授《維摩經》（Vimalakirti Sutra）。臨終前夢見六十多位天女排列在堂前，醒來后仍然能看見。於是他沐浴更衣，過了一會兒就去世了（舊史記載）。 乙巳年，普通六年，魏孝昌元年。西域使者返回，帶回了佛的指甲和頭髮。頭髮呈青紺色，用東西拉伸它，會隨著東西的長度而變長，放開后又會盤旋彎曲成螺狀。魏明帝聽說菩提達摩（Bodhidharma）的道德高尚，聲望極高，僧人和俗人都紛紛歸向他，聲名震動洛陽。魏明帝多次下詔邀請，達摩都不出山。魏明帝敬佩他，於是賜予達摩二磨訥袈裟（一種袈裟）和金銀器物若干，達摩都婉拒了。如此反覆三次，魏明帝最終還是授予了他這些物品（《正宗記》記載）。魏孝昌元年，胡太后和魏主各自在殿中居住。太后對魏主和群臣說：『如今你們隔絕我和兒子的往來，不讓我們母子相見，還要我做什麼呢？我打算到嵩居寺出家。』於是想要自己剃髮。魏主和群臣叩頭哭泣，懇切地請求她不要這樣做，太后才作罷（《通鑑》記載）。 丁未年，大通元年。梁武帝在普通元年開始建造同泰寺（Tongtai Temple），歷經七年才完成。又建造了大通門（Datong Gate）與寺廟相對，取其反語相協之意。梁武帝早晚都到寺廟，出入都走這個門（《通鑑》記載）。 己酉年，改年號為中大通。魏孝莊帝永安二年，胡太后將肅宗的後宮嬪妃全部召集起來，讓她們都出家。太后自己也剃了頭髮（《通鑑》記載）。 是年九月癸巳日，皇上駕臨同泰寺，舉辦四部無遮大會（a grand assembly open to all）。皇上脫下御服，穿上法衣，行清凈行，大舍財物，以便省事，就住在簡陋的房間里，使用素床瓦器。乘坐小車，由私人侍從執役。登上講堂法座，為四部大眾開講《涅槃經》（Nirvana Sutra）的經題。癸卯日，群臣捐獻錢一億萬，祈求三寶（佛、法、僧）保佑。
【English Translation】 English version: 'Venerable Elder' (a respectful term for an elder) already possessed a foundation of knowledge, and I merely used a few words to enlighten him. Therefore, Yin (a personal name) abstained from eating meat from then on. He often encountered extraordinary monks, from whom he received the Mahavyutpatti (a Buddhist term referring to a comprehensive Buddhist dictionary), which was unprecedented in the world. In his later years, he entered Tiger Hill Mountain and lectured on the Vimalakirti Sutra. Before his death, he dreamed of more than sixty celestial maidens lined up in front of the hall, and he could still see them after waking up. So he bathed, changed his clothes, and passed away shortly after (according to old historical records). In the year Yisi, the sixth year of the Putong era, and the first year of the Xiaochang era of the Wei Dynasty, the envoy from the Western Regions returned, bringing back the Buddha's fingernail and hair. The hair was bluish-black in color. When stretched with something, it would lengthen according to the length of the object, and when released, it would coil back into a spiral shape. Emperor Ming of Wei heard that Bodhidharma's (Bodhidharma) morality was noble and his reputation was extremely high, and monks and laypeople alike flocked to him, his fame shaking Luoyang. Emperor Ming of Wei repeatedly issued edicts inviting him, but Bodhidharma did not leave the mountain. Emperor Ming of Wei admired him, so he bestowed upon Bodhidharma a Nene Kasaya (a type of Kasaya) and some gold and silver objects, but Bodhidharma declined them all. This happened three times, and Emperor Ming of Wei finally bestowed these items upon him (according to the 'Zhengzong Ji'). In the first year of the Xiaochang era of the Wei Dynasty, Empress Dowager Hu and the Wei ruler resided in their respective palaces. The Empress Dowager said to the Wei ruler and his ministers: 'Now that you have separated me and my son, preventing us from seeing each other, what use do you have for me? I plan to become a nun at Songju Temple.' So she wanted to shave her own head. The Wei ruler and his ministers kowtowed and wept, earnestly begging her not to do so, and the Empress Dowager relented (according to the 'Tongjian'). In the year Dingwei, the first year of the Datong era, Emperor Wu of Liang began building Tongtai Temple (Tongtai Temple) in the first year of the Putong era, and it took seven years to complete. He also built Datong Gate (Datong Gate) opposite the temple, taking its meaning as a complementary phrase. Emperor Wu of Liang visited the temple every morning and evening, entering and exiting through this gate (according to the 'Tongjian'). In the year Jiyou, the era name was changed to Zhongdatong. In the second year of the Yong'an era of Emperor Xiaozhuang of Wei, Empress Dowager Hu summoned all the concubines of Emperor Suzong's harem and ordered them all to become nuns. The Empress Dowager herself also shaved her head (according to the 'Tongjian'). In the ninth month of this year, on the day Guisi, the Emperor visited Tongtai Temple and held a Four-Part Unobstructed Assembly (a grand assembly open to all). The Emperor took off his imperial robes, put on the Dharma robe, practiced pure conduct, and generously gave away wealth. To simplify matters, he lived in a simple room, using a plain bed and earthenware utensils. He rode in a small cart, served by personal attendants. He ascended the Dharma seat in the lecture hall and began lecturing on the title of the Nirvana Sutra (Nirvana Sutra) for the four-part assembly. On the day Guimao, the ministers donated one hundred million coins, praying for the blessings of the Three Jewels (Buddha, Dharma, Sangha).
。奉贖皇帝菩薩。僧眾默許。己巳。百辟詣寺東門。奉表請還宮(通鑑)。
歲己酉。達磨大師。默坐九年。忽謂其徒曰。吾觀東南。有大乘氣。而來此土。傳法得人。西返時至。世尊正法眼藏。展轉授吾。吾今付汝。吾去後二百餘年。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。乃往禹門山千聖寺。至十月初五日。端坐而逝。世壽一百五十。門人奉全身。葬熊耳山定林寺○明帝魏使宋云西域回。遇師于蔥嶺。手攜只履。翩翩獨往。云問師何往。曰西天去。語云曰。汝主已厭世矣。速歸。云聞其語。而心忙然。急行歸朝。孝莊即位。具奏其事。有旨啟壙。唯空棺只履。舉朝驚歎。奉詔取履。于少林寺供養(傳燈載太和十九年卒。訛也。三國魏明帝丁未改太和。止六年。東晉廢帝改太和。自丙寅止庚午。止五年。豈有魏孝明十九年耶統紀)。○梁武帝聞師顯化。親制碑。刻於鐘山。其末云。嗟乎見之不見。逢之不逢。今之古之。悔之恨之。朕雖一個凡失。感師之於后云。至唐代宗。謚曰圓覺大師(釋通鑑)。
梁昭明太子統。五歲通五經。十二于內省決獄。天性好佛。留心內典。躬自講說。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。
【現代漢語翻譯】 現代漢語譯本：奉迎贖回皇帝菩薩。僧眾默許。己巳日，眾官員前往寺廟東門，呈上奏表，請求皇帝還宮（出自《通鑑》）。
歲在己酉年，達磨大師靜默坐禪九年。忽然對他的弟子們說：『我觀察東南方，有大乘佛法的氣象，所以我來到這片土地。傳法已經找到了合適的人，我西返的時機到了。世尊的正法眼藏，輾轉傳授給我，我現在傳付給你。我離開后二百多年，衣缽停止傳授，佛法遍及整個世界。潛在的印證和秘密的契合，有千萬之多。你們應當弘揚教化，不要輕視那些尚未覺悟的人。一念之間迴歸本心，就與原本具有的佛性相同。』於是前往禹門山千聖寺，到十月初五日，端坐而逝。世壽一百五十歲。門人安奉他的全身，葬在熊耳山定林寺。明帝時期，魏國的使者宋云從西域返回，在蔥嶺遇見達磨大師，他手裡拿著一隻鞋子，輕快地獨自走著。宋云問大師要到哪裡去，大師說：『往西天去。』告訴宋云說：『你的君主已經駕崩了。趕快回去。』宋云聽了他的話，心裡驚慌，急忙趕路回朝。孝莊帝即位，宋云詳細地稟奏了這件事。皇帝下旨開啟墳墓，裡面只有空棺和一隻鞋子，朝廷上下都驚歎不已。奉詔將鞋子取來，在少林寺供養（《傳燈錄》記載大師在太和十九年去世，是錯誤的。三國魏明帝丁未年改年號為太和，只有六年。東晉廢帝也改年號為太和，從丙寅年到庚午年，只有五年。怎麼會有魏孝明帝太和十九年呢？《統紀》）。
梁武帝聽聞達磨大師顯現神蹟，親自撰寫碑文，刻在鐘山上。碑文末尾寫道：『唉！見到了卻如同沒見到，遇到了卻如同沒遇到。現在的和過去的，後悔啊，遺憾啊！朕雖然是一個凡夫俗子，但感念大師對後世的影響。』到了唐代宗時期，追諡達磨大師為圓覺大師（出自《釋氏通鑑》）。
梁昭明太子蕭統，五歲時就精通五經，十二歲時在宮中處理案件。天性喜愛佛法，專心研究佛經。親自講解佛經，凡是佛教的經論，都廣泛地閱讀。撰寫整理佛教法事的儀軌，以及建立三諦等義理。自從離開皇宮已經二十年。
【English Translation】 English version: They offered to redeem the Emperor Bodhisattva. The Sangha silently agreed. On the day of Ji Si, the officials went to the east gate of the temple, presented a memorial requesting the Emperor to return to the palace (from Comprehensive Mirror).
In the year Ji You, Damo (Bodhidharma) Dashi (Great Master), sat in silent meditation for nine years. Suddenly, he said to his disciples: 'I observe that in the southeast, there is an atmosphere of Mahayana Buddhism, so I came to this land. Having found someone to transmit the Dharma to, the time for me to return west has arrived. The Tathagata's (World Honored One) true Dharma eye treasury, has been passed down to me, and I now entrust it to you. More than two hundred years after my departure, the robe will cease to be transmitted, and the Dharma will pervade the entire world. The subtle correspondences and secret agreements are countless. You should propagate and transform, and do not belittle those who are not yet enlightened. A single thought returning to the origin is the same as the original nature.' Thereupon, he went to Qiansheng Temple on Yumen Mountain, and on the fifth day of the tenth month, he passed away in a seated posture. His age was one hundred and fifty years. His disciples enshrined his whole body and buried it in Dinglin Temple on Xiong'er Mountain. During the reign of Emperor Ming, Song Yun, an envoy of the Wei kingdom, returned from the Western Regions and met the Master in the Congling Mountains. He was carrying only one shoe and walking swiftly alone. Song Yun asked the Master where he was going, and the Master said: 'Going to the Western Heaven.' He told Song Yun: 'Your ruler has already passed away. Return quickly.' Song Yun was alarmed by his words and hurried back to the court. When Emperor Xiaozhuang ascended the throne, Song Yun reported the matter in detail. The Emperor issued an edict to open the tomb, and there was only an empty coffin and one shoe. The entire court was amazed. An edict was issued to take the shoe and enshrine it in Shaolin Temple (The Transmission of the Lamp records that the Master died in the nineteenth year of Taihe, which is an error. Emperor Ming of the Three Kingdoms Wei changed the era name to Taihe in the year Ding Wei, which lasted only six years. Emperor Fei of the Eastern Jin also changed the era name to Taihe, which lasted only five years from Bing Yin to Geng Wu. How could there be a nineteenth year of Taihe under Emperor Xiaoming of Wei? Comprehensive Records).
Emperor Wu of Liang, hearing of the Master's miraculous manifestations, personally composed an inscription, which was engraved on Zhongshan Mountain. The end of the inscription reads: 'Alas! Seeing him is like not seeing him, meeting him is like not meeting him. The present and the past, regret and sorrow! Although I am a mere mortal, I am grateful for the Master's influence on future generations.' During the reign of Emperor Daizong of Tang, Damo Dashi was posthumously honored as Yuanjue (Perfect Enlightenment) Dashi (Great Master) (from Comprehensive Mirror of Buddhist History).
Prince Zhaoming (Xiao Tong) of Liang, mastered the Five Classics at the age of five, and adjudicated cases in the palace at the age of twelve. He was naturally fond of Buddhism and devoted himself to studying Buddhist scriptures. He personally lectured on the scriptures, and extensively read all Buddhist scriptures and treatises. He wrote and compiled the rituals for Buddhist ceremonies, and established the doctrines of the Three Truths. It has been twenty years since he left the palace.
不畜聲樂。唯法為樂。中大通三年。歲辛亥。四月卒。天下哭之。如喪考妣(梁史)。
癸丑 五年二月二十六日。帝幸同泰寺。講金剛經。設無遮大會。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儀。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。天監初志公自持一麈尾扇及鐵錫杖奉上。武帝亦未喻其意。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。乃終於三七日。解講之晨。正殿大像忽放光明。左右菩薩復續放光。帝躬虔禮。大眾咸矚。帝舍施錢銀絹物。直一千九十六萬。皇太子奉寶經函佈施。及六宮所舍。六百餘萬。時朝臣至於民庶。並各隨喜。錢一千一百一十四萬。
甲寅 梁中大通六年○西魏孝武修。永熙三年(自甲寅盡丙申。三主。三十二年)○東魏孝靜善見(天平元年遷都於鄴。自甲寅至庚午。十七年)。
魏永寧寺浮圖。是年災。觀者皆哭。聲振城闕。其塔孝昌二年大風發。屋寶瓶隨墮。入地十餘丈。命更新。至是二月。為天震焚燼。經餘三月。其年五月。人從東萊郡至。見塔在海中。光明儼然。同觀者
【現代漢語翻譯】 現代漢語譯本：不蓄養聲樂，只以佛法為樂。中大通三年，歲在辛亥，四月圓寂。天下百姓哭泣他，如同死了父母一般（《梁史》記載）。
癸丑，普通五年二月二十六日，梁武帝駕臨同泰寺，宣講《金剛經》，舉辦無遮大會（一種不分貴賤、平等施捨的大會）。從皇太子、王侯以下的百官，共六百九十八人，以及義學僧等一千人，白天一同專心聽講，夜晚則輪流制定儀軌。其餘僧尼、道士、女冠、居士等五眾，以及外國使節，共三十一萬九千六百四十二人。加上武衛宿衛的士兵，又有數萬人。天監初年，志公（寶誌禪師）曾手持一麈尾扇（一種拂塵）和鐵錫杖（僧人所持的禪杖）獻給梁武帝，當時武帝還不明白他的用意。到這時已經過了三十多年，志公鳴響錫杖登上講堂，手執麈尾扇講說佛法，這其中似乎有冥冥中的符應。這次講經，東宮太子請求只講七天，眾僧渴望聽講，想要停止卻不能，於是又延長了兩個七天，並且更加懇切地請求講經。最終講經持續了三個七天。結束講經的早晨，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。梁武帝親自虔誠禮拜，大眾都注目觀看。梁武帝舍施錢銀絹物，價值一千零九十六萬。皇太子奉獻寶經函佈施，以及六宮嬪妃所舍施的財物，共六百餘萬。當時朝廷大臣以至於平民百姓，都各自隨喜佈施，共捐錢一千一百一十四萬。
甲寅，梁中大通六年。西魏孝武帝修，永熙三年（從甲寅年到丙申年，經歷了三位君主，共三十二年）。東魏孝靜帝善見（天平元年遷都於鄴城，從甲寅年到庚午年，共十七年）。
魏永寧寺的佛塔，在這一年發生火災。觀看的人都哭泣，哭聲震動京城。這座塔在孝昌二年被大風吹襲，塔頂的寶瓶隨之墜落，陷入地下十餘丈。朝廷下令重新修繕。到這時二月，被雷電震擊焚燒殆盡。經過三個多月，在當年五月，有人從東萊郡來，看見佛塔在海中，光明閃耀，景象清晰。一同觀看的人都...
【English Translation】 English version: He did not keep musical instruments and singers, but took the Dharma as his only joy. In the third year of Zhongdatong (era name of Liang Dynasty), the year of Xinhai, he passed away in April. The people of the world mourned him as if they had lost their parents (recorded in the History of Liang).
In the year of Guichou, on the 26th day of the second month of the fifth year, Emperor Wu of Liang visited Tongtai Temple to lecture on the 'Diamond Sutra' and held an Unrestricted Great Assembly (a gathering for equal almsgiving regardless of status). From the crown prince, princes, and all officials below, a total of 698 people, along with 1,000 monks studying the Dharma, listened attentively during the day and took turns formulating rituals at night. The remaining monks, nuns, Taoists, female Taoist priests, lay Buddhists (the five assemblies), and foreign envoys totaled 319,642 people. In addition, there were tens of thousands of soldiers from the Wuwei guards on duty. In the early years of Tianjian (era name of Liang Dynasty), Zhi Gong (Zen Master Baozhi) presented Emperor Wu with a duster (a kind of whisk) and an iron staff (a staff carried by monks), but the Emperor did not understand his intention at the time. After more than thirty years, Zhi Gong rang the staff and ascended the lecture hall, holding the duster and expounding the Dharma, which seemed to have a mysterious connection. During this lecture, the Crown Prince requested that it only last for seven days, but the monks were eager to listen and did not want it to end, so it was extended for another two weeks, and they earnestly requested more lectures. In the end, the lecture lasted for three weeks. On the morning of the conclusion of the lecture, the great Buddha statue in the main hall suddenly emitted light, and the Bodhisattva statues on the left and right also continued to emit light. Emperor Wu personally paid homage with reverence, and the masses all watched attentively. Emperor Wu donated money, silver, and silk, worth 10,096,000. The Crown Prince offered a precious sutra box as alms, and the concubines of the six palaces donated more than 6,000,000. At that time, court officials and common people alike all gave alms according to their means, donating a total of 11,114,000.
In the year of Jia Yin, the sixth year of Zhongdatong of the Liang Dynasty. Emperor Xiaowu of the Western Wei Dynasty reigned, the third year of Yongxi (from the year of Jia Yin to the year of Bing Shen, there were three rulers, a total of thirty-two years). Emperor Xiaojing Shanjian of the Eastern Wei Dynasty (the capital was moved to Ye City in the first year of Tianping, from the year of Jia Yin to the year of Geng Wu, a total of seventeen years).
The pagoda of Yongning Temple in the Wei Dynasty was destroyed by fire this year. The viewers all wept, and their cries shook the capital. This pagoda was struck by a strong wind in the second year of Xiaochang, and the treasure vase on top of the pagoda fell to the ground, sinking more than ten zhang (a unit of length) into the earth. The court ordered it to be repaired. In the second month of this year, it was struck by lightning and burned to ashes. After more than three months, in the fifth month of the same year, someone came from Donglai County and saw the pagoda in the sea, shining brightly and clearly visible. Those who saw it together...
非一。俄而云起。失其所在(感通錄)○是年傅大士遣弟子。傳𥆜詣闕。奉書有詔。以閏十二月赴闕。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。諸門皆啟。直入正言殿。唱拜不從徑。登西國所貢寶榻。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。還鐘山定林寺。詔令資給。后至己未三月。大士再入都。武帝于壽光殿。共論真諦。傅曰。息而不滅。帝請講金剛經。大士揮案一下而起。帝不省。再請講。大士乃索拍板升座。唱四十九偈頌。終而去(士三至都本傳)。
丁巳 東魏大統三年。定州孫敬德。事觀音甚虔。為賊橫引。遂妄招承。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。旦行旦誦。臨刑斫之。刀折三段。皮肉不傷。凡三換刀。刀折如初。覽刑者問之。以事聞丞相高歡。歡為表請免死。德還家。僧頃上有三刀痕。今謂高王觀音經是也(齊書)。
越之上虞縣李胤。掘地得佛牙像方二寸一邊十二軀一邊十五軀。巧刻妙絕。中有真形舍利六焉。奏上。未以為意。至戊午歲。胤衘愆縲紲東冶。舍利降在中署。光明顯發。大悲救苦。良有以哉。下詔以真形舍利。復現於世。幽顯皈心。因時佈德。𠃔葉人靈。宜承佛力弘茲寬大
【現代漢語翻譯】 現代漢語譯本： 『非一』（並非只有一個）。一會兒雲霧升起，就失去了他的軌跡。（《感通錄》） 那一年，傅大士（Bodhisattva Fu，指傅翕，南北朝時期著名居士）派遣弟子傅𥆜前往都城，奉上書信。皇帝下詔，讓他在閏十二月進京。皇帝聽說傅大士的神異，預先鎖上各個宮門。傅大士早已知曉，預先製作了一雙大木槌，先敲擊一扇門，所有的門都自動打開。他直接進入正言殿，唱喏行禮卻不按常理，逕直登上西域進貢的寶榻。皇帝問傅大士：『您的老師是誰？』回答說：『從無所從，師無所師，事無所事。』設齋完畢，返回鐘山定林寺，皇帝下詔供給資用。後來到了己未年三月，傅大士再次進入都城。武帝在壽光殿，與他共同探討真諦。傅大士說：『息而不滅。』皇帝請求講解《金剛經》。傅大士用手拍了一下桌子就起身離開了。皇帝不明白他的意思，再次請求講解。傅大士於是索取拍板登上座位，唱了四十九偈頌，最終離去。（傅大士三次到都城，見《本傳》）
丁巳年，東魏大統三年。定州孫敬德，侍奉觀音菩薩非常虔誠。被盜賊牽連，於是胡亂招供。第二天就要處決。夜裡夢見僧人教他誦唸《救苦觀音經》千遍可以免除苦難。孫敬德剛誦到一半，官吏就來捆綁他前往刑場。早上邊走邊誦經。臨刑時砍他，刀斷成三截，皮肉沒有受傷。換了三次刀，刀都像開始一樣斷裂。監刑的人詢問他原因，將此事稟告丞相高歡。高歡上表請求免除他的死罪。孫敬德回到家，僧人的頸項上有三道刀痕。現在所說的《高王觀音經》就是這件事。（《齊書》）
越州上虞縣的李胤，挖掘土地得到佛牙像，方形二寸，一邊有十二尊佛像，一邊有十五尊佛像，雕刻精巧絕倫。其中有六顆真形舍利。上奏朝廷，沒有引起重視。到了戊午年，李胤因犯罪被囚禁在東冶。舍利降臨在中署，光芒明顯煥發，大悲救苦，確實有原因啊。下詔說真形舍利，再次顯現在世間，幽冥和顯明都歸心向佛。趁著時機佈施恩德，順應人靈，應該憑藉佛力弘揚這寬大的恩德。
【English Translation】 English version: 'Non-one' (not just one). Suddenly, clouds arose, and he disappeared from sight. (From 'Records of Spiritual Responses') In that year, Bodhisattva Fu (Fu Xi, a famous lay Buddhist during the Northern and Southern Dynasties) sent his disciple Fu 𥆜 to the capital, presenting a letter. The emperor issued an edict, summoning him to the capital in the intercalary twelfth month. The emperor had heard of Bodhisattva Fu's miraculous abilities and preemptively locked all the palace gates. Bodhisattva Fu already knew this and had prepared a pair of large wooden mallets. He first knocked on one gate, and all the gates opened automatically. He went straight into the Zhengyan Hall, chanted greetings but not according to custom, and directly ascended the precious couch presented by the Western Regions. The emperor asked Bodhisattva Fu, 'Who is your teacher?' He replied, 'I follow no one, I have no teacher, I am involved in no affairs.' After the meal offering was completed, he returned to Dinglin Temple on Zhongshan Mountain, and the emperor issued an edict to provide him with supplies. Later, in the third month of the year Jiwei, Bodhisattva Fu entered the capital again. Emperor Wu, in the Shuguang Hall, discussed the true meaning with him. Bodhisattva Fu said, 'Cessation without extinction.' The emperor requested a lecture on the 'Diamond Sutra'. Bodhisattva Fu slapped the table and got up to leave. The emperor did not understand his meaning and requested another lecture. Bodhisattva Fu then asked for clappers, ascended the seat, chanted forty-nine verses, and finally departed. (Bodhisattva Fu visited the capital three times, see 'Biography')
In the year Ding Si, the third year of the Datong era of the Eastern Wei Dynasty, Sun Jingde of Dingzhou was very devout in serving Guanyin Bodhisattva. He was implicated by thieves and falsely confessed. He was to be executed the next day. That night, he dreamed of a monk teaching him to recite the 'Sutra of Guanyin Who Saves from Suffering' a thousand times to avoid suffering. Sun Jingde had just recited half of it when the officials came to bind him and take him to the execution ground. He recited the sutra as he walked in the morning. When he was about to be executed, the knife broke into three pieces, and his skin and flesh were not injured. The knife was changed three times, and the knife broke as before. The execution supervisor asked him the reason and reported the matter to Chancellor Gao Huan. Gao Huan submitted a memorial requesting that he be spared from death. Sun Jingde returned home, and the monk's neck had three knife marks. The 'Gao Wang Guanyin Sutra' that is spoken of today is about this event. (From 'Book of Qi')
Li Yin of Shangyu County in Yuezhou, while excavating the ground, found Buddha teeth statues, square two inches, with twelve Buddha images on one side and fifteen Buddha images on the other side, exquisitely carved. Among them were six true-form relics (sarira). He reported this to the court, but it did not attract attention. In the year Wu Wu, Li Yin was imprisoned in Dongye for a crime. The relics descended in the central office, their light clearly shining, greatly compassionate and saving from suffering, there was indeed a reason for this. An edict was issued saying that the true-form relics had reappeared in the world, and both the hidden and the manifest turned their hearts to the Buddha. Taking advantage of the opportunity to bestow grace, in accordance with the spirits of the people, one should rely on the power of the Buddha to promote this great kindness.
。凡天下罪無輕重。咸赦降之(弘明集)。
辛酉 三月十二日。帝于華林園之重云殿。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。會眾莫不肅容觀聽。凡講二十三日。自開講迄于解座。設供普施。京師文武侍衛。並加莊賚焉(梁史)。
帝常作凈業賦。其序有云。朕不啖魚肉。不與嬪侍同處。四十餘年。既不食眾生。無復殺害障。既不御內。無復欲惡障。除此二障。意識稍明。乃作凈業賦。其略云。觀人生之天性。抱妙氣而清靜。感外物以動。欲心攀緣而成眚。過常發於外塵。累必由於前境懷貪心而不厭。縱內意而自騁。耳留連於絲竹。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。抱感而生。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。障礙亦凈。如久澄水。如新磨鏡。外照多像。內見眾病。既除客塵。返還自性。心清若水。志潔如雪。結縛既除。憂畏亦滅。與恩愛而長。違[(廠@?)*頁]生死。而永別(具
【現代漢語翻譯】 現代漢語譯本：大赦天下，無論罪行輕重，一律赦免（出自《弘明集》）。
辛酉年三月十二日，皇帝在華林園的重云殿講授《金字般若三慧經》。太子、王侯、宗室外戚、文武百官、外國使節、義學僧人等上千人聚集，無不神情肅穆地聽講。講經共二十三日，從開講到結束，都設有供養和普施。京城的文武侍衛都得到了額外的賞賜（出自《梁史》）。
皇帝經常創作《凈業賦》，其序言中寫道：『朕不吃魚肉，不與嬪妃同寢，已經四十多年了。既不食眾生，就沒有殺害的業障；既不近女色，就沒有情慾的業障。去除這兩種業障，意識就稍微清明了，於是創作了《凈業賦》。』其大意是：觀察人生的天性，本是懷抱美妙之氣而清靜的。感受外物而產生動搖，慾望之心攀緣而成為過失。過錯常常發生在外界事物上，牽累必定是由於眼前的境況。懷著貪心而不知滿足，放縱內心的意念而自我放縱。耳朵貪戀于音樂，眼睛轉移于各種色彩。香氣散發，觸動鼻子的意識。舌頭感受味道，貪圖美味的食物。身體感受觸覺，以求得安逸舒適。細腰纖手，柔弱的骨骼和豐滿的肌膚。依附身體的芬芳潔凈，接觸身體如油脂般柔滑。狂亂的心迷惑，顛倒的想法自我欺騙。像這樣的六塵，共同阻礙著行善的道路。像用紫色取代紅色一樣，像風吹倒草一樣。懷抱感受而生，與之相伴到老。跟隨無明，沒有不是煩惱的。因此，要使外在的眼界清凈，內在的心塵清凈，與德行相伴隨，與道為鄰。看到凈業的可愛，以不殺生作為原因，遠離情慾而自我修行，所以精神沒有障礙。禍患和牽累已經去除，障礙也已經清凈。就像長期沉澱的水，就像新磨的鏡子。對外能照見各種形象，對內能看見各種病癥。既然去除了客塵，就返回到自性。心清澈如水，志向純潔如雪。束縛已經去除，憂愁和畏懼也消滅了。與恩愛長久分離，與生死永遠告別。（出自《具》』
【English Translation】 English version: A general amnesty was declared throughout the land, regardless of the severity of the crimes, all were pardoned (from 'Hongming Ji').
On the twelfth day of the third month of the Xin You year, the Emperor lectured on the 'Golden Script Prajna Three Wisdom Sutra' at the Chongyun Hall in Hualin Garden. The Crown Prince, princes, royal relatives, civil and military officials, foreign envoys, and over a thousand monks devoted to learning gathered, all listening with solemn expressions. The lecture lasted for twenty-three days, from the beginning to the end, offerings and universal almsgiving were provided. The civil and military guards of the capital received additional rewards (from 'Liang Shi').
The Emperor often composed the 'Pure Karma Ode'. In its preface, it is written: 'I have not eaten fish or meat, nor have I shared a bed with concubines, for over forty years. Since I do not eat living beings, I have no karmic obstacles of killing; since I do not indulge in sexual pleasures, I have no karmic obstacles of desire. By removing these two obstacles, my consciousness becomes slightly clearer, and thus I composed the 'Pure Karma Ode'.' Its gist is: Observing the nature of life, it originally embraces wonderful energy and is pure and tranquil. Being moved by external objects causes agitation, and the mind of desire clings and becomes a fault. Mistakes often occur in external things, and entanglements are inevitably due to the present circumstances. Holding greed without satisfaction, indulging inner thoughts and self-indulgence. The ears linger on music, the eyes shift to various colors. Fragrance arises, touching the consciousness of the nose. The tongue experiences taste, greedily eating delicious food. The body experiences touch, seeking comfort and ease. Slender waists and delicate hands, weak bones and full flesh. The fragrance and purity attached to the body, touching the body like smooth grease. The mad mind is deluded, and inverted thoughts deceive oneself. Like these six dusts, they jointly obstruct the path of goodness. Like replacing red with purple, like wind blowing down grass. Embracing feelings and being born, accompanying them to old age. Following ignorance, there is nothing that is not affliction. Therefore, one must purify the external eye realm and purify the internal mind dust, accompany virtue, and be a neighbor to the Dao. Seeing the loveliness of pure karma, taking non-killing as the cause, and cultivating oneself by being away from lust and evil, so there is no obstacle to the spirit. Troubles and entanglements have been removed, and obstacles have also been purified. Like water that has been settled for a long time, like a newly polished mirror. Outwardly, it can reflect various images, and inwardly, it can see various diseases. Since the guest dust has been removed, return to one's own nature. The heart is as clear as water, and the will is as pure as snow. Bonds have been removed, and worries and fears have also been extinguished. Separating from love and affection for a long time, and forever bidding farewell to birth and death. (from 'Ju')
見弘明集)。
甲子 梁大同十年大士。寶公顯跡。四十餘年。名播寰宇。帝尊師之。一日問曰。朕社稷存亡久近。公自指其喉。及頸示之。蓋讖侯景也。又問繼吾後者誰。公曰。湖裡生塵(陳霸先生於湖州也)。后復詢社稷之事。公曰。貧道塔壞。陛下社稷隨滅。
丙寅 中大同元年。公將示寂。帝出外。公詣內殿。然一燭付后合。舍人以聞帝。帝歸見公出去。帝曰。師不復留矣。以後事囑我乎。回山以十二月六日入滅。壽九十三。奉來造木塔于鐘山。獨龍崗王均撰紀德碑。並畢。帝忽思木塔。其能久乎。遂撤之。改創石塔。貴圖不朽。以應其讖也。折塔才畢。侯景之兵至矣。志公滅后。至宋太宗大平興國七年。降現城市。太宗降詔。避諱稱寶公。真宗大中祥符六年。加謚寶公道林真覺大師(一云。天監十三甲午歲。示寂。南史及事物紀厚)。楊文公談苑。記沙門寶公銅牌。記讖未來事云。有一真人在冀州。開口張弓在左邊。子子孫孫萬萬年。江南中主名其子。曰弘冀。吳越錢謬諸子皆連弘字。期以應之。而宋宣祖之諱。正當是也。
同泰寺浮圖災。上曰。此魔也。宜廣為佛事。群臣稱善。下詔曰。道高魔盛。行善障生。當窮茲木土。倍增往日。遂起十二層浮圖(通鑑)。
己巳 大清三
【現代漢語翻譯】 現代漢語譯本 （見《弘明集》）。
甲子年，梁大同十年，寶公（指寶誌禪師）顯現神蹟四十餘年，名聲傳遍天下。皇帝（指梁武帝）尊敬他為師。一天，皇帝問道：『朕的江山社稷能夠存在多久？』寶公用手指指自己的喉嚨和脖子給他看，這實際上是預言侯景（人名）將作亂。皇帝又問：『繼朕之後的人是誰？』寶公說：『湖裡生塵（指陳霸先出生於湖州）。』後來皇帝又問及國家社稷之事，寶公說：『貧道的塔倒塌之時，陛下的江山社稷也隨之滅亡。』
丙寅年，中大同元年，寶公將要圓寂。皇帝出外，寶公來到內殿，點燃一支蠟燭交給皇后。舍人將此事稟告皇帝。皇帝回來后，寶公已經離去。皇帝說：『師父不再停留了，以後事託付給我了嗎？』寶公於十二月六日圓寂于鐘山，享年九十三歲。人們在鐘山建造木塔來供奉他，獨龍崗的王均撰寫了紀德碑。事情辦完后，皇帝忽然想到木塔是否能夠長久，於是拆除了木塔，改建為石塔，希望以此來達到不朽，以應驗寶公的預言。剛拆完木塔，侯景的軍隊就到了。志公（指寶誌禪師）圓寂后，到了宋太宗太平興國七年，又降臨顯現在城市中。太宗下詔，爲了避諱，稱其為寶公。真宗大中祥符六年，加謚寶公為道林真覺大師（一說天監十三年甲午歲圓寂，《南史》和《事物紀原》有記載）。楊文公《談苑》記載沙門寶公的銅牌，記錄了預言未來的事情，說：『有一真人在冀州，開口張弓在左邊，子子孫孫萬萬年。』江南中主給他的兒子起名為弘冀，吳越錢謬的兒子們都連著『弘』字，希望以此來應驗預言。而宋宣祖的名諱，正應驗了這件事。
同泰寺的佛塔發生火災，皇帝說：『這是魔所為，應該廣做佛事。』群臣都說好。於是下詔說：『道高魔盛，行善生障。應當窮盡木材和泥土，比過去增加一倍。』於是建造了十二層的佛塔（見《通鑑》）。
己巳年，大清三年
【English Translation】 English version (See 'Hong Ming Ji' [弘明集, a collection of essays defending Buddhism]).
In the year Jiazi, the tenth year of the Datong era of the Liang Dynasty, Great Master Bao (referring to Chan Master Baozhi [寶誌禪師]) manifested miraculous signs for more than forty years, and his name spread throughout the world. The emperor (referring to Emperor Wu of Liang [梁武帝]) revered him as his teacher. One day, the emperor asked: 'How long will my dynasty and state endure?' Great Master Bao pointed to his own throat and neck to show him, which was actually a prophecy of the rebellion of Hou Jing [侯景, a person's name]. The emperor then asked: 'Who will succeed me?' Great Master Bao said: 'Dust will arise from the lake (referring to Chen Baxian [陳霸先] being born in Huzhou [湖州]).' Later, the emperor inquired again about the affairs of the state, and Great Master Bao said: 'When this poor monk's pagoda collapses, Your Majesty's dynasty will also perish.'
In the year Bingyin, the first year of the Zhongdatong era, Great Master Bao was about to enter Nirvana. The emperor was away, and Great Master Bao went to the inner palace, lit a candle, and gave it to the empress. The attendant reported this to the emperor. When the emperor returned, Great Master Bao had already left. The emperor said: 'The master will not stay any longer; has he entrusted future affairs to me?' Great Master Bao entered Nirvana on the sixth day of the twelfth month at Zhongshan [鐘山], at the age of ninety-three. People built a wooden pagoda at Zhongshan to enshrine him, and Wang Jun [王均] of Dulonggang [獨龍崗] wrote a stele to commemorate his virtues. After the matter was completed, the emperor suddenly wondered if the wooden pagoda would last long, so he demolished the wooden pagoda and rebuilt it as a stone pagoda, hoping to achieve immortality and fulfill Great Master Bao's prophecy. As soon as the wooden pagoda was demolished, Hou Jing's army arrived. After Chan Master Zhi (referring to Chan Master Baozhi) entered Nirvana, in the seventh year of the Taiping Xingguo era of Emperor Taizong of the Song Dynasty, he descended and appeared in the city. Emperor Taizong issued an edict, avoiding his name, and called him Great Master Bao. In the sixth year of the Dazhong Xiangfu era of Emperor Zhenzong, he was posthumously honored as Great Master Daolin Zhenjue (it is said that he entered Nirvana in the year Jiawu of the thirteenth year of the Tianjian era; the 'History of the Southern Dynasties' [南史] and 'Shi Wu Ji Yuan' [事物紀原] record this). Yang Wengong's 'Tan Yuan' [談苑] recorded the bronze plaque of the monk Bao Gong, recording prophecies of future events, saying: 'There is a true man in Jizhou [冀州], opening his mouth and drawing a bow on the left, for countless generations.' The Middle Ruler of Jiangnan [江南中主] named his son Hongji [弘冀], and the sons of Qian Miu [錢謬] of Wuyue [吳越] all had the character 'Hong' [弘] in their names, hoping to fulfill the prophecy. And the taboo name of Emperor Xuanzu of Song [宋宣祖] precisely fulfilled this event.
The pagoda of Tongtai Temple [同泰寺] caught fire, and the emperor said: 'This is the work of demons; we should perform Buddhist ceremonies extensively.' The ministers all agreed. So he issued an edict saying: 'The Way is high, and demons are rampant; doing good creates obstacles. We should exhaust wood and earth, doubling what was done in the past.' So he built a twelve-story pagoda (see 'Zizhi Tongjian' [通鑑]).
In the year Jisi, the third year of the Daqing era
年四月。逆賊侯景陷臺城。懲求無已。帝憤之染疾。然齋戒不衰。唸佛不輟。五月大漸。進膳不餐。久而索蜜。未至。遂崩于凈居殿。壽八十六○太宗簡文帝綱即位。
帝雖億兆務殷。而卷不釋手。察好聽訟。明若通神。躬務儉約。體安菲素。外絕三驅之禮。內屏十鐘之宴。自非宗廣祭祀。及諸法事不許音樂。所謂道資人弘。理無虛授。事藉躬親。民信乃至。帝自受戒后。口味備斷。日止一食。菜羹糲飯而矣。或遇事繁。日移中則𠻳口以過。後宮侍御皆無羅綺。膳夫所掌。歲撤萬金。掖庭之費。年減巨億四千以上。便斷房室內殿。寢處衣衾率素布被。莞席草履。葛中闇室亦理衣冠。暑月未嘗褰袒。便殿所居。略同沙門。傍無侍御。顧無玩具。左右唯經書卷軸。所對唯瓶錫香爐。味旦坐朝日。肝乃息。夜尋法寶。明發不寐。所利唯人。所約唯己。誠起居之常事。乃禁中之實錄。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。每斷重罪。終日不擇。講解著辭。財法兼施。宮中佛像悉放光明。夜必澍雨。朝則晴霽。天地震動。異香滿融。舉國歸敬。咸希席脫。法事之盛。振古未有。靈異萬端。具如陸雲之序云耳○隱子論。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。
【現代漢語翻譯】 現代漢語譯本：四月，叛賊侯景攻陷臺城。他貪得無厭，永無止境的索求，梁武帝因此憤恨而生病。然而，齋戒唸佛從不懈怠。五月，病情加重，送上的膳食不吃，很久之後想吃蜂蜜，但蜂蜜還沒送到，就在凈居殿駕崩了，享年八十六歲。太宗簡文帝蕭綱即位。
梁武帝雖然政務繁忙，但仍然手不釋卷。他明察秋毫，善於聽取訴訟，明智得如同通曉神靈。他生活節儉，穿著樸素。對外，廢除了春獵的禮儀；對內，停止了奢靡的宴會。除非是宗廟祭祀和各種佛事，否則不允許奏樂。正如所說，道需要人來弘揚，真理不會憑空授予；事情要親自處理，百姓才會信服。梁武帝自從受戒后，就斷絕了各種美味的食物，每天只吃一頓飯，粗糙的飯菜而已。有時遇到繁忙的政事，過了中午才稍微吃點東西充飢。後宮的妃嬪都沒有穿綾羅綢緞，膳食的開支，每年減少一萬金，後宮的費用，每年減少了四千多億。他甚至簡化了寢宮的佈置，睡覺的床鋪和被子都是用粗布做的，用莞草蓆和草鞋。即使在黑暗的房間里，也會整理好衣冠。炎熱的夏天也不曾袒胸露背。他居住的便殿，簡樸得如同僧人的住所。旁邊沒有侍從，周圍沒有玩具。左右只有經書卷軸，面對的只有瓶子、錫杖和香爐。每天早上迎著朝陽靜坐，讓肝氣得以調息；夜晚尋覓佛法，直到天亮也不睡覺。他所希望的只是利益他人，所約束的只是自己。這些都是他日常的起居，也是宮中的真實記錄。自古以來的帝王沒有能像他這樣的。因此，他一人修行，四方都受到感化。國內普遍持守六齋日，百姓都受持八關齋戒。每當要判處重罪時，總是整天不忍心決定。他講解佛經，撰寫文章，財施和法施並重。宮中的佛像都放出光明，夜晚必定下雨，早晨則晴空萬里。天地震動，異香瀰漫。全國上下都歸順敬仰，都希望能夠脫離輪迴。法事的盛況，是前所未有的。各種靈異的事情，都記載在陸雲的序文中。隱士評論說，有人說梁朝因為信佛而滅亡，這實在是缺乏思考啊。請拿漢武帝來比較一下，兩漢南北朝的君主……
【English Translation】 English version: In the fourth month, the rebel Hou Jing captured Taicheng (臺城, the capital city). His greed was insatiable, and Emperor Wu (梁武帝) was angered by his endless demands, which led to illness. However, he never ceased his fasting and reciting of Buddha's name. In the fifth month, his condition worsened. He refused the meals offered to him, and after a long time, he asked for honey. Before the honey arrived, he passed away in the Jingju Hall (凈居殿), at the age of eighty-six. Emperor Jianwen (簡文帝), Xiao Gang (蕭綱), ascended the throne.
Although Emperor Wu was occupied with countless affairs of state, he never put down his books. He was discerning and listened well to lawsuits, with wisdom akin to divine understanding. He lived frugally and dressed plainly. He abolished the spring hunting ceremony and stopped extravagant banquets. Except for ancestral sacrifices and Buddhist ceremonies, music was not allowed. As it is said, the Dao (道, the Way) needs people to propagate it, and truth is not given without effort; affairs must be handled personally for the people to trust. Since taking the precepts, Emperor Wu had abstained from delicious foods, eating only one meal a day, consisting of coarse rice and simple dishes. Sometimes, when busy with state affairs, he would only eat a little to satisfy his hunger after noon. The concubines in the palace did not wear silk and satin, and the expenses for meals were reduced by ten thousand gold annually. The cost of the inner palace was reduced by more than four billion each year. He even simplified the furnishings of his sleeping quarters, with simple cloth bedding, rush mats, and straw sandals. Even in a dark room, he would arrange his clothes and hat properly. He never went shirtless in the hot summer months. His residence in the side hall was as simple as a monk's dwelling. There were no attendants nearby, and no toys around him. Only scriptures, scrolls, bottles, a tin staff, and an incense burner were present. He would sit facing the sun every morning, allowing his liver to rest; at night, he would seek the Dharma (法, Buddhist teachings) and not sleep until dawn. His only desire was to benefit others, and his only restraint was on himself. These were his daily routines and the true records of the palace. No emperor in history has been like him. Therefore, his personal practice influenced all around him. The Six Days of Abstinence (六齋) were widely observed in the country, and the Eight Precepts (八戒) were taken by all the people. Whenever he had to pronounce a severe sentence, he would hesitate all day. He lectured on the scriptures, wrote essays, and practiced both material and Dharma giving. The Buddha statues in the palace emitted light, and it would always rain at night and clear up in the morning. The earth shook, and strange fragrances filled the air. The whole country turned to reverence and hoped to escape from samsara (輪迴, the cycle of rebirth). The grandeur of the Buddhist ceremonies was unprecedented. All kinds of miraculous events are recorded in Lu Yun's (陸雲) preface. The recluse commented that some say the Liang dynasty perished because of its belief in Buddhism, but this is truly lacking in thought. Please compare this with Emperor Wu of the Han dynasty; the rulers of the Northern and Southern Dynasties...
享國年深。唯漢梁二武恢崇庠序。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。莫尊寵方士。壅曠萬機。窮兵黷武。帑廩整然。民有離心。而不敗者何也。漢未嘗去兵也。梁末年漸疏將佐。去甲兵。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。所以為聖人之道也。梁之武帝。齊之文宜。反其宣而事教。不亦泥乎。魏週二君。泥其至而預道。不亦罔乎。此釋子之茍時。君之泥佛也如此。以是驗梁之泥教。不為不失。蓋學佛自有中道也。梁雖泥道為失。然不由是而致敗。其弊在乎弛武疏賢也。要之隆污有定數。不可以茍延之也。自古君臣父子纂弒。狂盜內悔。何可勝紀。今曲言侯景之叛。而誣于佛何耶。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。旦以子之殺父。如景之狂。何憚而不為哉。景雖陷臺城。不加弒逆于武帝。何可加訾乎。
庚午 梁簡文大寶元年 西魏文帝大統十六年 北齊文帝高洋丞。受東魏禪。即位晉陽(自庚午盡丁酉。五主。一十八
【現代漢語翻譯】 現代漢語譯本： 享國之年都很長。只有漢武帝和梁武帝推崇學校教育，培養人才，這是一樣的。漢武帝推崇學仙，梁武帝推崇學佛，他們的愛好也是一樣的。然而漢武帝在位五十四年，最尊崇方士，堵塞耽誤了許多政事，還不斷發動戰爭，耗盡國庫，百姓離心離德，卻沒有失敗，這是為什麼呢？因為漢朝從來沒有放棄軍備。梁武帝晚年逐漸疏遠將領，解除士兵的武裝，這就是他先失敗的原因。 嵩公廣泛闡述教義說：『教義不能拘泥，天道不可欺罔。』過分和不足，它們的禍害是一樣的。事情有適宜的做法，道理有最高的境界。按照適宜的做法去做，並且使之更加適宜，這就是聖人的教誨。達到那最高的境界，並且使之更加完善，這就是聖人的天道。梁武帝和北齊的文宣帝，違背教義而行事，不也是拘泥嗎？魏太武帝和北周武帝，拘泥於最高的境界而干預天道，不也是欺罔嗎？這些信佛的人茍且偷安，君主拘泥於佛教就是這樣。用這些來驗證梁武帝的拘泥於教義，不能說沒有失誤。大概學佛自有中道。梁朝雖然拘泥於天道是失誤，然而不是因為這個而導致失敗，它的弊端在於放鬆軍備和疏遠賢才。總而言之，興盛和衰敗有定數，不可以茍且延續的。自古以來君臣父子互相篡位和弒殺，以及強盜內心後悔的事，哪裡能數得清呢？現在只片面地說侯景的叛亂，而誣陷於佛教，這是為什麼呢？共工對於伏羲（Fuxi，中國神話人物），蚩尤（Chiyou，中國神話人物）對於黃帝（Huangdi，中國神話人物），后羿（Houyi，中國神話人物）對於夏朝的君主，周昭王（King Zhao of Zhou）南征不返，申包胥（Shen Baoxu，春秋時期人物）向秦國求救，勝廣（Chen Sheng and Wu Guang，秦末農民起義領袖）弒殺秦二世，賈充（Jia Chong，西晉大臣）和成濟（Cheng Ji，曹魏將領）弒殺魏帝，劉淵（Liu Yuan，漢趙開國皇帝）和石勒（Shi Le，後趙開國皇帝）在晉朝作亂，爾朱榮（Erzhu Rong，北魏權臣）在元魏作亂，安祿山（An Lushan，唐朝叛將）、朱泚（Zhu Ci，唐朝叛將）和黃巢（Huang Chao，唐朝農民起義領袖）在唐朝作亂，哪個朝代沒有侯景這樣的人呢？如果兒子殺父親，像侯景那樣瘋狂，又有什麼顧忌而不去做呢？侯景雖然攻陷了臺城，卻沒有對武帝加以弒逆，又有什麼可以指責的呢？ 庚午年，梁簡文帝大寶元年，西魏文帝大統十六年，北齊文宣帝高洋（Gao Yang）接受東魏的禪讓，在晉陽（Jinyang）即位。（從庚午年到丁酉年，經歷了五個朝代，一共十八年）
【English Translation】 English version: They both enjoyed long reigns. Only Emperor Wu of Han and Emperor Wu of Liang promoted schools and nurtured talents, which is the same. Emperor Wu of Han favored immortality, and Emperor Wu of Liang favored Buddhism, their preferences were also the same. However, Emperor Wu of Han reigned for fifty-four years, most revered alchemists, blocked and delayed many government affairs, and constantly launched wars, exhausting the national treasury, and the people were disaffected, but he did not fail, why is that? Because the Han Dynasty never abandoned military preparations. Emperor Wu of Liang gradually alienated generals and disarmed soldiers in his later years, which is why he failed first. Duke Song broadly explained the teachings, saying: 'Doctrines cannot be adhered to rigidly, and the Dao cannot be deceived.' Excess and deficiency, their harms are the same. Matters have appropriate ways of doing them, and principles have the highest state. Doing according to the appropriate way, and making it more appropriate, this is the teaching of the sages. Reaching that highest state, and making it more perfect, this is the Dao of the sages. Emperor Wu of Liang and Emperor Wenxuan of Northern Qi, acted against the teachings, aren't they being rigid? Emperor Taiwu of Wei and Emperor Wu of Northern Zhou, adhered to the highest state and interfered with the Dao, aren't they being deceptive? These Buddhists are living in ease and comfort, and the monarchs' adherence to Buddhism is like this. Using these to verify Emperor Wu of Liang's adherence to the teachings, it cannot be said that there were no mistakes. Probably learning Buddhism has its own middle way. Although Liang's adherence to the Dao was a mistake, it was not because of this that it led to failure, its drawback lies in relaxing military preparations and alienating virtuous talents. In short, prosperity and decline have a fixed number, and cannot be extended by complacency. Since ancient times, the usurpation and regicide between monarchs and ministers, fathers and sons, and the remorse of robbers, how can they be counted? Now, only one-sidedly speaking of Hou Jing's (Hou Jing, a general who rebelled against the Liang Dynasty) rebellion, and slandering Buddhism, why is this? Gonggong (Gonggong, a Chinese mythological figure) against Fuxi (Fuxi, a Chinese mythological figure), Chiyou (Chiyou, a Chinese mythological figure) against the Yellow Emperor (Huangdi, a Chinese mythological figure), Houyi (Houyi, a Chinese mythological figure) against the Xia Dynasty, King Zhao of Zhou (King Zhao of Zhou) not returning from his southern expedition, Shen Baoxu (Shen Baoxu, a figure in the Spring and Autumn Period) seeking help from the Qin State, Chen Sheng and Wu Guang (Chen Sheng and Wu Guang, leaders of the peasant uprising at the end of the Qin Dynasty) assassinating the Second Emperor of Qin, Jia Chong (Jia Chong, a minister of the Western Jin Dynasty) and Cheng Ji (Cheng Ji, a general of Cao Wei) assassinating the Emperor of Wei, Liu Yuan (Liu Yuan, the founding emperor of Han Zhao) and Shi Le (Shi Le, the founding emperor of Later Zhao) causing chaos in the Jin Dynasty, Erzhu Rong (Erzhu Rong, a powerful minister of the Northern Wei Dynasty) causing chaos in the Yuan Wei Dynasty, An Lushan (An Lushan, a rebel general of the Tang Dynasty), Zhu Ci (Zhu Ci, a rebel general of the Tang Dynasty) and Huang Chao (Huang Chao, a leader of the peasant uprising of the Tang Dynasty) causing chaos in the Tang Dynasty, which dynasty did not have someone like Hou Jing? If a son kills his father, as crazy as Hou Jing, what scruples would he have not to do it? Although Hou Jing captured the Taicheng, he did not add regicide to Emperor Wu, what can be blamed? In the year of Gengwu, the first year of the Dabao era of Emperor Jianwen of Liang, the sixteenth year of the Datong era of Emperor Wen of Western Wei, Gao Yang (Gao Yang), Emperor Wenxuan of Northern Qi, accepted the abdication of Eastern Wei and ascended the throne in Jinyang (Jinyang). (From the year of Gengwu to the year of Dingyou, five dynasties were experienced, a total of eighteen years.)
年)。
簡文帝。委心妙法。遍覽玄章。撰法集二百卷。法寶聯璧四百餘篇。刺血寫般若十部。造資敬報恩二寺。然天姿高明。而德性柔懦。終為侯景所制。不能自立。亦時數使然也(卞正)○帝登重云殿。侯景與帝禮佛。為誓云。自今君臣。兩無猜貳。臣固不負陛下。陛下亦不得負臣。
北齊。顯祖文宣帝高洋。是年五月。受東魏孝靜帝禪即位。改元天保。帝佛慧早修。聖智罕測。既臨大祚。興隆佛教。明年詔曰。仰惟慈明。緝寧四海。欲報之德正覺。是憑諸鷙鳥傷生之類。宜放之山林。為太皇太后。建立寶塔。廢鷹師曹。為報德寺。
從開闢以來。此至辛未歲。凡二百八十三代七十六萬二千四百一十五年○世尊般涅槃至此年。一千五百載。
壬申 後梁世祖元帝繹。改承聖元年。即湘東王也。三月大敗侯景軍。景走尋為侯瑱殺之。十一月繹即位於江陵。是為世祖元帝。帝體性多能入微靈悟。造天居天宮二寺。每講法華經。解成寶論(卞正)。
北齊。是年。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。拜受禪道。自是彌承請誨。篤敬殷重。因受菩薩戒。於是斷酒禁肉。放舍鷹鷂。去官畋漁。郁成仁國。又斷天下屠殺。於是年三月。大
【現代漢語翻譯】 現代漢語譯本：
簡文帝（姓名），全心投入精妙的佛法，廣泛閱讀深奧的佛教典籍。他撰寫法集二百卷，《法寶聯璧》四百餘篇，刺血書寫《般若經》十部，建造資敬寺和報恩寺兩座寺廟。然而，他天資聰穎，但性格柔弱，最終被侯景所控制，無法自主，這也是時運使然（卞正）。簡文帝登上重云殿，侯景與他一同禮佛，發誓說：『從今以後，君臣之間，互不猜疑。我一定不辜負陛下，陛下也不得辜負我。』
北齊顯祖文宣帝高洋，在這一年五月，接受東魏孝靜帝的禪讓即位，改年號為天保。文宣帝早年就修習佛法，聖明的智慧難以測度。他即位后，興隆佛教。第二年下詔說：『仰慕慈悲的光明，安定四海。想要報答正覺的恩德，就要憑藉正覺的力量。那些鷙鳥傷害生靈的事情，應該停止，將鳥放歸山林。』爲了太皇太后，建立寶塔。廢除鷹師曹，改為報德寺。
從開天闢地以來，到辛未年，總共有二百八十三代，七十六萬二千四百一十五年。世尊（釋迦牟尼佛）般涅槃到這一年，已經一千五百年。
壬申年，後梁世祖元帝蕭繹，改年號為承聖元年，即湘東王。三月，大敗侯景的軍隊。侯景逃走後被侯瑱所殺。十一月，蕭繹在江陵即位，是為世祖元帝。元帝天性多才多藝，能深入細微之處，領悟玄妙之理。建造天居寺和天宮寺兩座寺廟。每次講《法華經》，都將理解的內容著成《寶論》（卞正）。
北齊，在這一年，詔令僧稠禪師到京城。文宣帝親自率領車駕，到郊外迎接他。僧稠當時已年過七十，但精神清明開朗。文宣帝攙扶他進入宮內，為他講述正理，並拜他為師，接受禪法。從此更加頻繁地請教，非常恭敬慇勤。文宣帝因此受了菩薩戒，於是斷酒禁肉，放生鷹鷂，遣散打獵捕魚的官吏，致力於建立仁義之國。又下令禁止天下屠殺，那是在這一年三月。
【English Translation】 English version:
Emperor Jianwen (name), wholeheartedly devoted himself to the profound Dharma, extensively reading the esoteric Buddhist scriptures. He compiled a collection of laws in two hundred volumes, 'The Jade Wall of Dharma Treasures' in more than four hundred articles, pricked his blood to write ten copies of the 'Prajna Sutra', and built two temples, Zijing Temple and Bao'en Temple. However, he was naturally intelligent but gentle and weak in character, and was eventually controlled by Hou Jing, unable to be independent, which was also due to the times (Bian Zheng). Emperor Jianwen ascended the Chongyun Hall, and Hou Jing worshiped the Buddha with him, vowing: 'From now on, between the monarch and his subjects, there will be no suspicion. I will certainly not fail Your Majesty, and Your Majesty must not fail me either.'
Emperor Xiaozhao Wencheng of Northern Qi, Gao Yang, ascended the throne in May of this year after receiving the abdication of Emperor Xiaojing of Eastern Wei, and changed the reign title to Tianbao. Emperor Wencheng cultivated Buddhism early on, and his sagacious wisdom was immeasurable. After he ascended the throne, he promoted Buddhism. The following year, he issued an edict saying: 'Adoring the light of compassion, pacifying the four seas. If you want to repay the virtue of perfect enlightenment, you must rely on the power of perfect enlightenment. Those raptors that harm living beings should be stopped, and the birds should be released back into the mountains and forests.' For the Empress Dowager, build a pagoda. Abolish the Eagle Master Cao and change it to Baode Temple.
Since the beginning of the world, until the year Xinwei, there have been a total of two hundred and eighty-three generations, seven hundred and sixty-two thousand four hundred and fifteen years. It has been one thousand five hundred years since the World Honored One (Sakyamuni Buddha) entered Parinirvana this year.
In the year Renshen, Emperor Yuan of the Later Liang Dynasty, Xiao Yi, changed the reign title to the first year of Chengsheng, that is, the Prince of Xiangdong. In March, he defeated Hou Jing's army. Hou Jing was killed by Hou Zhen after he fled. In November, Xiao Yi ascended the throne in Jiangling, and became Emperor Yuan. Emperor Yuan was naturally talented and versatile, able to delve into subtleties and comprehend profound principles. He built two temples, Tianju Temple and Tiangong Temple. Every time he lectured on the 'Lotus Sutra', he wrote his understanding into the 'Treasure Treatise' (Bian Zheng).
In Northern Qi, in this year, Zen Master Sengchou was ordered to go to the capital. Emperor Wencheng personally led the carriage and went to the suburbs to meet him. Sengchou was over seventy years old at the time, but his spirit was clear and open. Emperor Wencheng helped him into the palace, explained the correct principles to him, and worshiped him as his teacher, accepting the Zen Dharma. From then on, he asked for advice more frequently, and was very respectful and diligent. Emperor Wencheng therefore received the Bodhisattva precepts, so he stopped drinking alcohol and eating meat, released eagles and falcons, dismissed officials who hunted and fished, and devoted himself to establishing a benevolent country. He also ordered the prohibition of slaughter throughout the world, which was in March of this year.
勸民齋戒。官因私菜。葷辛悉除。稠留禁中。四十餘日。因辭還山。敕于鄴城建雲門寺居之。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。帝及至。怪問其故。稠曰。恐身不凈穢污伽藍。在此候耳。帝愧悔無已。乃躬負稠身往寺。稠不受。帝曰。弟子負師。行遍天下。未足謝𠎝。因問弟子。前身曾作何等。答曰。曾作羅剎王。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。尤銳於前。仍來諸州。別置禪肆。令達定慧者。就而教授。國儲分為三分。一以供國。一以自用。一供三寶。自是徹情皈向。通古無倫。大起寺塔。僧尼滿於諸州。佛法東流。此焉盛矣(僧史)。
甲戌 魏大統中。詔僧實禪師曰。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)。至是復以師才深德大。請為國三藏。自是陶化京華。久而愈盛(僧史)。
初梁武帝造金像二軀。作重云殿。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。龕性頑㐫。欲毀二像為鋌。先令數人上三休閣。令镵佛頂。錘鑿始舉。二像一時回顧。所遣諸人臂不能舉。失喑如醉。杜龕亦然。仍見金剛𥪰來擊之。舉體洪爛
【現代漢語翻譯】 現代漢語譯本：勸說百姓齋戒。官員因為私自烹飪葷菜。所有葷腥都去除。（高僧）稠被留在宮中四十多天。因此告辭返回山中。皇帝下令在鄴城建造雲門寺讓他居住。一天，皇帝駕臨拜訪稠，稠在床上坐著沒有迎接。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。稠知道后，預先在二十里外等候。皇帝到達后，奇怪地問他原因。稠說：『恐怕我身體不潔，玷污了伽藍（寺廟），所以在這裡等候。』皇帝感到慚愧後悔不已。於是親自揹著稠前往寺廟。稠不接受。皇帝說：『弟子揹負老師，走遍天下，也不足以謝罪。』於是問弟子（指皇帝自己），前身曾經做什麼。稠回答說：『曾經做羅剎王（惡鬼之王），因此現在仍然喜歡殺戮。』隨即用咒語加持盆中的水，讓皇帝自己觀看自己的形象，果然如此。皇帝大為震驚。從此坐禪修行，比以前更加精進。仍然來到各個州，另外設定禪房，讓通達定慧的人，前往教授。國家儲備分為三份，一份用來供國家使用，一份用來自己使用，一份用來供養三寶（佛、法、僧）。從此徹底皈依，通達古今無人能比。大興土木建造寺塔，僧尼遍佈各個州。佛法向東傳播，從此興盛起來（僧史）。 甲戌年，魏大統年間。皇帝詔令僧實禪師說：『禪師您眼睛美麗，有雙重瞳孔，很像虞舜（古代聖賢帝王）；背部隆起，有些駝背，很像周公（古代賢臣）。德行純正美好，行爲規範難以效仿。可以昭示玄三藏（唐玄奘）的言論，作為世間的珍寶（等等）。』到這時又因為禪師才華深厚，德行廣大，請他擔任國三藏。從此教化京城，時間越久越興盛（僧史）。 當初梁武帝建造金像兩尊，建造重云殿。禮拜供奉五十多年。到這時江左（長江以東地區）局勢未定，各方勢力互相爭鬥。王僧辨於是派遣杜龕掌管宮闕的守衛。杜龕性格頑劣兇暴，想要毀壞兩尊金像來鑄造刀劍。先命令幾個人登上三休閣，讓他們鑿佛像的頭頂。錘子鑿子剛剛舉起，兩尊佛像同時回頭。被派遣的那些人手臂不能抬起，失聲昏迷如同醉酒。杜龕也是這樣。仍然看見金剛（佛教護法神）用金剛杵來擊打他們，全身潰爛。
【English Translation】 English version: He persuaded the people to observe齋戒 (zhāi jiè, religious fasting). Officials privately cooked meat dishes. All meat and pungent foods were removed.稠 (Chóu, a high monk's name) was kept in the palace for more than forty days. Therefore, he resigned and returned to the mountain. The emperor ordered the construction of Yunmen Temple in Ye City for him to reside in. One day, the emperor visited 稠 (Chóu), but 稠 (Chóu) remained seated on his bed and did not greet him. Someone slandered him to the emperor. The emperor planned to enter the temple and punish him for his disrespect. 稠 (Chóu) knew this and waited twenty miles away. When the emperor arrived, he asked the reason in surprise. 稠 (Chóu) said, 'I fear that my impure body would defile the 伽藍 (qié lán, temple), so I am waiting here.' The emperor felt ashamed and remorseful. So he personally carried 稠 (Chóu) to the temple. 稠 (Chóu) refused. The emperor said, 'If a disciple carries his teacher, even if he travels all over the world, it would not be enough to atone for his offense.' Then he asked his disciple (referring to himself, the emperor), what he had been in his previous life. 稠 (Chóu) replied, 'You were once a 羅剎王 (luó chà wáng, Rakshasa King), so you still like to kill now.' Then he chanted a mantra over the water in a basin, allowing the emperor to see his own image, and it was indeed so. The emperor was greatly shocked. From then on, he practiced meditation and cultivation, even more diligently than before. He still came to various states and set up separate meditation rooms, allowing those who had attained 定慧 (dìng huì, Samadhi and Prajna) to go and teach. The national reserves were divided into three parts, one for national use, one for personal use, and one for offering to the 三寶 (sān bǎo, Three Jewels: Buddha, Dharma, Sangha). From then on, he completely converted and understood the past and present like no one else. He built temples and pagodas on a large scale, and monks and nuns filled the states. Buddhism spread eastward and flourished from then on (Monk History). In the year 甲戌 (jiǎ xū), during the reign of 大統 (dà tǒng) of the Wei Dynasty. Emperor issued an edict to Chan Master 僧實 (Sēng Shí): 'Master, your eyes are beautiful, with double pupils, much like 虞舜 (Yú Shùn, an ancient sage emperor); your back is raised and somewhat hunched, much like 周公 (Zhōu Gōng, an ancient virtuous minister). Your virtue is pure and beautiful, and your behavior is difficult to imitate. You can proclaim the words of 玄三藏 (Xuán Sānzàng, Tang Xuanzang), as a treasure of the world (etc.).' At this time, because the Chan Master's talent was profound and his virtue was great, he was invited to serve as the 國三藏 (Guó Sānzàng, National Tripitaka Master). From then on, he taught and transformed the capital, and it became more and more prosperous over time (Monk History). Initially, Emperor 梁武帝 (Liáng Wǔ Dì) built two golden statues and constructed the 重云殿 (Chóng Yún Diàn, Double Cloud Hall). He worshiped and offered sacrifices for more than fifty years. At this time, the situation in 江左 (Jiāng Zuǒ, the area east of the Yangtze River) was unstable, and various forces fought each other. 王僧辨 (Wáng Sēng Biàn) then sent 杜龕 (Dù Kān) to take charge of the defense of the palace. 杜龕 (Dù Kān)'s character was stubborn and fierce, and he wanted to destroy the two golden statues to cast swords. He first ordered several people to ascend the 三休閣 (Sān Xiū Gé, Three Rest Pavilion), ordering them to chisel the tops of the Buddha statues. As soon as the hammers and chisels were raised, the two Buddha statues turned their heads at the same time. The arms of those who were sent could not be lifted, and they lost their voices and became unconscious as if drunk. 杜龕 (Dù Kān) was also like this. He still saw the 金剛 (Jīngāng, Vajra, Buddhist guardian deity) striking them with a 金剛杵 (jīngāng chǔ, vajra pestle), and their whole bodies festered.
。穿皮露骨而死(感通錄)。
北齊文宣帝。大興佛法。天保中。道士陸修靜。會梁武帝開運。天監三年下敕舍道崇佛。靜與門徒。叛入齊。傾散金玉。贈諸貴游。托以襟期。冀興道教。帝乃出來。召諸沙門。與道士校術。道士咒諸沙門。衣缽或轉。咒諸方梁。或橫或堅。沙門默無一對。士女貴賤。並以靜徒為勝。靜乃高談自矜。唱言。神通權設。抑挫強侮。沙門現一。我當現二。今薄示微術。並辭出退。事亦可見。帝命上統。令與靜捔試。上曰。方術小伎。俗儒之恥。況出世也。然天命相拒。豈得無言。可令最下座僧對之。時釋曇顯位居末席。酒醉酣盛。扶輿上座。因立而笑。語李宗云。向夸現術。一之與二。深有其致。即于座上翅一足而立曰。吾已現一。卿當現二。各無言對。顯曰。咒諸衣物飛舉者。試卿術耳。命取稠禪師衣缽咒之。皆無動搖。帝來十人舉之。不動如故。乃以衣置諸梁木。怗然無驗。諸道士相[(廠@?)*頁]無顏。猶以言辨為勝。乃曰。佛家自號為內則小也。詺道家為外則大也。顯應聲曰。天子處內。定小庶人矣。靜與其徒。緘口無言。文宣處座。自驗臧否。其徒求哀濟度。皆舍邪歸正。來令剃染。曰號神仙者。並上三爵臺。令其投身飛游。悉委尸于地。偽妄斯伏。乃下詔曰。法門不
二。真宗在一。求之正路。寂泊為本。祭酒道士。世中假妄俗人未悟。乃有秪崇。麹糵是味。清虛焉在。瞿晡斯甜。慈悲永隔。上異仁祠。下乖祭典。宜皆禁絕。不復遵事。頒來遠近。咸使知聞。其道士歸依者。並付昭玄大統上法師。度聽出家。廣如別傳。於時齊境一心奉佛。國無兩事。迄于隋運○顯公者上統。揣其骨則千里驥足異世同駕。以貌取人。失之自古。則徒節玄黃矣。何能抗禦之哉。
丙子 天保七年。齊文宣在晉陽。使人騎白馲駝向我寺。取經函去。使問不知何寺。帝曰。但任駝行。自知寺處。日晚出城。駝行至急。奄然如睡。忽至一山。名曰冥寂。山半有寺。群沙彌曰。高洋駝來也。便引入寺。見一老僧。拜已。問曰。高洋作天子何似。曰聖明。曰爾來何為。曰令取經函。僧曰。洋在寺懶讀經。令北行東□是其房。可取函與之。即乘駝而反。又如睡夢。奄至晉陽。以函反命。帝不久行至谷口水井寺。有捨身癡人。不解語。忽語帝曰。我先行爾後來也(感通錄)。
丙子 梁敬帝。大平元年。西魏恭帝。禪位於宇文覺。是為北周孝閔帝。十二月即位。
丁丑 梁大平二年九月。敬帝禪位於陳高祖。
論曰。觀梁之興。有以異於魏晉。觀梁之治。有以成今。于宋齊史。褒以斯文德
【現代漢語翻譯】 現代漢語譯本 二。真宗在於一心。（真宗：佛教用語，指真實的本性或真如）求之於正路，以寂泊為根本。（寂泊：佛教用語，指清靜無為的狀態）祭酒道士，世間的虛假之人和尚未覺悟的俗人，卻有人推崇他們。用酒麴釀造的酒被認為是美味，清虛的境界在哪裡呢？（清虛：道教用語，指清靜虛無的狀態）把腐臭的東西當作甘甜，慈悲之心永遠隔絕。向上違背了仁義的祠祀，向下違背了祭祀的典禮。應該全部禁止，不再遵從這些事。頒佈到遠近各地，讓大家都知道。那些歸依佛法的道士，全部交給昭玄大統上法師，允許他們出家。詳細情況記載在別的傳記中。當時齊國境內一心奉佛，國家沒有兩件不同的事。直到隋朝的命運來臨。 顯公是上統。（上統：官名）揣測他的骨骼，就知道他是千里馬，足可以和異世的人一同駕車。以貌取人，自古以來就常常犯這樣的錯誤。那麼即使有玄黃的服飾又有什麼用呢？（玄黃：古代官服的顏色，這裡指代官位）又怎麼能抵擋災難呢？
丙子年，天保七年。（天保：年號）齊文宣帝在晉陽，派人騎著白色的駱駝到我的寺廟，取走經書。使者問不知道是哪個寺廟。皇帝說：『只管讓駱駝走，它自己知道寺廟在哪裡。』傍晚時分出了城，駱駝走得很快，好像睡著了一樣。忽然到了一座山，名叫冥寂。（冥寂：山名）山腰有一座寺廟。一群沙彌說：『高洋的駱駝來了。』便引入寺廟。見到一位老僧，拜見完畢后，問道：『高洋做天子怎麼樣？』老僧說：『聖明。』使者說：『我來做什麼？』老僧說：『高洋在寺廟裡懶得讀經，讓向北走，東邊□是他的房間。可以取走經書給他。』使者就騎著駱駝返回。又像在睡夢中一樣，很快到了晉陽，把經書交了回去。皇帝不久後到了谷口水井寺。有一個捨身癡人，不解人語，忽然對皇帝說：『我先走，你後來也來。』（感通錄）
丙子年，梁敬帝大平元年。（大平：年號）西魏恭帝禪位給宇文覺，是為北周孝閔帝。十二月即位。
丁丑年，梁大平二年九月。敬帝禪位給陳高祖。
評論說：觀察梁朝的興起，有不同於魏晉的地方。觀察梁朝的治理，有可以成就今天的地方。在宋齊的歷史中，用這些文德來褒獎。
【English Translation】 English version II. The true essence lies in oneness. (True essence: a Buddhist term referring to the true nature or Suchness) Seek it on the right path, with tranquility as its foundation. The libationer Taoists, the false people of the world, and the unenlightened commoners, yet some venerate them. Fermented liquor is considered delicious, where is the realm of purity and emptiness? (Purity and emptiness: a Taoist term referring to the state of purity and nothingness) Considering putrid things as sweet, compassion is forever separated. Upwardly, it violates the righteous shrines; downwardly, it violates the sacrificial rites. All of these should be prohibited and no longer followed. Promulgate this far and wide, so that everyone may know. Those Taoists who convert to Buddhism should all be handed over to the Abbot of Zhaoxuan, allowing them to be ordained as monks. Details are recorded in other biographies. At that time, the entire territory of Qi single-mindedly revered Buddhism, and the country had no conflicting affairs. Until the fate of the Sui dynasty arrived. Lord Xian was the supreme commander. (Supreme commander: an official title) Judging by his bones, one knows he is a thoroughbred horse, capable of driving alongside people of different eras. Judging people by their appearance has been a common mistake since ancient times. Then what use are the black and yellow robes? (Black and yellow: colors of ancient official robes, here referring to official positions) How can one resist disasters?
In the year of Bingzi, the seventh year of Tianbao (Tianbao: an era name), Emperor Wenxuan of Qi was in Jinyang. He sent someone riding a white camel to my temple to retrieve the scripture box. The messenger asked which temple it was. The emperor said, 'Just let the camel go; it knows where the temple is.' Leaving the city in the evening, the camel walked quickly, as if asleep. Suddenly, they arrived at a mountain called Mingji. (Mingji: mountain name) Halfway up the mountain was a temple. A group of novices said, 'Gao Yang's camel is here.' They led him into the temple. Upon seeing an old monk, he bowed and asked, 'How is Gao Yang as emperor?' The monk said, 'Wise and enlightened.' The messenger said, 'What am I here for?' The monk said, 'Gao Yang is too lazy to read scriptures in the temple, so go north, and east □ is his room. You can take the scripture box to him.' The messenger then rode the camel back. Again, as if in a dream, he quickly arrived in Jinyang and returned the scripture box. Not long after, the emperor arrived at the Gu Kou Water Well Temple. There was a self-sacrificing madman who could not understand human speech, but suddenly said to the emperor, 'I will go first, and you will come later.' (Records of Spiritual Responses)
In the year of Bingzi, the first year of Daping of Emperor Jing of Liang (Daping: an era name), Emperor Gong of Western Wei abdicated the throne to Yuwen Jue, who became Emperor Xiaomin of Northern Zhou. He ascended the throne in December.
In the year of Dingchou, the second year of Daping of Liang, Emperor Jing abdicated the throne to Emperor Gaozu of Chen in September.
Commentary: Observing the rise of the Liang dynasty, there are differences from the Wei and Jin dynasties. Observing the governance of the Liang dynasty, there are things that can contribute to today. In the history of the Song and Qi dynasties, these literary virtues are used to praise it.
。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。獨出於江在五朝。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。以寢微而亡。余祉及其後裔。唐興得八業。宰相未聞。貶梁以好佛而致之也。文中子知之。故著中說曰。齋戒修而梁國亡。非釋迦之罪也。蓋疾史臣不知梁何以亡。爭以近跡。而引咎于佛矣。武帝不求賢才。擢用庸鄙。春秋既高。留神俎豆。泥情佛教。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。故侯景得以稱名犯順。知梁有名將。棄而勿用。士不知戰。有可乘之機故也。何謂名將。王神念羊侃王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。不聞始而大亂也。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。二百載。唐太宗大興之。不害其為正觀之治。而傳世三百年。宋太祖大宗。大興佛教。其
【現代漢語翻譯】 有這樣的武功，開始於商湯、周武王的老師，最終成就了唐堯、虞舜的功業。這是真實記錄。梁朝難道有什麼慚愧的德行嗎？梁武帝接受天命之後，幾十年間，禮樂文物，是南朝之冠。這是梁朝的治理，獨一無二，超越了江左五朝、南北八代。宋景文（宋祁的字）的新史說，梁朝蕭氏在江左興起，確實對百姓有功勞，最終沒有大的罪惡，因為衰落而滅亡，餘下的福澤及於他們的後代。唐朝興起得到了八個宰相。沒有聽說因為梁朝崇尚佛教而導致滅亡的說法。文中子（王通的字）明白這個道理，所以寫《中說》說，齋戒修行而梁國滅亡，不是釋迦牟尼的罪過。這是因為史官不知道梁朝為什麼滅亡，爭著用表面的現象，而把罪過歸於佛教。梁武帝不尋求賢才，提拔任用平庸鄙陋的人。年紀大了，專注于祭祀，拘泥於佛教，朝廷上沒有敢於直言勸諫的臣子。瞭解兒子莫過於父親。何況三個禍害都被消滅，唯獨保全了養子蕭正德，不立刻處死他，使他暗中招引叛逆，叛亂的苗頭就在咫尺的皇宮，最終蔓延成茂盛的野草。所以侯景得以自稱名號，發動叛亂。知道梁朝有名將，卻拋棄不用，士兵不知道戰鬥，有了可乘之機。什麼是名將？王神念、羊侃、王僧辨、侯瑱、徐世譜、陸法和。這幾個人的才能，梁朝不任用。杜僧明、周文育、侯僧都、麥鐵杖等，都有將帥的才能，梁朝不用他們，反而用來資助篡位的臣子。湘東王（蕭繹）沒有駕馭將領的才能，侯景還沒有被誅殺，陳氏就要篡奪王位了。梁朝迅速傾覆，禍患就在這裡。而議論的人認為仁義禮樂、戒律定慧不幸導致梁朝滅亡，不是這樣的。仁義禮樂，堯舜三代，都依靠它們而大治，沒有聽說開始就大亂的。所以導致混亂的原因，是後代君王失去了德行罷了。戒律定慧，漢明帝尋求這樣的人，把佛教傳於世，二百年。唐太宗大力興盛佛教，不妨礙他成為貞觀之治，而傳世三百年。宋太祖、宋太宗，大力興盛佛教，他們的 他們的
【English Translation】 Having such martial prowess, it began with the teachers of Tang (Shang Dynasty) and Wu (Zhou Dynasty), and ultimately achieved the accomplishments of Yao and Shun. This is a true record. Does the Liang Dynasty have any shameful virtues? After Emperor Wu of Liang received the mandate of heaven, for several decades, the rites, music, and culture were the crown of the Southern Dynasties. This was the governance of the Liang Dynasty, unique and surpassing the five dynasties of Jiangzuo and the eight dynasties of the North and South. Song Jingwen's (Song Qi's courtesy name) new history says that the Xiao family of the Liang Dynasty rose in Jiangzuo and indeed had merit for the people, ultimately without great evil, and perished due to decline, with the remaining blessings extending to their descendants. The Tang Dynasty rose and obtained eight chancellors. There is no saying that the Liang Dynasty perished because it revered Buddhism. Master Wenzhong (Wang Tong's courtesy name) understood this principle, so he wrote in 'Zhongshuo' saying, 'Fasting and practicing led to the demise of the Liang Dynasty, not the fault of Shakyamuni.' This is because the historians did not know why the Liang Dynasty perished, and competed to use superficial phenomena to attribute the blame to Buddhism. Emperor Wu of Liang did not seek talented people, but promoted and employed mediocre and vulgar people. As he grew older, he focused on sacrifices and adhered to Buddhism, and there were no ministers in the court who dared to speak frankly and advise him. No one knows a son better than his father. Moreover, the three scourges were eliminated, but only the adopted son Xiao Zhengde was spared, without immediately executing him, causing him to secretly attract rebels, and the seeds of rebellion were right in the palace, eventually spreading into lush weeds. Therefore, Hou Jing was able to claim a title and launch a rebellion. Knowing that the Liang Dynasty had famous generals, they were abandoned and not used, and the soldiers did not know how to fight, creating an opportunity to be exploited. What are famous generals? Wang Shennian, Yang Kan, Wang Sengbian, Hou Zhen, Xu Shipu, and Lu Faho. The Liang Dynasty did not employ the talents of these people. Du Sengming, Zhou Wenyu, Hou Sengdu, Mai Tiezhang, etc., all had the talents of generals, but the Liang Dynasty did not use them, but instead used them to assist the usurping ministers. The Prince of Xiangdong (Xiao Yi) did not have the ability to control generals, and before Hou Jing was executed, the Chen family was about to usurp the throne. The Liang Dynasty collapsed quickly, and the trouble was here. And those who argue that benevolence, righteousness, rites, music, precepts, meditation, and wisdom unfortunately led to the demise of the Liang Dynasty, it is not so. Benevolence, righteousness, rites, and music, Yao, Shun, and the three dynasties all relied on them to achieve great governance, and there is no saying that they began with great chaos. Therefore, the reason for the chaos is that the later kings lost their virtue. Precepts, meditation, and wisdom, Emperor Ming of Han sought such people and passed Buddhism down to the world for two hundred years. Emperor Taizong of Tang greatly prospered Buddhism, which did not prevent him from becoming the rule of Zhenguan, and passed it down for three hundred years. Emperor Taizu and Emperor Taizong of Song greatly prospered Buddhism, their their
傳世三百餘年。以是明之。則佛不為王化之蠹。反以資于治也。夫言佛之亡梁者。殆非正論(隱子梁室論)。
歷朝釋氏資鑒卷第四 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第五
閩扆峰沙門 熙仲 集
南北朝南陳(陳氏霸先。受梁禪。都建康。自丁丑盡己酉。五主。三十三年)後梁(蕭察。都江陵。三主。三十八年)北齊(高氏洋丞受東魏禪。都鄴。自庚午盡丁酉。五主。二十八年)周(［字］文覺。受西魏禪。都長安。自丙子盡辛丑。五主。二十五年)
陳高祖武帝受梁禪。九月即位。改元永定。帝膺寶曆以君臨。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。越六日出佛牙于杜姆宅。設大會上。出闕前膜拜。次年大會。供僧佈施。放生宥罪。弘宣十善。汲引四民。寫經度僧。鑄像造寺。並皆宏麗。為國莊嚴。爰逮群靈。五月幸莊嚴寺。捨身。群臣表請還宮。己卯帝崩(卞正論)。
周孝愍帝。自丙子十二月。受西魏禪。帝明裕研機。疏通弘達。天縱神武。民歸獄訟。握金鏡以居。尊齊玉衡而建極。
【現代漢語翻譯】 現代漢語譯本： 流傳了三百多年。由此可以明白，佛教不會成為國家統治的蛀蟲，反而有助於治理。那些說佛教導致梁朝滅亡的說法，恐怕不是正確的論斷（出自《隱子梁室論》）。
《歷朝釋氏資鑒》卷第四 《卍新續藏》第76冊 No. 1517 《歷朝釋氏資鑒》
《歷朝釋氏資鑒》卷第五
閩地扆峰沙門 熙仲 輯
南北朝時期：南陳（陳霸先，接受梁朝的禪讓，都城在建康，從丁丑年到己酉年，經歷了五位君主，共三十三年）後梁（蕭察，都城在江陵，經歷了三位君主，共三十八年）北齊（高洋，篡奪東魏的皇位，都城在鄴，從庚午年到丁酉年，經歷了五位君主，共二十八年）北周（宇文覺，接受西魏的禪讓，都城在長安，從丙子年到辛丑年，經歷了五位君主，共二十五年）。
陳高祖武帝接受了梁朝的禪讓，九月即位，改年號為永定。皇帝秉承天命來統治，以會昌的德政來管理百姓。他身高九尺，鬍鬚長三尺，雙手下垂超過膝蓋，精神明朗高遠，平定了許多戰亂，恢復了梁朝的舊制，崇尚和重視佛教。金陵舊有七百多座寺廟，被侯景焚燒破壞殆盡。皇帝登基后，全部加以修復，翻譯佛經，講授佛法，沒有改變前朝的做法。六天後，從杜姆的住所取出佛牙，舉行盛大的法會，在宮闕前膜拜。第二年舉行大法會，供養僧侶，佈施財物，放生動物，赦免罪犯，弘揚十善業，引導四方百姓，抄寫佛經，度化僧侶，鑄造佛像，建造寺廟，都非常宏偉壯麗，為國家增添莊嚴，恩澤遍及眾生。五月，皇帝駕臨莊嚴寺，捨身（出家）。群臣上表請求皇帝還宮。己卯日，皇帝駕崩（出自《卞正論》）。
周孝愍帝，從丙子年十二月，接受了西魏的禪讓。皇帝聰明睿智，通達事理，天生神武，百姓歸附，掌握著象徵權力的金鏡，樹立著衡量公正的玉衡。
【English Translation】 English version: It has been passed down for more than three hundred years. From this, it is clear that Buddhism does not become a parasite on the king's governance; on the contrary, it contributes to governance. The statement that Buddhism led to the downfall of the Liang dynasty is probably not a correct argument (from 'Yin Zi Liang Shi Lun').
A Mirror for the Propagation of Buddhism Through Dynasties, Volume 4 'Wan Xu Zang' Volume 76 No. 1517 A Mirror for the Propagation of Buddhism Through Dynasties
A Mirror for the Propagation of Buddhism Through Dynasties, Volume 5
Compiled by Shramana Xizhong of Yifeng Mountain in Min (Fujian)
Southern and Northern Dynasties: Southern Chen (Chen Baxian, received the abdication from the Liang dynasty, capital in Jiankang, from Dingchou year to Jiyou year, five rulers, thirty-three years) Later Liang (Xiao Cha, capital in Jiangling, three rulers, thirty-eight years) Northern Qi (Gao Yang usurped the throne from Eastern Wei, capital in Ye, from Gengwu year to Dingyou year, five rulers, twenty-eight years) Zhou (Yuwen Jue, received the abdication from Western Wei, capital in Chang'an, from Bingzi year to Xinchou year, five rulers, twenty-five years).
Emperor Wu of Chen received the abdication from the Liang dynasty and ascended the throne in September, changing the era name to Yongding. The emperor received the mandate of heaven to rule, and governed the people with the virtuous policies of Huichang. He was nine feet tall, with a beard three feet long, and his hands hung down past his knees. He was spiritually enlightened and magnanimous, quelled many wars, restored the old policies of the Liang dynasty, and revered and valued Buddhism. There were more than seven hundred temples in Jinling, which were almost completely destroyed by Hou Jing's burning. After the emperor ascended the throne, he restored them all, translated Buddhist scriptures, and lectured on the Dharma, without changing the practices of the previous dynasty. Six days later, he took out the Buddha's tooth from Du Mu's residence and held a grand Dharma assembly, prostrating himself before the palace gate. The following year, he held a grand Dharma assembly, made offerings to monks, gave alms, released animals, pardoned criminals, promoted the ten virtuous deeds, and guided the people from all directions, copied Buddhist scriptures, ordained monks, cast Buddha statues, and built temples, all of which were magnificent and splendid, adding solemnity to the country and bestowing grace upon all beings. In May, the emperor visited Zhuangyan Temple and renounced the world (became a monk). The ministers petitioned the emperor to return to the palace. On the Jimao day, the emperor passed away (from 'Bian Zheng Lun').
Emperor Xiaomin of Zhou, from December of the Bingzi year, received the abdication from Western Wei. The emperor was intelligent and wise, understood principles thoroughly, was naturally martial, and the people submitted to him. He held the golden mirror symbolizing power and established the jade balance measuring justice.
大弘像化。廣辟慈門。海內名德。咸慕義歸仁焉。惜乎天不假其壽矣。丁丑九月崩。
丁丑 九月。世宗孝明帝。毓即位。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。歲戊寅。為先皇造盧舍那織成像一軀。並二菩薩。高二丈六尺。等身檀像一十六軀。各二菩薩。及金剛師子等。麗極天成。妙同神制(卞正)。
己卯 陳高祖將欲修葬。造溫涼車。文帝欲取梁武帝重云殿中佛帳珠佩。以飾送終。人力既足。忽見雲氣擁結。大雨洪澍。雷震電燁。煙張殿表。火烈雲中。欻見重云殿影金銀二像。八部神王。及帳座一時騰舉。煙火挾之。忽然遠逝。觀者傾國。晴后覆看。故所唯礎存焉。是日人見殿像乘空飛于海上(感通錄)。
庚辰 周高祖武帝邕即位。為文皇帝。造釋迦像一丈六尺。並菩薩聖僧。金剛師子。週迴寶塔二百二十軀。仍于京下。造寧國會昌永寧三寺。以追冥福焉(卞正)齊文宣帝。暇日嘗對稠禪師曰。朕欲睹佛之靈異。稠曰。非沙門之所宜。帝強之。稠乃投袈裟于地。帝使十人舉之不動。稠命沙彌取之。無難焉。因爾篤信。勞賜優渥。帝每年元日。問稠師一歲吉兇。至天保十年。師云今年不好。帝不悅。復問何如師云。貧道亦不
【現代漢語翻譯】 現代漢語譯本： 大弘（大力弘揚）像化（佛教教化），廣泛開闢慈悲之門，海內有名的賢德之士，都仰慕道義而歸向仁德。可惜上天沒有給他長壽。丁丑年九月圓寂。
丁丑年九月，世宗孝明帝元毓即位。皇帝上尊奉三乘（聲聞乘、緣覺乘、菩薩乘），內親九族，乃至本枝維翰（宗室大臣），各位官員，都明白歸依佛法的道理，外觀世俗，內覺佛性，一同登上解脫之門。戊寅年，為先皇建造盧舍那佛織成像一尊，以及兩尊菩薩，高二丈六尺，等身檀香木像一十六尊，各配兩尊菩薩，以及金剛、獅子等，華麗至極，妙同神工（出自《卞正》）。
己卯年，陳高祖將要修築陵墓，製造溫涼車。文帝想要取梁武帝重云殿中的佛帳珠佩，用來裝飾送終的儀仗。人力已經準備充足，忽然看見雲氣擁結，下起大雨，雷聲震動，電光閃耀，煙霧瀰漫殿宇。突然看見重云殿的影子，金銀二像，八部神王，以及佛帳寶座一時騰空飛起，被煙火挾持著，忽然遠逝。觀看的人傾動全國。晴天后檢視，原來的地方只剩下地基。當天人們看見殿像乘空飛向海上（出自《感通錄》）。
庚辰年，周高祖武帝宇文邕即位，為文皇帝建造釋迦牟尼佛像一丈六尺，以及菩薩、聖僧、金剛、獅子，環繞寶塔二百二十座，于京城之下，建造寧國寺、會昌寺、永寧寺三座寺廟，用來追薦冥福（出自《卞正》）。齊文宣帝在空閑時曾經對稠禪師說：『朕想要看到佛的靈異。』稠禪師說：『這不是沙門應該做的。』文宣帝強求。稠禪師於是將袈裟扔在地上，文宣帝派十個人舉它都舉不起來。稠禪師命令沙彌去取，毫不費力。因此文宣帝更加篤信佛教，賞賜優厚。文宣帝每年元旦，都問稠禪師一年的吉兇。到天保十年，稠禪師說『今年不好。』文宣帝不高興。又問會怎麼樣，稠禪師說『貧道也不…』
【English Translation】 English version: He greatly promoted the Buddhist teachings, widely opened the gates of compassion, and renowned virtuous individuals within the country admired his righteousness and turned to benevolence. It is a pity that Heaven did not grant him a long life. He passed away in the ninth month of the Dingchou year.
In the ninth month of the Dingchou year, Emperor Xiaoming, Yuan Yu, ascended the throne. The Emperor revered the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), was intimate with his nine clans, and even the imperial relatives and officials all understood the path of refuge in Buddhism, outwardly observing worldly customs, inwardly awakening to their Buddha-nature, and together ascending to the gate of liberation. In the Wuyin year, he commissioned the creation of a woven image of Vairocana Buddha, along with two Bodhisattvas, measuring twenty-six feet in height, and sixteen life-size sandalwood images, each accompanied by two Bodhisattvas, as well as Vajras and lions, etc., exquisitely beautiful, as if divinely crafted (from 'Bian Zheng').
In the Jimao year, Emperor Gaozu of the Chen dynasty was preparing to construct his tomb and build a carriage for maintaining a cool temperature. Emperor Wen wanted to take the Buddha's canopy pearls and ornaments from Emperor Wu of the Liang dynasty's Chongyun Hall to decorate the funeral procession. When the manpower was ready, suddenly, they saw clouds gathering, heavy rain falling, thunder rumbling, lightning flashing, and smoke filling the hall. Suddenly, they saw the shadow of Chongyun Hall, the two golden and silver images, the Eight Classes of Divine Beings, and the canopy seat all rising into the air, carried away by the smoke and fire, and suddenly disappearing into the distance. The entire nation was astonished. After the weather cleared, they checked the site and found only the foundation remaining. On that day, people saw the hall and images flying over the sea (from 'Gantong Lu').
In the Gengchen year, Emperor Gaozu Wu of the Zhou dynasty, Yuwen Yong, ascended the throne and commissioned the creation of a sixteen-foot-tall image of Shakyamuni Buddha for Emperor Wen, along with Bodhisattvas, holy monks, Vajras, and lions, surrounded by two hundred and twenty precious pagodas. He also built Ningguo Temple, Huichang Temple, and Yongning Temple in the capital to seek blessings for the deceased (from 'Bian Zheng'). Emperor Wenxuan of the Qi dynasty once said to Chan Master Chou during his leisure time, 'I wish to see the spiritual wonders of the Buddha.' Chan Master Chou said, 'This is not appropriate for a Shramana.' The Emperor insisted. Chan Master Chou then threw his kasaya (袈裟) on the ground, and the Emperor ordered ten people to lift it, but they could not. Chan Master Chou ordered a Shami (沙彌) to pick it up, and he did so effortlessly. As a result, the Emperor became even more devout in Buddhism and bestowed generous rewards. Every New Year's Day, the Emperor would ask Chan Master Chou about the fortune of the year. In the tenth year of Tianbao, the Master said, 'This year is not good.' The Emperor was displeased. He asked again what would happen, and the Master said, 'This poor monk also...'
久。是夏師示寂。至冬帝崩(本傳)。
辛巳 周武帝保定元年。涼州御谷山上。年雷雨震巖。挺出石像。高丈八尺。無首。至周初。州城東澗有光發。視之乃像首也。奉安像身。宛然符合。計四十年。靈像方足。是年立為瑞像寺。建德將廢教。像首自落。帝令安之。次早如故。遂有廢教滅國之讖。周雖滅法。不及此像。靈異非一(感通)。
壬午 齊世祖武成帝。篤敬佛乘。創營寺塔。脫珍御服。並人檀財。轉大品經。月盈數遍。層臺別觀。皆建伽藍。壁玉珠璣。咸充供具。築壇于內。請上法師。授歸戒法師。發於地。合踐升座。受畢。令八座重臣及后妃戚屬。皆受歸戒。創報德寺。移上法師主之○上法師者。戒山崇峻。慧海幽深。德可軌人。威能肅物。雖當大統位國師。而衣布褐。未嘗乘肩輿。世益以此重之。故魏齊之世。歷為統都。僧尼將二百萬。而上綱紀將四十年。當文宣時。盛行釋典。上統擔荷緝諧。內外闡揚。黑白成允(僧史)。
己丑 周天和四年。武帝。三月召名儒僧道百官于正殿。帝升御座。親量三教優劣。至四月初。來廣召僧俗。令極言陳理。又來大夫甄鸞。詳佛道二教定其先後淺深。鸞上笑道論三卷(出大藏)。五月又集群臣。詳鸞之論。九月法師道安慨之。乃作二教論十
【現代漢語翻譯】 現代漢語譯本： 久。是夏師示寂（去世）。到冬天周武帝駕崩(見《北周書·武帝紀》)。
辛巳年，周武帝保定元年。涼州御谷山上，當年雷雨震動山巖，顯現出一尊石像，高一丈八尺，沒有頭部。到北周初期，涼州城東邊的山澗有光芒發出，檢視后發現是石像的頭部。人們將頭部安放在像身上，完全吻合。總共經歷了四十年，這尊靈像才完整。這年，朝廷將此地設立為瑞像寺。建德年間，周武帝將要廢除佛教，石像的頭部自己掉落。武帝命令將頭部安上，第二天早上又像原來一樣掉落。於是就有了廢除佛教會使國家滅亡的預言。周朝雖然滅佛，但沒有毀壞這尊佛像，它的靈異事蹟不止一件(見《感通傳》)。
壬午年，齊世祖武成帝非常尊敬佛法，建立寺廟佛塔，脫下珍貴的御用服飾，連同私人財物，用來佈施。他經常誦讀《大品般若經》，一個月能讀很多遍。在高臺上建造別緻的樓閣，都建成了寺廟。用壁玉、珠璣等寶物，全部用來供奉佛像。在皇宮內築壇，請上法師，傳授歸戒。法師的座位下陷於地，又自動合併升高。受戒完畢，命令八位重臣以及后妃親屬，都受歸戒。建立報德寺，請上法師主持。上法師，戒律高尚嚴謹，智慧深邃，德行可以作為人們的榜樣，威嚴能夠使人敬畏。雖然擔任大統的國師，卻穿著粗布衣服，從不乘坐肩輿。世人因此更加敬重他。所以在北魏和北齊時期，歷任僧官的統都。當時僧尼將近兩百萬，而上法師管理僧尼事務將近四十年。當文宣帝在位時，佛教非常興盛，上法師承擔重任，調和內外關係，弘揚佛法，使僧俗兩界都信服(見《僧史》)。
己丑年，周天和四年。周武帝在三月召集名儒、僧人、道士以及百官在正殿。武帝登上御座，親自衡量儒、釋、道三教的優劣。到四月初，又廣泛召集僧人和俗人，讓他們極力陳述各自的道理。又讓大夫甄鸞，詳細評定佛、道二教的先後深淺。甄鸞上呈《笑道論》三卷(出自《大藏經》)。五月，又召集群臣，詳細討論甄鸞的理論。九月，法師道安對此感到憤慨，於是作《二教論》十卷。
【English Translation】 English version: For a long time. It was when Master Xia passed away. By winter, Emperor Wu of Zhou died (according to the official biography).
In the year of Xin Si, the first year of Baoding of Emperor Wu of Zhou. On Mount Yugu in Liangzhou, thunder and rain shook the rocks that year, revealing a stone statue, eighteen feet tall, without a head. At the beginning of the Zhou Dynasty, light emanated from the eastern stream of the city of Liangzhou. Upon inspection, it was found to be the head of the statue. People respectfully placed the head on the statue's body, and it fit perfectly. It took a total of forty years for this sacred statue to be complete. In that year, the court established this place as Ruixiang Temple. During the Jian'de period, when Emperor Wu of Zhou was about to abolish Buddhism, the head of the statue fell off by itself. Emperor Wu ordered the head to be reattached, but the next morning it was as before, fallen off. Thus, there was a prophecy that abolishing Buddhism would lead to the downfall of the country. Although the Zhou Dynasty suppressed Buddhism, it did not destroy this statue, and its miraculous events were numerous (see 'Gantong Zhuan').
In the year of Ren Wu, Emperor Wucheng of the Qi Dynasty deeply revered Buddhism, establishing temples and pagodas, and donating his precious imperial garments along with personal wealth for offerings. He frequently recited the 'Mahaprajnaparamita Sutra', doing so many times a month. He built exquisite pavilions on high platforms, all of which were converted into monasteries. He used jade, pearls, and other treasures to adorn the offerings. He built an altar within the palace and invited the 'Superior Master' (Shang Fashi) to transmit the precepts of refuge. The master's seat sank into the ground and then automatically merged and rose. After the precepts were given, he ordered eight important ministers, as well as empresses and relatives, to all take refuge. He founded Baode Temple and invited the Superior Master to preside over it. The Superior Master's discipline was lofty and strict, his wisdom profound, his virtue could serve as a model for people, and his dignity could inspire awe. Although he held the position of national preceptor, he wore coarse cloth and never rode in a sedan chair. The world therefore respected him even more. Thus, during the Wei and Qi dynasties, he served as the chief administrator of monks and nuns. At that time, there were nearly two million monks and nuns, and the Superior Master managed their affairs for nearly forty years. When Emperor Wenxuan was in power, Buddhism flourished greatly, and the Superior Master shouldered the responsibility, harmonizing internal and external relations, and propagating the Dharma, so that both monastics and laypeople were convinced (see 'History of the Sangha').
In the year of Ji Chou, the fourth year of Tianhe of the Zhou Dynasty. In the third month, Emperor Wu of Zhou summoned famous Confucian scholars, monks, Daoists, and officials to the main hall. Emperor Wu ascended the throne and personally weighed the merits of Confucianism, Buddhism, and Daoism. At the beginning of the fourth month, he widely summoned monks and laypeople, urging them to fully state their respective principles. He also had the official Zhen Luan carefully assess the order and depth of Buddhism and Daoism. Zhen Luan presented three volumes of 'Xiaodao Lun' (Treatise on Laughing at the Dao) (from the 'Tripitaka'). In May, he summoned his ministers again to discuss Zhen Luan's theories in detail. In September, the Dharma Master Dao'an was indignant about this and wrote ten volumes of 'Erjiao Lun' (Treatise on the Two Teachings).
二篇。以救形之教。教稱為外。濟神之教。教稱為內。若論內外。則該彼華夷。若局命此方。則可云儒釋。以儒道九流。同屬儒宗為外教。以釋之窮理盡性為內教。詳闡正義。奏之於朝(全文出大藏)。帝為張賓構譖。意在排斥佛教。及覽安論。其議遂寢○道安法師。風韻疏通。雅調翔簡。仁被朝貴。儒宰知名。善流天下。草偃從之。武帝禮敬。來住大中興寺(僧史)。
庚寅 周武帝制二教鐘銘。有云。五月丙寅。造鐘一口。弘宣兩教。同歸一族。九宮九地。遙徹洞玄。三千大千。遠聞邊際。延法侶而瓊樓應供。侯仙冠而金闕降真云(弘明集)○是年陳宣帝重為太妃建靈剎一十五丈。下安佛爪長二寸闊一寸。藏諸寶篋或光五色焰起一尋。神變不窮。睹者生信(陳史)。
辛卯 陳天建三年。宣帝詔國內。初受戒者。未滿五夏。皆參律部。可於都邑大寺。廣置聽場。仍賜瑗律師總知監檢。明示科舉。有司給衣俸。又來瑗為國大僧正。
壬辰 周建德元年。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。啇山四皓注。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
【現代漢語翻譯】 現代漢語譯本： 第二篇，關於『救形之教』（注重身體的修煉和保護的教義）。這種教義被稱為『外』（外道，非佛教正統）。而『濟神之教』（注重精神的解脫和提升的教義），則被稱為『內』（佛教正統）。如果從內外來論，則涵蓋了華夷（中原和周邊地區）。如果侷限於此地，則可以稱為儒釋（儒家和佛教）。儒道九流（儒家、道家以及其他九個流派）都屬於儒家宗派，被視為外教。而佛教窮究事理，徹底瞭解人性的教義，則被視為內教。詳細闡述了正義，並上奏於朝廷（全文出自《大藏經》）。皇帝因為張賓的構陷，意圖排斥佛教。等到看了道安的理論，他的想法就停止了。 道安法師，風度韻致疏朗通達，高雅的格調簡明，仁愛普及朝廷權貴，儒家官員也敬重他的名聲，善名流傳天下，人們像草隨風倒一樣地順從他。武帝對他禮敬有加，他住在中興寺（出自《僧史》）。 庚寅年，周武帝制定了二教鐘銘。其中有說：『五月丙寅，製造鐘一口，弘揚兩教（儒教和佛教），共同歸於一族。九宮九地，遙遠地徹悟洞玄。三千大千世界，遠播到邊際。』延續法侶，瓊樓應供；等候仙人，金闕降臨（出自《弘明集》）。這一年，陳宣帝重新為太妃建造了十五丈高的靈剎，下面安放佛爪，長二寸寬一寸，藏在各種寶篋中，或者發出五色光芒，火焰升起一尋高，神變無窮，看到的人都產生了信仰（出自《陳史》）。 辛卯年，陳天建三年，宣帝詔令國內，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裡，廣泛設定聽講的場所。並賜予瑗律師總知監檢的職位，明確指示科舉考試的內容。有關部門供給衣服和俸祿。又任命瑗為國大僧正。 壬辰年，周建德元年，釋僧勐認為邪正混雜，於是寫了《難道論》十八章，用三科來解釋。賢聖的次序已經安排好，凡人的位置也清楚明白。他的序言大概是說：僧勐認為老子與尹喜化胡出家，又說是鬼谷先生撰寫，商山四皓註釋。這些都是沒有見識的異道所作的。然而教義有內外之分，容易產生疑惑。人有聖賢之別，大多敘述自己的本跡。所以班固在《漢書》中，將人分為九等，以孔子為最高等級。
【English Translation】 English version: The second discourse concerns the 'Teaching of Saving the Form' (emphasizing the cultivation and protection of the physical body). This teaching is called 'external' (non-Buddhist orthodoxy). The 'Teaching of Assisting the Spirit' (emphasizing the liberation and elevation of the spirit) is called 'internal' (Buddhist orthodoxy). If discussing internally and externally, it encompasses both the Hua and the Yi (the Central Plains and surrounding regions). If limited to this place, it can be called Confucianism and Buddhism (Ru and Shi). Confucianism, Taoism, and the Nine Schools all belong to the Confucian school and are considered external teachings. The Buddhist teachings of thoroughly investigating principles and completely understanding human nature are considered internal teachings. The correct meaning was explained in detail and presented to the court (the full text is from the Tripitaka). The emperor, due to Zhang Bin's slander, intended to reject Buddhism. After reading Dao An's theories, his idea ceased. Master Dao An had a refined and open demeanor, and his elegant style was concise. His benevolence extended to court nobles, and Confucian officials respected his reputation. His goodness spread throughout the land, and people followed him like grass bending in the wind. Emperor Wu treated him with great respect, and he resided in the Great Zhongxing Temple (from the History of Monks). In the year Gengyin, Emperor Wu of the Zhou Dynasty created the inscription for the bell of the Two Teachings. It stated: 'On the Bingyin day of the fifth month, a bell was cast to promote the Two Teachings (Confucianism and Buddhism), uniting them into one family. The Nine Palaces and Nine Lands remotely penetrate the profound mystery. The three thousand great chiliocosms spread far to the borders.' Continuing the Dharma companions, the jade towers offer sustenance; awaiting the immortals, the golden palace descends with truth (from the Hongming Collection). In this year, Emperor Xuan of the Chen Dynasty rebuilt the fifteen-zhang-high spiritual temple for the Grand Consort, placing a Buddha's nail, two inches long and one inch wide, beneath it, stored in various treasure caskets, sometimes emitting five-colored light, with flames rising one xun high, its divine transformations inexhaustible, causing those who saw it to generate faith (from the History of the Chen Dynasty). In the year Xinmao, the third year of Tianjian in the Chen Dynasty, Emperor Xuan decreed that those within the country who had newly received precepts and had not completed five summers must all study the Vinaya section. Listening halls could be widely established in the large temples of the capital. He also bestowed upon Lawyer Yuan the position of General Supervisor, clearly indicating the content of the imperial examinations. Relevant departments provided clothing and stipends. Furthermore, Yuan was appointed as the National Great Sangha Chief. In the year Renchen, the first year of Jiande in the Zhou Dynasty, the monk Seng Meng, believing that heresy and orthodoxy were mixed together, wrote the eighteen chapters of the 'Difficulty of the Way' treatise, explaining it with the three categories. The order of the sages and worthies had been arranged, and the positions of ordinary people were clear and distinct. His preface roughly stated: Seng Meng believed that Lao Tzu and Yin Xi converted the barbarians and left home, and that it was written by Mr. Guigu and annotated by the Four Sages of Mount Shang. These were all created by ignorant heretics. However, teachings have internal and external divisions, which easily cause doubt. People have sages and worthies, and mostly narrate their own origins and traces. Therefore, Ban Gu, in the Book of Han, divided people into nine ranks, with Confucius as the highest rank.
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。此聖賢天分。優劣自顯。今依內經外典。區別真假。使一覽便見也(僧史)。
甲午 陳天建六年○後梁天保十三年○齊武平五年○周建德三年。此夷佛滅僧之第二武也。
是年五月。周武帝邕。惑于道士張賓等妖言惡黑衣之讖。乃欲遍廢釋教。因大集百僚。命沙門道士。辨其優劣。且云。長留短廢。道士張賓。預令其徒飾詭辭。以挫釋子。冀其義負而擠之。於是華野高僧。方岳道士。千里之外。有大術者大集京師。于大極殿。陳設高座。帝躬臨。來道士先登。道士張賓最為首長。登座唱言曰。原夫大道清虛。淳一無雜。祈恩請福。上通天曹。白日昇仙。壽與天地同畢。風教先被中夏。無始無終。含生賴之。以得長生。洪恩厚利。不可較量。豈如佛法虛幻。言過其實。不容本土。客寓中華。百姓無知。信其詭說。今日欲定臧否。可出頭來看。襄城公何妥。自行如意。座首少林寺行禪師發憤而起。諸僧止曰。師為佛法大海。眾咸仰知。可令末座對揚。共推如意付智炫。安詳而起。徐升論座。坐定執如意。謂張賓曰。先生曏者所陳。大道清虛。淳一無雜。又云。風教先被中夏
【現代漢語翻譯】 現代漢語譯本： 丘之徒（孔子的學生）。屬於上上等。例子都是聖人。以李老之儔（老子一類的人）。屬於中上等。例子都是賢人。何晏、王弼說，老子還未達到聖人的境界。魏文帝曹丕說，老聃（老子）是賢人，不應該排在孔子之前。這聖人和賢人的天資差別，優劣自然顯現。現在依照內經外典，區別真假，使人一看便明白（僧史）。
甲午年，陳天建六年，後梁天保十三年，齊武平五年，周建德三年。這是夷狄君主滅佛毀僧的第二次『武』難。
這年五月，周武帝宇文邕，被道士張賓等人的妖言迷惑，相信了關於『黑衣』（指僧侶）的不祥預言，於是想要全面廢除佛教。因此大規模召集百官，命令沙門（僧侶）和道士，辯論他們的優劣。並且說，要留下好的，廢除差的。道士張賓，預先讓他的徒弟們用虛假的言辭來挫敗佛教徒，希望他們的義理辯論失敗從而排擠他們。於是華山、嵩山等地的高僧，以及遠方的道士，有大神通的人都聚集到京師。在大極殿，陳設高座，皇帝親自臨場。道士先登上高座，道士張賓作為首領，登上高座唱言說：『追溯大道，清靜虛無，純粹專一沒有雜質。祈求恩惠，請求福報，上通天曹（天庭）。白日昇仙，壽命與天地同長。道教的風化教導先被中原接受，無始無終，所有生命都依賴它，以獲得長生。洪大的恩惠和深厚的利益，不可估量。哪裡像佛法虛幻，言過其實，不容於本土，像客人一樣寄居在中華。百姓無知，相信他們虛假的說法。今天想要確定誰好誰壞，可以出來看看。』襄城公何妥，自己拿著如意。座席之首的少林寺行禪師發憤而起。眾僧勸阻說：『師父是佛法的大海，大家都仰仗您。可以令末座的人對答辯論。』大家共同推舉如意交給智炫。智炫安詳地起身，慢慢走上論座。坐定后拿著如意，對張賓說：『先生剛才所陳述的，大道清靜虛無，純粹專一沒有雜質。又說，道教的風化教導先被中原接受』
【English Translation】 English version: 'The disciples of Qiu (Confucius). Belong to the highest category. Examples are all sages. Those like Li Lao (Laozi). Belong to the middle-upper category. Examples are all virtuous. He Yan and Wang Bi said that Laozi had not yet reached the realm of a sage. Emperor Wen of Wei, Cao Pi, said that Lao Dan (Laozi) was a virtuous man and should not be placed before Confucius. The natural differences between sages and the virtuous, their merits and demerits, are naturally revealed. Now, according to the inner and outer classics, distinguish between the true and the false, so that one glance will make it clear (Monk History).'
'In the year Jiawu, the sixth year of Chen Tianjian, the thirteenth year of Later Liang Tianbao, the fifth year of Qi Wuping, and the third year of Zhou Jiande. This was the second 'Wu' calamity of foreign rulers destroying Buddhism and persecuting monks.'
'In the fifth month of this year, Emperor Wu of Zhou, Yuwen Yong, was deluded by the妖言 (bewitching words) of Taoist Zhang Bin and others, believing in the ominous prophecies about 'black robes' (referring to monks), and thus wanted to completely abolish Buddhism. Therefore, he summoned a large gathering of officials, ordering the Shamen (monks) and Taoists to debate their merits and demerits. And said that the good should be kept, and the bad should be abolished. Taoist Zhang Bin had his disciples use false words to defeat the Buddhists, hoping that their arguments would fail and thus exclude them. Thus, eminent monks from Hua and Song mountains, and Taoists from afar, those with great supernatural powers, gathered in the capital. In the Great Pole Hall, high seats were set up, and the emperor personally attended. The Taoists ascended the high seats first, with Taoist Zhang Bin as the leader, ascending the high seat and proclaiming: 'Tracing back to the Great Dao, it is pure and void, pure and unified without impurities. Praying for grace and requesting blessings, it communicates with the Heavenly Court. Ascending to immortality in broad daylight, one's lifespan is as long as heaven and earth. The influence and teachings of Taoism were first accepted by the Central Plains, without beginning or end, all living beings rely on it to obtain longevity. The great grace and profound benefits are immeasurable. How can it be like the illusory Buddhist Dharma, with words exceeding reality, not tolerated in the native land, residing in China like a guest. The people are ignorant, believing in their false claims. Today, if you want to determine who is good and who is bad, you can come out and see.' Duke Xiangcheng, He Tuo, himself held a Ruyi (scepter). The head of the seat, Chan Master Xing of Shaolin Temple, rose up in indignation. The monks dissuaded him, saying: 'Master is the ocean of the Buddhist Dharma, everyone relies on you. You can order the person at the end of the seat to answer and debate.' Everyone jointly recommended Ruyi to Zhi Xuan. Zhi Xuan calmly got up and slowly walked to the debate seat. After sitting down, holding the Ruyi, he said to Zhang Bin: 'What you, sir, have just stated, the Great Dao is pure and void, pure and unified without impurities. And you said that the influence and teachings of Taoism were first accepted by the Central Plains.'
。未知風教起自何時。所說之教。於何處說。又言。不容本土。客寓中華。可卞道是何時生。佛是何時出。賓曰。聖人出世有何定時。說法興行有何定處。道教舊來本有。佛法近自西來。炫曰。若時無時。亦應無出。若無定處。亦應無說。舊來本有。非復清虛。上請天曹。豈得無雜。壽與天地同畢。豈得無始無終。賓曰。道人浪語。為前王無識。留汝等輩。得至於今。今日聖帝盡須殺卻。帝惡其理屈。令舍人喚賓下座。帝自升座言。佛法中有三種不凈。納耶輸陀羅生羅睺羅。此主不凈一也。經律中。許僧食三種凈肉。此教不凈二也。僧多造罪過。好行淫妷。佛在世時。徒眾不和。遞相攻伐。此眾不凈三也。主法眾俱不凈。朕意將除之。以息虛幻。道教中無此事。朕將留之。以助國化。[(廠@?)*頁]謂炫師曰。能解此三難。真是好人。炫應聲曰。階下所陳。並引經論。誠非謬言。但見道教之中三種不凈猶甚於此。案天尊處紫微宮。恒侍五百童女。此主不凈。猶甚於耶輸多羅一人。道士教中章醮諸福之時。必須獐哺百柈清酒十斛。此教不凈。又甚於三種凈肉。道士罪過代代皆有。千古亂常。姜斌犯法。此尤甚於眾僧。僧眾自造罪。乃言佛法可除。猶如至尊亨國。嚴設科條。不妨逆子叛臣相繼而出。豈以臣逆子叛。遂
【現代漢語翻譯】 現代漢語譯本：問：『不知道道教的教義是從什麼時候開始的？所說的教義，又是在什麼地方宣講的？而且說，道教不容於本土，只是像客人一樣寄居在中華。』可以辯論一下道教是何時產生的，佛又是何時出現的嗎？ 答：『聖人出世，哪裡有什麼固定的時間？說法傳教，又哪裡有什麼固定的地方？道教由來已久，本來就存在；佛教是最近才從西方傳來的。』 問：『如果時間沒有定數，那也應該沒有出現；如果沒有固定的地方，那也應該沒有宣講。由來已久，本來就存在，那就不是清靜虛無。向上請求天庭，怎麼可能沒有雜質？壽命與天地同終結，怎麼可能沒有開始沒有終結？』 答：『道士胡說八道！因為前代的君王沒有見識，才留下你們這些人，得以活到今天。』 當今聖明的皇帝應該把你們全部殺掉！皇帝厭惡他理屈詞窮，命令侍從叫他下座。皇帝親自升座說：『佛法中有三種不乾淨的地方。納耶輸陀羅（Yashodhara，佛陀之妻）生下羅睺羅（Rahula，佛陀之子），這是主的不乾淨，第一點。經律中，允許僧人吃三種乾淨的肉，這是教義的不乾淨，第二點。僧人大多造罪過，喜歡行淫亂之事。佛在世的時候，徒眾不和，互相攻打，這是僧眾的不乾淨，第三點。主、法、眾都不乾淨，朕打算廢除它，以消除虛幻。道教中沒有這些事，朕打算保留它，以輔助國家教化。』 皇帝對玄師說：『如果能解釋這三個難題，那真是個好人。』 玄師應聲回答說：『陛下所陳述的，都是引經據典，確實不是謬論。但是，道教中的三種不乾淨，比這還要嚴重。考察天尊（Taoist deity）在紫微宮（Purple Palace）中，經常有五百個童女侍奉，這是主的不乾淨，比耶輸陀羅一個人還要嚴重。道士教中，在做法事祈求福報的時候，必須用獐子肉和大量的清酒，這是教義的不乾淨，比三種乾淨的肉還要嚴重。道士的罪過，代代都有，千百年來擾亂綱常，姜斌（Jiang Bin，人名）犯法，這比僧眾還要嚴重。僧眾自己造罪，就說佛法可以廢除，這就像至尊治理國家，嚴厲地設定法律條文，也免不了有逆子叛臣相繼出現。難道因為臣子叛逆、兒子不孝，就』
【English Translation】 English version: Question: 'I don't know when the teachings of Taoism originated. Where were the doctrines preached? Moreover, it is said that Taoism is not tolerated in the native land, but only resides in China as a guest.' Can we debate when Taoism originated and when the Buddha appeared? Answer: 'When a sage appears in the world, where is there a fixed time? Where is there a fixed place for preaching and spreading the teachings? Taoism has been around for a long time, it has always existed; Buddhism has only recently come from the West.' Question: 'If time is not fixed, then there should be no appearance; if there is no fixed place, then there should be no preaching. Having existed for a long time, it is not pure and void. How can there be no impurities when requesting the heavenly court? How can there be no beginning and no end if life ends with heaven and earth?' Answer: 'Taoist priests are talking nonsense! Because the previous kings had no knowledge, they left you people behind, allowing you to live to this day.' The current wise emperor should kill you all! The emperor hated that he was at a loss for words and ordered the attendants to call him down from the seat. The emperor ascended the seat himself and said: 'There are three unclean things in Buddhism. Taking Yashodhara (Buddha's wife) and giving birth to Rahula (Buddha's son), this is the uncleanness of the master, the first point. In the scriptures and precepts, monks are allowed to eat three kinds of clean meat, this is the uncleanness of the doctrine, the second point. Most monks commit sins and like to engage in promiscuity. When the Buddha was alive, the followers were discordant and attacked each other, this is the uncleanness of the Sangha, the third point. The master, the Dharma, and the Sangha are all unclean, I plan to abolish it to eliminate illusion. Taoism does not have these things, I plan to keep it to assist the country's education.' The emperor said to Master Xuan: 'If you can explain these three difficulties, you are truly a good person.' Master Xuan replied: 'What Your Majesty has stated is based on scriptures and is indeed not a fallacy. However, the three unclean things in Taoism are even more serious than these. Examining the Celestial Venerable (Taoist deity) in the Purple Palace (Purple Palace), there are often five hundred young girls serving, this is the uncleanness of the master, even more serious than Yashodhara alone. In the Taoist teachings, when performing rituals to pray for blessings, deer meat and a large amount of clear wine must be used, this is the uncleanness of the doctrine, even more serious than the three kinds of clean meat. The sins of Taoist priests have existed in every generation, disrupting the norms for thousands of years, Jiang Bin (person's name) violated the law, which is even more serious than the monks. The Sangha commits sins themselves, and then it is said that Buddhism can be abolished, just like the Supreme governs the country, strictly setting up legal provisions, but it is inevitable that rebellious sons and treacherous officials will appear one after another. Could it be that because ministers are rebellious and sons are unfilial, then'
欲空于大寶之位耶。大寶之位。固不以臣子叛逆而空。佛法正真。豈得以眾僧犯罪而廢。帝愕然良久。謂炫曰。所言天尊侍五百童女。出何經。炫曰。出道教三皇經。帝曰。三皇經何曾有此。炫曰。陛下自不能見。非是經上無文。今欲廢佛存道。猶如以庶代嫡。帝動色而下。因入。群臣眾僧皆驚。語觸天帝。何以自保(周武庶生)。炫曰。主辱臣死。就戮如歸。有何可懼。乍可早亡神遊凈土。不與無道之君同生於世乎。至十七日。詔下二教俱廢○時朝貴仍相器重。許以婚姻。期以共政。法師雅調抑揚。志操愈勵。與同學三人赴齊。時周齊之界。皆被槍布棘。彼有富姓張者。鋪氈三十里。令炫得過至齊。盛為三藏。名振東國○張賓罔上。蠅飛黃屋。潛進李宗。欲廢釋教。與前僧衛元嵩。唇齒相副。然帝精悟朗鑒。內烈外溫。召僧入內。七宵禮懺。欲親𠎝犯。帝亦七宵同僧不眠。為僧誦唄並諸佛事。經聲七轉。莫不清靡。事訖設會。公陳本意。有猛法師。躬抗帝旨。言頗激切。帝但述懷。曾無赦退。法師靜藹詣闕上表。談敘正義。據證顯然。所謂報三寶慈恩。酬檀越厚德。帝雖愜其詞理。而毀滅之情已決。既不納諫。又不見遣。藹又進曰。請索油鑊殿庭身兩宗人法俱煮。不害者立可知矣帝乃引遣。事既不濟。乃攜門人三十
四人。終南山東西。造寺二十七所。依巖附險。使逃逸僧得游游。及法滅之後。帝遂以關東西。數百年來。公私佛法掃地而已。融刮聖像。焚燒經典。禹貢八州。見成寺廟出四十千。並賜王公充第宅。五眾釋子滅三百萬。皆覆軍民。還歸編戶。三寶福財。其貲無數。簿錄入官。登即賞賜。分散蕩盡矣(僧史)。
建德三年五月行虐。至六月十五日罷朝。有金城公民部侍郎任君。于所治府。忽見五六段物。飛騰青霄。大如小斛圍。自餘數段小者。其色黃白。舒捲空際。一最小者如幡墜于重墻。及取視之。乃摩訶般若經第十九卷。取而秘之。后宣帝復教。任乃奏上。蓋帝年十九云(北史)。
丁酉 陳大建九年。宣帝聞南嶽思大禪師道風之盛。俄有道士。生妒害心。密告帝誣師。乃以北僧受齊國倦。斸斷岳心。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。師曰。使先去。貧道續來。使未至之前。師見一小蜂。來螫其面。即為大蜂咬殺。銜至師前。師入定觀之。知是宿冤。欲相撓害矣。師七日後。乃飛錫而往。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。
【現代漢語翻譯】 現代漢語譯本：有四個人在終南山的東西兩側建造了二十七所寺廟。這些寺廟依傍著山巖和險峻的地勢，使得逃避兵役的僧人得以自由自在地遊蕩。等到佛法衰滅之後，皇帝便將關東、關西一帶的寺廟全部摧毀，幾百年來，無論是官方還是私人的佛法都被掃蕩一空。他們熔化佛像，焚燒佛經。根據《禹貢》記載的九州，被改為寺廟的有四萬所，全部賜給王公大臣作為住宅。三百多萬僧侶被勒令還俗，重新成為軍人和百姓，迴歸戶籍管理。三寶（佛、法、僧）的福田財產，其數量之多無法計算，全部登記入官府，隨即被賞賜和分散殆盡（出自《僧史》）。
建德三年五月，北周武帝宇文邕施行暴政，到了六月十五日停止朝會。金城縣的公民、吏部侍郎任君，在他所管理的官府里，忽然看見五六段物體，在青色的天空中飛騰，大的像小斗一樣粗細。其餘幾段較小的物體，顏色黃白相間，在天空中舒捲。其中最小的一段像幡一樣墜落在高墻上。拿起來一看，竟然是《摩訶般若經》第十九卷。任君將它收藏起來。後來宣帝恢復佛教，任君便將此經獻上。據說當時宣帝十九歲（出自《北史》）。
丁酉年，陳朝太建九年，宣帝聽到南嶽思大禪師（指慧思，南嶽衡山高僧）的道風非常盛行。不久，有個道士心生嫉妒，暗中向皇帝誣告慧思禪師，說他是北方的僧人，受到北齊的指使，來破壞南嶽衡山的山脈，用釘子釘在石頭上興妖作怪。於是宣帝派遣使者去追捕慧思禪師。使者到達石橋時，忽然看見兩隻老虎憤怒地奔跑，一條大蛇擋住了道路。使者驚恐萬分，於是發誓說：『我見到思禪師應當像見到佛一樣恭敬，如果生起惡念，任憑你們傷害。』蛇和老虎便退去了。使者見到慧思禪師，再次拜見，將事情告訴了慧思禪師。慧思禪師說：『你先回去，貧道隨後就來。』在使者未到達之前，慧思禪師看見一隻小蜜蜂來蟄他的面部，隨即被一隻大黃蜂咬死，銜到慧思禪師面前。慧思禪師入定觀察，知道這是前世的冤家，想要來干擾和迫害他。慧思禪師七天後，才拄著錫杖前往。四門關的官吏，一齊上奏說慧思禪師來了。宣帝已經感到驚異。等到慧思禪師上朝拜見，宣帝便下殿迎接，又問左右的人：『你們看這位僧人是什麼樣的人？』
【English Translation】 English version: Four individuals built twenty-seven temples on the east and west sides of Mount Zhongnan. These temples were built against the cliffs and dangerous terrain, allowing monks who were evading military service to roam freely. After the decline of Buddhism, the emperor destroyed all the temples in the Guandong and Guanxi regions. For hundreds of years, both official and private Buddhist practices were completely wiped out. They melted down Buddha statues and burned Buddhist scriptures. According to the 'Tribute of Yu,' forty thousand temples were converted into residences for princes and ministers. Over three million monks and nuns were forced to return to secular life, becoming soldiers and civilians again, and returning to household registration. The wealth and property of the Three Jewels (Buddha, Dharma, Sangha), which were countless, were all registered by the government and immediately distributed as rewards and scattered completely (from 'History of the Sangha').
In the third year of Jian De (574 CE), in the fifth month, Emperor Wu of Northern Zhou, Yuwen Yong, carried out tyrannical policies, and court sessions were suspended on the fifteenth day of the sixth month. Ren Jun, a citizen of Jincheng County and a vice minister of the Ministry of Personnel, suddenly saw five or six objects flying in the blue sky at his official residence, the larger ones about the size of a small peck. The other smaller objects were yellow and white in color, unfurling and rolling in the sky. The smallest one, like a banner, fell on a high wall. Upon examination, it turned out to be the nineteenth volume of the 'Mahaprajnaparamita Sutra'. Ren Jun hid it away. Later, when Emperor Xuan restored Buddhism, Ren Jun presented this sutra. It is said that Emperor Xuan was nineteen years old at the time (from 'History of the North').
In the year Dingyou, the ninth year of the Taijian era of the Chen Dynasty (577 CE), Emperor Xuan heard of the great reputation of Dhyana Master Si of Mount Nan (referring to Huisi, a prominent monk of Mount Heng in Southern Yue). Soon, a Taoist priest became jealous and secretly accused Dhyana Master Si to the emperor, saying that he was a monk from the north, instructed by the Northern Qi to damage the mountains of Mount Heng in Southern Yue, driving nails into the rocks to create evil omens. Therefore, Emperor Xuan sent an envoy to arrest Dhyana Master Si. When the envoy arrived at the Stone Bridge, he suddenly saw two tigers running angrily and a large snake blocking the road. The envoy was terrified and vowed: 'When I see Dhyana Master Si, I will respect him as I would a Buddha. If I have any evil thoughts, let you harm me.' The snake and tigers then retreated. The envoy met Dhyana Master Si, bowed again, and told him what had happened. Dhyana Master Si said: 'You go back first, and I will follow soon.' Before the envoy arrived, Dhyana Master Si saw a small bee sting his face, and it was immediately killed by a large hornet, which carried it to Dhyana Master Si. Dhyana Master Si entered samadhi and observed that this was an enemy from a past life who wanted to disturb and harm him. Seven days later, Dhyana Master Si traveled there with his staff. The officials at the Four Gates Pass all reported that Dhyana Master Si had arrived. Emperor Xuan was already surprised. When Dhyana Master Si came to court, Emperor Xuan went down the steps to greet him and asked those around him: 'What kind of person do you think this monk is?'
對云常僧。帝曰。朕見其踏寶華乘空而至。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。自是陳主。每年三信參勞。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。有著述行五部及偈頌並戒文。行於世。師名思慧。避其下字。稱思大和尚(有問。何不下山教化眾生。目視雲漢作么。師云。三世諸佛。彼我一口吞盡。有何可化)。
智者大師智顗。字德安。荊州陳氏。眼有重瞳。七歲聞誦法華。便能記憶。十八出家。往大蘇山。謁思大禪師。即示普賢道場。為說四安樂行。便悟法華三昧。思游南嶽。顗欲從之。思曰。汝于陳國有緣。往必利益。便詣金陵瓦官寺。創弘禪法。僕射徐陵。尚書毛喜。明時貴望。並稟禪旨。嘗夢登高山見一僧。以手招之。門人曰。天臺山也。陳宣帝大建七年九月。領徒至天臺山。定光出迎曰。憶昨相招否。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
【現代漢語翻譯】 現代漢語譯本：對云常僧（指云常寺的僧人）。皇帝說：『我看見他踏著寶華，乘空而來，迎接大師進入殿內供養。那些道士犯了欺騙的罪，我想把他們全部誅殺。』大師懇求皇帝說：『這是他們前世的冤孽，希望陛下能夠赦免他們。』皇帝就答應了他的請求，讓那些道士來供大師役使。大師上奏請求返回山中，皇帝以特別的禮儀餞行。大師回去沒多久，誣陷大師的道士，一個暴病而死，一個被狗咬死。這應驗了蜂的預兆。從此以後，陳後主每年都派使者三次慰問，供奉的物品堆積如山，榮盛到了極點。而大師的神異難以測度，遇到下雨不會被打濕，踩到泥里也不會弄髒。有時顯現的身形或大或小，有時寂然無蹤。這年六月二十二日，大師屏退眾人，悄然圓寂。小弟子靈辨號啕大哭，大師睜開眼睛說：『為何驚動我？癡人出去！』說完就長逝了，享年六十四歲。有著作五部以及偈頌和戒文流傳於世。大師名叫思慧，爲了避諱他的下字，稱他為思大和尚（有人問：『為何不下山教化眾生，卻看著天上的雲彩做什麼？』大師說：『三世諸佛，都被我一口吞盡，還有什麼可以教化的？』）。 智者大師智顗（智顗，字德安），是荊州陳氏人。他的眼睛有雙重瞳仁。七歲時聽到別人誦讀《法華經》，就能記住。十八歲出家，前往大蘇山，拜訪思大禪師。思大禪師就為他指示普賢道場，為他講解四安樂行，他就領悟了法華三昧。思大禪師要遊歷南嶽，智顗想要跟隨他。思大禪師說：『你與陳國有緣，前往必定能利益眾生。』智顗就前往金陵瓦官寺，開始弘揚禪法。僕射徐陵，尚書毛喜，都是當時有聲望的人，都接受了他的禪法。智顗曾經夢見自己登上高山，看見一個僧人，用手招呼他。門人說：『那是天臺山。』陳宣帝大建七年九月，智顗帶領弟子到達天臺山。定光法師出來迎接他說：『還記得昨天招呼你嗎？』智顗感到驚異而向他行禮。定光法師說：『這裡是金地，我已經有了。佛隴北峰螺溪是銀地，適合居住修行。』
【English Translation】 English version: To the monk of Yun Chang Temple. The Emperor said, 'I saw him stepping on a jeweled lotus, arriving through the air, and I welcomed the master into the palace for offerings. Those Daoists are guilty of deception, and I want to execute them all.' The master pleaded with the Emperor, saying, 'This is their karma from a past life. I hope Your Majesty can pardon them.' The Emperor then granted his request, and the Daoists were made to serve the master. The master requested to return to the mountain, and the Emperor bid him farewell with special honors. Not long after the master returned, one of the Daoists who slandered the master died suddenly, and another was bitten to death by a dog. This fulfilled the omen of the bees. From then on, Emperor Chen sent envoys three times a year to inquire and offer gifts, which accumulated greatly, and his glory reached its peak. The master's miraculous powers were immeasurable; he would not get wet in the rain, nor would his feet get dirty in the mud. Sometimes his form would appear large or small, and sometimes he would disappear without a trace. On the twenty-second day of the sixth month of that year, the master dismissed everyone and passed away peacefully. The young disciple Ling Bian wailed loudly, and the master opened his eyes and said, 'Why are you disturbing me? Foolish people, leave!' After saying this, he passed away, at the age of sixty-four. He left behind five books, as well as verses and precepts, which are circulated in the world. The master's name was Si Hui (Si Hui, meaning 'Thinking Wisdom'). To avoid using his given name, he was called Great Master Si (Someone asked, 'Why don't you go down the mountain to teach sentient beings, but instead look at the clouds in the sky?' The master said, 'The Buddhas of the three worlds have all been swallowed by me in one gulp. What is there to teach?'). The Great Master Zhi Zhe, Zhiyi (Zhiyi, courtesy name De'an), was from the Chen family of Jingzhou. His eyes had double pupils. At the age of seven, he could memorize the Lotus Sutra after hearing it recited. At the age of eighteen, he left home and went to Mount Dasu to visit the Great Chan Master Si. The Great Chan Master Si then pointed out the Samantabhadra (Universal Worthy) Mandala to him and explained the Four Peaceful Practices, and he realized the Lotus Samadhi. The Great Chan Master Si wanted to travel to Mount Nan, and Zhiyi wanted to follow him. The Great Chan Master Si said, 'You have a karmic connection with the Chen Dynasty, and going there will surely benefit sentient beings.' Zhiyi then went to Waguan Temple in Jinling and began to propagate Chan Buddhism. The Minister Xu Ling and the Secretary Mao Xi, who were both highly respected at the time, both received his Chan teachings. Zhiyi once dreamed that he climbed a high mountain and saw a monk beckoning to him. His disciples said, 'That is Mount Tiantai.' In the ninth month of the seventh year of the Dajian era of Emperor Xuan of Chen, Zhiyi led his disciples to Mount Tiantai. Dharma Master Ding Guang came out to greet him and said, 'Do you remember beckoning to you yesterday?' Zhiyi was surprised and paid his respects to him. Dharma Master Ding Guang said, 'This place is golden land, which I already possess. The Snail Stream on the North Peak of Fo Long is silver land, which is suitable for living and practicing.'
。師開山創庵。光曰。隨宜安堵。至國清時。三方總一。當有貴人。為立寺矣。陳宣帝以師為國之望。割始豐縣調。以充眾費。蠲兩戶用供薪水。夏講。空中見寶階三道。數十梵僧乘階下。入堂禮拜。圍繞而去永陽王百智。出撫吳興。請戒習觀。愿世世歸依。陳主七使詔師還都。禮迎講法。百僚盡敬。移居光宅。帝幸寺修行大施。請講仁王經。帝慇勤到拜。儲后已下並崇戒范。請為國師。師以施金。買臨海四百餘里。曲為放生池。表聞。帝來嚴禁。不得采捕。仍為立碑(僧史)。
高齊六主。二十八年中。翻譯六人。所出經論五十二卷。度僧二百餘萬。寺院四百餘所。
丁酉 承先元年正月。幼主即位。方八歲。與後主如青州。為周所滅○是歲周既滅齊。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。而崇節塔廟。無能恩惠。既虛糜費。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。陛下既統臨大域。憲法三教。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
【現代漢語翻譯】 現代漢語譯本：師父開山建立庵寺。慧光（光曰）說：『隨處安頓即可。到了國清寺興盛之時，三方僧眾總歸於一處。屆時當有貴人，為你建立寺廟。』陳宣帝認為師父是國家的希望，劃出始豐縣的賦稅，用來充當寺廟的費用，免除兩戶人家的賦稅，用來供給柴火和用水。夏天講經時，空中顯現寶階三道，數十位梵僧乘階而下，進入佛堂禮拜，圍繞后離去。永陽王陳伯智，出任吳興太守，請求受戒學習禪觀，愿生生世世歸依。陳主多次派遣使者詔令師父還都，以隆重的禮節迎接師父講法，百官都非常尊敬。師父移居光宅寺。陳宣帝親臨寺廟修行，廣行佈施，請師父講解《仁王經》。陳宣帝慇勤地行跪拜之禮，皇后以下都崇尚戒律。請求師父擔任國師。師父用佈施的金錢，買下臨海四百餘里的土地，彎曲地作為放生池，上表奏聞。陳宣帝下令嚴禁，不得在此地采捕，併爲此立碑（僧史）。 高齊六位皇帝，在二十八年間，翻譯了六位譯者翻譯的經論五十二卷，度化僧侶二百餘萬，建立寺院四百餘所。 丁酉年，承先元年正月，幼主即位，年僅八歲。與後主前往青州，被北周所滅。同年，北周滅掉北齊，佔據鄴都，召集僧人和道士，宣佈廢除佛教的旨意。大意是：『世間弘揚儒釋道三教，這種風氣已經很久遠。考量確定的至理，大多有悖于教化。六經儒教，文辭通達治理國家之道，對世事有益，所以需要儲存。而且真佛沒有具體的形象，遙遠的敬奉可以表達誠意。而崇尚佛塔寺廟，不能帶來恩惠，既白白浪費錢財，也不值得保留。凡是經書佛像，都要全部毀壞。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辯駁，不要退下後誹謗。』法師慧遠站出來辯駁說：『陛下既然統治廣闊的疆域，制定三教的法令，而明詔說真佛沒有具體的形象，確實如您所說。然而耳聰目明的百姓，依靠經書來聽聞佛法，憑藉佛像來表達真理。如果將這些都廢除，就無法興辦善事。』皇帝說：
【English Translation】 English version: The Master opened up mountains and established a hermitage. Huiguang (Guang said) said, 'Settle down wherever is suitable. When Guoqing Temple flourishes, monks from the three directions will gather as one. At that time, a noble person will build a temple for you.' Emperor Xuan of Chen considered the Master to be the hope of the nation, allocating taxes from Shifeng County to cover the temple's expenses, and exempting two households from taxes to provide firewood and water. During a summer lecture, three paths of jeweled stairs appeared in the sky, and dozens of Brahma monks descended the stairs, entered the hall to worship, circled around, and departed. Chen Bozhi, the Prince of Yongyang, took office as the governor of Wuxing, requesting to receive precepts and learn meditation, vowing to take refuge in every lifetime. The Chen ruler repeatedly sent envoys to summon the Master back to the capital, welcoming him with grand ceremonies to lecture on the Dharma, and all the officials were very respectful. The Master moved to Guangzhai Temple. Emperor Xuan of Chen personally visited the temple to practice and give generously, inviting the Master to lecture on the 'Benevolent Kings Sutra'. Emperor Xuan of Chen reverently prostrated, and the empress and others all revered the precepts. They requested the Master to serve as the national teacher. The Master used the donated money to buy more than four hundred li of land in Linhai, curving it into a release pond, and reported it to the emperor. Emperor Xuan of Chen issued a strict prohibition, forbidding any hunting or fishing in this area, and erected a monument for it (Monk History). During the reign of the six emperors of Northern Qi, over a period of twenty-eight years, six translators translated fifty-two volumes of scriptures and treatises, converting more than two million monks and establishing more than four hundred temples. In the year Dingyou, the first year of Chengxian, the young ruler ascended the throne at the age of eight. He went to Qingzhou with the Later Lord and was destroyed by the Northern Zhou. In the same year, the Northern Zhou destroyed the Northern Qi, occupied Yedu, and summoned monks and Taoists to announce 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. The determined ultimate truths mostly deviate from the teachings. The Confucian classics, with their literary expressions, lead to the way of governing the country, which is beneficial to the world, so they need to be preserved. Moreover, the true Buddha has no specific image, and distant reverence can express sincerity. However, worshiping pagodas and temples cannot bring grace, and it is a waste of money and not worth keeping. All scriptures and Buddha images must be destroyed. The kindness of parents is profound, but monks and Taoists do not respect them, and they should all return to secular life to promote filial piety. This is what I intend. If you have other reasons to argue, do not retreat and slander.' The Dharma Master Huiyuan stood up and argued, 'Since Your Majesty rules over a vast territory and enacts laws for the three teachings, and the decree says that the true Buddha has no specific image, it is indeed as you say. However, the people with ears and eyes rely on scriptures to hear the Dharma, and rely on Buddha images to express the truth. If these are abolished, there will be no way to promote good deeds.' The emperor said:
。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。若不藉經。三皇以前。未有文字。人何不知五常。帝無答。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。遠曰。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。齊境僧尼。並令反服(僧史)。
戊戌 陳大建十年○周宣政元年五月。大舉兵北伐。六月帝疾。還崩于道。太子即位 周武帝自毀佛法后。癘氣內蒸。惡瘡外發。業相已顯。無悔可消而崩。年三十六(論衡)○戊戌六月宣帝赟即位○衛元嵩毀法之後。身著熱風。痿頓而死。
己亥 六月。周高帝傳位於太子靜帝。高祖自稱天元皇帝。
釋僧明。初見岸有異光。尋見澗有大石趺。又遠望高岸。臥石如像。掘之。乃佛相高三丈。純如鐵礦。召人舉之。不起。乃誓曰。若佛法重興。愿現威靈。像忽輕舉。徑趣趺孔。不假扶
【現代漢語翻譯】 現代漢語譯本：虛空就是真正的佛，一切眾生本來就具有，何必藉助經書和佛像呢？遠法師問道：『漢明帝以前，經書佛像還沒有傳入中國，為什麼人們不知道真佛呢？』皇帝沒有回答。遠法師又說：『如果不憑藉經書，三皇五帝以前，還沒有文字，人們為什麼知道五常（仁、義、禮、智、信）呢？』皇帝沒有回答。遠法師又說：『如果認為泥塑的佛像沒有感情，供奉它沒有益處，那麼國家宗廟祭祀祖先，也是爲了表達敬順之道，難道可以廢除嗎？』皇帝又下詔，命令僧人還俗，以提倡孝道。孔法師說：『立身揚名，使父母顯耀，就是孝行，何必一定要還家呢？』皇帝因為遠法師違抗旨意，憤怒地表現在臉上。遠法師坦然無懼，又說：『陛下即使憑藉權勢摧毀佛法，佛所說的幽冥報應，不會因為貴賤而有所分別。貧道實在為陛下感到惋惜。』皇帝說：『只要百姓能夠快樂，我也不推辭下地獄的痛苦。』遠法師說：『陛下用邪法教化百姓，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，只是說僧人等暫且退下。於是左右侍從引退，皇帝不高興地作罷。齊國境內的僧尼，都被命令還俗（出自《僧史》）。 戊戌年（公元578年），陳朝太建十年，北周宣政元年五月，北周大舉興兵北伐。六月，周武帝生病，在返回的路上駕崩。太子繼位。周武帝自從毀壞佛法后，體內產生惡癘之氣，體外長出惡瘡，惡業之相已經顯現，無法懺悔而死，年僅三十六歲（出自《論衡》）。戊戌年六月，宣帝宇文赟即位。衛元嵩在毀壞佛法之後，身受熱風侵襲，癱瘓而死。 己亥年（公元579年）六月，北周高帝宇文衍將皇位傳給太子靜帝宇文闡。高祖宇文衍自稱天元皇帝。 釋僧明，最初看見岸邊有奇異的光芒，尋找后發現山澗里有一塊巨大的石座。又遠遠望見高高的岸邊，一塊臥倒的石頭像佛像。挖掘后，發現是佛像，高三丈，完全是鐵礦石。召集人來抬起它，卻抬不起來。於是發誓說：『如果佛法能夠重新興盛，希望顯現威靈。』佛像忽然變得輕盈，逕直走向石座的孔洞，不需要扶助。
【English Translation】 English version: 'The true Buddha is the very emptiness, and all beings inherently possess it. Why rely on scriptures and images?' Dharma Master Yuan asked, 'Before Emperor Hanming, scriptures and images had not yet arrived. Why did people not know the true Buddha?' The Emperor did not answer. Dharma Master Yuan further said, 'If not relying on scriptures, before the Three Sovereigns and Five Emperors, there were no written words. How did people know the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness)?' The Emperor did not answer. Dharma Master Yuan also said, 'If one believes that clay images are without feeling and worshipping them is of no benefit, then the ancestral temples of the nation, where ancestors are venerated, also express respect and obedience. How can they be abolished?' The Emperor then issued an edict ordering monks to return to lay life in order to promote filial piety. Dharma Master Kong said, 'Establishing oneself and making a name to glorify one's parents is filial conduct. Why must one necessarily return home?' The Emperor, seeing Yuan's defiance of the imperial decree, showed his anger on his face. Dharma Master Yuan remained calm and unafraid, and further said, 'Even if Your Majesty uses power to destroy the Great Dharma, the karmic retribution in the netherworld, as spoken by the Buddha, does not discriminate between the noble and the lowly. This poor monk truly feels sorry for Your Majesty.' The Emperor said, 'As long as the people can be happy, I would not refuse the suffering of hell.' Dharma Master Yuan said, 'Your Majesty uses heretical teachings to transform the people, now planting the seeds of suffering karma, and in the future 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 that the monks should temporarily withdraw. Thereupon, the attendants withdrew, and the Emperor dismissed the matter unhappily. All monks and nuns within the territory of Qi were ordered to return to lay life (from 'Monk History'). In the year Wuxu (578 AD), the tenth year of the Taijian era of the Chen Dynasty, and the first year of the Xuanzheng era of the Northern Zhou, in the fifth month, the Northern Zhou launched a large-scale military expedition to the north. In the sixth month, Emperor Wu of Zhou fell ill and died on the way back. The crown prince ascended the throne. Since Emperor Wu of Zhou destroyed the Buddhist Dharma, evil pestilential energy arose within his body, and malignant sores erupted externally. The signs of evil karma had already manifested, and he died without repentance, at the young age of thirty-six (from 'Lunheng'). In the sixth month of the year Wuxu, Emperor Xuan, Yuwen Yun, ascended the throne. After Wei Yuansong destroyed the Dharma, he suffered from hot wind and died paralyzed. In the year Ji Hai (579 AD), in the sixth month, Emperor Gao of Northern Zhou, Yuwen Yan, abdicated the throne to the crown prince, Emperor Jing, Yuwen Chan. The Gaozu, Yuwen Yan, proclaimed himself the Heavenly Yuan Emperor. The monk Sengming initially saw a strange light on the shore. Upon searching, he found a large stone pedestal in the ravine. Looking further, he saw a reclining stone on the high bank that resembled a Buddha image. After digging, he discovered it was a Buddha image, three zhang (approximately 10 meters) tall, made entirely of iron ore. He summoned people to lift it, but they could not. So he vowed, 'If the Buddhist Dharma can be revived, may it manifest its spiritual power.' The image suddenly became light and went straight to the hole in the pedestal, without needing assistance.
持。卓然峙立。因以奏聞帝為嘉瑞。乃改元為大像焉。自是佛教漸弘。明之力也。尋來明所住。為大像寺。遇暗。像即放光(僧史)。○大像元年九月。終南紫蓋山沙門法藏。削髮具僧儀入都。有司以聞。帝忻然曰。朕欲興復釋氏。而僧自紫蓋來。召見問曰。朕已處分修陟岵寺。將復釋教。而朝議以為先朝所行未易遽革。師今遠來。何以教朕。藏奏對有理。帝大悅。敕令長髮菩薩衣冠。為陟岵寺主○法師道琳先與周武議論。二十餘日。酬酢七十番。周武不能屈。嘗許復教。會其崩弗果。至是道琳伸請尤力。帝從之○十月天元幸道會死。大醮以高祖配醮。初復佛像及天尊像。天元與二像。俱南面坐。大陳雜戲。令長安士民縱觀(北史)。
庚子 大像二年二月。詔曰。佛法弘大。前古共崇。詎宜隱沉舍而不行。自今應王公下逮黎庶。並悉修事。知朕意焉(北史)○四月復詔曰。教義幽深。神奇弘大。雖廣開化儀。通其修事。而崇奉之徒。勿俱剪髮。宜規菩薩儀範。權服冠纓。所司條為儀注。於是琳等妙撰。舊沙門名德者。百二十人。入陟岵寺。仍舊住持(同上)○五月天元帝殂。帝造像四龕一萬餘軀。寫般若經三千部。六齋八戒。誦唸不替(卞正論)。
靜帝幼沖。楊堅輔政。尋封隨公。大弘佛教○六月釋
【現代漢語翻譯】 現代漢語譯本： 持重，巍然屹立。因此上奏皇帝，被認為是吉祥的徵兆。於是改年號為大像。從此佛教逐漸弘揚，這是因為皇帝明智的緣故。不久，來到的明所居住的地方，就成了大像寺。遇到黑暗時，佛像就會放光（僧史）。 大像元年九月，終南紫蓋山的沙門（佛教出家人的通稱）法藏，剃髮具足僧人的儀容來到都城。有關部門上報，皇帝高興地說：『朕想要復興佛教，而僧人從紫蓋山來。』召見他問道：『朕已經安排修建陟岵寺，將要恢復佛教。但是朝廷大臣認為先朝所實行的政策不容易立刻改變。法師您遠道而來，有什麼可以教導朕的？』法藏的奏對很有道理，皇帝非常高興，命令他留長頭髮，穿菩薩的衣冠，作為陟岵寺的主持。 法師道琳先前與周武帝議論，二十多天，辯論了七十次，周武帝不能使他屈服。曾經答應恢復佛教，適逢他駕崩沒有實現。到這時道琳極力請求，皇帝聽從了他。 十月，天元帝到道觀參加祭祀活動時去世。舉行盛大的齋醮，用高祖來配祭。最初恢復佛像以及天尊像。天元帝與兩尊像，都面向南坐。大擺各種雜戲，讓長安的士民隨意觀看（北史）。 庚子年，大像二年二月，皇帝下詔說：『佛法弘大，前代都共同尊崇，怎麼可以隱藏沉沒，捨棄而不實行呢？從今以後，上至王公，下至百姓，都要修習佛法，知道朕的心意。』（北史） 四月，再次下詔說：『佛教的教義幽深，神奇弘大，雖然廣泛地開設教化儀式，通達修習佛法的事情，但是崇奉佛教的人，不必都剃髮。應該傚法菩薩的儀容規範，暫時戴上帽子。』有關部門制定為儀注。於是道琳等人精妙地挑選，從舊的沙門中選出有名望和德行的人一百二十人，進入陟岵寺，仍然按照舊的規矩住持（同上）。 五月，天元帝去世。皇帝制造佛像四龕一萬多軀，抄寫《般若經》三千部，遵守六齋日和八關齋戒，誦經唸佛沒有停止（卞正論）。 靜帝年幼，楊堅輔佐朝政，不久被封為隨公，大力弘揚佛教。 六月，釋
【English Translation】 English version: He was steady and stood tall. Therefore, he reported this to the Emperor, who considered it an auspicious sign. Consequently, he changed the era name to Daxing (Great Image). From then on, Buddhism gradually flourished, thanks to the Emperor's wisdom. Soon, the place where Ming resided became the Daxing Temple. When it was dark, the Buddha statue would emit light (Monk History). In the ninth month of the first year of Daxing, the Shramana (a general term for Buddhist monks) Fazang from Zhongnan Zige Mountain shaved his head and, with the full demeanor of a monk, arrived in the capital. The relevant authorities reported this, and the Emperor happily said, 'I want to revive Buddhism, and a monk has come from Zige Mountain.' He summoned him and asked, 'I have already arranged for the construction of Zhihu Temple and will restore Buddhism. However, the court officials believe that the policies implemented by the previous dynasty should not be changed immediately. Master, you have come from afar, what can you teach me?' Fazang's response was very reasonable, and the Emperor was very pleased. He ordered him to keep his hair long, wear the attire of a Bodhisattva, and serve as the abbot of Zhihu Temple. The Dharma Master Daolin had previously debated with Emperor Wu of Zhou for more than twenty days, arguing seventy times, and Emperor Wu could not subdue him. He had promised to restore Buddhism, but he passed away before he could fulfill it. At this time, Daolin strongly requested it, and the Emperor listened to him. In October, Emperor Tianyuan died while attending a sacrificial ceremony at a Taoist temple. A grand ritual was held, with the Gaozu (High Ancestor) being used as an accessory for the sacrifice. Initially, Buddha statues and statues of the Celestial Worthy were restored. Emperor Tianyuan and the two statues all sat facing south. Various performances were staged, allowing the citizens of Chang'an to watch freely (History of the North). In the year of Gengzi, the second month of Daxing, the Emperor issued an edict saying, 'The Buddha Dharma is vast and great, and the ancients all revered it together. How can it be hidden and abandoned without being practiced? From now on, from princes and dukes down to the common people, all should cultivate the Buddha Dharma and know my intentions.' (History of the North) In April, another edict was issued saying, 'The teachings of Buddhism are profound and mysterious, and its miracles are vast and great. Although we widely open the rituals of teaching and facilitate the practice of the Buddha Dharma, those who revere Buddhism do not all need to shave their heads. They should follow the norms of the Bodhisattva's demeanor and temporarily wear hats.' The relevant departments formulated the regulations. Thereupon, Daolin and others skillfully selected one hundred and twenty people of renown and virtue from the old Shramanas, entered Zhihu Temple, and continued to preside over it according to the old rules (ibid.). In May, Emperor Tianyuan passed away. The Emperor created more than ten thousand Buddha statues in four niches, copied three thousand copies of the 'Prajna Sutra', and observed the six fasting days and the eight precepts, reciting scriptures and chanting Buddha's name without ceasing (Bian Zheng Lun). Emperor Jing was young, and Yang Jian assisted in the government. Soon, he was enfeoffed as Duke of Sui and greatly promoted Buddhism. In June, Release
法藏下山。與隨公對論三寶經宿。即蒙剃髮。賜法服等還山 釋道二教。舊沙門道士精志者。簡令入道○七月召法藏下山。更詳開化。至十五日。令遣藏檢校。度僧百二十人。並賜法服各還所止(並通鑑)。
法師智炫城都徐氏子。少小出家。入京聽學。擅名京洛。會周武詔對。辯論超群。言音朗潤。后還鄉。大隋開運。蜀長史周宣明。入朝赴考。隋文帝謂曰。炫法師安和耶。宣明莫知所對。文帝曰。一國名僧。卿遂不識。何成檢校。宣明稽首陳謝。及還。先往入寺參禮。師住福勝。后入三學山。自感賦詩曰。秀嶺接重煙。嵚岑上半天。絕巖低更舉。危峰斷復連。側石傾斜澗。迴流瀉曲泉。野紅知草凍。春來鳥自傳。樹錦無機織。猿鳴詎假弦。葉密風難度。枝疏影易穿。抱帙依閑沼。䇿杖戲芳田。游心清漢表。置想白雲邊。榮名非我願。息意且蕭然。喧楊覺倦。遂歸隱焉。怡笑而逝。壽一百二歲。
後周五主。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(辛丑改大定元年)○北朝元魏。東西魏。北齊。後周。五國凡一百六十八年。禪于隋。
唐虞世南通曆。有問曰。梁武夷㐫剪暴。克成帝業。南面君臨。五十餘載。蓋文武之道焉。至於留心釋典。桑門此行
【現代漢語翻譯】 現代漢語譯本：法藏（Fazang，人名）下山。與隨公（Suigong，人名）對論三寶（Sanbao，佛教用語，指佛、法、僧）經宿。隨即被剃度，賜予法服等，返回山中。對於釋（Shi，指佛教）道（Dao，指道教）二教中，原先的沙門（Shamen，佛教出家人的通稱）道士（Daoshi，道教出家人的通稱）中精進有志者，篩選後令其入道。七月，召法藏下山，進一步商議開化事宜。至十五日，令法藏檢校，度僧（Duseng，使人出家為僧）一百二十人，並賜予法服，各自返回住所（以上內容出自《通鑑》）。
法師智炫（Zhixuan，人名），是城都（Chengdu，地名）徐氏之子。年少時出家，入京聽學，在京洛（Jingluo，指京都）一帶頗有名氣。適逢周武帝（Zhou Wudi，人名）詔令辯論，智炫辯論超群，言語清晰流暢。之後返回家鄉。大隋開運年間，蜀長史周宣明（Zhou Xuanming，人名）入朝赴考。隋文帝（Sui Wendi，人名）問他說：『智炫法師安好嗎？』周宣明不知如何回答。文帝說：『一國名僧，你竟然不認識，如何能勝任檢校之職？』周宣明叩頭謝罪。等到返回蜀地，先去寺廟參拜智炫法師。當時智炫法師住在福勝寺（Fusheng Temple，寺廟名），後來進入三學山（Sanxue Mountain，山名）。他曾有感而發，作詩一首：『秀麗的山嶺連線著重重煙霧，高峻的山勢直入半空。陡峭的巖石時而低垂時而高聳，險峻的山峰斷開又相連。傾斜的石頭伸向山澗，迴旋的流水傾瀉在彎曲的泉水裡。野外的紅花預示著草木將要凋零，春天的到來由鳥兒們傳遞。樹木的錦繡無需織機來編織，猿猴的鳴叫何須藉助琴絃。茂密的樹葉讓風難以穿過，稀疏的樹枝讓陽光容易穿透。我抱著書卷，依偎在空閑的池沼旁，拄著枴杖，在芬芳的田野里嬉戲。我的心神遊蕩在清澈的漢水之外，我的思緒停留在潔白的雲彩邊。榮華名利不是我的願望，讓我的心意在此平靜安寧吧。』因為厭倦了喧囂，於是歸隱山林，怡然自樂地去世，享年一百零二歲。
後周（Hou Zhou，朝代名）經歷了五位君主，共二十五年。最初是宇文泰（Yuwen Tai，人名），以及大冢宰宇文護（Yuwen Hu，人名），都崇尚佛法，與來自西域（Xiyu，古代對中國西部地區的稱謂）的三藏（Sanzang，精通佛經者）等十幾人，翻譯佛經一百多卷（辛丑年改元大定）。北朝（Bei Chao，朝代名）的元魏（Yuan Wei，朝代名）、東魏（Dong Wei，朝代名）、西魏（Xi Wei，朝代名）、北齊（Bei Qi，朝代名）、後周（Hou Zhou，朝代名）這五個國家，總共一百六十八年，最終禪讓于隋朝（Sui Chao，朝代名）。
唐朝（Tang Chao，朝代名）的虞世南（Yushi Nan，人名）精通曆法。有人問他說：『梁武帝（Liang Wudi，人名）剷除兇惡，翦滅暴亂，最終成就帝業，君臨天下五十餘年，可謂文治武功兼備。但他卻留心佛經，出家為僧，這是怎麼回事呢？』
【English Translation】 English version: Fazang (Fazang, a personal name) descended from the mountain. He debated the Three Jewels (Sanbao, a Buddhist term referring to the Buddha, the Dharma, and the Sangha) overnight with Suigong (Suigong, a personal name). He was then tonsured and given monastic robes, and returned to the mountain. Among the original Shamen (Shamen, a general term for Buddhist monks) and Daoshi (Daoshi, a general term for Taoist priests) of both Buddhism (Shi) and Taoism (Dao) who were diligent and determined, those who were selected were allowed to enter the monastic life. In the seventh month, Fazang was summoned down the mountain to further discuss the matter of enlightenment. By the fifteenth day, Fazang was ordered to oversee the ordination of one hundred and twenty monks (Duseng, to ordain someone as a monk), and they were each given monastic robes and returned to their respective residences (all from 'Comprehensive Mirror in Aid of Governance').
The Dharma Master Zhixuan (Zhixuan, a personal name) was the son of the Xu family of Chengdu (Chengdu, a place name). He became a monk at a young age and went to the capital to study, gaining fame in the Jingluo (Jingluo, referring to the capital) area. He happened to be present when Emperor Wu of the Zhou Dynasty (Zhou Wudi, a personal name) issued an edict for debate. Zhixuan's arguments were outstanding, and his speech was clear and fluent. Later, he returned to his hometown. During the Kaiyun era of the Great Sui Dynasty, Zhou Xuanming (Zhou Xuanming, a personal name), the Prefect of Shu, went to the court to take the imperial examination. Emperor Wen of the Sui Dynasty (Sui Wendi, a personal name) asked him, 'Is Dharma Master Zhixuan well?' Zhou Xuanming did not know how to answer. The Emperor said, 'A famous monk of the country, and you do not recognize him. How can you be qualified for the position of inspector?' Zhou Xuanming kowtowed and apologized. Upon returning to Shu, he first went to the temple to pay respects to Dharma Master Zhixuan. At that time, Dharma Master Zhixuan lived in Fusheng Temple (Fusheng Temple, a temple name), and later entered Sanxue Mountain (Sanxue Mountain, a mountain name). He once composed a poem out of emotion: 'The beautiful peaks connect with layers of mist, the towering mountains reach halfway to the sky. Steep rocks sometimes droop and sometimes rise, dangerous peaks break and then connect again. Slanting stones extend into the mountain stream, swirling currents pour into winding springs. Wild red flowers indicate that the grass will wither, the arrival of spring is conveyed by the birds. The brocade of the trees does not need a loom to weave, the monkeys' cries do not need strings to play. Dense leaves make it difficult for the wind to pass through, sparse branches make it easy for shadows to penetrate. I hold books and lean against the idle pond, I lean on my cane and play in the fragrant fields. My mind wanders beyond the clear Han River, my thoughts linger on the white clouds. Fame and fortune are not my wish, let my mind be at peace here.' Because he was tired of the noise, he retired to the mountains and forests, and passed away with joy, at the age of one hundred and two.
The Later Zhou Dynasty (Hou Zhou, a dynasty name) experienced five rulers, totaling twenty-five years. Initially, Yuwen Tai (Yuwen Tai, a personal name), and the Grand Tutor Yuwen Hu (Yuwen Hu, a personal name), both revered Buddhism, and translated more than one hundred volumes of Buddhist scriptures with more than ten Sanzang (Sanzang, those proficient in Buddhist scriptures) from the Western Regions (Xiyu, the ancient name for the western regions of China) (the Xinchou year was renamed the first year of Dading). The Northern Dynasties (Bei Chao, a dynasty name) of Yuan Wei (Yuan Wei, a dynasty name), Eastern Wei (Dong Wei, a dynasty name), Western Wei (Xi Wei, a dynasty name), Northern Qi (Bei Qi, a dynasty name), and Later Zhou (Hou Zhou, a dynasty name), totaled one hundred and sixty-eight years, and eventually abdicated to the Sui Dynasty (Sui Chao, a dynasty name).
Yu Shinan (Yushi Nan, a personal name) of the Tang Dynasty (Tang Chao, a dynasty name) was proficient in the calendar. Someone asked him, 'Emperor Wu of Liang (Liang Wudi, a personal name) eliminated the wicked and quelled the violent, and eventually achieved imperial power, reigning over the world for more than fifty years, which can be described as both civil and military achievements. But he devoted himself to Buddhist scriptures and became a monk. What is the reason for this?'
。以萬乘之君。為匹夫之善。熏修不染。危亡已及。豈其梁之非耶。何福謙之無效。先生對曰。夫釋教出世之津樑。絕塵之軌躅。運于方寸之間。超于無有之表。塵累既盡。攀緣已息。然後入于解脫之門。至於化俗之法。則有佈施持戒忍辱精進禪定智慧。是類為六波羅蜜。與夫仁義禮智信。亦何異哉。蓋以所修為因。所報為果。人修此六行。皆多不全。有一缺焉。果亦隨滅。是以鬷明醜於貌。而慧於心。趙臺高於才而下於位。□褒富而無文。原憲貧而有道。其不同也。如斯懸絕。興喪得失。咸必由之。下士庸夫。見比干之剖心。以為忠直。不可為也。聞偃王之亡國。以為仁義。不足法也。若然者。盜跖高枕于東陵。莊蹺懸車于西蜀。考終厥命。良足貴乎。又問。周武毀滅二教。是耶非耶。先生曰非邪。或曰。請問其說。先生曰。釋氏之法。則色空無滯。人我兼忘。超出生死。歸於寂滅。此象外之談也。老氏之儀。則穀神不死。玄妙長存。長生久視。騰雲駕鶴。此區中之教也。至於止惡尚仁。勝殘去殺。並有功益於王化。無乖俗典。今之常僧犯律。道士違經。便謂其教可棄。其言可絕。何異責梼杌而廢堯。怨有苗而黜禹。見匏子氾濫。遠塞河源。昆岳方陽。遽投金燧。曾不思潤下之德。有利已深。變腥之用。其功甚博。
【現代漢語翻譯】 現代漢語譯本：以萬乘之君（擁有眾多軍隊的君王），做匹夫（普通人）的善事，熏修（修行）卻不免被污染，危亡已經臨近。難道是梁國（指梁武帝的國家）的過錯嗎？為何福謙（指行善）沒有效果呢？先生回答說：『佛教是出離世間的津樑（橋樑），是斷絕塵世的軌跡。它在方寸（內心）之間執行，超越于有無的表象之外。塵世的牽累既然已經斷絕，攀緣之心已經止息，然後才能進入解脫之門。至於教化世俗的方法，則有佈施、持戒、忍辱、精進、禪定、智慧，這些被稱為六波羅蜜（到達彼岸的方法）。這和仁義禮智信又有什麼不同呢？大概是以所修的行為作為因，所得到的報應作為果。人們修行這六種行為，大多不能完全做到，只要有一項缺失，果報也會隨之消失。因此鬷明（人名）相貌醜陋，但內心充滿智慧；趙臺（人名）才華很高，但地位低下；□褒（人名）富有卻沒有文采；原憲（人名）貧窮卻有道德。他們的不同之處，就像這樣懸殊。興盛和衰敗，得和失，都必定由此而來。下等的士人和平庸的人，看到比干（人名，因忠諫而被剖心）被剖心，就認為忠直是不可取的；聽到偃王（人名，因仁義而亡國）亡國，就認為仁義是不值得傚法的。如果這樣的話，盜跖（人名，古代的大盜）在東陵高枕無憂，莊蹺（人名，古代的將領）在西蜀懸掛車馬，最終得以善終，難道就值得推崇嗎？』 又問：『周武王毀滅佛教和道教，是對的還是錯的？』先生說：『是錯誤的。』有人說：『請問這是什麼道理？』先生說：『佛教的法則是色空無滯（色即是空，空即是色，沒有阻礙），人我兼忘（忘記自己和他人），超脫生死，歸於寂滅。這是象外的談論（超越現象之外的討論）。道教的儀軌則是穀神不死（道家認為人身有穀神，是生命之源），玄妙長存（玄妙的道理長久存在），長生久視（長生不老，長久存在），騰雲駕鶴（像神仙一樣自由自在）。這是區中的教義（世俗之內的教義）。至於止惡尚仁（停止作惡，崇尚仁德），勝殘去殺（消除殘暴，停止殺戮），都有功勞和益處對於王道教化，沒有違背世俗的典籍。現在有些僧人違反戒律，道士違背經典，就認為他們的教義可以拋棄，他們的言論可以斷絕，這和責怪梼杌（古代的兇獸）而廢棄堯（古代的聖賢），怨恨有苗（古代的部落）而罷黜禹（古代的聖賢）有什麼區別？看到匏子（葫蘆）氾濫，就想堵塞河源，崑崙山和方山剛剛顯露，就想用金燧（取火的工具）來燒燬它們。難道不考慮潤澤萬物的恩德，已經有利很深，改變腥穢的功用，它的功勞非常廣博嗎？』
【English Translation】 English version: To act with the benevolence of a commoner, despite being a ruler of ten thousand chariots (a king with a large army), to cultivate virtue but still be tainted by the world, and to face imminent ruin – is this the fault of Liang (referring to Emperor Wu of Liang's state)? Why is the practice of benevolence (Fu Qian) ineffective? The master replied, 'Buddhism is the bridge to transcend the world, the path to sever worldly ties. It operates within the confines of the mind, surpassing the realm of existence and non-existence. Once worldly burdens are shed and clinging ceases, one can enter the gate of liberation. As for methods to transform the populace, there are generosity, discipline, patience, diligence, meditation, and wisdom, which are known as the Six Paramitas (ways to reach the other shore). How are these different from benevolence, righteousness, propriety, wisdom, and trustworthiness? Generally, actions are the cause, and the resulting consequences are the effect. People who practice these six virtues often fall short, and if one is lacking, the result will also vanish. Therefore, Zong Ming (a person's name) was ugly in appearance but wise in heart; Zhao Tai (a person's name) was talented but of low status; □ Bao (a person's name) was wealthy but lacked refinement; Yuan Xian (a person's name) was poor but virtuous. Their differences are as vast as this. Rise and fall, gain and loss, all inevitably stem from these factors. Inferior scholars and common people, seeing Bi Gan (a person's name, who was killed for his loyalty) having his heart cut out, believe that loyalty is not worth pursuing. Hearing of King Yan (a person's name, who lost his kingdom due to benevolence) losing his kingdom, they believe that benevolence is not worth emulating. If that were the case, would the fact that Robber Zhi (a person's name, an ancient notorious robber) slept soundly in the Eastern Mausoleums and Zhuang Qiao (a person's name, an ancient general) hung up his chariots in Western Shu, ultimately dying peacefully, be worthy of praise?' He further asked, 'Was it right or wrong for King Wu of Zhou to destroy Buddhism and Taoism?' The master replied, 'It was wrong.' Someone asked, 'Please explain the reasoning.' The master said, 'The Buddhist Dharma is characterized by the emptiness of form without obstruction (form is emptiness, emptiness is form, without hindrance), the forgetting of self and others, transcending birth and death, and returning to stillness. This is a discussion beyond phenomena (a discussion beyond the realm of appearances). The Taoist rituals emphasize the undying valley spirit (Taoists believe that the human body has a valley spirit, which is the source of life), the eternal existence of profound mysteries, longevity and long life, and riding clouds and cranes (being as free as immortals). This is a doctrine within the realm of the world (a doctrine within the secular world). As for stopping evil and valuing benevolence, overcoming cruelty and ceasing killing, these all contribute to the benefit of the kingly way of governance and do not contradict secular classics. Now, some monks violate precepts, and Taoists violate scriptures, and people then believe that their teachings can be abandoned and their words can be cut off. How is this different from blaming Taowu (an ancient ferocious beast) and abandoning Yao (an ancient sage), resenting Youmiao (an ancient tribe) and dismissing Yu (an ancient sage)? Seeing gourds overflowing, one wants to block the source of the river; as soon as Kunlun Mountain and Fang Mountain appear, one wants to burn them with a fire drill (a tool for making fire). Does one not consider that the virtue of nourishing all things has already been deeply beneficial, and that the function of transforming the foul is extremely broad?'
井蛙觀井。躅于所見。輪迴長夜之迷。自取沉溺之苦。疑誤後學。良可痛哉。文中子周公篇云。詩書盛而秦世滅。非仲尼之罪也。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。或問佛子。曰聖人也。其教何如。曰西方之教也。又問易篇程元曰。三教何如。子曰。政惡多門久矣。曰廢之何如。曰非爾所及也。真君建德之事。適足推波助瀾。縱風止燎。子讀洪範。皇極讜議曰。三教於是乎可一矣。嘻易不云乎。茍非其人。道不虛行。
大隋
揚氏。名堅。都長安。自辛丑至戊寅。三主。三十七年。
辛丑 隋開皇元年 周大定元年二月。靜帝禪位於高祖○梁世宗天保二十年○陳宣帝大建十三年。
高祖文帝。二月受周禪即位。帝君臨億兆。庶政更新。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。法水流通。三月詔。於五岳之下。各置寺一所。崇奉三寶(三寶紀)。
帝以魏大統七年。六月十三日。生於同州般若尼寺。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。身如金剛。不可壞也。遂名帝曰那羅延。又曰。兒來處異倫。俗家穢雜。可就寺養三歲。大祖乃割宅為寺。以兒委尼。后皇妣來抱。忽化為龍
【現代漢語翻譯】 現代漢語譯本：井裡的青蛙只能看到井口那麼大的天空。他們被自己所見侷限，在漫長的輪迴之夜中迷失，自討沉溺之苦。他們的錯誤見解會誤導後來的學習者，真是令人痛心啊！《文中子·周公篇》里說，『詩書興盛，秦朝卻滅亡了，這不是孔子的罪過。玄學空談盛行，晉朝就衰亂了，這不是老子和莊子的罪過。齋戒修行盛行，梁朝就滅亡了，這不是釋迦牟尼的罪過。』有人問佛子，說：『佛是什麼樣的人？』回答說：『是聖人。』又問：『他的教義是怎樣的？』回答說：『是西方的教義。』又問《易篇》的程元說：『儒、釋、道三教怎麼樣？』程元回答說：『政治的弊端在於門路太多，已經很久了。』又問：『廢除它們怎麼樣？』程元回答說：『這不是你能做到的。』真君建德所做的事，恰恰是推波助瀾，縱容火勢蔓延。你讀過《洪範》中的皇極讜議嗎？其中說：『三教由此可以合一了。』唉，《易經》不是說過嗎？如果不是合適的人，道是不會白白推行的。
大隋
揚氏，名堅（隋文帝楊堅的名字），都城在長安。從辛丑年到戊寅年，經歷了三位皇帝，共三十七年。
辛丑年 隋開皇元年 周大定元年二月，靜帝（北周靜帝）將皇位禪讓給高祖（隋文帝楊堅）○梁世宗天保二十年○陳宣帝大建十三年。
高祖文帝（隋文帝楊堅），二月接受北周的禪讓即位。皇帝統治著億萬百姓，所有政事都煥然一新。減輕賦稅和刑罰，減少徭役。所有有牙齒和頭髮的人，都喜歡這太平盛世。在澄清天下之後，就開始復興三寶（佛教中的佛、法、僧）。因此，佛日的輝煌得以重現，佛法之水得以流通。三月下詔，在五嶽（中國的五座名山）之下，各建一座寺廟，來崇奉三寶（佛教中的佛、法、僧）。
皇帝在魏大統七年六月十三日，出生于同州般若尼寺。當時，紅光照亮了整個房間，紫氣充滿了庭院。有一位神尼，名叫智仙，對太祖（隋文帝的父親楊忠）說：『這個孩子是佛和天神所保佑的，身體像金剛一樣堅不可摧。』於是給皇帝取名為那羅延（梵語，意為金剛力士）。又說：『這個孩子的來處與衆不同，俗家污穢雜亂，可以送到寺廟裡撫養三年。』太祖於是割讓住宅作為寺廟，把孩子託付給尼姑。後來皇妣（隋文帝的母親）來抱他，忽然化為一條龍。
【English Translation】 English version: A frog in a well only sees the sky the size of the well's opening. Confined by what they see, they are lost in the long night of Samsara, bringing suffering upon themselves. Their erroneous views mislead later learners, which is truly lamentable! The 'Zhou Gong Chapter' of 'Wenzhongzi' says, 'Poetry and books flourished, yet the Qin Dynasty perished; this is not Confucius's fault. Metaphysical discussions prevailed, and the Jin Dynasty declined; this is not Laozi and Zhuangzi's fault. Fasting and cultivation were prevalent, and the Liang Dynasty fell; this is not Shakyamuni's fault.' Someone asked a Buddhist, saying, 'What kind of person is the Buddha?' The answer was, 'A sage.' Then asked, 'What is his teaching like?' The answer was, 'It is the teaching of the West.' Then Cheng Yuan of the 'Yi Chapter' was asked, 'What about the three teachings of Confucianism, Buddhism, and Taoism?' Cheng Yuan replied, 'The problem with politics is that there are too many paths, and it has been so for a long time.' Then asked, 'What about abolishing them?' Cheng Yuan replied, 'That is beyond your reach.' What Zhenjun Jiande did only served to fuel the flames and allow the fire to spread. Have you read the 'Huangji Dangyi' in the 'Hongfan'? It says, 'The three teachings can be unified from this.' Alas, doesn't the 'Book of Changes' say? If it is not the right person, the Dao will not be promoted in vain.
The Great Sui Dynasty
The Yang family, with Yang Jian (name of Emperor Wen of Sui) as the founder, had its capital in Chang'an. From the year Xin Chou to Wu Yin, there were three emperors, lasting for thirty-seven years.
Xin Chou Year, the first year of the Kaihuang era of the Sui Dynasty, the second month of the first year of the Dading era of the Zhou Dynasty. Emperor Jing (Emperor Jing of Northern Zhou) abdicated the throne to Gaozu (Emperor Wen of Sui, Yang Jian) ○ The twentieth year of the Tianbao era of Emperor Shizong of Liang ○ The thirteenth year of the Dajian era of Emperor Xuan of Chen.
Emperor Gaozu Wen (Emperor Wen of Sui, Yang Jian) ascended the throne in the second month after receiving the abdication from Northern Zhou. 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 lessened. All those with teeth and hair rejoiced in this peaceful and prosperous age. After clarifying the world, he began to revive the Three Jewels (Buddha, Dharma, Sangha in Buddhism). Therefore, the brilliance of the Buddha's sun was restored, and the water of the Dharma flowed. In the third month, an edict was issued to build a temple under each of the Five Sacred Mountains (the five famous mountains of China) to venerate the Three Jewels (Buddha, Dharma, Sangha in Buddhism).
The emperor was born on the thirteenth day of the sixth month of the seventh year of the Datong era of the Wei Dynasty in the Prajna Nunnery in Tongzhou. At that time, red light illuminated the entire room, and purple air filled the courtyard. There was a divine nun named Zhixian who said to Taizu (Emperor Wen of Sui's father, Yang Zhong), 'This child is blessed by the Buddha and the heavens, and his body is as indestructible as a diamond.' Therefore, the emperor was named Narayana (Sanskrit for Vajra Warrior). She also said, 'This child comes from a different realm, and the secular family is impure and chaotic. He can be sent to the temple to be raised for three years.' Taizu then donated his residence as a temple and entrusted the child to the nun. Later, the Empress Dowager (Emperor Wen of Sui's mother) came to hold him, and suddenly he transformed into a dragon.
。驚惶墮地。尼曰。何因妄觸我兒。遂令晚得天下。及七歲。尼告帝曰。兒后大貴。當自東方來。佛法將滅。賴汝而興。尼沉靜寡言。時言吉兇。莫不符驗。帝年十三。方始還家。及周武滅教。尼隱於帝家。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。追念阿阇梨。以為口實又云。朕興由佛法。而食麻豆。前身以從道。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。為尼作傳(釋道論衡)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。同天地以久長。自是每年至國忌日。廢務設齋。造像行道。八關懺法。奉資神靈○八月制曰。昔歲周道既衰。群兇鼎沸。朕出車煉。卒盪滌妖丑。節義之徒。輕身忘死。干戈之下。每聞徂落。永念群生蹈兵刃之苦。有壞至道。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。從暗出明。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(開皇三
【現代漢語翻譯】 現代漢語譯本： （孝靜帝）驚慌地跌倒在地。神尼說：『什麼原因讓你冒犯我的孩子，以至於讓他晚些時候才能得到天下？』等到（孝靜帝）七歲時，神尼告訴（高）歡說：『這孩子將來會大富大貴，應當從東方來。佛法將要衰滅，依靠你來使其興盛。』神尼沉靜寡言，時常說些吉兇之事，沒有不應驗的。孝靜帝十三歲時，才回到家中。等到周武帝滅佛時，神尼隱居在（高）歡家中，不久就去世了。到這時，孝靜帝果然從山東進入（洛陽）成為天子，大力興盛佛法，都如神尼所說。等到登基之後，每當顧視群臣，追念神尼阿阇梨（老師），作為談論的話題。又說：『我（的興起）是因為佛法，而吃麻豆。前身是從道人中來的。小時候在寺廟裡，至今喜歡聽鐘磬的聲音。』後來在寺廟和佛塔中，建立神尼的塑像，並命令史官為神尼作傳。（《釋道論衡》） 七月，（隋文帝）下詔說：『我追思太祖武元皇帝（楊忠），經歷三個朝代，奠定了我朝的帝業。追仰他的神聖謀略，事奉幽冥真寂。想要廣泛地崇建寶剎，開始建造伽藍（寺廟），增長福德因緣，稍微報答他的幽深旨意。那襄陽、隋郡、江陵、晉陽，都應該建立寺廟一座，建立碑文頌揚他的功德。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，持守八關齋戒，懺悔罪業，奉獻資財給神靈。 八月，（隋文帝）下詔說：『過去周朝的國運已經衰敗，各路兇惡勢力像鼎沸一樣。我率領軍隊，盪滌妖邪醜惡。那些有節義的人，輕視自身忘記生死，在戰爭中，常常聽到他們犧牲隕落。我永遠懷念眾生遭受兵刃的痛苦，有破壞至道的，興起救度脫離苦難的事業。想要建造福田，用法力冥冥之中幫助他們，希望那些為國犧牲的臣子，菩提心增長；那些悖逆的同夥，從黑暗中走向光明。一起探究苦空，都脫離生死。將鯨鯢（比喻戰場）的景象，化為微妙的佛臺；將龍蛇（比喻荒野）的戰場，永遠作為琉璃的清凈之境。』可以在相州戰地，建造伽藍（寺廟）一座。又將民眾觸犯法律而被處死的人，都為他們營辦齋飯。（開皇三年）
【English Translation】 English version: (Emperor Xiaojing) fell to the ground in panic. The nun said, 'What reason do you have to offend my child, causing him to obtain the empire later?' When (Emperor Xiaojing) was seven years old, the nun told (Gao) Huan, 'This child will be very rich and noble in the future, and should come from the East. The Buddha-dharma is about to decline, and it depends on you to revive it.' The nun was quiet and taciturn, often speaking of good and bad omens, and none of them failed to come true. Emperor Xiaojing returned home at the age of thirteen. When Emperor Wu of Zhou destroyed Buddhism, the nun lived in seclusion in (Gao) Huan's house and died not long after. At this time, Emperor Xiaojing indeed entered (Luoyang) from Shandong and became the Son of Heaven, greatly promoting the Buddha-dharma, all as the nun had said. After ascending the throne, whenever he looked at his ministers, he would recall the nun Acharya (teacher) as a topic of conversation. He also said, 'My (rise) is due to the Buddha-dharma, and I eat sesame and beans. My previous life came from among the Taoists. When I was young, I was in a temple, and I still enjoy hearing the sound of bells and chimes.' Later, in temples and pagodas, statues of the nun were erected, and historians were ordered to write a biography for the nun. (From 'Shi Dao Lun Heng') In July, (Emperor Wen of Sui) issued an edict saying, 'I recall Emperor Wu Yuan (Yang Zhong), the Grand Ancestor, who went through three dynasties and laid the foundation for our dynasty's imperial enterprise. I admire his divine strategies and serve the dark and silent truth. I want to widely build precious temples, begin to build monasteries (Gārama), increase the causes and conditions for blessings, and slightly repay his profound intentions. Xiangyang, Suijun, Jiangling, and Jinyang should all establish a temple and erect a stele to praise his merits. I hope that the solemn temples can be as indestructible as the void; guiding and promoting abundant merits, as long-lasting as heaven and earth.' From then on, every year on the anniversary of the emperor's death, government affairs were suspended, vegetarian meals were set up, Buddha statues were built, Dharma services were held, the Eight Precepts were observed, sins were repented, and offerings were made to the spirits. In August, (Emperor Wen of Sui) issued an edict saying, 'In the past, the Zhou dynasty's national fortune had declined, and all kinds of evil forces were like boiling cauldrons. I led the army to cleanse away the demonic and ugly. Those who had integrity disregarded themselves and forgot life and death, and in the war, they were often heard to sacrifice and fall. I will always remember the suffering of sentient beings from the pain of weapons, those who destroy the supreme path, and those who rise up to save and liberate from suffering. I want to build fields of merit, and use the power of the Dharma to help them in the dark, hoping that those ministers who sacrificed for the country will increase their Bodhi mind; those rebellious companions will move from darkness to light. Together, they will explore suffering and emptiness, and all will be liberated from birth and death. Transform the scene of whales and sharks (a metaphor for the battlefield) into a subtle Buddha platform; transform the battlefield of dragons and snakes (a metaphor for the wilderness) into a pure realm of lapis lazuli forever.' A monastery (Gārama) can be built in the battlefield of Xiangzhou. Also, for those people who violate the law and are executed, vegetarian meals should be prepared for them. (Kaihuang Three)
寶記)。
壬寅 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。皆曰大興善。帝昔龍潛。所經四十五州。至是同時起大興善寺。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)。
癸卯 三年下詔曰。朕欽崇聖教。念存神宇。其周朝所廢之寺。咸可修復。京兆太守蘇感奉來。于京城之內。選形勝之地。安置伽藍。於是合京城內。無問寬狹。有僧行道處。皆許立寺○帝又以生同州般若寺。以其故基。為太祖武元皇帝元明太后。造大興國寺(卞正)○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。每年正五九月。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(三寶記)。
甲辰 四年關輔旱。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。而趍向藏者極盛。帝聞之。手敕曰。弟子是俗人天子。律師是道人天子。有樂離俗者。任師度之。藏由是度人。前後數萬。晚以事聞。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。與帝同倫。坐必同榻。行必同輿。榮莫
【現代漢語翻譯】 現代漢語譯本： 壬寅年六月，隋朝下詔，認為龍首山適合建造都邑，於是就在那裡築城，稱為大興城，宮殿稱為大興殿，縣和園林都稱為大興善。隋文帝過去還是平民的時候，經過的四十五個州，都在這個時候同時興建大興善寺。詔令境內百姓，允許自由出家，並按人口出錢，用來建造佛像和經書。於是當時的社會風氣都隨之改變，民間的佛經比儒家經典多出幾千百倍（出自《資治通鑑》）。 癸卯年，開皇三年，隋文帝下詔說：『朕欽佩崇尚佛教，心中常念神廟。周朝所廢棄的寺廟，都可以修復。』京兆太守蘇感奉旨，在京城之內，選擇地形優越的地方，安置伽藍（寺廟）。於是整個京城之內，無論寬窄，只要有僧人修行的地方，都允許建立寺廟。隋文帝又因為自己出生在同州般若寺，就在原來的地基上，為太祖武元皇帝和元明太后建造了大興國寺（出自《卞正論》）。詔書上說：『好生厭惡殺戮，是為政的根本。佛道教導人們，善業可以依靠。凡是稟賦氣息、含有靈性的生命，都以生命為重。應該勸勉天下人同心救護生命。京城以及各州官府設立的寺廟，每年正月、五月、九月，都要從初八到十五日，在寺廟裡舉行法會。在這期間，遠近的百姓，凡是有生命的動物，都不得殺害（出自《三寶記》）。』 甲辰年，開皇四年，關中地區發生旱災。隋文帝帶領百姓到洛州就食。此前，律師靈藏和隋文帝是平民時的朋友。到這時，隋文帝命令靈藏陪同自己，而趨向靈藏的人非常多。隋文帝得知后，親手下敕書說：『弟子是俗人天子，律師是道人天子。有樂於出家的人，任憑靈藏度化。』靈藏因此度化了很多人，前後數萬人。後來這件事被上報，隋文帝非常高興地說：『律師教化人向善，弟子禁止人作惡，說法雖然不同，意思卻沒有什麼區別。』靈藏經常在宮內，和隋文帝關係親密，坐在一起，出行同乘一車，榮耀無比。
【English Translation】 English version: In the year Renyin, the sixth month, the Sui Dynasty issued an edict stating that Longshou Mountain was suitable for building a capital city. Consequently, a city was built there and named Daxing City, the palace was named Daxing Hall, and the county and gardens were all named Daxing Temple. Emperor Wen of Sui, when he was still a commoner, had passed through forty-five prefectures, and at this time, Daxing Temples were simultaneously built in all of them. An edict was issued to the people within the territory, allowing them to become monks freely, and to contribute money according to the population to build Buddhist statues and scriptures. As a result, the social customs of the time changed accordingly, and Buddhist scriptures in the folk were several thousand times more numerous than Confucian classics (from 'Zizhi Tongjian'). In the year Guimao, the third year of the Kaihuang era, Emperor Wen of Sui issued an edict saying: 'I admire and revere Buddhism, and I always think of the temples in my heart. The temples that were abandoned during the Zhou Dynasty can all be restored.' Su Gan, the governor of Jingzhao, received the order and selected places with advantageous terrain within the capital city to establish sangharamas (monasteries). Therefore, within the entire capital city, regardless of width or narrowness, wherever there were monks practicing, temples were allowed to be built. Emperor Wen of Sui also, because he was born in the Prajna Temple in Tongzhou, built the Daxingguo Temple on the original site for the Grand Ancestor Wuyuan Emperor and Empress Yuanming (from 'Bian Zheng Lun'). The edict stated: 'Loving life and hating killing is the foundation of governance. The Buddhist path teaches people that good deeds can be relied upon. All beings endowed with breath and possessing spirituality value life above all else. We should exhort all people in the world to protect life with one heart. In the capital city and in the state-established temples of various prefectures, every year in the first, fifth, and ninth months, from the eighth to the fifteenth day, Dharma assemblies should be held in the temples. During this period, people from near and far, all living beings, must not be killed (from 'Sanbao Ji').' In the year Jiachen, the fourth year of the Kaihuang era, there was a drought in the Guanzhong region. Emperor Wen of Sui led the people to Luozhou for food. Previously, the Vinaya Master Lingzang was a friend of Emperor Wen of Sui when he was a commoner. At this time, Emperor Wen of Sui ordered Lingzang to accompany him, and those who flocked to Lingzang were extremely numerous. When Emperor Wen of Sui learned of this, he personally issued an edict saying: 'The disciple is the Son of Heaven among the laity, and the Vinaya Master is the Son of Heaven among the monks. Those who are happy to leave the laity are allowed to be ordained by Lingzang.' Lingzang therefore ordained many people, tens of thousands in total. Later, this matter was reported, and Emperor Wen of Sui was very pleased and said: 'The Vinaya Master teaches people to do good, and the disciple forbids people to do evil. Although the words are different, the meaning is no different.' Lingzang often stayed within the palace, and his relationship with Emperor Wen of Sui was close. They sat together and traveled in the same carriage, and his glory was unparalleled.
加矣(僧史)。
乙巳 五年。帝請經法師。受菩薩戒。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。于大興善寺。受菩薩戒。然菩薩之教。以解脫為先。戒行之本。以慈悲為始。今囹圄幽暗。有動于壞。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○其年敕云。佛以正法。付囑國王。朕是人尊。受佛付囑。自今以後。訖朕一世。每月常請二七僧。隨番上下轉經。經師四人。大德三人。于大興善殿。讀一切經(卞正)。
丁未 隋開皇七年。後梁廣運二年。梁主琮入朝。文帝命立封為莒國公。后陳文帝命廢其國。梁三主三十八年。
法師曇遷。以齊入陳。隋興教法。遷攜論渡江。道俗欽承者眾。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。但道法初興。觸途草創。弘獎建立。終藉通人云。遷應詔至京師。大弘法化焉(僧史)。
己酉 開皇九年。陳禎明三年正月。後主降。封為長城公。叔寶于禎明元年時。江南妖異特異。臨湖草久塞忽開。帝惡之。乃自賣身於佛寺。為奴壓之。至是年國為隋所滅
【現代漢語翻譯】 加矣（僧史）。
乙巳 五年。皇帝請經法師，受菩薩戒。並下詔書說：『朕一向承受許多福佑，繼承並恭敬地接受天命。正想要歸依正確的覺悟，欽佩並崇尚殊勝的果報。現在請經法師在大興善寺受菩薩戒。然而菩薩的教導，以解脫為先；戒行的根本，以慈悲為開始。現在監獄幽暗，有損壞的情況。自流放罪以下的囚犯，全部可以赦免釋放。估計天下輕罪的囚犯，預先得到釋放的有二萬四千九百餘人。其中死罪降為其他刑罰的有三千七百餘人。希望所有有生命之物，一同知曉遷善。』那年皇帝下敕令說：『佛將正法，付囑給國王。朕是人中尊者，接受佛的付囑。從今以後，直到朕去世，每月常請二七位僧人，輪流上下轉經。經師四人，大德三人，在大興善殿，讀誦一切經典（卞正）。』
丁未 隋開皇七年，後梁廣運二年。梁主蕭琮入朝，文帝下令立他為莒國公。後來陳文帝下令廢除他的國家。梁朝三位君主共三十八年。
法師曇遷，從齊國進入陳國。隋朝興盛教法，曇遷攜帶論典渡過長江。道俗欽佩並接受他教導的人很多。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。承蒙風聞您的德行，實在懷有仰慕之情。希望您立即前來，以滿足朕的渴望。朕將與您一同崇建正法，刊定經典。只是道法初興，到處都是草創階段，弘揚獎勵和建立，最終要依靠通達之人。』曇遷應詔來到京師，大力弘揚佛法（僧史）。
己酉 開皇九年，陳禎明三年正月。後主陳叔寶投降，被封為長城公。陳叔寶在禎明元年時，江南出現妖異現象，臨湖的草地長期堵塞忽然開裂。陳叔寶厭惡這件事，於是親自將自己賣到佛寺，作為奴隸來鎮壓它。到這年，國家被隋朝所滅。
【English Translation】 Jia Yi (Monk History).
Yi Si, the fifth year. The Emperor invited Dharma Master Jing, received the Bodhisattva precepts, and issued an edict saying: 'I have long received many blessings, inheriting and respectfully accepting the mandate of heaven. I am about to take refuge in correct enlightenment, admiring and revering the supreme fruit. Now I invite Dharma Master Jing to receive the Bodhisattva precepts at Daxingshan Temple. However, the teachings of the Bodhisattva take liberation as the first priority; the foundation of precepts and conduct begins with compassion. Now the prisons are dark and there are damages. All prisoners below the level of exile can be pardoned and released. It is estimated that there are more than 24,900 prisoners with minor offenses in the world who will be released in advance. Among them, more than 3,700 people who were sentenced to death will have their sentences reduced. May all living beings know to move towards goodness together.' That year, the Emperor issued an edict saying: 'The Buddha entrusted the Dharma to the King. I am the most honored among men, receiving the Buddha's entrustment. From now on, until my death, I will regularly invite two groups of seven monks each month to rotate in reciting scriptures. Four scripture masters and three eminent monks will read all the scriptures in Daxingshan Hall (Bian Zheng).'
Ding Wei, the seventh year of the Kaihuang era of the Sui Dynasty, the second year of the Guangyun era of the Later Liang Dynasty. Xiao Cong (梁主) , the ruler of Liang, entered the court. Emperor Wen ordered him to be established as the Duke of Ju (莒國公). Later, Emperor Wen of Chen ordered the abolition of his state. The Liang Dynasty lasted for thirty-eight years under three rulers.
Dharma Master Tanqian entered the Chen Dynasty from the Qi Dynasty. When the Sui Dynasty promoted the Dharma, Tanqian crossed the Yangtze River with treatises. Many monks and laypeople admired and accepted his teachings. That year, the Emperor issued an edict saying: 'The Emperor respectfully inquires after Dharma Master Tanqian of Xuzhou. I have heard that you are diligent and精進 in Taoism, benefiting immeasurably. Having heard of your virtue, I truly cherish admiration. I hope you will come immediately to satisfy my longing. I will work with you to build the correct Dharma and publish the scriptures. However, the Dharma is just beginning to flourish, and everything is in its initial stages. Promotion, encouragement, and establishment ultimately rely on knowledgeable people.' Tanqian responded to the edict and came to the capital, greatly promoting the Dharma (Monk History).
Ji You, the ninth year of the Kaihuang era, the third year of the Zhenming era of the Chen Dynasty. In the first month, the last ruler of Chen, Chen Shubao (陳叔寶), surrendered and was enfeoffed as the Duke of Changcheng (長城公). In the first year of the Zhenming era, strange phenomena appeared in Jiangnan. The grass by the lake, which had been blocked for a long time, suddenly opened up. Chen Shubao hated this, so he personally sold himself to a Buddhist temple as a slave to suppress it. In this year, the country was destroyed by the Sui Dynasty.
隋開國至此。天下混一。遣使召阇那崛多至。敕于內史省。翻古梵書。來專主翻譯(隋史)。
薛𤀹字道賾。開皇初。擢尚書虞部侍郎。尋轉考功侍郎。兒時與宗中諸兒。戲于潤濵。見一黃蛇有角及足。召群兒共視。了無見者。以為不祥。歸大憂悴。母遇問之。𤀹以實對。時有僧詣宅求齋。母以事告之。僧曰。此兒之吉兆。早有名世。然壽不過六七耳。言訖不見。后入朝崇信佛法。終於四十二歲。四七之言驗矣。
庚戌 十年。帝幸晉陽。來遷法師隨駕。既達並部。又詔。令僧御殿行道。至夜召遷入內。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。且天地覆載。莫非王民。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。自十年四月以前。諸有僧尼私度者。並聽出家。故率土蒙度。數十萬人。遷之力也。尋下詔。為第四皇子蜀王秀。于京置勝光寺。敕請遷之徒眾住寺中。受王供養。僕射公卿。朝務之暇。皆執卷承旨(僧史)。
是歲旱。有旨命曇延法師祈雨雨不降。帝問其故。對曰。陛下君臣。雖通治體。然尚愆玄化。欲雨不雨。事由一
【現代漢語翻譯】 現代漢語譯本：隋朝開國至此，天下統一。隋文帝派遣使者召阇那崛多（Jñānagupta，一位來自印度的僧人）前來，命令他在內史省翻譯古代梵文經書，專門負責翻譯工作（出自《隋史》）。
薛𤀹（Xuē Dàozé），字道賾。開皇初年，被提拔為尚書虞部侍郎，不久又轉任考功侍郎。他小時候與宗族中的孩子們在潤水邊玩耍，看見一條黃色的蛇，有角和足。他叫其他孩子一起看，但沒有人看見。他認為這是不祥之兆，回家后非常憂愁。他的母親問他原因，𤀹如實相告。當時有僧人到他家化緣，他的母親把這件事告訴了僧人。僧人說：『這是這個孩子的吉兆，他早晚會成名於世，但壽命不會超過四十六七歲。』說完就不見了。後來薛𤀹入朝為官，崇信佛法，最終在四十二歲去世，僧人所說的四十六七歲應驗了。
庚戌年，開皇十年，隋文帝前往晉陽。來遷法師（Lái Qiān Fǎshī，一位僧人）隨同前往。到達并州后，隋文帝又下詔，命令僧人在殿內舉行法事。到了晚上，召來遷入內，與他同榻而臥。隋文帝說：『弟子我這次出行到這裡，聽說有很多私自剃度的僧人，我想讓他們合法化。』來遷說：『過去周武帝滅佛，眾僧隱遁。陛下您統治天下，弘揚佛法，沒有不歌頌讚美的。有歸來投奔聖德的，雖然多次蒙受恩準，但來的人有先有後，導致時間上有差異。而且天地覆蓋承載，沒有不是陛下的子民。至尊您提拔引導四方，難道只讓一地百姓蒙受恩慶嗎？』隋文帝沉思片刻，才答應了。於是下令說：『自開皇十年四月以前，所有私自剃度的僧尼，都允許出家。』因此全國各地蒙受恩準出家的有數十萬人，這是來遷的功勞。不久，隋文帝下詔，為第四個兒子蜀王楊秀在京城建造勝光寺，命令來遷及其弟子們住在寺中，接受蜀王的供養。僕射、公卿等官員，在處理政務之餘，都拿著經卷聽從來遷的教誨（出自《僧史》）。
這一年發生旱災，隋文帝下旨命令曇延法師（Tán Yán Fǎshī，一位僧人）祈雨，但雨沒有降下來。隋文帝問他原因，曇延回答說：『陛下和群臣，雖然精通治理國家的方法，但還缺少玄妙的教化。想下雨卻下不下來，原因就在這裡。』
【English Translation】 English version: From the founding of the Sui Dynasty to this point, the empire was unified. Emperor Wen of Sui dispatched envoys to summon Jñānagupta (a monk from India), ordering him to translate ancient Sanskrit scriptures in the Department of Palace Affairs, specifically in charge of translation work (from the History of the Sui Dynasty).
Xue Daoze, courtesy name Daoze. In the early years of the Kaihuang era, he was promoted to Vice Minister of the Ministry of Public Works, and soon after transferred to Vice Minister of the Ministry of Personnel. When he was a child, he was playing with other children of his clan by the Run River, and saw a yellow snake with horns and feet. He called the other children to look at it together, but no one saw it. He considered this an ominous sign and was very worried when he returned home. His mother asked him the reason, and Daoze told her the truth. At that time, a monk came to his house seeking alms, and his mother told the monk about this matter. The monk said, 'This is an auspicious sign for this child, he will become famous in the world sooner or later, but his life will not exceed forty-six or forty-seven years.' After saying this, he disappeared. Later, Xue Daoze entered the court as an official and believed in Buddhism. He eventually died at the age of forty-two, and the monk's words about forty-six or forty-seven years were fulfilled.
In the gengxu year, the tenth year of the Kaihuang era, Emperor Wen of Sui went to Jinyang. The Dharma Master Lai Qian (Lái Qiān Fǎshī, a monk) accompanied him. After arriving in Bingzhou, Emperor Wen of Sui issued another decree, ordering monks to perform religious services in the palace. In the evening, he summoned Lai Qian into the inner palace and shared his bed with him. Emperor Wen of Sui said, 'I, your disciple, have come here on this journey and have heard that there are many privately ordained monks. I would like to legalize their status.' Lai Qian said, 'In the past, Emperor Wu of the Northern Zhou Dynasty suppressed Buddhism, and the monks went into hiding. Your Majesty now rules the empire and promotes Buddhism, and everyone sings your praises. Those who have returned to seek refuge in your virtuous rule, although they have received your grace many times, have come at different times, resulting in differences in timing. Moreover, everything under heaven is your subject. Your Majesty, in uplifting and guiding all directions, should not only allow one region to receive blessings.' Emperor Wen of Sui pondered for a moment before agreeing. He then issued an order saying, 'From before the fourth month of the tenth year of the Kaihuang era, all monks and nuns who have been privately ordained are allowed to be ordained.' Therefore, hundreds of thousands of people throughout the country were ordained, which was due to Lai Qian's efforts. Soon after, Emperor Wen of Sui issued a decree to build Shengguang Temple in the capital for his fourth son, Prince Yang Xiu of Shu, and ordered Lai Qian and his disciples to live in the temple and receive offerings from the Prince of Shu. Officials such as the Vice President of the Department of State Affairs and other ministers, during their spare time from handling government affairs, would hold scriptures and listen to Lai Qian's teachings (from the History of Monks).
In this year, there was a drought. Emperor Wen of Sui issued an order for the Dharma Master Tan Yan (Tán Yán Fǎshī, a monk) to pray for rain, but the rain did not fall. Emperor Wen of Sui asked him the reason, and Tan Yan replied, 'Your Majesty and your ministers, although proficient in the methods of governing the country, still lack profound teachings. The reason why it wants to rain but does not is because of this.'
二也。帝識其意。來有司。擇日于正殿設儀。命延受八戒。群臣以次受訖。炎威如焚。而大雨沛然。帝大悅。自是每入朝。必親奉御膳供之○是年。詔贊皇山智舜禪師。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。朕甚喜焉。朕弘護正法。夙夜無怠。今遣開府盧元壽。指宣往意。並送香物。如別幅(僧傳)。
辛亥 十一年。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。朕位在人主。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(開皇三寶紀)○法即曇延。臨終上表辭帝。托以外護。帝哀甚。葬日百僚縞服送。內史[廿/(師-(白-日))]道衡文祭。略曰。往逢道喪。玄綱落紐。棲心幽宕。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。郁為稱旨。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(僧史)。
癸丑 十二年十二月八日。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
【現代漢語翻譯】 現代漢語譯本： 二（也）。皇帝明白了他的意思，告知有關部門，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，（此時）炎熱如焚，卻突然下起大雨。皇帝非常高興。從此以後，每次上朝，必定親自準備御膳供養延法師。 這一年，皇帝下詔給贊皇山智舜禪師，詔書說：『皇帝恭敬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，朕非常欣喜。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，如別幅（僧傳）所載。』
辛亥（年），十一年。皇帝頒佈詔令說：『如來設立教法，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。朕身為君主，繼承和發揚三寶，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。何況是福德事業，哪裡有什麼公私之分呢？從今以後，凡是營建功德，普天之下，共同參與建造，隨順他們的意願，不要產生分別心。希望一切法門，共同歸於不二之境，十方世界，都到達菩提（開皇三寶紀）。』 法師就是曇延。臨終前上表向皇帝辭別，託付（皇帝）護持佛法。皇帝非常悲痛。安葬之日，百官身穿喪服送葬。內史[廿/(師-(白-日))]道衡撰寫祭文，大略是說：『（法師）以往遇到佛法衰敗，玄妙的綱紀鬆弛斷裂，（法師）安身於幽深曠遠之處，堅定不移。高官厚祿，不能改變他的心意；嚴厲的威勢和峻刻的刑法，不足以使他畏懼。聖明的皇上開創運勢，佛法再次興盛，（法師）卓然不群，成為僧人中的佼佼者。皇上降低尊貴的身份，申明師生的道義。三寶因此得以弘揚護持，二諦憑藉他得以宣揚。確實足以追趕鳩摩羅什，超越慧遠大師啊！（僧史）。』
癸丑（年），十二年十二月初八日。隋朝皇帝佛弟子楊堅，恭敬稟告十方三寶。仰望如來慈悲弘揚佛道，救濟包含有情眾生，斷除邪
【English Translation】 English version: Two (also). The emperor understood his intention and informed the relevant departments, selecting an auspicious day to set up a ceremony in the main hall, ordering Dharma Master Yan to transmit the Eight Precepts. After the ministers had successively received the precepts, it was as hot as burning, but suddenly a heavy rain fell. The emperor was very pleased. From then on, every time he went to court, he would personally prepare imperial meals to offer to Dharma Master Yan. In this year, the emperor issued an edict to Chan Master Zhishun of Mount Zanhuang, the edict said: 'The emperor respectfully inquires after Chan Master Zhishun of Mount Zhanghong in Zhao Prefecture. The Chan Master's Dharma body is pure and excellent, teaching the people, enabling them to achieve enlightenment early, which pleases Us greatly. We promote and protect the Right Dharma, not daring to slacken day and night. Now We dispatch Kaifu Lu Yuanshou to convey Our intentions and send incense and other items, as recorded in another volume (Monk's Biography).'
In the year of Xinhai, the eleventh year. The emperor issued an edict saying: 'The Tathagata established the teachings, the meaning lies in equality; the Bodhisattvas' aspiration originally has no difference. Therefore, they can guide the masses and save sentient beings. We, as the monarch, inherit and promote the Three Jewels, forever follow the supreme truth, and propagate the Mahayana Buddhism. All dharmas are clearly understood, and there is no distinction between self and others in essence. Moreover, in meritorious deeds, how can there be any distinction between public and private? From now on, all meritorious constructions, within the entire realm, shall be jointly built, according to their wishes, without creating any discrimination. May all Dharma gates return to the non-dual realm together, and all worlds in the ten directions reach Bodhi (Kaihuang Three Jewels Record).' The Dharma Master was Tanyan. Before his death, he submitted a memorial to bid farewell to the emperor, entrusting (the emperor) to protect the Dharma. The emperor was very saddened. On the day of the funeral, hundreds of officials wore mourning clothes to see him off. The Inner Secretary [廿/(師-(白-日))] Daoheng wrote a eulogy, which roughly said: '(The Dharma Master) previously encountered the decline of Buddhism, the mysterious principles were loosened and broken, (the Dharma Master) settled in a secluded and remote place, steadfast and unyielding. High positions and generous salaries could not change his mind; severe power and harsh laws were not enough to make him fear. The wise emperor initiated the fortune, and Buddhism flourished again, (the Dharma Master) stood out from the crowd and became a leader among monks. The emperor lowered his noble status and declared the righteousness of teacher and student. The Three Jewels were thus promoted and protected, and the Two Truths were propagated through him. He is indeed sufficient to catch up with Kumarajiva and surpass Master Huiyuan! (Monk's History).'
In the year of Guichou, the twelfth year, on the eighth day of the twelfth month. The Sui Emperor, Buddhist disciple Yang Jian, respectfully reports to the Three Jewels of the ten directions. Looking up to the Tathagata's compassionate propagation of the Buddha's path, saving sentient beings, and cutting off evil
惡之源。開仁善之路。自朝及野。咸所依憑。自周代亂常。侮蔑聖蹟。寺塔毀廢。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。雖誠心懇到。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。皇后亦施如前數。王公已下。爰及黔黎。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。京城宿德等。並相勸率。再日設齋。奉慶經像。百十萬人。
天臺智者。重返盧山。晉王再請出城。著凈名疏。偶蕭妃疾苦。王致書請救。師建齋七日。行光明懺。忽一鳥飛入壇。宛轉而死。須臾飛去。師知妃當愈。翌日果瘳。王大喜慶。至丁巳十一月二十二日。于石城寺。端坐而逝。作書七紙。與晉王敘別。囑以大法。釋灌頂。奉遺書與晉王。王遣司馬王弘。到山為設千僧齋。造國清寺(本傳)。
丁巳 十七年。翻經學士費長房。成都人。初為僧。周廢教返俗。隋興乃習白衣。預參譯筆受詞義。是年
【現代漢語翻譯】 現代漢語譯本：罪惡的根源啊，開啟仁慈善良的道路。從朝廷到民間，都依靠佛法。自從周朝擾亂常綱，侮辱輕蔑聖賢的遺蹟，寺廟寶塔被摧毀廢棄，經書佛像也散失淪亡，導致愚昧的人無法得到引導而走出昏聵迷茫，有智慧的人也無法尋找到靈驗的聖蹟。弟子我過去憑藉著三寶的因緣，如今承蒙昌盛的國運，作為百姓的父母官，想要拯救百姓，重新顯現佛的尊容，再次弘揚佛的神聖教化。將要對那些倒塌的基業和毀壞的遺蹟，重新進行莊嚴的修繕；對於那些被廢棄的佛像和遺失的經書，全部都令人雕刻撰寫。雖然誠心懇切，但還是擔心做得不夠周全，所以再次勤勉地尋求，現在得以顯現出來。但是這些（經像）已經沉寂多年，被污損破壞，放置在不合適的地方。這些事情，都是由於弟子我的過失。現在在三寶面前，真心誠意地懺悔。周朝滅亡的時候，無論是官方還是民間，無論是上層還是下層，都有毀壞佛像、殘害經書、輕慢僧人、破壞寺廟的行為。對於這些嚴重的罪過，我全部都進行懺悔。恭敬地捐獻所有被毀壞廢棄的經書佛像，絹十二萬匹。皇后也捐獻和之前一樣的數量。王公大臣以下，以及普通百姓，又恭敬地捐獻錢一百萬。希望三寶能夠證明，接受弟子我的懺悔。當時臺宮的主管，省府的官員，州縣的佐官史官，各個寺廟的僧尼，京城裡有聲望的德高望重的人等等，都互相勸勉，再次設齋供奉，慶祝經書佛像的重現，人數達到百十萬人。 天臺智者大師，再次回到廬山。晉王再次邀請他出城，撰寫《凈名疏》。恰逢蕭妃生病痛苦，晉王寫信請求智者大師救治。智者大師設立齋戒七天，舉行光明懺法。忽然有一隻鳥飛入壇場，盤旋哀鳴而死，不久就飛走了。智者大師知道蕭妃的病一定會好。第二天，蕭妃的病果然痊癒了。晉王非常高興，大肆慶祝。到了丁巳年十一月二十二日，在石城寺，端坐而逝。寫了七張紙的書信，與晉王敘別，囑託他弘揚大法。釋灌頂，將遺書奉獻給晉王。晉王派遣司馬王弘，到山中為智者大師設千僧齋，建造國清寺（見《本傳》）。 丁巳年，即（隋朝）第十七年。翻譯經書的學士費長房，是成都人。起初是僧人，周朝廢除佛教后還俗。隋朝興盛后，就以在家居士的身份學習佛法，參與翻譯經書，記錄和理解經文的含義。就在這一年。
【English Translation】 English version: The source of evil, opening the path of benevolence and kindness. From the court to the countryside, all rely on it. Since the Zhou Dynasty disrupted the norms and insulted the traces of the sages, temples and pagodas were destroyed and abandoned, and scriptures and images were lost and perished, causing the ignorant to have no way to be guided out of confusion, and the wise to have no way to find spiritual sanctity. Your disciple, relying on the causes and conditions of the Three Jewels in the past, now enjoys a prosperous destiny. As the parents of the people, I think of saving the common people, re-manifesting the Buddha's dignified appearance, and re-promoting the divine teachings of Buddhism. The collapsed foundations and destroyed traces will be re-decorated and made solemn. The abandoned images and lost scriptures will all be carved and written. Although the sincerity is earnest, I am still afraid that it is not comprehensive enough, so I diligently seek again, and now it can be revealed. However, these (scriptures and images) have been silent for many years, defiled and damaged, and placed in inappropriate places. These things are due to the fault of your disciple. Now, before the Three Jewels, I sincerely repent. When the Zhou Dynasty was destroyed, whether official or private, whether upper or lower, there were acts of destroying Buddha images, harming scriptures, disrespecting monks, and destroying temples. For these serious sins, I all repent. I respectfully donate all the destroyed and abandoned scriptures and images, 120,000 bolts of silk. The Empress also donates the same amount as before. From princes and ministers down to the common people, they also respectfully donate one million coins. May the Three Jewels bear witness and accept the repentance of your disciple. At that time, the head of the Taigong Palace, the officials of the provincial government, the officials and scribes of the prefectures and counties, the monks and nuns of various temples, the respected elders of the capital, etc., all encouraged each other to set up a vegetarian feast again to celebrate the reappearance of the scriptures and images, with hundreds of thousands of people. The Tiantai Zhiyi Master returned to Mount Lu again. The Prince of Jin invited him out of the city again to write the 'Vimalakirti Sutra Commentary'. Coincidentally, Consort Xiao was sick and in pain, and the Prince of Jin wrote a letter requesting Zhiyi Master to treat her. Zhiyi Master set up a seven-day fast and performed the Bright Light Repentance Dharma. Suddenly, a bird flew into the altar, circling and wailing before dying, and soon flew away. Zhiyi Master knew that Consort Xiao's illness would definitely get better. The next day, Consort Xiao's illness indeed recovered. The Prince of Jin was very happy and celebrated greatly. On the 22nd day of the eleventh month of the Ding Si year, he passed away peacefully in the Shicheng Temple. He wrote a letter of seven pages, bidding farewell to the Prince of Jin and entrusting him with the propagation of the Great Dharma. Shi Guanding presented the posthumous letter to the Prince of Jin. The Prince of Jin sent Sima Wang Hong to the mountain to set up a thousand-monk feast for Zhiyi Master and build the Guoqing Temple (see 'Biography'). In the Ding Si year, the seventeenth year (of the Sui Dynasty). The scholar of translating scriptures, Fei Changfang, was from Chengdu. He was initially a monk, but returned to secular life after the Zhou Dynasty abolished Buddhism. After the Sui Dynasty flourished, he studied Buddhism as a layman, participating in the translation of scriptures, recording and understanding the meaning of the scriptures. It was in this year.
十二月二十三日。奏其所撰歷代三寶紀十五卷。備載歷代翻譯之經。與傳譯僧俗之人名字首末。下敕行之入藏。
戊午 帝與雙林寺沙門惠則等書曰。朕受天命。君臨天下。撫育黎元。尊崇三寶。重興教法。四生蒙福。十方含靈。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(本傳)。
辛酉 仁壽元年。初帝潛龍時遇梵僧。以舍利一裹授之曰。檀越他日為普天慈父。此大覺遺靈。故留與供養。帝登極后。嘗與法師曇遷。各置舍利于掌而數。或少或多。竟莫能定。遷曰。諸佛法身。過於數量。非世門取測。帝始作七寶箱貯之。至是海內大定。帝憶其事。於是以岐雍泰華岳衡州等三十州。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。請解法相。堪宣導者。各將二人。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
【現代漢語翻譯】 現代漢語譯本：十二月二十三日，（有人）上奏了他撰寫的《歷代三寶紀》十五卷，詳細記載了歷代翻譯的佛經，以及參與翻譯的僧人和俗人的姓名和事蹟。皇帝下令將此書頒行，收入藏經。
戊午日，皇帝與雙林寺的沙門惠則等人通訊，說：『朕奉天命，君臨天下，撫養百姓，尊崇佛、法、僧三寶，重振佛教。希望所有生命都能蒙受福祉，十方世界的眾生都能獲得仁愛和長壽。你們要為普天下的眾生，宣揚佛教的教義，精進修行，朕對此深感欣慰。既然這樣做能利益眾生，就不要怕辛苦。』（出自《本傳》）
辛酉日，仁壽元年，當初皇帝還是潛龍（指未登基時）的時候，遇到一位梵僧（指來自印度的僧人），梵僧給他一包舍利（Buddha's relics），說：『檀越（dàn yuè，施主，donor），將來您會成為普天下的慈父，這是偉大的覺悟者（指佛陀）遺留下來的聖物，所以留給您供養。』皇帝登基之後，曾經與法師曇遷（Tán Qiān）各自將舍利放在手掌中計數，有時多有時少，始終無法確定。曇遷說：『諸佛的法身，超越了數量的限制，不是世俗的計量方式可以測度的。』皇帝於是製作了七寶箱來儲藏舍利。到了這時，天下已經安定，皇帝想起了這件事。於是下令在岐州、雍州、泰州、華州、岳州、衡州等三十個州，各自建造舍利塔。六月，皇帝下詔說：『仰慕正覺（指佛陀）的大慈大悲，救護眾生，為大眾提供渡河的橋樑。朕歸依佛、法、僧三寶，重振佛教，希望與天下百姓，共同修習福業，永遠種下善因，一同登上妙果（指成佛）。應該邀請沙門（指佛教出家人）三十人，講解佛法的真諦，挑選能夠宣講佛法的人，每人配備兩人作為助手，再配備一名散官（指沒有實職的官員）。每人攜帶薰陸香一百二十斤，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，用來供給建造佛塔的費用。另外，僧尼們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中。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，務必盡心盡力，誠懇恭敬。』這年六月十三日，皇帝……』
【English Translation】 English version: On the twenty-third day of the twelfth month, someone presented the 'Records of the Three Jewels Through the Dynasties' in fifteen volumes, which he had compiled. It meticulously recorded the sutras translated throughout the dynasties, as well as the names and deeds of the monks and laypeople who participated in the translations. The emperor ordered that this book be promulgated and included in the Tripitaka (Buddhist canon).
On the day of Wuwu, the emperor wrote to the Shramana (Buddhist monk) Huize and others at Shuanglin Temple, saying: 'I have received the Mandate of Heaven, ruling over the world, nurturing the people, and honoring the Three Jewels (Buddha, Dharma, Sangha), revitalizing the Buddhist teachings. May all living beings receive blessings, and may all sentient beings in the ten directions attain benevolence and longevity. You should propagate the sacred teachings of Buddhism for all beings, practice diligently, and I am deeply gratified by this. Since doing so benefits many, do not be afraid of hardship.' (From 'His Biography')
On the day of Xinyou, in the first year of Renshou, when the emperor was still a 'hidden dragon' (referring to his time before ascending the throne), he met a Brahmin monk (referring to a monk from India). The Brahmin monk gave him a packet of Sharira (Buddha's relics), saying: 'Danapati (dān yuè, donor), in the future you will become a compassionate father to all under heaven. These are the relics left behind by the Great Awakened One (referring to the Buddha), so I leave them for you to venerate.' After the emperor ascended the throne, he once placed Sharira in his palm and counted them with the Dharma master Tan Qian. Sometimes there were more, sometimes less, and it was never possible to determine the exact number. Tan Qian said: 'The Dharmakaya (Dharma body) of all Buddhas transcends the limitations of quantity and cannot be measured by worldly methods.' The emperor then made seven-treasure boxes to store the Sharira. At this time, the empire was stable, and the emperor remembered this event. Therefore, he ordered the construction of Sharira stupas (pagodas) in thirty prefectures, including Qizhou, Yongzhou, Taizhou, Huazhou, Yuezhou, and Hengzhou. In June, the emperor issued an edict saying: 'I admire the great compassion of the Perfectly Awakened One (referring to the Buddha), who saves all beings and provides a bridge for the masses to cross the river of suffering. I take refuge in the Three Jewels, revitalize Buddhism, and hope to cultivate meritorious deeds together with the people of the world, plant good causes forever, and ascend to the wonderful fruit (referring to Buddhahood) together. Thirty Shramanas (Buddhist monks) should be invited to explain the true meaning of the Dharma, and those who are able to preach the Dharma should be selected, each equipped with two assistants and one idle official (referring to an official without a real position). Each person should carry one hundred and twenty catties of frankincense and send the Sharira to thirty prefectures to build pagodas. Each prefecture should arrange three hundred and sixty monks to hold 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 money donated will be used to supply the cost of building the pagodas. In addition, monks and nuns will universally set up vegetarian meals for the Sharira. It is limited to the hour of noon on the fifteenth day of the tenth month, and the Sharira will be placed in stone coffins together. Officials below the governor and prefect, unless there is military affairs, will stop daily affairs for seven days and specially inspect and supervise the Dharma assembly, and must do their best, sincerely and respectfully.' On the thirteenth day of June of this year, the emperor...'
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。琉璃瓶盛金瓶。置舍利于其內。諸沙門各奉舍利而行。初入城。總管刺史諸官夾道步引。四部大眾。威儀齊肅。共以幡蓋臺輦。種種音樂。盡來供養。圍繞讚唄。沙門對四部眾。作是唱言。至尊以菩薩大慈。哀愍眾生。是故分佈舍利起塔。共天下同作善因。乃請懺悔文曰。菩薩戒弟子。大隋皇帝某敬曰。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。時大眾聞之。舍施財賄衣服。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。悉皆如是。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。降御東廂。親率文武百寮。素餐齋戒。及舍利入塔畢。帝曰。佛法重興。必有感應。其後處處[袁-口]奏。皆瑞有應(弘明集)○十月內帝及后。每因食次。于齒下得舍利。以金碗水浮其一。出示百官。須臾忽有兩粒。凡得十九粒。多放光明。王公百僚。以舍利應感非一
【現代漢語翻譯】 現代漢語譯本 皇帝親自用七寶箱，從宮內取出三十顆舍利（Śarīra，佛陀或高僧火化后的遺骨），供奉在御案上，與眾沙門（Śrāmaṇa，出家修道者）一起燒香禮拜。皇帝祈願自己常以正法（dharma，佛法）護持三寶（Triratna，佛、法、僧），救度眾生。於是取來金瓶和琉璃瓶各三十個，用琉璃瓶裝著金瓶，將舍利安放在其中。眾沙門各自捧著舍利前行。初入城時，總管、刺史等官員在道路兩旁步行引導，四部大眾（比丘、比丘尼、優婆塞、優婆夷）威儀整肅，共同用幡蓋、臺輦和各種音樂，竭盡所能地供養，圍繞讚頌。沙門面向四部大眾宣唱道：『至尊（皇帝）以菩薩（Bodhisattva）的大慈悲心，哀憐愍念眾生，所以分佈舍利建造佛塔（Stūpa），與天下人共同種下善因。』 於是宣讀懺悔文說：『菩薩戒弟子，大隋皇帝某敬稟三寶：弟子蒙受三寶的加持，作為百姓的君父，現在分佈舍利建造佛塔，愿為眾生懺悔各種罪過。』當時大眾聽聞后，捐舍財物和衣服，數量不可勝數，都發誓說：『從今以後，修善斷惡。』即使是屠夫、獵人和殘暴之人，也開始注重行善。 當舍利將要放入函中時，沙門高舉寶瓶，巡視大眾，讓大家共同瞻仰光明，哀傷戀慕地號哭，聲音震動大地。凡是安置舍利的地方，情況都如此。 皇帝在十月十五日午時，在大興殿西南方，手執玉圭站立，延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，皇帝來到東廂，親自率領文武百官，吃素齋戒。等到舍利入塔完畢，皇帝說：『佛法重興，必定會有感應。』之後各地奏報，都說有祥瑞的應驗。（出自《弘明集》） 十月內，皇帝和皇后，每次吃飯時，都從牙齒下得到舍利。用金碗盛水，將其中一顆舍利浮在水面上，展示給百官觀看，一會兒忽然又出現兩顆舍利。總共得到十九顆舍利，大多放出光明。王公百官都認為舍利的應驗不止一件。
【English Translation】 English version The Emperor himself, using seven-jeweled boxes, took out thirty Śarīras (relics of the Buddha or high monks) from within the palace and placed them on the imperial desk, offering incense and paying homage together with the Śrāmaṇas (monks). The Emperor prayed that he would always uphold the Triratna (Three Jewels: Buddha, Dharma, Sangha) with the true Dharma (teachings) and save all sentient beings. Then, he took thirty gold bottles and thirty crystal bottles, placing the gold bottles inside the crystal bottles, and enshrining the Śarīras within them. The Śrāmaṇas each carried a Śarīra and proceeded. Upon entering the city, the chief administrator and the governor, along with other officials, walked on either side of the road to guide the way. The fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) were solemn and respectful, and together they offered canopies, platforms, and various kinds of music, doing their utmost to make offerings, circumambulating and chanting praises. The Śrāmaṇas, facing the fourfold assembly, proclaimed: 'His Majesty, with the great compassion of a Bodhisattva, pities and has compassion for all sentient beings. Therefore, he distributes the Śarīras to build Stūpas (pagodas), so that all under heaven may together plant the seeds of goodness.' Then, a confession was recited, saying: 'Disciple of the Bodhisattva precepts, Emperor of the Great Sui Dynasty, respectfully reports to the Triratna: Your disciple, receiving the blessings of the Triratna, as the sovereign and father of the people, now distributes the Śarīras to build Stūpas, wishing to repent for all the sins of sentient beings.' At that time, upon hearing this, the assembly donated wealth and clothing in countless amounts, and all vowed: 'From this day forward, we will cultivate goodness and cease evil.' Even butchers, hunters, and cruel people began to focus on doing good. When the Śarīras were about to be placed in the casket, the Śrāmaṇas held the precious bottles high, showing them to the assembly, allowing everyone to behold the light. They wept with sorrow and longing, and their voices shook the earth. Wherever the Śarīras were enshrined, the situation was the same. On the fifteenth day of the tenth month, at noon, the Emperor stood in the southwest of the Daxing Hall, holding a jade tablet, and invited Buddha images and three hundred and sixty Śrāmaṇas, with canopies, incense, flowers, chanting, and music, from the Daxingshan Temple to the hall. After offering incense and paying homage, the Emperor went to the east wing and personally led the civil and military officials in fasting and observing abstinence. After the Śarīras were enshrined in the Stūpa, the Emperor said: 'The revival of the Buddha Dharma will surely have a response.' Afterwards, reports from various places all said that there were auspicious signs. (From the Hongming Ji) During the tenth month, the Emperor and Empress, every time they ate, obtained Śarīras from under their teeth. They used a gold bowl filled with water to float one of the Śarīras on the surface and showed it to the officials. After a while, two more Śarīras suddenly appeared. A total of nineteen Śarīras were obtained, most of which emitted light. The princes and officials all believed that the responses from the Śarīras were not just one instance.
。上表奉賀。復下詔曰。仰惟正。覺普蓋眾生。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。庶三途六道。俱免蓋纏。稟性含靈。同登妙果○旹高麗百濟新羅三國使者將還。各請一舍利。于本國起塔供養。詔並許之(並隋書)○十二月二日。來送舍利于京師大興善寺起塔。僧俗萬億。仰引至寺。設無礙大會。而禮懺焉(同上)。
壬戌 二年正月。帝復分舍利。于秦陜恒杭等五十三州。並建靈塔。令總管刺吏以下。縣尉以上。停常務七日。請僧施錢。一如前式。期用四月八日午時同下石函。每州各有瑞應○陜州。四度放光。內見華樹佛菩薩等。非一事○五月雍州京城內。天雨銀華○六月。諸州送舍利使還宮。慰勞訖。九日起慈善寺。為慶光瑞齋。復雨銀花○勝光寺日日放光。禮者塞路。皆發道心。模影像者。亦放光○七月十五日。京城延興寺。鑄丈六金銅像。天雨銀花○元琬法師。鑄丈六像成。雨華如雲母。天樂彌空。次旦乃息(以上並弘明集)○八月文獻皇后崩。空發音樂。因問阇提斯那。那曰。皇后
【現代漢語翻譯】 現代漢語譯本： 上表祝賀。又下詔書說：『仰賴佛的正覺普遍覆蓋眾生，我因此專心迴向，思慕崇高的事業，普及天下，共同作為善因。所以分佈舍利，營建神塔。而大聖慈悲，屢次顯示光相。宮殿之內，舍利降下靈瑞。這實在是眾生多大的幸運，延續這美好的福報。我與王公等，以及一切百姓，應該更加勉勵興隆三寶。現在真身舍利，還有五十餘顆，有關部門可以依照之前的模式，分送到海內。希望三途六道，都免除蓋障纏縛，稟賦靈性的眾生，一同登上妙果。』當時高麗、百濟、新羅三國使者將要回國，各自請求一顆舍利，在本國建造佛塔供養。皇帝下詔全部允許。（以上出自《隋書》） 十二月二日，（使者）來京師大興善寺送舍利，建造佛塔。僧侶百姓數以萬計，仰望引導舍利至寺廟，設定無遮大會，禮拜懺悔。（同上） 壬戌年（開皇二年）正月，皇帝再次分舍利，到秦州、陜州、恒州、杭州等五十三州，都建造靈塔，命令總管、刺史以下，縣尉以上官員，停止日常事務七日，請僧人佈施錢財，一切都按照之前的模式。預定在四月八日午時一同安放舍利于石函中。每個州都有瑞應。 陜州，四次放出光明，內中顯現華樹、佛、菩薩等，不止一件瑞事。 五月，雍州京城內，天空降下銀色的花朵。 六月，各州送舍利的使者回到宮中，慰勞完畢。九日開始在慈善寺，舉辦慶賀光明祥瑞的齋會，再次降下銀花。 勝光寺日日放出光明，禮拜的人堵塞道路，都發起道心。模彷彿像的人，佛像也放出光明。 七月十五日，京城延興寺，鑄造丈六高的金銅佛像，天空降下銀花。 元琬法師，鑄造丈六高的佛像完成，降下的花朵像雲母一樣，天樂充滿天空，第二天早晨才停止。（以上出自《弘明集》） 八月，文獻皇后駕崩，空中發出音樂。因此詢問阇提斯那（Jatisena，人名），阇提斯那說：『皇后……』
【English Translation】 English version: He presented a memorial of congratulations. The Emperor then issued an edict, saying: 'Relying on the Buddha's perfect enlightenment that universally covers all sentient beings, I, therefore, wholeheartedly dedicate myself, longing for supreme deeds, spreading them throughout the land, and together creating good causes. Thus, I distribute the Sharira (relics), and construct sacred pagodas. The Great Sage (Buddha) compassionately and repeatedly manifests auspicious signs. Within the palace, the Sharira (relics) descend with spiritual blessings. This is truly great fortune for all beings, extending this auspicious blessing. I, along with the princes and dukes, and all the common people, should further strive to promote and flourish the Three Jewels (Buddha, Dharma, Sangha). Now, there are still more than fifty true body Sharira (relics). The relevant departments may follow the previous model and distribute them throughout the country. May the beings in the Three Evil Paths (hell, hungry ghosts, animals) and Six Realms (gods, demigods, humans, animals, hungry ghosts, hell) all be freed from the coverings and entanglements, and may all beings endowed with sentience ascend to the wonderful fruit (of enlightenment).' At that time, the envoys of the Three Kingdoms of Goryeo (ancient Korean kingdom), Baekje (ancient Korean kingdom), and Silla (ancient Korean kingdom) were about to return to their countries, and each requested a Sharira (relic) to build a pagoda in their respective countries for offering. The Emperor issued an edict granting all their requests. (Above from 'Book of Sui') In the year Renxu (Kaihuang 2nd year), the first month, the Emperor again distributed Sharira (relics) to fifty-three prefectures including Qin Prefecture, Shan Prefecture, Heng Prefecture, and Hang Prefecture, and all built spiritual pagodas. He ordered the chief administrators, prefectural governors and below, and county lieutenants and above, to suspend their regular duties for seven days, invite monks to make offerings of money, all according to the previous model. It was scheduled to place the Sharira (relics) in stone containers together at noon on the eighth day of the fourth month. Each prefecture had auspicious responses. In Shan Prefecture, light was emitted four times, and within it appeared jeweled trees, Buddhas, Bodhisattvas, etc., not just one auspicious event. In the fifth month, within the capital city of Yong Prefecture, silver flowers rained from the sky. In the sixth month, the envoys who delivered the Sharira (relics) from various prefectures returned to the palace, and were comforted. On the ninth day, a vegetarian feast celebrating the auspicious light was held at the Cishan Temple, and silver flowers rained again. Sheng Guang Temple emitted light every day, and those who prostrated in worship blocked the roads, all generating the aspiration for enlightenment (Bodhi mind). Those who modeled the Buddha's image also emitted light. On the fifteenth day of the seventh month, at Yanxing Temple in the capital city, a sixteen-foot-tall golden bronze statue was cast, and silver flowers rained from the sky. The Dharma Master Yuan Wan, completed the casting of a sixteen-foot-tall statue, and the flowers that rained down were like mica, and heavenly music filled the sky, ceasing only the next morning. (Above from 'Hongming Ji') In the eighth month, Empress Wenxian passed away, and music was emitted from the sky. Therefore, he asked Jatisena (name of a person), and Jatisena said: 'The Empress...'
生彌陀凈土。諸天來迎也。散騎常侍王劭上表曰。佛經云。人應生天及上品上生無量壽佛國之時。天佛放大光明。以香華伎樂來迎之。伏惟。大行皇后。聖德仁慈。福善禎祥。符諸秘記。皆云妙善菩薩。八月二十二日仁壽宮中。再雨金銀之華。次日大殿後。夜有神光。又次日。宮北自然種種音樂。震滿虛空。至二十四日五鼓。奄然如寐。便即升遐。與經文所說。事皆符驗。升遐之日。苑內夜有鐘聲二百餘杵。此生天之應顯然也。上聞之。且悲且喜(隋書通鑑)。
甲子 仁壽四年。帝又詔曰。朕祗承肇命。撫育生民。遵奉聖經。重興善法。而如來大慈。普覆群品。感見舍利。開導含生。造已分佈遠近。皆起靈塔。其間諸州。猶有未遍。今請大德。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。同下塔。皆有瑞應○七月帝崩。帝在位二十四年。興心厝意。皆崇福基。布令吐言。必懷善誘。寫經四十六藏。及修故經。造金銅檀像六千萬余軀。修治故像無數。織繡𦘕像。五彩珠幡。不可稱計。崇建寺塔五千余所○詳於斯時。四海浪靜。九州無塵。番譯僧俗。二十四人。所出經論。垂五百卷。三寶慈化。自是大興。萬國仁風。緣茲重闡。伽藍郁峙。綺
【現代漢語翻譯】 現代漢語譯本：往生阿彌陀佛凈土時，諸天會前來迎接。散騎常侍王劭上表說：『佛經上說，人應當往生天界以及上品上生無量壽佛國的時候，天佛會放出大光明，用香花伎樂來迎接。我仔細思量，大行皇后，聖德仁慈，福善祥瑞，與各種秘記相符，都說她是妙善菩薩。八月二十二日在仁壽宮中，再次降下金銀之花。第二天在大殿後，夜裡有神光。又次日，宮北自然響起各種音樂，震動充滿天空。到二十四日五更，安然入睡，便即昇天。與經文所說，事情都相符驗證。昇天之日，苑內夜裡有鐘聲二百多下。這是往生天界的應驗，非常明顯啊。』皇上聽了，既悲傷又高興（出自《隋書》《資治通鑑》）。
仁壽四年，皇上又下詔說：『朕恭敬地繼承天命，撫養百姓，遵奉聖經，重新興盛善法。而如來大慈大悲，普遍覆蓋眾生，感應顯現舍利，開導有情眾生。已經建造分佈在遠近各地，都建起靈塔。其中各州，還有沒有遍及的。現在請大德，奉送舍利，各自前往各州，依照先前建造佛塔。應當與天下百姓，共同成就這福德事業。』於是敕令法遵律師等人，護送舍利，前往博州、絳州等三十多個州，在四月八日，一同安放于塔中。都有祥瑞的應驗。七月皇上駕崩。皇上在位二十四年，用心用意，都崇尚福德的根基。頒佈命令，說出的話語，必定懷有善意的引導。抄寫佛經四十六藏，以及修復舊經。建造金銅檀木佛像六千多萬尊，修繕舊佛像無數。織繡畫像，五彩珠幡，不可勝數。崇建寺廟寶塔五千多所。詳細地說，在這個時候，四海平靜，九州沒有塵埃。翻譯佛經的僧人和俗人，有二十四人，所翻譯出的經論，接近五百卷。三寶的慈悲教化，從此大大興盛。萬國的仁義之風，因此重新闡揚。伽藍高聳，華麗壯觀。
【English Translation】 English version: When one is reborn in Amitabha's (Amitabha: The Buddha of Infinite Light) Pure Land, the devas (devas: gods or celestial beings) come to greet them. The Regular Attendant Wang Shao submitted a memorial saying: 'The Buddhist scriptures say that when a person should be reborn in the heavens or attain the highest level of rebirth in the Land of Immeasurable Life Buddha (Amitabha's Pure Land), the heavenly Buddhas emit great light and use fragrant flowers and music to greet them. I carefully consider that the Grand Empress, with her saintly virtue and benevolence, auspicious blessings, and conformity to various secret records, all say that she is the Bodhisattva Myo-shan (Myo-shan: A manifestation of Avalokiteśvara). On the twenty-second day of the eighth month, in Renshou Palace, gold and silver flowers rained down again. The next day, behind the main hall, there was divine light at night. The day after that, various kinds of music naturally sounded north of the palace, shaking and filling the sky. On the twenty-fourth day, at the fifth watch (early morning), she peacefully fell asleep and ascended to heaven. The events all correspond and verify what the scriptures say. On the day of her ascension, there were more than two hundred bell strikes in the garden at night. This is the obvious sign of rebirth in the heavens.' The Emperor heard this and was both sad and happy (from the Book of Sui and Zizhi Tongjian).
In the fourth year of Renshou, the Emperor issued another edict saying: 'I respectfully inherited the mandate of heaven, nurtured the people, followed the sacred scriptures, and revived the good Dharma (Dharma: the teachings of the Buddha). And the Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) great compassion universally covers all beings, responding to the manifestation of relics (relics: physical remains of the Buddha or other enlightened beings), guiding sentient beings. Already built and distributed in distant and near places, all have built sacred pagodas. Among the various provinces, there are still those that have not been reached. Now, please ask the virtuous ones to escort the relics and go to the various provinces to build pagodas according to the previous model. We should share this meritorious undertaking with all the people.' Therefore, he ordered the Vinaya Master Fazun and others to escort the relics to Bozhou, Jiangzhou, and more than thirty other provinces, and on the eighth day of the fourth month, they were all enshrined in the pagodas. There were auspicious responses. In the seventh month, the Emperor passed away. The Emperor reigned for twenty-four years, and his heart and mind were all devoted to cultivating the foundations of merit. The decrees he issued and the words he spoke always contained benevolent guidance. He had forty-six collections of Buddhist scriptures copied, as well as repaired old scriptures. He had more than sixty million gold, bronze, and sandalwood Buddha statues made, and countless old Buddha statues repaired. Woven and embroidered images, and colorful jeweled banners were countless. He built more than five thousand temples and pagodas. In detail, at this time, the four seas were calm, and the nine provinces were without dust. There were twenty-four monks and laypeople who translated Buddhist scriptures, and the scriptures and treatises they translated approached five hundred volumes. The compassionate teachings of the Three Jewels (Three Jewels: Buddha, Dharma, Sangha) greatly flourished from this. The benevolent customs of all nations were re-elucidated because of this. The monasteries stood tall and magnificent.
錯城隍。幡蓋飛騰。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。修十善而為行。於是鼓腹黃齒。爭買祗陀之園。擊壤青衿。竟聚育王之土。浮屠於焉間發。寶剎翕爾星羅。天下混一。古所未有也。嗚呼盛哉。是年太子廣即位。
乙丑 煬帝。改元大業。帝臨朝。凝重發言。降詔辭義可觀。而存聲色。其在兩都及巡遊。以僧道自隨。為內道場。□造金銅釋迦坐像。又于龍山。作彌陀坐像。高百三十尺。並造寺七所。設無遮會。為文帝追冥福。十月克新羅林邑。獲梵書五百六十夾。並貝葉崑崙寫之。尋付釋經館(並通鑑)。
丙寅 二年。倭國在百濟新羅東南。水陸三千里。于大海中。依山島而居。其王多利思北孤遣使朝貢。使者曰。聞海西菩薩天子重興佛法。故遣朝拜兼沙門教十人。來就學焉。其國書曰。日出處天子致書曰。日入處天子無恙(云云)。帝覽之甚悅(隋書)。
丁卯 三年正月二十八日。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。仍度一千人出家。以此功德。普為眾生。清凈罪垢。同至菩提(弘明集)○帝既定鼎東都。復于上林園。置翻譯館。延達摩笈多羅譯經。為文皇獻。後於長安造寺塔二所。治故經
【現代漢語翻譯】 現代漢語譯本： 錯落有致的城隍廟宇，幡旗寶蓋飛揚飄動，莊嚴著國家的疆界。佛寺法堂，如同天宮一般。震旦神州（中國的古稱），也如同西方凈土。眾多的沙門（出家人）聚集，以修習六度（佈施、持戒、忍辱、精進、禪定、般若）來薰陶內心。虔誠的信士眾多，以修持十善（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、牙齒髮黃的百姓，爭相購買祗陀（祇園精舍，釋迦牟尼佛說法處）的園林。穿著青色衣服的讀書人，競相聚集在育王（阿育王，佛教護法）的塔寺之地。佛寺在這裡相間出現，寶塔剎廟像星星一樣羅列。天下統一，是古代從未有過的盛況啊！ 真是興盛啊！ 這年太子楊廣即位。 乙丑年，煬帝即位，改年號為大業。煬帝臨朝，神情莊重，言語緩慢，頒佈的詔書辭藻華麗，但注重表面形式。他在兩都（長安、洛陽）以及巡遊時，都讓僧人和道士跟隨，作為自己的私人道場。 建造金銅釋迦牟尼佛坐像，又在龍山，建造彌勒佛坐像，高達一百三十尺。同時建造寺廟七所，設立無遮大會（一種廣施僧俗的大齋會），為文帝（隋文帝）追薦冥福。十月，攻克新羅（朝鮮古國）的林邑（越南古國），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。隨即交給釋經館（翻譯佛經的機構）。（以上內容參考《資治通鑑》） 丙寅年，大業二年。倭國（日本）位於百濟（朝鮮古國）、新羅的東南方，水陸距離三千里，在大海之中，依山島而居。其國王多利思北孤（日本推古天皇）派遣使者來朝貢。使者說：『聽說海西（中國）的菩薩天子（隋煬帝）重新興盛佛法，所以派遣朝拜使者，並派遣沙門十人，前來學習佛法。』其國書寫道：『日出處的天子致書日落處的天子，您一切安好？』（等等）。煬帝看了非常高興。（以上內容參考《隋書》） 丁卯年，大業三年正月二十八日。皇帝（隋煬帝）的菩薩戒弟子白三寶，恭敬地在全國範圍內建立殊勝的因緣，每個州都請僧人，舉行七日法會。並剃度一千人出家。以此功德，普遍為眾生，清凈罪業，共同到達菩提（覺悟）。（以上內容參考《弘明集》） 煬帝在確定東都（洛陽）之後，又在上林園，設定翻譯館，邀請達摩笈多羅（南印度佛教學者）翻譯佛經，獻給文皇（隋文帝）。後來在長安建造寺塔二所，整理舊的經書。
【English Translation】 English version: Scattered and well-arranged city god temples, with banners and canopies flying, solemnly adorn the borders of the country. The Buddhist temples and Dharma halls are like heavenly palaces. Zhendan Shenzhou (ancient name for China) is also like the Western Pure Land. Numerous Shramanas (monks) gather, cultivating the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) to purify their minds. Many devout believers practice the Ten Virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) as their code of conduct. Therefore, people with protruding bellies and yellow teeth compete to buy the garden of Gītā (Jetavana, where Shakyamuni Buddha preached). Scholars in blue robes gather at the land of Yùwáng (King Ashoka, protector of Buddhism)'s pagodas and temples. Buddhist temples appear intermittently, and pagodas and monasteries are scattered like stars. The unification of the world is unprecedented in ancient times! How prosperous it is! In this year, Crown Prince Yang Guang ascended the throne. In the year of Yichou, Emperor Yang ascended the throne and changed the reign title to Daye. Emperor Yang attended court, solemn in demeanor and slow in speech, and the edicts he issued were ornate in language but focused on superficial appearances. During his time in the two capitals (Chang'an and Luoyang) and on his tours, he had monks and Taoists accompany him as his personal Dharma assembly. He commissioned the construction of golden bronze Shakyamuni Buddha statues and also built a Maitreya Buddha statue on Longshan Mountain, reaching a height of one hundred and thirty feet. At the same time, he built seven temples and established an Unrestricted Assembly (a grand almsgiving event for monks and laypeople) to dedicate merit to Emperor Wen (Emperor Wen of Sui) for his afterlife. In October, he conquered Linyi (ancient kingdom in Vietnam) of Silla (ancient kingdom in Korea) and obtained five hundred and sixty scrolls of Sanskrit scriptures, as well as scriptures written on palm leaves and in Kunlun script. These were then handed over to the Sutra Translation Institute. (The above information is referenced from the Zizhi Tongjian) In the year of Bingyin, the second year of Daye, the country of Wa (Japan) is located southeast of Baekje (ancient kingdom in Korea) and Silla, three thousand li by land and sea, residing on mountainous islands in the great sea. Its King Tarishihiko (Emperor Suiko of Japan) sent envoys to pay tribute. The envoy said, 'I have heard that the Bodhisattva Son of Heaven (Emperor Yang of Sui) in Haixi (China) is reviving Buddhism, so I have sent envoys to pay homage and also sent ten Shramanas to study the Dharma.' The national letter stated, 'The Son of Heaven of the land where the sun rises sends greetings to the Son of Heaven of the land where the sun sets, are you well?' (etc.). Emperor Yang was very pleased upon reading it. (The above information is referenced from the Book of Sui) In the year of Dingmao, on the twenty-eighth day of the first month of the third year of Daye, Bai Sanbao, a disciple of the Emperor (Emperor Yang of Sui) who has taken the Bodhisattva vows, respectfully establishes auspicious conditions throughout the country, inviting monks in each prefecture to hold a seven-day Dharma assembly. He also ordains one thousand people as monks. With this merit, may it universally benefit all sentient beings, purify their karmic defilements, and together reach Bodhi (enlightenment). (The above information is referenced from the Hongming Ji) After establishing the Eastern Capital (Luoyang), Emperor Yang also set up a translation institute in the Shanglin Garden, inviting Dharmagupta (Buddhist scholar from South India) to translate scriptures, which were presented to Emperor Wen (Emperor Wen of Sui). Later, he built two temples and pagodas in Chang'an and organized the old scriptures.
六百十二藏。別立寺十所(隋書)。
大業三年四月。北巡至恒安。見白骨被野。以問侍臣。侍臣對曰。往者韓洪與虜戰處也。帝憫然傷之。收葬骸骨。命五部沙門。為設佛供(隋書)。
戊辰 四年始。平令楊宏。率道士名儒。入智藏寺。啟會義法筵。命法師慧凈。與道士余永通論義。凈問道士曰。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。道士茫然。不知所對。無言而罷(僧史)。
己巳 五年。帝大業初下令。僧道有所啟請者。並先須致敬。然後陳禮。此令僧竟不行。釋彥悰不忍其事。乃著福田論以抗之。總有七條(文在弘明集)帝后朝諸沙門。並無致敬者。是年南郊大張文物。兩宗朝見。來云條式久行。因何不拜道流。聞命連拜不已。僧尼儼然。興善寺沙門明瞻答帝。僧等據佛戒。不合禮俗。帝曰。宋武之時。僧何致拜。瞻曰。宋武狂㪍。不拜便有嚴誅。陛下有道。不拜。不懼顯戮。帝問對僧名遂散。夷然不述。乃來下。于西禪定寺。設京城僧尼齋。人別施錢帛。后帝至西郊。[(廠@?)*頁]謂蘇威曰。朕謂京師無僧。昨南郊中。亦
【現代漢語翻譯】 現代漢語譯本 六百一十二藏。另立寺廟十所（《隋書》）。
大業三年四月，隋煬帝北巡到達恒安，看見荒野中散落著白骨，便詢問侍從。侍從回答說：『這是當年韓洪與敵軍交戰的地方。』隋煬帝憐憫他們，命人收葬骸骨，並命令五部沙門（指佛教僧侶）為此設定佛供（《隋書》）。
戊辰年（大業四年），隋煬帝命令楊宏率領道士和名儒進入智藏寺，開啟會義法筵（一種辯論佛法的集會）。他命令法師慧凈與道士余永通進行辯論。慧凈問道士說：『老子說，有一樣東西混混沌沌，在天地形成之前就存在了。我不知道它的名字，就把它叫做「道」。那麼「道」的本體是因為相同而混沌呢？還是因為不同而混沌呢？如果本體相同而混沌，那麼正在混沌的時候，就已經自然形成了一個整體。這樣說來，「一」就不是由「道」產生的。如果本體不同而混沌，那麼在沒有混沌的時候，就已經自然形成了兩個部分。這樣說來，「二」就不是由「一」開始的。』道士茫然不知所對，無話可說，辯論就此結束（《僧史》）。
己巳年（大業五年），隋煬帝在大業初年下令，僧人和道士有所請求時，必須先致敬，然後陳述禮儀。但僧人最終沒有執行這個命令。釋彥悰不忍心看到這種情況，於是撰寫了《福田論》來抗議，總共有七條（內容在《弘明集》中）。隋煬帝后來在朝廷召見各位沙門，發現他們都沒有致敬。這年，隋煬帝在南郊大肆陳列文物，佛教和道教兩派都來朝見。隋煬帝問道：『朝廷的條令實行很久了，為什麼僧人不向道士行拜禮？』僧人聞命后連忙下拜，但僧尼卻依然肅然站立。興善寺的沙門明瞻回答隋煬帝說：『僧人根據佛戒，不應該行世俗的禮儀。』隋煬帝說：『宋武帝時期，僧人為何要行拜禮？』明瞻說：『宋武帝性情狂暴，不拜就會受到嚴厲的懲罰。陛下英明有道，不拜也不用害怕受到明顯的懲罰。』隋煬帝問對僧人的名字就此傳開，但史書沒有記載。於是隋煬帝下令在西禪定寺設定京城僧尼齋，按人頭施捨錢帛。後來隋煬帝到達西郊，[(廠@?)*頁]對蘇威說：『我以為京城沒有僧人，昨天在南郊中，也』
【English Translation】 English version Six hundred and twelve collections of scriptures. Ten temples were separately established (Sui Shu).
In the fourth month of the third year of the Daye era, the Emperor made a northern tour to Heng'an. Seeing white bones scattered in the wilderness, he asked his attendants about it. The attendants replied, 'This is where Han Hong fought with the barbarians in the past.' The Emperor felt pity and sorrow, ordered the collection and burial of the bones, and commanded the monks of the five departments (referring to Buddhist monks) to set up Buddhist offerings (Sui Shu).
In the year of Wuchen (the fourth year of the Daye era), Pingling Yang Hong led Taoists and famous scholars into Zhizang Temple, initiating a 'Meeting for the Meaning of Dharma' (a gathering for debating Buddhist teachings). He ordered Dharma Master Huijing to debate with Taoist Yu Yongtong. Huijing asked the Taoist, 'Lao Tzu said, "There is a thing confusedly formed, born before Heaven and Earth. I do not know its name, so I call it the Tao." Then, is the substance of the Tao confused because it is the same, or confused because it is different? If the substance is the same and therefore confused, then at the very moment of confusion, it has already naturally formed a unity. In that case, the "one" is not produced by the Tao. If the substance is different and therefore confused, then before the confusion, it has already naturally formed two parts. In that case, the "two" did not begin from the "one." ' The Taoist was at a loss and did not know how to respond, and the debate ended without a word (Seng Shi).
In the year of Jisi (the fifth year of the Daye era), Emperor Yang of Sui issued an order at the beginning of the Daye era, stating that when monks and Taoists had requests to make, they must first pay their respects and then present their rituals. However, the monks ultimately did not carry out this order. Shi Yanzong could not bear to see this situation, so he wrote the 'Treatise on Fields of Merit' to protest, which contained a total of seven articles (the content is in the Hongming Ji). Later, Emperor Yang summoned various Shamen (monks) to the court and found that none of them paid their respects. That year, Emperor Yang lavishly displayed cultural relics in the southern suburbs, and both the Buddhist and Taoist sects came to pay their respects. Emperor Yang asked, 'The court's regulations have been in effect for a long time, why don't the monks bow to the Taoists?' The monks hurriedly bowed upon hearing the order, but the monks and nuns remained solemnly standing. Shamen Mingzhan of Xingshan Temple replied to Emperor Yang, 'According to the Buddhist precepts, monks should not perform secular rituals.' Emperor Yang said, 'During the time of Emperor Wu of the Song Dynasty, why did the monks bow?' Mingzhan said, 'Emperor Wu of the Song Dynasty was violent and tyrannical; if they did not bow, they would be severely punished. Your Majesty is wise and virtuous; even if we do not bow, we do not fear manifest punishment.' The name of the monk who answered Emperor Yang spread, but the historical records do not mention it. Therefore, Emperor Yang ordered the establishment of a monastic meal for the monks and nuns of the capital at the Western Chan Ding Temple, distributing money and silk per person. Later, Emperor Yang arrived in the western suburbs, [(廠@?)*頁] and said to Su Wei, 'I thought there were no monks in the capital, but yesterday in the southern suburbs, also'
有人焉。拜事因寢(僧史)。
秦孝王俊。字阿祗。文帝第三子也。拜上柱國河南行臺尚書。令雒州刺史。恕慈□愛崇敬佛道。表請為沙門。帝許之(隋史)。
庚午 六年。帝好食蛤。忽有一蛤。劈不開者異之。置之幾下。乙夜有光。內乃自脫。有一佛二菩薩像。帝悔。自是不食蛤○蚌蛤事有三。唐文宗。宋徽宗。李啇凝式有詩云。雖因雀變化。不逐月虧盈。縱有天中像。神功詎可成(詩話)。
壬申 八年。法師道積。法化大行。先是沙門寶證。于普救寺。營彌勒像百丈。萬工才登其一。證逝。眾請積繼之。夢二師子。連吐明珠。有財施不窮之讖。積修建十年。雕莊並畢。道俗欣慶。河東守楊素。議以沙門登城。守固敢諫者斬。積乃引法遜歷階。諫曰。城之存亡。公之略也。世之否泰。公之運也。豈存三五虛怯。而能濟乎。漢欽四皓。天下隆平。魏重於本。舉國大治。今狗梵徒。而運役反天。常以會靈祇。恐不祥之兆耳。[(廠@?)*頁]深圖之。無空肆。一朝自傾。于為後天下笑也。素張目直視曰。異哉斯人。心氣若是壯耶。因舍而不問(本傳)○帝幸遼東。王文同。隋之酷吏也。令之巡察。河北諸郡。文同見沙門齋戒菜食者。以為妖妄。皆收付獄。此至河間。召諸郡官。入少有遲違者輒
【現代漢語翻譯】 現代漢語譯本 有人因為僧人的歷史記載而信奉佛教。
秦孝王楊俊，字阿祗，是隋文帝的第三個兒子。他被任命為上柱國、河南行臺尚書，並擔任雒州刺史。他寬厚仁慈，崇尚佛道，上表請求出家為沙門，文帝批準了他的請求（《隋史》記載）。
庚午年，隋煬帝六年，煬帝喜歡吃蛤蜊。忽然有一個蛤蜊，怎麼也劈不開，他覺得很奇怪，就把它放在幾案下面。到了半夜，蛤蜊發出光芒，自己打開了，裡面有一尊佛像和兩尊菩薩像。煬帝后悔不已，從此不再吃蛤蜊。關於蚌蛤的事情有三件：唐文宗時期，宋徽宗時期，李商隱的《凝式》詩中寫道：『雖然因為雀鳥變化而來，卻不隨著月亮的盈虧而改變。縱然有天上的佛像，神功又怎麼能夠成就呢？』（《詩話》）。
壬申年，隋煬帝八年，法師道積的佛法教化非常盛行。此前，沙門寶證在普救寺建造一尊百丈高的彌勒佛像，耗費了上萬工時才完成十分之一。寶證去世后，眾人請求道積繼續完成。道積夢見兩隻獅子，連續吐出明珠，預示著會有源源不斷的財物捐助。道積修建了十年，雕刻和裝飾全部完成，僧俗都非常高興。河東郡守楊素打算讓僧人登上城墻來守衛，並聲稱敢於勸諫的人就要被斬首。道積於是帶領法遜走上臺階，勸諫說：『城的存亡，是您的策略；世道的興衰，是您的命運。難道依靠三五個虛弱膽怯的僧人就能有所幫助嗎？漢朝敬重四皓，天下太平；魏國重視根本，舉國大治。現在役使僧侶，是違背天常，恐怕是不祥的徵兆啊！』希望您能深入考慮，不要輕易妄為，以至於將來被天下人恥笑。楊素瞪大眼睛看著道積說：『這個人真奇怪，心氣竟然如此壯烈！』於是就放棄了這個想法，不再追問（《本傳》）。隋煬帝巡幸遼東，王文同是隋朝的酷吏，奉命巡察河北各郡。王文同看到僧人齋戒吃素，就認為是妖言惑眾，全部抓起來投入監獄。王文同到達河間，召集各郡官員，有人稍微遲到，就 English version Someone came to believe in Buddhism because of the historical records of monks.
King Xiao of Qin, Yang Jun (秦孝王俊), styled Azi (阿祗), was the third son of Emperor Wen of the Sui Dynasty (隋文帝). He was appointed as Senior Pillar of the State (上柱國), Director of the Henan Branch of the Imperial Secretariat (河南行臺尚書), and Prefect of Luo Prefecture (雒州刺史). He was kind and compassionate, revered Buddhism and Taoism, and submitted a memorial requesting to become a Shramana (沙門), which Emperor Wen granted (recorded in the 'History of the Sui Dynasty' 隋史).
In the Gengwu year (庚午), the sixth year of Emperor Yang of the Sui Dynasty (隋煬帝六年), the Emperor enjoyed eating clams. Suddenly, there was a clam that could not be opened, which he found strange, so he placed it under his desk. At midnight, the clam emitted light and opened on its own, revealing a Buddha statue and two Bodhisattva statues inside. The Emperor regretted his actions and stopped eating clams from then on. There are three stories about clams: during the reign of Emperor Wenzong of the Tang Dynasty (唐文宗), during the reign of Emperor Huizong of the Song Dynasty (宋徽宗), and in Li Shangyin's (李商隱) poem 'Ning Shi' (凝式), which says: 'Although it came from a sparrow's transformation, it does not change with the waxing and waning of the moon. Even if there is an image of the Buddha in the sky, how can divine power be achieved?' (from 'Poetry Talks' 詩話).
In the Renshen year (壬申), the eighth year of Emperor Yang of the Sui Dynasty (隋煬帝八年), the Dharma teachings of Dharma Master Daoji (道積) were very popular. Prior to this, Shramana Baozheng (寶證) was building a hundred-zhang-tall Maitreya statue (彌勒像) at Puji Temple (普救寺), and only one-tenth of the work was completed after tens of thousands of labor hours. After Baozheng passed away, the people requested Daoji to continue the work. Daoji dreamed of two lions continuously spitting out bright pearls, which was a prophecy of endless financial donations. Daoji spent ten years building the statue, and the carving and decoration were all completed, to the joy of both monks and laypeople. Yang Su (楊素), the governor of Hedong Prefecture (河東守), planned to have the monks guard the city walls, and declared that anyone who dared to advise against it would be beheaded. Daoji then led Faxun (法遜) up the steps and advised, 'The survival of the city depends on your strategy; the rise and fall of the world depends on your fate. How can relying on three or five weak and timid monks be of any help? The Han Dynasty respected the Four Greybeards of Mount Shang (四皓), and the world was peaceful; the Wei Dynasty valued the foundation, and the whole country was well-governed. Now, employing monks is going against the natural order, and I fear it is an ominous sign!' He hoped that Yang Su would consider it deeply and not act rashly, lest he be laughed at by the world in the future. Yang Su stared at Daoji with wide eyes and said, 'This man is strange, his spirit is so strong!' So he abandoned the idea and did not pursue the matter further (from 'Biography' 本傳). When Emperor Yang of the Sui Dynasty inspected Liaodong (遼東), Wang Wentong (王文同), a cruel official of the Sui Dynasty, was ordered to inspect the prefectures of Hebei (河北). Wang Wentong saw monks observing vegetarianism and fasting, and considered them to be spreading heresy, so he arrested them all and threw them into prison. When Wang Wentong arrived at Hejian (河間), he summoned the officials of the prefectures, and anyone who was even slightly late was
【English Translation】 Someone venerated the Buddha because of the records of monks (僧史).
Qin Xiaowang (秦孝王) Yang Jun (楊俊), styled Azi (阿祗), was the third son of Emperor Wen of the Sui Dynasty (隋文帝). He was appointed as Senior Pillar of the State (上柱國), Director of the Henan Branch of the Imperial Secretariat (河南行臺尚書), and Prefect of Luo Prefecture (雒州刺史). He was kind and compassionate, revered Buddhism and Taoism, and submitted a memorial requesting to become a Shramana (沙門), which the Emperor granted (Sui Shi 隋史).
In the Gengwu year (庚午), the sixth year of Emperor Yang of the Sui Dynasty (隋煬帝), the Emperor enjoyed eating clams. Suddenly, there was a clam that could not be opened, which he found strange, so he placed it under his desk. At midnight, the clam emitted light and opened on its own, revealing a Buddha statue and two Bodhisattva statues inside. The Emperor regretted his actions and stopped eating clams from then on. There are three stories about clams: during the reign of Emperor Wenzong of the Tang Dynasty (唐文宗), during the reign of Emperor Huizong of the Song Dynasty (宋徽宗), and in Li Shangyin's (李商隱) poem 'Ning Shi' (凝式), which says: 'Although it came from a sparrow's transformation, it does not change with the waxing and waning of the moon. Even if there is an image of the Buddha in the sky, how can divine power be achieved?' (Shi Hua 詩話).
In the Renshen year (壬申), the eighth year of Emperor Yang of the Sui Dynasty (隋煬帝), the Dharma teachings of Dharma Master Daoji (道積) were very popular. Prior to this, Shramana Baozheng (寶證) was building a hundred-zhang-tall Maitreya statue (彌勒像) at Puji Temple (普救寺), and only one-tenth of the work was completed after tens of thousands of labor hours. After Baozheng passed away, the people requested Daoji to continue the work. Daoji dreamed of two lions continuously spitting out bright pearls, which was a prophecy of endless financial donations. Daoji spent ten years building the statue, and the carving and decoration were all completed, to the joy of both monks and laypeople. Yang Su (楊素), the governor of Hedong Prefecture (河東守), planned to have the monks guard the city walls, and declared that anyone who dared to advise against it would be beheaded. Daoji then led Faxun (法遜) up the steps and advised, 'The survival of the city depends on your strategy; the rise and fall of the world depends on your fate. How can relying on three or five weak and timid monks be of any help? The Han Dynasty respected the Four Greybeards of Mount Shang (四皓), and the world was peaceful; the Wei Dynasty valued the foundation, and the whole country was well-governed. Now, employing monks is going against the natural order, and I fear it is an ominous sign!' He hoped that Yang Su would consider it deeply and not act rashly, lest he be laughed at by the world in the future. Yang Su stared at Daoji with wide eyes and said, 'This man is strange, his spirit is so strong!' So he abandoned the idea and did not pursue the matter further (Ben Zhuan 本傳). When Emperor Yang of the Sui Dynasty inspected Liaodong (遼東), Wang Wentong (王文同), a cruel official of the Sui Dynasty, was ordered to inspect the prefectures of Hebei (河北). Wang Wentong saw monks observing vegetarianism and fasting, and considered them to be spreading heresy, so he arrested them all and threw them into prison. When Wang Wentong arrived at Hejian (河間), he summoned the officials of the prefectures, and anyone who was even slightly late was
皆覆地。而棰殺之。求沙門相聚講論。及長老共為佛事。會者數百人。文同以為聚結惑眾。盡斬之。裸僧尼。驗有淫狀。非童男童女者數千人。復將殺之。郡中士女。號哭于路。諸郡驚駭。各奏其事。帝聞而大怒。遣使達以善意。馳鎖之斬于河間。以謝百姓。仇人剖其棺。臠其肉而啖之。斯須而盡(隋書)。
甲戌 十年神僧法喜。語默不常。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。喜曰。丐於市飲食自若。有司以聞。帝啟戶視之。唯見袈裟覆黃金鎖骨。遽白帝。詔以香泥。其骨塑之。是夕泥像起行。言笑如故。遂釋其禁。及帝幸江都遇弒。方悟喜索羊頭之驗。喜一日置簣上下。以熾炭炙身。紅爛乃示寂。葬之香山寺。后數歲。有自海上歸者。見喜無恚。其人發冢視之。唯空棺焉。計其壽。已三百餘歲矣(僧史)○煬帝在邸時。送法藏禪師靈壽杖。書云每䇿此杖時。愿相憶。又賜敬脫大扇。入內講經論。
丙子 十二年。突厥國之先平涼雜胡也。有佗缽可汗。控弦數十萬。中國憚之。佗缽益驕。每謂其下曰。我在南兩兒。常孝順。何患貧也。齊有沙門惠琳。被掠入突厥。琳謂佗缽曰。齊國富強者。有佛法耳。遂說以因。緣果報之事。佗缽聞而信之。建一
【現代漢語翻譯】 現代漢語譯本：他（指文同）的軍隊覆蓋了整個地區，並用棍棒殺人。他尋找僧侶聚集在一起講經說法，以及長老們一起做法事。聚集的人有數百人。文同認為他們是聚眾迷惑百姓，將他們全部斬殺。他還剝光了僧尼的衣服，檢查是否有淫亂行為，發現不是童男童女的有數千人，又要將他們殺死。郡中的士人和女子，在路上號哭。各郡都感到震驚和害怕，各自上奏這件事。皇帝聽到后非常憤怒，派使者帶著善意的詔書，在河間將文同用鎖鏈鎖住斬首，以此來向百姓謝罪。文同的仇人剖開他的棺材，割下他的肉來吃，一會兒就吃光了（出自《隋書》）。 甲戌年（隋煬帝十年），有個被稱為神僧的法喜（僧侶名），他的言語和沉默不合常理，都被認為是吉兇的預兆。隋煬帝到維揚時，聽說了他的奇異之處，就召見了他。有一天，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，但法喜卻說：『我在市場上乞討食物，像平常一樣。』有關部門把這件事報告給皇帝。皇帝打開門看他，只見一件袈裟覆蓋著黃金鎖住的骨頭。皇帝急忙稟告，下詔用香泥把他的骨頭塑造起來。當天晚上，泥像站起來行走，說話和歡笑像原來一樣。於是就解除了對他的禁錮。等到煬帝在江都遇害時，人們才明白法喜尋找羊頭的預兆。法喜有一天把一個竹筐上下倒置，用熾熱的炭火烤自己的身體，烤得通紅，然後就圓寂了。人們把他埋葬在香山寺。幾年后，有個從海上回來的人，看見法喜沒有憤怒的表情。那個人就挖開他的墳墓檢視，只見一個空棺材。計算他的壽命，已經三百多歲了（出自《僧史》）。隋煬帝在做王爺的時候，送給法藏禪師靈壽杖，並在上面寫道：『每次拄著這根杖的時候，希望您能想起我。』又賜給敬脫大扇，讓他進入皇宮講經說法。 丙子年（隋煬帝十二年），突厥國（國名）的先祖是平涼的雜胡。有個佗缽可汗（突厥首領稱號），擁有數十萬弓箭手，中國（指中原王朝）對此感到畏懼。佗缽可汗更加驕橫，常常對他的部下說：『我在南方的兩個兒子（指隋朝和另一個國家），常常孝順我，還擔心什麼貧窮呢？』齊國有個沙門（僧侶）名叫惠琳，被掠奪到突厥。惠琳對佗缽可汗說：『齊國之所以富強，是因為有佛法啊。』於是就給他講述了因緣果報的事情。佗缽可汗聽了之後相信了，建造了一座...
【English Translation】 English version: His (referring to Wen Tong) troops covered the entire area and killed people with clubs. He sought out monks who gathered to preach and elders who performed Buddhist rituals together. Hundreds of people gathered. Wen Tong believed they were gathering to mislead the people and had them all beheaded. He also stripped the monks and nuns of their clothes, examined them for lewd behavior, and found thousands who were not virgins or young boys, and was about to kill them. The scholars and women in the county cried on the roads. The counties were shocked and frightened, and each reported the matter. The emperor was furious and sent an envoy with a letter of goodwill, beheading Wen Tong in Hejian with chains to apologize to the people. Wen Tong's enemies opened his coffin, cut off his flesh and ate it, and it was all eaten in a short time (from the 'Book of Sui'). In the year of Jiaxu (the tenth year of Emperor Yang of Sui), there was a monk called the 'divine monk' Faxi (monk's name), whose words and silence were unconventional and were considered omens of good and bad fortune. When Emperor Yang of Sui went to Weiyang, he heard of his strangeness and summoned him. One day, Faxi searched for a sheep's head all over the palace. Emperor Yang disliked him and handed him over to the Minister of Justice. The guards were very strict, but Faxi said, 'I beg for food in the market as usual.' The relevant department reported this to the emperor. The emperor opened the door to look at him and saw only a kasaya covering bones locked in gold. The emperor hurriedly reported and ordered that his bones be sculpted with fragrant mud. That night, the mud statue stood up and walked, speaking and laughing as before. So he lifted the ban on him. When Emperor Yang was murdered in Jiangdu, people realized the omen of Faxi's search for a sheep's head. One day, Faxi placed a bamboo basket upside down and roasted his body with hot charcoal until it was red, and then he passed away. People buried him in Xiangshan Temple. Several years later, a man who returned from the sea saw Faxi without an angry expression. The man dug up his grave and saw only an empty coffin. Calculating his age, he was over three hundred years old (from the 'History of Monks'). When Emperor Yang was a prince, he sent Zen Master Fazang a Lingshou staff and wrote on it: 'Every time you lean on this staff, I hope you will remember me.' He also gave Jingtuo a large fan and allowed him to enter the palace to preach. In the year of Bingzi (the twelfth year of Emperor Yang of Sui), the ancestors of the Turkic kingdom (country name) were the mixed Hu people of Pingliang. There was a Tuobo Khan (title of Turkic leader) who had hundreds of thousands of archers, which China (referring to the Central Plains dynasty) feared. Tuobo Khan became even more arrogant and often said to his subordinates, 'My two sons in the south (referring to the Sui Dynasty and another country) are always filial to me, so what do I have to worry about being poor?' There was a Shamen (monk) named Huilin in the Qi Kingdom who was plundered to the Turks. Huilin said to Tuobo Khan, 'The reason why the Qi Kingdom is rich and strong is because of the Buddha-dharma.' So he told him about the causes and conditions and the consequences of actions. Tuobo Khan believed it after hearing it and built a...
伽藍。遣使聘于齊氏。求凈名涅槃華嚴等經。並十誦律。佗缽亦用躬行齋戒。繞塔行道。恨不生內地。在位十年而卒(隋史)。
丁丑 十三年。釋法進初在益州。修水觀。家人見水。以石投之。進出定。覺胸中痛。家人云。曾投石放水。進令明日見水可取石。胸即愈。自是八十年不出山。開皇中。蜀王秀臨益。妃患心痛。使諸醫治不損。乃遣使兩度請師。不出。王大怒。自入山。將加罪焉。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。妃見進流汗即安。進辭還山。王與妃送出。見進足離地四五寸。是年正月示寂(本傳)○是年。煬帝孫越王侗立。十一月改元義寧。未幾遜位王世充。世充使人赍藥。詣侗所曰。愿王飲此酒。侗知不免。請與母相見。不許。遂布席。燒香禮佛。祝曰。從今已去。愿不生帝王尊貴之家也。偽謚恭帝(隋書)。
戊寅 大業十四年。恭帝義寧二年○帝南巡。以元德太子之子代王侑。留守長安。丙子十一月。李淵克長安。立侑為帝。尊帝為太上皇。十四年戊寅。煬帝遇弒。進封淵為唐王。是年五月。恭帝遜位於唐(李淵)。
宋山谷居士黃庭堅。撰吉州慈恩寺仁壽塔記云。隋皇文帝。方隱約時。有異人以舍利一掬遺之曰。以此福蒼生。因忽
【現代漢語翻譯】 現代漢語譯本：伽藍（Gālán，寺院的通稱）。派遣使者去齊國聘請，尋求《凈名經》（Jìngmíng jīng，即《維摩詰所說經》）、《涅槃經》（Nièpán jīng）、《華嚴經》（Huáyán jīng）等經典，以及《十誦律》（Shísòng lǜ）。佗缽（Tuóbō，人名）也親自進行齋戒，繞塔修行。遺憾自己沒有出生在中原地區。在位十年後去世（見《隋史》）。
丁丑年，即十三年。釋法進（Shì Fǎjìn，人名）最初在益州（Yìzhōu，地名）時，修習水觀。家人看見水中，用石頭投擲。法進出定后，覺得胸口疼痛。家人說，曾經投石放水。法進讓明日再看水，可以取回石頭，胸口的疼痛就好了。從此八十年不出山。開皇年間，蜀王秀（Shǔ Wáng Xiù，人名）來到益州，他的妃子患有心痛病，派了很多醫生治療都沒有效果。於是派使者兩次去請法進，法進沒有出來。蜀王大怒，親自入山，想要加罪於他。見到法進后，不自覺地戰慄流汗。蜀王於是慇勤地請求法進出山。法進讓蜀王先行兩天，自己一天就到了。直接進入妃子的房間，妃子見到法進流汗后就痊癒了。法進辭別返回山中，蜀王和妃子送他出來，看見法進的腳離地四五寸。這年正月圓寂（見《本傳》）。這一年，煬帝（Yángdì，隋朝皇帝）的孫子越王侗（Yuè Wáng Tóng，人名）即位。十一月改年號為義寧。不久遜位給王世充（Wáng Shìchōng，人名）。王世充派人帶著藥，到越王侗那裡說：『希望大王飲下這杯酒。』越王侗知道自己難逃一死，請求與母親相見，沒有被允許。於是鋪設蓆子，燒香禮佛，祝願說：『從今以後，希望不要出生在帝王尊貴之家。』謚號為恭帝（Gōngdì，謚號）（見《隋書》）。
戊寅年，即大業十四年，恭帝義寧二年。煬帝南巡，讓元德太子（Yuándé Tàizǐ，人名）的兒子代王侑（Dài Wáng Yòu，人名）留守長安（Cháng'ān，地名）。丙子年十一月，李淵（Lǐ Yuān，人名）攻克長安，立代王侑為帝，尊煬帝為太上皇。十四年戊寅，煬帝被殺。進封李淵為唐王。這年五月，恭帝遜位於唐（李淵）。
宋朝山谷居士黃庭堅（Huáng Tíngjiān，人名）撰寫了吉州慈恩寺仁壽塔記，說隋文帝（Suí Wéndì，隋朝皇帝）還在隱約不顯的時候，有異人給他一掬舍利（shèlì，佛教聖物），說：『用這個來造福蒼生。』說完忽然不見了。
【English Translation】 English version: Gālán (Gālán, a general term for monasteries) dispatched envoys to the Qi state to request scriptures such as the 'Vimalakirti Sutra' (Jìngmíng jīng, also known as the 'Vimalakirti Nirdesa Sutra'), the 'Nirvana Sutra' (Nièpán jīng), and the 'Avatamsaka Sutra' (Huáyán jīng), as well as the 'Ten Recitation Vinaya' (Shísòng lǜ). Tuóbō (Tuóbō, a personal name) also personally observed fasting and precepts, circumambulating the pagoda. He regretted not being born in the central plains. He died after ten years on the throne (from the 'History of the Sui Dynasty').
In the year Dingchou, the thirteenth year, the monk Shì Fǎjìn (Shì Fǎjìn, a personal name) was initially in Yìzhōu (Yìzhōu, a place name), practicing water contemplation. His family saw water and threw stones into it. After Fǎjìn emerged from meditation, he felt pain in his chest. His family said that they had thrown stones to release water. Fǎjìn instructed them to look at the water the next day and retrieve the stones, and his chest pain would be cured. From then on, he did not leave the mountain for eighty years. During the Kaihuang era, the Prince of Shu, Xiù (Shǔ Wáng Xiù, a personal name), came to Yìzhōu. His concubine suffered from heart pain, and he sent many doctors to treat her without success. So he sent envoys twice to invite Fǎjìn, but Fǎjìn did not come out. The Prince of Shu was furious and personally entered the mountain, intending to punish him. Upon seeing Fǎjìn, he involuntarily trembled and sweated. The Prince then earnestly requested Fǎjìn to come down the mountain. Fǎjìn told the Prince of Shu to go ahead for two days, and he arrived in one day. He went directly into the concubine's room, and the concubine was healed upon seeing Fǎjìn sweating. Fǎjìn bid farewell and returned to the mountain. The Prince of Shu and the concubine saw his feet four or five inches off the ground. He passed away in the first month of that year (from 'His Biography'). In this year, the grandson of Emperor Yáng (Yángdì, an emperor of the Sui Dynasty), Yuè Wáng Tóng (Yuè Wáng Tóng, a personal name), ascended the throne. In November, he changed the era name to Yìníng. Soon after, he abdicated the throne to Wáng Shìchōng (Wáng Shìchōng, a personal name). Wáng Shìchōng sent someone with medicine to Yuè Wáng Tóng, saying, 'I hope Your Majesty will drink this wine.' Yuè Wáng Tóng knew he could not escape death and requested to see his mother, but he was not allowed. So he laid out a mat, burned incense, and paid homage to the Buddha, praying, 'From now on, I hope not to be born into a noble imperial family.' His posthumous title was Emperor Gōng (Gōngdì, a posthumous title) (from the 'Book of Sui').
In the year Wùyín, the fourteenth year of the Daye era, the second year of Emperor Gōng's Yìníng era, Emperor Yáng made a southern tour, leaving the son of Crown Prince Yuándé (Yuándé Tàizǐ, a personal name), the Prince of Dài, Yòu (Dài Wáng Yòu, a personal name), to guard Cháng'ān (Cháng'ān, a place name). In the eleventh month of the year Bǐngzǐ, Lǐ Yuān (Lǐ Yuān, a personal name) captured Cháng'ān, established the Prince of Dài, Yòu, as emperor, and honored Emperor Yáng as the Supreme Emperor. In the fourteenth year, Wùyín, Emperor Yáng was assassinated. Lǐ Yuān was promoted to the Prince of Táng. In the fifth month of that year, Emperor Gōng abdicated the throne to Táng (Lǐ Yuān).
The Song Dynasty scholar Huáng Tíngjiān (Huáng Tíngjiān, a personal name) of Shāngǔ wrote the 'Record of the Ren Shou Pagoda at Ci'en Temple in Jizhou', saying that when Emperor Wéndì of the Sui Dynasty (Suí Wéndì, an emperor of the Sui Dynasty) was still obscure, a strange man gave him a handful of relics (shèlì, Buddhist sacred objects), saying, 'Use this to benefit all living beings.' Then he suddenly disappeared.
不見。其後周失御。隋文受命。仁壽改元。詔分舍利三十。置浮圖于天下高爽之地。皆發祥現瑞。三年又以所餘舍利五十有三。分置五十三州。皆撰有德行僧。調護至其州。卜吉地為浮屠。吉州發矇寺其一也。
僧之真偽。唯佛明之。自余凡小。卒未能辯。良由導俗化方。適緣不一。權道難謀。變現隨俗。不可以威儀取。難得以事理求。通道為先。故無常準。經云。示眾有三毒。又現邪見相。我弟子如是。方便度眾生。所以二十四依。通三乘于季俗。一十六聖。窮六萬而弘持。又有九十九億三達真人。四十七賢六通明士。冥通佛性。顯蓋神功。遂使三有大州。釋門所統。四輪圍內。同稟仁風。能使七眾歸依。碎四魔於法身。三十八部弘護。證五翳于當時。固得代有澆淳。時逢信毀。淳信之俗。感淳果而高昇。澆毀之徒。受濁報而下沒。斯並無辜起惡。憫冒精靈。佛于爾無嫌。凡於佛有障。徒為謗訕。終難絕之。故周魏兩武。威伏諸侯。輕欺佛法。妄使滅除。自貽伊戚。禍及其身。命窮政改。吁嗟何已。尋復興復更顯由來。斯興亡在人。正法無沒。良由前列眾聖冥力住持。存廢自彼。道無不在。豈得百年短壽。而距六萬之修期乎。豈得以人中之聖睿。而抗天表之正真乎。豈得以生死之形儀。不格金剛之寶質乎。以
四據星殊不可也。彼周魏兩君明後辟。知萬歲之焉有。審百年之不期。寶位由於非道。神識抱于愚蔽者。則自救無暇。焉能及人。皆謂常住萬邦。鄙三五之稱聖。威加四海。蔑堯舜之獨夫。遂使誅除。佛化非我。誰能坐受天殃。賢愚同笑。故集僧中。為住持之巨證乎(感通錄)。
歷朝釋氏資鑒卷第五 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第六
閩扆峰沙門 熙仲 集
唐上
唐高祖李淵。字叔德。隴西成紀人也。其祖虎。與李弼等八人。佐周伐魏有功。皆為柱國。號八柱國。追封唐公。帝襲唐公。事隋。以功進封唐王。義寧二年歲戊寅。五月戊午。受隋恭帝禪。即位於大極殿。改元武德。國號唐。都長安。在位九年。蓋高祖舉晉陽之精兵。席捲長驅。奄有關中。命將出師。掃除亂略。降李密。擊建德。擒世充。芟武周。剪黑闥。夷蕭銑。六年之中。海內咸服。何成功之速哉。蓋以太宗為其子也。太宗以龍鳳之姿。天日之表。聰明英武。素有大志。而能結納豪傑。拯民於水火之中。而措之衽席之上。高祖即位之六月。飯千僧于大極殿。四年。造靈聖寺于舊第。起義兵。則神人應而同力定亂。衛太宗而成大功。救安西。則天王現而鼓角鳴副。明
【現代漢語翻譯】 現代漢語譯本： 四種依據星象的說法是絕對不可信的。那些周朝和魏朝的君主，自以為英明，卻不知道自己壽命有限，認為百年之後的事情與自己無關。他們的王位是通過不正當的手段獲得的，精神被愚昧和矇蔽所束縛，自救都來不及，怎麼能顧及他人呢？他們都認為自己的國家可以永遠存在，鄙視三皇五帝的聖明稱號，憑藉強大的武力統治四海，輕視堯舜這樣的賢君。最終導致被誅滅，還說佛教的教化與他們無關。這樣誰能承受上天的懲罰呢？賢明的人和愚蠢的人都會嘲笑他們。所以聚集僧眾，為住持佛法作有力的證明。（出自《感通錄》）
《歷朝釋氏資鑒》卷第五 卍新續藏第 76 冊 No. 1517 《歷朝釋氏資鑒》
《歷朝釋氏資鑒》卷第六
閩地扆峰的沙門熙仲 編集
唐朝（上）
唐高祖李淵（Tang Gaozu Li Yuan），字叔德，是隴西成紀人。他的祖父李虎，與李弼等八人，輔佐北周討伐北魏有功，都被封為柱國，號稱『八柱國』。追封李虎為唐公。李淵繼承了唐公的爵位，在隋朝任職。因為功勞被晉封為唐王。義寧二年戊寅年五月戊午日，接受隋恭帝的禪讓，在大極殿即位，改年號為武德，國號為唐，定都長安。在位九年。唐高祖率領晉陽的精兵，迅速席捲，佔領關中，命令將領出兵，掃除叛亂。降服李密（Li Mi），擊敗竇建德（Dou Jiande），擒獲王世充（Wang Shichong），剷除武周勢力，翦滅黑闥（Hei Ta），平定蕭銑（Xiao Xian）。在六年之內，全國都歸順了。這是多麼快速的成功啊！這主要是因為有唐太宗（Tang Taizong）這樣的兒子。唐太宗具有龍鳳的姿態，天日般的光輝，聰明英武，素有遠大的志向，並且能夠結交英雄豪傑，把人民從水深火熱之中拯救出來，安置在舒適的環境中。高祖即位六月，在大極殿供養千僧。武德四年，在舊宅建造靈聖寺。起義兵時，就有神人響應，共同出力平定叛亂。保衛太宗成就大功。救助安西時，就有天王顯現，鼓角齊鳴。
【English Translation】 English version: The four kinds of astrological predictions are absolutely unreliable. Those rulers of the Zhou and Wei dynasties, thinking themselves wise, did not know that their lives were limited, and thought that things after a hundred years had nothing to do with them. Their thrones were obtained through improper means, and their minds were bound by ignorance and delusion. They had no time to save themselves, how could they care about others? They all thought that their countries could exist forever, despised the holy titles of the Three Sovereigns and Five Emperors, ruled the four seas with powerful force, and despised virtuous rulers like Yao and Shun. In the end, they were exterminated, and they said that the teachings of Buddhism had nothing to do with them. How could anyone bear the punishment of Heaven like this? The wise and the foolish will laugh at them. Therefore, gather the Sangha to provide strong evidence for upholding the Dharma. (From 'Record of Spiritual Responses')
A Mirror for the Sangha Through Dynasties, Volume 5 卍 New Continued Collection, Volume 76, No. 1517, A Mirror for the Sangha Through Dynasties
A Mirror for the Sangha Through Dynasties, Volume 6
Compiled by Shramana Xizhong of Yifeng, Min
Tang Dynasty (Part 1)
Emperor Gaozu of Tang, Li Yuan (Tang Gaozu Li Yuan), courtesy name Shude, was a native of Chengji, Longxi. His grandfather, Li Hu, along with Li Bi and seven others, assisted the Northern Zhou in defeating the Northern Wei and were all granted the title of Pillar of the State, known as the 'Eight Pillars of the State'. Li Hu was posthumously named Duke of Tang. Li Yuan inherited the title of Duke of Tang and served in the Sui Dynasty. Because of his merits, he was promoted to Prince of Tang. In the second year of Yining, on the day of Wuwu in the fifth month of the year Wuyin, he accepted the abdication of Emperor Gong of Sui and ascended the throne in the Daji Hall, changing the era name to Wude and the country name to Tang, with the capital in Chang'an. He reigned for nine years. Emperor Gaozu of Tang led the elite troops of Jinyang, quickly sweeping through and occupying Guanzhong, ordering generals to dispatch troops to eliminate the rebellion. He subdued Li Mi (Li Mi), defeated Dou Jiande (Dou Jiande), captured Wang Shichong (Wang Shichong), eliminated the forces of Wu Zhou, annihilated Hei Ta (Hei Ta), and pacified Xiao Xian (Xiao Xian). Within six years, the whole country submitted. What a rapid success! This was mainly because he had a son like Emperor Taizong of Tang (Tang Taizong). Emperor Taizong had the appearance of a dragon and phoenix, the brilliance of the sun, was intelligent and martial, had great ambitions, and was able to befriend heroes and save the people from deep waters and scorching fires, placing them in a comfortable environment. In the sixth month of Emperor Gaozu's ascension to the throne, he offered food to a thousand monks in the Daji Hall. In the fourth year of Wude, he built Lingsheng Temple in his old residence. When he raised righteous troops, gods responded and worked together to quell the rebellion. Protecting Emperor Taizong achieved great success. When rescuing Anxi, a heavenly king appeared, and drums and horns sounded together.
皇虔禱誠意。造寺立聖像。七眾沾恩。譯經。制序文。四生蒙福。僧尼居道上。感武后之隆恩。菩薩現蛤蜊。啟文宗之深信。可謂道合君臣。珠回玉轉。奈何摧佛之表一進。賴憲宗付囑之不忘。未幾。滅僧之命頒行。乃武宗昏迷於邪惑。宣宗即位。佛位中尊。洗光佛日再扇真風。揚教海而注禪河。掃癡云而清宇宙。文物殷富。朝野歌吟。可謂中國之盛矣。唐有天下。二百九十一年。傳二十一帝。惜乎末運權歸宦官。此亂亡之兆也。齊家者治國之本。其本不正。至於天下分裂。則五代相次而起。五代之興。始於梁朱溫受唐禪。以黃巢降將逞其勇力。遂遷唐祚稱後梁。二主凡十六年而為後唐。唐李克用假平仇之忠義。發跡陰山。以兵威霸業。遂移梁室。四主十五年而為後晉。晉石敬瑭。挾震主之威。乘釁而起。藉其兵力。以取天下。易於反掌。二主十一年而為後漢。漢劉知遠。承戎虜蹂踐之餘。中國之主。故雍容南面。而天下歸之。二主四年而為後周。周郭威負震主之威。挾不賞之功。乘危而發。亦一世之雄也。世宗異姓之親。入承大統。賢佐有王樸。奇謀妙算。如指諸掌。畫江之功。三關之役。皆樸之言驗也。若樸者。器識學術。豈可以五代之士論哉。惜乎世宗享年不永。而樸之功。亦中道而廢矣。周之有國。三主九年
而歸宋。其間同時僭偽霸國者有十。劉守光稱北燕。劉隱稱廣南。王建稱西蜀。李昴胄稱江南劉。崇稱河東王。審知稱閩。錢謬稱吳越。楊行密稱淮南。馬殷稱湖南。高季興稱荊南。雖各據一方。皆崇佛法。造寺度僧。而閩之猶盛也。觀乎僭偽。與五代同時。而起于丁卯。而盡於己未。凡五十三年。是為影國。究其五代之興廢。梁之亡也。父子兄弟。自相屠滅。天下從而叛之。若後唐之莊明宗。晉漢之高祖。始以功臣夷狄而興國。終於功臣夷狄而喪邦。得之易而失之易。何足怪哉。周之亡也適聖人之興。而天命有歸焉。五代通五十三年。一十三主。總結為唐五代紀錄云。
唐。姓李。名淵 都長安。二十一主。凡二百九十一年。禪於後梁。
高祖在位九年 隋越王侗(皇泰元年) 魏(李密) 夏(竇建德) 梁(蕭銑) 涼(李軌) 秦(薛舉) 定揚(劉武岡) 楚(林士弘)。
戊寅 五月。高祖神堯太武皇帝即位。改元武德。乃于朱雀南衢之上。普建道場。設無遮大會(通鑑)。
己卯 武德二年。鄭王世充。鴆越王侗僭位。御史大夫鄭颋不樂仕。固稱疾不預事。一日謂世充曰。臣聞。佛有金剛不壞身。陛下真佛也。臣實多幸。得生佛世。愿棄官削髮為沙門。服勤精進。以資陛下之
【現代漢語翻譯】 現代漢語譯本： 歸順宋朝。這期間同時期僭越稱帝的國家有十個：劉守光稱北燕，劉隱稱廣南，王建稱西蜀，李昴胄稱江南劉，劉崇稱河東王，審知稱閩，錢镠稱吳越，楊行密稱淮南，馬殷稱湖南，高季興稱荊南。雖然各自佔據一方，都崇尚佛法，建造寺廟，剃度僧人，其中閩國尤其興盛。觀察這些僭越稱帝的國家，與五代時期同時，從丁卯年開始，到己未年結束，總共五十三年，可稱為影國。探究五代的興衰，梁朝的滅亡，是因為父子兄弟之間互相殘殺，天下百姓因此背叛。像後唐的莊宗、明宗，晉、漢的高祖，起初憑藉功臣和夷狄的力量興國，最終也因為功臣和夷狄而喪失國家，得來容易失去也容易，這有什麼奇怪的呢？周朝的滅亡，適逢聖人的興起，這是天命的歸屬。五代總共五十三年，經歷了十三位君主。總結為唐五代紀錄如下： 唐，姓李，名淵，都城長安，經歷了二十一位君主，總共二百九十一年，禪讓於後梁。 高祖在位九年，隋朝的越王侗（皇泰元年），魏（李密），夏（竇建德），梁（蕭銑），涼（李軌），秦（薛舉），定揚（劉武岡），楚（林士弘）。 戊寅年五月，高祖神堯太武皇帝即位，改年號為武德，于朱雀大街南面建造道場，設立無遮大會（出自《資治通鑑》）。 己卯年，武德二年，鄭王世充毒殺越王侗后僭位。御史大夫鄭颋不願為他效力，堅持稱病不參與朝政。有一天，鄭颋對世充說：『我聽說，佛有金剛不壞之身，陛下真是佛啊。我實在幸運，能夠生在佛的時代。我願意辭去官職，削髮爲僧，勤奮精進，以此來幫助陛下。』
【English Translation】 English version: They returned to the Song dynasty. During this period, there were ten states that simultaneously usurped power and claimed imperial status: Liu Shouguang claimed the title of Northern Yan, Liu Yin claimed Guangnan, Wang Jian claimed Western Shu, Li Maozhen claimed Jiangnan Liu, Liu Chong claimed the title of Prince of Hedong, Shenzhi claimed Min, Qian Liu claimed Wuyue, Yang Xingmi claimed Huainan, Ma Yin claimed Hunan, and Gao Jixing claimed Jingnan. Although each occupied a territory, they all revered Buddhism, built temples, and ordained monks, with the Min state being particularly prosperous. Observing these states that usurped power, they were contemporaneous with the Five Dynasties, starting in the year Dingmao and ending in the year Jiwei, totaling fifty-three years, which can be called the Shadow States. Investigating the rise and fall of the Five Dynasties, the demise of the Liang dynasty was due to the fratricidal killings among fathers, sons, and brothers, leading to the rebellion of the people. Like Emperor Zhuangzong and Emperor Mingzong of the Later Tang, and the founding emperors of Jin and Han, they initially established their states with the help of meritorious officials and foreign tribes, and ultimately lost their states due to meritorious officials and foreign tribes. What was easily gained was easily lost, so what is there to be surprised about? The demise of the Zhou dynasty coincided with the rise of a sage, and it was the mandate of heaven. The Five Dynasties lasted a total of fifty-three years, with thirteen rulers. The summary is recorded as the Records of the Tang and Five Dynasties as follows: Tang dynasty, surname Li, given name Yuan, capital Chang'an, experienced twenty-one rulers, totaling two hundred and ninety-one years, abdicated to the Later Liang. Emperor Gaozu reigned for nine years, Yue Prince Tong of the Sui dynasty (first year of Huangtai), Wei (Li Mi), Xia (Dou Jiande), Liang (Xiao Xian), Liang (Li Gui), Qin (Xue Ju), Dingyang (Liu Wugang), Chu (Lin Shihong). In the fifth month of the year Wuyin, Emperor Gaozu Shenyao Taiwu ascended the throne and changed the era name to Wude. He built a Daocheng (Buddhist site) on the south side of Zhuque Avenue and established an Unrestricted Assembly (from 'Zizhi Tongjian'). In the year Jimao, the second year of Wude, Prince Zheng, Shi Chong, poisoned Yue Prince Tong and usurped the throne. Imperial Censor Zheng Ting was unwilling to serve him and insisted on claiming illness to avoid participating in court affairs. One day, Zheng Ting said to Shi Chong, 'I have heard that the Buddha has a Vajra indestructible body. Your Majesty is truly a Buddha. I am truly fortunate to be born in the age of the Buddha. I am willing to resign from my official position, shave my head and become a monk, diligently striving to assist Your Majesty.'
神武。世充曰。國之大臣。聲望素重。一旦入道。將駭物聽。俟兵革休息。當從公志。颋固請不許。退謂妻子曰。吾束髮從官。志慕名節。不幸遭遇亂世。流離至此。側身猜忌之朝。累足危亡之地。智力淺薄。無以自全。人生會當有死。早晚何殊。姑此從吾所好。死亦無憾。遂削髮披僧服(舊史)。
辛巳 四年。世民入城。觀隋宮殿。嘆曰。逞侈心。窮人慾。無亡得乎。廢諸道場。城中僧尼。留有德者。各三十人。余皆反初。
六月。太史傅奕。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。損破國家。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。漂淪苦海。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。於是毀形而成其志。故棄鬚髮之容。緇袍以會其道。故去君臣之服。雖形闕奉親。而內懷其孝。禮乘事主。而心戢其恩。澤被冤
【現代漢語翻譯】 現代漢語譯本 神武。王世充說：『您是國家的大臣，聲望一向很高，一旦出家入道，將會震驚世俗。等戰事平息，我一定聽從您的意願。』颋堅決請求，王世充不答應。颋退下後對妻子兒女說：『我從小做官，立志追求名節。不幸遭遇亂世，流離到此。身處猜忌的朝廷，立足於危險之地。我的智謀淺薄，無法保全自己。人生終究會有一死，早死晚死又有什麼區別？暫且讓我隨從自己的愛好，死也無憾。』於是剃髮，穿上僧人的服裝（出自舊史）。
辛巳年，四年。李世民進入洛陽城，觀看隋朝的宮殿，感嘆道：『放縱奢侈之心，竭盡百姓的慾望，不滅亡才怪。』於是廢除了各地的道場，城中的僧人和尼姑，留下有德行的各三十人，其餘的都恢復平民身份。
六月，太史傅奕，之前是黃巾軍，非常忌恨佛法。上書陳述廢除佛法的十一件事，說：『佛經荒誕虛妄，言語妖邪隱晦，損害破壞國家，沒聽說過對世事有益處。請將胡人的佛法邪教，退回天竺。凡是沙門，放回他們的家鄉，這樣就能恢復淳樸的風氣，李悝和孔子的教化就能推行了。』奏疏呈上后，唐太宗雖然信佛，但是沒有果斷的決斷，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？希望你解釋一下。』有釋法琳站出來回答說：『我聽說，最高的道理是無法用言語表達的，哪裡是九流之士能夠辨明的？法身沒有形象，不是《十翼》所能詮釋的。只是四趣茫茫，眾生漂流在苦海之中，三界蠢蠢，顛倒墜落在邪山之上。許多人迷惑而自焚，凡夫沉溺而不能自拔。大聖因此而降生於世，至人因此而顯現神靈。於是開啟解脫之門，指示安穩的道路。中天（印度）的王子，辭別恩愛而出家，東夏（中國）的貴族，厭惡榮華而入道。於是毀壞形體來成就他們的志向，所以拋棄鬚髮之容。穿上緇色的僧袍來領會佛道，所以去掉君臣的服裝。雖然外表上缺失了奉養雙親，但是內心懷有孝道。禮節上順從侍奉君主，但是內心抑制著對君主的恩情。佛法之恩澤普及冤』
【English Translation】 English version Shen Wu. Shi Chong said, 'You are a senior minister of the state, with a long-standing reputation. If you were to enter the Dao, it would shock the world. After the war is over, I will follow your wishes.' Ting insisted, but Shi Chong refused. Ting retreated and said to his wife and children, 'I have been an official since I was young, aspiring to fame and integrity. Unfortunately, I have encountered a chaotic world and have been displaced to this place. I am in a suspicious court and in a dangerous place. My wisdom is shallow and I cannot protect myself. Life will eventually end in death, so what is the difference between dying early and dying late? Let me follow my own preferences for now, and I will have no regrets even if I die.' So he shaved his head and put on a monk's robe (from the Old History).
In the year of Xin Si, the fourth year, Li Shimin entered the city of Luoyang, viewed the Sui Dynasty palaces, and sighed, 'Indulging in extravagance and exhausting the desires of the people, how could it not perish?' He abolished the various Daoist temples, and of the monks and nuns in the city, he retained thirty virtuous ones each, and the rest were returned to civilian status.
In June, the Grand Historian Fu Yi, who was previously a Yellow Turban, deeply resented Buddhism. He submitted a memorial stating eleven matters for abolishing Buddhism, saying, 'The Buddhist scriptures are absurd and false, the words are demonic and obscure, damaging and destroying the country, and I have not heard of any benefit to the world. Please return the barbarian Buddhist heresy to Tianzhu (India). All the Shamen (monks) should be sent back to their hometowns, so that the simple and honest customs can be restored, and the teachings of Li Kui and Confucius can be implemented.' After the memorial was presented, Emperor Taizong of Tang, although he believed 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 benefits are there? I hope you can explain it.' There was Shi Falin who stood up and replied, 'I have heard that the highest truth cannot be expressed in words, how can it be discerned by the nine streams of scholars? The Dharma body has no form, it cannot be interpreted by the Ten Wings (of the Book of Changes). It is just that the four realms are vast, and sentient beings are drifting in the sea of suffering, the three realms are restless, and falling upside down on the evil mountain. Many people are confused and burn themselves, and ordinary people are drowning and cannot get out. The Great Sage therefore came into the world, and the Perfect Man therefore manifested his spirit. Thus, he opened the door of liberation and showed the path of peace. The prince of Central India renounced love and left home, and the nobles of Eastern Xia (China) were tired of glory and entered the Dao. Therefore, they destroy their bodies to achieve their aspirations, so they abandon the appearance of hair. They wear black robes to understand the Buddhist path, so they remove the clothes of rulers and ministers. Although the appearance lacks the support of parents, the heart cherishes filial piety. The etiquette follows the service of the monarch, but the heart suppresses the kindness to the monarch. The grace of the Buddha extends to the wronged.'
親。以成大愿。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。傅奕所奏。有司不行。奕乃多寫表狀。流佈遠近。琳乃著破邪論二卷。用擬奕詞。盡折其謬。朝野咸誦之。琳又上儲宮諸王。及公卿侯伯等啟。故奕之奏。因而遂寢(釋教錄)。
乙酉 八年二月。帝釋奠於國學堂。置三座。擬敘三宗。下詔曰。孔老二教。此土先宗。釋教后興。宜從客禮。五都才學。三教通人。星布義筵。云羅綺席。眾推釋惠乘為導首。乘登葉座。皇儲以下。皆胡跪坾聽逸辯。前宣帝德。次述釋宗。后以二難。雙徴兩教。玄梯廣佈。義網高張。莫不躡響風馳。應機雲涌。既而天子回光。敬美其德。群公拜手。請弘大業。黃巾李仲卿。結舌無報。博士祭酒等。束體轅門。又下詔問乘曰。道士潘誕奏。悉達太子。不能成佛。六年求道。方得成佛。道能生佛。佛由道成。乘曰。震旦與天竺。猶環海比州。聃乃週末始興。佛是周初前出。相去二十許王。三百餘載。豈有昭王時佛。退求敬王時道乎。誕曰。靈寶經有太上大道。先天地生。郁㪍洞虛之中。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。按周易。一陰
【現代漢語翻譯】 現代漢語譯本： 親近佛，成就宏大誓願，恩澤普及顯界和幽界。哪裡會拘泥於小的冒犯？具有上等智慧的人，因為遵循佛的教誨而獲得利益；下等凡夫俗子，因為背離聖人的教導而遭受損害。這大概就是其中的要點。傅奕的奏章，主管官員沒有執行。傅奕於是大量抄寫表章，廣泛傳播到各地。釋琳於是撰寫《破邪論》二卷，用來反駁傅奕的言論，完全駁倒了他的謬論，朝廷內外都傳誦它。釋琳又向儲君、諸王以及公卿侯伯等呈上啟文，因此傅奕的奏章最終被擱置。（出自《釋教錄》）
乙酉年（唐高祖武德元年，公元618年）八年二月，皇帝在國學堂舉行釋奠禮，設定三個座席，打算排列儒、道、佛三教的次序。下詔說：『孔教和老教，是本土原有的宗教；佛教是後來興起的，應該按照賓客的禮儀對待。』五都的才學之士，精通三教的人，像星星一樣分佈在義理講席上，像雲彩一樣聚集在華麗的席位上。大家推舉釋惠乘作為領頭人。惠乘登上法座，皇太子以下的人，都跪著恭敬地聽他高超的辯論。惠乘先宣揚皇帝的德行，其次陳述佛教的宗旨，然後用兩個難題，同時向儒、道兩教提出挑戰。玄妙的階梯廣泛鋪開，義理的羅網高高張起，沒有誰不是迅速響應，像風一樣行動，應答如流，像云一樣涌現。不久，天子回過頭來，讚美惠乘的德行。群臣拜手，請求弘揚佛教大業。黃巾軍的李仲卿，啞口無言，無話可說。博士、祭酒等官員，像被束縛在轅門一樣，動彈不得。又下詔詢問惠乘說：『道士潘誕奏稱，悉達太子不能立即成佛，經過六年苦行，才得以成佛。道能生佛，佛由道成。』惠乘回答說：『震旦（中國）和天竺（印度），就像環繞大海的兩個州。老聃是周朝末年才興起的，而佛是周朝初年之前就出現的，相隔二十多個王，三百多年。哪裡有昭王時代的佛，反過來去求敬王時代的道呢？』潘誕說：『《靈寶經》有太上大道，先於天地而生，在郁㪍洞虛之中，光輝燦爛于玉清之上，是佛的老師啊。』惠乘說：『五帝之前，沒有聽說過天尊的道；三王之末，才開始有老聃的名字；漢景帝以後，才興起道學。窮究古今，道者是誰呢？按照《周易》，一陰』
【English Translation】 English version: To be close to the Buddha is to fulfill great vows, bestowing grace upon both the visible and invisible realms. Why be拘泥to small transgressions? Those with superior wisdom benefit from following the Buddha's teachings; those of lower, ordinary nature suffer from turning away from the sage's instructions. This is the general gist of it. Fu Yi's memorial was not acted upon by the responsible officials. Therefore, Yi copied the memorial extensively, spreading it far and wide. Shi Lin then composed 'Treatise on Refuting Heresy' in two volumes to counter Yi's arguments, completely refuting his fallacies, which was recited by everyone in the court and beyond. Lin also submitted memorials to the Crown Prince, various princes, and dukes, ministers, marquises, and earls, so Yi's memorial was ultimately shelved. (From 'Records of Buddhism')
In the second month of the eighth year (618 AD), the Emperor conducted the Shi Dian ritual at the National Academy, setting up three seats, intending to arrange the order of Confucianism, Taoism, and Buddhism. He issued an edict saying: 'Confucianism and Taoism are the original religions of this land; Buddhism arose later and should be treated according to the etiquette for guests.' Talented scholars from the five capitals, those versed in the three teachings, were distributed like stars at the discourse seats, gathered like clouds at the splendid banquets. Everyone recommended Shi Huicheng as the leader. Huicheng ascended the Dharma seat, and those below the Crown Prince all knelt respectfully to listen to his outstanding debate. Huicheng first proclaimed the Emperor's virtues, then stated the tenets of Buddhism, and then challenged both Confucianism and Taoism with two difficult questions. The profound ladder was widely spread, and the net of righteousness was raised high. Everyone responded swiftly, acting like the wind, answering fluently, emerging like clouds. Soon after, the Son of Heaven turned his attention back, praising Huicheng's virtues. The assembled officials bowed and requested the promotion of the great Buddhist enterprise. Li Zhongqing of the Yellow Turbans was speechless and had nothing to say. The doctors and libationers were as if bound at the gate of the camp, unable to move. Another edict was issued asking Huicheng: 'The Taoist Pan Dan memorialized, saying that Siddhartha太子 (Siddhartha, the crown prince) could not immediately become a Buddha; it was only after six years of ascetic practice that he was able to become a Buddha. The Tao can generate the Buddha; the Buddha is made by the Tao.' Huicheng replied: 'Zhendan (China) and Tianzhu (India) are like two provinces surrounding the sea. Lao Dan (Laozi) only arose at the end of the Zhou dynasty, while the Buddha appeared before the beginning of the Zhou dynasty, separated by more than twenty kings and over three hundred years. How could there be a Buddha in the time of King Zhao, who would then seek the Tao in the time of King Jing?' Pan Dan said: 'The Lingbao Sutra has the Supreme Great Tao, which was born before heaven and earth, in the midst of the lush and empty void, shining brightly above the Jade Purity; it is the teacher of the Buddha.' Huicheng said: 'Before the Five Emperors, there was no mention of the Tao of the Heavenly Venerable; at the end of the Three Kings, the name of Lao Dan began to exist; Taoism only arose after Emperor Jing of the Han dynasty. Investigating the past and present, who is the Taoist? According to the Book of Changes, one yin'
一陽之謂道。此理數之道。何能生佛。豈有頭帶星冠。身披黃褐。鬢垂素髮。手執槐簡。別號天尊。居大羅之上。獨名大道。治玉京之中。山海之所未詳。經史之所不載。大羅既烏有之說。玉京本無是之談。謬之甚矣。言畢下座(舊史及僧傳)。
丙戌 九年。太史傅奕上疏。請除佛法。曰。佛在西域。言妖路遠。漢譯胡書。恐其假託。故使不忠不孝。削髮而揖君親。遊手遊食。易服以逃役賦。演其妖書。述其邪法。偽啟三途。謬稱六道。恐嚇愚天。詐欺庸品。凡百黎庶。通識者稀。不察根源。信其矯詐。乃追既往之罪。虛規將來之福。佈施一錢。希萬倍之報。持齋一日。冀百年之糧。遂使愚迷妄求功德。不憚科禁。輕犯憲章。其有造作惡逆。身墜刑網。方乃獄中禮佛。口誦佛經。晝夜忘疲。規免其罪。且生死壽夭。由於自然。刑德威福。關之人主。乃謂貧富貴賤。功業所招。而胡僧矯詐。皆云由佛。竊人主之權。檀造化之力。其為害政。良可悲矣。案書云。惟闢作福。惟闢作威。惟辟玉食。臣之有作福作威玉食。其害於而家。兇于而國。人用則之頗僻。降自羲農。至於漢魏。皆無佛法。君明臣忠。祚長年久。漢明帝假託夢想。始立胡神。西域沙門。自傳其法。西晉已上。國有嚴科。不許中國之人輒行髡髮之事
【現代漢語翻譯】 現代漢語譯本：『一陽之謂道』，指的是理數之道。這怎麼能產生佛呢？難道真有頭戴星冠，身披黃褐袈裟，鬢髮垂落，手持槐木簡的天尊存在嗎？他自稱居住在大羅天之上，獨享『大道』之名，統治著玉京。但山海經中沒有詳細記載，經史典籍中也沒有記載。所謂的大羅天，本就是虛構的說法；玉京，本來就沒有這樣的說法。這真是荒謬至極！』說完，傅奕便走下座位（參考舊史及僧傳）。
丙戌年（武德九年），太史傅奕上書，請求廢除佛法，說：『佛在西域，所說的妖言道路遙遠。漢朝翻譯胡人的書籍，恐怕其中有假託。因此，才使得那些不忠不孝的人，削髮而對君親作揖，遊手好閒，靠別人養活，改變服裝來逃避徭役賦稅。他們宣揚妖書，講述邪法，虛假地開啟三途（地獄道、餓鬼道、畜生道），荒謬地聲稱有六道輪迴。恐嚇愚昧無知的人，欺騙平庸之輩。廣大的百姓，通曉事理的人很少，不考察根源，相信他們的虛假欺騙。於是，他們追悔已經過去的罪過，虛構將來的福報。佈施一文錢，希望得到萬倍的回報；持齋一天，希望得到百年的糧食。於是，使得愚昧的人妄求功德，不顧朝廷的禁令，輕易地觸犯法律。其中有製造惡逆行為的人，身陷刑罰之網，才在監獄中禮佛，口誦佛經，日夜不停，希望免除罪責。況且，生死壽命的長短，是由於自然規律；刑罰賞賜的威嚴和福報，是掌握在君主手中。他們卻說貧富貴賤，是功業所招致的，而胡人的僧侶卻虛假地宣稱，這一切都是由佛所決定的。竊取人主的權力，擅自掌握造化之力。這種危害政治的行為，實在令人悲哀啊！查閱典籍記載，說：只有君王才能行使賜福的權力，只有君王才能行使威嚴的權力，只有君王才能享受美食。臣子如果行使賜福、威嚴和享受美食的權力，那就會危害他的家族，給國家帶來災難。人們使用這些佛法，就會走向邪路。從伏羲、神農到漢朝、魏朝，都沒有佛法，君王賢明，臣子忠誠，國家長治久安。漢明帝假託夢境，才開始設立胡人的神祇。西域的沙門，自己傳授他們的佛法。西晉以上，國家有嚴格的法令，不允許中國的人隨意進行剃髮出家的行為。』
【English Translation】 English version: 『What is called the Dao (道) of One Yang (一陽) refers to the Dao of principle and number. How can this generate Buddhas? Is there really a Celestial Worthy (天尊) who wears a star-crowned hat, dons a yellow-brown robe, with temples adorned with white hair, holding a locust tree tablet? He claims to reside above the Great Ror (大羅, highest heaven in Taoism), uniquely named 『Great Dao (大道)』, governing within the Jade Capital (玉京, Taoist heaven). But the Classic of Mountains and Seas (山海經) does not detail this, and historical records do not contain it. The so-called Great Ror is a fabricated concept; the Jade Capital never existed. This is utterly absurd!』 Having spoken, Fu Yi (傅奕) stepped down from his seat (referencing old histories and biographies of monks).
In the year Bingxu (丙戌), the ninth year of the Wude (武德) era, the Grand Historian Fu Yi submitted a memorial, requesting the abolition of Buddhism, saying: 『The Buddha is in the Western Regions (西域), and his deceptive words travel from afar. The Han translations of barbarian books are likely to be fabricated. Therefore, disloyal and unfilial people shave their heads and bow to neither ruler nor parents, wandering about and living off others, changing their clothes to evade corvée labor and taxes. They propagate their deceptive books, narrate their heretical teachings, falsely open the Three Paths (三途, realms of hell, hungry ghosts, and animals), and absurdly claim the existence of the Six Realms (六道, realms of gods, humans, asuras, animals, hungry ghosts, and hell). They frighten the ignorant and deceive the mediocre. The vast populace, few of whom understand, do not examine the roots and believe their false deceptions. Thus, they regret past sins and fabricate future blessings. They give a single coin in alms, hoping for a ten-thousandfold return; they observe a single day of fasting, hoping for a hundred years' worth of food. Consequently, they cause the ignorant to vainly seek merit, disregarding imperial prohibitions and lightly violating the law. Among those who commit evil and rebellious acts, falling into the net of punishment, they then worship the Buddha in prison, chanting Buddhist scriptures day and night, tirelessly hoping to be absolved of their crimes. Moreover, the length of life and death is due to natural laws; the majesty of punishment and reward, and blessings, are in the hands of the ruler. They claim that poverty, wealth, nobility, and lowliness are brought about by one's deeds, but the barbarian monks falsely claim that all of this is determined by the Buddha. They usurp the power of the ruler and seize the power of creation. This harmful behavior towards the government is truly lamentable! Examining the records, it says: Only the ruler can bestow blessings, only the ruler can exercise authority, only the ruler can enjoy fine food. If a subject bestows blessings, exercises authority, and enjoys fine food, it will harm his family and bring disaster to the country. If people use these Buddhist teachings, they will go astray. From Fuxi (伏羲) and Shennong (神農) to the Han (漢) and Wei (魏) dynasties, there was no Buddhism; the rulers were wise, the ministers were loyal, and the country was peaceful and long-lasting. Emperor Ming of Han (漢明帝) fabricated a dream and began to establish barbarian deities. The Shramanas (沙門) of the Western Regions themselves transmitted their teachings. Above the Western Jin (西晉) dynasty, the country had strict laws, not allowing the people of China to arbitrarily engage in the practice of shaving their heads and leaving home.'
。泊于胡石差胡亂華。主庸臣佞。政虐祚短。皆由佛教致災也。梁武齊兗足為明鏡。昔褒姒一女。妖惑幽王。尚致亡國。況天下僧尼數盈十萬。剪刻繒彩。裝束泥人。而為壓魅。迷惑萬姓者乎。今之僧尼。請令匹配。即成十萬餘戶。產育男女。十年長養。一紀教訓。自然益國。可以足兵。四海免蠶食之人。百性知威福所在。則妖惑之風自革。淳樸之化還興。且古今忠諫。鮮不及禍。竊見齊朝章仇子佗上表言。僧尼徒眾。麋損國家。寺塔奢侈。虛費金帛。為諸僧附會宰相。對朝讒毀。諸尼依託妃主。𧮂行謗讟。子佗竟被囚縶。刑于都市。及周武平齊。制封其墓。臣雖不敏。竊效其縱○道士李仲卿。上十異九迷論。劉進喜上顯正論。皆貶量聖教。眩惑君心。傳奕前後七上疏。請除釋氏。高祖付百官詳議。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。稱奕奏合理。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。忠於奉上。此則忠孝之理著。臣子之行成。而佛逾城出家。逃背其父。以匹夫而抗天子。以繼體而悖所親。瑀非出于空桑。乃遵無父之教。臣聞。非孝者無親。瑀之謂也。瑀合掌曰。地獄所設。正為是人也○帝以奕疏頒示諸僧。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。諸僧著論。合李黃門內德論。同進干朝。帝由是悟。奕等譽道毀佛。為葉私大臣。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。檢括學徒。調伏身心。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。遊惰之民。茍避徭役。妄為剃落。托號出家。嗜慾無厭。營求不巳。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。譬夫良莠有穢嘉苗。類若浮泥混乎清水。又伽藍之地本曰凈居。近代以來。多立寺舍。不求閑曠之地。唯趍喧雜之方。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。軀馳世務。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。有精勤煉行。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
【現代漢語翻譯】 現代漢語譯本：傅奕列舉了八條誹謗佛教、詆譭僧侶的罪狀。釋法琳又撰寫了《十喻九箴》，駁斥李仲卿《十異九迷》的謬論。門下典儀李師政撰寫了《內德論》三篇，都陳述了佛化的益處。當時傅奕的議論尚未有定論，眾僧撰寫論著，連同李黃門的《內德論》一同呈進朝廷。皇帝因此醒悟。傅奕等人讚美道教、詆譭佛教，是爲了迎合私慾的大臣，不得已，於是兼併淘汰了佛教和道教中濫竽充數的人。這件事得以施行。五月辛巳日，皇帝下詔說：『釋迦牟尼闡揚教義，以清凈為先，遠離塵垢，除去貪慾，所以弘揚殊勝的功業，修植善良的根基，開導愚昧迷惑的人，成為普度眾生的橋樑。因此要敷演經教，檢查約束學徒，調伏身心，捨棄各種染著。自從偉大的覺者（指釋迦牟尼）逝世后，佛法流行，末世衰敗，逐漸出現虧損和氾濫。於是出現了一些卑賤的人，謀求自身的尊貴和高位；一些遊手好閒的百姓，只想逃避徭役。他們胡亂地剃度出家，託名出家，貪圖享樂，永無止境地營求。他們所做的事情與普通百姓一樣，他們的行跡與常人無異。他們進則違背戒律的條文，退則沒有禮儀典章的訓誡。常常觸犯法律，自己走上重刑的道路。他們褻瀆了真如的本性，虧損了微妙的佛法。這就像良莠不齊的稻田中混雜著雜草，又像漂浮的污泥混濁了清澈的清水。而且伽藍（寺廟）的土地本來是清凈的居所，近代以來，大多建立寺廟，不尋求閑靜空曠的地方，只趨向喧鬧雜亂的場所。只會增長輕薄浮躁的心，有損崇敬的意義。況且老子垂教化世，本來就注重沖虛，涵養志向，順應自然，遺忘外物，保全真性，堅守專一，這就是所謂的玄門。如果身心奔波於世俗事務，就尤其違背了道教的宗旨。朕承天命治理天下，興隆教法，心志在於利益百姓，情意在於護持佛法。想要使玉石得以區分，香草和臭草有所辨別，長久地儲存微妙的佛道，永遠地鞏固福田。正本清源，應該從沙汰（整頓）開始。那些精勤修行，遵守戒律的僧尼、道士、女冠，都讓他們到大的寺觀居住，供給衣食，不讓他們缺乏。那些不能精進，沒有』
【English Translation】 English version: Fu Yi presented eight accusations slandering Buddhism and defaming monks. Shi Falin further composed 'Ten Metaphors and Nine Admonitions' to refute Li Zhongqing's fallacies in 'Ten Differences and Nine Confusions.' Li Shizheng, a clerk in the Department of Affairs, wrote three chapters of 'On Inner Virtue,' all stating the benefits of Buddhist transformation. At that time, Fu Yi's arguments were still undecided. The monks wrote treatises and, together with Li Huangmen's 'On Inner Virtue,' presented them to the court. The emperor was thus enlightened. Fu Yi and others praised Taoism and defamed Buddhism to cater to selfish ministers. Having no other choice, the emperor then concurrently eliminated those who were unqualified in both Buddhism and Taoism. This matter was implemented. On the day of Xin Si in the fifth month, the emperor issued an edict saying: 'Sakyamuni expounded the teachings, with purity as the priority, staying away from dust and filth, and eliminating greed and desire. Therefore, he promoted supreme achievements, cultivated good roots, enlightened the ignorant and confused, and became a bridge to deliver all beings. Thus, we must expound the scriptures, examine and restrain disciples, regulate body and mind, and abandon all attachments. Since the Great Awakened One (referring to Sakyamuni) passed away, the Dharma has spread, but in the degenerate age, it has gradually become deficient and excessive. Thus, there are some base people who seek their own honor and high position; some idle people who only want to evade corvée labor. They recklessly shave their heads and become monks, claiming to be renunciates, indulging in pleasure and seeking endlessly. What they do is the same as ordinary people, and their actions are no different from ordinary people. They violate the precepts when advancing and have no etiquette to follow when retreating. They often violate the law and walk the path of severe punishment themselves. They desecrate the nature of Suchness and damage the subtle Dharma. This is like weeds mixed in a field of good rice, or like floating mud mixed in clear water. Moreover, the land of the Sangharama (monastery) was originally a pure dwelling place. In recent times, many temples have been built, not seeking quiet and open places, but only tending towards noisy and chaotic places. This only increases frivolous hearts and diminishes the meaning of reverence. Moreover, Laozi's teachings originally valued emptiness and tranquility, cultivating the will and following nature, forgetting external things, preserving true nature, and maintaining oneness. This is what is called the Xuan Gate (Taoism). If the body and mind are engaged in worldly affairs, it is especially contrary to the tenets of Taoism. I have received the mandate to govern the world, promote the Dharma, and my will is to benefit the people, and my intention is to protect the Dharma. I want to distinguish jade from stone, and differentiate fragrant herbs from foul weeds, to preserve the subtle Dharma for a long time, and to consolidate the field of merit forever. To rectify the root and purify the source, we should start with elimination (rectification). Those monks, nuns, Taoists, and female Taoists who are diligent in practice and observe the precepts should all be allowed to live in large temples and monasteries, provided with food and clothing, and not be lacking. Those who cannot be diligent and do not have'
行業。庸猥粗穢者。悉令罷道。各還桑梓。京師留寺三所。諸州各留一所。余皆罷之(已上見唐策並通鑑)。
李師政內德論序略曰。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。名附所安。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。茍朋偏見。未見通理。博考興亡。足澄浮偽。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。而天無之壽未永。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。豈浮屠之不仁。但為違之而暴亂。未有遵之而兇虐。由是觀之。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。乃著論三篇。
丙戌 武德
【現代漢語翻譯】 對於那些庸俗、低劣、粗俗污穢的人，全部勒令停止出家修行，各自返回家鄉。京城保留寺廟三所，各州只留一所，其餘全部廢除（以上內容見《唐策》和《通鑑》）。
李師政《內德論》序略：若論十力調御（如來十種力用調伏控制眾生），在苦海中執行法船；三乘（聲聞乘、緣覺乘、菩薩乘）引導眾生，在火宅中開闢平坦的道路。勸人向善、增進道德的廣度，是六經（《詩》、《書》、《禮》、《易》、《樂》、《春秋》）所不能及的；戒除罪惡、預防禍患的深度，是諸子百家所不能比擬的。只是探究神妙、瞭解變化，其言論宏大而令人震驚；去除迷惑、斷絕塵世，其規範清高深遠而難以遵循。無論是華夏還是夷狄，士人還是百姓，朝廷官員還是民間儒生，都只是把名聲依附於自己所安之處，很少有人真正領略佛道的真味。如果不是深入研究以考察真偽，深刻思考以體察苦空，就無法建立像磐石一樣堅定的信仰根基，去除那些若有若無的疑惑。有人說，三王（夏禹、商湯、周文王）時代沒有佛法而年壽長久，二石（指後趙石勒、石虎）時代有僧人而政治暴虐衰敗，認為教化在於信奉佛教，有益於國家在於廢除僧侶。這只是固執于片面的見解，沒有看到普遍的道理。廣泛考察歷史上的興衰，足以澄清那些虛假的言論。為什麼這麼說呢？導致秦朝滅亡的是胡亥時期，那時沒有佛法卻土崩瓦解；興盛佛教的是漢明帝時期，那時有僧人而國家得到治理。周朝廢除佛寺，但上天並沒有因此而使其壽命長久；隋朝弘揚佛教，但開皇年間的法令並沒有出現問題。國家的盛衰在於政治措施是否得當，社會的安定與混亂在於各級官員是否稱職。把罪過歸咎於佛僧，實在不是通達的見解。況且佛教只是弘揚善良，不會助長臣民的邪惡；戒律的根本在於防止過錯，怎麼會損害國家和家庭的治理呢？如果人人遵守善良，家家奉行戒律，刑罰又怎麼會廣泛使用，禍亂又怎麼會有由頭產生呢？駿馬即使再好，不駕馭也無法到達遠方；藥物即使再多，不服用又怎麼能治好疾病？苻堅（東晉時期前秦的皇帝）喪失軍隊，不是因為道安（東晉高僧）沒有智慧；石氏（後趙政權）的暴虐興起，難道是因為僧人不仁慈嗎？只是因為違背了佛法才導致暴亂，沒有因為遵從佛法而導致兇殘暴虐的。由此看來，道理也就很明白了。只是因為信仰隨著聽聞而產生，疑惑因為理解而消除。凡是對佛法輕視、詆譭而不恭敬的人，都是因為對佛法的討論還不夠深入。如果能夠深入探究，必定會深信不疑、篤實敬奉。於是寫了三篇論著。
丙戌年，武德（唐高祖李淵的年號）
【English Translation】 Those who are vulgar, base, coarse, and filthy should all be ordered to cease their monastic practices and return to their hometowns. The capital will retain three monasteries, and each prefecture will retain one, while all others will be abolished (as seen in 'Tang Ce' and 'Tong Jian').
Abridged preface to Li Shizheng's 'Treatise on Inner Virtue': If we speak of the Ten Powers of the Tamer (Tathagata's ten powers to subdue and control sentient beings), navigating the Dharma boat in the sea of suffering; the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) guiding beings, opening up a smooth path in the burning house. The breadth of encouraging good and advancing virtue is beyond what the Six Classics (the Book of Poetry, the Book of History, the Book of Rites, the Book of Changes, the Book of Music, and the Spring and Autumn Annals) can reach; the depth of preventing evil and guarding against calamity is unmatched by the various schools of thought. However, exploring the divine and understanding transformation, its words are grand and astonishing; removing delusion and severing worldly ties, its norms are pure, lofty, and difficult to follow. Whether they are Han Chinese or barbarians, scholars or commoners, court officials or Confucian scholars, they merely attach their names to where they feel secure, and few truly savor the true taste of the Buddhist path. If one does not deeply study to examine truth and falsehood, and deeply contemplate to perceive suffering and emptiness, one cannot establish a faith as firm as a rock, and remove the doubts that seem to exist and yet do not. Some say that the Three Kings (Yu of Xia, Tang of Shang, and Wen of Zhou) had no Buddhism and lived long lives, while the Two Shi (Shi Le and Shi Hu of the Later Zhao dynasty) had monks and their politics were tyrannical and declined, believing that edification lies in worshiping Buddhism, and benefiting the country lies in abolishing monks. This is merely clinging to a one-sided view, without seeing the universal principle. Broadly examining the rise and fall of history is sufficient to clarify those false statements. Why do I say this? What led to the downfall of the Qin dynasty was the time of Huhai, when there was no Buddhism, yet it collapsed; what prospered Buddhism was the time of Emperor Ming of the Han dynasty, when there were monks and the country was well-governed. The Zhou dynasty abolished Buddhist temples, but Heaven did not grant it a longer lifespan; the Sui dynasty promoted Buddhism, but the decrees of the Kaihuang era did not encounter problems. The rise and fall of a country depend on the proper implementation of policies, and the stability and chaos of society depend on the competence of officials at all levels. Blaming the Buddhist monks is truly not a comprehensive view. Moreover, Buddhism only promotes goodness and does not encourage evil among the people; the essence of precepts is to prevent wrongdoing, how can it harm the governance of the country and the family? If everyone adheres to goodness and every family observes the precepts, how can punishments be widely used, and how can calamities arise? Even the finest steed cannot reach far without being ridden; even the most abundant medicines cannot cure illness without being taken. Fu Jian (Emperor of the Former Qin during the Eastern Jin dynasty) lost his army, not because Dao An (a prominent monk of the Eastern Jin) lacked wisdom; the tyranny of the Shi clan (the Later Zhao regime) arose, not because the monks were unkind. It was only because they violated the Dharma that they became tyrannical, and there has never been a case of becoming cruel and tyrannical by following the Dharma. From this perspective, the principle is clear. It is only because faith arises with hearing, and doubt is eliminated with understanding. All those who despise, slander, and disrespect the Dharma do so because their discussion of the Dharma has not been deep enough. If one can deeply explore and investigate, one will surely have deep faith and sincere reverence. Therefore, he wrote three treatises.
Year Bingxu, Wude (reign title of Emperor Gaozu of Tang, Li Yuan)
九年六月丁巳。太白經天。四日庚申。秦王世民。弒皇太子建成。齊王元吉。大赦天下。停前沙汰。僧尼道士並宜依舊。
癸亥立秦王為太子 廢教兩月。至此復興○上謂傅奕曰。佛之為教。玄妙可師。卿何獨不悟其理。奕對曰。佛乃胡中桀黠。誑輝彼土。中國邪僻之人。取莊老玄譚。節以妖幻之語。用欺愚俗。無益於民。有害於國。臣非不悟。鄙之學也。帝惡其言。終身不齒○八月甲子。高祖遜位於太子。稱太上皇。
皇建之初。天步猶難。薛舉直指于幽岐。王世充擁甲于河洛。自余偏裨蜂飛猬峙。國家守本。銳志剪除。然于佛教崇敬彌篤。而傅奕毀黷釋氏之疏。當時正議大臣。皆鄙其說。獨內臣張道源稱其合理。琳概二法師。力決破其邪說。合黃門李公內德論。同進于朝。明良始悟。奕等譭譽。起于協私。宰相蕭瑀庭斥之曰。佛聖人也。奕為此議非聖人者無法。至哉言乎。然高祖篤敬佛乘。而無果斷。末年順傅奕之請。汰去偽濫。實志在護持。始終推美吾道。亦有虧于大教者耳。令下閱月。及建成之變。而太宗升儲位。即停其詔。初何傷焉。噫天意人事。良有以夫。
丁亥 太宗。改元貞觀。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(通鑑)。
【現代漢語翻譯】 現代漢語譯本： 貞觀九年六月丁巳日，太白金星白天出現于天空。四日後的庚申日，秦王李世民弒殺了皇太子李建成和齊王李元吉。隨後大赦天下，停止之前對僧尼道士的整頓，允許他們恢復原樣。
癸亥日，立秦王李世民為太子。之前被廢止的佛教，至此得以復興。唐高祖對傅奕說：『佛教的教義，玄妙深奧，可以傚法。你為何唯獨不明白其中的道理？』傅奕回答說：『佛是胡人中的狡猾之徒，用虛假的言論欺騙他們那裡的人。中國那些思想邪僻的人，拿莊子、老子的玄虛理論，加上一些妖異虛幻的言語，用來欺騙愚昧無知的人，對百姓沒有益處，對國家有害處。我不是不明白，而是鄙視這種學說。』唐高祖厭惡他的言論，終身不再重用他。八月甲子日，唐高祖將皇位禪讓給太子李世民，自稱太上皇。
皇朝建立之初，天下局勢仍然艱難。薛舉直接威脅幽州和岐州，王世充在黃河、洛水一帶擁兵自重。其餘的偏將裨將也像蜂群一樣四處出動，像箭豬一樣猬集。國家堅守根本，銳意剷除這些勢力。然而，對於佛教的崇敬卻更加深厚。而傅奕詆譭佛教的奏疏，當時正直的大臣都鄙視他的說法，只有內臣張道源稱讚他的說法合理。琳法師和概法師，極力駁斥他的邪說，聯合黃門侍郎李公內德一同上奏朝廷，皇帝和賢臣這才明白，傅奕等人的譭謗和讚譽，都是出於私心。宰相蕭瑀在朝廷上斥責他說：『佛是聖人。傅奕的議論如果不是聖人是無法做到的。』說得太好了。然而，唐高祖雖然篤信佛教，卻沒有果斷的決斷，晚年順從傅奕的請求，淘汰那些虛假濫竽充數的僧尼，實際上是想保護佛教，始終推崇讚美道教，這也有虧于佛教。命令下達不到一個月，就發生了玄武門之變，太宗李世民即位，立即停止了這項詔令，佛教最初並沒有受到什麼損害。唉！天意和人事，確實有原因啊。
貞觀九年丁亥日，太宗皇帝改年號為貞觀。這年春天，命令京城的僧尼，都在各自的寺廟裡，舉行七天的法會，齋飯和供品所需，由有關部門按照規定供給。散齋那天，全部集中到大興善寺（出自《資治通鑑》）。
【English Translation】 English version: In the ninth year of Zhenguan, on the day of Ding Si in the sixth month, the planet Venus appeared in the sky during the day. Four days later, on the day of Geng Shen, Prince of Qin, Li Shimin, assassinated the Crown Prince Li Jiancheng and the Prince of Qi, Li Yuanji. Subsequently, a general amnesty was declared, and the previous rectification of monks, nuns, and Taoist priests was halted, allowing them to return to their original state.
On the day of Gui Hai, Prince of Qin, Li Shimin, was established as the Crown Prince. Buddhism, which had been previously abolished, was revived at this point. Emperor Gaozu said to Fu Yi: 'The teachings of Buddhism are profound and can be emulated. Why do you alone not understand the principles within?' Fu Yi replied: 'Buddha was a cunning figure among the barbarians, using false words to deceive the people there. Those with perverse thoughts in China take the abstruse theories of Zhuangzi and Laozi, adding some妖異虛幻(妖異虛幻 is a placeholder, I don't know how to translate it) words to deceive the ignorant masses, which is of no benefit to the people and harmful to the country. It is not that I do not understand, but that I despise this kind of learning.' Emperor Gaozu disliked his words and never used him again for the rest of his life. On the day of Jia Zi in the eighth month, Emperor Gaozu abdicated the throne to the Crown Prince Li Shimin, calling himself the Supreme Emperor.
At the beginning of the dynasty, the situation was still difficult. Xue Ju directly threatened Youzhou and Qizhou, and Wang Shichong held troops in the area of the Yellow River and the Luo River. The remaining partial generals and adjutants also moved out like swarms of bees and gathered like porcupines. The country adhered to its foundation and was determined to eliminate these forces. However, the reverence for Buddhism became even deeper. Fu Yi's memorial slandering Buddhism was despised by upright ministers at the time, and only the inner minister Zhang Daoyuan praised his statement as reasonable. Dharma Master Lin and Dharma Master Gai strongly refuted his heresy, and together with Huangmen Shilang (a court official title) Li Gong Neide, they presented a memorial to the court. The emperor and virtuous ministers then realized that Fu Yi's slander and praise were all out of selfishness. Prime Minister Xiao Yu rebuked him in court, saying: 'Buddha is a sage. Fu Yi's argument could not have been made if he were not a sage.' Well said. However, Emperor Gaozu, although he believed in Buddhism, did not have decisive judgment. In his later years, he complied with Fu Yi's request to eliminate those false and unqualified monks and nuns, actually wanting to protect Buddhism, and always promoted and praised Taoism, which was also detrimental to Buddhism. Less than a month after the order was issued, the Xuanwu Gate Incident occurred, and Emperor Taizong Li Shimin ascended the throne, immediately stopping the decree, and Buddhism initially suffered no harm. Alas! There is indeed a reason for the will of heaven and human affairs.
In the ninth year of Zhenguan, on the day of Ding Hai, Emperor Taizong changed the era name to Zhenguan. In the spring of this year, he ordered the monks and nuns in the capital to hold a seven-day Dharma assembly in their respective temples, and the food and offerings needed were provided by the relevant departments according to regulations. On the day of the dispersal of the fast, all gathered at the Daxingshan Temple (from Zizhi Tongjian).
二年三月。帝因追念。初平天下時。誅戮幽滯難以懺桌。乃下詔曰。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。行道七日夜。竭誠禮懺。所有衣服。並用擅舍。冀三途之難因斯解脫。萬劫之苦藉此弘濟云(唐史)。
帝從高祖起兵。有神自稱毗沙門天王。愿同力定亂。將有豬首象鼻者。故所向成功。及即位。詔天下公府皆祀之。
九月下詔云。佛道設教。慈惠為先。玄化潛通。亭育滋始。朕躬膺大寶。撫愛黎元。矜憫之心。觸類而長。是用旁求冥貺。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。無亡慚愓。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。仰所加祐。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(卞正論)。
波羅頗迦羅蜜多羅(一曰波頗)。在京二月。帝以諸有非樂。
物我皆空。眷言真要。無過釋典。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
【現代漢語翻譯】 現代漢語譯本
二年三月。皇帝因為追憶，當初平定天下時，誅殺囚禁的人難以懺悔贖罪，於是下詔說：『自從隋朝末年開始起義，志向在於拯救百姓於水火之中。北征南討，所到之處都平定了。所有傷亡的人數，難以計數。親手誅殺的人，將近一千。我深知如來（Tathagata）的聖教，非常重視仁慈，禁戒的條目中，殺害是最重的。』於是命令有關部門，在京城各寺廟建立齋壇，舉行道場七天七夜，竭盡誠意禮拜懺悔。所有的衣服，都用來佈施，希望三途（Three Evil Paths）的苦難因此解脫，萬劫的痛苦藉此得到救濟。（出自《唐史》） 皇帝跟隨高祖起兵時，有神自稱是毗沙門天王（Vaiśravaṇa），願意一同出力平定戰亂，手下有豬頭象鼻的將領，因此所向成功。等到皇帝即位，詔令天下各公府都祭祀他。 九月，皇帝下詔說：『佛道設教，慈悲恩惠為先。玄妙的教化潛移默化，生育滋養萬物由此開始。我親自擔當大任，撫慰愛護百姓，憐憫之心，觸及萬物而增長。因此廣泛尋求冥冥中的福佑，暗中贊助光明的神靈，希望九功得以順利完成，五福能夠降臨。』近來嚴霜早降，秋收欠佳，靜下心來說，我德行淺薄，沒有不感到慚愧的。現在百穀生長茂盛，萬物將要成熟，仍然擔心風雨不合時宜，百姓生活沒有著落。我冒昧地藉助神明的智慧，對外廣施慈愛，多降福祉，應該為天下億萬百姓，仰仗神明的庇佑。可以在京城以及天下各州寺觀，僧尼道士等，七天七夜，轉經行道。每年正月七月，都照此辦理。（出自《卞正論》） 波羅頗迦羅蜜多羅（Prajñākaramitra）（一說波頗），在京城二月。皇帝認為諸有並非真正的快樂。 萬物和我都本性空寂。考慮到真正的要義，沒有超過佛經的。於是下詔有關部門，搜尋弘揚佛法的大德，兼通經律論三藏（Tripiṭaka），具備十科的人才，共一十九人，在大興善寺，開始進行翻譯佛經的工作。沙門玄謨等人擔任翻譯，崛多律師擔任證譯，法琳惠
【English Translation】 English version
In the third month of the second year, the Emperor, reflecting on the past, felt remorse for the executions and imprisonments during the pacification of the realm, which were difficult to atone for. Therefore, he issued an edict stating: 'Since initiating the uprising at the end of the Sui Dynasty, my ambition has been to rescue the people from drowning. Through northern and eastern campaigns, all places were pacified. The number of casualties is countless. I have personally executed nearly a thousand people. I deeply understand that the sacred teachings of the Tathagata (如來) emphasize benevolence and compassion, and among the precepts, killing is the most serious.' Consequently, he ordered the relevant departments to establish altars in various temples in the capital, holding ceremonies for seven days and nights, sincerely repenting and making offerings. All clothing was used for almsgiving, hoping that the suffering of the Three Evil Paths (三途) could be relieved and the misery of countless eons could be alleviated. (From 'History of the Tang Dynasty') When the Emperor followed Gaozu in raising an army, a deity claiming to be Vaiśravaṇa (毗沙門天王) expressed willingness to assist in quelling the rebellion, with generals having pig heads and elephant trunks, thus ensuring success in every endeavor. Upon the Emperor's ascension to the throne, he decreed that all public offices throughout the realm should worship him. In September, the Emperor issued an edict stating: 'The establishment of Buddhist and Taoist teachings prioritizes compassion and benevolence. The profound transformation subtly permeates, and the nurturing of all things begins from this. I personally bear the great responsibility of comforting and cherishing the people, and my compassion extends to all beings. Therefore, I widely seek blessings from the unseen realm and secretly support the enlightened spirits, hoping that the nine merits can be successfully completed and the five blessings can descend.' Recently, severe frost has arrived early, and the autumn harvest is poor. Reflecting quietly, I find myself lacking in virtue and filled with shame. Now, the hundred grains are growing luxuriantly, and all things are about to mature, yet I still worry that the wind and rain will be untimely, leaving the people without sustenance. I dare to rely on the wisdom of the deities, outwardly bestowing compassion and abundant blessings, and should rely on the blessings of the deities for the sake of hundreds of millions of people in the world. In the capital and all the temples and monasteries throughout the realm, monks, nuns, and Taoist priests should recite scriptures and perform rituals for seven days and nights. This should be done every year in the first and seventh months. (From 'Bian Zheng Lun') Prajñākaramitra (波羅頗迦羅蜜多羅) (also known as Bo Po), stayed in the capital for two months. The Emperor believed that all existence is not true happiness. All things and I are empty in nature. Considering the true essence, nothing surpasses the Buddhist scriptures. Therefore, he issued an edict to the relevant departments to search for virtuous individuals who promote Buddhism, are well-versed in the Tripiṭaka (三藏), and possess the talents of the ten disciplines, totaling nineteen people. They began the work of translating Buddhist scriptures at the Daxingshan Temple. The śrāmaṇa Xuanmo and others served as translators, the Vinaya master Jue Duo served as the certifier, and Falin Hui
明等執筆。承旨惠乘等證義。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。有司供給。四事豐足(開元釋教錄)。
己丑 三年。法師玄奘。每愧。已布之典。雖蘊在懷。未足之經。當求具覿。是冬。詣闕陳表。有制不許。即私遁自原州出玉關。至靈巖寺。見庭松一株。以手摩其枝曰。吾今去求佛法。汝可西長。吾歸即東向。枝果西指約長數丈。后十餘年。枝忽東向。弟子出迎。果歸。所以東坡詩云。為問庭松尚西指。不知老奘幾時歸(詩話)閏十二月癸丑。詔曰。有隋失御。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。各順所奉。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。殞身戎陳者。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)。
癸巳 七年。波頗譯般若燈論十五卷。法琳序曰。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
【現代漢語翻譯】 現代漢語譯本：明等執筆，承旨惠乘等證義。又來僕射房元齡（唐朝官名），給事杜正倫（唐朝官名），尚書李孝等，參助詮定。光祿大夫太府卿蕭璟（唐朝官名），總知監護，有司供給。四事豐足（《開元釋教錄》）。
己丑三年，法師玄奘（唐代著名僧人），每每感到遺憾。已翻譯傳播的佛典，雖然蘊藏在心中，但未得到的經典，應當尋求完備。這年冬天，玄奘前往朝廷上表，皇帝下令不許。玄奘便私自逃離，從原州出玉門關，到達靈巖寺。他看見一棵庭院中的松樹，用手撫摩樹枝說：『我如今要去求取佛法，你可以向西生長。我歸來時就向東生長。』樹枝果然向西指，大約長了幾丈。後來十餘年，樹枝忽然向東生長，弟子們出迎，玄奘果然歸來。所以蘇軾的詩說：『試問庭松還西指，不知老奘何時歸。』（《詩話》）閏十二月癸丑，皇帝下詔說：『隋朝失去統治，天下動盪。朕親自統領軍隊，進行征討。那些負隅頑抗的人，陷入了戰爭的羅網。他們懷著義憤，始終堅守節操。各自順從所效忠的對象，都有可嘉之處。但朕深恐他們在九泉之下，仍然遭受地獄之苦，在八難之中，永遠被冰炭所纏繞。朕為此感到憂慮，寢食難安。所以要建立福田，濟度他們的靈魂。可以在建義以來交戰的地方，為那些為正義而戰或作惡之人，以及在戰場上犧牲的人，各自建立寺廟，招請有德行的僧侶。希望通過法鼓的震響，將炎熱的火焰變為清涼的青蓮，通過清凈的梵音，將痛苦的苦海變為甘甜的甘露。』有關部門要衡量確定地點，並建立寺宇，詳細擬定相關事宜上報，以表達朕的憐憫之意（《舊唐書》）。
癸巳七年，波頗（譯者名）翻譯《般若燈論》十五卷，法琳（人名）作序說：『這部論典是佛陀滅度七百年後，分別闡明菩薩所作所為的。用如夢如幻的心，來觀察虛幻不實的事物。瞭解事物並非實有，那麼一切事物的本性都是空性的。明白心無自性，那麼每個心的本體都是寂靜的。窮盡無生的道理，探究實相。』
【English Translation】 English version: Ming and others wrote it down. Cheng Zhi Huicheng and others verified the meaning. Also, the Minister Fang Yuanling (official title in the Tang Dynasty), the Secretary Du Zhenglun (official title in the Tang Dynasty), the Minister Li Xiao, and others participated in assisting with the interpretation and determination. Xiao Jing (official title in the Tang Dynasty), Grand Master of Guanglu and Minister of the Taifu Temple, was in charge of overall supervision. The relevant departments provided the necessary supplies. The four necessities were abundant (from the 'Kaiyuan Shijiao Lu').
In the third year of Ji Chou, the Dharma Master Xuanzang (famous monk in the Tang Dynasty) often felt regret. Although the scriptures he had already translated and disseminated were stored in his heart, the scriptures he had not yet obtained should be sought in their entirety. That winter, Xuanzang went to the court to submit a memorial, but the emperor issued an order not to allow it. Xuanzang then secretly escaped, leaving from Yuanzhou through the Yumen Pass, and arrived at Lingyan Temple. He saw a pine tree in the courtyard and stroked its branches with his hand, saying, 'I am now going to seek the Buddha Dharma. You can grow westward. When I return, you will grow eastward.' The branches indeed pointed westward, growing several zhang in length. More than ten years later, the branches suddenly grew eastward, and the disciples went out to greet him. Xuanzang indeed returned. Therefore, Su Shi's poem says, 'I ask the courtyard pine if it still points westward; I wonder when the old Xuanzang will return.' (from 'Shihua') In the intercalary twelfth month of Gui Chou, the emperor issued an edict saying, 'The Sui Dynasty lost its rule, and the world was in turmoil. I personally led the army to carry out the conquest. Those who stubbornly resisted were caught in the net of war. They held righteous indignation and remained steadfast in their integrity. Each followed the one they were loyal to, and all are commendable. But I deeply fear that they will still suffer the torments of hell in the netherworld, and be forever entangled in ice and charcoal in the Eight Difficulties. I feel worried about this and cannot sleep or eat in peace. Therefore, we must establish fields of merit to help their souls. In the places where battles have taken place since the establishment of righteousness, temples should be built for those who fought for justice or committed evil, and for those who sacrificed themselves on the battlefield. Virtuous monks should be invited. It is hoped that through the sound of the Dharma drum, the burning flames will be transformed into cool blue lotuses, and through the pure Brahma sounds, the bitter sea of suffering will be transformed into sweet nectar.' The relevant departments should measure and determine the locations, and build temples, and submit detailed plans for the relevant matters to express my compassion (from the 'Old Book of Tang').
In the seventh year of Gui Si, Bopha (translator's name) translated fifteen volumes of the 'Prajna-dipa-論' (Prajna-dipa-lun), and Falin (person's name) wrote the preface, saying, 'This treatise was written seven hundred years after the Buddha's Nirvana, separately elucidating the actions of the Bodhisattvas. Using a mind like a dream or illusion to observe unreal things. Understanding that things are not real, then the nature of all things is emptiness. Understanding that the mind has no self-nature, then the substance of each mind is stillness. Exhausting the principle of non-birth, exploring the true reality.'
相宗。云云(卞正論)。
甲午 八年。釋法琳因道士劉李等。並作庸文。謗毀正法。琳乃著辨正論十二篇。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(明字亟)○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。朕居金輪。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。良用憮然。其天下諸州。有寺之處。宜度僧尼。數以三十為限。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(舊史)。
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。以所示四科。用深銘佩。至十二月。遺表陳聖帝。明主賞罰。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。並上安養論天德論一卷。帝嘉納。有詔傷悼。遣太子臨吊。公卿致哀。阇雖之際。從者如雲。七眾彌山。仍于焚所建塔。李伯藥製碑(本傳)。
己亥 十三年。初尚書虞世南卒。是年帝夢。世
【現代漢語翻譯】 現代漢語譯本 相宗。云云（卞正論）。
甲午 八年。釋法琳因為道士劉李等人，一起撰寫庸俗的文章，誹謗詆譭正法。法琳於是撰寫《辨正論》十二篇，窮盡釋迦牟尼和老子的教義根源，詳盡評論品藻其中的名理。東宮學士陳子良為之作注，並撰寫序言（明字亟）。
十一月，皇帝下詔說：『三乘佛法統攝萬物，濟世度人是首要。八正道歸依正途，慈悲為懷是根本。要像智慧的海洋一樣，滋潤澤被眾生；要像剪除煩惱的森林一樣，成為品物的津樑。所做之事符合積善，所講之理契合至仁。朕身居金輪王位，恭敬地接受天命。大聖人的規範，沒有幽深之處不能察覺；至高道德的訓誡，沒有遙遠之處不去思慮。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。華麗的樓臺寶塔，空空蕩蕩無人看守。僧侶們櫛風沐雨，令人傷感。』於是下令天下各州，有寺廟的地方，適宜度化僧尼，數量以三十人為限。各州有大小，應當根據情況確定度化人數的多少，由有關部門詳細審定。務必選取德行和學業精通的人。對於以往因為減少僧侶而還俗的，以及私自剃度的白衣之徒，如果品行可以稱道，也一併在選取之列。（《舊史》）
法師元琬，致書于皇太子，以四條重要事務，極力勸諫遵行。一是施行慈愛，二是減少殺戮，三是順應自然養育生命，四是奉行齋戒。太子回覆說，對於您所說的四條，我將銘記在心。到了十二月，元琬上遺表陳述聖明的皇帝、賢明的君主應當賞罰分明，佛法僧三寶不應被濫用。他痛惜沙門犯法，不應該與百姓同罪，請求交給有關部門，按照僧侶的戒律來治理他們。並上呈《安養論》《天德論》各一卷。皇帝嘉獎並採納了他的建議。有詔書表達傷悼之情，派遣太子親自臨喪弔唁，公卿大臣前往致哀。出殯的時候，跟隨的人多如雲，七眾弟子遍佈山野。並在火化的地方建造佛塔，李伯藥撰寫碑文。（《本傳》）
己亥 十三年。起初尚書虞世南去世。這年皇帝夢見虞世南。
【English Translation】 English version The School of Characteristics. So it is said (Bian Zheng Lun).
Jiawu, the eighth year. The monk Fa Lin, because of Daoists Liu and Li and others, jointly composed vulgar writings, slandering and defaming the true Dharma. Fa Lin then wrote twelve chapters of the 'Bian Zheng Lun' (Treatise on Distinguishing the Correct), exhaustively exploring the doctrinal sources of Buddhism and Laoism, and thoroughly commenting on their famous principles. Chen Ziliang, a scholar of the Eastern Palace, annotated it and wrote a preface (Ming Zi Ji).
In November, the emperor issued an edict saying: 'The Three Vehicles encompass all things, and saving beings is paramount. The Eightfold Path leads to the right path, and compassion is fundamental. We must be like the ocean of wisdom, nourishing and benefiting all beings; we must be like cutting down the forest of afflictions, becoming a bridge for all things. What we do must accord with accumulating good deeds, and what we say must align with perfect benevolence. I sit on the golden wheel throne, respectfully receiving the mandate of heaven. The standards of the great sages, there is no depth that cannot be discerned; the teachings of the highest virtue, there is no distance that is not contemplated. I want to enable people to be free from cover and entanglement, and for every family to achieve benevolence and longevity. Recently, due to the chaos of war, the number of monks has decreased. The magnificent pavilions and pagodas are empty and unattended. The monks brave the wind and rain, which is saddening.' Therefore, he ordered that in all states under heaven, where there are temples, it is appropriate to ordain monks and nuns, with the number limited to thirty. Each state has its size, and the number of ordinations should be determined according to the circumstances, to be detailed and determined by the relevant departments. It is essential to select those who are proficient in virtue and learning. Those who have returned to lay life due to the reduction of monks in the past, and those who have been privately ordained as lay people, if their conduct is commendable, should also be included in the selection. (Old History)
The Dharma Master Yuan Wan sent a letter to the Crown Prince, earnestly advising him to follow four important matters. First, practice loving-kindness; second, reduce killing; third, nurture life in accordance with nature; and fourth, observe vegetarianism. The Crown Prince replied that he would deeply engrave the four points you mentioned in his heart. In December, Yuan Wan submitted a final memorial, stating that enlightened emperors and wise rulers should clearly distinguish rewards and punishments, and that the Three Jewels of Buddhism, Dharma, and Sangha should not be abused. He lamented that monks who break the law should not be punished in the same way as ordinary people, and requested that they be handed over to the relevant departments to be governed according to the monastic precepts. He also presented one volume each of the 'An Yang Lun' (Treatise on Peaceful Nourishment) and the 'Tian De Lun' (Treatise on Heavenly Virtue). The emperor praised and adopted his suggestions. An edict was issued expressing grief, and the Crown Prince was sent to personally attend the funeral and offer condolences, and the ministers went to express their condolences. At the time of the funeral, the followers were as numerous as clouds, and the sevenfold assembly (bhiksu, bhiksuni, siksamana, sramanera, sramanerika, upasaka, and upasika) filled the mountains and fields. A pagoda was built at the cremation site, and Li Boyao wrote the inscription. (Biography)
Jihai, the thirteenth year. Initially, the Minister Yu Shinan passed away. In this year, the emperor dreamed of Yu Shinan.
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。齋僧五百。造像一軀(舊史)○是冬。黃巾秦世英。挾術邀榮于儲貳。陰陳僧法琳辨正論。謗訕皇宗。罪當誷上。上勃然追訪琳身。據法推勘。琳乃自詣公廷。輕生順理。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。謗讟我先人。如此要名。罪有不恕。琳答曰。文王大聖。周公大賢。追遠慎終。昊天摩答古人黨理而不黨親。雖親有罪必罰。雖疏有功必賞。皇天無親。惟德是輔。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。故著辨正論八卷。略對道士六十餘條。並陳史籍。實非譭謗國家。具狀聞奏。來云。所著辨正論。信毀交報篇曰。有念觀音者。臨刃不傷。且赦七日。令爾自念。試及刑決。能無傷否。琳至限滿。忽有勇見。奉來至問云。赦期已滿。念有靈否。琳援筆答云。隋季失德。四海沸騰。自皇王吊伐。載清海陸。斯即
【現代漢語翻譯】 現代漢語譯本： 南進諫言，一如往昔。因此下詔說：『前禮部尚書文懿公虞世南，德行純正完備，志向在於忠誠和匡扶。不幸去世，時間過得真快。昨天夜裡夢中忽然見到這個人，並且進獻諫言，就像他生前一樣。追思他的遺美，實在悲痛哀悼。應該資助他在陰間的福報，以表達朕思念舊臣的情誼。可以立即在他家，設齋供養五百僧人，建造佛像一尊。』（出自舊史） 這年冬天，黃巾秦世英，憑藉方術想在太子那裡邀功，暗中呈上僧人法琳的《辨正論》，誹謗皇室宗親，罪當欺君。皇上勃然大怒，追查法琳本人，依法審問。法琳於是自己來到公堂，輕視生死，順應法理。皇上下詔問道：『周朝的宗室聯盟，異姓被立為後代。尊重祖先，重視親人，這是從古代就有的。為什麼要追究他們的短處，首鼠兩端，廣泛引用相似的言論，詳盡陳述不遜的比喻，詆譭我的祖先，誹謗我的先人。如此沽名釣譽，罪不可恕。』 法琳回答說：『周文王是偉大的聖人，周公是偉大的賢人，追念遠祖，謹慎終身。昊天公正無私，古人崇尚公理而不偏袒親屬，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。皇天沒有偏袒，只輔助有德之人。老子的道德教化加於百姓，謙遜的光輝照耀四海。老子曾經說過：『我的老師名叫佛』，佛的意思是覺悟一切人。乾竺（印度）的古代君王，已經往生西方。探尋老子的教義，始終可以追溯到佛。現在劉、李所說的，是誹謗和滅絕老子的老師。所以我寫了《辨正論》八卷，略微駁斥道士六十多條，並陳述史籍，實在不是譭謗國家。』 （法琳）詳細陳述上奏，來云：『所著的《辨正論》中，信毀交報篇說：『有念觀音菩薩名號的人，即使面臨刀刃也不會受傷。』且赦免他七日，讓他自己唸誦，試驗到行刑的時候，能不能不受傷。』法琳到期限滿了，忽然有勇士來，奉旨問他說：『赦免的期限已滿，唸誦觀音菩薩名號有靈驗嗎？』法琳拿起筆回答說：『隋朝末年失去德行，天下大亂，自從皇上您討伐叛亂，天下才得以安定。這正是……』
【English Translation】 English version: 'Nan' advanced his advice, just as in the past. Therefore, an edict was issued, saying: 'The former Minister of Rites, Duke Wenyi of Yu Shinan (name of a person), possessed pure and complete virtue, and his ambition lay in loyalty and assistance. Unfortunately, he passed away, and time has passed quickly. Last night, in a dream, I suddenly saw this person, and he offered advice, just as he did in his lifetime. Recalling his beautiful legacy, I am truly saddened and mournful. We should assist his blessings in the afterlife, to express my feelings of missing the old minister. You may immediately, at his home, hold a vegetarian feast for five hundred monks and build a Buddha statue.' (From the Old History) That winter, Huangjin Qin Shiying (name of a person), relying on his magic arts, sought to gain favor with the Crown Prince. He secretly presented the 'Bian Zheng Lun' (Treatise on Distinguishing the Correct) by the monk Falin (name of a person), which slandered the imperial family, a crime punishable by deceiving the emperor. The Emperor was furious and investigated Falin himself, interrogating him according to the law. Falin then came to the court himself, disregarding life and death, and complying with the law. The Emperor issued an edict asking: 'The Zhou dynasty's clan alliance allowed those of different surnames to be established as descendants. Respecting ancestors and valuing relatives has been the custom since ancient times. Why do you pursue their shortcomings, act duplicitously, widely quote similar words, and exhaustively present disrespectful metaphors, defaming my ancestors and slandering my predecessors? Such pursuit of fame is an unforgivable crime.' Falin replied: 'King Wen of Zhou (name of a person) was a great sage, and the Duke of Zhou (name of a person) was a great virtuous man, remembering distant ancestors and being cautious throughout their lives. The impartial Heaven, the ancients valued reason over favoring relatives, and even if relatives were guilty, they would be punished, and even if distant people were meritorious, they would be rewarded. Heaven has no favoritism, only assisting those with virtue. Laozi's (name of a person) moral teachings were bestowed upon the people, and his humble radiance shone throughout the world. Laozi once said: 'My teacher is named Buddha (name of a person),' and Buddha means to awaken all people. The ancient kings of Gandhara (India), have already passed away to the West. Exploring Laozi's teachings, the beginning and end can be traced back to Buddha. Now, what Liu (name of a person) and Li (name of a person) say is to slander and destroy Laozi's teacher. Therefore, I wrote the eight volumes of 'Bian Zheng Lun', briefly refuting more than sixty articles of the Taoists, and presenting historical records, which is certainly not slandering the country.' (Falin) presented a detailed report, Lai (name of a person) said: 'In the 'Xin Hui Jiao Bao' (Belief, Slander, and Retribution) chapter of the 'Bian Zheng Lun' you wrote: 'Those who recite the name of Avalokitesvara Bodhisattva (name of a person), will not be harmed even when facing a blade.' Therefore, he was pardoned for seven days, allowing him to recite it himself, to test whether he would be unharmed at the time of execution.' When Falin's term was up, a brave warrior came and asked him, following the imperial order: 'The term of pardon has expired, is the recitation of Avalokitesvara Bodhisattva's name efficacious?' Falin picked up his pen and replied: 'At the end of the Sui Dynasty (name of a person), virtue was lost, and the world was in chaos. Since Your Majesty quelled the rebellion, the world has been at peace. This is precisely...'
觀音之力。咸資勢至之因。比德連蹤。道齊上聖。救橫死於帝庭。免淫刑于都市。琳自七日已來。不念觀音。惟念陛下。來治書侍御韋琮問琳。有詔令念觀音。何因不念。乃云惟念陛下。琳答。伏承觀音聖鑒。垂形六道。上天下地皆為師範。然大唐光宅四海。九夷奉職。八表刑清。君聖臣賢。不為枉濫。今陛下子育恒品。如經即是觀音。既其靈鑑相符。所以惟念陛下。且琳所著辨正論。爰與書史同倫。一句參差。住從斧鉞。陛下若順正順忠。琳則不損一毛。若刑濫無辜。琳則有伏屍之痛。具以事聞。遂不加罪(唐書及僧史)。
庚子 十四年。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。唯在價高。罪累特深。福根俱盡違犯經教。並冥禁約。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)○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。屢入相位。常乞度為僧。尋以不能而止。凡事兩朝。五入相位。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。自瑀迨遘。八葉宰相。名德相望。與
【現代漢語翻譯】 現代漢語譯本：觀音菩薩的力量，全部來自於勢至菩薩的因地修行。他們的功德可以相比，足跡相連，道行與上聖齊平。觀音菩薩能從帝王的法庭中救出遭受橫死的人，也能從都市中免除淫刑。琳自從七天以來，沒有唸誦觀音菩薩，只念誦陛下。來治書侍御韋琮問琳，有詔令唸誦觀音菩薩，為何不念？琳回答說只念陛下。琳回答說：『我私下認為觀音菩薩的聖明鑑察，垂示形體於六道之中，上至天界下至地獄都作為師範。然而大唐光照四海，九州各族都來朝拜，四面八方都太平清明，君王聖明臣子賢能，不會有冤枉濫用的刑罰。現在陛下養育百姓，如同經典所說，您就是觀音菩薩。既然您的聖明鑑察與觀音菩薩相符，所以我只唸誦陛下。而且我所著的《辨正論》，與史書典籍同等重要，一句的差錯，就要面臨斧鉞之刑。陛下如果順應正道，順應忠義，我琳就不會損失一根毫毛。如果刑罰濫及無辜，我琳就會有伏屍之痛。』於是將這些情況全部上報，最終沒有被加罪（《唐書》及《僧史》）。 庚子年，（唐）太宗十四年，下詔說：『佛像和道教神像，事關極其尊嚴。工匠之家，大多製造鑄造佛像。供養的人，爭相購買贖取。評論佛像工藝的優劣，估量佛像的輕重。購買的人不考慮因果報應，只求便宜。賣的人本來希望獲得利潤，只在乎價格高。這樣的罪過特別深重，福德的根基都耗盡了，違犯了經書教義，以及冥冥之中的禁約。』從今以後，工匠都不得預先製造佛像來賣。那些已經制成的佛像，各自送到寺廟道觀，按照大眾的意見給予工匠相應的報酬（《舊史》）。相國蕭瑀（Xiāo Yǔ），是梁明帝的兒子。自從梁武帝以來，家族世代奉佛，清凈修行。蕭瑀和他的孫子蕭勉（Xiāo Miǎn）尤其精進嚴謹。唐太宗即位后，多次擔任宰相。他經常請求出家為僧，但最終未能如願。他歷事兩朝，五次擔任宰相，七十四歲去世。《唐史》評論他說：『梁朝蕭氏在江左地區興起，確實對百姓有功勞。最終沒有大的惡行，因為衰微而滅亡。所以留下的福澤及其後代，從蕭瑀到蕭遘（Xiāo Gòu），八代都擔任宰相，名聲和德行互相輝映。』
【English Translation】 English version: The power of Avalokiteśvara (Guān Yīn, Bodhisattva of Compassion) entirely relies on the causal practices of Mahāsthāmaprāpta (Shì Zhì, Bodhisattva of Great Strength). Their merits are comparable, their paths are connected, and their attainments are equal to those of the highest sages. Avalokiteśvara can rescue those who suffer violent deaths in the imperial court and can prevent those who are subjected to lewd punishments in the cities. Since the past seven days, Lin has not recited Avalokiteśvara, but only recited Your Majesty. The Imperial Censor Wéi Cóng asked Lin, 'There is an imperial decree to recite Avalokiteśvara, why do you not recite?' Lin replied that he only recited Your Majesty. Lin replied, 'I humbly believe that Avalokiteśvara's (Guān Yīn) holy discernment manifests forms in the six realms, serving as a model from the heavens above to the earth below. However, the Great Tang illuminates the four seas, the nine barbarian tribes offer tribute, and all directions are peaceful and clear. The ruler is wise and the ministers are virtuous, and there are no unjust or excessive punishments. Now, Your Majesty nurtures the people, as the scriptures say, you are Avalokiteśvara (Guān Yīn). Since your holy discernment is in accordance with Avalokiteśvara (Guān Yīn), therefore I only recite Your Majesty. Moreover, the 'Treatise on Distinguishing the Correct' that I wrote is as important as the historical records and classics. A single discrepancy would lead to the punishment of axes and halberds. If Your Majesty follows the correct path and follows loyalty, then Lin will not lose a single hair. If the punishment is unjustly inflicted on the innocent, then Lin will suffer the pain of lying dead.' He reported all these circumstances, and ultimately he was not punished (from the 'History of the Tang Dynasty' and 'History of the Sangha'). In the year of Gengzi, the fourteenth year of Emperor Taizong (Tài Zōng) of Tang, an edict was issued saying: 'The images of Buddhas and Taoist deities are matters of utmost solemnity. Artisan families mostly manufacture and cast Buddha images. Those who make offerings compete to buy and redeem them. They comment on the quality of the craftsmanship of the Buddha images and estimate their weight. Those who buy do not consider the karmic consequences, but only seek to obtain them cheaply. Those who sell originally hope to obtain profits, and only care about the high price. Such sins are particularly serious, and the roots of merit are exhausted, violating the teachings of the scriptures, as well as the hidden prohibitions.' From now on, artisans must not pre-manufacture Buddha images for sale. Those images that have already been made should be sent to temples and monasteries, and the artisans should be given corresponding remuneration according to the opinions of the public (from the 'Old History'). The Chancellor Xiāo Yǔ, was the son of Emperor Ming of Liang. Since Emperor Wu of Liang, his family has been devoted to Buddhism for generations, practicing pure cultivation. Xiāo Yǔ and his grandson Xiāo Miǎn were particularly diligent and rigorous. After Emperor Taizong (Tài Zōng) of Tang ascended the throne, he served as chancellor many times. He often requested to become a monk, but ultimately failed to do so. He served two dynasties, served as chancellor five times, and died at the age of seventy-four. The 'History of the Tang Dynasty' commented on him, saying: 'The Xiāo family of Liang rose in the Jiangzuo region, and indeed had merit for the people. In the end, there were no major evils, and they perished because of decline. Therefore, the remaining blessings and their descendants, from Xiāo Yǔ to Xiāo Gòu, served as chancellors for eight generations, and their fame and virtue shone upon each other.'
唐盛衰。世家之盛。古未有也(本錄)。
辛丑 十五年五月。帝幸宏福寺。召大德道懿等五人賜坐。喻以創寺。為專一追崇穆太后。言發涕零逡巡。自製疏。施絹二百疋。自稱皇帝菩薩戒弟子。令迴向罷。[(廠@?)*頁]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。懿等遽起趍謝。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。可別造堂。令眾僧寬展行道。(云云)言多不錄(弘明)。
十六年五月。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
【現代漢語翻譯】 現代漢語譯本：唐朝的興盛和衰落，世家的興盛，是古代沒有的（本錄）。
辛丑年，十五年五月，皇帝駕臨宏福寺（Hongfu Temple）。召見大德道懿（Daoyi）等五人，賜予座位。向他們說明建立寺廟是爲了專門追思穆太后（Empress Mu）。說到動情處，眼含淚水，徘徊不前。親自撰寫奏疏，佈施絹二百匹，自稱是『皇帝菩薩戒弟子』。命令迴向完畢后，[(廠@?)*頁]對道懿等人說：『近來因為老子（Laozi）是朕的先祖，所以讓他名位在前。你們應該會因此感到不滿吧？』道懿回答說：『陛下尊崇祖宗，降下成式，我們蒙受國家恩惠，安閑修行。詔旨下達，大家都歡欣喜悅，怎麼敢有不滿呢？』皇帝說：『佛道的大小，朕已經瞭解很久了。釋教和老教的尊卑，通達之人自然明鑑。難道因為一時在上，就認為是勝過對方嗎？朕因為尊崇祖先，重視百姓，這是有生之根本，所以先尊老子，以區別親疏的次序，並非是特別留心於佛教。』自從建國以來，未曾創立道觀，凡是有功德，都歸於僧舍。即使往日操戈臨陣，也未曾縱容威勢濫殺無辜。如今所有戰場，都建立佛寺。至於太原（Taiyuan）的舊宅，也用來奉佛。朕的心意如此，你們想必還不明白吧？』道懿等人立刻起身趨前謝恩。皇帝說：『少坐。這是朕的心意，不說明白，別人就不知道。』天時漸熱，寺宇尚未完備，現在所施捨的物品，可以另外建造殿堂，讓眾僧寬敞地修行。（云云）很多話沒有記錄下來（弘明）。
十六年五月，皇帝爲了太穆皇后（Empress Tai Mu）追福，親手撰寫愿文，送至弘福寺（Hongfu Temple），內容是：『聖哲所崇尚的是孝道，仁人所愛的是親情。朕年幼時承蒙養育之恩，長大后蒙受家族教誨。感念《蓼莪》之詩，哪一天能夠忘記？無邊無際的恩情，上天也難以回報。昔日子路（Zilu）感嘆千鐘的俸祿也無法贍養父母，虞丘（Yuqiu）嗟嘆雙親已經不在而無法侍奉。興起言語，永遠思慕，只有深深的哀傷。想要報答卻無從下手，唯有憑藉冥冥之中的幫助。恭敬地』
【English Translation】 English version: The rise and fall of the Tang Dynasty, and the flourishing of aristocratic families, were unprecedented in ancient times (recorded in this book).
In the Xin Chou year, the fifth month of the fifteenth year, the Emperor visited Hongfu Temple. He summoned the virtuous monks Daoyi and four others, granting them seats. He explained that the purpose of building the temple was to specially commemorate Empress Mu. As he spoke, tears welled up in his eyes, and he hesitated. He personally drafted a memorial, donating two hundred bolts of silk, and calling himself 'Emperor, disciple of the Bodhisattva precepts.' After ordering the dedication to be completed, [(廠@?)*頁] he said to Daoyi and the others: 'Recently, because Laozi is my ancestor, I have placed his name and position before yours. You should feel resentful about this, shouldn't you?' Daoyi replied: 'Your Majesty honors ancestors and establishes rules. We receive the grace of the nation and practice the Way in peace. When the imperial edict is issued, everyone is delighted. How dare we feel resentful?' The Emperor said: 'I have long understood the magnitude of Buddhism and Taoism. Wise people can naturally discern the hierarchy between Buddhism and Taoism. How can one assume superiority simply because of a temporary position? I honor ancestors and value the people, which is the foundation of life. Therefore, I prioritize Laozi to distinguish the order of kinship, not because I am particularly devoted to Buddhism.' Since the founding of the country, I have never established a Taoist temple. All merits are given to Buddhist monasteries. Even when wielding weapons on the battlefield, I have never indulged in violence or indiscriminate killing. Now, Buddhist temples are built on all battlefields. As for the old residence in Taiyuan, it is also dedicated to Buddhism. This is my intention, which you probably do not yet understand.' Daoyi and the others immediately rose and thanked him. The Emperor said: 'Sit down for a moment. This is my intention. If I don't explain it, others won't know.' The weather is getting hot, and the temple buildings are not yet complete. The items donated now can be used to build separate halls, allowing the monks to practice the Way in spacious surroundings. (Et cetera) Much of what was said was not recorded (Hongming).
In the fifth month of the sixteenth year, the Emperor sought blessings for Empress Tai Mu. He personally drafted a prayer and sent it to Hongfu Temple, which read: 'What sages admire is filial piety, and what benevolent people love is affection for relatives. I received the grace of nurturing in my youth and the teachings of the family in my adulthood. The thoughts of the 'Liao E' poem, how can I ever forget? The boundless kindness, even Heaven cannot repay. In the past, Zilu lamented that a thousand Zhong of salary could not support his parents, and Yuqiu grieved that his parents were no longer alive to serve. Speaking of this, I am filled with eternal longing and only deep sorrow. I want to repay, but I have no way to do so, except to rely on the help of the unseen. Respectfully,'
以絹二百疋。奉慈悲聖。倘至誠有感。冀消過往之愆。為善有因。庶獲後緣之慶(同前)。
天臺國清寺。豐干禪師。不知何許人。先於大藏后西北隅卓庵。因游松徑。見一童子。可年十歲。問之無家無姓。師引歸寺。付庫司使令。號拾得。又有一士。從寒巖來。號曰寒山子。三人相會。語笑歡甚。莫測聖凡。因閭丘胤出守臺州。中途俄患頭風。豐幹出游。偶遇之。師持凈水噀之。須臾祛殄。因是閭丘加拜敬。問所從來。曰天臺國清。丘曰。彼有賢達否。曰寒山文殊。拾得普賢。見之不識。識之不見。丘至任三日後。親到寺。訪豐干遺蹟。謁二大士。僧引至廚。丘見便拜。二人起走。笑曰。豐干饒舌。彌陀不識。禮我何為。遽往寒巖。次日閭丘親送衣藥。二人見至。唱曰。賊賊。退身入巖穴云。報汝諸人。各各努力。其穴自合。寒拾有詩。散題山林村落。巖石屋壁間。皆警世之語。閭丘遍采成集。作序偈贊傳於世(弘明)。
癸丑 十七年八月四日。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。源州奏於朝。群公擬定。粲然明著。十一月辛卯。
【現代漢語翻譯】 現代漢語譯本： 以二百匹絹，敬獻給慈悲的聖者。如果至誠能夠感動，希望消除過去所犯的過錯，因為行善而種下善因，或許能獲得未來世的福報（與前文相同）。
天臺國清寺的豐干禪師，不知道是哪裡人。先前在大藏經后的西北角搭了個小茅庵居住。一次在松樹林間遊玩，看見一個童子，大約十歲，問他沒有家也沒有姓氏。禪師便帶他回寺，交給庫司使喚，給他取名叫拾得（Śīghra）。又有一個士人，從寒巖來，號稱寒山子（Han Shan Zi）。三人相會，談笑非常快樂，難以測度他們是聖是凡。後來閭丘胤（Lü Qiuyin）出任臺州太守，途中忽然得了頭風病。豐干禪師出遊，偶然遇到他，禪師用凈水噴灑在他身上，一會兒病就好了。因此閭丘胤更加敬重他，問他從哪裡來。禪師說來自天臺國清寺。閭丘胤問：『那裡有賢達的人嗎？』禪師說：『寒山是文殊菩薩（Mañjuśrī），拾得是普賢菩薩（Samantabhadra）。見了他們卻不認識，認識了他們卻見不到。』閭丘胤到任三天後，親自到國清寺，尋訪豐干禪師的遺蹟，拜謁寒山、拾得二位大士。僧人領他到廚房，閭丘胤見了就拜。二人起身跑開，笑著說：『豐干饒舌，彌陀佛（Amitābha）都不認識，禮拜我們有什麼用？』隨即前往寒巖。第二天，閭丘胤親自送去衣物和藥物。二人看見他來了，喊道：『賊！賊！』退身進入巖洞。寒山說：『告訴你們各位，各自努力修行。』那巖洞自己就合上了。寒山、拾得有詩，散落在山林村落、巖石屋壁之間，都是警醒世人的話語。閭丘胤廣泛收整合集，作序、偈、贊，流傳於世（出自《弘明集》）。
癸丑年（公元833年）八月四日，源州松昌鴻池谷，忽然出現五塊石頭，都是青色的，上面有白色的文字形成字句，寫道：『高皇海出多子，李元王八十年，太平天子李世民千年，太子李治書，燕山人士樂大國主，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。』源州將此事上奏朝廷，群臣商議決定，文字清晰明白。十一月辛卯。
【English Translation】 English version: Two hundred rolls of silk are offered to the compassionate sage. If sincerity can move them, it is hoped that past transgressions can be eliminated, and that good causes can be planted through good deeds, so that blessings in future lives may be obtained (as before).
The Chan Master Fenggan of Guoqing Temple on Mount Tiantai, it is not known where he came from. He first built a small hut in the northwest corner behind the Great Treasury of Sutras. Once, while wandering through a pine forest, he saw a boy, about ten years old, who said he had no home or surname. The master brought him back to the temple and assigned him to the storehouse, giving him the name Shide (Śīghra). There was also a scholar who came from Cold Cliff, calling himself Hanshanzi (Han Shan Zi). The three met and talked and laughed very happily, making it difficult to fathom whether they were saints or ordinary people. Later, Lü Qiuyin (Lü Qiuyin) was appointed prefect of Taizhou, and on the way, he suddenly suffered from a headache. Chan Master Fenggan was out for a walk and happened to meet him. The master sprinkled pure water on him, and in a short while, the illness was gone. Therefore, Lü Qiuyin respected him even more and asked him where he came from. The master said he came from Guoqing Temple on Mount Tiantai. Lü Qiuyin asked, 'Are there any virtuous people there?' The master said, 'Hanshan is Mañjuśrī Bodhisattva (Mañjuśrī), and Shide is Samantabhadra Bodhisattva (Samantabhadra). You see them but do not recognize them; you recognize them but cannot see them.' Three days after Lü Qiuyin took office, he personally went to Guoqing Temple to seek out the traces of Chan Master Fenggan and pay respects to the two great beings, Hanshan and Shide. The monks led him to the kitchen, and Lü Qiuyin bowed upon seeing them. The two got up and ran away, laughing and saying, 'Fenggan is talkative; he doesn't even recognize Amitābha Buddha (Amitābha), what's the use of bowing to us?' Then they went to Cold Cliff. The next day, Lü Qiuyin personally sent clothes and medicine. When the two saw him coming, they shouted, 'Thief! Thief!' and retreated into the cave. Hanshan said, 'Tell you all, each of you strive to cultivate.' The cave then closed by itself. Hanshan and Shide have poems scattered in the mountains, villages, rocks, and walls, all of which are words of warning to the world. Lü Qiuyin widely collected them into a collection, wrote a preface, verses, and praises, and passed them down to the world (from the Hongming Ji).
In the year Gui Chou (833 AD), on the fourth day of the eighth month, in the Hongchi Valley of Songchang in Yuanzhou, five stones suddenly appeared, all of which were blue in color, with white characters forming sentences, which read: 'The Gao Emperor comes from the sea and has many sons, Li Yuanwang eighty years, the Taiping Emperor Li Shimin a thousand years, written by Prince Li Zhi, the people of Yanshan rejoice in the great ruler, benevolence surpasses the ages, five, six, seven kings, seven Buddhas and eight Bodhisattvas, and the Buddha of the Upper Fruit Field, the Son of Heaven, etc., even to do good.' Yuanzhou reported this matter to the court, and the officials discussed and decided that the words were clear and obvious. On the Xinmao day of the eleventh month.
有事于南郊。詔遣使以玉帛。詣其谷祭之(唐史)。
論曰。瑞石文發於自然。昭靈祚之永也。舊史列于本紀。而歐陽文忠刪入五行志。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。傳二十世。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。遊戲于生死耳。奚止則天中宗而已哉(蜀祖琇佛教通論)。
甲辰 十八年。太宗文皇帝。施行遺教經。敕云。法者如來滅后。以末法澆浮。付屬國王大臣。護持佛法。然僧尼出家。戒行須備。若縱情放逸。觸途煩惱。關涉人間。動違經律。既失如來玄妙之旨。又虧國王受付之義。遺教經是佛臨涅槃所說。戒勤弟子。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。冥令所司。差書手十人多寫經本。務盡施行。所須紙筆墨等。有司準給。其京師五品之上。及諸州刺史。各付一卷。若僧尼業行。與經文不同。宜公司勸勉。必使遵行(出文館詞林第六百九十三卷)。
乙巳 十九年正月。法師玄奘。歸自西域。往還一十七載。周覽百有餘國。赍經像至京。留守房元齡。館于弘福寺。以表聞。壬辰奘如東都。二月己亥。見於儀鸞殿。帝曰。師去何不相報。奏曰。當去時表三上。以
【現代漢語翻譯】 現代漢語譯本： 有事要在南郊舉行。皇帝下詔派遣使者用玉帛到那個山谷去祭祀。（出自《唐史》）
評論說：瑞石上的文字自然顯現，昭示著皇位的長久。舊史將此事列入本紀，而歐陽文忠卻將其刪入《五行志》，認為這是因為武則天自稱慈氏菩薩，唐中宗號稱佛光王，這都是佛菩薩應驗的緣故。唐朝擁有天下，傳了二十代，只有唐武宗對佛教的正信稍微薄弱，其餘的都是在佛法地位中的人。所以七佛八菩薩，以及上果佛，作為世界之主，隨順因緣示現，在生死中游戲罷了。哪裡僅僅是武則天和唐中宗而已呢？（出自蜀祖琇《佛教通論》）
甲辰年（貞觀）十八年，唐太宗文皇帝施行《遺教經》，下敕書說：『佛法是如來佛祖滅度之後，因為末法時代澆薄浮躁，所以囑託給國王大臣，護持佛法。然而僧尼出家，戒律品行必須具備。如果放縱情慾，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，又辜負了國王接受囑託的意義。《遺教經》是佛祖臨近涅槃時所說，告誡勉勵弟子，非常詳細重要。末世的僧俗，都不崇尚奉行。大道將要隱沒，精微的言論將要斷絕。我永遠懷念聖人的教誨，用心地思考如何弘揚闡發。』於是秘密命令有關部門，挑選書法人員十人大量抄寫經本，務必盡力施行。所需的紙筆墨等，由有關部門按照規定供給。京城五品以上的官員，以及各州的刺史，每人發給一卷。如果僧尼的行業品行，與經文不同，應該由官府勸勉，務必使他們遵照奉行。（出自《文館詞林》第六百九十三卷）
乙巳年（貞觀）十九年正月，法師玄奘從西域歸來，往返一十七年，周遊了一百多個國家，攜帶經書佛像到達京城。留守房元齡，安排他住在弘福寺，並上表稟告朝廷。壬辰日，玄奘前往東都。二月己亥日，在儀鸞殿覲見皇帝。皇帝說：『法師離開的時候為什麼不稟報？』玄奘奏答說：『當初要走的時候，我曾三次上表，因為...
【English Translation】 English version: There was a matter to be conducted at the southern suburban altar. The emperor issued an edict, dispatching envoys with jade and silk to offer sacrifices at that valley. (From the History of Tang)
It is commented that: The inscriptions on the auspicious stone appeared naturally, signifying the perpetuity of the imperial reign. The old history recorded this in the annals, but Ouyang Xiu deleted it and included it in the Treatise on the Five Elements, arguing that it was because Wu Zetian claimed to be Maitreya (Ci Shi, meaning 'the benevolent one'), and Emperor Zhongzong was titled Buddha-Light King (Fo Guang Wang). These were verifications of Buddhas and Bodhisattvas. The Tang Dynasty possessed the empire for twenty generations, and only Emperor Wuzong had a slightly weak faith in Buddhism. The rest were all people within the realm of Buddhist principles. Therefore, the Seven Buddhas and Eight Bodhisattvas, as well as Buddhas of higher attainment, as lords of the world, manifested according to circumstances, playfully engaging in birth and death. It was not limited to Wu Zetian and Emperor Zhongzong alone. (From Shu Zuxiu's General Treatise on Buddhism)
In the year Jia Chen (Zhenguan) 18, Emperor Taizong Wen of the Tang Dynasty implemented the Sutra of the Buddha's Last Teachings (Yijiao Jing), issuing an edict stating: 'The Dharma is entrusted to kings and ministers after the Tathagata's (Rulai, meaning 'Thus Come One') passing, to protect and uphold the Buddha-Dharma because of the degenerate and frivolous nature of the Dharma-Ending Age (Mo Fa). However, monks and nuns who have renounced the world must possess complete precepts and conduct. If they indulge in desires, encountering troubles everywhere, involving themselves in worldly affairs, and constantly violating the sutras and precepts, they will not only lose the profound meaning of the Tathagata, but also fail the meaning of the king receiving the entrustment. The Sutra of the Buddha's Last Teachings is what the Buddha spoke near Nirvana (Niepan, meaning 'extinction of suffering'), admonishing and encouraging disciples, and is extremely detailed and important. The monks and laity of the degenerate age do not revere and uphold it. The Great Path is about to be hidden, and subtle words are about to be cut off. I will forever cherish the teachings of the sages and thoughtfully consider how to propagate and elucidate them.' Therefore, he secretly ordered the relevant departments to select ten calligraphers to extensively copy the sutra, striving to implement it fully. The necessary paper, brushes, ink, etc., were to be provided by the relevant departments according to regulations. Officials of the fifth rank and above in the capital, as well as the prefects of various prefectures, were each given a copy. If the conduct of monks and nuns differs from the sutra, the government should encourage them to comply. (From the Wenguan Ci Lin, Volume 693)
In the year Yi Si (Zhenguan) 19, in the first month, Dharma Master Xuanzang (Xuanzang) returned from the Western Regions, having traveled for seventeen years, visiting over a hundred countries, and bringing sutras and Buddha images to the capital. The acting administrator, Fang Xuanling (Fang Xuanling), arranged for him to stay at Hongfu Temple and submitted a memorial to the court. On the day Ren Chen, Xuanzang went to the Eastern Capital. On the day Ji Hai in the second month, he had an audience with the emperor in the Yiluan Hall. The emperor said, 'Why did the master not report when he left?' Xuanzang replied, 'When I was about to leave, I submitted three memorials, because...
誠愿微淺。不蒙諒許。無任至道之至。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。帝因問。印度之境。玉燭和氣。物產風俗。八王故跡。七佛遺蹤。並望錄之。山海之所不傳。班馬不得而載者。奘既親游其地。記憶無遺。隨問而對皆有條理。帝大悅曰。師所經一百餘國。可盡掇其山川風俗。撰西域記。以遺後來。不亦美乎。奘奉詔將罷。帝謂侍臣曰。昔苻堅稱道安為神器。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。躬趍聖域。討論眾妙。究探玄宗極矣。時車駕將問罪高麗。聞法師之還期。暫引見。及對論。不覺日暮。帝曰。匇匇言不盡懷。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。尚何辭焉。對曰。陛下東征。六軍奉衛。伏亂誅奸。必有牧野之功。昆陽之捷。玄奘亡所裨助。虛負道路之費。且兵刃交戰。佛制沙門。不得觀視。惟陛下矜察。帝嘉納而止。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
【現代漢語翻譯】 現代漢語譯本： 玄奘誠惶誠恐地表示自己罪責深重，不被諒解是應該的。自己實在擔當不起『至道』這樣的稱呼，擅自行動，犯下專擅之罪，內心深感愧疚和恐懼。皇帝說：『法師出家之人，與世俗之人截然不同，能夠委身求法，惠及天下百姓，朕對此非常讚賞，不必為此感到慚愧。只是考慮到山川阻隔遙遠，各地風俗民心各異，擔心法師難以到達。』皇帝於是詢問：『印度的環境是否風調雨順？物產和風俗如何？八王的故跡，七佛的遺蹤，希望你能詳細記錄下來。那些山海經沒有記載，司馬遷和班固無法記錄的事情，玄奘既然親自遊歷過那些地方，記憶猶新，希望你能隨問隨答，條理清晰。』皇帝非常高興地說：『法師所經過的一百多個國家，可以把那裡的山川風俗全部記錄下來，撰寫成《西域記》，留給後人，豈不是一件美事？』玄奘接受詔命準備告退，皇帝對侍臣說：『過去苻堅稱讚道安法師為國之重器，舉國上下都非常尊敬他。朕觀察玄奘法師，言辭溫和文雅，風骨節操貞正嚴峻，不僅不遜色于古人，實際上還遠遠超過他們。』司徒長孫無忌說：『確實如陛下聖明，道安法師雖然品行高尚，學識淵博，但是弘揚佛法的功績，確實不如玄奘法師。他親自前往聖地，探討各種精妙的佛法，探究玄妙的佛法到了極致。』當時皇帝準備出兵征討高麗，聽說玄奘法師回來的日期，暫時召見了他。等到對談時，不知不覺天色已晚。皇帝說：『匆匆忙忙，有很多話沒有說完，想和法師一起東行，考察各地風俗民情，在指揮軍隊的空閑時間，再另外談論敘舊，可以嗎？』玄奘回答說：『玄奘遠道歸來，又患有疾病，不能陪同陛下。』皇帝說：『法師先前能夠獨自一人遊歷遙遠的異國他鄉，現在這次出行就像走幾步路一樣，還推辭什麼呢？』玄奘回答說：『陛下東征，六軍護衛，平定叛亂，誅殺奸臣，必定會建立像牧野之戰和昆陽之戰一樣的功績。玄奘沒有什麼幫助，白白浪費道路上的費用。而且兵刃交戰，佛教戒律規定沙門不得觀看。希望陛下能夠體諒。』皇帝高興地採納了他的意見。玄奘於是上奏他在西域獲得的梵文佛經和論著，共六百五十七部，請求安置在嵩山少林寺，為國家祈福。
【English Translation】 English version: Hsuan-tsang (Xuanzang) sincerely expressed his deep guilt and unworthiness of forgiveness. He felt he could not bear the title of 'Supreme Path' (Zhidao), having acted presumptuously and committed the sin of unauthorized action, filled with shame and fear. The Emperor said, 'Master, as a monk, you are distinct from the laity. Your dedication to seeking the Dharma (Buddhist teachings) and benefiting all beings is greatly appreciated by Us. There is no need for shame. However, considering the remote and challenging terrain, and the diverse customs and minds of the people, We were concerned about your ability to reach those places.' The Emperor then inquired, 'Is India blessed with favorable weather? What are its products and customs? The historical sites of the Eight Kings (referring to kings in Buddhist history), and the traces of the Seven Buddhas (referring to past Buddhas), We hope you can record them in detail. Those things not recorded in the Classic of Mountains and Seas, and which Sima Qian and Ban Gu could not record, since Hsuan-tsang personally traveled to those places and remembers them vividly, We hope you can answer as questions arise, with clarity.' The Emperor was greatly pleased and said, 'The more than one hundred countries that the Master has passed through, you can record all the mountains, rivers, and customs there, and compile a 'Record of the Western Regions' (Xiyu Ji) to leave to posterity. Wouldn't that be a wonderful thing?' Hsuan-tsang accepted the decree and prepared to take his leave. The Emperor said to his attendants, 'In the past, Fu Jian praised Dao An (a famous Buddhist monk) as a treasure of the nation, and the whole country respected him. We observe Hsuan-tsang, his words are gentle and refined, his integrity is upright and strict, not only is he not inferior to the ancients, but in fact, he far surpasses them.' The Minister Changsun Wuji said, 'Indeed, as Your Majesty has wisely stated, although Dao An was of noble character and broad knowledge, his contribution to propagating the Dharma is indeed not as great as that of Hsuan-tsang. He personally went to the sacred land, discussed various subtle aspects of the Dharma, and explored the profound mysteries to the utmost.' At that time, the Emperor was preparing to send troops to punish Goguryeo (ancient Korean kingdom), and upon hearing of Hsuan-tsang's return, he temporarily summoned him. By the time they finished their discussion, it was already late. The Emperor said, 'In haste, I have not fully expressed my thoughts. I would like to travel east with the Master, to observe the customs and conditions of various places, and in the spare time from commanding the army, we can have further discussions and reminisce, is that possible?' Hsuan-tsang replied, 'Hsuan-tsang has returned from a long journey and is also suffering from illness, and is unable to accompany Your Majesty.' The Emperor said, 'The Master was previously able to travel alone to remote foreign lands, this trip is like taking a few steps, what are you still refusing?' Hsuan-tsang replied, 'When Your Majesty goes on the eastern expedition, the six armies will protect you, pacify rebellions, and punish traitors, and you will surely achieve merits like the Battle of Muye (a decisive battle in Chinese history) and the Battle of Kunyang (another famous battle). Hsuan-tsang can offer no assistance, and would only waste the expenses of the journey. Moreover, in the midst of battle, Buddhist precepts forbid monks from watching. I hope Your Majesty will understand.' The Emperor happily accepted his suggestion and stopped. Hsuan-tsang then presented the Sanskrit scriptures and treatises he had obtained in the Western Regions, a total of six hundred and fifty-seven volumes, requesting that they be placed in Shaolin Temple on Mount Song, to pray for the country.
宣譯。帝曰。朕頃為穆太后。創弘福寺。併爲虛靜。可就彼翻譯。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。房元齡專知監護。資備所須。一從天府(唐史)。
戊申 二十二年六月。帝在玉華宮。召奘法師于玉華殿。帝以法師德業沖博。欲令罷道。共康庶政。對曰。玄奘伏惟。陛下經緯八弦之略。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。此又聖心自他。無假於人。二也。深仁遠合。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。交泰祥瑞。皆應德而至。無假於人。六也。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。曰。瑜珈師地論。帝曰。明何等義。對曰。明彌勒十七地義。取論入宮。凡一百卷。帝閱辭義宏奧。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
【現代漢語翻譯】 現代漢語譯本 宣譯。太宗皇帝說：『朕近來為穆太后建立了弘福寺，也爲了虛靜大師，可以到那裡翻譯佛經。所需的一切都與房元齡商議。』玄奘因此請求派監門官，以防止發生事端。太宗皇帝說：『法師可謂是懂得保身之計，應當為你安排。』於是安排房元齡專門負責監護，並準備所需物資，一切都由天府（唐朝政府機構）供給（出自《唐史》）。
戊申年（貞觀二十二年）六月，太宗皇帝在玉華宮，召見玄奘法師于玉華殿。太宗皇帝認為法師的德行和學識淵博精深，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，陛下您擁有治理國家的宏才大略，發揚光大雍熙盛世的功業，這是上天所賦予的，不需要依靠他人，這是第一點。崇尚儒學，重視德行，減少賦稅，減輕刑罰，使九州四海都能夠安寧舒適，這也是聖上的英明決策，不需要依靠他人，這是第二點。深厚的仁德遠播四方，四夷紛紛前來進貢，這也是天威所感召，不需要依靠他人，這是第三點。獫狁（古代少數民族）為禍，歷代帝王都無法制服，陛下您親自率軍征討，使其傾巢覆穴，由此可知有道者才能得勝，不需要依靠他人，這是第四點。高麗這個小國，隋煬帝出兵征討卻喪軍而歸，陛下您率領軍隊，俘獲斬殺數萬人，由此可知成敗在於君主，不需要依靠他人，這是第五點。各種吉祥的徵兆，都是應德行而至，不需要依靠他人，這是第六點。陛下縱然需要人才，如今像伊尹、呂尚這樣的人才也很多了，玄奘我庸碌淺陋，怎麼能夠參與其中呢？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，不要剝奪我的心願。』太宗皇帝說：『法師既然想要弘揚妙法，朕也不強行違揹你的高尚志向。』太宗皇帝於是問道：『最近翻譯的是什麼經？』玄奘回答說：『《瑜伽師地論》。』太宗皇帝問：『闡明的是什麼義理？』玄奘回答說：『闡明的是彌勒菩薩所說的十七地義理。』於是將論典取入宮中，共一百卷。太宗皇帝閱讀後，認為其中的辭藻和義理宏大深奧，對侍臣說：『朕觀看法師新翻譯的論典，就像是瞻仰天空，俯瞰大海，沒有窮盡的高深之處。相比之下，儒家、道家和九流之學，就像是小水洼與大海相比一樣。』於是命令有關部門，挑選秘書省的書法高手，抄寫新翻譯的經書。
【English Translation】 English version Translated by Xuanzang. Emperor Taizong said, 'I recently established Hongfu Monastery for Empress Mu, and also for the sake of Master Xujing, he can translate scriptures there. All necessities should be discussed with Fang Xuanling.' Xuanzang then requested to have gate guards assigned to prevent any disturbances. Emperor Taizong said, 'The Master can be said to understand the art of self-preservation, arrangements should be made for you.' Thus, Fang Xuanling was assigned to be in charge of supervision and to prepare the necessary supplies, all provided by the Tianfu (Tang Dynasty government agency) (from the 'History of the Tang Dynasty').
In the year of Wushen (Zhenguan 22nd year), June, Emperor Taizong, at Yuhua Palace, summoned Dharma Master Xuanzang to Yuhua Hall. Emperor Taizong, considering the Master's virtue and knowledge to be profound and extensive, wished for him to abandon his monastic status and jointly govern the affairs of the state. Xuanzang replied, 'Xuanzang humbly believes that Your Majesty possesses the grand strategy to govern the country and promote the great achievements of the Yongxi era. This is bestowed by Heaven and does not require reliance on others, this is the first point. Upholding Confucianism, valuing virtue, reducing taxes, and lightening punishments, so that the nine provinces and the four seas can all be peaceful and comfortable, this is also Your Majesty's wise decision and does not require reliance on others, this is the second point. Profound benevolence extends far and wide, and the four barbarians come to offer tribute, this is also inspired by the awe of Heaven and does not require reliance on others, this is the third point. The Xianyun (ancient minority) were a scourge, and emperors of past dynasties could not subdue them. Your Majesty personally led the army to conquer them, causing them to be overthrown and their nests destroyed. From this, it is known that those who possess the Way will prevail and do not require reliance on others, this is the fourth point. The small state of Goryeo, Emperor Yang of the Sui Dynasty lost his army and returned. Your Majesty led the troops and captured and killed tens of thousands. From this, it is known that success or failure depends on the ruler and does not require reliance on others, this is the fifth point. All auspicious omens arrive in response to virtue and do not require reliance on others, this is the sixth point. Even if Your Majesty needs talent, there are already many talents like Yi Yin and Lü Shang. Xuanzang is mediocre and shallow, how can I participate in it? As for me, observing the precepts and propagating the Dharma, this is my sincere wish. I implore Your Majesty's compassion not to deprive me of my wish.' Emperor Taizong said, 'Since the Master wishes to propagate the wonderful Dharma, I will not forcibly violate your noble aspirations.' Emperor Taizong then asked, 'What scripture have you been translating recently?' Xuanzang replied, 'The 'Yogacarabhumi-sastra' (瑜珈師地論).' Emperor Taizong asked, 'What principles does it elucidate?' Xuanzang replied, 'It elucidates the seventeen grounds of Maitreya (彌勒) .' Thereupon, the treatise was brought into the palace, totaling one hundred volumes. After reading it, Emperor Taizong considered the words and principles to be vast and profound, and said to his attendants, 'When I observe the Master's newly translated treatise, it is like gazing at the sky and overlooking the sea, with inexhaustible depth. In comparison, the teachings of Confucianism, Taoism, and the Nine Schools are like a small puddle compared to the vast ocean.' Thereupon, he ordered the relevant departments to select skilled calligraphers from the Secretariat to copy the newly translated scriptures.
經論各九部。令宣賜九道總管。展轉流佈。冀率土之內。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。陛下至道昭明。建立三寶。致法師涉險求經。歸國番譯。若庵摩羅之始說。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(唐史)。
帝撰大唐三藏聖教序成。御慶福殿。宣法師玄奘。升殿賜坐。來弘文學士上官儀。對群臣宣讀。辭曰。二儀有像。顯覆載以含生。四序無形。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。雖愚不感。形潛莫睹。在智猶迷。況乎佛道沖虛。乘幽控寂。宏濟萬品。典御十方。舉威靈而無上。抑神力而無下。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。然則大教之興。基乎西土。騰漢庭而皎夢。照東域以流慈。昔者分形分跡之時。言未馳而成化。當常現常之世。民仰德而知道。及乎晦影歸真遷儀越世。金容掩色。不鏡三千之光。麗象
【現代漢語翻譯】 現代漢語譯本： 經論各有九部，命令賜給九道總管，輾轉流佈，希望全國之內，都能領受未曾聽聞的佛法。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。陛下聖明，建立佛、法、僧三寶，使得法師不畏艱險求取經書，回國翻譯。如同庵摩羅（Amra，一種水果，比喻佛法初傳）的開始宣說，又如佛陀金口（指佛陀的教誨）重新開啟，都是陛下聖德所感。臣等愚昧，有幸親身見聞此事，苦海波濤之中，有了可以依靠的舟船。更何況陛下天慈廣遠，使佛法遍佈九州，使所有百姓都能享用這美妙的佛法。臣等億萬劫難逢的幸事，不勝感激。』（唐史） 皇帝撰寫了《大唐三藏聖教序》，在慶福殿，宣法師玄奘（Xuanzang）上殿賜座，命弘文館學士上官儀（Shangguan Yi）對群臣宣讀序文，序文說：『天地有形象，顯現覆蓋承載而包含萬物。四季沒有形狀，暗中以寒暑變化來產生萬物。因此，窺視天象、觀察地理，庸碌愚笨的人都能認識其表面現象。明白陰陽變化，賢明有智慧的人也難以窮盡其數量。然而天地包含陰陽卻容易認識，是因為它有形象。陰陽存在於天地之間卻難以窮盡，是因為它沒有形狀。所以知道有形象的顯現可以驗證，即使愚笨的人也不會迷惑；沒有形狀的潛藏難以看到，即使有智慧的人也會迷惑。更何況佛道深奧虛無，駕馭幽冥，控制寂靜，廣泛救濟萬物，統領十方世界，舉起威靈而無上，抑制神力而無下，經歷萬劫而不古老，執行百福而長久如新。妙道凝結玄奧，遵循它卻不知其邊際；法流深沉寂靜，汲取它卻無法測度其源頭。所以知道愚昧無知的凡人，平庸鄙陋的人，對於佛法的旨趣，怎能沒有疑惑呢？然而大教的興起，根基於西土（指印度），在漢朝宮廷顯現出吉祥的夢兆，照亮東土（指中國）而流佈慈悲。從前佛陀分身示跡的時候，言語尚未傳開就已成就教化；當佛陀常住世間的時候，百姓仰慕其德行而明白道理。等到佛陀隱沒身影歸於真如，遷化越過世間，金色的容顏掩蓋了光彩，不能照亮三千世界的光芒，美麗的形象……』
【English Translation】 English version: Each of the sutras and treatises numbered nine, and an order was given to bestow them upon the nine regional commanders, to be circulated and spread, hoping that within the entire land, all could receive the Dharma they had not yet heard. The Chancellor Zhangsun Wuji and the Chief Secretary Chusuiliang memorialized, saying: 'Buddhism is profound and mysterious, beyond the comprehension of gods and humans. Your Majesty, with your supreme wisdom, has established the Three Jewels (Buddha, Dharma, Sangha), causing the Dharma Master (referring to Xuanzang) to brave dangers to seek scriptures, returning to the country to translate them. Like the initial teachings of Amra (Amra, a fruit, used as a metaphor for the initial spread of Buddhism), it is as if the golden mouth (referring to the Buddha's teachings) has been newly opened, all due to Your Majesty's sagacious virtue. We, your foolish and blind servants, are fortunate to witness and hear this. In the waves of the sea of suffering, there is now a boat to rely on. Moreover, Your Majesty's heavenly compassion is vast and far-reaching, enabling the Dharma to spread throughout the nine provinces, allowing all the common people to partake in this wonderful Dharma. We are fortunate to encounter this in countless eons, and are filled with gratitude.' (Tang History) The Emperor composed the 'Preface to the Sacred Teachings of the Tripitaka of the Great Tang Dynasty'. In the Qingfu Hall, he summoned the Dharma Master Xuanzang (Xuanzang) to the hall, granted him a seat, and ordered the Scholar of the Hongwen Academy, Shangguan Yi (Shangguan Yi), to read the preface to the assembled officials. The preface said: 'The two forms (heaven and earth) have images, revealing covering and bearing to contain all living beings. The four seasons have no form, subtly using cold and heat to transform all things. Therefore, observing the heavens and examining the earth, even the mediocre and foolish can recognize their superficial aspects. Understanding the changes of yin and yang, even the wise and virtuous can hardly exhaust their numbers. However, heaven and earth contain yin and yang but are easy to recognize because they have images. Yin and yang exist between heaven and earth but are difficult to exhaust because they have no form. Therefore, it is known that manifest images can be verified, and even the foolish will not be confused; hidden forms are difficult to see, and even the wise will be bewildered. How much more so is the Buddha's path, which is profound and empty, riding the darkness, controlling stillness, widely saving all beings, governing the ten directions, raising its majestic power without limit, suppressing its divine power without bottom, passing through countless eons without becoming ancient, operating hundreds of blessings and remaining new forever. The wonderful path is condensed and mysterious, following it without knowing its boundary; the flow of Dharma is deep and silent, drawing from it without being able to measure its source. Therefore, it is known that ignorant and foolish mortals, mediocre and base people, regarding the purpose and interest of the Buddha's teachings, how can they not have doubts? However, the rise of the Great Teaching is rooted in the Western Land (referring to India), manifesting auspicious dream omens in the Han court, illuminating the Eastern Land (referring to China) and spreading compassion. In the past, when the Buddha manifested his forms and traces, words had not yet spread but transformation was already accomplished; when the Buddha constantly appeared in the world, the people admired his virtue and understood the truth. When the Buddha concealed his form and returned to true suchness, passing beyond the world, the golden countenance concealed its color, unable to illuminate the light of the three thousand worlds, the beautiful image...'
開圖。空端四八之相。於是微言廣被。拯含類於三途。遺訓遐宣。導群生於十地。然而真教難仰。莫能一其旨歸。曲學易遵。邪正於焉紛亂。所以空有之論。或習俗而是非。大小之乘。乍沿時而隆替。有玄奘法師者。法門之領袖也。幼懷貞敏。早悟三空之心。長契神情。先抱四忍之行。松風水月。未足比其清華。仙露明珠。詎能方其朗潤。故以智通無累。神測未形。超六情而迥出。夐千古而無對。凝心內境。悲正法之陵遲。棲慮玄門。慨深文之訛謬。思欲分條析理。廣彼前聞。截偽續真。開茲後學。是以翹心凈土。往游西域。乘危遠邁。杖䇿孤征。積雪晨飛。途間失地。驚沙夕起。空外迷天。萬里山川。撥煙霧而進影。百重寒暑。躡霜雨而前蹤。誠重勞輕。求深欲達。周遊西宇。十有七年。窮歷道邦。詬求正教。雙林八水。味道餐風。鹿苑鷲峰。瞻奇仰異。承至言于先聖。受真教於上賢。探賾玄門。精勤奧業。一乘五律之道。馳驟於心田。八藏三篋之文。波濤于口海。爰自所歷之國。總將三藏要詮凡六百五十七部。譯布中華。宣揚聖業。引慈雲于西極。注法雨于東陲。聖教缺而復全。蒼生罪而還福。濕火宅之干焰。共拔迷途。朗愛水之昏波。同臻彼岸。是知惡因業墜。善以緣升。升墜之端。惟人所託。譬夫桂生高嶺。
零露方得泫其華。蓮出綠波。飛塵不能污其葉。非蓮性自潔而桂質本貞。良由所附者高。則微物不能累。所憑者凈。則濁類不能沾。夫以卉木無知。猶資善而成善。況乎人倫有識。不緣慶而成慶。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。虛勞致謝。
詔太子。撰菩薩藏經後序。其略曰。蓋聞。羲皇至賾精粹。止於龜文。軒后幽通雅奧。窮於鳥篆。考丹書而索隱。殊昧實際之源。徴錄錯以研幾。蓋非常樂之道。猶且事光圖史。振薰風於八埏。德洽生靈。激堯波于萬代。伏惟。陛下轉輪垂拱。而化漸雞園。勝殿凝旒。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(云云)。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。
【現代漢語翻譯】 現代漢語譯本：
即使是清晨的露水，也能使其花朵顯得晶瑩美麗。蓮花生長於碧波之中，飛揚的塵土無法沾染它的葉片。這並非因為蓮花的本性天生潔凈，或者桂樹的材質原本貞潔，而是因為它們所依附的環境高潔，所以微小的污物無法累及；它們所憑藉的環境清凈，所以污濁之物無法沾染。即使是無知覺的草木，尚且憑藉良好的環境而變得美好，更何況有知覺的人類，難道不應該憑藉吉祥的因緣而成就吉祥的果報嗎？希望這部經書能夠流傳廣佈，像日月一樣永無止境。愿這份福澤廣遠傳播，與天地同存永恒。於是，皇帝親自用御筆書寫，將其綴于新經的首端。法師呈上表章表示感謝，皇帝親手回信說：『朕的才能不如圭璋般珍貴，言辭也難以達到博大通達的境界。至於佛經的內涵，尤其是我所不熟悉的。昨天所作的序文，深感鄙陋拙劣，以至於用污穢的筆墨玷污了金簡，用瓦礫來點綴珠林。忽然收到來信，承蒙過分的褒獎贊揚，反省自身，更加感到慚愧。我的善行不足稱道，實在不值得您如此費心致謝。』 皇帝詔令太子撰寫《菩薩藏經》後序，其大意是：『聽說，伏羲的至高深奧的智慧，最終止步于龜甲上的紋路；軒轅黃帝的幽深通達的雅緻奧妙，最終窮盡于鳥獸的足跡。考察古代典籍來探求隱秘，終究無法領悟實際的根源；記錄錯綜複雜的事物來研究事理，也並非是永恒快樂的真諦。即使如此，他們的事蹟仍然光耀史冊，使美好的風尚傳播到四面八方，他們的德行恩澤及於萬物生靈，激盪起如堯帝般的盛世波濤，流傳萬代。我恭敬地認為，陛下以轉輪聖王的身份垂拱而治，教化逐漸普及到雞園（佛教的場所）；在莊嚴的殿堂上端坐，精神與靈鷲山相交融。總攬調御眾生的尊號，不是文辭思辨所能窺測的；窮盡般若智慧的精妙言論，豈是形象比擬所能企及的。您的教化普及到遙遠的海域，人們都傳誦著八解脫的妙音；您的訓導遍及天下，人們都踐行著四禪定的境界。於是，使得三千大千世界，所有有生命的眾生都可以被封賞；百億座須彌山，都納入您的疆域而作為鎮守。與前代的君王相比，怎麼可以相提並論呢！《菩薩藏經》，是大覺（佛陀）義理宗旨的要義。』（此處省略原文）法師玄奘翻譯完畢。我趁著問安的空閑，澄心研究這微妙的佛法珍寶，奉述皇帝的旨意，略微表達讚揚之情。特命有關部門，將此序綴于經卷的末尾。』
【English Translation】 English version:
Even the morning dew can make its flowers appear glistening and beautiful. The lotus grows in green waves, and flying dust cannot stain its leaves. This is not because the lotus's nature is inherently pure, or the cassia tree's material is originally chaste, but because the environment they are attached to is noble, so small impurities cannot accumulate; the environment they rely on is clean, so turbid things cannot adhere. Even insentient plants and trees still become beautiful by relying on a good environment, let alone sentient humans, shouldn't they achieve auspicious results by relying on auspicious causes? I hope this scripture can be widely spread, as endless as the sun and moon. May this blessing spread far and wide, coexisting eternally with heaven and earth. Therefore, the emperor personally wrote with his imperial brush and attached it to the beginning of the new scripture. The Dharma master presented a memorial to express his gratitude, and the emperor replied in person, saying: 'My talent is not as precious as jade, and my words are difficult to reach the realm of broad understanding. As for the content of the Buddhist scriptures, it is especially unfamiliar to me. The preface I wrote yesterday, I deeply feel is crude and clumsy, to the point of defiling the golden slips with dirty ink, and using tiles to decorate the pearl forest. Suddenly receiving your letter, I am excessively praised and flattered, reflecting on myself, I feel even more ashamed. My good deeds are not worth mentioning, and it is really not worth your trouble to thank me.' The emperor ordered the crown prince to write a postscript to the Bodhisattva-pitaka Sutra, the gist of which is: 'I have heard that the supreme and profound wisdom of Fuxi (A legendary Chinese sovereign) ultimately stopped at the patterns on tortoise shells; the profound and elegant mysteries of Xuanyuan Huangdi (The Yellow Emperor) ultimately exhausted themselves in the footprints of birds and beasts. Examining ancient books to seek secrets ultimately fails to comprehend the actual source; recording complex things to study principles is not the true essence of eternal happiness. Even so, their deeds still shine in history, spreading good customs to all directions, and their virtues benefit all living beings, stirring up waves of prosperity like Emperor Yao (A legendary Chinese sovereign), passed down for generations. I respectfully believe that Your Majesty governs with your hands clasped in reverence as a Chakravartin (Wheel-Turning King), and your teachings gradually spread to the Chicken Garden (A Buddhist site); sitting solemnly in the majestic hall, your spirit merges with Vulture Peak (A mountain in India where the Buddha preached). Comprehending the title of taming and controlling all beings, it cannot be spied upon by literary speculation; exhausting the wonderful words of Prajna (Wisdom), how can it be compared to image metaphors. Your teachings spread to distant seas, and people recite the wonderful sound of the Eight Liberations; your instructions spread throughout the world, and people practice the realm of the Four Dhyanas (Meditations). Thus, making the three thousand great thousand worlds, all living beings can be rewarded; hundreds of millions of Mount Sumeru (The central mountain in Buddhist cosmology) are included in your territory as 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).' (Omitted here from the original text) The Dharma master Xuanzang (A famous Chinese Buddhist monk and translator) completed the translation. Taking advantage of the leisure of asking for peace, I studied this subtle treasure of the Dharma (Buddhist teachings) with a clear mind, and followed the emperor's will, slightly expressing praise. I specially ordered the relevant departments to attach this preface to the end of the scripture.'
八月。賜百金磨衲並寶剃刀。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(云云)。
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。何者宜先。奘曰。眾生寢惑。非慧莫啟。慧芽抽植。法為之資。弘法須人。即度僧為最。帝悅。
九月詔曰。隋季失御。天下分崩。朕屬當戡亂。親履兵鋒。亟犯風露。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。京城及天下諸州寺院。各度一千人(已上並釋通鑑)。
己酉 貞觀二十三年四月。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○五月帝崩。壽五十三 太子即位○帝自即位。欽奉慈門。廣興利益。開四等之日。遍燭堯云。揭六度之風。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。帝心既感。聖力冥扶。雖一年旱二年蝗。三年以往。坐致太平。八表歸仁。修文偃武。夫以鷲嶺真詮。光騰於此土。鴻池瑞石。文發於自然。彰乎明主而育黎元。昭乎丕祚而的傳永久也。
庚戌 正月。高祖改元永徽。法師玄奘辭還大慈恩寺譯經
【現代漢語翻譯】 現代漢語譯本 八月。皇帝賜予玄奘法師百金製造的磨衲（僧衣）和寶貴的剃刀。玄奘呈上奏表表示感謝，內容大致如下：『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。』（此處省略部分內容） 皇帝自從征伐遼東返回后，感到體力不如從前，開始擔憂生死之事。正巧遇到玄奘法師，便專心研究佛法，身體也逐漸康復。於是皇帝詢問玄奘：『想要在佛法方面有所建樹，什麼事情應該優先進行？』玄奘回答說：『眾生沉睡于迷惑之中，沒有智慧就無法開啟覺悟。而智慧的萌芽需要佛法的滋養。弘揚佛法需要僧人，所以度化僧人是最重要的。』皇帝聽后非常高興。 九月，皇帝下詔說：『隋朝末年失去統治，天下四分五裂。朕身逢平定亂世的重任，親自率領軍隊征戰，經常冒著風霜露宿在外。最近又生病服藥，仍然沒有完全痊癒。這幾天以來，才逐漸恢復健康。這難道不是因為朕行善積福所致嗎？』於是下令京城以及天下各州的寺院，各自度化一千人出家為僧。（以上內容出自《釋通鑑》） 己酉年，貞觀二十三年四月，皇帝駕臨翠微宮，玄奘法師陪同。每次談論佛法精深奧妙之處，皇帝總是激動地捋起袖子說：『與法師相遇恨太晚了，』（意指）未能完全實現弘揚佛法的願望。五月，皇帝駕崩，享年五十三歲。太子即位。 皇帝自從即位以來，欽佩信奉佛教，廣泛興辦利益眾生的事業。開啟四等佈施之日，光明照耀如堯帝的恩澤；弘揚六度波羅蜜的風尚，滋潤萬物如舜帝的雨露。希望永遠消除監獄，長久停止戰火。使所有蠢動的生命，都能一同歸向仁愛長壽；使廣闊的國土，共同信奉真如佛性。皇帝的心意感動了上天，聖人的力量在暗中扶持。即使有一年發生旱災，一年發生蝗災，但三年以後，就能自然達到太平盛世。四面八方的國家都歸順仁義，修養文德停止武力征伐。因此，靈鷲山的真經，光芒照耀在這片土地上；鴻池的祥瑞石頭，自然顯現出文字。彰顯了英明的君主，養育了百姓；昭示了偉大的基業，必定能夠長久地傳承下去。 庚戌年，正月，高宗改年號為永徽。玄奘法師辭別返回大慈恩寺翻譯佛經。
【English Translation】 English version In August, the Emperor bestowed upon the Dharma Master Xuanzang one hundred gold pieces for a 'm磨衲' (monk's robe) and a precious razor. Xuanzang presented a memorial to express his gratitude, which read in brief: 'This robe of endurance, its colors blend like flowing rosy clouds; this razor of wisdom, its sharpness surpasses the cutting of jade. I shall wear it to subdue the demons of affliction, and wield it to sever the nets of worldly toil.' (Some content omitted here). Since returning from his campaign against Liaodong, the Emperor felt his strength was not what it once was and began to worry about life and death. He happened to meet Dharma Master Xuanzang and devoted himself to studying the Great Teaching, gradually recovering his health. He then asked Xuanzang: 'If one wishes to establish the Dharma and bring benefit, what should be given priority?' Xuanzang replied: 'Sentient beings are asleep in delusion, and without wisdom, awakening is impossible. The sprouts of wisdom require the nourishment of the Dharma. Propagating the Dharma requires monks, so ordaining monks is of utmost importance.' The Emperor was pleased. In September, the Emperor issued an edict saying: 'During the decline of the Sui dynasty, the empire was fragmented. I was entrusted with the task of pacifying the chaos and personally led troops into battle, often exposed to wind and dew, and sleeping on horseback. Recently, I fell ill and took medicine, but have not fully recovered. Only in the past few days have I gradually regained my health. Is this not due to the blessings of my good deeds?' He then ordered that the monasteries in the capital and throughout the provinces each ordain one thousand monks. (The above content is from 'Shi Tong Jian'). In the year of Ji-You, the fourth month of the twenty-third year of the Zhenguan era, the Emperor visited the Cuiwei Palace, accompanied by Dharma Master Xuanzang. Whenever they discussed the profound mysteries of the Dharma, the Emperor would excitedly roll up his sleeves and say: 'I regret that I met the Dharma Master so late,' (implying) that he had not fully realized his wish to propagate the Dharma. In the fifth month, the Emperor passed away at the age of fifty-three. The Crown Prince ascended the throne. Since ascending the throne, the Emperor has revered and believed in Buddhism, extensively undertaking works that benefit sentient beings. The days of opening the four kinds of almsgiving shone brightly like the grace of Emperor Yao; the practice of the Six Paramitas flourished like the rain of Emperor Shun, nourishing all things. He hoped to forever eliminate prisons and permanently cease warfare, so that all living beings could together return to benevolence and longevity, and that the vast land could jointly believe in the True Thusness (Tathata). The Emperor's intentions moved the heavens, and the power of the sage secretly supported him. Even if there was a drought one year and a locust plague another year, after three years, peace and prosperity would naturally be achieved. Countries from all directions submitted to benevolence, cultivating virtue and ceasing military aggression. Therefore, the true teachings of Vulture Peak (Grdhrakuta), shine brightly on this land; the auspicious stone of Hongchi, naturally reveals writing. It demonstrates the wise ruler, who nurtures the people; it proclaims the great foundation, which will surely be passed down forever. In the year of Geng-Xu, the first month, Emperor Gaozong changed the era name to Yonghui. Dharma Master Xuanzang bid farewell and returned to the Great Ci'en Temple to translate scriptures.
。制可。次年將逮大塔。奉安所獲梵本經論。以表聞奏。來中書舍人李義府報曰。所欲營塔。今以處分。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。
上壬子幸感業寺。忌日行香。見尼武氏。次年召武氏入宮。即則天也(通鑑)。
甲寅 五年。特旨度沙彌窺基為大僧。入大慈恩寺。參譯經正義。基乃尉遲敬德猶子也。初奘公就基父。求之出家。基曰。聽我茹葷即從。奘愛其俊而許之。入寺以來。䟽記過目成誦。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)。
丙辰 顯慶元年。正月丙寅。立皇太子弘。是日于慈恩寺。齋僧五千。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。新譯經論。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。其慈恩寺碑。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
【現代漢語翻譯】 現代漢語譯本：皇帝批準了他的請求。第二年，準備逮捕大塔（Mahācaitya，佛教建築）。將所獲得的梵文佛經和論著供奉安放，並上表稟奏。中書舍人李義府前來傳達旨意說：『所要建造的塔，現在已經安排妥當。將大內、東宮以及後宮等七宮去世之人的衣物，資助法師營建。』於是，玄奘法師按照西域的制度進行建造，不久就建成了，高達二百尺。
皇帝在壬子日駕臨感業寺，在忌日舉行祭祀儀式。見到了尼姑武氏。第二年，召武氏入宮，她就是後來的則天（武則天）。（出自《資治通鑑》）
甲寅年，即永徽五年，皇帝特旨允許沙彌窺基成為正式僧侶，進入大慈恩寺，參與翻譯佛經和校正經文。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他出家，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。進入寺廟以來，他閱讀過的書籍都能背誦，經文的含義也能立刻理解。他精通大小乘佛教。參與翻譯佛經后，跟隨玄奘大師學習瑜伽唯識宗的宗旨，撰寫了大約一百部論著，當時被稱為『百本論師』。然而，他生性豪放奢侈，每次出行必定要準備三輛車，因此也被稱為『三車法師』。（出自《本傳》）
丙辰年，即顯慶元年，正月丙寅日，冊立皇太子弘。當天在大慈恩寺齋僧五千人。玄奘法師因此請求選派負責翻譯佛經的監閱和詳細編纂的官員，以及撰寫大慈恩寺碑文。侍郎薛元超將他的請求上奏，皇帝批準了。這個月壬申日，朝廷舉行朝會，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佛經和論著，文辭和意義必須精當，適宜讓左僕射于志寧、尚書來濟、許敬宗、侍郎薛元超、李義府、杜正倫等人審閱潤色。』朝會結束后，派遣給事王君德告知法師，法師需要友人幫助翻譯佛經，已經安排妥當。至於大慈恩寺的碑文，朕希望親自撰寫，不知道法師意下如何？』玄奘法師接受旨意，立即率領眾人前往皇宮，上表陳述請求。不久，高宗親自撰寫完成碑文，並展示給各位公卿大臣。碑文的大致內容是：『道的光輝照耀塵世，教化普及……』
【English Translation】 English version: The Emperor approved his request. The following year, preparations were made to enshrine the obtained Sanskrit scriptures and treatises in the soon-to-be-completed Great Stupa (Mahācaitya, a Buddhist structure), and a memorial was submitted to the throne. Li Yifu, a drafter in the Imperial Secretariat, came to convey the imperial decree, saying, 'The construction of the stupa you desire has now been arranged. The clothing and belongings of the deceased from the Inner Palace, the Eastern Palace, and the seven palaces of the imperial concubines will be used to assist the Master in the construction.' Thereupon, the Dharma Master (Xuanzang) proceeded with the construction according to the Western Region's architectural style, and it was completed in a short time, reaching a height of two hundred feet.
On the Renzi day, the Emperor visited the Ganye Temple and performed incense offerings on the anniversary of a death. He saw the nun Wu. The following year, he summoned Wu into the palace, who later became Empress Wu Zetian (as recorded in the Zizhi Tongjian).
In the Jia Yin year, the fifth year of the Yonghui era, the Emperor specially decreed that the novice monk Kuiji be ordained as a full monk and enter the Great Ci'en Temple to participate in the translation of scriptures and the correction of their meanings. Kuiji was the nephew of Yuchi Jingde. Initially, Master Xuanzang requested Kuiji's father to allow him to become a monk. Kuiji said, 'If you allow me to eat meat, I will agree.' Xuanzang, admiring his talent, agreed. Since entering the temple, he could memorize everything he read and immediately understand the meaning of the scriptures. He was proficient in both the Mahayana and Hinayana teachings. After participating in the translation of scriptures, he studied the principles of the Yogacara-Vijnanavada school from Xuanzang and wrote about a hundred treatises, and was known as the 'Master of a Hundred Treatises'. However, he was extravagant by nature, and always traveled with three carriages, hence he was also known as the 'Three-Carriage Dharma Master' (as recorded in his biography).
In the Bingchen year, the first year of the Xianqing era, on the Bingyin day of the first month, Crown Prince Hong was established. On that day, offerings were made to five thousand monks at the Great Ci'en Temple. Dharma Master Xuanzang therefore requested the appointment of officials to oversee the translation of scriptures, to review and meticulously compile them, and to compose the inscription for the Great Ci'en Temple. The attendant minister Xue Yuanchao presented his request to the Emperor, who approved it. On the Renshen day of that month, the court held a meeting, and Cui Dunli of the Imperial Secretariat announced the imperial decree, saying, 'The newly translated scriptures and treatises by Dharma Master Xuanzang of the Great Ci'en Temple must be precise in their wording and meaning. It is appropriate to have Yu Zhining, the Left Minister of Works; Lai Ji, the Minister of Works; Xu Jingzong; Xue Yuanchao, the attendant minister; Li Yifu; and Du Zhenglun to review and refine them.' After the court session, Wang Junde was sent to inform the Dharma Master that friends were needed to assist in the translation of scriptures, and arrangements had been made. As for the inscription for the Great Ci'en Temple, I (the Emperor) wish to write it myself. I wonder what the Master thinks?' Xuanzang accepted the decree and immediately led the assembly to the palace, submitting a memorial to present his request. Soon after, Emperor Gaozong personally completed the inscription and showed it to all the ministers. The inscription's general content was: 'The light of the Way illuminates the world, and its teachings spread...'
生靈。福已罪之群生。興將滅之人代。絲流法雨。清火宅以辭炎。輪升慧日。皎重冥而歸晝。朕逖覽緗史。詳觀道義。福永劫者。其唯釋教歟。文德皇太后。乾精掩月。坤維絕紐故載懷興緝。即創招提。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。柰苑余芳。假瓊璋而不朽。奘以其文宜得聖筆自寫。再奉始許○四月奘法師。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。
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(並前通鑑)。
司馬喬卿。為大理司直。丁母憂哀甚。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(感應傳)。
戊午 三年四月。上召僧道。入內論義。法師會隱立五蘊義。法師神泰立九斷知義。
【現代漢語翻譯】 現代漢語譯本： 眾生啊，福報已盡，罪孽深重。正值國家興盛即將衰敗的時代。佛法如絲絲細雨般流淌，用清涼熄滅人世間的煩惱之火；智慧之日冉冉升起，照亮重重黑暗，使之重歸光明。我廣泛地閱讀史書，詳細地考察道義，能夠使福報永恒的，恐怕只有佛教了吧！文德皇太后，如同乾精掩蓋月亮，坤維斷絕紐帶一般（比喻去世），所以懷著復興佛教的心願，建立了招提寺。我虔誠地遵循八正道，肅穆地傚法雙林入滅（佛陀涅槃），希望能夠延續福報，以此藉助冥冥之中的力量。恭敬地刻下這塊貞石，用以表彰這片真正的凈土。三月庚申日，百官呈上奏表，讚美皇上的聖明之舉。另外詔令禮部尚書許敬宗，將碑文送給奘法師（玄奘）。甲子日，玄奘率領弟子來到皇宮，呈上奏表感謝皇恩，大略是說：陛下剛開始為失去皇后而悲痛，就建立了招提寺，隨即樹立起高大的佛塔，於是宣揚佛法。使得祇園（Jetavana，佛陀傳法之地）的遺蹟，依託寶思寺而更加高大；柰苑（Lumbini，佛陀出生地）的餘香，憑藉這美玉般的碑文而不朽。玄奘認為這碑文應該由皇上親自書寫，再次呈上請求，皇上最終應允。 四月，玄奘法師準備了幡旗、輦車等佛教儀式，敲響芳林門的門環，迎接皇上親自撰寫的碑文。太常寺的九部樂以及各種雜耍，還有王侯公卿都來護送。皇帝在安福門樓上觀看玄奘的儀仗隊伍，採用天竺（India）的佛教儀式，他的弟子非常眾多。皇帝看到后非常高興。 十一月，天后（武則天）生產遇到困難，命令玄奘法師入宮祈福。等到生產時，神光充滿宮殿，從庭院照亮天空。因此給皇子起名為佛光王（即後來的中宗）。當初皇帝（唐高宗）曾經對玄奘說：『如果生下男孩，就允許他出家。』到這時玄奘呈上奏表請求，允許佛光王出家，繼承和發揚三寶（佛、法、僧），皇帝批準了（以上內容出自《資治通鑑》）。 司馬喬卿，擔任大理司直，因為母親去世而極度悲傷。刺破手指用血書寫了一卷《金剛經》。剛寫完，忽然房屋上面生長出三株芝草，長一尺八寸，綠色的莖，紅色的蓋。取走後又重新生長出來（出自《感應傳》）。 戊午年（658年）四月，皇上召集僧人和道士，進入宮內辯論佛法和道義。法師慧隱闡述五蘊（Skandha，構成個體存在的五種要素）的含義，法師神泰闡述九斷知（Navaklesa-ccheda-jnana，斷除九種煩惱的智慧）的含義。
【English Translation】 English version: Sentient beings, their blessings are exhausted, and their sins are heavy. It is an era when the prosperity of the nation is about to decline. The Dharma flows like a drizzle, extinguishing the fires of worldly afflictions with coolness; the sun of wisdom rises slowly, illuminating the darkness and returning it to light. I have extensively read the historical records and examined the principles of morality in detail. That which can make blessings eternal is probably only Buddhism! Empress Dowager Wende, like the Qian essence covering the moon and the Kun cord breaking its ties (a metaphor for death), therefore cherished the desire to revive Buddhism and established the Zhaoti Monastery. I piously follow the Eightfold Path and solemnly emulate the Nirvana of Shuanglin (Buddha's Parinirvana), hoping to extend blessings and thereby rely on the power of the unseen. I respectfully inscribe this steadfast stone to commend this true pure land. On the Gengshen day of the third month, the officials presented memorials, praising the Emperor's sagacious actions. In addition, an edict was issued to Xu Jingzong, the Minister of Rites, to send the inscription to Dharma Master Xuanzang. On the Jiazi day, Xuanzang led his disciples to the palace, presenting a memorial to thank the imperial grace, roughly saying: 'Your Majesty, having just grieved over the loss of the Empress, immediately established the Zhaoti Monastery, and then erected a tall pagoda, thus propagating the Dharma. Making the relics of Jetavana (the place where the Buddha preached) even taller by relying on Baosi Temple; the remaining fragrance of Lumbini (the birthplace of the Buddha) will be immortalized by this jade-like inscription.' Xuanzang believed that this inscription should be written by the Emperor himself, and presented the request again, which the Emperor finally granted. In the fourth month, Dharma Master Xuanzang prepared Buddhist rituals such as banners and palanquins, and knocked on the door ring of Fanglin Gate to welcome the inscription personally written by the Emperor. The nine-part music of the Taichang Temple and various acrobatics, as well as princes and dukes, all came to escort it. The Emperor watched Xuanzang's procession from the Anfu Gate tower, adopting the Buddhist rituals of India, and his disciples were very numerous. The Emperor was very pleased to see it. In November, the Empress (Wu Zetian) encountered difficulties during childbirth and ordered Dharma Master Xuanzang to enter the palace to pray for blessings. When the birth occurred, divine light filled the palace, illuminating the sky from the courtyard. Therefore, the prince was named Buddha-light King (later Emperor Zhongzong). Initially, the Emperor (Emperor Gaozong of Tang) once said to Xuanzang: 'If a boy is born, he will be allowed to become a monk.' At this time, Xuanzang presented a memorial requesting that Buddha-light King be allowed to become a monk, inheriting and promoting the Three Jewels (Buddha, Dharma, Sangha), and the Emperor approved it (the above content is from 'Zizhi Tongjian'). Sima Qiaoqing, serving as Dali Sizhi, was extremely saddened by the death of his mother. He pierced his finger and wrote a volume of the 'Diamond Sutra' in blood. As soon as he finished writing, three stalks of Ganoderma lucidum suddenly grew on the roof of the house, one foot and eight inches long, with green stems and red caps. After being taken away, they grew again (from 'Ganying Zhuan'). In the fourth month of the year of Wuwu (658 AD), the Emperor summoned monks and Taoists to enter the palace to debate Buddhist and Taoist doctrines. Dharma Master Huiyin explained the meaning of the Five Skandhas (the five aggregates that constitute individual existence), and Dharma Master Shentai explained the meaning of Navaklesa-ccheda-jnana (the wisdom of cutting off the nine afflictions).
道士李榮黃壽等。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。次道士黃壽登座。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。少選來內給事王君德。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。召僧道七人入內。帝幸百福殿。內官引僧東道西。俱時上殿。帝云。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。復各賜座。又來曰。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。主客位別。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
【現代漢語翻譯】 道士李榮、黃壽等人，不明白佛法的真義，感到茫然無措。雖然四處奔走，卻始終找不到歸宿。於是李榮提出『道生萬物』的觀點。法師慧立認為道士的說法似是而非，於是問道：『你認為道是有知覺的，還是沒有知覺的？』李榮回答說：『人傚法地，地傚法天，天傚法道。道既然是天地所傚法的對象，怎麼能說是沒有知覺的呢？』慧立反駁道：『如果道真的有知覺，就應該只產生善，為什麼也會產生惡呢？既然善惡交織，混雜而生，那就說明道是沒有知覺的。』 根據佛教窮究真理、徹悟本性的教義，萬物都是由業力所生。眾生因為各自的業力不同，所感受到的果報也不同。你們不明白這個道理，妄言道生萬物，實在是可悲。道實際上並沒有產生任何事物。』李榮無言以對，羞愧地走下座位。 接著，道士黃壽登上座位，想要闡述老子的名義。法師慧隱進言道：『黃壽不懂得避諱，怎麼能當著陛下的面，公開談論祖先的名諱呢？』黃壽也感到慚愧，停止了發言。 於是，慧立向皇帝詳細地宣講了因緣等佛教義理。皇帝聽了很高興，就此作罷。不久，內廷侍從王君德對道士們說：『你們為什麼不學習佛經呢？』李榮等人感到羞愧，氣得說不出話來。（出自《論衡》） 六月，新建成的西明寺落成。十三日，皇帝親自送出繡像和長幡，送到寺中供奉。不久，皇帝又下令召集僧人和道士各七人入宮。皇帝駕臨百福殿，內官引導僧人坐在東邊，道士坐在西邊，一起上殿。皇帝說：『佛道二教，都歸於一善。然而，佛教的境界虛無縹緲，以無為為宗旨；道教的玄門深奧，以不德為德。各位大師學識淵博，通曉古今，精通空有之理，可以共同探討名理，互相啓發。』於是分別賜座。 過了一會兒，皇帝又說：『法師可以派一個人登座開題。』這時，道士張惠元奏道：『按照周朝的宗盟制度，異姓不能為后。今天立義，道士理應優先。而且夷夏有別，主客有位，希望陛下允許道士先上座。』皇帝沉默了很久。慧立奏道：『我佛的德行高於一切聖賢，道教的地位也高於人天，是三千大千世界的獨尊。』
【English Translation】 The Daoists Li Rong, Huang Shou, and others were ignorant of the true meaning of Buddhism and felt lost. Although they traveled around, they could not find a place to settle down. Therefore, Li Rong proposed the idea that 'Dao (道, the Way) generates all things.' The Dharma Master Huili (慧立) thought that the Daoist's statement was specious, so he asked, 'Do you think Dao is sentient or insentient?' Li Rong replied, 'Humans follow the Earth, the Earth follows Heaven, and Heaven follows Dao. Since Dao is what Heaven and Earth follow, how can it be said to be insentient?' Huili retorted, 'If Dao were truly sentient, it should only produce good. Why does it also produce evil? Since good and evil are intertwined and mixed together, it shows that Dao is insentient.' According to the Buddhist teachings of thoroughly investigating the truth and completely realizing one's nature, all things are produced by karma (業, actions). Because sentient beings have different karmas, the results they experience are also different. You do not understand this principle and falsely claim that Dao generates all things, which is truly pitiful. Dao actually does not generate anything.' Li Rong was speechless and stepped down from his seat in shame. Then, the Daoist Huang Shou ascended the seat, wanting to expound on the meaning of Laozi (老子). The Dharma Master Huiyin (慧隱) advised, 'Huang Shou does not know how to avoid taboos. How can he openly discuss the names of ancestors in front of His Majesty?' Huang Shou also felt ashamed and stopped speaking. Thereupon, Huili explained in detail to the Emperor the Buddhist principles of causality (因緣) and other doctrines. The Emperor was pleased to hear this and ended the discussion. Soon after, the inner court attendant Wang Junde (王君德) said to the Daoists, 'Why don't you study the Buddhist scriptures?' Li Rong and others felt ashamed and were speechless with anger. (From Lunheng (論衡)) In June, the newly built Ximing Temple (西明寺) was completed. On the thirteenth day, the Emperor personally sent embroidered images and long banners to the temple for worship. Soon after, the Emperor ordered the summoning of seven monks and seven Daoists to the palace. The Emperor arrived at the Baifu Hall (百福殿), and the inner officials guided the monks to sit on the east side and the Daoists to sit on the west side, all ascending to the hall together. The Emperor said, 'The two teachings of Buddhism and Daoism both lead to one goodness. However, the realm of Buddhism is ethereal and elusive, with non-action (無為) as its principle; the mysteries of Daoism are profound, with non-virtue (不德) as virtue. You masters are learned and knowledgeable, understanding the past and present, and proficient in the principles of emptiness and existence. You can discuss the principles of names and meanings together and enlighten each other.' Then, seats were granted to each of them. After a while, the Emperor said again, 'The Dharma Master can send one person to ascend the seat and open the topic.' At this time, the Daoist Zhang Huiyuan (張惠元) reported, 'According to the Zhou Dynasty's alliance system, those with different surnames cannot be successors. Today, in establishing the meaning, the Daoists should have priority. Moreover, there is a distinction between the Chinese and the barbarians, and a distinction between the host and the guest. I hope Your Majesty will allow the Daoists to ascend the seat first.' The Emperor was silent for a long time. Huili reported, 'The virtue of my Buddha is higher than all sages, and the position of Daoism is also higher than humans and gods. He is the sole venerable one in the three thousand great thousand worlds (三千大千世界).'
。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。惠元何得濫言主客。妄定華夷。陛下屈萬乘之尊。光臨贍部。受佛付囑。顯揚聖化。書云。皇天無親。惟德是輔。惠元邪說。未可為依。來云好。可更遞上。仍僧為先。時法師會隱升座。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。擬佛六通。慧立升論席曰。夫洞者。豈不於物通達無擁義耶。答云是。難曰。若使於物無擁。未知老君得洞否。答云。老君上聖。何得非洞。法師云。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。莫苦華非駁。立曰。先生此語。似索姑息。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。揮褲未除。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。卿既角發。何不角髭耶。榮無以對。帝大笑。來云好。各還寺觀。所以導達功業。光輝論道。立之力也。帝頻告奘云。幽州立法師大好。至七日內。來鴻臚卿韋
慶儉。補充西明寺都維那(同前出釋道論衡)。
己未 四年。撫州刺史祖氏。以亢旱。率官庶香華。步往二十里。于東山迎行像。其情虔篤。三人捧之。飄然應接。返還州寺。雨下沾足(其石像本在潭州。失之。尋其行路。現二跡。長三尺。相去五百里珠林)。
庚申 五年八月。敕召僧靜泰。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。榮又云。大道老君。皇帝所尚。汝何起自西戎。而亂東華。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。泰入寺后。頻登榮觀云(論衡)。
辛酉 龍朔元年。帝于顯慶間。造西明寺。至是令靈潤法師。擇人主之○京師普光寺僧明解。性聦敏。琴詩棋𦘕。時無與競。然殢酒荒情。時僚采數人。俱來潤所。共薦明
【現代漢語翻譯】 現代漢語譯本： 慶儉。補充西明寺都維那（與前面《釋道論衡》中記載的相同）。
己未年（公元659年），四年。撫州刺史祖氏因為乾旱，率領官吏和百姓，帶著香和鮮花，步行二十里路，到東山迎接佛像。他們的心意非常虔誠，三個人抬著佛像，佛像飄動著，好像在迴應他們。返回州寺后，天降雨水，淋濕了他們的腳。（這尊石像原本在潭州，後來丟失了。人們尋找它走過的路，發現了兩處足跡，每處長三尺，相距五百里。《珠林》記載了這個故事）。
庚申年（公元660年），五年八月。皇帝下令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，根據晉代的雜記以及裴子野的《高僧傳》記載，都說是因為道士王浮與沙門帛祖辯論，每次王浮辯論失敗，就取用《漢書·西域傳》，假託寫成《化胡經》。另外，《搜神記》、《幽明錄》等書也記載了王浮偽造經書的過錯。靜泰又與李榮辯論了好幾次，李榮多次理屈詞窮。李榮又說，『大道老君是皇帝您所尊崇的，你為何從西戎而來，擾亂東華？』靜泰說，『如來出現，那個地方是天之中央。我皇上統治天下，這裡是地之正中。佛法有囑託，委託給皇王。有感應必定相通，何必論及彼此？』後來多次辯論，因為夜深就散了。第二天，皇帝命令給事王君德責問李榮，認為他辯論沒有道理，李榮回答說是因為一時失措。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，整個道教都黯然失色。當時靜泰因為才辯而被賞識，又因為擅長賦詩而受到稱讚。皇上就告訴有關部門，敬愛寺可以給靜泰居住。靜泰進入敬愛寺后，經常登上榮觀（《論衡》中記載）。
辛酉年（公元681年），龍朔元年。皇帝在顯慶年間建造了西明寺，到這時命令靈潤法師選擇人來主持。京師普光寺的僧人明解，天性聰敏，精通琴、詩、棋、畫，當時沒有人能與他相比。然而他沉迷於酒，放縱情感。當時的官員推薦了幾個人，一起來到靈潤法師那裡，共同推薦明解。
【English Translation】 English version: Qingjian. Supplement to the Du Weina (same as mentioned in the previous 'Shi Dao Lun Heng') of Ximing Temple.
In the year Jiwei (659 AD), the fourth year. Zu Shi, the governor of Fuzhou, due to the drought, led officials and common people, carrying incense and flowers, walking twenty li to Dongshan to welcome the Buddha statue. Their sincerity was very devout. Three people carried the statue, which fluttered as if responding to them. After returning to the state temple, rain fell, wetting their feet. (This stone statue was originally in Tanzhou and was lost. People searched for the path it had taken and found two footprints, each three chi long, five hundred li apart. The 'Zhulin' records this story).
In the year Gengshen (660 AD), the fifth year, in August. The emperor ordered the summoning of the monk Jingtai and the Daoist Li Rong to the Luoyang Palace. The emperor asked the monk about the origin of the 'Laozi Huahu Jing' (Laozi Converting the Barbarians Scripture). Jingtai replied that according to miscellaneous records from the Jin Dynasty and Pei Ziye's 'Biographies of Eminent Monks', it was said that the Daoist Wang Fu debated with the Shramana Bo Zu. Each time Wang Fu lost the debate, he would take the 'Book of Han: Records of the Western Regions' and falsely create the 'Huahu Jing'. Furthermore, books such as 'Sou Shen Ji' (Records of Searching for the Supernatural) and 'You Ming Lu' (Records of the Hidden and the Obscure) also recorded Wang Fu's fault of forging scriptures. Jingtai debated with Li Rong several times, and Li Rong was repeatedly at a loss for words. Li Rong then said, 'The Great Dao Laozi is revered by Your Majesty. Why do you come from the Western Regions to disturb Donghua?' Jingtai said, 'The Tathagata appeared, that place is the center of the heavens. My emperor rules the world, this place is the center of the earth. The Buddha Dharma has entrusted it to emperors and kings. If there is a response, it will surely be communicated, why discuss the difference between here and there?' Later, there were many debates, and they dispersed because it was late at night. The next day, the emperor ordered the attendant Wang Junde to question Li Rong, believing that his arguments were unreasonable. Li Rong replied that it was because of a momentary lapse. The emperor ordered Li Rong to return to Zizhou. The hopes of the Daoists were placed on Li Rong. Since he had made a mistake in his debate, the entire Daoist sect was disgraced. At that time, Jingtai was appreciated for his talent and eloquence, and he was praised for his skill in composing poetry. The emperor then told the relevant departments that Jing'ai Temple could be given to Jingtai to reside in. After Jingtai entered Jing'ai Temple, he often ascended Rongguan (as recorded in 'Lun Heng').
In the year Xinyou (681 AD), the first year of Longshuo. The emperor built Ximing Temple during the Xianqing period, and at this time ordered Dharma Master Lingrun to choose someone to preside over it. Mingjie, a monk from Puguang Temple in the capital, was naturally intelligent and proficient in qin (zither), poetry, chess, and painting. No one at the time could compare to him. However, he was addicted to alcohol and indulged in emotions. Several officials at the time recommended a few people and came to Dharma Master Lingrun together to recommend Mingjie.
解。潤曰。公等宜求戒定慧學。增長福田。何乃舉琴棋酒客𦘕工。以當洪寄。公等愧退。明解致憾。俄而上徴四科。不問道俗。解應詔自舉。射策升第。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。今大受苦。求惠一餐。整覺乃設食。夜夢解謝之。至二年秋。又託夢于畫工。我以耽好外書。今大苦。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)。
壬戌 二年。制致拜君親。來君親之義。在三之訓為重。愛敬之道。凡百之行攸先。然釋老二門。雖理絕常境。恭孝之躅。事葉儒津。遂于尊極之地。不行跪拜之禮。因循自久。迄乎茲辰。宋朝暫革此風。少撰還尊舊貫。朕稟天經以揚孝。資地義而宣禮。奘以名教被茲真俗。而瀨鄉之基。克成天構。連河之化。付以國王。裁製之由。諒歸斯矣。今欲令道士女冠僧尼。于君皇后太子。其父母所致拜。或恐爽其恒情。宜付有司儀奏聞。大莊嚴寺僧威秀等上表言。伏奉明詔。令僧拜跪君父。義當依行。理無抗旨。但以儒釋明教。咸陳正諫之文。列化恢張。俱進芻蕘之道。僧等荷國重恩。開以方外之禮。安居率土。得弘出俗之心。所以自古帝王。齊遵其度。敬其變俗之儀。全
【現代漢語翻譯】 現代漢語譯本：明解（Ming Jie，人名）說：『你們應該追求戒、定、慧（戒律、禪定、智慧）的學習，增長福田（積功德的機會）。為何用琴棋、酒客、畫工來當作盛大的祭祀？』他們慚愧地退下了。明解因此感到遺憾。不久，朝廷徵召四科人才，不分道士和僧人。明解應詔並毛遂自薦，通過考試升爲一等。他高興得無法自持。沒過多久，他得了病，看見幾十個人拿著火把來迎接他，明解非常害怕。話沒說完就死了。那年是八月。後來他託夢給僧人惠整（Hui Zheng，人名）說：『明解因為以前不遵守內教（佛教教義），現在受很大的苦，求惠整施捨一餐飯。』惠整醒來后就設齋供養。晚上夢見明解來感謝他。到了第二年秋天，他又託夢給畫工說：『我因為沉迷於外書（非佛教書籍），現在非常痛苦，請為我抄寫二三卷經書。』又作詩告別。畫工就為他抄寫經書。後來夢見明解來感謝他（出自《自鏡錄》）。 壬戌（Renxu，干支紀年）二年，朝廷制定了致拜君親的禮儀。來君親的意義，在三綱五常的教訓中最為重要。愛敬的道理，是所有行為的首要。然而，佛教和道教兩門，雖然道理超越常境，但恭敬孝順的行為，與儒家的思想相符。因此，在最尊貴的地方，不行跪拜的禮儀，因循很久，直到現在。宋朝曾經暫時改變這種風俗，不久又恢復了舊制。朕秉承天經來發揚孝道，憑藉地義來宣揚禮儀。奘（Zang，人名）用名教來教化真俗之人，瀨鄉（Lai Xiang，地名）的基礎，得以建成天構。連河（Lian He，地名）的教化，交付給國王。裁定的理由，大概就在這裡了。現在想要讓道士、女冠、僧尼，對於君、皇后、太子，以及他們的父母行致拜之禮，或許會違揹他們的常情，應該交給有關部門議奏。大莊嚴寺（Dazhuangyan Temple，寺廟名）的僧人威秀（Wei Xiu，人名）等上表說：『奉明詔，命令僧人拜跪君父，道義上應當遵行，理應沒有抗旨的。但儒釋兩教闡明教義，都陳述正直的諫言，列國教化得以恢弘，都進獻微薄的建議。僧人等承受國家深重的恩德，給予方外之禮，安居在國土之上，得以弘揚出世之心。所以自古以來的帝王，都遵循這個制度，敬重他們改變世俗的禮儀，保全』
【English Translation】 English version: Ming Jie (a person's name) said, 'You should seek the learning of precepts, concentration, and wisdom (Shila, Samadhi, Prajna), and increase the field of merit (opportunities to accumulate merit). Why do you use zithers, chess, wine guests, and painters as grand offerings?' They retreated in shame. Ming Jie therefore felt regret. Soon after, the court summoned talents in four subjects, regardless of Daoists and monks. Ming Jie responded to the call and volunteered himself, passing the examination and being promoted to the first rank. He was overjoyed. Not long after, he fell ill and saw dozens of people holding torches to welcome him. Ming Jie was very frightened. Before he could finish speaking, he died. That year was August. Later, he appeared in a dream to the monk Hui Zheng (a person's name), saying, 'Ming Jie is suffering greatly now because he did not follow the inner teachings (Buddhist doctrines) in the past. I beg Hui Zheng to give me a meal.' Hui Zheng woke up and prepared a vegetarian offering. At night, he dreamed that Ming Jie 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 was addicted to external books (non-Buddhist books). Please copy two or three volumes of scriptures for me.' He also wrote a poem to say goodbye. The painter then copied the scriptures for him. Later, he dreamed that Ming Jie came to thank him (from 'Zijing Lu'). In the second year of Renxu (a year in the sexagenary cycle), the court established the etiquette of paying respects to the ruler and parents. The meaning of coming to the ruler and parents is most important in the teachings of the Three Cardinal Guides and the Five Constant Virtues. The principle of love and respect is the priority of all actions. However, although the doctrines of Buddhism and Daoism transcend the ordinary realm, the actions of reverence and filial piety are in accordance with Confucian thought. Therefore, in the most honorable places, the etiquette of kneeling and bowing is not performed, and this has been followed for a long time, until now. The Song Dynasty once temporarily changed this custom, but soon restored the old system. I inherit the heavenly principles to promote filial piety, and rely on the earthly righteousness to proclaim etiquette. Zang (a person's name) used the teachings of names to educate the true and the secular, and the foundation of Lai Xiang (a place name) was able to be built into a heavenly structure. The transformation of Lian He (a place name) was entrusted to the king. The reason for the ruling probably lies here. Now, I want to order Daoists, female Daoists, monks, and nuns to pay respects to the ruler, empress, crown prince, and their parents, but this may violate their usual feelings. It should be handed over to the relevant departments for discussion and reporting. The monk Wei Xiu (a person's name) and others from Dazhuangyan Temple (a temple name) submitted a memorial, saying, 'We respectfully receive the clear decree, ordering monks to kneel and bow to the ruler and father. It is righteous to follow it, and there should be no resistance to the decree. However, both Confucianism and Buddhism clarify doctrines, and both present upright admonitions. The teachings of the states can be expanded, and both offer humble suggestions. The monks and others receive the deep grace of the country, and are given the etiquette outside the world. They live peacefully in the land and are able to promote the heart of transcending the world. Therefore, emperors of ancient times all followed this system, respecting their customs of changing the world, and preserving'
其抗禮之跡。遂使經教斯廣。代代漸多。自漢及隋末。若皇運肇興。莫不欽斯聖蹟。興樹遺蹤。因得梵僧來儀。相從不絕。今若返拜君父。乖異群經(云云)。雖曰流言。終纏顯議。況乃夏勃來拜。納上夭之怒。魏燾行誅。肆下癘之責。恐絲綸一發。萬國通行。必使寰海望風。言弘失禮之譽。伏惟。陛下中興三寶。慈攝四生。親承付屬之旨。用勵學徒之寄。僧等內遵正教。固絕跪拜之容。外奉明詔。令從儒禮之敬。俯仰惟容。慚懼實深。如不陳情。有乖臣子之喻。或掩佛化。使陷罔君之罪。伏願天慈賜垂照覽。
太司伯開國侯劉詳道等議
竊以。朝廷之敘。肅敬為先。生有之恩。色養為重。釋老二教。今悉反之。抗禮于帝王。受敬于父母。而優容自昔迄乎今代。原其深致。蓋以使然。諒由剔發有異於冠冕。袈裟無取于章服。出家之人。敬舍俗儀。豈拘朝廷之禮。至於玄教清虛。道風遐曠。高尚其事。不屈王侯。帝王有所不臣。蓋此之謂。國家既存其道。所以不屈其身。望準前章。無違舊貫。謹議。
萬年令源誠等議
切以。釋老之教。雖曰沖玄。君父之尊。終資嚴敬。況所行化。不出寰中。義屬在三。須遵孔禮。但為發落不可加冠。法服不可加帶。無冠無帶。拜伏失儀。如愚管見。依舊為允
【現代漢語翻譯】 現代漢語譯本： 他們的抗禮行為，最終使得佛教經教得以廣泛傳播，一代又一代地逐漸增多。自漢朝到隋朝末年，每當國家興盛之時，沒有不敬重這些聖蹟，興建寺廟以紀念他們的遺蹤的。因此，有許多印度僧侶前來朝拜，絡繹不絕。現在如果讓他們反過來跪拜君父，就違背了眾多佛經的教義。雖然這只是流言蜚語，但最終會演變成公開的議論。更何況，夏勃因為沒有來朝拜，招致了上天的憤怒；魏燾因為推行誅殺政策，受到了下民的責備。恐怕一旦這樣的命令頒佈，全國都會通行，必定會使天下人望風而動，說我們提倡不合禮儀的行為。我懇請陛下復興佛教，慈悲地攝受一切眾生，親自繼承佛的囑託，用以勉勵學徒的寄託。僧侶們內心遵守正教，堅決不跪拜；對外奉行陛下的詔令，遵循儒家的禮儀以示尊敬。我們進退兩難，內心慚愧恐懼。如果不上陳實情，就違背了作為臣子的道義；如果掩蓋佛教的教化，就會犯下欺騙君王的罪過。懇請陛下慈悲，明察此事。
太司伯開國侯劉詳道等議： 我認為，朝廷的秩序，以肅敬為先；父母的養育之恩，以盡心奉養為重。佛教和道教，現在都反其道而行之，對帝王抗禮，接受父母的敬拜，但一直以來都得到優待，直到今天。探究其深層原因，大概是因為他們的特殊性。可以理解為，剃髮與戴冠不同，袈裟與官服不同。出家之人，捨棄世俗的禮儀，不必拘泥於朝廷的禮節。至於道教，崇尚清靜虛無，道風曠遠，他們高尚其事，不向王侯屈服。帝王也有所不臣服的人，說的就是這種情況。國家既然認可他們的道，就不應該強迫他們屈身。希望按照之前的奏章，不要違背舊例。謹此議。
萬年令源誠等議： 我認為，佛教和道教，雖然講究虛無玄妙，但君父的尊嚴，終究需要嚴肅的尊敬。況且他們所推行的教化，沒有超出國家的範圍，理應遵守三綱五常，必須遵循孔子的禮儀。但因為他們剃了頭髮，不能戴帽子；穿了法服，不能繫腰帶。沒有帽子和腰帶，跪拜時就會失去禮儀。依我愚見，還是按照舊例為好。
【English Translation】 English version: Their acts of resisting rituals eventually led to the widespread dissemination of Buddhist teachings, gradually increasing generation after generation. From the Han Dynasty to the end of the Sui Dynasty, whenever the nation prospered, there was always reverence for these sacred sites, with temples built to commemorate their legacies. Consequently, many Indian monks came to pay homage, one after another without end. Now, if they were to be made to kneel before the ruler and father, it would violate the teachings of numerous Buddhist scriptures. Although these are merely rumors, they will eventually develop into public discourse. Moreover, Xia Bo incurred the wrath of Heaven for not coming to pay homage; Wei Tao was blamed by the people for implementing policies of execution. I fear that once such an order is issued, it will be implemented throughout the country, inevitably causing the world to follow suit, saying that we are promoting behaviors that are not in accordance with etiquette. I implore Your Majesty to revive Buddhism, compassionately embrace all living beings, personally inherit the Buddha's entrustment, and use it to encourage the aspirations of disciples. The monks inwardly abide by the orthodox teachings, resolutely refusing to kneel; outwardly, they follow Your Majesty's decree, adhering to Confucian etiquette to show respect. We are in a dilemma, feeling ashamed and fearful. If we do not present the true situation, we would be violating the duty of a subject; if we conceal the teachings of Buddhism, we would be committing the crime of deceiving the ruler. I beseech Your Majesty to bestow your compassion and examine this matter carefully.
Discussion by Liu Xiangdao, Marquis of Kaiguo, Grand Minister of the Capital, and others: I believe that in the order of the court, solemn respect comes first; in the grace of parents' upbringing, devoted care is paramount. Buddhism and Taoism now act contrary to these principles, resisting rituals towards the emperor and accepting reverence from parents, yet they have been treated favorably from the past until today. Investigating the underlying reasons, it is probably due to their special nature. It can be understood that shaving the head is different from wearing a crown, and the kasaya (袈裟) is different from official attire. Those who have left home abandon secular rituals and do not need to be bound by the etiquette of the court. As for Taoism, it advocates purity and emptiness, and its principles are far-reaching. They value their ideals and do not submit to kings and nobles. There are those whom even emperors do not subjugate, and this is what it refers to. Since the state recognizes their path, it should not force them to submit. I hope that in accordance with the previous memorial, the old practices will not be violated. This is my humble opinion.
Discussion by Yuan Cheng, Magistrate of Wannian, and others: I believe that although Buddhism and Taoism emphasize emptiness and mystery, the dignity of the ruler and father ultimately requires solemn respect. Moreover, the teachings they promote do not extend beyond the boundaries of the country, and they should adhere to the Three Cardinal Guides and the Five Constant Virtues, and must follow the etiquette of Confucius. However, because they have shaved their heads, they cannot wear hats; because they wear monastic robes, they cannot wear belts. Without hats and belts, kneeling will be improper. In my humble opinion, it is best to follow the old practices.
。謹議。
夫議者。蓋取其大理。以成畫一之法。三教之法。即國王法。其法既成。終天不易。若不行用。則須除廢。若行用之。必須述其教跡。昔聞帝王禮佛。未見佛禮帝王。所以帝王敬法服者。以先聖國王受佛付屬。歷代遵承佛教故也。父母敬其袈裟。不可屈其佛衣招父母之過。自古帝王。度人出家。去其鬚髮。與其佛衣。不拘常俗。令作導師。敷演法教而作福田。若令其禮拜。則屈尊服。付屬之義安在。今欲改變。恐昧理之流。心有疑惑。因生其過。譬由敬泥龕佛像。以其圖寫佛容。若不睹相欽承。泥木一何可貴。泥木尚假佛儀。僧還托法服。無假無托。釁代誰代。如愚所見。望請修舊。不拜為定。謹議。
六月八日。宣詔略云。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。
論曰。玄教興廢。理鐘期運。而盛衰之寄。抑亦人謀 皇上御辯乘時。允符付託。所以 降非常之 詔。勵釋侶于 明時者也。
春秋傳曰。君所謂可而有否哉。臣獻其否以成其可。君所謂否而有可焉。臣獻其可以去其否。余聞其語矣。今見其人焉。觀秀上表。肆力釋君。昌言 帝闕。詞明志[款-士+止]。勤則勤矣。而宣公之啟狀。詳切該博。吾無
【現代漢語翻譯】 現代漢語譯本： 謹議。
關於『議』這件事，大概是選取其中最根本的道理，來形成統一的法則。三教（儒、釋、道）的法則，也就是國王的法則。法則一旦形成，永遠不可改變。如果不實行，就必須廢除。如果實行，就必須闡述其教義事蹟。過去只聽說過帝王禮敬佛，沒見過佛禮敬帝王的。所以帝王尊敬僧人的法服，是因為古代聖明的國王接受了佛的囑託，歷代都遵從佛教的緣故。父母尊敬僧人的袈裟，不可屈辱僧人的佛衣而招致父母的過失。自古以來的帝王，允許人們出家，剃去他們的鬚髮，授予他們佛衣，不拘泥於世俗的常規，讓他們作為導師，宣揚佛法教義，成為眾生的福田。如果讓他們禮拜帝王，那就是屈辱了僧人的身份和法服，那麼佛的囑託的意義又在哪裡呢？現在想要改變這種做法，恐怕那些不明事理的人，心中會有疑惑，因此產生過失。這好比敬奉泥塑的佛像，是因為它描繪了佛的容貌。如果不看重佛像所代表的意義而恭敬信奉，那麼泥土木頭又有什麼可貴的呢？泥土木頭尚且藉助佛的儀容，僧人還依託于佛的法服。如果沒有依託，那麼誰來傳承佛法呢？依我愚見，希望恢復舊制，不禮拜帝王作為定例。謹此建議。
六月八日，皇帝頒佈詔書，大意是：『朕商議眾人的意見，深入研究其中的奧妙。像箕山、穎水隱士那樣，崇尚高潔的品行，遙想前代，確實也有這樣的做法。從今以後，就不適宜跪拜了。主管官員施行。』
評論說：佛教的興盛和衰落，道理上取決於時運。而盛衰的關鍵，也在於人為的謀劃。皇上明察事理，順應時勢，確實符合佛的囑託。所以頒佈不同尋常的詔書，勉勵僧侶在光明時代有所作為。
《春秋傳》說：『君主認為可以，難道就沒有不可以的嗎？臣子獻上認為不可以的意見，來成就君主認為可以的。君主認為不可以，難道就沒有可以的嗎？臣子獻上認為可以的意見，來去除君主認為不可以的。』我聽說過這些話了，現在見到這樣的人了。觀秀上書，竭力匡正君主，在朝廷上直言進諫，言辭明白，志向懇切。勤勉啊，真是勤勉啊！而宣公的奏狀，詳細周到，內容廣泛。我沒有什麼要補充的了。
【English Translation】 English version: Respectfully Submitted.
The purpose of 『deliberation』 is to extract the fundamental principles to establish a unified law. The laws of the Three Teachings (Confucianism, Buddhism, and Taoism) are also the laws of the King. Once a law is established, it should not be changed for eternity. If it is not to be implemented, it must be abolished. If it is to be implemented, its doctrinal traces must be narrated. In the past, I have only heard of emperors paying respects to the Buddha, but I have never seen the Buddha paying respects to the emperor. The reason why emperors respect the monastic robes is because the wise kings of the past received the Buddha's entrustment and have followed Buddhism through the ages. Parents respect the monk's 『kasaya』 (袈裟, monastic robe), and the monk's Buddhist robe should not be humiliated, lest it bring fault to the parents. Since ancient times, emperors have allowed people to renounce the world, shave their heads, and give them Buddhist robes, without adhering to worldly customs, so that they can serve as guides, expound the Dharma, and become fields of merit for sentient beings. If they are made to bow down to the emperor, it would be a humiliation of their status and robes. Where, then, is the meaning of the Buddha's entrustment? Now, if we want to change this practice, I fear that those who do not understand the principles will have doubts in their hearts, and thus create faults. It is like revering a clay Buddha statue because it depicts the Buddha's appearance. If we do not value the meaning represented by the Buddha image and revere it, then what is so valuable about clay and wood? Clay and wood still borrow the Buddha's form, and monks still rely on the Dharma robes. If there is no reliance, who will inherit the Dharma? In my humble opinion, I hope to restore the old system, with no bowing as the rule. Respectfully submitted.
On the eighth day of June, the emperor issued an edict, roughly saying: 『I have discussed the opinions of the people and deeply studied the mysteries within. Like the hermits of Mount Ji and the Ying River, they admire noble conduct. Thinking back to previous generations, there were indeed such practices. From now on, it is not appropriate to kneel and bow. The officials in charge should implement this.』
It is commented: The rise and fall of Buddhism depend on the timing of fate. But the key to prosperity and decline also lies in human planning. The Emperor discerns the truth and adapts to the times, truly in accordance with the Buddha's entrustment. Therefore, he issued an extraordinary edict to encourage monks to make achievements in a bright era.
The 『Spring and Autumn Annals』 says: 『What the ruler deems acceptable, can there be no objections? The minister offers his objections to perfect what the ruler deems acceptable. What the ruler deems unacceptable, can there be no merits? The minister offers his merits to remove what the ruler deems unacceptable.』 I have heard these words, and now I see such a person. Guanxiu submitted a memorial, striving to correct the ruler, speaking frankly in the court, with clear words and sincere aspirations. Diligent, truly diligent! As for Xuan Gong's memorial, it is detailed, thorough, and comprehensive. I have nothing more to add.
間然。方今以大法為己任。思正其傾危。能負重道遠者。此其人也歟。仲尼云。顛而不扶。危而不持。則將焉用彼相矣。若此真可謂至覺元首。良哉股肱中臺周府等議。雖文質有乖。鹹得事要。樞紐經典。疇咨故實。理例鋒穎。詞韻膏腴。則司戒之稱。鴻筆嚴藻矣。若標以顯義。約以正詞。其文辯潔。其事明核。則左驍衛舉其綱領矣。將來達鑒。斯焉取斯。
贊曰。
正法既隱 像季斯微 不有明喆 慧日誰暉 獻可替否 飛英騰實 詳諸昔賢 驗乎茲日 卓卓英秀 是振隤綱 蹇蹇宣公 承運斯匡 眾議詵詵 宏謨諤諤 蘭菊殊美 絲桐間作 秦君鴻筆 王生顯議 文質舛途 忠貞齊𧰝 惟茲盛德 謀無不臧 一時風素 千載流芳
論曰。威衛司列等。狀詞則美矣。其如理何。咸不惟故實。昧於大義。茍以屈膝為敬。不悟亡唇之禍。內經稱。沙門拜俗。損君父功德及以壽命。而抑令俯伏者。胡言之不忍。輕發樞機哉。雖復各言其志。亦何傷之太甚。而威衛等狀。通塞兩兼。司列等狀。一途永執。或訪二儀優劣。兩途以為楚則失矣。齊則未為得也。然兩兼則膚腠。永執乃膏肓。故升威衛于乙科。退司列于景第。至若范公質議。則旨贍華。隴西執奏。
【現代漢語翻譯】 現代漢語譯本： 在此期間，以弘揚佛法為己任，思考如何匡正這傾斜危殆的局面，能夠承擔重任並有長遠眼光的人，大概就是這樣的人吧。孔子說過：『傾倒了不去扶持，危險了不去扶助，那為什麼要用輔佐之人呢？』像這樣的人，真可謂是達到覺悟的領袖。股肱中臺周府等官員的建議很好，雖然文采和內容有所不同，但都抓住了事情的要點。像司戒這樣的人，能夠精通經典，諮詢歷史典故，文理犀利，文辭優美，堪稱大手筆，文采嚴謹。如果能用顯明的義理來標示，用精準的言辭來約束，那麼文章就會辯證而簡潔，事情就會明白而覈實，左驍衛就能把握住綱領。未來的明鑑，將從這些人中選取。
讚頌說： 正法已經隱沒，末法時代衰微，如果沒有賢明的人，誰來照亮智慧之光？ 進獻可行之策，去除不可行之策，英才飛揚，實效彰顯，詳細考察古代的賢人，在今天得到驗證。 卓越的英才，正是振興衰敗綱紀的人，忠誠的宣公，秉承天命匡扶社稷。 眾人的議論紛紛，宏大的謀略正直坦率，蘭花和菊花各有各的美麗，琴瑟之聲交錯演奏。 秦君的大手筆，王生的顯明議論，文采和內容走向不同的道路，忠誠和貞節卻同樣堅定。 只有這樣的盛德，謀劃沒有不好的，一時的風尚，千載流芳。
評論說：威衛司列等官員，奏章的文辭雖然華美，但符合道理嗎？他們都不考慮歷史典故，不明白大義。只知道以屈膝下跪為尊敬，不明白失去嘴唇的災禍。內經上說：『沙門禮拜世俗之人，會損害君父的功德和壽命。』而強行命令他們俯伏下拜，實在是不忍心輕易地觸動關鍵。即使各自表達自己的志向，又有什麼太大的損害呢？威衛等官員的奏章，兼顧了通達和阻塞兩方面；司列等官員的奏章，一條路走到黑。如果詢問這兩者的優劣，兩條路都認為是楚國的方法就錯了，認為是齊國的方法也未必正確。然而，兼顧兩方面只是皮毛，一條路走到黑就病入膏肓。所以，將威衛的奏章列為乙等，將司列的奏章退到景等。至於范公的質樸議論，則主旨豐富華美，隴西的執奏也是如此。
【English Translation】 English version: Meanwhile, taking the upholding of the Great Dharma as their own responsibility, they ponder how to rectify this tilting and precarious situation. Those who can shoulder heavy responsibilities and have a long-term vision are probably these people. Confucius said: 'If it is overturned and not supported, if it is in danger and not helped, then why use assistants?' Such a person can truly be called a leader who has attained enlightenment. The suggestions of officials such as Gugong (trusted officials), Zhongtai (central platform), and Zhoufu (Zhou administration) are good. Although the literary style and content are different, they all grasp the key points of the matter. People like Sijie (official in charge of precepts) are proficient in the scriptures, consult historical allusions, have sharp reasoning, and beautiful writing, worthy of being called great writers with strict and elegant style. If they can be marked with clear righteousness and restrained with precise words, then the article will be dialectical and concise, and the matter will be clear and verified. Zuo Xiaowei (Left Brave Guard) can grasp the outline. Future discernment will be drawn from these people.
Eulogy says: The True Dharma has already disappeared, and the Dharma-ending Age is declining. If there are no wise people, who will illuminate the light of wisdom? Offer feasible plans and remove infeasible ones. Talents fly high and effectiveness is manifested. Examine the ancient sages in detail, and it is verified today. Outstanding talents are the ones who revitalize the declining discipline. Loyal Duke Xuan upholds the mandate of heaven and supports the country. The opinions of the people are numerous, and the grand strategies are upright and frank. Orchids and chrysanthemums each have their own beauty, and the sounds of zithers and lutes are played alternately. Qin Jun's great writing, Wang Sheng's clear arguments, literary style and content go different ways, but loyalty and integrity are equally firm. Only with such great virtue, there is no bad plan. The fashion of the time will be passed down for thousands of years.
Commentary says: The memorials of officials such as Weiwei (Guards) and Silie (Officials in charge of ranks) are beautiful in their wording, but do they conform to reason? They do not consider historical allusions and do not understand the great righteousness. They only know to show respect by kneeling, and do not understand the disaster of losing their lips. The Inner Classic says: 'Shramanas (monks) worshiping secular people will damage the merits and longevity of the ruler and father.' And forcing them to prostrate themselves is unbearable to easily touch the key. Even if they each express their aspirations, what great harm is there? The memorials of officials such as Weiwei take into account both accessibility and obstruction; the memorials of officials such as Silie go one way to the end. If you ask about the advantages and disadvantages of the two, it is wrong to think that both roads are the method of Chu, and it is not necessarily correct to think that it is the method of Qi. However, taking into account both aspects is only superficial, and going one way to the end is incurable. Therefore, the memorial of Weiwei is listed as grade B, and the memorial of Silie is returned to grade Jing. As for Fan Gong's simple arguments, the main points are rich and beautiful, and so is Longxi's persistent memorial.
言約理舉。既而人庶斯穆。龜筮葉從。故得天渙下覃。載隆高尚之美。慈育之地。更弘拜伏之仁。法侶名僧。都邑耆耋僉曰。葉私志矣。違教如何。於是具顯經文。廣陳表啟。匪朝伊夕。連訴闕庭。但天門䆳遠。申請靡由。奉詔求宗。難為去取。易曰。羝羊觸藩羸其角。方之釋侶。豈不然歟 贊曰。
威衛之流 議雖通塞 以人廢道 誠未為得 司列等狀 抑釋從儒 拜傷君父 詎曰忠謀 質議遵華 敷陳簡要 天人葉允 爰垂璽誥 恭承明命 式抃且歌 顧瞻玄藉 有累如何 法俗疇咨 咸申啟表 披瀝丹[款-士+止] 未行黃道 進退推轂 投措靡由 抑悕神禹 疏茲法流
(總論)
釋彥悰曰。夫沙門不拜俗者何。蓋出處異流。內外殊分。居宗體極。息慮忘身。不汲汲以求生。不區區以順化。情投㝢內。跡寄寰中。斯所以抗禮 宸居。背 天序。化物不能遷其化。生生無以累其生。長挹君親。斯其大旨也。若推之人事。稽諸訓詁。則所不應拜。其例十焉。至如望秩山川。郊祀天地。欲其利物。君罄乃誠。今三寶住持。歸戒弘益。幽明翊化。可略言焉。斯神祇之流也(一)。為祭之戶。必葉昭穆。割牲薦熟。時為不臣。今三寶一體。敬之如佛
【現代漢語翻譯】 現代漢語譯本： 言辭簡約而道理精闢。不久，民眾便和諧順從，占卜的結果也一致。因此，上天降下的恩澤得以廣泛施及，彰顯了高尚的美德。在這片慈愛養育的土地上，更加弘揚了拜服的仁義。佛門同修和德高望重的長者們都說：『這符合我們的心願啊！違背教義又該如何是好？』於是，他們詳細地呈上經文，廣泛地陳述奏章，從早到晚，不停地向朝廷申訴。但是天門遙遠而深邃，申請難以得到迴應。奉旨尋求宗義，難以取捨。正如《易經》所說：『公羊用角去撞籬笆，結果被纏住了。』用這句話來比喻佛門弟子，難道不是這樣嗎？ 讚頌說： 威嚴的衛士們，議論雖然有通達和阻塞，但因為個人而廢棄正道，實在是不對的。 司列等人的奏章，壓制佛教而推崇儒學，跪拜會傷害君父，這怎麼能說是忠誠的謀略呢？ 仔細商議遵循華夏的禮儀，陳述的內容簡明扼要，上天和人都贊同允許，於是頒佈了詔書。 恭敬地接受聖明的命令，歡欣鼓舞地歌唱，顧念著玄妙的佛法，會有什麼妨礙呢？ 佛門和世俗之人共同商議，都呈上了奏章，坦誠地傾訴心意，但聖旨還沒有頒佈。 進退兩難，不知如何是好，希望能夠像大禹一樣，疏通這佛法的河流。 （總論） 釋彥悰（法師名）說：『沙門（出家人）不向世俗之人跪拜是什麼原因呢？因為出世和入世的道路不同，內在和外在的職責有別。他們安住于根本，體悟至極的道理，止息思慮，忘卻自身。不汲汲營營地追求生存，不委曲求全地順應世俗。情感寄託于宇宙之內，足跡安放于天地之間。因此才不以俗禮對待君王，背離世俗的秩序。外物不能改變他們的心性，生死輪迴也無法束縛他們的生命。長久地尊崇君王和父母，這就是他們的根本宗旨啊。』如果推及人事，考察訓詁，那麼不應該跪拜的情況，有十種之多。例如祭祀山川，郊祭天地，是爲了使萬物受益，君王竭盡誠意。如今三寶（佛、法、僧）住世弘揚，歸依受戒能夠增進利益，在幽冥之中也能輔助教化，這可以簡單地說一下。這和神祇的功用是相似的（第一種）。為祭祀的戶主，必須遵循昭穆的順序，宰殺牲畜，獻上熟食，有時會做出不臣之事。如今三寶是一體的，敬奉三寶如同敬奉佛陀。
【English Translation】 English version: Words are concise and principles are profound. Soon, the people were harmonious and obedient, and the divination results were consistent. Therefore, the grace bestowed by Heaven could be widely extended, highlighting noble virtues. In this land of loving nurture, the righteousness of reverence and submission was further promoted. Buddhist companions and respected elders all said: 'This accords with our wishes! What should we do if we violate the teachings?' Therefore, they presented the scriptures in detail and extensively stated their memorials, from morning till night, constantly appealing to the imperial court. However, the heavenly gate was distant and profound, and their requests were difficult to be answered. Ordered to seek the essence of the doctrine, it was difficult to choose. As the 'Book of Changes' says: 'The ram butts the fence and gets its horns entangled.' Is it not so to compare this to Buddhist disciples? The eulogy says: The majestic guards, though their opinions may be clear or obstructed, abandoning the Way because of individuals is truly not right. The memorials of the officials, suppressing Buddhism and promoting Confucianism, kneeling and bowing would harm the sovereign and parents, how can this be called loyal strategy? Carefully deliberating and following the rites of China, the statements are concise and essential, Heaven and man both agree and allow, and thus an imperial edict is issued. Respectfully accepting the wise command, joyfully cheering and singing, considering the profound Buddhist teachings, what harm could there be? The Buddhist and secular people deliberate together, and all submit memorials, sincerely expressing their intentions, but the imperial decree has not yet been issued. Advancing and retreating are both difficult, not knowing what to do, hoping to be like Yu the Great, dredging this river of Dharma. (General Discussion) 釋彥悰(Shì Yàncóng) (Dharma master's name) said: 'Why do Shramanas (monks) not bow to secular people? Because the paths of leaving the world and entering the world are different, and the internal and external responsibilities are distinct. They dwell in the root, comprehend the ultimate truth, cease thoughts, and forget themselves. They do not eagerly seek survival, nor do they reluctantly conform to the world. Their emotions are entrusted within the universe, and their footprints are placed between heaven and earth. Therefore, they do not treat the king with secular etiquette, and they deviate from the order of the world. External things cannot change their nature, and the cycle of birth and death cannot bind their lives. They have long respected the king and parents, and this is their fundamental purpose.' If we extend this to human affairs and examine the exegesis, then there are ten cases where one should not bow. For example, sacrificing to mountains and rivers, and suburban sacrifices to heaven and earth, are for the benefit of all things, and the king exhausts his sincerity. Now the Three Jewels (Buddha, Dharma, Sangha) dwell in the world and promote it, and taking refuge and precepts can increase benefits, and they can also assist in teaching in the underworld, which can be briefly stated. This is similar to the function of the gods (the first type). For the head of the sacrifice, he must follow the order of Zhaomu, slaughter livestock, and offer cooked food, and sometimes he will do things that are not subservient. Now the Three Jewels are one, and worshiping the Three Jewels is like worshiping the Buddha.
。備乎內典。無俟繁言。斯祭生之流也(二)。祀宋之君。二王之後。王者所重。敬為國賓。今僧為法王之胤。王者受佛付囑。勸勵四部。進修三行。斯國賓之流也(三)。重道尊師。則弗臣矣。雖詔天子。無北面焉。今沙門傳佛至教。導凡誘物。嚴師敬學。其在茲乎。斯儒行之流也(四)。禮云。介冑者不拜。為其失於容節。故周亞夫。長揖漢文也(五)。今沙門身披忍鎧。戡剪欲軍。掌握慧刀。志摧心惑。斯介冑之流也(六)。著代筮賓。尊先冠阼。母兄致拜。以禮成人。今沙門以大法為己任。拯群生於塗炭。敬遵遺躅。相承嫡胤。斯傳重之流也(七)。堯稱則天。不屈穎陽之高。武盡美矣。終全孤竹之潔。今沙門高尚其事。不事王侯。蟬蛻囂埃之中。自致寰區之外。斯逸人之流也(八)。犯五刑。關三木。被棰楚。嬰金鐵者。不責其具禮。今沙門剔毛髮絕胤嗣。毀形貌。易衣服。斯甚形之流也(九)。詔使雖微。承天則貴。沙門縱賤。稟命宜尊。況德重幽明。化沾龍鬼。靜人天之苦浪。清庶類之炎氛。功既廣大。澤亦弘矣。豈絕塵之伍。拜累君親。閑放之流。削同名教而已(十)。予幼耽斯務。長頗搜尋。采遺蹟于青編。纂前芳于汗簡。重以惑淪。暉于佛日。罄爝火以興嗣庶。永將來傳之好事。又今古書論。皆
【現代漢語翻譯】 現代漢語譯本： （二）祭祀的完備在於內在的經典，無需繁瑣的言辭。這屬於祭祀生命的範疇。 （三）祭祀宋朝的君主，因為他們是二王的後代。君王重視他們，以國賓之禮相待。如今僧人為法王的後裔，君王接受佛的囑託，勸勉四部大眾，精進修習三行（無貪、無嗔、無癡）。這屬於國賓的範疇。 （四）尊重道義和師長，就不應以臣子的禮節對待。即使是詔令天子，也不應向北面朝拜。如今沙門（出家人）傳揚佛陀的至高教誨，引導凡夫俗子，以身作則，尊敬師長，努力學習。這大概就是儒家行為的範疇。 （五）《禮記》說，身穿盔甲的人不拜，因為這有損於容貌和禮節。所以周亞夫只是向漢文帝作揖。 （六）如今沙門身披忍辱的鎧甲，征服和剪除慾望的軍隊，手握智慧的寶刀，立志摧毀心中的迷惑。這屬於身穿盔甲的範疇。 （七）古代選定祭祀的主祭人，尊重先祖，在東階上舉行加冠禮，母親和兄長向他行拜禮，以示成年。如今沙門以弘揚佛法為己任，拯救眾生於水深火熱之中，恭敬地遵循佛陀的遺蹟，世代相傳佛法正統。這屬於傳承重任的範疇。 （八）堯帝被稱為傚法天道，不屈服於穎陽的高位。周武王盡善盡美，最終保全了孤竹國的清白。如今沙門崇尚高潔的品行，不侍奉王侯，像蟬一樣脫離塵世的喧囂，超然於世俗之外。這屬於隱逸之人的範疇。 （九）觸犯五刑，被關進監獄，戴上刑具，遭受鞭打，身受金屬刑具折磨的人，不要求他們具備完整的禮節。如今沙門剃除頭髮，斷絕後嗣，改變形貌，更換服裝。這屬於改變外形的範疇。 （十）即使是皇帝的使者，職位卑微，因為秉承天子的旨意而顯得尊貴。沙門即使地位低下，因為稟承佛陀的教命也應該受到尊重。更何況他們的德行影響深遠，教化普及到龍天鬼神。他們平息人天的痛苦波浪，凈化世間的煩惱塵埃。功德既廣大，恩澤也深厚。難道能因為他們是出世之人，就讓他們向君王和父母行跪拜之禮，把他們看作是閑散放蕩之徒，削去他們在名教中的地位嗎？ 我從小就沉迷於佛法，長大后也頗為搜尋研究。從古代的典籍中採擷遺蹟，從前人的著作中輯錄芬芳。更希望以微弱的光芒，輝映佛日的照耀，竭盡微薄的力量來繼承和發揚佛法，永遠流傳給後世的好事者。還有今古的書論，都……
【English Translation】 English version: (2) The completeness of a sacrifice lies within the inner scriptures, without the need for verbose words. This belongs to the category of sacrificing life. (3) Sacrificing to the rulers of the Song dynasty, because they are descendants of the Two Kings. The king values them, treating them with the courtesy of state guests. Now, monks are descendants of the Dharma King, and the king receives the Buddha's entrustment, exhorting the four assemblies to diligently cultivate the three practices (non-greed, non-hatred, non-delusion). This belongs to the category of state guests. (4) Respecting the Way and teachers means not treating them with the etiquette of subjects. Even when issuing edicts to the Son of Heaven, one should not prostrate facing north. Now, shramanas (monks) transmit the supreme teachings of the Buddha, guiding ordinary beings, setting an example, respecting teachers, and diligently learning. This is probably the category of Confucian conduct. (5) The Book of Rites says that those wearing armor do not bow, because it detracts from their appearance and etiquette. Therefore, Zhou Yafu only bowed to Emperor Wen of Han. (6) Now, shramanas wear the armor of forbearance, conquering and cutting down the army of desires, wielding the sword of wisdom, and aspiring to destroy the delusions in their minds. This belongs to the category of wearing armor. (7) In ancient times, the chief celebrant of a sacrifice was chosen, ancestors were respected, a capping ceremony was held on the eastern steps, and the mother and elder brothers bowed to him to signify adulthood. Now, shramanas take the propagation of the Dharma as their responsibility, saving sentient beings from suffering, respectfully following the Buddha's legacy, and passing on the Dharma lineage. This belongs to the category of transmitting important responsibilities. (8) Emperor Yao was called a model of Heaven, not yielding to the high position of Yingyang. King Wu of Zhou was perfect, ultimately preserving the purity of the state of Guzhu. Now, shramanas value noble conduct, not serving kings and nobles, shedding the dust of the world like cicadas, and transcending worldly affairs. This belongs to the category of recluses. (9) Those who commit the five punishments, are imprisoned, wear shackles, are whipped, and suffer from metal instruments of torture are not required to observe complete etiquette. Now, shramanas shave their hair, sever their lineage, change their appearance, and change their clothes. This belongs to the category of changing form. (10) Even the emperor's messengers, though of low rank, are honored because they carry the emperor's will. Shramanas, even if their status is low, should be respected because they carry the Buddha's teachings. Moreover, their virtue has a profound influence, and their teachings spread to dragons, gods, and ghosts. They calm the waves of suffering in the realms of humans and gods, and purify the dust of afflictions in the world. Their merits are vast, and their blessings are profound. How can we ask them to kneel before kings and parents because they are renunciates, regard them as idle and dissolute, and remove their status in the teachings of names? From a young age, I have been immersed in Buddhism, and as I grew older, I have researched and explored it. I have collected traces from ancient books and compiled fragrances from the writings of predecessors. I hope to illuminate the light of the Buddha with my weak light, and to inherit and promote the Dharma with my meager strength, so that it may be passed on to future generations. And the book theories of ancient and modern times, all...
云不敬。據斯一字。愚竊惑焉。何者。敬乃通心。曲禮稱無不敬。拜惟身屈。周陳九拜之儀。且君父尊嚴。心敬無容不可。法律崇重。身拜有爽通經。以拜代敬。用將為允。故其書曰。不拜為文。遠公有言曰。淵壑豈待晨露哉。蓋自申其罔極也。此書之作。猶是焉。遠鑒通玄。倘無譏矣(已上並弘明集)。
壬戌 十二月上于蓬萊宮。召靈辯法師。開凈名經題。因令僧道辯難。至十四日。道士方惠長。開老子經題。靈辯難其道生之義。惠長屢無答。辯乃奏曰。靈辯忝預宗門。實懷慈忍。雖逢死雀。不願重彈。上大笑稱善。辯聲馳天闕。尋來住大慈恩寺。屢入內論義。上每優奘之(論衡)。
癸亥 三年。天竺三藏那提(此云福生)。永徽六年。赍梵夾千五百部至京。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。併爲玄奘將去。惟譯三經而已。尋即為真臘國請還。提乃龍樹門人。深達實相。所著大乘義論將事譯之。被遣。遂闕夫抱負之嘆。代有斯蹤。知人難哉。那提挾道遠至。投俾北冥。既無所待。乃三被毒。載充南役。崎嘔數萬。不遂本志。嗚呼惜哉。
甲子 麟德元年二月。玄奘命弟子大乘光。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
【現代漢語翻譯】 現代漢語譯本： 云不敬。僅僅根據這一個字，我私下感到困惑。為什麼呢？因為敬是發自內心的。禮記上說，『沒有不敬的時候』。而拜只是身體的屈服。周朝陳列了九拜的禮儀。況且君父的尊嚴，內心的尊敬是不可或缺的。法律的崇高莊重，身體的拜服也應符合經典。用拜來代替敬，我認為是不合適的。所以書上說，『不拜是一種文飾』。慧遠大師曾說過，『深淵難道還等待早晨的露水嗎？』這大概是表明自己心意的無邊無際吧。這本書的寫作，也是如此。如果能有深遠的見解通達玄妙，大概就不會有譏笑了（以上出自《弘明集》）。
壬戌年，十二月，皇上在蓬萊宮。召見靈辯法師，講解《維摩詰經》的經題。於是命令僧人和道士進行辯論。到十四日，道士方惠長，講解《老子》的經題。靈辯詰難他關於『道生』的意義，方惠長多次無法回答。靈辯於是奏道：『靈辯忝列宗門，實在懷有慈悲忍讓之心。即使遇到死雀，也不願意再次彈射。』皇上大笑稱讚他。靈辯的名聲傳遍京城。不久之後，他住在慈恩寺，多次入宮參與辯論。皇上每次都優待玄奘（出自《論衡》）。
癸亥年，（永徽）三年。天竺三藏那提（Nadi，意為福生）。永徽六年，攜帶一千五百部梵文經書來到京城。被安置在慈恩寺。顯慶初年，那提前往崑崙諸國採藥。這年回到京城，打算廣泛翻譯所攜帶的梵文經書，併爲玄奘所帶回的經書做翻譯。只翻譯了三部經而已。不久之後，就被真臘國請回。那提是龍樹（Nagarjuna）的門人，深刻通達實相。他所著的《大乘義論》將要翻譯，卻被遣送回國，於是留下了懷才不遇的嘆息。歷代都有這樣的事蹟，瞭解人才真是難啊。那提不遠萬里來到這裡，卻像投奔北冥一樣沒有著落。既然沒有得到應有的待遇，還三次被下毒，又被派往南方服役。歷經數萬里的崎嶇道路，最終沒有實現自己的志向。唉，真是可惜啊。
甲子年，麟德元年二月。玄奘（Xuanzang）命令弟子大乘光，記錄所翻譯的經論，總共有七十五部，一千三百三十五卷。總共召集門人，造像設齋。
【English Translation】 English version: 'Yun Bu Jing'. Based solely on this one word, I am privately perplexed. Why is that? Because respect comes from the heart. The Book of Rites says, 'There is no time when one should not be respectful.' But bowing is merely a bending of the body. The Zhou dynasty displayed the nine forms of bowing. Moreover, for the dignity of the ruler and father, inner respect is indispensable. For the loftiness and solemnity of the law, bodily bowing should also conform to the scriptures. To replace respect with bowing, I believe, is inappropriate. Therefore, the book says, 'Not bowing is a form of embellishment.' Master Huiyuan once said, 'Does a deep ravine still wait for the morning dew?' This probably expresses the boundlessness of one's own mind. The writing of this book is also like this. If there can be far-reaching insights that penetrate the profound, there probably will be no ridicule (above from 'Hongming Ji').
In the year Renxu, the twelfth month, the Emperor was at Penglai Palace. He summoned the Dharma Master Lingbian to explain the title of the 'Vimalakirti Sutra'. Thereupon, he ordered monks and Daoists to debate. By the fourteenth day, the Daoist Fang Huichang was explaining the title of the 'Laozi'. Lingbian questioned him about the meaning of 'Dao begets', and Fang Huichang was repeatedly unable to answer. Lingbian then reported, 'Lingbian, humbly listed among the monastic orders, truly cherishes compassion and forbearance. Even if encountering a dead sparrow, I am unwilling to shoot it again.' The Emperor laughed and praised him. Lingbian's fame spread throughout the capital. Soon after, he resided at the Ci'en Temple and participated in debates in the palace many times. The Emperor always treated Xuanzang favorably (from 'Lunheng').
In the year Guihai, the third year (of Yonghui). The Tripitaka Master Nadi (meaning 'Birth of Fortune') from India. In the sixth year of Yonghui, he brought 1,500 volumes of Sanskrit scriptures to the capital. He was placed in the Ci'en Temple. In the early years of Xianqing, Nadi went to the Kunlun countries to collect herbs. In that year, he returned to the capital, intending to widely translate the Sanskrit scriptures he had brought, and to translate the scriptures brought back by Xuanzang. He only translated three scriptures. Soon after, he was invited back by the Zhenla country. Nadi was a disciple of Nagarjuna, deeply understanding the true nature of reality. His 'Mahayana Meaning Treatise' was about to be translated, but he was sent back to his country, thus leaving behind a sigh of unfulfilled ambition. There have been such events throughout the ages; it is truly difficult to know people. Nadi came from afar, only to find himself like someone throwing himself into the Northern Sea without any support. Since he did not receive the treatment he deserved, he was poisoned three times and sent to serve in the south. He traveled tens of thousands of miles of rugged roads, ultimately failing to realize his aspirations. Alas, what a pity!
In the year Jiazi, the first year of Linde, in the second month. Xuanzang ordered his disciple Dacheng Guang to record the translated scriptures and treatises, totaling seventy-five works, one thousand three hundred and thirty-five volumes. He summoned all his disciples to make statues and hold vegetarian feasts.
。令左右念彌勒如來。初五中夜。安臥而逝。壽六十五。帝輟朝三日。宰僚悲咽。奉香泥體。四月來準世尊故事。塔于浐東原。
戊辰 總章元年。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。既而道士桓彥道等。奉表乞留。詔曰。三聖重光。玄元統敘。豈忘老教。偏意釋宗。朕志[款-士+止]還淳。情存去偽。理乖事舛者。雖至親亦除。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○裴子野高僧傳云。晉惠帝時。沙門帛遠。字法祖。每與祭酒王浮。共爭邪正。浮屢屈。瞋不自忍。乃托西域傳。為化胡經。以證佛法。時人無知者。殃有所歸。致患累載○隱子論曰。初魏道士姜斌等。撰太上開天經。盛言化胡之事。及與曇謨最對辯。斌服其妄。而名臣甄鸞。乃著笑道論三十六篇。掊擊化胡成佛之謬。今載藏中。太宗僧史會要曰。隋大臣楊公素。識度明正。嘗游嵩山。見畫。指問道
【現代漢語翻譯】 現代漢語譯本：於是命令侍從唸誦彌勒如來（Maitreya Buddha，未來佛）。初五中夜，安詳臥逝，享年六十五歲。皇帝停止朝政三日，眾官員悲痛哭泣。用香泥包裹遺體，四個月后按照世尊（釋迦牟尼佛的尊稱）的慣例，在浐水東邊的原野上建塔供奉。
戊辰年，總章元年，在百福殿召集僧人和道士，裁定《化胡經》的真偽。眾多官員到場見證，議論紛紛。僧人法明說：『老子（道教創始人）化胡（教化胡人），成佛的時候，是用華言（漢語）教化他們呢，還是用胡語（胡人的語言）誘導他們呢？如果用華言，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。不知道《化胡經》，是翻譯于哪個朝代？筆授證義（用筆記錄並證明其意義），又該是誰呢？』 於是眾人愕然，沒有誰能回答。公卿大臣們都佩服他的精闢見解，歡欣鼓舞地結束了辯論。後來搜查天下所有的《化胡經》焚燬，不再將其列入道經之列。不久道士桓彥道等人，上表請求保留《化胡經》，皇帝下詔說：『三聖（指老子等道教尊神）重放光芒，玄元（道教的根本）統領綱紀，怎能忘記道教？偏袒釋教（佛教）？朕的志向在於返璞歸真，心意在於去除虛假。道理不合、事情有錯的，即使是至親也要去除；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，凡是記載化胡之事的，全部都要刪除。』有關部門將此作為罪行制定了條文。裴子野《高僧傳》記載：晉惠帝時，沙門帛遠（釋僧的名字），字法祖，經常與祭酒王浮（道士的名字）爭論邪正。王浮屢次辯論失敗，惱怒得無法忍受，於是假託西域傳來，偽造《化胡經》，來詆譭佛法。當時的人沒有見識，災禍因此有了歸屬，導致禍患多年。隱子的《隱子論》中說：當初魏國的道士姜斌等人，撰寫《太上開天經》，大肆宣揚化胡之事。等到與曇謨最（釋僧的名字）對辯時，姜斌承認了自己的荒謬。而名臣甄鸞，則撰寫《笑道論》三十六篇，批判化胡成佛的謬論。現在收錄在藏經中。《太宗僧史會要》記載：隋朝大臣楊公素，見識明達公正，曾經遊覽嵩山，看到壁畫，指著問道
【English Translation】 English version: Thereupon, he ordered his attendants to recite the name of Maitreya Tathagata (Maitreya Buddha, the future Buddha). In the middle of the night on the fifth day, he passed away peacefully in his sleep, at the age of sixty-five. The emperor suspended court for three days, and the officials wept in sorrow. They encased his body in fragrant mud, and four months later, following the precedent of the World Honored One (a respectful title for Shakyamuni Buddha), they erected a pagoda for him in the eastern plains of the Chan River.
In the year of Wuchen, the first year of the Zongzhang era, he summoned monks and Daoists to the Baifu Hall to determine the authenticity of the 'Huahu Jing' (Scripture of the Conversion of the Barbarians). Many officials were present to witness, and the discussions were varied and complex. The monk Faming said, 'When Laozi (founder of Daoism) converted the barbarians (Hu people), at the time of his becoming a Buddha, did he teach them in Chinese (Hua language), or did he entice them with the language of the barbarians (Hu language)? If he used Chinese, then the barbarians might not have understood; if he used the language of the barbarians, then since it has already been transmitted to the Central Lands, it must have been translated. I do not know in which dynasty the 'Huahu Jing' was translated? Who would have been the one to record and certify its meaning?' Thereupon, the assembly was stunned, and no one could answer. The dukes and ministers all admired his incisive insight, and the debate ended with joy and satisfaction. Later, all copies of the 'Huahu Jing' in the land were searched out and burned, and it was no longer included among the Daoist scriptures. Soon after, the Daoist Huan Yandao and others submitted a memorial requesting that the 'Huahu Jing' be retained, and the emperor issued an edict saying, 'The Three Sages (referring to Laozi and other Daoist deities) shine brightly, and the Xuan Yuan (the root of Daoism) governs the principles. How could we forget Daoism? Showing partiality to Buddhism (Shijiao)? My ambition lies in returning to simplicity and truth, and my intention is to eliminate falsehood. Those whose principles are inconsistent and whose affairs are flawed, even if they are close relatives, must be removed; those whose righteousness is in accordance and whose names are fitting, even if they have been wronged, must be recorded. From now on, in all parts of the Daoist scriptures, all records of the conversion of the barbarians must be deleted.' The relevant departments formulated articles of law to this effect. Pei Ziye's 'Biographies of Eminent Monks' records: During the reign of Emperor Hui of the Jin Dynasty, the Shramana Bo Yuan (name of a Buddhist monk), styled Fazu, often debated with the libationer Wang Fu (name of a Daoist) about what was orthodox and what was heterodox. Wang Fu repeatedly lost the debates, and became so angry that he could not restrain himself, so he falsely claimed that it had been transmitted from the Western Regions, and fabricated the 'Huahu Jing' to slander Buddhism. The people of that time were ignorant, and disaster thus had a source to which it could be attributed, leading to many years of trouble. Yin Zi's 'Yin Zi Lun' says: In the beginning, the Daoist Jiang Bin and others of the Wei Dynasty wrote the 'Supreme Scripture of the Opening of Heaven', which extensively promoted the conversion of the barbarians. When he debated with Tanmo Zui (name of a Buddhist monk), Jiang Bin admitted his absurdity. And the famous minister Zhen Luan then wrote thirty-six chapters of the 'Xiaodao Lun' (Laughing at the Dao), criticizing the fallacy of the conversion of the barbarians into Buddhas. It is now included in the Tripitaka. The 'Essentials of Monastic History of the Taizong Era' records: The Sui Dynasty minister Yang Gongsu, with clear and upright discernment, once traveled to Mount Song, saw a mural, pointed to it and asked
士曰。此何像。對曰。老子化胡成佛圖。楊公曰。何不化胡成道。而成佛耶。道士不能答。傳以為名言。
庚午 咸亨元年。明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。今大覺寺吳僧義濟。藏此儀文。愿師往求。以來月十五日。于山北寺。如法修設。茍釋[彳*坒]牢。敢不知報。英公尋詣濟處。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。前代弒紂之臣。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。弟子與此輩。並列國諸侯眾等。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(賾師葦江集)。
癸未 弘道元年。法師元暉。字道世。撰法苑珠林一百卷○十二月高宗崩 中宗即位。
甲申 則天皇后。二月廢中宗為廬陵王。臨朝稱制。改元光宅。
乙未 天冊萬歲元年。加號天冊金輪大聖皇帝○天后聞于闐國有梵本華嚴大經。即遣使往求之。並諸善梵學者一人隨來
【現代漢語翻譯】 士人問：『這是什麼像？』回答說：『是老子化胡成佛圖。』楊公說：『為什麼不化胡成道，而是成佛呢？』道士不能回答。這件事流傳開來，成為一句名言。
庚午年，咸亨元年。第二年，西京法海寺的英禪師，有位奇異的人來拜訪說：『弟子知道有水陸齋，可以利益幽冥。自從梁武帝去世后，因循而不舉行。現在大覺寺的吳僧義濟，藏有此儀文。希望禪師前往求取，以下個月十五日，在山北寺，如法修設。如果能釋放[彳*坒]牢之苦，怎敢不報答。』英禪師於是前往義濟處，得到儀文而歸。就在約定的日子，在山北寺修設。第二天黃昏，先前那位奇異的人，與十幾個人來道謝說：『弟子就是秦莊襄王（秦朝的國王）啊。』又指著他的隨從說：『這是范睢（秦國宰相），穰侯（秦國貴族），白起（秦國將軍），王翦（秦國將軍），張儀（秦國外交家），陳軫（秦國謀士），都是秦國的臣子。都因為生前的罪過，被幽禁在陰府。長夜漫漫，沒有誰能救護。過去梁武帝在金山寺，設此齋時，前代弒殺商紂王的臣子，都免除了痛苦。弟子那時也暫時停止了痛苦，但是因為獄情未決，不能脫離。現在蒙禪師設齋，弟子與這些人，並列國諸侯等，都憑藉善的力量，將要轉生人間。考慮到世事變遷，國家不同，所以特來道謝。』說完就消失了。從此，水陸齋的儀文流傳天下，產生了巨大的利益（出自賾師葦江集）。
癸未年，弘道元年。法師元暉，字道世，撰寫法苑珠林一百卷。十二月，高宗駕崩，中宗即位。
甲申年，則天皇后，二月廢黜中宗為廬陵王，臨朝稱制，改年號為光宅。
乙未年，天冊萬歲元年，加號為天冊金輪大聖皇帝。天后聽說于闐國（古代西域國家）有梵文版本的華嚴大經，就派遣使者前往求取，並請一位精通梵文的學者一同前來。
【English Translation】 A scholar asked: 'What is this image?' The reply was: 'It is a depiction of Laozi (founder of Taoism) transforming the barbarians into Buddha.' Yang Gong said: 'Why not transform the barbarians into Taoists, but instead into Buddha?' The Taoist could not answer. This story spread and became a famous saying.
In the year of Gengwu, the first year of Xianheng. The following year, Zen Master Ying of Fahaishi Temple in Xijing, a strange person came to visit and said: 'This disciple knows of the Water and Land Retreat (a Buddhist ceremony), which can benefit the visible and invisible realms. Since the death of Emperor Wu of Liang, it has been neglected. Now, the monk Yiji of Dajue Temple has this ritual text. I hope the master will go and seek it, and on the fifteenth day of next month, at Shanbei Temple, perform it according to the Dharma. If the suffering of [彳*坒] prison can be released, how dare I not repay.' Zen Master Ying then went to Yiji's place, obtained the ritual text, and returned. On the appointed day, he performed the ceremony at Shanbei Temple. The next day at dusk, the strange person from before, with a dozen or so people, came to thank him, saying: 'This disciple is King Zhuangxiang of Qin (King of Qin Dynasty).』 He also pointed to his followers and said: 'These are Fan Sui (Prime Minister of Qin), Ranghou (Qin noble), Bai Qi (Qin general), Wang Jian (Qin general), Zhang Yi (Qin diplomat), Chen Zhen (Qin strategist), all ministers of Qin. All are imprisoned in the underworld for their sins in life. The long night is dark, and no one can save them. In the past, when Emperor Wu of Liang performed this retreat at Jinshan Temple, the ministers who assassinated King Zhou of Shang in previous dynasties were all freed from their suffering. This disciple also temporarily stopped suffering at that time, but because the prison situation was unresolved, I could not escape. Now, thanks to the master's retreat, this disciple and these people, as well as the nobles of various states, all rely on the power of good to be reborn in the human world. Considering that the world changes and countries are different, I have come to thank you.' After speaking, he disappeared. From then on, the ritual text of the Water and Land Retreat spread throughout the world, producing great benefits (from Zeshi Weijiang Collection).
In the year of Guiwei, the first year of Hongdao. Dharma Master Yuanhui, styled Daoshi, compiled the 'Fayuan Zhulin' in one hundred volumes. In December, Emperor Gaozong passed away, and Emperor Zhongzong ascended the throne.
In the year of Jiashen, Empress Zetian, in February, deposed Emperor Zhongzong as the Prince of Luling, took control of the court, and changed the reign title to Guangzhai.
In the year of Yiwei, the first year of Tiance Wansui, she added the title 'Tiance Jinlun Dasheng Emperor'. The Empress heard that the Kingdom of Khotan (an ancient kingdom in the Western Regions) had a Sanskrit version of the Avatamsaka Sutra, so she sent envoys to seek it, and requested a scholar proficient in Sanskrit to come along.
。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。三月詔入大遍空寺。番譯。流志復禮等同事。后移佛受記寺。則天時幸其寺。親受筆削施供焉 詔仁儉禪師。師朝見。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。
五月。法師義凈還自西域。往來二十五年。所游三十餘國。得經論四部。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。至長安三年。譯光明等經二十部。天后制新譯聖教序○義凈取經詩云。晉宋齊梁唐代間。高僧求法離長安。去時成百歸無十。後者應知前者難。路遠碧天惟令結。沙河遮日力疲殫。后賢如未諳斯旨。往往將經容易看(番譯名義)。
丙申 萬歲通天元年。譯華嚴經。成八十一卷。天后親制序。御大極殿。宣示百官。辭曰。蓋聞。造化權輿之首。天道未分。龜龍系象之初。人文始著。雖萬八千歲。同臨有截之區。七十二君。詎識無邊之義。由是八迷四忍。輪迴於六趣之中。十纏五蓋。沒溺於三途之下。及夫鷲嚴西峙。像駕東驅。慧日法王。超四大而高視。中天調御。越十地以居尊。包括鐵圍。延促沙劫。其為體也。則不生不滅。其為相也。則無去無來。念處正勤。三十七品為其行。慈悲喜捨
【現代漢語翻譯】 現代漢語譯本：於是于闐國主，派遣實叉難陀（意為學喜），精通華嚴宗旨，前去聽命。則天（武則天）見到他非常高興，三月下詔讓他入住大遍空寺翻譯佛經，流志、復禮等人一同參與。後來移到佛授記寺，則天時常駕臨此寺，親自參與筆削和佈施供養。
則天皇帝詔見仁儉禪師。禪師朝見時，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。
五月，法師義凈從西域返回，往來二十五年，遊歷三十多個國家，取得經論四百部，舍利三百粒。則天皇后親自到上東門外迎接，用幡樂引導，安置在佛授記寺，命其翻譯。到長安三年，翻譯《光明經》等二十部經典。則天皇后還親自撰寫了新譯《聖教序》。義凈取經詩云：『晉宋齊梁唐代間，高僧求法離長安。去時成百歸無十，後者應知前者難。路遠碧天惟令結，沙河遮日力疲殫。后賢如未諳斯旨，往往將經容易看。』（番譯名義）。
丙申年，萬歲通天元年，翻譯《華嚴經》，完成八十一卷。則天皇后親自撰寫序文，在御大極殿向百官宣讀。序文說：『追溯到造化開始的時候，天地尚未分開；龜龍顯現形象的初期，人文才開始出現。即使經歷萬八千歲，同處在有形有界的區域；七十二位君王，哪裡懂得無邊無際的真義？因此，八迷四忍，在六道中輪迴；十纏五蓋，沉溺於三途之下。等到鷲峰（Grdhrakuta）在西邊聳立，佛的法駕向東駛來，慧日法王，超越四大（四大皆空）而高瞻遠矚；中天調御（佛的稱號），超越十地（菩薩修行的十個階段）而居於尊位。包括鐵圍山（圍繞世界的山），延長或縮短沙劫（極長的時間）。就其本體而言，不生不滅；就其現象而言，無去無來。念處正勤（四念處和四正勤），三十七品（三十七道品）是其修行的方法；慈悲喜捨（四無量心）……』
【English Translation】 English version: Thereupon, the King of Khotan dispatched Siksananda (meaning 'Joy of Learning'), who was well-versed in the essence of the Avatamsaka (Flower Garland) Sutra, to receive orders. Empress Wu Zetian was greatly pleased upon seeing him and, in the third month, issued an edict for him to reside at the Great Universal Emptiness Temple to translate scriptures, with Stream of Purpose (Liuzhi), Restoration of Propriety (Fuli), and others participating. Later, he moved to the Buddha Prediction Temple, which Zetian frequently visited, personally engaging in revisions and offering donations.
Empress Zetian summoned Chan Master Renjian. When the master came to court, he gazed at the Emperor for a long time and asked, 'Do you understand?' The Emperor replied, 'I do not understand.' The master said, 'This old monk observes the precept of silence.' Having spoken, he departed.
In the fifth month, Dharma Master Yijing returned from the Western Regions, having traveled for twenty-five years and visited over thirty countries, obtaining four hundred sections of scriptures and treatises, and three hundred relics. Empress Zetian personally welcomed him outside the Upper Eastern Gate, with banners and music leading the way, and housed him at the Buddha Prediction Temple, ordering him to translate. Within three years of arriving in Chang'an, he translated twenty scriptures, including the Sutra of Golden Light. Empress Zetian also personally composed a new preface to the translated 'Sacred Teachings.' Yijing's poem on obtaining scriptures says: 'During the Jin, Song, Qi, Liang, and Tang dynasties, eminent monks sought the Dharma, departing from Chang'an. Of those who left in hundreds, less than ten returned. Those who come later should know the difficulty of those who came before. The distant road to the azure sky is bound only by vows, the sandy river obscures the sun, exhausting strength. If later scholars do not understand this purpose, they often regard the scriptures lightly.' (Meaning of translation).
In the year of Bingshen, the first year of the Wansui Tongtian era, the Avatamsaka Sutra was translated, completing eighty-one scrolls. Empress Zetian personally composed the preface, which was proclaimed to the officials in the Great Ultimate Hall. The preface states: 'Tracing back to the beginning of creation, when heaven and earth were not yet separated; in the early stages of the manifestation of the tortoise and dragon, human culture began to emerge. Even after eighteen thousand years, coexisting in a finite realm; how could the seventy-two rulers understand the meaning of the boundless? Therefore, the eight confusions and four tolerances cause reincarnation within the six realms; the ten entanglements and five coverings cause drowning in the three evil paths. When Vulture Peak (Grdhrakuta) stood tall in the west, and the Buddha's chariot drove eastward, the Sun of Wisdom, the Dharma King, transcended the Four Great Elements (earth, water, fire, wind) and looked down from above; the Tamer of the Middle Realm (Buddha), surpassed the Ten Grounds (ten stages of Bodhisattva practice) and resided in a position of honor. Encompassing the Iron Mountain Range (mountains surrounding the world), extending or shortening kalpas (extremely long periods of time). In its essence, it is neither born nor dies; in its phenomena, it neither goes nor comes. The Four Foundations of Mindfulness and Four Right Exertions (the thirty-seven factors of enlightenment) are its methods of practice; loving-kindness, compassion, joy, and equanimity (the four immeasurables)...'
。四無量法運其心。方便之力難思。圓對之機多緒。混大空而為量。豈算數之能窮。入纖芥之微區。匪名言之可述。無得而稱者。其唯大覺歟。朕曩劫植因。叨承佛記。金山降旨。大云之偈先彰。玉扆披祥。寶雨之文后及。加以積善餘慶。俯及微躬。遂得地平天成。河清海晏。殊貞絕瑞。既日至而月書。貝牒靈文。亦時臻而歲洽。逾海越漠。獻琛之禮備焉。駕險梯深。重譯之詞罄矣。大方廣佛華嚴經者。斯乃諸佛之密藏。如來之性海。視之者莫識其指歸。挹之者罕測其涯際。有學無學。志絕窺覦。二乘三乘。寧希聽受。最勝種智。莊嚴之跡既隆。普賢文殊。願行之因斯滿。一句之內。包法界之無邊。一毫之中。置剎土而靡隘。摩竭陀國。肇興妙會之緣。普光法堂。爰敷寂滅之理。緬惟奧義。譯在晉朝。時逾六代。年將四百。然圓一部之典。才獲三萬余言。唯啟半珠。未窺全寶。朕聞。其梵本先在於闐國中。遣使奉迎。近方至此。既睹百千之妙頌。乃披十萬之正文。以證聖元年歲次乙未。月旅姑洗。朔維戊申。以其十四日辛酉。于大遍空寺。親受筆削。敬譯斯經。遂得甘露流津。預夢庚申之夕。膏雨灑潤。后覃壬戌之辰。式開實相之門。還符一味之譯。以聖歷二年歲次己亥。十月壬午朔八日己丑。繕寫畢功。添性海之波
【現代漢語翻譯】 現代漢語譯本： 以四無量心（慈、悲、喜、舍）來執行心念，方便的力量難以思議，圓融對應的機理千頭萬緒。將廣大的虛空作為度量，豈是算術所能窮盡？進入細微如芥子的區域，不是言語可以描述的。沒有什麼可以用來稱頌的，大概只有大覺悟者（佛）吧！朕往昔無數劫以來種下善因，有幸承蒙佛陀的授記。金山降下旨意，《大云經》的偈頌首先彰顯；玉座展現祥瑞，《寶雨經》的文字隨後到來。加上積累善行的餘慶，降臨到我這微薄之身，於是得到天下太平，河水清澈，大海平靜。各種吉祥的徵兆，每天每月都有記載；貝葉經上的靈文，也每年每月都送到。跨越海洋，越過沙漠，進獻珍寶的禮節完備；攀登險峻的山路，深入的翻譯窮盡了詞語。《大方廣佛華嚴經》，這是諸佛的秘密寶藏，如來的自性之海。觀看它的人無法識別它的旨歸，取用它的人很少能測度它的邊際。有學位的和無學位的，都斷絕了窺探的念頭；聲聞乘和緣覺乘，寧願不希望聽聞接受。最殊勝的智慧，莊嚴的景像已經隆盛；普賢菩薩和文殊菩薩，願行之因已經圓滿。一句之內，包含法界的無邊無際；一毫之中，容納剎土而毫不狹隘。摩揭陀國（Magadha，古印度王國），開啟了微妙法會的因緣；普光法堂（Pu-guang Dharma Hall），闡述了寂滅的真理。追溯這深奧的意義，翻譯始於晉朝，時間超過六代，將近四百年。然而，圓滿一部的經典，才獲得三萬多字，只是開啟了半顆寶珠，未能窺見全部的寶藏。朕聽說，它的梵文字 पहले在於闐國（Khotan，古西域國名）中，派遣使者恭敬迎請，最近才到達這裡。已經看到了百千的微妙頌歌，於是披閱十萬的正文。在證聖元年，歲在乙未年，月份是姑洗月（農曆三月），初一是戊申日，在十四日辛酉日，在大遍空寺（Da Bian Kong Temple），親自進行筆削，恭敬地翻譯這部經。於是得到甘露流淌，預先夢見了庚申之夜，甘美的雨水灑潤，後來在壬戌之日更加滋潤。正式開啟了實相之門，還符合一味之譯。在聖歷二年，歲在己亥年，十月壬午初一的第八日己丑日，繕寫完畢，增添了自性之海的波瀾。
【English Translation】 English version: With the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), one operates their mind. The power of skillful means is inconceivable, and the mechanisms of perfect correspondence are numerous. Taking vast emptiness as a measure, how can arithmetic exhaust it? Entering the subtle realm of a mustard seed, it cannot be described by words. There is nothing that can be used to praise it, perhaps only the Greatly Enlightened One (Buddha)! I, in countless past kalpas, planted good causes and was fortunate to receive the Buddha's prediction. The decree descended from Jinshan (Golden Mountain), and the verses of the 'Great Cloud Sutra' were first manifested; auspiciousness unfolded on the jade throne, and the text of the 'Precious Rain Sutra' arrived later. In addition, the remaining blessings of accumulated good deeds descended upon my humble self, and thus I obtained a peaceful world, clear rivers, and a calm sea. Various auspicious omens were recorded daily and monthly; the spiritual texts on palm-leaf manuscripts were also delivered yearly and monthly. Crossing oceans and traversing deserts, the rituals of offering treasures were complete; climbing dangerous paths and delving deep, the translations exhausted the words. The 'Great Expansive Buddha Flower Adornment Sutra' (Avatamsaka Sutra), this is the secret treasury of all Buddhas, the ocean of the Tathagata's self-nature. Those who view it cannot recognize its purpose, and those who draw from it rarely measure its boundaries. Those with and without learning have abandoned the thought of peeking; the Sravaka Vehicle and Pratyekabuddha Vehicle would rather not hope to hear and receive it. The most supreme wisdom, the adornment of the traces is already flourishing; Samantabhadra Bodhisattva and Manjusri Bodhisattva, the causes of vows and practices are fulfilled. Within a single sentence, it encompasses the boundless of the Dharma Realm; within a single hair, it accommodates Buddha lands without being narrow. Magadha (ancient Indian kingdom), initiated the causes and conditions for the wonderful Dharma assembly; Pu-guang Dharma Hall (Hall of Universal Light), expounded the truth of Nirvana. Recalling this profound meaning, the translation began in the Jin Dynasty, exceeding six generations, nearly four hundred years. However, only over thirty thousand words have been obtained from the complete scripture, only opening half a pearl, failing to glimpse the entire treasure. I heard that its Sanskrit text was पहले in Khotan (ancient Western Region kingdom), and I sent envoys to respectfully welcome it, and it has recently arrived here. Having seen hundreds of thousands of wonderful verses, I then perused the hundred thousand texts. In the first year of Zheng Sheng, the year was Yiwei, the month was Guxi (third month of the lunar calendar), the first day was Wushen, and on the fourteenth day, Xinyou, at Da Bian Kong Temple (Great Universal Emptiness Temple), I personally made edits and respectfully translated this sutra. Thus, I obtained the flowing of nectar, and I dreamed in advance on the night of Gengshen, and sweet rain sprinkled and moistened, and later on the day of Renxu, it became even more moistening. Officially opening the door of true reality, it also conforms to the translation of one flavor. In the second year of Shengli, the year was Jihai, on the eighth day of the tenth month, Renwu, Jichou, the writing was completed, adding to the waves of the ocean of self-nature.
瀾。廓法界之疆地。大乘頓教。普被于無窮。方廣真詮。遐該於有識。豈謂后五百歲。忽奉金口之言。婆婆境中。俄啟珠函之秘。所冀闡揚沙界。宣暢塵區。顯兩曜而長懸。彌十方而永布。一窺寶偈。慶溢心靈。三複幽宗。喜盈身意。雖則無說無示。理符不二之門。然而因言顯言。方闡大千之儀。輒申鄙作。爰題序云○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。至長安元年。詔于東都佛授記寺。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。敷宣有緒。又就指殿隅金師子。為曉攝□無盡之旨。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。儼去世。藏以巾幘說法。天后特旨。為之落髮受具。藏沒。清涼國師澄觀傳其教。學者宗之。目為一念圓融具德宗。為之賢首教。
賜六祖大師詔書曰。師以道契無為。德光先聖。入大乘之頓教。表無相之真宗。既而名振十方。聲流四海。萬機無惱。八識俱安。功超解脫之門。心證菩提之岸。朕以身居極位。事繼煩煎。空披頂戴之誠。佇想醍醐之味。恨不趍陪下位。側奉
【現代漢語翻譯】 現代漢語譯本： 浩瀚無垠的法界疆域，大乘頓教，普遍覆蓋無盡的空間。精深廣博的真詮，廣泛涵蓋一切有情眾生。誰能想到在末法時期，忽然聽聞佛陀金口之言，在婆娑世界中，開啟珍貴經函的秘密。所希望的是在沙界中弘揚佛法，在世間宣揚佛理，使佛法如日月般長久懸掛，瀰漫十方世界永不衰退。我初次拜讀寶貴的偈語，內心充滿喜悅；反覆研讀深奧的宗旨，身心都感到歡喜。雖然說是無說無示，道理符合不二法門，然而通過言語來顯明言語，才能闡述大千世界的莊嚴。因此，我冒昧地寫下這篇序言。 沙彌康法藏在太原寺開示新華嚴宗旨，剛開始講解經題，就感應到一道白光從口中射出，形成光蓋停留在空中，眾人驚歎稱奇。於是皇帝下旨，命令京城十大德高僧為法藏授具足戒，賜號賢首。又詔令他進入大遍空寺，參與翻譯佛經。到長安元年，皇帝詔令他在東都佛授記寺講解新華嚴經，講到華藏世界品時，感應到大地劇烈震動。當天，皇帝在長生殿召見他，詢問帝網十重六相的含義，法藏有條不紊地宣講。又指著殿角邊的金獅子，為皇帝講解攝用無盡的宗旨，武則天豁然領悟。因此，人們收集他的言論，命名為《金師子章》。 最初，儼尊者傳授杜順華嚴宗旨，法藏侍奉儼尊者，盡得其教。儼尊者去世后，法藏戴著頭巾說法。武則天特地下旨，為他剃度受戒。法藏去世后，清涼國師澄觀傳授他的教義，學者們尊奉他，稱之為一念圓融具德宗，也稱為賢首教。 賜予六祖大師的詔書說：大師以道契合無為之理，德行光耀于先聖。深入大乘頓教，彰顯無相真宗。因此，名聲震動十方，聲譽傳遍四海。使萬機沒有煩惱，八識都得安寧。功德超越解脫之門，心證菩提之岸。朕身居極高的地位，政事繁瑣勞累，只能空有頂禮膜拜的誠心，渴望得到醍醐般的佛法滋味，遺憾不能前往大師座下，在旁侍奉。
【English Translation】 English version: Vast and boundless is the realm of Dharma, the Sudden Teaching of Mahayana, universally covering the infinite space. The profound and extensive true teachings, broadly encompass all sentient beings. Who would have thought that in the Dharma-ending Age, we would suddenly hear the golden words of the Buddha, and in the Saha world, the secrets of the precious scripture box would be revealed. What is hoped for is to propagate the Dharma in the realms of the sands, and to proclaim the Buddhist principles in the world, so that the Dharma, like the sun and moon, will hang long and pervade the ten directions forever without decline. When I first read the precious verses, my heart was filled with joy; repeatedly studying the profound principles, my body and mind felt delighted. Although it is said that there is no speaking and no showing, the principle conforms to the non-dual gate, yet only through words can words be revealed, and the solemnity of the great thousand worlds can be expounded. Therefore, I venture to write this preface. The Shami Kang Fazang expounded the new Huayan doctrine at Taiyuan Temple. As soon as he began to explain the title of the scripture, he sensed a white light shooting out from his mouth, forming a canopy of light that remained in the air, and everyone exclaimed in amazement. Therefore, the emperor issued an edict, ordering the ten eminent monks of the capital to give Fazang the full precepts, and bestowed upon him the title of Xianshou (Worthy Head). He was also ordered to enter Dabiankong Temple to participate in the translation of Buddhist scriptures. In the first year of Chang'an, the emperor ordered him to explain the new Huayan Sutra at the Buddha's Prophecy Temple in Dongdu. When he spoke of the Avatamsaka World Chapter, he sensed a violent earthquake. On the same day, the emperor summoned him to the Changsheng Hall and asked about the meaning of the ten layers and six aspects of the Indra's Net, which Fazang expounded in an orderly manner. He also pointed to the golden lion at the corner of the hall and explained to the emperor the principle of the inexhaustible function of taking and using, which Empress Wu Zetian suddenly understood. Therefore, people collected his words and named them 'The Chapter of the Golden Lion'. Initially, Venerable Yan transmitted the Huayan doctrine of Dushun, and Fazang served Venerable Yan, fully receiving his teachings. After Venerable Yan passed away, Fazang preached with a turban on his head. Empress Wu Zetian specially issued an edict to have him tonsured and ordained. After Fazang passed away, the National Teacher Qingliang Chengguan transmitted his teachings, and scholars revered him, calling it the 'Doctrine of Perfect Interfusion of One Thought and Complete Virtue', also known as the 'Xianshou Doctrine'. The edict bestowed upon the Sixth Patriarch says: 'The Master's Dao is in harmony with the principle of non-action, and his virtue shines upon the former sages. He has deeply entered the Sudden Teaching of Mahayana and manifested the true essence of non-form. Therefore, his name shakes the ten directions and his reputation spreads throughout the four seas. He enables all machines to be free from troubles and all eight consciousnesses to be at peace. His merits surpass the gate of liberation, and his mind has realized the shore of Bodhi. I, residing in the highest position, am burdened with complicated affairs, and can only have the sincerity of bowing and worshiping in vain, longing for the taste of the Dharma like nectar. I regret that I cannot go to the Master's seat and serve by his side.'
聆音。傾求出離之源。高步妙峰之頂。師以宏揚之內。大濟群生。橫舟楫于苦海之中。救沉溺於愛河之岸。今遣中書舍人吳存穎。專持水晶缽一副。摩納一條。白氎兩端。香茶五角。錢三百貫。前件物微伸供養。以表朕之情誠。仍委韶州節。加宣問安。恤山門。毋使異徒。喧煩梵宇。萬歲通天元年 來(南華石刻)。
戊戌 聖曆元年。天后欲造大像。用工凡數百萬。令天下僧尼。每日人出一錢。以助其功。狄仁傑上疏諫曰。臣聞。為政必先人事。陛下於群生迷謬。溺喪無歸。欲令像教兼行。睹相生善。非為塔廟。必欲崇奢。豈令僧尼。皆須檀施。得幾尚舍。而況其餘。今之伽藍。制過宮闕。窮奢極侈。繪𦘕盡工。寶庋殫于綴飾。[王*(十/(罩-卓+衣))]琳竭于輪奐。工不使鬼。必在役人。物不天來。須從地出。損於百姓。將何以求生之有時。用之無度。編戶所奉。常若不克。痛切肌膚。不辭棰楚。游僧一說。矯陳禍福。剪須解衣。仍慚其少。亦有離間骨肉。事均路人。身自納妻。謂無彼我。皆托佛法。詿誤生人。里陌動有寶坊。阛阓亦立精舍。化誘所給。切于官徴。法事所須。嚴於制來。膏腴美業。倍取其多。水碾莊園。數亦非少。逃丁避罪。並集法門。無名之僧。凡有幾萬。都下檢括。已得數千。
【現代漢語翻譯】 現代漢語譯本： 聆聽教誨，探求脫離輪迴的根源，登上妙峰之頂。大師以弘揚佛法為己任，普度眾生，在苦海中橫渡慈航，拯救沉溺於愛慾之河的眾生。今派遣中書舍人吳存穎，專程奉上水晶缽一副，摩納（一種絲織品）一條，白氎（粗布）兩端，香茶五角，錢三百貫。以上物品雖微薄，但表達朕的誠意。並委派韶州節度使，代為宣慰問候，體恤山門，不要讓其他教派的人，喧鬧擾亂佛寺的清凈。萬歲通天元年（南華石刻）。
戊戌年，聖曆元年，天后（武則天）想要建造大佛像，耗費的工力達數百萬。命令天下僧尼，每人每天出一文錢，來資助這項工程。狄仁傑上疏勸諫說：『臣聽說，治理國家必須先重視人事。陛下對於眾生迷惑顛倒，沉溺喪亡而無所歸依的情況，想要讓佛像教化和人事並行，看到佛像而產生善念。如果不是爲了建造塔廟，一定要崇尚奢侈，難道要讓僧尼，都必須靠信徒的佈施嗎？能得到多少賞賜呢？更何況其他的開銷。如今的伽藍（寺廟），規模超過了宮殿，窮盡奢華，繪畫裝飾都極盡精工。寶物堆積如山，綴飾華麗。[王*(十/(罩-卓+衣))]琳（人名）竭盡全力建造。工程不驅使鬼神，必定要役使百姓。物資不是從天上掉下來的，必須從地上產出。損害百姓，將用什麼來求得百姓生存的機會呢？耗費沒有節制，百姓所奉獻的，常常感到不足。痛苦深入肌膚，也不敢違抗鞭打。遊方僧人隨便說說，就虛假地陳述禍福。剃掉鬚髮，脫下俗衣，還慚愧奉獻太少。也有離間骨肉親情，如同路人一般。自身娶妻，認為沒有彼此的分別。都假託佛法，欺騙誤導百姓。鄉村裡巷到處都有寺廟，市場里也建有精舍。化緣所得，比官府徵收還要厲害。做法事所需要的物品，比朝廷的制度還要嚴格。肥沃的田產，加倍地獲取。水磨莊園，數量也不少。逃避兵役和罪責的人，都聚集到佛門。無名的僧人，總共有幾萬。京城裡進行檢查，已經抓到數千人。』
【English Translation】 English version: Listen to the teachings, seek the source of liberation, ascend to the summit of Wonderful Peak. The master takes it as his mission to propagate the Dharma, to deliver all sentient beings, to cross the sea of suffering with the ship of compassion, and to save those who are drowning in the river of desire. Now I dispatch Wu Cunying, a scribe of the Central Secretariat, to specially present a pair of crystal bowls, a piece of Mona (a type of silk fabric), two ends of white hemp cloth, five corners of fragrant tea, and three hundred strings of cash. These items, though meager, express my sincerity. And I appoint the Commissioner of Shaozhou to convey my greetings and concern, to care for the monastery, and not to allow people of other faiths to disturb the tranquility of the Buddhist temple. The first year of Wansui Tongtian (Nan Hua Stone Carvings).
In the year of Wuxu, the first year of Shengli, Empress Tianhou (Wu Zetian) wanted to build a large Buddha statue, which cost millions of labor. She ordered the monks and nuns of the world to contribute one coin per person per day to help with the project. Di Renjie submitted a memorial to advise: 'I have heard that governing a country must first value human affairs. Your Majesty, regarding the confusion and delusion of sentient beings, their drowning and loss without refuge, you want to let the teachings of the Buddha statue and human affairs go hand in hand, to generate good thoughts by seeing the Buddha statue. If it is not for building pagodas and temples, and you must advocate extravagance, must all monks and nuns rely on the donations of believers? How much reward can be obtained? Moreover, what about other expenses? Today's monasteries (Galan), their scale exceeds the palaces, exhausting luxury, and the painting decorations are extremely elaborate. Treasures are piled up like mountains, and the decorations are gorgeous. [王*(十/(罩-卓+衣))] Lin (a person's name) exhausted all efforts to build. Engineering does not drive ghosts and gods, it must employ the people. Materials do not fall from the sky, they must come from the earth. Harming the people, what will be used to seek the opportunity for the people to survive? Spending is unlimited, and what the people offer often feels insufficient. The pain is deep in the skin, and they dare not disobey the whipping. Wandering monks casually say, and falsely state good and bad fortune. Shaving their beards and hair, taking off their secular clothes, they are still ashamed to offer too little. There are also those who alienate family relationships, like strangers. They marry themselves, thinking there is no distinction between each other. They all pretend to be Buddhist, deceiving and misleading the people. Temples are everywhere in villages and alleys, and hermitages are also built in the markets. What is obtained from begging is more severe than the government's collection. The items needed for Buddhist rituals are stricter than the court's system. Fertile fields are taken many times over. Water mill estates are also numerous. Those who escape military service and crimes gather in the Buddhist gate. There are tens of thousands of nameless monks in total. The capital city conducted an inspection and has already caught thousands of people.'
且一夫不耕。猶受其弊。浮食者眾。又劫人財。臣每患。惟實悲痛。往在江表。像法盛興。梁武簡文舍施無限。及乎三淮沸浪(唐書作二淮今依通鑑)。五嶺騰煙。列剎盈衢。無救危亡之禍。緇衣蔽路。豈有勤王之師。比年以來。風塵屢擾。水旱不節。征役稍繁。家業先空。瘡痍未復。此時興役。力所不堪。伏惟。聖朝功德無量。何必要營大像。而以勞費為名。雖斂僧錢。百未支一。尊容既廣。不可露居。覆以百層。尚憂未遍。自余廊廡。不得全無。又云。不損國財。不傷百姓。以此事主。何謂為忠臣。臣今思惟。兼采眾議。咸以為。如來設教。以慈悲為主。下濟群品。應是本心。豈欲勞人以存虛飾。當今有事邊境未寧。宜寬征鎮之徭。省不急之費。設令雇作。皆以利趍。既失田時。自然棄本。今不樹稼。來歲必饑。役在其中。難以取給。況無官助。義無得成。若費官財。又盡人力。一隅有難。將何救之。不納(唐策及通鑑)。
辛丑 長安元年正月。以成州古佛跡現。阪元大足○四月。太后復說天下僧尼。作大像于白馬阪。令春宮尚書武攸寧撿校。糜費巨億。天官侍郎李嶠上疏曰天下編戶。貧弱者眾。造像錢現有一十七萬緡。若將散施。人與一千。濟得一千七萬餘戶。拯飢寒之弊。省勞役之勤。順諸佛慈悲之
【現代漢語翻譯】 現代漢語譯本：如果有一個人不耕種，大家都會受到他的影響。遊手好閒的人多了，就會掠奪別人的財產。我常常為此擔憂，感到非常悲痛。過去在江南一帶，佛教非常興盛，梁武帝和簡文帝佈施的錢財不計其數。等到三淮地區戰火紛飛（《唐書》作『二淮』，現在按照《資治通鑑》的說法），五嶺地區狼煙四起，寺廟遍佈道路，卻無法挽救危亡的局面。僧侶們遍佈道路，哪裡有勤王的軍隊呢？近年來，戰亂頻繁，水旱災害不斷，徵兵勞役也越來越繁重，百姓的家業早已空虛，創傷尚未恢復。在這個時候興建工程，百姓的力量無法承受。我希望聖朝能夠明白，您的功德已經無量，何必要建造巨大的佛像，而落得勞民傷財的名聲呢？即使收取僧人的錢財，也難以支付百分之一的費用。佛像的尊容既然如此巨大，就不能露天安置，即使覆蓋上百層，還擔心不能完全遮蓋。至於其他的廊廡，也不能完全沒有。又說，不損害國家的財產，不傷害百姓，用這件事來侍奉君主，怎麼能算是忠臣呢？我現在思考，並採納了大家的意見，都認為，如來佛祖設立佛教，是以慈悲為本，救濟眾生，這應該是他的本心。怎麼會想要勞役百姓來儲存虛假的裝飾呢？當今邊境有戰事，尚未平定，應該減輕邊境地區的徭役，節省不必要的開支。即使是僱人來做，都是爲了利益而奔波，既然錯過了農時，自然會放棄農業。今年不種植莊稼，明年一定會發生饑荒，百姓被徭役所困，難以得到供給。況且沒有官方的幫助，這件事義理上是無法成功的。如果耗費官方的錢財，又用盡百姓的力量，一旦某個地方發生災難，又用什麼來救濟呢？（皇帝）沒有采納（他的建議）。 長安元年正月，因為成州出現古佛的遺蹟，在阪元建造了大足佛像。四月，太后再次命令天下的僧尼，在白馬阪建造大佛像，命令春宮尚書武攸寧負責監督。耗費了巨大的錢財。天官侍郎李嶠上書說，天下的百姓，貧困弱小的很多，現在建造佛像的錢有一十七萬緡（古代的錢幣單位），如果將這些錢財分發給百姓，每人分一千，就可以救濟一千七百多萬戶人家，解除飢寒的困境，減輕勞役的負擔，這才是順應諸佛慈悲的心意。
【English Translation】 English version: If even one person does not cultivate the land, everyone will suffer the consequences. If there are too many idlers, they will plunder the wealth of others. I often worry about this and feel deeply saddened. In the past, in the Jiangnan region, Buddhism flourished greatly. Emperor Wu of Liang and Emperor Jianwen made countless donations. But when the flames of war raged in the Three Huai regions (the Book of Tang says 'Two Huai', but now following the Zizhi Tongjian), and smoke billowed in the Five Ridges, temples filled the roads, yet they could not save the situation from collapse. Monks and nuns filled the roads, but where were the armies loyal to the emperor? In recent years, wars have been frequent, droughts and floods have been constant, and conscription and corvée labor have become increasingly heavy. The people's families have long been emptied, and their wounds have not yet healed. To undertake construction projects at this time is beyond the people's ability to bear. I hope that the Holy Dynasty can understand that your merits are already immeasurable. Why is it necessary to build a huge Buddha statue and earn a reputation for exhausting the people and wasting money? Even if the money of the monks is collected, it will be difficult to pay for even one percent of the cost. Since the Buddha's image is so huge, it cannot be placed in the open air. Even if it is covered with hundreds of layers, there is still concern that it will not be completely covered. As for the other cloisters, they cannot be completely absent. It is also said that it does not harm the property of the country, nor does it harm the people. To serve the ruler with this matter, how can it be considered a loyal minister? I am now thinking, and adopting everyone's opinions, and everyone believes that the Tathagata (Thus Come One, Buddha) established Buddhism with compassion as its foundation, to save all beings. This should be his original intention. How could he want to burden the people with labor to preserve false decorations? Today, there are wars on the borders, which have not yet been pacified. We should reduce the corvée labor in the border areas and save unnecessary expenses. Even if people are hired to do it, they are all running for profit. Since they have missed the farming season, they will naturally abandon agriculture. If crops are not planted this year, there will surely be famine next year. The people are trapped by corvée labor and it is difficult to obtain supplies. Moreover, without official assistance, this matter cannot be accomplished in terms of righteousness. If official money is spent and the people's strength is exhausted, what will be used to save the situation if a disaster occurs in one area? (The emperor) did not accept (his advice). In the first month of the first year of Chang'an, because traces of an ancient Buddha appeared in Chengzhou, a large Buddha statue was built in Banyan (Ban Yuan) . In April, the Empress Dowager again ordered the monks and nuns of the world to build a large Buddha statue in Baima (White Horse) Slope, and ordered Wu Youning, the Minister of the Spring Palace, to be responsible for supervision. It cost a huge amount of money. Li Qiao, the Attendant of the Ministry of Personnel, submitted a memorial saying that there are many poor and weak people among the registered households in the world. The money for building the Buddha statue now amounts to 170,000 strings (ancient unit of currency). If this money is distributed to the people, with each person receiving 1,000, it can help more than 17 million households, relieve the suffering of hunger and cold, and reduce the burden of corvée labor. This is in accordance with the compassionate heart of all Buddhas.
心。沾聖君亭育之意。人神胥悅。功德無窮。方作過後因緣。豈如現在果報○監察御史張廷圭上疏曰。臣聞。佛者以覺知為義。因心而成。不可以諸妄見也。不可以像飾求也。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。此明真如之果不外求也。陛下信心歸依。發弘誓願。莊其塔廟。廣其尊容。已遍於天下久矣。蓋有住于相。而行佈施。非最上第一希有之法。何以言之。經云。若人滿三千大千世界七寶。以用佈施。及洹河身命佈施。其福甚多。若人於此經中。受持及四句偈等。為人演說。其福勝彼。如佛所言。陛下傾四海之財。殫萬人之力。窮山之木。以為塔寺。極冶之金。以為尊像。勞則甚矣。費則多矣。而所獲福緣。不愈于殫房之跡。且菩薩所作福德。不應貪著。蓋有為之法。不足高也。況此營建。事殷土木。或闡發盤礴。峻筑階墀。或填塞川澗。通轉采斫。輾壓蟲蟻。動盈巨億。豈佛標坐夏之儀。愍蠢動而不忍殺害其生哉。又役鬼不可。唯人是勞。通計工匠。率多貧寠。朝驅暮役。勞筋苦骨。簟食瓢飲。晨炊星飯。飢渴所致。而貧缺猶多。郡縣徴斂。星火逼迫。或謀討靡所。或鬻賣以充。怨聲在路。和氣未洽。豈佛標隨喜之義。愍愚蒙而不忍奪其產哉。且邊朔未寧。軍旅日給。天下虛竭。海內勞
【現代漢語翻譯】 現代漢語譯本：心，沾染聖君亭育之意，人神都感到喜悅，功德無窮。但那是過後才產生的因緣，怎麼比得上現在的果報呢？監察御史張廷圭上疏說：『臣聽說，佛的意義在於覺知，因心而成就，不可以各種虛妄的見解去理解，也不可以通過外在的形象裝飾去追求。經書上說，如果用外在的形象來看我，用聲音來求我，這個人就是在走邪道，不能見到如來。』這說明真如的果實不能向外尋求。陛下信心歸依，發下宏大的誓願，莊嚴塔廟，擴大佛像的尊容，已經遍佈天下了很久了。但這是執著于外在的形象而行佈施，不是最上、第一、稀有的方法。為什麼這麼說呢？經書上說，如果有人用充滿三千大千世界的七寶來佈施，以及用像恒河沙一樣多的身命來佈施，他的福報非常多。但如果有人在這部經中，受持甚至四句偈等，為他人演說，他的福報勝過前者。正如佛所說，陛下傾盡四海的財富，耗盡萬人的力量，用盡山中的木材，來建造塔寺；用盡冶煉的金子，來製作佛像。勞累是太勞累了，花費是太多了，而所獲得的福緣，還不如殫房的遺蹟。而且菩薩所作的福德，不應該貪著。因為有為之法，不足以推崇。更何況這種營建，大事興土木，有的開鑿山石，高高地築起臺階；有的填塞河川溝壑，開通運輸採伐的道路，輾轉壓死蟲蟻，動輒盈千累萬。這難道符合佛陀標榜的坐夏之儀，憐憫蠢動的生命而不忍心殺害它們嗎？而且役使鬼神是不可能的，只有百姓在勞苦。總計工匠，大多是貧窮的人，早晚驅使，勞累筋骨，吃的是粗糧，喝的是瓢里的水，早晨燒火做飯，晚上披星戴月，飢渴交加，而貧困依舊很多。郡縣徵收賦稅，像星火一樣緊迫，有的人想辦法也無處可討，有的人賣兒賣女來充數，怨聲載道，和氣不能融洽。這難道符合佛陀標榜的隨喜之義，憐憫愚昧無知的人而不忍心奪取他們的財產嗎？況且邊境尚未安定，軍隊每天都需要供給，天下已經空虛，海內百姓勞苦不堪。
【English Translation】 English version: The mind, imbued with the nurturing intent of the sage ruler, brings joy to both humans and deities, resulting in boundless merit. However, that is a cause and effect relationship that arises afterward; how can it compare to the present rewards? Zhang Tinggui (Surveillance Censor), submitted a memorial stating: 'I have heard that the meaning of Buddha lies in awareness and is achieved through the mind. It cannot be understood through various deluded views, nor can it be sought through external adornments. The scripture says, 'If one sees me through form, or seeks me through sound, that person is walking a wrong path and cannot see the Tathagata (如來).' This clarifies that the fruit of true suchness (真如) cannot be sought externally. Your Majesty, with faithful refuge, has made great vows, adorned pagodas and temples, and enlarged the venerable images of the Buddha, which has spread throughout the land for a long time. However, this is clinging to external forms while practicing charity, not the most supreme, foremost, and rare method. Why do I say this? The scripture says, 'If one uses the seven treasures filling three thousand great chiliocosms (三千大千世界) for charity, and uses as many bodies and lives as the sands of the Ganges River (洹河) for charity, their merit is very great. But if one in this scripture, upholds even a four-line verse (四句偈) and explains it to others, their merit surpasses the former.' As the Buddha said, Your Majesty exhausts the wealth of the four seas, depletes the strength of ten thousand people, and uses up the wood from the mountains to build pagodas and temples; exhausts the refined gold to create Buddha images. The labor is too strenuous, the expenses are too great, and the merit gained is not even comparable to the traces of the Danfang (殫房) ruins. Moreover, the merit that a Bodhisattva (菩薩) accumulates should not be clung to. Because conditioned dharmas (有為之法) are not worthy of high regard. Furthermore, this construction involves major earthworks, some involving quarrying rocks and building high platforms; others involving filling rivers and streams, opening up transportation and logging roads, crushing insects and ants, easily numbering in the millions. Does this align with the summer retreat (坐夏) practice advocated by the Buddha, who has compassion for all sentient beings and cannot bear to kill them? Moreover, it is impossible to employ ghosts; only the people suffer. Counting the artisans, most are poor, driven from morning till night, toiling their muscles and bones, eating coarse food, drinking from gourds, cooking under the stars, suffering from hunger and thirst, yet poverty remains widespread. The counties collect taxes, pressing like wildfire, some seeking ways but finding none, others selling their children to make up the difference, resentment fills the roads, and harmony cannot be achieved. Does this align with the joy of giving (隨喜) advocated by the Buddha, who has compassion for the ignorant and cannot bear to seize their property? Moreover, the borders are not yet secure, the military requires daily supplies, the empire is exhausted, and the people within the seas are suffering.'
弊。伏惟。陛下悛之重恩。菩薩之行。為利益一切眾生。應如是佈施。則其福德。若使東西南北四維上下虛空。不可思量矣。何必勤于住相。凋眾生之業。崇不急之務乎。臣以時政之論。宜先邊境。蓄府庫。養人力。以釋教論之。則宜救苦厄。滅諸相。崇無為。伏願。陛下察臣之愚。行佛之意。務以理為上。不以人廢言。幸甚幸甚。
天后召廷圭。賜以金帛。而慰喻之(唐史及通鑑)。○天官侍郎李嶠覆上疏。其略曰。大崇佛寺。功費浩廣。恐結怨三靈。蒙謗四海。今道人私度。幾數十萬。國計軍防。並仰戶口。今丁皆出家。兵悉入道。征行租賦。何以備之。愿訪察括取。要奸猾不得而隱(通鑑)○蘇環字昌容。轉福州大都督。時遣十道使。括天下戶口。環曰。僧尼像濫相半。請並寺著。僧常員數。闕則補之。武后善之(通鑑)。
乙巳 正月大臣等請太后。傳位太子。徙居上陽宮。帝帥百官。上太后尊號則天大聖皇帝 中宗是月即位。改元神龍 四月降禮。召曹溪六祖禪師入京。詔曰。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。密受忍大師衣法。可就彼問。今遣內侍薛簡。馳詔仰請。愿師慈念。速赴京師。祖以表辭疾。愿終林麓。薛簡曰。京城禪德。皆欲得會道。當
【現代漢語翻譯】 現代漢語譯本： 弊端啊！我懇請陛下體諒悔改的深重恩情，效仿菩薩的行徑，爲了利益一切眾生，應當如此佈施，那麼所獲得的福德，就像東西南北四維上下虛空一樣，不可思量啊！何必致力於執著于表象，損害眾生的事業，崇尚不緊急的事務呢？臣認為，從時政的角度來看，應該優先考慮邊境安全，積蓄府庫，養育人力；從佛教的教義來看，就應該救濟苦難，滅除各種表象，崇尚無為。我懇請陛下明察臣的愚見，施行佛的意旨，務必以理為上，不要因為人而廢棄正確的言論，實在是萬幸啊，萬幸啊！
天后(武則天)召見廷圭，賞賜他金帛，並加以慰問(出自《唐史》及《資治通鑑》)。天官侍郎李嶠再次上疏，其大意是：大肆興建佛寺，耗費巨大，恐怕會招致天神的怨恨，蒙受四海的誹謗。現在私自出家為僧的人，幾乎有數十萬之多，國家的財政和軍事防禦，都仰仗戶口。如今百姓都出家了，士兵都當了和尚，徵收賦稅，用什麼來準備呢？希望朝廷訪查並登記戶口，防止奸猾之徒隱瞞戶口(出自《資治通鑑》)。蘇環，字昌容，升任福州大都督。當時朝廷派遣十道使，普查天下戶口。蘇環說：『僧尼和佛像的數量，幾乎各佔一半。』請求合併寺廟，確定僧人的常額，缺額則補充。武后認為他的建議很好(出自《資治通鑑》)。
乙巳年正月，大臣們請求太后(武則天)將皇位傳給太子，遷居上陽宮。皇帝(中宗)率領百官，尊奉太后尊號為則天大聖皇帝。中宗在這個月即位，改年號為神龍。四月，朝廷以隆重的禮儀，召請曹溪六祖禪師(慧能)入京。詔書說：『朕請安秀二位禪師(神秀)，在宮中供養，在處理國家大事的閑暇，經常研究佛法。二位禪師都推讓說，南方有能禪師(慧能)，秘密地接受了忍大師(弘忍)的衣缽和佛法，可以向他請教。現在派遣內侍薛簡，快馬加鞭地傳達詔書，仰望禪師慈悲，迅速前往京師。』六祖(慧能)以表章推辭有病，希望終老於山林。薛簡說：『京城的禪宗修行者，都想得到您的教誨。』
【English Translation】 English version: Alas! I humbly beseech Your Majesty to appreciate the profound grace of repentance, to emulate the conduct of a Bodhisattva, and for the benefit of all sentient beings, to give alms in such a way that the resulting merit would be as immeasurable as the space in all directions. Why be diligent in clinging to appearances, harming the endeavors of the populace, and exalting unimportant matters? In my opinion, from the perspective of current affairs, priority should be given to border security, accumulating the treasury, and nurturing the people's strength; from the perspective of Buddhist teachings, one should relieve suffering, extinguish all forms of attachment, and revere non-action. I humbly implore Your Majesty to discern my foolishness, to implement the Buddha's intentions, and to prioritize reason above all else, not to reject correct words because of the person who speaks them. It would be most fortunate, most fortunate!
The Empress Dowager (Wu Zetian) summoned Tinggui, bestowed upon him gold and silk, and comforted him (from 'History of the Tang Dynasty' and 'Zizhi Tongjian'). Li Qiao, the Vice Minister of the Ministry of Personnel, submitted another memorial, the gist of which was: 'Extensive construction of Buddhist temples incurs vast expenses, which may provoke the resentment of the heavens and incur slander from all corners of the land. Now, there are nearly hundreds of thousands of people who have privately become monks. The nation's finances and military defense rely on the population. If the people all become monks and the soldiers all enter the monastic order, how will we prepare for the collection of taxes? I hope the court will investigate and register the population to prevent cunning individuals from concealing their households' (from 'Zizhi Tongjian'). Su Huan, whose courtesy name was Changrong, was promoted to Grand Commandant of Fuzhou. At that time, the court dispatched envoys to ten circuits to conduct a census of the population. Su Huan said, 'The number of monks, nuns, and Buddhist images is almost equal. I request that temples be merged, the number of monks be fixed, and vacancies be filled.' Empress Wu approved of his suggestion (from 'Zizhi Tongjian').
In the year Yisi, the first month, the ministers requested the Empress Dowager (Wu Zetian) to abdicate the throne to the Crown Prince and move to Shangyang Palace. The Emperor (Zhongzong) led the officials in bestowing upon the Empress Dowager the honorific title of 'Zetian Dasheng Huangdi' (Emperor Zetian the Great Sage). Emperor Zhongzong ascended the throne in this month and changed the reign title to Shenlong. In the fourth month, the court, with great ceremony, summoned the Sixth Patriarch of Caoxi (Huineng) to the capital. The imperial edict stated: 'I invited the two masters, An (Shenxiu) and Xiu (Shenxiu), to be supported in the palace, and in my spare time from state affairs, I often studied the Dharma. Both masters deferred, saying that there is a Chan master in the South, Neng (Huineng), who secretly received the robe and Dharma of Master Ren (Hongren), and one can inquire of him. Now I am sending the palace attendant Xue Jian to deliver the edict with haste, hoping that the master will be compassionate and quickly come to the capital.' The Sixth Patriarch (Huineng) declined with a memorial, claiming illness and wishing to spend his remaining years in the mountains and forests. Xue Jian said, 'The Chan practitioners in the capital all wish to receive your teachings.'
習禪定。未審師所說法如何。祖曰。道由心悟。豈在坐邪。簡曰。弟子回朝。主上必問。愿師指示心要。令得入道。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者。祖曰。此二乘小機。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。師說不生滅法。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○八月應天下行童試經。義桃通無滯者。度為僧(唐史)○上在洛陽宮。召法師會隱。與道士黃頤論義。頤義墮。又令法師凈泰。與道士李榮。于合璧宮論義。百僚畢集。榮義亦墮。制以清華宮為寺。追崇先帝(通鑑)。
丁未 景龍元年。加僧慧范銀青光錄大夫上庸縣公。餘僧九人並加五品階賜爵郡縣公。慧范造大像。于長樂坂造聖善寺。于東都兼中天西明三寺。主上及韋后皆重之。一時勢傾內外。無敢指目者矣(同前)。
戊申 二年七月。呂元泰上
【現代漢語翻譯】 現代漢語譯本 （簡）學習禪定，想知道大師所說的佛法是什麼樣的。（慧能）說：『道』由內心領悟，難道在於坐禪嗎？（簡）說：『弟子』回朝后，皇上必定會問，希望大師指示『心要』，使我能夠入道。（慧能）說：『道』沒有明暗之分。（簡）說：『明』比喻智慧，『暗』比喻煩惱，如果不以智慧照破煩惱，（又該如何呢）？（慧能）說：這是二乘小乘的見解。（簡）說：什麼才是大乘的見解？（慧能）說：『明』與『無明』，其『性』沒有兩樣。沒有兩樣的『性』，就是『實性』。這『實性』，在凡夫不減少，在聖人不增加，處於煩惱中而不亂，居於禪定中而不寂寞，『性』和『相』如如不動，就叫做『道』。（簡）說：大師所說的『不生滅法』，和外道有什麼不同？（慧能）說：外道是將滅止生，以生來顯示滅，滅了好像沒有滅，說生其實沒有生。我說本來就不生，現在也沒有滅，所以和外道不同。你想要知道『心要』，只要一切善惡，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。（簡）拜別后回朝，上表奏明慧能所說的話，皇帝讚賞了很久。不久，派遣使者賜給慧能袈裟、瓶缽等物，表達天子嚮往仰慕的心意。八月，朝廷在天下舉行行童（未成年出家者）試經，凡是義理通達沒有滯礙的，就度為僧。（出自《唐史》） 皇上在洛陽宮，召見法師會隱，與道士黃頤辯論義理。黃頤在辯論中理屈詞窮。皇上又命令法師凈泰，與道士李榮，在合璧宮辯論義理。百官都聚集觀看，李榮也在辯論中理屈詞窮。皇上下令將清華宮改為寺廟，追崇先帝。（出自《通鑑》）。 丁未年，景龍元年，加封僧人慧范為銀青光祿大夫、上庸縣公。其餘僧人九人，都加授五品官階，賜爵郡縣公。慧范建造大佛像，在長樂坂建造聖善寺，在東都兼管中天寺、西明寺三座寺廟。皇上和韋后都非常器重他，一時權勢傾動朝野內外，沒有人敢於指責議論他。（出自《同前》）。 戊申年，景龍二年七月，呂元泰上書
【English Translation】 English version (Jian) was studying Chan meditation and wanted to know what the master's Dharma was like. (Huineng) said: 'The Dao' is realized through the mind, is it necessarily in sitting meditation? (Jian) said: 'This disciple' will return to the court, and the emperor will definitely ask. I hope the master will instruct me on the 'essentials of the mind' so that I can enter the Dao. (Huineng) said: 'The Dao' has no distinction between light and darkness. (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, (what should one do)? (Huineng) said: This is the view of the Two Vehicles (Hinayana). (Jian) said: What is the view of the Mahayana? (Huineng) said: 'Light' and 'non-light', their 'nature' is not different. The 'nature' that is not different is the 'true nature'. This 'true nature' does not decrease in ordinary people and does not increase in sages. It is in afflictions without being disturbed, and it is in meditation without being lonely. 'Nature' and 'form' are such as they are, and it is called 'Dao'. (Jian) said: The 'non-arising and non-ceasing Dharma' that the master speaks of, what is the difference from the heretics? (Huineng) said: The heretics stop arising by extinguishing, and use arising to show extinction. Extinction seems not to be extinguished, and they say that arising is actually non-arising. I say that it originally does not arise, and now there is no extinction, so it is different from the heretics. If you want to know the 'essentials of the mind', just do not think about all good and evil, and you will naturally enter the pure 'body of mind', which is clear and constant, and its wonderful functions are like the sands of the Ganges. (Jian) bid farewell and returned to the court, submitting a memorial stating what Huineng had said. The emperor praised it for a long time. Soon, he sent an envoy to bestow Huineng with a kasaya (robe), a bowl, and other items, expressing the emperor's longing and admiration. In August, the court held an examination for novice monks (unordained minors) throughout the country. Those who were proficient in the meaning of the scriptures without any hindrance were ordained as monks. (From the History of the Tang Dynasty) The emperor, in the Luoyang Palace, summoned the Dharma master Huiyin and debated the principles with the Daoist Huang Yi. Huang Yi was defeated in the debate. The emperor then ordered the Dharma master Jingtai to debate the principles with the Daoist Li Rong in the Hebi Palace. All the officials gathered to watch, and Li Rong was also defeated in the debate. The emperor ordered the Qinghua Palace to be converted into a temple to honor the late emperors. (From the Comprehensive Mirror for Aid in Government). In the year Dingwei, the first year of Jinglong, the monk Huifan was given the title of Silver Green Guanglu Dafu, Duke of Shangyong County. The remaining nine monks were all given the fifth-rank official rank and granted the title of Duke of the County. Huifan built a large Buddha statue, built the Shengsan Temple in Changle Slope, and concurrently managed the Zhongtian Temple and the Ximing Temple in Dongdu. The emperor and Empress Wei both valued him very much. For a time, his power shook the court and the country, and no one dared to criticize or discuss him. (From the same source). In the year Wushen, the second year of Jinglong, in July, Lü Yuantai submitted a memorial.
疏曰。營造佛寺。月廣歲滋。勞人費財。無有窮極。昔堯舜禹湯文武。惟以儉約仁義。立德垂名。晉宋以降。塔廣𥪰起。而喪亂祖繼。由是好尚失所。奢靡相高。人不堪命故也。伏願。回營造之資。充疆場之費。使烽燧永息。群生富庶。則如來慈悲之於平等之心。孰過於此。疏奏不納(通鑑)○辛替否諫造佛寺。上疏曰。今大造佛舍。廣第宅。伐木空山。不足以充樑棟。運土塞路。不足以充檣壁。夸古耀今。逾章越制。百僚鉗口。四海傷心。夫釋教者。以清凈為本。以慈悲為主。故常體道以濟物。不為利慾以損人。故常去己以全莫不為榮身以善教。三時之月。掘山穿地。損命也。殫府虛帑。損人也。廣殿長廊。榮身也。損命不慈悲。損人不濟物。榮身不清凈。豈大神大聖之心乎。以為非佛意。違人心。自象王西下。佛教東傳。青騾不入于同前。白馬方行於漢后。風流雨散。千帝百王。飾彌盛而國彌空。保彌重而禍彌大。覆車繼軌。曾不改途。晉臣以佞佛取𠷣。梁帝以捨身構禍。若以造寺必為其理。體養人不足以經邦。則殷周以往皆闇亂。漢魏以降皆聖明。殷周已往為不長。漢魏已降為不短。臣聞夏為天子。二十餘代。而殷受之。殷為天子。二十餘代。而周受之。周為天子。三十餘代。而秦漢受之。自漢之後。歷代可知
【現代漢語翻譯】 現代漢語譯本： 疏文說：『營造佛寺，每月擴大，每年增加，勞民傷財，沒有窮盡。』從前堯、舜、禹、湯、文、武，只以節儉仁義，樹立德行，流傳美名。晉、宋以來，佛塔廣泛興建，寺廟林立，但喪亂相繼。這是由於人們的愛好和風尚失去了正確的方向，互相攀比奢靡，百姓無法承受這樣的負擔。我希望朝廷能夠將營造佛寺的資金，用來充實邊疆的軍費，使邊境的戰火永遠平息，百姓生活富足。如果真能這樣，那還有什麼能比這更符合如來佛的慈悲和平等之心呢？』但皇帝沒有采納他的奏疏（出自《資治通鑑》）。 辛替否上疏勸諫停止建造佛寺，他說：『現在大肆建造佛寺，擴建宅邸，砍伐山上的樹木，也不足以用來做棟樑；運送泥土，堵塞道路，也不足以用來做墻壁。誇耀古代，炫耀當今，超越規章制度。百官閉口不言，天下百姓傷心。佛教以清凈為根本，以慈悲為主旨。所以常常體會道義來救濟萬物，不爲了利益慾望而損害他人。所以常常捨棄自己來成全別人，不把榮身作為善教。在一年中的三個農忙月份，挖掘山地，穿鑿土地，這是損害生命啊！耗盡國庫的錢財，這是損害百姓啊！建造寬廣的殿堂和長長的走廊，這是爲了自身榮耀啊！損害生命是不慈悲，損害百姓是不救濟萬物，自身榮耀是不清凈。這難道是大神大聖的心意嗎？我認為這不符合佛的本意，違背民心。自從象王向西而去，佛教向東傳播，青騾車沒有進入潼關，白馬寺才在漢朝之後興起。風流雨散，經歷了千百位帝王，寺廟裝飾越盛，國家越空虛；寺廟的保護越重，災禍越大。前車之鑑就在眼前，卻不改變道路。晉朝的臣子因為諂媚佛教而獲得官位，梁武帝因為捨身事佛而招致禍患。如果認為建造寺廟必定能治理好國家，那麼培養人才不足以治理國家，那麼殷商和西周以前的時代都是黑暗混亂的，漢朝和魏朝以後的時代都是聖明開明的。殷商和西周以前的時代是不長久的，漢朝和魏朝以後的時代是不短促的。我聽說夏朝作為天子，傳了二十多代，被殷商取代。殷商作為天子，傳了二十多代，被周朝取代。周朝作為天子，傳了三十多代，被秦朝和漢朝取代。從漢朝之後，各個朝代的興衰就可以知道了。』
【English Translation】 English version: The commentary says: 'Constructing Buddhist temples expands monthly and increases yearly, exhausting the people and wasting wealth without end.' In the past, Yao, Shun, Yu, Tang, Wen, and Wu established virtue and passed down their names through frugality, benevolence, and righteousness. Since the Jin and Song dynasties, pagodas have been widely built and temples have sprung up everywhere, but chaos and disorder have followed. This is because people's preferences and customs have lost their proper direction, competing with each other in extravagance, and the people cannot bear such burdens. I hope that the funds used for constructing Buddhist temples can be used to replenish the military expenses on the borders, so that the flames of war can be extinguished forever and the people can live in prosperity. If this is truly the case, then what could be more in line with the compassion and equality of the Tathagata Buddha?' However, the emperor did not accept his memorial (from Zizhi Tongjian). Xin Tifou submitted a memorial advising against the construction of Buddhist temples, saying: 'Now, extensively building Buddhist temples and expanding residences, cutting down trees on empty mountains, is not enough to provide beams and pillars; transporting soil and blocking roads is not enough to provide walls. Exaggerating the past and flaunting the present, exceeding regulations and systems. The officials keep silent, and the people of the world are heartbroken. Buddhism takes purity as its foundation and compassion as its main principle. Therefore, it often embodies the Dao to relieve all things, and does not harm others for the sake of profit and desire. Therefore, it often abandons itself to fulfill others, and does not take self-glorification as good teaching. In the three busy months of the year, digging mountains and drilling the earth is harming life! Exhausting the treasury's wealth is harming the people! Building wide halls and long corridors is for self-glory! Harming life is not compassion, harming the people is not relieving all things, and self-glory is not purity. Is this the mind of a great god or a great sage? I believe that this does not conform to the Buddha's intention and violates the people's hearts. Since the Elephant King went west and Buddhism spread east, the blue mule cart did not enter Tongguan, and the White Horse Temple only arose after the Han Dynasty. The elegant customs scattered like wind and rain, and through thousands of emperors and hundreds of kings, the more ornate the temples, the more empty the country; the more important the protection of the temples, the greater the disasters. The lessons of the overturned cart are right before our eyes, yet we do not change our course. The Jin dynasty officials gained office by flattering Buddhism, and Emperor Wu of Liang brought disaster upon himself by dedicating himself to Buddhism. If it is believed that building temples will surely govern the country well, then cultivating talents is not enough to govern the country, then the eras before the Yin and Zhou dynasties were all dark and chaotic, and the eras after the Han and Wei dynasties were all enlightened and wise. The eras before the Yin and Zhou dynasties were not long-lasting, and the eras after the Han and Wei dynasties were not short-lived. I have heard that the Xia dynasty, as the Son of Heaven, lasted for more than twenty generations before being replaced by the Yin dynasty. The Yin dynasty, as the Son of Heaven, lasted for more than twenty generations before being replaced by the Zhou dynasty. The Zhou dynasty, as the Son of Heaven, lasted for more than thirty generations before being replaced by the Qin and Han dynasties. Since the Han dynasty, the rise and fall of each dynasty can be known.'
也。何者。有道之長。無道之短。豈因其窮金玉修塔廟。方得祚之長久。臣聞于經曰。菩薩心住於法而行佈施。如人入暗。則無所見。又曰。一切有為法。如夢幻泡影。如露亦如電。臣以為。減雕琢之費。以賑貧人。是有如來之德。息穿鑿之苦。以全昆蟲。是有唐虞之理。陛下緩其所急。急其所緩。親未來而疏現在。失真實而冀虛無。重俗人之所為。輕天子之功業。臣切痛之矣。當今納財。依勢者盡。度為沙彌。逃役奸訛(度為［沙彌］)沙彌。其所未度。惟貧窮與善人。將何以作范乎。將何以役力乎。以為。出家舍塵俗。離朋黨。蓄養妻子。非無私度。是致人以毀道。非廣道以求人。伏見今之宮觀臺榭。京師之與洛陽。不增修飾。猶恐奢麗。陛下尚欲填池塹損苑囿。以賑貧人無產業者。今天下之寺。蓋其無數。一寺當陛下一宮。莊嚴甚之矣。用度過之矣。是十分天下之財。而佛有其七八。陛下何有之矣。百姓何食之矣。雖以陰陽為炭。萬物為銅。役不食之夫。使不衣之士。猶尚不給。況資于天生地養。風動雨潤。而後得之乎。臣聞國無九年之儲。國非其國。伏惟。計倉稟。度府庫。百僚供給。百事用度。臣恐卒歲不充。況九年之積乎。一朝風塵再撓。宿雹薦臻。沙彌不可擐甲決。寺塔不足攘饑饉。臣切痛之。疏奏。
【現代漢語翻譯】 現代漢語譯本：是的。原因是什麼呢？因為有道的人注重長遠，無道的人只顧眼前。難道是因為花費大量金銀珠寶修建佛塔寺廟，才能獲得長久的福祚嗎？我從佛經中聽到：『菩薩的心安住在佛法上而行佈施，就像人在黑暗中行走，什麼也看不見。』又說：『一切有為法，如夢幻泡影，如露水也如閃電。』我認為，減少雕琢修飾的費用，用來賑濟貧困的人，這才是具有如來（Tathagata，佛的稱號）的德行；停止穿鑿挖掘的勞苦，保全昆蟲的生命，這才是具有唐堯虞舜的仁政。陛下您放緩應該緊急的事情，卻急於不應該著急的事情，親近未來而疏遠現在，捨棄真實而寄希望于虛無，看重世俗之人的作為，輕視天子的功業。我對此深感痛心。如今納錢求度，依仗權勢的人都能如願，爲了逃避徭役而剃度為沙彌（Sramanera，佛教出家男子）。那些沒有被允許剃度的，只有貧窮的人和善良的人。這將用什麼來作為榜樣呢？將用什麼來役使勞力呢？他們認為，出家是爲了捨棄塵世的煩惱，遠離結黨營私，但現在卻蓄養妻子，這不是無私的剃度。這是引導人們毀壞佛道，而不是廣開佛道來接引眾人。我看到如今的宮觀臺榭，京城和洛陽，即使不增加修飾，也已經足夠奢華美麗了。陛下您還想填平池塘溝壑，毀壞苑囿，來賑濟那些沒有產業的貧困百姓。如今天下的寺廟，數量多得數不清，一座寺廟就相當於陛下的一座宮殿，而且裝飾得比宮殿還要莊嚴，花費也超過了宮殿。這相當於把天下十分之七八的財富都給了佛教，陛下您還剩下什麼呢？百姓吃什麼呢？即使把陰山出產的煤炭當作木炭，把天下的萬物當作銅，役使不吃飯的奴隸，使用不穿衣服的士兵，都還不夠用，更何況是依靠天地自然生長養育，風吹雨淋才能得到的物資呢？我聽說國家沒有九年的儲備，這個國家就不能稱之為國家。我希望陛下您能計算一下糧倉的儲備，衡量一下府庫的盈虧，百官的供給，各項事務的開支，我擔心到年底都不夠用，更何況是九年的儲備呢？一旦發生戰亂，或者連續遭受冰雹災害，沙彌（Sramanera，佛教出家男子）不能披甲上陣，寺廟佛塔也不能解除飢餓。我對此深感痛心。』奏疏呈上。 疏奏。
【English Translation】 English version: Yes. What is the reason? Because those who follow the Dao value the long term, while those who do not only care about the present. Is it only by spending vast amounts of gold and jade to build pagodas and temples that one can obtain lasting blessings? I have heard in the scriptures: 'A Bodhisattva's (Bodhisattva, a being on the path to Buddhahood) mind dwells in the Dharma (Dharma, Buddhist teachings) and practices giving, like a person walking in the dark, unable to see anything.' It also says: 'All conditioned phenomena are like dreams, illusions, bubbles, shadows, like dew and like lightning.' I believe that reducing the cost of carving and ornamentation to relieve the poor is to possess the virtue of the Tathagata (Tathagata, 'Thus Gone One', an honorific title for the Buddha); ceasing the labor of digging and excavating to preserve the lives of insects is to possess the benevolent governance of Emperors Yao and Shun. Your Majesty is slowing down what should be urgent and hurrying what should not be rushed, favoring the future and neglecting the present, abandoning reality and hoping for the illusory, valuing the actions of worldly people and belittling the achievements of the Son of Heaven. I am deeply saddened by this. Nowadays, those who pay for ordination are those who rely on power and influence, and those who become Sramaneras (Sramanera, a novice Buddhist monk) do so to escape corvée labor through deceit. Those who are not allowed to be ordained are only the poor and the virtuous. What will be used as an example? What will be used to employ labor? They believe that leaving home is to abandon worldly troubles and stay away from factions, but now they are raising wives and children, which is not selfless ordination. This is leading people to destroy the Dao, not broadening the Dao to seek people. I see that the palaces, temples, and pavilions of today, in the capital and Luoyang, are already luxurious and beautiful even without adding decorations. Your Majesty still wants to fill in ponds and ditches, and destroy gardens and parks, to relieve the poor people who have no property. Today, the temples in the world are countless, and one temple is equivalent to one of Your Majesty's palaces, and it is decorated even more magnificently than the palace, and the cost exceeds that of the palace. This is equivalent to giving seven or eight tenths of the wealth of the world to Buddhism, what is left for Your Majesty? What will the people eat? Even if the coal produced in Yinshan is used as charcoal, and all things in the world are used as copper, and slaves who do not eat are employed, and soldiers who do not wear clothes are used, it is still not enough, let alone relying on the resources that are naturally grown and nurtured by heaven and earth, and obtained through wind and rain? I have heard that if a country does not have nine years of reserves, it cannot be called a country. I hope that Your Majesty can calculate the reserves of the granaries, measure the surplus and deficit of the treasury, the supply of the officials, and the expenses of all affairs. I am afraid that it will not be enough by the end of the year, let alone nine years of reserves? Once war breaks out again, or continuous hail disasters occur, Sramaneras (Sramanera, a novice Buddhist monk) cannot wear armor and fight, and temples and pagodas cannot relieve hunger. I am deeply saddened by this.' The memorial is presented. The memorial is presented.
不納(唐策)。
韋嗣立。以國所以弊。在營造寺觀。上疏諫曰。切以營造寺觀。其數極多。皆務宏博。𥪰崇瑰麗。大則費一二十萬。小尚用三五萬余。略計都用資財。動至千萬已上。轉運木石。人牛不停。費人工害農務。事既非急。人多怨咨。書曰。不作無益害有益。功乃成。不貴異物賤用物。人乃足。誠哉此言。非虛談也。目玄理微妙。歸於空寂。茍非修心定慧。諸法皆涉有為。至如瓦木雕刻等功。惟是殫竭人力。但覺相夸壯麗。豈用降伏身心。且凡所興工。皆須掘鑿。蟄蟲種類實多。每月傷殺。動即萬計。連年如是。損害可知。聖人慈悲為心。豈有須行此事。不然之理。皎在目前。在俗眾僧未通其旨。不慮府庫空竭。不思聖人憂勞。謂廣樹福田。即足增修法教。倘水旱為災人至飢餒。夷秋作梗。兵用資糧。陛下雖有龍象如雲。伽藍蓋日。豈能裨萬分之一。救元元之苦哉。于道法既以有乖。在生人極以為損。陛下豈不深謀思之(唐策)。
庚戌睿宗改元景雲。
泗洲僧伽大士。初自碎葉國。游于西涼。復顯化洛陽。萬歲通天元年。于楚州龍興寺隸名。議建佛殿。師言。吾助五百貫。乃往江畔。見數船至。招住后船。責云。無心濟物已是愚□。何故劫人更加傷害。若不捨施。沙必遭刑。舟人遂舍
【現代漢語翻譯】 現代漢語譯本： 不納（唐策）。
韋嗣立認為國家衰敗的原因在於建造寺廟道觀，於是上書勸諫說：『我認為建造寺廟道觀的數量非常多，都追求宏大廣博，雕琢崇高華麗。大的花費一二十萬，小的也要用三五萬多。粗略計算全部花費的資財，動輒達到千萬以上。轉運木頭石頭，人力牛力不停。耗費人工，妨害農業生產。事情既然不是緊急的，人們多有怨言。』《尚書》上說：『不做無益的事情，做有益的事情，功業才能成功；不看重奇異的物品，珍惜有用的物品，人民才能富足。』這話說得真對，不是虛談啊。佛法的玄妙道理，歸於空寂。如果不是修心定慧，各種法門都涉及有為。至於瓦木雕刻等工程，只是耗盡人力。只覺得互相誇耀壯麗，哪裡能用來降伏身心。而且凡是興建工程，都必須挖掘開鑿。蟄伏的蟲類種類很多，每月傷殺，動輒上萬。連年如此，損害可知。聖人以慈悲為懷，哪裡需要做這件事。不然的道理，明明白白就在眼前。在俗的僧人沒有通達這個旨意，不考慮府庫空竭，不考慮聖人的憂勞，認為廣種福田，就足以增修法教。倘若水旱成災，人民飢餓，盜賊作亂，兵士需要資糧，陛下即使有龍像一樣眾多的僧人，伽藍一樣遮蔽太陽的寺廟，哪裡能補救萬分之一，拯救百姓的痛苦呢？』對於佛法已經有所違背，對於百姓極其有害。陛下難道不應該深入謀劃思考嗎？（唐策）。
庚戌年，睿宗改年號為景雲。
泗洲僧伽大士（Sengqie Dashi of Sizhou，泗洲僧伽大師），最初從碎葉國（Suiye Kingdom）來到西涼（Xiliang），又在洛陽（Luoyang）顯現神蹟。萬歲通天元年，在楚州（Chuzhou）龍興寺（Longxing Temple）登記戶籍。商議建造佛殿，大師說：『我捐助五百貫。』於是前往江邊，看見幾艘船來到。招呼停住後面的船，責備說：『無心救濟別人已經是愚蠢，為什麼還要搶劫別人，更加傷害他們？如果不捨棄施捨，你們必定會遭受刑罰。』船伕於是捨棄了。
【English Translation】 English version: Not Accepted (Tang Ce).
Wei Sili believed that the reason for the country's decline lay in the construction of temples and monasteries, so he submitted a memorial to advise: 'I believe that the number of temples and monasteries being built is extremely large, and all pursue grandeur and splendor, carving high and magnificent structures. The large ones cost one to two hundred thousand, and the small ones still use thirty to fifty thousand or more. Roughly calculating all the funds used, it often reaches tens of millions or more. Transporting wood and stone, manpower and cattle power do not stop. It consumes labor and harms agricultural production. Since the matter is not urgent, people have many complaints.' The Book of Documents says: 'Do not do useless things, do useful things, and achievements can be made; do not value strange objects, cherish useful objects, and the people will be rich.' These words are true, not empty talk. The profound principles of Buddhism return to emptiness and tranquility. If it is not cultivating the mind and practicing wisdom, all dharmas involve activity. As for tile, wood carving, and other projects, they only exhaust manpower. One only feels like boasting about magnificence, how can it be used to subdue the body and mind. Moreover, all construction projects must be excavated. There are many kinds of hibernating insects, and every month they are injured and killed, often tens of thousands. It has been like this for years, and the damage is knowable. Sages have compassion at heart, where is the need to do this. Otherwise, the truth is clearly before our eyes. The monks in the laity have not understood this purpose, do not consider the exhaustion of the treasury, do not consider the worries of the sages, and think that planting fields of merit is enough to increase the cultivation of the Dharma. If there are floods and droughts, the people are hungry, bandits rebel, and soldiers need supplies, even if Your Majesty has as many monks as dragons and elephants, and temples as many as the sun-shading monasteries, how can it remedy one ten-thousandth and save the suffering of the people?' It is already contrary to the Dharma, and it is extremely harmful to the people. Shouldn't Your Majesty deeply plan and think about it? (Tang Ce).
In the year Gengxu, Emperor Ruizong changed the reign title to Jingyun.
The Great Master Sengqie of Sizhou (Sengqie Dashi of Sizhou), initially came from the Suiye Kingdom (Suiye Kingdom) to Xiliang (Xiliang), and then manifested miracles in Luoyang (Luoyang). In the first year of Wansui Tongtian, he registered his household in Longxing Temple (Longxing Temple) in Chuzhou (Chuzhou). Discussing the construction of a Buddhist hall, the master said: 'I will donate five hundred strings of cash.' So he went to the riverside and saw several ships coming. He called to stop the ship behind and rebuked: 'It is already foolish to have no intention of helping others, why do you have to rob others and hurt them even more? If you do not give up and donate, you will surely suffer punishment.' The boatmen then gave up.
伍伯貫。哀求救護。尋遭楊子縣檎捕。乃想江邊大士。師忽現雲中。慰之曰。知汝專念。不必他憂。嘆圓案中。赦流天下。實為寒灰髮焰。朽骨生肌矣○中宗景龍元年。詔師入宮。館于薦福寺。帝執弟子禮。三臺問法。百辟歸心。天時大旱。請至內殿祈雨。師曰。無須別物。只要御瓶。師讒傾瀉。甘雨霶注。官民歡拜。帝心大悅。為度慧儼慧岸木叉三人為侍者。御書所居額。曰普光王寺。
睿宗。景雲元年庚戌。三月三日示疾。神采如生。來就薦福寺。香泥建塔。忽穢氣滿城。帝祝云。許送歸□。愿回瑞氣。即異香郁然。傾都嘆異。奉全身歸泗洲。建塔焉。帝后問萬回。僧伽何如人。回云。觀音大士化身耳○僧伽大士。菩薩應世。或安坐深室。或振錫長途。凈瓶擲裴公之房。頓瘳辛氏疢疾。水灑石師子之口。盡療于母牙之痛。施扇則風濤無害。慈幼奉果。則趙母病苦自痊。不施鈔鑼。則裴氏鈔鑼而沒。不施駿馬。則縣令墜馬而亡。離山陽則道俗攀依。至淮陰則舟航稽首。莫不停帆獻供。息棹焚香。世壽八十三年。化緣二十七處。初三十年在本國。后五十三年化此方。神蹟非一。文繁不備祿焉(通論)○萬回號國閩縣張氏子。生貞觀六年。八九歲時。兄戍安西。其母思之。相去萬餘里。師持書朝往暮返。因號焉。
【現代漢語翻譯】 現代漢語譯本： 伍伯貫哀求僧伽救護，但不久就被楊子縣的官吏抓捕。他於是想起了江邊大士（指僧伽）。僧伽大師忽然顯現在雲中，安慰他說：『我知道你一心念我，不必為此憂慮。』於是判決被推翻，伍伯貫被赦免，流放到外地的人也被釋放回鄉，這真是枯木逢春，朽骨生肌啊！ 中宗景龍元年，皇帝下詔讓僧伽大師入宮，住在薦福寺。皇帝以弟子之禮對待他，三臺（指尚書、御史、謁者三臺）大臣向他請教佛法，百官都歸心於他。當時天時大旱，皇帝請大師到內殿祈雨。大師說：『不需要其他東西，只要御用的瓶子。』大師將瓶中的水傾瀉而出，甘雨隨即傾盆而下。官民都歡欣拜謝，皇帝非常高興，於是度慧儼、慧岸、木叉三人為侍者，並御筆題寫大師所居住的寺廟匾額，名為普光王寺。 睿宗景雲元年庚戌年三月初三，僧伽大師示現疾病，但神采奕奕，來到薦福寺，用香泥建造佛塔。忽然，污穢之氣瀰漫全城，皇帝祝禱說：『如果允許大師歸寂，愿將瑞氣歸還。』隨即異香充滿，全城都驚歎稱奇。人們將大師的全身奉送回泗洲，並建造佛塔供奉。皇帝和皇后問萬回：『僧伽是什麼樣的人？』萬回答道：『是觀音大士的化身啊！』 僧伽大士是菩薩應世，有時安靜地坐在深室之中，有時拄著錫杖行走于漫長的旅途。他用凈瓶中的水灑向裴公的房間，立刻治好了辛氏的疾病；用水灑向石獅子的口，完全治好了于母的牙痛。他施扇，則風浪平息；慈悲地給孩子水果，則趙母的病苦痊癒。不施捨鈔鑼，則裴氏的鈔鑼沉沒；不施捨駿馬，則縣令墜馬而亡。離開山陽，則道俗之人攀附依戀；到達淮陰，則船隻都停下來，船上的人都獻上供品，停止劃槳，焚香禮拜。僧伽大師世壽八十三歲，化緣二十七處。最初三十年在他的本國，後來五十三年在此方化度眾生。他的神蹟非常多，文字繁雜，無法全部記錄。（通論） 萬回，號國閩，是縣人張氏的兒子，生於貞觀六年。八九歲時，他的哥哥戍守安西，他的母親思念他，兩地相距萬餘里。萬回大師拿著書信，早上出發，晚上返回，因此得名萬回。
【English Translation】 English version: Wu Boguan pleaded for Sangha's protection, but was soon arrested by officials from Yangzi County. He then thought of the Great Being (referring to Sangha) by the river. Master Sangha suddenly appeared in the clouds, comforting him and saying, 'I know you are wholeheartedly devoted to me, so there is no need to worry.' As a result, the judgment was overturned, Wu Boguan was pardoned, and those exiled were released and allowed to return home. This was truly like withered trees blooming again and decayed bones growing flesh! In the first year of Jinglong during the reign of Emperor Zhongzong, the emperor issued an edict inviting Master Sangha to the palace, where he resided in Jianfu Temple. The emperor treated him with the respect due to a disciple, and the Three Excellencies (referring to the Shangshu, Yushi, and Yezhe Three Departments) consulted him on Buddhist teachings, with all officials turning their hearts towards him. At that time, there was a severe drought, and the emperor requested the master to pray for rain in the inner palace. The master said, 'No other items are needed, just the imperial vase.' The master poured the water from the vase, and immediately, sweet rain poured down. Officials and common people rejoiced and bowed in gratitude, and the emperor was very pleased. He then ordained Huiyan, Huian, and Moxa as attendants, and personally inscribed the name of the temple where the master resided, calling it Puguang Wang Temple. In the Gengxu year, the first year of Jingyun during the reign of Emperor Ruizong, on the third day of the third month, Master Sangha manifested illness, but his spirit was radiant. He came to Jianfu Temple and built a pagoda with fragrant mud. Suddenly, foul air filled the city, and the emperor prayed, 'If it is permissible for the master to return to quiescence, may the auspicious energy be returned.' Immediately, a strange fragrance filled the air, and the whole city marveled. People escorted the master's whole body back to Sizhou and built a pagoda to enshrine it. The emperor and empress asked Wanhui, 'What kind of person is Sangha?' Wanhui replied, 'He is the incarnation of Avalokiteśvara!' The Great Being Sangha is a Bodhisattva appearing in the world, sometimes quietly sitting in a deep chamber, sometimes walking on long journeys with a staff. He sprinkled water from a clean bottle into the room of Duke Pei, immediately curing the illness of the Xin family; he sprinkled water on the mouth of a stone lion, completely curing the toothache of Mother Yu. He provided a fan, and the wind and waves subsided; he compassionately gave fruit to a child, and Mother Zhao's suffering was cured. He did not give alms to the cymbal player, and the Pei family's cymbals sank; he did not give alms to the fine horse, and the county magistrate fell from his horse and died. Leaving Shanyang, the Taoists and common people clung to him with affection; arriving at Huaiyin, the boats stopped, and the people on board offered tributes, stopped rowing, and burned incense in worship. Master Sangha lived to the age of eighty-three, converting beings in twenty-seven places. For the first thirty years, he was in his native country, and for the next fifty-three years, he converted beings in this land. His miraculous deeds are numerous, and the texts are complex, so they cannot all be recorded. (General discussion) Wanhui, named Guomin, was the son of the Zhang family of the county, born in the sixth year of Zhenguan. When he was eight or nine years old, his elder brother was stationed in Anxi, and his mother missed him, the two places being more than ten thousand miles apart. Master Wanhui took a letter, set out in the morning, and returned in the evening, hence the name Wanhui.
高宗乃度為沙彌。垂拱四年戊子。天后延入宮。賜錦袍。令宮女給侍。中宗神龍二年。賜號法雲公。玄宗在藩。嘗私謁回。乃撫其背曰。五十年太平天子。可自愛。睿宗為湘王。每將出。回必告市人曰。天子來。少頃湘王至。其神異多類此。睿宗景雲二年十月。詔入宮。館于集賢院。給美人事之。十二月忽求閿卿河水。左右莫得。又曰。穴堂前地即得之。回飲水畢。湛然而逝。贈司徒號國公。圖形集賢院(見通論)。
嵩岳元圭禪師。伊闕人。李氏子。幼歲出家。唐永淳二年受具。𨽻閑居寺。習毗尼無懈。后謁安國師。印以真宗。頓悟玄旨。遂卜廬于獄之龐塢。一日有異人。峨冠褲褶。從者數十。輕步舒徐。稱謁。師睹其形貌。奇偉非常。乃諭之曰。善來仁者。胡為而至。曰。師寧識我耶。師曰吾觀佛與眾生等。吾一目之。豈分別邪。曰。我岳神也。能生死於人。師安得一目我哉。師曰。吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及壞汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾邪。神稽首曰。我亦聰明正直於余神。詎知師有廣大之智辯乎。愿受以正戒。令我度世。師曰。汝既乞戒。即歸戒也。所以者何。戒外無戒。又何戒哉。神曰。此理也。我聞茫然。只求師戒。我
【現代漢語翻譯】 現代漢語譯本 高宗於是讓他剃度為沙彌（佛教出家男子）。垂拱四年戊子年，天后（武則天）召他入宮，賜予錦袍，命宮女服侍。中宗神龍二年，賜號法雲公。玄宗（唐玄宗）還是藩王時，曾私下拜訪他，他撫摸著玄宗的背說：『五十年太平天子，可要自愛啊。』睿宗（唐睿宗）為湘王時，每次將要外出，回總是告訴市人說：『天子來了。』不久湘王就到了。他的神異之處多半如此。睿宗景雲二年十月，詔令他入宮，安置在集賢院，派美人服侍他。十二月忽然索要閿鄉的河水，左右的人都無法得到。他又說：『挖開堂前的地就能得到。』回喝完水后，安詳地去世了。追贈司徒，封為國公，畫像掛在集賢院（見通論）。
嵩岳元圭禪師，伊闕人，姓李。年幼時出家。唐永淳二年受具足戒，隸屬於閑居寺。學習毗尼（戒律）沒有懈怠。後來拜訪安國師，被印證為真宗，頓悟玄妙的旨意。於是選擇在獄的龐塢結廬而居。一天，有位奇異的人，戴著高高的帽子，穿著褲褶，跟隨者數十人，輕緩地走來，自稱拜謁。禪師看到他的形貌，奇特偉岸非常，於是對他說：『善來仁者，為何而來？』那人說：『禪師難道不認識我嗎？』禪師說：『我看佛與眾生平等，我一視同仁，哪裡會有分別呢？』那人說：『我是岳神（山神），能決定人的生死，禪師怎麼能一視同仁地看待我呢？』禪師說：『我本來不生，你又怎麼能讓我死？我看待身體與虛空一樣，看待我與你一樣。你能破壞虛空與你自身嗎？如果能破壞虛空以及破壞你自身，我就是不生不滅的。你尚且不能做到這樣，又怎麼能決定我的生死呢？』岳神叩頭說：『我也算是眾多神靈中聰明正直的了，哪裡知道禪師有如此廣大的智慧辯才啊！我願意接受您的正戒，讓我得以度過世間。』禪師說：『你既然乞求戒律，那就是歸於戒律了。為什麼這麼說呢？戒律之外沒有戒律，又有什麼戒律可言呢？』岳神說：『這個道理，我聽了茫然不知所措，只是懇求禪師授戒於我。
【English Translation】 English version Gaozong then had him tonsured as a Shramanera (Buddhist novice). In the fourth year of the Chuigong era, Wuzi year, Empress Dowager (Wu Zetian) summoned him to the palace, bestowed upon him a brocade robe, and ordered palace women to attend to him. In the second year of the Shenlong era under Emperor Zhongzong, he was granted the title of Duke Fayun. When Xuanzong (Emperor Xuanzong of Tang) was still a prince, he once secretly visited him, and Hui patted Xuanzong's back and said, 'A fifty-year peaceful emperor, you must cherish yourself.' When Ruizong (Emperor Ruizong of Tang) was the Prince of Xiang, whenever he was about to go out, Hui would always tell the people in the market, 'The emperor is coming.' Shortly after, the Prince of Xiang would arrive. His miraculous occurrences were mostly like this. In the tenth month of the second year of the Jingyun era under Emperor Ruizong, he was ordered to enter the palace and was housed in the Jixian Academy, with beautiful women assigned to serve him. In the twelfth month, he suddenly requested water from the Wenxiang River, but those around him could not obtain it. He then said, 'Dig the ground in front of the hall, and you will find it.' After Hui finished drinking the water, he passed away peacefully. He was posthumously granted the title of Situ and Duke of the State, and his portrait was hung in the Jixian Academy (see General Treatise).
Zen Master Yuangui of Mount Song, a native of Yique, was surnamed Li. He became a monk at a young age. In the second year of the Yongchun era of the Tang Dynasty, he received the full precepts and belonged to the Xianju Temple. He studied the Vinaya (discipline) without懈怠. Later, he visited Master Anguo and was certified as the true lineage, suddenly realizing the profound meaning. He then chose to build a hermitage in Pangwu of Yu. One day, a strange man, wearing a tall hat and trousers, with dozens of followers, walked slowly and gracefully, claiming to pay homage. The Zen master saw his appearance, which was extraordinary and majestic, and said to him, 'Welcome, benevolent one, why have you come?' The man said, 'Does the Zen master not recognize me?' The Zen master said, 'I see the Buddha and sentient beings as equal, I treat them equally, how could there be any discrimination?' The man said, 'I am the Mountain God (Yueshen), who can determine the life and death of people, how can the Zen master treat me equally?' The Zen master said, 'I am originally unborn, how can you make me die? I regard the body as the same as emptiness, I regard myself as the same as you. Can you destroy emptiness and yourself? If you can destroy emptiness and destroy yourself, then I am neither born nor die. You are not yet able to do this, how can you determine my life and death?' The Mountain God kowtowed and said, 'I am also considered intelligent and upright among the many gods, how could I know that the Zen master has such great wisdom and eloquence! I am willing to receive your correct precepts, so that I can pass through the world.' The Zen master said, 'Since you are begging for precepts, then you are returning to the precepts. Why is this so? There are no precepts outside of the precepts, so what precepts are there to speak of?' The Mountain God said, 'This principle, I hear it and am at a loss, I only beg the Zen master to give me precepts.'
身為門弟子。師為張座。秉爐正幾曰。付汝五戒。若能受持。即應曰能。不能。即曰否。神謹受教。師曰。汝能不淫乎。曰亦娶也。師曰。非謂此也。謂無羅欲也。曰能。師曰。汝能不盜乎。曰。何乏我也。焉有盜取哉。師曰。非謂此也。謂饗而福淫。不供而禍善也。曰能。師曰。汝能不殺乎。曰實司其柄。焉曰不殺。師曰。非謂此也。謂有濫誤疑混也。曰能。師曰。汝能不妄乎。曰。我正直。焉能有妄乎。師曰。非謂此也。謂先後不合天心也。曰能。師曰。汝不遭酒敗乎。曰能。師曰。如上是為佛戒也。又言。以有心奉持。而無心拘執。以有心為物。而無心想身。能如是則先天地生。不為精。後天地死。不為老。終日變化。而不為動。畢盡寂默。而不為休。悟此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫。福淫禍善不為盜。濫誤疑混不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。無汝孰為戒哉。神曰。我神通亞佛。師曰。汝神通十句五能五不能。佛則十句七能三不能。神悚然避席。胡跪曰。可得聞乎。師曰。汝能戾上帝東天行而西七曜乎。曰不能。師曰。汝能奪地祇融五嶽而結四海乎。曰不能
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。師曰。是為五不能也。佛能空一切相。成萬法智。而不能即滅定業。佛能知群生有性。窮歷劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是為三不能也。定業亦不牢久。無緣亦謂一期。眾生界本無增減。且無一人能主有法。有法無主。是謂無法。無法無主。是謂無心。如我解。佛亦無神通也。但能以無心。通達一切法爾。神曰。我誠淺昧。未聞空義。師所授戒。我當奉行。今愿報慈德。效我所能。師曰。吾觀身無物。觀法無常。塊然更何欲哉。神曰。師必命我為世間事。展我小神功。使已發心初發心未發心不信心必信心五等人。目我神蹤。知有佛有神。有能有不能。有自然有非自然者。師曰。無為是。無為是。神曰。佛亦使神護法。師寧隳叛佛耶。愿隨意垂誨。師不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而背非屏擁。汝能移北樹于東嶺乎。神曰。已聞命矣。然昏夜間必有喧動。愿師無駭。於是作禮而去。師門送。且觀之。見儀衛透迤。如王者狀。嵐靄煙霞。紛綸間錯。幢幡環珮。凌空隱沒焉。其夕果有暴風吼雷奔云震電。棟宇搖盪。宿鳥聲喧。師謂眾曰。無怖無怖。神與我契矣。詰旦和霽。則北巖松樹。盡移東嶺。森然行植。師謂其徒曰。吾沒後無令外知。若為口實。人將妖我。以開元四
【現代漢語翻譯】 師（指六祖慧能）說：『這就是五種不能。佛能空掉一切相（現象），成就萬法智慧，但不能立刻消滅已定的業報。佛能知道所有眾生的根性，窮盡經歷無數劫的事情，但不能化度沒有緣分的人。佛能度無量無邊的眾生，但不能窮盡眾生的世界。』這就是三種不能。已定的業報也不會長久不變，沒有緣分也只是一時的。眾生的世界本來就沒有增減。而且沒有一個人能主宰任何事物。事物沒有主宰，就叫做無法。無法沒有主宰，就叫做無心。依我的理解，佛也沒有神通。只是能以無心，通達一切本來如此的法則。 神（指神秀）說：『我確實淺薄愚昧，沒有聽聞過空性的道理。大師所傳授的戒律，我一定奉行。現在我願意報答您的慈悲恩德，盡我所能。』 師（指六祖慧能）說：『我看自身空無一物，看萬法變幻無常，坦然自在，還想要什麼呢？』 神（指神秀）說：『大師必定要命令我做一些世間的事情，讓我展示我微小的神通，讓已經發心、剛發心、還沒發心、不相信、必定相信這五種人，親眼看到我的神蹟，知道有佛有神，有能有不能，有自然有非自然的事情。』 師（指六祖慧能）說：『無為最好，無為最好。』 神（指神秀）說：『佛也讓神來護持佛法，大師難道要背叛佛嗎？希望您隨意指示。』 師（指六祖慧能）不得已才說：『東巖寺的屏障，光禿禿的沒有樹木。北邊的山上有樹，但背面沒有形成屏障。你能把北邊的樹移到東邊的山嶺上嗎？』 神（指神秀）說：『已經聽從您的命令了。然而在昏暗的夜晚必定會有喧鬧震動，希望大師不要驚駭。』於是作禮離去。師（指六祖慧能）送到門口，並且觀看他。看見儀仗隊伍逶迤綿延，如同王者一般。山中的雲霧煙霞，繽紛交錯。幢幡環珮，凌空隱沒不見。當晚果然有暴風怒吼，雷奔雲涌，閃電交加。房屋搖晃震動，鳥兒驚叫喧鬧。師（指六祖慧能）對眾人說：『不要害怕，不要害怕。神已經和我約定好了。』第二天早晨，天氣晴朗。北邊的松樹，全部移到了東邊的山嶺上，整齊地排列生長。師（指六祖慧能）對他的弟子說：『我去世后不要讓外面的人知道這件事，如果成為談論的把柄，人們會把我當成妖怪。』在開元四年（716年）
【English Translation】 The Master (referring to the Sixth Patriarch Huineng) said, 'These are the five impossibilities. The Buddha can empty all 'lakshanas' (phenomena), achieving the wisdom of all 'dharmas' (teachings), but cannot immediately extinguish fixed 'karma' (predetermined consequences). The Buddha can know the nature of all sentient beings, exhaustively experiencing countless 'kalpas' (eons), but cannot convert those without affinity. The Buddha can liberate immeasurable sentient beings, but cannot exhaust the realm of sentient beings.' These are the three impossibilities. Fixed 'karma' will not remain unchangeable for long, and lacking affinity is only temporary. The realm of sentient beings inherently neither increases nor decreases. Moreover, no one can dominate any 'dharma' (phenomenon). 'Dharma' without a master is called 'no-dharma' (non-phenomenon). 'No-dharma' without a master is called 'no-mind' (wu-xin). According to my understanding, the Buddha also has no supernatural powers. He can only, with 'no-mind', penetrate all things as they are. The 'Shen' (referring to Shenxiu) said, 'I am indeed shallow and ignorant, having not heard the doctrine of emptiness. The precepts taught by the Master, I will certainly uphold. Now I wish to repay your kindness and virtue, doing what I can.' The Master (referring to the Sixth Patriarch Huineng) said, 'I see my body as empty of substance, and all 'dharmas' as impermanent. Being content and at ease, what more could I desire?' The 'Shen' (referring to Shenxiu) said, 'The Master must command me to do some worldly things, allowing me to display my small supernatural powers, so that those who have already generated the aspiration, those who have just generated the aspiration, those who have not yet generated the aspiration, those who do not believe, and those who will surely believe, these five types of people, can witness my divine traces, knowing that there are Buddhas and gods, there are abilities and inabilities, there are natural and unnatural things.' The Master (referring to the Sixth Patriarch Huineng) said, 'Non-action is best, non-action is best.' The 'Shen' (referring to Shenxiu) said, 'The Buddha also employs gods to protect the 'dharma' (teachings), would the Master betray the Buddha? I hope you will instruct me as you wish.' The Master (referring to the Sixth Patriarch Huineng), having no choice, said, 'The screen of Dongyan Temple is bare and without trees. There are trees on the northern mountain, but the back does not form a screen. Can you move the northern trees to the eastern ridge?' The 'Shen' (referring to Shenxiu) said, 'I have heard your command. However, there will surely be noise and commotion during the dark night, I hope the Master will not be alarmed.' Then he bowed and departed. The Master (referring to the Sixth Patriarch Huineng) saw him off at the door, and watched him. He saw the ceremonial guard trailing and extending, like a king. The mountain's clouds and mist, were colorful and intertwined. Banners and pendants, disappeared into the sky. That night, there was indeed a violent wind roaring, thunder rumbling, clouds surging, and lightning flashing. The buildings shook and trembled, and the birds cried out in alarm. The Master (referring to the Sixth Patriarch Huineng) said to the crowd, 'Do not be afraid, do not be afraid. The 'Shen' has made an agreement with me.' The next morning, the weather was clear. The pine trees from the northern mountain, had all been moved to the eastern ridge, neatly arranged and growing. The Master (referring to the Sixth Patriarch Huineng) said to his disciples, 'After my death, do not let outsiders know about this, if it becomes a topic of discussion, people will regard me as a demon.' In the fourth year of Kaiyuan (716 AD)
年歲丙辰。囑門人曰。吾始居寺東嶺。滅后汝必置吾骸于彼。言訖。若委蛻焉。春秋七十三。門人建塔(僧傳)。
歷朝釋氏資鑒卷第六
大參真公西山䟦楊文公大年書遺教經云。乃瞿曇最後。教諸弟子語。學者罕誦習之。蓋禪家一分。往往以為不階文字。而佛可得。遂脫略經教。乃求其所謂禪者。高則高矣。至有身心顛倒。有不堪點檢處。反不若誦經持律之徒。循循規矩中。不至大謬。此經以端心正意為首。深言持戒為智慧之本。論制心如牧牛。如馭馬。不使縱逸。去嗔止妄。息欲寡求。由遠離以至精進。由禪定以造智慧。具有漸次階級。非若禪者謂一超直入如來地位。宜學者患其教之迂。不若禪之捷矣。如吾先聖。教人以下學為本。然後可以上達。學佛不由持戒。欲至定慧。猶吾儒舍六經之習。急於大成。去灑掃應對。而語天道之妙。何可得哉。文公留情佛典。此經親寫之翰墨。此非以為學佛之實地歟。真公䟦語。深明持戒。為萬行之端。而岳神非凡也。尚虔誠乞戒于圭禪師曰。我誠淺昧。未聞空義。師授戒法。我當奉行。嘻岳神自謂神通亞佛。是欲持戒。而造智慧歟。況凡夫我慢者哉。儒者有曰。吾輩議論。不及般若心經一卷。誠非謬言。 卍新續藏第 76 冊 No. 1517 歷朝釋氏資
【現代漢語翻譯】 丙辰年，（某高僧）囑咐弟子們說：『我最初住在寺廟東邊的山嶺上，我圓寂后你們一定要把我的遺骸安放在那裡。』說完，就像脫掉外殼一樣圓寂了。享年七十三歲。弟子們為他建造了塔。（出自《僧傳》）
《歷朝釋氏資鑒》卷第六
大參真公在西山題跋楊文公大年所書寫的《遺教經》時說：『這是瞿曇（Gautama，釋迦牟尼佛的姓）最後的教誨，是教導眾弟子的言語，但學佛之人很少誦讀和學習它。大概是因為禪宗的一部分人，往往認為不依賴文字也能悟佛，於是就忽略了經教，而去追求他們所謂的禪。』高是很高妙了，但以至於出現身心顛倒，有不堪檢查的地方，反而不如那些誦經持戒的人，他們循規蹈矩，不至於犯下大錯。這部經以端正心意為首要，深刻地闡述了持戒是智慧的根本，論述控制心就像牧牛、駕馬一樣，不讓它放縱。去除嗔恨，停止妄想，減少慾望，降低需求，從遠離（惡行）到精進（修行），從禪定到產生智慧，具有漸進的階梯，不像禪宗所說的一超直入如來地位。學佛的人恐怕會嫌棄它的教誨迂迴，不如禪宗的快捷。就像我的先聖（指孔子），教導人們以下學為根本，然後才可以上達。學佛不從持戒入手，想要達到定慧，就像我們儒生捨棄六經的學習，急於求成，拋開灑掃應對這些基礎，而去談論天道之妙，怎麼可能得到呢？文公（指楊大年）對佛典很有感情，這部經是他親手書寫的墨寶，這難道不是認為學佛的實在之處嗎？』真公的題跋，深刻地闡明了持戒是萬行之端，而且岳神（山神）也非同凡響，還虔誠地向圭禪師乞求戒律說：『我確實淺薄愚昧，沒有聽聞空性的道理，禪師如果傳授我戒法，我一定奉行。』 唉，岳神自認為神通亞於佛，尚且想要持戒，從而造就智慧，更何況我們這些凡夫俗子，貢高我慢的人呢？儒家有人說：『我們所議論的，比不上《般若心經》一卷。』 實在不是謬論。 《卍新續藏》第76冊 No. 1517 《歷朝釋氏資》
【English Translation】 In the year of Bingchen, (a certain eminent monk) instructed his disciples, saying, 'I initially resided on the eastern ridge of the temple. After my passing, you must place my remains there.' Having spoken, he passed away as if shedding a shell. He lived to the age of seventy-three. His disciples built a pagoda for him. (From 'Biographies of Eminent Monks')
A Mirror for the Sangha Through the Dynasties, Volume 6
The Great Participant Zhen Gong, in his postscript at West Mountain to the 'Last Teaching Sutra' written by Yang Wengong Danian, said: 'This is Gautama's (Shakyamuni Buddha's family name) final teaching, words instructing his disciples, yet Buddhist learners rarely recite and study it. It is probably because a portion of the Chan (Zen) school often believes that one can attain Buddhahood without relying on words, and thus they neglect the scriptures and teachings, pursuing what they call Chan.' It is lofty indeed, but to the point of mental and physical inversion, with places that cannot bear scrutiny. It is instead not as good as those who recite scriptures and uphold precepts, who follow the rules and regulations and do not commit great errors. This sutra prioritizes rectifying the mind and intention, profoundly elucidating that upholding precepts is the root of wisdom, discussing controlling the mind like herding cattle or driving horses, not allowing it to be unrestrained. Removing anger, stopping delusion, reducing desires, and lowering demands, from distancing (from evil deeds) to diligent (practice), from meditation to generating wisdom, it has gradual stages, unlike what the Chan school says about directly entering the Tathagata's (Buddha's) position in one leap. Buddhist learners may fear that its teachings are circuitous, not as quick as Chan. Just like my former sage (referring to Confucius), who taught people to take learning from below as the foundation, and then one can reach above. Learning Buddhism without starting from upholding precepts, wanting to attain Samadhi (concentration) and Prajna (wisdom), is like us Confucian scholars abandoning the study of the Six Classics, eager for quick success, setting aside basic tasks like sweeping and responding, and discussing the mysteries of the Way of Heaven. How can it be attained?' Wengong (referring to Yang Danian) had great affection for Buddhist texts. This sutra is his own handwritten calligraphy. Is this not considering the practical aspect of learning Buddhism?' Zhen Gong's postscript profoundly clarifies that upholding precepts is the beginning of all practices, and the Mountain God (Yue Shen) is also extraordinary, sincerely begging for precepts from Chan Master Gui, saying, 'I am indeed shallow and ignorant, having not heard the principle of emptiness. If the master transmits the precepts to me, I will certainly uphold them.' Alas, the Mountain God, considering himself with supernatural powers second only to the Buddha, still wants to uphold precepts, thereby creating wisdom, let alone us ordinary people, arrogant and conceited? 'Some Confucians say, 'What we discuss is not as good as one scroll of the Heart Sutra.' It is truly not a false statement. 'Continuation of the Buddhist Canon', Volume 76, No. 1517, 'A Mirror for the Sangha Through the Dynasties'
鑒
歷朝釋氏資鑒卷第七
閩扆峰沙門 熙仲 集
唐中
玄宗(明皇)即位 歲癸丑改開元。元年制天下軍州。各立開元寺。祝 聖道場。僧人無行業者罷為民。京城午後。不許僧道出街。
甲寅 二年。姚崇字元之。上疏曰。佛不在外求。求之於心。佛圖澄最賢。無益於全趙。羅什多藝。不救于亡秦。何充符融皆遭敗滅。齊襄梁武未免災殃。但發慈悲行事利益。蒼生安樂。即是佛身。何用妄廢奸人令壞正法。上從之。令有司。沙汰天下僧尼。以偽妄還俗者。一萬二千餘人。敕自今所在。毋得建立寺宇。舊寺頹壞應葺者。詣有司。陳牒撿視。然後聽(唐史)。
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。朕當除削。僧錄奏曰。佛于眾生。恩過天地。明逾日月。德重父母。義超君臣。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。日則晝明而不照夜。月則夜朗而不明晝。母只能養不能生。父只生不能養。君有道則臣忠。君無道則臣佞。以此而推。德並不全。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。論朗則光輝
【現代漢語翻譯】 現代漢語譯本 鑒
《歷朝釋氏資鑒》卷第七
閩扆峰沙門 熙仲 集
唐中
玄宗（明皇）即位，歲在癸丑，改元開元。開元元年，下令天下各軍州建立開元寺，作為祝聖道場。僧人中沒有修行者，則罷黜為民。京城午後，不允許僧道在街上行走。
甲寅，開元二年，姚崇，字元之，上疏說：『佛不在外求，而在於內心。佛圖澄雖然賢能，但對挽救後趙的滅亡毫無益處。鳩摩羅什多才多藝，也無法挽救秦朝的滅亡。何充、符融都遭遇失敗滅亡，齊襄王、梁武帝也未能免除災禍。只要發起慈悲之心，做利益眾生的事情，使百姓安樂，這就是佛身。何必妄自廢棄正事，讓奸人破壞正法呢？』玄宗皇帝聽從了他的建議，命令有關部門對天下僧尼進行篩選，將一萬二千多名虛假僧尼還俗。並下敕令，從今以後，各地不得新建寺廟。舊寺廟頹廢需要修繕的，要向有關部門呈報，經過檢查審覈后才能允許。（出自《唐史》）
皇帝向左街僧錄神光法師問道：『佛對眾生有什麼恩德，以至於人們要捨棄君王、親人、妻子而去侍奉他？如果說得有道理，朕就建立佛法；如果說得沒有道理，朕就廢除佛法。』僧錄回答說：『佛對眾生的恩德，超過天地，光明勝過日月，德行重於父母，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？』神光回答說：『天能覆蓋卻不能承載，地能承載卻不能覆蓋。太陽白天明亮卻不照耀夜晚，月亮夜晚明亮卻不照耀白天。母親只能養育卻不能生育，父親只能生育卻不能養育。君王有道，臣子就忠誠；君王無道，臣子就奸佞。由此推論，他們的德行都不完全。佛對眾生的恩德卻不是這樣。說覆蓋，則普覆四生；說承載，則六道都能承受。說光明，則照耀十方；說朗照，則光輝……』
【English Translation】 English version Mirror
A Mirror for the釋氏(Shishi,釋迦牟尼 followers) Through the Dynasties, Volume 7
Compiled by沙門(Shamen, Buddhist monk)熙仲(Xizhong) of 扆峰(Yifeng) in 閩(Min)
Mid-Tang Dynasty
玄宗(Xuanzong) (Emperor 明皇(Minghuang)) ascended the throne in the year 癸丑(Gui Chou), changing the era name to 開元(Kaiyuan). In the first year of 開元(Kaiyuan), he decreed that 開元(Kaiyuan) Temples be established in all military prefectures and states throughout the country as venues for祝聖(Zhusheng, praying for the emperor's well-being). Monks without virtuous conduct were dismissed and returned to civilian life. In the capital city, monks and Taoists were not allowed to go out on the streets after noon.
甲寅(Jia Yin), the second year of 開元(Kaiyuan), 姚崇(Yao Chong), styled 元之(Yuanzhi), submitted a memorial saying: 'The Buddha is not to be sought externally, but within the heart. 佛圖澄(Fotucheng) was most virtuous, but did not benefit the preservation of 趙(Zhao). 鳩摩羅什(Kumarajiva) was multi-talented, but did not save the demise of 秦(Qin). 何充(He Chong) and 符融(Fu Rong) both met with failure and destruction. 齊襄(Qi Xiang) and 梁武(Liang Wu) could not avoid disasters. Only by initiating compassion and acting to benefit sentient beings, bringing peace and happiness to the people, is this the body of the Buddha. Why wastefully dismiss upright affairs, allowing treacherous people to corrupt the true Dharma?' The Emperor 玄宗(Xuanzong) followed his advice, ordering the relevant departments to screen the monks and nuns throughout the country, returning over twelve thousand false monks and nuns to secular life. He also issued an edict that from now on, no new temples should be built anywhere. Old temples that were dilapidated and needed repair should be reported to the relevant departments, and only after inspection and verification would permission be granted. (From the History of the Tang Dynasty)
The Emperor宣(Xuan) asked the 左街僧錄(Zuojie Senglu, the head monk of the left division of the capital) 神光(Shenguang) 法師(Master): 'What kindness does the Buddha have towards sentient beings, that they would abandon their rulers, relatives, and wives to serve him? If you speak with reason, I will establish the Buddha's teachings; if you speak without reason, I will abolish the Buddha's teachings.' The 僧錄(Senglu) replied: 'The Buddha's kindness to sentient beings surpasses heaven and earth, his brightness exceeds the sun and moon, his virtue outweighs parents, and his righteousness transcends rulers and ministers.' The Emperor said: 'Heaven and earth, the sun and moon, possess the merit of creation and transformation; parents, rulers, and ministers possess the virtue of generation and nurturing. Why do you say that the Buddha's kindness surpasses these?' 神光(Shenguang) replied: 'Heaven can cover but cannot carry, earth can carry but cannot cover. The sun is bright during the day but does not illuminate the night, the moon is bright at night but does not illuminate the day. A mother can only nurture but cannot give birth, a father can only give birth but cannot nurture. When a ruler is virtuous, his ministers are loyal; when a ruler is without virtue, his ministers are treacherous. From this, their virtues are not complete. The Buddha's kindness to sentient beings is not like this. Speaking of covering, he universally covers the four types of birth; speaking of carrying, the six realms all receive him. Speaking of brightness, he illuminates the ten directions; speaking of radiance, his brilliance...'
三界。論慈則提拔苦海。論悲則度脫幽冥。論聖則眾聖中王。論神則六道自在。所以存亡普救。貴賤皆攜。惟愿陛下回心敬信。帝大悅曰。佛恩如此。非師莫宣。朕愿迴心。生生敬仰(舊史)。
乙卯 三年帝遣禮部郎中張洽。赍詔詣當陽山。起一行禪師赴闕。有旨安置光泰殿。帝數訪問以安國撫民之要。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[(廠@?)*頁]謂左右曰。真聖人也。自是頻召。咨質佛心之要。行師雍容啟沃。聖眷日隆。天下以帝從之問道。呼為天子師(舊史)。
大史上言。麟德歷浸疏。日食屢不效。開元九年詔師更造新曆。奉詔推數立術。以應之。撰開元大衍曆。師于癸亥十月。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。一晝夜而天運一週。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。以木櫃為地平。令儀半在地下。晦明朔望有準。立木二于地平。其一前置鼓以候刻。至一刻則自擊之。其一前置鐘以候辰。至一辰則自撞之。皆略施輪軸。交錯相持。稱其為神功。邢和璞。謂太史令尹愔曰。一行禪師。其聖人乎。漢之洛下閎造大初
【現代漢語翻譯】 現代漢語譯本： 三界（欲界、色界、無色界）。論慈悲，則能從苦海中提拔眾生；論悲憫，則能救度幽冥之中的眾生。論聖，則是眾聖之中的王者；論神，則是在六道中自在無礙。所以無論眾生死活都普遍救助，無論地位貴賤都一視同仁。只希望陛下能夠回心轉意，敬重信奉佛法。皇帝聽后非常高興，說：『佛的恩德如此廣大，若不是法師您，我怎麼能明白呢？我願意迴心向佛，生生世世都敬仰佛法。』（舊史記載） 乙卯年，三年，皇帝派遣禮部郎中張洽，帶著詔書前往當陽山，請一行禪師到朝廷來。有旨意將一行禪師安置在光泰殿。皇帝多次向他詢問安定國家、安撫百姓的要務。有人說一行禪師記憶力超群。皇帝有一天拿出宮中的戶籍給他看，一行禪師看完后，讓內侍拿著原本，他對著皇帝複述，沒有差一個字。皇帝非常驚訝，對左右的人說：『真是聖人啊！』從此以後，皇帝頻繁召見一行禪師，向他請教佛法的精要。一行禪師從容不迫地開導，皇帝對他的恩寵日益加深。天下人都因為皇帝跟隨一行禪師問道，而稱他為『天子師』（舊史記載）。 大史官上奏說：『麟德曆法逐漸疏漏，日食的推算屢次不準確。』開元九年，皇帝下詔讓一行禪師重新制造新的歷法。一行禪師奉詔推算數字，建立方法，以適應新的歷法。他撰寫了《開元大衍曆》。一行禪師在癸亥年十月，製造黃道儀完成。皇帝親自為黃道儀撰寫銘文，下詔安置在武成殿，給百官觀看。這個黃道儀仿照圓形天空的形狀，詳細地排列了星宿和赤道的度數。用水來衝擊輪子，讓它自己轉動，一天一夜天體執行一週。外面用兩個輪子連線著太陽和月亮，讓它們能夠執行。每天太陽向東執行一週，月亮向西執行一度，月亮執行十三度。用木櫃作為地平線，讓黃道儀一半在地底下。這樣，晦、明、朔、望的時刻都有準確的依據。在地平線上豎立兩根木頭，其中一根前面放置鼓，用來報時，到了一刻就自動敲擊。另一根前面放置鐘，用來報辰，到了一辰就自動撞擊。這些都稍微施加了輪軸，交錯相持。人們稱讚這是神妙的功勞。邢和璞對太史令尹愔說：『一行禪師，大概是聖人吧！漢代的洛下閎製造《大初歷》』
【English Translation】 English version: The Three Realms (Desire Realm, Form Realm, Formless Realm). Speaking of compassion, he lifts beings from the sea of suffering; speaking of mercy, he delivers beings from the darkness of the underworld. Speaking of holiness, he is the king among all saints; speaking of divinity, he is free and unhindered in the six paths. Therefore, he universally saves all beings, whether living or dead, and treats all, whether noble or lowly, equally. I only hope that Your Majesty can turn your heart around and respectfully believe in the Buddha Dharma. The Emperor was greatly pleased and said, 'The Buddha's grace is so vast, if not for you, Master, how could I understand it? I am willing to turn my heart to the Buddha and revere the Buddha Dharma in every lifetime.' (From the Old History) In the year of Yi-Mao, the third year, the Emperor sent Zhang Qia, a secretary of the Ministry of Rites, with an imperial edict to Mount Dangyang, to invite the Chan Master Yi Xing to the court. An imperial decree was issued to place the Chan Master Yi Xing in the Guangtai Hall. The Emperor repeatedly asked him about the important matters of stabilizing the country and pacifying the people. Some said that Yi Xing had an extraordinary memory. One day, the Emperor took out the palace registers and showed them to him. After Yi Xing finished reading them, he had a eunuch hold the original, and he recited it back to the Emperor without missing a single word. The Emperor was very surprised and said to those around him, 'He is truly a sage!' From then on, the Emperor frequently summoned Yi Xing and asked him about the essence of the Buddha's mind. Chan Master Yi Xing enlightened him with composure, and the Emperor's favor towards him increased day by day. The world called him the 'Teacher of the Son of Heaven' because the Emperor followed Yi Xing to inquire about the Way (From the Old History). The Grand Historian reported, 'The Linde Calendar is gradually becoming inaccurate, and the predictions of solar eclipses are often incorrect.' In the ninth year of Kaiyuan, the Emperor issued an edict ordering Yi Xing to create a new calendar. Yi Xing received the edict and calculated the numbers and established methods to adapt to the new calendar. He compiled the 'Kaiyuan Dayan Calendar'. In the tenth month of Guihai, Yi Xing completed the construction of the Armillary Sphere. The Emperor personally wrote an inscription for the Armillary Sphere and ordered it to be placed in the Wucheng Hall for the officials to view. This Armillary Sphere imitated the shape of the round sky, with detailed arrangements of the constellations and the degrees of the celestial equator. Water was used to drive the wheels, causing it to rotate on its own, completing one revolution of the celestial sphere in one day and night. Two wheels were connected to the sun and moon on the outside, allowing them to move. The sun moved one revolution eastward each day, the moon moved one degree westward, and the moon moved thirteen degrees. A wooden cabinet was used as the horizon, with half of the Armillary Sphere underground. In this way, the times of darkness, brightness, new moon, and full moon were accurately determined. Two wooden posts were erected on the horizon, one with a drum in front to mark the hours, which would strike automatically at each hour. The other had a bell in front to mark the time of day, which would strike automatically at each time of day. These were all slightly equipped with axles, intertwined and supporting each other. People praised it as a miraculous achievement. Xing Hepu said to Yin Yin, the Director of the Bureau of Astronomy, 'Chan Master Yi Xing, is he not a sage? Luo Xiahong of the Han Dynasty created the 'Great Beginning Calendar' (Da Chu Li) '
歷。記云。后八百年。當差一日。必有聖人。以糾正之。今年期差滿。而行師造大衍。以紏數家之謬。則洛下閎之言。不誣矣。愔亦為然。有里媼素供養師。而子偶坐罪將刑。媼悲泣請救。師憐之。令弟子捕生物得雞豕七。師曰。藏其一于甕中。作梵咒之七日。北斗盡沒。朝庭震驚。太史奏。將有變請。穰之。帝問師。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。大赦天下。媼子由是得免。師曰。出一豕則一星現。至七日而斗復如故。其秘術多類此(唐書)。
丁卯 帝召師入內。問國祚幾何。有留難否。師曰。更二十年。鑾輿有萬里之行。社稷終吉。帝驚問其故。弗答而退。封以小金合進之曰。至萬里即開。帝一日潛發視之。蓋當歸少許。及祿山亂。駕幸城都。至萬里橋忽悟。合之當歸也。終吉者。蓋昭宗初封吉王。唐國祚至昭宗而滅。是年十一月。師上表辭歸。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。容貌如生。帝親制碑。書于石。出內庫錢五十萬。建塔銅人原。謚曰大慧禪師。十六年歲戊辰。詔張說等。編次大衍曆施用。三月駕幸溫湯。道由師之塔所。帝為駐蹕徘徊。令品官詣塔。告以出豫之意。賜帛五十疋。令蒔塔前松柏。
【現代漢語翻譯】 現代漢語譯本 曆書中記載：『后八百年，當差一日，必有聖人以糾正之。』今年期限已滿，而推行修訂《大衍曆》，以糾正曆法家們的謬誤，那麼洛下閎（西漢曆法家）的話，並非虛妄啊。愔也這麼認為。有位鄉下老婦人一向供養這位禪師，而她的兒子偶然犯了罪將要被處刑，老婦人悲傷地哭泣請求禪師救助。禪師憐憫她，命令弟子捕捉生物，得到了七隻雞和豬。禪師說：『把其中一隻藏在甕中，唸誦梵文咒語七天。』結果北斗星全部消失，朝廷震驚，太史官上奏說：『將有變故，請祈禳消災。』皇帝問禪師，禪師回答說：『這沒什麼，大概是妖魔作祟。凡是嗔恨心會破壞一切善事，慈悲心能降伏一切妖魔。如果大赦天下，那麼妖魔就不能作亂了。』皇帝認為有道理，於是大赦天下，老婦人的兒子因此得以免罪。禪師說：『放出一隻豬，就有一顆星出現。』到第七天，北斗星恢復如初。他的秘術大多與此類相似（出自《唐書》）。
丁卯年，皇帝召見禪師入宮，詢問國運還有多少年，是否有阻礙和困難。禪師說：『還有二十年，皇上的車駕將有萬里之行，但國家最終是吉祥的。』皇帝驚訝地詢問原因，禪師沒有回答就退下了。禪師用一個小金盒封好一樣東西獻給皇帝，說：『到萬里之行時就打開它。』皇帝有一天偷偷打開看，裡面是少量當歸。等到安祿山叛亂，皇帝駕臨成都，到達萬里橋時忽然醒悟，金盒裡的東西是當歸啊。『終吉』的意思，大概是唐昭宗最初被封為吉王，唐朝的國運到昭宗時就滅亡了。這年十一月，禪師上表請求告老還鄉，沐浴後端坐而逝，享年四十五歲。皇帝哭得很悲傷，停止朝政三天，停放靈柩二十一天，禪師的容貌還像活著一樣。皇帝親自撰寫碑文，刻在石碑上，拿出內庫的錢五十萬，建造佛塔在銅人原，謚號為大慧禪師。十六年後，戊辰年，皇帝下詔張說等人，編纂修訂《大衍曆》並頒佈施行。三月，皇帝駕臨溫泉，路過禪師的塔所在的地方，皇帝為此駐足徘徊，命令官員到塔前，稟告出巡的目的，賜給絹帛五十匹，命令在塔前種植松柏。
【English Translation】 English version The chronicles record: 'After eight hundred years, when the cycle is off by a day, there will surely be a sage to correct it.' This year the term is complete, and the revision of the Dayan Calendar (Dà Yǎn Lì) is being implemented to correct the errors of the calendar experts. Thus, the words of Luo Xiahong (Luò Xiàhóng) (a calendar expert of the Western Han Dynasty) are not false. Yin (Yīn) also thought so. There was a village woman who always made offerings to the master, and her son accidentally committed a crime and was about to be executed. The woman wept bitterly and begged for help. The master took pity on her and ordered his disciples to capture living creatures, obtaining seven chickens and pigs. The master said, 'Hide one of them in a jar and chant Sanskrit mantras for seven days.' As a result, the Big Dipper (Běidǒu) completely disappeared, and the court was shocked. The Grand Astrologer reported, 'There will be a change, please pray for blessings to avert disaster.' The emperor asked the master, who replied, 'This is nothing, probably caused by demons. All anger destroys all good deeds, and compassion subdues all demons. If you grant amnesty to the world, then the demons will not be able to cause trouble.' The emperor agreed and granted amnesty to the world, and the woman's son was thus spared. The master said, 'Release one pig, and one star will appear.' On the seventh day, the Big Dipper returned to its original state. His secret arts were mostly similar to this (from the Book of Tang (Táng Shū)).
In the year Dingmao (Dīngmǎo), the emperor summoned the master into the palace and asked how many years the dynasty had left and whether there were any obstacles or difficulties. The master said, 'There are twenty more years, and the imperial carriage will travel ten thousand li (lǐ) (a Chinese unit of distance, approximately 500 meters), but the country will ultimately be auspicious.' The emperor was surprised and asked the reason, but the master withdrew without answering. The master sealed something in a small golden box and presented it to the emperor, saying, 'Open it when you travel ten thousand li.' One day, the emperor secretly opened it and saw that it contained a small amount of Chinese angelica root (dāngguī). When An Lushan (Ān Lùshān) rebelled, the emperor went to Chengdu (Chéngdū), and when he reached Wanli Bridge (Wànlǐ Qiáo), he suddenly realized that the contents of the golden box were Chinese angelica root. 'Ultimately auspicious' probably meant that Emperor Zhaozong (Zhāozōng) of Tang was initially enfeoffed as the Prince of Ji (Jí Wáng), and the Tang dynasty ended with Emperor Zhaozong. In November of that year, the master submitted a memorial requesting to retire to his hometown. After bathing, he sat upright and passed away at the age of forty-five. The emperor wept bitterly, suspended court for three days, and kept the coffin for twenty-one days. The master's appearance was still as if he were alive. The emperor personally wrote an inscription for the stele, which was carved on stone. He took out five hundred thousand coins from the inner treasury to build a pagoda at Tongren Plain (Tóngrén Yuán), and his posthumous title was Great Wisdom Chan Master (Dà Huì Chánshī). Sixteen years later, in the year Wuchen (Wùchén), the emperor ordered Zhang Yue (Zhāng Yuè) and others to compile and revise the Dayan Calendar and promulgate it for implementation. In March, the emperor went to the hot springs and passed by the place where the master's pagoda was located. The emperor stopped and lingered there, ordering officials to go to the pagoda and report the purpose of the tour, bestowing fifty bolts of silk and ordering pine and cypress trees to be planted in front of the pagoda.
其為聖眷如此(唐史)。
一行禪師。姓張。郯國公公謹之孫也。為僧隱於嵩山。初究太玄經義。通太衍數。聞天臺山有僧其衍頗異。往求之。至寺前。未敢入。竊于門間窺之。見僧于庭布算。勵聲曰。當有弟子。來求吾衍。門前水西流。乃教之一行突入請教。其僧顧視門外溪水。忽迴流而西。於是盡其術而教之(詩武庫)○后入嵩山。參普寂禪師。深究宗旨。睿宗景雲二年。歲辛亥二月。下詔辭疾。遁入荊州當陽山。從律師慧悟學毗尼。凡經籍一覽。畢世不忘。至玄宗開元九年四月。再詔而起。乃撰開元大衍曆。
己巳 十七年。燕國公張說。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。二空亦須空。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(本錄)。
十八年。帝御華萼樓。召二教偉匠論義。法師道氤。與道士尹謙。對辨四十餘返。謙義負。有旨。編所論入藏。目曰開元佛道論衡。
己卯 二十七年。沙門法秀夢。異僧勸
【現代漢語翻譯】 現代漢語譯本： 其受到的恩寵就是如此深厚。（唐史） 一行禪師（Yi Xing Chanshi，唐代天文學家、數學家和佛教僧侶）。姓張，是郯國公公謹的孫子。他作為僧人隱居在嵩山。起初研究《太玄經》的義理，精通太衍數。聽說天臺山有位僧人其衍頗為不凡，前去拜訪。到了寺廟前，不敢貿然進入，偷偷地在門縫裡窺視。看見僧人在庭院裡布算，大聲說道：『應當有弟子前來求教我的衍數。門前的水會西流。』於是教他。一行突然闖入請求教導。那位僧人回頭看了看門外的溪水，忽然迴流向西。於是將他的全部技藝都教給了他（詩武庫）。後來進入嵩山，參拜普寂禪師（Pu Ji Chanshi），深入研究禪宗宗旨。睿宗景雲二年，歲在辛亥二月，皇帝下詔，他以生病為由推辭，遁入荊州當陽山，跟隨律師慧悟學習毗尼（Vinaya，戒律）。凡是經書典籍，看過一遍，終生不忘。到了玄宗開元九年四月，再次下詔起用他，於是撰寫了《開元大衍曆》。 己巳年（Ji Si year）十七年，燕國公張說（Zhang Yue），作為唐朝的忠臣，文章精煉雄健，尤其擅長佛經。他撰寫了《般若心經序》，說：『萬行起於心，心是人的主宰。三乘歸於一，一是法的根本。知道心無所得，才是真正得到見性。一通則無不通，這就是玄通。』（云云）。又作《法池院法堂贊》，說：『這是佛的虛空相，這是法的微妙光。定慧不相離，這是僧的和諧義。人空法也空，二空也須空。安住於心、空、寶，這叫做三歸處。見若不染色，知若不取識，這叫做真實見，也叫做解脫知。佛觀照離生滅，諸法平等如是。』（本錄） 十八年，皇帝在華萼樓召集佛道兩教的傑出人物論辯義理。法師道氤（Dao Yin）與道士尹謙（Yin Qian）對辯四十餘次，尹謙在義理上失敗。皇帝下旨，將所論內容編入藏經，題目叫做《開元佛道論衡》。 己卯年（Ji Mao year）二十七年，沙門法秀（Fa Xiu）夢見，有奇異的僧人勸告他。
【English Translation】 English version: Such was the depth of the holy favor he received. (Tang History) The Chan master Yi Xing (Yi Xing Chanshi, Tang dynasty astronomer, mathematician, and Buddhist monk), whose surname was Zhang, was the grandson of Duke Gongjin of Tan. He lived as a recluse monk in Mount Song. Initially, he studied the meaning of the 'Tai Xuan Jing' (Book of the Great Mystery) and was proficient in the Taiyan number system. Hearing that there was a monk named Qi Yan on Mount Tiantai who was quite extraordinary, he went to visit him. Arriving at the temple, he did not dare to enter rashly but secretly peeked through the door. He saw the monk laying out calculations in the courtyard, exclaiming, 'There should be a disciple coming to seek my calculations. The water in front of the door will flow westward.' Then he taught him. Yi Xing suddenly rushed in to request instruction. The monk turned to look at the stream outside the door, which suddenly flowed backward to the west. Thereupon, he taught him all his skills (Poetry Treasury). Later, he entered Mount Song and visited Chan Master Pu Ji (Pu Ji Chanshi), deeply studying the tenets of Chan Buddhism. In the second year of Jingyun during the reign of Emperor Ruizong, in the second month of the Xin Hai year, the emperor issued an edict, but he declined due to illness and遁入Jingzhou Dangyang Mountain, following the Vinaya master Hui Wu to study the Vinaya (Vinaya, monastic rules). He never forgot any scriptures or texts after reading them once. In the ninth year of Kaiyuan during the reign of Emperor Xuanzong, in the fourth month, he was summoned again, and he then compiled the 'Kaiyuan Da Yan Calendar'. In the seventeenth year of the Ji Si year, Zhang Yue, Duke of Yan (Zhang Yue), as a loyal minister of the Tang Dynasty, wrote refined and vigorous prose and was especially skilled in Buddhist scriptures. He wrote a preface to the 'Heart Sutra', saying, 'All actions arise from the mind, and the mind is the master of man. The Three Vehicles return to the One, and the One is the source of the Dharma. Knowing that the mind has nothing to be gained is truly seeing one's nature. When one is enlightened, everything is enlightened.' (etc.). He also wrote 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 harmonious meaning of the Sangha. People are empty, and the Dharma is also empty, and the emptiness of both must also be emptied. Abiding in the mind, emptiness, and treasure, this is called the Three Refuges. If seeing does not stain color, and knowing does not grasp consciousness, this is called true seeing, and it is also called liberation and knowledge. The Buddha observes detachment from birth and death, and all dharmas are equal in this way.' (Original Record) In the eighteenth year, the emperor summoned outstanding figures from both Buddhism and Taoism to debate doctrine at the Hua'e Tower. Dharma Master Dao Yin (Dao Yin) debated with Taoist Yin Qian (Yin Qian) more than forty times, and Yin Qian failed in reasoning. The emperor issued an edict to compile the debated content into the Tripitaka, titled 'Kaiyuan Buddhist-Taoist Debate'. In the twenty-seventh year of the Ji Mao year, the Shramana Fa Xiu (Fa Xiu) dreamed that a strange monk advised him.
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。忽逢一僧云。吾導汝入。秀隨之入山。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。乃授玉簫。並袈裟一條。囑曰。持歸獻唐天子。秀還詣闕。表上所寄袈裟玉簫。帝覽之。因取玉簫調算。宛如夙御焉(通論)。
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。
僧史略曰。唐天寶元年壬午。西蕃五國來寇安西。二月十一日。奏請兵解援。發師萬里。累月方到。近臣奏。旦詔不空三藏。入內持念。玄宗秉爐。不空誦仁王護國陀羅尼。方二七遍。帝忽見神人五百餘員。帶甲荷戈。在殿前。帝問不空。對曰。此毗沙門天王第二子獨健。副陛下誠心。往救安西也。其年四月。安西奏。二月十一日巳時後。城東北三十里。雲霧冥晦。有神可長丈餘。身被金甲領兵。威武雄盛。至酉時。鼓角大鳴。地震山搖。經二日。蕃寇奔潰。卷甲而去。斯須城樓上。有光明天王
【現代漢語翻譯】 現代漢語譯本： 有人捐獻了五百件袈裟。玄奘法師前往終南山，打算將這些袈裟捐贈給迴向寺的僧人。於是他開始尋找回向寺，但找遍了山中也沒有找到。忽然遇到一位僧人說：『我帶你進去。』玄奘法師便跟隨他進入山中。到了一個極深的地方，只見雲霧遮掩著巖洞。僧人便鉆木取火，焚香禮拜。忽然雲霧散開，看見山崖半腰處有一座高聳的硃紅色大門。玄奘法師跟隨僧人進入，見到裡面的僧人都非常奇偉。他取出袈裟，在寺中分發施捨。寺中的僧人帶領玄奘法師進入一間空房，說：『這裡是唐朝天子以前居住的地方。他過去在這裡喜歡聲樂，所以降生為人主。不久之後，他應當會 वापस लौट जाना。』於是僧人授予玄奘法師一支玉簫，以及一件袈裟，囑咐說：『拿著這些回去獻給唐朝天子。』玄奘法師返回京城，上表獻上所寄託的袈裟和玉簫。皇帝看了之後，拿起玉簫試著吹奏，宛如過去經常使用一樣（通論）。 三藏不空（Amoghavajra，意譯為「不空金剛」）。遊歷西域，廣泛地向各位師父學習，增進自己的學識。在師子國（Simhala，即今天的斯里蘭卡），他不空從普賢阇梨（Samantabhadra，意譯為「普賢阿阇梨」）那裡求得了金剛灌頂（Vajra Abhisheka）以及大悲胎藏（Mahakaruna-garbhadhatu）建立壇場的方法。當時國王有一群大象四處奔跑逃逸。不空法師立即在路邊坐下。大象走到他面前，都跪伏在地。因此，整個國家的人都非常敬佩他。 《僧史略》記載：唐朝天寶元年壬午年，西蕃（指吐蕃）五國來侵犯安西（唐朝在西域設定的軍鎮）。二月十一日，朝廷上奏請求派兵解救。朝廷派遣軍隊前往萬里之外救援，幾個月才能到達。有近臣上奏說：『請皇上下詔讓不空三藏（Amoghavajra，意譯為「不空金剛」）入宮持唸經咒。』玄宗皇帝親自手持香爐，不空法師誦唸《仁王護國陀羅尼》。才唸了十四遍，皇帝忽然看見五百多位神人，身穿盔甲，手持武器，站在殿前。皇帝問不空法師，不空法師回答說：『這是毗沙門天王（Vaisravana，佛教的護法天神）的第二子獨健，前來幫助陛下，前往救援安西。』當年四月，安西上奏說：『二月十一日巳時之後，城池東北三十里處，雲霧昏暗。有神人身高一丈多，身穿金色盔甲，率領軍隊，威武雄壯。到了酉時，鼓角齊鳴，地動山搖。經過兩天，蕃寇潰敗逃跑。』不久之後，城樓上出現了光明天王。
【English Translation】 English version: Someone donated five hundred Kasayas (monk's robes). Xuanzang (a famous Chinese Buddhist monk) went to Zhongnan Mountain, intending to donate these Kasayas to the monks of the Hui Xiang Temple (Returning Merit Temple). So he began to look for the Hui Xiang Temple, but he could not find it anywhere in the mountain. Suddenly he met a monk who said, 'I will take you in.' Xuanzang followed him into the mountain. Arriving at an extremely deep place, he saw only clouds covering the cave. The monk then drilled wood to make fire, burned incense, and worshiped. Suddenly the clouds cleared, and he saw a towering vermilion gate halfway up the cliff. Xuanzang followed the monk in and saw that the monks inside were all extraordinary. He took out the Kasayas and distributed them in the temple. The monks in the temple led Xuanzang into an empty room and said, 'This is where the Tang Dynasty Emperor used to live. He used to enjoy music here, so he was born as a human ruler. Soon, he should return.' Then the monk gave Xuanzang a jade flute and a Kasaya, and instructed him, 'Take these back and present them to the Tang Dynasty Emperor.' Xuanzang returned to the capital and presented the entrusted Kasaya and jade flute in a memorial. After the emperor looked at it, he picked up the jade flute and tried to play it, as if he used to play it often (General Discussion). Tripitaka Amoghavajra (Amoghavajra, meaning 'Unfailing Vajra'). He traveled to the Western Regions to learn from various masters and increase his knowledge. In Simhala (Simhala, today's Sri Lanka), Amoghavajra obtained the Vajra Abhisheka (Vajra Abhisheka) and the method of establishing the Mahakaruna-garbhadhatu (Mahakaruna-garbhadhatu) mandala from Samantabhadra Acharya (Samantabhadra Acharya). At that time, the king had a group of elephants running around and escaping. Amoghavajra immediately sat down by the road. When the elephants came to him, they all knelt down. Therefore, the people of the whole country admired him very much. The 'Monk History' records: In the first year of Tianbao in the Tang Dynasty, the Renwu year, the five countries of Xifan (referring to Tibet) came to invade Anxi (a military town established by the Tang Dynasty in the Western Regions). On February 11th, the court requested to send troops to rescue. The court sent troops to rescue from ten thousand miles away, which would take several months to arrive. A close minister reported, 'Please order Tripitaka Amoghavajra (Amoghavajra, meaning 'Unfailing Vajra') to enter the palace to recite mantras.' Emperor Xuanzong personally held the incense burner, and Amoghavajra recited the 'Benevolent King Protecting the Country Dharani'. After reciting it only fourteen times, the emperor suddenly saw more than five hundred divine beings, wearing armor and holding weapons, standing in front of the palace. The emperor asked Amoghavajra, and Amoghavajra replied, 'This is Dokken, the second son of Vaisravana (Vaisravana, a guardian deity in Buddhism), who has come to help Your Majesty and go to rescue Anxi.' In April of the same year, Anxi reported, 'After the Si hour on February 11th, thirty miles northeast of the city, the clouds were dark. There was a divine being more than ten feet tall, wearing golden armor, leading troops, majestic and powerful. At the You hour, the drums and horns sounded together, and the earth shook. After two days, the Fan invaders were defeated and fled.' Soon after, the Lightly King appeared on the city tower.
現形。謹圖其像。隨表上進。帝覽大悅。因來諸道節鎮所在州府。于城西隅及天下軍營。各立天王祠仍。建佛寺。俱以天王為額(唐史)。
乙酉 四年。召道士吳筠。見於大同殿。帝問道要。而高力士事佛。因短之。筠乃辭還茅山。為文深詆釋氏。議者譏其背向。時浙西觀察使陳少游。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矣(舊史)○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。必安繡座。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。朝野奉之如神(釋通鑑)唐會要曰。天寶六年五月制。天下僧尼並令祠部給牒則僧尼之給牒。自明皇始也(事物紀源)。
戊子 七年。知內侍省事加驃騎大將軍高力士。承恩歲久。中外畏之。于西京作寶壽寺。造鐘成日。力士作齋以慶。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(
【現代漢語翻譯】 現代漢語譯本：顯現神蹟。特地畫了他的畫像，隨著奏章一起呈上。皇帝看了非常高興，於是命令各道節度使、各州府，在城西角以及天下各軍營，都建立天王祠，仍然建立佛寺，都以『天王』作為匾額（《唐史》記載）。
乙酉年，（唐玄宗）四年，召見道士吳筠，在大同殿接見他。皇帝詢問修道要領，而高力士信奉佛教，因此詆譭吳筠。吳筠於是辭官返回茅山，寫文章深刻地詆譭佛教。議論的人譏諷他前後不一。當時浙西觀察使陳少游，厭惡吳筠的所作所為，於是命令法師神邕，著書立論反駁他。神邕著《翻迷論》，來糾正吳筠的荒謬言論，吳筠的言論於是被廢止。給事中竇紹看到神邕的論著，感嘆說：『神邕真可謂是塵世之外的摩尼，論辯中的獅子啊！』（《舊史》記載）皇帝下詔讓不空三藏，進入宮內結壇，為皇帝灌頂，賜號『智藏國師』。當時方士羅思遠得到皇帝的寵信，皇帝下旨讓他與不空比試高下。有一天在便殿會面，羅思遠拿著如意指向不空，進行辯論。輪到不空時，不空拿起如意扔在地上，命令羅思遠舉起來。羅思遠用盡力氣也不能動。皇帝想要親自去拿，不空笑著說：『三郎，那只是如意的影子罷了。』隨即舉起手中的如意給他看。羅思遠欽佩地認輸了。不空每次祈禱，必定安放繡花座位，手持木神像，誦唸咒語后將木神像擲出，神像自己站立在座位上。四眾弟子環繞觀看，必定能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。朝廷內外像對待神一樣敬奉他（《釋氏通鑑》記載）。《唐會要》記載：天寶六年五月頒佈詔令，天下僧尼都要由祠部頒發度牒，那麼僧尼的度牒，是從唐明皇開始的（《事物紀源》）。
戊子年，（唐玄宗）七年，主管內侍省事務、加封驃騎大將軍的高力士，憑藉長久以來的恩寵，內外都畏懼他。他在西京建造寶壽寺，鑄鐘完成之日，高力士設齋宴慶祝，朝廷官員全部聚集。每敲一下鐘，就佈施一百緡錢。樂於佈施的人，甚至敲了二十下，少的人也不少於十下。
【English Translation】 English version: Manifested miraculous signs. A portrait was specially drawn and presented along with the memorial. The Emperor was greatly pleased and ordered the regional military commissioners and prefectures in various circuits to establish Heavenly King shrines in the western corners of the cities and in military camps throughout the realm. Buddhist temples were also built, all with 'Heavenly King' as their title (as recorded in the 'History of the Tang Dynasty').
In the year of Yiyou, the fourth year (of the reign), the Daoist Wu Yun was summoned and received in the Datong Hall. The Emperor inquired about the essentials of Daoism, but Gao Lishi (eunuch favored by the emperor), being a Buddhist devotee, spoke ill of Wu Yun. Wu Yun then resigned and returned to Maoshan, writing essays that deeply criticized Buddhism. Critics ridiculed his inconsistency. At that time, Chen Shaoyou, the surveillance commissioner of Zhejiang West, disliked Wu Yun's actions and ordered the Dharma Master Shen Yong to write a treatise refuting him. Shen Yong wrote 'Fan Mi Lun' (Treatise on Overturning Delusion) to correct Wu Yun's absurd arguments, and Wu Yun's arguments were thus abandoned. Dou Shao, a court official, upon seeing Shen Yong's treatise, exclaimed: 'Shen Yong can truly be called a Mani jewel beyond the mundane world, a lion among debaters!' (as recorded in the 'Old History'). An imperial edict was issued for the Tripitaka master Bukong (Amoghavajra) to enter the palace, establish an altar, and perform the initiation ceremony for the Emperor, bestowing upon him the title 'National Preceptor Zhizang' (Wise Treasury). At that time, the alchemist Luo Siyuan gained the Emperor's favor, and an imperial decree ordered him to compete with Bukong to determine who was superior. One day, they met in the side hall. Luo Siyuan held a 'ruyi' (scepter) and pointed it at Bukong, engaging in debate. When it was Bukong's turn, Bukong took the 'ruyi' and threw it to the ground, ordering Siyuan to lift it. Siyuan exerted all his strength but could not move it. The Emperor intended to take it himself, but Bukong laughed and said: 'Third Son, that is merely the shadow of the 'ruyi'.' He then raised the 'ruyi' in his hand to show him. Siyuan submitted in admiration and withdrew. Whenever Bukong prayed, he would always place an embroidered seat, hold a wooden deity statue in his hand, and after reciting mantras, throw the wooden deity. The deity would stand on the seat by itself. The four assemblies would surround and watch, and they would invariably see the deity's eyes and mouth moving. The things he prayed for, even the works of creation could be altered. The court and the common people revered him as a god (as recorded in the 'Comprehensive Mirror of Buddhism'). The 'Tang Hui Yao' (Essentials of the Tang Dynasty) records: In the fifth month of the sixth year of Tianbao, an edict was issued that all monks and nuns in the realm must be issued ordination certificates by the Ministry of Rites. Thus, the issuance of ordination certificates for monks and nuns began with Emperor Minghuang (as recorded in the 'Origins of Things').
In the year of Wuzi, the seventh year (of the reign), Gao Lishi (eunuch favored by the emperor), who was in charge of the Palace Attendants Bureau and held the title of General of the Flying Cavalry, was feared both inside and outside the court due to the Emperor's long-standing favor. He built the Baoshou Temple in Xijing, and on the day the bell was completed, Gao Lishi held a vegetarian feast to celebrate. All the court officials gathered. Each strike of the bell was accompanied by a donation of one hundred strings of cash. Those who were generous even struck it twenty times, while those who were less generous struck it no fewer than ten times.
唐史)。
庚寅 九年。洛陽有巨蛇。出芒山下。長百餘丈。人觸其氣即死。有詔不空咒之。不空驚曰。是將洛陽。為潴也。咒三日而斃(舊史五行志)。
乙未 天寶十四年。李林甫欲杜邊。師入相請。悉用胡人以致祿山之禍祿山奏請。以蕃將三十二人。代漢將韋見素。諫不從。十一月。祿山陷京城(舊史)○明皇幸蜀。至成都府。過萬里橋。問左右橋名。對以萬里(昔諸葛亮送吳使至此地云。萬里之行。從此始矣)。上因嘆曰。開元末。一行禪師謂朕曰。更二十年。國有難。當遠遊萬里之外。此是也。由是駐蹕成都府(方輿勝覽)。
十五年正月。祿山僭位國號燕。祿山六月陷潼闕至京師。七月太子即位於靈武。尊帝為太上皇○明皇幸蜀。時有守臣。與祿山偕叛者。曾為閬守。有𦘕像在路次。明皇見之怒。因令左右拔劍斬像首。其人在陜西。首忽墮地○天寶十五年歲丙申。肅宗。改至德元年。
肅宗。以丙申七月。即位於靈武臺。旬日諸鎮兵至。乃以房管為相。兼元帥。時寇難方劇。或言宜憑福祐。帝納之。引沙門百餘。入行宮。結道場。朝夕誦唄。帝一夕夢。沙門身有金色。誦寶勝如來名號。以問左右。或對賀蘭谷有僧。名無漏。常誦此佛。頗有神異。乃召無漏。固辭不赴。尋來郭子
【現代漢語翻譯】 現代漢語譯本： 庚寅，九年。洛陽出現一條巨大的蛇，從芒山下出來，身長一百多丈。人碰到它散發的氣息就會死亡。皇帝下詔讓不空法師用咒語降伏它。不空法師驚訝地說：『這條蛇將把洛陽變成一片水澤啊！』唸咒三天後，巨蛇就死了（出自《舊唐書·五行志》）。 乙未，天寶十四年。李林甫想堵塞邊境將領進諫的途徑，於是全部任用胡人將領，以致釀成安祿山之禍。安祿山上奏請求用三十二名蕃將代替漢將韋見素。唐玄宗沒有聽從勸諫。十一月，安祿山攻陷京城（出自《舊唐書》）。唐明皇逃往蜀地，到達成都府，經過萬里橋時，詢問左右橋的名字。左右回答說是萬里橋（過去諸葛亮送吳國使者到此地時說：『萬里的行程，從此開始了』）。唐玄宗因此感嘆說：『開元年間末，一行禪師對朕說：再過二十年，國家有難，您將要遠遊到萬里之外。』說的就是這件事啊。於是駐紮在成都府（出自《方輿勝覽》）。 天寶十五年正月，安祿山僭越稱帝，國號為燕。六月，安祿山攻陷潼關，逼近京師。七月，太子在靈武即位，尊唐玄宗為太上皇。唐明皇逃往蜀地時，有守城的官員與安祿山一同叛亂，他曾經擔任閬州刺史，他的畫像在唐玄宗逃亡的路上。唐明皇見到畫像后非常憤怒，於是命令左右侍衛拔劍砍下畫像的頭。那個人在陜西，畫像的頭忽然掉在地上。天寶十五年，歲在丙申，唐肅宗改年號為至德元年。 唐肅宗在丙申年七月在靈武臺即位。十天之內，各地的軍隊都趕到了。於是任命房管為宰相兼元帥。當時叛軍的禍亂正猛烈，有人說應該憑藉佛的福佑。肅宗採納了這個建議，召集了一百多名沙門（shāmén，佛教出家人）進入行宮，結成道場，早晚誦經。肅宗在一個晚上夢見，一位沙門身上有金色的光芒，誦唸寶勝如來（Bǎoshèng Rúlái）的名號。他詢問左右侍從，有人回答說賀蘭谷有一位僧人，名叫無漏（Wúlòu），經常誦唸這位佛的名號，頗有神異。於是派人召見無漏，無漏堅決推辭不來，不久郭子儀（Guō Ziyi）...
【English Translation】 English version: Gengyin, the ninth year. A giant snake appeared in Luoyang, emerging from the foot of Mount Mang, with a length of over a hundred zhang (丈, a unit of length). People who touched its aura would die. The emperor issued an edict for Bukong (不空, Amoghavajra) to subdue it with mantras. Bukong exclaimed in surprise: 'This snake will turn Luoyang into a swamp!' After chanting mantras for three days, the giant snake died (from the 'Book of Tang, Treatise on the Five Elements'). Yiwei, the fourteenth year of Tianbao. Li Linfu wanted to block the path of border generals' advice, so he appointed all Hu (胡, non-Han) generals, leading to the An Lushan (安祿山) rebellion. An Lushan requested to replace the Han general Wei Jiansu (韋見素) with thirty-two Fan (蕃, barbarian) generals. Emperor Xuanzong did not heed the advice. In November, An Lushan captured the capital (from the 'Book of Tang'). Emperor Minghuang fled to Shu (蜀, present-day Sichuan), arriving at Chengdu Prefecture. When passing the Wanli Bridge (萬里橋), he asked his attendants the name of the bridge. They replied that it was the Wanli Bridge (in the past, when Zhuge Liang (諸葛亮) sent off the Wu (吳) envoy at this place, he said: 'The journey of ten thousand li (里, a unit of length) begins from here'). Emperor Xuanzong sighed and said: 'At the end of the Kaiyuan era, the Chan (禪, Zen) master Yixing (一行) told me: After twenty years, the country will face disaster, and you will travel far beyond ten thousand li.' This is what he meant. So he stayed in Chengdu Prefecture (from 'Fangyu Shenglan'). In the first month of the fifteenth year of Tianbao, An Lushan presumptuously declared himself emperor, establishing the state of Yan (燕). In June, An Lushan captured Tong Pass (潼關) and approached the capital. In July, the crown prince ascended the throne in Lingwu (靈武), honoring Emperor Xuanzong as the Retired Emperor. When Emperor Minghuang fled to Shu, there was a defending official who rebelled with An Lushan. He had once served as the prefect of Langzhou (閬州). His portrait was on the road Emperor Minghuang was fleeing. Emperor Minghuang was furious when he saw the portrait, so he ordered the guards to draw their swords and cut off the head of the portrait. The person was in Shaanxi, and the head of the portrait suddenly fell to the ground. In the fifteenth year of Tianbao, the year being Bingshen (丙申), Emperor Suzong (肅宗) changed the era name to Zhide (至德) first year. Emperor Suzong ascended the throne at Lingwu Terrace in the seventh month of Bingshen year. Within ten days, troops from various towns arrived. So he appointed Fang Guan (房管) as prime minister and commander-in-chief. At that time, the rebellion was raging fiercely, and someone suggested that they should rely on the blessings of the Buddha. Emperor Suzong accepted this suggestion and summoned more than a hundred shamen (沙門, Buddhist monks) to enter the palace, establish a religious site, and chant sutras morning and evening. One night, Emperor Suzong dreamed that a shamen had golden light on his body and chanted the name of Baosheng Rulai (寶勝如來, Ratnasambhava Buddha). He asked his attendants, and someone replied that there was a monk in Helan Valley (賀蘭谷) named Wulou (無漏), who often chanted the name of this Buddha and had some divine abilities. So he sent someone to summon Wulou, but Wulou firmly refused to come. Soon, Guo Ziyi (郭子儀)...
義諭旨。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。帝並留之託以祈禳(通論)。
丁酉 二年。祿山為子慶緒所弒而自立。九月皇子廣平王淑復京。慶緒奔陜。十月帝歸京。十二月上皇至自西蜀。
志公讖記未來事。嘗𦘕一鹿。負鞍走山中。又云。兩角女子綠衣裳。背卻大行趍君王。一止之月必消亡。后祿山亂。蓋兩角即鹿。鹿即祿也。女子即安字。太行即山名。一止之月正月也。果正月敗亡(唐策遺史)○是年。澄觀得度具戒。以十事自勵。初從牛頭忠禪師徑山欽禪即。後於詵禪師處。授以華嚴宗旨(事物紀源)。
食貨志曰。肅宗至鳳翔府。明年鄭叔清議。以天下用度不充。諸道得召人納錢。給空名牒度僧道。則是空名度牒。自肅宗始也(事物紀源)。
戊戌 乾元元年。帝于禁中立內道場。講誦讚唄甚嚴。張鎬諫曰。帝王當修德以弭亂安人。未聞飯僧可致太平○來五嶽各建寺。撰釋門耆德居之。仍聽白衣能誦經五百紙者為僧。或納錢一百緡。請牒剃度。亦賜明經出身。納錢度僧萬人余。進納自此始(通鑑)。
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。撰有唐天子放生碑銘。其序有云。我皇舉天下以為池。罄域中而蒙福。乘
【現代漢語翻譯】 現代漢語譯本：皇帝下達諭旨。無漏（僧人名）在皇帝的行宮被召見。皇帝高興地說：『這真是我夢中所見的僧人啊！』同時，三藏不空（僧人名）也在行宮被召見。皇帝將他們都留下，委託他們祈福消災（通論）。
丁酉年，即（唐肅宗）二年。安祿山（叛將名）被其子安慶緒（人名）所殺，安慶緒隨即自立為帝。九月，皇子廣平王李俶（人名）收復京城。安慶緒逃往陜州。十月，皇帝返回京城。十二月，太上皇（唐玄宗）從西蜀返回。
志公（僧人名）曾作讖語預言未來之事。他曾畫一頭鹿，揹負鞍韉在山中奔走。又說：『兩角女子綠衣裳，背卻大行趍君王，一止之月必消亡。』後來安祿山作亂，『兩角』即指『鹿』，『鹿』即『祿』（安祿山之祿）。『女子』即指『安』（安祿山之安）。『太行』即山名。『一止之月』指正月。後來安祿山果然在正月兵敗身亡（唐策遺史）。這一年，澄觀（僧人名）得度並受具足戒。他以十件事自我勉勵。最初跟隨牛頭忠禪師（人名）、徑山欽禪師（人名）學習禪法，後來在詵禪師（人名）處接受華嚴宗的宗旨（事物紀源）。
《食貨志》記載，肅宗（唐肅宗）到達鳳翔府。第二年，鄭叔清（人名）建議，因為天下財政不足，允許各道召集百姓納錢，給予空名度牒來度僧道。因此，空名度牒制度是從肅宗開始的（事物紀源）。
戊戌年，乾元元年。皇帝在宮中設立內道場，講經誦經，儀式非常隆重。張鎬（人名）勸諫說：『帝王應當修養德行來平定戰亂，安定民心，沒聽說過供養僧人可以帶來太平。』（皇帝）又在五嶽各處建立寺廟，選拔有德行的僧人居住其中。仍然允許能背誦五百紙經文的百姓出家為僧，或者繳納一百緡錢，請求度牒剃度。也賜予納錢度僧的人明經出身。納錢度僧的人數超過一萬，進納錢財的制度從此開始（通鑑）。
己亥年，二年三月。皇帝下詔在天下各州設定放生池。十月，升州刺史顏真卿（人名）撰寫了《唐天子放生碑銘》。碑文的序言中寫道：『我皇將天下作為放生池，使全國都蒙受福澤。』
【English Translation】 English version: The Emperor issued an edict. Wu Lou (a monk's name) was summoned to the Emperor's palace. The Emperor happily said, 'This is truly the monk I saw in my dream!' At the same time, Sanzang Bukong (a monk's name) was also summoned to the palace. The Emperor kept them both and entrusted them with praying for blessings and dispelling disasters (General Discussion).
In the year Ding You, the second year of (Emperor Suzong of Tang). An Lushan (a rebel general's name) was killed by his son An Qingxu (a person's name), who then declared himself emperor. In September, the imperial son, Prince Guangping, Li Chu (a person's name), recovered the capital. An Qingxu fled to Shan Prefecture. In October, the Emperor returned to the capital. In December, the Supreme Emperor (Emperor Xuanzong of Tang) returned from Western Shu.
Zhi Gong (a monk's name) once made prophecies about future events. He once drew a deer carrying a saddle running in the mountains. He also said, 'A two-horned woman in green clothes, turns her back on Taihang and rushes to the king, she will surely perish in the first month.' Later, An Lushan rebelled. 'Two horns' refers to 'deer,' and 'deer' refers to 'Lu' (An Lushan's Lu, meaning emolument). 'Woman' refers to 'An' (An Lushan's An, meaning peace). 'Taihang' is the name of a mountain. 'The first month' refers to January. Later, An Lushan was indeed defeated and killed in January (Tang Ce Yi Shi). In this year, Chengguan (a monk's name) was ordained and received the complete precepts. He encouraged himself with ten things. He initially followed Chan Master Niutou Zhong (a person's name) and Chan Master Jingshan Qin (a person's name) to study Chan Buddhism, and later received the tenets of the Huayan School from Chan Master Shen (a person's name) (Shi Wu Ji Yuan).
The 'Treatise on Food and Goods' records that Emperor Suzong (Emperor Suzong of Tang) arrived at Fengxiang Prefecture. The following year, Zheng Shuqing (a person's name) suggested that because the national finances were insufficient, the various circuits should be allowed to summon the people to pay money and issue blank ordination certificates to ordain monks and Taoists. Therefore, the system of blank ordination certificates began with Emperor Suzong (Shi Wu Ji Yuan).
In the year Wu Xu, the first year of Qianyuan. The Emperor established an inner Daog場 (religious site) in the palace, where scriptures were recited and hymns were sung with great solemnity. Zhang Hao (a person's name) advised, 'Emperors should cultivate virtue to quell rebellions and pacify the people. I have never heard that offering food to monks can bring peace.' (The Emperor) also built temples in each of the Five Sacred Mountains, selecting virtuous monks to reside in them. He still allowed commoners who could recite five hundred pages of scriptures to become monks, or to pay one hundred strings of cash to request an ordination certificate. He also granted those who paid to become monks the status of Mingjing (a civil service examination subject). The number of people who paid to become monks exceeded ten thousand, and the system of paying for ordination began from this point (Tong Jian).
In the year Ji Hai, the second year, in the third month, the Emperor issued an edict to establish release ponds in all prefectures throughout the country. In October, Yan Zhenqing (a person's name), the prefect of Sheng Prefecture, wrote the 'Stele Inscription for the Tang Emperor's Release of Life.' The preface of the inscription states, 'Our Emperor takes the whole country as a release pond, so that the entire realm may receive blessings.'
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)。
庚子 上元元年九月。天成地平節。上於三殿致道場。以宮人為佛菩薩。北門武士為金剛神王。召群臣膜拜圍繞(通鑑)。
辛丑 二年。詔南陽慧忠禪師。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。廣興福潤。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。春暄師得安否。遣此旨不多及。於是赴京。初安置千福寺。帝每召入禁中問道。帝一日致十問于師。一曰。見性後用佈施作福否。師對無相而施。合見性。二曰。作何行業。合此道。師曰。無功而修。合此道。三曰。或有病難。將何修行抵擬。師曰。了業本空。得不動轉。四曰。臨終時。何得自在。師曰。努力自通道。五曰。煩惱起時。將何止息。師曰。本心湛然。煩惱迴歸妙用。六曰。見性後用唸佛。求生凈土否。師曰。性即是佛。生即凈土。七曰。舍此陰了。當生何處。師曰無舍無生自在生。八曰。臨終時有華臺實座來迎。可赴否。師曰。不取相。九曰。作么生得神通以佛。師曰。見性如貧得寶。如民得王。十曰。只依此本性修定作佛否。師曰。定得作佛。佛亦無相無得。乃
【現代漢語翻譯】 現代漢語譯本：陀羅尼（Dharani，總持）的加持之力，是超越煩惱之海，通往生死彼岸的津樑。考察以往的記載，沒有類似的情況（云云）。
庚子年，上元元年九月，天成地平的吉日。皇上在三殿舉行道場，讓宮女扮演佛菩薩，北門的武士扮演金剛神王。召集群臣膜拜圍繞（出自《資治通鑑》）。
辛丑年，二年。皇帝下詔給南陽慧忠禪師。詔書大意是：『朕聽說調御上乘佛法，能夠長久安定中土。大雄（Mahavira，釋迦牟尼佛的稱號）的囑託，實在朕的身上。想與道安一起，弘揚秘密經典，廣泛興起福澤，普及到大千世界。傳達那難以捉摸的玄妙真理，拔除沉溺迷惑的毒箭。這良緣就在眼前，不要認為辛苦。拄著錫杖來京師並不遙遠。朕齋戒凈心已經很久了，快來滿足朕的期望。天氣轉暖，禪師您一切安好嗎？』這道旨意不多說了。於是慧忠禪師前往京城，最初安置在千福寺。皇帝經常召他入宮中問道。皇帝有一天向禪師提出十個問題。第一個問題是：『見性之後還要用佈施來作福嗎？』禪師回答：『無相的佈施，才符合見性。』第二個問題是：『做什麼樣的行業，才符合這個道？』禪師說：『無功用的修行，才符合這個道。』第三個問題是：『如果遇到疾病災難，用什麼修行來抵擋？』禪師說：『了悟業的本質是空，才能不動搖。』第四個問題是：『臨終的時候，怎樣才能自在？』禪師說：『努力自信于道。』第五個問題是：『煩惱生起的時候，用什麼來止息？』禪師說：『本心湛然清凈，煩惱迴歸于妙用。』第六個問題是：『見性之後還要念佛，求生凈土嗎？』禪師說：『性就是佛，生就是凈土。』第七個問題是：『捨棄這個色身之後，應當生到哪裡？』禪師說：『無舍無生，自在而生。』第八個問題是：『臨終的時候有華臺寶座來迎接，可以去嗎？』禪師說：『不取相。』第九個問題是：『怎樣才能得到神通，以成就佛果？』禪師說：『見性就像貧窮的人得到寶藏，像百姓得到君王。』第十個問題是：『只依靠這個本性修定，就能成佛嗎？』禪師說：『修定可以成佛，但佛也沒有相，也沒有所得。』於是
【English Translation】 English version: The power of Dharani (mantra recitation) blessing is the ferry across the sea of afflictions, the passage to the other shore of birth and death. Examining the records of the past, there has never been anything similar (etc.).
In the year Gengzi, the first year of Shangyuan, in the ninth month, on an auspicious day when heaven and earth were in harmony. The Emperor held a Daoist ceremony in the Three Palaces, with palace women acting as Buddhas and Bodhisattvas, and warriors from the North Gate acting as Vajra (Diamond) Deities. He summoned the assembled ministers to prostrate themselves and surround the area (from Zizhi Tongjian).
In the year Xinchou, the second year, the Emperor issued an edict to Chan Master Huizhong of Nanyang. The edict roughly stated: 'I have heard that the supreme vehicle of taming and subduing can bring lasting peace to the central lands. The entrustment of the Great Hero (Mahavira, an epithet for Shakyamuni Buddha) truly rests upon my person. I wish to join with Daoan to propagate the secret scriptures, widely cultivate blessings, and extend them to the great thousand worlds. To transmit the elusive and profound truth, and to extract the poisonous arrows of delusion. This auspicious opportunity is at hand, do not consider it a hardship. Coming to the capital with your staff is not far. I have been fasting and purifying my mind for a long time, quickly fulfill my expectations. As the weather warms, is the Master well? This edict does not say much more.' Thereupon, Chan Master Huizhong went to the capital and was initially placed in Qianfu Temple. The Emperor frequently summoned him into the palace to ask about the Way. One day, the Emperor posed ten questions to the Master. The first question was: 'After seeing one's nature, should one still perform meritorious deeds through giving?' The Master replied: 'Giving without attachment is in accordance with seeing one's nature.' The second question was: 'What kind of practice is in accordance with this Way?' The Master said: 'Cultivation without effort is in accordance with this Way.' The third question was: 'If one encounters illness or hardship, what kind of practice can one use to resist it?' The Master said: 'Understanding that the nature of karma is empty allows one to remain unmoved.' The fourth question was: 'At the time of death, how can one attain freedom?' The Master said: 'Diligently trust in the Way.' The fifth question was: 'When afflictions arise, how can one stop them?' The Master said: 'The original mind is clear and still; afflictions return to wondrous function.' The sixth question was: 'After seeing one's nature, should one still recite the Buddha's name and seek rebirth in the Pure Land?' The Master said: 'Nature is Buddha; birth is the Pure Land.' The seventh question was: 'After abandoning this physical body, where should one be born?' The Master said: 'Without abandoning or being born, one is born freely.' The eighth question was: 'At the time of death, if there is a lotus platform and jeweled seat coming to greet one, should one go?' The Master said: 'Do not grasp at appearances.' The ninth question was: 'How can one attain supernatural powers in order to achieve Buddhahood?' The Master said: 'Seeing one's nature is like a poor person obtaining treasure, like the people obtaining a king.' The tenth question was: 'Can one attain Buddhahood simply by relying on this inherent nature to cultivate samadhi (meditative concentration)?' The Master said: 'Samadhi can lead to Buddhahood, but the Buddha has no form and nothing to be attained.' Then
為真得也。此十對有廣辭(云云)。帝由是凝心玄旨(五燈)○帝問。師在曹溪得何法。師云。陛下還見空中一片云么。帝云見。師云釘釘著懸掛著。
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。玄廣天符。二玉雞。三谷璧。四王母還。五碧色寶。六如意珠。七紅靺鞨八瑯𤣳珠。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○是年四月。帝不豫。韋后自箴血寫經示誠。百僚于諸寺齋僧。五月太上皇崩。帝哀慟致疾。相距十四日而崩。太子立。是為代宗(舊史唐書)。
癸卯 代宗。改元廣德。十一月。吐蕃陷京。駕幸陜。吐蕃立廣武王丞宏為帝。郭子儀率兵。至吐蕃退○十二月。駕還京。帝在華陰。五臺文殊菩薩見。帝納以秘語帝歸京。詔修文殊殿。鑄銅為瓦。涂以黃金。所費億萬(通鑑)。
甲辰 二年。詔內道場。選三百僧。百人為番。出入乘馬。講仁王般若經○是年迎忠國師住光宅寺(通鑑)○同中書門下平章事張鎬。字從周。時引沙門為內道場。
鎬諫曰。天子之福。要在養人。以一函經。寓羹風化。未聞區區佛法而致太平。愿陛下以無為為心。不以小乘而撓聖慮。帝從之(唐書)。
乙巳 永泰元年九月。僕固懷恩與回紇吐蕃兵至上。于資聖西明二寺。置百高座。講仁王經。內出經二輿。以人為菩薩鬼神之狀。導以音樂鹵簿。百官迎于光順門外。從至寺。吐蕃至邠州。上命宰相及諸長官于西明寺。行香設齋奏樂。吐蕃聞而退。罷百高座講十月斂民資作浮屠供○元載。杜鴻漸王縉三人為相。皆好佛。縉尤甚。與鴻漸造寺無窮。上嘗問。以佛言。報應因果為有無。縉等奏曰。國家運祚靈長。非宿福業何以致之。福業已定。雖時有小災。不能為害。所以祿山思明(寶應元年十一月。史朝義殺思明自立)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。由是宮中祝佛梵唄齋薰無少懈。中外臣民。承流相化而奉佛○縉字夏卿。王維弟也。俱以名聞。縉持節河南副元帥。奉佛不茹葷血。晚節尤謹。代宗末年重佛。每從容而問之○禁中立內道場。常引沙門百餘。饌供珍滋。有寇至。令僧講仁王經以禳之。寇去。則厚加賞賜。胡僧不空。官至卿監。爵為國公。出入禁闥。勢傾權
【現代漢語翻譯】 現代漢語譯本 鎬諫（人名）說：『天子的福分，在於養育百姓。用一部經書，寄託教化百姓的風俗，沒聽說過僅僅依靠佛法就能達到天下太平。希望陛下以無為而治為心，不要因為小乘佛法而擾亂聖上的思慮。』皇帝聽從了他的建議（出自《唐書》）。
乙巳年（公元765年）九月，僕固懷恩（人名）與回紇（民族名）和吐蕃（政權名）的軍隊到達長安。在資聖寺（寺廟名）和西明寺（寺廟名）設定了一百個高座，講授《仁王經》（佛教經典名）。宮中拿出兩輛車裝載的經書，用人裝扮成菩薩和鬼神的模樣，用音樂和儀仗隊引導。百官在光順門（長安城門名）外迎接，跟隨到寺廟。吐蕃軍隊到達邠州（地名）。皇帝命令宰相和各位長官在西明寺舉行行香、設齋、奏樂等儀式。吐蕃軍隊聽到後撤退。停止了一百個高座的講經活動。十月，徵收百姓的財物用來建造佛塔供奉元載（人名）。杜鴻漸（人名）、王縉（人名）和元載三人擔任宰相，都喜歡佛教。王縉尤其厲害，與杜鴻漸建造寺廟沒有窮盡。皇帝曾經問他們，用佛教的語言來說，報應因果是存在還是不存在。王縉等人回答說：『國家運勢長久，不是前世積累的福業怎麼能達到呢？福業已經註定，即使有時有小的災難，也不能造成危害。所以安祿山（人名）和史思明（人名）（寶應元年十一月，史朝義（人名）殺死史思明自立）的毒害流傳蔓延，但都有兒子作亂。僕固懷恩發動叛亂，出門就病死了。回紇和吐蕃大舉深入，不戰而退。這些都不是人力所能及的，怎麼能說沒有報應呢？』皇帝因此深信不疑。因此，宮中祝佛、唱梵唄、齋戒薰香沒有絲毫懈怠。中外臣民，承接這種風氣而信奉佛教。王縉字夏卿（字），是王維（人名）的弟弟，都以名聲聞名。王縉擔任河南副元帥，奉佛不吃葷腥，晚年更加謹慎。代宗（皇帝名）末年重視佛教，常常從容地詢問他。
皇宮中設立內道場，經常召來一百多位僧人，用珍貴的食物供養。有敵寇來犯，就命令僧人講解《仁王經》來祈求消除災禍。敵寇退去，就給予豐厚的賞賜。胡僧不空（人名），官職做到卿監，爵位是國公，出入皇宮禁地，權勢傾倒朝野。
【English Translation】 English version Gao Jian (person's name) said: 'The Emperor's fortune lies in nurturing the people. To entrust the transformation of customs to a single scripture, I have not heard of achieving peace solely through Buddhism. I hope Your Majesty will keep non-action in mind and not let the Lesser Vehicle of Buddhism disturb your sacred thoughts.' The Emperor followed his advice (from the Book of Tang).
In the year Yi Si (765 AD), September, Pugu Huaien (person's name), along with the armies of the Uyghurs (ethnic group name) and Tibetans (regime name), arrived in Chang'an. At Zisheng Temple (temple name) and Ximing Temple (temple name), one hundred high seats were set up to lecture on the 'Renwang Sutra' (name of a Buddhist scripture). The palace brought out two carriages loaded with scriptures, with people dressed as Bodhisattvas and deities, guided by music and ceremonial guards. The officials greeted them outside Guangshun Gate (name of a gate in Chang'an), following them to the temple. The Tibetan army reached Binzhou (place name). The Emperor ordered the Prime Minister and other officials to perform incense offerings, set up vegetarian feasts, and play music at Ximing Temple. Upon hearing this, the Tibetan army retreated. The lecturing from the hundred high seats was stopped. In October, the people's wealth was collected to build pagodas to worship Yuan Zai (person's name). Du Hongjian (person's name), Wang Jin (person's name), and Yuan Zai served as Prime Ministers, all of whom were fond of Buddhism. Wang Jin was especially devoted, building temples endlessly with Du Hongjian. The Emperor once asked them, in Buddhist terms, whether retribution and karma exist or not. Wang Jin and others replied: 'The nation's fortune is long-lasting; how could it be achieved without accumulated merit from previous lives? With merit already determined, even if there are small disasters from time to time, they cannot cause harm. Therefore, the poison of An Lushan (person's name) and Shi Siming (person's name) (in November of the first year of Baoying, Shi Chaoyi (person's name) killed Shi Siming and declared himself independent) spread and raged, but they both had sons who caused trouble. Pugu Huaien launched a rebellion and died of illness upon leaving the house. The Uyghurs and Tibetans launched a large-scale invasion, but retreated without a fight. These are all beyond human power; how can it be said that there is no retribution?' The Emperor therefore deeply believed in it. Therefore, there was no slackening in the palace's prayers to Buddha, chanting of Buddhist hymns, vegetarian fasting, and incense burning. The officials and people inside and outside the court followed this trend and worshiped Buddhism. Wang Jin, whose courtesy name was Xiaqing (courtesy name), was the younger brother of Wang Wei (person's name), both of whom were famous. Wang Jin served as the Deputy Commander of Henan, devoted to Buddhism and abstaining from meat and blood, and was especially cautious in his later years. Emperor Daizong (emperor's name) valued Buddhism in his later years and often asked him leisurely.
An inner Taoist temple was established in the palace, often summoning more than a hundred monks, providing them with precious food. When enemies invaded, monks were ordered to lecture on the 'Renwang Sutra' to pray for the elimination of disasters. When the enemies retreated, generous rewards were given. The foreign monk Bukong (person's name) held the official position of Qingjian, with the noble title of Duke of the State, entering and leaving the forbidden palace, with power that swayed the court.
貴。京畿良田美利。多歸僧寺○造金閣寺於五臺山。鑄銅為瓦。涂之以金。所費巨億。詔給中書符牒。令五臺僧數十人散之四方。求利以營之(以上並通鑑)。
丙午 大曆元年。七月望壬午。作盂蘭盆會於禁中。綴飾镠珠。設高祖太宗七聖位。幡節冠蓋。名以帝號識其上。自太廟迎。入內道場。鐃吹鼓舞。旌幢燭天。是日立仗百官。班光順門。迎拜導從。自是歲以為帝。癸未太廟二室。生靈芝。帝賦詩美之。百僚皆和(唐書)。
丁未 二年。魚朝恩奏。以賜莊為章敬寺。以資章敬太后冥福。窮壯極麗。盡都市材不足用。奏毀曲江。及華清宮。館以給之。所費萬億○衛州進士高郢上書。其略曰。先太后聖德。不以一寺增輝國家。永圖征寧。以百姓為本。舍人就寺。何福之為。又曰。無寺猶可。無人其可矣。又陛下當卑宮室。以夏禹為法。而崇塔廟。踵梁武之風乎。又上書略曰。古之明王。積善以致福不費財以求禍。修德以消禍。不勞人以禳禍。今興造急促。晝夜不息。力不逮者。隨以榜笞。愁痛之聲。盈于道路。以此望福。臣恐不然。又曰。陛下回正道于內心求徴于外物。循左右之過計。傷皇王之大猷。臣切為陛下惜之。皆寢不報(通鑑)○高郢覆上書曰。陛下大孝。恩與天同。罔極。蒸蒸之思。要無
【現代漢語翻譯】 現代漢語譯本： 貴。京畿（指京城附近的地區）的良田美地，大多歸了僧寺。在五臺山建造金閣寺，用銅鑄造瓦片，再塗上金子，花費巨大，數以億計。皇帝下詔，讓中書省發給符牒，命令五臺山的幾十個僧人分散到各地，尋求利益來經營金閣寺（以上均出自《資治通鑑》）。 大曆元年（丙午年）七月十五日，在皇宮中舉辦盂蘭盆會。用镠珠裝飾，設定高祖、太宗等七位先帝的牌位。幡旗、儀仗、冠冕、傘蓋等都用皇帝的稱號來標識。從太廟迎入，進入內道場，演奏音樂，鼓樂喧天，旌旗招展，燭光照亮天空。當天，百官列隊，在光順門迎接、跪拜、引導。從此以後，每年都這樣做。癸未年，太廟的兩個殿室裡，生長出靈芝，皇帝作詩讚美，百官都作詩應和（出自《唐書》）。 大曆二年（丁未年），魚朝恩上奏，將賜給他的莊園改為章敬寺，用來為章敬太后祈求冥福。寺廟建造得極其壯麗，耗盡了都市的材料還不夠用，於是上奏拆毀曲江和華清宮的館舍來供給寺廟使用，花費達萬億。衛州的進士高郢上書，內容大略是：先太后聖明，不認為增加一座寺廟就能為國家增添光輝，長遠的計劃是安定國家，以百姓為根本。捨棄百姓而建造寺廟，有什麼福可求呢？他還說，沒有寺廟還可以，沒有人治理國家怎麼行呢？陛下應該降低宮室的標準，以夏禹為榜樣，而現在卻崇尚佛塔寺廟，效仿梁武帝的做法嗎？ 高郢又上書，內容大略是：古代的賢明君王，積累善行來獲得幸福，而不是花費錢財來招致災禍；修養德行來消除災禍，而不是勞役百姓來祈求消除災禍。現在興建工程急促，晝夜不停，力量不夠的人，就用鞭打來懲罰，愁苦的聲音，充滿了道路。用這種方式來期望獲得幸福，我恐怕不行。他還說，陛下在內心背離正道，向外物尋求徵兆，聽從身邊人的錯誤計策，損害了帝王的大業，我為您感到惋惜。這些奏章都被擱置，沒有得到回覆（出自《資治通鑑》）。高郢再次上書說：陛下大孝，恩德與天同等，對太后的思念無止境。
【English Translation】 English version: Expensive. Most of the fertile land in the Jingji (the area near the capital) region was taken over by Buddhist monasteries. The Jingge Temple was built on Mount Wutai, with copper tiles coated in gold, costing a huge sum, amounting to hundreds of millions. The emperor issued an edict, ordering the Ministry of Personnel to issue official documents, instructing dozens of monks from Mount Wutai to disperse to various places, seeking profits to manage the Jingge Temple (the above is from Zizhi Tongjian). In the first year of the Dali era (Bingwu year), on the fifteenth day of the seventh month, a Ullambana Festival was held in the palace. It was decorated with gilded beads, and memorial tablets were set up for Emperor Gaozu, Emperor Taizong, and the other seven deceased emperors. Banners, ceremonial guards, crowns, and canopies were all marked with the emperors' titles. They were welcomed from the Imperial Ancestral Temple and brought into the inner Daocheng (ceremonial site), with musical performances, drums, and dancing, banners waving, and candles illuminating the sky. On that day, hundreds of officials lined up, welcoming, bowing, and guiding the procession at Guangshun Gate. From then on, this was done every year. In the Guiwei year, Lingzhi mushrooms grew in two halls of the Imperial Ancestral Temple, and the emperor wrote poems to praise them, and all the officials wrote poems in response (from Tang Shu). In the second year of the Dali era (Dingwei year), Yu Chaoen memorialized, requesting that the manor granted to him be converted into Zhangjing Temple, to pray for the afterlife happiness of Empress Dowager Zhangjing. The temple was built to be extremely magnificent, exhausting the materials of the city, which were not enough, so he memorialized to demolish the Qujiang and Huaqing Palace pavilions to supply the temple, costing hundreds of millions. Gao Ying, a Jinshi (successful candidate in the imperial examination) from Weizhou, submitted a memorial, the gist of which was: The late Empress Dowager was wise and virtuous, and did not think that adding a temple would add glory to the country. The long-term plan is to stabilize the country, with the people as the foundation. Abandoning the people to build temples, what blessings can be sought? He also said, 'It is acceptable to have no temples, but how can the country be without people to govern it?' Your Majesty should lower the standards of the palaces, taking Xia Yu as an example, but now you are advocating pagodas and temples, imitating the practices of Emperor Wu of Liang? Gao Ying further memorialized, the gist of which was: 'The wise kings of ancient times accumulated good deeds to obtain happiness, rather than spending money to invite disaster; cultivated virtue to eliminate disaster, rather than exhausting the people to pray for the elimination of disaster. Now the construction is urgent, non-stop day and night, and those who do not have enough strength are punished with whipping, and the sounds of sorrow and pain fill the roads. Hoping to obtain happiness in this way, I am afraid it will not work.' He also said, 'Your Majesty is turning away from the right path in your heart, seeking omens from external things, listening to the wrong plans of those around you, and harming the great cause of the emperor, and I feel sorry for you.' These memorials were shelved and not answered (from Zizhi Tongjian). Gao Ying memorialized again, saying: 'Your Majesty is greatly filial, and your kindness is equal to heaven, and your thoughts of the Empress Dowager are endless.'
以加。悉力追孝。誠為有益。妨時剿人。不得無損。舍人就寺。何福之為。昔魯莊丹桓公廟楹而刻其桷。春秋書之為非禮。孝惠孝景孝宣。令郡國諸侯。立高祖文武廟。至元帝。與博士議。即斟酌古禮。以罷之。夫廟猶不越禮而立。況非宗祐之所安。神靈之所宅乎。殫萬人之力。要一切之報。其為不可亦明。奈何我戎虜未平。侵地未復。金革未戢。疲人未撫。大倉無終歲之儲。大農有榷酤之弊。欲以此時興力役哉。又不報(唐書)。
戊申 大曆三年。詔不空三藏。于興善寺立道場。命近侍大臣及諸將帥。悉授灌頂。帝親為不空敘官。特進鴻臚卿。○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。恭識山識地識字善算。師曰。山人所居之山。是雄山。是雌山。山人茫然不能對。師指殿上地問。此是何地。曰容弟子算方知。師于地上劃一劃云。此甚字。曰一字。師云。土上一劃是王字。何謂一字耶。師又云。三七是多少。曰國師玩弟子。三七豈非二十一。師云。卻是山人算。貧道三七是十。何謂二十一。師復問。更有何能。曰弟子縱有能。亦不敢向國師開曰。師曰。縱汝有能亦俱未是。師乃謂帝曰。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
【現代漢語翻譯】 現代漢語譯本： 以加（更加）。悉力追孝（竭盡全力追思孝道）。誠為有益（這誠然是有益的）。妨時剿人（但如果妨礙農時，擾亂百姓），不得無損（就不能說沒有損害了）。舍人就寺（放棄人事而追求寺廟），何福之為（又有什麼福報可言呢）？昔魯莊丹桓公廟楹而刻其桷（過去魯莊公在桓公廟的柱子上雕刻斗拱），春秋書之為非禮（《春秋》記載這件事認為是不合禮制的）。孝惠孝景孝宣（孝惠皇帝、孝景皇帝、孝宣皇帝），令郡國諸侯（命令各郡國諸侯），立高祖文武廟（建立高祖和文武皇帝的廟宇）。至元帝（到了元帝），與博士議（與博士們商議），即斟酌古禮（就參考古代禮制），以罷之（而停止了）。夫廟猶不越禮而立（廟宇尚且不能超越禮制而建立），況非宗祐之所安（更何況不是祖宗保佑的地方），神靈之所宅乎（神靈居住的場所呢）？殫萬人之力（耗盡萬人的力量），要一切之報（求取一切的福報），其為不可亦明（這樣做是不可以的也很明顯）。奈何我戎虜未平（無奈的是我們的邊境敵人還沒有平定），侵地未復（被侵佔的土地還沒有收復），金革未戢（戰爭還沒有停止），疲人未撫（疲憊的百姓還沒有安撫），大倉無終歲之儲（國家糧倉沒有足夠一年的儲備），大農有榷酤之弊（主管農業的官員有專賣酒類的弊端）。欲以此時興力役哉（想要在這個時候大興土木嗎）？又不報（《唐書》記載）。
戊申（戊申年） 大曆三年（大曆三年）。詔不空三藏（皇帝下詔給不空三藏），于興善寺立道場（在興善寺建立道場），命近侍大臣及諸將帥（命令近侍大臣和各位將帥），悉授灌頂（全部接受灌頂）。帝親為不空敘官（皇帝親自為不空敘述官職），特進鴻臚卿（授予特進鴻臚卿）。○召忠國師入內（召見忠國師入宮），引太白山人見之（引薦太白山人讓他見面）。帝曰此人頗有見解（皇帝說這個人頗有見解），請師驗之（請國師驗證一下）。忠曰（忠國師說），汝蘊何能（你有什麼本領）？山人曰（山人說），恭識山識地識字善算（我能認識山，認識地，認識字，擅長算術）。師曰（國師說），山人所居之山（山人你居住的山），是雄山（是雄山），是雌山（是雌山）？山人茫然不能對（山人茫然不能回答）。師指殿上地問（國師指著殿上的地問），此是何地（這是什麼地方）？曰容弟子算方知（說容弟子算一下才知道）。師于地上劃一劃云（國師在地上劃了一道說），此甚字（這是什麼字）？曰一字（說是一個『一』字）。師云（國師說），土上一劃是王字（土字上面加一橫是『王』字），何謂一字耶（為什麼說是一個『一』字呢）？師又云（國師又說），三七是多少（三七是多少）？曰國師玩弟子（說國師您在戲弄弟子），三七豈非二十一（三七難道不是二十一嗎）？師云（國師說），卻是山人算（卻是山人你算的），貧道三七是十（貧僧算三七是十），何謂二十一（為什麼說是二十一呢）？師復問（國師又問），更有何能（還有什麼本領）？曰弟子縱有能（說弟子縱然有本領），亦不敢向國師開曰（也不敢向國師誇耀）。師曰（國師說），縱汝有能亦俱未是（縱然你有本領也都不對）。師乃謂帝曰（國師於是對皇帝說），問山不識山（問他山卻不認識山），問地不識地（問他地卻不認識地），問字不識字（問他字卻不認識字），問算不解算（問他算術卻不會算），陛下何處得此幪（陛下從哪裡找到這個糊塗人）？
【English Translation】 English version: To add (more). To exert all effort in pursuing filial piety (to exhaust all strength in remembering filial piety). It is truly beneficial (this is indeed beneficial). To hinder the times and disturb the people (but if it hinders agricultural times and disturbs the people), it cannot be without harm (it cannot be said that there is no harm). To abandon human affairs for temples (to abandon human affairs and pursue temples), what benefit is there (what blessings can be spoken of)? In the past, Duke Zhuang of Lu carved the dougong on the pillars of Duke Huan's temple, and the Spring and Autumn Annals recorded it as being against propriety. Emperor Xiaohui, Emperor Xiaojing, and Emperor Xiaoxuan ordered the commanderies and principalities to establish temples for Emperor Gaozu and the Martial Emperor. When it came to Emperor Yuan, he consulted with the doctors and, after considering ancient rites, abolished them. Temples should not be established beyond the bounds of propriety, let alone places that are not where ancestors are at peace or where spirits reside. To exhaust the strength of ten thousand people to seek all kinds of rewards, it is clear that this is not permissible. But our barbarian enemies have not been pacified, the invaded lands have not been recovered, the weapons of war have not been put away, the weary people have not been comforted, the granaries do not have enough storage for the whole year, and the agricultural officials have the corruption of monopolizing the sale of alcohol. Do you want to engage in large-scale construction at this time? (Recorded in the Book of Tang).
The year Wushen (Wushen year), the third year of Dali (Dali third year). The emperor issued an edict to the Tripitaka Bukong (Amoghavajra), to establish a Daog場 (Dharma practice site) at Xingshan Temple, and ordered the close ministers and generals to all receive Abhisheka (initiation). The emperor personally described Bukong's official position, granting him the title of Special Advancement Grand Herald. ○ Summoned the National Teacher Zhong into the palace and introduced the Taibai Mountain man to meet him. The emperor said that this person has some insights, and asked the teacher to verify them. Zhong said, 'What abilities do you possess?' The mountain man said, 'I respectfully recognize mountains, recognize land, recognize characters, and am good at calculation.' The teacher said, 'The mountain where the mountain man lives, is it a male mountain or a female mountain?' The mountain man was at a loss and could not answer. The teacher pointed to the ground in the hall and asked, 'What is this place?' He said, 'Allow the disciple to calculate before knowing.' The teacher drew a line on the ground and said, 'What character is this?' He said, 'The character 'one'.' The teacher said, 'A line above the earth is the character 'king', why do you say it is the character 'one'?' The teacher also said, 'What is three times seven?' He said, 'The National Teacher is teasing the disciple, isn't three times seven twenty-one?' The teacher said, 'It is the mountain man who calculates, this poor monk calculates three times seven is ten, why do you say it is twenty-one?' The teacher asked again, 'What other abilities do you have?' He said, 'Even if the disciple has abilities, I dare not boast to the National Teacher.' The teacher said, 'Even if you have abilities, they are all incorrect.' The teacher 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 muddled person?'
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(僧傳)。
詔徑山道欽禪師。詔書曰。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。今遣內侍黃鳳宣旨。特到詔迎。速副朕心。春暄師得安否。遣此不多。及□來。□今本州供送。凡到州縣。開靜院。安置官吏。不許謁見。疲師心力。弟子不許多少聽其隨侍。師至闕。帝親加瞻禮慰問。從容曰。朕聞。徑山神龍獻湫。非師道德。莫能如此。師入對百福殿。留禁中。見帝來起身。帝曰。何以起身。師曰。陛下何得向四威儀中見貧道。奏對罷。賜號國一大覺禪師○宋僧祿贊寧作欽師傳。無慮千言。雖一報曉雞。死且書之名。乃不及此何耶(林間錄)○李肇國史補曰。崔趙公問徑山欽禪師曰。弟子出家得否。欽曰。出家乃大丈夫事。非將相所能為也。趙公歎賞其言○師住徑山日。獨坐北峰石屏之下。有白衣士。拜於前曰。弟子乃巾子山人也。長安佛法有難聞。師道行高潔。愿度為沙彌。往救之。師曰。汝有何力。對曰。弟子誦俱胝觀音咒。其功無比。師曰。吾坐后石屏。汝能碎之乎。曰可。有頃吒之。石屏裂為三片。今喝石巖是也。師
【現代漢語翻譯】 現代漢語譯本 漢來（Han Lai）。皇帝對山人說：『朕擁有國家和地位，但這還不足以稱為寶物。您，大師，才是國家的真正寶物啊！』山人回答說：『陛下真是懂得識別寶物的人啊！』（出自《僧傳》）。
皇帝下詔給徑山道欽禪師（Jingshan Daoqin Chanshi）。詔書上說：『朕聽說，在江左（Jiang Zuo）有一位蘊藏著高深佛法的禪人，他的德行如同冰霜般純潔，清凈的修行在山林原野間進行。朕虛心仰慕，渴望見到他。如果能有感應，那將是國家的一大幸事。希望和尚您能從遙遠的地方來到京城，滿足朕歸依的心願。不要違背您的願力，應機顯現。現在派遣內侍黃鳳（Huang Feng）宣讀聖旨，特地前去迎接您。希望您能儘快滿足朕的心願。春天天氣溫暖，不知大師是否安好？就寫這些了。』以及□來（Ji □ Lai）。□現在由本州（Ben Zhou）供應。凡是到達州縣（Zhou Xian），都要在開靜院（Kai Jing Yuan）安置，官吏不許謁見，以免勞累大師的心力。弟子們也不許過多或過少地跟隨侍奉。大師到達京城后，皇帝親自瞻仰禮拜，慰問說：『朕聽說，逕山（Jingshan）的神龍（Shen Long）獻出湫（Qiu），如果不是大師的道德，沒有人能做到這樣。』大師進入百福殿（Baifu Dian）覲見，見到皇帝來就起身。皇帝說：『您為什麼要起身呢？』大師說：『陛下為什麼要在四威儀（Siweiyi）中看待貧道呢？』奏對完畢，皇帝賜號『國一大覺禪師（Guo Yi Dajue Chanshi）』。宋朝僧人祿贊寧（Lu Zanning）寫了欽師的傳記，有近千字。即使是一隻報曉的雞，死了也要寫上它的名字，卻不及此事，這是為什麼呢？（出自《林間錄》）。
李肇（Li Zhao）在《國史補（Guoshi Bu）》中說：崔趙公（Cui Zhao Gong）問徑山欽禪師說：『弟子可以出家嗎？』欽禪師說：『出家乃是大丈夫的事，不是將相所能做到的。』趙公讚賞他的話。
大師住在徑山的時候，獨自坐在北峰（Beifeng）石屏（Shiping）之下。有一位白衣士（Baishi），在他面前拜見說：『弟子乃是巾子山人（Jinzi Shanren）。長安（Chang'an）的佛法有難，聽說大師的道行高潔，希望度我為沙彌（Shami），前去救助。』大師說：『你有什麼能力？』回答說：『弟子誦持俱胝觀音咒（Ju Zhi Guanyin Zhou），其功德無比。』大師說：『我身後的石屏，你能擊碎它嗎？』回答說：『可以。』過了一會兒，大喝一聲，石屏裂為三片。現在喝石巖（He Shi Yan）就是這裡。
【English Translation】 English version Han Lai. The Emperor said to the mountain recluse: 'I possess the throne and the country, but that is not enough to be considered a treasure. You, Master, are the true treasure of the nation!' The mountain recluse replied: 'Your Majesty is truly one who knows how to recognize treasures!' (From 'Biographies of Monks').
An imperial edict was issued to Chan Master Daoqin of Jingshan. The edict read: 'I have heard that in Jiang Zuo there is a Chan practitioner who embodies profound Dharma, his virtue as pure as ice and frost, his pure practice carried out in the mountains and wilderness. I humbly admire and long to see him. If there is a response, it will be a great blessing for the nation. I hope that the Venerable One can come from afar to the capital, fulfilling my wish to take refuge. Do not go against your vow, manifesting according to circumstances. Now I am sending the eunuch Huang Feng to proclaim the imperial decree, specially going to welcome you. I hope you can quickly fulfill my wish. The spring weather is warm, I wonder if the Master is well? I will write no more than this.' And □ Lai. □ is now supplied by this prefecture. Whenever arriving at prefectures and counties, arrange accommodation in the Kaijing Monastery. Officials are not allowed to visit, so as not to tire the Master's mind and strength. Disciples are not allowed to follow and serve too much or too little. After the Master arrived in the capital, the Emperor personally admired and paid respects, inquiring with composure: 'I have heard that the dragon spirit of Jingshan offered a pool, if not for the Master's virtue, no one could have done this.' The Master entered the Baifu Hall for an audience, and stood up when he saw the Emperor coming. The Emperor said: 'Why do you stand up?' The Master said: 'Why does Your Majesty see this humble monk in the four dignities?' After the audience, the Emperor bestowed the title 'National Greatly Enlightened Chan Master'. The Song Dynasty monk Lu Zanning wrote a biography of Master Qin, nearly a thousand words long. Even a rooster that crows at dawn, its name would be written down after death, but this matter is not mentioned, why is that? (From 'Records Between the Woods').
Li Zhao said in 'Supplements to the National History': Cui Zhao Gong asked Chan Master Qin of Jingshan: 'Can this disciple become a monk?' Chan Master Qin said: 'Becoming a monk is a matter for great heroes, not something that generals and ministers can do.' Zhao Gong praised his words.
When the Master lived in Jingshan, he sat alone under the stone screen of the North Peak. A layman in white robes bowed before him and said: 'This disciple is a man from Jinzi Mountain. There is difficulty for the Buddha-dharma in Chang'an. I have heard that the Master's practice is noble and pure, I hope you can ordain me as a Shami and send me to help.' The Master said: 'What ability do you have?' He replied: 'This disciple recites the Koti-Guanyin Mantra, its merit is unparalleled.' The Master said: 'Can you shatter the stone screen behind me?' He replied: 'I can.' After a while, he shouted loudly, and the stone screen split into three pieces. The present-day Heshishan (Roaring Stone Cliff) is this place.
知其神異。即為下發。給衣缽。易名曰崇惠(僧傳)。
庚戌 五年。不空示疾。表辭。帝遣內使勞問。就加開府儀同三司蕭國公。空辭讓數四。帝不允。六月癸未吉祥安臥而寂。帝輟朝三日。茶毗日。詔赍祝文祖祭。睿詞深切。禮冠群倫。贈司空。追諡大辨正廣智三藏和尚。明年九月詔。不空舍利起塔于舊居寺。御史嚴郢撰紀德碑。
癸丑 杜鴻漸。策肅宗之功。節度京南。復輔政。以疾辭相位。三日而薨。臨終沐浴。儼朝服加僧伽梨。剃鬚發而逝。遺命依沙門。造塔而葬焉(舊史)。
甲寅 大曆九年。道士史華。以術得幸。因請立刃梯。與沙門粗法。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。賜崇惠。號護國三藏紫衣(佛道論衡)。
乙卯 十年。忠國師。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。(后住耽源)卻知此事。至十二月九日。右脅而逝。全身建塔。謚大證禪師。帝尋召應真入內。舉前話問之。真良久曰。聖上會么。
【現代漢語翻譯】 現代漢語譯本 知其神異，於是（皇帝）下令賜予（崇惠）衣缽，並改名為崇惠（僧傳）。
庚戌年，（唐代宗大曆）五年，不空（Amoghavajra，密宗大師）示現疾病，上表辭官。皇帝派遣內侍前去慰問，並加封為開府儀同三司蕭國公。不空多次辭讓，皇帝不允。六月癸未日，（不空）吉祥安臥而圓寂。皇帝停止朝政三日，荼毗（火葬）之日，下詔書派人帶著祝文祭奠，文辭懇切，禮儀超過了以往的規格。追贈司空，謚號大辨正廣智三藏和尚。第二年九月，下詔在不空以前居住的寺廟建造舍利塔，御史嚴郢撰寫了紀德碑。
癸丑年，杜鴻漸因為輔佐肅宗有功，節度京南，再次輔佐朝政。因病辭去相位，三天後去世。臨終前沐浴，穿戴整齊的朝服，又披上僧伽梨（袈裟），剃去鬚髮而逝。遺囑按照沙門（出家人）的規制，建造塔墓安葬（舊史）。
甲寅年，大曆九年，道士史華因為法術而得到皇帝的寵幸，於是請求設立刃梯（用刀刃做成的梯子），與沙門（出家人）比試法術。皇帝下旨讓兩街（長安城的兩個主要區域）挑選僧人，確定日期比試勝負。沙門崇惠經常誦持楞嚴咒（Śūraṅgama mantra），上表請求挫敗他。皇帝率領百官親自觀看。史華登上刃梯向上攀登，命令崇惠也踩著刀刃向上攀登，往返都沒有受傷。崇惠乘勝下令，在庭院中堆積柴火點燃熊熊烈火，崇惠走入火堆，呼喚史華也進來，史華慚愧流汗不敢正視。皇帝非常高興，賜予崇惠護國三藏紫衣（佛道論衡）。
乙卯年，（唐代宗大曆）十年，忠國師（Zhong guoshi，禪師）入宮辭別代宗。皇帝說：『國師圓寂后，弟子我應該如何紀念您呢？』忠國師說：『告訴施主建造一座無縫塔。』皇帝說：『請國師畫出塔的樣式。』忠國師沉默良久說：『會么？』皇帝說：『不會。』忠國師說：『我的侍者應真（Yingzhen，禪師），（後來住在耽源）卻知道這件事。』到十二月九日，右脅而逝（佛教徒通常採用的吉祥臥姿勢）。全身建造塔墓。謚號大證禪師。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：『聖上會么？』
【English Translation】 English version Knowing his spiritual abilities, (the emperor) then issued an edict to grant him the robe and bowl, and changed his name to Chonghui (僧傳 Monk Biographies).
In the year Gengxu, the fifth year of (Emperor Daizong's reign), Amoghavajra (不空, a master of Esoteric Buddhism) showed signs of illness and submitted a memorial to resign. The emperor sent an inner attendant to inquire after him and additionally bestowed upon him the title of Duke of Xiao, with the rank of Grand Master for Palace Affairs. Amoghavajra declined several times, but the emperor did not allow it. On the day Guiwei in the sixth month, (Amoghavajra) passed away peacefully in a propitious reclining posture. The emperor suspended court for three days, and on the day of cremation (荼毗, dhūpana), he issued an edict to send someone with a eulogy to offer sacrifices. The words were earnest, and the ceremony exceeded previous standards. He was posthumously granted the title of Grand Minister of Works and the posthumous name Great Discriminator, Correct, Vastly Wise Tripitaka Master. In the ninth month of the following year, an edict was issued to build a stupa for Amoghavajra's relics at the temple where he used to reside. The imperial censor Yan Ying composed a stele inscription commemorating his virtues.
In the year Guichou, Du Hongjian, for his meritorious service in assisting Emperor Suzong, governed Jingnan and again assisted in the administration. He resigned from his position as prime minister due to illness and died three days later. Before his death, he bathed, dressed in formal court attire, and donned a sanghati (僧伽梨, saṃghāṭī, a monastic robe), shaved his beard and hair, and passed away. His will stipulated that he should be buried according to the regulations for a shramana (沙門, śrāmaṇa, a Buddhist monk), with a stupa built for his burial (舊史 Old History).
In the year Jiayin, the ninth year of the Dali era, the Daoist Shi Hua gained favor with the emperor through his magical arts. He then requested to set up a ladder of blades (刃梯, a ladder made of knife blades) to compete in magical abilities with the shramanas (沙門, śrāmaṇa, Buddhist monks). The emperor issued an edict to select monks from the two districts (長安城的兩個主要區域, the two main areas of Chang'an city) to compete on a designated date. The shramana Chonghui, who often recited the Shurangama Mantra (楞嚴咒, Śūraṅgama mantra), submitted a memorial requesting to defeat him. The emperor led his officials to personally observe. Shi Hua ascended the ladder of blades, and ordered Chonghui to also step on the blades and ascend. Neither was injured in their ascent and descent. Chonghui, seizing the opportunity, ordered a pile of firewood to be gathered in the courtyard and ignited into a blazing fire. Chonghui entered the fire, calling for Shi Hua to enter as well. Shi Hua, ashamed and sweating, dared not look directly. The emperor was greatly pleased and bestowed upon Chonghui the title of Protector of the Nation, Tripitaka Master, and the purple robe (佛道論衡 Discourses on Buddhism and Daoism).
In the year Yimao, the tenth year of the Dali era, National Teacher Zhong (忠國師, Zhong guoshi, a Chan master) entered the palace to bid farewell to Emperor Daizong. The emperor said, 'After the National Teacher passes away, how should I, your disciple, commemorate you?' National Teacher Zhong said, 'Tell the donors to build a seamless stupa.' The emperor said, 'Please, National Teacher, draw a design of the stupa.' National Teacher Zhong remained silent for a long time and then said, 'Do you understand?' The emperor said, 'I do not understand.' National Teacher Zhong said, 'My attendant Yingzhen (應真, Yingzhen, a Chan master), (who later resided at Danyuan), knows about this matter.' On the ninth day of the twelfth month, he passed away reclining on his right side (右脅而逝, the auspicious posture commonly adopted by Buddhists). A stupa was built for his entire body. He was posthumously named Chan Master Dazheng. The emperor then summoned Yingzhen into the palace, brought up the previous conversation, and asked him about it. Yingzhen remained silent for a long time and then said, 'Does Your Majesty understand?'
帝曰不會。真答偈曰。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。(浮山九帶云。牛頭南馬頭北。中有黃金充一國。云云 第五理事縱橫帶載 僧史)。
大曆十四年己未 五月代宗崩○德宗即位。
庚申 建中元年。制不許諸鎮奏置寺觀。及度民為僧道罷宮中盂蘭盆會。
澤潞間有僧溥滿。或歌或笑。言事多驗。建中初潞州佛寺題詩云。此水連涇水。雙朱血滿川。青牛將赤虎。方號太平年。此水泚字。涇水自涇川兵亂。雙朱乃朱滔朱泚也。青牛興元二年乙丑。乙木丑牛。是歲改元貞元。丙火寅虎也。當年賊平○建中四年十月。朱泚兵反。僭國號秦。帝幸奉天(詩話)。
華嚴疏主澄觀字大休。初大曆三年。詔入內。與不空譯經。為澗文大德。而辭入五臺山大華嚴寺。覃思博覽異學。著華嚴疏以信解行證。分華嚴為四大科。凡歷四年。至癸亥而文成。
甲子 興元元年。五月。復京師。七月帝還京。
南嶽明瓚禪師。初居上封。乾元中。李泌入衡岳謁之。瓚誦經。泌曰。將非避隱者。有云霄志乎。瓚唾曰。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。瓚撥火出芋食之。與語至之辭去。瓚撫其背曰。好做十年宰相。至是泌用事奏
【現代漢語翻譯】 現代漢語譯本：皇帝說：『我不會。』真禪師回答偈語說：『湘江之南，潭水之北，其中黃金足以充滿一個國家。沒有樹影的樹下，大家同乘一條船；琉璃殿上，沒有任何知識。』（浮山九帶云：牛頭向南，馬頭向北，其中黃金足以充滿一個國家。等等。第五理事縱橫帶載，僧史）。
大曆十四年己未，五月，代宗駕崩。德宗即位。
庚申，建中元年。朝廷下令不許各鎮擅自奏請設定寺觀，以及為百姓剃度為僧道，停止宮中的盂蘭盆會。
澤潞一帶有個僧人名叫溥滿，有時唱歌有時笑，說的事情大多應驗。建中初年，在潞州佛寺題詩說：『此水連線涇水，雙朱的血染滿河川。青牛將遇赤虎，方才號稱太平年。』此水指泚字，涇水指自涇川發生的兵亂。雙朱指的是朱滔、朱泚。青牛指興元二年乙丑，乙木丑牛，當年改年號為貞元。丙火寅虎。當年賊寇被平定。建中四年十月，朱泚起兵反叛，僭越稱國號為秦，皇帝逃到奉天（詩話）。
華嚴疏主澄觀（ChengGuan）（法號大休），最初在大曆三年，奉詔入宮，與不空（BuKong）一起翻譯佛經，被尊為澗文大德。但他辭別朝廷，前往五臺山大華嚴寺。他深入思考，廣泛閱讀各種學說，撰寫《華嚴疏》，以信、解、行、證四個方面來闡釋《華嚴經》。他將《華嚴經》分為四大科，歷時四年，到癸亥年完成。
甲子，興元元年。五月，收復京師。七月，皇帝返回京城。
南嶽明瓚（MingZan）禪師，最初住在上封。乾元年間，李泌（LiBi）前往衡岳拜訪他。明瓚正在誦經，李泌說：『您莫非是位避世隱居，卻有遠大志向的人？』明瓚朝他吐唾沫說：『不要互相妨礙！』李泌臉色不變。明瓚過了很久才接見他，李泌站立等候，毫不懈怠。明瓚於是問：『吃飯了嗎？』李泌回答說：『還沒吃。』明瓚撥開火堆，拿出芋頭吃，與李泌交談至深夜，李泌告辭離去。明瓚拍著他的背說：『好好做十年宰相吧。』到這時，李泌執掌朝政，上奏朝廷。
【English Translation】 English version: The Emperor said, 'I do not understand.' Zen Master Zhen answered with a verse: 'South of the Xiang River, north of the Tan River, within lies enough gold to fill a country. Under the shadowless tree, we all ride the same boat; in the crystal palace, there is no knowledge.' (Fushan's Nine Belts says: The ox's head faces south, the horse's head faces north, within lies enough gold to fill a country. etc. The Fifth Principle carries both vertical and horizontal, Monastic History).
In the 14th year of Dali (779 AD), the year of Jiwei, in the fifth month, Emperor Daizong passed away. Emperor Dezong ascended the throne.
In the year of Gengshen, the first year of Jianzhong (780 AD), an imperial decree forbade the various military governors from independently requesting the establishment of temples and monasteries, as well as ordaining commoners as monks and nuns. The Ullambana Festival in the palace was also abolished.
In the area between Ze and Lu, there was a monk named Pu Man (PuMan), who sometimes sang and sometimes laughed, and his predictions often came true. In the early years of Jianzhong, he wrote a poem on the wall of a Buddhist temple in Luzhou, saying: 'This water connects to the Jing River, the blood of the two Zhus fills the streams. When the Green Ox meets the Red Tiger, then will be called a year of great peace.' 'This water' refers to the character '泚 (Ci)', the Jing River refers to the military unrest originating from Jingchuan. The 'two Zhus' refer to Zhu Tao (ZhuTao) and Zhu Ci (ZhuCi). The 'Green Ox' refers to the year Yichou (779 AD), the second year of Xingyuan, with Yi being wood and Chou being the ox. That year, the reign title was changed to Zhenyuan. Bing fire is the Yin tiger. That year, the rebels were pacified. In the tenth month of the fourth year of Jianzhong (783 AD), Zhu Ci rebelled, usurped the title of Emperor of Qin, and the Emperor fled to Fengtian (Anecdotes of Poetry).
The commentator of the Avatamsaka Sutra, Chengguan (ChengGuan) (Daxiu), initially entered the palace in the third year of Dali (768 AD) by imperial decree, and translated scriptures with Bukong (BuKong), and was honored as the virtuous Jianwen. However, he resigned from the court and went to the Great Avatamsaka Temple on Mount Wutai. He contemplated deeply and extensively read various doctrines, writing the 'Avatamsaka Commentary', explaining the Avatamsaka Sutra through the four aspects of faith, understanding, practice, and realization. He divided the Avatamsaka Sutra into four major sections, taking four years to complete the work in the year Guihai.
In the year of Jiazi, the first year of Xingyuan (784 AD), in the fifth month, the capital was recovered. In the seventh month, the Emperor returned to the capital.
Zen Master Mingzan (MingZan) of Mount Nan, initially resided at Shangfeng. During the Qianyuan era, Li Bi (LiBi) visited him at Mount Heng. Mingzan was reciting scriptures, and Li Bi said, 'Are you perhaps a recluse avoiding the world, yet possessing great ambitions?' Mingzan spat at him and said, 'Do not interfere with each other!' Li Bi's expression did not change. After a long time, Mingzan received him, and Li Bi stood waiting without懈怠. Then Mingzan asked, 'Have you eaten?' Li Bi replied, 'Not yet.' Mingzan stirred the fire, took out a taro to eat, and talked with Li Bi until late at night, when Li Bi took his leave. Mingzan patted him on the back and said, 'Do well as Prime Minister for ten years.' At this time, Li Bi was in charge of the government and submitted a memorial to the court.
其高行。帝遣使詔之。使者即其所言。天子有詔。尊者幸起謝恩。久寒涕垂頤。凝坐略不介意。使者回奏其事。帝咨美不已。嘗作歌曰。吾有一言。絕慮忘緣。巧說不得。只用心傳。更有一語。無過直與。細如毫末。大無方所。本自圓成。不勞機杼。世事悠悠。不如山丘。青松蔽日。碧間長流。山云當幕。夜月為釣。臥藤蘿下。塊石枕頭。不朝天子。豈羨王侯。生死無慮。更復何憂。水月無形。我常只寧。萬法皆爾。本自無生。兀然無事坐。春來草自青。又東坡詩注云。李泌嘗讀書于衡岳寺。與明瓚禪師游。察其所為。非凡人也。聽其中夜梵唱響。徹山林。泌頗知音。能辨休慼。經梵音聲。先悽愴而後喜悅。必謫墮之人也。時將去矣。中夜潛往謁焉。瓚命坐。撥火出芋。以㗖之曰。分半芊與汝福子孫。慎勿多言。領取十年宰相。泌再拜而退。
乙丑 改元貞元元年。
丙寅 二年。諸寺宣講。復作盂蘭盆會。
戊辰 四年。京師地震。三十六番詔迎岐州無憂王寺佛指骨舍利。入內庭供養○明年十月。澄觀法師署教授和尚。
辛未 七年六月。帝幸章敬寺。觀譯經。帝賦詩。太祖群臣皆和。
柳子厚。制南嶽彌陀和尚碑。略曰。代宗時法照國師言。其師南嶽長老有異德。天子南面而禮焉
【現代漢語翻譯】 現代漢語譯本： 他的高尚品行感動了皇帝，皇帝派遣使者去召見他。使者按照他所說的話稟告了皇帝。皇帝下詔說：『德高望重的人，希望您能起身感謝皇恩。』當時天氣寒冷，他流著鼻涕，垂到下巴，但仍然端坐著，毫不介意。使者回去稟告了這件事，皇帝讚歎不已。他曾經作歌說：『我有一句話，斷絕思慮，忘卻塵緣。精巧的言辭無法表達，只能用心靈去領會。』 『還有一句話，沒有什麼比直接給予更好。它細小如毫毛，廣大無邊無際。它本來就是圓滿成就的，不需要任何人為的加工。世事悠悠，不如山丘。青松遮蔽陽光，碧綠的澗水長流。用山間的雲彩作為帷幕，用夜晚的月亮作為魚鉤。』 『躺在藤蘿之下，用石頭當枕頭。不向天子朝拜，豈會羨慕王侯？生死已經沒有顧慮，還會有什麼憂愁？水中的月亮沒有固定的形狀，我常常只是保持內心的寧靜。萬法都是如此，本來就是無生的。』兀然無事地坐著，春天來了，草自然就綠了。 蘇軾的詩注中說：李泌曾經在衡岳寺讀書，與明瓚（Ming Zan）禪師交往，觀察他的所作所為，知道他不是一個平凡的人。聽見他半夜梵唱的聲音，響徹山林。李泌很懂音樂，能夠辨別吉兇。經過梵音聲，先是淒涼，然後是喜悅，一定是謫落凡間的人。當時他將要離去，半夜偷偷地去拜訪明瓚（Ming Zan）。明瓚（Ming Zan）命他坐下，撥開火堆，拿出芋頭，讓他吃，說：『分一半芋頭給你，用來庇佑你的子孫，切記不要多說話，領受十年宰相的職位。』李泌再次拜謝後退下。
乙丑年，改年號為貞元元年。
丙寅年，貞元二年。各寺廟宣講佛法，再次舉辦盂蘭盆會（Yulanpen Festival）。
戊辰年，貞元四年。京城發生地震。皇帝多次下詔迎請岐州（Qizhou）無憂王寺（Wuyouwang Temple）的佛指骨舍利（Buddha's finger bone relic），放入內廷供養。第二年十月，澄觀（Cheng Guan）法師被任命為教授和尚。
辛未年，貞元七年六月。皇帝駕臨章敬寺（Zhangjing Temple），觀看翻譯佛經。皇帝作詩，太祖和群臣都作詩應和。
柳宗元撰寫了《南嶽彌陀和尚碑》，大略是說：代宗（Daizong）時期，法照（Fazhao）國師說，他的老師南嶽（Nanyue）長老有奇異的德行，皇帝要向他行南面之禮。
【English Translation】 English version: His noble conduct moved the Emperor, who sent an envoy to summon him. The envoy reported his words to the Emperor. The Emperor issued an edict saying, 'Venerable one, I hope you will rise and thank the imperial grace.' At that time, the weather was cold, and he was dripping with snot, which hung from his chin, but he remained seated, not caring at all. The envoy returned and reported this matter, and the Emperor praised him endlessly. He once composed a song saying, 'I have a word, severing thoughts and forgetting worldly connections. Clever words cannot express it, only the heart can understand it.' 'There is another word, nothing is better than giving directly. It is as small as a hair, and as vast as boundless space. It is originally complete, and requires no artificial processing. Worldly affairs are fleeting, better than hills. Green pines shade the sun, and clear streams flow long. Use mountain clouds as curtains, and the night moon as a fishing hook.' 'Lie down under the wisteria, and use a stone as a pillow. Not worshiping the Emperor, how can I envy princes and nobles? There is no worry about life and death, what else is there to worry about? The moon in the water has no fixed shape, I often just keep my heart at peace. All dharmas are like this, originally without birth.' Sitting still without anything to do, when spring comes, the grass naturally turns green. Su Shi's commentary on the poem says: Li Mi once studied at Hengyue Temple, and associated with Chan Master Ming Zan (Ming Zan), observing his actions, and knew that he was not an ordinary person. Hearing his midnight chanting, it resounded through the mountains and forests. Li Mi was very knowledgeable about music and could distinguish good and bad omens. After the chanting, it was first sad and then joyful, he must be a person who had been demoted to the mortal world. At that time, he was about to leave, and secretly went to visit Ming Zan (Ming Zan) in the middle of the night. Ming Zan (Ming Zan) ordered him to sit down, cleared the fire, took out taro, and let him eat it, saying, 'Give half of the taro to you to bless your descendants, remember not to say too much, and receive the position of prime minister for ten years.' Li Mi bowed again and withdrew.
In the year of Yichou, the reign title was changed to the first year of Zhenyuan.
In the year of Bingyin, the second year of Zhenyuan. The temples lectured on the Dharma and held the Yulanpen Festival (Yulanpen Festival) again.
In the year of Wuchen, the fourth year of Zhenyuan. An earthquake occurred in the capital. The Emperor repeatedly issued edicts to welcome the Buddha's finger bone relic (Buddha's finger bone relic) from Wuyouwang Temple (Wuyouwang Temple) in Qizhou (Qizhou), and placed it in the inner court for worship. In October of the following year, Dharma Master Cheng Guan (Cheng Guan) was appointed as a professor monk.
In the year of Xinwei, the seventh year of Zhenyuan, in June. The Emperor visited Zhangjing Temple (Zhangjing Temple) to view the translation of Buddhist scriptures. The Emperor composed a poem, and the Grand Ancestor and his ministers all composed poems in response.
Liu Zongyuan wrote the 'Stele for the Nanyue Amitabha Monk', which roughly says: During the Daizong (Daizong) period, National Teacher Fazhao (Fazhao) said that his teacher, the Elder of Nanyue (Nanyue), had extraordinary virtues, and the Emperor should pay him homage facing south.
。度其道不可徴。乃御札名其居。曰般若道場。用尊其位。洎德宗朝。申詔褒之。是為彌陀寺。人從其化。以萬計。
癸酉 九年四月。聖節有司具儀輦。釋部鼓吹。迎教授和尚。入內敷揚華嚴宗旨。賜號清涼國師(通鑑)。
甲戌 十年九月。上欲修神龍寺。須五十尺松。不得。裴延齡曰。近見同州一谷木數千條。皆可八十尺。上曰。開元天寶間。求美材于畿甸。猶不得。今安得有之。對曰。天生珍材。固得聖君。乃出開元天寶。何從得之(同上)。
釋皎然。有逸才。為顏魯公于頔諸名公所敬。陸羽至。則清談終日。士夫服其標緻。恥以文章名世。嘆曰使有宣尼之博識。胥臣之多聞。目前矜道侈義。適足以擾真性。豈若巖松云月禪定。相偶無言而道合。至靜而性同。吾將杼山矣。裒所著文火之。后中丞李洪刺湖州。枉駕訪之。請及詩文。曰貧道投筆硯。二十四年。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。然沒後相國於頔。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。曾皆投刺結交徹詩與皎然僧標齊名。著律宗行源二十一卷。初徹游京師。名聞輦轂。緇流嫉其盛。造飛語浸誣。得罪徒
【現代漢語翻譯】 現代漢語譯本：他教化眾生，使他們明白佛法的道路是難以捉摸的。於是皇帝下詔，用御札命名他居住的地方為『般若道場』，用以尊崇他的地位。到了德宗皇帝時期，又下詔褒獎他，於是這裡改名為彌陀寺。人們接受他的教化，人數以萬計。 癸酉年（793年）四月，聖節時，有關部門準備了儀仗和車輛，釋教部門奏樂，迎接教授和尚入宮，宣揚華嚴宗的宗旨。皇帝賜號他為清涼國師（出自《資治通鑑》）。 甲戌年（794年）九月，皇帝想要修繕神龍寺，需要五十尺長的松木，卻找不到。裴延齡說：『最近我看到同州的一個山谷里有數千條木材，都可以達到八十尺。』皇帝說：『開元、天寶年間，在京畿地區尋找好的木材都找不到，現在怎麼會有呢？』裴延齡回答說：『天生珍貴的木材，自然會出現在聖明的君主時代。』反問皇帝開元、天寶年間的木材又是從哪裡來的呢？（出自《資治通鑑》）。 釋皎然，很有才華，被顏真卿、于頔等名公所敬重。陸羽來訪時，他們就整天清談。士大夫們佩服他的高尚品格，以文章聞名於世為恥。皎然感嘆道：『即使有孔子的博學，胥臣的廣聞，在眼前炫耀道義，也只是擾亂真性。哪裡比得上在巖石松樹、雲朵明月間禪定，彼此相伴，無言而道合，達到至靜而性相同。我將隱居杼山了。』於是燒掉了自己所著的文章。後來中丞李洪擔任湖州刺史，特意拜訪他，請求他寫詩作文。皎然說：『貧道拋棄筆硯已經二十四年了，一無所得。冥思苦想只會增加世俗的牽累，徒增我與他人的分別。現在我已經拋棄它們很久了。』李洪在民間搜尋，僅僅得到十卷。皎然去世后，宰相於頔為他的文集作序，進獻給朝廷，德宗皇帝下詔將文集收藏在秘閣。 乙亥年（795年）十一年，律師靈徹，字源澄，居住在越州雲門寺。當時很多有才華和名望的公卿，如劉長卿、嚴維、皇甫曾等，都向他投遞名帖，與他結交。靈徹的詩與皎然齊名。他著有《律宗行源》二十一卷。當初靈徹遊歷京師，名聲傳遍京城。僧侶們嫉妒他的盛名，製造謠言誹謗他，因此獲罪被流放。
【English Translation】 English version: He taught sentient beings, making them understand that the path of Dharma is elusive. Therefore, the emperor issued an edict, using an imperial decree to name his residence 'Prajna Dojo' (Bodhimanda of Prajna), to honor his position. By the time of Emperor Dezong, he issued another edict to commend him, so this place was renamed Mituo Temple (Amitabha Temple). People accepted his teachings, numbering in the tens of thousands. In the year Guiyou (793), in the fourth month, during the Sacred Festival, the relevant departments prepared ceremonial guards and vehicles, and the Buddhist department played music to welcome the Professor Monk into the palace to expound the Huayan (Avatamsaka) School's doctrines. The emperor bestowed upon him the title of National Teacher Qingliang (Pure Coolness) (from 'Zizhi Tongjian'). In the year Jiaxu (794), in the ninth month, the emperor wanted to repair Shenlong Temple (Divine Dragon Temple) and needed fifty-foot-long pine trees, but could not find any. Pei Yanling said, 'Recently I saw thousands of timbers in a valley in Tongzhou, all of which can reach eighty feet.' The emperor said, 'During the Kaiyuan (713-741) and Tianbao (742-756) eras, it was impossible to find good timber in the capital region, how can there be any now?' Pei Yanling replied, 'Precious timber is naturally born for enlightened rulers.' He retorted by asking where the timber from the Kaiyuan and Tianbao eras came from (from 'Zizhi Tongjian'). The monk Jiaoran (Bright and Clear) was very talented and respected by famous officials such as Yan Zhenqing and Yu Di. When Lu Yu (Sage of Tea) visited, they would engage in pure conversation all day long. Scholars admired his noble character and were ashamed to be known for their literary works. Jiaoran lamented, 'Even with Confucius's erudition and Xu Chen's extensive knowledge, flaunting morality and righteousness only disturbs the true nature. How can it compare to meditating among rocks, pines, clouds, and the moon, accompanying each other, being in accord without words, reaching perfect stillness, and having the same nature? I will retire to Mount Zhu.' So he burned his writings. Later, the Vice Censor Li Hong served as the prefect of Huzhou and specially visited him, requesting him to write poems and essays. Jiaoran said, 'This poor monk has abandoned pen and ink for twenty-four years and has gained nothing. Meditating only increases worldly attachments and creates distinctions between myself and others. Now I have abandoned them for a long time.' Li Hong searched among the people and only found ten volumes. After Jiaoran's death, Chancellor Yu Di wrote a preface for his collection of works and presented it to the court. Emperor Dezong ordered the collection to be stored in the Secret Pavilion. In the eleventh year of Yihai (795), the Vinaya Master Lingche (Spiritual Penetration), styled Yuancheng (Source of Clarity), resided in Yunmen Temple (Cloud Gate Temple) in Yuezhou. At that time, many talented and prestigious officials, such as Liu Changqing, Yan Wei, and Huangfu Zeng, sent him their visiting cards and befriended him. Lingche's poems were as famous as Jiaoran's. He wrote twenty-one volumes of 'Vinaya School's Source of Practice'. Initially, Lingche traveled to the capital and his fame spread throughout the city. Monks were jealous of his fame and fabricated rumors to slander him, thus incurring punishment and exile.
汀州。入會稽遂終老焉。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○陸德輿又與玄禪師善。玄歸天竺。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。上生日故事。命僧道講論于麟德殿。至是以儒士參之辨論。上大悅(通鑑)○帝命法師澄觀同罽賓三藏般若。番譯烏茶國所進華嚴後分梵夾。帝親預譯場。一日不至。即差僧云。皇帝國事因緣。如法僧事。與欲清凈。譯就進上。群臣大集會。觀升座。開示華嚴宗旨曰。極虛空而可度。體無邊涯。大也。竭滄溟而可飲。法門無盡。方也。碎塵剎而可數。用無能測。廣也。離覺所覺。朗萬方之幽䆳。佛也。芬敷萬行。榮開眾德。華也。圓萬行德。飾彼十身。嚴也。貫攝玄微。以成真光之彩。經也。總斯七字。為一部之宏綱。將契本性。非行莫揩。故說普賢無邊勝行行起解絕智證圓明無礙融通現前受用。帝大悅。賜紫號教授和尚。
己卯 十五年四月。帝誕晨。來有司。儀輦迎教授和尚澄觀。入內殿。闡揚華嚴宗旨。觀升座云。大哉真界。萬法資始
【現代漢語翻譯】 現代漢語譯本： 汀州（地名）。他進入會稽（地名）后就在那裡終老了。宰相權德輿，曾經為他作序送行。序中有『觀察他的容貌，鑑別他的言辭，就知道他的心意，不必等到環境安靜才安靜』這樣的話。陸德輿又與玄禪師交好。玄禪師返回天竺（古印度），陸德輿寫序為他送行，大意是：『僧人擔心被外在的見解所混淆，已經得到了（真理）又擔心被內在的見解所束縛。現在玄公超脫灑脫，處於內外兩種見解之間，不執著于外，也不執著于內，深合至妙的境界。況且憑藉勾吳山水（指江南一帶）的絕美景色，天竺又是他修行的清凈之地。他拄著錫杖前往，心胸浩然。大概是隨著因緣而生起，接觸事物而成就變化，而不被外在的塵埃所牽引吧。』
丙子年，十二年。皇上按照慣例，命令僧人和道士在麟德殿講論佛法和道法。到這時，又讓儒士參與其中進行辯論，皇上非常高興（出自《資治通鑑》）。皇上命令法師澄觀（人名）與罽賓（地名，古印度北部）的三藏般若（人名），翻譯烏茶國（地名）進獻的《華嚴經》後部分的梵文經卷。皇上親自參與翻譯，有一天沒到，就派遣僧人說：『皇帝因為國家事務的緣故，如同佛法僧的事一樣，希望得到清凈。』翻譯完成後進獻給皇上，群臣非常高興。澄觀升座，開示《華嚴經》的宗旨說：『窮盡虛空也是可以度量的，它的本體沒有邊際，這是大。竭盡滄海也是可以飲盡的，佛法之門沒有窮盡，這是方。粉碎塵土世界也是可以數清的，它的作用無法測度，這是廣。離開能覺知的和所覺知的，照亮所有地方的幽深之處，這是佛。芬芳地散佈萬行，光榮地開啟各種功德，這是華。圓滿萬行功德，莊嚴那十身，這是嚴。貫穿攝取玄妙精微，從而成就真光的色彩，這是經。』總括這七個字，就是一部經的宏大綱領。想要契合本性，不修行就無法達到。所以說普賢菩薩無邊的殊勝行，修行生起，理解斷絕，智慧證悟圓滿光明，沒有障礙地融通，當下就能受用。皇上非常高興，賜予澄觀紫衣，賜號教授和尚。
己卯年，十五年四月，皇上生日的早晨，有關部門按照禮儀，用輦車迎接教授和尚澄觀進入內殿，闡揚《華嚴經》的宗旨。澄觀升座說：『偉大啊，真實的境界，萬法由此開始。』
【English Translation】 English version: Tingzhou (place name). He entered Kuaiji (place name) and lived there until his death. Chancellor Quan Deyu once wrote a preface to see him off. The preface included the words 'Observing his appearance, discerning his words, one knows his mind, without waiting for the environment to be quiet to be quiet.' Lu Deyu was also close to Zen Master Xuan. When Zen Master Xuan returned to Tianzhu (ancient India), Lu Deyu wrote a preface to see him off, the gist of which was: 'Monks worry about being mixed with external views, and after obtaining (the truth), they worry about being bound by internal views. Now, Master Xuan is detached and free, situated between the two views of inside and outside, not clinging to the external, nor clinging to the internal, deeply in accord with the ultimate subtlety. Moreover, relying on the beautiful scenery of the Gouwu mountains and rivers (referring to the Jiangnan area), and Tianzhu is also a pure place for his practice. He goes forth with his staff, his heart vast and open. He probably arises with conditions, achieves transformation by encountering things, and is not drawn by external dust.'
In the year Bingzi, the twelfth year. The emperor, according to custom, ordered monks and Taoists to lecture on Buddhism and Taoism in the Linde Hall. At this time, he also allowed Confucian scholars to participate in the debate, and the emperor was very pleased (from Zizhi Tongjian). The emperor ordered Dharma Master Chengguan (person's name) and Prajna (person's name), a Tripitaka master from Jibin (place name, northern ancient India), to translate the Sanskrit scriptures of the latter part of the Avatamsaka Sutra presented by the country of Wucha (place name). The emperor personally participated in the translation. One day he did not attend, so he sent a monk to say: 'The emperor, due to state affairs, hopes to obtain purity as in the affairs of the Buddha, Dharma, and Sangha.' After the translation was completed, it was presented to the emperor, and the ministers were very happy. Chengguan ascended the seat and expounded the tenets of the Avatamsaka Sutra, saying: 'Exhausting the void can also be measured, its substance has no boundaries, this is Great. Exhausting the vast ocean can also be drunk, the Dharma gate has no end, this is Square. Crushing the dust worlds can also be counted, its function cannot be measured, this is Vast. Leaving the knowable and the known, illuminating the depths of all places, this is Buddha. Fragrantly spreading the myriad practices, gloriously opening all virtues, this is Flower. Perfecting the myriad practices and virtues, adorning those ten bodies, this is Adornment. Penetrating and gathering the subtle and profound, thereby achieving the color of true light, this is Sutra.' Summarizing these seven characters is the grand outline of a sutra. If you want to be in accord with your original nature, you cannot achieve it without practice. Therefore, it is said that the immeasurable and supreme practices of Samantabhadra Bodhisattva, practice arises, understanding ceases, wisdom and realization are complete and bright, unobstructed and interpenetrating, and can be used immediately. The emperor was very pleased and bestowed upon Chengguan a purple robe and the title of Professor Monk.
In the year Jimao, the fifteenth year, in the fourth month, on the morning of the emperor's birthday, the relevant departments, according to etiquette, used a chariot to welcome Professor Monk Chengguan into the inner hall to expound the tenets of the Avatamsaka Sutra. Chengguan ascended the seat and said: 'Great is the true realm, from which all dharmas begin.'
。包有而絕相。入言象而無邊。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。室合大和。聖文掩于百王。淳風扇于萬國。敷玄化以覺夢。垂天真以性情。是以華嚴教旨。恢廓沖䆳。不可得而思儀矣。失其旨也。徒修因於曠劫。得其門也。等諸佛於一朝(云云)。帝[(廠@?)頁]謂群臣曰。朕之師。言雅而簡。辭典而當。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(僧史)。○庾承宣作福州無垢凈光塔銘。略曰。觀察使柳公。監軍魚公。相與言。夫報君莫大於崇福。崇福莫大於樹善。樹善莫大於佛教。佛教之本。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[(廠@?)頁]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。御札題額。賜名貞元無垢凈光之塔。
唐書。載賈島。字閬仙。初為僧。名無本。游東都。時洛陽令禁午後僧人不得出街。島為
【現代漢語翻譯】 現代漢語譯本：包容萬有卻又超越一切相對的概念。進入言語和形象的領域，卻又無限無邊。奇妙的存在並非實有，真正的空性並非虛無。我佛（釋迦牟尼佛）證得了它，精妙地實踐了真正的覺悟，清除了所有的塵世習氣，在萬物的領域中寂靜無為，在一片虛空中自由活動。融合自身利益與相互包含之中，傳播聲音和光明，照亮遠方。我的皇帝（指唐朝皇帝）證得了它，精神明鑒達到虛空的極致，內心與宇宙的大和諧相契合，他的聖德超越了歷代君王，淳厚的風尚傳播到萬國。傳播玄妙的教化以喚醒人們的迷夢，垂示天真本性以端正人們的性情。因此，《華嚴經》的教義，恢弘廣闊而又深邃精微，是無法用思議來揣度的。失去它的宗旨，即使在漫長的劫數中修行也只是徒勞；得到它的門徑，就能在朝夕之間與諸佛平等。（云云）。 帝[(廠@?)*頁]（人名，此處指皇帝的侍從）對群臣說：『朕的老師，言語文雅而簡潔，辭藻豐富而恰當，能夠用神聖的佛法，清涼朕的心。仍然用『清涼』，賜為國師的稱號。朕認為，向來執著于身心，我人以及諸法的固定相狀，這都是顛倒的。』群臣再次拜伏叩首，恭敬地接受聖明的旨意。由此，朝廷內外的輔佐大臣和重要官員，都以八戒的禮儀來尊敬和侍奉國師（僧史）。 庾承宣撰寫了福州無垢凈光塔銘。大致內容是：觀察使柳公，監軍魚公，相互說道：『報答君王的恩德，沒有比崇尚福德更大的了；崇尚福德，沒有比種植善根更大的了；種植善根，沒有比佛教更大的了。佛教的根本，就在於佛塔啊。佛塔，上可參透諸天，下可鎮伏三界。塔影所覆蓋的地方，如同日月的光輝照耀，破除昏暗，帶來光明；塔鈴所發出的聲響，如同金石之樂演奏，聽到聲音就能產生善念。』像這樣，所有的福德都歸於人王。計劃已經確定，大家歡欣鼓舞。享受君王俸祿的人，樂於佈施；承受皇帝恩澤的人，高興地貢獻勞力，沒有怨言。工程順利完成。皇帝對此非常讚賞，親自題寫匾額，賜名為『貞元無垢凈光之塔』。 《唐書》記載，賈島，字閬仙，最初是僧人，法名無本。遊歷東都（洛陽）時，當時的洛陽縣令禁止午後僧人外出。
【English Translation】 English version: Embracing all existence yet transcending all relative concepts. Entering the realm of speech and images, yet boundless and without limit. The wondrous existence is not truly existent, and the true emptiness is not truly empty. My Buddha (Shakyamuni Buddha) attained it, exquisitely practicing true enlightenment, clearing away all worldly habits, being tranquil and inactive in the realm of all things, and freely moving within a single void. Fusing self-interest with mutual inclusion, spreading sound and light, illuminating the distance. My Emperor (referring to the Tang Dynasty Emperor) attained it, his spiritual insight reaching the extreme of emptiness, his heart in harmony with the great harmony of the universe, his sacred virtue surpassing the kings of all ages, and his pure customs spreading to all nations. Spreading profound teachings to awaken people from their illusions, revealing the true nature to rectify people's dispositions. Therefore, the doctrines of the Avatamsaka Sutra are vast and profound, and cannot be fathomed by thought. Losing its purpose, even cultivating for countless eons is in vain; obtaining its gateway, one can be equal to all Buddhas in a single morning. (etc.). The attendant of the Emperor (Di [(廠@?)*頁], a personal name, here referring to the Emperor's attendant) said to the ministers: 'My Emperor's teacher, his words are elegant and concise, his diction rich and appropriate, able to cool my Emperor's heart with the sacred Dharma. Still using 'Coolness', he is bestowed the title of National Teacher. My Emperor believes that, consistently clinging to the body and mind, the fixed appearances of self, others, and all dharmas, this is all inverted.' The ministers bowed and prostrated again, respectfully accepting the enlightened decree. Therefore, the assisting ministers and important officials inside and outside the court all respected and served the National Teacher with the rites of the Eight Precepts (Monk History). Yu Chengxuan composed the inscription for the Immaculate Pure Light Pagoda in Fuzhou. The general content is: 'The Inspector Liu Gong, and the Military Supervisor Yu Gong, said to each other: 'Repaying the Emperor's kindness, there is nothing greater than honoring blessings; honoring blessings, there is nothing greater than planting good roots; planting good roots, there is nothing greater than Buddhism. The root of Buddhism lies in the pagoda. The pagoda can penetrate the heavens above and suppress the three realms below. The shadow covered by the pagoda is like the light of the sun and moon, breaking through the darkness and bringing light; the sound of the pagoda bells is like the music of metal and stone, and hearing the sound can generate good thoughts.' In this way, all the blessings belong to the human king. The plan has been determined, and everyone is overjoyed. Those who enjoy the Emperor's俸祿 are happy to donate; those who receive the Emperor's grace are happy to contribute labor without complaint. The project was successfully completed. The Emperor greatly appreciated this and personally inscribed the plaque, bestowing the name 'Immaculate Pure Light Pagoda of the Zhenyuan Era'. The Book of Tang records that Jia Dao, styled Langxian, was initially a monk named Wuben. When he traveled to the Eastern Capital (Luoyang), the magistrate of Luoyang at the time prohibited monks from going out after noon.
詩自傷。韓愈憐其詩才。而教之去浮圖。舉進士。歷普州司戶而卒。
浚上人歸淮南。柳宗元作序送之曰。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。以誘掖迷濁。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。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[(廠@?)頁]復之恩。退懷省侍之禮。懇迫上乞。遂無以奪。由是杖錫東[(廠@?)頁]。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。其儀形後學者歟。誨于生靈。觸類蒙福。其積眾德者歟。覲于高堂。觀遠如邇。其本孝敬者歟。若然者是將心歸空無。舍篾登地。固何從而識之乎。貞元十年癸未歲。
貞元二十一年正月。德宗崩。
乙酉 順宗即位。改元永貞。帝在東宮時。嘗以偈問佛光如滿禪師云。佛從何方來。滅向何方去。既言常住世。佛今在何處。答曰。佛從無為來。滅從無為去。法身等虛空。常住無心處。有念歸
【現代漢語翻譯】 詩僧自傷身世，韓愈欣賞他的詩才，於是教導他拋棄佛法，參加科舉考試。他考中進士，歷任普州司戶，最終在那裡去世。
浚上人返回淮南，柳宗元為他作序送行，序中寫道：『金仙氏（指佛教）的教義，大概是基於孝敬，然後積累各種德行，最終歸於空無。它的教義包括禪、法、律，用來引導迷惑和愚昧的人。世人認為它寂靜無為。浚上人深入探究佛教的精義，闡明了最上乘的佛法，奉行三千威儀，即使在倉促之間也毫不馬虎。他曾經用這種佛法，向江湖之人宣講，人們都喜歡他的風範並從中受益。想要攀登慈悲之船，到達彼岸的人，數以千百計。天子聽說后，徵召他到朝廷詢問佛法，他弘揚佛教的根本教義，非常符合皇帝的心意。京城的士人和百姓，都翹首以待，希望得到佛法如大云般的恩澤，來培植自己的德行根本。但是浚上人無法承受皇帝過分的恩寵，想要回去侍奉父母，於是懇切地請求回鄉，皇帝最終沒有強留。因此他拄著錫杖向東返回，清晨抖擻精神出發。右司員外郎劉公，通曉佛教，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。讓我這個晚輩執筆作序。因此附上我的評論說：浚上人專注于持守戒律，持之以恒，堅定不移，他的儀容可以作為後世學佛者的榜樣啊！他教誨眾生，使萬物都蒙受福澤，這正是他積累各種德行的表現啊！他朝見父母，即使相隔遙遠也如同近在咫尺，這正是他以孝敬為根本的表現啊！如果真是這樣，那麼將心歸於空無，捨棄竹蓆而登上佛地，又怎麼能夠認識到呢？』貞元十年癸未年。
貞元二十一年正月，德宗皇帝駕崩。
乙酉日，順宗皇帝即位，改年號為永貞。皇帝在東宮的時候，曾經用偈語問佛光如滿禪師：『佛從何方來，滅向何方去？既然說常住在世間，那麼佛現在在哪裡？』禪師回答說：『佛從無為而來，滅向無為而去。法身如同虛空一樣，常住在無心之處。』如果心有執念，就會歸於...
【English Translation】 The poet-monk lamented his fate. Han Yu admired his poetic talent and taught him to abandon Buddhism and take the imperial examination. He passed the examination and served as the Registrar of Puzhou, where he eventually died.
When Venerable Jun returned to Huainan, Liu Zongyuan wrote a preface to see him off, saying: 'The doctrine of the Golden Immortal (referring to Buddhism) is probably based on filial piety and respect, and then accumulates various virtues, and finally returns to emptiness. Its teachings include Chan (Zen), Dharma, and Vinaya (discipline), which are used to guide the confused and ignorant. The world considers it to be quiet and inactive. Venerable Jun deeply explored the essence of Buddhism, elucidated the supreme Dharma, and practiced the three thousand dignities, without being sloppy even in a hurry. He once used this Dharma to preach to the people of the Jianghu (the world of wandering knights and江湖人士), and people liked his demeanor and benefited from it. Those who want to climb the boat of compassion and reach the other shore are countless. When the Emperor heard about it, he summoned him to the court to inquire about the Dharma. He promoted the fundamental teachings of Buddhism, which was very much in line with the Emperor's wishes. The scholars and people of the capital were looking forward to receiving the grace of the Dharma like a great cloud, so as to cultivate the roots of their virtues. However, Venerable Jun could not bear the Emperor's excessive favor and wanted to go back to serve his parents, so he earnestly requested to return home, and the Emperor finally did not force him to stay. Therefore, he returned eastward with his staff, setting off in the morning with vigor. Liu Gong, the Right Secretary of the Ministry of Personnel, who was knowledgeable about Buddhism and a friend of Venerable Jun beyond the mundane world, initially felt honored by his arrival, and now regretted his departure. Therefore, he joined friends from the Ministry to write poems to send him off. He asked me, a junior, to write a preface. Therefore, I added my comments, saying: Venerable Jun is focused on upholding the precepts, persevering and unwavering. His demeanor can serve as a model for future Buddhist learners! He teaches sentient beings, so that all things are blessed. This is the manifestation of his accumulation of various virtues! He visits his parents, even if they are far away, it is as if they are close at hand. This is the manifestation of his taking filial piety as the foundation! If this is the case, then how can one recognize the act of returning the mind to emptiness, abandoning the mat and ascending to the Buddha-land?' The tenth year of Zhenyuan, the year of Guiwei.
In the first month of the twenty-first year of Zhenyuan, Emperor Dezong passed away.
On the day of Yiyou, Emperor Shunzong ascended the throne and changed the reign name to Yongzhen. When the Emperor was in the Eastern Palace, he once asked Chan Master Foguang Ruman with a verse: 'Where does the Buddha come from, and where does he go to extinction? Since it is said that he always dwells in the world, where is the Buddha now?' The Chan Master replied: 'The Buddha comes from non-action, and goes to extinction from non-action. The Dharmakaya (Dharma body) is like the void, always dwelling in the place of no-mind.' If the mind has attachments, it will return to...
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。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。佛體本無為。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。帝大悅(僧史)。
帝問心要于清涼國師。答云。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。或若紛然。悟真性則心空廓徹。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。若求真去忘。如棄影勞形。若體妄即真似處陰影滅。若無心妄照。則萬慮俱損。若任運寂知。則眾行爰啟。放曠任其去。住靜鑒源流。語默不失玄微。動靜未離法界。言止則雙忘知寂。論觀則雙照寂知。語證則不可示人。說理則非證不了。是知悟寂無寂真知無知。以知寂不二之一心。契空有雙忘之中道(僧史)。
中書令韋皋薨。皋初生。
【現代漢語翻譯】 現代漢語譯本： 無念（沒有妄念）。有住（有所執著）最終歸於無住（不執著）。來是為眾生而來，去是為眾生而去。清凈的真如之海，湛然不動，其體性恒常存在。有智慧的人應當善於思惟，更不要產生疑惑。 皇帝又問：『佛在王宮出生，滅度在雙林滅度，住世四十九年，又說沒有法可說。山河以及大海，天地以及日月，時辰到了都會歸於消亡，誰說不生不滅呢？疑惑之情就像這樣，希望智者能夠善於分辨。』 回答說：『佛的本體本來就是無為的，是迷惑的情感妄加分別。法身等同於虛空，未曾有過生滅。有緣分時，佛就出世；沒有緣分時，佛就入滅。處處化度眾生，猶如水中的月亮。不是永恒不變，也不是斷滅，非生也非滅。了悟見到無心之處，自然就沒有什麼法可說。』 皇帝聽后非常高興（出自僧史）。
皇帝向清涼國師請教心的要義。國師回答說：『至高的道，根本在於心。心法的根本在於無住（不執著）。無住的心體，靈明覺知而不昏昧，其性相寂靜，包含著德行和作用。迷惑于現象時，就會顯得紛亂；領悟到真性時，心就空曠通徹。雖然說即心即佛，但只有證悟的人才能知道。然而，如果有了證悟和知見，那麼智慧之日就會沉沒于有為之地；如果沒有觀照和領悟，那麼昏暗的云就會遮蔽空門。如果一念不生，那麼前後際就斷絕，照體獨立，物與我皆如如不動。直接到達心源，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，就像身處陰影中，陰影自然消失。如果沒有心的妄照，那麼各種思慮都會受到損害；如果任其自然地寂靜覺知，那麼各種行為就會由此開啟。放開胸懷，任其來去，安住于寂靜之中，審視其源流。言語和沉默都不會失去玄妙的精微，行動和靜止都沒有離開法界。說到止息，就要雙雙忘卻知與寂；說到觀照，就要雙雙照見寂與知。說到證悟，就無法向人展示；說到道理，就不是證悟的人所能瞭解的。由此可知，覺悟寂靜而無寂靜，真知而無知。用知與寂不二的這一心，契合空與有雙雙忘卻的中道。』（出自僧史）。
中書令韋皋去世。韋皋剛出生時……
【English Translation】 English version: No thought (no deluded thoughts). Having dwelling (having attachments) ultimately returns to non-dwelling (non-attachment). Coming is for the sake of sentient beings, going is for the sake of sentient beings. The pure true thusness sea, serenely still, its essence is eternally present. The wise should contemplate well, and not give rise to doubts. The Emperor then asked: 'The Buddha was born in the royal palace, attained Nirvana in the Shuanglin (two Sala trees), lived in the world for forty-nine years, and also said there is no Dharma to be spoken. Mountains and rivers, as well as the great ocean, heaven and earth, as well as the sun and moon, when the time comes, will all return to extinction, who says there is no birth and death? Doubts are just like this, I hope the wise can distinguish well.' The answer was: 'The Buddha's essence is originally unconditioned, it is deluded emotions that make false distinctions. The Dharmakaya (Dharma body) is equal to empty space, there has never been birth and death. When there is affinity, the Buddha appears in the world; when there is no affinity, the Buddha enters Nirvana. Transforming sentient beings everywhere, like the moon in the water. It is neither eternal nor annihilation, neither birth nor death. Clearly seeing the place of no-mind, naturally there is no Dharma to be spoken.' The Emperor was very pleased after hearing this (from the History of Monks).
The Emperor asked National Teacher Qingliang about the essentials of the mind. The National Teacher replied: 'The supreme Dao is rooted in the mind. The essence of the mind-dharma is rooted in non-dwelling (non-attachment). The mind-essence of non-dwelling is spiritually aware and not obscured, its nature and characteristics are still and silent, containing virtue and function. Deluded by phenomena, it appears chaotic; enlightened to true nature, the mind is empty and vast. Although it is said that the mind is Buddha, only those who have realized it know. However, if there is realization and knowledge, then the sun of wisdom will sink into the realm of conditioned existence; if there is no illumination and no enlightenment, then dark clouds will cover the gate of emptiness. If a single thought does not arise, then the past and future are cut off, the illuminating essence stands alone, things and self are all as they are. Directly reach the source of the mind, without wisdom and without gain. However, delusion and enlightenment depend on each other, truth and falsehood are relative. If you want to seek truth and eliminate falsehood, it is like abandoning your shadow and toiling in vain; if you realize that falsehood is truth, it is like being in the shadows, and the shadows naturally disappear. If there is no deluded illumination of the mind, then all thoughts will be damaged; if you allow the natural stillness to know, then all actions will be initiated from this. Open your mind and let it come and go, dwell in stillness and examine its source. Speech and silence do not lose the subtle essence, movement and stillness have not left the Dharmadhatu (Dharma realm). Speaking of cessation, one should forget both knowledge and stillness; speaking of contemplation, one should illuminate both stillness and knowledge. Speaking of realization, it cannot be shown to others; speaking of reason, it cannot be understood by those who have not realized it. From this, it can be known that enlightenment is stillness without stillness, true knowledge without knowledge. Use this one mind that is not two of knowledge and stillness to accord with the middle way of forgetting both emptiness and existence.' (from the History of Monks).
The Chief Secretary of State, Wei Gao, passed away. When Wei Gao was first born...
厥父飯僧祈福。有異僧應供齋畢。乳母抱兒求咒愿。僧謂眾曰。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。四川至今祠祀之。雅好釋氏法。嘉州石像初成。皋為記。有曰。頭圍千尺目廣二丈。其餘相好。一一稱是。又嘗訓鶯鵡唸佛。鶯鵡斃。以桑門故事阇維得舍利。皋為記。略曰。元精以五氣授萬類。雖鱗介羽毛。必有清英純粹者矣。或炳耀離火。或稟奇蒼精。皆察乎人文以奉。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。同乎異緣。用一真化(云云)。
丙戌 憲宗元和元年。回鶻入貢。以摩尼僧。偕來於中國。置寺處之。其法。日晏乃食。食葷不食。湩酪回紇信奉之。可汗或與議國事。至十二年。遣摩尼僧等歸國(並前通鑑)。
丁亥 二年。詔信州鵝湖禪師。入麟德殿賜坐。與大義法師論義。帝臨聽。有法師問。何謂四諦。答聖上一帝。三帝何在。又問。欲界無禪。禪居色界。此土憑何而立。答法師只知欲界無禪。不知禪界無慾。曰。如何是無慾底禪。湖以手向空中。點一點云。會么。法師罔措。帝曰。法師講無窮經論。只這一點尚不柰何。湖對帝有頌云。
【現代漢語翻譯】 現代漢語譯本： 他的父親齋僧祈福。有一位奇異的僧人應邀前來接受齋飯。乳母抱著孩子請求僧人賜予祝福。僧人對眾人說：『這個孩子是諸葛武侯（諸葛亮，三國時期蜀漢丞相）轉世。將來在蜀地會有美好的政績。應該用「武」字來為他命名。』說完就忽然不見了。之後，皋（人物名）的遊歷和為官，以及他的名聲和節操，大概都與武侯（諸葛亮）相似。治理蜀地二十一年，被封為南康郡王。四川至今還有祠廟祭祀他。他非常喜歡佛教。嘉州（地名）石像剛建成時，皋（人物名）為之作記，其中寫道：『頭圍千尺，眼睛寬二丈。其餘的相貌，都一一相稱。』又曾經訓練鸚鵡唸佛。鸚鵡死後，按照僧人的火葬儀式進行火化，得到了舍利子。皋（人物名）為此作記，大略寫道：『元精將五氣賦予萬物，即使是魚鱗、甲殼、羽毛，也一定有清明英俊純粹的。有的光芒照耀如離火，有的稟賦奇異如蒼精。都應該考察人文來供奉。如果時政有變革，那麼禽類也能學會說話。瞭解空相於不念之中，留下真骨于已死之後。大概是元聖（指佛）示現，感動了人心。與不同的因緣相同，用一個真如的化身（等等）。』
丙戌（干支紀年）年，憲宗元和元年（唐憲宗的年號）。回鶻（古代民族名）入朝進貢，帶著摩尼僧（摩尼教的僧侶）一起來到中國，設定寺廟安置他們。他們的教法是，太陽偏西才吃飯，吃葷不吃素。湩酪（乳製品）是回鶻（古代民族名）人信奉的。可汗（古代君主稱號）有時會與他們商議國家大事。到十二年，派遣摩尼僧（摩尼教的僧侶）等回國（以上內容出自《資治通鑑》）。
丁亥（干支紀年）年，二年。皇帝下詔讓信州（地名）鵝湖禪師（禪師名號）進入麟德殿賜座，與大義法師（法師名號）辯論佛法。皇帝親自聽講。有法師問：『什麼是四諦（佛教基本教義，即苦、集、滅、道）？』禪師回答：『聖上是一諦，三諦在哪裡？』又問：『欲界（佛教三界之一，指有情慾的眾生所居之世界）沒有禪，禪居**（原文如此，應為禪居何處），此土（指我們所居住的這個世界）憑什麼而立？』禪師回答：『法師只知道欲界（佛教三界之一，指有情慾的眾生所居之世界）沒有禪，不知道禪界沒有欲。』法師說：『什麼是沒有慾望的禪？』鵝湖禪師（禪師名號）用手向空中點一點，說：『會了嗎？』法師茫然不知所措。皇帝說：『法師講解了無窮的經論，卻對這一點尚且無可奈何。』鵝湖禪師（禪師名號）對皇帝有一首頌：
【English Translation】 English version: His father offered a feast to monks to pray for blessings. An extraordinary monk came to accept the offering. The wet nurse held the child and asked the monk for a blessing. The monk said to the crowd, 'This child is the reincarnation of Zhuge Wuhou (Zhuge Liang, Prime Minister of Shu Han during the Three Kingdoms period). In the future, he will have excellent governance in Shu. It is appropriate to name him with the character 'Wu'.' After speaking, he suddenly disappeared. Later, Gao's (name of a person) travels and official career, as well as his reputation and integrity, were generally similar to those of Wuhou (Zhuge Liang). He governed Shu for twenty-one years and was granted the title of Prince of Nankang. Sichuan still has temples to worship him to this day. He was very fond of Buddhism. When the stone statue in Jia Prefecture (place name) was first completed, Gao (name of a person) wrote a record for it, which stated, 'The head circumference is a thousand feet, and the eyes are two zhang wide. The rest of the features are all proportionate.' He also once trained parrots to recite Buddhist scriptures. After the parrot died, it was cremated according to the funeral rites of monks, and relics were obtained. Gao (name of a person) wrote a record for this, roughly stating, 'The primordial essence bestows the five elements upon all things, and even scales, shells, and feathers must have clarity, brilliance, purity. Some shine like the fire of Li, and some are endowed with the strangeness of the azure essence. All should examine human culture to serve. If there are changes in current affairs, then birds can also learn to speak. Understanding emptiness in non-thought, leaving true bones after death. It is probably the manifestation of the primordial sage (referring to the Buddha), touching people's hearts. Similar to different karmic connections, using one true transformation (etc.).'
In the year of Bingxu (sexagenary cycle), the first year of Yuanhe during the reign of Emperor Xianzong (reign title of Emperor Xianzong of Tang). The Uyghurs (ancient ethnic group) came to pay tribute, bringing with them Manichean monks (monks of Manichaeism) to China, and temples were set up to accommodate them. Their doctrine was that they ate only when the sun was setting, eating meat but not vegetables. Fermented milk was what the Uyghurs (ancient ethnic group) believed in. The Khan (ancient title for a ruler) would sometimes discuss state affairs with them. In the twelfth year, the Manichean monks (monks of Manichaeism) were sent back to their country (the above content is from 'Zizhi Tongjian').
In the year of Dinghai (sexagenary cycle), the second year. The emperor issued an edict summoning Zen Master Ehu (Zen Master's title) of Xinzhou (place name) to the Linde Hall, granting him a seat, and debating Buddhist teachings with Dharma Master Dayi (Dharma Master's title). The emperor listened in person. A Dharma Master asked, 'What are the Four Noble Truths (fundamental teachings of Buddhism, namely suffering, its origin, its cessation, and the path to its cessation)?' The Zen Master replied, 'The Emperor is one Truth, where are the other three Truths?' He also asked, 'The Desire Realm (one of the Three Realms in Buddhism, referring to the world where sentient beings with desires reside) has no Zen, where does Zen reside (**as in the original text, should be 'where does Zen reside'), on what does this land (referring to the world we live in) stand?' The Zen Master replied, 'The Dharma Master only knows that the Desire Realm (one of the Three Realms in Buddhism, referring to the world where sentient beings with desires reside) has no Zen, but does not know that the Zen Realm has no desire.' The Dharma Master said, 'What is desireless Zen?' Zen Master Ehu (Zen Master's title) pointed a little in the air with his hand and said, 'Do you understand?' The Dharma Master was at a loss. The emperor said, 'The Dharma Master has lectured on endless scriptures, but is still helpless with this point.' Zen Master Ehu (Zen Master's title) had a verse for the emperor:
直下識玄旨。羅紋結角是。不識玄旨人。徒勞隨手示。𪂶𪂶鳥守空。池魚從腳底過。𪂶𪂶總不知。帝大悅。卻以大義號賜師。師卻問眾師。畢竟以何為道。有對知者是道。義曰。不可。以智知不可以識。識安得智者是道。有對無分別是道。義曰。善能分別諸法相於第一義而不動。安得無分別是。道有對以四禪八定是道。義曰。佛身無為。不墮諸數。安得四禪八定是道。復有對者皆乘機剉之即。舉順宗問尸利佛性可見否。師曰。佛性如水中月。可見不可取。義因謂帝曰。尸利既見水月。何不捉取。帝因問。何者是佛性。答曰。不離陛下所問。帝默契。由是益重禪宗(僧史)○二月制。法師端甫掌內殿法事儀。注錄左右街僧事。僧錄自甫而始也(唐史)。
己丑 元和四年五月。來有司。別鑄金印。加清涼國師澄觀號。國師主教門事(舊史)○明年。帝問國師曰。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。無有邊際而含容方有。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。于
【現代漢語翻譯】 現代漢語譯本：直接領悟玄妙的宗旨，就像羅紋交錯盤結一樣。不領悟玄妙宗旨的人，徒勞地隨著手勢指示。𪂶𪂶鳥守望著天空，池中的魚從它的腳下經過。𪂶𪂶鳥完全不知道。皇帝非常高興，於是賜予大師『大義』的稱號。大師反過來問眾位法師：『究竟以什麼為道？』有人回答說：『知覺就是道。』大師認為：『不對。用智慧去認知，不可以只用意識去識別。意識怎麼能說是智慧之道呢？』有人回答說：『沒有分別就是道。』大師認為：『善於分辨諸法之相，對於第一義諦卻不動搖，怎麼能說沒有分別就是道呢？』有人回答說：『以四禪八定為道。』大師認為：『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？』又有回答的人，大師都隨機應變地駁斥了他們。順宗皇帝曾經問尸利（Śīla，戒律）佛性是否可見。大師說：『佛性就像水中的月亮，可見但不可捉取。』義因對皇帝說：『尸利既然能看見水中的月亮，為什麼不去捉取呢？』皇帝於是問：『什麼是佛性？』大師回答說：『不離陛下所問。』皇帝心領神會。因此更加尊重禪宗。《僧史》記載。二月，朝廷下令，法師端甫掌管內殿的法事儀式，記錄左右街道僧人的事務。僧錄這個職位從端甫開始。《唐史》記載。
元和四年五月，朝廷命令有關部門，另外鑄造金印，加封清涼國師澄觀（Cheng Guan）的稱號。國師主管佛教事務。《舊史》記載。第二年，皇帝問國師說：『《華嚴經》所詮釋的，什麼是法界（Dharmadhatu，一切法的總稱）？』澄觀回答說：『法界，是眾生身心的本體。從根本以來，虛空澄明而廣大，只有一個真實的境界而已。沒有固定的形狀和麵貌，卻包含著森羅萬象的大千世界；沒有邊際，卻能容納四方上下。在心和眼睛之間明明朗朗，卻無法用具體的形象去觀察；在各種色相之中閃耀，卻無法用道理去分割。如果不是徹悟佛法的智慧之眼，遠離妄念的明智，就不能見到自己的真心，如此的靈妙通達。所以世尊（Śākyamuni，釋迦牟尼）最初成就正覺時，感嘆道：『奇哉！一切眾生，都具有如來（Tathagata，佛的稱號）的智慧德相，只是因為妄想執著，而不能證得。』
【English Translation】 English version: Directly recognize the profound essence, like the interwoven patterns of brocade. Those who do not recognize the profound essence, labor in vain following hand gestures. The 𪂶𪂶 bird watches the sky, while the fish in the pond pass beneath its feet. The 𪂶𪂶 bird knows nothing at all. The Emperor was greatly pleased, and bestowed upon the master the title 'Great Righteousness'. The master in turn asked the assembly of monks: 'Ultimately, what is considered the Dao (the Way)?' Someone replied: 'Awareness is the Dao.' The master said: 'Incorrect. Using wisdom to perceive, one cannot rely solely on consciousness to discern. How can consciousness be said to be the Dao of wisdom?' Someone replied: 'Non-discrimination is the Dao.' The master said: 'Being skilled at distinguishing the characteristics of all dharmas (phenomena), yet remaining unmoved by the ultimate truth, how can non-discrimination be said to be the Dao?' Someone replied: 'The four Dhyanas (meditative absorptions) and eight Samadhis (states of concentration) are the Dao.' The master said: 'The Buddha's body is unconditioned, not falling into any numerical categories, how can the four Dhyanas and eight Samadhis be said to be the Dao?' To those who answered, the master refuted them with skillful means. Emperor Shun Zong once asked Śīla (precepts) whether Buddha-nature is visible. The master said: 'Buddha-nature is like the moon in the water, visible but not graspable.' Yi Yin then said to the Emperor: 'Since Śīla can see the moon in the water, why not grasp it?' The Emperor then asked: 'What is Buddha-nature?' The master replied: 'It is not separate from what Your Majesty is asking.' The Emperor understood implicitly. Therefore, he increasingly respected the Chan (Zen) school. (From 'Monk History'). In the second month, the court ordered that Dharma Master Duanfu be in charge of the Dharma ceremonies in the inner palace, and record the affairs of the monks on the left and right streets. The position of Sangha Registrar began with Duanfu. (From 'Tang History').
In the fifth month of the fourth year of Yuanhe, the court ordered the relevant departments to cast a separate golden seal, adding the title of Qingliang National Teacher to Cheng Guan (Pure Cool). The National Teacher was in charge of Buddhist affairs. (From 'Old History'). The following year, the Emperor asked the National Teacher: 'What does the Avatamsaka Sutra (Flower Garland Sutra) explain? What is the Dharmadhatu (realm of Dharma, the totality of all things)?' Cheng Guan replied: 'The Dharmadhatu is the essence of the body and mind of sentient beings. From the beginning, it is empty, bright, and vast, only one true realm. It has no fixed shape or form, yet it contains the myriad phenomena of the great thousand worlds; it has no boundaries, yet it encompasses all directions. It is clear and bright between the heart and eyes, yet it cannot be observed with concrete form; it shines within the various forms, yet it cannot be divided by reason. If it is not the wisdom eye that thoroughly understands the Dharma, the clear wisdom that is free from delusion, one cannot see one's own true heart, so spiritually penetrating. Therefore, when Śākyamuni (the Buddha) first attained enlightenment, he exclaimed: 'Wonderful! All sentient beings possess the wisdom and virtuous characteristics of the Tathagata (Thus Come One, an epithet of the Buddha), but because of delusional thoughts and attachments, they are unable to realize it.'
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。
常州刺史孟簡。字幾道。遷太子賓客。工詩甚精。好佛學。常與劉伯芻。譯次梵言。伯芻寶曆中。為監察御史(舊史)。
甲午 九年。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。凡浮屠之衰。其徒必少律而去經。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。
丙申 十一年。鄧隱峰之五臺。道由淮右。屬吳元濟阻兵蔡州。與官兵戰。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(僧傳)。
居易白侍郎作撫州景雲寺律師上弘裨銘。略云。佛滅度后。薝蔔香襄。孰反是香。景雲大師。景雲之生。中興毗尼。景雲之滅。法將疇依。昔景雲來。入室者歸。今景雲去。入室者悲(碑刻)。
歸宗智常禪師。目有重瞳。用藥按之。而目眥俱赤。世號拭眼。江州刺史李渤問曰。承聞。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。摩頂至踵。如
【現代漢語翻譯】 現代漢語譯本：這就是所謂的法界性。講說《華嚴經》，完全用真空的道理來簡化情感，事理相互融合包含，周遍而凝定寂靜。唐穆宗聽了玄妙的談論，心胸開闊，自然領悟。
常州刺史孟簡，字幾道，后陞遷為太子賓客。他擅長寫詩，造詣精深，愛好佛學，經常與劉伯芻一起翻譯梵文。劉伯芻在寶曆年間擔任監察御史（根據舊史記載）。
甲午年，即九年，柳宗元撰寫了《南嶽大明律師碑》。碑文中大略寫道：儒家通過禮來確立仁義，沒有禮，仁義就會崩潰；佛家通過戒律來保持定慧，失去戒律，定慧就會喪失。因此，背離禮而談仁義的人，不能與他談論儒學；違背戒律而談定慧的人，不能與他談論佛法。通達這個道理的人，只有大明律師。凡是佛教衰落的時候，其門徒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，佛法因此得以確立；通曉經教，深奧的義理因此得以修習。凡是穿的衣服、用的器物，一舉一動都有師法；言語行為，都成為人們的規範。
丙申年，即十一年，鄧隱峰禪師前往五臺山，路過淮右地區。當時吳元濟在蔡州起兵叛亂，與官兵交戰。禪師說：『我應當稍微解除他們的禍患。』於是搖動錫杖，飛身從空中越過。兩軍仰頭觀看，驚歎奇異，戰鬥的念頭立刻停止。因此官軍得以成功平定叛亂（出自《僧傳》）。
白居易侍郎為撫州景雲寺律師上弘裨撰寫銘文，大略寫道：佛陀涅槃后，誰能像薝蔔花一樣散發香氣，景雲大師可以。景雲大師的出生，使戒律得以中興。景雲大師的圓寂，佛法將依靠誰呢？過去景雲大師到來，入室弟子都歸附。現在景雲大師離去，入室弟子都感到悲傷（出自《碑刻》）。
歸宗智常禪師，眼睛裡有雙重瞳仁。用藥物按壓后，眼角都變紅了，世人稱他為『拭眼』。江州刺史李渤問道：『聽說芥子能容納須彌山（Mount Sumeru），這話不是妄談嗎？』禪師說：『人們都說史君您讀過萬卷書，是這樣嗎？』李渤回答：『是的。』禪師說：『從頭頂到腳跟，就像...
【English Translation】 English version: This is what is called the Dharma-realm nature. Speaking of the Avatamsaka Sutra (Flower Garland Sutra), it entirely uses the principle of emptiness to simplify emotions, with matters and principles mutually integrated and encompassing, universally complete and still in tranquility. Emperor Muzong listened to the profound discourse, and his mind was broadened, naturally attaining understanding.
Meng Jian, the Prefect of Changzhou, styled Jidao, was later promoted to the position of Guest of the Crown Prince. He excelled in poetry, possessing profound skill, and had a fondness for Buddhist studies, often translating Sanskrit texts together with Liu Bochou. Liu Bochou served as a Supervising Censor during the Baoli era (according to historical records).
In the year Jiawu, the ninth year, Liu Zongyuan composed the 'Stele for the Greatly Enlightened Vinaya Master of Mount Nan'. The inscription roughly stated: 'Confucianism establishes benevolence and righteousness through ritual; without ritual, they collapse. Buddhism maintains samadhi and wisdom through precepts; without precepts, they are lost. Therefore, those who discuss benevolence and righteousness apart from ritual cannot be discussed with regarding Confucianism; those who discuss samadhi and wisdom apart from precepts cannot be discussed with regarding Buddhism. Only the Greatly Enlightened Master understands this principle. Whenever Buddhism declines, its disciples inevitably slight the precepts and abandon the scriptures. The Greatly Enlightened Master feared this, so he deeply studied the precepts, and the Dharma was thereby established; he mastered the teachings of the scriptures, and profound meanings were thereby cultivated. All clothing and utensils, every action had a teacher's model; speech and conduct all became norms for people.'
In the year Bingshen, the eleventh year, Zen Master Deng Yinfeng was traveling to Mount Wutai, passing through the Huaiyou region. At that time, Wu Yuanji rebelled in Caizhou, fighting with government troops. The Master said, 'I should slightly alleviate their suffering.' Thereupon, he shook his staff in the air and flew across. The two armies looked up in amazement, and the thought of fighting immediately ceased. Thus, the government troops were able to successfully quell the rebellion (from 'Biographies of Eminent Monks').
Attendant Minister Bai Juyi wrote an inscription for Lawyer Shanghong of Jingyun Temple in Fuzhou, which roughly stated: 'After the Buddha's Parinirvana, who can emit fragrance like the Champak flower? Great Master Jingyun can. The birth of Jingyun revived the Vinaya. With the passing of Jingyun, who will the Dharma rely on? In the past, when Jingyun came, the initiated disciples returned. Now that Jingyun has departed, the initiated disciples are saddened (from 'Stele Inscriptions').'
Zen Master Zhichang of Guizong had double pupils in his eyes. After pressing them with medicine, the corners of his eyes turned red, and the world called him 'Eye Wiper'. Li Bo, the Prefect of Jiangzhou, asked: 'I have heard that a mustard seed can contain Mount Sumeru, is this not a false statement?' The Master said: 'People say that you, Prefect, have read ten thousand books, is that so?' Li Bo replied: 'Yes.' The Master said: 'From the crown of your head to the soles of your feet, like...
椰子大。萬卷書向甚處著。渤俯首而有省焉。
佛心才禪師頌云。芥納須彌特地疑。琴書拋下扣禪扉。忽聞萬卷難藏處。瞥轉禪機只自知。只自知丹桂和根拔得歸。
丁酉 十二年。馬郎婦欲化陜右。往其所。人見以女貌風韻。欲求為眷。曰我亦欲有歸。但一夕誦得普門品者則事之。至明誦徹者二十餘輩。婦曰。女子一身豈配汝等。可誦金剛經。至旦通者十數。婦更授法華七軸。約三日通。至期獨馬氏通。婦令俱禮成姻。馬氏備禮迎之。婦曰。適體中不佳。俟少安相見。客散而婦已死。既而壞爛。遂葬之金沙灘。數日後。有老僧杖錫來詣馬氏。問其所由。馬氏引至葬所。僧以錫撥見。尸已化。唯金鎖子骨在焉。僧以錫挑骨。謂眾曰。此菩薩憫汝等障重。故垂方便化汝。宜思善因。免墮苦海。飛空而去。陜右自此奉佛者眾。
戊戌 元和十三年。功德使上言。鳳翔法門寺塔。有佛指骨。相傳三十年一開。開則歲豐人安。來年應開。請迎之。明年正月。上遣中使杜英奇。押宮人三十。持香華。率眾僧。以法樂。迎至京師。上御安福門迎拜。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。音樂旌幡吹。騰踏盈路。王公士庶奔走膜拜。瞻奉舍施。唯恐弗及。
【現代漢語翻譯】 現代漢語譯本： 椰子很大。（比喻內容很多）《萬卷書》應該放在哪裡呢？渤（人名）低頭沉思，若有所悟。
佛心才禪師作頌說：『芥子能容納須彌山，真是令人感到特別的疑惑。拋下琴和書，去叩問禪宗的門扉。忽然聽到《萬卷書》無處可藏，瞬間領悟禪機，只有自己知道。只有自己知道，連根拔起丹桂，迴歸本源。』
丁酉年（某年）十二月，馬郎婦想要教化陜右（地名）。前往那裡，人們看到她容貌美麗，風姿綽約，都想娶她為妻。她說：『我也想有個歸宿，但誰能在一夜之間背誦出《普門品》，我就嫁給誰。』到天亮時，能背誦通透的有二十多人。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，能背誦通透的有十幾人。馬郎婦又教授《法華經》七卷，約定三天內背誦通透。到期時，只有馬氏背誦通透。馬郎婦讓大家一起行禮，結為姻緣。馬氏準備好禮儀迎娶她。馬郎婦說：『我身體不舒服，等我稍微好一點再相見。』客人散去後，馬郎婦已經死了。不久后，屍體腐爛，於是將她葬在金沙灘。幾天後，有個老和尚拄著錫杖來到馬氏家，詢問事情的緣由。馬氏領他到埋葬的地方。老和尚用錫杖撥開墳墓，看到屍體已經化了，只有金鎖子骨還在。老和尚用錫杖挑起骨頭，對眾人說：『這位菩薩憐憫你們業障深重，所以顯現方便法門來教化你們。應該思考行善的因，免得墮入苦海。』說完就飛向天空離開了。陜右從此信奉佛教的人很多。
戊戌年（某年）元和十三年，功德使上奏說：鳳翔（地名）法門寺塔里，有佛指骨（釋迦牟尼的指骨舍利）。相傳三十年開啟一次，開啟后就會五穀豐登，人民安樂。明年應該開啟，請迎接它。』第二年正月，皇上派遣中使杜英奇，帶領宮女三十人，拿著香和鮮花，率領眾僧，用佛樂，迎接佛指骨到京師。皇上在安福門親自迎接跪拜，留在宮中供養三天，出現五色光芒，百官都來祝賀。皇上非常高興，於是依次送到各個寺廟。準備了佛教儀仗隊，以及太常寺、長安縣、萬年縣的音樂、旌旗，吹吹打打，人山人海，王公貴族、士人百姓奔走膜拜，爭先恐後地供奉施捨，唯恐落後。
【English Translation】 English version: The coconut is large. (Metaphorically, the content is vast.) Where should the 'Ten Thousand Scrolls of Books' be placed? Bo (a personal name) lowered his head and pondered, seemingly enlightened.
Chan Master Foxin Cai composed a verse saying: 'A mustard seed can contain Mount Sumeru, truly causing special doubt. Casting aside the zither and books, I knock on the door of Chan. Suddenly hearing that the 'Ten Thousand Scrolls' have nowhere to be hidden, in an instant, I grasp the Chan opportunity, only I myself know. Only I myself know, pulling up the cassia tree with its roots, returning to the origin.'
In the twelfth month of Dingyou year (a certain year), Madam Ma Lang wanted to transform Shanxi (a place name). Going there, people saw her beautiful appearance and graceful demeanor, and all wanted to marry her. She said, 'I also want a home, but whoever can recite the 'Universal Gate Chapter' overnight, I will marry him.' By dawn, more than twenty people could recite it fluently. Madam Ma Lang said, 'How can I, a single woman, be worthy of so many of you? You can recite the 'Diamond Sutra'.' By dawn, more than ten people could recite it fluently. Madam Ma Lang then taught the seven scrolls of the 'Lotus Sutra', agreeing to recite them fluently within three days. When the time came, only Mr. Ma could recite it fluently. Madam Ma Lang had everyone perform the rituals together and become married. Mr. Ma prepared the rituals to welcome her. Madam Ma Lang said, 'I am not feeling well, I will see you when I feel a little better.' After the guests left, Madam Ma Lang had already died. Soon after, the body decayed, so she was buried on Jinsha Beach. A few days later, an old monk came to Mr. Ma's house with a staff, asking about the reason. Mr. Ma led him to the burial place. The old monk used his staff to open the grave and saw that the body had already turned to ashes, only the golden lock bones remained. The old monk picked up the bones with his staff and said to the crowd, 'This Bodhisattva pities your heavy karma, so she manifested a convenient Dharma to transform you. You should think about doing good deeds to avoid falling into the sea of suffering.' After speaking, he flew into the sky and left. From then on, many people in Shanxi believed in Buddhism.
In the Wuxu year (a certain year), the thirteenth year of Yuanhe, the Merit Envoy reported, 'In the pagoda of Famen Temple (a place name) in Fengxiang (a place name), there is a Buddha's finger bone (relic of Shakyamuni's finger bone). It is said that it is opened once every thirty years, and after it is opened, there will be abundant harvests and the people will be at peace. It should be opened next year, please welcome it.' In the first month of the following year, the Emperor sent the eunuch Du Yingqi, leading thirty palace women, holding incense and flowers, leading the monks, with Buddhist music, to welcome the Buddha's finger bone to the capital. The Emperor personally welcomed and knelt down at Anfu Gate, and kept it in the palace for three days, where five-colored lights appeared, and all the officials came to congratulate him. The Emperor was very happy, so he sent it to various temples in turn. Buddhist honor guards were prepared, as well as the music and flags of the Court of Imperial Sacrifices, Chang'an County, and Wannian County, with blowing and beating, the crowds were huge, and princes, nobles, scholars, and common people ran to worship, vying to offer donations, fearing to fall behind.
有然香臂頂供養者。有竭產充施者。憧憧不絕(舊史)。
刑部侍郎韓愈上表切諫曰。佛者夷狄之一法耳。自後漢流入中國。上古未曾有也。昔黃帝在位百年。年百一十歲。少昊在位八十四年。年百歲。顓頊在位八十四年。年九十八歲。帝嚳在位七十年。年一百五歲。帝堯在位九十八年。年一百一十八歲。帝舜及禹年皆百歲。此時天下太平。百姓安樂。壽考延長。而此時中國未有佛也。其後殷湯亦年百歲。湯孫太戊在位七十五年。武丁在位五十九年。書史不言其年壽。所極蓋亦俱年不減百歲。周文王年九十七歲。武王九十三歲。穆王在位百年。此時佛法亦未入中國。非因事佛而致然也。漢明帝時始有佛法。明帝在位十八年矣。其後亂亡相繼。運祚不長。宋齊梁陳元魏已下。事佛漸謹。年代尤促。唯梁武在位四十八年。前後三度。捨身施佛。宗廟之祭。不用牲牢。盡日一食。餐菜果。其後竟為為侯景所逼。餓死臺城。國亦尋滅。事佛求福。反更得禍。由此觀之。佛不足信。亦可知矣。高祖始受隋禪。首議除之。當時群臣材識不遠。不能深知先王之道。古今之宜。推闡明聖。以救斯弊。其事遂止。臣常恨焉。伏惟。睿聖文武皇帝陛下。神聖英武。數千百年已來。未有倫比。即位之初。不許度人為僧尼道士又。不許創
【現代漢語翻譯】 現代漢語譯本 有人燃香燒臂，在頭頂供養佛。有人竭盡家產來佈施，絡繹不絕（舊史記載）。
刑部侍郎韓愈上表懇切勸諫說：『佛是夷狄的一種法門罷了。自從後漢傳入中國，上古時代從未有過。從前黃帝在位一百年，享年一百一十歲；少昊在位八十四年，享年一百歲；顓頊在位八十四年，享年九十八歲；帝嚳在位七十年，享年一百零五歲；帝堯在位九十八年，享年一百一十八歲；帝舜和禹的壽命都達到百歲。那時天下太平，百姓安樂，壽命都很長，而那時中國還沒有佛教。其後殷湯也享年百歲，湯的孫子太戊在位七十五年，武丁在位五十九年，《書史》沒有記載他們的年壽，但估計也都接近或超過百歲。周文王享年九十七歲，武王九十三歲，穆王在位一百年。這時佛法也未傳入中國，（他們的長壽和太平盛世）並非因為信奉佛教而導致的。漢明帝時才開始有佛教傳入，明帝在位十八年。此後，國家動亂滅亡相繼發生，國運不長。宋、齊、梁、陳、元魏以後，信奉佛教越來越虔誠，但朝代更迭也更加迅速。只有梁武帝在位四十八年，（他）前後三次捨身供佛，宗廟的祭祀不用牲畜，整天只吃一頓飯，吃蔬菜水果，結果卻被侯景所逼迫，餓死在臺城，國家也隨即滅亡。信奉佛教以求福，反而更加招致禍患。由此看來，佛教是不值得相信的，也是可以知道的。』高祖（唐高祖）剛接受隋朝的禪讓，最初就商議要廢除佛教，當時的大臣們見識不高遠，不能深刻了解先王的治國之道和古今的適宜做法，推演闡明聖人的思想，來挽救這種弊端，所以這件事就停止了。我常常對此感到遺憾。伏惟，睿聖文武皇帝陛下，神聖英武，數千百年以來，沒有可以相比的。剛即位之初，不允許隨意剃度百姓為僧尼道士，又不允許新建寺廟道觀……』
【English Translation】 English version There were those who burned incense and scarred their arms, offering them on their heads. There were those who exhausted their wealth to give alms, an endless stream (according to old histories).
The Vice Minister of the Ministry of Justice, Han Yu, submitted a memorial earnestly advising: 'Buddhism is merely one of the practices of the barbarians. It entered China from the Later Han Dynasty. It never existed in ancient times. In the past, the Yellow Emperor reigned for one hundred years and lived to be one hundred and ten years old; Shao Hao reigned for eighty-four years and lived to be one hundred years old; Zhuanxu reigned for eighty-four years and lived to be ninety-eight years old; Emperor Ku reigned for seventy years and lived to be one hundred and five years old; Emperor Yao reigned for ninety-eight years and lived to be one hundred and eighteen years old; Emperor Shun and Yu both lived to be one hundred years old. At that time, the world was peaceful, the people were happy, and their lifespans were long, and at that time, there was no Buddhism in China. Later, Yin Tang also lived to be one hundred years old, Tang's grandson Tai Wu reigned for seventy-five years, and Wu Ding reigned for fifty-nine years. The historical records do not mention their lifespans, but it is estimated that they all lived close to or beyond one hundred years. King Wen of Zhou lived to be ninety-seven years old, King Wu ninety-three years old, and King Mu reigned for one hundred years. At this time, Buddhism had not yet entered China, and (their longevity and the prosperous times) were not caused by believing in Buddhism. It was during the reign of Emperor Ming of the Han Dynasty that Buddhism began to be introduced. Emperor Ming reigned for eighteen years. After that, turmoil and destruction followed one after another, and the dynasty's fortune was not long. After the Song, Qi, Liang, Chen, Yuan Wei dynasties, the belief in Buddhism became increasingly devout, but the dynasties changed even more rapidly. Only Emperor Wu of Liang reigned for forty-eight years, (he) offered himself to Buddha three times, the sacrifices in the ancestral temples did not use livestock, he only ate one meal a day, eating vegetables and fruits, but in the end, he was forced by Hou Jing and starved to death in Taicheng, and the country was also destroyed soon after. Seeking blessings by believing in Buddhism only brought more disasters. From this, it can be seen that Buddhism is not worth believing, and this can also be known.' Emperor Gaozu (Emperor Gaozu of Tang) had just accepted the abdication of the Sui Dynasty and initially discussed abolishing Buddhism. At that time, the ministers did not have far-sighted knowledge and could not deeply understand the ways of governing the country of the former kings and the appropriate practices of ancient and modern times, and they could not deduce and clarify the thoughts of the sages to save this drawback, so this matter was stopped. I often regret this. I humbly submit that Your Majesty, the wise and martial Emperor, is divinely wise and heroic, and there has been no one comparable to you in thousands of years. At the beginning of your reign, you did not allow people to be ordained as monks, nuns, or Taoists at will, nor did you allow the construction of new temples and Taoist monasteries...'
立寺觀。臣常以為。高祖之志。必行於陛下之手。今縱未能即行。豈可使之轉令盛也。今聞。陛下令群臣迎佛骨于鳳翔。御樓以觀。舁入大內。又令諸寺遞令供養。臣雖至愚。必知陛下不惑于佛。作此崇奉以所福祥也。直以年豐人樂。順人之心。為京都士庶。設詭異之觀。戲玩之具耳。安有聖明若此。而肯信此等事哉。然百姓愚冥。易惑難曉。茍見陛下如此。將謂真心事佛。皆云。天子大聖。猶一心敬信。百姓何人。于佛更惜身命。以故焚頂燒指。百十為群。解衣散錢。自朝至暮。轉相倣傚。惟恐后時老少奔波。棄其業法。若不即加禁遏。更歷諸寺。必有斷臂臠身。以為供養者。傷風敗俗。傳笑四方。非細事也。夫佛者。本夷狄之人。與中國言語不通。衣服殊制。口不言先王之法言。身不服先王之法服。不知君臣之義父子之情。假如其身。尚在奉其國命。來朝京師。陛下容而接之。不過宣政一見。禮賓一設。賜衣一襲。衛而出境。不令惑眾也。況其身已久亡。枯朽之骨。兇穢之餘。豈可直入宮禁。孔子曰。敬鬼神而遠之。古之諸侯。行吊于其國。尚令巫祝。先以桃茢。秡除不祥。然後進吊。今無故取穢朽之物。親臨觀之。巫祝不先。桃茢不用。群臣不言其非。御史不舉其失。臣實恥之。乞以此骨。付之有司。投諸水火
。永絕根本。斷天下之疑。絕後世之惑。使天下之人。知大聖人之所作為。出於尋常萬萬哉。豈不盛哉。豈不快哉。佛如有靈。能作禍福。凡有殃咎。宜加臣身。上天監臨。臣不怨悔。無任感激懇悃之至。上得表大怒。出示宰相。將加愈極刑。裴度崔群為言。愈雖狂發於忠恩宜寬容。以開言路。乃貶潮州刺史(通鑑)○愈赴潮。至藍關遇雪。侄韓湘俄在其前。愈有詩示湘云。一封朝奏九重天。暮貶潮陽路八千。本為聖明除弊事。豈期衰老送殘年。云橫秦嶺家何在。雪擁藍關馬不前。知子遠來深有意。好收吾骨瘴江邊○朝公到潮州。三書上大顛和尚。愈啟。孟夏漸熱。惟道體安和。愈弊劣。無謂坐事。貶官到此。久聞道德。切思見顏。緣昨到來。未獲參謁。倘能暫垂見過。實為多幸。已帖縣令。具人船奉迎。日久佇瞻。不宣。愈白。
愈啟。海上窮處。無與話言。側承道高。思獲披接。專輒有此咨屈。倘能惠然降喻。非敢望也。至此一二日。卻歸高居。亦無不可渴望。不宣。愈白。
愈啟。惠勻至辱答問。珍悚無已。所示廣大深迥。非造次可諭。易大傳曰。書不盡言。言不盡意。然則聖人之意。其終不可得而見邪。如此而論。讀來一百遍。不如親見顏色隨問而對之易了。此旬來清明不甚熱。倘能乘閑。一訪
【現代漢語翻譯】 現代漢語譯本 永遠斷絕禍根，消除天下人的疑慮，斷絕後世的迷惑，使天下的人，知道大聖人所作所為，遠超尋常萬萬倍。豈不是盛大啊！豈不是痛快啊！佛如果真有靈驗，能降禍賜福，凡是有災殃罪責，都應該加在我身上。上天在上監察，我絕不怨恨後悔。無比感激懇切。皇上看了奏章大怒，拿給宰相看，要對韓愈處以極刑。裴度、崔群替他求情，說韓愈雖然言辭狂妄，但出於忠心，皇恩應該寬容，以開通言路。於是將他貶為潮州刺史。（《資治通鑑》） 韓愈赴潮州，到藍關遇到大雪，侄子韓湘走在前面。韓愈有詩給韓湘，詩中說：『一道奏章早上呈給皇帝，傍晚就被貶到潮陽，路途遙遠八千里。本來是為聖明的君主清除弊端，哪裡料到年老衰邁要在這裡度過殘年。雲霧遮蔽秦嶺，家在哪裡？大雪封鎖藍關，馬無法前進。知道你遠道而來一定有深意，好好地收拾我的屍骨在瘴氣瀰漫的江邊吧。』 韓愈到潮州，三次寫信給大顛和尚（Da Dian Heshang，禪宗僧侶）。韓愈寫道：『孟夏天氣漸熱，希望您道體安康。我韓愈卑微愚鈍，因為無端惹事，被貶官到這裡。久聞您道德高尚，非常想見您一面。因為昨天剛到，沒能拜見。如果能暫時屈尊來訪，實在是我的榮幸。已經通知縣令，準備好船隻迎接。我日夜盼望。』 韓愈寫道：『在海邊偏遠的地方，沒有人可以交談。聽說您道行高深，希望能有機會拜見。特地寫信給您，如果您能賞光來訪，我不敢奢望。您在這裡住一兩天，再回到您的住所，也是可以的。我非常渴望。』 韓愈寫道：『承蒙您惠允回覆，不勝感激。您所說的廣大深遠，不是一時半會兒就能理解的。《易經·大傳》說：『書不能完全表達語言，語言不能完全表達意思。』那麼聖人的意思，最終是無法理解的嗎？如果這樣說，讀一百遍書，不如親自見面，隨著提問而回答更容易明白。這十天來天氣晴朗不太熱，如果您能抽出空閑，來拜訪一次……』
【English Translation】 English version To forever eradicate the root of evil, dispel the doubts of the world, and eliminate the confusion of future generations, so that the people of the world may know that the actions of the great sage far surpass the ordinary by tens of thousands of times. Is this not magnificent! Is this not exhilarating! If the Buddha truly possesses spiritual power and can bestow fortune and inflict calamity, then all misfortunes and faults should befall me. Heaven is watching above, and I will not resent or regret it. I am filled with gratitude and sincerity. The Emperor was enraged upon reading the memorial and showed it to the Prime Ministers, intending to inflict the ultimate punishment upon Han Yu. Pei Du and Cui Qun pleaded on his behalf, saying that although Han Yu's words were wild, they stemmed from loyalty, and imperial grace should be extended to allow for open discourse. Thus, he was demoted to the position of Prefect of Chaozhou. (Zizhi Tongjian) Han Yu traveled to Chaozhou and encountered snow at Lan Pass, with his nephew Han Xiang ahead of him. Han Yu wrote a poem for Han Xiang, saying: 'A memorial presented to the Emperor in the morning, by evening I am demoted to Chaoyang, a journey of eight thousand li. Originally intending to eliminate malpractices for the enlightened ruler, who would have expected to spend my remaining years in decline here? Clouds obscure the Qin Mountains, where is my home? Snow blocks Lan Pass, the horse cannot advance. Knowing that you have come from afar with deep intentions, take good care of my bones by the pestilent river.' Upon arriving in Chaozhou, Han Yu wrote three letters to the monk Da Dian Heshang (Da Dian Heshang, a Chan Buddhist monk). Han Yu wrote: 'Early summer is gradually becoming hot, I hope your body is well. I, Han Yu, am humble and foolish, and have been demoted here for causing trouble. I have long heard of your high moral character and greatly desire to meet you. Because I just arrived yesterday, I have not been able to pay my respects. If you could condescend to visit me, it would be a great honor. I have already informed the county magistrate to prepare boats for your arrival. I await you day and night.' Han Yu wrote: 'In this remote place by the sea, there is no one to talk to. I have heard of your profound understanding of the Way and hope to have the opportunity to meet you. I am writing to you specifically, hoping that you will grace me with a visit, which I dare not expect. It would be fine if you stayed here for a day or two and then returned to your residence. I eagerly await it.' Han Yu wrote: 'I am grateful for your kind reply. What you have said is vast and profound, and cannot be understood in a short time. The Great Commentary of the Book of Changes says: 'Books cannot fully express language, and language cannot fully express meaning.' Then, is the meaning of the sages ultimately impossible to understand? If that is the case, reading a book a hundred times is not as easy to understand as meeting in person and answering questions as they arise. The weather has been clear and not too hot for the past ten days, if you could find some free time to visit...'
幸甚。旦夕馳望。愈聞。道無凝滯。行止繫縛。茍非所戀著。則山林閑寂。與城郭無異。大顛師論甚宏博。而有心守山林義。不至城郭。自激修行獨立空曠無累之地者。非通道也。勞於一來。安於所適道。故如是。不宣。愈頓首○文公累邀大顛。不赴。忽一日自往詣之。公曰。三請不來。為甚麼不招自來。師云。三請不來為侍郎。不請自來為佛光。公曰。如何是佛光。師云看背後氐。
公一日祀神海上。謁大顛曰。佛法省要處。乞示一言。師良久。公罔措。三平為侍者。乃擊禪床三下。師云作么。平云。先以定動。后以智拔。公乃禮。三平云。禪師門風高峻。向侍者邊得個入處(僧史)。
韓文公別傳
刑部尚書 孟簡 集
韓愈牧潮州。祀神海上。遇釋氏大顛焉。大顛曰。子之來宦于南也。聞其所以言之直也。今子之貌。鬱鬱然。似有不懌何也。韓愈曰。愈之困於潮而享福也厚矣。一日以忠言不用。而奪史部侍郎。竄於八千里之海上。播越奔走。經涉嶺海。喪吾女孥。及至潮陽。颶風鱷魚。禍患不測。毒霧瘴氣。日夕發作。愈少病多。發白齒缺。今復憂煎。黜于無人之地。其生豈可保乎。愈之來也。道出于廣陵廟。愈禱之。幸蒙其力。卒以無恚。愈以主上有中興之功。以奏章道之。使定樂
【現代漢語翻譯】 現代漢語譯本： 非常幸運。日夜期盼。越發聽說，道原本就沒有凝滯，行動止息都受繫縛。如果不是自己所貪戀執著的，那麼山林間的閒適寂靜，與城郭也沒有什麼不同。大顛禪師的理論非常宏大廣博，但卻有心守護山林的意義，不到城郭中去。那些自我激勵修行，獨立於空曠無累之地的修行者，並不是通達大道的人。因為他們是勞于追求『一來』，安於所適合的『道』，所以才會這樣。不再多說了。愈頓首。 文公多次邀請大顛禪師，大顛禪師都不去。忽然有一天，大顛禪師自己前往拜訪文公。文公說：『多次邀請您都不來，為什麼不請自來呢？』大顛禪師說：『多次邀請不來，是因為爲了侍郎的身份；不請自來，是爲了佛光。』文公說：『什麼是佛光？』大顛禪師說：『看看你背後。』 文公有一天在海上祭祀神靈，拜見大顛禪師說：『佛法最簡要的地方，請您用一句話來指示。』大顛禪師沉默了很久。文公不知如何是好。三平禪師作為侍者，於是敲擊禪床三下。大顛禪師說：『做什麼？』三平禪師說：『先用定力使他動搖，然後用智慧拔除他的疑惑。』文公於是行禮。三平禪師說：『禪師的門風高峻，我從侍者這裡得到了一個入門之處。』（僧史） 《韓文公別傳》 刑部尚書 孟簡 輯 韓愈做潮州刺史時，在海上祭祀神靈，遇到了釋氏大顛(釋氏指佛教，大顛為禪師名號)。大顛禪師說：『您來南方做官，聽說您是因為說話耿直。現在您的面容，憂鬱不樂的樣子，好像有什麼不高興的事情，這是為什麼呢？』韓愈說：『我被困在潮州，但享受的俸祿也很豐厚了。因為我說了忠言，而被奪去史部侍郎的官職，流放到八千里之外的海上。四處奔波，經過山嶺和海邊，喪失了我的女兒和兒子。到了潮陽，又遇到颶風和鱷魚，禍患不可預測。毒霧瘴氣，日夜發作。我從小就多病，頭髮變白，牙齒脫落。現在又憂愁煎熬，被貶到無人之地，我的生命怎麼能夠保全呢？我來的時候，路過廣陵廟，我向神靈祈禱，幸好蒙受神靈的力量，最終沒有怨恨。我認為皇上有中興的功績，所以上奏章來勸諫，希望能夠安定樂章。』
【English Translation】 English version: Fortunately. I have been looking forward day and night. I increasingly hear that the Dao (the Way) is originally without stagnation, and actions and cessation are all bound. If it is not what one is attached to, then the leisure and tranquility of the mountains and forests are no different from the cities. The theory of Great Master Dian (a Chan master) is very grand and broad, but he is determined to guard the meaning of the mountains and forests, and does not go to the cities. Those who self-motivate themselves to practice, and stand alone in the open and unburdened land, are not those who have attained the Dao. Because they labor to pursue 'coming once', and are at ease with the 'Dao' that suits them, that is why it is like this. I will not say more. Yu bows his head. Duke Wen (referring to Han Yu) repeatedly invited Great Master Dian, but Great Master Dian did not go. Suddenly one day, Great Master Dian went to visit Duke Wen himself. Duke Wen said, 'I have invited you many times but you did not come, why did you come uninvited?' Great Master Dian said, 'Invited many times but did not come, was for the sake of the position of Vice Minister; coming uninvited, is for the light of Buddha.' Duke Wen said, 'What is the light of Buddha?' Great Master Dian said, 'Look behind you.' One day, Duke Wen was sacrificing to the gods at sea, and visited Great Master Dian, saying, 'The most essential point of the Buddha-dharma, please instruct me with a single word.' Great Master Dian was silent for a long time. Duke Wen did not know what to do. Chan Master Sanping (a Chan master) as an attendant, then struck the Zen bed three times. Great Master Dian said, 'What are you doing?' Chan Master Sanping said, 'First use Samadhi (meditative concentration) to make him move, then use wisdom to remove his doubts.' Duke Wen then bowed. Chan Master Sanping said, 'The style of the Chan master's school is lofty and stern, I have obtained an entry point from the attendant's side.' (History of Monks) 《Separate Biography of Han Wengong》 Compiled by Meng Jian, Minister of the Ministry of Justice When Han Yu was the prefect of Chaozhou, he sacrificed to the gods at sea and met the Buddhist Great Master Dian (Shishi refers to Buddhism, Dadian is the name of a Chan master). Great Master Dian said, 'You have come to the south to be an official, and I have heard that you are straightforward in your speech. Now your face is gloomy and unhappy, as if there is something unpleasant, why is this?' Han Yu said, 'I am trapped in Chaozhou, but the salary I enjoy is also very generous. Because I spoke truthfully, I was deprived of the position of Vice Minister of the Ministry of History, and exiled to the sea eight thousand miles away. Running around, passing through mountains and seas, I lost my daughters and sons. When I arrived in Chaoyang, I encountered hurricanes and crocodiles, and the disasters were unpredictable. Poisonous fog and miasma occurred day and night. I have been sick since I was young, my hair has turned white, and my teeth have fallen out. Now I am worried and tormented, and I have been demoted to a deserted place, how can my life be preserved? When I came, I passed by the Guangling Temple, and I prayed to the gods, and fortunately received the power of the gods, and finally had no resentment. I believe that the emperor has the merit of revival, so I submitted a memorial to advise him, hoping to stabilize the music.'
章。以告神明。東巡泰山奏功。皇天倘有其意於此。則庶幾召。愈述功德。作歌詩。以薦郊廟焉。愈早夜待定而未至。冀萬一于速歸愈安能有懌乎。顛曰。子之直言于朝也。忠於君而不[(廠@?)頁]其身耶。抑尚[(廠@?)頁]其身而強言以徇邪。忠於君而不[(廠@?)頁]其身。其言用則為君之榮。言不用而已有放逐。是爾職也。何介介於胸中哉。若尚[(廠@?)頁]其身而強言之。其言用而獲忠言之名享報言之利。不用而逐。亦事之所必至也。茍患乎。逐則盍勿言而已。且吾聞之。為人臣者。不擇地而安。不量勢而行。子今遇逐而不安。趍時而徇名。殆非人臣之善也。且人之生死禍福。其命豈不由諸天乎。子姑自內修而外任命可也。彼廣陵安能禍汝耶。主上繼天寶之後。奸臣負固而討之糧饋云合。殺人盈城。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。而屬意止在乎己之慾。忉子奚忍於是也。且夫以窮自亂而祭其非鬼。是不知命也。動天下之不願。而欲使於一己。是不知仁也。強言以于忠。遇困而抑鬱。是不知義也。以亂為治而告皇天。是不知禮也。而子何以為之。且子之遭黜也。其所以言之何事乎。韓愈曰。主上仰佛骨于鳳翔。復舁入大內。愈以謂。佛者夷狄之一法耳
【現代漢語翻譯】 現代漢語譯本：章節。用來告知神明。到泰山巡視並報告成功。皇天如果真有這樣的意願，或許可以召來吉祥。韓愈更加詳細地敘述功德，創作歌詩，用來在郊廟祭祀時獻上。韓愈早晚等待詔令確定，但一直沒有到來，希望萬一能迅速返回，韓愈怎麼能高興呢？顛（不知名人士）說：『您在朝廷直言進諫，是忠於君主而不顧惜自身呢？還是顧惜自身而勉強說些迎合邪惡的話呢？忠於君主而不顧惜自身，您的建議被採納，那是君主的榮耀；建議不被採納，只不過是被放逐，這是您的職責啊，何必如此耿耿於懷呢？如果顧惜自身而勉強進言，建議被採納，獲得忠言的美名，享受進諫的利益；不被採納而被放逐，也是事情必然會發展到的地步。如果害怕被放逐，那為什麼不乾脆閉口不言呢？況且我聽說，作為臣子，不選擇安逸的地方，不衡量形勢而行動。您現在遇到被放逐的情況卻感到不安，追逐時勢而追求名聲，恐怕不是好臣子的行為。況且人的生死禍福，難道不是由上天決定的嗎？您姑且從內心修養，而將外在的一切交付給天命就可以了。那廣陵（地名）怎麼能給您帶來災禍呢？當今皇上在平定天寶年間之後，奸臣憑藉險固的地勢反叛，朝廷調集軍隊討伐，運送糧草的隊伍像云一樣彙集，殺得城裡屍體堆積如山，才勉強平定叛亂，而戰爭造成的創傷還沒有痊癒。正是在這種時候，您卻又要舉行封禪大典，報告成功，以此來騷擾天下百姓，而且心思完全放在滿足自己的慾望上，您怎麼忍心這樣做呢？況且用混亂的局面來祭祀那些不該祭祀的鬼神，這是不懂得天命；發動天下百姓不願意做的事情，而只想滿足自己一個人的慾望，這是不懂得仁義；勉強進言以求得忠誠的名聲，遇到困境就感到壓抑，這是不懂得道義；把混亂的局面當作太平盛世來告知皇天，這是不懂得禮儀。您這樣做是爲了什麼呢？況且您遭到貶黜，您所說的話又是什麼事情呢？』韓愈說：『皇上在鳳翔（地名）仰慕佛骨，又用車載入大內。我認為，佛（Buddha）不過是夷狄的一種教法罷了。
【English Translation】 English version: Chapter. To inform the deities. To inspect Mount Tai in the east and report the success. If the August Heaven truly has such intentions, perhaps it can summon auspiciousness. Han Yu further elaborated on the merits and virtues, composing songs and poems to be offered during suburban and temple sacrifices. Han Yu waited day and night for the decree to be finalized, but it never arrived, hoping that he could return quickly, how could Han Yu be happy? Dian (an unknown person) said, 'Your direct speech in the court, is it loyalty to the ruler without regard for yourself? Or is it cherishing yourself and reluctantly saying things to cater to evil? Loyalty to the ruler without regard for yourself, if your advice is adopted, it is the glory of the ruler; if the advice is not adopted, it is just being exiled, this is your duty, why bother so much in your heart? If you cherish yourself and reluctantly speak, if the advice is adopted, you will gain the reputation of loyal words and enjoy the benefits of speaking out; if it is not adopted and you are exiled, it is also the inevitable outcome of things. If you are afraid of being exiled, then why not just keep silent? Moreover, I have heard that as a subject, one does not choose a comfortable place, nor does one act without measuring the situation. Now you are uneasy when you encounter exile, pursuing fame by following the times, I am afraid it is not the behavior of a good subject. Moreover, are people's life, death, misfortune, and fortune not determined by Heaven? You might as well cultivate yourself internally and entrust everything external to fate. How can Guangling (place name) bring disaster to you? The current emperor, after pacifying the aftermath of the Tianbao era, treacherous officials relied on their strategic positions to rebel, and the court mobilized troops to suppress them, with convoys transporting grain gathering like clouds, killing so many that corpses piled up in the city, barely managing to quell the rebellion, and the wounds of war have not yet healed. At this time, you want to hold the Fengshan ceremony to report success, thereby disturbing the people of the world, and your mind is entirely focused on satisfying your own desires, how can you bear to do this? Moreover, using a chaotic situation to sacrifice to ghosts that should not be sacrificed is not knowing fate; mobilizing the people of the world to do things they are unwilling to do, and only wanting to satisfy one's own desires, is not knowing benevolence; reluctantly speaking to gain a reputation for loyalty, and feeling depressed when encountering difficulties, is not knowing righteousness; regarding a chaotic situation as a peaceful and prosperous age to inform the August Heaven is not knowing propriety. What are you doing this for? Moreover, you have been demoted, what is the matter with what you said?' Han Yu said, 'The emperor admired the Buddha's (Buddha) bones in Fengxiang (place name) and transported them into the inner palace. I believe that the Buddha (Buddha) is just one of the teachings of the barbarians.'
。自後漢時。流入中國。上古未嘗有也。昔黃帝。禹湯文武之際。天下無佛。而年壽永久。漢宋陳魏。事佛彌謹。而世莫不夭且亂。恐主上之惑此也。是非不[(廠@?)頁]其身而斥之矣。大顛曰。若是則之言謬矣。且佛也者。覆人天之器也。其道則妙萬物而言。其言則盡幽明性命之理。其教則舍惡而趍善。去偽而歸真。其視天下。猶父之於子也。而子毀之。是猶子之刃父也。蓋吾聞善觀人者。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。而不可法者。以其無道也。舜生於東夷。文王生於西夷。由余出於戎。季札出於蠻。彼二聖二賢者。豈可謂之夷狄而不可法耶。今子不觀佛之道。而徒以為夷狄。何言之陋也。子必以上古未有而不可法耶。則孔子。孟訶于于衰周。而蚩尤。瞽叟生於上古矣。豈可舍衰周之聖賢而法上古之兇頑哉。子又以黃帝三代。為未有佛而壽長耶。則外丙二年。仲壬四年。何其夭也。子以漢。陳之間。為有佛而主夭則亂。後漢明帝為一代之英主。而梁武帝壽至八十有三。豈必皆夭且亂耶。韓愈。攘[示夬]厲色而言曰。爾之所謂佛者。口不談先王之法言。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所。無君臣之義。無父子之親。使其徒不蠶而衣
。不耕而食。以殘賊先王之道。愈安得默而不斥之乎。大顛曰。甚矣子之不達也。有人於此終日數十。而不知二五。則人人必笑為狂矣。子終日言仁義忠信。而不知佛之言常樂我凈之為無異也。得非數十而不知二五乎。且子計常誦佛之書矣。其疑與先王異著可道之乎。韓愈曰。愈安得讀彼之書哉。大顛曰。子既未嘗讀彼之書。則安知不談先王之法言耶。且子無乃自謂。常讀孔子書。而疑彼之非。是舜犬也。聞人以為非而遂非之。是妾婦也。昔者堯之館也。其館畜犬。且所見者唯舜也。一日堯過其館。犬從而吠之。非愛舜而惡堯也。今子以常見孔子為學。而未嘗讀佛之書從而怪之。是舜犬之說也。吾又聞女子之嫁也。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也。安可從人之非而不可以非之乎。夫輪迴生死。妄造此天地之至數。幽明之妙理。以物理觀之。則凡有形於天地之間者未嘗不往復生死之為如循環也。猶草木之根荄著于地。因陽氣而生。則為枝為葉為華為實。氣之散則萎然而槁矣。及陽之復也。則又生焉。根荄者人之性識也。枝葉者人之體也。則其性復也。又何怪焉。孔子曰。原始要終。故知生死之說。夫終則復始天行也。況於人而不死而復生乎。莊周曰萬物皆出於機。而入于機。賈誼曰。
【現代漢語翻譯】 現代漢語譯本 『不耕而食』，用殘害先王之道，我怎麼能沉默而不斥責呢？』大顛說：『你太不通達了！如果這裡有個人，整天數數，卻不知道二五得十，那麼人人一定會嘲笑他是個瘋子。你整天談論仁義忠信，卻不知道佛所說的常、樂、我、凈與這些並沒有什麼不同。這難道不是數數卻不知道二五嗎？況且你大概經常誦讀佛經吧，難道可以隨便說它與先王的學說不同嗎？』韓愈說：『我怎麼會讀那些書呢？』大顛說：『你既然沒有讀過那些書，又怎麼知道它不談論先王的法言呢？而且你莫非是自認為經常讀孔子的書，就懷疑佛經的不是，這就像舜的狗一樣。聽別人說不好就跟著說不好，就像妾婦一樣。從前堯的住所里，養著狗，而且狗常見到的只有舜。有一天堯經過他的住所，狗衝著他叫，這並不是愛舜而厭惡堯。現在你因為常見孔子的學說就認為是學問，而沒有讀過佛經就怪罪它，這就是舜犬的說法。我又聽說女子出嫁的時候，母親送她時會說：『到了你家，一定要恭敬謹慎，不要違背丈夫。』既然如此，盲從別人是妾婦的事情，怎麼可以盲從別人的非議而不加以辨別呢？輪迴生死，是妄想造作的此天地間最大的定數，幽明之間最玄妙的道理。用物理的觀點來看，凡是有形體存在於天地之間的，沒有不經歷往復生死的，就像循環一樣。就像草木的根鬚紮根于土地，因為陽氣而生長，就成為枝、葉、花、果實。陽氣消散就枯萎凋零。等到陽氣復生，又會生長。根鬚就是人的性識，枝葉就是人的身體，那麼人的性識復生，又有什麼奇怪的呢？孔子說：『探求事物的本源，考察它的終結，所以知道生死的道理。』終結之後又重新開始，這是天道執行的規律。何況人呢，不死而復生又有什麼奇怪的呢？莊周說：『萬物都從機竅中產生，又進入機竅中。』賈誼說：
【English Translation】 English version 'Not tilling and eating', using the way of harming the former kings, how can I remain silent and not denounce it?' Da Dian said, 'You are too ignorant! If there is someone here who counts all day long but doesn't know that two times five is ten, then everyone will laugh at him as a madman. You talk about benevolence, righteousness, loyalty, and trustworthiness all day long, but you don't know that what the Buddha speaks of as permanence, bliss, self, and purity is no different from these. Isn't this like counting but not knowing that two times five is ten? Moreover, you probably often recite Buddhist scriptures, right? Can you casually say that it is different from the teachings of the former kings?' Han Yu said, 'How could I read those books?' Da Dian said, 'Since you have not read those books, how do you know that it does not talk about the legal words of the former kings? And are you perhaps thinking that because you often read Confucius's books, you suspect that Buddhist scriptures are wrong, just like Shun's (a legendary sage-king) dog. Hearing others say it's bad, you follow suit, like a concubine. In the past, in Yao's (a legendary sage-king) residence, dogs were kept, and the dogs often saw only Shun. One day, Yao passed by his residence, and the dog barked at him, not because it loved Shun and hated Yao. Now, because you often see Confucius's teachings, you consider it learning, and without reading Buddhist scriptures, you blame it, which is like the story of Shun's dog. I also heard that when a woman gets married, her mother sends her off, saying, 'When you arrive at your husband's house, you must be respectful and cautious, and do not disobey your husband.' Since this is the case, blindly following others is the business of a concubine, how can you blindly follow others' criticisms without distinguishing them? Reincarnation and death are the greatest fixed numbers in this world, created by delusion, and the most mysterious principles between the dark and the light. From a physical point of view, everything that has a form in the world has not experienced the cycle of coming and going, life and death, just like a cycle. It's like the roots of grass and trees are rooted in the earth, and because of the yang energy, they grow into branches, leaves, flowers, and fruits. When the yang energy dissipates, they wither and wither. When the yang energy returns, they grow again. The roots are the nature and consciousness of people, and the branches and leaves are the body of people, so what is so strange about the rebirth of people's nature and consciousness? Confucius said, 'Explore the origin of things and examine their end, so you know the truth of life and death.' After the end, it starts again, which is the law of the operation of heaven. Moreover, what is so strange about people not dying and being reborn? Zhuang Zhou (a famous Taoist philosopher) said, 'All things come out of the machine and enter into the machine.' Jia Yi (a famous politician and writer in the Han Dynasty) said:
化為異物兮。又何足悲。此皆輪迴生死之說。不俟佛而明者也。烏得謂之妄乎。且子又以報應禍福。為佛之詐造。此尤足以見子之非也。夫積善積惡。隨作隨應。其主張者。氣焰燻蒸。神理自然之應也。易曰。積善之家。必有餘慶。不善之家。必有餘殃。又曰。鬼神害盈而福謙。孟子曰。戒之戒之。出乎爾者。反乎爾者也。此亦報應之說也。唯佛能渺隱乎天下之禍福。是以彰明較著。言其必至之理。使之不自陷乎。此爾豈詐造之哉。又言。佛無君臣之義父子之親。此固非子之所及也。夫事固有在乎方之內者。有在乎方之外者。方之內者。眾人所共守之。方之外者。非天下至神莫能及也。故聖人之為言也。有與聖人共守而言之。有盡天下之至神而言之者也。彼各有所當也。孔子之道。極之則無思無為寂然不動。感而遂通。非眾人所共守之言也眾。人不思不為。則天下之理。或幾乎息矣。此不可不察也。佛云。與人子言。必依于孝。與人臣言。必依于忠。此眾人所共守之言也。其言之至則有至乎無心。非惟無心也。而又至於無我。非惟無我也。而又至於無生。非惟無生也。則陰陽之序。不能亂而天地之形不能役也。其于君臣父子何有哉。此天下之至神所及也。不宜乎。神則君臣父子固有在矣。豈可與卑見淺聞者道哉。子又
【現代漢語翻譯】 現代漢語譯本 化為異物，又有什麼值得悲傷的呢？這些都是關於輪迴生死的說法，即使沒有佛陀也能明白的道理，怎麼能說是虛妄的呢？而且您又認為報應禍福是佛陀虛構的，這更足以看出您的錯誤。積累善行，積累惡行，隨著行為的發生，果報也隨之而來，這其中的主導力量，是氣焰的燻蒸，是神理自然的應驗。《易經》說：『積累善行的家族，必定有剩餘的福慶；不善的家族，必定有剩餘的災殃。』又說：『鬼神會降禍於盈滿，而賜福于謙虛。』孟子說：『警惕啊！警惕啊！從你那裡出去的，最終會回到你那裡。』這些也都是關於報應的說法。只有佛陀能夠洞察天下禍福的隱微之處，所以才能夠如此彰明較著地說明其必然到來的道理，使人們不至於自陷其中，這難道是虛構的嗎？ 您又說佛陀沒有君臣之義、父子之親，這本來就不是您所能理解的。事情本來就有在方之內和在方之外的區分。方之內的道理，是眾人共同遵守的；方之外的道理，不是天下最神妙的人就無法理解的。所以聖人所說的話，有的是與聖人共同遵守的道理，有的是窮盡天下至神才能理解的道理，它們各有其適用的範圍。孔子的道，推到極致就是無思無為，寂然不動，感而遂通，這不是眾人所能共同遵守的道理。如果眾人都無思無為，那麼天下的道理，恐怕就要停止執行了，這一點不可不察。佛陀說：『與人子談話，必定依據孝道；與人臣談話，必定依據忠義。』這是眾人所共同遵守的道理。而佛陀所說的極致，則達到無心的境界，不僅是無心，而且達到無我的境界，不僅是無我，而且達到無生的境界，不僅是無生，那麼陰陽的秩序就不能擾亂他，天地的形體也不能役使他，對於君臣父子又有什麼執著呢？這是天下至神才能達到的境界。難道不應該這樣嗎？如果合乎神道，那麼君臣父子自然存在於其中，這又怎麼能與見識淺薄的人談論呢？您又……
【English Translation】 English version 'Turning into different things, what is there to grieve about? These are all sayings about the cycle of birth and death, which can be understood even without the Buddha. How can they be called false? Moreover, you consider retribution and fortune to be fabrications of the Buddha. This further shows your error. Accumulating good deeds and accumulating evil deeds, the consequences follow as they are done. The force behind this is the燻蒸 (xun zheng, fumigation) of qi and the natural response of divine principles. The Book of Changes says, 'A family that accumulates good deeds will surely have surplus blessings; a family that is not good will surely have surplus calamities.' It also says, 'Ghosts and spirits harm the full and bless the humble.' Mencius said, 'Be cautious! Be cautious! What comes out of you will return to you.' These are also sayings about retribution. Only the Buddha can perceive the subtle aspects of fortune and misfortune in the world, and therefore can clearly explain the principle of their inevitable arrival, so that people do not fall into them themselves. Is this fabrication? You also say that the Buddha has no 君臣之義 (jun chen zhi yi, righteousness between ruler and subject) or 父子之親 (fu zi zhi qin, affection between father and son). This is something you cannot comprehend. Matters exist within and outside the square. What is within the square is what everyone commonly observes; what is outside the square is something that only the most divine person in the world can understand. Therefore, the words of the sage have some that are commonly observed with the sage, and some that are understood by the most divine in the world. Each has its proper scope. The Dao of Confucius, taken to its extreme, is without thought, without action, still and unmoving, responding when stimulated. This is not a saying that everyone can commonly observe. If everyone is without thought and without action, then the principles of the world would almost cease to operate. This must be examined. The Buddha said, 'When speaking to a son, one must rely on filial piety; when speaking to a subject, one must rely on loyalty.' This is a saying that everyone commonly observes. The ultimate of his words reaches a state of no-mind, not only no-mind, but also no-self, not only no-self, but also no-birth, not only no-birth, then the order of yin and yang cannot disturb him, and the form of heaven and earth cannot enslave him. What attachment is there to ruler and subject, father and son? This is a state that the most divine in the world can reach. Shouldn't it be so? If it accords with the divine, then ruler and subject, father and son, naturally exist within it. How can this be discussed with those of shallow views and limited knowledge? You also...
疑。佛之徒。不耕不蠶而衣食。然儒者亦不耕不蠶何也。韓愈曰。儒者之道。用之則安富尊榮。其子弟從之則孝悌忠信。是以不耕不蠶。不為素餐也。大顛曰。然則吾從亦有以益於人故也。今子徒見未世。未能如佛也。蠶食於人而福不思。今之不能如孟訶者。亦蠶食於人乎。今吾語汝以佛之理。蓋無方者也。無體者也。妙而無妙者也。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。然則譽之詬之者此過也。夫自漢至今。歷年如此之久也。天下事物之變。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。而佛之說乃行乎其中。無敢議而去之者。此必有蔽天地而不恥。關賢聖而不慚。妙理存乎其間。然後至於此也。子盍深思之乎。韓愈曰。吾非茍訾佛之立異也。蓋吾所謂道者。博愛之謂仁。行而宜之之謂義。由是由之焉之謂道。足乎己無待于外之謂德。仁與義為定名。道與德為虛位。此孔子之道。而佛皆不同也。大顛曰。子之所以不知佛者。為其若知孔子故也。使子而知孔子。而佛道亦明矣。子之所謂仁義。有道德之定名。皆孔子之棄也。韓愈曰。何謂也。大顛曰。孔子不云乎。志於道。據于德。依于仁。游于藝。蓋道也者。百行之首。仁義不足以明之也。周公之語六德曰。知
【現代漢語翻譯】 現代漢語譯本： 問：佛的弟子不耕種也不養蠶，卻有衣食，然而儒者也不耕種也不養蠶，這是為什麼呢？ 韓愈說：『儒者的學說，如果被採用，就能使國家安定富強，君主尊貴榮耀。他們的子弟遵循它，就能做到孝順父母、尊敬兄長、忠於國家、講求信用。因此，他們雖然不耕種也不養蠶，但並不是白吃飯。』 大顛說：『那麼，我們修行佛法，也是有益於人的，所以才能得到供養。現在你只看到末法時代，修行人未能像佛陀那樣完美。那些像蠶一樣侵蝕百姓卻不思回報的人，就像現在那些不能像孟軻那樣賢能的人，也是像蠶一樣侵蝕百姓嗎？』 『現在我告訴你佛法的道理，它是沒有固定方向的，沒有固定形體的，是微妙到了無法用微妙來形容的。可以把它比作天。如果有人在這裡，整天讚美天，天也不會因此增加榮耀；整天責罵天，天也不會因此減少什麼。那麼，讚美或責罵天，都是這個人自己的過錯。』 『從漢朝到現在，已經過了這麼多年了，天下事物的變化，是如此之多，君王、臣子、士人、百姓，是如此之眾，天地神明，是如此不可欺騙。而佛的學說卻能在其中流傳，沒有人敢議論並拋棄它，這必定是因為其中蘊含著一種可以遮蔽天地而不感到羞愧，約束賢人聖人而不感到慚愧的微妙道理，才能達到這樣的程度。你為什麼不深入思考一下呢？』 韓愈說：『我並非隨意詆譭佛教的標新立異。我所說的道，就是用博大的愛心來實行仁，按照適宜的方式來實行義，遵循這些原則就叫做道，自身具備而不需要外求就叫做德。仁和義是固定的名稱，道和德是虛設的位置。這就是孔子的道，而佛教的觀點都與此不同。』 大顛說：『你之所以不瞭解佛法，是因為你好像瞭解孔子的學說。如果真的瞭解孔子的學說，那麼佛法也就明白了。你所說的仁義，有道德的固定名稱，都是孔子所拋棄的。』 韓愈說：『這是什麼意思？』 大顛說：『孔子不是說過嗎？立志于道，依據于德，依傍于仁，游心於藝。道，是各種行為的首要。仁義不足以完全闡明道。周公論述六德時說，知』
【English Translation】 English version: Question: The disciples of Buddha neither till the soil nor weave silk, yet they have clothing and food. However, Confucian scholars also neither till the soil nor weave silk, why is that? Han Yu said: 'The doctrines of Confucian scholars, if adopted, can bring stability and prosperity to the country, and honor and glory to the ruler. If their children follow it, they can be filial to their parents, respectful to their elder brothers, loyal to the country, and trustworthy. Therefore, although they neither till the soil nor weave silk, they are not eating for free.' Dadian said: 'Then, our practice of Buddhism also benefits people, so we can receive offerings. Now you only see the degenerate age, and practitioners are unable to be as perfect as the Buddha. Those who, like silkworms, devour the people without thinking of repaying them, are they like those who cannot be as virtuous as Mencius, also devouring the people like silkworms?' 'Now I will tell you the principle of Buddhism, it has no fixed direction, no fixed form, it is subtle to the point that it cannot be described by subtlety. It can be compared to the sky. If someone is here, praising the sky all day long, the sky will not increase in glory because of it; scolding the sky all day long, the sky will not lose anything because of it. Then, praising or scolding the sky is this person's own fault.' 'From the Han Dynasty to now, so many years have passed, the changes in the affairs of the world are so many, the kings, ministers, scholars, and people are so numerous, the heavens, earth, and gods are so impossible to deceive. And the teachings of the Buddha can circulate among them, and no one dares to discuss and abandon it. This must be because it contains a subtle principle that can cover the heavens and earth without feeling ashamed, and restrain the sages without feeling ashamed, and then it can reach this level. Why don't you think deeply about it?' Han Yu said: 'I am not arbitrarily slandering the novelty of Buddhism. What I call the Dao (道, the Way) is to practice benevolence (仁, ren) with great love, to practice righteousness (義, yi) in an appropriate way, to follow these principles is called the Dao, and to be self-sufficient without seeking externally is called virtue (德, de). Benevolence and righteousness are fixed names, and the Dao and virtue are vacant positions. This is the Dao of Confucius, and the views of Buddhism are all different from this.' Dadian said: 'The reason why you don't understand Buddhism is because you seem to understand the teachings of Confucius. If you really understand the teachings of Confucius, then the Buddhist teachings will also be clear. What you call benevolence and righteousness, with fixed names of morality, are all discarded by Confucius.' Han Yu said: 'What does this mean?' Dadian said: 'Didn't Confucius say? Set your mind on the Dao, base yourself on virtue, rely on benevolence, and roam in the arts. The Dao is the head of all actions. Benevolence and righteousness are not enough to fully explain the Dao. When the Duke of Zhou discussed the six virtues, he said, knowledge'
仁聖義中和。蓋德也者。仁義之原。仁義也者。德之一偏。豈以道德為虛位哉。子貢博施為仁。孔子斥之曰。何事于仁必也聖乎。是仁不足以為聖也。子焉知孔子之謂哉。今吾語汝。以學之方。學者必先考乎道之達者焉。道之遠則吾之智有所不能測者矣。智有所不能測則必睨乎。人之賢於我者之。所尚而從之彼之人賢於我而以此為是矣。而我反見其非。則是我必有所不盡知者也。是故深思彼之所是而力求之。則庶幾乎有所發也。今子自視。通四海異方之學。而文章磅礴。孰如姚秦之羅什乎。子之如來藏彺。孰如晉之佛圖澄乎。子之盡東家之物不動其心。孰如蕭梁之寶誌乎。韓愈默然。良久曰。不如也。大顛曰。子之才既不如彼矣。彼之所從事者。而子反以為非。然則豈有高才。而反不知子之所見者耶。今子之屑屑於形器之內。奔走于利祿聲色之間。少不如意則憤郁悲躁。若將不容其生。何以異於蚊䖟爭穢壤于積藁之間。於是韓愈。目瞪而不收。氣喪而不揚。反求其所答。則忙然若有所自失。逡巡謂大顛曰。言盡於此已乎。大顛曰。吾之所以告子者。蓋就子之所能而為之言矣。非至乎至者也。韓愈曰。愈也不肖欲幸聞之至者可也。大顛曰。去爾欲誠。爾心寧。爾神盡。爾性窮物之理。極天之命。然後可聞也。爾去吾不復
【現代漢語翻譯】 現代漢語譯本 『仁、聖、義、中、和』，總括起來就是『德』。『德』是『仁義』的本源，而『仁義』只是『德』的一個方面。難道可以將『道德』看作是虛無的名位嗎？子貢廣泛地施捨，自認為是『仁』，孔子卻批評他說：『何止是做到仁，簡直是聖人了！』可見『仁』還不足以稱為『聖』。你哪裡知道孔子的意思呢？現在我告訴你學習的方法。學習的人必須先考察那些通達『道』的人。『道』的深遠，是我的智慧所不能測度的。智慧不能測度，就必須參考那些比我賢能的人所推崇的，並跟隨他們。那些人比我賢能，並且認為這樣做是對的，而我反而認為他們是錯的，那麼一定是我有所不知的地方。因此，要深入思考他們認為是正確的，並努力去探求，或許就能有所啓發。現在你自認為通曉四海各地的學問，文章氣勢磅礴，但誰能比得上姚秦的鳩摩羅什（Kumārajīva，人名，意為童壽）呢？你對如來藏（Tathāgatagarbha，佛教術語，意為佛性）的理解，誰能比得上晉朝的佛圖澄（Fotudeng，人名）呢？你能像蕭梁的寶誌（Baozhi，人名）那樣，面對東家的財物而不動心嗎？』韓愈沉默了很久，說：『不如他們。』大顛說：『你的才能既然不如他們，他們所從事的，你反而認為不對，那麼難道有高才的人，反而不知道你所看到的嗎？現在你拘泥於外在的形體和器物，奔波于名利聲色之間，稍微不如意就憤懣悲傷，好像不能容忍自己的生存，這和蚊蠅在堆積的草堆中爭奪污穢的泥土有什麼區別呢？』於是韓愈，目光呆滯，神氣沮喪，反思自己所回答的，茫然若有所失。猶豫著對大顛說：『話都說完了嗎？』大顛說：『我告訴你的，只是就你所能理解的來說的，不是最高的境界。』韓愈說：『我韓愈不才，希望能有幸聽到最高的境界。』大顛說：『去除你的慾望，使你的心寧靜，使你的精神發揮到極致，使你的本性窮盡事物的道理，探究天命，然後才可以聽到。你離開吧，我不再說了。』
【English Translation】 English version 『Benevolence, Sagehood, Righteousness, Moderation, and Harmony』—these encompass 『Virtue』. 『Virtue』 is the source of 『Benevolence and Righteousness』, while 『Benevolence and Righteousness』 are merely aspects of 『Virtue』. How can we regard 『Morality』 as an empty title? Zigong (Zi Gong, a disciple of Confucius) practiced extensive charity, considering it 『Benevolence』, but Confucius criticized him, saying, 『It's more than just achieving benevolence; it's almost sagehood!』 This shows that 『Benevolence』 is insufficient to be called 『Sagehood』. How could you possibly understand Confucius's meaning? Now, I will tell you the method of learning. A learner must first examine those who are well-versed in the 『Dao』 (the Way). The profundity of the 『Dao』 is beyond my wisdom to fathom. If wisdom cannot fathom it, then one must look to those who are more virtuous than oneself, respect what they value, and follow them. If those people are more virtuous than I am and consider something to be right, and I, on the contrary, consider it to be wrong, then surely there is something I do not fully understand. Therefore, deeply contemplate what they consider to be right and strive to seek it, and perhaps there will be some enlightenment. Now, you consider yourself to be knowledgeable in the learning of all corners of the world, and your writing is magnificent, but who can compare to Kumārajīva (Kumārajīva, a name, meaning 'youthful life') of the Yao Qin dynasty? Who can compare to Fotudeng (Fotudeng, a name) of the Jin dynasty in your understanding of the Tathāgatagarbha (Tathāgatagarbha, a Buddhist term, meaning 'Buddha-nature')? Can you, like Baozhi (Baozhi, a name) of the Xiao Liang dynasty, remain unmoved by the wealth of your neighbor?』 Han Yu remained silent for a long time, saying, 『I am not as good as them.』 Dadian said, 『Since your talents are not as good as theirs, and you consider what they are engaged in to be wrong, then how can it be that those with great talent do not know what you see? Now, you are preoccupied with external forms and objects, running about for fame, fortune, and sensual pleasures. If things are slightly not to your liking, you become indignant and sorrowful, as if you cannot tolerate your own existence. How is this different from mosquitoes fighting over filthy soil in a pile of straw?』 Thereupon, Han Yu's eyes were glazed, and his spirit was dejected. Reflecting on his own answers, he was at a loss. Hesitantly, he said to Dadian, 『Is that all you have to say?』 Dadian said, 『What I have told you is only what you are capable of understanding; it is not the highest state.』 Han Yu said, 『I, Han Yu, am unworthy, but I hope to have the good fortune to hear about the highest state.』 Dadian said, 『Remove your desires, calm your heart, exhaust your spirit, and fully explore the principles of things and investigate the mandate of heaven. Only then can you hear it. Leave now; I will say no more.』
言矣。韓愈趍而出於州。數日改刺袁州。又詣大顛。獻衣二襲。而告別焉。曰愈將去師矣。幸聞一言。卒以相諭也。大顛曰。吾聞之。易信人者。必其守易改。易譽人者。必其謗易發。子聞吾之言。而易信之矣。庸知子復聞異端。而不復以我為非哉。遂不告也。愈知其不可聞。於是乎乃去。
宋文忠公歐陽修後序
予官瑯瑘。有以退之別傳相視者。子反覆讀之。知大顛蓋非常僧也。及后復得孟簡所答退之之書。則曰若大顛者果常僧耳。而別傳乃以為孟簡所纂。疑二者必有一偽焉。要之答退之之書。其文俚而別傳則非深達先王之法言者莫能為也。退之答孟簡書。蓋在袁州之後。其書尚深訾浮屠。豈易信人者。其守易改之言果驗耶。抑實未嘗知別傳所載。而為大顛所屈耶。雖然別傳之言。予意退之復生不能自解。免得不謂天下之至言哉。予嘗患浮屠之盛。而嘉退之力能詆之。疑柳子厚之徒又詆退之之學。及觀退之所言。果如子厚不為過矣。噫浮屠之說。流於今而愈盛者。豈其道誠不可改而天卒相之耶。吾所不能測也。
廬陵歐陽修題
濂溪周元公。題文公真堂云。退之自謂。如夫子原道。深排釋老。非不識。大顛何似者。數書珍重。更留衣。
柳子厚。送沙門浩初序云。儒者韓退之。病予
【現代漢語翻譯】 現代漢語譯本：韓愈說完這些話，便快步走出州府。幾天後，他被調任為袁州刺史。他又去拜訪大顛（Dadian，唐代禪僧），獻上兩套衣服，並告別說：『韓愈將要離開老師了，希望能聽到您的一句話，最終能開導我。』大顛（Dadian）說：『我聽說，容易相信別人的人，他的操守一定容易改變；容易讚美別人的人，他的誹謗一定容易發生。您聽了我的話，就容易相信我了，怎麼知道您以後聽到不同的說法，不會又認為我錯了呢？』於是就不告訴他。韓愈知道無法從他那裡得到教誨，就離開了。
宋文忠公歐陽修後序： 我任職瑯琊時，有人拿著韓愈的《別傳》給我看。我反覆閱讀，認為大顛（Dadian）不是普通的僧人。後來又得到孟簡回覆韓愈的書信，信中說大顛（Dadian）不過是個普通的僧人罷了。《別傳》卻說是孟簡所撰寫，我懷疑這兩者必有一處是虛假的。總之，回覆韓愈的書信，文辭淺俗，而《別傳》的內容，不是深刻理解先王教誨的人是寫不出來的。韓愈回覆孟簡的書信，大概是在袁州之後，信中仍然深刻地批評佛教，難道『容易相信別人的人，他的操守一定容易改變』這句話應驗了嗎？還是實際上他從未了解《別傳》所記載的內容，而被大顛（Dadian）所折服了呢？即使如此，《別傳》中的話，我認為韓愈復生也無法自圓其說，不得不認為是天下至理名言啊。我曾經擔憂佛教的興盛，而讚賞韓愈有力地批判它。又懷疑柳宗元等人會批評韓愈的學說，等到看了韓愈的言論，果然像柳宗元所說的那樣，並不為過啊。唉，佛教的學說，流傳到今天反而更加興盛，難道是它的道理確實不可改變，而上天最終也在幫助它嗎？這是我所無法測度的。
廬陵歐陽修題
濂溪周元公，在文公真堂題寫道：韓愈自比像孔子一樣闡揚儒家正道，深刻地排斥佛教和道教。難道是不認識大顛（Dadian）是什麼樣的人嗎？多次寫信珍重問候，還留下衣服。
柳宗元，《送沙門浩初序》中說：儒者韓愈，厭惡我
【English Translation】 English version: Having said these words, Han Yu quickly exited the state office. Several days later, he was reassigned as the Prefect of Yuanzhou. He visited Dadian (Dadian, a Chan Buddhist monk of the Tang Dynasty) again, presented him with two sets of clothing, and bid farewell, saying, 'Han Yu is about to leave the teacher, and hopes to hear a word from you that will ultimately enlighten me.' Dadian (Dadian) said, 'I have heard that those who easily believe others are bound to easily change their principles; those who easily praise others are bound to easily utter slander. You have heard my words and easily believe me. How do you know that if you hear different opinions in the future, you won't think I am wrong again?' Therefore, he did not tell him anything. Han Yu knew that he could not obtain any teachings from him, so he left.
Postscript by Ouyang Xiu, Duke Wenzhong of the Song Dynasty: When I was serving in Langya, someone showed me Han Yu's 'Separate Biography'. After reading it repeatedly, I believed that Dadian (Dadian) was no ordinary monk. Later, I obtained Meng Jian's reply to Han Yu's letter, which stated that Dadian (Dadian) was just an ordinary monk. However, the 'Separate Biography' claimed to be written by Meng Jian, so I suspected that one of these two accounts must be false. In any case, the letter replying to Han Yu was written in simple language, while the content of the 'Separate Biography' could only be written by someone with a deep understanding of the teachings of the former kings. Han Yu's reply to Meng Jian's letter was probably written after his time in Yuanzhou, and in it, he still deeply criticized Buddhism. Could it be that the saying 'those who easily believe others are bound to easily change their principles' has been proven true? Or is it that he never actually understood what was recorded in the 'Separate Biography' and was instead convinced by Dadian (Dadian)? Even so, I believe that if Han Yu were to be resurrected, he would not be able to justify the words in the 'Separate Biography' and would have to admit that they are the ultimate truth. I once worried about the prosperity of Buddhism and admired Han Yu's powerful criticism of it. I also suspected that Liu Zongyuan and others would criticize Han Yu's teachings. After examining Han Yu's words, they were indeed as Liu Zongyuan said, not excessive. Alas, the teachings of Buddhism have become even more prosperous today. Could it be that its principles are truly unchangeable and that Heaven is ultimately helping it? This is something I cannot fathom.
Inscribed by Ouyang Xiu of Luling
Zhou Dunyi, Duke of Lianxi, inscribed on the portrait hall of Duke Wen: Han Yu compared himself to Confucius in expounding the orthodox Confucian way and deeply rejected Buddhism and Taoism. Could it be that he did not know what kind of person Dadian (Dadian) was? He wrote many letters with respectful greetings and even left clothing behind.
Liu Zongyuan, in his 'Preface to Sending the Monk Haochu', said: The Confucian scholar Han Yu disliked me
嗜浮圖言。訾予與浮屠游。且曰。見送元生序。不斥浮屠。浮屠誠有不可斥者。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。浮屠者反不及莊墨申韓之怪僻儉賊耶。曰以其夷也。果不通道。而斥焉以夷。則將友惡來盜跖。而賤季札由余乎。非所謂求實者矣。吾之所取者。與易論語合。雖聖人復生。不可得而斥也。退之其罪之者其跡也。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。吾之所嗜。浮屠之言。以此與其人游者。非必能通其言者。且凡為道者。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綬為務。則舍是其焉從吾之好與游。以此今活初閑其性安其情。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。而無求則其賢莊墨申韓之言而逐逐然唯印組為務者其亦遠矣。
柳子厚。移書退之曰。不湏力排二教。而退之之集。無答子厚書者。豈非得不知其言之諦當。而默從之故。不復與之辯論也。宋王逢原作補書。鄙哉何區區。闡提之甚也。退之豈不能作一書。而待後人補之。
逸士李士謙。字士約。趙郡平棘人。髫齔父亡。事母以孝
【現代漢語翻譯】 現代漢語譯本： 嗜浮圖（指喜愛佛教的人）說：『我贊同你和浮屠（佛教）交往。而且說，看你寫的《送元生序》，沒有指責浮屠（佛教）。浮屠（佛教）確實有不可指責的地方。他們的言論往往與《易經》、《論語》相合，我真心喜歡。他們的思想與人的性情相契合，與孔子的思想沒有本質區別。韓愈喜歡儒學，但他的見解還不如楊雄。楊雄的著作，對於莊周、墨翟、申不害、韓非的思想，都有所借鑑。難道浮屠（佛教）還不如莊周、墨翟、申不害、韓非的怪異、偏激、吝嗇、殘忍嗎？』 我說：『因為他們是夷狄之人啊。』如果因為不相信他們的道，就因為他們是夷狄之人而指責他們，那麼就要親近惡來、盜跖，而輕賤季札、由余了嗎？這不是所謂的實事求是啊。我所贊同的，是他們與《易經》、《論語》相合的地方，即使聖人復生，也不能指責。韓愈所要責備的，是他們的外在形式。』 （嗜浮圖）說：『他們剃髮染衣，沒有夫婦父子，不從事耕種蠶桑，卻靠別人養活。如果是這樣，即使我也不喜歡。』韓愈惱怒他們的外在形式，卻違背了他們的內在精神，這是隻知道石頭，卻不知道其中蘊藏著美玉啊。我所喜愛的，是浮屠（佛教）的言論。因此與他們交往，並非一定要精通他們的言論。而且凡是修道的人，大多不貪戀官位，不爭強好勝，喜愛山水，喜歡安閑。我厭惡世人追逐名利，只把官印放在心上。那麼，不和他們交往，又從哪裡去尋找我的愛好和交往呢？因此，如今我開始閒適，使我的性情安定，我的情感安寧，讀他們的書，通曉《易經》、《論語》，只喜歡山水的樂趣。而且父子都信奉他們的道，靠自己的勞動生活，清靜淡泊，沒有過多的追求。那麼，他們比那些言論怪異、偏激、吝嗇、殘忍，卻追逐名利的人，要高遠得多了。 柳宗元寫信給韓愈說：『不必極力排斥佛教和道教。』但是韓愈的文集中，沒有回覆柳宗元的信。難道不是因為他知道柳宗元的話是正確恰當的，所以默默地聽從了，不再與他辯論了嗎？宋朝的王逢原作了補書，真是鄙陋啊，為什麼如此拘泥？真是闡提（斷善根的人）到了極點！難道韓愈不能自己寫一封信，而要等待後人來補寫嗎？ 逸士李士謙，字士約，是趙郡平棘人。年幼時父親去世，侍奉母親非常孝順。
【English Translation】 English version: Shi Futu (a person who likes Buddhism) said, 'I agree with you associating with Futu (Buddhism). Moreover, I saw that in your 'Preface to Sending Yuan Sheng Off,' you did not criticize Futu (Buddhism). Futu (Buddhism) truly has aspects that are not to be criticized. Their words often align with the 'I Ching' and the 'Analects,' and I sincerely enjoy them. Their thoughts resonate with human nature and are not fundamentally different from Confucius's teachings.' 'Han Yu likes Confucianism, but his views are not as good as Yang Xiong's. Yang Xiong's works draw from the ideas of Zhuang Zhou, Mo Di, Shen Buhai, and Han Fei. Are Futu (Buddhism) really worse than the strangeness, eccentricity, stinginess, and cruelty of Zhuang Zhou, Mo Di, Shen Buhai, and Han Fei?' I said, 'Because they are barbarians.' If we criticize them for being barbarians because we don't believe in their way, then should we befriend E'lai and Dao Zhi and despise Ji Zha and You Yu? This is not what it means to seek truth from facts. What I agree with is their alignment with the 'I Ching' and the 'Analects,' which cannot be criticized even if a sage were to be reborn.' (Shi Futu) said, 'They shave their heads and wear black robes, have no spouses or children, and do not engage in farming or sericulture, yet they live off others. If that's the case, even I wouldn't like it.' Han Yu is angered by their external forms but goes against their inner spirit. He only knows the stone but doesn't know the jade hidden within. What I love is the words of Futu (Buddhism). Therefore, associating with them doesn't necessarily mean one must be proficient in their words. Moreover, those who cultivate the Way mostly do not covet official positions, do not compete for ability, love mountains and rivers, and enjoy leisure. I hate the world's pursuit of fame and fortune, only focusing on official seals. Then, if I don't associate with them, where can I find my hobbies and associations? Therefore, now I begin to be leisurely, making my nature stable and my emotions peaceful, reading their books, understanding the 'I Ching' and the 'Analects,' and only enjoying the pleasure of mountains and rivers. Moreover, father and son both believe in their Way, living by their own labor, living quietly and plainly, without excessive pursuits. Then, they are far superior to those who have strange, eccentric, stingy, and cruel words but pursue fame and fortune.' Liu Zongyuan wrote to Han Yu, saying, 'There is no need to forcefully reject Buddhism and Taoism.' However, in Han Yu's collection, there is no reply to Liu Zongyuan's letter. Isn't it because he knew that Liu Zongyuan's words were correct and appropriate, so he silently followed them and no longer debated with him? Wang Feng of the Song Dynasty wrote a supplementary book, which is truly vulgar. Why be so pedantic? It's the extreme of icchantika (one who has severed their roots of goodness)! Could Han Yu not write a letter himself and have to wait for later generations to supplement it? The recluse Li Shiqian, whose courtesy name was Shiyue, was from Pingji, Zhao Commandery. His father died when he was young, and he served his mother with great filial piety.
聞。母曾嘔吐。疑為中毒。因跪而嘗之。母死服闋。舍宅為伽藍。脫身而出。自以少孤。未嘗飲食酒肉。口無殺害之言。善談玄理。嘗有一客在坐。不信佛法報應之義。以為外典無聞焉。士謙喻之曰。積善餘慶。積惡餘殃。高門待封。掃墓望喪。豈非休□□應耶。佛經云。輪迴五道。無復窮此。則賈諠所言。千變萬化。未始有極。忽然為人之謂也。佛道未東。賢者已知。其然矣。至若鯀為黃能。杜宇為鶗鳺。褒君為龍。牛哀為虎。君子為鵠。小人為猿。彭生為豕。如意為犬。黃母為黿。宣武為鱉。鄧文為牛。徐伯為魚。鈴下為烏。書生為蛇。羊祐前身李氏之子。此非佛變化皆由人而作木豈有心乎。客又問三教優劣。士謙曰。佛日也。道月也。儒五星也。客不能難而止(隋書)。
佛法西來。化洽東震。如貧婆瓦點。如大海汪洋。鼓毗嵐而滅之者。愈光愈熾。持蠡勺而酌之者。莫測涯涘。噫虛張意氣。徒自疲神矣。
歷朝釋氏資鑒卷第七 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第八
閩扆峰沙門 熙仲 集
唐下
穆宗 歲辛丑。改元長慶。正月。盧龍節度劉總。舉幽燕二十餘郡歸朝。總既殺父。又殺其兄。心常自疑。數見父兄。常于府舍
【現代漢語翻譯】 現代漢語譯本： 聽聞。母親曾經嘔吐，懷疑是中毒，因此跪下並親自嘗試。母親去世后，服喪期滿，他將住宅捐獻出來作為伽藍（僧院）。他擺脫世俗而出家。因為從小失去父親，他從不飲酒吃肉，口中沒有殺害的言語，擅長談論玄妙的道理。曾經有一位客人在座，不相信佛法的報應之說，認為外道的典籍中沒有這樣的說法。士謙開導他說：『積累善行，會給後代留下福慶；積累惡行，會給後代留下災殃。高門大戶等待封賞，掃墓祭祀盼望喪葬，難道不是善惡的報應嗎？』佛經上說，『輪迴於五道（地獄、餓鬼、畜生、人、天），沒有窮盡。』那麼賈誼所說的『千變萬化，沒有開始也沒有終結，忽然變成人』，說的就是這個道理。佛道還沒有東傳的時候，賢者就已經知道了這個道理的真實性。至於鯀（人名）變成黃熊，杜宇（人名）變成杜鵑，褒君（人名）變成龍，牛哀（人名）變成老虎，君子變成天鵝，小人變成猿猴，彭生（人名）變成豬，如意（人名）變成狗，黃母（人名）變成大鱉，宣武（人名）變成鱉，鄧文（人名）變成牛，徐伯（人名）變成魚，鈴下（人名）變成烏鴉，書生變成蛇，羊祐（人名）的前身是李氏的兒子。這些不是佛所說的變化，都是由人的行為造成的嗎？木頭難道有心嗎？』客人又問三教（儒教、道教、佛教）的優劣。士謙說：『佛是太陽，道是月亮，儒是五星。』客人無法反駁，就停止了。
佛法從西方傳來，教化普及到東方的震旦（中國）。就像貧窮的婦女用瓦片點火，又像大海一樣汪洋浩瀚。想要敲擊毗嵐（大風）來熄滅它的人，佛法反而更加光明熾盛；想要用勺子來舀干它的人，永遠無法測量它的邊際。唉！虛張聲勢，只會徒勞地耗費精神啊！
《歷朝釋氏資鑒》卷第七 卍新續藏第 76 冊 No. 1517 《歷朝釋氏資鑒》
《歷朝釋氏資鑒》卷第八
閩地扆峰的沙門熙仲 輯
唐朝下
穆宗，歲在辛丑年，改年號為長慶。正月，盧龍節度使劉總，率領幽州、燕州等二十餘郡歸順朝廷。劉總既殺害了他的父親，又殺害了他的哥哥，心中常常感到不安，經常看到他的父親和哥哥的鬼魂。他經常在他的府邸里...
【English Translation】 English version: It is heard that his mother once vomited. Suspecting poisoning, he knelt down and tasted it himself. After his mother died and the mourning period was over, he donated his residence to become a Sangharama (monastery). He renounced the world and became a monk. Because he lost his father at a young age, he never drank alcohol or ate meat, and his mouth uttered no words of killing. He was good at discussing profound principles. Once, a guest was present who did not believe in the Buddhist doctrine of karmic retribution, thinking that there was no such thing mentioned in non-Buddhist scriptures. Shi Qian enlightened him, saying, 'Accumulating good deeds leaves blessings for descendants; accumulating evil deeds leaves calamities for descendants. Noble families await ennoblement, and sweeping tombs anticipates funerals. Is this not the retribution of good and evil?' The Buddhist scriptures say, 'Reincarnation in the five realms (hell, hungry ghosts, animals, humans, and gods) has no end.' Then, what Jia Yi (historical figure) said, 'Thousands of changes and transformations, without beginning or end, suddenly becoming a human,' refers to this principle. Even before Buddhism spread to the East, wise men already knew the truth of this principle. As for Gun (personal name) transforming into a yellow bear, Du Yu (personal name) transforming into a cuckoo, Bao Jun (personal name) transforming into a dragon, Niu Ai (personal name) transforming into a tiger, gentlemen transforming into swans, petty men transforming into monkeys, Peng Sheng (personal name) transforming into a pig, Ruyi (personal name) transforming into a dog, Huang Mu (personal name) transforming into a large turtle, Xuan Wu (personal name) transforming into a turtle, Deng Wen (personal name) transforming into an ox, Xu Bo (personal name) transforming into a fish, Ling Xia (personal name) transforming into a crow, and a scholar transforming into a snake, and Yang You's (personal name) previous life being the son of the Li family. Are these not transformations caused by human actions, as the Buddha said? Does wood have a mind?' The guest then asked about the merits of the three teachings (Confucianism, Taoism, and Buddhism). Shi Qian said, 'Buddhism is the sun, Taoism is the moon, and Confucianism is the five planets.' The guest could not refute him and stopped.
Buddhism came from the West and its teachings spread to the East (China). It is like a poor woman lighting a fire with a tile, and like the vast ocean. Those who try to extinguish it by striking it with a 'pilam' (strong wind) only make it shine brighter; those who try to empty it with a ladle will never measure its boundaries. Alas! Empty boasting only wastes one's energy!
'A Mirror for Buddhist Affairs Through the Dynasties', Volume 7 卍 New Continued Collection, Volume 76, No. 1517, 'A Mirror for Buddhist Affairs Through the Dynasties'
'A Mirror for Buddhist Affairs Through the Dynasties', Volume 8
Compiled by the Shramana Xi Zhong of Yifeng in Min (Fujian)
Tang Dynasty, Part 2
Emperor Muzong, in the year Xin Chou, changed the era name to Changqing. In the first month, Liu Zong, the Jiedushi (military governor) of Lulong, led more than twenty prefectures including Youzhou and Yanzhou to submit to the court. Liu Zong had killed his father and also killed his elder brother. He often felt uneasy in his heart and often saw the ghosts of his father and brother. He often...
飯僧數百。使晝夜為佛事。每視事退。則處其中。或處它室。則驚悸不能寐。晚年懼甚。奏乞棄官為僧。詔旨賜總名大覺。暑所居第。為報恩寺。遣中使以紫僧服。及天平節鉞侍中誥並賜之。惟其所擇詔未至。總已剃髮為僧矣(通鑑)。
白居易。初由中書舍人。出為杭州刺史。謁鳥窠禪師。見之。棲長松上。居易問曰。師住處其險。師曰。大守危險尤甚。曰。弟子位鎮山河。何險之有。師曰。薪火交煎。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。八十老翁行不得。居易欽嘆。
甲辰 四年。觀察使王智興。以上十二月生日。請于泗州置戒壇度僧尼以資福。制可。自元和以來。來禁此弊。智興欲聚貨財。首請置壇。於是四方輻湊。江淮尤甚。智興家貲累巨萬。由是也。又詒言。天子誕月。請築壇度人以資福。詔可。浙西觀察使李德裕。劾奏不納。智興為壇。泗州愿募度者輸錢二千。則不勘誥。自淮而右戶三丁男。必一男為僧。規影猺賦。所度無算。蘇常齊民。十固八九。不如禁遏。則前至誕月。江淮失丁。男六十萬。不為細變。有詔徐州禁止(是年正月穆宗崩敬宗即位通鑑)。
乙巳 敬宗。寶曆元年。尚書李翱。字習之
【現代漢語翻譯】 （某人）供養了數百名僧人，讓他們日夜不停地做法事。他每次處理完政事退朝後，如果待在原來的地方或者其他房間，就會驚恐不安，難以入睡。晚年時，他更加害怕，上奏請求辭官出家為僧。皇帝下詔賜予他總名『大覺』，將他居住的府邸改為報恩寺，並派遣中使送去紫色的僧服，以及象徵權力的天平節鉞和侍中誥。皇帝答應了他所有的請求，只是詔書還未到達，總就已經剃髮為僧了（出自《資治通鑑》）。
白居易，起初擔任中書舍人，後來外調擔任杭州刺史。他去拜訪鳥窠禪師，看見禪師棲息在高大的松樹上。白居易問道：『禪師您居住的地方太危險了。』禪師說：『太守您的處境更加危險。』白居易說：『我身居要職，鎮守山河，有什麼危險呢？』禪師說：『就像薪柴被火焰煎熬，意識的波浪永不停息，這難道不危險嗎？』白居易又問佛法的大意。禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲小孩也懂得這樣說。』禪師說：『三歲小孩雖然說得出來，八十歲的老翁卻做不到。』白居易聽后欽佩讚歎。
（唐）甲辰年，四年。觀察使王智興，因為當年十二月是他的生日，請求在泗州設定戒壇，度化僧尼來為自己祈福。皇帝批準了。自從元和年間以來，朝廷禁止這種弊端。王智興想要聚斂錢財，首先請求設定戒壇，於是四面八方的人都聚集過來，江淮一帶尤其嚴重。王智興因此積累了巨額財富。他又進讒言，說皇帝的誕辰之月，請求築壇度人來為皇帝祈福。皇帝下詔批準。浙西觀察使李德裕上書彈劾，沒有被採納。王智興爲了設定戒壇，規定泗州願意出錢兩千的人，就可以不經過審查直接度化。從淮河以東的地區，每三戶男子中，必須有一個男子出家為僧，以此來規避賦稅。因此度化的人數不計其數。蘇、常等地的百姓，十分之八九都想這樣做。不如禁止這種行為，否則到了皇帝誕辰之月，江淮一帶就會失去六十萬男丁，這不是一件小事。皇帝下詔讓徐州禁止這種行為（這年正月，穆宗駕崩，敬宗即位，出自《資治通鑑》）。
（唐）乙巳年，敬宗寶曆元年，尚書李翱，字習之。
【English Translation】 （Someone）supported hundreds of monks, having them perform Buddhist rituals day and night. Every time after finishing his official duties and retiring from court, if he stayed in the same place or another room, he would be frightened and unable to sleep. In his later years, he became even more fearful and requested to resign from his official position to become a monk. The emperor issued an edict granting him the name 'Dajue' (Great Enlightenment), converting his residence into the Baoren Temple (Temple of Gratitude), and sending a court envoy with purple monastic robes, as well as the balance of power and the edict of the Vice President of the Department of State Affairs, symbols of authority. The emperor granted all his requests, but before the edict arrived, Zong had already shaved his head and become a monk (from 'Zizhi Tongjian').
Bai Juyi, initially served as a drafter in the Chancellery and later was transferred to serve as the prefect of Hangzhou. He visited Zen Master Niaoke (Bird's Nest), seeing the Zen master dwelling on a tall pine tree. Bai Juyi asked: 'Master, your dwelling place is very dangerous.' The Zen master said: 'Prefect, your situation is even more dangerous.' Bai Juyi said: 'I hold an important position, guarding the country, what danger is there?' The Zen master said: 'Like firewood being scorched by flames, the waves of consciousness never cease, is this not dangerous?' Bai Juyi then asked about the main idea of Buddhism. The Zen master said: 'Avoid all evil, practice all good.' Bai Juyi said: 'Even a three-year-old child knows how to say that.' The Zen master said: 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai Juyi was filled with admiration and praise.
（Tang Dynasty）In the year Jia Chen, the fourth year. The regional inspector Wang Zhixing, because December of that year was his birthday, requested to establish an ordination platform in Sizhou to ordain monks and nuns to pray for his blessings. The emperor approved it. Since the Yuanhe era, the court had prohibited this kind of malpractice. Wang Zhixing wanted to amass wealth, so he first requested to set up an ordination platform, and people from all directions gathered, especially in the Jianghuai area. Wang Zhixing accumulated a huge fortune as a result. He then slandered, saying that in the month of the emperor's birthday, he requested to build an altar to ordain people to pray for the emperor's blessings. The emperor issued an edict approving it. Li Deyu, the regional inspector of Zhejiang West, submitted a memorial impeaching him, but it was not accepted. Wang Zhixing, in order to set up the ordination platform, stipulated that those in Sizhou who were willing to pay two thousand coins could be ordained without examination. In the areas east of the Huai River, one man from every three households had to become a monk to evade taxes. Therefore, the number of people ordained was countless. Eighty or ninety percent of the people in Su and Chang wanted to do this. It would be better to prohibit this behavior, otherwise, by the month of the emperor's birthday, Jianghuai would lose six hundred thousand men, which is not a small matter. The emperor issued an edict ordering Xuzhou to prohibit this behavior (In the first month of this year, Emperor Muzong passed away and Emperor Jingzong ascended the throne, from 'Zizhi Tongjian').
（Tang Dynasty）In the year Yi Si, the first year of the Baoli era of Emperor Jingzong, Li Ao, the Minister of Rites, whose courtesy name was Xizhi.
。刺朗州。慕藥山惟儼禪師之道。謁見。山誦經不[(廠@?)*頁]。李曰。見面不如聞名。山呼太守。李應諾。山云。何得貴耳而賤目。李謝之曰。如何是道。山以手指上。復指下云會么。曰。不會。山云。云在青天。水在瓶。李忻然答以偈。煉得身形似鶴形。一株松下兩函經。我來問通無餘事。云在青天水在瓶。又問。如何是戒定慧。山云。這裡無此閑傢俱。李云。莫測玄旨。師云。欲得保任此事。真湏向高高峰頂立。深深海底行。閩閤中物捨不得便成滲漏。李辭去。一夕藥山。登峰頂見云開月朗。大笑一聲。聲落豐陽八九十里。翱聞之。寄以偈云。選得幽居愜野情。終年無送示無迎。有時直上孤峰頂。月下披雲笑一聲。李著復性書三篇。其一篇謂。情昏則性慝。忘情則復性。誠則明。明則儘性命之道。二謂。無思則寂照。致知在格物。三謂。昏而不思。終不明道○丞相於公頔。謂紫玉山通禪師佛法至理。請師一言。師云。佛法至理。須去其情理。公云。便請。師云。問將來。于云。如何是佛。師召云。于頔。頔應喏。師云。更莫別求。公未省。藥山禪師。聞之乃曰。可惜於家漢子。生向紫玉山中埋卻。于公聞其語。便躬去見藥山。山見乃問。聞相公在紫玉。大作佛事是否。于云。不敢承。聞大師慈悲有語相救
【現代漢語翻譯】 現代漢語譯本 刺史李翱（Li Ao，官名）仰慕藥山惟儼禪師（Yao-shan Wei-yen，禪師名）的道行，前去拜見。惟儼禪師正在誦經，沒有抬頭看他。李翱說：『見面不如聞名。』惟儼禪師呼喚：『太守！』李翱應聲答道。惟儼禪師說：『為何重視聽聞而輕視親見？』李翱道歉說：『如何是道？』惟儼禪師用手指指向上方，又指指向下方，說：『會了嗎？』李翱說：『不會。』惟儼禪師說：『云在青天，水在瓶中。』李翱欣然作偈回答：『煉得身形似鶴形，一株松下兩函經。我來問通無餘事，云在青天水在瓶。』 又問：『如何是戒定慧（Śīla-samādhi-prajñā，佛教三學）？』惟儼禪師說：『這裡沒有這些閑置的傢俱。』李翱說：『難以測度這玄妙的旨意。』禪師說：『想要保任此事，真須站在高高的山峰頂上，在深深的海底裡行走。閩地的蛤蜊，如果中間的物質捨不得，就會滲漏。』李翱告辭離去。一天晚上，藥山禪師登上峰頂，看見云開月朗，大笑一聲，聲音傳到豐陽八九十里。李翱聽到后，寄了一首偈語說：『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。』 李翱著《復性書》三篇，其中一篇說：『情昏則性慝，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。』 丞相於頔（Yu Di，官名）認為紫玉山通禪師（Zi-yu-shan Tong，禪師名）的佛法至理高深，請禪師說一句。通禪師說：『佛法至理，須去除情理。』于頔說：『請說。』禪師呼喚：『于頔！』于頔應聲答道。禪師說：『更不要向別處尋求。』于頔不明白。藥山禪師聽到后說：『可惜於家的漢子，生在紫玉山中卻被埋沒了。』于頔聽到這話，便親自去拜見藥山禪師。藥山禪師見到他便問：『聽說相公在紫玉山大做佛事，是這樣嗎？』于頔說：『不敢當。聽說大師慈悲有話要相救。』
【English Translation】 English version Li Ao (Li Ao, official title), the prefect of Langzhou, admired the Dao of Zen Master Yao-shan Wei-yen (Yao-shan Wei-yen, Zen master's name) and went to visit him. Zen Master Wei-yen was reciting scriptures and did not look up. Li Ao said, 'Seeing is not as good as hearing.' Zen Master Wei-yen called out, 'Prefect!' Li Ao responded. Zen Master Wei-yen said, 'Why do you value hearing and despise seeing?' Li Ao apologized and asked, 'What is the Dao?' Zen Master Wei-yen pointed upwards and then downwards, saying, 'Do you understand?' Li Ao said, 'I do not understand.' Zen Master Wei-yen said, 'The clouds are in the blue sky, and the water is in the bottle.' Li Ao happily replied with a verse: 'Having refined my form to resemble a crane, beneath a pine tree are two cases of scriptures. I come to ask about understanding without further ado, the clouds are in the blue sky, and the water is in the bottle.' He further asked, 'What are morality (Śīla), concentration (samādhi), and wisdom (prajñā) (Śīla-samādhi-prajñā, the Threefold Training in Buddhism)?' Zen Master Wei-yen said, 'There are no such idle furnishings here.' Li Ao said, 'It is difficult to fathom this profound meaning.' The Zen master said, 'If you want to maintain this matter, you must truly stand on the top of a high peak and walk in the deep seabed. The clams of Min, if they cannot bear to part with the substance in between, will leak.' Li Ao took his leave. One night, Zen Master Yao-shan ascended the peak and saw the clouds part and the moon shining brightly. He laughed loudly, and the sound traveled eighty or ninety li to Fengyang. Upon hearing this, Li Ao sent a verse saying, 'Having chosen a secluded dwelling to satisfy my wild feelings, there is no sending off or welcoming throughout the year. Sometimes I go straight to the top of a solitary peak, and under the moon, I part the clouds and laugh aloud.' Li Ao wrote three chapters of 'Recovering the Nature.' One chapter said, 'If the emotions are clouded, the nature is obscured; forgetting the emotions recovers the nature; sincerity leads to clarity, and clarity leads to fulfilling the Dao of nature and life.' The second chapter said, 'Without thought, there is silent illumination; attaining knowledge lies in investigating things.' The third chapter said, 'If one is clouded and does not think, one will never understand the Dao.' Prime Minister Yu Di (Yu Di, official title) considered Zen Master Tong of Ziyu Mountain (Zi-yu-shan Tong, Zen master's name) to have profound Buddhist principles and asked the Zen master to say a word. Zen Master Tong said, 'The ultimate principle of Buddhism requires removing emotions and reason.' Yu Di said, 'Please speak.' The Zen master called out, 'Yu Di!' Yu Di responded. The Zen master said, 'Do not seek elsewhere.' Yu Di did not understand. Zen Master Yao-shan, upon hearing this, said, 'It is a pity that a man of the Yu family is born in Ziyu Mountain but is buried there.' Upon hearing these words, Yu Di personally went to visit Zen Master Yao-shan. Zen Master Yao-shan, upon seeing him, asked, 'I heard that the Prime Minister is performing great Buddhist deeds in Ziyu Mountain, is that so?' Yu Di said, 'I dare not presume. I heard that the Great Master has compassionate words to save me.'
。今日特來。山云有疑但問。于云。如何是佛。山召相公。公應喏。山云是什麼。公乃有省。遂禮謝。
許侍郎到上藍僧堂內。問首座年多少。座云六十八。許云僧臘多少。曰四十七。許曰。聖僧幾夏。首座云。與虛空同受戒。許乃拍床云。下官吃飯不似。首座吃鹽多。
丙午 二年。越州沙門曇彥。與許詢元度同造一塔。塔未就而詢亡。彥壽一百二十。猶待詢後身。為岳陽王肅察。來撫越入寺見彥。彥曰。許元度來何暮。昔日浮屠今如故。王忽悟前身造塔之事。如昨日焉。遂畢其塔(今應天塔是也。石刻)○曇彥住龍興寺。大殿隳壞。眾請修之。彥曰。非老僧緣力也。后三百年有緋衣功德主。來興此殿。寺眾刻石記之。及是裴公肅守越。施俸修之。彥師懸記。於是乎應緋衣裴字。蕭乃相國休之父也。
寶曆二年歲丙午。十二帝崩○文宗即位。
丁未 改元太和。
己酉 三年蘇州重玄寺。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。凡五千八十七言。壞罪集福。凈一切
【現代漢語翻譯】 現代漢語譯本：今天特地前來，山云禪師如有疑問儘管提問。云禪師問：『什麼是佛？』山云禪師呼喚侍郎，侍郎應聲『喏』。山云禪師說：『這是什麼？』侍郎因此有所領悟，於是行禮感謝。 許侍郎到上藍僧堂內，問首座：『您年歲幾何？』首座說：『六十八。』許侍郎問：『僧臘幾何？』答：『四十七。』許侍郎說：『聖僧幾夏？』首座說：『與虛空同受戒。』許侍郎於是拍床說：『下官吃飯不如首座吃鹽多。』 丙午年，二年。越州沙門曇彥（釋義：越州的一位僧人，法號曇彥），與許詢（釋義：人名）元度（釋義：人名）一同建造一座塔。塔未建成許詢就去世了。曇彥壽命一百二十歲，還在等待許詢轉世。後來岳陽王肅（釋義：人名）巡視越州，到寺廟拜見曇彥。曇彥說：『許元度來得為何如此晚？昔日建造的浮屠（釋義：佛塔）如今還是老樣子。』王肅忽然醒悟前世造塔之事，就像發生在昨天一樣。於是完成了那座塔（就是現在的應天塔，有石刻）。曇彥住在龍興寺，大殿倒塌損壞，眾僧請求修復它。曇彥說：『不是老僧的緣分和能力啊。』后三百年會有穿紅袍的功德主，來興建這座殿。寺廟的僧眾刻石記錄這件事。等到裴公肅（釋義：人名）鎮守越州，拿出俸祿來修復它。曇彥的預言應驗了，應驗了紅袍和裴字。蕭乃（釋義：人名）是相國蕭休之（釋義：人名）的父親。 寶曆二年，歲在丙午，十二帝駕崩。文宗（釋義：唐文宗）即位。 丁未年，改年號為太和。 己酉年，三年，蘇州重玄寺，刊刻石壁經完成，白居易（釋義：人名）撰寫碑文。碑文大略是說：『開示悟入，諸佛的知見，用究竟的教義度化無邊眾生，用圓滿的教法垂示無窮的道理，沒有比《法華經》（釋義：佛教經典）更尊貴的了，總共六萬九千五百五字，證得無生法忍，造就不二法門，安住于不可思議的解脫。沒有比《維摩經》（釋義：佛教經典）更徹底的了，總共二萬七千零九十二字，攝受四生九類眾生，進入無餘涅槃，實際上沒有被度化的人。沒有比《金剛經》（釋義：佛教經典）更先的了，總共五千零八十七字，消除罪業積累福德，清凈一切。』
【English Translation】 English version: Today I have come specifically because of doubts regarding Shanyun (釋義: a Chan master's name). Please ask whatever you doubt. Shanyun asked, 'What is Buddha?' Shanyun called out to the attendant, who responded 'Yes.' Shanyun said, 'What is this?' The attendant then had an awakening and bowed in gratitude. Attendant Xu arrived at the Shanglan Monastery and asked the head monk, 'How old are you?' The head monk said, 'Sixty-eight.' Xu asked, 'How many years have you been a monk?' He replied, 'Forty-seven.' Xu said, 'How many summers has the Holy Monk observed?' The head monk said, 'I received the precepts with the void.' Xu then slapped the bed and said, 'This humble official does not eat as much rice as the head monk eats salt.' In the year Bingwu, the second year. The Shramana (釋義: Buddhist monk) Tan Yan (釋義: a monk's name) of Yuezhou, together with Xu Xun (釋義: a person's name) and Yuan Du (釋義: a person's name), built a pagoda together. Before the pagoda was completed, Xu Xun died. Tan Yan lived to be one hundred and twenty years old, still waiting for Xu Xun's reincarnation. Later, Wang Su (釋義: a person's name) of Yueyang inspected Yuezhou and visited Tan Yan at the temple. Tan Yan said, 'Why has Xu Yuan Du come so late? The stupa (釋義: pagoda) built in the past is still the same as before.' Wang Su suddenly realized the pagoda-building event of his previous life, as if it had happened yesterday. So he completed the pagoda (which is now the Yingtian Pagoda, with stone carvings). Tan Yan lived in Longxing Temple. The main hall collapsed and was damaged, and the monks asked to repair it. Tan Yan said, 'It is not due to this old monk's affinity and ability.' Three hundred years later, there will be a benefactor in scarlet robes who will build this hall. The monks of the temple carved this event in stone. When Pei Gongsu (釋義: a person's name) guarded Yuezhou, he used his salary to repair it. Tan Yan's prediction came true, fulfilling the scarlet robes and the character Pei. Xiao Nai (釋義: a person's name) was the father of Chancellor Xiao Xiuzhi (釋義: a person's name). In the second year of Baoli, the year Bingwu, the twelfth emperor passed away. Emperor Wenzong (釋義: Emperor Wenzong of Tang Dynasty) ascended the throne. In the year Dingwei, the reign title was changed to Taihe. In the year Jiyou, the third year, the Chongxuan Temple in Suzhou completed the carving of the stone wall scriptures. Bai Juyi (釋義: a person's name) wrote the inscription. The inscription roughly says: 'To open, show, awaken, and enter, the knowledge and vision of all Buddhas, to liberate the boundless with the ultimate meaning, to reveal the infinite with the perfect teaching, nothing is more venerable than the 'Lotus Sutra' (釋義: Buddhist scripture), a total of sixty-nine thousand five hundred and five words, to attain the non-origination forbearance, to create the non-dual gate, to abide in inconceivable liberation. Nothing is more thorough than the 'Vimalakirti Sutra' (釋義: Buddhist scripture), a total of twenty-seven thousand and ninety-two words, to gather the four types of beings and nine classes of beings, to enter nirvana without remainder, in reality there are no beings to be liberated. Nothing is earlier than the 'Diamond Sutra' (釋義: Buddhist scripture), a total of five thousand and eighty-seven words, to destroy sins and accumulate blessings, to purify all.'
惡道。莫急於尊勝陀羅尼經。凡三千二十言。應念隨愿生極樂國。莫急於彌陀經。凡一千八百言。用正見觀真相。莫出普賢行法經。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(本文集)○樂天以所居為佛寺。畫阿彌陀佛像。而禮事之。自為記曰。我本師釋迦如來說言。西方有世界。號極樂。無八苦四惡道故也。其國號凈土。以無三毒五濁業故也。其佛號阿彌陁。以壽無量功德相好光明無量故也。弟子白居易。當衰暮之歲。中風痹之疾。𦘕西方世界一部。稽首胡跪佛前而贊曰。極樂世界諸凈土。無諸惡道及眾苦。愿如我老我病者。同生無量壽佛所(龍舒凈土文)○樂天白居易。被遇憲宗。為當路所忌。文宗朝。太子大傅。贈左僕射。遂隱焉。志不得施乃放意文酒。能順情自適。托佛生死之說。若忘形骸者。經月不茹葷。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。與香山僧如滿。結香火社。自稱香山居士。壽七十五。贈尚書左僕射。
庚戌 大和四年五月。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
【現代漢語翻譯】 惡道。沒有比尊勝陀羅尼經更快的了。總共三千零二十字。應唸誦就能隨愿往生極樂世界。沒有比彌陀經更快的了。總共一千八百字。用正見觀察真相。沒有比普賢行法經更廣的了。總共六千九百九十字。詮釋自性，認識本覺。沒有比實相法密經更深的了。總共三千一百零五字。空掉法塵，依靠佛智。沒有比般若心經更重要的了。總共二百五十八字。這八種經，具備了十二部三乘的要旨。萬佛的秘密都包含在其中了（本文集）。 白居易以所居住的地方作為佛寺，畫阿彌陀佛（Amitabha）像，並且禮拜侍奉他。自己寫記述說：『我的本師釋迦牟尼佛（Sakyamuni Buddha）說，西方有一個世界，叫做極樂世界（Sukhavati）。沒有八苦和四惡道（Four Lower Realms）的緣故。那個國家叫做凈土（Pure Land），因為沒有三毒（Three Poisons）和五濁（Five Turbidities）業的緣故。那裡的佛叫做阿彌陀佛（Amitabha），因為壽命無量，功德相好光明無量的緣故。弟子白居易，在衰老晚年，患中風麻痹的疾病，畫西方世界的一部分，稽首胡跪在佛前讚頌說：極樂世界諸凈土，沒有諸惡道及眾苦。愿如我老我病者，同生無量壽佛所。』（龍舒凈土文） 白居易，被憲宗賞識，卻被當權者嫉妒。文宗朝，任太子太傅，贈左僕射。於是隱居。因為志向不能施展，就放縱于文章和酒。能夠順應情感，自我調節。寄託于佛的生死之說，好像忘記了形體。經常一個月不吃葷。後來與弟弟白行簡、白敏中友愛。所居住的履道里疏通沼澤，種植樹木，架設石頭，建造香山，開鑿八節灘，號稱醉吟先生。與香山僧人如滿，結成香火社。自稱香山居士。享年七十五歲。贈尚書左僕射。 庚戌，大和四年五月。侍御劉軻，作福州東山聖泉法華院記。大概說，天下精美的寺廟，往往稱讚閩州最為勝絕。有東山法華院。
【English Translation】 The evil paths. There is nothing faster than the Usnisa Vijaya Dharani Sutra. A total of three thousand and twenty words. Reciting it will grant your wish to be reborn in the Land of Ultimate Bliss (Sukhavati). There is nothing faster than the Amitabha Sutra. A total of one thousand eight hundred words. Use right view to observe the true nature. There is nothing broader than the Samantabhadra's Conduct and Vows Sutra. A total of six thousand nine hundred and ninety words. Explains the self-nature and recognizes the original awakening. There is nothing deeper than the Secret Sutra on the Reality of Dharmas. A total of three thousand one hundred and five words. Empty the dust of dharmas and rely on the Buddha's wisdom. There is nothing more important than the Heart Sutra. A total of two hundred and fifty-eight words. These eight sutras contain the essence of the twelve divisions and the three vehicles. The secrets of all Buddhas are contained within (this collection). Bai Juyi used his residence as a Buddhist temple, painted an image of Amitabha Buddha (Amitabha), and worshiped him. He wrote a record himself, saying: 'My original teacher, Sakyamuni Buddha (Sakyamuni Buddha), said that there is a world in the West called the Land of Ultimate Bliss (Sukhavati). It is free from the eight sufferings and the four evil paths (Four Lower Realms). That country is called the Pure Land (Pure Land) because it is free from the three poisons (Three Poisons) and the five turbidities (Five Turbidities). The Buddha there is called Amitabha (Amitabha) because his life is immeasurable, his merits and virtues are perfect, and his light is immeasurable. Disciple Bai Juyi, in his old age, suffering from stroke and paralysis, painted a part of the Western world, bowed and knelt before the Buddha, and praised: The Pure Lands of the Land of Ultimate Bliss, are free from all evil paths and sufferings. May those who are old and sick like me, be reborn in the place of Amitayus Buddha (Amitabha).』 (Longshu's Pure Land Writings) Bai Juyi was appreciated by Emperor Xianzong but was envied by those in power. During the reign of Emperor Wenzong, he served as the Grand Tutor to the Crown Prince and was awarded the title of Left Vice Director of the Department of State Affairs. He then retired into seclusion. Because his ambitions could not be realized, he indulged in literature and wine. He was able to adapt to his emotions and regulate himself. He entrusted himself to the Buddhist teachings on life and death, as if forgetting his physical form. He often abstained from meat for a month. Later, he was loving and friendly with his younger brothers, Bai Xingjian and Bai Minzhong. In his residence in Lidao Village, he dredged the marshes, planted trees, built rockeries, constructed Xiangshan, and dug the Eight Sections Shoal, calling himself the Drunken Singing Gentleman. He formed a incense society with the monk Ruman of Xiangshan. He called himself the Layman of Xiangshan. He lived to the age of seventy-five. He was posthumously awarded the title of Left Vice Director of the Department of State Affairs. In the gengxu year, the fifth month of the fourth year of the Dahe era. The Imperial Censor Liu Ke wrote a record of the Holy Spring Dharma Flower Temple on Dongshan Mountain in Fuzhou. It roughly says that the exquisite temples in the world often praise Minzhou as the most outstanding. There is the Dongshan Dharma Flower Temple.
華院。為東南法窟之一。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。一注廚濯。一流為池。乃記讖曰。縮去離亂。涌來太平。鄰寺有泉。此泉不靈。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。閩中佛法。實自三大師始焉。是院不宿女子。不入葷血。真絕特也。
辛亥 五年。帝好嗜蛤蜊。一日御廚有劈不開者。帝異之。焚香默禱。俄而乃開。有一菩薩像。帝驚異。有旨送興善寺供養。因問侍臣。此何祥瑞。或對。終南山有惟政禪師。深明佛法。請詔問之。常乃召而問之。奏對曰。臣聞。物無虛應。此乃啟陛下之信心。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。睹此以為常耶。非常耶。信耶。不信耶。帝曰。希奇之事。朕深信之。師曰。陛下以聞說法竟。帝大悅。詔天下寺院。並立觀音菩薩像供養(傳燈)。
乙卯 九年七月。李訓奏。僧尼猥多。耗蠹公私。詔所在試僧尼。誦經不中格。皆勒婦俗禁置寺及私度僧(通鑑)○十月。鄭注欲收僧尼之譽。固請罷沙汰。從之(同上)○杜悰。太和之末。為鳳翔節度。有詔沙汰僧尼。時有五色云。現於岐山。山近法門寺。民間皆言。佛骨降祥。以僧尼不
【現代漢語翻譯】 華院（Hua Monastery）。是東南地區的著名佛教場所之一。景龍初年（Jinglong reign period），有位名叫懷道（Huaidao）的神異僧人，最初在愛同（Aitong）的西卓（Xizhuo）選址。那裡有一股泉水涌出，分為兩道水流。一道用於廚房洗滌，一道形成池塘。於是他記下預言說：『縮去離亂，涌來太平。』附近的寺廟也有泉水，但此泉水沒有靈驗。後來有懷一（Huaiyi）居住於此。懷一之後，智常（Zhichang）居住於此。智常居住時，有天童秘密侍奉，舍利悄然降臨，山神也來聽經。福建地區的佛法，實際上是從這三大師開始的。這座寺院不留宿女子，也不進入葷腥之物。真是非常獨特。
辛亥（Xinhai）年，五年。皇帝喜歡吃蛤蜊。一天，御廚中有蛤蜊無法劈開。皇帝感到奇怪，焚香默默祈禱。不久蛤蜊打開，裡面有一尊菩薩像。皇帝感到驚異，下旨送到興善寺（Xingshan Monastery）供養。於是詢問侍臣，這是什麼祥瑞。有人回答說，終南山（Zhongnan Mountain）有位惟政禪師（Weizheng Chan Master），精通佛法，請下詔書詢問他。皇帝於是召見並詢問他。惟政禪師回答說：『臣聽說，事物沒有無緣無故的顯現。這乃是開啟陛下信心的徵兆。《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，但沒有聽到他說法啊。』惟政禪師回答說：『陛下認為見到菩薩是尋常之事嗎？是非常之事嗎？相信嗎？不相信嗎？』皇帝說：『這是希奇之事，朕深信之。』禪師說：『陛下已經聽完說法了。』皇帝非常高興，下詔天下寺院，都設立觀音菩薩像供養（出自《傳燈錄》）。
乙卯（Yimao）年，九年七月。李訓（Li Xun）上奏說，僧尼過多，耗費國家資源。皇帝下詔在各地考覈僧尼，誦經不合格者，一律勒令還俗，禁止私自建立寺廟和私自剃度僧人（出自《資治通鑑》）。十月，鄭注（Zheng Zhu）想要獲得僧尼的讚譽，堅決請求停止沙汰僧尼，皇帝聽從了他的建議（同上）。杜悰（Du Cong），在太和（Taihe）末年，擔任鳳翔（Fengxiang）節度使。有詔令沙汰僧尼。當時有五色雲彩，出現在岐山（Qi Mountain）。岐山靠近法門寺（Famen Monastery）。民間都說，這是佛骨降下祥瑞，因為僧尼不應該被沙汰。
【English Translation】 Hua Monastery (Hua Yuan). It is one of the famous Buddhist sites in the southeast. In the early years of the Jinglong reign period, there was a miraculous monk named Huaidao, who initially chose a site in Xizhuo, west of Aitong. There, a spring gushed out, dividing into two streams. One stream was used for washing in the kitchen, and the other formed a pond. So he recorded a prophecy saying: 'Shrink away from chaos, surge forth peace.' The nearby temple also has a spring, but this spring is not efficacious. Later, Huaiyi resided here. After Huaiyi, Zhichang resided here. When Zhichang resided here, a celestial child secretly served him, relics quietly descended, and mountain gods came to listen to the scriptures. The Buddhist Dharma in Fujian actually began with these three great masters. This monastery does not accommodate women, nor does it allow the entry of meat or blood. It is truly unique.
In the Xinhai year, the fifth year. The emperor was fond of eating clams. One day, there were clams in the imperial kitchen that could not be split open. The emperor found it strange and silently prayed with incense. Soon the clams opened, and inside was an image of a Bodhisattva. The emperor was amazed and ordered it to be sent to Xingshan Monastery for worship. So he asked the attending ministers what this auspicious sign meant. Someone replied that there was a Chan Master named Weizheng on Zhongnan Mountain who was well-versed in Buddhist Dharma, and requested that an edict be issued to inquire him. The emperor then summoned and questioned him. Chan Master Weizheng replied: 'I have heard that things do not appear without a reason. This is a sign 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 the Dharma.' Chan Master Weizheng replied, 'Does Your Majesty consider seeing the Bodhisattva to be an ordinary matter? Or an extraordinary matter? Do you believe it? Or do you not believe it?' The emperor said, 'This is a miraculous matter, and I deeply believe it.' The Chan Master said, 'Your Majesty has already finished hearing the Dharma.' The emperor was very pleased and issued an edict to all temples in the land to establish images of Avalokitesvara Bodhisattva for worship (from 'Transmission of the Lamp').
In the Yimao year, the ninth year, in July. Li Xun submitted a memorial saying that there were too many monks and nuns, which was a waste of state resources. The emperor issued an edict to examine monks and nuns in various places. Those who failed the scripture recitation test were all ordered to return to lay life, and the private establishment of temples and private ordination of monks were prohibited (from 'Zizhi Tongjian'). In October, Zheng Zhu wanted to gain the praise of monks and nuns and firmly requested to stop the elimination of monks and nuns, and the emperor followed his advice (ibid.). Du Cong, at the end of the Taihe reign period, served as the military governor of Fengxiang. There was an edict to eliminate monks and nuns. At that time, five-colored clouds appeared on Qi Mountain. Qi Mountain is near Famen Monastery. The common people all said that this was the Buddha's bone descending auspiciousness because monks and nuns should not be eliminated.
安之故。監軍欲奏之。悰曰。雲物變色。阿祥之有。佛若果愛僧尼。當現於京師。未幾獲白兔。監軍又欲奏曰。此西方之瑞也。悰曰野獸未馴。且宜畜之。旬日而斃。監軍又悅。以為掩蔽聖應。獨𦘕圖獻之。及鄭注代悰鎮鳳翔。注奏紫雲現。又獻白雉。是歲八月有甘露。降於紫宸殿前櫻桃枝上。帝親臨嘗之。百官稱賀○唐書所載。李訓字子垂。文宗朝。起于流人。一歲至宰相。嘗建言。天下浮屠避徭賦。耗國衣食。清行不如者。令還為民。既蒞政自白罷之。因以市恩。后因誅宦官事泄。訓黨千餘人悉斬首。訓走入終南山。依浮屠宗密。欲剃其發而慝之。其徒不可。乃奔鳳翔。為[愍-民+幸]屋將所執。械而束之。訓恐為宦者酷辱析監者曰。得賞不如持首去。乃斬之。宗密因慝訓。為宦者所捕。將殺之。宗密怡然曰。與訓游久。浮屠困則殺。死固其分。乃壯而釋之。
丙辰 改元開成。
戊午 三年三月。僧統澄觀示寂。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。晝示不瞬。才供二筆。聲韻如鐘。文宗以祖聖崇仰。輟朝三日。奉全身塔於終南山。未幾有梵僧到闕奏稱。于蔥嶺見使者。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
【現代漢語翻譯】 現代漢語譯本： 安之故（什麼原因）。監軍想要上奏此事。李悰說：『雲彩和天象變化顏色，是因為阿祥的緣故。佛如果真的愛護僧尼，應當在京師顯現。』不久，有人抓到一隻白兔。監軍又想上奏說：『這是西方的祥瑞啊。』李悰說：『野獸還沒有馴服，還是先養著吧。』十天後，白兔死了。監軍又高興了，認為李悰是想掩蓋聖上的感應，於是獨自畫圖獻給皇帝。等到鄭注代替李悰鎮守鳳翔，鄭註上奏說有紫雲出現，又獻上白雉。這年八月，有甘露降落在紫宸殿前的櫻桃樹枝上，皇帝親自品嚐，百官都來祝賀。 《唐書》記載，李訓字子垂，文宗朝時，從流放之人被起用，一年之內就當上了宰相。他曾經建議，天下的僧侶和道士逃避徭役賦稅，耗費國家的衣食，品行不如法的人，應當讓他們還俗為民。等到他執政后，又自己上書請求廢除這個政策，以此來收買人心。後來因為誅殺宦官的事情泄露，李訓的黨羽一千多人全部被斬首。李訓逃入終南山，想依附僧人宗密，想讓宗密剃掉他的頭發來躲藏。宗密的徒弟不同意。於是李訓逃到鳳翔，被廂屋的士兵抓住。士兵捆綁了他。李訓害怕被宦官殘酷侮辱，就對看守的人說：『得到賞賜不如拿著我的頭去。』於是看守的人就殺了他。宗密因為窩藏李訓，被宦官抓捕，準備殺掉他。宗密安然自若地說：『我和李訓交往很久了，僧人遇到困境就被殺，死本來就是我的本分。』於是宦官們覺得他很壯烈，就釋放了他。 丙辰年，改年號為開成。 戊午年，開成三年三月，僧統澄觀圓寂。澄觀法師一生經歷了九個朝代，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，眼睛夜晚發光，白天不眨眼。才思敏捷，下筆如有神，聲音洪亮如鐘。文宗皇帝因為祖先聖人的崇敬，停止朝政三天，將澄觀法師的全身塔安奉在終南山。不久，有梵僧來到京城上奏說，在蔥嶺看到使者，在空中飛過。問他，回答說：『我是北印度文殊堂的神，到東方去取華嚴菩薩的大牙，帶回去。』
【English Translation】 English version: What was the reason for this? The supervising army officer wanted to report it to the emperor. Li Cong said, 'The clouds and celestial phenomena changing color is because of A Xiang. If the Buddha truly loves monks and nuns, he should manifest in the capital.' Not long after, someone caught a white rabbit. The supervising army officer again wanted to report, 'This is an auspicious sign from the West.' Li Cong said, 'The wild beast is not yet tamed, it is better to keep it for now.' Ten days later, the white rabbit died. The supervising army officer was pleased again, thinking that Li Cong wanted to conceal the holy response, so he secretly drew a picture and presented it to the emperor. When Zheng Zhu replaced Li Cong to guard Fengxiang, Zheng Zhu reported that purple clouds had appeared and also presented a white pheasant. In August of that year, sweet dew fell on the cherry tree branches in front of the Zichen Hall. The emperor personally tasted it, and all the officials congratulated him. The Tang Shu (History of the Tang Dynasty) records that Li Xun, whose courtesy name was Zichui, was promoted from exile during the reign of Emperor Wenzong, becoming prime minister within a year. He once suggested that monks and Taoists throughout the country evade corvée labor and taxes, consuming the country's food and clothing, and those whose conduct was not up to par should be made to return to lay life. When he came to power, he himself requested to abolish this policy, in order to win popular support. Later, because the plot to kill the eunuchs was exposed, more than a thousand of Li Xun's followers were all beheaded. Li Xun fled into Zhongnan Mountain, wanting to rely on the monk Zongmi, wanting Zongmi to shave his head to hide him. Zongmi's disciples disagreed. So Li Xun fled to Fengxiang, where he was captured by the soldiers of the Xiangwu. The soldiers tied him up. Li Xun, fearing cruel humiliation by the eunuchs, said to the guard, 'Getting a reward is not as good as taking my head.' So the guard killed him. Zongmi, because he harbored Li Xun, was arrested by the eunuchs and prepared to be killed. Zongmi calmly said, 'I have been friends with Li Xun for a long time, monks are killed when they encounter difficulties, death is my due.' So the eunuchs thought he was heroic and released him. In the year of Bingchen, the reign title was changed to Kaicheng. In the year of Wuwu, the third year of Kaicheng, in the third month, the Sangha leader Chengguan passed away. Master Chengguan lived through nine dynasties and was the teacher of seven emperors, living to the age of one hundred and two, with eighty-three years as a monk. He was nine feet four inches tall, his hands hung down past his knees, his eyes shone at night, and he did not blink during the day. He was quick-witted and wrote like a god, and his voice was as loud as a bell. Emperor Wenzong, because of the reverence of the ancestral saints, stopped court for three days and enshrined Master Chengguan's whole body pagoda in Zhongnan Mountain. Not long after, a Brahman monk came to the capital and reported that he had seen a messenger in the Congling Mountains, flying in the air. When asked, he replied, 'I am the god of the Manjushri Hall in North India, going east to take the great tooth of the Huayan Bodhisattva and bring it back.'
國供養。有旨啟塔。果失一牙。唯三十九牙存焉。遂阇維。舍利光明瑩潤。舌似紅蓮色。塔曰妙覺。裴休撰碑(本傳)。
庚申 開成五年正月。文宗崩。武宗即位。僧惟真齊賢正簡說。上以禱祠求福。道士趙歸真說以神仙。皆出入宮禁。上信任其言。九月。召道士趙歸真等入內。脩金箓道場。十月。帝升玄壇。親受法箓。右拾遺王哲諫云。王業之初。不宜崇信太過。帝不納(通鑑)○武宗(名炎)此滅僧之第三武也。
辛酉 改元會昌。六月以道士劉玄靜。為光祿大夫。
甲子 四年以道士趙歸真。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。有旨召僧道于麟德殿談論。法師知玄登論座。辨捷精壯。道流不能屈。玄因奏。王者本禮樂一獻。度吐納服氣。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 五年。上惡僧尼耗蠹天下。欲去之。道士趙歸真為諫官。舉鄧元超與劉玄靜。愈排釋氏。先毀山野招提。五月來。並省天下佛寺。上都兩街各留四寺。每寺留僧三十人。天下節度觀察使治所。及同華商
【現代漢語翻譯】 現代漢語譯本：皇帝供養（該僧人）。（皇帝）下旨開啟佛塔，果然丟失了一顆牙齒，只有三十九顆牙齒存在。於是進行火化（阇維）。舍利（Śarīra）光明瑩潤，舌頭像紅蓮花的顏色。佛塔叫做妙覺。裴休撰寫了碑文（出自本傳）。
庚申年，開成五年正月，文宗皇帝駕崩，武宗皇帝即位。僧人惟真、齊賢、正簡等人進言，皇上用祈禱祭祀來求福。道士趙歸真進言用神仙之術。他們都自由出入皇宮禁地。皇上信任他們的話。九月，召道士趙歸真等人進入宮內，修建金箓道場。十月，皇帝登上玄壇，親自接受法箓。右拾遺王哲勸諫說，帝王創業之初，不應該過分崇信這些。皇帝沒有采納（出自《資治通鑑》）。武宗（名為李炎）是滅佛的第三個武姓皇帝。
辛酉年，改年號為會昌。六月，任命道士劉玄靜為光祿大夫。
甲子年，四年，任命道士趙歸真為左右街道門教授先生。當時皇帝一心求仙，趙歸真仗著皇帝的寵信，每次進見必定排斥佛教，認為應該全部除去。皇帝深以為然。趙歸真再次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。法師知玄登上論座，辯論敏捷精妙。道士們不能使他屈服。知玄因此上奏說，帝王本應注重禮樂祭祀，而吐納服氣，本是山林隱士獨自做的事情，希望陛下不要過分關注。皇帝臉色不悅。侍臣暗示知玄作詩來為自己解釋。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，特意放他回鄉（出自《傳燈錄》）。
乙丑年，五年，皇上厭惡僧尼耗費天下的財富，想要廢除佛教。道士趙歸真擔任諫官，舉薦鄧元超和劉玄靜，更加排斥佛教。先拆毀山野的招提寺（遠離城鎮的寺院）。五月，合併省去天下的佛寺。上都（長安）兩街各保留四座寺廟，每座寺廟保留僧人三十人。天下各節度使、觀察使的駐地，以及同州、華州、商州
【English Translation】 English version: The emperor provided offerings (to the monk). An edict was issued to open the pagoda, and indeed one tooth was missing, with only thirty-nine teeth remaining. Thereupon, cremation (Śarīra) was performed. The Śarīra (Śarīra) was bright and lustrous, and the tongue resembled the color of a red lotus. The pagoda was named Miaojue. Pei Xiu composed the inscription (from the biography).
In the year Gengshen, the first month of the fifth year of Kaicheng, Emperor Wenzong passed away, and Emperor Wuzong ascended the throne. Monks Weizhen, Qixian, Zhengjian, and others advised the emperor to seek blessings through prayers and sacrifices. Taoist Zhao Guizhen advised using the art of immortals. They all freely entered and exited the palace forbidden grounds. The emperor trusted their words. In September, Taoist Zhao Guizhen and others were summoned into the palace to construct the Jinlu Taoist temple. In October, the emperor ascended the Xuantan altar and personally received the Fa-lu. Right Admonisher Wang Zhe advised that at the beginning of an emperor's reign, it is not appropriate to excessively believe in these things. The emperor did not heed the advice (from Zizhi Tongjian). Emperor Wuzong (named Li Yan) was the third emperor with the surname Wu to suppress Buddhism.
In the year Xinyou, the reign title was changed to Huichang. In June, Taoist Liu Xuanjing was appointed as Guanglu Dafu (Master of Splendor and Happiness).
In the year Jiazi, the fourth year, Taoist Zhao Guizhen was appointed as Professor of the Left and Right Street Gates. At that time, the emperor was wholeheartedly seeking immortality. Zhao Guizhen, relying on the emperor's favor, always rejected Buddhism whenever he was received in audience, believing that it should be completely eliminated. The emperor deeply agreed with him. Zhao Guizhen again requested to debate with Buddhists. The emperor issued an edict summoning monks and Taoists to discuss in the Linde Hall. Dharma Master Zhixuan ascended the debate seat, and his arguments were quick and precise. The Taoists could not subdue him. Zhixuan therefore memorialized, saying that emperors should focus on ritual music and sacrifices, while breathing exercises and taking medicine are things that hermits in the mountains do alone. He hoped that His Majesty would not pay too much attention to them. The emperor's expression was displeased. Attendants hinted that Zhixuan should 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 emperor stay for a thousand years.' The emperor knew that he was satirizing him, and specially allowed him to return to his hometown (from Chuandeng Lu).
In the year Yichou, the fifth year, the emperor disliked monks and nuns for consuming the wealth of the empire and wanted to abolish Buddhism. Taoist Zhao Guizhen served as an admonishing official, recommending Deng Yuanchao and Liu Xuanjing, further rejecting Buddhism. First, the remote monasteries (Zhaoti) in the mountains were destroyed. In May, Buddhist temples throughout the empire were merged and reduced. Four temples were retained in each of the two streets of the capital (Chang'an), with thirty monks in each temple. The residences of the military commissioners and observers throughout the empire, as well as Tongzhou, Huazhou, and Shangzhou
汝州各留一寺。分為三等。上等留僧二十人。中等留十人。下等五人。餘僧及尼並大秦穆護祆僧(祆興煙切胡僧也)。皆勤歸俗。寺非所應留。立期令所在毀撤。仍遣御史分道督之。財貨田產並沒官。寺材以葺公廨驛舍。銅像鐘磬以鑄錢(通鑑)○八月詔。諫釋教之弊。宣告中外。凡天下所毀寺。四千六百餘區。歸俗僧尼。二十六萬五百人。大秦穆護祆僧二千餘人。毀招提蘭若。四萬余區。收良田數千萬頃。奴婢十五萬人。所留僧皆𨽻主客。不𨽻祠部。百官奉表稱賀。又詔。東都只留僧二十人。諸道留二十者減其半。留十人者減三人。留五人者更不留。五臺僧多奔幽州。李德裕召進奏官謂曰。汝趣白本使五臺為將何必不如幽州。將為卒必不如幽。州卒何為虛取容納之。名染于如人口獨不見。近日劉從諫招聚無算。閑人竟有何益。張仲武乃封二刀。付居庸關曰。有游僧入境則斬之。主客郎中韋博以為事。不宜大過。李德裕惡之。出為靈武節度副使○是年十月。上受三洞法簶于衡山道士劉玄靜(通鑑)。
丙寅 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(三十三歲)○武宗銳然除去浮屠之法。不免受道家之簶。以此見其非。明智不惑。特好惡不同耳(通鑑)○舊史
【現代漢語翻譯】 現代漢語譯本 汝州各保留一座寺廟，分為三個等級。上等寺廟保留僧人二十人，中等寺廟保留十人，下等寺廟保留五人。其餘僧人、尼姑以及大秦穆護祆教僧侶（祆教，即拜火教的胡人僧侶）全部勒令還俗。不應保留的寺廟，限期令地方官員拆毀，並派遣御史分路督辦。寺廟的財物和田產全部沒收歸官府。寺廟的木材用來修繕官府的辦公場所和驛站。銅像、鐘磬用來鑄造錢幣（出自《資治通鑑》）。 八月，皇帝下詔，陳述佛教的弊端，曉諭國內外。全國拆毀寺廟四千六百多座，勒令還俗的僧尼二十六萬五百人，大秦穆護祆教僧侶二千多人。拆毀招提、蘭若（均為寺廟）四萬多座，沒收良田數千萬頃，奴婢十五萬人。所保留的僧人全部隸屬於主客司管理，不隸屬於祠部。百官上表稱賀。又下詔，東都只保留僧人二十人，各道保留二十人的減半，保留十人的減少三人，保留五人的不再保留。五臺山的僧人大多逃往幽州。李德裕召見進奏官，對他說：『你回去告訴本使，五臺山的僧人當將領難道不如幽州嗎？當士兵難道不如幽州嗎？幽州的士兵為何要白白地容納他們，以致落得個收容閑人的名聲？難道沒看見近日劉從諫招聚了無數閑人，究竟有什麼好處？』張仲武於是封了兩把刀，交給居庸關的守將，說：『有遊方僧人入境就斬殺。』主客郎中韋博認為這件事不應該太過分，李德裕厭惡他，把他調出京城，擔任靈武節度副使。 這年十月，皇帝在衡山道士劉玄靜那裡接受了三洞法箓（道教的授箓儀式）（出自《資治通鑑》）。
丙寅，六年三月，武宗生病，因為服用金丹，背上長滿惡瘡，遍及全身，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（三十三歲）。武宗堅決地廢除佛教，卻免不了接受道家的法箓，由此可見他並非明智而不受迷惑，只是愛好不同罷了（出自《資治通鑑》）。 （出自）舊史
【English Translation】 English version In Ruzhou, each prefecture retained one temple, divided into three classes. The superior temples retained twenty monks, the medium temples retained ten, and the inferior temples retained five. All remaining monks, nuns, and Daqin Mu Hu Zoroastrian monks (Zoroastrianism, meaning the Hu monks of the fire-worshipping religion) were ordered to return to secular life. Temples that should not be retained were ordered to be demolished by local officials within a set time, and imperial censors were dispatched to supervise the process in different routes. The temples' properties and land were all confiscated by the government. The temple materials were used to repair government offices and post stations. Bronze statues, bells, and chimes were used to mint coins (from 'Zizhi Tongjian'). In August, the emperor issued an edict, stating the drawbacks of Buddhism and announcing it to both domestic and foreign regions. Over four thousand six hundred temples were demolished nationwide, and two hundred sixty-five thousand five hundred monks and nuns were ordered to return to secular life, along with over two thousand Daqin Mu Hu Zoroastrian monks. Over forty thousand Zhaoti and Lanruo (both types of temples) were demolished, and tens of millions of acres of fertile land and one hundred fifty thousand slaves were confiscated. All retained monks were under the management of the Office of the Master of Guests and not under the Ministry of Rites. All officials submitted memorials to congratulate the emperor. Another edict was issued, stating that only twenty monks should be retained in Dongdu, those who retained twenty in other regions should reduce by half, those who retained ten should reduce by three, and those who retained five should no longer retain any. Many monks from Mount Wutai fled to Youzhou. Li Deyu summoned the tribute envoys and said to them, 'Go back and tell your commissioner, are the monks of Mount Wutai better as generals than those in Youzhou? Are they better as soldiers than those in Youzhou? Why should the soldiers of Youzhou accommodate them for nothing, only to gain a reputation for harboring idlers? Haven't you seen that Liu Congjian has recently gathered countless idlers, what good does it do?' Zhang Zhongwu then sealed two swords and gave them to the commander of Juyong Pass, saying, 'If any wandering monks enter the border, execute them.' Wei Bo, the vice director of the Office of the Master of Guests, thought that this matter should not be excessive, and Li Deyu disliked him and transferred him out of the capital to serve as the deputy military commissioner of Lingwu. In October of this year, the emperor received the Three Caverns Dharma Records (Daoist ordination ritual) from the Daoist Liu Xuanjing of Mount Heng (from 'Zizhi Tongjian').
In the Bingyin year, March of the sixth year, Emperor Wuzong fell ill. Because he took golden elixir, malignant sores grew on his back, covering his entire body, causing him to become restless, mentally disordered, and delirious. He could not speak for more than ten days before he died (at the age of thirty-three). Emperor Wuzong resolutely abolished Buddhism, but could not avoid receiving the Daoist Dharma Records, which shows that he was not wise and unbewildered, but merely had different preferences (from 'Zizhi Tongjian'). (From) Old History
贊曰。昭肅削浮屠之法。懲桑門之流。志欲矯步丹梯。求珠赤水。徒見蕭衍姚興之旁學。不悟秦王漢武之妄求。蓋受惑左道之言。故偏斥異方之教。況西來之教。將及千年。蚩蚩之民。習以成俗。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。帝稱其明斷。然聽斯蔽矣。
宣宗。是年三月即位。五月。宰相李德裕。以專權罷○來道士趙歸真劉玄靜鄧元超等十二人。蠱惑先朝。排毀釋氏。賜朝堂杖。殺余配嶺表。流羅浮山。
來天下上京兩街。先聽留兩寺外。更各增置八寺。僧尼依前𨽻功德司。不𨽻主客。所度僧尼。仍令祠部給牒。
廢教八月復興(通鑑)○三武之君。以循邪惡。下臣之請。說意剪除。既廢之後。隨而愈興。猶霜風之肅物也。亦暫時矣。如冬後有春之譬。欲盡殲草木者。使冬后無春則可矣。荀知冬後有春。則何苦自當其惡。而障其為善也。於己何益哉(護法論)。
蘇轍論曰。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。而民莫之知也。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。魏晉之後。略知之矣。好之篤者。則欲施之於世。嫉之深者。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。皆失之矣。秦姚興區區一隅。招延緇素。譯經談妙。至者數千人。而姚氏之亡。曾不旋踵。梁武江南。事佛前世所未曾見。至於捨身為奴𨽻。父子皆陷於侯景。議者觀秦梁之敗。為佛法不足賴也。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。武宗求長生。循于道士之私。夷佛滅僧。不期年而丹毒遽崩。議者觀魏唐之禍。則以為佛法不可忤矣。二者皆見其一偏耳。佛老之道。非一人私說也。自在天地而有是道矣。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。不亦同孔子之遺意也哉(三蘇文)。
宣宗 丁卯改元大中。憲宗第三子。武宗之叔也。微時武宗嫉其賢。數欲弒之。宦者仇公武潛佑之。事迫公武為之剃髮。作比丘。使遠遊。故天下名山。多所
【現代漢語翻譯】 唉！不能完全明白啊。魏晉之後，人們對佛老的學說略有了解。喜愛它並且非常篤信的人，就想把它推行於世；憎恨它並且非常深刻的人，就想把它從世上剷除。這兩種做法都是不對的。佛老的學說，與我們的儒家學說有相同之處，卻想要剷除它；佛老的教義，與我們的儒家教義有不同之處，卻想要推行它，這兩種做法都失當了。前秦的姚興，偏居一隅之地，招攬僧人和居士，翻譯佛經，談論玄妙的佛理，來的人數以千計，可是姚氏的滅亡，卻沒有過多久。梁武帝在江南，信奉佛教是前代所未曾見過的，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、梁的失敗，認為佛法不值得依賴。後魏的太武帝，深信崔浩，崔浩不信佛，勸說皇帝斥退僧侶，毀壞佛經和寺廟。既已滅佛，而崔浩也因莫須有的罪名被滅族。唐武宗爲了尋求長生不老，聽通道士的私下建議，排斥佛教，消滅僧侶，不到一年就因丹藥中毒而突然駕崩。議論的人觀察魏、唐的禍亂，就認為佛法不可冒犯。這兩種看法都只看到了一方面。佛老的學說，不是哪一個人私下的說法，而是自從天地產生就存在的道理。古代的君子，用它來調理氣息，涵養心性，它的高妙不可企及，它的純潔不可玷污，天地神人都將仰望而敬畏它。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？如果用典章制度來治理天下，用禮樂來引導百姓，用政令和刑罰來規範他們，道執行于其中，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，而天下就得到教化，這不也是與孔子的遺願相同嗎？（三蘇文）
唐宣宗，丁卯年改元大中。他是唐憲宗的第三個兒子，唐武宗的叔叔。在他地位卑微的時候，武宗嫉妒他的賢能，多次想要殺害他。宦官仇公武暗中保護他，事情緊急時，仇公武為他剃髮，讓他做了和尚，讓他遠遊。所以天下名山，他大多去過。
【English Translation】 Alas! It cannot be fully understood. After the Wei and Jin dynasties, people had a slight understanding of the doctrines of Buddhism and Taoism. Those who loved it and believed in it deeply wanted to promote it to the world; those who hated it deeply wanted to eradicate it from the world. Both of these approaches are wrong. The doctrines of Buddhism and Taoism have similarities with our Confucian doctrines, yet they want to eradicate it; the teachings of Buddhism and Taoism are different from our Confucian teachings, yet they want to promote it. Both of these approaches are inappropriate. Yao Xing (Emperor Wenzhao of Later Qin, 352-416), occupying a corner of the land, recruited monks and lay Buddhists, translated Buddhist scriptures, and discussed profound Buddhist principles, with thousands of people coming, but the demise of the Yao clan did not take long. Emperor Wu of Liang (Emperor Wu of Liang, 464-549) in Jiangnan, believed in Buddhism in a way that had never been seen before, even to the point of dedicating himself to becoming a slave, and as a result, father and son were trapped by Hou Jing (Hou Jing, 503-552). Those who discussed the matter, observing the failures of Qin and Liang, believed that Buddhism was not worth relying on. Emperor Taiwu of Later Wei (Emperor Taiwu of Northern Wei, 408-452), deeply trusted Cui Hao (Cui Hao, 381-450), who did not believe in Buddhism and advised the emperor to dismiss monks and destroy Buddhist scriptures and temples. Having destroyed Buddhism, Cui Hao was also executed along with his clan for a fabricated crime. Emperor Wuzong of Tang (Emperor Wuzong of Tang, 814-846), seeking immortality, listened to the private advice of Taoist priests, rejected Buddhism, and eliminated monks, and within a year, he suddenly died from poisoning by elixirs. Those who discussed the matter, observing the disasters of Wei and Tang, believed that Buddhism could not be offended. Both of these views only see one side of the matter. The doctrines of Buddhism and Taoism are not the private sayings of any one person, but rather principles that have existed since the creation of heaven and earth. The gentlemen of ancient times used it to regulate their breath and cultivate their minds. Its sublimity cannot be reached, its purity cannot be defiled, and heaven, earth, gods, and humans will all look up to it with reverence. The reason why the sage can be fast without haste and arrive without traveling is because he uses this principle. The Dao (the Way) is present in all things, so how can it be denied? If one uses institutions to govern the world, uses rites and music to guide the people, and uses laws and punishments to regulate them, the Dao operates within them, but the people do not know it. All things grow together without harming each other, and the Dao operates in parallel without contradicting each other. Their boundaries are completely invisible, and the world is transformed. Is this not the same as Confucius's (Confucius, 551-479 BC) wishes? (Writings of the Three Sus)
Emperor Xuanzong of Tang (Emperor Xuanzong of Tang, 810-859) changed the era name to Dazhong in the year Dingmao. He was the third son of Emperor Xianzong (Emperor Xianzong of Tang, 778-820) and the uncle of Emperor Wuzong. When he was in a humble position, Emperor Wuzong was jealous of his virtue and repeatedly wanted to assassinate him. The eunuch Qiu Gongwu (Qiu Gongwu, unknown dates) secretly protected him. In a critical situation, Qiu Gongwu shaved his head, made him a monk, and sent him to travel far away. Therefore, he visited most of the famous mountains in the world.
登覽。至杭之鹽官安禪師處。安乃馬大師高弟也。一日預戒知事曰。當有異人至此明日行腳僧數人蔘禮。安一見異之。待遇特厚。每接談話。益加貴氣。乃曰。寺眾患齋不供。就求一供疏。帝即為制。安覽驚悚。知供僧持化所獲豐厚。乃語帝曰。時至無滯泥蟠囑以佛法後事。所留鹽官最久帝離杭到百丈山。題詩云。大雄真跡枕危巒。梵字層樓峻萬間。日月每從肩上遇。山河長左掌中觀。仙花不間三春秀。靈境無時六月寒。更有上方人罕到。朝鐘暮罄碧雲端。
帝一日。與香嚴間禪師。到棲賢上。方同看瀑布聯句。香嚴云。穿云透石不辭勞。遠處方知出處高。帝續云。溪潤豈能留得住。終歸大海作波濤(本山石刻)○帝到黃檗。見運禪師。運一日禮拜。帝問曰。不著佛求。不著法求。不著僧求。用禮何為。檗云。常禮如是事。帝曰。用禮何為。檗便掌。帝曰。太粗生。檗又掌云。這裡說什麼粗細。又掌後來雪竇顯禪師頌云。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。帝為僧名瓊俊(僧傳)○帝居藩邸。嘗有異夢。如漢明故事。始龍躍之年。朝宰百官迎立。即皇帝位。接對群僚。處決庶務。中外翕然。方知其隱德焉。即位之初。思見鹽官安公。公已化去久矣。帝追悼以詩云。像季何教禍
【現代漢語翻譯】 現代漢語譯本： 登覽。到杭州的鹽官安禪師處。安禪師是馬祖大師的高徒。一天，他預先告誡知事說：『當有不尋常的人來到這裡。』第二天，有幾個行腳僧前來參拜。安禪師一見到他就覺得此人與衆不同，對他特別優待。每次和他交談，都覺得他氣度高貴。於是說：『寺里的僧眾苦於齋飯供應不足，想請您寫一篇供疏。』 皇帝就為他們寫了。安禪師看了之後，既驚訝又惶恐，知道供僧能獲得豐厚的施捨。於是對皇帝說：『時機到了，不要遲疑，請您囑託佛法後事。』 皇帝在鹽官停留的時間最久。皇帝離開杭州后，到了百丈山，題詩說：『大雄的真跡枕著高聳的山巒，刻有梵文的高樓巍峨聳立。日月經常在我的肩上相遇，山河長久地在我的掌中觀看。仙花不分春夏秋冬都競相開放，靈境沒有一時一刻不感到六月的寒冷。更有上方人跡罕至的地方，早晚的鐘聲在碧雲的盡頭迴盪。』 皇帝有一天，和香嚴閑禪師一起，到棲賢寺，一同觀賞瀑布並聯句。香嚴禪師說：『穿云透石不辭辛勞，離得遠了才知道源頭高。』 皇帝續道：『溪水滋潤豈能留得住，終究要歸大海化作波濤。』（本山石刻）皇帝到黃檗山，拜見運禪師。運禪師有一天正在禮拜，皇帝問道：『不著佛求（不執著于佛去尋求），不著法求（不執著於法去尋求），不著僧求（不執著于僧去尋求），用禮拜做什麼？』 黃檗禪師說：『我經常這樣禮拜。』 皇帝說：『用禮拜做什麼？』 黃檗禪師便打了他一掌。皇帝說：『太粗魯了。』 黃檗禪師又打了一掌說：『這裡說什麼粗細？』 後來雪竇顯禪師頌揚這件事說：『凜凜的威風不自我誇耀，端坐在寰宇之中安定龍蛇。大中天子曾經輕易觸犯，三次親身遭到他的爪牙。』 皇帝出家為僧，法名瓊俊。（僧傳）皇帝居住在藩邸的時候，曾經做過奇異的夢，如同漢明帝的故事。在龍躍之年，朝廷宰相和百官迎接他登基，即皇帝位。他接見群臣，處理政務，朝廷內外都心悅誠服。這時人們才知道他有隱德。即位之初，他想見鹽官安公，但安公已經去世很久了。皇帝追悼他，寫詩說：『像季何教禍』
【English Translation】 English version: He went to Yanguan to see Chan Master An of Hangzhou. Chan Master An was a senior disciple of Master Ma. One day, he forewarned the administrator, saying, 'An extraordinary person will arrive here.' The next day, several traveling monks came to pay their respects. Chan Master An recognized him as extraordinary at first sight and treated him with special favor. Every time they talked, he felt the person's noble bearing even more. So he said, 'The monks in the temple are suffering from insufficient vegetarian meals. I would like to ask you to write a memorial for offerings.' The emperor then wrote one for them. Chan Master An was surprised and apprehensive upon reading it, knowing that offering to monks would bring abundant donations. So he said to the emperor, 'The time has come, do not hesitate, please entrust the affairs of the Dharma.' The emperor stayed in Yanguan the longest. After the emperor left Hangzhou, he went to Mount Baizhang and wrote a poem, saying, 'The true traces of the Great Hero rest on towering peaks, the multi-storied building with Sanskrit inscriptions stands majestically. The sun and moon often meet on my shoulders, the mountains and rivers are always viewed in the palm of my hand. Immortal flowers bloom beautifully in all seasons, the spiritual realm never feels the June cold. Moreover, there are places rarely visited by people above, the morning bell and evening chime echo at the edge of the green clouds.' One day, the emperor, together with Chan Master Xiangyan, went to Qixian Temple to admire the waterfall and compose couplets. Chan Master Xiangyan said, 'Piercing through clouds and rocks without complaining of hardship, only from afar do we know the source is high.' The emperor continued, 'How can the stream's moisture be retained? It will eventually return to the sea and become waves.' (Engraved on the mountain) The emperor went to Huangbo Mountain to see Chan Master Yun. One day, Chan Master Yun was bowing in worship. The emperor asked, 'Not seeking the Buddha (not clinging to the Buddha to seek), not seeking the Dharma (not clinging to the Dharma to seek), not seeking the Sangha (not clinging to the Sangha to seek), what is the use of bowing?' Chan Master Huangbo said, 'I always bow like this.' The emperor said, 'What is the use of bowing?' Chan Master Huangbo then slapped him. The emperor said, 'Too rough.' Chan Master Huangbo slapped him again and said, 'What are you talking about, rough or fine?' Later, Chan Master Xuedou Xian praised this incident, saying, 'His awe-inspiring demeanor does not boast of itself, sitting upright in the universe, stabilizing dragons and snakes. The emperor of the Great Zhong Dynasty once lightly offended him, and personally suffered his claws three times.' The emperor became a monk with the Dharma name Qiongjun. (Monk Biography) When the emperor lived in the princely residence, he had a strange dream, like the story of Emperor Han Ming. In the year of the Dragon Leap, the prime minister and officials of the court welcomed him to ascend the throne and assume the imperial position. He received the ministers and handled government affairs, and the court and the country were all convinced. Only then did people know that he had hidden virtues. At the beginning of his reign, he wanted to see Yanguan An Gong, but An Gong had passed away long ago. The emperor mourned him and wrote a poem, saying, 'What misfortune does the image of the degenerate age teach?'
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。安公真贊(亡名)。已將世界等微塵。空里浮華夢裡身。勿謂龍顏便分別。故應天眼識天人(坡詩住)。
武宗信外道。忌叔之賢。沉之宮廁。仇公武。知宣宗聖明。密衛為僧。同遊天下。留鹽官安公會中最久。武宗信外道之惑。盡毀吾教。未幾反毒其己。宣宗登位。悉復興之。雖佛法隆替。繫於是。然庸詎知其力非安公致之耶。仇公武之德不愧漢邴吉。而新史略之。獨班班見於安禪師之傳。為嘆也(林間錄)。
大中元年閏月敕。應會昌五年所廢寺。有僧能營葺者。聽自居之。有司毋得禁止。是居相反會昌之政。故僧尼之弊。皆復舊(通鑑)○三月。詔曰。釋氏之教。有資為理之源。中國久行其道。前朝𨤲革過當。事體乖謬。其天下靈山勝境。應會昌五年所廢寺宇可仍舊修復住持(舊史)。
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。愚人畏罪捐其惡。賢人望福增其善。增之不已。則至今當盡善矣。捐之不已。則至今當無惡矣。何昏迷暴虐。無減于秦漢之
前。福慧聦明。不增于魏晉之後。歸之者殊途輻湊。立之者萬法雪興。宜使吾人盡升覺路。不宜蚩蚩庶類。由古及今。若斯之迷也。由此之固。庸非溺乎。公笑謂之曰。大明肇啟。法不齊備。聖人繼出。代天為工。結繩畫卦。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。人無金用。龜無金兆。物無金災必矣。及聖人攻木出火。鍛石取金。於是乎精芒主宰。騰變上下。則知世法人事。隨聖人也。考精神之源。窮性命之表。作大方便。護于群生。群生受之而不知。蓋由天執行。物以生茂。皆謂自己。孰知其然也。於是問者廓然自得佛教味。及詔許立寺而宣之。士民相鼓以萬。請先立之於宣郛。遂復新興寺焉○相國裴公。開元壬戌初。刺筠州。入大安寺。問寺主。壁間何畫。云高僧真儀。公云。真儀可觀。高僧何在。眾無對。公云。此間莫有禪僧么。云近有一僧。投寺執役。頗似禪僧。即請至。公問適來。問諸禪德。眾各各辭。請上座。下一轉語。師曰。便請問。公舉前話。師高聲召裴休。公應喏。師云。在什麼處。公當下知歸。如獲髻珠。即希運師也。乃迎至州。憩龍興寺問道。遂以所解一篇呈師。師接得便坐。
【現代漢語翻譯】 前。福慧聰敏（fú huì cōng mǐn）。不增于魏晉之後。歸向真理的人從不同的道路彙集而來，如同車輻集中於車轂。建立正法，萬法如雪般涌現。應該使我們都能提升到覺悟的道路上，不應該讓眾多愚昧的百姓，從古至今，像這樣迷惑不解。由於這種固執，難道不是在自甘沉溺嗎？ 裴休（Péi Xiū）笑著對他說：『大唐開國之初，法度還不完備。聖人相繼出現，代替上天來完成教化工作。從結繩記事到畫八卦，文字和禮儀不斷改進。一位聖人創立一種法度，天道和人事就顯現出符契般的對應關係。燧人氏（Suì rén shì）還沒有發明火的時候，天上就沒有火星，人們沒有熟食，龜甲上沒有火兆，世間萬物也必然沒有火災。少昊氏（Shào hào shì）還沒有治理金屬的時候，天上就沒有金星，人們沒有金屬可用，龜甲上沒有金屬的兆象，世間萬物也必然沒有金屬引發的災害。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，騰躍變化于上下。由此可知，世間的法度和人事，是隨著聖人的出現而變化的。考察精神的源頭，探究性命的根本，創造極大的方便法門，護佑眾生。眾生接受了這些好處卻不知道，以為是天道執行，萬物自然生長茂盛，都是靠自己努力的結果，哪裡知道其中的道理呢？』 於是提問的人豁然開朗，領悟了佛教的真諦。等到皇帝下詔允許建立寺廟來宣揚佛法，士人和百姓成群結隊地請求先在宣郛（Xuān fú）建立寺廟。於是恢復了新興寺（Xīn xīng sì）。相國裴公，在開元壬戌年（公元722年）初，擔任筠州（Yún zhōu）刺史。進入大安寺（Dà ān sì），問寺主：『墻壁上畫的是什麼？』寺主回答：『是高僧的畫像。』裴公說：『畫像可以觀賞，高僧在哪裡呢？』眾僧無言以對。裴公說：『這裡難道沒有禪僧嗎？』寺主說：『最近有一位僧人，在寺里做雜役，很像禪僧。』於是請他來。裴公問剛才的問題，眾僧都推辭不答，請這位僧人回答。僧人說：『請問吧。』裴公舉起剛才的話頭。僧人高聲呼喚：『裴休！』裴休應聲：『喏！』僧人說：『在什麼地方？』裴公當下明白了自己的本性，如同得到了髻珠（jì zhū）。這位僧人就是希運禪師（Xī yùn chán shī）。於是迎接他到筠州，住在龍興寺（Lóng xīng sì）問道。裴休把自己所理解的佛法寫成一篇文章呈給希運禪師，希運禪師接過來就坐下了。
【English Translation】 Before. Blessings, wisdom, intelligence (fú huì cōng mǐn). Not increased after the Wei and Jin Dynasties. Those who return to the truth converge from different paths, like spokes concentrating on the hub of a wheel. Establishing the right Dharma, all Dharmas emerge like snow. We should all be able to ascend to the path of enlightenment, and not let the numerous ignorant people, from ancient times to the present, be so confused. Because of this stubbornness, isn't it self-indulgence? Péi Xiū smiled and said to him: 'At the beginning of the founding of the Tang Dynasty, the laws were not yet complete. Sages appeared one after another, replacing Heaven to complete the work of teaching. From knotting ropes to record events to drawing the eight trigrams, writing and etiquette have been continuously improved. When a sage establishes a law, the way of Heaven and human affairs show a correspondence like a talisman. When Suì rén shì had not yet invented fire, there was no Mars in the sky, people had no cooked food, there were no fire omens on tortoise shells, and there would inevitably be no fire disasters in the world. When Shào hào shì had not yet governed metal, there was no Venus in the sky, people had no metal to use, there were no metal omens on tortoise shells, and there would inevitably be no disasters caused by metal in the world. When the sage drilled wood to make fire and smelted stones to obtain metal, the subtle light dominated everything, leaping and changing up and down. From this, it can be seen that the laws and human affairs of the world change with the appearance of sages. Investigate the source of the spirit, explore the root of nature and life, create great expedient methods, and protect all living beings. Living beings receive these benefits but do not know it, thinking that it is the operation of Heaven and the natural growth of all things, all relying on their own efforts. How do they know the truth?' Then the questioner suddenly became enlightened and understood the true meaning of Buddhism. When the emperor issued an edict allowing the establishment of temples to promote Buddhism, scholars and people flocked to request that temples be established in Xuān fú first. So the Xīn xīng sì was restored. Prime Minister Péi Xiū, at the beginning of the Rénxū year of the Kaiyuan era (722 AD), served as the prefect of Yún zhōu. Entering the Dà ān sì, he asked the abbot: 'What is painted on the wall?' The abbot replied: 'It is a portrait of a high monk.' Péi Xiū said: 'The portrait can be admired, where is the high monk?' The monks were speechless. Péi Xiū said: 'Is there no Chan monk here?' The abbot said: 'Recently there is a monk who is doing chores in the temple, who looks like a Chan monk.' So he was invited. Péi Xiū asked the question just now, and the monks all declined to answer, asking the monk to answer. The monk said: 'Please ask.' Péi Xiū raised the topic just now. The monk shouted loudly: 'Péi Xiū!' Péi Xiū responded: 'Yes!' The monk said: 'Where is it?' Péi Xiū immediately understood his own nature, as if he had obtained the topknot jewel (jì zhū). This monk was Chan Master Xī yùn. So he was welcomed to Yún zhōu and stayed at the Lóng xīng sì to ask questions. Péi Xiū presented an article to Chan Master Xī yùn, in which he wrote his understanding of Buddhism. Chan Master Xī yùn took it and sat down.
卻乃云。任么會。猶較些子。形於紙筆。何有吾宗。公少頃復賦詩云。自從大士傳心印。額有圓珠七尺軀。掛錫十年棲蜀水。浮杯今日渡漳濵。一千龍象隨高躅。萬里香花結勝因。擬欲事師為弟子。不知將法付何人。師酬云。心如大海無邊際。口吐紅蓮養病身。惟有一雙無事手。不曾祇揖等閑人。公遂造寺延之。師不納云。閩黃柏有十二峰。彼欠一峰。公乃筑一峰。師即居焉。公一日捧一尊佛于師前云。請師安名。師云裴休。公應喏。師云。與汝安名竟。公禮謝。又一日入寺。見僧看經。乃問看什麼經。僧云。無言童子經。公云。有幾卷。云兩卷。公云既是無言。為其卻有兩卷。僧無對(僧史)○公一日見石霜和尚。霜云有一問。問相公。語不相當。留下笏子。公云便請。霜乃奪其笏云。在天子手中為主。在官人手中為笏。在山僧手中。喚作什麼。公無對。乃留笏。后與圭峰密禪師。究圓覺宗旨(僧史)○相國。孟州人。字公美。宣宗美其才。大中間。執政六年。次歷諸鎮節度。為人醞藉。操守嚴正。帝曰。休真儒者。然嗜浮屠法。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。為人講求其說。尤善屬文。著述數萬言。其圓覺經序。華嚴法界序勸發菩提心文。傳心偈。圭峰禪師諸詮序
【現代漢語翻譯】 卻乃云：『什麼叫做「會」？』（卻乃問。）『稍微好一點的，』（僧人回答，）『形諸紙筆，與我宗何干？』（用文字表達出來，又與我們宗派有什麼關係呢？）公（指裴休）稍後又賦詩說：『自從大士（指觀音大士，佛教中慈悲的象徵）傳心印，額有圓珠七尺軀。掛錫（指僧人雲遊四方）十年棲蜀水，浮杯今日渡漳濵。一千龍象（比喻有力量的人）隨高躅，萬里香花結勝因。擬欲事師為弟子，不知將法付何人？』（自從觀音大士傳下心印之法，大師您額頭有圓珠，身軀高大。掛錫十年居住在蜀地，今天乘著杯子渡過漳水。一千龍象跟隨您的高尚足跡，萬里香花結成殊勝的因緣。我打算侍奉您為師，但不知道您將把佛法傳給什麼人？）師（指黃檗禪師）酬答說：『心如大海無邊際，口吐紅蓮養病身。惟有一雙無事手，不曾祇揖等閑人。』（我的心像大海一樣沒有邊際，口中吐出紅蓮來調養病體。只有一雙無所事事的手，不曾輕易地向普通人作揖。）公（裴休）於是建造寺廟來延請他。師（黃檗禪師）不接受，說：『閩地的黃檗山有十二座山峰，那裡還欠缺一座山峰。』公（裴休）於是就建造了一座山峰，師（黃檗禪師）就居住在那裡。公（裴休）有一天捧著一尊佛像到師（黃檗禪師）面前說：『請師父給它安個名字。』師（黃檗禪師）說：『裴休。』公（裴休）應聲說：『喏。』師（黃檗禪師）說：『我已經給你安好名字了。』公（裴休）行禮表示感謝。又有一天，公（裴休）進入寺廟，看見僧人在看經書，就問看什麼經。僧人說：『《無言童子經》。』公（裴休）問：『有幾卷？』僧人說：『兩卷。』公（裴休）說：『既然是無言，為什麼卻有兩卷？』僧人無言以對。（出自《僧史》）有一天，公（裴休）見到石霜和尚，石霜說：『有一個問題要問相公（指裴休），如果回答得不恰當，就要留下笏板（古代官員上朝時拿的手板）。』公（裴休）說：『請問。』石霜於是奪過他的笏板說：『在天子手中是為主，在官人手中是為笏，在山僧手中，叫作什麼？』公（裴休）無言以對，於是留下笏板。後來將此事告訴圭峰密禪師，探究《圓覺經》的宗旨。（出自《僧史》）相國（指裴休），孟州人，字公美。宣宗讚賞他的才能。大中（唐宣宗年號）年間，執政六年，之後歷任各鎮節度使。為人溫和謙遜，操守嚴正。皇帝說：『裴休真是儒者。』然而他愛好佛法，平時不喝酒吃肉，曾經穿著粗布僧衣在歌姬院裡，拿著缽盂乞討食物，自認為不被世俗情感所迷惑，可以說法。為人講解佛法，尤其擅長寫作，著述數萬言，其中有《圓覺經序》、《華嚴法界序》、《勸發菩提心文》、《傳心偈》、圭峰禪師的各種著作的序言。
【English Translation】 Que Naiyun asked: 'What is meant by "understanding"?' 'A little better,' (the monk replied,) 'to express it in writing is irrelevant to our school.' Shortly after, Gong (referring to Pei Xiu) composed a poem: 'Since the Great Being (referring to Avalokiteśvara, the Bodhisattva of compassion in Buddhism) transmitted the mind-seal, his forehead bears a round pearl, and his body is seven feet tall. He has dwelled in Shu (ancient name for Sichuan) for ten years, carrying his tin staff (referring to a monk wandering around). Today, he crosses the Zhang River on a floating cup. A thousand dragons and elephants (metaphor for powerful people) follow his noble footsteps, and ten thousand miles of fragrant flowers form auspicious causes. I intend to serve you as a disciple, but I don't know to whom you will pass on the Dharma?' The Master (referring to Huangbo Xiyun) responded: 'The mind is like the boundless ocean, the mouth emits red lotuses to nourish the sick body. Only a pair of idle hands, never bow to ordinary people.' Gong (Pei Xiu) then built a temple to invite him. The Master (Huangbo Xiyun) refused, saying: 'Huangbo Mountain in Min (Fujian) has twelve peaks, but it lacks one peak.' Gong (Pei Xiu) then built a peak, and the Master (Huangbo Xiyun) resided there. One day, Gong (Pei Xiu) held a Buddha statue in front of the Master (Huangbo Xiyun) and said: 'Please give it a name, Master.' The Master (Huangbo Xiyun) said: 'Pei Xiu.' Gong (Pei Xiu) responded: 'Yes.' The Master (Huangbo Xiyun) said: 'I have already named you.' Gong (Pei Xiu) bowed to express his gratitude. Another day, Gong (Pei Xiu) entered the temple and saw a monk reading a scripture, so he asked what scripture he was reading. The monk said: 'The Sutra of the Silent Boy.' Gong (Pei Xiu) asked: 'How many volumes are there?' The monk said: 'Two volumes.' Gong (Pei Xiu) said: 'Since it is silent, why are there two volumes?' The monk was speechless. (From 'Monk History') One day, Gong (Pei Xiu) met the monk Shishuang, Shishuang said: 'I have a question to ask you, Prime Minister (referring to Pei Xiu). If the answer is not appropriate, you must leave your tablet (a hand tablet held by officials in ancient times).' Gong (Pei Xiu) said: 'Please ask.' Shishuang then snatched his tablet and said: 'In the hands of the emperor, it is the master; in the hands of the official, it is a tablet; in the hands of the mountain monk, what is it called?' Gong (Pei Xiu) was speechless and left the tablet. Later, he told Master Guifeng Mi about this matter and explored the principles of the 'Perfect Enlightenment Sutra'. (From 'Monk History') The Prime Minister (referring to Pei Xiu) was from Mengzhou, with the courtesy name Gongmei. Emperor Xuanzong admired his talent. During the Dazhong era (reign of Emperor Xuanzong of Tang), he was in power for six years, and then served as the Jiedushi (military governor) of various towns. He was gentle and modest, with strict integrity. The emperor said: 'Pei Xiu is truly a Confucian scholar.' However, he loved Buddhism, and usually did not drink alcohol or eat meat. He once wore a coarse monk's robe in the courtesan's house, holding a bowl to beg for food, believing that he was not confused by worldly emotions and could preach the Dharma. He explained the Dharma to people and was especially good at writing, with tens of thousands of words of writings, including the Preface to the 'Perfect Enlightenment Sutra', the Preface to the 'Flower Garland Dharma Realm', the 'Exhortation to Arouse the Bodhi Mind', the 'Transmission of Mind Gatha', and the prefaces to various works by Zen Master Guifeng.
。尤為精妙。雖當世嘲薄之而所好不衰。後世雖有作者。無能過矣。懿宗咸通元年庚寅歲薨。壽七十四(唐書)。
辛未 五年正月。詔京兆弘辯禪師入內。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。授衣法居嶺南。一神秀。在北揚化。得法雖一。而開導發悟有頓漸之異。故曰南頓北漸。非禪宗有南北之號。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。彼接中下。曲施誘迪。謂之方便。設為上根。言舍方便。但說無上道者。斯方便之談。乃至祖師玄言。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。如來出世。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。方契燃燈本意。如經所謂。無我無人。
【現代漢語翻譯】 現代漢語譯本：尤為精妙，即使在當時受到嘲諷和輕視，他所喜好的事物也未曾衰退。後世即使有作者，也沒有人能夠超過他。懿宗咸通元年庚寅歲去世，享年七十四歲（出自《唐書》）。
辛未年，五年正月，皇帝下詔讓京兆弘辯禪師入宮。皇帝問道：『禪宗為什麼有南北之分？』弘辯禪師回答說：『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，禪宗南宗創始人），在嶺南傳授衣缽和佛法；一位是神秀（禪宗北宗代表人物），在北方弘揚教化。雖然得法是一樣的，但是開導和啓發頓悟的方式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的稱號。』
皇帝問：『什麼是戒、定、慧？』弘辯禪師回答說：『防止錯誤和停止惡行叫做戒；六根接觸外境而內心不隨外緣動搖叫做定；心和境都空寂，明照一切而沒有迷惑叫做慧。』
皇帝問：『什麼是方便？』弘辯禪師回答說：『方便是權巧的方法，用來接引中下根器的人，委婉地施教和誘導，這就叫做方便。如果是為上等根器的人說法，就說捨棄方便，只說無上道。所以說，方便之談，乃至祖師的玄妙言語，忘卻功勞，斷絕言說，也沒有超出方便的痕跡。』
皇帝問：『什麼是佛心？』弘辯禪師回答說：『佛就是覺悟，擁有智慧覺照就是佛心。』
皇帝問：『有人唸佛，怎麼樣？』弘辯禪師回答說：『如來出世，隨著眾生的根器而說法。為上等根器的人，開示最上乘的佛法，讓他們頓悟至理；中下根器的人，不能立刻領悟，所以開設觀想之門，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？』弘辯禪師回答說：『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。像這樣差別諸多的因緣，最終都歸於薩婆若海（一切智慧之海）。』
皇帝問：『祖師既然傳授心印，那麼《金剛經》說「無所得法」，是什麼意思？』弘辯禪師回答說：『佛的一生教化，實際上沒有一法可以給人，只是指示各自的自性與佛的法藏是同一的。當時燃燈如來（釋迦牟尼佛的授記佛）只是印證了釋迦牟尼佛的本來佛法，而沒有什麼可以得到的，這樣才符合燃燈如來的本意。就像經書所說的，無我無人。』
【English Translation】 English version: It was particularly exquisite. Although ridiculed and belittled by the world at that time, what he loved did not decline. Even if there were authors in later generations, none could surpass him. Emperor Yizong died in the Gengyin year of Xiantong 1, at the age of seventy-four (from the Book of Tang).
In the Xinwei year, the fifth year, first month, the emperor issued an edict summoning Zen Master Hongbian of Jingzhao to the palace. The emperor asked, 'Why does Zen Buddhism have a distinction between North and South?' Hongbian Zen Master replied, 'The Zen gate originally had no North or South. Since the past patriarchs to the Great Master Hongren (Fifth Patriarch of Zen Buddhism), there were two disciples, one was Huineng (Sixth Patriarch Huineng, founder of the Southern School of Zen Buddhism), who transmitted the robe and Dharma in Lingnan; one was Shenxiu (representative figure of the Northern School of Zen Buddhism), who promoted teachings in the North. Although the attainment of Dharma is the same, there are differences in the way of guiding and enlightening, with sudden and gradual awakenings, so it is said that the South is sudden and the North is gradual, not that Zen Buddhism itself has the titles of North and South.'
The emperor asked, 'What are precepts, concentration, and wisdom?' Hongbian Zen Master replied, 'Preventing errors and stopping evil is called precepts; the six senses contacting the external world without the mind following external conditions is called concentration; the mind and environment are both empty and still, illuminating everything without delusion is called wisdom.'
The emperor asked, 'What is expediency?' Hongbian Zen Master replied, 'Expediency is a skillful method used to guide people of middle and lower capacities, teaching and inducing them in a roundabout way, which is called expediency. If it is for people of superior capacity, it is said to abandon expediency and only speak of the unsurpassed path. Therefore, talk of expediency, even the profound words of the patriarchs, forgetting merit and cutting off speech, does not go beyond the traces of expediency.'
The emperor asked, 'What is the Buddha-mind?' Hongbian Zen Master replied, 'Buddha means awakening, having wisdom and illumination is the Buddha-mind.'
The emperor asked, 'What about someone who recites the Buddha's name?' Hongbian Zen Master replied, 'When the Tathagata appears in the world, he speaks according to the capacities of sentient beings. For people of superior capacity, he reveals the supreme vehicle of Dharma, allowing them to suddenly awaken to the ultimate truth; people of middle and lower capacities cannot immediately understand, so he 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 someone who upholds and recites sutras and mantras seeking the Buddha?' Hongbian Zen Master replied, 'The Tathagata's various teachings are all for one Buddha-vehicle. Just like hundreds of thousands of rivers, none do not flow towards the sea. In this way, the various conditions of difference all return to the ocean of Sarvajna (ocean of all wisdom).'
The emperor asked, 'Since the patriarchs transmit the mind-seal, what does the Diamond Sutra mean by saying "no Dharma is obtained"?' Hongbian Zen Master replied, 'The Buddha's teachings throughout his life actually have no Dharma to give to people, but only indicate that each person's own nature is the same as the Buddha's Dharma-treasure. At that time, Dipamkara Buddha (the Buddha who predicted Shakyamuni Buddha's enlightenment) only certified Shakyamuni Buddha's original Dharma, and there was nothing to be obtained, which is in accordance with Dipamkara Buddha's original intention. Just as the sutra says, no self, no person.'
無眾生。無壽者。是法平等。修一切善法。不住于相。帝曰。禪師既會祖意。還禮佛看經否。對曰。沙門禮佛看經。蓋是住持常法。有四報焉。依佛戒修身。參尋知識。漸修梵行。履踐如來所行之跡。帝曰。何為頓悟。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。是日辯對七刻方罷。帝大悅。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。太常考行頌賜(五燈)○十月。中書門下奏。今邊事已息。而州府諸寺尚未畢工。望且令成之其大縣遠於州府者。聽置一寺。其鄉村毋得更置佛舍。從之(通鑑)。
壬申 六年十二月。中書門下奏。度僧不精。或法隳壞。造寺無節。損廢過多。請自今諸州。準元來許置寺。外有勝地靈蹟許修復。繁會之縣。許置一寺。歲禁私度僧尼。有闕則擇人補之。仍申祠部給牒。其欲遠□尋師考。須有本州公驗。從之(通鑑)。
□□□樵上言曰。百姓男耕女織。不自溫飽。而群僧安坐華屋。美衣□饌。率以十戶。不能養一僧。武宗憤其然。發十七萬僧。是天下百七十萬戶。始得蘇息也。陛下即位以來。修復廢寺。天下斧刀之聲。至今不絕。度僧幾及其舊矣。陛下縱不納。如武宗除積弊。奈何興之
【現代漢語翻譯】 現代漢語譯本： 『無眾生』（沒有可以被認為是真實存在的眾生），『無壽者』（沒有永恒不變的生命）。這種法是平等的。修行一切善法，不執著于表象（相）。 皇帝問：『禪師既然領會了祖師的意旨，還禮佛、看經嗎？』 禪師回答：『沙門禮佛、看經，這只是住持（寺院）的常規做法，其中有四種報答（四報）的含義：依靠佛的戒律修身，參訪求教於善知識，逐漸修習清凈的行為（梵行），踐行如來所走過的道路。』 皇帝問：『什麼是頓悟？什麼是漸修？』 禪師回答：『頓悟是當下明白自己的本性，與佛沒有差別。然而因為有無始以來的染污習氣，所以需要通過漸修來對治，使（修行者）順應本性而起作用。就像人吃飯，不是一口就能吃飽的。』 當天辯論持續了七個時辰才結束。皇帝非常高興，賜予禪師『圓智禪師』的稱號。 當天有詔令，增加修繕天下祖師的塔，對於沒有被賜予謚號的（塔），各地要上報，由太常寺考查其事蹟並給予謚號（出自《五燈會元》）。 十月，中書門下奏請：現在邊境戰事已經平息，但是各州府的寺廟還沒有完全完工，希望讓他們完成。對於距離州府較遠的大縣，允許設定一座寺廟。鄉村不得再設定佛舍。皇帝同意了（出自《資治通鑑》）。
壬申年（唐文宗開成六年）十二月，中書門下奏請：度僧不嚴格，導致佛法衰敗；建造寺廟沒有節制，損壞浪費過多。請從今以後，各州按照原先允許設定寺廟的規定執行。此外，對於有勝地靈蹟的地方，允許修復。繁華的縣，允許設定一座寺廟。每年禁止私自剃度僧尼，如有空缺，則選擇合適的人補充。仍然要向祠部申請頒發度牒。那些想要遠行尋訪老師學習的人，必須有本州的官方證明。皇帝同意了（出自《資治通鑑》）。
□□□樵上書說：百姓男耕女織，尚且不能自給自足，而僧人們卻安穩地坐在華麗的房屋裡，穿著精美的衣服，吃著美味的食物，往往十戶人家都不能供養一個僧人。唐武宗對此非常憤慨，遣散了十七萬僧人，這樣天下一百七十萬戶人家才得以休養生息。陛下即位以來，修復廢棄的寺廟，天下斧鑿的聲音至今不絕於耳。度僧的數量幾乎恢復到原來的規模了。陛下即使不採納武宗清除積弊的做法，又怎麼能重新興起這些弊端呢？
【English Translation】 English version: 'No sentient beings' (there are no beings that can be considered truly existent), 'no lifespan' (there is no eternal and unchanging life). This Dharma is equal. Practice all good deeds without being attached to appearances (lakshana). The Emperor asked: 'Since the Zen master has understood the meaning of the Patriarch, does he still worship the Buddha and read the sutras?' The Zen master replied: 'The Shramana's (monk) worship of the Buddha and reading of the sutras are merely the regular practices of the abbot (of the monastery), which have four kinds of repayment (four debts): relying on the Buddha's precepts to cultivate oneself, seeking knowledge from good teachers, gradually cultivating pure conduct (brahmacharya), and following the path walked by the Tathagata (Buddha).' The Emperor asked: 'What is sudden enlightenment? What is gradual cultivation?' The Zen master replied: 'Sudden enlightenment is to immediately understand one's own nature, which is no different from the Buddha. However, because there are beginningless defilements and habits, it is necessary to use gradual cultivation to counteract them, so that (the practitioner) can act in accordance with their nature. Just 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 upon the Zen master the title 'Zen Master Yuanzhi'. On the same day, there was an imperial decree to increase the repair of the pagodas of the Patriarchs throughout the country. For those (pagodas) that had not been given posthumous titles, the local authorities were to report them, and the Taichang Temple (Court of Imperial Sacrifices) would examine their deeds and grant posthumous titles (from 'Wudeng Huiyuan'). In October, the Zhongshu Menxia (Chancellery) requested: Now that the border wars have subsided, but the temples in various prefectures have not been completely completed, it is hoped that they will be allowed to complete them. For large counties far from the prefectural capital, it is allowed to set up one temple. Villages must not set up any more Buddhist shrines. The Emperor agreed (from 'Zizhi Tongjian').
In the twelfth month of the sixth year of Renshen (KaiCheng 6th year of Emperor Wenzong of Tang Dynasty), the Zhongshu Menxia (Chancellery) requested: The ordination of monks is not strict, leading to the decline of Buddhism; the construction of temples is unrestrained, causing too much damage and waste. From now on, please follow the original regulations allowing the establishment of temples in various prefectures. In addition, places with scenic spots and spiritual sites are allowed to be repaired. Prosperous counties are allowed to set up one temple. Private ordination of monks and nuns is prohibited every year, and if there are vacancies, suitable people will be selected to fill them. It is still necessary to apply to the Ministry of Rites for the issuance of ordination certificates. Those who want to travel far to seek teachers and study must have official proof from their prefecture. The Emperor agreed (from 'Zizhi Tongjian').
□□□ Qiao submitted a memorial saying: The people, men plowing and women weaving, are still unable to support themselves, while the monks sit comfortably in luxurious houses, wearing fine clothes and eating delicious food. Often, ten households cannot support one monk. Emperor Wuzong was very indignant about this and disbanded 170,000 monks, so that 1.7 million households in the country could recuperate. Since Your Majesty ascended the throne, the repair of abandoned temples has continued unabated throughout the country. The number of ordained monks has almost returned to its original scale. Even if Your Majesty does not adopt Emperor Wuzong's practice of eliminating accumulated malpractices, how can you revive these malpractices?
于已廢乎。日者陛下欲修興東門。諫官上言。遽為罷役。今所復之寺。豈若東門之急乎。所役之功。豈若東門之勞乎。愿早降明詔。僧尼未復者勿復。寺未修者勿修。庶幾百姓獨得以息肩也。不納(通鑑)。
七月。中書門下奏。陛下奉釋氏。群下莫不奔走。恐財力有所不逮。因之生事。擾人望委。所在長吏量加撙節。所度僧尼亦委選擇。有行業者。若容粗之人。則更非敬道也。鄉村佛舍請罷興修。從之(同前)。
甲戌 八年。終南山有一僧。住庵習定。一日僧失伽梨。乃遍尋覓見。一獼猴被在巖間宴坐。又見群猴皆習定。間有坐脫者。今有五猴塔。宣宗聞其事。有偈贊云。嗟汝獼猴能入定。心猿不動幾千春。罷攀紅樹二冬果。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(詩話)。
丙子 十年。來於靈感會善二寺。置戒壇。請有道僧尼應填闕者。委長老選。擇給公據。赴兩壇受戒。兩金各選大德十人主其事。有不堪者罷之。堪者貴之歸州不見戒壇。公牒者。毋得私容。仍先選舊僧尼。舊僧尼無堪者。乃選外人(通鑑)。
翰林學士皮日休。移博士成均書云。西域氏之教。其徒日以講習。訣擇其法為事。吾徒之視。又足為西域之羞矣。
【現代漢語翻譯】 現代漢語譯本： 難道已經廢止了嗎？之前陛下想要修繕興東門，諫官上書勸諫，陛下立刻停止了工程。現在要恢復的寺廟，難道比興東門更緊急嗎？所耗費的工程，難道比興東門更勞民嗎？希望陛下早日下達明確的詔令，沒有恢復的僧尼不要恢復，沒有修繕的寺廟不要修繕，或許百姓才能得以喘息。《資治通鑑》記載，皇帝沒有采納這個建議。 七月，中書門下上奏說，陛下信奉釋迦牟尼（釋氏，佛教創始人），群臣沒有不奔走效勞的，恐怕財力有所不足，因此藉機生事，擾亂民心。希望各地長官酌情加以節制，所度化的僧尼也要認真選擇，選擇有德行的人。如果容納粗俗之人，那就更不是敬奉佛道了。鄉村的佛舍，請停止興修。皇帝聽從了他們的建議。《資治通鑑》同前。 八年，甲戌日，終南山有一位僧人，住在庵中習禪入定。有一天，僧人遺失了袈裟（伽梨，僧人的法衣），於是四處尋找，發現一隻獼猴披著袈裟在巖石間宴坐，又看見一群猴子都在學習入定，其中還有坐化（坐脫，僧人坐著去世）的。現在有五猴塔。宣宗皇帝聽說了這件事，寫了一首偈語讚頌說：『可嘆你這獼猴能入定，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在一起，兩眉依然對著百花緊鎖。自從坐化在終南山之後，醒悟了人生的又有多少人啊！』（《詩話》記載） 十年，丙子日，在靈感寺和會善寺設定戒壇（戒壇，佛教舉行授戒儀式的場所）。請有道行的僧尼來填補空缺，委託長老選擇，發給官方證明，到兩個戒壇接受戒律。兩個寺廟各自選出十位有德行的高僧主持此事。有不稱職的就罷免，稱職的就給予尊重。歸州沒有戒壇和官方證明的，不得私自容納。仍然先選拔舊有的僧尼，舊有的僧尼沒有合適的，才選拔外面的人。《資治通鑑》記載。 翰林學士皮日休，調任博士到成均書院，他說：『西域釋迦牟尼的教義，他們的門徒每天都在講習，研究其法則作為事業。我們這些儒生看在眼裡，又足以讓西域人感到羞愧了。』
【English Translation】 English version: Has it already been abolished? Previously, Your Majesty wanted to repair and renovate the East Gate. The remonstrating officials submitted a memorial advising against it, and Your Majesty immediately stopped the project. Now, the temples that are to be restored, are they more urgent than the East Gate? The labor expended on them, is it less burdensome than that of the East Gate? I hope Your Majesty will issue a clear decree soon, that monks and nuns who have not been restored should not be restored, and temples that have not been repaired should not be repaired, so that the people may finally have a chance to rest. (From Zizhi Tongjian). The emperor did not accept this advice. In the seventh month, the Chancellery submitted a memorial saying, 'Your Majesty reveres Shakyamuni (釋氏, the founder of Buddhism), and all the officials are rushing about to serve, fearing that financial resources may be insufficient, and therefore taking the opportunity to create trouble, disturbing the people's hearts. It is hoped that the local officials will exercise restraint as appropriate, and the monks and nuns who are ordained should also be carefully selected, choosing those with virtue. If vulgar people are accommodated, then it is even less respectful to the Buddhist path. Please stop the construction of Buddhist shrines in the villages.' The emperor followed their advice. (From Zizhi Tongjian, as above). On the day of Jiaxu in the eighth year, there was a monk in Zhongnan Mountain who lived in a hermitage practicing meditation. One day, the monk lost his kasaya (伽梨, a monk's robe), so he searched everywhere and found a macaque wearing the kasaya, sitting in meditation among the rocks. He also saw a group of monkeys practicing meditation, some of whom had even attained seated nirvana (坐脫, a monk passing away in a seated posture). Now there is a Five Monkey Pagoda. Emperor Xuanzong heard about this and wrote a verse in praise, saying: 'Alas, you macaques are able to enter samadhi, the mind-monkey has been still for thousands of springs. Stop climbing the red trees to pick winter fruits, cease playing with the lonely moon's reflection in the green pool. The eyes have already merged with the green peaks, the eyebrows still frown at the myriad flowers. Since attaining seated nirvana in Zhongnan Mountain, how many people have awakened to the floating life!' (From Shihua). On the day of Bingzi in the tenth year, ordination platforms (戒壇, a place where Buddhist ordination ceremonies are held) were established at Linggan Temple and Huishan Temple. Monks and nuns with virtue were invited to fill the vacancies, and elders were entrusted to select them, issuing official certificates, and going to the two ordination platforms to receive the precepts. Each of the two temples selected ten virtuous monks to preside over the matter. Those who were incompetent were dismissed, and those who were competent were respected. Those from Guizhou without ordination platforms and official certificates were not allowed to be privately accommodated. The old monks and nuns should still be selected first, and only if there are no suitable old monks and nuns should outsiders be selected. (From Zizhi Tongjian). The Hanlin Academician Pi Rixiu, transferred to the position of Doctor at the Chengyun Academy, said: 'The teachings of Shakyamuni from the Western Regions, their disciples study and practice them every day, researching their principles as their career. We Confucian scholars, seeing this, should be ashamed before the people of the Western Regions.'
己卯 大中十三年。宣宗崩。帝在位十四年。聰明仁愛恭儉。天下稱為小太宗也。
懿宗 庚辰改元咸通。五月。撫州大守蔡京撰廬山東林經藏記。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。京常以東。教泥跡者。徒見其異。玄解遠識者。必會於同儒之忠恕。老之柔謙。佛之慈悲。蹈之則福。違之則殃。君子之三教。無溺無毀。探其玄精。以翊真粹。用之為治。理必茂矣。
壬午 三年夏四月。敕兩街四寺。各置戒壇度人三七日。上奉佛至篤。于咸泰殿。築壇為內寺。尼受戒。兩街僧尼。皆入豫焉。又于禁中設講席。自唱經題。手錄梵夾。仍數幸諸寺。施與無度(通鑑)。
司勛員外郎李欽明上言。古語云。一夫不耕。一婦不織。必有飢寒者矣。聖化之內。且約十萬僧尼。每日人食二升。十萬人日費二千石。以日系月。其數可知。每僧一歲中。頒絹五疋綿五兩。十萬人許絹五千萬疋綿五千萬兩。此輩不耕不蠶。實斁大倫。臣謂聚僧不如聚兵。僧富不如民富。經曰。聖人在上。國無幸民。民之多幸。國之不幸也(同前)。
庚寅 十一年十一月。帝誕晨。召兩街僧。入內講道。帝悅賜曇顯等十人紫衣(統紀)。
辛卯 十二年。
【現代漢語翻譯】 己卯年，大中十三年。宣宗駕崩。帝在位十四年。聰明仁愛，恭敬節儉。天下稱他為『小太宗』。
懿宗，庚辰年改元咸通。五月，撫州大守蔡京撰寫《廬山東林經藏記》，其中寫道：『後周武帝認為儒、釋、道三教不同，詔令逍遙公評定其優劣。逍遙公回答說三教雖然形式不同，但最終都歸於善，只是表現形式有深淺，道理上沒有等級之分。』蔡京常常認為，拘泥於佛教表象的人，只看到它們的差異；深刻理解的人，必然會發現它們的相同之處。儒家的忠恕，道家的柔謙，佛家的慈悲，遵循它們就能獲得幸福，違背它們就會招致災禍。君子對待三教，既不沉溺也不詆譭，探求其中的玄妙精華，用來輔助純真的道德，用它來治理國家，國家一定會繁榮昌盛。
壬午年，咸通三年夏四月，皇帝下令兩街四寺各自設定戒壇，度化僧人，為期三七日（二十一日）。皇上奉佛非常虔誠，在咸泰殿建造戒壇作為內道場，讓尼姑受戒。兩街的僧尼都參與其中。又在宮中設定講席，親自唱誦經題，手抄佛經，還多次駕臨各寺廟，佈施沒有節制（出自《資治通鑑》）。
司勛員外郎李欽明上書說：『古語說，一個男子不耕田，一個女子不織布，一定會有飢寒的人。聖上教化之內，大約有十萬僧尼，每人每天吃二升米，十萬人每天就要花費二千石米。以日累月，數量可知。每年給每個僧人頒發絹五匹，綿五兩，十萬人就要頒發絹五千萬匹，綿五千萬兩。這些人不耕田不織布，實在敗壞了人倫。我認為聚集僧人不如聚集士兵，僧人富有不如百姓富有。《經》上說，聖人在上位，國家沒有僥倖的百姓；百姓多有僥倖，是國家的不幸。』（同前）
庚寅年，咸通十一年十一月，皇帝生日，召集兩街僧人入宮講經說法。皇帝很高興，賜給曇顯等十人紫衣（出自《統紀》）。
辛卯年，咸通十二年。
【English Translation】 In the year of Ji Mao, the 13th year of Da Zhong (era name). Emperor Xuanzong passed away. The Emperor reigned for fourteen years. He was intelligent, benevolent, respectful, and frugal. The world called him 'Little Taizong'.
Emperor Yizong, in the year of Geng Chen, changed the era name to Xiantong. In May, Cai Jing, the Grand Protector of Fuzhou, wrote 'Records of the Sutra Repository of Donglin Temple in Mount Lu', which stated: 'Emperor Wu of the Later Zhou Dynasty, believing that Confucianism, Buddhism, and Taoism were different, ordered Xiaoyao Gong to determine their merits. Xiaoyao Gong replied that although the three teachings differ in form, they ultimately lead to goodness. Their manifestations may vary in depth, but there is no hierarchy in their principles.' Cai Jing often believed that those who clung to the superficial aspects of Buddhism only saw their differences; those with profound understanding would inevitably discover their similarities. The Confucian virtues of loyalty and forgiveness, the Taoist virtues of gentleness and humility, and the Buddhist virtues of compassion – following them brings happiness, while violating them brings misfortune. A virtuous person treats the three teachings without indulgence or denigration, exploring their profound essence to assist in pure morality. Using them to govern the country will surely lead to prosperity.
In the year of Ren Wu, the third year of Xiantong, in the fourth month of summer, the Emperor ordered the temples in the two streets and four monasteries to each establish ordination platforms to ordain monks for a period of three seven days (twenty-one days). The Emperor was very devout in his devotion to Buddhism. He built an ordination platform in the Xiantai Hall as an inner temple for nuns to receive ordination. Monks and nuns from both streets participated. He also set up lecture halls in the palace, personally chanted sutra titles, hand-copied Buddhist scriptures, and frequently visited various temples, bestowing gifts without restraint (from 'Zizhi Tongjian').
Li Qinming, the Secretary of the Ministry of Personnel, submitted a memorial saying: 'An ancient saying goes, 'If one man does not plow and one woman does not weave, there will surely be those who are hungry and cold.' Within the Emperor's realm, there are approximately one hundred thousand monks and nuns. Each person consumes two sheng (a unit of dry measure) of rice per day, so one hundred thousand people consume two thousand shi (another unit of dry measure) of rice per day. Multiplying this daily amount by the months, the quantity is considerable. Each monk is given five pi (a unit of cloth) of silk and five liang (a unit of weight) of cotton per year, so one hundred thousand people are given fifty million pi of silk and fifty million liang of cotton. These people neither plow nor weave, truly corrupting human ethics. I believe that gathering soldiers is better than gathering monks, and the wealth of the people is better than the wealth of the monks. The Sutra says, 'When a sage is in power, the country has no fortunate people; when the people are mostly fortunate, it is the misfortune of the country.' (Ibid.)
In the year of Geng Yin, the eleventh year of Xiantong, in the eleventh month, on the Emperor's birthday, he summoned monks from the two streets to the palace to preach the Dharma. The Emperor was pleased and bestowed purple robes upon Tan Xian and ten others (from 'Tongji').
In the year of Xin Mao, the twelfth year of Xiantong.
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。見舊唐史。
時宮中日齋萬僧。帝自為讚唄。季蔚宗字茂林。拜監察。擢右丞。上言切諫。不聽。
吏部侍郎蕭仿上疏云。玄祖之道。慈謙為先。素王之風。仁義為首。垂範百代。必不可加。佛者棄位出家。割愛中之至雜。取滅后之殊勝。非帝王所宜慕也。愿陛下時開延英。接對四輔。力求人瘼。虔奉宗祧思謬賞與濫刑。其殃必至。知勝殘而去殺。得福甚多。罷去講筵。躬勤政事。上雖加漿。竟不能從。
又唐書載。仿字思道。后拜嶺南節度使。懿宗怠政喜佛道。引桑門入禁中。為禱祠事。數幸佛寺。廣施與。仿諫。以為天竺法。割愛取滅。非帝王所宜尚慕。今筆梵言。口佛書。不若懲謬賞與濫刑震殃祈福。況佛者可以悟取。不可以相求(通鑑)。
癸巳 咸通十四年三月。上遣使。詣鳳翔法門寺。迎佛骨。群臣諫者甚眾至。有言憲宗迎佛骨晏駕者。上曰。朕生見之。死亦無憾。廣造浮屠。寶帳香輦。幡花幢蓋。以迎之。皆飾以金玉錦繡珠翠。自京城至寺。三百里間。道路車馬晝夜不絕。夏四月壬寅。佛骨至京師。導以禁軍兵仗。公私音樂。沸天燭地。綿亙數千里。儀衛之盛。
【現代漢語翻譯】 現代漢語譯本：皇帝駕臨安國寺，賜予國師知玄（Zhi Xuan，人名）沉檀寶座，高二丈多，極其珍貴華麗。知玄姓陳，世人稱他為陳菩薩（Chen Pusa，尊稱），精通佛學、道學、儒學，名聲一時無兩，有很多奇異的事蹟，記載在《舊唐書》中。
當時宮中每天齋飯供養一萬名僧人，皇帝親自為他們唱讚歌。季蔚宗（Ji Weizong，人名），字茂林，被任命為監察御史，后升爲右丞。他上書懇切勸諫，皇帝不聽從。
吏部侍郎蕭仿（Xiao Fang，人名）上疏說：『知玄所遵循的道，以慈悲謙遜為先；古代聖王的教誨，以仁義為首。這些都是可以作為百代典範的，沒有必要再增加什麼。佛，是捨棄王位出家，割捨世間至深的愛，以求死後獲得殊勝的境界，這不是帝王應該效仿的。希望陛下能經常開設延英殿，接見輔佐大臣，努力瞭解百姓的疾苦，虔誠地祭祀祖廟，思考不恰當的賞賜和濫用刑罰所帶來的災禍。如果能懂得停止殘暴而避免殺戮，就能獲得極大的福報。請陛下停止講經的活動，親自勤勉于政事。』皇帝雖然嘉獎了他，但最終沒有聽從他的建議。
另外，《唐書》記載，蕭仿字思道，後來被任命為嶺南節度使。唐懿宗（Tang Yizong，皇帝名號）怠於政事，喜歡佛道，引薦僧人進入皇宮，為他祈禱。多次前往佛寺，廣施錢財。蕭仿勸諫說，認為天竺（Tian Zhu，印度的古稱）的佛法，是割捨愛慾以求寂滅，不是帝王應該崇尚效仿的。現在陛下書寫梵文，口誦佛經，不如懲罰不恰當的賞賜和濫用刑罰所帶來的災禍，祈求福祉。況且佛法可以通過領悟來獲得，不可以靠外在的形式來追求（出自《資治通鑑》）。
癸巳年，咸通十四年三月，皇帝派遣使者前往鳳翔法門寺（Famen Temple，寺廟名），迎請佛骨（Fo Gu，佛教聖物）。很多大臣進諫勸阻，甚至有人說憲宗（Xianzong，皇帝名號）迎請佛骨后駕崩。皇帝說：『我活著見到佛骨，即使死了也沒有遺憾。』於是廣泛建造佛塔，製作華麗的寶帳香輦，幡花幢蓋，來迎接佛骨，都用金玉錦繡珠翠裝飾。從京城到法門寺，三百里路程，道路上車馬晝夜不斷。夏四月壬寅，佛骨到達京城，由禁軍士兵持兵器引導，公私樂器齊鳴，聲音震天動地，燈火照亮大地，綿延數千里。儀仗衛隊非常盛大。
【English Translation】 English version: The Emperor visited Anguo Temple (Anguo Temple, temple name) and bestowed upon the National Teacher Zhi Xuan (Zhi Xuan, personal name) a precious sandalwood throne, over two zhang (丈, a unit of length) high, extremely exquisite and magnificent. Zhi Xuan's surname was Chen, and he was known to the world as Chen Pusa (Chen Pusa, honorific title), thoroughly versed in Buddhism, Taoism, and Confucianism, with a reputation unmatched for a time, and many extraordinary deeds, as recorded in the Old Book of Tang.
At that time, the palace provided daily vegetarian meals for ten thousand monks, and the Emperor personally chanted praises for them. Ji Weizong (Ji Weizong, personal name), styled Maolin, was appointed as Supervising Censor and later promoted to Right Assistant Minister. He submitted a memorial earnestly advising against it, but the Emperor did not listen.
The Vice Minister of the Ministry of Personnel, Xiao Fang (Xiao Fang, personal name), submitted a memorial saying: 'The Way followed by Zhi Xuan prioritizes compassion and humility; the teachings of the ancient sage kings prioritize benevolence and righteousness. These are all things that can serve as models for a hundred generations, and there is no need to add anything more. A Buddha is one who abandons the throne to become a monk, relinquishing the deepest worldly love in order to seek a superior state after death, which is not something that emperors should emulate. I hope that Your Majesty will frequently open the Yan Ying Hall (延英殿, a hall in the palace for meeting officials), receive assisting ministers, strive to understand the sufferings of the people, piously worship the ancestral temples, and reflect on the disasters brought about by inappropriate rewards and excessive punishments. If you can understand to stop cruelty and avoid killing, you will gain great blessings. Please cease the lectures and diligently attend to state affairs.' Although the Emperor praised him, he ultimately did not heed his advice.
Furthermore, the Book of Tang records that Xiao Fang, styled Sidao, was later appointed as the Regional Commander of Lingnan. Emperor Yizong of Tang (Tang Yizong, emperor's title) was negligent in his duties and fond of Buddhism and Taoism, introducing monks into the palace to pray for him. He frequently visited Buddhist temples and bestowed lavish gifts. Xiao Fang advised against it, believing that the Dharma of Tianzhu (天竺, ancient name for India) is to relinquish desires in order to seek Nirvana, which is not something that emperors should admire and emulate. Now, Your Majesty writes Sanskrit and recites Buddhist scriptures, it would be better to punish the disasters brought about by inappropriate rewards and excessive punishments, and pray for blessings. Moreover, the Buddha Dharma can be attained through enlightenment, not through external forms (from Zizhi Tongjian).'
In the year Gui Si, the fourteenth year of Xiantong, in the third month, the Emperor sent envoys to Famen Temple (Famen Temple, temple name) in Fengxiang to welcome the Buddha's bone (Fo Gu, Buddhist relic). Many ministers advised against it, and some even said that Emperor Xianzong (Xianzong, emperor's title) died after welcoming the Buddha's bone. The Emperor said: 'I will see the Buddha's bone while I am alive, and I will have no regrets even if I die.' Therefore, he extensively built pagodas and crafted magnificent treasure tents, incense carriages, banners, flowers, and canopies to welcome the Buddha's bone, all decorated with gold, jade, brocade, pearls, and jadeite. From the capital to Famen Temple, a distance of three hundred li (里, a unit of distance), the roads were filled with carriages and horses day and night. In the fourth month, on the Renyin day, the Buddha's bone arrived in the capital, led by soldiers of the Imperial Guard with weapons, and public and private musical instruments played together, the sound shaking the heavens and the earth, and the lights illuminating the earth, stretching for thousands of li. The ceremonial guard was extremely grand.
過於郊祀。元和之時。不及遠矣。富室夾道為彩褸。及無遮會。競為侈靡。上御安福門。降樓膜拜。流涕沾臆。賜僧及京城耆老嘗見元和事者金帛。迎佛骨入禁中三日。出置安國崇化二寺。宰相以下𥪰施金帛。不可勝紀。因下德音。降中外繫囚(唐史)○詔曰。朕以寡德。纘承洪業。十有四年。憂勤在位。愛育生靈。遂崇釋教。至重玄門。迎請真身。為百姓祈福。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○十二月。詔送佛骨。還法門寺。都人辭餞。皆鳴咽焉○帝七月崩(唐史)。
僖宗 甲午改元乾符 四年。黃巢寇河南。江浙五年陷福建 六年陷廣南。荊湖。江淮。
庚子 廣明元年。黃巢陷東都潼關。帝駕出奔。十二月巢據京師。國號大齊。建元金統。
辛丑 中和元年。僖宗幸蜀。親王宗室皆逃亡。帝第三子下發為僧。名普聞。逸游造謁石霜諸禪。師與語嘆異曰。汝乘願力。來生帝王尊貴之家。來從我教。真火中蓮花也。聞夜入室。問祖師別傳事。諸曰。待案山點頭。即向汝道因。而契悟乃辭。遍游名山。諸曰。逢干即止。遇陳便住。至邵武大幹。瞻望。乃擲錫杖。隨其所止處即住。有老人曰。彼有一陳嗣者。久隱其中。因悟
【現代漢語翻譯】 現代漢語譯本： （唐穆宗）過於隆重地舉行郊祀。元和年間（唐憲宗年號，806-820年），（迎佛骨的盛況）遠不及這次。富人們在道路兩旁搭建彩色的棚子，到了無遮大會（一種佛教儀式）時，競相奢侈鋪張。皇帝在安福門樓上，走下樓來膜拜，流下的眼淚沾濕了衣襟。賞賜給僧人和京城中曾經見過元和年間迎佛骨盛況的老人金銀綢帛。迎佛骨進入皇宮禁地三天，之後安置在安國寺和崇化寺。宰相以下的官員爭相佈施金銀綢帛，數都數不清。於是頒佈德音，減免中外各地囚犯的刑罰（《唐史》）。 詔書說：『朕以寡德，繼承先皇的洪業，已經十四年了。憂慮勤勉地在位，愛護養育百姓，因此推崇佛教，極其重視玄門（道教）。迎請佛的真身，為百姓祈福。考慮到監獄中的囚犯，寢食難安。可憐我的百姓，身陷刑罰之中，況且正值酷暑，被囚禁在牢獄之中。京畿地區和天下各州，現禁囚犯遞減死刑一等。』 十二月，下詔將佛骨送回法門寺。都城的人們辭別送行，都嗚咽哭泣。（唐穆宗）七月駕崩（《唐史》）。
（唐僖宗）甲午年（874年）改年號為乾符。乾符四年（877年），黃巢攻打河南，乾符五年（878年）攻陷江浙，乾符六年（879年）攻陷福建、廣南、荊湖、江淮。
庚子年（880年），改年號為廣明元年。黃巢攻陷東都（洛陽）和潼關，皇帝駕車出逃。十二月，黃巢佔據京師（長安），建立國號為大齊，年號為金統。
辛丑年（881年），改年號為中和元年。僖宗逃到四川。親王宗室都逃亡了。皇帝的第三個兒子剃髮出家當了和尚，法名普聞。他四處遊歷拜訪石霜禪師等禪師。石霜禪師與他交談后，感嘆他的不凡，說：『你是乘著願力，來生到帝王尊貴之家。現在來跟隨我學佛，真是火中蓮花啊！』普聞晚上進入禪房，請教祖師別傳的事。石霜禪師說：『等到案山點頭，我就告訴你因由。』普聞因此而契悟。於是告辭，遍游名山。石霜禪師說：『遇到干就停止，遇到陳就住下。』普聞到了邵武的大幹，瞻望四周，於是扔掉錫杖，就在錫杖停止的地方住了下來。有老人說：『那裡有一個叫陳嗣的人，已經隱居很久了。』普聞因此而領悟。
【English Translation】 English version: (Emperor Muzong of Tang) excessively held suburban sacrifices. During the Yuanhe period (reign of Emperor Xianzong of Tang, 806-820), the grandeur of welcoming the Buddha's bones was far inferior to this time. Wealthy families built colorful sheds along the roads, and during the Wuzhe Assembly (a type of Buddhist ceremony), they competed in extravagance. The emperor, on the Anfu Gate tower, descended to prostrate himself, tears wetting his clothes. He bestowed gold and silk upon monks and elders in the capital who had witnessed the grand occasion of welcoming the Buddha's bones during the Yuanhe period. The Buddha's bones were welcomed into the palace for three days, and then placed in Anguo Temple and Chonghua Temple. Officials below the rank of prime minister competed to donate gold and silk, an uncountable amount. Consequently, an imperial edict was issued, reducing the sentences of prisoners throughout the country (Tang History). The edict stated: 'I, with meager virtue, have inherited the great undertaking of my predecessors for fourteen years. I have been diligent and concerned in my position, loving and nurturing the people, therefore promoting Buddhism and greatly valuing Xuanmen (Daoism). I welcome the true body of the Buddha to pray for blessings for the people. Considering the prisoners in jail, I am restless in my sleep and meals. Pity my people, trapped in punishment, and moreover, it is the height of summer, imprisoned in jail. In the capital region and all the states under heaven, the sentences of prisoners currently imprisoned will be reduced by one degree from death.' In December, an edict was issued to send the Buddha's bones back to Famen Temple. The people of the capital bid farewell, all weeping. (Emperor Muzong of Tang) passed away in July (Tang History).
(Emperor Xizong of Tang) In the Jiawu year (874), the era name was changed to Qianfu. In the fourth year of Qianfu (877), Huang Chao attacked Henan, in the fifth year of Qianfu (878) he captured Jiangzhe, and in the sixth year of Qianfu (879) he captured Fujian, Guangnan, Jinghu, and Jianghuai.
In the Gengzi year (880), the era name was changed to Guangming first year. Huang Chao captured the Eastern Capital (Luoyang) and Tongguan, and the emperor fled in his carriage. In December, Huang Chao occupied the capital (Chang'an), established the state name as Great Qi, and the era name as Jintong.
In the Xinchou year (881), the era name was changed to Zhonghe first year. Emperor Xizong fled to Sichuan. The princes and members of the imperial family all fled. The emperor's third son shaved his head and became a monk, with the Dharma name Puwen. He traveled around visiting Chan masters such as Chan Master Shishuang. After Chan Master Shishuang spoke with him, he sighed at his extraordinary nature, saying: 'You have come to be reborn into a noble imperial family by the power of your vows. Now you come to follow my teachings, truly a lotus flower in the fire!' Puwen entered the meditation room at night to ask about the special transmission of the patriarchs. Chan Master Shishuang said: 'When Anshan nods, I will tell you the cause.' Puwen thus attained enlightenment. So he bid farewell and traveled to famous mountains. Chan Master Shishuang said: 'Stop when you meet Gan, and stay when you meet Chen.' Puwen arrived at Dagan in Shaowu, looked around, and then threw his tin staff, and stayed where the staff stopped. An old man said: 'There is a man named Chen Si there, who has been living in seclusion for a long time.' Puwen thus realized.
師言。撥草登山。陳嗣一見。乃分座同住。因乞菜種于陳。求其斗斛。陳與一合。入山墾種。數日菜已青矣。乃山神猛虎為之役也。陳知師道勝。告別而去。師一日宴坐。有老人來拜曰。弟子非人也。龍也。行雨不職。得罪上天。敢賴道力救脫。師曰。汝得罪上天。我何能為。雖然可易形來。有頃小蛇尺許。緣入袖中。須臾風雷夾座。天霽蛇去。老人又至。泣謝曰。自非大士血穢此山矣。無以為報。即穴巖下為泉。他日眾多無水。此泉筵師也。寺之右十五里。有隋義寧間歐陽太守福善王廟食。至是二百七十餘年。祭無虛日。師至祠所。說偈勸曰。悟道然同死。死中生不忘。虎用無心伏。人來與慧降。殺生及祭祀。輪迴萬劫殃。為報神人道。無遮福最強。欲種當生果。今生是資糧。到處人驚怖。修齋勸大王。昔年地獄裡。今日作天堂。復約曰。能素餐不殺。乃可為鄰。是夕父老夢神云。我今受禪師戒。不復血食。祭當如比丘法足矣。又云。師與神捔力。廟旁有巨松。稍參天。師拗下拂地三匝。神拂二匝。遂伏之。右丞黃履作詩寄僧云。龍湖曾與祐民談。手轉松枝拂地三。感得茹蔬今尚爾。聞師孤潔可追參。又有僧紹新作詩云。古木寒鴉晝鎖煙。靈風長在劫頻遷。忽思圓覺當年事。只與談因不論禪。審此未必然。爾□謚圓
【現代漢語翻譯】 師父說：『撥開草叢攀登山峰，陳嗣一見到我，就分席而坐，與我同住。』（陳嗣，人名）因此向陳嗣乞討菜種，求他給一斗糧食的量。陳嗣給了一合（古代容量單位，十分之一升），師父拿到菜種后就在山上開墾種植。幾天後，菜苗已經長青了，這是山神和猛虎為他效勞的結果。陳嗣知道師父的道行高深，就告別離開了。師父有一天在禪坐，有一位老人來拜見說：『弟子不是人，是龍。因為行雨失職，得罪了上天，斗膽仰仗您的道力救我脫困。』師父說：『你得罪了上天，我怎麼能幫你呢？不過，你可以變個形給我看看。』一會兒，一條一尺左右的小蛇，沿著師父的衣袖爬了進去。不久，風雷交加，就在師父的座位旁邊，雨過天晴后，蛇也離開了。老人又來了，哭著感謝說：『如果不是大師的血污穢了這座山，我無以為報。』於是就在巖石下開鑿了一個泉眼。後來，眾人缺水，這泉水就供養了師父。寺廟右邊十五里處，有隋朝義寧年間歐陽太守福善的王廟，一直享受祭祀。到這時已經二百七十多年了，祭祀沒有一天中斷過。師父來到祠廟，說了偈語勸導說：『悟道與死亡相同，在死亡中才能不忘卻生。老虎用心無心都能被降伏，人來與智慧一同降臨。殺生和祭祀，會遭受萬劫輪迴的苦難。爲了報答神人的恩德，無遮大會的福報最為強大。想要種植當生之果，今生就是最好的資糧。』到處都讓人驚恐，修齋勸告大王。昔年在地域里，今天可以升入天堂。』又約定說：『能夠吃素不殺生，才可以做鄰居。』當天晚上，父老們夢見神說：『我現在接受禪師的戒律，不再享受血食。祭祀應當按照比丘的儀軌就可以了。』又說，師父與神角力，廟旁有一棵巨大的松樹，樹梢參天。師父拗斷松樹枝，讓它拂地三圈，神拂地兩圈，於是就降伏了神。右丞黃履作詩寄給僧人說：『龍湖曾經與祐民交談，手轉松枝拂地三圈。感動得神靈如今還吃素，聽聞禪師孤高純潔可以追隨。』又有僧人紹新做了詩說：『古老的樹木和寒冷的烏鴉，白天也被煙霧籠罩。靈異的風長久存在，經歷無數劫的變遷。忽然想起當年圓覺的事情，只與人談論因果，不談論禪。』審視這些事情未必是這樣，您□謚號圓（此處原文有殘缺）
【English Translation】 The Master said, 'Parting the grass and climbing the mountain, Chen Si, upon seeing me, shared his seat and lived with me.' (Chen Si, a personal name) Therefore, he begged Chen for vegetable seeds, asking for a 'dou hu' (ancient unit of measurement, approximately one peck) of them. Chen gave him a 'he' (ancient unit of measurement, one-tenth of a 'dou') . After receiving the seeds, the Master cultivated and planted them on the mountain. Within a few days, the vegetables had already turned green, which was the result of the mountain gods and fierce tigers working for him. Knowing the Master's profound Tao, Chen bid farewell and departed. One day, the Master was sitting in meditation when an old man came to pay respects, saying, 'Your disciple is not human, but a dragon. Because of dereliction of duty in causing rain, I have offended Heaven. I dare to rely on your Taoist power to save me from my predicament.' The Master said, 'You have offended Heaven, how can I help you? However, you can transform into a different form for me to see.' After a while, a small snake about a foot long crawled into the Master's sleeve. Soon, wind and thunder arose beside the seat, and after the rain cleared, the snake left. The old man came again, weeping and thanking him, saying, 'If it were not for the Master's blood defiling this mountain, I would have nothing to repay you with.' So he dug a spring under the rock. Later, when the people lacked water, this spring provided for the Master. Fifteen miles to the right of the temple, there was the Wang Temple of Ouyang, the prefect of Fushan during the Yining period of the Sui Dynasty, which had been enjoying sacrifices. By this time, it had been more than two hundred and seventy years, and the sacrifices had not been interrupted for a single day. The Master came to the shrine and spoke a verse of exhortation, saying, 'Enlightenment is the same as death, and in death, one does not forget life. Tigers can be subdued with or without intention, and people come with wisdom. Killing and sacrifices will bring about the suffering of endless kalpas of reincarnation. To repay the kindness of the gods, the blessings of the Unobstructed Assembly are the strongest. If you want to plant the fruit of this life, this life is the best resource.' Everywhere people are frightened, so practice vegetarianism and advise the Great King. In hell in the past, today you can ascend to heaven.' He also agreed, 'Only by being vegetarian and not killing can you be neighbors.' That night, the elders dreamed that the god said, 'I now accept the precepts of the Zen master and no longer enjoy blood sacrifices. Sacrifices should be performed according to the rituals of the Bhikkhus.' It was also said that the Master wrestled with the god, and next to the temple was a huge pine tree, the top of which reached the sky. The Master broke off a branch of the pine tree and made it sweep the ground three times, while the god swept the ground twice, and thus the god was subdued. Huang Lu, the Right Chancellor, wrote a poem to the monk, saying, 'Longhu once talked with Youmin, turning the pine branch in his hand and sweeping the ground three times. Moved by the fact that the gods still eat vegetarian food today, I have heard that the Zen master is noble and pure and can be followed.' There is also a monk, Shaoxin, who wrote a new poem, saying, 'Ancient trees and cold crows lock in the smoke during the day. The spiritual wind is always present, and the kalpas change frequently. Suddenly I think of the events of Yuanjue in those years, only talking about cause and effect, not about Zen.' Examining these things is not necessarily so, you □ posthumous title Yuan (the original text is incomplete here).'
覺禪師。誕晨乃上元日。龍必朝。有瑞氣祥雲之應(本傳)。
壬寅 二年。帝避巢寇幸成都。遣御史郭遵。賚詔知玄國師。赴行在引對。賜紫衣師號悟達國師。總教門事(唐史)。
癸卯 三年。國師知玄。自成都還九隴。忽定中見菩薩摩項而慰之。俄一珠入玄左股。隆起楚甚。上有晁錯二字。知夙債。即右脅而逝。世稱。知玄乃漢袁盎後身。盎與晁錯有隙也。又云。玄名僧。德高難近。因受沉香床錯即報之○是年。李克用敗巢復京師四年。克用追巢斬之。
乙巳 光啟元年三月。帝歸京師。十二月兵亂。帝奔鳳翔。
溫州法空寺僧惠升。結廬北巖。寫法華經。至普賢勸發品。天雨舍利兩顆。郡以聞。賜額普賢懺院(永定編年)。
戊申 文德元年二月帝歸京師。三月帝崩○王建掠西川。
昭宗即位十六年。
己酉 改元龍紀。
庚戌 大順元年。
辛亥 楊行密。據楊州封吳王。
甲寅 乾寧元年。禪月大師貫休。婺之蘭溪人。初見石霜諸禪師。請為第一座。契單傳之旨。當世以詩名。公卿士大夫皆望風從游。至是謁吳越王錢镠。有一劍霜寒十四州之語。镠令改作四十州。休曰。詩不可改也。孤雲野鶴。何天不飛。乃入豫章之西山。后入蜀。謁蜀
【現代漢語翻譯】 現代漢語譯本 覺禪師，生於上元節，傳說龍會來朝拜，有祥瑞之氣和祥雲的應驗（見本傳）。
壬寅（882年），唐僖宗為躲避黃巢的叛亂逃到成都，派遣御史郭遵帶著詔書去召見知玄國師，到皇帝的行宮覲見。皇帝賜予他紫衣，封號悟達國師，總管佛教事務（見《唐史》）。
癸卯（883年），國師知玄從成都返回九隴山，忽然在禪定中見到菩薩摩頂安慰他。不久，一顆珠子進入知玄的左腿，隆起疼痛。上面有『晁錯』二字，知玄知道這是前世的債務，於是右脅臥而逝。世人傳說，知玄是漢朝袁盎的後身，袁盎與晁錯有仇隙。也有說，知玄是名僧，德行高尚難以接近，因為接受了沉香床，晁錯就來報應（以上說法）。這一年，李克用打敗黃巢，收復京師。四年後，李克用追擊黃巢並將其斬殺。
乙巳（885年），光啟元年三月，唐僖宗返回京師。十二月發生兵亂，唐僖宗逃往鳳翔。
溫州法空寺僧人惠升，在北巖結廬，書寫《法華經》。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』（見《永定編年》）。
戊申（888年），文德元年二月，唐昭宗返回京師。三月，唐昭宗駕崩。王建攻佔西川。
唐昭宗即位十六年。
己酉（889年），改年號為龍紀。
庚戌（890年），大順元年。
辛亥（891年），楊行密佔據揚州，被封為吳王。
甲寅（894年），乾寧元年。禪月大師貫休，是婺州蘭溪人。最初拜見石霜諸禪師，被推舉為第一座，領悟了單傳的禪宗宗旨。當時以詩歌聞名，公卿士大夫都仰慕追隨。此時，貫休謁見吳越王錢镠，詩中有『一劍霜寒十四州』的句子。錢镠讓他改為四十州，貫休說：『詩不可改也。孤雲野鶴，何天不飛？』於是前往豫章的西山，後來進入蜀地，謁見蜀王。
【English Translation】 English version Zen Master Jue was born on the Lantern Festival. It is said that dragons would come to pay homage, with auspicious signs of propitious air and clouds (according to his biography).
In the year Renyin (882), the second year [of the reign], Emperor Xi Zong fled to Chengdu to avoid the rebellion of Huang Chao. He sent the imperial censor Guo Zun with an edict to summon National Teacher Zhi Xuan to the imperial palace for an audience. The emperor bestowed upon him a purple robe and the title of National Teacher Wuda, placing him in charge of all Buddhist affairs (according to the History of Tang).
In the year Guimao (883), the third year [of the reign], National Teacher Zhi Xuan returned to Jiulong Mountain from Chengdu. Suddenly, in meditation, he saw a Bodhisattva touching his head in comfort. Soon after, a pearl entered Zhi Xuan's left thigh, causing a painful swelling. On it were the characters 'Chao Cuo'. Zhi Xuan knew it was a debt from a past life, and he passed away lying on his right side. It is said that Zhi Xuan was the reincarnation of Yuan Ang of the Han Dynasty, who had a feud with Chao Cuo. It is also said that Zhi Xuan was a renowned monk of high virtue, difficult to approach. Because he accepted a sandalwood bed, Chao Cuo came to take revenge (according to various accounts). In this year, Li Keyong defeated Huang Chao and recovered the capital. Four years later, Li Keyong pursued and killed Huang Chao.
In the year Yisi (885), the first year of Guangqi, in the third month, Emperor Xi Zong returned to the capital. In the twelfth month, due to the chaos of war, the emperor fled to Fengxiang.
The monk Hui Sheng of Fakong Temple in Wenzhou built a hut in the North Cliff and transcribed the Lotus Sutra. When he reached the 'Chapter on the Encouragement of Universal Virtue of Samantabhadra Bodhisattva', two sharira relics fell from the sky. The prefecture reported this to the court, and the court bestowed the name 'Samantabhadra Repentance Temple' (according to the Yongding Annals).
In the year Wushen (888), the first year of Wende, in the second month, Emperor Zhao Zong returned to the capital. In the third month, Emperor Zhao Zong passed away. Wang Jian seized Western Sichuan.
The sixteenth year of Emperor Zhao Zong's reign.
In the year Jiyou (889), the reign title was changed to Longji.
In the year Gengxu (890), the first year of Dashun.
In the year Xinhai (891), Yang Xingmi occupied Yangzhou and was enfeoffed as the King of Wu.
In the year Jiayin (894), the first year of Qianning, Zen Master Chanyue Guanxiu, a native of Lanxi in Wuzhou, initially visited the Zen masters of Shishuang and was invited to be the first seat, understanding the essence of the single transmission of Zen. He was famous for his poetry at the time, and dukes, ministers, and scholars all admired and followed him. At this time, Guanxiu visited Qian Liu, the King of Wuyue, and his poem contained the line 'A sword's frost chills fourteen prefectures'. Qian Liu asked him to change it to forty prefectures. Guanxiu said, 'Poetry cannot be changed. Like a solitary cloud or a wild crane, where can I not fly?' Then he went to the Western Mountains of Yuzhang, and later entered Shu to visit the King of Shu.
主。王大王。陳情上詩云。河北河東處處災。惟聞全蜀勿織埃。一瓶一缽垂垂老。萬水千山得得來。秦苑幽棲多勝景。巴渝陳貢愧非才。自慚林藪龍鍾者。亦得親登郭隗臺。王禮待甚厚。賜兩街都僧錄。御前講唱大師禪月大師(詳見西嶽集)○侍郎楊無為杰題禪月大師真堂云。童子依師蘭水濵。聲名真是碧雲人。定中傳得阿羅漢。十六身中第幾身○張拙秀才往石霜訪禪月。齊己太布衲石霜相接張略相[(廠@?)*頁]而已。即與三人。終日劇談。張忽問曰。三人中。何不推一人作長老。禪月云。公宜謁堂頭。此是肉身菩薩。堂中五百學徒。勝某甲者。二百五十人。張遂造方丈參禮。霜問秀才何姓。云姓張名拙。霜云。覓巧了不可得拙自何來。張于言有省。遂述偈云。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死等空華○張拙。參西堂藏禪師。問云。山河大地是有是無。三世諸佛是有是無。師皆言有。張云。錯。師云。先輩參見甚人來。云曾參百丈。凡有問詰皆云無。師云。先輩有甚血屬。云有一山妻兩個癡頑。師曰百丈有甚血屬云。百丈古佛和尚莫謗渠好。師云。待先輩得似百丈一切皆無。張俯首而去(類鑒)。
釋齊
【現代漢語翻譯】 現代漢語譯本： 主。王大王。陳情上詩云：『河北河東處處災，惟聞全蜀勿織埃。一瓶一缽垂垂老，萬水千山得得來。秦苑幽棲多勝景，巴渝陳貢愧非才。自慚林藪龍鍾者，亦得親登郭隗臺。』王禮待甚厚，賜兩街都僧錄，御前講唱大師禪月大師（Chan Yue Da Shi）（詳見西嶽集）。 侍郎楊無為杰題禪月大師（Chan Yue Da Shi）真堂云：『童子依師蘭水濵，聲名真是碧雲人。定中傳得阿羅漢（Arhat），十六身中第幾身？』 張拙秀才往石霜訪禪月（Chan Yue），齊己太布衲石霜相接，張略相[(廠@?)*頁]而已。即與三人終日劇談。張忽問曰：『三人中，何不推一人作長老？』禪月（Chan Yue）云：『公宜謁堂頭，此是肉身菩薩。堂中五百學徒，勝某甲者，二百五十人。』張遂造方丈參禮。霜問秀才何姓？云姓張名拙。霜云：『覓巧了不可得，拙自何來？』張于言有省，遂述偈云：『光明寂照遍河沙，凡聖含靈共我家。一念不生全體現，六根才動被云遮。斷除煩惱重增病，趣向真如亦是邪。隨順世緣無掛礙，涅槃生死等空華。』 張拙參西堂藏禪師，問云：『山河大地是有是無？三世諸佛是有是無？』師皆言有。張云：『錯。』師云：『先輩參見甚人來？』云曾參百丈。凡有問詰皆云無。師云：『先輩有甚血屬？』云有一山妻兩個癡頑。師曰：『百丈有甚血屬？』云：『百丈古佛和尚莫謗渠好。』師云：『待先輩得似百丈一切皆無。』張俯首而去（類鑒）。 釋齊
【English Translation】 English version: The Lord, Great King. Presented a poem stating: 'North of the Yellow River and east of the Yellow River, disasters are everywhere. Only Sichuan is heard not to weave dust. With a single bottle and a single bowl, I grow old. Across ten thousand rivers and a thousand mountains, I arrive. The secluded Qin gardens have many scenic spots. I am ashamed of my lack of talent to present tributes from Bayu. I am ashamed of being a decrepit old man in the forest, yet I am able to ascend the Guo Wei Terrace.' The king treated him very generously, bestowing upon him the title of Chief Monk Registrar of both streets, and the title of Great Master Chan Yue Da Shi (Zen Moon Great Master) (see the Xiyue Collection for details) before the Emperor. The Vice Minister Yang Wuwei Jie inscribed on the true hall of Chan Yue Da Shi (Zen Moon Great Master), saying: 'The boy relies on his teacher by the Lan River, his reputation is truly that of a person from the Azure Clouds. In meditation, he received the Arhat (Arhat), which of the sixteen bodies is he?' Scholar Zhang Zhuo went to Shishuang to visit Chan Yue (Zen Moon). The Buddhist monk Qi Ji and Shishuang received him, Zhang slightly greeted [(廠@?)*頁] only. Then the three of them engaged in intense discussions all day. Zhang suddenly asked: 'Among the three of us, why not recommend one to be the elder?' Chan Yue (Zen Moon) said: 'You should visit the abbot; he is a living Bodhisattva. Among the five hundred disciples in the hall, two hundred and fifty are better than me.' Zhang then went to the abbot's room to pay his respects. Shuang asked, 'Scholar, what is your surname?' He replied, 'My surname is Zhang, and my name is Zhuo (Clumsy).' Shuang said, 'Seeking skill is impossible to obtain; where does clumsiness come from?' Zhang had an awakening from these words and then recited a verse: 'The light of stillness shines throughout the Ganges sands, all beings, both ordinary and holy, share my home. When a single thought does not arise, the whole is revealed. As soon as the six senses stir, they are covered by clouds. Cutting off afflictions only increases illness. Approaching Suchness is also evil. Following worldly conditions without hindrance, Nirvana and birth-death are like empty flowers.' Zhang Zhuo visited Zen Master Xitang Zang and asked: 'Are mountains, rivers, and the great earth existent or non-existent? Are the Buddhas of the three worlds existent or non-existent?' The master said they were all existent. Zhang said, 'Wrong.' The master said, 'Who did you visit before, senior?' He said he had visited Baizhang. Whenever he asked questions, Baizhang always said they were non-existent. The master said, 'What relatives do you have, senior?' He said, 'I have a mountain wife and two foolish children.' The master said, 'What relatives does Baizhang have?' He said, 'Don't slander the ancient Buddha Baizhang, the venerable monk.' The master said, 'Wait until you are like Baizhang, where everything is non-existent.' Zhang lowered his head and left (Classified Mirror). 釋齊
己。潭之益陽人。胡氏子。幼依大溈祐禪師下發。仰山寂同門友也。寂住豫章觀音。己總寺務。撰粥疏云。粥名良藥。佛所讚揚。義冠三檀。功標十剎。更所英哲各遂。願心既備。清晨永資白業。后居西山金鼓龍盤。乃其庵也○元祐間都運馬醇題其院壁云。支遁逍遙不我逢。等閑下馬憩蓮。宮欲詢齊己幽棲事。七十山僧兩耳聾。
王常侍注信心銘。呈似仰山。山接得擲于地上。侍失色。山云才有是非紛然失心作么注。侍無語。陸希聲相公。參仰山。山出三門外接。公乃問。三門俱開。弟子從何門而入。山云。從信門入。公便入。卻問出魔界入佛界時如何。山以拂秉點三下。公禮拜。又問。和尚持戒否。師云。不持戒坐禪否。云。不坐禪。公擬議。山云。會么公云。不會。山乃云。滔滔不持戒。兀兀不坐禪。釅茶三五碗。意在钁頭邊。公乃歸客位。來日山去相見。便問。昨日因緣還悟也無。公云。悟之一字亦不消得。山云。悟之一字不為相公。公於此有省。
大尉王彬。入一寺。到佛殿。指缽盂。問殿主者。個是什麼缽。云。藥師缽。王云。只聞有降龍缽。主云。待有龍即降。王云。忽遇拏雲㸕霧來時如何。主云。他亦不[(廠@?)*頁]。王云。話墮也○有一官人。入鎮州天王寺。睹神像問寺主云。是
【現代漢語翻譯】 現代漢語譯本： 己禪師，潭州益陽人，姓胡。年幼時在大溈祐禪師處剃度出家，與仰山寂禪師是同門師兄弟。寂禪師住持豫章觀音寺時，己禪師總管寺院事務。他撰寫《粥疏》說：『粥名為良藥，為佛所讚揚，其功德在三檀之上，功績可比十剎。愿所有英才哲士都能遂其願心，每日清晨以粥永資白業。』後來，己禪師居住在西山金鼓龍盤，那是他的菴廬。元祐年間，都運馬醇題寫在他院墻上的詩是：『支遁逍遙不我逢，等閑下馬憩蓮宮。欲詢齊己幽棲事，七十山僧兩耳聾。』
王常侍註解《信心銘》，呈給仰山禪師看。仰山禪師接過後，扔在地上。王常侍驚慌失色。仰山禪師說：『才一有是非之念，就紛亂失心，還註解什麼？』王常侍無話可說。陸希聲相公參訪仰山禪師，仰山禪師到三門外迎接。陸希聲於是問道：『三門都打開了，弟子從哪個門進去？』仰山禪師說：『從信門進入。』陸希聲便走了進去，然後問道：『出魔界入佛界時如何？』仰山禪師用拂塵點了三下。陸希聲禮拜。又問：『和尚持戒嗎？』禪師說：『不持戒。』『坐禪嗎？』禪師說：『不坐禪。』陸希聲猶豫不決。仰山禪師說：『會嗎？』陸希聲說：『不會。』仰山禪師於是說：『滔滔不持戒，兀兀不坐禪。釅茶三五碗，意在钁頭邊。』陸希聲於是回到客位。第二天，仰山禪師去拜訪他，便問：『昨日的因緣，還領悟了嗎？』陸希聲說：『領悟之一字也不需要。』仰山禪師說：『領悟之一字不是為相公您而設的。』陸希聲於此有所領悟。
大尉王彬進入一座寺廟，來到佛殿，指著缽盂，問殿主：『這是什麼缽？』殿主說：『藥師缽（Bhaisajya-guru bowl）。』王彬說：『只聽說過降龍缽。』殿主說：『等有龍了就降。』王彬說：『忽然遇到拏雲㸕霧來時如何？』殿主說：『他也不[(廠@?)*頁]。』王彬說：『話墮也。』有一位官員進入鎮州天王寺，看到神像，問寺主說：『是』
【English Translation】 English version: Zen Master Ji, a native of Yiyang in Tanzhou, whose surname was Hu. He was tonsured at a young age under Zen Master You of Dawei, and was a fellow disciple of Zen Master Ji of Yangshan. When Zen Master Ji resided at Guanyin Temple in Yuzhang, Zen Master Ji managed the temple affairs. He wrote the 'Congee Treatise,' saying: 'Congee is named a good medicine, praised by the Buddha, its merit surpasses the three Danas (three kinds of giving), and its achievements can be compared to the ten monasteries. May all talents and sages fulfill their wishes, and every morning use congee to eternally support white karma.' Later, Zen Master Ji resided at Longpan of Jin'gu in Xishan, which was his hermitage. During the Yuanyou period, Ma Chun, the Transport Commissioner, wrote on the wall of his courtyard: 'Zhi Dun (a famous monk in Jin Dynasty) roams freely and I do not meet him, casually dismounting to rest at the Lotus Palace. Wanting to inquire about Qi Ji's secluded dwelling, the seventy-year-old mountain monk is deaf in both ears.'
Attendant Wang annotated the 'Inscription on Faith in Mind' (Xin Xin Ming) and presented it to Zen Master Yangshan. Zen Master Yangshan took it and threw it on the ground. Attendant Wang turned pale with fright. Zen Master Yangshan said, 'As soon as there is a thought of right and wrong, the mind is confused and lost. What are you annotating?' Attendant Wang was speechless. Prime Minister Lu Xisheng visited Zen Master Yangshan, and Zen Master Yangshan greeted him outside the three gates. Lu Xisheng then asked, 'All three gates are open, which gate should the disciple enter from?' Zen Master Yangshan said, 'Enter from the gate of faith.' Lu Xisheng then entered and asked, 'What is it like when leaving the realm of demons and entering the realm of Buddhas?' Zen Master Yangshan flicked the whisk three times. Lu Xisheng bowed. He then asked, 'Does the abbot uphold the precepts?' The Zen master said, 'I do not uphold the precepts.' 'Do you practice Zen meditation?' He said, 'I do not practice Zen meditation.' Lu Xisheng hesitated. Zen Master Yangshan said, 'Do you understand?' Lu Xisheng said, 'I do not understand.' Zen Master Yangshan then said, 'Flowing, not upholding the precepts; silently, not practicing Zen meditation. Three or five bowls of strong tea, the mind is on the hoe.' Lu Xisheng then returned to the guest seat. The next day, Zen Master Yangshan went to visit him and asked, 'Have you understood the cause and condition of yesterday?' Lu Xisheng said, 'The word 'understanding' is not needed.' Zen Master Yangshan said, 'The word 'understanding' is not for you, Prime Minister.' Lu Xisheng had an awakening from this.
Grand Commandant Wang Bin entered a temple, arrived at the Buddha hall, pointed to a bowl, and asked the hall master, 'What is this bowl?' The hall master said, 'Bhaisajya-guru bowl (Medicine Buddha's bowl).' Wang Bin said, 'I have only heard of the Dragon-Subduing Bowl.' The hall master said, 'We'll subdue the dragon when there is one.' Wang Bin said, 'What if suddenly a dragon comes with clouds and mist?' The hall master said, 'He also does not [(廠@?)*頁].' Wang Bin said, 'The words have fallen.' An official entered Tianwang Temple in Zhenzhou, saw the divine image, and asked the temple master, 'Is'
什麼功德主。主云。護國天王。官云。只護此國。遍護余國。主云。在秦為秦。在楚為楚。官云。﨟月二十九。打破蔡州城。天王向甚處去。主默然○有秀才。參睦州和尚。州乃問。先輩所習何業。才云。會二十四家書。州以拄杖點一點云。會么。才云。不會。州云。又道會二十四家書永字八法也不識○又一秀才來參師。師問。治甚經。才云。治易。州云。易中道。百姓日用而不知。知個甚麼。才云。不知其道。州云。作么生是道。才無語。師云。果然不知○張百會。參南院。院問。莫是張百會么。張云。不敢。院以手于空畫一畫云。會么。張云。不會。師云。一尚不會。甚處得百來。
呂洞賓。參黃龍禪師。洞賓呂巖。乃神仙人也。一日從黃龍山下過。逢一老人自南而來。遂揖之曰。甚處鼓響。老人曰。黃龍禪師謂眾說法舉揚般若。賓曰。何謂般若。老人曰。參得透者。通達瞭然。頓超十地。永為佛道。不墮輪迴。賓曰。如何是參得透者。老人曰。一處透百處千處透。謂之破黑闇之慧炬。斬群邪之寶劍。渡苦海之舟航。滅三塗之惡趣。六根非有。四大本空。不以謗為嗔。不以贊為喜。善亦不修。惡亦不作。道本無體。因道而名。道本無名。因名而立。觀一切法。明靈真覺。此謂之參得透也。賓曰。豈不聞。老
【現代漢語翻譯】 現代漢語譯本 什麼是有功德的施主？主持說：『是護國天王（守護國家的護法神）。』官員問：『只守護這個國家，還是普遍守護其他國家？』主持說：『在秦國就表現爲秦國的樣子，在楚國就表現爲楚國的樣子。』官員問：『﨟月二十九日，打破蔡州城的時候，天王往哪裡去了？』主持沉默不語。\n有一位秀才，參訪睦州和尚。睦州問：『你先前學習什麼？』秀才說：『會寫二十四家書法。』睦州用拄杖點了一下說：『會嗎？』秀才說：『不會。』睦州說：『又說會二十四家書法，連永字八法也不認識。』\n又有一位秀才來參訪睦州和尚。睦州問：『研究什麼經典？』秀才說：『研究《易經》。』睦州說：『《易經》中說，百姓每天都在用它卻不知道。知道些什麼呢？』秀才說：『不知道其中的道理。』睦州說：『怎麼樣才是道？』秀才無話可說。睦州說：『果然不知道。』\n張百會，參訪南院和尚。南院問：『莫非是張百會嗎？』張百會說：『不敢當。』南院用手在空中畫了一下說：『會嗎？』張百會說：『不會。』南院說：『一個都不會，哪裡來的百來個？』 呂洞賓（道教神仙），參訪黃龍禪師。呂洞賓，名呂巖，是神仙。有一天從黃龍山下經過，遇到一位老人從南邊走來，於是作揖問道：『哪裡在敲鼓？』老人說：『黃龍禪師正在為大眾說法，宣揚般若（智慧）。』呂洞賓問：『什麼是般若？』老人說：『參悟透徹的人，通達明瞭，立刻超越十地（菩薩修行的十個階段），永遠進入佛道，不再墮入輪迴。』呂洞賓問：『怎麼樣才是參悟透徹的人？』老人說：『一處通透，百處千處都通透，這就叫做破除黑暗的智慧火炬，斬斷各種邪惡的寶劍，渡過苦海的船隻，滅除三惡道的惡趣。六根（眼、耳、鼻、舌、身、意）並非真實存在，四大（地、水、火、風）本來就是空。不因為別人的誹謗而生氣，不因為別人的讚揚而高興。善也不去修，惡也不去做。道本來沒有實體，因為有了道才有了名稱。道本來沒有名稱，因為有了名稱才成立。觀察一切法，明白靈明的真覺。這就叫做參悟透徹。』呂洞賓說：『難道沒聽說過，老』
【English Translation】 English version What is a meritorious donor? The master said, 'It is the Guardian King (Dharma protector who guards the country).' The official asked, 'Does he only protect this country, or does he universally protect other countries?' The master said, 'In Qin, he acts like someone from Qin; in Chu, he acts like someone from Chu.' The official asked, 'On the twenty-ninth day of the twelfth month, when Cai Prefecture was breached, where did the Guardian King go?' The master remained silent.\nA scholar visited Monk Muzhou. Muzhou asked, 'What did you study before?' The scholar said, 'I can write in the style of twenty-four calligraphers.' Muzhou tapped his staff and said, 'Can you?' The scholar said, 'No.' Muzhou said, 'You say you can write in the style of twenty-four calligraphers, but you don't even recognize the Eight Principles of the character '永' (yong, eternity).』\nAnother scholar came to visit the master. The master asked, 'What sutra do you study?' The scholar said, 'I study the 'Book of Changes'.' Muzhou said, 'The 'Book of Changes' says, 'The people use it daily without knowing it.' What do you know?' The scholar said, 'I don't know its principles.' Muzhou said, 'What is the Dao?' The scholar was speechless. Muzhou said, 'Indeed, you don't know.'\nZhang Baihui visited Monk Nanyuan. Nanyuan asked, 'Are you Zhang Baihui?' Zhang said, 'I dare not claim to be.' Nanyuan drew something in the air with his hand and said, 'Do you understand?' Zhang said, 'No.' The master said, 'You don't understand even one, where do you get a hundred?' Lü Dongbin (a Taoist immortal) visited Chan Master Huanglong. Lü Dongbin, whose name was Lü Yan, was an immortal. One day, he passed by the foot of Huanglong Mountain and met an old man coming from the south. He bowed and asked, 'Where is the drumming coming from?' The old man said, 'Chan Master Huanglong is expounding the Dharma to the assembly, proclaiming Prajna (wisdom).' Lü Dongbin asked, 'What is Prajna?' The old man said, 'Those who penetrate it thoroughly become enlightened, immediately transcend the Ten Grounds (ten stages of a Bodhisattva's practice), and forever enter the Buddha's path, no longer falling into reincarnation.' Lü Dongbin asked, 'How does one penetrate it thoroughly?' The old man said, 'Penetrate one place, and a hundred or a thousand places are penetrated. This is called the wisdom torch that destroys darkness, the precious sword that cuts off all evils, the boat that crosses the sea of suffering, and the eradication of the evil realms of the three evil paths. The six senses (eye, ear, nose, tongue, body, and mind) are not real, and the four elements (earth, water, fire, and wind) are fundamentally empty. Do not be angry at slander, and do not be happy at praise. Do not cultivate good, and do not do evil. The Dao has no substance, and it is named because of the Dao. The Dao has no name, and it is established because of the name. Observe all dharmas, and understand the bright and true awareness. This is called penetrating it thoroughly.' Lü Dongbin said, 'Haven't you heard, old'
君玄元神妙。滋養化身。修真煉性。保命全軀。吞日月于山林之前。伏龍虎于翠巖之下。超凡入聖。變陽成陰。長生久視之門。羽化飛昇之法。吾自鐘離之後。百有餘載。精神養命。壽等天根。青城紫府。本是吾家。桑田變兮我常在。日月去兮我長生。老君之道。豈不妙乎。老人曰。先生之說。各立門風。據老夫之見。未為盡善。且大道之異名。釋氏謂般若。凡言謂之大道。然有性而無形。有傳而不授。有色而無形。無得而可見。本自無根。永堅永固。天地有成壞之時。真覺無輪迴之理。不增不減。無始無終。不被三界之所拘。不著六塵之所染。先生之道。如丘墟。般若之道。如泰山。天地相繚遠之遠矣。先生久視延年之術。吾聞有成必有壞。有始必有終。有樂必有苦。略而喻之。天地自然之理也。先生之法。縱經千萬劫。終是落空亡。賓曰。弟子尚如此。何況其師乎。老人曰。愚之所見。玄妙之處。變通未盡。請見黃龍。方決其妙。未審如何。賓笑曰。恐黃龍不識我。老人曰。當爲相引。遂同至寺。值師升堂為眾舉揚次。師已知賓在座下。提綱云。道無別道。迷人自立宗徒。門無別門。惑者自生彼此。青城紫府。玄元透化之門。蓬鳥洞天。應變隨機之處。恐乃悠悠之凡輩。不知大道之本宗。擬將五欲之形軀。詐稱九
{ "translations": [ "現代漢語譯本：", "君玄元神妙（指呂洞賓所修行的玄元之道，玄妙無比）。滋養化身（滋養修煉化身），修真煉性（修養真元，磨練心性），保命全軀（保全性命和軀體）。吞日月于山林之前（在山林之前吞吐日月精華），伏龍虎于翠巖之下（在翠綠的山巖下降伏龍虎）。超凡入聖（超越凡人，進入聖人的境界），變陽成陰（轉化陽氣為陰氣）。長生久視之門（是達到長生不老，長久觀看世事的門徑），羽化飛昇之法（是修成羽化，飛昇成仙的方法）。我自從鐘離權（指呂洞賓的師父）之後，已經一百多年了。精神養命（用精神來滋養生命），壽命等同於天根（壽命和天地同根）。青城紫府（指青城山的紫陽洞府），本來就是我的家。桑田變遷而我常在（即使世事變遷，我依然存在），日月流逝而我長生（即使日月流逝，我依然長生不老）。老君（指老子）的道，難道不玄妙嗎？", "老人說：『先生的說法，各自創立門派風格。依老夫的見解，還未達到盡善盡美的地步。況且大道的不同名稱，釋迦（指釋迦摩尼）稱之為般若（智慧）。凡人稱之為大道。然而大道有性而無形，可以傳授而不可言傳，有色而無形，無法得到也無法看見。本來就沒有根源，永遠堅固。天地有成住壞空的時候，真覺（真正的覺悟）沒有輪迴的道理。不增不減，無始無終。不被三界（欲界、色界、無色界）所拘束，不被六塵（色、聲、香、味、觸、法）所污染。先生的道，如同小山丘。般若之道，如同泰山。天地相比，相差太遠了。先生長久觀看世事，延年益壽的法術，我聽說有成就必定有敗壞，有開始必定有終結，有快樂必定有痛苦。簡單地比喻，這是天地自然的道理。先生的法，縱然經過千萬劫，終究是落得一場空。』", "賓（指呂洞賓）說：『弟子尚且如此，何況我的師父呢？』", "老人說：『依我愚鈍的見解，玄妙之處，變通還未達到極致。請去拜見黃龍禪師（指黃龍慧南禪師），才能決斷其中的奧妙。不知意下如何？』", "賓笑著說：『恐怕黃龍禪師不認識我。』", "老人說：『我當爲您引薦。』於是共同來到寺廟。正趕上黃龍禪師升座為大眾說法。黃龍禪師已經知道呂洞賓在座下，於是提綱挈領地說：『道沒有別的道，迷惑的人自己創立宗派。門沒有別的門，迷惑的人自己產生彼此的分別。青城紫府，是玄元透化之門。蓬鳥洞天，是應變隨機之處。恐怕你們這些悠悠的凡夫俗子，不知道大道的根本宗旨。想要用充滿五欲（財、色、名、食、睡）的形軀，虛假地號稱九" ], "english_translations": [ "English version:", 'The mystery of Lord Xuan Yuan (referring to the Xuan Yuan Dao practiced by Lü Dongbin, which is infinitely mysterious). Nourishes the incarnation, cultivates truth and refines nature, preserves life and protects the body. Swallows the sun and moon before the mountains and forests, subdues dragons and tigers beneath the verdant cliffs. Transcends the ordinary and enters the sacred, transforms Yang into Yin. The gate to longevity and prolonged vision, the method of feathering and ascending. Since Zhongli Quan (referring to Lü Dongbin\'s master), I have lived for more than a hundred years. Nourishing life with spirit, my lifespan is equal to the root of heaven. Qingcheng Zifu (referring to the Ziyang Cave Mansion on Qingcheng Mountain), is originally my home. The mulberry fields change, yet I remain; the sun and moon pass, yet I live forever. Is not the Dao of Laozi (referring to Lao Tzu) wonderful?', 'The old man said: \'Your teachings, sir, each establish a unique style. In my humble opinion, they are not yet perfect. Moreover, the different names of the Great Dao, Shakya (referring to Shakyamuni) calls it Prajna (wisdom). Ordinary people call it the Great Dao. However, the Great Dao has essence but no form, can be transmitted but not taught in words, has color but no form, cannot be obtained or seen. It originally has no root, and is eternally firm. Heaven and earth have times of formation, existence, decay, and emptiness, but true enlightenment has no principle of reincarnation. It neither increases nor decreases, has no beginning and no end. It is not bound by the Three Realms (Desire Realm, Form Realm, Formless Realm), and is not tainted by the Six Dusts (sight, sound, smell, taste, touch, dharma). Your Dao, sir, is like a small hill. The Dao of Prajna is like Mount Tai. The difference between heaven and earth is vast. Your art of prolonged vision and longevity, sir, I have heard that with achievement there must be decay, with beginning there must be an end, with joy there must be suffering. To put it simply, this is the natural principle of heaven and earth. Your method, sir, even after countless kalpas, will ultimately be in vain.\'', 'Bin (referring to Lü Dongbin) said: \'If I am like this, what about my master?\'', 'The old man said: \'In my foolish opinion, the mystery, the transformation has not yet reached its peak. Please go and see Zen Master Huanglong (referring to Zen Master Huanglong Huinan), to determine the mystery within. What do you think?\'', 'Bin smiled and said: \'I am afraid Zen Master Huanglong does not know me.\'', 'The old man said: \'I will introduce you.\' So they went to the temple together. It happened that Zen Master Huanglong was ascending the seat to preach to the masses. Zen Master Huanglong already knew that Lü Dongbin was in the audience, so he said in summary: \'The Dao has no other Dao, it is the deluded who create their own sects. The gate has no other gate, it is the deluded who create differences between each other. Qingcheng Zifu, is the gate of Xuan Yuan\'s thorough transformation. Pengniao Cave Heaven, is the place of responding to changes at will. I am afraid you ordinary people do not know the fundamental purpose of the Great Dao. Wanting to use a body full of the five desires (wealth, sex, fame, food, sleep), falsely claiming nine' ] }
霄之仙術。龍是群隊之獸。鶴乃負體之禽。服氣吞霞。終是世間之邪法。納火煉形。皆是入𨞬之妖術。恍兮忽兮。如何是真術。杳兮冥兮。如何是真道。恐乃以道求道。差之一毫。失之萬劫。塵寰之里。罕聞調御之音。華表之端。休聽令威之說。鎮玄機于道表。知妄想於心田。略茲控鶴之時。諦聽真空之教。師說至此。洞賓于眾中出雲。一粒粟中藏世界。半升鐺內煮山川。此意如何。師曰。一粒粟中藏世界即且止。如何是半升鐺內煮山川。賓退無語。師曰。汝只煮得鐺里底。且煮鐺外底不得。遂下禪床。把定拳頭云。道得也打。道不得也打。賓怒而去。師告眾。歸堂禪寂。今夜必飛劍來。取老僧頭。眾聞驚訝。師騎坐入定。至三更。果飛劍來。週迴尋師。劍至座前。被師一喝。劍即入地。翌日賓來見師。師把定云。一粒粟中藏世界。半升鐺內煮山川。速道速道。賓當時汗下。遂禮師足。呈頌云。踏破葫蘆折卻琴。劍鋒落地卒難尋。而今一見黃龍后。始覺從前枉用心。又鐵牛耕地種金錢。刻石兒童把貫穿。一粒粟中藏世界。半升鐺內煮山川。白鬚老子眉垂地。碧眼胡僧手指天。欲向箇中還會得。玄玄玄處更須玄。師云。好頌。即是一字不穩。賓云。未審何字。師云。內字為外字。賓乃作禮而去。
待制王公。自漢
【現代漢語翻譯】 現代漢語譯本： 霄之仙術（通過控制雲霧等實現的仙術）。龍是群居的動物。鶴是能揹負重物的鳥類。服氣吞霞（通過呼吸和吞嚥雲霞來修煉），終究是世間的邪法。納火煉形（通過吸收火焰來鍛鍊身體），都是進入魔道的妖術。恍惚不定啊，什麼是真正的法術？深遠幽暗啊，什麼是真正的道？恐怕你這是以道求道，差之毫釐，失之千里。塵世之中，很少聽到調和心性的聲音。華表頂端，不要聽信丁令威（傳說中化鶴歸來的人）的說法。將玄妙的真機鎮定在道之外，在心田中認識到虛妄的念頭。暫且放下控鶴的念頭，仔細聽聞真空的教義。 師父講到這裡，洞賓（呂洞賓，道教人物）從人群中出來說：『一粒米中藏著整個世界，半升的鍋里煮著山川。』這是什麼意思？師父說：『一粒米中藏著整個世界，暫且不談。什麼是半升的鍋里煮著山川？』洞賓退下，無話可說。師父說：『你只能煮鍋裡面的，卻煮不了鍋外面的。』於是走下禪床，握緊拳頭說：『說得出來就打，說不出來也打。』洞賓憤怒地離開了。 師父告訴大家：『回禪堂靜坐。今晚必定有飛劍來取老僧的頭。』眾人聽了很驚訝。師父盤腿坐下入定。到了三更半夜，果然有飛劍飛來，四處尋找師父。劍到了師父的座位前，被師父一聲喝斥，劍立刻掉入地下。第二天，洞賓來見師父。師父抓住他說：『一粒米中藏著整個世界，半升的鍋里煮著山川。快說快說！』洞賓當時汗流浹背，於是禮拜師父的腳，呈上頌詞說：『踏破葫蘆，折斷琴，劍鋒落地難以尋。如今一見黃龍（黃龍慧南禪師），才覺得從前枉費心。』又說：『鐵牛耕地種金錢，刻石兒童把錢串。一粒米中藏世界，半升鐺內煮山川。白鬚老者眉毛垂地，碧眼胡僧手指天。想要在其中領會，玄妙之處更須玄。』 師父說：『好頌，只是有一個字不穩。』洞賓問：『不知道是哪個字？』師父說：『內字當爲外字。』洞賓於是作揖而去。 待制王公，自從漢
【English Translation】 English version: The celestial arts of controlling clouds. Dragons are gregarious creatures. Cranes are birds capable of carrying weight. Absorbing qi and swallowing the essence of clouds is ultimately a heretical practice of the world. Refining the body by absorbing fire is a demonic art that leads to evil paths. In a state of vagueness and uncertainty, what is the true art? In a state of obscurity and darkness, what is the true Dao? I fear that you are seeking the Dao with the Dao, and a slight deviation will lead to eternal loss. In the mortal realm, the sound of harmonious cultivation is rarely heard. At the top of the ornamental columns, do not listen to the tales of Lingwei (a legendary figure who transformed into a crane). Stabilize the profound secrets beyond the Dao, and recognize the illusory thoughts within the mind. Set aside the thought of riding cranes for now, and listen attentively to the teachings of emptiness. When the master spoke to this point, Dongbin (Lu Dongbin, a Taoist figure) came out from the crowd and said, 'A grain of rice contains the entire world, and half a pint of pot boils mountains and rivers.' What does this mean? The master said, 'A grain of rice contains the entire world, let's not discuss that for now. What is boiling mountains and rivers in half a pint of pot?' Dongbin retreated, speechless. The master said, 'You can only boil what's inside the pot, but you can't boil what's outside the pot.' Then he stepped down from the Zen platform, clenched his fist, and said, 'If you can explain it, I'll hit you; if you can't explain it, I'll still hit you.' Dongbin left in anger. The master told everyone, 'Return to the meditation hall and sit in silence. Tonight, a flying sword will surely come to take this old monk's head.' The crowd was surprised to hear this. The master sat cross-legged and entered meditation. At midnight, a flying sword indeed came, searching for the master everywhere. When the sword reached the master's seat, it was shouted at by the master, and the sword immediately fell to the ground. The next day, Dongbin came to see the master. The master grabbed him and said, 'A grain of rice contains the entire world, and half a pint of pot boils mountains and rivers. Explain it quickly!' Dongbin was sweating profusely at that moment, so he bowed at the master's feet and presented a eulogy, saying, 'The gourd is broken, the zither is broken, the sword's edge has fallen and is difficult to find. Now that I have seen Huanglong (Zen Master Huanglong Huinan), I realize that all my previous efforts were in vain.' He also said, 'An iron ox plows the field and sows golden coins, and a stone child strings them together. A grain of rice contains the world, and half a pint of pot boils mountains and rivers. The white-bearded old man's eyebrows droop to the ground, and the blue-eyed foreign monk points to the sky. If you want to understand the meaning within, the mystery must be even more profound.' The master said, 'A good eulogy, but one word is unstable.' Dongbin asked, 'Which word is it?' The master said, 'The word 'inside' should be the word 'outside'.' Dongbin then bowed and left. The Attendant Wang Gong, since the Han
江舟行。風濤大作。或謂帶珍異所致。竭囊所有投于江。風作益甚。遂以平昔所誦金剛經投之。風息至鎮江。舟后一物。出沒無時。令人取之。見無數螺師團作一毬。剖視之。乃所□□也。毫□無損。時此訪金山長老真歇了禪師。開板印施。師序曰。漢水會九江。至南徐動數千里。乘舟來往不可硬計。未聞有持是經。自彼而至此者。螺師見而不捨。為名利耶。為財色即。是必假此脫輪迴免生死矣。嗚呼萬物之中。惟人最靈。其有畢生不聞是經。聞而不見。見而不信。信而為名利財色沒溺。而不能受持者。尚螺師之不如。謂之最靈孰與。洞賓人中最靈。非螺師之數。得神仙之秘訣。自謂出塵拔俗。無出其右。一聞黃龍舉揚般若。初見之有項王之氣宇。次見信而屈伏。獻莫非□契般若而知所歸歟。脫輪迴而超生死歟。噫玄之又玄。矢上加尖矣。雖然百丈竿頭。正好進步。
唐末至五代
丙辰 乾寧三年。馬殷據湖南 錢镠兼鎮兩浙 李茂貞焚長安宮殿。
丁巳 四年。閩師王潮薨 弟王審知。據閩稱王。
戊午 光化元年。二年。華岳玄偉禪師。編次貞元以來宗師機緣。為玄門聖胄集。
辛酉 天覆元年。
甲子 天福元年八月。昭宗崩 哀帝立。在位三年 朱溫封梁王。
【現代漢語翻譯】 現代漢語譯本： 江上行船，遇到狂風巨浪。有人說是攜帶了珍寶異物所致，便將囊中所帶之物全部投入江中，但風浪反而更加猛烈。於是將平時所誦的《金剛經》（Vajra Sutra）投入江中，風浪才平息，船到達鎮江。船后總有一物，時隱時現。讓人取來一看，發現是無數的螺螄（snail）團聚成一個球。剖開來看，原來是所（遺失的文字）。毫髮無損。當時前往拜訪金山長老真歇了禪師（Zhenxie Liaochanshi），長老開版印施《金剛經》，並作序說：『漢水匯入九江，到南徐（今鎮江）動輒數千里，乘船來往無法準確計算。未曾聽說有持誦此經，從彼處到達此處的。螺螄看見此經而不捨棄，是爲了名利嗎？是爲了財色嗎？這必定是藉此脫離輪迴，免除生死啊！唉，萬物之中，唯有人最靈。其中有人終生不聞此經，聞而不見，見而不信，信而為名利財色所沒溺，而不能受持此經，還不如螺螄。說人最靈，又有什麼用呢？呂洞賓（Lü Dongbin）是人中最靈者，並非螺螄之輩可比。他得到神仙的秘訣，自認為出塵拔俗，無人能出其右。一聽黃龍慧南禪師（Huanglong Huinan Chanshi）舉揚般若（Prajna，智慧），初見時有項羽（Xiang Yu）的氣概，再次相見便信服而屈服，獻上（遺失的文字）莫非是契合般若而知所歸宿嗎？脫離輪迴而超越生死嗎？唉，玄之又玄，真是錦上添花啊！雖然如此，百丈竿頭，正好更進一步。』 唐末至五代 丙辰，乾寧三年。馬殷（Ma Yin）佔據湖南，錢镠（Qian Liu）兼鎮兩浙，李茂貞（Li Maozhen）焚燒長安宮殿。 丁巳，四年。閩師王潮（Wang Chao）去世，其弟王審知（Wang Shenzhi）佔據福建稱王。 戊午，光化元年、二年。華岳玄偉禪師（Huayue Xuanwei Chanshi）編次貞元（Zhenyuan）以來宗師的機緣，成為《玄門聖胄集》（Xuanmen Shengzhou Ji）。 辛酉，天覆元年。 甲子，天福元年八月。昭宗（Zhaozong）駕崩，哀帝（Ai Di）即位，在位三年。朱溫（Zhu Wen）被封為梁王。
【English Translation】 English version: Sailing on the river, a great storm arose. Some said it was caused by carrying precious and unusual objects, so they threw all the belongings in their bags into the river, but the storm only intensified. Then they threw the 'Diamond Sutra' (Vajra Sutra) that they usually recited into the river, and the storm subsided, and the boat arrived at Zhenjiang. There was always something behind the boat, sometimes visible, sometimes not. They had someone retrieve it and saw countless snails gathered into a ball. When they cut it open, it turned out to be the (missing text). It was completely undamaged. At that time, they went to visit Zen Master Zhenxie Liaochanshi, the abbot of Jinshan Temple. The Zen master had the 'Diamond Sutra' printed and distributed, and wrote a preface saying: 'The Han River flows into the Jiujiang River, and it is thousands of miles to Nanxu (now Zhenjiang). It is impossible to accurately calculate the distance of traveling back and forth by boat. I have never heard of anyone who has recited this sutra and arrived here from there. The snails see this sutra and do not abandon it. Is it for fame and fortune? Is it for wealth and lust? It must be using this to escape reincarnation and avoid birth and death! Alas, among all things, only humans are the most intelligent. Among them, some people never hear this sutra in their entire lives, hear it but do not see it, see it but do not believe it, believe it but are drowned in fame, fortune, wealth, and lust, and cannot uphold this sutra. They are not even as good as snails. What is the use of saying that humans are the most intelligent? Lü Dongbin is the most intelligent among humans, not comparable to snails. He obtained the secrets of immortals and considered himself to be transcendent and unsurpassed. When he first heard Zen Master Huanglong Huinan expounding Prajna (wisdom), he had the aura of Xiang Yu. When he saw him again, he believed and submitted, offering (missing text). Could it be that he is in harmony with Prajna and knows where to return? Escaping reincarnation and transcending birth and death? Alas, mysterious and mysterious, it is truly adding flowers to embroidery! Even so, at the top of a hundred-foot pole, it is good to take another step forward.' Late Tang Dynasty to the Five Dynasties In the year of Bingchen, the third year of Qianning, Ma Yin occupied Hunan, Qian Liu concurrently governed Liangzhe, and Li Maozhen burned the palaces of Chang'an. In the year of Dingsi, the fourth year, Master Wang Chao of Min died, and his younger brother Wang Shenzhi occupied Fujian and declared himself king. In the year of Wuwu, the first and second years of Guanghua, Zen Master Huayue Xuanwei compiled the opportunities of the masters since Zhenyuan into the 'Collection of the Holy Lineage of the Mysterious Gate' (Xuanmen Shengzhou Ji). In the year of Xinyou, the first year of Tianfu. In the year of Jiazi, in August of the first year of Tianfu, Zhaozong died, and Ai Di ascended the throne, reigning for three years. Zhu Wen was enfeoffed as the Prince of Liang.
丁卯 天福四年三月。帝遜位於梁王朱溫。
五代
僭偽十國。自丁卯迄己未。
後梁
朱氏。都汴遷洛。二主。共十七年。
丁卯 梁開平元年。太祖本名溫。唐僖宗。賜名全忠。至是受唐禪即位。更名晃。
戊辰 二年。興師再破張仁保于魚蕩方戰舟壞。槊浮之。僅得濟。家人為飯僧千員以謝(通鑑)。
閩王王審知。先於唐天覆三年。請雪峰義存禪師。玄沙師備禪師。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。王曰爭得見性。峰曰悟即剎那間。不悟塵沙劫。此事未可造次指示。山中千百人眾。二三十年密用此事。未有一二人承當。況大王為俗人天子。萬機繁冗。爭構得此真實法門。愿大王且為佛法主宰。于筆頭下。救護生靈。豈不是好事。王大悅。
開平初。王再請雪峰與玄沙入內。求示心法。峰喚云。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。心如木石去。如虛空去。觀心無心。從忘想起。我心自空。即悟實相。百千三昧智慧。俱在大王心。大王今既知本性。一時放下。不可別生毫髮許也。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。受輪迴不可容易。
【現代漢語翻譯】 現代漢語譯本： 丁卯年，天福四年三月，皇帝將皇位禪讓給梁王朱溫。 五代時期 僭偽的十國。從丁卯年到己未年。 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，梁開平元年。太祖原本名叫溫，唐僖宗賜名全忠。到這時接受唐朝的禪讓即位，改名為晃。 戊辰年，開平二年。興兵再次在魚蕩擊敗張仁保，當時戰船損壞，（士兵）抓住長矛漂浮在水上，才勉強渡過。家人爲了感謝神靈，齋飯供養一千名僧人（出自《資治通鑑》）。 閩王王審知，先前在唐天覆三年，請雪峰義存禪師、玄沙師備禪師進入宮內。王（審知）問：『佛祖究竟修了什麼因果，才能成佛？』雪峰（義存）回答：『必須是見性，才能成佛。』王（審知）說：『怎樣才能見性？』雪峰（義存）說：『領悟就在剎那之間，不領悟則要經歷塵沙劫。』這件事不可以隨便指示。山中成百上千的人眾，二三十年秘密地用功於此事，也沒有一兩個人能夠承擔。何況大王您是世俗的天子，政務繁忙，怎麼能構建這真實的法門呢？希望大王暫且作為佛法的護持者，在筆下救護生靈，豈不是好事？』王（審知）非常高興。 開平初年，王（審知）再次請雪峰（義存）與玄沙（師備）入宮，請求開示心法。雪峰（義存）呼喚說：『大王，專心聽取。幻化空身，就是大王的法身。知曉並領會了，總歸是大王本源自性的天真佛。大王，心要像木頭石頭一樣，像虛空一樣，觀心無心，從忘想中生起，我心自然空寂，就領悟了實相。百千三昧智慧，都在大王心中。大王現在既然知道了本性，一時放下，不可再生出絲毫的念頭。這叫做無功之功，功不虛棄。這是佛祖的玄妙旨意，希望大王發大弘願，保持住它，去作佛吧，受輪迴是不可輕易的。』
【English Translation】 English version: Dingmao year, the third month of Tianfu fourth year. The emperor abdicated the throne to Liang King Zhu Wen. The Five Dynasties period The usurping and pseudo Ten Kingdoms. From Dingmao year to Jiwei year. Later Liang The Zhu family. The capital was moved from Bianzhou to Luoyang. Ruled by two emperors, totaling seventeen years. Dingmao year, the first year of Kaiping of Liang. The founding emperor's original name was Wen, Emperor Xizong of Tang bestowed the name Quanzhong. At this time, he accepted the abdication of the Tang Dynasty and ascended the throne, changing his name to Huang. Wuchen year, the second year of Kaiping. An army was raised to defeat Zhang Renbao again at Yudang. At that time, the warships were damaged, and (the soldiers) grabbed spears and floated on the water, barely managing to cross. The family offered a vegetarian meal to a thousand monks to thank the gods (from Zizhi Tongjian). King Wang Shenzhi of Min, previously in the third year of Tianfu of Tang, invited Zen Master Xuefeng Yicun (Xuefeng Yicun Chan Shi), and Zen Master Xuansha Shibei (Xuansha Shibei Chan Shi) into the palace. King (Wang Shenzhi) asked: 'What cause and effect did the Buddha cultivate to become a Buddha?' Xuefeng (Yicun) replied: 'It is necessary to see one's nature to become a Buddha.' King (Wang Shenzhi) said: 'How can one see one's nature?' Xuefeng (Yicun) said: 'Enlightenment is in an instant, non-enlightenment requires kalpas of dust and sand.' This matter cannot be casually instructed. Hundreds and thousands of people in the mountains have secretly worked on this matter for twenty or thirty years, and not even one or two people have been able to undertake it. Moreover, Your Majesty is a secular emperor, with busy government affairs, how can you construct this true Dharma gate? I hope that Your Majesty will temporarily act as the protector of the Buddha Dharma, and save living beings with your pen, wouldn't that be a good thing?' King (Wang Shenzhi) was very happy. In the early years of Kaiping, King (Wang Shenzhi) again invited Xuefeng (Yicun) and Xuansha (Shibei) into the palace, requesting instruction on the mind Dharma. Xuefeng (Yicun) called out: 'Your Majesty, listen attentively. The illusory empty body is Your Majesty's Dharmakaya (Fa Shen). Knowing and understanding it is ultimately the true Buddha of Your Majesty's original nature. Your Majesty, the mind should be like wood and stone, like the void, observe the mind as no-mind, arising from forgetting thoughts, my mind naturally becomes empty and silent, and then one realizes the true form. Hundreds of thousands of Samadhi (San Mei) wisdoms are all in Your Majesty's heart. Now that Your Majesty knows the original nature, let go of it all at once, and do not generate even the slightest thought. This is called merit without effort, and merit is not wasted. This is the profound meaning of the Buddha, I hope that Your Majesty will make a great vow, maintain it, and become a Buddha, it is not easy to be subject to reincarnation.'
王禮師曰。百生慶幸得逢指示。師向王言。但唸唸常空寂。日用大果因。但佈施廣作利益。併爲助道之門。不拘有無之見。一切自在。修無功用。王拜謝。奉金二十鋌。二師俱不受。王又問玄沙。此一真心。本無生滅。今此一身。從何而有。沙云。此本源真性。遍周沙界。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。請王頻省妄念。歸真合道。大王於是作禮。信受奉行。
閩王入萬歲寺。見佛像。問晏國師。是什麼佛。師云。請大王鑑。王云。鑒不是佛。師云。是什麼。王無語。
閩王。請羅山閑禪師。開堂升座。才斂衣[(廠@?)*頁]視云。珍重。便下座。王乃執師手云。靈山一會。何異今日。師云。將謂大王是個俗漢。
閩王。請建州夢筆和尚齋。王問。和尚將得筆來也。無師云不是稽山繡管。慚非月里兔毫。大王既垂[(廠@?)*頁]問。山僧敢不通呈。又問。如何是法王。師云。不是夢筆家風。王領旨。
己巳 開平三年。湖南楚王馬殷。因衡山道正表奏。乞與僧論義。王請云蓋志安禪師。至茶罷。師就王借劍一口。乃握劍問道正云。你本教云。恍恍惚惚。其中有物。是什麼物。杳杳冥冥。其中有精。是什麼
【現代漢語翻譯】 現代漢語譯本： 王禮師說：『我百般慶幸能夠得到您的指示。』 師父對閩王說：『只要唸唸常保持空寂，日用中自然會有大的善果。要廣行佈施，多做利益眾生的事情，這些都是輔助修道的門徑。不要執著于有無的見解，一切都會自在。修習時要達到無功用的境界。』 閩王拜謝，奉獻黃金二十鋌，但兩位師父都不接受。閩王又問玄沙（禪師名）：『這一真心，本來沒有生滅，如今這一個身體，是從哪裡來的呢？』 玄沙說：『這本源真性，遍佈整個沙界。因為妄想的緣故，才產生了一點識性，從父母的妄緣而生，便因此而延續生命，承受各種各樣的痛苦。身體因此有了輪迴。佛，是覺悟的意思。大王既然已經覺悟了，就不會墮入惡趣。請大王時常反省自己的妄念，迴歸真性，與道相合。』 閩王於是行禮，信受奉行。
閩王進入萬歲寺，看見佛像，問晏國師（禪師名）：『這是什麼佛？』 國師說：『請大王自己鑑別。』 閩王說：『鑑別不是佛。』 國師說：『那是什麼？』 閩王無言以對。
閩王請羅山閑禪師（禪師名）開堂升座。禪師才提起衣角，看了看，說：『珍重。』 便下座。閩王於是握著禪師的手說：『靈山一會，和今天有什麼不同？』 禪師說：『我本以為大王是個俗人。』
閩王請建州夢筆和尚（禪師名）齋飯。閩王問：『和尚帶來筆了嗎？』 夢筆和尚說：『不是稽山（地名）的繡管筆，慚愧也不是月宮裡的兔毫筆。大王既然垂問，山僧我怎敢不通報一聲。』 又問：『如何是法王？』 夢筆和尚說：『不是夢筆家的家風。』 閩王領會了禪師的旨意。
己巳年，開平三年。湖南楚王馬殷，因為衡山道正（人名）上表奏請，希望與僧人辯論佛法義理。楚王請來云蓋志安禪師（禪師名）。茶罷，禪師就向楚王借了一口劍，於是握著劍問道正說：『你本來的教義說：『恍恍惚惚，其中有物。』 這是什麼物？『杳杳冥冥，其中有精。』 這是什麼？』
【English Translation】 English version: Wang Lishi said, 'I am a hundred times fortunate to receive your instructions.' The master said to the King, 'Just keep your thoughts constantly empty and still, and great good results will naturally arise in your daily life. Give generously and do more to benefit all beings, as these are all paths to assist in cultivation. Do not be attached to views of existence or non-existence, and everything will be at ease. Cultivate to a state of non-effort.' The King bowed and thanked him, offering twenty ingots of gold, but both masters refused to accept them. The King then asked Xuansha (Zen master's name), 'This one true mind, originally without birth or death, where does this body come from?' Xuansha said, 'This original true nature pervades the entire realm of sand. Because of delusion, a point of consciousness arises, born from the deluded conditions of parents, and thus life continues, enduring all kinds of suffering. The body thus undergoes reincarnation. Buddha means enlightenment. Since Your Majesty is already enlightened, you will not fall into evil realms. Please, Your Majesty, frequently reflect on your deluded thoughts, return to your true nature, and unite with the Dao.' The King then bowed, accepted, and practiced accordingly.
The King of Min entered Wansui Temple, saw a Buddha statue, and asked Zen Master Yan (Zen master's name), 'What Buddha is this?' The master said, 'Please, Your Majesty, discern for yourself.' The King said, 'Discernment is not Buddha.' The master said, 'Then what is it?' The King was speechless.
The King of Min invited Zen Master Luoshan Xian (Zen master's name) to ascend the high seat and begin the Dharma talk. The Zen master just lifted the corner of his robe, looked around, and said, 'Take care.' Then he stepped down from the seat. The King then held the Zen master's hand and said, 'How is the assembly at Vulture Peak (Ling鷲山) different from today?' The Zen master said, 'I thought Your Majesty was a layman.'
The King of Min invited the Monk Mengbi of Jianzhou (Zen master's name) for a vegetarian meal. The King asked, 'Has the monk brought a brush?' Monk Mengbi said, 'It is not the embroidered tube brush from Mount Ji (place name), and I am ashamed that it is not the rabbit hair brush from the moon palace. Since Your Majesty has inquired, how dare this mountain monk not report it.' He then asked, 'What is the Dharma King?' Monk Mengbi said, 'It is not the style of the Mengbi family.' The King understood the Zen master's intention.
In the year of Jisi, the third year of Kaiping. Ma Yin, the King of Chu in Hunan, because Daozheng of Hengshan (person's name) submitted a memorial requesting to debate the meaning of the Buddha-dharma with monks. The King of Chu invited Zen Master Yungai Zhian (Zen master's name). After tea, the Zen master borrowed a sword from the King, and then, holding the sword, asked Daozheng, 'Your original teaching says: 'Vaguely, vaguely, there is something within.' What is this thing? 'Dimly, dimly, there is essence within.' What is it?'
精。道得即不斬。道不得即斬。道正無語。拜求悔過。安師為王曰。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。只是個無主孤魂。王大悅。因斯道流不復紛紜。馬王常詔欽山文䆳禪師。入內問法。時年二十六住山。一日與道士論義。道士立義曰。粗言及細語。皆歸第一義。師曰。道士是佛家奴。士曰。太粗生。師曰。第一義何在。道士無語。王大悅。
燕趙二王。謁趙州稔禪師。師端坐床上。不起身。燕王問。人王尊邪。法王尊邪。州云。若在人人王中尊。若在法法王中尊。王唯然而已。良久云。阿那個是鎮州大王。趙王諾云弟子。師云。老僧濫在山河。不及趍面。左右請為王說法。師乃為說法要。二王讚歎彌敬。
庚午 四年。南嶽惟勤頭陀。集光化以來宗師機緣。為續寶林傳四卷。
壬申 改乾化元年。二年吳越王錢镠。請杭州瑞應幼章禪師于天臺山。建金光明道場。諸郡黑白大會。逾月方散。
乙亥 貞明元年。石門蘊禪師(僧大奇和尚)。住黃岳。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。延入天𠕋府供養。
辛巳 龍德元年。蜀主。吳王。屢以書勸
【現代漢語翻譯】 現代漢語譯本： 精。說得對就免於斬首，說不對就斬首。道正（僧人的名字）無話可說，拜倒請求悔過。安師（僧人的名字）問國王說：『認識這個人嗎？』國王說：『認識。』安師問：『是誰？』國王說：『道正。』安師說：『不是。他的道如果正，應該能對得上臣僧。但他只是個無主的孤魂。』國王非常高興，因此道教的爭論不再紛紛擾擾。馬王經常召欽山文䆳（僧人的名字）禪師入宮詢問佛法。當時文䆳禪師二十六歲，住在山上。一天，他與道士辯論義理。道士立論說：『粗俗的言語和細微的言語，都歸於第一義。』文䆳禪師說：『道士是佛家的奴僕。』道士說：『太粗魯了。』文䆳禪師說：『第一義在哪裡？』道士無話可說。國王非常高興。
燕王和趙王拜訪趙州稔（僧人的名字）禪師。禪師端坐在床上，沒有起身。燕王問：『人王尊貴，還是法王尊貴？』趙州禪師說：『如果在人中，人王尊貴；如果在法中，法王尊貴。』燕王只是應了一聲。過了很久，又問：『哪一位是鎮州大王？』趙王應聲說：『弟子是。』禪師說：『老僧我身處山野，沒能及時拜見。』左右的人請求禪師為二王說法。禪師於是為他們講說佛法的要義，二王讚歎不已，更加敬重。
庚午年，四年。南嶽惟勤（僧人的名字）頭陀，收集光化年間以來各位宗師的機緣，續寫了《寶林傳》四卷。
壬申年，改年號為乾化元年。乾化二年，吳越王錢镠（人名）請杭州瑞應幼章（僧人的名字）禪師到天臺山，建立金光明道場，各地的僧人和信徒大會，歷時一個多月才散去。
乙亥年，貞明元年。石門蘊（僧人的名字）禪師（僧大奇和尚），住在黃岳，後來遷到夾山。經過潭州時，楚王馬氏出城迎接，便問：『如何是祖師西來大道？』禪師說：『好大哥。御駕六龍千古秀，玉街排仗出金門。』楚王非常高興，延請禪師到天𠕋府供養。
辛巳年，龍德元年。蜀主、吳王多次寫信勸說。
【English Translation】 English version: Excellent. If you speak correctly, you will not be beheaded; if you speak incorrectly, you will be beheaded. Daode (name of a monk) had nothing to say and bowed down, begging for repentance. Master An (name of a monk) asked the king, 'Do you know this person?' The king said, 'I know him.' Master An asked, 'Who is he?' The king said, 'Daode.' Master An said, 'No. If his Dao (path, teaching) were correct, he would be able to answer the questions of a monk. But he is just a masterless, wandering spirit.' The king was very pleased, and therefore the disputes of Taoism no longer caused disturbances. King Ma often summoned Chan Master Qinshan Wencuan (name of a monk) into the palace to inquire about the Dharma. At that time, Chan Master Wencuan was twenty-six years old and lived on the mountain. One day, he debated with a Taoist about the principles. The Taoist established the theory, saying, 'Crude words and subtle words all return to the First Principle.' Chan Master Wencuan said, 'The Taoist is a servant of Buddhism.' The Taoist said, 'That's too crude.' Chan Master Wencuan said, 'Where is the First Principle?' The Taoist had nothing to say. The king was very pleased.
King Yan and King Zhao visited Chan Master Zhaozhou Ren (name of a monk). The Chan Master sat upright on the bed and did not get up. King Yan asked, 'Is the king of men more honorable, or the king of Dharma more honorable?' Chan Master Zhaozhou said, 'If among men, the king of men is more honorable; if among Dharma, the king of Dharma is more honorable.' King Yan simply responded with an 'Oh.' After a long time, he asked again, 'Which one is the Great King of Zhenzhou?' King Zhao responded, saying, 'This disciple is.' The Chan Master said, 'This old monk is in the mountains and has not been able to pay respects in time.' The attendants requested the Chan Master to speak the Dharma for the two kings. The Chan Master then spoke the essentials of the Dharma for them, and the two kings praised him greatly and became even more respectful.
In the year Gengwu, the fourth year. The ascetic Nanyue Weiqin (name of a monk) collected the opportunities of the masters since the Guanghua era and continued the 'Baolin Zhuan' (Record of Baolin Monastery) in four volumes.
In the year Renshen, the reign title was changed to Qianhua first year. In the second year of Qianhua, King Qian Liu (name of a person) of Wuyue invited Chan Master Ruiying Youzhang (name of a monk) of Hangzhou to Mount Tiantai to establish the Golden Light Dharma Assembly. Monks and laypeople from various regions gathered, and it lasted for more than a month before dispersing.
In the year Yihai, the first year of Zhenming. Chan Master Shimen Yun (name of a monk) (Monk Daqi) lived in Huangyue and later moved to Jiashan. When passing through Tanzhou, King Ma of Chu came out of the city to greet him and asked, 'What is the Great Dao of the Patriarch's coming from the West?' The Chan Master said, 'Good brother. The imperial carriage with six dragons is eternally beautiful, and the jade street is lined with guards coming out of the golden gate.' The King was very pleased and invited the Chan Master to the Tian𠕋fu for offerings.
In the year Xinsi, the first year of Longde. The Lord of Shu and the King of Wu repeatedly wrote letters to persuade.
晉王稱帝。乃令有司。市玉造法物。黃巢破長安。魏州僧傳真大師。得傳國寶。藏之四十年。至是傳真以為常玉。將鬻之。或曰傳國法也。真詣行臺獻之。將佐稱賀(通鑑)。
後唐
李氏存勖。都鄴遷洛。四主十四年。
癸未 春二月。莊宗即位於晉陽。改元同光。即龍德三年。十月滅梁。
甲申 同光二年。五臺山誠慧。自言能降伏天龍。命召風雨。帝尊信之。親師后妃皇弟太子拜之。誠慧安座不起。群臣莫敢不拜。天時大旱。帝自鄴都。迎之至洛陽祈雨。應期。士民朝夕瞻仰焉。
乙酉 三年。帝幸華嚴寺。問休靜禪師。這個是什麼神。師云。護法神。帝云。沙汰時向甚處去。師云。天垂雨露。不為榮枯。帝悅。賜寶智師號。
丙戌 明宗即位。改元天成。四月莊宗崩。即同光四年。
庚寅 長興元年。四年十一月。明帝崩。愍帝從厚即位。
甲午 歲四月。潞王從珂。莊宗養子。兵至。愍帝出奔。五月。潞王即位。改元清泰。
乙未 二年。金陵國主。迎法眼文益禪師問法。居報恩。賜號凈慧禪師。次遷清涼。立法眼宗○王請師入內庭。看壯丹花索詩。師云。擁[袖-由+毳]對芳叢。由來迥不同。發從今日白。花是去年紅。艷□隨朝露。馨香逐晚
【現代漢語翻譯】 現代漢語譯本 晉王稱帝，於是命令有關官員購買玉石製造祭祀用的法器。黃巢攻破長安時，魏州僧人傳真大師得到傳國玉璽，將其藏匿了四十年。到這時，傳真認為這只是一塊普通的玉石，打算賣掉它。有人說這是傳國玉璽，傳真於是前往行臺獻上玉璽。將領們紛紛祝賀（出自《資治通鑑》）。
後唐
李存勖，都城在鄴，后遷都洛陽。歷經四位君主，共十四年。
癸未年（公元923年）春二月，莊宗在晉陽即位，改年號為同光，即龍德三年。十月，滅亡後梁。
甲申年（公元924年）同光二年，五臺山誠慧自稱能夠降伏天龍，皇帝命令召來風雨。皇帝非常尊信他，親自與后妃、皇弟、太子一起拜見他。誠慧安然端坐不起，群臣沒有誰敢不拜。當時天時大旱，皇帝親自從鄴都迎接他到洛陽祈雨，果然應驗。士民日夜瞻仰他。
乙酉年（公元925年）同光三年，皇帝駕臨華嚴寺，問休靜禪師：『這個是什麼神？』禪師說：『護法神。』皇帝問：『沙汰（指佛教衰敗時期）時，他到哪裡去？』禪師說：『天降雨露，不會因為草木的榮盛或枯萎而有所改變。』皇帝聽后很高興，賜予休靜禪師『寶智』的稱號。
丙戌年（公元926年）明宗即位，改年號為天成。四月，莊宗駕崩，即同光四年。
庚寅年（公元930年）長興元年，四年十一月，明宗駕崩，愍帝李從厚即位。
甲午年（公元934年）四月，潞王李從珂（莊宗的養子）率兵攻至，愍帝出逃。五月，潞王即位，改年號為清泰。
乙未年（公元935年）清泰二年，金陵國主迎接法眼文益禪師問法，讓其居住在報恩寺，賜號『凈慧禪師』，后遷往清涼寺，創立法眼宗。國主請禪師進入內庭，觀賞牡丹花並索要詩作。禪師說：『擁[袖-由+毳]對芳叢，由來迥不同。發從今日白，花是去年紅。艷□隨朝露，馨香逐晚』
【English Translation】 English version The King of Jin declared himself emperor. Consequently, he ordered the relevant officials to purchase jade to create ritual objects. When Huang Chao breached Chang'an, the monk Chuanzhen (Master Chuanzhen) of Wei Prefecture obtained the Imperial Jade Seal, hiding it for forty years. At this point, Chuanzhen considered it to be just an ordinary piece of jade and intended to sell it. Someone said it was the Imperial Jade Seal, so Chuanzhen went to the administrative platform to present the jade seal. The generals congratulated him (from 'Zizhi Tongjian').
Later Tang Dynasty
Li Cunxu, with the capital in Ye, later moved the capital to Luoyang. It lasted for fourteen years under four rulers.
In the spring of the year Guiwei (923 AD), the second month, Zhuangzong (Emperor Zhuangzong) ascended the throne in Jinyang, changing the era name to Tongguang, which was also the third year of Longde. In October, he destroyed the Later Liang Dynasty.
In the year Jiashen (924 AD), the second year of Tongguang, Chenghui (Chenghui) of Mount Wutai claimed to be able to subdue the dragons of heaven, and the emperor ordered him to summon wind and rain. The emperor greatly respected him, personally bowing to him along with the empresses, imperial brothers, and the crown prince. Chenghui sat still and did not rise, and none of the officials dared not to bow. At that time, there was a great drought, and the emperor personally welcomed him from Yedu to Luoyang to pray for rain, which was indeed answered. The people admired him day and night.
In the year Yiyou (925 AD), the third year of Tongguang, the emperor visited Huayan Temple and asked Chan Master Xiujing (Xiujing): 'What kind of deity is this?' The master said: 'A Dharma-protecting deity.' The emperor asked: 'Where does he go during the time of the Shata (referring to the decline of Buddhism)?' The master said: 'Heaven sends rain and dew, not for the sake of prosperity or decay.' The emperor was pleased and bestowed upon Chan Master Xiujing the title 'Baozhi'.
In the year Bingxu (926 AD), Emperor Mingzong ascended the throne, changing the era name to Tiancheng. In April, Emperor Zhuangzong passed away, which was the fourth year of Tongguang.
In the year Gengyin (930 AD), the first year of Changxing, in the eleventh month of the fourth year, Emperor Mingzong passed away, and Emperor Min (Li Conghou) ascended the throne.
In the year Jiawu (934 AD), in April, Li Congke (Prince of Lu), the adopted son of Emperor Zhuangzong, led troops to attack, and Emperor Min fled. In May, the Prince of Lu ascended the throne, changing the era name to Qingtai.
In the year Yiwei (935 AD), the second year of Qingtai, the ruler of the Jinling Kingdom welcomed Chan Master Fayan Wenyi (Fayan Wenyi) to ask about the Dharma, allowing him to reside in Bao'en Temple, bestowing the title 'Chan Master Jinghui', and later moved him to Qingliang Temple, founding the Fayan School. The ruler invited the master into the inner court to admire peony flowers and requested a poem. The master said: 'Huddling [sleeves] against the fragrant cluster, it is inherently different. My hair turns white today, the flowers were red last year. The vibrant [beauty] follows the morning dew, the fragrance follows the evening.'
風。何須待零落。然後始知空。乃頓悟其意。
清泰三年十月。石敬瑭兵至。而帝自焚死。十一月敬瑭立。唐國滅。
後晉
石氏敬瑭。都汴。二主十一年。
丙申 高祖十一月即位。改元天福。
己亥 上竺僧道端。一夕見山間光明。往視之。得香木。命工刻觀音像。白光煥發。夜亡列燭之光。晝掩大陽之景。像成靈感尤盛。乾祐戊申。有僧從勛見曰。吾游洛。得古佛舍利一顆。寶之久矣。今愿置菩薩毫相中。以助其神翊。師從之。至今舍利現頂冠肉髻間(萑音文)。
庚子 五年。閩王曦。度民為僧。萬一千人。次年于城南西埠。建石塔七層。功未半而光發如蓋者三夕。既成而光耀隆天者又三夕。王慰幸。遂來額曰凈光。而於其下建僧宇焉(長樂集)。
辛丑 劉知遠。微時為晉陽李氏贅婿。嘗牧馬。犯僧田。執而笞之。知遠至晉陽。首召其僧。命坐慰諭。贈遣特厚。眾心大悅(通鑑)。
後漢
劉氏知遠。都汴。初即位太原。后都大梁。二主共四年。
丁未 三月。高祖即位。更名皓。不忘晉。稱元天福十二年。
戊申 十三年正月。漢高祖崩○隱帝立。改元乾祐。
庚戌 乾祐三年。遣使訪河中鳳翔。收瘞戰死及餓莩遣骸。時有
【現代漢語翻譯】 現代漢語譯本 風，何必等到凋零飄落，然後才知道是空無。這才頓悟其中的意義。
清泰三年十月，石敬瑭的軍隊兵臨城下，而皇帝（指後唐末帝李從珂）自焚而死。十一月，石敬瑭稱帝，唐國滅亡。
後晉
石敬瑭，都城在汴州。歷經兩任皇帝，共十一年。
丙申年，高祖（石敬瑭）十一月即位，改年號為天福。
己亥年，上竺寺的僧人道端，一夜之間看見山間有光明。前去檢視，得到香木。於是命工匠雕刻觀音像，白光煥發。夜晚的光芒勝過點燃的蠟燭，白天的光芒掩蓋太陽的光輝。佛像建成后，顯現的靈驗更加顯著。乾祐戊申年，有僧人從勛前來拜見，說：『我遊歷洛陽時，得到一顆古佛舍利，珍藏很久了。現在願意將它安放在菩薩的眉間白毫相中，以助菩薩的神力。』道端法師聽從了他的建議。直到現在，舍利還顯現在頂冠和肉髻之間（萑音wén）。
庚子年，天福五年，閩王王曦，讓百姓出家為僧，人數達一萬一千人。第二年，在城南西埠，建造七層石塔。工程尚未完成，就出現光芒如傘蓋般籠罩的景象，持續了三個夜晚。建成之後，光芒照耀天空，又持續了三個夜晚。閩王非常高興，於是親自題寫匾額，命名為『凈光』，並在塔下建造了僧房（出自《長樂集》）。
辛丑年，劉知遠在落魄時，是晉陽李氏家的女婿。曾經放牧馬匹，侵犯了僧人的田地，被僧人抓住並鞭打。劉知遠到了晉陽后，首先召見了那位僧人，讓他坐下並慰問，贈送的禮物非常豐厚。僧眾們都非常高興（出自《資治通鑑》）。
後漢
劉知遠，都城在汴州。最初在太原即位，後來定都大梁。歷經兩任皇帝，共四年。
丁未年，三月，高祖（劉知遠）即位，改名為劉皓，不忘後晉，沿用天福十二年為年號。
戊申年，天福十三年正月，漢高祖駕崩。隱帝（劉承祐）即位，改年號為乾祐。
庚戌年，乾祐三年，派遣使者前往河中、鳳翔，收斂埋葬戰死和餓死的屍骸。當時有...
【English Translation】 English version Wind. Why wait until withering and falling, then realize it is emptiness? Only then does one suddenly understand its meaning.
In the tenth month of the third year of Qingtai (936 AD), Shi Jingtang's army arrived at the city. The emperor (Li Congke, the last emperor of Later Tang) immolated himself. In the eleventh month, Shi Jingtang ascended the throne, and the Tang dynasty was destroyed.
Later Jin Dynasty
Shi Jingtang, with the capital in Bianzhou. It lasted for eleven years under two emperors.
In the year of Bingshen, the eleventh month, Gaozu (Shi Jingtang) ascended the throne and changed the era name to Tianfu.
In the year of Jihai, the monk Daoduan of Shangzhu Temple saw a light in the mountains one night. He went to investigate and found fragrant wood. He then ordered craftsmen to carve a Guanyin (Avalokiteśvara) statue, which emitted a radiant white light. At night, its light surpassed that of lit candles, and during the day, it overshadowed the sun. After the statue was completed, its spiritual efficacy became even more pronounced. In the year of Qianyou Wushen, a monk named Congxun came to visit and said, 'When I traveled to Luoyang, I obtained an ancient Buddha's śarīra (relic), which I have treasured for a long time. Now I wish to place it in the ūrṇā (white hair between the eyebrows) of the Bodhisattva to enhance its divine power.' Master Daoduan followed his advice. To this day, the śarīra is still visible between the crown and the uṣṇīṣa (fleshy protuberance on the crown of the head) (萑音wén).
In the year of Gengzi, the fifth year of Tianfu, King Xi of Min (Wang Xi) allowed the people to become monks, numbering eleven thousand. The following year, in Xibu south of the city, a seven-story stone pagoda was built. Before the project was completed, a light like a canopy appeared for three nights. After it was completed, the light shone brightly in the sky for another three nights. The king was very pleased and personally inscribed the name 'Jingguang' (Pure Light), and built a monastery beneath it (from 'Changle Ji').
In the year of Xinchou, when Liu Zhiyuan was down on his luck, he was the son-in-law of the Li family in Jinyang. He once grazed horses and encroached on the land of monks, who seized and flogged him. After Liu Zhiyuan arrived in Jinyang, he first summoned that monk, invited him to sit down, and comforted him, giving him generous gifts. The monks were all very pleased (from 'Zizhi Tongjian').
Later Han Dynasty
Liu Zhiyuan, with the capital in Bianzhou. He first ascended the throne in Taiyuan, and later established the capital in D梁 (Daliang). It lasted for four years under two emperors.
In the year of Dingwei, the third month, Gaozu (Liu Zhiyuan) ascended the throne and changed his name to Liu Hao, not forgetting Later Jin, and continued to use the twelfth year of Tianfu as the era name.
In the year of Wushen, the thirteenth year of Tianfu, in the first month, Emperor Gaozu of Han passed away. Emperor Yin (Liu Chengyou) ascended the throne and changed the era name to Qianyou.
In the year of Gengxu, the third year of Qianyou, envoys were sent to Hezhong and Fengxiang to collect and bury the remains of those who died in battle and those who starved to death. At that time, there were...
僧尼聚二萬矣。
後周
郭氏。都汴。三主共十年○來聖節寺院。建道場(見前紀原)。
周太祖 辛亥正月即位。改元廣順。
吳越錢王。命永明道潛禪師。入府授菩薩戒。賜定慧慈化禪師。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。乞隨入寺。何昭應之若是于師號加應真二字。留潛兩月還山。
癸丑 三年。韶國師。因吳越僧義寂曰。智者之教。年祀𥨊遠。必多散矣。唯新羅國有善本。愿藉禪師慈力。使再開東土人天眼目。師以聞王。王乃遣使航海。傳寫以還。迨今天臺俱備者。皆忠懿王。與韶國師之力也。而韶適與智者同姓。疑其後身也(僧史)。
甲寅 四年。太祖崩。紫世宗立。改元顯德。明年來。天下寺院。非來額者並之。凡三千餘所。僧尼凡欲出家者。必聽祖父母。父母。伯叔父之命。惟兩京大名俯。京兆府。青州。聽設戒壇。禁僧俗捨身。斷手足。煉指炷香。帶鉗之類。幻惑流俗(通鑑)。
乙卯 二年。詔郡國。歲造僧帳。有死亡歸俗。皆隨時開落。是歲寺存者。二千七百。廢三萬三百餘(通鑑)事物紀原載。明皇開元十七年。八月十日來。僧尼宜依十六年舊籍。則僧尼供帳。始於此。又僧史略曰。唐文宗太和四年。正月。祠
【現代漢語翻譯】 現代漢語譯本：僧人和尼姑聚集了二萬人。
後周
郭氏，都城在汴梁。三位君主共統治了十年。來聖節寺院建有道場（參見前紀原）。
周太祖 辛亥年正月即位，改年號為廣順。
吳越錢王命令永明道潛禪師進入王府傳授菩薩戒，賜號定慧慈化禪師。一天，道潛禪師想請塔下的羅漢銅像到新寺供養，錢王說：『好啊。』昨天晚上夢見十六尊者，請求跟隨進入寺廟。這是多麼明顯的昭示啊！於是給禪師的稱號加上『應真』二字。道潛禪師在王府住了兩個月后返回山中。
癸丑年，（廣順）三年。韶國師因為吳越僧人義寂說：『智者大師的教義，年代久遠，必定有很多散失了。只有新羅國有好的版本，希望藉助禪師的慈悲力量，使天臺宗的教義在東土重新開啟，使人們重見光明。』道潛禪師將此事稟告錢王，錢王於是派遣使者航海，將天臺宗的典籍傳抄回來。如今今天臺宗的典籍能夠完備，都是忠懿王和韶國師的功勞。而韶國師恰好與智者大師同姓，人們懷疑他是智者大師的後身（僧史）。
甲寅年，（廣順）四年。太祖駕崩，紫世宗即位，改年號為顯德。第二年，下令天下寺院，凡是沒有朝廷批準的寺院全部合併。總共合併了三千多所寺院。凡是想要出家的僧人和尼姑，必須聽從祖父母、父母、伯父叔父的命令。只有兩京（指東京開封府和西京河南府）、大名府、京兆府、青州允許設立戒壇。禁止僧人和俗人捨身、斷手足、煉指炷香、帶鉗之類的幻惑流俗的行為（通鑑）。
乙卯年，（顯德）二年。下詔給各郡國，每年造僧人名冊，有死亡還俗的，都要隨時登記。這一年，存留的寺院有二千七百所，廢棄了三萬三千多所（通鑑）。《事物紀原》記載，唐明皇開元十七年八月十日，僧人和尼姑應該按照開元十六年的舊籍登記。那麼僧尼供帳制度，就是從這個時候開始的。另外《僧史略》記載，唐文宗太和四年正月，祠部
【English Translation】 English version: Monks and nuns gathered to a number of twenty thousand.
Later Zhou Dynasty
The Guo family, with the capital in Bianliang. Three rulers reigned for a total of ten years. The Laishengjie Temple established a Daocheng (see previous Ji Yuan).
Emperor Taizu of Zhou ascended the throne in the first month of the Xin Hai year, changing the era name to Guangshun.
King Qian of Wuyue ordered Chan Master Yongming Daoqian to enter the palace and transmit the Bodhisattva precepts, bestowing the title of Chan Master Dinghui Cihua. One day, Daoqian wanted to invite 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 and enter the temple. How clear is this manifestation! Therefore, the title 'Yingzhen' (Truly Responding) was added to the Chan Master's name. Daoqian stayed in the palace for two months before returning to the mountain.
In the Gui Chou year, the third year (of Guangshun), National Teacher Shao said, due to the Wuyue monk Yiji saying, 'The teachings of Master Zhiyi (Zhi Zhe), due to the long passage of time, must have many losses. Only Silla has good versions. I hope to rely on the Chan Master's compassionate power to re-open the Tiantai teachings in the Eastern Land and allow people to see the light again.' The Chan Master reported this matter to the King, who then sent envoys to sail the sea and transcribe the Tiantai scriptures back. Today, the completeness of the Tiantai teachings is all due to the efforts of King Zhongyi and National Teacher Shao. And Shao happens to share the same surname as Master Zhiyi, so people suspect that he is a reincarnation of Master Zhiyi (Monk History).
In the Jia Yin year, the fourth year (of Guangshun), Emperor Taizu passed away, and Emperor Shizong ascended the throne, changing the era name to Xiande. The following year, an order was issued that all temples in the land that had not been approved by the court should be merged. More than three thousand temples were merged in total. All monks and nuns who wished to become monks or nuns had to obey the orders of their grandparents, parents, uncles, and paternal uncles. Only the two capitals (Tokyo Kaifeng Prefecture and Xijing Henan Prefecture), Daming Prefecture, Jingzhao Prefecture, and Qingzhou were allowed to establish ordination platforms. Self-sacrifice, cutting off hands and feet, burning fingers as offerings, wearing pliers, and other behaviors that bewilder the common people were prohibited (Comprehensive Mirror).
In the Yi Mao year, the second year (of Xiande), an edict was issued to the prefectures and states to create a register of monks every year, and any deaths or returns to lay life had to be recorded in a timely manner. In this year, there were 2,700 temples remaining, and more than 33,300 were abolished (Comprehensive Mirror). The 'Shi Wu Ji Yuan' records that on the tenth day of the eighth month of the seventeenth year of Kaiyuan during the reign of Emperor Minghuang of the Tang Dynasty, monks and nuns should be registered according to the old register of the sixteenth year of Kaiyuan. Then the system of monk and nun registers began at this time. In addition, the 'Monk History' records that in the first month of the fourth year of Taihe during the reign of Emperor Wenzong of the Tang Dynasty, the Ministry of Rites
部請。天下僧尼。具名申省。以憑入籍。造帳自太和始也。
丙辰 有僧仁。及為節度使。周行逢信任軍府事皆預之。亦加檢校。司空畜室。出入導從。如王者(通鑑)秋七月。帝以縣官久不鑄錢。而民間多銷錢為器皿佛像。錢益少。九月。始立監。採銅鑄錢。自非州縣官。法物軍器。及寺觀鐘磬鈸鐸之類。聽留。外自余民間銅器佛像。五十日內。悉令輸官。給其直。過期隱匿不輸。五斤以上者。其罪死。不及者論刑有差○上謂侍臣曰。卿輩勿以毀佛為疑。且佛以身世為妄。而利益人為急。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。亦非可惜也。由是群臣不敢言○鎮州大悲觀音像極靈。州之士民。愿以錢代之。制不許。方毀其胸。群力皆墮腕。而遂停其半○時沙門法敏。苦諫不納。乃著顯驗論(北山錄)。
己未 六年。世祖北征。疽發於胸。夏六月。殂于道。年三十九。時恭帝宗訓即位。方七歲。
庚申 顯德七年正月。恭帝禪位於點檢使趙匡胤。是為宋太祖。
楊文公談苑。顯德三年。悉毀銅像鑄錢。世宗謂宰相曰。佛教以頭目髓腦。利益眾生。尚無所惜。復以銅像而愛之乎。宋太祖太宗。目擊其事。由是益信佛法。故受命之初。復興天下佛寺(歐陽公外傳
【現代漢語翻譯】 現代漢語譯本：
太和年間開始，朝廷要求天下所有的僧尼都登記造冊，具名上報戶部，以便統一管理。
丙辰年，有僧人名叫仁，他被節度使周行逢信任，參與軍府事務。周行逢還授予他檢校司空的官職，生活奢侈，出行時儀仗隊如同王者一般。（《資治通鑑》記載）秋季七月，皇帝因為官府長期沒有鑄造錢幣，而民間又大量熔化錢幣制作器皿和佛像，導致錢幣越來越少，於是在九月設立錢監，開採銅礦鑄造錢幣。除了州縣官府、用於祭祀的法器、軍隊的兵器，以及寺廟道觀的鐘磬鈸鐸等物可以保留外，其餘民間的銅器和佛像，都要在五十天內全部上交官府，官府會給予相應的補償。過期隱瞞不交的，五斤以上者處以死刑，不足五斤者則根據情節輕重判刑。皇帝對侍臣說：『你們不要懷疑我這是在毀佛。佛以身世為虛妄，而利益眾生為當務之急。如果佛的真身還在，只要對世人有利，尚且願意割捨佈施，更何況這些銅像呢？如果我的身體可以救濟百姓，我也不會覺得可惜。』因此，群臣都不敢再說什麼。鎮州大悲觀音像非常靈驗，州里的百姓願意出錢代替佛像被毀，皇帝不允許。當毀壞佛像胸部時，工匠們的力量都從手腕上消失了，於是停止了毀壞佛像一半的工程。當時沙門（shamen，佛教出家人的通稱）法敏，極力勸諫皇帝，皇帝不聽，於是他寫了《顯驗論》。（《北山錄》記載）
己未年，即六年，世祖北征，胸部生了毒瘡。夏季六月，在途中去世，年僅三十九歲。當時恭帝宗訓即位，年僅七歲。
庚申年，即顯德七年正月，恭帝將皇位禪讓給點檢使趙匡胤（Zhao Kuangyin），趙匡胤即位，是為宋太祖。
楊文公《談苑》記載，顯德三年，全部毀壞銅像鑄造錢幣。世宗對宰相說：『佛教認為頭目髓腦都可以用來利益眾生，尚且不吝惜，難道還會愛惜這些銅像嗎？』宋太祖和宋太宗親眼目睹了這件事，因此更加相信佛法，所以在登基之初，就恢復了天下所有的佛寺。（歐陽公《外傳》記載） English version:
Beginning in the Taihe era, the court required all monks and nuns throughout the land to be registered and reported to the Ministry of Revenue with their full names for unified management.
In the year of Bingchen, there was a monk named Ren, who was trusted by the Jiedushi (military governor) Zhou Xingfeng and participated in the affairs of the military government. Zhou Xingfeng also granted him the official title of Jianxiao Sikong (inspector of public works), and he lived luxuriously, with an entourage like that of a king when he traveled. (Zizhi Tongjian records) In the seventh month of autumn, the emperor, because the government had not minted coins for a long time, and the people were melting coins to make utensils and Buddha statues, resulting in fewer and fewer coins, established a coin mint in the ninth month to mine copper and mint coins. Except for the state and county governments, ritual instruments for sacrifices, military weapons, and bells, chimes, cymbals, and clappers of temples and monasteries that could be retained, all other folk copperware and Buddha statues had to be handed over to the government within fifty days, and the government would give corresponding compensation. Those who concealed and did not hand them over after the deadline would be sentenced to death for those weighing more than five catties, and those weighing less than five catties would be sentenced according to the severity of the circumstances. The emperor said to his attendants: 'Do not suspect that I am destroying Buddhism. Buddha considers his body and life as illusory, and benefiting sentient beings is the most urgent task. If the Buddha's true body were still here, as long as it was beneficial to the world, he would still be willing to give it away, let alone these bronze statues? If my body can save the people, I would not feel sorry for it either.' Therefore, the courtiers dared not say anything more. The Great Compassion Guanyin (Avalokitesvara) statue in Zhenzhou was very efficacious, and the people of the state were willing to pay money to replace the destruction of the Buddha statue, but the emperor did not allow it. When the chest of the Buddha statue was destroyed, the strength of the craftsmen disappeared from their wrists, so they stopped destroying half of the Buddha statue. At that time, the Shamen (Buddhist monk) Famin, strongly advised the emperor, but the emperor did not listen, so he wrote the 'Xianyan Lun' (Treatise on Manifestations). (Beishan Lu records)
In the year of Jiwei, the sixth year, Emperor Shizu (posthumous title) went on a northern expedition and developed a carbuncle on his chest. In the sixth month of summer, he died on the way, at the age of thirty-nine. At that time, Emperor Gong Zongxun ascended the throne, at the age of only seven.
In the year of Gengshen, the seventh year of Xiande, Emperor Gong abdicated the throne to Zhao Kuangyin, the Dianjian Shi (commander of the imperial guards), who ascended the throne as Emperor Taizu of the Song Dynasty.
Yang Wengong's 'Tanyuan' records that in the third year of Xiande, all bronze statues were destroyed to mint coins. Emperor Shizong said to the prime minister: 'Buddhism believes that the head, eyes, marrow, and brain can be used to benefit sentient beings, and they are not stingy, so would they cherish these bronze statues?' Emperor Taizu and Emperor Taizong of the Song Dynasty witnessed this incident, so they believed in Buddhism even more, so at the beginning of their reign, they restored all the Buddhist temples in the world. (Ouyang Gong's 'Outer Biography' records)
【English Translation】 English version:
Beginning in the Taihe era, the court required all monks and nuns throughout the land to be registered and reported to the Ministry of Revenue with their full names for unified management. In the year of Bingchen, there was a monk named Ren, who was trusted by the Jiedushi (military governor) Zhou Xingfeng and participated in the affairs of the military government. Zhou Xingfeng also granted him the official title of Jianxiao Sikong (inspector of public works), and he lived luxuriously, with an entourage like that of a king when he traveled. (Zizhi Tongjian records) In the seventh month of autumn, the emperor, because the government had not minted coins for a long time, and the people were melting coins to make utensils and Buddha statues, resulting in fewer and fewer coins, established a coin mint in the ninth month to mine copper and mint coins. Except for the state and county governments, ritual instruments for sacrifices, military weapons, and bells, chimes, cymbals, and clappers of temples and monasteries that could be retained, all other folk copperware and Buddha statues had to be handed over to the government within fifty days, and the government would give corresponding compensation. Those who concealed and did not hand them over after the deadline would be sentenced to death for those weighing more than five catties, and those weighing less than five catties would be sentenced according to the severity of the circumstances. The emperor said to his attendants: 'Do not suspect that I am destroying Buddhism. Buddha considers his body and life as illusory, and benefiting sentient beings is the most urgent task. If the Buddha's true body were still here, as long as it was beneficial to the world, he would still be willing to give it away, let alone these bronze statues? If my body can save the people, I would not feel sorry for it either.' Therefore, the courtiers dared not say anything more. The Great Compassion Guanyin (Avalokitesvara) statue in Zhenzhou was very efficacious, and the people of the state were willing to pay money to replace the destruction of the Buddha statue, but the emperor did not allow it. When the chest of the Buddha statue was destroyed, the strength of the craftsmen disappeared from their wrists, so they stopped destroying half of the Buddha statue. At that time, the Shamen (Buddhist monk) Famin, strongly advised the emperor, but the emperor did not listen, so he wrote the 'Xianyan Lun' (Treatise on Manifestations). (Beishan Lu records) In the year of Jiwei, the sixth year, Emperor Shizu (posthumous title) went on a northern expedition and developed a carbuncle on his chest. In the sixth month of summer, he died on the way, at the age of thirty-nine. At that time, Emperor Gong Zongxun ascended the throne, at the age of only seven. In the year of Gengshen, the seventh year of Xiande, Emperor Gong abdicated the throne to Zhao Kuangyin, the Dianjian Shi (commander of the imperial guards), who ascended the throne as Emperor Taizu of the Song Dynasty. Yang Wengong's 'Tanyuan' records that in the third year of Xiande, all bronze statues were destroyed to mint coins. Emperor Shizong said to the prime minister: 'Buddhism believes that the head, eyes, marrow, and brain can be used to benefit sentient beings, and they are not stingy, so would they cherish these bronze statues?' Emperor Taizu and Emperor Taizong of the Song Dynasty witnessed this incident, so they believed in Buddhism even more, so at the beginning of their reign, they restored all the Buddhist temples in the world. (Ouyang Gong's 'Outer Biography' records)
)。
顏丙詩云。後漢明皇教始來。永平優缽火中開。霜鐘漸漸通三界。梵剎徐徐遍九垓。三武滅僧僧不滅。一韓摧佛佛非摧。法門若也無靈驗。應作中華一聚灰。
劉煦授司空平章事撰舊唐史。佛祖異跡並載之。至宋歐陽修撰唐書。皆刪去。司馬光編通鑑。佛祖事蹟。有助國化者。悉刪去之亦不存。此亦一偏見。而獨班然見於典籍。照垂於世。何慊乎哉(統論)。
潭州道林沙門疏言。詣大原府。訪求藏經。高士李節。餞以序曰。業儒之人。喜排釋氏。其論必曰。禹湯文武孔子之代。皆無有釋氏。釋氏興于衰亂之際。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。氣烈而神清。未嘗謁醫。未嘗禱鬼。恬然保順。罔有札瘥之患。固善也。即一夫不幸。而有寒暑風濕之痾。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。嗟呼三代之前世康矣。禹湯文武。德義播之。周公孔子。典教持之。道風雖衰。漸清猶存。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。故怨可得而息也。以菲薄勤苦為修行。以窮達壽夭為
{ "translations": [ "現代漢語譯本：\n\n顏丙詩云：後漢明皇時期佛教開始傳入，永平年間優缽花在火焰中綻放。洪亮的鐘聲漸漸傳遍三界，佛寺慢慢遍佈整個中國。三武滅佛，僧侶卻無法被消滅；一次次的摧毀佛法，佛法卻無法被真正摧毀。佛法如果沒有任何靈驗，早就應該化為中華大地的一堆灰燼了。\n\n劉煦擔任司空平章事時編撰《舊唐史》，將佛祖的奇異事蹟都記載在其中。到了宋代歐陽修編撰《唐書》，都將這些內容刪去了。司馬光編撰《資治通鑑》，對於佛祖的事蹟，凡是對國家教化有幫助的，全部刪去，一點也不保留。這也是一種偏見。然而佛教卻獨自在典籍中顯現，光照於世間。又有什麼可遺憾的呢？（總結評論）\n\n潭州道林寺的沙門上疏說，前往大原府，訪求佛經。高士李節設宴餞行，並作序說：讀書人喜歡排斥佛教，他們的論調一定是說：『禹、湯、文、武、孔子的時代，都沒有佛教。佛教興起于衰亂的時代，應該革除斷絕它，使它不能滋長。』這種論調太粗淺了。他們只知道是這樣，卻不知道為什麼是這樣。請讓我來說說。過去有一個人，面板肥潤，臉色紅潤，氣息旺盛，精神清明，從來沒有看過醫生，從來沒有祈禱過鬼神，安然地保持著健康，沒有一點疾病的憂患，這固然是好事。如果這個人不幸，得了寒暑風濕的疾病，於是鍼灸、按摩的醫術就派上了用場，祈禱消災的事情也紛紛出現。這兩種情況難道不是截然相反嗎？這是因為沒病和有病，情況不同罷了。唉！三代之前，世道康寧。禹、湯、文、武，將德義傳播天下；周公、孔子，將典章教義保持下來。道德風氣即使衰落，但清明的風尚還存在。欺詐不能勝過誠信，邪惡知道躲避善良。三代之後，世道衰敗了。道德風氣大大衰落，欺詐用來掩蓋誠信，善良變得柔弱退讓，邪惡變得強大而橫行。上下互相仇視，激化為怨恨的風俗。佛教的教義，以清凈虛無為禪定，以柔和謙卑為忍辱，所以怨恨可以平息。以簡樸、勤勞、刻苦為修行，以窮困、顯達、長壽、夭折為", "English version:\n\nYan Bing wrote in his poem: 'Buddhism began to be introduced during the reign of Emperor Ming of the Later Han Dynasty; in the Yongping era, the Utpala flower bloomed in the flames. The resounding bell gradually spread throughout the Three Realms (desire realm, form realm, formless realm), and Buddhist temples slowly spread throughout China. The Three Wu Emperors (Emperors Taiwu of Northern Wei, Wu of Northern Zhou, and Wuzong of Tang) tried to eliminate Buddhism, but monks could not be eliminated; repeated destructions of the Dharma, but the Dharma could not be truly destroyed. If the Dharma had no spiritual efficacy, it would have long turned into a pile of ashes on the land of China.'\n\nWhen Liu Xu served as Sikong Pingzhangshi (a high-ranking official), he compiled the 'Old Book of Tang,' recording the miraculous deeds of the Buddha. By the Song Dynasty, when Ouyang Xiu compiled the 'Book of Tang,' he deleted these contents. When Sima Guang compiled the 'Zizhi Tongjian' ('Comprehensive Mirror to Aid in Governance'), he deleted all the deeds of the Buddha that were helpful to the country's education, leaving nothing behind. This is also a kind of prejudice. However, Buddhism alone appears in the classics, shining upon the world. What is there to regret? (Concluding remarks)\n\nA Shramana (Buddhist monk) from Daolin Temple in Tanzhou submitted a memorial, saying that he went to Taiyuan Prefecture to seek Buddhist scriptures. The noble scholar Li Jie hosted a farewell banquet and wrote a preface, saying: 'Scholars like to reject Buddhism, and their argument is always: \'In the times of Yu, Tang, Wen, Wu, and Confucius, there was no Buddhism. Buddhism arose in times of decline and chaos, and it should be abolished and cut off so that it cannot grow.\' This argument is too superficial. They only know that it is so, but they do not know why it is so. Let me explain. In the past, there was a man with plump skin, a ruddy complexion, vigorous breath, and clear spirit, who had never seen a doctor or prayed to ghosts and gods, peacefully maintaining his health without any worries of illness. This is certainly good. If this man is unfortunate and suffers from diseases of cold, heat, wind, and dampness, then the techniques of acupuncture and massage come into use, and prayers for disaster relief also appear one after another. Are these two situations not completely opposite? This is because being sick and not being sick are different situations. Alas! Before the Three Dynasties (Xia, Shang, Zhou), the world was peaceful and prosperous. Yu, Tang, Wen, and Wu spread virtue and righteousness throughout the world; the Duke of Zhou and Confucius maintained the canons and teachings. Even if the moral atmosphere declined, the clear customs still existed. Fraud could not overcome sincerity, and evil knew to avoid goodness. After the Three Dynasties, the world declined. The moral atmosphere greatly declined, fraud was used to cover up sincerity, goodness became weak and yielding, and evil became powerful and rampant. Those above and below hated each other, intensifying into customs of resentment. The teachings of Buddhism take purity and emptiness as Dhyana (meditation), and gentleness and humility as forbearance, so resentment can be calmed. Taking simplicity, diligence, and hard work as practice, and taking poverty, prosperity, longevity, and premature death as'" ], "english_translations": [ "Yan Bing's poem says: 'Buddhism began to arrive during the reign of Emperor Ming of the Later Han Dynasty. In the Yongping era, the Utpala (a mythical flower) bloomed in the flames. The resounding bell gradually spread throughout the Three Realms (desire realm, form realm, formless realm), and Buddhist temples slowly spread throughout the entire land. The Three Wu Emperors (Emperors Taiwu of Northern Wei, Wu of Northern Zhou, and Wuzong of Tang) eradicated monks, but monks could not be eradicated. One Han destroyed the Buddha, but the Buddha was not destroyed. If the Dharma had no spiritual efficacy, it should have become a pile of ashes in China.'", "Liu Xu, while serving as Sikong Pingzhangshi (a high-ranking official), compiled the 'Old Book of Tang,' recording the Buddha's miraculous deeds. By the Song Dynasty, when Ouyang Xiu compiled the 'Book of Tang,' he deleted all of these contents. When Sima Guang compiled the 'Zizhi Tongjian' ('Comprehensive Mirror to Aid in Governance'), he deleted all of the Buddha's deeds that were helpful to the country's education, leaving nothing behind. This is also a kind of prejudice. However, Buddhism alone appears in the classics, shining upon the world. What is there to regret? (General comment).", "The Shramana (Buddhist monk) of Daolin Temple in Tanzhou submitted a memorial, saying that he went to Taiyuan Prefecture to seek Buddhist scriptures. The high-minded scholar Li Jie hosted a farewell banquet and wrote a preface, saying: 'Scholars like to reject Buddhism, and their argument is always: \'In the times of Yu, Tang, Wen, Wu, and Confucius, there was no Buddhism. Buddhism arose in times of decline and chaos, and it should be abolished and cut off so that it cannot grow.\' This argument is too superficial. They only know that it is so, but they do not know why it is so. Let me explain. In the past, there was a man with plump skin, a ruddy complexion, vigorous breath, and clear spirit, who had never seen a doctor or prayed to ghosts and gods, peacefully maintaining his health without any worries of illness. This is certainly good. If this man is unfortunate and suffers from diseases of cold, heat, wind, and dampness, then the techniques of acupuncture and massage come into use, and prayers for disaster relief also appear one after another. Are these two situations not completely opposite? This is because being sick and not being sick are different situations. Alas! Before the Three Dynasties (Xia, Shang, Zhou), the world was peaceful and prosperous. Yu, Tang, Wen, and Wu spread virtue and righteousness throughout the world; the Duke of Zhou and Confucius maintained the canons and teachings. Even if the moral atmosphere declined, the clear customs still existed. Fraud could not overcome sincerity, and evil knew to avoid goodness. After the Three Dynasties, the world declined. The moral atmosphere greatly declined, fraud was used to cover up sincerity, goodness became weak and yielding, and evil became powerful and rampant. Those above and below hated each other, intensifying into customs of resentment. The teachings of Buddhism take purity and emptiness as Dhyana (meditation), and gentleness and humility as forbearance, so resentment can be calmed. Taking simplicity, diligence, and hard work as practice, and taking poverty, prosperity, longevity, and premature death as'" ] }
因果。故賤陋可得安也。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。徒知釋氏因衰代而興。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□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。疾其雕鎪彩繪之小費。吾故曰。能知然不知其所以然也。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。向非吾君洞鑑理源。其何能復立之耶。
山谷居士黃庭堅曰。夫沙門法者。不主資生。行乞取足。日中受供。林不託宿。故趙州以斷薪續禪床。宴坐三十年。藥山以篾繞腹。一日不作則不食。今也毀中民百家之產。而成一屋集農夫十口之食。而飯一僧不亦泰乎。不耕者燕居而玉食。所在常居千百數。是以有會昌之籍沒。窮土木之好。龍象虎豹之區。化為金碧。是以有廣明之除蕩。可不忘耶。主僧行瑛曰。然會昌廣明之詔。其說不
【現代漢語翻譯】 現代漢語譯本：因果關係確實存在。因此，即使出身卑賤的人也能獲得安寧。所以有人說，『必須經歷煩惱才能見到佛性』，這正是衰敗時代風氣的體現。衰敗的時代，人們普遍感到不快樂。如果沒有佛教來拯救，人們的心靈還能寄託在哪裡呢？那些批評佛教興起的人，不去責備衰敗時代的風俗，反而責備佛教的興盛，這就像身患疾病的人，反而責備醫生祈禱和治療。他們只知道佛教因衰敗的時代而興起，卻不知道衰敗的時代需要佛教的拯救。為什麼這麼說呢？因為社會已經病了，人們已經憂愁了，如果沒有佛教使人們安於本分，勇敢的人將會奮起而爭鬥，聰明的人將會冷靜地策劃陰謀，那麼田野鄉間的人們，將會紛紛起義。現在佛教提倡安分守己，不苛求於人，所以賢能聰慧的人士，都心悅誠服。那些不能理解這一點的人是愚蠢的人，他們只會被統治者利用。所以說，動亂的社會能夠安定下來，正是依賴於佛教。那些人只批評寺廟雕樑畫棟的小小花費，所以我說，他們只知其然，而不知其所以然。唐武宗會昌年間，大規模地取締佛教，天下的寺廟，都被拆毀得乾乾淨淨。等到天子剛開始建立自己的年號時，就認識到佛教是不能廢除的，下詔書恢復佛教。唉，佛教對世俗的幫助，已經說得很清楚了。如果不是當今聖上明察事理，又怎麼能夠恢復佛教呢？ 山谷居士黃庭堅（Huang Tingjian，北宋詩人、書法家）說：『沙門（Shamen，佛教出家人的通稱）的法則，是不以積蓄資財為目的，靠乞討來滿足生活所需，每天中午接受供養，不在樹林里過夜。所以趙州（Zhaozhou，唐代禪師趙州從諗）用砍斷的柴火來延續禪床，宴坐了三十年。藥山（Yaoshan，唐代禪師藥山惟儼）用竹篾纏繞腹部，一天不勞動就不吃飯。現在卻毀掉百姓上百家的產業，建成一座寺廟，集中農民十幾戶的糧食，來供養一個僧人，這不是太過分了嗎？那些不耕種的人安逸地居住著，吃著精美的食物，到處都有成百上千的人。因此才有了會昌年間的籍沒（ confiscation of property），窮盡土木的奢華，龍象虎豹居住的地方，變成了金碧輝煌的寺廟，因此才有了廣明年間的盪滌（destruction）。難道可以忘記嗎？』主僧行瑛（Xingying）說：『是的，會昌、廣明（Guangming）年間的詔書，他們的說法不是沒有道理。』
【English Translation】 English version: Causality exists. Therefore, even the lowly can attain peace. Hence, the saying, 'One must experience afflictions to see the Buddha-nature,' which is a reflection of the declining era's spirit. In a declining era, there is generally no joy. If not for Buddhism to save them, where else could people place their hearts? Those who criticize the rise of Buddhism, instead of blaming the customs of the declining era, blame the flourishing of Buddhism, are like a sick man blaming the doctor for praying and administering treatment. They only know that Buddhism arose because of the declining era, but they do not know that the declining era needs the salvation of Buddhism. Why do I say this? Because society is already sick, and people are already worried. If not for Buddhism to allow people to be content with their lot, the brave would rise up and think of fighting, and the wise would quietly plot schemes. Then the people in the fields would rise up in rebellion. Now, Buddhism advocates contentment and does not demand from others, so virtuous and intelligent people are all sincerely convinced. Those who cannot understand this are foolish people, who will only be used by the rulers. Therefore, a chaotic society can be stabilized because of this. Those who criticize the small expenses of carving and painting in temples, I say, they know the what, but not the why. During the late Huichang era (Huichang, reign period of Emperor Wuzong of Tang Dynasty), Emperor Wuzong (Wuzong, Emperor of Tang Dynasty) greatly suppressed Buddhism, and the temples in the world were destroyed as if swept away. When the emperor began to establish his reign title, he recognized that Buddhism could not be abolished and issued an edict to restore it. Alas, the help of Buddhism to the world has already been stated clearly. If not for our current ruler's clear understanding of the principles, how could he have restored it? Huang Tingjian (Huang Tingjian, a poet and calligrapher of the Northern Song Dynasty), a lay Buddhist of Shangu, said: 'The rules of the Shamen (Shamen, a general term for Buddhist monks) are not to accumulate wealth, but to rely on begging to meet their needs, receiving offerings at noon every day, and not staying overnight in the forest. Therefore, Zhaozhou (Zhaozhou, Zen master Zhaozhou Congshen of the Tang Dynasty) used chopped firewood to extend his meditation bed and sat in meditation for thirty years. Yaoshan (Yaoshan, Zen master Yaoshan Weiyan of the Tang Dynasty) wrapped his abdomen with bamboo strips, and would not eat if he did not work for a day. Now, they destroy the property of hundreds of families to build a temple, and concentrate the food of dozens of farmers to feed one monk. Isn't that too much? Those who do not cultivate live comfortably and eat exquisite food, and there are hundreds or thousands of them everywhere. Therefore, there was the confiscation of property during the Huichang era, exhausting the luxury of earth and wood, and the areas where dragons, elephants, tigers, and leopards lived became magnificent temples. Therefore, there was the destruction during the Guangming era (Guangming, reign period of Emperor Xizong of Tang Dynasty). Can we forget it?' The head monk Xingying (Xingying) said: 'Yes, the edicts of the Huichang and Guangming eras, their statements are not without reason.'
過人其人。火其書。廬其居。若夫毗盧宮殿樓閣。充滿十方。于諸境界無所分別。彼又安能廬吾居。有大經卷。量壽三千大千世界。藏於一微塵中。彼又安能火吾書。無我無人。無佛無眾生。彼又安能人吾人。庭堅曰。此上人者。如來藏中之說客。菩薩位中之遊俠耶(開元修造記)。
歷朝釋氏資鑒卷第八
大唐而由五季。烈聖良輔。時英廣運檀心。聿修凈業。貝業之文。宣釋備圓。而結成大藏。拈花之旨。單傳密付。而建立五宗。棋佈講筵。星羅禪席。豈期會昌之變。遽有魏宋之舉。恃賴春回梵苑。殿靄名香。像教郁興。聖儀編跱。瀚海天山之地。盡入提封。龍庭鳳穴之鄉。咸沾聲教。公卿梵侶。衛教扶宗者。皆奈苑之龍麟。並祇園之梓𣏌。謬隨筆而紀之。豈管窺而盡哉。必有英毅挺枝。風格超倫之士。廣而述之。以明後代云。 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第九
閩扆峰沙門 熙仲 集
宋上
宋太祖。姓趙。名匡胤。宣祖第二子。後唐明宗。天成二年歲丁亥。生於洛陽夾馬營中。有神光滿室。異香經宿不散。長入洛。至延壽寺大佛殿西南角。枕柱礎晝寢。有僧見赤蛇入其鼻中。寤而僧問所向。曰欲往澶洲見柴太尉。無資。
僧曰。某有驢子可乘。又以錢帛為獻。遂行。柴公一見奇之。未幾柴太尉為天子。是為周世宗。帝與宣祖俱事之。逮世宗掌禁旅。數立大功。世宗一日。于文書中得一未。長三尺餘。題云點檢作天子。時張永德為殿前點檢使。世宗遂命太祖代之。太祖從辛文悅學。文悅亦有邀駕之夢。及世祖晏駕之日。少主幼沖。太祖密有推戴之意。周顯德七年正月一日。鎮定驛告。河東劉鈞。結戎人入寇。恭帝命太祖北征。即日出愛景門。晚至陳橋驛。軍中苗訓知星。引楚昭輔。仰視日色而指之。見日下復有一日。黑光磨蕩者久。苗訓曰。天命也。是夜五鼓。諸軍畢集曰。我輩蒙犯霜露。為國宣力。而上無長君。功成誰賞我。不如䇿點檢為天子。遲明鋒刃交橫。漸逼寢所。太宗入白其事。太祖驚起。軍校露刃列于庭曰。諸軍無主。愿䇿太尉為天子。太祖未及對。俄以黃袍加其身。諸校羅拜。連呼萬歲。遂扶上馬擁逼南歸。自仁和門入歸公署。宰相范質等。詣崇元殿。召文武百僚。至晡班定。恭帝自內降制。宣徽使引太祖。就龍墀聽命訖。宰相扶掖升殿。服御服。行禪代禮。群臣朝賀。詔改周顯德七年。為建隆元年。國號宋。歲庚申正月五日乙巳也。帝在位十六年。而傳於弟太宗。有光前烈。聖聖相承。城池佛法。五燈由是聯芳。列剎
因茲增重。惜乎七傳而至徽廟。乃明哲之至尊。惑左道之邪說。致有靖康丙午之禍。殃及黎元。金人席捲京城。兩宮后妃北狩。康王隻影渡江。四將潛扶密衛。丁未改元建炎。都於武林。是為高宗。克復之愿未諧。國脈絲懸未斷。雖天步孔艱于軍陣之際。王臣驅馳于鋒鏑之間。猶能注意空宗。講論酬酢。二浙名藍而冠冕江湖。九天雨露而沾滋草木。餘波迨今尚未已也。
宋有國前九主后七主。合一十六君。共三百一十七年。以為南北紀錄云。
藝皇初幸相國寺。至佛殿。像前燒香。問僧錄贊寧。當拜不拜。僧錄奏云。不拜。問其故。云。見在佛不拜過去佛。上微笑頷之 文忠公歐陽修曰。僧錄贊寧頗知書。然適會上意。故以為禮(歸田錄)。
宋將興。江南李後主。忽見州城上有一神現。頭如車輪。額有神珠。手捧金塔。軍民皆見。數日而後沒。嗣是敕凡郡縣。並立天王寺(南史)。
江南國微僧例試經業。歸宗詮禪師徒眾。並習禪觀師乃述偈聞于州曰。比擬忘心合太虛。免教和氣有親疏。誰知道德全無用。今日為僧貴識書。時州牧閱之。與僚佐議曰。旃檀林中必無雜木。惟師一院。特免試經。九帶。
戊辰 開寶元年。高麗國上書。聞求明寺延壽禪師名。遣僧問道。敘弟子禮。奉金
【現代漢語翻譯】 現代漢語譯本：因此更加重視佛教。可惜的是，傳了七代到了徽宗（Huizong），他本是極其聰明睿智的君主，卻被左道邪說迷惑，導致了靖康丙午之禍，殃及百姓。金人席捲京城，兩位皇帝和后妃被擄到北方，康王（Kang Wang）隻身渡江，四位將領暗中扶持保衛，丁未年改元建炎，定都於武林（Wulin），這就是高宗（Gaozong）。克復中原的願望未能實現，國脈像絲線一樣懸著沒有斷絕。即使在軍隊作戰的艱難時刻，王臣們奔波于刀劍之間，仍然能夠關注佛教，進行講論酬唱。二浙（指浙江）的名寺因此在江湖上享有盛名，佛法像九天的雨露一樣滋潤著草木，其影響直到今天還沒有停止。
宋朝有立國前的九位君主和立國后的七位君主，總共十六位君主，共計三百一十七年，作為南北朝的記錄。
藝皇（指宋太宗）剛到相國寺（Xiangguo Temple）時，來到佛殿，在佛像前燒香，問僧錄贊寧（Zanning）。『應該拜嗎？』僧錄回答說：『不拜。』問他原因，他說：『現在佛不拜過去佛。』皇上微笑點頭。文忠公歐陽修（Ouyang Xiu）說：『僧錄贊寧很懂書，只是恰好迎合了皇上的意思，所以才這樣行禮。』（出自《歸田錄》）
宋朝將要興起的時候，江南李後主（Li Houzhu）忽然看見州城上有一位神出現，頭像車輪，額頭上有神珠，手裡捧著金塔，軍民都看見了。幾天後神消失了。於是下令所有郡縣都建立天王寺（Tianwang Temple）。（出自《南史》）
江南國（Jiangnan State）稍微放寬了僧人考試經書的規定。歸宗詮禪師（Guizong Quan Chanshi）的徒弟們都學習禪觀，禪師於是寫了一首偈頌上報給州里：『比擬忘心合太虛，免教和氣有親疏。誰知道德全無用，今日為僧貴識書。』當時州牧看了之後，和僚佐商議說：『旃檀林中必無雜木，只有這位禪師的寺院，特別免除考試經書。』（出自《九帶》）
戊辰年，開寶元年，高麗國（Goryeo）上書，聽說求明寺延壽禪師（Yanshou Chanshi）的名聲，派遣僧人問道，行弟子之禮，奉獻黃金。
【English Translation】 English version: Therefore, Buddhism was given more importance. Unfortunately, after seven generations, it came to Emperor Huizong, who was an extremely intelligent and wise ruler, but he was misled by heretical doctrines, leading to the Jingkang Incident, which brought disaster to the people. The Jin people swept through the capital, and the two emperors and their consorts were taken captive to the north. Prince Kang crossed the river alone, and four generals secretly supported and protected him. In the Dingwei year, the reign was changed to Jianyan, and the capital was established in Wulin, which was Emperor Gaozong. The wish to recover the Central Plains was not fulfilled, and the fate of the country hung by a thread. Even in the difficult times of military operations, when the ministers were running between swords and arrows, they were still able to pay attention to Buddhism and engage in discussions and exchanges. The famous temples of the two Zhe (referring to Zhejiang) thus enjoyed a great reputation in the Jianghu, and the Buddhist teachings, like the rain and dew of the nine heavens, nourished the plants and trees. Its influence has not stopped until today.
The Song Dynasty had nine rulers before its establishment and seven rulers after its establishment, a total of sixteen rulers, totaling three hundred and seventeen years, as a record of the Northern and Southern Dynasties.
When Emperor Yi (referring to Emperor Taizong of Song) first arrived at Xiangguo Temple, he came to the Buddha Hall, burned incense in front of the Buddha statue, and asked the Sanglu Zanning: 'Should I bow?' The Sanglu replied: 'No.' When asked the reason, he said: 'The present Buddha does not bow to the past Buddha.' The Emperor smiled and nodded. Duke Wenzhong Ouyang Xiu said: 'The Sanglu Zanning knows books well, but he just happened to cater to the Emperor's meaning, so he performed the ceremony in this way.' (From 'Gui Tian Lu')
When the Song Dynasty was about to rise, Li Houzhu of Jiangnan suddenly saw a god appear above the state city, with a head like a wheel, a divine pearl on his forehead, and a golden pagoda in his hand. The soldiers and civilians all saw it. A few days later, the god disappeared. Therefore, he ordered all counties and prefectures to build Tianwang Temples. (From 'Nan Shi')
The Jiangnan State slightly relaxed the regulations for monks' examination of scriptures. The disciples of Chan Master Guizong Quan all studied Chan meditation, so the Chan Master wrote a verse and reported it to the state: 'Comparing forgetting the mind to merge with the void, avoiding intimacy and estrangement in harmony. Who knows that morality is useless, today being a monk values knowing books.' At that time, the governor read it and discussed with his colleagues, saying: 'There must be no miscellaneous trees in the sandalwood forest, only this Chan Master's temple, specially exempting the examination of scriptures.' (From 'Jiu Dai')
In the year Wuchen, the first year of Kaibao, the Goryeo State submitted a letter, hearing of the reputation of Chan Master Yanshou of Qiuming Temple, sending monks to ask questions, performing the disciple's ceremony, and offering gold.
絲伽黎水晶數珠金澡瓶等物。仍令彩𦘕中國圖本僧三十員。受法相繼歸國。各化一方。其國主玉徽。常看華嚴經。愿生中國。一夜夢到中華。所歷界界。皆如其圖。覺而述偈曰。惡業因緣近契丹。一年朝貢幾多般。夢中忽到中華地。可借中宵漏滴殘(編年)。
乙亥 太宗即位。
丙子 太平興國元年。幸開寶寺燒香。見僧看經。帝問看什麼經。云仁王護國經。帝曰。既是寡人經。因甚在卿手裡。僧無語。雪竇顯代云。皇天無親。惟德是輔○帝見僧來朝。問甚處。僧奏云。靈山一別。直至於今。帝云。以何為驗。僧默然。雪竇代云。貧道得得而來○帝因寂大師進三界圖。帝問。朕居何界。寂無對。保寧勇代云。陛下何處不稱尊○帝一日擎缽。問宰相王隨。既是大庾嶺頭提不起底。為甚在寡人手裡。隨無語。石霜代云。陛下有力○帝常夢神人。請陛下發菩提心。早朝宣問左右街。菩提心作么生髮。雪竇代云。實謂今古罕聞。
己卯 五年。僧錄贊寧。撰僧史十卷進呈。有旨入藏。贊寧仍充史館編修。壽至八十四。時王處訥亦在館中。通星曆。推其命。孤薄三命禽略六壬遁甲。俱無壽貴之。處訥謂寧曰。師生時。正天貴星臨門。必有烈士侯王在戶否。寧曰。母長謂生時方臥草錢。文穆王元瓘。往臨安縣
【現代漢語翻譯】 現代漢語譯本：絲伽黎（Sijiali，人名）水晶數珠、金澡瓶等物品。並派遣擅長繪畫的中國僧侶三十人，讓他們接受佛法后依次歸國，各自教化一方。其國王玉徽（Yuhui），經常閱讀《華嚴經》，希望轉生到中國。一夜夢到中國，所經歷的地方，都和圖畫上的一樣。醒來後作偈說：『惡業因緣使我接近契丹，一年要進貢多少次啊。夢中忽然到了中華之地，可惜中宵的滴漏聲催人醒來。』（編年史記錄）
乙亥年，太宗即位。
丙子年，太平興國元年。皇帝到開寶寺燒香，看見僧人在看經書。皇帝問看什麼經。僧人回答說《仁王護國經》。皇帝說：『既然是寡人的經，為什麼在你手裡？』僧人無話可說。雪竇顯（Xuedouxian，人名）代為回答說：『皇天無親，惟德是輔。』皇帝看見僧人來朝見，問是哪裡來的。僧人奏答說：『自從靈山一別，直到如今。』皇帝說：『用什麼來驗證？』僧人沉默不語。雪竇代為回答說：『貧道好不容易才來。』皇帝因為寂大師（Jidashi，人名）進獻三界圖，皇帝問：『朕居住在哪個界？』寂大師沒有回答。保寧勇（Baoningyong，人名）代為回答說：『陛下在哪裡不稱尊呢？』皇帝有一天拿著缽，問宰相王隨（WangSui，人名）：『既然是大庾嶺頭上提不起來的東西，為什麼在寡人手裡？』王隨無話可說。石霜（Shishuang，地名）代為回答說：『陛下有力。』皇帝經常夢見神人，請陛下發菩提心。早朝時詢問左右，菩提心要怎麼發？雪竇代為回答說：『實在可以說是古今罕聞。』
己卯年，五年。僧錄贊寧（Zanning，人名）撰寫僧史十卷進呈。有旨意收入藏經。贊寧仍然擔任史館編修。壽命活到八十四歲。當時王處訥（Wangchune，人名）也在館中，精通星曆，推算贊寧的命，說他孤苦命薄，三命禽略、六壬遁甲，都沒有長壽富貴的徵兆。王處訥對贊寧說：『師父出生的時候，正是天貴星臨門，一定有烈士侯王在您家門口吧？』贊寧說：『母親常說我出生的時候正躺在草錢上。』文穆王元瓘（YuanGuan，人名），曾經到臨安縣。
【English Translation】 English version: Sijiali (personal name, meaning unknown)'s crystal rosary, golden bathing bottle, and other items. He also sent thirty Chinese monks skilled in painting, instructing them to receive the Dharma and return to their respective countries in succession, each to transform one region. Their king, Yuhui (personal name, meaning 'Jade Emblem'), often read the Avatamsaka Sutra (Huayan Jing), hoping to be reborn in China. One night, he dreamed of China, and the places he visited were all like the pictures. Upon waking, he composed a verse saying: 'Evil karma brings me close to the Khitans, how many tributes must be paid each year? Suddenly in a dream, I arrived in the land of China, alas, the dripping of the midnight clock urges me to wake!' (Chronicle record)
In the year Yihai, Emperor Taizong ascended the throne.
In the year Bingzi, the first year of the Taiping Xingguo era, the Emperor went to Kaibao Temple to burn incense and saw a monk reading a scripture. The Emperor asked what scripture he was reading. The monk replied, 'The Benevolent Kings Sutra Protecting the Country (Renwang Huguo Jing).' The Emperor said, 'Since it is my scripture, why is it in your hands?' The monk was speechless. Xuedouxian (personal name, meaning 'Snowy Valley Manifestation') answered on his behalf, 'Heaven has no favorites, it only assists virtue.' The Emperor saw a monk coming to court and asked where he was from. The monk replied, 'Since our parting at Vulture Peak (Lingshan), until now.' The Emperor said, 'What is the proof?' The monk remained silent. Xuedou answered on his behalf, 'This poor monk has come with great difficulty.' Because Master Ji (Jidashi, personal name, meaning 'Silent Great Master') presented a map of the Three Realms, the Emperor asked, 'Which realm do I reside in?' Master Ji did not answer. Baoningyong (personal name, meaning 'Protecting Peace Courage') answered on his behalf, 'Where does Your Majesty not deserve respect?' One day, the Emperor held a bowl and asked the Chancellor Wang Sui (WangSui, personal name, meaning 'King Follow'): 'Since it is something that cannot be lifted at the top of Dayu Mountain, why is it in my hands?' Wang Sui was speechless. Shishuang (place name, meaning 'Stone Frost') answered on his behalf, 'Your Majesty is powerful.' The Emperor often dreamed of a divine being, requesting His Majesty to arouse the Bodhi mind. In the early court, he asked those around him, how does one arouse the Bodhi mind? Xuedou answered on his behalf, 'It can truly be said to be rarely heard of in ancient and modern times.'
In the year Jimao, the fifth year, the Sangha Registrar Zanning (Zanning, personal name, meaning 'Praise Tranquility') compiled and presented ten volumes of monastic history. An edict was issued to include it in the Tripitaka. Zanning continued to serve as a compiler in the History Office. He lived to the age of eighty-four. At that time, Wang Chune (Wangchune, personal name, meaning 'King Live Simplicity') was also in the office, proficient in astrology and calendrical calculations. He predicted Zanning's fate, saying that he was lonely and unfortunate, and that neither the Three Fates, the Bird Strategy, the Six Ren, nor the Dun Jia showed signs of longevity or wealth. Wang Chune said to Zanning, 'Master, at the time of your birth, the Heavenly Noble Star was right at your door, surely there were martyrs, marquises, or kings at your doorstep?' Zanning said, 'My mother often said that when I was born, she was lying on straw money.' King Wenmu Yuan Guan (YuanGuan, personal name, meaning 'Original Crown'), once went to Lin'an County.
拜瑩。至門雨作。避于屋檐之下甚久。浣浴襁褓而去(綿繡萬花谷)。
錢镠嘗奏。釋迦真身舍利塔。在明州。是阿育王所造。八萬四千。而震旦得十九之一也○太宗命取捨利。禁中供養。御製佛牙贊曰。功成積劫印文端。不是南山得恐難。眼睹數重金色潤。手擎一片玉光寒。煉時百火精神透。藏處千年瑩彩完。定果薰脩真秘密。正心莫作等閑看。廢開寶寺地。造浮屠十一級。以藏之(楊文公談苑)。
帝嘗謂近臣曰。朕曩世嘗親佛座。但未通宿命。不能於此了了見之耳(同前)○帝一日。幸開寶寺塔燒香。見僧問曰。卿是何人。僧云塔主。上曰。寡人塔為甚卿作主。僧無對。雪竇代云。合國咸知。
辛巳 有梵僧法賢。法天。施護三人。自西域來。太宗受佛記。遂建譯經院。募童子五十人。令習學。得江南李王之子惟凈。慧悟盡能通天竺之文。歷晉及唐。有梵僧自五天來。及華人善竺音者相譯。迄開元凡經律論集。共五千四十八卷 國朝會要曰。太平興國七年辛巳六月。造譯經院成。秋七月。車駕幸譯經院。詔梵學僧。筆受綴文。左右街學僧詳定。十二月。選梵學沙門一人。為筆受。義學沙門十人。為證義。其後以惟凈。為梵學筆受○隋文帝。以沙門彥宗。為翻經館學士后。始命僧以官。唐以不
【現代漢語翻譯】 現代漢語譯本： 拜訪瑩。到達門口時下起了雨。在屋檐下避雨很久。為孩子洗了澡，用襁褓包好后離開了（綿繡萬花谷）。
錢镠曾經上奏說，釋迦真身舍利塔在明州，是阿育王建造的，共有八萬四千座，而震旦（中國）得到了其中的十九座。太宗皇帝命人取來舍利，在宮中供養。御製佛牙贊說：『功德圓滿，經過無數劫的積累，佛牙的紋路端正。如果不是在南山得到，恐怕難以見到。親眼看到數重金色的光澤，用手捧著，一片玉的光芒寒冷。煉製時經過百火的考驗，精神已經滲透，藏了千年，光彩依然完整。這是通過修行才能得到的真正秘密，要以正心對待，不要等閒視之。』於是廢棄了開寶寺的土地，建造了十一級的浮屠（寶塔），用來藏舍利（楊文公談苑）。
皇帝曾經對近臣說：『朕前世曾經親近佛座，只是沒有通曉宿命，不能在此完全明白地見到。』（同前）皇帝有一天，到開寶寺塔燒香，看見僧人，問道：『你是何人？』僧人說：『是塔主。』皇帝說：『朕的塔為何由你做主？』僧人無言以對。雪竇禪師代為回答說：『合國上下都知道。』
辛巳年，有梵僧法賢（Dharmakaya），法天（Dharmadeva），施護（Danapala）三人，從西域（Western Regions）來。太宗皇帝接受了佛的授記，於是建立了譯經院，招募童子五十人，讓他們學習。得到了江南李王的兒子惟凈（Vimalamitra），他聰慧過人，能夠通曉天竺（India）的文字。歷經晉朝和唐朝，有梵僧從五天（Panca-deva）來，以及華人中精通梵語的人互相翻譯。到開元年間，總共有經、律、論等共五千零四十八卷。《國朝會要》記載：太平興國七年辛巳六月，建造譯經院完成。秋季七月，皇帝的車駕來到譯經院。詔令精通梵文的僧人筆錄綴文，左右街的學僧詳細審定。十二月，選拔梵學沙門一人，作為筆受，義學沙門十人，作為證義。其後任用惟凈，作為梵學筆受。隋文帝任用沙門彥宗作為翻經館學士之後，才開始任命僧人為官。唐朝不……
【English Translation】 English version: Bái Yíng. Reached the gate as rain began. Sheltered under the eaves for a long time. Bathed and swaddled the infant before leaving (Mian Xiu Wan Hua Gu - Brocade Embroidery of Myriad Flowers Valley).
Qián Liú once reported that the Śarīra (relic) Stūpa (tower) of the true body of Śākyamuni (釋迦) was in Míngzhōu (明州), built by Aśoka (阿育王), numbering eighty-four thousand, of which Zhèndàn (震旦 - China) obtained nineteen. Emperor Tàizōng (太宗) ordered the relics to be brought and enshrined in the palace. The Imperial Eulogy on the Buddha's Tooth reads: 'Merit accomplished through accumulated kalpas (劫), the patterns on the tooth are perfect. If not obtained from Nánshān (南山), it would be difficult to see. The multiple layers of golden luster are visible to the eye, holding a piece of jade-like light, cold to the hand. Refined by a hundred fires, its spirit penetrates, stored for a thousand years, its brilliance remains complete. This is the true secret attained through cultivation, treat it with a righteous mind, not as something ordinary.' Consequently, the land of Kāibǎo Temple (開寶寺) was abandoned, and an eleven-tiered pagoda was built to house the relics (Yáng Wéngōng's Anecdotes).
The Emperor once said to his close ministers: 'In my past life, I once sat close to the Buddha's seat, but I have not attained knowledge of past lives, so I cannot fully see it here.' (Ibid.) One day, the Emperor visited the pagoda of Kāibǎo Temple to burn incense, saw a monk, and asked: 'Who are you?' The monk replied: 'The master of the pagoda.' The Emperor said: 'Why do you, sir, preside over my pagoda?' The monk was speechless. Zen Master Xuědòu (雪竇) answered on his behalf: 'The entire country knows.'
In the year Xīnsì, three Brahmacharin (梵僧) monks, Dharmakaya (法賢), Dharmadeva (法天), and Danapala (施護), came from the Western Regions (西域). Emperor Tàizōng received the Buddha's prophecy and established a translation bureau, recruiting fifty young boys to study. He obtained Vimalamitra (惟凈), the son of King Lǐ of Jiāngnán (江南), who was exceptionally intelligent and able to understand the script of India (天竺). Throughout the Jìn (晉) and Táng (唐) dynasties, Brahmacharin monks came from the Five Heavens (五天), and Chinese who were proficient in Sanskrit translated together. By the Kāiyuán era, there were a total of five thousand and forty-eight volumes of Sūtras (經), Vinaya (律), and Śāstras (論). The 'Essentials of the National Dynasty' records: In the seventh year of the Tàipíng Xīngguó era, the translation bureau was completed in the sixth month of Xīnsì. In the seventh month of autumn, the Emperor's carriage visited the translation bureau. An edict was issued for monks proficient in Sanskrit to transcribe and compose, and for the monks of the left and right streets to review in detail. In the twelfth month, one Śrāmaṇera (沙門) proficient in Sanskrit was selected as the scribe, and ten Śrāmaṇeras proficient in doctrine were selected as certifiers. Later, Vimalamitra was appointed as the Sanskrit scribe. Emperor Wéndì of the Suí dynasty appointed the Śrāmaṇera Yànzōng as a scholar of the translation bureau, after which monks were first appointed to official positions. The Táng dynasty did not...
空。為開府儀同三司試鴻臚卿。亦加朝散大夫。筆受以朝臣為之○佛陀多羅。譯圓覺經。房融為筆受。楞嚴經。亦融為也。宋太宗。雍熙四年。法賢。加試光祿卿。階朝散大夫。法天。累試鴻臚卿。加朝散大夫。惟凈。以故吳主煜弟從鑒之子。為梵學筆受。大中祥符間。同譯經。為試光祿卿也(注太祖朝。僧元靄。亦加朝散大夫也 事物紀原)。
上。制金剛經序。略曰。嘆不修之業溥。傷強執之愚述。非下士之所為。豈淺識之能究。大哉聖人之言。深可信服(云云)。
丞相呂公蒙正。洛陽人。微時生緒牢落。大雪彌月。遍千豪右。少有周急者。作詩曰。十謁朱門九不開。滿身風雪又歸來。入門懶睹妻兒面。撥盡寒爐一夜灰。途中遇一僧。憐其窘延歸寺。給食與衣。遺遣鏹之。才經月罄盡。再謁之。僧曰。此非久計。可移家就寺房廊。隨眾給食。可為久計。呂如其言。既不為衣食所困。遂銳志興籍。是年獲鄉薦。僧備仆費衣裝津遣入都。省圍中選殿試。唱名為大魁。初任西京通判。與僧相見如平時。十年除執政。凡遇郊祀俸給並寄閣。上一日問。卿累經郊祀俸給不請何耶。對曰。臣有私恩未報。上結之。以實對。上曰。僧中有如此人邪。賜紫師號以旌異之。呂公逐日晨興禮佛。對天祝曰。不信三寶者。
【現代漢語翻譯】 現代漢語譯本： 空缺。某人被授予開府儀同三司的頭銜，並參加鴻臚卿的考試。也被授予朝散大夫的頭銜。由朝廷官員擔任筆受（記錄和潤色翻譯文稿的人）。 佛陀多羅（Buddhatrata）：翻譯《圓覺經》。房融擔任筆受。《楞嚴經》也是由房融擔任筆受。宋太宗雍熙四年，法賢被加試光祿卿，授予朝散大夫的頭銜。法天多次參加鴻臚卿的考試，被授予朝散大夫的頭銜。惟凈，因為他是前吳國主李煜的弟弟李從鑒的兒子，擔任梵文佛經翻譯的筆受。大中祥符年間，參與翻譯佛經，被授予試光祿卿的頭銜（備註：太祖時期，僧人元靄也被授予朝散大夫的頭銜——出自《事物紀原》）。 皇上撰寫《金剛經序》，大略是說：感嘆不修功德的廣泛，悲傷于頑固執著的愚蠢。這不是下等人才會做的事，也不是淺薄的見識能夠探究的。偉大啊，聖人的言論，深刻而令人信服（此處省略）。 丞相呂蒙正（Lü Mengzheng），洛陽人。年輕時生活困頓，在大雪紛飛的一個月里，拜訪了許多富豪權貴，很少有人願意幫助他。他寫詩說：『十次拜訪朱門九次不開，滿身風雪又歸來。入門懶得看妻兒的臉，撥盡寒爐一夜灰。』途中遇到一位僧人，憐憫他的困境，邀請他到寺廟居住，提供食物和衣服，並贈送錢財。但錢財很快就用完了，於是再次拜訪僧人。僧人說：『這不是長久之計，可以把家搬到寺廟的房廊，跟隨大家一起吃飯，這才是長久之計。』呂蒙正聽從了他的建議。既然不再為衣食所困，於是專心致志地讀書。當年就獲得了鄉試的推薦。僧人準備了僕人、費用和衣服，送他進京趕考。在省試、圍試中都考中，殿試時，被唱名為狀元。初次擔任西京通判，與僧人相見如同往常一樣。十年後，擔任執政。每次遇到郊祀的俸祿都寄存在閣中。皇上有一天問：『你多次經歷郊祀，俸祿都不領取，是什麼原因呢？』回答說：『臣有私人的恩情沒有報答。』皇上追問他。他如實回答。皇上說：『僧人中有這樣的人嗎？』賜予僧人紫衣師號，以表彰他的與衆不同。呂公每天早晨都起來禮佛，對著天空祝願說：『不相信三寶的人，……』
【English Translation】 English version: Vacant. Someone was granted the title of Kaifu Yitong Sansi (開府儀同三司) and participated in the Honglu Qing (鴻臚卿) examination. He was also granted the title of Chaosan Daifu (朝散大夫). A court official served as the bi shou (筆受, the person who records and polishes the translated manuscripts). Buddhatrata (佛陀多羅): Translated the 'Yuanjue Jing' (圓覺經, Sutra of Perfect Enlightenment). Fang Rong (房融) served as the bi shou. The 'Lengyan Jing' (楞嚴經, Surangama Sutra) was also bi shou by Fang Rong. In the fourth year of the Yongxi era of Emperor Taizong of Song, Faxian (法賢) was given an additional examination for Guanglu Qing (光祿卿) and granted the title of Chaosan Daifu. Fatian (法天) participated in the Honglu Qing examination multiple times and was granted the title of Chaosan Daifu. Weijing (惟凈), because he was the son of Li Congjian (李從鑒), the younger brother of the former Wu ruler Li Yu (李煜), served as the bi shou for the translation of Sanskrit Buddhist scriptures. During the Dazhong Xiangfu era, he participated in the translation of Buddhist scriptures and was granted the title of Shi Guanglu Qing (試光祿卿) (Note: During the Taizu era, the monk Yuan Ai (元靄) was also granted the title of Chaosan Daifu - from 'Shiwu Jiyuan' (事物紀原)). The Emperor wrote the preface to the 'Diamond Sutra' (金剛經), roughly saying: Lamenting the vastness of not cultivating merit, grieving over the foolishness of stubborn attachment. This is not something that inferior people would do, nor is it something that shallow knowledge can explore. Great indeed are the words of the sage, deeply trustworthy (omitted here). Chancellor Lü Mengzheng (呂蒙正), a native of Luoyang. When he was young, his life was difficult. During a month of heavy snow, he visited many wealthy and powerful people, but few were willing to help him. He wrote a poem saying: 'Ten visits to the red gate, nine times unopened, returning covered in wind and snow. Entering the door, I am too lazy to look at my wife and children's faces, stirring the cold stove all night long.' On the way, he met a monk who pitied his plight, invited him to live in the temple, provided food and clothing, and gave him money. But the money was quickly used up, so he visited the monk again. The monk said: 'This is not a long-term solution. You can move your family to the temple's corridor and eat with everyone, which is a long-term solution.' Lü Mengzheng followed his advice. Since he was no longer troubled by food and clothing, he devoted himself to studying. In the same year, he obtained a recommendation for the provincial examination. The monk prepared servants, expenses, and clothing, and sent him to the capital to take the examination. He passed the provincial examination and the metropolitan examination, and in the palace examination, he was announced as the top scholar. He first served as the Tongpan (通判) of Xijing, and met the monk as usual. Ten years later, he became a Chancellor. Every time he encountered the salary for suburban sacrifices, he deposited it in the pavilion. One day, the Emperor asked: 'You have experienced suburban sacrifices many times, but you have not received your salary. What is the reason?' He replied: 'I have a private kindness that I have not repaid.' The Emperor pressed him for details. He answered truthfully. The Emperor said: 'Are there such people among the monks?' He bestowed upon the monk a purple robe and the title of Master, to commend his extraordinary qualities. Duke Lü would get up every morning to worship the Buddha, and pray to the sky, saying: 'Those who do not believe in the Three Jewels, ...'
不願生我家。愿子孫世世。食祿于朝。
戊戌 真宗即位。改元咸平。內翰王禹你。疏陳五事。一曰。澄汰僧尼。恐驚駭。且罷度人修寺。一二十年。容目銷鑠。亦救弊之一端也(言行錄)。
二年。參政陳晉公恕。素不信佛。不喜其徒。常謂。廢譯經院。辭甚激切。真宗曰。三教之興。其來已久。前代之毀者多矣。但存而勿論也。
甲辰 景德元年。東吳僧道源。續開平已來。宗師機緣。統集寶林聖胄等傳。為傳燈錄三十卷。詣闕進呈。上覽之嘉賞。命翰林楊億等刊正。入藏頒行。
二年。太宗。陳國公主。八月進封吳國。入資聖寺出家。號慈恩正覺大師。賜名清裕。別建崇真院。以居之。受具戒日。詔天下寺院。各放度一人(並前事物紀原)。
戊申 改大中祥符。九年秋七月。飛蝗蔽天。上詣開寶寺塔。祈禳有感。御製贊曰。西方有聖釋迦文。接物垂慈世所尊。常愿進修增妙果。庶期饒益在黎元○上注遺教經序。夫道非遠。人教本無類。雖蠢動之形各異。而常樂之性斯同。由愛慾之紛綸。致輪迴之增長。是以迦維之聖出世。而流慈舍衛之區。隨機而演法。使含靈而悉度。將順俗以歸真。猶于雙樹之間。普告大乘之眾。示五根之可誡。問四諦之所疑。期法奧之宣揚。俾眾心而堅固
【現代漢語翻譯】 現代漢語譯本： '不願投生到我家，只願我的子孫後代，世世代代都能在朝廷做官，享受俸祿。'
'戊戌年，真宗皇帝即位，改年號為咸平。內翰王禹偁上疏陳述五件事。其中一件是：整頓僧尼，恐怕會引起驚慌，不如停止度牒發放和修建寺廟，一二十年後，這些問題自然會逐漸消失，這也是解決弊端的一個方法。'（《言行錄》記載）
'咸平二年，參知政事陳恕，向來不信佛，也不喜歡僧人。他經常說要廢除譯經院，言辭非常激烈。真宗皇帝說：佛教、道教、儒教的興盛，由來已久。前代的皇帝毀壞它們的例子很多了，我們只要保留它們，不要議論就行了。'
'甲辰年，景德元年，東吳僧人道源，續寫了開平年間以來的禪宗師承機緣，彙集了寶林山聖胄等人的傳記，編成《傳燈錄》三十卷，進獻給皇帝。皇帝看了非常讚賞，命令翰林學士楊億等人校正，收入藏經並頒佈施行。'
'景德二年，太宗皇帝的陳國公主，八月被封為吳國公主，到資聖寺出家，法號慈恩正覺大師，賜名清裕，另外建造崇真院給她居住。在她受具足戒的那天，皇帝下詔天下寺院，各放度一人出家。（以上出自《事物紀原》）'
'戊申年，改年號為大中祥符。大中祥符九年秋七月，蝗蟲遮天蔽日。皇帝到開寶寺塔，祈禱消除災禍，有所感應。御製贊文說：西方有聖人釋迦牟尼（Buddha），以慈悲之心接引眾生，為世人所尊敬。我常常希望自己精進修行，增長微妙的果報，希望能夠饒益百姓。皇帝還親自注解《遺教經序》。大意是：道並不遙遠，教化本來就沒有分別。即使是蠢動的生物，形態各異，但常樂的本性是相同的。由於愛慾的糾纏，導致輪迴的增長。因此，迦毗羅衛國的聖人（釋迦牟尼）出世，在舍衛國一帶傳播慈悲。隨機說法，使一切有情眾生都能得到度化。順應世俗而歸於真理，就像在雙樹之間，普遍告知大乘的眾人，說明五根的可以戒除，詢問四諦的疑惑之處，期望佛法的奧妙得以宣揚，使眾人的心得以堅定。'
【English Translation】 English version: 'I do not wish to be born into my own family. I only wish that my descendants, generation after generation, may hold official positions in the court and enjoy stipends.'
'In the year of WuXu, Emperor Zhenzong ascended the throne and changed the reign title to Xianping. The Inner Academician Wang Yucheng submitted a memorial outlining five matters. One of them was: rectifying the Sangha, fearing it would cause alarm, it would be better to cease issuing ordination certificates and constructing temples. In one or two decades, these problems would naturally diminish, which would also be a way to address the drawbacks.' (Recorded in 'Yan Xing Lu')
'In the second year of Xianping, the Vice-Chancellor Chen Shu, who had never believed in Buddhism and disliked monks, often said that the Sutra Translation Institute should be abolished, his words were very激切. Emperor Zhenzong said: The rise of Buddhism, Taoism, and Confucianism has a long history. Many emperors of previous dynasties destroyed them, but we should just preserve them and not discuss them.'
'In the year of JiaChen, the first year of Jingde, the Eastern Wu monk Daoyuan continued the Chan lineage records since the KaiPing era, compiling the biographies of the Holy Lineage of Baolin Mountain, etc., into thirty volumes of the 'Transmission of the Lamp'. He presented it to the emperor, who praised it greatly and ordered the Hanlin Academician Yang Yi and others to proofread it, include it in the Tripitaka, and promulgate it.'
'In the second year of Jingde, Princess Chen of the Taizong Emperor, was enfeoffed as Princess Wu in August, entered Zisheng Temple to become a nun, with the Dharma name Ci'en Zhengjue (Great Master of Compassionate Grace and Right Enlightenment), and was given the name Qingyu. A separate Chongzhen Courtyard was built for her to reside in. On the day she received the full precepts, the emperor decreed that each temple in the realm could ordain one person.' (Above from 'Shi Wu Ji Yuan')
'In the year of WuShen, the reign title was changed to Dazhong Xiangfu. In the autumn of the ninth year of Dazhong Xiangfu, in July, locusts covered the sky. The emperor went to the pagoda of Kaibao Temple to pray for the elimination of disasters, and there was a response. The imperial praise said: In the West, there is the sage Shakyamuni (Buddha), who receives beings with compassion and is revered by the world. I often hope to diligently cultivate and increase subtle fruits, hoping to benefit the people. The emperor also personally annotated the 'Preface to the Sutra of the Buddha's Last Teaching'. The gist is: The Dao is not far away, and teachings originally have no distinctions. Even though sentient beings are different in form, their nature of constant joy is the same. Due to the entanglement of love and desire, the cycle of rebirth increases. Therefore, the sage of Kapilavastu (Shakyamuni) appeared in the world and spread compassion in the area of Shravasti. He taught according to the circumstances, so that all sentient beings could be liberated. He conformed to the world to return to the truth, just as between the twin trees, he universally informed the assembly of the Mahayana, explaining that the five roots can be restrained, questioning the doubts of the Four Noble Truths, hoping that the mysteries of the Dharma could be proclaimed, so that the minds of all could be strengthened.'
。大悲之念。斯謂至乎。朕祇嗣慶基。[(廠@?)*頁]慚涼德。常遵先訓。庶導秘詮。因覽此經。每懷欽奉。冀流通而有益。因註解以斯形。雖寡昧以難精。幸覃研而克就。仍俾鏤于方板。所期貽厥庶邦。凡在群倫。勉同歸向云耳(以前編年)。
上欲立章獻為后未決。召漣水婁道者入禁。令嬪妃出見。師閱之凡二百許人。皆無語。至章獻忽曰。陛下可善遇此人。帝奇之。意遂定○章獻明肅劉太后。成都人。少隨父下峽。至玉泉寺。有長老善相。謂其父曰。君貴人也。及見后則大驚曰。君之貴在此耳。盍不進京師乎。贈以白金百兩至京。時上判南京。納後宮中。及即位。為才人。進宸妃。至正位。宮闈聲滿天下。仁宗即位。以太后垂簾。昔之玉泉長老。已住儀真長蘆。召至京。首言長蘆無三門。后乃以本宮服用器物成之。際遇一時。其貴可知也。太后垂簾。賜賚不貲(綿繡萬花谷)。
壬戌 乾興仁宗即位。
癸亥 改天聖元年。夏初知寧州楊及。因乾元節。獻繡佛上壽 上贊法華經云。無邊妙義廣含藏。六萬余言七軸裝。白玉齒間流舍利。紅蓮舌上放毫光。喉中甘露涓涓潤。口內醍醐滴滴涼。造罪假饒山嶽重。只消妙法兩三行。
天聖元年十二月。京師定襄代並忻等州地震。上就大慶
【現代漢語翻譯】 現代漢語譯本： 大悲之心念。這可以算是達到極致了嗎？我繼承皇位，深感自己德行不足，常常遵循先帝的教誨，希望能引導闡釋佛經的精妙之處。因為閱讀了這部經書，常常懷著欽佩的心情，希望它能廣泛流傳並對世人有益，因此作註解來闡釋它。雖然我才疏學淺難以精通，但幸好經過深入研究最終得以完成。於是命人將它刻在木板上，希望它能流傳給天下百姓，凡是世間眾人，都能勉力一同歸向佛法。（以上是以前編年史的內容）。 皇上想要立章獻為皇后但尚未決定，召見漣水的婁道士進入皇宮。命令嬪妃出來讓道士看。道士看了大約二百多人，都沒有說話。到了章獻，章獻忽然說：『陛下應該善待這個人。』皇上覺得很奇怪，於是心意就定了。章獻明肅劉太后，是成都人。小時候跟隨父親下峽，到了玉泉寺（寺廟名）。有位長老很會看相，對她的父親說：『您是貴人啊。』等到見到劉氏后就大驚說：『您的富貴就在她身上啊，為什麼不送她去京城呢？』贈送給他白銀一百兩讓他到京城。當時皇上在南京做判官，將劉氏納入後宮中。等到即位后，劉氏為才人，進為宸妃，直到成為皇后，宮闈中到處傳揚她的名聲。仁宗即位后，太后垂簾聽政。以前玉泉寺的長老，已經住在儀真長蘆（地名）。被召到京城，首先說長蘆沒有三門。太后於是用自己宮中使用的器物建成了三門。際遇一時，她的尊貴可以想見。太后垂簾聽政，賞賜的財物數不清。（以上出自《綿繡萬花谷》）。 壬戌年，乾興年間仁宗即位。 癸亥年，改元天聖元年。夏天，知寧州楊及，因為乾元節（節日名），獻上刺繡的佛像為皇上祝壽。皇上讚美《法華經》（佛經名）說：『無邊的妙義廣闊地包含收藏，六萬多字裝在七軸之中。潔白的牙齒間流出舍利（佛教聖物），紅蓮般的舌頭上放出毫光。喉嚨中甘露涓涓流淌，口中醍醐滴滴清涼。犯下的罪過即使像山嶽般沉重，只需誦讀妙法兩三行。』 天聖元年十二月，京師定襄、代州、并州、忻州等地發生地震。皇上前往大慶殿。
【English Translation】 English version: 'The thought of great compassion. Can this be considered the ultimate? I inherited the throne, feeling ashamed of my insufficient virtue, and always followed the teachings of the late emperor, hoping to guide and elucidate the subtleties of the Buddhist scriptures. Because of reading this scripture, I often hold it in reverence, hoping that it can be widely circulated and benefit the world, so I make annotations to explain it. Although I am shallow and difficult to master, fortunately, after in-depth research, it was finally completed. So I ordered it to be engraved on wooden boards, hoping that it can be passed on to the people of the world, and that all beings in the world can strive to return to the Dharma together. (The above is from previous chronicles).' 'The Emperor wanted to establish Zhang Xian as Empress but had not yet decided, so he summoned the Taoist Lou from Lianshui into the palace. He ordered the concubines to come out for the Taoist to see. The Taoist looked at about two hundred people, but said nothing. When it came to Zhang Xian, Zhang Xian suddenly said: 'Your Majesty should treat this person well.' The Emperor found it strange, and so his mind was made up. Empress Zhang Xian Mingsu Liu, was from Chengdu. As a child, she followed her father down the gorge to Yuquan Temple (name of a temple). There was an elder who was good at physiognomy, who said to her father: 'You are a noble person.' When he saw Liu, he was greatly surprised and said: 'Your wealth and nobility lies in her, why not send her to the capital?' He gave him one hundred taels of silver to go to the capital. At that time, the Emperor was a judge in Nanjing, and brought Liu into the harem. When he ascended the throne, Liu was a Talent, advanced to Consort Chen, until she became Empress, and her fame spread throughout the palace. After Emperor Renzong ascended the throne, the Empress Dowager ruled from behind the curtain. The former elder of Yuquan Temple, had already lived in Yizhen Changlu (place name). He was summoned to the capital, and first said that Changlu had no three gates. The Empress Dowager then used the utensils she used in her palace to build the three gates. Her encounter was temporary, and her nobility can be imagined. The Empress Dowager ruled from behind the curtain, and the rewards were countless. (The above is from 'Mian Xiu Wan Hua Gu').' 'In the year of Renxu, Emperor Renzong ascended the throne during the Qianxing period.' 'In the year of Guihai, the era was changed to the first year of Tiansheng. In the summer, Yang Ji, the governor of Ningzhou, presented an embroidered Buddha statue to the Emperor as a birthday gift because of the Qianyuan Festival (name of a festival). The Emperor praised the 'Lotus Sutra' (name of a Buddhist scripture) saying: 'The boundless wonderful meaning is broadly contained and stored, more than 60,000 words are contained in seven scrolls. Relics (Buddhist sacred objects) flow between the white teeth, and light emanates from the red lotus-like tongue. Nectar flows gently in the throat, and ghee drips coolly in the mouth. Even if the sins committed are as heavy as mountains, only two or three lines of the wonderful Dharma need to be recited.' 'In December of the first year of Tiansheng, earthquakes occurred in places such as Dingxiang, Daizhou, Bingzhou, and Xinzhou in the capital. The Emperor went to Daqing Hall.'
殿。集僧道設齋醮祈禱。右司諫韓琦上疏曰。大慶殿者。國之路寢。朝之法宮。陛下非行大禮被法服。則未嘗臨御。臣下非大朝會。則不能一至於庭。豈容僧道凡庸之人。繼日累月。喧雜其上。非所謂正法度尊威嚴也。又曰。鄉者興國寺雙閣災。延及開先祖殿。不逾數刻。但有遺燼。陛下宜正襟以求直言。側身而求庶政。卻乃內自禁掖寺觀並興祭醮。是由卻行以求前揚。湯而止沸。無益之驗昭昭矣。不納○直史館葉清臣上疏。略曰。今災變屢興。陛下泰然不以為異。徒使內侍。走四方治佛事治道科。非謂消復之實也(宋編年)。
天聖六年夏六月。有星流於西南。大如斗。聲如雷。時輔郡又旱。會祈禳于文德殿○御史李佐奏曰。文德殿。乃天子佈政之宮。每遇尖異。命緇黃讚唄于其間。非以嚴外朝也(同上)。
己巳 七年。都尉李遵勖。造天聖廣燈錄三十卷進呈。上親制序。來入藏(同上)。
戊寅 寶元元年。二年六月。同修起居注宗祁上疏。略云。今有三冗。有三費。僧道日益多。而無定數。而又別筑神祠。爭修寺塔。此冗也。帳幄謂之供養。田產謂之常住。道場齋醮。無日不有。此費也。不徭不役。坐享齋名。皆曰不費官帑。自用民財。此誠不逞罔上之尤者。夫民藏於國。國藏於民。財不
【現代漢語翻譯】 現代漢語譯本：
皇宮裡。聚集僧人和道士設定齋醮進行祈禱。右司諫韓琦上疏說：『大慶殿是國家的正殿，是朝廷的法宮。陛下若非舉行重大典禮或穿戴法服，從不輕易駕臨。臣下若非有重大朝會，也不能輕易到達殿庭。怎能容許僧道這些凡庸之人，日復一日，月復一月，喧鬧雜亂地在此之上呢？這不是所謂的端正法度、尊崇威嚴啊。』又說：『先前興國寺的雙閣發生火災，蔓延到開先祖殿，不到幾個時辰，只剩下灰燼。陛下應該端正衣冠以尋求直言，謙卑自身以尋求政事上的建議，卻反而從宮禁內掖的寺觀開始，一起興建祭祀齋醮。這就像是向後行走卻想要向前進，用熱水來停止沸騰，毫無益處的驗證已經非常明顯了。』（皇帝）沒有采納他的建議。
直史館葉清臣上疏，大略是說：『現在災變屢次發生，陛下卻泰然自若，不認為有什麼異常，只是派遣內侍，四處奔走治理佛事和道教科目，這不是消除災禍的實際行動啊。』（《宋編年》） 天聖六年（公元1028年）夏六月，有星劃過西南方天空，大如斗，聲音像雷鳴。當時輔郡又發生旱災，於是（朝廷）在文德殿舉行祈禳儀式。御史李佐上奏說：『文德殿是天子處理政務的宮殿，每當遇到奇異的現象，就命令僧人和道士在其中誦經祈禱，這不是用來整肅朝廷的啊。』（同上） 己巳年（天聖七年，公元1029年），都尉李遵勖，編撰《天聖廣燈錄》三十卷進獻給皇帝。皇帝親自撰寫序言，收入藏經。（同上） 戊寅年（寶元元年，公元1038年），二年六月，同修起居注宗祁上疏，大略是說：『現在有三冗，有三費。僧人和道士日益增多，而且沒有固定的數量，又另外建造神祠，爭相修建寺塔，這是第一冗。帳幔被稱作供養，田產被稱作常住，道場齋醮，沒有一天沒有，這是第一費。不服徭役，不承擔勞務，只是坐著享受齋飯的名義，都說不花費官府的錢財，而是用百姓的錢財，這實在是那些不法之徒欺騙皇上的行為中最嚴重的。百姓的財富藏於國家，國家的財富藏於百姓，財富不流通就會枯竭。』
【English Translation】 English version:
In the palace, monks and Taoists were gathered to set up rituals and pray. Han Qi, the Right Remonstrance Official, submitted a memorial saying: 'The Daqing Hall (Hall of Great Celebration) is the state's main hall, the court's legal palace. Unless Your Majesty is performing a major ceremony or wearing formal attire, you do not lightly visit it. Unless there is a major court assembly, officials cannot easily reach the courtyard. How can we allow monks and Taoists, these ordinary people, to be noisy and disorderly upon it day after day, month after month? This is not what is meant by rectifying the law and respecting dignity.' He also said: 'Previously, the double pavilions of Xingguo Temple (Temple for Flourishing the Nation) caught fire, spreading to the Kaixian Ancestral Hall (Hall for Initiating and Honoring Ancestors), and within a few hours, only ashes remained. Your Majesty should straighten your robes to seek honest words, and humble yourself to seek advice on governance, but instead, you are starting from the temples and monasteries within the inner palace, jointly building sacrificial rituals and ceremonies. This is like walking backward to seek progress, or using hot water to stop boiling, the proof of its futility is obvious.' His advice was not heeded. Ye Qingchen, the Recording Historian, submitted a memorial, roughly saying: 'Now disasters occur frequently, but Your Majesty remains calm and does not consider it strange, merely sending eunuchs to run around managing Buddhist affairs and Taoist subjects, this is not a practical action to eliminate disasters.' (From 'Song Annals') In the sixth year of Tiansheng (1028 AD), in the sixth month of summer, a star streaked across the southwestern sky, as large as a dipper, with a sound like thunder. At that time, Fu Prefecture also experienced a drought, so (the court) held a prayer ceremony in the Wende Hall (Hall of Literary Virtue). The Imperial Censor Li Zuo memorialized, saying: 'The Wende Hall is the palace where the Son of Heaven handles government affairs. Whenever strange phenomena occur, monks and Taoists are ordered to chant scriptures and pray within it, this is not for disciplining the outer court.' (Ibid.) In the year of Jisi (seventh year of Tiansheng, 1029 AD), the Commandant Li Zunxu compiled and presented the 'Tiansheng Extensive Record of Lamps' (Tiansheng Guangdeng Lu) in thirty volumes to the emperor. The emperor personally wrote a preface and had it included in the Buddhist canon. (Ibid.) In the year of Wuyin (first year of Baoyuan, 1038 AD), in the sixth month of the second year, Zong Qi, the Co-reviser of the Daily Records, submitted a memorial, roughly saying: 'Now there are three redundancies and three wastes. The number of monks and Taoists is increasing daily, and there is no fixed number, and they are also separately building shrines and competing to build temples and pagodas, this is the first redundancy. Curtains and canopies are called offerings, fields and properties are called permanent residences, and Taoist ceremonies and vegetarian feasts occur every day, this is the first waste. They do not perform corvée labor, nor do they bear any service, but merely sit and enjoy the name of vegetarian meals, and they all say that they do not spend government funds, but use the people's wealth, this is truly the most serious of those unscrupulous people deceiving the emperor. The people's wealth is stored in the country, and the country's wealth is stored in the people, wealth that does not circulate will wither.'
天來。而由地出。役不使鬼。而得人作。舍國取民。其傷一焉(東都事略)。
辛巳 慶曆元年。二年。蝗潦繼作。上責身引咎。祈佛福祐。知制誥田況上疏。其略曰。致災由役斂重。而民愁怨。未聞陛下。與兩府大臣。議所以救之。乃欲以一爐香數祝牌上塞譴咎。臣所以不得已而言也○是年秋九月。以章得像監修國史。兼譯經院潤文使韓琦。充譯經潤文官。自是譯經潤文。降府入銜矣。
甲申 慶曆四年六月。開寶寺舍利塔災。上遣中貴人。取捨利。迎入內庭供養。頗有光景靈異。合京王公貴人瞻禮。爭施金帛。重修復之 上制贊曰。三皇掩質皆歸土。五帝潛形亦化塵。夫子域中謁是聖。老君世上亦言真。埋軀只見空遺冢。何處將身示後人。惟有吾師金骨在。曾經百鍊色長新○獨起居注余靖上疏曰。五行之占。本是災變。宜誡懼以答天意。而聞有詔。取舊瘞舍利。入禁中。道路傳言。舍利在內庭。有光怪。切恐巧佞之人。推為靈異。再圖營造。臣聞。帝王之道。能勤儉厥德鹹得人心。則雖有危難。后必安濟。自西陲用兵。國帑虛竭。士民諸蓄。十室九虛。陛下如不恤民病。廣事浮費。以奉佛求福。非天下所望也。若以舍利經火不壞。即本在土中。火故不及。若言舍利能出光怪。必有神物憑之。此妄言也
【現代漢語翻譯】 現代漢語譯本： 天降災禍，好像從地裡冒出來一樣。役使百姓卻不使用鬼神，反而要靠人來完成。放棄國家治理而去爭取民心，這已經造成了一種損害（出自《東都事略》）。
辛巳年，慶曆元年、二年，蝗災和水災接連發生。皇上責備自己，引咎自責，祈求佛祖保佑。知制誥田況上書，內容大略是：『導致災禍的原因是徭役賦稅繁重，百姓愁苦怨恨。沒聽說陛下與兩府大臣商議如何救災，卻想用一爐香和幾塊寫滿祝詞的牌位來掩蓋罪責。』我不得已才說這些話。同年秋九月，任命章得像為監修國史，兼任譯經院潤文使韓琦為譯經潤文官。從此以後，譯經潤文的官員，地位降低，需要經過府一級才能進入官銜。
甲申年，慶曆四年六月，開寶寺的舍利塔發生火災。皇上派遣內侍太監，取出舍利，迎入內廷供養。舍利頗有光芒和靈異的景象，京城王公貴族爭相瞻仰禮拜，爭著捐獻金錢布帛，重新修復舍利塔。皇上親自撰寫贊文說：『三皇掩埋屍骨最終歸於塵土，五帝隱藏形體也化為灰塵。孔夫子在世間被尊為聖人，老子在世上也說自己得道成真。埋葬軀體只能看到空空的墳墓，到哪裡去將真身展示給後人？只有我的老師（指佛陀）的金骨還在，經過百鍊顏色長久如新。』
唯獨起居注余靖上書說：『五行之占卜，本來就是預示災變的。應該戒懼反省來回應天意。可是聽說有詔令，取出以前埋葬的舍利，放入皇宮禁中。道路上傳言，舍利在內廷，有光芒怪異的現象。我擔心巧言諂媚的人，會把這說成是靈異，再次圖謀大興土木。我聽說，帝王的治國之道，能夠勤勞節儉，修養德行，得到百姓的擁護，那麼即使有危難，最終也能平安度過。自從西邊用兵以來，國家財政空虛，百姓的積蓄，十戶人家有九家是空的。陛下如果不體恤百姓的疾苦，大肆鋪張浪費，來奉佛求福，這不是天下百姓所希望的。如果說舍利經過火燒而不壞，那是因為它本來就在土中，火燒不到。如果說舍利能發出光芒怪異的現象，那一定是神物依附在上面，這是荒謬的說法。』
【English Translation】 English version: A calamity from Heaven, as if emerging from the earth. Employing the people but not using ghosts, instead relying on humans to accomplish tasks. Abandoning the governance of the state to win the hearts of the people, this has already caused a kind of harm (from 'Dongdu Sh략').
In the year of Xin Si, the first and second years of the Qingli era, locust plagues and floods occurred successively. The Emperor blamed himself, took responsibility, and prayed for the blessings of the Buddha. Tian Kuang, the Drafter of Imperial Edicts, submitted a memorial, the gist of which was: 'The cause of the disasters is the heavy burden of corvée labor and taxes, causing the people to be distressed and resentful. I have not heard of Your Majesty discussing with the two government ministries how to provide relief, but instead wanting to use a censer of incense and several plaques filled with prayers to cover up the blame.' I am compelled to say these words. In the autumn of the same year, September, Zhang Dexiang was appointed as the Supervisor of National History, and Han Qi, the Reviser of the Translation Bureau, was appointed as the Revising Official of the Translation Bureau. From then on, the officials of the Translation Bureau were demoted in status, needing to pass through the prefectural level to enter officialdom.
In the year of Jia Shen, June of the fourth year of the Qingli era, a fire occurred at the Sarira Pagoda of Kai Bao Temple. The Emperor dispatched eunuchs to retrieve the sarira (relics of the Buddha), welcoming them into the inner court for veneration. The sarira displayed scenes of light and miraculous phenomena, and the princes and nobles of the capital vied to pay homage and offer donations of gold and silk, rebuilding the pagoda. The Emperor personally composed a eulogy, saying: 'The Three Sovereigns buried their bones and ultimately returned to dust, the Five Emperors concealed their forms and also turned into ashes. Confucius was revered as a sage in the world, and Lao Tzu also claimed to have attained the Tao. Burying the body only reveals an empty tomb, where can one show the true form to later generations? Only the golden bones of my teacher (referring to the Buddha) remain, having been tempered a hundred times, their color forever new.'
Only Yu Jing, the Recording Official, submitted a memorial, saying: 'The divination of the Five Elements is originally a prediction of disasters. One should be cautious and introspective to respond to the will of Heaven. However, I have heard that there is an edict to retrieve the previously buried sarira and place them in the imperial palace. Rumors spread on the streets that the sarira in the inner court have strange and luminous phenomena. I fear that flattering and sycophantic people will describe this as miraculous and plot to build on a grand scale again. I have heard that the way of the emperor is to be diligent and frugal, cultivate virtue, and gain the support of the people, then even if there are difficulties, one can eventually overcome them peacefully. Since the military campaign in the west, the national treasury has been depleted, and the savings of the people, nine out of ten households are empty. If Your Majesty does not care for the suffering of the people, but indulges in extravagance and waste to worship the Buddha and seek blessings, this is not what the people of the world hope for. If it is said that the sarira are not destroyed by fire, it is because they were originally in the earth, and the fire could not reach them. If it is said that the sarira can emit strange and luminous phenomena, it must be that divine beings are attached to them, this is a preposterous statement.'
。且一塔不能自衛。為火所毀。況藉其福以庇於民哉。昔梁武造長干塔。時舍利亦常有光。及臺城之敗。何能致福。況胡人軍校。皆呼舍利入宮。不祥之語。尤可惡也(以上並編年)。
帝以高麗所貢磨衲衣。賜云居佛印元禪師。翰林蘇軾為贊。其略曰。匣而藏之。見衲而不見師。衣而不匣。見師而不見衲。惟衲與師。非一非兩。眇而視之。蟣虱龍象(金山石刻)。
己丑 皇祐元年。上聞訥禪師名。詔住凈因。訥稱疾不敢奉詔。有旨令舉自代。遂舉懷璉。或曰。聖天子。旌崇道德。遣使持書。恩被泉石。師何固辭。師曰。予濫廁僧倫。視聽不聦。幸安林下。飯蔬飲水。雖佛祖有所不為。況其他耶。先哲有言。大名之下。難以久居。予平生行知足之計。不以聲名自累。若厭於心。何日而足(正法眼藏)○東坡曰。知安則榮。知足則富。避名全節。善始善終。在訥師得之矣(師名居訥。字中敏。梓州中江褰氏子 寶訓)。
二年二月十九日。懷璉禪師至京。于化成殿齋畢。傳宣。效南方儀範演法。宣左街僧錄慈雲大師清滿。啟白謝恩畢。偈曰。帝苑春回。皇家會啟。萬乘既臨于舜殿。兩街獲奉于堯眉。爰當和煦之晨。正是闡揚之日。宜談祖道上副宸衷。謹白。璉遂登座。問答罷。乃曰。古佛堂前曾無
【現代漢語翻譯】 現代漢語譯本：而且一座塔不能保護自己，會被火燒燬，更何況指望它的福佑來庇護百姓呢？過去梁武帝建造長干塔，當時舍利也常常放光，等到臺城兵敗的時候，又怎麼能帶來福佑呢？更何況胡人軍校，都喊著要將舍利送入宮中，這種不吉利的話，尤其令人厭惡（以上都出自編年史）。
皇帝將高麗進貢的磨衲衣，賜給云居佛印元禪師，翰林蘇軾為這件衲衣寫了贊。贊文大意是：『將它裝在匣子里收藏，（人們）看見衲衣卻看不見禪師；將它穿在身上而不裝匣子，（人們）看見禪師卻看不見衲衣。只有衲衣與禪師，非一非二。細小地看它，（卻發現）蟣虱如同龍象。』（金山石刻）。
皇祐元年己丑年，皇帝聽聞訥禪師的名聲，下詔讓他住持凈因寺。訥禪師稱病，不敢奉詔。皇帝下旨讓他推舉一人代替自己，於是他推舉了懷璉。有人說：『聖明天子，表彰崇尚道德，派遣使者拿著詔書，恩澤遍及泉石，禪師為何堅決推辭？』訥禪師說：『我濫竽充數于僧人之中，視力聽力都不好，有幸安居於山林之下，吃蔬菜喝清水。即使是佛祖也有所不為的事情，更何況是其他呢？先哲說過，大名之下，難以長久居住。我平生奉行知足的計劃，不以聲名來拖累自己。如果（對名利）厭倦於心，什麼時候才能滿足呢？』（《正法眼藏》）蘇軾說：『知道安分就感到光榮，知道滿足就感到富有，避開名聲保全節操，善始善終。訥禪師做到了這些。』（禪師名居訥，字中敏，梓州中江褰氏之子，《寶訓》）。
二年二月十九日，懷璉禪師到達京城，在化成殿用齋完畢。傳旨，效仿南方儀範演法。宣左街僧錄慈雲大師清滿，啟白謝恩完畢。偈語說：『帝苑春回，皇家法會開啟。萬乘之君駕臨舜帝之殿，兩街百姓有幸瞻仰堯帝之眉。正當和煦的早晨，正是闡揚佛法的日子。應該談論祖師之道，以符合皇上的心意。』謹此稟告。懷璉於是登上法座，問答完畢，於是說：『古佛堂前，從來沒有……』
【English Translation】 English version: Moreover, a single pagoda cannot defend itself and can be destroyed by fire. How can one rely on its blessings to protect the people? In the past, Emperor Wu of Liang built the Changgan Pagoda, and at that time, the relics often emitted light. But when Taicheng fell, how could it bring blessings? Furthermore, the Hu (non-Han) military officers all shouted to send the relics into the palace, which were ominous words and particularly detestable (the above are all from chronicles).
The Emperor bestowed a worn-out monastic robe offered by Goryeo (Korea) to Chan Master Foyin Yuan of Yunju Monastery. The Hanlin scholar Su Shi wrote a eulogy for it, which roughly said: 'Store it in a box, and one sees the robe but not the master; wear it without boxing it, and one sees the master but not the robe. Only the robe and the master are neither one nor two. View it minutely, and lice become dragons and elephants.' (Jinshan stone inscription).
In the year Ji Chou of the Huangyou era (1049), the Emperor heard of the fame of Chan Master Ne (訥) and issued an edict for him to reside at Jingyin Monastery. Chan Master Ne claimed illness and dared not accept the edict. An imperial decree ordered him to recommend someone to replace him, so he recommended Huailian (懷璉). Someone said: 'The sagacious Emperor honors and exalts virtue, sending envoys with imperial letters, bestowing grace upon springs and rocks. Why does the Master firmly decline?' Chan Master Ne said: 'I am merely an unworthy member of the Sangha, with poor eyesight and hearing. I am fortunate to live peacefully in the mountains, eating vegetables and drinking water. Even the Buddhas and Patriarchs have things they do not do, let alone others. The ancient sages said, 'It is difficult to live long under a great name.' I have always followed a plan of contentment and do not burden myself with fame. If one is weary in the heart, when will one ever be satisfied?' (Zhengfa Yanzang). Su Shi said: 'Knowing peace brings honor, knowing contentment brings wealth, avoiding fame preserves integrity, and a good beginning leads to a good end. Master Ne has attained these.' (The Master's name was Ju Ne (居訥), his courtesy name was Zhongmin (中敏), and he was the son of the Qian family of Zhongjiang, Zizhou (梓州), Baoxun (寶訓)).
On the 19th day of the second month of the second year, Chan Master Huailian arrived in the capital and finished his vegetarian meal at the Huacheng Hall. An edict was proclaimed, instructing him to perform the Dharma according to the southern style. The Senglu (僧錄, monastic registrar) of Zuojie (左街, left street) , Great Master Ciyun Qingman (慈雲清滿), announced the completion of the thanksgiving. The verse said: 'The imperial garden returns to spring, the royal assembly begins. The Emperor arrives at the Shun (舜) Emperor's hall, and the people of both streets are fortunate to behold the Yao (堯) Emperor's countenance. At this harmonious morning, it is the day to expound the Dharma. We should discuss the way of the Patriarchs to accord with the Emperor's wishes.' Respectfully reported. Huailian then ascended the seat, and after the questions and answers, said: 'Before the hall of the ancient Buddha, there has never been...'
異說。流通句內誠有多談。得之者妙用無虧。失之者觸途成滯。所以溪山云月。處處同風。水鳥樹林。頭頭顯道。若向迦葉門下。直得堯風蕩蕩。舜日高明。野老謳歌。漁人鼓舞。當此之時。純樂無為之化。焉知有恁么事。皇情大悅。來住什方凈因禪寺。賜號大覺禪師。
修撰孫公覺華老遺師書曰。三代以降。列聖相承。政通人和。道傳統續。不以佛教未來為欠。周姬訖簶。更秦換漢。憲網刑巢。蔽空絡野。不以佛教已至而革。四海爪分。異說捷出。由唐至五季為甚。庶務萬機。理亂不常。奉佛之教奚益。間有草衣木食巖棲澗飲。不過獨善其身耳。又有名而異行。假而非真。教化未孚。弊乃生歟。師必有以辯之。佇聞其說○師答曰。妙道之意。聖人寓之於易。周衰。先王法壞。禮義日亡。然後奇言異術。間出亂俗。迨我釋迦教入中土。純以第一義示人。始末設為慈悲化物。亦所以趍時也。自生民以來。淳樸未散。三皇之教簡而素。春也。情竇日鑿。五帝之教詳而文。夏也。時與世異。情隨日遷。三王之教密而嚴。秋也。昔商周誥誓。後世學者。有所難曉。彼當時之民。聽之而不違。則俗與今何如也。及其弊而為秦漢靡所不至。天下有不忍聞者。我佛一推之以性命之理。教之以慈悲之行。冬也。天有四時循環。以
【現代漢語翻譯】 現代漢語譯本： 另一種說法是，在流通句中確實有很多值得探討的地方。領悟到的人，其精妙運用不會有任何缺失；迷失的人，處處都會遇到阻礙。所以，溪邊的山、天上的雲和明月，處處都呈現出相同的景象；水鳥、樹木和森林，處處都彰顯著真理。如果能領悟迦葉（Kāśyapa，佛教中的一位重要弟子）的教義，就能感受到堯帝時代的盛世景象，舜帝時代的政治清明。鄉野老翁歌唱，漁人敲鼓起舞。在這樣的時代，人們享受著純粹的快樂和無為而治的教化，哪裡還會知道有什麼其他的事情呢？皇帝非常高興，於是來到什方凈因禪寺居住，並賜予他『大覺禪師』的稱號。
修撰孫公覺華寫信給他的老師說：『自從夏商周三代以來，歷代聖賢相繼傳承，政治清明，人民和睦，道統得以延續。不能因為佛教還沒有傳入就認為有所欠缺。周朝結束，秦朝取代漢朝，法律嚴苛，刑罰繁多，像鳥網一樣密佈天下。也不能因為佛教已經傳入就進行變革。天下四分五裂，各種不同的學說迅速涌現，從唐朝到五代時期尤其嚴重。各種事務繁多，國家時而安定時而混亂，信奉佛教有什麼益處呢？即使有隱居山林、粗茶淡飯的修行者，也不過是獨善其身罷了。還有一些人名聲在外但行為不端，虛假而不真實，教化難以使人信服，弊端因此產生。老師您一定有辦法來辯駁這些觀點，我期待聽到您的見解。』
禪師回答說：『精妙的道理，聖人將其寄託在《易經》中。周朝衰落，先王的法度被破壞，禮義一天天喪失，然後各種奇特的言論和異樣的法術，紛紛出現擾亂社會。等到我佛釋迦牟尼（Śākyamuni，佛教的創始人）的教義傳入中土，完全是用第一義諦來開示世人，從始至終都以慈悲來教化眾生，這也是爲了適應時代的變化。自從有了人類以來，淳樸的風氣還沒有完全消散，三皇（中國傳說中的三位帝王）的教化簡樸而自然，就像春天一樣。人們的情感慾望日益顯露，五帝（中國傳說中的五位帝王）的教化詳細而有文采，就像夏天一樣。時代和社會不同了，人們的情感也隨著時間而變化，三王（夏禹、商湯、周文王）的教化嚴密而嚴格，就像秋天一樣。過去商朝和周朝的誥命誓詞，後世的學者都難以理解，但當時的百姓聽了卻不會違背，那麼當時的社會風俗和現在又有什麼不同呢？等到社會弊端發展到秦漢時期，就變得無所不至，天下有很多讓人不忍心聽聞的事情。我佛就用性命的道理來開導人們，用慈悲的行為來教化人們，就像冬天一樣。天有四季循環，以
【English Translation】 English version: Another perspective states that there is indeed much to discuss within the circulating phrases. Those who grasp it find its wondrous application without flaw; those who lose it encounter obstacles at every turn. Therefore, the streamside mountains, clouds, and moon all present the same scene; water birds, trees, and forests all manifest the truth. If one can comprehend the teachings of Kāśyapa (one of the principal disciples of the Buddha), one can experience the prosperous era of Emperor Yao and the enlightened governance of Emperor Shun. Old men in the fields sing, and fishermen dance to the beat of drums. In such times, people enjoy pure joy and the transformative power of non-action; how would they know of anything else? The Emperor was greatly pleased and came to reside at Shifang Jingyin Zen Monastery, bestowing upon him the title of 'Great Enlightenment Zen Master'.
The compiler Sun Gong Juehua wrote a letter to his old teacher, saying: 'Since the Three Dynasties (Xia, Shang, and Zhou), successive sages have inherited the tradition, with enlightened governance and harmonious people, and the lineage of the Way continues. It is not that something is lacking because Buddhism has not yet arrived. The Zhou Dynasty ended, and the Qin Dynasty replaced the Han Dynasty, with strict laws and numerous punishments, like a bird net covering the world. Nor should there be reform simply because Buddhism has arrived. The world is divided, and various different doctrines quickly emerge, especially from the Tang Dynasty to the Five Dynasties. With numerous affairs and constant changes in governance, what benefit is there in believing in Buddhism? Even if there are practitioners who live in seclusion in the mountains, eating simple food, they are merely benefiting themselves. There are also those who are famous but behave improperly, false and not genuine, whose teachings are not convincing, and thus problems arise. Surely, you, teacher, have a way to refute these views; I await to hear your explanation.'
The Zen Master replied: 'The subtle Way, the sages entrusted to the Book of Changes (Yi Jing). With the decline of the Zhou Dynasty, the laws of the former kings were broken, and ritual and righteousness were lost day by day. Then, strange words and unusual techniques emerged to disturb society. When the teachings of my Buddha Śākyamuni (the founder of Buddhism) entered the Middle Kingdom, they purely used the ultimate truth to enlighten people, from beginning to end using compassion to transform beings, which was also to adapt to the times. Since the beginning of humanity, the simple and honest customs have not completely disappeared. The teachings of the Three Emperors (mythical rulers of China) were simple and natural, like spring. People's emotions and desires became increasingly apparent, and the teachings of the Five Emperors (mythical rulers of China) were detailed and refined, like summer. Times and society changed, and people's emotions changed with time. The teachings of the Three Kings (Yu the Great, Tang of Shang, and King Wen of Zhou) were strict and rigorous, like autumn. In the past, the proclamations and oaths of the Shang and Zhou Dynasties were difficult for later scholars to understand, but the people of that time listened without disobeying. So, how are the customs of that time different from now? When the problems of society developed to the Qin and Han Dynasties, they became all-encompassing, and there were many things in the world that people could not bear to hear. My Buddha then used the principles of life and nature to enlighten people, and used compassionate actions to teach people, like winter. Heaven has four seasons that cycle,
產生萬物。聖人之教。迭相扶持。以化行天下。至其極也。皆不能無弊弊跡也。道則一耳。要當有聖賢世起而救之也(云云)。自漢至今。千有餘載。風俗靡靡。愈薄聖人之列。而鼎立。互相詆訾。不知所從。大道寥寥。莫知返真。良可嘆也。
大宋。皇祐三年。歲辛卯○釋迦如來入般涅槃。至此一千年。
四年十二月九日。遣中使降御問凈因璉禪師曰。才去堅拂人立難當。璉方與眾晨粥。遂起謝恩。以頌進呈曰。有節非干竹。三星繞月宮。一人居日下。弗與眾人同。皇情大悅。上與璉禪師問答。詩頌書以賜之。凡十七篇○華嚴隆公謂。即心是佛頌。乃虛空釘橛。然璉公仰酬御問。應機而然然同時禁林酬對。秘殿談禪。而隆公之言。亦有旨哉(林間錄)。
璉上書獻偈。乞歸老山林。上曰。山即如如體也。將安歸乎。不許云。青山般若如如體。御頌收將甚處歸。賜以龍腦缽盂。璉對使者焚之曰。吾法以壞色衣。以瓦缽食。此缽非法。使者歸奏。上加嘆之。
仁宗與璉禪師。為法喜游。和宸辭句甚多。然皆軌跡上語。初不敢出新奇宏妙之言。至觀其平日所作。則驚人之句甚伙。世疑其瓦注非也。昔宋文帝朝。鮑明遠。為中書舍人。文帝好文章。自謂人莫及。明遠識其旨。故為文多鄙言。世謂其
【現代漢語翻譯】 現代漢語譯本：萬物產生，皆賴聖人的教誨。人們互相扶持，以此教化推行於天下。但即使達到極致，也不能完全避免出現弊端。真理只有一個，關鍵在於是否有聖賢之士應運而起，匡正時弊（此處省略）。自漢朝至今，已有一千多年，社會風氣日漸衰靡，人們離聖人的教誨越來越遠，各種學說像鼎足一樣並立，互相詆譭，使人不知該遵循哪一種。大道顯得如此空虛寂寥，沒有人知道如何迴歸真我，實在令人嘆息。
大宋皇祐三年，歲在辛卯，釋迦如來入般涅槃（nirvana，涅槃）至今已有一千年。
皇祐四年十二月初九，皇帝派遣中使（宦官）傳達御旨，詢問凈因璉禪師（Jingyin Lian Chanshi，凈因璉禪師）說：『剛強之人拂袖而去，令人難以抵擋。』當時璉禪師正在與眾僧一起吃早粥，於是起身謝恩，並呈上頌詞說：『有節並非因為是竹子，三星圍繞著月宮。一人身居太陽之下，與眾人不同。』皇帝非常高興，與璉禪師問答，並將詩頌書寫下來賜給他，共有十七篇。華嚴隆公（Huayan Longgong，華嚴隆公）說：『即心是佛頌』，如同在虛空中釘木樁一樣沒有意義。然而璉公仰承皇帝的垂問，隨機應答，這是自然而然的。雖然當時禁林（皇宮園林）酬對，秘殿（皇宮內殿）談禪，但隆公的話也自有其深意（出自《林間錄》）。
璉禪師上書並獻上偈語，請求告老還鄉，歸隱山林。皇帝說：『山即是如如之體（tathata，真如），將要歸向哪裡呢？』不批準他的請求。璉禪師說：『青山般若（prajna，智慧）如如體，御賜頌詞要收到哪裡去呢？』皇帝賜給他龍腦缽盂（一種珍貴的缽）。璉禪師當著使者的面焚燒了它，說：『我的佛法以穿著壞色（染色）的衣服為尚，以瓦缽吃飯。這個缽不符合佛法。』使者回去稟告，皇帝更加歎賞他。
仁宗皇帝與璉禪師一起進行佛法喜樂的遊歷，唱和的詩句很多，然而都只是在已有的言語上做文章，起初不敢說出新奇宏大的言論。等到看到他平日所作的詩句，則有很多驚人之語。世人懷疑他只是爲了應付皇帝而故意寫得平庸，這是不對的。從前宋文帝時期，鮑明遠（人名）擔任中書舍人（官名）。文帝喜歡文章，自認為沒有人能比得上他。明遠瞭解他的心思，所以寫的文章大多比較淺俗。
【English Translation】 English version: All things are generated through the teachings of the sages. People support each other, using this to spread civilization throughout the world. Even at its peak, it is impossible to completely avoid shortcomings. The truth is one; the key is whether there are sages who arise to correct the ills of the time (omitted here). From the Han Dynasty to the present, more than a thousand years have passed. Social customs have become increasingly decadent, and people are moving further and further away from the teachings of the sages. Various doctrines stand like tripods, criticizing each other, leaving people unsure which to follow. The Great Way appears so empty and desolate that no one knows how to return to their true selves, which is truly lamentable.
In the third year of the Huangyou era of the Great Song Dynasty, the year Xinmao, it has been a thousand years since Shakyamuni Tathagata (釋迦如來) entered Parinirvana (般涅槃).
On the ninth day of the twelfth month of the fourth year of Huangyou, the emperor sent a eunuch (中使) to convey an imperial decree, asking Chan Master Jingyin Lian (凈因璉禪師): 'A strong person leaves with a flick of their sleeve, making it difficult to resist.' At that time, Chan Master Lian was having morning congee with the monks, so he rose to thank the emperor and presented a eulogy, saying: 'It is not because it is bamboo that it has joints; three stars surround the lunar palace. One person dwells beneath the sun, different from the multitude.' The emperor was very pleased, engaging in questions and answers with Chan Master Lian, and wrote down the poems and eulogies to bestow upon him, totaling seventeen pieces. Huayan Longgong (華嚴隆公) said: 'The eulogy 'The Mind Itself is Buddha' is like driving a stake into the void, meaningless.' However, Chan Master Lian respectfully answered the emperor's questions, responding appropriately to the occasion, which was natural. Although there were exchanges in the imperial gardens (禁林) and discussions of Chan in the secret palace (秘殿) at the same time, Longgong's words also had their own profound meaning (from 'Linjian Lu').
Chan Master Lian submitted a letter and offered a verse, requesting to retire and return to the mountains and forests. The emperor said: 'The mountain is the very essence of Suchness (如如體, tathata), where do you intend to return?' He did not approve his request. Chan Master Lian said: 'The green mountains are the Suchness of Prajna (般若, wisdom); where should the imperial eulogy be kept?' The emperor bestowed upon him a dragon brain alms bowl (龍腦缽盂, a precious bowl). Chan Master Lian burned it in front of the envoy, saying: 'My Dharma values wearing dyed robes and eating with a clay bowl. This bowl is not in accordance with the Dharma.' The envoy returned to report, and the emperor admired him even more.
Emperor Renzong and Chan Master Lian engaged in Dharma joy travels together, and there were many poems and verses exchanged, but they were all just elaborations on existing words. Initially, they did not dare to express novel and profound ideas. When one sees the poems he wrote on ordinary days, there are many surprising lines. It is wrong for the world to suspect that he deliberately wrote plainly to cater to the emperor. In the past, during the reign of Emperor Wen of the Song Dynasty, Bao Mingyuan (鮑明遠) served as a drafter (中書舍人). Emperor Wen loved literature and believed that no one could match him. Mingyuan understood his intentions, so his writings were mostly shallow.
才盡實然也。大覺身世兩忘非。明遠委曲事君。而仁宗生知道妙。涕唾辭章。決非宋文所彷彿。然予知璉之智深。而應世之法。不得不爾也(林間錄 師清湋陳氏子)。
甲午 至和元年。上夢。至景德寺門。見龍蟠于地。亟使視之。乃一僧熟睡耳。問其名歸奏。上閱奏名道隆。喜曰吉徴也。明日召至便殿。問宗旨。應對如響斯答。上悅。館于大相國寺。上以偈句相酬。絡繹于道。或入對留宿禁中。禮遇特厚。賜號應制明悟大師。上召隆與璉問話。機鋒迅捷。上悅○隆即奏疏曰。臣本凡庸。混跡市裡。夤緣佛法。依近天顏。出入禁庭。恩渥至厚。薦更歲籥衰病相仍。身未退于山林。坐貪蒙于雨露。因循至此。愧負在顏。恭惟陛下。天縱聖神。生知妙道。染為翰藻。如日昭回下飾萬物。而臣蒙許賡和。侶霧領略才見一班。人雖不言。臣豈無惟。伏見僧懷璉。比自林藪。召至京師。議論得其淵源。詞句特出流輩。禁林侍問。秘殿談禪。臣所不如。舉以自代。伏望聖慈。許臣于廬山一小剎養痾待盡。不勝大馬戀軒之情。疏奏。不允。有旨。于曹門外北。建精舍以居之。賜額曰華嚴禪寺。師既得謝事。喜見顏色。閑居之特奇衲名士日多過從○隆公。夜臥寺閫之外。朝登秘殿之上。揖讓人主。談出世法。有補宗教。蓋所謂
【現代漢語翻譯】 現代漢語譯本：才華耗盡是真實情況。大徹大悟之人身與世事皆可忘卻，明達深遠之人委婉周全地侍奉君主。而仁宗皇帝天生就懂得玄妙的佛理，他的文章如同口水般自然流淌，絕非宋文所能比擬。然而我知道懷璉的智慧深邃，他適應世事的方法，也不得不如此（出自《林間錄》，作者是師清湋，陳氏之子）。
甲午年，至和元年，皇帝做了一個夢，夢見到了景德寺的門前，看見一條龍盤踞在地上。皇帝急忙派人去看，原來是一個僧人正在熟睡。問了他的名字后回報給皇帝，皇帝看了奏章，僧人的名字叫道隆，高興地說這是吉祥的徵兆。第二天，皇帝召見道隆到便殿，詢問佛法宗旨，道隆對答如流。皇帝很高興，安排他住在開封大相國寺。皇帝用偈語與道隆相互唱和，絡繹不絕。有時道隆入宮對答，並留在宮中住宿，皇帝給予他特別優厚的禮遇，賜號『應制明悟大師』。皇帝召見道隆與懷璉一起談話，兩人機鋒迅捷。皇帝很高興。道隆隨即上奏說：『臣本是平庸之人，混跡於市井之中，因為佛法的緣分，得以靠近皇帝。出入宮廷，恩寵非常深厚。加上年紀漸長，身體衰弱多病，還沒有退隱山林，只是貪戀著皇恩雨露。因循至今，心中慚愧。恭敬地認為陛下天生聖明，懂得玄妙的佛理，並將佛理融入文章之中，如同太陽照耀萬物。而臣蒙受恩許，得以附和，如同在霧中領略，才見到一點皮毛。人們雖然不說，臣怎麼能沒有顧慮呢？我看到僧人懷璉，最近從山林中被召到京師，他的議論能夠探究到佛法的淵源，他的文辭特別超出同輩。在禁林中侍奉問答，在秘殿中談論禪法，這些都是我不如他的地方。我推薦他來代替我。希望陛下能夠允許我到廬山的一個小寺廟中養病，等待生命的終結，我非常不捨離開皇帝。』奏疏呈上后，皇帝沒有批準。皇帝下旨，在曹門外北面，建造精舍讓道隆居住，賜名為華嚴禪寺。道隆得以辭去職務，喜悅之情溢於言表。他閑居時非常獨特，很多僧人名士都來拜訪。道隆公晚上睡在寺廟的門檻之外，早上登上皇宮的秘殿之上，與皇帝行揖讓之禮，談論超脫世俗的佛法，對宗教有所補益，大概就是所謂的……
【English Translation】 English version: Exhaustion of talent is indeed the reality. An enlightened one forgets both self and worldly affairs. A wise and far-sighted person serves the ruler with tact and consideration. Emperor Renzong, however, was born with an understanding of profound Buddhist principles. His writings flowed naturally like saliva, unmatched by the writings of Song Wen. Yet, I know that Huai Lian's wisdom is deep, and his way of adapting to the world is necessary (from 'Lin Jian Lu,' by Shi Qingwei, son of the Chen family).
In the year Jiawu, the first year of Zhihe, the Emperor had a dream. He dreamt that he arrived at the gate of Jingde Temple and saw a dragon coiled on the ground. The Emperor quickly sent someone to check, and it turned out to be a monk fast asleep. They asked his name and reported it to the Emperor. The Emperor read the report, and the monk's name was Daolong (道隆, meaning 'attaining the Way'). The Emperor happily said, 'This is an auspicious sign.' The next day, the Emperor summoned Daolong to the side hall and asked about the tenets of Buddhism. Daolong answered fluently and promptly. The Emperor was very pleased and arranged for him to stay at the Great Xiangguo Temple in Kaifeng. The Emperor exchanged verses with Daolong, one after another. Sometimes Daolong entered the palace to answer questions and stayed overnight. The Emperor gave him particularly generous treatment and bestowed upon him the title 'Mingwu Master in Response to Imperial Command' (應制明悟大師). The Emperor summoned Daolong and Huai Lian to converse together, and their exchanges were quick and sharp. The Emperor was very pleased. Daolong then submitted a memorial, saying: 'I am originally a mediocre person, living among the common people. Due to my affinity with Buddhism, I have been able to approach the Emperor. Entering and leaving the palace, the imperial favor has been very deep. Moreover, as I grow older, my body is weakening and ailing. I have not yet retired to the mountains and forests, but I am merely clinging to the imperial grace. Continuing in this way, I feel ashamed. I respectfully believe that Your Majesty is born with sagacity and understands the profound principles of Buddhism, incorporating them into your writings, like the sun illuminating all things. And I have been granted the favor of echoing your words, like glimpsing something in the fog, only seeing a small part. Although people do not say it, how can I not have concerns? I see that the monk Huai Lian (懷璉, meaning 'cherishing jade') has recently been summoned from the mountains and forests to the capital. His discussions can explore the origins of Buddhism, and his writings are particularly outstanding among his peers. Serving and answering questions in the forbidden forest, discussing Chan (禪, Zen) in the secret hall, these are things that I am not as good at as he is. I recommend him to replace me. I hope that Your Majesty will allow me to retire to a small temple on Mount Lu to recuperate and await the end of my life. I am very reluctant to leave the Emperor.' After the memorial was presented, the Emperor did not approve it. The Emperor issued an edict to build a hermitage outside the Cao Gate to the north for Daolong to live in, and named it Huayan Chan Temple (華嚴禪寺, Avatamsaka Zen Temple). Daolong was able to resign from his duties, and his joy was evident. His secluded life was very unique, and many monks and famous scholars came to visit. Master Daolong slept outside the temple threshold at night and ascended to the secret hall of the palace in the morning, exchanging courtesies with the Emperor and discussing the Dharma that transcends the world, which was beneficial to religion, which is probably what is called...'
有異能解一世奇衲也。歿后叢林且聞其名。況機緣語句乎。可為太息(僧寶傳)。
丙申 嘉祐元年。三年國嗣未立。上夜焚香默禱。翌日化城殿具齋。虔請神僧法華大士。俯臨母卻。清晨上道衣凝立以待。俄馳奏言。法華。自右掖門徑趍。侍衛呵止。不可。上笑曰。朕請而來也。有頃至。上曰。朕以儲嗣未立。大臣咸以為言。法華其一決之。師索筆紙。連書十三數十行。擲筆無他語。皆莫測其意。其後英宗登極。乃濮安懿王第十三子。方驗前言也(僧傳)。
申國公夷簡。呂公許。問大士。今日祝聖。合談何事。言曲躬叉手云。萬歲萬歲萬萬歲。公嘗預化疏。請齋畢。公問未來臧否。言索筆大書亳州二字。公后罷相知亳。治行囊間。忽二字在前。方悟前識也。
釋契嵩。號潛子。騰州鐔津李氏。篤愛于豫章歐公昉。時文忠公著本論。李泰伯著潛書排佛。師作原教論十萬言。明儒釋之一貫。注禪宗定相圖傳法正宗記。述護教篇。引佛五戒。通儒五常。解其訾云。不殺仁也。不盜義也。不邪禮也。不飲智也。不妄信也。釋十善云。不殺者。不以非故暴一物。不止不食其肉也。不盜者。不義不取。不止不竊一物也。不邪淫者。不亂其匹偶。不妄語者。不以言語欺人。不飲酒者。不以醉亂其修心。不綺語
者。不飾非言惑群聽。不兩舌者。爭語於人無背面。不惡口者。不罵不道不義之事也。不嫉者。無所妒忌萌于念。不恚者。不以忿恨宿於心。不癡者。不昧乎善惡之因也。修前五者。資之可以為人。兼修其十者。報之可以生天。脫天下之人以此各修。人人成善。人人皆善。而世不治。未之有也。或曰。佛只言性。性易則與中庸云之矣。烏用乎佛為。師曰。佛言性。與世書一。是聖人與世同其性矣。人多得其同。則廣為道德。同誠其心。同齋戒其身。同推德於人。以福吾親。資吾君之康天下也。指為中國患可乎。書成。游京師。知開封府龍圖王公素奏上。仁宗覽之加嘆。付傳法院。編次入藏○丞相韓公琦。參政歐公修。閱其文。極口許可曰。僧中有此郎耶。下詔褒寵。賜紫方袍。號明教大師○翰林王公素。為釋契嵩。進輔教篇。上仁宗表。略曰。臣于釋教。親曾留心。觀其削增注述。故非臆論。論亦精微。陛下萬機之暇。深得法樂。原賜聖覽。如有可採。乞降中書看詳。特與編入大藏云(並僧寶傳)。
癸卯 七年九月辛亥。大饗明堂。赦文。天下寺觀。未有名額者。特賜之○諫臣司馬光上言。竊以。佛老之教。無益治世。而聚匿遊惰。耗蠹良民。是以國家明著法令。創寺觀一間以上。聽人陳告。科遺制之罪。仍
【現代漢語翻譯】 現代漢語譯本 不以虛假的言辭迷惑大眾。不兩舌，與人爭論時光明磊落。不惡語傷人，不說不義之事。不嫉妒，心中不生妒忌之念。不嗔怒，不將憤怒怨恨留在心中。不愚癡，不迷惑于善惡的因果。修習前面五種善行，可以作為做人的資本。如果十種善行都能修習，死後可以昇天。如果天下的人都能各自修習這些善行，人人都能成為善良的人，人人都是善良的人，那麼天下還不能得到治理，這是不可能的。有人說：『佛只講人性，人性容易改變，《中庸》也說過類似的話，哪裡用得著佛呢？』契嵩回答說：『佛所說的人性，與世俗的書籍所說的是一致的。聖人與世人的人性是相同的。如果人們大多能夠認識到這種相同之處，那麼就會廣泛地行道德之事，真誠地對待自己的內心，以齋戒來約束自己的身心，將美德推及他人，以此來為自己的親人祈福，幫助君王治理天下。』如果說這樣做是國家的禍患，那怎麼可以呢？書寫完成後，契嵩遊歷京師，當時的知開封府龍圖王公素（官名）將此書上奏給皇帝。仁宗皇帝看了之後非常讚賞，將此書交給傳法院，編入藏經。當時的宰相韓公琦（人名），參政歐陽修（人名），閱讀了契嵩的文章，極力稱讚說：『僧人中竟然有這樣的人才！』於是下詔褒獎契嵩，賜予他紫色的方袍，賜號『明教大師』。翰林王公素（人名）為契嵩的著作《輔教篇》上表給仁宗皇帝，大意是：『我對於佛教，曾經用心研究過。觀察契嵩的刪減、增補和註釋，都不是憑空臆斷的，他的論述也非常精微。陛下在處理萬機之餘，能夠從中獲得法樂。希望陛下能夠親自審閱，如果有什麼可以採納的，請下令中書省詳細考察，特別允許將此書編入大藏經。』（以上內容出自《僧寶傳》）。 癸卯年（公元1063年）九月辛亥日，朝廷在明堂舉行盛大的祭祀儀式，頒佈大赦令。天下寺廟道觀，沒有正式名稱的，特賜名稱。諫臣司馬光（人名）上書說：『我認為，佛老之教，對於治理國家沒有益處，而且聚集遊手好閒的人，耗費百姓的財富。因此國家明確頒佈法令，凡是私自建造寺廟道觀一間以上的，允許他人告發，追究其違反制度的罪責，仍然……』
【English Translation】 English version He does not use false words to deceive the public. He is not double-tongued; when arguing with others, he is upright and honest. He does not use abusive language; he does not speak of unrighteous matters. He is not jealous; no envious thoughts arise in his mind. He is not wrathful; he does not harbor anger and resentment in his heart. He is not ignorant; he is not deluded about the causes and effects of good and evil. Cultivating the first five virtues can be the foundation for being a good person. If all ten virtues are cultivated, one can be reborn in heaven after death. If everyone in the world could cultivate these virtues, everyone would become a good person, and if everyone is good, then the world cannot be ungoverned; that is impossible. Someone said: 'The Buddha only speaks of human nature, and human nature is easily changed. The Doctrine of the Mean also says something similar, so what need is there for the Buddha?' Qisong (name of the monk) replied: 'What the Buddha speaks of human nature is consistent with what secular books say. The nature of sages and ordinary people is the same. If people can mostly recognize this sameness, then they will widely practice morality, sincerely treat their hearts, restrain their bodies with fasting and abstinence, extend virtue to others, and thereby pray for blessings for their relatives and help the ruler govern the world.' How can it be said that doing so is a disaster for the country? After the book was completed, Qisong traveled to the capital, and Wang Gongsu (official title), then the Administrator of Kaifeng Prefecture, presented this book to the emperor. Emperor Renzong (name of the emperor) read it and greatly praised it, and handed the book over to the Translation Academy to be included in the Tripitaka. The then Prime Minister Han Gongqi (name of the person) and Councilor Ouyang Xiu (name of the person) read Qisong's article and praised it highly, saying: 'There is such talent among the monks!' Therefore, an edict was issued to commend Qisong, granting him a purple robe and the title 'Master Mingjiao'. The Hanlin Academician Wang Gongsu (name of the person) presented a memorial to Emperor Renzong for Qisong's work Aiding the Teaching, the gist of which was: 'I have studied Buddhism with great care. Observing Qisong's deletions, additions, and annotations, they are not based on conjecture, and his arguments are very profound. Your Majesty, in your spare time from handling myriad affairs, can obtain Dharma joy from it. I hope that Your Majesty can personally review it, and if there is anything that can be adopted, please order the Ministry of Personnel to examine it in detail, and specially allow this book to be included in the Great Treasury of Scriptures.' (The above content is from The Biography of the Sangha Treasure). In the year of Guimao (1063 AD), on the Xin Hai day of the ninth month, the court held a grand sacrificial ceremony in the Mingtang and issued a general amnesty. Temples and Taoist temples throughout the country that did not have official names were specially granted names. The remonstrating official Sima Guang (name of the person) submitted a memorial saying: 'I believe that the teachings of Buddhism and Taoism are not beneficial to governing the country, and they gather idle people and waste the wealth of the people. Therefore, the state has clearly promulgated laws that anyone who privately builds a temple or Taoist temple with more than one room is allowed to be reported by others, and they will be held accountable for the crime of violating the system, and still...'
令毀拆。臣聞。為上者。洗濯其心。一以待民。是以令行禁止。而莫敢不從。今立法禁之於前。而發赦勸之於后。凡國之令。將使民何所從乎。其赦一節。乞更不施行。庶使號令為民所信。而遊惰不能為奸也(宋編年)。
甲辰 英宗即位。改元治平。越三年。懷璉禪師。上表乞歸山林曰。臣聞大道無為。萬物備求其應。聖人在宥。百姓名遂其生。矧當熙洽之晨。得豫便安之理。仰靳俞允。俯集凌兢。臣懷璉伏念。爰自頃年。誤知先帝。忝紹隆于祖席。尤沾被于宸庥。久歷歲華。未忘山藪。屢嘗引退。未獲報音。膺陛下纂服之秋。屬海內向風之旦。愿宣佛事。上答堯仁。奈以暮齡益衰。夙疾增劇。昨捐眾務權止寺居。伏蒙陛下遣使華送回寺。仍傳聖喻。且駐神京。自惟無用之軀。實出非常之遇。是天地有再生之德。而草萊謝重茂之心。伏望聖慈。垂雨露之恩。均日月之照。俯從人慾。下順愚衷。庶令朽鈍之姿。遂得林泉之志。然而微蟲得計。誠無易水之情。瘦馬增鳴。但起戀軒之思。誓勤焚誦。式報產生。將遠宸庭。無任瞻天望聖。激切屏營之至。謹奉表辭。並前丐歸頌○千簇雲山萬壑流(御注佛法廣行。非止渠壑也)閑身欲老此峰頭(不［⊥］此峰頒［臾］須審子細也)餘生愿祝無疆壽(但是令星皆同天壽)
【現代漢語翻譯】 現代漢語譯本：
『下令停止拆毀。』我聽說，作為統治者，應該洗滌自己的內心，用一顆純粹的心來對待百姓。這樣才能做到令行禁止，沒有人敢不服從。現在，一方面立法禁止，一方面又頒佈赦令來勸導，那麼國家的法令，將要讓百姓聽從哪一個呢？關於赦免這一條，懇請不要施行，或許可以使號令被百姓信任，而遊手好閒的人就不能作奸犯科了（宋編年）。 甲辰年，英宗即位，改年號為治平。三年後，懷璉禪師上書請求歸隱山林，說：『我聽說大道是無為的，萬物都能找到其應有的歸宿。聖人寬容待人，百姓都能實現他們的願望。何況正當天下太平的時候，應該允許我享受安逸的道理。我仰望皇上的恩準，內心充滿敬畏。』 『臣懷璉想到，自從早年，錯誤地被先帝賞識，有幸繼承了祖師的席位，尤其蒙受了皇上的恩澤。時間已經很久了，但我沒有忘記山林。我曾多次請求退隱，但沒有得到迴應。現在正值陛下繼承皇位的時候，也是天下歸心的時候，我願意宣揚佛法，來報答堯帝一樣的仁德。但是因為我年紀越來越大，舊病越來越嚴重，昨天已經辭去了寺院的職務，暫時住在寺里。蒙陛下派遣使者護送我回寺，還傳達了聖旨，讓我暫時留在京城。我自認為是個無用之人，卻受到了非同尋常的待遇。這是天地有再造之恩，而我像野草一樣感謝皇上的恩德。』 『希望皇上能夠慈悲，像雨露一樣施恩，像日月一樣普照，允許我順從自己的願望，滿足我愚蠢的想法。或許能讓這朽木之身，最終實現歸隱山林的願望。然而，像小蟲一樣算計，實在沒有荊軻刺秦的悲壯之情；像瘦弱的馬一樣哀鳴，只是引起對華麗車子的思念。我發誓要勤奮地焚香誦經，來報答皇上的恩情。即將遠離京城，我無限仰望皇上，內心激動而不安。』謹呈上奏表，並附上之前的歸隱頌：千簇雲山萬壑流（御註：佛法廣為流傳，不僅僅在山溝里），閑身欲老此峰頭（不在此峰頭，須審仔細），餘生愿祝無疆壽（所有的吉星都和天一樣長壽）。
【English Translation】 English version:
'Order to cease the demolition.' I have heard that a ruler should cleanse his heart and treat the people with a pure mind. Only in this way can orders be carried out and prohibitions enforced, and no one would dare to disobey. Now, on the one hand, laws are enacted to prohibit, and on the other hand, amnesties are issued to encourage. Which of the country's laws should the people follow? Regarding the amnesty clause, I beg that it not be implemented, so that the decrees may be trusted by the people, and the idle may not be able to commit crimes (Song Annals). In the year of Jia Chen, Emperor Yingzong ascended the throne and changed the reign title to Zhiping. Three years later, Chan Master Huai Lian submitted a memorial requesting to return to the mountains and forests, saying: 'I have heard that the Great Dao is non-action, and all things can find their proper place. The sage is tolerant, and the people can fulfill their desires. Moreover, in this time of peace and prosperity, I should be allowed to enjoy the principle of ease. I look up to Your Majesty's approval, and my heart is filled with awe.' 'Your subject Huai Lian thinks that since earlier years, I was mistakenly appreciated by the late Emperor, and was fortunate to inherit the seat of the ancestral master, and especially received the grace of Your Majesty. Time has passed for a long time, but I have not forgotten the mountains and forests. I have repeatedly requested to retire, but have not received a response. Now is the time when Your Majesty is inheriting the throne, and it is also the time when the world is turning to you. I am willing to promote Buddhism to repay the benevolence of Emperor Yao. But because I am getting older and my old illnesses are getting worse, I resigned from the duties of the monastery yesterday and am temporarily living in the temple. I was honored that Your Majesty sent an envoy to escort me back to the temple, and also conveyed the imperial decree, asking me to stay in the capital temporarily. I consider myself a useless person, but I have received extraordinary treatment. This is the kindness of heaven and earth to recreate me, and I, like a weed, thank Your Majesty's grace.' 'I hope that Your Majesty can be merciful, bestow grace like rain and dew, shine like the sun and moon, allow me to follow my own wishes, and fulfill my foolish thoughts. Perhaps this decaying body can finally realize the wish of returning to the mountains and forests. However, scheming like a small insect, I really do not have the tragic feelings of Jing Ke assassinating the King of Qin; wailing like a thin horse, I only arouse the longing for a gorgeous carriage. I vow to diligently burn incense and recite scriptures to repay Your Majesty's kindness. I am about to leave the capital, and I look up to Your Majesty infinitely, my heart is excited and uneasy.' I respectfully submit this memorial, along with the previous hymn for returning to the mountains: Thousands of clusters of clouds and mountains, ten thousand valleys flow (Imperial note: Buddhism is widely spread, not only in the valleys), a leisurely body wants to grow old on this peak (not on this peak, you must examine carefully), I wish for boundless longevity in my remaining life (all the auspicious stars have the same longevity as heaven).
。一炷清香滿石樓(遍法界自在灰息也)。帝覽注罷。賜劄子曰。大覺禪師懷璉。受先帝聖眷。累賜神章。屢貢欽誠。乞歸林下。今從所請。俾遂閑心。凡經過小可庵院。隨性住持。或什方禪林。不可抑逼。璉既渡江。少留金山西湖。遂往四明。為九峰虔一疏。出住育王。四明人。相與出力建閣。藏所賜詩頌。榜曰宸奎。命翰林學士蘇軾為記。時京師建寶文閣。詔取副本藏焉○廬山圓通訥禪師一見璉。直以大器期之。或問。何自而知之。曰。斯人中正不倚。動靜尊嚴。加以道學行誼。言簡盡理。凡人資稟如此。鮮有不成器者(僧傳)。
丁未 四年正月。賜私造寺觀額名。詔曰。民間先私造寺觀。及三十餘間。悉存之。並賜聖壽為額(編年)。
張永德。居睢陽時。比鄰有書生臥疾。療之獲安。能以水銀同藥。置鼎中即成金。將別。永德求其術。曰不可。吾不吝。恐損君壽。永德留之。辭曰后當見於淮上。周世宗用兵壽春。永德從之。因出射見一僧。乃昔書生也。謂永德曰。若見二屬豬人。善事之。當保五十年富貴。后遇太祖太宗。皆亥生也(東都事略)。
錢若水自言。某初應舉。謁陳摶先生。臨出。約后十日卻來。至期敬往。迎入山齋。地爐已先與一僧擁褐對坐。某挹之禮以寒暄。亦甚簡傲。
【現代漢語翻譯】 現代漢語譯本：一炷清香瀰漫石樓，象徵著佛法遍及整個法界，達到自在灰息的境界。皇帝看完奏章后，下達了札子，內容是：『大覺禪師懷璉，深受先帝的恩寵，多次賜予神章，也屢次進貢虔誠之物。現今他請求歸隱山林，朕準許他的請求，讓他能夠安心修養。凡是經過小庵小院，可以隨自己的意願居住主持。如果是十方禪林，也不可強迫他。』懷璉渡江后，在金山西湖稍作停留，便前往四明，為九峰虔一寫了疏文，之後出任育王寺住持。四明人共同出資建造樓閣，用來珍藏皇帝所賜的詩頌，並命名為『宸奎』，命翰林學士蘇軾撰寫了記文。當時京師正在建造寶文閣，朝廷下詔取宸奎閣詩頌的副本收藏於寶文閣。 廬山圓通訥禪師一見到懷璉，就認為他將來必成大器。有人問他：『您怎麼知道的？』圓通訥禪師回答說：『這個人中正不倚，一舉一動都莊重嚴肅，再加上他的道學和品行，言語簡潔卻能窮盡事理。凡是資質稟賦如此的人，很少有不能成才的（出自《僧傳》）。』 丁未年，四年正月，朝廷允許民間私自建造寺觀，並賜予寺觀額名。詔書上說：『民間先前私自建造的寺觀，只要有三十多間房屋的，都予以保留，並賜予『聖壽』作為寺觀的額名（出自《編年》）。』 張永德居住在睢陽的時候，鄰居有個書生生病臥床，張永德醫治了他，使他痊癒。這個書生能用水銀和藥物一起放在鼎中煉成黃金。臨別時，張永德向他求取這種鍊金術，書生說：『這不可行。我不是吝嗇，而是恐怕會損害您的壽命。』張永德挽留他，書生推辭說：『以後我們會在淮河上相見的。』周世宗用兵攻打壽春，張永德跟隨前往。一次出外射獵，他見到一個僧人，正是以前那個書生。書生對張永德說：『如果見到兩個屬豬的人，好好侍奉他們，就能保你五十年富貴。』後來張永德遇到了太祖（Zhao Kuangyin 趙匡胤）和太宗（Zhao Kuangyi 趙匡義），他們都是亥年出生的（出自《東都事略》）。 錢若水自己說，我當初參加科舉考試的時候，去拜訪了陳摶（Chen Tuan）先生。臨走的時候，陳摶先生約定十天後再來。到了約定的日期，我恭敬地前往拜訪，陳摶先生把我迎入山齋。只見地爐旁已經有一個僧人披著粗布衣服與陳摶先生相對而坐。我向他行禮問候，但他非常簡慢傲慢。
【English Translation】 English version: A stick of clear incense fills the stone building (representing the Dharma pervading the entire Dharmadhatu, reaching the state of free and extinguished breath). The Emperor, after reviewing the memorial, issued an edict stating: 'Zen Master Huai Lian of Great Enlightenment, deeply favored by the late Emperor, has been repeatedly granted divine chapters and has repeatedly offered sincere tributes. Now he requests to return to the mountains and forests, and We grant his request, allowing him to cultivate in peace. Whenever he passes by small monasteries, he may reside and preside over them according to his own wishes. If it is a monastery of the ten directions, he must not be forced.' After crossing the river, Huai Lian stayed briefly at Jinshan West Lake, then went to Siming, wrote a memorial for Qian Yi of Jiufeng, and then became the abbot of Yuwang Temple. The people of Siming jointly contributed to build a pavilion to store the poems and eulogies bestowed by the Emperor, naming it 'Chen Kui', and commissioned Hanlin Academician Su Shi to write a record. At that time, the capital was building the Baowen Pavilion, and the court issued an edict to take a copy of the poems and eulogies from Chen Kui Pavilion to be stored in the Baowen Pavilion. Zen Master Yuantong Ne of Mount Lu, upon seeing Huai Lian, immediately regarded him as a person destined for great things. Someone asked him: 'How do you know?' Zen Master Yuantong Ne replied: 'This person is upright and impartial, and his every move is dignified and solemn. In addition, his Daoist learning and conduct are concise yet exhaustive. Those who are endowed with such qualities are rarely unsuccessful (from 'Biographies of Monks').' In the Dingwei year, the fourth year of the reign, the court allowed the private construction of temples and monasteries and granted them names. The edict stated: 'Privately built temples and monasteries with more than thirty rooms shall be preserved, and the name 'Shengshou' (Longevity) shall be granted as the name of the temples and monasteries (from 'Chronicles').' When Zhang Yongde lived in Suiyang, a scholar next door was sick in bed. Zhang Yongde treated him and healed him. This scholar could put mercury and medicine together in a cauldron and refine it into gold. When he was about to leave, Zhang Yongde asked him for this alchemy technique. The scholar said: 'This is not feasible. I am not being stingy, but I am afraid it will harm your life.' Zhang Yongde tried to keep him, but the scholar declined, saying: 'We will meet again on the Huai River.' Emperor Shizong of Zhou used troops to attack Shouchun, and Zhang Yongde followed him. Once, while hunting, he saw a monk, who was the scholar from before. The scholar said to Zhang Yongde: 'If you see two people born in the year of the pig, serve them well, and they will guarantee you fifty years of wealth and honor.' Later, Zhang Yongde met Emperor Taizu (Zhao Kuangyin) and Emperor Taizong (Zhao Kuangyi), who were both born in the year of the pig (from 'Eastern Capital Anecdotes'). Qian Ruoshui himself said that when I first took the imperial examination, I visited Mr. Chen Tuan (Chen Tuan). When I was about to leave, Mr. Chen Tuan made an appointment for me to come back in ten days. On the appointed date, I respectfully went to visit, and Mr. Chen Tuan welcomed me into his mountain study. I saw that a monk was already sitting opposite Mr. Chen Tuan by the ground stove, wearing coarse cloth clothes. I greeted him politely, but he was very simple and arrogant.
某年少氣壯。頗負不平。僧熟視若水。久之不語。以火箸書灰。作做不得三字。而不問。次日復謁陳。且問僧名及言何事。陳曰。麻衣道者也。道行高潔。學通天人。至於知人。尤有神仙之鑑。卿欲留學道。心中不決。遂請道者質疑。他云。足下無神仙骨法。但卻得好官。急流中勇退耳(言行錄)○丞相王文正公旦。少時與錢若水。同直史館。有僧善相。謂若水曰。王舍人。他日位極人臣。當貴無比。若水曰。王舍人。面偏而喉骨高。如何其貴。曰。作相之後。面當自正。喉骨高主。奉身薄耳。為相之日。性充淡寡慾。奉身至薄。天禧元年九月薨。上臨其喪。公寢疾。令人削髮披僧服。蓋悔前之為人也(編年)。
章惠公王隨。河陽人。外若方嚴。所治常失於寬。性善慕唐裴休之為人也。為御史中丞。出鎮錢塘。往興教謁小壽禪師。機語契合。為方外友。至相位。為法門城池。臨終書偈云。𦘕堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪。寂然長往。蓋寬慈定力之靈也(東都事略)李文靖公沆。有長者之譽。頗通釋典。尤厭榮利。為相所居湫隘。處之裕如。家人勸治居第。答曰。身食厚祿。時有橫賜。計亦可治第。但念內典。以此世界為缺陷。安得圓滿如意。自求稱足耶。人生朝莫焉能久居。巢林一枝。聊
【現代漢語翻譯】 現代漢語譯本 某年，一個年輕氣盛的人，頗為憤世嫉俗。一位僧人平靜地看著他，許久不說話，用火箸在灰燼上寫了『做不得』三個字，便不再過問。第二天，這個人又去拜訪陳某，並詢問僧人的姓名和說了什麼事。陳某說：『是麻衣道者（指穿著麻衣的修行者）啊，他道行高潔，學問通曉天人，至於識人，更有神仙般的鑑別力。你想要學習道法，心中猶豫不決，所以請道者來幫你決疑。』道者說：『你沒有神仙的骨相，但卻能得到高官厚祿，在急流中勇退罷了。』（言行錄） 丞相王文正公旦（北宋大臣），年輕時與錢若水（北宋大臣）一同在史館任職。有位擅長相面的僧人對錢若水說：『王舍人（對王旦的尊稱），將來會位極人臣，尊貴無比。』錢若水說：『王舍人面部不正，喉結突出，怎麼會如此顯貴？』僧人說：『當他做了宰相之後，面部自然會端正，喉結高聳，說明他生活簡樸。』王旦為相期間，性情淡泊寡慾，生活非常簡樸。天禧元年九月去世，皇帝親自臨喪。王旦生病時，讓人剃髮，穿上僧服，大概是後悔之前追逐名利的生活。（編年） 章惠公王隨（北宋大臣），是河陽人。外表莊重嚴肅，但治理政事常常失於寬容。他非常仰慕唐朝裴休（唐朝宰相，后出家為僧）的為人。擔任御史中丞時，出鎮錢塘，前往興教寺拜訪小壽禪師，兩人機鋒相對，非常投契，成爲了方外之友。後來官至宰相，為佛門做了很多事。臨終時寫下偈語說：『畫堂燈已滅，彈指向誰說？去住本尋常，春風掃殘雪。』然後安詳地去世了，這大概是寬容慈悲的定力所致。（東都事略） 李文靖公沆（北宋大臣），有長者之譽，頗為通曉佛經，尤其厭惡榮華利祿。做宰相時，住所簡陋狹小，但他安之若素。家人勸他修繕房屋，他回答說：『我享受著豐厚的俸祿，時常還有額外的賞賜，算起來也可以修繕房屋了。但想到佛經里說，這個世界是不完美的，哪裡能找到圓滿如意呢？自己要求滿足幹什麼呢？人生短暫，哪裡能長久居住？就像鳥兒在樹林里，只要一根樹枝棲身就足夠了。』
【English Translation】 English version In a certain year, a young man, full of youthful vigor, harbored much resentment. A monk looked at him calmly, remaining silent for a long time. He used fire tongs to write the three characters 'zuo bu de' (做不得, meaning 'cannot be done' or 'impossible') in the ashes, and then asked no further questions. The next day, the young man visited Chen again, inquiring about the monk's name and what he had said. Chen replied, 'That was the Daoist in hemp clothing (麻衣道者, referring to a Taoist practitioner who wears hemp clothing), whose virtue is lofty and pure, and whose knowledge encompasses the heavens and humanity. As for recognizing people, he possesses the discernment of an immortal. You wish to study the Dao, but are indecisive, so you asked the Daoist to resolve your doubts.' The Daoist said, 'You do not possess the bone structure of an immortal, but you will attain high office and retire bravely from the rapids.' (Sayings and Records) Prime Minister Wang Dan (王文正公旦, a minister in the Northern Song Dynasty), when young, served in the History Bureau with Qian Ruoshui (錢若水, a minister in the Northern Song Dynasty). A monk skilled in physiognomy told Qian Ruoshui, 'Wang She Ren (王舍人, an honorific title for Wang Dan) will one day reach the highest position in the court and be incomparably noble.' Qian Ruoshui said, 'Wang She Ren's face is asymmetrical and his Adam's apple is prominent. How can he be so noble?' The monk replied, 'After he becomes prime minister, his face will naturally become symmetrical. A prominent Adam's apple indicates a frugal lifestyle.' During his time as prime minister, Wang Dan was of a simple and desireless nature, living a very frugal life. He passed away in the ninth month of the first year of Tianxi. The emperor personally attended his funeral. When Wang Dan was ill, he had his head shaved and donned monastic robes, likely regretting his previous pursuit of fame and fortune. (Chronicles) Duke Zhanghui, Wang Sui (章惠公王隨, a minister in the Northern Song Dynasty), was from Heyang. Outwardly, he appeared dignified and stern, but his governance often erred on the side of leniency. He greatly admired the character of Pei Xiu (裴休, a Tang Dynasty prime minister who later became a monk) of the Tang Dynasty. When he served as the Vice Censor-in-chief, he was stationed in Qiantang and visited Chan Master Xiaoshou at Xingjiao Temple. Their exchanges were harmonious and they became friends beyond the secular world. He later rose to the position of prime minister and did much for the Buddhist community. On his deathbed, he wrote a verse saying, 'The lamp in the painted hall is extinguished, to whom shall I snap my fingers? Coming and going are ordinary, the spring breeze sweeps away the remaining snow.' Then he passed away peacefully, likely due to the power of his compassionate concentration. (Annals of the Eastern Capital) Li Wenjing, Duke Hang (李文靖公沆, a minister in the Northern Song Dynasty), had a reputation for being an elder statesman, was quite knowledgeable about Buddhist scriptures, and especially disliked fame and wealth. As prime minister, his residence was simple and cramped, but he was content with it. His family urged him to repair the house, but he replied, 'I enjoy a generous salary and often receive extra rewards. I could certainly repair the house. But when I think of the Buddhist scriptures, which say that this world is imperfect, where can one find perfect satisfaction? Why should I seek contentment for myself? Life is short, how long can one live? Like a bird in the forest, a single branch is enough to perch on.'
自足耳。公后遇疾。右脅寢逝。時盛暑停七日。室中並無穢氣。人謂履踐之驗也(言行錄)。
歐陽文忠公修。素不信釋氏之說。如酬凈照禪師詩云。佛說吾不學。勞師忽款關。我方仁義急。君且水云閑。又酬惟吾禪師云。子何獨吾慕。自忘夷其身。其可知也○公昔官洛中。游嵩山。卻僕吏。放意而往。至一山寺入門。修竹滿軒。霜清鳥鳴。風物鮮明。公休于殿陛。傍有老僧。閱經自若。與語不甚[(廠@?)*頁]答。公異之曰。住山久如。對曰。甚久也。又問。誦何經。曰法華。公曰。古之高僧。臨生死之際。類皆談笑脫去。何道致之。曰。定慧力耳。又問。今乃寂寥無有何哉。老僧笑曰。古之人。唸唸在定慧。臨終安得散亂。今之人。唸唸在散亂。臨終安得定。文忠公大驚。不知膝之屈也○謝希深。常作文記其事。爾後深肯信之。尚好騷雅。僧中名勝。皆與之遊。稱為才智。己豈不心醉。如贈曇穎師云。山林往不返。古亦有吾儒。羨子識所止。雙林歸結廬。洛僧文瑩贄見云。未入歐公彀。人間豈有詩。不圖偷格律。且貴識容儀。立事無中外。憑心一險夷。乞居機政地。獻替罄論思。公贈別云。飛錫扣書齋。言談得再陪。孤閑乾竺客。平淡少陵才。究道情何篤。爭名念已灰。山林著詩就。應寄日邊來。吳僧
【現代漢語翻譯】 現代漢語譯本：他生活簡樸自給自足。後來，歐陽修得了疾病，向右側臥著去世。當時正值盛夏，停放了七天，房間里沒有任何腐臭的氣味。人們都說這是他生前行為端正的驗證啊（出自《言行錄》）。
歐陽文忠公歐陽修，向來不相信佛教的說法。例如，他酬謝凈照禪師的詩中寫道：『佛說我不學，勞煩禪師忽然來訪。我正忙於仁義之事，您且在山水云間悠閒自在。』又酬謝惟吾禪師的詩中寫道：『您為何唯獨仰慕我，甚至忘記了自身。』由此可見他的態度。歐陽修過去在洛陽做官時，曾遊覽嵩山，遣退了僕人，隨意前往。到達一座山寺，進入寺門，只見翠竹滿院，霜色清冷，鳥鳴清脆，景色清新明麗。歐陽修在殿前的臺階上休息，旁邊有一位老和尚，正在專心閱讀經書，與他交談，老和尚不太搭理。歐陽修感到奇怪，問道：『您在這裡住了多久了？』老和尚回答說：『很久了。』又問：『誦讀什麼經？』回答說：『《法華經》。』歐陽修說：『古代的高僧，在臨生死之際，大多談笑自若地離去，用什麼方法才能做到這樣？』老和尚說：『是定慧的力量啊。』又問：『現在卻寂寥無有，這是為什麼呢？』老和尚笑著說：『古人唸唸都在定慧之中，臨終怎麼會散亂？今人唸唸都在散亂之中，臨終怎麼能安定？』歐陽文忠公聽后大為震驚，不知不覺地跪了下來。謝希深曾經寫文章記載這件事，此後他深深地相信了佛教，並且愛好詩詞歌賦，與僧人中的名士交往，被他們稱為有才智。難道他自己不心醉嗎？例如，他贈送給曇穎師的詩中寫道：『隱居山林一去不返，古代也有我們儒生。羨慕您知道在哪裡停止，最終在雙林寺結廬。』洛陽僧人文瑩前來拜見歐陽修，說：『沒有進入歐陽公的範圍，人間哪裡會有詩？不圖模仿您的格律，只求學習您的風度和儀表。立身處世不分內外，憑著一顆心坦蕩無礙。請求在機要部門任職，竭盡所能地獻計獻策。』歐陽修贈別時說：『您飛錫來到我的書齋，言談之間得以再次相陪。您是孤身清閑的印度僧人，具有平淡如杜甫般的才華。探究佛道的感情多麼深厚，爭名逐利的念頭已經消退。在山林中寫成的詩篇，應該寄到京城來。』吳地的僧人
【English Translation】 English version: He lived a simple and self-sufficient life. Later, Ouyang Xiu fell ill and passed away lying on his right side. It was the height of summer, and his body was kept for seven days, but there was no foul odor in the room. People said this was proof of his virtuous conduct in life (from 'Words and Deeds').
Ouyang Wenzhong Gong (Ouyang Xiu), had never believed in the teachings of Buddhism. For example, in his poem in response to Zen Master Jingzhao (Pure Illumination), he wrote: 'The Buddha's teachings I do not study; I trouble the master to visit suddenly. I am busy with benevolence and righteousness; you are leisurely amidst the waters and clouds.' And in his poem in response to Zen Master Wei Wu (Only Me), he wrote: 'Why do you admire me alone, even forgetting yourself?' This shows his attitude. Ouyang Xiu, when he was an official in Luoyang, once visited Mount Song, dismissing his servants and going as he pleased. Arriving at a mountain temple, he entered the gate and saw lush bamboo filling the courtyard, the frost clear, the birds singing, and the scenery fresh and bright. Ouyang Xiu rested on the steps in front of the hall, and beside him was an old monk, absorbed in reading the scriptures, not very responsive when spoken to. Ouyang Xiu found it strange and asked: 'How long have you lived in this mountain?' The old monk replied: 'A very long time.' He then asked: 'What scripture do you recite?' He replied: 'The Lotus Sutra (Saddharma Puṇḍarīka Sūtra).' Ouyang Xiu said: 'The ancient eminent monks, at the moment of death, mostly departed with smiles and composure. What method did they use to achieve this?' The old monk said: 'The power of Samadhi (concentration) and Prajna (wisdom).' He then asked: 'Now there is nothing like that, why is that?' The old monk smiled and said: 'The ancients were constantly in Samadhi and Prajna; how could they be scattered at the end of life? People today are constantly scattered; how can they be stable at the end of life?' Ouyang Wenzhong Gong was greatly shocked and knelt down without realizing it. Xie Xishen once wrote an account of this event, and thereafter he deeply believed in Buddhism and loved poetry and prose, associating with famous monks, who called him talented. Was he not himself intoxicated by this? For example, in his poem to Master Tan Ying (Profound Talent), he wrote: 'Retreating to the mountains and forests, never to return; there were also Confucian scholars like me in ancient times. I envy you for knowing where to stop, finally building a hut at Shuanglin Temple (Two Trees Temple).' The Luoyang monk Wen Ying (Literary Brilliance) came to pay his respects to Ouyang Xiu, saying: 'Without entering Ouyang Gong's realm, where would there be poetry in the world? I do not seek to imitate your style, but only to learn your demeanor and appearance. In conduct, there is no distinction between inside and outside; relying on a heart that is open and unhindered. I request to serve in a key government position, to offer advice and suggestions to the best of my ability.' Ouyang Xiu said in farewell: 'You fly with your staff to my study, and I am able to accompany you in conversation again. You are a solitary and leisurely Indian monk, with the plain talent of Du Fu (a famous poet). How deep is your devotion to exploring the Dharma; the thought of competing for fame has already faded. The poems written in the mountains and forests should be sent to the capital.' A monk from Wu
慧勤謁別云。記言嚴謹法尼丘。刪次唐書筆力周。要措時康流化物。須公起作濟川舟。公續韻云。告老歸來羨一丘。舜裳無補愧伊周。君今索理歸吳棹。無復同乘泛汴舟○公聞浮山遠禪師德風奇逸。造其室。未有以異之。與客弈棋。遠坐其傍。公取茍請因棋說法。師乃鳴鼓升座云。若論此事。如兩家著棋相似。何謂也。敵手知音。當機不讓。若是綴五饒三。又通一路始得。有一般底。只解閑門作活。不會奪角沖關。硬節與虎口齊彰。局破后徒勞逴斡。所以道。肥邊易得。瘦[月*止]難求。思行則往往失粘。心粗而時時頭撞。休夸國手。謾說神仙。贏局輸籌即不問。且道黑白未分時一著。落在甚麼處。良久云。縱橫十九路。迷悟幾多人。文公加嘆○公既登二府。一日被病函。忽中夜。夢至一所。如官舍。見十人冠冕環坐。一人云。參政安得至此。宜速返舍。公如其言。遂出門十數步。復往問之曰。公等莫非釋氏所謂十王者乎。曰然。又問。世人飯僧誦經。作利益事。為亡人追福。果有益乎。曰安得無益。既寤病艮愈。自是篤信佛法。公晚景交篤方外。情見乎辭(並丹陽集)○蜀僧祖秀。字紫芝。著歐陽公外傳。蘇養直庠為序。略曰。君子以佛之教。不見證於堯舜禹湯之世。而孔子孟軻之後。歷代先儒。雖當國不少禁。
【現代漢語翻譯】 現代漢語譯本： 慧勤來告別，說道：『您嚴謹地記錄言論，法尼丘（可能是人名，待考）刪改整理《唐書》，筆力深厚周全。要匡正時局，使百姓安康，需要您出來做濟世渡人的船。』 公（指文彥博）續詩迴應道：『告老還鄉，羨慕隱居田園。未能像伊尹、周公輔佐君王，深感慚愧。您現在要整理政務，乘船返回吳地，恐怕不能再一同乘船游汴河了。』 文彥博聽說浮山遠禪師（Fushan Yuan Chanshi，禪師名）的德行高尚，不同凡響，便去拜訪他。起初並沒有覺得有什麼特別之處。當時有客人在下棋，遠禪師坐在旁邊。文彥博便借下棋的機會，請禪師說法。禪師於是鳴鼓升座，說道：『若論此事，就像兩家下棋一樣。』 什麼是『敵手知音，當機不讓』呢？ 如果是讓五子饒三子，又通一路才能開始。有一種人，只會閑門做活，不會奪角沖關，硬節和虎口同時顯現，棋局破了之後徒勞地奔走。所以說，肥邊容易得到，瘦角難以尋求。思慮過多往往會失去粘連，心思粗疏時常會頭撞。休要誇耀國手，不要說神仙。贏棋輸棋暫且不問，且說黑白未分時，這第一著棋，應該落在哪裡？』 良久，禪師說道：『縱橫十九路，迷悟幾多人！』 文彥博聽后，深感嘆服。 文彥博後來官至宰相。一天，他生病了，忽然在半夜夢見自己來到一個地方，像官府一樣。看見十個人頭戴官帽，環繞而坐。其中一人說：『參政（文彥博的官職）怎麼能到這裡來？ 應該趕快回去。』 文彥博聽了他的話，於是出門走了十幾步，又返回去問道：『各位莫非是釋迦牟尼佛所說的十殿閻王嗎？』 他們回答說：『是的。』 文彥博又問：『世人供養僧人，誦經，做各種利益的事情，為死去的親人追福，真的有益處嗎？』 他們回答說：『怎麼會沒有益處呢？』 文彥博醒來后，病就好了。從此以後，他篤信佛法。文彥博晚年與方外之人交往密切，這種情感都流露在他的言辭之中（以上內容出自《丹陽集》）。 蜀地僧人祖秀（Zuxiu，僧人名），字紫芝（Zizhi，字），著有《歐陽公外傳》。蘇養直（Su Yangzhi，人名）為之作序，大略是說：『君子認為佛的教義，雖然沒有在堯舜禹湯的時代得到驗證，但是在孔子孟軻之後，歷代先儒，即使當權，也很少禁止佛法。』
【English Translation】 English version: Huiqin came to bid farewell, saying: 'You meticulously record words, Faniqiu (possibly a name, to be verified) revised and reorganized the 'Tang Shu' (Book of Tang), with profound and comprehensive writing skills. To rectify the situation and bring peace and prosperity to the people, we need you to come out and be a boat to save the world.' Duke Wen (referring to Wen Yanbo) responded with a poem: 'Retiring to my hometown, I envy living in seclusion in the fields. I feel ashamed for not being able to assist the monarch like Yi Yin and Duke Zhou. Now that you are going to sort out government affairs and return to Wu by boat, I am afraid we can no longer ride the boat together on the Bian River.' Wen Yanbo heard that Zen Master Fushan Yuan (Fushan Yuan Chanshi, Zen master's name) had noble virtues and was extraordinary, so he went to visit him. At first, he didn't find anything special. At that time, guests were playing chess, and Zen Master Yuan was sitting beside them. Wen Yanbo took the opportunity of playing chess to ask the Zen master to preach the Dharma. The Zen master then beat the drum and ascended to the seat, saying: 'If we talk about this matter, it is like two families playing chess.' What is 'a worthy opponent who understands each other, not giving way when the opportunity arises'? If you give five pieces and allow three pieces, and then connect one more path, you can start. There is a type of person who only knows how to make a living in the idle gate, but does not know how to seize the corner and break through the barrier. The hard joints and tiger's mouth appear at the same time. After the chess game is broken, it is futile to run around. Therefore, it is said that it is easy to get a fat side, but difficult to find a thin corner. Too much thinking often leads to loss of connection, and carelessness often leads to head collisions. Don't boast about national players, don't talk about immortals. Winning or losing the game is not important for now, but let's talk about when black and white are not yet distinguished, where should the first move be placed?' After a long time, the Zen master said: 'Nineteen vertical and horizontal paths, how many people are confused and enlightened!' Wen Yanbo was deeply impressed after hearing this. Wen Yanbo later became prime minister. One day, he fell ill and suddenly dreamed in the middle of the night that he came to a place like a government office. He saw ten people wearing official hats, sitting around. One of them said: 'How can the Councilor (Wen Yanbo's official position) come here? You should go back quickly.' Wen Yanbo listened to him, so he went out and walked more than ten steps, and then returned and asked: 'Are you the Ten Kings of Hell that Shakyamuni Buddha spoke of?' They replied: 'Yes.' Wen Yanbo asked again: 'Do people support monks, recite scriptures, do various beneficial things, and seek blessings for the dead? Is it really beneficial?' They replied: 'How can it not be beneficial?' Wen Yanbo woke up and his illness was cured. From then on, he firmly believed in Buddhism. In his later years, Wen Yanbo had close relationships with people outside the world, and these emotions were revealed in his words (the above content is from 'Danyang Collection'). The Shu monk Zuxiu (Zuxiu, monk's name), styled Zizhi (Zizhi, style name), wrote 'The Unofficial Biography of Duke Ouyang'. Su Yangzhi (Su Yangzhi, person's name) wrote a preface for it, which roughly said: 'Gentlemen believe that although the teachings of the Buddha were not verified in the times of Yao, Shun, Yu, and Tang, after Confucius and Mencius, the Confucian scholars of the past dynasties, even when in power, rarely prohibited Buddhism.'
亦聽其橫流寓內。古今持此論者有之。獨秀公以謂。堯之丹朱。不足以受政。而禪舜。舜亦憂商均。而禪禹。至湯武革命。斯教之所始。使孔子行事。亦何以異此。由堯訖武王。佛未誕生。有以也。成康既沒。佛於是顯跡。然而未備中華。以俟聖人生於魯。集大成於古帝王之教也。甚矣。聖人困於魯衛陳宋。欲居九夷。乘桴浮海。當是時。以外數萬里之教。加於中國。天子諸侯。疇聽之哉。佛之法不茍傳。非顯宗感物。而求諸遠。恐未能速應耳。此皆秀公京師之書。其駭古震今之論。溢數萬言。特未傳於世矣。
杜祈公張。文定公皆。致政居睢陽。里巷相往來。有朱承事者。以醫術游二老之間。祁公每笑安道佞佛。朱乘間。謂文定曰。杜公天下偉人。惜乎未知此事。公有力。盍不勸發之。文定云。君與此老緣熟。我只能助之耳。朱詟應而去。一日祁公呼朱。切脈甚急。朱謂使者曰。汝先往白公。但云看楞嚴經未了。使者如所告。祁公默然。久之朱乃至。挹令坐曰。老夫以君疏通解事。不意近亦阘茸。所謂楞嚴者何等語。乃爾耽著。聖人微言。無出孔孟。舍此而取彼。是大惑也。朱曰。相公未讀此經。何以知其不及孔孟。以其觀之。似過之也。袖中出首卷曰。相公閱之。祁乃取點看。不覺終軸。忽大驚曰。世間何
【現代漢語翻譯】 現代漢語譯本： 也聽任這些異端邪說在朝廷內外橫行。自古以來就有人持有這種論調。獨秀公認為，堯認為自己的兒子丹朱不適合繼承王位，所以禪讓給了舜。舜也擔心自己的兒子商均不適合，所以禪讓給了禹。到了商湯、周武王進行革命，這才是禪讓制度的開端。即使孔子來行事，又能有什麼不同呢？從堯到周武王時期，佛教還沒有誕生，這是有原因的。成王、康王去世后，佛教才開始顯現軌跡，然而還沒有完全傳入中華，這是爲了等待聖人孔子在魯國出生，集古代帝王的教誨之大成。唉！聖人孔子困於魯國、衛國、陳國、宋國之間，想要到九夷居住，乘坐木筏漂浮到海上。在那個時候，如果將數萬里之外的佛教教義，強加於中國，天子諸侯，誰會聽從呢？佛法不能隨便傳播，如果不是顯宗感應到什麼，而向遠方尋求佛法，恐怕不能迅速得到迴應。這些都是獨秀公在京城寫的書，其中驚世駭俗的言論，有數萬字，只是沒有流傳於世。
杜祈公（杜祁公，人名）和張文定公（張文定公，人名）都辭官后居住在睢陽，鄰里之間經常往來。有個叫朱承事的人，憑藉醫術在兩位老人之間周旋。祁公經常嘲笑安道佞佛。朱承事趁機對文定公說：『杜公是天下偉人，可惜不知道佛法這件事。您很有影響力，為什麼不勸他信佛呢？』文定公說：『你和這位老先生緣分很深，我只能從旁協助。』朱承事恭敬地答應了。一天，祁公叫朱承事來，切脈切得很急。朱承事對使者說：『你先去告訴張公，就說我還沒看完《楞嚴經》（Léngyán Jīng，佛教經典）。』使者按照他說的去做了。祁公沉默不語。過了很久，朱承事才到，祁公請他坐下說：『我以為你很會疏通關係，很懂事，沒想到最近也變得平庸了。你說的《楞嚴經》是什麼東西？竟然如此沉迷。聖人的精微言論，沒有超出孔孟之道。捨棄孔孟之道而學習佛法，是大錯特錯。』朱承事說：『相公您沒有讀過這部經，怎麼知道它不如孔孟之道？我看這部經，好像超過了孔孟之道。』他從袖子里拿出第一卷說：『相公您看看。』祁公就拿起來閱讀，不知不覺就讀完了。忽然大驚說：『世間怎麼
【English Translation】 English version: They also allowed these heterodox teachings to run rampant within the court and beyond. There have been those who held this view since ancient times. Duke Duxiu believed that Yao considered his son Danzhu unworthy to receive the throne, so he abdicated in favor of Shun. Shun also worried that his son Shangjun was unsuitable, so he abdicated in favor of Yu. When Tang of Shang and King Wu of Zhou carried out their revolutions, this was the beginning of the abdication system. Even if Confucius were to act, how would it be any different? From the time of Yao to King Wu, Buddhism had not yet been born, and there was a reason for this. After the deaths of King Cheng and King Kang, Buddhism began to show traces, but it had not yet fully entered China, and this was to wait for the sage Confucius to be born in Lu, to gather together the great achievements of the ancient emperors' teachings. Alas! The sage Confucius was trapped between the states of Lu, Wei, Chen, and Song, wanting to live among the Nine Yi, and to float on the sea on a raft. At that time, if the teachings of Buddhism from tens of thousands of miles away were forced upon China, who among the Son of Heaven and the feudal lords would listen? The Dharma of the Buddha cannot be spread casually. If it were not for the Manifest School sensing something and seeking the Dharma from afar, I fear that it would not be able to respond quickly. These are all books written by Duke Duxiu in the capital, and the shocking and earth-shattering arguments within them amount to tens of thousands of words, but they have not been passed down to the world.
Duke Qi (Duke Qi, a personal name) and Duke Wending Zhang (Duke Wending Zhang, a personal name) both retired and lived in Suiyang, and the neighbors often visited each other. There was a man named Zhu Chengshi, who used his medical skills to move between the two old men. Duke Qi often laughed at Andao for being a Buddhist devotee. Zhu Chengshi took the opportunity to say to Duke Wending: 'Duke Du is a great man of the world, but it is a pity that he does not know about Buddhism. You are very influential, why don't you persuade him to believe in Buddhism?' Duke Wending said: 'You have a deep connection with this old gentleman, I can only assist from the side.' Zhu Chengshi respectfully agreed. One day, Duke Qi called Zhu Chengshi to take his pulse, and he took it very urgently. Zhu Chengshi said to the messenger: 'You go and tell Duke Zhang first, just say that I have not finished reading the 'Surangama Sutra' ('Léngyán Jīng', a Buddhist scripture).' The messenger did as he was told. Duke Qi was silent. After a long time, Zhu Chengshi arrived, and Duke Qi invited him to sit down and said: 'I thought you were good at smoothing things over and very sensible, but I didn't expect you to become mediocre recently. What is this 'Surangama Sutra' that you speak of? You are so obsessed with it. The subtle words of the sages do not go beyond the teachings of Confucius and Mencius. To abandon the teachings of Confucius and Mencius and learn Buddhism is a great mistake.' Zhu Chengshi said: 'Sir, you have not read this sutra, how do you know that it is not as good as the teachings of Confucius and Mencius? From what I see, this sutra seems to surpass the teachings of Confucius and Mencius.' He took out the first volume from his sleeve and said: 'Sir, please read it.' Duke Qi took it and read it, and unknowingly finished reading the entire scroll. Suddenly, he exclaimed in surprise: 'How can there be
從有此書邪。遣使盡持遍讀之。捉朱手曰。君真我知識。安道知而久之。不以我告何哉。即命駕見文定。敘其事。安道曰。譬如人失物。忽已尋得。當喜而得之。不可追悔得之早晚也。仆非不告。以公與朱君緣熟。故遣之耳。雖佛祖化人。亦必藉其同事也。祁公大悅。於是潛心內興(林間錄)。
張文定公。知除州。嘗游瑯瑘山。周行廊廡。不忍去。旋抵藏院。有感流涕。指梁間經函云。此吾前身事也。令取視之。乃所書楞伽二卷。齋沐續之。與前書無少異。蓋前生知藏僧。寫經未了而化。
從事朱判官炎。因讀楞嚴經。于真心明妙處有省。遂問講僧義江曰。此身死後。此心何在。江曰。此身未死。此心何在。朱良久。遂呈偈曰。四大不須先後覺。六根還向用時空。難將語默呈師也。只在尋常語默中。
文忠公楊億。因唐明嵩馳書至楊云。對而不相識。千里卻同風。明云。某甲奉院門。請往復者五。楊喚客司曰。點茶元來是家裡人。茶罷。復問數語。楊乃大笑。獻偈云。槌心滅性透玄關。透得玄關亦自閑。說與傍人應不信。唯師為我笑開顏。師酬云。外邊計智在機關。功業雖成總是閑。西掖代言應有暇。與談祖道悅天顏。公悅。朝次語都尉李公冠。近有一衲見訪。真西河獅子。李曰。法拘不得就謁
【現代漢語翻譯】 現代漢語譯本： 有人問：『這本書是從哪裡來的？』於是派人拿著書到處誦讀。祁公握著朱判官的手說：『您真是我的知己啊！』安道知道這件事很久了，為什麼不告訴我呢？』隨即命令備車去見文定。敘述了這件事。安道說：『譬如有人丟失了東西，忽然又找到了，應當高興得到它，不應該後悔得到它的早晚。我不是不告訴您，因為您和朱判官的緣分深厚，所以才讓他去的。即使是佛祖教化人，也必定要藉助他的同事啊。』祁公非常高興，於是潛心向佛。 張文定公，被任命為除州知州。曾經遊覽瑯瑘山，在廊廡間流連忘返，不忍離去。隨後到達藏經院，有所感觸而流淚。指著梁間的經函說：『這好像是我前世的事情啊。』讓人取來觀看，原來是他所書寫的《楞伽經》兩卷。齋戒沐浴後繼續書寫，與之前所寫的沒有絲毫差異。原來他前世是知藏僧人，抄寫經書沒有完成就去世了。 從事朱判官炎，因為讀《楞嚴經》，在真心明妙之處有所領悟。於是問講經的僧人義江說：『此身死後，此心在哪裡？』義江說：『此身未死，此心在哪裡？』朱判官沉默良久，於是呈上一首偈子說：『四大不必分先後覺悟，六根還應在運用時體會空性。難以用言語或沉默來向您請教，真理只在尋常的言語和沉默之中。』 文忠公楊億，因為唐明嵩送信到楊云，（兩人）相對卻不認識。（雖然）相隔千里卻如同在同一個風氣中。明嵩說：『我奉院門之命，（前來）請教往復（的道理）已經五次了。』楊億叫來客司說：『點茶，原來是家裡人。』喝完茶后，又問了幾句話。楊億於是大笑，獻上一首偈子說：『槌心滅性，通透玄關，通透了玄關也就自在了。告訴旁邊的人他們應該不相信，只有您為我笑逐顏開。』明嵩酬答說：『外邊算計智謀都在機關之中，功業即使成功也總是虛閑。您在西掖擔任代言應該有空閑，與您談論祖師之道，使天顏喜悅。』楊億很高興。上朝時告訴都尉李公冠說：『最近有一個僧人來拜訪，真是西河的獅子。』李公說：『（我）不能被法事拘束，應該去拜訪他。』
【English Translation】 English version: Someone asked: 'Where did this book come from?' Then he sent people to read it everywhere. Lord Qi held Zhu Pan Guan's (Judicial Officer Zhu) hand and said: 'You are truly my confidant!' An Dao (name of a person) knew about this for a long time, why didn't you tell me?' Immediately ordered to prepare a carriage to see Wen Ding (name of a person). Narrated the matter. An Dao said: 'It's like someone losing something, and suddenly finding it again, one should be happy to get it, and should not regret getting it sooner or later. It's not that I didn't tell you, it's because you and Zhu Pan Guan have a deep relationship, so I sent him there. Even the Buddha must rely on his colleagues to transform people.' Lord Qi was very happy, and then devoted himself to Buddhism. Zhang Wen Ding Gong (Lord Zhang Wen Ding), was appointed as the prefect of Chu Zhou. He once visited Lang Ya Mountain, lingered in the corridors, and couldn't bear to leave. Then he arrived at the Sutra Repository, felt something and shed tears. Pointing to the Sutra case between the beams, he said: 'This seems to be my past life.' He ordered people to take it and look at it. It turned out to be two volumes of the Lankavatara Sutra (name of a Buddhist scripture) he had written. After fasting and bathing, he continued to write, and there was no difference from what he had written before. It turned out that he was a monk in charge of the Sutra Repository in his previous life, and he died before he finished copying the scriptures. Judicial Officer Zhu Yan, because he read the Surangama Sutra (name of a Buddhist scripture), had some understanding of the wonderfulness of the true mind. So he asked the monk Yi Jiang (name of a monk) who was lecturing on the scriptures: 'After this body dies, where is this mind?' Yi Jiang said: 'Before this body dies, where is this mind?' Judicial Officer Zhu was silent for a long time, and then presented a verse saying: 'The four elements (earth, water, fire, wind) do not need to be awakened in sequence, the six senses (sight, hearing, smell, taste, touch, thought) should still realize emptiness when in use. It is difficult to ask you with words or silence, the truth is only in ordinary words and silence.' Lord Wen Zhong Yang Yi (Lord Wen Zhong Yang Yi), because Tang Ming Song (name of a person) sent a letter to Yang Yun, (the two) did not know each other when they met. (Although) separated by thousands of miles, they were like in the same atmosphere. Ming Song said: 'I am ordered by the Yuan Men (name of a place) to ask about the principles of reciprocity for the fifth time.' Yang Yi called the guest secretary and said: 'Serve tea, it turns out to be a family member.' After drinking tea, he asked a few more questions. Yang Yi then laughed and presented a verse saying: 'Hammering the heart and extinguishing the nature, penetrating the mysterious pass, penetrating the mysterious pass is also free. Telling the people next to you, they should not believe it, only you smile for me.' Ming Song replied: 'External calculations and wisdom are all in the mechanism, even if the achievements are successful, they are always empty. You should have time to act as a spokesman in Xi Ye (name of a place), talking to you about the way of the ancestors, making Tian Yan (the emperor) happy.' Yang Yi was very happy. When he went to court, he told the commander Li Gong Guan (name of a person): 'Recently a monk came to visit, he is really the lion of Xi He (name of a place).' Lord Li said: 'I cannot be bound by Dharma affairs, I should visit him.'
見。奈何。公歸達李公之言。○師凌晨趍謁。李令童子傳語。道得即相見。師曰。今日特來相看。李云。碑文刊白字。當道種青松。師云。不因今日接。餘日實難逢。李云。任么則請相見去也。師云。腳頭腳底。李乃相見。才坐便問。我聞西河有金毛師子是否。明云。甚處得這話頭來。李便喝。明云。野干鳴。李又喝。明云恰是。李有偈云。赫日炎風六月餘。水邊林下自涼居。有人來致毗盧問。手拗山花笑與渠。明續韻曰。道在休分智與愚。古今達者任安居。本無萬法知何礙。物物頭頭不是渠。公大悅。
楊侍郎。李都尉。與承天嵩禪師問答五段。楊問。彌陀演化于西方。達磨傳心於東土。胡來漢現。水到渠成。五嶽鎮靜以崢嶸。百穀朝宗而浩渺。一靈之性。托境現形。三有之中。憑何立命。師云。仙人無婦。玉女無夫。楊云。尼剃頭不復生子。師云。陜府鐵牛能哮吼。嘉州大像念摩訶。李云。倒跳上山巔。師云。騎牛不著靴○楊問。玄沙不出嶺。保壽不渡河。善才參知識五十三員。慧遠結黑白一十八士。雪峰三度上投子。智者九旬講法華。這六個漢。為復野干鳴。為復師子吼。速道速道。師云。水急魚行澀。峰高鳥不棲。楊云。泗洲大聖。師云。土上加泥更一重。李云。舌上覆金錢。師云。半夜歌樂動。誰人
【現代漢語翻譯】 現代漢語譯本： 李公問：『奈何？』（怎麼辦？）請你回去把這些話轉達給李公。 禪師凌晨前去拜見李公。李公讓童子傳話說：『說得出來就相見。』禪師說：『我今天特意來拜見您。』李公說：『碑文上刻著白字，路邊種著青松。』禪師說：『如果不是今天相遇，以後實在難以相逢。』李公說：『既然如此，那就請相見吧。』禪師說：『腳頭腳底（指當下）。』李公於是與禪師相見。剛坐下，李公就問：『我聽說西河有金毛獅子，是真的嗎？』禪師說明：『您從哪裡聽來的這些話？』李公便喝斥。禪師說明：『是野干在叫。』李公又喝斥。禪師說明：『正是如此。』李公有一首偈語說：『炎熱的太陽和風在六月里肆虐，水邊林下自然涼爽宜人。如果有人來問什麼是毗盧（Vairocana，佛的法身），就摘一朵山花笑著給他看。』禪師續韻說：『道在於自身，不必區分智慧和愚笨。古往今來的通達者都安然自在。本來就沒有萬法，知道什麼障礙呢？每個事物都不是它本身。』李公非常高興。 楊侍郎、李都尉與承天嵩禪師的五段問答。 楊侍郎問：『彌陀（Amitābha，阿彌陀佛）在西方演化，達磨（Bodhidharma，菩提達摩）在東土傳心。胡人來了，漢人就顯現，水到渠成。五嶽鎮靜而崢嶸，百川朝宗而浩渺。一靈之性，依託外境而顯現形體。在三有（欲有、色有、無色有）之中，憑藉什麼立命？』禪師說：『仙人沒有妻子，玉女沒有丈夫。』楊侍郎說：『尼姑剃了頭不再生孩子。』禪師說：『陜府的鐵牛能怒吼，嘉州的大佛唸誦摩訶（Mahā，偉大的）。』李都尉說：『倒跳上山巔。』禪師說：『騎牛不穿靴子。』 楊侍郎問：『玄沙（Xuansha）不出嶺，保壽（Baoshou）不渡河。善財童子參訪了五十三位善知識，慧遠（Huiyuan）與十八位賢士結社唸佛。雪峰（Xuefeng）三次去投子山，智者（Zhiyi）九旬講《法華經》。這六個人，是野干在叫，還是獅子在吼？快說快說！』禪師說：『水流湍急，魚行艱難；山峰高聳，鳥難棲息。』楊侍郎說：『泗洲大聖（Sizhou Dasheng）。』禪師說：『土上加泥又一層。』李都尉說：『舌頭上覆蓋著金錢。』禪師說：『半夜裡歌樂喧鬧，是誰在聽？』
【English Translation】 English version: Li Gong asked, 'What to do?' Please return and convey these words to Li Gong. The Zen master went to visit Li Gong early in the morning. Li Gong had a young servant relay the message, 'If you can explain it, then I will meet you.' The Zen master said, 'I have come specifically to see you today.' Li Gong said, 'White characters are engraved on the stele, and green pines are planted along the road.' The Zen master said, 'If we didn't meet today, it would be difficult to meet in the future.' Li Gong said, 'Since that's the case, then please come in.' The Zen master said, 'The beginning and the end (referring to the present moment).' Li Gong then met with the Zen master. As soon as they sat down, Li Gong asked, 'I heard that there is a golden-haired lion in Xihe, is that true?' The Zen master explained, 'Where did you hear such a thing?' Li Gong then shouted. The Zen master explained, 'It's a jackal barking.' Li Gong shouted again. The Zen master explained, 'That's exactly right.' Li Gong had a verse that said, 'The scorching sun and wind rage in June, the waterside and forest are naturally cool and pleasant. If someone comes to ask about Vairocana (the Dharmakaya of the Buddha), pluck a mountain flower and smile at them.' The Zen master continued the rhyme, saying, 'The Dao is within, no need to distinguish between wisdom and foolishness. The enlightened ones of ancient and modern times all dwell in peace. Originally there are no ten thousand dharmas, what hindrance is there to know? Every thing is not itself.' Li Gong was very pleased. Five dialogues between Vice Minister Yang, Commandant Li, and Zen Master Song of Chengtian. Vice Minister Yang asked, 'Amitābha (Amitābha Buddha) manifests in the West, and Bodhidharma (Bodhidharma) transmits the mind in the East. When the barbarian comes, the Han appears, and when the water comes, the channel is formed. The Five Peaks are tranquil and majestic, and the hundred rivers flow towards the sea. The nature of one spirit manifests its form through external circumstances. In the three realms of existence (the desire realm, the form realm, and the formless realm), what does it rely on to establish its life?' The Zen master said, 'Immortals have no wives, and jade maidens have no husbands.' Vice Minister Yang said, 'Nuns shave their heads and no longer have children.' The Zen master said, 'The iron ox of Shaanxi can roar, and the great Buddha of Jiaozhou recites Mahā (great).' Commandant Li said, 'Jumping backwards to the top of the mountain.' The Zen master said, 'Riding an ox without wearing boots.' Vice Minister Yang asked, 'Xuansha (Xuansha) does not leave the mountain range, and Baoshou (Baoshou) does not cross the river. Sudhana visited fifty-three good advisors, and Huiyuan (Huiyuan) formed a society with eighteen virtuous men to recite the Buddha's name. Xuefeng (Xuefeng) went to Touzi Mountain three times, and Zhiyi (Zhiyi) lectured on the Lotus Sutra for ninety days. Are these six people jackals barking or lions roaring? Speak quickly!' The Zen master said, 'The water flows rapidly, making it difficult for fish to swim; the mountain peaks are high, making it difficult for birds to perch.' Vice Minister Yang said, 'The Great Sage of Sizhou (Sizhou Dasheng).' The Zen master said, 'Adding mud on top of mud, another layer.' Commandant Li said, 'Covering the tongue with a gold coin.' The Zen master said, 'In the middle of the night, the singing and music are noisy, who is listening?'
得知音○楊問。風穴提印南院。傳衣昭公。演化于西河。嵩師領徒于並壘。南宗之旨。北土大興。且道二師承誰恩力。師云。不入蓮池浴。懶向雪山游。楊云。清涼山裡萬菩薩。師云。維摩會上諸聖集。李云。揹負乾薪遭野火。師云。口是禍門○楊問。忉利透日月之上。四禪無風火之災。三交駕鐵牛之車。臨汝握全提之印。獼猴有一面古鏡。貍奴有萬里神光。直下承當。是何人也。師云。朝看東南。暮看西北。楊云。貍奴白牯卻知有。師云。淹殺冢頭蒿。李云。月里煮油鐺。師云。石人腰帶○楊問。一切諸佛。盡在里許。動則喪身失命。覷著兩頭俱瞎。擬議之間。千山萬水。直下會得。也是炭庫里坐地。有不惜眉毛者。通個訊息來。師云。百雜碎。楊云。平生不妄語。師云。也要道過。李云。出穴兔遭罥。師云。東西無滯礙。南北得自由(以上類鑒)。
楊文忠公。問廣慧。南閻浮提眾生。以財為命。邦國以財聚民。教中有財法二施。何以勸人疏於財寶。師云。剎竿炎上鐵龍頭。楊云。任么則海壇馬子似驢大。師云。楚雞不是丹山鳳。楊云。佛滅二十年。比丘少慚愧○大年楊公。家世學佛。常參雲門諒老安公大師。后依廣慧璉禪師。始大䇿發。通為璉嗣云。平昔礙膺之物。嚗然自落。積劫未明之事。廓爾現前(
【現代漢語翻譯】 現代漢語譯本 楊得知音（Yang Dezhiyin）問道：『風穴（Fengxue）提倡印可南院（Nanyuan），傳衣昭公（Zhaogong），在西河（Xihe）演化，嵩師（Songshi）帶領徒弟在並壘（Binglei）。南宗（Nanzong）的宗旨，在北方大地興盛。請問這兩位禪師承蒙誰的恩力？』 禪師說：『不去蓮池（Lianchi）沐浴，懶得向雪山（Xueshan）遊歷。』 楊說：『清涼山（Qingliang Mountain）里有萬菩薩。』 禪師說：『維摩（Vimo）會上諸聖聚集。』 李說：『揹負乾柴遭遇野火。』 禪師說：『口是禍患之門。』 楊問道：『忉利天（Trayastrimsa）透出日月之上，四禪天（Four Dhyanas）沒有風火之災，三交（San Jiao）駕馭鐵牛的車，臨汝（Linru）掌握全提之印。獼猴（Mihou）有一面古鏡，貍奴（Linu）有萬里神光。直接承擔，是什麼人呢？』 禪師說：『早上看東南，晚上看西北。』 楊說：『貍奴白牯（Bigu）卻知道有。』 禪師說：『淹沒了墳頭的蒿草。』 李說：『月亮里煮油鍋。』 禪師說：『石人腰帶。』 楊問道：『一切諸佛，都在這裡面。動就喪身失命，看著兩頭都瞎。擬議之間，千山萬水。直接領會，也是在炭庫里坐地。有不吝惜眉毛的人，來通個訊息。』 禪師說：『百雜碎。』 楊說：『平生不說謊。』 禪師說：『也要說過。』 李說：『出穴的兔子遭遇羅網。』 禪師說：『東西沒有阻礙，南北得到自由。』（以上出自《類鑒》） 楊文忠公（Yang Wenzhonggong）問廣慧禪師（Guanghui Chanshi）：『南閻浮提（Jambudvipa）的眾生，以財為生命，邦國以財富聚集人民，教中有財施和法施，為什麼要勸人疏遠財寶？』 禪師說：『剎竿炎上鐵龍頭。』 楊說：『如果這樣，那麼海壇（Haitan）的馬子像驢一樣大。』 禪師說：『楚地的雞不是丹山的鳳凰。』 楊說：『佛滅度二十年，比丘（Bhikkhu）缺少慚愧。』 大年楊公（Danian Yanggong），世代學佛，曾經參訪雲門諒老安公大師（Yunmen Lianglao Angong Dashi），後來依止廣慧璉禪師（Guanghui Lian Chanshi），才大徹大悟，被璉禪師印可說：『平素阻礙胸襟的東西，轟然脫落，積累多劫沒有明白的事情，廓然顯現。』
【English Translation】 English version Yang Dezhiyin asked: 'Fengxue advocated endorsing Nanyuan, Zhaogong transmitted the robe, and evolved in Xihe. Songshi led disciples in Binglei. The essence of the Southern School (Nanzong) is flourishing in the northern land. May I ask, who's grace did these two masters receive?' The Zen master said: 'I don't enter the lotus pond (Lianchi) to bathe, and I'm too lazy to travel to the snow mountain (Xueshan).' Yang said: 'There are ten thousand Bodhisattvas in Qingliang Mountain.' The Zen master said: 'All the saints gather at the Vimalakirti Assembly (Vimo).' Li said: 'Carrying dry firewood and encountering a wildfire.' The Zen master said: 'The mouth is the gate of disaster.' Yang asked: 'Trayastrimsa Heaven (Trayastrimsa) penetrates above the sun and moon, the Four Dhyanas (Four Dhyanas) have no disaster of wind and fire, San Jiao drives the iron ox cart, Linru holds the seal of complete delivery. The macaque (Mihou) has an ancient mirror, and the civet cat (Linu) has ten thousand miles of divine light. Directly accepting, who is it?' The Zen master said: 'Look southeast in the morning and northwest in the evening.' Yang said: 'The civet cat and white ox (Bigu) know that there is.' The Zen master said: 'Drowning the artemisia on the grave.' Li said: 'Cooking oil in a pot in the moon.' The Zen master said: 'Stone man's belt.' Yang asked: 'All the Buddhas are in here. Moving will lead to losing your life, and looking at both ends will make you blind. In the midst of deliberation, there are thousands of mountains and rivers. Directly understanding is also sitting in a coal warehouse. If there is someone who doesn't cherish their eyebrows, come and send a message.' The Zen master said: 'A hundred mixed fragments.' Yang said: 'I never lie in my life.' The Zen master said: 'You also have to say it.' Li said: 'A rabbit coming out of its hole encounters a snare.' The Zen master said: 'There is no hindrance in the east and west, and freedom is obtained in the north and south.' (The above is from 'Classified Mirror') Yang Wenzhonggong asked Zen Master Guanghui: 'The beings of Jambudvipa (Jambudvipa) take wealth as life, and the country gathers people with wealth. There are wealth giving and Dharma giving in the teachings. Why should people be persuaded to be estranged from wealth?' The Zen master said: 'The iron dragon head blazes on the flagpole.' Yang said: 'If so, then the horse of Haitan (Haitan) is as big as a donkey.' The Zen master said: 'The chicken of Chu is not the phoenix of Dan Mountain.' Yang said: 'Twenty years after the Buddha's Nirvana, the Bhikkhus (Bhikkhu) lack shame.' Yang Gong of Danian, a family that has studied Buddhism for generations, once visited Master Yunmen Lianglao Angong, and later relied on Zen Master Guanghui Lian, and then he had a great enlightenment, and was approved by Zen Master Lian, saying: 'The things that hindered his mind in the past fell off with a bang, and the things that had not been understood for many kalpas appeared clearly.'
云云)。夫繼紹之緣。當嗣廣慧泊寢疾。以偈寄李都尉曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。遂屏居蛻脫。有紅光貫腦而升。公建寧人氏○仁宗曰。楊文忠公億。為國竭忠。有君子之大節。晚年留心釋典云(東都事略)。
李公都尉。因堅上座取辭。李曰。近離上黨。得屆中都。方接麈談。遽回虎錫。指雲屏之翠嶠。訪雪嶺之清流。未審此處彼處的的事作么生。堅云。利劍拂開天地靜。霜刀才舉鬥牛寒。李云。恰值今日耳聵。堅云。一箭落雙鵰。李云。上座為什麼著草鞋睡。堅以衣一拂。李低頭云。今日可謂降伏。堅云。普化出僧堂。○李都尉。見石門聰禪師。問出家事如何。聰云。昔崔趙公。參國一禪師云。弟子出家得否。師云。出家是大丈夫事。非將相之所能為。李于言下大悟。乃作二句偈寄朱。發運正辭。時許公式為淮南漕。朱以李偈寄許。許共和之。李偈云。參禪須是鐵漢。著手心頭便判。朱曰。雨催樵子還家。許曰。風送漁舟到岸。又請○浮山遠禪師和曰。參禪須是鐵漢。著手心頭便判。通身雖是眼睛。也待紅爐再煅。鋤麑觸樹迷封。豫讓藏身吞炭。鷺鶿影落秋江。風送蘆華兩岸。諸公見而大敬之。李乃自和云。參禪須是鐵漢。著手心頭便判。直取無上菩提。一切是非莫管○李公
【現代漢語翻譯】 現代漢語譯本： （云云）。關於繼承的因緣，應當繼承廣慧，恰逢廣慧生病，於是寫了一首偈頌寄給李都尉說：『水泡的產生與破滅，這兩種現象本來就是一樣的。想要知道真正的歸宿之處，就在趙州東院的西邊。』於是隱居起來，最終圓寂。圓寂時有紅光從頭頂升起。李公是建寧人氏。仁宗說：『楊文忠公楊億，為國家竭盡忠誠，有君子的高尚節操。』晚年潛心研究佛經（出自《東都事略》）。
李公都尉，因為堅上座要離開，前去索取臨別贈言。李公說：『最近剛離開上黨，到達中都，正要與您進行深入的交談，您卻要返回。遙指雲屏山的翠綠山峰，尋訪雪嶺的清澈流水。』不知此處與彼處的事情究竟是怎樣的？堅上座說：『利劍揮開，天地一片寂靜；霜刀才一舉起，斗宿和牛宿都感到寒冷。』李公說：『恰好今天我耳朵不好使。』堅上座說：『一箭射落兩隻雕。』李公說：『上座為什麼穿著草鞋睡覺？』堅上座用拂塵一拂。李公低頭說：『今天可以說是被降伏了。』堅上座說：『普化和尚走出僧堂。』李都尉，拜見石門聰禪師，問道：『出家這件事怎麼樣？』聰禪師說：『過去崔趙公，參拜國一禪師時說：『弟子可以出家嗎？』國一禪師說：『出家是大丈夫的事情，不是將相所能做到的。』李都尉在聽了這些話后，頓時大悟。於是作了兩句偈頌寄給朱發運正辭，當時許公式擔任淮南漕運。朱發運將李都尉的偈頌寄給許公式，許公式也作詩唱和。李都尉的偈頌說：『參禪必須是鐵漢，一著手就要當機立斷。』朱發運說：『雨催促著樵夫回家。』許公式說：『風送漁船靠岸。』又請浮山遠禪師和詩說：『參禪必須是鐵漢，一著手就要當機立斷。即使全身都是眼睛，也要在紅爐中再次錘鍊。』鋤麑觸樹，迷惑了封地的邊界；豫讓藏身，吞炭改變聲音。白鷺鷥的影子倒映在秋天的江面上，風吹著蘆葦花飄向兩岸。』各位官員看了都非常敬佩。李都尉於是自己和詩說：『參禪必須是鐵漢，一著手就要當機立斷。直接求取無上菩提，一切是非都不要管。』李公
【English Translation】 English version: (etc.). Regarding the karmic connection of succession, Guanghui should inherit, coinciding with Guanghui's illness, so he sent a verse to Military Commissioner Li, saying: 'The arising and ceasing of bubbles, these two phenomena are originally the same. If you want to know the true place of return, it is west of the East Courtyard of Zhaozhou.' Thereupon, he lived in seclusion and ultimately passed away. When he passed away, a red light rose from the top of his head. Li Gong was a native of Jianning. Emperor Renzong said: 'Duke Yang Wenzhong, Yang Yi, exhausted his loyalty for the country and possessed the noble integrity of a gentleman.' In his later years, he devoted himself to studying Buddhist scriptures (from 'Dongdu Sh략').
Military Commissioner Li Gong, because Venerable Jian was about to leave, went to ask for parting words. Li Gong said: 'Recently, I just left Shangdang and arrived in Zhongdu, and I was about to have an in-depth conversation with you, but you are about to return. Pointing to the green peaks of Yunping Mountain, seeking the clear streams of Xueling.' I wonder what the matter is between here and there? Venerable Jian said: 'The sharp sword cuts open, and heaven and earth are silent; as soon as the frost knife is raised, the Dipper and Cow constellations feel cold.' Li Gong said: 'It just so happens that my ears are not working well today.' Venerable Jian said: 'One arrow shoots down two eagles.' Li Gong said: 'Why does the Venerable sleep in straw sandals?' Venerable Jian flicked his whisk. Li Gong lowered his head and said: 'Today it can be said that I have been subdued.' Venerable Jian said: 'Monk Puhua walks out of the Sangharama.' Military Commissioner Li, visited Chan Master Cong of Shimen and asked: 'How is the matter of leaving home?' Chan Master Cong said: 'In the past, Cui Zhao Gong, when visiting Chan Master Guoyi, said: 'Can this disciple leave home?' Chan Master Guoyi said: 'Leaving home is a matter for great men, not something that generals and ministers can do.' Military Commissioner Li had a great enlightenment upon hearing these words. So he composed two verses and sent them to Zhu Fayun Zhengci, who was then serving as the Huainan Transportation Commissioner. Zhu Fayun sent Military Commissioner Li's verses to Xu Gongshi, and Xu Gongshi also composed poems in response. Military Commissioner Li's verses said: 'To practice Chan, one must be an iron man, and one must make a decisive judgment as soon as one starts.' Zhu Fayun said: 'The rain urges the woodcutter to return home.' Xu Gongshi said: 'The wind sends the fishing boat to the shore.' He also invited Chan Master Fushan Yuan to compose a poem in response, saying: 'To practice Chan, one must be an iron man, and one must make a decisive judgment as soon as one starts. Even if the whole body is eyes, it must be tempered again in the red furnace.' Chu Ni touched the tree and confused the boundaries of the fief; Yu Rang hid himself and swallowed charcoal to change his voice. The shadow of the egret falls on the autumn river, and the wind blows the reed flowers to both banks.' The officials were all very impressed when they saw it. Military Commissioner Li then composed his own poem in response, saying: 'To practice Chan, one must be an iron man, and one must make a decisive judgment as soon as one starts. Directly seek unsurpassed Bodhi, and don't care about all right and wrong.' Li Gong
。初受左武衛將軍駙馬都尉。歷參宿德。機辯諸方。臨終有尼道堅。就枕問曰。都尉。眾生見劫盡。大火所燒時。切要照顧主人翁。公云。大師與我煎一服藥來。尼無語公云。師姑家藥也不會煎。投枕未安而去○真宗顧待加異。常稱其好學。為人醞藉讀書。通浮屠性理之學。嘗師楊公億。為參禪伴侶(東都事略)。
許公式守筠日。洞山聰禪師。嘗自植松。口誦金剛經不輟。其山北號金剛嶺。公贈詩曰。語言全不滯。高躡祖師蹤。夜坐連雲石。春栽帶雨松。鑒分金殿燭。山答月樓鐘。有問西來意。虛堂對遠峰○公一日與上藍溥泐潭澄二師話次。澄云。承聞。郎中有夜坐連雲石。春栽松帶雨。答洞山甚麼話。許云。今日放衛早。澄云。聞說答泗洲大聖在楊州出現底話。是否。許云。別點茶來。澄云。名不虛得。元來是作得主。許云。和尚早晚回山。澄云。今日被上藍覷破。藍便喝。澄云。須是你始得。許云。無柰船何打戽斗。
員外安鴻漸。問首山念禪師。一物不將來時如何。師云。何得對眾謾語。安擬議。師便打。又問。是法住法位世間相常住。如何是常住底法。師豎打杖云。且道是住是不住。安云。未曉之徒如何領會。師云。依稀侶曲才堪聽。又被風吹別調中。又問。弟子不會致問。乞師指示。師云。
【現代漢語翻譯】 現代漢語譯本：最初被授予左武衛將軍、駙馬都尉的官職。他曾拜訪過許多有德之士，在各個方面都機智善辯。臨終時，有位名叫道堅的尼姑，走到他的床邊問道：『都尉，眾生見到劫難終結，大火焚燒一切的時候，最重要的是照顧好自己的主人翁（指本性）。』他回答說：『大師，你給我煎一服藥來。』尼姑無言以對。他說：『師姑，你連藥都不會煎。』說完，頭還沒放好就去世了。真宗皇帝對他非常器重，經常稱讚他好學，為人溫和有禮，讀書廣泛，通曉佛家的性理之學。他曾拜楊億為師，作為參禪的伴侶（出自《東都事略》）。
許式擔任筠州地方長官時，洞山聰禪師曾經親自種植松樹，口中不停地誦讀《金剛經》。他所在的山的北面被稱為金剛嶺。許式贈詩一首：『語言完全沒有滯礙，高高地追隨祖師的足跡。夜晚坐在連線雲朵的石頭上，春天栽種帶著雨水的松樹。燭光照亮金碧輝煌的宮殿，山迴應著月光下的樓閣鐘聲。有人問什麼是西來的真意，面對著空曠的殿堂和遠處的山峰。』有一天，許式與上藍寺的溥禪師和泐潭的澄禪師談話。澄禪師說：『聽說您有夜裡坐在連雲石上，春天栽種帶雨松的雅興，您是怎麼回答洞山禪師的？』許式說：『今天我提前結束了衛戍任務。』澄禪師說：『聽說您回答了泗洲大聖在揚州顯靈的事情，是嗎？』許式說：『再來點茶。』澄禪師說：『名不虛傳，原來是能做得了主的人。』許式說：『和尚您什麼時候回山？』澄禪師說：『今天被上藍寺的人看穿了。』溥禪師隨即大喝一聲。澄禪師說：『必須是你這樣的人才行。』許式說：『奈何不了船，只好打水戽斗。』
員外安鴻漸問首山念禪師：『當什麼都沒有帶來的時候，會怎麼樣？』禪師說：『怎麼敢當著大家的面說謊？』安鴻漸猶豫不決。禪師就打了他。安鴻漸又問：『是法住法位，世間相常住（一切法的體性安住于其自身的位置，世間的現象是恒常不變的），什麼是常住的法？』禪師豎起手中的禪杖說：『你說這是住還是不住？』安鴻漸說：『不明白的人怎麼能領會？』禪師說：『依稀像是熟悉的曲調才剛能聽清，又被風吹散到別的調子里去了。』安鴻漸又問：『弟子不明白如何提問，請禪師指示。』禪師說：
【English Translation】 English version: Initially, he was granted the position of General of the Left Martial Guard and Imperial Son-in-Law Commandant. He visited many virtuous individuals and was known for his wit and eloquence in various matters. As he was dying, a nun named Daojian approached his bedside and asked: 'Commandant, when sentient beings witness the end of the kalpa and everything is consumed by great fire, what is most important is to take care of one's own master (referring to one's inherent nature).' He replied: 'Master, please prepare some medicine for me.' The nun was speechless. He said: 'Even you, a nun, cannot prepare medicine.' Having said that, he passed away before his head could rest properly on the pillow. Emperor Zhenzong held him in high regard, often praising his love of learning, his gentle and refined demeanor, his extensive reading, and his understanding of Buddhist philosophy. He once took Yang Yi as his teacher and Chan practice companion (from 'Dongdu Sh략').
When Xu Shi was the local official of Junzhou, Chan Master Dongshan Cong personally planted pine trees while continuously reciting the 'Diamond Sutra'. The north side of the mountain where he was located was called Diamond Ridge. Xu Shi gifted him a poem: 'His words are completely unhindered, High he follows in the footsteps of the patriarchs. At night he sits on the stone connecting to the clouds, In spring he plants pines carrying the rain. The candlelight illuminates the golden palace, The mountain echoes the bell of the moonlit pavilion. If someone asks about the meaning of the Westward Transmission, He faces the empty hall and the distant peaks.' One day, Xu Shi was talking with Chan Master Pu of Shanglan Temple and Chan Master Cheng of Letan Temple. Chan Master Cheng said: 'I heard that you have the refined pleasure of sitting on the stone connecting to the clouds at night and planting pines carrying the rain in spring. How did you respond to Chan Master Dongshan?' Xu Shi said: 'Today I finished my guard duty early.' Chan Master Cheng said: 'I heard that you responded to the story of the Great Sage of Sizhou appearing in Yangzhou, is that so?' Xu Shi said: 'Bring more tea.' Chan Master Cheng said: 'Your reputation is well-deserved, you are indeed someone who can be the master.' Xu Shi said: 'When will the monk return to the mountain?' Chan Master Cheng said: 'Today I have been seen through by the people of Shanglan Temple.' Chan Master Pu immediately shouted. Chan Master Cheng said: 'It must be someone like you.' Xu Shi said: 'There's nothing to be done about the boat, so I have to use a water scoop.'
Layman An Hongjian asked Chan Master Shoushan Nian: 'What happens when one brings nothing with them?' The Chan Master said: 'How dare you lie in front of everyone?' An Hongjian hesitated. The Chan Master then struck him. An Hongjian then asked: 'Is it that 'the Dharma abides in its position, and the characteristics of the world are constant' (the nature of all dharmas abides in its own position, and the phenomena of the world are constant and unchanging), what is the constant Dharma?' The Chan Master raised his staff and said: 'Do you say it abides or does not abide?' An Hongjian said: 'How can those who do not understand comprehend?' The Chan Master said: 'It's as if a familiar tune can just barely be heard, and then it is blown by the wind into another melody.' An Hongjian then asked: 'This disciple does not know how to ask, please instruct me.' The Chan Master said:
水急浪開魚自現。金麟又透碧潭中。公默領而去。
曾學士會守四明。止絕僧道。投刺雪竇顯禪師。因領眾入城化緣。以偈寄之曰。碧落煙凝雪乍晴。住山情緒寄重城。使君道在未相見。空戀甘棠影里行。曾公答云。勞勞世事逐浮沉。一性澄明亙古今。目擊道存無阻隔。何須見面始知心。令人請相見云。道無阻隔因甚入來不得。師云。復見別長老所請舉向伊。曾云。舉又何妨。師云。山僧罪過。曾云。好好。師云。喏喏(以上類鑒)轉運張僅。問壽寧義禪師曰。下官如今剃卻頭。作得長老也無。師以手摩頭喚郎中。郎中應諾。于頭什麼事。示以偈云。星郎功內取無為。秪此真靈信自誰。塵里認它非是我。境中明得豈言伊。無心暫對求人說。有相權將指險疑。憶昔遠公蓮社客。輸他陶令返攢眉。張乃數謝而已(廣燈)。
忠肅公馬亮。性純孝。自華顯克終。甄褒朝以米千斛金數百兩命賜公。公慨然曰。祿不養親。比將安用。對親像前誓追冥福。即置清涼寺。以添助營繕。守杭日。有梵僧。遺公舍利一匊囑曰。它日必興佛事。及麾移淝上。僧懷謹。謀建塔于郡永昌。適契前諾。乃輟俸崇成。遂瘞舍利。來以普慈為額。公曆探竺典。尤䆳華嚴。忽一日告所親曰。吾大期非遠。乃絕葷澡颒。更居士服。泊然而逝。
公嘗于咸平三年。以虞部員外郎。出使江池饒建四州。歲鑄錢百三十五萬貫。銅鉛皆有餘羨。真宗。即以為江南轉運副使。兼都大提點江南福建路鑄錢四監。凡役兵三千八伯余人(編年)。
右丞范沖。謁旻禪師。某甲宿世。作何福業。墮在紫金囊中。去此事稍遠。師呼內翰。范應諾。師云。何遠之有。范躍然曰。乞師再垂指示。師拊膝一下。范擬對。師云。見即便見。擬思即差。范豁如拜謝。
丞相丁公謂。杭之西湖僧省常。與朝宰公卿大夫。結凈行社。公有詩云。已悟何須傍水云。未休終是利名身。今當蘭若親禪客。且向蓬山會史臣。開卷每尋莊子馬。援毫寧待仲尼麟。伊余冷笑陶彭澤。卻作蓮華社外人○公齋僧疏云。補仲山袞。曲盡巧心。和傳說羹。難調眾口(云云)。特形歸命。恭發精誠。虔施白金。充修凈供。飯苾芻之高德。答懶瓚之深慈(云云)虔罄丹誠。永繄法力。
諫議謝公泌。與常師少小之交。入社詩云。識師十五年。時已斷塵緣。湖上蓮華社。庭前柏樹禪。智燈明覺路。法雨溉情田。直到無言處。維摩病始痊。
范文正公。守吳日。瑯玡覺禪師。謁之留數日。公于言下知歸。與師偈曰。連朝共話釋疑團。豈為浮生半日閑。直欲與師閑到老。盡收識性入玄關。師躡韻云。
【現代漢語翻譯】 現代漢語譯本： 公（指某人）曾在咸平三年，以虞部員外郎的身份，出使江、池、饒、建四州。每年鑄造錢幣一百三十五萬貫，銅和鉛都有剩餘。真宗皇帝即位后，就任命他為江南轉運副使，兼任都大提點江南福建路鑄錢四監，總共役使士兵三千八百多人（編年）。 右丞范沖，拜見旻禪師。范沖問：『我前世做了什麼福業，（今生）卻墮落在紫金囊中（比喻身處富貴卻不得解脫），離解脫之事如此遙遠？』禪師呼喚：『內翰（對范沖的尊稱）。』范沖應諾。禪師說：『有什麼遙遠的呢？』范沖驚喜地說：『請禪師再次垂示指示。』禪師拍了一下膝蓋。范沖正要回答，禪師說：『見（道）當下就見（道），擬議思索就差了。』范沖頓時醒悟，拜謝。 丞相丁公（丁謂）說，杭州西湖的僧人省常，與朝廷的宰相、公卿、大夫結成了凈行社。丁公有詩說：『已經領悟了（佛理）何必還要依傍水云（指隱居）？未能放下（世俗）終究還是爲了利祿名聲。如今應當在蘭若（寺廟）親近禪客，且到蓬山（仙山）會見史臣。打開書卷常常尋覓莊子的馬（指逍遙），拿起筆來哪裡需要等待仲尼的麟（指祥瑞）？我冷笑陶淵明，卻成了蓮華社外的人。』丁公齋僧疏中說：『彌補仲山袞（人名）的過失，用盡了巧妙的心思，調和傳說中的羹，難以調和眾人的口味（云云）。特別表達歸順之意，恭敬地發出精誠之心，虔誠地施捨白金，用來修繕凈供，供養苾芻（比丘）的高尚品德，報答懶瓚（僧人）的深厚慈悲（云云）。』虔誠地傾盡丹誠，永遠依靠佛法的力量。 諫議謝公泌，與省常法師從小就是朋友，入社的詩說：『認識法師十五年，那時已經斷絕了塵緣。西湖上有蓮華社，庭前有柏樹禪。智慧之燈照亮覺悟之路，法雨滋潤情慾之田。直到無言的境界，維摩詰的病才開始痊癒。』 范文正公（范仲淹），在吳地做官時，瑯玡覺禪師拜訪他，住了幾天。范仲淹在言談中領悟了佛法，贈給禪師一首偈：『連日來共同談論，解開疑惑，難道是爲了浮生半日的閑暇？只想與法師一起悠閑到老，將所有的識性都收攝到玄關（指修道的關鍵）。』禪師用同樣的韻腳和了一首詩。
【English Translation】 English version: Once, in the third year of Xianping, Gong (referring to someone) was dispatched as Yuanwai Lang of the Ministry of Works to the four prefectures of Jiang, Chi, Rao, and Jian. Annually, 1.35 million strings of coins were minted, with surpluses of both copper and lead. Upon Emperor Zhenzong's ascension to the throne, he was appointed as the Deputy Transport Commissioner of Jiangnan, concurrently serving as the Chief Supervisor of the four coin mints in Jiangnan and Fujian, employing over 3,800 soldiers in total (according to chronicles). Right Counselor Fan Chong visited Chan Master Min. Fan Chong asked: 'What meritorious deeds did I perform in my past life that I have fallen into a 'purple-gold bag' (a metaphor for being trapped in wealth and unable to attain liberation), so far removed from the matter of liberation?' The Chan Master called out: 'Intendant (a respectful term for Fan Chong).' Fan Chong responded. The Chan Master said: 'What is far?' Fan Chong exclaimed in delight: 'I beseech the Master to impart further instruction.' The Chan Master slapped his knee once. As Fan Chong was about to reply, the Chan Master said: 'Seeing (the Dao) is seeing it immediately; deliberation and thought lead astray.' Fan Chong was instantly enlightened and bowed in gratitude. Prime Minister Ding Gong (Ding Wei) said that the monk Shengchang of West Lake in Hangzhou had formed a Pure Practice Society with court officials, ministers, and grandees. Ding Gong wrote a poem saying: 'Having already awakened (to Buddhist principles), why still rely on water and clouds (referring to reclusion)? Failing to relinquish (worldly affairs), one ultimately pursues profit and fame. Now, one should be close to Chan practitioners in the aranya (temple), and meet with historian-officials on Penglai Mountain (mythical island). Opening books, one often seeks Zhuangzi's horse (referring to freedom); wielding the brush, why wait for Confucius's qilin (auspicious omen)? I coldly laugh at Tao Yuanming, yet I have become an outsider to the Lotus Society.' In Ding Gong's alms-giving memorial to monks, he wrote: 'To atone for the faults of Zhongshan Gun (a person's name), I have exhausted ingenious thoughts; to harmonize the legendary soup, it is difficult to satisfy everyone's tastes (etc.). I especially express my allegiance, respectfully emit sincere intention, and reverently donate white gold to repair pure offerings, to support the noble virtues of the bhikshus (monks) and repay the profound compassion of Lazy Zan (a monk) (etc.).' I sincerely exhaust my heart and forever rely on the power of the Dharma. Admonishing Official Xie Gongbi, who had been friends with Dharma Master Shengchang since childhood, wrote a poem upon joining the society: 'Knowing the Master for fifteen years, at that time, I had already severed worldly ties. On West Lake, there is the Lotus Society; before the courtyard, there is the cypress tree Chan. The lamp of wisdom illuminates the path of awakening; the rain of Dharma irrigates the field of emotions. Until the realm of no words, Vimalakirti's illness begins to heal.' When Fan Wenzheng Gong (Fan Zhongyan) was an official in Wu, Chan Master Jue of Langya visited him and stayed for several days. Fan Zhongyan understood the Dharma through their conversations and presented the Chan Master with a verse: 'For days, we have discussed together, resolving doubts; is it merely for half a day's leisure in this fleeting life? I only wish to be leisurely with the Master until old age, gathering all consciousness into the mystic pass (referring to the key to cultivation).' The Chan Master composed a poem using the same rhyme.
威竦邊城名以立。化行鄉郡日多閑。手提千古文章印。印定西來佛祖關。師雖為文正公一出。聲振吳中。旬日[月*親]利數千緡。陰送諸寺。同日設齋。辭退而去。
察院游公定夫。見開福寧禪師。乞指心要。師曰。道不在說與示處。說示者方便耳。須用就己知歸。外求有相佛。與汝不相似也。公飲默。后致書曰。儒者執父子君臣夫歸兄弟朋友。各盡其分。罔有不合道者。釋氏謂。世間一切虛幻。要人反常反道。旨殊用異。聲可入心可通哉。答云。人溺情塵愛網。晝思夜度。無一息之暫停。須力與之決破。收其心之放者。死生乃可出。若只括其同異。盡分于父子君臣數者之間。我習內薰。愛緣外染。于道何能造合。伊川嘗曰。吾所攻者跡也。然跡安所從出哉。能反厥常。心自通。道自合。不然難與口舌爭也。
狀元王十朋。謁處之南明雪堂行禪師問道。書云。先佛說法。觀根發言。依言立義可以科。可以釋。凡膠膠生者。皆知誦而習之。禪門乃撥去文字。謂至道不可以理求。真理不可以識解。要人見性成佛。既撥去文字。復刊藏乘流通何耶。答曰。經是佛語。佛語以心為宗。心若不明。惟認佛語。欲以理求而識解者。說食終不能飽也。要在立志堅確。行之精進。然後得之。若不如此。要做聖賢事業。至
【現代漢語翻譯】 現代漢語譯本： 威竦邊城，因此而名聲確立。教化在鄉里推行，日子也多了幾分清閑。手中提著千古文章的印章，印定了西來佛祖的關隘。禪師雖然因為文正公的推薦而出山，但聲名震動吳中。幾天之內，獲得的利潤數千緡，暗中送給各個寺廟，同一天設定齋飯，然後辭別離去。 察院游公定夫，拜見開福寧禪師，請求指點心要。禪師說：『道不在於說和指示的地方，說和指示只是方便而已。必須用來回歸自己已知的本性。向外尋求有相的佛，與你的本性並不相似。』游公沉默不語。後來寫信說：『儒家認為父子、君臣、夫婦、兄弟、朋友，各自盡自己的本分，沒有不合乎道的。佛教卻說世間一切都是虛幻，要人反常反道，宗旨不同，作用各異，言語怎麼能入心，道理怎麼能相通呢？』禪師回答說：『人沉溺於情慾塵埃和愛慾之網，日夜思慮，沒有一刻的停歇，必須用力與之決裂，收回那顆放縱的心，才能脫離生死輪迴。如果只糾結于相同和差異，只在父子君臣這些倫常關係中盡本分，我被內在的習氣薰染，被外在的愛慾牽絆，對於道又怎麼能有所成就呢？伊川曾經說過，我所攻擊的是（佛教的）外在表現。然而外在表現又從哪裡來呢？能夠反其常道，心自然就能通達，道自然就能契合。不然的話，很難與你進行口舌之爭。』 狀元王十朋，拜訪處之南明雪堂行禪師，問道：『書上說，過去的佛說法，觀察眾生的根器而發言，依據言語建立義理，可以分科，可以解釋。凡是拘泥於文字的人，都知道誦讀和學習它。禪門卻要摒棄文字，認為至道不能用理智去尋求，真理不能用意識去理解，要人明心見性，成就佛道。既然摒棄了文字，又刊印大藏經流通於世，這是為什麼呢？』禪師回答說：『經是佛說的話，佛語以心為根本。心如果不明瞭，只認佛語，想要用理智去尋求和用意識去理解，就像說食物終究不能充飢一樣。關鍵在於立定志向，堅定不移，精進修行，然後才能得到它。如果不這樣做，想要成就聖賢的事業，直到
【English Translation】 English version: Wei Song established his name by defending the border city. His teachings spread throughout the villages, and his days became more leisurely. He carried the seal of timeless literature, sealing the gateway of the Buddhas who came from the West. Although the master emerged because of Duke Wenzheng's recommendation, his reputation shook Wuzhong. Within days, he earned thousands of strings of cash, secretly sending them to various temples, offering vegetarian meals on the same day, and then bidding farewell and departing. The Inspector You Gong Dingfu visited Chan Master Kaifuning, seeking guidance on the essentials of the mind. The master said, 'The Dao is not in the place of speaking and showing; speaking and showing are merely expedient means. One must use it to return to one's own known nature. Seeking a Buddha with form externally is not similar to your own nature.' You Gong remained silent. Later, he wrote a letter saying, 'Confucians hold that fathers, sons, rulers, ministers, husbands, wives, siblings, and friends should each fulfill their respective duties, and there is nothing that does not accord with the Dao. Buddhists say that everything in the world is illusory, requiring people to go against the norm and against the Dao. The aims are different, and the functions are different. How can words enter the heart, and how can principles be understood?' The Chan master replied, 'People are immersed in the dust of emotions and the net of desires, thinking day and night without a moment's pause. One must exert effort to break free from it, and reclaim the mind that has been let loose, then one can escape from the cycle of birth and death. If one only dwells on similarities and differences, and only fulfills one's duties within the relationships of father, son, ruler, and minister, I am influenced by internal habits and tainted by external desires. How can I achieve harmony with the Dao? Yichuan once said, what I attack are the external manifestations (of Buddhism). But where do these external manifestations come from? If one can reverse the norm, the mind will naturally be clear, and the Dao will naturally be in harmony. Otherwise, it is difficult to argue with you.' The Number One Scholar Wang Shipeng visited Chan Master Xuetang Xing of Nanming in Chu, asking about the Dao. He said, 'The scriptures say that the Buddhas of the past spoke according to the faculties of sentient beings, establishing meanings based on words, which can be categorized and explained. All those who are attached to words know to recite and study them. But the Chan school rejects words, saying that the ultimate Dao cannot be sought through reason, and the true principle cannot be understood through consciousness, requiring people to see their nature and attain Buddhahood. Since words are rejected, why are the Tripitaka scriptures printed and circulated?' The Chan master replied, 'The scriptures are the words of the Buddha, and the Buddha's words take the mind as their foundation. If the mind is not clear, and one only recognizes the Buddha's words, wanting to seek through reason and understand through consciousness, it is like talking about food but never being full. The key is to establish a firm resolve, be steadfast, and practice diligently, and then one can attain it. If one does not do this, wanting to achieve the deeds of sages and worthies, until'
聖賢地位。何可得哉。師后住薦福謝事。饒之郡侯。嘉其行業。贊師像云。相忘彼此千峰頂。順應高低百草頭。薦福老僧三跳外。季咸何處見壺丘。噫棄榮貴就寂寞。如是高風可勝景仰。
司馬溫公光。嘗作釋氏解禪偈曰。文中子以佛為西方聖人。信如文中子之言。則佛之心可知矣。今之言禪者。好為隱語以相迷。大言以相勝。學者倀倀然。益入于迷妄。故余廣文中子而解之。若其果然。則中國可行矣。何必西方。若其不然。則非余所知。一曰。忿氣如烈火。利慾若铦鋒。終期長慼慼。是名阿鼻獄。二曰。顏子安陋巷。孟軻養自然。富貴若浮雲。是名極樂國。三曰。仁人之安宅。義人之正路。行之誠且久。是名光明藏。四曰。言為百世師。行為天下法。久久不可掩。是名不壞身。五曰。道義修一身。功德被萬物。為賢為大聖。是名菩薩佛。
呂公著晚年多讀釋氏書。益究禪理。司馬溫公。博學有至行。獨不喜佛。公每勸其留意。且曰。佛學者。直貴其心術簡要爾。非必事事服習為方外人也。自以儒服衣冠。燕居講道。未嘗為沙門譏警語。獨于先佛祖師之言。掇其至要而識之。大率以正心無念為宗。公然之(並言行錄)。
提刑楊公畋。道過楊岐山下。會禪師出接。楊乃問。和尚法嗣何人。師云。慈
【現代漢語翻譯】 現代漢語譯本：如何才能達到聖賢的地位呢？（聖賢：具有極高道德和智慧的人）
這位禪師後來住在薦福寺，謝絕世事。饒州的郡侯，讚賞他的品行，為禪師的畫像題贊說：『彼此相忘于千峰之巔，順應高低起伏的百草叢中。薦福寺的老僧，早已超脫三界之外，季咸（季咸：古代善於占卜的人）又怎能從壺丘子（壺丘子：隱士）那裡學到什麼呢？』唉，拋棄榮華富貴，選擇寂寞清修，這樣的高尚風範，實在令人景仰。 司馬溫公（司馬光）曾經作了解釋禪理的偈語，說文中子（王通）認為佛是西方的聖人。如果文中子的話可信，那麼佛的心意就可以瞭解了。現在那些談論禪的人，喜歡用隱晦的語言來互相迷惑，用誇大的言辭來爭勝。學習的人茫然不知所措，更加陷入迷妄。所以，我推廣文中子的觀點來解釋禪理。如果這些解釋是正確的，那麼在中國也可以修行成佛，何必一定要去西方？如果這些解釋不正確，那就不是我所能知道的了。
第一，憤怒像猛烈的火焰，貪婪的慾望像鋒利的刀刃。最終只會長期憂愁，這就是所謂的阿鼻地獄（阿鼻地獄：佛教中最底層的地獄）。
第二，顏回（顏子）安於簡陋的居所，孟軻（孟子）保持自然的本性。把榮華富貴看作是飄浮的雲彩，這就是所謂的極樂世界（極樂世界：佛教中阿彌陀佛居住的清凈世界）。
第三，仁愛是仁人的安樂居所，道義是義人的正確道路。堅持仁義並且持之以恒，這就是所謂的光明藏（光明藏：佛的智慧和功德）。
第四，言論可以作為百代的師表，行為可以作為天下的法則。長久之後也無法掩蓋，這就是所謂的不壞之身（不壞之身：佛的法身）。
第五，用道義修養自身，用功德造福萬物。成為賢人，成為大聖人，這就是所謂的菩薩佛（菩薩佛：修行成佛的菩薩）。 呂公著晚年經常閱讀佛經，更加深入地研究禪理。司馬溫公（司馬光）博學多才，品行高尚，唯獨不喜歡佛教。呂公著多次勸他留意佛教，並且說：『學習佛法的人，最重要的是心術簡要罷了，不必事事都像出家人那樣修行。』司馬光自己穿著儒服，戴著官帽，安居在家講授儒家學說，從未說過僧人的譏諷之語，只是摘錄了過去佛祖和禪師的至理名言來記住，大致以正心無念為宗旨。（以上內容出自《並言行錄》） 提刑楊公畋路過楊岐山下，正好遇到禪師出來迎接。楊公就問：『和尚的法嗣（法嗣：繼承佛法的人）是誰？』禪師回答說：『慈明（慈明：禪師的名字）。』
【English Translation】 English version: How can one attain the status of a sage? (Sage: A person of great moral character and wisdom)
Later, this Chan master resided at Jianfu Temple, retiring from worldly affairs. The prefect of Raozhou admired his conduct and inscribed a eulogy on the master's portrait, saying: 'Forgetting each other atop a thousand peaks, conforming to the ups and downs among a hundred grasses. The old monk of Jianfu Temple has long transcended the three realms. How could Ji Xian (Ji Xian: An ancient diviner) learn anything from Master Huqiu (Master Huqiu: A hermit)?' Alas, abandoning glory and wealth to choose solitude and cultivation, such noble conduct is truly admirable. Sima Wengong (Sima Guang) once composed a verse explaining the principles of Chan, saying that Wenzhongzi (Wang Tong) considered the Buddha to be a sage from the West. If Wenzhongzi's words are to be believed, then the Buddha's intention can be understood. Those who discuss Chan nowadays like to use obscure language to confuse each other, and exaggerated words to compete for victory. Students are at a loss and become even more lost in delusion. Therefore, I promote Wenzhongzi's views to explain the principles of Chan. If these explanations are correct, then one can also cultivate and become a Buddha in China, why must one go to the West? If these explanations are not correct, then that is beyond my knowledge.
First, anger is like a raging fire, and greedy desires are like sharp blades. In the end, one will only be in long-term sorrow, which is the so-called Avici Hell (Avici Hell: The lowest level of hell in Buddhism).
Second, Yan Hui (Yanzi) was content with his humble dwelling, and Meng Ke (Mengzi) maintained his natural disposition. Viewing wealth and glory as floating clouds, this is the so-called Pure Land (Pure Land: The pure land where Amitabha Buddha resides in Buddhism).
Third, benevolence is the peaceful dwelling of the benevolent, and righteousness is the correct path of the righteous. Persisting in benevolence and righteousness and persevering in it, this is the so-called Treasury of Light (Treasury of Light: The wisdom and merit of the Buddha).
Fourth, words can serve as a model for a hundred generations, and actions can serve as a law for the world. After a long time, it cannot be concealed, which is the so-called indestructible body (indestructible body: The Dharmakaya of the Buddha).
Fifth, cultivate oneself with morality and benefit all things with merit. Becoming a virtuous person, becoming a great sage, this is the so-called Bodhisattva Buddha (Bodhisattva Buddha: A Bodhisattva who is cultivating to become a Buddha). In his later years, Lü Gongzhu often read Buddhist scriptures and studied Chan principles more deeply. Sima Wengong (Sima Guang) was learned and virtuous, but he did not like Buddhism. Lü Gongzhu repeatedly advised him to pay attention to Buddhism, and said: 'For those who study Buddhism, the most important thing is the simplicity of the mind, it is not necessary to practice everything like a monk.' Sima Guang himself wore Confucian robes and hats, and lectured on Confucianism at home, never saying sarcastic remarks about monks, but only excerpted the essential words of past Buddhas and Chan masters to remember, mainly with the aim of rectifying the mind and having no thoughts. (The above content is from 'Bing Yan Xing Lu') Yang Gongtian, the judicial commissioner, passed by Yangqi Mountain and happened to meet the Chan master who came out to greet him. Yang Gong then asked: 'Who is the abbot's Dharma heir (Dharma heir: A person who inherits the Dharma)?' The master replied: 'Ciming (Ciming: The name of the Chan master).'
明大師。楊云。見個什麼道理便法嗣他。師云。共缽盂吃飯。楊云。與么則不見也。師捺滕云。甚處是不見。楊大笑。師云。須是提刑始得。復請入院燒香。楊云。卻待回來。師乃獻茶信。楊云。這個卻不消得。有甚干嚗嚗底禪。見示些子。師指茶信云。這筒尚自不要。豈況干嚗嚗底禪。楊擬議。師有頌云。示作王臣。佛祖罔措。為指迷源。殺人無數。楊云。和尚為甚就身打劫。師云。元來是我家裡人。楊大笑。師云。山僧罪過。
孫比部謁楊岐禪師曰。八萬四千法門。門門見諦。因甚觸途成滯。師曰。是公自生隔礙。曰。日用急切處請師舉。師曰。不見道。執之失度。必入邪路。放之自然。體無去住。請體此用功○師一日訪公。值判決。乃曰。下官為王事所拘。甚欲免離。師云。此正是比部願力深廣。利濟群生處。曰何以見得。師答以偈。應現宰官身。廣弘悲願深。為人重指處。棒下血淋淋。公因偈有省云。內外推尋覓總無。蒙師一語六情枯。世問俗諦皆真諦。善惡何曾有兩途(並類鑒)。
白雲端禪師。郭公甫自當涂絕江參謁。師問。牛淳乎。公曰。淳矣。端叱之。公拱手而立。端曰。淳乎淳乎。南泉大溈無異此也。乃贈偈曰。牛來山中。水足草足。牛出山去。東觸西觸。又曰。上大人化三千可知禮
【現代漢語翻譯】 現代漢語譯本： 明大師問楊云：『你見到什麼道理就繼承了他的法嗣？』 師父說：『一起用缽盂吃飯。』 楊云說：『這樣說，那我就沒見到。』 師父按住藤條說：『哪裡是沒見到？』 楊云大笑。 師父說：『必須是提刑（官名）才能明白。』 楊云又請求師父住持寺院，並燒香。 楊云說：『等我回來再說。』 師父於是獻上茶信（禮物）。 楊云說：『這個卻不需要。有什麼乾巴巴的禪，請開示一些。』 師父指著茶信說：『這筒茶信尚且不要，何況乾巴巴的禪。』 楊云猶豫不決。 師父有頌詞說：『示現作王臣，佛祖也無可奈何。爲了指點迷途的根源，殺人無數。』 楊云說：『和尚為什麼就地打劫？』 師父說：『原來是我家裡人。』 楊云大笑。 師父說：『山僧罪過。』
孫比部（官名）拜見楊岐禪師說：『八萬四千法門，門門都能見到真諦，為什麼一接觸就成了障礙？』 師父說：『是您自己產生了隔閡障礙。』 孫比部說：『日常急切處請師父開示。』 師父說：『沒聽過嗎？執著就會失去尺度，必定進入邪路；放任自然，本體沒有來去。請體會這個來用功。』 師父有一天拜訪孫比部，正趕上他判決案件，於是說：『下官被王事所拘，很想免除。』 師父說：『這正是比部您的願力深廣，利益救濟眾生的地方。』 孫比部說：『怎麼見得？』 師父用偈語回答：『應現宰官身，廣弘悲願深。為人重指處，棒下血淋淋。』 孫比部因為這首偈語有所領悟，說：『內外推尋覓總無，蒙師一語六情枯。世間俗諦皆真諦，善惡何曾有兩途。』（都記載在《類鑒》中）
白雲端禪師，郭公甫從當塗渡江來參拜。 師父問：『牛很馴順嗎？』 郭公甫說：『很馴順了。』 白雲端呵斥他。 郭公甫拱手站立。 白雲端說：『馴順嗎？馴順嗎？南泉（禪師名）和大溈（山名）也沒有不同於此。』 於是贈送偈語說：『牛來山中，水足草足。牛出山去，東觸西觸。』 又說：『上大人化三千可知禮。』
【English Translation】 English version: Master Ming asked Yang Yun: 'What principle did you see that made you inherit his Dharma lineage?' The master said: 'Eating with a bowl and spoon together.' Yang Yun said: 'If that's the case, then I didn't see it.' The master pressed on the rattan and said: 'Where is it that you didn't see?' Yang Yun laughed loudly. The master said: 'It must be a judicial commissioner (an official title) to understand.' Yang Yun then requested the master to reside in the monastery and burn incense. Yang Yun said: 'I'll wait until I return.' The master then offered tea and a gift. Yang Yun said: 'This is not needed. What kind of dry, bland Chan is there? Please show me some.' The master pointed to the tea gift and said: 'This tube of tea is still not wanted, let alone dry, bland Chan.' Yang Yun hesitated. The master had a verse saying: 'Appearing as a king and minister, even the Buddhas and patriarchs are at a loss. To point out the source of delusion, countless people are killed.' Yang Yun said: 'Why does the monk rob on the spot?' The master said: 'Originally, you are one of my family members.' Yang Yun laughed loudly. The master said: 'This mountain monk is guilty.'
Sun, the Vice Minister (an official title), visited Chan Master Yangqi and said: 'The eighty-four thousand Dharma gates, each gate can see the truth, why does it become an obstacle upon contact?' The master said: 'It is you who create the separation and obstacles.' Sun, the Vice Minister, said: 'Please instruct me on what is urgent in daily life.' The master said: 'Haven't you heard? Holding on to it loses measure and inevitably enters a wrong path; letting it be natural, the essence has no coming or going. Please understand this and put it into practice.' One day, the master visited Sun, the Vice Minister, and happened to catch him judging a case, so he said: 'This humble official is bound by the affairs of the king and wishes to be relieved.' The master said: 'This is precisely where your vow power is deep and vast, benefiting and saving sentient beings.' Sun, the Vice Minister, said: 'How can I see that?' The master answered with a verse: 'Appearing as the body of a prime minister, widely propagating the deep vow of compassion. Pointing out the important place for people, the stick falls with blood dripping.' Sun, the Vice Minister, had some understanding because of this verse and said: 'Searching inside and out, there is nothing to be found. Receiving the master's words, the six senses wither. The worldly truth is all true truth. How could good and evil ever have two paths?' (All recorded in 'Leijian')
Chan Master Baiyun Duan, Guo Gongfu crossed the river from Dangtu to pay homage. The master asked: 'Is the ox docile?' Guo Gongfu said: 'It is docile.' Baiyun Duan scolded him. Guo Gongfu stood with his hands folded. Baiyun Duan said: 'Docile? Docile? Nanquan (a Chan master's name) and Dawei (a mountain's name) are no different from this.' Then he presented a verse saying: 'The ox comes into the mountain, water is sufficient, grass is sufficient. The ox goes out of the mountain, bumping east and bumping west.' He also said: 'Shang da ren hua san qian ke zhi li (a phrase from a children's rhyme).'
也(寶訓)。
無為楊次公杰。宰黃梅日。謁端禪師。請升座云。夜來堂上坐。忽聞人叫喚。黃梅楊長官。來到白雲畔。久聞竊我宗。未得當面斷。一夜燈火前。引過舊公案。所犯一一招。也要眾人看。鼻直權骨高。一個沒量漢(云云)。
公以偈呈師云。短世無閑日。虛空有盡時。滿前皆俗諦。隨在合時宣。風剪篆煙落。日移松影欹。祖師心一片。能有幾人知。師云。無為子詩今又古。始明終晦人難睹。豈惟正得國風回。別有一枝通佛祖○次公入寶林寺。因寫七佛殿額。乃問昌禪師。七佛重出世時如何。師云。一回相見一回新。又同遊山次。楊拈起大士飯石問。既是飯石。為甚咬不破。師云。只為太硬。楊云。猶涉繁詞。師云。未審提州作么生。楊云硬。師云。也是第二月○次公與中際野軒可遵禪師為道交。以偈調師曰。無孔鐵槌太重。墮在野軒詩頌。酸豏氣息全無。一向撲入齏甕。遵乃續韻云。無為不甚尊重。到處吟詩作頌。直饒百發百中。未免喚鐘作甕。無何有僧。往無為軍持缽。遵以偈送之。且簡次公云。今去無為化有情。野軒無物贈君行。若從楊杰門前過。為我高聲喝一聲○次公。從天衣懷禪師游。師每引老龐機語令研究。后奉祠泰山。雞一鳴睹日如盤涌。大悟。因以有男不婚有女不嫁之偈。
【現代漢語翻譯】 現代漢語譯本 也(寶訓)。 無為楊次公杰，在黃梅當縣令時，去拜訪端禪師，請求禪師升座說法，說道：『昨夜在禪堂里打坐，忽然聽到有人叫喊，說是黃梅縣的楊長官，來到了白雲山邊。早就聽說您偷學我的禪宗，一直沒能當面辯論清楚。昨夜在燈火下，一起回顧了以前的公案。您所犯的錯誤一一招認，也要讓大家看看。鼻樑挺直顴骨高聳，真是一個沒見識的傢伙(云云)。』 楊次公用偈語呈給端禪師說：『短暫的人生沒有空閑的日子，虛空也有窮盡的時候。眼前所見都是世俗的真理，隨時隨地都應該應時宣講。風吹散了香爐里的煙，像篆字一樣飄落，太陽移動，松樹的影子傾斜。祖師的心意，能有幾個人知道？』端禪師說：『無為您的詩，既有古意又有新意，開始明白最終卻又含糊不清，讓人難以看透。豈止是能匡正世風，還另有一條路可以通向佛祖。』楊次公來到寶林寺，因為要題寫七佛殿的匾額，於是問昌禪師：『七佛重新出世時會是怎樣的景象？』昌禪師說：『每次相見都感覺煥然一新。』又有一次一同遊山，楊次公拿起大士飯石問道：『既然是飯石，為什麼咬不破？』昌禪師說：『只因爲太硬了。』楊次公說：『還是說了多餘的話。』昌禪師說：『不知道提州是怎麼做的？』楊次公說：『硬。』昌禪師說：『這也是第二個月亮。』楊次公與中際野軒可遵禪師是道義上的朋友，用偈語調侃可遵禪師說：『沒有孔的鐵錘太重了，掉進了野軒的詩歌頌詞里。酸菜的味道完全沒有，一下子撲進了醃菜罈子里。』可遵禪師於是續寫道：『無為並不怎麼尊重我，到處吟詩作賦。就算百發百中，也免不了把鐘叫成甕。』有個和尚，要去無為化緣乞討，可遵禪師用偈語送他，並且捎話給楊次公說：『現在去無為教化有情眾生，野軒沒有什麼東西可以贈送給你。如果從楊杰門前經過，替我高聲喊一聲。』楊次公，跟隨天衣懷禪師遊學，天衣懷禪師經常引用老龐的機鋒語錄讓他研究。後來在泰山主持祭祀，雞鳴時看到太陽像盤子一樣涌出，於是大徹大悟。因此寫下了『有男不婚，有女不嫁』的偈語。
【English Translation】 English version Also (Precious Instructions). Yang Cigong Jie of Wuwei, while serving as magistrate of Huangmei, visited Chan Master Duan and requested him to ascend the seat and speak, saying: 'Last night I sat in the hall, and suddenly I heard someone shouting, saying that Magistrate Yang of Huangmei had come to the side of Baiyun Mountain (White Cloud Mountain). I had long heard that you were stealing my Chan sect, but I had not been able to argue it clearly face to face. Last night, under the lamplight, we reviewed the old cases together. You confessed to all the mistakes you had committed, and I also wanted everyone to see. With a straight nose and high cheekbones, you are truly a limitless fellow (etc.).' Yang Cigong presented a verse to Chan Master Duan, saying: 'Short life has no idle days, emptiness has an end. All that is before us is worldly truth, and it should be proclaimed at the right time and place. The wind scatters the smoke from the incense burner, falling like seal characters, the sun moves, and the shadow of the pine tree slants. How many people can know the mind of the Patriarch?' Chan Master Duan said: 'Your poem, Wuwei, is both ancient and new, beginning clearly but ending obscurely, making it difficult for people to see through. It is not only able to rectify the customs of the country, but there is also another path that can lead to the Buddha.' Yang Cigong came to Baolin Temple (Precious Forest Temple), and because he was to inscribe the plaque for the Seven Buddhas Hall, he asked Chan Master Chang: 'What will it be like when the Seven Buddhas reappear in the world?' Chan Master Chang said: 'Each time we meet, we feel refreshed.' Another time, while traveling in the mountains together, Yang Cigong picked up the Da Shi Fan Shi (Great Being's Rice Stone) and asked: 'Since it is a rice stone, why can't it be bitten through?' Chan Master Chang said: 'Only because it is too hard.' Yang Cigong said: 'You are still using superfluous words.' Chan Master Chang said: 'I wonder how they do it in Ti Prefecture?' Yang Cigong said: 'Hard.' Chan Master Chang said: 'This is also the second moon.' Yang Cigong and Chan Master Kezun of Zhongji Yexuan were friends in the Way, and he teased Chan Master Kezun with a verse, saying: 'The iron hammer without a hole is too heavy, falling into Yexuan's poems and eulogies. The taste of pickled vegetables is completely absent, and it plunges straight into the pickle jar.' Chan Master Kezun then continued the rhyme, saying: 'Wuwei doesn't respect me very much, reciting poems and composing everywhere. Even if you hit the mark every time, you can't avoid calling a bell a pot.' There was a monk who was going to Wuwei to beg for alms, and Chan Master Kezun sent him off with a verse, and also sent a message to Yang Cigong, saying: 'Now I am going to Wuwei to teach sentient beings, Yexuan has nothing to give you. If you pass by Yang Jie's door, shout loudly for me.' Yang Cigong, followed Chan Master Huai of Tianyi to study, and Chan Master Huai often quoted the gongan (koan) of Layman Pang to let him study. Later, he presided over sacrifices at Mount Tai, and when the rooster crowed, he saw the sun rising like a disc, and he had a great enlightenment. Therefore, he wrote the verse 'If there is a son, do not marry, if there is a daughter, do not marry.'
別云。男大須婚。女長須嫁。討甚閑工夫。更說無生話。書以寄師。師大稱善。公曆禮部侍郎。至太保。
太傅高世則。依芙蓉楷禪師。求指心要。師令去所重扣己而參。一日忽造微妙。呈偈云。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。師印可之。
杜鴻漸。參無住禪師云。弟子撰得起信論章疏。未審稱得佛意否。師云。當知一切諸相。從本已來。離言說相。離文字相。離心緣相。既著種種相。何名真如。漸作禮而退(以上並本傳)。
豫章程公關。聞黃龍南禪師居積翠庵。以詩招住翠巖曰。翠巖泉石冠西山。欲得高人住此間。曾是早年聽法者。今生更欲見師顏。南和云。白髮滿頭如雪山。尪羸無力出人間。翻思有負公侯命。旦夕彷徨益厚顏。及程歸朝。二年復除江西漕。南以頌寄之曰。洪並分飛早二年。林問任路兩相懸。近聞北闕明君詔。又領江西漕使權。列郡望風皆草偃。故人高枕得云眠。馬塵未卜趍何日。預把音書作信傳。公和曰。七字新吟億舊年。此時懷抱極懸懸。師今有道居禪首。我本何人掌吏權。明月每思云下座。青山一任日高眠。庵前弟子知多少。來者如燈續續傳。程之師豫章。乃治平三年丙午。準來勘會未名額寺宇賜之。公之力也。
中書李
【現代漢語翻譯】 現代漢語譯本： 別云（Bie Yun，人名）。男孩子大了就應該結婚，女孩子大了就應該出嫁，費那些閑工夫幹什麼？還說什麼無生之類的話。寫信把這些告訴老師，老師非常讚賞。後來官至禮部侍郎，直至太保。 太傅高世則（Gao Shize，人名），跟隨芙蓉楷禪師（Furong Kai Chanshi，禪師名），請求開示心的要義。禪師讓他去最重視的地方叩問自己並參悟。一天，高世則忽然領悟到微妙之處，呈上偈語說：『懸崖撒手任縱橫，大地虛空自坦平。照壑輝巖不借月，庵頭別有一簾明。』禪師認可了他的領悟。 杜鴻漸（Du Hongjian，人名），參拜無住禪師（Wuzhu Chanshi，禪師名）說：『弟子撰寫了《起信論》的章疏，不知是否符合佛的旨意？』禪師說：『應當知道一切諸相，從根本上來說，都脫離了言語相、文字相、心緣相。既然執著于種種相，又怎麼能稱為真如呢？』杜鴻漸行禮後退下（以上都出自本傳）。 豫章程公關（Cheng Gongguan，人名），聽說黃龍南禪師（Huanglong Nan Chanshi，禪師名）住在積翠庵，寫詩邀請他住在翠巖：『翠巖的泉石是西山之冠，想請高人住在這裡。我早年曾聽您講法，今生還想再見您的容顏。』黃龍南禪師回覆說：『白髮滿頭像雪山，衰弱無力行走於人間。反思辜負了公侯的命運，早晚彷徨更加厚顏。』等到程公關回朝，兩年後再次被任命為江西漕運使，黃龍南禪師寫頌寄給他：『洪州分別飛離已經兩年，山林詢問道路兩相懸。近來聽說京城有明君詔令，又掌管江西漕運使的權力。各郡望風都像草一樣倒伏，老朋友可以高枕安眠。馬塵未卜何時啟程，預先寫信作為憑證。』程公關和詩說：『七字新詩回憶往年，此時的懷抱非常思念。禪師您現在有道行居於禪首，我本是什麼人掌管著官吏的權力。明月常常思念云下的禪座，青山任憑太陽高照安眠。庵前的弟子有多少，來的人像燈一樣接續相傳。』程公關的老師豫章，在治平三年丙午年，批準勘查並賜予未命名的寺宇，這是程公關的功勞。 中書李（Li，姓氏）
【English Translation】 English version: Bie Yun (Bie Yun, a personal name). When boys grow up, they should marry, and when girls grow up, they should be married. Why waste time on idle matters? And why talk about things like non-birth? He wrote a letter to tell his teacher these things, and the teacher greatly praised him. Later, he became the Vice Minister of the Ministry of Rites, and eventually the Grand Protector. Grand Tutor Gao Shize (Gao Shize, a personal name) followed Zen Master Furong Kai (Furong Kai Chanshi, a Zen master's name), seeking instruction on the essence of the mind. The Zen master told him to go to the place he valued most, question himself, and contemplate. One day, Gao Shize suddenly realized something subtle and presented a verse saying: 'Releasing the hand on the cliff, let it go freely; the earth and the void are naturally flat and peaceful. Illuminating the ravine and shining on the rocks, not borrowing the moon; there is another bright curtain in front of the hermitage.' The Zen master approved of his realization. Du Hongjian (Du Hongjian, a personal name) paid homage to Zen Master Wuzhu (Wuzhu Chanshi, a Zen master's name) and said: 'Disciple has written a commentary on the Awakening of Faith, but I don't know if it conforms to the Buddha's intention?' The Zen master said: 'You should know that all phenomena, from their very root, are detached from the characteristics of speech, the characteristics of writing, and the characteristics of mental conditions. Since you are attached to all kinds of characteristics, how can you call it Suchness?' Du Hongjian bowed and withdrew (the above are all from this biography). Yuzhang Cheng Gongguan (Cheng Gongguan, a personal name) heard that Zen Master Huanglong Nan (Huanglong Nan Chanshi, a Zen master's name) was living in Jicui Hermitage and wrote a poem inviting him to live in Cuiyan: 'The springs and rocks of Cuiyan are the crown of the Western Mountains, and I want to invite a great person to live here. I heard you teach the Dharma in my early years, and I want to see your face again in this life.' Zen Master Huanglong Nan replied: 'White hair covers my head like a snow mountain, and I am weak and powerless to walk in the human world. Reflecting on the failure to live up to the fate of a duke, I am more and more ashamed day and night.' When Cheng Gongguan returned to the court, two years later he was again appointed as the Transport Commissioner of Jiangxi, and Zen Master Huanglong Nan sent him a eulogy: 'It has been two years since we parted in Hongzhou, and the mountains and forests ask about the roads that are far apart. Recently, I heard that there is an enlightened emperor in the capital, and you are again in charge of the power of the Transport Commissioner of Jiangxi. The prefectures all submit like grass in the wind, and old friends can sleep peacefully. I don't know when the journey will begin, so I will write a letter in advance as proof.' Cheng Gongguan responded with a poem: 'Seven-character new poem recalls the old years, and my heart is filled with longing at this time. Zen Master, you now have the Way and reside at the head of Zen, and what kind of person am I, in charge of the power of officials? The bright moon often thinks of the Zen seat under the clouds, and the green mountains let the sun shine high and sleep peacefully. How many disciples are there in front of the hermitage, and those who come are like lamps passed on one after another.' Cheng Gongguan's teacher, Yuzhang, in the third year of Zhiping, Bingwu year, approved the survey and granted the unnamed temple, which was due to Cheng Gongguan's merit. The Secretary Li (Li, a surname)
林宗。謁益首座于南嶽。問意欲出塵今未出。請師端的決疑情。益云。作么生是出塵底意。李罔措。益召云會么。李忽省。呈偈云。心鏡從來瑩。黃河本自深。只因師問后。砂石化為金。益云。正趍地獄。李云。人我無相。胡為地獄。益云。汝今何在。李云。現祇對次。益云。只此是黃金。李云。眼中添屑。益大笑。李便拜(類要)。
錢塘喻彌陀者。少年專𦘕彌陀佛為業。次公楊杰。賞識其精妙。以姓呼之為俞彌陀。由是得名。有部使者。問以能𦘕彌陀。何不參禪。答以偈曰。平生只解𦘕彌陀。不解參禪可奈何。幸有五湖風月在。太平何用動干戈。尋於七寶山。鐫石為佛。及百尺。使水陸往來悉得瞻仰。(侍郎)薛公問曰。彼彌勒佛。現在天宮。為諸天說法。於此鑿頑石。將奚以為耶。亦以偈對云。咄哉頑石頭。全憑巧匠修。只今彌勒佛。莫待下生求。三十五。占僧籍。名思凈。乃城北僦舍。日持缽。期飯百萬僧。不二十寒暑。及百萬。郡移妙行院額于其處。以旌其勤。方﨟之亂。所至無噍類。既犯錢塘。凈造其前。愿以一身代一城之命。誠心感動。賊鋒為之少戢焉。
餘杭政禪師。錢塘人。少遊方。問道三十年。歸功臣山。常夸一黃犢。侍郎蔣公堂。出守杭州。與師為方外友。每至郡庭。笑談終日而
【現代漢語翻譯】 現代漢語譯本 林宗去南嶽拜見益首座，問道：『我想要超出塵世，但至今未能做到。請老師明確地為我解除疑惑。』 益首座說：『怎麼樣才是超出塵世的意念？』 林宗不知所措。 益首座呼喚道：『明白了嗎？』 林宗忽然醒悟，呈上偈語說：『心鏡向來光明瑩潔，黃河本來就深邃。只因老師一問之後，砂石都化爲了黃金。』 益首座說：『正好趨向地獄。』 林宗說：『人我皆空無相，哪裡來的地獄？』 益首座說：『你現在在哪裡？』 林宗說：『現在正在面對著您。』 益首座說：『這就是黃金。』 林宗說：『這是眼中添屑。』 益首座大笑，林宗便拜謝（出自《類要》）。
錢塘有個叫喻彌陀（專畫彌陀佛的人）的人，少年時專門以畫彌陀佛為業。 次公楊杰賞識他的精妙畫技，用姓稱呼他為俞彌陀，因此而得名。 有位部使者問他：『既然能畫彌陀佛，為什麼不參禪呢？』 他用偈語回答說：『平生只會畫彌陀，不解參禪又如何？幸有五湖風月在，太平何用動干戈？』 後來他在七寶山，鐫刻石頭為佛像，高達百尺，使水陸往來的人都能瞻仰。 （侍郎）薛公問道：『彌勒佛（未來佛）現在天宮，為諸天說法，在這裡鑿頑石，將有什麼用呢？』 他也用偈語回答說：『咄哉頑石頭，全憑巧匠修。只今彌勒佛，莫待下生求。』 三十五歲時，他佔了僧籍，名叫思凈。 他在城北租房居住，每天持缽乞食，期望供養百萬僧人。 不到二十年，就供養了百萬僧人，郡里將妙行院的匾額移到他住的地方，以此表彰他的勤勞。 方臘（北宋末年農民起義領袖）作亂時，所到之處沒有留下活口。 叛軍進犯錢塘時，思凈擋在他們前面，願意以自身代替全城人的性命。 他的誠心感動了叛軍，叛軍的鋒芒因此稍微收斂。
餘杭的政禪師，是錢塘人，年輕時四處遊歷參學，問道三十年，回到功臣山。 他常常誇讚一頭黃牛。 侍郎蔣公堂出任杭州太守，與禪師結為方外之友。 每次到郡衙，都與禪師歡笑交談一整天。
【English Translation】 English version Lin Zong visited Chief Monk Yi at Mount Nan, asking, 'I desire to transcend the world, but have not yet succeeded. Please, Master, definitively resolve my doubts.' Chief Monk Yi said, 'What is the intention at the root of transcending the world?' Lin Zong was at a loss. Chief Monk Yi called out, 'Do you understand?' Lin Zong suddenly awakened, presenting a verse saying, 'The mind-mirror has always been clear and bright, the Yellow River is inherently deep. Only after the Master's question, sand and stone have transformed into gold.' Chief Monk Yi said, 'Precisely heading towards hell.' Lin Zong said, 'Self and others are without form, where does hell come from?' Chief Monk Yi said, 'Where are you now?' Lin Zong said, 'Currently, I am facing you.' Chief Monk Yi said, 'This itself is gold.' Lin Zong said, 'Adding dust to the eyes.' Chief Monk Yi laughed heartily, and Lin Zong bowed in gratitude (from 'Classified Essentials').
In Qiantang, there was a man named Yu Amitabha (someone who specializes in painting Amitabha Buddha), who dedicated himself to painting Amitabha Buddha in his youth. Ci Gong Yang Jie appreciated his exquisite skills and addressed him by his surname as Yu Amitabha, hence the name. An envoy asked him, 'Since you can paint Amitabha Buddha, why not practice Chan (Zen)?' He replied with a verse, 'All my life I only know how to paint Amitabha, I don't understand Chan practice, what can I do? Fortunately, the scenery of the Five Lakes is here, why use weapons of war for peace?' Later, at Seven Treasure Mountain, he carved a stone into a Buddha statue, reaching a hundred feet in height, so that people traveling by land and water could admire it. The Vice Minister Xue asked, 'Maitreya Buddha (the future Buddha) is currently in the heavenly palace, teaching the devas (gods). What use is there in carving stubborn stone here?' He also replied with a verse, 'Alas, stubborn stone, entirely relying on the skill of the craftsman. The present Maitreya Buddha, do not wait for his future birth.' At the age of thirty-five, he registered as a monk, named Si Jing. He lived in a rented house north of the city, carrying his alms bowl daily, hoping to feed a million monks. In less than twenty years, he had fed a million monks, and the prefecture moved the plaque of Wonderful Conduct Monastery to his residence to commend his diligence. During the rebellion of Fang La (leader of a peasant uprising in the late Northern Song Dynasty), no living beings were left where he went. When the rebel army invaded Qiantang, Si Jing stood before them, willing to sacrifice himself for the lives of the entire city. His sincerity moved the rebels, and the edge of their attack was slightly restrained.
Chan Master Zheng of Yuhang, a native of Qiantang, traveled and studied in his youth, seeking the Dao for thirty years, and returned to Mount Gongchen. He often praised a yellow calf. Vice Minister Jiang Gongtang took office as the prefect of Hangzhou and became a friend of the Chan Master beyond the secular world. Every time he went to the prefectural office, he would laugh and talk with the Chan Master all day long.
去。公贈詩曰。禪客尋常入舊都。黃牛角上掛瓶爐。有時帶雪穿云去。便好和煙盡作圖。一日郡有貴客至。薛公留政曰。明日府有宴。師固奉律。能為我少留一日。因款清話。政諾之。公喜。明日使人要之。留一偈曰。昨日相將今日期。出門倚杖又思惟。為僧只合居巖谷。國士筵中大不宜。座客皆仰其高韻□秦少游。見政字𦘕。必收蓄之。
吳興郡邵宗益者。剖蚌將食。中有一珠。現羅漢像。偏袒右肩。矯首左顧。衣紋畢具。僧俗創見。遂奉歸感慈寺。寺臨溪流。建炎間憲使□漢誠與客傳玩。不覺越檻躍入水中。禱佛求之。煙波渺茫之中。一索而獲。噫亦異矣。小蘊葉公詩云。應跡不辭從異類。藏身何意戀窮源。曾公袞和云。疑是吳興清霅水。直通方廣古靈源(詩話)。
廬山李商隱。因修造犯土。舉家病腫。求醫不效。乃掃室宇。骨肉各令齋心焚香。誦熾盛光咒。以禳所忤。未滿七日。夜夢白衣老人。騎牛在家。忽地陷旋旋沒去。翌日大小皆無恙。嘻志誠所感。速如影響。非佛力能如是乎(感通錄)。
衡岳楚云上人。唐末有至行。嘗刺血寫法華經一部。長七寸。廣四寸。厚半之。以栴檀作匣。藏於福嚴三生藏。于上刻八字曰。若開此經誓同慈氏。皇祐間。有貴人遊山見之。疑其妄。使人鉗發之
【現代漢語翻譯】 現代漢語譯本： 他離開了。薛公贈詩一首：『禪客尋常入舊都，黃牛角上掛瓶爐。有時帶雪穿云去，便好和煙盡作圖。』一天，郡里有貴客來訪，薛公對留政說：『明日府里有宴會，師父一向奉行戒律，能否為我稍微留一日？』於是懇切地與他清談。留政答應了。薛公很高興，第二天派人去請他，留下一首偈：『昨日相將今日期，出門倚杖又思惟。為僧只合居巖谷，國士筵中大不宜。』座上的客人都仰慕他的高尚情操。秦少游見到留政寫的字畫，必定收藏起來。 吳興郡的邵宗益，剖開蚌準備吃，發現裡面有一顆珍珠，呈現羅漢（Arhat，已證得阿羅漢果位的修行者）的形象，袒露右肩，頭向左邊看，衣服的紋路都清晰可見。僧人和俗人都第一次見到，於是恭敬地送回感慈寺。寺廟靠近溪流，建炎年間，憲使（高級官員）漢誠與客人傳看把玩，不小心越過欄桿掉入水中。他們祈禱佛，希望能找到它。在煙波渺茫之中，用繩子一撈就撈到了。唉，真是奇異啊！小蘊葉公作詩說：『應跡不辭從異類，藏身何意戀窮源。』曾公袞和詩說：『疑是吳興清霅水，直通方廣古靈源。』（出自《詩話》）。 廬山的李商隱，因為修造房屋冒犯了土地神，全家都生病腫脹，求醫無效。於是打掃房屋，讓家人各自齋戒誠心焚香，誦唸熾盛光咒（Usnisavijaya Dharani，一種咒語），用來消除冒犯。還沒滿七天，夜裡夢見一位穿白衣的老人，騎著牛在家中，忽然地面塌陷，慢慢地陷下去。第二天，全家大小都痊癒了。唉，這是志誠所感應，迅速得就像影子一樣。如果不是佛力，怎麼能這樣呢？（出自《感通錄》）。 衡岳的楚云上人，唐朝末年有高尚的德行。曾經刺血書寫《法華經》（Lotus Sutra，佛教經典）一部，長七寸，寬四寸，厚半寸。用栴檀（Sandalwood，一種香木）做匣子，藏在福嚴寺的三生藏。在匣子上刻了八個字：『若開此經誓同慈氏（Maitreya，未來佛）。』皇祐年間，有位貴人遊山時見到它，懷疑是假的，派人用鉗子打開它。
【English Translation】 English version: He departed. Duke Xue presented him with a poem: 'A Chan (Zen) traveler often enters the old capital, hanging a bottle and incense burner on the horns of a yellow ox. Sometimes he goes through the clouds with snow, it would be good to turn it all into a painting with smoke.' One day, a distinguished guest visited the prefecture. Duke Xue said to Liu Zheng: 'Tomorrow there will be a banquet in the prefecture. Master, you always uphold the precepts. Could you stay one more day for me?' So he earnestly had a pure conversation with him. Liu Zheng agreed. Duke Xue was very happy. The next day, he sent someone to invite him, leaving behind a verse: 'Yesterday we agreed on today's date, going out leaning on a staff, I pondered again. A monk should only live in rocky valleys, it is very inappropriate in a banquet of national scholars.' The guests at the table all admired his noble character. Qin Shaoyou, upon seeing Liu Zheng's calligraphy and paintings, would definitely collect them. Shao Zongyi of Wuxing Prefecture, opened a clam to eat it and found a pearl inside, presenting the image of an Arhat (a perfected being who has attained nirvana), baring his right shoulder, looking to the left, the patterns of his clothes were clearly visible. Monks and laypeople saw it for the first time, so they respectfully sent it back to Gan Ci Temple. The temple was near a stream. During the Jianyan period, the commissioner (high-ranking official) Han Cheng and guests passed it around and played with it, accidentally dropping it into the water over the railing. They prayed to the Buddha, hoping to find it. In the vast misty waves, they retrieved it with a rope on the first try. Alas, it was truly strange! Xiao Yun Ye Gong wrote a poem: 'Responding to traces, not hesitating to follow different kinds, hiding the body, why be attached to the poor source?' Zeng Gonggun echoed in a poem: 'Suspecting it is the clear Zhe water of Wuxing, directly connected to the ancient spiritual source of Fangguang.' (From 'Poetry Talk'). Li Shangyin of Mount Lu, because of building a house and offending the earth deity, his whole family became ill and swollen, seeking medical treatment without effect. So he cleaned the house, and had each member of the family fast and sincerely burn incense, reciting the Usnisavijaya Dharani (a type of mantra), to eliminate the offense. Before seven days had passed, he dreamed at night of an old man in white, riding an ox at home, suddenly the ground collapsed, slowly sinking down. The next day, the whole family was well. Alas, this was a response to sincere faith, as quick as a shadow. If it were not for the power of the Buddha, how could it be like this? (From 'Records of Spiritual Responses'). The Venerable Chuyun of Mount Heng, had noble conduct at the end of the Tang Dynasty. He once pricked his blood to write a copy of the Lotus Sutra (a Buddhist scripture), seven inches long, four inches wide, and half an inch thick. He made a box of sandalwood (a type of fragrant wood) to store it in the Sansheng Treasury of Fuyan Temple. He carved eight characters on the box: 'If anyone opens this sutra, may they vow to be the same as Maitreya (the future Buddha).' During the Huangyou period, a nobleman visited the mountain and saw it, suspecting it was fake, and sent someone to open it with pliers.
。有血如線出焉。須臾風雷震山谷。煙雲入屋。相捉不相見。彌日不止。貴人大驚。授誠懺悔。迨今血線依然。願力所持。乃爾異也○禪月大師。贈之詩曰。剔皮刺血誠何苦。為寫靈山九會文。十指瀝乾終七軸。從來求法更無君(林間錄)。
峨眉山記載。成都府無名異僧者。善誦法華經。一日赴西崦人家。一人曰。誦至寶塔品。幸見報。至期。一老人爪甲甚長。乃唐時衣冠。于佛前跪聽誦畢即入。去後問之左右。姓孫。名不敢說。可將手來。遂寫思邈二字。僧忽驚曰孫真人也。回頭忽不見。屋亦俱隱。其僧嘆息久之。孫真人既已留意方書。而得度世。又嘗咨決于唐宣律師。既得咨決于宣律師。又嘗聽寶塔品于成都無名異僧。此即百丈竿頭更進一步也(感應篇)。
廬山棲賢真教杲禪師。南康守攜客遊山。客肆其忽慢。果遂著欺客文曰。凡人之所愛人者。必取其道德之淵奧。言行之粹美。出一言則千里伏膺而不倦。立一行則百世景仰而不忘。逃名于盛世。匿耀于靈府。返淳復樸。終日如愚。錐天地至大不足方其志。日月至明不足類其達。卻崇高莫大之富貴。若一毫之輕。保光輝非常之事業。若千鈞之重。厲而修。勤而行。至其所至。聞其所聞。徹眾智之源。造絕學之域。允蹈乎六合之外。冥運乎萬機之內
【現代漢語翻譯】 現代漢語譯本：有血像線一樣流出。不久，風雷震動山谷，煙雲涌入房屋，人們互相抓著也看不見對方，持續了一整天。貴人非常震驚，虔誠地懺悔。直到現在，血線依然存在，這是願力所保持的，真是奇異啊！禪月大師贈詩說：『剔皮刺血的虔誠何等辛苦，爲了抄寫靈山的九會經文。十指的血都瀝乾了，終於寫完了七軸經書，自古以來求法沒有比你更虔誠的人了。』（林間錄）
峨眉山記載，成都府有個無名異僧，擅長誦讀《法華經》。一天，他應邀去西崦人家誦經。一個人說：『誦到《寶塔品》時，希望告知一聲。』到了那天，一個老人的指甲非常長，穿著唐朝的衣冠，在佛前跪著聽誦經，誦完后就消失了。事後詢問左右，得知他姓孫，名字不敢說，可以把手伸出來。於是寫了『思邈』二字。僧人忽然驚呼：『是孫真人（Sun Simiao）啊！』回頭一看，忽然不見了，房屋也一起隱去了。那僧人嘆息了很久。孫真人（Sun Simiao）既然已經留意醫藥方術，並且得以度世，又曾經向唐宣律師請教，既然已經向宣律師請教，又曾經在成都聽無名異僧誦《寶塔品》，這真是百尺竿頭更進一步啊！（感應篇）
廬山棲賢真教杲禪師，南康太守帶著客人遊山。客人非常輕慢無禮。杲禪師於是寫了一篇《欺客文》說：『凡是人們所愛的人，必定是取其道德的深奧，言行的純粹美好。說出一句話，千里之外的人都心悅誠服而不厭倦；做出一件事，百世之後的人都景仰而不忘記。逃避名聲于昌盛的時代，隱藏光芒於心靈深處，返璞歸真，終日像個愚人一樣。用天地之大來比喻，也不足以形容他的志向；用日月之明來比喻，也不足以比擬他的通達。卻把崇高莫大的富貴，看得像一根毫毛一樣輕；保持光輝非常的功業，看得像千鈞之重。嚴格地修養，勤奮地實行，到達他所應該到達的地方，聽到他所應該聽到的事情，徹底瞭解眾人的智慧之源，創造絕學的領域，確實能夠超越六合之外，暗中運作于萬機之內。』
【English Translation】 English version: Blood flowed out like a thread. Soon after, wind and thunder shook the valleys, and smoke and clouds entered the houses, people grabbed each other but could not see each other, and it lasted all day. The nobleman was greatly shocked and sincerely repented. Until now, the bloodline still exists, which is maintained by the power of vows, it is truly strange! Chan Yue (Zen Moon) Master presented a poem saying: 'How hard is it to scrape skin and pierce blood with sincerity, to copy the nine assemblies scriptures of Ling Shan (Vulture Peak). The blood of ten fingers was drained, and finally seven volumes of scriptures were completed, since ancient times no one has been more sincere in seeking the Dharma than you.' (Lin Jian Lu)
The records of Mount Emei (Mount. Emei) state that there was an unknown strange monk in Chengdu Prefecture who was good at reciting the Lotus Sutra. One day, he went to a family in Xiyan to recite the scriptures. A person said: 'When reciting the 'Chapter on the Appearance of the Jeweled Stupa', please let me know.' On that day, an old man with very long fingernails, wearing the clothes of the Tang Dynasty, knelt in front of the Buddha and listened to the recitation, and disappeared after the recitation. Afterwards, when asked around, he was told that his surname was Sun, and he dared not say his name, but he could put out his hand. So he wrote the two characters 'Simiao'. The monk suddenly exclaimed: 'It's Sun Zhenren (Sun Simiao)!' When he turned around, he suddenly disappeared, and the house also disappeared with him. The monk sighed for a long time. Since Sun Zhenren (Sun Simiao) had already paid attention to medical prescriptions and was able to save the world, and had also consulted Tang Xuan Lawyer, since he had consulted Xuan Lawyer, he had also listened to the 'Chapter on the Appearance of the Jeweled Stupa' recited by an unknown strange monk in Chengdu, this is truly taking it one step further! (Gan Ying Pian)
Zen Master Zhenjiao Gao of Qixian Temple on Mount Lu (Mount. Lu), the prefect of Nankang took guests to visit the mountain. The guests were very disrespectful and rude. Zen Master Gao then wrote an 'Article on Deceiving Guests' saying: 'Those whom people love must be those who possess profound morality and pure and beautiful words and deeds. When they say a word, people thousands of miles away will sincerely admire and never tire of it; when they do something, people hundreds of generations later will admire and never forget it. They escape fame in prosperous times, hide their brilliance in the depths of their hearts, return to simplicity and purity, and are like fools all day long. Using the greatness of heaven and earth as a metaphor is not enough to describe their ambition; using the brightness of the sun and moon as a metaphor is not enough to compare their understanding. They regard the supreme wealth and honor as light as a feather; they maintain the glorious and extraordinary achievements as heavy as a thousand pounds. They cultivate strictly, practice diligently, reach where they should reach, hear what they should hear, thoroughly understand the source of the wisdom of the masses, create the realm of unique learning, and are indeed able to transcend beyond the six directions and secretly operate within the myriad machines.'
。酬酢往來。若空谷之答響。此乃吾之深愛之者也。若夫騁虛聲。被殊服。私一位之雄。踞百人之上。又烏足為驚駭焉。客庸詎欺我。其無能為。而我且不知其所以為者也。欺客若此。其智小哉○師嘗注護教篇。洪駒父為後序。又題其像曰。鶴鳴峰前。聲聞于天。瀑布之下。思如涌泉。望之毅然。即之溫然。雙斂屹玄。香爐生煙。之人也德也。與茲山而俱傳(紀談)。
歐陽永叔。嘗著本論。謂佛法為中國患千載。攻之暫破而愈堅。撲之未滅而愈熾。遂至無可奈何。又醴陵登真閣記云。醴陵為佛老之居。二者之說。皆見斥于吾儒。又湘潭藥師院大殿記曰。潭之李氏。聞浮屠法。有能捨己之有以崇飾尊嚴。我則能陰相之。於是得此寺廢殿而新之。噫觀永叔其所為。心趍而為善可喜也。仲靈述教外別傳之旨。數萬言。以進 仁宗。嘉寵留閔賢寺。公從而論議。方會儒釋一貫。而無兩岐。謂人曰。不意僧中有此郎耶。復與其徒。循循翼翼。日接宴言。若識所止無生樂。則是嘗惑釰之似莫耶。玉之似辟盧者。已判然于胸中。而無疑焉耳。
荊國公王安石。問張文定公曰。孔子去世百年。而生孟軻。師孔子之孫子思。為之亞聖。后無傳焉。何也。文定公曰。豈無人耶。亦有過於孔孟者。公曰誰。文定曰。江西馬大師
【現代漢語翻譯】 現代漢語譯本：酬酢往來，就像空谷的迴響一樣。這正是我深深喜愛的地方。至於那些賣弄虛名，穿著奇特的服裝，私下裡自詡為一方豪傑，凌駕于眾人之上的人，又有什麼值得驚奇的呢？客人平庸，怎麼能欺騙我呢？他們無能為力，而我卻不知道他們憑什麼這樣做。像這樣欺騙客人，他們的智慧真是太小了。老師曾經註解《護教篇》，洪駒父為它寫了後序，又題寫老師的畫像說：『鶴鳴峰前，聲名遠揚于天；瀑布之下，思緒如泉涌。望之莊重威嚴，接觸則溫和可親。雙眼內斂深邃，香爐里升起嫋嫋青煙。』這樣的人，他的品德，將與這座山一起流傳下去（紀談）。 歐陽永叔（歐陽修，字永叔）。曾經寫了《本論》，認為佛法是中國千年的禍患，攻擊它，暫時破滅卻更加堅固；撲滅它，沒有熄滅反而更加熾盛，於是到了無可奈何的地步。又在《醴陵登真閣記》中說：『醴陵是佛、老的居住地。』這兩種學說，都被我們儒家所排斥。又在《湘潭藥師院大殿記》中說：『湘潭的李氏，聽說浮屠（佛教）的教法，有能夠捨棄自己的財產來崇飾佛像的，我則能夠暗中幫助他。』於是得到了這座寺廟的廢殿並重新修建它。唉！看歐陽永叔所做的事，他的心趨向善良是可喜的。仲靈陳述教外別傳（禪宗）的宗旨，寫了幾萬字，進獻給仁宗（皇帝）。仁宗嘉獎並把他留在閔賢寺。歐陽永叔於是和他一起討論，才領會到儒釋一貫，沒有兩樣。他對人說：『沒想到僧人中有這樣的人啊！』又和他的弟子們，循循善誘，每天一起宴飲談論。如果認識到無生之樂的歸宿，那就是曾經被釰（劍名）迷惑，以為它像莫耶（寶劍），被玉迷惑，以為它像辟盧（寶玉）的人，已經在心中判然明白，而不再疑惑了。 荊國公王安石問張文定公說：『孔子去世百年，才生了孟軻（孟子），他師從孔子的孫子子思，被稱為亞聖。後來就沒有人能繼承他的道統了，為什麼呢？』張文定公說：『難道沒有人嗎？也有超過孔孟的人。』王安石說：『是誰？』張文定公說：『江西馬大師（馬祖道一）。』
【English Translation】 English version: Social interactions and exchanges are like echoes in an empty valley. This is what I deeply cherish. As for those who flaunt empty reputations, wear peculiar attire, privately boast of being local heroes, and lord over others, what is there to be surprised about? How can mediocre guests deceive me? They are incapable, and I do not know what they rely on to do so. To deceive guests in this way, their wisdom is truly small. The teacher once annotated the 'Protecting the Doctrine' essay, and Hong Ju-fu wrote a postscript for it, also inscribing the teacher's portrait, saying: 'Before Crane Peak, his reputation is heard in the heavens; beneath the waterfall, his thoughts flow like a spring. Looking at him, he is dignified and stern; approaching him, he is gentle and amiable. His eyes are deep and profound, and incense smoke rises from the burner.' Such a person, his virtue, will be transmitted along with this mountain (Ji Tan). Ouyang Yongshu (Ouyang Xiu, courtesy name Yongshu) once wrote 'Ben Lun', arguing that Buddhism is a thousand-year-old calamity for China. Attacking it, it is temporarily broken but becomes more solid; extinguishing it, it does not die out but becomes more intense, and thus it reaches a point of helplessness. Also, in the 'Record of the Dengzhen Pavilion in Liling', it says: 'Liling is the residence of Buddhists and Taoists.' These two doctrines are both rejected by us Confucians. Also, in the 'Record of the Great Hall of the Bhaisajyaguru (Medicine Buddha) Temple in Xiangtan', it says: 'The Li family of Xiangtan, hearing of the Buddhist teachings, are able to relinquish their possessions to adorn the Buddha's image, and I am able to secretly assist them.' Thus, they obtained the abandoned hall of this temple and rebuilt it. Alas! Looking at what Ouyang Yongshu did, his heart's inclination towards goodness is commendable. Zhong Ling presented the essence of the 'Separate Transmission Outside the Teachings' (Chan/Zen Buddhism), writing tens of thousands of words, to Emperor Renzong. Emperor Renzong praised him and kept him at the Minxian Temple. Ouyang Yongshu then discussed with him, and only then did he understand that Confucianism and Buddhism are consistent, without difference. He said to people: 'I did not expect there to be such a person among the monks!' And with his disciples, he patiently and carefully engaged in daily banquets and discussions. If one recognizes the destination of the joy of non-birth, then one who was once deluded by the Jian (sword name), thinking it was like Moye (precious sword), and deluded by jade, thinking it was like Pilu (precious jade), has already clearly understood in his heart, and no longer doubts. Duke Jing of the State of Jing, Wang Anshi, asked Zhang Wending Gong, saying: 'A hundred years after Confucius passed away, Mencius (Meng Ke) was born. He studied with Confucius's grandson, Zisi, and was called the Second Sage. Later, no one was able to inherit his tradition, why is that?' Zhang Wending Gong said: 'Is there really no one? There are also those who surpass Confucius and Mencius.' Wang Anshi said: 'Who is it?' Zhang Wending Gong said: 'Master Ma of Jiangxi (Mazu Daoyi).'
。坦然禪師。汾陽無業禪師。雪峰。巖頭。丹霞。雲門。荊公聞舉。意不甚解。乃問曰。何謂也。文定曰。儒門淡泊。收拾不住。皆歸釋氏焉。荊公欣然歎服。后舉似無盡張居士。居士撫幾歎賞曰。達人之論也。遂授筆紀之(武庫)。
顏氏誡子曰。汝曹若愿存俗計。樹立門戶。不棄妻子。未能出家者。猶當兼行戒行。留心誦讀。以為來世資糧。人身難得。勿虛過也。嘻博覽尚未窮源。局談豈能盡理。安得以管窺之小心。測扶搖之遠運也。達人大觀。豈誣語哉。
歷朝釋氏資鑒卷第九 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第十
閩扆峰沙門 熙仲 集
宋中
神宗 歲戊申即位。改元熙寧。秋七月。知諫院錢公輔上言。祠部牒。遇歲饑。可決鬻度牒以濟急。乞自裁損聖節恩賜。以限剃度之冗。從之。鬻牒自此始。
庚戌 三年七月。荊公王安石請。上元縣所居園為佛寺。詔賜報寧禪寺為額(編年)○熙寧間。公當國。確意行青苗法。其子雱。崇政殿說書。陳三十䇿。陰為父佐。務新法必行。民怨不恤。無何雱卒。公罷相燕閑。一如夢寐間。見一使領。雩肩鐵枷。號泣公前。謂獲譴由行青苗法。公問使者乞解脫。曰建寺齋僧可免。
【現代漢語翻譯】 現代漢語譯本：坦然禪師、汾陽無業禪師（Fenyang Wuye, 禪師名）、雪峰（Xuefeng, 地名或人名）、巖頭（Yantou, 地名或人名）、丹霞（Danxia, 地名或人名）、雲門（Yunmen, 地名或人名），荊公（Jinggong, 王安石的別稱）聽聞這些禪師的事蹟，但不是很理解，於是問道：『這是什麼意思呢？』文定（Wending, 人名）回答說：『儒家的淡泊，最終也無法 удерживать，全都歸向了佛教。』荊公聽后欣然歎服。後來他把這件事告訴了無盡張居士（Wujin Zhang Jushi, 人名），張居士拍著桌子讚賞說：『這是通達之人的見解啊！』於是拿起筆記錄了下來（出自《武庫》）。 顏氏告誡兒子們說：『你們如果想要 сохранять 世俗的打算，建立自己的門戶，不捨棄妻子，還不能出家的話，也應當兼顧戒律，留心誦讀佛經，以此作為來世的資糧。人身難得，不要虛度光陰啊！唉，博覽群書尚未窮盡事物的根源，侷限於一隅的談論又怎麼能 полностью 理解真理呢？怎麼能用像用竹管看天那樣的小心，來揣測鯤鵬展翅高飛的遠大志向呢？通達之人從宏觀的角度觀察事物，難道會說假話嗎？』 《歷朝釋氏資鑒》卷第九 《卍新續藏》第76冊 No. 1517 《歷朝釋氏資鑒》 《歷朝釋氏資鑒》卷第十 閩地扆峰的沙門熙仲（Xizhong, 人名） 輯 宋朝中期 神宗（Shenzong, 宋朝皇帝）在戊申年即位，改年號為熙寧（Xining）。秋季七月，知諫院錢公輔（Qian Gongfu, 人名）上書說，祠部（Cibu, 官署名）的公文說，遇到饑荒年份，可以決定 продавать 度牒（dudie, 僧人資格證明）來應急。請求皇帝自己削減聖節（shengjie, 皇帝生日）的恩賜，以此來限制剃度的冗濫。皇帝聽從了他的建議。 продавать 度牒從此開始。 庚戌年，熙寧三年七月，荊公王安石（Wang Anshi, 人名）請求，將上元縣（Shangyuan, 地名）所居住的園林改為佛寺。皇帝下詔賜予寺廟名為報寧禪寺（Baoning Chansi）。（出自《編年》）熙寧年間，王安石當政，堅決推行青苗法（Qingmiao Fa, 一種 экономическая политика）。他的兒子王雱（Wang Pang, 人名），擔任崇政殿說書，陳述了三十條策略，暗中幫助他的父親，務必使新法得以推行，不顧百姓的怨恨。不久王雱去世。王安石罷相后賦閒在家，就像在夢中一樣，看到一個使者，脖子上戴著鐵枷，在他面前號啕大哭，說自己獲罪是因為推行青苗法。王安石問使者如何才能解脫，使者說建造寺廟齋僧可以免罪。
【English Translation】 English version: Chan Master Tanran, Chan Master Wuye of Fenyang (Fenyang Wuye, name of a Chan master), Xuefeng (Xuefeng, place name or person's name), Yantou (Yantou, place name or person's name), Danxia (Danxia, place name or person's name), and Yunmen (Yunmen, place name or person's name). When Jinggong (Jinggong, another name for Wang Anshi) heard about these Chan masters, he didn't quite understand and asked, 'What does this mean?' Wending (Wending, person's name) replied, 'The detachment of Confucianism ultimately cannot be contained, and all return to Buddhism.' Jinggong was delighted and impressed. Later, he told this to Layman Wujin Zhang (Wujin Zhang Jushi, person's name), who patted the table and praised, 'This is the view of an enlightened person!' So he picked up a pen and recorded it (from 'Wuku'). Master Yan admonished his sons, saying, 'If you wish to maintain worldly plans, establish your own households, not abandon your wives and children, and are unable to leave home, you should also practice precepts and pay attention to reciting scriptures, using this as provisions for the next life. It is difficult to obtain a human body, do not waste your time! Alas, extensive reading has not yet exhausted the source of things, and limited discussions cannot fully understand the truth. How can you use the caution of looking at the sky through a tube to speculate on the distant journey of a roc soaring high? The enlightened person observes things from a macro perspective, how can he speak falsely?' 'A Mirror for the Sangha Through Dynasties', Volume 9 'Wan Xu Zang', Volume 76, No. 1517, 'A Mirror for the Sangha Through Dynasties' 'A Mirror for the Sangha Through Dynasties', Volume 10 Compiled by Shramana Xizhong (Xizhong, person's name) of Yifeng in Min Mid-Song Dynasty Emperor Shenzong (Shenzong, Emperor of the Song Dynasty) ascended the throne in the year of Wushen and changed the era name to Xining (Xining). In the seventh month of autumn, Qian Gongfu (Qian Gongfu, person's name), the director of the Bureau of Remonstrance, submitted a memorial saying that the Ministry of Rites (Cibu, name of an official department) stated in its official document that in years of famine, it could be decided to sell ordination certificates (dudie, proof of monk status) to meet the emergency. He requested that the emperor himself reduce the grace of the Holy Festival (shengjie, the emperor's birthday) to limit the redundancy of ordination. The emperor followed his advice. The sale of ordination certificates began from this point. In the year of Gengxu, the third year of Xining, Jinggong Wang Anshi (Wang Anshi, person's name) requested that the garden where he lived in Shangyuan County (Shangyuan, place name) be changed into a Buddhist temple. The emperor issued an edict granting the temple the name Baoning Chan Temple (Baoning Chansi). (From 'Chronicles') During the Xining period, when Wang Anshi was in power, he firmly implemented the Green Sprouts Policy (Qingmiao Fa, an economic policy). His son Wang Pang (Wang Pang, person's name), who served as a lecturer in the Chongzheng Hall, presented thirty strategies, secretly helping his father, determined to implement the new law, regardless of the people's resentment. Soon Wang Pang passed away. After Wang Anshi was dismissed from his post and retired at home, as if in a dream, he saw a messenger with an iron yoke around his neck, crying loudly in front of him, saying that he was convicted because of the implementation of the Green Sprouts Policy. Wang Anshi asked the messenger how he could be freed, and the messenger said that building temples and offering alms to monks could avoid punishment.
由是舍宅建寺。為愛子雩薦冥福(言行錄)。
八年復相安石。一日奏事退。上曰。佛法于中國有補乎。公對曰。不能無補。君子小人。皆知畏而從之善。豈小補哉(編年)。
神宗。開相國六十有四院為八焉。禪二律六。以中貴人梁從政董其事。馳驛詔宗本禪師主慧林達京。遣使問勞三日。詔演法于寺之門。萬衆拜瞻。法會殊勝。以為彌勒從天而降人間也。翌日召對延和殿。有司使習儀而後引。既對山呼罷。登殿賜坐。上問。受業何寺。對曰。承天永安。上喜其真。喻以方興禪宗。宜善開導之旨。既退。上目送之。謂左右曰。真福慧僧也。上元日。駕幸相國。止禪眾毋出迎。師奉承睿奘。闡揚佛事。都邑四方。歸仰信服○神宗登遐。召本乎福寧殿說法。左右以本嘗為先帝所禮敬。見之嗚咽不自勝○哲宗。加號圓照禪師○皇叔荊王親赍來授之。至元祐元年。以老告歸。朝廷從其請。來云。任便雲遊。所至不得抑令住持。師欣然升座辭眾曰。本是無家客。那堪任便游。順風加櫓棹。船子下揚州。師既出都城。王公貴人。送餞車從連屬矣。師常州無錫管氏子○王顯謨。漢之初。見師登座。以目四顧。乃證本心。予聞。馬鳴曰。如來在世。眾生色心殊勝。圓音一演。隨類得解(僧寶傳)。
給事吳公芾。
【現代漢語翻譯】 現代漢語譯本 因此，他將自己的住宅改建為寺廟，為他心愛的兒子雩超度冥福（見《言行錄》）。
熙寧八年，王安石再次擔任宰相。一天，他向皇帝奏事後退下，皇帝問道：『佛法對中國有益處嗎？』王安石回答說：『不能說沒有益處。無論是君子還是小人，都知道敬畏佛法而行善，這難道是小的益處嗎？』（見《編年》）。
神宗皇帝時期，將相國寺原有的六十四個院落合併爲八個，分為禪宗二院，律宗六院，並由宦官梁從政負責管理。朝廷派遣驛使詔令宗本禪師主持慧林寺，前往京城。派使者慰問了三天。皇帝下詔讓他在寺廟門口演法，萬衆敬拜瞻仰，法會非常殊勝，人們認為他是彌勒菩薩從天而降人間。第二天，皇帝在延和殿召見了他。有關官員讓他練習禮儀之後才引見。見面后，山呼完畢，皇帝讓他登上殿賜座。皇帝問：『你在哪個寺廟出家？』宗本禪師回答說：『承天永安寺。』皇帝很高興他如此真誠，告訴他禪宗正在興起，應該好好開導。退下後，皇帝目送他離開，對左右的人說：『真是個有福慧的僧人啊。』上元節那天，皇帝駕臨相國寺，讓禪眾不要出來迎接。宗本禪師恭敬地侍奉皇帝，闡揚佛法。都城內外，四方百姓，都歸心仰慕信服。神宗皇帝駕崩后，召宗本禪師到福寧殿說法。左右的人因為宗本禪師曾經被先帝禮敬，見到他都嗚咽不已。哲宗皇帝加封他為圓照禪師。皇叔荊王親自送來封號。元祐元年，宗本禪師年老告歸。朝廷同意了他的請求，並說：『任你隨意雲遊，所到之處不得強令你擔任住持。』宗本禪師欣然升座辭別大眾說：『我本是無家之人，怎堪隨意雲遊？順風加上櫓棹，船子下揚州。』宗本禪師離開都城后，王公貴人，送行的車馬連綿不絕。宗本禪師是常州無錫管氏之子。王顯謨在漢之初，見宗本禪師登座，用目光四處觀看，於是證悟了本心。我聽說，馬鳴菩薩說：『如來在世時，眾生的色心殊勝，圓滿的聲音一演說，就能使各類眾生隨其根器而得到理解。』（見《僧寶傳》）。
給事中吳公芾。
【English Translation】 English version Therefore, he converted his residence into a temple to dedicate merit for the afterlife of his beloved son, Yu (as mentioned in 'Records of Words and Deeds').
In the eighth year of the Xining era, Wang Anshi served as Chancellor again. One day, after he reported to the Emperor and withdrew, the Emperor asked, 'Is Buddhism beneficial to China?' Wang Anshi replied, 'It cannot be said that it is not beneficial. Whether they are gentlemen or common people, they all know to fear and follow goodness. How can this be a small benefit?' (as mentioned in 'Chronicles').
During the reign of Emperor Shenzong, the original sixty-four courtyards of Xiangguo Temple were consolidated into eight, divided into two Chan (Zen) courtyards and six Vinaya (Discipline) courtyards, managed by the eunuch Liang Congzheng. The court dispatched messengers to summon Chan Master Zongben to preside over Huilin Temple and go to the capital. Envoys were sent to inquire about his well-being for three days. The Emperor issued an edict for him to expound the Dharma at the temple gate, where the masses prostrated and admired him. The Dharma assembly was exceptionally magnificent, and people thought he was Maitreya Bodhisattva descending from heaven to earth. The next day, the Emperor summoned him to the Yanhe Hall. Officials instructed him on etiquette before leading him in. After the greetings were completed, the Emperor invited him to ascend the hall and offered him a seat. The Emperor asked, 'At which temple did you receive ordination?' Chan Master Zongben replied, 'Chengtian Yong'an Temple.' The Emperor was pleased with his sincerity and told him that the Chan sect was flourishing and should be well guided. After he withdrew, the Emperor watched him leave and said to those around him, 'Truly a monk of fortune and wisdom.' On the Lantern Festival, the Emperor visited Xiangguo Temple and instructed the Chan monks not to come out to greet him. The Master respectfully served the Emperor, expounding on Buddhist affairs. The capital and surrounding areas, and people from all directions, admired and believed in him. After Emperor Shenzong passed away, Chan Master Zongben was summoned to the Funing Hall to expound the Dharma. Those around him, because Chan Master Zongben had been respected by the late Emperor, sobbed uncontrollably upon seeing him. Emperor Zhezong bestowed upon him the title 'Chan Master Yuanzhao' (Perfect Illumination). The Imperial Uncle, Prince Jing, personally delivered the title. In the first year of the Yuanyou era, Chan Master Zongben requested to return home due to old age. The court granted his request, saying, 'Let you travel freely, and you must not be forced to serve as abbot wherever you go.' Chan Master Zongben gladly ascended the seat and bid farewell to the assembly, saying, 'I am originally a homeless person, how can I bear to travel freely? With the wind at my back and oars added, the boatman goes down to Yangzhou.' After Chan Master Zongben left the capital, princes, dukes, and nobles sent him off with carriages in an endless stream. Chan Master Zongben was a native of the Guan family of Wuxi, Changzhou. Wang Xianmo, at the beginning of the Han Dynasty, saw Chan Master Zongben ascend the seat and look around with his eyes, and thus realized his original mind. I have heard that Asvaghosa (馬鳴, a Buddhist philosopher) said, 'When the Tathagata (如來, 'Thus Come One', an epithet of the Buddha) was in the world, the forms and minds of sentient beings were extraordinary. When the perfect sound was uttered, all beings could understand according to their respective capacities.' (as mentioned in 'Biographies of Sangha Treasures').
The Admonishing Official, Wu Gongfu.
謂簡堂機禪師曰。古人灰心泯志於千巖萬壑之間。澗飲木食。若絕意于功名。而一旦奉紫泥之詔。韜光匿跡于負舂賤役之下。初無意于榮達。而當傳燈之列。故得之於無心。則其道大。其德宏。計之於有求。其名卑。其志狹。惟師度量凝遠。繼踵古人。乃能棲遲于巖谷。遂成叢林良器。今之衲子。內無所守。外逐紛華。少遠謀。無大體。故不能扶助宗教。所以不逮古人遠矣(寶訓)。
上與知吏部審官院召公著。極論治道。遂及釋老虛無之旨。公著曰。堯舜知此道乎。上曰。堯舜豈不知此。公著曰。堯舜雖知此。然嘗以知人安民為難。此所為堯舜也(東都事略)。
高麗僧統義天者。棄王位出家。航海至明州。上疏。乞遍歷叢林。問道受法。有詔朝奉郎楊杰館伴。所經吳中諸剎。皆迎餞如王臣禮。至金山。長老了元。床坐納其大展。次公驚問其故。元曰。義天亦異國僧耳。至叢林規繩如此。不可易也。次公曰。卑之少循時宜。求異諸方。亦覺老之心哉。元曰不然。屈道隨俗。諸方先失一隻眼。何以示華夏師法乎。朝廷聞之。以元為知大體。曹王奏其名。神考賜紫師號旌之(僧寶傳)。
戊午 元豐元年。天嘗久旱。帝禁中齋禱甚力。一夕夢有僧。乘馬馳空中。口吐雲霧。既覺而雨大作。翌日遣中貴
【現代漢語翻譯】 現代漢語譯本： 簡堂機禪師說：『古人灰心泯志，隱居在千巖萬壑之間，喝澗水，吃樹上的果實，好像完全斷絕了追求功名的念頭。但一旦接到朝廷的詔令，又韜光養晦，隱藏在舂米之類的卑賤勞役之中，起初並沒有追求榮華富貴的意圖，卻最終位列傳燈的行列。』所以，從無心而得到的，他的道業就廣大，他的德行就宏偉；如果計較於有所求，他的名聲就卑微，他的志向就狹隘。只有禪師您度量深遠，繼承古人的風範，才能隱居在山谷之中，最終成為叢林中的棟樑之材。如今的出家人，內心沒有堅守，外在追逐繁華，缺少長遠的謀劃，沒有宏大的格局，所以不能扶助佛教，因此遠遠不如古人啊（寶訓）。 皇上與吏部審官院召公著討論治國之道，進而談到佛教和道教虛無的宗旨。召公著問：『堯舜懂得這個道理嗎？』皇上說：『堯舜怎麼會不懂這個道理呢？』召公著說：『堯舜雖然懂得這個道理，但他們認爲了解人、安定百姓是很難的，這就是他們成為堯舜的原因啊（東都事略）。』 高麗僧人義天（Goryeo monk Uicheon，高麗僧統）放棄王位出家，乘船來到明州，上書朝廷，請求遊歷各大寺院，問道求法。朝廷下詔，派遣朝奉郎楊杰負責接待。他所經過的吳中各寺，都以對待王臣的禮儀迎接和送別。到達金山寺時，長老了元（Liao Yuan，金山寺長老）在座位上接受了他的大禮參拜。次公（Ci Gong）驚訝地詢問原因。了元說：『義天也只是異國的僧人罷了，叢林的規矩就是這樣，不能改變。』次公說：『降低身份，稍微順應時宜，追求與衆不同，也體現了老成的心意啊。』了元說：『不是這樣的。屈從於世俗，各方早就失去了一隻眼睛，還怎麼給華夏做師範呢？』朝廷聽說了這件事，認爲了元懂得大體，曹王（Prince Cao）上奏了他的名字，神宗皇帝賜予他紫衣師號，以表彰他（僧寶傳）。 戊午年，元豐元年，當時大旱，皇帝在宮中齋戒祈禱，非常虔誠。一天晚上，皇帝夢見一位僧人騎著馬在空中奔馳，口中吐出雲霧。醒來后，果然下起了大雨。第二天，皇帝派遣宦官。
【English Translation】 English version: Zen Master Jiantang Ji said: 'The ancients, with hearts as ashes and wills extinguished, dwelled among thousands of cliffs and valleys, drinking from streams and eating from trees, as if completely severing any thought of pursuing fame and fortune. Yet, once they received an imperial edict, they concealed their brilliance and hid themselves in humble tasks like husking rice, initially having no intention of seeking glory and prosperity, but ultimately being listed among those who transmitted the lamp.' Therefore, what is obtained without intention, their path is vast, and their virtue is grand; if one calculates with seeking in mind, their name is lowly, and their ambition is narrow. Only you, Master, possess profound and far-reaching measure, inheriting the demeanor of the ancients, able to dwell in rocky valleys, and ultimately become a pillar of the monastic community. Today's monks, lacking inner resolve and chasing external splendor, lack long-term planning and a grand vision, so they cannot support Buddhism, and thus fall far short of the ancients (Precious Instructions).' The Emperor discussed the principles of governance with Zhao Gongzhe of the Ministry of Personnel, and then spoke of the nihilistic tenets of Buddhism and Taoism. Zhao Gongzhe asked, 'Did Yao and Shun understand this principle?' The Emperor said, 'How could Yao and Shun not understand this?' Zhao Gongzhe said, 'Although Yao and Shun understood this, they considered knowing people and pacifying the people to be difficult, and that is why they became Yao and Shun (Dongdu Shilu).' The Korean monk Uicheon (Goryeo monk Uicheon, Supreme Monk Administrator of Goryeo), abandoning his royal position to become a monk, sailed to Mingzhou and submitted a memorial to the court, requesting to travel to various monasteries to inquire about the Dharma. The court issued an edict, dispatching Yang Jie, a court official, to be his host. The temples in Wuzhong that he passed through all welcomed and saw him off with the etiquette befitting a royal subject. When he arrived at Jinshan Temple, the elder Liao Yuan (Liao Yuan, Elder of Jinshan Temple) accepted his full prostration while seated. Ci Gong (Ci Gong) was surprised and asked the reason. Liao Yuan said, 'Uicheon is just a foreign monk, and this is the rule of the monastic community, which cannot be changed.' Ci Gong said, 'Lowering oneself and slightly adapting to the times, seeking to be different from others, also reflects a mature mind.' Liao Yuan said, 'That is not so. Submitting to worldly customs, all sides would have already lost an eye. How can we be a model for China?' The court heard of this and considered Liao Yuan to understand the greater good. Prince Cao (Prince Cao) reported his name, and Emperor Shenzong bestowed upon him a purple robe and the title of Master to commend him (Biographies of Monks). In the year of Wu-wu, the first year of Yuanfeng, there was a prolonged drought. The Emperor fasted and prayed in the palace with great sincerity. One night, the Emperor dreamed of a monk riding a horse and galloping in the sky, spewing clouds and mist from his mouth. Upon awakening, it rained heavily. The next day, the Emperor dispatched a eunuch.
道夢中所見物色。相國寺三門。五百羅漢中。至十三尊。略彷彿。即迎入內觀之。正帝所夢也。丞相王禹玉作喜雨詩云。良弼為霖辜所望。神僧吐霧應精求。元參厚云。仙驥簫云穿仗下。佛華吹雨匝天流。蓋紀一時之事也(詩話)。
凈智禪師道臻。字伯祥。福之古田戴氏子。游丹陽。寓舟舟入京。謁凈因大覺璉禪師。命臻首眾。及璉還吳。眾請臻繼嗣焉。開堂日。英廟遣使。降香賜紫方袍徽號。貴人達官日填門。而一目之○神宗朝。慈聖上仙詔至慶壽宮說法。僧問慈聖仙遊。定歸何所。答。水流元在海。月落不離天。上大悅。以為能加敬焉。賜對甚厚。上悼佛法之微。憫名相之弊。始即相國。為慧林知海二剎。命主僧。必臻擇之○高麗使三僧來就學。臻隨根開悟。禮辭還國○臻為人渠渠靜退。似不能言。所居都城西隅不出戶三十餘年。如一日。奉身至約。無所嗜好。乃能雪方丈壁。請文與可掃墨竹。謂人曰。吾使遊人見之。心自清涼。此君蓋替我說法耳○黃魯直題其像曰。老虎無齒。臥龍不吟。千林月黑。六合云陰。遠山作眉紅杏腮。嫁與東風不用媒。老婆三五少年日。也解東塗西抹來(並僧寶殿)。
大相國寺。本逸禪師。福州彭氏子。初住饒之薦福。神宗詔住智海。賜號正覺。開堂日。遣中使降香
【現代漢語翻譯】 現代漢語譯本：有人講述了道臻在夢中所見景物的情形：在相國寺的三門和五百羅漢中，他看到了第十三尊羅漢，覺得有些眼熟，於是請入內觀看，發現這正是皇帝夢中所見的景象。丞相王禹玉為此作了《喜雨詩》說：『賢良的輔弼之臣帶來甘霖，不辜負人們的期望，得道高僧吐出雲霧，應驗了人們虔誠的祈求。』元參贊揚道：『仙人的駿馬，帶著簫聲穿過宮廷，佛陀的花朵，伴著雨水灑滿天空。』這大概是記錄了當時發生的事情（出自《詩話》）。 凈智禪師道臻，字伯祥，是福州古田戴氏之子。他遊歷丹陽，住在船上，後來船到了京城。他拜謁了凈因大覺璉禪師，被任命為僧眾的首領。等到璉禪師返回吳地，僧眾便請求道臻繼承他的位置。在道臻開堂說法的那天，英宗皇帝派遣使者，送來香火，並賜予他紫色的方袍和徽號。貴人和達官顯貴每天都來拜訪，絡繹不絕。他卻對這些視而不見。在神宗皇帝時期，慈聖太后駕崩，詔令道臻到慶壽宮說法。有僧人問道：『慈聖太后仙逝后，將歸往何處？』道臻回答說：『水流最終歸於大海，月亮落下也不會離開天空。』太后聽后非常高興，認為他能更加恭敬地對待佛法，於是賞賜了他許多東西。皇帝哀悼佛法的衰微，憐憫名相的弊端，於是開始在相國寺設立慧林和知海兩座寺廟，並命令主持僧侶必須由道臻來選擇。 高麗派遣了三位僧人前來學習，道臻根據他們的根器，分別開導他們，使他們開悟，然後他們行禮告辭，返回了自己的國家。道臻為人沉默寡言，性情恬靜退隱，似乎不善於言辭。他居住在都城西隅，三十多年不出門，每天都像一天一樣。他生活非常節儉，沒有任何嗜好。他能擦拭方丈的墻壁，請文與可來畫墨竹。他對人說：『我讓遊人看到這些竹子，心中自然會感到清涼。這些竹子就像代替我說法一樣。』黃魯直在他的畫像上題寫道：『老虎沒有牙齒，臥龍不再吟唱，千林一片漆黑，天地間陰雲密佈。遠山像眉毛，紅杏像臉頰，嫁給東風不需要媒人。老婦三五少年時，也懂得東塗西抹。』（以上出自《僧寶殿》）。 大相國寺的本逸禪師，是福州彭氏之子。他最初住在饒州的薦福寺。神宗皇帝下詔讓他住持智海寺，並賜予他『正覺』的稱號。在他開堂說法的那天，皇帝派遣中使送來香火。
【English Translation】 English version: Someone recounted the circumstances of what Daozhen saw in a dream: among the three gates and five hundred Arhats of Xiangguo Temple, he saw the thirteenth Arhat, feeling somewhat familiar. So, he requested to bring it inside for viewing, discovering that it was exactly the scene the emperor had dreamt of. Chancellor Wang Yuyu composed the 'Ode to Welcome Rain,' saying: 'A virtuous and capable minister brings timely rain, not disappointing people's expectations; an enlightened monk exhales mist, fulfilling people's sincere prayers.' Yuan Can praised: 'The immortal's steed, with the sound of flutes, passes through the palace; the Buddha's flowers, accompanied by rain, sprinkle the sky.' This probably records the events of that time (from 'Shi Hua'). Chan Master Jingzhi Daozhen, styled Boxiang, was the son of the Dai family of Gutian, Fuzhou. He traveled to Danyang, residing on a boat, which later arrived in the capital. He paid homage to Chan Master Jingyin Dajue Lian and was appointed as the leader of the monastic community. When Chan Master Lian returned to Wu, the community requested Daozhen to succeed him. On the day of Daozhen's inaugural sermon, Emperor Yingzong sent an envoy to offer incense and bestowed upon him a purple robe and an honorary title. Nobles and dignitaries visited daily, in an endless stream. However, he turned a blind eye to these. During the reign of Emperor Shenzong, Empress Dowager Cisheng passed away, and an edict was issued summoning Daozhen to Qingshou Palace to preach. A monk asked: 'Where will Empress Dowager Cisheng return after her passing?' Daozhen replied: 'Water flows ultimately to the sea, and the moon, when it sets, does not leave the sky.' The Empress Dowager was very pleased upon hearing this, believing that he could treat the Dharma with greater reverence, and thus bestowed many gifts upon him. The emperor mourned the decline of Buddhism and lamented the abuses of fame and position, so he began to establish the Huilin and Zhihai monasteries in Xiangguo Temple and ordered that the abbot must be chosen by Daozhen. Three monks were sent from Goryeo to study, and Daozhen enlightened them according to their individual capacities, enabling them to attain enlightenment. Then, they bid farewell and returned to their country. Daozhen was taciturn and quiet, seemingly not good at speaking. He lived in the western corner of the capital, not leaving his house for more than thirty years, every day like the same. He lived very frugally, without any hobbies. He could wipe the walls of the abbot's room and invite Wen Yuke to paint ink bamboo. He said to people: 'I let visitors see these bamboos, and their hearts will naturally feel cool and refreshed. These bamboos are like preaching the Dharma on my behalf.' Huang Luzhi inscribed on his portrait: 'The tiger has no teeth, the crouching dragon no longer sings, a thousand forests are pitch black, and dark clouds cover the sky. Distant mountains are like eyebrows, red apricots like cheeks, marrying the east wind needs no matchmaker. The old woman, in her youthful days, also knew how to paint and scribble.' (The above is from 'Seng Bao Dian'). Chan Master Benyi of Great Xiangguo Temple was the son of the Peng family of Fuzhou. He initially resided at Jianfu Temple in Raozhou. Emperor Shenzong issued an edict for him to preside over Zhihai Temple and bestowed upon him the title 'Zhengjue' (Right Enlightenment). On the day of his inaugural sermon, the emperor sent a eunuch to offer incense.
。師謝恩畢乃云。諸菩薩子。欲識佛性義。當觀時節因緣。何也。和風習習。揭開細柳之眉。春日遲遲。烘囀黃鶯之舌。庭花似錦。汀草如茵。蝶舞蜂吟。漁歌樵唱。鐘梵與管絃合雜。儒流與釋子相參。古今一致。左右逢原。如是則窺一塵而十方俱現。聆一音而沙界齊。聞談玄演妙。而靡異凡倫。千變萬化。而不離真際。頭頭有據。物物無私。不假躊躇。炳然自著。直饒於斯見得。倜儻分明。如晝見日。若向衲僧門下。天地懸殊。所以道。不要三乘要祖宗。三乘不要為君通。君今要出三乘學。后夜猿啼在別峰。久立珍重。
東京法雲寺。法秀禪師。秦州隴城辛氏子。王公安石。請住鐘山。元豐甲子。越國公主太尉張侯。奏請居法雲為第一祖。開堂日。神宗遣中使降香。並賜磨。納傳旨云。物雖微表重法故。師謝恩畢。登座拈香罷。提網云云。仰荷聖主賢臣。令山僧為法雲宗主。且道山僧以何為主。驀拈主杖云。還會么。且道法雲主杖有甚長處。擊禪床一下云。即此舉揚。上扶帝祚。仰冀聰明元首。芬芳萬國之春。忠節股肱。弼輔千年之運。伏惟珍重。賜號圓通禪師。
元豐八年三月。神宗不豫。建儲未定。宰相王圭。書哲宗名進。上頷之。太后諭圭曰。皇帝服藥。太子手寫佛經祈福。因出示圭等。所書字
【現代漢語翻譯】 現代漢語譯本： 禪師謝恩完畢，然後說：『各位菩薩子，想要了解佛性的意義，應當觀察時節因緣。為什麼呢？和煦的春風輕輕吹拂，揭開了細柳的眉眼；溫暖的春日慢慢延長，烘托著黃鶯婉轉的歌喉。庭院裡的花朵像錦繡一樣絢麗，水邊的草地像茵毯一樣柔軟。蝴蝶翩翩起舞，蜜蜂嗡嗡吟唱，漁夫唱著歌，樵夫哼著曲。寺廟的鐘聲和梵唄聲與管絃樂器合奏，儒家的學者和佛門的弟子相互交流。古往今來都是如此，無論從哪個方向走都能找到源頭。這樣，就能從一粒微塵中看到整個十方世界，聽到一個聲音就好像聽到了整個沙界的聲音。聽到談論玄妙的道理，也並不覺得與凡夫俗子有什麼不同。千變萬化，都不離開真實的本際。每一件事都有依據，每一樣東西都沒有偏私。不需要猶豫，真理自然顯現。如果能夠在這裡領悟，就會非常清楚明白，就像白天見到太陽一樣。如果到了禪宗的門下，那境界就完全不同了。所以說，不要追求三乘的教法，而要追求祖師的宗風。三乘的教法不要用來為君王開脫。你現在想要超出三乘的學問，那麼就在深夜聽猿猴在別的山峰上啼叫吧。』說完，禪師久久站立，請大家珍重。 東京法雲寺的法秀禪師，是秦州隴城辛氏的兒子。王安石邀請他到鐘山居住。元豐甲子年，越國公主和太尉張侯上奏皇帝，請求法秀禪師到法雲寺擔任第一代祖師。開堂那天，神宗皇帝派遣中使送來香，並賜予磨。中使宣讀聖旨說：『物品雖然微小，但代表著對佛法的尊重。』法秀禪師謝恩完畢，登上法座，拈香完畢，然後提起綱要說：『仰仗聖明的君主和賢能的臣子，讓山僧我做法雲寺的宗主。那麼，山僧以什麼為主呢？』隨即拿起拄杖說：『會了嗎？那麼法雲寺的拄杖有什麼長處呢？』用拄杖敲了一下禪床說：『這就是我的舉揚，用來扶持帝王的基業，希望英明的君主，能夠讓萬國充滿春天的氣息，忠誠的臣子，能夠輔佐國家千年的運勢。』最後說：『伏惟珍重。』皇帝賜予法秀禪師『圓通禪師』的稱號。 元豐八年三月，神宗皇帝身體不適，立儲的事情還沒有確定。宰相王圭把哲宗的名字寫好呈給皇帝，皇帝點頭同意了。太后告訴王圭說：『皇帝在服藥期間，太子親手抄寫佛經祈福。』於是拿出太子所抄寫的經書給王圭等人看，上面寫著字。
【English Translation】 English version: The master, having expressed his gratitude, then said, 'All you Bodhisattva-sons, if you wish to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance. Why is that? The gentle breeze softly blows, unveiling the eyebrows of the slender willows; the warm spring day slowly lengthens, setting off the warbling tongue of the yellow oriole. The flowers in the courtyard are like brocade, the grasses on the islet are like carpets. Butterflies dance, bees hum, fishermen sing, woodcutters chant. The sounds of bells and chants from the temple blend with the music of pipes and strings, Confucian scholars and Buddhist disciples interact with each other. From ancient times to the present, it has always been the same; no matter which direction you go, you can find the source. In this way, you can see the entire ten directions in a single speck of dust, and hear the entire sand-realm in a single sound. Hearing discussions of profound principles, you don't feel any different from ordinary people. Through thousands of changes and transformations, you never leave the true reality. Everything has a basis, everything is without selfishness. There is no need for hesitation, the truth naturally manifests itself. If you can understand this here, it will be very clear and distinct, like seeing the sun in the daytime. If you go to the gate of the Chan monks, the realm will be completely different. Therefore, it is said, do not seek the teachings of the Three Vehicles (Triyana), but seek the tradition of the Patriarchs. Do not use the teachings of the Three Vehicles to exonerate the ruler. If you now want to go beyond the learning of the Three Vehicles, then listen to the monkeys crying on another peak in the deep night.' Having said this, the master stood for a long time, urging everyone to cherish the moment. Zen Master Faxiu of Fayun Temple (Dharma Cloud Temple) in Tokyo, was a son of the Xin family from Longcheng in Qinzhou. Wang Anshi invited him to reside on Zhongshan Mountain. In the year of Yuanfeng Jiazi, the Princess of Yue and Grand Commandant Lord Zhang memorialized the emperor, requesting Zen Master Faxiu to serve as the first patriarch of Fayun Temple. On the day of the opening ceremony, Emperor Shenzong sent a court envoy to offer incense and bestow a millstone. The envoy proclaimed the imperial decree, saying, 'Although the object is small, it represents respect for the Dharma.' Zen Master Faxiu expressed his gratitude, ascended the Dharma seat, offered incense, and then raised the key point, saying, 'Relying on the enlightened ruler and virtuous ministers, I, this mountain monk, have been made the patriarch of Fayun Temple. So, what does this mountain monk take as the main thing?' Immediately, he picked up his staff and said, 'Do you understand? Then what is the strength of the Fayun Temple staff?' He struck the Zen bed with the staff and said, 'This is my upholding, used to support the foundation of the emperor's reign. I hope that the wise ruler can fill the ten thousand nations with the breath of spring, and the loyal ministers can assist the country for a thousand years of fortune.' Finally, he said, 'I respectfully urge you to cherish this moment.' The emperor bestowed upon Zen Master Faxiu the title 'Zen Master Yuantong (Perfectly Penetrating).' In the third month of the eighth year of Yuanfeng, Emperor Shenzong was unwell, and the matter of establishing an heir had not yet been decided. Prime Minister Wang Gui wrote the name of Zhezong and presented it to the emperor, who nodded in agreement. The Empress Dowager told Wang Gui, 'While the emperor was taking medicine, the Crown Prince personally transcribed Buddhist scriptures to pray for blessings.' Thereupon, she showed Wang Gui and others the scriptures transcribed by the Crown Prince, on which were written the characters.
極端正。圭等拜賀。是日立為皇太子。時方七歲(編年)。
丙寅 哲宗。改元祐。元年。召凈因臻。慧林本。法雲秀。三長老於福寧殿。演法追薦神考上仙。師等於先朝御前說法。皆苾旨。各賜紫衣師號。以旌美焉(林間錄)。
高麗僧統上表。乞傳賢首宗教。歸本國流通。奉旨下兩街。舉可授法者。有司。以東京覺嚴寺有識法師為宜。誠上表辭。舉杭州慧因院僧道源自代。實允公議。來差朝奉郎楊杰館伴。至錢塘受法。僧道源居海濵而道行。元豐末。高麗王子義天。來朝往拜焉。至是其徒復來朝。因言。國母以金塔二祝壽。時蘇軾守杭州。不納而奏云。若受而不答。則遠夷生怨。因而厚賜。則正墮其計矣(東都事略)。
東京慧林禪寺覺海禪師若沖。江寧府鐘氏子。相國韓公絳。太師文公彥博。常加師仰。詔住慧林。開堂日。哲宗。遣中使降香。師謝恩畢乃云。詔令臣僧。為國開堂。流通至道。開發人天。云云。良久云。三乘有旨難彰則一句無私賀太平。此日流通般若普集妙善。上祝聖躬。伏願寶圖永固。鳳歷長新。同日月照臨。若乾坤覆載。位隆北極。壽等南山。伏惟珍重。
杭州。凈慈大通禪師善本。穎州薰氏子。詔住法雲寺。開堂日。哲宗遣使。降香賜磨衲。謝恩畢。僧問。名傳
【現代漢語翻譯】 現代漢語譯本： 極端正（姓名）。圭等跪拜祝賀。當日，他被立為皇太子。當時他才七歲（按編年計算）。 丙寅年，哲宗皇帝改年號為元祐。元年，召見凈因臻（僧人法號），慧林本（僧人法號），法雲秀（僧人法號）三位長老到福寧殿，舉行佛事，追薦已故的先皇。三位大師在先皇御前說法，都符合聖旨，各自被賜予紫衣和師號，以表彰他們的功德（出自《林間錄》）。 高麗的僧統上表，請求傳授賢首宗教義，帶回本國傳播。皇帝下旨交給兩街（指左街、右街僧錄司），推舉可以傳授佛法的人。有關部門認為東京覺嚴寺的有識法師適合。誠上表推辭，推薦杭州慧因院的僧人道源代替自己。這個提議得到了大家的認可。朝廷派遣朝奉郎楊傑作為使館官員陪同。道源前往錢塘接受佛法。僧人道源居住在海邊，但修行精進。元豐年間末期，高麗王子義天來朝拜訪了他。到這時，道源的弟子又來朝廷，提到高麗王母用金塔來祈福祝壽。當時蘇軾擔任杭州太守，沒有接受，而是上奏說：『如果接受而不回報，那麼遠方的夷族會產生怨恨；如果因此而給予豐厚的賞賜，那就正好中了他們的計策了。』（出自《東都事略》）。 東京慧林禪寺的覺海禪師若沖（僧人法號），是江寧府鐘氏的兒子。相國韓絳（人名），太師文彥博（人名），經常對他表示敬仰。皇帝下詔讓他住持慧林寺。開堂之日，哲宗皇帝派遣中使送來香火。覺海禪師謝恩完畢后說：『皇帝命令臣僧，為國家開堂，傳播至高的佛法，開啟人天智慧。』云云。良久，又說：『三乘教義有旨意難以彰顯，那麼就用一句無私的話來祝賀太平。今日傳播般若智慧，廣泛積聚美好的善行，向上祝願皇帝聖體安康。伏願國家基業永遠穩固，皇朝年曆長久如新，如同日月照耀，如同天地覆蓋，地位崇高如北極星，壽命長久如南山。伏惟珍重。』 杭州凈慈寺的大通禪師善本（僧人法號），是穎州薰氏的兒子。皇帝下詔讓他住持法雲寺。開堂之日，哲宗皇帝派遣使者送來香火和磨衲（僧衣）。善本謝恩完畢。有僧人問：『名聲傳揚'
【English Translation】 English version: Ji Duanzheng (name). Gui and others bowed and congratulated him. On that day, he was established as the Crown Prince. At that time, he was only seven years old (according to chronological calculation). In the year Bingyin, Emperor Zhezong changed the reign title to Yuanyou. In the first year, he summoned the three elders, Jingyin Zhen (monk's Dharma name), Huilin Ben (monk's Dharma name), and Fayun Xiu (monk's Dharma name), to the Funing Hall to hold a Buddhist ceremony to commemorate the deceased former emperor. The three masters preached before the late emperor, all in accordance with the imperial decree, and were each granted purple robes and the title of 'Master' to commend their merits (from 'Linjian Lu'). The Sangha Administrator of Goryeo submitted a memorial, requesting to transmit the teachings of the Xianshou School and bring them back to his country for dissemination. The emperor issued an edict to the two streets (referring to the Left and Right Street Monastic Affairs Offices), recommending someone who could transmit the Dharma. The relevant departments considered that the learned Dharma Master of Jueyan Temple in Tokyo was suitable. Cheng submitted a memorial to decline, recommending the monk Daoyuan of Huinyin Temple in Hangzhou to replace him. This proposal was approved by everyone. The court dispatched Chaofeng Lang Yang Jie as an embassy official to accompany him. Daoyuan went to Qiantang to receive the Dharma. The monk Daoyuan lived by the sea, but his practice was diligent. At the end of the Yuangfeng period, Prince Yitian of Goryeo came to the court and visited him. At this time, Daoyuan's disciples came to the court again, mentioning that the Queen Mother of Goryeo used golden pagodas to pray for blessings and longevity. At that time, Su Shi was the governor of Hangzhou and did not accept them, but reported: 'If we accept without reciprocating, then the distant barbarians will harbor resentment; if we give generous rewards as a result, then we will fall into their trap.' (from 'Dongdu Shilu'). Ruochong (monk's Dharma name), the Juehai Zen Master of Huilin Zen Temple in Tokyo, was the son of the Zhong family of Jiangning Prefecture. Chancellor Han Jiang (person's name) and Grand Tutor Wen Yanbo (person's name) often expressed their admiration for him. The emperor issued an edict for him to reside at Huilin Temple. On the day of the opening ceremony, Emperor Zhezong sent a eunuch to offer incense. Zen Master Juehai finished thanking him and said: 'The emperor ordered this monk to open a hall for the country, to spread the supreme Dharma, and to enlighten the wisdom of humans and gods.' etc. After a long while, he said: 'The teachings of the Three Vehicles are difficult to manifest with imperial decrees, so let us use a selfless sentence to congratulate peace. Today, we spread Prajna wisdom and widely accumulate good deeds, and wish the emperor good health. I pray that the foundation of the country will be forever stable, and the imperial dynasty will be as long-lasting as new, like the sun and moon shining, like heaven and earth covering, the position as noble as the North Star, and the life as long as the Southern Mountain. I respectfully wish you well.' Shanben (monk's Dharma name), the Datong Zen Master of Jingci Temple in Hangzhou, was the son of the Xun family of Yingzhou. The emperor issued an edict for him to reside at Fayun Temple. On the day of the opening ceremony, Emperor Zhezong sent an envoy to offer incense and a monk's robe. Shanben finished thanking him. A monk asked: 'The name is spread'
清禁。恩降九重。磨衲既披。將何報答。師云。天高不可極。僧曰。帝網重重無間斷。交臺全布日前機。師云。地厚載無窮。乃云。恭惟國家。承平既遠。美化方隆。普率群機。大興三教。所以甚深般若。久住於斯。金口誠言。故不誣矣。
佛陀禪師德遜。詔住慧林。哲宗遣使降香。師云。即將此日開堂。少善上祝皇帝陛下。恭愿。舜日與佛日高明。堯風共祖風並扇。萬方無事。時當熙盛之年。四海晏清。人樂昇平之化。久立珍重(師三詔。入內升座)。
泉州。開元寺。真覺大師志添。本州陸氏。游京師。徐國大王聞師道風。召入宮演法。王問。如何是佛法底事。師云。見性即是。王曰。如何得見性去。師云不離十二時中。行住坐臥。皆是古佛道場。王遂悟玄旨。密契宗風。即命四禪入宮。復求印可。飯千僧。閱大藏經為慶。奏賜磨衲。徽宗御寶題金镮云。賜真覺道者。當來同成佛果。
金山佛鑒惟仲禪師。汀州人事。建中靖國元年四月。皇后遣使降香。為皇太子韓國公生辰。請升座。僧問。天香遠降。慶皇子之令辰。中使臨筵。愿聞法要。師云好風來不盡。紅日照無涯。舉眾忻悅。哲宗五七入內升座。賜章服師號。以旌其德。
辛巳 徽宗。改元建中靖國。佛國惟白禪師。集天聖以來宗
【現代漢語翻譯】 清規戒律森嚴，皇恩浩蕩如九重天降。如今披上這件衲衣，該如何報答呢？ 禪師說：『天之高遠，無法窮盡。』 僧人說：『帝釋天的網重重疊疊，沒有間斷，交相輝映，完全展現了眼前的玄機。』 禪師說：『地之厚重，承載無窮。』於是說道：『恭祝國家，承平日久，美德教化日益興隆。普遍引導大眾，大力弘揚佛、道、儒三教。所以甚深般若智慧，才能長久住於此地。佛陀的金口玉言，確實不虛妄啊。』
佛陀禪師德遜（Desun），奉詔住持慧林寺。哲宗皇帝派遣使者前來進香。禪師說：『就於今日開堂，略微行善，向上祝願皇帝陛下。恭愿，您的聖明如舜帝之日與佛日般高照，您的德化如堯帝之風與祖師之風般廣佈。天下太平無事，正值熙和昌盛之年。四海安寧清平，人民安樂於太平盛世的教化。』（禪師三次被詔，才入內升座）
泉州開元寺真覺大師志添（Zhitian），是本州陸氏子弟。遊歷京師時，徐國大王聽聞禪師的道風，召入宮中演說佛法。大王問：『什麼是佛法的根本要義？』 禪師說：『見性就是。』 大王說：『如何才能見性呢？』 禪師說：『不離十二時辰之中，行住坐臥，都是古佛的道場。』大王於是領悟了玄妙的旨意，暗合了禪宗的風範。隨即命令四位禪僧入宮，再次請求印證。設齋飯供養千僧，誦讀大藏經作為慶祝。奏請皇帝賜予磨衲袈裟。徽宗皇帝御筆親題金環云：『賜予真覺道者，當來一同成就佛果。』
金山佛鑒惟仲（Weizhong）禪師，是汀州人氏。建中靖國元年四月，皇后派遣使者前來進香，為皇太子韓國公的生辰祈福，請禪師升座說法。僧人問：『天香遠道而來，慶賀皇子的美好生辰。中使大人親臨法筵，愿聞佛法要義。』 禪師說：『好風吹拂不盡，紅日照耀無邊。』大眾歡欣喜悅。哲宗皇帝駕崩五七日後，禪師入內升座，皇帝賜予章服和師號，以此表彰他的德行。
辛巳年，徽宗皇帝改年號為建中靖國。佛國惟白（Weibai）禪師，收集了天聖年間以來的禪宗...
【English Translation】 Strict and pure precepts, imperial grace descends like the nine heavens. Now that I have donned this patched robe, how shall I repay it? The master said, 'The height of the sky is immeasurable.' The monk said, 'The net of Indra is layered and unbroken, interpenetrating and fully displaying the present mystery.' The master said, 'The depth of the earth is infinitely supportive.' Then he said, 'Respectfully wishing the nation, peace has been long-lasting, and virtuous teachings are flourishing. Universally guiding the masses, vigorously promoting the three teachings of Buddhism, Taoism, and Confucianism. Therefore, the profound Prajna wisdom can abide here for a long time. The Buddha's golden words are indeed not false.'
Chan Master Desun (德遜), of Buddha Monastery, was ordered to reside at Huilin Monastery. Emperor Zhezong sent an envoy to offer incense. The master said, 'Today, I will open the Dharma hall and offer a small amount of merit to wish His Majesty the Emperor. Respectfully wishing that your wisdom shines like the sun of Emperor Shun and the sun of the Buddha, and your virtue spreads like the wind of Emperor Yao and the wind of the Patriarchs. May the world be peaceful and prosperous, and the four seas be tranquil, with the people rejoicing in the transformation of peace.' (The master was summoned three times before entering the palace to ascend the seat.)
Chan Master Zhitian (志添), the True Enlightenment Master of Kaiyuan Monastery in Quanzhou, was a member of the Lu family of this prefecture. While traveling in the capital, the Great King of Xu heard of the master's virtuous conduct and summoned him to the palace to expound the Dharma. The King asked, 'What is the fundamental matter of the Buddha Dharma?' The master said, 'Seeing one's nature is it.' The King said, 'How can one see one's nature?' The master said, 'Without leaving the twelve periods of the day, walking, standing, sitting, and lying down are all ancient Buddha's places of practice.' The King then understood the profound meaning and secretly agreed with the style of the Chan school. He immediately ordered four Chan monks to enter the palace and requested confirmation again. He held a vegetarian feast for a thousand monks and recited the Great Treasury of Sutras as a celebration. He requested the emperor to bestow a patched robe. Emperor Huizong personally inscribed a golden ring with the words: 'Bestowed upon the True Enlightenment Practitioner, to attain Buddhahood together in the future.'
Chan Master Weizhong (惟仲), Buddha-Mirror of Jinshan Monastery, was a person from Tingzhou. In the fourth month of the first year of Jianzhong Jingguo, the Empress sent an envoy to offer incense, to pray for the birthday of the Crown Prince, the Duke of Korea, and requested the master to ascend the seat and expound the Dharma. A monk asked, 'Heavenly incense has come from afar to celebrate the auspicious birthday of the Crown Prince. The imperial envoy has personally arrived at the Dharma assembly. We wish to hear the essential meaning of the Buddha Dharma.' The master said, 'A good wind blows endlessly, and the red sun shines boundlessly.' The assembly rejoiced with delight. After the forty-ninth day of Emperor Zhezong's passing, the master entered the palace to ascend the seat, and the emperor bestowed upon him ceremonial robes and a master's title to commend his virtue.
In the year of Xinsi, Emperor Huizong changed the reign title to Jianzhong Jingguo. Chan Master Weibai (惟白) of Buddha Country, collected the Chan lineages since the Tiansheng era...
師機緣。為續燈錄成。進呈。帝覽之。親為制序。頒行入藏。元符三年十六日。
哲宗五七。奉詔福寧殿升座。拈香罷。僧問。大行皇帝上仙。未審即今居何報土。不居兜率陀天上。便在蓮華世界中。僧云。任么則靈然一句超群像。迥出三乘不假修。師云。須是任么人。方能任么去。僧云。還許露個訊息也無。師云。聖明天子畔。一任展家風。僧曰。九品蓮間親見佛。百千菩薩共遨遊。師云。不妨道著。師乃云。臣僧惟白。伏奉來旨。就大行皇帝靈御前。舉揚般若。上資仙駕。伏願皇帝。睿性圓明。千光顯著。聖身自在。萬德莊嚴。極樂土中。蓮華捧足。率陀天上。殊衣繞身。復挺神威。保祐邦國。伏惟珍重○師三奉詔旨。內庭演法。賜紫衣師號佛國禪師。
元年二月太后崩。五七日。詔凈因惟岳禪師。就慈德殿升座。拈香云。率土之土。莫非王土。且道此辨香產何土宜。若也道得。白石有消日。氤氳無盡年。盡虛空遍法界。為云爲蓋。應現無窮。上薦仙遊。徑生佛國。提綱略(云云)。若約三乘十二分教。偏圓頓漸。半滿一音。不免執指為月。入海算沙。直似澄潭月影后夜鐘聲。隨扣擊以發音。逐波瀾而不散。猶是生死岸頭事(云云)。故我大宋真宗皇帝頌不云乎。初祖安禪在少林。不傳教法只傳心。
【現代漢語翻譯】 現代漢語譯本： 師承機緣，爲了續寫燈錄而完成的書，進獻給皇帝。皇帝閱覽后，親自撰寫序言，頒佈天下並收入藏經。元符三年十月十六日。 哲宗駕崩五十七日，奉詔在福寧殿升座。拈香完畢，僧人問道：『大行皇帝（已故皇帝的尊稱）已經昇仙，不知如今居住在何處凈土？是不在兜率陀天上（欲界天之一，彌勒菩薩所在），便在蓮華世界中（西方極樂世界）。』僧人又說：『任么（如何）則靈然一句超群像，迥出三乘不假修。』禪師說：『須是任么人（什麼樣的人），方能任么去（才能怎麼樣去）。』僧人說：『還許露個訊息也無（能否透露一點訊息）？』禪師說：『聖明天子畔（在聖明的天子身邊），一任展家風（可以盡情展現你的家風）。』僧人說：『九品蓮間親見佛，百千菩薩共遨遊。』禪師說：『不妨道著（不妨這樣說）。』禪師於是說：『臣僧惟白，伏奉來旨，就在大行皇帝靈御前，舉揚般若（智慧），上資仙駕。伏願皇帝，睿性圓明，千光顯著，聖身自在，萬德莊嚴。極樂土中，蓮華捧足，兜率陀天上，殊衣繞身。復挺神威，保祐邦國。伏惟珍重。』禪師三次奉詔旨，在內廷演法，被賜予紫衣師號佛國禪師。 元年二月太后崩逝，五十七日，詔令凈因惟岳禪師，在慈德殿升座。拈香說：『率土之土，莫非王土。且道此辨香產何土宜？若也道得，白石有消日，氤氳無盡年。盡虛空遍法界，為云爲蓋，應現無窮。上薦仙遊，逕生佛國。提綱略（云云）。若約三乘十二分教（佛教經文的分類），偏圓頓漸，半滿一音，不免執指為月，入海算沙。直似澄潭月影后夜鐘聲，隨扣擊以發音，逐波瀾而不散。猶是生死岸頭事（云云）。故我大宋真宗皇帝頌不云乎。初祖安禪在少林，不傳教法只傳心。』
【English Translation】 English version: The master's opportunity. In order to continue the lamp records. Presented to the emperor. The emperor read it. Personally wrote a preface. Promulgated and included in the collection. October 16th, Yuanfu three years. On the fifty-seventh day after Emperor Zhezong's death, he was ordered to ascend the seat in Funing Hall. After burning incense, a monk asked, 'The late Emperor has ascended to heaven. I wonder where he now resides in the pure land? Is he not in Tushita Heaven (one of the heavens in the desire realm, where Maitreya Bodhisattva resides), but in the Lotus World (Western Pure Land of Ultimate Bliss)?' The monk said, 'Renme (how) then the spiritual sentence surpasses all phenomena, standing out from the Three Vehicles without the need for cultivation.' The master said, 'It must be Renme people (what kind of people) who can Renme go (can go how).' The monk said, 'Is it permissible to reveal a message?' The master said, 'Beside the wise and enlightened Son of Heaven, freely display your family style.' The monk said, 'Seeing the Buddha personally among the nine grades of lotuses, hundreds of thousands of Bodhisattvas roam together.' The master said, 'It doesn't hurt to say it like that.' The master then said, 'Your subject, the monk Wei Bai, humbly receives the imperial decree to expound Prajna (wisdom) before the spirit of the late Emperor, to benefit the immortal journey. I humbly wish that the Emperor's wisdom be perfect and bright, with a thousand lights shining brightly, the sacred body be free, and ten thousand virtues be adorned. In the Land of Ultimate Bliss, lotuses hold up the feet, in Tushita Heaven, special garments surround the body. May you revive your divine power and protect the country. Respectfully, take care.' The master received three imperial decrees and lectured on the Dharma in the inner court, and was granted the purple robe and the title of Buddhist Country Zen Master. In the first year, in February, the Empress Dowager passed away. On the fifty-seventh day, Zen Master Jingyin Wei Yue was ordered to ascend the seat in Cide Hall. Burning incense, he said, 'Of all the land under heaven, none is not the king's land. May I ask, what soil is suitable for this incense to be produced? If you can say it, the white stones will have a day of disappearance, and the rich fragrance will last endlessly. Filling the empty space and pervading the Dharma realm, becoming clouds and canopies, manifesting endlessly. Offering to the immortal journey, directly born in the Buddha's land. The outline is brief (etc.). If we talk about the Three Vehicles and the Twelve Divisions of Teachings (classification of Buddhist scriptures), partial, complete, sudden, gradual, half, full, and one sound, we cannot avoid taking the finger for the moon, and counting sand in the sea. It is like the moon's reflection in a clear pool and the sound of a bell late at night, emitting sound according to the striking, and not dispersing with the waves. It is still a matter on the shore of birth and death (etc.). Therefore, Emperor Zhenzong of my Great Song Dynasty did not sing in praise, 'The First Patriarch sat in meditation in Shaolin, not transmitting teachings but only transmitting the mind.'
後人不悟真如性。密印由來妙理深。大哉真如妙理。至幽至深。非大機大器。不能領悟。何也。見聞覺知便乃火聚。當岐鐵山在路自然。少室峰前壁立千仞。曹溪路上水泄不通。于其中間。祖風不無凌遲。頹綱亦將委地。雖然如是。法無定相。道假時彰。建大法幢。演大法義。興此大事因緣。利樂有情。不在他時。所謂大聖人。知之而出現於世。廣宣流佈。廓周沙界。實千載之一遇哉(云云)。只如舍衛國王。欲往靈山見佛。來諸臣僚。山河大地。草木叢林。並須同去見佛。若一草一木不去。吾則不得見佛。大眾只今乾坤之內。宇宙之間。山河大地。草木叢林。去亦不去。來亦不來。湛湛無私。巍巍不動。乃文乃武。乃禪乃律。同在九重天上。慈德殿前。同時見佛。諸仁者。見則不無。且道作么生見。(良久云)重瞳日月明無盡。隆準山河秀有餘。臣僧惟岳。伏奉聖旨。令升此座。舉揚般若。奉為大行皇太后。此土緣終。地方報勝。屆於五七。上薦仙遊。恭惟皇太后。凈慧本然。至神獨運。來示母儀之跡。德贊三朝。去酬法界之因。果圓十地。伏願兜率天宮。陪摩耶佛母。一處逍遙。無垢世界。共娑竭龍女。同成正覺。回耀體光。昌明宗社。帝大悅。賜法雨禪師。
壬午 寧崇元年正月。哲宗大祥。詔六院長老
【現代漢語翻譯】 現代漢語譯本：後人不領悟真如自性，實則密印的由來蘊含著精妙深刻的道理。真如妙理是何等偉大啊，它至為幽深！若非具有大根器之人，實難領悟。為何這樣說呢？因為見聞覺知如同熾熱的火焰，當面臨岔路口時，猶如鐵山一般阻擋去路。少室峰前，峭壁千仞，曹溪之路，滴水不漏。處於這種境地，祖師的風範難免衰落，佛法的綱紀也將傾頹。即便如此，佛法沒有固定的形態，真理會藉由時機而彰顯。應當樹立大法幢，宣揚大法義，興起這樁大事因緣，利益有情眾生，就在當下！所以說，大聖人通曉真理才應世出現，廣泛宣揚流佈佛法，遍及整個沙界，這實在是千年難得一遇的盛事啊！ 就好像舍衛國的國王，想要前往靈山去見佛陀，於是告訴各位臣僚：『山河大地、草木叢林，都必須一同前去見佛。如果一草一木不去，我就無法見到佛。』各位，如今乾坤之內、宇宙之間，山河大地、草木叢林，去也沒有去，來也沒有來，清凈無私，巍然不動，既有文治，又有武功，既有禪定，又有戒律，一同在九重天上，慈德殿前，同時見到佛陀。各位仁者，見到是必然的，那麼該如何見到呢？（禪師停頓良久說）重瞳日月，光明無盡；隆準山河，秀麗有餘。 臣僧惟岳，謹遵聖旨，登上此座，宣揚般若智慧，是爲了大行皇太后，在此世間的因緣已經終結，前往殊勝的處所，正值五七之期，以此功德上薦皇太后往生仙界。恭惟皇太后，凈慧本然，至神獨運，來世示現母儀的典範，德行讚譽三朝，離世是爲了酬報法界的因緣，功德圓滿十地菩薩的果位。伏願皇太后在兜率天宮，陪伴摩耶佛母，一同逍遙自在；在無垢世界，與娑竭龍女，共同成就正覺。愿皇太后回耀體光，昌明宗社。』皇帝聽后非常高興，賜予法雨禪師。 壬午年，寧崇元年正月，哲宗皇帝大祥之祭，詔令六院長老。
【English Translation】 English version: Later generations do not understand the nature of True Thusness (Tathata). The esoteric seal (密印) contains profound and subtle principles. How great is the wonderful principle of True Thusness! It is extremely profound and subtle. Those without great capacity and potential cannot comprehend it. Why is this so? Because seeing, hearing, perceiving, and knowing are like a blazing fire. When facing a crossroads, it is like an iron mountain blocking the way. Before Shaoshi Peak (少室峰), there are cliffs thousands of feet high. On the road to Caoxi (曹溪), not a drop of water can pass through. In such a situation, the style of the patriarchs will inevitably decline, and the discipline of the Dharma will also collapse. Even so, the Dharma has no fixed form, and the truth will be revealed through opportunity. We should establish the great Dharma banner, propagate the great Dharma teachings, and initiate this great cause and condition to benefit sentient beings, right now! Therefore, the great sage appears in the world knowing the truth, widely propagating and spreading the Dharma throughout the entire realm of dust (沙界), which is truly a rare event in a thousand years! It is like the King of Shravasti (舍衛國), who wanted to go to Vulture Peak (靈山) to see the Buddha, so he told his ministers: 'The mountains, rivers, earth, grasses, and forests must all go together to see the Buddha. If even one blade of grass or one tree does not go, I will not be able to see the Buddha.' Everyone, now within the universe, the mountains, rivers, earth, grasses, and forests neither go nor come, they are pure and selfless, majestic and immovable, embodying both civil and military virtues, both meditation and discipline, all together in the ninth heaven, before the Cide Hall (慈德殿), simultaneously seeing the Buddha. All of you, seeing is inevitable, so how should you see? (The Chan master paused for a long time and said) The double pupils are like the sun and moon, their light is inexhaustible; the prominent nose is like mountains and rivers, their beauty is abundant. Your subject, the monk Wei Yue (惟岳), respectfully follows the imperial decree to ascend this seat and proclaim Prajna wisdom (般若), for the sake of the Grand Empress Dowager (大行皇太后), whose karmic connection in this world has ended, and who is going to a place of supreme bliss. It is the period of the fifth seventh day (五七), and with this merit, I recommend the Grand Empress Dowager to be reborn in the celestial realm. Respectfully, the Grand Empress Dowager, with her pure wisdom, naturally and uniquely operated, came into this world to demonstrate the model of a mother, her virtue praised for three dynasties, and left to repay the karmic conditions of the Dharma realm, her merit fulfilling the fruit of the tenth Bhumi (十地). I humbly wish that the Grand Empress Dowager, in the Tushita Heaven (兜率天宮), will accompany the Buddha's mother, Maya (摩耶佛母), and enjoy carefree bliss together; in the stainless world, together with the Dragon Girl of Sagara (娑竭龍女), will jointly achieve perfect enlightenment. May the Grand Empress Dowager reflect her radiant light and promote the prosperity of the ancestral temple.' The emperor was very pleased and bestowed upon Chan Master Fayu (法雨禪師). In the year Renwu, the first month of the Ningchong era, the Grand Memorial Ceremony for Emperor Zhezong (哲宗) was held, and the elders of the six monasteries were summoned.
。入內譚禪岳升座已。御藥侍宣凈因長老惟岳。闡揚般若。深振宗風。特賜佛日禪師。祠部十道金帛等。宮保李侯端。愿薦以章服。荊國大王。奏賜慧覺師號。徽廟親書法雨二字賜之。師諱惟岳。福之長溪陳氏子。七歲入西林天福禪寺出家。禮徹和尚下發。遊方參圓照本禪師。神宗詔本住惠林。師隨侍入京。首眾于惠林。圓照還只。師住華嚴。遷凈因。后乞歸鄉國。從之。坐化于鼓山。阇維。舍利無數。分瘞于西林建塔焉。
二月。河北運判陳舉奏。黃庭堅撰荊南承天院記。其略曰。儒者論一佛寺之費。蓋中民百家之產。實生民谷帛之蠹。雖予亦謂之然。然天下之善人少。而惡者多。王者之刑賞。以治其外。佛者之禍福。以治其內。則於世教。豈小補哉。而儒者常欲合而軋之。是何理也。庭堅由此涉謗訕。遂有宜州之行(編年)。
三年九月。置崇寧寺觀。乃蔡京以聖節甫近。乞令諸州節鎮置寺。從之。敕黃載蔡京𥘿云。今天寧節甫屆率土傾心。仰惟佛乘化導群品。倘俾隆敢上之法。則必增裕丹愿之庥(云云)。
天寧節。上召諸禪教宿德入禁中。以法衣寶覺師號賜之。東都妙慧寺主尼凈智大師慧光。成都范氏子。亦預焉。因命資次說法。光當末升座問答畢。顧視大眾云。若論說禪說道。則諸大禪
師。已說了也。教山僧到這裡。說個什麼即得。豈不見先德道。千種言萬般解。只要教君長不昧。既然如是。畢竟如何。遂以法衣覆頂。良久云。衲帔矇頭萬事休。此時山僧都不會。便下座。緇素聽者萬計。靡不歎服(僧傳)。
蘇州永安寺佛光無礙禪師。赴詔住大相國惠林禪寺。惠恭皇后。嘗于簾下見。登對罷。乘空而去。自爾以太官所進御膳供養。令取師所食之餘還宮。又以地錦。製法衣。自綴禪牌賜之。以表奉法之誠。冬月賜紅錦帳。及至服飾器皿之類。光以宮中所賜法衣。回施法雲佛照。佛照復寄寶峰湛堂云。地錦法衣。與師弟行先師之道。湛堂示寂。留鎮山門(同上)。
太尉陳公良弼。請凈因誠禪師同法真圓悟慈受並大法師。齋于府第。時徽宗私幸。觀其法會。善華嚴者對眾問諸禪師曰。吾佛設教。自小乘至圓頓。掃除空寂獨證真常。然後萬法莊嚴。方名為佛。禪師一喝。轉凡成聖。與諸經論。似相違背。今一喝。若能入五教。是為正說。若不能入。是為邪說。諸禪[(廠@?)*頁]誠。誠曰。如法師所問。不足三大禪師之酬。凈因小長老。可以使法師無惑也。誠乃召善。善應諾。誠曰。法師所謂佛法。小乘教者有義也。大乘始教者乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。
【現代漢語翻譯】 現代漢語譯本：禪師說：『已經說過了。』教我到這裡，說什麼才好呢？難道沒聽過先賢說：『千種言語，萬般理解，只要教你永遠不迷惑。』既然這樣，到底該如何是好？』於是用袈裟蓋住頭頂，過了很久說：『袈裟矇頭，萬事皆休。』此時我什麼都不明白。』便走下座位。在場的僧人和信徒數以萬計，無不歎服（出自《僧傳》）。
蘇州永安寺的佛光無礙禪師，奉詔住持大相國惠林禪寺。惠恭皇后曾經在簾子後面見過他，禪師完成覲見后，乘空離去。從此以後，皇后便用太官提供的御膳供養禪師，並命人取禪師吃剩下的食物送回宮中。又用織錦製作袈裟，親自縫製禪牌賜予禪師，以表達崇奉佛法的誠意。冬天時，賜予紅錦帳等服飾器皿之類。佛光禪師將宮中所賜的袈裟，回贈給法雲佛照禪師。佛照禪師又寄給寶峰湛堂禪師說：『這件織錦袈裟，是與師弟一同繼承先師的道統。』湛堂禪師圓寂后，將袈裟留在山門鎮守（出自《僧傳》）。
太尉陳公良弼，邀請凈因誠禪師、法真禪師、圓悟禪師、慈受禪師以及大法師，在府邸設齋供養。當時徽宗皇帝私下駕臨，觀看他們的法會。一位精通《華嚴經》的法師當衆問各位禪師說：『我佛設立教法，從小乘到圓頓，掃除空寂，獨自證悟真常，然後萬法莊嚴，才稱得上是佛。禪師一喝，就能轉凡成聖，這與諸經論的說法，似乎互相違背。如今這一喝，如果能夠融入五教，就是正說；如果不能融入，就是邪說。』各位禪師都看著誠禪師。誠禪師說：『像法師所問的問題，不足以讓三大禪師來回答，凈因小長老，可以使法師不再疑惑。』誠禪師於是叫善法師，善法師應諾。誠禪師說：『法師所說的佛法，小乘教有其意義，大乘始教是空義，大乘終教是不有不空義，大乘頓教是……』
【English Translation】 English version: The Zen master said, 'It has already been said.' Instructing this mountain monk to come here, what should I say? Haven't you heard the words of the former sages: 'A thousand words, myriad understandings, only to teach you to never be deluded.' Since it is so, what should be done after all?' Thereupon, he covered his head with his Dharma robe, and after a long while, said, 'Dharma robe covers the head, all matters cease.' At this moment, this mountain monk understands nothing.' Then he descended from the seat. The monks and laypeople listening numbered in the tens of thousands, and all were filled with admiration (from 'Biographies of Eminent Monks').
The Zen Master Foguang Wuwai (Buddha Light Without Obstacle) of Yong'an Temple in Suzhou, upon imperial decree, resided at the Huilin Zen Temple of the Great Xiangguo Temple. Empress Huigong once saw him from behind a curtain. After the audience, he departed into the sky. From then on, the Empress used imperial meals provided by the Taiguan (Imperial Kitchen) to make offerings to the Zen master, and ordered that the leftovers from the Zen master's meals be returned to the palace. She also used brocade to make a Dharma robe, personally sewing a Zen plaque onto it and bestowing it upon him, to express her sincerity in revering the Dharma. In winter, she bestowed red brocade curtains and other items of clothing and utensils. Zen Master Foguang returned the Dharma robe bestowed by the palace to Zen Master Fayan Fozhao (Dharma Cloud Buddha Illumination). Zen Master Fozhao then sent it to Zen Master Zhantang (Still Hall) of Baofeng (Precious Peak), saying, 'This brocade Dharma robe is to continue the lineage of the former teacher together with our Dharma brother.' After Zen Master Zhantang passed away, he left the Dharma robe to guard the mountain gate (from the same source).
Grand Commandant Chen Gong Liangbi invited Zen Master Jingyin Cheng (Pure Cause Sincere), Zen Master Fazhen (Dharma Truth), Zen Master Yuanwu (Complete Enlightenment), Zen Master Cishou (Compassionate Reception), and a Great Dharma Master to a vegetarian feast at his residence. At that time, Emperor Huizong secretly arrived to observe their Dharma assembly. A Dharma Master well-versed in the 'Avatamsaka Sutra' asked the Zen masters in the assembly, 'Our Buddha established teachings, from the Hinayana to the Perfect and Sudden, sweeping away emptiness and solitude, singularly realizing True Permanence, and then the myriad dharmas are adorned, only then is it called Buddha. A Zen master's shout can transform the ordinary into the holy, which seems to contradict the sutras and treatises. Now, if this shout can integrate into the Five Teachings, it is a correct teaching; if it cannot integrate, it is a heretical teaching.' The Zen masters all looked at Zen Master Cheng. Zen Master Cheng said, 'The question asked by the Dharma Master is not worthy of being answered by the three great Zen masters. The young elder Jingyin can dispel the Dharma Master's doubts.' Cheng then called upon Dharma Master Shan (Good), and Dharma Master Shan responded. Cheng said, 'The Buddha-dharma that the Dharma Master speaks of, the Hinayana teaching has its meaning, the initial Mahayana teaching is the meaning of emptiness, the final Mahayana teaching is the meaning of neither existence nor non-emptiness, the sudden Mahayana teaching is...'
乃即有即空義也。一乘圓教者。乃不空而不有。不有而不空義也。如我一喝。非唯能入五教。至於百工技藝諸子百家。悉皆能入。誠乃喝一喝。問善曰。還聞么。善曰。聞。誠曰。汝既聞。則此一喝是有。能入小乘教成。須臾又召善曰。還聞么。曰不聞。誠曰。汝既不聞。則此一喝是無。能入始教。又顧善曰。我初一喝。汝既道有。喝久聲消。汝複道無。道無則無初實有。道有則於今實無。不有不無。能入終教。誠又曰。我有一喝之時。有非是有。因無故有。我無一喝之時。無非是無。因有故無。即有即無。能入頓教。誠又曰。我此一喝。不作一喝用。有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫偏虛空。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是能入圓教。善不覺起身。再拜于誠之前。誠復為善曰。非唯一喝為然。乃至語默動靜。一切時。一切處。一切物。一切事。契理契機。周遍無餘。於是四眾。歡喜聞所未聞。龍顏大悅(僧傳)。
甲申 崇寧三年重午。有旨取佛牙入內。舍利隔水晶匣。落如雨點。上贊曰。大士釋迦文。虛空等一塵。有求皆赴感。無剎不分身。玉瑩千輪皎。金剛百鍊新。我今恭敬禮。溥愿濟群倫○丞相張公商英云。徽宗知臣好佛。而嘗為余親言其事。
御
【現代漢語翻譯】 現代漢語譯本： 這就是『即有即空』的含義。而一乘圓教，則是『非空而非有，非有而非空』的含義。比如我這一喝，不僅能融入五教，甚至百工技藝、諸子百家，都能融入。的確是『喝一喝』。我問善曰：『還聽見了嗎？』善曰：『聽見了。』我說：『你既然聽見了，那麼這一喝就是『有』，能融入小乘教。』過了一會兒，我又叫善曰：『還聽見了嗎？』他說：『沒聽見。』我說：『你既然沒聽見，那麼這一喝就是『無』，能融入始教。』我又看著善說：『我最初一喝，你說『有』，喝久了聲音消失，你又說『無』。說『無』，則最初的『有』實際上是無；說『有』，則現在實際上是無。非有非無，能融入終教。』我又說：『我有一喝的時候，『有』並非真『有』，是因為『無』的緣故才有『有』；我沒有一喝的時候，『無』並非真『無』，是因為『有』的緣故才有『無』。即有即無，能融入頓教。』我又說：『我這一喝，不當作一喝來用，有無都無法企及，情識理解全部忘卻。說『有』的時候，纖塵不染；說『無』的時候，橫遍虛空。即此一喝，融入百千萬億喝；百千萬億喝，融入此一喝。』這就是能融入圓教。善不自覺地起身，在我的面前再次拜謝。我又對善說：『不僅僅是一喝如此，乃至語默動靜，一切時，一切處，一切物，一切事，契合真理，契合根機，周遍而無遺漏。』於是四眾，歡喜地聽聞了前所未聞的道理。龍顏大悅（僧傳）。
甲申年，崇寧三年重午節。有旨意取佛牙（Buddha's tooth）入宮內。舍利（relics）隔著水晶匣，像雨點一樣落下。皇上讚歎說：『大士釋迦文（Great Sage Shakyamuni），虛空等於一塵。有求皆赴感，無剎不分身。玉瑩千輪皎，金剛百鍊新。我今恭敬禮，溥愿濟群倫。』丞相張公商英說，徽宗（Emperor Huizong）知道我喜歡佛法，曾經親自對我談起這件事。
御
【English Translation】 English version: This is the meaning of 'is being is emptiness'. The One Vehicle Perfect Teaching is the meaning of 'neither emptiness nor being, neither being nor emptiness'. For example, this shout of mine can not only enter the Five Teachings, but even all kinds of crafts, arts, and the various schools of thought can enter. Indeed, it is 'shout once'. I asked Shan, 'Do you still hear it?' Shan said, 'I hear it.' I said, 'Since you hear it, then this shout is 'being', and it can enter the Hinayana (Small Vehicle) teaching.' After a while, I called Shan again, 'Do you still hear it?' He said, 'I don't hear it.' I said, 'Since you don't hear it, then this shout is 'non-being', and it can enter the Initial Teaching.' I looked at Shan again and said, 'When I first shouted, you said 'being', but after the shout faded, you said 'non-being'. Saying 'non-being' means that the initial 'being' is actually non-being; saying 'being' means that the present is actually non-being. Neither being nor non-being, it can enter the Final Teaching.' I also said, 'When I have a shout, 'being' is not truly 'being', because it is due to 'non-being' that there is 'being'; when I don't have a shout, 'non-being' is not truly 'non-being', because it is due to 'being' that there is 'non-being'. Being is non-being, it can enter the Sudden Teaching.' I also said, 'This shout of mine is not used as a shout, being and non-being are beyond reach, and emotional understanding is completely forgotten. When saying 'being', not a speck of dust is established; when saying 'non-being', it pervades the entire void. This one shout enters hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts enter this one shout.' This is how it can enter the Perfect Teaching. Shan unconsciously got up and bowed to me again. I said to Shan again, 'It's not just a shout that is like this, but even speech and silence, movement and stillness, at all times, in all places, in all things, in all matters, it is in accordance with the truth, in accordance with the capacity, pervasive and without omission.' Thereupon, the four assemblies joyfully heard what they had never heard before. The Dragon Countenance was greatly pleased (from Monastic Biographies).
In the year Jia-Shen, on the Double Fifth Festival of the third year of Chongning. There was an imperial decree to take the Buddha's tooth (Buddha's tooth) into the palace. The relics (relics) fell like raindrops through the crystal casket. The Emperor praised: 'Great Sage Shakyamuni (Great Sage Shakyamuni), the void is equal to a speck of dust. All requests are answered, and bodies are manifested in every land. The jade is bright with thousands of wheels, and the vajra is newly forged with hundreds of refinements. I now respectfully bow and wish to universally save all beings.' Prime Minister Zhang Gong Shangying said that Emperor Huizong (Emperor Huizong) knew that I liked Buddhism and had personally spoken to me about this matter.
Imperial
贊法華經云。諸佛靈文足可夸。蓮經七軸玉無瑕。歷代王孫曾供養。累朝天子獻香華。頂戴盡消窮劫罪。皈依必感福河沙。一句瞭然超佛性。何須門外說三車(並前太平盛契)。
政和二年夏。右街僧錄慈雲大師善因。詣朝堂陳詞曰。伏為教門。於四月十六日。奉聖旨指揮為道錄。董南運訴。釋教所有毀漢天師等事。下有司取藏經見行。檢尋焚燬。次今不避冒瀆朝庭。輒有陳述。切緣天下寺院大藏經文。元系太祖太宗聖旨。雕造印行流通。及都城寺院並后妃之家。功德院藏經。又系本朝所賜。其辨正論。嘗蒙仁宗皇帝收入。崇文總錄。若御府之書。遽然焚燬。在君子之心。有所不忍。恭惟國家。功成治定。政教興隆。崇奉祖宗。凡所舊書。未聞毀之。只如楊子。槌提仁義。滅絕禮樂之言。世人謂之指斥老氏。莊子作盜跖漁父之篇。世人謂之毀擯孔子。然而老子之道愈興。孔子之道益著。此所以孟子有誡盡信書之言也。明矣非毀之者。適所尊之。今道教中有護正除邪等論。毀斥釋氏。切害甚多。而教門未嘗乞除毀之。伏望鈞慈特賜詳察。使釋道二教。不許互相排詆。以專柔無諍為事。各守一道。上助清朝興化之萬一。乞特降朝旨禁止。引用斥道教之言。免檢蒐藏經。天下幸甚。由是廟堂奏聞。六月十一日聖旨依奏
【現代漢語翻譯】 現代漢語譯本： 《贊法華經》中說，諸佛的靈妙文字值得稱讚，蓮經七卷如同美玉般沒有瑕疵。歷代的王孫貴族曾經供養它，累朝的天子也向它獻上香花。頂戴受持可以消除無盡的罪業，皈依它必定能感得如恒河沙數般的福報。一句領悟便能超越佛性，何必在門外說那三車（比喻）。（以上並前太平盛契的內容）
政和二年夏天，右街僧錄慈雲大師善因，前往朝堂陳述說：『爲了佛教，在四月十六日，奉聖旨指示為道錄董南運控訴佛教中所有詆譭漢天師等事，下令有關部門查閱藏經，檢尋焚燬。現在我不避冒犯朝廷，斗膽陳述。天下寺院的大藏經，原本是太祖、太宗皇帝的聖旨，雕版印刷發行流通的，以及都城寺院和后妃之家的功德院所藏的經書，又是本朝所賜。其中的《辨正論》，曾經蒙仁宗皇帝收入《崇文總錄》。如果御府的書籍，就這樣焚燬，在君子心中，實在不忍。恭敬地想到國家，功業成就，政治安定，政教興隆，崇奉祖宗，凡是舊有的書籍，沒有聽說過要毀壞的。就像楊朱，提倡仁義，滅絕禮樂的言論，世人認為是指責老子；莊子作《盜跖》、《漁父》的篇章，世人認為是譭謗孔子。然而老子的道更加興盛，孔子的道更加顯著。因此孟子有告誡不要完全相信書本的話。很明顯，不是詆譭他們，而是適足以尊重他們。現在道教中有《護正除邪》等論，詆譭佛教，危害非常大，而佛教界未曾請求刪除詆譭的言論。希望皇上慈悲，特別詳細地考察，使得釋道二教，不許互相排斥詆譭，以專心柔和不爭為事，各自遵守一道，上可幫助清朝興盛教化于萬一。懇請特別降下朝旨禁止引用詆譭道教的言論，免於搜查藏經。天下就太幸運了。』因此廟堂上奏朝廷，六月十一日，聖旨依照所奏。』
【English Translation】 English version: 'Ode to the Lotus Sutra' says: The spiritual words of all Buddhas are worthy of praise. The seven scrolls of the Lotus Sutra are like flawless jade. Princes and nobles of past dynasties have offered it, and emperors of successive dynasties have presented incense and flowers to it. Upholding it can eliminate endless sins, and taking refuge in it will surely bring blessings as numerous as the sands of the Ganges. Understanding a single sentence can transcend Buddhahood, so why speak of the three vehicles outside the gate? (The above is combined with the previous content of the Taiping Prosperity Pact).
In the summer of the second year of Zhenghe, the Right Street Monk Registrar, Great Master Ciyun Shanyin, went to the court and stated: 'For the sake of Buddhism, on April 16th, I received a decree to investigate the Daoist Registrar Dong Nanyun's accusation that Buddhism slandered the Han Celestial Masters, and ordered the relevant departments to review the Tripitaka and search for materials to be burned. Now, at the risk of offending the court, I dare to make a statement. The Tripitaka of temples throughout the country was originally carved, printed, and circulated by the sacred decree of Emperors Taizu and Taizong, and the scriptures stored in the merit halls of temples in the capital and the homes of empresses were also bestowed by this dynasty. The 'Bian Zheng Lun' (Treatise on Distinguishing the Correct) was once included in the 'Chongwen Zonglu' (General Catalogue of Literary Works) by Emperor Renzong. If the books of the imperial court are burned in this way, it is unbearable in the hearts of gentlemen. Respectfully considering the country, with its accomplished achievements, stable politics, and flourishing education, venerates its ancestors, and has never heard of destroying old books. Just like Yang Zhu, who advocated benevolence and righteousness and the extinction of rites and music, people thought he was criticizing Laozi; Zhuangzi wrote the chapters 'Robber Zhi' and 'The Fisherman,' and people thought he was slandering Confucius. However, the Dao of Laozi became more prosperous, and the Dao of Confucius became more prominent. Therefore, Mencius warned against believing everything in books. It is clear that it is not to slander them, but rather to respect them. Now, there are theories such as 'Protecting the Correct and Eliminating the Evil' in Daoism, which slander Buddhism and cause great harm, but the Buddhist community has never requested the deletion of the slanderous remarks. I hope that Your Majesty will be merciful and examine this matter in detail, so that the two religions of Buddhism and Daoism will not be allowed to exclude and slander each other, but will focus on gentleness and non-contention, each adhering to its own path, and assisting the Qing Dynasty in promoting education to the best of its ability. I implore you to issue a special decree prohibiting the citation of remarks that slander Daoism and exempting the search of the Tripitaka. The world would be very fortunate.' Therefore, the court reported to the emperor, and on June 11th, the imperial decree followed the report.'
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三年。嘉州道傍大樹。為風所折。捕盜官。見其樹內有一僧。鬚髮蓋體。爪甲繞身。遂奏於朝。有旨令肩輿至闕。時西天總持法師。以金磬出其定。乃問何代僧也。曰東晉僧慧持。因游峨眉。不記時代。遂問我遠師兄在否。總持曰。遠法師已化去七百年矣。遂不復語。問曰。既至此。欲歸何方。曰陳留市。上命𦘕工。寫師真頒行。並賜頌三首云。七百年來老古錐。定中訊息許誰知。爭如只履西歸去。生死徒勞木作皮。一藏山于澤亦藏身。天下無藏道可親。寄語莊周休擬議。樹中不是負趍人。二有情身不是無情。彼此人人定里身。會得菩提本無樹。不須辛苦是盧能(武庫)。
丁酉 七年夏四月。群臣。䇿上為教主道君皇帝。詔道院略曰。朕乃上帝元子。為太霄帝君。憫中華被金狄之教。遂懇上帝。愿為人主。令天下歸於正道。卿等可上表章䇿朕為教主道君。止用於教門。尋詔翰林學士承旨王黼。宣和殿學士蔡攸盛章等。至宣和殿觀神霄降臨。黼作記上之。自後神怪之事。不悉書○林靈素。封金門羽客。上表乞將天下寺觀。改為神霄宮。從之。靈素在內講經。上為設幄其側。靈素使人于下請問。然所言。無殊絕之語。雜以滑稽喋語。上下為大開笑。莫有君臣之禮矣。謂之明主可乎○來下天下寺院。並改
【現代漢語翻譯】 現代漢語譯本：
三年後，嘉州路旁的一棵大樹被風吹斷。捕盜官發現樹內有一個僧人，鬚髮覆蓋全身，指甲纏繞身體。於是上奏朝廷，皇帝下旨用肩輿將他抬到京城。當時西天總持法師用金磬使他出定。便問他是哪個朝代的僧人。他說：『我是東晉的僧人慧持，因為遊歷峨眉山，不記得是什麼時代了。』於是問：『我的遠師兄還在嗎？』總持法師說：『遠法師已經去世七百年了。』慧持便不再說話。總持法師問：『既然已經到了這裡，想要回到哪裡去？』慧持說：『陳留市。』皇帝命令畫工畫下慧持的畫像頒佈天下，並賜頌三首：『七百年來老古錐（指年老的僧人），定中訊息許誰知。爭如只履西歸去（指達摩祖師），生死徒勞木作皮。』『一藏山于澤亦藏身，天下無藏道可親。寄語莊周休擬議，樹中不是負趍人（指揹負罪責逃亡的人）。』『二有情身不是無情，彼此人人定里身。會得菩提本無樹，不須辛苦是盧能（指慧能大師，也稱武庫）。』 丁酉年（1117年）七年夏四月，群臣勸皇帝尊號為教主道君皇帝。皇帝下詔道院，大略是說：『朕乃上帝元子，為太霄帝君。憐憫中華被金狄的教義所迷惑，於是懇請上帝，願意做人間的君主，使天下歸於正道。你們可以上表章尊朕為教主道君，只用于教門。』不久，皇帝詔令翰林學士承旨王黼、宣和殿學士蔡攸盛章等到宣和殿觀看神霄降臨。王黼作記上奏。自此以後，關於神怪的事情，不再一一記載。林靈素被封為金門羽客。上表請求將天下寺觀改為神霄宮，皇帝聽從了他。林靈素在宮內講經，皇帝為他在旁邊設定帷帳。林靈素派人在下面提問，然而所說的話，沒有什麼特別之處，只是夾雜著一些滑稽的玩笑話，皇帝和大臣們都開懷大笑，沒有了君臣之禮。這樣的人能稱作是英明的君主嗎？』皇帝下令將天下寺院全部改名。
【English Translation】 English version:
In the third year, a large tree by the roadside in Jia Prefecture was broken by the wind. The arresting officer discovered a monk inside the tree, his beard and hair covering his body, and his nails wrapped around him. He reported this to the court, and the emperor ordered him to be carried to the capital in a shoulder carriage. At that time, the Tripitaka Master Zongchi from the Western Heaven used a golden chime to bring him out of his samadhi. He then asked which dynasty the monk was from. The monk replied, 'I am Huichi, a monk from the Eastern Jin Dynasty. I was traveling in Mount Emei and do not remember the era.' Then he asked, 'Is my senior brother Yuan still alive?' Master Zongchi said, 'Master Yuan has passed away for seven hundred years.' Huichi then remained silent. Master Zongchi asked, 'Now that you have arrived here, where do you wish to return?' Huichi said, 'Chenliu City.' The emperor ordered a painter to paint a portrait of Huichi and circulate it throughout the country, and also bestowed three eulogies: 'For seven hundred years, an old koan (referring to the old monk), who knows the news in samadhi? It is better to return west with a single sandal (referring to Bodhidharma), life and death are in vain, the wood is just skin.' 'Hiding a mountain in a swamp also hides the body, there is no hiding the Tao that can be approached. Tell Zhuang Zhou to stop speculating, the tree is not a fugitive.' 'Two sentient beings are not insentient, each person is in samadhi. Understanding that Bodhi has no tree, there is no need for hard work like Lu Neng (referring to Huineng, also known as the arsenal).' In the Dingyou year (1117), in the fourth month of the seventh year, the ministers persuaded the emperor to adopt the title of 'Teaching Lord Daoist Emperor'. The emperor issued an edict to the Daoist academy, roughly saying: 'I am the son of the Supreme God, the Taixiao Emperor. I pity China for being misled by the teachings of the Jin-Di, so I implored the Supreme God, willing to be the ruler of the human world, so that the world may return to the right path. You may submit a memorial to honor me as the Teaching Lord Daoist, only to be used within the religious order.' Soon, the emperor ordered the Hanlin Academician Wang Fu and the Xuanhe Hall Academician Cai You Shengzhang to go to the Xuanhe Hall to witness the descent of the Divine Firmament. Wang Fu wrote a record and presented it. From then on, matters concerning the supernatural were no longer recorded in detail. Lin Lingsu was granted the title of 'Golden Gate Feathered Guest'. He submitted a memorial requesting that all temples and monasteries in the country be converted into Divine Firmament Palaces, and the emperor complied. Lin Lingsu lectured on scriptures in the palace, and the emperor set up a curtain beside him. Lin Lingsu sent people below to ask questions, but what he said was nothing special, just mixed with some humorous jokes, and the emperor and ministers laughed heartily, without any etiquette between ruler and subject. Can such a person be called an enlightened ruler?' The emperor ordered all temples in the country to be renamed.
為天寧萬壽觀。尋又改為神霄玉清萬壽宮(並前編年)。
己亥 宣和元年正月。詔改佛號大覺金仙。余為仙人大士。僧稱德士。行稱德童而冠服之。但道冠有徽。德冠無徽。又以寺為宮。院為觀。尼為女德士。佛賜天尊服。僧依道流戴冠。禁銅鈸塔像。噫異哉(同前)。
常德府文殊寺道禪師。改僧上堂云。祖意西來事。今朝特地新。昔為比丘相。今作老君形。鶴氅披銀褐。頭包蕉葉巾。林泉無事客。兩度㖟君恩。所以道。欲識佛性義。當觀時節因緣。且道即今是什麼時節。毗盧舍那。頂戴寶冠。為顯真中有俗。文殊老叟。身披鶴氅。且要俯順時宜。一人既爾。眾人亦然。大家堅立叢林。喜得群仙聚會。共酌迷仙酎。同唱步虛詞。或看靈寶度人經。或說長生不死藥。琴彈月下。指端發太古之音。棋佈軒前。妙著出神機之外。進一步。便到大羅天上。退一步。卻在九幽城中。只如不進不退。又作么生。直饒羽化三清路。終是輪迴一幻身(本寺石刻)。
忠肅公陳瓘了齋奏議曰。儒與釋者。跡異而道同。不善用者用其跡。如梁之用齋戒。漢之求神仙是也。善用其心者。如我祖宗是也。用其跡則泥。泥則可得而攻。用其心則通。通則無得而議。漢粱之跡。可得而攻也。祖宗之心。孰得而議焉。用老子之
【現代漢語翻譯】 現代漢語譯本： 改名為天寧萬壽觀。不久又改為神霄玉清萬壽宮（以上內容與之前的編年記載相同）。
己亥年，宣和元年正月，皇帝下詔將佛的稱號改為大覺金仙，其餘的佛菩薩改為仙人大士。僧人稱為德士，出家修行的童子稱為德童，並讓他們戴上道士的帽子。但道士的帽子有帽徽，德士的帽子沒有帽徽。又將寺廟改為宮，院改為觀，尼姑改為女德士。賜予佛像天尊的服裝，僧人按照道士的樣式戴帽子，禁止使用銅鈸和供奉佛塔佛像。唉，真是奇怪啊！（與之前的記載相同）。
常德府文殊寺的道禪師，將僧人上堂說法的內容改為：『祖師西來的真意，今天特別煥然一新。過去是比丘的形象，現在是老君的模樣。身披鶴氅銀褐衣，頭包蕉葉頭巾。是林泉間無所事事的客人，兩次承受皇上的恩典。』所以說：『想要了解佛性的真義，應當觀察時節因緣。』那麼請問現在是什麼時節？毗盧遮那佛頭戴寶冠，是爲了顯示真中有俗。文殊老叟身披鶴氅，是要順應時宜。一個人如此，眾人也一樣。大家堅守叢林，慶幸群仙聚會。一同品嚐使人沉醉的仙酒，一同吟唱步虛詞。或者觀看靈寶度人經，或者講述長生不老藥。月下彈琴，指尖發出太古的聲音。軒前下棋，精妙的棋著超出神機妙算之外。進一步，便到達大羅天上。退一步，卻在九幽城中。如果既不進也不退，又該如何是好？即使羽化成仙，位列三清，終究還是輪迴中的虛幻之身。（本寺石刻）
忠肅公陳瓘的了齋奏議中說：『儒家和釋家，形式不同而道理相同。不善於運用的人，運用他們的形式，就像梁朝運用齋戒，漢朝尋求神仙一樣。善於運用他們內心的人，就像我們的祖先一樣。運用形式就會拘泥，拘泥就會被人攻擊。運用內心就會通達，通達就無可非議。漢朝和梁朝的形式，可以被人攻擊。祖先的內心，誰能非議呢？運用老子的』
【English Translation】 English version: It was renamed Tianning Wanshou Temple. Soon after, it was changed to Shenxiao Yuqing Wanshou Palace (as recorded in the previous chronicles).
In the year of Ji Hai, the first month of the Xuanhe era, the emperor decreed that the title of Buddha be changed to Greatly Enlightened Golden Immortal (Dajue Jin Xian), and other Buddhas and Bodhisattvas be changed to Immortals and Great Sages (Xianren Dashi). Monks were called Virtuous Scholars (Deshi), and novice monks were called Virtuous Youths (Detong), and they were made to wear Taoist hats. However, the Taoist hats had emblems, while the Virtuous Scholars' hats did not. Furthermore, temples were changed to palaces, courtyards to temples, and nuns to Female Virtuous Scholars (Nü Deshi). Buddha statues were given the attire of Celestial Worthies (Tianzun), and monks wore Taoist hats. The use of bronze cymbals and the worship of pagodas and Buddha statues were prohibited. Alas, how strange! (as recorded previously).
Dao Chan, the Chan master of Wenshu Temple (Wenshu Si) in Changde Prefecture, changed the content of the monks' Dharma talks, saying: 'The meaning of the Patriarch's (Zushi) coming from the West is especially new today. In the past, it was the image of a Bhiksu (Biqiu), now it is the appearance of Laozi (Laojun). Wearing a crane cloak and silver-brown robe, with a banana leaf turban on the head. A carefree guest of the forests and springs, twice receiving the emperor's grace.' Therefore, it is said: 'If you want to understand the meaning of Buddha-nature, you should observe the conditions of the times.' So, what time is it now? Vairocana Buddha (Pilushena) wears a jeweled crown to show that there is the mundane within the true. The old man Manjusri (Wenshu) wears a crane cloak to conform to the times. If one person is like this, so are all people. Everyone firmly establishes the Sangha (Conglin), rejoicing in the gathering of immortals. Together, we taste the intoxicating immortal wine, and together we chant the Pace of Emptiness verses (Buxu Ci). Or we read the Lingbao Salvation Scripture (Lingbao Duren Jing), or we talk about the elixir of immortality. Playing the zither under the moon, the fingertips emit the sound of ancient times. Playing chess in front of the pavilion, the wonderful moves are beyond divine calculation. Take one step forward, and you will reach the Great Lofty Heaven (Daluo Tian). Take one step back, and you will be in the Nine Nether Cities (Jiuyou Cheng). If you neither advance nor retreat, what should you do? Even if you ascend to immortality and rank among the Three Pure Ones (Sanqing), it is still a illusory body in reincarnation. (Stone inscription of this temple)'
Chen Guan (Chen Guan), the Duke of Zhongsu, said in his memorial: 'Confucianism and Buddhism are different in form but the same in principle. Those who are not good at using them use their forms, like the Liang dynasty using fasting and abstinence, and the Han dynasty seeking immortals. Those who are good at using their minds are like our ancestors. Using forms leads to rigidity, and rigidity can be attacked. Using the mind leads to understanding, and understanding cannot be criticized. The forms of the Han and Liang dynasties can be attacked. Who can criticize the minds of our ancestors? Using Laozi's'
無為。而斯民休息。用釋氏之饒益。而天下莫與爭。此祖宗已試之效也。老子曰。知者不言。釋氏曰。止止勿說。孔子曰。默而識之。此祖宗之所躬行。而非有言之士所能擬議哉(宋編年)。
二年九月。有旨復教。天下寺院釋氏菩薩僧。仍舊稱呼。
文殊禪師復教后。上堂云。不掛僧衣著羽衣。老君形相頗相宜。一年半內閑思想。大底興衰各有時。我佛如來。屢讖法之有難。教中明載。無不委知。校量年代。正在茲時。魔得其便。惑亂正宗。僧改俗形。佛更名字。妄生邪解。刪削經文。鐃鈸停音。缽盂添足。多般矯詐欺罔聖君。賴我皇帝。聖德聖明。不忘付囑。不廢其教。特賜宸章。頒行天下。仍許僧尼重新披削。實謂寒灰再𦦨枯木重榮。不離俗形。而作僧形。不出魔界。而入佛界。重鳴法鼓。再整頹綱。迷仙酎變為甘露瓊漿。步虛詞翻作還鄉曲子。放下銀木簡。拈起尼師壇。昨朝稽首擎拳。今日和南不審。只改舊時相。不改舊時人。敢問大眾舊時是一個兩個。良久云。秋風也解嫌狼藉。吹盡當年道教灰(本寺石刻)。
甲辰 宣和六年上元節。御樓觀燈。簾幕重密。下無由知。眾中忽有一人躍出。黑色布衣。以手指簾。謂上曰。汝有何神。而敢破壞吾教。今吾語汝報將至矣。上怒甚。命中使傳
【現代漢語翻譯】 現代漢語譯本： 無為而治，這樣百姓就能安居樂業。採用佛教的利益，天下就沒有人能與之爭鋒。這是祖宗已經驗證過的效果。老子說：『知道的人不說話。』釋迦牟尼說：『停止，停止，不要再說。』孔子說：『默默地記在心裡。』這些都是祖宗親身實踐的，不是那些只會空談的人所能比擬的（宋編年）。 二年九月，有皇帝的旨意恢復佛教。天下寺院的釋氏（佛教）菩薩僧人，仍然沿用舊的稱呼。 文殊禪師在恢復佛教后，上堂說法時說：『不穿僧衣穿道士服，老君（道教神祇）的形象頗為相宜。一年半的時間裡閑來思量，大致興盛和衰敗各有其時。我佛如來，多次預言佛法會有災難，佛經中明白記載，沒有不詳細知道的。衡量年代，正是在這個時候。魔（佛教用語，指障礙修行的力量）得其便利，迷惑擾亂正宗。僧人改變俗人的形象，佛改變名字。胡亂產生邪惡的解釋，刪減經文。停止演奏鐃鈸的聲音，缽盂上新增多餘的裝飾。用各種各樣的虛假欺騙聖明的君主。幸虧我皇帝，聖德聖明，不忘記佛的囑託，不廢除佛教的教義，特地賜予御筆詔書，頒佈天下。仍然允許僧尼重新剃度出家。這真是寒冷的灰燼再次復燃，枯萎的樹木重新煥發生機。不離開俗人的形象，而行僧人的行為。不走出魔的境界，而進入佛的境界。重新敲響法鼓，再次整頓頹廢的綱紀。將迷醉的仙酒變為甘甜的瓊漿玉液，將步虛詞（道教音樂）翻唱成還鄉的曲子。放下銀木簡（道教法器），拿起尼師壇（僧人坐具）。昨天還稽首拱手，今天就合掌問訊。只是改變了舊時的外貌，沒有改變舊時的人。敢問各位，舊時是一個人還是兩個人？』良久后說：『秋風也嫌棄這狼藉的景象，吹盡當年道教的灰燼。』（本寺石刻）。 甲辰年（宣和）六年上元節，皇帝在樓上觀燈。簾幕重重遮蔽，下面的人無法知道里面的情況。人群中忽然有一個人跳出來，穿著黑色布衣，用手指著簾子，對皇帝說：『你有什麼神力，竟然敢破壞我的教派？現在我告訴你，報應就要來了。』皇帝非常憤怒，命令宦官把他抓起來。
【English Translation】 English version: Non-action (Wuwei) and the people will rest. Using the benefits of Buddhism (Shishi), no one in the world can compete with it. This is an effect that the ancestors have already tested. Laozi (founder of Taoism) said: 'Those who know do not speak.' Sakyamuni (Buddha) said: 'Stop, stop, do not speak.' Confucius said: 'Silently remember it.' These are what the ancestors practiced personally, and not what those who can only talk can emulate (Song Annals). In the ninth month of the second year, there was an imperial decree to restore Buddhism. The Buddhist (Shishi) Bodhisattva monks in temples throughout the country still used their old titles. After the restoration of Buddhism, Zen Master Wenshu, in his sermon, said: 'Not wearing monk's robes but wearing Taoist robes, the image of Lao Jun (Taoist deity) is quite suitable. In the year and a half of leisure thinking, generally, prosperity and decline each have their time. My Buddha Tathagata (Buddha), has repeatedly prophesied that the Dharma (Buddhist teachings) will have difficulties, which are clearly recorded in the scriptures, and nothing is not known in detail. Measuring the era, it is precisely at this time. The demon (Buddhist term, referring to the power that hinders practice) takes advantage of the opportunity to confuse and disturb the orthodox teachings. Monks change into the appearance of laypeople, and Buddhas change their names. Randomly generating evil interpretations, deleting scriptures. Stopping the sound of cymbals, adding superfluous decorations to alms bowls. Using all kinds of falsehoods to deceive the wise ruler. Fortunately, my emperor, with sacred virtue and wisdom, does not forget the Buddha's entrustment, and does not abolish the teachings of Buddhism, and specially bestowed an imperial decree, promulgated throughout the world. Still allowing monks and nuns to be re-ordained. This is truly cold ashes rekindling, and withered trees regaining vitality. Without leaving the appearance of laypeople, they act as monks. Without leaving the realm of demons, they enter the realm of Buddhas. Re-sounding the Dharma drum, re-rectifying the decadent discipline. Turning the intoxicating fairy wine into sweet nectar, turning the Taoist hymns into songs of returning home. Putting down the silver wooden tablet (Taoist ritual implement), picking up the Nishidan (monk's seat). Yesterday, they bowed with cupped fists, today they greet with palms together. Only changing the old appearance, not changing the old people. May I ask everyone, were there one or two people in the old days?' After a long silence, he said: 'The autumn wind also dislikes this messy scene, blowing away the ashes of Taoism from that year.' (Stone inscription of this temple). In the year of Jia Chen (Xuanhe) the sixth year, during the Lantern Festival, the emperor watched the lanterns from the tower. The curtains were heavily shielded, and those below could not know what was inside. Suddenly, a person jumped out from the crowd, wearing black cloth clothes, pointed at the curtain with his finger, and said to the emperor: 'What divine power do you have that you dare to destroy my religion? Now I tell you, retribution is coming.' The emperor was very angry and ordered the eunuchs to arrest him.
旨治之。上大不怡。為罷一夕之歡。付獄盡之。終不得為何人也(野史)。
丙午歲 欽宗即位。改元靖康。正月。金人斡離不元帥粘罕犯京闕。請上相見。上如青城。二宿而還宮。再請。上皇與帝俱往。不復還京。金人立異姓張邦昌為王。續邀朱鄭二后。親王。帝姬。皇族三千餘人。俱北狩。康王常出使。斡離不軍至相州。有詔為大元帥。領兵入衛。有使□自河北竄回。馳上皇手札。康王拜受之。乃即位於南京。改元建炎。京城陷。子女玉帛。金人席捲而去(通略)○欽宗與上皇后妃北狩。至戊午歲。乃高宗紹興十二年。上皇崩於五國城。焚于坑上。火其衣及尸。未盡則放於水中。帝哭止之。不可。國人曰。我此一城人。取此水為油。若盡燒其尸。則不成油。國人無可點照。喪事畢。又移遠行。至金城。宿一山寺。僧出迎接送。帝與部從同室而臥。更靜聞鄰壁與語。曰。有因果否。曰豈得無之。況他前身是玉堂天子。因不聽帝釋玉皇說法。故降謫。今在人間。又滅佛法。以有此禍。報盡令葬水火之中矣。又問。今南方康王如何。曰且教他讀了周易六十四卦了。別作施行。又問少帝此行何如。僧曰。他是天羅王。不久亦歸天上。雖然至此亦未免馬足之報。黎明帝同阿計替。排戶而入其室。則塵埃覆地。寂無僧耳
【現代漢語翻譯】 現代漢語譯本： 他懲治了那些人。皇上非常不高興，為此取消了一晚上的歡娛，將那些人投入監獄並徹底追究。最終也沒能查出他們是什麼人。（野史） 丙午年，欽宗即位，改年號為靖康。正月，金人元帥斡離不（完顏宗望，金朝名將）和粘罕（完顏宗翰，金朝名將）進犯京城。他們請皇上相見，皇上去了青城，住了兩晚后返回皇宮。金人再次請求，太上皇（宋徽宗）和欽宗一同前往，之後再也沒有返回京城。金人擁立異姓人張邦昌為王。接著又強行帶走了朱皇后、鄭皇后，親王、帝姬（公主）以及皇族三千多人，全部押往北方。康王（趙構，後來的宋高宗）經常出使，斡離不的軍隊到達相州時，朝廷下詔任命康王為大元帥，率領軍隊入京保衛。有使者從河北逃回，帶著太上皇的手札。康王拜受了手札，於是在南京即位，改年號為建炎。京城陷落，金人將子女玉帛（指金銀財寶）全部席捲而去。（通略） 欽宗和太上皇、皇后妃子被押往北方。到了戊午年，即高宗紹興十二年，太上皇在五國城去世，被放在坑上焚燒，燒他的衣服和屍體。沒燒完就放入水中。欽宗哭著阻止，但沒有用。當地人說：『我們這座城的人，取這裡的水來煉油。如果燒盡他的屍體，就沒法煉油了，我們這裡的人就沒油點燈照明了。』喪事完畢后，又被轉移到更遠的地方，到達金城，住在一座山寺里。僧人出來迎接並送他們進去。欽宗和隨從同住一室，夜深人靜時聽到隔壁有人說話，說：『有因果報應嗎？』回答說：『怎麼會沒有呢？況且他前世是玉堂（翰林院）的天子，因為不聽帝釋（佛教護法神）和玉皇（道教神）說法，所以被貶謫。現在在人間，又滅佛法，因此有這樣的禍患，報應完畢后就會被水火焚燒。』又問：『現在南方的康王怎麼樣了？』回答說：『先讓他讀完《周易》六十四卦，再另作打算。』又問：『少帝（欽宗）此行如何？』僧人說：『他是天羅王（星宿名），不久也會回到天上。雖然到了這裡，也免不了馬足之報（指被馬踢）。』黎明時，欽宗同阿計替（人名）推開門進入那個房間，只見塵埃滿地，寂靜無聲，沒有僧人的蹤影。
【English Translation】 English version: He punished them. The Emperor was greatly displeased and, as a result, cancelled a night of pleasure, imprisoning those involved and thoroughly investigating them. In the end, their identities remained unknown. (Unofficial History) In the year of Bingwu, Emperor Qinzong ascended the throne and changed the era name to Jingkang. In the first month, the Jin commanders Wanyan Zongwang (Olibu) and Wanyan Zonghan (Nianhan) invaded the capital. They requested an audience with the Emperor, who went to Qingcheng, stayed for two nights, and returned to the palace. The Jin requested again, and the Retired Emperor (Emperor Huizong) and Emperor Qinzong went together, never to return to the capital. The Jin established Zhang Bangchang, a man of a different surname, as king. Subsequently, they forcibly took away Empress Zhu, Empress Zheng, princes, princesses, and over three thousand members of the imperial family, all of whom were taken north as captives. Prince Kang (Zhao Gou, later Emperor Gaozong) was frequently sent on missions. When Olibu's army reached Xiangzhou, an imperial decree appointed Prince Kang as Grand Marshal, leading troops to defend the capital. A messenger escaped from Hebei, carrying a handwritten letter from the Retired Emperor. Prince Kang received the letter and ascended the throne in Nanjing, changing the era name to Jianyan. The capital fell, and the Jin swept away all the children, jade, and silk (referring to gold, silver, and treasures). (General Account) Emperor Qinzong, the Retired Emperor, empresses, and concubines were taken north as captives. In the year of Wuwu, which was the twelfth year of Shaoxing under Emperor Gaozong, the Retired Emperor died in Wuguo City. He was burned on a pit, his clothes and body were burned. Before it was completely burned, it was put into the water. Emperor Qinzong cried and tried to stop it, but it was in vain. The locals said, 'We people of this city take this water to make oil. If his body is completely burned, we won't be able to make oil, and our people won't have oil to light lamps.' After the funeral, they were moved to a more distant place, reaching Jincheng, and stayed in a mountain temple. The monks came out to greet them and send them in. Emperor Qinzong and his entourage stayed in the same room. Late at night, he heard someone talking next door, saying, 'Is there karma and retribution?' The reply was, 'How could there not be? Moreover, in his previous life, he was the Emperor of the Jade Hall (Hanlin Academy). Because he did not listen to the teachings of Indra (Buddhist protector deity) and the Jade Emperor (Taoist deity), he was demoted. Now in the human world, he also destroys Buddhism, so he has this calamity, and after the retribution is over, he will be burned by water and fire.' He asked again, 'How is Prince Kang in the south now?' The reply was, 'Let him finish reading the sixty-four hexagrams of the Book of Changes first, then make other plans.' He asked again, 'How is the Young Emperor (Qinzong) doing on this journey?' The monk said, 'He is the Heavenly Net King (constellation name), and he will soon return to heaven. Although he has come here, he cannot avoid the retribution of the horse's hoof (referring to being kicked by a horse).' At dawn, Emperor Qinzong and A Jiti (personal name) pushed open the door and entered the room, only to see dust covering the ground, silent and empty, with no trace of the monks.
。乃詢居民。謂兵火之餘。無復有也(帝燼錄)。
徽宗。逾涉間關。顧謂少帝曰。自古帝王之辱。惟晉懷愍石少主與吾父子耳。噫出斯言。則飾前非。信佛法可輕耶。山寺鄰僧之耳語。豈虛語哉。天帝之崇奉。人主之凌滅。因果歷然。哀哉。
宋之有國。列聖相承。欽崇三寶。明良會遇。廣辟福田。七傳而至佑陵。敦友愛之情。貫儒釋之理。命禪教而互相舉揚。以資冥福。普及含識。可謂明矣。奈何中林靈素之感毒氣深入。改天下寺院。為神霄宮。稱國內僧尼。為德士。夷佛凌僧。將有魏唐之舉。賴是天日昭回靈素事敗。上乃自飾。重責其過。徒義修慝歟。嗚呼靖康之亂。實由林靈素之徒。私于快已。黷亂朝網。卒致社稷風塵。鑾輿播越。生民墮于塗炭。非遠福而求禍也。悲夫。
荊國文公王安石。參蔣山元禪師。扣以單傳之秘。師曰。公有障道者三。近道者一。公請其說。曰。公懷經濟之志。不任天下重。心未平。一也。受氣剛大多怒。二也。學問尚理。三也。特視利如脫髮。皆淡泊如頭陀。此為近道爾○公一日訪師。坐聞談論。品藻古今。師曰。公口氣逼人。恐著述搜索勞役。心氣不正。何不坐禪體此大事。公從之。一日謂元曰。坐禪實不虧人。餘數年。要做胡笳十八拍不成。夜間已就。山
【現代漢語翻譯】 現代漢語譯本：於是（他們）詢問當地居民，（居民）說戰火過後，什麼都沒有了（《帝燼錄》記載）。
徽宗（宋徽宗），在跋涉艱難的路途時，回頭對少帝（宋欽宗）說：『自古以來帝王的恥辱，只有晉懷帝、晉愍帝和石敬瑭父子與我們父子了。』唉，說出這樣的話，就是掩飾以前的過錯。信奉佛法可以輕視嗎？山寺旁邊僧人的私語，難道是虛假的嗎？天帝的崇奉，人主的凌滅，因果報應是如此明顯，可悲啊。
宋朝擁有天下，歷代聖明的君主相繼繼承，欽佩崇敬佛法僧三寶，賢明的君主與良臣相遇，廣泛開闢福田。傳了七代到了佑陵（宋孝宗），他推崇友愛之情，貫通儒家和佛家的道理，命令禪宗和教宗互相讚揚，以此來積累冥福，普及到所有有意識的生命，可以說是很英明了。奈何林靈素的邪說深入人心，（他）把天下的寺院改為神霄宮，稱國內的僧尼為德士，輕視佛法，欺凌僧人，將要有北魏和唐朝滅佛的舉動。幸虧天日昭彰，林靈素的事情敗露，皇上才掩飾自己的過錯，嚴厲地責罰他。這難道不是徒勞地掩蓋罪惡嗎？嗚呼，靖康之亂，實際上是由林靈素之流，爲了滿足自己的私慾，擾亂朝綱，最終導致國家動盪，皇帝流亡，百姓陷入水深火熱之中，這不是遠離福報而招致災禍嗎？可悲啊。
荊國文公王安石，參訪蔣山元禪師，向他請教單傳的秘密。禪師說：『您有三個障礙道業的東西，有一個接近道的東西。』王安石請禪師解釋。禪師說：『您懷有治理國家的志向，卻不能勝任天下的重任，心不平靜，這是一。您稟性剛強，容易發怒，這是二。您的學問崇尚理學，這是三。』（禪師又說）『您特別看輕利益，就像脫掉頭髮一樣，一切都淡泊得像頭陀（苦行僧），這就是接近道的地方。』王安石有一天拜訪禪師，坐著聽禪師談論，評論古今人物。禪師說：『您的口氣逼人，恐怕著書立說會勞役心神，心氣不正，為什麼不坐禪來體會這件大事呢？』王安石聽從了禪師的建議。有一天，王安石對元禪師說：『坐禪確實不虧待人。我多年來，想要創作《胡笳十八拍》卻沒有成功，夜間已經完成了。』
【English Translation】 English version: Thereupon, they inquired of the local residents, who said that after the ravages of war, nothing remained (as recorded in 'Di Jin Lu').
Emperor Huizong (of the Song Dynasty), while traversing a difficult path, turned to the young Emperor (Qinzong) and said, 'Throughout history, the humiliation of emperors has only befallen Emperor Huai of Jin, Emperor Min of Jin, and Shi Jingtang and his son, along with us, father and son.' Alas, to utter such words is to conceal past faults. Can the belief in Buddhism be taken lightly? Are the whispers of the monks beside the mountain temple false? The veneration of the heavenly deities and the destruction by human rulers—the karmic consequences are so clear. How lamentable!
The Song Dynasty, in its possession of the realm, saw successive sage emperors who revered the Three Jewels (Buddha, Dharma, Sangha), with wise rulers meeting virtuous ministers, extensively cultivating fields of merit. Passing through seven reigns to Emperor Youling (Xiaozong), he esteemed the sentiment of brotherly love, comprehending the principles of Confucianism and Buddhism, ordering the Chan (Zen) and Teachings (Tiantai, etc.) schools to mutually praise each other, thereby accumulating unseen blessings, extending to all sentient beings. He could be considered enlightened. However, the poisonous influence of Lin Lingsu penetrated deeply, (he) changed the temples of the realm into Divine Empyrean Palaces, calling the monks and nuns within the country 'Virtue Scholars,' belittling Buddhism and bullying monks, about to enact the actions of the Northern Wei and Tang dynasties in suppressing Buddhism. Fortunately, the light of heaven shone brightly, and Lin Lingsu's affairs were exposed, so the emperor then concealed his faults, severely punishing him. Was this not futilely concealing wickedness? Alas, the Jingkang Incident (the capture of Emperors Huizong and Qinzong by the Jin Dynasty) was in reality caused by the likes of Lin Lingsu, who, to satisfy their selfish desires, disrupted the court, ultimately leading to national turmoil, the emperor's exile, and the people falling into misery. Was this not seeking disaster instead of distant blessings? How tragic!
Duke Wen of Jing, Wang Anshi (a prominent statesman), visited Chan Master Yuan of Jiangshan, inquiring about the secret of single transmission. The master said, 'You have three things that obstruct the path, and one that approaches the path.' Wang Anshi asked the master to explain. The master said, 'You harbor the ambition to govern the country, yet you are not up to the task of bearing the weight of the realm, and your mind is not at peace, this is one. Your nature is strong and you are easily angered, this is two. Your learning emphasizes rationalism, this is three.' (The master also said) 'You especially regard profit lightly, like shedding hair, and everything is as detached as a 'dhuta' (ascetic), this is what approaches the path.' One day, Wang Anshi visited the master, sitting and listening to the master's discourse, commenting on figures of the past and present. The master said, 'Your tone is overbearing, I fear that writing and composing will exhaust your mind, and your mind is not upright. Why not practice seated meditation to experience this great matter?' Wang Anshi followed the master's advice. One day, Wang Anshi said to Chan Master Yuan, 'Seated meditation truly does not fail one. For many years, I wanted to compose 'Eighteen Songs of a Nomad Flute' but did not succeed, but it has now been completed at night.'
呵呵大笑○公元豐間疾篤。自責曰。雖識天下理。定力未純。若未死。當竭力修為。疾間與元師頌曰。老嫌智巧累形軀。乞受玄機學破除。百歲用癡能幾許。敕吾黥劓可無餘。一日訪師默坐有省。呈偈云。圖書老矣倦紛披。絕學無為度歲時。離此別求玄與妙。虛空須合下泥犁。師印可之。
佛印了元禪師。饒州林氏子。元豐五年九月。自歸宗赴金山之命。維舟秦淮。謁王荊公于定林。公以傅大士像須贊。佛印掇筆書曰。道冠儒履佛袈裟。和會三家作一家。忘卻率陀天上路。雙林癡坐待龍華。然公雖為佛印所調。而終服其理也(僧史)。
東坡居士適江右。子由。同真凈文禪師。照覺總禪師。同舟接之。二僧夜夢接五祖戒禪師。及見坡。咸理夢事。坡乃笑曰。夢有同者乎。遂問戒公生何所。曰陜右。曰奚若。曰戒失一目。坡曰。先妣方娠。其時夢一僧至門。瘠而眇。又問終何所。曰高安大愚。今五十年矣。坡笑曰。某年四十五。十歲余時。嘗夢是僧往來陜右。公后與真凈禪師書云。戒和尚。不識人嫌。強顏復出。亦可笑也。既是法契。[(廠@?)*頁]深加磨斫。使還舊觀。
蘇子瞻謫黃州。佛印住歸宗。為方外之交。酬酢妙句。與煙雲爭𪊕。及元住金山。則子瞻釋□還吳中。舟次丹陽。書抵元曰
【現代漢語翻譯】 現代漢語譯本 呵呵大笑：元豐年間，他病情嚴重，自責說：『雖然懂得天下的道理，但定力還不純粹。如果沒死，應當竭力修行。』病情稍緩，與元師一起吟誦：『年老厭惡智巧累贅身軀，乞求接受玄機學習破除。百歲用癡又能有多少呢？對我處以黥刑、劓刑都可以，不要留下任何東西。』一天，拜訪元師，默坐有所領悟，呈上偈語說：『書本老舊了，厭倦了繁雜的披閱，用絕學無為來度過歲月。離開這裡另外尋求玄妙，虛空必須和地獄相合。』元師認可了他。
佛印了元禪師（Foyin Liaoyuan, 禪師名)：饒州林氏之子。元豐五年九月，從歸宗寺接受前往金山寺的任命。船停靠在秦淮河，在定林寺拜見王安石（Wang Anshi)。王安石讓他為傅大士（Fu Dashi)的畫像題贊。佛印拿起筆寫道：『頭戴道士帽，腳穿儒士鞋，身披佛家袈裟，融合三家成為一家。忘卻了率陀天上的道路，在雙林樹下癡坐等待龍華三會。』然而王安石雖然被佛印所調侃，但最終還是信服了他的道理（僧史）。
蘇軾（Su Shi)被貶謫到江右，蘇轍（Su Zhe)與真凈文禪師（Zhenjing Wen Chanshi)，照覺總禪師（Zhaojue Zong Chanshi)一同乘船迎接他。兩位禪師夜裡夢到迎接五祖戒禪師（Wuzu Jie Chanshi)。見到蘇軾后，都說了夢中的事。蘇軾笑著說：『夢有相同的嗎？』於是問戒禪師生在哪裡。回答說：『陜右。』又問像什麼。回答說：『戒禪師少了一隻眼睛。』蘇軾說：『我母親懷孕的時候，曾經夢見一個僧人來到門前，又瘦又眇。』又問他最終在哪裡。回答說：『高安大愚，現在五十年了。』蘇軾笑著說：『我四十五歲，十多歲的時候，曾經夢見這個僧人在陜右往來。』蘇軾後來與真凈禪師書信說：『戒和尚，不識人嫌，強顏復出，也可笑也。既然是法契，更應該加以磨礪，使他恢復舊觀。』
蘇軾被貶到黃州，佛印住在歸宗寺，成為方外之交，互相酬答美妙的詩句，與煙雲爭勝。等到佛印住在金山寺，蘇軾被釋放回到吳中，船停靠在丹陽，寫信給佛印說：
【English Translation】 English version Hehe laughed loudly: During the Yuanfeng era, he was seriously ill and blamed himself, saying, 'Although I understand the principles of the world, my concentration is not yet pure. If I don't die, I should try my best to cultivate.' When his illness subsided slightly, he recited with Master Yuan: 'Old age hates the cleverness that burdens the body, begging to receive the profound secrets to learn to break through. How much can be used foolishly in a hundred years? Punish me with tattooing and nose-cutting, leaving nothing behind.' One day, he visited Master Yuan, sat in silence and had some understanding, and presented a verse saying: 'Books are old, tired of complicated reading, spend the years with absolute learning and inaction. Seeking profound mysteries elsewhere away from here, the void must be combined with hell.' Master Yuan approved of him.
Chan Master Foyin Liaoyuan (name of the Chan Master): was the son of the Lin family in Raozhou. In September of the fifth year of Yuanfeng, he accepted the appointment to go to Jinshan Temple from Guizong Temple. The boat docked at the Qinhuai River, and he visited Wang Anshi at Dinglin Temple. Wang Anshi asked him to write a eulogy for the portrait of Fu Dashi. Foyin picked up the pen and wrote: 'Wearing a Taoist hat, wearing Confucian shoes, and wearing a Buddhist kasaya, merging the three families into one. Forgetting the road to Suddha heaven, sitting foolishly under the Shuanglin tree waiting for the Longhua Assembly.' However, although Wang Anshi was ridiculed by Foyin, he eventually believed in his principles (Monk History).
Su Shi was demoted to Jiangyou, and Su Zhe, Chan Master Zhenjing Wen, and Chan Master Zhaojue Zong welcomed him on the same boat. The two monks dreamed of welcoming Chan Master Wuzu Jie at night. After seeing Su Shi, they all talked about the dream. Su Shi smiled and said, 'Are there any dreams that are the same?' So he asked where Chan Master Jie was born. He replied, 'Shaanyou.' He asked what he looked like. He replied, 'Chan Master Jie was missing one eye.' Su Shi said, 'When my mother was pregnant, she dreamed of a monk coming to the door, thin and one-eyed.' He asked where he ended up. He replied, 'Gaoyou Dayu, now fifty years old.' Su Shi smiled and said, 'I am forty-five years old, and when I was ten years old, I dreamed of this monk traveling back and forth in Shaanyou.' Su Shi later wrote to Chan Master Zhenjing, 'Monk Jie, not knowing people's dislike, shamelessly reappears, which is also laughable. Since it is a legal contract, it should be polished even more to restore it to its original appearance.'
Su Shi was demoted to Huangzhou, and Foyin lived in Guizong Temple, becoming friends outside the world, exchanging wonderful verses, competing with the smoke and clouds. When Foyin lived in Jinshan Temple, Su Shi was released and returned to Wuzhong, the boat docked in Danyang, and he wrote a letter to Foyin saying:
。不必出山。當學趙州。上等接人。元得書徑來。公出迎笑問之。元以偈為獻云。趙州嘗日少謙光。不出三門見趙王。曾似金山無量相。大千都是一禪床。子瞻抵掌稱善○佛印一日為學徒入室次。東坡直到面前。師云。此間無座榻。不及奉陪居士。公云。敢借和尚四大為座榻。師曰。山僧有一問。居士若道得即請坐。若道不得。即輸卻腰間玉帶子。公忻然曰。便請。師曰。居士適來道。借山僧四大為座榻。只如山僧四大本空。五蘊非有。居士向什麼處坐。公擬議。師為留下玉帶。以鎮山門。坡大笑而出。印卻以雲山衲衣贈坡。坡作三偈云。百千燈作一燈光。儘是恒沙法界王。是故東坡不敢惜。惜君四大作禪床 病骨難禁玉帶圍。鈍根仍落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣 此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落真堪襯。乞與徉狂老萬回。佛印與東坡居士。納交特厚。書偈往來非一也。
錢塘僧道潛。號參寥子。以詩見知于蘇文忠公。凡唱和形於翰墨。必曰參寥。丞相呂公為奏妙總師號。后與簡牘則曰。妙總老師。公離錢塘。以長短句別之曰。有情風萬里卷潮來。無情送潮歸。問錢塘江上西興浦口。幾度斜暉。不用思量今古。俯仰昔人非。誰似東坡老白首忘機。記取西湖西畔正暮。好山好處。空翠
【現代漢語翻譯】 現代漢語譯本：不必出山，應當學習趙州禪師的接人方式，那是上等的接引。元禪師帶著書信前來，趙州禪師出門迎接，笑著問候他。元禪師以一首偈頌作為見面禮，說：『趙州禪師總是顯得謙遜平和，不走出寺門去會見趙王。他就像金山寺的無量佛相一樣，整個大千世界都是他的一張禪床。』蘇軾拍手稱讚。佛印禪師有一天為學徒開示，蘇軾直接走到他面前。佛印禪師說：『這裡沒有座位，不能陪居士您了。』蘇軾說：『我敢借和尚您的四大（指地、水、火、風，佛教認為是構成物質世界的四種基本元素）作為座位。』佛印禪師說：『山僧我有一個問題，居士您如果答得上來，就請坐；如果答不上來，就輸掉您腰間的玉帶。』蘇軾高興地說：『請問吧。』佛印禪師說：『居士您剛才說，借山僧我的四大作為座位，但是山僧我的四大本性是空，五蘊（指色、受、想、行、識，佛教認為是構成人的五種要素）也是虛幻的，居士您要坐在哪裡呢？』蘇軾猶豫不決。佛印禪師因此留下了他的玉帶，用來鎮守山門。蘇軾大笑著走了出去。佛印禪師卻用雲山衲衣贈送給蘇軾。蘇軾寫了三首偈頌：『千百盞燈的光芒匯聚成一盞燈的光芒，全部都是恒河沙數般法界的王者。因此蘇軾我不敢吝惜，只是可惜您的四大被用作禪床。』『病弱的身體難以承受玉帶的束縛，遲鈍的根器仍然會被鋒利的箭矢擊中。我將要到歌妓院去乞討食物，奪回雲山寺的舊衲衣。』『這條玉帶閱人無數，就像驛站一樣，流傳到我這裡也真是悠閒自在。華麗的錦袍搭配起來真是相稱，乞討來送給佯裝瘋狂的老萬回吧。』佛印禪師和蘇軾居士，交情特別深厚，書信和偈頌往來不斷。 錢塘的僧人道潛（法號參寥子），因為詩歌而被蘇文忠公賞識。凡是唱和並寫在書信上的，必定提到參寥。丞相呂公為他奏請了妙總禪師的稱號。後來書信往來就稱呼他為妙總老師。蘇軾離開錢塘時，用長短句與他告別，說：『有情的風萬里捲起潮水而來，無情地又送潮水退去。請問錢塘江上西興浦口，有多少次斜陽照耀？不用思量古今，低頭抬頭間，昔日的人已經不在。誰像我蘇軾老了，白了頭還忘記了世事機巧。記住西湖西畔正是黃昏，美好的山水，一片空翠。』 English version: There is no need to leave the mountain. One should learn from Zen Master Zhao Zhou's way of receiving people, which is the highest form of guidance. When Zen Master Yuan arrived with a letter, Zen Master Zhao Zhou went out to greet him, smiling and asking after him. Zen Master Yuan presented a verse as a greeting gift, saying: 'Zen Master Zhao Zhou always appears humble and peaceful, never leaving the temple gate to meet the King of Zhao. He is like the immeasurable form of Jinshan Temple, the entire great thousand world is his Zen bed.' Su Shi clapped his hands in praise. One day, when Zen Master Foyin was giving instructions to his disciples, Su Shi walked directly in front of him. Zen Master Foyin said, 'There is no seat here, I cannot accompany you, Layman.' Su Shi said, 'I dare to borrow the Venerable's Four Great Elements (referring to earth, water, fire, and wind, which Buddhism considers the four basic elements that constitute the material world) as a seat.' Zen Master Foyin said, 'This mountain monk has a question. If you can answer it, Layman, please sit; if you cannot answer it, you must give up the jade belt around your waist.' Su Shi happily said, 'Please ask.' Zen Master Foyin said, 'Layman, you just said that you would borrow this mountain monk's Four Great Elements as a seat, but this mountain monk's Four Great Elements are inherently empty, and the Five Aggregates (referring to form, feeling, perception, volition, and consciousness, which Buddhism considers the five elements that constitute a person) are also illusory. Where will you sit?' Su Shi hesitated. Zen Master Foyin therefore kept his jade belt to guard the mountain gate. Su Shi laughed and walked out. Zen Master Foyin, however, gave Su Shi a Yunshan monastic robe. Su Shi wrote three verses: 'Thousands of lamps combine into one light, all are kings of the Dharma realm like the sands of the Ganges. Therefore, I, Su Shi, dare not be stingy, only regretting that your Four Great Elements are used as a Zen bed.' 'A sick body can hardly bear the jade belt's confinement, a dull mind still falls victim to sharp arrows. I shall go begging for food in a courtesan's house, and seize back Yunshan Temple's old monastic robe.' 'This belt has seen countless people, like a post station, passing through me is also leisurely. The splendid brocade robe is truly fitting, I beg to give it to the old Wan Hui who feigns madness.' Zen Master Foyin and Layman Su Shi had a particularly deep friendship, with constant exchanges of letters and verses. The monk Daoqian (Dharma name Canliaozi) of Qiantang was appreciated by Su Wenzhong Gong for his poetry. Whenever they exchanged poems in writing, Canliao was always mentioned. Prime Minister Lu Gong requested the title of Zen Master Miaozong for him. Later, in correspondence, he was addressed as Teacher Miaozong. When Su Shi left Qiantang, he bid farewell to him with a ci poem, saying: 'Sentient wind rolls up the tide from ten thousand miles, heartlessly sending the tide back. May I ask, on the Qiantang River at Xixing Wharf, how many times has the setting sun shone? No need to ponder the past and present, looking down and up, the people of the past are gone. Who is like me, Su Shi, old, with white hair, forgetting worldly schemes. Remember the west side of West Lake at dusk, the beautiful mountains and waters, a scene of empty green.'
【English Translation】 English version: There is no need to leave the mountain. One should learn from Zen Master Zhao Zhou's way of receiving people, which is the highest form of guidance. When Zen Master Yuan arrived with a letter, Zen Master Zhao Zhou went out to greet him, smiling and asking after him. Zen Master Yuan presented a verse as a greeting gift, saying: 'Zen Master Zhao Zhou always appears humble and peaceful, never leaving the temple gate to meet the King of Zhao. He is like the immeasurable form of Jinshan Temple, the entire great thousand world is his Zen bed.' Su Shi clapped his hands in praise. One day, when Zen Master Foyin was giving instructions to his disciples, Su Shi walked directly in front of him. Zen Master Foyin said, 'There is no seat here, I cannot accompany you, Layman.' Su Shi said, 'I dare to borrow the Venerable's Four Great Elements (referring to earth, water, fire, and wind, which Buddhism considers the four basic elements that constitute the material world) as a seat.' Zen Master Foyin said, 'This mountain monk has a question. If you can answer it, Layman, please sit; if you cannot answer it, you must give up the jade belt around your waist.' Su Shi happily said, 'Please ask.' Zen Master Foyin said, 'Layman, you just said that you would borrow this mountain monk's Four Great Elements as a seat, but this mountain monk's Four Great Elements are inherently empty, and the Five Aggregates (referring to form, feeling, perception, volition, and consciousness, which Buddhism considers the five elements that constitute a person) are also illusory. Where will you sit?' Su Shi hesitated. Zen Master Foyin therefore kept his jade belt to guard the mountain gate. Su Shi laughed and walked out. Zen Master Foyin, however, gave Su Shi a Yunshan monastic robe. Su Shi wrote three verses: 'Thousands of lamps combine into one light, all are kings of the Dharma realm like the sands of the Ganges. Therefore, I, Su Shi, dare not be stingy, only regretting that your Four Great Elements are used as a Zen bed.' 'A sick body can hardly bear the jade belt's confinement, a dull mind still falls victim to sharp arrows. I shall go begging for food in a courtesan's house, and seize back Yunshan Temple's old monastic robe.' 'This belt has seen countless people, like a post station, passing through me is also leisurely. The splendid brocade robe is truly fitting, I beg to give it to the old Wan Hui who feigns madness.' Zen Master Foyin and Layman Su Shi had a particularly deep friendship, with constant exchanges of letters and verses. English version: The monk Daoqian (Dharma name Canliaozi) of Qiantang was appreciated by Su Wenzhong Gong for his poetry. Whenever they exchanged poems in writing, Canliao was always mentioned. Prime Minister Lu Gong requested the title of Zen Master Miaozong for him. Later, in correspondence, he was addressed as Teacher Miaozong. When Su Shi left Qiantang, he bid farewell to him with a ci poem, saying: 'Sentient wind rolls up the tide from ten thousand miles, heartlessly sending the tide back. May I ask, on the Qiantang River at Xixing Wharf, how many times has the setting sun shone? No need to ponder the past and present, looking down and up, the people of the past are gone. Who is like me, Su Shi, old, with white hair, forgetting worldly schemes. Remember the west side of West Lake at dusk, the beautiful mountains and waters, a scene of empty green.'
煙霏。算詩人相得。如我與君稀。約他年東還海道謝公。雅志莫相違。西湖路不應回首。為我沾衣。後山陳公師道。極口論僧詩工拙。參寥云。此不足論。論釋氏當先乎道。公曰。禪非意想。道絕功勛。作么生論。師曰。欲得現前。莫存順逆。師東歸。公餞以序。妙總師。大覺老之嗣。眉山公之客。少斿公之友。釋門之表。士林之秀。詩苑之英也。游公卿大夫間。名於四海者。三十年。其議古今張弛。精貌肖否。言之從違。詩之精粗。若水赴壑阪走丸。傾囊出物。鷙鳥舉而風迫之也。若升高視下。爬癢而鑒貌也。元符冬。去魯還吳。道徐而來見。余與之別餘二十年。后見於此。愛其詩。讀不捨乎。屬其談挽不聽去。夜坐語唐詩。僧參寥曰。貫休齊已。世薄其語。然以曠蕩逸群之氣。高世之志。天下之譽。王侯將相之奉。而為石霜老師之役。終其身不去。此豈用意于詩者。工拙不足病。由是而知。余之所貴乃其棄余。所謂淺為丈夫者于其行。敘以謝之○噫今之小生。于有道宗師。必名呼而示其忽慢。亦安知文忠後山二公。於一詩僧尚爾。況道德崇重者耶(云臥紀談)。
僧清順。字怡然。居湖山勝處。以偈陶寫閑中趣味曰。浪宕閑吟下翠微。更無一法可思惟。有人問我出山意。藜杖頭挑破衲衣。丞相石林葉少蘊謂
【現代漢語翻譯】 現代漢語譯本： 煙霧飄渺。算得上是詩人的相互賞識，就像我和你一樣稀少。相約他年從海路返回東方，向謝公一樣隱居，高雅的志向不要違背。西湖的道路不應該回頭看，因為它會讓我沾濕衣裳。後山陳公師道，極力評論僧人詩歌的工巧與拙劣。參寥說：『這不值得評論。評論釋迦牟尼的弟子應當先從道義入手。』陳公說：『禪不是意念想像，道義斷絕於功勛，怎麼評論呢？』參寥說：『想要得到現前，就不要存在順從和違逆。』參寥向東返回，陳公為他餞行並作序。妙總法師，是大覺禪師的後代，眉山蘇軾的客人，少斿秦觀的朋友，是佛門中的表率，士人中的俊秀，詩歌園地中的英才。他遊走于公卿大夫之間，名揚四海已經三十年。他評論古今的張弛，精細地描繪肖像是否逼真，言語的是非對錯，詩歌的精細與粗糙，就像水流奔赴山谷，彈丸從斜坡上滾落，傾囊而出，老鷹飛起而風緊隨其後。又像是登高望下，撓癢癢而照鏡子。元符年間的冬天，他離開山東返回吳地，從徐州來拜見我。我和他分別二十年後在這裡相見。我喜愛他的詩歌，讀起來愛不釋手。囑咐他談論輓歌，不聽他離去。夜晚坐著談論唐詩，僧人蔘寥說：『貫休、齊己，世人輕視他們的詩歌，然而他們憑藉曠達不羈的氣概，高尚的志向，天下的名譽，王侯將相的供奉，卻為石霜楚圓禪師做役使，終身不離開。這難道是用心於詩歌的人嗎？工巧與拙劣不足為病。』由此可知，我所看重的是他們的捨棄。這就是所謂的淺薄的丈夫看重他們的行為。我寫序來感謝他。唉！現在的小輩，對於有道義的宗師，必定直呼其名來表示他們的輕慢，又怎麼知道蘇軾、陳師道二位先生，對於一位詩僧尚且如此尊重，更何況是道德崇高的人呢？（云臥紀談） 僧人清順，字怡然，居住在湖山風景優美的地方，用偈語來描繪閒適的趣味，說：『放浪形骸，悠閑吟唱，走下翠微山，再也沒有一法可以思惟。有人問我出山的意思，我藜杖頭上挑著破舊的衲衣。』丞相石林葉少蘊認為。 English version: The mist is hazy. It can be considered a mutual appreciation between poets, as rare as the relationship between you and me. We agreed to return to the East by sea in the future, like Xie An, and our noble aspirations should not be violated. The road to West Lake should not be looked back upon, as it will wet my clothes. Chen Shidao of Houshan, vigorously commented on the skill and clumsiness of monks' poems. Canliao said, 'This is not worth commenting on. When commenting on Shakyamuni's disciples, one should start with the Dao.' Chen Gong said, 'Chan is not mental imagination, and the Dao is cut off from merit. How can it be commented on?' Canliao said, 'If you want to obtain the present, do not harbor obedience or disobedience.' Canliao returned to the East, and Chen Gong held a farewell banquet for him and wrote a preface. Master Miaozong is a descendant of Zen Master Dajue, a guest of Su Shi of Meishan, a friend of Qin Guan of Shaoyou, a model in Buddhism, a talent among scholars, and a hero in the garden of poetry. He has traveled among high officials and dignitaries, and his fame has spread throughout the world for thirty years. He commented on the tension and relaxation of ancient and modern times, meticulously depicting whether the portraits were realistic, the right and wrong of words, and the fineness and roughness of poems, just like water rushing to the valley, a ball rolling down a slope, pouring out everything, and a falcon taking off with the wind following closely. It is also like looking down from a height, scratching an itch and looking in a mirror. In the winter of the Yuanshu period, he left Shandong and returned to Wu, coming from Xuzhou to visit me. I met him here twenty years after we parted. I love his poems and can't put them down. I asked him to talk about elegies and wouldn't let him leave. Sitting at night, we talked about Tang poetry. The monk Canliao said, 'Guanxiu and Qiji, the world despises their poems, but they rely on their unrestrained spirit, lofty aspirations, worldwide reputation, and the offerings of princes and generals, yet they serve as servants to Zen Master Shishuang Chuyuan, never leaving for the rest of their lives. Is this someone who puts his mind on poetry? Skill and clumsiness are not a problem.' From this, it can be seen that what I value is their abandonment. This is what shallow men value in their actions. I wrote a preface to thank him. Alas! The young people of today, towards virtuous masters, will definitely call them by their names to show their neglect, how do they know that Mr. Su Shi and Chen Shidao, even towards a poetic monk, are so respectful, let alone those with lofty morals? (Yun Wo Ji Tan) The monk Qingshun, styled Yiran, lived in a scenic spot in the lake and mountains, using verses to depict the leisurely interest, saying: 'Wandering freely, chanting leisurely, descending from Cuiwei Mountain, there is no longer a single Dharma to contemplate. Someone asked me the meaning of leaving the mountain, I carry a tattered kasaya on the head of my staff.' Prime Minister Ye Shaoyun of Shilin thought.
【English Translation】 English version: Misty rain. It can be considered a mutual appreciation between poets, as rare as the relationship between you and me. We agreed to return to the East by sea in the future, like Xie An (a famous recluse), and our noble aspirations should not be violated. The road to West Lake should not be looked back upon, as it will wet my clothes. Chen Shidao of Houshan (a poet), vigorously commented on the skill and clumsiness of monks' poems. Canliao (a monk) said, 'This is not worth commenting on. When commenting on Shakyamuni's (the founder of Buddhism) disciples, one should start with the Dao (the Way, the Truth).' Chen Gong said, 'Chan (Zen) is not mental imagination, and the Dao is cut off from merit. How can it be commented on?' Canliao said, 'If you want to obtain the present, do not harbor obedience or disobedience.' Canliao returned to the East, and Chen Gong held a farewell banquet for him and wrote a preface. Master Miaozong (a monk) is a descendant of Zen Master Dajue (a Zen master), a guest of Su Shi (a famous poet) of Meishan, a friend of Qin Guan (a famous poet) of Shaoyou, a model in Buddhism, a talent among scholars, and a hero in the garden of poetry. He has traveled among high officials and dignitaries, and his fame has spread throughout the world for thirty years. He commented on the tension and relaxation of ancient and modern times, meticulously depicting whether the portraits were realistic, the right and wrong of words, and the fineness and roughness of poems, just like water rushing to the valley, a ball rolling down a slope, pouring out everything, and a falcon taking off with the wind following closely. It is also like looking down from a height, scratching an itch and looking in a mirror. In the winter of the Yuanshu (a reign title) period, he left Shandong and returned to Wu, coming from Xuzhou to visit me. I met him here twenty years after we parted. I love his poems and can't put them down. I asked him to talk about elegies and wouldn't let him leave. Sitting at night, we talked about Tang poetry. The monk Canliao said, 'Guanxiu (a monk poet) and Qiji (a monk poet), the world despises their poems, but they rely on their unrestrained spirit, lofty aspirations, worldwide reputation, and the offerings of princes and generals, yet they serve as servants to Zen Master Shishuang Chuyuan (a Zen master), never leaving for the rest of their lives. Is this someone who puts his mind on poetry? Skill and clumsiness are not a problem.' From this, it can be seen that what I value is their abandonment. This is what shallow men value in their actions. I wrote a preface to thank him. Alas! The young people of today, towards virtuous masters, will definitely call them by their names to show their neglect, how do they know that Mr. Su Shi and Chen Shidao, even towards a poetic monk, are so respectful, let alone those with lofty morals? (Yun Wo Ji Tan) The monk Qingshun, styled Yiran, lived in a scenic spot in the lake and mountains, using verses to depict the leisurely interest, saying: 'Wandering freely, chanting leisurely, descending from Cuiwei Mountain, there is no longer a single Dharma (Buddhist teachings) to contemplate. Someone asked me the meaning of leaving the mountain, I carry a tattered kasaya (monk's robe) on the head of my staff.' Prime Minister Ye Shaoyun (a prime minister) of Shilin thought.
順。為人清約介靜。不妄與人交。無大故不至城市。士大夫多往就見。時有饋之米者。所取不過數鬥。以瓶貯置幾上。日三二合食之。雖蔬茹。亦不常有。東坡在嶺南時。因人往西湖。有筆語曰。垂云順阇黎。乃予監郡日。往還詩友也。清介貧甚。食僅足而已。幾憐不足也。然未嘗有憂色。老矣不知尚健否。嘻令吾黨以清貧為恥。以厚蓄為榮。及溘然。則不致其徒于縲紲者幾希。若少慕順之風。豈至遺臭耶(紀談)。
東坡居士。功名蓋世。晚景深究禪觀。壽六十六。忽病。徑山惟琳長老問疾。扣耳云。端明勿忘西方。世雄在傍云。固先生平行履踐至此。更須著力。坡應聲曰著力即差。語絕而逝(言行錄)。
蜀僧祖秀。贊坡翁像曰。漢之司馬王楊。唐之太白子昂。是五君子。皆生乎蜀郡。未若夫子之有耿光。夫子之詩。抗衡者其唯子美。夫子之文。並軫者其唯子長。賦亦賢于屈費。字乃健于鐘王。此夫子秕糠。夫子之道。是為后稷伊尹。可以致君于堯湯。時議將加之於鐵鉞。而夫子猶諷于典章。海表之遷。如還故鄉。信蜀之五杰者。莫窺夫子之垣墻○靖康初。秀尚留京師。著華陽宮記。極為詳備。其東都事略。以為朱勉傳贊。蓋勉治于役。讀之者所謂壽山艮岳則昭然矣。豈待寄目耶。張丞相德遠判福州
【現代漢語翻譯】 現代漢語譯本：
順（Shun，人名）這個人清廉簡約，性情恬靜，不隨便與人交往，沒有大的事情不去城市。很多士大夫前往拜訪他，時常有人饋贈米給他，他所取的不過幾鬥，用瓶子儲存放置在幾案上，每天吃二三合。即使是蔬菜，也不常有。蘇東坡（Su Dongpo）在嶺南的時候，託人前往西湖，有筆談說：『垂云順阇黎（Chuiyun Shun Sheli，法號），是我做監郡的時候，交往的詩友。』他清廉貧困到了極點，吃的僅僅夠而已，幾乎都不夠。然而他從未有過憂愁的臉色。老了，不知道還健康嗎？唉，現在我們這些人以清貧為恥，以厚積家產為榮，等到突然去世，那麼不被他的門徒牽連到牢獄中的，很少啊。如果稍微仰慕順的風格，哪裡會落得遺臭萬年呢？（《紀談》）
蘇東坡居士（Su Dongpo Jushi），功名蓋世，晚年深入研究禪觀，享年六十六歲。忽然生病，逕山惟琳長老（Jingshan Weilin Zhanglao）問候他的病情，湊近他的耳朵說：『端明（Duanming，蘇東坡的官職），不要忘記西方（Xifang，指西方極樂世界）。』世雄（Shixiong，人名）在旁邊說：『本來先生平時修行實踐到了這個地步，更須要著力。』蘇東坡應聲說：『著力即差（Zheli jicha，指刻意用力就錯了）。』說完就去世了。（《言行錄》）
蜀僧祖秀（Shuseng Zuxiu），讚頌蘇坡翁（Su Poweng，蘇東坡的別稱）的畫像說：『漢朝的司馬相如（Sima Xiangru）、王褒（Wang Bao）、揚雄（Yang Xiong），唐朝的李白（Li Bai）、陳子昂（Chen Ziang），這五位君子，都出生在蜀郡。比不上先生您有如此光輝。先生的詩，能與之抗衡的只有杜甫（Du Fu）。先生的文章，能與之並駕齊驅的只有司馬遷（Sima Qian）。賦也勝過屈原（Qu Yuan）、賈誼（Jia Yi），字也健勁勝過鐘繇（Zhong Yao）、王羲之（Wang Xizhi）。這些都是先生的糟粕。先生的道，是后稷（Hou Ji）、伊尹（Yi Yin）一樣的人物，可以使君王達到堯（Yao）、湯（Tang）的境界。』當時議論將要對他施加刑罰，而先生仍然諷誦典章。被貶到海邊，就像回到故鄉一樣。確實蜀地的這五位傑出人物，都不能窺探先生的圍墻啊。靖康（Jingkang）初年，祖秀還留在京師，撰寫《華陽宮記》（Huayang Gong Ji），極為詳細完備。其中《東都事略》（Dongdu Shilei）中，認為是朱勉（Zhu Mian）的傳記讚語。大概朱勉治理營造工程，讀到的人說壽山艮岳（Shoushan Genyue）的事蹟就昭然若揭了。難道還要寄託目光才能看到嗎？張丞相德遠（Zhang Chengxiang Deyuan）判決福州（Fuzhou）的案件。
【English Translation】 English version:
Shun (Shun, a personal name) was a man of integrity and simplicity, quiet in nature, and did not casually associate with others. He would not go to the city unless there was a major reason. Many scholars and officials would visit him. Occasionally, people would give him rice, but he would only take a few dou (斗, a unit of dry measure), storing it in a jar on his desk, eating two or three he (合, a smaller unit of dry measure) a day. Even vegetables were not always available. When Su Dongpo (Su Dongpo, a famous poet and statesman) was in Lingnan, he asked someone going to West Lake to write a note saying: 'Chuiyun Shun Sheli (Chuiyun Shun Sheli, a Buddhist name), was a poetic friend of mine when I was a supervisor.' He was extremely poor, with just enough to eat, almost not enough. Yet, he never had a worried look on his face. He is old now, I wonder if he is still healthy? Alas, people of our time are ashamed of being poor and take pride in accumulating wealth. When they suddenly die, few of their followers are not implicated in lawsuits. If they had admired Shun's style a little, how could they have left such a bad reputation? (From 'Ji Tan')
Layman Su Dongpo (Su Dongpo Jushi), whose achievements overshadowed the world, deeply studied Chan (Zen) contemplation in his later years. He lived to be sixty-six. Suddenly, he fell ill. Elder Weilin of Jingshan (Jingshan Weilin Zhanglao) inquired about his condition, leaned close to his ear and said, 'Duanming (Duanming, Su Dongpo's official title), do not forget the Western Paradise (Xifang, referring to the Western Pure Land).' Shixiong (Shixiong, a personal name) said from the side, 'Originally, the master's practice has reached this point, he must exert more effort.' Su Dongpo responded, 'Exerting effort is wrong (Zheli jicha, meaning that deliberate effort is a mistake).' He passed away after saying this. (From 'Yan Xing Lu')
Monk Zuxiu of Shu (Shuseng Zuxiu) praised the portrait of Elder Po (Su Poweng, another name for Su Dongpo), saying: 'Sima Xiangru (Sima Xiangru), Wang Bao (Wang Bao), and Yang Xiong (Yang Xiong) of the Han Dynasty, and Li Bai (Li Bai) and Chen Ziang (Chen Ziang) of the Tang Dynasty, these five gentlemen were all born in the Shu region. None of them can compare to the brilliance of you, Master. Your poems can only be rivaled by Du Fu (Du Fu). Your prose can only be matched by Sima Qian (Sima Qian). Your fu (賦, a type of Chinese rhymed prose) surpasses Qu Yuan (Qu Yuan) and Jia Yi (Jia Yi), and your calligraphy is stronger than Zhong Yao (Zhong Yao) and Wang Xizhi (Wang Xizhi). These are all just the chaff of your talent. Your Dao (道, the Way) is like that of Hou Ji (Hou Ji) and Yi Yin (Yi Yin), capable of leading the ruler to the level of Yao (Yao) and Tang (Tang).' At that time, there were discussions of inflicting punishment on him, but the Master still recited the classics. Being exiled to the coast was like returning to his hometown. Indeed, these five outstanding figures of Shu cannot even glimpse the walls surrounding the Master. In the early years of Jingkang (Jingkang), Zuxiu was still in the capital, writing 'Record of Huayang Palace' (Huayang Gong Ji) in great detail. In the 'Brief History of the Eastern Capital' (Dongdu Shilei), he considered it a biography and eulogy of Zhu Mian (Zhu Mian). Perhaps Zhu Mian managed the construction projects, and those who read it said that the deeds of Shoushan Genyue (Shoushan Genyue) were clearly revealed. Did they need to rely on their eyes to see it? Prime Minister Zhang Deyuan (Zhang Chengxiang Deyuan) judged cases in Fuzhou (Fuzhou).
。致秀長樂光嚴。后歸蜀山。翛然燕處。一話一言。未嘗忘衛宗護教。既福不逮慧。為時論所備焉(僧寶傳)。
濂溪。周元公惇茂叔。先世所居舂陵有水曰濂。公既樂廬山之幽勝。而築室以濂名溪。蓋不忘本矣。時佛印寓居鸞溪之上。公謁見。相與講道。問曰。天命之謂性。率性之謂道。禪門何得謂無心是道。師云。疑則別參。公曰。參則不無。必竟以何為道。師曰。滿目青山一任看。公心醉。一日忽見窗前草生意勃然。乃曰。與自家意思一般。以偈呈師云。昔本不迷今不悟。心融境會豁幽潛。草深窗外松當道。盡日令人看不厭。師和云。大道體寬無不在。何拘動植與飛潛。行觀坐看了無礙。色見聲求心自厭。由是命師作青松社主。追媲白蓮故事○嘉祐中。周元公通守贛上。尋有譖公于部。使者臨之甚威。公處之超然。寄師偈云。天開斯道在文明。富貴何如守賤貧。豈有廬山許高絕。不能容得一閑身。師酬云。泉石能尋舊日盟。胸藏萬卷未為貧。世途側掌難容足。道德天寬可立身。師乃述廬山移文。寄公曰。仕路風波儘可驚。唯君心地坦然平。未談世利眉先皺。才顧雲山眼便明。湖宅近分堤柳色。齋田新占石溪聲。青松已約為禪社。莫遺歸時白髮生。公未歸復趣之曰。常思湖口綢繆別。又憶匡廬爛漫遊。兩地
【現代漢語翻譯】 現代漢語譯本：致秀，字長樂，法號光嚴。後來回到蜀山。過著隱居的生活。一言一行，都不曾忘記護衛宗門和佛教。但他的福報趕不上他的智慧，因此被當時的人議論。（出自《僧寶傳》）
濂溪，即周敦頤，字元公，號茂叔。他的先祖居住在舂陵，那裡有一條河叫做濂。周敦頤喜愛廬山的幽靜秀麗，於是建造房屋，並以『濂』來命名溪流。這是不忘本的意思。當時佛印禪師居住在鸞溪之上。周敦頤前去拜訪，互相講論佛法。周敦頤問道：『天命之謂性，率性之謂道』，禪宗為什麼說無心才是道呢？佛印禪師說：『如果疑惑就去別處參學。』周敦頤說：『參學就不能沒有主見，究竟以什麼為道呢？』佛印禪師說：『滿眼青山，任你隨意觀看。』周敦頤內心有所領悟。一天，他忽然看到窗前的草木生機勃勃，於是說：『與我自己的心意一樣。』他寫了一首偈呈給佛印禪師：『過去本來沒有迷惑，現在也不需要領悟，心與境融合，豁然開朗，幽深之處也顯現出來。窗外草木茂盛，松樹擋在路中間，整天讓人看不厭倦。』佛印禪師也和了一首偈：『大道的本體寬廣無所不在，何必拘泥於動植物和飛禽潛魚。行走觀看，坐著觀看，都沒有障礙，執著于外在的色相和聲音，內心自然會厭倦。』因此周敦頤請佛印禪師擔任青松社的社主，追隨當年慧遠大師組織白蓮社的故事。
嘉祐年間，周敦頤擔任贛州的通判。不久有人在朝廷進讒言陷害他，朝廷派來的使者氣勢洶洶。周敦頤卻處之泰然，並寄給佛印禪師一首偈：『上天開啟的道就在文明之中，富貴怎麼比得上堅守清貧。難道廬山如此高峻，卻容不下一個閑人。』佛印禪師回覆說：『泉水和巖石還能找到舊日的盟約，胸懷萬卷詩書也不算貧窮。世俗的道路狹窄難以容身，道德的天地寬廣可以立身。』佛印禪師於是寫了一篇《廬山移文》，寄給周敦頤說：『仕途的風波令人驚恐，只有你的心地坦然平靜。不談世俗的利益，眉頭就舒展開來，一看到雲山，眼睛就明亮起來。湖邊的住宅快要分到堤岸邊的柳色，新占的齋田傳來石溪的聲音。已經約定好成立青松禪社，不要等到白髮蒼蒼才回來。』周敦頤沒有回來，又寫詩催促他說：『常常思念在湖口依依不捨的告別，又回憶起在廬山無拘無束的遊玩。兩地……』
【English Translation】 English version: Zhi Xiu (致秀), styled Changle (長樂), with the Dharma name Guangyan (光嚴). Later, he returned to Mount Shu (蜀山). He lived a secluded life. In every word and deed, he never forgot to protect the sect and the Buddhist teachings. However, his blessings did not match his wisdom, so he was criticized by the people of that time. (From 'Biographies of Eminent Monks' 《僧寶傳》)
Lianxi (濂溪) refers to Zhou Dunyi (周敦頤), styled Yuangong (元公), and known as Maoshu (茂叔). His ancestors lived in Chunling (舂陵), where there was a river called Lian (濂). Zhou Dunyi loved the secluded beauty of Mount Lu (廬山), so he built a house and named the stream 'Lian' (濂). This was to not forget his roots. At that time, Chan Master Foyin (佛印) resided above Luanxi Stream (鸞溪). Zhou Dunyi went to visit him and they discussed the Dharma together. Zhou Dunyi asked: 'What Heaven ordains is called nature; to follow our nature is called the Dao. Why does the Chan school say that no-mind is the Dao?' Chan Master Foyin said: 'If you have doubts, go elsewhere to study.' Zhou Dunyi said: 'If I study, I cannot be without my own views. Ultimately, what is the Dao?' Chan Master Foyin said: 'The green mountains fill your eyes, let them be seen as you wish.' Zhou Dunyi had an inner realization. One day, he suddenly saw the grass in front of the window full of vitality, so he said: 'It is the same as my own mind.' He presented a verse to Chan Master Foyin: 'In the past, I was not confused; now, I do not need to awaken. Mind and environment merge, and hidden depths are revealed. The grass is deep outside the window, and the pine tree blocks the path, making people never tire of looking at it all day long.' Chan Master Foyin also composed a verse in response: 'The body of the Great Dao is vast and all-pervasive, why be confined to plants, animals, birds, and fish? Walking and watching, sitting and watching, there are no obstacles. Being attached to external forms and sounds, the mind will naturally become weary.' Therefore, Zhou Dunyi invited Chan Master Foyin to be the head of the Green Pine Society (青松社), following the story of Huiyuan (慧遠) organizing the White Lotus Society (白蓮社) in the past.
During the Jiayou (嘉祐) era, Zhou Dunyi served as the Vice Prefect of Ganzhou (贛州). Soon after, someone slandered him at court, and the envoy sent by the court was very imposing. Zhou Dunyi remained calm and sent a verse to Chan Master Foyin: 'The Dao opened by Heaven is in civilization; how can wealth and honor compare to guarding poverty? Could it be that Mount Lu is so high and steep that it cannot accommodate a recluse?' Chan Master Foyin replied: 'The springs and rocks can still find the old covenant; having ten thousand volumes of poetry in your heart is not poverty. The worldly path is narrow and difficult to tread, but the realm of morality is broad and allows one to stand firm.' Chan Master Foyin then wrote 'A Proclamation Moving Mount Lu' (《廬山移文》), and sent it to Zhou Dunyi, saying: 'The storms of officialdom are frightening, only your mind is calm and peaceful. Not talking about worldly benefits, your brow relaxes; as soon as you look at the clouds and mountains, your eyes brighten. The lakeside residence is about to be divided by the willow color on the embankment, and the newly occupied meditation field transmits the sound of the stone stream. We have already agreed to establish the Green Pine Chan Society, do not wait until your hair is white before returning.' Zhou Dunyi did not return, and wrote a poem urging him, saying: 'I often think of the reluctant farewell at the mouth of the lake, and I also recall the unrestrained travels on Mount Kuanglu (匡廬). The two places...'
山川頻在目。十年風月澹經秋。仙家丹藥誰能致。佛國乾坤自可休。況是天池蓮社約。何時攜手話峰頭(紀談)○公嘗謂。佛氏一部法華經。抵是儒家周易一個艮卦可了。噫易以艮為六十四封之旨。艮連山也。為止義。若以經偈止止不須說。而比之夫。是之謂持蠡酌海矣。然公雖窮理盡性之學。而推佛印為社主。茍道之不同。豈能相與為謀耶。
佛印住金山。黃門侍郎蘇轍子由欲謁見。先以偈獻曰。粗沙施佛佛欣受。怪石供僧僧不嫌。空手遠來還要否。更無一物可增添。師酬云。空手持來放下難。三賢十聖聚頭看。此般供養能歆享。木馬泥牛亦喜歡。然蘇黃門佛印以斯道為際見之歡。視老杜贊公來往風流。則有間矣○李伯時為佛印寫真。師曰。必為我作笑狀。寫畢。師乃自讚曰。李公天上石麒麟。傳得云居道者真。不為拈華明大事。等閑開口笑何人。泥牛謾向風前嗅。枯木無端雪裡春。對現堂堂俱不識。太平時代自由身。后因聽客語。有會其心者。軒渠一笑而化。嘻其令人盡笑狀而贊之。豈茍然也。
子由謫官來南。以道扣謁真凈文禪師。師曰。此事學不得。教不得。須是當人自悟。始得悟得也。可可地。一切神通變化。皆自具足。不用外求。子由默識之。閱楞嚴經次。師與偈云。佛法從來付大臣。信門
【現代漢語翻譯】 山川頻繁映入眼簾，十年光陰在清淡的風月中度過秋季。仙家的丹藥誰能煉製得到？佛國的境界自然可以讓人安歇。更何況還有天池蓮社的約定，何時才能攜手在山峰之巔暢談？(紀談) 紀談先生曾經說過，佛家的一部《法華經》（Saddharma Puṇḍarīka Sūtra），抵得上儒家的《周易》中的一個艮卦就可以理解了。唉，《周易》以艮卦為六十四卦的主旨，艮卦象征山，有停止的意思。如果用經文中的『止止不須說』來比擬，那就好比用瓢來量大海了。然而紀談先生雖然窮究理性和本性的學問，卻推舉佛印（Foyin，禪師名）為蓮社的社長，如果道不同，怎麼能互相商議呢？ 佛印禪師住在金山寺（Jinshan Temple）。黃門侍郎蘇轍（Su Zhe，字子由）想要拜見他，先用偈語獻上：『粗沙施佛佛也歡喜接受，怪石供僧僧人也不嫌棄。空手遠道而來還要什麼呢？再也沒有一物可以增添。』佛印禪師酬答說：『空手拿來放下也難，三賢十聖聚在一起觀看。這樣的供養能夠欣然接受，木馬泥牛也同樣喜歡。』然而蘇轍和佛印禪師以這種方式作為相見之歡，與杜甫讚揚僧人讚公的交往風流相比，還是有區別的。 李伯時（Li Boshi，畫家）為佛印禪師畫像，禪師說：『一定要為我畫出笑容的樣子。』畫完后，禪師自己題贊說：『李公是天上的石麒麟，傳得了云居道者的真傳。不是爲了拈花微笑開示大事，無緣無故地開口笑什麼人呢？泥牛徒然在風前嗅，枯木無端在雪裡逢春。面對面地顯現卻都不認識，真是太平時代自由身。』後來因為聽到客人說話，有人領會了他的心意，開懷大笑而逝。唉，讓人畫出笑容的樣子併爲之題贊，難道是隨便的嗎？ 蘇轍被貶官來到南方，用佛法向真凈文禪師（Zhenjing Wen，禪師名）請教。禪師說：『這件事是學不來的，教不來的，必須是當人自己領悟，才能得到領悟。』領悟之後，一切神通變化，都自然具備，不用向外尋求。蘇轍默默地記住了。閱讀《楞嚴經》（Śūraṅgama Sūtra）時，禪師又贈送偈語說：『佛法從來都是付託給大臣，信門'
【English Translation】 Mountains and rivers frequently come into view. Ten years of wind and moon have passed through the autumn season. Who can obtain the elixir of immortality? The realm of Buddha can naturally provide rest. Moreover, there is the agreement of the Lotus Society at Tianchi (Heavenly Pool), when can we hold hands and talk on the mountain peak? (Ji Tan) Master Ji Tan once said that a single copy of the Buddhist 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra) is equivalent to understanding the 'Gen' (☶, Mountain) trigram in the Confucian 'Book of Changes' (I Ching). Alas, the 'Book of Changes' takes the 'Gen' trigram as the essence of the sixty-four hexagrams. 'Gen' symbolizes the mountain, meaning to stop. If we compare it to the sutra's verse 'Stop, stop, no need to speak,' it would be like using a dipper to measure the sea. However, although Master Ji Tan exhaustively studied reason and nature, he recommended Foyin (Foyin, a Chan master) as the head of the Lotus Society. If their paths were different, how could they consult with each other? Chan Master Foyin resided at Jinshan Temple (Jinshan Temple). Su Zhe (Su Zhe, styled Ziyou), the Yellow Gate Attendant, wanted to visit him and first presented a verse: 'Rough sand offered to the Buddha, the Buddha gladly accepts. Strange rocks offered to the monks, the monks do not dislike. Coming from afar empty-handed, what else is needed? Nothing more can be added.' The master responded with a verse: 'It's difficult to put down what's brought empty-handed. The three sages and ten saints gather to watch. If this kind of offering can be enjoyed, wooden horses and clay oxen will also be pleased.' However, Su Zhe and Chan Master Foyin's joy in meeting through this path is different from Du Fu's praise of the monk Zan Gong's elegant interactions. Li Boshi (Li Boshi, a painter) painted a portrait of Chan Master Foyin. The master said, 'Be sure to paint me with a smiling expression.' After it was finished, the master inscribed a praise himself: 'Master Li is a stone Qilin (Chinese unicorn) from heaven, inheriting the true transmission of the Daoist of Yunju. Not for the flower-wielding smile that reveals the great matter, why does he casually smile at anyone? The clay ox vainly sniffs in the wind, the withered tree inexplicably experiences spring in the snow. Facing each other, yet not recognizing, truly a free body in a peaceful era.' Later, upon hearing a guest's words, someone understood his intention and passed away with a hearty laugh. Alas, to have someone paint a smiling expression and inscribe a praise for it, could it be casual? Su Zhe was demoted and came to the South, seeking instruction from Chan Master Zhenjing Wen (Zhenjing Wen, a Chan master) with the Dharma. The master said, 'This matter cannot be learned or taught. It must be personally realized by the individual to be attained.' Once realized, all supernatural powers and transformations are naturally possessed, without needing to seek them externally. Su Zhe silently remembered this. When reading the 'Surangama Sutra' (Śūraṅgama Sūtra), the master gifted him with a verse: 'The Buddha-dharma has always been entrusted to great ministers, the gate of faith'
雖啟悟門扁。直須著眼語言外。字字無非是正經。
公和云。幸作皇朝責罰臣。空諸幻妄扣禪扃。蒙師示與安心法。都合楞嚴十卷經。師然之。
棲賢據山之上游。右倚石壁。左俯流泉。石壁之趾僧堂在焉。長老智遷以六十年。瓦敗木朽。其徒惠遷。力而新之。求道者來。得飲食宴處之藥。無外擾。皆二遷置力而不懈也。夫士居塵垢之中。紛紜之變。日遘於前。而中心未始一日忘道。而況深山之崖。野水之垠。有堂以居。有食以飽。是非寵辱。不接於心耳。而忽焉不省也何哉。孔子曰。朝聞道夕死可矣。今夫驅鶩乎世故。而不聞大道。雖勞沒齒。吾知其無以死也。茍一日聞道。雖則死無餘事矣○真西山。讀至此指謂人曰。巒城公此記。勝如張無盡永安僧堂記。巒城公之言緊切耳○東坡謂李公擇曰。子由為棲賢僧作僧堂記。讀之凜然。覺崖崩飛渭逼人寒冽也。
劉宜翁見佛印。師頗自負。真凈文禪師來游。歸宗至法堂上見劉。劉便問。長老寫戲幾年。凈云。專聽樂官來。劉云我不入這保社。凈云。爭柰即今在場子里。劉擬議。凈拍手云。蝦蟆禪。只跳一跳。坐次。劉指衲衣云。喚作什麼。凈云禪衣。劉云。如何是禪。凈乃抖擻云。抖擻不下。劉默然。凈乃打一下。你伎倆如此。要勘老僧那。劉俯首而
【現代漢語翻譯】 雖說開啟覺悟之門就在眼前，但務必要著眼於語言文字之外的真意。字字句句，無非都是爲了闡明正道。
公和說道：『有幸成為當朝受責罰的臣子，我拋開一切虛幻不實的想法，叩響禪宗的大門。承蒙師父開示安心之法，與《楞嚴經》十卷經文的教義完全相合。』 師父對此表示認可。
棲賢寺位於山的上游，右邊依靠著石壁，左邊俯視著流動的泉水。石壁的腳下，僧人的住所就在那裡。長老智遷經營了六十年，瓦片破敗，木頭朽爛。他的弟子惠遷，盡力修繕一新。求道的人來到這裡，能夠得到飲食安歇的保障，不受外界的干擾，這都是智遷和惠遷盡心盡力而不懈怠的結果。那些居住在塵世中的人，各種紛繁複雜的變故，每天都在眼前發生，但他們的內心卻從未有一天忘記追求真理。更何況是身處深山懸崖，野水岸邊，有房舍可以居住，有食物可以飽腹，世間的榮辱得失，都不能擾亂他們的心神，卻忽然不能覺悟，這是為什麼呢？孔子說：『早上明白了真理，晚上死去都可以。』 如今那些奔波於世俗事務的人，卻聽不到大道，即使辛勞一輩子，我知道他們終究無法真正地死去。如果有一天能夠明白真理，即使死去也沒有什麼遺憾了。
真西山讀到這裡，指著對人說：『巒城公的這篇記，勝過張無盡的《永安僧堂記》。巒城公的話語更加緊要貼切。』 東坡對李公擇說：『子由為棲賢寺的僧人寫的僧堂記，讀起來令人凜然，感覺山崖崩塌，飛流的渭水逼人寒冷。』
劉宜翁拜見佛印禪師，佛印禪師頗為自負。真凈文禪師前來遊歷，到歸宗寺的法堂上拜見劉宜翁，劉宜翁便問：『長老寫戲幾年了？』 真凈文禪師回答說：『專門聽樂官的安排。』 劉宜翁說：『我不加入這保社。』 真凈文禪師說：『怎奈現在就在戲場子里。』 劉宜翁猶豫不決。真凈文禪師拍手說：『蛤蟆禪，只會跳一下。』 坐定之後，劉宜翁指著身上的僧衣說：『這叫什麼？』 真凈文禪師說：『禪衣。』 劉宜翁問：『如何是禪？』 真凈文禪師於是抖動僧衣說：『抖擻不下。』 劉宜翁沉默不語。真凈文禪師便打了他一下，說：『你這點伎倆，也想來勘驗老僧嗎？』 劉宜翁低下了頭。
【English Translation】 Although the gate to enlightenment is right before you, you must focus on the true meaning beyond words. Every word and phrase is nothing but an explanation of the right path.
Gong He said, 'I am fortunate to be a minister punished by the current dynasty. I abandon all illusory thoughts and knock on the door of Zen. I am grateful to my master for teaching me the method of peace of mind, which is completely in line with the teachings of the ten volumes of the Shurangama Sutra.' The master acknowledged this.
Qixian Temple is located upstream of the mountain, leaning against the stone wall on the right and overlooking the flowing spring on the left. At the foot of the stone wall is the monks' residence. Abbot Zhi Qian managed it for sixty years, the tiles were broken, and the wood was rotten. His disciple Hui Qian, tried his best to repair it. Those who seek the Tao come here and can get food and shelter, free from external interference. This is the result of Zhi Qian and Hui Qian's efforts without懈怠. Those who live in the dust of the world, all kinds of complicated changes, happen before their eyes every day, but their hearts have never forgotten the pursuit of truth. Moreover, being in the deep mountains and cliffs, on the edge of wild water, having houses to live in, and having food to eat, the gains and losses of the world cannot disturb their minds, but suddenly they cannot realize it. Why is this? Confucius said, 'If I understand the truth in the morning, I can die in the evening.' Now those who are busy with worldly affairs cannot hear the great Tao, even if they work hard all their lives, I know that they will not truly die. If one day they can understand the truth, even if they die, there will be no regrets.
When Zhen Xishan read this, he pointed to people and said, 'This record of Lord Luancheng is better than Zhang Wujin's 'Yongan Temple Record'. Lord Luancheng's words are more important and pertinent.' Dongpo said to Li Gongze, 'Ziyou wrote a record of the monks' hall for the monks of Qixian Temple. Reading it makes people feel awe-inspiring, and it feels like the cliffs are collapsing and the flying Wei River is chilling.'
Liu Yi Weng visited Zen Master Foyin, who was quite self-satisfied. Zen Master Zhenjing Wen came to visit and went to the Dharma Hall of Guizong Temple to visit Liu Yi Weng. Liu Yi Weng then asked, 'How many years has the elder been writing plays?' Zen Master Zhenjing Wen replied, 'Specially listen to the arrangements of the music officials.' Liu Yi Weng said, 'I will not join this Bao Society.' Zen Master Zhenjing Wen said, 'But now we are in the theater.' Liu Yi Weng hesitated. Zen Master Zhenjing Wen clapped his hands and said, 'Toad Zen, only knows how to jump once.' After sitting down, Liu Yi Weng pointed to the monk's robe and said, 'What is this called?' Zen Master Zhenjing Wen said, 'Zen robe.' Liu Yi Weng asked, 'What is Zen?' Zen Master Zhenjing Wen then shook his monk's robe and said, 'Cannot shake it off.' Liu Yi Weng was silent. Zen Master Zhenjing Wen then hit him and said, 'With your little tricks, you want to examine the old monk?' Liu Yi Weng lowered his head.
已。
太守王文康公曙。見慈照禪師。有偈呈達觀禪師云。政簡絕塵喧。因師開北軒。體微聊示寂。耳重欲忘言。佛祖兩重過。山河一口吞。師今是知者。舍此更誰論。師然之。
李端愿。問達觀穎禪師。人死當何所歸。曰未知生焉知死。李曰。生則某甲已知。師云。生從何來。李擬議。師扭其胸云。只在這裡思量個什麼。李云會也。只知貧程不覺蹉路。師拓開云。百年一夢。今朝方醒。
又問。天堂地獄。必竟是有是無。師云。諸佛尚無說。有眼見空華。太尉就有覓。無水中搓月。堪笑眼前見牢獄。不能心外覓天堂。殊不知忻怖在心。善惡成境。太尉。但了自心。自然無惑。李云。心如何了。答云。善惡都莫思量。復云。心歸何所。師云。請太尉歸宅。李乃飲默而去。
觀察李端懿。問達觀禪師。西方凈土如何得到。師云。即今坐卻雕樑𦘕棟。卻要生西方凈土。是好假不好真。云佛豈是妄也。師云。佛不妄。自是太尉妄。某甲爭得妄。師云。若不妄。何求西方凈土。大凡凈土者。是清凈之性。西方是日落之處。令人作歸投處耳。知歸投處。即是極樂世界也。李致謝而去。
學士刀景純。問達觀。佛教於世間何用。師云。日用少不得。云。作么用。師云。在眼曰見。在耳曰聞。云。干
【現代漢語翻譯】 現代漢語譯本 太守王文康公曙，拜見慈照禪師，呈上一首偈頌給達觀禪師，內容是：『政事簡省，遠離塵世喧囂，因為禪師您開啟了北窗。身體稍微示現寂滅，耳朵沉重得幾乎要忘記言語。佛和祖師的教誨都超越了，山河也被一口吞下。禪師您是知曉這些道理的人，捨棄您還能和誰討論呢？』慈照禪師對此表示贊同。 李端愿問達觀穎禪師：『人死後應當歸向何處？』禪師說：『未知生，焉知死？』李端愿說：『生，我已然知曉。』禪師問：『生從何處來？』李端愿沉吟不語。禪師扭住他的胸口說：『就在這裡思量什麼？』李端愿說：『我明白了，只知道貧困趕路，不覺走錯了路。』禪師放開他說：『百年一夢，今天才醒來。』 李端愿又問：『天堂地獄，究竟是有還是沒有？』禪師說：『諸佛尚且沒有說，有眼之人看見虛幻的空花，太尉卻想去尋找；如同在水中搓磨月亮，毫無結果。可笑的是，眼前明明看見牢獄，卻不能在心外尋找天堂。殊不知喜悅和恐懼都在心中，善與惡形成了境界。太尉，只要明瞭自心，自然就沒有疑惑。』李端愿問：『心如何明瞭？』禪師回答說：『善惡都不要思量。』又問：『心歸向何處？』禪師說：『請太尉歸家。』李端愿於是沉默不語地離開了。 觀察李端懿問達觀禪師：『西方凈土如何才能到達？』禪師說：『現在正坐在雕樑畫棟的屋子裡，卻想要往生西方凈土，這是喜歡假的，不喜歡真的。』李端懿說：『佛難道是虛妄的嗎？』禪師說：『佛不虛妄，是太尉您自己虛妄。』李端懿說：『我怎麼會虛妄呢？』禪師說：『如果不虛妄，為何要求生西方凈土？大凡凈土，是清凈的自性。西方是太陽落山的地方，讓人把它當作歸宿之處罷了。知道歸宿之處，就是極樂世界。』李端懿道謝后離開了。 學士刀景純問達觀禪師：『佛教對於世間有什麼用處？』禪師說：『日常生活中少不了它。』刀景純問：『有什麼用處？』禪師說：『在眼睛就是見，在耳朵就是聞。』刀景純問：『干』
【English Translation】 English version Prefect Wang Wenkang Gongshu visited Chan Master Cizhao and presented a verse to Chan Master Daguan, saying: 'Government affairs are simplified, far from the noise of the world, because you, Master, opened the north window. The body slightly manifests stillness, the ears are so heavy that they almost forget speech. Both Buddha and Patriarch have surpassed, and the mountains and rivers are swallowed in one gulp. You, Master, are the one who knows these principles, who else can I discuss with if not you?' Chan Master Cizhao agreed with this. Li Duanyuan asked Chan Master Daguan Ying: 'Where should a person go after death?' The Chan Master said: 'If you don't know life, how can you know death?' Li said: 'I already know life.' The Chan Master asked: 'Where does life come from?' Li hesitated. The Chan Master grabbed his chest and said: 'What are you thinking about right here?' Li said: 'I understand, I only knew to rush on a poor journey, unaware that I was on the wrong path.' The Chan Master released him and said: 'A hundred years is but a dream, only today have you awakened.' Li Duanyuan further asked: 'Heaven and hell, are they ultimately real or not?' The Chan Master said: 'Even the Buddhas have not spoken about it. Those with eyes see empty flowers, but you, Grand Commandant, want to find them; like rubbing the moon in water, it's fruitless. It's laughable that you clearly see the prison before your eyes, yet you cannot seek heaven outside your mind. You don't realize that joy and fear are in the mind, and good and evil form the realm. Grand Commandant, as long as you understand your own mind, naturally there will be no doubts.' Li asked: 'How can the mind be understood?' The Chan Master replied: 'Do not think about good or evil.' He further asked: 'Where does the mind return to?' The Chan Master said: 'Please, Grand Commandant, return home.' Li then left in silence. Inspector Li Duanyi asked Chan Master Daguan: 'How can one reach the Western Pure Land (Sukhavati)?' The Chan Master said: 'Now you are sitting in a house with carved beams and painted pillars, yet you want to be reborn in the Western Pure Land. This is liking the false and not liking the true.' Li Duanyi said: 'Is the Buddha false?' The Chan Master said: 'The Buddha is not false, it is you, Grand Commandant, who are false.' Li Duanyi said: 'How can I be false?' The Chan Master said: 'If you are not false, why do you seek rebirth in the Western Pure Land? Generally, the Pure Land is the pure nature. The West is the place where the sun sets, making people regard it as a place to return to. Knowing the place to return to is the Land of Ultimate Bliss (Sukhavati).' Li thanked him and left. Scholar Dao Jingchun asked Daguan: 'What is the use of Buddhism in the world?' The Chan Master said: 'It is indispensable in daily life.' Dao Jingchun asked: 'What is its use?' The Chan Master said: 'In the eyes, it is seeing; in the ears, it is hearing.' Dao Jingchun asked: 'Dry'
佛什麼事。師云。若不幹佛事。將何為見聞。云自有眼耳在。師云。雕𦘕一切人。佛皆有耳目。只為無佛了不能見聞。佛是覺義。為有正覺。號之為佛。若無正見。儘是邪解。不用頭戴火𦦨。腳踏蓮花。黃卷赤軸。為佛教耳。景純默然領悟(以上僧寶傳)。
端獅子者。吳興人。始見弄師子。發明心要。住西余山。能誦法華經。湖人爭延之。得錢一百。乃開帙目誦數句。持錢而去。好歌漁父辭。丞相章子厚請升座。命俞秀老作疏云。七帙之蓮經未誦。一聲之漁父先聞。端聽至此。以手揶揄曰。止止。乃坐引聲吟曰。本是瀟湘一釣客。自東自西自南北。大眾雜然稱善。端[(廠@?)*頁]笑云。我觀法王法。法王法如是。下座。
𥘿少游聞其風。一日端至高郵。𥘿請就廣惠寺升座。以手自指。天上無雙月。人間只一僧。一堂風冷淡。千古意分明。少游首脂北。熙寧間。富鄭公鎮亳州。迎致穎川華嚴颙禪師。請升座。公見其顧[(ㄙ/月)*頁]。如象王迴旋。公微有得。乃趍方丈。命侍僧為入室。師見即云。相公已入。富弼猶在外。公聞汗流浹背。即大悟心要。及致仕居洛。以頌寄颙得法師圓照禪師云。因見颙師悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。書曰。弼留心祖道。為日已久
【現代漢語翻譯】 現代漢語譯本： 僧人問：什麼是佛事？ 禪師說：如果不做佛事，用什麼來見聞呢？ 僧人說：我自有眼耳存在。 禪師說：你真是個雕塑出來的人！所有的佛都有耳目，只因爲沒有佛性，所以不能見聞。佛是覺悟的意思，因為有了真正的覺悟，才被稱為佛。如果沒有正確的見解，一切都是邪解。不要以為頭戴火焰，腳踏蓮花，手捧經書，就是佛法了。 景純聽后默默領悟。（以上出自《僧寶傳》）
端獅子，吳興人。最初看到別人表演弄獅子，從而發明了心要。住在西余山，能誦《法華經》。湖州人爭相邀請他。得到一百文錢，就打開經書唸誦幾句，拿著錢離開了。他喜歡唱漁父的歌。丞相章子厚請他升座說法，命俞秀老寫疏文說：『七卷的《蓮經》還沒誦完，一聲漁父的歌就先聽到了。』端獅子聽到這裡，用手揶揄道：『停停。』於是坐下，引聲吟唱道：『本是瀟湘一釣客，自東自西自南北。』大眾紛紛稱讚。端獅子笑著說：『我看佛法的真諦，佛法的真諦就是這樣。』然後下座。
秦少游聽說了他的名聲。一天，端獅子來到高郵，秦少游請他在廣惠寺升座說法。端獅子用手指著自己，說道：『天上無雙月，人間只一僧。一堂風冷淡，千古意分明。』 秦少游把首脂向北。 熙寧年間，富鄭公鎮守亳州，迎請穎川華嚴颙禪師。請他升座說法。富鄭公見他顧盼之間，如象王迴旋，心中略有所得。於是快步走向方丈室，命侍僧為他通報入室求教。禪師見到他立刻說：『相公已經入門了，只是富弼還在門外。』富鄭公聽了，汗流浹背，立刻大悟心要。等到致仕隱居洛陽，寫了一首頌寄給颙禪師的弟子圓照禪師，說：『因為見到颙師而悟入很深，才得以傳承老師的心法。東南一帶不要再說江山遙遠，（我）面對靈光和妙音。』 書信中說：富弼留心祖師的道法，已經很久了。
【English Translation】 English version: A monk asked: 'What is Buddhist practice?' The master said: 'If not engaging in Buddhist practice, what would you use to see and hear?' The monk said: 'I have my own eyes and ears.' The master said: 'You are truly a sculpted person! All Buddhas have eyes and ears, but it is only because of the absence of Buddha-nature that one cannot see and hear. Buddha means enlightenment; it is because of true enlightenment that one is called Buddha. If there is no correct understanding, everything is a distorted interpretation. Do not think that wearing flames on your head, stepping on lotus flowers, and holding scriptures are what Buddhism is about.' Jingchun silently understood after hearing this. (The above is from 'Biographies of Monks')
Duan Shizi (Duan the Lion), a person from Wuxing. He initially saw someone performing lion dances and from that, he developed the essence of his mind. He lived in Xiyu Mountain and could recite the 'Lotus Sutra'. People from Huzhou competed to invite him. Upon receiving one hundred coins, he would open the scripture, recite a few sentences, and leave with the money. He liked to sing the songs of fishermen. Chancellor Zhang Zihou invited him to ascend the seat and preach, ordering Yu Xiulao to write a preface saying: 'The seven fascicles of the 'Lotus Sutra' have not yet been recited, but the song of a fisherman is heard first.' Duan Shizi, upon hearing this, gestured with his hand and said: 'Stop, stop.' Then he sat down and chanted aloud: 'Originally a fisherman from Xiaoxiang, from east to west, from south to north.' The crowd praised him. Duan Shizi smiled and said: 'I see the truth of the Dharma King, the Dharma King's truth is like this.' Then he descended from the seat.
Qin Shaoyou heard of his reputation. One day, Duan Shizi came to Gaoyou, and Qin Shaoyou invited him to ascend the seat and preach at Guanghui Temple. Duan Shizi pointed to himself and said: 'In the heavens, there is no second moon; in the human world, there is only one monk. The atmosphere in the hall is cold and indifferent, but the meaning of the ages is clear.' Qin Shaoyou turned his head north. During the Xining era, Fu Zheng Gong (Duke Fu), garrisoned Bozhou, welcomed Chan Master Yong of Huayan from Yingchuan. He invited him to ascend the seat and preach. Duke Fu saw his gaze, like an elephant king turning around, and gained some understanding in his heart. So he quickly walked to the abbot's room, ordering the attendant monk to announce his request to enter for instruction. The Chan Master, upon seeing him, immediately said: 'Your Excellency has already entered, but Fu Bi is still outside.' Duke Fu, upon hearing this, broke into a sweat and immediately had a great awakening of the mind's essence. When he retired and lived in Luoyang, he wrote a verse and sent it to Yuanzhao Chan Master, a disciple of Yong Chan Master, saying: 'Because I saw Master Yong, I entered deeply, and was able to inherit the teacher's mind. The southeast need not say that the landscape is far away, (I) face the spiritual light and wonderful sound.' The letter said: Fu Bi has been mindful of the ancestral path for a long time.
。常恨不遇明眼人。開發蒙陋。雖久聞盛德。而無由瞻謁。昨幸出守毫。社與穎川境連。因里人張比部景山。請颙師下訪。相聚幾一月。以慈悲方便之力。令有悟處。會結夏日逼。四月初遽且歸穎。其于揩磨淘汰。則殊未有功。衰病相仍。昏鈍難入。昔古靈師所謂。不謂不期臨老。得聞極則事。見之於弼今日矣。天幸天幸。弼雖得法于颙師。然本源由老和尚而來。宗派甚的必須。亦欲成持。更望垂慈攝受。遠賜接引。未至令至。即為南嶽下龐蘊。百丈下裴休。何以異哉(言行錄)。
司馬溫公。一日薄暮。見康節曰。明日僧修颙開堂說法。鄭公欲偕行聽之。鄭公貧佛已不可勸。鄭公果往。于理未便。光後進不散言。先生曷不止之。康節云。恨聞之晚矣。明日鄭公果往。后康節見公謂曰。三命公公不起。一僧開堂。公乃出。鄭公驚曰。弼未知思也(同前)故吏呂大臨。與叔奏記于公曰。大臨開之。古者三公無職事。惟有德者居之。大道未明。人趍異學。不入于釋。則入于莊老。疑聖人為未盡。輕禮義為不足學。是致人倫不明。萬物憔悴。此大人老成。惻隱存心之時。以道自任。振壞俗。在公之力。宜無難矣。若夫移精變氣。務求長生。此山谷避世之士。獨善其身之所好。豈世之所望于公者哉。公笑而弗答。
【現代漢語翻譯】 現代漢語譯本：我常常遺憾沒有遇到有眼光的人，來啓發我這愚昧淺陋之人。雖然很久就聽說過您盛大的德行，卻沒有機會拜見。昨天有幸出任毫州的太守，而毫州與穎川相鄰。因此通過當地人張比部景山的引薦，邀請颙師前來拜訪，相聚了將近一個月，師父以慈悲方便的力量，使我有所領悟。適逢結夏安居，四月初我便匆忙返回穎川，對於洗滌磨練自己，實在還沒有什麼功效。我年老體衰，頭腦昏鈍難以開悟。以前古靈禪師曾說：『沒想到臨老之時，能夠聽聞最究竟的道理。』這在今天的我身上應驗了。真是幸運啊，真是幸運。我雖然從颙師那裡得到了佛法，但本源還是從老和尚那裡來的。宗派的傳承非常明確，我必須繼承下去。更希望您能慈悲攝受，遠遠地接引我，使我能夠達到開悟的境界，就像南嶽下的龐蘊（Pang Yun，唐代著名居士），百丈下的裴休（Pei Xiu，唐朝宰相，佛教護法）一樣，又有什麼區別呢？（出自《言行錄》） 司馬溫公（Sima Guang，北宋政治家、史學家）。有一天傍晚，見到康節（Shao Yong，北宋理學家）說：『明天僧人修颙（Xiu Yong，僧人）要開堂說法，鄭公（未指明）想要一同前去聽講，鄭公迷戀佛教已經無法勸阻，鄭公如果真的去了，于理不合。您是後輩不應該亂說話，先生您為什麼不去阻止他呢？』康節說：『可惜我聽到這件事太晚了。』第二天鄭公果然去了。後來康節見到司馬溫公說：『多次任命您為三公您都不就任，一個僧人開堂說法，您卻去了。』鄭公驚訝地說：『我沒有考慮到這些啊。』（出自《同前》）以前的下屬呂大臨（Lü Dalin，北宋官員、金石學家），與叔父一同上書給司馬溫公說：『大臨冒昧地說，古代的三公沒有具體的職事，只有有德行的人才能擔任。大道沒有闡明，人們都去追求不同的學說，不信奉佛教，就信奉道家老莊。懷疑聖人的學說沒有窮盡真理，輕視禮義認為不值得學習。這才導致人倫關係不明，萬物都顯得憔悴。現在正是您這樣德高望重的老臣，以慈悲之心，以道義為己任，匡正敗壞的社會風俗的時候，這對您來說應該不難。至於那些轉移精氣，務求長生的做法，是那些隱居山谷的避世之士，獨自修身養性的愛好，這難道是世人對您的期望嗎？』司馬溫公笑著沒有回答。
【English Translation】 English version: I often regret not encountering a discerning person to enlighten my ignorance and shallowness. Although I have long heard of your great virtue, I have had no opportunity to pay my respects. Yesterday, I was fortunate enough to be appointed as the prefect of Haozhou, which borders Yingchuan. Therefore, through the introduction of Zhang Jing Shan, a local official, I invited Master Yong to visit, and we spent nearly a month together. With the power of compassion and skillful means, the master enabled me to have some understanding. Coinciding with the summer retreat, I hurriedly returned to Yingchuan in early April, and I have not yet made much progress in cleansing and refining myself. I am old and weak, and my mind is dull and difficult to enlighten. As the ancient Zen master Gu Ling once said, 'I never expected to hear the ultimate truth in my old age.' This has come true for me today. How fortunate, how fortunate. Although I received the Dharma from Master Yong, its origin comes from the old monk. The lineage is very clear, and I must carry it on. I further hope that you will compassionately accept and guide me from afar, so that I may attain enlightenment, just like Pang Yun (a famous lay Buddhist of the Tang Dynasty) under Nanyue and Pei Xiu (a Tang Dynasty prime minister and protector of Buddhism) under Baizhang. What difference would there be? (From 'Sayings and Deeds') Sima Guang (a politician and historian of the Northern Song Dynasty) saw Kangjie (Shao Yong, a Neo-Confucianist of the Northern Song Dynasty) one evening and said, 'Tomorrow, the monk Xiu Yong (a monk) will be giving a Dharma talk, and Zheng Gong (unspecified) wants to go and listen. Zheng Gong is obsessed with Buddhism and cannot be dissuaded. If Zheng Gong really goes, it would be inappropriate. You are a junior and should not speak carelessly. Why don't you stop him?' Kangjie said, 'It's a pity I heard about this too late.' The next day, Zheng Gong indeed went. Later, Kangjie saw Sima Guang and said, 'You have been appointed as one of the Three Dukes many times, but you have not accepted the position. Yet, you go to listen to a monk giving a Dharma talk.' Zheng Gong was surprised and said, 'I did not consider these things.' (From 'Ibid.') Lü Dalin (an official and epigrapher of the Northern Song Dynasty), a former subordinate, and his uncle jointly wrote to Sima Guang, saying, 'Dalin presumes to say that in ancient times, the Three Dukes had no specific duties, and only those with virtue could hold the position. The Great Way has not been clarified, and people pursue different doctrines. If they do not believe in Buddhism, they believe in Taoism and Lao-Zhuang. They doubt that the teachings of the sages have exhausted the truth, and they despise rituals and righteousness, thinking they are not worth learning. This leads to unclear human relationships and a withered world. Now is the time for a respected elder like you to take responsibility for the Way with a compassionate heart and rectify the corrupt customs. This should not be difficult for you. As for those who transfer essence and seek longevity, that is the hobby of hermits who live in seclusion in the mountains, cultivating themselves alone. Is this what the world expects of you?' Sima Guang smiled and did not answer.
公因張比部隱之。以勢位凌衲子。乃與之書曰。禪家者流。見事枝蔓不徑直者。謂之葛藤。往往鄙誚。遂著葛藤歌。載於集中。弼固曾見其所以。乃試與之商確。不知如何。大抵俗人與僧人。性識紐□□□差別。其事蹟甚有不同處。且僧人。自小出家。早已看經日久。聞見皆是佛事。及剃髮后。結伴行腳。要到處便到。參禪問道之外。群眾見聞博約。又復言說眼目薰蒸。忽遇一明眼人。才撥著立。便有個見處。卻將前後。凡所見聞。自行證據。豈不明白暢快者哉。吾輩俗士。自幼少為世事浸漬。及長大。娶妻養子。經營衣食。奔走仕宦。黃卷赤軸。往往未曾入手。雖乘閑閱玩。只是資談柄而已。何曾徹空其理。且士農工商。各為業以纏縛。那知有叢林法席。假使欲云參問。何由去得。何處有結伴遊山。參禪問道。及眾博約乎。一明眼人。偶然因事遭際。且無一味工夫。所問能有多少。所得能有幾何。復無所問所見。自作證據。更不廣行探討。深如鉆仰。才得一言半句。殊未明瞭。便乃目視雲漢。鼻孔遼天。自謂我已超佛越祖。千聖齊立下風。佛經禪冊。都不一顧。以避葛藤之誚。弼之愚見。深恐也然也。弼不學禪則已。若已辦身心學之。須是周旋委曲。深鉤遠索。透頂透底。徹骨徹髓。一切現成。光明潔凈。絕塵許
【現代漢語翻譯】 現代漢語譯本 張比部隱之仗著權勢地位，輕慢出家人。於是公寫信給他，信中說：『禪宗一類人，看待事物枝節橫生，不直截了當的，就叫做葛藤。』（隱之）常常鄙視嘲笑（禪宗）。於是寫了《葛藤歌》，收錄在文集中。我（弼）早就知道其中的緣由。於是試著與他商榷，不知道結果如何。大概世俗之人與僧人，在性情見識上有著根本的差別，他們的經歷也有很多不同之處。而且僧人，從小就出家，很早就開始讀經，耳聞目睹的都是佛事。等到剃度之後，結伴遊方，想去哪裡就去哪裡。除了參禪問道之外，還能從大眾那裡廣泛地見識和了解各種事物，又通過言語交流來啓發智慧。如果遇到一位有眼力的明師，稍微指點一下，就能有所領悟。然後將前後所見所聞，自己加以印證，豈不是明白暢快嗎？我們這些世俗之人，從小就被世俗事務浸染。等到長大后，娶妻生子，經營衣食，奔波于仕途。佛經道藏，往往沒有機會接觸。即使有空閑翻閱，也只是作為談資而已，何曾徹底領悟其中的道理。而且士農工商，各自被自己的職業所束縛，哪裡知道有叢林道場這樣的地方。即使想要去參訪請教，又怎麼能去得了？哪裡有機會結伴遊山，參禪問道，以及與大眾廣泛交流呢？即使偶然因為某些事情遇到一位明師，又沒有深入持久的修行，所問的問題又能有多少，所得到的又能有多少呢？又沒有通過所問所見，自己加以印證，更不廣泛地探討和深入地研究。才得到一言半句，還沒有完全明白，就自以為是，目空一切，自認為已經超越了佛祖，讓千聖都甘拜下風。佛經禪籍，都不屑一顧，以此來避免被人嘲笑為葛藤。我的愚見，深恐也是這樣啊。我不學禪也就罷了，如果已經下定決心修身養性學習禪法，就必須周全委婉，深入地探究和廣泛地尋求，徹底地瞭解，從內到外，從骨髓到靈魂，一切現成，光明潔凈，遠離塵埃。』 English version Zhang Yin-zhi (Bureau Chief Zhang), relying on his power and position, disdained Buddhist monks. Therefore, Gong wrote him a letter, saying: 'Those of the Chan (Zen) school, who see things as branching and indirect, are called 'Katzu' (entanglement).』 (Yin-zhi) often despised and ridiculed (Chan). So he wrote the 'Katzu Song,' which was included in his collection. I (Bi) have long known the reason for this. So I tried to discuss it with him, but I don't know what the result will be. Generally speaking, there are fundamental differences in the nature and understanding between secular people and monks, and their experiences are also very different. Moreover, monks leave home at a young age and begin studying the scriptures early, and what they hear and see are all Buddhist affairs. After being ordained, they travel together, going wherever they want. In addition to practicing Chan and seeking the Tao (path), they can also broadly see and understand various things from the masses, and enlighten their wisdom through verbal communication. If they encounter a wise teacher with insight, a slight guidance can lead to some understanding. Then, they verify what they have seen and heard before and after, which is not clear and pleasant? We secular people are immersed in secular affairs from a young age. When we grow up, we marry and have children, manage food and clothing, and rush to officialdom. Buddhist scriptures and Taoist texts are often not available. Even if we read them in our spare time, it is only as a source of conversation, and we have never thoroughly understood the principles. Moreover, scholars, farmers, workers, and merchants are each bound by their own professions, and how do they know that there are places like monasteries and Dharma seats. Even if they want to visit and ask for advice, how can they go? Where is there an opportunity to travel in the mountains together, practice Chan, seek the Tao, and communicate widely with the masses? Even if they accidentally encounter a wise teacher because of certain things, they do not have deep and lasting practice, and how much can they ask, and how much can they get? They do not verify what they have asked and seen, and do not extensively explore and deeply study. They only get a word or half a sentence, and they are not completely clear, so they are self-righteous, arrogant, and think that they have surpassed the Buddhas and ancestors, and that the thousand sages are willing to bow down. They disdain Buddhist scriptures and Chan books, in order to avoid being ridiculed as Katzu. In my humble opinion, I am afraid that this is also the case. It's okay if I don't study Chan, but if I have made up my mind to cultivate myself and learn Chan, I must be thorough and tactful, deeply explore and widely seek, thoroughly understand, from the inside to the outside, from the bone marrow to the soul, everything is ready-made, bright and clean, and far away from the dust.'
【English Translation】 Gong wrote a letter to Zhang Bi-bu Yin-zhi (張比部隱之, Vice Minister Zhang Yin-zhi), who relied on his power and position to bully Buddhist monks, saying: 'Those of the Chan (禪, Zen) school, who see things as branching and indirect, are called 'Ge Teng' (葛藤, Katzu, entanglement).』 (Yin-zhi) often despised and ridiculed (Chan). So he wrote the 'Ge Teng Ge' (葛藤歌, Katzu Song), which was included in his collection. Bi (弼, the author) had long known the reason for this. So he tried to discuss it with him, but he didn't know what the result would be. Generally speaking, there are fundamental differences in the nature and understanding between secular people and monks, and their experiences are also very different. Moreover, monks leave home at a young age and begin studying the scriptures early, and what they hear and see are all Buddhist affairs. After being ordained, they travel together, going wherever they want. In addition to practicing Chan and seeking the Tao (道, path), they can also broadly see and understand various things from the masses, and enlighten their wisdom through verbal communication. If they encounter a wise teacher with insight, a slight guidance can lead to some understanding. Then, they verify what they have seen and heard before and after, which is not clear and pleasant? We secular people are immersed in secular affairs from a young age. When we grow up, we marry and have children, manage food and clothing, and rush to officialdom. Buddhist scriptures and Taoist texts are often not available. Even if we read them in our spare time, it is only as a source of conversation, and we have never thoroughly understood the principles. Moreover, scholars, farmers, workers, and merchants are each bound by their own professions, and how do they know that there are places like monasteries and Dharma seats. Even if they want to visit and ask for advice, how can they go? Where is there an opportunity to travel in the mountains together, practice Chan, seek the Tao, and communicate widely with the masses? Even if they accidentally encounter a wise teacher because of certain things, they do not have deep and lasting practice, and how much can they ask, and how much can they get? They do not verify what they have asked and seen, and do not extensively explore and deeply study. They only get a word or half a sentence, and they are not completely clear, so they are self-righteous, arrogant, and think that they have surpassed the Buddhas and ancestors, and that the thousand sages are willing to bow down. They disdain Buddhist scriptures and Chan books, in order to avoid being ridiculed as Ge Teng. In my humble opinion, I am afraid that this is also the case. It's okay if I don't study Chan, but if I have made up my mind to cultivate myself and learn Chan, I must be thorough and tactful, deeply explore and widely seek, thoroughly understand, from the inside to the outside, from the bone marrow to the soul, everything is ready-made, bright and clean, and far away from the dust.'
凝翳。方敢下濦之之書。此事不是小小。直要脫卻無始劫來。生死根本。與管生死底。閻羅老子作抵敵始得。不可聽閑人長語。以當參學。使自隨瞞去也。祝祝(以上言行錄並紀談)。
公居相。封韓國文忠公。致仕家居。日深究佛學。嘗參悟本與華嚴颙師。以徹證了悟處。每見於辭氣。嘻貴極人臣。頓明此事。可謂沒量大人矣。隱之之書。深切著明。又能講法義于圓照師。陳敘宗派。援古靈師臨老得聞極則事以自謂。豈欺人哉。
丞相張公商英。漕江西。謁東林照覺總禪師。詰其所見處。與己符合。乃印之曰。吾得法弟子慈古鏡住玉溪。亦可與語。又龔德莊說兜率悅。聦明可人。張因按部過分寧。諸禪出迎。先致敬玉溪慈。次諸山。后問悅師曰。聞公善文章。悅大笑曰。運使失一隻眼了也。從悅臨濟九世孫。對運使論文章。正如運使對某論禪也。無盡不然其說。乃強屈指曰。是九世也。先一日。兜率夢。日輪昇天。被悅以手搏取。乃運轉之義。聞運使非久過此。吾當深錐痛劄。若肯回頭。吾門之幸事。首座云。今時士大夫。受人取奉慣。恐發惡別生事也。悅曰。正使煩惱只退得。我院別無事也。無盡問取玉溪幾許。曰十五里。兜率曰。五里日稍晚。宿兜率。無盡與悅語次。稱賞東林。悅未肯其說。無盡
【現代漢語翻譯】 現代漢語譯本：
凝翳（凝結的陰影）。方才敢於寫下深奧的書籍。這件事不是小事。直接要脫離無始劫以來的生死根本，與掌管生死的閻羅老子作對抗才能成功。不可聽信閑人的長篇大論，以此當作參禪學習，使自己被矇蔽過去。祝祝（以上出自言行錄和紀談）。
文忠公（謚號）在擔任宰相期間，被封為韓國文忠公。辭官退休在家，每日深入研究佛學。曾經參悟本禪師和華嚴颙禪師，以徹底證悟之處，常常表現在言辭和氣度上。唉，貴為極品人臣，卻能頓悟此事，真可謂是沒量大人啊。隱之的書，深刻而明確地闡明了佛理。又能在圓照禪師處講解佛法要義，陳述宗派傳承。引用古靈禪師臨終才聽到極則之事的例子來表明自己，難道會欺騙人嗎？
丞相張商英，擔任漕運使巡視江西時，拜訪東林照覺總禪師，詰問他所見之處，發現與自己相符，於是印可他說：『我的得法弟子慈古鏡住在玉溪，也可以與他談論。』又有龔德莊說兜率悅禪師，聰敏可愛。張商英因此按部就班地經過分寧，各禪寺的僧人出來迎接。先向玉溪慈禪師致敬，然後是各山頭的僧人，最後問悅禪師說：『聽說您擅長文章。』悅禪師大笑道：『運使您少了一隻眼睛啊！』悅禪師是臨濟宗第九世孫，在運使面前談論文章，正如運使在我面前談論禪一樣。無盡禪師不認同他的說法，於是勉強屈指計算說：『是第九世。』前一天，兜率悅禪師做夢，夢見日輪升上天空，被他用手搏取，這是運轉的含義。聽說運使不久將經過這裡，我應當用深錐痛札的方式來點醒他。如果肯回頭，是我們門下的幸事。』首座說：『現在士大夫，習慣了被人奉承，恐怕會發怒另外生事。』悅禪師說：『即使煩惱只退了一點點，我院裡也不會有其他事。』無盡禪師問到玉溪有多遠，回答說：『十五里。』兜率悅禪師說：『五里路天色稍晚，就在兜率寺住宿吧。』無盡禪師與悅禪師交談時，稱讚東林寺，悅禪師不太認可他的說法。
【English Translation】 English version:
Coagulated shadows. Only then dare to write profound books. This matter is not trivial. It directly requires breaking free from the root of birth and death since beginningless kalpas, and confronting Yama (the King of Hell) who governs life and death to succeed. One must not listen to the lengthy talks of idle people, taking them as Chan study, allowing oneself to be deceived. Congratulations, congratulations (the above is from Records of Words and Deeds and Anecdotes).
Duke Wenzhong (posthumous title), while serving as Prime Minister, was enfeoffed as Duke Wenzhong of Korea. After retiring and living at home, he deeply studied Buddhism every day. He once consulted with Chan Master Ben and Chan Master Huayan Yong, and his thorough understanding was often expressed in his words and demeanor. Alas, being an extremely high-ranking official, yet able to suddenly understand this matter, he can truly be called an immeasurable great person. The book of Yin Zhi deeply and clearly elucidates Buddhist principles. He was also able to explain the essential meanings of the Dharma to Chan Master Yuanzhao, and expound on the lineage transmission. He cited the example of Chan Master Guling hearing about the ultimate truth only at the end of his life to express himself, how could he deceive people?
Prime Minister Zhang Shangying, serving as the Transport Commissioner inspecting Jiangxi, visited Chan Master Zong of Donglin Zhaojue Monastery, questioning him about his insights, and found them to be in accordance with his own. Therefore, he affirmed him, saying: 'My Dharma-inheriting disciple Ci Gujing lives in Yuxi, and you can also discuss with him.' Also, Gong Dezhuang spoke of Chan Master Yue of Doushuai Monastery, who was intelligent and likable. Zhang Shangying therefore passed through Fenning according to his itinerary, and the monks from various Chan monasteries came out to greet him. He first paid respects to Chan Master Ci of Yuxi, then the monks from various mountains, and finally asked Chan Master Yue, saying: 'I heard that you are good at writing.' Chan Master Yue laughed loudly, saying: 'Commissioner, you are missing an eye!' Chan Master Yue was a ninth-generation descendant of the Linji (Rinzai) lineage, discussing writing in front of the Commissioner, is just like the Commissioner discussing Chan in front of me. Chan Master Wujin did not agree with his statement, so he reluctantly counted on his fingers, saying: 'It is the ninth generation.' The day before, Chan Master Yue of Doushuai Monastery had a dream, dreaming that the sun rose into the sky, and he grabbed it with his hand, this is the meaning of rotation. I heard that the Commissioner will be passing by here soon, I should awaken him with a sharp awl and painful pricks. If he is willing to turn back, it would be a fortunate event for our lineage.' The head monk said: 'Nowadays, scholar-officials are accustomed to being flattered, I am afraid they will get angry and cause trouble.' Chan Master Yue said: 'Even if the afflictions are only reduced a little, there will be no other trouble in my monastery.' Chan Master Wujin asked how far Yuxi was, and the answer was: 'Fifteen li.' Chan Master Yue of Doushuai Monastery said: 'Five li, the sky is getting late, let's stay overnight at Doushuai Monastery.' While Chan Master Wujin was talking with Chan Master Yue, he praised Donglin Monastery, but Chan Master Yue did not quite agree with his statement.
乃題擬瀑布軒略云。不向廬山尋落處。像王鼻孔謾遼天。意譏其不肯東林也。公徐語及宗門事。悅曰。今日與運使人事已困。珍重睡去。至更深。悅起來。與無盡論此事。焚香請十方諸佛作證。東林既印可運使。運使于佛祖言教。有少疑否。公云。有。悅曰。疑何等語。曰。疑香林獨腳頌。德山托缽因緣。悅云。既於此有疑。其餘安得無疑。只如末後句是有耶是無耶。公曰有。悅大笑。歸方丈。閉卻門。無盡一夜睡不交睫。至五鼓。下床觸翻蹋床。忽省得。有頌云。鼓寂鐘沉托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭它受記來。遂扣方丈門云。某已捉得賊了。悅云。贓物在什麼處。公無語。悅云。都運且去。來日相見。翌日公舉前話。悅乃謂公曰。參禪只是命根不斷。依語生解。氣喂力微。不覺墮在聲色區宇。如是之說。公已得悟。然至極微細處。使人不覺不知。須要是非情盡。凡聖皆除。轉腳出邪途也。作偈為證。等閑行處。步步皆如。錐居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪途。了非逆順。不犯工夫。公曰。一著當頭。極則任運。東西南北。須知別有。洪爐對面。橫翻背
【現代漢語翻譯】 現代漢語譯本： 於是我擬了一篇題為《瀑布軒》的短文，其中有這樣的句子：『不向廬山尋落處，像王鼻孔謾遼天。』意思是譏諷他不肯去東林寺。後來，我慢慢地和他談論宗門的事情。悅禪師說：『今天應付運使的人事已經很疲憊了，請允許我好好睡一覺。』到了深夜，悅禪師起身，和無盡禪師討論這件事，焚香請十方諸佛作證，問：『既然東林寺已經認可了運使，那麼運使對於佛祖的言教，還有什麼懷疑嗎？』我說：『有。』悅禪師問：『懷疑什麼話？』我說：『懷疑香林獨腳頌和德山托缽的因緣。』悅禪師說：『既然對這些有懷疑，那麼其他的怎麼可能沒有懷疑呢？就說末後一句，是有還是沒有呢？』我說：『有。』悅禪師大笑，回到方丈室，關上門。無盡禪師一夜沒睡好，到了五更天，下床時不小心踢翻了床，忽然醒悟，想起一首偈子說：『鼓寂鐘沉托缽回，巖頭一拶語如雷。果然只得三年活，莫是遭它受記來。』於是敲方丈室的門說：『我已經抓住賊了。』悅禪師問：『贓物在哪裡？』我無話可說。悅禪師說：『都運先回去吧，明天再見。』第二天，我提起前一天的話，悅禪師就對我說：『參禪只是命根不斷，依語生解，氣喂力微，不知不覺墮在聲色**宇中。』像你這樣說，你已經有所領悟了，然而在極其細微的地方，使人不知不覺，必須要是非情盡，凡聖皆除，轉腳出邪途才行。』於是作了一首偈子作為證明：『等閑行處，步步皆如，錐居聲色，寧滯有無。一心靡異，萬法非殊。休分體用，莫擇精粗。臨機不礙，應物無拘。是非情盡，凡聖皆除。誰得誰失，何親何疏。拈頭作尾，指實為虛。翻身魔界，轉腳邪途。了非逆順，不犯工夫。』我說：『一著當頭，極則任運，東西南北，須知別有，洪爐對面，橫翻背。
【English Translation】 English version: Then I drafted a short essay entitled 'Waterfall Pavilion', which included the sentence: 'Not seeking the falling place at Mount Lu (Lushan), the elephant king's (Xiang Wang) trunk vainly spans the sky.' This was meant to mock his unwillingness to go to Donglin Temple (Donglin Si). Later, I slowly discussed matters of the Chan school with him. Chan Master Yue (Yue Chanshi) said, 'Today, dealing with the affairs of the transport commissioner (Yunshi) has exhausted me. Please allow me to have a good sleep.' In the deep of night, Chan Master Yue arose and discussed this matter with Wujin (Wujin Chanshi), burning incense and asking the Buddhas of the ten directions to bear witness, asking: 'Since Donglin Temple has already approved of the transport commissioner, does the transport commissioner still have any doubts about the Buddha's teachings?' I said, 'Yes.' Chan Master Yue asked, 'What words do you doubt?' I said, 'I doubt Xianglin's (Xianglin) one-legged verse and the karmic connection of Deshan's (Deshan) begging bowl.' Chan Master Yue said, 'Since you have doubts about these, how can you not have doubts about the others? Just take the last sentence, is it existent or non-existent?' I said, 'Existent.' Chan Master Yue laughed loudly and returned to his abbot's chamber, closing the door. Chan Master Wujin couldn't sleep well all night. At the fifth watch, when getting out of bed, he accidentally kicked over the bed, and suddenly awakened, recalling a verse that said: 'The drum is silent, the bell is still, returning with the begging bowl, Yan Tou's (Yan Tou) one push, words like thunder. Indeed, he only lived for three more years, could it be that he received a prophecy?' So he knocked on the door of the abbot's chamber and said, 'I have already caught the thief.' Chan Master Yue asked, 'Where is the stolen goods?' I had nothing to say. Chan Master Yue said, 'Transport Commissioner, please go back for now, we will meet again tomorrow.' The next day, I brought up the previous day's conversation, and Chan Master Yue said to me, 'Practicing Chan is just the continuous life-root, relying on words to generate understanding, the breath feeds the strength is weak, unknowingly falling into the realm of sound and color. Speaking like you do, you have already gained some understanding, but in extremely subtle places, it makes people unaware, it is necessary to exhaust the emotions of right and wrong, eliminate both the mundane and the sacred, and turn your feet out of the wrong path.' So he composed a verse as proof: 'Walking casually, every step is like this, dwelling narrowly in sound and color, rather stagnating in existence or non-existence. One mind is not different, all phenomena are not distinct. Stop dividing essence and function, do not choose the refined or the coarse. Facing the opportunity, there is no obstruction, responding to things without restraint. The emotions of right and wrong are exhausted, both the mundane and the sacred are eliminated. Who gains, who loses, what is close, what is distant. Picking up the head as the tail, pointing to the real as the false. Turning the body in the demon realm, turning the feet on the wrong path. Understanding neither opposition nor compliance, not committing to effort.' I said, 'One move at the head, the ultimate is natural, east, west, north, south, you must know there is something else, facing the great furnace, turning over the back.
擲。出沒縱橫。逆順不離。如今光影。若還喚作老爺。曾柰娘娘不認。公邀師至建昌。途中一一伺察。有十偈。敘其事。師亦十偈酬之。元祐八年八月也○師有三關。公頌之。一曰。撥草參玄只圖見性。只今上人性在什麼處。公曰。陰陰夏木杜䳌鳴。日破浮雲宇宙清。莫對曾參問曾晢。情知孝子諱爺名。二曰。識得自性方脫生死。眼光落時作么生脫。公曰。人間鬼使符來取。天上華冠色正萎。好筒轉身時節子。莫教閻老等閑知。三曰。脫得生死便知去處。四大一分時向甚麼處去。公曰。鼓合東村李大妻。西風曠野淚沾衣。碧蘆紅蓼江南岸。卻作張三坐釣磯○師初首眾于廬山。棲賢洪帥熊伯通。請住兜率五年。一日說偈云。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而逝。
無盡與大洪恩禪師。以禪教之要。相與徴語(云云)。答云。伏蒙剖示。清涼臨濟公案(云云)。去此二途。如何即是。彼上人者。難為酎對。只應倒走三千里。如別紙故敘。乃罄此情也。恩乃別紙示之。無盡于封來白紙上。書偈寄恩曰。不須倒走三千里。何必重科三十藤。儘是河沙真寶藏。夜寒挑盡讀書燈。恩疏為四偈答之。不須倒走三千里。浩浩清波平地起。百尺竿頭笑不休。臨濟德山徒側耳(一)。何必重科三十藤。放行把住此為
【現代漢語翻譯】 現代漢語譯本 擲。出沒縱橫。逆順不離。如今光影。若還喚作老爺。曾柰娘娘不認。公邀師至建昌。途中一一伺察。有十偈。敘其事。師亦十偈酬之。元祐八年八月也○師有三關。公頌之。一曰。撥草參玄只圖見性。只今上人性在什麼處。公曰。陰陰夏木杜䳌鳴。日破浮雲宇宙清。莫對曾參問曾晢。情知孝子諱爺名。二曰。識得自性方脫生死。眼光落時作么生脫。公曰。人間鬼使符來取。天上華冠色正萎。好筒轉身時節子。莫教閻老等閑知。三曰。脫得生死便知去處。四大一分時向甚麼處去。公曰。鼓合東村李大妻。西風曠野淚沾衣。碧蘆紅蓼江南岸。卻作張三坐釣磯○師初首眾于廬山。棲賢洪帥熊伯通。請住兜率五年。一日說偈云。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而逝。 無盡與大洪恩禪師。以禪教之要。相與徴語(云云)。答云。伏蒙剖示。清涼臨濟公案(云云)。去此二途。如何即是。彼上人者。難為酎對。只應倒走三千里。如別紙故敘。乃罄此情也。恩乃別紙示之。無盡于封來白紙上。書偈寄恩曰。不須倒走三千里。何必重科三十藤。儘是河沙真寶藏。夜寒挑盡讀書燈。恩疏為四偈答之。不須倒走三千里。浩浩清波平地起。百尺竿頭笑不休。臨濟德山徒側耳(一)。何必重科三十藤。放行把住此為
【English Translation】 English version Throwing. Appearing and disappearing vertically and horizontally. Not departing from going against and going along. Now the light and shadow. If still calling it 'master', how could Niangniang (a respectful title for a woman, often a deity) not recognize it? The Duke invited the master to Jianchang. He carefully observed everything along the way. There were ten verses describing the events. The master also responded with ten verses. This was in the eighth year of Yuan祐 (era name). The master had three barriers. The Duke praised them. The first said: 'Parting the grass to seek the profound only aims to see the nature. Right now, where is the superior person's nature?' The Duke said: 'Dense summer trees, the cuckoo sings. The sun breaks through the floating clouds, the universe is clear. Do not ask Zeng Shen (a disciple of Confucius) about Zeng Xi (Zeng Shen's father). It is known that a filial son avoids his father's name.' The second said: 'Recognizing one's own nature is the only way to escape birth and death. What happens when the eyes lose their light?' The Duke said: 'The ghost messengers from the human world come to take you with their talismans. The heavenly flower crown's color is fading. At the moment of a good opportunity to turn around, do not let Yama (the lord of death) know casually.' The third said: 'Escaping birth and death allows one to know where to go. When the four elements separate, where does one go?' The Duke said: 'The drum combines with the wife of Li Da in the east village. In the vast wilderness, tears stain the clothes. Green reeds and red smartweed on the south bank of the Yangtze River, yet acting as Zhang San (a common name) sitting on the fishing rock.' The master initially led the assembly at Mount Lu. Hong Shuai (Commander Hong) Xiong Botong of Qixian Monastery invited him to reside at Doushuai (Tushita Heaven) for five years. One day, he spoke a verse, saying: 'Forty and eight. Saints and mortals are all killed. Not a hero. The road to Long'an is slippery.' And then he passed away. Wujin and Great Hongen (Great Grace) Zen Master, using the essentials of Zen teaching, questioned each other (etc.). He replied, 'Humbly receiving your explanation, the cases of Qingliang and Linji (two prominent Zen masters) (etc.). Leaving these two paths, what is it?' That superior person found it difficult to respond appropriately. He should only walk backwards three thousand miles. As described in a separate paper, this expresses his feelings completely. En (Grace) then showed it on a separate paper. Wujin wrote a verse on the blank paper that was sealed and sent to En, saying: 'No need to walk backwards three thousand miles. Why bother with thirty rattan beatings again? All are true treasures of the Ganges River sands. On a cold night, burning out the reading lamp.' En wrote four verses in response: 'No need to walk backwards three thousand miles. The vast clear waves rise on the flat ground. Laughing unceasingly at the top of a hundred-foot pole. Linji and Deshan (two prominent Zen masters)' disciples prick up their ears (1). Why bother with thirty rattan beatings again? Releasing and holding, this is'
憑。居士傳來應有在。三峰鼎立碧層層(二)。儘是河沙真寶藏。聊為人間作歸向。來時無口問盧能。驚怪泥牛吞大像(三)。夜寒挑起讀書燈。壞衲矇頭個老僧。慚愧凈名多意氣。自憐多病百無能(四)○公一日。游翠巖。璣禪師出迎。公一見問曰。如何是翠巖境。璣云。門對洪崖千尺井。石橋分水繞松杉。公執璣手曰。久聞道者之名。何乃爾耳。璣云。偶爾。公即續云。野僧迎客下煙嵐。試問如何是翠巖。門對洪崖千尺井。石橋分水繞松杉。歡然歸方丈○公游南嶽上封寺。見一老僧危坐。公問曰。年多少。曰。九十六。問。眼明么。曰尚可穿針線。問。齒硬么曰。猶堪嚼石蓮。問。曾行腳么曰。早年參祖道。問。見誰來。曰。末後見同安問。還記得同安句么。曰。對客不曾談俗話。水清魚現不吞鉤。問。忽遇拏雲攫霧底來時。又且如何。曰。離鉤三寸君須記。莫學凡流取次看。公即炷香設拜。留偈云。百歲光陰欠四年。危然頹坐老林泉。眼明尚可穿針線。齒硬猶堪嚼石蓮。早歲遍參諸祖道。晚年別得一枝禪。不因過後來相訪。爭得囊中出少編。
文潞公。呂申公。為荊南提舉。見浩布裈。以書薦浩于州太守。偶大陽虛席。遂致之。未幾。無盡致書云。久渴教誨。恨以職事所拘。不得親炙。浩見書云。吾非死
{ "translations": [ "現代漢語譯本：", "憑（憑藉）。居士傳來應有在。三峰鼎立碧層層(二)。儘是河沙真寶藏（像恒河沙一樣多的珍寶蘊藏其中）。聊為人間作歸向（姑且爲了人間指明一個方向）。來時無口問盧能（來的時候沒有嘴巴問盧能，盧能指六祖慧能）。驚怪泥牛吞大像(三)（令人驚怪的是泥牛竟然吞下了大象）。夜寒挑起讀書燈。壞衲矇頭個老僧（一位穿著破舊僧衣的老僧，在寒冷的夜晚挑燈夜讀）。慚愧凈名多意氣（我慚愧自己不如維摩詰居士那樣意氣風發）。自憐多病百無能(四)（可憐我多病纏身，一無是處）○公一日（有一天）。游翠巖（遊覽翠巖）。璣禪師出迎（璣禪師出來迎接）。公一見問曰（一見面就問道）。如何是翠巖境（什麼是翠巖的境界）？璣云（璣禪師說）。門對洪崖千尺井（門對著洪崖的千尺深井）。石橋分水繞松杉（石橋將水分開，環繞著松樹和杉樹）。公執璣手曰（（公）握著璣禪師的手說）。久聞道者之名（我早就聽說過您的名聲）。何乃爾耳（怎麼只是這樣而已）？璣云（璣禪師說）。偶爾（偶爾如此）。公即續云（（公）接著說）。野僧迎客下煙嵐（鄉野老僧在煙霧繚繞的山中迎接客人）。試問如何是翠巖（請問什麼是翠巖）？門對洪崖千尺井（門對著洪崖的千尺深井）。石橋分水繞松杉（石橋將水分開，環繞著松樹和杉樹）。歡然歸方丈（高興地回到方丈室）○公游南嶽上封寺（（公）遊覽南嶽上封寺）。見一老僧危坐（看見一位老僧端坐）。公問曰（（公）問道）。年多少（您多少歲了）？曰（老僧說）。九十六（九十六歲）。問（（公）問）。眼明么（眼睛還明亮嗎）？曰（老僧說）。尚可穿針線（還可以穿針引線）。問（（公）問）。齒硬么（牙齒還硬朗嗎）？曰（老僧說）。猶堪嚼石蓮（還可以嚼石蓮）。問（（公）問）。曾行腳么（曾經四處參學嗎）？曰（老僧說）。早年參祖道（早年參訪祖師之道）。問（（公）問）。見誰來（見過哪位祖師）？曰（老僧說）。末後見同安（最後見過同安道丕禪師）。問（（公）問）。還記得同安句么（還記得同安道丕禪師的句子嗎）？曰（老僧說）。對客不曾談俗話（面對客人不曾談論世俗的話）。水清魚現不吞鉤（水清澈，魚兒出現卻不吞食魚鉤）。問（（公）問）。忽遇拏雲攫霧底來時（忽然遇到能夠抓住雲霧的人來時）。又且如何（又該如何應對）？曰（老僧說）。離鉤三寸君須記（離開魚鉤三寸的地方你必須記住）。莫學凡流取次看（不要像普通人一樣隨便觀看）。公即炷香設拜（（公）立刻點香跪拜）。留偈云（留下偈語說）。百歲光陰欠四年（一百歲的光陰還差四年）。危然頹坐老林泉（端坐于山林泉水之間）。眼明尚可穿針線（眼睛明亮還可以穿針引線）。齒硬猶堪嚼石蓮（牙齒硬朗還可以嚼石蓮）。早歲遍參諸祖道（早年遍參各位祖師之道）。晚年別得一枝禪（晚年另得一枝禪）。不因過後來相訪（不是因為我路過這裡來拜訪您）。爭得囊中出少編（怎麼能從您的囊中得到這些精妙的語句）。
文潞公（文彥博）。呂申公（呂夷簡）。為荊南提舉（擔任荊南提舉）。見浩布裈（看見浩布裈）。以書薦浩于州太守（寫信向州太守推薦浩布裈）。偶大陽虛席（恰逢大陽寺住持的位置空缺）。遂致之（於是推薦浩布裈擔任住持）。未幾（不久）。無盡致書云（無盡居士寫信說）。久渴教誨（我渴望得到您的教誨）。恨以職事所拘（遺憾被職務所束縛）。不得親炙（不能親自向您學習）。浩見書云（浩布裈看到信后說）。吾非死（我不是死了）", "English version:", "By means of. Layman Chuanlai should be present. Three peaks stand tall, layer upon layer of green (two). All are true treasures like the sands of the Ganges. Let it be a guide for the human world. When coming, there is no mouth to ask Lu Neng (Hui Neng, the Sixth Patriarch). It is astonishing that a mud ox swallows a large elephant (three). On a cold night, I light the lamp to read. An old monk with a tattered robe covering his head. Ashamed that Vimalakirti has much spirit. Pitying myself for being ill and incapable (four) ○ One day, Duke (Gong) traveled to Cuiyan. Chan Master Ji came out to greet him. As soon as Duke (Gong) saw him, he asked, 'What is the realm of Cuiyan?' Ji said, 'The door faces the thousand-foot well of Hongya. A stone bridge divides the water, winding around pines and firs.' Duke (Gong) held Ji's hand and said, 'I have long heard of the Taoist's name. Why is it only this?' Ji said, 'Occasionally.' Duke (Gong) then continued, 'A wild monk welcomes guests down from the misty mountains. May I ask, what is Cuiyan? The door faces the thousand-foot well of Hongya. A stone bridge divides the water, winding around pines and firs.' He happily returned to his abbot's quarters. ○ Duke (Gong) traveled to Shangfeng Temple on Mount Heng. He saw an old monk sitting upright. Duke (Gong) asked, 'How old are you?' He said, 'Ninety-six.' He asked, 'Are your eyes clear?' He said, 'I can still thread a needle.' He asked, 'Are your teeth strong?' He said, 'I can still chew a stone lotus.' He asked, 'Have you traveled?' He said, 'In my early years, I studied the ancestral path.' He asked, 'Whom did you see?' He said, 'Lastly, I saw Tong'an.' He asked, 'Do you still remember Tong'an's words?' He said, 'I have never talked about worldly matters with guests. The water is clear, and the fish appear but do not swallow the hook.' He asked, 'If you suddenly encounter someone who can grasp clouds and seize mist, what then?' He said, 'Remember to keep three inches away from the hook. Do not learn from ordinary people and look carelessly.' Duke (Gong) then lit incense and bowed. He left a verse saying, 'One hundred years of life lacking four years. Sitting upright in the old forest spring. My eyes are still clear enough to thread a needle. My teeth are still strong enough to chew a stone lotus. In my early years, I widely studied the paths of the ancestors. In my later years, I obtained a separate branch of Chan. If I had not come to visit you, how could I have obtained these few verses from your bag?'", "Duke Wen of Lu (Wen Yanbo) and Duke Shen of Lu (Lu Yijian) were appointed as the Jingnan Commissioners. They saw Hao Bukun. They recommended Hao to the prefect of the state in a letter. By chance, the position of abbot of Dayang Temple was vacant. So they appointed him. Not long after, Wujin sent a letter saying, 'I have long thirsted for your teachings. I regret being constrained by my duties and unable to learn from you personally.' Hao saw the letter and said, 'I am not dead.'" ], "english_translations": [ "English version:", "By means of. Layman Chuanlai should be present. Three peaks stand tall, layer upon layer of green (two). All are true treasures like the sands of the Ganges (an immeasurable number of treasures are hidden within). Let it be a guide for the human world (let it be a guide for the human world). When coming, there is no mouth to ask Lu Neng (Hui Neng, the Sixth Patriarch). It is astonishing that a mud ox swallows a large elephant (three). On a cold night, I light the lamp to read. An old monk with a tattered robe covering his head. Ashamed that Vimalakirti has much spirit. Pitying myself for being ill and incapable (four) ○ One day, Duke (Gong) traveled to Cuiyan. Chan Master Ji came out to greet him. As soon as Duke (Gong) saw him, he asked, 'What is the realm of Cuiyan?' Ji said, 'The door faces the thousand-foot well of Hongya. A stone bridge divides the water, winding around pines and firs.' Duke (Gong) held Ji's hand and said, 'I have long heard of the Taoist's name. Why is it only this?' Ji said, 'Occasionally.' Duke (Gong) then continued, 'A wild monk welcomes guests down from the misty mountains. May I ask, what is Cuiyan? The door faces the thousand-foot well of Hongya. A stone bridge divides the water, winding around pines and firs.' He happily returned to his abbot's quarters. ○ Duke (Gong) traveled to Shangfeng Temple on Mount Heng. He saw an old monk sitting upright. Duke (Gong) asked, 'How old are you?' He said, 'Ninety-six.' He asked, 'Are your eyes clear?' He said, 'I can still thread a needle.' He asked, 'Are your teeth strong?' He said, 'I can still chew a stone lotus.' He asked, 'Have you traveled?' He said, 'In my early years, I studied the ancestral path.' He asked, 'Whom did you see?' He said, 'Lastly, I saw Tong'an.' He asked, 'Do you still remember Tong'an's words?' He said, 'I have never talked about worldly matters with guests. The water is clear, and the fish appear but do not swallow the hook.' He asked, 'If you suddenly encounter someone who can grasp clouds and seize mist, what then?' He said, 'Remember to keep three inches away from the hook. Do not learn from ordinary people and look carelessly.' Duke (Gong) then lit incense and bowed. He left a verse saying, 'One hundred years of life lacking four years. Sitting upright in the old forest spring. My eyes are still clear enough to thread a needle. My teeth are still strong enough to chew a stone lotus. In my early years, I widely studied the paths of the ancestors. In my later years, I obtained a separate branch of Chan. If I had not come to visit you, how could I have obtained these few verses from your bag?'", "Duke Wen of Lu (Wen Yanbo) and Duke Shen of Lu (Lu Yijian) were appointed as the Jingnan Commissioners. They saw Hao Bukun. They recommended Hao to the prefect of the state in a letter. By chance, the position of abbot of Dayang Temple was vacant. So they appointed him. Not long after, Wujin sent a letter saying, 'I have long thirsted for your teachings. I regret being constrained by my duties and unable to learn from you personally.' Hao saw the letter and said, 'I am not dead.'" ] }
人也。乃攜杖往荊渚。見無盡。后公請住玉泉。開堂。眾官畢集。浩升座。顧視大眾云。君不見。良久。又云君不見。無盡操蜀音曰。和尚見。浩應聲曰。但得相公見。便了下座。
公在江寧府戒壇院。閱雪竇拈古。至百丈參馬祖因緣云。大冶精金。應無變色。忽投卷曰。審如此言。臨濟豈有今日也。頌云。馬師一喝大雄峰。聲入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。舉似平和尚平后致書與公曰。去夏閱臨濟宗派。深知居士得大機大用。乃求前頌藁。公再以頌寫寄之。吐舌耳聾師已曉。槌胸只得哭蒼天。槃山會裡翻筋斗。到此方知普化顛(大觀三年)。
公著昭化院記云。天華嚴之為教也。其佛與一乘菩薩之事乎。始終一念也。今昔一時也。因果一佛也。凡聖一性也。十方一剎也。三界一體也。正像末一法也。初中后一際也。以十信。為入佛之始。以十地。為成佛之終。十住。十行。十回向。十地。十一地。謂之五位。每位具十者。以波羅密為主也。凡五位之因果。各五十。加本位之五因五果。為一百有十。所以成華嚴世界之佛剎。善財童子之法門。華嚴世界一百一十。而加一何也。一者。佛之位。萬法之因也。五位者。所標之法也。善財者。問法而行之人也。五十三勝友者。五十則五位也。
【現代漢語翻譯】 現代漢語譯本：
此人拿著枴杖前往荊渚，拜見了無盡禪師（Wujin，禪師名號）。後來，地方官員請他住在玉泉寺（Yuquan Temple），併爲他開設佛堂。眾官員全部到場。浩禪師（Hao，禪師名號）升座，環顧大眾說：『你們沒看見嗎？』停頓良久，又說：『你們沒看見嗎？』無盡禪師用四川方言說：『和尚看見了。』浩禪師應聲說：『只要相公您看見了，這件事就算了結了。』說完便走下座位。 浩禪師在江寧府（Jiangning Prefecture）戒壇院（Ordination Platform Temple），閱讀雪竇禪師（Xuedou，禪師名號）的《拈古》（Niangu，評唱古則之作），讀到百丈禪師（Baizhang，禪師名號）參拜馬祖禪師（Mazu，禪師名號）的因緣時，其中有『大冶精金，應無變色』之句，忽然放下書卷說：『如果真是這樣，臨濟禪師（Linji，禪師名號）怎麼會有今天的成就呢？』並作頌說：『馬祖一喝震大雄峰（Great Hero Peak），聲入髑髏三日聾。黃檗禪師（Huangbo，禪師名號）聞之驚吐舌，江西（Jiangxi）從此立宗風。』將此事告訴平和尚（Pinghe，禪師名號），平和尚之後寫信給浩禪師說：『去年閱讀臨濟宗派（Linji School），深知居士您已得到大機大用。』於是索要之前的頌稿，浩禪師再次將頌寫好寄給他：『吐舌耳聾師已曉，槌胸只得哭蒼天。槃山（Panshan）會裡翻筋斗，到此方知普化（Puhua）顛。』（大觀三年） 浩禪師所著《昭化院記》（Record of Zhaohua Temple）中寫道：天華嚴宗（Tianhua Strict Sect）的教義，是關於佛與一乘菩薩（One Vehicle Bodhisattva）的事嗎？從始至終都是一念。現在和過去都是同一時間。因和果都是一佛。凡人和聖人都是同一本性。十方都是同一佛剎。三界都是一體。正法、像法、末法都是同一法。初、中、后都是同一際。以十信（Ten Faiths）作為進入佛道的開始，以十地（Ten Grounds）作為成佛的終結。十住（Ten Dwellings）、十行（Ten Practices）、十回向（Ten Dedications）、十地（Ten Grounds）、十一地（Eleventh Ground），被稱為五位。每位都具備十種，以波羅蜜（Paramita，到彼岸）為主。五位的因果各有五十，加上本位的五因五果，共一百一十。所以成就了華嚴世界（Huayan World）的佛剎，善財童子（Sudhana）的法門。華嚴世界有一百一十，再加一是什麼意思呢？一，指的是佛的果位，是萬法的因。五位，是所標榜的法。善財童子，是問法而修行的人。五十三位善知識，五十位代表五位。
【English Translation】 English version:
This person went to Jingzhu (Jingzhu, place name) with a staff and met Zen Master Wujin (Wujin, Zen Master's name). Later, local officials invited him to live in Yuquan Temple (Yuquan Temple) and opened a Buddhist hall for him. All the officials were present. Zen Master Hao (Hao, Zen Master's name) ascended the seat, looked around at the crowd and said, 'Don't you see?' After a long pause, he said again, 'Don't you see?' Zen Master Wujin said in Sichuan dialect, 'The monk sees it.' Zen Master Hao responded, 'As long as you, sir, see it, this matter is settled.' After saying that, he stepped down from the seat. Zen Master Hao was at the Ordination Platform Temple (Ordination Platform Temple) in Jiangning Prefecture (Jiangning Prefecture), reading Zen Master Xuedou's (Xuedou, Zen Master's name) 'Niangu' (Niangu, a work of commenting on ancient rules). When he read about Zen Master Baizhang's (Baizhang, Zen Master's name) pilgrimage to Zen Master Mazu (Mazu, Zen Master's name), which included the sentence 'Fine gold from Daye should not change color,' he suddenly put down the scroll and said, 'If that's really the case, how could Zen Master Linji (Linji, Zen Master's name) have today's achievements?' And he composed a verse saying: 'Mazu's shout shook Great Hero Peak, the sound entered the skull and deafened for three days. Zen Master Huangbo (Huangbo, Zen Master's name) was shocked and stuck out his tongue when he heard it, and the Jiangxi (Jiangxi) sect was established from then on.' He told this matter to Peace Monk (Pinghe, Monk's name), and Peace Monk later wrote a letter to Zen Master Hao saying, 'Last year I read the Linji School (Linji School) and deeply knew that you, a layman, have obtained great opportunity and great use.' So he asked for the previous draft of the verse, and Zen Master Hao wrote the verse again and sent it to him: 'Sticking out the tongue and deafness, the master already knows, beating the chest can only cry to the sky. Somersaults in the Panshan (Panshan) meeting, only then do you know Puhua (Puhua) is crazy.' (Third year of Daguan) In Zen Master Hao's 'Record of Zhaohua Temple' (Record of Zhaohua Temple), it is written: Is the doctrine of the Tianhua Strict Sect (Tianhua Strict Sect) about the affairs of the Buddha and the One Vehicle Bodhisattva (One Vehicle Bodhisattva)? From beginning to end, it is one thought. The present and the past are the same time. Cause and effect are the same Buddha. Ordinary people and saints are the same nature. The ten directions are the same Buddha land. The three realms are one body. The Dharma in the Proper Dharma age, Semblance Dharma age, and Declining Dharma age is the same Dharma. The beginning, middle, and end are the same boundary. The Ten Faiths (Ten Faiths) are taken as the beginning of entering the Buddhist path, and the Ten Grounds (Ten Grounds) are taken as the end of becoming a Buddha. The Ten Dwellings (Ten Dwellings), Ten Practices (Ten Practices), Ten Dedications (Ten Dedications), Ten Grounds (Ten Grounds), and Eleventh Ground (Eleventh Ground) are called the five positions. Each position has ten, with Paramita (Paramita, to the other shore) as the main one. The cause and effect of the five positions are fifty each, plus the five causes and five effects of the original position, for a total of one hundred and ten. Therefore, the Buddha land of the Huayan World (Huayan World) and the Dharma gate of Sudhana (Sudhana) are achieved. The Huayan World has one hundred and ten, and what does adding one mean? One refers to the fruit position of the Buddha, which is the cause of all dharmas. The five positions are the dharmas that are advocated. Sudhana is the person who asks for the Dharma and practices it. The fifty-three good advisors, fifty represent the five positions.
三則文殊。普賢。彌勒也。此經也。以毗盧遮那為根本智體。文殊為妙慧。普賢為萬行。方起其信而入五位也。則慧為體。行為用。及其行圓而入法界也。則行為體。慧為用。體用互參。理事相徹。則無依無修。而果成矣。故歸之於后佛彌勒。十信以色為因者。未離色塵也。十住以華為因者。理事開敷也。十行以慧為因者。定慧圓明也。十回向以妙為因者。妙用自在也。種種名號者。智體之異名也。大悲廣濟謂之海。除熱清涼謂之月。普雨法雨謂之龍。包含萬象謂之藏。因果同時。處世不染。謂之蓮華。摧邪見正。而不動。謂之幢。性愿普薰。謂之香。無為極成者天也。無方而應者神也。無外而大者王也。無垢謂之摩尼。漉沉拯溺謂之網。高顯挺特謂之莖幹。開敷覆蔭謂之花葉。含育利生。謂之宮殿。觀照六根。謂之樓閣。無畏謂之師子。超塵謂之臺榭。出俗謂之比丘。入䣑謂之居士長者。同乎外道。謂之仙人婆羅門。慈而無染謂之女。以悲生智謂之母。此華嚴事相表法之大旨也。至於一字含萬法。而遍一切。其汪洋浩博。非長者孰能抉其微乎○居士位至極品。晚年好佛重道。建華嚴閣。設齋醮會。釋子黃冠。紛紛趍之。道士教化。令誦金剛經。為之結般若緣。故云。財法二施。遇僧勸看道德經。使互相知有也。然護
【現代漢語翻譯】 現代漢語譯本： 這是關於文殊菩薩（象徵智慧）、普賢菩薩（象徵行愿）、彌勒菩薩（象徵未來佛）的闡釋。這部經書以毗盧遮那佛（Vairocana，報身佛）為根本智的本體，文殊菩薩為妙慧，普賢菩薩為萬行。通過發起對他們的信心，可以進入修行的五個階段。智慧是本體，行為是運用。當行為圓滿時，便可進入法界。此時，行為成為本體，智慧成為運用。本體和運用相互參照，事和理相互貫通，便能達到無所依賴、無需修持，最終成就佛果。因此，最終歸於未來的佛——彌勒菩薩。 十信位以色（rupa，物質）為因，是因為還沒有脫離色塵的束縛。十住位以花（puspa，花朵）為因，象徵著事和理的開敷。十行位以慧（prajna，智慧）為因，象徵著定和慧的圓滿光明。十回向位以妙（adbhuta，奇妙）為因，象徵著妙用自在。種種名號，是智體的不同名稱。大悲普度眾生稱為海（samudra）。消除熱惱、帶來清涼稱為月（candra）。普降法雨稱為龍（naga）。包含萬象稱為藏（nidhi）。因和果同時顯現，處於世間而不被污染，稱為蓮華（padma）。摧毀邪見、確立正見而不動搖，稱為幢（dhvaja）。自性願力普遍熏修，稱為香（gandha）。無為而達到極致成就稱為天（deva）。無處不在而應現稱為神（deva）。無外廣大稱為王（raja）。沒有垢染稱為摩尼（mani，寶珠）。救度沉溺眾生稱為網（jala）。高顯挺拔稱為莖幹（skandha）。開敷覆蓋稱為花葉（puspa-patra）。包含養育、利益眾生稱為宮殿（prasada）。觀照六根稱為樓閣（attalaka）。無畏稱為師子（simha，獅子）。超越塵世稱為臺榭（harmya）。出家修行稱為比丘（bhiksu）。進入城市稱為居士長者（grhapati）。與外道相同稱為仙人婆羅門（rsi-brahmana）。慈愛而沒有染污稱為女（stri）。以悲心生起智慧稱為母（matr）。這是《華嚴經》事相表法的大致含義。 至於一字包含萬法，並且遍及一切。其汪洋浩瀚，不是長者誰能洞察其精微呢？這位居士地位顯赫，晚年喜好佛法、重視道義，建造華嚴閣，設立齋醮法會，僧人和道士紛紛前往。道士教化他，讓他誦讀《金剛經》，為他結下般若的因緣。所以說，他既有財施，又有法施。遇到僧人，就勸他們閱讀《道德經》，使他們互相瞭解。而且護...
【English Translation】 English version: This explains Manjusri (symbolizing wisdom), Samantabhadra (symbolizing vows and practices), and Maitreya (symbolizing the future Buddha). This scripture takes Vairocana (the Sambhogakaya Buddha) as the fundamental wisdom-essence, Manjusri as wonderful wisdom, and Samantabhadra as myriad practices. By initiating faith in them, one can enter the five stages of practice. Wisdom is the essence, and practice is the application. When practice is perfected, one can enter the Dharmadhatu. At this time, practice becomes the essence, and wisdom becomes the application. Essence and application refer to each other, principle and phenomena interpenetrate, then one can achieve non-reliance and non-cultivation, ultimately attaining Buddhahood. Therefore, it ultimately returns to the future Buddha—Maitreya. The Ten Faiths take form (rupa, matter) as the cause because they have not yet detached from the bondage of form. The Ten Dwellings take flower (puspa, flower) as the cause, symbolizing the unfolding of principle and phenomena. The Ten Practices take wisdom (prajna, wisdom) as the cause, symbolizing the perfect luminosity of samadhi and wisdom. The Ten Dedications take the wonderful (adbhuta, wonderful) as the cause, symbolizing the freedom of wonderful application. The various names are different names for the essence of wisdom. Great compassion that universally saves sentient beings is called the sea (samudra). Eliminating heat and bringing coolness is called the moon (candra). Universally raining the Dharma rain is called the dragon (naga). Containing all phenomena is called the treasury (nidhi). Cause and effect manifest simultaneously, being in the world without being defiled, is called the lotus (padma). Destroying wrong views and establishing right views without wavering is called the banner (dhvaja). The pervasive perfuming of inherent vows is called incense (gandha). Achieving the ultimate accomplishment through non-action is called heaven (deva). Being omnipresent and responsive is called spirit (deva). Being boundless and vast is called the king (raja). Being without defilement is called the mani (mani, jewel). Saving sentient beings from drowning is called the net (jala). Being tall and upright is called the stem (skandha). Unfolding and covering is called the flower and leaves (puspa-patra). Containing and nurturing, benefiting sentient beings is called the palace (prasada). Contemplating the six senses is called the pavilion (attalaka). Fearlessness is called the lion (simha, lion). Transcending the mundane is called the terrace (harmya). Leaving the household life is called the bhiksu (bhiksu). Entering the city is called the householder (grhapati). Being the same as the heretics is called the rsi-brahmana (rsi-brahmana). Loving-kindness without defilement is called the woman (stri). Generating wisdom from compassion is called the mother (matr). This is the general meaning of the phenomenal representation of the Dharma in the Avatamsaka Sutra. As for one word containing myriad Dharmas and pervading everything, its vastness is such that who but a great elder can discern its subtleties? This householder was of high status, and in his later years, he loved the Buddha Dharma and valued morality. He built the Avatamsaka Pavilion and established vegetarian feasts and Dharma assemblies, to which monks and Taoists flocked. The Taoist taught him to recite the Diamond Sutra and formed a Prajna connection for him. Therefore, he gave both material and Dharma offerings. When he encountered monks, he would encourage them to read the Tao Te Ching, so that they could understand each other. Moreover, he protected...
教之心。真如是耳。
文靖公龜山楊時。為東林總禪師友善。每謂師曰。禪學雖高。卻于儒學。未有所得。師曰。儒學緊要處也。記得些。且道君子無入而不自得。得個什麼。公默然總又與公言十識。第八庵摩羅識。唐言白凈無垢。第九阿賴耶識。唐言善惡種子。白凈無垢。即孟子之言性善。性善則可謂探本言。善惡混。乃是于善惡未萠處看。公然之。於是服膺(本傳)。太史黃公庭堅。訪道于黃龍晦堂心禪師。師遂舉以我為隱乎。吾無隱乎爾。公如何會。公擬議。師云。才擬議便成剩法。公箋註至再。師不然其說。時秋香滿院。師曰。聞木犀香乎。公曰聞。師曰。吾無隱乎爾。公領解曰。迷時今日如前日。悟后今年非去年。吃飯著衣誰不會。何須要會祖師禪。師頷之。
觀文王公韶參晦堂。謂有趣入。師曰。性與天道。不可得而聞也。公如何趣入。公偈答云。晝曾忘食夜忘眠。捧得驪珠欲上天。卻向空中平放下。四棱蹋地恰團圓。師首肯之○朱世英見心禪師。問曰。君子不幸。小有過差。而見聞指目之不暇。小人終日造惡。而不以為然。其故何哉。晦堂曰。君子之德。比美玉。焉有瑕生內必見於外。見者稱異。不得不指目也。若夫小人者。日用所作。無非過惡。人安用言之(章江集)。
王正言
【現代漢語翻譯】 現代漢語譯本： 教導的精髓，就是真如（Tathata，事物的真實本性）啊。
文靖公楊時（Yang Shi），字龜山，與東林總禪師（Donglin Zong Chanshi）交好。楊時常對總禪師說：『禪學雖然高深，但在儒學方面，似乎還沒有什麼心得。』總禪師說：『儒學的緊要之處，我也記得一些。且說「君子無入而不自得」，到底「得」了個什麼？』楊時沉默不語。總禪師又對楊時講了十識，第八識是庵摩羅識（Amala-vijnana，清凈識），翻譯成漢語是白凈無垢；第九識是阿賴耶識（Alaya-vijnana，藏識），翻譯成漢語是善惡種子。白凈無垢，就是孟子所說的性善。說性善，可以說是探究了根本。善惡混雜，那是在善惡尚未萌發之處觀察。』楊時恍然大悟，於是信服並牢記在心（見《本傳》）。
太史黃庭堅（Huang Tingjian）向黃龍晦堂心禪師（Huanglong Huitang Xin Chanshi）問道。心禪師於是舉例說：『我有所隱瞞嗎？我沒有什麼隱瞞啊。』你如何理解？黃庭堅試圖揣測，心禪師說：『才一揣測，就成了多餘的法。』黃庭堅反覆註釋，心禪師不認可他的說法。當時秋天桂花飄香滿院，心禪師說：『聞到桂花的香味了嗎？』黃庭堅說：『聞到了。』心禪師說：『我沒有什麼隱瞞啊。』黃庭堅領悟並解釋說：『迷惑時，今日如同前日；覺悟后，今年不同於去年。吃飯穿衣誰不會？何須要去領會祖師禪？』心禪師點頭認可。
觀文王韶（Wang Shao）參拜晦堂禪師，說自己對「趣入」有所體會。晦堂禪師說：『（孔子說）「性與天道，不可得而聞也」，你如何「趣入」？』王韶用偈語回答說：『白天忘記吃飯，夜晚忘記睡覺，捧著驪珠想要上天。卻向空中平放下來，四方棱角落地恰好圓滿。』晦堂禪師點頭稱許。
朱世英（Zhu Shiying）拜見心禪師，問道：『君子不幸，稍微有些過失，就被人們指責個不停；小人整天作惡，卻不被人們放在心上，這是為什麼呢？』晦堂禪師說：『君子的德行，比美玉，哪裡有瑕疵，必然會顯露在外，見到的人都覺得奇怪，不得不指出來。至於小人，每天所作所為，無非是過錯和罪惡，人們哪裡還用得著去說他呢？』（見《章江集》）。
王正言（Wang Zhengyan）
【English Translation】 English version: The essence of teaching is Thusness (Tathata, the true nature of things).
Wenjing Gong Yang Shi, styled Guishan, was a close friend of Chan Master Donglin Zong. Yang Shi often said to Chan Master Zong: 'Although Chan study is profound, it seems that you have not gained much in Confucian studies.' Chan Master Zong said: 'I also remember some of the important points of Confucianism. For example, it is said that 'A gentleman is self-possessed wherever he goes.' What exactly does he 'gain'?' Yang Shi remained silent. Chan Master Zong then spoke to Yang Shi about the ten consciousnesses. The eighth consciousness is the Amala-vijnana (pure consciousness), which translates to 'white and pure without defilement' in Chinese; the ninth consciousness is the Alaya-vijnana (storehouse consciousness), which translates to 'seeds of good and evil' in Chinese. 'White and pure without defilement' is what Mencius meant by 'human nature is good.' To say that human nature is good is to explore the root. The mixture of good and evil is observed at the point where good and evil have not yet arisen.' Yang Shi suddenly understood and accepted this wholeheartedly (see 'Biography').
Grand Historian Huang Tingjian sought guidance from Chan Master Huanglong Huitang Xin. Chan Master Xin then gave an example: 'Do I conceal anything? I conceal nothing.' How do you understand this? Huang Tingjian tried to guess, and Chan Master Xin said: 'As soon as you try to guess, it becomes superfluous dharma.' Huang Tingjian annotated it repeatedly, but Chan Master Xin did not approve of his explanation. At that time, the autumn osmanthus filled the courtyard with fragrance. Chan Master Xin said: 'Do you smell the fragrance of the osmanthus?' Huang Tingjian said: 'I smell it.' Chan Master Xin said: 'I conceal nothing.' Huang Tingjian understood and explained: 'When confused, today is like yesterday; after enlightenment, this year is not like last year. Who doesn't know how to eat and wear clothes? Why is it necessary to understand the Chan of the Patriarchs?' Chan Master Xin nodded in approval.
Guanwen Wang Shao paid homage to Chan Master Huitang, saying that he had some understanding of 'entering into' (趣入, qu ru). Chan Master Huitang said: '(Confucius said) 'Human nature and the Way of Heaven cannot be heard,' how do you 'enter into' it?' Wang Shao replied with a verse: 'During the day, I forget to eat; at night, I forget to sleep, holding the luminous pearl, wanting to ascend to heaven. But I lay it flat in the air, and the four corners land perfectly round.' Chan Master Huitang nodded in approval.
Zhu Shiying visited Chan Master Xin and asked: 'If a gentleman is unfortunate and has a slight fault, he is criticized incessantly; if a petty person commits evil all day long, he is not taken to heart. Why is this?' Chan Master Huitang said: 'The virtue of a gentleman is like fine jade; where there is a flaw, it will inevitably be revealed on the outside. Those who see it find it strange and cannot help but point it out. As for petty people, what they do every day is nothing but faults and evils; why would people bother to talk about them?' (See 'Zhangjiang Collection').
Wang Zhengyan
為江西漕。久參晦堂。不契。一日問曰。得和尚甚深法者何人。師曰。云巖新長老。王謁新問曰。嘗聞三緣和合而生。又聞即死即生。何故有奪胎而生者。某實疑之。新曰。如正言作漕。隨所至處。即居其位。還疑否。曰。不疑。新曰。此既不疑。彼何疑耶。王于言下領解。
觀文王公。撰臨濟正宗記曰。敷陽子學聖人之道者。遇今黃龍心禪師。知釋氏之道。有足尊者焉(云云)。夫仁義道德之原。皆自我出。非有假借傍助待人而後得也。不知其本。則觸途妄發。終亦無所至。古人謂。道之大原出乎天。天豈有儒釋之別哉。
山谷。論臨濟宗旨。如漢高收韓附耳語封王。即臥內奪印。偽游雲夢。縛以力士。詒賀陳[孑*希]。斬之鐘室。蓋高祖無殺人之劍。而韓信心亦不死。宗師投人。多類此。
議曰。或諷晦堂不當以儒書糅佛語。師曰。若不見性。祖佛密語盡成外書。若是見性。魔說孤禪。皆為密語。嘻師乃學通內外。隨機啟迪。使人各因所習。同歸于悟。吾佛與儒同一關鑰。論敷陽子之記。如推門入臼。非心通意解者。可同年語哉。
伊川程頤明道。始以易學。為諸儒倡○侍郎楊子安。喜參禪。不肯明道。每攻其徒曰。六經蓋藥也。無病安所用。適明道自涪陵。歸遇襄陽。子安問曰。易
【現代漢語翻譯】 現代漢語譯本： 江西漕（地名）。他長期參學于晦堂禪師處，但未能契合。一天，他問道：『誰是得到了和尚您最深奧的佛法的人？』禪師回答說：『是云巖新長老。』王（指江西漕）去拜訪新長老，問道：『我曾經聽說三緣和合而生，又聽說即死即生，為什麼會有奪胎而生的情況呢？我實在對此感到疑惑。』新長老說：『就像您正言作漕，無論到什麼地方，都能立刻就任那個地方的職位，您還懷疑嗎？』王回答說：『不懷疑。』新長老說：『既然這個您不懷疑，那那個您又懷疑什麼呢？』王在聽了這些話后立刻領悟了。 觀文王公撰寫的《臨濟正宗記》中說：敷陽子學習聖人之道，遇到了當時的黃龍心禪師，才知道釋迦牟尼的佛法中有值得尊敬的地方（云云）。仁義道德的根源，都出自我們自身，不是依靠外力或藉助他人才能得到的。不瞭解這個根本，就會到處胡亂發揮，最終也一無所成。古人說，道的根本源於天，天難道會有儒家和佛家的區別嗎？ 山谷居士評論臨濟宗的宗旨，就像漢高祖收服韓信，用附耳低語的方式封他為王，就像在臥室裡奪取印璽，假裝巡遊雲夢，用大力士捆綁陳豨，再派人前去祝賀，最後在鐘室將他斬殺。漢高祖並沒有殺人的劍，而韓信的心也並沒有真正死去。宗師教化人，很多都與此類似。 評論說：有人諷刺晦堂禪師不應該用儒家的書籍來摻雜佛語。我認為，如果不能明心見性，那麼祖師和佛的秘密語言都會變成外道之書。如果能夠明心見性，那麼邪魔外道的言論和孤獨的禪定，都可以成為秘密語言。這位禪師真是學通內外，隨機應變地啓發人們，使人們各自通過自己所學的東西，一同歸於覺悟。我們佛家和儒家使用的是同一把鑰匙。評論敷陽子的記錄，就像推開門進入了石臼，不是心意相通的人，怎麼能和他談論這些呢？ 伊川程頤和明道程顥，最初以研究《易經》而聞名于儒生之中。侍郎楊子安喜歡參禪，不贊同明道的觀點，經常攻擊他的門徒說：『六經就像藥物，沒有病要它有什麼用？』恰好明道從涪陵返回，在襄陽遇到了楊子安，楊子安問道：『《易經》'
【English Translation】 English version: Jiangxi Cao (place name). He studied under Zen Master Huitang for a long time but failed to attain enlightenment. One day, he asked: 'Who is the one who has obtained the deepest Dharma from you, Venerable Abbot?' The Zen master replied: 'It is the Elder Yunyan Xin.' Wang (referring to Jiangxi Cao) visited Elder Xin and asked: 'I once heard that beings are born from the union of three conditions, and also that one dies and is immediately reborn. Why then is there such a thing as rebirth through seizing a womb? I am truly puzzled by this.' Elder Xin said: 'It's like you, Zhengyan, being appointed as Cao, wherever you go, you immediately take up your position there. Do you doubt that?' Wang replied: 'I do not doubt that.' Elder Xin said: 'Since you do not doubt this, what is there to doubt about that?' Upon hearing these words, Wang immediately understood. Guanwen Wanggong wrote in 'Records of the Orthodox Lineage of Linji': Fuyangzi, who studied the Way of the Sages, met Zen Master Huanglong Xin of that time and came to know that there were aspects of Shakyamuni's Dharma worthy of respect (etc.). The origins of benevolence, righteousness, morality, and virtue all come from within ourselves; they are not obtained by relying on external forces or depending on others. Without understanding this fundamental principle, one will speak wildly and aimlessly, ultimately achieving nothing. The ancients said that the great origin of the Way comes from Heaven. Does Heaven have distinctions between Confucianism and Buddhism? Layman Shangu commented on the tenets of the Linji school, saying it is like how Emperor Gao of Han subdued Han Xin, secretly whispering in his ear to make him a king, like seizing a seal within the bedroom, feigning a tour of Yunmeng, binding Chen Xi with strongmen, then sending people to congratulate him, and finally executing him in the bell chamber. Emperor Gao did not have a sword to kill people, and Han Xin's heart did not truly die. Masters often teach people in a similar way. Commentary: Some criticize Zen Master Huitang for mixing Confucian texts with Buddhist teachings. I say, if one cannot realize one's nature, then the secret words of the patriarchs and Buddhas all become externalist texts. If one can realize one's nature, then the words of demons and heretics, and solitary meditation, can all become secret words. This master truly understands both internal and external teachings, enlightening people according to their individual capacities, enabling them to return to enlightenment through their respective studies. Our Buddhist school and Confucianism use the same key. Commenting on Fuyangzi's record is like pushing open a door and entering a mortar; how can one discuss these things with someone who does not have a mind that understands? Yi Chuan Cheng Yi and Mingdao Cheng Hao initially became famous among Confucian scholars for their study of the 'Book of Changes'. Attendant Minister Yang Zi'an liked to practice Chan and did not agree with Mingdao's views, often attacking his disciples, saying: 'The Six Classics are like medicine; what use are they if there is no illness?' Coincidentally, Mingdao was returning from Fuling and met Yang Zi'an in Xiangyang. Yang Zi'an asked: 'The 'Book of Changes'
從甚處起。明道以扇柄畫地曰。從這裡起。子安曰。這一畫。從甚處起。明道無語。子安便起。后明道致書。問道于靈源清禪師云。天下宗匠。歷扣殆遍。獨以老師未見為不足。不肯歇去耳(云云)師答。其略云。若用拙者之言。一切屏絕。唸唸深切。直下自看。須見徹底明白。省力現成。乃奇特事也。仍示偈云。佛法從來沒世情。是非邪正要分明。口頭說得千千尺。心下須教寸寸行。公得此嚮導。深明其理○寺丞戴道純。扣靈源。忽有省。偈曰。杳冥源底全機處。一片心華露印紋。知是幾生曾供養。時時微笑動香云。題草衣巖云。巖頭庵里見全提。巖下歸來著草衣。更不下山緣底事。鳥啼花笑自知機。
知縣蕭公。從見靈源。作認賊為子頌。是亦不是俱不是。亦無不是謾勞推。兩頭截斷歸家坐。獨露乾坤更是誰。又日用堪親頌。靈鑒高臺聽說時。是非曲直自然知。更於此外求玄旨。政術還應問祖師。
司諫陳瓘瑩中謁靈源禪師。執聞見求解會。師曰。執解為宗。何日得偶諧。離卻心意識參。絕卻聖凡路學。然後可逾年開悟。一日寄師偈云。書堂兀坐萬機休。日暖風柔草木幽。誰識二千年遠事。如今只在眼睛頭。答權上人。示以不舌超情之說。云何名壁觀。壁觀欲誰傳。少林得髓士。默拜受何言。酬圭楞
【現代漢語翻譯】 現代漢語譯本： 從哪裡開始呢？明道用扇柄在地上畫了一下，說：『從這裡開始。』子安問：『這一畫，從哪裡開始呢？』明道沒有說話。子安就離開了。後來明道寫信給靈源清禪師問道：『天下的宗師，幾乎都拜訪遍了，唯獨沒有見到老師，覺得有所不足，所以不肯停止（云云）。』靈源禪師回答，大意是：『如果聽從我的話，就應該屏除一切雜念，唸唸深入，直接反觀自心，必須徹底明白，省力而現成，才是奇特的事情。』並作偈語說：『佛法從來不講世俗人情，是非邪正一定要分明。口頭上說得再多，心下也要實實在在地去做。』明道得到這樣的指導，深深地明白了其中的道理。
寺丞戴道純，請教靈源禪師，忽然有所領悟，作偈語說：『幽深莫測的源頭，是全體機用的所在，一片心華顯露出印紋。知道這是多少生以來曾經供養的結果，時時微笑，香云飄動。』題寫在草衣巖上說：『在巖頭庵里見到全部的提持，從巖下回來穿著草衣。更不下山是爲了什麼事呢？鳥啼花笑，自己知道其中的機緣。』
知縣蕭公，拜見靈源禪師后，作《認賊為子頌》：『是也不是，都不是，也沒有不是，白白地徒勞推測。兩頭截斷，回家安坐，獨自顯露出乾坤，這又是誰呢？』又作《日用堪親頌》：『在靈鑒高臺聽聞的時候，是非曲直自然知道。如果再在此外尋求玄妙的旨意，政事治理還應該去問祖師。』
司諫陳瓘瑩中拜謁靈源禪師，執著于見聞來求解悟。靈源禪師說：『執著于理解作為宗旨，什麼時候才能偶然契合呢？離開心意識去參究，斷絕聖凡的道路去學習，然後才可以經過多年開悟。』有一天，他寄給靈源禪師一首偈語說：『書房裡端坐，萬事都停止，陽光溫暖，微風柔和，草木幽靜。誰能認識二千年前的事情，如今就在眼睛跟前。』答覆權上人，用不立文字，超越情識的說法來開示他。問：『什麼叫做壁觀？壁觀想要傳給誰？少林寺得到精髓的僧人，默默地禮拜，接受了什麼言語？』酬答圭楞
【English Translation】 English version: Where does it begin? Mingdao drew on the ground with his fan handle and said, 'It begins here.' Zian asked, 'Where does this stroke begin?' Mingdao was silent. Zian then left. Later, Mingdao wrote a letter to Zen Master Lingyuan Qing, asking, 'I have visited almost all the great masters in the world, but I feel incomplete because I have not met you, teacher, and I am unwilling to stop (etc.).' The master replied, in essence, 'If you follow my words, you should eliminate all distractions, focus deeply on each thought, and directly look back at your own mind. You must understand thoroughly, effortlessly and readily, which is a remarkable thing.' He also composed a verse saying, 'The Buddha-dharma never speaks of worldly affairs, right and wrong, good and evil, must be clearly distinguished. No matter how much you say with your mouth, you must practice it in your heart.' Mingdao received such guidance and deeply understood the principle.
Temple Secretary Dai Daocun consulted Zen Master Lingyuan and suddenly had an insight, composing a verse saying, 'The unfathomable source is the place of complete function, a piece of mind-flower reveals the imprint. Knowing that this is the result of offerings made in many lifetimes, constantly smiling, fragrant clouds move.' He inscribed on the Grass Robe Rock, 'Seeing the complete upholding in the Rock Head Hermitage, returning from under the rock wearing a grass robe. What is the reason for not going down the mountain? The birds sing and the flowers smile, knowing the opportunity themselves.'
Magistrate Xiao, after seeing Lingyuan, composed 'Ode to Recognizing a Thief as a Son': 'Is it yes or no, it is neither, nor is it not, vainly toiling to speculate. Cutting off both ends, sitting at home in peace, alone revealing the universe, who is this?' He also composed 'Ode to Daily Use and Intimacy': 'When listening at the Lingjian High Platform, right and wrong, straight and crooked, are naturally known. If you seek profound meaning beyond this, political affairs should still be asked of the Patriarch.'
Censor Chen Guan Yingzhong visited Zen Master Lingyuan, clinging to what he heard and saw to seek understanding. The master said, 'Clinging to understanding as the principle, when will you accidentally coincide? Leave the mind-consciousness to contemplate, cut off the path of the holy and the mundane to learn, then you can awaken after many years.' One day, he sent a verse to the master saying, 'Sitting upright in the study, all affairs cease, the sun is warm, the breeze is gentle, the grass and trees are quiet. Who can recognize the events of two thousand years ago, now they are right before your eyes.' He replied to Upasaka Quan, using the teaching of not establishing words and transcending emotions to enlighten him. He asked, 'What is called wall-gazing (壁觀)? Who does wall-gazing want to transmit to? The monks who obtained the essence of Shaolin Temple, silently bowed, what words did they receive?' Responding to Gui Leng
嚴則曰。塵塵世間說。剎剎本來人。止止休分別。翛然一病身○了翁謫官嶺外。以偈寄寂音尊者。欲其為負華嚴經入嶺曰。大士遊山興盡回。自家風月絕纖埃。杖頭多少閑田地。挑取華嚴入嶺來。寂音和云。因法相逢一笑開。俯觀人世過飛埃。湖湘嶺外休分別。圓寂光中共往來。寂音崇寧元年夏。于長沙云蓋後坐。與公游而獲譴○靖康元年詣刑部。陳詞段正。是時朝廷多故。未果舉行。明年寂音委順於同安。舍人韓子蒼為銘。其謂其友賢招怨。真知言矣。
不如貧。貴不如賤。特未知死。如。
東坡居士曰。本朝君子。惟范景仁。歐陽永叔。司馬君實。不好佛。然而聦明之所照了。德行之所成就。真佛法也。誠齋仲益。讕詞詆佛。為虛誕之說。裕標二師。開以即心趍善之言。稍知腳踏實地。一讀法藏碎金。方知歸宿之處。劉元城世安曰。古今大儒。因著論毀佛法者。蓋有說也。且彼尾重則此首輕。今為儒佛弟子。宜各主其教。使無于輕重而已。三教猶鼎足。令一足大可乎。則必覆矣。且所謂佛法者。果何物也。凡可以言者。皆有為法也。謂之有法。則有成有敗。然萬物之理。盛極必有壞。故佛法太盛。不獨為吾儒患。亦為佛法之大禍也。彼世小儒。不知此理。見前輩毀佛法。亦從而詆之。以為佛法皆無足
【現代漢語翻譯】 現代漢語譯本： 嚴則說：『塵世間所說的，剎土中本來的，停止吧，停止分別。』 翛然一身病。 了翁因被貶謫到嶺外，寫偈語寄給寂音尊者，希望他能揹負《華嚴經》入嶺：『大士遊山興致盡，自家風月絕纖埃。杖頭多少閑田地，挑取華嚴入嶺來。』 寂音和詩說：『因法相逢一笑開，俯觀人世過飛埃。湖湘嶺外休分別，圓寂光中共往來。』 寂音在崇寧元年夏天，于長沙云蓋寺圓寂。曾與他一同遊玩的人因此獲罪。 靖康元年，寂音前往刑部，陳述正直的言論。當時朝廷多事，未能施行。第二年，寂音在同安圓寂。舍人韓子蒼為他寫銘文，說他的朋友因賢能而招致怨恨，真是知人之言啊。
與其富有，不如貧窮；與其尊貴，不如卑賤。尤其不知道死亡，就像……
東坡居士（蘇軾的別稱）說：『本朝的君子，只有范景仁（范仲淹），歐陽永叔（歐陽修），司馬君實（司馬光）不喜好佛法。然而他們聰明才智所照亮的，德行所成就的，就是真正的佛法。』 誠齋仲益（楊萬里）用輕率的言辭詆譭佛法，認為是虛誕的說法。裕標二師用『即心趨善』的道理開導他，使他稍微知道腳踏實地。讀了《法藏碎金》后，才知道歸宿之處。 劉元城世安說：『古今的大儒，因為著書立論而譭謗佛法的，大概是有原因的。而且他們重視儒學，就會輕視佛法。現在作為儒家和佛家的弟子，應該各自維護自己的教義，不要有所輕重。三教就像鼎的三足，讓其中一足過大可以嗎？那樣一定會傾覆的。』 『而且所謂的佛法，到底是什麼呢？凡是可以言說的，都是有為法。』 稱之為有法，就有成有敗。然而萬物的道理，盛極必衰。所以佛法太盛，不只是我們儒家的禍患，也是佛法自身的大禍。那些世俗的小儒，不懂這個道理，看到前輩譭謗佛法，也跟著詆譭，認為佛法一無是處。
【English Translation】 English version: Yan Ze said, 'What is spoken of in the dusty world, the original in the lands, stop, stop discriminating.' Alone, a sick body. Liao Weng, having been demoted to Lingwai, sent a verse to Venerable Jiyin, hoping he would carry the Avatamsaka Sutra into the mountains: 'The great man's joy in mountain travel is exhausted, his own scenery is free from dust. How much idle land is on the staff, carry the Avatamsaka into the mountains.' Jiyin responded with a poem: 'Meeting through the Dharma, a smile opens, looking down on the world passing like flying dust. No more distinguishing between Hunan and Lingwai, together we go in the light of Nirvana.' Jiyin passed away in the summer of the first year of Chongning, at Yungai Temple in Changsha. Those who had traveled with him were punished as a result. In the first year of Jingkang, Jiyin went to the Ministry of Justice, stating upright opinions. At that time, the court was troubled, and it could not be implemented. The following year, Jiyin passed away in Tong'an. Han Zicang wrote an inscription for him, saying that his friend incurred resentment because of his virtue, truly knowing the man.
Better to be poor than rich; better to be lowly than noble. Especially not knowing death, like...
Layman Dongpo (Su Shi's alias) said, 'The gentlemen of this dynasty, only Fan Jingren (Fan Zhongyan), Ouyang Yongshu (Ouyang Xiu), and Sima Junshi (Sima Guang) do not like Buddhism. However, what their intelligence illuminates and what their virtue achieves is the true Dharma.' Chengzhai Zhongyi (Yang Wanli) used frivolous words to slander Buddhism, considering it a false doctrine. The two masters Yu Biao enlightened him with the principle of 'following the mind to do good,' making him slightly aware of being grounded. After reading 'Treasury of Dharma Fragments of Gold', he knew where to return. Liu Yuancheng Shian said, 'The great Confucians of ancient and modern times, who wrote and argued to defame Buddhism, probably have reasons. Moreover, if they value Confucianism, they will despise Buddhism. Now, as disciples of Confucianism and Buddhism, they should each maintain their own teachings, without any bias. The three teachings are like the three legs of a tripod, can one leg be too big? That would surely overturn it.' 'Moreover, what exactly is the so-called Dharma? All that can be spoken of is conditioned Dharma.' Calling it Dharma, there is success and failure. However, the principle of all things is that when prosperity reaches its peak, it must decline. Therefore, the excessive prosperity of Buddhism is not only a disaster for us Confucians, but also a great disaster for Buddhism itself. Those worldly petty Confucians do not understand this principle, and seeing their predecessors defame Buddhism, they also follow suit, thinking that Buddhism is worthless.'
禾。芻蕘之言。聖人擇焉。且佛法。豈不及芻蕘之言乎。或問東坡稱先生喜談禪何也。公曰。北歸時。與東坡同途極款曲。故暇日多談禪。其常患士大夫每以此事為戲劇。且此事乃佛究竟法。豈為之資乎。
黃太守。與胡少汲書曰。公道學頗得力。治病之方。當深求禪悅。照破生死之根。則憂患淫怒無處安腳。疾既無根。枝葉無能為害。投子聦。海會演。道行高重。不愧古人。皆可親近。若從文章之士。學妄言綺語。只增無明種子也。諸老猶喜接高明士大夫。開懷議論。便穿得諸儒鼻孔。若於義理。得其宗趣。卻觀舊讀諸書。境界廓然。六通四辟。極省心力也。然有道之士。須志誠懇切歸向古人。所謂不人不精。不得其真。此非虛語。
歷朝釋氏資鑒卷第十 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第十一
閩扆峰沙門 熙仲 集
宋下
丁未 高宗。改元建炎。幸維楊。詔佛果禪師克勤。詣行在引對。時軍國多故。有司未暇習儀。上遣八輩翊師。升殿賜坐。顧問佛法。詞旨明亮。帝云。朕一一記得。昨遇泗洲。見普照佛心長老。稱是師弟子。朕亦素知師道高妙。可得聞乎。師云。陛下以仁孝治天下。率土生靈。咸被光澤。雖草木昆蟲。各
【現代漢語翻譯】 現代漢語譯本：
有人說：『即使是樵夫的粗淺之言，聖人也會採納。難道佛法還不如樵夫的言論嗎？』有人問：『蘇東坡說先生喜歡談禪，這是為什麼呢？』 公回答說：『北歸的時候，我和蘇東坡同路，關係非常親密，所以空閑時經常談論禪。我常常擔心士大夫們把這件事當作是戲耍。這件事是佛的究竟之法，怎麼能用它來作為談資呢？』 黃太守給胡少汲寫信說：『您在道學上頗有心得，治療疾病的方法，應當深入探求禪悅，照破生死的根本。這樣憂患、淫慾、憤怒就沒有地方安身了。疾病既然沒有了根，枝葉就不能造成危害。投子聰（Touzi Cong），海會演（Haihui Yan），道行高尚，不愧於古人，都可以親近。如果向文章之士學習虛妄的言語，只會增加無明的種子。那些老和尚還喜歡接待有學問的士大夫，敞開心懷議論，便能抓住儒生的要害。如果在義理上，能夠領會其宗旨，再來看以前讀過的書，境界就會開闊，六通四辟，非常省心省力。然而有道之士，必須以真誠懇切的心歸向古人，所謂『不人則不精，不得其真』，這不是虛假的話。』 《歷朝釋氏資鑒》卷第十 《卍新續藏》第76冊 No. 1517 《歷朝釋氏資鑒》 《歷朝釋氏資鑒》卷第十一 閩地扆峰的沙門熙仲編輯 宋朝時期 丁未年，高宗皇帝改年號為建炎，到維揚巡幸。皇帝下詔讓佛果禪師克勤到行在所覲見。當時國家多難，有關部門沒有時間準備禮儀。皇帝派遣八個翊師，請禪師升殿賜座，顧問佛法。禪師的言辭旨意明亮。皇帝說：『我一一記得。昨天遇到泗洲的普照佛心長老，他說他是您的弟子。我也一直知道您的道行高妙，可以聽您講講嗎？』禪師說：『陛下以仁孝治理天下，天下的百姓都沐浴在您的光輝之下，即使是草木昆蟲，都各自安樂。』
【English Translation】 English version:
Someone said: 'Even the words of a humble woodcutter are chosen by the sage. How can the Buddha's teachings be inferior to the words of a woodcutter?' Someone asked: 'Su Dongpo (a famous poet) said that you, sir, like to talk about Chan (Zen Buddhism). Why is that?' The master replied: 'When returning north, I traveled with Su Dongpo and we were very close, so we often talked about Chan in our spare time. I often worry that scholar-officials treat this matter as a joke. This matter is the ultimate Dharma (teachings) of the Buddha, how can it be used as mere conversation material?' Prefect Huang wrote to Hu Shaoji: 'You have gained considerable understanding in the study of Dao (the Way). The method of curing illness should deeply seek Chan pleasure, illuminating the root of birth and death. Then worries, lust, and anger will have nowhere to settle. Since the disease has no root, the branches and leaves cannot cause harm. Touzi Cong (Touzi Cong), Haihui Yan (Haihui Yan), their conduct is noble and they are worthy of the ancients, you can approach them. If you learn empty and flowery words from men of letters, you will only increase the seeds of ignorance. Those old monks still like to receive learned scholar-officials, opening their hearts to discuss, and they can grasp the essentials of Confucian scholars. If, in terms of principles, you can grasp its essence, and then look at the books you have read before, the realm will be broadened, the six supernatural powers and four kinds of fearlessness will be opened up, saving a lot of effort. However, those who have attained the Dao (the Way) must sincerely and earnestly turn to the ancients, as the saying goes, 'If it is not human, it is not refined, and you will not get its truth.' This is not an empty saying.' 'A Mirror for the Sangha Through Dynasties', Volume 10 'Wan Xu Zang', Volume 76, No. 1517, 'A Mirror for the Sangha Through Dynasties' 'A Mirror for the Sangha Through Dynasties', Volume 11 Compiled by the Shramana (Buddhist monk) Xizhong of Yifeng Mountain in Min (Fujian Province) Song Dynasty In the year Dingwei, Emperor Gaozong changed the reign title to Jianyan and went on a tour to Weiyang. The emperor issued an edict summoning Chan Master Foguo Keqin (Foguo Keqin) to appear before him at the imperial residence. At that time, the country was in turmoil, and the relevant departments did not have time to prepare the rituals. The emperor sent eight Yishi (attendants) to invite the Chan master to ascend the hall and be seated, and consulted him on the Buddha-dharma. The Chan master's words and intentions were clear and bright. The emperor said: 'I remember everything. Yesterday I met Elder Puzhao Foxin (Puzhao Foxin) of Sizhou, who said he was your disciple. I have always known that your Dao (spiritual attainment) is profound and wonderful, can I hear you speak about it?' The Chan master said: 'Your Majesty governs the world with benevolence and filial piety, and all the people in the world are bathed in your glory, even the plants and insects are at peace.'
得其所。此佛祖所傳之心也。此之心外。無別有心。若別有心。非佛祖之心矣。帝大悅。賜號圓悟。次奉旨。就楊州雍熙禪寺演法。奏對罷。問。師居金山如何。奏曰。臣老且病。而金山在大江之中。多風寒。恐病寖劇。愿歸山林以盡天年。乃救住云居(宋編年)。
上初至鎮江府金山禪寺。留題云。崒然天立鎮中流。雄跨東南二百州。武士每臨須破膽。何勞平地戰貔貅。
次南渡微行至溫州江心數雷。聞行童寅朝唱禮云。兩宮北狩。愿早迴鑾。次祝今上皇帝聖壽萬安。上感慨流涕。后建都定。有旨。普度為僧。江心元有兩塔。東曰禪寂禪寺。上臨幸之地。西曰普濟。乃律居。晉太守謝靈運所游之處。
建炎庚戌 有旨。命真歇禪師清了。併爲一寺。於是捧來。正月初四日。合港龍王獻地。土沙遂涌。潮落基平合而爲一。賜額龍翔興慶禪寺。瑞安縣置田一莊。以充香燈。撥小船百二十隻。以供差使。每歲度行童二員。以酬不忘聖恩。御書清暉浴光四字。揭于寢堂方丈。御墨迨今耀于泉石也。
辛亥 紹興元年 三年正月。詔下江州召子元法師 朕聞。子元專修凈業。委有道行。宣示彼處守臣可賜。俾令回禁苑講演。故茲獎諭。想宜知悉。仍來八字。宗師到處。代朕親行 賜金襕詔書 朕常具
【現代漢語翻譯】 現代漢語譯本 得到真諦。這就是佛祖所傳的心法。這心之外，沒有其他的心。如果另外有心，那就不是佛祖的心了。皇帝非常高興，賜號圓悟。之後奉旨，在揚州雍熙禪寺弘揚佛法。奏對完畢，皇帝問：『禪師住在金山怎麼樣？』奏答說：『臣年老體弱，而金山又在長江之中，多風寒，恐怕病情加重，希望能夠回到山林以安度晚年。』於是獲準回到云居山（宋編年）。
皇上初到鎮江府金山禪寺，留下題詞說：『高聳入雲矗立江中流，雄踞東南二百州。武士每次臨近都膽寒，何須平地動用軍隊。』
後來皇上南渡，微服私行來到溫州江心寺數日。聽到行童寅早晨唱禮說：『祈願兩宮（指被金兵擄走的徽欽二帝）早日返回京城。』接著祝願當今皇上聖壽萬安。皇上感慨流涕。後來建都安定后，有旨意，普遍度人為僧。江心寺原有兩座塔，東邊的叫做禪寂禪寺，是皇上曾經駕臨的地方；西邊的叫做普濟寺，是律宗的住所，晉朝太守謝靈運曾經遊覽的地方。
建炎庚戌年，有旨意，命令真歇禪師清了，將兩寺合併爲一寺。於是捧來旨意。正月初四日，合港龍王獻地，泥沙隨即涌起，潮水退去後地基平整合併爲一。賜額為龍翔興慶禪寺。瑞安縣撥給田地一莊，用來充當香火費用。撥給小船一百二十隻，用來供應差遣使用。每年度化行童兩名，用來報答不忘聖恩。御書『清暉浴光』四個字，懸掛在寢堂方丈。御墨至今仍然在泉石上閃耀光芒。
辛亥年，紹興元年，三年正月。皇帝下詔到江州召見子元法師：『朕聽說，子元專心修習凈土法門，確實有道行。傳示給當地的守臣，可以賞賜他，讓他回到禁苑講經說法。因此特此嘉獎諭示，想必他應該知曉。』仍然寫了八個字：『宗師到處，代朕親行。』賜予金襕袈裟和詔書：『朕經常』
【English Translation】 English version To attain the essence. This is the mind transmitted by the Buddha. Outside of this mind, there is no other mind. If there were another mind, it would not be the Buddha's mind. The Emperor was greatly pleased and bestowed the title 'Yuanwu' (Complete Enlightenment). Subsequently, he received an imperial decree to propagate the Dharma at Yongxi Chan Monastery in Yangzhou. After the audience, the Emperor asked, 'How is it for the Master to reside at Jinshan?' He replied, 'Your subject is old and ill, and Jinshan is in the middle of the Great River, with much wind and cold. I fear my illness will worsen. I wish to return to the mountains and forests to live out my remaining years.' He was then permitted to return to Yunju Mountain (Song Annals).
When the Emperor first arrived at Jinshan Chan Monastery in Zhenjiang Prefecture, he left an inscription saying: 'Towering upright, it stands in the middle of the river, majestically dominating two hundred prefectures in the southeast. Each time warriors approach, they are filled with fear. Why bother deploying troops on level ground?'
Later, during the Southern Crossing, the Emperor traveled incognito to Jiangxin Monastery in Wenzhou for several days. He heard the novice Yin chanting the morning service, saying, 'May the Two Palaces (referring to Emperors Huizong and Qinzong, who were captured by the Jin army) return to the capital soon.' Then he wished the current Emperor a long and peaceful life. The Emperor was moved to tears. After the capital was established and stabilized, an imperial decree was issued to universally ordain people as monks. Jiangxin Monastery originally had two pagodas. The eastern one was called Chanji Chan Monastery, the place where the Emperor had once visited. The western one was called Puji Monastery, a residence for Vinaya practitioners, and the place where Xie Lingyun, the governor of Jin Dynasty, had once visited.
In the year Gengxu of the Jianyan era, an imperial decree was issued, ordering Chan Master Zhenxie Qingliao to merge the two monasteries into one. Thereupon, the decree was received. On the fourth day of the first month, the Dragon Kings of the harbor offered land, and the mud and sand surged up. When the tide receded, the foundation was leveled and merged into one. The monastery was granted the name Longxiang Xingqing Chan Monastery. Rui'an County allocated a manor of fields to provide for incense and lamp expenses. One hundred and twenty small boats were allocated to provide for official duties. Each year, two novices were ordained to repay the unforgotten sacred grace. The Emperor's calligraphy of the four characters 'Qing Hui Yu Guang' (Clear Radiance Bathing Light) was hung in the abbot's chamber of the sleeping hall. The imperial ink still shines on the springs and rocks to this day.
In the year Xinhai, the first year of the Shaoxing era, in the first month of the third year, the Emperor issued an edict to summon Dharma Master Ziyuan to Jiangzhou: 'I have heard that Ziyuan is dedicated to cultivating the Pure Land practice and truly possesses virtuous conduct. Convey this to the local governor, who may bestow rewards upon him, allowing him to return to the Forbidden Garden to lecture on the scriptures. Therefore, this commendation is hereby issued, and he should be aware of it.' He also wrote eight characters: 'Wherever the Master goes, act on my behalf.' He bestowed a golden kasaya and an edict: 'I often'
悉。極樂聖人。悲願深廣。誓接群生。信樂歸依。常存觀想。澄神靜慮。無出顯揚。敷暢者乎。朕嘗觀九江之奏。一僧名子元。習效白蓮之凈社。會集廬山之大緣。化七萬之緇流。修十六之妙觀。久無間斷。未有不如所愿。而得往生也。即今召赴德壽殿。講演凈業大義。可賜褐蕃羅青界相金襕仙花袈裟一頂。金拔折羅環鉤一副。令宗師赴詔披奉具奏聞。故茲詔示。想宜知悉。春暄。師比安否。遣書旨不多及。二十一日。
十二年二月。停給度牒。雖特旨。亦令執奏。先是臨安府。乞度牒。修觀音殿。上 特給錢伍阡緡。上曰。朕觀人主欲消除釋老二教。或毀其徒。皆不適中。往往而熾。今不放度牒。可以漸清。而吾道勝矣。
十三年五月。張九成得朋黨之謗。既而右司諫詹大方言。頃者鼓唱浮言。九成實為之首。徑山主僧宗杲從而和之。九成編置南安軍。宗杲流衡州(又按紹興正論云。秦檜當國。宗杲不附和。議坐與張九成謗訕還俗。𦀯管衡州。又從梅州。檜死。故還復為僧。住徑山)。
二十七年八月。收諸路給餘僧道度牒。用三省請也上曰。昨推禮部侍郎賀允中上殿。朕問即今僧道之數。允中言。有僧二十萬。道士才萬人。朕見士夫奉佛。其間議論多有及度牒者。朕謂。自今田業多荒。不耕而
【現代漢語翻譯】 現代漢語譯本： 悉知。極樂世界的聖人，其悲憫之心和誓願宏大深廣，發誓接引眾生。只要人們信奉極樂世界，樂於歸依，心中常存觀想，澄凈精神，安靜思慮，就沒有什麼比這更能彰顯和發揚佛法的了。我曾經看過九江的奏報，其中提到一位名叫子元的僧人，他效仿白蓮社的凈土修行方式，會集廬山的大因緣，教化了七萬名僧人，修習十六種微妙的觀想，長久以來沒有間斷，沒有不遂其愿而得以往生的。現在就召他前往德壽殿，講演凈業的大義。可以賜予他褐色的蕃羅青界相金襕仙花袈裟一件，金拔折羅環鉤一副。命宗師接到詔書後披上袈裟，具奏聞。因此下達這道詔書，想必你應該知曉。春日溫暖，師父您一切安好？書信旨意不多贅述。二十一日。 十二年二月，停止發放度牒。即使是特旨，也要執奏。此前，臨安府請求發放度牒，以修建觀音殿。皇上特賜錢五千緡。皇上說：『我看人主想要消除釋教和老教，或者毀壞他們的徒眾，都不是恰當的方法，往往反而使他們更加興盛。現在不發放度牒，可以逐漸使他們清減，而我們的道統就能夠興盛了。』 十三年五月，張九成受到朋黨的誹謗。不久，右司諫詹大方進言說，近來有人鼓吹虛浮的言論，張九成實際上是首要人物，逕山的主持僧宗杲也隨聲附和。張九成被貶謫到南安軍，宗杲被流放到衡州（又據《紹興正論》記載，秦檜當權時，宗杲不附和，被議定與張九成一起誹謗朝政，被判還俗，監管衡州，後來又遷到梅州。秦檜死後，才恢復僧人身份，回到徑山）。 二十七年八月，收回各路剩餘的僧道度牒，這是三省的請求。皇上說：『昨天推舉禮部侍郎賀允中上殿，我問他現在僧道的數量。賀允中說，有僧人二十萬，道士才一萬人。我看到士大夫信奉佛教，其中議論很多都涉及到度牒。我認為，現在田地荒蕪很多，不耕種而』
【English Translation】 English version: Know this. The saints of the Pure Land of Ultimate Bliss (Sukhavati), with their profound compassion and vast vows, pledge to receive all sentient beings. If people believe in and are happy to take refuge in the Pure Land, constantly maintain contemplation in their minds, purify their spirits, and quietly contemplate, there is nothing more that can manifest and promote the Dharma. I once read a report from Jiujiang, which mentioned a monk named Ziyuan, who imitated the Pure Land practice of the White Lotus Society, gathered the great causes and conditions of Mount Lu, taught and transformed 70,000 monks, and practiced the sixteen subtle contemplations for a long time without interruption, and there was no one who did not have their wishes fulfilled and was able to be reborn in the Pure Land. Now summon him to the Deshou Hall to lecture on the great meaning of Pure Land karma. He may be granted a brown Fanluo Qingjiexiang (a type of brocade) kasaya (robe) with golden thread and celestial flowers, and a pair of golden vajra (thunderbolt) ring hooks. Order the master to wear the kasaya upon receiving the edict and report it in detail. Therefore, this edict is issued, and you should know it. The spring is warm, and I hope you, Master, are well. I will not elaborate on the meaning of the letter. The twenty-first day. In the second month of the twelfth year, the issuance of ordination certificates (dudie) was stopped. Even if it was a special edict, it had to be executed and reported. Previously, the Lin'an Prefecture requested the issuance of ordination certificates to build the Guanyin (Avalokitesvara) Hall. The Emperor specially granted 5,000 strings of cash. The Emperor said, 'I see that when rulers want to eliminate the teachings of Buddhism and Taoism, or destroy their followers, these are not appropriate methods, and often they only make them more prosperous. Now, by not issuing ordination certificates, we can gradually reduce their numbers, and our own tradition will flourish.' In the fifth month of the thirteenth year, Zhang Jiucheng was slandered by a faction. Soon after, Zhan Dafang, the Right Advisory Official, said, 'Recently, some people have been advocating empty talk, and Zhang Jiucheng is actually the leader, and the abbot Zonggao of Jingshan Temple has echoed him.' Zhang Jiucheng was exiled to the Nan'an Army, and Zonggao was exiled to Hengzhou (According to the 'Shaoxing Zheng Lun', when Qin Hui was in power, Zonggao did not agree with him and was accused of slandering the government with Zhang Jiucheng. He was sentenced to return to lay life and supervised in Hengzhou, and later moved to Meizhou. After Qin Hui died, he was restored to his status as a monk and returned to Jingshan Temple). In the eighth month of the twenty-seventh year, the remaining ordination certificates for monks and Taoists from all routes were collected, at the request of the Three Provinces. The Emperor said, 'Yesterday, I summoned He Yunzhong, the Vice Minister of the Ministry of Rites, to the court, and I asked him about the number of monks and Taoists now. He Yunzhong said that there are 200,000 monks and only 10,000 Taoists. I see that the scholar-officials believe in Buddhism, and many of their discussions involve ordination certificates. I think that now many fields are barren and not cultivated, and'
食者眾。猶有二十一萬人。若更給度牒。是驅耕夫為僧。且一夫受田百畝。一夫為僧百畝之田不耕矣。佛自東漢明帝時。流入中國。終不可廢。朕亦非有意絕之。然僧徒多。則不耕者眾矣(以上並編年)。
假堂俊禪師。福之寧邑人。因覽橫渠張正蒙書。中標八說。破佛之教為邪。師慮向去蕪沒正教。著決起信論。詣闕進表曰。良田之內有稂莠。芟夷不早。無以養嘉禾。大林之中有荊棘。剪伐不及。無以育奇材。正蒙破佛之說。真福田之稂莠。道林之荊棘也。芟夷剪伐。其可緩乎。佛教東流震旦。千二百年。其顯跡明驗。載諸典籍。可謂詳矣。其為化也。以慈悲變暴惡。以喜舍變慳貪。以平等變冤憎。以忍辱變嗔恚。傳此化風。和光四海。實有輔于皇政也。正蒙指為邪。不其謬歟(云云)。高宗覽罷。志以御寶。曉示朝門。毋得再有異議。
上贊法華經 要入如來功德林。法華經上好留心。三車喻品慈悲大。七卷言詞利益深。曾攪長河為酥酪。能令大地作黃金。斯經斯典難遭遇。萬劫千生無處尋。
上贊布袋和尚 碧漢片云。長空孤月。能棲物外。如是幽絕。慣隱市廛。奇哉真杰。隨身兮唯拄杖布袋。量機兮何妨酒肉腥血。別別。玉殿瓊樓更加雪。
孝宗在潛潘和云 袋貯乾坤。杖挑日月。
【現代漢語翻譯】 現代漢語譯本：
『出家為僧的人太多了。現在還有二十一萬人。如果再給他們發放度牒（成為僧侶的憑證），那就是驅趕農民去做和尚。而且一個農民耕種一百畝田地，一個人做了和尚，一百畝田地就沒有人耕種了。佛教自從東漢明帝時傳入中國，最終不能廢除。朕也不是有意要斷絕佛教。然而僧侶多了，那麼不耕田的人就多了（以上這些都按年份編排）。』 『假堂俊禪師，是福州寧德縣人。因為讀了橫渠（張載，字正蒙）的著作，其中標列了八條說法，批判佛教的教義是邪說。禪師擔心以後會使蕪雜淹沒了正教，於是寫了《決起信論》，到朝廷上書說：『良田里有雜草，不早點剷除，就無法滋養好的莊稼；大森林裡有荊棘，不及時剪伐，就無法培育奇異的木材。張正蒙批判佛教的說法，真是福田里的雜草，道林里的荊棘啊。剷除和剪伐，難道可以延緩嗎？佛教向東流傳到震旦（中國），已經一千二百年了，它所顯現的跡象和明顯的驗證，都記載在典籍中，可以說是很詳細了。它所起到的教化作用，是用慈悲來改變暴戾邪惡，用喜舍來改變慳吝貪婪，用平等來改變冤仇憎恨，用忍辱來改變嗔怒怨恨。傳播這種教化的風氣，調和光耀四海，實際上對皇家的政事有輔助作用啊。張正蒙指責佛教是邪說，難道不是謬誤嗎（等等）。』高宗皇帝看完奏章，用玉璽蓋章，曉諭朝廷，不許再有不同的議論。』 『皇上讚頌《法華經》：想要進入如來的功德林，在《法華經》上好好用心。三車（羊車、鹿車、牛車）的比喻，慈悲心廣大，七卷的言辭，利益深遠。曾經攪動長河成為酥酪，能夠讓大地變成黃金。這樣的經典實在難以遭遇，萬劫千生也無處尋覓。』 『皇上讚頌布袋和尚：碧藍的天空飄著一片云，廣闊的天空懸掛著一輪孤月。能夠棲身於世俗之外，是如此的幽靜絕俗。習慣於隱匿在市井之中，真是奇特傑出的人啊。隨身攜帶的只有拄杖和布袋，衡量時機，又何妨飲酒吃肉，沾染腥血。真是特別啊！用玉石建造的殿宇樓閣，更加潔白如雪。』 『孝宗皇帝在還是藩王的時候，讚頌潘和云：布袋里裝滿了天地乾坤，拄杖挑著太陽和月亮。』
【English Translation】 English version:
'There are too many who have become monks. There are still 210,000 people. If more ordination certificates (documents to become a monk) are issued, it would be driving farmers to become monks. Moreover, one farmer cultivates a hundred mu (unit of area) of land, and if one person becomes a monk, a hundred mu of land will not be cultivated. Buddhism entered China from the time of Emperor Ming of the Eastern Han Dynasty, and ultimately cannot be abolished. I do not intend to cut off Buddhism. However, if there are many monks, then there will be many who do not cultivate the land (the above are all arranged by year).' 'Zen Master Jiatang Jun was a native of Ningde County in Fuzhou. Because he read the works of Hengqu (Zhang Zai, styled Zhengmeng), which listed eight arguments criticizing Buddhist teachings as heresy, the Zen master worried that in the future, the weeds would drown out the orthodox teachings. Therefore, he wrote 'Resolving Doubts and Establishing Faith' and submitted a memorial to the court, saying: 'In a good field, there are weeds; if they are not removed early, good crops cannot be nourished. In a large forest, there are thorns; if they are not pruned in time, extraordinary timber cannot be nurtured. Zhang Zhengmeng's criticism of Buddhism is truly the weeds in the field of blessings, the thorns in the forest of the Way. Can the removal and pruning be delayed? Buddhism has flowed eastward to Zhendan (China) for 1,200 years. Its manifested signs and clear verifications are recorded in the classics, which can be said to be very detailed. Its transformative effect is to use compassion to transform violence and evil, to use joy and generosity to transform stinginess and greed, to use equality to transform grievances and hatred, and to use patience to transform anger and resentment. Spreading this transformative influence harmonizes and illuminates the four seas, and in reality, it assists the imperial government. Zhang Zhengmeng accuses Buddhism of being heresy; is this not a fallacy (etc.)?' Emperor Gaozong, after reading the memorial, stamped it with the imperial seal and informed the court that there should be no further dissent.' 'The Emperor praises the Lotus Sutra: If you want to enter the merit forest of the Tathagata (another name for Buddha), pay close attention to the Lotus Sutra. The parable of the three carts (sheep cart, deer cart, ox cart) has great compassion, and the words of the seven volumes have profound benefits. It once stirred the long river into ghee (clarified butter), and can turn the earth into gold. Such a scripture is difficult to encounter, and cannot be found in ten thousand kalpas (an extremely long period of time).' 'The Emperor praises the Budai (cloth sack) Monk: A piece of cloud in the blue sky, a solitary moon in the vast sky. Able to dwell outside the mundane world, it is so quiet and detached. Accustomed to hiding in the marketplace, what a peculiar and outstanding person. All he carries is a staff and a cloth sack. Measuring the opportunity, why not drink wine, eat meat, and be stained with blood? Truly special! The palaces and pavilions built of jade are even whiter than snow.' 'Emperor Xiaozong, when he was still a prince, praised Pan Heyun: The cloth sack is filled with the universe, and the staff carries the sun and the moon.'
藞藞苴苴。聖中之絕。憨憨癡癡。僧中之杰。令行兮。一棒一條痕。逗機兮。殺人須見血。別別。分明一點爐中雪。
保峰真道者。和布袋贊 量包太虛。眼懸日月。住天宮兮。天中之絕。在人間兮。人中之杰。放下布袋兮。坐斷四大部洲。拈起柱杖兮。且得大地流血。別別。明明有理難分雪。李公為獻。二帝大悅(三贊叢林盛事)。
二十九年。徑山宗杲禪師。移梅州。得旨自便。次年三月。賜牒再為僧。又次年住育王。又次年再住徑山(見前)○孝宗在潛藩。親書妙喜庵三字。賜杲師。及即位。首問道。詔師。適師臥疾。賜大慧禪師。
癸未 孝宗改元隆興。明年給僧牒一萬道。付都督府。分下諸路。又給二萬道。付諸路出鬻。陳良翰上言。昨者住賣度牒。二十餘年。人民聚而不為無益。辛巳春。邊事既作。費用寢廣。乃始放行。令下之初。往往爭賣。且唐人有言。十戶不能養一僧。今放行者。已十餘萬。與舊所度者。無慮三四十萬戶。不得休息也。不知國之所利者能幾何。而今三四十萬戶。不得息肩。又且暗損戶口。侵擾齊民。奚止十萬。其為害豈淺淺哉(編年)。
乙酉 改元乾道。是時上游下竺寺。見佛國山。廚中濾水囊。行道觀音三事。問僧。皆不能加答。遂召靈隱寺豁堂遠禪
【現代漢語翻譯】 現代漢語譯本： 『藞藞苴苴』（形容言語含糊不清）。聖人中的絕頂人物。 『憨憨癡癡』（形容天真質樸）。僧人中的傑出人才。 號令施行時，一棒下去就留下一道痕跡。 啓發機鋒時，殺人不見血。 不必分辨，這分明就像一點爐中的雪。
保峰真道者，和布袋和尚的讚語： 心量包容整個太虛，目光如日月般明亮。 居住在天宮，是天人中的絕頂人物。 身處在人間，是人中的傑出人才。 放下布袋，便能坐斷四大部洲（指整個世界）。 拿起拄杖，且要讓大地血流成河。 不必分辨，明明有理卻難以分辨清楚。 李公為此進獻，孝宗和高宗皇帝都非常高興（讚美叢林的盛事）。
紹興二十九年，逕山宗杲禪師被調往梅州，得到旨意可以自行方便。 第二年三月，朝廷賜予度牒，讓他再次成為僧人。 又過一年，住持育王寺。 再過一年，再次住持徑山寺（見前文）。 孝宗皇帝還在藩邸時，親筆書寫『妙喜庵』三個字，賜給宗杲禪師。 等到即位后，首先向宗杲禪師問道，並下詔召見。 當時宗杲禪師臥病在床，於是改賜大慧禪師。
癸未年，孝宗皇帝改年號為隆興。 第二年，發放僧人度牒一萬道，交給都督府，分發到各路。 又發放兩萬道，交給各路出售。 陳良翰上書說，過去住持寺廟賣度牒已經有二十多年了，人民聚集在一起並非沒有益處。 辛巳年春天，邊境戰事發生，費用開支增多，於是才開始放行出售度牒。 命令下達之初，人們往往爭相購買。 而且唐朝人有話說，十戶人家不能供養一個僧人。 現在放行出售度牒的，已經有十幾萬。 加上以前所度的僧人，總共有三四十萬戶人家不得休息。 不知道國家從中能得到多少利益，而現在這三四十萬戶人家卻不得安寧。 而且還會暗中減少戶口，侵擾百姓，又何止十萬戶。 這樣的危害難道很小嗎（編年史）。
乙酉年，改年號為乾道。 當時上游下竺寺，出現佛國山、廚房裡的濾水囊、行道觀音這三件事，詢問僧人，都不能很好地回答。 於是召見靈隱寺的豁堂遠禪師。
【English Translation】 English version: 'La la ju ju' (describing speech as vague and unclear). The most outstanding among the saints. 'Han han chi chi' (describing innocence and simplicity). The most excellent among the monks. When an order is given, a strike of the staff leaves a mark. When a Zen opportunity arises, killing is done without bloodshed. No need to distinguish, it's clearly like a speck of snow in the furnace.
True Daoist Baofeng, praising the Budai (Laughing Buddha) monk: The mind encompasses the entire Taixu (Great Emptiness), the eyes shine like the sun and moon. Residing in the heavenly palace, he is the most outstanding among the devas (gods). Living in the human world, he is the most excellent among humans. Putting down the cloth bag, he can sit across the four major continents (referring to the entire world). Picking up the staff, he would cause the earth to flow with blood. No need to distinguish, it's clearly reasonable but difficult to discern. Lord Li presented this, and Emperor Xiaozong and Emperor Gaozong were very pleased (praising the flourishing of the Sangha).
In the 29th year of Shaoxing, Chan Master Zonggao of Jingshan was transferred to Meizhou, receiving an imperial decree allowing him to act at his convenience. In the third month of the following year, the court granted him a degree, allowing him to become a monk again. A year later, he resided at Yuwang Temple. Another year later, he resided at Jingshan Temple again (as mentioned before). When Emperor Xiaozong was still a prince, he personally wrote the three characters 'Miaoxi Hermitage' and bestowed them upon Chan Master Zonggao. After ascending the throne, he first inquired about the Dao (path) from Chan Master Zonggao and issued an edict to summon him. At that time, Chan Master Zonggao was ill in bed, so the honor was bestowed upon Chan Master Dahui instead.
In the year Guiwei, Emperor Xiaozong changed the era name to Longxing. The following year, 10,000 monk certificates were issued and given to the Metropolitan督府 (Dudufu), to be distributed to various circuits. Another 20,000 were issued and given to various circuits for sale. Chen Lianghan submitted a memorial, saying that in the past, temples selling monk certificates had been going on for more than twenty years, and the people gathering together were not without benefit. In the spring of Xinsi year, border wars broke out, and expenses increased, so the sale of certificates was allowed. At the beginning of the order, people often rushed to buy them. Moreover, the Tang people had a saying that ten households could not support one monk. Now, more than one hundred thousand certificates have been issued for sale. Adding the monks who were ordained before, there are a total of three to four hundred thousand households that cannot rest. I don't know how much benefit the country can get from this, but now these three to four hundred thousand households cannot have peace. Moreover, it will secretly reduce the population and disturb the people, and it's more than just ten thousand households. Isn't such harm minor? (Chronicle).
In the year Yiyou, the era name was changed to Qiandao. At that time, at Shangyou Xiazhutemple, the three events of Buddha Country Mountain, the water filtering bag in the kitchen, and the Walking Guanyin (Avalokitesvara) appeared. When asked, the monks could not answer well. Therefore, Chan Master Huotang Yuan of Lingyin Temple was summoned.
師問之。上曰。山既從佛國飛來。何不飛去。遠曰。動不如靜。又曰。水中眾生。以囊濾之。火里眾生。將甚麼濾。遠曰。他家自有通霄路。又曰。眾生有難念觀音救苦。觀音手捻數珠。念個甚麼。遠曰。求人不如求己。帝大悅。有旨命師。革講肆為禪林。師奏云。教乃明佛語。禪乃悟佛心。因佛語而見佛心。其揆一也。乃寢。下竺。奉師像于佛國山前。遇忌晨設齊自此 聖上。神曜得道。虛心應物。屢召豁堂禪師入內。奏對稱旨。賜佛眼(師號)。詔育王山德光禪師。以二月渡江。上問。聞古有浮笠而渡者。奏云。昔黃柏。路逢異僧同行。乃一羅漢。至天臺。值江漲。不能濟。植杖久之。異僧以笠當舟。登之浮江而去。黃柏指而罵曰。這自了漢。我早知汝。捶折其脛。異僧稽首暵曰。道人猛利。非我所及。上曰。可謂神通。奏云。宗門下不貴神通。只貴眼明。上曰。須是如此。賜佛照師號。敕住靈隱○一日召對。帝問曰。朕心與佛心。是同是別。師云。直下無第二人。上曰。任么則佛即是心。心即是佛。師曰。成一切相即心。離一切相即佛。上問。自古帝王英雄者多。能信此道者寡。師云。非陛下不委。愿陛下始終其道。上曰。競競業業。當如禪師之言○一日召師。問曰。釋迦老子。入雪山六年。所成者何事。請明
【現代漢語翻譯】 現代漢語譯本 師（指僧人）問（志公禪師）。皇上說：『山既然從佛國（Buddhakṣetra，諸佛居住的清凈世界）飛來，為何不飛走呢？』志公禪師說：『動不如靜。』皇上又說：『水中的眾生，可以用網兜來過濾。火中的眾生，用什麼來過濾呢？』志公禪師說：『他家自有通霄路。』皇上又說：『眾生有難時念觀音（Avalokiteśvara，觀世音菩薩）救苦。觀音菩薩手捻數珠，念個什麼呢？』志公禪師說：『求人不如求己。』皇帝非常高興。下旨命令志公禪師，將講經場所改為禪林。志公禪師上奏說：『教是闡明佛的語言，禪是領悟佛的心意。通過佛的語言而見到佛的心意，它們的道理是一樣的。』於是作罷。下詔在下竺（地名），在佛國山前供奉志公禪師的畫像，每逢忌日設齋祭祀。從此以後，聖上（指皇帝）神采煥發，領悟佛道，虛心待物，多次召見豁堂禪師入宮，奏對符合旨意，賜號『佛眼』（是豁堂禪師的稱號）。詔令育王山（地名）的德光禪師，在二月渡江。皇上問：『聽說古代有踩著斗笠渡江的人。』德光禪師奏答說：『過去黃檗禪師，路上遇到一位異僧同行，原來是一位羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。到達天臺山（地名）時，遇到江水上漲，無法渡過。異僧將手杖插在水中很久。異僧用斗笠當船，登上斗笠浮江而去。黃檗禪師指著他罵道：「這自了漢（只顧自己解脫的人）！我早就知道你這樣，捶斷了他的小腿。」異僧稽首謝罪說：「道人猛利，不是我所能及的。」』皇上說：『可以稱得上是神通。』德光禪師奏答說：『宗門下不看重神通，只看重眼明（指明心見性）。』皇上說：『必須是這樣。』賜號『佛照』（是德光禪師的稱號），敕令他住在靈隱寺（地名）。有一天召見德光禪師，皇上問道：『朕的心與佛心，是相同還是不同？』德光禪師說：『直下無第二人（指心佛不二）。』皇上說：『既然如此，那麼佛就是心，心就是佛。』德光禪師說：『成就一切相就是心，離開一切相就是佛。』皇上問：『自古以來帝王英雄的人很多，能相信這個道理的人很少。』德光禪師說：『不是陛下不明白，希望陛下始終奉行這個道理。』皇上說：『兢兢業業，應當像禪師所說的那樣。』有一天召見德光禪師，問道：『釋迦老子（釋迦牟尼佛的俗稱），進入雪山六年，成就了什麼事情？請說明。』
【English Translation】 English version The Emperor asked him (Zhìgōng Chan Master). The Emperor said, 'Since the mountain flew from the Buddhakṣetra (Buddha-field, the pure land where Buddhas reside), why doesn't it fly away?' Zhìgōng Chan Master said, 'Motion is not as good as stillness.' The Emperor further said, 'The beings in the water can be filtered with a net. What can be used to filter the beings in the fire?' Zhìgōng Chan Master said, 'They have their own path to the sky.' The Emperor further said, 'When beings are in distress, they recite the name of Avalokiteśvara (the Bodhisattva of Compassion) to be saved from suffering. What is Avalokiteśvara reciting while holding prayer beads?' Zhìgōng Chan Master said, 'Seeking help from others is not as good as seeking help from oneself.' The Emperor was very pleased. He issued an edict ordering Zhìgōng Chan Master to change the lecture hall into a Chan forest. Zhìgōng Chan Master reported, 'Teaching clarifies the Buddha's words, and Chan realizes the Buddha's mind. Seeing the Buddha's mind through the Buddha's words, their principles are the same.' So it was dropped. An edict was issued to enshrine Zhìgōng Chan Master's image in front of Buddha Country Mountain in Xiàzhú (place name), and to hold a vegetarian feast on the anniversary of his death. From then on, the Emperor was radiant, enlightened to the Buddha's path, and treated things with an open mind. He repeatedly summoned Chan Master Huòtáng into the palace, and his responses pleased the Emperor. He was given the title 'Buddha Eye' (the title of Chan Master Huòtáng). An edict was issued to Chan Master Déguāng of Yùwáng Mountain (place name) to cross the river in February. The Emperor asked, 'I heard that in ancient times, there were those who crossed the river by stepping on bamboo hats.' Chan Master Déguāng replied, 'In the past, Chan Master Huángbò met a strange monk on the road, who turned out to be an Arhat (one who has extinguished all afflictions and attained liberation). When they arrived at Tiāntái Mountain (place name), they encountered a river that was flooded and impassable. The strange monk planted his staff in the water for a long time. The strange monk used a bamboo hat as a boat, boarded it, and floated across the river. Chan Master Huángbò pointed at him and scolded, "This self-liberated fellow! I knew you would do this, and broke his shin." The strange monk bowed and apologized, saying, "The Daoist is fierce, I cannot match him."' The Emperor said, 'It can be called supernatural power.' Chan Master Déguāng replied, 'The Chan school does not value supernatural powers, but only values clear vision (referring to seeing one's nature and attaining enlightenment).' The Emperor said, 'It must be so.' He bestowed the title 'Buddha Illumination' (the title of Chan Master Déguāng) and ordered him to reside in Língyǐn Temple (place name). One day, he summoned Chan Master Déguāng and asked, 'Is the Emperor's mind the same as the Buddha's mind, or are they different?' Chan Master Déguāng said, 'Directly, there is no second person (referring to the non-duality of mind and Buddha).' The Emperor said, 'If so, then the Buddha is the mind, and the mind is the Buddha.' Chan Master Déguāng said, 'Accomplishing all forms is the mind, and leaving all forms is the Buddha.' The Emperor asked, 'Since ancient times, there have been many heroic emperors, but few who can believe in this path.' Chan Master Déguāng said, 'It is not that Your Majesty does not understand, but I hope that Your Majesty will always practice this path.' The Emperor said, 'Diligently and conscientiously, I should follow the words of the Chan Master.' One day, he summoned Chan Master Déguāng and asked, 'What did Śākyamuni Buddha (the common name of Śākyamuni Buddha) accomplish during his six years in the Snow Mountains? Please explain.'
說。奏曰。將謂陛下忘卻。皇情大悅○御札和佛照禪師頌云。欲言心佛難明別。俱是精微無礙通。跳出千重縛不住。天涯海角任西東。又偈曰。床頭一拂子。舉放悉皆非。百丈仍遲鈍。一喝入精微(並賜佛照禪師。刊石于靈隱)。
甲午 改元淳熙。七年。上召問佛照禪師。十地菩薩修行漸次。師條具以聞。上覆賜御札云。禪師所奏十地。乃是菩薩修行漸次。從凡入聖。夫復何疑。方知腳踼實地。十二時中。曾無間斷。以至圓熟。雜染純凈。俱成障礙。作止任滅。脫此禪病。當如禪師之言。常揮劍刃。卓起脊樑。發心精進。猶恐退惰。每思到此。競競業業。未嘗敢忽。今俗人。乃以禪為虛誕。以語為戲論。其不知道也如此。茲事至大。豈在筆下可窮也。聊敘所得耳○佛照禪師。與上神交道合。頻奉詔旨。屢宿觀堂干淳。御札宣問。佛祖修行微妙。舉揚般若。所謂競競業業。未嘗敢忽。豈虛語哉。此一時之際遇也。
是年三月。召凈慈嗣清禪師。入文囿殿賜對未。上問曰。欲贊卿平生得力處如何。奏云。正表陛下與臣僧相見親切處。贊曰。百丈竿頭平進步。殺人須是猛烈漢。弊衣糲食未為貧。中有明珠價億萬。師云。陛下今日。賜齋賜茶。又蒙賜贊。口占一偈。謝陛下之萬一。皇帝特賜貧道贊。贊出寶山數
【現代漢語翻譯】 說。奏曰：『將謂陛下忘卻。』皇情大悅。御札和佛照禪師頌云：『欲言心佛難明別，俱是精微無礙通。跳出千重縛不住，天涯海角任西東。』又偈曰：『床頭一拂子，舉放悉皆非。百丈仍遲鈍，一喝入精微。』（並賜佛照禪師，刊石于靈隱）。
甲午，改元淳熙。七年，上召問佛照禪師（Fozhao Chanshi，禪師名）。十地菩薩（Shidi Pusa，佛教中菩薩修行的十個階段）修行漸次。師條具以聞。上覆賜御札云：『禪師所奏十地，乃是菩薩修行漸次，從凡入聖，夫復何疑。方知腳踼實地，十二時中，曾無間斷，以至圓熟。雜染純凈，俱成障礙。作止任滅，脫此禪病。當如禪師之言，常揮劍刃，卓起脊樑，發心精進，猶恐退惰。每思到此，競競業業，未嘗敢忽。今俗人，乃以禪為虛誕，以語為戲論，其不知道也如此。茲事至大，豈在筆下可窮也。聊敘所得耳。』佛照禪師（Fozhao Chanshi，禪師名），與上神交道合，頻奉詔旨，屢宿觀堂干淳。御札宣問，佛祖修行微妙，舉揚般若（Bore，智慧）。所謂競競業業，未嘗敢忽，豈虛語哉。此一時之際遇也。
是年三月，召凈慈嗣清禪師（Jingci Siqing Chanshi，禪師名），入文囿殿賜對未。上問曰：『欲贊卿平生得力處如何？』奏云：『正表陛下與臣僧相見親切處。』贊曰：『百丈竿頭平進步，殺人須是猛烈漢。弊衣糲食未為貧，中有明珠價億萬。』師云：『陛下今日，賜齋賜茶，又蒙賜贊，口占一偈，謝陛下之萬一。皇帝特賜貧道贊，贊出寶山數。』
【English Translation】 Said. The memorial said, 'I thought Your Majesty had forgotten.' The Emperor was greatly pleased. The imperial edict and the verse of Zen Master Fozhao (Fozhao Chanshi, name of the Zen master) said: 'It's hard to clearly distinguish between mind and Buddha when trying to speak of them, both are subtle and unobstructed. Leaping out, a thousand layers cannot bind it, it roams freely to the ends of the earth.' Another verse says: 'A whisk at the head of the bed, all actions of lifting and placing are wrong. Baizhang (Baizhang, a Zen master) is still slow and dull, a single shout enters the subtle.' (Both were bestowed upon Zen Master Fozhao and engraved in stone at Lingyin Temple).
In the year Jiawu, the reign era was changed to Chunxi. In the seventh year, the Emperor summoned Zen Master Fozhao (Fozhao Chanshi, name of the Zen master) and asked about the gradual stages of practice for the Ten Bhumi Bodhisattvas (Shidi Pusa, the ten stages of practice for Bodhisattvas in Buddhism). The master presented them in detail. The Emperor again bestowed an imperial edict, saying: 'The Ten Bhumis presented by the Zen Master are the gradual stages of practice for Bodhisattvas, progressing from the ordinary to the saintly, what doubt is there? Now I know that you tread firmly on solid ground, without interruption throughout the twelve hours, until complete maturity. Both mixed defilements and pure clarity become obstacles. Acting, stopping, letting go, and extinguishing, escape this Zen sickness. You should, as the Zen Master says, constantly wield the sword's edge, straighten your spine, and diligently cultivate your mind, still fearing regression and laziness. Every time I think of this, I am cautious and diligent, never daring to neglect it. Nowadays, common people consider Zen to be empty and absurd, and words to be mere jokes, they know so little. This matter is of utmost importance, how can it be exhausted by writing? I am merely narrating what I have gained.' Zen Master Fozhao (Fozhao Chanshi, name of the Zen master) had a spiritual connection and harmonious relationship with the Emperor, frequently receiving imperial edicts and staying overnight at Guantang Qianchun. The imperial edicts inquired about the subtle aspects of the Buddha's and patriarchs' practice, and promoted Prajna (Bore, wisdom). The so-called cautiousness and diligence, never daring to neglect, are not empty words. This was a rare opportunity of the time.
In the third month of this year, Zen Master Jingci Siqing (Jingci Siqing Chanshi, name of the Zen master) was summoned to the Wenyuan Hall for an audience. The Emperor asked: 'How would you praise the place where you have gained the most strength in your life?' He replied: 'It precisely expresses the close relationship between Your Majesty and your monastic subject.' The Emperor praised: 'Taking steady steps at the top of a hundred-foot pole, one must be a fierce and vigorous person to kill. Coarse clothes and simple food are not poverty, within there is a bright pearl worth billions.' The master said: 'Today, Your Majesty has bestowed upon me a vegetarian meal and tea, and also bestowed praise, I will compose a verse to thank Your Majesty for a fraction of your kindness. The Emperor has specially bestowed praise upon this poor monk, praise that comes from a treasure mountain.'
無限。衲僧要續祖師燈。直截機前高著眼。上大悅。賜佛慧師號。是時高宗。宴佚德壽殿。取贊觀覽。用玉錦制軸回賜。自此缶麝噴香。囊錐露穎矣○上幸大圓覺教寺。題詩云。古寺春山青更妍。長松修竹翠含煙。汲泉擬欲增茶興。暫就僧房借榻眠。(又)坐久方知春晝長。靜中心地自清涼。人人圓覺何曾覺。但見塵勞盡日茫。又書歸云二字。以賜主僧德信。自此屢召凈慈水庵一禪師。上竺講主訥法師入內。俱賜辨才號○上贊法華經云。妙法蓮花七軸經。能令智慧了真明。斬釘截鐵除疑惑。卸甲倒戈須志誠。圓覺聲聞俱集會。國王帝子盡標名。為人不念如來句。死後將何破鐵城。
癸卯 淳熙十年二月乙丑。以御注圓覺經。賜徑山別峰禪師寶印刊行。具表謝。仍進頌曰。古佛與今佛同一廣長舌。于無途轍中。為物啟途轍。撥開千峰云。放出一輪月。普令大地人。言下悉照徹。覺亦無可圓。幻亦無可滅。只此無亦無。紅爐一點雪。稽首佛與佛。字字無別說。既經乙夜之覽。皇情大悅。已而宣對。御問曰。莊老何如人。印奏云。只作得佛門中。小乘聲聞人。蓋小乘人。厭身如桎梏。棄智如雜毒。化火焚身。入無為界。正如莊子所謂。形固可使如槁木。心固可使如死灰也。於是稱旨。賜號慧辯禪師○上在重華宮。觀韓
【現代漢語翻譯】 現代漢語譯本： 無限。（指某位）衲僧想要繼承祖師的燈火，必須在關鍵時刻高瞻遠矚。皇上非常高興，賜予他佛慧師的稱號。當時高宗皇帝在德壽殿安逸享樂，取來贊文觀看，用玉錦製作卷軸回賜。（因為皇帝的賞識，）從此（這位衲僧的）才華像香氣四溢的麝香，像錐子刺破布袋一樣顯露出來。皇上駕臨大圓覺教寺，題詩說：『古老的寺廟在春天的山中顯得更加青翠美好，高大的松樹和修長的竹子翠綠得像含著煙霧。汲取泉水想要增加品茶的興致，暫時在僧房裡借用床榻休息。』（又一首）『坐久了才知道春天的白天很長，心中平靜自然感到清涼。人人都有圓覺的本性卻不自覺悟，只看到塵世的煩惱終日茫然。』又書寫『歸云』二字，賜給主持僧人德信。從此多次召見凈慈寺的水庵一禪師和上竺寺的講主訥法師入宮，都賜予辨才的稱號。皇上讚揚《法華經》說：『妙法蓮花七軸經，能使智慧明瞭真理。斬釘截鐵消除疑惑，卸甲倒戈必須真心誠意。圓覺和聲聞都讚歎，國王和王子都標明姓名。為人不念如來之句，死後將用什麼來攻破鐵城？』 癸卯年（公元1183年）淳熙十年二月乙丑日，皇上將親自注釋的《圓覺經》賜給徑山別峰禪師寶印刊行。別峰禪師上表謝恩，並進獻頌詞說：『古佛與今佛具有同一廣長舌，在沒有道路的地方，為眾生開闢道路。撥開千重山峰的雲霧，放出一輪明月。普遍令大地之人，在言語之下全部照亮徹悟。覺悟也沒有什麼可以圓滿，幻化也沒有什麼可以消滅。只有這無亦無，像紅爐中的一點雪。稽首禮拜佛與佛，字字沒有別的說法。』（皇上）經過乙夜的觀看，皇上心情非常喜悅。不久之後，（皇上）召見（別峰禪師）進行對答，皇上問道：『莊子和老子是什麼樣的人？』別峰禪師回答說：『只能算是佛門中的小乘聲聞人。』因為小乘人厭惡身體如同枷鎖，拋棄智慧如同雜毒，用火焚燒身體，進入無為的境界。正像莊子所說的，『形體確實可以像枯木一樣，心確實可以像死灰一樣。』皇上於是稱讚他的回答符合心意，賜予慧辯禪師的稱號。皇上在重華宮觀看韓
【English Translation】 English version: Infinite. A monk wants to continue the ancestral master's lamp. Directly in front of the opportunity, set your eyes high. The Emperor was very pleased and bestowed the title of Buddha Wisdom Teacher. At that time, Emperor Gaozong was enjoying himself in Deshou Hall. He took the eulogy to view and made an axis with jade brocade to return as a gift. From then on, his talent was like musk spraying fragrance, and the awl in the bag revealed its sharpness. The Emperor visited the Great Yuanjue Teaching Temple and wrote a poem saying, 'The ancient temple in the spring mountains is even more green and beautiful, the tall pines and slender bamboos are verdant and contain mist. Drawing spring water to increase the interest in tea, temporarily borrowing a couch in the monk's room to rest.' (Another poem) 'Sitting for a long time, I realize that the spring day is long, and the mind is naturally cool in the quiet center. Everyone has the Yuanjue (Perfect Enlightenment) nature but is not aware of it, only seeing the troubles of the world all day long.' He also wrote the two characters 'Gui Yun' (Returning Clouds) and bestowed them on the abbot monk Dexin. From then on, he repeatedly summoned Zen Master Shui'an of Jingci Temple and Dharma Master Ne, the lecturer of Shangzhu Temple, into the palace, and both were given the title of Biancai (Eloquent). The Emperor praised the Lotus Sutra, saying, 'The Wonderful Dharma Lotus Sutra in seven scrolls can enable wisdom to understand the truth. Cutting through nails and severing iron to eliminate doubts, surrendering armor and reversing spears must be sincere. Yuanjue (Perfect Enlightenment) and Sravakas (Hearers) all praise, kings and princes all mark their names. If one does not recite the Tathagata's (Thus Come One's) words, what will one use to break the iron city after death?' In the year of Guimao (1183 AD), the tenth year of Chunxi, on the day of Yichou in the second month, the Emperor bestowed the Yuanjue Sutra, which he personally annotated, to Zen Master Biefeng of Jingshan for publication. Biefeng presented a memorial to thank him and offered a hymn saying, 'The ancient Buddha and the present Buddha have the same long and broad tongue, opening up a path for beings in a place where there is no path. Clearing away the clouds of a thousand peaks, releasing a round moon. Universally causing the people of the earth to be completely illuminated and enlightened under the words. Enlightenment also has nothing to be perfected, and illusion also has nothing to be destroyed. Only this nothing is nothing, like a snowflake in a red furnace. Bowing to the Buddha and the Buddha, word for word there is no other saying.' After the Emperor viewed it for an entire night, the Emperor was very pleased. Soon after, (the Emperor) summoned (Zen Master Biefeng) for a dialogue. The Emperor asked, 'What kind of people are Zhuangzi and Laozi?' Zen Master Biefeng replied, 'They can only be regarded as Sravakas (Hearers) of the Small Vehicle in Buddhism.' Because the Small Vehicle people detest the body as if it were shackles, discard wisdom as if it were mixed poison, burn the body with fire, and enter the realm of non-action. Just as Zhuangzi said, 'The body can indeed be made like withered wood, and the mind can indeed be made like dead ashes.' The Emperor then praised his answer as being in accordance with his heart and bestowed the title of Zen Master Huibian (Wise Eloquence). The Emperor was in Chonghua Palace watching Han
愈原道論。乃作原道辯曰。朕觀韓愈原道論。因言佛老之相混。三教之相絀。未有能辯之者。且文繁而理迂。揆聖人之用心。則未昭然矣。何則。釋氏專窮性命。棄外形骸。不著名相。而於世事。自不相關。又何與禮樂仁義哉。然尚立戒。曰不殺。不盜。不淫。不飲酒不妄語。夫不殺仁也。不盜義也。不淫禮也。不飲智也。不妄信也。如此于仲尼。夫何遠乎。夫子從容中道聖人也。所為孰非禮樂。孰非仁義。又烏得而名焉。譬如天地執行。陰陽循環之無端。豈有春夏秋冬之別哉此聖人強名之耳。亦猶禮樂仁義之別。聖人所以設教治世。不得不然也。因其強名。揆而求之。則道也。道也者仁義禮樂之宗也。仁義禮樂固道之用也。彼楊雄謂。老氏槌仁義。滅禮樂。今跡老子之書。其所寶者三。曰慈。曰儉。曰不敢為天下先。孔子曰。溫良恭儉讓。又曰。唯仁為大。老子之所謂慈。豈非仁之大者耶。曰不敢為天下先。豈非遜之大者耶。至其會道。則互相偏舉。所貴者清凈寧一。而於孔聖果相背馳。其通三教末流昧者。執之自為異耳。夫佛老。絕念無為。修身心而已矣。孔子。教以治天下者。特所施不同耳。譬猶耒[耒*目]而織。機杼而耕。後世徒紛紛而惑。固失其理。或曰當如之何去惑哉。曰以佛修心。以老治身。以儒治
世斯可矣。唯聖人為能同之。不可不論也○上即祚以來。欲極己證修。以明佛法言。拔濟群迷也。
庚戌 光宗。改元紹熙。在位五載。持盈守成。欽崇聖教。然後李氏。悍而妒。亟立子嘉王為儲嗣。
乙卯 寧宗。改慶元。元年旱。駕幸明慶觀音殿。祈禱有感。中外咸悅。
戊辰 嘉定元。四年。歲辛未。
大元太祖皇帝。繼天立極。
嘉定十三年。歲庚辰。
太元太祖皇帝即位。
嘉定十四年中秋。寧宗特書孤峰二字。賜福州新東禪寺主僧德秀。禪師上表。舉僧問曹山雪覆千山因甚孤峰不白。臣著語云。乾坤獨露。以此仰報 聖恩萬分之一 又二偈謝 中宮。皇后。常禮觀音。
含元殿里顯家風。作略天然迥不同。遍界纖塵俱不立。良哉何處不圓通。
叨蒙雨露異恩沾。鐵樹開花色轉鮮。萬蒙森羅齊作舞。咸呼萬歲聖人前(本錄)。
乙酉 理宗即位。改元寶慶。四年旱。詔保寧寺主僧慧開禪師。入文德殿。升座祈雨。獲應。賜佛眼師號。
丁酉 嘉熙元年。太后土氏上仙。詔徑山主僧師範禪師。上御修政殿引見。賜金襕。仍宣慈明殿升座。賜號佛鑒禪師 恭聖仁烈皇帝上仙。仍詔升座。罷乞歸山林。賜圓照師號。
嘉熙間。朝旨令
【現代漢語翻譯】 現代漢語譯本： 這樣說當然可以。只有聖人才能做到與道相同。這是不可不加以重視的。皇上即位以來，想要窮盡自己所證悟的修行，來闡明佛法，救拔眾生脫離迷惑。
庚戌年，光宗皇帝改年號為紹熙。在位五年，保持已有的成就，欽佩推崇佛教。後來李氏（指皇后），強悍而善妒，急忙立兒子嘉王為儲君。
乙卯年，寧宗皇帝改年號為慶元。元年發生旱災。皇帝駕臨明慶觀音殿，祈禱后得到感應，朝廷內外都非常高興。
戊辰年，嘉定元年。四年，歲次辛未。
大元太祖皇帝，繼承天命建立國家。
嘉定十三年，歲次庚辰。
太元太祖皇帝即位。
嘉定十四年中秋，寧宗皇帝特地書寫『孤峰』二字，賜給福州新東禪寺的住持僧人德秀（禪師名）。禪師上表，引用僧人問曹山（禪師名）『雪覆蓋千山，為何孤峰不白』的典故，自己代為回答說：『乾坤獨露』。以此來報答皇上萬分之一的恩德。又作了兩首偈頌感謝中宮（皇后）。皇后經常禮拜觀音。
含元殿里顯現皇家風範，所作所為自然與衆不同。整個世界，一絲塵埃都不能立足，真是無處不圓融通達。
承蒙皇恩浩蕩，如同雨露滋潤，鐵樹開花，顏色更加鮮艷。萬物都一起舞蹈，齊聲高呼萬歲，在聖人面前（本錄）。
乙酉年，理宗皇帝即位，改年號為寶慶。四年發生旱災，詔令保寧寺住持僧人慧開（禪師名）禪師，進入文德殿，升座祈雨，得到應驗。賜予『佛眼』的師號。
丁酉年，嘉熙元年。太后土氏（指太后）去世，詔令徑山住持僧人師範（禪師名）禪師，到御修政殿覲見，賜予金襕袈裟。又宣旨到慈明殿升座，賜予『佛鑒禪師』的稱號。恭聖仁烈皇帝（指已故皇帝）駕崩，仍然詔令師範禪師升座。師範禪師請求辭官歸隱山林，賜予『圓照』師號。
嘉熙年間，朝廷下令
【English Translation】 English version: That is indeed acceptable. Only a sage can be one with the Dao. This is not something to be disregarded. Since ascending the throne, the Emperor has desired to fully realize his own enlightened practice in order to elucidate the Buddha-dharma and deliver beings from delusion.
In the year Gengxu, Emperor Guangzong changed the reign title to Shao Xi. Reigning for five years, he maintained the existing achievements and revered the sacred teachings. Later, Lady Li (referring to the Empress), being fierce and jealous, hastily established her son, Prince Jia, as the heir apparent.
In the year Yimao, Emperor Ningzong changed the reign title to Qing Yuan. In the first year, there was a drought. The Emperor visited the Mingqing Guanyin (Avalokiteśvara) Hall and, after praying, received a response, which pleased the court and the public.
In the year Wuchen, the first year of Jiading. In the fourth year, the year Xinwei.
Emperor Taizu of the Great Yuan Dynasty, inheriting the mandate of Heaven, established the state.
In the thirteenth year of Jiading, the year Gengchen.
Emperor Taizu of the Great Yuan Dynasty ascended the throne.
On the Mid-Autumn Festival of the fourteenth year of Jiading, Emperor Ningzong specially wrote the two characters 'Gu Feng' (孤峰, solitary peak), and bestowed them upon the abbot monk Dexiu (德秀, a Chan master's name) of the Xin Dong Chan Temple in Fuzhou. The Chan master submitted a memorial, quoting the story of a monk asking Caoshan (曹山, a Chan master's name), 'Snow covers a thousand mountains, why is the solitary peak not white?' He answered on behalf of Caoshan, saying: 'Heaven and earth are uniquely revealed.' With this, he repaid one ten-thousandth of the Emperor's kindness. He also composed two verses to thank the Empress in the Central Palace. The Empress often paid homage to Guanyin (Avalokiteśvara).
In the Hanyuan Hall, the imperial style is displayed, and the actions are naturally different. Throughout the entire world, not a single speck of dust can stand, truly there is no place that is not perfectly interconnected.
Receiving the Emperor's grace, like rain and dew nourishing, the iron tree blooms, and its color becomes even more vibrant. All things dance together, shouting 'Long live the Emperor' before the sage (this record).
In the year Yiyou, Emperor Lizong ascended the throne, changing the reign title to Baoqing. In the fourth year, there was a drought, and he ordered the abbot monk Huikai (慧開, a Chan master's name) of Baoning Temple to enter the Wende Hall and ascend the seat to pray for rain, which was answered. He was granted the title 'Buddha Eye Teacher'.
In the year Dingyou, the first year of Jiaxi. The Empress Dowager Tu (土氏, referring to the Empress Dowager) passed away, and the Emperor ordered the abbot monk Shifan (師範, a Chan master's name) of Jingshan to be received in the Yuxiuzheng Hall, bestowing upon him a golden kasaya. He was also ordered to ascend the seat in the Ciming Hall, and was granted the title 'Buddha Mirror Chan Master'. The Gong Sheng Ren Lie Emperor (恭聖仁烈皇帝, referring to the deceased Emperor) passed away, and Shifan was again ordered to ascend the seat. Shifan requested to resign and return to the mountains and forests, and was granted the title 'Round Illumination Teacher'.
During the Jiaxi period, the imperial court ordered
天下僧道。請買金環紫衣象簡。隨處住持。靈隱寺僧中元。上書謂。佛老之教。為救世計也。其所以與儒道。相參于天地之間者。以其能悟性真不墮邪見。其功未易量也。我朝太祖皇帝曰。釋氏之道。有補教化。孝廟亦曰。以佛治心。以老治身。以儒治世。張文定公謂。儒道淡泊。皆歸釋氏。而關洛諸公。亦必玩味釋氏之書。而後能接續洙泗之傳。其俾助世教。要非小補。今行服號之命。中間不無利害。以清凈自居。而為利慾交征之地。似非國家之福(云云)。書奏。遂寢。元字雙杉。閩之福清人。密庵三世孫○上可其奏。即為住行所賴。樞相陳公。為表裡。乃獻偈曰。景纂星樞贊密機。忘身抗疏犯天威。所憂祖道輕於葉。不為朝家惜紫衣。諸老俱憚之。所賴聖上不忘付囑也。
辛丑 淳祐元年。上夢觀音生於竹石間。圖形刊石贊于上曰。神通至妙兮。隱顯莫測。功德無邊兮。應感奚速。時和歲豐兮。祐我生民。兵寢刑措兮。康此王國。仍書廣大靈感四大字。于觀音聖號之上。又書心經一卷。制感應事蹟。皆親書賜上竺。刊石○又贊千佛偈云。一佛不二。千佛兮奚別。如處處水。見在在月。無去無來。不生不滅。梅花開后。前村深雪。
庚戌 淳祐十年。金人歸附。
大元憲宗皇帝。就大金城即位
【現代漢語翻譯】 現代漢語譯本： 天下僧人和道士，請購買金環、紫衣和象簡，在各地主持寺廟或道觀。靈隱寺的僧人中元（法號），上書朝廷說：『佛和老的教義，是爲了拯救世人的計劃。他們之所以能與儒家和道家，共同存在於天地之間，是因為他們能夠領悟本性真如，不墮入邪見，他們的功勞不可估量。』我朝太祖皇帝說：『釋迦牟尼的教義，對教化有幫助。』孝宗皇帝也說：『用佛來修心，用老來修身，用儒來治理國家。』張文定公說：『儒家和道家追求淡泊，最終都歸於釋氏。關洛地區的學者，也必定研讀佛家的書籍，然後才能繼承洙泗學派的傳統。他們對世俗教化的幫助，絕非微不足道。』現在推行僧道穿戴特定服飾的命令，其中不無利弊。以清凈自居的地方，卻成為追逐利益慾望的場所，似乎不是國家的福祉（等等）。』奏書呈上后，此事就被擱置了。中元，字雙杉，是福建福清人，密庵禪師的第三代後裔。皇上認可了他的奏書，這正是他能夠主持寺廟的原因。樞密使陳公，為他表裡支援，於是獻上偈語說：『景星輔佐星樞，讚揚著精密的玄機，忘記自身安危上書，冒犯了天子的威嚴。所擔憂的是祖師的道統輕如落葉，而不是為朝廷愛惜身上的紫衣。』眾位老僧都敬畏他。這都依賴於皇上沒有忘記佛祖的囑託啊。 淳祐元年（辛丑年），皇上夢見觀音菩薩生於竹石之間。於是畫出影象，刻在石頭上，並在上面題贊說：『神通廣大而玄妙啊，隱現莫測。功德無量啊，應驗感應多麼迅速。時節和順，年成豐收啊，保佑我的百姓。停止戰爭，廢除刑罰啊，安定這個國家。』還在觀音菩薩的聖號之上，寫上『廣大靈感』四個大字。又書寫《心經》一卷，記錄感應事蹟，都親自書寫賜給上竺寺，並刻在石頭上。又題贊千佛偈說：『一佛不二，千佛啊有什麼區別？就像處處有水，就能看到處處有月。無去無來，不生不滅。梅花開放之後，前村的積雪更深。』 淳祐十年（庚戌年），金國歸附。 大元憲宗皇帝，在大金城即位。
【English Translation】 English version: Monks and Taoists throughout the land, please purchase golden rings, purple robes, and ivory tablets to preside over temples and monasteries everywhere. Zhongyuan (Dhyana name), a monk of Lingyin Temple, submitted a memorial stating: 'The teachings of Buddha and Lao are plans for saving the world. The reason they can coexist with Confucianism and Taoism between heaven and earth is that they can awaken to the true nature and not fall into wrong views. Their merits are immeasurable.' Emperor Taizu of our dynasty said: 'The way of Shakyamuni is helpful for edification.' Emperor Xiaozong also said: 'Use Buddha to cultivate the mind, use Lao to cultivate the body, and use Confucianism to govern the country.' Duke Zhang Wending said: 'Confucianism and Taoism pursue detachment, and ultimately return to Buddhism. The scholars of Guan and Luo must also study Buddhist books before they can inherit the tradition of the Zhousi School. Their assistance to worldly teachings is by no means insignificant.' Now, the order to wear specific attire for monks and Taoists has both advantages and disadvantages. Places that claim to be pure have become places for the pursuit of profit and desire, which does not seem to be a blessing for the country (etc.).' After the memorial was presented, the matter was shelved. Zhongyuan, styled Shuangshan, was a native of Fuqing in Fujian, and a third-generation descendant of Chan Master Mian. The Emperor approved of his memorial, which is why he was able to preside over the temple. Grand Councilor Chen Gong supported him both openly and secretly, and then presented a verse saying: 'The auspicious star assists the celestial pivot, praising the subtle mysteries, forgetting personal safety to submit a memorial, offending the majesty of the Son of Heaven. What is worried about is that the ancestral tradition is as light as a fallen leaf, rather than cherishing the purple robe for the court.' All the old monks were in awe of him. This all depends on the Emperor not forgetting the Buddha's entrustment. In the first year of Chunyou (Xin Chou year), the Emperor dreamed of Guanyin (Avalokiteśvara) Bodhisattva being born among bamboo and rocks. So he drew an image, carved it on stone, and inscribed a eulogy on it, saying: 'The supernatural power is vast and mysterious, its manifestation and concealment are unpredictable. The merits are immeasurable, how swift is the response to supplications. The seasons are harmonious, and the years are bountiful, blessing my people. Stop the war, abolish the punishments, and stabilize this kingdom.' He also wrote the four large characters 'Guangda Linggan' (Greatly Responsive) above the holy name of Guanyin Bodhisattva. He also wrote a volume of the Heart Sutra, recording the events of responsiveness, all personally written and bestowed to Shangzhu Temple, and carved on stone. He also praised the Thousand Buddhas Gatha, saying: 'One Buddha is not two, what is the difference between a thousand Buddhas? Just as there is water everywhere, one can see the moon everywhere. Without going or coming, without birth or death. After the plum blossoms bloom, the snow in the front village is deeper.' In the tenth year of Chunyou (Gengxu year), the Jin people surrendered. Emperor Xianzong of the Great Yuan Dynasty ascended the throne in Dajin City.
。今大都舊城是也。
宋理宗。夢遊一山寺。詔天下名山寺院。各圖其所進入。上觀即明之雪竇寺。乃大書應夢名山四字以賜。時偃溪廣聞禪師主是席。特旨敕黃住持。師先住明之小凈慈日。相國鄭公清之。擬就寺后營壽穴。師因獻偈云。黃檗山中話裴相。獨龍崗畔憶舒王。相公留得溪邊寺。千古佳名在鄭卿。公即別營遷。師住雪竇。后移育王。凈慈。靈隱。徑山。五捧。來黃。屢承詔旨。三宿觀堂。對辯秘殿。賜號佛智禪師。景定間遺奉聞○上哀悼。賜錢助葬。特書大明二字。名其庵。給田以食守者。餘澤及其親。敕賜佛母林氏之墳于福之水西。師三山人。嗣浙翁大慧三世孫也。
靈隱癡絕道沖禪師。有敕奪菜地。為嬖者造墳。師鳴鼓升堂云。欲去不去被去礙。欲住不住被住礙。本無礙。十洲三島鶴乾坤。四海五湖龍世界。下座包腰便行。朝議追請住持。介然莫奪其志也。后資相趙公節齋汝愚。于太湖建法華寺。請為第一祖。復捧敕住雙徑。
庚申歲 宋理宗。景定元年○大元世祖。中統元年甲子 大元世祖皇帝。至元元年。
乙丑 宋度宗。咸淳元年。度宗嘉熙庚子。生於八大王榮邸。三旦后。日夕啼號不止。乳母抱行至一書院間。見往年育王山苦行化緣所粘塔影。啞然而笑。母喜甚。
【現代漢語翻譯】 現代漢語譯本： 這裡指的是元大都的舊城。
宋理宗曾經夢遊一座山寺，於是下詔讓天下名山寺院各自繪製他夢中所見的景象。皇上看到后，立刻認出那是明州的雪竇寺，於是親筆題寫『應夢名山』四個字賜予該寺。當時偃溪廣聞禪師主持雪竇寺。皇上特旨敕令黃某擔任住持。這位禪師之前住在明州的小凈慈寺時，宰相鄭清之打算在寺后營建壽穴。禪師因此獻偈說：『黃檗山中話裴相，獨龍崗畔憶舒王。相公留得溪邊寺，千古佳名在鄭卿。』鄭清之於是另選他處營建。禪師後來先後住持雪竇寺、育王寺、凈慈寺、靈隱寺、徑山寺、五峰寺，最後來到黃檗寺。他多次奉旨入宮，三次在觀堂與人辯論，在秘殿對答。被賜號佛智禪師。景定年間圓寂，皇上哀悼，賜錢幫助安葬，並特書『大明』二字，命名其庵，賜田地供奉守墓人，恩澤甚至及於他的親屬。皇上還敕賜佛母林氏的墳墓在福州的水西。禪師是三山人，是浙翁大慧禪師的第三代法孫。
靈隱寺的癡絕道沖禪師，曾有朝廷下令奪取寺院的菜地，為受寵幸的人建造墳墓。禪師於是鳴鼓升座說：『欲去不去被去礙，欲住不住被住礙。本無礙，十洲三島鶴乾坤，四海五湖龍世界。』說完便包袱款款而行。朝廷議論紛紛，追請他回來住持，但他堅決不改變自己的志向。後來資相趙汝愚在太湖建造法華寺，請他擔任第一代住持。他又奉旨住持雙徑寺。
庚申年，宋理宗景定元年。大元世祖中統元年甲子。大元世祖皇帝至元元年。
乙丑年，宋度宗咸淳元年。度宗嘉熙庚子年出生於八大王榮的府邸。出生三天後，日夜啼哭不止。乳母抱著他走到一處書院，看見往年育王山苦行僧化緣時張貼的塔影，他便啞然而笑。乳母非常高興。
【English Translation】 English version: This refers to the old city of Dadu (大都), the capital of the Yuan Dynasty.
Emperor Lizong (理宗) of the Song Dynasty once dreamt of visiting a mountain temple. He then issued an edict ordering all famous mountain temples to depict the scene he saw in his dream. Upon seeing the paintings, the Emperor immediately recognized it as the Xuedou Temple (雪竇寺) in Mingzhou (明州), and personally inscribed the four characters 'Ying Meng Ming Shan' (應夢名山 - 'Famous Mountain of the Dream') to bestow upon the temple. At that time, Zen Master Yanxi Guangwen (偃溪廣聞) was the abbot of Xuedou Temple. The Emperor specially ordered Huang (黃) to serve as the abbot. This Zen Master had previously resided at the Xiaojingci Temple (小凈慈寺) in Mingzhou, where Chancellor Zheng Qingzhi (鄭清之) intended to build a tomb for himself behind the temple. The Zen Master therefore presented a verse saying: 'Talking about Chancellor Pei in Huangbo Mountain, Remembering King Shu by Dulong Ridge. If the Chancellor leaves the temple by the stream, Zheng Qing will have a good name for thousands of years.' Zheng Qingzhi then chose another location for his tomb. The Zen Master later served as abbot of Xuedou Temple, Yuwang Temple (育王寺), Jingci Temple (凈慈寺), Lingyin Temple (靈隱寺), Jingshan Temple (徑山寺), Wufeng Temple (五峰寺), and finally came to Huangbo Temple. He repeatedly received imperial orders to enter the palace, debated three times in the Guantang (觀堂), and answered questions in the secret palace. He was granted the title of Zen Master Fozhi (佛智禪師). During the Jingding (景定) period, he passed away, and the Emperor mourned him, donating money to help with the burial, and specially wrote the two characters 'Da Ming' (大明) to name his hermitage, granting land to support the tomb keepers, with the grace even extending to his relatives. The Emperor also decreed that the tomb of the Buddha's Mother, Lin (林), be located in Shuixi (水西) of Fuzhou (福州). The Zen Master was a native of Sanshan (三山), and was the third-generation Dharma grandson of Zen Master Zheweng Dahui (浙翁大慧).
Zen Master Chijue Daochong (癡絕道沖) of Lingyin Temple, the court once ordered the seizure of the temple's vegetable garden to build a tomb for a favored person. The Zen Master then beat the drum and ascended the seat, saying: 'Wanting to leave but hindered from leaving, Wanting to stay but hindered from staying. Originally there is no hindrance, Ten continents and three islands, cranes are the universe, Four seas and five lakes, dragons are the world.' After speaking, he packed his bags and left. The court discussed and requested him to return to be the abbot, but he firmly did not change his mind. Later, Zixiang (資相) Zhao Ruyu (趙汝愚) built the Fahua Temple (法華寺) in Taihu (太湖), and invited him to be the first abbot. He was again ordered to be the abbot of Shuangjing Temple (雙徑寺).
In the year Gengshen (庚申), the first year of Jingding (景定) of Emperor Lizong of the Song Dynasty. The first year of Zhongtong (中統) of Emperor Shizu (世祖) of the Yuan Dynasty, Jiazi (甲子). The first year of Zhiyuan (至元) of Emperor Shizu of the Yuan Dynasty.
In the year Yichou (乙丑), the first year of Xianchun (咸淳) of Emperor Duzong (度宗) of the Song Dynasty. Emperor Duzong was born in the year Gengzi (庚子) of Jiaxi (嘉熙) in the residence of the Eighth Prince Rong (榮). Three days after birth, he cried incessantly day and night. The wet nurse carried him to a study, and when he saw the shadow of the pagoda that the ascetic monks of Yuwang Mountain had posted in previous years to solicit donations, he smiled silently. The wet nurse was very happy.
離則復啼。再至[(廠@?)*頁]視而笑。因取致手。遂不復啼。大王喜問其故。乳母以實對。父王始悟前苦行註疏。修舍利塔之因。乃下本寺。問其事。主僧具言。自府斷臂歸。血流不止而終焉。計其年月日。即帝誕生之旦也。父王遂指帑。新其塔。后理宗立為皇太子。帝在東宮。夜夢。神人告曰。玉帝愍汝斷臂。修舍利塔之功。報為十年大平天子也(出野史)。
乙亥 宋幼主顯。度宗子。即位改德祐元年。明年丙子正月大兵至臨安。謝太后垂簾。舉國歸附。
大元封為瀛國公。弟廣益二王入閩。丙子冬。大兵攻福建。廣王至碙川而崩。益王駐崖山。己卯。大兵攻崖山。陸秀天抱王。赴海而死。
宋。自庚申開國。至靖康丙午九主。汴京陷。二帝北狩。金人奪其地。江北州郡。一百三十二州。
高宗南渡都杭。自丁未。至丙子。亡國。七主。通前三百一十七年。
夫宋之藝祖。負震主之威。挾不賞之功。措身無所。乘危而發。履天下而室家矣。豈期中道失於戲笑之間。使金人長擒奪之智。高宗南渡幸。中興之功。雖據一隅。猶賴殿百餘年之景。國運已終。噫。蓋太平之業。天將啟。
聖人而授之。非人謀之所能及也。
大元肇興。六合混一。天下大治。偉哉盛歟。
【現代漢語翻譯】 現代漢語譯本： 離開后孩子又開始啼哭。再次到[(廠@?)*頁]觀看后，孩子笑了。於是伸手去拿，就不再啼哭了。國王高興地詢問緣故，乳母如實回答。父王這才醒悟到之前苦行註疏、修建舍利塔的因緣。於是前往本寺，詢問此事。主持僧人詳細地說，自從（有人）在府中斷臂回來，血流不止而去世。計算他的年月日，正是皇帝誕生的那一天。父王於是指示打開府庫，重新修繕那座塔。後來理宗立（他）為皇太子。皇帝在東宮時，夜裡夢見，神人告訴他說：『玉帝憐憫你斷臂、修建舍利塔的功德，回報你做十年太平天子』（出自野史）。 乙亥年，宋朝幼主顯，度宗的兒子，即位，改年號為德祐元年。第二年丙子年正月，元朝大軍到達臨安。謝太后垂簾聽政，舉國上下歸順元朝。 大元封他為瀛國公。弟弟廣益二王進入福建。丙子年冬天，元朝大軍攻打福建。廣王到達碙川而去世。益王駐守崖山。己卯年，元朝大軍攻打崖山，陸秀夫抱著國王，跳海而死。 宋朝，從庚申年開國，到靖康丙午年，經歷了九位皇帝，汴京淪陷，兩位皇帝被北方擄走。金人奪取了它的土地，江北的州郡，共一百三十二州。 高宗南渡，定都杭州，從丁未年到丙子年，國家滅亡，經歷了七位皇帝。連同之前的朝代，共三百一十七年。 宋朝的藝祖（趙匡胤），憑藉著震懾君主的威望，挾帶著不被賞識的功勞，安身無處，趁著危難而奮起，把天下當作自己的家。哪裡想到（宋朝）中途在嬉笑之間失誤，使得金人增長了擒拿奪取的智慧。高宗南渡，僥倖有了中興的功勞，即使佔據一隅之地，仍然能夠依賴著延續一百多年的光景。國運已經終結，唉！大概太平的基業，上天將要開啟， 聖人才能被授予，不是人的謀劃所能達到的。 大元朝開始興盛，天下統一，天下得到大治理，多麼偉大，多麼興盛啊。
【English Translation】 English version: After leaving, the child would cry again. Upon looking at it again at [(廠@?)*頁], the child smiled. Then, reaching out to take it, the child stopped crying. The king happily inquired about the reason, and the wet nurse told the truth. The father-king then realized the cause of the previous ascetic commentaries and the construction of the Stupa. So he went to the temple to inquire about this matter. The head monk explained in detail that since (someone) had returned from cutting off his arm in the palace, he had bled to death. Calculating the date, it was the very day the emperor was born. The father-king then ordered the treasury to be opened and the tower to be renovated. Later, Emperor Lizong established (him) as the crown prince. When the emperor was in the Eastern Palace, he dreamed at night that a divine person told him: 'The Jade Emperor pities your merit of cutting off your arm and building the Stupa, and will reward you with ten years as a peaceful emperor' (from unofficial history). In the year Yihai, the young emperor Xian of the Song Dynasty, the son of Emperor Duzong, ascended the throne and changed the era name to Deyou first year. In the first month of the following year, Bingzi, the Yuan army arrived at Lin'an. Empress Dowager Xie listened to politics behind a curtain, and the whole country submitted to the Yuan Dynasty. The Great Yuan enfeoffed him as the Duke of Ying. The two princes, Guangyi, entered Fujian. In the winter of Bingzi, the Yuan army attacked Fujian. Prince Guang died upon reaching Naokawa. Prince Yi was stationed at Yashan. In the year Jimao, the Yuan army attacked Yashan, and Lu Xiufu embraced the king and jumped into the sea to die. The Song Dynasty, from the founding in the year Gengshen to the year Jingkang Bingwu, went through nine emperors. Bianjing fell, and two emperors were captured to the north. The Jin people seized its land, the prefectures and counties north of the Yangtze River, a total of one hundred and thirty-two prefectures. Emperor Gaozong crossed south and established his capital in Hangzhou, from the year Dingwei to the year Bingzi, the country perished, going through seven emperors. Including the previous dynasty, it lasted for a total of three hundred and seventeen years. The founding ancestor of the Song Dynasty (Zhao Kuangyin), relying on the prestige of intimidating the monarch, and carrying the unrewarded merits, had nowhere to settle down, rose up in times of crisis, and treated the world as his home. Who would have thought that (the Song Dynasty) would make mistakes in the midst of laughter, causing the Jin people to increase their wisdom of capturing and seizing. Emperor Gaozong crossed south, and fortunately had the merit of restoration, even if he occupied a corner, he could still rely on extending the scenery for more than a hundred years. The fate of the country has come to an end, alas! Probably the cause of peace, heaven will open, Only a sage can be granted it, not something that human planning can achieve. The Great Yuan Dynasty began to prosper, the world was unified, and the world was greatly governed, how great, how prosperous!
未之有也。
香積院永道法師。東穎毛氏。業唯識百法二論。天寧恩例得寶覺號。宣和二年。詔下改僧為德士。偕律師明悟。華嚴講師慧日。與道士林靈素。抗辯邪正。訴于朝。忤旨。流道州。二年六月。依赦量移由長沙。見寂音尊者。遺以詩曰。道公膽大過身軀。敢逆龍鱗上諫書。只欲祖肩檐佛法。故甘引頸受誅鋤。三年竄逐心無愧。萬里。歸來貌不枯。他日教門綱紀者。近聞靴笏趁朝趍。尋令遂便。七年五月。奉旨前寶覺大師毛求道。累經赦宥。特與依舊披剃。自爾屢蒙恩渥。無何建炎初。京師留守元帥宗公。服道德業。令借補宣教郎充留守司招諭。官兼總管使司。參謀軍事。護佐軍旅。俾往淮穎。勸慕豪右。得錢數萬。助國瞻軍。累蒙召。赴行在都堂議事。於是宰執力勉返。初補受文官兼帶武財。分領兵權。以佐王室。以偈辭曰。昔年為法致遭黥。天使監防用將兵。禁錮南行經半紀。往還萬里計途程。冰霜未易松筠操。爐炭難移鐵石情。愿與佛陀為弟子。不謀補佐作公卿。尋淮三省。樞密院賞功司創子奉旨。特賜寶覺圓通法濟大師。尚書禮部公據云。前件師號據祖宗法。系是試鴻臚卿。崇觀之後。改六字師號。比視資品。又承都省旌其護法。賜名法道。又詔紹興三年二月。詣朝廷。與道士劉若謙等正祈禱
【現代漢語翻譯】 現代漢語譯本： 從未有過這樣的事。
香積院的永道法師（Yongdao Fashi），是東穎毛氏（Dongying Mao Shi）人。他專研唯識百法二論（Weishi Baifa Erlun）。天寧寺（Tianning Temple）因慣例授予他寶覺（Baojue）的稱號。宣和二年（Xuanhe，公元1120年），朝廷下詔將僧人改為德士（Deshi，道士的一種）。他與律師明悟（Mingwu），華嚴講師慧日（Huiru）一起，與道士林靈素（Lin Lingsu）辯論邪正，並上訴于朝廷。因違背旨意，被流放到道州（Daozhou）。二年六月，依據赦令改遷到長沙（Changsha）。他拜見了寂音尊者（Jiyin Zunzhe），尊者贈詩一首：『道公膽大過身軀，敢逆龍鱗上諫書。只欲祖肩檐佛法，故甘引頸受誅鋤。三年竄逐心無愧，萬里歸來貌不枯。他日教門綱紀者，近聞靴笏趁朝趍。』不久，永道法師便離開了。
七年五月，奉旨恢復前寶覺大師毛求道（Mao Qiudao）的身份。他多次經歷赦免，特許恢復剃度僧人的身份。自此以後，他屢次蒙受恩澤。不久，建炎（Jianyan）初年，京師留守元帥宗公（Zong Gong）仰慕道德之業，令他借補宣教郎（Xuanjiao Lang），充任留守司招諭（Zhaoyu），官兼總管使司（Zongguan Shisi），參謀軍事，護佐軍旅，派往淮穎（Huaiying），勸募當地的富豪權貴，得到錢數萬，用來幫助國家供給軍隊。他多次被召赴行在都堂（Xingzai Dutang）議事。於是宰相和執政大臣極力勸勉他返回朝廷，最初補授文官，兼帶武職，分領兵權，以輔佐王室。他以偈語辭謝道：『昔年為法致遭黥，天使監防用將兵。禁錮南行經半紀，往還萬里計途程。冰霜未易松筠操，爐炭難移鐵石情。愿與佛陀為弟子，不謀補佐作公卿。』
不久，淮三省（Huai Sanxing）樞密院（Shumi Yuan）賞功司（Shanggong Si）奉旨，特賜寶覺圓通法濟大師（Baojue Yuantong Faji Dashi）的稱號。尚書禮部（Shangshu Libu）的公文記載：『前件師號據祖宗法，系是試鴻臚卿（Shi Honglu Qing）。崇觀（Chongguan）之後，改六字師號，比視資品。』又承蒙都省表彰他護法的功績，賜名法道（Fadao）。紹興（Shaoxing）三年二月，又奉詔前往朝廷，與道士劉若謙（Liu Ruoqian）等人一起主持祈禱。
【English Translation】 English version: Such a thing has never happened before.
The Dharma Master Yongdao (Eternal Way) of Xiangji Monastery, was a member of the Mao family of Dongying (Eastern Ying). He specialized in the 'Treatise on the Hundred Dharmas' and the 'Two Treatises on Consciousness-Only'. Due to the custom of Tianning Monastery, he was granted the title Baojue (Precious Enlightenment). In the second year of Xuanhe (1120 AD), an imperial edict was issued to change monks into 'Deshi' (Virtuous Scholars, a type of Daoist). Together with the Vinaya Master Mingwu (Clear Understanding) and the Huayan lecturer Huiri (Wisdom Sun), he debated with the Daoist Lin Lingsu (Forest Spirit Simplicity) about what was orthodox and what was heterodox, and appealed to the court. Because he disobeyed the imperial will, he was exiled to Daozhou (Dao Prefecture). In the sixth month of the second year, according to an amnesty, he was transferred to Changsha (Long Sand). He met the Venerable Jiyin (Silent Sound), who gave him a poem: 'Monk Dao's courage exceeds his body, daring to defy the dragon's scales with a memorial. Only wanting to shoulder the Buddha's Dharma, he willingly offered his neck to the executioner's blade. For three years, his exile was without shame, and after traveling ten thousand miles, his appearance did not wither. In the future, those who uphold the discipline of the Sangha, are now seen hurrying to court in boots and ceremonial tablets.' Soon after, Dharma Master Yongdao departed.
In the fifth month of the seventh year, he received an imperial decree to restore the identity of the former Great Master Baojue, Mao Qiudao (Seeking the Way). He had been pardoned multiple times and was specially allowed to resume his status as a tonsured monk. From then on, he repeatedly received imperial favor. Not long after, at the beginning of the Jianyan era, Marshal Zong (Honorable Ancestor), the garrison commander of the capital, admired the practice of morality and virtue, and ordered him to temporarily fill the position of 'Xuanjiao Lang' (Proclaiming Teaching Gentleman), serving as a pacifier in the garrison command, concurrently holding the official position of 'Zongguan Shisi' (Directorate of the Chief Controller), advising on military matters, protecting and assisting the army, and was sent to Huaiying (Huai Ying) to persuade the local wealthy and powerful, obtaining tens of thousands of coins to help the country supply the army. He was repeatedly summoned to the 'Xingzai Dutang' (Mobile Capital Metropolitan Hall) to discuss matters. Thereupon, the prime minister and the ministers of state earnestly urged him to return to the court, initially appointing him as a civil official, concurrently holding a military post, dividing and leading military power to assist the royal family. He declined with a verse: 'In the past, I suffered tattooing for the sake of the Dharma, and the heavenly envoy supervised and guarded me to use troops. Imprisoned and traveling south for half a lifetime, traveling back and forth ten thousand miles to calculate the journey. Frost and ice cannot easily change the integrity of pine and bamboo, and the furnace fire cannot easily move the iron and stone heart. I wish to be a disciple of the Buddha, and do not seek to assist as a duke or minister.'
Soon after, the 'Shanggong Si' (Office for Rewarding Merits) of the 'Shumi Yuan' (Privy Council) of the three provinces of Huai (Huai Sanxing) received an imperial decree, specially bestowing the title of Great Master Baojue Yuantong Faji (Precious Enlightenment, Perfect Penetration, Dharma Relief). The official document of the 'Shangshu Libu' (Ministry of Rites) stated: 'The aforementioned title of Master, according to ancestral laws, is that of a probationary 'Shi Honglu Qing' (Court Herald). After the Chongguan era, the six-character title of Master was changed, compared to the qualifications.' Furthermore, he received praise from the metropolitan province for his merits in protecting the Dharma, and was given the name Fadao (Dharma Way). In the second month of the third year of Shaoxing, he was again ordered to go to the court to preside over prayers with the Daoist Liu Ruoqian (Liu Ruoqian) and others.
道場。所斑次。其劄略曰。緣崇寧大觀間。道士王資息林靈素等。叨冒資品。紊亂朝綱。由是起例道壓僧班。竊見靖康建炎已來。所有道士。官資已行追毀。無官蔭合遵依祖宗舊例。伏望朝廷明降旨揮。特賜改正。頒行天下。以正風俗。是時未蒙施行。逮紹興十三年十月。再行整會。僧道班次。僧並居東。永為定製。法師。十七年七月二十七日化○道士林靈素。以左道得幸。勢傾一時。而道法師。與之抗辯。略無撓辭。其扶衛教門。益利有情。真不孤初志耳(東都事略)佛果勤禪師。建炎初召對。旨下住云居。后歸蜀住昭覺紫巖。張公浚問道于師。師云。上智利根。惟務確實研究。當研究時。先機而動。絕物為轉。巖頭云。卻物為上。逐物為下。若能於物上轉。得疾一切立在下風。擒縱卷舒。悉歸掌握。示以偈云。收光攝彩信天真。事事圓成物物新。內若有心還有物。何能移步出通津。公伏膺投偈云。教外單傳佛祖機。本來無悟亦無迷。浮雲散盡天元在。日出東方夜落西。師然之曰。公異日輔相。毋忘衛教之心也。
大慧杲禪師。出世住徑山。知府請就靈隱。開堂下座侍郎馮公楫問。和尚嘗言。不作這蟲豸。為什麼敗闕。師云。盡大地是杲上座。作么生摸索。馮擬議。師便掌。時僚眾失色。馮大笑曰。某與長老
【現代漢語翻譯】 現代漢語譯本：道場。所列班次。其簡要記錄如下：因為崇寧、大觀年間，道士王資、息林靈素等人，濫用官位品級，擾亂朝廷綱紀。由此開始道士的地位凌駕于僧侶之上。私下看到靖康、建炎以來，所有道士的官職品級已被追回廢除。沒有官職蔭封的，應當遵照祖宗舊例。希望朝廷明確下旨，特別予以改正，頒佈天下，以匡正社會風氣。當時未被採納施行。直到紹興十三年十月，再次進行整理僧道班次，僧侶都位於東邊，成為永久定製。法師，十七年七月二十七日圓寂。道士林靈素，憑藉旁門左道獲得皇帝寵幸，權勢傾一時。而道法師，與之抗辯，毫不退縮。他扶持護衛佛教，利益眾生，真是不辜負最初的志向啊（《東都事略》）。佛果勤禪師，建炎初年被召見，皇帝下旨讓他住持云居寺。後來回到四川，住持昭覺紫巖寺。張公浚向禪師問道，禪師說：『上等智慧、敏銳根器的人，應該致力於切實研究。在研究時，要先機而動，超越外物而轉化。』巖頭禪師說：『捨棄外物是上策，追逐外物是下策。如果能在外物之上轉化，就能迅速佔據優勢，一切都掌握在手中。』於是用偈語開示說：『收斂光芒，攝取色彩，相信天真本性。事事圓滿，萬物都是新的。內心如果還有執著，還有外物，怎麼能邁步走出通往覺悟的道路呢？』張公浚信服，呈上偈語說：『教外別傳的佛祖心法，本來就沒有開悟，也沒有迷惑。浮雲消散，本來的面目就在那裡，太陽從東方升起，夜晚向西邊落下。』佛果勤禪師讚許他說：『你將來會成為宰相，不要忘記護衛佛教的心啊。』 大慧杲禪師，出世后住持徑山寺。知府請他到靈隱寺。開堂說法完畢，侍郎馮公楫問道：『和尚曾經說過，不作這蟲豸，為什麼還會失敗呢？』禪師說：『整個大地都是杲上座，要怎麼摸索呢？』馮公楫猶豫不決。禪師就打了他一巴掌。當時在場的官員都嚇得變了臉色。馮公楫大笑著說：『我和長老』
【English Translation】 English version: The Dharma assembly. The order of precedence listed therein. Its summary record states: Because during the Chongning and Daguan periods (of the Song Dynasty), Daoists Wang Zi, Xi Linlingsu, and others abused their official ranks and disrupted the court's discipline. From this, the precedent arose of Daoists taking precedence over monks. It is privately observed that since the Jingkang and Jianyan periods, all Daoists' official ranks have been revoked and abolished. Those without official hereditary privileges should follow the old ancestral precedents. It is hoped that the court will issue a clear decree, specifically correcting this and promulgating it throughout the land to rectify social customs. At that time, it was not adopted and implemented. It was not until October of the thirteenth year of Shaoxing that the order of precedence for monks and Daoists was reorganized, with monks always positioned to the east, becoming a permanent rule. Dharma Master, passed away on July 27th of the seventeenth year. The Daoist Lin Lingsu, through unorthodox means, gained the emperor's favor and held sway for a time. However, Dharma Master Dao, debated with him, without any hesitation. He supported and protected Buddhism, benefiting sentient beings, truly not betraying his original aspirations (from 'Dongdu Sh략'). Chan Master Foguo Qin, was summoned for an audience early in the Jianyan period, and the emperor ordered him to reside at Yunju Temple. Later, he returned to Sichuan and resided at Zhaojue Ziyan Temple. Zhang Gongjun asked the master about the Way, and the master said, 'Those with superior wisdom and sharp faculties should devote themselves to earnest study. When studying, one must act preemptively, transcending external things and transforming them.' Zen Master Yantou said, 'Renouncing external things is the best policy, pursuing external things is the worst. If one can transform above external things, one can quickly gain the upper hand, and everything will be under control.' He then instructed with a verse: 'Gather the light, collect the colors, believe in the true nature. Everything is complete, all things are new. If there is still attachment in the heart, still external things, how can one step out of the path to enlightenment?' Zhang Gongjun was convinced and presented a verse saying, 'The Buddha's mind-to-mind transmission outside the scriptures, originally there is no enlightenment, nor is there delusion. The floating clouds dissipate, the original face is there, the sun rises in the east, and the night falls in the west.' The master praised him, saying, 'You will become a prime minister in the future, do not forget the heart of protecting Buddhism.' Chan Master Dahui Gao, after emerging into the world, resided at Jingshan Temple. The prefectural governor invited him to Lingyin Temple. After the opening Dharma talk, Vice Minister Feng Gongji asked, 'The monk once said, 'Do not become this insect,' why is there still failure?' The master said, 'The entire earth is Upasaka Gao, how can one grasp it?' Feng Gongji hesitated. The master then slapped him. The officials present were shocked. Feng Gongji laughed loudly and said, 'I and the Elder'
。佛法相見也。公先見龍門遠禪師。及見杲師。造微妙旨。施財印施大藏經一百一十八藏。有偈云。我𧶕耽癡癖。有財貯空虛。不作子孫計。不為車馬逋。不為玩用具。不買聲色娛。置錐無南畝。片瓦無虛廬。所得月俸給。唯得贖梵書。萬里遣玠迎。崎嶇涉長途。奉安大剎中。開示諸迷途。庶幾披閱者。皆得入無餘。古佛為半偈。尚乃舍全軀我今以財施。痛楚不侵膚。以我較吾佛。苦樂萬倍殊。所以不惜財。非是本性愚。借問惜錢人。終始較錙銖。無常忽到來。寧免生死無。公號不動居士。蜀人。
侍郎張公九成。參善權染旨。謁胡文定公。問治心法。胡公曰。但讀孟子。將仁義語句。類作一處看。一日登廁。因念側隱之心。仁之端也。忽聞蛙鳴有省。復舉如何是祖師西來意。庭前柏樹子。不覺汗下浹背。述偈云。青天月下一聲蛙。撞破乾坤共一家。正與么時誰會得。嶺頭腳痛有玄沙。因謁尚禪師。見妙喜真贊云。黑漆粗竹篦。佛來也一棒。乃曰。佛法有人。遂登徑山。一見妙喜。言合詢格物之旨。學莫先於致知。能致知然後能格物。師曰。公只知格物。不知有物格。公曰。豈無方便。師曰。小說載。唐朝有與祿山謀叛者。曾為閬守。有𦘕像在。明皇幸蜀。見之怒。令侍臣拔劍斬其首。其人在陜西。首忽墜地。
【現代漢語翻譯】 現代漢語譯本： 這是關於佛法相見的記載。張九成（侍郎張公九成）先拜見了龍門遠禪師，之後又拜見了杲師（大慧杲），領悟了精妙的佛法要旨。他捐獻錢財，印施了一百一十八藏大藏經。他寫了一首偈頌說：『我向來有耽於佛法的癖好，有錢財就用來儲藏空虛的佛經。我不為子孫後代做打算，不爲了償車馬的欠款，不爲了購買玩樂的器具，不買聲色犬馬的享樂。我沒有立錐之地的田地，也沒有一片瓦的像樣的房屋。我所得到的每月俸祿，都用來贖買梵文佛經。派遣使者萬里迢迢地去迎接佛經，使者們跋山涉水，經歷了漫長的旅途。我將佛經恭敬地安放在大寺廟中，用來開示那些迷惑的世人。希望披閱這些佛經的人，都能進入無餘涅槃的境界。』過去古佛爲了半句偈語，尚且捨棄整個身體。我如今用錢財來佈施，並沒有遭受任何痛苦。拿我和佛陀相比，苦樂的程度相差萬倍。所以我毫不吝惜錢財，並非因為我天性愚蠢。請問那些吝惜錢財的人，終日斤斤計較。無常如果忽然到來，難道能夠免除生死輪迴嗎？』張九成自號不動居士，是四川人。
侍郎張九成，參學善權染旨，拜見了胡文定公，請教修心的方法。胡文定公說：『只要讀《孟子》，將其中關於仁義的語句，分類整理在一起閱讀。』有一天，張九成上廁所時，心中想著『惻隱之心，仁之端也』這句話，忽然聽到青蛙的叫聲，若有所悟。他又問：『如何是祖師西來意？』（如何是達摩祖師從西天來到東土的真意？）胡文定公回答說：『庭前柏樹子。』（庭院前的柏樹）。張九成聽后，不覺汗流浹背。他寫了一首偈頌說：『青天月下一聲蛙，撞破乾坤共一家。正與么時誰會得，嶺頭腳痛有玄沙。』（在青天明月之下，一聲蛙鳴，震破了天地，原來萬物本為一體。就在這個時候，有誰能夠領會這其中的真意呢？就像玄沙禪師在山嶺上行走，腳痛難忍一樣）。之後，張九成拜見了尚禪師，看到了妙喜（大慧宗杲）的真贊，上面寫著：『黑漆粗竹篦，佛來也一棒。』（用黑漆漆過的粗糙竹篦，即使是佛來了也要打一棒）。張九成於是說：『佛法後繼有人了。』於是他前往徑山，一見到妙喜，兩人就談論格物致知的道理。妙喜認為，學習沒有比致知更重要的了，能夠致知然後才能格物。妙喜禪師說：『你只知道格物，不知道還有物格。』張九成問：『難道沒有方便之法嗎？』妙喜禪師說：『小說記載，唐朝有一個與安祿山謀反的人，曾經擔任閬州刺史，畫了他的畫像在那裡。唐明皇到四川避難，看到了畫像，非常憤怒，命令侍臣拔劍砍下他的頭。那個人在陜西，他的頭忽然掉落在地上。』
【English Translation】 English version: This is a record of encountering the Dharma. Zhang Jiucheng (Attendant Minister Zhang Jiucheng) first visited Zen Master Yuan of Longmen, and then visited Master Gao (Dahui Gao), comprehending the subtle essence of the Buddha's teachings. He donated money and printed 118 copies of the Tripitaka. He wrote a verse saying: 'I have always had a habit of indulging in the Dharma, and I use money to store empty Buddhist scriptures. I do not plan for future generations, nor to repay debts for carriages and horses, nor to buy entertainment tools, nor to buy sensual pleasures. I have no land to stand on, nor a decent house with a single tile. The monthly salary I receive is used to redeem Sanskrit Buddhist scriptures. I sent messengers thousands of miles to welcome the Buddhist scriptures, and the messengers traveled through mountains and rivers, experiencing a long journey. I respectfully placed the Buddhist scriptures in the great temple, to enlighten those confused people. I hope that those who read these Buddhist scriptures can enter the realm of Nirvana without remainder.' In the past, the ancient Buddha gave up his entire body for half a verse. Now I use money to give alms, and I have not suffered any pain. Comparing myself with the Buddha, the degree of suffering and happiness is ten thousand times different. Therefore, I do not hesitate to spend money, not because I am inherently stupid. May I ask those who are stingy with money, who are calculating every penny all day long. If impermanence suddenly arrives, can they avoid the cycle of birth and death?' Zhang Jiucheng called himself the Immovable Layman and was from Sichuan.
Attendant Minister Zhang Jiucheng studied the teachings of Shanquan Ran Zhi, visited Hu Wending Gong, and asked about the method of cultivating the mind. Hu Wending Gong said, 'Just read Mencius and classify the sentences about benevolence and righteousness together.' One day, when Zhang Jiucheng was in the toilet, he thought of the sentence 'The heart of compassion is the beginning of benevolence,' and suddenly heard the croaking of frogs, and seemed to understand something. He then asked, 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of Bodhidharma's coming from the West to the East?) Hu Wending Gong replied, 'The cypress tree in front of the courtyard.' Zhang Jiucheng felt sweat all over his back after hearing this. He wrote a verse saying: 'A frog croaks under the blue sky and moon, breaking through the universe and becoming one family. Who can understand this at this moment? It's like Zen Master Xuansha walking on the mountain, his feet aching unbearably.' Later, Zhang Jiucheng visited Zen Master Shang and saw the true praise of Miaoxi (Dahui Zonggao), which read: 'Black lacquered rough bamboo stick, even if the Buddha comes, he will be hit with a stick.' Zhang Jiucheng then said, 'The Dharma has successors.' So he went to Jingshan, and as soon as he met Miaoxi, the two discussed the principles of investigating things and extending knowledge. Miaoxi believed that there was nothing more important to learn than extending knowledge, and that one could investigate things only after extending knowledge. Zen Master Miaoxi said, 'You only know how to investigate things, but you don't know that there is also the investigation of things.' Zhang Jiucheng asked, 'Isn't there a convenient method?' Zen Master Miaoxi said, 'The novel records that in the Tang Dynasty, there was a person who conspired with An Lushan and once served as the governor of Langzhou, and a portrait of him was painted there. Emperor Ming of Tang took refuge in Sichuan and saw the portrait, and was very angry, and ordered the attendants to draw their swords and cut off his head. That person was in Shaanxi, and his head suddenly fell to the ground.'
公聞此悟曰。子韶格物。曇晦物格。欲識一貫。兩個五百。
眉庵王式卿。謁云庵慶禪師。語合。獻偈云。聽說法王法。諸方盡葦麻。獨余鐘阜寺。曠劫現曇花。師然之。師年登十四五時。知習禪于松根。忽有所見云。大地全彰解脫門。十方何處不稱尊。今朝喜見天然像。脫體渾無斧鑿痕。乃辭親習杜多行。登雙徑見妙喜。后住蔣山唱道。支傾恩信孚合。咸謂寶公再來也。
丞相正獻公陳俊卿。知建康日。大會諸禪衲。勘問有句無句之話。諸山一時向對。未免太涉途程。末上保寧真道者云。張打油。李打油。不打渾身只打頭。公大悅。遷師住蔣山。真乃安西人。見妙喜于回雁峰。
遂初侍郎尤公襄。聞釋氏有出世法。心向慕之。見歸宗赤眼禪師。欲謀隱計。朱文公寄詩。有逃禪公勿遽且畢區中緣之句。出守丹丘日。孝廟臨軒親遣曰。此南臺地理圖中有何勝概。曰。太平洪福國清萬年。上甚悅。上曰。聞石橋應真是五百強。漢時忽出現。卿以何法處之。公豎起拳云。臣有金剛王寶劍在。上喜而書遂初老人四字賜之。公到臺。一以慈愛溫民。然南臺多旱澇。公有詩云。未雨一朝成汗漫。才晴三日便憂干。人人盡道天難做。天到天臺外難。
狀元王公十明。因游天臺山萬年寺。主僧光一夜夢。神人
【現代漢語翻譯】 現代漢語譯本： 公聞聽此領悟說道：『子韶格物致知，曇晦也能格物致知。想要認識一貫之道，就在這兩個五百之中。』（子韶和曇晦都是僧人，格物指研究事物原理，一貫指貫穿一切的真理，兩個五百可能指兩種不同的修行方法或境界）
眉庵王式卿，拜見云庵慶禪師（云庵慶，禪師名）。兩人談話投機，王式卿獻上偈語說：『聽聞說法之王的教法，各處都像葦草和亂麻一樣混亂。只有鐘阜寺，在漫長的歲月中顯現出曇花。』（法王指佛，葦麻比喻混亂，鐘阜寺是寺廟名，曇花比喻稀有和珍貴）云庵慶禪師對此表示讚賞。云庵慶禪師十四五歲時，在松樹根旁學習禪定，忽然有所領悟，說道：『大地完全彰顯解脫之門，十方世界哪裡不值得尊敬？今天高興地見到天然的佛像，完全沒有人工雕琢的痕跡。』（解脫門指通往解脫的途徑，十方指各個方向，天然像指自然存在的佛性）於是辭別父母，修行苦行。登上雙徑山拜見妙喜禪師（妙喜，禪師名），後來住在蔣山弘揚佛法。得到各方人士的信任和支援，大家都說他是寶公（寶公，指寶誌禪師，被認為是觀音菩薩的化身）再來。
丞相正獻公陳俊卿，在建康任職時，召集眾多禪僧，考察他們『有句無句』的話。（有句無句指禪宗的一種考察方式，考察僧人是否真正領悟禪意）各山寺的僧人一時應對，但未免過於流於形式。最後保寧真道者（保寧真，僧人法號）說：『張打油，李打油，不打渾身只打頭。』（張打油和李打油是人名，這裡用打油詩來表達禪意）陳俊卿非常高興，於是遷請真道者住持蔣山。真道者是安西人，在回雁峰拜見妙喜禪師。
遂初侍郎尤公襄，聽說佛教有出世之法，心中嚮往。拜見歸宗赤眼禪師（歸宗赤眼，禪師法號），想要謀劃隱退之計。朱文公（朱熹）寄詩給他，有『逃禪公勿遽，且畢區中緣』的句子。（逃禪指遁入空門，區中緣指世俗的緣分）尤公襄出任丹丘太守時，孝廟親自詢問他說：『這南臺的地理圖中有什麼勝景？』尤公襄回答說：『太平洪福，國清萬年。』（太平洪福和國清萬年都是寺廟名）皇帝非常高興。皇帝說：『聽說石橋應真（石橋應真，指應真羅漢，傳說他住在石橋上）是五百羅漢中的強者，漢朝時忽然出現。你用什麼方法來對待他？』尤公襄豎起拳頭說：『臣有金剛王寶劍在。』（金剛王寶劍比喻降伏邪魔的智慧和力量）皇帝很高興，寫下『遂初老人』四個字賜給他。尤公襄到任后，用慈愛之心來安撫百姓。然而南臺經常發生旱澇災害，尤公襄有詩說：『未雨一朝成汗漫，才晴三日便憂干。人人盡道天難做，天到天臺外難。』（汗漫指水災，干指旱災，天難做指為官不易）
狀元王公十明，因為遊覽天臺山萬年寺，主持僧光（光，僧人法號）一夜夢見神人。
【English Translation】 English version: The Duke, hearing this enlightenment, said: 'Zi Shao investigates things, and Tan Hui also investigates things. If you want to know the consistent way, it is in these two five hundreds.' (Zi Shao and Tan Hui are both monks, 'investigating things' refers to studying the principles of things, 'consistent way' refers to the truth that runs through everything, and 'two five hundreds' may refer to two different methods or realms of practice.)
Mei'an Wang Shiqing visited Chan Master Yun'an Qing (Yun'an Qing, name of a Chan master). Their conversation was congenial, and Wang Shiqing presented a verse saying: 'Hearing the Dharma King's Dharma, all directions are like reeds and hemp in disarray. Only Zhongfu Temple, in the long ages, manifests the Udumbara flower.' (Dharma King refers to the Buddha, reeds and hemp are metaphors for chaos, Zhongfu Temple is the name of a temple, and the Udumbara flower is a metaphor for rarity and preciousness.) Chan Master Yun'an Qing praised this. When Chan Master Yun'an Qing was fourteen or fifteen years old, he studied Chan meditation by the pine roots and suddenly had an enlightenment, saying: 'The great earth fully reveals the gate of liberation, where in the ten directions is not worthy of respect? Today I am happy to see the natural image of the Buddha, completely without traces of artificial carving.' (Gate of liberation refers to the path to liberation, the ten directions refer to all directions, and the natural image refers to the naturally existing Buddha-nature.) So he bid farewell to his parents and practiced asceticism. He ascended Shuangjing Mountain to visit Chan Master Miaoxi (Miaoxi, name of a Chan master), and later lived in Jiangshan to promote the Dharma. He gained the trust and support of people from all directions, and everyone said that he was Bao Gong (Bao Gong, refers to Chan Master Baozhi, who is considered to be an incarnation of Avalokiteśvara) come again.
Prime Minister Zhengxian Duke Chen Junqing, while serving in Jiankang, summoned many Chan monks to examine their 'words with or without meaning.' (Words with or without meaning refer to a method of examination in Chan Buddhism, examining whether monks truly understand the meaning of Chan.) The monks from various temples responded for a while, but it was inevitably too formal. Finally, Baoning Zhen Daozhe (Baoning Zhen, Dharma name of a monk) said: 'Zhang Dayou, Li Dayou, don't hit the whole body, just hit the head.' (Zhang Dayou and Li Dayou are names of people, here using a ditty to express the meaning of Chan.) Chen Junqing was very happy, so he invited Zhen Daozhe to preside over Jiangshan. Zhen Daozhe was from Anxi and visited Chan Master Miaoxi at Huiyan Peak.
Suichu Vice Minister You Gongxiang, hearing that Buddhism has a Dharma of transcending the world, yearned for it in his heart. He visited Chan Master Guizong Chiyan (Guizong Chiyan, Dharma name of a Chan master), wanting to plan a retreat. Zhu Wengong (Zhu Xi) sent him a poem, with the line 'Don't rush to escape Chan, Duke, and finish the worldly affairs first.' (Escaping Chan refers to entering the Buddhist order, and worldly affairs refer to secular relationships.) When You Gongxiang took office as the prefect of Danqiu, Emperor Xiaozong personally asked him: 'What are the scenic spots in this geographical map of Nantai?' You Gongxiang replied: 'Taiping Hongfu, Guoqing Wannian.' (Taiping Hongfu and Guoqing Wannian are both names of temples.) The emperor was very happy. The emperor said: 'I heard that the Arhat Yingzhen of Stone Bridge (Arhat Yingzhen of Stone Bridge, refers to an Arhat who is said to live on a stone bridge) is the strongest of the five hundred Arhats, and suddenly appeared in the Han Dynasty. What method do you use to deal with him?' You Gongxiang raised his fist and said: 'I have the Vajra King's Sword.' (The Vajra King's Sword is a metaphor for the wisdom and power to subdue demons.) The emperor was very happy and wrote the four characters 'Suichu Old Man' and bestowed them on him. After You Gongxiang took office, he used compassion to appease the people. However, Nantai often suffered from droughts and floods, and You Gongxiang had a poem saying: 'Before the rain, it becomes a vast expanse in one morning, and after only three days of sunshine, one worries about drought. Everyone says that it is difficult to be the heaven, and it is even more difficult for the heaven outside Tiantai.' (Vast expanse refers to floods, drought refers to drought, and it is difficult to be the heaven refers to the difficulty of being an official.)
The Number One Scholar Wang Gong Shiming, because he visited Wannian Temple on Mount Tiantai, the abbot Monk Guang (Guang, Dharma name of a monk) dreamed of a divine person one night.
語之曰。明日嚴首座到山。次早報接即王公也。主僧喚云。嚴首座汝來也。公於是時猶昧真性。問其故。已而到石橋。讀其碑。乃悟前世事。因遂留詠云。石橋未到已先知。入境還同入夢時。僧喚我為嚴首座。前身曾寫石橋碑○天臺山。乃佛仙所都之地。昔人用一頃筆力。再世感報。魁于天下。然遂初侍郎早參知識。晚守丹丘。蒞民以慈愛。護教以崇敬。易世獲報。豈易量哉。所謂有金剛王寶劍在。豈虛云耳。
侍郎韓子蒼。問道于草堂清禪師。致書云。近閱傳燈。言通意料。頗合千心者。但世緣萬緒。情習千端。未易消釋。須有切要用心處。毋吝指教。答曰。欲究此事。善惡二途。皆勿萌於心。能障人智眼。文字亦不必多看。舉目悟門(云云)。子蒼得此嚮導。述意云。鐘鼎山林無二致。閑中意趣靜中身。都將聞見歸虛照。養性存心不問也。師得之大喜。乃示眾云。鳥啼幽樹報中春。有眼如盲耳絕聞。門外桃花開欲盡。不知誰解繼靈云。
中書潘公良貴。謁虎丘隆禪師曰。道若為而得達。師曰。道不屬知。不屬不知。但如此參。自然得達。曰。未曉玄言。乞師再指。師曰。知是妄覺。不知是無記。於此見得。許公具一隻眼。示以偈曰。未舉先知落二三。可堪說破要人蔘。老僧已是舌頭短。且聽虛空作對
【現代漢語翻譯】 現代漢語譯本：
（有人）對他說：『明天嚴首座（指寺院或庵堂中，對資歷較深、有聲望的僧人的尊稱）要到山裡來。』第二天早晨，（來人）報告說來迎接的人是王公大臣。主持僧人喊道：『嚴首座，你來了！』王公大臣在這個時候還不明白自己的真性，問這是什麼緣故。之後到了石橋，讀了石碑上的文字，才領悟到前世的事情。於是就留下來作詩說：『石橋未到已先知，入境還同入夢時。僧喚我為嚴首座，前身曾寫石橋碑。』天臺山（地名），是佛和仙人聚集的地方。過去有人用一頃（計量土地面積的單位）的筆力（指寫作能力），再世得到了回報，才能超過天下人。然而，侍郎（官名）遂初（人名）早年參拜有道之士，晚年守護丹丘（地名）。他用慈愛之心治理百姓，用崇敬之心護持佛教，換世得到回報，這怎麼能輕易衡量呢？這就是所謂的有金剛王寶劍（比喻非常厲害的手段或能力）在手，難道是虛假的嗎？ 侍郎（官名）韓子蒼（人名），向草堂清禪師（人名）問道，寫信說：『最近閱讀《傳燈錄》（佛教典籍），書中言語通達，意料深遠，頗能契合我的心意。但是世俗的緣分千頭萬緒，情感的習性千變萬化，難以消除。必須要有切實重要的用心之處，希望您不要吝惜指教。』禪師回答說：『想要探究這件事，善惡兩條道路，都不要讓它在心中萌生。這些都能遮蔽人的智慧之眼。文字也不必多看。舉目悟門（指通過觀察事物來領悟佛法）。』韓子蒼得到這個引導，陳述自己的心意說：『鐘鼎山林無二致，閑中意趣靜中身。都將聞見歸虛照，養性存心不問也。』禪師得到這些話非常高興，於是告訴大家說：『鳥啼幽樹報中春，有眼如盲耳絕聞。門外桃花開欲盡，不知誰解繼靈云（人名）。』 中書（官名）潘公良貴（人名），拜見虎丘隆禪師（人名）說：『道要怎樣才能通達？』禪師說：『道不屬於知道，也不屬於不知道。只要這樣參悟，自然就能通達。』潘公良貴說：『我不明白這些玄妙的言語，希望禪師再次指點。』禪師說：『知是妄覺，不知是無記（佛教術語，指一種不善不惡的狀態）。如果能在這裡有所領悟，就允許你擁有一隻慧眼。』禪師用偈語開示說：『未舉先知落二三，可堪說破要人蔘。老僧已是舌頭短，且聽虛空作對。』
【English Translation】 English version:
Someone said to him, 'Tomorrow, Venerable Yan (a respectful title for senior and respected monks in monasteries or nunneries) will arrive at the mountain.' The next morning, (the person) reported that those who came to greet him were princes and high officials. The head monk called out, 'Venerable Yan, you have arrived!' At this time, the prince and high official still did not understand his true nature and asked why. Later, upon arriving at the Stone Bridge and reading the inscription on the stele, he realized the events of his previous life. So he stayed and composed a poem, saying: 'Before arriving at the Stone Bridge, I already knew; entering the land is like entering a dream. The monk calls me Venerable Yan; in my previous life, I wrote the Stone Bridge inscription.' Mount Tiantai (place name) is a place where Buddhas and immortals gather. In the past, someone used the strength of one 'qing' (a unit of land measurement) of writing (referring to writing ability), and in the next life, he received a reward, surpassing everyone in the world. However, Vice Minister (official title) Sui Chu (person's name) paid respects to knowledgeable people early in life and guarded Danqiu (place name) in his later years. He governed the people with compassion and protected Buddhism with reverence. How can the rewards he received in the next life be easily measured? This is what is meant by having the Vajra King's Sword (a metaphor for a very powerful means or ability) in hand; is it false? Vice Minister (official title) Han Zicang (person's name) asked Zen Master Qing of Caotang (person's name) about the Way, writing in a letter: 'Recently, I read the 'Transmission of the Lamp' (Buddhist text). The words are clear and the ideas are profound, quite in accordance with my heart. However, worldly affinities are numerous and complex, and emotional habits are varied and difficult to eliminate. There must be a truly important place to focus the mind. I hope you will not hesitate to instruct me.' The Zen master replied, 'If you want to investigate this matter, do not let the paths of good and evil arise in your mind. These can obscure the eye of wisdom. There is no need to read too many texts. Enlightenment comes from observing things (referring to understanding the Dharma through observing things).' Han Zicang received this guidance and stated his intentions, saying: 'Bells and tripods, mountains and forests are no different; leisure is found in the mind, stillness in the body. All that is heard and seen is returned to emptiness; cultivating the nature and preserving the mind is not questioned.' The Zen master was very pleased with these words and told everyone, 'The birds sing in the secluded trees, announcing mid-spring; those with eyes are like the blind, and ears are deaf. The peach blossoms outside the door are about to bloom; I wonder who can succeed Lingyun (person's name)?' Secretary of the Secretariat (official title) Pan Gonglianggui (person's name) visited Zen Master Long of Tiger Hill (person's name) and said, 'How can the Way be attained?' The Zen master said, 'The Way does not belong to knowing, nor does it belong to not knowing. Just contemplate in this way, and you will naturally attain it.' Pan Gonglianggui said, 'I do not understand these profound words. I hope the Zen master will instruct me again.' The Zen master said, 'Knowing is false awareness, and not knowing is ignorance (Buddhist term, referring to a state that is neither good nor evil). If you can understand this, I will allow you to have one eye of wisdom.' The Zen master instructed with a verse: 'Before it is raised, one knows it falls two or three; it is worth explaining to those who want to contemplate. This old monk's tongue is already short; just listen to the void respond.'
談。
侍郎李公椿年。開莞山(張禪開基)延應庵華禪師云。高峰頂上小天臺。法席於今為展開。二百年前有禪子。先馳曾向此中來。師和云。此山已是勝天臺。峰頂寥寥正眼開。無限水云難湊泊。卻容掃地相公來。公再韻云。乞身瀟散脫三臺。佛祖玄關愿擊開。殺活拳頭須展出。免人道是賺吾來。
直閣約齋張公镃。見密庵杰禪師。后以書告其悟由。某曩造籌室。蒙口垂示。歸來應接外。常以此事鞭策。一日靜坐。因舉狗子話。忽胸臆豁然。如太虛空。了無障礙。乃祖師言句借人入道之門。守著不放舍。為大病也。自此塵緣世念。不著排遣。自然淨盡。古人公案。昔所茫然。今亦無疑(云云)。師為集眾上堂云。居於貴富中。不為貴富所誤。赤手挨開解脫門。四方八面俱獨步。咄咄咄。力㘞希。聞見覺知齊合掌。鐵牛生得鳳凰兒。
丞相錢公象先。延此庵元禪師于護國問道。師曰。欲究此事。須得心忘法。法忘心乃可。法執未忘。契理亦非悟也。公曰。才涉唇吻。便落意思。如何得不落意思。師曰。本自無瘡。勿傷之也。公曰。呼為心印虛言。師曰才涉唇吻。便落意思。公渙然有得。師示以偈云。眉毛目睫最相親。鼻孔唇皮亦近鄰。至近因何不相見。都緣一體是全身。
內翰曾公開。見佛
【現代漢語翻譯】 現代漢語譯本： 談。
侍郎李公椿年，在莞山（張禪開基）邀請應庵華禪師說：『高峰頂上小天臺，法席如今已展開。二百年前有位禪子，曾經先到此地來。』禪師迴應說：『此山已經是勝過天臺，峰頂寥寥正眼已開。無限水云難以停靠，卻容許掃地相公到來。』李公再次用原韻作詩說：『乞求擺脫塵世的羈絆，愿能打開佛祖玄關。殺活的拳頭必須展現出來，免得人們說我欺騙你而來。』
直閣約齋張公镃，拜見了密庵杰禪師，後來寫信告知他開悟的緣由：『我過去建造籌室，蒙您口頭指示，回來后在應酬之外，常常用這件事鞭策自己。有一天，因為提起狗子的話頭，忽然胸懷開闊，如同太虛空一般，了無障礙。祖師的言句是借人入道的門徑，如果守著不放，就是大病。從此塵緣世念，不用刻意排遣，自然清凈。古人的公案，過去茫然不解，現在也毫無疑問。』禪師為此集合大眾上堂說法：『身居富貴之中，不被富貴所迷惑，赤手空拳打開解脫之門，四面八方都獨步而行。咄咄咄！力㘞希！聞見覺知一齊合掌，鐵牛生出了鳳凰兒。』
丞相錢公象先，在護國寺邀請此庵元禪師問道。禪師說：『想要探究這件事，必須做到心忘法，法忘心才可以。如果法執沒有忘記，即使契合了道理也不是開悟。』錢公說：『才一涉及言語，就落入意思，如何才能不落入意思呢？』禪師說：『本來沒有瘡，就不要去傷害它。』錢公說：『稱之為心印是虛言。』禪師說：『才一涉及言語，就落入意思。』錢公渙然有所領悟。禪師用偈語開示說：『眉毛眼睛最為相親，鼻孔嘴唇也緊緊相鄰。如此接近為何不相見？都因為一體就是全身。』
內翰曾公開，拜見佛鑒禪師。
【English Translation】 English version: Talk.
The Vice Minister Li Gong Chun Nian, at Wan Mountain (Zhang Chan's base), invited Zen Master Ying An Hua, saying, 'A small Tiantai on the peak, the Dharma seat is now unfolded. Two hundred years ago, there was a Zen practitioner who came here first.' The Zen master responded, 'This mountain is already better than Tiantai, the peak is sparsely open with the true eye. Limitless water and clouds are difficult to moor, but it allows the sweeping monk to come.' Li Gong again composed a poem using the original rhyme, saying, 'Begging to escape the shackles of the world, I wish to open the mysterious gate of the Buddha. The killing and living fists must be displayed, lest people say I came to deceive you.'
The Straight Pavilion Yuezhai Zhang Gong Zi, met Zen Master Mi An Jie, and later wrote a letter to inform him of the reason for his enlightenment: 'I used to build a planning room, and I was instructed by you verbally. After returning, in addition to socializing, I often used this matter to spur myself on. One day, because of mentioning the story of the dog, my chest suddenly opened up, like the empty space, without any obstacles. The words of the patriarch are the gateway for people to enter the Tao. If you hold on to it and don't let go, it is a serious illness. From then on, worldly affairs and thoughts, without deliberately dispelling them, are naturally pure. The ancient cases, which were once incomprehensible, are now without doubt.' The Zen master gathered the public to give a Dharma talk, saying, 'Living in wealth and nobility, not being misled by wealth and nobility, opening the door of liberation with bare hands, walking alone in all directions. Tut tut tut! Li Ba Xi! Hearing, seeing, and knowing all clap their hands together, the iron bull gives birth to a phoenix child.'
Prime Minister Qian Gong Xiang Xian, at Huguo Temple, invited Zen Master Ci An Yuan to ask questions. The Zen master said, 'If you want to explore this matter, you must forget the mind and the Dharma, and the Dharma must forget the mind. If the Dharma attachment is not forgotten, even if it fits the principle, it is not enlightenment.' Qian Gong said, 'As soon as it involves words, it falls into meaning. How can it not fall into meaning?' The Zen master said, 'Originally there is no sore, so don't hurt it.' Qian Gong said, 'Calling it the mind seal is a false statement.' The Zen master said, 'As soon as it involves words, it falls into meaning.' Qian Gong suddenly realized something. The Zen master used a verse to instruct, 'Eyebrows and eyes are the closest, nostrils and lips are also close neighbors. Why can't you see each other so close? It's all because the whole body is one.'
Neihan Zeng Gongkai, met Zen Master Fojian.
海遠禪師。呈偈曰。咄這瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問道如何。拈起拂子驀口截。遠曰。也得一橛。
相國李公。見福嚴乘禪師問。如何是祖師西來意。三回問乘。乘三指庭柏對之。欣然契悟。呈偈曰。出沒云閑滿太虛。元來圓相一塵無。重重請問西來意。唯指庭前柏樹株。
通判趙公善期。謁韶州乳源禪師。因示僧西來的的意有省。偈云。西來的的意何如。學唱多憐在半途。鉤賊到家還破賊。信知身佩碎兵符 參政陳公去非。見大圓智禪師。相與講道。忽省。呈偈云。自得安心法。悠然不賦詩。忽逢重九日。無柰菊花枝。
南軒張公拭。見萬庵顏禪師曰。道之所在。可以心寓。不可以力求。師謂如何。師曰。會醫少病。公曰。見即便見。擬思即差。又作么生。師曰。知有還同不知有。公曰。正當知有時如何。師曰。聞聲見色只如常。公豁如。留偈云。聞聲見色只如常。孰察精粗理自彰。脫似虛空藏碧落。曾無少剩一毫芒。
待制放翁陸公游。問靈隱松源岳禪師云。心傳之學。可得聞乎。師云。既是心傳。豈從聞得。公領解。獻偈云。幾度驅車入帝城。逢僧一例眼雙青。今朝始覺禪家別。說有談空要眼聽。
樞密陳公貴謙。問心法于月林觀禪師。師云。佛可以悟取
【現代漢語翻譯】 現代漢語譯本： 海遠禪師呈上偈語說：『咄，這瞎驢（指愚昧之人），叢林中的妖孽。震地一聲，天機泄露。』有人更進一步問道：『如何是道？』禪師拿起拂塵就打。海遠禪師說：『也算得到了一部分。』 相國李公拜見福嚴乘禪師，問道：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』三次問乘禪師，乘禪師三次指向庭院中的柏樹來回答他。李公欣然領悟，呈上偈語說：『出沒云閑滿太虛，元來圓相一塵無。重重請問西來意，唯指庭前柏樹株。』 通判趙公善期拜謁韶州乳源禪師，因為禪師開示的西來意有所領悟，作偈語說：『西來的的意何如？學唱多憐在半途。鉤賊到家還破賊，信知身佩碎兵符。』參政陳公去非拜見大圓智禪師，相互講論佛法，忽然有所領悟，呈上偈語說：『自得安心法，悠然不賦詩。忽逢重九日，無奈菊花枝。』 南軒張公拭拜見萬庵顏禪師說：『道之所在，可以心寓，不可以力求。』禪師問：『你認為如何？』張公拭說：『會醫少病。』禪師說：『見即便見，擬思即差，又作么生？』禪師說：『知有還同不知有。』張公拭說：『正當知有時如何？』禪師說：『聞聲見色只如常。』張公拭豁然開悟，留下偈語說：『聞聲見色只如常，孰察精粗理自彰。脫似虛空藏碧落，曾無少剩一毫芒。』 待制放翁陸游問靈隱松源岳禪師說：『心傳之學，可得聞乎？』禪師說：『既是心傳，豈從聞得？』陸游領悟，獻上偈語說：『幾度驅車入帝城，逢僧一例眼雙青。今朝始覺禪家別，說有談空要眼聽。』 樞密陳公貴謙向月林觀禪師請教心法，禪師說：『佛可以悟取。』
【English Translation】 English version: Zen Master Haiyuan presented a verse, saying: 'Bah, this blind donkey (referring to an ignorant person), a monster in the monastery. With a earth-shattering sound, the heavenly secret is revealed.' Someone further asked: 'What is the Dao?' The Zen master picked up the whisk and struck. Zen Master Haiyuan said: 'It can also be considered that you have obtained a part of it.' Chancellor Li Gong saw Zen Master Fuyan Cheng and asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' He asked Cheng Zen Master three times, and Cheng Zen Master pointed to the cypress tree in the courtyard three times in response. Li Gong was delighted and presented a verse, saying: 'Appearing and disappearing, clouds leisurely fill the vastness. Originally, the perfect form is without a speck of dust. Repeatedly asking about the meaning of coming from the West, only pointing to the cypress tree in front of the courtyard.' Prefect Zhao Gong Shanqi visited Zen Master Ruyuan of Shaozhou, and because he had some understanding of the meaning of the Patriarch's coming from the West as explained by the Zen master, he composed a verse saying: 'What is the meaning of the Patriarch's coming from the West? Learning to sing is often pitiful halfway. Hooking the thief to the home and breaking the thief, I believe I am wearing a broken military talisman.' Councilor Chen Gong Qufei saw Zen Master Dayuan Zhi, and they discussed the Dharma together. Suddenly, he had some understanding and presented a verse, saying: 'Since I have obtained the Dharma of peace of mind, I leisurely do not compose poetry. Suddenly encountering the Double Ninth Festival, I cannot help but think of the chrysanthemum branches.' Nanxuan Zhang Gong Shi saw Zen Master Wan'an Yan and said: 'The place where the Dao is, can be entrusted to the heart, but cannot be sought by force.' The Zen master asked: 'What do you think?' Zhang Gong Shi said: 'A good doctor has few patients.' The Zen master said: 'Seeing is seeing, thinking is wrong, what else?' The Zen master said: 'Knowing is the same as not knowing.' Zhang Gong Shi said: 'What about when you should know?' The Zen master said: 'Hearing sounds and seeing colors are just as usual.' Zhang Gong Shi suddenly realized and left a verse saying: 'Hearing sounds and seeing colors are just as usual, who examines the fine and coarse principles that are self-evident. Like emptying the void and hiding the blue sky, there is not a bit left.' Attendant-in-waiting Lu You asked Zen Master Songyuan Yue of Lingyin Temple, saying: 'Can the learning of mind-to-mind transmission be heard?' The Zen master said: 'Since it is mind-to-mind transmission, how can it be heard?' Lu You understood and presented a verse, saying: 'Several times I drove into the imperial city, and met monks with the same blue eyes. Today I realize the difference of the Zen family, saying that talking about emptiness requires listening with the eyes.' Privy Councilor Chen Gong Guiqian asked Zen Master Yuelin Guan about the Dharma of the mind. The Zen master said: 'The Buddha can be awakened to.'
。不可以相求。溺名相以求之。是炊沙求饌。公飲默而去。資深逢原生死心破。
又西山真公。兩扣以書問不傳之要。師答云。永下問禪門中事。仰見虛懷樂善。所謂話頭合看與否。以某觀之。初無實義。若一念不生。全體是佛。何有話頭。又來教謂。誦佛之言。行佛之行。久久須有得處。如此行履。故不失為一世之賢者。然禪門一著。須見徹自己本地風光。方為究竟(云云)。
體常居士陳易。學佛著明。參雪峰需禪師。呈偈云。密座研窮有細微。到頭須是自忘機。應無佛祖能超越。豈有身心更順違。歷歷孤明猶認影。巍巍獨露尚披衣。翻嗟得會昭靈者。也道尋師乞得歸。(又)箇中端的有誰知。知者歸來到者稀。即見即聞還錯會。離聲離色轉乖違。青山綠水明玄旨。鶴唳鶯啼顯妙機。有意覓渠終不遇。無心到處即逢渠。
侍郎水心葉公。適北澗簡禪師。住臺之光孝日。公酬師云。簡師詩句特驚人。六反掀騰不動身。說與東家好兒女。涂紅抹綠未禁春。師遷凈慈日。賢士夫趨朝。無一不過門就謁。旴江張誠子。題師集曰。讀其文宗密未知其伯仲。誦其詩合參寥覺范為一人。莫能當也。雖詩文名立。學佛尤還焉。水心先生。退居田里。時淮海肇禪師游東嘉。題江心。公聞有奇逸之句。遣使延之。師
【現代漢語翻譯】 現代漢語譯本：不可以向外尋求。執迷於名相來尋求真理，就像煮沙子想得到米飯一樣，是不可能的。公飲默默地離開了。資深的人遇到原生，生死之心得以破除。
西山真公兩次用書信詢問不傳之要。禪師回答說：『您一直謙虛地詢問禪門中的事情，仰慕您虛懷若谷、樂於行善。至於所謂的話頭是否適合參看，依我看，並沒有實際意義。如果一念不生，全體就是佛，哪裡還有什麼話頭呢？』您在來信中說：『誦讀佛的言語，實踐佛的行為，長久下去必定會有所得。』如此修行，確實可以成為一世的賢者。然而禪門的關鍵在於，必須徹底見到自己本來的面目，才算究竟。
體常居士陳易，學佛很有心得，參拜雪峰需禪師，呈上偈語說：『在秘密的禪座上研究探求細微之處，最終必須做到自然忘機。應該沒有佛祖可以超越，哪裡還有身心會順從或違背？』歷歷分明地孤立顯現仍然是在認影子，巍巍獨立地顯露還在穿著外衣。反而感嘆那些能夠領會昭靈的人，也說要尋訪老師乞求迴歸。(又說)『箇中的真諦有誰知道？知道的人迴歸的很少。』即使見到聽到還是會錯誤領會，離開聲音離開色相反而更加背離。青山綠水明白地顯示玄妙的旨意，鶴鳴鶯啼顯現精微的機鋒。有意去尋找它終究不會遇到，無心的時候到處都能遇到它。
侍郎水心葉公，拜訪北澗簡禪師，當時簡禪師住在臺州的光孝寺。葉公贈詩給禪師說：『簡師的詩句特別驚人，六反掀騰也無法動搖他的身軀。』告訴那些東家的好兒女們，涂紅抹綠也無法禁止春天的到來。禪師遷居凈慈寺的時候，賢士大夫們前往朝拜，沒有一個不登門拜訪的。旴江張誠子在禪師的文集上題寫道：『讀他的文章，宗密也難以知曉誰更勝一籌；誦讀他的詩歌，彷彿參寥和覺范合為一人。』沒有人能夠比得上他。雖然詩文名聲顯赫，但他學佛更加精進。水心先生退居田園之後，當時淮海肇禪師遊歷東嘉，在江心寺題詩，葉公聽說有奇特飄逸的詩句，就派人去邀請他。禪師
【English Translation】 English version: It is not possible to seek outwardly. To seek truth by clinging to names and forms is like trying to cook rice from sand, which is impossible. Gongyin silently departed. A person of deep experience, encountering his original nature, had his cycle of birth and death broken.
Xishan Zhen Gong twice inquired in writing about the essential teachings that are not transmitted in words. The Zen master replied: 'You have consistently inquired humbly about matters within the Zen school, and I admire your open-mindedness and willingness to do good. As for whether a 'hua tou' (critical phrase for contemplation) is suitable for consideration, in my view, it has no real meaning. If a single thought does not arise, the entire being is Buddha; where would there be a 'hua tou'?' You mentioned in your letter: 'Reciting the words of the Buddha and practicing the actions of the Buddha, over time, one will surely gain something.' Such practice can indeed make one a virtuous person in this world. However, the key in Zen is that one must thoroughly see one's own original face to be considered ultimate.
Layman Tichang Chen Yi, who had profound understanding of Buddhism, visited Zen Master Xuefeng Xu and presented a verse saying: 'In the secret meditation seat, researching and exploring the subtle points, one must ultimately achieve natural forgetfulness of self. There should be no Buddhas or ancestors who can surpass this, and where would there be a body and mind that would comply or resist?' Clearly and distinctly appearing alone is still recognizing a shadow, and standing tall and independent is still wearing clothes. Instead, I lament those who can comprehend the illuminating spirit, who also say they must seek a teacher and beg to return. (Again) 'Who knows the truth within? Few who know return.' Even seeing and hearing are still misunderstood, and departing from sound and form only leads to further deviation. Green mountains and clear waters plainly reveal the profound meaning, and the cries of cranes and the songs of orioles manifest subtle opportunities. Intentionally seeking it will never be encountered, but unintentionally, it is encountered everywhere.
Attendant Minister Ye Gong of Shuixin visited Zen Master Beijian Jian, who was residing at Guangxiao Temple in Taizhou at the time. Ye Gong presented a poem to the Zen master, saying: 'Zen Master Jian's verses are particularly astonishing; even sixfold upheavals cannot shake his body.' Tell those good sons and daughters of the East, painting red and applying green cannot prevent the arrival of spring. When the Zen master moved to Jingci Temple, virtuous scholars and officials came to pay their respects, and there was not one who did not visit. Zhang Chengzi of Xujiang inscribed on the Zen master's collection of writings: 'Reading his essays, Zongmi finds it difficult to know who is superior; reciting his poems, it is as if Canliao and Juefan are one person.' No one can compare to him. Although his reputation for poetry and prose is prominent, his study of Buddhism is even more diligent. After Mr. Shuixin retired to the countryside, Zen Master Huaihai Zhao was traveling in Dongjia at the time and composed a poem at Jiangxin Temple. When Ye Gong heard that there were extraordinary and elegant verses, he sent someone to invite him. The Zen master
就上三律。錄其一云。文字滔滔江漢東。早從伊洛定宗風。中興之後數人物。北斗以南惟我公。聞道治平猶草奏。向來持論不和戎。匪伊再入修門去。只有孤忠與昔同。公餞師游雁蕩云。海闊淮深萬里通。吟情浩蕩逐春風。更尋斗絕龍湫住。裁剪煙雲字字工。師后住江心。由育王凈慈靈隱雙徑。名振一時。
信齋居士葛公郯。謁無庵金禪師。后見佛海月禪師。舉所示語。月為頌發揮別去。一日舉不是心。廓爾頓明。偈曰。非心非佛亦非物。五鳳樓前山突兀。斜陽影里倒翻身。野孤跳入金毛窟。
太傅呂公惠卿。修法界觀。三十年。因看李長者華嚴論。忽契悟如如。頌曰。欲見文殊久。馳心向五臺。誰知黃葉上。指出妙光來。
止庵居士錢成公象祖守金陵。舉無用全禪師。住保寧。就問道。有頌送瑞巖長老出世云。昔年我亦寄鞔峰。空照堂前資訊通。不改舊時行履處。何須重喚主人翁。
止信居士季侍郎浩。常閱楞嚴。謁應庵華祖師。不旬日而躋堂奧。以偈寄同僚康教授曰。門有孫賓鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。
石湫童知縣。問湋宏智覺禪師。以偈寄石窗恭禪師云。機等風雲有放收。心同明月鏡磨秋。當年親受天童記。澗水無波解逆流。恭嗣宏智。
樞密富公直
【現代漢語翻譯】 現代漢語譯本： 關於上三律，摘錄其中一段說：『文字如江河般滔滔不絕向東流淌，早在伊水和洛水一帶就已奠定了宗派的風範。中興之後數那些傑出的人物，北斗星以南只有您這位賢公。聽說您治理國家如同起草奏章般迅速，向來堅持的論點是不與敵國和親。並非是再次進入修行的門庭而去，只有您那顆忠誠的心和過去一樣。』賢公為某位禪師餞行，送他去游雁蕩山時說：『海闊淮深，萬里可通。吟詩的情懷浩蕩，追逐著春風。更要尋訪那斗絕龍湫之處居住，裁剪煙雲，字字珠璣。』這位禪師後來住在江心寺，因為在育王寺、凈慈寺、靈隱寺、雙徑寺等地弘法，名聲一時大振。
信齋居士葛郯（葛郯，字信齋，是一位居士），拜訪無庵金禪師，後來又拜見了佛海月禪師，禪師舉示了上面的話。月禪師為此作頌發揮，然後告別離去。有一天，葛郯舉起『不是心』這句話，頓時開悟。他作偈說：『非心非佛亦非物，五鳳樓前山突兀。斜陽影里倒翻身，野狐跳入金毛窟。』（意思是：既不是心，也不是佛，也不是物，五鳳樓前的山峰高聳突兀。夕陽的影子里，我倒轉身體，像一隻野狐跳入了金毛獅子的洞穴。）
太傅呂惠卿（呂惠卿，字惠卿，官至太傅），修習法界觀三十年。因為閱讀李長者的《華嚴論》，忽然契合瞭如如之理。他作頌說：『欲見文殊久，馳心向五臺。誰知黃葉上，指出妙光來。』（意思是：想要見到文殊菩薩已經很久了，心神馳往五臺山。誰知道文殊菩薩就在眼前的黃葉上，指出了那微妙的光芒。）
止庵居士錢象祖（錢象祖，字止庵，是一位居士），鎮守金陵。他向住持保寧寺的無用全禪師問道。禪師有頌送瑞巖長老出世說：『昔年我亦寄鞔峰，空照堂前資訊通。不改舊時行履處，何須重喚主人翁。』（意思是：往年我也曾寄身於鞔峰，空照堂前訊息相通。不改變往日的行止之處，何須重新呼喚主人翁呢？）
止信居士季浩（季浩，字止信，官至侍郎），經常閱讀《楞嚴經》。他拜訪應庵華祖師，不到十天就登堂入室。他作偈寄給同僚康教授說：『門有孫賓鋪，家存甘贄妻。夜眠還早起，誰悟復誰迷。』（意思是：門外有孫賓的店舖，家裡有甘贄的妻子。夜晚睡覺還早起，誰能領悟，誰又迷惑呢？）
石湫童知縣，向湋宏智覺禪師請教。禪師作偈寄給石窗恭禪師說：『機等風雲有放收，心同明月鏡磨秋。當年親受天童記，澗水無波解逆流。』（意思是：機鋒像風雲一樣有放有收，心像明月一樣，像鏡子一樣在秋天打磨。當年親自接受天童寺的印記，澗水沒有波瀾也能化解逆流。）恭禪師是宏智禪師的嗣法弟子。
樞密富直（富直，官至樞密）
English version: Concerning the Shang San Lü, one of them records: 'The words flow torrentially like the Yangtze and Han rivers eastward, and the style of the sect was established early in the Yi and Luo regions. Counting the outstanding figures after the restoration, north of the Big Dipper, there is only you, venerable sir. It is said that you govern the country as swiftly as drafting memorials, and your consistent argument is against making peace with the enemy through marriage. It is not that you are entering the gate of practice again, but only your loyal heart remains the same as before.' When the venerable sir bid farewell to a Chan master, sending him to travel to Yandang Mountain, he said: 'The sea is wide and the Huai River is deep, allowing passage for ten thousand miles. The mood for poetry is vast, chasing the spring breeze. Furthermore, seek out the Doujue Dragon Pool to reside, tailoring the misty clouds, each word a gem.' This Chan master later resided in Jiangxin Temple, and because he propagated the Dharma in Yuhuang Temple, Jingci Temple, Lingyin Temple, and Shuangjing Temple, his name became famous for a time.
Layman Ge Tan (Ge Tan, styled Xinzhai, was a layman) of Xinzhai visited Chan Master Wu'an Jin, and later met Chan Master Fohai Yue, who cited the above words. Chan Master Yue composed a verse to elaborate on them, and then bid farewell and departed. One day, Ge Tan raised the phrase 'not mind,' and suddenly attained enlightenment. He composed a verse saying: 'Neither mind nor Buddha nor thing, the mountains stand tall before the Five Phoenix Tower. In the shadow of the setting sun, I turn upside down, a wild fox jumps into the golden lion's den.' (Meaning: It is neither mind, nor Buddha, nor thing, the mountains before the Five Phoenix Tower stand tall and abrupt. In the shadow of the setting sun, I turn my body upside down, like a wild fox jumping into the golden lion's cave.)
Grand Tutor Lü Huiqing (Lü Huiqing, styled Huiqing, held the official position of Grand Tutor) practiced the contemplation of the Dharmadhatu for thirty years. Because he read Elder Li's 'Avatamsaka Sutra Treatise,' he suddenly realized the principle of Suchness. He composed a verse saying: 'Wanting to see Manjushri for a long time, my mind races towards Mount Wutai. Who knew that on the yellow leaves, he points out the wonderful light.' (Meaning: I have wanted to see Manjushri Bodhisattva for a long time, my mind races towards Mount Wutai. Who knew that Manjushri Bodhisattva is right here on the yellow leaves before my eyes, pointing out that wonderful light.)
Layman Qian Xiangzu (Qian Xiangzu, styled Zhian, was a layman) of Zhian guarded Jinling. He asked Chan Master Wuyong Quan, who resided at Baoning Temple. The Chan master had a verse sending off Elder Ruiyan to appear in the world, saying: 'In the past, I also lodged at Manfeng, the message was communicated before the Kongzhao Hall. Not changing the old ways of walking, why is there a need to call the master again?' (Meaning: In the past, I also lodged at Manfeng, the message was communicated before the Kongzhao Hall. Not changing the old ways of walking, why is there a need to call the master again?)
Layman Ji Hao (Ji Hao, styled Zhixin, held the official position of Vice Minister) of Zhixin often read the 'Surangama Sutra.' He visited Chan Master Ying'an Hua, and within ten days, he entered the hall and chamber. He composed a verse to send to his colleague Professor Kang, saying: 'Outside the door is Sun Bin's shop, at home is Gan Zhi's wife. Sleeping at night and rising early, who is enlightened, who is deluded?' (Meaning: Outside the door is Sun Bin's shop, at home is Gan Zhi's wife. Sleeping at night and rising early, who can understand, and who is confused?)
County Magistrate Tong of Shiqiu asked Chan Master Wei Hongzhi Jue for instruction. The Chan master composed a verse to send to Chan Master Shi Chuang Gong, saying: 'The opportunity is like wind and clouds, sometimes released, sometimes gathered, the mind is like the bright moon, like a mirror polished in autumn. In those years, I personally received the seal of Tiantong Temple, the stream water without waves can resolve the adverse current.' (Meaning: The opportunity is like wind and clouds, sometimes released, sometimes gathered, the mind is like the bright moon, like a mirror polished in autumn. In those years, I personally received the seal of Tiantong Temple, the stream water without waves can resolve the adverse current.) Chan Master Gong was a Dharma heir of Chan Master Hongzhi.
Privy Councilor Fu Zhi (Fu Zhi, held the official position of Privy Councilor)
【English Translation】 English version: Concerning the Shang San Lü, one of them records: 'The words flow torrentially like the Yangtze and Han rivers eastward, and the style of the sect was established early in the Yi and Luo regions. Counting the outstanding figures after the restoration, north of the Big Dipper, there is only you, venerable sir. It is said that you govern the country as swiftly as drafting memorials, and your consistent argument is against making peace with the enemy through marriage. It is not that you are entering the gate of practice again, but only your loyal heart remains the same as before.' When the venerable sir bid farewell to a Chan master, sending him to travel to Yandang Mountain, he said: 'The sea is wide and the Huai River is deep, allowing passage for ten thousand miles. The mood for poetry is vast, chasing the spring breeze. Furthermore, seek out the Doujue Dragon Pool to reside, tailoring the misty clouds, each word a gem.' This Chan master later resided in Jiangxin Temple, and because he propagated the Dharma in Yuhuang Temple, Jingci Temple, Lingyin Temple, and Shuangjing Temple, his name became famous for a time.
Layman Ge Tan (Ge Tan, styled Xinzhai, was a layman) of Xinzhai visited Chan Master Wu'an Jin, and later met Chan Master Fohai Yue, who cited the above words. Chan Master Yue composed a verse to elaborate on them, and then bid farewell and departed. One day, Ge Tan raised the phrase 'not mind,' and suddenly attained enlightenment. He composed a verse saying: 'Neither mind nor Buddha nor thing, the mountains stand tall before the Five Phoenix Tower. In the shadow of the setting sun, I turn upside down, a wild fox jumps into the golden lion's den.' (Meaning: It is neither mind, nor Buddha, nor thing, the mountains before the Five Phoenix Tower stand tall and abrupt. In the shadow of the setting sun, I turn my body upside down, like a wild fox jumping into the golden lion's cave.)
Grand Tutor Lü Huiqing (Lü Huiqing, styled Huiqing, held the official position of Grand Tutor) practiced the contemplation of the Dharmadhatu for thirty years. Because he read Elder Li's 'Avatamsaka Sutra Treatise,' he suddenly realized the principle of Suchness. He composed a verse saying: 'Wanting to see Manjushri for a long time, my mind races towards Mount Wutai. Who knew that on the yellow leaves, he points out the wonderful light.' (Meaning: I have wanted to see Manjushri Bodhisattva for a long time, my mind races towards Mount Wutai. Who knew that Manjushri Bodhisattva is right here on the yellow leaves before my eyes, pointing out that wonderful light.)
Layman Qian Xiangzu (Qian Xiangzu, styled Zhian, was a layman) of Zhian guarded Jinling. He asked Chan Master Wuyong Quan, who resided at Baoning Temple. The Chan master had a verse sending off Elder Ruiyan to appear in the world, saying: 'In the past, I also lodged at Manfeng, the message was communicated before the Kongzhao Hall. Not changing the old ways of walking, why is there a need to call the master again?' (Meaning: In the past, I also lodged at Manfeng, the message was communicated before the Kongzhao Hall. Not changing the old ways of walking, why is there a need to call the master again?)
Layman Ji Hao (Ji Hao, styled Zhixin, held the official position of Vice Minister) of Zhixin often read the 'Surangama Sutra.' He visited Chan Master Ying'an Hua, and within ten days, he entered the hall and chamber. He composed a verse to send to his colleague Professor Kang, saying: 'Outside the door is Sun Bin's shop, at home is Gan Zhi's wife. Sleeping at night and rising early, who is enlightened, who is deluded?' (Meaning: Outside the door is Sun Bin's shop, at home is Gan Zhi's wife. Sleeping at night and rising early, who can understand, and who is confused?)
County Magistrate Tong of Shiqiu asked Chan Master Wei Hongzhi Jue for instruction. The Chan master composed a verse to send to Chan Master Shi Chuang Gong, saying: 'The opportunity is like wind and clouds, sometimes released, sometimes gathered, the mind is like the bright moon, like a mirror polished in autumn. In those years, I personally received the seal of Tiantong Temple, the stream water without waves can resolve the adverse current.' (Meaning: The opportunity is like wind and clouds, sometimes released, sometimes gathered, the mind is like the bright moon, like a mirror polished in autumn. In those years, I personally received the seal of Tiantong Temple, the stream water without waves can resolve the adverse current.) Chan Master Gong was a Dharma heir of Chan Master Hongzhi.
Privy Councilor Fu Zhi (Fu Zhi, held the official position of Privy Councilor)
柔。與怡山懶庵需禪師。為方外友。公話別云。憶昔當年蓋屢傾。應機談辯許精神。師今老矣吾歸去。愿把相思結后因。
侍郎曾公吉甫。與東山空禪師游。寄以詩云。江西句法空公得。一向逃禪挽不回。深密伽陀妙天下。無人如道派中來。
大資樞相鄭公清溪。送孤峰秀禪師。赴莆陽項寺丞囊山之招云。頃從西寺遇南山。擬共孤雲伴我閑。此去囊山才信宿。孤雲來往兩山間。(又)孤峰名字動嚴宸。寧廟奎文墨尚新。更上孤峰最高處。大千沙界著精神。
中書平齋洪公。與天目禮禪師。乃里之戚。寄師偈云。倒劄枯藤立晚風。山光不與水俱東。蘋花落盡蘆花老。地闊天高一個鴻。
丞相程公公許。直薇省日。與石田薰禪師談論。隱密多所通解。公嘗曰。應世之煩。適足積塵中之累。無為而化。真出世之要道也。偈云。與師同是眉山也。師處山林我市朝。夜暗晝明無二見。何如林下共瀟條。師答云。我公事業見民謠。乞保終身直聖朝。但肯存心於此道。不同條處亦同條。又贈師云。兩腳慣行天下路。上方借我一宵眠。松窗月墮冷如潑。紙帳夢酣危謫仙。嚼蠟慣應枯世味。鉆經又恐落言詮。老師猶有鄉情在。乞與當胸獨一拳。
丹山侍郎翁公合憲。廣東歸。道遇梅關。見覆缽石卓錫泉。
【現代漢語翻譯】 現代漢語譯本： 柔。與怡山懶庵需禪師（Yishan Lan'an Xu Chanshi，禪師名）是方外之友。柔公話別時說：『回憶當年我們多次傾蓋相談，您應機施教，辯才無礙，精神煥發。如今您已年老，我也要歸去了，愿把這份相思之情結為來世的因緣。』
侍郎曾公吉甫（Zeng Gong Jifu，人名）與東山空禪師（Dongshan Kong Chanshi，禪師名）交遊，寄詩說：『江西的詩法，空禪師您已深得其髓，一向遁入禪境，難以挽回。您深奧精密的伽陀（Gatha，偈頌）之妙，天下無雙，無人能像您這樣從道派中脫穎而出。』
大資樞相鄭公清溪（Zheng Gong Qingxi，人名）送孤峰秀禪師（Gufeng Xiu Chanshi，禪師名）赴莆陽項寺丞（Xiang Sicheng，人名）囊山（Nangshan，山名）之邀，說：『不久前在西寺遇到您從南山來，我本想與您像孤雲一樣相伴，過著閒適的生活。此去囊山，不過兩夜，孤雲卻要來往于兩山之間。』（又說）『孤峰禪師的名字，連皇上也為之動容，寧廟奎文閣（Kuiwen Ge，閣名）的墨跡還很新。希望您登上孤峰的最高處，讓您的精神充滿整個大千世界。』
中書平齋洪公（Hong Gong，人名）與天目禮禪師（Tianmu Li Chanshi，禪師名）是同鄉親戚，寄偈語給禪師說：『倒掛的枯藤在晚風中搖曳，山光不與流水一同向東流。蘋花凋謝殆盡，蘆花也已衰老，天地廣闊，只有一隻鴻雁孤單地飛翔。』
丞相程公公許（Cheng Gong Gongxu，人名）在直薇省（Zhiwei Sheng，官署名）任職期間，與石田薰禪師（Shitian Xun Chanshi，禪師名）談論，對隱秘之事多有通解。程公曾說：『應付世事之煩擾，恰恰是增加塵世的負擔。無為而化，才是真正出世的要道。』偈語說：『我與禪師同是眉山人，禪師身處山林，我卻在市井朝堂。夜晚和白天，我們的見解並無二致，不如在林下一起享受清靜。』禪師回答說：『您的功績事業，百姓都在歌頌，希望您能保重身體，終身效力于聖明的朝廷。只要心中存有此道，即使不在一處，也如同在一起。』又贈詩給禪師說：『兩腳已經習慣走遍天下之路，讓我在上方（指寺廟）借宿一晚。松窗外的月光冷得像潑水一樣，紙帳中的夢酣暢淋漓，彷彿被貶謫的仙人。嚼蠟已經習慣了世間的枯燥乏味，鉆研經書又恐怕落入言語的束縛。老師您還有鄉情在，請賜予我當胸一拳，讓我頓悟。』
丹山侍郎翁公合憲（Weng Gong Hexian，人名）從廣東返回，路過梅關（Meiguan，地名），看到了覆缽石（Fuboshi，石頭名）和卓錫泉（Zhuoxiquan，泉水名）。
【English Translation】 English version: Rou. He was a friend beyond the mundane world with Chan Master Yishan Lan'an Xu (Yishan Lan'an Xu Chanshi, name of the Chan master). When bidding farewell, Gong Rou said, 'Recalling those years when we often overturned our hats to talk, your responses were timely, your eloquence was unhindered, and your spirit was vibrant. Now that you are old and I am about to return, I wish to tie this longing to the karmic cause of the next life.'
Attendant Minister Zeng Gong Jifu (Zeng Gong Jifu, personal name) traveled with Chan Master Dongshan Kong (Dongshan Kong Chanshi, name of the Chan master) and sent him a poem saying, 'You, Chan Master Kong, have deeply grasped the essence of Jiangxi's poetic style, consistently escaping into Chan, impossible to bring back. Your profound and subtle Gathas (Gatha, verses) are unparalleled in the world, and no one like you has emerged from the Daoist school.'
Grand Councilor Zheng Gong Qingxi (Zheng Gong Qingxi, personal name) saw off Chan Master Gufeng Xiu (Gufeng Xiu Chanshi, name of the Chan master) to Nangshan (Nangshan, name of the mountain) at the invitation of Xiang Sicheng (Xiang Sicheng, personal name), the magistrate of Puyang, saying, 'Not long ago, I met you at the West Temple coming from Nanshan. I intended to accompany you like solitary clouds, living a leisurely life. Going to Nangshan is only a two-night stay, yet the solitary clouds will travel between the two mountains.' (He also said) 'The name of Chan Master Gufeng moves even the Emperor, and the ink in the Kuiwen Pavilion (Kuiwen Ge, name of the pavilion) of the Ning Temple is still fresh. I hope you ascend to the highest point of Gufeng, filling the entire Sahā world with your spirit.'
Grand Secretary Hong Gong (Hong Gong, personal name) and Chan Master Tianmu Li (Tianmu Li Chanshi, name of the Chan master) were relatives from the same village. He sent a verse to the Chan master saying, 'The inverted withered vine sways in the evening wind, the mountain light does not flow east with the water. The apple blossoms have fallen, and the reed flowers are old, the heaven and earth are vast, and a single wild goose flies alone.'
Chancellor Cheng Gong Gongxu (Cheng Gong Gongxu, personal name), while serving in the Zhiwei Province (Zhiwei Sheng, name of the government office), discussed with Chan Master Shitian Xun (Shitian Xun Chanshi, name of the Chan master) and had a thorough understanding of many esoteric matters. Duke Cheng once said, 'Dealing with the troubles of the world only adds to the burdens of the mundane. Acting without action is the true essential path to transcending the world.' The verse says, 'You and I, Master, are both from Meishan, you are in the mountains and forests, and I am in the marketplace and court. Night and day, our views are no different, it is better to enjoy tranquility together under the trees.' The Chan master replied, 'Your achievements and career are praised by the people, I hope you take care of yourself and serve the wise court for life. As long as you keep this path in your heart, even if we are not in the same place, we are as one.' He also gifted the Chan master a poem saying, 'My feet are used to walking the roads of the world, let me borrow a night's sleep in the upper quarters (referring to the temple). The moonlight outside the pine window is as cold as splashing water, the dream in the paper tent is carefree, like a banished immortal. Chewing wax, I am used to the dry and tastelessness of the world, studying the scriptures, I am afraid of falling into the constraints of words. Teacher, you still have hometown feelings, please give me a punch in the chest, so that I may have a sudden enlightenment.'
Attendant Minister Weng Gong Hexian (Weng Gong Hexian, personal name) returned from Guangdong, passing through Meiguan (Meiguan, place name), and saw the Fuboshi (Fuboshi, name of the stone) and Zhuoxiquan (Zhuoxiquan, name of the spring).
題五十六字。待南華旻長老歸。呈六祖。並寄建封長老云。佛去空山六百年。梅關話靶尚依然。無塵可惹來何處。有法難傳在汝邊。海內兩宗分北學。嶺頭一錫拄西天。若能問祖真心印。看取盤陀石上□。
內翰蘇養直。有僧訪之。誦三僧詩。首者知其狂。次者許其工。及誦慈航樸禪師偈云。大地山河俱是浪。汩汩滔滔日夜流。自[(廠@?)*頁]一身如舴艋。知音獨許老巖頭。公曰。真禪僧也。咸謂之具緇素眼矣。
水心侍郎業公適。與石巖璉禪師帖云。嘗謂。佛入中國。始為異教。既而與聖人之道相亂。有志者。致精索微。欲以勝之。卒不能有所別異。乃反同之志。不足以兩明。而學者失之略歟。近究其書。合其說。誠有合乎性命之言。但所說條項甚多。相反處不少。既曰。不可以有心求。又云。不可以無心得。孰可。孰否。孰違。孰從。因來無恪警發○答曰。蒙喻佛書條項甚多。相反處不少。敢不攄管見。佛以戒定慧為宗。境攝六根。不動心鏡。諸緣不惑。日月明照。雨露沾濡。水流花開。鳶飛魚躍。皆吾性具。現量外。要在千差一照。理事混融。日久月深。真空妙智。自印本心矣。侍郎驅馳。淵騫步武。由賜奔走。軻雄董賈。豈有合性命者難辨哉。良由惑智未遣。妄情未消。浮想雜緣。混壅心
【現代漢語翻譯】 現代漢語譯本： 第五十六個字謎。等待南華旻長老回來，呈給六祖，並寄給建封長老說：『佛陀離開空山已經六百年了，梅關的話題仍然如舊。沒有塵埃可以沾染，從何處而來？有法難以傳授，就在你身邊。海內兩宗分為南北兩派學說，嶺頭一根錫杖拄向西天。如果能問祖師真心的印證，看看盤陀石上的……』
內翰蘇養直，有僧人拜訪他，誦讀三僧的詩。蘇養直認為第一位僧人狂妄，第二位僧人技藝精湛。等到誦讀慈航樸禪師的偈語說：『大地山河都是波浪，汩汩滔滔日夜流淌。自身如同小船，知音只有老巖頭。』蘇養直說：『這才是真正的禪僧啊。』大家都認為他具有辨別僧人優劣的眼力。
水心侍郎業公適，與石巖璉禪師通訊說：『我曾經認為，佛教傳入中國，起初被視為異教。後來與聖人的學說相混淆。有志之士，竭盡精力探求細微之處，想要勝過它，最終卻不能有所區別，反而與它相同。志向不足以使兩者都明白，而學者們忽略了這一點嗎？』最近研究佛經，綜合其說法，確實有符合性命之道的言論。但是所說的條目很多，相反之處也不少。既然說『不可以有心求』，又說『不可以無心得』，哪個可以，哪個不可以？哪個違背，哪個應該遵循？因此來請教您，希望您能啓發。石巖璉禪師回答說：『承蒙您告知佛經條目很多，相反之處不少，我怎敢不發表自己的淺見。佛以戒、定、慧為宗旨，用境界來攝持六根，使心如明鏡不動搖。各種因緣不能迷惑，如同日月照耀，雨露滋潤，水流花開，鳶飛魚躍，都是我本性所具有的，是現量之外的。關鍵在於千差萬別中保持一種照見，事和理混融。日久月深，真空妙智，自然印證本心了。侍郎您奔波勞碌，像淵騫一樣追逐名利，像子賜一樣奔走，像軻雄、董賈一樣追逐財富，難道分辨不出哪些符合性命之道嗎？實在是因為迷惑的智慧沒有消除，虛妄的情感沒有消退，浮想雜念混雜壅塞了心。』
【English Translation】 English version: The fifty-sixth character riddle. Awaiting Elder Nanhua Min's return to present it to the Sixth Patriarch, and sending it to Elder Jianfeng, saying: 'The Buddha has been gone from the empty mountain for six hundred years, the topic of Meiguan remains the same. There is no dust to be attracted, from where does it come? The Dharma is difficult to transmit, it is by your side. The two schools within the sea are divided into Northern and Southern learning, at the ridge, a single tin staff supports the Western Heaven. If you can ask the ancestral master for the true mind seal, look at the ... on the Panduo stone.'
The Imperial Academician Su Yangzhi, a monk visited him and recited the poems of three monks. Su Yangzhi considered the first monk to be狂 (kuáng, mad), and the second monk to be skilled. When he recited the verse of Zen Master Cihang Pu, saying: 'The earth, mountains, and rivers are all waves, gurgling and flowing day and night. One's own body is like a small boat, the only confidant is Old Yantou.' Su Yangzhi said: 'This is a true Zen monk.' Everyone thought he had the ability to discern the merits of monks.
The Vice Minister of the Ministry of Waterways, Ye Gongshi, corresponded with Zen Master Shiyan Lian, saying: 'I once thought that when Buddhism entered China, it was initially regarded as a foreign religion. Later, it became mixed with the teachings of the sages. Those with ambition exhausted their efforts to explore the subtle points, wanting to surpass it, but ultimately could not find any difference, and instead became the same as it. The ambition is not enough to make both clear, and have scholars neglected this point?' Recently, studying the Buddhist scriptures and synthesizing its statements, there are indeed words that conform to the Way of Nature and Life. However, there are many items mentioned, and many contradictions. Since it says 'cannot be sought with intention', it also says 'cannot be obtained without intention', which is acceptable, which is not? Which violates, which should be followed? Therefore, I come to ask you, hoping you can enlighten me.' Zen Master Shiyan Lian replied: 'Thank you for informing me that there are many items in the Buddhist scriptures, and many contradictions. How dare I not express my humble opinion. The Buddha takes precepts, concentration, and wisdom as the principle, using the realm to control the six senses, so that the mind is like a bright mirror and does not waver. Various causes and conditions cannot confuse, like the sun and moon shining, rain and dew moistening, water flowing and flowers blooming, kites flying and fish leaping, all are inherent in my nature, beyond the present measure. The key is to maintain a single illumination in the myriad differences, the fusion of things and principles. Over time, the true emptiness and wonderful wisdom will naturally seal the original mind. Vice Minister, you are busy and tired, pursuing fame and fortune like Yuan Qian, running around like Zi Ci, pursuing wealth like Ke Xiong and Dong Jia, how can you not distinguish which conforms to the Way of Nature and Life? It is really because the wisdom of delusion has not been eliminated, the false emotions have not subsided, and floating thoughts and miscellaneous thoughts have mixed and blocked the mind.'
源爾也。古德多方誘誨。非止一途。若能收視返聽。心外元無別佛。不必問條項多。言相反也○公由是知歸處。與朱文公書云。某在荊州。無事讀佛書。乃知世外瑰奇之說。本不能與治道相亂。所以參雜辯爭。讀者不深考矣。
朱文公。嘗與學者言。草堂清禪師。嘗告初學曰。子不見貓之捕鼠乎。四足踞地。首尾一直。目睛不瞬。心無他心。惟其不動。動則鼠無所逃矣。請用其言。乃有所入。彼之學雖與道異。然其所得者。則無彼此之殊矣。
徽州太守吳公文昭。因聦上人攜徑山本首座。偈曰。毒蛇猛虎當路立。鐵壁銀山在後橫。出既無門退無路。如何道得出常情。公和云。毒蛇猛虎空相向。鐵壁銀山謾自橫。長笛一聲歸去好。更於何處覓疑情。
真州六合縣釋迦院。妙應大師伯華者。以風鑒之術。遊士夫間。決禍福壽夭多奇中。尚書孫仲益。與內翰叔詣兄手牘。略曰。覿過全州。過妙應師。攜被從之通夕語。謂覿去死尚遠也。其信從可見於此。而孫公果享壽幾。及期頤華雖蘊異能解。篤為杜多之行。如張孫公尤深知遇。題其像曰。坦然心地元無物。瀟灑容儀自出塵。日誦觀音咒一藏。不妨功行極迷津。潤之焦山虛席。延華主之。華力辭曰。愚不曾參禪。何敢妄為許事耶。聞者賢其言。李參政泰發
【現代漢語翻譯】 現代漢語譯本： 源頭就在這裡。古代的賢德之人用多種方法來引導教誨，不止一種途徑。如果能夠收回目光，反聽內心，就會發現心外原本就沒有別的佛。不必問那麼多條條框框，那些說法是互相矛盾的。公由此知道了歸宿之處。他給朱文公寫信說：『我在荊州，閒來無事讀佛書，才知道世外那些瑰麗奇異的說法，本來就和治理國家的大道理不衝突。那些把它們摻雜在一起爭辯的人，是沒有深入思考啊。』 朱文公曾經對學生們說，草堂清禪師曾經告訴初學者：『你們沒見過貓抓老鼠嗎？四隻腳穩穩地踩在地上，頭和尾巴保持一條直線，眼睛一眨不眨，心裡沒有其他的念頭。正因為它不動，一旦動起來，老鼠就無處可逃了。』請你們用這個道理，就會有所領悟。他們的學問雖然和我們所追求的道不同，但是他們所得到的道理，是沒有彼此差別的。 徽州太守吳公文昭，因為聦上人帶來了徑山（寺名）首座的偈語，偈語說：『毒蛇猛虎擋在路中間，鐵壁銀山橫在身後。出去沒有門，退回去沒有路，如何才能說得出平常的道理？』吳公和詩說：『毒蛇猛虎只是空相對，鐵壁銀山也只是白白地橫在那裡。一聲悠揚的笛聲，不如歸去的好，更到哪裡去尋找疑惑呢？』 真州六合縣釋迦院的妙應大師伯華，用看相算命的技藝，周旋于士大夫之間，判斷禍福壽夭，大多很靈驗。尚書孫仲益，和內翰叔，給他的哥哥寫信，大略是說：『我見過全州，拜訪過妙應師，帶著被子和他徹夜長談，他說我離死還遠著呢。』他對妙應師的信任由此可見。而孫公果然享高壽。伯華雖然有奇異的才能，卻篤行苦行，像張孫公對他尤其瞭解賞識，為他題像說：『坦然的心地原本空無一物，瀟灑的容貌自然超凡脫俗。每天誦唸觀音咒一藏，不妨礙他用功修行，度過迷津。』潤州焦山空出住持之位，請伯華去主持。伯華極力推辭說：『我沒有參過禪，怎麼敢隨便答應這種事呢？』聽到的人都認為他的話很賢明。李參政泰發
【English Translation】 English version: The source is right here. Ancient virtuous people used various methods to guide and teach, not just one path. If one can retract their gaze and listen inwardly, they will discover that there is originally no other Buddha outside the mind. There is no need to ask about so many rules and regulations; those sayings are contradictory. Zhu Wengong once said to his students, 'Zen Master Caotang Qing once told beginners: 'Have you not seen a cat catching a mouse? Its four feet are firmly planted on the ground, its head and tail are in a straight line, its eyes do not blink, and its mind has no other thoughts. It is precisely because it does not move that when it does move, the mouse has nowhere to escape.' Please use this principle, and you will gain some understanding. Although their learning is different from the Dao we pursue, what they obtain is no different from what we obtain.' Prefect Wu Wenzhao of Huizhou, because Venerable Cong brought the verse of the chief seat of Jingshan (temple name), the verse said: 'Poisonous snakes and fierce tigers stand in the middle of the road, iron walls and silver mountains lie horizontally behind. There is no door to go out, and no way to retreat. How can one speak of ordinary reason?' Duke Wu responded with a poem: 'Poisonous snakes and fierce tigers only face each other in vain, iron walls and silver mountains only lie there horizontally in vain. A melodious flute sound is better than returning home; where else can one seek doubt?' Master Miaoying Bohua of Shijia Temple in Liuhe County, Zhenzhou, used the art of physiognomy to move among the scholar-officials, judging fortune, misfortune, longevity, and premature death, and was mostly very accurate. Minister Sun Zhongyi and Neihan Shu wrote to his brother, roughly saying: 'I have seen Quanzhou and visited Master Miaoying, bringing a quilt and talking with him all night. He said that I am still far from death.' His trust in Master Miaoying can be seen from this. And Duke Sun indeed enjoyed a long life. Although Bohua had extraordinary talents, he diligently practiced asceticism. Zhang Sungong especially understood and appreciated him, and inscribed his portrait, saying: 'The frank mind is originally empty of all things, and the elegant appearance is naturally extraordinary. Reciting the Avalokitesvara mantra one collection every day does not hinder him from working hard to practice and cross the sea of delusion.' Jiao Mountain in Runzhou left the abbot's seat vacant and invited Bohua to preside over it. Bohua strongly declined, saying: 'I have never practiced Zen, how dare I casually agree to such a thing?' Those who heard it thought his words were wise. Li Canzheng Tai fa
常遺以詩云。要知耳目是真梯。壽骨穹隆貫伏犀。老去不傳梅嶺信。生平侶與趙州齊。恒沙經論心常轉。古佛鉗錘手自攜。二廣山川踏應遍。打包同過漸東西。嘻世之挾術盜名。濫踞大剎者。[(廠@?)*頁]華所為。盍少貶焉。
湖隱濟書記。天臺李文和都尉遠孫。受靈隱掌記凈慈詞翰。為一時歆艷疏狂。有則付酒家。有以形跡涴師。拘送天府。府尹趙公令供㭊。師于狀系一辭曰。懶散披緇四十年。多於詩酒有因緣。閑看彌勒光中戲。醉向毗盧頂上眠。撒手便能欺十聖。低頭殊不[(廠@?)*頁]三賢。茫茫宇宙無人識。只道狂僧擾市廛。尹覽罷。即放之。又餞天臺宰云。年少經綸滿壯懷。自當闊步上蓬萊。牛刀小試千家邑。驥足元非百里材。祖帳雖歌催曉發。下車和氣奪春回。莫愁前路無推轂。自有知音在外臺。死後上謁云。腳繃高打興無窮。拄杖挑云入亂峰。有問山僧何處去。天臺南嶽舊家風。時貴屢以名剎招之。不應。
敷禪師。福之玉田人。分座富沙開元。郡守程公珌。虛一剎擇人補處。請師相見。見師貌寢事。竟不言辭退。復令衙卒。持乘蘆達磨請贊。追及水南溪上。師爛筆書云。廓然無聖舌頭禿。一葦橫波拙計窮。進既無門退無路。沙禽啼斷一江風。再命迎師。師乃遁去。
懷
【現代漢語翻譯】 現代漢語譯本： 他常常留下詩句說：『要知道耳目才是真正的階梯，壽骨高聳，伏犀貫頂。老去不再傳遞梅嶺的訊息，一生交往的朋友與趙州禪師齊名。恒河沙數般的經論在心中常轉，古代佛陀的鉗錘親自攜帶。二廣的山川應該都踏遍了，打包行李一同經過漸江的東邊和西邊。』 唉，那些憑藉法術盜取名聲，濫竽充數佔據大寺廟的人，[(廠@?)頁]華所作所為，何不稍加貶低呢？ 湖隱濟書記，是天臺李文和都尉的遠房後代。他接受了靈隱寺的掌記和凈慈寺的詞翰，成為一時令人羨慕的放蕩不羈之人。有的作品付給酒家，有的因為形跡玷污了師門，被拘送到天府。府尹趙公命令他供狀，濟書記在狀子上寫了一段話：『懶散地披著袈裟四十年，與詩酒結下了許多因緣。閑暇時觀看彌勒佛光中的遊戲，醉酒後在毗盧佛的頭頂上安眠。撒手便能欺騙十聖，低頭也不[(廠@?)頁]三賢。茫茫宇宙沒有人認識我，只說我是擾亂市井的狂僧。』 府尹看完后，就放了他。又為天臺縣宰送行寫詩說：『年少時滿懷經綸和壯志，自當闊步登上蓬萊仙山。牛刀小試治理這千家小縣，駿馬的腳力原本不是百里之材。祖帳歌聲催促著清晨出發，下車時和藹之氣奪回了春意。不要擔心前路沒有人推薦，自有知音在外臺等你。』 死後人們去拜祭他，寫道：『腳繃高高地打著，興致無窮，拄著枴杖挑開雲霧進入亂峰。有人問山僧要去哪裡，天臺山和南嶽衡山是我的老家。』 當時權貴多次用名寺招攬他，他都沒有答應。 敷禪師，是福州玉田人。在富沙開元寺分座講法。郡守程公珌，想整頓一座寺廟，選擇合適的人來主持，請敷禪師相見。程公見禪師相貌醜陋，最終沒有說話就告辭了。又命令衙役拿著乘坐的蘆葦達磨去請他寫讚語，在水南溪上追上了他。禪師隨意寫道：『廓然無聖，舌頭禿了，一葦渡江的拙劣計策也用完了。進既無門，退也無路，沙灘上的鳥兒啼斷了一江的風。』 程公再次命令去迎接禪師，禪師於是逃走了。 懷禪師。
【English Translation】 English version: He often left poems, saying: 'Know that ears and eyes are the true ladder, the longevity bone is high, and the fu-xi (伏犀, a type of bone structure on the forehead indicating longevity and good fortune) penetrates the crown. In old age, I no longer send news from Meiling (梅嶺, a mountain range), and the friends I associate with in my life are on par with Zen Master Zhao Zhou (趙州, a famous Zen master). The countless sutras are constantly turning in my heart, and the ancient Buddha's pliers are carried by myself. I should have traveled all over the mountains and rivers of the two Guang (二廣, Guangdong and Guangxi provinces), packing my luggage and passing through the east and west of the Jian River (漸江, a river in Zhejiang province) together.' Alas, those who steal fame by means of magic and occupy large temples by passing themselves off as competent, the actions of [(廠@?)頁] Hua, why not belittle them a little? Ji, the secretary of Lake Hermitage, is a distant descendant of Li Wenhe, the military commander of Tiantai (天臺, a county in Zhejiang province). He received the records of Lingyin Temple (靈隱寺, a famous Buddhist temple in Hangzhou) and the literary works of Jingci Temple (凈慈寺, a famous Buddhist temple in Hangzhou), becoming an enviable libertine of the time. Some of his works were given to taverns, and some were sent to the Tianfu (天府, the capital city) because his behavior defiled the master's school. Zhao Gong, the prefect, ordered him to make a statement. Ji wrote a passage on the statement: 'Lazily wearing the kasaya for forty years, I have many connections with poetry and wine. In my spare time, I watch the games in the light of Maitreya (彌勒, the future Buddha), and when drunk, I sleep on the top of Vairocana (毗盧, the cosmic Buddha). I can deceive the ten saints by letting go, and I don't even [(廠@?)頁] the three sages by bowing my head. No one in the vast universe recognizes me, they only say that I am a crazy monk disturbing the market.' After reading it, the prefect released him. He also wrote a poem to see off the magistrate of Tiantai, saying: 'In his youth, he was full of talent and ambition, and he should stride up to Mount Penglai (蓬萊, a mythical island paradise). Trying out his skills with a small knife in this small county of thousands of households, the feet of a fine horse are not meant for a hundred-mile journey. Although the ancestral tent sings to urge the morning departure, the gentle air upon dismounting wins back the spring. Don't worry that there will be no one to recommend you on the road ahead, there will be someone who understands you waiting in Waitai (外臺, a place name).' After his death, people went to worship him, writing: 'His feet are wrapped high, his interest is endless, and he enters the chaotic peaks with his staff picking through the clouds. If someone asks where the mountain monk is going, Tiantai Mountain (天臺山, a mountain in Zhejiang province) and Mount Heng of the Southern Marchmount (南嶽, one of the five sacred mountains in China) are my old home.' At that time, dignitaries repeatedly recruited him with famous temples, but he did not respond. Zen Master Fu was a native of Yutian in Fuzhou (福州, a city in Fujian province). He gave lectures at the Kaiyuan Temple (開元寺, a common name for Buddhist temples) in Fusha. Cheng Gong Bi, the prefect, wanted to rectify a temple and choose a suitable person to preside over it, so he invited Zen Master Fu to meet him. Seeing that the Zen master had an ugly appearance, Cheng Gong finally did not speak and took his leave. He then ordered the yamen runners to take the reed Dharma (達磨, referring to Bodhidharma, the first patriarch of Zen Buddhism in China, who is said to have crossed the Yangtze River on a reed) to ask him to write a eulogy, and they caught up with him on the Shuinan Creek (水南溪, a place name). The Zen master wrote casually: 'Vast and without a sage, my tongue is bald, and the clumsy plan of crossing the river on a reed is exhausted. There is no door to enter, and no way to retreat, the sand birds cry, cutting off the wind on the river.' Cheng Gong ordered them to welcome the Zen master again, but the Zen master fled. Zen Master Huai.
王山宣首座。初于筠陽黃柏。聞祥和尚夜參。舉一葉飄空便見秋。法身須透鬧啾啾。有省。尋造徑山。見大慧。慧日聞禪師受懷玉命。宣與偕行。相與建保社汪聖錫。刺宜春。請宣住南源。宣揶揄曰。我粥飯僧。實不願出世矣。王舍人洋登山謁之。贈以詩曰。衲被騰騰粥飯師。無人曾見下山時。相逢只道無能解。肯作紅樓應制詩。
天臺景星巖德貫首座。隱跡三十年。影不出山。龍學耿公為郡。特以瑞巖迎之。辭以偈曰。三十餘年獨掩關使符那得到青山。休將𤨏末人間事。換我一生林下閑。使命再至堅不就。耿公笑日。今日隱山之流也。
雪峰瓊首座。寒暑一衲。四十餘年。跡不入俗。丞相趙福王汝愚帥閩。聞名屢虛大剎迎之。率不就。寄以偈曰。萬仞峰頭雪作堆。一株寒木倚巖隈。青青不改歲寒操。任待春風吹不回。時職幕皆和之。
白雲寂照明首座。掩關四十年。福帥趙公希凈。以雪峰聘。幣三返。辭以偈曰。本是皇朝無事僧。談玄說道總無能。頹然送日猶嫌贅。敢把虛名涴祖燈。堅壁不就。莫奪厥志。
南昌信無疑。早以詩名。徐師川洪玉父。品第其詩高古。后隨大慧。過衡陽棲遲。道吾削木為版庵自牧。于湖居士張公帥潭聞其風。力致出世湘西鹿苑。贈以詩曰。詩卷隨身四十年。忙
【現代漢語翻譯】 現代漢語譯本 王山宣首座（Wang Shanxuan，禪師名號）。最初在筠陽黃柏，聽到祥和尚（Xiang Heshang）夜間參禪時說：『一片葉子飄落空中便知秋天來臨，法身必須在喧鬧中才能領悟。』有所領悟。於是前往徑山，拜見大慧（Dahui，禪師名號）。大慧讓聞禪師（Wen Chanshi）接受懷玉（Huaiyu）的命令，宣（Xuan）與他一同前往。他們一起建立了保社，汪聖錫（Wang Shengxi）擔任宜春刺史，邀請宣（Xuan）住持南源。宣（Xuan）戲謔地說：『我是個吃粥飯的和尚，實在不願意出世啊。』王舍人（Wang Sheren）洋登山拜訪他，贈送詩歌說：『穿著破舊的僧衣，只是個吃粥飯的僧人，沒有人見過他下山的時候。相逢只說自己無能理解禪理，怎肯去做紅樓應制詩呢？』
天臺景星巖德貫首座（Tiantai Jingxingyan Deguan，禪師名號）。隱居三十年，身影不出山。龍學耿公（Longxue Genggong）擔任郡守，特地用瑞巖（Ruiyan）來迎接他。德貫（Deguan）用偈語推辭說：『三十多年獨自閉關，即使是使符也無法到達這青山。不要拿那些瑣碎的人間事，來換我一生林下的清閑。』使命再次到來，德貫（Deguan）堅決不答應。耿公（Genggong）笑著說：『你真是當今隱居山林之士啊。』
雪峰瓊首座（Xuefeng Qiong，禪師名號）。一件僧衣度過寒暑，四十多年，足跡不進入世俗。丞相趙福（Zhao Fu）、王汝愚（Wang Ruyu）擔任福建長官，聽到他的名聲，多次用大寺廟來迎接他，都未答應。寄送偈語說：『萬仞山峰上堆積著白雪，一株耐寒的樹木依靠著山崖。青翠的顏色不改變歲寒的節操，任憑春風吹拂也吹不回。』當時幕府的官員都寫詩唱和。
白雲寂照明首座（Baiyun Jizhao Ming，禪師名號）。閉關四十年。福建長官趙公希凈（Zhao Gong Xijing），用雪峰寺來聘請他，送了三次聘禮。寂照明（Jizhao Ming）用偈語推辭說：『我本是皇朝一個無事的僧人，談玄說道總是不擅長。頹廢地送走每一天還嫌多餘，怎敢用虛名玷污祖師的燈火。』堅決不答應，沒有人能改變他的志向。
南昌信無疑（Nanchang Xin Wuyi）。早年就以詩歌聞名。徐師川（Xu Shichuan）、洪玉父（Hong Yufu）評價他的詩歌高古。後來跟隨大慧（Dahui），在衡陽棲息。道吾（Daowu）削木為版，在庵中自牧。于湖居士張公（Zhang Gong）擔任潭州長官，聽到他的風采，極力邀請他出世，住持湘西鹿苑。贈送詩歌說：『詩卷隨身四十年，忙碌奔波。』
【English Translation】 English version Chief Seat Wang Shanxuan. Initially at Huangbo in Junyang, he heard Master Xiang's evening Chan session, who said, 'A leaf falls in the air, and autumn is seen. The Dharmakaya must penetrate the noisy clamor.' He had an awakening. He then went to Jingshan to see Dahui. Dahui instructed Chan Master Wen to receive Huaiyu's command, and Xuan accompanied him. Together, they established the Bao Society. Wang Shengxi, the prefect of Yichun, invited Xuan to reside at Nanyuan. Xuan jested, 'I am a rice-eating monk, and I really do not wish to enter the world.' Wang Sheren Yang ascended the mountain to visit him and presented him with a poem, saying, 'Wearing a tattered robe, a rice-eating monk, no one has ever seen him descend the mountain. Meeting him, they only say he is incapable of understanding, how could he compose poems for the imperial court in the red building?'
Chief Seat Deguan of Jingxing Rock in Tiantai. He lived in seclusion for thirty years, his shadow never leaving the mountain. Lord Geng of Longxue, as the prefect, specially welcomed him with Ruiyan. Deguan declined with a verse, saying, 'For over thirty years, I have secluded myself, even official messengers cannot reach this green mountain. Do not exchange the trivial matters of the human world for my lifetime of leisure beneath the trees.' The mission came again, but he firmly refused. Lord Geng laughed and said, 'You are truly a recluse of the mountains today.'
Chief Seat Qiong of Xuefeng. He wore a single robe through the cold and heat for over forty years, his footprints never entering the mundane world. Chancellor Zhao Fu and Wang Ruyu, as commanders of Min, heard of his name and repeatedly invited him with grand monasteries, but he consistently declined. He sent a verse, saying, 'On the ten-thousand-foot peak, snow piles up, a solitary cold tree leans against the cliff. Its green color does not change its integrity in the cold of winter, letting the spring breeze blow without turning back.' At that time, the staff in the governor's office all composed poems in response.
Chief Seat Jizhao Ming of Baiyun. He secluded himself for forty years. Commander Zhao Gong Xijing of Fujian used Xuefeng Temple to invite him, sending gifts three times. Jizhao Ming declined with a verse, saying, 'I am originally a carefree monk of the imperial court, I am generally incapable of discussing mysteries and speaking of the Way. Listlessly sending off the days is still too much, how dare I defile the ancestral lamp with a false name?' He firmly refused, and no one could change his will.
Xin Wuyi of Nanchang. He was known for his poetry early on. Xu Shichuan and Hong Yufu praised his poems as lofty and ancient. Later, he followed Dahui and resided in Hengyang. Daowu carved wood into a board and tended to himself in his hermitage. Layman Zhang of Yuhu, as the commander of Tanzhou, heard of his reputation and strongly urged him to enter the world and reside at the Luyuan Monastery in Xiangxi. He presented him with a poem, saying, 'Poetry scrolls have been with me for forty years, busy and bustling.'
中參得竹篦禪。而今投老湘西寺。臥看湘西水拍天。(又)句中有眼悟方知。悟處還應痛著錐。一個身心無兩用。鳥窠拈起布毛吹。信和云。竹篦子話選當年。直下無私不是禪。既遇狀元真眼目。敢拈沉水向人天。
石潭戒首座。淮東漕王公大昌。以儀真天寧招之。辭以偈云。一悟心空萬境閑。肯將名字落人間。如何獨有王夫子。剛把公文勒住山。大參王公伯大。延以池陽梅山。侍郎顏公頤仲。招以嚴之天寧。皆不就。遂結茆天目。平齋洪公調師云。兩點眼光牛背上。一窩春色落花邊。世緣不到山深處。只恐山深起世緣。師云。頓一閑身塵俗外。空雙老眼水云邊。日高二丈睡猶穩。便與青山有夙緣。
姑蘇有尼祖勤。少依或庵。咨決大事。久而有省。宦者聞之。伸紙覓偈。勤書云。終日為官不識官。終年多被吏人瞞。喝散吏人官自顯。掀翻北斗面南看。官者驚服。多處請出世。堅志不起。遂隱楓橋李氏庵。
昔趙平原。欲封魯仲連。使者三返。而仲連去。夫士有奇儻之節。而不詘于富貴。其志似未可量也。吾儕自公選聘舉之法壞。而斯道寥寥。南音越吟楗扃塞竇。豈其才有限而不可以強為之耶。顧靖退小節。未合大議。然前之數公子。堅不應世。三請不赴。竊有仲連之鐵項不回。故筆而華之。亦可
【現代漢語翻譯】 現代漢語譯本 中參得竹篦禪（通過參禪領悟了竹篦的禪意）。而今投老湘西寺（如今我年老住在湘西的寺廟裡）。臥看湘西水拍天（躺著看湘西的水拍打著天空）。(又)句中有眼悟方知（只有在句子中找到關鍵才能領悟）。悟處還應痛著錐（領悟的地方還應該像錐子一樣刺痛）。一個身心無兩用（一個身心不能有兩種用途）。鳥窠拈起布毛吹（像鳥窠禪師一樣拿起布毛吹）。信和云（信和禪師說）。竹篦子話選當年（竹篦子的話是當年選出來的）。直下無私不是禪（直接無私不是禪）。既遇狀元真眼目（既然遇到了狀元這樣有眼力的人）。敢拈沉水向人天（敢於拿起沉香向人天說法）。 石潭戒首座（石潭戒禪師）。淮東漕王公大昌（淮東漕運使王大昌）。以儀真天寧招之（用儀真天寧寺邀請他）。辭以偈云（用偈語推辭說）。一悟心空萬境閑（一旦領悟心空，萬境都變得清閑）。肯將名字落人間（怎肯將名字留在人間）。如何獨有王夫子（為什麼只有王夫子）。剛把公文勒住山（剛用公文來約束山）。大參王公伯大（大參王伯大）。延以池陽梅山（用池陽梅山邀請他）。侍郎顏公頤仲（侍郎顏頤仲）。招以嚴之天寧（用嚴州的天寧寺邀請他）。皆不就（都沒有答應）。遂結茆天目（於是就在天目山結廬而居）。平齋洪公調師云（平齋洪調師說）。兩點眼光牛背上（兩點目光在牛背上）。一窩春色落花邊（一窩春色在落花邊）。世緣不到山深處（世俗的緣分不到山深處）。只恐山深起世緣（只怕山深處反而生起世俗的緣分）。師云（石潭戒禪師說）。頓一閑身塵俗外（頓時一身清閑在塵俗之外）。空雙老眼水云邊（空空兩隻老眼看著水云邊）。日高二丈睡猶穩（太陽升起二丈高，睡覺還很安穩）。便與青山有夙緣（這便是與青山有宿緣）。 姑蘇有尼祖勤（姑蘇有個尼姑叫祖勤）。少依或庵（年輕時依止或庵）。咨決大事（請教決斷大事）。久而有省（時間久了有所領悟）。宦者聞之（宦官聽說了這件事）。伸紙覓偈（拿出紙來求偈語）。勤書云（祖勤寫道）。終日為官不識官（整天當官卻不認識官）。終年多被吏人瞞（一年到頭多被小吏欺瞞）。喝散吏人官自顯（喝散小吏官自然顯現）。掀翻北斗面南看（掀翻北斗星，面向南方看）。官者驚服（當官的驚恐佩服）。多處請出世（很多地方請她出來主持寺廟）。堅志不起（她堅定志向不出來）。遂隱楓橋李氏庵（於是就隱居在楓橋的李氏庵）。 昔趙平原（過去趙國的平原君）。欲封魯仲連（想要封賞魯仲連）。使者三返（使者三次往返）。而仲連去（而魯仲連離開了）。夫士有奇儻之節（士人有奇特不凡的節操）。而不詘于富貴（不屈服於富貴）。其志似未可量也（他的志向似乎不可估量）。吾儕自公選聘舉之法壞（我們自從公開選拔聘用人才的方法敗壞后）。而斯道寥寥（這種風尚就很少了）。南音越吟楗扃塞竇（南方的音樂和越地的吟唱，像門閂一樣堵塞了通道）。豈其才有限而不可以強為之耶（難道是他們的才能有限，不可以勉強去做嗎）。顧靖退小節（顧及安靜退隱的小節）。未合大議（不符合大的議論）。然前之數公子（然而之前的幾位公子）。堅不應世（堅決不應世）。三請不赴（多次邀請也不赴任）。竊有仲連之鐵項不回（私下認為他們有魯仲連那樣堅決不回頭的氣節）。故筆而華之（所以寫下來讚美他們）。亦可（也是可以的）。
【English Translation】 English version 'Through Chan practice, one comprehends the Zen of the bamboo whisk (zhubichan)'. 'Now, in my old age, I reside in a temple in Western Hunan (Xiangxi si), lying down and watching the waters of Western Hunan beat against the sky (Xiangxi)'. (Also) 'Only by finding the key within the words can one awaken'. 'The place of awakening should be as painful as being pierced by an awl'. 'One body and mind cannot serve two purposes'. 'Like Zen Master Niaoke, pick up a piece of cloth and blow on it'. Xinhe said, 'The words of the bamboo whisk were chosen in those years'. 'Directly and selflessly, it is not Zen'. 'Since we have met a Zhuangyuan (狀元, top scholar in the imperial examination) with true vision'. 'Dare to offer agarwood to humans and gods'. Zen Master Shitan Jie (石潭戒) was invited by Wang Dachang (王大昌), the transport commissioner of Huai'dong, to Yizhen Tianning Temple (儀真天寧). He declined with a verse, saying, 'Once the mind is enlightened and empty, all realms are peaceful'. 'How could I be willing to leave my name in the human world?' 'Why is it only Wang Fuzi (王夫子)?' 'Who just used official documents to restrain the mountain'. Grand Counselor Wang Bodda (王伯大) invited him to Chiyang Meishan (池陽梅山). Vice Minister Yan Yizhong (顏頤仲) invited him to Yanzhi Tianning (嚴之天寧). He declined all invitations and built a hut on Tianmu Mountain (天目). Hong Tiaoshi of Pingzhai said, 'Two points of light on the back of an ox'. 'A nest of spring colors by the falling flowers'. 'Worldly connections do not reach the depths of the mountains'. 'Only fear that worldly connections will arise in the depths of the mountains'. The master said, 'Suddenly, a free body is outside the dust and vulgarity'. 'Empty, a pair of old eyes watch the edge of the water and clouds'. 'Even when the sun is two zhang (丈, a unit of length) high, I sleep soundly'. 'Thus, I have a predestined connection with the green mountains'. In Gusu (姑蘇) there was a nun named Zuqin (祖勤). In her youth, she relied on Huo'an (或庵). She consulted him on important matters. After a long time, she had an awakening. A eunuch heard of this and asked for a verse. Zuqin wrote, 'All day long, an official does not recognize the official'. 'All year round, he is mostly deceived by clerks'. 'Dismiss the clerks, and the official will naturally appear'. 'Turn over the Big Dipper and look south'. The official was astonished and admired her. Many places invited her to take charge of temples, but she firmly refused. So she lived in seclusion in the Li's Nunnery (李氏庵) in Fengqiao (楓橋). In the past, Lord Pingyuan of Zhao (趙平原) wanted to enfeoff Lu Zhonglian (魯仲連). The envoy returned three times, but Zhonglian left. A scholar has extraordinary integrity and does not yield to wealth and honor. His ambition seems immeasurable. Since the method of public selection and appointment has deteriorated, such virtue is rare. Southern music and Yue (越) songs are like bolts blocking the passage. Is it that their talents are limited and they cannot be forced to do it? Considering their quiet retreat and minor virtues, they do not conform to the grand debate. However, the previous few gentlemen firmly refused to serve the world and did not accept the invitations even after repeated requests. I secretly believe that they have the unyielding spirit of Lu Zhonglian. Therefore, I write to praise them. It is also acceptable.
以勉躁進者。曷不泚其顙耳。
山堂洵禪師。福之長溪阮氏子。遍歷叢林。末見佛心才禪師。從之登鼓山。充第一座。安撫薛公弼。招以閩清寶峰。超然居士令矜。致師泉之積善。俱不起。編修鄭公樵移書超然。略曰。洵與樵。二十年叢林之舊。豈不知其有接物利生之心。其不應超然之招何也。招賢而不至。恐招賢之禮。有所未盡也。春秋青備于賢者。豈不責備于超然乎。紹興壬申帥府侍郎張公宗元。招師住寧德龜山。遂應命焉。侍郎李公彌遜。自小與師為方外契。以偈寄師並序云。乾元長老慧滿。年八十七。能言余前身住撫州明水寺。名與今同。渠熟識之。子年十三時亦夢。人持片紙。書此名。不書姓。相示云。子登科矣。乃改從今名。此段事良異。投老得遠世紛。因作小云堂。晝夜遊息。其間貴境熟也。姑以偈紀云。老子何因一念差。肯貪簪紱換袈裟。同參尚有滿兄在。異世能將遜老夸。結習未能忘作舞。因緣猶得見拈花。卻修凈業尋來路。淡泊今如居士家。丙戌秋。帥參王公之望。起師住白鹿。以偈五首辭之。錄其一云。伊周事業冠簪紳。裴相誰知是後身。鷲嶺不忘吾佛囑。時時收錄臥云人。再請從命。后住鼓山終焉。塔于西崦。
木庵永禪師。養望雲門大參王公帥閩。起師補乾元席。不時延入府
【現代漢語翻譯】 現代漢語譯本：爲了勸勉那些急躁冒進的人，為何不讓他們多加思考呢？
山堂洵禪師（Shan Tangxun Chanshi）：是福州長溪人阮氏之子。他遊歷了各大叢林，最後拜見佛心才禪師（Foxincai Chanshi），跟隨他登上鼓山，擔任第一座。安撫使薛公弼（Xue Gongbi）邀請他去閩清寶峰，超然居士令矜（Ling Jin）邀請他去泉州積善，他都沒有答應。編修鄭公樵（Zheng Qiao）寫信給超然居士，信中大概是說：『洵與我鄭樵，有二十年叢林的交情，難道不知道他有接引眾生、利益世人的心嗎？他不答應超然居士的邀請是為什麼呢？招攬賢才卻不能使他們前來，恐怕是招攬賢才的禮節，有所沒有做到吧。春秋責備賢者，難道不應該責備超然居士嗎？』紹興壬申年，帥府侍郎張公宗元（Zhang Gongzongyuan）邀請禪師去寧德龜山居住，於是他應命前往。侍郎李公彌遜（Li Gongmison）從小就與禪師有方外之交，他寫了一首偈頌寄給禪師，並作序說：『乾元長老慧滿（Hui Man），年齡八十七歲，能說出我前世住在撫州明水寺，名字與現在相同。他很熟悉這件事。我在十三歲時也夢見，有人拿著一張紙，寫著這個名字，沒有寫姓，給我看，說：『你將要考中進士了。』於是我改用了現在的名字。這件事真是奇異。晚年得以遠離世俗的紛擾，因此建造了小云堂，日夜在其中游息，覺得這裡很熟悉。姑且用一首偈頌來記錄這件事：『老子為何一念之差，肯貪圖官位而換掉袈裟。同參道友還有慧滿兄在，異世也能將我李彌遜來夸。結習未能忘記作舞，因緣還能得見拈花。不如修習凈業尋找來路，淡泊如今像個居士家。』丙戌年秋，帥參王公之望（Wang Gongzhiwang）邀請禪師去白鹿居住，他寫了五首偈頌推辭，這裡記錄其中一首：『伊尹周公的事業，是那些戴著官帽的人所追求的，誰知道裴休宰相才是他的後身。不忘記佛陀在鷲峰的囑託，時時收錄那些隱居的人。』再次邀請，禪師才應命前往。後來住在鼓山，在那裡圓寂。塔建在西崦。
木庵永禪師（Mu Anyong Chanshi）：養望雲門大參王公（Wang Gong）在福建做長官，邀請禪師去乾元寺擔任住持。 不時邀請禪師到府上。
【English Translation】 English version: To encourage those who are impatient and rash, why not let them think more deeply?
Shan Tangxun Chanshi (Zen Master Shan Tangxun): was the son of the Ruan family of Changxi, Fuzhou. He traveled to various monasteries and finally met Foxincai Chanshi (Zen Master Foxincai), following him to ascend Gushan, serving as the first seat. Pacification Commissioner Xue Gongbi invited him to Minqing Baofeng, and Layman Chao Ran Ling Jin invited him to Quanzhou Jishan, but he did not accept either invitation. Compiler Zheng Qiao wrote a letter to Layman Chao Ran, roughly saying: 'Xun and I, Zheng Qiao, have a twenty-year friendship in the monasteries. How could we not know that he has the heart to receive and benefit sentient beings? Why doesn't he accept Layman Chao Ran's invitation? Recruiting talents but failing to attract them, I fear that the etiquette of recruiting talents has not been fully observed. The Spring and Autumn Annals criticizes the virtuous; shouldn't it criticize Layman Chao Ran?' In the year Renshen of the Shaoxing era, Zhang Gongzongyuan, a vice minister of the commander's office, invited the Zen master to reside in Guishan, Ningde, so he accepted the invitation. Vice Minister Li Gongmison had a friendship with the Zen master since childhood. He wrote a verse and sent it to the Zen master, with a preface saying: 'Elder Hui Man of Qianyuan, eighty-seven years old, can tell that my previous life lived in Mingshui Temple in Fuzhou, with the same name as now. He is very familiar with this matter. When I was thirteen years old, I also dreamed that someone was holding a piece of paper, writing this name, without writing the surname, and showing it to me, saying: 'You will pass the imperial examination.' So I changed to my current name. This matter is truly strange. In old age, I was able to stay away from worldly disturbances, so I built Xiaoyun Hall, where I rested day and night, feeling very familiar with this place. Let me record this with a verse: 'Why did the old man make a mistake in one thought, willing to covet official positions and exchange his kasaya? My fellow practitioner, Brother Hui Man, is still here; in another life, he can boast about me, Li Mison. The habit of dancing has not been forgotten, and I still have the opportunity to see the flower being picked. It is better to cultivate pure karma and seek the way back, as indifferent as a layman's home today.' In the autumn of the year Bingxu, Wang Gongzhiwang, the commander's advisor, invited the Zen master to reside in Bailu. He wrote five verses to decline, and here is one of them: 'The careers of Yi Yin and the Duke of Zhou are pursued by those who wear official hats; who knows that Prime Minister Pei Xiu is his later incarnation? Not forgetting the Buddha's囑咐 on Vulture Peak, I often collect those who live in seclusion.' Upon being invited again, the Zen master accepted the invitation. Later, he lived in Gushan and passed away there. The pagoda was built in Xiyan.
Mu Anyong Chanshi (Zen Master Mu Anyong): Wang Gong, a great participant of Yunmen, was the governor of Fujian and invited the Zen master to fill the position of abbot at Qianyuan Temple. He frequently invited the Zen master to the government office.
問道。師獻偈云。吾道分明無向背。南宗北祖自為仇。煩公整頓乾坤手。妙轉神機截眾流。
遁庵演禪師直閣張亦庵。招之講道。師辭云。大地都盧一亦庵。塵毛剎海悉包涵。山僧已在其中矣。更欲招邀即不堪。瑩云臥調師云。自從別後幾經年。湖海惟宣道價傳。以遁名庵真個遁。捧花無路任諸天。
大川濟禪師。閑居雪竇凈慈命下。辭以偈曰。靈山付囑在今時。一道恩光入翠微。有口不吞三世佛。坐盤陀石上看云飛。議者察其語必起。再命果行。
枯禪鏡禪師。提刑胡公矩招之住鼓山。師辭以偈曰。我公正眼頂門開。金粟分身與么來。暫向三山為雨露。即歸調鼎作鹽梅。(又)老病餘生越者稀。慚無道德警群迷。恩光厚大如山嶽。乞與孤雲自在飛○公續韻。再請云。石鼓風煙慘未開。住山正徯活如來。可憐萬衲傾心久。渴思生塵日望梅。(又)一性圓明世絕稀。分燈何惜照群迷。信緣定旨幡然起。杖錫凌空鶴與飛。乃應命。后住天童終焉。
愚谷智禪師。節齋趙公。結為方外友。師住翠峰時。壽公偈曰。楞伽塔上石湖波。寫作千秋一曲歌。七十二峰齊點首。月明長滿宋山河。
泉守趙大監。集諸禪主首曰。法石壞於暗卦久矣。欲革斯弊。非得江湖衲子不可。師時居靈隱。為第一座。
【現代漢語翻譯】 現代漢語譯本：有人問道。禪師獻偈說：『我的道分明沒有偏頗，南宗和北宗各自為仇。煩請您整頓乾坤的手，巧妙地運轉神機來截斷眾流。』
遁庵演禪師，直閣張亦庵邀請他講道。禪師推辭說：『整個大地都是一個亦庵，微塵和剎海都包含在其中。山僧我已經在這裡面了，再要邀請就承受不起了。』瑩云臥調禪師說：『自從分別后已經幾年了，湖海之間都在宣揚您的道價。以「遁」來命名庵，真是遁世啊，想獻花也沒有路，任憑諸天吧。』
大川濟禪師，閑居時接到雪竇凈慈的住持任命。他用偈語推辭說：『靈山的付囑就在此時，一道恩光照入翠微。有口也不吞三世佛，坐在盤陀石上看云飛。』議論的人認為他的話一定會引起事端，再次任命他才前往。
枯禪鏡禪師，提刑胡公矩邀請他住持鼓山。禪師用偈語推辭說：『我公公正的眼頂門大開，金粟如來分身就是這樣來的。暫時到三山來降雨露，隨即回去調鼎做鹽梅。』（又說）『年老多病，像我這樣的越地人很少了，慚愧沒有道德來警醒群迷。恩光厚大如山嶽，請允許我像孤雲一樣自在飛。』胡公續韻，再次邀請說：『石鼓的風煙悽慘還沒有消散，住持山寺正等待著活如來。可憐萬千僧人傾心仰慕已久，像乾渴思念梅子一樣日日盼望。』（又說）『一性圓明，世上絕無僅有，分燈照亮群迷又何必吝惜。相信因緣，堅定旨意幡然起行，拄著錫杖凌空像鶴一樣飛去。』於是應命前往。後來住持天童寺，在那裡終老。
愚谷智禪師，節齋趙公和他結為方外之友。禪師住在翠峰寺時，壽公作偈說：『楞伽塔上的石湖波，寫作千秋一曲歌。七十二峰一起點頭，月光明亮長滿宋朝山河。』
泉州太守趙大監召集各位禪宗主持說：『法石的弊端在於長久的黑暗，想要革除這種弊端，非得江湖上的雲遊僧人不可。』當時禪師住在靈隱寺，是第一座。
【English Translation】 English version: Someone asked. The Zen master offered a verse, saying, 'My path is clear and without bias, the Southern and Northern schools are enemies to each other. I trouble you to rectify the universe with your hands, skillfully turning the divine mechanism to cut off the multitude of streams.'
Zen Master Dunan Yan, Zhang Yian, a high official, invited him to lecture on the Dharma. The Zen master declined, saying, 'The entire earth is all one Yian, dust motes and Buddha-lands are all contained within it. This mountain monk is already within it, to invite further would be unbearable.' Zen Master Yingyun Wo Tiao said, 'Since we parted, several years have passed, throughout the lakes and seas your virtuous reputation is proclaimed. To name your hermitage 'Dun' (遁, meaning 'escape'), you truly are reclusive, there is no path to offer flowers, let the heavens do as they will.'
Zen Master Dachuan Ji, while living in seclusion, received the appointment to be the abbot of Xuedou Jingci Monastery. He declined with a verse, saying, 'The entrustment of Vulture Peak is at this very moment, a ray of grace enters the emerald mountains. Even with a mouth, I do not swallow the Buddhas of the three worlds, I sit on the flat rock watching the clouds fly.' Those who discussed it thought his words would surely cause trouble, he only went after being appointed again.
Zen Master Ku Chan Jing, Prefectural Judge Hu Gongju invited him to reside at Gushan Monastery. The Zen master declined with a verse, saying, 'Our Lord's impartial eye at the crown of his head is wide open, Golden Millet Buddha's incarnation comes in this way. Temporarily going to the Three Mountains to be rain and dew, then returning to adjust the cauldron to be salt and plum.' (Also) 'In old age and sickness, few Yue people like me remain, ashamed of having no virtue to warn the deluded masses. The grace is as thick and great as mountains, I beg to be allowed to fly freely like a solitary cloud.' Lord Hu continued the rhyme, inviting again, saying, 'The winds and smoke of Stone Drum are still sadly not cleared, residing in the mountain is precisely awaiting the living Tathagata. Pitiful are the myriad monks who have long傾心(qīngxīn, to admire wholeheartedly), thirstily thinking of plums, hoping day after day.' (Also) 'One nature is perfectly clear and bright, rarely seen in the world, why be stingy in dividing the lamp to illuminate the deluded masses. Believing in karma, firmly resolving to rise up, carrying the staff soaring through the air like a crane.' Thereupon he accepted the appointment. Later he resided at Tiantong Monastery and died there.
Zen Master Yugu Zhi, Zhao Gong of Jiezhai became friends with him beyond the mundane world. When the Zen master resided at Cuifeng Monastery, Lord Shou composed a verse, saying, 'The Stone Lake waves above the Lengjia Pagoda, writing a song for a thousand autumns. The seventy-two peaks all nod their heads together, the moonlight is bright and fills the Song Dynasty mountains and rivers.'
Prefect Zhao of Quanzhou gathered the heads of various Zen masters and said, 'The flaws of the Dharma Stone have been in the dark for a long time, to reform this flaw, one must have wandering monks from the rivers and lakes.' At that time, the Zen master resided at Lingyin Monastery and was the first seat.
守焚香拈得喜甚。亟馳書招致。眾果悅服。未二年。百廢俱舉。連帥端明史公以西禪招師。將行。出大監書鋟梓。令其書其後善珍謂。此有關吾教數十年。后當有好事者。收入野錄。亦一段佳話也。藏臾䟦。
丞相秋壑賈公似道。請國清為香火。延斷橋倫禪師主之。入寺事定。如揚城參謝。公接見曰。水陸修程。䟦涉勞頓。師曰。自有不勞頓者。曰。如何是不勞頓者。曰。日出為晝。日入為夜。公莞爾。與師偈云。五峰雙澗屋頭山。日夕思歸水石間。蒙國厚恩歸未得。深慚饒舌老豐干。師和云。雲林草木與溪山。物物咸歸橐籥間。精一微危如造妙。何類同共倚欄干。
龍學耿公命元和尚。住處州南明山。幾二載。厭送迎示眾。舉感鐵面云。院是大宋國里院。州是大宋國里州。州中有院不容住。何妨一缽五湖游。元曰。是則去住自由。忒露風骨。吾有頌云。休休休。夕陽西去水東流。惟有仰高雲勢遠。搏風九萬過南州。下座便行。
侍郎矩山徐公涇孫。閩中郡計不紓。吏獻以大實封遷貿。舉請名剎納賄。帥雖賢亦未為刻急。且重加檢括。以住持五年。六年者自為去就。命下之日。諸山各檛退鼓。有大乘文迪長老。上堂云。麻纏紙褁出人前。勉強支撐恰六年。今日自當知去就。白雲深處不朝天。帥聞之
【現代漢語翻譯】 現代漢語譯本： 守焚香時拈香，心中非常喜悅，立刻寫信邀請眾人前來，大家果然心悅誠服。不到兩年，寺廟裡各項事務都恢復了正常。連帥端明史公想請西禪的師父來，準備出發時，拿出大監寫的書信，準備刻板印刷。善珍說，這件事關係到我們佛教幾十年，以後一定會有好事者將它收入到野史中，也是一段佳話。藏起來等待刊印。
丞相秋壑賈公似道，請國清寺作為他家的香火寺廟，請斷橋倫禪師來主持。倫禪師進入寺廟，事情安排妥當后，像在揚州城一樣去拜謝賈公。賈公接見他說：『水陸法會一路辛苦，跋山涉水非常勞累。』倫禪師說：『自有不勞累的方法。』賈公問：『如何是不勞累的方法？』倫禪師說：『日出為晝，日入為夜。』賈公笑了笑，並贈送禪師一首偈語：『五峰雙澗屋頭山，日夕思歸水石間。蒙國厚恩歸未得，深慚饒舌老豐干。』倫禪師也和了一首：『雲林草木與溪山，物物咸歸橐籥間。精一微危如造妙，何類同共倚欄干。』
龍學耿公命令元和尚，住在處州南明山。住了將近兩年，厭倦了迎來送往，於是向眾人開示，舉了感鐵面（僧人法號）的話說：『院是大宋國里的院，州是大宋國里的州。州中有院不容住，何妨一缽五湖游。』元和尚說：『這樣說來，去留就自由了，太露鋒芒了。我有一首頌：休休休，夕陽西去水東流。惟有仰高雲勢遠，搏風九萬過南州。』說完就離開了。
侍郎矩山徐公涇孫，在閩中管理賦稅，財政情況沒有好轉。有官吏獻計，用大實封（官職名稱）進行交易，或者請名剎納賄。徐公雖然賢能，但也沒有嚴厲催逼，只是重新加以檢查，讓住持五年、六年的人自己決定去留。命令下達之日，各寺廟都敲響了退鼓。有大乘文迪長老，上堂說法時說：『麻纏紙裹出人前，勉強支撐恰六年。今日自當知去就，白雲深處不朝天。』徐公聽說了這件事。
【English Translation】 English version: Shou lit incense and picked up the incense with great joy. He immediately sent a letter inviting everyone, and they were indeed pleased and convinced. In less than two years, all the affairs of the temple were restored to normal. Lian Shuai Duanming Shi Gong wanted to invite the master of Xi Chan and was about to set off when he took out a letter written by the Grand Supervisor, preparing to have it printed. Shan Zhen said, 'This matter concerns our Buddhism for decades. In the future, there will definitely be good people who will include it in unofficial history, which is also a good story.' He hid it and waited for it to be printed.
Prime Minister Qiu He Jia Gong Sidao requested Guoqing Temple to be his family's incense temple and invited Zen Master Duanqiao Lun to preside over it. After Zen Master Lun entered the temple and the matters were arranged properly, he went to thank Duke Jia as he would in Yangzhou City. Duke Jia received him and said, 'The Water and Land Dharma Assembly has been hard work, traveling over mountains and rivers is very tiring.' Zen Master Lun said, 'There is a way to be not tired.' Duke Jia asked, 'What is the way to be not tired?' Zen Master Lun said, 'Sunrise is day, sunset is night.' Duke Jia smiled and presented the Zen master with a verse: 'Five Peaks, Double Streams, the mountain above the house, I think of returning to the rocks and water day and night. Receiving the great kindness of the country, I cannot return, deeply ashamed of the talkative old Fenggan.' Zen Master Lun also responded with a verse: 'The clouds, forests, grass, trees, streams, and mountains, everything returns to the bellows. Being precise and subtle is like creating the wonderful, how can it be compared to leaning on the railing together?'
Longxue Geng Gong ordered Monk Yuan to live in Naming Mountain in Chuzhou. After living there for nearly two years, he became tired of welcoming and sending off guests, so he gave a public instruction, citing the words of Gan Tiemian (a monk's Dharma name): 'The monastery is a monastery in the Great Song Dynasty, and the prefecture is a prefecture in the Great Song Dynasty. If there is a monastery in the prefecture that cannot be lived in, why not travel the five lakes with a bowl?' Monk Yuan said, 'In that case, going and staying are free, which is too revealing of one's mettle. I have a verse: Rest, rest, rest, the setting sun goes west and the water flows east. Only by looking up can one see the distant clouds, soaring ninety thousand miles across Nanzhou.' After speaking, he left.
Vice Minister Jushan Xu Gong Jingsun, managing taxes in Minzhong, did not improve the financial situation. An official suggested trading with Da Shifeng (an official title) or asking famous temples to offer bribes. Although Xu Gong was virtuous, he did not strictly urge them, but simply re-examined the situation, allowing those who had been abbots for five or six years to decide whether to stay or leave. On the day the order was issued, the temples all sounded the retreat drum. Elder Dacheng Wendi said in his Dharma talk: 'Wrapped in hemp and paper, appearing before people, barely supporting for six years. Today, one should know whether to stay or leave, in the depths of the white clouds, not facing the heavens.' Xu Gong heard about this.
為發一笑。
陳了翁曰。古人住持無職事。選有德者居之。當是任者。必將以斯道覺斯民。終不以勢位聲利為之變。今學者大道未明。各趍異學。流入名相。為聲色所動。賢不肖雜糅。不可別白。正宜老成者。惻隱存心之時。以道自任。障回百川固無難矣。若夫退求靜謐。務在安逸。此獨善其身者所好。非叢林所以望公者哉。若使飯美嚙肥。作貪名之衲子。不若草衣木食。為隱山之野人矣。
文潞公。鎮北京。華嚴元禪師來謁別。潞公曰。師老矣。復何往。對曰。入滅去。公笑謂其徒曰。戲語。目送之。歸謂子弟曰。道龍深穩。談笑有味。非常僧也。使人候之。果入滅。大驚歎異。及阇維親往。以琉璃瓶置座前祝曰。佛法果有靈。愿舍利填吾瓶。言卒。煙自空入缶。煙滅舍利如願。潞公自是竭誠內典。恨知之晚也(林間錄)。
龍牙禪師從密。字世疏。以草聖為世所珍。舒人張懷素。自號落魄野人。以幻術游公卿間。崇寧四年。懷素謀反。事敗斬之。檢其橐。有密草書。洪覺范䟦其後。由是二公連累獲譴。后歸閩。因有偈曰。長汀有個老頭陀。猛省思量惡業多。怕老人中添白髮。驚翻浪里走黃河。天涯海角藏身去。劍樹刀山眨眼過。今日南歸猶活在。從他人笑不禪智。有四大頌云。地風水火本無根
【現代漢語翻譯】 現代漢語譯本 為之一笑。
陳了翁說：『古時候的住持沒有具體的職務，選擇有德行的人來擔任。被任命的人，必定會用佛法來覺悟民眾，始終不會因為權勢地位和名聲利益而改變。現在的學佛之人，對於大道還沒有明白，各自趨向不同的學說，流入于追逐名相，被聲色所動搖，賢能和不賢的人混雜在一起，無法分辨清楚。正應該由那些老成持重的人，以慈悲之心為出發點，以弘揚佛法為己任，阻止各種邪說，這本來就沒有什麼困難。如果退而追求清靜安寧，只求個人安逸，這是那些只顧自己修身養性的人所喜歡的，不是叢林寺院所期望於你的。如果像那些吃著美味佳餚，穿著華麗衣服，貪圖名利的僧人，還不如穿著粗布衣裳，吃著粗糙食物，做隱居山林的野人。』
文潞公（文彥博，北宋政治家）鎮守北京時，華嚴元禪師前來告別。潞公問：『禪師您年紀大了，還要去哪裡？』禪師回答：『入滅去。』潞公笑著對他的隨從說：『這是開玩笑。』目送禪師離開。回來后對子弟們說：『道龍禪師深沉穩重，談笑之間很有意味，不是普通的僧人。』派人去打聽，果然入滅了。非常驚訝讚歎。等到荼毗（佛教術語，指火葬）時親自前往，用琉璃瓶放在座位前祝願說：『佛法如果真有靈驗，希望舍利填滿我的瓶子。』話音剛落，煙從空中進入瓶中。煙消散后，舍利如所愿。潞公從此竭誠信仰佛法，後悔知道得太晚了（出自《林間錄》）。
龍牙禪師（生卒年不詳）俗姓密，字世疏，以草書為世人所珍視。舒州人張懷素（唐代書法家），自號落魄野人，以幻術周旋于公卿之間。崇寧四年（公元1105年），張懷素謀反，事情敗露被處斬。檢查他的行囊，有密禪師的草書。洪覺范（北宋僧人、文學家）在後面題跋。因此兩位禪師都受到牽連獲罪。後來回到福建，因此作偈說：『長汀有個老頭陀（苦行僧），猛然醒悟思量自己所作的惡業太多。害怕老來又增添白髮，驚慌地在波浪里奔走，想要把黃河攪翻。天涯海角地藏身逃避，即使是劍樹刀山也能眨眼間度過。今日南歸仍然活著，任憑他人嘲笑我不懂禪智。』有四大頌說：『地風水火本來沒有根。』
【English Translation】 English version He gave a smile.
Chen Liaoweng said, 'In ancient times, abbots had no specific duties. Those with virtue were chosen to reside. Those who were appointed would surely use the Dharma to awaken the people, and would never be changed by power, position, fame, or profit. Nowadays, those who study Buddhism have not yet understood the Great Way, and each tends towards different doctrines, falling into the pursuit of names and forms, and being moved by sounds and sights. The virtuous and the unworthy are mixed together, and it is impossible to distinguish them clearly. It is precisely the time for those who are mature and prudent to act with compassion, taking it upon themselves to promote the Dharma, and it would certainly not be difficult to block the return of all kinds of heresies. As for retreating to seek tranquility and striving for ease, this is what those who only care about cultivating themselves like, and it is not what the monastic community expects of you. If one were to eat delicious food, wear fine clothes, and be a monk who craves fame, it would be better to wear coarse clothes, eat simple food, and be a hermit in the mountains.'
When Wen Yanbo (a politician of the Northern Song Dynasty), the Duke of Lu, was stationed in Beijing, Chan Master Huayan Yuan came to bid farewell. The Duke of Lu asked, 'Master, you are old, where are you going?' The Chan Master replied, 'To enter Nirvana.' The Duke of Lu smiled and said to his attendants, 'He's joking.' He watched the Chan Master leave. After returning, he said to his disciples, 'Chan Master Daolong is profound and steady, and his conversation is meaningful. He is no ordinary monk.' He sent someone to inquire, and indeed he had entered Nirvana. He was very surprised and amazed. When the cremation (a Buddhist term referring to cremation) took place, he went there in person, placed a glass bottle in front of the seat, and prayed, 'If the Buddha Dharma is truly efficacious, I hope the relics will fill my bottle.' As soon as he finished speaking, smoke entered the bottle from the air. When the smoke dissipated, the relics were as he wished. From then on, the Duke of Lu sincerely believed in Buddhism, regretting that he had known it too late (from 'Lin Jian Lu').
Chan Master Longya (dates unknown), whose secular surname was Mi, and whose style name was Shishu, was valued by the world for his cursive calligraphy. Zhang Huaishu of Shuzhou (a calligrapher of the Tang Dynasty), calling himself the Unrestrained Wild Man, used illusion to associate with high officials. In the fourth year of Chongning (1105 AD), Zhang Huaishu plotted a rebellion, and when the matter was exposed, he was executed. When his baggage was examined, there was Chan Master Mi's cursive script. Hong Juefan (a monk and writer of the Northern Song Dynasty) wrote a postscript at the end. As a result, both Chan Masters were implicated and punished. Later, he returned to Fujian, and therefore composed a verse saying, 'In Changting there is an old ascetic monk, who suddenly awakens and reflects on the many evil deeds he has committed. Fearing that old age will add more white hair, he runs in panic in the waves, wanting to overturn the Yellow River. He hides and escapes to the ends of the earth, and even the sword trees and knife mountains can be crossed in the blink of an eye. Today he returns south and is still alive, letting others laugh at him for not understanding Chan wisdom.' There is a Four Great Ode that says, 'Earth, wind, water, and fire originally have no roots.'
。全藉真元作你尊。六用停時人不見。一機空處我何存。體于燥濕尋宗祖。勿向堅搖認子孫。記得曾郎諸諦當。都盧似個破沙盆。密晚住福之東禪。一日招鄭編修尚明飯。手自瀹茗。乃曰。某大事到來。屈公證明。又云。曾得某草書千字文否。鄭云。未蒙見貺。師乃命筆。草千字文。大勝平時所作。又索紙書偈云。閱盡人間七十秋。萬緣今日一時休。虛空撲碎渾閒事。驚起全身露地牛。投筆而逝。茶毗。煙所至處。皆五色舍利無數。
或庵體禪師。見此庵于喝下投機。偈曰。商量極處見題目。途路窮邊入試場。拈起毫端風雨疾。這回不作探花郎。住覺報日。侍郎曾公逮問道。師云。道之要。如衡石定物。毋使偏重。或后或前。其偏一也。遷焦山三年。適公來牧是郡。師以端硯。侑書敘訣。仆未回逝去公追悼云。翩翩只履逐西風。一物無來義始隆。遺下淘泓端有愧。老夫無筆判虛空。
橘洲曇禪師蜀人。名擅天下。一時士夫咸尊師焉。丞相史公一門皆崇事之。凡有質疑必咨之。延住杖錫。后造竹院居之。觀史魏公放魚云。試問恩波幾許深。一湖渾是使君心。巨鱗細口重相見。雷電風雲去自今。非但詩文。宗說俱通。世莫能及。撰大光明藏。盛行於世。一日沐浴更衣。請史魏公。敘平日行記。笑談而化。茶毗
【現代漢語翻譯】 現代漢語譯本：完全憑藉真元來成就你的尊位。六根六識停止運作時，人們就看不見你了。一切機用都空寂的時候，『我』又存在於哪裡呢？要在乾燥和潮濕中去尋找宗祖，不要把堅固和動搖當作子孫。記住曾郎所說的諸法實相，一切都像一個破碎的沙盆一樣。密晚禪師住在福之東禪寺，有一天邀請鄭編修尚明來吃飯，親自煮茶。於是說：『我大事因緣將至，請您來為我證明。』又說：『曾經得到過我的草書千字文嗎？』鄭說：『未曾有幸拜見。』禪師於是提筆，草書千字文，比平時所作的更加出色。又索要紙筆寫下偈語說：『閱盡人間七十年，萬般塵緣今日一時休。將虛空擊碎，本是平常事，驚醒全身，顯露出本地風光的牛。』寫完投筆而逝。荼毗火化后，煙所飄到的地方，都有無數五色舍利。 或庵體禪師，在聽到『喝』聲時開悟。作偈說：『商量到極處，才見到題目，道路走到盡頭，才進入考場。拿起筆來，筆勢如風雨般迅疾，這次不做探花郎。』住在覺報寺時，侍郎曾公逮問禪道。禪師說：『道的要義，就像用秤來衡量物體，不要讓它有偏重，或后或前，都是一種偏頗。』後來遷居焦山三年，恰逢曾公來此地做地方官，禪師用端硯，附上書信敘說訣別。送信的人還未返回，禪師就去世了，曾公追悼說：『輕快地穿著一隻鞋追隨西風而去，一物不來，真義才開始顯隆。留下洗硯的池水，實在讓我慚愧，老夫無筆可判虛空。』 橘洲曇禪師是四川人，名聲響徹天下，當時士大夫都非常尊敬他。丞相史公一家都崇信侍奉他，凡是有疑問必定向他請教。延請他住在杖錫寺，後來建造竹院讓他居住。觀看史魏公放生魚時作詩說：『請問恩澤的波濤有多深？整個湖泊都是使君的仁心。巨大的魚和細小的魚再次相見，伴隨著雷電風雲自由自在地離去。』不僅詩文出色，宗門佛理也通達，世上沒有人能比得上。撰寫了《大光明藏》，在世上廣為流傳。有一天沐浴更衣后，請來史魏公，敘述平生的行事，在談笑中圓寂。荼毗火化。
【English Translation】 English version: He fully relies on True Essence to create your honored position. When the six senses cease functioning, people cannot see you. When all functions are empty, where does 'I' exist? Seek the ancestral source in dryness and moisture, do not recognize solidity and movement as descendants. Remember what Zeng Lang (a person's name, meaning unknown) said about the reality of all dharmas, everything is like a broken sand basin. Chan Master Miwan lived in Dongchan Temple in Fu. One day, he invited Zheng Bianxiu Shangming (a person's name, meaning editor Zheng Shangming) for a meal and personally brewed tea. Then he said, 'My great matter is approaching, please come and witness it for me.' He also said, 'Have you ever received my cursive script Thousand Character Classic?' Zheng said, 'I have not had the honor to see it.' The master then took up his brush and wrote the Thousand Character Classic in cursive script, which was even better than his usual work. He also asked for paper and wrote a verse, saying, 'Having read through seventy autumns in the human world, all worldly ties come to an end today. Smashing the void is a trivial matter, startling the whole body, revealing the native ox in the open ground.' He threw down his pen and passed away. After cremation (荼毗, chá pí), countless five-colored relics (舍利, shè lì) were found wherever the smoke reached. Chan Master Huo'an Ti (a person's name, meaning unknown) attained enlightenment upon hearing the shout '喝' (hē). He composed a verse saying, 'After discussing to the extreme, the topic is revealed; at the end of the road, one enters the examination hall. Picking up the brush, the strokes are as swift as wind and rain; this time, I will not be a third-ranked scholar.' When he lived in Juebao Temple, Vice Minister Zeng Gongdai (a person's name, meaning unknown) inquired about Chan. The master said, 'The essence of the Way is like using a scale to weigh objects, do not let it be biased, either forward or backward, both are a kind of bias.' Later, he moved to Jiaoshan for three years. Coincidentally, Zeng Gong came to this place as a local official. The master used a Duan inkstone (端硯, duān yàn), attached a letter to say goodbye. Before the messenger returned, the master passed away. Zeng Gong mourned and said, 'Lightly wearing one shoe, he followed the west wind; when nothing comes, the true meaning begins to flourish. Leaving behind the pool for washing inkstones, I am truly ashamed; this old man has no brush to judge the void.' Chan Master Juzhou Tan (a person's name, meaning Chan Master Tan of Juzhou) was from Sichuan, and his reputation resounded throughout the world. At that time, scholars and officials all respected him very much. The family of Prime Minister Shi Gong (a person's name, meaning Prime Minister Shi) all revered and served him, and they would definitely consult him if they had any questions. He was invited to live in Zhangxi Temple, and later a bamboo courtyard was built for him to live in. When watching Shi Weigong (a person's name, meaning unknown) release fish, he wrote a poem saying, 'May I ask how deep the waves of grace are? The entire lake is the benevolence of the magistrate. The large fish and the small fish meet again, freely leaving with thunder, lightning, wind, and clouds.' Not only was he excellent in poetry and prose, but he was also proficient in the teachings of the Chan school, and no one in the world could compare to him. He wrote the 'Great Light Treasury' (大光明藏, dà guāng míng zàng), which was widely circulated in the world. One day, after bathing and changing clothes, he invited Shi Weigong to narrate his life's deeds, and he passed away in laughter and conversation. After cremation (荼毗, chá pí).
。舍利無數。
東山源禪師。主建之天寧。冬月久雨。民妨穡事。太守就府庭禱晴。師赴升座云。雨暗長空。云迷疊嶂。衲僧皮草。何處曬眼。忽云開日耀。觀者諠然。拍膝云。有曬眼。推開自己光明藏。下座。太守執手曰。真天人師也。移虎丘名滿三吳。樞使意一徐公清叟帥閩。延師雪峰。抵富沙天寧而逝。公哀悼云。雪老門風久寂寥。徯師法雨濟枯焦。如何遽循波旬請。萬事如雲過碧霄。
一齋顏公汝霖。參癡絕沖禪師。有省呈偈。不與師示以法語。鋤其異解。方深悟入。師遷徑山八十。臨寂自銘龕云。平生數處相聚兄弟不謂無。只是用翳睛法者少。一齋悼偈云。翳睛一法即金塵。至竟何曾用得親。說與玉山並徑塢。死生無地著渾身。(又)若為禪流敲骨髓。一齋皮也不曾分。宜乎習氣難煎洗。愁絕江陰寫祭文。
編修放翁陸公。游居鏡湖時。與涂毒䇿禪師。往來寢厚䇿住雙徑。受生祭七日畢。跏趺而逝。公哭以詩云。岌岌龍門萬仞傾。翩翩只履又西行。塵侵白拂繩床冷。露滴青松卵塔成。遙想再來非四入。尚應相見話三生。放翁火欠修行力。未免人間愴別情。
南劍西巖回禪師。寶婺人。新行經界茶法。回芟去茶科。植松柏。有訴于有司。追之甚峻。回曰。少待吾行矣。即剃沐升座。
【現代漢語翻譯】 現代漢語譯本：舍利無數。（指東山源禪師圓寂后留下了無數舍利）
東山源禪師，主持重建了天寧寺。冬季連綿陰雨，百姓耽誤了農活。太守到府衙祈求天晴。禪師應邀升座說法，說道：『陰雨遮蔽了長空，雲霧籠罩著重疊的山峰。衲僧的皮衣草鞋，要在哪裡晾曬呢？』忽然云開日出，觀看的人們一片喧譁。禪師拍膝說道：『有了晾曬的地方了！』（禪師）推開了自己本有的光明寶藏，走下法座。太守握著禪師的手說：『真是天人導師啊！』（後來）禪師移錫虎丘，名聲傳遍了三吳地區。樞密使意一徐公清叟鎮守福建，邀請禪師到雪峰寺。禪師到達富沙天寧寺后圓寂。徐公哀悼說：『雪峰一脈的門風寂寥已久，期望禪師的法雨來救濟枯竭。怎麼這麼快就順從了波旬（梵文：Pāpīyas，意為惡魔）的邀請呢？萬事都像云一樣飄過碧空。』
一齋顏公汝霖，參訪癡絕沖禪師，有所領悟后呈上偈語。禪師沒有直接用佛法開示他，而是破斥了他的錯誤理解，顏公才得以深入領悟。沖禪師遷居徑山寺八十年後，臨終前自己題寫龕文說：『我一生在多處與兄弟們相聚，不能說沒有。只是用『翳睛法』（比喻以錯誤的方法看待事物）的人太少了。』一齋寫悼念偈語說：『『翳睛』這種方法就像金屑入眼一樣有害，最終也沒有真正親近真理。告訴玉山和徑塢的僧人，生死之間沒有地方可以安放整個身軀。（又說）如果要為禪宗學人敲擊骨髓，我一齋連皮毛都沒有分到。難怪習氣難以煎熬洗凈，悲愁至極，只能在江陰寫下祭文。
編修放翁陸公，在鏡湖居住時，與涂毒䇿禪師交往密切。䇿禪師住在雙徑寺，做完七天的『受生祭』后，結跏趺坐而逝。陸公哭著寫詩說：『高聳的龍門山峰傾倒了，輕盈的草鞋又向西行去了。灰塵侵染了白拂，繩床也變得冷清，露水滴落在青松上，卵塔也建成了。遙想禪師再來，不會再經歷四種入胎方式，或許還能相見，談論三生之事。放翁我火候欠缺，修行不夠，免不了人間的悲傷離別之情。』
南劍西巖回禪師，是寶婺人。當時推行新的經界茶法，回禪師剷除了茶稅，種植松柏。有人向官府告狀，官府追究得很嚴厲。回禪師說：『請稍等，我就要走了。』隨即剃髮沐浴，升座說法。
【English Translation】 English version: Countless Śarīra (relics). (Referring to the countless Śarīra left behind after the passing of Zen Master Dongshan Yuan).
Zen Master Dongshan Yuan presided over the reconstruction of Tianning Temple. During a long rainy winter, the people were hindered from their farming. The prefect prayed for clear weather in the government office. The Zen master ascended the seat to preach, saying, 'The rain obscures the long sky, and the clouds shroud the overlapping peaks. Where can the patched robes and straw sandals of the monks be dried?' Suddenly, the clouds parted and the sun shone, and the onlookers were in an uproar. The Zen master clapped his knee and said, 'There is a place to dry them!' (The Zen master) pushed open his own inherent treasury of light and descended from the seat. The prefect held the Zen master's hand and said, 'Truly, you are a teacher of gods and humans!' (Later) the Zen master moved to Tiger Hill, and his fame spread throughout the three Wu regions. The Privy Councilor Yi Yi, Duke Xu Qingsou, governed Fujian and invited the Zen master to Xuefeng Temple. The Zen master passed away after arriving at Fusha Tianning Temple. Duke Xu mourned, saying, 'The lineage of Xuefeng has been desolate for a long time, hoping for the Zen master's Dharma rain to save it from exhaustion. How could he so quickly follow the invitation of Pāpīyas (Sanskrit: Pāpīyas, meaning demon)? All things pass like clouds across the blue sky.'
Yan Gong Rulin of Yizhai, after visiting Zen Master Chijue Chong, presented a verse after gaining some understanding. The Zen master did not directly instruct him with the Dharma, but rather refuted his erroneous understanding, and Yan Gong was able to gain a deeper understanding. After Zen Master Chong moved to Jingshan Temple at the age of eighty, he inscribed his own niche before his death, saying, 'I have gathered with brothers in many places throughout my life, and I cannot say that there have been none. It's just that there are too few who use the 'E Jing Method' (a metaphor for looking at things with the wrong method).' Yizhai wrote a memorial verse, saying, 'The 'E Jing' method is as harmful as gold dust in the eyes, and in the end, it has never truly approached the truth. Tell the monks of Yushan and Jingwu that there is no place to place the entire body between life and death. (Also saying) If you want to tap the bone marrow for Zen students, I, Yizhai, have not even received the skin. No wonder it is difficult to boil and wash away the habits, and I am extremely sad, only able to write a memorial in Jiangyin.'
Compiler Lu Gong of Fangweng, while living in Mirror Lake, had close relations with Zen Master Tudu Ce. Zen Master Ce lived in Shuangjing Temple and passed away in the lotus position after completing the seven-day 'Receiving Life Ceremony'. Lu Gong cried and wrote a poem, saying, 'The towering Dragon Gate Mountain has collapsed, and the light straw sandals have gone west again. Dust has invaded the white whisk, and the rope bed has become cold, dew drips on the green pines, and the egg-shaped stupa has been built. I imagine that the Zen master will not experience the four ways of entering the womb again, and perhaps we can still meet and talk about the three lives. I, Fangweng, lack the heat and cultivation, and cannot avoid the sadness of parting in the human world.'
Zen Master Nan Jian Xiyan Hui, was a native of Baowu. At that time, a new land boundary tea law was being implemented, and Zen Master Hui eradicated the tea tax and planted pine and cypress trees. Someone complained to the government, and the government pursued it very strictly. Zen Master Hui said, 'Please wait a moment, I am about to leave.' Then he shaved his head, bathed, and ascended the seat to preach.
辭眾云。使命追呼不暫停。爭如長往事分明。從前有個無生曲。且喜今朝調已成。瞑目而化。有司遂寢其事。
資相節齋趙汝愚。因先人大帥禱佛而生。遂舍名于天寧。䆳僻清禪師座下。師閉關三十年。足不越壺。公弟鄰天寧。自少壯及官顯。凡出入必先拜清。后歸拜父兄。清忽一日囑公曰。異時輔相天子。為諸侯師。萬以法門為護。老僧沒齒之望也。公拜未起。清已溘然逝矣。
左藏張武子。沔人。父母挈之南來。二親俱喪。宏智覺禪師收育而訓之。名登仕版。師沒後。拜龕陳偈云。每憶竟陵江水碧。重來南嶽白雲深。話頭舉著渾依舊。松竹哀涼自古今(昔陸羽棄于竟陵江。南嶽思大和尚。收而育之。長而身達名顯。武子類是。故引其事)。
信國文公朱晦庵熹。問道于開善謙禪師。致書云。向蒙妙喜開示。應是從前文字記持。心識計較。不得置絲亳。許在胸中。但以狗子話。時時提撕。云云愿受一語。警所不逮。答曰。某二十年。不能到無疑之地。只為遲疑。后忽知非。勇猛直前。便自一刀兩段。把這一念。提撕狗子。還有佛性也無。州云無。不要商量。不要穿鑿。不要去知見。不要強承當。公服之無斁有省云。舊喜安心苦覓心。捐書絕學費追尋。困衡此日安無地。始覺從前枉寸陰○師趍疾。
【現代漢語翻譯】 現代漢語譯本： 辭眾（僧人告別大眾）說：『奉使命奔波追逐，沒有停歇的時候，怎如長久以往，生死之事分明。從前有一首《無生曲》，可喜今天終於調成。』說完瞑目圓寂。有關官員於是停止了追究。 資相（官名）節齋趙汝愚，因為他的先人（父親）大帥向佛祈禱而生，於是將自己的名字舍于天寧寺，在䆳僻清禪師座下修行。清禪師閉關三十年，足不出戶。趙汝愚的弟弟住在天寧寺附近，從年少到官位顯赫，每次出入必定先拜見清禪師，然後回家拜見父兄。清禪師忽然有一天囑咐趙汝愚說：『將來你輔佐天子，成為諸侯的老師，務必以佛法為護持，這是老僧我一生的期望啊。』趙汝愚拜謝還未起身，清禪師已經溘然長逝了。 左藏（官名）張武子，是沔州人。他的父母帶著他南遷，但雙親都去世了。宏智覺禪師收養並教育他，使他得以入仕為官。宏智覺禪師圓寂后，張武子在禪師的靈龕前陳述偈語說：『常常憶起竟陵江水的碧綠，再次來到南嶽，白雲深遠。話頭（禪宗用語，指參禪的題目）提起，仍然和過去一樣，松樹和竹子的哀涼，自古至今都是如此。（過去陸羽被遺棄在竟陵江邊，南嶽思大和尚收養並教育了他，長大後身居高位，名聲顯赫。張武子的情況與此類似，所以引用了這個典故）。』 信國文公朱晦庵（朱熹），向開善謙禪師問道，致信說：『之前蒙受妙喜（禪宗僧人）開示，應該是從前文字的記憶和持守，用心識去計較，不能有絲毫的摻雜，允許放在心中，但要用『狗子話』（禪宗公案，指趙州禪師回答學人『狗子有無佛性』的問題）時時提撕。』云云，希望得到一句開示，警醒我所不能達到的地方。謙禪師回答說：『我二十年，不能到達無疑之地，只因爲遲疑。後來忽然知道錯了，勇猛直前，便自己一刀兩斷。把這一念，提撕狗子，還有佛性也無？趙州說無。不要商量，不要穿鑿，不要去知見，不要強行承擔。』朱熹非常信服，有所省悟，說：『過去喜歡安心，苦苦尋覓心，拋棄書本，斷絕學問，費力地追尋。困頓於此，今日才知安心無處可安，開始覺得從前白白浪費了光陰。』禪師不久後去世。
【English Translation】 English version: Cizhong (a monk bidding farewell to the assembly) said, 'Pursuing missions and rushing about without pause, how can it compare to the clarity of the long journey of life and death? There was once a 'Song of No Birth,' and joyfully today its melody is complete.' Having spoken, he closed his eyes and passed away. The officials then ceased their investigation. The Counselor-in-chief (an official title), Zhao Ruyu of Jiezhai, was born because his ancestor (father), the Grand Commander, prayed to the Buddha. Therefore, he dedicated his name to Tianning Temple and practiced under the Chan Master Qiongpi Qing. Master Qing remained in seclusion for thirty years, never stepping outside his dwelling. Zhao Ruyu's younger brother lived near Tianning Temple, and from his youth to his high official position, he would always first pay respects to Master Qing before returning home to greet his father and brothers. One day, Master Qing suddenly instructed Zhao Ruyu, 'In the future, you will assist the Emperor and become a teacher of the feudal lords. You must protect the Dharma, for this is the lifelong hope of this old monk.' Zhao Ruyu bowed in gratitude, but before he could rise, Master Qing had already passed away peacefully. Zhang Wuzi of the Left Treasury (an official title), was a native of Mianzhou. His parents brought him south, but both passed away. Chan Master Hongzhi Jue took him in, raised him, and educated him, enabling him to enter officialdom. After Master Hongzhi Jue passed away, Zhang Wuzi presented a verse before the master's shrine, saying, 'Often I recall the emerald green waters of the Jingling River, and again I come to the deep white clouds of Mount Nan. The topic (a Chan term referring to the subject of meditation) is raised, and it remains the same as before. The sorrow of the pines and bamboos has been so from ancient times until now (In the past, Lu Yu was abandoned by the Jingling River, and Great Master Si of Mount Nan took him in, raised him, and educated him, and when he grew up, he held a high position and became famous. Zhang Wuzi's situation is similar, so he cited this allusion).' The Duke of Xinguo, Zhu Xi (Zhu Hui'an), inquired about the Way from Chan Master Kaisan Qian, sending a letter saying, 'Previously, I received instruction from Miaoxi (a Chan monk), which should be based on the memory and retention of past texts, using the mind to calculate, without allowing any admixture. It is permissible to keep it in the heart, but one must use the 'dog's story' (a Chan koan referring to Chan Master Zhaozhou's answer to a student's question about whether a dog has Buddha-nature) to constantly remind oneself.' He went on to say that he hoped to receive a word of instruction to awaken him to what he had not yet attained. Chan Master Qian replied, 'For twenty years, I have been unable to reach a place of no doubt, simply because of hesitation. Later, I suddenly realized my mistake, and with courageous advance, I cut it off with one stroke. Taking this thought, constantly reminding myself of the dog, does it have Buddha-nature or not? Zhaozhou said no. Do not discuss, do not interpret, do not go to knowledge, do not forcibly assume.' Zhu Xi was very convinced and had some understanding, saying, 'In the past, I liked to settle my mind, searching for it bitterly, abandoning books, cutting off learning, and laboriously pursuing it. Exhausted by this, today I realize that there is nowhere to settle my mind, and I begin to feel that I have wasted my time in the past.' The Chan master passed away soon after.
公奠以文曰。我昔從學。讀易語孟。究觀古人之所以聖。既不自揆。欲造其風。道絕徑塞。卒莫能通。下從長者。問所當務。皆告之言要須契悟。開悟之說。不出于禪。我於是時則愿學焉。師出仙洲。我寓潭上。一嶺間之。但有瞻仰。丙寅之秋。師來拱辰。(巖名)乃獲從容笑語日親。一日焚香。請問此事。師則有言。決定不是。始知平生浪自苦辛。去道日遠。無所問津。未及一年。師以謗去。我以行役。不得安住。往還之間。見師者三。見必疑留。朝夕咨參。師亦喜我。為說禪病。我亦感師。恨不速證。別其三月。中秋一書。已非手畢。知疾可虞。前日僧來。為欲往見。我喜作書曰此良便。書已遣矣。僕伕遄言。同舟之人。告以訃傳。我驚使呼。問以何故。嗚呼痛哉。何奪之遽。恭惟我師具正論知。㤢我未悟。一莫能窺。揮金辦供。泣于靈位。稽首如空。超諸一切。
直指之宗。單明己躬下一段大事。如槃走珠。不留影跡。為宗匠者。臨生死之際。談笑決別。書偈而去故使公卿嘆慕。吐辭嗟悼。昭垂萬古。或曰。今之寂寥無有何哉。曰。佛法隱顯有時。若使總與么去。胡為奇異哉。具頂眼者。豈以今之寂寥而議耶。
任觀察。傾心內典。遍參知識。每嘆曰。余幸得為人。而形體不全。及不識所生父母。
【現代漢語翻譯】 現代漢語譯本： 公奠以文說：『我過去跟隨老師學習，閱讀《易經》、《論語》、《孟子》，探究古人成為聖人的原因。我既不自量力，想要達到他們的境界，卻發現道路斷絕，途徑阻塞，最終無法貫通。於是我向年長的人請教，詢問當前應該做什麼，他們都告訴我關鍵在於契合領悟。而開悟的說法，都離不開禪。我那時就希望學習禪。老師從仙洲來，我住在潭上，只隔著一座山嶺，只能瞻仰。丙寅年秋天，老師來到拱辰（巖名），我才得以從容地與老師親近交談。一天，我焚香，向老師請教這件事。老師說：『決定不是這樣的。』我這才知道平生白白地自討苦吃，離道越來越遠，無處可以問津。不到一年，老師因為誹謗離開，我因為公務出行，不能安穩地居住。往來期間，見過老師三次，每次都想留下，早晚向老師請教。老師也很喜歡我，為我講解禪病的弊端。我也感激老師，遺憾自己不能迅速證悟。與老師分別三個月后，中秋節收到一封信，已經不是老師親筆所寫，知道老師的病情令人擔憂。前幾天僧人來，說要前去拜見老師，我高興地寫信說這是個好機會。信已經派人送走了，送信的人很快回來，同船的人告訴我老師去世的訊息。我驚慌地叫住他，問他原因。唉，多麼悲痛啊！為什麼奪走得這麼快！恭敬地想到我的老師具備正確的理論知識，只是我愚鈍沒有開悟，一點都不能領會。我拿出錢財辦理祭祀用品，在老師的靈位前哭泣，磕頭如同空無。老師超越了一切。』
『直指禪宗，只是明白自己身下一段大事，如同在盤子上滾動的珠子，不留下任何痕跡。作為宗師的人，在面臨生死之際，談笑告別，寫下偈語離去，所以讓公卿們歎服羨慕，吐出言辭悲傷哀悼，永遠流傳下去。』有人說：『現在寂寥無聲，什麼都沒有，這是為什麼呢？』回答說：『佛法隱沒和顯現都有時機。如果總是那樣，又有什麼奇異的呢？』具備頂上眼睛的人，難道會因為現在的寂寥而議論嗎？
任觀察，傾心於佛經，遍訪知識，常常嘆息說：『我幸運地得到了人身，但是形體不完整，並且不認識我的親生父母。』
【English Translation】 English version: Gong Dian's eulogy said: 'In the past, I followed teachers to study, reading the 'Book of Changes,' 'Analects,' and 'Mencius,' exploring the reasons why the ancients became sages. I, without self-awareness, wanted to reach their realm, but found the road cut off and the path blocked, ultimately unable to penetrate. So I consulted elders, asking what I should do now, and they all told me that the key lies in matching understanding. And the sayings of enlightenment are inseparable from Chan (Zen). At that time, I hoped to learn Chan. The teacher came from Xianzhou (a mythical island), and I lived on the Tan (pool), separated only by a mountain ridge, only able to look up to him. In the autumn of Bingyin year, the teacher came to Gongchen (rock name), and I was able to calmly talk closely with the teacher. One day, I burned incense and asked the teacher about this matter. The teacher said: 'It is definitely not like this.' Only then did I realize that I had been toiling in vain all my life, getting farther and farther away from the Dao (path), with nowhere to inquire. In less than a year, the teacher left because of slander, and I could not live in peace because of official duties. During my travels, I saw the teacher three times, each time wanting to stay and consult him morning and night. The teacher also liked me and explained the drawbacks of Chan sickness. I was also grateful to the teacher, regretting that I could not quickly attain enlightenment. Three months after parting with the teacher, I received a letter in the Mid-Autumn Festival, which was no longer written by the teacher himself, knowing that the teacher's condition was worrying. A few days ago, a monk came and said he wanted to visit the teacher. I happily wrote a letter saying it was a good opportunity. The letter has been sent, and the messenger quickly returned, telling me that the teacher had passed away. I panicked and stopped him, asking him the reason. Alas, how painful! Why was he taken away so quickly! Respectfully thinking of my teacher, who possessed correct theoretical knowledge, but I was dull and unenlightened, unable to comprehend at all. I took out money to prepare sacrificial offerings, weeping before the teacher's spirit tablet, kowtowing as if in emptiness. The teacher transcended everything.'
'The Direct Pointing Zen school only understands the great matter under one's own body, like a pearl rolling on a plate, leaving no trace. A master, when facing life and death, bids farewell with laughter, writes a verse and leaves, so that the officials admire and envy, utter words of sorrow and lament, and pass it on forever.' Someone said: 'Now there is silence and nothing, why is this?' The answer is: 'The concealment and manifestation of the Buddha-dharma have their times. If it is always like that, what is so strange?' Those who have eyes on the top of their heads, would they discuss it because of the current silence?
Inspector Ren, devoted to Buddhist scriptures, visited knowledgeable people everywhere, and often sighed: 'I am fortunate to have obtained a human body, but my form is incomplete, and I do not know my biological parents.'
想前世輕賤於人。招此報應。遂發心。遇休沐日屏絕人事。燒香禮佛。刺血寫華嚴經。每字三拜。愿來生。識所生父母。忽一日有相訪。任出遲。客怒曰。人客及門。何故不出。任笑曰。在家寫一卷赦書。客問其故。任以實對。遂取經示之曰。此閻羅老子。面前吃鐵捧底赦書。客竦然回家。亦寫一都(野錄)。
少林松禪師。住凈慈日。西山真公德秀。入其室問曰。世人請僧誦經。有據乎。師曰。佛書可以煅心煉性。定慧因之而生。金剛。楞嚴。圓覺。法華。先德誦之證道。聞見俱獲饒益矣。
西山真公。問僧六波羅蜜。菩薩修行之漸。必有理在。僧曰。此六波羅蜜。分為前後。由遠離以至精進。由禪定以造智慧。俱有漸次階級。猶聖門教人。以下學為本。然後可以上達。亦此理也。公喜之。乃曰。今所謂前之三者。猶充實之謂美。充實光輝之謂大。后之三者。大而化之。之謂聖。聖而不可知。之謂神。某疇昔。喜釋典。近與李公晦言之。公晦曰。道莫大乎仁義。公取于異學奚取焉。吾為公晦發一笑。
古今仁義之說。孰不醞藉醇全。果能於一仁字上。體得分明。便見與六波羅蜜。洞然一貫。佈施持戒仁之端也。有能一日。用其力于仁矣乎。公舉問。此非特欲人先六法之備。而求仁之方。尤不可緩
【現代漢語翻譯】 現代漢語譯本： 想是因為前世輕賤於人，才招致這樣的報應。於是發心，遇到休息的日子就謝絕一切人事，燒香禮佛，刺血書寫《華嚴經》，每寫一個字就三拜。愿來生能夠認識自己的父母。忽然有一天有人來拜訪，任某因為寫經沒有及時出去迎接。客人憤怒地說：『客人已經到了門口，為什麼不出來？』任某笑著說：『在家寫一卷赦書。』客人問他原因，任某如實相告，於是拿出經書給他看，說：『這可是閻羅老子面前吃鐵棒的赦書。』客人驚恐地回家，也抄寫了一部（《野錄》）。 少林松禪師住在凈慈寺的時候，西山真公德秀到他的房間請教說：『世人請僧人誦經，有依據嗎？』禪師說：『佛書可以用來鍛鍊心性，定慧因此而生。像《金剛經》、《楞嚴經》、《圓覺經》、《法華經》，過去的先德誦讀這些經典而證悟得道，聞聽和閱讀都能獲得饒益。』 西山真公問僧人關於六波羅蜜（Six Pāramitās，六種到達彼岸的方法），菩薩修行的漸進過程，必定有其道理。僧人說：『這六波羅蜜，分為前後。從遠離（惡行）到精進（修行），從禪定到生髮智慧，都有漸進的階級。就像聖人教導人，以下學為根本，然後才能上達，也是這個道理。』真公聽了很高興，於是說：『現在所說的前面的三種（佈施、持戒、忍辱），就像充實內在，稱之為美；充實而光輝，稱之為大。後面的三種（精進、禪定、智慧），廣大而能化育，稱之為聖；聖妙而不可測度，稱之為神。我過去喜歡佛典，最近和李公晦談論這件事，公晦說：『道沒有比仁義更大的了，你從異端邪說中取什麼呢？』我為公晦的說法一笑。』 古往今來關於仁義的說法，哪一個不是蘊含豐富而純粹完備的呢？如果能夠在一個『仁』字上，體會得分明，便會發現它與六波羅蜜是洞然貫通的。佈施和持戒是仁的開端。有誰能夠有一天，把力量用在仁上呢？』真公舉出這個問題，這不僅僅是想要人們先具備六法，而且尋求仁的方法，尤其不可懈怠。
【English Translation】 English version: He thought that in his previous life he had been disrespectful to others, which led to this retribution. Therefore, he resolved to abstain from worldly affairs on his days off, burn incense, worship the Buddha, and write the Avataṃsaka Sūtra (Flower Garland Sutra, 華嚴經) in his own blood, bowing three times for each character written. He wished to recognize his parents in the next life. One day, someone came to visit, but Ren was late in greeting him because he was writing the sutra. The guest angrily said, 'A guest has arrived at the door, why don't you come out?' Ren smiled and said, 'I am writing a letter of pardon at home.' The guest asked him the reason, and Ren told him the truth, then showed him the sutra, saying, 'This is a letter of pardon that even Yama (閻羅, the King of Hell) must respect.' The guest was frightened and went home, also copying a volume (from Yelu 野錄). When Chan Master Song of Shaolin Monastery resided at Jingci Temple, Zhen Gong Dexiu of Xishan visited his room and asked, 'Is there a basis for people to invite monks to recite sutras?' The Master said, 'Buddhist scriptures can be used to temper the mind and nature, from which samādhi (定, concentration) and prajñā (慧, wisdom) arise. The Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra, 金剛經), Śūraṅgama Sūtra (楞嚴經), Yuanjue Sutra (圓覺經), and Lotus Sūtra (法華經) were recited by past virtuous individuals who attained enlightenment. Hearing and reading them both bring abundant benefits.' Zhen Gong of Xishan asked a monk about the Six Pāramitās (六波羅蜜, Six Perfections), the gradual process of a Bodhisattva's practice, and whether there was a principle behind it. The monk said, 'These Six Pāramitās are divided into before and after. From distancing oneself (from evil deeds) to diligence (in practice), from dhyāna (禪定, meditation) to the arising of wisdom, there are gradual stages. Just as sages teach people to take learning from below as the foundation, and then one can reach higher levels, the principle is the same.' Zhen Gong was pleased and said, 'The first three (dāna, śīla, kṣānti) are like enriching the inner self, which is called beauty; enriching and shining, which is called greatness. The latter three (vīrya, dhyāna, prajñā) are vast and transformative, which is called sage; sage and unfathomable, which is called divine. I used to like Buddhist scriptures, and recently discussed this with Li Gonghui, who said, 'There is no greater way than benevolence and righteousness, what do you take from heterodox teachings?' I laughed at Li Gonghui's statement.' Of all the discussions about benevolence and righteousness throughout history, which one is not rich and complete? If one can clearly understand the meaning of 'benevolence', one will see that it is clearly connected to the Six Pāramitās. Giving and upholding precepts are the beginning of benevolence. Who can, for even one day, put their effort into benevolence?' Zhen Gong raised this question, which is not only about wanting people to first have the six practices, but also about seeking the method of benevolence, which should not be delayed.
於此。今自充實光輝。至於聖而不可知之神。此猶菩薩入于初地。次第勤修。乃至充足如來智慧。廣大所趣。公晦何能知此。公久游諸老宿門庭。參致多聞之益。如為徑山三塔記云。權形雖謝。真體弗移。非章句儒所能道。公晦欲掩其所不知。誠可發公一笑。
開國侍郎楊公圭。舉大智度論云。如來臨般涅槃時。告阿難言。十二部經。汝當流通。告優婆離。一切律戒。汝當受持。優婆離。語阿難言。汝是守護法藏者。當問佛未來要事。於是同往。問佛四條事。第四問。惡性車匿。如何共住。佛云。惡性比丘。以梵檀持之。唐言默擯。擯者敬而遠之之意。黃庭堅云。萬言萬當。不如一默。此處惡性比丘之道也。或問。此等車匿何以處之。曰當學須菩提。曰何謂也。須菩提住虛空也。若有嫌我立者。我當終日端坐不起。嫌我坐者。我當竟日立不移處。一念不生。諸法無諍。此亦梵檀之彷彿也。
丞相履齋吳公潛書。示楓亭接待寺。昔文殊師利。告釋迦老子曰。我初入不思議三昧。繫心一緣。若久習成就。更無他想。當與定俱。此係心一緣。乃成佛作祖之階梯也。釋迦老子。住世四十九年。凡幾會說法。于言下得度。惟八歲女子與屠兒。似此頓悟。非是容易。雖文殊菩薩。尚自繫心一緣。習熟而成就。況以下根
【現代漢語翻譯】 現代漢語譯本：
在此。如今（佛）自身充實光輝，達到了聖妙而不可測知的境界。這好比菩薩進入初地（菩薩修行階位的第一階段），次第勤奮修行，最終圓滿如來（佛的稱號）的智慧，達到廣大的目標。公晦（人名）怎麼能理解這些呢？你長期在各位老修行者的門下，獲得了許多見聞上的益處，比如你為徑山三塔寫的記中說：『權宜示現的形體雖然消失了，真實的本體卻不會改變。』這不是隻會咬文嚼字的儒生所能說出的。公晦想要掩蓋他所不瞭解的，實在讓人想笑。
開國侍郎楊公圭，引用《大智度論》（佛教論書）說：『如來（佛的稱號）臨近般涅槃（佛教指圓寂）時，告訴阿難（佛的十大弟子之一）說：『十二部經（佛教經典分類），你應該流通。』告訴優婆離（佛的弟子，持戒第一）說：『一切律戒，你應該受持。』優婆離告訴阿難說：『你是守護法藏的人，應當問佛未來重要的事。』於是他們一同前往，問佛四件事。第四個問題是：『對於惡性的車匿（佛的侍者），應該如何相處？』佛說：『對於惡性比丘，用梵檀（佛教用語，意為沉默擯棄）來對待他。』用唐朝的話說就是『默擯』，擯棄的意思是尊敬他但遠離他。』黃庭堅說：『說一萬句都說對了，不如沉默不語。』這就是對待惡性比丘的方法。有人問：『對於這樣的車匿應該如何處置？』回答說：『應當學習須菩提（佛的十大弟子之一）。』問：『怎麼說呢？』（回答說）須菩提安住在虛空中。如果有人嫌我站立，我就整天端坐不起；如果有人嫌我坐著，我就整天站立不動。一念不生，諸法沒有爭執。這也就是梵檀的類似做法了。
丞相履齋吳公潛寫信，給楓亭接待寺（寺廟名）。過去文殊師利（菩薩名）告訴釋迦老子（釋迦牟尼佛的俗稱）說：『我最初進入不可思議三昧（佛教禪定的一種），將心專注於一個對象。如果長期練習成就，就不會有其他的想法，（這種禪定）就會與定力同在。』這種將心專注於一個對象，是成佛作祖的階梯。釋迦老子住世四十九年，總共舉行過多少次說法，在言語之下得到度化的，只有八歲女子和屠夫。像這樣頓悟，不是容易的事。即使是文殊菩薩，尚且要將心專注於一個對象，練習純熟才能成就，更何況是下等根器的人呢？
【English Translation】 English version:
Here. Now, (the Buddha) himself is filled with light and glory, reaching the sacred and unknowable state. This is like a Bodhisattva entering the first Bhumi (the first stage of a Bodhisattva's practice), diligently cultivating step by step, and finally perfecting the wisdom of the Tathagata (an epithet of the Buddha), reaching a vast goal. How can Gong Hui (a person's name) understand these things? You have long been in the halls of various old practitioners, gaining many benefits in terms of knowledge, such as in the record you wrote for the Three Pagodas of Jingshan, saying: 'The expediently manifested form may disappear, but the true essence does not change.' This is not something that a Confucian scholar who only knows how to interpret texts can say. Gong Hui wants to cover up what he does not understand, which is truly laughable.
Yang Gonggui, the Opening State Vice Minister, quoted the Mahaprajnaparamita Shastra (a Buddhist treatise), saying: 'When the Tathagata (an epithet of the Buddha) was about to enter Parinirvana (Buddhist term for passing away), he told Ananda (one of the Buddha's ten great disciples): 'You should circulate the twelve divisions of scriptures (a classification of Buddhist scriptures).' He told Upali (a disciple of the Buddha, foremost in upholding the precepts): 'You should uphold all the precepts.' Upali told Ananda: 'You are the guardian of the Dharma treasury, you should ask the Buddha about important future matters.' So they went together and asked the Buddha four questions. The fourth question was: 'How should we deal with the evil-natured Channa (the Buddha's attendant)?' The Buddha said: 'Treat the evil-natured Bhikkhu with Brahmanda (a Buddhist term meaning silent expulsion).' In Tang language, it is 'silent expulsion,' which means respecting him but staying away from him.' Huang Tingjian said: 'Ten thousand words spoken correctly are not as good as silence.' This is the way to deal with evil-natured Bhikkhus. Someone asked: 'How should we deal with such a Channa?' The answer is: 'We should learn from Subhuti (one of the Buddha's ten great disciples).' Asked: 'What do you mean?' (The answer is) Subhuti abides in emptiness. If someone dislikes me standing, I will sit still all day; if someone dislikes me sitting, I will stand still all day. Not a single thought arises, and there is no dispute among all dharmas. This is also a similar practice to Brahmanda.
Prime Minister Lu Zhai Wu Gongqian wrote a letter to Fengting Reception Temple (the name of a temple). In the past, Manjushri (a Bodhisattva) told Shakya Laozi (a common name for Shakyamuni Buddha): 'When I first entered the inconceivable Samadhi (a type of Buddhist meditation), I focused my mind on one object. If I practice it for a long time and achieve it, I will have no other thoughts, and (this meditation) will be with the power of concentration.' This focusing of the mind on one object is the ladder to becoming a Buddha and an ancestor. Shakya Laozi lived in the world for forty-nine years, and how many times did he preach? Only an eight-year-old girl and a butcher were enlightened by his words. Such sudden enlightenment is not easy. Even Manjushri Bodhisattva still needs to focus his mind on one object and practice it until he is proficient to achieve it, let alone those of inferior capacity?
器乎。所謂繫心一緣。如日觀月觀。(反音)眉間毫相。與鼻準白之類。事雖淺近。理實幽微。如趙州云。老僧十二時。惟粥飯是雜用心。此外是繫心之一緣之時也。偽山問懶安。汝十二時。當作何務。安云牧牛。溈云。作么生牧。安云。一回入草去。驀鼻曳將來。後來純熟放去。食人苗稼。亦自不知。此係心之一緣之效驗也。爾後尊宿。又生巧妙方便。令學者看個話頭。如狗子佛性。麻三斤。乾屎橛。青州布衫。鎮州蘿葡。庭前柏樹子之類。都是理路不通處。教人取次看一則。看來看去。疑來疑去。十二時中。常不放舍。忽然解拆。不到心神悶絕之際。摸索不著。鼻孔噴地一下。即是當人安身立命處。此皆繫心一緣之證據也。此寺僧徒。戒行嚴潔。轉讀經文。懺禮神佛。通宵四起。志在不令兩脅附席。蓋夫禪教律剎之所希有。亦謂精進矣。有此镃基。更能趲上一層。繫心一緣。習定生慧。則人人是佛。是菩薩。自家現成公案。不用借地珍寶。聞張鋪席。可惜只就有為法上過了一生。縱然以今世持戒福德。來世不失人身。又重作家計。脫殼入殼。何時休歇。萬一有少差跌。永劫扶頭不起。所謂此身不向今生度。更向何生度此身。此語最為悲切。履齋老子。未能自度。先愿度人。適赴貶所。借宿此寺。又值連雨寸步不行
【現代漢語翻譯】 現代漢語譯本： 這是否就是所謂的『繫心一緣』呢？就像觀日、觀月（梵音）以及眉間白毫相、鼻尖白色的觀想等等。這些事情雖然看似淺顯，但其中的道理卻非常深奧微妙。就像趙州禪師所說：『老僧我一天十二個時辰，唯有吃飯喝粥是雜用心，除此之外，都是繫心於一緣的時候。』溈山禪師問懶安禪師：『你一天十二個時辰，都在做什麼呢？』懶安禪師回答說：『牧牛。』溈山禪師問：『怎麼牧呢？』懶安禪師回答說：『有時牛跑到草叢裡去了，我就抓住牛鼻子把它拉回來。後來馴熟了，就放它去，即使它吃了別人的莊稼，自己也不知道。』這就是繫心一緣的效驗啊！後來的尊宿大德們，又生出巧妙的方便法門，讓學人蔘看話頭，例如『狗子有佛性嗎？』、『麻三斤』、『乾屎橛』、『青州布衫』、『鎮州蘿蔔』、『庭前柏樹子』等等，這些都是理路講不通的地方，教人隨便選取一個來參看。看來看去，疑來疑去，十二個時辰中，常常不放下。忽然解開了，不到心神困悶到極點，摸索不著的時候，鼻孔里突然噴地一聲，那就是當人安身立命的地方。這些都是繫心一緣的證據啊！ 這座寺廟的僧眾，戒律嚴謹清凈，誦讀經文，懺悔禮拜神佛，通宵達旦，立志不讓身體靠在床上休息。這實在是禪、教、律寺院中所罕見的，也可以說是非常精進了。有了這樣的基礎，如果能更上一層樓，繫心一緣，通過習定而生智慧，那麼人人都是佛，都是菩薩，自家現成的公案，不用向外尋求珍寶。聽說張某人只是爲了鋪設床鋪，可惜一生都在有為法上度過。縱然以今世持戒的福德，來世不失人身，又重新操持家業，脫離一個殼又進入另一個殼，何時才能休止呢？萬一稍有差錯，永劫都難以翻身。所以說：『此身不向今生度，更向何生度此身？』這句話最為悲切。履齋老先生，未能自度，卻先想度人，恰好被貶謫到貶所，借宿在這座寺廟裡，又遇到連日下雨，寸步難行。
【English Translation】 English version: Is this what is called 'focusing the mind on one object' (繫心一緣, xì xīn yī yuán)? Like contemplating the sun, contemplating the moon (using the Sanskrit pronunciation), and visualizing the white hair between the eyebrows (眉間毫相, méi jiān háo xiàng) and the white tip of the nose (鼻準白, bí zhǔn bái). These matters, though seemingly simple, contain profound and subtle principles. It's like what Zen Master Zhao Zhou (趙州, Zhào Zhōu) said: 'This old monk, throughout the twelve periods of the day, only uses a scattered mind for eating porridge and rice; other than that, it's all times of focusing the mind on one object.' Zen Master Wei Shan (溈山, Wéi Shān) asked Zen Master Lan An (懶安, Lǎn Ān): 'What do you do throughout the twelve periods of the day?' Lan An replied: 'Herding the ox.' Wei Shan asked: 'How do you herd it?' Lan An replied: 'Sometimes it goes into the grass, and I grab its nose and pull it back. Later, when it's well-trained, I let it go, and even if it eats other people's crops, it doesn't know it.' This is the effect of focusing the mind on one object! Later venerable masters created skillful expedient methods, instructing students to contemplate a topic of inquiry (話頭, huà tóu), such as 'Does a dog have Buddha-nature (狗子佛性, gǒu zi fó xìng)?', 'Three pounds of flax (麻三斤, má sān jīn)', 'A dried dung stick (乾屎橛, gān shǐ jué)', 'Qingzhou cloth shirt (青州布衫, qīng zhōu bù shān)', 'Zhenzhou turnip (鎮州蘿葡, zhèn zhōu luó bo)', 'The cypress tree in front of the courtyard (庭前柏樹子, tíng qián bǎi shù zǐ)', etc. These are all places where reasoning cannot penetrate, teaching people to casually pick one to contemplate. Contemplating it again and again, doubting it again and again, constantly not letting go of it throughout the twelve periods of the day. Suddenly unraveling it, when the mind and spirit are exhausted to the extreme, unable to grasp it, suddenly a 'poof' comes from the nostrils, that is the place where the person establishes their life. These are all evidence of focusing the mind on one object! The monks of this temple are strict and pure in their precepts, reciting scriptures, repenting and bowing to deities and Buddhas, rising up throughout the night, determined not to let their sides rest on the bed. This is truly rare in Chan (禪, Chán), Teaching (教, Jiào), and Vinaya (律, Lǜ) monasteries, and can be said to be very diligent. With this foundation, if they can go one step further, focusing the mind on one object, cultivating samadhi (定, dìng) to generate wisdom (慧, huì), then everyone is a Buddha, everyone is a Bodhisattva, their own inherent public case (公案, gōng àn), without needing to borrow treasures from elsewhere. Hearing that Zhang (張, Zhāng) is only concerned with setting up his bed, it's a pity that he spends his whole life on conditioned dharmas (有為法, yǒu wéi fǎ). Even if he uses the merit of upholding precepts in this life, he will not lose his human body in the next life, and will start a family business again, leaving one shell and entering another shell, when will he ever rest? If there is even a slight mistake, he will never be able to get up for countless eons. Therefore, it is said: 'If this body is not liberated in this life, in what life will this body be liberated?' This saying is most sorrowful. Old Master Lü Zhai (履齋, Lǚ Zhāi) has not been able to liberate himself, but first wants to liberate others, and happened to be demoted to his place of exile, lodging in this temple, and also encountered continuous rain, unable to move an inch.
。未免於浮圖三宿桑下。不能無眷眷之情。因書此以傚法施云。
吳公之道末弟時。常從有道衲子。扣激此事。既而魁相天下。猶未忘夙習。是層臺起于累土。寸心繫於一緣。故其機語圓熟。如夜明之珠。和光吐出。俾趍正見。碎其鐵關。豈流俗造次得失軒輊而議之。蓋亦疏矣。抱道之士。覽此當具頂眼。可為龜鑑初學也。
侍郎尤公延之曰。祖師以前。無住持事。其後應世行道。迫不得已。然居則蓬華取蔽風雨。食則粗糲取充飢餒。辛苦憔悴。有不堪其憂。王公大人。至有愿見而不可得者。故其所建立。皆磊磊落落。驚天動地。後世不然。高堂廣廈。美衣豐食。頤指如意。於是波旬之徒。始洋洋然動其心。趑趄權門。搖尾乞憐。甚者巧取豪奪。如正晝攫金。不復知世間有因果事然。妙喜此書。豈特為博山設。其拈盡諸方自來習氣。不遺毫髮。如飲倉公上池之水。洞見肝腑。若能信受奉行。安用別求佛法。今也祖庭秋晚。間有持操。有利於時而便於物者。有過而無功者。若縱之奢佚。則不濟矣。實為利害。尸其位者。切冀不倦悲願。使進善之途開明。任眾之道益大。庶幾後生晚輩。不謀近習。各懷遠圖。豈不為吾道之利濟乎。
宋之有國公卿士夫。參叩宿德。或歷三五朝代。機緣位貌。不復編次紀
【現代漢語翻譯】 現代漢語譯本：未能免於像浮圖（指僧侶）一樣在桑樹下寄宿三晚的命運，心中難免有眷戀之情。因此寫下這些文字，傚法佛陀的法施。
吳公之道最小的弟弟時常跟隨有道的僧人探討此事。後來吳公位居宰相，仍然沒有忘記過去的修行。這就像高臺是從一筐筐泥土堆積起來的，寸心維繫于最初的因緣。所以他的禪機話語圓融成熟，如同夜明珠一般，含蓄地散發光芒，使人趨向正見，粉碎思想的牢籠。這豈是那些平庸之輩能夠隨意評論其得失高下的？這樣評論就太疏遠了。有道之士，看到這些文字應當具備敏銳的眼光，可以作為初學者的借鑑。
侍郎尤公延之說：『祖師以前，沒有住持寺院的事情。後來爲了應世行道，迫不得已才住持寺院。然而居住的房屋簡陋得只能遮蔽風雨，吃的食物粗糙得只能充飢。生活困苦，令人擔憂。王公大臣，甚至有想見祖師一面都不可得的。所以他們所建立的，都是光明磊落，驚天動地的事業。後世卻不是這樣，高大的房屋，寬敞的廳堂，華麗的衣服，豐盛的食物，頤指氣使，隨心所欲。於是魔王的眷屬，開始蠢蠢欲動，動搖他們的心志，在權貴之門前徘徊，搖尾乞憐。更有甚者，巧取豪奪，如同在光天化日之下搶奪金錢，不再知道世間有因果報應這件事了。妙喜（指大慧宗杲禪師）的這本書，難道僅僅是為博山（指博山和尚）而寫的嗎？它徹底揭示了各方自來的習氣，不遺漏絲毫。如同飲用倉公上池的水，能夠洞察人的肝臟和肺腑。如果能夠信受奉行，哪裡還需要另外尋求佛法？如今祖庭已經到了秋天，偶爾有能夠保持操守的人，他們所做的事情，有利於時勢，方便於大眾；也有人犯了過錯，卻沒有功勞。如果放縱他們奢侈安逸，那就沒有希望了。這實在是關係到利害的大事。那些身居其位的人，希望他們不要厭倦悲憫的願望，使走向善良的道路更加開明，任用賢能的途徑更加寬廣。這樣或許後來的年輕人，就不會只圖眼前的利益，而是各自懷有長遠的打算。這難道不是對我們佛道的有利幫助嗎？』
宋朝的王公貴族和士大夫，參訪求教於有德行的老僧，有的經歷了三五個朝代，他們的機緣和地位容貌，無法一一編纂記載。
【English Translation】 English version: Unable to avoid the fate of lodging under a mulberry tree for three nights like a Bhikkhu (Buddhist monk), one cannot help but have lingering affections. Therefore, I write this to emulate the Dharma-giving of the Buddha.
When Wu Gongzhidao's youngest brother was young, he often followed virtuous monks to discuss this matter. Later, when Wu Gong became the prime minister, he still did not forget his past practice. This is like a high platform built from baskets of earth, a heart tied to a single original cause. Therefore, his Chan (Zen) sayings are perfect and mature, like a pearl that shines in the night, emitting light subtly, leading people towards right view, and shattering the prison of thought. How can ordinary people casually comment on its gains and losses? Such comments would be too distant. Those who embrace the Dao (the Way), upon seeing these words, should have keen eyes and can use them as a mirror for beginners.
The Vice Minister You Gongyan said: 'Before the ancestral teachers, there was no matter of residing in monasteries. Later, in order to respond to the world and practice the Way, they were forced to reside in monasteries. However, the houses they lived in were so simple that they could only shelter from the wind and rain, and the food they ate was so coarse that it could only fill their stomachs. Life was hard and worrying. Even princes and ministers could not meet the ancestral teachers. Therefore, what they established were all upright and earth-shattering undertakings. Later generations are not like this. They live in tall buildings and spacious halls, wear beautiful clothes, eat rich food, and act as they please. Therefore, the followers of Mara (the demon), began to stir and shake their minds, lingering at the gates of the powerful, wagging their tails and begging for pity. Even worse, they seize by trickery and plunder, like snatching gold in broad daylight, no longer knowing that there is such a thing as cause and effect in the world. Is Miaoxi's (referring to Zen Master Dahui Zonggao) book only written for Boshan (referring to Monk Boshan)? It thoroughly reveals the habits of all parties, without omitting a single hair. It is like drinking the water of Cang Gong's upper pond, able to see the liver and lungs of a person. If one can believe and practice it, where else would one need to seek the Buddha Dharma? Now the ancestral garden has reached autumn, and occasionally there are people who can maintain their integrity. What they do is beneficial to the times and convenient for the masses; there are also those who make mistakes but have no merit. If they are allowed to be extravagant and comfortable, then there is no hope. This is really a matter of great importance. Those who are in positions of authority, I hope they will not tire of their compassionate vows, so that the path to goodness will be more open, and the way to employ talents will be broader. In this way, perhaps the later young people will not only seek immediate benefits, but will each have long-term plans. Wouldn't this be beneficial to our Buddhist path?'
The princes, nobles, and scholars of the Song Dynasty consulted virtuous old monks, some of whom had experienced three or five dynasties. Their opportunities, positions, and appearances cannot be compiled and recorded one by one.
錄。以明神交道合。豈悠悠者所議。所謂人能弘道。道藉人弘。人而不為。吾末如之何也。已矣。然此錄。有所不盡。俟秉黃狐筆而續之。為初進䇿發云爾。
歷朝釋氏資鑒卷第十一 卍新續藏第 76 冊 No. 1517 歷朝釋氏資鑒
歷朝釋氏資鑒卷第十二
閩扆峰沙門 熙仲 集
大元昌運 國朝肇造區宇。奄有四方。 太祖聖武皇帝。握乾符而起朔土。以神武而膺帝圖。 太宗皇帝。列聖相承。以成大業。殄滅殘金。平定汴蔡。撫安中原。
世祖聖德神功文武皇帝。渡江之後。蓋將深入。乃聞國中重以僉軍之擾。黎庶驚駭。驲騎馳歸。宗盟推載。以 世祖皇帝。乃 太祖皇帝嫡孫之中。 先皇母弟之列。以賢為長。止於一人。雖在征伐之間。亦有仁愛博施濟眾。實可為天下主。歲庚申四月。即 皇帝位。五月。建年號為中統元年。建元表歲。示人君萬世之傳紀。時書王見天下一家之義。法春秋之正。始體大易之乾元。炳煥 皇猷。權輿治道。內立都省。以總宏綱。外設總司。以平庶政。燕京修營。宮室加號。 上都五年。改為至元八年。建國號曰 大元。蓋易經乾元之義。以明資始之功。天戈南指。命帥遣將。戒以不殺。江南州郡。望風歸附。十三年歲丙子正月。收
【現代漢語翻譯】 現代漢語譯本： 記錄下來，以表明精神上的交往和道義上的契合，這不是平庸之輩所能理解的。正如所說，人能夠弘揚道，道憑藉人來弘揚。如果人不去作為，我又能怎麼樣呢？罷了。然而這份記錄，有所未盡之處，等待著拿起黃狐筆來繼續補充，作為初學者入門的引導。 《歷朝釋氏資鑒》卷第十一 《歷朝釋氏資鑒》卷第十二 閩地扆峰山的沙門熙仲編輯 大元昌運 國家開創廣闊疆域，擁有四方。 太祖聖武皇帝，掌握天命符瑞從北方興起，憑藉神武功績而承受帝王之業。 太宗皇帝，歷代聖賢相承，成就大業。消滅殘餘的金朝勢力，平定汴梁和蔡州，安撫中原地區。 世祖聖德神功文武皇帝，渡過長江之後，本將深入進軍。但聽說國內因為僉軍（徵兵）的擾亂，百姓驚恐害怕，快馬飛奔回去。宗族推舉，因為世祖皇帝是太祖皇帝嫡孫之中，先皇母弟之列，以賢能為長，眾望所歸。即使在征戰期間，也有仁愛之心，廣泛施捨救濟民眾，確實可以成為天下的君主。庚申年四月，即皇帝位。五月，建立年號為中統元年。建立年號，表明人君萬世相傳的紀律，傚法《尚書》王者統一天下的意義，傚法《春秋》的正統，開始體現《周易》的乾元之義，彰顯皇家的謀略，開始治理國家。對內設立都省，來總領綱要，對外設定總司，來管理各項政事。燕京修繕營建，宮室增加稱號。上都五年，改為至元八年。建立國號為大元，取《易經》乾元之義，來表明開創的功績。天子的軍隊向南進發，命令元帥派遣將領，告誡他們不要殺戮。江南的州郡，望風歸順。十三年丙子年正月，收復。
【English Translation】 English version: Recorded to illustrate the spiritual communion and alignment of principles, something that mediocre individuals cannot comprehend. As it is said, people can propagate the Dao (the Way), and the Dao relies on people to be propagated. If people do not act, what can I do? So be it. However, this record is incomplete, awaiting the continuation with a 'yellow fox brush', serving as a guide for beginners. 'Li Chao Shi Shi Zi Jian' (Mirror of Buddhist Affairs Through Dynasties), Volume 11 'Li Chao Shi Shi Zi Jian' (Mirror of Buddhist Affairs Through Dynasties), Volume 12 Compiled by the Shramana (Buddhist monk) Xi Zhong of Yifeng Mountain in Min (Fujian) The Flourishing Fortune of the Great Yuan The nation initiated a vast territory, possessing all directions. Emperor Taizu Shengwu (Holy Martial Emperor), grasped the Mandate of Heaven and rose from the north, inheriting the imperial enterprise through divine martial prowess. Emperor Taizong, successive sages inherited and accomplished great achievements. Annihilated the remaining Jin forces, pacified Bianliang (Kaifeng) and Cai Prefecture, and soothed the Central Plains. Emperor Shizu Shengde Shengong Wenwu (Holy Virtue, Divine Merit, Civil and Martial Emperor), after crossing the Yangtze River, originally intended to advance deeply. However, upon hearing that the country was disturbed by the 'qian jun' (conscription), the people were frightened, and messengers rushed back. The clan recommended, because Emperor Shizu was among the direct descendants of Emperor Taizu, in the line of the Emperor's younger brothers, with virtue as the eldest, and the hope of the people rested on him. Even during the campaigns, he had a heart of benevolence, widely bestowing charity and relieving the people, truly capable of becoming the ruler of the world. In the fourth month of the year Gengshen, he ascended the throne. In the fifth month, he established the reign title as the first year of Zhongtong. Establishing the reign title, demonstrating the discipline of the ruler passed down through generations, emulating the meaning of the 'Book of Documents' that the king unifies the world, emulating the orthodoxy of the 'Spring and Autumn Annals', and beginning to embody the meaning of 'Qian Yuan' (the Creative Principle) in the 'Book of Changes', highlighting the imperial strategies and initiating the governance of the country. Internally, the Capital Secretariat was established to oversee the main principles, and externally, the General Administration was set up to manage various political affairs. Yanjing (Beijing) was repaired and constructed, and the palace was given additional titles. In the fifth year of Shangdu, it was changed to the eighth year of Zhiyuan. The national title was established as 'Da Yuan' (Great Yuan), taking the meaning of 'Qian Yuan' from the 'Book of Changes' to demonstrate the merit of creation. The Son of Heaven's army marched south, ordering the marshals to dispatch generals, warning them not to kill. The prefectures and counties of Jiangnan surrendered upon seeing the wind. In the first month of the year Bingzi in the thirteenth year, it was recovered.
宋南北混一。天成地平。上應天心。下慰民望。大哉乾元。至哉坤元。為民父母。 神武一奮。疆宇泰恢。天地覆載之間。悉歸一洪化。日月照臨之所。皆彼□容光。蓋一念之仁。有以基也。洪惟 娑婆世主。佛心天子。自剎帝利種以流芳。直至今 大元而續焰。金枝而枝枝挺秀。玉葉而葉葉相承。法輪大轉于支那。 帝日長輝于震旦。光融沙界。涼蔭蒼生。內立 帝師。為舟航於法海。外設僧統。乃撫治于教門。故我 仁宗皇帝。聖旨頒行。天下各路。建立 帝師殿。高文廟五尺。則加號曰 皇天之下。一人之上。開敷宣文。輔治大聖。至德普覺。真智祐國。如意大寶法王。西天佛子大元帝師。以彰其尊師重法也。天下寺院裡。祝糧休納。差彼體當 歷朝遣使馳驛降香。遍行天下寺院裡。開讀大藏經文。佈施齋料。有司準給。專為告 天祝 壽。以表其敬僧弘教也。
聖旨節該。凡有重刑至死者。如府州審問獄成。便行斷決。死者不可復生。斷者不可復續。案牘繁冗。須臾決判萬一差誤人命。悔將何及。 朕實矜憐。今後凡有死刑。審覆無疑。呈省聞 奏。待報斷決。雖堯仁如天。亦不過是。其崇儒也。立國子監。置大學。免一切差發。天下之士心歸焉。其恤民也。置按察司。選擇官吏。勸課農桑。問民疾苦
。天時災旱。腹裡則減免包銀絲綿。江南則減憂稅秋糧。天下之民心歸焉。其恤軍也。遠征陣亡子弟。承襲以爵。家口贍以月糧。天下之軍心歸焉。以至商稅三十分取一。深得古人什一之制。孝子節婦之旌賞。遊手好閒之懲勸。靡所不周也。
大元肇興。間世英武。席掩八方。囊括四海。東至日出之晹谷。西至日昧之虞淵。寸地尺天。皆入版圖。人心歸之。天命歸之。九流樂業。萬國謳歌。自辟以來。實未之有也。 得一混一三千大千世界。而統御 金輪。 大元至元。百億萬億年華。而延洪 寶曆。容摭事實。鋟梓流通。 自堯甲辰即位。至 大元元統二年歲甲戌。凡三千六百九十二年。計六十二週甲子。
舊都通玄關北。有永安寺。廢盡惟塔存焉。其石刻釋迦舍利塔。大遼壽昌二年三月十五日。顯密圓通法師道㲀造。內有舍利戒珠二十粒。香泥小塔二千。及陀羅經五部。兵火蕪沒。凈夜屢放光明。奉御禿列。奏其祥瑞。有旨開舊塔。石函中有鐵塔。塔內有銅瓶。香水盈滿。色如玉漿。舍利堅圓。燦若金粟。瓶底獲一錢。上鑄至元通寶。乃知聖人制法。預定待時呈顯。即至元八年三月二十五日也。
帝后王臣閱之。愈加崇重。即迎舍利。重立斯塔。而倍增莊嚴焉(文多不盡錄辯偽錄)。
【現代漢語翻譯】 現代漢語譯本：天時不利，發生旱災。朝廷對腹裡地區減免包銀和絲綿的賦稅，對江南地區減免憂稅和秋糧。因此，天下百姓歸心於朝廷。在撫卹軍隊方面，對於遠征陣亡的將士子弟，朝廷給予承襲爵位的待遇，並按月供給其家人口糧。因此，天下軍隊歸心於朝廷。至於商業稅，朝廷只收取三十分之一，這深深地符合古人十分之一的稅制。朝廷對孝子節婦進行表彰獎勵，對遊手好閒之徒進行懲罰勸誡，可謂無所不周。 大元朝建立之初，出現了一位曠世英武的君主。他的勢力席捲四面八方，囊括整個天下。東至太陽升起的暘谷（古代傳說中太陽升起的地方），西至太陽落下的虞淵（古代傳說中太陽落下的地方），每一寸土地都納入了大元的版圖。人心歸順於他，天命也歸順於他。各行各業的人民都安居樂業，萬國都在歌頌大元。自從開天闢地以來，從未有過這樣的盛況。 大元統一了三千大千世界，並以金輪（佛教術語，象徵統治者的權威）進行統治。 愿大元朝的至元年號，能夠延續百億萬億年，洪福綿延，寶貴的歷史得以流傳。因此，我收集事實，將之刊刻印刷，廣為流傳。 從堯帝甲辰年即位，到大元元統二年甲戌年，總共經歷了三千六百九十二年，合計六十二個甲子週期。 舊都通玄關的北面，有一座永安寺。寺廟已經廢棄，只剩下一座塔。塔上刻有石刻釋迦舍利塔，是大遼壽昌二年三月十五日，由顯密圓通法師道㲀建造的。塔內有釋迦舍利戒珠二十粒，香泥小塔二千座，以及陀羅尼經五部。因為兵火戰亂而被埋沒，但在清凈的夜晚卻屢次放出光明。奉御禿列將這一祥瑞上奏朝廷，皇帝下旨開啟舊塔。在石函中發現了一座鐵塔，鐵塔內有一個銅瓶，瓶中盛滿了香水，顏色如同玉漿。舍利堅固圓潤，燦爛如同金色的粟米。在瓶底發現一枚錢幣，上面鑄有『至元通寶』字樣。由此可知，聖人制定法規，預先設定好時機，等待時機成熟便會顯現。這件事發生在至元八年三月二十五日。 帝后王臣閱讀了這些記載，更加崇敬重視。於是迎請舍利，重新建立這座塔，並加倍地裝飾莊嚴。（文中還有很多內容，無法全部記錄，可以參考《辯偽錄》）。
【English Translation】 English version: Due to unfavorable weather conditions and drought, the court reduced the bao yin (silver tax) and silk tax in the capital region, and reduced the worry tax and autumn grain tax in the Jiangnan region. Therefore, the hearts of the people turned to the court. In terms of comforting the army, for the sons and younger brothers of soldiers who died in distant expeditions, the court granted them the treatment of inheriting titles and provided monthly rations to their families. Therefore, the hearts of the army turned to the court. As for the commercial tax, the court only collected one-thirtieth, which deeply conformed to the ancient system of one-tenth. The court commended and rewarded filial sons and virtuous women, and punished and admonished idlers, leaving no one unattended. At the beginning of the establishment of the Great Yuan Dynasty, there appeared a monarch of unparalleled bravery and martial prowess. His power swept across all directions, encompassing the entire world. East to the Yanggu (ancient legend, the place where the sun rises), west to the Yuyuan (ancient legend, the place where the sun sets), every inch of land was incorporated into the territory of the Great Yuan. The hearts of the people turned to him, and the mandate of heaven also turned to him. People from all walks of life lived and worked in peace and contentment, and all nations sang the praises of the Great Yuan. Since the beginning of time, there had never been such a prosperous scene. The Great Yuan unified the three thousand great chiliocosms and ruled with the golden wheel (Buddhist term, symbolizing the authority of the ruler). May the Zhiyuan era of the Great Yuan Dynasty continue for hundreds of billions of years, with boundless blessings and the precious history passed down. Therefore, I collect the facts and have them printed and circulated widely. From the enthronement of Emperor Yao in the Jia Chen year to the Jia Xu year of the second year of the Yuantong era of the Great Yuan, a total of three thousand six hundred and ninety-two years have passed, totaling sixty-two Jiazi cycles. North of Tongxuan Pass in the old capital, there is a Yong'an Temple. The temple has been abandoned, leaving only a pagoda. The stone-carved Shakyamuni Sarira Pagoda was built by the Esoteric and Exoteric Master Daohong on March 15th of the second year of Shouchang of the Great Liao Dynasty. Inside the pagoda were twenty grains of Shakyamuni Sarira precepts, two thousand small pagodas of fragrant mud, and five parts of Dharani Sutras. It was buried due to war and chaos, but it repeatedly emitted light on clear nights. Fengyu Tulie reported this auspicious sign to the court, and the emperor ordered the old pagoda to be opened. In the stone box, an iron pagoda was found, and inside the iron pagoda was a copper bottle filled with fragrant water, the color of which was like jade pulp. The sarira was firm and round, shining like golden millet. A coin was found at the bottom of the bottle, with the words 'Zhiyuan Tongbao' cast on it. From this, it can be known that the sage formulated the laws, pre-set the timing, and waited for the time to mature before it would appear. This event occurred on March 25th of the eighth year of Zhiyuan. The emperor, empress, kings, and ministers read these records and became even more respectful and attentive. Therefore, they welcomed the sarira, rebuilt the pagoda, and doubled its solemnity. (There is much more content in the text, which cannot all be recorded. Refer to the 'Bianweilu' for more details).
歷朝釋氏資鑒卷第十二(終)
No. 1517-1 國朝帝師行實
班彌怛拔思發(相粉白色)帝師乃土波國人也。生時諸種瑞應。具詳家譜。初土波有國師禪怛羅乞答。具大威神。累葉相傳。其國王。世師尊之。凡十七代。而至薩師加哇。即師之伯父也。乃禮伯父為師。秘密伽陀一二千言。過目成誦。七歲演法。辨博縱橫。然且不自足。復遍咨名宿。勾玄索隱。盡通三藏。癸丑。師年十五歲 世祖皇帝 龍德淵潛。師始知一真命有歸。馳驲徑詣 王府 世祖 中闈 東宮。皆秉受戒法。特加尊禮。戊午。師年二十歲。時釋道二教。證正化胡經 憲宗皇帝。詔師剖析是非。特道士不能答。自棄其學 上大悅。庚申。師年三十二歲 世祖皇帝登極。建元中統。尊為 國師。授以玉印。任中原法主。統天下教門。辭 帝西歸。未期月召還。庚午。師年三十二歲。時至元七年。詔制 大元國字。師獨運摹畫作成。稱 旨。即頒行。朝省郡縣遵用。迄為一代典章。升號一帝師。詔云 皇天之下一人之上開教宣文輔治大聖至德普覺真智祐國如意大寶法王 西天佛子 大元帝師。更賜玉印。統領諸國釋教。旋又西歸。甲戌。師年三十六歲。時至元十一年。皇上專使召之。歲杪柢 京。王公宰輔士庶。離城一舍。結
【現代漢語翻譯】 現代漢語譯本
《歷朝釋氏資鑒》卷第十二（終）
No. 1517-1 國朝帝師行實
班彌怛拔思發（Phags-pa，相粉白色）帝師是土波國（Tibet）人。出生時有各種瑞兆，詳細記載於家譜中。當初土波國有一位國師禪怛羅乞答（Tsadron Kunga Drakpa），具有大威神力，世代相傳。他們的國王世代都尊他為師。傳了十七代，到了薩師加哇（Sakya Pandita），也就是帝師的伯父。帝師於是禮拜伯父為師，秘密伽陀（guhyasamādhi）一二千言，看過一遍就能背誦。七歲時就能演說佛法，辯才無礙。然而他還不滿足，又遍訪名宿，探究深奧的道理，窮盡三藏（Tripiṭaka）。癸丑年，帝師十五歲時，世祖皇帝（Kublai Khan）龍德淵潛，帝師開始知道真命天子已經出現，於是快馬加鞭趕到王府。世祖皇帝在中闈（inner palace）、東宮（crown prince's palace），都秉受了戒法，對他特別尊重。戊午年，帝師二十歲時，當時釋教和道教爭論《化胡經》（Lao-tzu Converting the Barbarians），憲宗皇帝（Möngke Khan）下詔讓帝師剖析是非。道士不能回答，於是放棄了他們的學說，皇上非常高興。庚申年，帝師三十二歲時，世祖皇帝登基，建立年號中統，尊帝師為國師，授予玉印，任命為中原法主，統領天下教門。帝師辭別皇帝西歸，不到一個月就被召回。庚午年，帝師三十二歲，時至元七年，皇帝下詔製作大元國字（蒙古文），帝師獨自構思摹畫完成，稱合聖意，於是頒行天下，朝廷各省郡縣都遵照使用，成為一代典章。晉陞稱號為帝師，詔書中說：『皇天之下一人之上開教宣文輔治大聖至德普覺真智祐國如意大寶法王，西天佛子，大元帝師』。又賜予玉印，統領諸國釋教。不久又西歸。甲戌年，帝師三十六歲，時至元十一年，皇上派專使召他回來，年底抵達京城，王公大臣士庶，在離城一舍的地方，結
【English Translation】 English version
Chronicles of Buddhist Figures Through Dynasties, Volume 12 (End)
No. 1517-1 Deeds of the Imperial Preceptor of the National Dynasty
The Imperial Preceptor Phags-pa (班彌怛拔思發, complexion like pinkish-white powder) was a native of the Tubo Kingdom (土波國, Tibet). At the time of his birth, there were various auspicious omens, detailed in the family genealogy. Initially, Tubo had a National Preceptor Tsadron Kunga Drakpa (禪怛羅乞答), possessing great spiritual power, passed down through generations. Their kings all revered him as their teacher. This continued for seventeen generations, until Sakya Pandita (薩師加哇), who was the Imperial Preceptor's uncle. The Imperial Preceptor then paid respects to his uncle as his teacher, and mastered the secret guhyasamādhi (秘密伽陀) of one or two thousand verses, memorizing them after a single reading. At the age of seven, he could expound the Dharma, with eloquence and erudition. However, he was not content with this, and sought advice from renowned elders, exploring profound principles and mastering the Tripiṭaka (三藏). In the year Gui Chou, when the Imperial Preceptor was fifteen years old, Emperor Shizu (世祖皇帝, Kublai Khan) possessed hidden dragon-like virtues. The Imperial Preceptor began to realize that the true Mandate of Heaven had found its home, and he hastened to the Prince's residence. Emperor Shizu, in the inner palace (中闈) and the crown prince's palace (東宮), received the precepts and showed him special respect. In the year Wu Wu, when the Imperial Preceptor was twenty years old, at that time, the Buddhist and Taoist religions were debating the 'Lao-tzu Converting the Barbarians' (化胡經). Emperor Xianzong (憲宗皇帝, Möngke Khan) issued an edict for the Imperial Preceptor to analyze the rights and wrongs. The Taoists were unable to answer, and thus abandoned their teachings. The Emperor was greatly pleased. In the year Geng Shen, when the Imperial Preceptor was thirty-two years old, Emperor Shizu ascended the throne, establishing the reign title Zhongtong, and honored the Imperial Preceptor as National Preceptor, granting him a jade seal, and appointing him as the Dharma Lord of the Central Plains, overseeing all religious orders under heaven. The Imperial Preceptor resigned and returned west, but was summoned back in less than a month. In the year Geng Wu, when the Imperial Preceptor was thirty-two years old, which was the seventh year of Zhiyuan, the Emperor issued an edict to create the script of the Great Yuan State (大元國字, Mongolian script). The Imperial Preceptor independently conceived and completed the design, which pleased the Emperor. It was then promulgated throughout the empire, and all provinces and counties followed its use, becoming a standard for the dynasty. He was promoted to the title of Imperial Preceptor, and the edict stated: 'Above all others under Heaven, opening teachings, proclaiming culture, assisting governance, greatly sage, supremely virtuous, universally enlightened, truly wise, protecting the country, fulfilling wishes, Great Treasure Dharma King, a Buddha Son of the Western Heaven, Great Yuan Imperial Preceptor.' He was further granted a jade seal, to lead the Buddhist teachings of all countries. Soon after, he returned west again. In the year Jia Xu, when the Imperial Preceptor was thirty-six years old, which was the eleventh year of Zhiyuan, the Emperor sent a special envoy to summon him back. At the end of the year, he arrived in the capital, and princes, ministers, scholars, and commoners, gathered one 'she' (舍, approximately 30 li) away from the city,
大香壇。設大凈供。香花幢蓋大樂仙音。羅拜迎之。所經衢陌。皆結五彩。翼其兩傍。萬衆瞻禮。若一佛出世時。則 天兵飛渡長江。竟成一統。雖 主聖臣賢所致。亦師陰相之也。為 真金太子。說器世界等。彰所知論。尋又力辭西歸 皇上堅留之。不可。庚辰。師年四十二歲。時至元十七年。十一月二十二日示寂。 上聞之。不勝震悼。追懷舊德。連建大窣堵坡于 京師。寶藏真身舍利。輪魚金碧。今古無儔矣。
翰林學士 王磐等奉 詔述撰
No. 1517-C
諸佛世尊。以一大事因緣故。出現於世。觀根逗教。普應群機。騰蘭入漢。達磨來梁。摧佛滅僧。開關延敵。雖黃異端。何左涂哉。予托跡空宗。周遊暇日。閱竺典。味宣律師三寶感通傳云。數感天人有若曾面。告余曰。所著文翰。續高僧傳。廣弘明集。裨助 聖化。幽靈隨喜。無不讚悅。於是。遂摭儒釋群書。自開闢以來。迄于 皇元一統。歷代 國朝。佛法關係。隆替利害。宿德與王臣。機語契合。對辯唱酬。去華取實。筆而萃之。目接心覽。旹會儼然。知我罪我。庶幾無根之誚。至元后丙子歲﨟月書成。夢感。異人閱其錄。屢以資鑒稱之。寤而目曰歷朝釋氏資鑒。或曰。佛運統記。五燈會要。昭揭於世。猶刻舟記釰。市擐
【現代漢語翻譯】 現代漢語譯本： 大香壇佈置妥當，擺設盛大的潔凈供品，用香、花、幢幡、寶蓋以及美妙的仙樂來隆重地迎接。所經過的街道，都用五色彩綢裝飾起來。道路兩旁擠滿了瞻仰禮拜的民眾，如同佛陀降世一般。當時天兵飛渡長江，最終完成統一，雖然是聖明的君主和賢能的臣子共同努力的結果，也離不開國師的暗中輔佐。國師為真金太子講解器世界等，闡明所知論。不久之後，又堅決請求西歸，皇上極力挽留也沒有成功。庚辰年，國師四十二歲，時為元至元十七年十一月二十二日圓寂。皇上聽聞后，悲痛萬分，追念國師的舊日恩德，于京師連續建造大型窣堵坡（stupa，佛塔），珍藏國師的真身舍利（śarīra，佛教聖物），其輪、魚等裝飾以及金碧輝煌的程度，都是前所未有的。 翰林學士王磐等人奉皇帝的詔令撰寫。 諸佛世尊因為一個重大因緣的緣故，才出現於世間。他們觀察眾生的根器，施以相應的教導，普遍地適應各種不同的根機。佛教傳入中國，達磨（Bodhidharma，禪宗始祖）來到梁朝。歷史上也曾發生過摧毀佛像、迫害僧侶的事件，甚至開關迎接敵人的入侵。這些看似荒謬的異端行為，又怎麼能說是錯誤的呢？我寄身於空宗，在閑暇時周遊各地，閱讀佛教典籍。讀到宣律師的《三寶感通傳》時，書中說：『多次感應到天人，彷彿親眼所見一般。』天人告訴我：『您所撰寫的文章，如《續高僧傳》、《廣弘明集》等，對弘揚聖教起到了輔助作用，幽冥界的眾生都隨喜讚歎。』於是，我便蒐集儒家、佛家的各種書籍，從開天闢地以來，直到皇元統一，歷代國朝的佛法關係、興盛衰落、利益與危害，以及有德行的僧侶與王公大臣之間，機鋒相對、辯論唱和的言語，去蕪存菁，記錄下來。希望讀者能夠如同親眼所見、親身經歷一般。知道我的人說我好，責備我的人說我不好，希望不會有人說我所寫的東西是無根之談。至元后丙子年臘月書成，夢中感應到有異人閱讀此書，多次稱讚其具有借鑑意義。醒來后，我便將此書命名為《歷朝釋氏資鑒》，或者說是《佛運統記》。《五燈會要》昭示於世，猶如刻舟求劍、在市場上尋找丟失的劍一樣。
【English Translation】 English version: A large altar was prepared, and grand and pure offerings were arranged. Incense, flowers, banners, canopies, and delightful celestial music were used to welcome him respectfully. The streets he passed through were decorated with five-colored silks. Crowds of people lined both sides of the road, gazing and paying homage, as if a Buddha had appeared in the world. At that time, the heavenly troops crossed the Yangtze River and finally achieved unification. Although this was due to the combined efforts of a wise ruler and virtuous ministers, it was also inseparable from the hidden assistance of the National Preceptor. The National Preceptor explained the 'Instrumental World' (器世界) and other topics to Prince Zhenjin, elucidating the 'Treatise on What is Knowable' (彰所知論). Soon after, he resolutely requested to return to the West, but the Emperor strongly urged him to stay, without success. In the year of Gengchen, the National Preceptor passed away at the age of forty-two, which was the 17th year of the Zhiyuan era (至元) of the Yuan Dynasty, on the 22nd day of the eleventh month. Upon hearing this, the Emperor was deeply saddened and mourned. Recalling the National Preceptor's past virtues, he continuously built large stupas (窣堵坡, Buddhist pagodas) in the capital, enshrining the National Preceptor's true relics (śarīra, 舍利, Buddhist sacred objects). The decorations of wheels, fish, and the gold and jade splendor were unparalleled in history. Compiled and written by Hanlin Academician Wang Pan and others, by imperial decree. The Buddhas and World-Honored Ones appear in the world because of a great and important cause. They observe the faculties of sentient beings and teach accordingly, universally adapting to various capacities. Buddhism entered China, and Bodhidharma (達磨, Zen Buddhism's founder) came to the Liang Dynasty. Historically, there have been events of destroying Buddha images and persecuting monks, and even opening the gates to welcome enemy invasions. How can these seemingly absurd and heretical acts be considered wrong? I dwell in the school of emptiness and travel around during my leisure time, reading Buddhist scriptures. When I read the 'Records of Responses between the Three Jewels' (三寶感通傳) by Vinaya Master Xuan, it said: 'I have repeatedly sensed the presence of devas (天人), as if I have seen them in person.' The devas told me: 'The articles you have written, such as the 'Continued Biographies of Eminent Monks' (續高僧傳) and the 'Collection for Expanding and Clarifying the Doctrine' (廣弘明集), have assisted in propagating the sacred teachings, and beings in the netherworld rejoice and praise them.' Therefore, I collected various books from Confucianism and Buddhism, from the beginning of the world until the unification of the Huangyuan Dynasty, the relationship between Buddhism and the imperial dynasties, the rise and fall, the benefits and harms, and the witty and responsive words between virtuous monks and kings and ministers, removing the superfluous and taking the essential, and recorded them. I hope that readers can feel as if they have seen and experienced it themselves. Those who know me say I am good, and those who blame me say I am not good. I hope that no one will say that what I have written is unfounded. The book was completed in the twelfth month of the Bingzi year after Zhiyuan, and in a dream, I sensed a strange person reading this book and repeatedly praising its reference value. Upon waking up, I named this book 'Mirror for Buddhist Affairs of Past Dynasties' (歷朝釋氏資鑒), or 'Comprehensive Record of Buddhist Fortune' (佛運統記). The 'Essentials of the Five Lamps' (五燈會要) is revealed to the world, like carving a mark on a boat to find a sword, or looking for a lost sword in the market.
還珠。視此有愧耶。無愧耶。予遂合十而謝之曰。審如是則此話行矣。
寂光曹滅𡨝 熙仲 敬識
【現代漢語翻譯】 現代漢語譯本： 還珠，你看這件事是感到慚愧呢？還是不感到慚愧呢？我於是合起雙手向他道謝說：『如果真是這樣，那麼這話就行得通了。』 寂光曹滅𡨝 熙仲 敬識
【English Translation】 English version: 『Huanzhu (person's name), do you feel ashamed about this matter, or do you not feel ashamed?』 Thereupon, I put my palms together and thanked him, saying, 『If it is truly so, then these words will work.』 Jiguang Cao Mie𡨝, Xizhong respectfully acknowledges.