X77n1521_(古今圖書整合)釋教部匯考
卍新續藏第 77 冊 No. 1521 (古今圖書整合)釋教部匯考
(古今圖書整合)釋教部匯考目次卷第一週秦漢後漢魏吳晉宋齊梁陳北魏卷第二北齊隋唐卷第三後梁後唐後晉後周遼宋(一)卷第四宋(二)金卷第五元卷第六明皇清卷第七佛國記鄯善國𠌥夷國於闐國子合國竭叉國陀歷國烏萇國弗樓沙國那竭國羅夷國䟦那國毗茶國摩頭羅國拘薩羅國摩竭提國師子國續博物志釋氏之源野客蒙談佛入中國墨池浪語佛法入中國
(古今圖書整合)釋教部匯考目次(終)
No. 1521
(古今圖書整合)釋教部匯考卷第一
周
莊王九年。釋迦生於天竺迦維衛國 按魏書釋老志。所謂佛者。本號釋迦文者。譯言能仁。謂德充道備。堪濟萬物也。釋迦前有六佛。釋迦繼六佛。而成成道處今。賢劫文言。將來有彌勒佛。方繼釋迦而降世。釋迦。即天竺迦維衛國王之子。天竺其總稱。迦維別名也。初釋迦。於四月四日夜。從母右脅而生。既生姿相超異者。三十二種。天降嘉瑞以應之。亦三十二。其本起經說之備矣。釋迦生時。當週莊王九年。春秋魯莊公七年夏四月。恒星不見夜明。是也。至魏武定八年。凡一千二百三十七年云。釋迦年三十成佛。導化群生。四十九載。乃于
【現代漢語翻譯】 現代漢語譯本 (古今圖書整合)釋教部匯考目次卷第一週秦漢後漢魏吳晉宋齊梁陳北魏卷第二北齊隋唐卷第三後梁後唐後晉後周遼宋(一)卷第四宋(二)金卷第五元卷第六明皇清卷第七佛國記鄯善國(Shanshan guo)（鄯善國）𠌥夷國(Loulan guo)（樓蘭國）于闐國(Yutian guo)（于闐國）子合國(Zihe guo)（子合國）竭叉國(Jiecha guo)（竭叉國）陀歷國(Tuoli guo)（陀歷國）烏萇國(Wuchang guo)（烏萇國）弗樓沙國(Fulousha guo)（弗樓沙國）那竭國(Najie guo)（那竭國）羅夷國(Luoyi guo)（羅夷國）䟦那國(Bana guo)（䟦那國）毗茶國(Picha guo)（毗茶國）摩頭羅國(Motouluo guo)（摩頭羅國）拘薩羅國(Jusaluo guo)（拘薩羅國）摩竭提國(Mojieti guo)（摩竭提國）師子國(Shizi guo)（師子國）續博物志釋氏之源野客蒙談佛入中國墨池浪語佛法入中國 (古今圖書整合)釋教部匯考目次(終) No. 1521 (古今圖書整合)釋教部匯考卷第一 周 莊王九年。釋迦(Shijia)（釋迦）生於天竺(Tianzhú)（天竺）迦維衛國(Jiaweiwei guo)（迦維衛國） 按魏書釋老志。所謂佛者。本號釋迦文(Shijiawen)（釋迦文）者。譯言能仁。謂德充道備。堪濟萬物也。釋迦(Shijia)（釋迦）前有六佛。釋迦(Shijia)（釋迦）繼六佛。而成成道處今。賢劫文言。將來有彌勒佛(Mile fo)（彌勒佛）。方繼釋迦(Shijia)（釋迦）而降世。釋迦(Shijia)（釋迦）。即天竺(Tianzhú)（天竺）迦維衛國王(Jiaweiwei guo wang)（迦維衛國王）之子。天竺(Tianzhú)（天竺）其總稱。迦維(Jiawei)（迦維）別名也。初釋迦(Shijia)（釋迦）。於四月四日夜。從母右脅而生。既生姿相超異者。三十二種。天降嘉瑞以應之。亦三十二。其本起經說之備矣。釋迦(Shijia)（釋迦）生時。當週莊王九年。春秋魯莊公七年夏四月。恒星不見夜明。是也。至魏武定八年。凡一千二百三十七年云。釋迦(Shijia)（釋迦）年三十成佛。導化群生。四十九載。乃于
【English Translation】 English version (Complete Collection of Illustrations from Ancient to Modern Times) Buddhist Section Compilation Table of Contents Volume 1 Zhou, Qin, Han, Later Han, Wei, Wu, Jin, Song, Qi, Liang, Chen, Northern Wei Volume 2 Northern Qi, Sui, Tang Volume 3 Later Liang, Later Tang, Later Jin, Later Zhou, Liao, Song (1) Volume 4 Song (2), Jin Volume 5 Yuan Volume 6 Ming, Huang Qing Volume 7 Records of Buddhist Countries: Shanshan Kingdom (Shanshan guo) (Shanshan Kingdom), Loulan Kingdom (Loulan guo) (Loulan Kingdom), Yutian Kingdom (Yutian guo) (Yutian Kingdom), Zihe Kingdom (Zihe guo) (Zihe Kingdom), Jiecha Kingdom (Jiecha guo) (Jiecha Kingdom), Tuoli Kingdom (Tuoli guo) (Tuoli Kingdom), Wuchang Kingdom (Wuchang guo) (Wuchang Kingdom), Fulousha Kingdom (Fulousha guo) (Fulousha Kingdom), Najie Kingdom (Najie guo) (Najie Kingdom), Luoyi Kingdom (Luoyi guo) (Luoyi Kingdom), Bana Kingdom (Bana guo) (Bana Kingdom), Picha Kingdom (Picha guo) (Picha Kingdom), Motouluo Kingdom (Motouluo guo) (Motouluo Kingdom), Jusaluo Kingdom (Jusaluo guo) (Jusaluo Kingdom), Mojieti Kingdom (Mojieti guo) (Magadha Kingdom), Shizi Kingdom (Shizi guo) (Lion Kingdom), Continued Records of Strange Things: Origins of the釋氏, Random Talks by Yeke, Buddhism Enters China, Idle Words on the Ink Pond, Buddhist Teachings Enter China (Complete Collection of Illustrations from Ancient to Modern Times) Buddhist Section Compilation Table of Contents (End) No. 1521 (Complete Collection of Illustrations from Ancient to Modern Times) Buddhist Section Compilation Volume 1 Zhou In the ninth year of King Zhuang, Shakyamuni (Shijia) (釋迦) was born in Kapilavastu (Jiaweiwei guo) (迦維衛國), India (Tianzhú) (天竺). According to the 'Records of Buddhism and Taoism in the Book of Wei,' the one called Buddha, originally named Shakyamuni (Shijiawen) (釋迦文), is translated as 'Capable and Benevolent,' meaning his virtue is complete and his path is sufficient to benefit all things. Before Shakyamuni (Shijia) (釋迦), there were six Buddhas. Shakyamuni (Shijia) (釋迦) succeeded the six Buddhas and attained enlightenment. According to the scriptures, in the future, Maitreya Buddha (Mile fo) (彌勒佛) will succeed Shakyamuni (Shijia) (釋迦) and descend into the world. Shakyamuni (Shijia) (釋迦) was the son of the king of Kapilavastu (Jiaweiwei guo wang) (迦維衛國王) in India (Tianzhú) (天竺). 'India (Tianzhú) (天竺)' is the general term, and 'Kapilavastu (Jiawei) (迦維)' is the specific name. Initially, Shakyamuni (Shijia) (釋迦) was born from his mother's right side on the fourth day of the fourth month. At birth, his appearance was extraordinary, possessing thirty-two characteristics. Auspicious omens descended from the heavens in response, also numbering thirty-two. The 'Sutra of the Origin' describes this in detail. Shakyamuni (Shijia)'s (釋迦) birth occurred in the ninth year of King Zhuang of the Zhou Dynasty, corresponding to the summer of the seventh year of Duke Zhuang of Lu in the Spring and Autumn period, when fixed stars were not visible and the night was bright. By the eighth year of the Wuding era of the Wei Dynasty, this amounted to one thousand two hundred and thirty-seven years. Shakyamuni (Shijia) (釋迦) attained Buddhahood at the age of thirty, guiding and transforming sentient beings for forty-nine years, and then...
拘尸那城娑羅雙樹間。以二月十五日。而入般涅槃。涅槃譯云滅度。或言常樂我凈。明無遷謝及諸苦累也。諸佛法身。有二種義。一者真實。二者權應。真實身。謂至極之體。妙絕拘累。不得以方處期。不可以形量限。有感斯應。體常湛然。權應身者。謂和光六道。同塵萬類。生滅隨時。修短應物。形由感生。體非實有。權形雖謝。真體不遷。但時無妙感故。莫得常見耳。明佛生非實生。滅非實滅也。佛既謝世。香木焚屍。靈骨分碎。大小如粒。擊之不壞。焚亦不燋。或有光明神驗。胡言謂之舍利。弟子收奉置之寶瓶。竭香花致敬募。建宮宇謂為塔。塔亦胡言。猶宗廟也。故世稱塔廟。於後百年。有王阿育。以神力分佛舍利。于諸鬼神。造八萬四千塔。佈於世界。皆同日而就。今洛陽彭城姑臧臨渭。皆有阿育王寺。蓋承其遺蹟焉。釋迦雖般涅槃。而留影跡爪齒于天竺。於今猶在。中土來往。並稱見之。初釋迦所說教法。既涅槃后。有聲聞弟子大迦葉阿難等五百人。撰集著錄。阿難親承囑授。多聞總持。蓋能綜覈深致。無所漏失。乃綴文字撰載三藏。十二部經。如九流之異統。其大歸終以三乘為本。后數百年。有羅漢菩薩。相繼著論。贊明經義。以破外道。摩訶衍大小阿毗曇。中論。十二門論。百法論。成實論等。是也
【現代漢語翻譯】 在拘尸那城（Kushinagar，古印度城市名）娑羅雙樹之間，於二月十五日進入般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的完全解脫）。涅槃翻譯為『滅度』，或者說是『常樂我凈』，表明沒有遷變和各種苦難。諸佛的法身（Dharmakaya，佛教術語，指佛的真身），有兩種含義：一是真實，二是權應。真實身，指的是至極的本體，妙絕一切束縛，不能用方位和處所來限定，不能用形狀和數量來衡量。有感應就會有示現，本體常常是湛然不動的。權應身，指的是和光同塵於六道（Six realms，佛教輪迴的六個道），與萬物同類，生滅隨時間而變化，壽命長短順應事物。形體由感應而生，本體並非實有。權宜示現的形體雖然消失，但真體不會改變，只是因為沒有精妙的感應，所以不能常常見到罷了。這說明佛的出生不是真實的出生，滅亡也不是真實的滅亡。佛陀去世后，用香木焚燒遺體，靈骨破碎，大小如米粒，敲擊不壞，焚燒也不焦爛，或者有光明等神奇的現象。胡語稱之為舍利（Sarira，梵語，指佛或高僧火化后的遺骨），弟子們收集供奉在寶瓶中，用盡香花來致敬，建造宮宇，稱之為塔（Stupa，梵語，指佛教建築物）。塔也是胡語，相當於宗廟。所以世人稱之為塔廟。後來百年，有阿育王（Ashoka，古印度孔雀王朝的國王），用神力分佛舍利，分給諸鬼神，建造八萬四千座塔，分佈在世界各地，都在同一天建成。現在洛陽、彭城、姑臧、臨渭等地，都有阿育王寺，大概是繼承了他的遺蹟。釋迦牟尼（Sakyamuni，佛教創始人）雖然般涅槃，但在天竺（India，古印度）留下了影跡、爪和牙齒，至今還在。中土來往的人，都說見到了。最初釋迦牟尼所說的教法，在涅槃后，有聲聞弟子大迦葉（Mahakasyapa，釋迦牟尼十大弟子之一）、阿難（Ananda，釋迦牟尼十大弟子之一）等五百人，撰集著錄。阿難親自接受佛的囑託和傳授，多聞強記，能夠綜合考察深刻的道理，沒有遺漏和缺失。於是綴集文字，撰寫記載三藏（Tripitaka，佛教經典的總稱），十二部經（Twelve divisions of Buddhist scriptures，佛教經典的分類方式），如同九流的不同的系統，但其最終歸宿都以三乘（Three vehicles，佛教術語，指聲聞乘、緣覺乘、菩薩乘）為根本。后數百年，有羅漢（Arhat，佛教術語，指達到涅槃境界的人）、菩薩（Bodhisattva，佛教術語，指立志成佛的人）相繼著論，讚揚闡明經義，用來破斥外道。如摩訶衍（Mahayana，大乘佛教）大小阿毗曇（Abhidhamma，佛教術語，論藏），中論（Madhyamaka-sastra，佛教論書），十二門論（Dvadasanikaya-sastra，佛教論書），百法論（Śata-dharma-prakāśa-mukha-śāstra，佛教論書），成實論（Satyasiddhi-sastra，佛教論書）等，就是這些。
【English Translation】 In the Sala Grove of Kushinagar (Kushinagar, an ancient Indian city), on the fifteenth day of the second month, he entered Parinirvana (Parinirvana, a Buddhist term referring to the complete liberation of a Buddha or Arhat). Nirvana is translated as 'extinction and liberation,' or 'permanence, bliss, self, and purity,' indicating the absence of change and all suffering. The Dharmakaya (Dharmakaya, a Buddhist term referring to the true body of the Buddha) of all Buddhas has two meanings: one is truth, and the other is expedient manifestation. The true body refers to the ultimate essence, wonderfully free from all constraints, which cannot be limited by direction or place, nor measured by shape or quantity. When there is a response, there will be a manifestation, and the essence is always serene and unmoving. The expedient manifestation refers to harmonizing with the six realms (Six realms, the six realms of Buddhist reincarnation), being of the same kind as all beings, with birth and death changing with time, and lifespan adapting to things. The form is born from response, but the essence is not truly existent. Although the expedient form disappears, the true essence does not change, but because there is no exquisite response, it cannot be seen often. This explains that the birth of the Buddha is not a real birth, and the extinction is not a real extinction. After the Buddha passed away, his body was cremated with fragrant wood, and the relics were broken into pieces, the size of rice grains, which could not be broken by striking or burned by fire, and there were miraculous phenomena such as light. In the barbarian language, they are called Sarira (Sarira, Sanskrit, referring to the relics of the Buddha or high monks after cremation), and the disciples collected and enshrined them in precious bottles, paying homage with all kinds of incense and flowers, and building palaces, which are called Stupas (Stupa, Sanskrit, referring to Buddhist buildings). Stupa is also a barbarian word, equivalent to ancestral temples. Therefore, people call them stupa temples. Later, after a hundred years, King Ashoka (Ashoka, the king of the Mauryan dynasty in ancient India) used his divine power to divide the Buddha's relics and distribute them to the ghosts and gods, building 84,000 stupas, distributed all over the world, all completed on the same day. Now, Luoyang, Pengcheng, Guzang, Linwei, and other places all have Ashoka temples, probably inheriting his legacy. Although Sakyamuni (Sakyamuni, the founder of Buddhism) entered Parinirvana, he left traces of shadows, nails, and teeth in India (India, ancient India), which still exist today. People coming and going from China all say they have seen them. The teachings initially spoken by Sakyamuni, after Nirvana, were compiled and recorded by five hundred Sravaka disciples, including Mahakasyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni) and Ananda (Ananda, one of the ten great disciples of Sakyamuni). Ananda personally received the Buddha's entrustment and transmission, was learned and had a strong memory, and was able to comprehensively examine profound principles without omission or loss. Thus, he compiled and recorded the Tripitaka (Tripitaka, the general term for Buddhist scriptures), the twelve divisions of Buddhist scriptures (Twelve divisions of Buddhist scriptures, a classification method of Buddhist scriptures), like the different systems of the Nine Schools, but their ultimate destination is based on the Three Vehicles (Three vehicles, Buddhist term, referring to Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Hundreds of years later, Arhats (Arhat, a Buddhist term referring to a person who has reached the state of Nirvana) and Bodhisattvas (Bodhisattva, a Buddhist term referring to a person who aspires to become a Buddha) successively wrote treatises, praising and clarifying the meaning of the scriptures, to refute external paths. Such as Mahayana (Mahayana, Mahayana Buddhism) major and minor Abhidhamma (Abhidhamma, Buddhist term, Abhidhamma Pitaka), Madhyamaka-sastra (Madhyamaka-sastra, Buddhist treatise), Dvadasanikaya-sastra (Dvadasanikaya-sastra, Buddhist treatise), Śata-dharma-prakāśa-mukha-śāstra (Śata-dharma-prakāśa-mukha-śāstra, Buddhist treatise), Satyasiddhi-sastra (Satyasiddhi-sastra, Buddhist treatise), etc., are these.
。皆傍諸藏部大義。假立外問。而以內法釋之 按隋書經籍志。佛經者。西域天竺之迦維衛國。凈飯王太子釋迦牟尼所說。釋迦。當週莊王之九年四月八日。自母右脅而生。姿貌奇異。有三十二相。八十二好。舍太子位。出家學道。勤行精進。覺悟一切種智。而謂之佛。亦曰佛陀。亦曰浮屠。皆胡言也。華言譯之為凈覺。其所說云。人身雖有生死之異。至於精神。則恒不滅。此身之前。則經無量身矣。積而修習。精神清凈則佛道。天地之外。四維上下。更有天地。亦無終極。然皆有成有敗。一成一敗。謂之一劫。自此天地以前。則有無量劫矣。每劫必有諸佛得道出世教化。其數不同。今此劫中。當有千佛。自初至於釋迦。已七佛矣。其次當有彌勒出世。必經三會。演說法藏。開度眾生。由其道者。有四等之果。一曰須陀洹。二曰斯陀含。三曰阿那含。四曰阿羅漢。至羅漢者。則出入生死。去來隱顯。而不為累。阿羅漢已上至菩薩者。深見佛性。以至成道。每佛滅度。遺法相傳。有正像末三等。淳醨之異。年歲遠近。亦各不同。末法已后。眾生愚鈍。無復佛教。而業行轉惡。年壽漸短。經數百千載間。乃至朝生夕死。然後有大水大火大風之災。一切除去之。而更立生。人又歸淳樸。謂之小劫。每一小劫。則一佛出世。初
【現代漢語翻譯】 現代漢語譯本： 這些都依據各藏部的宏大義理，假設外道的提問，而用佛法的道理來解釋。 按照《隋書·經籍志》記載，佛經是西域天竺迦維衛國凈飯王的太子釋迦牟尼所說。釋迦，在周莊王九年四月八日，從他母親的右脅出生，姿容相貌奇異，具有三十二相、八十種好。他捨棄了太子的地位，出家修道，勤奮修行精進，覺悟了一切種智，因此被稱為佛，也叫佛陀，也叫浮屠，這些都是胡語。用漢語翻譯就是『凈覺』。他所說的內容是：人的身體雖然有生死的變化，至於精神，則是永恒不滅的。在這個身體之前，已經經歷了無數的身體了。積累修行，精神清凈就可以成佛。天地之外，四面八方上下，還有其他的天地，也沒有終結。然而都有成有敗，一次成就一次敗壞，叫做一劫。從這天地之前，就有無數劫了。每一劫必定有諸佛得道出世教化眾生，他們的數量不同。現在這個劫中，應當有千佛。從最初到釋迦牟尼，已經有七佛了。其次應當有彌勒（Maitreya）出世，必定經歷三次法會，演說法藏，開度眾生。依照他的教導修行的人，有四種果位。第一種叫做須陀洹（Srotaapanna），第二種叫做斯陀含（Sakrdagamin），第三種叫做阿那含（Anagamin），第四種叫做阿羅漢（Arhat）。達到阿羅漢的境界，就可以出入生死，來去隱顯，而不被世俗所牽累。阿羅漢以上直到菩薩（Bodhisattva），能夠深刻地見到佛性，以至於最終成佛。每當佛陀滅度后，遺留下來的佛法會世代相傳，有正法、像法、末法三種時期，有純正和混雜的差異，年代長短也各不相同。末法時代以後，眾生愚昧遲鈍，不再有佛教，而行為也變得越來越惡劣，壽命也逐漸縮短，經過數百年或數千年，甚至出現朝生夕死的情況。然後會有大水、大火、大風的災難，一切都被清除，然後重新開始。人類又迴歸淳樸，這叫做小劫。每一個小劫，就有一尊佛出世。最初
【English Translation】 English version: These all rely on the grand meanings of the various Tripitaka sections, hypothetically establishing external questions, and using the principles of the inner Dharma to explain them. According to the 'Book of Sui, Treatise on Scriptures', Buddhist scriptures were spoken by Shakyamuni (釋迦牟尼), the crown prince of King Suddhodana (凈飯王) of Kapilavastu (迦維衛國) in India. Shakyamuni was born from his mother's right side on the eighth day of the fourth month in the ninth year of King Zhuang of Zhou. His appearance was extraordinary, possessing the thirty-two major marks and eighty minor characteristics. He renounced his position as crown prince, left home to study the Way, diligently practiced and progressed, and awakened to all-knowing wisdom, hence he was called Buddha (佛), also called Buddha (佛陀), also called Futu (浮屠), all of which are foreign terms. Translated into Chinese, it means 'Pure Awareness' (凈覺). What he spoke of is: although the human body has the difference of birth and death, as for the spirit, it is eternally indestructible. Before this body, countless bodies have been experienced. Accumulating and cultivating, the spirit becomes pure and one can attain Buddhahood. Outside of heaven and earth, in all directions, there are other heavens and earths, without end. However, all have formation and destruction, one formation and one destruction is called a kalpa (劫). Before this heaven and earth, there were countless kalpas. In each kalpa, there must be Buddhas who attain enlightenment, appear in the world, and teach. Their numbers are different. In this kalpa, there should be a thousand Buddhas. From the beginning to Shakyamuni, there have already been seven Buddhas. Next, Maitreya (彌勒) should appear in the world, and will definitely experience three assemblies, expounding the Dharma treasury, and liberating sentient beings. Those who follow his teachings have four levels of attainment. The first is called Srotaapanna (須陀洹), the second is called Sakrdagamin (斯陀含), the third is called Anagamin (阿那含), and the fourth is called Arhat (阿羅漢). Reaching the state of Arhat, one can enter and exit birth and death, come and go invisibly, and not be burdened by the world. Above Arhat, up to Bodhisattva (菩薩), one can deeply see the Buddha-nature, until attaining Buddhahood. Every time a Buddha passes away, the Dharma he leaves behind is passed down through generations, with three periods: the Proper Dharma, the Semblance Dharma, and the End Dharma, with differences in purity and mixture, and the length of years also varies. After the End Dharma, sentient beings are ignorant and dull, and there is no longer Buddhism, and actions become increasingly evil, and lifespans gradually shorten, after hundreds or thousands of years, even to the point of being born in the morning and dying in the evening. Then there will be disasters of great floods, great fires, and great winds, everything will be cleared away, and then it will start again. Humans return to simplicity, this is called a small kalpa. In each small kalpa, a Buddha appears in the world. Initially
天竺中多諸外道。並事水火毒龍。而善諸變幻。釋迦之苦行也。是諸邪道。並來嬲惱。以亂其心。而不能得。及佛道成。盡皆推伏。併爲弟子。弟子男曰桑門。譯言息心。而總曰僧。譯言行乞。女曰比丘尼。皆剃落鬚髮。釋累辭家。相與和居。治心修凈行。乞以自資。而防心攝行。僧至二百五十戒。尼五百戒。俗人信馮佛法者。男曰優婆塞。女曰優婆夷。皆去殺盜淫妄言飲酒。是謂五誡。釋迦在世教化四十九年。乃至天龍人鬼。並來聽法。弟子得道。以百千萬億數。然後于拘尸那城娑羅雙樹間。以二月十五日。入般涅槃。涅槃亦曰泥洹。譯言滅度。亦言常樂我凈。初釋迦說法。以人之性識根業各差故。有大乘小乘之說。至是謝世。弟子大迦葉。與阿難等五百人。追共撰述。綴以文字。集載為十二部。后數百年。有羅漢菩薩。相繼著論。贊明其義。然佛所說。我滅度后。正法五百年。像法一千年。末法三千年。其義如此。
秦
始皇三十年。西域沙門室利防等。始赍梵本經。至咸陽 按史記始皇本紀。不載 按佛法金湯編。始皇三十年甲申。西域沙門室利防等十八人。赍梵本經至咸陽。有司以聞。帝以其異俗囚之。利防等。念摩訶般若波羅蜜多。光明照耀。瑞氣盤旋。滿於囹圄。須臾有金神長丈六。持杵揚
【現代漢語翻譯】 現代漢語譯本： 在天竺（Tiānzhú，古代印度的稱謂）有很多外道，他們崇拜水、火、毒龍，並且擅長各種幻術。釋迦牟尼（Shìjiā Móní，佛教創始人）苦修的時候，這些邪道都來擾亂他，試圖擾亂他的心，但沒有成功。等到釋迦牟尼得道成佛，他們全都屈服，成了他的弟子。男弟子叫做桑門（Sāngmén），翻譯過來是『息心』的意思，總的來說叫做僧（Sēng），翻譯過來是『行乞』的意思。女弟子叫做比丘尼（Bǐqiūní）。他們都剃掉鬚髮，捨棄世俗的牽累，離開家庭，和睦相處，修養心性，以清凈的行為為準則，靠乞討來維持生活，並且防範內心，約束行為。僧人有二百五十條戒律，尼姑有五百條戒律。信仰佛法的俗人，男子叫做優婆塞（Yōupósāi），女子叫做優婆夷（Yōupóyí）。他們都要戒除殺生、偷盜、邪淫、妄語、飲酒，這就是所謂的五戒。釋迦牟尼在世教化了四十九年，乃至天龍（Tiānlóng，佛教中的天神和龍神）、人、鬼都來聽法。弟子得道的，數以百千萬億計。然後在拘尸那城（Jūshīnà chéng）的娑羅雙樹（Suōluó shuāng shù）之間，在二月十五日，進入般涅槃（bānnièpán）。涅槃（nièpán）也叫做泥洹（níhuán），翻譯過來是『滅度』的意思，也說是『常樂我凈』。當初釋迦牟尼說法，因為人的性情、認識、根器、業力各有差異，所以有大乘（Dàchéng）小乘（Xiǎochéng）的說法。到他去世的時候，弟子大迦葉（Dàjiāyè）與阿難（Ānán）等五百人，共同追憶整理，用文字記錄下來，彙集成十二部經典。後來數百年，有羅漢（Luóhàn）、菩薩（Púsà）相繼著書立論，讚揚闡明其中的意義。然而佛所說，我滅度后，正法（zhèngfǎ）五百年，像法（xiàngfǎ）一千年，末法（mòfǎ）三千年，大概就是這個意思。
秦
始皇三十年，西域沙門室利防（Shìlì fáng）等，開始帶著梵文佛經，來到咸陽。按照《史記·始皇本紀》的記載，沒有這件事。按照《佛法金湯編》的記載，始皇三十年甲申，西域沙門室利防等十八人，帶著梵文佛經來到咸陽，有關部門上報，始皇認為他們是異族人，就把他們囚禁起來。室利防等人，唸誦摩訶般若波羅蜜多（Móhē bōrě bōluómìduō），光明照耀，祥瑞之氣盤旋，充滿了監獄。一會兒，有金神身高一丈六尺，拿著杵揚...
【English Translation】 English version: In India (Tiānzhú, ancient name for India), there are many heretics who worship water, fire, and poisonous dragons, and are skilled in various illusions. When Shakyamuni (Shìjiā Móní, founder of Buddhism) was practicing asceticism, these heretics came to disturb him, trying to disrupt his mind, but they did not succeed. When Shakyamuni attained enlightenment and became a Buddha, they all submitted and became his disciples. Male disciples are called Sangmen (Sāngmén), which translates to 'cessation of mind,' and collectively called Sēng, which translates to 'begging.' Female disciples are called Bhikshuni (Bǐqiūní). They all shave their beards and hair, abandon worldly attachments, leave their families, live together in harmony, cultivate their minds, take pure conduct as their standard, and rely on begging to sustain their lives, while guarding their minds and restraining their actions. Monks have two hundred and fifty precepts, and nuns have five hundred precepts. Laypeople who believe in Buddhism, men are called Upasaka (Yōupósāi), and women are called Upasika (Yōupóyí). They must abstain from killing, stealing, sexual misconduct, false speech, and drinking alcohol, which are the so-called five precepts. Shakyamuni taught for forty-nine years, and even gods and dragons (Tiānlóng, deities and dragon gods in Buddhism), humans, and ghosts came to listen to the Dharma. Disciples who attained enlightenment numbered in the hundreds of millions. Then, in the city of Kushinagar (Jūshīnà chéng), between the twin Sala trees (Suōluó shuāng shù), on the fifteenth day of the second month, he entered Parinirvana (bānnièpán). Nirvana (nièpán) is also called Nirvan (níhuán), which translates to 'extinction,' and is also said to be 'eternal bliss, true self, purity.' Initially, Shakyamuni taught the Dharma, because people's nature, knowledge, faculties, and karma are different, so there are the teachings of Mahayana (Dàchéng) and Hinayana (Xiǎochéng). When he passed away, his disciples Mahakasyapa (Dàjiāyè) and Ananda (Ānán), along with five hundred others, jointly recalled and compiled his teachings, recording them in writing and compiling them into twelve scriptures. Later, for hundreds of years, Arhats (Luóhàn) and Bodhisattvas (Púsà) successively wrote treatises, praising and clarifying their meaning. However, as the Buddha said, after my extinction, the Dharma (zhèngfǎ) will last for five hundred years, the Semblance Dharma (xiàngfǎ) for one thousand years, and the Degenerate Dharma (mòfǎ) for three thousand years, which is roughly the meaning.
Qin
In the thirtieth year of Emperor Qin Shi Huang, the Shramana Shilifang (Shìlì fáng) and others from the Western Regions began to bring Sanskrit scriptures to Xianyang. According to the 'Basic Annals of Qin Shi Huang' in the Records of the Grand Historian, there is no such event. According to the 'Golden Soup Compilation of Buddhist Dharma,' in the year Jia Shen, the thirtieth year of Emperor Qin Shi Huang, the Shramana Shilifang and eighteen others from the Western Regions brought Sanskrit scriptures to Xianyang. The relevant departments reported this to the emperor, who considered them to be foreigners and imprisoned them. Shilifang and others recited the Maha Prajna Paramita (Móhē bōrě bōluómìduō), and the light shone brightly, and auspicious energy swirled, filling the prison. After a while, a golden god, sixteen feet tall, holding a pestle...
威。擊碎其獄出之。帝驚悔。即厚禮之而去。
漢
武帝元狩二年。始獲佛像 按漢書武帝本紀。不載 按匈奴傳。漢使驃騎將軍去病。將萬騎出隴西。過焉耆山千餘里。得休屠王祭天金人 (注)師古曰。作金人。以為天神之主而祭之。即今佛像是其遺法 按魏書釋老志。漢武元狩中。遣霍去病討匈奴。昆邪王殺休屠王。將其眾五萬來降。獲其金人。帝以為大神。列于甘泉宮。金人率長丈餘。不祭祀。但燒香禮拜而已。此則佛道流通之漸也。及開西域。遣張騫使大夏還。傳其旁有身毒國。一名天竺。始聞有浮屠之教(按昆邪王來降。武希本紀。系元狩二年)。
後漢
明帝永平□年。始遣使天竺。得佛經四十二章。始建白馬寺 按後漢書明帝本紀。不載 按西域傳天竺國。世傳。明帝夢見金人長大。頂有光明。以問群臣。或曰。西方有神。名曰佛。其形長丈六尺。而黃金色。帝於是遣使天竺。問佛道法。遂于中國。圖畫形像焉。楚王英。始信其術。中國因此。頗有奉其道者 按楚王英傳注。袁宏漢記。浮屠佛也。西域天竺國有佛道焉。佛者。漢言覺也。將以覺悟群生也。其教。以修善慈心為主。不殺生。專務清靜。其精者。為沙門。沙門。漢言息也。蓋息意去欲。而歸於無為。又以為人死
【現代漢語翻譯】 現代漢語譯本： 威嚇。擊碎了他的監獄並釋放了他。皇帝驚恐後悔，立刻以豐厚的禮遇送他離開。
漢朝
武帝元狩二年，開始獲得佛像。（按：《漢書·武帝本紀》沒有記載。）（按：《匈奴傳》記載，漢朝派遣驃騎將軍霍去病率領一萬騎兵出隴西，經過焉耆山一千多里，得到休屠王祭天的金人。）（註：師古說，製作金人，作為天神之主來祭祀。這就是現在佛像的遺法。）（按：《魏書·釋老志》記載，漢武帝元狩年間，派遣霍去病討伐匈奴，昆邪王殺死休屠王，率領他的五萬部眾來投降。獲得他們的金人，皇帝認為是大神，陳列在甘泉宮。金人通常高一丈多，不祭祀，只是燒香禮拜而已。這就是佛道流通的開端。等到開通西域，派遣張騫出使大夏回來，傳說它的旁邊有身毒國，又名天竺，才開始聽說有浮屠的教義。（按：昆邪王來投降，武帝本紀記載在元狩二年。）
後漢
明帝永平年間，開始派遣使者前往天竺，獲得佛經四十二章，開始建造白馬寺。（按：《後漢書·明帝本紀》沒有記載。）（按：《西域傳·天竺國》記載，世間相傳，明帝夢見金人長大，頭頂有光明，詢問群臣，有人說：『西方有神，名叫佛，他的身形高一丈六尺，而且是黃金色。』皇帝於是派遣使者前往天竺，詢問佛道法。於是在中國，描繪佛的形像。楚王英，開始相信這種法術，中國因此，頗有一些人信奉這種道。）（按：《楚王英傳》的註釋中，《袁宏漢記》記載，浮屠就是佛。西域天竺國有佛道。佛，在漢朝的語言中是『覺』的意思，將用來覺悟眾生。它的教義，以修行善良慈悲的心為主，不殺生，專心致力於清靜。其中精進的人，稱為沙門。沙門，在漢朝的語言中是『息』的意思，大概是止息意念，去除慾望，而歸於無為。又認為人死
【English Translation】 English version: He awed him. He shattered his prison and released him. The emperor was startled and regretted it, and immediately sent him away with generous gifts.
Han Dynasty
In the second year of Yuan Shou during the reign of Emperor Wu of the Han Dynasty, Buddhist images were first obtained. (Note: The 'Annals of Emperor Wu' in the 'Book of Han' does not record this.) (Note: The 'Biography of the Xiongnu' records that Emperor Wu sent General Huo Qubing, the General of Agile Cavalry, with ten thousand cavalrymen out of Longxi, passing over a thousand li of the Yanqi Mountains, and obtaining the golden statue used by the King of Xiutu to worship Heaven.) (Note: Shi Gu said that golden statues were made as the masters of the heavenly gods to be worshiped. This is the remaining practice of the current Buddhist images.) (Note: The 'Treatise on Buddhism and Taoism' in the 'Book of Wei' records that during the Yuan Shou period of Emperor Wu of the Han Dynasty, Huo Qubing was sent to attack the Xiongnu. King Kunye killed King Xiutu and led his fifty thousand followers to surrender. They obtained their golden statue, which the emperor considered a great deity and placed in the Ganquan Palace. The golden statue was usually over ten feet tall and was not worshiped with sacrifices, but only with burning incense and bowing. This was the beginning of the spread of Buddhism and Taoism. When the Western Regions were opened up, Zhang Qian was sent as an envoy to Daxia and returned, reporting that next to it was the kingdom of Shendu, also known as Tianzhu (India), and it was then that people first heard of the teachings of the Buddha.) (Note: The surrender of King Kunye is recorded in the Annals of Emperor Wu in the second year of Yuan Shou.)
Later Han Dynasty
During the Yongping era of Emperor Ming of the Later Han Dynasty, envoys were first sent to Tianzhu (India), obtaining forty-two chapters of Buddhist scriptures, and the White Horse Temple was first built. (Note: The 'Annals of Emperor Ming' in the 'Book of the Later Han' does not record this.) (Note: The 'Biography of the Western Regions: Tianzhu' records that it was said that Emperor Ming dreamed of a golden man growing tall with light on his head, and asked his ministers. Someone said, 'There is a god in the West named Buddha, whose form is sixteen feet tall and golden in color.' The emperor then sent envoys to Tianzhu to inquire about the Buddhist Dharma. Therefore, images of the Buddha were painted in China. King Ying of Chu began to believe in this art, and as a result, some people in China worshiped this path.) (Note: The commentary on the 'Biography of King Ying of Chu' in the 'Han Records' by Yuan Hong records that Futu (浮屠) is Buddha. In the Western Regions, in the kingdom of Tianzhu (India), there is the Buddhist path. Buddha, in the language of the Han Dynasty, means 'awakening,' and is used to awaken all beings. Its teachings focus on cultivating a kind and compassionate heart, not killing living beings, and dedicating oneself to purity and tranquility. Those who are diligent in this are called Shramanas. Shramana, in the language of the Han Dynasty, means 'cessation,' probably meaning to cease thoughts, remove desires, and return to non-action. It is also believed that when people die
精神不滅。隨復受形。生時善惡。皆有報應。故貴行善修道。以煉精神。以至無生。而得為佛也。佛長丈六尺。黃金色。項中佩日月光。變化無方。無所不入。而大濟群生。初明帝。夢見金人長大。項有日月光。以問群臣。或曰。西方有神。其名曰佛。陛下所夢。得無是乎。於是遣使天竺。問其道術。而圖其形像焉 按魏書釋老志。漢哀帝元壽元年。博士弟子秦景憲。受大月氏王使伊存。口授浮屠經。中土聞之。未之信了也。后孝明帝。夜夢金人。頂有臼光。飛行殿庭。乃訪群臣。傅毅始以佛對。帝遣郎中蔡愔。博士弟子秦景等。使于天竺。寫浮屠遺範。愔仍與沙門。攝摩騰竺法蘭。東還洛陽。中國有沙門。及跪拜之法。自此始也。愔又得佛經四十二章。及釋迦立像。明帝令畫工圖佛像。置清涼臺及顯節陵上。經緘于蘭臺石室。愔之還也。以白馬負經而至漢。因立白馬寺于洛城雍關西。摩騰法蘭。咸卒於此寺。浮屠。正號曰佛陀。佛陀與浮圖。聲相近。皆西方言。其來轉為二音。華言譯之。則謂凈覺。言滅穢。成明道為聖悟。凡其經旨。大抵言生生之類。皆因行業而起。有過去當今未來。歷三世識神常不滅。凡為善惡。必有報應。漸積勝業。陶冶粗鄙。經無數形。澡練神明。乃致無生。而得佛道。其間階次。心行等級
【現代漢語翻譯】 現代漢語譯本：精神不會消滅。隨著（業力）再次接受形體（輪迴）。生時所作的善事或惡事，都會有相應的報應。所以要注重行善修道，用來修煉精神，以達到不生不滅的境界，從而得成佛果。佛身高一丈六尺，呈現黃金色，頸項中佩戴著日月般的光芒，變化莫測，無所不在，從而廣為救濟眾生。當初漢明帝，夢見一個金人，身形高大，頸項有日月光芒，便詢問群臣。有人說：『西方有神，他的名字叫做佛（Buddha）。陛下所夢見的，莫非就是他嗎？』於是派遣使者前往天竺（India），詢問關於佛的教義和法術，並且描繪了他的形像。 按《魏書·釋老志》記載，漢哀帝元壽元年，博士弟子秦景憲，接受了大月氏（Yuezhi）國王的使者伊存口頭傳授的浮屠經（Buddha's teachings）。中原地區聽說了這件事，但沒有相信。後來漢孝明帝，夜裡夢見金人，頭頂有光芒，在宮殿庭院中飛行。於是詢問群臣，傅毅開始用佛來回答。皇帝派遣郎中蔡愔、博士弟子秦景等人，出使天竺，抄寫浮屠（Buddha）的遺留下來的規範。蔡愔與沙門（Shramana，佛教僧侶）攝摩騰（Kashyapa Matanga）、竺法蘭（Dharmaratna）一起回到洛陽。中國有沙門以及跪拜之禮，從此開始。蔡愔又得到了佛經四十二章，以及釋迦（Shakyamuni）立像。明帝命令畫工繪製佛像，安置在清涼臺和顯節陵上。經書被收藏在蘭臺石室。蔡愔回國時，用白馬馱著經書到達漢朝，因此在洛陽城雍關西建立了白馬寺。攝摩騰和竺法蘭都圓寂于這座寺廟。浮屠，正確的稱呼是佛陀（Buddha）。佛陀與浮圖，發音相近，都是西方語言。傳入中國後轉為兩個音節。用漢語翻譯，就叫做凈覺，意思是滅除污穢，成就明道，成為聖人的覺悟。總的來說，佛經的宗旨，大概是說一切有生命的東西，都是因為業力而產生的。有過去、現在、未來，經歷三世，識神（consciousness）常常不會消滅。凡是做了善事或惡事，必定會有報應。逐漸積累殊勝的功業，陶冶粗俗鄙陋的習性，經歷無數的形體（輪迴），洗滌修煉精神，才能達到不生不滅的境界，從而證得佛道。這其中的階梯次序，在於心念行為的等級。
【English Translation】 English version: The spirit does not perish. It repeatedly receives form (reincarnation). Good and evil deeds in life all have their retribution. Therefore, it is important to practice good deeds and cultivate the Way, in order to refine the spirit, to reach the state of non-birth, and thus attain Buddhahood. The Buddha (Buddha) is sixteen feet tall, golden in color, and wears the light of the sun and moon around his neck, transforming in countless ways, omnipresent, and greatly saving all living beings. Initially, Emperor Ming of the Han Dynasty dreamed of a golden man, tall in stature, with the light of the sun and moon around his neck, and asked his ministers about it. Someone said, 'In the West, there is a god whose name is Buddha (Buddha). Could it be that what Your Majesty dreamed of is him?' Therefore, he sent envoys to Tianzhu (India) to inquire about the Buddha's teachings and magic, and to depict his image. According to the 'Treatise on Buddhism and Taoism' in the Book of Wei, in the first year of the Yuanshou reign of Emperor Ai of the Han Dynasty, Qin Jingxian, a disciple of the erudite, received the Buddha's teachings (Futu Sutra) orally transmitted by Yicun, an envoy of the King of Dayuezhi (Yuezhi). The Central Plains heard of this, but did not believe it. Later, Emperor Xiaoming of the Han Dynasty dreamed of a golden man at night, with light on the top of his head, flying in the palace courtyard. So he asked his ministers, and Fu Yi began to answer with Buddha (Buddha). The emperor sent Cai Yin, a courtier, and Qin Jing, a disciple of the erudite, to Tianzhu (India) to copy the remaining norms of the Buddha (Buddha). Cai Yin returned to Luoyang with the Shramana (Shramana, Buddhist monk) Kashyapa Matanga (Shemoteng) and Dharmaratna (Zhufalan). From then on, China had Shramanas and the practice of kneeling and bowing. Cai Yin also obtained the Forty-Two Chapters Sutra and a standing statue of Shakyamuni (Shijia). Emperor Ming ordered painters to paint Buddha images and place them on the Qingliang Terrace and the Xianjie Mausoleum. The scriptures were stored in the stone chamber of the Lantai. When Cai Yin returned, he carried the scriptures on a white horse to the Han Dynasty, so the White Horse Temple was built west of Yongguan in Luoyang City. Kashyapa Matanga and Dharmaratna both passed away in this temple. Futu, the correct name is Buddha (Buddha). Buddha and Futu are similar in pronunciation and are both Western languages. After being introduced to China, they were transformed into two syllables. Translated into Chinese, it is called Jingjue, which means to eliminate filth, achieve enlightenment, and become the enlightenment of a sage. In general, the purpose of the Buddhist scriptures is to say that all living things are produced by karma. There are past, present, and future, and the consciousness (consciousness) often does not perish through the three lifetimes. All good and evil deeds will surely have retribution. Gradually accumulate superior merits, cultivate crude and vulgar habits, experience countless forms (reincarnation), cleanse and refine the spirit, and then reach the state of non-birth, and thus attain Buddhahood. The order of the steps in between lies in the level of thoughts and actions.
非一。皆緣淺以至深。藉微而爲著。率在於積仁順。蠲嗜慾。習虛靜。而成通照也。故其始修心。則依佛法僧。謂之三歸。若君子之三畏也。又有五戒。去殺盜淫妄言飲酒。大意與仁義禮智信同。名為異耳。云奉侍之則生天人勝處。虧犯則墜鬼畜諸苦。又善惡生處。凡有六道焉。諸服其道者。則剃落鬚髮。釋累辭家。結師資。遵律度。相與和居。治心修凈行。乞以自給。謂之沙門。或曰桑門。亦聲相近。總謂之僧。皆胡言也。僧譯為和命眾。桑門為息心。比丘為行乞。俗人之信憑道法者。男曰優婆塞。女曰優婆夷。其為沙門者。初修十誡曰沙彌。而終於二百五十則具足。成大僧。婦入道者。曰比丘尼。其誡至於五百。皆以□為本。隨事增數。在於防心攝身正口。心去貪忿癡。身除殺淫盜。口斷妄雜諸非正言。總謂之十善道。能具此。謂之三業清凈。凡人修行粗為極。云可以達惡善報。漸階聖蹟。初階聖者。有三種人。其根業太差。謂之三乘。聲聞乘。緣覺乘。大乘。取其可乘運以至道為名。此三人。惡跡已盡。但修心蕩累。濟物進德。初根人為小乘。行四諦法。中根人為中乘。受十二因緣。上根人為大乘。則修六度。雖階三乘。而要由修進萬行。拯度億流。彌長遠乃可登佛境矣。
永平八年。楚王英。奉縑紈贖
【現代漢語翻譯】 現代漢語譯本：並非一蹴而就，所有成就都由淺入深，由微小積累而成顯著。關鍵在於積累仁義順德，戒除嗜慾，學習虛靜，從而達到通達明照的境界。因此，最初修行時，要皈依佛、法、僧，這被稱為『三歸』，類似於君子的『三畏』。還有『五戒』，即不殺生、不偷盜、不邪淫、不妄語、不飲酒，其大意與仁、義、禮、智、信相同，只是名稱不同而已。據說奉行這些戒律就能升到天人殊勝之處，違犯就會墮入鬼畜等痛苦境地。善惡所生的去處，總共有六道。那些信奉這些道理的人，就剃除鬚髮，捨棄世俗的牽累，離開家庭，結拜師徒，遵守戒律，相互和睦相處，治理內心，修持清凈的行為，通過乞討來維持生活，這被稱為『沙門』（Śrāmaṇa，勤息），或者『桑門』，只是發音相近。總稱為『僧』（Saṃgha，僧團），這些都是胡語（外來語）。『僧』翻譯過來是『和合眾』，『桑門』是『息滅心念』，『比丘』（Bhikṣu，乞士）是『行乞者』。俗人中信仰佛法的人，男子稱為『優婆塞』（Upāsaka，近事男），女子稱為『優婆夷』（Upāsikā，近事女）。出家為沙門的人，最初修持『十戒』的稱為『沙彌』（Śrāmaṇera，勤策男），最終達到二百五十戒就成為具足戒的大僧。婦女出家修道的，稱為『比丘尼』（Bhikṣuṇī，乞士女），她們的戒律達到五百條。所有這些都以『戒』為根本，隨著具體情況增加戒條的數量，在於防止內心邪念，約束身行，端正言語。內心去除貪婪、嗔恨、愚癡，身體杜絕殺生、邪淫、偷盜，口中戒除妄語、雜語等不正當的言語。總稱為『十善道』。能夠完全做到這些，就稱為『三業清凈』。凡人修行，粗略地做到極致，據說可以達到善惡果報，逐漸進入聖人的境界。最初進入聖人境界的人，有三種人，他們的根基和業力差別很大，被稱為『三乘』，即聲聞乘（Śrāvakayāna，聽聞佛法而悟道者）、緣覺乘（Pratyekabuddhayāna，通過自身觀察因緣而覺悟者）、大乘（Mahāyāna，普度眾生）。取其可以乘坐運載到達真理的含義來命名。這三種人，惡的痕跡已經消除殆盡，只是修心以消除牽累，救濟眾生，增進德行。初級根性的人為小乘，修行四諦法；中級根性的人為中乘，領受十二因緣；上等根性的人為大乘，則修持六度。雖然分為三乘，但都要通過修行各種善行，救度億萬眾生，經過漫長的時間才能登上佛的境界。 永平八年，楚王英，奉獻縑帛贖罪。
【English Translation】 English version: It is not achieved overnight; all accomplishments progress from the shallow to the profound, accumulating from the small to the significant. The key lies in accumulating benevolence and obedience, abstaining from desires, learning tranquility, and thus achieving a state of thorough illumination. Therefore, when initially cultivating the mind, one should take refuge in the Buddha, the Dharma, and the Saṃgha (the Three Jewels), which is called the 'Three Refuges,' similar to the gentleman's 'Three Fears.' There are also the 'Five Precepts,' which are to abstain from killing, stealing, sexual misconduct, false speech, and intoxicants. Their general meaning is the same as benevolence, righteousness, propriety, wisdom, and trustworthiness, only the names are different. It is said that observing these precepts will lead to rebirth in the superior realms of gods and humans, while violating them will lead to falling into the suffering realms of ghosts and animals. There are a total of six realms where good and evil are born. Those who believe in these principles shave their heads and beards, relinquish worldly attachments, leave their families, form teacher-student relationships, abide by the precepts, live together harmoniously, cultivate their minds, practice pure conduct, and sustain themselves through begging, which is called 'Śrāmaṇa' (勤息, diligent in ceasing [defilements]), or '桑門,' which is a similar pronunciation. Collectively, they are called 'Saṃgha' (僧團, community), which are all foreign words. 'Saṃgha' translates to 'harmonious assembly,' '桑門' means 'cessation of mind,' and 'Bhikṣu' (乞士, beggar) means 'one who begs for alms.' Among laypeople who believe in the Dharma, men are called 'Upāsaka' (近事男, male lay devotee), and women are called 'Upāsikā' (近事女, female lay devotee). Those who become Śrāmaṇas initially cultivate the 'Ten Precepts' and are called 'Śrāmaṇera' (勤策男, diligent novice), and eventually, upon reaching two hundred and fifty precepts, they become fully ordained monks. Women who renounce the world and practice the Dharma are called 'Bhikṣuṇī' (乞士女, female beggar), and their precepts number five hundred. All of these are based on 'precepts,' with the number of precepts increasing according to specific circumstances, focusing on preventing evil thoughts in the mind, restraining bodily actions, and rectifying speech. The mind should eliminate greed, hatred, and delusion; the body should abstain from killing, sexual misconduct, and stealing; and the mouth should refrain from false speech, idle chatter, and other improper words. Collectively, these are called the 'Ten Wholesome Paths.' Being able to fully practice these is called 'purity of the three karmas.' Ordinary people who cultivate to the best of their ability are said to be able to attain good and bad karmic rewards and gradually enter the realm of the saints. Those who initially enter the realm of the saints are of three types, with great differences in their roots and karma, and are called the 'Three Vehicles,' namely Śrāvakayāna (聽聞佛法而悟道者, vehicle of the hearers), Pratyekabuddhayāna (通過自身觀察因緣而覺悟者, vehicle of the solitary realizers), and Mahāyāna (普度眾生, great vehicle). They are named for their ability to carry and transport one to the truth. These three types of people have already exhausted their evil traces, and only cultivate their minds to eliminate attachments, relieve sentient beings, and enhance their virtues. People of initial capacity are of the Hīnayāna (小乘, small vehicle), practicing the Four Noble Truths; people of intermediate capacity are of the Madhyamāyāna (中乘, middle vehicle), receiving the Twelve Links of Dependent Origination; and people of superior capacity are of the Mahāyāna, then cultivating the Six Perfections. Although divided into three vehicles, all must cultivate various good deeds, save hundreds of millions of sentient beings, and only after a long period of time can they ascend to the realm of the Buddha. In the eighth year of Yongping, King Ying of Chu offered silk to atone for his sins.
愆。詔以助伊蒲塞桑門之盛饌 按後漢書。明帝本紀。不載 按楚王英傳。英少時好遊俠。交通賓客。晚節更喜黃老學。為浮屠齋戒祭祀。八年詔令天下。死罪皆入縑贖。英。遣郎中。令奉黃縑白紈三十匹。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。其還贖。以助伊蒲塞桑門之盛饌。因以班示。諸國中傳。
魏
明帝□□□年始徙宮西佛圖。作周閣百間。天竺沙門曇柯迦羅。始譯誡律。傳於中國 按三國誌。魏明帝本紀。不載 按魏書釋老志。魏明帝。會欲壞宮西佛圖。外國沙門。乃金盤盛水。置於殿前。以佛舍利。投之於水。乃有五色光起。於是帝嘆曰。自非靈異。安得爾乎。遂徙于道□。為作周閣百間。佛圖故處。鑿為濛汜池。種芙蓉于中。後有天竺沙門曇柯迦羅。入洛宣譯誡律。中國誡律之始也。
吳
吳主權赤烏四年。建塔于佛陀里。又造寺奉僧會居 按三國誌吳主孫權傳。不載 按佛法金湯編。吳赤烏四年。康居國三藏康僧會。至金陵立茆茨。設像行道。國人初見。咸驚異之。有司以聞。權召問之。會進曰。如來大師。化已千年。然靈骨舍利。神應無方。
【現代漢語翻譯】 現代漢語譯本 愆（qiān）：詔令用（贖罪的）縑帛來資助伊蒲塞（yī pú sà，優婆塞，在家男居士）和桑門（sāng mén，沙門，出家修行者）的盛大齋宴。按《後漢書·明帝本紀》沒有記載。按《楚王英傳》，楚王英年輕時喜歡遊俠，結交賓客，晚年更加喜好黃老之學，為浮屠（fú tú，佛陀）齋戒祭祀。漢明帝永平八年，詔令天下，死罪都可以用縑帛贖罪。楚王英派遣郎中，命令他進獻黃縑白紈三十匹，到國相那裡說：『我寄身在藩國輔佐朝廷，過錯罪惡積累很多，歡喜皇上您的恩德，奉送縑帛，用來贖罪。』國相將此事上報。皇帝下詔回覆說：『楚王英誦讀黃老的精妙言論，崇尚浮屠的仁慈祠祀，清凈齋戒三個月，與神明立下誓約，有什麼嫌疑和疑慮，會有什麼後悔和吝惜呢？將贖罪的縑帛退還，用來資助伊蒲塞和桑門的盛大齋宴。』因此將此事頒佈曉示。在各國中傳揚。
魏
魏明帝（Wèi Míngdì）某年開始遷移宮殿西邊的佛圖（fó tú，佛寺），建造周閣一百間。天竺（Tiānzhú，印度）沙門曇柯迦羅（Tán Kējiāluó）開始翻譯戒律，傳到中國。按《三國誌·魏明帝本紀》沒有記載。按《魏書·釋老志》，魏明帝曾經想要毀壞宮殿西邊的佛圖，外國沙門用金盤盛水，放在殿前，將佛舍利（fó shèlì，佛陀的遺骨）投入水中，於是有五色光芒升起。於是皇帝感嘆說：『如果不是靈異，怎麼會這樣呢？』於是將佛圖遷移到道□，為它建造周閣一百間。佛圖原來的地方，挖掘成濛汜池，在其中種植芙蓉。後來有天竺沙門曇柯迦迦羅，來到洛陽宣講翻譯戒律，是中國戒律的開始。
吳
吳國赤烏（chì wū）四年，在佛陀里（fó tuó lǐ）建造佛塔，又建造寺廟供奉僧會（sēng huì）居住。按《三國誌·吳主孫權傳》沒有記載。按《佛法金湯編》，吳國赤烏四年，康居國（Kāngjū guó）三藏康僧會（Kāng Sēnghuì）來到金陵（Jīnlíng），搭建茅草屋，設立佛像修行。當地人最初見到，都感到驚訝奇異。有關部門將此事上報。孫權（Sūn Quán）召見康僧會詢問。康僧會進言說：『如來大師，教化已經千年，然而靈骨舍利，神異感應沒有窮盡。』
【English Translation】 English version Qian (愆): An edict was issued to use silk (juan bo, 縑帛) to assist the grand feast of the Yipusai (伊蒲塞, Upasaka, a male lay Buddhist) and Sangmen (桑門, Sramana, a Buddhist monk). According to the 'Book of the Later Han Dynasty, Biography of Emperor Ming', this is not recorded. According to the 'Biography of the King of Chu, Ying', King Ying of Chu liked to roam and associate with guests when he was young, and in his later years, he became even more fond of the Huang-Lao school of thought, fasting and offering sacrifices to the Futu (浮屠, Buddha). In the eighth year of Yongping of Emperor Ming of the Han Dynasty, an edict was issued to the world that capital crimes could be redeemed with silk. King Ying of Chu sent a courtier, ordering him to present thirty bolts of yellow silk and white silk to the state chancellor, saying: 'I am attached to the vassal state to assist the court, and my faults and sins have accumulated greatly. I am delighted with your great kindness, and I offer silk to redeem my sins.' The state chancellor reported this matter. The emperor issued an edict in reply, saying: 'King Ying of Chu recites the subtle words of Huang-Lao, and admires the benevolent shrines of Futu, fasting purely for three months, and making vows with the gods. What suspicion and doubt is there, and what regret and stinginess will there be? Return the silk for redemption and use it to assist the grand feast of the Yipusai and Sangmen.' Therefore, this matter was promulgated and announced. It was spread among the countries.
Wei
In a certain year of Emperor Ming of Wei (魏明帝), the Futu (佛圖, Buddhist temple) west of the palace was moved, and a hundred Zhou pavilions were built. The Sramana (沙門) Tan Kejia Luo (曇柯迦羅) from Tianzhu (天竺, India) began to translate the precepts and transmit them to China. According to the 'Records of the Three Kingdoms, Biography of Emperor Ming of Wei', this is not recorded. According to the 'Records of Buddhism and Taoism in the Book of Wei', Emperor Ming of Wei once wanted to destroy the Futu west of the palace. A foreign Sramana placed water in a golden plate and placed it in front of the palace, and threw the Buddha's relics (佛舍利) into the water, and then five-colored lights rose. Then the emperor sighed and said: 'If it were not for the supernatural, how could this be?' So he moved the Futu to Dao□, and built a hundred Zhou pavilions for it. The original site of the Futu was excavated into the Mengsi Pond, and lotus flowers were planted in it. Later, the Sramana Tan Kejia Luo from Tianzhu came to Luoyang to preach and translate the precepts, which was the beginning of the precepts in China.
Wu
In the fourth year of Chiwu (赤烏) in the Wu Kingdom, a pagoda was built in Futuoli (佛陀里), and a temple was built for the Sangha (僧會) to live in. According to the 'Records of the Three Kingdoms, Biography of Sun Quan, the Lord of Wu', this is not recorded. According to the 'Golden Soup Compilation of Buddhism', in the fourth year of Chiwu in the Wu Kingdom, the Tripitaka Master Kang Senghui (康僧會) from Kangju (康居) came to Jinling (金陵), built a thatched hut, and set up Buddha statues for practice. The locals were initially surprised and strange when they saw it. The relevant departments reported this matter. Sun Quan (孫權) summoned Kang Senghui and asked him. Kang Senghui said: 'The Tathagata Master has been teaching for thousands of years, but the spiritual bone relics have endless divine responses.'
昔阿育王奉之。為八萬四千塔。此其遺化也。權以為夸誕。曰。舍利可得。當爲塔之。茍其無驗。國有常刑。會乃以銅瓶置幾上。請期七日。無驗。乃展二七日。無驗。權曰。趣烹之。會默唸佛名。真慈豈違我哉。更請展期。七日五鼓矣。聞瓶中鏘然有聲。視之乃舍利也。黎明進之。權與公卿聚觀。嘆曰。希世之瑞也。會言。舍利威神。無能壞者。權使力士槌之。無損而光自若。權為建塔于佛陀里。又造寺奉會居。賜額曰建初。
吳主皓□□□年。詔毀佛宇 按三國誌吳主孫晧傳。不載 按續文獻通考。吳主晧。嘗詔毀神祠及佛宇。
晉
晉時。洛中佛圖。四十二所。僧人。始服雜色衣 按魏書釋老志。自洛中構白馬寺。盛飾佛圖。畫跡甚妙。為四方式。凡宮塔制度。猶依天竺舊狀。而重構之。從一級。至三五七九。世人相承。謂之浮圖。或云佛圖。晉世。洛中佛圖。有四十二所矣。漢世。沙門皆衣赤布。后乃易以雜色。
簡文帝咸安元年。以星變。詔僧法曠禳之 按晉書簡文帝本紀。不載 按續文獻通考。簡文帝為會稽王時。好談名理。支道林許詢諸人。常在齋頭。支為法師。許為都講。支通一義。四坐皆厭心。許送一難。眾人皆抃舞。及即帝位。有星變。詔僧法曠。禳之。
咸安
【現代漢語翻譯】 現代漢語譯本 過去阿育王（Ayu Wang，印度孔雀王朝的國王）信奉佛法，建造了八萬四千座佛塔，這便是當時的遺蹟。孫權（Sun Quan，三國時期吳國的開國皇帝）起初不相信，認為這是誇大之詞，便說：『如果真能得到舍利（Sheli，佛教中的聖物，通常是佛陀或高僧火化后的遺骨），我就為你建造佛塔。如果不能驗證，國家自有刑罰。』於是慧達（Hui Da，僧侶的名字）將銅瓶放在幾案上，請求七天期限驗證。七天過去，沒有應驗。孫權又延長了十四天，仍然沒有應驗。孫權說：『快把他烹煮了！』慧達默默唸誦佛的名號，心想：『真正的慈悲難道會拋棄我嗎？』再次請求延期。到了第七天五更時分，聽到瓶中有鏘然的聲音，一看，竟然是舍利。黎明時進獻給孫權，孫權與公卿大臣一同觀看，感嘆道：『這是稀世的祥瑞啊！』慧達說：『舍利具有威神之力，沒有人能夠摧毀它。』孫權派力士用鐵錘擊打舍利，舍利毫髮無損，光芒依舊。孫權便在佛陀里（Fotuo Li，地名）為舍利建造佛塔，又建造寺廟供奉慧達居住，賜予寺廟匾額，題為『建初』。
吳主孫皓（Sun Hao，三國時期吳國的末代皇帝）某年下詔摧毀佛寺。（根據《三國誌·吳主孫皓傳》記載，沒有相關記載。根據《續文獻通考》記載，吳主孫皓曾經下詔摧毀神祠和佛寺。）
晉
晉朝時期，洛陽城中有佛寺四十二所。僧人開始穿雜色衣服。（根據《魏書·釋老志》記載，自從在洛陽建造白馬寺，極盡華麗地裝飾佛寺，繪畫的痕跡非常精妙，是四種樣式。凡是宮殿和佛塔的制度，仍然依照天竺（Tian Zhu，古代印度）舊時的樣子，並加以重建。從一級到三級、五級、七級、九級，世人相傳，稱之為浮圖（Futu，即佛塔），或者佛圖。晉朝時，洛陽城中有佛寺四十二所。漢朝時，沙門（Shamen，佛教出家人的通稱）都穿紅色布衣，後來才改為雜色。）
簡文帝（Jianwen Di，東晉的皇帝）咸安元年，因為星象變化，下詔讓僧人法曠（Fa Kuang，僧侶的名字）設壇祈禳。（根據《晉書·簡文帝本紀》記載，沒有相關記載。根據《續文獻通考》記載，簡文帝做會稽王時，喜歡談論名理，支道林（Zhi Daolin，僧侶的名字）、許詢（Xu Xun，人名）等人，經常在他的齋房裡。支道林擔任法師，許詢擔任都講。支道林講通一個義理，在座的人都感到厭倦；許詢提出一個難題，眾人都歡欣鼓舞。等到他即位當皇帝，發生了星象變化，下詔讓僧人法曠設壇祈禳。）
咸安
【English Translation】 English version In the past, King Ashoka (Ayu Wang, the king of the Mauryan dynasty in India) revered Buddhism and built 84,000 stupas (pagodas), and this is a remnant of that time. Sun Quan (Sun Quan, the founding emperor of the Wu Kingdom during the Three Kingdoms period) initially disbelieved it, thinking it was an exaggeration, and said, 'If you can really obtain a sharira (Sheli, Buddhist relics, usually cremated remains of the Buddha or eminent monks), I will build a stupa for you. If it cannot be verified, the state has its own punishments.' Thereupon, Hui Da (Hui Da, a monk's name) placed a copper bottle on the table and requested a seven-day period for verification. After seven days, there was no verification. Sun Quan extended it for another fourteen days, but still no verification. Sun Quan said, 'Quickly boil him!' Hui Da silently recited the Buddha's name, thinking, 'Will true compassion abandon me?' He requested another extension. On the seventh day, at the fifth watch (early morning), a clanging sound was heard in the bottle. Upon inspection, it was a sharira. At dawn, it was presented to Sun Quan, who, along with his ministers, watched and exclaimed, 'This is a rare auspicious sign!' Hui Da said, 'The sharira possesses divine power, and no one can destroy it.' Sun Quan sent a strongman to strike the sharira with a hammer, but it remained undamaged and its light remained as before. Sun Quan then built a stupa for the sharira in Fotuo Li (Fotuo Li, a place name), and also built a temple for Hui Da to reside in, bestowing upon the temple the plaque 'Jianchu'.
In a certain year, Wu Emperor Sun Hao (Sun Hao, the last emperor of the Wu Kingdom during the Three Kingdoms period) issued an edict to destroy Buddhist temples. (According to the 'Biography of Sun Hao' in the 'Records of the Three Kingdoms', there is no such record. According to the 'Continuation of the General Study of Literary Remains', Emperor Sun Hao once issued an edict to destroy shrines and Buddhist temples.)
Jin
During the Jin Dynasty, there were forty-two Buddhist temples in Luoyang. Monks began to wear mixed-color robes. (According to the 'Treatise on Buddhism and Taoism' in the 'Book of Wei', since the White Horse Temple was built in Luoyang, Buddhist temples were decorated with great splendor, and the painted traces were very exquisite, in four styles. All the systems of palaces and pagodas still followed the old form of Tianzhu (Tian Zhu, ancient India) and were rebuilt. From one level to three, five, seven, and nine levels, people passed it down, calling it Futu (Futu, i.e., pagoda), or Fotu. During the Jin Dynasty, there were forty-two Buddhist temples in Luoyang. During the Han Dynasty, shamen (Shamen, a general term for Buddhist monks) all wore red cloth robes, but later they were changed to mixed colors.)
In the first year of Xian'an of Emperor Jianwen (Jianwen Di, emperor of the Eastern Jin Dynasty), due to stellar anomalies, an edict was issued to the monk Fa Kuang (Fa Kuang, a monk's name) to perform rituals to avert them. (According to the 'Basic Annals of Emperor Jianwen' in the 'Book of Jin', there is no such record. According to the 'Continuation of the General Study of Literary Remains', when Emperor Jianwen was the Prince of Kuaiji, he liked to discuss famous theories, and Zhi Daolin (Zhi Daolin, a monk's name), Xu Xun (Xu Xun, a person's name), and others were often in his study. Zhi Daolin served as a Dharma master, and Xu Xun served as a lecturer. When Zhi Daolin explained a principle, everyone present felt bored; when Xu Xun raised a difficult question, everyone cheered. When he ascended the throne as emperor, stellar anomalies occurred, and an edict was issued to the monk Fa Kuang to perform rituals to avert them.)
Xian'an
二年。敕長干寺造塔 按晉書簡文帝本紀。不載 按佛法金湯編。簡文帝咸安二年。敕長干寺造塔。壯麗殊偉。畢工之日。光照檐宇。帝。每讀佛經。以為陶煉精神。則聖人可至。
孝武帝太元六年。春正月。帝。始立精舍于殿內 按晉書孝武帝本紀。太元六年春正月。帝。初奉佛法。立精舍于殿內。引諸沙門。以居之。
恭帝□□□年。造丈六佛像。親于瓦官寺迎之 按晉書恭帝本紀。帝。深信浮屠道。鑄貨千萬。造丈六金像。親于瓦官寺迎之。步從十許里。
宋
高祖永初元年。設齋內殿。施僧襯資三萬 按宋書高祖本紀。不載 按佛法金湯編。宋武帝微時。游京口竹林寺。獨臥講堂。前有五色龍章。眾僧見之。以白帝。帝喜曰。上人無妄言。帝為宋公時。以京口故宅。為普照寺。永初元年。設齋內殿。沙門道照陳詞。至百年迅速苦樂俄頃。帝善之。別施襯資三萬。帝。嘗手寫戒經。口誦梵本。造靈根法王等四寺。又建東山寺。
太祖元嘉十二年。詔禁興造寺塔。沙汰沙門。罷道者 按宋書太祖本紀。不載 按天竺諸國傳。佛道自後漢明帝。法始東流。自此以來。其教稍廣。自帝王至於民庶。莫不歸心。經誥充積。訓義深遠。別為一家之學焉。元嘉十二年。丹陽尹蕭摩之奏曰。佛
【現代漢語翻譯】 現代漢語譯本 二年。敕令長干寺建造佛塔（cháng gàn sì zào tǎ）。（根據《晉書·簡文帝本紀》記載，沒有相關記載。）（根據《佛法金湯編》記載，）簡文帝咸安二年，敕令長干寺建造佛塔，壯麗非凡。完工之日，光芒照耀屋檐。皇帝經常閱讀佛經，認為可以陶冶精神，達到聖人的境界。
孝武帝太元六年，春正月，皇帝開始在殿內設立精舍。（根據《晉書·孝武帝本紀》記載，）太元六年春正月，皇帝開始信奉佛法，在殿內設立精舍，引薦各位沙門（shā mén），讓他們居住。
恭帝某年，建造丈六佛像（zhàng liù fó xiàng），親自到瓦官寺（wǎ guān sì）迎接。（根據《晉書·恭帝本紀》記載，）皇帝深信浮屠之道，花費千萬錢，建造丈六金像，親自到瓦官寺迎接，步行跟隨十多里路。
宋
高祖永初元年，在內殿設定齋飯，佈施僧侶衣物費用三萬。（根據《宋書·高祖本紀》記載，沒有相關記載。）（根據《佛法金湯編》記載，）宋武帝微賤之時，遊歷京口竹林寺（jīng kǒu zhú lín sì），獨自睡在講堂。前面有五色龍章，眾僧看到后，稟告皇帝。皇帝高興地說，『上人沒有說謊。』皇帝擔任宋公時，將京口的舊宅改為普照寺（pǔ zhào sì）。永初元年，在內殿設定齋飯，沙門道照（dào zhào）陳述道，『百年迅速，苦樂轉瞬即逝。』皇帝對此很讚賞，另外佈施衣物費用三萬。皇帝曾經手寫戒經，口誦梵文佛經，建造靈根法王寺（líng gēn fǎ wáng sì）等四座寺廟，又建造東山寺（dōng shān sì）。
太祖元嘉十二年，下詔禁止興建寺廟佛塔，篩選沙門，遣散道士。（根據《宋書·太祖本紀》記載，沒有相關記載。）（根據《天竺諸國傳》記載，）佛教自後漢明帝時傳入，佛法開始向東流傳。從此以後，佛教的教義逐漸廣泛傳播。從帝王到百姓，沒有不歸心的。佛經充斥，訓誡意義深遠，成為一個獨立的學派。元嘉十二年，丹陽尹蕭摩之（dān yáng yǐn xiāo mó zhī）上奏說，『佛
【English Translation】 English version Year two. An edict was issued to Changgan Temple (cháng gàn sì) to build a pagoda. (According to the 'Biography of Emperor Jianwen' in the Book of Jin, there is no record of this.) (According to the 'Golden Soup Compilation of Buddhism,' ) In the second year of Xian'an during the reign of Emperor Jianwen, an edict was issued to Changgan Temple to build a pagoda, which was magnificent and extraordinary. On the day of its completion, the light illuminated the eaves. The emperor often read Buddhist scriptures, believing that they could cultivate the spirit and reach the realm of a sage.
In the sixth year of Taiyuan during the reign of Emperor Xiaowu, in the first month of spring, the emperor began to establish a retreat in the palace. (According to the 'Biography of Emperor Xiaowu' in the Book of Jin,) In the first month of spring in the sixth year of Taiyuan, the emperor began to believe in Buddhism, established a retreat in the palace, and introduced various Shamen (shā mén) to reside there.
In a certain year of Emperor Gong, a sixteen-foot Buddha statue (zhàng liù fó xiàng) was built, and he personally went to Waguan Temple (wǎ guān sì) to welcome it. (According to the 'Biography of Emperor Gong' in the Book of Jin,) The emperor deeply believed in the way of the Buddhas, spending ten million coins to build a sixteen-foot golden statue, and personally went to Waguan Temple to welcome it, walking for more than ten li.
Song
In the first year of Yongchu during the reign of Emperor Gaozu, a vegetarian feast was set up in the inner palace, and 30,000 in clothing expenses were donated to the monks. (According to the 'Biography of Emperor Gaozu' in the Book of Song, there is no record of this.) (According to the 'Golden Soup Compilation of Buddhism,' ) When Emperor Wu of Song was humble, he traveled to Jingkou Zhulin Temple (jīng kǒu zhú lín sì) and slept alone in the lecture hall. There was a five-colored dragon emblem in front of him. When the monks saw it, they reported it to the emperor. The emperor happily said, 'The venerable one does not speak falsely.' When the emperor was the Duke of Song, he converted his old residence in Jingkou into Puzhao Temple (pǔ zhào sì). In the first year of Yongchu, a vegetarian feast was set up in the inner palace, and Shamen Daozhao (dào zhào) stated, 'A hundred years pass quickly, and joy and suffering are fleeting.' The emperor appreciated this very much and donated an additional 30,000 in clothing expenses. The emperor once hand-copied precepts and recited Sanskrit scriptures, building Linggen Fawang Temple (líng gēn fǎ wáng sì) and four other temples, and also built Dongshan Temple (dōng shān sì).
In the twelfth year of Yuanjia during the reign of Emperor Taizu, an edict was issued to prohibit the construction of temples and pagodas, to screen Shamen, and to dismiss Taoists. (According to the 'Biography of Emperor Taizu' in the Book of Song, there is no record of this.) (According to the 'Records of Various Countries in India,' ) Buddhism was introduced from the time of Emperor Ming of the Later Han Dynasty, and the Buddha's teachings began to spread eastward. Since then, the teachings of Buddhism have gradually spread widely. From emperors to common people, none have not turned to it. Buddhist scriptures are abundant, and the meaning of the precepts is profound, becoming an independent school of learning. In the twelfth year of Yuanjia, Danyang Yin Xiao Mozhi (dān yáng yǐn xiāo mó zhī) reported, 'The Budd'
化被于中國。已歷四代。形像塔寺。所在千數。進可以繫心。退足以招勸。而自頃以來。情敬浮末。不以精誠為至。更以奢競為重。舊宇頹弛。曾莫之修。而各務造新以相姱。尚甲第顯宅。于茲殆盡材竹銅彩。糜損無極。無關神祇。有累人事。建中越制。宜加裁檢。不為之防。流道未息。請自今以後。有欲鑄銅像者。悉詣臺自聞。興造塔寺精舍。皆先詣在所二千石。通辭。郡依事列言。本州須許報。然後就功。其有輒造寺舍者。皆依不承用詔書律。銅宅林苑。悉沒入官。詔可。又沙汰沙門。罷道者數百人。
世祖孝建□年。周朗奏。請申嚴佛律。不聽 按宋書世祖本紀。不載 按周朗傳。世祖即位。普責百官讜言。朗上書言。釋氏流教。其來有源。淵檢精測。固非深矣。舒引容潤。既亦廣矣。然習慧者。日替其修。束誡者。月繁其過。遂至糜散錦帛。侈飾車從。復假粗醫術。托雜卜數。延妹滿室。置酒浹堂。寄夫托妻者。不無殺子。乞兒者繼有。而猶倚靈假像。背親傲君。欺廢疾老。震損宮邑。是乃外刑之所不容戮。內教之所不悔罪。今宜申嚴佛律。裨重國令。其疵惡顯著者。悉皆罷遣。余則隨其藝行。各為之條。使禪義經誦。人能其一。食不過蔬。衣不出布。若應更度者。則令先習義行。本其神心。必能草腐
【現代漢語翻譯】 現代漢語譯本： 將佛法傳播到中國。已經歷了四代。佛像和佛塔寺廟，遍佈各地數以千計。進可以用來寄託心神，退可以用來招引勸化。但是近來，人們的情感和敬意流於表面。不把精誠作為最重要的，反而把奢靡攀比看得很重。舊的寺廟破敗傾頹，沒有人去修繕，卻各自致力於建造新的寺廟來互相誇耀。崇尚豪華的住宅，幾乎耗盡了木材、竹子、銅和顏料，浪費損壞到了極點。與神靈無關，反而給百姓增加了負擔。建造超過了制度的規定，應該加以裁減檢查。如果不加以防範，這種風氣就不會停止。請從今以後，凡是想要鑄造銅像的人，都要到臺省自首申報。興建佛塔寺廟精舍，都要先到當地的二千石（指郡太守）那裡通報情況。郡里根據情況列出報告，上報本州批準后，才能開始動工。那些私自建造寺廟房舍的人，都按照不遵守朝廷詔書的法律來處理，銅像、住宅、林苑，全部沒收歸官。皇帝下詔同意。
又篩選僧人，遣散還俗的僧人有數百人。
世祖孝建年間，周朗上奏說，請重新嚴格執行佛律。不允許……（按《宋書·世祖本紀》沒有記載。按《周朗傳》，世祖即位，普遍責令百官進獻正直的言論。周朗上書說，佛教的流傳，其來有自。淵博的考察和精密的衡量，本來就不是膚淺的。舒緩地引導和包容地滋潤，也已經很廣泛了。但是學習智慧的人，一天比一天減少修行；受到約束告誡的人，一個月比一個月增加過錯。以至於浪費散失錦繡綢緞，奢侈地裝飾車馬儀仗。又假借粗劣的醫術，依託雜亂的占卜之術。延請姐妹住滿房間，擺設酒宴充滿廳堂。寄託丈夫和妻子的，不免有殺子的行為；乞討的人接連不斷。卻仍然倚仗神靈和虛假的佛像，背棄父母，傲慢地對待君主，欺騙殘疾年老的人，震動損害宮殿城邑。這是外在的刑罰所不能處死，內在的教義所不能使之悔罪的。現在應該重新嚴格執行佛律，加重國家的法令。那些罪惡明顯的人，全部都遣散還俗。其餘的人就根據他們的技藝和行為，各自製定條文，使禪定、義理、經文誦讀，人人都能掌握其中一項。食物不超過蔬菜，衣服不超過布匹。如果應該再次度化的，就讓他們先學習義理和行為，根本在於他們的精神內心，必定能夠像對待腐爛的草一樣。） English version: Let Buddhism be spread to China. It has been through four generations. Images and pagodas are everywhere, numbering in the thousands. One can focus the mind, and the other can attract and encourage. But since recently, emotions and respect have become superficial. People do not regard sincerity as the most important thing, but rather regard extravagance and competition as important. Old temples are dilapidated and no one repairs them, but each is committed to building new temples to show off to each other. They admire luxurious residences, almost exhausting wood, bamboo, copper, and paint, wasting and damaging to the extreme. It has nothing to do with the gods, but it increases the burden on the people. Construction exceeds the regulations and should be reduced and inspected. If it is not prevented, this trend will not stop. From now on, anyone who wants to cast bronze statues must report to the central government. To build pagodas, temples, and monasteries, they must first report to the local governor (two thousand stones). The prefecture will list the report according to the situation and report it to the state for approval before construction can begin. Those who build temples and houses without permission will be dealt with according to the law of disobeying the imperial edict, and the bronze statues, residences, forests, and gardens will all be confiscated by the government. The emperor issued an edict agreeing to this.
In addition, monks were screened, and hundreds of monks were dismissed and returned to secular life.
During the Xiaojian era of Emperor Shizu, Zhou Lang奏 (memorial to the emperor) said, 'Please strictly enforce the Buddhist laws again. Not allowed...' (According to the 'Book of Song: Biography of Emperor Shizu', there is no record. According to the 'Biography of Zhou Lang', when Emperor Shizu ascended the throne, he universally ordered officials to offer upright opinions. Zhou Lang wrote a memorial saying that the spread of Buddhism has its origins. Broad investigation and precise measurement are not superficial. Relaxed guidance and inclusive nourishment are already widespread. However, those who study wisdom are decreasing their practice day by day; those who are restrained and warned are increasing their faults month by month. As a result, they waste and lose brocade and silk, and extravagantly decorate carriages and entourages. They also pretend to have crude medical skills and rely on chaotic divination. They invite sisters to fill the rooms and set up banquets to fill the halls. Those who entrust their husbands and wives inevitably kill their children; beggars continue one after another. Yet they still rely on spirits and false images, abandon their parents, treat the monarch arrogantly, deceive the disabled and elderly, and shake and damage palaces and cities. This is what external punishment cannot execute and internal teachings cannot make them repent. Now, the Buddhist laws should be strictly enforced again, and the laws of the country should be strengthened. Those with obvious sins should all be dismissed and returned to secular life. The rest should be given articles according to their skills and behavior, so that meditation, righteousness, and scripture recitation can be mastered by everyone. Food should not exceed vegetables, and clothing should not exceed cloth. If they should be converted again, let them first study righteousness and behavior, based on their spiritual heart, and they will surely be able to treat it like rotten grass.)
【English Translation】 English version: Let Buddhism be spread to China. It has been through four generations. Images and pagodas (塔寺) are everywhere, numbering in the thousands. One can focus the mind, and the other can attract and encourage. But since recently, emotions and respect have become superficial. People do not regard sincerity as the most important thing, but rather regard extravagance and competition as important. Old temples are dilapidated and no one repairs them, but each is committed to building new temples to show off to each other. They admire luxurious residences, almost exhausting wood, bamboo, copper, and paint, wasting and damaging to the extreme. It has nothing to do with the gods, but it increases the burden on the people. Construction exceeds the regulations and should be reduced and inspected. If it is not prevented, this trend will not stop. From now on, anyone who wants to cast bronze statues must report to the central government. To build pagodas, temples, and monasteries (精舍), they must first report to the local governor (二千石 - two thousand piculs of grain, referring to the governor). The prefecture will list the report according to the situation and report it to the state for approval before construction can begin. Those who build temples and houses without permission will be dealt with according to the law of disobeying the imperial edict, and the bronze statues, residences, forests, and gardens will all be confiscated by the government. The emperor issued an edict agreeing to this. In addition, monks were screened, and hundreds of monks were dismissed and returned to secular life. During the Xiaojian era of Emperor Shizu (世祖孝建), Zhou Lang (周朗)奏 (memorial to the emperor) said, 'Please strictly enforce the Buddhist laws again. Not allowed...' (According to the 'Book of Song: Biography of Emperor Shizu', there is no record. According to the 'Biography of Zhou Lang', when Emperor Shizu ascended the throne, he universally ordered officials to offer upright opinions. Zhou Lang wrote a memorial saying that the spread of Buddhism has its origins. Broad investigation and precise measurement are not superficial. Relaxed guidance and inclusive nourishment are already widespread. However, those who study wisdom are decreasing their practice day by day; those who are restrained and warned are increasing their faults month by month. As a result, they waste and lose brocade and silk, and extravagantly decorate carriages and entourages. They also pretend to have crude medical skills and rely on chaotic divination. They invite sisters to fill the rooms and set up banquets to fill the halls. Those who entrust their husbands and wives inevitably kill their children; beggars continue one after another. Yet they still rely on spirits and false images, abandon their parents, treat the monarch arrogantly, deceive the disabled and elderly, and shake and damage palaces and cities. This is what external punishment cannot execute and internal teachings cannot make them repent. Now, the Buddhist laws should be strictly enforced again, and the laws of the country should be strengthened. Those with obvious sins should all be dismissed and returned to secular life. The rest should be given articles according to their skills and behavior, so that meditation, righteousness, and scripture recitation can be mastered by everyone. Food should not exceed vegetables, and clothing should not exceed cloth. If they should be converted again, let them first study righteousness and behavior, based on their spiritual heart, and they will surely be able to treat it like rotten grass.'
。人天竦精。以往者。雖侯王家子。亦不宜拘。書奏忤旨。自解去職。
大明二年。詔沙汰沙門 按宋書世祖本紀。不載 按天竺傳。世祖大明二年。有曇標道人。與羌人高阇謀反。上因是下詔曰。佛法訛替。沙門混雜。未足扶濟鴻教。而專成逋藪。加奸心頻發。兇狀屢聞。敗亂風俗。神人交怨。可付所在精加沙汰。後有違犯。嚴加誅坐。於是設諸條禁。自非誡行精苦。並使還俗。而諸寺尼。出入宮掖。交關妃后。此制。竟不能行。
大明四年。于中興寺設齋。以異僧言。改中興。為天安寺 按宋書世祖本紀。不載 按天竺傳。世祖大明四年。于中興寺設齋。有一異僧。眾莫之識。問其名。答言。名明慧。從天安寺來。忽然不見。天下無此寺名。乃改中興。曰天安寺。
大明六年秋九月戊寅。制沙門。致敬人主 按宋書世祖本紀云云 按天竺傳。先是。晉世庾冰。始創議。欲使沙門敬王者。后桓元複述其義。並不果行。大明六年。世祖。使有司奏。曰。臣聞䆳宇崇居。非期宏峻。拳跪槃伏。非止敬恭。將以施張四維。締制八寓。故雖儒法枝派。名墨條分。至於崇親嚴上。厥繇靡爽。唯浮屠為教。逖自龍堆。反經提傳。訓遐事遠。練生瑩識。恒俗稱難。定旨緬謝。微言淪隔。拘文蔽道。在末彌扇。遂
【現代漢語翻譯】 現代漢語譯本： 人與天都肅然起敬。對於過去的事情，即使是侯王家的子弟，也不應該拘泥。上書進諫觸怒了皇帝，於是自己辭去官職。 大明二年，下詔整頓沙門（出家修道的人）。（按：《宋書·世祖本紀》沒有記載）（按：《天竺傳》記載，世祖大明二年，有曇標道人與羌人高阇謀反。皇帝因此下詔說：『佛法訛誤衰敗，沙門魚龍混雜，不能匡扶弘大的佛教，反而成為藏匿罪犯的地方。加上奸詐之心屢次發生，兇惡的情況屢次聽到，敗壞風俗，神人共憤。可以交給各地仔細整頓。以後有違犯的，嚴厲懲罰。』於是設定各種禁令，凡不是戒行精嚴刻苦的，都讓他們還俗。而各寺廟的尼姑，出入宮廷，與妃嬪后妃勾結。這個禁令，最終沒有實行。） 大明四年，在中興寺設定齋會，因為一個奇異僧人的話，改中興寺為天安寺。（按：《宋書·世祖本紀》沒有記載）（按：《天竺傳》記載，世祖大明四年，在中興寺設定齋會，有一個奇異的僧人，大家都不認識。問他的名字，回答說：『名叫明慧，從天安寺來。』忽然不見了。天下沒有這個寺名，於是改中興寺為天安寺。） 大明六年秋九月戊寅，下令沙門（出家修道的人）要對人主（皇帝）致敬。（按：《宋書·世祖本紀》有記載）（按：《天竺傳》記載，此前，晉朝的庾冰，開始提議，想要讓沙門尊敬君王。後來桓玄又重述他的意思，都沒有實行。大明六年，世祖讓有關部門上奏說：『我聽說高大的房屋，不是爲了追求宏偉高峻，彎腰下跪，不是僅僅爲了表示敬意。而是爲了施展四維，締造八方。所以即使儒家和法家分支不同，名家和墨家條文有別，至於尊崇親人，敬重君上，他們的道理沒有差別。只有佛教作為一種教義，來自遙遠的龍堆（指西方）。翻譯經典，傳授教義，教導人們遠離世俗，提高認識，世俗之人常常認為很難做到。確定宗旨，遙遠而難以理解，精微的語言，淪落而隔絕。拘泥於文字，遮蔽了真理，在末世更加盛行。』
【English Translation】 English version: Both humans and gods were in awe. Regarding past matters, even the sons of princes and kings should not be rigidly bound. Submitting a memorial that offended the emperor, he resigned from his position. In the second year of Daming (era name), an edict was issued to rectify the Shamen (Buddhist monks). (Note: The 'Book of Song, Biography of Emperor Shizu' does not record this.) (Note: The 'Biography of India' records that in the second year of Daming during the reign of Emperor Shizu, the Daoist Tan Biao conspired with the Qiang people Gao She to rebel. The emperor then issued an edict saying: 'The Buddhist Dharma is corrupted and declining, and the Shamen are a mixed bag, unable to support the great Buddhism, but instead become a place to hide criminals. Moreover, treacherous hearts occur frequently, and evil situations are heard repeatedly, corrupting customs, causing resentment between gods and men. It can be handed over to various regions for careful rectification. Those who violate it in the future will be severely punished.' Thus, various prohibitions were set up, and all those who were not strictly disciplined and diligent in their practice were made to return to lay life. As for the nuns in the temples, they entered and exited the palace, colluding with concubines and empresses. This decree was ultimately not implemented.) In the fourth year of Daming, a vegetarian feast was held at Zhongxing Temple, and because of the words of a strange monk, Zhongxing Temple was renamed Tian'an Temple. (Note: The 'Book of Song, Biography of Emperor Shizu' does not record this.) (Note: The 'Biography of India' records that in the fourth year of Daming during the reign of Emperor Shizu, a vegetarian feast was held at Zhongxing Temple. There was a strange monk whom no one recognized. When asked his name, he replied: 'My name is Minghui, and I come from Tian'an Temple.' Suddenly he disappeared. There was no such temple name in the world, so Zhongxing Temple was renamed Tian'an Temple.) In the ninth month of autumn, the sixth year of Daming, on the day of Wuyin, an edict was issued that Shamen (Buddhist monks) should pay respect to the ruler (emperor). (Note: The 'Book of Song, Biography of Emperor Shizu' records this.) (Note: The 'Biography of India' records that previously, during the Jin Dynasty, Yu Bing first proposed that Shamen should respect the monarch. Later, Huan Xuan reiterated his idea, but neither was implemented. In the sixth year of Daming, Emperor Shizu had the relevant departments submit a memorial saying: 'I have heard that tall buildings are not built to pursue grandeur and height, and bowing and kneeling are not merely to show respect. Rather, it is to extend the four cardinal virtues and create harmony in all directions. Therefore, even though the branches of Confucianism and Legalism differ, and the articles of the Logicians and Mohists are distinct, there is no difference in their principles of honoring relatives and respecting superiors. Only Buddhism, as a doctrine, comes from the distant Longdui (referring to the West). Translating scriptures and transmitting teachings, it teaches people to stay away from the secular world and improve their understanding, which ordinary people often find difficult to do. Establishing principles that are distant and difficult to understand, subtle language that is lost and isolated. Being attached to the literal meaning obscures the truth, and it becomes even more prevalent in the degenerate age.'
乃陵越典度。偃倨尊戚。失隨方之[貝*少]跡。迷制化之淵義。夫佛法。以謙儉自牧忠虔。為道不輕。比丘遭道人斯拜。目連桑門過長則禮。寧有屈膝四輩。而簡禮二親。稽顙耆臘。而直體萬乘者哉。故成康創議。元興載述。而事屈偏黨。道挫余分。今鴻源遙洗。群流仰鏡。九仙𧶁寶。百神聳職。而畿輦之內。舍弗臣之氓。陛席之間。延抗禮之客。懼非所以澄一風範。詳示景則者也。臣等參議。以為沙門接見。比當盡虔禮敬之。容依其本俗。則朝徽有序。乘方兼遂矣。詔可。前廢帝初復舊。
太宗□□□年。詔諸僧寺。隨宜修復 按宋書太宗本紀。不載 按天竺傳。世祖寵姬殷貴妃薨。為之立寺。貴妃子子鸞。封新安王。故以新安為寺號。前廢帝。殺子鸞。乃毀廢新安寺。驅斥僧徒。尋又毀中興天寶諸寺。太宗定亂。下令曰。先帝。建中興及新安諸寺。所以長世垂範。弘宣盛化。頃遇昏虐。法像殘毀。師徒奔迸。甚以矜懷。妙訓淵謨。有扶名教。可招集舊僧。普各還本。並使材官。隨宣。修復。
泰始七年。以故第為湘宮寺 按宋書太宗本紀。不載 按南史虞愿傳。明帝。以故宅起湘宮寺。費極奢侈。以孝武莊嚴剎七層。帝欲起十層。不可立。分為兩剎。各五層。新安太守巢尚之。罷郡還見。帝曰。卿
【現代漢語翻譯】 現代漢語譯本： 於是超越了典章制度，變得傲慢自大，不尊重皇親國戚，失去了遵循各地風俗的禮儀規範，迷惑于制度教化的深刻意義。佛法的要義在於以謙虛節儉來約束自己，以忠誠虔敬來對待修行，不輕視任何修行之人。比丘遇到道士尚且要施禮，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）和桑門（Sramana，沙門，指佛教出家修行者）路過長者也要行禮。怎麼能有屈膝於四輩（指各種人等）之人，反而怠慢對父母的禮敬？叩拜年長的僧人，反而對萬乘之君（皇帝）傲慢無禮呢？所以成康（周成王和周康王）時期創立的禮儀制度，元興（東晉孝武帝司馬曜的年號）時期記載的禮儀規範，都因為偏袒一方而有所屈從，因為有所剩餘而使道義受挫。如今聖上的恩澤像鴻源一樣遙遠而深廣，天下萬民都仰望著您這面鏡子。九仙（指神仙）守護著寶物，百神各司其職。然而在京畿之內，卻有不把皇帝當臣子的百姓；在朝堂之上，卻有不行禮儀的賓客。我擔心這不是用來端正風氣，詳細地昭示典範的方法。臣等商議認為，沙門接見皇上時，應該盡到虔誠恭敬的禮儀，其他容貌服飾可以依照他們本來的習俗。這樣朝廷的綱紀才能井然有序，各種制度才能兼顧並行。皇帝下詔表示同意。前廢帝（劉子業）時期最初廢除了這些舊制，現在又恢復了。 太宗（指宋太宗）某年，下詔讓各地的僧寺，根據情況進行修復。（按《宋書·太宗本紀》沒有記載此事）按《天竺傳》記載，世祖（宋文帝劉義隆）寵愛的殷貴妃去世，為她建立了寺廟，貴妃的兒子劉子鸞被封為新安王，所以用新安作為寺廟的名稱。前廢帝（劉子業）殺害了劉子鸞，於是毀壞了新安寺，驅逐了僧人。不久又毀壞了中興寺、天寶寺等寺廟。太宗（宋孝武帝劉駿）平定叛亂后，下令說：『先帝（宋文帝）建立中興寺和新安寺等寺廟，是爲了長久地為世人垂範，弘揚盛大的教化。近來遇到昏庸暴虐的皇帝，佛像被摧毀，僧人四處逃散，我對此深感痛心。精妙的教誨和深遠的謀劃，有助於匡扶名教。可以招集原來的僧人，讓他們都回到原來的寺廟。並派遣工匠，根據情況進行修復。』 泰始七年（471年），將原來的府邸改為湘宮寺。（按《宋書·太宗本紀》沒有記載此事）按《南史·虞愿傳》記載，明帝（宋明帝劉彧）用原來的住宅建造湘宮寺，花費極其奢侈。因為孝武帝（宋孝武帝劉駿）的莊嚴寺有七層佛塔，明帝想建造十層，但無法建成，於是分為兩座佛塔，各五層。新安太守巢尚之辭官回朝拜見皇帝，皇帝說：
【English Translation】 English version: Thus, they surpassed the established rules and regulations, becoming arrogant and disrespectful towards the imperial relatives. They lost the ritual norms of following local customs and were confused about the profound meaning of institutionalized teachings. The essence of Buddhism lies in self-cultivation through humility and frugality, and in treating practice with loyalty and reverence, without belittling any practitioner. Bhikkhus (Buddhist monks) should bow to Daoists upon meeting them, and Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) and Sramanas (ascetics, referring to Buddhist monks) should also pay respects to elders when passing by. How can there be those who kneel before all sorts of people but neglect the proper respect for their parents? How can they prostrate before aged monks but be disrespectful to the Emperor, the ruler of ten thousand chariots? Therefore, the ritual systems established during the reigns of Cheng and Kang (King Cheng and King Kang of the Zhou Dynasty), and the ritual norms recorded during the Yuanxing era (reign title of Emperor Xiaowu of the Eastern Jin Dynasty), were all compromised due to partiality and undermined due to excess. Now, the Emperor's grace is as vast and profound as the Hongyuan (a distant source of water), and all people look up to you as a mirror. The Nine Immortals guard their treasures, and the myriad deities perform their duties. Yet, within the capital region, there are commoners who do not treat the Emperor as their sovereign; in the imperial court, there are guests who do not perform the proper rituals. I fear that this is not the way to rectify customs and clearly demonstrate exemplary behavior. Your ministers have discussed and believe that when Sramanas meet the Emperor, they should perform the most sincere and respectful rituals, while other aspects of their appearance and attire can follow their original customs. In this way, the court's discipline will be orderly, and all systems can be accommodated and implemented. The Emperor issued an edict agreeing to this. The former Emperor (Liu Ziye) initially abolished these old systems, but now they are restored. In a certain year of Emperor Taizong's reign (referring to Emperor Taizong of the Song Dynasty), an edict was issued to allow the monasteries in various regions to be repaired according to the circumstances. (According to the 'Book of Song, Biography of Emperor Taizong,' this is not recorded.) According to the 'Biography of Tianzhu,' Emperor Shizu (Emperor Wen of the Song Dynasty, Liu Yilong)'s beloved concubine, Consort Yin, passed away, and a temple was built for her. Consort Yin's son, Liu Zilian, was enfeoffed as the Prince of Xin'an, so Xin'an was used as the name of the temple. The former Emperor (Liu Ziye) killed Liu Zilian, so he destroyed the Xin'an Temple and expelled the monks. Soon after, he also destroyed the Zhongxing Temple, Tianbao Temple, and other temples. Emperor Taizong (Emperor Xiaowu of the Song Dynasty, Liu Jun) pacified the rebellion and issued an order saying: 'The late Emperor (Emperor Wen) built the Zhongxing Temple and Xin'an Temple, etc., in order to set an example for the world for a long time and promote great teachings. Recently, we encountered a fatuous and tyrannical emperor, the Buddha statues were destroyed, and the monks fled everywhere. I feel deeply saddened by this. The exquisite teachings and profound plans are helpful in supporting the teachings of Confucianism. The original monks can be summoned and allowed to return to their original temples. And send craftsmen to repair them according to the circumstances.' In the seventh year of the Taishi era (471 AD), the original residence was converted into the Xiangong Temple. (According to the 'Book of Song, Biography of Emperor Taizong,' this is not recorded.) According to the 'Southern History, Biography of Yu Yuan,' Emperor Ming (Emperor Ming of the Song Dynasty, Liu Yu) used the original residence to build the Xiangong Temple, spending extremely lavishly. Because Emperor Xiaowu (Emperor Xiaowu of the Song Dynasty, Liu Jun)'s Zhuangyan Temple had a seven-story pagoda, Emperor Ming wanted to build ten stories, but it could not be built, so it was divided into two pagodas, each with five stories. Chao Shangzhi, the governor of Xin'an, resigned from his post and returned to the court to meet the Emperor, and the Emperor said:
至湘宮寺未。我起此寺。是大功德。愿在側曰。陛下起此寺。皆是百姓賣兒貼婦。佛若有知。當悲哭哀愍。罪高佛圖。有何功德。帝大怒 按續文獻通考。泰始七年。以故第為湘宮寺。
齊
世祖永明六年。敕沙門法獻元暢。為天下僧主會。又敕。僧于帝前稱名為定式 按南齊書世祖本紀。不載 按續文獻通考。永明六年。帝敕沙門法獻元暢。為天下僧主會。帝前稱名不坐。他日中興寺僧鐘。于帝前稱貧道。乃詔稱名為定式。
永明十年。竟陵王子良。啟進沙門于殿戶前誦經 按南齊書世祖本紀。不載 按竟陵王子良傳。永明十年。世祖不豫。詔子良甲仗入延昌殿侍醫藥。子良。啟進沙門于殿戶前誦經。世祖為感。夢見優曇缽華。子良。按佛經宣旨。旨。使御府以銅為華。插御床四角永明十一年。詔公私不得出家。及起立塔寺。惟年六十。聽朝賢選序 按南齊書世祖本紀。永明十一年秋七月。上不豫。戊寅大漸。詔曰。我識滅之後靈上。慎勿以牲為祭。惟設餅茶飲乾飯酒晡而已。顯陽殿玉像諸佛。及供養貝。如別牒。可盡心禮拜供養之。應有功德。事可專在中。自今公私。皆不得出家為道。及起立塔寺。以宅為精舍。並嚴斷之。惟年六十。必有道心。聽朝賢選序。
高宗口口口年。建皈依寺
【現代漢語翻譯】 現代漢語譯本：到了湘宮寺嗎？我建造這座寺廟，是很大的功德。愿在身邊的人說：『陛下建造這座寺廟，都是百姓賣兒賣女，典當妻子換來的。佛如果有知，應當悲哭哀憐，認為這是罪惡高於佛寺的建築，有什麼功德可言？』皇帝大怒。（按《續文獻通考》記載，泰始七年，將舊宅改為湘宮寺。）
齊
世祖永明六年，下令沙門法獻（Shamen Faxian），元暢（Yuanchang），作為天下僧眾的首領集會。又下令，僧人在皇帝面前稱呼自己為『定式』（Dingshi）。（按《南齊書·世祖本紀》沒有記載。按《續文獻通考》記載，永明六年，皇帝下令沙門法獻（Shamen Faxian），元暢（Yuanchang），作為天下僧眾的首領集會。在皇帝面前稱呼名字不落座。後來中興寺的僧人鐘（Zhong），在皇帝面前自稱『貧道』，於是下詔稱呼自己為『定式』（Dingshi）。）
永明十年，竟陵王蕭子良（Jingling Wang Xiao Ziliang）請求讓沙門在殿門前誦經。（按《南齊書·世祖本紀》沒有記載。按《竟陵王子良傳》記載，永明十年，世祖皇帝身體不適，下詔讓蕭子良（Xiao Ziliang）率領甲士進入延昌殿侍奉醫藥。蕭子良（Xiao Ziliang）請求讓沙門在殿門前誦經，世祖皇帝為此感動，夢見優曇缽華（Udumbara）。蕭子良（Xiao Ziliang）按照佛經宣旨，旨意是讓御府用銅製作蓮花，插在御床的四個角。）永明十一年，下詔無論官府還是私人，都不得出家，也不得建造佛塔寺廟，只有年滿六十歲，聽憑朝廷賢士選拔。（按《南齊書·世祖本紀》記載，永明十一年秋七月，皇帝身體不適，戊寅日病情加重，下詔說：『我去世之後，靈堂上切勿用牲畜祭祀，只用餅茶、飲料、乾飯、酒飯即可。顯陽殿的玉像諸佛，以及供養的貝殼，按照另外的文書，可以盡心禮拜供養。應該有的功德，可以專心在中進行。從今以後，無論官府還是私人，都不得出家為道，也不得建造佛塔寺廟，將住宅改為精舍，都要嚴格禁止。只有年滿六十歲，並且確實有向道之心的人，聽憑朝廷賢士選拔。』）
高宗口口口年，建造皈依寺。
【English Translation】 English version: Have you arrived at Xiang Gong Temple (Xiang Gong Si)? I built this temple, which is a great merit. An attendant at his side said: 'Your Majesty built this temple with the money from the people selling their children and pawning their wives. If the Buddha knew, he would weep with sorrow and pity, considering this a sin higher than the pagoda. What merit is there?' The emperor was furious. (According to the Continued Comprehensive Examination of Documents, in the seventh year of Taishi, the old residence was changed into Xiang Gong Temple (Xiang Gong Si).)
Qi
In the sixth year of Emperor Shizu's Yongming reign, an edict was issued for Shamen Faxian (Shamen Faxian) and Yuanchang (Yuanchang) to convene as leaders of all monks in the realm. Another edict ordered that monks should refer to themselves as 'Dingshi' (Dingshi) before the emperor. (According to the 'Basic Annals of Emperor Shizu' in the Book of Southern Qi, this is not recorded. According to the Continued Comprehensive Examination of Documents, in the sixth year of Yongming, the emperor ordered Shamen Faxian (Shamen Faxian) and Yuanchang (Yuanchang) to convene as leaders of all monks in the realm. Addressing by name before the emperor was not allowed while seated. Later, the monk Zhong (Zhong) of Zhongxing Temple referred to himself as 'poor Daoist' before the emperor, so an edict was issued to refer to oneself as 'Dingshi' (Dingshi).)
In the tenth year of Yongming, Prince Ziliang of Jingling (Jingling Wang Xiao Ziliang) requested that Shamen recite scriptures in front of the palace gate. (According to the 'Basic Annals of Emperor Shizu' in the Book of Southern Qi, this is not recorded. According to the 'Biography of Prince Ziliang of Jingling', in the tenth year of Yongming, Emperor Shizu was unwell and issued an edict for Xiao Ziliang (Xiao Ziliang) to enter Yanchang Palace with armored soldiers to attend to medicine. Xiao Ziliang (Xiao Ziliang) requested that Shamen recite scriptures in front of the palace gate, which moved Emperor Shizu, who dreamed of Udumbara flowers (Udumbara). Xiao Ziliang (Xiao Ziliang), according to the Buddhist scriptures, issued a decree to have the imperial treasury make copper flowers and insert them into the four corners of the imperial bed.) In the eleventh year of Yongming, an edict was issued that neither officials nor private individuals could become monks or build pagodas and temples, only those over sixty years of age, subject to selection by virtuous officials of the court. (According to the 'Basic Annals of Emperor Shizu' in the Book of Southern Qi, in the seventh month of autumn in the eleventh year of Yongming, the emperor was unwell, and on the day of Wuyin, his condition worsened. He issued an edict saying: 'After my death, do not use livestock for sacrifices in the mourning hall, only use cakes, tea, drinks, dried rice, and wine. The jade statues of Buddhas in Xianyang Palace, as well as the offered shells, according to separate documents, can be worshiped and offered with all your heart. Any merits that should be made can be focused on in the center. From now on, neither officials nor private individuals may become monks or build pagodas and temples, and the conversion of residences into monasteries must be strictly prohibited. Only those over sixty years of age who truly have a heart for the Dao may be selected by virtuous officials of the court.')
In the year 口口口 of Emperor Gaozong, Guiyi Temple (Guiyi Si) was built.
。造千佛金像 按南齊書高宗本紀。不載 按佛法金湯編。齊明帝。嘗持六齋修十善。誦法華般若等經。建皈依寺。造千佛金像。
梁
高祖天監四年。作水陸大齋。詔天下寺院。擊鐘以救地獄之苦 按梁書高祖本紀。不載 按佛祖綱目。初武帝夢神僧。告曰。六道四生。受大苦惱。何不為作水陸大齋救㧞之。帝乃扣沙門。惟志勸帝。尋經必有因緣。帝乃取佛經。躬自披覽。創造儀文。三年乃成。于夜捧文停燭。白佛曰。若此文理協聖凡。愿拜起時。此燈自明。或儀式未祥。燈暗如故。言訖投地。一禮初起。燈燭盡明。天監四年。二月十五日。于鎮江金山。依議修設。志又嘗假帝神力。令見地獄苦相。問何以救之。曰。夙生定業。不可頓滅。惟聞鐘聲。其苦暫息。於是詔天下寺院擊鐘。當舒徐其聲。
大通元年。車駕幸同泰寺。捨身 按梁書高祖本紀。大通元年三月辛未。輿駕幸同泰寺。捨身。甲戌還宮。赦天下。
中大通元年。輿駕幸同泰寺。捨身。公卿以下。以錢奉贖 按梁書高祖本紀。中大通元年。秋九月癸巳。輿駕幸同泰寺。設四部無遮大會。因捨身。公卿以下。以錢一億萬奉贖。冬十月己酉。輿駕還宮。大赦。改元 按魏書蕭衍傳。衍崇信佛道。于建業起同泰寺。又于故宅。立光
【現代漢語翻譯】 現代漢語譯本：建造千佛金像——根據《南齊書·高宗本紀》，沒有記載此事。但根據《佛法金湯編》，齊明帝曾經持六齋，修十善，誦《法華經》、《般若經》等經典，建造皈依寺，並建造千佛金像。
梁
高祖天監四年，舉行水陸大齋，詔令天下寺院敲鐘，以救拔地獄之苦——根據《梁書·高祖本紀》，沒有記載此事。但根據《佛祖綱目》，最初梁武帝夢見神僧，告訴他說：『六道四生，遭受極大的苦惱，為何不為他們做水陸大齋以救拔他們呢？』於是武帝詢問沙門惟志，惟志勸武帝說，『尋經必有因緣。』武帝於是取來佛經，親自披閱，創造儀文，三年才完成。在夜晚捧著儀文，點燃蠟燭，稟告佛說：『如果這儀文的道理符合聖凡之心，愿我拜起時，此燈能夠自己明亮。如果儀式還有未詳盡之處，燈就暗淡如故。』說完便投地，一禮初起，燈燭全部明亮。天監四年二月十五日，在鎮江金山，依照儀軌修設水陸大齋。惟志又曾假借武帝的神力，令他見到地獄的苦相，問他用什麼方法可以救拔。回答說：『宿世的定業，不可以立刻消滅，只有聽到鐘聲，他們的痛苦才能暫時停止。』於是詔令天下寺院敲鐘，應當舒緩其聲音。
大通元年，皇帝駕臨同泰寺，捨身——根據《梁書·高祖本紀》，大通元年三月辛未，皇帝駕臨同泰寺，捨身。甲戌日返回皇宮，大赦天下。
中大通元年，皇帝駕臨同泰寺，捨身。公卿以下，用錢奉贖——根據《梁書·高祖本紀》，中大通元年秋九月癸巳，皇帝駕臨同泰寺，設立四部無遮大會，因此捨身。公卿以下，用錢一億萬奉贖。冬十月己酉，皇帝返回皇宮，大赦，改年號——根據《魏書·蕭衍傳》，蕭衍崇信佛道，在建業建造同泰寺，又在舊宅，建立光
【English Translation】 English version: Constructing Golden Statues of a Thousand Buddhas – According to the 'Book of Southern Qi, Biography of Emperor Gaozong,' this is not recorded. However, according to the 'Compilation of the Golden Fortress of the Buddha Dharma,' Emperor Ming of Qi once observed the six fasts, practiced the ten virtues, recited scriptures such as the 'Lotus Sutra' and the 'Prajna Sutra,' built the Guiyi Temple, and constructed golden statues of a thousand Buddhas.
Liang Dynasty
In the fourth year of the Tianjian era of Emperor Gaozu, a grand Water and Land Dharma Assembly was held, and an edict was issued to temples throughout the realm to strike bells to relieve the suffering of hell – According to the 'Book of Liang, Biography of Emperor Gaozu,' this is not recorded. However, according to the 'Outline of the Buddha Ancestors,' Emperor Wu of Liang initially dreamed of a divine monk who told him: 'The six realms and four forms of life are suffering greatly. Why not hold a grand Water and Land Dharma Assembly to rescue them?' Therefore, Emperor Wu inquired of the Shramana Weizhi, who advised him, 'Searching the scriptures will surely reveal the cause.' Emperor Wu then retrieved the Buddhist scriptures, personally perused them, and created the ritual text, which took three years to complete. At night, holding the text and lighting a candle, he reported to the Buddha, 'If the principles of this text accord with the hearts of both sages and mortals, may this lamp light up on its own when I rise after bowing. If the ritual is not yet complete, may the lamp remain dim.' After speaking, he prostrated himself, and as he began to rise from the first bow, all the lamps lit up. On the fifteenth day of the second month of the fourth year of the Tianjian era, the Water and Land Dharma Assembly was established in Jinshan, Zhenjiang, according to the ritual. Weizhi also once borrowed Emperor Wu's divine power to allow him to see the suffering of hell, and asked him what method could be used to rescue them. The reply was, 'The fixed karma of past lives cannot be eliminated immediately, but only by hearing the sound of bells can their suffering be temporarily alleviated.' Therefore, an edict was issued to temples throughout the realm to strike bells, and they should do so with a slow and gentle sound.
In the first year of the Datong era, the Emperor visited Tongtai Temple and renounced his body – According to the 'Book of Liang, Biography of Emperor Gaozu,' on the Xinwei day of the third month of the first year of the Datong era, the Emperor visited Tongtai Temple and renounced his body. He returned to the palace on the Jiaxu day and granted a general amnesty to the realm.
In the first year of the Zhongdatong era, the Emperor visited Tongtai Temple and renounced his body. Dukes, ministers, and those below redeemed him with money – According to the 'Book of Liang, Biography of Emperor Gaozu,' on the GuiSi day of the ninth month of autumn in the first year of the Zhongdatong era, the Emperor visited Tongtai Temple and established the Fourfold Great Assembly of Unimpeded Giving, and therefore renounced his body. Dukes, ministers, and those below redeemed him with one hundred million in money. On the JiYou day of the tenth month of winter, the Emperor returned to the palace, granted a general amnesty, and changed the era name – According to the 'Book of Wei, Biography of Xiao Yan,' Xiao Yan deeply believed in Buddhism and built Tongtai Temple in Jianye, and also established Guang
宅寺。于鐘山。立大愛敬寺。兼營長干二寺。皆窮工極巧。殫竭財力。百姓苦之。曾設齋會。自以身施同泰寺為奴。其朝臣三表不許。於是內外百官。共斂珍寶而贖之。衍每禮佛。舍其法服。著乾陀袈裟。令其王候子弟。皆受佛誡。有事佛精苦者。輒加以菩薩之號。其臣下奏表上書。亦稱衍為皇帝菩薩。衍自以持戒。乃至祭其祖禰。不設牢牲。時人皆竊云。雖僭司王者。然其宗廟。實不血食矣。衍未敗前。災其同泰寺。衍祖父墓前石麟。一旦亡失。識者。咸知其將滅也。
中大通三年。兩幸同泰寺說經 按梁書高祖本紀。中大通三年。冬十月己酉。行幸同泰寺。高祖升法座。為四部眾。說大般涅槃經義。訖于乙卯十一月。乙未行幸同泰寺。高祖升法座。為四部眾。說摩訶般若波羅蜜經義。訖於十二月辛丑。
中大通五年。幸同泰寺。發摩訶般若經題 按梁書高祖本紀。中大通五年二月癸未。行幸同泰寺。說四部大會。高祖升法座。發金字摩訶般若經題。訖於己丑 按學佛考訓。梁武帝。自披袈裟。講放光般若經。感天雨花地變金色。時謂之佛心天子。
大同三年。修長干寺阿育王塔。輿駕幸寺。設無礙大會。請佛舍利。還臺供養 按梁書高祖本紀。大同三年八月辛卯。輿駕幸阿育王寺。赦天下 按
【現代漢語翻譯】 現代漢語譯本： 蕭衍（Xiao Yan），在鐘山（Zhongshan）建造了大愛敬寺（Da』aijing Temple），同時經營長干寺（Changgan Temple）和另外兩座寺廟，都極盡工巧，耗盡財力，百姓因此感到困苦。他曾舉辦齋會，自願將自己施捨給同泰寺（Tongtai Temple）為奴，他的朝臣三次上表勸阻。於是內外百官共同籌集珍寶將他贖回。蕭衍每次禮佛，都脫下法服，穿上乾陀袈裟（Qiangtuo Kasaya），讓他的王侯子弟都接受佛的戒律。有事奉佛精進刻苦的人，就給他們加上菩薩的稱號。他的臣下奏表上書，也稱蕭衍為皇帝菩薩。蕭衍自認為持戒精嚴，甚至祭祀他的祖先，也不用牲畜。當時的人都私下說，雖然他僭越了司王者的身份，但他的宗廟，實際上已經沒有血食了。蕭衍失敗之前，同泰寺發生火災，蕭衍祖父墓前的石麒麟，忽然丟失。有見識的人，都知道他將要滅亡了。
中大通三年（Zhongdatong Year 3），兩次駕臨同泰寺講經——根據《梁書·高祖本紀》（Liang Shu Gaozu Benji）記載，中大通三年，冬季十月己酉日，前往同泰寺。高祖登上法座，為四部大眾宣講《大般涅槃經》（Da Ban Niepan Jing）的義理，到十一月乙卯日結束。乙未日前往同泰寺。高祖登上法座，為四部大眾宣講《摩訶般若波羅蜜經》（Mohe Bore Boluomi Jing）的義理，到十二月辛丑日結束。
中大通五年（Zhongdatong Year 5），駕臨同泰寺，開講《摩訶般若經》（Mohe Bore Jing）的題目——根據《梁書·高祖本紀》記載，中大通五年二月癸未日，前往同泰寺，宣講四部大會。高祖登上法座，開講金字《摩訶般若經》的題目，到己丑日結束——根據《學佛考訓》（Xuefo Kaoxun）記載，梁武帝（Liang Wudi）親自披上袈裟，講解《放光般若經》（Fangguang Bore Jing），感動得天降花雨，大地變成金色，當時稱他為佛心天子。
大同三年（Datong Year 3），修繕長干寺阿育王塔（Changgan Temple Ashoka Pagoda），皇帝的車駕前往寺廟，舉辦無遮大會，迎請佛舍利（Buddha』s relics），返回宮中供養——根據《梁書·高祖本紀》記載，大同三年八月辛卯日，皇帝的車駕前往阿育王寺（Ashoka Temple），大赦天下——根據
【English Translation】 English version: Xiao Yan built the Da』aijing Temple in Zhongshan, and also managed the Changgan Temple and two other temples. All were built with utmost skill and craftsmanship, exhausting the wealth and resources, causing hardship for the people. He once held a vegetarian feast and offered himself as a slave to the Tongtai Temple. His court officials submitted memorials three times to dissuade him. Thereupon, all the officials, both inside and outside the court, jointly collected treasures to redeem him. Every time Xiao Yan paid homage to the Buddha, he would take off his Dharma robes and put on the Qiangtuo Kasaya, and have his princes and sons receive the Buddha's precepts. Those who served the Buddha diligently and earnestly were given the title of Bodhisattva. His subordinates also referred to Xiao Yan as the Emperor Bodhisattva in their memorials and letters. Xiao Yan considered himself to be strictly observing the precepts, and even when sacrificing to his ancestors, he did not use livestock. People at the time secretly said that although he had overstepped the position of a king, his ancestral temple was actually without blood sacrifices. Before Xiao Yan's downfall, the Tongtai Temple was destroyed by fire, and the stone Qilin in front of Xiao Yan's grandfather's tomb was suddenly lost. Those with insight all knew that he was about to perish.
In the third year of Zhongdatong, he twice visited the Tongtai Temple to preach the scriptures - According to the 'Basic Annals of Emperor Gaozu of Liang' (Liang Shu Gaozu Benji), in the third year of Zhongdatong, on the day of Jiyou in the tenth month of winter, he went to the Tongtai Temple. Emperor Gaozu ascended the Dharma seat and preached the meaning of the 'Mahaparinirvana Sutra' (Da Ban Niepan Jing) to the fourfold assembly, ending on the day of Yimao in the eleventh month. On the day of Yiwei, he went to the Tongtai Temple. Emperor Gaozu ascended the Dharma seat and preached the meaning of the 'Mahaprajnaparamita Sutra' (Mohe Bore Boluomi Jing) to the fourfold assembly, ending on the day of Xinchou in the twelfth month.
In the fifth year of Zhongdatong, he visited the Tongtai Temple and began to lecture on the topic of the 'Mahaprajna Sutra' (Mohe Bore Jing) - According to the 'Basic Annals of Emperor Gaozu of Liang', on the day of Guiwei in the second month of the fifth year of Zhongdatong, he went to the Tongtai Temple and preached to the fourfold assembly. Emperor Gaozu ascended the Dharma seat and began to lecture on the topic of the 'Mahaprajna Sutra' in golden letters, ending on the day of Jichou - According to 'Study of Buddhism and Examination Training' (Xuefo Kaoxun), Emperor Wu of Liang personally put on the Kasaya and lectured on the 'Radiant Prajna Sutra' (Fangguang Bore Jing), which moved the heavens to rain flowers and the earth to turn golden. At that time, he was called the Buddha-hearted Son of Heaven.
In the third year of Datong, he repaired the Ashoka Pagoda (Ashoka Pagoda) of Changgan Temple (Changgan Temple), and the emperor's carriage went to the temple to hold an unobstructed assembly, welcoming the Buddha』s relics (Buddha』s relics) and returning to the palace for worship - According to the 'Basic Annals of Emperor Gaozu of Liang', on the day of Xinmao in the eighth month of the third year of Datong, the emperor's carriage went to the Ashoka Temple (Ashoka Temple) and granted amnesty to the world - According to
續文獻通考。大同三年八月。修長干寺阿育王塔。出佛爪發舍利。幸寺設無礙會。大赦。帝自受具。寢處略同沙門。帝改造阿育王佛塔。出舊塔下舍利。及佛爪發。發青紺色。眾僧以手伸之。隨手長短。放之則旋屈為蠡形。按僧伽經。云佛發青而細。猶如藕莖絲。佛三昧經云。我昔在宮沐頭。以尺量發。長一丈二尺。放已右旋。還成蠡文。則與帝所得同也。阿育王即鐵輪王。王閻浮提一天下。佛滅度后。一日一夜役鬼神。造八萬四千塔。此即其一。吳時有尼居其地。為小精舍。孫綝尋毀除之。塔亦同滅。吳平后。諸道人。復于舊處建立焉。晉元帝初年。更修飾之。至簡文咸安中。使沙門安法程。造小塔。未及成而亡。弟子僧二繼而修立。至孝武太元九年。上金相輪。及承露。其後有西河離石縣胡人劉薩何。遇疾暴亡。而心猶暖。其家未敢便殯。經七日更蘇。說云。有兩吏見錄。向西北行。不測遠近。至十八地獄。隨報重輕。度諸楚毒。觀世音語云。汝緣未盡。若得活。可作沙門。洛下齊城丹陽會稽。並有阿育王塔。可往禮拜。乃若壽終。則不墮地獄。語竟。如墜高巖。忽然醒寤。因此出家。名慧達。遊行禮塔。次至丹陽。未知塔處。及見越城四望。見長干里有異氣。因就禮拜。果是先阿育王塔所。屢放光明。由是定知
。必有舍利。乃集眾就掘入一丈。得三石碑。並長六尺。中一碑有鐵函。函中有銀函。函中又有金函。盛三舍利。及發爪各一枚。髮長數尺。即遷舍利。近北對簡文所造塔。西又一塔。十六年。又使沙門仁尚。加為三層。即是武帝所開者也。初穿土四尺。得龍窟。及昔人所舍。金銀環釧鉍鑷等。諸雜寶物。可深九尺許。至石磉。磉下有石函函內有鐵壺。以盛銀坩。坩內有金鏤罌。盛三舍利。如粟粒大。圓正光潔。函內有琉璃碗。碗內有四舍利。及發爪。爪有四枚。併爲沉香色。至其月二十七日。帝又到寺禮拜。設無礙大會。大赦。是日以金缽。盛水泛舍利。其最小者隱不出。帝禮數十拜。舍利乃于缽內放光。旋迴久之。乃當中而止。帝問大僧正慧唸曰。見不可思議事不。慧念答曰。法身常住。湛然不動。帝曰。弟子。欲請一舍利。還臺供養。至九月五日。又設無礙大會。遣皇太子王侯朝貴等奉迎。是日風景明凈。傾睹觀屬。所設金銀供具等物。並留寺供養。並施錢一千萬。為寺基業。
大同四年。詔以東冶徒李引之降如來真形舍利。大赦。幸長干寺。設無礙大會。豎二剎 按梁書高祖本紀。大同四年秋七月癸亥。詔以東冶徒李引之降如來真形舍利。大赦天下 按續文獻通考。大同四年九月十五日。帝至長干寺。
設無礙大會。豎剎二。各以金罌次玉罌。盛舍利及爪發。內七寶塔內。又以石函。盛寶塔。分入兩剎剎下。及王侯妃主。百姓富室。所舍環釧等。珍寶充積。
中大同元年。幸同泰寺。講經設法會 按梁書高祖本紀。中大同元年三月庚戌。法駕出同泰寺大會。停寺省。講金字三慧經。夏四月丙戌。于同泰寺。解講設法會。大赦。改元。是夜同泰寺災。又帝篤信正法。猶長釋典。制涅槃大品凈名三慧諸經義記。複數百卷。聽覽餘閒。即于重云殿。及同泰寺講說。名僧碩學。四部聽眾。常萬餘人 按何敬容傳。中大同元年三月。高祖幸同泰寺。講金字三慧經。敬容請預聽。敕許之。又有敕。聽朔望問訊。
太清元年。又幸同泰寺。捨身。公卿以錢奉贖 按梁書高祖本紀。太清元年三月庚子。高祖幸同泰寺。設無遮大會。捨身。公卿等。以錢一億萬奉贖。夏四月丁亥。輿駕還宮。大赦天下。改元。
□□□年。敕劉勰與沙門慧震。于定林寺。撰經證 按梁書高祖本紀。不載 按劉勰傳。勰早孤。家貧不婚娶。依沙門僧祐。與之居處。積十餘年。遂博通經論。因區別部類。錄而序之。勰為文長於佛理。京師寺塔。及名僧碑誌。必請勰制文。武帝時。有敕。與慧震沙門。于定林寺。撰經證。功畢。遂啟求出家
【現代漢語翻譯】 現代漢語譯本： 設立無遮大會（一種不分貴賤、不分僧俗的大型佈施法會）。豎立兩座寶剎（佛塔或寺廟）。各自用金瓶，其次用玉瓶，盛放佛舍利（佛陀火化后的遺物）以及佛的爪和頭髮，放置在七寶塔（用七種珍寶製成的塔）內。又用石函盛裝寶塔，分別放入兩座寶剎的地下。並將王侯、妃子、百姓、富人所捐獻的環、釧等珍寶堆積其中。 中大同元年（公元546年），皇帝駕臨同泰寺（南朝梁代的一座著名寺廟），講經說法。根據《梁書·高祖本紀》記載，中大同元年三月庚戌日，皇帝的儀仗隊前往同泰寺舉行大型法會，並在寺廟中停留。講授用金字書寫的三慧經（佛教經典）。同年夏四月丙戌日，在同泰寺結束講經，舉行法會，並大赦天下，改年號。當晚同泰寺發生火災。皇帝篤信佛法，精通佛教經典，撰寫了《涅槃經》、《凈名經》、《三慧經》等經書的義疏，多達數百卷。在處理政務之餘，就在重云殿和同泰寺講經說法。當時，著名的僧侶學者以及四眾弟子（比丘、比丘尼、優婆塞、優婆夷）聽眾常常超過一萬人。根據《何敬容傳》記載，中大同元年三月，高祖皇帝駕臨同泰寺，講授金字書寫的三慧經。何敬容請求參加聽講，皇帝允許了他的請求。還有皇帝的敕令，允許他在初一、十五向皇帝問安。 太清元年（公元547年），皇帝再次駕臨同泰寺，捨身（將自己獻給寺廟）。公卿大臣用錢贖回。根據《梁書·高祖本紀》記載，太清元年三月庚子日，高祖皇帝駕臨同泰寺，舉行無遮大會，捨身。公卿大臣等用一億萬錢將皇帝贖回。同年夏四月丁亥日，皇帝的車駕返回皇宮，大赦天下，改年號。 某年，皇帝敕令劉勰（南朝文學家）與沙門慧震（僧侶）在定林寺（寺廟）整理經書。根據《梁書·高祖本紀》沒有記載。根據《劉勰傳》記載，劉勰早年喪父，家境貧寒，沒有結婚。依附於沙門僧祐（僧侶），與他一起生活了十多年，因此博通經論。於是對經書進行分類整理，並作序。劉勰擅長撰寫有關佛理的文章。京城寺廟的佛塔以及著名僧侶的碑文，都必定請劉勰撰寫。武帝時期，有皇帝的敕令，讓劉勰與慧震沙門在定林寺整理經書。工作完成後，劉勰於是請求出家。
【English Translation】 English version: A Nirargala assembly (a large-scale almsgiving event without distinction of social status or clergy and laity) was established. Two Stupas (Buddhist towers or temples) were erected. Each was filled with golden urns, followed by jade urns, containing Buddha's Śarīra (relics after the Buddha's cremation) and the Buddha's nails and hair, placed inside the Seven-Treasure Pagoda (a pagoda made of seven kinds of treasures). A stone casket was then used to hold the pagoda, which was placed under the two Stupas respectively. Rings, bracelets, and other treasures donated by kings, consorts, commoners, and wealthy families were also accumulated within. In the first year of Zhong Da Tong (546 AD), the Emperor visited Tongtai Temple (a famous temple in the Southern Liang Dynasty) to lecture on scriptures and preach the Dharma. According to the 'Book of Liang, Biography of Emperor Gaozu,' on the Gengxu day of the third month of the first year of Zhong Da Tong, the Emperor's entourage went to Tongtai Temple to hold a large Dharma assembly and stayed in the temple. He lectured on the Three Wisdom Sutra (Buddhist scripture) written in gold letters. On the Bingxu day of the fourth month of the same year, the lecture ended at Tongtai Temple, a Dharma assembly was held, and a general amnesty was granted, changing the era name. That night, a fire broke out in Tongtai Temple. The Emperor was a devout believer in Buddhism and was well-versed in Buddhist scriptures. He wrote commentaries on the Nirvāṇa Sutra, Vimalakīrti Sutra, and Three Wisdom Sutra, amounting to hundreds of volumes. In his spare time, he lectured on scriptures in the Chongyun Hall and Tongtai Temple. At that time, famous monks, scholars, and the fourfold assembly (Bhikkhus, Bhikkhunis, Upāsakas, Upāsikās) of listeners often exceeded ten thousand people. According to the 'Biography of He Jingrong,' in the third month of the first year of Zhong Da Tong, Emperor Gaozu visited Tongtai Temple to lecture on the Three Wisdom Sutra written in gold letters. He Jingrong requested to attend the lecture, and the Emperor granted his request. There was also an imperial edict allowing him to greet the Emperor on the first and fifteenth days of the month. In the first year of Taiqing (547 AD), the Emperor visited Tongtai Temple again and offered his body (dedicated himself to the temple). The dukes and ministers redeemed him with money. According to the 'Book of Liang, Biography of Emperor Gaozu,' on the Gengzi day of the third month of the first year of Taiqing, Emperor Gaozu visited Tongtai Temple, held a Nirargala assembly, and offered his body. The dukes and ministers redeemed the Emperor with one hundred million coins. On the Dinghai day of the fourth month of the same year, the Emperor's carriage returned to the palace, a general amnesty was granted, and the era name was changed. In a certain year, the Emperor ordered Liu Xie (a writer of the Southern Dynasties) and the Śramaṇa Huizhen (monk) to compile scriptures at Dinglin Temple (temple). According to the 'Book of Liang, Biography of Emperor Gaozu,' there is no record. According to the 'Biography of Liu Xie,' Liu Xie lost his father early, his family was poor, and he did not marry. He relied on the Śramaṇa Sengyou (monk) and lived with him for more than ten years, thus becoming well-versed in scriptures and treatises. He then classified and organized the scriptures and wrote prefaces. Liu Xie was good at writing articles on Buddhist principles. The pagodas of temples in the capital and the inscriptions of famous monks were all written by Liu Xie. During the reign of Emperor Wu, there was an imperial edict ordering Liu Xie and the Śramaṇa Huizhen to compile scriptures at Dinglin Temple. After the work was completed, Liu Xie then requested to become a monk.
。先燔鬢髮以自誓。敕許之。乃于寺變服。改名慧地。未期而卒。
□□□年。賜江革覺意詩。革因啟乞受菩薩戒 按梁書高祖本紀。不載 按江革傳。高祖。盛于佛教。朝賢多啟求受戒。革精信因果。而高祖未知。謂革不奉佛教。乃賜革覺意詩。五百字。云惟當勤精進。自強行勝修。豈可作底突。如彼必死囚。以此告江革。並及諸貴游。又手敕云。世間果報。不可不信。豈得底突如對元延明邪。革。因啟乞受菩薩戒。
陳
高祖永定元年。詔出佛牙。設無遮大會 按陳書高祖本紀。永定元年冬十月乙亥。即皇帝位。庚辰詔出佛牙。于社姥宅集四部。設無遮大會。高祖親出闕前禮拜。初。齊故僧統法獻。于烏纏國得之。常在定林上寺。梁天監末。為攝山慶雲寺沙門慧興保藏。慧興將終。以屬弟慧志。承聖末。慧志密送于高祖。至是乃出永定二年夏五月。輿駕幸大莊嚴寺。捨身。冬十月。發金光明經題。十二月。又幸大莊嚴寺。舍乘輿法物 按陳書高祖本紀。永定二年夏五月辛酉。輿駕幸大莊嚴寺。捨身。壬戌。群臣表請。還宮。冬十月乙亥。輿駕幸莊嚴寺。發金光明經題。十二月甲子。輿駕幸大莊嚴寺。設無礙大會。舍乘輿法物。群臣備法駕奉迎。即日輿駕還宮。
世祖天嘉四年夏四月辛丑
【現代漢語翻譯】 他首先燒掉頭髮以示決心，皇帝批準了他的請求。於是他在寺廟裡更換了服裝，改名為慧地（Hui Di）。不久之後就去世了。
某年，皇帝賜給江革（Jiang Ge）《覺意詩》。江革因此請求受菩薩戒——根據《梁書·高祖本紀》，沒有記載此事。根據《江革傳》，梁高祖（Liang Gaozu）非常推崇佛教，許多朝廷官員都請求受戒。江革精通並相信因果報應，但高祖並不知曉，認為江革不信奉佛教，於是賜給他《覺意詩》五百字，其中寫道：『唯當勤精進，自強行勝修，豈可作底突，如彼必死囚。』以此告誡江革，並告知各位貴族遊士。又親自下令說：『世間的果報，不可不信。豈可底突如對元延明邪？』江革因此請求受菩薩戒。
陳
高祖永定元年，下詔取出佛牙（Fo Ya），設立無遮大會（Wuzhe Dahui）——根據《陳書·高祖本紀》，永定元年冬十月乙亥日，即皇帝位。庚辰日，下詔取出佛牙，在社姥宅聚集四部大眾，設立無遮大會。高祖親自在宮門前禮拜。起初，齊朝的僧統法獻（Faxian），在烏纏國（Wuchan Guo）得到佛牙，一直供奉在定林上寺（Dinglin Shangsi）。梁朝天監末年，由攝山慶雲寺（Sheshan Qingyunsi）的沙門慧興（Huixing）保管。慧興臨終時，將佛牙託付給弟弟慧志（Huizhi）。承聖末年，慧志秘密地將佛牙送給高祖。到這時才取出。永定二年夏五月，皇帝前往大莊嚴寺（Dazhuangyansi）捨身。冬十月，開啟《金光明經》（Jin Guangming Jing）的經題。十二月，又前往大莊嚴寺，捨棄乘輿法物——根據《陳書·高祖本紀》，永定二年夏五月辛酉日，皇帝前往大莊嚴寺舍身。壬戌日，群臣上表請求皇帝還宮。冬十月乙亥日，皇帝前往莊嚴寺，開啟《金光明經》的經題。十二月甲子日，皇帝前往大莊嚴寺，設立無礙大會（Wuai Dahui），捨棄乘輿法物。群臣準備好法駕迎接，當天皇帝返回皇宮。
世祖天嘉四年夏四月辛丑日
【English Translation】 He first burned his hair to show his determination, and the emperor approved his request. So he changed his clothes in the temple and changed his name to Hui Di. He died not long after.
In a certain year, the emperor bestowed the 'Enlightenment Poem' to Jiang Ge. Jiang Ge then requested to receive the Bodhisattva precepts - According to the 'Book of Liang, Biography of Emperor Gaozu', this is not recorded. According to the 'Biography of Jiang Ge', Emperor Gaozu of Liang highly revered Buddhism, and many court officials requested to receive the precepts. Jiang Ge was proficient in and believed in karma and retribution, but Gaozu was unaware of this, thinking that Jiang Ge did not believe in Buddhism, so he bestowed upon him the 'Enlightenment Poem' of five hundred words, which wrote: 'You should diligently strive forward, strengthen yourself and cultivate superior practices, how can you act recklessly, like a prisoner condemned to death.' This was to admonish Jiang Ge, and to inform the noble scholars. He also personally ordered: 'The karmic retribution in the world is not to be disbelieved. How can you act recklessly like Yuan Yanming?' Jiang Ge then requested to receive the Bodhisattva precepts.
Chen
In the first year of Yongding of Emperor Gaozu, an edict was issued to bring out the Buddha's tooth (Fo Ya), and to establish an Unimpeded Assembly (Wuzhe Dahui) - According to the 'Book of Chen, Biography of Emperor Gaozu', in the winter of the first year of Yongding, on the day of Yihai in the tenth month, he ascended the throne. On the day of Gengchen, an edict was issued to bring out the Buddha's tooth, and to gather the four divisions of the assembly at the residence of Shemu, and to establish an Unimpeded Assembly. Emperor Gaozu personally prostrated himself before the palace gate. Initially, the Sanghatat of the Qi Dynasty, Faxian, obtained the Buddha's tooth in the country of Wuchan, and it was always enshrined in the Upper Dinglin Temple (Dinglin Shangsi). At the end of the Tianjian period of the Liang Dynasty, it was kept by the Shramana Huixing of Qinyun Temple of Sheshan (Sheshan Qingyunsi). When Huixing was dying, he entrusted the Buddha's tooth to his younger brother Huizhi. At the end of Chengsheng, Huizhi secretly sent the Buddha's tooth to Emperor Gaozu. It was only at this time that it was brought out. In the summer of the second year of Yongding, in the fifth month, the emperor went to Dazhuangyan Temple (Dazhuangyansi) to offer his body. In the tenth month of winter, he opened the title of the 'Golden Light Sutra' (Jin Guangming Jing). In the twelfth month, he went to Dazhuangyan Temple again to relinquish the paraphernalia of the imperial carriage - According to the 'Book of Chen, Biography of Emperor Gaozu', in the summer of the second year of Yongding, on the day of Xinyou in the fifth month, the emperor went to Dazhuangyan Temple to offer his body. On the day of Renxu, the ministers submitted a memorial requesting the emperor to return to the palace. On the day of Yihai in the tenth month of winter, the emperor went to Zhuangyan Temple to open the title of the 'Golden Light Sutra'. On the day of Jiazi in the twelfth month, the emperor went to Dazhuangyan Temple to establish an Unimpeded Assembly (Wuai Dahui), and relinquished the paraphernalia of the imperial carriage. The ministers prepared the imperial carriage to welcome him, and on the same day, the emperor returned to the palace.
On the day of Xinchou in the fourth month of summer in the fourth year of Tianjia of Emperor Shizu
。設無礙大會於太極前殿 按陳書世祖本紀。云云。
高祖太建二年。建靈剎 按陳書高宗本紀。不載 按學佛考訓。陳太建二年。建靈利。高十有五丈。下安佛爪。長二寸。闊一寸。藏諸寶篋。光飛五色。焰起一尋。傳以為異。
太建十四年。後主即位。設無礙大會 按陳書後主本紀。太建十四年正月丁巳。即皇帝位。甲戌設無礙大會於太極前殿。秋九月丙午。設無礙大會於太極殿。捨身。及乘輿御服。大赦天下。
北魏
太祖天興元年。詔京城作五級佛圖。修禪堂。及沙門座 按魏書太祖本紀。不載 按釋老志。魏先建國於元朔。風俗淳一。無為以自守。與西域殊絕。莫能往來。故浮屠之教。未之得聞。或聞而未信也。及神元與魏晉通聘。文帝又在洛陽昭成。又至襄國。乃備究南夏佛法之事。太祖平中山。經略燕趙。所逕郡國佛寺。見諸沙門道士。皆致精敬。禁軍旅。無有所犯。帝好黃老。頗覽佛經。但天下初定。戎車屢勛。庶事草創。未建圖宇。招延僧眾也。然時時旁求。先是。有沙門僧朗。與其徒。隱於泰山之琨[王*而]谷。帝。遣使致書。以繪素旃罽缽錫為禮。今猶號曰朗公谷焉。天興元年。下詔曰。夫佛法之興。其來遠矣。濟益之功。冥及存沒。神蹤遺軌。信可依憑。其敕有
【現代漢語翻譯】 現代漢語譯本：在太極前殿舉辦無礙大會——根據《陳書·世祖本紀》記載。
高祖太建二年，建造靈剎——根據《陳書·高宗本紀》記載，沒有相關記載。根據《學佛考訓》記載，陳太建二年，建造靈利，高十五丈，下面安放佛爪，長二寸，寬一寸，藏在各種寶篋中，光芒飛射五色，火焰升起一尋，相傳認為是奇異的景象。
太建十四年，後主即位，舉辦無礙大會——根據《陳書·後主本紀》記載，太建十四年正月丁巳日，後主即皇帝位。甲戌日，在太極前殿舉辦無礙大會。秋季九月丙午日，在太極殿舉辦無礙大會，捨身以及乘坐的御用服飾，大赦天下。
北魏
太祖天興元年，下詔在京城建造五級佛圖，修建禪堂以及沙門（shamen，佛教出家人）的座位——根據《魏書·太祖本紀》記載，沒有相關記載。根據《釋老志》記載，北魏最初在元朔年間建國，風俗淳樸統一，以無為而自治，與西域（Xiyu，古代中國對今中國西部地區的稱謂）非常隔絕，沒有往來，因此浮屠（futu，即佛陀）的教義，沒有聽說過，或者聽說了也不相信。等到神元皇帝與魏晉互相通聘，文帝又在洛陽昭成，又到襄國，於是詳細瞭解了南朝的佛法之事。太祖平定中山，經營燕趙，所經過的郡國佛寺，見到各位沙門道士，都致以精誠的敬意，禁止軍隊，沒有侵犯。太祖喜歡黃老之術，也閱讀佛經，但是天下剛剛安定，戰爭頻繁，各種事務剛剛開始，沒有建造寺廟，招攬僧眾。然而時時四處尋求。此前，有沙門僧朗，和他的徒弟，隱居在泰山的琨[王*而]谷。太祖派遣使者送去書信，用繪畫的絹帛、旃罽（zhanji，一種毛織品）、缽（bo，佛教僧侶使用的食器）、錫杖（xizhang，佛教僧侶使用的手杖）作為禮物，現在還被稱為朗公谷。天興元年，下詔說：『佛法的興盛，由來已久，濟世益人的功德，暗中影響著存活和死去的人。神聖的軌跡和遺留的規範，確實可以依靠。』因此下令有……
【English Translation】 English version: Held an Unimpeded Great Assembly at the Front Hall of Taiji – According to the 'Book of Chen, Biography of Emperor Shizu'.
In the second year of the Taijian era of Emperor Gaozu, Ling Temples were built – According to the 'Book of Chen, Biography of Emperor Gaozong', there is no record. According to 'Studies on Buddhism', in the second year of the Taijian era of the Chen Dynasty, Lingli was built, fifteen zhang (丈, a unit of length) in height, with Buddha's nails placed below, two cun (寸, a unit of length) in length and one cun in width, stored in various treasure caskets, with light flying in five colors and flames rising one xun (尋, a unit of length), which was said to be a strange sight.
In the fourteenth year of the Taijian era, the Later Emperor ascended the throne and held an Unimpeded Great Assembly – According to the 'Book of Chen, Biography of the Later Emperor', on the Ding Si day of the first month of the fourteenth year of the Taijian era, the Later Emperor ascended the throne. On the Jia Xu day, an Unimpeded Great Assembly was held in the Front Hall of Taiji. On the Bing Wu day of the ninth month in autumn, an Unimpeded Great Assembly was held in the Taiji Hall, sacrificing oneself and the imperial garments, and granting a general amnesty to the world.
Northern Wei Dynasty
In the first year of the Tianxing era of Emperor Taizu, an edict was issued to build five-story Buddhist pagodas, repair meditation halls, and seats for shamen (沙門, Buddhist monks) in the capital – According to the 'Book of Wei, Biography of Emperor Taizu', there is no record. According to 'Records of Buddhism and Taoism', the Northern Wei Dynasty was first established in the Yuanshuo era, with pure and unified customs, and self-governance through non-action, being very isolated from the Western Regions (西域, the ancient Chinese term for the regions west of China), with no interaction, so the teachings of Futu (浮屠, Buddha) had not been heard, or were heard but not believed. When Emperor Shenyuan and the Wei and Jin Dynasties exchanged envoys, and Emperor Wen was in Luoyang Zhaocheng, and also went to Xiangguo, he learned in detail about the Buddhist affairs of the Southern Dynasties. Emperor Taizu pacified Zhongshan and managed Yan and Zhao, and the Buddhist temples in the prefectures and states he passed through, and the various shamen and Taoist priests he saw, were all treated with sincere respect, and the army was forbidden from committing any offenses. The Emperor liked the teachings of Huang-Lao and also read Buddhist scriptures, but the world had just been stabilized, wars were frequent, and various affairs were just beginning, so temples were not built and monks were not recruited. However, he sought them everywhere from time to time. Previously, there was a shamen Seng Lang, and his disciples, who lived in seclusion in the Kun[王*而] Valley of Mount Tai. Emperor Taizu sent envoys to send letters, using painted silk, zhanji (旃罽, a type of woolen fabric), bo (缽, a bowl used by Buddhist monks), and xizhang (錫杖, a staff used by Buddhist monks) as gifts, which is still called Langgong Valley today. In the first year of the Tianxing era, an edict was issued saying: 'The rise of Buddhism has a long history, and the merits of benefiting the world and people secretly affect the living and the dead. The sacred traces and the norms left behind can indeed be relied upon.' Therefore, the order was given that...
司。于京城。建飾容範。修整宮舍。令信向之徒有所居止。是歲。始作五級佛圖。耆阇崛山。及須彌山殿。加以繢飾。別構講堂禪堂。及沙門座。莫不嚴具焉。
太宗泰帝□年。贈沙門法果老壽將軍。又加沙門曇證。老壽將軍之號 按魏書太宗本紀。不載 按釋老志。太宗踐位。遵太祖之業。亦好黃老。又崇佛法。京邑四方。建立影象。仍令沙門。敷導民俗。初皇始中。趙郡有沙門法果。誡行精至。開演法籍。太祖聞其名。詔以禮徴。赴京師后。以為道人統綰攝僧徒。每與帝言。多所愜允。供施甚厚。至太宗。彌加崇敬。永興中。前後授以輔國。宜城子。忠信侯。安成公之號。皆固辭。帝常親倖其居。以門小狹。不容輿輦。更廣大之。年八十餘。泰當中卒。未殯。帝三臨其喪。追贈老壽將軍趙胡靈公。初法果每言。太宗明睿好道。即是當今如來。沙門宜應盡禮。遂常致拜。謂人曰。能鴻道者人主也。我非拜天子。即是禮佛耳。法果四十。始為沙門。有子曰猛。詔令襲果所加爵。帝后幸廣宗。有沙門曇證。年且百歲。邀見於路。奉致果物。帝敬其年老志力不衰。亦加以老壽將軍號。
世祖神䴥□年。詔沮渠蒙遜。送沙門曇摩讖詣京師。不至 按魏書世祖本紀。不載 按釋老志。世祖初即位。亦遵太祖太宗之
【現代漢語翻譯】 現代漢語譯本：於是，在京城建造裝飾華麗的容範（寺廟名稱），修繕宮殿房舍，讓信仰佛教的人們有居住的地方。這年，開始建造五層佛塔、耆阇崛山（靈鷲山）和須彌山殿，並加以彩繪裝飾，另外建造講堂、禪堂以及僧人的座位，無不莊嚴完備。
太宗泰帝年間，追贈沙門法果老壽將軍的稱號，又加封沙門曇證老壽將軍的稱號。 （按：《魏書·太宗本紀》沒有記載此事；按：《釋老志》記載，太宗即位后，遵循太祖的遺業，也愛好黃老之術，又崇尚佛法，在京城和四方各地，建造佛像，並讓沙門向百姓宣講教義。當初，皇始年間，趙郡有沙門法果，戒律精嚴，開講佛經。太祖聽說了他的名聲，下詔以禮徵召他到京師，之後讓他擔任道人統，管理僧徒。每次與皇帝交談，大多能得到皇帝的贊同，皇帝給予的供養非常豐厚。到了太宗時，更加崇敬他。永興年間，先後授予他輔國、宜城子、忠信侯、安成公的稱號，他都堅決推辭。皇帝常常親自到他的住所，因為門太小，容不下皇帝的車輛，就擴大了它。八十多歲時，在泰常年間去世。還未入殮，皇帝三次親臨他的喪事，追贈他老壽將軍、趙胡靈公的稱號。當初，法果常說，太宗英明睿智，愛好佛道，就是當今的如來，沙門應該盡禮敬拜。於是常常向皇帝行禮。他對人說，能夠弘揚佛道的是人主，我不是在拜天子，而是在禮拜佛。法果四十歲時，才成為沙門，有個兒子叫猛，皇帝下詔讓他繼承法果所加的爵位。皇帝后來到廣宗，有沙門曇證，年紀將近百歲，在路上請求拜見皇帝，奉獻果物。皇帝敬佩他年老志力不衰，也加封他老壽將軍的稱號。
世祖神䴥年間，下詔讓沮渠蒙遜送沙門曇摩讖（Dharmaksema）到京師，但沒有送到。（按：《魏書·世祖本紀》沒有記載此事；按：《釋老志》記載，世祖剛即位，也遵循太祖、太宗的...
【English Translation】 English version: Thereupon, in the capital city, he constructed the adorned Rong Fan (temple name), renovated palaces and residences, providing places for those who believed in Buddhism to reside. In that year, he began the construction of a five-story pagoda, Gijjhakuta Mountain (Vulture Peak), and Sumeru Mountain Hall, adding painted decorations. He separately built lecture halls, meditation halls, and seats for monks, all of which were solemnly and completely furnished.
During the reign of Emperor Tai Zong Tai, the title of 'General of Longevity' was posthumously bestowed upon the monk Faguo, and the monk Tanzheng was also granted the title of 'General of Longevity'. (Note: The 'Book of Wei, Biography of Emperor Tai Zong' does not record this; Note: The 'Treatise on Buddhism and Taoism' records that Emperor Tai Zong, upon ascending the throne, followed the legacy of Emperor Tai Zu, also favoring Huang-Lao philosophy and venerating Buddhism. He established images in the capital and throughout the regions, and also ordered monks to propagate teachings among the people. Initially, during the Huangshi era, there was a monk named Faguo in Zhao Commandery, who was strict in discipline and proficient in expounding the Dharma. Emperor Tai Zu heard of his reputation and summoned him to the capital with courtesy, later appointing him as the leader of the Daoists, managing the monks. Each time he spoke with the emperor, he was mostly in agreement, and the emperor provided him with generous offerings. By the time of Emperor Tai Zong, he was even more revered. During the Yongxing era, he was successively granted the titles of 'Supporting the State', 'Viscount of Yicheng', 'Loyal and Trustworthy Marquis', and 'Duke of Ancheng', all of which he firmly declined. The emperor often personally visited his residence, and because the gate was too small to accommodate the emperor's carriage, it was enlarged. In his eighties, he passed away during the Taichang era. Before the burial, the emperor visited his mourning ceremony three times and posthumously bestowed upon him the titles of 'General of Longevity' and 'Duke Ling of Zhaohu'. Initially, Faguo often said that Emperor Tai Zong was wise and fond of the Dao, and was the present Tathagata. Monks should pay their respects. Therefore, he often paid respects to the emperor. He said to people, 'The one who can promote the Dao is the ruler. I am not worshiping the Son of Heaven, but worshiping the Buddha.' Faguo became a monk at the age of forty and had a son named Meng. The emperor ordered him to inherit the titles bestowed upon Faguo. Later, the emperor went to Guangzong, where there was a monk named Tanzheng, who was nearly a hundred years old. He requested to see the emperor on the road and presented fruits. The emperor admired his old age and undiminished spirit and also granted him the title of 'General of Longevity'.
During the Shenrui era of Emperor Shi Zu, an edict was issued to have Juqu Mengxun send the monk Dharmaksema (Dharmaksema) to the capital, but he did not arrive. (Note: The 'Book of Wei, Biography of Emperor Shi Zu' does not record this; Note: The 'Treatise on Buddhism and Taoism' records that Emperor Shi Zu, upon ascending the throne, also followed the legacy of Emperors Tai Zu and Tai Zong...
業。每引高德沙門。與共談論。於四月八日。輿諸佛像。行於廣衢。帝親御門樓臨觀。散花以致禮敬。先是。沮渠蒙遜在涼州。亦好佛法。有罽賓沙門曇摩讖。習諸經論。于姑臧。與沙門智嵩等。譯涅槃諸經十餘部。又曉術數禁咒。歷言他國安危。多所中驗。蒙遜每以國事咨之。神䴥中。帝命蒙遜。送讖詣京師。惜而不遣。既而懼魏威責。遂使人殺讖。讖死之日。謂門徒曰。今時將有客來。可早食以待之。食訖而走使至。時人謂之知命。
太延五年。以沙門眾多。詔罷年五十以下者 按魏書世祖本紀。不載 按釋老志。涼州自張軌后。世信佛教。敦煌。地接西域。道俗交得其舊式。村塢相屬。多有塔寺。太延中。涼州平。徙其國人于京邑。沙門佛事皆俱東。像教彌增矣。尋以沙門眾多。詔罷年五十以下者(按徙涼州民于京師。本紀。系太延五年)。
太平真君五年。詔禁私養沙門 按魏書世祖本紀。太平真君五年。春正月戊申。詔曰。愚民無識。信惑妖邪。私養師巫。挾藏讖記。陰陽圖緯。方伎之書。又沙門之徒。假西戎虛誕。生致妖孳。非所以一齊政化。布淳德于天下也。自王公已下。至於庶人。有私養沙門師巫。及金銀工巧之人。在其家者。皆遣詣官曹。不得容匿。限今年二月十五日。過期不出。師
【現代漢語翻譯】 現代漢語譯本： （北魏世祖）經常引薦有高德的沙門（佛教出家修行者），與他們共同談論佛法。每年四月八日，用車輛載著諸佛的畫像，在寬闊的街道上巡行。皇帝親自登上城門樓觀看，並散花以示尊敬。此前，沮渠蒙遜（人名，十六國時期北涼的統治者）在涼州（地名，今甘肅一帶）時，也愛好佛法。有一位來自罽賓（地名，古代中亞地區）的沙門曇摩讖（人名，佛教翻譯家），精通各種經論。他在姑臧（地名，今甘肅武威）與沙門智嵩（人名）等人一起翻譯了《涅槃經》等十幾部經典。曇摩讖還精通術數和禁咒，能預言其他國家的安危，而且大多應驗。沮渠蒙遜經常向他諮詢國家大事。神䴥（年號）年間，（北魏）皇帝命令沮渠蒙遜將曇摩讖送到京師，但沮渠蒙遜捨不得放他走。後來，他害怕北魏的威勢，於是派人殺害了曇摩讖。曇摩讖臨死前，對他的門徒說：『今天將有客人來，你們早點吃飯等待他們。』吃完飯後，（北魏的）使者就到了。當時的人都說他能預知命運。 太延（年號）五年，（北魏）朝廷因為沙門人數眾多，下詔令五十歲以下的沙門還俗。（《魏書·世祖本紀》沒有記載此事。《釋老志》記載，涼州自張軌（人名，西晉時期的地方官員）之後，世代信奉佛教。敦煌（地名，今甘肅敦煌），地處西域（古代對中亞地區的稱呼）的交界處，僧人和俗人都能保持原有的習俗。村落之間相互連線，有很多塔和寺廟。太延年間，涼州被平定，當地的百姓被遷徙到京城，沙門和佛事也都一起東遷，佛教更加興盛。不久之後，因為沙門人數眾多，朝廷下詔令五十歲以下的沙門還俗。（將涼州百姓遷徙到京城，《魏書·世祖本紀》記載在太延五年）。 太平真君（年號）五年，朝廷下詔禁止百姓私自供養沙門。（《魏書·世祖本紀》記載，太平真君五年春正月戊申，皇帝下詔說：『愚昧的百姓沒有見識，相信迷惑人的邪說，私自供養師巫（從事占卜、祭祀等活動的巫師），私藏讖記（預言吉兇的文字）、陰陽圖緯（關於陰陽五行、天文地理的書籍）、方伎（方術、技藝）之類的書籍。還有沙門之流，假借西戎虛誕的說法，製造妖孽。這些都不是用來統一政令、在天下推行淳樸德行的。從王公以下，到普通百姓，凡是私自供養沙門、師巫，以及金銀工匠等人的，都要送到官府，不得隱瞞。期限是今年二月十五日，過期不送，師巫和全家都要處死。藏匿沙門的人，也要處死。』」
【English Translation】 English version: Often, (Emperor Shizu of Northern Wei) would invite eminent Shamen (Buddhist monks) to discuss Buddhist teachings. Every year on the eighth day of the fourth month, images of various Buddhas were paraded on carriages through the wide streets. The Emperor himself would ascend the city gate tower to observe and scatter flowers as a sign of respect. Prior to this, Juqu Mengxun (a person, ruler of Northern Liang during the Sixteen Kingdoms period) in Liangzhou (a place, present-day Gansu area) was also fond of Buddhism. There was a Shamen named Dharmakshema (a person, a Buddhist translator) from Kashmir (a place, ancient Central Asian region) who was well-versed in various sutras and treatises. In Guzang (a place, present-day Wuwei, Gansu), he, along with Shamen Zhigong (a person) and others, translated over ten scriptures, including the Nirvana Sutra. Dharmakshema was also skilled in numerology and incantations, and could predict the safety and danger of other countries, often with accurate results. Juqu Mengxun frequently consulted him on matters of state. During the Shenrui (era name) period, the (Northern Wei) Emperor ordered Juqu Mengxun to send Dharmakshema to the capital, but Juqu Mengxun was reluctant to let him go. Later, fearing the power of Northern Wei, he sent someone to assassinate Dharmakshema. On the day of his death, Dharmakshema said to his disciples, 'Today, guests will arrive, so prepare a meal and wait for them.' After they finished eating, the (Northern Wei) envoy arrived. People at the time said he could foresee destiny. In the fifth year of Taiyan (era name), the (Northern Wei) court, due to the large number of Shamen, issued an edict ordering Shamen under the age of fifty to return to secular life. (The 'Book of Wei, Biography of Emperor Shizu' does not record this event. The 'Treatise on Buddhism and Taoism' records that Liangzhou had been a devout Buddhist region since the time of Zhang Gui (a person, a local official during the Western Jin Dynasty). Dunhuang (a place, present-day Dunhuang, Gansu), bordering the Western Regions (ancient term for Central Asia), allowed both monks and laypeople to maintain their original customs. Villages were interconnected, and there were many pagodas and temples. During the Taiyan period, Liangzhou was pacified, and its people were relocated to the capital, along with the Shamen and Buddhist affairs, which flourished even more. Soon after, due to the large number of Shamen, the court issued an edict ordering Shamen under the age of fifty to return to secular life. (The relocation of the people of Liangzhou to the capital is recorded in the 'Book of Wei, Biography of Emperor Shizu' as occurring in the fifth year of Taiyan). In the fifth year of Taiping Zhenjun (era name), the court issued an edict prohibiting the people from privately supporting Shamen. (The 'Book of Wei, Biography of Emperor Shizu' records that in the first month of spring, the fifth year of Taiping Zhenjun, the Emperor issued an edict saying: 'Ignorant people lack understanding and believe in deceptive heresies, privately supporting sorcerers and shamans (wizards engaged in divination and sacrificial activities), and secretly possessing prophecies (texts predicting good and bad fortune), books on yin-yang diagrams and weft (books on yin-yang five elements, astronomy and geography), and techniques (techniques, skills). Furthermore, the Shamen, borrowing from the false claims of the Western Regions, create monstrous things. These are not means to unify governance and promote pure virtue throughout the land. From princes and dukes down to commoners, anyone who privately supports Shamen, sorcerers, and artisans of gold and silver must send them to the government; they must not be concealed. The deadline is the fifteenth day of the second month of this year. Those who fail to comply will have the sorcerers and their entire families executed. Those who conceal Shamen will also be executed.'
巫沙門身死。主人門誅。明相宣告。咸使聞知。
太平真君六年。制城內不得留瘞沙門。乃移葬惠始南郊外。送者六千餘人 按魏書世祖本紀。不載 按釋老志。世祖。初平赫連昌。得沙門惠始姓張。家本清河。聞羅什出新經。遂詣長安見之。觀習經典。坐禪于白渠比。晝則入城聽講。夕則還處靜坐。三輔有識多宗之。劉裕滅姚泓。留子義真鎮長安。義真及寮佐。皆敬重焉。義真之去長安也。赫連屈丐追敗之。道俗少長。咸見坑戮。惠始身被白刃。而體不傷。眾大怪異。言于屈丐。屈丐大怒。召惠始於前。以所持寶劍擊之。又不能害之。懼而謝罪。統萬平。惠始到京都。多所訓導。時人莫測其跡。世祖甚重之。每加禮敬。始自習禪。至於沒世。稱五十餘年。未嘗寢臥。或時跣行。雖履泥塵。初不污足。色愈鮮白。世號之曰白腳師。太延中。臨終於八角寺。齊潔端坐。僧徒滿側。凝泊而絕。停屍十餘日。坐既不改。容色如一。舉世神異之。遂瘞寺內。至真君六年。制城內不得留瘞。乃葬于南郊之外。始死十年矣。開殯儼然。初不傾壞。送葬者六千餘人。莫不感慟。中書監高允。為傳頌其德。即惠始冢上立石。精舍圖其形像。經毀法時。猶自全立。
太平真君七年。詔諸州。坑沙門。毀諸佛像。及佛圖 按魏
【現代漢語翻譯】 現代漢語譯本 巫沙門身死，主人家受到株連。朝廷明確宣告，讓所有人都知曉。
太平真君六年，下令城內不得埋葬沙門（Shamen，佛教出家人的通稱），於是將沙門遷葬到惠始（Huishi，人名，一位沙門）墓地南郊外。送葬的人有六千多人。 （根據《魏書·世祖本紀》記載，沒有記載此事。根據《釋老志》記載，世祖（Shizu，北魏皇帝拓跋燾的廟號）初年平定赫連昌（Helian Chang，人名），得到沙門惠始，惠始姓張，家是清河人。聽說鳩摩羅什（Kumarajiva，人名，著名佛經翻譯家）翻譯出新的佛經，於是前往長安拜見他，學習經典，在白渠邊坐禪。白天就進城聽講，晚上就回到住處。關中地區有見識的人大多尊崇他。劉裕（Liu Yu，人名，南朝宋武帝）滅掉姚泓（Yao Hong，人名），留下兒子劉義真（Liu Yizhen，人名）鎮守長安。劉義真和他的僚佐，都非常敬重惠始。劉義真離開長安的時候，赫連屈丐（Helian Quge，人名）追擊並打敗了他，僧人和俗人，無論老少，都被坑殺。惠始身上被刀砍中，但是身體沒有受傷。眾人都覺得非常奇怪，告訴了赫連屈丐。赫連屈丐非常憤怒，召惠始到面前，用他所持的寶劍砍他，又不能傷害他。赫連屈丐感到恐懼而謝罪。統萬城平定后，惠始來到京都，多有訓導。當時的人們無法測度他的行跡。世祖非常器重他，總是對他加以禮敬。惠始自己學習禪定，直到去世，號稱五十多年，未曾睡覺。有時赤腳行走，即使踩到泥土灰塵，腳也不被弄髒，臉色更加鮮亮白皙。世人稱他為白腳師。太延年間，臨終時在八角寺，整齊潔凈地端坐著，僧徒站滿了旁邊，凝神靜止而去世。停屍十多天，坐姿沒有改變，容貌顏色如初。舉世都覺得神奇。於是埋葬在寺內。到真君六年，下令城內不得留下墳墓，於是葬在南郊之外。惠始去世已經十年了，打開棺材，遺體仍然完好如初，沒有傾斜損壞。送葬的人有六千多人，沒有不感到悲傷的。中書監高允（Gao Yun，人名）為他撰寫傳記頌揚他的德行，就在惠始的墳墓上立碑，在精舍里畫他的畫像。在毀壞佛法的時期，碑和畫像仍然完整地立在那裡。)
太平真君七年，下詔給各州，坑殺沙門，毀壞所有佛像以及佛寺（Fotu，佛寺的另一種稱呼）。（根據《魏書》記載）
【English Translation】 English version The Shamen (Shamen, a general term for Buddhist monks) Wusha died, and the master's family was implicated. The court made a clear announcement to make everyone aware.
In the sixth year of the Taiping Zhenjun era, an order was issued that Shamen (Shamen, a general term for Buddhist monks) could not be buried within the city, so the Shamen were reburied outside the southern suburbs of Huishi's (Huishi, a personal name, a Shamen) tomb. More than six thousand people attended the funeral. (According to the 'Book of Wei: Biography of Emperor Shizu', there is no record of this matter. According to the 'Records of Buddhism and Taoism', in the early years of Emperor Shizu (Shizu, the temple name of Emperor Tuoba Tao of the Northern Wei Dynasty), Helian Chang (Helian Chang, a personal name) was pacified, and the Shamen Huishi was obtained. Huishi's surname was Zhang, and his family was from Qinghe. Hearing that Kumarajiva (Kumarajiva, a personal name, a famous translator of Buddhist scriptures) had translated new Buddhist scriptures, he went to Chang'an to see him, study the scriptures, and practice meditation by the Bai Canal. During the day, he would enter the city to listen to lectures, and at night he would return to his residence. Many knowledgeable people in the Guanzhong region respected him. When Liu Yu (Liu Yu, a personal name, Emperor Wu of the Southern Song Dynasty) destroyed Yao Hong (Yao Hong, a personal name), he left his son Liu Yizhen (Liu Yizhen, a personal name) to guard Chang'an. Liu Yizhen and his subordinates all respected Huishi very much. When Liu Yizhen left Chang'an, Helian Quge (Helian Quge, a personal name) pursued and defeated him, and monks and laypeople, young and old, were all buried alive. Huishi was struck by a knife, but his body was not injured. Everyone felt very strange and told Helian Quge. Helian Quge was very angry and summoned Huishi to his presence, and struck him with the precious sword he was holding, but he could not harm him. Helian Quge felt fear and apologized. After the city of Tongwan was pacified, Huishi came to the capital and gave many instructions. People at the time could not fathom his actions. Emperor Shizu valued him very much and always treated him with courtesy. Huishi himself studied meditation, and until his death, he claimed to have never slept for more than fifty years. Sometimes he walked barefoot, and even if he stepped on mud and dust, his feet would not be soiled, and his complexion became more bright and white. People called him the White-Foot Master. In the Taiyan era, when he was dying at the Bajiao Temple, he sat upright, neatly and cleanly, with monks standing full beside him, concentrating and passing away. After lying in state for more than ten days, his sitting posture did not change, and his appearance and color were as before. The whole world felt it was miraculous. So he was buried in the temple. By the sixth year of the Zhenjun era, an order was issued that tombs could not be left in the city, so he was buried outside the southern suburbs. Huishi had been dead for ten years, and when the coffin was opened, the remains were still intact, without tilting or damage. More than six thousand people attended the funeral, and none did not feel sorrow. Gao Yun (Gao Yun, a personal name), the Zhongshu Jian, wrote a biography praising his virtues, and a stele was erected on Huishi's tomb, and his portrait was painted in the Jing She (Jing She, a place for Buddhist practice). During the period of destroying Buddhism, the stele and portrait still stood intact.)
In the seventh year of the Taiping Zhenjun era, an edict was issued to the various states to bury Shamen alive and destroy all Buddha statues and Buddhist temples (Fotu, another name for Buddhist temples). (According to the 'Book of Wei')
書世祖本紀。太平真君七年春三月。詔諸州。坑沙門。毀諸佛像。徙長安城工巧二千家于京師。夏四月戊子。鄴城毀五層佛圖。于泥像中。得玉璽二。其文皆曰。受命於天。既壽永昌。其一刻其旁曰。魏所受漢傳國璽 按釋老志。世祖即位。富於春秋。既而銳志武功。每以平定亂禍為先。雖歸宗佛法。敬重沙門。而未存覽經教深求緣報之意。及得寇謙之道。帝以清凈無為。有仙化之證。遂信行其術。時司徒崔浩。博學多聞。帝每訪以大事。浩奉謙之道。尤不信佛。與帝言數加非毀。常謂虛誕為世費害。帝。以其辨博。頗信之。會蓋吳反杏城。關中騷動。帝乃西伐。至於長安。先是。長安沙門種麥寺內。御騶牧馬于麥中。帝入觀馬。沙門飲從官酒。從官入其便室。見大有弓矢矛楯。出以奏聞。帝怒曰。此非沙門所用。當與蓋吳通謀規害人耳。命有司。案誅一寺。閱其財產。大得釀酒具。及州郡牧守富人。所寄藏物。蓋以萬計。又為窟室。與貴室女。私行淫亂。帝既忿沙門非法。浩時從行。因進其說。詔誅長安沙門。焚破佛像。敕留臺下四方令。一依長安行事。又詔曰。彼沙門者。假西戎虛誕。妄生妖孽。非所以一齊政化。布淳德于天下也。自王公以下。有私養沙門者。皆送宮曹。不得隱匿。限今年二月十五日。過期不出
【現代漢語翻譯】 現代漢語譯本： 《魏書·世祖本紀》記載，太平真君七年春三月，皇帝下詔給各州，坑殺沙門（佛教僧侶），毀壞所有佛像，遷移長安城中擅長工藝的兩千戶人家到京師。夏季四月戊子日，在鄴城毀壞五層佛圖（佛塔），在泥塑佛像中，得到玉璽兩枚，上面的文字都是『受命於天，既壽永昌』。其中一枚旁邊刻著『魏所受漢傳國璽』。 按照《釋老志》記載，世祖（拓跋燾）即位時，正值壯年。後來致力於武力征伐，總是把平定叛亂放在首位。雖然也歸宗佛法，敬重沙門，但並沒有深入研讀經書教義，探求因果報應的意願。等到得到寇謙之的道術后，皇帝認為清靜無為，可以證得仙化，於是信奉並實行他的方術。當時司徒崔浩，博學多聞，皇帝經常向他詢問國家大事。崔浩信奉寇謙之的道術，尤其不相信佛教，與皇帝談話時多次加以詆譭，常常說佛教虛妄荒誕，是禍害世間的。皇帝因為他能言善辯，頗為相信他。恰逢蓋吳在杏城反叛，關中地區動盪不安，皇帝於是向西征討，到達長安。此前，長安的沙門在寺廟內種麥，御用馬匹在麥田中放牧。皇帝進入寺廟觀看馬匹，沙門給隨從官員喝酒。隨從官員進入沙門的廁所，看見裡面藏有大量的弓箭矛楯，出來稟告皇帝。皇帝憤怒地說，『這些不是沙門應該用的，一定是與蓋吳勾結，圖謀危害他人！』命令有關部門，查辦並誅殺整個寺廟的僧侶。清點他們的財產，得到大量的釀酒器具，以及州郡長官和富人寄存在那裡的財物，大概有上萬之多。他們還建造密室，與貴族婦女私通淫亂。皇帝既痛恨沙門的非法行為，崔浩當時隨行，於是進獻他的說法，皇帝下詔誅殺長安的沙門，焚燒燬壞佛像，命令留臺下發四方，各地一律按照長安的做法執行。又下詔說，『那些沙門，假借西戎虛誕的學說，憑空捏造妖言邪說，不是用來統一政教，向天下傳播淳樸德行的。自王公以下，有私自供養沙門的，都要送到宮曹，不得隱瞞。』限定在今年二月十五日，過期不交出的，將嚴懲不貸。
【English Translation】 English version: The 'Book of Wei, Annals of Emperor Shizu' records that in the third month of spring, the seventh year of the Taiping Zhenjun era, the emperor issued an edict to all provinces, ordering the burying alive of Shamen (Buddhist monks), the destruction of all Buddha statues, and the relocation of two thousand households skilled in crafts from Chang'an to the capital. On the day of Wuzi in the fourth month of summer, the five-story Buddhist pagoda (stupa) in Ye City was destroyed, and two jade seals were found in the clay Buddha statues, both inscribed with the words 'Received the Mandate of Heaven, May you enjoy longevity and eternal prosperity.' One of them had an inscription beside it that read 'The Imperial Seal of the Han Dynasty received by the Wei.' According to the 'Treatise on Buddhism and Taoism,' when Emperor Shizu (Tuoba Tao) ascended the throne, he was in his prime. Later, he devoted himself to military conquests, always prioritizing the suppression of rebellions. Although he also adhered to Buddhism and respected Shamen, he did not deeply study the scriptures and doctrines, nor did he seek to understand the principles of karma and retribution. After obtaining the Taoist arts of Kou Qianzhi, the emperor believed that through purity and non-action, one could attain immortality, so he believed in and practiced his methods. At that time, the Grand Tutor Cui Hao was learned and knowledgeable, and the emperor often consulted him on important state affairs. Cui Hao believed in Kou Qianzhi's Taoism and especially disbelieved in Buddhism, repeatedly criticizing it in his conversations with the emperor, often saying that Buddhism was false and absurd, and a scourge to the world. The emperor, because he was eloquent and persuasive, quite believed him. Coincidentally, Gai Wu rebelled in Xingcheng, and the Guanzhong region was in turmoil, so the emperor led a western expedition and arrived in Chang'an. Prior to this, the Shamen of Chang'an planted wheat inside the temple, and imperial horses grazed in the wheat fields. The emperor entered the temple to inspect the horses, and the Shamen offered wine to the accompanying officials. The accompanying officials entered the Shamen's latrine and saw a large number of bows, arrows, spears, and shields hidden inside, and reported it to the emperor. The emperor angrily said, 'These are not things that Shamen should possess, they must be colluding with Gai Wu, plotting to harm others!' He ordered the relevant departments to investigate and execute the monks of the entire temple. Upon inventorying their property, they found a large number of brewing utensils, as well as wealth deposited there by local officials and wealthy people, amounting to tens of thousands. They also built secret chambers and engaged in illicit sexual relations with noble women. The emperor, being both resentful of the illegal activities of the Shamen, and Cui Hao being in attendance at the time, then offered his views, and the emperor issued an edict to execute the Shamen of Chang'an, burn and destroy Buddha statues, and ordered the Secretariat to issue a decree to all regions, requiring them to follow the practices of Chang'an. He also issued an edict saying, 'Those Shamen, falsely borrowing the absurd doctrines of the Western Rong, fabricate妖言邪說 (yāoyán xiéshuō, monstrous and heretical statements), which are not suitable for unifying governance and spreading pure virtue throughout the world. From princes and dukes downwards, those who privately support Shamen must send them to the Palace Administration, and must not conceal them.' The deadline was set for the fifteenth day of the second month of this year, and those who failed to comply would be severely punished.
。沙門身死。容止者誅一門。時恭宗為太子監國。素敬佛道。頻上表陳刑殺沙門之濫。又非影象之罪。今罷其道。杜諸寺門世不修奉。土木丹青。自然毀滅。如是再三。不許。乃下詔曰。昔後漢荒君。信惑邪偽妄。假睡夢事。胡妖鬼以亂天常。自古九州之中無此也。夸誕大言。不本人情。叔季之世。闇君亂主。莫不眩焉。由是政教不行。禮義大壞。鬼道熾盛。視王者之法蔑如也。自此以來。代經亂禍。天罰烝行。生民死盡。五服之內。鞠為丘墟。千里蕭條。不見人跡。皆由於此。朕承天緒屬。當窮運之敞。欲除偽定真。復義農之治。其一切蕩除胡神。滅其軌跡。庶無謝于風氏矣。自今以後。敢有事胡神。及造形像泥人銅人者門誅。雖言胡神。問今胡人。共云無有。皆是前世漢人無賴子弟。劉元真呂伯強之徒。乞胡之誕言。用老莊之虛。假附而益之。皆非真實。至使王法廢而不行。蓋大奸之魁也。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。諸有佛圖形像。及胡經。盡皆擊破焚燒。沙門無少長。悉坑之。是歲真君七年三月也。恭宗言雖不用。然猶緩宣詔書。遠近皆豫聞知。得各為計。四方沙門。多亡匿獲免。在京邑者。亦蒙全濟金銀寶像。及諸經論。大得秘藏。而土木宮塔。聲
【現代漢語翻譯】 現代漢語譯本 沙門被處死，窩藏沙門的人會被誅滅全家。當時恭宗（Gongzong，人名）作為太子監國，一向尊敬佛道，多次上表陳述刑殺沙門的濫用，而且佛像並沒有罪過。現在要廢除佛道，關閉所有寺廟的大門，世世代代不再修繕供奉，土木建築和繪畫自然會毀滅。像這樣再三請求，都沒有被允許。於是下詔說：『從前後漢的昏庸君主，相信迷惑虛假的邪說，憑空捏造睡夢之事，讓胡人的妖鬼擾亂天常。自古以來九州之中沒有這樣的事情。誇張虛誕的言論，不符合人情。末世的昏君亂主，沒有不被迷惑的。因此政教不能施行，禮義大大敗壞，鬼道變得熾盛，把王者的法令看得很輕蔑。從這以後，世代經歷戰亂災禍，上天降下的懲罰不斷，百姓死盡，五服之內，都變成了廢墟，千里蕭條，不見人跡，都是由於這個原因。朕繼承天命，正當窮途末路的時候，想要除去虛假的，確定真實的，恢復義農的治理。要全部清除胡人的神靈，消滅他們的軌跡，或許可以不辜負風氏（Fengshi，傳說中的人物）了。從今以後，膽敢祭祀胡人的神靈，以及製造佛像泥人銅人的，都要被誅滅全家。雖然說是胡人的神靈，問現在的胡人，都說沒有。這些都是前世的無賴子弟，像劉元真（Liu Yuanzhen，人名）、呂伯強（Lü Boqiang，人名）之流，乞求胡人的荒誕之言，用老莊的虛無之說，假借附會而加以發揮，都不是真實的，以至於王法廢弛而不能施行，實在是最大的奸賊。只有非常之人，然後才能做非常之事。不是朕誰能去除這歷代的偽物？有關部門宣告，征鎮各軍刺史，所有佛的圖形影象，以及胡人的經書，全部擊破焚燒。沙門無論年長年少，全部活埋。』這年是真君（Zhenjun，年號）七年三月。恭宗的意見雖然沒有被採納，但還是放緩了宣詔的時間，遠近的人都事先得知訊息，得以各自為計。四方的沙門，大多逃亡躲藏而免於災禍。在京城的人，也得以保全性命，金銀寶像以及各種經論，大多被秘密收藏。而土木宮塔，聲
【English Translation】 English version The Shamen were executed, and those who harbored them would have their entire families exterminated. At that time, Gongzong (personal name), as the Crown Prince, was regent and had always respected Buddhism and Taoism. He frequently submitted memorials stating the abuse of executing Shamen and that Buddhist images were not guilty. Now, Buddhism was to be abolished, and the doors of all temples were to be closed, with no repairs or offerings for generations. Wooden and painted structures would naturally decay. He requested this repeatedly, but it was not allowed. Therefore, an edict was issued, saying: 'In the past, the foolish rulers of the Later Han Dynasty believed in deceptive and false doctrines, fabricating dream events and allowing barbarian demons to disrupt the natural order. Since ancient times, there has been nothing like this in the nine provinces. Exaggerated and absurd words do not align with human nature. In the declining years, foolish and chaotic rulers were all deluded by them. As a result, governance and education could not be implemented, and propriety and righteousness were greatly corrupted. The way of ghosts and spirits flourished, and the laws of the sovereign were treated with contempt. Since then, generations have experienced war and disaster, and the punishments of Heaven have been constantly inflicted. The people have died out, and within the five degrees of mourning, everything has become ruins. For thousands of miles, it is desolate, and no human traces can be seen. All of this is due to this. I have inherited the mandate of Heaven and am in a time of decline. I want to eliminate the false and establish the true, and restore the governance of righteous agriculture. All barbarian gods must be completely eliminated, and their traces must be destroyed, so that I may not fail the legacy of Fengshi (legendary figure). From now on, anyone who dares to worship barbarian gods or create images of Buddha in clay or bronze will have their entire families exterminated. Although they are called barbarian gods, when asked, the current barbarians say that there are none. These are all the rascals of previous generations, such as Liu Yuanzhen (personal name) and Lü Boqiang (personal name), who begged for the absurd words of the barbarians and used the emptiness of Laozi and Zhuangzi, falsely attaching and expanding upon them. None of this is real, to the point that the laws of the king are abandoned and cannot be implemented. They are truly the greatest traitors. Only an extraordinary person can do extraordinary things. Who but I can remove these false objects of past generations? The relevant departments are to announce to the generals and governors of the garrisons that all Buddhist images and barbarian scriptures are to be smashed and burned. Shamen, regardless of age, are to be buried alive.' This year was the seventh year of the Zhenjun (era name) reign, in the third month. Although Gongzong's opinion was not adopted, he still delayed the announcement of the edict, so that people far and near could learn of it in advance and make their own plans. Most of the Shamen in all directions fled and hid, thus avoiding disaster. Those in the capital were also able to save their lives, and gold, silver, and precious images, as well as various scriptures, were mostly hidden secretly. As for the wooden palaces and pagodas, the sound
教所及。莫不畢毀矣。始謙之與浩。同從車駕。苦與浩諍。浩不肯。謂浩曰。卿今促年受戮。滅門戶矣。后四年。浩誅備五刑。時年七十。浩既誅死。帝頗悔之。業已行難中修復。恭宗。潛欲興之。未敢言也。佛淪廢終。帝世積七八年。然禁稍寬弛。篤信之家。得密奉事沙門。專至者。猶竊法服誦習焉。唯不得顯行於京都矣。先是。沙門曇曜有操。尚又為恭宗所知禮。佛法之滅。沙門多以余能自效。還俗求見。曜誓欲守死。恭宗親加勸喻。至於再三。不得已乃止。密持法服器物。不暫離身。聞者嘆重之。
高宗興安元年。詔復佛法。州郡聽建佛圖一區 按魏書高祖本紀。興安元年冬十有二月乙卯。初復佛法 按釋老志。高宗踐極下詔曰。夫為帝王者。必祇奉明靈。顯彰仁道。其能惠著生民。濟益群品者。雖在古昔。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。等生死者。嘆其達觀。覽文義者。貴其妙明。助王政之禁律。益仁智之善性。排斥群邪。開演正覺。故前代以來。莫不崇尚。亦我國家常所尊事也。世祖太武皇帝。開廣邊荒。德澤遐及。沙門道士。善行純誠。惠始之倫。無遠不至。風義相感。往往如林。夫山海之深。怪物多有。姦淫之徒。得容假託。講寺之中。
【現代漢語翻譯】 現代漢語譯本：
教令所到達的地方，沒有不被完全摧毀的。當初，始謙和崔浩一同跟隨皇帝的車駕，始謙極力與崔浩爭辯，崔浩不聽。始謙對崔浩說：『你現在很快就要被處死，滅絕門戶了！』後來四年，崔浩被處死，遭受了五種刑罰，當時七十歲。崔浩被處死後，太武帝頗為後悔，但事情已經做了，難以挽回。恭宗（拓跋晃）暗中想要恢復佛教，但不敢說出來。佛教衰敗淪落，經歷了七八年。然而禁令稍微寬鬆，虔誠信仰的家庭，得以秘密地供奉僧人，專心致志的人，仍然偷偷地穿著法服誦經學習。只是不能在京都公開進行。此前，僧人曇曜有操守，又被恭宗所瞭解和禮待。佛教被滅時，許多僧人憑藉其他才能來為自己效力，還俗去求見皇帝。曇曜發誓要守死，恭宗親自勸說，再三勸說，曇曜不得已才停止。他秘密地拿著法服和器物，不曾離開過身體。聽到的人都嘆息他的節操。
高宗興安元年（公元452年），下詔恢復佛教，各州郡允許建造一座佛寺。（按《魏書·高祖本紀》記載，興安元年十二月乙卯，開始恢復佛教。按《釋老志》記載，高宗即位後下詔說：『作為帝王，必須恭敬地奉祀神靈，彰顯仁義之道。那些能夠給百姓帶來恩惠，給萬物帶來益處的，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家族。更何況釋迦如來，功德利益遍及大千世界，恩惠流佈到塵世。那些看重生死的人，讚歎他的通達，那些研究文章義理的人，看重他的精妙光明。他輔助王政的禁令，增益仁義智慧的善性，排斥各種邪惡，開演正覺。所以前代以來，沒有不崇尚的，也是我們國家一直尊崇的事情。世祖太武皇帝，開疆拓土，恩德澤被遠方，僧人和道士，行為善良純正，惠始等人，沒有遠方不來歸附的，風尚道義相互感應，往往像樹林一樣眾多。但是山海深處，怪物很多，姦淫之徒，得以容身假託。講寺之中，』）
【English Translation】 English version:
Wherever the edict reached, nothing was left undestroyed. Initially, Shi Qian and Cui Hao accompanied the emperor's carriage together. Shi Qian vehemently argued with Cui Hao, but Cui Hao refused to listen. Shi Qian said to Cui Hao, 'You will soon be executed and your family will be exterminated!' Four years later, Cui Hao was executed, suffering the five punishments, at the age of seventy. After Cui Hao was executed, Emperor Taiwu regretted it somewhat, but the deed was done and difficult to undo. Emperor Gongzong (Tuoba Huang) secretly wanted to restore Buddhism but dared not speak out. Buddhism declined and fell into ruin for seven or eight years. However, the prohibitions were slightly relaxed, and devout families were able to secretly support monks. Those who were dedicated still secretly wore monastic robes and studied the scriptures. However, they were not allowed to practice openly in the capital. Previously, the monk Tan Yao had integrity and was known and respected by Emperor Gongzong. When Buddhism was suppressed, many monks used other talents to serve themselves, returning to lay life to seek an audience with the emperor. Tan Yao vowed to remain a monk until death. Emperor Gongzong personally勸說him, repeatedly, before Tan Yao reluctantly stopped. He secretly kept his monastic robes and implements, never leaving his side. Those who heard of it sighed at his integrity.
In the first year of Xing'an (452 AD) of Emperor Gaozong, an edict was issued to restore Buddhism, and each prefecture and county was allowed to build one Buddhist temple. (According to the 'Book of Wei, Annals of Emperor Gaozu,' in the twelfth month of Xing'an first year, the restoration of Buddhism began. According to the 'Treatise on Buddhism and Taoism,' Emperor Gaozong issued an edict upon ascending the throne, saying: 'As emperors and kings, they must respectfully worship the spirits and manifest the way of benevolence. Those who can bring benefits to the people and benefit 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 families with meritorious deeds. Moreover, Shakyamuni Tathagata's merits and benefits extend throughout the great thousand worlds, and his grace flows to the dusty realms. Those who value life and death admire his understanding, and those who study literature value his subtle brilliance. He assists the prohibitions of royal government, increases the goodness of benevolence and wisdom, rejects all evils, and expounds the right enlightenment. Therefore, since previous generations, none have failed to respect him, and it is also what our country has always revered. Emperor Taiwu of the World Ancestor, expanded the borders and his virtue extended far, monks and Taoists, their actions were kind and pure, Hui Shi and others, no distance was too far to come and submit, customs and righteousness resonated with each other, often as numerous as forests. However, in the depths of the mountains and seas, there are many monsters, and adulterous people can find refuge and pretense. Within the lecture halls,' )
致有兇黨。是以先朝。因其瑕釁。戮其有罪。有司失旨。一切禁斷。景穆皇帝。每為慨然。值軍國多事。未遑修復。朕承洪緒。君臨萬邦。思述先志。以隆斯道。今制諸州郡縣。于眾居之所。各聽建佛圖一區。任其財用。不制會限。其好樂道法。欲為沙門。不問長幼。出於良家。性行素篤。無諸嫌穢。鄉里所明者。聽其出家。率大洲五十。小洲四十人。其郡遙遠臺者十人。各當局分。皆足以化惡就善。播揚道教也。天下承風。朝不及夕。往時所毀圖寺。仍還修矣。佛像經論。皆復得顯。京師沙門師賢。本罽賓國王種人。少入道。東遊涼城涼平。赴京。罷佛法時。師賢假為醫術還俗。而守道不改。于修復日。即反沙門。其同輩五人。帝乃親為下發。師賢仍為道人統。是年。詔有司為石像。令如帝身。既成。顏上足下。各有黑石。冥同帝體上下黑子。論者以為純誠所感。
興光元年秋。敕為太宗以下五帝。鑄釋迦像 按魏書高宗本紀。不載 按釋老志。興光元年秋。敕有司。於五鞋大寺內。為太祖已下五帝。鑄釋迦立像五。各長一丈六尺。都用赤金二萬五千斤。
太安□年。師子國沙門。奉佛像三至京師。又沙勒胡沙門。致佛缽及像跡 按魏書高宗本紀。不載。 按釋老志。太安初。有師子國胡沙門邪奢遺多
【現代漢語翻譯】 現代漢語譯本： 至於那些為非作歹的團伙，先朝是因為他們的過失和罪惡才誅殺他們中的罪人。但主管官員理解錯了旨意，一概加以禁止。景穆皇帝對此常常感到慨嘆，只是當時軍國大事繁多，沒有來得及恢復。我繼承大業，統治天下，想要繼承先帝的遺志，來弘揚佛法。現在規定各州郡縣，在百姓聚居的地方，允許各自建造一座佛寺，任由他們出資，不限制人數和期限。那些愛好佛法，想要出家為僧的人，不論年齡大小，只要出身良好，品行端正，沒有不良行為，並且得到鄉里認可的，就允許他們出家。大州允許五十人，小州允許四十人，偏遠郡縣允許十人。各自負責自己的區域，都足以教化惡人向善，傳播佛法。天下聞風而動，朝夕之間，過去被毀壞的寺廟都得以修復，佛像和經書都重新顯現出來。京城的沙門師賢（釋迦僧侶的名字），原本是罽賓國（古代中亞國家）的王族後裔，年輕時就出家，東遊到涼城涼平，來到京城。在禁止佛法的時候，師賢假裝以醫術還俗，但堅守佛道不變。在修復佛法的時候，立即恢復僧人身份。他的同輩五人，皇帝親自為他們剃度。師賢仍然擔任道人統（僧官名）。這年，皇帝下詔有關部門鑄造石像，使其像皇帝的身體。建成后，面部和腳上，各有黑色的石頭，暗合皇帝身體上下的黑痣。評論者認為這是純真誠意所感應。
興光元年秋天，敕令為太宗等五位皇帝，鑄造釋迦牟尼佛像。（按《魏書·高宗本紀》沒有記載）（按《釋老志》記載，興光元年秋天，敕令有關部門在五鞋大寺內，為太祖等五位皇帝，鑄造釋迦牟尼立像五尊，每尊高一丈六尺，共用赤金二萬五千斤。）
太安年間，師子國（今斯里蘭卡）的沙門，進獻佛像三尊到京師。又有沙勒胡（古代西域國家）的沙門，進獻佛缽和佛像足跡。（按《魏書·高宗本紀》沒有記載）（按《釋老志》記載，太安初年，有師子國的胡人沙門邪奢遺多（釋迦僧侶的名字）...
【English Translation】 English version: As for those villainous gangs, the previous dynasty executed the guilty among them because of their faults and crimes. However, the responsible officials misunderstood the decree and prohibited everything indiscriminately. Emperor Jingmu often lamented this, but he was unable to restore Buddhism due to the many important military and national affairs at the time. I have inherited the great cause and rule the world, and I want to carry on the legacy of the late emperor to promote Buddhism. Now, it is decreed that each prefecture, county, and district, in places where people gather, shall be allowed to build one Buddhist temple each, and they shall be allowed to contribute funds as they wish, without limiting the number of people or the time limit. Those who love Buddhism and wish to become monks, regardless of age, as long as they come from good families, have upright character, have no bad behavior, and are recognized by their community, shall be allowed to become monks. Large prefectures shall be allowed fifty people, small prefectures shall be allowed forty people, and remote counties shall be allowed ten people. Each shall be responsible for their own area, and all shall be sufficient to teach the wicked to be good and to spread Buddhism. The world responded to the news, and in a short time, the temples that had been destroyed in the past were restored, and Buddhist statues and scriptures were revealed again. The Shramana (Buddhist monk) Shi Xian (name of a Buddhist monk) of the capital, originally a descendant of the royal family of the Kingdom of Jibin (ancient Central Asian country), became a monk at a young age and traveled east to Liangcheng Liangping, arriving in the capital. During the prohibition of Buddhism, Shi Xian pretended to return to secular life using medical skills, but he remained steadfast in his Buddhist path. When Buddhism was restored, he immediately resumed his identity as a monk. The emperor personally tonsured him and five of his peers. Shi Xian continued to serve as Daorentong (title of a monk official). In this year, the emperor ordered the relevant departments to cast a stone statue to resemble the emperor's body. After it was completed, there were black stones on the face and feet, which corresponded to the black moles on the emperor's body. Commentators believed that this was a response to pure sincerity.
In the autumn of the first year of Xingguang, an imperial edict was issued to cast Shakyamuni Buddha statues for Emperor Taizong and the other five emperors. (According to the 'Book of Wei, Biography of Emperor Gaozong,' this is not recorded.) (According to the 'Treatise on Buddhism and Taoism,' in the autumn of the first year of Xingguang, an imperial edict was issued to the relevant departments to cast five standing Shakyamuni statues for Emperor Taizu and the other five emperors in the Five Shoes Great Temple, each statue being sixteen feet tall and using a total of 25,000 catties of red gold.)
During the Tai'an era, a Shramana (Buddhist monk) from the Kingdom of Shizi (modern-day Sri Lanka) presented three Buddhist statues to the capital. Also, a Shramana (Buddhist monk) from the Kingdom of Shalehu (ancient Western Regions country) presented a Buddha's alms bowl and footprints of the Buddha. (According to the 'Book of Wei, Biography of Emperor Gaozong,' this is not recorded.) (According to the 'Treatise on Buddhism and Taoism,' at the beginning of the Tai'an era, there was a foreign Shramana (Buddhist monk) named Xieshayiduo (name of a Buddhist monk) from the Kingdom of Shizi...
浮陀難提等五人。奉佛像三到京都。皆云。備歷西域諸國。見佛影跡及肉髻。外國諸王相承。咸遣工匠摹寫其容。莫之及難提所造者。去十餘步視之炳然。轉近轉微。又沙勒胡沙門赴京師。致佛缽迸畫像跡。
和平□年。帝奉沙門曇曜以師禮。以輸谷入僧曹者。為僧祇戶粟。犯罪者。為佛圖戶 按魏書高祖本紀。不載 按釋老志。和平初。師賢卒。曇曜代之。更名沙門統。初曇曜。以復佛法之明年。自中山被命赴京。值帝出見於路。御馬前銜曜衣。時以為馬識善人。帝后奉以師禮。曇曜白帝。于京城西武州塞。鑿山石壁。開窟五所。鐫建佛像各一。高者七十尺。次六十尺。雕飾奇偉。冠於一世。曇曜。奏平齊戶及諸民有能。歲輸谷六十斛。入僧曹者。即為僧祇戶粟。為僧祇粟。至於儉歲。賑給饑民。又請民犯重罪。及官奴。以為佛圖戶。以供諸寺掃灑。歲兼營因輸粟。高宗並許之。於是。僧祇戶粟及寺戶。遍於州鎮矣。曇曜又與天竺沙門常那邪含等。譯出新經十四部。又有沙門道進僧超法存等。並有名於時。演唱諸異。
顯祖皇興元年。幸石窟寺。又起永寧寺。構七級佛圖。高三百餘尺。造釋迦立像。四十三尺 按魏書顯祖本紀。皇興元年秋八月丁酉。行幸武州山石窟寺 按釋老志。顯祖即位。敦信尤深
【現代漢語翻譯】 現代漢語譯本：浮陀難提（Buddhanandi，人名）等五人，帶著佛像三次來到京都。他們都說：『我們走遍了西域各國，見到了佛的影跡和肉髻（Uṣṇīṣa，佛頂上的肉瘤）。外國的諸位國王世代相傳，都派遣工匠臨摹佛的容貌，但沒有誰比得上難提所造的佛像。從十幾步遠的地方看，佛像非常清晰，但越靠近反而越模糊。』此外，還有沙勒胡（不確定，可能是地名或人名）的胡人沙門來到京師，帶來了佛缽和畫像的痕跡。 和平年間，皇帝以對待老師的禮節來對待沙門曇曜（Tānyào，人名），並規定百姓向僧曹（管理僧侶的機構）輸送的穀物，作為僧祇戶粟（Saṃgha-bhakta，供養僧侶的糧食）；犯罪的人，則成為佛圖戶（Buddha-grāma，寺廟的奴隸）。（按：《魏書·高祖本紀》沒有記載此事）（按：《釋老志》記載，和平初年，師賢（Shīxián，人名）去世，曇曜接替了他的位置，改稱沙門統。當初，曇曜在恢復佛法的第二年，從中山（Zhōngshān，地名）奉命前往京都，在路上遇到了皇帝。皇帝的御馬用嘴銜住了曇曜的衣服，當時人們認為馬能識別善人。皇帝后來以對待老師的禮節來對待曇曜。曇曜向皇帝稟告，在京城西邊的武州（Wǔzhōu，地名）塞，開鑿山石壁，開鑿了五個石窟，每個石窟都雕刻了一尊佛像，最高的有七十尺，其次是六十尺，雕飾奇特雄偉，冠絕一時。曇曜上奏，讓平齊（Píngqí，地名）的百姓以及其他百姓中，每年能向僧曹輸送六十斛穀物的人，就成為僧祇戶粟，作為供養僧侶的糧食。遇到災荒年份，就用來賑濟饑民。又請求將犯有重罪的百姓，以及官奴，作為佛圖戶，用來供給各寺廟的灑掃。每年兼營因輸粟。高宗（Gāozōng，皇帝的廟號）都允許了這些請求。於是，僧祇戶粟和寺戶，遍佈各州鎮了。曇曜又與天竺（Tiānzhú，印度的古稱）沙門常那邪含（Dharmānanda，人名）等人，翻譯出了新的經典十四部。還有沙門道進（Dàojìn，人名）、僧超（Sēngchāo，人名）、法存（Fǎcún，人名）等人，都在當時很有名氣，宣揚各種不同的教義。 顯祖（Xiǎnzǔ，皇帝的廟號）皇興（Huángxīng，年號）元年，皇帝駕臨石窟寺。又建造了永寧寺（Yǒngníng Temple，寺廟名），建造了七級佛圖（Buddha-stūpa，佛塔），高三百多尺，建造了釋迦（Śākyamuni，佛名）立像，高四十三尺。（按：《魏書·顯祖本紀》記載，皇興元年秋八月丁酉，皇帝巡幸武州山石窟寺）（按：《釋老志》記載，顯祖即位后，更加虔誠地信奉佛教。）
【English Translation】 English version: Fútuónántí (Buddhanandi, personal name) and four others came to the capital three times with Buddha statues. They all said, 'We have traveled to various countries in the Western Regions and have seen the footprints and Uṣṇīṣa (fleshy protuberance on the crown of the head of a Buddha) of the Buddha. The kings of foreign countries have traditionally sent craftsmen to copy the Buddha's appearance, but none can compare to the Buddha statue made by Nántí. When viewed from a distance of more than ten steps, the Buddha statue is very clear, but the closer you get, the more blurred it becomes.' In addition, a Hu (uncertain, possibly a place name or personal name) Śramaṇa from Shālèhú came to the capital, bringing with him the Buddha's alms bowl and traces of images. During the Hépíng era, the emperor treated the Śramaṇa Tānyào (personal name) with the respect due to a teacher, and stipulated that the grain delivered by the people to the Saṃgha-bhakta (organization managing monks) would be used as Saṃgha-bhakta (food for offering to monks); those who committed crimes would become Buddha-grāma (slaves of the temple). (Note: The 'Book of Wei, Biography of Emperor Gaozu' does not record this matter.) (Note: The 'Treatise on Buddhism and Taoism' records that at the beginning of the Hépíng era, Shīxián (personal name) passed away, and Tānyào took his place, changing his title to Chief of Śramaṇas. Initially, in the second year of restoring Buddhism, Tānyào was ordered to go to the capital from Zhōngshān (place name), and met the emperor on the road. The emperor's horse held Tānyào's clothes in its mouth, and people at the time believed that the horse could recognize good people. The emperor later treated Tānyào with the respect due to a teacher. Tānyào reported to the emperor that he had carved mountain stone walls in Wǔzhōu (place name) Sai, west of the capital, and opened five grottoes, each with a carved Buddha statue, the tallest being seventy feet, and the next tallest being sixty feet, with unique and magnificent carvings, surpassing all others of the time. Tānyào requested that the people of Píngqí (place name) and other people who could deliver sixty hú of grain to the Saṃgha-bhakta each year would become Saṃgha-bhakta, as food for offering to monks. In years of famine, it would be used to relieve famine victims. He also requested that people who had committed serious crimes, as well as government slaves, be made Buddha-grāma, to provide for the sweeping and cleaning of the temples. Each year, they would also manage the grain delivery. Emperor Gāozōng (temple name of the emperor) approved all of these requests. As a result, Saṃgha-bhakta and temple households spread throughout the prefectures and towns. Tānyào, together with the Indian (ancient name for India) Śramaṇa Dharmānanda (personal name) and others, translated fourteen new scriptures. There were also Śramaṇas Dàojìn (personal name), Sēngchāo (personal name), and Fǎcún (personal name), who were all famous at the time, propagating various different doctrines. In the first year of Emperor Xiǎnzǔ's (temple name of the emperor) Huángxīng (era name), the emperor visited the Shíkū Temple (Grotto Temple). He also built Yǒngníng Temple (temple name), constructing a seven-story Buddha-stūpa (pagoda), more than three hundred feet tall, and built a standing statue of Śākyamuni (Buddha's name), forty-three feet tall. (Note: The 'Book of Wei, Biography of Emperor Xianzu' records that in the autumn of the first year of Huangxing, the emperor visited the Shíkū Temple in Wǔzhōu.) (Note: The 'Treatise on Buddhism and Taoism' records that after Emperor Xianzu ascended the throne, he became even more devout in his belief in Buddhism.)
。覽諸經論。好老莊。每引諸沙門。及能談元之士。與論理要。初高宗太安末。劉駿。于丹陽中興寺設齊。有一沙門。容止獨秀。舉眾往目。皆莫識焉。沙門惠璩。起問之。答名惠明。又問所住。答云。從天安寺來。語訖忽然不見。駿君臣以為靈感。改中興為天安寺。是后七年而帝踐祚。號天安元年。是年。劉彧徐州刺史薛安都。始以城地來降。明年。盡有淮北之地。其歲高祖誕載。於是起永寧寺。構七級浮圖。高三百餘尺。基架博敞。為天下第一。又于天宮寺。造釋迦立像。高四十三尺。用赤金十萬斤。黃金六百斤(按高祖生。本紀。系皇興元年)。
高祖延興二年。詔沙門不得浮游民間。行者仰以公文。又詔造立圖寺。不得費竭財產。又以東平郡佛像。變成金銅色。普告天下 按魏書高祖本紀。延興二年夏四月。詔沙門不得去寺浮游民間。行者。仰以公文 按釋老志。高祖踐位。顯祖移御北苑崇光宮。覽習元藉。建鹿野佛圖于苑中之西山。去崇光右十里。巖房禪堂。禪僧居其中焉。于永寧寺。設大法供。度良家男女。為僧尼者。百有餘人。帝為剃髮。施以僧服。令修道戒。資福于顯祖。是月。又詔起建明寺。
太和元年。幸永寧寺。設齋聽講 按魏書高祖本紀不載 按釋老志。太和元年二月。幸永寧
【現代漢語翻譯】 現代漢語譯本：他博覽各種經書和論著，喜好老子和莊子的學說，經常引導各位沙門（佛教出家人的通稱）以及善於談論玄理的人士，與他們討論義理的要點。最初，在高宗太安末年，劉駿在丹陽的中興寺設定齋會，有一位沙門（佛教出家人的通稱），容貌舉止非常出衆，眾人前往觀看，竟然沒有人認識他。沙門（佛教出家人的通稱）惠璩上前詢問他的姓名，他回答說名叫惠明。又問他住在哪裡，他回答說，從天安寺來。說完話忽然就不見了。劉駿君臣認為這是神靈顯靈，於是將中興寺改名為天安寺。在這之後七年，高祖登基稱帝，年號為天安元年。這一年，劉彧的徐州刺史薛安都，開始帶著城池土地前來歸降。第二年，完全擁有了淮北的土地。就在那一年，高祖出生。於是開始建造永寧寺，構築七層佛塔，高達三百多尺，地基寬廣，是天下第一。又在天宮寺，建造釋迦牟尼佛的立像，高四十三尺，用赤金十萬斤，黃金六百斤（按照高祖的生辰，本紀記載，是皇興元年）。 高祖延興二年，下詔書禁止沙門（佛教出家人的通稱）在民間隨意遊走，行腳僧需要持有官方的文書。又下詔書建造寺廟，不得耗盡財產。又因為東平郡的佛像，變成了金銅色，向天下普遍宣告。（按照《魏書·高祖本紀》記載，延興二年夏四月，下詔書禁止沙門（佛教出家人的通稱）離開寺廟在民間隨意遊走，行腳僧需要持有官方的文書。按照《釋老志》記載，高祖登基，顯祖移駕到北苑的崇光宮，學習玄妙的典籍，在苑中的西山建造鹿野佛圖，距離崇光宮右邊十里，在巖石房屋中設定禪堂，禪僧居住在其中。在永寧寺，設定大法供養，度化良家男女，成為僧尼的人，有一百多人。皇帝親自為他們剃髮，施捨僧服，讓他們修行道業和戒律，為顯祖祈福。這個月，又下詔書興建建明寺。） 太和元年，皇帝駕臨永寧寺，設定齋會，聽取講經。（按照《魏書·高祖本紀》沒有記載。按照《釋老志》記載，太和元年二月，皇帝駕臨永寧寺。）
【English Translation】 English version: He extensively studied various scriptures and treatises, favoring the doctrines of Laozi and Zhuangzi. He often guided various shamen (沙門) [a general term for Buddhist monks] and scholars skilled in discussing profound principles, engaging them in discussions on the essentials of reasoning. Initially, at the end of Emperor Gaozong's Tai'an era, Liu Jun organized a vegetarian feast at Zhongxing Temple in Danyang. There was a shamen (沙門) [a general term for Buddhist monks] whose appearance and demeanor were exceptionally outstanding. The crowd went to observe him, but no one recognized him. The shamen (沙門) [a general term for Buddhist monks] Huiqu stepped forward and asked his name. He replied that his name was Huiming. When asked where he resided, he replied that he came from Tian'an Temple. After speaking, he suddenly disappeared. Liu Jun and his ministers believed this to be a divine manifestation, so they renamed Zhongxing Temple as Tian'an Temple. Seven years later, Emperor Gaozu ascended the throne, and the era was named Tian'an first year. In that year, Xue Andu, the governor of Xuzhou under Liu Yu, began to surrender with his cities and lands. The following year, he completely possessed the land north of the Huai River. In that year, Emperor Gaozu was born. Thus, the construction of Yongning Temple began, erecting a seven-story pagoda, over three hundred feet high, with a broad foundation, the first of its kind in the world. Furthermore, at Tiangong Temple, a standing statue of Shakyamuni Buddha was built, forty-three feet high, using one hundred thousand catties of red gold and six hundred catties of gold (according to the records of Emperor Gaozu's birth in the annals, it was the first year of Huangxing). In the second year of Emperor Gaozu's Yanxing era, an edict was issued prohibiting shamen (沙門) [a general term for Buddhist monks] from wandering freely among the people. Traveling monks were required to carry official documents. Another edict was issued stating that the construction of temples should not deplete the people's property. Furthermore, because the Buddha statues in Dongping Prefecture had turned golden-bronze in color, this was widely announced throughout the realm. (According to the 'Annals of Emperor Gaozu' in the Book of Wei, in the fourth month of summer in the second year of Yanxing, an edict was issued prohibiting shamen (沙門) [a general term for Buddhist monks] from leaving temples and wandering freely among the people. Traveling monks were required to carry official documents. According to the 'Treatise on Buddhism and Taoism,' when Emperor Gaozu ascended the throne, Emperor Xianzu moved to the Chongguang Palace in the Northern Garden, studying profound texts, and built the Deer Park Buddhist Temple on the western mountain of the garden, ten miles to the right of Chongguang Palace. Rock chambers and meditation halls were set up, where meditation monks resided. At Yongning Temple, a grand offering was held, and over a hundred men and women from good families were ordained as monks and nuns. The emperor personally shaved their heads, bestowed monastic robes, and instructed them to cultivate the path and precepts, to bring blessings to Emperor Xianzu. In that month, another edict was issued to build Jianming Temple.) In the first year of Taihe, the emperor visited Yongning Temple, held a vegetarian feast, and listened to lectures. (According to the 'Annals of Emperor Gaozu' in the Book of Wei, this is not recorded. According to the 'Treatise on Buddhism and Taoism,' in the second month of the first year of Taihe, the emperor visited Yongning Temple.)
寺。設齋。赦死罪囚。三月。又幸永寧寺。設會行道聽講。命中秘二省。與僧徒討論佛義。施僧衣服寶器有差。又于方山太祖營壘之處。建思遠寺。自正光至此。京城內寺。新舊且百所。僧尼二千餘人。四方諸寺。六千四百七十八。僧尼七萬七千二百五十八人。
大和四年春正月丁巳。罷畜鷹鷂之所。以其地為報德佛寺 按魏書高祖本紀。云云 按釋老志。太和四年春。詔以鷹師。為報德寺 按續文獻通考。太和四年。詔以鷹師地。為報德寺。為文明皇太后資福也。
太和十年冬。簡遣僧尼。凡粗者令還俗 按魏書高祖本紀不載 按釋老志。太和十年冬。有延興二年夏四月詔曰。比丘不在寺舍。游涉村落。交通姦猾。經歷年歲。令民間五五相保。不得容止無籍之僧。精加隱括。有者送付州鎮。其在畿郡。送付本曹。若為三寶巡民教化者。在外赍州鎮維那文移。在臺者。赍都維那等印牒。然後聽行。違者加罪。又詔曰。內外之人。興建福業。造立圖寺。高敞顯博。亦足以輝隆至教矣。然無知之徒。各相高尚。貧富相競。費竭財產。務存高廣。傷殺昆蟲含生之類茍能精緻累土聚沙。福鐘不朽。欲建為福之因。未知傷生之業。朕為民父母。慈養是務。自今一切斷之。又詔曰。夫信誠則應遠。行篤則感深。歷觀先
【現代漢語翻譯】 現代漢語譯本：在寺廟設定齋飯，赦免死罪囚犯。三月，又前往永寧寺，設定法會，進行佛事活動，聽取講經。命令中書省和秘書省的官員與僧侶討論佛法義理，並根據等級向僧侶佈施衣服和寶器。又在方山太祖的營壘舊址上，建造思遠寺。從正光年間到現在，京城內的寺廟，新舊加起來將近一百所，僧尼二千多人。全國各地的寺廟，共有六千四百七十八所，僧尼七萬七千二百五十八人。 太和四年春正月丁巳日，廢除了飼養鷹鷂的地方，將那塊地改為報德佛寺。（根據《魏書·高祖本紀》記載） （根據《釋老志》記載，太和四年春，詔令將鷹師的住所改為報德寺。）（根據《續文獻通考》記載，太和四年，詔令將鷹師的土地改為報德寺，爲了給文明皇太后祈福。） 太和十年冬天，篩選遣送僧尼，凡是行為粗俗的令其還俗。（根據《魏書·高祖本紀》沒有記載） （根據《釋老志》記載，太和十年冬天，有延興二年夏四月的詔書說：『比丘不在寺廟居住，遊走于村落，與奸猾之徒交往。經歷多年，命令民間五戶人家互相擔保，不得容留沒有戶籍的僧人。嚴格加以搜查，有的送往州鎮，在京畿地區的，送往本曹。如果爲了弘揚佛法、巡視民間、教化百姓的，在外持有州鎮維那（寺院的綱紀）的公文，在京城的，持有都維那等人的印信文牒，然後才允許通行。違背者加以懲罰。』 又詔令說：『內外之人，興建福業，建造寺廟，高大寬敞，足以彰顯至高的教義。然而無知之徒，互相攀比，貧富相爭，耗盡財產，務求高大寬敞，傷害殺害昆蟲等有生命的物類。如果能夠精心累積泥土沙石，福報就會長久不朽。想要建立為福的原因，卻不知道傷害生命的罪業。朕作為百姓的父母，慈愛養育是我的職責。從今以後一概禁止。』 又詔令說：『誠信就能感應遙遠，行為篤實就能感動深刻。縱觀先』
【English Translation】 English version: A vegetarian feast was set up in the temple, and prisoners sentenced to death were pardoned. In the third month, the emperor visited Yongning Temple again, setting up a Dharma assembly, conducting Buddhist activities, and listening to lectures. Officials from the Zhongshu Sheng (Central Secretariat) and Mishu Sheng (Secretariat) were ordered to discuss Buddhist doctrines with monks, and clothes and treasures were bestowed upon the monks according to their rank. Furthermore, Si Yuan Temple was built on the site of Emperor Tai Zu's (太祖) former camp in Fangshan (方山). From the Zheng Guang (正光) era to this point, there were nearly a hundred temples, both old and new, within the capital city, with more than two thousand monks and nuns. Throughout the country, there were a total of six thousand four hundred and seventy-eight temples, with seventy-seven thousand two hundred and fifty-eight monks and nuns. On the Ding Si (丁巳) day of the first month of spring in the fourth year of the Tai He (太和) era, the place where hawks and falcons were raised was abolished, and the land was converted into Baode Buddhist Temple (報德佛寺). (According to the 'Book of Wei, Biography of Emperor Gaozu' (魏書·高祖本紀)). (According to the 'Treatise on Buddhism and Taoism' (釋老志), in the spring of the fourth year of the Tai He era, an edict ordered that the residence of the falconers be converted into Baode Temple.) (According to the 'Continued Comprehensive Examination of Documents' (續文獻通考), in the fourth year of the Tai He era, an edict ordered that the land of the falconers be converted into Baode Temple, to bring blessings to Empress Dowager Wenming (文明皇太后).) In the winter of the tenth year of the Tai He era, monks and nuns were screened and sent away, and those with vulgar behavior were ordered to return to secular life. (According to the 'Book of Wei, Biography of Emperor Gaozu', this is not recorded.) (According to the 'Treatise on Buddhism and Taoism', in the winter of the tenth year of the Tai He era, there was an edict from the fourth month of summer in the second year of the Yan Xing (延興) era, which stated: 'Bhikkhus (比丘) do not reside in temples, but wander in villages, associating with cunning and deceitful people. After many years, order five households in the villages to guarantee each other, and do not allow unregistered monks to stay. Strictly search for them, and send those found to the prefectures and towns, and those in the capital region to their respective departments. If they are promoting Buddhism, inspecting the people, and teaching the masses, they must carry official documents from the Vinaya Master (維那) of the prefecture or town when they are outside, and sealed documents from the chief Vinaya Master (都維那) and others when they are in the capital, before they are allowed to travel. Those who violate this will be punished.' Another edict stated: 'People inside and outside the court, building meritorious deeds, constructing temples, tall and spacious, are sufficient to highlight the supreme teachings. However, ignorant people compete with each other, the rich and the poor vying with each other, exhausting their wealth, striving for tallness and spaciousness, harming and killing insects and other living beings. If they can carefully accumulate earth and sand, the blessings will be long-lasting and imperishable. Wanting to establish the cause of blessings, they do not know the sin of harming life. I, as the parent of the people, nurturing with compassion is my duty. From now on, all of this is prohibited.' Another edict stated: 'Sincerity can resonate far away, and steadfast actions can deeply move. Looking back at the past'
世靈瑞。乃有禽獸易色。草木移性。濟州東平郡靈像發輝變成金銅之色。殊常之事。絕於往古。熙隆妙法。理在當今。有司與沙門統曇曜。令州送像達都。使道俗咸睹實相之容。普告天下。皆使聞知承明元年。幸永寧寺。度僧尼百餘人。又詔起建明寺 按魏書高祖本紀。承明元年冬十月辛未。輿駕幸建明佛寺。大宥罪人 按釋老志。承明元年八月。高祖司奏前被敕以勒籍之。初愚民僥倖假稱入道。以避輸課。其無籍僧尼。罷遣還俗。重被旨所檢僧尼。寺主維那。當寺隱審。其有道行精勤者。聽仍在道為行。凡粗者。有籍無籍。悉罷歸齊民。令依旨簡遣其諸州。還俗者。僧尼合一千三百二十七人。奏可。
太和十六年。詔。以四月八日。七月十五日。聽度僧尼 按魏書高祖本紀。不載 按釋老志。太和十六年詔四月八日。七月十五日。聽太州度一百人為僧尼。中州五十人。下州二十人。以為常準。著于令。
太和十七年。詔立僧制。四十七條 按魏書高祖本紀。不載 按釋老志。云云。
太和二十年。詔準師義哭僧。登于門外。又詔。為沙門䟦陀。立少林寺 按魏書高祖本紀。不載 按釋老志。太和十九年四月。帝幸徐州白塔寺。顧謂諸王及待官曰。此寺。近有名僧嵩法師。受成實論于羅什。在此流
【現代漢語翻譯】 現代漢語譯本： 世靈瑞（shì líng ruì）。乃有禽獸改變顏色，草木改變習性。濟州東平郡的靈像發出光輝，變成金銅之色。這是非常特殊的事情，是往昔所沒有的。弘揚妙法，正合時宜。有關部門與沙門統曇曜（shā mén tǒng tán yào）一起，命令濟州將佛像送到都城，使僧俗都能看到佛像的真實面容，普遍告知天下，讓所有人都知道。承明元年，皇帝駕臨永寧寺，度化僧尼一百餘人。又下詔建造建明寺。 （按《魏書·高祖本紀》記載，承明元年冬十月辛未，皇帝的車駕來到建明佛寺，大赦罪人。） （按《釋老志》記載，承明元年八月，高祖上奏說，之前曾下令登記僧尼。起初愚民僥倖地假稱出家，以逃避賦稅。那些沒有登記的僧尼，被罷免還俗。重新奉旨檢查僧尼，寺院住持和維那，在寺院裡仔細審查。那些有道行且精進勤奮的人，允許繼續修行。凡是粗劣的，無論有無登記，全部罷免歸為平民。命令按照旨意簡選遣送各州，還俗的僧尼共計一千三百二十七人。皇帝批準。）
太和十六年，皇帝下詔，在四月八日和七月十五日，允許度化僧尼。 （按《魏書·高祖本紀》沒有記載。） （按《釋老志》記載，太和十六年下詔，四月八日和七月十五日，允許太州度化一百人為僧尼，中州五十人，下州二十人，作為常例，寫入法令。）
太和十七年，皇帝下詔制定僧制，共四十七條。 （按《魏書·高祖本紀》沒有記載。） （按《釋老志》記載，內容如上。）
太和二十年，皇帝下詔允許師義（shī yì）為僧人哭喪，可以在門外進行。又下詔，為沙門䟦陀（shā mén bá tuó）建立少林寺。 （按《魏書·高祖本紀》沒有記載。） （按《釋老志》記載，太和十九年四月，皇帝駕臨徐州白塔寺，回頭對諸位王爺和侍從官員說，這座寺廟，最近有名僧嵩法師（sōng fǎ shī），從鳩摩羅什（luó shí）處學習《成實論》，在這裡流傳。）
【English Translation】 English version: In the auspicious era of Shi Ling Rui (shì líng ruì), there were instances of birds and beasts changing color, and plants altering their nature. In the Dongping Commandery of Ji Prefecture, a sacred image emitted light and transformed into a golden-bronze hue. These were extraordinary events, unprecedented in ancient times. The flourishing of the profound Dharma is timely. The relevant authorities, together with the Sangha Administrator Tan Yao (shā mén tǒng tán yào), ordered Ji Prefecture to send the image to the capital, so that both monastics and laity could behold the true form of the image, and to proclaim it throughout the land, so that all might hear and know. In the first year of Chengming, the Emperor visited Yongning Monastery and ordained over a hundred monks and nuns. He also decreed the construction of Jianming Monastery. (According to the 'Book of Wei, Annals of Gaozu,' in the winter, tenth month, Xinwei day of the first year of Chengming, the Emperor's carriage visited Jianming Buddhist Monastery and granted a general amnesty to criminals.) (According to the 'Treatise on Buddhism and Taoism,' in the eighth month of the first year of Chengming, Gaozu memorialized that previously, he had ordered the registration of monks and nuns. Initially, foolish people had僥倖 falsely claimed to have entered the monastic life in order to evade taxes. Those unregistered monks and nuns were dismissed and returned to lay life. The monks and nuns were re-examined by imperial decree, and the abbots and monastic supervisors of the monasteries carefully scrutinized them. Those who had virtuous conduct and were diligent and assiduous were allowed to remain in the monastic life. All those who were coarse, whether registered or unregistered, were dismissed and returned to the common people. It was ordered that they be selected and sent to the various prefectures in accordance with the decree, and a total of one thousand three hundred and twenty-seven monks and nuns were returned to lay life. The Emperor approved.)
In the sixteenth year of Taihe, the Emperor decreed that on the eighth day of the fourth month and the fifteenth day of the seventh month, the ordination of monks and nuns would be permitted. (The 'Book of Wei, Annals of Gaozu' does not record this.) (According to the 'Treatise on Buddhism and Taoism,' in the sixteenth year of Taihe, it was decreed that on the eighth day of the fourth month and the fifteenth day of the seventh month, Tai Prefecture would be permitted to ordain one hundred people as monks and nuns, Zhong Prefecture fifty people, and Xia Prefecture twenty people, as a standard practice, to be written into law.)
In the seventeenth year of Taihe, the Emperor decreed the establishment of monastic regulations, totaling forty-seven articles. (The 'Book of Wei, Annals of Gaozu' does not record this.) (According to the 'Treatise on Buddhism and Taoism,' as above.)
In the twentieth year of Taihe, the Emperor decreed that Shi Yi (shī yì) was permitted to mourn for monks, and it could be done outside the gate. He also decreed the establishment of Shaolin Monastery for the Shramana Batuo (shā mén bá tuó). (The 'Book of Wei, Annals of Gaozu' does not record this.) (According to the 'Treatise on Buddhism and Taoism,' in the fourth month of the nineteenth year of Taihe, the Emperor visited Baita Monastery in Xuzhou and turned to the princes and attending officials, saying, 'This monastery has a famous monk named Master Song (sōng fǎ shī) who studied the Tattvasiddhi Shastra from Kumarajiva (luó shí) and propagated it here.')
通。后授淵法師。淵法師授登紀二法師。朕每玩成實論。可以釋人深情。故至此寺焉。時沙門道登。雅有義業。為高祖眷賞。恒侍講論。曾於禁內。與帝夜談。同見一鬼。二十年卒。高祖甚悼惜之。詔施帛一千匹。又設一切僧齋。並命京城。七日行道。又詔。朕師登法師。奄至徂背。痛怛摧慟。不能已已。比藥治慎喪。未容即赴。便準師義。哭諸門外績素之。又有西域沙門。名䟦陀。有道業。深為高祖所敬信。詔。于少室山陰。立少林寺。而居之。公給衣供。
太和二十一年。詔于僧羅什舊堂所。建三級浮圖。又令訪其子以聞。是年。改監福曹為昭元。以斷僧務 按魏書高祖本紀。不載 按釋老志。太和二十一年五月。詔曰。羅什法師。可謂神出。五才志入四行者也。今常住寺。猶有遺地。欽悅修蹤。情深遐邇。可於舊堂所。為建三級浮圖。又見逼昏虐。為道殄軀。既暫同俗禮。應有子嗣。可推訪以聞。當加敘接 按續文獻通考。是年。改監福曹為昭元。備官屬。以斷僧務。
□□□年。京兆王太興。請為沙門。詔皇太子。於四月八日。為之下發 按魏書高祖本紀。不載 按京兆王太興傳。初太興遇患。請諸沙門行道。所有資財。一時佈施。乞求病癒。名曰散生齋。及齋后。僧皆四散。有一沙門方云。乞
【現代漢語翻譯】 現代漢語譯本： 通（音譯，人名）。後來，他將佛法傳授給淵法師（法師名號）。淵法師又傳授給登紀二法師（法師名號）。我（皇帝自稱）經常研讀《成實論》（佛教論著），它能夠解釋人們內心深處的感情，因此來到了這座寺廟。當時，沙門道登（僧人名號）以其精深的義理和學業而聞名，受到高祖（皇帝謚號）的賞識和器重，經常侍奉在高祖身邊講解佛法。他曾經在宮禁之內，與高祖一同夜談，共同見到一個鬼。二十年後，道登去世，高祖非常悲痛惋惜，下詔賞賜絹帛一千匹，並設一切僧齋（為所有僧人提供的齋飯），同時命令京城進行為期七日的行道（佛教儀式）。又下詔說：『我的老師登法師（法師名號），突然去世，我悲痛欲絕，無法停止。因為要準備藥物和喪事，無法立即前往，就按照老師的義理，在各門外哭泣並穿上喪服。』還有一位來自西域的沙門，名叫䟦陀（音譯，僧人名號），他具有很高的道業，深受高祖的尊敬和信任。高祖下詔在少室山（山名）的北面，建立少林寺（寺廟名），讓他居住在那裡，並由官方供給衣食。 太和（年號）二十一年，下詔在僧人鳩摩羅什（僧人名號）舊堂的所在地，建造三級浮圖（佛塔）。又命令尋找他的兒子並上報。這年，將監福曹（官署名）改為昭元（官署名），用來管理僧人的事務。根據《魏書·高祖本紀》記載，沒有記載此事。根據《釋老志》記載，太和二十一年五月，皇帝下詔說：『羅什法師，可以說是神異超群，才智兼備的人。現在常住寺廟，還有他遺留的土地，我欽佩和喜悅他修行的軌跡，感情深遠。可以在他舊堂的所在地，為他建造三級浮圖。』又考慮到他被迫處於昏庸暴虐的時代，爲了佛道而犧牲，既然曾經暫時遵循世俗的禮儀，應該有子嗣，可以推舉尋訪並上報，應當加以敘用和接見。根據《續文獻通考》記載，這年，將監福曹改為昭元，配備官員，用來管理僧人的事務。 □□□年，京兆王太興（人名）請求出家為沙門，皇帝下詔皇太子（皇位繼承人），在四月八日，為他剃度。根據《魏書·高祖本紀》記載，沒有記載此事。*根據《京兆王太興傳》記載，當初太興生病，請各位沙門做法事，將所有的資財，一時佈施出去，祈求病癒，這叫做散生齋（佛教儀式）。等到齋戒完畢后，僧人都四散離去，有一位沙門方云（僧人名號）前來乞討。
【English Translation】 English version: Tong (transliteration, personal name). Later, he transmitted the Dharma to Dharma Master Yuan (Dharma Master's title). Dharma Master Yuan then transmitted it to Dharma Masters Deng and Ji (Dharma Masters' titles). I (the emperor referring to himself) often study the Satyasiddhi Shastra (a Buddhist treatise), which can explain people's deep emotions, so I came to this temple. At that time, the shramana Daodeng (monk's name) was known for his profound meaning and learning, and was appreciated and valued by Gaozu (emperor's posthumous title), often attending Gaozu to explain the Dharma. He once, within the palace, had a night talk with Gaozu, and together they saw a ghost. Twenty years later, Daodeng passed away, and Gaozu was very sad and regretful, issuing an edict to reward one thousand bolts of silk, and set up a sangha offering (offering meals to all monks), and ordered the capital to perform the dao (Buddhist ritual) for seven days. He also issued an edict saying: 'My teacher, Dharma Master Deng (Dharma Master's title), suddenly passed away, and I am in extreme grief and cannot stop. Because I need to prepare medicine and funeral affairs, I cannot go immediately, so according to the teacher's righteousness, I cry outside each gate and wear mourning clothes.' There was also a shramana from the Western Regions, named Batuo (transliteration, monk's name), who had high dao achievements and was deeply respected and trusted by Gaozu. Gaozu issued an edict to build Shaolin Temple (temple name) on the north side of Mount Shaoshi (mountain name), to let him live there, and the government provided food and clothing. In the twenty-first year of Taihe (era name), an edict was issued to build a three-story stupa (Buddhist pagoda) at the site of the old hall of the monk Kumarajiva (monk's name). He also ordered to find his son and report it. In this year, the Jianfu Cao (official department name) was changed to Zhaoyuan (official department name) to manage the affairs of monks. According to the Book of Wei, Biography of Gaozu, there is no record of this matter. According to the Treatise on Buddhism and Taoism, in May of the twenty-first year of Taihe, the emperor issued an edict saying: 'Dharma Master Kumarajiva can be said to be a person of extraordinary talent and wisdom. Now the permanent temple still has his remaining land. I admire and rejoice in his practice, and my feelings are profound. A three-story stupa can be built for him at the site of his old hall.' Considering that he was forced to be in an era of昏庸暴虐 (昏庸暴虐 means fatuous and tyrannical) and sacrificed for the Buddhist dao, since he had temporarily followed secular etiquette, he should have descendants, who can be recommended for searching and reporting, and should be given a narrative and reception. According to the Continuation of the Comprehensive Examination of Documents, in this year, the Jianfu Cao was changed to Zhaoyuan, equipped with officials, to manage the affairs of monks. In the year of □□□, King Taixing of Jingzhao (personal name) requested to become a shramana, and the emperor issued an edict to the Crown Prince (heir to the throne) to shave his head on April 8th. According to the Book of Wei, Biography of Gaozu, there is no record of this matter. According to the Biography of King Taixing of Jingzhao, initially Taixing fell ill and asked the shramanas to perform rituals, and all the assets were given away at once to pray for recovery, which is called Sanshengzhai (Buddhist ritual). After the fast was over, the monks dispersed, and a shramana* Fangyun (monk's name) came to beg.
齋餘食。太興戲之曰。齋食既盡。惟有酒肉。沙門曰。亦能食之。因出酒一斗羊腳一雙。食盡猶言不飽。及辭出后。酒肉俱在。出門追之無所見。太興。遂佛前乞愿。曏者之師。當非俗人。若此病得差。即舍王爵入道。未幾便愈。遂請為沙門。表十餘上乃見許。時高祖南討在軍。詔皇太子。於四月八日。為之下發。施帛二千匹。
□□□年。起七覺殿。為四禪室 按魏書高祖本紀。不載 按佛法金湯編。魏文帝。每運慈悲。常行信舍。口誦法華。身持凈戒。起七覺殿。為四禪室。
世宗景明□年。詔。準代京靈巖寺石窟。于窟南伊闕山。為高祖文昭皇太后。營窟二所 按魏書世宗本紀。不載 按釋老志。景明初。世宗詔大長秋卿白整。準代京靈巖寺石窟。于洛南伊闕山。為高祖文昭皇太后。營石窟二所。初建之始。窟頂去地三百一十尺。至正始二年中。始出斬山二十三丈。至大長秋卿王質。謂斬山太高。費功難就。奏求下移。就平去地。一百尺。南北一百四十尺。
景明四年夏四月庚寅。南天竺國。獻辟支佛牙 按魏書世宗本紀。云云。
正始□年。詔孫惠蔚。于禁內夜講佛經 按魏書世宗本紀。不載 按孫惠蔚傳。惠蔚。先單名蔚。正始中。侍講禁內。夜論佛經。有愜帝旨。詔使加惠。號
惠蔚法師焉。
永平元年。詔。僧人犯殺人已上罪者。依俗斷。余犯付照元曹 按魏書世宗本紀。不載 按釋老志。先是。立監福曹。及改為昭元。備有官屬。以斷僧務。高祖時。沙門道順惠覺僧意惠紀僧范道並惠度智誕僧顯僧義僧利。並以義行知重。世宗即位。永平元年秋。詔曰。緇素既殊。法律亦異。故道教彰于互顯。禁勸各有所宜。自今已后。眾僧犯殺人已上罪者。仍依俗斷。余犯悉付照元。以內律僧制之。
永平二年冬。帝為諸僧朝臣。講維摩詰經。沙門統惠深。請定僧尼法禁。從之 按魏書世宗本紀。永平二年冬十有一月己丑。帝于式干殿。為諸僧朝臣。講維摩詰經 按釋老志。二年冬。沙門統惠深。上言僧尼浩曠。清濁混流。不遵禁典。精粗莫別。輒興教律法師。群議立制。諸州鎮郡。維那上座寺主。各令戒律自修。咸依內禁。若不解律者。退其本次。又出家之人。不應犯法。積八不凈物。然經律所制。通塞有方。依律。車牛淫人不凈之物。不得為己私畜。唯有老病年六十已上者。限聽一乘。又比來僧尼。或因三寶。出貸私財。募緣州外。又出家舍著。本無兇儀。不應廢道從俗。其父母三師。遠聞兇問。聽哭三日。若在見前。限以七日。或有不安寺舍。游止民間。亂道生過。皆由此等。若有
【現代漢語翻譯】 現代漢語譯本： 惠蔚法師如是說。
永平元年，皇帝下詔：僧人若犯殺人等重罪，依照世俗法律判決；其餘罪行，交由昭元曹處理。（註釋：根據《魏書·世宗本紀》，未記載此事。另註：根據《釋老志》，此前設立監福曹，后改為昭元，配備官屬，以處理僧人事務。孝文帝時期，沙門道順、惠覺、僧意、惠紀、僧范、道並、惠度、智誕、僧顯、僧義、僧利等，都因其德行而受到重視。世宗即位，永平元年秋，下詔說：『僧俗有別，法律也應不同。因此，道教的彰顯在於互相顯揚，禁令勸誡各有其適宜之處。從今以後，僧人若犯殺人等重罪，仍依照世俗法律判決；其餘罪行，全部交由昭元曹，以內律僧制進行處理。』）
永平二年冬，皇帝為眾僧和朝臣講解《維摩詰經》。沙門統惠深請求制定僧尼的法令和禁令，皇帝同意了他的請求。（註釋：根據《魏書·世宗本紀》，永平二年十一月己丑，皇帝在式干殿為眾僧和朝臣講解《維摩詰經》。另註：根據《釋老志》，二年冬，沙門統惠深上奏說：『僧尼隊伍龐大，清濁混雜，不遵守禁令，精粗不分。因此，設立教律師，眾人商議制定制度。各州鎮郡的維那、上座、寺主，各自遵守戒律，都依照內禁。若不瞭解戒律者，撤銷其原職。』又說：『出家之人，不應觸犯法律，積攢八種不凈之物。然而，經律的制定，有其通融之處。依照戒律，車、牛、淫人等不凈之物，不得私自畜養。只有年老體弱、年滿六十歲以上者，才允許擁有一輛車。』此外，『近來僧尼，或因三寶之名，出借私人財產，到州外募捐。』又說：『出家之人，本來就沒有兇喪之禮，不應廢棄修行而追隨世俗。其父母或三位師父，若從遠處聽到兇訊，允許哭泣三日；若在眼前，則限制為七日。』或者有不安於寺廟，在民間遊蕩，擾亂佛道，產生過失的，都是因為這些原因。若有
【English Translation】 English version: Thus spoke Dharma Master Huiwei.
In the first year of Yongping (era), an imperial edict was issued: Monks who commit crimes such as murder shall be judged according to secular law; other offenses shall be referred to the Zhaoyuan Cao (Office of Manifestation and Investigation). (Note: According to the 'Annals of Emperor Shizong' in the Book of Wei, this is not recorded. Also note: According to the 'Treatise on Buddhism and Taoism,' previously, the Jianfu Cao (Office of Supervision and Blessings) was established, later changed to Zhaoyuan, equipped with officials to handle monastic affairs. During the reign of Emperor Xiaowen, the Shramanas Daoshun, Huijue, Sengyi, Huiji, Sengfan, Daobing, Huidu, Zhidan, Sengxian, Sengyi, and Sengli were all highly regarded for their virtuous conduct. Upon Emperor Shizong's ascension to the throne, in the autumn of the first year of Yongping, an edict was issued stating: 'The laity and the Sangha are distinct, and the laws should also be different. Therefore, the manifestation of the Dao lies in mutual illumination, and prohibitions and exhortations should each be appropriate. From now on, monks who commit crimes such as murder shall still be judged according to secular law; all other offenses shall be referred to the Zhaoyuan Cao for handling according to the monastic rules and regulations.')
In the winter of the second year of Yongping, the Emperor lectured on the Vimalakirti Sutra for the Sangha and court officials. The Sanghatathera (Chief of the Sangha) Huishen requested the establishment of laws and prohibitions for monks and nuns, and the Emperor granted his request. (Note: According to the 'Annals of Emperor Shizong' in the Book of Wei, on the day of Jichou in the eleventh month of the winter of the second year of Yongping, the Emperor lectured on the Vimalakirti Sutra for the Sangha and court officials in the Shigan Hall. Also note: According to the 'Treatise on Buddhism and Taoism,' in the winter of the second year, the Sanghatathera Huishen submitted a memorial stating: 'The Sangha of monks and nuns is vast, with the pure and impure mixed together, not adhering to the prohibitions and regulations, and without distinction between the refined and the coarse. Therefore, establish Dharma Masters of Vinaya (discipline), and the assembly shall discuss and establish regulations. The Viharanas (monastic administrators), Sthaviras (elders), and Abbots of the various prefectures and towns shall each cultivate their own precepts and abide by the internal prohibitions. Those who do not understand the Vinaya shall be demoted from their original positions.' Furthermore, 'Those who have left home should not violate the law or accumulate the eight impure things. However, the establishment of the Sutras and Vinaya has its flexibility. According to the Vinaya, vehicles, cattle, and lewd people are impure things and should not be privately owned. Only those who are old and infirm, sixty years of age or older, are allowed to own one vehicle.' In addition, 'Recently, monks and nuns have been lending private property in the name of the Three Jewels and soliciting donations outside the prefecture.' Furthermore, 'Those who have left home originally have no funeral rites and should not abandon their practice to follow secular customs. If their parents or three teachers hear of their death from afar, they are allowed to weep for three days; if they are present, it is limited to seven days.' Or there are those who are not settled in monasteries, wandering among the people, disturbing the Dharma, and causing transgressions, all because of these reasons. If there are
犯者。脫服還民。其有造寺者。限僧五十以上。啟聞聽造。若有輒管置者。處以違敕之罪。其僧寺僧眾。擯出外州。僧尼之法。不得為俗人所使。若有犯者。還配本屬。其外國僧尼。來歸化者。求精檢。有德行合三藏者。聽住。若無德行。遣還本國。若其不去。依此僧制治罪。詔從之。
永平三年。迎置玉像于洛濵報德寺 按魏書世宗本紀。不載 按釋老志。先是。于恒農荊山。造珉玉丈六像一。永平三年冬。迎置洛濵之報德寺。世宗躬觀致敬。
永平四年夏。詔。僧祗粟。不得專委維那。令刺史共加監括。又詔。遣僧祇戶趙茍子等還鄉 按魏書世宗本紀。不載 按釋老志。永平四年夏。詔曰。僧祇之粟。本期濟施。儉年出貸。豐則收入。山林僧尼隨以給施。民有窘敝。亦即賑之。但主司冒利。規取贏息。及其徴責。不計水旱。或償利過本。或翻改券契。侵蠹貧下。莫知紀極。細民嗟毒。歲月滋深。非所以矜此窮乏。宗尚慈拯之本意也。自今已后。不得專委維那。都尉。可令刺史共加監括。尚書。撿諸僧祇有谷之處。州別列其元數。出入贏息。賑給多少。並貸償歲月。見在未收。上臺錄紀。若收利過本。及翻改初券。依律免之。勿復徴責。或有私債。轉施償僧。即以丐民。不聽收檢。後有出貸。先盡貧窮
【現代漢語翻譯】 現代漢語譯本 違犯者，脫去僧服，恢復平民身份。如果有人建造寺廟，限制僧侶人數在五十人以上，並上報朝廷批準後方可建造。如果有人擅自管理寺廟，處以違反敕令的罪行。這些僧寺的僧眾，驅逐到外州。僧尼的財產，不得被俗人所使用。如果有人違犯，遣返回原籍。對於前來歸化的外國僧尼，要仔細審查，有德行且精通三藏（Tripitaka）者，允許居住。如果沒有德行，遣返回國。如果他們不離開，按照僧侶制度治罪。皇帝採納了這個建議。
永平三年，在洛水（Luobin）邊的報德寺（Baode Temple）安置玉像。（根據《魏書·世宗本紀》記載，沒有記載此事）（根據《釋老志》記載，此前，在恒農荊山，建造了一尊用珉玉製成的丈六金身像。永平三年冬天，迎接到洛水邊的報德寺。世宗親自觀看並致敬。）
永平四年夏天，皇帝下詔：僧祇粟（sengqi su，寺廟的公糧）不得只委託維那（Vina，寺院的綱領執事）管理，要讓刺史共同監督管理。又下詔：遣返僧祇戶（sengqi hu，隸屬於寺廟的民戶）趙茍子等人回鄉。（根據《魏書·世宗本紀》記載，沒有記載此事）（根據《釋老志》記載，永平四年夏天，皇帝下詔說：僧祇粟，本來是爲了救濟施捨，在歉收的年份用來出借，豐收的年份則收回，山林僧尼也隨之供給施捨。百姓有困難的，也立即賑濟。但是主管官員從中牟利，謀取贏餘利息，等到徵收時，不考慮水旱災害，或者償還的利息超過本金，或者翻改券據，侵吞貧民，沒有止境。小民怨聲載道，年深日久，這不是爲了憐憫這些窮困，崇尚慈悲救濟的本意。從今以後，不得只委託維那管理。都尉，可以讓刺史共同監督管理。尚書，檢查各僧祇有谷的地方，州別列出其原始數量，出入贏餘利息，賑濟多少，以及借貸償還的年月，現在未收的，上報臺府記錄。如果收取的利息超過本金，以及翻改原始券據的，按照法律免除。不要再徵收。或者有私人債務，轉而用來償還僧侶的，就用來救濟百姓，不允許收繳。以後再有出借，先要照顧貧窮的人。
【English Translation】 English version Those who violate the rules shall be stripped of their monastic robes and returned to the status of commoners. Those who build temples shall be limited to no more than fifty monks, and construction shall only proceed after reporting to the court for approval. Those who manage temples without authorization shall be punished for violating imperial decrees. The monks and nuns of these temples shall be expelled to other provinces. The property of monks and nuns shall not be used by laypeople. Those who violate this shall be returned to their original jurisdiction. Foreign monks and nuns who come to submit shall be carefully examined. Those with virtue and proficiency in the Tripitaka (Three Baskets of Buddhist scriptures) shall be allowed to reside. Those without virtue shall be sent back to their home countries. If they refuse to leave, they shall be punished according to the monastic regulations. The emperor adopted this advice.
In the third year of Yongping, a jade statue was placed in Baode Temple (Temple of Repaying Kindness) by the Luo River (Luobin). (According to the 'Basic Annals of Emperor Shizong of the Wei Dynasty' in the Book of Wei, this is not recorded.) (According to the 'Treatise on Buddhism and Taoism', previously, a sixteen-foot-tall image made of min jade was created at Mount Jing in Hengnong. In the winter of the third year of Yongping, it was welcomed and placed in Baode Temple by the Luo River. Emperor Shizong personally observed and paid his respects.)
In the summer of the fourth year of Yongping, the emperor decreed: The sengqi su (sengqi su, monastic grain) shall not be entrusted solely to the Vina (Vina, monastic administrator), but the governor shall jointly supervise its management. He also decreed: The sengqi hu (sengqi hu, households affiliated with temples) Zhao Gouzi and others shall be sent back to their hometowns. (According to the 'Basic Annals of Emperor Shizong of the Wei Dynasty' in the Book of Wei, this is not recorded.) (According to the 'Treatise on Buddhism and Taoism', in the summer of the fourth year of Yongping, the emperor decreed: The sengqi su was originally intended for relief and charity, lent out in lean years and collected in abundant years, and used to provide for monks and nuns in the mountains and forests. When the people are in distress, it should also be used for immediate relief. However, the officials in charge profit from it, seeking surplus interest, and when collecting it, they do not consider floods or droughts, or the interest repaid exceeds the principal, or they alter the contracts, encroaching on the poor without end. The common people complain bitterly, and the years deepen, which is not the original intention of compassion and relief for the poor. From now on, it shall not be entrusted solely to the Vina. The Commandant may have the governor jointly supervise its management. The Minister shall inspect the places where the various sengqi have grain, and list the original amount, the surplus interest from income and expenditure, the amount of relief, and the years of lending and repayment by province, and report the uncollected amounts to the government for record. If the interest collected exceeds the principal, or the original contracts are altered, they shall be exempted according to the law. Do not collect them again. Or if there are private debts that are transferred to repay the monks, they shall be used to relieve the people and shall not be collected. In the future, when lending, priority shall be given to the poor.
。徴債之科。一準舊格。富有之家。不聽輒貸。脫仍冒濫。依法治罪。又尚書令高肇奏言。謹案。故沙門統曇嚁。昔于承明元年。奏涼州軍戶趙茍子等二百家。為僧祇戶。立課積粟。擬濟饑年。不限道俗。皆以拯施。又依內律。僧祇戶。不得別屬一寺。而都維那僧暹。僧頻等。進違成旨。退乖內法。肆意任情。奏求逼召。致使吁嗟之怨。盈於行道。棄子傷生。自縊溺死。五十餘人。豈是仰贊聖明慈育之意。深失陛下皈依之心。遂令此等。行號巷哭。叫訴無所。至乃白羽貫耳。列訟宮闕。悠悠之人。尚為哀痛。況慈悲之士。而可安之。請聽茍子等。還卿課輸。儉乏之年。周給貧寡。若有不虞。以擬邊捍。其暹等。違旨背律。謬奏之愆。請付昭元。依僧律推處。詔曰。暹等特可原之。余如奏。
延昌□年。天下僧尼寺舍。至一萬三千七百二十七所 按魏書世宗本紀。不載 按釋老志。世宗篤好佛理。每年常于禁中。親講經論。廣集名僧。標明義旨。沙門條錄。為內起居焉。上既崇之。下彌企尚。至延昌中。天下州軍僧尼寺。積有一萬三千七百二十七所。徒侶逾眾。
延昌□年。靈太后。以李玚言佛為鬼教。罰金一兩 按魏書世宗本紀。不載 按李孝伯傳。李玚字琚羅。涉歷史傳。頗有文才。氣尚豪爽。公強當
【現代漢語翻譯】 現代漢語譯本：徵收債務的條目，一律按照舊的規矩。富有的家庭，不允許隨意借貸。如果仍然有人冒充濫用，依法治罪。另外，尚書令高肇上奏說：『我仔細查閱，之前的沙門統曇嚁，在承明元年時，上奏將涼州軍戶趙茍子等二百戶人家，設為僧祇戶（samghika，意為寺院的公共財產戶），讓他們繳納糧食，積攢起來用來救濟饑荒之年。救濟不分僧俗，都用來賑災施捨。而且按照內律（Vinaya，佛教戒律），僧祇戶不能只屬於一個寺院。但是都維那僧暹、僧頻等人，違背了之前的旨意，又違反了佛教戒律，肆意妄為，上奏請求強行徵召，導致怨聲載道，充斥于道路。有人拋棄子女，有人自殺，自縊溺死的有五十多人。這哪裡是仰仗聖明的君主慈悲養育百姓的意思，深深地違背了陛下皈依佛法的本心。以至於這些人，在街頭巷尾哭號，申訴無門，甚至有人用白羽箭穿耳（古代一種酷刑，表示申冤），在宮闕前列隊訴訟。普通百姓尚且為之哀痛，更何況慈悲的僧侶，怎麼能安心呢？請允許趙茍子等人，恢復他們原本的賦稅繳納，在收成不好的年份，用來賙濟貧困的人家。如果有什麼意外情況，可以用來抵禦邊境的侵犯。至於僧暹等人，違背旨意，違反戒律，錯誤上奏的罪過，請交給昭元寺，按照僧侶的戒律進行處理。』皇帝下詔說：『僧暹等人的罪過可以特別赦免，其餘的按照奏章執行。』 延昌年間，天下的僧尼寺院，達到一萬三千七百二十七所。（根據《魏書·世宗本紀》，沒有記載此事）（根據《釋老志》，世宗皇帝非常喜歡佛理，每年經常在皇宮中親自講解經論，廣泛召集名僧，闡明經義。沙門（sramana，佛教出家人的通稱）的條錄，作為皇帝日常起居的參考。皇帝既然如此崇尚佛教，下面的人就更加效仿。到延昌年間，天下各州各軍的僧尼寺院，累計有一萬三千七百二十七所，僧侶人數眾多。） 延昌年間，靈太后因為李玚說佛教是鬼教，罰了他一兩金子。（根據《魏書·世宗本紀》，沒有記載此事）（根據《李孝伯傳》，李玚字琚羅，涉獵歷史典籍，頗有文才，性格豪爽，喜歡逞強好勝。）
【English Translation】 English version: The items for collecting debts should all follow the old rules. Wealthy families are not allowed to lend money arbitrarily. If anyone still impersonates and abuses this, they will be punished according to the law. In addition, Gao Zhao, the Shangshu Ling (Minister of the Secretariat), submitted a memorial saying: 'I have carefully investigated that the former Samantatabhadra (chief monk) Tan Di, in the first year of Chengming, submitted a memorial to set up two hundred households, including Zhao Gouzi's family from the Liangzhou military households, as Samghika households (meaning households of the public property of the monastery), so that they could pay grain and accumulate it to relieve famine years. Relief is given to both monks and laypeople, and all are used for disaster relief and almsgiving. Moreover, according to the Vinaya (Buddhist precepts), Samghika households cannot belong to only one monastery. However, the Du Weina (chief administrator) Seng Qian, Seng Pin, and others violated the previous decree and violated the Buddhist precepts. They acted recklessly and submitted a memorial requesting forced conscription, which led to widespread complaints and filled the roads. Some abandoned their children, and some committed suicide, with more than fifty people hanging themselves and drowning. How is this in line with the meaning of relying on the wise monarch to compassionately nurture the people, and deeply violates His Majesty's original intention of taking refuge in the Buddha? As a result, these people are crying in the streets and alleys, and there is no way to appeal. Some even pierce their ears with white feather arrows (an ancient form of torture to express grievances) and line up in front of the palace to sue. Ordinary people still feel sorry for them, let alone compassionate monks, how can they be at ease? Please allow Zhao Gouzi and others to restore their original tax payments, which can be used to help poor families in years of poor harvest. If there are any unexpected circumstances, it can be used to defend against border invasions. As for Seng Qian and others, who violated the decree, violated the precepts, and made false accusations, please hand them over to Zhaoyuan Temple to be dealt with according to the precepts of monks.' The emperor issued an edict saying: 'The crimes of Seng Qian and others can be specially pardoned, and the rest will be carried out according to the memorial.' During the Yanchang period, the number of monasteries and nunneries in the world reached 13,727. (According to the 'Book of Wei: The Annals of Emperor Shizong,' this is not recorded.) (According to the 'Treatise on Buddhism and Taoism,' Emperor Shizong was very fond of Buddhist principles and often personally lectured on scriptures and treatises in the palace every year, widely gathering famous monks to clarify the meaning of the scriptures. The records of the Sramanas (Buddhist renunciates) were used as a reference for the emperor's daily life. Since the emperor revered Buddhism so much, the people below imitated him even more. By the Yanchang period, the number of monasteries and nunneries in the states and armies of the world had accumulated to 13,727, and the number of monks and nuns was large.) During the Yanchang period, Empress Dowager Ling fined Li Yang one tael of gold because he said that Buddhism was a ghost religion. (According to the 'Book of Wei: The Annals of Emperor Shizong,' this is not recorded.) (According to the 'Biography of Li Xiaobo,' Li Yang's courtesy name was Julo. He had read widely in historical books and had considerable literary talent. He was bold and liked to be strong and competitive.)
世。延昌末。司徒行參軍遷。司徒長兼主簿太師高陽王雍。表薦玚。為其友正主簿。於時。民多絕戶而為沙門。玚上言禮以教世法導將來。跡用既殊。區流亦別。故三千之罪。莫大不孝。不孝之大。無過於絕祀。然則絕祀之罪。重莫甚焉。安得輕縱背禮之情。而肆其向法之意也。正使佛道亦不應然。假令聽然。猶須裁之以禮。一身親老。棄家絕養。既非人理。尤乖禮情。堙滅大倫。且闕王貫。交缺當世之禮。而求將來之益。孔子云。未知生。焉知死。斯言之至。亦為備矣。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。方多避役。若復聽之。恐捐棄孝慈。比屋而是沙門。都統僧暹等。忿玚鬼教之言。以玚為譭謗佛法。泣訴靈太后。太后責之。玚自理曰。竊欲清明佛法。使道俗兼通。非敢排棄真學。妄為訾毀。且鬼神之名。皆通靈達稱。自百代正典。敘三皇五帝。皆號為鬼。天地曰神祇。人死曰鬼。易曰。知鬼神之情狀。周公自美亦云。能事鬼神。禮曰。明則有禮樂。幽則有鬼神。是以明者為堂堂。幽者為鬼教。非天非地。本出於人。應世導俗。其道幽隱。名之為鬼。愚謂非謗。且心無不善。以佛道為教者。正可謂達眾妙之門耳。靈太后。雖知玚言為允。然不免暹等之意。獨罰玚金一兩。
肅宗熙平元年。詔遣沙門惠生。使西域采經律 按魏書肅宗本紀。不載 按釋老志。熙平元年。詔遣沙門惠生。使西域采諸經律。正光三年冬。還京師。所得經論。一百七十部。行於世。
熙平二年。靈太后。令度僧不得濫取非人。僧尼不得私度。犯者。以違旨論 按魏書肅宗本紀。熙平二年夏四月乙卯。皇太后。幸伊闕石窟寺。即日還宮 按釋老志。熙平二年春。靈太后令曰。年常度僧。依限大州應三百人者。州郡於前十日。解送三百人。其中洲二百人。小州一百人。州統維那與官。精練簡取充數。若無精行。不得濫采。若取非人。刺史為首。以違旨論。太守縣令。綱寮節級連坐。統及維那。移五百里外異州為僧。自今奴婢。悉不聽出家。諸王及親貴。亦不得輒啟請。有犯者。以違旨論。其僧尼。輒度他人奴婢者。亦移五百里外為僧。僧尼。多養親識及他人奴婢子。年大私度為弟子。自今斷之。有犯還俗。被養者歸本寺。寺主聽容一人。出寺五百里。二人千里。私度之僧。皆由三長罪不及己。容多隱濫。自今有一人私度。皆以違旨論。鄰長為首。里黨各相降一等。縣滿十五人。郡滿三十人。州鎮滿三十人。免官。寮吏節級連坐。私度之身。配當州下役。時法禁寬褫。不能改肅也。
熙平口年。于城內起
【現代漢語翻譯】 現代漢語譯本 肅宗熙平元年（註：北魏孝明帝年號，公元516年）。皇帝下詔派遣沙門（註：出家修行的佛教僧人）惠生，出使西域（註：古代中國對今新疆及中亞地區的稱謂）采經律（註：佛教經典的總稱，包括經藏和律藏）。
（按：《魏書·肅宗本紀》中沒有記載此事。按《釋老志》，熙平元年，皇帝下詔派遣沙門惠生，出使西域采諸經律。正光三年（註：北魏孝明帝的另一個年號，公元522年）冬天，惠生返回京師（註：北魏都城洛陽），帶回經論一百七十部，流傳於世。） 熙平二年（公元517年）。靈太后（註：北魏孝明帝的生母胡氏）下令，度僧（註：允許某人出家為僧）不得隨意選取不合格的人，僧尼（註：出家修行的男女佛教徒）不得私自度人。違犯者，以違抗皇命論處。
（按：《魏書·肅宗本紀》記載，熙平二年夏四月乙卯，皇太后駕臨伊闕石窟寺（註：位於今河南省洛陽市），當日返回宮中。按《釋老志》，熙平二年春，靈太后下令說：每年例行度僧，按照規定，大州應度三百人。州郡要在提前十天，解送三百人。其中中等州二百人，小州一百人。州統（註：僧官名）、維那（註：寺院中負責僧眾事務的僧人）與官府一起，精心挑選合格的人來充數。如果沒有精進行為的人，不得隨意選取。如果選取不合格的人，刺史（註：地方行政長官）為首要責任人，以違抗皇命論處。太守、縣令、綱寮（註：地方官吏）、節級（註：地方官吏）連帶受罰。統和維那，被遷往五百里外的其他州做僧人。從今以後，奴婢（註：受人奴役的人）一律不準出家。諸王及親貴，也不得隨意請求。有違犯者，以違抗皇命論處。僧尼私自度他人奴婢的，也被遷往五百里外的其他州做僧人。僧尼多收養親戚朋友及他人奴婢的子女，長大后私自度為弟子。從今以後，禁止這種行為。有違犯者，勒令還俗（註：脫離僧尼身份，恢復普通人的身份）。被收養者歸還本寺。寺主聽任一人，出寺五百里。二人千里。私自度人的僧人，都由三長（註：古代地方基層組織）定罪，罪不及自身。容忍隱瞞的，從今以後，只要有一人私自度人，都以違抗皇命論處。鄰長為首要責任人，里黨（註：古代地方基層組織）各相降一等。縣滿十五人，郡滿三十人，州鎮滿三十人，免官。寮吏、節級連帶受罰。私自度身的人，被分配到當州做下等勞役。當時法令禁令寬鬆，不能改變這種狀況。） 熙平口年（註：此處「口」字應為數字，原文缺失）。在城內興建……
【English Translation】 English version In the first year of the Xiping era of Emperor Suzong (Note: Reign title of Emperor Xiaoming of Northern Wei, 516 AD), an edict was issued to dispatch the Shramana (Note: A Buddhist monk who has left home to practice) Huisheng to the Western Regions (Note: Ancient Chinese term for present-day Xinjiang and Central Asia) to collect Sutras and Vinayas (Note: The general term for Buddhist scriptures, including the Sutra Pitaka and the Vinaya Pitaka). (According to the 'Book of Wei, Biography of Emperor Suzong,' this matter is not recorded. According to the 'Treatise on Buddhism and Taoism,' in the first year of Xiping, an edict was issued to dispatch the Shramana Huisheng to the Western Regions to collect various Sutras and Vinayas. In the winter of the third year of Zheng Guang (Note: Another reign title of Emperor Xiaoming of Northern Wei, 522 AD), Huisheng returned to the capital (Note: Luoyang, the capital of Northern Wei), bringing back 170 parts of Sutras and Treatises, which were circulated in the world.) In the second year of Xiping (517 AD), Empress Dowager Ling (Note: Empress Dowager Hu, the biological mother of Emperor Xiaoming of Northern Wei) ordered that the ordination of monks (Note: Allowing someone to become a monk) should not arbitrarily select unqualified people, and monks and nuns (Note: Male and female Buddhist practitioners who have left home) should not privately ordain people. Those who violate this will be punished for disobeying the imperial decree. (According to the 'Book of Wei, Biography of Emperor Suzong,' in the summer of the second year of Xiping, on the day of Yimao in the fourth month, the Empress Dowager visited the Longmen Grottoes (Note: Located in present-day Luoyang City, Henan Province) and returned to the palace on the same day. According to the 'Treatise on Buddhism and Taoism,' in the spring of the second year of Xiping, Empress Dowager Ling ordered: The annual ordination of monks should be in accordance with the regulations, and large prefectures should ordain 300 people. The prefectures and counties should send 300 people ten days in advance. Among them, medium-sized prefectures should send 200 people, and small prefectures should send 100 people. The prefectural administrator (Note: A type of monastic official), the Karmadana (Note: A monk in charge of monastic affairs in a monastery), and the government officials should carefully select qualified people to fill the quota. If there are no people with diligent practice, they should not be arbitrarily selected. If unqualified people are selected, the governor (Note: Local administrative official) will be held primarily responsible and punished for disobeying the imperial decree. The prefect, county magistrate, Gangliao (Note: Local officials), and Jieji (Note: Local officials) will be held jointly liable. The administrator and Karmadana will be transferred to other prefectures 500 li away to be monks. From now on, slaves (Note: People who are enslaved) are not allowed to become monks. Princes and nobles are also not allowed to request it arbitrarily. Those who violate this will be punished for disobeying the imperial decree. Monks and nuns who privately ordain other people's slaves will also be transferred to other prefectures 500 li away to be monks. Monks and nuns often raise relatives and friends and the children of other people's slaves, and privately ordain them as disciples when they grow up. From now on, this practice is prohibited. Those who violate this will be ordered to return to lay life (Note: To leave the monastic life and return to ordinary life). Those who are raised will be returned to the original temple. The abbot will be allowed to send one person 500 li away from the temple. Two people will be sent 1000 li away. The monks who privately ordain people will all be punished by the Sanchang (Note: Ancient local grassroots organization), but the punishment will not extend to themselves. Those who tolerate concealment will be punished for disobeying the imperial decree from now on, as long as one person privately ordains someone. The Linzhang (Note: Head of a neighborhood) will be held primarily responsible, and the Lidan (Note: Ancient local grassroots organization) will be downgraded by one level. If the county has 15 people, the prefecture has 30 people, and the state town has 30 people, the officials will be dismissed. The Liao officials and Jieji will be held jointly liable. Those who are privately ordained will be assigned to the local prefecture to perform menial labor. At that time, the laws and prohibitions were lax and could not change this situation.) In the year of Xiping (Note: The character '口' here should be a number, but it is missing in the original text). Building inside the city...
永寧寺。立佛圖。高四十餘丈 按魏書肅宗本紀。不載 按釋老志。肅宗熙平中。于城內大社西。起永寧寺。靈太后親率百寮。表基立剎。佛圖九層。高四十餘丈。其諸費用。不可勝計。景明寺佛圖。亦其亞也。至於官私寺塔。其數甚眾。
神龜元年夏。詔為胡國珍設齋。令人出家。冬以尼禮。葬皇太后于北邙。任城王澄。奏請禁城內建寺。僧不滿五十。不得別造 按魏書肅宗本紀。神龜元年秋九月戊申。皇太后高氏。崩于瑤光等。冬十月丁卯。以尼禮葬于北邙 按釋老志。元年冬。司空公尚書令任城王澄。奏曰。仰惟高祖。定鼎嵩瀍。卜世悠遠。慮括終始。制洽天人。造物開符。垂之萬葉。故都城制云。城內唯擬一永寧寺地。郭內唯擬尼寺一所。余悉城郭之外。欲令永遵此制。無敢逾矩。逮景明之初。微有犯禁。故世宗仰修先志。爰發明旨。城內不造立浮圖。僧尼寺舍。亦欲絕其希覬。文武二帝。豈不愛尚佛法。蓋以道俗殊歸。理無相亂故也。但俗眩虛聲。僧貪厚潤。雖有顯禁。猶自冒營。至正始三年。沙門統慧深。有違景明之禁。便云營就之寺。不忍移毀。求自今已后更不聽。立先旨舍寬抑典。從請前班之詔。仍卷不行。後來私謁。彌以奔競。永平二年。深等。復立條制。啟云。自今已后。欲造寺者。限僧
【現代漢語翻譯】 現代漢語譯本 永寧寺。建有佛塔，高達四十餘丈。（按《魏書·肅宗本紀》記載，沒有相關記載。）（按《釋老志》記載，肅宗熙平年間，在都城內大社以西，興建永寧寺。靈太后親自率領百官，奠基立剎。佛塔九層，高達四十餘丈。其各項花費，不可勝計。景明寺的佛塔，也僅次於它。至於官府和私人的寺廟佛塔，數量非常眾多。）
神龜元年夏天，皇帝下詔為胡國珍設齋，允許人出家。冬天，以尼姑的禮儀，將皇太后安葬在北邙山。任城王澄上奏請求禁止在城內建造寺廟，僧人不滿五十人的，不得另外建造。（按《魏書·肅宗本紀》記載，神龜元年秋九月戊申，皇太后高氏在瑤光殿去世。冬十月丁卯，以尼姑的禮儀安葬在北邙山。）（按《釋老志》記載，神龜元年冬天，司空、尚書令任城王澄上奏說：『我仰慕高祖在嵩山和瀍水邊定都，考慮長遠的基業，規劃終始，制定合乎天道的制度，創造祥瑞的徵兆，流傳給後世。所以都城的制度規定，城內只允許建造一座永寧寺，城外只允許建造一座尼姑庵。其餘的都必須在城郭之外。希望永遠遵守這個制度，沒有人敢於超越。到了景明初年，稍微有些違反禁令。所以世宗仰慕並遵循先帝的遺志，明確頒佈旨意，城內不建造佛塔，僧尼寺舍，也是爲了杜絕他們的非分之想。文武二帝，難道不喜愛佛法嗎？是因為僧俗各有歸屬，道理上不能互相擾亂。但是世俗之人迷惑于虛名，僧人貪圖豐厚的利益。即使有明確的禁令，仍然有人冒險營建。到了正始三年，沙門統慧深，違背了景明年的禁令，就說已經營建好的寺廟，不忍心拆毀。請求從今以後不再允許。』先前捨棄寬容的典章，聽從請求的詔令，仍然被擱置不行。後來私下請託，更加奔走鉆營。永平二年，慧深等人，又制定條文，上奏說：『從今以後，想要建造寺廟的人，限制僧
【English Translation】 English version Yongning Temple. A pagoda was built, over forty yards high. (According to the 'Book of Wei, Biography of Emperor Suzong', there is no relevant record.) (According to the 'Treatise on Buddhism and Taoism', during the Xiping era of Emperor Suzong, Yongning Temple was built west of the Great Shrine in the capital city. Empress Dowager Ling personally led the officials to lay the foundation and erect the stupa. The pagoda had nine stories and was over forty yards high. The various expenses were countless. The pagoda of Jingming Temple was second only to it. As for the official and private temples and pagodas, the number was very large.)
In the summer of the first year of the Shengui era, the emperor issued an edict to hold a vegetarian feast for Hu Guozhen, allowing people to become monks. In winter, Empress Dowager was buried in Beimang Mountain with nun's rites. Ren Chengwang Cheng memorialized requesting to prohibit the construction of temples in the city, and those with less than fifty monks should not build separately. (According to the 'Book of Wei, Biography of Emperor Suzong', in the autumn of the first year of the Shengui era, on the day of Wushen in the ninth month, Empress Dowager Gao passed away in Yaoguang Palace. In the winter, on the day of Dingmao in the tenth month, she was buried in Beimang Mountain with nun's rites.) (According to the 'Treatise on Buddhism and Taoism', in the winter of the first year of the Shengui era, Sikong and Shangshuling Ren Chengwang Cheng memorialized, saying: 'I admire Gaozu for establishing the capital near Mount Song and the Chan River, considering the long-term foundation, planning the beginning and the end, formulating a system that conforms to the way of heaven, creating auspicious omens, and passing them on to future generations. Therefore, the system of the capital city stipulates that only one Yongning Temple is allowed to be built inside the city, and only one nunnery is allowed to be built outside the city. The rest must be outside the city walls. I hope to always abide by this system, and no one dares to exceed it. In the early years of Jingming, there were slight violations of the ban. Therefore, Emperor Shizong admired and followed the will of the late emperor, and clearly issued an edict that no pagodas should be built in the city, and no monasteries for monks and nuns, in order to eliminate their extravagant hopes. Did the Emperors Wen and Wu not love Buddhism? It is because monks and laypeople have different affiliations, and in principle, they cannot disturb each other. However, worldly people are confused by false names, and monks covet rich benefits. Even with clear prohibitions, some still risk building. In the third year of Zhengshi, the Shamentong (Head of the monks) Hui Shen violated the Jingming ban and said that the temple that had already been built could not bear to be demolished. He requested that it should not be allowed from now on.' The previous decree of abandoning lenient rules and following the request was still shelved. Later, private requests became even more competitive. In the second year of Yongping, Hui Shen and others formulated regulations and memorialized, saying: 'From now on, those who want to build temples should limit the number of monks
五十已上。聞輒聽造。若有輒營置者。依俗違敕之罪。其寺僧眾。擯出外州。邇來十年。私營轉盛。罪擯之事。寂爾無聞。豈非朝格雖明。恃福共毀。僧制徒立。顧利莫從者也。不俗不道。務為損法。人而無厭。其可極乎。夫學跡沖妙。非浮識所辯。元門曠寂。豈短辭能究。然凈入塵外。道家所先。功緣冥深。匪尚華遁。茍能誠信。童子聚沙。可邁于道場。純陀儉設。足薦于雙樹。何必縱其盜竊資營寺觀。此乃民之多幸。非國之福也。然比日私造。動盈百數。或乘請公地。輒樹私福。或啟得造寺。限外廣制。如此欺罔。非可稍計。臣以才劣。誠忝工務。奉遵成規。裁量是總。所以披尋舊旨。研究圖格。輒遣府司馬陸昶。屬崔孝芬。都城之中。及郭邑之內。檢括寺舍。數乘五百。空地表剎。未立塔宇。不在其數。民不畏法。乃至於斯。自遷都已來。年逾二紀。寺奪民居。三分且一。高祖立制。非徒欲使緇素殊途。抑亦防微深慮。世宗述之。亦不錮禁營福。當在杜塞未萌。今之僧寺。無處不有。或比滿城邑之中。或連溢屠活之肆。或三五少僧。共為一寺。梵唱屠音。連檐接響。像塔纏于腥臊。性靈沒于嗜慾。真偽混居。往來紛雜。下司。因習而莫非。僧曹。對制而不問。其于污染真行。塵穢練僧。薰蕕同器。不亦甚歟。往
【現代漢語翻譯】 現代漢語譯本 五十戶以上的聚落，如果有人聽聞佛法就立即開始建造寺廟，如果有這樣的情況發生，按照世俗法律和違抗敕令的罪名進行處罰。這些寺廟的僧眾，會被驅逐到其他州。近十年來，私自建造寺廟的情況越來越嚴重，但受到懲罰的事情卻很少聽說。這難道不是因為朝廷的法令雖然明確，但人們仗著行善可以抵消罪過而共同破壞法令，僧侶的制度只是徒有其表，人們只顧追求利益而不遵守嗎？這些人既不像普通百姓，也不像真正的修行者，一心只想破壞佛法。人如果貪得無厭，那會到什麼地步呢？
真正的學問和修行，不是膚淺的見識所能辨別的。深奧的佛法境界，也不是簡短的言辭所能窮盡的。然而，清凈的修行是超越世俗的，這是道家所推崇的。積累功德在於內心深處的修行，而不是追求表面的遁世。如果能夠真誠守信，即使是孩童堆沙也能通往道場；即使是純陀簡樸的供養，也足以供養雙樹下的佛陀。又何必放縱他們盜竊民財來建造寺廟呢？這只是百姓的不幸，而不是國家的福祉。
如今，私自建造的寺廟，動輒成百上千。有的人藉著請求劃撥公用土地的機會，來建造自己的寺廟；有的人申請獲準建造寺廟后，超出規定的範圍進行擴建。這樣的欺騙行為，實在數不勝數。我才疏學淺，實在慚愧擔任工務的職務。我奉命遵守既定的規章，負責進行衡量和統籌。因此，我查閱了以前的旨意，研究了圖紙和規格。我派遣府司馬陸昶，協同崔孝芬，在都城之中以及城郭之內，檢查寺廟的數量，已經超過五百座。空地上豎立的佛塔，還沒有建造塔宇的，不在這個數字之內。百姓不畏懼法律，竟然到了這種地步。自從遷都以來，已經過去二十多年了，寺廟侵佔民居，幾乎佔了三分之一。高祖皇帝制定這些制度，不僅僅是爲了使僧人和百姓走不同的道路，也是爲了防微杜漸，進行深遠的考慮。世宗皇帝繼承了這些制度，也不是要禁止人們行善積德，而是在於防患於未然。現在的僧寺，到處都是。有的寺廟比整個城邑還要大，有的寺廟甚至和屠宰場連在一起。有的三五個僧人，共同管理一座寺廟。誦經的聲音和屠宰的聲音，連在一起，互相影響。佛像和佛塔被腥臭之氣所污染，僧人的性靈沉沒在嗜慾之中。真僧和假僧混雜在一起，來來往往，非常混亂。下屬官員，因為習以為常而不加制止。僧官，面對制度而不聞不問。這對於污染真正的修行，玷污清凈的僧人，就像把香草和臭草放在同一個器皿里一樣，難道不是太過分了嗎？過去 English version In settlements with fifty or more households, if someone hears the Dharma and immediately starts building a temple, they should be punished according to secular law and the crime of disobeying imperial decrees. The monks of these temples should be expelled to other provinces. In the past decade, private construction has become increasingly rampant, but punishments are rarely heard of. Is this not because, although the imperial laws are clear, people rely on the merit of good deeds to offset their crimes and jointly undermine the laws? Are the monastic regulations merely nominal, with people only pursuing their own interests and not following them? These people are neither ordinary citizens nor true practitioners, but are only intent on undermining the Dharma. If people are insatiable, where will it end?
True learning and practice cannot be discerned by superficial knowledge. The profound realm of the Dharma cannot be exhausted by short words. However, pure practice transcends the mundane, which is what Daoists value. Accumulating merit lies in deep inner cultivation, not in pursuing superficial reclusion. If one can be sincere and trustworthy, even children building sandcastles can lead to the Bodhimanda; even Cunda's frugal offering is sufficient for the Buddha under the twin Sala trees. Why indulge them in stealing from the people to build temples? This is the misfortune of the people, not the blessing of the nation.
Nowadays, privately built temples number in the hundreds. Some people take the opportunity of requesting the allocation of public land to build their own temples; others, after obtaining permission to build a temple, expand it beyond the prescribed limits. Such deceptions are countless. I am of meager talent and ashamed to hold the position of public works. I am ordered to abide by the established regulations and be responsible for measuring and coordinating. Therefore, I have consulted previous decrees and studied the plans and specifications. I have dispatched the Prefectural Sima Lu Chang, in coordination with Cui Xiaofen, to inspect the number of temples in the capital and within the city walls, which already exceeds five hundred. The stupas erected on open ground, without the construction of pagodas, are not included in this number. The people do not fear the law, and have reached this point. Since the capital was moved, more than two decades have passed, and temples have encroached on people's homes, occupying almost one-third. Emperor Gaozu established these systems not only to separate monks and laity, but also to prevent problems before they arise, with far-reaching considerations. Emperor Shizong inherited these systems, not to prohibit people from doing good deeds, but to prevent problems before they arise. Now, there are monasteries everywhere. Some temples are larger than entire cities, and some are even connected to slaughterhouses. Some three or five monks manage a temple together. The sound of chanting and the sound of slaughter are connected, influencing each other. Buddha images and pagodas are polluted by the stench of meat, and the spirits of the monks are immersed in desires. True and false monks are mixed together, coming and going, very chaotic. Subordinate officials, because they are accustomed to it, do not stop it. Monastic officials, facing the system, turn a blind eye. Is this not too much of a pollution of true practice, a defilement of pure monks, like putting fragrant herbs and stinky herbs in the same vessel? In the past
【English Translation】 In settlements with fifty or more households, if someone hears the Dharma (teachings of Buddhism) and immediately starts building a temple, they should be punished according to secular law and the crime of disobeying imperial decrees. The monks of these temples should be expelled to other provinces. In the past decade, private construction has become increasingly rampant, but punishments are rarely heard of. Is this not because, although the imperial laws are clear, people rely on the merit of good deeds to offset their crimes and jointly undermine the laws? Are the monastic regulations merely nominal, with people only pursuing their own interests and not following them? These people are neither ordinary citizens nor true practitioners, but are only intent on undermining the Dharma. If people are insatiable, where will it end? True learning and practice cannot be discerned by superficial knowledge. The profound realm of the Dharma cannot be exhausted by short words. However, pure practice transcends the mundane, which is what Daoists value. Accumulating merit lies in deep inner cultivation, not in pursuing superficial reclusion. If one can be sincere and trustworthy, even children building sandcastles can lead to the Bodhimanda (place of enlightenment); even Cunda's frugal offering is sufficient for the Buddha under the twin Sala trees. Why indulge them in stealing from the people to build temples? This is the misfortune of the people, not the blessing of the nation. Nowadays, privately built temples number in the hundreds. Some people take the opportunity of requesting the allocation of public land to build their own temples; others, after obtaining permission to build a temple, expand it beyond the prescribed limits. Such deceptions are countless. I am of meager talent and ashamed to hold the position of public works. I am ordered to abide by the established regulations and be responsible for measuring and coordinating. Therefore, I have consulted previous decrees and studied the plans and specifications. I have dispatched the Prefectural Sima (military official) Lu Chang, in coordination with Cui Xiaofen, to inspect the number of temples in the capital and within the city walls, which already exceeds five hundred. The stupas erected on open ground, without the construction of pagodas, are not included in this number. The people do not fear the law, and have reached this point. Since the capital was moved, more than two decades have passed, and temples have encroached on people's homes, occupying almost one-third. Emperor Gaozu established these systems not only to separate monks and laity, but also to prevent problems before they arise, with far-reaching considerations. Emperor Shizong inherited these systems, not to prohibit people from doing good deeds, but to prevent problems before they arise. Now, there are monasteries everywhere. Some temples are larger than entire cities, and some are even connected to slaughterhouses. Some three or five monks manage a temple together. The sound of chanting and the sound of slaughter are connected, influencing each other. Buddha images and pagodas are polluted by the stench of meat, and the spirits of the monks are immersed in desires. True and false monks are mixed together, coming and going, very chaotic. Subordinate officials, because they are accustomed to it, do not stop it. Monastic officials, facing the system, turn a blind eye. Is this not too much of a pollution of true practice, a defilement of pure monks, like putting fragrant herbs and stinky herbs in the same vessel? In the past
在北代。有法秀之謀。近日冀州。遭大乘之變。皆初假神教。以惑眾心。終設奸誑。用逞私悖。太和之制。因法秀而杜遠。景明之禁。慮大乘之將亂。始知祖宗睿聖。防遏處深。履霜堅冰。不可不慎。昔如來闡教。多依山林。今此僧徒。戀著城邑。豈湫隘是經行所宜。浮諠必棲禪之宅。當由利引其心。莫能自止。處者。既失其真。造者。或損其福。乃釋氏之糟糠。法中之社鼠。內戒所不容。王典所應棄矣。非但京邑如此。天下州鎮僧寺亦然。侵奪細民。廣占田宅。有傷慈矜。用長嗟苦。且人心不同。善惡亦異。或有棲心真趣道業清遠者。或外假法服。內懷悖德者。如此之徒。宜辨涇渭。若雷同一貫。何以勸善。然睹法贊善。凡人所知。矯俗避嫌。物情同趣。臣。獨何為孤議獨發誠。以國典一廢。追理至難。法網暫失。條綱將亂。是以冒陳愚見。兩愿其益。臣聞。設令在於必行立罰。貴能肅物。令而不行。不如無令。罰不能肅。孰與亡罰。頃明詔屢下。而造者更滋。嚴限驟施。而違犯不息者。豈不以假福托善。幸罪不加人。殉其私吏難。茍刻前制。無追往之事。后旨開自今之恕。悠悠世情。遂忽成法。今宜加以嚴科。特設重禁。糾其來違。懲其往失。脫不峻檢。方垂容借。恐今旨雖明。復如往日。又旨令所斷。標榜禮拜
【現代漢語翻譯】 現代漢語譯本： 在北代，發生了法秀的陰謀。近日，冀州遭遇了大乘教之變。他們起初都假借神教，以此迷惑眾人的心，最終設定奸詐謊言，用來滿足私慾和叛逆之心。太和年間的制度，因為法秀之事而杜絕了（類似事件的發生）。景明年間的禁令，是考慮到大乘教將要作亂。現在才知道祖先的英明聖哲，對於防範遏制（此類事件）考慮得非常深遠。如同腳踏在霜上，就知道結冰的日子不遠了，（對於壞事的防範）不可不謹慎。從前如來佛闡述教義，大多依靠山林。現在這些僧侶，貪戀著城市。難道狹窄的地方是適合僧人修行的場所嗎？浮華喧囂的地方一定是適合禪修的住所嗎？這都是因為利益引誘他們的心，使他們不能停止。居住在（城市）的僧人，已經失去了他們的本真；建造（寺廟）的人，或許會損失他們的福報。他們是佛教中的糟粕，佛法中的社鼠。內戒所不能容忍，王法所應該拋棄的。不僅僅是京城是這樣，天下的州鎮僧寺也是這樣。侵奪百姓的利益，大量佔有田地住宅，有傷慈悲之心，徒增嘆息和痛苦。況且人心不同，善惡也不一樣。有的人潛心於真正的佛理，道業清凈高遠；有的人表面上穿著僧人的法服，內心卻懷著悖逆的德行。對於這樣的人，應該分清楚涇河和渭河（一樣，涇渭分明）。如果像雷聲一樣，所有人都一樣，那用什麼來勸人向善呢？然而讚揚佛法，讚揚善行，這是凡人都知道的。矯正世俗，避免嫌疑，是世人共同的追求。我，為什麼獨自提出不同的意見，獨自發表誠懇的建議呢？因為國家的法典一旦廢弛，想要追究治理就非常困難。佛法的綱紀稍微缺失，條條款款都將混亂。因此我冒昧地陳述我的愚見，希望兩方面都有益處。 我聽說，法令在於一定要執行，設立刑罰，貴在能夠使萬物肅敬。法令而不執行，不如沒有法令。刑罰不能使人肅敬，不如沒有刑罰。近來皇上的詔令屢次下達，但是建造寺廟的人更加增多。嚴厲的限制措施驟然實施，但是違犯的人沒有停止。難道不是因為他們假借福報和善行，僥倖認為罪責不會加到自己身上，爲了自己的私利而難以禁止。如果刻板地執行以前的制度，不追究以往的事情，後來的旨意又開啟了從今以後的寬恕，悠悠世情，於是就忽略了成文的法令。現在應該加以嚴厲的科罰，特別設立嚴厲的禁令，糾正他們未來的違規行為，懲罰他們以往的過失。如果不嚴格檢查，反而處處容忍寬恕，恐怕現在的旨意雖然明確，又會像過去一樣。還有旨令所禁止的，（是僧人）標榜自己，接受禮拜。
【English Translation】 English version: In Bei Dai, there was a conspiracy by Fa Xiu (name of a person). Recently, Ji Province encountered the upheaval of the Mahayana (Mahayana Buddhism) sect. They all initially pretended to be divine teachings to confuse the public, and ultimately set up treacherous lies to satisfy their selfish desires and rebellious intentions. The system of the Taihe (era name) period prevented (similar incidents from happening) because of the Fa Xiu incident. The prohibitions of the Jingming (era name) period were due to concerns that the Mahayana sect would cause chaos. Now I know that the ancestors were wise and sagacious, and their prevention and suppression (of such incidents) were very far-sighted. Just as stepping on frost indicates that the days of freezing are not far away, (the prevention of bad things) must be taken with caution. In the past, the Tathagata (another name for Buddha) expounded the teachings, mostly relying on mountains and forests. Now these monks are greedy for cities. Is a narrow place suitable for monks to practice? Is a flashy and noisy place necessarily a suitable residence for meditation? This is all because the lure of profit leads their hearts, making them unable to stop. Monks living in (cities) have lost their true nature; those who build (temples) may lose their blessings. They are the dregs of Buddhism and the social rats of the Dharma. Internal precepts cannot tolerate them, and the laws of the king should abandon them. It is not only the capital that is like this, but also the monasteries in the prefectures and towns of the world. They encroach on the interests of the people and occupy a large amount of land and houses, which hurts compassion and increases sighs and suffering. Moreover, people's hearts are different, and good and evil are also different. Some people devote themselves to the true Buddhist principles, and their practice is pure and far-reaching; others wear the robes of monks on the surface, but harbor rebellious virtues in their hearts. Such people should be distinguished as clearly as the Jing and Wei rivers (Jing and Wei rivers are clear). If everyone is the same, like thunder, then what can be used to persuade people to do good? However, praising the Dharma and praising good deeds is something that ordinary people know. Correcting customs and avoiding suspicion is the common pursuit of the world. Why do I alone put forward different opinions and express sincere suggestions alone? Because once the national code is abandoned, it is very difficult to investigate and govern. If the discipline of the Dharma is slightly lacking, all the articles will be chaotic. Therefore, I venture to state my foolish views, hoping that both aspects will benefit. I have heard that the decree lies in the fact that it must be implemented, and the establishment of punishment lies in the ability to make all things respectful. A decree that is not enforced is worse than no decree. A punishment that cannot make people respectful is worse than no punishment. Recently, the emperor's edicts have been issued repeatedly, but the number of people building temples has increased even more. Strict restrictions have been implemented suddenly, but those who violate them have not stopped. Is it not because they pretend to have blessings and good deeds, and are lucky enough to think that the blame will not be added to themselves, and it is difficult to prohibit them for their own selfish interests. If the previous system is rigidly implemented, and the past is not pursued, and the subsequent decree opens up forgiveness from now on, the leisurely world will ignore the written law. Now we should add strict penalties and set up special strict prohibitions to correct their future violations and punish their past mistakes. If we do not strictly check and instead tolerate and forgive everywhere, I am afraid that although the current decree is clear, it will be the same as in the past. There is also the decree that prohibits (monks) from flaunting themselves and receiving worship.
之處。悉聽不禁。愚以為樹榜無常。禮處難驗。欲云有造立榜。證公須營之辭。指言嘗禮。如此則徒有禁名。實通造路。且徒御已后。斷詔四行。而私造之徒。不懼制旨。豈是百官有司。怠於奉法。將由綱漏禁寬。容托有他故耳。如臣愚意。都城之中。雖有標榜。營造粗功。事可改立者。請依先制。在於郭外。任擇處便。其地若買得券證分明者。聽其轉之。若官地盜作。即令還官。若靈像既成。不可移撤。請依今敕。如舊不禁。悉令坊內行止。不聽毀坊開門以妨里內通巷。若被旨者。不在斷限。郭內準此商量。其廟像嚴立。而逼近屠沽。請斷旁屠殺。以潔靈居。雖有僧數。而事在可移者。令就閑敞以避隘陋。如今年正月赦后造者。求依僧制。案法科治。若僧不滿五十者。共相通容。小就大寺。必令允限。其地賣還。一如上式。自今外州若欲造寺。僧滿五十已上。先令本州表列。昭元量審。奏聽乃立。若有違犯。悉依前科。州郡已下容而不禁。罪同違旨。庶仰遵先皇不朽之業。俯奉今旨慈悲之令。則繩墨可全。聖道不墜矣。奏可。未幾天下喪亂。加以河陰之酷。朝士死者。其家多舍居宅。以施僧尼。京邑第舍。略為寺矣。前日禁令。不復行焉 按任城王澄傳。靈太后。銳于繕興。在京師。則起永寧太上公等佛寺。功費不
少。外州各造五級佛圖。又數為一切齋會。施物動至萬計。百姓疲於土木之功。金銀之價。為之踴上。削奪百官事。力費損庫藏。澄上表切諫。雖卒不從。常優禮答之 按胡國珍傳。國珍女。即靈太后也。國珍。年雖篤老。而雅敬佛法。時事齋潔。自強禮拜。神龜元年四月七日。步從所建佛像。發第至閶闔門。四五里。八日又立觀像。晚乃肯坐。勞熱增甚。因遂寢疾。十二日薨。肅宗詔。自始薨至七七。皆為設千僧齋。令七人出家。百日設萬人齋。二七人出家。
神龜二年。崔光。以皇太后登佛圖。又幸嵩高。上表切諫。不從 按魏書肅宗本紀。神龜二年九月庚寅。皇太后幸嵩高山。癸巳還宮 按崔光傳。神龜二年八月。靈太后幸永寧寺。躬登九層佛圖。光表諫曰。內經寶塔高華。堪室千萬。唯盛言香花禮拜。豈有登上之義。獨稱三寶階。從上而下。人天交接。兩得相見。超世奇絕。莫可而擬。敬恭拜跪。悉在下級。遠存矚眺。周見山河。因其所盼。增發嬉笑。未能級級加虔。步步崇慎。徒使京邑士女。公私湊集。上行下從。理勢必然。伏願息躬親之勞。廣風靡之化。勿踐勿履。顯固億齡。九月。靈太后幸嵩高。光上表諫。太后不從。
靜皇元象元年。詔。城中新立寺皆毀廢。又詔。牧守令長。造寺。以
【現代漢語翻譯】 現代漢語譯本： （北魏孝文帝時）在外州各地建造五級佛塔（佛圖，即佛塔）。又多次舉辦各種齋會，佈施的物品動輒達到萬計。百姓因為土木工程和金銀價格上漲而疲憊不堪。削減百官的事務，耗費國力，損耗國庫。元澄上書懇切勸諫，雖然最終沒有被採納，但（孝文帝）常常以優厚的禮遇回覆他。 （按《胡國珍傳》記載，胡國珍的女兒，就是靈太后。胡國珍，年紀雖然很大了，但非常敬重佛法，時常齋戒潔身，努力禮拜。神龜元年四月七日，步行跟隨所建的佛像，從府邸出發到閶闔門，走了四五里路。八日又設立觀看佛像的儀式，很晚才肯坐下，勞累和暑熱加重，因此臥病不起。十二日去世。孝明帝下詔，從剛去世到七七四十九天，都為他設定千僧齋，讓七人出家。百日設定萬人齋，二十七人出家。）
神龜二年，崔光認為皇太后登上佛塔，又前往嵩山，上書懇切勸諫，沒有被採納。（按《魏書·孝肅帝紀》記載，神龜二年九月庚寅日，皇太后前往嵩高山。癸巳日返回宮中。按《崔光傳》記載，神龜二年八月，靈太后前往永寧寺，親自登上九層佛塔。崔光上表勸諫說，內經記載寶塔高大華麗，可以容納千萬間房屋，只是盛讚用香花禮拜，哪裡有登上塔頂的道理？只說三寶階梯，從上而下，人天交接，兩方得以相見，超凡脫俗，無與倫比。恭敬地拜謁，都在下層臺階。遠遠地觀望，可以周覽山河。因為所看到的景色，增加嬉笑。不能逐級增加虔誠，步步崇尚謹慎。只是使得京城百姓，公私事務都聚集在一起。上行下效，理所當然。希望您停止親自前往的辛勞，推廣風靡天下的教化，不要踐踏攀登，彰顯鞏固億萬年的基業。九月，靈太后前往嵩山，崔光上表勸諫，太后沒有聽從。）
靜皇元象元年，下詔，城中新建立的寺廟全部拆毀廢棄。又下詔，各地的牧守縣令，建造寺廟，以……
【English Translation】 English version: During the reign of Emperor Xiaowen of the Northern Wei Dynasty, five-storied Buddhist pagodas (Fotu, meaning Buddhist pagodas) were built in various prefectures. Moreover, various vegetarian feasts were frequently held, and the items donated often amounted to tens of thousands. The common people were exhausted due to the construction projects and the rising prices of gold and silver. The affairs of the officials were reduced, the national strength was consumed, and the national treasury was depleted. Yuan Cheng submitted a memorial earnestly advising against this, but although it was ultimately not adopted, (Emperor Xiaowen) often replied to him with generous courtesy. (According to the Biography of Hu Guozhen, Hu Guozhen's daughter was the Empress Dowager Ling. Hu Guozhen, although very old, greatly respected Buddhism, often fasted and purified himself, and diligently worshiped. On the seventh day of the fourth month of the first year of the Shengui era, he walked behind the Buddhist image he had built, starting from his residence to the Changhe Gate, a distance of four or five li. On the eighth day, he also established a ceremony to view the Buddhist image, and only sat down very late. The fatigue and heat increased greatly, and he fell ill as a result. He passed away on the twelfth day. Emperor Xiaoming issued an edict that from the time of his death until the forty-ninth day, a thousand-monk vegetarian feast should be set up for him, and seven people should become monks. A ten-thousand-person vegetarian feast was set up on the hundredth day, and twenty-seven people became monks.)
In the second year of the Shengui era, Cui Guang believed that the Empress Dowager had ascended the Buddhist pagoda and also went to Mount Song, and submitted a memorial earnestly advising against this, which was not adopted. (According to the Annals of Emperor Xiaosu in the Book of Wei, on the Gengyin day of the ninth month of the second year of the Shengui era, the Empress Dowager went to Mount Songgao. She returned to the palace on the Guisi day. According to the Biography of Cui Guang, in the eighth month of the second year of the Shengui era, the Empress Dowager Ling went to Yongning Temple and personally ascended the nine-story Buddhist pagoda. Cui Guang submitted a memorial advising against this, saying that the inner scriptures record that the pagoda is tall and magnificent, capable of accommodating tens of millions of rooms, and only praises the use of incense and flowers for worship. Where is the reason for ascending to the top of the pagoda? It only says that the steps of the Three Jewels, from top to bottom, connect humans and gods, allowing both sides to meet, surpassing the world and being unparalleled. Respectful worship is all on the lower steps. Looking from afar, one can see the mountains and rivers. Because of the scenery seen, laughter is increased. It is not possible to increase piety step by step, and to advocate caution step by step. It only causes the people of the capital, both public and private affairs, to gather together. What the superiors do, the subordinates follow, which is inevitable. I hope that you will stop the hardship of going there in person, and promote the teaching that sweeps the world, do not trample and climb, and show and consolidate the foundation for hundreds of millions of years. In the ninth month, the Empress Dowager Ling went to Mount Song, and Cui Guang submitted a memorial advising against this, but the Empress Dowager did not listen.)
In the first year of the Yuanxiang era of Emperor Jing, an edict was issued that all newly built temples in the city should be demolished and abandoned. An edict was also issued that the local governors and magistrates should build temples, in order to...
枉法論 按魏書靜帝本紀。不載 按釋老志。元象元年秋。詔曰。梵境幽元。義歸清曠。伽藍凈土。理絕塵囂。前朝城內先有禁斷。自聿來遷鄴。率由舊章。而百辟士民。屆都之始。城外新城。並皆給宅。舊城中。暫時普借。便擬后須。非為永久。如聞諸人多以二處得地。或舍舊城所借之宅。擅立為寺。知非己有。假此一名。終恐因習滋甚。有虧恒式。宜付有司。精加隱括。且城中舊寺及宅。並有定帳。其新立之徒。悉從毀廢。冬又詔。天下牧守令長。悉不聽造寺。若違者。不問財之所出。並計所營功庸。悉以枉法論。
興和二年春。詔。以鄴城舊宮。為天平寺 按魏書靜帝本紀。不載 按釋老志。興和二年春。詔以鄴城舊宮。為天平寺。世宗以來。至武定末。沙門知名者。有慧猛慧辨慧深僧暹道欽僧獻道晞僧深慧光慧顯法榮道長。並見重於當世。自魏有天下。至於禪讓。佛經流通。大集中國。凡有四百一十五部。合一千九百一十九卷。正光以後。天下多虞。王役尤甚。於是所在編民。相與入道。假慕沙門。實避調役。猥濫之極。自中國之有佛法。未之有也。略而計之。僧尼大眾。二百萬矣。其寺三萬有餘。流弊不歸。一至於此。識者所以嘆息也。
武定六年。集名僧于顯陽殿。講說佛經 按魏書靜帝本
【現代漢語翻譯】 現代漢語譯本： 《枉法論》 根據《魏書·靜帝本紀》記載，沒有收錄相關內容。根據《釋老志》記載，元象元年秋，皇帝下詔說：『佛法的境界幽深玄妙，義理歸於清凈空曠。伽藍（Sangharama，寺院）是清凈的土地，道理超越塵世喧囂。前朝在城內已經有禁令。自從我們遷都到鄴城（Ye City）以來，都遵循舊的規章制度。而各位官員百姓，剛到都城的時候，城外的新城，都分配了住宅。舊城中的住宅，暫時普遍借用，以便以後需要，並非永久使用。聽說很多人在兩處都獲得了土地，或者捨棄舊城借用的住宅，擅自建立寺廟。明知不是自己的土地，假借這個名義。最終恐怕會因此習慣成風，有損於固定的制度。應該交給有關部門，仔細加以考察。而且城中的舊寺廟和住宅，都有固定的賬目。那些新建立的寺廟，全部拆毀。』冬天又下詔說：『天下的州牧、縣令、縣長，都不允許建造寺廟。如果違反的，不論錢財從哪裡來，都按照所經營的工程量，全部以枉法論處。』 興和二年春天，皇帝下詔，將鄴城舊宮，改為天平寺（Tianping Temple）。從世宗（Emperor Shizong）以來，到武定（Wuding）末年，沙門（Shamen，佛教出家人的通稱）中知名的人有：慧猛（Huimeng）、慧辨（Huibian）、慧深（Huishen）、僧暹（Sengxian）、道欽（Daoqin）、僧獻（Sengxian）、道晞（Daoxi）、僧深（Sengshen）、慧光（Huiguang）、慧顯（Huixian）、法榮（Farong）、道長（Daochang）。他們都受到當時社會的重視。自從北魏（Northern Wei Dynasty）擁有天下，到禪讓，佛經流通，大規模彙集到中國，總共有四百一十五部，合計一千九百一十九卷。正光（Zhengguang）以後，天下多有憂患，徭役尤其繁重。於是各地的百姓，互相一起出家，假裝仰慕沙門，實際上是爲了逃避徭役。這種濫竽充數的現象，達到了極點。自從中國有了佛法以來，從未有過這樣的情況。粗略估計，僧尼大眾，有兩百萬之多。寺廟有三萬多座。流弊不加以糾正，竟然到了這種地步。有識之士因此嘆息。 武定六年，召集著名僧人在顯陽殿（Xianyang Palace）講說佛經。
【English Translation】 English version: 'On Perverting the Law' According to the 'Annals of Emperor Jing of Wei' in the 'Book of Wei', this is not recorded. According to the 'Records of Buddhism and Taoism', in the autumn of the first year of Yuanxiang, the emperor issued an edict saying: 'The realm of Buddhism is profound and mysterious, and its principles return to purity and emptiness. Sangharamas (monasteries) are pure lands, and their principles transcend the noise and clamor of the world. The previous dynasty already had prohibitions within the city. Since we moved the capital to Ye City, we have followed the old regulations. And the officials and people, when they first arrived in the capital, were all given residences in the new city outside the city. The residences in the old city are temporarily borrowed for general use, so that they can be used later, and are not intended for permanent use. I have heard that many people have obtained land in both places, or have abandoned the borrowed residences in the old city and established temples without authorization. Knowing that the land is not their own, they use this name as a pretext. In the end, I am afraid that this will become a habit and will be detrimental to the established system. It should be handed over to the relevant departments for careful investigation. Moreover, the old temples and residences in the city have fixed accounts. Those newly established temples should all be demolished.' In winter, another edict was issued saying: 'The governors, magistrates, and chiefs of the world are not allowed to build temples. If they violate this, regardless of where the money comes from, they will all be punished for perverting the law according to the amount of construction they have undertaken.' In the spring of the second year of Xinghe, the emperor issued an edict to convert the old palace of Ye City into Tianping Temple. From the time of Emperor Shizong to the end of Wuding, the famous Shamen (Buddhist monks) were: Huimeng, Huibian, Huishen, Sengxian, Daoqin, Sengxian, Daoxi, Sengshen, Huiguang, Huixian, Farong, and Daochang. They were all highly regarded by society at that time. Since the Northern Wei Dynasty possessed the world, until the abdication, Buddhist scriptures circulated and gathered in China on a large scale, totaling 415 volumes, totaling 1,919 scrolls. After Zhengguang, the world was full of worries, and corvée labor was especially heavy. Therefore, the people of various places became monks together, pretending to admire Shamen, but in reality, they were trying to escape corvée labor. This phenomenon of filling the ranks reached its extreme. Since China has had Buddhism, there has never been such a situation. Roughly estimated, there are as many as two million monks and nuns. There are more than 30,000 temples. If the abuses are not corrected, they have reached this point. Knowledgeable people therefore sigh. In the sixth year of Wuding, famous monks were summoned to Xianyang Palace to lecture on Buddhist scriptures.
紀。不載 按北齊書杜𢏺傳。武定六年四月八日。魏帝。集名僧于顯陽殿。講說佛理。𢏺與吏部尚書楊愔。中書令邢邵。秘書監魏收等。並侍法筵。敕𢏺升師子座。當衆敷演。昭元都僧達。及僧道順。並緇林之英。問難鋒至。往復數十番。莫有能屈。帝曰。此賢。若生孔門。則何如也。
(古今圖書整合)釋教部匯考卷第一 卍新續藏第 77 冊 No. 1521 (古今圖書整合)釋教部匯考
(古今圖書整合)釋教部匯考卷第二
北齊
北齊置昭元寺。設大統諸員。以掌佛教 按隋書百官志后。齊昭元寺。掌諸佛教。置大統一人。統一人。都維那三人。亦置功曹。主簿員。以管諸州郡縣沙門曹顯祖天保二年。詔稠禪師至鄴都。建寺居之。帝請受菩薩戒 按北齊書顯祖本紀。不載 按佛祖統紀。北齊文宜帝天保二年。詔稠禪師。至鄴都。建雲門寺以居之。師宴坐一室。未嘗送迎。帝至弟子勸之。師曰。賓頭盧迎王七步。致王失國。吾德雖不逮。儀相似之。所以不敢自欺。冀致福于帝耳。帝惑左右。以師慢己。欲躬加害。師但出寺二十里。拱立道旁。帝怪問之。師曰。恐血污伽藍耳。帝即悔謝。謂僕射楊遵彥曰。如此真人。何可謗耶。遂同輦還宮。問曰。弟子前身何人。師曰。曾作羅
【現代漢語翻譯】 現代漢語譯本： 紀：未見記載。 按《北齊書·杜弼傳》記載，武定六年四月八日，魏帝在顯陽殿召集著名僧侶，講說佛理。杜弼與吏部尚書楊愔、中書令邢邵、秘書監魏收等人，一同侍奉法會。皇帝敕令杜弼登上獅子座，當衆闡述佛法。昭元都僧達以及僧道順，都是僧侶中的精英，他們提出尖銳的問題，往復辯論數十次，沒有人能夠駁倒杜弼。皇帝說：『此賢才，如果生在孔門，會怎麼樣呢？』
（《古今圖書整合》釋教部匯考卷第一） 卍新續藏第77冊 No. 1521 （《古今圖書整合》釋教部匯考
（《古今圖書整合》釋教部匯考卷第二）
北齊
北齊設定昭元寺（Zhao Yuan Temple），設立大統（Datong）等官員，以掌管佛教事務。按《隋書·百官志》記載，齊昭元寺掌管各項佛教事務，設定大統一人，統一人一人，都維那（Du Weina）三人，也設定功曹（Gong Cao）、主簿（Zhu Bu）等官員，以管理各州郡縣的沙門（Shamen）。曹顯祖（Cao Xianzhu）天保二年，詔令稠禪師（Chou Chanshi）到鄴都（Ye Du），建造寺廟居住。皇帝請求受菩薩戒（Pusa jie）。按《北齊書·顯祖本紀》記載，未見記載。按《佛祖統紀》記載，北齊文宣帝天保二年，詔令稠禪師到鄴都，建造雲門寺（Yunmen Temple）居住。稠禪師在一個房間里靜坐，從不迎來送往。皇帝來了，弟子勸他迎接，稠禪師說：『賓頭盧（Pindulu）迎接國王七步，導致國王失去國家。我的德行雖然不如他，但禮儀相似。所以不敢自欺，希望給皇帝帶來福報。』皇帝被身邊的人迷惑，認為稠禪師怠慢自己，想要親自加害。稠禪師只是離開寺廟二十里，在路旁拱手站立。皇帝奇怪地問他，稠禪師說：『恐怕血污了伽藍（Qielan）』。皇帝立即後悔道歉，對僕射楊遵彥（Yang Zunyan）說：『如此真人，怎麼可以誹謗呢？』於是同乘一輛車回到宮中，問道：『弟子前身是什麼人？』稠禪師說：『曾經做羅
【English Translation】 English version: Record: Not found. According to the 'Book of Northern Qi, Biography of Du Bi', on April 8th of the sixth year of Wuding, Emperor Wei gathered famous monks in Xianyang Hall to lecture on Buddhist principles. Du Bi, along with Yang Yin, Minister of the Ministry of Personnel, Xing Shao, Director of the Secretariat, Wei Shou, Supervisor of the Secretariat, and others, attended the Dharma assembly. The emperor ordered Du Bi to ascend the lion throne and expound the Dharma in public. Zhao Yuan Duseng Da and Seng Daoshun, who were elites among the monks, raised sharp questions, debating back and forth dozens of times, and no one could refute Du Bi. The emperor said, 'What would this talented person be like if he were born into the school of Confucius?'
(Collected Examinations of the Buddhist Section of the Complete Collection of Ancient and Modern Books, Volume 1) 卍 New Continued Collection, Volume 77, No. 1521 (Collected Examinations of the Buddhist Section of the Complete Collection of Ancient and Modern Books)
(Collected Examinations of the Buddhist Section of the Complete Collection of Ancient and Modern Books, Volume 2)
Northern Qi
The Northern Qi established Zhao Yuan Temple and set up officials such as Datong to manage Buddhist affairs. According to the 'Book of Sui, Records of Officials', Qi Zhao Yuan Temple managed various Buddhist affairs, setting up one Datong, one Tongyiren, and three Du Weina. It also set up Gong Cao and Zhu Bu to manage the Shamen of various prefectures, counties, and districts. In the second year of Tianbao, Cao Xianzhu ordered Chan Master Chou to go to Ye Du to build a temple to live in. The emperor requested to receive the Bodhisattva precepts. According to the 'Basic Annals of Emperor Xianzu of the Book of Northern Qi', there is no record. According to the 'General History of Buddhas and Patriarchs', in the second year of Tianbao of Emperor Wenxuan of Northern Qi, Chan Master Chou was ordered to go to Ye Du to build Yunmen Temple to live in. Chan Master Chou sat quietly in a room and never greeted or saw people off. When the emperor came, his disciples advised him to greet the emperor, but Chan Master Chou said, 'Pindulu greeted the king seven steps, causing the king to lose his country. Although my virtue is not as good as his, the etiquette is similar. Therefore, I dare not deceive myself, hoping to bring blessings to the emperor.' The emperor was confused by the people around him and thought that Chan Master Chou was neglecting him, so he wanted to harm him personally. Chan Master Chou simply left the temple for twenty miles and stood on the roadside with his hands clasped. The emperor asked him strangely, and Chan Master Chou said, 'I am afraid that blood will stain the Qielan.' The emperor immediately regretted and apologized, saying to Yang Zunyan, the servant, 'How can such a real person be slandered?' So they returned to the palace in the same carriage, and the emperor asked, 'What was the disciple in his previous life?' Chan Master Chou said, 'Once a Luo'
剎王。今猶好殺。祝盆水使視之。見群剎在後。帝大敬信。請受菩薩戒。永不食肉。盡停五坊鷹犬傷生之具。及境內屠殺。
天保十年。帝如甘露寺禪居深觀 按北齊書顯祖本紀。天保十年春正月甲寅。帝如遼陽甘露寺。二月丙戌。帝于甘露寺。禪居深觀。惟軍國大政。奏聞。
世祖大寧二年。夏五月壬午。詔以城南雙堂閏位之苑。回造大總持寺。秋八月辛丑。詔以三臺宮。為大興聖寺 按北齊書世祖本紀云云。
後主天統二年。春三月乙巳。太上皇帝詔以三臺施興聖寺 按北齊書後主本紀云云。
天統三年。太上皇詔。悉蠲諸寺雜戶。一準平人 按北齊書後主本紀。天統三年秋九月己酉。太上皇帝詔諸寺署所綰雜保戶姓高者。天保之初。雖有優敕。權假力用。未免者。今可悉蠲雜戶。任屬郡縣。一準平人。
天統五年。春正月辛亥。詔以金鳳等三臺未入寺者。施大興聖寺。夏四月甲子。詔以并州尚書省。為大基聖寺。晉祠為大崇皇寺 按北齊書後主本紀云云幼主承光元年。鑿晉陽西山。為大佛像。又起大寶林寺 按北齊書幼主本紀。帝每災異寇盜水旱亦不貶損。惟諸處設齋。以此為修德。嘗鑿晉陽西山為大佛像。一夜然油萬盆。光照宮內。又為胡昭儀。起大慈寺。未成。改為穆皇后
【現代漢語翻譯】 現代漢語譯本 『剎王』（Kshatriya-king，指國王）如今仍然嗜殺。有人祝禱並用盆中的水讓他觀看，他看見許多『剎』（Kshatriya，指武士）在他身後。國王因此非常敬畏和信服，請求接受菩薩戒，併發誓永遠不再吃肉，停止所有五坊的鷹犬等傷害生命的工具，以及境內的一切屠殺。
天保十年，皇帝前往甘露寺禪居深觀。（根據《北齊書·顯祖本紀》記載，天保十年春正月甲寅，皇帝前往遼陽甘露寺。二月丙戌，皇帝在甘露寺禪居深觀，只有軍國大事才上奏。）
世祖大寧二年，夏季五月壬午，皇帝下詔將城南雙堂閏位之苑改建為大總持寺。秋季八月辛丑，下詔將三臺宮改為大興聖寺。（根據《北齊書·世祖本紀》記載）
後主天統二年，春季三月乙巳，太上皇帝下詔將三臺施捨給興聖寺。（根據《北齊書·後主本紀》記載）
天統三年，太上皇下詔，全部免除各寺院的雜戶，一律按照平民對待。（根據《北齊書·後主本紀》記載，天統三年秋季九月己酉，太上皇帝下詔，各寺院署所管轄的雜保戶中姓高的那些人，天保初年雖然有優待的敕令，暫時借用他們的力量，但未能免除的，現在可以全部免除雜戶身份，歸屬郡縣管理，一律按照平民對待。）
天統五年，春季正月辛亥，下詔將金鳳等三臺尚未歸入寺院的，施捨給大興聖寺。夏季四月甲子，下詔將并州尚書省改為大基聖寺，晉祠改為大崇皇寺。（根據《北齊書·後主本紀》記載）幼主承光元年，開鑿晉陽西山，建造大佛像，又興建大寶林寺。（根據《北齊書·幼主本紀》記載，皇帝每當遇到災異、寇盜、水旱等情況，也不自我貶損，只是在各處設定齋會，以此作為修德的方式。曾經開鑿晉陽西山建造大佛像，一夜之間點燃一萬盆油，光芒照亮宮內。又為胡昭儀興建大慈寺，尚未建成，就改為穆皇后的寺廟。）
【English Translation】 English version The 『Kshatriya-king』 (Kshatriya-king, referring to the king) still delighted in killing. Someone prayed and used water in a basin to let him see, and he saw many 『Kshatriyas』 (Kshatriya, referring to warriors) behind him. The emperor was therefore very reverent and faithful, and requested to receive the Bodhisattva precepts, vowing never to eat meat again, and stopping all the tools of the five workshops such as hawks and dogs that harmed life, as well as all the slaughtering within the territory.
In the tenth year of Tianbao, the emperor went to Ganlu Temple for Chan meditation and deep contemplation. (According to the 『Book of Northern Qi, Annals of Emperor Xianzu』, in the first month of spring, Jia-yin, in the tenth year of Tianbao, the emperor went to Liaoyang Ganlu Temple. In the second month, Bing-xu, the emperor meditated deeply in Ganlu Temple. Only major military and national affairs were reported.)
In the second year of Danning of Emperor Shizu, in the summer, Wu-wu in the fifth month, the emperor ordered that the garden of the double hall in the south of the city, which was in an irregular position, be rebuilt into the Da Zongchi Temple. In the autumn, Xin-chou in the eighth month, he ordered that the Three Platforms Palace be changed to the Da Xingsheng Temple. (According to the 『Book of Northern Qi, Annals of Emperor Shizu』)
In the second year of Tiantong of the Later Lord, in the spring, Yi-si in the third month, the Supreme Emperor ordered that the Three Platforms be given to Xingsheng Temple. (According to the 『Book of Northern Qi, Annals of the Later Lord』)
In the third year of Tiantong, the Supreme Emperor ordered that all the miscellaneous households of the temples be exempted and treated as commoners. (According to the 『Book of Northern Qi, Annals of the Later Lord』, in the autumn of the third year of Tiantong, Ji-you in the ninth month, the Supreme Emperor ordered that those miscellaneous protected households with the surname Gao under the jurisdiction of the temple offices, although there were preferential edicts at the beginning of Tianbao, temporarily borrowing their strength, but those who were not exempted, can now be completely exempted from the status of miscellaneous households, and be managed by the prefectures and counties, and be treated as commoners.)
In the fifth year of Tiantong, in the spring, Xin-hai in the first month, it was ordered that the Three Platforms such as Jinfeng that had not yet entered the temple be given to Da Xingsheng Temple. In the summer, Jia-zi in the fourth month, it was ordered that the Shangshu Province of Bingzhou be changed to Da Jiji Temple, and Jin Temple be changed to Da Chonghuang Temple. (According to the 『Book of Northern Qi, Annals of the Later Lord』) In the first year of Chengguang of the Young Lord, the Western Mountain of Jinyang was excavated to create a large Buddha statue, and the Da Baolin Temple was also built. (According to the 『Book of Northern Qi, Annals of the Young Lord』, whenever the emperor encountered disasters, bandits, floods, or droughts, he would not demean himself, but only set up vegetarian feasts in various places, taking this as a way to cultivate virtue. He once excavated the Western Mountain of Jinyang to build a large Buddha statue, burning ten thousand pots of oil in one night, and the light illuminated the palace. He also built the Da Ci Temple for Lady Hu, which was not completed and was changed to the temple of Empress Mu.)
大寶林寺。窮極工巧。運石填泉。勞費億計。人牛死者。不可勝紀。
隋
高祖開皇四年。建興善寺。居僧靈藏。敕僕射參起居 按隋書高祖本紀。不載 按佛祖統紀。隋開皇四年。靈藏律師。始與帝為布衣交。及即位。建大興善寺以居之。敕左右僕射。每旦參問起居。嘗陪駕洛州。歸之者眾。帝手敕曰。弟子是俗人天子。律師是道人天子。有欲離俗者。任師度之。由是度人至數萬。有疑之者。帝曰。律師化人為善。朕禁人為惡。意則一也。
仁壽元年夏六月。頒舍利于諸州 按隋書高祖本紀云云。
煬帝大業二年。詔沙門致敬王者。以僧明膽等不從而止 按隋煬帝本紀。不載 按佛祖統紀。大業二年。詔沙門道士。致敬王者。沙門明膽等。抗詔不從。帝詰之。對曰陛下若使準制罷道。則不敢不奉。如知大法可崇。則法服之下。僧無敬俗之典。帝默然而止。
唐
高祖武德七年。傅奕上疏。極詆佛法。帝善之 按唐書高祖本紀。不載 按傅奕傳。高祖拜奕太史令。武德七年上疏。極詆浮圖法。曰西域之法。無君臣父子。以三塗六道。㬨愚欺庸。追既往之罪。窺將來之福。至有身陷惡逆。獄中禮佛。口誦梵言。以圖偷免。且生死壽夭。本諸自然。刑德威福。系之人主。今其徒矯托
【現代漢語翻譯】 現代漢語譯本： 大寶林寺，極盡工巧，運送石頭，填塞泉水，耗費巨大，以億萬計。因此而死的人和牛，數不勝數。
隋朝
隋文帝開皇四年，建造興善寺，僧人靈藏（Lingzang）居住其中。皇帝下令僕射（Pu She，官名）每日參拜問候起居。（按《隋書·高祖本紀》沒有記載此事）（按《佛祖統紀》記載，隋開皇四年，靈藏律師（Lingzang Lvshi）最初與皇帝是平民之交。等到皇帝即位，建造大興善寺讓他居住。皇帝命令左右僕射，每日早晨參拜問候起居。靈藏律師曾經陪同皇帝在洛州，歸附他的人很多。皇帝親筆敕令說：『弟子是俗人天子，律師是道人天子。有想要離開世俗的人，任憑律師度化。』因此度化的人達到數萬。有人對此表示懷疑，皇帝說：『律師教化人向善，朕禁止人作惡，用意是一樣的。』）
仁壽元年夏季六月，在各州頒佈舍利（Sheli，佛教聖物）。（按《隋書·高祖本紀》如此記載）
隋煬帝大業二年，下詔讓沙門（Shamen，出家修道者）對王者致敬。因為僧人明膽（Mingdan）等人不服從而停止。（按《隋煬帝本紀》沒有記載此事）（按《佛祖統紀》記載，大業二年，下詔讓沙門、道士對王者致敬。沙門明膽等人，抗拒詔令不服從。皇帝責問他們，回答說：『陛下如果下令按照制度廢除佛教，那麼我們不敢不遵從。如果知道大法可以崇尚，那麼在法服之下，僧人沒有對世俗之人致敬的典例。』皇帝沉默不語，停止了此事。）
唐朝
唐高祖武德七年，傅奕（Fu Yi）上疏，極力詆譭佛法，皇帝認為他說得好。（按《唐書·高祖本紀》沒有記載此事）（按《傅奕傳》記載，高祖任命傅奕為太史令。武德七年上疏，極力詆譭佛法，說：『西域的佛法，沒有君臣父子之倫理，用三塗六道（San Tu Liu Dao，佛教輪迴的六個去處）來迷惑愚蠢之人，欺騙平庸之輩，追究已經過去的罪過，窺探將來的福報。甚至有人身陷惡逆，在監獄中禮佛，口中唸誦梵文，以此來圖謀僥倖免罪。而且生死壽夭，本來是自然規律，刑罰恩德，是人君的權力。現在他們的徒眾假託…』
【English Translation】 English version: The Dabao Lin Temple (Dabao Lin Temple), exhausting all craftsmanship, transporting stones and filling springs, cost a huge amount, counted in the hundreds of millions. The people and cattle who died because of this were countless.
Sui Dynasty
In the fourth year of the Kaihuang era of Emperor Gaozu of the Sui Dynasty, Xing Shan Temple (Xing Shan Temple) was built, and the monk Lingzang (Lingzang) resided there. The emperor ordered the Pu She (Pu She, an official title) to pay respects and inquire about his well-being every day. (According to the 'Basic Annals of Emperor Gaozu of the Sui Dynasty', this is not recorded) (According to the 'Comprehensive Records of Buddhist Patriarchs', in the fourth year of the Kaihuang era of the Sui Dynasty, the Vinaya Master Lingzang (Lingzang Lvshi) was initially on familiar terms with the emperor as a commoner. When the emperor ascended the throne, he built the Daxing Shan Temple (Daxing Shan Temple) for him to reside in. The emperor ordered the left and right Pu She to pay respects and inquire about his well-being every morning. Vinaya Master Lingzang once accompanied the emperor in Luozhou, and many people flocked to him. The emperor personally issued an edict saying: 'The disciple is the secular Son of Heaven, and the Vinaya Master is the Taoist Son of Heaven. Those who wish to leave the secular world may be ordained by the Vinaya Master.' Therefore, the number of people ordained reached tens of thousands. Some people expressed doubts about this, and the emperor said: 'The Vinaya Master teaches people to do good, and I forbid people to do evil. The intention is the same.')
In the sixth month of the summer of the first year of the Renshou era, Sharira (Sheli, Buddhist relics) were distributed to various states. (According to the 'Basic Annals of Emperor Gaozu of the Sui Dynasty', this is recorded)
In the second year of the Daye era of Emperor Yang of the Sui Dynasty, an edict was issued ordering Shamen (Shamen, ordained monks) to pay respects to the rulers. Because the monks Mingdan (Mingdan) and others refused to comply, it was stopped. (According to the 'Basic Annals of Emperor Yang of the Sui Dynasty', this is not recorded) (According to the 'Comprehensive Records of Buddhist Patriarchs', in the second year of the Daye era, an edict was issued ordering Shamen and Taoists to pay respects to the rulers. The Shamen Mingdan and others resisted the edict and refused to comply. The emperor questioned them, and they replied: 'If Your Majesty orders the abolition of Buddhism according to the system, then we dare not disobey. If we know that the Great Dharma can be revered, then under the Dharma robes, monks have no precedent for paying respects to secular people.' The emperor remained silent and stopped the matter.)
Tang Dynasty
In the seventh year of the Wude era of Emperor Gaozu of the Tang Dynasty, Fu Yi (Fu Yi) submitted a memorial, vehemently denouncing Buddhism, and the emperor thought he was right. (According to the 'Basic Annals of Emperor Gaozu of the Tang Dynasty', this is not recorded) (According to the 'Biography of Fu Yi', Emperor Gaozu appointed Fu Yi as the Grand Astrologer. In the seventh year of the Wude era, he submitted a memorial, vehemently denouncing Buddhism, saying: 'The Buddhist Dharma of the Western Regions has no ethics of ruler and subject, father and son, and uses the Three Wretched Realms and Six Paths (San Tu Liu Dao, the six realms of reincarnation in Buddhism) to confuse the foolish and deceive the mediocre, pursuing past sins and spying on future blessings. Some people even find themselves in heinous crimes, worshiping the Buddha in prison, chanting Sanskrit, in order to seek a lucky escape from punishment. Moreover, birth, death, lifespan, and premature death are originally natural laws, and punishments and favors are the power of the ruler. Now their followers falsely claim…'
。皆云由佛。攘天理。竊主權。書曰。惟闢作福。惟闢作威。惟辟玉食。臣有作福作威玉食。害於而家。兇于而國。五帝三王。未有佛法。君明臣忠。年祚長久。至漢明帝。始立胡祠。然惟西域桑門。自傳其教。西晉以上。不許中國髡髮事胡。至石苻亂華。乃弛厥禁。主庸臣佞。政虐祚短。事佛致然。梁武齊襄。尤足為戒。昔褒姒一女。營惑幽王。能亡其國。況今僧尼十萬。刻繪泥像。以惑天下。有不亡乎。陛下以十萬之眾。自相夫婦。十年滋產。十年教訓。兵農兩足。利可勝既邪。昔高齊章仇子他言。僧尼塔廟。外見毀宰臣。內見嫉妃嬙。陽讒隱謗。卒死都市。周武帝入齊。封寵其墓。臣竊賢之。又上十二論。言益痛切。帝下奕議。有司唯道源佐其請。中書令蕭瑀曰。佛聖人也。非聖人者無法。請誅之。奕曰。禮始事親。終事君。而佛逃父出家。以匹夫抗天子。以繼體悖所親。瑀非出空桑。乃尊其言。蓋所謂非孝者無親。瑀不答但合爪曰。地獄正為是人設矣。帝善奕對。未及行。會傳位止。太宗即位。常問奕。卿拒佛法奈何。奕曰。佛西胡黠人爾。欺訹夷狄以自神。至入中國。而孅兒幻夫。摸象莊老以文飾之。有害國家。而無補百姓也。帝異之。
太宗貞觀十六年。幸弘福寺。為穆太后追福 按唐書太宗本紀
【現代漢語翻譯】 現代漢語譯本： 他們都說是由於信奉佛教，擾亂了天理，竊取了國家的權力。《尚書》上說：『只有君王才能行賞賜，只有君王才能行刑罰，只有君王才能享受美食。』臣子如果行賞賜、行刑罰、享受美食，就會危害他的家族，禍害他的國家。五帝三王的時代，沒有佛法，君王英明，臣子忠誠，國家長治久安。到了漢明帝時，才開始建立胡人的祠廟。然而只有西域的僧侶，自己傳授他們的教義。西晉以前，不允許中原人剃髮做胡人的事。到了石勒、苻堅作亂中原，才放寬了這個禁令。君主平庸，臣子奸佞，政治暴虐，國家短命，都是因為信奉佛教造成的。梁武帝、齊襄公，尤其可以作為警戒。從前褒姒一個女子，迷惑了周幽王，就能使國家滅亡，何況現在僧尼有十萬之眾，雕刻繪製泥土偶像，來迷惑天下，難道不會滅亡嗎？陛下用這十萬之眾，讓他們自相婚配，十年繁殖人口，十年進行教訓，兵源和農業勞動力都充足，利益難道可以勝過這些嗎？從前高齊的章仇子他曾說，僧尼塔廟，對外看來是譭謗宰相，對內看來是嫉妒妃嬪，暗地裡進讒言，隱蔽地誹謗，最終死在都市。周武帝攻入齊國，封賞寵愛他的墳墓，我私下認為他很賢明。他又呈上十二篇奏論，言辭更加痛切。皇帝下令辯論，有關官員只有道源贊同他的請求。中書令蕭瑀說：『佛是聖人啊，不是聖人的人無法理解。』請求誅殺道源。奕說：『禮的開始是侍奉父母，最終是侍奉君王，而佛教徒逃避父親出家，用平民的身份對抗天子，用繼承身體來違背父母。』蕭瑀不是從空桑里出來的，卻推崇他的言論，大概就是所謂的『不孝的人沒有親情』。蕭瑀不回答，只是合掌說：『地獄正是為這種人設定的啊。』皇帝認為奕的回答很好，但還沒來得及實行，恰逢傳位而停止。太宗即位后，常常問奕：『你拒絕佛法怎麼樣了？』奕說：『佛是西胡狡猾的人罷了，欺騙誘惑邊遠民族來把自己神化，到了中原，就讓那些弱小的孩子和虛幻的男人，用模仿大象和莊子、老子的學說來文飾它，對國家有害，而對百姓沒有補益啊。』皇帝認為他的話很特別。
太宗貞觀十六年，到弘福寺，為穆太后追薦冥福（根據《唐書·太宗本紀》記載）。
【English Translation】 English version: They all say it's due to Buddhism, disrupting the principles of Heaven and usurping the power of the state. The Book of Documents says: 'Only the ruler can bestow rewards, only the ruler can inflict punishments, only the ruler can enjoy delicacies.' If ministers bestow rewards, inflict punishments, and enjoy delicacies, it will harm their families and bring disaster to their country. During the time of the Five Emperors and Three Kings, there was no Buddhism; the rulers were wise, the ministers were loyal, and the country enjoyed long-lasting peace. It was not until Emperor Ming of the Han Dynasty that Hu (non-Han) shrines were established. However, only monks from the Western Regions transmitted their teachings themselves. Before the Western Jin Dynasty, Chinese people were not allowed to shave their heads and engage in Hu practices. It was not until Shi Le (石勒) and Fu Jian (苻堅) caused chaos in China that this prohibition was relaxed. Mediocre rulers and sycophantic ministers, tyrannical politics, and short-lived dynasties were all caused by the belief in Buddhism. Emperor Wu of Liang and Duke Xiang of Qi are particularly worthy of being taken as warnings. In the past, Bao Si (褒姒), a single woman, bewitched King You of Zhou and was able to destroy his country. How much more so now, with hundreds of thousands of monks and nuns, carving and painting clay idols to deceive the world? How can the country not be destroyed? Your Majesty, with these hundreds of thousands of people, let them marry each other, reproduce for ten years, and educate them for ten years. The sources of soldiers and agricultural labor will be abundant. Can the benefits outweigh these? In the past, Zhang Chou Zi Ta (章仇子他) of Gao Qi said, 'Monks, nuns, pagodas, and temples outwardly appear to slander the prime minister, and inwardly appear to be jealous of the concubines, secretly slandering and concealing defamation, eventually dying in the city.' Emperor Wu of Zhou entered Qi and bestowed honors on his tomb. I privately consider him to be wise. He also presented twelve memorials, with even more incisive words. The emperor ordered a debate, and only Daoyuan (道源), an official, agreed with his request. Xiao Yu (蕭瑀), the chief secretary, said, 'The Buddha is a sage; those who are not sages cannot understand him.' He requested that Daoyuan be executed. Yi (奕) said, 'The beginning of ritual is serving parents, and the end is serving the ruler, but Buddhists escape their fathers to become monks, using the status of commoners to oppose the Son of Heaven, and using the continuation of the body to disobey their parents.' Xiao Yu did not come from Kongsang (空桑), yet he praised his words, which is probably what is meant by 'those who are not filial have no affection.' Xiao Yu did not answer, but simply put his palms together and said, 'Hell is precisely set up for this kind of person.' The emperor thought Yi's answer was good, but before he could implement it, he abdicated the throne.
In the sixteenth year of the Zhenguan (貞觀) era of Emperor Taizong, he went to Hongfu Temple (弘福寺) to pray for the happiness of Empress Mu (穆太后) in the afterlife (according to the Tang Shu (唐書) - Taizong Benji (太宗本紀)).
。不載 按佛祖統紀。貞觀十六年。上幸弘福寺。為穆太后追福。自製疏稱皇帝菩薩戒弟子。謂寺主道懿曰。朕頃以老子是朕先宗。故令居釋氏先。卿等能無憾乎。對曰。陛下尊祖宗。降成式。詎敢有怨。上曰。佛老尊卑。通人自鑒。豈一時在上。即以為勝朕宗自柱下。故先老子。凡有功德。僉向釋門。往日所在戰場。皆立佛寺。太原舊第。亦以奉佛。初未嘗創立道觀。存心若此。卿等應知。
貞觀十九年。沙門元奘等。自西域歸京師。詔于弘福寺。翻譯諸經 按唐書太宗本紀。不載 按舊唐書方技傳。僧元奘。姓陳氏。大業末。出家博涉經論。嘗謂翻譯者。多有訛謬。故就西域。廣求異本。以參驗之。貞觀初。隨商人往游西域。元奘既辯博出羣。所在必為講釋論難。番人遠近咸尊服之。在西域十七年。經百餘國。悉解其國之語。仍采其山川謠俗土地所有。撰西域記十二卷。貞觀十九年。歸至京師。太宗見之大悅。與談論。於是詔將梵本六百五十七部。于弘福寺翻譯。仍敕右僕射房元齡。太子左庶子許敬宗。廣召碩學沙門五十餘人。相助整比。
貞觀二十二年。敕有司寫元奘新譯佛經。御製序文。頒賜九道總管 按唐書太宗本紀。不載 按佛祖統紀。貞觀二十二年。上幸坊州玉華宮。召奘法師。既至。上
【現代漢語翻譯】 現代漢語譯本：不載：根據《佛祖統紀》記載，貞觀十六年，皇上駕臨弘福寺，為穆太后追薦冥福。親自撰寫奏疏，自稱是皇帝菩薩戒弟子。他對寺主道懿說：『朕近來因為老子是朕的先祖，所以讓他位居佛教之前。你們難道沒有怨言嗎？』道懿回答說：『陛下您尊敬祖宗，遵循舊制，我們怎麼敢有怨言。』皇上說：『佛和道的尊卑，通達的人自然明白。難道因為一時在上，就認為勝過朕的宗族嗎？朕的宗族出自柱下，所以先尊老子。凡是有功德，都傾向於佛門。往日所在的戰場，都建立了佛寺。太原的舊宅，也用來供奉佛。起初從未創立道觀。朕的心意如此，你們應該知道。』 貞觀十九年，沙門元奘（僧侶元奘）等人，從西域回到京師。皇上下詔在弘福寺翻譯各種佛經。根據《唐書·太宗本紀》記載，沒有記載此事。根據《舊唐書·方技傳》記載，僧人元奘，姓陳，大業末年出家，廣泛涉獵經論。他曾經說翻譯的人，大多有錯誤。所以前往西域，廣泛尋求不同的版本，用來互相驗證。貞觀初年，跟隨商人前往西域遊歷。元奘既辯才出衆，所到之處必定為人講經說法，辯論難題。外國人都非常尊敬他。在西域十七年，經過一百多個國家，全部通曉這些國家的語言。並且採集當地的山川風俗，土地物產，撰寫《西域記》十二卷。貞觀十九年，回到京師。太宗見到他非常高興，與他談論。於是下詔將梵文佛經六百五十七部，在弘福寺翻譯。並且命令右僕射房元齡，太子左庶子許敬宗，廣泛召集有學問的僧人五十多人，幫助整理。 貞觀二十二年，皇上下令有關部門抄寫元奘（僧侶元奘）新翻譯的佛經，親自撰寫序文，頒賜給九道總管。根據《唐書·太宗本紀》記載，沒有記載此事。根據《佛祖統紀》記載，貞觀二十二年，皇上駕臨坊州玉華宮，召見奘法師（元奘法師）。
【English Translation】 English version: Not recorded: According to 'Buddhist Records of the Generations', in the sixteenth year of the Zhenguan reign, the Emperor visited Hongfu Temple to seek blessings for Empress Mu. He personally wrote a memorial, referring to himself as a disciple of the Bodhisattva precepts. He said to Dao Yi, the abbot of the temple, 'Recently, because Laozi is my ancestor, I have placed him before Buddhism. Do you have any complaints?' Dao Yi replied, 'Your Majesty respects ancestors and follows the established rules, how dare we have any complaints?' The Emperor said, 'The respect due to Buddhism and Taoism is clear to those who are enlightened. Just because one is temporarily above, does it mean they surpass my lineage? My lineage comes from Zhuxia, so I honor Laozi first. All merits are directed towards Buddhism. Buddhist temples were built on the battlefields of the past. The old residence in Taiyuan is also used to worship Buddha. Initially, no Taoist temples were established. My intention is thus, you should know.' In the nineteenth year of the Zhenguan reign, the Shramana Yuanzang (Monk Yuanzang) and others returned to the capital from the Western Regions. The Emperor ordered the translation of various scriptures at Hongfu Temple. According to the 'Tang Shu: Benji of Taizong', this is not recorded. According to the 'Old Tang Shu: Biographies of Fangji', the monk Yuanzang, whose surname was Chen, became a monk at the end of the Daye era, extensively studying scriptures and treatises. He once said that translators often made mistakes. Therefore, he went to the Western Regions to seek different versions for verification. In the early years of the Zhenguan reign, he traveled to the Western Regions with merchants. Yuanzang was eloquent and outstanding, and wherever he went, he would lecture on scriptures and debate difficult issues. Foreigners respected him greatly. He spent seventeen years in the Western Regions, passing through more than a hundred countries, and understood the languages of all these countries. He also collected local customs, land products, and wrote 'Records of the Western Regions' in twelve volumes. In the nineteenth year of the Zhenguan reign, he returned to the capital. Emperor Taizong was very pleased to see him and discussed with him. He then ordered the translation of 657 Sanskrit Buddhist scriptures at Hongfu Temple. He also ordered the Right Minister Fang Xuanling and the Junior Guardian of the Crown Prince Xu Jingzong to gather more than fifty learned monks to assist in the arrangement. In the twenty-second year of the Zhenguan reign, the Emperor ordered the relevant departments to copy the newly translated Buddhist scriptures of Yuanzang (Monk Yuanzang), personally wrote a preface, and distributed them to the chief administrators of the nine circuits. According to the 'Tang Shu: Benji of Taizong', this is not recorded. According to the 'Buddhist Records of the Generations', in the twenty-second year of the Zhenguan reign, the Emperor visited Yuhua Palace in Fangzhou and summoned Dharma Master Zang (Dharma Master Yuanzang).
曰。朕在京苦熱。故就此山泉石之涼。憶見法師。故遣相屈。此日所翻何經。奘曰。近譯彌勒瑜伽師地論。帝宣論親覽。謂侍臣曰。佛教廣大。猶瞻天瞰海。莫極高深。九流典籍。猶汀瀅方溟渤耳。世言三教齊致者。此妄談也。因敕有司。寫新譯經論。頒賜九道總管御製大唐三藏聖教序。以冠其首。詔皇太子。撰菩薩藏經後序。上自是平章法義。不輟于口。敬侍法師。親於家人。
高宗永徽二年。九月癸巳。廢玉華宮。以為佛寺 按唐書高宗本紀。不載 按舊唐書高宗本紀云云。
顯慶元年。詔左僕射于志寧等。潤色元奘所定之經。御安福門。觀元奘迎御製慈恩寺碑文。詔皇子于奘師寺。授歸戒 按唐書高宗本紀。不載 按舊唐書高宗本紀。元年夏四月戊申。御安福門。觀僧元奘。迎御製拜書慈恩寺碑文。導從以天竺法儀。其徒甚盛 按方技傳。高宗東宮。為文德太后追福。造慈恩寺。及翻經院。內出大幡。敕九部樂。及京城諸寺幡蓋眾伎。送元奘及所翻經像。諸高僧等入住慈恩寺。顯慶元年。高宗又令左僕射于志寧。侍中許敬宗。中書令來濟。李義府。杜正倫。黃門侍郎薛元超。共潤色元奘所定之經。國子博士范義頵。太子洗馬郭瑜。弘文館學士高若思等。助加翻譯。成七十五部上之。后以京城人眾。
【現代漢語翻譯】 現代漢語譯本：皇帝說：『朕在京城苦於暑熱，所以來到這座山，享受泉水和巖石的涼爽。因為想念法師，所以派人請您來。今日所翻譯的是什麼經？』玄奘回答說：『最近翻譯的是《彌勒瑜伽師地論》。』皇帝宣讀並親自閱覽，對侍臣說：『佛教廣大，猶如瞻仰天空，俯瞰大海，沒有極高的深度。九流典籍，猶如水洼和淺海。世人說三教齊頭並進，這是妄談。』於是敕令有關部門，抄寫新翻譯的經論，頒賜給九道總管，並用御製《大唐三藏聖教序》放在經論的最前面。詔令皇太子，撰寫《菩薩藏經後序》。皇上從此經常談論佛法的意義，不離口。尊敬侍奉法師，親近如同家人。 高宗永徽二年，九月癸巳，廢棄玉華宮，改為佛寺。（按《唐書·高宗本紀》沒有記載）（按《舊唐書·高宗本紀》有記載） 顯慶元年，詔令左僕射于志寧等人，潤色玄奘所定的經文。在安福門觀看玄奘迎接御製的慈恩寺碑文。詔令皇子在玄奘法師的寺廟，授予歸戒。（按《唐書·高宗本紀》沒有記載）（按《舊唐書·高宗本紀》記載，顯慶元年夏四月戊申，在安福門觀看僧人玄奘，迎接御製並拜讀慈恩寺碑文。引導隊伍採用天竺的禮儀，他的弟子非常眾多。）（按《方技傳》記載，高宗在東宮時，為文德太后追福，建造慈恩寺及翻譯經書的院落。宮內拿出大幡，敕令九部樂以及京城各寺廟的幡蓋和各種技藝，護送玄奘及所翻譯的經像，以及各位高僧入住慈恩寺。顯慶元年，高宗又命令左僕射于志寧、侍中許敬宗、中書令來濟、李義府、杜正倫、黃門侍郎薛元超，共同潤色玄奘所定的經文。國子博士范義頵、太子洗馬郭瑜、弘文館學士高若思等人，協助翻譯。完成七十五部並上奏。後來因為京城人眾多，
【English Translation】 English version: The Emperor said, 'I am suffering from the heat in the capital, so I came to this mountain to enjoy the coolness of the springs and rocks. Because I missed the Dharma Master, I sent someone to invite you here. What scripture are you translating today?' Xuanzang (name of a famous Chinese Buddhist monk) replied, 'Recently, I have been translating the Maitreya Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice, associated with Maitreya).' The Emperor read and personally reviewed the treatise, saying to his attendants, 'Buddhism is vast, like gazing at the sky and overlooking the sea, with immeasurable depth. The classics of the Nine Schools are like puddles and shallow seas. The world says that the Three Teachings (Confucianism, Taoism, and Buddhism) are equal, but this is nonsense.' Therefore, he ordered the relevant departments to copy the newly translated scriptures and treatises, and distribute them to the Chief Administrators of the Nine Circuits, placing the Imperial Preface to the Sacred Teachings of the Tripiṭaka of the Great Tang Dynasty at the beginning of the scriptures and treatises. He ordered the Crown Prince to write a postface to the Bodhisattvapiṭaka Sūtra (Basket of Teachings for Bodhisattvas). From then on, the Emperor often discussed the meaning of the Dharma, never ceasing to speak of it. He respected and served the Dharma Master, treating him as close as family. In the second year of Yonghui (era name) of Emperor Gaozong, on the day Gui-si of the ninth month, the Yuhua Palace was abolished and converted into a Buddhist temple. (According to the Tang Shu (Book of Tang), Gaozong Benji (Annals of Gaozong) does not record this.) (According to the Jiu Tang Shu (Old Book of Tang), Gaozong Benji does record this.) In the first year of Xianqing (era name), Emperor Gaozong ordered the Left Minister Yu Zhining and others to refine the scriptures determined by Xuanzang. At Anfu Gate, he watched Xuanzang welcome the imperial-made Ci'en Temple Stele Inscription. He ordered the imperial princes to receive the refuge vows at Xuanzang's temple. (According to the Tang Shu, Gaozong Benji does not record this.) (According to the Jiu Tang Shu, Gaozong Benji records that in the summer, fourth month, day Wu-shen of the first year of Xianqing, Emperor Gaozong watched the monk Xuanzang at Anfu Gate, welcoming the imperial-made and paying respects to the Ci'en Temple Stele Inscription. The procession adopted the rituals of India, and his disciples were very numerous.) (According to the Fangji Zhuan (Biographies of Technical Experts), when Emperor Gaozong was in the Eastern Palace, he built the Ci'en Temple and the translation courtyard to seek blessings for Empress Wendeshunsheng. The palace brought out large banners, and ordered the Nine Divisions Music and the banners, canopies, and various skills of the temples in the capital to escort Xuanzang and the translated scriptures and images, as well as the eminent monks, to reside in the Ci'en Temple. In the first year of Xianqing, Emperor Gaozong also ordered the Left Minister Yu Zhining, the Attendant Xu Jingzong, the Chancellor Lai Ji, Li Yifu, Du Zhenglun, and the Vice Minister of the Yellow Gate Xue Yuanchao to jointly refine the scriptures determined by Xuanzang. The National Academy Doctor Fan Yi, the Crown Prince's Groom Guo Yu, and the Hongwen Pavilion Scholar Gao Ruosi and others assisted in the translation, completing seventy-five parts and presenting them to the Emperor. Later, because there were many people in the capital,
競來禮謁。元奘乃奏請逐靜翻譯。敕移于宣君山故玉華宮六年。卒時年五十六。歸葬于白鹿原。士女送葬者數萬人 按佛祖統紀。元年十一。月武皇后生皇子。神光滿室。賜名佛光王。逾月詔于奘法師寺。出家落髮。授歸戒。
龍朔元年。幸天宮寺。度僧二十人 按唐書高宗本紀。不載 按舊唐書高宗本紀。龍朔元年九月。幸天宮寺。是高祖潛龍時舊宅。上週歷殿宇。感愴久之。度僧二十人。
中宗嗣聖六年(即太后永昌元年)。五月己巳。白馬寺僧薛懷義。為新平道行軍總管。以系突厥 按唐書武后本紀云云。
嗣聖七年(即太后天授元年)。頒大云經于天下。令諸州各置大云寺 按唐書武后本紀。天授元年七月。頒大云經于天下 按舊唐書武后本紀。有沙門十人。偽撰大云經。表上之。盛言神皇受命之事。制頒于天下。令諸州各置大云寺。總度僧千人。
嗣聖十七年(即太后久視元年)。斂天下僧錢為佛祠大像。以張廷圭諫罷役 按唐書武后本紀。久視元年八月庚申。斂天下僧錢作大像 按張廷圭傳。武后稅天下浮屠錢。營佛祠于白司馬坂。作大像。廷圭諫以為。傾四海之財。殫萬民之力。窮山之木為塔。極冶之金為象。然猶有為之法。不足高也。填塞澗穴。覆壓蟲蟻。且巨億計工員窮
【現代漢語翻譯】 現代漢語譯本： 競相前來禮拜謁見。元奘於是上奏請求翻譯佛經。皇帝下令將他遷到宣君山的舊玉華宮，在那裡住了六年。去世時五十六歲，安葬在白鹿原。送葬的士人和婦女有數萬人。按照《佛祖統紀》記載，元年十一月，武皇后生下皇子，神光充滿整個房間，賜名佛光王（皇子的名字）。過了一個月，皇帝下詔在奘法師的寺廟，讓皇子出家落髮，授予歸戒（佛教的皈依戒律）。 龍朔元年，皇帝駕臨天宮寺，度化僧人二十人。按照《唐書·高宗本紀》記載，沒有相關記載。按照《舊唐書·高宗本紀》記載，龍朔元年九月，皇帝駕臨天宮寺，這裡是高祖潛龍時的舊宅。皇帝周遊各殿宇，感慨良久，度化僧人二十人。 中宗嗣聖六年（即太后永昌元年）五月己巳，白馬寺僧人薛懷義，擔任新平道行軍總管，用來牽制突厥（古代民族）。按照《唐書·武后本紀》記載，情況如此。 嗣聖七年（即太后天授元年），頒佈《大云經》（佛教經典）于天下，命令各州都設定大云寺。按照《唐書·武后本紀》記載，天授元年七月，頒佈《大云經》于天下。按照《舊唐書·武后本紀》記載，有沙門十人，偽造《大云經》，上表給朝廷，極力宣揚神皇（武則天）受命之事，皇帝下令頒佈于天下，命令各州都設定大云寺，總共度化僧人一千人。 嗣聖十七年（即太后久視元年），徵收天下僧人的錢財用來建造佛祠大像，因為張廷圭的勸諫而停止了這項工程。按照《唐書·武后本紀》記載，久視元年八月庚申，徵收天下僧人的錢財用來建造大像。按照《張廷圭傳》記載，武后徵收天下僧人的錢財，在白司馬坂建造佛祠，建造大像。張廷圭勸諫說，傾盡四海的財富，耗盡萬民的力量，用盡山上的樹木建造佛塔，用盡冶煉的金子建造佛像，然而這仍然是有為之法，不足以稱頌。填塞山澗洞穴，壓死蟲蟻，而且花費的工錢數以億計，工匠們也窮困潦倒。
【English Translation】 English version: They came in droves to pay their respects. Yuanzang then requested to translate the Buddhist scriptures. The emperor ordered him to move to the old Yuhua Palace on Xuanjun Mountain, where he resided for six years. He passed away at the age of fifty-six and was buried in Bailu Plain. Tens of thousands of scholars and women attended the funeral. According to the 'Comprehensive Records of the Buddha's Lineage,' in the eleventh month of the first year, Empress Wu gave birth to a prince, and divine light filled the room. He was named Prince Foguang (name of the prince). A month later, the emperor issued an edict at Dharma Master Zang's temple, allowing the prince to renounce his family, shave his head, and receive the precepts of refuge (Buddhist precepts of taking refuge). In the first year of Longshuo, the emperor visited Tiangong Temple and ordained twenty monks. According to the 'Tang Shu Gaozong Benji' (Annals of Emperor Gaozong of the Tang Dynasty), there is no such record. According to the 'Jiu Tang Shu Gaozong Benji' (Old Annals of Emperor Gaozong of the Tang Dynasty), in the ninth month of the first year of Longshuo, the emperor visited Tiangong Temple, which was the old residence of Gaozu during his time as a hidden dragon. The emperor toured the halls and pavilions, feeling emotional for a long time, and ordained twenty monks. In the sixth year of Sizheng of Zhongzong (i.e., the first year of Yongchang of the Empress Dowager), on the day of Ji-si in the fifth month, the monk Xue Huaiyi of Baima Temple was appointed as the General Commander of the Xinping Daoxing Army, to contain the Tujue (ancient ethnic group). According to the 'Tang Shu Wu Hou Benji' (Annals of Empress Wu of the Tang Dynasty), the situation was as described. In the seventh year of Sizheng (i.e., the first year of Tianshou of the Empress Dowager), the 'Great Cloud Sutra' (Buddhist scripture) was promulgated throughout the country, and orders were given for each prefecture to establish a Great Cloud Temple. According to the 'Tang Shu Wu Hou Benji,' in the seventh month of the first year of Tianshou, the 'Great Cloud Sutra' was promulgated throughout the country. According to the 'Jiu Tang Shu Wu Hou Benji,' there were ten monks who falsely wrote the 'Great Cloud Sutra' and presented it to the court, vigorously promoting the idea that the Divine Emperor (Wu Zetian) had received the mandate of heaven. The emperor ordered it to be promulgated throughout the country, and ordered each prefecture to establish a Great Cloud Temple, ordaining a total of one thousand monks. In the seventeenth year of Sizheng (i.e., the first year of Jiushi of the Empress Dowager), money was collected from monks throughout the country to build Buddhist shrines and large statues, but the project was stopped due to the remonstrance of Zhang Tinggui. According to the 'Tang Shu Wu Hou Benji,' on the day of Geng-shen in the eighth month of the first year of Jiushi, money was collected from monks throughout the country to build large statues. According to the 'Biography of Zhang Tinggui,' Empress Wu collected money from monks throughout the country to build Buddhist shrines on Baisima Slope and build large statues. Zhang Tinggui advised, 'Exhausting the wealth of the four seas, depleting the strength of the people, using up the trees on the mountains to build pagodas, and using up the gold from smelting to build statues, yet this is still contrived action, not worthy of praise. Filling up mountain streams and caves, crushing insects and ants, and the cost of labor is in the hundreds of millions, and the craftsmen are also impoverished.'
窶。驅役為勞。飢渴所致。疾疹方作。又僧尼乞丐自贍。而州縣督輸。星火迫切。鬻賣以充。非浮屠所謂隨喜者。今天下虛竭。蒼生雕弊。謂宣先邊境實府庫。養人力。后善之。召見長生殿。賞慰良厚。因是罷役。
景龍□年。盛興佛寺 按唐書中宗本紀。不載 按辛替否傳。景龍中。盛興佛寺。公私疲匱。替否上疏曰。今疆場危駭。倉廩空虛。卒輸不充。士賞不及。而大建寺宇。廣造第宅。伐木空山。不給棟樑。運土滿路。不充墻壁。所謂佛者。清凈慈悲。體道以濟物。不欲利以損人。不榮身以害教。今三時之月。掘山穿地。損命也。殫府虛帑。損人也。廣殿長廊。榮身也。損命則不慈悲。損人則不愛物。榮身則不清凈。寧佛者之心乎。昔夏為天子。二十餘世。而商受之。商二十餘世。而周受之。週三十餘世。而漢受之。由漢而後。歲代可知已。咸有道之長。無道之短。豈窮金玉修塔廟。享久長之祚乎。臣以為減雕琢之費。以赒不足。是有佛之德。息穿掘之苦。以全昆蟲。是有佛之仁。罷營構之直。以給邊垂。是有湯武之功。回不急之祿。以購廉清。是有唐虞之治。陛下緩其所急。急其所緩。親未來。疏見在。失真實。冀虛無。重俗人之所為。而輕天子之業。臣竊痛之。今出財依勢。避役亡命。類度為沙門。
【現代漢語翻譯】 現代漢語譯本：貧困的百姓，被驅使勞作，忍受飢渴，疾病纏身。更有僧尼乞丐需要自給自足，而州縣的賦稅催逼緊迫，只能靠變賣來充數，這並非佛教所說的『隨喜』。如今國家空虛，百姓困苦，認為先充實邊境，充盈府庫，養足人力，才是上策。皇帝在長生殿召見，給予豐厚的賞賜和慰問，因此停止了勞役。
景龍年間，大興佛寺（按唐書中宗本紀沒有記載此事）。按辛替否的傳記記載，景龍年間，大興佛寺，公私都感到疲憊睏乏。辛替否上疏說：『如今邊境局勢危急，糧倉空虛，士兵的供給不足，將士的賞賜也無法到位，卻大興土木建造寺廟，廣泛建造宅邸，砍伐山上的樹木，卻不夠做棟樑，運送泥土堆滿道路，卻不夠砌墻。所謂的佛，是清凈慈悲的，以道來濟世救物，不希望爲了利益而損害他人，不爲了自身榮耀而危害教義。如今在三個農忙的月份，挖掘山地，損害生命，耗盡國庫，損害百姓，建造廣闊的殿堂長廊，是爲了自身榮耀。損害生命就不是慈悲，損害百姓就不是愛物，爲了自身榮耀就不是清凈。這難道是佛的心意嗎？從前夏朝作為天子，傳了二十多世，被商朝取代。商朝傳了二十多世，被周朝取代。周朝傳了三十多世，被漢朝取代。從漢朝以後，年代世系都可以考證了。他們都有行善的長處，也有無道的短處。難道靠窮盡金玉來修建佛塔寺廟，就能享有長久的福祚嗎？我認為減少雕琢的費用，用來賙濟不足的人，這就是佛的德行。停止挖掘的痛苦，用來保全昆蟲的生命，這就是佛的仁慈。停止營建的費用，用來供給邊境，這就是商湯周武的功勞。收回不緊急的俸祿，用來購買廉潔清正的人才，這就是唐堯虞舜的治理。陛下您放緩緊急的事情，加緊不緊急的事情，親近未來，疏遠現在，失去真實，寄希望于虛無，看重世俗之人的所作所為，而輕視天子的事業，我私下感到痛心。如今有人爲了出錢依附權勢，爲了逃避勞役而喪命，都想通過出家來當和尚。』
【English Translation】 English version: Impoverished people were driven to labor, enduring hunger and thirst, and afflicted with diseases. Moreover, monks, nuns, and beggars needed to support themselves, while the state and county officials pressed for taxes, forcing them to sell their possessions to make ends meet, which was not what Buddhism meant by 'giving with joy' (Sui Xi). Now the country is depleted, and the people are suffering. It is believed that first enriching the borders, filling the treasuries, and nourishing the people's strength is the best policy. The emperor summoned him to the Changsheng Hall (Hall of Longevity), bestowing generous rewards and consolations, and therefore stopped the corvée labor.
During the Jinglong era, Buddhist temples were built on a grand scale (according to the Tang Shu Zhongzong Benji (Annals of Emperor Zhongzong of Tang), this is not recorded). According to the biography of Xin Tifou, during the Jinglong era, Buddhist temples were built on a grand scale, causing both the government and the people to feel exhausted and impoverished. Xin Tifou submitted a memorial, saying: 'Now the border situation is critical, the granaries are empty, the soldiers' supplies are insufficient, and the officers' rewards cannot be delivered, yet you are building temples on a grand scale and constructing residences extensively, cutting down trees on the mountains, which are not enough for beams, and transporting soil to fill the roads, which is not enough for walls. The so-called Buddha is pure, compassionate, and uses the Dao (the Way) to save the world and help people, not wanting to harm others for the sake of profit, and not glorifying oneself at the expense of the teachings. Now, in the three busy months of farming, digging mountains and harming lives, exhausting the national treasury and harming the people, building vast halls and long corridors, is for self-glorification. Harming lives is not compassion, harming the people is not love for things, and glorifying oneself is not purity. Is this the heart of the Buddha? In the past, the Xia dynasty, as the Son of Heaven, lasted for more than twenty generations, and was replaced by the Shang dynasty. The Shang dynasty lasted for more than twenty generations, and was replaced by the Zhou dynasty. The Zhou dynasty lasted for more than thirty generations, and was replaced by the Han dynasty. From the Han dynasty onwards, the years and generations can be verified. They all had the strengths of doing good and the shortcomings of being without the Way. Can they enjoy long-lasting blessings by exhausting gold and jade to build pagodas and temples? I believe that reducing the cost of carving and decoration to help those in need is the virtue of the Buddha. Stopping the suffering of digging to preserve the lives of insects is the benevolence of the Buddha. Stopping the cost of construction to supply the borders is the merit of Tang and Wu (referring to King Tang of Shang and King Wu of Zhou). Recalling the non-urgent salaries to purchase honest and upright talents is the governance of Tang and Yu (referring to Emperor Yao and Emperor Shun). Your Majesty, you are slowing down urgent matters and speeding up non-urgent matters, being close to the future and distant from the present, losing the real and hoping for the illusory, valuing the actions of worldly people and belittling the affairs of the Son of Heaven. I privately feel pained by this. Now, some people want to spend money to rely on power, and some people want to risk their lives to escape corvée labor, and they all want to become monks through ordination.'
其未度者。窮民善人耳。㧞親樹知。豈離朋黨。畜妻養孥。非無私愛。是致人毀道。非廣道求人也。陛下常欲填池塹。捐苑囿。以賑貧人。今天下之寺無數。一寺當陛下一宮壯麗。用度尚或過之。十分天下之財。而佛有七八。陛下何有之矣。雖役不食之人。不衣之士。猶尚不給。況必待天生地養。威動雨潤。而後得之乎。臣聞國無九年之儲。曰非其國。今計倉廩。度府庫。百僚共給。萬事用度。臣恐不能卒歲。假如兵旱相乘。則沙門不能擐甲冑。寺塔不足禳饑饉矣。帝不省。
睿宗先天元年。西天沙門婆羅。請然燈供佛。帝臨觀燈輪 按唐書睿宗本紀。不載 按佛祖統紀。睿宗先天元年。西天沙門婆羅。請然燈供佛。帝御延熹門。臨觀燈輪。高二十丈。點金銀燈五百盞。望之若華樹元宗開元二年。詔檢責天下僧尼 按唐書元宗本紀。不載 按姚崇傳。元宗時。崇封梁國公。遷紫微令。中宗時。近戚奏度僧尼。溫戶強丁。因避賦役。至是崇建言。佛不在外。悟之於心。行事利益。使蒼生安穩。是謂佛理。烏用奸人。以汩真教。帝善之。詔天下汰僧。偽濫發而農者二萬餘人 按舊唐書。元宗本紀。開元二年春正月丙寅。紫微令姚崇上言。請檢責天下僧尼。以偽濫還俗者。二萬餘人。
肅宗至德元載。詔沙門。
【現代漢語翻譯】 現代漢語譯本 那些尚未被度化的人，不過是貧窮的百姓和善良的人罷了。他們互相提拔親近，結黨營私，怎麼能脫離朋黨呢？他們蓄養妻子兒女，不可能沒有私人的愛。這樣做只會導致人們詆譭佛道，而不是廣開佛道來接引眾人。陛下您常常想要填平池塘溝壑，捐出園林，來賑濟貧困的人。現在天下的寺廟無數，一座寺廟就相當於陛下您的一座宮殿那樣壯麗，花費的用度甚至超過了宮殿。天下的財富十分，佛門就佔了七八分，陛下您還剩下什麼呢？即使是役使那些不吃飯的人，不穿衣的人，都還不夠供給，更何況一定要等待上天產生地裡長養，靠天威震動降雨滋潤，然後才能得到供給呢？我聽說一個國家如果沒有九年的儲備，就不能稱之為國家。現在計算倉庫里的糧食，估量府庫里的財物，百官共同供給，萬事都要用度，我恐怕不能夠維持到年底。假如遇到兵災和旱災同時發生，那麼沙門（指僧人）不能穿戴盔甲，寺廟寶塔也不能解除飢餓啊。』皇帝沒有采納他的意見。
睿宗先天元年，西天來的沙門婆羅（Bāluó，指來自西方的僧人）請求燃燈供佛。皇帝親自觀看燈輪。（按《唐書·睿宗本紀》沒有記載此事）（按《佛祖統紀》記載，睿宗先天元年，西天沙門婆羅請求燃燈供佛，皇帝在延熹門親自觀看燈輪，高達二十丈，點綴著五百盞金銀燈，遠遠望去就像一棵華麗的樹）元宗開元二年，下詔檢查天下的僧尼。（按《唐書·元宗本紀》沒有記載此事）（按《姚崇傳》記載，元宗時期，姚崇被封為梁國公，升任紫微令。中宗時期，皇親國戚奏請度化僧尼，很多百姓爲了逃避賦稅徭役而冒充僧尼。因此姚崇進言說，佛不在外，而在於內心的領悟。行事要利益百姓，使百姓安穩，這才是佛理。為什麼要用奸詐的人來擾亂真正的佛教呢？皇帝認為他說得對，於是下詔在全國範圍內整頓僧尼，將兩萬多名冒充僧尼的百姓遣返回鄉務農）
肅宗至德元年，下詔給沙門（指僧人）。
【English Translation】 English version Those who have not yet been delivered are merely poor people and good people. They promote and favor each other, forming cliques for personal gain. How can they be free from partisanship? They raise wives and children, and it is impossible for them to be without selfish love. This only leads people to slander the Dharma, rather than broadly seeking to guide others to it. Your Majesty often wishes to fill ponds and ditches, and donate gardens and parks to relieve the poor. Now, there are countless temples in the land. One temple is as magnificent as one of Your Majesty's palaces, and its expenses may even exceed those of the palace. Of the wealth of the land, the Buddhist community possesses seven or eight parts. What is left for Your Majesty? Even employing those who do not eat or wear clothes is still not enough to provide for them. How much more must we wait for heaven to produce and earth to nurture, relying on the awe-inspiring power of heaven to move and rain to moisten, before we can obtain sustenance? I have heard that a country without nine years of reserves cannot be called a country. Now, calculating the grain in the granaries and estimating the wealth in the treasuries, with all officials sharing the burden and all affairs requiring expenditure, I fear that we will not be able to make it to the end of the year. If we encounter both war and drought, then the Shamen (monks) cannot wear armor, and the temples and pagodas will not be enough to relieve famine.' The Emperor did not heed his advice.
In the first year of Ruizong's Xiantian reign, the Shamen (Śrāmaṇa, a renunciate or ascetic) Poluo (Bāluó, referring to a monk from the West) from the Western Regions requested to light lamps to make offerings to the Buddha. The Emperor personally observed the lamp wheels. (According to the 'Tang Shu·Ruizong Benji,' this event is not recorded.) (According to the 'Fo Zu Tong Ji,' in the first year of Ruizong's Xiantian reign, the Shamen Poluo from the Western Regions requested to light lamps to make offerings to the Buddha. The Emperor observed the lamp wheels at Yanxi Gate, which were twenty zhang high and adorned with five hundred gold and silver lamps, appearing like a magnificent tree from afar.) In the second year of Xuanzong's Kaiyuan reign, an edict was issued to inspect the monks and nuns throughout the land. (According to the 'Tang Shu·Xuanzong Benji,' this event is not recorded.) (According to the 'Yao Chong Zhuan,' during Xuanzong's reign, Yao Chong was enfeoffed as Duke of Liang and promoted to Zǐwēi Ling. During Zhongzong's reign, imperial relatives requested to ordain monks and nuns, and many people pretended to be monks and nuns to avoid taxes and corvée labor. Therefore, Yao Chong advised that the Buddha is not external but within the heart. Actions should benefit the people and bring them peace, and this is the principle of Buddhism. Why use deceitful people to disturb the true teachings? The Emperor agreed with him and issued an edict to rectify the monks and nuns throughout the land, returning more than 20,000 people who had falsely claimed to be monks and nuns to their villages to farm.)
In the first year of Suzong's Zhide reign, an edict was issued to the Shamen (monks).
諷頌祈福 按唐書肅宗本紀。不載 按佛祖統紀。肅宗至德元載。帝在靈武。以軍需不足。宰相裴冕請鬻僧道度牒。謂之香水錢。時寇難方盛。或勸帝宣憑佛祐。詔沙門百人。入行宮朝夕諷唄。帝一夕夢沙門身金色。誦寶勝如來。以問左右。或對曰。賀蘭白草谷。有新羅僧無漏。常誦此名。召見行在。既而不空至。遂並留之。托以祈福。
上元二年。皇后以帝不康。刺血寫佛經。百僚復于佛寺。齋僧 按唐書肅宗本紀。不載 按舊唐書肅宗本紀。上元二年正月甲午。上不康。皇后張氏。刺血寫佛經。九月上不康。百僚于佛寺齋僧。
□□□年。以南陽為國師 按唐書肅宗本紀。不載 按學佛老訓。唐肅宗。志慕禪宗。禮南陽。為國師。晨夕問道。
代宗永泰元年九月。命百官。觀浮影象于光順門。復敕于資聖西明二寺。講仁王佛經。閏十月。斂民貲。作浮圖供 按唐書代宗本紀。永泰元年九月庚寅。命百官觀浮影象于光順門。閏十月癸丑。斂民貲。作浮圖供 按王縉傳。縉素奉佛。不茹葷食肉。晚節亢謹。妻死以道政里第。為佛祠。諸道節度觀察使來朝。必邀至其所。諷令出財佐營作。初代宗喜祠祀。而未重浮屠法。每從容問所以然。縉與元載盛陳福業報應。帝意向之由。是禁中祀佛。諷唄齋薰。
【現代漢語翻譯】 現代漢語譯本 諷誦祈福：根據《唐書·肅宗本紀》，沒有記載此事。根據《佛祖統紀》，肅宗至德元年，皇帝在靈武，因為軍需不足，宰相裴冕請求出售僧道度牒，稱之為『香水錢』。當時戰亂正盛，有人勸皇帝宣揚憑藉佛的庇佑，詔令沙門百人，進入行宮早晚諷誦經文。皇帝一夜夢見沙門身金色，誦唸寶勝如來（Ratnasambhava），詢問左右，有人回答說：『賀蘭白草谷，有新羅僧人無漏，常常誦唸這個名號。』於是召見他到行在。不久不空（Amoghavajra）也到了，於是都留下他們，託名祈福。 上元二年：皇后因為皇帝身體不適，刺血書寫佛經，百官又在佛寺齋僧。根據《唐書·肅宗本紀》，沒有記載此事。根據《舊唐書·肅宗本紀》，上元二年正月甲午，皇帝身體不適，皇后張氏刺血書寫佛經。九月皇帝身體不適，百官在佛寺齋僧。 □□□年：以南陽慧忠（Nanyang Huizhong）為國師。根據《唐書·肅宗本紀》，沒有記載此事。根據《學佛老訓》，唐肅宗志向禪宗，禮敬南陽慧忠為國師，早晚問道。 代宗永泰元年九月：命令百官在光順門觀看浮動佛像，又敕令在資聖寺、西明寺講《仁王護國般若波羅蜜多經》。閏十月，斂取百姓的錢財，製作浮圖供養。根據《唐書·代宗本紀》，永泰元年九月庚寅，命令百官在光順門觀看浮動佛像。閏十月癸丑，斂取百姓的錢財，製作浮圖供養。根據《王縉傳》，王縉一向信奉佛教，不吃葷腥。晚年更加恭敬謹慎，妻子去世后，將道政里的住宅改為佛寺。各道節度觀察使來朝，必定邀請他們到那裡，勸說他們出錢佐助營建。起初代宗喜歡祭祀，但還不重視佛教。常常從容地詢問其中的道理，王縉與元載極力陳述福業報應，皇帝的心意因此傾向於佛教。於是宮中祭祀佛，諷誦經文，齋戒薰香。
【English Translation】 English version Chanting and Praying for Blessings: According to the 'Annals of Emperor Suzong of Tang' in the 'Book of Tang', there is no record of this. According to the 'Comprehensive Record of Buddhas and Patriarchs', in the first year of the Zhide era of Emperor Suzong, the emperor was in Lingwu. Because of insufficient military supplies, Chancellor Pei Mian requested to sell ordination certificates for monks and Taoists, calling it 'incense money'. At that time, the war was raging, and someone advised the emperor to proclaim reliance on the Buddha's blessings, so he ordered a hundred monks to enter the palace to chant scriptures morning and evening. One night, the emperor dreamed of a monk with a golden body, reciting the name of Ratnasambhava (寶勝如來), and asked his attendants about it. Someone replied: 'In Baicao Valley of Helan, there is a Silla monk named Wulou (無漏) who often recites this name.' So he summoned him to the imperial residence. Soon Amoghavajra (不空) also arrived, so they were both kept, ostensibly to pray for blessings. Second Year of Shangyuan: The empress, because the emperor was unwell, pricked her finger to write Buddhist scriptures in blood, and the officials also held a vegetarian feast for monks in Buddhist temples. According to the 'Annals of Emperor Suzong of Tang' in the 'Book of Tang', there is no record of this. According to the 'Old Book of Tang, Annals of Emperor Suzong', on the Jiawu day of the first month of the second year of Shangyuan, the emperor was unwell, and Empress Zhang wrote Buddhist scriptures in blood. In the ninth month, the emperor was unwell, and the officials held a vegetarian feast for monks in Buddhist temples. Year □□□: Appointed Nanyang Huizhong (南陽慧忠) as the National Preceptor. According to the 'Annals of Emperor Suzong of Tang' in the 'Book of Tang', there is no record of this. According to 'Teachings on Learning from Buddhism and Taoism', Emperor Suzong of Tang aspired to Zen Buddhism and revered Nanyang Huizhong as the National Preceptor, asking him about the Way morning and evening. First Year of Yongtai of Emperor Daizong, Ninth Month: Ordered the officials to view the floating Buddha images at Guangshun Gate, and also ordered the 'Renwang Huguo Bore Bolomido Jing' (仁王護國般若波羅蜜多經) to be lectured at Zisheng Temple and Ximing Temple. In the intercalary tenth month, collected money from the people to make stupa offerings. According to the 'Annals of Emperor Daizong of Tang' in the 'Book of Tang', on the Gengyin day of the ninth month of the first year of Yongtai, the officials were ordered to view the floating Buddha images at Guangshun Gate. On the Guichou day of the intercalary tenth month, money was collected from the people to make stupa offerings. According to the 'Biography of Wang Jin', Wang Jin had always been a devout Buddhist and did not eat meat. In his later years, he became even more respectful and cautious. After his wife died, he converted his residence in Daozheng Lane into a Buddhist temple. When the Jiedushi (節度使) and observers of various circuits came to court, he would definitely invite them there and persuade them to donate money to help with the construction. Initially, Emperor Daizong liked sacrifices, but he did not yet value Buddhism. He often asked about the reasons for it in a leisurely manner, and Wang Jin and Yuan Zai vigorously explained the retribution of blessings and karma, so the emperor's mind inclined towards Buddhism. Therefore, the palace worshipped the Buddha, chanted scriptures, observed vegetarianism, and burned incense.
號內道場。引內沙門日百餘。饌供珍滋。出入乘廄馬。度支具廩給。或夷狄入寇。必合衆沙門誦護國仁王經為禳厭。幸其去則橫加錫與。不知紀極。胡人官至卿監封國公者。著籍禁省。勢傾公王。群居賴寵。更相陵奪。凡京畿上田美產。多歸浮屠。雖藏奸宿亂。踵相逮。而帝終不悟。詔天下官司。不得棰辱僧尼。初五臺山祠鑄銅為瓦。金涂之。費億萬計。縉給中書符。遣浮屠數十輩。行州縣。斂丐貲貨。縉為上言國家慶祚靈長。福報所馮。雖時多難。無足道者。祿山思明。毒亂文煽。而皆有子禍。僕固懷恩。臨亂而踣。西戎內寇。未及擊輒去。非人事也。故帝信愈篤。七月望日。宮中造盂蘭盆。綴飾镠琲。設高祖以下七聖位。幡節衣冠皆具。各以帝號識其幡。自禁內分詣道佛祠。鐃吹鼓舞。奔走相屬。是日立仗。百官班光順門。奉迎導從。歲以為常。群臣承風。皆言生死報應。故人事置而不修。大曆政刑。日以堙陵。由縉與元載杜鴻漸倡之也 按舊唐書代宗本紀。永泰元年九月。內出仁王佛經兩輿。付資聖西明二佛寺。置百尺高座講之。及奴虜寇逼京畿。方罷講。冬十月己未。復講仁王佛經于資聖寺。
大曆三年。詔杭州僧惠崇。內賜紫袈裟 按唐書代宗本紀。不載 按代宗實錄云云。
大曆四年。帝建
【現代漢語翻譯】 現代漢語譯本： 號內道場（寺廟）。招引寺內的沙門（出家修道的人）每日百餘人，用珍貴的食物供養他們。他們出入乘坐官府的馬匹，國家財政供給他們充足的物資。有時夷狄（古代對周邊少數民族的稱呼）入侵，一定集合眾多的沙門誦讀《護國仁王經》來祈禱消除災禍。僥倖敵人退去，就隨意賞賜他們財物，沒有節制。胡人（古代對北方少數民族的稱呼）做官做到卿監（官名），被封為國公的，登記在禁省（皇宮），權勢超過了公王。他們聚居在一起，依靠皇帝的寵幸，互相侵奪。凡是京城附近的肥沃良田，大多歸了僧侶。即使他們藏匿奸邪，屢次發生作亂的事情，皇帝始終不醒悟。下詔給天下官府，不得鞭打侮辱僧尼。當初在五臺山建造寺廟，用銅鑄造瓦片，用金塗飾，花費了億萬錢。縉（指元縉）讓中書省發出符牒，派遣幾十個僧侶，到各州縣去化緣乞討錢財。縉向上進言說，國家慶典長久，福報所依靠的，即使時常多難，也不值得一提。祿山（安祿山）思明（史思明）的叛亂，毒害百姓，煽動叛亂，但都有兒子作亂。僕固懷恩（唐朝將領），面臨叛亂而倒下。西戎（古代對西方少數民族的稱呼）入侵，還沒來得及攻打就退去了，這不是人事所能做到的。所以皇帝更加篤信佛教。七月十五日，宮中製作盂蘭盆（佛教節日），用琉璃珠玉裝飾，設定高祖（唐高祖）以下七位皇帝的牌位，幡旗、服裝、官帽都具備，各自用皇帝的謚號標識在幡旗上。從皇宮內分送到道觀和佛寺，敲鑼打鼓，奔走相連。這天設立儀仗隊，百官排列在光順門，奉迎引導，每年都這樣。群臣迎合皇帝的心意，都說生死有報應，所以人事方面的事情被擱置而不去治理。大曆年間的政治刑法，一天比一天衰敗，這是由元縉和元載、杜鴻漸倡導的。按照《舊唐書·代宗本紀》記載，永泰元年九月，宮中拿出《仁王護國般若波羅蜜多經》兩輛車，交給資聖寺和西明寺，設定百尺高座講解。等到奴虜（指吐蕃）入侵逼近京城，才停止講解。冬季十月己未，又在資聖寺講解《仁王護國般若波羅蜜多經》。 大曆三年，皇帝下詔給杭州僧人惠崇，賞賜紫袈裟。按照《唐書·代宗本紀》記載，沒有記載這件事。按照《代宗實錄》記載，是這樣的。 大曆四年，皇帝建造。
【English Translation】 English version: Within the imperial grounds were established monasteries (daochang). Over a hundred shamen (monks) were invited daily, and provided with exquisite delicacies. They traveled in and out on imperial horses, and the national treasury supplied them generously. Whenever Yi Di (non-Han Chinese peoples) invaded, all the shamen would be gathered to recite the Humane Kings Sutra (Hogoku Ninno Sutra) to pray for the suppression of the calamity. If, by chance, the enemy retreated, they would be rewarded lavishly without restraint. Hu (non-Han Chinese) officials rose to the ranks of ministers and supervisors, and those enfeoffed as dukes were registered in the forbidden palace, wielding power that overshadowed even princes and kings. They lived together, relying on the emperor's favor, and competed with each other for dominance. The fertile and productive lands near the capital mostly fell into the hands of the Buddhist clergy. Even when they harbored treachery and instigated rebellions, one after another, the emperor remained unenlightened. He issued an edict to all government offices, forbidding them from flogging or humiliating monks and nuns. Initially, at the temple on Mount Wutai (Mount Godai), copper tiles were cast and gilded, costing hundreds of millions of coins. Jin (referring to Yuan Jin) had the Zhongshu Sheng (Secretariat) issue a decree, dispatching dozens of monks to travel to various prefectures and counties to beg for alms. Jin submitted a memorial, saying that the nation's celebrations were long-lasting, and its blessings were relied upon. Even though there were often many difficulties, they were not worth mentioning. The rebellions of Lushan (An Lushan) and Siming (Shi Siming) poisoned the people and incited rebellion, but they both had sons who rebelled. Pugu Huaien (Pugu Huaien, a Tang general) faced rebellion and fell. The invasion of the Xi Rong (western barbarians) retreated before they could even attack, which was not something that human effort could achieve. Therefore, the emperor's faith in Buddhism became even stronger. On the fifteenth day of the seventh month, the Ullambana (Buddhist festival) was made in the palace, decorated with lapis lazuli and jade, and the memorial tablets of the seven emperors from Gaozu (Emperor Gaozu of Tang) onwards were set up. Banners, clothing, and official hats were all prepared, each marked with the emperor's posthumous title on the banner. They were distributed from the palace to Taoist temples and Buddhist monasteries, with gongs and drums played, and people running back and forth. On this day, honor guards were established, and officials lined up at Guangshun Gate to welcome and guide the procession, as was done every year. The ministers catered to the emperor's wishes, all saying that there was retribution for life and death, so human affairs were put aside and not governed. The politics and laws of the Dali era declined day by day, which was advocated by Yuan Jin, Yuan Zai, and Du Hongjian. According to the Old Book of Tang, Annals of Emperor Daizong, in the ninth month of the first year of Yongtai, two carts of the Humane Kings Sutra were taken out of the palace and given to Zisheng Temple and Ximing Temple, where a hundred-foot-high seat was set up to lecture on it. When the Nulu (referring to the Tibetans) invaded and approached the capital, the lectures were stopped. In the winter, on the jiwei day of the tenth month, the Humane Kings Sutra was lectured on again at Zisheng Temple. In the third year of Dali, the emperor issued an edict to the Hangzhou monk Huichong, bestowing a purple kasaya (robe). According to the Book of Tang, Annals of Emperor Daizong, there is no record of this. According to the Veritable Records of Emperor Daizong, it was like this. In the fourth year of Dali, the emperor built.
道場。惑佛光現 按唐書代宗本紀。不載 按佛祖統紀。代宗大曆四年。帝于大明宮。建道場。感佛光現。諸王公主。近侍諸臣。並睹光相。自子夜至雞鳴。宰相裴冕上表稱賀。
大曆九年。敕建七級浮圖于牛首山 按唐書代宗本紀。不載 按佛祖統紀。大曆九年。帝夢建康牛首山。辟支佛來見。敕太子詹事古侁。于山中。建七級浮圖。
□□□年。詔僧徒入內道場。禮萬佛山 按唐書代宗本紀。不載 按杜陽雜編。代宗崇奉釋氏。每舂百品香。和銀粉以涂佛室。遇新羅國獻五彩氍毹。制度巧麗。亦冠絕一時。每方寸之內。即有歌舞伎樂列國山川之象。忽微風入室。其上覆有蜂蝶動搖燕雀飛舞。俯而視之。莫辨真假。又獻萬佛山可高一丈。因置山于佛室。以氍毹藉其地焉。萬佛山則雕沉檀。珠玉以成之。其佛之形大者或逾寸。小者七八分。其佛之首。有如黍米者。有如半菽者。其眉目口耳。螺髻毫相。無不悉具。而更鏤金玉水精為幡蓋。流蘇庵羅薝蔔等樹構百瑤。為樓閣臺殿其。狀雖微。而勢若飛動。又前有行道僧徒。不啻千數。下有紫金鐘。徑闊三寸。上以龜口銜之。每擊其鐘。則行道之僧。禮首至地。其中隱隱。謂之梵音。蓋關戾在乎鐘也。其山雖以萬佛為名。其數則不可勝紀。上因置九光扇于巖巘
【現代漢語翻譯】 現代漢語譯本
道場。感佛光顯現：根據《唐書·代宗本紀》，沒有記載。根據《佛祖統紀》，代宗大曆四年，皇帝在大明宮建立道場，感應到佛光顯現。諸位王爺公主、近侍大臣都親眼目睹了佛光瑞相，從子夜到雞鳴時分。宰相裴冕上表稱賀。 大曆九年。敕令在牛首山建造七級浮屠：根據《唐書·代宗本紀》，沒有記載。根據《佛祖統紀》，大曆九年，皇帝夢見建康牛首山的辟支佛前來拜見。於是敕令太子詹事古侁在山中建造七級浮屠。 某年。詔令僧徒進入內道場，禮拜萬佛山：根據《唐書·代宗本紀》，沒有記載。根據《杜陽雜編》，代宗崇信佛教，每次都將百種香料與銀粉混合，用來塗抹佛室。恰逢新羅國進獻五彩氍毹，其制度精巧華麗，堪稱一時之絕。每方寸之內，都有歌舞伎樂、列國山川的景象。忽然一陣微風吹入室內，氍毹上的蜂蝶動搖，燕雀飛舞，俯身細看，難以分辨真假。又進獻萬佛山，高約一丈。於是將萬佛山放置在佛室中，用氍毹鋪墊在山下。萬佛山是用沉香、檀香、珠玉製成。佛像的形狀，大的超過一寸，小的七八分。佛像的頭部，有的像黍米，有的像半顆豆子。眉毛、眼睛、嘴巴、耳朵、螺髻、毫相，無不具備。而且還雕刻金玉水精製作幡蓋。用流蘇、庵羅、薝蔔等樹木構建百種瑤玉，作為樓閣臺殿。其形狀雖然微小，但氣勢卻像要飛動一般。前面還有行道的僧徒，不止千數。下面有紫金鐘，直徑三寸，上面用龜口銜著。每次敲擊鐘，行道的僧人就禮拜叩首至地。其中隱隱約約，被稱為梵音，關鍵在於鐘。這座山雖然以萬佛為名，但佛像的數量卻數不勝數。皇帝於是將九光扇放置在巖石山峰上。
【English Translation】 English version
At the Daocheng (Buddhist ritual site), the Buddha's light manifested: According to the 'Annals of Emperor Daizong' in the 'Book of Tang', there is no record of this. According to the 'Comprehensive Records of Buddhas and Patriarchs', in the fourth year of the Da Li era of Emperor Daizong, the emperor established a Daocheng (Buddhist ritual site) in the Daming Palace, and sensed the manifestation of the Buddha's light. The princes, princesses, close ministers, and other officials all witnessed the auspicious appearance of the light, from midnight until the crowing of the rooster. The Prime Minister Pei Mian submitted a memorial to congratulate the emperor. In the ninth year of the Da Li era, an imperial edict was issued to build a seven-story pagoda on Mount Niushou (Ox Head Mountain): According to the 'Annals of Emperor Daizong' in the 'Book of Tang', there is no record of this. According to the 'Comprehensive Records of Buddhas and Patriarchs', in the ninth year of the Da Li era, the emperor dreamed that a Pratyekabuddha (Solitary Buddha) from Mount Niushou (Ox Head Mountain) in Jiankang came to visit him. Therefore, he ordered Gu Shen, the Crown Prince's Chamberlain, to build a seven-story pagoda in the mountain. In a certain year, an imperial edict was issued to summon monks to enter the inner Daocheng (Buddhist ritual site) to worship the Wanfushan (Ten Thousand Buddhas Mountain): According to the 'Annals of Emperor Daizong' in the 'Book of Tang', there is no record of this. According to the 'Miscellaneous Records of Duyang', Emperor Daizong revered Buddhism, and each time he would mix a hundred kinds of incense with silver powder to paint the Buddha's chamber. It happened that the Kingdom of Silla presented a colorful rug, whose system was exquisite and gorgeous, and it was the best of its time. Within each square inch, there were scenes of singing, dancing, music, and the mountains and rivers of various countries. Suddenly, a breeze entered the room, and the bees and butterflies on the rug moved, and the swallows flew. Looking down at it, it was difficult to distinguish between the real and the fake. They also presented Wanfushan (Ten Thousand Buddhas Mountain), which was about one zhang (approximately 10 feet) high. Therefore, Wanfushan (Ten Thousand Buddhas Mountain) was placed in the Buddha's chamber, with the rug laid underneath the mountain. Wanfushan (Ten Thousand Buddhas Mountain) was made of agarwood, sandalwood, pearls, and jade. The shapes of the Buddhas, the larger ones were more than an inch, and the smaller ones were seven or eight fen (a unit of length). The heads of the Buddhas, some were like millet, and some were like half a bean. The eyebrows, eyes, mouth, ears, spiral hair knots, and urna (a mark of enlightenment), were all complete. Moreover, gold, jade, and crystal were carved to make banners and canopies. Tassels, amra (mango tree), champak (a type of flower) and other trees were used to construct hundreds of yao jade, as pavilions and terraces. Although the shapes were small, the momentum was like flying. In front, there were also monks walking the path, no less than a thousand. Below, there was a purple-gold bell, three inches in diameter, with a turtle's mouth holding it. Each time the bell was struck, the monks walking the path would bow their heads to the ground. The faint sound within was called the Brahma sound, and the key was in the bell. Although the mountain was named Wanfushan (Ten Thousand Buddhas Mountain), the number of Buddhas was countless. The emperor then placed nine light fans on the rocky peaks.
間。四月八日。召兩眾僧徒。入內道場。禮萬佛山。是時觀者嘆非人工。及睹九色光于殿中。咸謂之佛光。即九光扇也。由是。上令三藏僧不空。念天竺密語千口而退。
德宗建中元年。秋七月丁丑。罷內出盂蘭盆。不命僧為內道場 按唐書德宗本紀。不載 按舊唐書德宗本紀云云。
興元元年。迎法照法師。入禁中。教宮人唸佛及五會 按唐書德宗本紀。不載 按佛祖統紀。德宗興元元年。法照法師。于并州。行五會教人唸佛。帝于中宮。常聞東北方有唸佛聲。遣使尋至太原。果見師勸化之盛。乃迎入禁中。教宮人唸佛亦及五會。
貞元三年。宇文炫奏。以鄉落廢寺。為學舍材。敕以侵毀三寶罪之 按唐書德宗本紀。不載 按佛祖統紀。貞元三年。京兆尹宇文炫奏。乞以鄉落廢寺。為學舍材。敕曰。奉佛之宮。轉為儒館。此侵毀三寶之漸。罪在不宥。炫慚懼。即日自解歸。
貞元六年。詔送佛骨。還無憂王寺 按唐書德宗本紀。不載 按舊唐書德宗本紀。貞元六年二月。岐州無憂王寺。有佛指骨寸餘。先取來禁中供養。乙亥詔送還本寺。
貞元十三年。以霍仙鳴病。令于諸寺齋僧 按唐書德宗本紀。不載 按舊唐書德宗本紀。貞元十三年秋七月己丑右神䇿中尉霍仙鳴病。賜馬十匹。
【現代漢語翻譯】 現代漢語譯本：
（貞元）年間，四月八日，（德宗）召集兩類僧人進入內道場，禮拜萬佛山。當時觀看的人都驚歎不是人工所能建造的。並且看到殿中有九色光芒，都認為是佛光，實際上是九光扇。因此，皇上下令三藏僧人不空，唸誦天竺密語一千遍才退下。 德宗建中元年，秋季七月丁丑日，停止了宮內舉行的盂蘭盆會，也不再命令僧人為內道場服務。（按：《唐書·德宗本紀》沒有記載此事。按：《舊唐書·德宗本紀》有相關記載） 興元元年，（德宗）迎接法照法師進入皇宮，教導宮人唸佛以及五會念佛。（按：《唐書·德宗本紀》沒有記載此事。按：《佛祖統紀》記載，德宗興元元年，法照法師在并州推行五會念佛，教人唸佛。皇帝在中宮經常聽到東北方有唸佛的聲音，派遣使者尋找到了太原，果然見到法師勸化之盛況，於是迎接他進入皇宮，教導宮人唸佛以及五會念佛。） 貞元三年，宇文炫上奏，請求將鄉下的廢棄寺廟作為學校的建材。皇帝下令，認為這是侵毀三寶（指佛、法、僧）的行為，要治他的罪。（按：《唐書·德宗本紀》沒有記載此事。按：《佛祖統紀》記載，貞元三年，京兆尹宇文炫上奏，請求將鄉下的廢棄寺廟作為學校的建材。皇帝下令說：『將供奉佛的宮殿轉變為儒生的學館，這是侵毀三寶的開端，罪不可赦。』宇文炫慚愧恐懼，當天就辭職回家了。） 貞元六年，皇帝下詔將佛骨送還無憂王寺（Ashoka Temple）。（按：《唐書·德宗本紀》沒有記載此事。按：《舊唐書·德宗本紀》記載，貞元六年二月，岐州無憂王寺有一寸多長的佛指骨，先取來在宮中供養，乙亥日下詔送還本寺。） 貞元十三年，因為霍仙鳴（Huo Xianming）生病，皇帝下令在各寺廟齋僧。（按：《唐書·德宗本紀》沒有記載此事。按：《舊唐書·德宗本紀》記載，貞元十三年秋季七月己丑日，右神策中尉霍仙鳴生病，皇帝賜給他十匹馬。）
【English Translation】 English version:
During the (Zhenyuan) period, on the eighth day of the fourth month, (Emperor Dezong) summoned monks of both orders into the inner Daochang (a place for Buddhist practice), to pay homage to Mount Wanfo (Ten Thousand Buddhas Mountain). At that time, the viewers marveled that it could not have been built by human hands. Moreover, seeing nine-colored lights in the hall, they all thought it was the Buddha's light, but it was actually the nine-light fan. Therefore, the emperor ordered the Tripitaka monk Bukong (Amoghavajra) to recite the secret mantras of India a thousand times before retiring. In the first year of Jianzhong during the reign of Emperor Dezong, on the Dingchou day of the seventh month in autumn, the palace stopped holding the Ullambana Festival, and monks were no longer ordered to serve the inner Daochang. (Note: The 'Book of Tang, Biography of Emperor Dezong' does not record this matter. Note: The 'Old Book of Tang, Biography of Emperor Dezong' has relevant records.) In the first year of Xingyuan, (Emperor Dezong) welcomed Dharma Master Fazhao into the palace, teaching the palace women to recite the Buddha's name and the Five Assemblies recitation. (Note: The 'Book of Tang, Biography of Emperor Dezong' does not record this matter. Note: The 'Comprehensive Records of Buddhas and Patriarchs' records that in the first year of Xingyuan during the reign of Emperor Dezong, Dharma Master Fazhao promoted the Five Assemblies recitation in Bingzhou, teaching people to recite the Buddha's name. The emperor often heard the sound of Buddha recitation in the northeast direction in the inner palace, and sent envoys to search for it in Taiyuan. Indeed, he saw the flourishing state of the Dharma Master's conversion, so he welcomed him into the palace, teaching the palace women to recite the Buddha's name and the Five Assemblies recitation.) In the third year of Zhenyuan, Yuwen Xuan (Yuwen Xuan) memorialized, requesting to use abandoned temples in the countryside as building materials for schools. The emperor issued an edict, considering this an act of infringing on the Three Jewels (Buddha, Dharma, Sangha) and punishing him. (Note: The 'Book of Tang, Biography of Emperor Dezong' does not record this matter. Note: The 'Comprehensive Records of Buddhas and Patriarchs' records that in the third year of Zhenyuan, Yuwen Xuan, the magistrate of Jingzhao, memorialized, requesting to use abandoned temples in the countryside as building materials for schools. The emperor issued an edict saying: 'Turning the palaces dedicated to the Buddha into academies for Confucian scholars is the beginning of infringing on the Three Jewels, and the crime is unforgivable.' Yuwen Xuan was ashamed and fearful, and resigned and returned home that day.) In the sixth year of Zhenyuan, the emperor issued an edict to return the Buddha's bone to Ashoka Temple. (Note: The 'Book of Tang, Biography of Emperor Dezong' does not record this matter. Note: The 'Old Book of Tang, Biography of Emperor Dezong' records that in the second month of the sixth year of Zhenyuan, Ashoka Temple in Qizhou had a Buddha's finger bone more than an inch long, which was first taken to be enshrined in the palace, and an edict was issued on the Yihai day to return it to the original temple.) In the thirteenth year of Zhenyuan, because Huo Xianming was ill, the emperor ordered to offer vegetarian meals to monks in various temples. (Note: The 'Book of Tang, Biography of Emperor Dezong' does not record this matter. Note: The 'Old Book of Tang, Biography of Emperor Dezong' records that on the Jichou day of the seventh month in autumn of the thirteenth year of Zhenyuan, Huo Xianming, the Right Commander of the Shence Army, was ill, and the emperor gave him ten horses.)
令于諸寺齋僧。
憲宗元和六年。敕孟簡等。翻譯觀音經 按唐書憲宗本紀。不載 按舊唐書憲宗本紀。元和六年春正月。敕諫議大夫孟簡。給事中劉伯芻。工部侍郎歸登。右補闕蕭俯等。于豐泉寺。翻譯大乘本生心地觀音經。
元和十三年。十二月庚戌。迎佛骨于鳳翔 按唐書憲宗本紀云云。
元和十四年。迎佛骨。至京師 按唐書憲宗本紀。不載 按韓愈傳。愈遷刑部侍郎時。憲宗遣使者往鳳翔迎佛骨。入禁中三日。乃送佛祠。王公士人。奔走膜唄。至為夷法。灼體膚。委珍貝。騰香系路。愈聞惡之。乃上表曰。佛者夷狄之一法耳。自後漢時。始入中國。上古未嘗有也。昔黃帝在位百年。年百一十歲。少昊在位八十年。年百歲。顓頊在位七十九年。年九十歲。帝嚳在位七十年。年百五歲。堯在位九十八年。年百一十八歲。帝舜在位及禹年。皆百歲。此時天下太平。百姓安樂壽考。然而中國未有佛也。其後湯亦年百歲。湯孫太戍在位七十五年。武丁在位五十年。書史不言其壽。推其年數。蓋不減百歲。周文王年九十七歲。武王年九十三歲。穆王在位百年。此時佛法亦未至中國。非因事佛而致然也。漢明帝時始有佛法。明帝在位才十八年。其後亂亡相繼。運祚不長。宋齊梁陳元魏以下。事佛漸謹。
【現代漢語翻譯】 現代漢語譯本 下令在各寺廟齋僧。
憲宗元和六年，敕令孟簡等人翻譯《觀音經》。 （按：《唐書·憲宗本紀》未記載此事。）（按：《舊唐書·憲宗本紀》記載，元和六年春正月，敕令諫議大夫孟簡、給事中劉伯芻、工部侍郎歸登、右補闕蕭俯等，在豐泉寺翻譯《大乘本生心地觀音經》。)
元和十三年十二月庚戌日，迎佛骨于鳳翔。（按：《唐書·憲宗本紀》如此記載。）
元和十四年，迎佛骨至京師。（按：《唐書·憲宗本紀》未記載此事。）（按：韓愈傳記載，韓愈升任刑部侍郎時，憲宗派遣使者前往鳳翔迎接佛骨，迎入皇宮三天，然後送往佛寺。王公貴族、士人奔走膜拜，以至於效仿夷狄之法，灼燒身體，拋擲珍寶，焚香鋪路。韓愈對此深惡痛絕，於是上表說：『佛是夷狄的一種法罷了，從後漢時才傳入中國，上古時代從未有過。過去黃帝在位百年，享年一百一十歲；少昊在位八十年，享年一百歲；顓頊在位七十九年，享年九十歲；帝嚳在位七十年，享年一百零五歲；堯在位九十八年，享年一百一十八歲；帝舜在位以及禹的年齡，都活到一百歲。那時天下太平，百姓安樂長壽，然而中國並沒有佛。其後商湯也活到一百歲，商湯的孫子太戊在位七十五年，武丁在位五十年，《書》、《史》沒有記載他們的壽命，推算他們的年齡，大概也不低於一百歲。周文王活到九十七歲，周武王活到九十三歲，周穆王在位一百年。那時佛法也未傳入中國，（他們的長壽）不是因為信奉佛教而導致的。漢明帝時才開始有佛法，明帝在位才十八年，其後戰亂和滅亡相繼發生，國運不長。宋、齊、梁、陳、元魏以下，信奉佛教逐漸虔誠。』
【English Translation】 English version Ordered to hold a vegetarian feast for monks in various temples.
In the sixth year of the Yuanhe era of Emperor Xianzong (憲宗) (Emperor Xianzong of Tang Dynasty) , an imperial edict was issued to Meng Jian (孟簡) (name of a person) and others to translate the 'Guanyin Sutra' (觀音經) (Avalokitesvara Sutra). (Note: The 'Book of Tang, Annals of Emperor Xianzong' does not record this.) (Note: The 'Old Book of Tang, Annals of Emperor Xianzong' records that in the first month of spring in the sixth year of the Yuanhe era, an imperial edict was issued to Meng Jian (孟簡) (name of a person), a remonstrating official; Liu Bochu (劉伯芻) (name of a person), a secretary; Gui Deng (歸登) (name of a person), a vice minister of the Ministry of Works; Xiao Fu (蕭俯) (name of a person), a right deputy to the censor, and others to translate the 'Mahayana Jataka Heart-Ground Guanyin Sutra' (大乘本生心地觀音經) (Mahayana Sutra of the Original Vows of Bodhisattva Avalokitesvara) at Fengquan Temple (豐泉寺) (name of a temple).)
On the day of Gengxu (庚戌) (one of the sixty combinations of the Chinese sexagenary cycle) in the twelfth month of the thirteenth year of the Yuanhe era, the Buddha's bone (佛骨) (relic of the Buddha) was welcomed from Fengxiang (鳳翔) (name of a place). (Note: The 'Book of Tang, Annals of Emperor Xianzong' records it as such.)
In the fourteenth year of the Yuanhe era, the Buddha's bone was welcomed to the capital. (Note: The 'Book of Tang, Annals of Emperor Xianzong' does not record this.) (Note: The biography of Han Yu (韓愈) (name of a person) records that when Han Yu was promoted to vice minister of the Ministry of Justice, Emperor Xianzong sent envoys to Fengxiang to welcome the Buddha's bone, which was brought into the palace for three days and then sent to a Buddhist temple. Princes, nobles, and scholars rushed to prostrate themselves in worship, to the point of imitating barbarian customs, burning their bodies, discarding treasures, and burning incense to pave the roads. Han Yu was deeply disgusted by this, so he submitted a memorial, saying: 'The Buddha is merely a teaching of the barbarians, which only entered China during the Later Han Dynasty. It never existed in ancient times. In the past, the Yellow Emperor (黃帝) (legendary sovereign of China) reigned for a hundred years and lived to be one hundred and ten years old; Shao Hao (少昊) (legendary sovereign of China) reigned for eighty years and lived to be one hundred years old; Zhuanxu (顓頊) (legendary sovereign of China) reigned for seventy-nine years and lived to be ninety years old; Emperor Ku (帝嚳) (legendary sovereign of China) reigned for seventy years and lived to be one hundred and five years old; Emperor Yao (堯) (legendary sovereign of China) reigned for ninety-eight years and lived to be one hundred and eighteen years old; Emperor Shun (舜) (legendary sovereign of China) reigned and Yu (禹) (legendary sovereign of China) lived to be one hundred years old. At that time, the world was peaceful, and the people were happy and long-lived, yet China did not have Buddhism. Later, Tang (湯) (founder of the Shang Dynasty) also lived to be one hundred years old, and Tang's grandson Tai Wu (太戊) (Shang Dynasty king) reigned for seventy-five years, and Wu Ding (武丁) (Shang Dynasty king) reigned for fifty years. The 'Book' and 'History' do not record their lifespans, but estimating their ages, they were probably no less than one hundred years old. King Wen of Zhou (周文王) (founder of the Zhou Dynasty) lived to be ninety-seven years old, King Wu of Zhou (周武王) (first king of the Zhou Dynasty) lived to be ninety-three years old, and King Mu of Zhou (穆王) (Zhou Dynasty king) reigned for one hundred years. At that time, Buddhism had not yet entered China, and (their longevity) was not due to believing in Buddhism. It was not until the time of Emperor Ming of Han (漢明帝) (Han Dynasty emperor) that Buddhism began to exist. Emperor Ming reigned for only eighteen years, and thereafter, wars and destruction followed one after another, and the dynasty's fortune was not long. From the Song (宋) (dynasty name), Qi (齊) (dynasty name), Liang (梁) (dynasty name), Chen (陳) (dynasty name), and Northern Wei (元魏) (dynasty name) dynasties onwards, the belief in Buddhism gradually became more devout.'
年代尤促。惟梁武帝在位四十八年。前後三舍身施佛。宗廟祭不用牲牢。晝日一食。止於菜果。后為侯景所逼。餓死臺城。國亦尋滅。事佛求福。乃更得禍。由此觀之。佛不足信。亦可知矣。高祖始受隋禪則議除之。當時群臣識見不遠。不能深究先王之道。古今之宣。推闡聖明以救斯弊。其事遂止。臣常恨焉。伏惟睿聖文武皇帝陛下。神聖英武。數千百年以來。未有倫比。即位之初。即不許度人為僧尼道士。又不許別立寺觀。臣當時以為。高祖之志。必行於陛下。今縱未能即行。豈可恣之令盛也。今陛下令群僧迎佛骨于鳳翔。御樓以觀。舁入大內。又令諸寺遞加供養。臣雖至愚。必知陛下不惑于佛作此崇奉以祈福祥也。直以豐年之樂。徇人之心。為京都士庶。說詭異之觀。戲玩之具耳。安有聖明若此。而肯信此等事哉。然百姓愚冥。易惑難曉。茍見陛下如此。將謂真心信佛。皆雲天子大聖。猶一心信向。百姓微賤。于佛豈合更惜身命。以至灼頂燔指十百為群。解衣散錢自朝至暮。轉相倣傚。惟恐后時。老幼奔波。棄其生業。若不即加禁遏。更歷諸寺。必有斷臂臠身。以為供養者。傷風敗俗。傳笑四方。非細事也。佛本夷狄之人。與中國言語不通。衣服殊制。口不道先王之法言。身不服先王之法服。不知君臣之義。父子
【現代漢語翻譯】 現代漢語譯本： 時間緊迫。只有梁武帝在位四十八年，前後三次捨身供佛，宗廟祭祀不用牲畜，白天只吃一頓飯，僅限於蔬菜水果。後來被侯景逼迫，餓死在臺城，國家也隨即滅亡。事奉佛求福，反而招來禍患。由此看來，佛不足以相信，也可以知道了。唐高祖剛接受隋朝的禪讓時，就商議要廢除佛教。當時群臣見識不遠，不能深入研究先王的道理，以及古代和現代的適宜做法，推闡聖明的道理來挽救這種弊端，這件事就停止了。我常常為此感到遺憾。 我恭敬地認為，英明神武的皇帝陛下，神聖英武，數千百年以來，沒有可以相比的。剛即位的時候，就不允許隨意剃度人做僧尼道士，又不允許另外建立寺廟道觀。我當時認為，高祖的志向，一定會在陛下這裡實行。現在即使未能立即實行，難道可以放縱它讓它更加興盛嗎？現在陛下命令眾僧到鳳翔迎接佛骨，在城樓上觀看，抬入大內，又命令各寺廟輪流供養。我即使再愚笨，也一定知道陛下不是被佛教迷惑，才這樣做來祈求福祥。只是因為豐收之年的歡樂，順應百姓的心意，為京都的百姓，展示奇異的景象，作為戲耍玩樂的東西罷了。哪裡有聖明到如此地步，而肯相信這些事情呢？ 然而百姓愚昧無知，容易被迷惑難以醒悟。如果看到陛下這樣做，將認為您真心信佛，都說天子非常聖明，還一心信奉佛教。百姓地位卑微，對於佛，哪裡會更吝惜身命呢？以至於燒灼頭頂，焚燒手指，成群結隊，脫下衣服，散發錢財，從早到晚，互相效仿，唯恐落後。老老少少奔波勞碌，放棄他們的生計。如果不立即加以禁止，再經歷各個寺廟，必定有砍斷手臂，割下身上的肉，作為供養的人。這會敗壞社會風氣，成為四方百姓的笑柄，不是小事啊。 佛本來是夷狄之人，與中國語言不通，衣服制度不同，口中不講先王的法言，身上不穿先王的法服，不懂得君臣的大義，父子
【English Translation】 English version: Time is pressing. Only Emperor Wu of Liang reigned for forty-eight years. He dedicated himself to Buddhism three times, and the ancestral temple sacrifices did not use livestock. He ate only one meal a day, limited to vegetables and fruits. Later, he was forced by Hou Jing and starved to death in Taicheng, and the country was destroyed soon after. Seeking blessings by serving Buddha, but instead brought disaster. From this, it can be seen that Buddha is not to be trusted, and this can be known. When Emperor Gaozu of Tang first received the abdication from the Sui Dynasty, he discussed abolishing Buddhism. At that time, the ministers were short-sighted and could not deeply study the principles of the former kings, and the suitability of ancient and modern practices, and promote the principles of sagacity to save this drawback, so the matter stopped. I often regret this. I respectfully believe that Your Majesty, the wise and martial emperor, is divinely wise and martial, and has no equal in thousands of years. At the beginning of his reign, he did not allow people to be ordained as monks, nuns, or Taoists at will, nor did he allow the establishment of separate temples or Taoist temples. I thought at the time that the ambition of Gaozu would surely be realized in Your Majesty. Now, even if it cannot be implemented immediately, how can it be allowed to flourish even more? Now, Your Majesty has ordered the monks to welcome the Buddha's bones from Fengxiang, watch them from the city tower, carry them into the palace, and order the temples to make offerings in turn. Even if I am foolish, I must know that Your Majesty is not confused by Buddhism and does this to pray for blessings. It is only because of the joy of a bountiful year, to cater to the people's hearts, to show the people of the capital strange sights, as things for amusement and play. How can there be such sagacity, and be willing to believe in such things? However, the people are ignorant and easily confused and difficult to awaken. If they see Your Majesty doing this, they will think that you sincerely believe in Buddha, and they will all say that the emperor is very wise and still wholeheartedly believes in Buddhism. The people are of humble status, how can they be more stingy with their lives for the Buddha? As a result, they burn their heads and fingers, in groups, take off their clothes, and scatter money from morning to night, imitating each other, fearing to be left behind. The old and the young are running around, abandoning their livelihoods. If it is not immediately prohibited, and goes through the temples, there will surely be people who cut off their arms and cut off the flesh of their bodies as offerings. This will corrupt social customs and become a laughing stock for the people in all directions, it is not a trivial matter. Buddha was originally a barbarian, who did not speak the language of China, had different clothes and systems, did not speak the legal words of the former kings, did not wear the legal clothes of the former kings, and did not understand the great righteousness of the ruler and ministers, father and son.
之情。假如其身尚在。奉其國命。來朝京師。陛下容而接之。不過宣政一見。禮賓一設。賜衣一襲。衛而出之於境。不令貳于眾也。況其身死已久。枯朽之骨。兇穢之餘。豈宜以入宮禁。孔子曰。敬鬼神而達之。古之諸侯。吊于其國。必令巫祝。先以桃茢。祓除不祥。然後進吊。今無故取朽穢之物。親臨觀之。巫祝不先。桃茢不用。群臣不言其非。御史不舉其失。臣實恥之。乞以此骨。付之水火。永絕根本。斷天下之疑。絕前代之惑。使天下之人。知大聖人之所作為。出於尋常萬萬也。佛如有靈。能作禍崇。凡有殃咎。宜加臣身。上天鑒臨。臣不怨悔。表入。帝大怒。持示宰相。將抵以死。裴度崔群曰。愈言訐牾。罪之誠宜。然非內懷至忠。安能及此。愿少寬假。以來諫爭。帝曰。愈言我奉佛太過。猶可容。至謂東漢奉佛。以後天子。咸夭促。言何乖剌邪。愈人臣狂妄敢爾。固不可赦。於是中外駭懼。雖戚里諸貴。亦為愈言。乃貶潮州刺史 按舊唐書憲宗本紀。元和十四年春正月丁亥。迎鳳翔法門寺佛骨。至京師。留禁中三日。乃送諸寺。王公士庶。奔走舍施。如不及。刊部侍郎韓愈。上疏極陳其弊。癸巳貶愈為潮州刺史。
元和十五年。穆宗即位。幸安國寺。觀盂蘭盆。又盛飾諸佛寺 按唐書穆宗本紀。不載
【現代漢語翻譯】 現代漢語譯本： 這種感情。假如他的遺體還在，奉他國家的命令，來朝拜京師，陛下您容納並接見他，也不過是在宣政殿見一次面，設一次禮賓儀式，賜給他一套衣服，然後派衛士送他出境，不讓他和眾人混雜。何況他已經去世很久了，只剩下枯朽的骨頭，是兇穢的遺物，怎麼適宜進入宮禁呢？孔子說：『尊敬鬼神，但要適度。』古代的諸侯，到別的國家去弔唁，一定讓巫師先用桃木做的掃帚，驅除不祥之氣，然後才進去弔唁。現在無緣無故地取來朽穢之物，親自去觀看，巫師沒有走在前面，桃木掃帚也沒有用，群臣不指出這件事的錯誤，御史不彈劾這件事的過失，我實在為此感到羞恥。我請求把這塊骨頭，付給水火焚燒，永遠斷絕它的根本，斷絕天下人的疑惑，消除前代的迷惑，使天下的人，知道大聖人所做的事情，和普通人沒有什麼兩樣。佛如果真的有靈驗，能夠製造災禍，凡是有災殃，都應該加在我身上，上天在上鑑察，我不會怨恨後悔。奏章呈上去後，皇帝非常憤怒，拿給宰相看，準備判處韓愈死刑。裴度和崔群說：『韓愈的言辭激烈，冒犯了皇上，判罪確實應該。但是如果不是內心懷有極大的忠誠，怎麼能說出這樣的話呢？希望陛下稍微寬容，讓他能夠進諫諍言。』皇帝說：『韓愈說我信奉佛教太過分，還可以容忍。至於說東漢信奉佛教以後，後來的天子，都短命早死，這話多麼荒謬啊！韓愈作為臣子，狂妄大膽到這種地步，實在不可饒恕。』於是朝廷內外都感到震驚和害怕，即使是皇親國戚，也替韓愈說話，於是將韓愈貶為潮州刺史。按照《舊唐書·憲宗本紀》記載，元和十四年春正月丁亥日，迎奉鳳翔法門寺的佛骨，來到京師，留在宮中三天，然後送到各個寺廟。王公貴族和普通百姓，爭先恐後地捐錢舍物，唯恐落後。刑部侍郎韓愈，上書極力陳述這件事的弊端。癸巳日，韓愈被貶為潮州刺史。
元和十五年，穆宗即位，到安國寺，觀看盂蘭盆會，又大肆裝飾各個佛寺。按照《唐書·穆宗本紀》記載，沒有記載這件事。
【English Translation】 English version: Such feelings. If his body were still present, and he came to the capital to pay homage by order of his country, Your Majesty would receive him, but only with a single audience in the Xuanzheng Hall, a formal reception, and the gift of a robe, before sending him out of the borders, not allowing him to mingle with the masses. Moreover, he has been dead for a long time, leaving only withered bones, the remnants of something inauspicious. How could it be appropriate to bring them into the palace? Confucius said, 'Respect ghosts and spirits, but keep them at a distance.' In ancient times, when feudal lords went to another state to offer condolences, they would always have a shaman use peach-wood brooms to dispel inauspiciousness before proceeding. Now, without any reason, you take these decayed and foul objects and personally observe them, without the shaman leading the way or the peach-wood brooms being used. The officials do not point out the error, and the censors do not impeach the fault. I am truly ashamed of this. I beg that these bones be consigned to fire and water, to forever sever their roots, dispel the doubts of the people, and eliminate the delusions of past generations, so that the people of the world may know that the actions of the great sage are no different from those of ordinary people. If the Buddha truly has spiritual power and can cause misfortune, let all calamities befall me. Heaven is watching, and I will not regret it.' After the memorial was submitted, the Emperor was furious and showed it to the chancellors, intending to sentence Han Yu to death. Pei Du (裴度) and Cui Qun (崔群) said, 'Yu's words are harsh and offend Your Majesty, and punishment is indeed warranted. But if he did not harbor the utmost loyalty, how could he have spoken such words? We hope Your Majesty will be lenient and allow him to offer his advice.' The Emperor said, 'Yu's saying that I worship the Buddha too much is tolerable. But to say that after the Eastern Han Dynasty worshipped the Buddha, the subsequent emperors all died young is absurd! Yu, as a subject, is so wildly audacious that he is unforgivable.' Thereupon, the court and the country were shocked and fearful, and even the imperial relatives spoke on Yu's behalf. He was then demoted to the post of Prefect of Chaozhou (潮州). According to the 'Old Book of Tang, Annals of Emperor Xianzong (憲宗)', in the first month of spring, the fourteenth year of Yuanhe (元和), on the day of Dinghai (丁亥), the Buddha's bones from Famen Temple (法門寺) in Fengxiang (鳳翔) were welcomed to the capital and kept in the palace for three days before being sent to various temples. Princes, dukes, officials, and commoners rushed to donate money and goods, fearing to be left behind. Han Yu (韓愈), Vice Minister of the Ministry of Justice, submitted a memorial strongly criticizing the evils of this practice. On the day of Guihai (癸巳), Yu was demoted to the post of Prefect of Chaozhou.
In the fifteenth year of Yuanhe (元和), Emperor Muzong (穆宗) ascended the throne and visited Anguo Temple (安國寺) to observe the Ullambana Festival (盂蘭盆), and lavishly decorated various Buddhist temples. According to the 'Book of Tang, Annals of Emperor Muzong (穆宗)', this event is not recorded.
按舊唐書穆宗本紀。元和十五年正月丙午。帝即位。七月乙卯。上幸安國寺觀盂蘭盆。壬戌盛飾安國慈恩千福開業章敬等寺。縱吐蕃使者觀之。
穆宗長慶元年。劉總奏請為僧以私第為佛寺。詔賜寺額及僧衣。又賜號大覺 按唐書穆宗本紀。不載 按舊唐書穆宗本紀。長慶元年二月己卯。幽州節度使劉總奏。請去位落髮爲僧。三月甲子。劉總請以私第為佛寺。乃遣中使賜寺額曰報恩。幽州奏劉總堅請為僧。又賜以僧衣。賜號大覺總是夜遁去幽州。人不知所之。夏四月庚午。易定奏。劉總已為僧。三月二十七日。卒于當道界。贈太尉。長慶二年。幸善因寺。施僧錢百萬。又命景王。待從皇太后幸石甕寺 按唐書穆宗本紀。不載 按舊唐書穆宗本紀。長慶二年十月己卯。上由複道。幸咸陽。止於善因佛寺。施僧錢百萬。十一月庚午命景王。率禁軍五百騎。侍從皇太后。幸華清官。又幸石甕寺。癸酉上幸華清宮。迎太后。即日馳遷太后翌日方還。十二月己未。兩軍容內司公主戚屬之家。並以上疾痊平。詣寺為僧齋。
長慶三年。賜僧絹二百匹。又賜五百匹 按唐書穆宗本紀。不載 按舊唐書穆宗本紀。長慶三年八月。上由複道幸興慶宮。至通化門。賜持孟僧。絹二百匹。十一月上御通化門。觀作毗沙門神。因
【現代漢語翻譯】 現代漢語譯本： 根據《舊唐書·穆宗本紀》記載，元和十五年正月丙午日，皇帝即位。七月乙卯日，皇上駕臨安國寺觀看盂蘭盆會。壬戌日，盛裝打扮安國寺、慈恩寺、千福寺、開業寺、章敬寺等寺廟，允許吐蕃使者觀看。
穆宗長慶元年，劉總上奏請求削髮爲僧，並將自己的住宅改為佛寺。皇帝下詔賜予寺廟匾額和僧衣，又賜號『大覺』。（按：《唐書·穆宗本紀》沒有記載此事。按：《舊唐書·穆宗本紀》記載，長慶元年二月己卯日，幽州節度使劉總上奏，請求辭官落髮爲僧。三月甲子日，劉總請求將自己的住宅改為佛寺，於是派遣中使賜予寺廟匾額，名為『報恩』。幽州上奏劉總堅決請求為僧，又賜予他僧衣，賜號『大覺』。劉總當夜逃離幽州，人們不知道他去了哪裡。夏四月庚午日，易定上奏，劉總已經為僧。三月二十七日，死於當道界，追贈太尉。）長慶二年，皇上駕臨善因寺，佈施僧人錢一百萬。又命令景王，侍奉皇太后駕臨石甕寺。（按：《唐書·穆宗本紀》沒有記載此事。按：《舊唐書·穆宗本紀》記載，長慶二年十月己卯日，皇上由複道駕臨咸陽，駐紮在善因佛寺，佈施僧人錢一百萬。十一月庚午日，命令景王率領禁軍五百騎，侍奉皇太后駕臨華清宮，又駕臨石甕寺。癸酉日，皇上駕臨華清宮，迎接太后。當日飛速返回，太后第二天方才返回。十二月己未日，兩軍容內司、公主、戚屬之家，都因為疾病痊癒，前往寺廟為僧人設齋。）
長慶三年，賜予僧人絹二百匹，又賜予五百匹。（按：《唐書·穆宗本紀》沒有記載此事。按：《舊唐書·穆宗本紀》記載，長慶三年八月，皇上由複道駕臨興慶宮，到達通化門，賜予持盂僧人絹二百匹。十一月，皇上在通化門觀看製作毗沙門神像，因此……）
【English Translation】 English version: According to the 'Muzong Benji (Annals of Emperor Muzong)' in the Old Book of Tang, on the Bingwu day of the first month of the fifteenth year of Yuanhe, the emperor ascended the throne. On the Yimao day of the seventh month, the emperor visited Anguo Temple to observe the Ullambana Festival. On the Renxu day, Anguo Temple, Ci'en Temple, Qianfu Temple, Kaiye Temple, Zhangjing Temple, and other temples were lavishly decorated, and Tibetan envoys were allowed to view them.
In the first year of Changqing during the reign of Emperor Muzong, Liu Zong memorialized, requesting to become a monk and convert his private residence into a Buddhist temple. The emperor issued an edict granting the temple a plaque and monastic robes, and also bestowed the title 'Dajue' (Great Enlightenment). (Note: The 'Tang Shu Muzong Benji (Annals of Emperor Muzong in the Book of Tang)' does not record this matter. Note: The 'Jiu Tang Shu Muzong Benji (Annals of Emperor Muzong in the Old Book of Tang)' records that on the Jimao day of the second month of the first year of Changqing, Liu Zong, the Jiedushi (military governor) of Youzhou, memorialized, requesting to resign his position and become a monk. On the Jiazi day of the third month, Liu Zong requested to convert his private residence into a Buddhist temple, so he sent a eunuch to grant the temple a plaque named 'Bao'en' (Repaying Kindness). Youzhou memorialized that Liu Zong insisted on becoming a monk, and also bestowed monastic robes upon him, bestowing the title 'Dajue'. Liu Zong fled Youzhou that night, and people did not know where he went. On the Gengwu day of the fourth month of summer, Yiding memorialized that Liu Zong had already become a monk. On the twenty-seventh day of the third month, he died in the territory of Dangdao, and was posthumously granted the title of Grand Commandant.) In the second year of Changqing, the emperor visited Shanyin Temple and donated one million coins to the monks. He also ordered Prince Jing to attend to the Empress Dowager's visit to Shi Weng Temple. (Note: The 'Tang Shu Muzong Benji (Annals of Emperor Muzong in the Book of Tang)' does not record this matter. Note: The 'Jiu Tang Shu Muzong Benji (Annals of Emperor Muzong in the Old Book of Tang)' records that on the Jimao day of the tenth month of the second year of Changqing, the emperor traveled from the elevated walkway to Xianyang and stayed at Shanyin Buddhist Temple, donating one million coins to the monks. On the Gengwu day of the eleventh month, he ordered Prince Jing to lead five hundred cavalry from the imperial guards to attend to the Empress Dowager's visit to Huaqing Palace, and also visited Shi Weng Temple. On the Guiyou day, the emperor visited Huaqing Palace to welcome the Empress Dowager. He returned swiftly on the same day, and the Empress Dowager returned the next day. On the Jiwei day of the twelfth month, the families of the two Junrong Neisi (Inner Bureau of Military Appearance), princesses, and relatives, all went to the temple to hold a vegetarian feast for the monks because their illnesses had been cured.)
In the third year of Changqing, two hundred bolts of silk were bestowed upon the monks, and then five hundred bolts were bestowed. (Note: The 'Tang Shu Muzong Benji (Annals of Emperor Muzong in the Book of Tang)' does not record this matter. Note: The 'Jiu Tang Shu Muzong Benji (Annals of Emperor Muzong in the Old Book of Tang)' records that in the eighth month of the third year of Changqing, the emperor traveled from the elevated walkway to Xingqing Palace, and upon arriving at Tonghua Gate, bestowed two hundred bolts of silk upon the monks holding alms bowls. In the eleventh month, the emperor observed the making of the Vaishravana (Bishamonten) statue at Tonghua Gate, and therefore...)
賜絹五百匹。
長慶四年。敬宗即位。徐泗王智興。請置僧尼戒壇 按唐書敬宗本紀。不載 按舊唐書敬宗本紀。長慶四年。正月癸酉。皇太子即位。十二月乙未。徐泗王智興請置僧尼戒壇。浙西觀察使李德裕奏狀。論其奸幸時自憲宗朝。有敕禁私度戒壇。智興冒禁陳請。蓋緣久不興置。由是天下沙門。奔走如不及。智興邀其厚利。由是致富。時議丑之。
敬宗寶曆二二年。以殷侑違制。請置僧尼戒壇。敕罰俸料 按唐書敬宗本紀。不載 按舊唐書敬宗本紀。寶曆二年三月辛未。江西觀察使殷侑。請于洪州寶曆寺。置僧尼戒壇。敕。殷侑故違制令。壇置戒壇。罰一年俸料。
文宗太和三年。沈傳師請為僧尼起戒壇。詔罰一月俸料 按唐書文宗本紀。不載 按舊唐書文宗本紀。太和三年十月己酉。江西沈傳師奏。皇帝誕月。請為僧尼起方等戒壇。詔曰。不度僧尼。累有敕命。傳師忝為藩守。合奉詔條。誘致愚妄。庸非禮道。宜罰一月俸料。
太和九年。詔不得度人為僧尼。以李訓言。罷內道場出靈像。尋復之 按唐書文宗本紀。不載 按舊唐書文宗本紀。太和九年。秋七月丁巳。詔不得度人為僧尼 按佛祖統紀太和九年四月。翰林學士李訓。請罷長生殿內道場沙汰僧尼偽濫者。是日出大內靈像
【現代漢語翻譯】 現代漢語譯本： 賜絹五百匹。
長慶四年，敬宗即位。徐泗王智興，請求設定僧尼戒壇。（按：《唐書·敬宗本紀》未記載此事。按：《舊唐書·敬宗本紀》記載，長慶四年正月癸酉，皇太子即位。十二月乙未，徐泗王智興請求設定僧尼戒壇。浙西觀察使李德裕上奏，論述其奸詐僥倖。自憲宗朝以來，有敕令禁止私自設定戒壇。智興冒犯禁令陳述請求，大概是因為很久沒有興建設定戒壇，因此天下沙門奔走如不及。智興藉此邀取厚利，因此致富。當時輿論對此感到醜惡。）
敬宗寶曆二年，因為殷侑違背制度，請求設定僧尼戒壇，敕令罰沒俸祿。（按：《唐書·敬宗本紀》未記載此事。按：《舊唐書·敬宗本紀》記載，寶曆二年三月辛未，江西觀察使殷侑，請求在洪州寶曆寺設定僧尼戒壇。敕令：殷侑故意違背制度法令，設定戒壇，罰沒一年俸祿。）
文宗太和三年，沈傳師請求為僧尼興建戒壇，詔令罰沒一月俸祿。（按：《唐書·文宗本紀》未記載此事。按：《舊唐書·文宗本紀》記載，太和三年十月己酉，江西沈傳師上奏，皇帝誕辰之月，請求為僧尼興建方等戒壇。詔令說：不得擅自剃度僧尼，已經多次有敕令。沈傳師身為藩鎮長官，應當遵守詔令條文，引誘愚昧狂妄之人，這並非禮儀正道。應該罰沒一月俸祿。）
太和九年，詔令不得度人為僧尼，因為李訓的建議，廢除了內道場，遷出靈像，不久又恢復。（按：《唐書·文宗本紀》未記載此事。按：《舊唐書·文宗本紀》記載，太和九年秋七月丁巳，詔令不得度人為僧尼。按：《佛祖統紀》記載，太和九年四月，翰林學士李訓，請求廢除長生殿內道場，篩選僧尼中虛假濫竽充數者。當日遷出大內靈像。）
【English Translation】 English version: Granted 500 bolts of silk.
In the fourth year of Changqing (era name), Emperor Jingzong ascended the throne. Wang Zhixing, the Prince of Xu and Si, requested the establishment of ordination platforms for monks and nuns. (Note: The 'Tang Shu·Benji of Jingzong' does not record this event. The 'Old Tang Shu·Benji of Jingzong' records that in the first month, Guiyou day, of the fourth year of Changqing, the Crown Prince ascended the throne. In the twelfth month, Yiwei day, Wang Zhixing, the Prince of Xu and Si, requested the establishment of ordination platforms for monks and nuns. Li Deyu, the Inspector of Zhexi, submitted a memorial, discussing his deceitful and opportunistic behavior. Since the reign of Emperor Xianzong, there had been imperial edicts prohibiting the private establishment of ordination platforms. Zhixing violated the prohibition and submitted a request, probably because ordination platforms had not been established for a long time, so monks and nuns throughout the country rushed to him as if they were afraid of being left behind. Zhixing used this to seek great profits, and thus became wealthy. The public opinion at the time considered this to be scandalous.)
In the second year of Baoli (era name) of Emperor Jingzong, because Yin You violated the regulations by requesting the establishment of ordination platforms for monks and nuns, an imperial edict ordered the forfeiture of his salary. (Note: The 'Tang Shu·Benji of Jingzong' does not record this event. The 'Old Tang Shu·Benji of Jingzong' records that in the third month, Xinwei day, of the second year of Baoli, Yin You, the Inspector of Jiangxi, requested the establishment of ordination platforms for monks and nuns at Baoli Temple in Hongzhou. An imperial edict stated: Yin You deliberately violated the regulations and laws by establishing ordination platforms, and his salary for one year was forfeited.)
In the third year of Taihe (era name) of Emperor Wenzong, Shen Chuanshi requested the construction of ordination platforms for monks and nuns, and an imperial edict ordered the forfeiture of one month's salary. (Note: The 'Tang Shu·Benji of Wenzong' does not record this event. The 'Old Tang Shu·Benji of Wenzong' records that in the tenth month, Jiyou day, of the third year of Taihe, Shen Chuanshi of Jiangxi submitted a memorial, requesting the construction of Fangdeng ordination platforms for monks and nuns during the month of the Emperor's birthday. An imperial edict said: There have been repeated imperial orders prohibiting the unauthorized ordination of monks and nuns. Shen Chuanshi, as a regional commander, should abide by the imperial edicts and regulations, but he has enticed ignorant and reckless people, which is not in accordance with proper etiquette. One month's salary should be forfeited.)
In the ninth year of Taihe, an imperial edict forbade the ordination of people as monks and nuns. Due to Li Xun's suggestion, the inner Daochang (inner temple) was abolished and the sacred images were moved out, but they were soon restored. (Note: The 'Tang Shu·Benji of Wenzong' does not record this event. The 'Old Tang Shu·Benji of Wenzong' records that in the seventh month, DingSi day, of the ninth year of Taihe, an imperial edict forbade the ordination of people as monks and nuns. The 'Fo Zu Tong Ji' records that in the fourth month of the ninth year of Taihe, Hanlin Academician Li Xun requested the abolition of the inner Daochang in Changsheng Palace and the weeding out of monks and nuns who were falsely posing as such. On that day, the sacred images were moved out of the inner palace.)
。夜大風。含元殿四鴟吻皆震墜。拔殿前樹者三。壞金吾仗館舍。內外樓觀。城門數十所。光化門西城俱壞。士民震恐。帝以訓所請忤天意。亟下敕停前沙汰。復立大內儀像風始息。
開成二年。詔慶成節。勿廣置齋筵。大集僧眾 按唐書文宗本紀。不載 按舊唐書文宗本紀。開成二年八月甲申。詔曰慶成節。朕之生辰。天下錫宴。庶同歡泰。不欲屠宰。用表好生。非是信尚空門。將希無妄之福。恐中外臣庶。不諭朕懷。廣置齋筵。大集僧眾。非獨凋耗物力。兼恐致惑生靈。自今宴會蔬食。任陳酺醢。永為常例。
武宗會昌元年。廢浮屠法 按唐書武宗本紀。不載 按食貨志。武宗即位。廢浮屠法。天下毀寺四千六百。招提蘭若四萬。籍僧尼為民二千六萬五千人。奴婢十五萬人。田數千萬頃。大秦穆護祆二千餘人。上都東都每街留寺二。每寺僧三十人。諸道留僧以三等。不過二十人。腴曰鬻錢送戶部中下田給寺家。奴婢。丁壯者為兩稅戶人十畝。以僧尼既盡。兩京悲田養病坊。給寺田十頃。諸州七頃。主以蓍壽。
會昌三年。詔回紇破滅。令在京外宅及東都修功德 按唐書武宗本紀。不載 按舊唐書武宗本紀。會昌三年二月。詔回紇既以破滅。應在京外宅及東都修功德。其回紇及摩尼寺莊宅錢物等
【現代漢語翻譯】 現代漢語譯本：夜裡颳起大風，含元殿上的四個鴟吻（屋脊上的獸形裝飾）全部震落墜地，殿前的三棵樹被連根拔起，金吾衛的營房和內外樓觀、城門等數十處被毀壞，光化門西邊的城墻也倒塌了，百姓們非常恐慌。皇帝認為是因為聽從了訓的請求而觸怒了天意，於是趕緊下令停止之前的沙汰（篩選淘汰），恢復了大內（皇宮內）的儀仗形象，風才停息。
開成二年，皇帝下詔在慶成節（皇帝的生日）不要大擺齋筵，大規模聚集僧眾。 （按《唐書·文宗本紀》沒有記載） （按《舊唐書·文宗本紀》記載，開成二年八月甲申，皇帝下詔說：『慶成節是朕的生辰，天下普施宴席，共同歡慶太平。朕不希望因此而屠宰牲畜，以表達好生之德。這並非是朕信奉佛教，想要得到虛妄的福報，而是恐怕內外臣民不瞭解朕的心意，大擺齋筵，大規模聚集僧眾，這不僅會耗費物力，還恐怕會迷惑生靈。從今以後，宴會都用蔬菜，陳列酒食，作為永久的慣例。』）
武宗會昌元年，廢除浮屠（佛教）之法。（按《唐書·武宗本紀》沒有記載）（按《食貨志》記載，武宗即位后，廢除了佛教之法，天下拆毀寺廟四千六百所，小寺蘭若四萬所，登記僧尼為百姓二千六萬五千人，奴婢十五萬人，田地數千萬頃。大秦（景教）和穆護（襖教）的僧侶二千餘人。上都（長安）和東都（洛陽）每條街保留寺廟兩所，每所寺廟僧人三十人。其他各道保留僧人分為三等，不超過二十人。肥沃的土地賣掉的錢送到戶部，中等和下等的田地分給寺廟的家屬。奴婢中，丁壯的作為兩稅戶，每人分給田地十畝。因為僧尼已經全部還俗，兩京的悲田養病坊，分給寺廟田地十頃，各州七頃，由專門的人主持以養老送終。
會昌三年，皇帝下詔回紇（古代民族名）已經被擊敗滅亡，命令在京城內外宅邸以及東都（洛陽）修建功德。（按《唐書·武宗本紀》沒有記載）（按《舊唐書·武宗本紀》記載，會昌三年二月，皇帝下詔說：『回紇已經被擊敗滅亡，應該在京城內外宅邸以及東都修建功德，那些回紇以及摩尼教寺廟的莊園錢物等。』）
【English Translation】 English version: A strong wind blew at night, and all four 'chiwen' (mythical beast ornaments on roof ridges) of Hanyuan Hall were shaken and fell to the ground. Three trees in front of the hall were uprooted. Dozens of Jinwu Guard barracks, inner and outer pavilions, and city gates were damaged. The western city wall of Guanghua Gate collapsed. The people were terrified. The Emperor believed that he had offended Heaven by listening to Xun's request, so he quickly ordered the cessation of the previous 'shatai' (weeding out) and restored the ceremonial image of the inner palace, and the wind subsided.
In the second year of Kaicheng, the Emperor issued an edict that during the Qingcheng Festival (the Emperor's birthday), there should be no extensive vegetarian feasts or large gatherings of monks. (According to the 'Tang Shu·Wenzong Benji', this is not recorded.) (According to the 'Jiu Tang Shu·Wenzong Benji', in the year of Kaicheng, the second year, on the day of Jiashen in the eighth month, the Emperor issued an edict saying: 'The Qingcheng Festival is My birthday, and the whole world should share in the banquet and rejoice in peace. I do not wish to slaughter livestock for this, in order to express the virtue of cherishing life. This is not because I believe in Buddhism and wish to gain illusory blessings, but because I fear that the officials and people inside and outside the court do not understand My intentions, and will hold extensive vegetarian feasts and large gatherings of monks, which will not only waste resources but also confuse living beings. From now on, banquets should use vegetarian food and display wine and food, as a permanent practice.')
In the first year of Wuzong's Huichang reign, the law of 'futu' (Buddhism) was abolished. (According to the 'Tang Shu·Wuzong Benji', this is not recorded.) (According to the 'Shihuo Zhi', after Wuzong ascended the throne, he abolished the law of Buddhism. Four thousand six hundred temples were destroyed throughout the country, and forty thousand small temples and hermitages. Two million six hundred and fifty thousand monks and nuns were registered as common people, along with one hundred and fifty thousand slaves, and tens of millions of acres of land. More than two thousand priests of Daqin (Nestorianism) and Muhu (Zoroastrianism) were affected. In the Upper Capital (Chang'an) and Eastern Capital (Luoyang), two temples were retained on each street, with thirty monks in each temple. In other regions, the number of monks retained was divided into three grades, with no more than twenty monks. The money from selling fertile land was sent to the Ministry of Revenue, and medium and lower-grade land was distributed to the families of the temples. Among the slaves, the able-bodied were made into tax-paying households, with ten acres of land allocated to each person. Because all the monks and nuns had been returned to secular life, the Compassionate Fields and Nursing Homes in the two capitals were given ten acres of temple land, and seven acres in each prefecture, managed by special personnel to provide for the elderly and the dying.)
In the third year of Huichang, the Emperor issued an edict that the Uyghur (ancient ethnic group) had been defeated and destroyed, and ordered the construction of meritorious deeds in the residences inside and outside the capital and in the Eastern Capital (Luoyang). (According to the 'Tang Shu·Wuzong Benji', this is not recorded.) (According to the 'Jiu Tang Shu·Wuzong Benji', in the second month of the third year of Huichang, the Emperor issued an edict saying: 'The Uyghur have been defeated and destroyed, and meritorious deeds should be constructed in the residences inside and outside the capital and in the Eastern Capital, including the estates, money, and goods of the Uyghur and Manichaean temples.')
。並委功德使。以御史臺及京兆府。各差官點檢收抽。不得容諸色人影占。如犯者。並處極法。錢物納官。摩尼寺僧。委中書門下。條疏聞奏。
會昌四年。敕斷屠出於釋氏。正月及三元日宣各斷三日。列聖忌斷一日。余不禁 按唐書武宗本紀。不載 按舊唐書武宗本紀。會昌四年春正月。敕齋月斷屠。出於釋氏。國家創業。猶近梁隋。卿相大臣。或沿茲弊。鼓刀者既獲厚利。糾察者潛受請求。正月以萬物生植之初。宣斷三日。列聖忌斷一日。仍準開元二十二年敕。三元日各斷三日。餘月不禁。時帝志學神仙。師趙歸真。歸真乘寵。每對排毀釋氏。言非中國之教。蠹耗生靈。盡宣除去。帝頗信之。
會昌五年。八月壬午。大毀佛寺。復僧尼為民。按唐書武宗本紀云云 按舊唐書武宗本紀。會昌五年。道士趙歸真特承恩禮。遂舉羅浮道士鄧元起有長年之術。帝遣中使迎之。由是與衡山道士劉元靖及歸真膠固排毀釋氏。而折寺之請行焉。夏四月敕祠部。撿括天下寺及僧尼人數。凡大寺四千六百。蘭若四萬。僧尼二十六萬五百。秋七月庚子。敕並省天下佛寺。中書門下條疏聞奏。據令式。諸上州國忌日。官吏行香于寺。其上州望各留寺一所。有列聖尊容。便令移于寺內。其下州寺並廢。其上都東都兩街。請留十
【現代漢語翻譯】 現代漢語譯本：並委派功德使，由御史臺及京兆府各自派遣官員點檢收繳，不得容許各種人冒名頂替佔據名額。如有違反者，一律處以極刑，沒收錢物歸官。摩尼寺僧人的事宜，委託中書門下擬定條陳上奏。 會昌四年，下敕令禁止屠宰，說是出自釋氏（佛教）。正月及三元日（正月十五上元節、七月十五中元節、十月十五下元節）宣佈各禁止三天。列聖（歷代皇帝）忌日禁止一天，其餘時間不禁。按《唐書·武宗本紀》沒有記載。按《舊唐書·武宗本紀》記載，會昌四年春正月，下敕令齋月禁止屠宰，說是出自釋氏（佛教）。國家剛建立時，還接近梁、隋時期，卿相大臣，或許沿襲這種弊端。屠宰者已經獲得豐厚的利潤，糾察者暗中接受請求。正月是萬物生長之初，宣佈禁止三天。列聖忌日禁止一天。仍然按照開元二十二年敕令，三元日各禁止三天，其餘月份不禁。當時皇帝一心學習神仙之術，以趙歸真為師。趙歸真仗著皇帝的寵信，經常當面排斥譭謗釋氏（佛教），說不是中國的教義，是耗費百姓的禍害，全部宣佈除去。皇帝很相信他。 會昌五年，八月壬午，大規模摧毀佛寺，強迫僧尼還俗。按《唐書·武宗本紀》記載。按《舊唐書·武宗本紀》記載，會昌五年，道士趙歸真特別受到恩寵禮遇，於是舉薦羅浮山道士鄧元起有長生不老之術。皇帝派遣中使迎接他。因此與衡山道士劉元靖及趙歸真勾結，排斥譭謗釋氏（佛教），於是拆毀寺廟的請求得以施行。夏四月，敕令祠部，檢查統計天下寺廟及僧尼人數。總共有大寺四千六百所，蘭若（小寺廟）四萬所，僧尼二十六萬零五百人。秋七月庚子，敕令合併精簡天下佛寺。中書門下擬定條陳上奏。根據法令格式，各上州在國忌日，官吏在寺廟行香。各上州希望各保留寺廟一所，有列聖（歷代皇帝）畫像的，就遷移到寺內。其餘下州的寺廟全部廢除。上都（長安）、東都（洛陽）兩街，請保留十所。
【English Translation】 English version: And appointed meritorious envoys, with the Imperial Censorate and the Jingzhao Prefecture each dispatching officials to inspect and collect, not allowing various people to falsely occupy quotas. Those who violate this will be punished with the utmost severity, and their money and goods will be confiscated by the government. The affairs of the monks of the Manichaean temples were entrusted to the Chancellery to draft memorials for the Emperor's consideration. In the fourth year of the Huichang era, an edict was issued to prohibit slaughter, saying it originated from the Shakya (Buddhism). It was announced that slaughter would be prohibited for three days each during the first month and the Three Yuan Festivals (the Lantern Festival on the 15th day of the first month, the Zhongyuan Festival on the 15th day of the seventh month, and the Xiayuan Festival on the 15th day of the tenth month). Slaughter was prohibited for one day on the anniversaries of deceased emperors, and not prohibited at other times. According to the 'Book of Tang, Emperor Wuzong's Annals', this is not recorded. According to the 'Old Book of Tang, Emperor Wuzong's Annals', in the first month of the spring of the fourth year of the Huichang era, an edict was issued to prohibit slaughter during the fasting month, saying it originated from the Shakya (Buddhism). When the country was first established, it was still close to the Liang and Sui dynasties, and ministers and high officials may have continued this malpractice. Butchers had already obtained substantial profits, and inspectors secretly accepted requests. The first month is the beginning of the growth of all things, so it was announced that slaughter would be prohibited for three days. Slaughter was prohibited for one day on the anniversaries of deceased emperors. The edict of the twenty-second year of the Kaiyuan era was still followed, with slaughter prohibited for three days each during the Three Yuan Festivals, and not prohibited in other months. At that time, the emperor was focused on learning the art of immortality, and took Zhao Guizhen as his teacher. Zhao Guizhen, relying on the emperor's favor, often openly rejected and slandered the Shakya (Buddhism), saying it was not a Chinese doctrine, but a scourge that wasted the people's resources, and announced that it should all be removed. The emperor greatly believed him. In the fifth year of the Huichang era, on the Renwu day of the eighth month, Buddhist temples were destroyed on a large scale, and monks and nuns were forced to return to secular life. According to the 'Book of Tang, Emperor Wuzong's Annals'. According to the 'Old Book of Tang, Emperor Wuzong's Annals', in the fifth year of the Huichang era, the Daoist Zhao Guizhen was especially favored and treated with courtesy, and thus recommended Deng Yuanqi, a Daoist from Mount Luofu, who possessed the art of longevity. The emperor sent an envoy to welcome him. Therefore, he colluded with Liu Yuanjing, a Daoist from Mount Heng, and Zhao Guizhen to reject and slander the Shakya (Buddhism), and thus the request to demolish temples was implemented. In the fourth month of summer, the Ministry of Rites was ordered to inspect and count the number of temples and monks and nuns in the country. There were a total of 4,600 large temples, 40,000 aranya (small temples), and 260,500 monks and nuns. On the Gengzi day of the seventh month of autumn, an edict was issued to merge and streamline the temples in the country. The Chancellery drafted memorials for the Emperor's consideration. According to the legal format, officials in each superior prefecture would offer incense at the temples on the anniversaries of deceased emperors. Each superior prefecture hoped to retain one temple, and if there were portraits of deceased emperors, they would be moved to the temple. All other temples in the inferior prefectures would be abolished. It was requested that ten temples be retained in the two streets of the Upper Capital (Chang'an) and the Eastern Capital (Luoyang).
寺。寺僧十人。敕曰上州各留寺。工作精妙者留之。如破落亦宣廢毀。其合行香日。官吏宣于道觀。其上都下都。每街留寺兩所。寺留僧三十人。上都左街留慈恩薦福。右街留西明莊嚴。中書又奏。天下廢寺銅像鐘磬。委鹽鐵使鑄錢。其鐵像委本州。鑄為農器。金銀鍮石等像。銷付度支。衣冠士庶之家。所有金銀銅鐵之像。敕出后限一月納官。如違委鹽鐵使。依禁銅法處分。其土木石等像。合留寺內依舊。又奏僧尼不合𨽻祠部。請𨽻鴻臚寺。其大秦穆護祆等祠。釋教既已𨤲革。邪法不可獨存。其人並勒還俗。遞迴本貫。充稅戶。如外國人。送還本處。收管。八月制。朕聞三代已前。未嘗言佛。漢魏之後。像教寖興。是由季時。傳此異俗。因緣染習。蔓衍滋多。以至於蠹耗國風。而漸不覺誘惑人意。而眾益迷淚於九州山原。兩京城闕。僧徒日廣。佛寺日崇。勞人力于土木之工。奪人利於金寶之飾。遣君親于師資之際。違配偶于戒律之間。壞法害人。無逾此道。且一夫不田。有受其饑者。一婦不蠶。有受其寒者。今天下僧尼。不可勝數。皆待農而食。待蠶而衣。寺宇招提。莫知紀極。皆云構藻飾。僭擬宮居。晉宋齊梁物力凋瘵。風俗澆詐。莫不由是而致也。況我高祖太宗。以武定禍亂。以文理華夏。執此二柄。是以經邦。
【現代漢語翻譯】 現代漢語譯本： 寺。寺中留有十名僧人。皇帝下令說各州只保留一座寺廟，留下工藝精湛的，破敗不堪的就拆毀。舉行行香的日子，由官吏在道觀宣佈。上都（指長安）和下都（指洛陽），每條街只保留兩座寺廟，每座寺廟留三十名僧人。上都左街保留慈恩寺和薦福寺，右街保留西明寺和莊嚴寺。中書省又上奏說，天下被廢棄寺廟的銅像、鐘磬，交給鹽鐵使鑄造錢幣，鐵像交給本州，鑄造為農具。金銀、黃銅、錫等材質的佛像，熔化后交給度支。衣冠士庶之家，所有金銀銅鐵的佛像，在敕令頒佈后一個月內上交官府，違抗者由鹽鐵使按照禁止私藏銅的法令處置。土木、石頭等材質的佛像，留在寺內保持原樣。又奏請僧尼不應隸屬於祠部，請隸屬於鴻臚寺。至於大秦寺（景教寺廟）、穆護祆（襖教寺廟）等祠廟，佛教已經被革除，邪法不可獨存，這些人全部勒令還俗，返回原籍，充當納稅戶。如果是外國人，送回原籍，收管。八月，皇帝頒佈詔令：『朕聽說三代以前，未曾提及佛教。漢魏之後，佛像之教逐漸興盛，這是由於末世之時，流傳這種外來習俗，因緣染習，蔓延滋長，以至於蠹蝕國風，逐漸不覺地誘惑人心，而民眾更加迷惑。九州山原，兩京城闕，僧徒日益增多，佛寺日益興盛，耗費人力于土木工程，奪取民利於金銀珠寶的裝飾，使人拋棄君親去侍奉僧人為師，使人違背夫妻倫理去遵守戒律。敗壞法度，危害百姓，沒有比這更甚的了。況且一個男子不耕田，就有人要捱餓；一個女子不養蠶，就有人要受凍。現在天下僧尼，數不勝數，都依賴農民的耕種而食，依賴蠶婦的紡織而衣。寺宇招提，多得無法計算，都建造得華麗壯觀，僭越模仿宮殿。晉宋齊梁時期，國家財力衰竭，社會風俗虛偽奸詐，沒有不是由此造成的。何況我高祖（李淵）、太宗（李世民），以武力平定禍亂，以文德治理華夏，掌握這兩大權柄，以此來治理國家。』
【English Translation】 English version: Monastery. Ten monks remained in the monastery. The imperial edict stated that each prefecture should retain only one monastery, keeping those with exquisite craftsmanship and demolishing those that were dilapidated. On days for offering incense, officials were to announce it at the Taoist temples. In both the Upper Capital (Chang'an) and the Lower Capital (Luoyang), each street was to retain only two monasteries, each with thirty monks. In the left street of the Upper Capital, Ci'en Monastery and Jianfu Monastery were retained; in the right street, Ximing Monastery and Zhuangyan Monastery were retained. The Department of State Affairs further reported that the bronze statues, bells, and chimes from the abandoned monasteries throughout the realm should be handed over to the Salt and Iron Commissioner to be cast into coins, and the iron statues should be handed over to the local prefectures to be cast into agricultural implements. Statues made of gold, silver, brass, tin, and other materials were to be melted down and handed over to the Ministry of Revenue. Families of officials, scholars, and commoners who possessed gold, silver, copper, or iron statues were ordered to surrender them to the government within one month of the edict's issuance, with violators to be punished by the Salt and Iron Commissioner according to the laws prohibiting the private possession of copper. Statues made of earth, wood, or stone were to remain in the monasteries as before. It was also requested that monks and nuns should not be under the jurisdiction of the Court of Sacrifices but should be under the jurisdiction of the Court of State Ceremonial. As for the Daqin (Nestorian Christian) and Muhu Xian (Zoroastrian) temples, since Buddhism had already been suppressed, heterodox practices should not be allowed to exist alone. These individuals were all ordered to return to secular life, return to their native places, and become tax-paying households. If they were foreigners, they were to be sent back to their native places and placed under supervision. In the eighth month, the emperor issued an edict: 'I have heard that before the Three Dynasties, Buddhism was never mentioned. After the Han and Wei dynasties, the teachings of images gradually flourished. This was due to the transmission of this foreign custom in times of decline, which, through karmic influences and habitual practices, spread and grew, eventually eroding the customs of the nation and subtly seducing the hearts of the people, leading the masses astray. Throughout the mountains and plains of the Nine Provinces and the city gates of the Two Capitals, the number of monks increased daily, and the monasteries became increasingly grand, consuming human labor in construction and depriving the people of wealth in the adornment of gold and jewels, causing people to abandon their rulers and parents to serve monks as teachers, and causing people to violate marital ethics to observe monastic precepts. There is no greater harm to the law and the people than this path. Moreover, if one man does not till the fields, there will be those who go hungry; if one woman does not weave silk, there will be those who suffer from the cold. Today, the monks and nuns in the realm are countless, all relying on the farmers for food and the silk weavers for clothing. The monasteries and convents are too numerous to count, all built with magnificent structures, presumptuously imitating palaces. The decline of national strength and the corruption of social customs during the Jin, Song, Qi, and Liang dynasties were all caused by this. Moreover, my High Ancestor (Li Yuan) and Grand Ancestor (Li Shimin) pacified chaos with military force and governed China with civil virtue, holding these two great powers, thereby governing the nation.'
豈可以區區西方之教。與我抗衡哉。貞觀開元。亦常𨤲革。刬除不盡。流衍轉滋。朕博覽前言。旁求輿議。弊之可革。斷在不疑。而中外誠臣。協予至意。條疏至當。宜在必行。懲千古之蠹源。成百王之典法。濟人利眾。予何讓焉。其天下所折寺四千六百餘所。還俗僧尼二十六萬五百人。收充兩稅戶。折招提蘭若四萬余所。收膏腴上田數千萬頃。收奴婢為兩稅戶十五萬人𨽻僧尼屬。主客顯明。外國之教勒大秦穆護祓二千餘人還俗。不雜中華之風。於戲前古未行。似將有待。及今盡去。豈謂無時。驅遊惰不業之徒。已逾十萬。廢丹雘無用之室。何啻億千。自此清凈訓人。慕無為之理。簡易齊政。成一俗之功。將使六合黔黎。同歸皇化。尚以革弊之始。日用不知。下制明廷。宣體予意。十一月甲辰。敕悲田養病坊。緣僧尼還俗。無人主持。恐殘疾無以取給。兩京量給寺田賑濟。諸州府七頃至十頃。各于本管。選耆壽一人勾當。以充粥料。
會昌六年。宣宗即位。敕上都兩街。舊留四寺外。更添置八所 按唐書宣宗本紀。不載 按舊唐書宣宗本紀。會昌六年三月帝即位。五月左右街功德使奏。準今月五日赦書節文。上都兩街舊留四寺外。更添置八所。兩所依舊名興福寺保壽寺。六所請改舊名。寶應寺改為資聖寺。青龍
【現代漢語翻譯】 現代漢語譯本： 豈能讓小小的西方宗教，與我朝廷抗衡呢？貞觀、開元年間，也曾多次進行改革，但總是剷除不盡，反而流傳滋長。我廣泛閱讀前代的文獻，多方徵求各方面的意見，認為弊端應該革除，這一點毋庸置疑。而且朝廷內外的忠誠大臣，都贊同我的想法，提出的建議非常恰當，應該堅決實行。懲治這千百年來的禍害根源，成就歷代帝王的典範法規，救濟百姓，造福大眾，我為何要推辭呢？因此，我下令拆毀天下寺廟四千六百多所，勒令僧尼還俗二十六萬零五百人，將他們納入國家的賦稅戶籍。拆毀招提、蘭若等小型寺廟四萬多所，收回肥沃的良田數千萬頃。收回原來屬於寺廟的奴婢，讓他們成為國家的賦稅戶，共計十五萬人，明確僧尼和百姓的隸屬關係。對於外國的宗教，命令大秦、穆護等兩千多人還俗，不讓他們混淆中華的風俗。唉！以前的朝代沒有實行，似乎是在等待時機。如今全部革除，難道說沒有時機嗎？驅逐遊手好閒、不務正業的人，已經超過十萬。拆毀那些塗滿丹漆、毫無用處的房屋，何止億萬。從此以後，用清凈的教義訓導人民，崇尚無為而治的道理，簡化政事，成就統一風俗的功業，將使天下百姓，都歸順於朝廷的教化。還希望大家把這次改革弊端的開始，當成每天都應該做的事情。下令給明廷，宣揚我的意圖。十一月甲辰，下令悲田養病坊，因為僧尼還俗，沒有人主持，恐怕殘疾人無法得到供給，所以在兩京撥給寺廟的田地進行賑濟。各州府撥給七頃到十頃田地，在本管轄範圍內，選擇年長有德的人一人來負責，用來充當熬粥的費用。
會昌六年，宣宗即位，下令上都兩街，在原先保留的四座寺廟之外，再增加八座。（按：《唐書·宣宗本紀》沒有記載）按：《舊唐書·宣宗本紀》記載，會昌六年三月，皇帝即位。五月，左右街功德使上奏，按照本月五日的赦書條文，上都兩街在原先保留的四座寺廟之外，再增加八座。其中兩座仍然沿用舊名，分別是興福寺、保壽寺。其餘六座請求更改舊名，寶應寺改為資聖寺，青龍
【English Translation】 English version: How can a mere Western religion contend with my court? During the Zhenguan (627-649 AD) and Kaiyuan (713-741 AD) eras, there were also many reforms, but they were never completely eradicated, instead spreading and growing. I have extensively read the literature of previous generations and sought opinions from all sides, believing that the abuses should be eliminated without a doubt. Moreover, the loyal ministers inside and outside the court agree with my ideas, and the suggestions they have put forward are very appropriate and should be resolutely implemented. To punish the source of harm for thousands of years, to achieve the exemplary laws of past emperors, to relieve the people and benefit the masses, why should I refuse? Therefore, I ordered the demolition of more than 4,600 temples throughout the country, ordered 260,500 monks and nuns to return to secular life, and included them in the national tax register. Demolished more than 40,000 small temples such as Zhaoti (a type of temple) and Lanruo (another type of temple), and recovered tens of millions of qing (a unit of area) of fertile land. Recovered the slaves originally belonging to the temples, making them taxpayers of the country, a total of 150,000 people, clarifying the affiliation of monks and nuns and the people. For foreign religions, ordered more than 2,000 people from Daqin (Nestorian Christianity) and Muhu (Zoroastrianism) to return to secular life, so as not to confuse Chinese customs. Alas! The previous dynasties did not implement it, as if waiting for the opportunity. Now that everything is eliminated, can it be said that there is no time? Expelling idlers and those who do not engage in proper occupations has exceeded 100,000. Demolishing those vermilion-painted, useless houses amounts to hundreds of millions. From now on, use pure teachings to instruct the people, advocate the principle of Wuwei (non-action) governance, simplify government affairs, and achieve the merit of unifying customs, so that all the people of the world will submit to the court's education. I hope that everyone will regard the beginning of this reform of abuses as something that should be done every day. Issue an order to the Ming court, proclaiming my intentions. On the Jia Chen day of November, an order was issued to the Compassionate Field and Disease-Nourishing Workshop (a charitable institution), because monks and nuns have returned to secular life and no one is in charge, I am afraid that the disabled will not be able to obtain supplies, so allocate temple land in the two capitals for disaster relief. Each prefecture and government allocates seven to ten qing of land, and selects one elderly and virtuous person within its jurisdiction to be responsible for using it as porridge material.
In the sixth year of Huichang (846 AD), Emperor Xuanzong ascended the throne and ordered that in the two streets of the upper capital (Chang'an), in addition to the four temples originally retained, eight more should be added. (Note: The 'Basic Annals of Emperor Xuanzong' in the 'Tang Shu' does not record this.) According to the 'Basic Annals of Emperor Xuanzong' in the 'Old Tang Shu', in March of the sixth year of Huichang, the emperor ascended the throne. In May, the meritorious envoys of the left and right streets reported that, according to the amnesty decree of the fifth day of this month, in addition to the four temples originally retained in the two streets of the upper capital, eight more should be added. Two of them still use the old names, namely Xingfu Temple and Baoshou Temple. The other six requested to change their old names, with Baoying Temple changed to Zisheng Temple, and Qinglong
寺改為護國寺。菩提寺改為保唐寺。清禪寺改為安國寺。法雲尼寺改為唐安寺。崇敬尼寺改為唐昌寺。右街添置八所。西明寺改為福壽寺。莊嚴寺改為聖壽寺。舊留寺二所。舊名千福寺改為興元寺。化度寺改為崇福寺。永泰寺改為萬壽寺。溫國寺改為崇聖寺。經行寺改為龍興寺。奉恩寺改為興福寺。敕旨依奏。誅道士劉元靖等十二人。以其說惑武宗。排毀釋氏故也。
宣宗大中元年。閏三月。大復佛寺 按唐書宣宗本紀云云 按舊唐書宣宗本紀。大中元年閏三月敕。會昌季年。並省寺宇。雖云異方之教。無損致理之源。中國之人。久行其道。𨤲革過當。事體未弘。其靈山勝境。天下州府。應會昌五年四月所廢寺宇。有宿舊名僧。復能修創。一任住持。所司不得禁止。
懿宗咸通□年。令沙門入禁中為禱祠事 按唐書懿宗本紀。不載 按蕭仿傳。仿咸通初。為左散騎常侍。懿宗怠政事。喜佛道。引桑門。入禁中。為禱祠事。數幸佛廬。廣施予。仿諫以為。天竺法。割愛取滅。非帝王所尚慕。今筆梵言。口佛音。不若懲謬賞濫罰。振殃祈福。況佛者可以悟取。不可以相求。帝雖昏縱。猶嘉嘆其言。
咸通五年。裴坥以興佛寺。上疏切諫。優詔答之 按唐書懿宗本紀。不載 按舊唐書懿宗本紀。咸通五年
【現代漢語翻譯】 現代漢語譯本： 護國寺取代了寺（原名）。保唐寺取代了菩提寺（原名）。安國寺取代了清禪寺（原名）。唐安寺取代了法雲尼寺（原名）。唐昌寺取代了崇敬尼寺（原名）。右街增設了八所寺院。福壽寺取代了西明寺（原名）。聖壽寺取代了莊嚴寺（原名）。舊有寺院保留了兩所。興元寺取代了舊名千福寺（原名）。崇福寺取代了化度寺（原名）。萬壽寺取代了永泰寺（原名）。崇聖寺取代了溫國寺（原名）。龍興寺取代了經行寺（原名）。興福寺取代了奉恩寺（原名）。皇帝下旨批準了這些奏請。處決了道士劉元靖等十二人，因為他們用邪說迷惑武宗，排斥詆譭佛教。 宣宗大中元年，閏三月，大規模恢復佛寺。（按《唐書·宣宗本紀》記載） （按《舊唐書·宣宗本紀》記載）大中元年閏三月，皇帝下敕令：會昌年間，合併精簡寺廟，雖然說是異域的宗教，但並沒有損害治理國家的根本。中國百姓，信奉佛教已經很久了。徹底變革矯枉過正，事情做得不夠周全。那些靈山勝境，天下各州府，凡是會昌五年四月所廢除的寺廟，如果有德高望重的舊僧，能夠重新修建，一律允許他們擔任住持，有關部門不得加以禁止。 懿宗咸通年間，命令僧人進入皇宮進行祈禱。（按《唐書·懿宗本紀》沒有記載）（按《蕭仿傳》記載）蕭仿在咸通初年，擔任左散騎常侍。懿宗怠於政事，喜好佛教和道教，引薦僧人進入皇宮，進行祈禱。多次駕臨佛寺，廣施錢財。蕭仿勸諫說，印度的佛法，講究割捨愛慾以求滅度，不是帝王應該崇尚的。現在口誦梵文，口唸佛音，不如糾正錯誤，獎賞有功之人，懲罰作惡之人，消除災禍，祈求幸福。況且佛法可以通過領悟來獲得，不可以靠外在形式來追求。皇帝雖然昏庸放縱，還是讚賞了他的話。 咸通五年，裴坥因為興建佛寺一事，上疏懇切勸諫，皇帝下詔優待並答覆了他。（按《唐書·懿宗本紀》沒有記載）（按《舊唐書·懿宗本紀》記載）
【English Translation】 English version: Huguo Temple replaced Si (original name). Baotang Temple replaced Puti Temple (original name). Anguo Temple replaced Qingchan Temple (original name). Tang'an Nunnery replaced Fayun Nunnery (original name). Tangchang Nunnery replaced Chongjing Nunnery (original name). Eight more temples were added to the You Street. Fushou Temple replaced Ximing Temple (original name). Shengshou Temple replaced Zhuangyan Temple (original name). Two old temples were retained. Xingyuan Temple replaced the old name Qianfu Temple (original name). Chongfu Temple replaced Huadu Temple (original name). Wanshou Temple replaced Yongtai Temple (original name). Chongsheng Temple replaced Wenguo Temple (original name). Longxing Temple replaced Jingxing Temple (original name). Xingfu Temple replaced Feng'en Temple (original name). The emperor approved these requests. The Daoist Liu Yuanjing and twelve others were executed because they used heresy to bewilder Emperor Wuzong, rejecting and slandering Buddhism. In the first year of Dazhong during the reign of Emperor Xuanzong, in the leap March, Buddhist temples were restored on a large scale. (According to the 'Annals of Emperor Xuanzong of the Tang Dynasty') (According to the 'Old Annals of Emperor Xuanzong of the Tang Dynasty') In the leap March of the first year of Dazhong, the emperor issued an edict: During the Huichang period, temples were merged and streamlined. Although it is said to be a foreign religion, it does not harm the foundation of governing the country. The Chinese people have believed in Buddhism for a long time. Thorough reform has overcorrected the situation, and things have not been done thoroughly enough. Those famous mountains and scenic spots, in all prefectures of the country, all temples that were abolished in April of the fifth year of Huichang, if there are virtuous and respected old monks who can rebuild them, they are all allowed to serve as abbots, and the relevant departments must not prohibit them. During the Xiantong period of Emperor Yizong, monks were ordered to enter the palace to perform prayers. (According to the 'Annals of Emperor Yizong of the Tang Dynasty', there is no record) (According to the 'Biography of Xiao Fang') Xiao Fang served as the Left Attendant at the beginning of Xiantong. Emperor Yizong was negligent in government affairs and fond of Buddhism and Taoism, introducing monks into the palace to perform prayers. He visited Buddhist temples many times and gave generously. Xiao Fang advised that the Indian Buddhist Dharma emphasizes relinquishing desires to seek Nirvana, which is not what emperors should admire. Now, chanting Sanskrit and reciting Buddhist sounds is not as good as correcting mistakes, rewarding meritorious people, punishing evildoers, eliminating disasters, and praying for happiness. Moreover, the Buddha can be attained through enlightenment, not through external forms. Although the emperor was昏庸 and indulgent, he still praised his words. In the fifth year of Xiantong, Pei Ju earnestly advised in a memorial because of the construction of Buddhist temples, and the emperor issued an edict to treat him favorably and reply to him. (According to the 'Annals of Emperor Yizong of the Tang Dynasty', there is no record) (According to the 'Old Annals of Emperor Yizong of the Tang Dynasty')
春正月。諫議大夫裴坦上疏。論天下徴兵。財賦方匱。不宣。過興佛寺。以困國力。優詔答之。
咸通十二年五月。上幸安國寺。賜講經僧沉香高座 按唐書懿宗本紀。不載 按舊唐書懿宗本紀云云 按杜陽雜編。上敬天竺教。十二年冬制二高座。賜新安國寺。一為講座。一曰唱經座。各高二丈。砑沉檀為骨。以漆涂之。鏤金銀為龍鳳花木之形。遍覆其上。又置小方座。前陳經案。次設香盆。四隅立金穎伽高三丈。磴道欄檻。無不悉具。前繡錦襜褥。精巧奇絕。冠於一時。即設萬人齋。敕大德僧撤首為講論。上創修安國寺。臺殿廊宇。制度宏麗。就中三間華飾秘邃。天下稱之為最。工人以夜繼日而成之。上親倖賞勞。觀者如堵。降誕日于宮中結綵為寺。賜升朝官以下錦袍。李可及嘗教數人。作四方菩薩蠻隊。
咸通十四年三月。迎佛骨于鳳翔 按唐書懿宗本紀云云 按舊唐書懿宗本紀。咸通十四年三月庚午。詔兩街僧于鳳翔法門寺。迎佛骨。四月八日佛骨至京。自開遠門。達安福門。綵棚夾道。唸佛之音震地。上登安福門。迎禮之。迎入內道場三日。出於京城諸寺。士女云合。威儀盛飾。古無其比。制曰。朕以寡德纘承鴻業。十有四年。頃屬寇猖狂王師未息。朕憂勤在位。愛育生靈。遂乃尊崇釋教至重元
【現代漢語翻譯】 現代漢語譯本： 春季正月，諫議大夫裴坦上疏，議論天下徵兵，認為財物賦稅正睏乏，不應過度興建佛寺，以至於睏乏國家力量。皇帝下優厚的詔書答覆了他。
咸通十二年五月，皇上駕臨安國寺（Anguo Temple），賜予講經僧沉香高座。（根據《唐書·懿宗本紀》記載，沒有記載此事。根據《舊唐書·懿宗本紀》記載...根據《杜陽雜編》，皇上敬重天竺佛教，十二年冬天製作了兩個高座，賜給新安國寺，一個用作講座，一個用作唱經座，每個高二丈。用砑光的沉香檀木做骨架，用漆塗飾，鏤刻金銀為龍鳳花木的形狀，遍佈其上。又設定小方座，前面陳列經案，其次設定香盆，四個角上豎立金穎伽，高三丈。臺階道路欄桿，沒有不完備的。前面繡著錦緞襜褥，精巧奇絕，冠絕一時。隨即設定萬人齋，敕令大德僧撤首講論。皇上建立修繕安國寺，臺殿廊宇，制度宏偉華麗，其中三間華麗裝飾隱秘深邃，天下稱之為最。工匠以夜繼日地完成它。皇上親自駕臨賞賜慰勞，觀看的人如墻一般。在降誕日于宮中結綵為寺廟，賜予升朝官以下錦袍。李可及曾經教導數人，創作四方菩薩蠻隊。）
咸通十四年三月，（皇上）在鳳翔迎接佛骨。（根據《唐書·懿宗本紀》記載...根據《舊唐書·懿宗本紀》，咸通十四年三月庚午，詔令兩街僧人在鳳翔法門寺（Famen Temple）迎接佛骨。四月八日佛骨到達京城，從開遠門（Kaiyuan Gate）到達安福門（Anfu Gate），綵棚夾道，唸佛的聲音震天動地。皇上登上安福門，迎接禮拜。迎入內道場三天，然後送出京城各寺廟。士女雲集，威儀盛大華麗，古代沒有這樣的盛況。皇帝下詔說：『朕以寡德繼承大業，已經十四年。近來遭遇寇賊猖狂，王師尚未平息。朕憂慮勤勉在位，愛護養育百姓，於是尊崇釋迦教，極其重視根本。』
【English Translation】 English version: In the first month of spring, the remonstrance official Pei Tan submitted a memorial, discussing the conscription of soldiers throughout the country, arguing that financial resources were scarce and that excessive construction of Buddhist temples, which would deplete the nation's strength, should not be carried out. The emperor responded with a generous edict.
In the fifth month of the twelfth year of Xiantong (era name), the emperor visited Anguo Temple (Anguo Temple) and bestowed a high sandalwood seat upon the sutra-lecturing monk. (According to the 'Tang Shu·Yizong Benji' (Annals of Emperor Yizong in the Book of Tang), this event is not recorded. According to the 'Jiu Tang Shu·Yizong Benji' (Old Book of Tang, Annals of Emperor Yizong)... According to 'Du Yang Za Bian', the emperor revered the Tianzhu (Indian) Buddhist teachings. In the winter of the twelfth year, he ordered the creation of two high seats to be bestowed upon the new Anguo Temple, one for lecturing and one for chanting sutras, each two zhang (approximately 6.6 meters) in height. The frames were made of polished sandalwood, lacquered, and carved with gold and silver into the shapes of dragons, phoenixes, flowers, and trees, covering the entire surface. Small square seats were also placed, with sutra desks in front and incense burners next to them. Golden yingjia (a type of mythical bird) three zhang high stood at the four corners. The steps, paths, and railings were all complete. Embroidered brocade covers were placed in front, exquisitely crafted and unparalleled in their time. A ten-thousand-person vegetarian feast was then set up, and the eminent monk Che Shou was ordered to give lectures. The emperor initiated the construction and renovation of Anguo Temple, with magnificent and splendid halls, pavilions, and corridors. Among them, three rooms were particularly ornate, secretive, and profound, and were praised as the best in the world. The craftsmen worked day and night to complete it. The emperor personally visited to reward and comfort them, and the onlookers were like a wall. On the day of the Buddha's birth, the palace was decorated with colored hangings to resemble a temple, and officials of the court and below were given brocade robes. Li Keji once taught several people to create a 'Bodhisattva Barbarian' dance troupe from all directions.)
In the third month of the fourteenth year of Xiantong, (the emperor) welcomed the Buddha's bone relic in Fengxiang. (According to the 'Tang Shu·Yizong Benji'... According to the 'Jiu Tang Shu·Yizong Benji', on the gengwu day of the third month of the fourteenth year of Xiantong, an edict was issued ordering the monks of both streets to welcome the Buddha's bone relic at Famen Temple (Famen Temple) in Fengxiang. On the eighth day of the fourth month, the Buddha's bone relic arrived in the capital, entering from Kaiyuan Gate (Kaiyuan Gate) and reaching Anfu Gate (Anfu Gate). Colorful canopies lined the streets, and the sound of chanting Buddha's name shook the earth. The emperor ascended Anfu Gate to welcome and pay respects. It was welcomed into the inner courtyard for three days, and then sent to various temples in the capital. Scholars and commoners gathered like clouds, and the ceremonial display was grand and magnificent, unprecedented in ancient times. The emperor issued an edict saying: 'I, with meager virtue, have inherited the great undertaking for fourteen years. Recently, I have encountered rampant bandits, and the royal army has not yet quelled them. I am worried and diligent in my position, loving and nurturing the people, and therefore I revere the Shakya teachings and attach great importance to the root.'
門。迎請真身。為萬姓祈福。今觀睹之眾。隘塞路岐。載念狴牢。寢興在慮。嗟我黎人。陷於刑辟況漸當暑毒。繫於縲紲。或積幽凝滯。有傷和氣。或關連追擾。有妨農務京畿及天下州府縣。禁囚徒。除十惡忤逆故意殺人。官典犯贓。合造毒藥。放火持杖。開發墳墓外餘罪。輕重節級。遞減一等。其京城軍鎮。限兩日內疏理。訖聞奏。天下州府。敕到三日內。疏理聞奏 按杜陽雜編。十四年春。詔大德僧數十輩。于鳳翔法門寺。迎佛骨。百官上疏諫。有言憲宗故事者。上曰。但生得見。歿而無恨也。遂以金銀為寶剎。以珠玉為寶帳。香舁仍用孔雀氄毛飾。其寶剎小者高一丈。大者二丈。刻香檀為飛簾花檻瓦木階砌之類。其上遍以金銀覆之。舁一剎則用夫數百。其寶帳香舁。不可勝紀。工巧輝煥。與日爭麗。又悉珊瑚瑪瑙珍珠瑟瑟綴為幡幢。計用雜珍寶。不啻百斛。其剪綵為幡為傘。約以萬隊。四月八日。佛骨入長安。自開遠門安福樓。夾道佛聲震地。士女瞻禮。僧徒道從。上御安福寺。親自頂禮。泣下沾臆。即召兩街供奉僧。賜金帛各有差。仍京師耆老元和迎真體者。悉賜銀碗錦彩。長安豪家。競飾車服。駕肩彌路。四方挈老扶幼。來觀者。莫不疏素以待恩福。時有軍卒。斷左臂于佛前。以手執之。一步一禮。血流灑
【現代漢語翻譯】 現代漢語譯本 打開城門，恭迎佛祖真身（zhen shen，指佛陀的遺骨或舍利），為天下百姓祈福。如今前來瞻仰的民眾，擁擠阻塞了道路。我常常想到那些被囚禁在牢獄中的人，寢食難安，為此憂慮。可嘆我的百姓，身陷刑罰之中，況且正值暑熱時節，被囚禁在牢獄之中，或許積鬱成疾，有傷身體的和氣，或許受到牽連追究，妨礙了農耕事務。京畿地區以及天下各州府縣，對於禁錮的囚犯，除了犯有十惡不赦（shi e wu she，指最嚴重的十種罪行，如謀反、大逆等）、忤逆（wu ni，指不孝順父母）、故意殺人、官吏貪贓枉法、合夥製造毒藥、放火、持械行兇、盜掘墳墓之外的其餘罪行，按照罪行輕重等級，依次遞減一等處罰。京城軍鎮，限定在兩日內清理完畢並上報朝廷。天下各州府，接到敕令后三日內，清理完畢並上報朝廷。 根據《杜陽雜編》記載，唐文宗開成四年春天，皇帝下詔讓數十位大德高僧，前往鳳翔法門寺（Fa men si，寺廟名），迎請佛骨。許多官員上書勸諫，有人引用唐憲宗迎佛骨的故事勸諫。皇帝說：『只要我活著能見到佛骨，死後也就沒有遺憾了。』於是用金銀製作寶塔，用珠玉製作寶帳，香爐仍然用孔雀毛裝飾。寶塔小的有一丈高，大的有二丈高，用檀香木雕刻成飛檐、花欄、瓦片、階梯等形狀，上面全部用金銀覆蓋。抬一座寶塔就要用幾百個伕役。寶帳和香爐的數量之多，無法計數。工藝精巧，光彩奪目，與太陽爭輝。又用珊瑚、瑪瑙、珍珠、瑟瑟等裝飾成幡幢，估計用到的各種珍寶，不止一百斛。剪綵製作的幡和傘，大約有上萬隊。四月初八，佛骨進入長安（Chang'an，唐朝首都）。從開遠門（Kai yuan men，城門名）到安福樓（An fu lou，樓名），道路兩旁佛號聲震天動地，士女百姓瞻仰禮拜，僧侶跟隨。皇帝親自到安福寺（An fu si，寺廟名）頂禮膜拜，感動得淚流滿面。隨即召見兩街供奉僧，賞賜金銀綢緞各有不同。仍然賞賜京城中元和年間迎接佛骨的老人銀碗和錦彩。長安的豪門大戶，競相裝飾車馬服飾，人肩相摩，擁擠在道路上。四方百姓扶老攜幼，前來觀看的人，無不吃齋素食，以期待得到恩福。當時有軍卒，在佛前砍斷左臂，用手拿著斷臂，一步一拜，鮮血流淌。
【English Translation】 English version Open the city gates to welcome the true body (zhen shen, referring to the Buddha's relics or remains) and pray for blessings for all the people. Today, the crowds who have come to pay homage are blocking the roads. I often think of those imprisoned in the dungeons, who cannot sleep or eat in peace, and I worry about them. Alas, my people are trapped in criminal punishments, and it is now the height of summer. They are imprisoned in shackles, perhaps accumulating depression and harming their inner harmony, or perhaps being implicated and disturbed, hindering agricultural work. In the capital region and all the prefectures and counties under heaven, for those prisoners who are imprisoned, except for those who have committed the ten unpardonable crimes (shi e wu she, referring to the ten most serious crimes, such as treason and rebellion), filial impiety (wu ni, referring to disrespect for parents), intentional homicide, officials committing embezzlement, conspiring to make poison, arson, armed assault, and grave robbing, the remaining crimes, according to the severity of the crime, will be reduced by one degree. The military garrisons in the capital city are limited to two days to complete the review and report to the court. All the prefectures under heaven, within three days of receiving the imperial edict, must complete the review and report to the court. According to the 'Du Yang Miscellaneous Records', in the spring of the fourth year of Emperor Wenzong's Kaicheng reign, the emperor ordered dozens of eminent monks to go to Famen Temple (Fa men si, name of a temple) in Fengxiang to welcome the Buddha's bones. Many officials submitted memorials to dissuade him, and some cited the story of Emperor Xianzong welcoming the Buddha's bones to dissuade him. The emperor said, 'As long as I can see the Buddha's bones while I am alive, I will have no regrets when I die.' So he used gold and silver to make pagodas, and pearls and jade to make canopies. The incense burners were still decorated with peacock feathers. The small pagodas were one zhang high, and the large ones were two zhang high. They were carved from sandalwood into flying eaves, flower railings, tiles, steps, and the like, and all were covered with gold and silver. It took hundreds of laborers to carry one pagoda. The number of canopies and incense burners was countless. The craftsmanship was exquisite and dazzling, competing with the sun for brilliance. Coral, agate, pearls, and 'se se' were used to decorate banners and streamers, and it was estimated that more than one hundred 'hu' of various treasures were used. The banners and umbrellas made of colored silk numbered about ten thousand teams. On the eighth day of the fourth month, the Buddha's bones entered Chang'an (Chang'an, the capital of the Tang Dynasty). From Kaiyuan Gate (Kai yuan men, name of a city gate) to Anfu Tower (An fu lou, name of a tower), the sound of Buddhist chants shook the earth on both sides of the road, and the men and women paid homage. The emperor personally went to Anfu Temple (An fu si, name of a temple) to prostrate himself and worship, and was moved to tears. He then summoned the monks of the two streets and bestowed gold, silver, and silk on them in varying amounts. He also rewarded the elders in the capital who had welcomed the Buddha's bones during the Yuanhe period with silver bowls and brocade. The wealthy families of Chang'an competed to decorate their carriages and clothes, and people crowded the roads shoulder to shoulder. People from all directions came to watch, supporting the old and carrying the young, and all ate vegetarian food in the hope of receiving blessings. At that time, a soldier cut off his left arm in front of the Buddha, held it in his hand, and prostrated himself with each step, blood flowing.
地。至肘行膝步。嚙指截髮。不可算數。又有僧以芟覆頂上。謂之煉頂。火發痛作。即掉其首。呼叫坊市。少年擒之。不令動搖。而痛不可忍。乃號哭臥于道上。頭頂焦爛。舉止窘迫。凡見者無不大哂焉。上迎佛骨。入內道場。即設金花帳。溫清床。龍鱗之席。鳳毛之褥。焚玉髓之香。薦瓊膏之乳。皆九年訶陵國所貢獻也。初迎佛骨。有詔令京城及畿甸。于路傍壘土為香剎。高或一二丈。迨八九尺。悉以金翠飾之。京城之內。約及萬數。時妖言香剎搖動。有佛光慶雲現路衢。說者送相為異。又坊市豪家。相為無遮齋大會。通衢間結綵為樓閣臺殿。或水銀以為池。金玉以為樹。競聚僧徒廣設佛像。吹螺擊鈸。燈燭相繼。又令小兒玉帶金額白腳。呵唱于其間。恣為嬉戲。又結錦繡為小車輿。以載歌舞。如是。充于輦轂之下。而延壽里特為繁華之最。是歲秋七月。天子宴駕公主薨而上崩同昌之號明矣。
僖宗□□□年。詔歸佛骨於法門 按唐書僖宗本紀。不載 按杜陽雜編。僖宗皇帝即位。詔歸佛骨於法門。其道從威儀。十無其一。具體而已。然京城耆耋士女。爭為送別。執手相謂曰。六十年一度迎真身不知再見覆在何時。即伏首於前。嗚咽流涕。所在香剎詔悉剷除。近甸百無一二焉。
(古今圖書整合)釋教
部匯考卷第二 卍新續藏第 77 冊 No. 1521 (古今圖書整合)釋教部匯考
(古今圖書整合)釋教部匯考卷第三
後梁
太祖開平元年。敕僧尼改屬祠部。泉州沙門智宣。往西竺求經。回詣闕。進辟支佛骨。貝葉梵經 按五代史梁太祖本紀。不載 按佛祖統紀云云。
開平三年。大明節。敕百官。詣寺行香祝壽 按五代史梁太祖本紀。不載 按佛祖統紀云云。
末帝貞明元年。東塔院沙門歸序。進經論會要。詔編入大藏。賜演教大師 按五代史梁末帝本紀。不載 按佛祖統紀云云。
龍德元年。春三月丁亥。朔禁私度僧尼 按五代史梁末帝本紀云云 按佛祖統紀。元年敕天下。毋得私度僧尼。愿出家者入京城。比試經業。
後唐
莊宗同光元年。敕設千僧齋 按五代史唐莊宗本紀。不載 按佛祖統紀。同光元年誕節。敕僧錄。慧江。道士程紫霄。入內殿談論。設千僧齋。
同光二年。敕僧慧然。入內殿。咨問禪法 按五代史唐莊宗本紀。不載 按佛祖統紀。同光二年敕三聖慧然禪師。入內殿。咨問禪法。上曰。朕下大梁。收得一顆無價寶珠。未有人酬價。然曰。請陛下寶看。上以手舒幞頭角。然曰。帝王之寶。誰敢酬價。帝說。然亡。敕
【現代漢語翻譯】 現代漢語譯本 部匯考卷第二 卍新續藏第 77 冊 No. 1521 (古今圖書整合)釋教部匯考
（古今圖書整合）釋教部匯考卷第三
後梁
太祖開平元年。敕令僧尼改隸屬於祠部。泉州沙門智宣（Zhi Xuan），前往西竺（Xi Zhu，古印度）求取佛經，返回後到朝廷進獻辟支佛骨（Pratyeka-buddha relics）和貝葉梵經（Palm-leaf Sanskrit scriptures）。（按：《五代史·梁太祖本紀》未記載此事。按：《佛祖統紀》有相關記載。）
開平三年。在大明節（Da Ming Festival）這天，敕令百官前往寺廟行香祝壽。（按：《五代史·梁太祖本紀》未記載此事。按：《佛祖統紀》有相關記載。）
末帝貞明元年。東塔院（Eastern Pagoda Temple）的沙門歸序（Gui Xu），進獻經論會要。皇帝下詔將其編入大藏經（Great Treasury of Scriptures），並賜予『演教大師』（Yan Jiao Da Shi）的稱號。（按：《五代史·梁末帝本紀》未記載此事。按：《佛祖統紀》有相關記載。）
龍德元年。春季三月丁亥日，頒佈政令禁止私自剃度僧尼。（按：《五代史·梁末帝本紀》有相關記載。按：《佛祖統紀》記載，元年敕令天下，不得私自剃度僧尼。想要出家的人要到京城，參加經業考試。）
後唐
莊宗同光元年。敕令設定千僧齋（offering to one thousand monks）。（按：《五代史·唐莊宗本紀》未記載此事。按：《佛祖統紀》記載，同光元年誕辰日，敕令僧錄慧江（Hui Jiang）和道士程紫霄（Cheng Zi Xiao）進入內殿談論，並設定千僧齋。）
同光二年。敕令僧人慧然（Hui Ran）進入內殿，諮詢禪法。（按：《五代史·唐莊宗本紀》未記載此事。按：《佛祖統紀》記載，同光二年敕令三聖慧然禪師（Chan Master Hui Ran of Three Saints Temple）進入內殿，諮詢禪法。皇帝說：『朕攻下大梁（Da Liang），得到一顆無價寶珠，沒有人能出得起價錢。』慧然說：『請陛下拿出來讓我看看。』皇帝用手舒展開頭巾的兩個角。慧然說：『帝王的寶物，誰敢出價？』皇帝很高興。慧然去世，皇帝下令...
【English Translation】 English version Section Compilation Volume 2 卍 New Continued Collection, Volume 77, No. 1521 (Complete Collection of Illustrations and Writings from Ancient to Modern Times), Section Compilation of Buddhism
(Complete Collection of Illustrations and Writings from Ancient to Modern Times) Section Compilation of Buddhism, Volume 3
Later Liang Dynasty
In the first year of Kai Ping during the reign of Emperor Taizu, an imperial edict ordered monks and nuns to be reassigned to the Ministry of Sacrifices. The Shramana Zhi Xuan (智宣) from Quanzhou went to Xi Zhu (西竺, ancient India) to seek scriptures. Upon returning, he went to the court to present Pratyeka-buddha relics (辟支佛骨) and palm-leaf Sanskrit scriptures (貝葉梵經). (Note: The 'Basic Annals of Emperor Taizu of Liang' in the History of the Five Dynasties does not record this. Note: The Comprehensive Record of Buddhas and Patriarchs contains related records.)
In the third year of Kai Ping, on the day of the Da Ming Festival (大明節), an imperial edict ordered all officials to go to temples to offer incense and pray for longevity. (Note: The 'Basic Annals of Emperor Taizu of Liang' in the History of the Five Dynasties does not record this. Note: The Comprehensive Record of Buddhas and Patriarchs contains related records.)
In the first year of Zhen Ming during the reign of the Last Emperor, the Shramana Gui Xu (歸序) of the Eastern Pagoda Temple (東塔院) presented essential compilations of scriptures and treatises. The emperor issued an edict to include them in the Great Treasury of Scriptures (大藏), and bestowed upon him the title 'Master of Spreading Teachings' (演教大師). (Note: The 'Basic Annals of the Last Emperor of Liang' in the History of the Five Dynasties does not record this. Note: The Comprehensive Record of Buddhas and Patriarchs contains related records.)
In the first year of Long De, on the Dinghai day of the third month of spring, a decree was issued to prohibit the private ordination of monks and nuns. (Note: The 'Basic Annals of the Last Emperor of Liang' in the History of the Five Dynasties contains related records. Note: The Comprehensive Record of Buddhas and Patriarchs records that in the first year, an edict was issued throughout the land prohibiting the private ordination of monks and nuns. Those who wished to become monks or nuns had to go to the capital to participate in scripture examinations.)
Later Tang Dynasty
In the first year of Tong Guang during the reign of Emperor Zhuangzong, an imperial edict ordered the setting up of an offering to one thousand monks (千僧齋). (Note: The 'Basic Annals of Emperor Zhuangzong of Tang' in the History of the Five Dynasties does not record this. Note: The Comprehensive Record of Buddhas and Patriarchs records that on the birthday of the emperor in the first year of Tong Guang, an imperial edict ordered the monastic registrar Hui Jiang (慧江) and the Daoist Cheng Zi Xiao (程紫霄) to enter the inner palace to discuss matters and set up an offering to one thousand monks.)
In the second year of Tong Guang, an imperial edict ordered the monk Hui Ran (慧然) to enter the inner palace to consult on Chan (Zen) teachings. (Note: The 'Basic Annals of Emperor Zhuangzong of Tang' in the History of the Five Dynasties does not record this. Note: The Comprehensive Record of Buddhas and Patriarchs records that in the second year of Tong Guang, an imperial edict ordered Chan Master Hui Ran (慧然) of Three Saints Temple to enter the inner palace to consult on Chan teachings. The emperor said, 'When I conquered Da Liang (大梁), I obtained a priceless jewel, but no one can afford to pay its price.' Hui Ran said, 'Please, Your Majesty, show it to me.' The emperor used his hand to unfold the two corners of his headscarf. Hui Ran said, 'Who dares to put a price on the treasure of the emperor?' The emperor was pleased. Hui Ran passed away, and the emperor ordered...
謚廣濟大師通寂之塔。
同光三年。騎將史銀槍乞出家。賜號無學大師 按五代史唐莊宗本紀。不載 按佛祖統紀同光三年。騎將史銀槍有戰功。隨駕入洛。忽悟禪道。乞出家名契澄。賜號無學大師。以其居為立德院。
後晉
高祖天福四年。敕國忌行香飯僧為定式。又敕以僧可洪大藏經音義。入大藏 按五代史晉高祖本紀。不載 按西溪藂語。行香起於後魏。及江左齊梁間。每然香薰手。或以香末散行。謂之行香。唐初因之。文宗朝省 奏設齋行香。事無經據。乃罷。宣宗復釋教。行其儀。朱梁開國大明節。百官行香祝壽。石晉天福中 正固奏國忌行香。宰臣跪爐。百官立班。仍飯僧人。即為定式。國朝至今因之 按佛祖統紀。天褔四年。敕國忌宰臣百僚。詣寺行食飯僧。永以為式。漢中沙門。可洪進大藏經音義四百八十卷。敕入大藏。
出帝開運元年。敕為高祖寫大藏經。奉安明聖寺。以資鴻福 按五代史晉出帝本紀。不載 按佛祖統紀云云。
後周
太祖廣順二年十一月。以在京潛龍宅。為佛宮。賜額天勝禪寺 按五代史周太祖本紀。不載 按續文獻通考云云。
廣順三年十一月。中印土僧法進。賜紫衣 按五代史周太祖本紀。不載 按續文獻通考云云 世宗顯德
【現代漢語翻譯】 謚廣濟大師通寂之塔。
同光三年，騎將史銀槍請求出家，被賜予『無學大師』的稱號。（按：《五代史·唐莊宗本紀》沒有記載此事。按：《佛祖統紀》記載，同光三年，騎將史銀槍有戰功，隨駕進入洛陽，忽然領悟禪道，請求出家，法名契澄，被賜予『無學大師』的稱號，並將他的住所改為立德院。）
後晉
高祖天福四年，下令將國忌日行香飯僧作為定製。又下令將僧人可洪所著的《大藏經音義》收入大藏經。（按：《五代史·晉高祖本紀》沒有記載此事。按：《西溪藂語》記載，行香的習俗起源於後魏，到江左齊梁之間，人們常常點燃香來薰手，或者將香末散佈開來，稱為行香。唐初沿用了這個習俗，文宗朝時，有人奏請設定齋行香，但因為沒有經典依據而被廢止。宣宗恢復了佛教，也恢復了行香的儀式。朱梁開國大明節時，百官行香祝壽。石晉天福年間，正固奏請在國忌日行香，宰相跪在香爐前，百官按班排列，並供養僧人飯食，從此成為定製，國朝至今沿用這個習俗。按：《佛祖統紀》記載，天福四年，下令國忌日宰相百官到寺廟行食飯僧，永久作為定製。漢中沙門可洪進獻《大藏經音義》四百八十卷，下令收入大藏經。）
出帝開運元年，下令為高祖抄寫大藏經，供奉在明聖寺，以祈求洪福。（按：《五代史·晉出帝本紀》沒有記載此事。按：《佛祖統紀》有相關記載。）
後周
太祖廣順二年十一月，將位於京城的潛龍宅改為佛寺，賜額『天勝禪寺』。（按：《五代史·周太祖本紀》沒有記載此事。按：《續文獻通考》有相關記載。）
廣順三年十一月，中印土僧法進被賜予紫衣。（按：《五代史·周太祖本紀》沒有記載此事。按：《續文獻通考》有相關記載。）世宗顯德
【English Translation】 Epitaph for the Stupa of Great Master Guangji Tongji.
In the third year of Tongguang, Cavalry General Shi Yinqi requested to become a monk and was granted the title 'Great Master Wuxue' (Great Master of No-Learning). (Note: The 'Basic Annals of Emperor Zhuangzong of Tang' in the 'History of the Five Dynasties' does not record this. According to the 'Comprehensive Record of Buddhas and Patriarchs', in the third year of Tongguang, Cavalry General Shi Yinqi had military merits and followed the emperor into Luoyang. He suddenly awakened to the path of Chan (Zen) and requested to become a monk, receiving the Dharma name Qicheng. He was granted the title 'Great Master Wuxue', and his residence was converted into the Lide Monastery.)
Later Jin Dynasty
In the fourth year of Tianfu during the reign of Emperor Gaozu, an imperial edict decreed that the offering of incense and feeding of monks on the anniversary of the emperor's death should become a fixed practice. Another edict ordered that the 'Phonetic and Semantic Commentary on the Great Treasury of Scriptures' by the monk Kehong be included in the Great Treasury. (Note: The 'Basic Annals of Emperor Gaozu of Jin' in the 'History of the Five Dynasties' does not record this. According to the 'Xixi Congyu', the custom of offering incense originated in the Later Wei Dynasty, and during the Qi and Liang dynasties in Jiangzuo, people often burned incense to perfume their hands or scattered incense powder, which was called 'xingxiang' (offering incense). The early Tang Dynasty followed this custom, but during the reign of Emperor Wenzong, someone memorialized that the practice of setting up a vegetarian feast and offering incense lacked scriptural basis and was therefore abolished. Emperor Xuanzong restored Buddhism and also restored the ritual of offering incense. During the Daming Festival at the founding of the Zhu Liang Dynasty, officials offered incense and wished the emperor longevity. During the Tianfu period of the Later Jin Dynasty, Zheng Gu memorialized that incense should be offered on the anniversary of the emperor's death, with the chief ministers kneeling before the incense burner and the officials standing in ranks, and that monks should be offered food, which became a fixed practice that has continued to this day. According to the 'Comprehensive Record of Buddhas and Patriarchs', in the fourth year of Tianfu, an edict ordered that on the anniversary of the emperor's death, the chief ministers and officials should go to the temple to offer food and feed the monks, which would be a permanent practice. The Shramana Kehong from Hanzhong presented the 'Phonetic and Semantic Commentary on the Great Treasury of Scriptures' in 480 volumes, which was ordered to be included in the Great Treasury.)
In the first year of Kaiyun during the reign of Emperor Chu, an edict ordered that the Great Treasury of Scriptures be copied for Emperor Gaozu and enshrined in the Mingsheng Monastery to pray for great blessings. (Note: The 'Basic Annals of Emperor Chu of Jin' in the 'History of the Five Dynasties' does not record this. The 'Comprehensive Record of Buddhas and Patriarchs' contains relevant records.)
Later Zhou Dynasty
In the eleventh month of the second year of Guangshun during the reign of Emperor Taizu, the Qianlong Residence in the capital was converted into a Buddhist temple and given the name 'Tiansheng Chan Monastery' (Heavenly Victory Chan Monastery). (Note: The 'Basic Annals of Emperor Taizu of Zhou' in the 'History of the Five Dynasties' does not record this. The 'Xu Wenxian Tongkao' contains relevant records.)
In the eleventh month of the third year of Guangshun, the monk Fajin from Central India was granted a purple robe. (Note: The 'Basic Annals of Emperor Taizu of Zhou' in the 'History of the Five Dynasties' does not record this. The 'Xu Wenxian Tongkao' contains relevant records.) Emperor Shizong Xiande
元年。賜團拍谷佛寺僧紫衣。以潛龍宮為皇建禪院。以沙門義楚所進釋氏書。付史館 按五代史周世宗本紀。不載 按續文獻通考。世宗顯德元年四月。幸團拍谷佛寺。賜主僧紫衣。九月以潛龍宮為皇建禪院。遣沙門清興居之。是月齊州沙門義楚。進釋氏六帖三十卷。義楚少負名操。亦通儒學。將佛書麗事。以類相從。擬白氏儒書所集。帝覽而嘉之。賜以紫衣。其書付史館。
顯德二年。大毀佛寺及佛像。禁私度僧尼 按五代史周世宗本紀。顯德二年夏五月甲戌。大毀佛寺。禁民親無侍養而為僧尼。及私自度者 又按周本紀。世宗即位之明年。廢天下佛寺三千三百三十六。是時中國乏錢。乃詔悉毀天下銅佛像以鑄錢。嘗曰。吾聞佛說以身世為妄。而以利人為急。使其真身尚在。茍利於世。猶欲割截。況此銅像。豈有所惜哉。由是群臣。皆不敢言 按佛祖統紀。是歲帝既並省寺院。敕男年十五以上。誦經百紙。或讀五百紙。女年十三以上。誦經七十紙。或讀三百紙。陳狀出家。本郡考試以聞。祠部給牒。方得剃度。
遼
太祖以唐天覆二年。始建開教寺 按遼史太祖本紀。唐天覆二年九月。城龍化州于潢河之南。始建開教寺。
太祖六年。建天雄寺 按遼史太祖本紀。六年以兵討兩冶。以所獲
【現代漢語翻譯】 元年，賜團拍谷佛寺（Tuanpaigu Buddhist Temple）僧人紫衣。將潛龍宮改為皇建禪院。將沙門義楚（Yichu）所進獻的釋氏書籍，交付史館。按《五代史·周世宗本紀》未記載此事。按《續文獻通考》，世宗顯德元年四月，駕幸團拍谷佛寺，賜主僧紫衣。九月，將潛龍宮改為皇建禪院，派遣沙門清興（Qingxing）居住。同月，齊州沙門義楚進獻《釋氏六帖》三十卷。義楚年少時就以名節自負，也通曉儒學。他將佛書中的典故，按類別整理，模仿白居易的儒學書籍。皇帝閱覽后嘉獎他，賜予紫衣。其書交付史館。
顯德二年，大規模毀壞佛寺及佛像，禁止私自剃度僧尼。按《五代史·周世宗本紀》，顯德二年夏五月甲戌，大規模毀壞佛寺，禁止百姓家中無人贍養而為僧尼，以及私自剃度者。又按《周本紀》，世宗即位后的第二年，廢除天下佛寺三千三百三十六所。當時中國缺乏錢幣，於是下詔全部毀壞天下銅佛像以鑄錢。曾說：『我聽說佛說以身世為虛妄，而以利人為急。如果他的真身尚在，只要有利於世人，尚且願意割捨，何況這些銅像，難道有什麼可惜的呢？』因此群臣，都不敢說什麼。按《佛祖統紀》，這年皇帝已經合併省減寺院，敕令男子年滿十五歲以上，誦經一百紙，或讀五百紙；女子年滿十三歲以上，誦經七十紙，或讀三百紙，陳述情況出家。由本郡考試後上報，祠部給予度牒，方可剃度。
遼
太祖在唐天覆二年，開始建造開教寺（Kaijiao Temple）。按《遼史·太祖本紀》，唐天覆二年九月，在潢河之南的龍化州築城，開始建造開教寺。
太祖六年，建造天雄寺（Tianxiong Temple）。按《遼史·太祖本紀》，六年用兵討伐兩冶，用所獲之物建造天雄寺。
【English Translation】 In the first year, the emperor bestowed purple robes upon the monks of Tuanpaigu Buddhist Temple (Tuanpaigu Buddhist Temple). He converted the Qianlong Palace into the Huangjian Chan Monastery. The Buddhist texts presented by the monk Yichu (Yichu) were handed over to the historical archives. According to the 'Basic Annals of Emperor Shizong of the Five Dynasties History', this event is not recorded. According to the 'Continuation of the Comprehensive Examination of Documents', in the fourth month of the first year of Xiande during the reign of Emperor Shizong, he visited Tuanpaigu Buddhist Temple and bestowed purple robes upon the head monk. In the ninth month, he converted the Qianlong Palace into the Huangjian Chan Monastery and sent the monk Qingxing (Qingxing) to reside there. In the same month, the monk Yichu from Qizhou presented thirty volumes of 'Classified Excerpts from Buddhist Scriptures'. Yichu was known for his integrity from a young age and was also versed in Confucianism. He categorized and arranged the stories from Buddhist scriptures, imitating the Confucian texts compiled by Bai Juyi. The emperor was pleased upon reading it and bestowed a purple robe upon him. The book was handed over to the historical archives.
In the second year of Xiande, a large-scale destruction of Buddhist temples and statues occurred, and private ordination of monks and nuns was prohibited. According to the 'Basic Annals of Emperor Shizong of the Five Dynasties History', in the fifth month of summer in the second year of Xiande, Buddhist temples were destroyed on a large scale, and people without family to support them becoming monks or nuns, as well as those who were privately ordained, were prohibited. Furthermore, according to the 'Basic Annals of Zhou', in the second year after Emperor Shizong ascended the throne, 3,336 Buddhist temples were abolished throughout the country. At that time, China lacked currency, so an edict was issued to destroy all bronze Buddhist statues in the country to mint coins. He once said, 'I have heard that the Buddha said that the body and the world are illusory, and that benefiting people is urgent. If his true body were still here, he would be willing to cut it up if it benefited the world, let alone these bronze statues, what is there to regret?' Therefore, the ministers did not dare to say anything. According to the 'General History of the Buddhas and Patriarchs', in this year, after the emperor had merged and reduced the temples, he ordered men aged fifteen and above to recite one hundred pages of scriptures, or read five hundred pages; women aged thirteen and above to recite seventy pages of scriptures, or read three hundred pages, and to state their reasons for wanting to become monks or nuns. After being examined by the local prefecture and reported, the Ministry of Rites would issue a certificate of ordination, and only then could they be ordained.
Liao
In the second year of Tianfu during the Tang Dynasty, Emperor Taizu began to build Kaijiao Temple (Kaijiao Temple). According to the 'Basic Annals of Emperor Taizu of the Liao History', in the ninth month of the second year of Tianfu during the Tang Dynasty, the city of Longhua Prefecture was built south of the Huang River, and the construction of Kaijiao Temple began.
In the sixth year of Emperor Taizu's reign, Tianxiong Temple (Tianxiong Temple) was built. According to the 'Basic Annals of Emperor Taizu of the Liao History', in the sixth year, troops were used to attack Liangye, and Tianxiong Temple was built with the spoils.
僧崇文等五十人。歸西樓建天雄寺以居之。以示天助雄武。
神冊三年。五月乙亥。詔建佛寺。
天贊四年。十一月丁酉。幸安國寺飯僧 按以上俱遼史太祖本紀云云。
太宗天顯十年幸弘福寺。為皇后飯僧 按遼史太祖本紀。天顯十年冬十一月丙午。幸弘福寺。為皇后飯僧。見觀音畫像。乃大聖皇帝應天皇后及人皇王所施。顧左右曰。昔與父母兄弟。聚觀於此。歲時未幾。今我獨來。悲嘆不已。乃自製文。題于壁以極追感之意。讀者悲之。
會同五年。幸菩薩堂。飯僧 按遼史太宗本紀。會同五年六月丁丑。聞皇太后不豫。上幸菩薩堂。飯僧五萬人。
穆宗應歷二年。冬十二月辛卯。以生日。飯僧 按遼史穆宗本紀云云。
景宗保寧六年。冬十二月戊子。以沙門昭敏。為三京諸道僧尼都總管。加兼侍中。
保寧八年。八月癸卯。漢遣使言。天清節。設無遮會。飯僧祝𨤲 按以上俱遼史景宗本紀云云。
聖宗統和二年。九月辛未。以景宗忌日。詔諸道京鎮遣官行香飯僧。
統和四年。秋七月辛巳。以殺敵多。詔上京開龍寺。建佛寺一月。飯僧萬人。
統和七年。夏四月己未。幸延壽寺。飯僧。
統和九年。春正月丙子。詔禁私度僧尼。
【現代漢語翻譯】 現代漢語譯本 僧人崇文等五十人，回到西樓建立了天雄寺（Tianxiong Temple），以此來顯示上天幫助雄武。
神冊（Shence）三年，五月乙亥日，下詔建造佛寺。
天贊（Tianzhan）四年，十一月丁酉日，皇帝駕臨安國寺（Anguo Temple）齋僧。——以上都記載於《遼史·太祖本紀》。
太宗天顯（Tianxian）十年，駕臨弘福寺（Hongfu Temple），為皇后齋僧。——據《遼史·太祖本紀》記載，天顯十年冬十一月丙午日，皇帝駕臨弘福寺，為皇后齋僧，看見觀音畫像，是太聖皇帝（Great Sage Emperor）、應天皇后（Yingtian Empress）以及人皇王（Human Emperor King）所施捨。皇帝環顧左右說：『過去與父母兄弟，一同在此觀看，時間過去沒多久，如今我獨自前來。』悲嘆不已，於是親自撰寫文章，題在墻壁上，以表達追思懷念之情，讀者為之悲傷。
會同（Huitong）五年，駕臨菩薩堂（Bodhisattva Hall），齋僧。——據《遼史·太宗本紀》記載，會同五年六月丁丑日，聽說皇太后身體不適，皇帝駕臨菩薩堂，齋僧五萬人。
穆宗應歷（Yingli）二年，冬十二月辛卯日，因為是自己的生日，齋僧。——以上記載於《遼史·穆宗本紀》。
景宗保寧（Baoning）六年，冬十二月戊子日，任命沙門昭敏（Zhaomin）為三京諸道僧尼都總管，加兼侍中。
保寧八年，八月癸卯日，漢朝派遣使者來說，天清節（Tianqing Festival）要設定無遮會（Wuzhe Assembly），齋僧祝壽。——以上都記載於《遼史·景宗本紀》。
聖宗統和（Tonghe）二年，九月辛未日，因為是景宗的忌日，詔令各道京鎮派遣官員行香齋僧。
統和四年，秋七月辛巳日，因為殺敵眾多，詔令上京開龍寺（Kailong Temple）建造佛寺一個月，齋僧萬人。
統和七年，夏四月己未日，駕臨延壽寺（Yanshou Temple），齋僧。
統和九年，春正月丙子日，下詔禁止私自剃度僧尼。
【English Translation】 English version The monk Chongwen and fifty others returned to the West Tower and built Tianxiong Temple (Temple of Heavenly Assistance and Valor) to show that Heaven was assisting their valor.
In the third year of the Shence (Divine Strategy) reign, on the day Yihai in the fifth month, an edict was issued to build Buddhist temples.
In the fourth year of the Tianzhan (Heavenly Praise) reign, on the day Dingyou in the eleventh month, the Emperor visited Anguo Temple (Temple of National Peace) to offer food to monks. - The above is all recorded in the 'Basic Annals of Emperor Taizu of the Liao Dynasty'.
In the tenth year of Emperor Taizong's Tianxian (Heavenly Manifestation) reign, he visited Hongfu Temple (Temple of Great Blessings) to offer food to monks for the Empress. - According to the 'Basic Annals of Emperor Taizu of the Liao Dynasty', on the day Bingwu in the eleventh month of winter in the tenth year of Tianxian, the Emperor visited Hongfu Temple to offer food to monks for the Empress. He saw a portrait of Guanyin (Avalokiteśvara), which was donated by the Great Sage Emperor, Empress Yingtian (Responding to Heaven), and the Human Emperor King. He looked around and said, 'In the past, I watched here with my parents and brothers. Not much time has passed, and now I come alone.' He sighed with sorrow and personally wrote an article, which he inscribed on the wall to express his feelings of remembrance. The readers were saddened by it.
In the fifth year of the Huitong (Assembled Governance) reign, he visited Bodhisattva Hall (Hall of the Bodhisattva) to offer food to monks. - According to the 'Basic Annals of Emperor Taizong of the Liao Dynasty', on the day Dingchou in the sixth month of the fifth year of Huitong, upon hearing that the Empress Dowager was unwell, the Emperor visited Bodhisattva Hall and offered food to 50,000 monks.
In the second year of Emperor Muzong's Yingli (Responding to the Calendar) reign, on the day Xinmao in the twelfth month of winter, he offered food to monks because it was his birthday. - The above is recorded in the 'Basic Annals of Emperor Muzong of the Liao Dynasty'.
In the sixth year of Emperor Jingzong's Baoning (Protecting Peace) reign, on the day Wuzi in the twelfth month of winter, the Shramana Zhaomin (Illustrious and Quick) was appointed as the Chief Administrator of Monks and Nuns of the Three Capitals and various circuits, and was additionally granted the title of Vice Director of the Department of State Affairs.
In the eighth year of Baoning, on the day Guimao in the eighth month, the Han envoy said that the Tianqing Festival (Heavenly Purity Festival) would be held with a Wuzhe Assembly (Unimpeded Assembly), offering food to monks and wishing for longevity. - The above is all recorded in the 'Basic Annals of Emperor Jingzong of the Liao Dynasty'.
In the second year of Emperor Shengzong's Tonghe (Unified Harmony) reign, on the day Xinwei in the ninth month, because it was the anniversary of Emperor Jingzong's death, an edict was issued to order officials from various circuits and capital towns to offer incense and food to monks.
In the fourth year of Tonghe, on the day Xinsi in the seventh month of autumn, because of the many enemies killed, an edict was issued to build a Buddhist temple for one month at Kailong Temple (Temple of Opening the Dragon) in the Upper Capital, and to offer food to 10,000 monks.
In the seventh year of Tonghe, on the day Jiwei in the fourth month of summer, he visited Yanshou Temple (Temple of Prolonging Life) and offered food to monks.
In the ninth year of Tonghe, on the day Bingzi in the first month of spring, an edict was issued to prohibit the private ordination of monks and nuns.
統和十年。九月癸卯。幸五臺山金河寺。飯僧。
統和十二年。夏四月戊戌。以景宗石像成。幸延壽寺飯僧。
統和十五年。冬十月丁酉。禁諸山寺。毋濫度僧尼。
開泰元年。八月丙申。那沙乞賜佛像。詔賜護國仁王佛像一。
開泰四年。冬十一月庚申。詔汰東京僧。
開泰九年。十二月丁亥。禁僧然身煉指。
太平四年秋七月甲戌。諸路奏。飯僧尼三十六萬 按以上俱遼史聖宗本紀云云。
興宗重熙八年。十一月戊戌。召僧論佛法。
重熙十一年。十二月己酉。以宣獻皇后忌日。上與皇太后。素服飯僧于延壽憫忠三學三寺。
重熙二十三年。冬十月癸丑。以開泰寺鑄銀佛像。曲赦在京囚 按以上遼史興宗本紀云云。
道宗清寧十年。秋七月辛巳。禁僧尼私詣行在。妄述禍福。取財物。
咸雍二年。冬十二月戊子。僧守志加守司徒。
咸雍三年。冬十一月壬辰。夏國遣使進回鶻僧。金佛。梵覺經。
咸雍四年。春二月癸丑。頒行御製華嚴經贊。
咸雍五年。閏十一月己未。僧智福加守司徒。
咸雍六年。十二月戊午。加圓釋法鈞二僧並守司空。
咸雍七年。八月辛巳。置佛骨于招仙浮圖。罷獵。禁屠殺 按以
【現代漢語翻譯】 現代漢語譯本 統和十年，九月癸卯，皇帝駕臨五臺山金河寺，齋僧。 統和十二年，夏四月戊戌，因為景宗（Jingzong，遼景宗，皇帝名）的石像完成，皇帝駕臨延壽寺，齋僧。 統和十五年，冬十月丁酉，禁止各山寺隨意剃度僧尼。 開泰元年，八月丙申，那沙（Nasha，人名）請求賜予佛像，皇帝下詔賜予護國仁王佛像一尊。 開泰四年，冬十一月庚申，下詔整頓東京（Dongjing，地名）的僧侶。 開泰九年，十二月丁亥，禁止僧人燃身煉指（Ran Shen Lian Zhi，一種苦修方式）。 太平四年，秋七月甲戌，各路奏報，齋僧尼三十六萬。以上均出自《遼史·聖宗本紀》。 興宗重熙八年，十一月戊戌，召集僧人討論佛法。 重熙十一年，十二月己酉，因為宣獻皇后（Xuanxian Huanghou，皇后謚號）的忌日，皇帝與皇太后身著素服，在延壽寺、憫忠寺、三學寺、三寺齋僧。 重熙二十三年，冬十月癸丑，因為開泰寺（Kaitai Si，寺廟名）鑄造銀佛像，特赦在京囚犯。以上出自《遼史·興宗本紀》。 道宗清寧十年，秋七月辛巳，禁止僧尼私自前往皇帝行宮，胡亂述說禍福，騙取財物。 咸雍二年，冬十二月戊子，僧人守志（Shouzhi，人名）加封為守司徒（Shou Situ，官名）。 咸雍三年，冬十一月壬辰，夏國（Xia Guo，國名）派遣使者進獻回鶻僧人、金佛、梵覺經（Fanjue Jing，經書名）。 咸雍四年，春二月癸丑，頒行御製《華嚴經贊》（Huayan Jing Zan，經書名）。 咸雍五年，閏十一月己未，僧人智福（Zhifu，人名）加封為守司徒。 咸雍六年，十二月戊午，加封圓釋（Yuan Shi，法號）和法鈞（Fa Jun，法號）兩位僧人為守司空（Shou Sikong，官名）。 咸雍七年，八月辛巳，將佛骨安置在招仙浮圖（Zhaoxian Futu，佛塔名），停止狩獵，禁止屠殺。以上出自
【English Translation】 English version In the tenth year of Tonghe, on the day Gui-Mao of the ninth month, the Emperor visited Jinhe Temple on Mount Wutai and offered a meal to the monks. In the twelfth year of Tonghe, on the day Wu-Xu of the fourth month of summer, because the stone statue of Emperor Jingzong (Jingzong, Emperor's posthumous name) was completed, the Emperor visited Yanshou Temple and offered a meal to the monks. In the fifteenth year of Tonghe, on the day Ding-You of the tenth month of winter, it was forbidden for temples in the mountains to indiscriminately ordain monks and nuns. In the first year of Kaitai, on the day Bing-Shen of the eighth month, Nasha (Nasha, a person's name) requested the bestowal of a Buddha statue. The Emperor decreed the bestowal of one statue of the Benevolent King Who Protects the Nation. In the fourth year of Kaitai, on the day Geng-Shen of the eleventh month of winter, an edict was issued to rectify the monks of Dongjing (Dongjing, a place name). In the ninth year of Kaitai, on the day Ding-Hai of the twelfth month, monks were forbidden from burning their bodies and refining their fingers (Ran Shen Lian Zhi, a form of ascetic practice). In the fourth year of Taiping, on the day Jia-Xu of the seventh month of autumn, reports from various routes stated that meals were offered to 360,000 monks and nuns. The above is all from the 'Basic Annals of Emperor Shengzong' in the History of Liao. In the eighth year of Chongxi during the reign of Emperor Xingzong, on the day Wu-Xu of the eleventh month, monks were summoned to discuss Buddhist teachings. In the eleventh year of Chongxi, on the day Ji-You of the twelfth month, because it was the anniversary of Empress Xuanxian (Xuanxian Huanghou, Empress's posthumous title), the Emperor and the Empress Dowager, dressed in plain clothes, offered a meal to the monks at Yanshou Temple, Minzhong Temple, Sanxue Temple, and the three temples. In the twenty-third year of Chongxi, on the day Gui-Chou of the tenth month of winter, because Kaitai Temple (Kaitai Si, temple name) cast a silver Buddha statue, prisoners in the capital were granted amnesty. The above is from the 'Basic Annals of Emperor Xingzong' in the History of Liao. In the tenth year of Qingning during the reign of Emperor Daozong, on the day Xin-Si of the seventh month of autumn, monks and nuns were forbidden from privately visiting the Emperor's traveling palace, falsely describing misfortunes and blessings, and obtaining wealth. In the second year of Xianyong, on the day Wu-Zi of the twelfth month of winter, the monk Shouzhi (Shouzhi, a person's name) was granted the title of Shou Situ (Shou Situ, an official title). In the third year of Xianyong, on the day Ren-Chen of the eleventh month of winter, the Xia State (Xia Guo, a state name) sent envoys to present Uyghur monks, a golden Buddha, and the Fanjue Sutra (Fanjue Jing, a sutra name). In the fourth year of Xianyong, on the day Gui-Chou of the second month of spring, the Imperial-made 'Eulogy on the Avatamsaka Sutra' (Huayan Jing Zan, a sutra name) was promulgated. In the fifth year of Xianyong, on the day Ji-Wei of the intercalary eleventh month, the monk Zhifu (Zhifu, a person's name) was granted the title of Shou Situ. In the sixth year of Xianyong, on the day Wu-Wu of the twelfth month, the two monks Yuanshi (Yuan Shi, Dharma name) and Fajun (Fa Jun, Dharma name) were both granted the title of Shou Sikong (Shou Sikong, an official title). In the seventh year of Xianyong, on the day Xin-Si of the eighth month, the Buddha's relics were placed in the Zhaoxian Pagoda (Zhaoxian Futu, pagoda name), hunting was stopped, and slaughter was forbidden. The above is from
上俱遼史道宗本紀云云。
咸雍八年。飯僧。南京中京。春泰寧江三州人。請受具足戒。許之。御書華嚴經頌。示群臣。又賜高麗佛經 按遼史道宗本紀。咸雍八年春正月癸未。烏古敵烈部。詳穩耶律巢等奏。克北邊捷以戰多殺人。飯僧南京中京。三月癸卯。有司奏。春泰寧江三州三十餘人。愿為僧尼。受具足戒。許之。秋七月丁未。以御書華嚴經五頌。出示群臣。冬十二月庚寅。賜高麗佛經一藏。
太康元年。三月乙巳。命皇太子寫佛書。
太康四年。秋七月甲戌。諸路奏。飯僧尼三十六萬。
太康五年。秋九月己卯。詔諸路。毋禁僧徒開壇。冬十一月丁丑。召沙門守道。開壇于內殿。
太康九年。冬十一月甲寅。詔僧善知。仇校高麗所進佛經。頒行之。
太康十年。春正月丙午。復建南京奉福寺浮圖。
大安元年。冬十一月己未。詔僧尼無故不得赴闕。
大安九年。夏四月乙卯。興中府甘露降。遣使祠佛飯僧。
壽隆元年。冬十一月甲辰。夏國進貝多葉佛經。
壽隆三年。冬十一月戊午。以安車召醫巫閭山僧志達。
壽隆六年。十一月丙子。召醫巫閭山僧志達。設壇于內殿 按以上俱遼史道宗本紀云云 又按道宗本紀后贊。道宗一歲而飯僧
【現代漢語翻譯】 現代漢語譯本 以上都記載於《遼史·道宗本紀》中。
咸雍八年，皇帝在南京（今遼寧遼陽）、中京（今內蒙古寧城西）供養僧人。泰寧江（今遼寧境內）、三州（具體地點待考）的百姓，請求受具足戒（佛教中成為正式僧侶的戒律），皇帝允許了。皇帝御筆書寫《華嚴經》的頌文，展示給群臣。又賜予高麗（古代朝鮮半島國家）佛經。按《遼史·道宗本紀》記載，咸雍八年春正月癸未，烏古敵烈部（遼代部族名）的詳穩（遼代官名）耶律巢等人上奏，稱在北方邊境取得勝利，但戰爭中殺人過多，因此在南京、中京供養僧人。三月癸卯，有司上奏，泰寧江、三州有三十餘人，希望成為僧尼，受具足戒，皇帝允許了。秋七月丁未，將皇帝御書的《華嚴經》五首頌文，展示給群臣。冬十二月庚寅，賜予高麗佛經一部。
太康元年，三月乙巳，皇帝命令皇太子抄寫佛經。
太康四年，秋七月甲戌，各路奏報，供養僧尼三十六萬人。
太康五年，秋九月己卯，皇帝下詔給各路，不要禁止僧徒開設佛壇。冬十一月丁丑，召見沙門（出家修道者）守道，在內殿開設佛壇。
太康九年，冬十一月甲寅，皇帝下詔給僧人善知，讓他校對高麗進獻的佛經，頒佈施行。
太康十年，春正月丙午，重新建造南京奉福寺的浮圖（佛塔）。
大安元年，冬十一月己未，皇帝下詔，僧尼無故不得前往京城。
大安九年，夏四月乙卯，興中府（今遼寧朝陽）降下甘露，派遣使者祭祀佛，供養僧人。
壽隆元年，冬十一月甲辰，夏國（西夏）進獻貝多葉（用貝多羅樹葉書寫的）佛經。
壽隆三年，冬十一月戊午，用安車（古代一種舒適的馬車）召請醫巫閭山（今遼寧義縣西北）的僧人志達。
壽隆六年，十一月丙子，召見醫巫閭山的僧人志達，在內殿設定佛壇。按以上都記載於《遼史·道宗本紀》中。又按《道宗本紀》後面的讚語，道宗每年都供養僧人。
【English Translation】 English version The above is all recorded in the 'Veritable Records of Emperor Daozong of the Liao Dynasty'.
In the eighth year of the Xianyong era, the emperor offered food to monks in Nanjing (present-day Liaoyang, Liaoning) and Zhongjing (present-day Ningcheng West, Inner Mongolia). People from Taining River (present-day Liaoning) and the three prefectures (location to be determined) requested to receive the full monastic vows (the precepts for becoming a formal monk in Buddhism), which the emperor granted. The emperor personally wrote eulogies to the 'Avatamsaka Sutra' and showed them to his ministers. He also bestowed Buddhist scriptures to Goryeo (an ancient Korean kingdom). According to the 'Veritable Records of Emperor Daozong of the Liao Dynasty', in the first month of spring, the eighth year of the Xianyong era, on the day Guiwei, Yelu Chao, a Xiangwen (Liao Dynasty official title) of the Wugudilie tribe (a Liao Dynasty tribe), and others reported that they had won a victory on the northern border, but too many people had been killed in the war, so they offered food to monks in Nanjing and Zhongjing. In the third month, on the day Guimao, the officials reported that more than thirty people from Taining River and the three prefectures wished to become monks and nuns and receive the full monastic vows, which the emperor granted. In the seventh month of autumn, on the day Dingwei, the emperor showed the five eulogies of the 'Avatamsaka Sutra' written by himself to his ministers. In the twelfth month of winter, on the day Gengyin, he bestowed a collection of Buddhist scriptures to Goryeo.
In the first year of the Taikang era, in the third month, on the day Yisi, the emperor ordered the crown prince to transcribe Buddhist scriptures.
In the fourth year of the Taikang era, in the seventh month of autumn, on the day Jiaxu, various routes reported that they had offered food to 360,000 monks and nuns.
In the fifth year of the Taikang era, in the ninth month of autumn, on the day Jimao, the emperor issued an edict to various routes, ordering them not to prohibit monks from opening altars. In the eleventh month of winter, on the day Dingchou, he summoned the Shramana (ascetic) Shoudao to open an altar in the inner palace.
In the ninth year of the Taikang era, in the eleventh month of winter, on the day Jiayin, the emperor issued an edict to the monk Shanzhi, ordering him to collate the Buddhist scriptures presented by Goryeo and promulgate them.
In the tenth year of the Taikang era, in the first month of spring, on the day Bingwu, the Fufeng Temple pagoda in Nanjing was rebuilt.
In the first year of the Daan era, in the eleventh month of winter, on the day Jiwei, the emperor issued an edict that monks and nuns should not go to the capital without a reason.
In the ninth year of the Daan era, in the fourth month of summer, on the day Yimao, sweet dew fell in Xingzhong Prefecture (present-day Chaoyang, Liaoning), and an envoy was sent to worship the Buddha and offer food to monks.
In the first year of the Shoulung era, in the eleventh month of winter, on the day Jiachen, the Xia state (Western Xia) presented Buddhist scriptures written on palm leaves (written on palm leaves).
In the third year of the Shoulung era, in the eleventh month of winter, on the day Wuwu, the monk Zhida of Yiwulü Mountain (northwest of Yixian, Liaoning) was summoned by Anche (a comfortable carriage).
In the sixth year of the Shoulung era, in the eleventh month, on the day Bingzi, the monk Zhida of Yiwulü Mountain was summoned to set up an altar in the inner palace. The above is all recorded in the 'Veritable Records of Emperor Daozong of the Liao Dynasty'. Furthermore, according to the eulogy at the end of the 'Veritable Records of Emperor Daozong', Emperor Daozong offered food to monks every year.
三十六萬。一日而祝髮三千。
宋一
太祖建隆元年。詔以聖誕節。晉度行童。復諸路寺院及佛像 按宋史太祖本紀。不載 按國朝會要。建隆元年。詔以二月十六日聖誕。為長春節。賜百官宴于相國寺。是日以慶誕。恩詔普度行童八千人 按佛祖統紀。元年六月。詔諸路寺院。經顯德二年當廢未毀者聽存。其已毀寺所有佛像許移置存留。於是人間所藏銅像。稍稍得出。
建隆二年。置建隆寺。為死於兵者。薦冥福。又設千僧齋。詔誕聖節。命僧祝壽 按宋史太祖本紀。建隆二年春正月戊申。以揚州行宮為建隆寺。秋八月辛亥。幸崇夏寺。觀修三門 按佛祖統紀。二年詔前征李重進。凡死於兵者。以揚州行宮。置建隆寺。為薦冥福。如唐太宗貞觀四年故事。四月上幸相國寺祈雨。出內帑。設千僧齋。已而大雨 按續文獻通考。二年。詔誕聖節。京師及天下。命僧升座祝壽為準。
建隆三年。詔館西域僧于相國寺。又詔試行童通經者給牒。高昌國遣僧獻佛牙 按宋史太祖本紀。不載 按佛祖統紀。建隆三年。西域于闐國沙門善名七人來。詔館于相國寺。十一月高昌國。遣僧法淵。獻辟支佛牙 按續文獻通考。三年詔。每歲試行童通蓮經七軸者。給祠部牒披剃。
乾德三年。滄州僧道圓。
【現代漢語翻譯】 現代漢語譯本 三十六萬。一天之內剃度三千人。
宋一
太祖建隆元年，下詔以聖誕節（皇帝誕辰日）的名義，允許晉地剃度未成年僧人，並修復各地的寺院和佛像。（按：《宋史·太祖本紀》沒有記載此事。按《國朝會要》，建隆元年，詔令以二月十六日聖誕節為長春節，在相國寺賜宴百官。當日為慶祝誕辰，恩準普度未成年僧人八千人。按《佛祖統紀》，元年六月，詔令各路寺院，凡是顯德二年應當廢棄但未毀壞的寺院允許保留，已經毀壞的寺院中的佛像允許遷移安置。於是民間所藏的銅像，漸漸得以重見天日。）
建隆二年，設定建隆寺，為死於戰事的士兵超度冥福。又設定千僧齋。詔令在誕聖節（皇帝誕辰日）時，命令僧人為皇帝祝壽。（按：《宋史·太祖本紀》，建隆二年春正月戊申，將揚州行宮改為建隆寺。秋八月辛亥，前往崇夏寺，觀看修繕三門。按《佛祖統紀》，二年，詔令為先前征討李重進時所有死於戰事的士兵，將揚州行宮設定為建隆寺，為他們超度冥福，如同唐太宗貞觀四年的故事。四月，皇帝前往相國寺祈雨，拿出內庫的錢財，設定千僧齋，不久之後便下起了大雨。按《續文獻通考》，二年，詔令在誕聖節時，京城和天下各地，命令僧人升座為皇帝祝壽。）
建隆三年，詔令將西域僧人安置在相國寺。又詔令考試未成年僧人，通過經文考試的給予度牒。高昌國派遣僧人進獻佛牙。（按：《宋史·太祖本紀》沒有記載此事。按《佛祖統紀》，建隆三年，西域于闐國沙門善名等七人前來，詔令安置在相國寺。十一月，高昌國派遣僧人法淵，進獻辟支佛牙。按《續文獻通考》，三年詔令，每年考試未成年僧人，能通蓮經七卷的，給予祠部度牒剃度。）
乾德三年，滄州僧人道圓。
【English Translation】 English version Thirty-six myriads. Three thousand were tonsured in a single day.
Song One
In the first year of Jianlong during the reign of Emperor Taizu, an edict was issued to allow the tonsuring of child monks in Jin during the Emperor's birthday celebrations (Christmas), and to restore temples and Buddha statues in various regions. (Note: The 'Basic Annals of Emperor Taizu' in the 'History of the Song Dynasty' does not record this. According to the 'National Dynasty Essentials,' in the first year of Jianlong, an edict was issued to designate the sixteenth day of the second month, the Emperor's birthday, as the Longchun Festival, and a banquet was bestowed upon the officials at the Xiangguo Temple. On that day, to celebrate the birthday, a grace was granted to universally ordain eight thousand child monks. According to the 'General History of the Buddhas and Patriarchs,' in the sixth month of the first year, an edict was issued to all temples in various regions, allowing those temples that should have been abandoned but were not destroyed during the second year of Xiande to be preserved, and allowing the Buddha statues in the destroyed temples to be moved and placed elsewhere. Thus, the bronze statues hidden among the people gradually reappeared.)
In the second year of Jianlong, the Jianlong Temple was established to pray for the happiness in the afterlife for soldiers who died in battle. A Thousand Monk Feast was also held. An edict was issued to order monks to wish the Emperor longevity during the Emperor's birthday celebrations (Christmas). (Note: According to the 'Basic Annals of Emperor Taizu' in the 'History of the Song Dynasty,' in the first month of the second year of Jianlong, the Yangzhou Imperial Palace was converted into the Jianlong Temple. In the eighth month of autumn, the Emperor visited the Chongxia Temple to view the renovation of the three gates. According to the 'General History of the Buddhas and Patriarchs,' in the second year, an edict was issued for all soldiers who died in the previous campaign against Li Chongjin, to convert the Yangzhou Imperial Palace into the Jianlong Temple to pray for their happiness in the afterlife, as in the story of the fourth year of Zhenguan during the reign of Emperor Taizong of the Tang Dynasty. In the fourth month, the Emperor went to the Xiangguo Temple to pray for rain, took out money from the imperial treasury, and held a Thousand Monk Feast, and soon after, it rained heavily. According to the 'Continued Comprehensive Examination of Documents,' in the second year, an edict was issued to order monks in the capital and throughout the country to ascend the seat and wish the Emperor longevity during the Emperor's birthday celebrations.)
In the third year of Jianlong, an edict was issued to house monks from the Western Regions at the Xiangguo Temple. An edict was also issued to examine child monks, and those who passed the scripture examination were given ordination certificates. The Kingdom of Gaochang sent monks to present a Buddha tooth. (Note: The 'Basic Annals of Emperor Taizu' in the 'History of the Song Dynasty' does not record this. According to the 'General History of the Buddhas and Patriarchs,' in the third year of Jianlong, seven monks, including Shramana Shannama from the Kingdom of Khotan in the Western Regions, came, and an edict was issued to house them at the Xiangguo Temple. In November, the Kingdom of Gaochang sent the monk Fayuan to present a Pratyekabuddha tooth. According to the 'Continued Comprehensive Examination of Documents,' in the third year, an edict was issued to examine child monks every year, and those who could understand seven volumes of the Lotus Sutra were given ordination certificates by the Ministry of Rites for tonsuring.)
In the third year of Qiande, the monk Daoyuan from Cangzhou.
以佛舍利貝葉梵經來獻 按宋史太祖本紀。不載 按天竺國傳。乾德三年。滄州僧道圓。自西域還。得佛舍利一。水晶器。貝葉梵經四十夾來獻。道圓晉天福中詣西域。在涂十二年。住五印度凡六年。五印度即天竺也。還經于闐。與其使偕至。太祖召問所歷風俗山川道里。一一能記 按佛祖統紀。道圓獻佛舍利貝葉梵經。上召見便殿賜紫方袍器幣。
乾德四年。賜僧行勤等一百五十七人。錢各三萬。至西域求佛書。召僧崇蘊。入內講金剛經。又敕莊嚴佛像。以李藹毀釋教。敕流沙門島 按宋史太祖本紀。乾德四年春三月癸未。僧行勤等一百五十七人。各賜錢三萬游西域 按天竺國傳。四年僧行勤等一百五十七人。詣闕上言。愿至西域。求佛書。許之。以其所歷甘沙伊肅等州。焉耆。龜茲。于闐。割祿等國。又歷布路沙加濕彌羅等國。並詔諭其國。令人引導之 按佛祖統紀。四年上初詔西川轉運使沈義倫。于益州以金銀字。寫金剛經進上。至是召天清寺沙門崇蘊。入內講演。敕內侍張重進。往峨眉山普賢寺。莊嚴佛像。因嘉州屢奏。白水寺普賢相見也。河南府進士李藹造滅邪集。以毀釋教。竊藏經以為衾。事聞。上以為非毀聖道。誑惑百姓。敕刺流沙門島。
乾德五年。禁燬佛像。敕沙門文勝。編修大藏經
【現代漢語翻譯】 現代漢語譯本 乾德三年，滄州僧人道圓從西域返回，進獻佛舍利一枚（佛陀火化后的遺留物），裝在水晶容器中，以及貝葉梵經（寫在貝多羅樹葉上的梵文佛經）四十夾。道圓在天福年間前往西域，途中歷時十二年，在五印度（即天竺，古印度）住了六年。回程經過於闐（古國名），與于闐使者一同到達。太祖（宋太祖趙匡胤）召見他，詢問他所經歷的風俗、山川、道路，他都能一一記住。 根據《佛祖統紀》記載，道圓進獻佛舍利和貝葉梵經，皇上在便殿召見他，賜予紫色方袍和器物錢幣。
乾德四年，賜予僧人行勤等一百五十七人每人三萬錢，讓他們前往西域求取佛經。召見僧人崇蘊，入宮講解《金剛經》。又下令莊嚴佛像。因為李藹譭謗佛教，下令將他流放到沙門島。 根據《宋史·太祖本紀》記載，乾德四年春三月癸未，賜予僧人行勤等一百五十七人每人三萬錢，讓他們前往西域。 根據《天竺國傳》記載，四年，僧人行勤等一百五十七人到朝廷上奏，希望前往西域求取佛經，皇帝允許了他們的請求。他們所經過的甘沙、伊肅等州，焉耆（古國名），龜茲（古國名），于闐（古國名），割祿等國，又經過布路沙、加濕彌羅等國，都下詔書告知這些國家，讓他們派人引導。 根據《佛祖統紀》記載，四年，皇上最初下詔給西川轉運使沈義倫，在益州用金銀書寫《金剛經》進獻。到這時，召見天清寺沙門崇蘊，入宮講演。敕令內侍張重進前往峨眉山普賢寺，莊嚴佛像，因為嘉州多次上奏，白水寺顯現普賢菩薩的瑞相。河南府進士李藹撰寫《滅邪集》，譭謗佛教，偷偷將佛經藏起來當被子。事情被揭發后，皇上認為他誹謗聖道，蠱惑百姓，下令刺字后流放到沙門島。
乾德五年，禁止毀壞佛像。敕令沙門文勝編修《大藏經》（佛教經藏的總集）。
【English Translation】 English version In the third year of the Qiande era, the monk Daoyuan from Cangzhou returned from the Western Regions, presenting a Buddha's śarīra (relics of the Buddha after cremation), contained in a crystal vessel, and forty bundles of palm-leaf Sanskrit scriptures (Buddhist scriptures written in Sanskrit on palm leaves). Daoyuan went to the Western Regions during the Tianfu era, spending twelve years on the journey and residing in the five Indias (i.e., Tianzhu, ancient India) for six years. On his return journey, he passed through Khotan (ancient kingdom) and arrived together with the Khotan envoy. Emperor Taizu (Emperor Taizu of Song, Zhao Kuangyin) summoned him and inquired about the customs, mountains, rivers, and roads he had experienced, which he could remember one by one. According to the 'Comprehensive Records of Buddhas and Patriarchs,' Daoyuan presented the Buddha's śarīra and palm-leaf Sanskrit scriptures. The emperor summoned him to the side hall and bestowed upon him a purple robe, vessels, and coins.
In the fourth year of the Qiande era, the emperor granted 30,000 coins each to 157 monks, including Xingqin, to travel to the Western Regions to seek Buddhist scriptures. He summoned the monk Chongyun to enter the palace to lecture on the 'Diamond Sutra.' He also ordered the adornment of Buddha statues. Because Li Ai slandered Buddhism, he was ordered to be exiled to Shamen Island. According to the 'Basic Annals of Emperor Taizu of the Song Dynasty,' in the third month of spring in the fourth year of the Qiande era, 157 monks, including Xingqin, were each granted 30,000 coins to travel to the Western Regions. According to the 'Records of Tianzhu,' in the fourth year, 157 monks, including Xingqin, petitioned the court, expressing their desire to go to the Western Regions to seek Buddhist scriptures. Their request was granted. They passed through states such as Gansha and Yisu, as well as kingdoms such as Yanqi (ancient kingdom), Kucha (ancient kingdom), Khotan (ancient kingdom), and Gelu, and also passed through countries such as Boluosha and Kashmir. Edicts were issued to these countries, instructing them to send people to guide them. According to the 'Comprehensive Records of Buddhas and Patriarchs,' in the fourth year, the emperor initially ordered Shen Yilun, the transport commissioner of Xichuan, to write the 'Diamond Sutra' in gold and silver characters in Yizhou and present it to the court. At this time, he summoned the śrāmaṇa Chongyun of Tianqing Temple to enter the palace to lecture. He ordered the palace eunuch Zhang Chongjin to go to the Samantabhadra Temple on Mount Emei to adorn the Buddha statues, because Jia Prefecture had repeatedly reported that the auspicious appearance of Samantabhadra Bodhisattva had been seen at Baishui Temple. Li Ai, a jinshi (successful candidate in the highest imperial examinations) from Henan Prefecture, wrote the 'Collection for Eliminating Evil,' slandering Buddhism and secretly hiding Buddhist scriptures to use as a quilt. After the matter was revealed, the emperor believed that he was defaming the sacred path and deceiving the people, and ordered him to be tattooed and exiled to Shamen Island.
In the fifth year of the Qiande era, the destruction of Buddha statues was prohibited. The śrāmaṇa Wensheng was ordered to compile the 'Great Treasury of Scriptures' (the complete collection of Buddhist scriptures).
按宋史太祖本紀。乾德五年。七月丁酉。禁燬銅佛像 按佛祖統紀。五年詔曰。禁錮以來。天下多輦佛像赴京。顧惟像教世許尊瞻。忽從镕毀。甚乖歸敬。應諸郡銅像依舊存留。但不許鑄造新像。右街應制沙門文勝。奉敕編修大藏經隨函索隱凡六百六十卷。
開寶二年長春節。詔天下沙門。殿試經律論義十條。全中者。賜紫衣 按宋史太祖本紀。不載 按佛祖統紀云云。
開寶三年。幸開寶寺觀新鐘。詔成都造佛經 按宋史太祖本紀。開寶三年九月己酉。幸開寶寺觀新鐘 按續文獻通考。開寶三年。詔成都造金銀佛經各一藏。
開寶四年。詔館梵僧于相國寺。敕雕大藏經板 按宋史太祖本紀。不載 按佛祖統紀。開寶四年。沙門建盛。自西竺還詣闕進貝葉梵經。同梵僧曼殊室利偕來。室利者中天竺王子也。詔館于相國寺。持律甚精。都人施財盈屋。並無用。敕高品張從信往益州。雕大藏經板。
開寶五年。禁鐵鑄浮屠及佛像。詔僧入大內。誦藏經。又詔于尼寺。置壇受戒。又詔禁道場夜集士女。賜天竺沙門。紫服金幣 按宋史太祖本紀。開寶五年春正月壬辰朔。禁鐵鑄浮屠及佛像 按佛祖統紀。五年詔京城名德元超等。入大內誦金字大藏經。車駕臨幸。並賜紫方袍。又詔曰。僧尼無間。實
【現代漢語翻譯】 現代漢語譯本 按《宋史·太祖本紀》記載，乾德五年七月丁酉日，朝廷下令禁止毀壞銅佛像。按《佛祖統紀》記載，乾德五年，皇帝下詔說：『自從禁錮以來，天下很多地方用車運送佛像到京城。考慮到佛像教義世人都允許尊重瞻仰，如果忽然加以熔燬，實在有違歸敬之意。應命令各郡的銅像依舊存留，但不允許鑄造新的佛像。』右街應制沙門文勝，奉皇帝的命令編修大藏經，隨函索隱，共六百六十卷。
開寶二年長春節，皇帝下詔給天下沙門，在殿試中考經、律、論的義理十條。全部答對的，賜予紫衣。《宋史·太祖本紀》沒有記載此事。《佛祖統紀》記載了這件事。
開寶三年，皇帝駕臨開寶寺觀看新鐘，下詔成都製造佛經。《宋史·太祖本紀》記載，開寶三年九月己酉日，皇帝駕臨開寶寺觀看新鐘。《續文獻通考》記載，開寶三年，皇帝下詔成都製造金銀佛經各一部。
開寶四年，皇帝下詔將梵僧安置在相國寺，敕令雕刻大藏經經板。《宋史·太祖本紀》沒有記載此事。《佛祖統紀》記載，開寶四年，沙門建盛從西竺返回，到朝廷進獻貝葉梵經，與梵僧曼殊室利一同前來。曼殊室利是中天竺王子。皇帝下詔將他們安置在相國寺。曼殊室利持戒非常精嚴，都城的人們捐獻的財物堆滿了屋子，他都沒有使用。皇帝敕令高品張從信前往益州，雕刻大藏經經板。
開寶五年，禁止用鐵鑄造浮屠（fú tú，佛塔）及佛像。皇帝下詔僧人進入大內，誦讀藏經。又下詔在尼寺設定戒壇，接受戒律。又下詔禁止道場夜晚聚集士女。賜予天竺沙門紫服和金幣。《宋史·太祖本紀》記載，開寶五年春正月壬辰朔日，禁止用鐵鑄造浮屠及佛像。《佛祖統紀》記載，開寶五年，皇帝下詔京城名僧元超等人，進入大內誦讀金字大藏經，皇帝親自駕臨，並賜予紫色方袍。又下詔說：『僧尼無論賢愚，都應該實際……』
【English Translation】 English version According to the 'Basic Annals of Emperor Taizu of the Song Dynasty', in the fifth year of the Qiande era, on the day of Dingyou in the seventh month, the court issued an order prohibiting the destruction of bronze Buddha statues. According to the 'Comprehensive Record of Buddhas and Patriarchs', in the fifth year of the Qiande era, the emperor issued an edict saying: 'Since the prohibitions began, many places across the land have been transporting Buddha statues to the capital by cart. Considering that the doctrines of Buddha statues are universally respected and venerated, it would be greatly contrary to the intention of reverence if they were suddenly melted down. It is ordered that the bronze statues in the various prefectures should remain as they are, but the casting of new statues is not permitted.' The Right Street Imperial-Commissioned Shramana Wensheng, under imperial order, compiled and revised the Great Treasury of Scriptures, with annotations and hidden meanings, totaling six hundred and sixty volumes.
In the second year of the Kaibao era, during the Changchun Festival, the emperor issued an edict to all shramanas (Buddhist monks) in the land, ordering them to take an examination in the palace on ten articles of the meaning of sutras, vinaya (rules of conduct), and shastras (treatises). Those who answered all correctly were granted purple robes. The 'Basic Annals of Emperor Taizu of the Song Dynasty' does not record this event. The 'Comprehensive Record of Buddhas and Patriarchs' records this event.
In the third year of the Kaibao era, the emperor visited Kaibao Temple to view the new bell, and ordered Chengdu to manufacture Buddhist scriptures. The 'Basic Annals of Emperor Taizu of the Song Dynasty' records that on the day of Jiyou in the ninth month of the third year of the Kaibao era, the emperor visited Kaibao Temple to view the new bell. The 'Continued Comprehensive Examination of Documents' records that in the third year of the Kaibao era, the emperor ordered Chengdu to manufacture one set each of gold and silver Buddhist scriptures.
In the fourth year of the Kaibao era, the emperor ordered that the Sanskrit monks be housed in Xiangguo Temple, and ordered the carving of printing plates for the Great Treasury of Scriptures. The 'Basic Annals of Emperor Taizu of the Song Dynasty' does not record this event. The 'Comprehensive Record of Buddhas and Patriarchs' records that in the fourth year of the Kaibao era, the shramana Jiansheng returned from West India and came to the court to present palm-leaf Sanskrit scriptures, accompanied by the Sanskrit monk Manjushri. Manjushri was a prince of Central India. The emperor ordered that they be housed in Xiangguo Temple. Manjushri was very strict in observing the precepts, and the wealth donated by the people of the capital filled the house, but he did not use any of it. The emperor ordered the high-ranking Zhang Congxin to go to Yizhou to carve the printing plates for the Great Treasury of Scriptures.
In the fifth year of the Kaibao era, the casting of stupas (fú tú) and Buddha statues from iron was prohibited. The emperor ordered monks to enter the Great Inner Palace to recite the Tripitaka. He also ordered that ordination platforms be established in nunneries to receive precepts. He also ordered the prohibition of gatherings of scholars and women at night in the Daogchang (religious places). He bestowed purple robes and gold coins upon the Indian shramanas. The 'Basic Annals of Emperor Taizu of the Song Dynasty' records that on the first day of the first month of spring in the fifth year of the Kaibao era, the casting of stupas and Buddha statues from iron was prohibited. The 'Comprehensive Record of Buddhas and Patriarchs' records that in the fifth year of the Kaibao era, the emperor ordered the famous monks of the capital, Yuanchao and others, to enter the Great Inner Palace to recite the Great Treasury of Scriptures written in gold letters. The emperor personally attended and bestowed purple square robes. He also issued an edict saying: 'Monks and nuns, regardless of their virtue, should actually...'
紊教法。自今于尼寺。置壇受戒。尼大德主之。又詔曰。釋門之本。貴在清虛。梵剎之中。豈宜污雜。適當崇闡。尤在精嚴。如聞道場齋會夜集士女。深為褻瀆。無益修持。宜令功德司祠部。告諭諸路並加禁止。西天竺沙門可智法見真理三人來朝。賜紫方袍。西天竺沙門蘇葛陀來貢舍利文殊華。賜紫服金幣。西天竺沙門彌羅等十四人來朝。並賜紫服。
開寶六年。幸相國寺。限諸州僧及百人。歲許度一人。詔天竺僧赴闕。賜紫方袍 按宋史太祖本紀。開寶六年。三月丙子。幸相國寺觀新修塔。十二月限度僧法。諸州僧帳及百人。歲許度一人 按佛祖統紀。六年知鄜州。王龜從表稱。中天竺三藏法天至。譯聖無量壽經七佛贊。河中府梵學沙門法進執筆綴文。龜從潤色。詔法天赴闕。召見慰問。賜紫方袍 按歸田錄。太祖皇帝。初幸相國寺。至佛像前燒香。問當拜與不拜。儈錄贊寧奏曰。不拜。問其何故。對曰。現在佛不拜過去佛。贊寧者頗知書。有口辯。其語雖類俳優。然適會上意。故微笑而頷之。遂以為定製。至今行幸焚香。皆不拜也。議者以為得禮。
開寶八年。臨幸佛寺。禮無畏三藏塔。手書金剛經。讀誦 按宋史太祖本紀。開寶八年冬十一月。臨視新龍興寺 按佛祖統紀。八年三月。上幸洛陽。至
【現代漢語翻譯】 現代漢語譯本 紊亂的教法。從今以後在尼姑庵設定戒壇授予戒律，由尼姑中的大德主持。又下詔說：『佛教的根本，貴在清凈虛無。佛寺之中，怎麼可以污穢雜亂？要適當崇尚闡揚，尤其在於精細莊嚴。聽說寺廟道場齋戒法會夜晚聚集士女，這非常褻瀆，無益於修行。』 應該命令功德司、祠部，告知各路並加以禁止。西天竺（India）沙門（monk）可智法、見真理三人來朝廷，賜予紫色方袍。西天竺（India）沙門（monk）蘇葛陀來進貢舍利（relic）、文殊華，賜予紫色服裝和金幣。西天竺（India）沙門（monk）彌羅等十四人來朝廷，都賜予紫色服裝。
開寶六年，皇帝駕臨相國寺，限定各州僧人，一百人中每年允許度化一人。詔令天竺（India）僧人到朝廷，賜予紫色方袍。按《宋史·太祖本紀》記載，開寶六年三月丙子，皇帝駕臨相國寺觀看新修的塔。十二月，限定度僧的法規，各州僧人登記超過一百人的，每年允許度化一人。按《佛祖統紀》記載，開寶六年，王龜從擔任鄜州知州，上表稱中天竺（India）三藏（Tripitaka master）法天到達，翻譯《聖無量壽經》、《七佛贊》，河中府梵學沙門（monk）法進執筆綴文，王龜從潤色。皇帝下詔法天到朝廷，召見慰問，賜予紫色方袍。*按《歸田錄》記載，太祖皇帝最初駕臨相國寺，到佛像前燒香，問是否應該拜。僧錄贊寧奏答說：『不拜。』問他原因，回答說：『現在佛不拜過去佛。』贊寧頗知書，有口才辯，他的話雖然像俳優，然而正合皇帝的心意，所以微笑點頭。於是作為定製，至今皇帝駕臨焚香，都不拜。議論的人認為合乎禮儀。
開寶八年，皇帝駕臨佛寺，禮拜無畏三藏（Fearless Tripitaka master）塔，親手書寫《金剛經》，並讀誦。按《宋史·太祖本紀》記載，開寶八年冬十一月，皇帝視察新龍興寺。按《佛祖統紀》記載，開寶八年三月，皇帝駕臨洛陽，到
【English Translation】 English version Disordered teachings. From now on, ordination platforms will be established in nunneries to confer precepts, presided over by senior nuns. An edict was also issued, stating: 'The essence of Buddhism lies in purity and emptiness. How can Buddhist temples be defiled and cluttered? Proper veneration and propagation require utmost refinement and solemnity. It has come to my attention that laymen and women gather at temples and monasteries for vegetarian feasts and assemblies at night, which is deeply disrespectful and does not benefit cultivation.' The Merit Office and the Ministry of Rites should inform all circuits and strictly prohibit such activities. The Indian (India) monks Kajipa, Jianzhenli, and three others came to the court and were granted purple robes. The Indian (India) monk Sugata came to offer relics (relics) and Manjushri flowers and was granted purple clothing and gold coins. The Indian (India) monk Miro and fourteen others came to the court and were all granted purple clothing.
In the sixth year of the Kaibao era, the Emperor visited Xiangguo Temple, limiting the number of monks ordained annually from each prefecture to one per hundred monks. An edict was issued summoning Indian (India) monks to the court and granting them purple robes. According to the 'Basic Annals of Emperor Taizu' in the 'History of the Song Dynasty,' in the third month, bingzi day, of the sixth year of the Kaibao era, the Emperor visited Xiangguo Temple to view the newly built pagoda. In the twelfth month, regulations were established limiting the ordination of monks, allowing one ordination per year for every hundred monks registered in each prefecture. According to the 'Comprehensive Record of the Buddha's Lineage,' in the sixth year, Wang Guicong, the prefect of Fu Prefecture, reported that the Indian (India) Tripitaka master (Tripitaka master) Fatian had arrived and translated the 'Infinite Life Sutra' and the 'Seven Buddhas Praise,' with the Sanskrit scholar-monk (monk) Fajin of Hezhong Prefecture writing the text and Wang Guicong polishing it. The Emperor issued an edict summoning Fatian to the court, received him with comfort and inquiries, and granted him a purple robe. *According to the 'Gui Tian Lu,' Emperor Taizu initially visited Xiangguo Temple and burned incense before the Buddha statue, asking whether he should bow. The monk registrar Zanning replied, 'Do not bow.' When asked why, he replied, 'The present Buddha does not bow to the past Buddha.' Zanning was quite knowledgeable and eloquent. Although his words resembled those of a jester, they pleased the Emperor, who smiled and nodded. Thus, it became the established custom that emperors do not bow when burning incense during visits. Commentators considered this to be in accordance with propriety.
In the eighth year of the Kaibao era, the Emperor visited a Buddhist temple, paid respects to the pagoda of the Fearless Tripitaka master (Fearless Tripitaka master), and personally wrote and recited the 'Diamond Sutra.' According to the 'Basic Annals of Emperor Taizu' in the 'History of the Song Dynasty,' in the eleventh month of the winter of the eighth year of the Kaibao era, the Emperor inspected the newly built Longxing Temple. According to the 'Comprehensive Record of the Buddha's Lineage,' in the third month of the eighth year, the Emperor visited Luoyang and went to
龍門山廣化寺。開無畏三藏塔瞻敬真體。四月上將郊天。而雨不止。遣使禱無畏塔。及期而霽。上自洛陽回京師。手書金剛經。常自讀誦。宰相趙普。因奏事見之。上曰。不欲甲冑之士知之。但言常讀兵書。可也。
開寶九年。幸諸寺院觀藏經 按宋史太祖本紀。開寶九年八月己亥。幸新龍興寺。乙巳幸等覺院。遂幸東筑院。賜工人錢。又幸開寶寺。觀藏經。
太宗太平興國元年。敕復官倉為龍興寺。帝制新譯聖教序。賜天竺僧 按宋史太宗本紀。不載 按類苑。太平興國元年。初周世宗。廢龍興寺。以為官倉。國初寺僧擊鼓求復。至是不已。上遣使持劍詰之曰。前朝為倉日久。何為煩瀆天廷。且密戒。懼即斬之。僧辭自若。曰。前朝不道。毀像廢寺。正賴今日聖明興復之耳。貧道何畏一死。中使以聞。上大感嘆。敕復以為寺 按續文獻通考。元年帝制新譯三藏聖教序。賜天竺三藏法師。
太平興國二年。使改龍興寺為太平興國寺。立開先殿。以奉太祖御容。西天沙門吉祥來。進貝葉梵經 按宋史太宗本紀。不載 按佛祖統紀云云。
太平興國三年。詔賜天下寺額。及僧紫方袍。又賜僧謚及塔號。遣趙镕迎明州阿育王佛舍利塔。以僧統贊寧為翰林 按宋史太宗本紀。不載 按佛祖統紀。太平
【現代漢語翻譯】 現代漢語譯本：龍門山廣化寺。開啟無畏三藏（Śubhakarasiṃha，意為善無畏，唐代來華的印度密宗高僧）的塔，瞻仰他的真身。四月，皇帝將要到郊外祭天，但是雨一直下個不停。於是派遣使者到無畏塔祈禱，到了祭天的日子，天就放晴了。皇帝從洛陽返回京師，親手書寫《金剛經》，經常自己誦讀。宰相趙普，因為有事稟奏，見到了皇帝誦經。皇帝說：『不希望穿盔甲的武士知道這件事，只說我經常讀兵書就可以了。』
開寶九年，皇帝巡幸各寺院，觀看藏經。——根據《宋史·太祖本紀》記載，開寶九年八月己亥日，皇帝巡幸新龍興寺；乙巳日，巡幸等覺院，接著巡幸東筑院，賞賜工匠錢財。又巡幸開寶寺，觀看藏經。
太宗太平興國元年，下令恢復官倉為龍興寺。皇帝親自撰寫新翻譯的聖教序文，賜給天竺僧人。——根據《宋史·太宗本紀》記載，沒有相關記載。——根據《類苑》記載，太平興國元年，當初周世宗廢棄龍興寺，改為官倉。宋朝建立初期，寺廟僧人擊鼓請求恢復寺廟，一直沒有停止。皇帝派遣使者拿著劍去責問他們，說：『前朝作為倉庫已經很久了，為什麼還要麻煩朝廷？』並且暗中告誡使者，如果他們不聽就立刻斬殺。僧人從容不迫地說：『前朝昏庸無道，毀壞佛像，廢棄寺廟，正依賴今日聖明的皇帝來興復。貧僧又怎麼會害怕一死呢？』使者將情況稟告皇帝，皇帝非常感動，下令恢復龍興寺。——根據《續文獻通考》記載，元年，皇帝撰寫新翻譯的《三藏聖教序》，賜給天竺三藏法師。
太平興國二年，皇帝下令將龍興寺改為太平興國寺，建立開先殿，用來供奉太祖（趙匡胤）的畫像。西天沙門吉祥（Śramaṇa，指出家修道的人）前來，進獻貝葉梵經。——根據《宋史·太宗本紀》記載，沒有相關記載。——根據《佛祖統紀》記載，情況如上所述。
太平興國三年，皇帝下詔賜給天下寺廟匾額，以及僧人紫色方袍。又賜給僧人謚號以及塔號。派遣趙镕迎接明州阿育王佛舍利塔，任命僧統贊寧為翰林。——根據《宋史·太宗本紀》記載，沒有相關記載。——根據《佛祖統紀》記載，太平
【English Translation】 English version: Guanghua Temple on Longmen Mountain. Opened the pagoda of Śubhakarasiṃha (無畏三藏, meaning 'Fearless Lion', an Indian esoteric Buddhist monk who came to China during the Tang Dynasty) to venerate his true body. In the fourth month, the emperor was about to offer sacrifices to Heaven in the suburbs, but the rain did not stop. He sent an envoy to pray at the pagoda of Śubhakarasiṃha, and on the appointed day, the weather cleared up. The emperor returned to the capital from Luoyang, personally wrote the Diamond Sutra, and often recited it himself. The Prime Minister Zhao Pu, when reporting on matters, saw the emperor reciting the sutra. The emperor said, 'I do not want the armored warriors to know about this, just say that I often read books on military strategy, that will be fine.'
In the ninth year of the Kaibao era, the emperor visited various temples to view the Tripitaka. - According to the 'Basic Annals of Emperor Taizu of the Song Dynasty' in the History of the Song Dynasty, on the day of Jihai in the eighth month of the ninth year of the Kaibao era, the emperor visited the New Longxing Temple; on the day of Yisi, he visited the Dengjue Monastery, and then visited the Dongzhu Monastery, bestowing money on the craftsmen. He also visited the Kaibao Temple to view the Tripitaka.
In the first year of the Taiping Xingguo era of Emperor Taizong, an edict was issued to restore the official granary as the Longxing Temple. The emperor personally composed a preface to the newly translated sacred teachings and bestowed it upon an Indian monk. - According to the 'Basic Annals of Emperor Taizong of the Song Dynasty' in the History of the Song Dynasty, there is no record of this. - According to the 'Lei Yuan', in the first year of the Taiping Xingguo era, Emperor Shizong of the Later Zhou Dynasty had abolished the Longxing Temple and converted it into an official granary. In the early years of the Song Dynasty, the monks of the temple beat drums to request the restoration of the temple, and it did not cease. The emperor sent an envoy with a sword to question them, saying, 'It has been a long time since the previous dynasty used it as a granary, why bother the imperial court?' And secretly warned the envoy to execute them immediately if they did not comply. The monk calmly replied, 'The previous dynasty was fatuous and wicked, destroying Buddhist images and abolishing temples. It is precisely due to the enlightened emperor of today that they are being restored. Why should this poor monk fear death?' The envoy reported this to the emperor, who was greatly moved and ordered the restoration of the Longxing Temple. - According to the 'Xu Wenxian Tongkao', in the first year, the emperor composed a preface to the newly translated Tripitaka teachings and bestowed it upon the Tripitaka Master from India.
In the second year of the Taiping Xingguo era, the emperor ordered the Longxing Temple to be renamed the Taiping Xingguo Temple, and the Kaixian Hall was established to enshrine the portrait of Emperor Taizu (趙匡胤). Śramaṇa (沙門, meaning a monk or ascetic) Jixiang from the Western Regions came and presented palm-leaf Sanskrit scriptures. - According to the 'Basic Annals of Emperor Taizong of the Song Dynasty' in the History of the Song Dynasty, there is no record of this. - According to the 'Fo Zu Tong Ji', the situation is as described above.
In the third year of the Taiping Xingguo era, the emperor issued an edict granting plaques to temples throughout the country, as well as purple robes to monks. He also bestowed posthumous titles and pagoda names to monks. Zhao Rong was sent to welcome the Śarīra (舍利, meaning relics) pagoda of King Ashoka in Mingzhou, and the Sangha Administrator Zanning was appointed as a Hanlin scholar. - According to the 'Basic Annals of Emperor Taizong of the Song Dynasty' in the History of the Song Dynasty, there is no record of this. - According to the 'Fo Zu Tong Ji', Taiping
興國三年三月。賜天下無名寺額。曰太平興國。曰乾明。開寶寺沙門繼從等。自西天還。獻梵經佛舍利塔。菩提樹葉。孔雀尾拂。並賜紫方袍。四月詔謚廬山遠法師。曰圓悟。塔曰凝寂。永法師曰覺寂。塔曰實智。中天竺沙門缽納摩。來獻佛舍利塔。敕供奉官趙镕。往吳越。迎明州阿育王佛舍利塔。吳越王俶奉版圖歸朝。令僧統贊寧。奉釋迦舍利塔。入見於滋福殿。上素聞其名。一日七宣。賜號通慧大師。除翰林。與學士陶谷同列。或誚之曰。青瑣朱楹。安容此物。及與之語。師援據經史袞袞不已。誚者為之畏服。學士王禹偁徐鉉每有疑。則就質之。皆為下拜。事以師禮。滋福殿者。安佛像經藏立剎聲鐘。即內道場也。
太平興國五年。鑄佛像。修建諸禪寺及僧塔。又建譯經院。始興譯事 按宋史太宗本紀。不載 按佛祖統紀。太平興國五年正月。敕內侍張廷訓。往代州五臺山。造金銅文殊萬善菩薩像。奉安於真容院。詔重修五臺十寺。以沙門芳潤為十寺僧正。十寺者。真容。華嚴。壽寧。興國。竹林。金閣。法華。秘密。靈境。大賢也。敕內侍張仁贊。往成都鑄金銅普賢像。高二丈。奉安嘉州峨嵋山普賢寺之白水。建大閣以覆之。詔重修峨嵋五寺。即白水普賢。黑水華嚴。中峰。乾明。光相也。河中府沙門法
【現代漢語翻譯】 現代漢語譯本：興國三年三月，朝廷下令賜予天下無名寺廟匾額，分別命名為『太平興國』和『乾明』。開寶寺的沙門（和尚）繼從等人，從西天（指印度）返回，獻上梵文佛經、佛舍利塔、菩提樹葉、孔雀尾拂等物，並賜予紫色方袍。四月，皇帝下詔追諡廬山遠法師為『圓悟』，塔名為『凝寂』；永法師謚號為『覺寂』，塔名為『實智』。中天竺（印度中部）的沙門缽納摩，前來獻上佛舍利塔。皇帝敕令供奉官趙镕前往吳越地區，迎請明州阿育王佛舍利塔。吳越國王錢俶（chù）奉上版圖歸順朝廷，並令僧統贊寧，奉上釋迦舍利塔，入宮在滋福殿覲見皇帝。皇帝素來聽聞贊寧的名聲，一天之內七次宣見他，並賜號『通慧大師』，任命為翰林，與學士陶谷同列。有人譏笑他說：『青瑣朱楹（指翰林院），怎能容納這種人？』等到與贊寧交談后，贊寧引經據典，滔滔不絕，那些譏笑他的人都為之畏服。學士王禹偁（chēng）、徐鉉（xuàn）每當有疑問，就向贊寧請教，都向他下拜，以師禮相待。滋福殿是安置佛像、經藏、設立寶剎和鐘磬的地方，也就是皇宮內的道場。 太平興國五年，朝廷鑄造佛像，修建各禪寺及僧塔，又建立譯經院，開始興辦翻譯佛經的事業。（按《宋史·太宗本紀》沒有記載此事） （按《佛祖統紀》記載，太平興國五年正月，皇帝敕令內侍張廷訓前往代州五臺山，建造金銅文殊萬善菩薩像，供奉安放在真容院。詔令重新修繕五臺山的十座寺廟，以沙門芳潤為十寺的僧正。這十座寺廟是：真容寺、華嚴寺、壽寧寺、興國寺、竹林寺、金閣寺、法華寺、秘密寺、靈境寺、大賢寺。皇帝敕令內侍張仁贊前往成都，鑄造高二丈的金銅普賢像，供奉安放在嘉州峨眉山普賢寺的白水，並建造大閣來覆蓋它。詔令重新修繕峨眉山的五座寺廟，即白水普賢寺、黑水華嚴寺、中峰寺、乾明寺、光相寺。）河中府的沙門法
【English Translation】 English version: In the third year of the Xingguo era, in the third month, the court bestowed names upon nameless temples throughout the realm, naming them 'Taiping Xingguo' (Peaceful Prosperity of the Nation) and 'Qianming' (Heavenly Brightness). The Shamen (monks) Jicong and others from Kaibao Temple, returning from the Western Heaven (referring to India), presented Sanskrit Buddhist scriptures, Buddha relic stupas, Bodhi tree leaves, peacock tail whisks, and were granted purple square robes. In the fourth month, the emperor issued an edict posthumously honoring the Lushan monk Yuan as 'Yuanwu' (Perfect Enlightenment), with his pagoda named 'Ningji' (Tranquil Stillness); and the monk Yong as 'Jueji' (Awakened Stillness), with his pagoda named 'Shizhi' (Realized Wisdom). The Shamen Patnama from Central India came to present a Buddha relic stupa. The emperor ordered the court official Zhao Rong to go to the Wuyue region to welcome the Ashoka Buddha relic stupa from Mingzhou. King Qian Chu (of Wuyue) offered his territory to the court and ordered the Sangha administrator Zanning to present the Shakyamuni relic stupa, entering the palace to meet the emperor at the Zifu Hall. The emperor had long heard of Zanning's reputation, summoned him seven times in one day, bestowed upon him the title 'Tonghui Master' (Master of Penetrating Wisdom), and appointed him to the Hanlin Academy, alongside the scholar Tao Gu. Some ridiculed him, saying, 'How can this person be accommodated in the Hanlin Academy?' However, after speaking with Zanning, who quoted scriptures and historical texts eloquently, those who ridiculed him were awed and subdued. The scholars Wang Yucheng and Xu Xuan often consulted Zanning when they had doubts, bowing to him and treating him with the respect due to a teacher. The Zifu Hall was a place for enshrining Buddha images, scriptures, establishing pagodas, and bells, which was the inner palace's Dharma practice center. In the fifth year of the Taiping Xingguo era, the court cast Buddha images, renovated various Chan monasteries and monk pagodas, and established a translation bureau to begin the work of translating Buddhist scriptures. (According to the 'Song Shi Tai Zong Ben Ji' (History of Song, Emperor Taizong's Annals), this is not recorded.) (According to the 'Fo Zu Tong Ji' (Comprehensive Records of Buddhas and Patriarchs), in the first month of the fifth year of the Taiping Xingguo era, the emperor ordered the court eunuch Zhang Tingxun to go to Mount Wutai in Daizhou to build a gold and bronze Manjushri Wanshan Bodhisattva statue, which was enshrined in the Zhenrong Monastery. An edict was issued to renovate the ten monasteries of Mount Wutai, with the Shamen Fangrun as the Sangha director of the ten monasteries. These ten monasteries were: Zhenrong Monastery, Huayan Monastery, Shouning Monastery, Xingguo Monastery, Zhulin Monastery, Jinge Monastery, Fahua Monastery, Mimi Monastery, Lingjing Monastery, and Daxian Monastery. The emperor ordered the court eunuch Zhang Renzan to go to Chengdu to cast a gold and bronze Samantabhadra statue, two zhang (approximately 20 feet) tall, which was enshrined at Baishui of the Samantabhadra Monastery on Mount Emei in Jiazhou, and a large pavilion was built to cover it. An edict was issued to renovate the five monasteries of Mount Emei, namely Baishui Samantabhadra Monastery, Heishui Huayan Monastery, Zhongfeng Monastery, Qianming Monastery, and Guangxiang Monastery.) The Shamen Fa of Hezhong Prefecture
進。請三藏法天。譯經于蒲津。守臣表進。上覽之大悅。召入京師。始興譯事。二月北天竺迦濕彌羅國三藏天息災。烏填曩國三藏施護來。召見。賜紫衣。敕二師同閱梵夾。時上盛意翻譯。乃詔中使鄭守均。于太平興國寺西。建譯經院為三堂。中為譯經。東序為潤文。西序為證義。五月中天竺沙門護羅。來獻貝葉梵經。敕賜紫服。沙門知則。進所著聖無量壽經疏。賜號演教大師詔建開聖禪寺于誕生之地。奉優填王栴檀瑞像。釋迦佛牙。太祖親緘銀塔中梁志公真身錫杖刀尺。敕內侍衛欽往泗州。修僧迦大師塔。凡十三層。改普照王寺。為太平興國。
太平興國七年。威虜軍奏得佛舍利。深州奏得佛像。敕就邑寺安奉。詔僧天息災等譯經。因定儀式。又詔普度童行。西天竺附僧光遠。進佛舍利 按宋史太祖本紀。太平興國七年。九月己丑朔。西京諸道。系籍沙彌。令祠部給牒 按佛祖統紀。七年正月。威虜軍奏言。築城穿土。得石函鐵函銅函銀函金函。凡五重中。有琉璃瓶。盛佛舍利。有刻石記云。貞觀二十一年。藏佛舍利謹遣牙吏以聞。深州奏。陸澤縣人王緒。牧牛田中。見一白兔逐之。入土穴中。探穴得石佛五十軀。制度奇古。長皆尺餘。敕就邑寺安奉。像常放白光。六月譯經院成。詔天息災等居之。賜天息災
【現代漢語翻譯】 現代漢語譯本：進。守臣上表進獻三藏法天（Tripitaka Dharma Deva），他曾在蒲津翻譯佛經。皇上看了非常高興，將他召入京師，開始翻譯佛經的事業。二月，北天竺（North India）迦濕彌羅國（Kashmir）的三藏天息災（Tranquil Calamity of Heaven），以及烏填曩國（Oddiyana）的三藏施護（Bestower of Protection）來到，皇上召見他們，賜予紫衣。敕令兩位法師一同閱覽梵文經典。當時皇上非常重視翻譯佛經，於是詔令中使（Imperial Envoy）鄭守均，在太平興國寺（Taiping Xingguo Temple）西側，建造譯經院，分為三堂，中間是譯經堂，東序是潤文堂，西序是證義堂。五月中，天竺（India）沙門（Shramana）護羅（Protector）來獻上貝葉梵經（Palm-leaf Sanskrit Sutra），皇上敕賜紫服。沙門知則（Knowing Principle）進獻他所著的《聖無量壽經疏》（Commentary on the Holy Infinite Life Sutra），皇上賜號演教大師（Master of Expounding Teachings），並詔令在誕生之地建造開聖禪寺（Kaisheng Chan Temple），供奉優填王（King Udayana）的栴檀瑞像（Sandalwood Auspicious Image）和釋迦佛牙（Sakyamuni Buddha's Tooth）。太祖（Emperor Taizu）親自用銀塔封緘中梁志公（Zhi Gong of Zhongliang）的真身、錫杖、刀尺，敕令內侍衛欽（Wei Qin, an Inner Attendant）前往泗州（Sizhou），修繕僧迦大師塔（Pagoda of Master Sengqie），共十三層，並將普照王寺（Puzhao Wang Temple）改為太平興國寺。 太平興國七年，威虜軍（Weilujun Army）上奏得到佛舍利（Buddha's Relic），深州（Shenzhou）上奏得到佛像（Buddha Image），皇上敕令在當地寺廟安奉。詔令僧人天息災等人翻譯佛經，並制定儀式。又詔令普度童行（Universally Ordain Novices）。西天竺（West India）附庸僧光遠（Guangyuan）進獻佛舍利。按《宋史·太祖本紀》（History of Song Dynasty, Biography of Emperor Taizu）記載，太平興國七年九月初一，西京（Western Capital）各道，登記在冊的沙彌（Shramanera），由祠部（Ministry of Rites）發放度牒。按《佛祖統紀》（Comprehensive Records of Buddhas and Patriarchs）記載，七年正月，威虜軍上奏說，築城挖土時，得到石函、鐵函、銅函、銀函、金函，共五重，其中有琉璃瓶，盛放佛舍利，有刻石記載說，貞觀二十一年（21st year of Zhenguan Era）埋藏佛舍利，謹派牙吏（Clerk）上報。深州上奏，陸澤縣（Luze County）人王緒（Wang Xu），在田中放牛時，看到一隻白兔追逐它，進入土穴中，探穴得到石佛五十軀，制度奇特古老，長都一尺多，敕令在當地寺廟安奉。佛像常常放出白光。六月，譯經院建成，詔令天息災等人居住其中，賜予天息災。
【English Translation】 English version: Presented. The defending official presented Tripitaka Dharma Deva, who had translated scriptures at Pujin. The Emperor was greatly pleased upon seeing it and summoned him to the capital to begin the work of translating scriptures. In the second month, Tripitaka Tranquil Calamity of Heaven from Kashmir in North India, and Tripitaka Bestower of Protection from Oddiyana arrived. The Emperor summoned them and bestowed purple robes upon them. He ordered the two masters to jointly review the Sanskrit scriptures. At that time, the Emperor attached great importance to the translation of scriptures, so he ordered the Imperial Envoy Zheng Shoujun to build a translation院 (translation courtyard) west of Taiping Xingguo Temple, divided into three halls: the central hall for translation, the east hall for polishing the text, and the west hall for verifying the meaning. In the fifth month, the Shramana Protector from India came to present palm-leaf Sanskrit sutras. The Emperor ordered that he be given a purple robe. The Shramana Knowing Principle presented his commentary on the Holy Infinite Life Sutra, and the Emperor bestowed upon him the title 'Master of Expounding Teachings'. He also ordered the construction of Kaisheng Chan Temple at the place of his birth, to enshrine the sandalwood auspicious image of King Udayana and Sakyamuni Buddha's tooth. Emperor Taizu personally sealed the true body, staff, knife, and ruler of Zhi Gong of Zhongliang in a silver pagoda, and ordered the Inner Attendant Wei Qin to go to Sizhou to repair the thirteen-story Pagoda of Master Sengqie, and renamed Puzhao Wang Temple as Taiping Xingguo Temple. In the seventh year of the Taiping Xingguo era, the Weilujun Army reported obtaining Buddha's relics, and Shenzhou reported obtaining Buddha images. The Emperor ordered that they be enshrined in local temples. He ordered the monks Tranquil Calamity of Heaven and others to translate scriptures and establish rituals. He also ordered the universal ordination of novices. Guangyuan, a vassal monk from West India, presented Buddha's relics. According to the 'Biography of Emperor Taizu' in the History of Song Dynasty, on the first day of the ninth month of the seventh year of the Taiping Xingguo era, the Shramaneras registered in the Western Capital were to be issued ordination certificates by the Ministry of Rites. According to the Comprehensive Records of Buddhas and Patriarchs, in the first month of the seventh year, the Weilujun Army reported that while building the city and digging the earth, they found stone, iron, bronze, silver, and gold containers, five layers in total, containing a crystal bottle holding Buddha's relics, with an inscription stating that the Buddha's relics were buried in the 21st year of the Zhenguan era, and they respectfully sent a clerk to report it. Shenzhou reported that Wang Xu of Luze County, while herding cattle in the fields, saw a white rabbit chasing it into a hole in the ground, and upon exploring the hole, found fifty stone Buddhas, with peculiar and ancient designs, all over a foot long. The Emperor ordered that they be enshrined in local temples. The images often emitted white light. In the sixth month, the translation courtyard was completed, and the Emperor ordered Tranquil Calamity of Heaven and others to reside there, and bestowed upon Tranquil Calamity of Heaven.
明教大師。法天傳教大師。施護顯教大師。令以所將梵本。各譯一經。詔梵學僧法進常謹清沼等筆受綴文。光祿卿楊說兵部員外郎張淚潤文。殿直劉素監護。天息災述譯經儀式。于東堂面西。粉布聖壇開四門。各一梵僧主之。持秘密咒七日夜。又設木壇。布聖賢名字輪目。曰大法曼拏羅。請聖賢阿伽沐浴。設香花燈水肴果之供。禮拜繞旋。祈請冥祐。以殄魔障。第一譯主正坐面外。宣傳梵文。第二證義坐其左。與譯主評量梵文。第三證文坐其右。聽譯主高讀梵文。以驗差誤。第四書字梵學僧。審聽梵文。書成華字。猶是梵音。第五筆受翻梵音成華言。第六綴文回綴文字。使成句義。第七參譯參考兩土文字。使無誤。第八刊定。刊削冗長。定取句義。第九潤文官于僧眾。南向設位。參詳潤色。僧眾日日沐浴。三衣坐具。威儀整肅。所須受用。悉從官給。天息災言。譯文有與御名廟諱同者。前代不避。若變文迴避。慮妨經旨。今欲依國學九經。但闕點畫。詔答佛經用字。宣從正文。廟諱御名。不須迴避。七月天息災上新譯聖佛母經。法天上吉祥持世經。施護上如來莊嚴經各一卷。詔兩街僧。選義學沙門百人。詳定經義。時左街僧錄神曜等言。譯場久廢。傳譯至難。天息災等。即持梵文。先翻梵義。以華文證之。曜眾及服。
【現代漢語翻譯】 現代漢語譯本 明教大師（Mingjiao Dashi，精通佛教的大師），法天傳教大師（Fatian Chuanjiao Dashi，以弘揚佛法為己任的大師），施護顯教大師（Shihu Xianjiao Dashi，擅長闡釋顯宗的大師），朝廷下令讓他們各自翻譯一部帶來的梵文佛經。並詔令精通梵文的僧人法進（Fajin）、常謹（Changjin）、清沼（Qingzhao）等人筆錄整理文字，光祿卿楊說（Yang Shuo）、兵部員外郎張淚（Zhang Lei）潤色文字，殿直劉素（Liu Su）負責監護。天息災（Tianxizai）闡述翻譯佛經的儀式，在東堂面朝西，用粉末佈置聖壇，開設四個門，各由一位梵僧主持，持誦秘密咒語七天七夜。又設定木壇，佈置聖賢的名字和輪相，稱為大法曼拏羅（Dafa Mandala，偉大的壇城）。迎請聖賢前來沐浴，陳設香、花、燈、水、肴、果等供品，禮拜繞行，祈請冥冥中的庇佑，以消除魔障。第一譯主（Yizhu，主要的翻譯者）端坐面朝外，宣講梵文。第二證義（Zhengyi，負責考證意義的人）坐在他的左邊，與譯主一起評量梵文。第三證文（Zhengwen，負責考證文字的人）坐在他的右邊，聽譯主高聲朗讀梵文，以檢驗是否有差錯。第四書字梵學僧（Shuzi Fanxue Seng，負責書寫文字的精通梵文的僧人）仔細聽梵文，書寫成漢字，但仍然是梵文的發音。第五筆受（Bishou，負責記錄的人）將梵文發音翻譯成漢語。第六綴文（Zhuiwen，負責潤色文字的人）迴環修飾文字，使之成為通順的語句。第七參譯（Canyi，負責參考翻譯的人）參考梵文和漢文，使之沒有錯誤。第八刊定（Kanding，負責校對的人）刪減冗長之處，確定句子的意義。第九潤文官（Runwenguan，負責潤色的官員）在僧眾的南面設定座位，參與詳細的潤色。僧眾每天沐浴，穿著三衣，攜帶坐具，威儀整肅。所需的一切都由官方供給。天息災（Tianxizai）說，譯文中有與皇帝的名字或廟號相同的字，前代並不避諱。如果改變文字來避諱，恐怕會妨礙佛經的旨意。現在想依照國學九經的慣例，只是缺少標點。皇帝下詔說，佛經用字，應當遵循正文，廟號和皇帝的名字，不必避諱。七月，天息災（Tianxizai）呈上新翻譯的《聖佛母經（Sheng Fomu Jing）》，法天（Fatian）呈上《上吉祥持世經（Shang Jixiang Chishi Jing）》，施護（Shihu）呈上《如來莊嚴經（Rulai Zhuangyan Jing）》，各一部。皇帝下詔兩街僧錄司，選拔一百名精通經義的沙門，詳細審定經義。當時左街僧錄神曜（Shenyao）等人說，翻譯佛經的場所荒廢已久，傳譯非常困難。天息災（Tianxizai）等人，就拿著梵文，先翻譯梵文的意義，再用漢文來驗證，神曜（Shenyao）等人這才信服。
【English Translation】 English version The Mingjiao Dashi (Mingjiao Dashi, a great master proficient in Buddhism), Fatian Chuanjiao Dashi (Fatian Chuanjiao Dashi, a great master dedicated to propagating the Dharma), and Shihu Xianjiao Dashi (Shihu Xianjiao Dashi, a great master skilled in explaining the exoteric teachings) were ordered by the court to each translate a Sanskrit scripture they had brought. Monks proficient in Sanskrit, such as Fajin, Changjin, and Qingzhao, were ordered to record and organize the text, while Yang Shuo, the Guanglu Qing (Minister of Imperial Hospitality), and Zhang Lei, the Yuanwailang (Assistant Director) of the Ministry of War, refined the text, and Liu Su, the Dianzhi (Palace Attendant), was responsible for supervision. Tianxizai elaborated on the ritual for translating scriptures, setting up a sacred altar facing west in the East Hall, opening four gates, each presided over by a Sanskrit monk, chanting secret mantras for seven days and nights. A wooden altar was also set up, displaying the names and symbols of the saints and sages, called the Dafa Mandala (Great Mandala). The saints and sages were invited to bathe, and offerings of incense, flowers, lamps, water, delicacies, and fruits were arranged. They were worshipped and circumambulated, praying for blessings in the dark to eliminate demonic obstacles. The first Yizhu (chief translator) sat upright facing outward, expounding the Sanskrit text. The second Zhengyi (verifier of meaning) sat to his left, evaluating the Sanskrit text with the translator. The third Zhengyi (verifier of text) sat to his right, listening to the translator read the Sanskrit text aloud to check for errors. The fourth Shuzi Fanxue Seng (Sanskrit-studying monk responsible for writing) carefully listened to the Sanskrit text and wrote it in Chinese characters, but still in Sanskrit pronunciation. The fifth Bishou (recorder) translated the Sanskrit pronunciation into Chinese. The sixth Zhuiwen (text embellisher) refined the text, making it into coherent sentences. The seventh Canyi (reference translator) referred to both Sanskrit and Chinese texts to ensure there were no errors. The eighth Kanding (editor) deleted redundancies and determined the meaning of the sentences. The ninth Runwenguan (text-polishing official) set up a seat facing south among the monks, participating in detailed polishing. The monks bathed daily, wearing their three robes and carrying their sitting mats, with dignified demeanor. All their needs were provided by the government. Tianxizai said that there were words in the translation that were the same as the emperor's name or temple name, which previous generations did not avoid. If the text was changed to avoid these, it was feared that it would hinder the meaning of the scripture. Now, he wanted to follow the practice of the Nine Classics of the National Academy, but there was a lack of punctuation. The emperor issued an edict saying that the words used in the Buddhist scriptures should follow the original text, and there was no need to avoid the temple name or the emperor's name. In July, Tianxizai presented the newly translated 'Sheng Fomu Jing' (Holy Mother Sutra), Fatian presented the 'Shang Jixiang Chishi Jing' (Upper Auspicious World-Holding Sutra), and Shihu presented the 'Rulai Zhuangyan Jing' (Tathagata Adornment Sutra), each in one volume. The emperor issued an edict to the Senglu Si (Monk Registrar) of the two streets, selecting one hundred Shamen (monks) proficient in the meaning of the scriptures to examine the meaning of the scriptures in detail. At that time, Shenyao and others from the Zuo Jie Senglu (Left Street Monk Registrar) said that the place for translating scriptures had been abandoned for a long time, and translation was very difficult. Tianxizai and others then took the Sanskrit text, first translating the meaning of the Sanskrit, and then using Chinese to verify it, which convinced Shenyao and others.
詔新經入藏。開板流行。車駕親倖譯經院。召僧眾賜坐慰諭。賜臥具繪帛什物。度其院童子十人。悉取禁中所藏梵本令其翻譯。十二月詔選梵學沙門。為筆受。義學沙門十人。為證義。自是每歲誕節。必獻新經。皆召坐賜齋。以經付藏。詔曰。朕方隆教法。用福邦家。其內外諸郡童行。並與剃度。成都沙門光遠遊西天還。詣闕進西天竺王子沒徒曩表。佛頂印貝多葉。菩提樹葉。詔三藏施護譯其表曰。伏聞支那國。有大天子。至聖至神。富貴自在。自漸福薄無由朝謁。遠蒙皇恩。賜金剛座釋迦如來袈裟一領。即已披掛供養。伏願支那皇帝。福慧圓滿。壽命延長。一切有情。度諸沉溺。謹以釋迦舍利。附沙門光遠以進。
太平興國八年。詔修高僧傳。又詔賜譯經院名傳法。選童子送院受學。賜僧法遇敕書。往中天竺。敕內侍奉舍利藏僧伽塔下。又敕建壽昌寺 按宋史太宗本紀。不載 按佛祖統紀。太平興國八年六月詔。翰林贊寧。修大宋高僧傳。寧乞歸錢唐撰述。詔許之。又詔譯經院。賜名傳法。于西偏建印經院。天息災等言。歷朝翻譯。並藉梵僧。若遐阻不來。則譯經廢絕。欲令兩街選童子五十人。習學梵字。詔令高品王文壽。選惟凈等十人。引見便殿。詔送譯經院受學。惟凈者江南李煜之侄。口受梵章。即曉其
【現代漢語翻譯】 現代漢語譯本：皇帝下詔將新翻譯的佛經收入藏經，並開始刊印發行。皇帝親自前往譯經院，召集僧眾賜座慰問，賞賜臥具、彩繪絲綢等物品，並允許譯經院度化童子十人出家。皇帝將宮中收藏的所有梵文原本交給他們翻譯。十二月，皇帝下詔選拔精通梵文的沙門擔任筆受（記錄員），選拔精通義學的沙門十人擔任證義（校對）。從此以後，每年皇帝誕辰，譯經院必定獻上新翻譯的佛經，皇帝每次都召集僧人賜座並齋飯，然後將佛經收入藏經。皇帝下詔說：『朕正要弘揚佛法，為國家祈福。』所有內外各郡的童行（預備出家的兒童），都允許剃度出家。成都沙門光遠從西天（印度）遊歷歸來，到朝廷進獻西天竺王子沒徒曩的表文、佛頂印、貝多葉和菩提樹葉。皇帝命令三藏施護翻譯表文，表文說：『我聽說支那國（中國）有偉大的天子，至聖至神，富貴自在。我因為自己福薄，沒有機會朝拜。遠遠地蒙受皇恩，賜予金剛座釋迦如來袈裟一件，我已經披掛供養。伏願支那皇帝，福慧圓滿，壽命延長，一切有情眾生，都能脫離沉溺之苦。謹以釋迦舍利，託付沙門光遠進獻。』 太平興國八年，皇帝下詔編修《高僧傳》，又下詔賜譯經院名為『傳法』，選拔童子送到譯經院學習。皇帝賜予僧人法遇敕書，讓他前往中天竺（印度中部）。皇帝命令內侍將舍利安放在僧伽塔下。又下令建造壽昌寺。（按：《宋史·太宗本紀》沒有記載此事）（按：《佛祖統紀》記載，太平興國八年六月，皇帝下詔翰林贊寧編修《大宋高僧傳》，贊寧請求回錢塘撰寫，皇帝允許了。又下詔賜譯經院名為『傳法』，在西邊建造印經院。天息災等人說，歷朝歷代的翻譯，都依靠梵僧，如果遙遠阻隔，梵僧不來，那麼翻譯佛經就會廢止。希望在兩街選拔童子五十人，學習梵文字。皇帝下令高品王文壽選拔惟凈等十人，在便殿引見。皇帝下令將他們送到譯經院學習。惟凈是江南李煜的侄子，口誦梵文，立刻就能理解其中的含義。
【English Translation】 English version: The emperor decreed that the newly translated Buddhist scriptures should be included in the Tripitaka and printed for circulation. The emperor personally visited the translation bureau, summoned the monks, offered them seats, and expressed his condolences. He bestowed bedding, painted silk, and other items, and allowed the translation bureau to ordain ten young boys as monks. The emperor ordered them to translate all the Sanskrit originals stored in the palace. In December, the emperor issued an edict to select Shramanas proficient in Sanskrit to serve as scribes (recorders), and ten Shramanas proficient in Buddhist doctrine to serve as certifiers (proofreaders). From then on, every year on the emperor's birthday, the translation bureau would present newly translated Buddhist scriptures. Each time, the emperor would summon the monks, offer them seats, and provide them with vegetarian meals, before adding the scriptures to the Tripitaka. The emperor issued an edict saying: 'I intend to promote Buddhism and pray for the well-being of the country.' All young novices (children preparing to become monks) in the inner and outer prefectures are allowed to be ordained. The Chengdu Shramana Guangyuan returned from his pilgrimage to Western Heaven (India) and presented to the court a memorial from Prince Metunang of Western India, along with a Buddha's crown seal, palm leaves, and Bodhi tree leaves. The emperor ordered the Tripitaka master Shi Hu to translate the memorial, which stated: 'I have heard that the country of China has a great emperor, supremely sage and divine, wealthy and free. Because of my own lack of merit, I have no opportunity to pay homage. I have received the imperial grace from afar, and have been bestowed a Shakyamuni Buddha's robe from the Vajrasana (Diamond Throne), which I have already worn and offered. I humbly wish that the Chinese emperor will have complete merit and wisdom, and a long life, so that all sentient beings can be freed from suffering. I respectfully entrust the Shakyamuni relics to the Shramana Guangyuan for presentation.' In the eighth year of the Taiping Xingguo era, the emperor ordered the compilation of the 'Biographies of Eminent Monks', and also decreed that the translation bureau be named 'Propagation of the Dharma', and selected young boys to be sent to the translation bureau for study. The emperor bestowed an imperial edict upon the monk Fa Yu, ordering him to go to Central India. The emperor ordered the palace eunuchs to enshrine the relics under the Sangharama stupa. He also ordered the construction of the Shouchang Temple. (Note: The 'Basic Annals of Emperor Taizong of the Song Dynasty' does not record this event.) (Note: The 'Comprehensive Record of Buddhas and Patriarchs' records that in June of the eighth year of the Taiping Xingguo era, the emperor issued an edict to the Hanlin scholar Zan Ning to compile the 'Great Song Biographies of Eminent Monks'. Zan Ning requested to return to Qiantang to write it, and the emperor granted his request. He also decreed that the translation bureau be named 'Propagation of the Dharma', and an printing house was built to the west. Tian Xizai and others said that the translations of previous dynasties relied on Sanskrit monks. If they are far away and do not come, then the translation of Buddhist scriptures will cease. They wished to select fifty young boys from the two streets to learn Sanskrit. The emperor ordered the high-ranking official Wang Wenshou to select ten people, including Wei Jing, and presented them in the side hall. The emperor ordered them to be sent to the translation bureau for study. Wei Jing was the nephew of Li Yu of Jiangnan, and he could understand the meaning of Sanskrit verses as soon as he heard them.
義。歲余度為僧。升梵學筆受。賜紫衣光梵大師。沙門法遇。自西天來。獻佛頂舍利。貝葉梵經。法遇化眾。造龍寶蓋金襕袈裟。將再往中天竺金剛座所供養。乞給所經諸國書。詔賜三佛齊葛古羅柯蘭諸國敕書以遣之。泗州奏。僧伽塔白晝放光。士民然頂臂香供養者。日千餘人。敕內侍奉釋迦舍利。藏之塔下上以新譯經。示宰臣曰。佛氏之教。有裨政理。普利群生。達者自悟淵源。愚者妄生誣謗。朕於此道。微識其宗。凡為君而正心無私。即自利行也。凡行一善以安天下。即利它行也。如梁武捨身為奴。此小乘偏見。非後代所宣法也。趙普對曰。陛下以堯舜之道治世。以如來之行修心。聖智高遠。非臣下所能知也。詔以御製蓮華心迴文偈。秘藏詮逍遙詠。宣示近臣。敕內侍張承貴。往天臺山。重建壽昌寺。從沙門自珣請也。
雍熙元年。日本國沙門奝然來朝。詔賜大藏經。敕造羅漢像五百十六身。奉安壽昌寺 按宋史太宗本紀。不載 按佛祖統紀。雍熙元年三月。日本國沙門奝然來朝。然言其國傳襲六十四世。八十五主。至應神天皇。始傳中國文字。至欽明天皇壬申歲。始傳佛教放百濟。當梁承聖初年。至用明立。有太子名聖德。年七歲便悟佛法。于菩提寺講勝鬘經。感天雨花。始遣使入中國。求法華經。當隋
【現代漢語翻譯】 現代漢語譯本：義（名字）。一年多后出家為僧。升爲梵學筆受（負責翻譯和記錄梵文經典）。被賜予紫衣光梵大師的稱號。沙門（出家修道的人）法遇，從西天（古代對印度的稱呼）而來，獻上佛頂舍利（佛陀頭頂的遺骨），貝葉梵經（寫在貝多羅樹葉上的梵文佛經）。法遇爲了教化大眾，製作了龍寶蓋金襕袈裟（飾有龍紋的華麗袈裟），打算再次前往中天竺（印度中部）的金剛座（佛陀成道之處）供養。他請求朝廷給予途經各國的國書。皇帝下詔賜予三佛齊（古代東南亞國家）、葛古羅柯蘭（古代國家）等國的敕書以派遣他。泗州（地名）上奏，僧伽塔（僧伽所建的塔）在白晝放出光芒，士人和百姓燃頂臂香（在頭頂和手臂上點燃香）供養的人，每天有一千多人。皇帝敕令內侍（宮廷侍從）供奉釋迦舍利（釋迦牟尼的遺骨），藏在塔下，並把新翻譯的佛經給宰臣（宰相）看，說：『佛教的教義，對治理國家有幫助，普遍利益眾生。通達的人自然領悟其中的淵源，愚笨的人胡亂產生誣衊和誹謗。我對於這個道理，稍微認識了它的宗旨。凡是做君王的，如果能正心無私，就是自利的行為。凡是做一件善事來安定天下，就是利他的行為。像梁武帝捨身為奴隸，這是小乘（佛教的一個派別）的偏見，不是後代所宣揚的佛法。』趙普回答說：『陛下用堯舜的治國之道治理天下，用如來的修行來修養身心，聖明的智慧高遠深邃，不是臣下所能瞭解的。』皇帝下詔把御製的蓮華心迴文偈（一種詩歌形式），秘藏詮逍遙詠（一種歌詠），宣示給近臣。皇帝敕令內侍張承貴，前往天臺山，重建壽昌寺，這是聽從沙門自珣的請求。 雍熙元年（年號）。日本國的沙門奝然（人名）來朝。皇帝下詔賜予大藏經（佛教經典的總集），敕令製造羅漢像五百一十六身，供奉安放在壽昌寺。按《宋史·太宗本紀》沒有記載這件事。按《佛祖統紀》記載，雍熙元年三月，日本國沙門奝然來朝。奝然說他們的國家傳襲了六十四世，八十五位君主。到應神天皇（日本天皇）時，才開始傳入中國的文字。到欽明天皇壬申年，才開始從百濟（古代朝鮮半島國家）傳入佛教，當時是梁朝承聖初年。到用明天皇時，有太子名叫聖德（聖德太子），七歲時就領悟了佛法，在菩提寺講解《勝鬘經》，感動得天上下雨花。開始派遣使者進入中國，求取《法華經》，當時是隋朝。
【English Translation】 English version: Yi (name). After more than a year, he became a monk. He was promoted to be a 'Fanxue Bisu' (responsible for translating and recording Sanskrit scriptures). He was granted the title of 'Purple-robed Guangfan Master'. The Shramana (ascetic) Fayu came from the Western Heaven (ancient term for India) and presented the Buddha's skull relic and the palm-leaf Sanskrit scriptures. Fayu, in order to enlighten the masses, made a dragon-covered gold-embroidered kasaya (a magnificent kasaya decorated with dragon patterns), intending to go to the Vajrasana (the place where the Buddha attained enlightenment) in Central India again for offering. He requested the court to grant letters to the countries he passed through. The emperor issued edicts to the countries of Sanfoqi (ancient Southeast Asian country), Geguluo Kelan (ancient country), etc., to send him off. Sizhou (place name) reported that the Sangha Pagoda (pagoda built by the Sangha) emitted light in broad daylight, and more than a thousand scholars and people burned incense on their heads and arms as offerings every day. The emperor ordered the eunuchs (court attendants) to enshrine the Shakya relics (relics of Shakyamuni), store them under the pagoda, and show the newly translated Buddhist scriptures to the chief ministers, saying: 'The teachings of Buddhism are helpful to governing the country and universally benefit all living beings. Those who are enlightened naturally understand the source, while those who are foolishly generate slander and defamation. I have a slight understanding of the purpose of this doctrine. All those who are rulers, if they can rectify their hearts and be selfless, are acting for their own benefit. All those who do a good deed to stabilize the world are acting for the benefit of others. Like Emperor Wu of Liang giving himself as a slave, this is a Hinayana (a branch of Buddhism) prejudice and is not the Dharma preached by later generations.' Zhao Pu replied: 'Your Majesty governs the world with the way of Yao and Shun, and cultivates your mind with the practice of the Tathagata. Your sacred wisdom is profound and far-reaching, and it is beyond the understanding of your ministers.' The emperor issued an edict to show the lotus heart palindrome verse (a type of poetry) made by the emperor himself, and the secretly treasured 'Quan Xiaoyao Yong' (a type of song) to the close ministers. The emperor ordered the eunuch Zhang Chenggui to go to Mount Tiantai to rebuild Shouchang Temple, at the request of the Shramana Zixun. In the first year of Yongxi (era name), the Shramana Tiaoran (person's name) from Japan came to the court. The emperor issued an edict to grant the Tripitaka (the complete collection of Buddhist scriptures) and ordered the creation of 516 Arhat statues to be enshrined in Shouchang Temple. According to the 'Song History: Emperor Taizong's Annals', this event is not recorded. According to the 'Records of the Buddhist Patriarchs', in March of the first year of Yongxi, the Shramana Tiaoran from Japan came to the court. Tiaoran said that their country had inherited 64 generations and 85 monarchs. It was not until Emperor Ojin (Japanese Emperor) that Chinese characters began to be introduced. It was not until the year of Ren Shen of Emperor Kinmei that Buddhism began to be introduced from Baekje (ancient Korean peninsula country), which was the early years of Chengsheng of the Liang Dynasty. During the reign of Emperor Yomei, there was a prince named Shotoku (Prince Shotoku), who understood Buddhism at the age of seven and lectured on the 'Shrimala Sutra' at Bodhi Temple, which moved the heavens to rain flowers. He began to send envoys to China to seek the 'Lotus Sutra', which was during the Sui Dynasty.
開皇中也。至孝德立。白雉四年。遣僧道照入中國。從奘法師傳法。當唐永徽四年也。次足姬立。令僧智通入中國。求大乘法。當顯慶三年也。次文武立。寶龜二年。令僧元昉入中國求法。當開元四年也。次孝明立。天平勝寶四年。遣使入中國。求內外教典。當天寶中也。次桓武立。遣僧空海入中國。傳智者教。當元和年中也。次文德立。令僧常曉入中國。求釋迦密教。當大中年也。上聞其王一姓傳繼。臣下皆世官。謂宰臣曰。島夷君臣。乃能世祚永久若是。奝然求謁五臺。及回京師。乞賜印本大藏經。詔有司給與之。敕造羅漢像五百十六身。奉安天臺壽昌寺。
雍熙二年。以天竺僧。為朝請大夫。詔尋訪梵經。館西天僧通梵語者于傳法院。又詔僧于內殿。建道場 按宋史太宗本紀。雍熙二年。閏九月乙未。禁僧人置妻孥。冬十月丙午。以天竺僧天息災施護法天。併爲朝請大夫。試鴻臚少卿 按佛祖統紀。雍熙二年。上覽新譯經。謂宰臣曰。天息災等。妙得翻譯之體。乃詔天息災。除朝散大夫。試光祿卿。法天施護。併除朝奉大夫。試鴻臚卿。法天改名法賢。並月給酥酪錢有差。新譯經論。並刊板印行。天息災等言。聞陜西諸路。頗有道俗。收藏梵經。乞下尋訪。以資翻譯。詔從之。又詔兩街供奉僧。于內殿建
【現代漢語翻譯】 現代漢語譯本：開皇年間，至孝德天皇即位。白雉四年（653年），派遣僧人道照前往中國，跟隨奘法師學習佛法，正值唐朝永徽四年。之後足姬天皇即位，派遣僧人智通前往中國，尋求大乘佛法，正值顯慶三年。之後文武天皇即位，寶龜二年（771年），派遣僧人元昉前往中國求法，正值開元四年。之後孝明天皇即位，天平勝寶四年（752年），派遣使者前往中國，尋求內外佛教典籍，正值天寶年間。之後桓武天皇即位，派遣僧人空海前往中國，傳習智者大師的教義，正值元和年間。之後文德天皇即位，派遣僧人常曉前往中國，尋求釋迦牟尼的密教，正值大中年間。皇上聽說該國國王都是同一姓氏世代相傳，臣下也都是世襲官職，對宰相說：『島國的君臣，竟然能夠世代相傳如此長久。』奝然（Chōnen，日本僧人）請求朝拜五臺山，以及返回京城時，請求賜予印本的大藏經。皇帝下詔有關部門供給他們。敕令建造羅漢像五百一十六尊，供奉在天臺山的壽昌寺。
雍熙二年（985年），授予天竺僧人朝請大夫的官職。皇帝下詔尋找梵文佛經，在傳法院安置通曉梵語的西天僧人。又下詔僧人在內殿建立道場。按照《宋史·太宗本紀》記載，雍熙二年閏九月乙未，禁止僧人娶妻生子。冬十月丙午，授予天竺僧人天息災（Tianxizai）和施護法天（Shihufatian）朝請大夫的官職，並測試鴻臚少卿的才能。按照《佛祖統紀》記載，雍熙二年，皇帝觀看新翻譯的佛經，對宰相說：『天息災等人，精妙地掌握了翻譯的要領。』於是下詔授予天息災朝散大夫的官職，並測試光祿卿的才能。授予法天（Fatian）和施護朝奉大夫的官職，並測試鴻臚卿的才能。法天改名為法賢（Faxian）。每月按等級供給酥油和錢。新翻譯的佛經和論著，都刊印發行。天息災等人說，聽說陜西各路，有很多道士和俗人收藏梵文佛經，請求下令尋找，用來資助翻譯。皇帝下詔同意。又下詔兩街的供奉僧人，在內殿建立道場。
【English Translation】 English version: During the Kaihuang era, Emperor Xiaode ascended the throne. In the fourth year of the White Pheasant era (653 AD), he dispatched the monk Dojō to China to study Buddhism under Master Xuanzang, which corresponded to the fourth year of the Yonghui era of the Tang Dynasty. Subsequently, Empress Kōgyoku ascended the throne and sent the monk Chitsū to China to seek Mahayana Buddhism, which corresponded to the third year of the Xianqing era. Later, Emperor Tenmu ascended the throne, and in the second year of the Hōki era (771 AD), he sent the monk Ganpō to China to seek Buddhist teachings, which corresponded to the fourth year of the Kaiyuan era. After that, Emperor Shōmu ascended the throne, and in the fourth year of the Tenpyō-shōhō era (752 AD), he sent envoys to China to seek both internal and external Buddhist scriptures, which corresponded to the Tianbao era. Later, Emperor Kanmu ascended the throne and sent the monk Kūkai to China to propagate the teachings of the Tiantai school, which corresponded to the Yuanhe era. Subsequently, Emperor Montoku ascended the throne and sent the monk Jōshō to China to seek the esoteric teachings of Shakyamuni, which corresponded to the Dazhong era. The Emperor of China heard that the kings of that country were all of the same lineage, passing down the throne through generations, and that the ministers were also hereditary officials. He said to his ministers: 'The rulers and subjects of the island country are able to pass down their positions for such a long time.' Chōnen (Japanese monk) requested to visit Mount Wutai and, upon returning to the capital, requested to be granted a printed edition of the Tripitaka. The Emperor ordered the relevant departments to provide it to them. He also ordered the construction of five hundred and sixteen Arhat statues to be enshrined in Shouchang Temple on Mount Tiantai.
In the second year of the Yongxi era (985 AD), the Indian monk was granted the title of 'Consulting Grand Master'. The Emperor ordered the search for Sanskrit Buddhist scriptures and housed Western monks who were fluent in Sanskrit at the Translation Institute. He also ordered monks to establish a Daog場 (Dàocháng, a place for religious ceremonies) in the inner palace. According to the 'Taizong Benji' of the 'History of Song', in the intercalary ninth month of the second year of the Yongxi era, it was forbidden for monks to marry and have children. In the tenth month, the Indian monks Tianxizai and Shihufatian were granted the title of 'Consulting Grand Master', and their abilities as Vice Ministers of the Court of State Ceremonial were tested. According to the 'Records of the Buddhist Patriarchs', in the second year of the Yongxi era, the Emperor reviewed the newly translated scriptures and said to his ministers: 'Tianxizai and others have masterfully grasped the essence of translation.' Therefore, he ordered that Tianxizai be granted the title of 'Grand Master of Dispersing Merit' and tested his abilities as Minister of the Court of Imperial Entertainments. Fatian and Shihufa were granted the title of 'Grand Master of Serving Merit' and tested their abilities as Ministers of the Court of State Ceremonial. Fatian was renamed Faxian. They were provided with ghee and money each month according to their rank. The newly translated scriptures and treatises were all printed and distributed. Tianxizai and others said that they had heard that in various regions of Shaanxi, there were many Taoists and laypeople who collected Sanskrit Buddhist scriptures, and they requested that an order be issued to search for them to assist in translation. The Emperor agreed. He also ordered the monks serving in the two streets to establish a Daog場 (Dàocháng, a place for religious ceremonies) in the inner palace.
道場。為民祈福。歲以為常。西天僧有精通梵語可助翻譯者。悉館于傳法院。嶺南僧置妻孥。詔所在長吏。誡厲以順正教。
雍熙三年。詔系帳童行。並與剃度。以御製聖教序。冠新譯經首 按宋史太宗本紀。不載 按佛祖統紀。雍熙三年。詔天下系帳童行。並與剃度。自今後讀經及三百紙。所業精熟者。方許系帳。又以御製三藏聖教序。賜天息災等。令冠新譯經首。
雍熙四年。敕內侍。送寶冠瓔珞袈裟。往峨眉山普賢寺 按宋史太宗本紀。不載 按佛祖統紀。雍熙四年。敕內侍。送寶冠瓔珞袈裟。往峨眉普賢寺。是日眾見普賢大士。乘紫雲行空中。久之方沒。
端拱元年。敕以高僧傳編入大藏。又詔箋釋御製佛乘文集 按宋史太宗本紀。不載 按佛祖統紀。端拱元年。翰林通慧大師贊寧。上表進高僧傳三十卷。璽書褒美。令編入大藏。敕住京師天壽寺兩街僧錄可朝等。請箋釋御製佛乘文集。詔許之。
端拱二年。開寶寺塔成。帝親以舍利奉藏。敕內侍。往峨眉。修佛像及寺宇 按宋史太宗本紀。端拱二年八月癸亥。詔作開寶寺舍利塔成 按佛祖統紀。端拱二年。開寶寺建寶塔成。八隅十一層三十六丈。上安千佛萬菩薩塔。下作天宮。奉安阿育王佛舍利塔。皆杭州塔工喻浩所造。凡八年而
【現代漢語翻譯】 現代漢語譯本
道場（Dàochǎng）：設立道場，為百姓祈福，每年都這樣做。西天（Xītiān，指印度）來的僧人中有精通梵語可以幫助翻譯的，都安排住在傳法院（Chuánfǎ Yuàn）。對於嶺南（Lǐngnán）的僧人娶妻生子的情況，皇帝下詔給當地的長官，告誡他們要用正當的教義來勸誡。 雍熙（Yōngxī）三年，皇帝下詔，所有登記在冊的童行（tóngxíng，未成年出家人），都允許剃度出家。並將御製的《聖教序》（Shèngjiào Xù）放在新翻譯的佛經前面。——（按《宋史·太宗本紀》沒有記載）——（按《佛祖統紀》記載，雍熙三年，皇帝下詔天下登記在冊的童行，都允許剃度出家。從今以後，能讀經書達到三百紙，並且學業精熟的人，才允許登記在冊。又將御製的《三藏聖教序》（Sānzàng Shèngjiào Xù）賜給天息災（Tiānxīzāi）等人，讓他們放在新翻譯的佛經前面。） 雍熙（Yōngxī）四年，皇帝敕令內侍（nèishì，宮廷內官）送寶冠、瓔珞（yīngluò，一種裝飾品）、袈裟（jiāshā，僧侶的法衣）前往峨眉山（Éméi Shān）普賢寺（Pǔxián Sì）。——（按《宋史·太宗本紀》沒有記載）——（按《佛祖統紀》記載，雍熙四年，皇帝敕令內侍送寶冠、瓔珞、袈裟前往峨眉普賢寺。當天，眾人看見普賢大士（Pǔxián Dàshì，普賢菩薩）乘坐紫雲在空中行走，很久才消失。） 端拱（Duāngǒng）元年，皇帝下令將《高僧傳》（Gāosēng Zhuàn）編入《大藏》（Dàzàng，佛教經典總集）。又下詔箋釋御製的《佛乘文集》（Fóchéng Wénjí）。——（按《宋史·太宗本紀》沒有記載）——（按《佛祖統紀》記載，端拱元年，翰林通慧大師贊寧（Zànníng）上表進獻《高僧傳》三十卷，皇帝用璽書褒獎，命令編入《大藏》。敕令住在京師天壽寺（Tiānshòu Sì）的兩街僧錄可朝（Kěcháo）等人，請求箋釋御製的《佛乘文集》，皇帝允許了。） 端拱（Duāngǒng）二年，開寶寺（Kāibǎo Sì）的塔建成，皇帝親自用舍利（shèlì，佛教聖物，通常指高僧火化后的遺物）供奉安藏。敕令內侍前往峨眉山（Éméi Shān），修繕佛像和寺宇。——（按《宋史·太宗本紀》記載，端拱二年八月癸亥，下詔建造開寶寺舍利塔建成）——（按《佛祖統紀》記載，端拱二年，開寶寺建造寶塔完成，八角十一層，高三十六丈，上面安放千佛萬菩薩塔，下面建造天宮，供奉安放阿育王佛舍利塔。都是杭州的塔工喻浩（Yù Hào）所建造，總共用了八年時間。）
【English Translation】 English version
A Dàochǎng (a place for Buddhist ceremonies) was established to pray for blessings for the people, as was the custom every year. Monks from Xītiān (Western Heaven, referring to India) who were proficient in Sanskrit and could assist with translation were all housed in the Chuánfǎ Yuàn (Translation Institute). Regarding the situation of monks from Lǐngnán (Lingnan region) marrying and having children, the emperor issued an edict to the local magistrates, instructing them to admonish the monks with proper teachings. In the third year of Yōngxī (Yongxi reign), the emperor issued an edict that all registered tóngxíng (novice monks) should be allowed to be ordained. The imperial preface to the 'Shèngjiào Xù' (Sacred Teachings Preface) was placed at the beginning of newly translated scriptures.——(According to the 'Song Shi·Taizong Benji', there is no record of this)——(According to the 'Fozu Tongji', in the third year of Yongxi, the emperor issued an edict that all registered novice monks should be allowed to be ordained. From now on, only those who can read scriptures up to three hundred pages and are proficient in their studies will be allowed to be registered. The imperial 'Sānzàng Shèngjiào Xù' (Tripitaka Sacred Teachings Preface) was bestowed upon Tiānxīzāi (Tianxizai) and others, instructing them to place it at the beginning of newly translated scriptures.) In the fourth year of Yōngxī (Yongxi reign), the emperor ordered palace attendants (nèishì) to send jeweled crowns, yīngluò (necklaces), and jiāshā (robes) to Pǔxián Sì (Samantabhadra Temple) on Éméi Shān (Mount Emei).——(According to the 'Song Shi·Taizong Benji', there is no record of this)——(According to the 'Fozu Tongji', in the fourth year of Yongxi, the emperor ordered palace attendants to send jeweled crowns, necklaces, and robes to Pǔxián Sì on Éméi Shān. On that day, the crowd saw Pǔxián Dàshì (Great Master Samantabhadra, referring to Samantabhadra Bodhisattva) riding on purple clouds in the sky, disappearing after a long time.) In the first year of Duāngǒng (Duangong reign), the emperor ordered that the 'Gāosēng Zhuàn' (Biographies of Eminent Monks) be included in the 'Dàzàng' (Great Treasury, the Buddhist canon). He also ordered annotations to be made on the imperial 'Fóchéng Wénjí' (Collection of Buddhist Vehicle Writings).——(According to the 'Song Shi·Taizong Benji', there is no record of this)——(According to the 'Fozu Tongji', in the first year of Duangong, the Hanlin Tonghui Master Zànníng (Zanning) presented the 'Gāosēng Zhuàn' in thirty volumes, which was praised by the emperor with an imperial edict, and ordered to be included in the 'Dàzàng'. The emperor ordered Kěcháo (Kechao) and others, the monks in charge of registration from the two streets of Tiānshòu Sì (Tianshou Temple) in the capital, to request annotations on the imperial 'Fóchéng Wénjí', which the emperor approved.) In the second year of Duāngǒng (Duangong reign), the pagoda of Kāibǎo Sì (Kaibao Temple) was completed, and the emperor personally enshrined relics (shèlì, Buddhist sacred objects, usually referring to the remains of eminent monks after cremation). He ordered palace attendants to go to Éméi Shān (Mount Emei) to repair Buddhist statues and temples.——(According to the 'Song Shi·Taizong Benji', in the second year of Duangong, on the day Guihai in the eighth month, an edict was issued that the construction of the relic pagoda of Kaibao Temple was completed)——(According to the 'Fozu Tongji', in the second year of Duangong, the construction of the precious pagoda of Kaibao Temple was completed, with eight corners, eleven stories, and a height of thirty-six zhang. On top were placed pagodas of a thousand Buddhas and ten thousand Bodhisattvas, and below was built a heavenly palace, enshrining the relics of Ashoka Buddha. All were built by the Hangzhou pagoda craftsman Yù Hào (Yu Hao), taking a total of eight years.)
畢。賜名福勝塔院。安舍利日。上肩輿微行。自手奉藏。有白光起小塔一角。大塔放光。洞照天地。士庶焚香獻供者盈路。內侍數十人。求出家掃塔。上謂近臣曰。我宿世曾親佛座但未通宿命耳。詔直學士院朱昂。撰塔銘。謂曰。儒人多薄佛。向中竺僧法遇。乞為本國佛金剛座立碑。學士蘇易簡為之。指佛為夷人。朕惡其不遜。遂別命制之。卿宜體此意。敕內侍謝保意。領將作匠。賜黃金三百兩。住峨眉飾普賢像。再修寺宇。並賜御製文集令直院徐鉉撰記。
淳化元年。詔建淳化寺。奉石佛像。又詔赤腳道者入見。賜高麗國大藏經並御製佛乘文集 按宋史太宗本紀。不載 按佛祖統紀。淳化元年。通利軍。建城掘地。于古寺基。得巨石佛十軀。詔建淳化寺。以奉其像。又詔赤腳道者入見。上曰。南方禪律如何化物。對曰。究之一理。上起繞龍床一匝云。是禪是律。對曰。究之一理。上說。高麗國王治。遣使乞賜大藏經。並御製佛乘文集。詔給之。
淳化二年。賜沙門重達及中天竺僧紫服。敕僧贊寧。充史館編修 按宋史太宗本紀。不載 按佛祖統紀。淳化二年。太原沙門重達。自西天還。往反十年。進佛舍利貝葉梵經。賜紫服。住西京廣愛寺。敕翰林贊寧。充史館編修。中天竺那爛陀寺沙門補陀吃多來朝
【現代漢語翻譯】 現代漢語譯本： 畢（姓名未知）。皇帝賜名福勝塔院。在安放舍利的日子，皇帝乘坐肩輿，低調出行，親自將舍利安放。此時，有一道白光從小塔的一個角升起，大塔也放出光芒，照亮了天地。百姓們焚香獻供的景象遍佈道路。有數十名內侍請求出家掃塔。皇帝對近臣說：『我前世可能曾親近佛座，只是無法回憶起前世的記憶罷了。』於是詔令直學士院的朱昂撰寫塔銘，並告誡他說：『儒生大多輕視佛教。之前中天竺的僧人法遇，請求為本國的佛金剛座立碑，學士蘇易簡為他撰寫碑文，卻稱佛為夷人。朕厭惡他的不遜，所以特別命令你來撰寫。你應當體會朕的用意。』皇帝敕令內侍謝保意帶領將作匠，並賜予黃金三百兩，前往峨眉山修飾普賢菩薩像，重新修繕寺宇，並賜予御製文集，命直院徐鉉撰寫記文。
淳化元年，皇帝下詔建造淳化寺，供奉石佛像。又下詔讓赤腳道者入宮覲見。賜予高麗國大藏經以及御製佛乘文集。（按：《宋史·太宗本紀》未記載此事）（按：《佛祖統紀》記載，淳化元年，通利軍在建造城池時挖掘地基，在古寺遺址中發現了十尊巨大的石佛。皇帝下詔建造淳化寺，以供奉這些佛像。又下詔讓赤腳道者入宮覲見。皇帝問道：『南方禪宗和律宗如何教化眾生？』道者回答：『最終歸於一個道理。』皇帝起身繞龍床一週，問道：『這是禪還是律？』道者回答：『最終歸於一個道理。』皇帝聽說高麗國王派遣使者請求賜予大藏經以及御製佛乘文集，於是下詔賜予。）
淳化二年，皇帝賜予沙門重達以及中天竺僧人紫色的袈裟。敕令僧人讚寧擔任史館編修。（按：《宋史·太宗本紀》未記載此事）（按：《佛祖統紀》記載，淳化二年，太原沙門重達從西天返回，往返十年，進獻佛舍利和貝葉梵經。皇帝賜予他紫色的袈裟，讓他住在西京廣愛寺。敕令翰林贊寧擔任史館編修。中天竺那爛陀寺的沙門補陀吃多前來朝見。） English version: Bi (name unknown). The emperor bestowed the name 'Fusheng Pagoda Temple'. On the day of enshrining the Sharira (relics of the Buddha), the emperor traveled in a shoulder carriage in plain clothes and personally enshrined the Sharira. At that moment, a white light arose from one corner of the small pagoda, and the large pagoda also emitted light, illuminating heaven and earth. Common people burned incense and made offerings, filling the roads. Dozens of palace attendants requested to become monks and sweep the pagoda. The emperor said to his close ministers, 'In my past life, I may have been close to the Buddha's seat, but I cannot recall the memories of my past life.' He then ordered Zhu Ang of the Zhixueshi Academy to write the inscription for the pagoda, and warned him, 'Most Confucian scholars despise Buddhism. Previously, the monk Fayu from Central India requested to erect a stele for the Buddha's Vajrasana (diamond throne) in his country, and the scholar Su Yijian wrote the inscription for him, but he referred to the Buddha as a barbarian. I detest his insolence, so I have specially ordered you to write it. You should understand my intention.' The emperor ordered the palace attendant Xie Baoyi to lead the craftsmen of the Jiangzuo Jian (Directorate of Works), and bestowed three hundred taels of gold to decorate the Samantabhadra (Universal Worthy) Bodhisattva statue on Mount Emei, renovate the temples, and bestowed the imperial collection of writings, ordering Xu Xuan of the Zhiyuan (Academy of Scholarly Worthies) to write the record.
In the first year of Chunhua (era name), the emperor issued an edict to build Chunhua Temple to enshrine the stone Buddha statues. He also summoned the barefoot Daoist to enter the palace for an audience. He bestowed the Tripitaka (Buddhist canon) of Goryeo (ancient Korean kingdom) and the imperial collection of Buddhist Vehicle writings. (Note: The 'Taizong Benji' of the 'Song Shi' (History of Song) does not record this matter.) (Note: The 'Fo Zu Tong Ji' (Comprehensive Record of the Buddhas and Patriarchs) records that in the first year of Chunhua, Tongli Army discovered ten giant stone Buddhas in the foundation of an ancient temple while building the city. The emperor issued an edict to build Chunhua Temple to enshrine these Buddha statues. He also summoned the barefoot Daoist to enter the palace for an audience. The emperor asked, 'How do the Chan (Zen) and Vinaya (discipline) schools in the South transform sentient beings?' The Daoist replied, 'Ultimately, they return to one principle.' The emperor got up and walked around the dragon bed once, asking, 'Is this Chan or Vinaya?' The Daoist replied, 'Ultimately, they return to one principle.' The emperor heard that the King of Goryeo had sent an envoy to request the Tripitaka and the imperial collection of Buddhist Vehicle writings, so he issued an edict to bestow them.)
In the second year of Chunhua, the emperor bestowed purple robes upon the Shramana (Buddhist monk) Chongda and the monk from Central India. He ordered the monk Zan Ning to serve as a compiler in the History Office. (Note: The 'Taizong Benji' of the 'Song Shi' does not record this matter.) (Note: The 'Fo Zu Tong Ji' records that in the second year of Chunhua, the Shramana Chongda from Taiyuan returned from the Western Regions after ten years of travel, presenting Sharira and palm-leaf Sanskrit scriptures. The emperor bestowed a purple robe upon him and allowed him to reside in Guang'ai Temple in Xijing. He ordered the Hanlin (Imperial Academy) Zan Ning to serve as a compiler in the History Office. The Shramana Putuo Chiduo from Nalanda Temple in Central India came to pay tribute.)
【English Translation】 Bi (name unknown). The emperor bestowed the name 'Fusheng Pagoda Temple'. On the day of enshrining the Sharira (relics of the Buddha), the emperor traveled in a shoulder carriage in plain clothes and personally enshrined the Sharira. At that moment, a white light arose from one corner of the small pagoda, and the large pagoda also emitted light, illuminating heaven and earth. Common people burned incense and made offerings, filling the roads. Dozens of palace attendants requested to become monks and sweep the pagoda. The emperor said to his close ministers, 'In my past life, I may have been close to the Buddha's seat, but I cannot recall the memories of my past life.' He then ordered Zhu Ang of the Zhixueshi Academy to write the inscription for the pagoda, and warned him, 'Most Confucian scholars despise Buddhism. Previously, the monk Fayu from Central India requested to erect a stele for the Buddha's Vajrasana (diamond throne) in his country, and the scholar Su Yijian wrote the inscription for him, but he referred to the Buddha as a barbarian. I detest his insolence, so I have specially ordered you to write it. You should understand my intention.' The emperor ordered the palace attendant Xie Baoyi to lead the craftsmen of the Jiangzuo Jian (Directorate of Works), and bestowed three hundred taels of gold to decorate the Samantabhadra (Universal Worthy) Bodhisattva statue on Mount Emei, renovate the temples, and bestowed the imperial collection of writings, ordering Xu Xuan of the Zhiyuan (Academy of Scholarly Worthies) to write the record. In the first year of Chunhua (era name), the emperor issued an edict to build Chunhua Temple to enshrine the stone Buddha statues. He also summoned the barefoot Daoist to enter the palace for an audience. He bestowed the Tripitaka (Buddhist canon) of Goryeo (ancient Korean kingdom) and the imperial collection of Buddhist Vehicle writings. (Note: The 'Taizong Benji' of the 'Song Shi' (History of Song) does not record this matter.) (Note: The 'Fo Zu Tong Ji' (Comprehensive Record of the Buddhas and Patriarchs) records that in the first year of Chunhua, Tongli Army discovered ten giant stone Buddhas in the foundation of an ancient temple while building the city. The emperor issued an edict to build Chunhua Temple to enshrine these Buddha statues. He also summoned the barefoot Daoist to enter the palace for an audience. The emperor asked, 'How do the Chan (Zen) and Vinaya (discipline) schools in the South transform sentient beings?' The Daoist replied, 'Ultimately, they return to one principle.' The emperor got up and walked around the dragon bed once, asking, 'Is this Chan or Vinaya?' The Daoist replied, 'Ultimately, they return to one principle.' The emperor heard that the King of Goryeo had sent an envoy to request the Tripitaka and the imperial collection of Buddhist Vehicle writings, so he issued an edict to bestow them.) In the second year of Chunhua, the emperor bestowed purple robes upon the Shramana (Buddhist monk) Chongda and the monk from Central India. He ordered the monk Zan Ning to serve as a compiler in the History Office. (Note: The 'Taizong Benji' of the 'Song Shi' does not record this matter.) (Note: The 'Fo Zu Tong Ji' records that in the second year of Chunhua, the Shramana Chongda from Taiyuan returned from the Western Regions after ten years of travel, presenting Sharira and palm-leaf Sanskrit scriptures. The emperor bestowed a purple robe upon him and allowed him to reside in Guang'ai Temple in Xijing. He ordered the Hanlin (Imperial Academy) Zan Ning to serve as a compiler in the History Office. The Shramana Putuo Chiduo from Nalanda Temple in Central India came to pay tribute.)
。進佛舍利梵經。賜紫服。南海占城國沙門凈戒詣闕。獻如意金銅鈴杵龍腦香。
淳化四年。詔西邊諸郡梵僧西來。中國僧西遊而還者。所持梵經。並先具奏。封題進上。高麗國王治。遣使謝賜藏經御製文集 按宋史太祖本紀。不載 按佛祖統紀云云。
淳化五年。于闐國沙門。進大乘祝藏經。以法賢言。詔焚棄之 按宋史太宗本紀。不載 按佛祖統紀。淳化五年。于闐國沙門吉祥。進大乘祝藏經。詔三藏法賢等詳定。賢奏。此經是于闐書體。非是梵文。其中無請問人。及聽法眾。前後六十五處。文義不正。帝召賢諭之曰。使邪偽得行。非所以崇佛教也。宜焚棄之。以絕後惑。
至道元年。詔諸州僧三百人。歲度一人。尼百人度一人。又詔進盂蘭盆儀 按宋史太宗本紀。不載 按燕翼貽謀錄。李主佞佛。度人為僧。不可數計。太祖既下江南。重行沙汰。其數尚多。太宗乃為之禁。
至道元年六月己丑。詔江南兩浙福建等處。諸州僧三百人。歲度一人。尼百人歲度一人 按佛祖統紀。至道元年。中天竺沙門迦羅扇帝來朝。進佛頂舍利。貝葉梵經。詔度僧尼誦經百紙。讀經五百紙為合格。又詔兩街僧錄省才進盂蘭盆儀。
至道二年。詔以御製秘藏詮二十卷。緣識五卷。逍遙詠十卷。命兩街
【現代漢語翻譯】 現代漢語譯本 《進佛舍利梵經》。賜予紫色僧袍。南海占城國（今越南中南部）的沙門（出家修道者）凈戒來到朝廷，進獻如意金銅鈴杵（佛教法器）和龍腦香（一種名貴香料）。 淳化四年（公元993年），皇帝下詔給西部邊境各郡，允許梵僧（來自印度的僧侶）西來。對於中國的僧人西行求法歸來的人，要求他們所持有的梵經，都必須先詳細奏報，然後封好題名進獻給朝廷。高麗國王治（姓名）派遣使者，感謝朝廷賜予的藏經和御製文集。（按《宋史·太祖本紀》沒有記載此事。按《佛祖統紀》有相關記載。） 淳化五年（公元994年），于闐國（古西域國名，今新疆和田地區）的沙門進獻《大乘祝藏經》。因為法賢（人名，僧人）的建議，皇帝下詔焚燬這部經。（按《宋史·太宗本紀》沒有記載此事。按《佛祖統紀》記載，淳化五年，于闐國沙門吉祥進獻《大乘祝藏經》，皇帝下詔讓三藏法賢等人詳細審定。法賢上奏說，這部經是于闐的文字書寫，不是梵文。其中沒有請問的人，也沒有聽法的聽眾，前後有六十五處，文義不正。皇帝召見法賢並告誡他說，如果讓邪惡虛假的東西得以流行，就不能夠崇尚佛教。應該焚燬這部經，來杜絕後世的迷惑。） 至道元年（公元995年），皇帝下詔各州每年可以度牒（允許出家）僧人三百人中一人，尼姑一百人中一人。又下詔進獻盂蘭盆儀（佛教儀式）。（按《宋史·太宗本紀》沒有記載此事。按《燕翼貽謀錄》記載，南唐後主李煜崇信佛教，度人為僧的數量不可計數。宋太祖攻下江南后，重新進行篩選，人數仍然很多。太宗因此制定了禁令。） 至道元年六月己丑日，皇帝下詔江南、兩浙、福建等地，各州每年可以度牒僧人三百人中一人，尼姑一百人中一人。（*按《佛祖統紀》記載，至道元年，中天竺（古印度中部）的沙門迦羅扇帝來朝，進獻佛頂舍利（佛的遺骨），貝葉梵經（寫在貝多羅樹葉上的梵文經書）。皇帝下詔度牒僧尼誦經一百紙，讀經五百紙作為合格的標準。又下詔兩街僧錄省進獻盂蘭盆儀。） 至道二年（公元996年），皇帝下詔將御製的《秘藏詮》二十卷、《緣識》五卷、《逍遙詠》十卷，命令兩街（指左右街功德使，管理僧尼事務的機構）
【English Translation】 English version 《Entering the Relic of Buddha's Sanskrit Sutra》. Purple robes were bestowed. The Shramana (Buddhist monk) Jingjie from the country of Zhan Cheng (present-day south-central Vietnam) in the South Sea came to the court, presenting a Ruyi (scepter symbolizing power and good fortune) golden bronze bell and vajra (a ritual weapon symbolizing the power of enlightenment), and borneol (a precious fragrance). In the fourth year of Chunhua (993 AD), the emperor issued an edict to the western border prefectures, allowing Sanskrit monks (monks from India) to come west. For Chinese monks who traveled west to seek the Dharma and returned, their Sanskrit scriptures were required to be reported in detail first, then sealed and presented to the court. King Zhi (name) of Goryeo (Korea) sent envoys to thank the court for the bestowed Tripitaka and imperial anthology. (According to the 'Basic Annals of Emperor Taizu of the Song Dynasty', this is not recorded. According to the 'Comprehensive Records of Buddhas and Patriarchs', there are relevant records.) In the fifth year of Chunhua (994 AD), a Shramana from the country of Khotan (an ancient kingdom in the Western Regions, present-day Hotan area of Xinjiang) presented the 'Mahayana Blessing Treasury Sutra'. Due to the suggestion of Faxian (a monk), the emperor issued an edict to burn this sutra. (According to the 'Basic Annals of Emperor Taizong of the Song Dynasty', this is not recorded. According to the 'Comprehensive Records of Buddhas and Patriarchs', in the fifth year of Chunhua, the Shramana Jixiang from the country of Khotan presented the 'Mahayana Blessing Treasury Sutra', and the emperor ordered the Tripitaka Master Faxian and others to review it in detail. Faxian reported that this sutra was written in the Khotanese script, not Sanskrit. There were no questioners or listeners in it, and there were sixty-five places before and after where the meaning of the text was incorrect. The emperor summoned Faxian and admonished him, saying that if evil and falsehood were allowed to prevail, Buddhism could not be revered. This sutra should be burned to prevent future confusion.) In the first year of Zhidao (995 AD), the emperor issued an edict that each prefecture could ordain one monk out of every three hundred monks and one nun out of every one hundred nuns each year. He also issued an edict to present the Ullambana ceremony (a Buddhist ceremony). (According to the 'Basic Annals of Emperor Taizong of the Song Dynasty', this is not recorded. According to the 'Yan Yi Yi Mou Lu', Li Yu, the last ruler of the Southern Tang Dynasty, believed in Buddhism and ordained countless people as monks. After Emperor Taizu of the Song Dynasty conquered Jiangnan, he re-screened them, and the number was still very large. Therefore, Emperor Taizong formulated a ban.) On the day of Jichou in June of the first year of Zhidao, the emperor issued an edict that in Jiangnan, Liangzhe, Fujian and other places, each prefecture could ordain one monk out of every three hundred monks and one nun out of every one hundred nuns each year. (*According to the 'Comprehensive Records of Buddhas and Patriarchs', in the first year of Zhidao, the Shramana Kalashanti from Central India came to the court, presenting the Buddha's skull relic and the palm-leaf Sanskrit scriptures. The emperor issued an edict that monks and nuns should be ordained to recite one hundred sheets of scriptures and read five hundred sheets of scriptures as a qualified standard. He also ordered the Senglu Department of the Two Streets to present the Ullambana ceremony.) In the second year of Zhidao (996 AD), the emperor issued an edict to have the imperial 'Secret Treasury Commentary' in twenty volumes, 'Origins of Consciousness' in five volumes, and 'Carefree Odes' in ten volumes, ordered to the Two Streets (referring to the Left and Right Streets Merit Envoys, the institutions managing monastic affairs)
箋註入大藏頒行。敕史館編修贊寧。知西京教門寺。
至道三年九月。西天竺沙門羅護羅來朝。進貝葉梵經。賜紫服 按以上宋史太宗本紀。俱不載 按佛祖統紀云云。
真宗咸平元年。御製聖教序。令置先帝聖教序后。賜天竺沙門紫衣。以贊寧充右街僧錄 按宋史真宗本紀。不載 按佛祖統紀。咸平元年。御製三藏聖教序。賜明教大師法賢等。令置先帝聖教序后。沙門可升注序進上。詔知制誥朱昂。兼譯經潤文官。中天竺沙門你尾抳等。來朝。進佛舍利梵經菩提樹葉菩提子數珠。賜紫衣。西天竺沙門佛護來朝。進梵經。賜紫衣。敕史館編修贊寧。充右街僧錄。
咸平二年。以聖教序。賜傳法院。陳恕請罷譯經院。不許。敕贊寧遷左街僧錄 按宋史真宗本紀。咸平二年。七月壬寅。制聖教序。賜傳法院 按佛祖統紀咸平二年。禮部侍郎陳恕言。譯經院久費供億。乞罷之。上以先朝盛典不許。敕史館編修贊寧遷左街僧錄。
咸平三年八月。試光祿卿天息災亡。謚慧辨法師。敕有司具禮送終。
咸平四年五月。試鴻臚卿法賢亡。謚元覺法師。敕送終如慧辨禮 按以上宋史真宗本紀。俱不載 按佛祖統紀云云。
咸平六年。詔擇僧可者。始令往西天取經。又詔隋僧智者科教類次刊牘。
【現代漢語翻譯】 現代漢語譯本： 箋註本被頒佈到大藏經中。朝廷命令史館編修贊寧，擔任西京教門寺的職務。 至道三年九月，西天竺（India）的沙門（monk）羅護羅前來朝見，進獻貝葉梵經。皇帝賜予他紫色的僧服。 （按：以上內容在《宋史·太宗本紀》中均未記載。參考《佛祖統紀》的記載。） 真宗咸平元年，皇帝親自撰寫了《聖教序》，命令將它放置在先帝的《聖教序》之後。賜予天竺（India）沙門（monk）紫色僧衣，並任命贊寧擔任右街僧錄。（按：《宋史·真宗本紀》中未記載。參考《佛祖統紀》的記載：咸平元年，皇帝親自撰寫了《三藏聖教序》，賜予明教大師法賢等人，命令將它放置在先帝的《聖教序》之後。沙門（monk）可升註釋序文並進獻。皇帝下詔讓知制誥朱昂兼任譯經潤文官。中天竺（Central India）的沙門（monk）你尾抳等人前來朝見，進獻佛舍利、梵經、菩提樹葉、菩提子數珠。皇帝賜予他們紫色僧衣。西天竺（Western India）的沙門（monk）佛護前來朝見，進獻梵經。皇帝賜予他紫色僧衣。朝廷命令史館編修贊寧，擔任右街僧錄。） 咸平二年，皇帝將《聖教序》賜予傳法院。陳恕請求罷免譯經院，皇帝沒有允許。皇帝命令贊寧升任左街僧錄。（按：《宋史·真宗本紀》記載：咸平二年七月壬寅，皇帝頒佈《聖教序》，賜予傳法院。參考《佛祖統紀》記載：咸平二年，禮部侍郎陳恕上奏說，譯經院長期耗費供養，請求罷免它。皇帝認為這是先朝的盛典，沒有允許。皇帝命令史館編修贊寧升任左街僧錄。） 咸平三年八月，試光祿卿天息災去世，追諡為慧辨法師。皇帝命令有關部門按照禮儀妥善安葬。 咸平四年五月，試鴻臚卿法賢去世，追諡為元覺法師。皇帝命令按照慧辨法師的禮儀安葬。（按：以上內容在《宋史·真宗本紀》中均未記載。參考《佛祖統紀》的記載。） 咸平六年，皇帝下詔選擇合適的僧人，開始派遣他們前往西天（India）取經。又下詔將隋朝僧人智者的科教進行分類整理並刊印。
【English Translation】 English version: The annotated edition was promulgated into the Tripiṭaka. The court ordered Zanning, a compiler at the Historiography Institute, to serve at the Jiaomen Temple in Xijing. In the ninth month of the third year of the Zhidao era, the Śramaṇa (monk) Luohuluo from Western India (India) came to the court and presented palm-leaf Sanskrit scriptures. The emperor bestowed upon him a purple robe. (Note: The above is not recorded in the 'Basic Annals of Emperor Taizong of the Song Dynasty'. Refer to the 'Comprehensive Record of Buddhas and Patriarchs'.) In the first year of the Xianping era of Emperor Zhenzong, the emperor personally composed the 'Preface to the Sacred Teachings' and ordered it to be placed after the late emperor's 'Preface to the Sacred Teachings'. He bestowed a purple robe upon the Śramaṇa (monk) from India (India) and appointed Zanning as the Registrar of the Right Division of Monks. (Note: Not recorded in the 'Basic Annals of Emperor Zhenzong of the Song Dynasty'. Refer to the 'Comprehensive Record of Buddhas and Patriarchs': In the first year of the Xianping era, the emperor personally composed the 'Preface to the Sacred Teachings of the Tripiṭaka' and bestowed it upon the Great Master Mingjiao Faxian and others, ordering it to be placed after the late emperor's 'Preface to the Sacred Teachings'. The Śramaṇa (monk) Kesheng annotated the preface and presented it. The emperor issued an edict to Zhu Ang, a drafter of imperial decrees, to also serve as an official for translating and polishing scriptures. The Śramaṇa (monk) Niweini and others from Central India (Central India) came to the court and presented Buddha's relics, Sanskrit scriptures, Bodhi tree leaves, and Bodhi seed rosaries. The emperor bestowed upon them purple robes. The Śramaṇa (monk) Fuhu from Western India (Western India) came to the court and presented Sanskrit scriptures. The emperor bestowed upon him a purple robe. The court ordered Zanning, a compiler at the Historiography Institute, to serve as the Registrar of the Right Division of Monks.) In the second year of the Xianping era, the emperor bestowed the 'Preface to the Sacred Teachings' upon the Translation Academy. Chen Shu requested the abolition of the Scripture Translation Institute, but the emperor did not allow it. The emperor ordered Zanning to be promoted to the Registrar of the Left Division of Monks. (Note: The 'Basic Annals of Emperor Zhenzong of the Song Dynasty' records: In the seventh month of the second year of the Xianping era, on the day of Renyin, the emperor promulgated the 'Preface to the Sacred Teachings' and bestowed it upon the Translation Academy. Refer to the 'Comprehensive Record of Buddhas and Patriarchs': In the second year of the Xianping era, Chen Shu, the Vice Minister of the Ministry of Rites, stated that the Scripture Translation Institute had been consuming resources for a long time and requested its abolition. The emperor considered this a grand tradition of the previous dynasty and did not allow it. The emperor ordered Zanning, a compiler at the Historiography Institute, to be promoted to the Registrar of the Left Division of Monks.) In the eighth month of the third year of the Xianping era, Tianxizai, who was being tested for the position of Guanglu Qing (Minister of Imperial Hospitality), passed away and was posthumously named the Dharma Master Huibian. The emperor ordered the relevant departments to properly arrange the funeral according to the rites. In the fifth month of the fourth year of the Xianping era, Faxian, who was being tested for the position of Honglu Qing (Minister of State Ceremonial), passed away and was posthumously named the Dharma Master Yuanjue. The emperor ordered the funeral to be arranged according to the rites for Dharma Master Huibian. (Note: The above is not recorded in the 'Basic Annals of Emperor Zhenzong of the Song Dynasty'. Refer to the 'Comprehensive Record of Buddhas and Patriarchs'.) In the sixth year of the Xianping era, the emperor issued an edict to select suitable monks and begin sending them to Western India (India) to obtain scriptures. He also issued an edict to classify, organize, and publish the teachings of the Sui Dynasty monk Zhiyi.
賜名天臺總錄 按宋史真宗本紀。不載 按佛祖統紀。咸平六年。知開封府陳恕言。僧徒往西天取經者。臣嘗召問。皆罕習經業。而資狀庸陋。或往諸藩。必招輕慢。自今宜試經業。察人材。擇其可者令往。詔可。二月詔隋智者禪師科教類次刊牘。凡百五十四部。賜名天臺總錄。譯館請系開元東土集傳。制曰可。
景德元年。賜諸國沙門紫服。以旱召西天梵僧作咒法。詔楊億裁定傳燈錄頒行 按宋史真宗本紀。不載 按佛祖統紀。景德元年。日本國沙門寂照。來進無量壽佛像。金字法華經。水晶數珠。賜紫方袍。西天三藏法護。來進佛舍利。貝葉梵經。賜紫衣束帛。館于譯經院。北天沙門戒賢。來進梵經。賜紫服。七月亢旱。召西天梵僧于金明池。水心立壇咒龍。有云霧。自池中出。須臾雨至。自後歲旱。必作咒法多驗。東吳沙門道原。進禪宗傳燈錄三十卷。詔翰林學士楊億。裁定頒行。
景德二年。幸傳法院。觀新譯經。召僧見便殿。閱試行業 按宋史真宗本紀。景德二年九月庚午。幸興國寺傳法院。觀新譯經 按佛祖統紀。二年三月。迦濕彌羅國沙門日羅失稽來。進梵經菩提樹葉。七月西天沙門達摩波來進梵經。賜紫服。九月上幸譯經院。令三藏諸僧坐賜香茶繒彩有差。上以諸寺住持。先是僧職遷補
【現代漢語翻譯】 現代漢語譯本 《賜名天臺總錄》：根據《宋史·真宗本紀》，未見相關記載。根據《佛祖統紀》，咸平六年，知開封府陳恕上言，前往西天取經的僧人，大多不精通經業，資質平庸，如果前往諸藩國，必定會遭受輕慢。建議從今以後，應該考試他們的經業，考察他們的人才，選擇其中合格者，才允許前往。皇帝下詔同意。二月，下詔將隋朝智者禪師的科教類著作進行整理刊印，共一百五十四部，賜名為《天臺總錄》。譯經館請求將其歸入《開元東土集傳》，皇帝批準。
景德元年，賜予各國沙門紫衣。因為乾旱，召西天梵僧作咒法。詔令楊億裁定《傳燈錄》並頒行。根據《宋史·真宗本紀》，未見相關記載。根據《佛祖統紀》，景德元年，日本國沙門寂照來進獻無量壽佛像、金字《法華經》、水晶數珠，賜予紫方袍。西天三藏法護來進獻佛舍利、貝葉梵經，賜予紫衣和束帛，安置在譯經院。北天沙門戒賢來進獻梵經，賜予紫衣。七月，發生嚴重旱情，在金明池水心設立祭壇，召西天梵僧咒龍，有云霧從池中出現，不久就下雨了。此後，每年發生旱情，都會作咒法，大多應驗。東吳沙門道原進獻禪宗《傳燈錄》三十卷，詔令翰林學士楊億裁定后頒行。
景德二年，皇帝駕臨傳法院，觀看新翻譯的經書，召見僧人在便殿，閱覽並考試他們的行業。根據《宋史·真宗本紀》，景德二年九月庚午，皇帝駕臨興國寺傳法院，觀看新翻譯的經書。根據《佛祖統紀》，二年三月，迦濕彌羅國沙門日羅失稽來進獻梵經和菩提樹葉。七月，西天沙門達摩波來進獻梵經，賜予紫衣。九月，皇帝駕臨譯經院，命令三藏諸僧入座，賜予香茶和繒彩，各有差別。皇帝認為各寺的住持，先前僧職的遷補...
【English Translation】 English version 'Bestowed Name: General Record of Tiantai': According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty', there is no related record. According to the 'Records of the Buddhist Patriarchs', in the sixth year of Xianping, Chen Shu, the prefect of Kaifeng, reported that the monks who went to the Western Regions (Xitian) to obtain scriptures were mostly not proficient in scripture studies and had mediocre qualifications. If they went to various vassal states, they would inevitably be treated with contempt. It was suggested that from now on, their scripture studies should be tested, their talents should be examined, and only those who were qualified should be allowed to go. The emperor issued an edict agreeing to this. In February, an edict was issued to organize and publish the works of the Tiantai School by the Chan Master Zhiyi (智者禪師) of the Sui Dynasty, totaling one hundred and fifty-four parts, and named it 'General Record of Tiantai' (天臺總錄). The translation bureau requested that it be included in the 'Collected Biographies of the Eastern Land of the Kaiyuan Era' (開元東土集傳), and the emperor approved.
In the first year of Jingde, purple robes were bestowed upon the Shamen (沙門, monks) of various countries. Due to drought, Western Region (Xitian) Brahman monks were summoned to perform incantation rituals. Yang Yi was ordered to revise and promulgate the 'Transmission of the Lamp' (傳燈錄). According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty', there is no related record. According to the 'Records of the Buddhist Patriarchs', in the first year of Jingde, the Shamen Jizhao (寂照) of Japan came to present an Amitabha Buddha statue, a Lotus Sutra written in gold letters, and a crystal rosary, and was granted a purple square robe. The Tripitaka Master Dharmapala (法護) of the Western Regions came to present Buddha relics and palm-leaf Sanskrit scriptures, and was granted a purple robe and silk, and housed in the translation bureau. The Shamen Jiexian (戒賢) of the Northern Regions came to present Sanskrit scriptures and was granted a purple robe. In July, there was a severe drought, and a ritual altar was set up in the center of the Jinming Pond, and Western Region Brahman monks were summoned to chant incantations to the dragon. Clouds and mist emerged from the pond, and it rained shortly thereafter. Since then, incantation rituals were performed every year when there was a drought, and they were mostly effective. The Shamen Daoyuan (道原) of Eastern Wu presented thirty volumes of the Chan School's 'Transmission of the Lamp', and the Hanlin Academician Yang Yi was ordered to revise and promulgate it.
In the second year of Jingde, the emperor visited the Translation Academy (傳法院) to view the newly translated scriptures, summoned the monks to the side hall, and reviewed and tested their practices. According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty', on the Gengwu day of the ninth month of the second year of Jingde, the emperor visited the Translation Academy of Xingguo Temple to view the newly translated scriptures. According to the 'Records of the Buddhist Patriarchs', in the third month of the second year, the Shamen Jiluoshiqi (日羅失稽) of Kashmir came to present Sanskrit scriptures and Bodhi tree leaves. In July, the Shamen Dharmapala (達摩波) of the Western Regions came to present Sanskrit scriptures and was granted a purple robe. In September, the emperor visited the translation bureau, ordered the Tripitaka monks to be seated, and bestowed fragrant tea and silk, with varying amounts. The emperor believed that the abbots of the various temples, previously the promotion and appointment of monastic positions...
。或非其才。至是召見便殿。閱試行業。
景德三年。孫𠁗奏請減損修寺度僧。不許 按宋史真宗本紀。不載 按佛祖統紀。景德三年。諸王府侍讀孫𠁗。奏請減損修寺度僧。上曰。釋道二門。有助世教。人或偏見。往往毀訾。縱使僧道。時有不檢。安可即廢。
景德四年。賜交州佛氏書。臣僚請禁教不聽 按宋史真宗本紀。景德四年秋七月乙亥。交州來貢。賜佛氏書 按佛祖統紀。四年臣僚言。愚民無知。佞佛過度。謂舍財可以邀福。修供可以滅罪。蠹國害政。宜加禁止。上謂宰臣曰。佛教使人遷善。誠有其益。安可禁之。且佛法所至甚廣。雖荒服諸國。皆知信奉。唯道教中原有之。然不甚盛。王旦對曰。頃歲虜使。登開寶塔。瞻禮甚䖍。誓當戒殺。及至上清宮。不復屈膝。是知四夷唯重佛而不敬道也。上曰然。詔遣使送金襕袈裟。往惠州羅浮山中閣寺。奉釋迦瑞像。仍為國建祈福道場。感五色祥禽。集於齋所。
景德□年。始令宰相率內職。赴佛寺。行香 按宋史真宗本紀。不載 按王文正筆錄。舊制國忌。迭命宰相參知政事一員。率文武常參官。赴佛寺行香。內職不預焉。景德中。同樞密院事王公欽若。陳公堯叟。率內職同赴。乃聽自今大忌。樞密使內職學士。內諸司使。軍職下洎列校。同
【現代漢語翻譯】 現代漢語譯本： 或者是不具備相應的才能。到了這個時候，皇帝在便殿召見，考察他們的行業。
景德三年（1006年），孫𠁗上奏請求減少修建寺廟和僧人受戒的數量，沒有被批準。（按《宋史·真宗本紀》沒有記載）（按《佛祖統紀》記載，景德三年，諸王府侍讀孫𠁗上奏請求減少修建寺廟和僧人受戒的數量。皇帝說：『佛教和道教，對世俗教化有所幫助。人們或許有偏見，常常詆譭。即使僧人和道士，有時有不檢點的行為，怎麼可以就此廢除呢？』）
景德四年（1007年），賜給交州佛教人士書信。臣僚請求禁止佛教，皇帝沒有聽從。（按《宋史·真宗本紀》記載，景德四年秋七月乙亥，交州來進貢，賜給佛教人士書信。）（按《佛祖統紀》記載，四年，臣僚說：『愚昧的百姓沒有見識，崇拜佛教過度，認為舍財可以求得福報，修建供奉可以消除罪孽，是危害國家政治的蛀蟲，應該加以禁止。』皇帝對宰相說：『佛教使人向善，確實有它的益處，怎麼可以禁止它呢？況且佛教傳播非常廣泛，即使是邊遠地區的國家，都知道信奉。只有道教中原本就有，但是不是很興盛。』王旦回答說：『前些年遼國使者，登上開寶塔，瞻仰禮拜非常虔誠，發誓要戒殺。等到去了上清宮，不再屈膝下跪。由此可知四夷只重視佛教而不尊敬道教。』皇帝說『是這樣。』下詔派遣使者送金襕袈裟，前往惠州羅浮山中閣寺，供奉釋迦瑞像，仍然為國家建立祈福道場，感應到五色祥禽，聚集在齋戒的場所。）
景德□年，開始命令宰相率領內廷官員，前往佛寺行香。（按《宋史·真宗本紀》沒有記載）（按《王文正筆錄》記載，舊的制度是國家忌日，輪流命令宰相、參知政事各一人，率領文武常參官員，前往佛寺行香，內廷官員不參與。景德年間，同樞密院事王公欽若、陳公堯叟，率領內廷官員一同前往。於是聽任從今以後大的忌日，樞密使、內廷學士、內諸司使、軍職下至列校，一同
【English Translation】 English version: Or if they lack the talent. At this point, the emperor summoned them to the side hall to examine their skills.
In the third year of Jingde (1006), Sun Wei memorialized, requesting a reduction in the construction of temples and the ordination of monks, which was not permitted. (According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty,' this is not recorded.) (According to the 'Comprehensive Records of Buddhist Patriarchs,' in the third year of Jingde, Sun Wei, a reader in the Prince's court, memorialized, requesting a reduction in the construction of temples and the ordination of monks. The emperor said, 'Buddhism and Daoism are helpful to worldly teachings. People may be biased and often criticize them. Even if monks and Daoists sometimes have improper conduct, how can we abolish them for that reason?')
In the fourth year of Jingde (1007), a letter was bestowed upon the Buddhists of Jiaozhou. Officials requested the prohibition of Buddhism, but the emperor did not listen. (According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty,' in the autumn of the fourth year of Jingde, the envoy from Jiaozhou came to offer tribute, and a letter was bestowed upon the Buddhists.) (According to the 'Comprehensive Records of Buddhist Patriarchs,' in the fourth year, officials said, 'The ignorant people are foolish and excessively worship Buddhism, believing that giving money can bring blessings and performing offerings can eliminate sins, which are pests that harm the country's politics and should be prohibited.' The emperor said to the ministers, 'Buddhism makes people good and indeed has its benefits. How can we prohibit it? Moreover, Buddhism has spread very widely, and even countries in remote regions know to believe in it. Only Daoism originally existed in China, but it is not very prosperous.' Wang Dan replied, 'In previous years, the Liao envoy ascended the Kaibao Pagoda, paying homage very devoutly, vowing to abstain from killing. When they went to the Shangqing Palace, they no longer knelt. From this, it can be seen that the barbarians only value Buddhism and do not respect Daoism.' The emperor said, 'That is so.' He ordered an envoy to send a kasaya (robe) embroidered with gold thread to the Zhongge Temple on Mount Luofu in Huizhou, to enshrine the auspicious image of Shakyamuni, and to establish a prayer ceremony for the country, which attracted auspicious five-colored birds to gather at the fasting place.)
In the □ year of Jingde, the emperor began to order the chief ministers to lead the inner court officials to offer incense at Buddhist temples. (According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty,' this is not recorded.) (According to the 'Notes of Wang Wenzheng,' the old system was that on national memorial days, one of the chief ministers or associate chief ministers would be alternately ordered to lead the civil and military officials to offer incense at Buddhist temples, and the inner court officials did not participate. During the Jingde period, Wang Qinruo and Chen Yaosou, who were in charge of the Privy Council, led the inner court officials to go together. Therefore, it was allowed that from now on, on major memorial days, the Privy Council commissioner, inner court academicians, heads of the inner court departments, and military officers down to the ranks of lieutenants would go together.
為一班。先詣西上合門。進名奉慰。宰相參知政事。文武百官為一班。次詣合門。進名奉慰訖退。齊赴佛寺行香。小忌則否。
大中祥符二年。禁燬金寶塑浮屠像。敕僧惟凈試光祿卿。同預譯經。賜吳國大長公主。號報慈正覺大師 按宋史真宗本紀。大中祥符二年二月癸丑。禁燬金寶塑浮屠像 按佛祖統紀。二年升州崇勝寺。賜名承天。立甘露戒壇。敕光梵大師惟凈。試光祿卿。同預譯經。九月吳國大長公主出家。法名清裕。賜號報慈正覺大師。即太宗第七女。幼不茹葷血。上幸延聖寺。抱對佛愿舍為尼。至是乞落髮。詔建資聖院以居之。敕釋門威儀教坊樂部以為迎導。時密王女。曹王女。及後宮三十人余。皆隨出家。詔於是日普度天下童子十人。度一人。又詔于洛陽甲馬營。太祖誕聖之地。建應天寺。以奉神御。
大中祥符三年。詔天下諸路。皆立戒壇。禁官民毀辱僧尼。詔出經論題目。考試沙門。館僧云豁于北御園。西天中天竺沙門來朝 按宋史真宗本紀。不載 按佛祖統紀大中祥符三年。詔京師太平興國寺。立奉先甘露戒壇。天下諸路。皆立戒壇。凡七十二所。京師慈孝寺。別立大乘戒壇。敕品官無故毀辱僧尼。口稱禿字者。勒停見任。庶民流千里。詔知制誥李維。出經論題目。考試沙門。以為遷
【現代漢語翻譯】 現代漢語譯本： 為一班：首先前往西上合門，呈上名帖以示慰問。宰相、參知政事以及文武百官為一班。之後前往合門，呈上名帖慰問完畢後退下。一同前往佛寺行香，如有小忌諱則作罷。
大中祥符二年：禁止毀壞金銀珠寶塑造的佛像。敕令僧人惟凈參加光祿卿的考試，一同參與翻譯佛經。賜予吳國大長公主『報慈正覺大師』的稱號。（按《宋史·真宗本紀》記載，大中祥符二年二月癸丑，禁止毀壞金銀珠寶塑造的佛像。按《佛祖統紀》記載，二年，升州崇勝寺賜名為承天寺，設立甘露戒壇。敕令光梵大師惟凈參加光祿卿的考試，一同參與翻譯佛經。九月，吳國大長公主出家，法名清裕，賜號報慈正覺大師，即太宗第七女。她從小不吃葷腥，皇上駕臨延聖寺，她抱著佛像發願出家為尼。到這時請求剃度，皇帝下詔建造資聖院讓她居住。敕令釋門威儀和教坊樂部前去迎接引導。當時密王之女、曹王之女以及後宮三十餘人都跟隨出家。皇帝下詔于當日普度天下童子十人，度一人。又下詔在洛陽甲馬營，太祖誕聖之地，建造應天寺，以供奉神御。）
大中祥符三年：下詔天下各路都設立戒壇。禁止官民毀辱僧尼。下詔頒佈經論題目，考試沙門。僧人云豁被安置在北御園。西天（指印度）和中天竺（指印度中部）的沙門前來朝拜。（按《宋史·真宗本紀》沒有記載。按《佛祖統紀》記載，大中祥符三年，下詔京師太平興國寺設立奉先甘露戒壇，天下各路都設立戒壇，共七十二所。京師慈孝寺另外設立大乘戒壇。敕令品官無故毀辱僧尼，口稱『禿』字者，勒令停止現任職務，平民流放千里。下詔知制誥李維頒佈經論題目，考試沙門，以便陞遷。
【English Translation】 English version: One group: First, they go to the Xi Shanghe Gate, present their name cards to offer condolences. The Chancellor, Vice-Chancellor, and civil and military officials form one group. Then, they go to the He Gate, present their name cards to offer condolences, and then withdraw. Together, they go to the Buddhist temple to offer incense. If there are minor taboos, they refrain from doing so.
In the second year of the Dazhong Xiangfu era: It was forbidden to destroy gold, silver, and jeweled Buddha statues. The monk Wei Jing was ordered to take the Guanglu Qing examination and participate in the translation of Buddhist scriptures. The Grand Princess of Wu was granted the title 'Great Master Bao Ci Zheng Jue' (Compassionate and Right Enlightenment). (According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty,' in the second year of Dazhong Xiangfu, on the Gui Chou day of the second month, it was forbidden to destroy gold, silver, and jeweled Buddha statues. According to the 'Comprehensive Records of the Buddhas and Patriarchs,' in the second year, the Chongsheng Temple in Shengzhou was renamed Chengtian Temple, and the Ganlu Ordination Platform was established. The Guangfan Master Wei Jing was ordered to take the Guanglu Qing examination and participate in the translation of Buddhist scriptures. In the ninth month, the Grand Princess of Wu became a nun with the Dharma name Qing Yu and was granted the title Great Master Bao Ci Zheng Jue, who was the seventh daughter of Emperor Taizong. From a young age, she did not eat meat or blood. When the Emperor visited Yansheng Temple, she embraced the Buddha statue and vowed to become a nun. At this time, she requested tonsure, and the Emperor ordered the construction of Zisheng Courtyard for her to reside in. He ordered the Buddhist monastic protocol and the Jiaofang music troupe to welcome and guide her. At that time, the daughter of the Prince of Mi, the daughter of the Prince of Cao, and more than thirty people from the harem all followed her into monastic life. The Emperor ordered the universal ordination of ten boys in the realm on that day, ordaining one person. He also ordered the construction of Yingtian Temple in Jiamaying, Luoyang, the birthplace of Emperor Taizu, to enshrine the divine image.)
In the third year of the Dazhong Xiangfu era: An edict was issued to establish ordination platforms in all circuits of the realm. It was forbidden for officials and commoners to insult monks and nuns. An edict was issued to release topics from scriptures and treatises to examine the Shramanas (monks). The monk Yun Huo was housed in the Northern Imperial Garden. Shramanas from Xitian (India) and Zhong Tianzhu (Central India) came to pay homage. (According to the 'Veritable Records of Emperor Zhenzong of the Song Dynasty,' this is not recorded. According to the 'Comprehensive Records of the Buddhas and Patriarchs,' in the third year of Dazhong Xiangfu, an edict was issued to establish the Fengxian Ganlu Ordination Platform in Taiping Xingguo Temple in the capital, and ordination platforms were established in all circuits of the realm, totaling seventy-two. The Cixiao Temple in the capital separately established the Mahayana Ordination Platform. It was decreed that officials who insulted monks and nuns without cause, or verbally called them 'bald,' would be ordered to cease their current duties, and commoners would be exiled a thousand miles. An edict was issued to the drafter of edicts, Li Wei, to release topics from scriptures and treatises to examine the Shramanas, in order to promote them.
補。左右街之序。左街相國寺。右街開寶寺。又詔吉州西峰云豁禪師。館于北御園。入定月餘。求歸故山。詔許之。師每入定。或經歲方出。西天沙門眾德來朝。進舍利梵經菩提印。中天竺沙門覺稱法戒來朝。進舍利梵夾金剛座真容菩提樹葉。召見便殿。慰勞甚厚。館于譯經院。稱進贊聖頌。詔惟凈譯之。稱謂學士楊億曰。入此國見屠殺豬羊市肆懸內。痛不忍觀。西竺食肉五辛者。驅出城。故無貨者。心不欲久居此。愿至五臺。禮文殊。即還本土。晉公丁謂問之曰。數萬里遠來。更何所為。稱曰。並欲禮宣律師塔耳。及還。詔賜金襕袈裟奉安金剛座及賜裝錢茶果。
大中祥符四年。幸廣化諸寺。瞻無畏塔及摩騰真身。詔修普賢寺。設三萬僧齋。歲度僧四人。又詔守堅道者入見。令宮女皆出焚香。賜般尼國沙門紫服 按宋史真宗本紀。不載 按佛祖統紀。大中祥符四年三月。上幸洛陽龍門山廣化寺。瞻無畏三藏塔。制贊刻石置之塔所。復幸白馬寺。瞻摩騰三藏真身。上謂近臣曰。摩騰至今千年。而全身不壞。良可尊敬。宜嚴諭寺僧。用心守護。因御製以褒之。詔賜黃金三千兩。增修峨嵋山普賢寺。設三萬僧齋。歲度僧四人。又詔漣水軍守堅道者入見。令宮女皆出焚香。每一女至前。上給之曰后也。師皆言非。如是
數十人。師忽起曰。陛下好養此人。他日必作家主。即章獻太后也。師乞歸山。詔許之。在山常紙衣。閉戶不見人。有置食庭前者。人退自取之。五月般尼國沙門寂賢。來進梵經菩提印。賜紫服。十一月益州守臣李士衡。進大慈寺沙門仁贊編修釋氏會要四十卷。
大中祥符五年。詔沙門茂貞入見。又詔日本國建寺。賜額神光 按宋史真宗本紀。不載 按佛祖統紀。大中祥符五年二月。詔嘉州峨眉山沙門茂貞入見。上賜以詩。館于景德寺。舒王元偁夢青衣童。持書以授中使。足蹈黃云。隱隱而沒。王以問師。答曰將有儲嗣降孕之慶。未幾。仁宗生。日本國遣使稱貢言。國東有祥光見。舊傳中原天子聖明則應此瑞。上喜。詔日本建寺。賜額神光。敕詞臣為撰寺記。
大中祥符六年。詔試童行經業。方許剃度。賜開寶寺塔號。又賜編修大藏經錄。名大中祥符法寶錄。西天竺沙門來。賜紫服。召僧崇矩。入內殿講經 按宋史真宗本紀。不載 按佛祖統紀。大中祥符六年二月。詔天下官吏。試童行經業。方許剃度。五月開寶寺福勝塔。有金色光見相輪上。又有聖僧繞塔。翌日得五色舍利。上親倖敬觀。見舍利于塔表。大如月色。同水晶。往來飛動于鈴索之上。士庶同瞻。于地磚上。護舍利五千余粒。詔賜號靈感之塔
【現代漢語翻譯】 現代漢語譯本： 數十人。禪師忽然起身說：『陛下喜歡供養這個人，將來必定成為家族的主人。』說的就是章獻太后。禪師請求回山，皇帝下詔允許。禪師在山上常常穿著紙衣，閉門不見人。有人把食物放在庭院前，人退去後他自己取用。五月，般尼國（Panni，古代印度的一個國家）的沙門（Śrāmaṇa，出家修道者）寂賢，前來進獻梵文佛經《菩提印》，皇帝賜予他紫色的袈裟。十一月，益州（Yizhou，中國古代地名，大致在今四川成都一帶）的守臣李士衡，進獻大慈寺（Daci Temple，寺廟名）沙門（Śrāmaṇa，出家修道者）仁贊編修的《釋氏會要》四十卷。 大中祥符五年（Dazhong Xiangfu，年號），皇帝下詔讓沙門（Śrāmaṇa，出家修道者）茂貞入宮覲見。又下詔讓日本國建造寺廟，賜予寺廟匾額為『神光』。（按：《宋史·真宗本紀》沒有記載此事）（按：《佛祖統紀》記載，大中祥符五年二月，皇帝下詔嘉州（Jiazhou，中國古代地名，大致在今四川樂山一帶）峨眉山（Mount Emei，山名）的沙門（Śrāmaṇa，出家修道者）茂貞入宮覲見，皇帝賜予他詩歌，安置在景德寺（Jingde Temple，寺廟名）。舒王元偁（Shu Prince Yuan Cheng，人名）夢見青衣童子，拿著書交給中使，腳踩著黃色的雲彩，隱隱消失。舒王用這件事詢問禪師，禪師回答說將有儲君降生的喜慶。不久，仁宗（Renzong，皇帝謚號）出生。日本國派遣使者進貢，說國內東邊有祥光出現，舊時傳說中原的天子聖明就會應驗這種祥瑞。皇帝很高興，下詔讓日本建造寺廟，賜予寺廟匾額為『神光』，命令詞臣為寺廟撰寫寺記。 大中祥符六年（Dazhong Xiangfu，年號），皇帝下詔考試童行（Tóngxíng，未成年出家者）的經書學業，合格后才允許剃度。賜予開寶寺（Kaibao Temple，寺廟名）的塔名為『開寶寺塔』。又賜予編修《大藏經錄》，命名為《大中祥符法寶錄》。西天竺（Western India，古印度）的沙門（Śrāmaṇa，出家修道者）前來，皇帝賜予他紫色的袈裟。召見僧人崇矩，進入內殿講解佛經。（按：《宋史·真宗本紀》沒有記載此事）（按：《佛祖統紀》記載，大中祥符六年二月，皇帝下詔天下官吏，考試童行（Tóngxíng，未成年出家者）的經書學業，合格后才允許剃度。五月，開寶寺（Kaibao Temple，寺廟名）福勝塔（Fusheng Pagoda，塔名）的相輪上出現金色光芒，又有聖僧圍繞著塔。第二天得到五色舍利（Śarīra，佛教聖物）。皇帝親自前往恭敬觀看，看見舍利（Śarīra，佛教聖物）在塔的表面，大如月亮，如同水晶，在鈴索之上來回飛動。士人和百姓一同觀看，在地上發現五千多粒保護舍利（Śarīra，佛教聖物）的物質。皇帝下詔賜予塔名為『靈感之塔』。
【English Translation】 English version: Several dozen people were present. The master suddenly stood up and said, 'Your Majesty favors nurturing this person; in the future, she will surely become the head of the family.' This referred to Empress Zhangxian. The master requested to return to the mountains, and the emperor granted his request. While in the mountains, he always wore paper clothes and kept his door closed, refusing to see anyone. If someone placed food in front of his courtyard, he would retrieve it himself after they had left. In the fifth month, Śrāmaṇa (Buddhist monk) Jixian from the country of Panni (an ancient Indian kingdom) came to present the Sanskrit Buddhist scripture 'Bodhi Seal'. The emperor bestowed upon him a purple robe. In the eleventh month, Li Shiheng, the governor of Yizhou (a prefecture in ancient China, roughly around present-day Chengdu, Sichuan), presented forty volumes of 'Essentials of the Śākya Clan', compiled by Śrāmaṇa (Buddhist monk) Renzan of Daci Temple (Temple Name). In the fifth year of Dazhong Xiangfu (era name), the emperor issued an edict for Śrāmaṇa (Buddhist monk) Maozhen to enter the palace for an audience. He also issued an edict for Japan to build a temple, bestowing upon it the name 'Divine Light'. (Note: The 'Veritable Records of Emperor Zhenzong of the Song Dynasty' does not record this.) (Note: The 'Comprehensive Records of the Buddhas and Patriarchs' records that in the second month of the fifth year of Dazhong Xiangfu, the emperor issued an edict for Śrāmaṇa (Buddhist monk) Maozhen of Mount Emei (Mountain Name) in Jiazhou (a prefecture in ancient China, roughly around present-day Leshan, Sichuan) to enter the palace for an audience. The emperor bestowed upon him a poem and housed him at Jingde Temple (Temple Name). Prince Yuan Cheng of Shu dreamed of a boy in green robes, holding a book to give to a court envoy, his feet treading on yellow clouds, fading away. The prince asked the master about this, and the master replied that there would be the joy of an heir being conceived. Not long after, Emperor Renzong (Emperor's posthumous title) was born. Japan sent an envoy to offer tribute, saying that auspicious light had appeared in the east of the country, and it was an old tradition that the sagacity of the emperor of the Central Plains would correspond to this auspicious sign. The emperor was pleased and issued an edict for Japan to build a temple, bestowing upon it the name 'Divine Light', and ordered court officials to write a record of the temple. In the sixth year of Dazhong Xiangfu (era name), the emperor issued an edict to examine the knowledge of scriptures of Tóngxíng (novice monks) throughout the country before allowing them to be ordained. He bestowed upon the pagoda of Kaibao Temple (Temple Name) the name 'Kaibao Temple Pagoda'. He also bestowed the compilation of the 'Tripiṭaka Record', naming it 'Dazhong Xiangfu Dharma Treasure Record'. A Śrāmaṇa (Buddhist monk) from Western India (ancient India) came, and the emperor bestowed upon him a purple robe. He summoned the monk Chongju to enter the inner palace to lecture on the scriptures. (Note: The 'Veritable Records of Emperor Zhenzong of the Song Dynasty' does not record this.) (Note: The 'Comprehensive Records of the Buddhas and Patriarchs' records that in the second month of the sixth year of Dazhong Xiangfu, the emperor issued an edict to officials throughout the country to examine the knowledge of scriptures of Tóngxíng (novice monks) before allowing them to be ordained. In the fifth month, golden light appeared on the finial of the Fusheng Pagoda (Pagoda Name) at Kaibao Temple (Temple Name), and there were also holy monks surrounding the pagoda. The next day, five-colored Śarīra (Buddhist relics) were obtained. The emperor personally went to respectfully observe, seeing the Śarīra (Buddhist relics) on the surface of the pagoda, as large as the moon, like crystal, flying back and forth on the bell cords. Scholars and commoners alike watched, and more than five thousand particles of material protecting the Śarīra (Buddhist relics) were found on the ground tiles. The emperor issued an edict bestowing upon the pagoda the name 'Pagoda of Spiritual Response'.
。時京師天清寺興慈塔。亦有舍利見相輪上。上曰。像教嘉祥生民之福也。八月兵部侍郎譯經潤文官趙安仁。奉詔編修大藏經錄成。凡二十一卷。賜名大中祥符法寶錄。仍賜御製序云。自太平興國以來。凡譯成經律論。四百十三卷。秘書監楊億。光梵大師惟凈等編次。又請以兩朝御製佛乘文集。編入大藏。下詔褒許。謚泗州僧伽大士普照明覺大師。公私不得指斥其名。九月西天竺沙門知賢等來進舍利梵經。賜紫服。十一月西天波羅奈沙門滿賢進梵經無憂樹葉。浮石崇矩法師至京師。上聞其名。召入內殿。講四十二章經。盛談名理。上心大悅。賜紫服金幣香藥。
大中祥符八年。詔以太宗御製妙覺集。編入大藏。南海注輦國。遣使進天竺梵經 按宋史真宗本紀。不載 按佛祖統紀。大中祥符八年。敕汀州南安巖。名均慶院。賜太宗御書百二十軸。詔以太宗御製妙覺五卷。付傳法院。編入大藏。南海注輦國。遣使來貢。進天竺梵經。其使言。四十年以來。海無風濤。意中國有聖人出世。
大中祥符九年。天竺諸國沙門來。進舍利梵經。敕修龍門山石龕佛。詔沙門智悟祈雨 按宋史真宗本紀。不載 按佛祖統紀。大中祥符九年二月。北天竺優填曩國沙門天覺。南天竺師子國沙門妙德。西天竺迦蹉國沙門等來。各
【現代漢語翻譯】 現代漢語譯本：當時京師（今北京）天清寺的興慈塔上，在塔的相輪上也出現了舍利。皇帝（宋真宗）說：『這是佛像教法的吉祥，是百姓的福氣啊。』八月，兵部侍郎、譯經潤文官趙安仁奉皇帝的命令編修《大藏經目錄》完成，共二十一卷，賜名為《大中祥符法寶錄》，並賜御製序文說：『自太平興國以來，凡是翻譯完成的經、律、論，共有四百十三卷。』秘書監楊億、光梵大師惟凈等人編次。又請求將兩朝皇帝御製的《佛乘文集》編入《大藏經》，皇帝下詔褒獎並允許。追諡泗州僧伽大士為普照明覺大師，官方和私人都不得直呼其名。 九月，西天竺（古印度）沙門（出家人）知賢等人來進獻舍利和梵文佛經，皇帝賜予他們紫色的僧服。十一月，西天波羅奈（古印度城市）沙門滿賢進獻梵文佛經和無憂樹葉。浮石崇矩法師到達京師，皇帝聽說了他的名聲，召他進入內殿，講解《四十二章經》，盛讚佛法的精妙道理，皇帝非常高興，賜予他紫色的僧服、金幣和香藥。 大中祥符八年，皇帝下詔將太宗皇帝御製的《妙覺集》編入《大藏經》。南海注輦國（古印度南部）派遣使者進獻天竺梵文佛經。（按：《宋史·真宗本紀》沒有記載） （按：《佛祖統紀》記載：大中祥符八年，皇帝下令將汀州南安巖命名為均慶院，賜予太宗皇帝御書一百二十軸，下詔將太宗皇帝御製的《妙覺五卷》交給傳法院，編入《大藏經》。南海注輦國派遣使者來進貢，進獻天竺梵文佛經。他們的使者說：『四十年來，海上沒有風浪，想必是中國有聖人出世。』） 大中祥符九年，天竺各國的沙門前來，進獻舍利和梵文佛經，皇帝下令修繕龍門山的石龕佛像，詔令沙門智悟祈雨。（按：《宋史·真宗本紀》沒有記載）（按：《佛祖統紀》記載：大中祥符九年二月，北天竺優填曩國（古印度北部）的沙門天覺、南天竺師子國（古斯里蘭卡）的沙門妙德、西天竺迦蹉國（古印度西部）的沙門等前來，各自……）
【English Translation】 English version: At that time, the Xingci Pagoda of Tianqing Temple in the capital (now Beijing) also had Śarīra (relics) appearing on the finial of the pagoda. The Emperor (Emperor Zhenzong of Song) said, 'This is the auspiciousness of the Buddha's teachings and the blessing of the people.' In August, Zhao Anren, the Vice Minister of the Ministry of War and an official who polished translations of scriptures, completed the compilation of the 'Great Treasury of Scriptures Catalogue' by imperial order, totaling twenty-one volumes. It was named 'Dazhong Xiangfu Dharma Treasure Record,' and an imperial preface was bestowed, saying, 'Since the Taiping Xingguo era, a total of four hundred and thirteen volumes of Sūtras, Vinayas, and Śāstras have been translated.' Yang Yi, the Secretary Supervisor, and the Great Master Guangfan Weijing and others compiled them. They also requested that the 'Buddha Vehicle Literary Collection' composed by the two emperors be included in the 'Great Treasury.' The emperor issued an edict praising and permitting it. The monk Sengqie of Sizhou was posthumously named Great Master Puzhao Mingjue, and neither officials nor private individuals were allowed to directly call him by his name. In September, the Śramaṇas (monks) Zhi Xian and others from Western India (ancient India) came to present Śarīra and Sanskrit Buddhist scriptures. The emperor bestowed purple robes upon them. In November, the Śramaṇa Manxian from Western Varanasi (ancient Indian city) presented Sanskrit Buddhist scriptures and leaves from the Aśoka tree. The Dharma Master Chongju of Fushi arrived in the capital. The emperor heard of his reputation and summoned him into the inner palace to lecture on the 'Sūtra of Forty-two Chapters,' praising the profound principles of Buddhism. The emperor was very pleased and bestowed upon him purple robes, gold coins, and incense. In the eighth year of Dazhong Xiangfu, the emperor issued an edict to include the 'Miaojue Collection' composed by Emperor Taizong in the 'Great Treasury.' The Chola Kingdom of the South Sea (southern India) sent envoys to present Sanskrit Buddhist scriptures from India. (Note: The 'Basic Annals of Emperor Zhenzong of Song' does not record this.) (Note: The 'Comprehensive Record of Buddhas and Patriarchs' records: In the eighth year of Dazhong Xiangfu, the emperor ordered that the Nan'an Rock in Tingzhou be named Junqing Monastery, and bestowed one hundred and twenty scrolls of Emperor Taizong's calligraphy. He issued an edict to hand over the 'Miaojue Five Scrolls' composed by Emperor Taizong to the Chuanfa Academy for inclusion in the 'Great Treasury.' The Chola Kingdom of the South Sea sent envoys to pay tribute, presenting Sanskrit Buddhist scriptures from India. Their envoys said, 'For forty years, there have been no storms at sea, presumably because a sage has appeared in China.') In the ninth year of Dazhong Xiangfu, Śramaṇas from various countries in India came to present Śarīra and Sanskrit Buddhist scriptures. The emperor ordered the repair of the stone niche Buddhas on Longmen Mountain and ordered the Śramaṇa Zhiwu to pray for rain. (Note: The 'Basic Annals of Emperor Zhenzong of Song' does not record this.) (Note: The 'Comprehensive Record of Buddhas and Patriarchs' records: In the second month of the ninth year of Dazhong Xiangfu, the Śramaṇa Tianjue from the Kingdom of Udyana in Northern India (ancient northern India), the Śramaṇa Miaode from the Kingdom of Simhala in Southern India (Sri Lanka), and the Śramaṇas from the Kingdom of Kaccha in Western India (ancient western India) came, each...)
進舍利梵經。各賜紫衣金幣。四月中天竺薩縛羅國沙門童壽來。進梵經。賜紫服。五月東天竺縛鄰捺國沙門普積來。進梵經。賜紫服。西京龍門山石龕佛。歲久廢壞。上命沙門棲演給工修篩。凡一萬七千三百三十九尊。九月不雨。詔泗州龜山沙門智悟入京。止開寶寺。祈雨。悟先在泗州祈雨。有感。曾斷一臂。至是又曰。若七日得雨。更舍一臂。五日大雨。乃截一臂。上遣使賜藥。悟曰無害。人見所截臂無血。甚異之。泗守與郡人皆夢。僧伽謂之曰。悟是五百羅漢中一。來此救世。
天禧元年。詔新譯頻那夜迦經。不許入藏。賜臺州東掖山智者教文印本四千余卷 按宋史真宗本紀。不載 按佛祖統紀。天禧元年四月。詔曰。金仙垂教。實利含生。貝葉膽文。當資傳譯。茍師承之或異。必邪正以相參。既失精詳。浸成訛謬。而況葷血之祀。甚瀆于真乘。厭詛之辭。尤乖于妙理。其新譯頻那夜迦經四卷。不許入藏。自今以後。似此經文。不得翻譯。七月詔賜臺州東掖山智者教文印本四千六百二十卷。住山本如觀郡人。建教藏閣。以奉之。
天禧三年。詔以御注佛經。入藏頒行。又詔賜女真國大藏經 按宋史真宗本紀。不載 按佛祖統紀。天禧三年譯經三藏法護等請。以御注四十二章經。御注遺教經。入藏頒行
【現代漢語翻譯】 現代漢語譯本： 進獻《舍利梵經》。分別賜予紫衣和金幣。四月中旬，天竺薩縛羅國（Śavarī，古印度地名）的沙門（Śrāmaṇa，出家修道者）童壽前來，進獻梵經，賜予紫服。五月，東天竺縛鄰捺國（Varind，古印度地名）的沙門普積前來，進獻梵經，賜予紫服。西京龍門山的石龕佛像，因為年代久遠而廢壞，皇上命令沙門棲演提供工匠進行修復，總共有佛像一萬七千三百三十九尊。九月不下雨，詔令泗州龜山的沙門智悟入京，住在開寶寺祈雨。智悟先前在泗州祈雨，頗有感應，曾經斷去一臂。到這時又說，如果七日內能下雨，就再捨去一臂。五日後下大雨，於是截斷一臂。皇上派使者賜予藥物，智悟說沒有妨礙。人們看見他被截斷的臂膀沒有血，感到非常驚異。泗州太守和郡里的人都夢見僧伽（Saṃgha，佛教僧團）對他們說：『智悟是五百羅漢中的一位，來到這裡救世。』 天禧元年，詔令新翻譯的《頻那夜迦經》（Vinayaka Sutra，像頭神經）不許收入藏經。賜予臺州東掖山智者教文印本四千余卷。（按：《宋史·真宗本紀》沒有記載）（按：《佛祖統紀》記載，天禧元年四月，皇帝下詔說：『金仙垂教，實在利益眾生。貝葉上的經文，應當資助傳譯。如果師承有所不同，必定邪正互相摻雜，既失去了精詳，逐漸形成訛誤。更何況用葷腥祭祀，非常褻瀆真正的佛法，用厭惡詛咒的言辭，尤其違背微妙的道理。』因此，新翻譯的《頻那夜迦經》四卷，不許收入藏經。從今以後，類似的經文，不得翻譯。七月，下詔賜予臺州東掖山智者教文印本四千六百二十卷，讓住山本如觀郡人在那裡建立教藏閣，用來供奉這些經書。） 天禧三年，下詔將御注的佛經收入藏經頒行。又下詔賜予女真國大藏經。（按：《宋史·真宗本紀》沒有記載）（按：《佛祖統紀》記載，天禧三年，譯經三藏法護等人請求，將御注的《四十二章經》和御注的《遺教經》收入藏經頒行。）
【English Translation】 English version: The Śarīra Sūtra (Śarīra, relics of the Buddha) was presented. Purple robes and gold coins were bestowed upon the presenters. In the fourth month, the Śrāmaṇa (Śrāmaṇa, a wandering ascetic) Tongshou from the Śavarī country (Śavarī, an ancient Indian place name) of Tianzhu (India) arrived, presenting a Sanskrit scripture and was granted a purple robe. In the fifth month, the Śrāmaṇa Pujī from the Varind country (Varind, an ancient Indian place name) of East Tianzhu arrived, presenting a Sanskrit scripture and was granted a purple robe. The stone niche Buddhas on Longmen Mountain in Xijing (Western Capital) were dilapidated due to age. The Emperor ordered the Śrāmaṇa Qixian to provide craftsmen to repair them, totaling 17,339 statues. In the ninth month, there was no rain. An imperial edict summoned the Śrāmaṇa Zhiwu from Turtle Mountain in Sizhou to the capital to pray for rain at Kai Bao Temple. Zhiwu had previously prayed for rain in Sizhou and had a significant response, having once severed an arm. At this time, he said again, 'If it rains within seven days, I will sacrifice another arm.' After five days, there was heavy rain, and he cut off an arm. The Emperor sent an envoy to bestow medicine, but Zhiwu said it was harmless. People saw that the severed arm had no blood, and they were very astonished. The prefect of Sizhou and the people of the prefecture all dreamed that the Saṃgha (Saṃgha, the Buddhist monastic order) said to them, 'Zhiwu is one of the five hundred Arhats, come here to save the world.' In the first year of Tianxi, an imperial edict decreed that the newly translated Vinayaka Sutra (Vinayaka Sutra, scripture of the elephant-headed god) was not allowed to be included in the Tripitaka. More than 4,000 volumes of the printed edition of the teachings of Zhiyi from Dongye Mountain in Taizhou were bestowed. (Note: The 'Veritable Records of Emperor Zhenzong of the Song Dynasty' does not record this.) (Note: The 'Comprehensive Records of the Buddhist Patriarchs' records that in the fourth month of the first year of Tianxi, the Emperor issued an edict saying: 'The Golden Immortal imparted teachings, truly benefiting sentient beings. The scriptures on palm leaves should be supported for translation. If the lineage of teachers differs, then heresy and orthodoxy will inevitably be mixed, losing precision and gradually forming errors. Moreover, using meat and blood for sacrifices is very disrespectful to the true Dharma, and using words of aversion and curses is especially contrary to the subtle principles.' Therefore, the newly translated four volumes of the Vinayaka Sutra were not allowed to be included in the Tripitaka. From now on, similar scriptures are not allowed to be translated. In the seventh month, an edict was issued to bestow 4,620 volumes of the printed edition of the teachings of Zhiyi from Dongye Mountain in Taizhou, allowing the resident monk Benruguan of the prefecture to build a teaching repository there to enshrine these scriptures.) In the third year of Tianxi, an imperial edict decreed that the Emperor's commentary on the Buddhist scriptures should be included in the Tripitaka and promulgated. Another edict was issued to bestow the Tripitaka to the Jurchen state. (Note: The 'Veritable Records of Emperor Zhenzong of the Song Dynasty' does not record this.) (Note: The 'Comprehensive Records of the Buddhist Patriarchs' records that in the third year of Tianxi, the translator of scriptures, Tripitaka Dharma Protector, and others requested that the Emperor's commentary on the 'Sutra of Forty-two Chapters' and the Emperor's commentary on the 'Sutra of the Bequeathed Teachings' be included in the Tripitaka and promulgated.)
。詔可。十一月東女真國入貢。乞賜大藏經。詔給興之。
天禧四年。詔以御製釋典法音集。附大藏。賜西天竺沙門紫服。又特賜僧知禮號法智 按宋史真宗本紀。不載 按佛祖統紀。天禧四年正月。右街講經秘演等請。以御製釋典法音集。命僧箋註。凡三十卷。乞附大藏。詔可。初是楊億提舉其事。集中有六種震動之語。一僧箋之。將三百字。暗碎不可觀。億削去。自注云地體本靜。動必有變。人服其簡。西天竺沙門普善。來進梵經。賜紫服。附馬都尉李遵最奏四明知禮法師高行遺身。上嘉嘆不已。特賜法智之號。仍宣旨住世演教。不許遺身。時譯經院證義簡長等二十三人。各寄聲詩讚美道德。
天禧五年。詔遣內侍。請僧法智領眾。修法華懺。又詔建資聖禪院。為將士戰亡者追福 按宋史真宗本紀。不載 按佛祖統紀。天禧五年詔遣內侍俞源清。往四明延慶。請法智法師。領眾修法華懺為國祈福。師為述修懺要旨上之。詔于并州。建資聖禪院。為將士戰亡者追福。門下侍郎平章事丁謂兼譯經潤文使。翰林學士晁迥李維兼潤文官。是歲天下僧數三十九萬七千六百十五人。尼六萬一千二百四十人。
乾興元年。仁宗即位。章懿太后遣使請僧遵式為國行懺。賜龜茲國僧紫服 按宋史仁宗本紀。乾興元
【現代漢語翻譯】 現代漢語譯本：
皇帝下詔同意。十一月，東女真國前來進貢，請求賜予《大藏經》，皇帝下詔賜予興之（具體人名或寺廟名，待考）。 天禧四年，皇帝下詔將御製的《釋典法音集》附入《大藏經》，並賜予西天竺沙門（古印度僧侶）紫服。又特別賜予僧人知禮『法智』的稱號。（按：《宋史·真宗本紀》未記載此事）（按：《佛祖統紀》記載，天禧四年正月，右街講經秘演等人請求將御製的《釋典法音集》命僧人箋註，共三十卷，請求附入《大藏經》，皇帝下詔同意。起初是楊億提舉此事，集中有『六種震動』的說法，一位僧人箋註，將近三百字，晦澀難懂。楊億將其刪去，親自注釋說『地體本靜，動必有變』，人們佩服他的簡潔。西天竺沙門普善前來進獻梵經，皇帝賜予紫服。駙馬都尉李遵最上奏四明知禮法師高尚的品行和遺身（圓寂），皇帝嘉獎嘆息不已，特別賜予『法智』的稱號，並下旨住世演教，不許遺身。當時譯經院證義簡長等二十三人，各自寄聲詩讚美其道德。） 天禧五年，皇帝下詔派遣內侍（宮廷侍從）請僧人法智帶領眾人修《法華懺》。又下詔建造資聖禪院，為將士戰亡者追 phúc（祈福）。（按：《宋史·真宗本紀》未記載此事）（按：《佛祖統紀》記載，天禧五年，皇帝下詔派遣內侍俞源清前往四明延慶，請法智法師帶領眾人修《法華懺》為國家祈福。法師向皇帝陳述修懺的要旨。皇帝下詔在并州建造資聖禪院，為將士戰亡者追 phúc（祈福）。門下侍郎平章事丁謂兼任譯經潤文使，翰林學士晁迥、李維兼任潤文官。這年天下僧人數量為三十九萬七千六百一十五人，尼姑六萬一千二百四十人。） 乾興元年，仁宗即位，章懿太后派遣使者請僧人遵式為國家舉行懺法，賜予龜茲國（古代西域國家）僧人紫服。（按：《宋史·仁宗本紀》乾興元年）
【English Translation】 English version:
The emperor issued an edict approving it. In the eleventh month, the Eastern Nüzhen (historical ethnic group in Northeast Asia) state came to pay tribute, requesting the bestowal of the 'Great Treasury of Sutras' (Dàzàngjīng). The emperor issued an edict to grant it to Xingzhi (specific person's name or temple name, to be verified). In the fourth year of Tianxi (era name of Emperor Zhenzong of Song), the emperor issued an edict to include the 'Collection of Dharma Sounds from Imperial-Made Buddhist Texts' (Shìdiǎn Fǎyīn Jí), which he personally composed, into the 'Great Treasury' (Dàzàng). He also bestowed a purple robe upon the Shramana (monk) from West Tianzhu (ancient India). Furthermore, he specially bestowed upon the monk Zhili (name of a monk) the title 'Fǎzhì' (Dharma Wisdom). (Note: The 'Basic Annals of Emperor Zhenzong' in the 'History of Song' (Sòng Shǐ) does not record this matter.) (Note: The 'Comprehensive Record of Buddhas and Patriarchs' (Fózǔ Tǒngjì) records that in the first month of the fourth year of Tianxi, the Right Street Sutra Lecturer Miyǎn (name of a monk) and others requested that the 'Collection of Dharma Sounds from Imperial-Made Buddhist Texts' be annotated by monks, totaling thirty volumes, and requested that it be included in the 'Great Treasury'. The emperor issued an edict approving it. Initially, Yang Yi (name of an official) took charge of this matter. The collection contained the saying of 'six kinds of tremors'. A monk annotated it, with nearly three hundred words, which were obscure and difficult to understand. Yang Yi deleted it and personally annotated, saying, 'The earth's body is inherently still; movement must involve change.' People admired his conciseness. The Shramana Pǔshàn (name of a monk) from West Tianzhu came to present Sanskrit scriptures, and the emperor bestowed a purple robe upon him. The Imperial Son-in-Law Commandant Li Zunzui (name of an official) reported that the Dharma Master Zhili of Siming (place name) had noble conduct and left behind his body (passed away). The emperor praised and sighed with admiration, specially bestowing the title 'Fǎzhì' and issuing an edict that he should remain in the world to propagate the teachings, not allowing him to leave behind his body. At that time, the twenty-three people including the Textual Proofreader Jian Chang (name of a monk) of the Translation Bureau each sent poems praising his virtue.) In the fifth year of Tianxi, the emperor issued an edict to dispatch an inner attendant (eunuch) to invite the monk Fǎzhì to lead the assembly in performing the 'Lotus Sutra Repentance' (Fǎhuá Chàn). He also issued an edict to build the Zisheng Chan Monastery (Zīshèng Chán Sì) to pursue blessings for the soldiers who died in battle. (Note: The 'Basic Annals of Emperor Zhenzong' in the 'History of Song' does not record this matter.) (Note: The 'Comprehensive Record of Buddhas and Patriarchs' records that in the fifth year of Tianxi, the emperor issued an edict to dispatch the inner attendant Yu Yuanqing (name of an official) to Yanqing (place name) in Siming to invite Dharma Master Fǎzhì to lead the assembly in performing the 'Lotus Sutra Repentance' to pray for blessings for the country. The Dharma Master presented to the emperor the essential points of performing the repentance. The emperor issued an edict to build the Zisheng Chan Monastery in Bingzhou (place name) to pursue blessings for the soldiers who died in battle. The Vice Director of the Department of State Affairs and Co-Administrator of the Department of State Affairs, Ding Wei (name of an official), concurrently served as the Translation and Polishing Envoy, and the Hanlin Academicians Chao Jiong (name of an official) and Li Wei (name of an official) concurrently served as Polishing Officials. In this year, the number of monks in the world was 397,615, and the number of nuns was 61,240.) In the first year of Qianxing (era name of Emperor Renzong of Song), Emperor Renzong ascended the throne, and Empress Dowager Zhangyi (title of the empress dowager) dispatched an envoy to invite the monk Zunshi (name of a monk) to perform repentance rituals for the country and bestowed purple robes upon the monks of the Kucha (ancient kingdom in the Western Regions) state. (Note: 'Basic Annals of Emperor Renzong' in the 'History of Song', first year of Qianxing)
年二月戊午即位 按佛祖統紀。乾興元年。章懿太后遣使。詣錢唐天竺。請遵式法師。為國行懺。師著金光明護國道場儀上之。因奏天臺教卷。乞入大藏。龜茲國僧華嚴來進佛骨舍利梵經。賜紫服。
(古今圖書整合)釋教部匯考卷第三 卍新續藏第 77 冊 No. 1521 (古今圖書整合)釋教部匯考
(古今圖書整合)釋教部匯考卷第四
宋二
仁宗天聖元年。敕內侍降香。入天竺靈山。為國祈福。南海駐輦國。進金葉天竺梵經 按宋史仁宗本紀。不載 按佛祖統紀。天聖元年敕內侍楊懷古。降香入天竺靈山。為國祈福。慈雲式法師。復以天臺教文入藏為請。懷古為奏上知。南海駐輦國遣使進金葉天竺梵經。詔三藏法護譯之。
天聖二年。詔賜天臺教文入藏。及賜白金百兩。飯靈山千眾。西天沙門愛賢護賢來進貝葉梵經。詔賜紫服 按宋史仁宗本紀。不載 按佛祖統紀云云。
天聖三年。夏竦等進新譯經音義七十卷。詔不許收度曾犯真刑及文身者 按宋史仁宗本紀。不載 按佛祖統紀。天聖三年翰林學士夏竦。同三藏惟凈等。進新譯經音義七十卷。判都省馬亮言。佛道貴重。人天所師。請無得收度曾犯真刑及文身者。詔從之天聖五年。西域僧獻梵書。惟凈進大藏
【現代漢語翻譯】 現代漢語譯本：
宋真宗乾興元年二月戊午日即位（根據《佛祖統紀》記載）。章懿太后派遣使者前往錢唐天竺寺，邀請遵式法師為國家舉行懺法。遵式法師撰寫了《金光明護國道場儀》並上呈。因此奏請將天臺教典收入大藏經。龜茲國僧人華嚴前來進獻佛骨舍利和梵文經典，朝廷賜予他紫色僧袍。 （《古今圖書整合》釋教部匯考卷第三） 卍新續藏第 77 冊 No. 1521 (《古今圖書整合》釋教部匯考) （《古今圖書整合》釋教部匯考卷第四） 宋二 宋仁宗天聖元年，皇帝敕令內侍前往天竺靈山降香，為國家祈福。南海駐輦國進獻金葉書寫的天竺梵文經典。（根據《宋史·仁宗本紀》記載，沒有此事） （根據《佛祖統紀》記載），天聖元年，皇帝敕令內侍楊懷古前往天竺靈山降香，為國家祈福。慈雲遵式法師再次請求將天臺教典收入大藏經，楊懷古上奏后皇帝知曉。南海駐輦國派遣使者進獻金葉書寫的天竺梵文經典，皇帝下詔令三藏法護翻譯。 天聖二年，皇帝下詔賜準將天臺教典收入大藏經，並賜予白銀一百兩，供養靈山一千僧眾。西天沙門愛賢（Aixian）和護賢（Huxian）前來進獻貝葉梵文經典，皇帝下詔賜予紫色僧袍。（根據《宋史·仁宗本紀》記載，沒有此事）（根據《佛祖統紀》記載如此）。 天聖三年，夏竦（Xia Song）等人進獻新翻譯的《經音義》七十卷。皇帝下詔不允許收納曾經犯有真實刑罰以及身上有文身的人出家。（根據《宋史·仁宗本紀》記載，沒有此事）（根據《佛祖統紀》記載），天聖三年，翰林學士夏竦與三藏惟凈（Weijing）等人，進獻新翻譯的《經音義》七十卷。判都省馬亮（Ma Liang）上奏說，佛道貴重，是人天所敬仰的，請不要收納曾經犯有真實刑罰以及身上有文身的人出家。皇帝下詔同意。天聖五年，西域僧人獻上梵文書籍，惟凈進獻大藏經。
【English Translation】 English version:
In the Wuwu day of the second month of the first year of the Qianxing era of Emperor Zhenzong of Song (according to the Fo Zu Tong Ji), the Emperor ascended the throne. Empress Dowager Zhangyi sent envoys to Tiantai Temple in Qiantang, inviting Dharma Master Zunshi to perform repentance rituals for the nation. Dharma Master Zunshi composed the Golden Light Sutra Protecting the Nation Ritual and presented it to the court. Consequently, he requested that the Tiantai teachings be included in the Great Treasury of Scriptures (Dazangjing). A monk named Huayan from the Kingdom of Kucha (Qiuci) came to present Buddha's bone relics and Sanskrit scriptures, and the court bestowed upon him a purple robe. (Gujin Tushu Jicheng, Buddhist Section, Compilation and Research, Volume 3) Supplementary Volume 77, No. 1521 of the New Continued Canon (Gujin Tushu Jicheng, Buddhist Section, Compilation and Research) (Gujin Tushu Jicheng, Buddhist Section, Compilation and Research, Volume 4) Song II In the first year of the Tiansheng era of Emperor Renzong of Song, the Emperor ordered an inner attendant to offer incense at Ling Mountain (Lingshan) in Tianzhu (India), praying for blessings for the nation. The Kingdom of Zhunian in the South Sea presented Sanskrit scriptures written on golden leaves from Tianzhu. (According to the History of Song, Annals of Emperor Renzong, this is not recorded.) (According to the Fo Zu Tong Ji), in the first year of the Tiansheng era, the Emperor ordered the inner attendant Yang Huaigu to offer incense at Ling Mountain in Tianzhu, praying for blessings for the nation. Dharma Master Zunshi of Ciyun Temple again requested that the Tiantai teachings be included in the canon, and Yang Huaigu reported this to the Emperor. The Kingdom of Zhunian in the South Sea sent envoys to present Sanskrit scriptures written on golden leaves from Tianzhu, and the Emperor ordered Tripitaka Master Fahu to translate them. In the second year of the Tiansheng era, the Emperor issued an edict approving the inclusion of the Tiantai teachings in the canon, and bestowed one hundred taels of silver to support one thousand monks at Ling Mountain. The Shramanas Aixian and Huxian from the Western Regions came to present Sanskrit scriptures written on palm leaves, and the Emperor issued an edict bestowing purple robes upon them. (According to the History of Song, Annals of Emperor Renzong, this is not recorded.) (According to the Fo Zu Tong Ji, this is recorded.) In the third year of the Tiansheng era, Xia Song and others presented seventy volumes of newly translated Scripture Sounds and Meanings. The Emperor issued an edict forbidding the ordination of those who had committed real crimes or had tattoos. (According to the History of Song, Annals of Emperor Renzong, this is not recorded.) (According to the Fo Zu Tong Ji), in the third year of the Tiansheng era, Hanlin Academician Xia Song, together with Tripitaka Master Weijing and others, presented seventy volumes of newly translated Scripture Sounds and Meanings. Ma Liang, the magistrate of the Capital Province, stated that the Buddhist path is noble and revered by humans and gods, and requested that those who had committed real crimes or had tattoos not be ordained. The Emperor issued an edict agreeing to this. In the fifth year of the Tiansheng era, a monk from the Western Regions presented Sanskrit books, and Weijing presented the Great Treasury of Scriptures (Dazangjing).
經目錄。賜名天聖釋教錄 按宋史仁宗本紀。天聖五年二月丁丑。西域僧法吉祥等來獻梵書 按佛祖統紀。五年三藏惟凈進大藏經目錄二裘。賜名天聖釋教錄。凡六千一百九十七卷。
天聖六年。罷兩川歲貢織佛御製三寶贊 按宋史仁宗本紀。天聖六年春正月己酉。罷兩川乾元節歲貢織佛 按佛祖統紀。天聖六年御製三寶贊。以賜宰輔及譯經院。
天聖七年。敕建慈化寺。為先帝薦福 按宋史仁宗本紀。不載 按佛祖統紀。天聖七年。敕于京師。大建慈化寺。謂宰臣曰。此蓋為先帝薦福之舉。今後毋得無故擅興力役。
天聖九年。敕迎六祖衣缽。奉安大內清凈堂。詔僧懷問往西天建塔。迎開寶寺佛牙置禁中。尋奉還寺 按宋史仁宗本紀。不載 按佛祖統紀。天聖九年。敕韶州守臣。詣寶林山南華寺。迎六祖衣缽。入京闕供養。及至。奉安大內清凈堂。敕兵部侍郎晏殊撰六祖衣缽記。傳法院言。沙門懷問嘗往天竺。為真宗皇帝。建塔于佛金剛座之側。今欲再往為皇太后今上。更建二塔。乞賜先朝聖教序。皇太后發願文。聖上三寶贊。刊石塔下。及制袈裟奉釋迦像。詔可。仍令詞臣撰沙門懷問三往西天記。初太祖疑。宣律師佛牙非真。遣使取自洛。烈火煅之色不變。心敬神異。遂制發願文。太宗朝復取
【現代漢語翻譯】 現代漢語譯本 經目錄。賜名《天聖釋教錄》——根據《宋史·仁宗本紀》記載，天聖五年二月丁丑日，西域僧人法吉祥等人前來進獻梵文經書。根據《佛祖統紀》記載，天聖五年，三藏惟凈進獻《大藏經目錄》二部，賜名《天聖釋教錄》，共計六千一百九十七卷。 天聖六年，停止兩川進貢織佛，御製《三寶贊》——根據《宋史·仁宗本紀》記載，天聖六年春正月己酉日，停止兩川在乾元節進貢織佛。根據《佛祖統紀》記載，天聖六年，皇帝御製《三寶贊》，賜給宰輔及譯經院。 天聖七年，敕令建造慈化寺，為先帝祈福——根據《宋史·仁宗本紀》記載，沒有相關記載。根據《佛祖統紀》記載，天聖七年，皇帝敕令在京師大興土木建造慈化寺，並對宰相說：『這都是爲了給先帝祈福的舉措，今後不得無故擅自興建勞民傷財的工程。』 天聖九年，敕令迎請六祖（六祖慧能，禪宗六祖）衣缽，供奉于大內清凈堂。詔令僧人懷問前往西天（古印度）建塔，迎請開寶寺佛牙（佛陀的牙齒舍利）安置於禁中（皇宮內），不久後送還寺廟——根據《宋史·仁宗本紀》記載，沒有相關記載。根據《佛祖統紀》記載，天聖九年，皇帝敕令韶州守臣前往寶林山南華寺，迎請六祖衣缽入京供養。到達京城后，供奉于大內清凈堂。敕令兵部侍郎晏殊撰寫《六祖衣缽記》。傳法院上奏說，沙門懷問曾經前往天竺（古印度），為真宗皇帝在佛金剛座旁建造佛塔，現在想要再次前往為皇太后和當今皇上，再建兩座佛塔，懇請賜予先朝聖教序、皇太后發願文、皇上三寶贊，刻在塔下，以及製作袈裟供奉釋迦牟尼佛像。皇帝下詔同意。並命令詞臣撰寫《沙門懷問三往西天記》。當初太祖皇帝懷疑宣律師（道宣律師，唐代高僧）的佛牙不是真的，派遣使者從洛陽取來，用烈火焚燒，顏色不變，心中敬佩其神異，於是製作發願文。太宗皇帝時期再次取來。
【English Translation】 English version Record of Scriptures. Bestowed the name 'Tiansheng Shijiao Lu' (Tiansheng Buddhist Canon Record) - According to the 'Benji of Emperor Renzong' in the 'History of Song', in the Dingchou day of the second month of the fifth year of Tiansheng, the Western Regions monk Fa Jixiang and others came to present Sanskrit scriptures. According to the 'Comprehensive Records of Buddhist Patriarchs', in the fifth year of Tiansheng, Tripitaka Weijing presented two copies of the 'Catalogue of the Great Treasury of Scriptures', which was bestowed the name 'Tiansheng Shijiao Lu', totaling six thousand one hundred and ninety-seven volumes. Sixth year of Tiansheng. Abolished the annual tribute of woven Buddhas from Liangchuan, Imperial composition of 'Ode to the Three Jewels' - According to the 'Benji of Emperor Renzong' in the 'History of Song', in the Jiyou day of the first month of the spring of the sixth year of Tiansheng, the annual tribute of woven Buddhas from Liangchuan during the Qianyuan Festival was abolished. According to the 'Comprehensive Records of Buddhist Patriarchs', in the sixth year of Tiansheng, the Emperor composed the 'Ode to the Three Jewels' and bestowed it to the chief ministers and the Translation Bureau. Seventh year of Tiansheng. Imperial order to build Cihua Temple to pray for the late Emperor - According to the 'Benji of Emperor Renzong' in the 'History of Song', there is no such record. According to the 'Comprehensive Records of Buddhist Patriarchs', in the seventh year of Tiansheng, the Emperor ordered the construction of Cihua Temple in the capital, saying to the chief ministers: 'This is an act to pray for the late Emperor. Hereafter, no one shall arbitrarily initiate projects that waste resources and manpower without reason.' Ninth year of Tiansheng. Imperial order to welcome the robe and bowl of the Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism), enshrining them in the Qingjing Hall of the Great Interior. An edict was issued to the monk Huaiwen to go to the Western Heaven (ancient India) to build a pagoda, and to welcome the Buddha's tooth (Buddha's tooth relic) from Kaibao Temple to be placed in the Forbidden City (Imperial Palace), and soon returned to the temple - According to the 'Benji of Emperor Renzong' in the 'History of Song', there is no such record. According to the 'Comprehensive Records of Buddhist Patriarchs', in the ninth year of Tiansheng, the Emperor ordered the governor of Shaozhou to go to Nanhua Temple on Baolin Mountain to welcome the robe and bowl of the Sixth Patriarch to the capital for worship. Upon arrival, they were enshrined in the Qingjing Hall of the Great Interior. The Emperor ordered the Vice Minister of the Ministry of War, Yan Shu, to write the 'Record of the Sixth Patriarch's Robe and Bowl'. The Chuanfa Yuan (Translation Institute) reported that the Shramana Huaiwen had once gone to Tianzhu (ancient India) to build a pagoda next to the Vajrasana (Diamond Throne) of the Buddha for Emperor Zhenzong. Now he wishes to go again to build two more pagodas for the Empress Dowager and the current Emperor, requesting the bestowal of the Preface to the Sacred Teachings of the previous dynasty, the Empress Dowager's Vow, and the Emperor's Ode to the Three Jewels, to be engraved under the pagoda, as well as the making of a kasaya (Buddhist robe) to enshrine the image of Shakyamuni Buddha. The Emperor issued an edict approving it. He also ordered the literary officials to write the 'Record of Shramana Huaiwen's Three Journeys to the Western Heaven'. Initially, Emperor Taizu suspected that the Buddha's tooth of Vinaya Master Xuan (Daoxuan, a prominent monk of the Tang Dynasty) was not genuine, and sent an envoy to retrieve it from Luoyang. It was burned with fierce fire, but its color did not change. He revered its divine power and made a vow. During the reign of Emperor Taizong, it was retrieved again.
驗以火。制偈贊以申敬。因奉安大相國寺法華院。真宗嘗迎供開寶寺靈感塔下。瞻拜之夕。神光洞發。遂制偈贊。上以三朝敬事。遂迎置禁中。以薔薇水灌之。忽于穴中。得舍利一。五色映人。因為制贊以金䀃二重藏之。奉以還寺。
景祐元年。毀天下無額寺院。賜趙元昊佛經。詔試童行誦法華經。中選者始得度 按宋史仁宗本紀。景祐元年閏六月乙亥。毀天下無額寺院。十二月癸酉。賜西平王趙元昊佛經 按佛祖統紀。景祐元年。詔試天下童行。誦法華經。中選者得度。命參政宋綬夏竦同監試。有童行。誦經不過。問習業幾年。對曰十年矣。二公笑且閔之。約歸各取經誦。綬十日。竦七日。不遺一字。是歲天下僧三十八萬五千五百二十人。尼四萬八千七百四十人。
寶元二年。僧懷問等。自中天竺還。召見慰勞。賜號及紫衣金幣 按宋史仁宗本紀。不載 按佛祖統紀。寶元二年五月。三往西天懷問。同沙門得濟永定得安。自中天竺摩竭陀國還。進佛骨舍利貝葉梵經。貝多子菩提樹葉。無憂樹葉。菩提子念珠。西天碑十九本。召見慰勞。賜號顯教大師紫衣金幣。
慶曆元年。僧惟凈。中丞孔輔道。請罷譯經。不許 按宋史仁宗本紀。不載 按佛祖統紀。慶曆元年。三藏法師惟凈言。西土進經。新舊
【現代漢語翻譯】 現代漢語譯本：用火來驗證（它的真偽）。創作偈頌讚美以表達敬意，於是供奉安放在大相國寺法華院。真宗皇帝曾經在開寶寺靈感塔下迎接供奉它。瞻仰跪拜的夜晚，神光從洞中發出，於是創作偈頌讚美。皇帝用三朝的時間來恭敬侍奉它，於是迎入宮中，用薔薇水澆灌它。忽然在（舍利）穴中，得到舍利一顆，五色光芒照耀人。因此創作讚歌，用金匣子雙重收藏它，恭敬地送回寺廟。
景祐元年，朝廷毀壞天下沒有匾額的寺院，賜給趙元昊（西夏開國皇帝）佛經，詔令考試童行背誦《法華經》，中選的人才允許出家。——根據《宋史·仁宗本紀》記載，景祐元年閏六月乙亥，朝廷毀壞天下沒有匾額的寺院；十二月癸酉，賜給西平王趙元昊佛經。——根據《佛祖統紀》記載，景祐元年，詔令考試天下童行，背誦《法華經》，中選的人才能出家，命令參知政事宋綬、夏竦一同監考。有童行背誦經文不過關，問他學習佛法幾年了，回答說十年了。兩位大人笑著並且憐憫他，約定回家各自取經背誦，宋綬用了十天，夏竦用了七天，沒有遺漏一個字。這一年天下僧人有三十八萬五千五百二十人，尼姑有四萬八千七百四十人。
寶元二年，僧人懷問等人，從中天竺（古印度）返回，皇帝召見他們慰問，賜予他們稱號以及紫衣金幣。——根據《宋史·仁宗本紀》記載，沒有記載此事。——根據《佛祖統紀》記載，寶元二年五月，三次前往西天（印度）的懷問，與沙門得濟、永定、得安，從中天竺摩竭陀國（古印度王國）返回，進獻佛骨舍利、貝葉梵經、貝多子菩提樹葉、無憂樹葉、菩提子念珠、西天碑十九本，皇帝召見他們慰問，賜予他們顯教大師的稱號、紫衣金幣。
慶曆元年，僧人惟凈、中丞孔輔道，請求停止翻譯佛經，皇帝不允許。——根據《宋史·仁宗本紀》記載，沒有記載此事。——根據《佛祖統紀》記載，慶曆元年，三藏法師惟凈說，西土（印度）進獻的佛經，新舊都有錯誤。
【English Translation】 English version: To verify it with fire. Composing a verse of praise to express reverence, and then enshrining it in the Fahua (Lotus Sutra) Courtyard of the Daxiangguo Temple (Great Minister's Temple). Emperor Zhenzong once welcomed and venerated it under the Linggan Pagoda (Miraculous Pagoda) of the Kaibao Temple (Opening Treasure Temple). On the night of veneration and worship, divine light emanated from the cave, and thus a verse of praise was composed. The emperor used three reigns to respectfully serve it, and then welcomed it into the palace, watering it with rose water. Suddenly, in the (relic) cave, a single relic was obtained, its five-colored light illuminating people. Therefore, a hymn was composed, and it was doubly stored in a golden box, and respectfully returned to the temple.
In the first year of Jingyou (era name), the court destroyed temples without plaques throughout the country, bestowed Buddhist scriptures to Zhao Yuanhao (founding emperor of Western Xia), and ordered the examination of child monks in reciting the 'Lotus Sutra', and only those who passed were allowed to be ordained. - According to the 'Benji (Basic Annals) of Emperor Renzong of the Song History', in the first year of Jingyou, in the intercalary sixth month, on the day of Yihai, the court destroyed temples without plaques throughout the country; in the twelfth month, on the day of Guiyou, Buddhist scriptures were bestowed to Zhao Yuanhao, the Prince of Xiping. - According to the 'Comprehensive Record of Buddhas and Patriarchs', in the first year of Jingyou, an edict was issued to examine child monks throughout the country in reciting the 'Lotus Sutra', and only those who passed were allowed to be ordained, and the Participating Councillors Song Shou and Xia Song were ordered to jointly supervise the examination. There was a child monk who failed to recite the scriptures, and when asked how many years he had studied Buddhism, he replied that it had been ten years. The two officials laughed and pitied him, and agreed to each take the scriptures home and recite them, Song Shou took ten days, and Xia Song took seven days, without omitting a single word. In this year, there were 385,520 monks and 48,740 nuns in the country.
In the second year of Baoyuan (era name), the monk Huaiwen and others returned from Central India (ancient India). The emperor summoned them to express his condolences and bestowed upon them titles, purple robes, and gold coins. - According to the 'Benji (Basic Annals) of Emperor Renzong of the Song History', there is no record of this matter. - According to the 'Comprehensive Record of Buddhas and Patriarchs', in the fifth month of the second year of Baoyuan, Huaiwen, who had traveled to the Western Heaven (India) three times, along with the monks Deji, Yongding, and Dean, returned from the Kingdom of Magadha (ancient Indian kingdom) in Central India, presenting Buddha bone relics, palm-leaf Sanskrit scriptures, seeds of the Betel palm, leaves of the Bodhi tree, leaves of the Ashoka tree, Bodhi seed rosaries, and nineteen Western Heaven steles. The emperor summoned them to express his condolences and bestowed upon them the title of Master of Manifest Teaching, purple robes, and gold coins.
In the first year of Qingli (era name), the monk Weijing and the Vice Minister Kong Fudao requested to stop translating Buddhist scriptures, but the emperor did not allow it. - According to the 'Benji (Basic Annals) of Emperor Renzong of the Song History', there is no record of this matter. - According to the 'Comprehensive Record of Buddhas and Patriarchs', in the first year of Qingli, the Tripitaka Master Weijing said that the Buddhist scriptures presented from the Western Land (India), both old and new, had errors.
萬軸。鴻臚之設。有費廩祿。欲乞停罷譯經。上曰三聖舊謨。焉敢即廢。且琛貢之籍。非鴻臚則不可識。未幾中丞孔輔道上疏。請罷譯經。上出凈疏示之。諭以先朝盛典不可輒廢。
慶曆二年。賜僧本如號及紫方袍。又賜白蓮社額 按宋史仁宗本紀。不載 按佛祖統紀。慶曆二年。初東掖山本如法師。結百僧修法華長懺一年。是年七月駙馬都慰李遵助以聞于朝。賜號神照。紫方袍。嘗于山西南。見一虎臥。以杖擊之。曰非汝住處也。虎俯首而去。後於虎臥處。結屋為庵。以是年歸閑此中。慕廬山之風。與郇公章得像諸賢。結白蓮社。六七年間。䆮成巨剎。主上素聞道風。因賜白蓮之額。
慶曆三年。詔迎佛牙入內殿禱雨。作金殿奉藏 按宋史仁宗本紀。不載 按佛祖統紀。慶曆三年六月久旱。詔迎相國寺佛牙。入內殿躬禱。須臾雨大注。乃作金殿四門。以象天宮。用以奉藏。複製發願文。以見歸敬。宰相章得像兼譯經潤文使 按學佛考訓。三年詔迎佛牙于禁中禱雨。以海上薔薇水灌之。得舍利一顆。貯琉璃瓶中。七寶嚴飾。藉以白㲲。覆以瓔珞龍鳳衣。供奉逾月。
慶曆四年。靈感塔災。敕取塔基舍利。入內供養 按宋史仁宗本紀。不載 按佛祖統紀。慶曆四年六月。開寶寺靈感塔災。敕中使取塔
【現代漢語翻譯】 現代漢語譯本：萬軸（指大量的軸），鴻臚寺的設定，耗費國家的俸祿。有人請求停止翻譯佛經。皇帝說：『這是三位聖人的舊規，怎麼可以隨便廢止？況且外國進貢的物品，不是鴻臚寺就無法識別。』不久，中丞孔輔道上疏，請求停止翻譯佛經。皇帝拿出凈疏給他看，告誡他說先朝的盛典不可輕易廢止。 慶曆二年，賜予僧人本如法號和紫色方袍。又賜予白蓮社匾額。（按：《宋史·仁宗本紀》沒有記載此事。）（按：《佛祖統紀》記載：慶曆二年，東掖山本如法師，結集百僧修法華長懺一年。這年七月，駙馬都尉李遵助將此事上奏朝廷，皇帝賜予他『神照』的法號和紫色方袍。本如法師曾經在山西南面，看見一隻老虎臥在那裡，他用杖擊打老虎，說：『這不是你住的地方。』老虎便低下頭離開了。後來他在老虎臥過的地方，結屋為庵。這年他回到這裡隱居，仰慕廬山的風氣，與郇公章得像等賢士，結成白蓮社。六七年間，建成了一座巨大的寺廟。皇帝一向聽說過他的道風，因此賜予白蓮社匾額。） 慶曆三年，皇帝下詔迎請佛牙進入內殿祈雨，並製作金殿供奉佛牙。（按：《宋史·仁宗本紀》沒有記載此事。）（按：《佛祖統紀》記載：慶曆三年六月，久旱不雨，皇帝下詔迎請相國寺的佛牙，進入內殿親自祈禱。不久，下起了大雨。於是製作了四門金殿，象徵天宮，用來供奉佛牙。又製作了發願文，以表達歸敬之意。宰相章得像兼任譯經潤文使。）（按：《學佛考訓》記載：三年，皇帝下詔迎請佛牙到皇宮中祈雨，用海上薔薇水灌溉佛牙，得到一顆舍利，儲存在琉璃瓶中，用七寶裝飾，下面墊著白色的毛織品，上面覆蓋著瓔珞龍鳳衣，供奉了一個多月。） 慶曆四年，靈感塔發生火災。皇帝下令取出塔基中的舍利，送入宮中供養。（按：《宋史·仁宗本紀》沒有記載此事。）（按：《佛祖統紀》記載：慶曆四年六月，開寶寺靈感塔發生火災。皇帝命令中使取出塔基中的舍利。）
【English Translation】 English version: Wan Zhou (referring to a large number of scrolls). The establishment of the Honglu Temple (Court of State Ceremonial) was costly in terms of government stipends. Someone requested the cessation of sutra translation. The Emperor said, 'This is the old plan of the Three Sages, how can it be easily abolished? Moreover, the tribute from foreign countries cannot be identified without the Honglu Temple.' Not long after, Zhongcheng (Censor) Kong Fudao submitted a memorial requesting the cessation of sutra translation. The Emperor showed him a pure memorial, admonishing him that the grand ceremonies of the previous dynasty should not be easily abolished. In the second year of the Qingli era, the monk Benru was granted a Dharma name and a purple kasaya (square robe). The Bailian Society (White Lotus Society) was also granted a plaque. (Note: The 'Benji of Emperor Renzong in the History of Song' does not record this.) (Note: The 'Records of the Buddhist Patriarchs' records: In the second year of the Qingli era, Dharma Master Benru of Dongye Mountain gathered a hundred monks to practice the Lotus Sutra repentance for a year. In the seventh month of that year, the Imperial Son-in-Law Li Zunzhu reported this to the court, and the Emperor granted him the Dharma name 'Shenzhao' and a purple kasaya. Dharma Master Benru once saw a tiger lying down south of Shanxi. He struck the tiger with a staff and said, 'This is not your place to live.' The tiger lowered its head and left. Later, he built a hut at the place where the tiger had lain. In that year, he returned here to live in seclusion, admiring the customs of Mount Lu, and formed the Bailian Society with Xun Gong Zhang Dexiang and other virtuous people. In six or seven years, a huge temple was built. The Emperor had always heard of his virtuous conduct, so he granted the Bailian Society a plaque.) In the third year of the Qingli era, the Emperor issued an edict to welcome the Buddha's tooth into the inner palace to pray for rain, and a golden hall was made to enshrine the Buddha's tooth. (Note: The 'Benji of Emperor Renzong in the History of Song' does not record this.) (Note: The 'Records of the Buddhist Patriarchs' records: In the sixth month of the third year of the Qingli era, there was a prolonged drought, and the Emperor issued an edict to welcome the Buddha's tooth from Xiangguo Temple into the inner palace to pray in person. Soon after, there was heavy rain. Therefore, a golden hall with four doors was made, symbolizing the heavenly palace, to enshrine the Buddha's tooth. A vow was also made to show reverence. The Prime Minister Zhang Dexiang also served as the Sutra Translation Editor.) (Note: The 'Study of Buddhism' records: In the third year, the Emperor issued an edict to welcome the Buddha's tooth to the palace to pray for rain, and the Buddha's tooth was irrigated with rose water from the sea, obtaining a sarira (relic), which was stored in a glass bottle, decorated with seven treasures, lined with white felt, and covered with a dragon and phoenix robe with jewels, and was enshrined for more than a month.) In the fourth year of the Qingli era, the Linggan Pagoda (Tower of Miraculous Response) was destroyed by fire. The Emperor ordered the sarira (relics) from the pagoda's foundation to be taken and enshrined in the inner palace. (Note: The 'Benji of Emperor Renzong in the History of Song' does not record this.) (Note: The 'Records of the Buddhist Patriarchs' records: In the sixth month of the fourth year of the Qingli era, the Linggan Pagoda of Kaibao Temple was destroyed by fire. The Emperor ordered the eunuch to take the sarira from the pagoda's foundation.)
基所藏舍利多。入內供養。將事再建。諫臣余靖力諫。上不說。
慶曆七年。詔封紫服神僧。為慈忍寧濟大師。御製譯經頌。賜僧法護 按宋史仁宗本紀。不載 按佛祖統紀。慶曆七年春不雨。遣使往隨州大洪山祈雨。使人晨興叩殿。遇紫服神僧。以目視之。翌日大雨。詔封慈忍寧濟大師。御製譯經頌賜三藏法護。
慶曆八年。詔請僧法華于化成殿齋 按宋史仁宗本紀。不載 按佛祖統紀。諫臣司馬光屢疏。乞立儲嗣。上聞開寶寺法華有異行。夜焚香默祝。翌日請法華大士于化成殿齋。暨旦上道衣凝佇。俄內侍奏言。法華自右掖門趨入。將至寢殿。訶不能止。上笑曰。朕召之耳。至則徑升御榻。趺坐受齋。上問儲嗣事。索紙連書十三十三字。后英宗繼統。乃濮王第十三子皇祐元年。詔再建靈感塔。敕中使往陳留八關寺。迎佛指舍利 按宋史仁宗本紀。不載 按佛祖統紀。皇祐元年。詔再建靈感塔。奉藏舍利。敕中使往陳留八關寺。迎佛指舍利。或以為偽。上命試以烈火。擊以金椎。了無所損。俄而舍利流迸光照西方。上曰功德欲歸闡教乎。乃以水晶寶匣盛之。御製發願文奉迎歸寺。初是陳留邑人。為沙門義津建寺。請額為闡教。俄有梵僧至。曰我自天竺攜佛指舍利。欲求吉祥處奉安。非師不能護。施之而
【現代漢語翻譯】 現代漢語譯本： 基座里收藏了很多舍利（Śarīra，佛教聖物，通常指佛陀或高僧火化后的遺骨）。皇帝下令進入基座供養舍利，並打算重新建造（靈感塔）。諫官余靖極力勸諫，但皇帝沒有聽從。 慶曆七年，皇帝下詔封紫衣神僧為『慈忍寧濟大師』，並親自撰寫了《譯經頌》，賜予僧人法護。（根據《宋史·仁宗本紀》，沒有記載此事。根據《佛祖統紀》，慶曆七年春天沒有下雨，皇帝派遣使者前往隨州大洪山祈雨。使者清晨叩拜殿門時，遇到一位身穿紫色僧衣的神僧，神僧用眼睛看著他。第二天就下起了大雨。皇帝下詔封神僧為慈忍寧濟大師，並親自撰寫了《譯經頌》賜予三藏法護。） 慶曆八年，皇帝下詔邀請僧人法華到化成殿齋僧。（根據《宋史·仁宗本紀》，沒有記載此事。根據《佛祖統紀》，諫官司馬光多次上疏，請求確立儲君。皇帝聽說開寶寺的法華有奇異的德行，於是在晚上焚香默默祈禱。第二天，皇帝邀請法華大士到化成殿齋僧。到了早上，皇帝穿著道士的衣服，凝神站立。不久，內侍稟告說，法華從右掖門走進來，將要到達寢殿，呵斥也無法阻止。皇帝笑著說：『這是朕召他來的。』法華到來后，直接登上御榻，盤腿而坐接受齋飯。皇帝詢問儲君的事情，法華索要紙筆，連續寫了『十三十三』四個字。後來英宗繼位，正是濮王的第十三子。）皇祐元年，皇帝下詔重新建造靈感塔，並下令派遣中使前往陳留八關寺，迎請佛指舍利。（根據《宋史·仁宗本紀》，沒有記載此事。根據《佛祖統紀》，皇祐元年，皇帝下詔重新建造靈感塔，供奉收藏舍利。下令派遣中使前往陳留八關寺，迎請佛指舍利。有人認為是假的。皇帝命令用烈火焚燒，用金錘敲擊，舍利都沒有任何損傷。不久，舍利流出光芒，照耀西方。皇帝說：『這是功德想要歸於闡揚佛教嗎？』於是用水晶寶匣盛放舍利，親自撰寫發願文，恭敬地迎回寺廟。起初，陳留的百姓為沙門義津建造寺廟，請求賜額為『闡教』。不久，有一位梵僧來到，說：『我從天竺攜帶佛指舍利，想要尋找吉祥的地方供奉安放，不是您不能守護。』於是將舍利施捨給義津。
【English Translation】 English version: The base contained many Śarīras (Śarīra, Buddhist relics, usually referring to the remains of the Buddha or eminent monks after cremation). The emperor ordered that offerings be made to the Śarīras inside the base and planned to rebuild (the Linggan Pagoda). The remonstrating official Yu Jing strongly advised against it, but the emperor did not listen. In the seventh year of the Qingli era, the emperor issued an edict conferring the title of 'Great Master of Compassion, Patience, Tranquility, and Salvation' upon the purple-robed divine monk, and personally composed the 'Sutra Translation Eulogy', which was bestowed upon the monk Fahu. (According to the 'Benji of Emperor Renzong of the Song Dynasty' in the 'History of the Song Dynasty', this is not recorded. According to the 'Comprehensive Record of the Buddhas and Patriarchs', there was no rain in the spring of the seventh year of the Qingli era, and the emperor sent envoys to Dahong Mountain in Suizhou to pray for rain. When the envoys knocked on the palace gate early in the morning, they encountered a divine monk wearing purple robes, who looked at them. The next day, it rained heavily. The emperor issued an edict conferring the title of Great Master of Compassion, Patience, Tranquility, and Salvation upon the divine monk, and personally composed the 'Sutra Translation Eulogy' to bestow upon the Tripitaka master Fahu.) In the eighth year of the Qingli era, the emperor issued an edict inviting the monk Fahua to a vegetarian feast at the Huacheng Hall. (According to the 'Benji of Emperor Renzong of the Song Dynasty' in the 'History of the Song Dynasty', this is not recorded. According to the 'Comprehensive Record of the Buddhas and Patriarchs', the remonstrating official Sima Guang repeatedly submitted memorials requesting the establishment of an heir apparent. The emperor heard that Fahua of Kaibao Temple had extraordinary virtues, so he burned incense silently and prayed at night. The next day, the emperor invited the great master Fahua to a vegetarian feast at the Huacheng Hall. In the morning, the emperor stood solemnly in Taoist robes. Soon, the eunuch reported that Fahua had entered from the Right Yamen Gate and was about to reach the sleeping quarters, and scolding could not stop him. The emperor smiled and said, 'I summoned him.' When Fahua arrived, he went straight to the imperial couch, sat cross-legged, and received the vegetarian meal. The emperor asked about the matter of the heir apparent, and Fahua asked for paper and brush and wrote the four characters 'ten-three ten-three' continuously. Later, Emperor Yingzong succeeded to the throne, who was the thirteenth son of the Prince of Pu.) In the first year of the Huangyou era, the emperor issued an edict to rebuild the Linggan Pagoda and ordered the central envoy to go to Baguan Temple in Chenliu to welcome the Buddha's finger Śarīra. (According to the 'Benji of Emperor Renzong of the Song Dynasty' in the 'History of the Song Dynasty', this is not recorded. According to the 'Comprehensive Record of the Buddhas and Patriarchs', in the first year of the Huangyou era, the emperor issued an edict to rebuild the Linggan Pagoda to enshrine the Śarīra. He ordered the central envoy to go to Baguan Temple in Chenliu to welcome the Buddha's finger Śarīra. Some people thought it was fake. The emperor ordered it to be burned with fierce fire and struck with a golden hammer, but the Śarīra was not damaged at all. Soon, the Śarīra emitted light, illuminating the west. The emperor said, 'Is this merit wanting to return to propagating Buddhism?' So he put the Śarīra in a crystal treasure box, personally wrote a vow, and respectfully welcomed it back to the temple. Initially, the people of Chenliu built a temple for the Śramaṇa Yijin and requested the name 'Chanjiao'. Soon, a Brahman monk arrived and said, 'I brought the Buddha's finger Śarīra from India and want to find an auspicious place to enshrine it. Only you can protect it.' So he gave the Śarīra to Yijin.
去。既而瑞光屢發。祈禱頻應。
皇祐二年。以宰相文彥博兼譯經潤文使。詔僧懷璉等入對化成殿。賜舜老夫依舊為僧 按宋史仁宗本紀。不載 按佛祖統紀。皇祐二年。宰相文彥博兼譯經潤文使。彥博在京師。與凈嚴禪師。結僧俗十萬人唸佛。為往生凈土之愿。詔左街凈因禪寺懷璉禪師。入對化成殿。升座。右街僧錄智林等問話。奏對稱旨。賜號大覺。初舜老夫住廬山棲賢。南康守以私忿民其衣。大覺迎至凈因。居以正室。上每召師入內。未嘗言之。一日嘉王至寺。見大覺侍立舜旁甚恭。怪問左右。知大覺曾入舜室。歸以奏上。上召對便殿。道貌奇偉。敬之曰。山林之高人也。即于扇上。書賜曉舜依舊為僧。再住棲賢寺。賜紫衣銀缽。
皇祐五年。西天沙門智吉祥等來朝進梵經。各賜紫服 按宋史仁宗本紀。不載 按佛祖統紀云云。
至和元年。敕賜諸僧號 按宋史仁宗本紀。不載 按佛祖統紀。至和元年。敕三藏法護戒德高勝。可特賜六字師號。曰普明慈覺傳梵大師。上夢至景德寺門。見龍蟠地。上驚而寤。遣使往視之。見一僧臥門外。其名道隆。明日召見。奏對詳敏。賜號明悟禪師。敕曹門外建華嚴院以居之。
嘉祐元年。乾元節。敕開寶寺福勝塔院。建大齋。施僧袈裟 按宋史仁宗
【現代漢語翻譯】 去。不久之後，瑞光多次顯現，祈禱也頻繁應驗。
皇祐二年，任命宰相文彥博兼任譯經潤文使。皇帝下詔讓僧人懷璉等人到化成殿覲見。賜予舜老夫依舊為僧的身份。（按：《宋史·仁宗本紀》沒有記載。按：《佛祖統紀》記載，皇祐二年，宰相文彥博兼任譯經潤文使。文彥博在京城，與凈嚴禪師結交了十萬僧俗念佛，發願往生凈土。皇帝下詔左街凈因禪寺的懷璉禪師到化成殿覲見，升座說法。右街僧錄智林等人提問，懷璉的回答符合皇帝的心意，被賜號為大覺。當初，舜老夫住在廬山棲賢寺，南康太守因為私人的怨恨剝奪了他的僧衣。大覺禪師迎接他到凈因寺，讓他住在正室。皇帝每次召見大覺禪師入宮，從未提及此事。有一天，嘉王到寺廟，看到大覺禪師侍立在舜老夫旁邊非常恭敬，感到奇怪，詢問左右侍從，才知道大覺禪師曾經進入舜老夫的房間。嘉王回去后稟告了皇帝。皇帝在便殿召見舜老夫，見他道貌奇偉，非常敬重他，說：『是山林中的高人啊！』就在扇子上題字，賜予曉舜依舊為僧的身份，讓他再次回到棲賢寺居住，並賜予紫衣銀缽。
皇祐五年，西天沙門智吉祥（Zhi Jixiang）等人來朝進獻梵經，皇帝分別賜予他們紫色的僧服。（按：《宋史·仁宗本紀》沒有記載。按：《佛祖統紀》如此記載。）
至和元年，皇帝下令賜予各位僧人稱號。（按：《宋史·仁宗本紀》沒有記載。按：《佛祖統紀》記載，至和元年，皇帝認為三藏法護（Fa Hu）戒律精嚴，德行高尚，可以特別賜予六字師號，叫做普明慈覺傳梵大師。皇帝夢見自己到了景德寺門前，看到一條龍盤踞在地上，皇帝驚醒。派遣使者前去檢視，看到一個僧人躺在門外，他的名字叫道隆（Dao Long）。第二天召見他，道隆的奏對詳細敏捷，被賜號為明悟禪師。皇帝下令在曹門外建造華嚴院讓他居住。
嘉祐元年，乾元節，皇帝下令開寶寺福勝塔院建造大型齋會，佈施僧人袈裟。（按：《宋史·仁宗
【English Translation】 He departed. Soon after, auspicious lights frequently appeared, and prayers were often answered.
In the second year of the Huangyou reign, the emperor appointed the Chancellor Wen Yanbo (文彥博) concurrently as the Reviser of Sutras. He issued an edict summoning the monk Huailian (懷璉) and others to the Huacheng Hall for an audience. The emperor granted Shun Laofu (舜老夫) the status of a monk again. (Note: The 'Annals of Emperor Renzong in the History of Song' does not record this. According to the 'Comprehensive Records of the Buddhist Patriarchs,' in the second year of the Huangyou reign, Chancellor Wen Yanbo concurrently served as the Reviser of Sutras. Wen Yanbo, while in the capital, joined with Chan Master Jingyan (凈嚴) and ten thousand monks and laypeople in reciting the Buddha's name, vowing to be reborn in the Pure Land. The emperor issued an edict summoning Chan Master Huailian of Jingyin Temple (凈因禪寺) on the left street to the Huacheng Hall for an audience, where he ascended the seat and expounded the Dharma. The Registrar of Monks Zhilin (智林) and others from the right street asked questions, and Huailian's answers pleased the emperor, who bestowed upon him the title 'Great Enlightenment' (大覺). Initially, Shun Laofu resided at Qixian Temple (棲賢寺) on Mount Lu. The prefect of Nankang, out of personal resentment, stripped him of his monastic robes. Great Enlightenment welcomed him to Jingyin Temple and housed him in the main chamber. The emperor often summoned the master into the palace but never mentioned this matter. One day, Prince Jia visited the temple and saw Great Enlightenment standing respectfully beside Shun Laofu. He was surprised and inquired of the attendants, learning that Great Enlightenment had once entered Shun Laofu's room. Upon returning, Prince Jia reported this to the emperor. The emperor summoned Shun Laofu to a side hall and, seeing his extraordinary and dignified appearance, respected him, saying, 'He is a noble person from the mountains and forests!' The emperor then wrote on a fan, granting Xiao Shun (曉舜) the status of a monk again, allowing him to return to Qixian Temple, and bestowed upon him a purple robe and a silver bowl.
In the fifth year of the Huangyou reign, the Shramana Zhixiang (智吉祥) and others from the Western Regions came to the court to present Sanskrit scriptures. The emperor bestowed upon each of them purple robes. (Note: The 'Annals of Emperor Renzong in the History of Song' does not record this. According to the 'Comprehensive Records of the Buddhist Patriarchs,' it is recorded as such.)
In the first year of the Zhihe reign, the emperor issued an edict bestowing titles upon various monks. (Note: The 'Annals of Emperor Renzong in the History of Song' does not record this. According to the 'Comprehensive Records of the Buddhist Patriarchs,' in the first year of the Zhihe reign, the emperor deemed Tripitaka Master Fahu (法護) to be highly virtuous and disciplined, and specially bestowed upon him a six-character title: 'Universally Illuminating Compassionate Awareness Transmitter of Sanskrit' (普明慈覺傳梵大師). The emperor dreamed that he arrived at the gate of Jingde Temple (景德寺) and saw a dragon coiled on the ground. Startled, the emperor awoke and sent messengers to investigate. They found a monk lying outside the gate, whose name was Daolong (道隆). The next day, the emperor summoned him, and Daolong's responses were detailed and quick-witted. He was bestowed the title 'Enlightened Chan Master' (明悟禪師). The emperor ordered the construction of Huayan Monastery (華嚴院) outside the Cao Gate for him to reside in.
In the first year of the Jiayou reign, on the Qianyuan Festival, the emperor ordered Kaibao Temple's Fusheng Pagoda Courtyard (開寶寺福勝塔院) to hold a grand vegetarian feast and donate kasayas to the monks. (Note: The 'Annals of Emperor Renzong
本紀。不載 按佛祖統紀云云嘉祐三年。西夏國奏。國內新建伽藍。乞賜大藏經典。詔許之 按宋史仁宗本紀。不載 按佛祖統紀云云。
□□□年。以歲度僧太多。始三分減一 按宋史仁宗本紀。不載 按張洞傳。洞判祠部。時天下戶口日蕃。民去為僧者眾。洞奏。至和元年。敕增歲度僧。舊敕諸路三百人。度一人。后率百人度一人。又文武官內臣墳墓得置寺撥放。近歲滋廣。若以勛勞宜假之者。當依古給戶守冢。禁勿樵採而已。今祠部帳至三十餘萬僧。失不裁損。后不勝其幣。朝廷用其言。始三分減一。
英宗治平四年。神宗即位。給陜西轉運司度僧牒。令糴谷賑旱。賜天下寺院額 按宋史神宗本紀。治平四年正月。帝即位。冬十月庚戌。給陜西轉運司度僧牒。令糴谷賑霜旱州縣 按佛祖統紀。四年敕天下私造寺院及三十間者。並賜壽聖之額。
神宗熙寧元年。始鬻僧度牒 按宋史神宗本紀。不載 按佛祖統紀。熙寧元年七月。司諫錢公輔言。祠部遇歲饑河決。乞鬻度牒。以佐一時之急。自今聖節恩賜並與裁損。鬻牒自此始。是歲。天下僧二十二萬六百六十人。尼三萬四千三十人。
熙寧三年。夏四月丁卯。給兩浙轉運司度僧牒。募民入粟 按宋史神宗本紀云云。
熙寧五年。敕
【現代漢語翻譯】 現代漢語譯本 本紀。不載 按《佛祖統紀》云，嘉祐三年，西夏國上奏，國內新建伽藍（寺廟），請求賜予大藏經典。皇帝下詔允許。 按《宋史·仁宗本紀》，不載。 按《佛祖統紀》云。 某年，因為每年出家為僧的人太多，開始減少三分之一的名額。 按《宋史·仁宗本紀》，不載。 按《張洞傳》，張洞擔任祠部官員。當時天下戶口日益增多，百姓出家為僧的人很多。張洞上奏說，至和元年，皇帝下令增加每年度僧的名額。舊的規定是各路三百人中度一人，後來變成一百人中度一人。又有文武官員、內臣的墳墓可以設定寺廟並撥放土地。近年來這種情況更加普遍。如果因為功勞應該給予恩惠的，應當按照古代的制度給予戶口守墓，禁止砍伐而已。現在祠部的賬目上竟然有三十多萬僧人，如果不裁減，以後恐怕難以承受。朝廷採納了他的建議，開始減少三分之一的名額。 英宗治平四年，神宗即位，給陜西轉運司度僧牒（允許僧人出家的憑證），命令他們購買糧食賑濟旱災。賜予天下寺院匾額。 按《宋史·神宗本紀》，治平四年正月，皇帝即位。冬季十月庚戌，給陜西轉運司度僧牒，命令他們購買糧食賑濟遭受霜凍旱災的州縣。 按《佛祖統紀》，四年，皇帝下令天下私自建造的寺院以及超過三十間的寺院，都賜予『壽聖』的匾額。 神宗熙寧元年，開始出售僧人度牒。 按《宋史·神宗本紀》，不載。 按《佛祖統紀》，熙寧元年七月，司諫錢公輔說，祠部遇到饑荒和黃河決堤，請求出售度牒，以幫助解決一時的緊急情況。從今以後，聖節的恩賜都應該裁減。出售度牒從此開始。這一年，天下僧人有二十二萬零六百六十人，尼姑有三萬四千零三十人。 熙寧三年，夏季四月丁卯，給兩浙轉運司度僧牒，招募百姓捐獻糧食。 按《宋史·神宗本紀》云云。 熙寧五年，皇帝下令。
【English Translation】 English version Annals. Not recorded. According to the Comprehensive Record of Buddhist Patriarchs, in the third year of the Jiayou era, the Xixia Kingdom submitted a memorial stating that new Galanas (monasteries) had been built within the country and requested the bestowal of the Great Treasury of Scriptures. The emperor issued an edict granting permission. According to the History of the Song Dynasty, Emperor Renzong's Annals, not recorded. According to the Comprehensive Record of Buddhist Patriarchs. In a certain year, due to the excessive number of people becoming monks annually, a reduction of one-third of the quota was initiated. According to the History of the Song Dynasty, Emperor Renzong's Annals, not recorded. According to the Biography of Zhang Dong, Zhang Dong served as an official in the Ministry of Sacrifices. At that time, the population of the empire was increasing daily, and many common people were becoming monks. Zhang Dong submitted a memorial stating that in the first year of the Zhihe era, the emperor had ordered an increase in the annual quota for ordaining monks. The old regulation was one ordination for every three hundred people in each circuit, which later became one ordination for every one hundred people. Furthermore, the tombs of civil and military officials and palace servants were allowed to establish temples and allocate land. In recent years, this situation had become even more widespread. If favors were to be granted based on merit, they should follow the ancient system of providing households to guard the tombs and prohibiting only logging. Currently, the Ministry of Sacrifices accounts for over three hundred thousand monks. If this is not reduced, it will be difficult to sustain in the future. The court adopted his suggestion and began reducing the quota by one-third. In the fourth year of the Zhiping era of Emperor Yingzong, Emperor Shenzong ascended the throne and issued monk ordination certificates (du seng die - permits for monks to be ordained) to the Shaanxi Transportation Department, ordering them to purchase grain to relieve the drought. He bestowed plaques upon the temples throughout the empire. According to the History of the Song Dynasty, Emperor Shenzong's Annals, in the first month of the fourth year of the Zhiping era, the emperor ascended the throne. In the winter, on the gengxu day of the tenth month, monk ordination certificates were issued to the Shaanxi Transportation Department, ordering them to purchase grain to relieve the prefectures and counties affected by frost and drought. According to the Comprehensive Record of Buddhist Patriarchs, in the fourth year, the emperor ordered that all privately built temples and those with more than thirty rooms throughout the empire be granted the plaque of 'Longevity and Sanctity' (Shousheng). In the first year of the Xining era of Emperor Shenzong, the sale of monk ordination certificates began. According to the History of the Song Dynasty, Emperor Shenzong's Annals, not recorded. According to the Comprehensive Record of Buddhist Patriarchs, in the seventh month of the first year of the Xining era, Qian Gongfu, the Supervising Secretary, stated that the Ministry of Sacrifices was facing famine and the Yellow River had breached its banks, requesting the sale of ordination certificates to help resolve the immediate emergency. From now on, the imperial bestowals on the emperor's birthday should be reduced. The sale of ordination certificates began from this point. In this year, there were 220,660 monks and 34,030 nuns in the empire. In the third year of the Xining era, on the dingmao day of the fourth month of summer, monk ordination certificates were issued to the Liangzhe Transportation Department, recruiting people to donate grain. According to the History of the Song Dynasty, Emperor Shenzong's Annals, and so on. In the fifth year of the Xining era, the emperor issued an edict.
錢唐天竺觀音院。歲度一僧。以奉香火 按宋史神宗本紀。不載 按佛祖統紀云云。
熙寧七年。八月丁丑。賜環慶安撫司度僧牒。以募粟振漢蕃饑民 按宋史神宗本紀云云。
元豐三年。敕設千僧齋。改賜譯經僧試少卿者。為三藏法師 按宋史神宗本紀。不載 按佛祖統紀。元豐三年正月。敕大內設千僧齋。施袈裟金剛經。為慈聖太后追福。詳定官制朝儀。以自唐至本朝。譯經僧官。皆授試光祿卿。或鴻臚卿。今後改賜譯經三藏法師。試少卿者。賜三藏法師。革江州東林律院為禪席。命常總禪師居之。
元豐五年。詔僧宗本入對延和殿 按宋史神宗本紀。不載 按佛祖統紀。元豐五年。詔相國寺。辟六十四院。為八禪二律。以東西序為慧林智海二巨剎。詔凈慈宗本禪師住慧林。東林常總禪師住智海。總固辭許之。本入對延和殿。山呼即就榻加趺。侍衛驚顧。師方自若。賜茶舉盞撼蕩之。上問受業。對曰承天永安。上大喜。語論久之。既退。上目之曰。僧中寶也。侍者問。主上何語。曰喫茶閑話耳 按可談。元豐間。詔僧慈本住慧林禪院。召見賜茶。以為榮遇。先公侍上見宣諭慈本。上云京師繁盛。細民逐末。朕要卿來勸人作善。別無他語。
元豐七年。王安石請以江寧府園廬為僧寺。賜額
【現代漢語翻譯】 現代漢語譯本： 錢塘天竺觀音院，每年選拔一名僧人，負責奉養香火。（按：《宋史·神宗本紀》未記載此事。按《佛祖統紀》記載了相關資訊。）
熙寧七年八月丁丑日，朝廷賜予環慶安撫司度僧文牒，用以募集糧食賑濟漢族和少數民族的饑民。（按：《宋史·神宗本紀》記載了此事。）
元豐三年，皇帝下令設定千僧齋，並將賜予譯經僧試少卿頭銜改為三藏法師。（按：《宋史·神宗本紀》未記載此事。按《佛祖統紀》記載，元豐三年正月，皇帝下令在皇宮內設定千僧齋，施捨袈裟和《金剛經》，為慈聖太后追 phúc。詳細規定了官制和朝儀，規定從唐朝到本朝，譯經僧官都授予試光祿卿或鴻臚卿。今後改為賜予譯經三藏法師。試少卿者，賜予三藏法師。撤銷江州東林律院，改為禪席，命令常總禪師居住。）
元豐五年，皇帝下詔僧人宗本入宮在延和殿覲見。（按：《宋史·神宗本紀》未記載此事。按《佛祖統紀》記載，元豐五年，朝廷下令相國寺開闢六十四個院落，分為八禪二律，以東西兩側的院落作為慧林寺和智海寺這兩座大寺廟。下詔凈慈寺的宗本禪師住持慧林寺，東林寺的常總禪師住持智海寺。常總堅決推辭，皇帝允許了。宗本入宮在延和殿覲見，高呼萬歲后就直接在御座旁邊的榻上結跏趺坐。侍衛們驚恐地看著他，宗本禪師卻神態自若。皇帝賜茶，他舉起茶杯晃動。皇帝問他師從何處，他回答說承天永安寺。皇帝非常高興，與他交談了很久。他退下後，皇帝看著他的背影說：『這是僧人中的珍寶啊！』侍者問：『皇上說了什麼？』他說：『喝茶閑聊而已。』（按：據可談記載，元豐年間，皇帝下詔僧人慈本住持慧林禪院，召見並賜茶，認為這是極大的榮幸。先公陪同皇帝接見並宣諭慈本，皇帝說京城繁華，百姓們都追逐利益，朕要你來勸人行善，沒有其他話。）
元豐七年，王安石請求將江寧府的園林改為僧寺，並賜予寺額。
【English Translation】 English version: At the Guanyin Monastery of Tianzhu in Qiantang, one monk was selected annually to maintain the incense offerings. (Note: The 'Veritable Records of Emperor Shenzong of the Song Dynasty' does not record this. The 'Comprehensive Records of Buddhas and Patriarchs' contains relevant information.)
On the Dingchou day of the eighth month in the seventh year of the Xining era (1074), the imperial court granted the Huanqing Pacification Commissioner a decree for ordaining monks, in order to raise grain to relieve famine among the Han and non-Han people. (Note: The 'Veritable Records of Emperor Shenzong of the Song Dynasty' records this.)
In the third year of the Yuanfeng era (1080), the emperor ordered the establishment of a Thousand Monks Feast and changed the title granted to the sutra-translating monk from 'Probationary Vice Minister' to 'Tripitaka Master'. (Note: The 'Veritable Records of Emperor Shenzong of the Song Dynasty' does not record this. According to the 'Comprehensive Records of Buddhas and Patriarchs', in the first month of the third year of the Yuanfeng era, the emperor ordered the establishment of a Thousand Monks Feast within the palace, donating kasayas and the 'Diamond Sutra' to seek blessings for the Empress Dowager Cisheng. The official system and court etiquette were detailed, stipulating that from the Tang Dynasty to the present dynasty, sutra-translating monks were granted the title of 'Probationary Vice Minister of the Court of Imperial Sacrifices' or 'Court of State Ceremonial'. Hereafter, the title granted to sutra-translating monks would be changed to 'Tripitaka Master'. Those who were 'Probationary Vice Minister' would be granted the title of 'Tripitaka Master'. The Donglin Vinaya Monastery in Jiangzhou was abolished and converted into a Chan seat, with Chan Master Changzong ordered to reside there.)
In the fifth year of the Yuanfeng era (1082), the emperor summoned the monk Zongben to the Yanhe Hall for an audience. (Note: The 'Veritable Records of Emperor Shenzong of the Song Dynasty' does not record this. According to the 'Comprehensive Records of Buddhas and Patriarchs', in the fifth year of the Yuanfeng era, the court ordered the Xiangguo Monastery to open sixty-four courtyards, divided into eight Chan and two Vinaya sections, with the eastern and western courtyards serving as the great monasteries of Huilin and Zhihai. Chan Master Zongben of Jingci Monastery was ordered to reside at Huilin, and Chan Master Changzong of Donglin Monastery was ordered to reside at Zhihai. Changzong firmly declined, and the emperor permitted it. Zongben entered the palace for an audience at the Yanhe Hall, shouted 'Long live!' and immediately sat in the lotus position on the couch next to the throne. The guards looked at him in alarm, but Chan Master Zongben remained calm. The emperor offered tea, and he raised the cup and shook it. The emperor asked him who his teacher was, and he replied that it was Chengtian Yong'an Monastery. The emperor was very pleased and spoke with him for a long time. After he withdrew, the emperor looked at his back and said, 'This is a treasure among monks!' An attendant asked, 'What did the emperor say?' He said, 'Just chatting over tea.' (Note: According to Ketan, during the Yuanfeng era, the emperor ordered the monk Ciben to reside at the Huilin Chan Monastery, summoned him for an audience, and offered him tea, considering it a great honor. The late Duke accompanied the emperor to receive and proclaim to Ciben, the emperor said that the capital was prosperous and the people were pursuing profit, and that he wanted him to come and persuade people to do good, and had nothing else to say.)
In the seventh year of the Yuanfeng era (1084), Wang Anshi requested that the gardens of Jiangning Prefecture be converted into a monastery and that a name be bestowed upon it.
報本禪院 按宋史神宗本紀。不載 按佛祖統紀。云云 按熙豐日曆。王安石劄子奏。幸遇聖運。超拔等夷。知獎眷憐。逮兼父子。戴天負地。感涕難勝。顧迫衰殘。糜損何補。不勝螻蟻微愿。臣今所居江寧府上元縣園屋。為僧寺一所。永遠祝延聖壽。如蒙矜許。特賜名額。廣昭希曠。榮遇一時。仰憑威神。誓報無已。取進止。奉聖旨依所乞。以報本禪寺為名額。
元豐八年。皇太子手寫佛書。為帝祈福 按宋史哲宗本紀。元豐八年二月。神宗寢疾。宰相王圭乞早建儲。為宗廟社稷計。又奏請皇太后權同聽政。神宗首肯。三月甲午朔。皇太后垂簾于福寧殿。諭圭等曰。皇子性莊重。從學穎悟。自皇帝服藥。手寫佛書。為帝祈福。因出以示圭等。所書字極端謹。圭等稱賀。遂奉制立為皇太子。
哲宗元祐元年。高麗僧義天來朝 按宋史哲宗本紀。不載 按佛祖統紀。元祐元年高麗王子祐世僧統義天來朝。敕禮部蘇軾館伴。有司供帳甚設。義天四上表。乞傳華嚴教。乃敕主客楊杰送至錢唐。受法于慧因凈源法師。復往天竺。謁慈辯諫法師。傳天臺教。見靈芝照律師。請戒法及資持記。至金山謁佛印元禪師。坐納其禮。楊杰驚問其故。元師曰。義天異域僧耳。若屈道徇俗。何以示華夏師法。朝廷聞之。以師為知
【現代漢語翻譯】 現代漢語譯本 報本禪寺：根據《宋史·神宗本紀》，沒有記載。 根據《佛祖統紀》記載如下。 根據《熙豐日曆》，王安石的札子奏道：『有幸遇到聖明的時代，超越提拔我這樣平庸的人，知遇之恩，眷顧憐憫，甚至及於我的兒子。承受天地的恩德，感激涕零難以言表。只是衰老殘疾之身，實在沒有什麼可以報答。我懷著螻蟻般的微薄願望，將我現在居住的江寧府上元縣的園屋，改為一座僧寺，永遠祝願皇上聖壽無疆。如果能夠得到皇上的允許，懇請賜予寺名，廣為昭示這曠世的榮幸。仰仗皇上的威神，我發誓報答這份恩情永無止境。』請皇上裁決。 奉聖旨：依所請，賜名為報本禪寺。
元豐八年，皇太子手寫佛經，為皇帝祈福：根據《宋史·哲宗本紀》，元豐八年二月，神宗皇帝臥病不起，宰相王圭請求儘早確立儲君，為宗廟社稷著想。又奏請皇太后代理朝政。神宗皇帝表示同意。三月初一，皇太后在福寧殿垂簾聽政，告訴王圭等人說：『皇子性格莊重，學習穎悟。自從皇帝服藥以來，皇子親手書寫佛經，為皇帝祈福。』於是拿出所寫的佛經給王圭等人看。所寫的字跡端正恭謹，王圭等人表示祝賀。於是奉旨立為皇太子。
哲宗元祐元年，高麗僧人義天來朝：根據《宋史·哲宗本紀》，沒有記載。 根據《佛祖統紀》，元祐元年，高麗王子祐世僧統義天來朝。皇帝敕令禮部蘇軾負責接待，有關部門的供應非常豐盛。義天四次上表，請求傳授華嚴教義，於是皇帝敕令主客楊杰護送他到錢塘，向慧因寺的凈源法師學習佛法。之後又前往天竺，拜謁慈辯律師諫法師，學習天臺教義，拜見靈芝照律師，請求戒法及《資持記》。到金山寺拜謁佛印元禪師，禪師接受了他的禮拜。楊杰驚訝地詢問原因，元禪師說：『義天是異域的僧人，如果我屈己徇俗，怎麼能向華夏展示師道的法則呢？』朝廷聽說了這件事，認為元禪師懂得大義。
【English Translation】 English version Bao Ben Chan Temple: According to the 'Benji of Emperor Shenzong in the History of Song,' there is no record. According to the 'Comprehensive Records of Buddhas and Patriarchs,' it is recorded as follows. According to the 'Xifeng Almanac,' Wang Anshi's memorial stated: 'I am fortunate to have encountered a wise era, surpassing and promoting me, a mediocre person. The grace of knowing and appreciating me, the care and compassion, even extend to my son. Receiving the grace of heaven and earth, I am moved to tears and cannot express my gratitude enough. However, with my aging and frail body, there is truly nothing I can repay. I hold a humble wish like an ant, to convert the garden house where I currently reside in Shangyuan County, Jiangning Prefecture, into a monastery, to forever pray for the Emperor's longevity. If I can receive the Emperor's permission, I humbly request the bestowal of a temple name, to widely proclaim this unprecedented honor. Relying on the Emperor's divine power, I vow to repay this kindness without end.' Please let the Emperor decide. By imperial decree: As requested, the name 'Bao Ben Chan Temple' is bestowed.
In the eighth year of Yuanfeng, the Crown Prince hand-copied Buddhist scriptures to pray for the Emperor's well-being: According to the 'Benji of Emperor Zhezong in the History of Song,' in the second month of the eighth year of Yuanfeng, Emperor Shenzong was seriously ill. Chancellor Wang Gui requested the early establishment of an heir apparent, for the sake of the ancestral temple and the state. He also requested that the Empress Dowager act as regent. Emperor Shenzong agreed. On the first day of the third month, the Empress Dowager held court behind a screen in the Funing Hall, and told Wang Gui and others: 'The Crown Prince is of a solemn character and quick-witted in his studies. Since the Emperor has been taking medicine, the Crown Prince has personally copied Buddhist scriptures to pray for the Emperor's well-being.' Thereupon, she showed the copied scriptures to Wang Gui and others. The handwriting was upright and respectful, and Wang Gui and others offered their congratulations. He was then established as the Crown Prince by imperial decree.
In the first year of Yuanyou during the reign of Emperor Zhezong, the Goryeo monk Uicheon (Korean prince) came to the court: According to the 'Benji of Emperor Zhezong in the History of Song,' there is no record. According to the 'Comprehensive Records of Buddhas and Patriarchs,' in the first year of Yuanyou, the Goryeo prince and Sangha administrator Uicheon came to the court. The Emperor ordered Su Shi of the Ministry of Rites to be in charge of the reception, and the provisions were very generous. Uicheon submitted memorials four times, requesting the transmission of the Huayan (Avatamsaka) teachings. Thereupon, the Emperor ordered Yang Jie of the Ministry of Foreign Affairs to escort him to Qiantang, to study Buddhism with Master Jingyuan of Huayin Temple. Later, he went to Tianzhu (India) to pay respects to Vinaya Master Jian, to study the Tiantai teachings, and met Vinaya Master Lingzhi Zhao, requesting the precepts and the 'Zizhi Ji' (Records of Support). He visited Chan Master Foyin Yuan at Jinshan Temple, and the Chan Master accepted his obeisance. Yang Jie was surprised and asked the reason. Chan Master Yuan said: 'Uicheon is a monk from a foreign land. If I were to compromise my principles and follow worldly customs, how could I demonstrate the principles of a teacher to China?' The court heard of this and considered Chan Master Yuan to understand the great principles.
大體。義天既還國。乃建剎傳教。奉慈辯為始祖。復寄金書華嚴經新舊三譯于慧因。建閣以藏。
元祐三年。敕內侍赍黃金。往東林。妝飾神運五殿佛像 按宋史哲宗本紀。不載 按佛祖統紀云云。
元祐五年。詔賜僧升號曰神智 按宋史哲宗本紀。不載 按佛祖統紀。元祐五年神智升法師來。居越之興福。時趙清戲公。抃為師。適亢旱大疫。久禱不應。遂請師迎大士入府治。懇禱一夕。雨如霔。疫病亦息。抃奏於朝。賜所居曰圓通。錫師號曰神智。
元祐七年。詔賜佛陀波利塔院額 按宋史哲宗本紀。不載 按佛祖統紀。元祐七年。潁川守臣蘇軾言。佛陀波利塔院。祈禱屢驗。乞降敕額。詔賜光梵之院。波利在唐。儀鳳初。復回西竺。取尊勝咒經。再來譯傳。后至潁而亡。里人漆其身造塔。以嚴事之。
紹聖元年。召僧于禁中。為宣仁作小祥道場 按宋史哲宗本紀。不載 按道山清話。紹聖改元九月。禁中為宣仁。作小祥道場。宣隆報長老升座。上設御幄于旁以聽其僧祝曰。伏願皇帝陛下愛國如身。視民如子。每念太皇之保佑。常如先帝之憂勤。庶尹百僚。謹守漢家之法度。四方萬里。永為趙氏之封疆。既而有僧問話云。太皇今居何處。答云身居佛法龍天上。心在兒孫社稷中。當時傳播。
【現代漢語翻譯】 現代漢語譯本 大體（Dati）。義天（Uicheon）回國后，便建造寺廟傳播佛教，尊奉慈辯（Jibeon）為始祖，又將金字書寫的《華嚴經》（Avatamsaka Sutra）的新舊三種譯本寄存在慧因寺（Hyein Temple），並建造樓閣來收藏。
元祐三年，皇帝敕令內侍攜帶黃金，前往東林寺（Donglin Temple），修飾神運殿（Shenyun Hall）的佛像。（按《宋史·哲宗本紀》未記載此事。按《佛祖統紀》記載了此事。）
元祐五年，皇帝下詔賜予僧人升「神智」（Shenzhi）的稱號。（按《宋史·哲宗本紀》未記載此事。按《佛祖統紀》記載，元祐五年，神智法師來到越州興福寺（Xingfu Temple），當時趙清戲公（Zhao Qingxi Gong），抃（Bian）尊他為師。適逢大旱和瘟疫，祈禱很久沒有應驗，於是請神智法師迎接大士（Mahasattva）進入府衙，懇切祈禱了一夜，雨像傾盆一樣，瘟疫也停止了。抃將此事上奏朝廷，皇帝賜予他居住的地方名為圓通（Yuantong），賜予神智法師稱號為神智。）
元祐七年，皇帝下詔賜予佛陀波利塔院（Buddhapali Pagoda Temple）匾額。（按《宋史·哲宗本紀》未記載此事。按《佛祖統紀》記載，元祐七年，潁川（Yingchuan）的守臣蘇軾（Su Shi）上奏說，佛陀波利塔院祈禱多次應驗，請求皇帝賜予匾額。皇帝下詔賜予光梵之院（Guangfan Temple）。佛陀波利在唐朝儀鳳年間，又回到西竺（Western India），取回《尊勝咒經》（Usnisa Vijaya Dharani Sutra），再次來翻譯傳播。後來到潁川去世，當地人將他的身體塗漆建造佛塔，來莊嚴地供奉他。）
紹聖元年，皇帝召集僧人在禁中，為宣仁皇后（Empress Xuanren）做小祥道場。（按《宋史·哲宗本紀》未記載此事。按《道山清話》記載，紹聖元年九月，禁中為宣仁皇后做小祥道場。宣隆報長老（Xuanlongbao Elder）升座，皇上在旁邊設定御幄來聽僧人祝願說：『希望皇帝陛下愛國如愛身，視民如子。常常念著太皇太后的保佑，常常像先帝一樣勤勉。希望百官謹慎遵守漢家的法度，四方萬里，永遠是趙家的封疆。』之後有僧人問話說：『太皇太后現在居住在哪裡？』回答說：『身居佛法龍天上，心在兒孫社稷中。』當時廣為傳播。
【English Translation】 English version Generally. Uicheon, after returning to his country, built temples to propagate Buddhism, honoring Jibeon as the first patriarch. He also deposited the new and old three translations of the Avatamsaka Sutra written in gold script at Hyein Temple, and built a pavilion to store them.
In the third year of Yuan祐, the emperor ordered eunuchs to carry gold to Donglin Temple to decorate the Buddha statues in Shenyun Hall. (According to the 'Basic Annals of Emperor Zhezong of the Song Dynasty,' this is not recorded. According to the 'Records of the Buddhist Patriarchs,' this is recorded.)
In the fifth year of Yuan祐, the emperor issued an edict bestowing the title 'Shenzhi' upon the monk Sheng. (According to the 'Basic Annals of Emperor Zhezong of the Song Dynasty,' this is not recorded. According to the 'Records of the Buddhist Patriarchs,' in the fifth year of Yuan祐, Dharma Master Shenzhi came to Xingfu Temple in Yuezhou. At that time, Zhao Qingxi Gong revered him as his teacher. Coincidentally, there was a severe drought and plague, and prayers were ineffective for a long time. Therefore, they invited Dharma Master Shenzhi to welcome the Mahasattva into the government office and earnestly prayed for a night. The rain poured down, and the plague subsided. Bian reported this matter to the court, and the emperor granted the place where he lived the name Yuantong and bestowed upon Dharma Master Shenzhi the title Shenzhi.)
In the seventh year of Yuan祐, the emperor issued an edict granting a plaque to the Buddhapali Pagoda Temple. (According to the 'Basic Annals of Emperor Zhezong of the Song Dynasty,' this is not recorded. According to the 'Records of the Buddhist Patriarchs,' in the seventh year of Yuan祐, Su Shi, the governor of Yingchuan, reported that the Buddhapali Pagoda Temple had repeatedly proven effective in prayers and requested the emperor to grant a plaque. The emperor issued an edict granting the name Guangfan Temple. Buddhapali, during the Yifeng era of the Tang Dynasty, returned to Western India and retrieved the Usnisa Vijaya Dharani Sutra, coming again to translate and propagate it. Later, he died in Yingchuan, and the local people lacquered his body and built a pagoda to solemnly enshrine him.)
In the first year of Shaosheng, the emperor summoned monks into the palace to perform a small memorial service for Empress Xuanren. (According to the 'Basic Annals of Emperor Zhezong of the Song Dynasty,' this is not recorded. According to the 'Qinghua of Daoshan,' in the ninth month of the first year of Shaosheng, a small memorial service was held in the palace for Empress Xuanren. Elder Xuanlongbao ascended the seat, and the emperor set up a royal tent beside him to listen to the monks' blessings, saying: 'May Your Majesty love the country as you love yourself and treat the people as your children. Always remember the protection of the Grand Empress Dowager and always be as diligent as the late emperor. May the officials cautiously abide by the laws of the Han Dynasty, and may the four directions and ten thousand miles forever be the territory of the Zhao family.' Then a monk asked: 'Where does the Grand Empress Dowager reside now?' The answer was: 'Her body resides in the Dragon Heaven of the Buddha-dharma, and her heart is in the state of her children and grandchildren.' This was widely spread at the time.
人莫不稱歎。於戲太皇之聖。華夷稱為女堯舜。方其垂簾。每有號令。天下人。謂之快活條貫。
元符三年。徽宗即位。詔修嵩高少陵道場 按宋史徽宗本紀。元符三年正月。帝即位 按佛祖統紀。元符三年。詔治泰陵登封令樓升請。因餘力修嵩高少林道場。官民同役。一朝而具。名曰面壁蘭若。既而林中產芝草十二本。雨甘露于池上。夜有光屬於天。後山陳無巳為之記。
徽宗建中靖國元年。召僧詣禁中講經 按宋史徽宗本紀。不載 按可談。建中靖國元年。召僧詣禁中講經。賜十禪師號。及御製僧惟白續燈錄序。釋徒尤以為盛事。
崇寧二年。敕天下建崇寧寺。賜諸僧謚 按宋史徽宗本紀。崇寧二年九月癸巳。令天下郡。皆建崇寧寺 按佛祖統紀。二年賜終南山唐澄照律師道宣謚法慧大師。天竺山慈雲大師遵式謚法寶大師。南屏梵臻謚寶相大師。孤山智圓謚法海大師。
崇寧三年。敕迎相國寺佛牙。入內供養。賜諸僧謚 按宋史徽宗本紀。不載 按佛祖統紀。崇寧三年。敕迎相國寺三朝御贊釋迦佛牙。入內供養。隔水晶匣。舍利出如雨點。詔謚白馬寺摩騰三藏啟道圓通法師。竺法蘭開教總持法師。雙林傅大士等空紹覺大士。方山李長者顯教妙嚴長者。
崇寧五年詔除佛法 按宋史
【現代漢語翻譯】 現代漢語譯本： 人們無不稱讚。啊，太皇（指宋太皇太后）真是聖明，華夏和四夷都稱她為女堯舜。當她垂簾聽政時，每有號令頒佈，天下人都稱之為『快活條貫』（指令人滿意的法令）。 元符三年，徽宗（指宋徽宗）即位，下詔修建嵩高（指嵩山）少林道場——根據《宋史·徽宗本紀》，元符三年正月，徽宗即位。根據《佛祖統紀》，元符三年，徽宗下詔治理泰陵，登封縣令樓升請求利用剩餘人力物力修建嵩高少林道場，官民一同參與，一日之內便修建完成，命名為面壁蘭若。之後，林中生長出十二株芝草，池塘上降下甘露，夜晚有光芒直衝天空。後山陳無巳為此作記。 徽宗建中靖國元年，召集僧人到皇宮中講解佛經——根據《宋史·徽宗本紀》，沒有記載此事。根據《可談》，建中靖國元年，徽宗召集僧人到皇宮中講解佛經，賜予十位禪師稱號，並御製僧人惟白《續燈錄序》。佛教徒們認為這是一件盛事。 崇寧二年，敕令天下建造崇寧寺，賜予僧人謚號——根據《宋史·徽宗本紀》，崇寧二年九月癸巳，命令天下各郡都建造崇寧寺。根據《佛祖統紀》，崇寧二年，賜予終南山唐澄照律師道宣謚號為法慧大師，天竺山慈雲大師遵式謚號為法寶大師，南屏梵臻謚號為寶相大師，孤山智圓謚號為法海大師。 崇寧三年，敕令迎請相國寺的佛牙（指釋迦牟尼佛的牙齒）進入皇宮供養，賜予僧人謚號——根據《宋史·徽宗本紀》，沒有記載此事。根據《佛祖統紀》，崇寧三年，敕令迎請相國寺三朝御讚的釋迦佛牙進入皇宮供養，隔著水晶匣，舍利如雨點般涌出。詔令賜予白馬寺摩騰三藏謚號為啟道圓通法師，竺法蘭（Kasyapa Matanga）謚號為開教總持法師，雙林傅大士（Fu Dashi）等空紹覺大士，方山李長者（Li Zhangzhe）顯教妙嚴長者。 崇寧五年，下詔廢除佛法——根據《宋史》
【English Translation】 English version: Everyone praised her. Alas, how sagacious was the Grand Empress Dowager (referring to the Grand Empress Dowager of Song), both the Han Chinese and the barbarians called her a female Yao and Shun. When she governed from behind the curtain, every decree she issued was called 'Happy Articles' (referring to satisfactory laws) by the people. In the third year of Yuanfu, Emperor Huizong (referring to Emperor Huizong of Song) ascended the throne and issued an edict to repair the Shaolin Temple (Shaolin Monastery) at Mount Song (Mount Song) – According to the 'Annals of Emperor Huizong' in the 'History of Song', in the first month of the third year of Yuanfu, the Emperor ascended the throne. According to the 'Comprehensive Records of Buddhas and Patriarchs', in the third year of Yuanfu, Emperor Huizong issued an edict to manage the Tailing Mausoleum, and Lou Sheng, the magistrate of Dengfeng County, requested to use the remaining manpower and resources to repair the Shaolin Temple at Mount Song. Officials and civilians participated together, and it was completed within a day, named 'Facing-the-Wall Retreat'. Afterwards, twelve Ganoderma plants grew in the forest, sweet dew rained on the pond, and at night, light soared into the sky. Chen Wu-yi of Houshan wrote a record for it. In the first year of Jianzhong Jingguo of Emperor Huizong, monks were summoned to the palace to lecture on Buddhist scriptures – According to the 'Annals of Emperor Huizong' in the 'History of Song', this is not recorded. According to 'Ketan', in the first year of Jianzhong Jingguo, Emperor Huizong summoned monks to the palace to lecture on Buddhist scriptures, bestowed titles upon ten Chan masters, and personally wrote the preface to the 'Continued Records of the Lamp' by the monk Wei Bai. Buddhists considered this a grand event. In the second year of Chongning, an imperial order was issued to build Chongning Temples throughout the country, and posthumous titles were bestowed upon monks – According to the 'Annals of Emperor Huizong' in the 'History of Song', on the day Gui-si of the ninth month of the second year of Chongning, an order was issued for all prefectures in the country to build Chongning Temples. According to the 'Comprehensive Records of Buddhas and Patriarchs', in the second year of Chongning, the lawyer Dao Xuan of Tang Cheng Zhao of Zhongnan Mountain was granted the posthumous title of Dharma Wisdom Great Master, the Great Master Ci Yun Zun Shi of Tianzhu Mountain was granted the posthumous title of Dharma Treasure Great Master, Fan Zhen of Nanping was granted the posthumous title of Treasure Appearance Great Master, and Zhi Yuan of Gushan was granted the posthumous title of Dharma Sea Great Master. In the third year of Chongning, an imperial order was issued to welcome the Buddha's tooth (referring to the tooth of Sakyamuni Buddha) from Xiangguo Temple into the palace for worship, and posthumous titles were bestowed upon monks – According to the 'Annals of Emperor Huizong' in the 'History of Song', this is not recorded. According to the 'Comprehensive Records of Buddhas and Patriarchs', in the third year of Chongning, an imperial order was issued to welcome the Shakyamuni Buddha's tooth, praised by three emperors, from Xiangguo Temple into the palace for worship. Through the crystal box, sarira (relics) emerged like raindrops. An edict was issued to grant the Tripitaka Master Moteng (Kasyapa Matanga) of Baima Temple the posthumous title of Enlightening the Way, Perfecting Penetration Dharma Master, the Dharma Master Zhu Falan (Kasyapa Matanga) the posthumous title of Opening Teaching, Holding All Dharma Master, Fu Dashi (Fu Dashi) of Shuanglin, etc., the Great Master of Empty Succession to Enlightenment, and Li Zhangzhe (Li Zhangzhe) of Fangshan, the Great Master of Manifest Teaching, Wonderful Solemnity. In the fifth year of Chongning, an edict was issued to abolish Buddhism – According to the 'History of Song'
徽宗本紀。不載 按佛祖統紀。崇寧五年十月。徽宗詔曰。有天下者。尊事上帝。敢有弗虔。而釋氏之教。乃以天帝。置於鬼神之列。瀆神逾分。莫此之甚。有司其除削之。又敕。水陸道場內。設三清等位。元豐降詔止絕務在撿舉施行。舊來僧居。多設三教像。遂為院額殿。名釋迦居中。老君居在。孔聖居右。非所以奉天真與儒教之意。可迎其像。歸道觀學舍。以正其名。洛京沙門永道讀詔泣曰。域中孔老。法天制教。故不違天。佛出世法。天人所師。故不違佛。自古明王奉佛。以事上帝者。為知此理也。佛法平等。故其垂教。雖聖凡俱會。而君臣尊卑之分。莫不自殊。祖宗以來。奉法已定。一旦除削。吾恐毀法之禍。兆於此矣。聞者為之憮然。
大觀三年。禁勛戚指佔有額寺院。充墳寺功德 按宋史徽宗本紀。不載 按佛祖統紀。大觀三年敕。勛臣戚里應功德墳寺。自造屋置田。止賜名額。蠲免科敷。從本家請僧住持。不許指佔有額寺院。充墳寺功德。許御史臺內侍省彈劾施行。
大觀四年。春正月辛酉。詔士庶拜僧者。論以大不恭。二月庚午朔。禁然頂煉臂刺血斷指。五月壬寅。停僧牒三年 按宋史徽宗本紀云云。
政和四年。取驗陳留八關寺佛指 按宋史徽宗本紀。不載 按佛祖統紀。政和
【現代漢語翻譯】 現代漢語譯本：
《徽宗本紀》未記載此事。根據《佛祖統紀》記載，崇寧五年十月，徽宗下詔說：『治理天下的人，應當尊奉上帝。膽敢不虔誠的，就應該懲罰。而佛教的教義，竟然將天帝置於鬼神之列，褻瀆神靈，超越本分，沒有比這更嚴重的了。有關部門應當予以廢除。』又敕令：『水陸道場內，設定三清等神位，元豐年間已經下詔禁止，務必檢查並施行。舊時僧人居住的地方，大多設定三教的塑像，於是就有了院額殿，名稱是釋迦牟尼居中，老君居左，孔聖居右。這不是尊奉天真和儒教的本意。可以將他們的塑像迎回道觀和學舍，以正其名。』洛京的沙門（shāmén，佛教出家人的通稱）永道讀了詔書，哭著說：『世間的孔子和老子，傚法天道而制定教義，所以不違背天道。佛是出世之法，是天人和人們的導師，所以不違背佛法。自古以來的英明君王，奉行佛法，用來侍奉上帝，是因為懂得這個道理啊。佛法是平等的，所以它的教義，雖然聖人和凡人都參與，但是君臣尊卑的區分，沒有不各自不同的。祖宗以來，奉行佛法已經成為定例，一旦廢除，我恐怕毀壞佛法的災禍，就由此開始了。』聽到的人都為此感到悵然。
大觀三年，禁止有功勛的皇親國戚指名佔據有定額的寺院，充當墳寺的功德。根據《宋史·徽宗本紀》未記載此事。根據《佛祖統紀》記載，大觀三年敕令：有功勛的大臣和皇親國戚，應為功德墳寺，自己建造房屋，購置田地，只賜予名稱和名額，免除賦稅。從本家請僧人來住持，不允許指名佔據有定額的寺院，充當墳寺的功德。允許御史臺和內侍省彈劾並施行。
大觀四年，春季正月辛酉日，詔令士人和百姓拜僧人的，以大不敬論處。二月庚午朔日，禁止燃頂（rándǐng，佛教的一種苦行方式，燃燒頭頂）、煉臂（liàn bì，佛教的一種苦行方式，用艾草燒灼手臂）、刺血（cì xuè，佛教的一種苦行方式，刺破身體放出鮮血）、斷指（duàn zhǐ，佛教的一種苦行方式，切斷手指）。五月壬寅日，停止發放僧人度牒（sēngdié，僧人身份證明）三年。
政和四年，取驗陳留八關寺的佛指（fózhǐ，佛陀的指骨舍利）。根據《宋史·徽宗本紀》未記載此事。根據《佛祖統紀》記載，政和 English version:
The 'Basic Annals of Emperor Huizong' does not record this. According to 'Comprehensive Records of the Buddhas and Patriarchs,' in the tenth month of the fifth year of Chongning, Emperor Huizong issued an edict saying: 'Those who govern the world should honor God. Anyone who dares to be impious should be punished. However, the teachings of Buddhism actually place God among the ranks of ghosts and spirits, blaspheming the divine and exceeding all bounds. The relevant departments should abolish it.' He further ordered: 'Within the Water and Land Dharma Assembly, the positions of the Three Pure Ones and other deities are established. An edict was issued during the Yuanfeng era to prohibit this, and it must be inspected and implemented. In the past, many monks' residences set up statues of the Three Teachings, resulting in halls named with Shakyamuni in the center, Laozi on the left, and Confucius on the right. This is not the intention of honoring the celestial truth and Confucianism. Their statues can be welcomed back to Taoist temples and schools to rectify their names.' Yongdao, a Shramana (Buddhist renunciate) of Luoyang, read the edict and wept, saying: 'Confucius and Laozi of the world followed the way of heaven to create teachings, so they do not violate the way of heaven. The Buddha is the Dharma of transcending the world, and is the teacher of gods and humans, so he does not violate the Buddha Dharma. Since ancient times, enlightened monarchs have practiced Buddhism to serve God because they understand this principle. The Buddha Dharma is equal, so its teachings, although saints and mortals all participate, the distinctions between rulers and subjects, superiors and inferiors, are all different. Since the ancestors, practicing the Dharma has become a fixed rule. Once abolished, I fear that the disaster of destroying the Dharma will begin from this.' Those who heard this felt disheartened.
In the third year of Daguan, it was forbidden for meritorious relatives of the emperor to designate and occupy quota-holding monasteries to serve as merit for tomb temples. According to the 'Basic Annals of Emperor Huizong' in the 'History of Song,' this is not recorded. According to the 'Comprehensive Records of the Buddhas and Patriarchs,' in the third year of Daguan, an edict was issued: Meritorious ministers and imperial relatives should build houses and purchase land for merit tomb temples, only granting names and quotas, and exempting them from taxes. They should invite monks from their own families to preside over them, and they are not allowed to designate and occupy quota-holding monasteries to serve as merit for tomb temples. The Censorate and the Palace Attendant Department are allowed to impeach and implement this.
In the fourth year of Daguan, on the Xin You day of the first month of spring, an edict was issued that scholars and commoners who worship monks would be punished for great disrespect. On the Geng Wu day of the first month, it was forbidden to burn the crown of the head (rándǐng, a form of ascetic practice in Buddhism, burning the top of the head), scorch the arm (liàn bì, a form of ascetic practice in Buddhism, burning the arm with moxa), pierce the skin to draw blood (cì xuè, a form of ascetic practice in Buddhism, piercing the body to draw blood), and cut off fingers (duàn zhǐ, a form of ascetic practice in Buddhism, cutting off fingers). On the Ren Yin day of the fifth month, the issuance of monk certificates (sēngdié, proof of monk status) was suspended for three years.
In the fourth year of Zhenghe, the Buddha's finger (fózhǐ, the finger bone relic of the Buddha) at Baguan Temple in Chenliu was examined. According to the 'Basic Annals of Emperor Huizong' in the 'History of Song,' this is not recorded. According to the 'Comprehensive Records of the Buddhas and Patriarchs,' Zhenghe
【English Translation】 The 'Basic Annals of Emperor Huizong' does not record this. According to 'Comprehensive Records of the Buddhas and Patriarchs,' in the tenth month of the fifth year of Chongning, Emperor Huizong issued an edict saying: 'Those who govern the world should honor God. Anyone who dares to be impious should be punished. However, the teachings of Buddhism actually place God among the ranks of ghosts and spirits, blaspheming the divine and exceeding all bounds. The relevant departments should abolish it.' He further ordered: 'Within the Water and Land Dharma Assembly, the positions of the Three Pure Ones and other deities are established. An edict was issued during the Yuanfeng era to prohibit this, and it must be inspected and implemented. In the past, many monks' residences set up statues of the Three Teachings, resulting in halls named with Shakyamuni in the center, Laozi on the left, and Confucius on the right. This is not the intention of honoring the celestial truth and Confucianism. Their statues can be welcomed back to Taoist temples and schools to rectify their names.' Yongdao, a Shramana (Buddhist renunciate) of Luoyang, read the edict and wept, saying: 'Confucius and Laozi of the world followed the way of heaven to create teachings, so they do not violate the way of heaven. The Buddha is the Dharma of transcending the world, and is the teacher of gods and humans, so he does not violate the Buddha Dharma. Since ancient times, enlightened monarchs have practiced Buddhism to serve God because they understand this principle. The Buddha Dharma is equal, so its teachings, although saints and mortals all participate, the distinctions between rulers and subjects, superiors and inferiors, are all different. Since the ancestors, practicing the Dharma has become a fixed rule. Once abolished, I fear that the disaster of destroying the Dharma will begin from this.' Those who heard this felt disheartened. In the third year of Daguan, it was forbidden for meritorious relatives of the emperor to designate and occupy quota-holding monasteries to serve as merit for tomb temples. According to the 'Basic Annals of Emperor Huizong' in the 'History of Song,' this is not recorded. According to the 'Comprehensive Records of the Buddhas and Patriarchs,' in the third year of Daguan, an edict was issued: Meritorious ministers and imperial relatives should build houses and purchase land for merit tomb temples, only granting names and quotas, and exempting them from taxes. They should invite monks from their own families to preside over them, and they are not allowed to designate and occupy quota-holding monasteries to serve as merit for tomb temples. The Censorate and the Palace Attendant Department are allowed to impeach and implement this. In the fourth year of Daguan, on the Xin You day of the first month of spring, an edict was issued that scholars and commoners who worship monks would be punished for great disrespect. On the Geng Wu day of the first month, it was forbidden to burn the crown of the head (rándǐng, a form of ascetic practice in Buddhism, burning the top of the head), scorch the arm (liàn bì, a form of ascetic practice in Buddhism, burning the arm with moxa), pierce the skin to draw blood (cì xuè, a form of ascetic practice in Buddhism, piercing the body to draw blood), and cut off fingers (duàn zhǐ, a form of ascetic practice in Buddhism, cutting off fingers). On the Ren Yin day of the fifth month, the issuance of monk certificates (sēngdié, proof of monk status) was suspended for three years. In the fourth year of Zhenghe, the Buddha's finger (fózhǐ, the finger bone relic of the Buddha) at Baguan Temple in Chenliu was examined. According to the 'Basic Annals of Emperor Huizong' in the 'History of Song,' this is not recorded. According to the 'Comprehensive Records of the Buddhas and Patriarchs,' Zhenghe
四年。方土言陳留八關寺佛指。乃海狗指耳。有詔取驗。火焚鐵捶。十餘日。色不變。敕加禮還之。
宣和元年。詔毀佛法 按宋史徽宗本紀。宣和元年正月乙卯。詔佛改號大覺金仙。余為仙人大士。僧為德士。易服飾稱姓氏。寺為宮。院為觀。尼為女德 按佛祖統紀。元年正月詔曰。自先王之澤竭。而胡教始行於中國。雖其言不同。要其歸與道為一。教雖不可廢。而猶為中國禮義害。故不可不革。其以佛為大覺金仙。服天尊服。菩薩為大士。僧為德士。尼為女德士。服巾冠。執木笏。寺為宮。院為觀。住持為知宮觀事。禁毋得畜銅鈸塔像。初釋氏之廢。外廷莫有承曏者。開封尹盛章為奸人激以利害。始為之從。乃以上旨諭蔡京。京曰。國家安平日久。英雄無所用。多隱於此徒。一旦毀其居。而奪之衣食。是將安所歸乎。必大啟怨咨。聚而為變。諸君他日將使誰任其咎。上聞之怒。曰是輩欲懼我耳。京家人勸之曰上怒矣京曰吾以身當之以報佛。會僧徒將投牒于京求辨論。盛章廉得之。捕其首高僧日華嚴明覺二律師。凡七十杖殺之。左街寶覺大師永道上書曰。自古佛法未嘗不與國運同爲盛衰。魏太武崔浩滅佛法。未三四年。浩竟赤族。文成大興之。周武衛元嵩滅佛法。不五六年元嵩貶死。隨文帝大興之。唐武宗趙
{ "translations": [ "現代漢語譯本：四年。（指）方士所說的陳留八關寺的佛指舍利，實際上是海狗的指骨。皇帝下詔取來驗證，用火燒，用鐵錘捶打，十多天，顏色都沒有改變。於是皇帝下令用隆重的禮儀送還。", "", "宣和元年，皇帝下詔廢除佛法。根據《宋史·徽宗本紀》記載，宣和元年正月乙卯日，皇帝下詔將佛改稱為大覺金仙，其餘的（菩薩）稱為仙人大士，僧人稱為德士，改變他們的服飾，稱呼姓氏，寺廟改為宮，佛寺改為道觀，尼姑稱為女德士。根據《佛祖統紀》記載，（宣和）元年正月皇帝下詔說：『自從先王的恩澤衰竭，胡人的宗教才開始在中國盛行。雖然他們的言論不同，但最終都歸於道。宗教雖然不能廢除，但仍然對中國的禮義有害，所以不能不改革。將佛改為大覺金仙，穿天尊的服裝，菩薩改為大士，僧人改為德士，尼姑改為女德士，戴頭巾，拿木笏，寺廟改為宮，佛寺改為道觀，住持改為知宮觀事。禁止私自擁有銅鈸和佛塔佛像。』起初，廢除佛教，朝廷內外沒有人贊同。開封尹盛章被奸人以利害關係所激，才開始聽從。於是將皇帝的旨意告知蔡京。蔡京說：『國家安定太平很久了，英雄無用武之地，大多隱匿於這些僧徒之中。一旦毀掉他們的住所，奪走他們的衣食，將讓他們歸向何處呢？必定會引發怨恨和抱怨，聚集起來作亂。諸位將來要讓誰來承擔這個罪責呢？』皇帝聽了很生氣，說：『這些人是想恐嚇我罷了。』蔡京的家人勸他說：『皇上已經生氣了。』蔡京說：『我用我的身體來承擔，以報答佛。』恰逢僧徒將要向蔡京遞交訴狀，請求辯論，盛章事先得知，逮捕了他們的首領，高僧日華嚴明覺二律師，用杖刑打死了七十人。左街寶覺大師永道上書說：『自古以來，佛法的興衰總是與國運息息相關。魏太武帝崔浩滅佛法，不到三四年，崔浩就被滅族。文成帝大興佛法。周武帝衛元嵩滅佛法，不到五六年，元嵩就被貶死。隋文帝大興佛法。唐武宗趙
歸真李德裕滅佛法。不一年。歸真誅。德裕竄死。宣宗大興之。我國家太祖太宗。列聖相承。譯經試僧。大興佛法。成憲具在。雖萬世可守也。陛下何忍一旦用奸人之言。為驚世之舉。陛下不思太武見弒于閹人之手乎。周武為鐵獄之囚乎。唐武受奪壽去位之報乎。此皆前監可觀者。陛下何蹈惡君之禍。而違祖宗之法乎。書奏。上大怒。敕流道州。上以京執不肯行。遂罷輔相之議。專決於左右。盛章逼僧錄洪炳上表奉旨。於是盡改僧為德士。悉從冠服。否則毀之京數懇列于上前曰。天下佛像。非諸僧自為之。皆子為其父臣為其君。以祈福報恩耳。今大毀之。適足以動人心。念非社稷之利也。上意為之少回。
宣和二年。詔復釋氏名稱 按宋史徽宗本紀。宣和二年。六月丁亥。復寺院額。九月乙巳。復德士為僧 按佛祖統紀。宣和二年八月。下詔曰向緣奸人建議。改釋氏之名稱。深為未允。前旨改德士女德士者。依舊稱為僧尼。九月詔大復天下僧尼。
宣和七年六月。道州永道得旨放回。敕住昭先禪院。賜名法道。以旌護法 按宋史徽宗本紀。不載 按佛祖統紀云云。
宣和八年。敕禁燬辱僧尼 按宋史徽宗本紀。不載 按佛祖統紀。宣和八年七月。吳國公主。敬重空門。敕品官庶民。如有毀辱僧尼罵
【現代漢語翻譯】 現代漢語譯本： 歸真（人名）聽信李德裕（人名）的建議，滅佛。不到一年，歸真就被誅殺了，李德裕也被貶謫而死。宣宗皇帝大力復興佛教。我朝太祖、太宗等歷代聖明的君主，都繼承傳統，通過翻譯佛經、考試僧侶等方式，大力弘揚佛法，這些都已經成為既定的制度，即使經歷萬世也應該遵守。陛下怎麼忍心因為奸佞小人的讒言，做出這種驚世駭俗的事情呢？陛下難道沒有想到太武帝被宦官殺害的教訓嗎？周武帝被囚禁在鐵牢里的遭遇嗎？唐武帝受到減壽去位的報應嗎？這些都是前車之鑑啊！陛下為何要重蹈昏庸君主的覆轍，違背祖宗的法度呢？』 奏章呈上后，皇帝勃然大怒，下令將京執流放到道州。皇帝因為京執不肯奉旨，於是擱置了任命輔相的計劃，完全聽從身邊人的意見。盛章逼迫僧錄洪炳上表贊同皇帝的旨意。於是，全部將僧人改為德士，一律按照道士的裝束打扮，不從者就毀壞他們的寺廟。京執多次在皇帝面前懇切陳述說：『天下的佛像，不是僧人們自己製作的，都是兒子爲了父親，臣子爲了君主，用來祈福報恩的。現在大肆毀壞佛像，恰恰足以動搖人心，我認為這對國家社稷沒有好處。』皇帝聽后，心意稍微有所迴轉。
宣和二年，皇帝下詔恢復僧人的稱謂。』（按：《宋史·徽宗本紀》記載：宣和二年六月丁亥，恢復寺院的匾額。九月乙巳，恢復德士為僧。）（按：《佛祖統紀》記載：宣和二年八月，下詔說：『之前因為奸人建議，更改僧人的稱謂，深感不妥。之前的旨意將德士、女德士改稱的，依舊稱為僧尼。』九月，下詔大規模恢復天下的僧尼。）
宣和七年六月，道州的永道奉旨放回京執，敕令他居住在昭先禪院，賜名法道，以此來表彰他護法的功績。』（按：《宋史·徽宗本紀》沒有記載。）（按：《佛祖統紀》記載了這件事。）
宣和八年，皇帝下令禁止毀辱僧尼。』（按：《宋史·徽宗本紀》沒有記載。）（按：《佛祖統紀》記載：宣和八年七月，吳國公主敬重佛門，下令官員和平民，如果有人毀辱僧尼，謾罵……）
【English Translation】 English version: 'Gui Zhen (person's name), heeding the advice of Li Deyu (person's name), suppressed Buddhism. In less than a year, Gui Zhen was executed, and Li Deyu was demoted and died. Emperor Xuanzong greatly revived Buddhism. Our dynasty's Taizu, Taizong, and successive wise emperors have inherited the tradition of promoting Buddhism through translating scriptures and examining monks. These have become established institutions that should be followed even for ten thousand generations. How can Your Majesty bear to make such shocking moves based on the slanderous words of treacherous villains? Has Your Majesty not considered the lesson of Emperor Taiwu being murdered by eunuchs? The experience of Emperor Zhou Wu being imprisoned in an iron cage? The retribution of Emperor Tang Wu, who suffered a shortened lifespan and was deposed? These are all lessons from the past! Why should Your Majesty repeat the mistakes of foolish rulers and violate the laws of your ancestors?' After the memorial was presented, the emperor was furious and ordered Jing Zhi to be exiled to Daozhou. Because Jing Zhi refused to comply with the imperial decree, the emperor shelved the plan to appoint a prime minister and listened entirely to the opinions of those around him. Sheng Zhang forced the Sangha Registrar Hong Bing to submit a memorial endorsing the emperor's decree. Consequently, all monks were renamed 'De Shi' (virtuous scholars) and dressed in Daoist attire. Those who did not comply had their temples destroyed. Jing Zhi repeatedly pleaded before the emperor, saying, 'The Buddha statues in the world are not made by the monks themselves, but by sons for their fathers and subjects for their rulers, to pray for blessings and repay kindness. Now, destroying the Buddha statues on a large scale will only shake the people's hearts. I believe this is not beneficial to the country.' After hearing this, the emperor's intention wavered slightly.
'In the second year of Xuanhe, the emperor issued an edict to restore the title of monks.' (Note: The 'History of the Song Dynasty: Emperor Huizong's Annals' records: 'On Dinghai, the sixth month of the second year of Xuanhe, the plaques of the temples were restored. On Yisi, the ninth month, the De Shi were restored to monks.') (Note: The 'Comprehensive Record of Buddhist Patriarchs' records: 'In the eighth month of the second year of Xuanhe, an edict was issued saying: 'Previously, due to the suggestion of treacherous people, the title of monks was changed, which was deeply inappropriate. The previous decree to rename De Shi and female De Shi will remain as monks and nuns.' In the ninth month, an edict was issued to restore monks and nuns throughout the country on a large scale.)
'In the sixth month of the seventh year of Xuanhe, Yongdao of Daozhou received an imperial decree to release Jing Zhi and ordered him to reside in Zhaoxian Chan Monastery, bestowing upon him the name Fadao (Dharma Way) to commend his merit in protecting the Dharma.' (Note: The 'History of the Song Dynasty: Emperor Huizong's Annals' does not record this.) (Note: The 'Comprehensive Record of Buddhist Patriarchs' records this event.)
'In the eighth year of Xuanhe, the emperor issued an edict prohibiting the destruction and humiliation of monks and nuns.' (Note: The 'History of the Song Dynasty: Emperor Huizong's Annals' does not record this.) (Note: The 'Comprehensive Record of Buddhist Patriarchs' records: 'In the seventh month of the eighth year of Xuanhe, Princess of Wu respected the Buddhist community and ordered officials and commoners that if anyone destroys or humiliates monks and nuns, or curses...')
稍禿字者。照祥符三年指揮治罪。
欽宗靖康二年。高宗即位。召僧克勤。詣行在說法。命僧法道。為宣教郎總管司參謀軍事 按宋史高宗本紀。不載 按佛祖統紀。靖康二年五月。康王即位於宋州。十月上幸揚州。遣使八輩。召金山克勤禪師詣行在所。演說禪法。賜號圓悟。東京留守宗澤承製。命法道法師住左街。天清寺。補宣教郎總管司參謀軍事。為國行法。護佑軍旅。師往淮潁。勸化豪右。出糧助國。軍賴以濟。
高宗建炎四年。以林靈素故居。為資福院。詔加僧法道。為圓通法濟大師 按宋史高宗本紀。不載 按佛祖統紀。建炎四年二月乙亥。上次江心寺有旨。以林靈素故居。為資福教院。丞相呂頤浩舉圓辨法師道琛主之。三月己未。上發江心。詔法道法師隨駕。陪議軍國事。上欲加以冠冕。師力辭。詔加圓通法濟大師。四月上駐蹕于會稽天旱。詔道法師。禱于圓通寺。即日雨至。上大說。
紹興二年。帝于禁中。書佛經披讀。詔建觀音殿 按宋史高宗本紀。不載 按佛祖統紀。紹興二年正月。上駐蹕于錢唐。升爲臨安府。上每於禁中。書金剛圓覺普門品心經七佛偈。暇日常自披讀。以發聖解又御書阿育王山舍利塔。曰佛頂光明之塔。二月詔再建天竺觀音大士殿。
紹興三年。詔僧
【現代漢語翻譯】 現代漢語譯本：
稍禿字者：如果稍微塗改文字，按照祥符三年（宋真宗年號）的指揮進行治罪。 欽宗靖康二年，高宗即位。召僧克勤（人名，禪師），到行在（皇帝所在的地方）說法。命令僧法道（人名，法師），擔任宣教郎總管司參謀軍事。（按《宋史·高宗本紀》沒有記載此事。按《佛祖統紀》記載，靖康二年五月，康王在宋州即位。十月，皇上駕臨揚州，派遣使者八次，召金山克勤禪師到行在所，演說禪法，賜號圓悟。東京留守宗澤奉旨，命令法道法師住在左街天清寺，補任宣教郎總管司參謀軍事，為國家施行佛法，護佑軍隊。法師前往淮潁，勸化當地的富豪，拿出糧食幫助國家，軍隊因此得以接濟。） 高宗建炎四年，將林靈素（人名，道士）的故居改為資福院，詔令加封僧法道為圓通法濟大師。（按《宋史·高宗本紀》沒有記載此事。按《佛祖統紀》記載，建炎四年二月乙亥，皇上駕臨江心寺，有旨意將林靈素的故居改為資福教院，丞相呂頤浩推薦圓辨法師道琛主持。三月己未，皇上離開江心，詔令法道法師隨駕，參與商議軍國大事。皇上想授予他官位，法師極力推辭，詔令加封為圓通法濟大師。四月，皇上駐紮在會稽，天旱，詔令道法師在圓通寺祈禱，當天就下雨了，皇上非常高興。） 紹興二年，皇上在皇宮中書寫佛經並披閱，詔令建造觀音殿。（按《宋史·高宗本紀》沒有記載此事。按《佛祖統紀》記載，紹興二年正月，皇上駐紮在錢唐，升爲臨安府。皇上經常在皇宮中書寫《金剛經》、《圓覺經》、《普門品》、《心經》、《七佛偈》，空閑時經常親自披閱，以啓發聖解。又御書阿育王山舍利塔，題名為佛頂光明之塔。二月，詔令重建天竺觀音大士殿。） 紹興三年，詔令僧
【English Translation】 English version:
'Slightly altered characters': Those who slightly alter the characters will be punished according to the decree of the third year of Xiangfu (era name of Emperor Zhenzong of Song Dynasty). In the second year of Jingkang during the reign of Emperor Qinzong, Emperor Gaozong ascended the throne. He summoned the monk Keqin (a personal name, a Chan master) to expound the Dharma at the imperial court (where the emperor was). He ordered the monk Fadao (a personal name, a Dharma master) to serve as a military counselor in the Propaganda and Education Department. (According to the 'Basic Annals of Gaozong in the History of Song,' this is not recorded. According to the 'Comprehensive Records of Buddhas and Patriarchs,' in May of the second year of Jingkang, Prince Kang ascended the throne in Songzhou. In October, the emperor visited Yangzhou and sent envoys eight times to summon Chan Master Keqin of Jinshan to the imperial court to expound the Chan Dharma, bestowing upon him the title 'Yuanwu'. Zong Ze, the defender of Tokyo, acting on imperial orders, ordered Dharma Master Fadao to reside in Tianqing Temple on Zuojie Street and appointed him as a military counselor in the Propaganda and Education Department to practice the Dharma for the country and protect the army. The master went to Huaiying to persuade the local wealthy people to contribute grain to help the country, thereby providing relief to the army.) In the fourth year of Jianyan during the reign of Emperor Gaozong, the former residence of Lin Lingsu (a personal name, a Taoist priest) was converted into Zifu Monastery, and an imperial edict was issued to bestow upon the monk Fadao the title 'Great Master Yuantong Faji'. (According to the 'Basic Annals of Gaozong in the History of Song,' this is not recorded. According to the 'Comprehensive Records of Buddhas and Patriarchs,' on the day of Yihai in February of the fourth year of Jianyan, the emperor visited Jiangxin Temple and issued an edict to convert the former residence of Lin Lingsu into Zifu Teaching Monastery, with Prime Minister Lü Yihao recommending Dharma Master Daochen of Yuanbian to preside over it. On the day of Jiwei in March, the emperor left Jiangxin and issued an edict for Dharma Master Fadao to accompany him, participating in discussions on military and state affairs. The emperor wanted to grant him an official position, but the master strongly declined, and an edict was issued to bestow upon him the title 'Great Master Yuantong Faji'. In April, the emperor was stationed in Kuaiji, and there was a drought. An edict was issued for Dharma Master Dao to pray at Yuantong Temple, and it rained that day, greatly pleasing the emperor.) In the second year of Shaoxing, the emperor wrote and read Buddhist scriptures in the palace, and an edict was issued to build a Guanyin Hall. (According to the 'Basic Annals of Gaozong in the History of Song,' this is not recorded. According to the 'Comprehensive Records of Buddhas and Patriarchs,' in January of the second year of Shaoxing, the emperor was stationed in Qiantang, which was promoted to Lin'an Prefecture. The emperor often wrote the 'Diamond Sutra,' 'Perfect Enlightenment Sutra,' 'Universal Gate Chapter,' 'Heart Sutra,' and 'Verses of the Seven Buddhas' in the palace, and often personally read them in his spare time to inspire sacred understanding. He also personally wrote the stupa of King Ashoka Mountain Relics, titling it 'The Stupa of the Light of the Buddha's Crown'. In February, an edict was issued to rebuild the Hall of Avalokiteśvara, the Great Being of India.) In the third year of Shaoxing, an edict was issued to the monks
居道上 按宋史高宗本紀。不載 按佛祖統紀。紹興三年二月。廬山道法師申劄都省稱崇觀之後道士叨冒資品。林靈素王沖道輩視兩府者甚眾。遂令道士冒居僧上。靖康建炎道士視官已行追毀。而國忌行香。寺院聚會。猶敢傲然居上。其蔑視國法。有若此者。今欲復還祖宗舊制。僧史略具載。每當朝集。僧先道后。並立殿廷。僧東道西。凡遇郊天。道左僧右。尋送禮部。取到太常寺狀稱因革禮。乾德元年宣德門肆赦故事道左僧右。又檢照嘉祐編敕並紹興新書。並以僧道立文為次。其政和條內道僧觀僧及道士位在僧上。並已刪去不行。尋蒙朝旨。依條改正。以僧居上。十一月太常寺。遍符諸路。應行香立班。諸處聚會。並依祖宗成法。以僧居左。
紹興四年。敕建水陸大齋。濟度戰沒之人 按宋史高宗本紀。不載 按佛祖統紀。紹興四年。偽齊劉豫。同金虜入寇。上下詔親征。九月上親詣天竺大士殿。焚香恭禱。早平北虜。既而淮東宣撫使韓世忠。敗金人齊人于承州。世忠獻俘行在。因陳戰沒之人。乞加贈恤。上蹙然曰。死於鋒鏑。誠為可憫。即敕直學士院胡松年具詞。建水陸大齋。以為濟度。是夕也有見鬼神來會甚眾。有夢戰死者。咸忻然相慶。以為自此得生善趣者。上聞之大說。
紹興五年。詔道法師
【現代漢語翻譯】 現代漢語譯本 『居道上』：根據《宋史·高宗本紀》，沒有相關記載。根據《佛祖統紀》，紹興三年二月，廬山道法師向都省申訴，稱崇觀之後，道士冒用官位品級，像林靈素、王沖道之流，視兩府如無物者甚多，以致道士冒居僧人之上。靖康、建炎年間，道士憑藉官位之事已被追究廢止。然而在國忌行香、寺院聚會等場合，道士仍然傲然居於僧人之上，如此蔑視國法。現在想要恢復祖宗舊制，《僧史略》詳細記載，每當朝廷集會，僧人先於道士，並立于殿廷，僧人在東，道士在西。凡是遇到郊祭，道士在左，僧人在右。之後送禮部，取到太常寺的報告，稱沿革禮儀。乾德元年，宣德門大赦的慣例是道士在左，僧人在右。又查閱嘉祐編敕以及紹興新書，都以僧道立文為次序。而政和年間的條文內，道僧觀僧以及道士位在僧人之上，都已經刪除不再施行。不久蒙朝廷下旨，依照條文改正，以僧人居上。十一月，太常寺遍告各路，凡是行香立班、各處聚會，都依照祖宗成法，以僧人居左。
紹興四年，下令建造水陸大齋，濟度戰沒之人：根據《宋史·高宗本紀》，沒有相關記載。根據《佛祖統紀》，紹興四年，偽齊劉豫與金虜一同入侵，皇帝下詔親征。九月，皇帝親自前往天竺大士殿，焚香恭敬祈禱，早日平定北虜。不久，淮東宣撫使韓世忠在承州打敗金人和齊人。韓世忠獻上俘虜，陳述戰沒之人的情況，請求朝廷給予贈恤。皇帝憂慮地說：『死於戰場，確實可憐。』於是下令直學士院胡松年撰寫祭文，建造水陸大齋，用以濟度亡靈。當晚，有人看到鬼神前來聚會，人數眾多。有夢見戰死之人，都高興地互相慶賀，認為從此可以轉生善道。皇帝聽聞后非常高興。
紹興五年，詔令道法師...
【English Translation】 English version 'Daoists Above': According to the 'Chronicle of Emperor Gaozong of the Song Dynasty', there is no relevant record. According to the 'General History of the Buddhas and Patriarchs', in February of the third year of Shaoxing (1133), the Daoist priest of Lushan (Mount Lu) submitted a memorial to the Metropolitan Secretariat, stating that after the Chongguan era (1101-1106), Daoists had been falsely claiming official ranks and grades. People like Lin Lingsu and Wang Chongdao treated the two administrations (referring to the central government) as if they were nothing, resulting in Daoists presumptuously placing themselves above monks. During the Jingkang (1126-1127) and Jianyan (1127-1130) periods, the matter of Daoists relying on official positions had been investigated and abolished. However, on occasions such as national memorial incense offerings and temple gatherings, Daoists still arrogantly placed themselves above monks, showing such contempt for national law. Now, there is a desire to restore the old system of the ancestors. The 'Brief History of Monks' records in detail that whenever the court gathers, monks precede Daoists, standing in the palace hall, with monks on the east and Daoists on the west. Whenever suburban sacrifices occur, Daoists are on the left and monks on the right. Afterwards, it was sent to the Ministry of Rites, and a report was obtained from the Court of Imperial Sacrifices, stating the evolution of rituals. In the first year of Qiande (963), the custom of the amnesty at Xuande Gate was that Daoists were on the left and monks on the right. Also, the Jiayou Compilation Edicts and the Shaoxing New Book were examined, and both listed monks and Daoists in order. However, the articles from the Zhenghe era (1111-1118) that Daoist monks, observing monks, and Daoists were above monks have been deleted and are no longer implemented. Soon, an imperial decree was issued to correct according to the articles, with monks above. In November, the Court of Imperial Sacrifices widely informed all routes that all incense offerings and gatherings should follow the ancestral system, with monks on the left.
In the fourth year of Shaoxing (1134), an edict was issued to build a Grand Water and Land Dharma Assembly (Shui Lu Da Zhai), to deliver those who died in battle: According to the 'Chronicle of Emperor Gaozong of the Song Dynasty', there is no relevant record. According to the 'General History of the Buddhas and Patriarchs', in the fourth year of Shaoxing, Liu Yu of the puppet Qi state invaded together with the Jin (Jurchen) barbarians. The emperor issued an edict for a personal expedition. In September, the emperor personally went to the Hall of the Great Scholar of Tianzhu (India), burned incense and respectfully prayed for the early pacification of the northern barbarians. Soon, Han Shizhong, the Pacification Commissioner of Huaidong, defeated the Jin and Qi people at Cheng Prefecture. Han Shizhong presented the captives and reported the situation of those who died in battle, requesting the court to grant posthumous compensation. The emperor said with concern: 'Those who died on the battlefield are indeed pitiable.' Therefore, he ordered Hu Songnian of the Directorate of Academic Affairs to compose a memorial and build a Grand Water and Land Dharma Assembly to deliver the spirits of the dead. That night, some people saw ghosts and spirits gathering in large numbers. Some dreamed of those who died in battle, all happily congratulating each other, believing that they could be reborn in a good realm from then on. The emperor was very pleased upon hearing this.
In the fifth year of Shaoxing (1135), an edict was issued to the Daoist masters...
。入內祈雨。賜金缽。又賜僧應如度牒銀幣 按宋史高宗本紀。不載 按佛祖統紀。紹興五年。彌月大旱。詔道法師。入內祈雨。結壇作法。以四金瓶。各盛鮮鯽。噀水默祝。遣四急足投諸江。使未回。而雨已洽。上大悅。特賜金缽。九月上幸天竺大士殿炷香。住山應如奏對如流。上悅。賜萬歲香山。以供大士。及度牒銀幣之類。
紹興七年。詔有額寺院。充墳寺功德者。並令改正 按宋史高宗本紀。不載 按佛祖統紀。紹興七年。左司諫陳公輔上疏。乞照祖宗成法。不許執政指射有額寺院。應臣僚前曾陳乞有額寺院。充墳寺功德者。並令改正。許與無額小院。詔可。初是知院李綱占常州普利。及邵武興聖。臺臣論奏。以兩處。俱為有額。有所違礙。詔令別占無額小院。士論為快。又樞密沈與求奏稱。墳寺妙嚴院雖本家建造。既元有敕額。不當撥賜。上以為自造之屋。不必改正。時諫臣謂與求能體祖宗法意。革今日之幣。宣從所請。有旨許之。
紹興九年。敕天下州郡。立報恩光孝禪寺。為徽宗專建追嚴之所 按宋史高宗本紀。不載 按佛祖統紀紀云云。
紹興十二年五月。停給度僧牒 按宋史高宗本紀云云 按佛祖統紀。十二年左修職郎詹叔義上財賦表。乞住賣度牒。朝廷從之。時臨安府乞度牒
【現代漢語翻譯】 現代漢語譯本： 入內宮祈雨，賜予金缽。又賜予僧人應如度牒（一種允許僧人身份的官方檔案）和銀幣——根據《宋史·高宗本紀》，沒有記載此事。根據《佛祖統紀》，紹興五年，持續一個月的大旱。皇帝詔令道法師入內宮祈雨，結壇作法，用四個金瓶，各盛滿鮮活的鯽魚，噴水並默默祝禱。派遣四名快馬使者將金瓶投入江中。使者還未返回，雨就已經充足降下。皇帝非常高興，特別賜予金缽。九月，皇帝駕臨天竺大士殿炷香，住山僧人應如奏對如流，皇帝很高興，賜予萬歲香山，以供奉大士，以及度牒、銀幣之類。 紹興七年，詔令將充當墳寺功德的有額寺院全部改正——根據《宋史·高宗本紀》，沒有記載此事。根據《佛祖統紀》，紹興七年，左司諫陳公輔上疏，請求按照祖宗的成法，不允許執政者指使有額寺院。應臣僚之前曾經陳請將有額寺院充當墳寺功德的，全部命令改正，允許給予無額的小寺院。皇帝批準。起初是知院李綱侵佔了常州普利寺和邵武興聖寺，臺臣論奏，認為這兩處都是有額寺院，有所違礙。皇帝詔令另外侵佔無額的小寺院。士大夫們認為很痛快。又樞密沈與求奏稱，墳寺妙嚴院雖然是本家建造，既然原有敕額，就不應當撥賜。皇帝認為這是自己建造的房屋，不必改正。當時諫臣認為沈與求能夠體會祖宗的法意，革除今日的弊端，宣稱聽從他的請求。有旨意批準。 紹興九年，敕令天下州郡，建立報恩光孝禪寺，作為徽宗皇帝專門建造的追薦嚴飾之所——根據《宋史·高宗本紀》，沒有記載此事。根據《佛祖統紀》記載如此。 紹興十二年五月，停止發放度僧牒——根據《宋史·高宗本紀》記載如此——根據《佛祖統紀》，十二年，左修職郎詹叔義上財賦表，請求出售度牒。朝廷聽從了他的建議。當時臨安府請求度牒。
【English Translation】 English version: Entering the palace to pray for rain, the emperor bestowed a golden缽 (bō, a bowl). He also granted the monk Yingru a度牒 (dùdié, an official document permitting monastic status) and silver coins. According to the 'History of the Song Dynasty, Chronicle of Emperor Gaozong,' this is not recorded. According to the 'Comprehensive Record of the Buddhist Patriarchs,' in the fifth year of Shaoxing, there was a severe drought lasting a month. The emperor ordered Dharma Master Dao to enter the palace to pray for rain, setting up an altar and performing rituals. He used four golden vases, each filled with fresh crucian carp, sprinkling water and silently chanting prayers. He dispatched four swift messengers to throw the vases into the river. Before the messengers returned, the rain had already fallen abundantly. The emperor was greatly pleased and specially bestowed a golden缽. In September, the emperor visited the Great Scholar Hall of Tianzhu to burn incense. The resident monk Yingru responded fluently to the emperor's questions, and the emperor was delighted, granting him the Wansui Xiangshan (Long Live Incense Mountain) to供奉 (gòngfèng, enshrine and worship) the Great Scholar, as well as度牒, silver coins, and the like. In the seventh year of Shaoxing, an edict was issued to rectify all registered monasteries used as merit for tomb temples. According to the 'History of the Song Dynasty, Chronicle of Emperor Gaozong,' this is not recorded. According to the 'Comprehensive Record of the Buddhist Patriarchs,' in the seventh year of Shaoxing, Chen Gongfu, the Left Remonstrance Official, submitted a memorial requesting that, according to the ancestral laws, officials should not be allowed to direct registered monasteries. All cases where officials had previously requested registered monasteries to be used as merit for tomb temples were to be rectified, and unregistered small monasteries were to be granted instead. The emperor approved. Initially, Li Gang, the administrator of the Changzhou Puli Monastery and the Shaowu Xingsheng Monastery, had encroached upon them. The censorate argued that both places were registered monasteries, which was a violation. The emperor ordered him to encroach upon unregistered small monasteries instead. The scholars considered this a just outcome. Furthermore, Shen Yuqiu, the Privy Councilor, reported that although the Miaoyan Courtyard of the tomb temple was built by his family, since it originally had an imperial plaque, it should not be allocated to them. The emperor believed that since it was a self-built house, it did not need to be rectified. At the time, the remonstrance officials believed that Shen Yuqiu was able to understand the ancestral laws and eliminate the abuses of the present day, and they declared that his request should be followed. An imperial decree was issued to approve it. In the ninth year of Shaoxing, an imperial edict was issued to establish Bao'en Guangxiao Chan Monasteries in all prefectures and counties throughout the country, as places specially built by Emperor Huizong for posthumous adornment. According to the 'History of the Song Dynasty, Chronicle of Emperor Gaozong,' this is not recorded. According to the 'Comprehensive Record of the Buddhist Patriarchs,' it is recorded as such. In the fifth month of the twelfth year of Shaoxing, the issuance of度僧牒 (dù sēng dié, monastic certificates) was suspended. According to the 'History of the Song Dynasty, Chronicle of Emperor Gaozong,' it is recorded as such. According to the 'Comprehensive Record of the Buddhist Patriarchs,' in the twelfth year, Zhan Shuyi, the Left Auxiliary Official, submitted a memorial on finance and taxation, requesting the sale of度牒. The court followed his suggestion. At that time, the Lin'an Prefecture requested度牒.
。修天竺大士殿。敕給錢五萬緡。謂侍臣曰。朕觀古者人主。欲除釋老二教。或毀其像。或廢其徒。皆不及久。往往愈熾。今不放度牒。則自可漸銷而制勝。
紹興十三年。敕建佛寺壽星院。僧乞撥度牒。不許 按宋史高宗本紀。不載 按佛祖統紀。十三年敕西湖北山建天申萬壽圓覺寺。再修西湖壽星院。主事者乞撥度牒。上曰言者皆欲賣牒。以資國用。然一牒所得。不過二百緡。而一夫不耕矣。若住撥十年。則其徒自少矣。
紹興二十四年。詔以上天竺。為御前道場。特免科敷等事。
紹興三十年十一月。住靈隱道昌禪師上表。乞頒行度牒。不報。
紹興三十一年。禮部侍郎吳子才。奏乞頒行度牒。言事者以佞佛斥之。罷歸田里 按以上宋史高宗本紀。俱不載 按佛祖統紀云云。
紹興三十二年。孝宗即位。出內府玉器。施大士殿 按宋史孝宗本紀。不載 按佛祖統紀。紹興三十二年五月。禪位於太子。十月淫雨不止。上遣內侍。禱于上天竺。燎煙始升。曉日開霽。上喜。出內府玉器三品。以施大士殿。壽成太后。施七寶冠。
孝宗乾道元年。召僧子琳入見。敕禁燬辱僧尼 按宋史孝宗本紀。不載 按佛祖統紀。乾道元年二月。召靈山子琳法師入見。問曰朕欲讀經。以何為要
【現代漢語翻譯】 現代漢語譯本：修建天竺大士殿（Tiānzhú Dàshì Diàn，天竺大士殿）。皇帝下令撥給五萬緡（mín，古代的貨幣單位）。他對侍臣說：『我觀察古代的君主，想要去除釋（Shì，佛教）老（Lǎo，道教）二教，有的毀壞他們的佛像，有的廢除他們的僧徒，都沒有長久的效果，往往反而更加興盛。現在如果不發放度牒（dùdié，僧侶的身份證明），自然可以逐漸消減而制勝。』
紹興（Shàoxīng）十三年，皇帝下令建造佛寺壽星院（Shòuxīng Yuàn）。僧人請求撥發度牒，沒有被允許。按《宋史·高宗本紀》沒有記載。按《佛祖統紀》記載，紹興十三年，皇帝下令在西湖北山建造天申萬壽圓覺寺（Tiānshēn Wànshòu Yuánjué Sì），再次修繕西湖壽星院。主管此事的人請求撥發度牒，皇帝說：『進言的人都想賣度牒，用來資助國家用度。然而一張度牒所得，不過二百緡，卻會少了一個農民耕田。如果停止撥發十年，那麼僧徒自然會減少。』
紹興二十四年，皇帝下詔以上天竺（Shàng Tiānzhú）為御前道場，特別免除科敷等事務。
紹興三十年十一月，住在靈隱寺（Língyǐn Sì）的道昌禪師（Dàochāng Chánshī）上表，請求頒發度牒，沒有得到回覆。
紹興三十一年，禮部侍郎吳子才（Wú Zǐcái）上奏請求頒發度牒，議事的人因為他佞佛而斥責他，罷官回鄉。按以上《宋史·高宗本紀》都沒有記載。按《佛祖統紀》如此記載。
紹興三十二年，孝宗（Xiàozōng）即位，拿出內府的玉器，施捨給大士殿。按《宋史·孝宗本紀》沒有記載。按《佛祖統紀》記載，紹興三十二年五月，高宗禪位於太子。十月連綿陰雨不止，皇帝派遣內侍，到上天竺祈禱，焚燒祭祀的煙剛升起，早晨的太陽就放晴了。皇帝很高興，拿出內府的三件玉器，用來施捨給大士殿。壽成太后（Shòuchéng Tàihòu）施捨了七寶冠。
孝宗乾道（Qiándào）元年，召見僧人子琳（Zǐlín）入宮，下令禁止毀辱僧尼。按《宋史·孝宗本紀》沒有記載。按《佛祖統紀》記載，乾道元年二月，召見靈山（Língshān）的子琳法師（Zǐlín Fǎshī）入宮，問道：『朕想要讀經，以什麼為要？』
【English Translation】 English version: He ordered the construction of the Great Sage Hall at Tianzhu (Tiānzhú Dàshì Diàn, Great Sage Hall at Tianzhu). An imperial edict allocated 50,000 strings of cash (mín, ancient currency unit). He said to his attendant ministers, 'I have observed that ancient rulers, wanting to eliminate the two teachings of Buddhism (Shì, Buddhism) and Taoism (Lǎo, Taoism), some destroyed their images, and some abolished their monks, but none of them lasted long, and often they became even more prosperous. Now, if we do not issue ordination certificates (dùdié, monk's identity certificate), we can naturally gradually reduce them and gain the upper hand.'
In the thirteenth year of Shaoxing (Shàoxīng), the emperor ordered the construction of the Longevity Star Monastery (Shòuxīng Yuàn). A monk requested the allocation of ordination certificates, but it was not allowed. According to the 'Basic Annals of Emperor Gaozong in the History of Song,' this is not recorded. According to the 'Comprehensive Records of Buddhist Patriarchs,' in the thirteenth year of Shaoxing, the emperor ordered the construction of the Heavenly Longevity Perfect Enlightenment Temple (Tiānshēn Wànshòu Yuánjué Sì) on the North Mountain of West Lake, and the Longevity Star Monastery of West Lake was renovated again. The person in charge of this matter requested the allocation of ordination certificates, and the emperor said, 'Those who speak all want to sell ordination certificates to subsidize the national treasury. However, the income from one ordination certificate is only two hundred strings of cash, but one less farmer will cultivate the land. If we stop allocating them for ten years, then the monks will naturally decrease.'
In the twenty-fourth year of Shaoxing, the emperor issued an edict designating Upper Tianzhu (Shàng Tiānzhú) as the imperial court's Dharma assembly site, and specially exempted it from corvée and other matters.
In the eleventh month of the thirtieth year of Shaoxing, Zen Master Daochang (Dàochāng Chánshī) of Lingyin Temple (Língyǐn Sì) submitted a memorial requesting the issuance of ordination certificates, but it was not answered.
In the thirty-first year of Shaoxing, Wu Zicai (Wú Zǐcái), the Vice Minister of the Ministry of Rites, submitted a memorial requesting the issuance of ordination certificates. Those who discussed the matter criticized him for being a Buddhist flatterer and dismissed him to return to his hometown. According to the 'Basic Annals of Emperor Gaozong in the History of Song' above, none of this is recorded. According to the 'Comprehensive Records of Buddhist Patriarchs,' it is recorded as such.
In the thirty-second year of Shaoxing, Emperor Xiaozong (Xiàozōng) ascended the throne and took out jade artifacts from the inner treasury to donate to the Great Sage Hall. According to the 'Basic Annals of Emperor Xiaozong in the History of Song,' this is not recorded. According to the 'Comprehensive Records of Buddhist Patriarchs,' in the fifth month of the thirty-second year of Shaoxing, Emperor Gaozong abdicated the throne to the crown prince. In October, the continuous rain did not stop, and the emperor sent an inner attendant to pray at Upper Tianzhu. As soon as the smoke from the burning sacrifice rose, the morning sun cleared. The emperor was very happy and took out three jade artifacts from the inner treasury to donate to the Great Sage Hall. Empress Dowager Shouchang (Shòuchéng Tàihòu) donated a seven-treasure crown.
In the first year of the Qiandao (Qiándào) era of Emperor Xiaozong, he summoned the monk Zilin (Zǐlín) to the palace and ordered that monks and nuns should not be destroyed or insulted. According to the 'Basic Annals of Emperor Xiaozong in the History of Song,' this is not recorded. According to the 'Comprehensive Records of Buddhist Patriarchs,' in the second month of the first year of the Qiandao era, Dharma Master Zilin (Zǐlín Fǎshī) of Lingshan (Língshān) was summoned to the palace, and he asked, 'I want to read the scriptures, what is essential?'
。師曰金剛圓覺。最為要道。問參禪之法師曰。直須自悟。上悅。賜號慈受。三月以鄭國公主出家。敕品官庶民。有毀辱僧尼。罵稱禿字者。依祥符宣和敕旨。品官敕停。庶民流千里。仰天下州軍。遍榜曉諭。仍許僧尼錄白指揮與度牒隨身永同公據應僧尼過犯。官司不得私理。須奏聞取旨施行。
乾道三年。幸上天竺。授僧若訥右街僧錄。敕建內觀堂于禁中。一遵上竺制度 按宋史孝宗本紀。不載 按佛祖統紀。乾道三年二月。駕幸上天竺。禮敬大士。問住山若訥曰。大士之前。合拜不合拜。師曰。不拜則各自稱尊。拜則遞相恭敬。上欣然致拜。又問歲旦修光明懺之意。師曰佛為梵釋四王。說金光明三昧之道。囑其護國護人。後世祖師。立為懺儀。于歲旦奉行其法。為國祈福。此盛世之典也。上悅。授右街僧錄。復賜錢。即道翊法師故居。建十六觀堂。命內翰樓鑰作記。三月敕于禁中。建內觀堂。一遵上竺制度。
乾道四年。召僧若訥。領五十僧。入內觀堂。修佛事 按宋史孝宗本紀。不載 按佛祖統紀。乾道四年四月八日。召上竺訥法師。領五十僧。入內觀堂。行護國金光明三昧。齋罷說法。上曰佛法固妙。安得如許經卷。師曰有本者如是。上悅。進授左街僧錄慧光法師。自是歲歲佛生日。賜入內僧帛
五十匹。修舉佛事。
乾道七年。召僧慧遠。入對選德殿 按宋史孝宗本紀。不載 按佛祖統紀。乾道七年二月。靈隱慧遠禪師。入對選德殿。上曰。如何免得生死。對曰。不悟大乘終。未能免。上曰。如何得悟對曰。本有之性。磨以歲月。自然得悟。上曰。悟后如何對曰悟后始知今日問答皆非。上曰。一切處不是后如何。對曰脫體現前。更無可見之相。上有省。首肯之。
乾道八年。幸天竺寺。召諸僧集內觀堂。賜齋 按宋史孝宗本紀。乾道八年春正月丁酉。幸天竺寺玉津園 按佛祖統紀。八年正月。車駕幸靈隱錫賚有加。八月召天竺訥法師徑山印禪師靈隱遠禪師。及三教之士。集內觀堂。賜齋。復令遠禪師獨對東閣賜坐。問曰。前日睡中忽聞鐘聲。不知夢覺是同是別。對曰。夢覺無殊。教誰分別。上曰。鐘聲從何處起。對曰從陛下問處起。十月賜靈隱慧遠佛海禪師。
乾道九年。幸天竺寺。召訥法師。獨對選德殿 按宋史孝宗本紀。乾道九年正月辛酉。幸天竺寺玉津園 按佛祖統紀。九年正月。召上竺訥法師。獨對選德殿賜坐。問大士歷代靈蹟。及法華經旨。
淳熙元年。詔于上竺建藏殿。召僧入對禁中 按宋史孝宗本紀。不載 按佛祖統紀。淳熙元年二月。賜內帑于上竺。建藏殿。及
【現代漢語翻譯】 現代漢語譯本
五十匹。用於舉辦佛教儀式。 乾道七年（1171年）。皇帝召見僧人慧遠（Huiyuan，人名），在選德殿進行對答。（按：《宋史·孝宗本紀》未記載此事；按：《佛祖統紀》記載，乾道七年二月，靈隱寺的慧遠禪師在選德殿接受皇帝的召見。皇帝問：『如何才能免除生死？』慧遠回答：『不領悟大乘佛法，終究不能免除。』皇帝問：『如何才能領悟？』慧遠回答：『本有的佛性，經過歲月的磨礪，自然能夠領悟。』皇帝問：『領悟之後如何？』慧遠回答：『領悟之後才知道今日的問答都是虛妄。』皇帝問：『一切處都不是之後如何？』慧遠回答：『脫去形體顯現真性，更沒有可以見到的表象。』皇帝有所領悟，點頭稱許。） 乾道八年（1172年）。皇帝駕臨天竺寺，召集眾僧在內觀堂，賜予齋飯。（按：《宋史·孝宗本紀》記載，乾道八年春正月丁酉日，皇帝駕臨天竺寺玉津園；按：《佛祖統紀》記載，八年正月，皇帝駕臨靈隱寺，賞賜豐厚。八月，召見天竺寺的訥法師（Nefa，人名）、徑山寺的印禪師（Yin chanshi，人名）、靈隱寺的遠禪師（Yuan chanshi，人名），以及儒釋道三教人士，聚集在內觀堂，賜予齋飯。又單獨召見遠禪師在東閣對答，賜予座位。皇帝問：『前日睡夢中忽然聽到鐘聲，不知夢中和醒時是相同還是不同？』慧遠回答：『夢中和醒時沒有差別，教誰去分別呢？』皇帝問：『鐘聲從何處響起？』慧遠回答：『從陛下發問之處響起。』十月，賜予靈隱寺慧遠佛海禪師（Huiyuan Fohai chanshi，人名）稱號。） 乾道九年（1173年）。皇帝駕臨天竺寺，召見訥法師，單獨在選德殿對答。（按：《宋史·孝宗本紀》記載，乾道九年正月辛酉日，皇帝駕臨天竺寺玉津園；按：《佛祖統紀》記載，九年正月，召見上天竺寺的訥法師，單獨在選德殿賜予座位。詢問大士（Dash，菩薩的尊稱）歷代的靈蹟，以及《法華經》的要旨。） 淳熙元年（1174年）。皇帝下詔在上天竺寺建造藏經殿，召見僧人入宮對答。（按：《宋史·孝宗本紀》未記載此事；按：《佛祖統紀》記載，淳熙元年二月，皇帝賜予內庫錢財在上天竺寺建造藏經殿。）
【English Translation】 English version
Fifty bolts of silk. Used for holding Buddhist ceremonies. In the seventh year of Qiandao (1171). Emperor summoned the monk Huiyuan (Huiyuan, personal name) to answer questions in the Xuande Hall. (Note: The 'Basic Annals of Emperor Xiaozong' in the 'History of Song' does not record this; Note: The 'Comprehensive Records of Buddhas and Patriarchs' records that in February of the seventh year of Qiandao, Zen Master Huiyuan of Lingyin Temple was summoned to the Xuande Hall. The Emperor asked: 'How can one be free from birth and death?' Huiyuan replied: 'Without understanding Mahayana Buddhism, one cannot ultimately be free.' The Emperor asked: 'How can one attain understanding?' Huiyuan replied: 'The inherent Buddha-nature, polished by the years, will naturally lead to understanding.' The Emperor asked: 'What is it like after understanding?' Huiyuan replied: 'After understanding, one realizes that today's questions and answers are all illusory.' The Emperor asked: 'What is it like after everything is not?' Huiyuan replied: 'Shedding the physical form reveals the true nature, and there is no visible appearance.' The Emperor had some understanding and nodded in approval.) In the eighth year of Qiandao (1172). The Emperor visited Tianzhu Temple, summoned the monks to gather in the Inner Contemplation Hall, and bestowed vegetarian meals. (Note: The 'Basic Annals of Emperor Xiaozong' in the 'History of Song' records that on the Dingyou day of the first month of spring in the eighth year of Qiandao, the Emperor visited Tianzhu Temple's Yujin Garden; Note: The 'Comprehensive Records of Buddhas and Patriarchs' records that in the first month of the eighth year, the Emperor visited Lingyin Temple and bestowed generous rewards. In August, he summoned Dharma Master Nefa (Nefa, personal name) of Tianzhu Temple, Zen Master Yin (Yin chanshi, personal name) of Jingshan Temple, Zen Master Yuan (Yuan chanshi, personal name) of Lingyin Temple, and scholars of Confucianism, Buddhism, and Taoism to gather in the Inner Contemplation Hall and bestowed vegetarian meals. He also summoned Zen Master Yuan alone to answer questions in the East Pavilion and bestowed a seat. The Emperor asked: 'The other day, I suddenly heard the sound of a bell in my sleep, and I don't know if being in a dream and being awake are the same or different?' Huiyuan replied: 'There is no difference between being in a dream and being awake, who should distinguish them?' The Emperor asked: 'Where does the sound of the bell come from?' Huiyuan replied: 'It comes from where Your Majesty asks.' In October, he bestowed the title of Buddha-sea Zen Master Huiyuan (Huiyuan Fohai chanshi, personal name) of Lingyin Temple.) In the ninth year of Qiandao (1173). The Emperor visited Tianzhu Temple and summoned Dharma Master Ne to answer questions alone in the Xuande Hall. (Note: The 'Basic Annals of Emperor Xiaozong' in the 'History of Song' records that on the Xinyou day of the first month of the ninth year of Qiandao, the Emperor visited Tianzhu Temple's Yujin Garden; Note: The 'Comprehensive Records of Buddhas and Patriarchs' records that in the first month of the ninth year, Dharma Master Ne of Upper Tianzhu Temple was summoned to answer questions alone in the Xuande Hall and was bestowed a seat. He was asked about the spiritual traces of the Bodhisattva (Dash, honorific title for Bodhisattva) through the ages and the essence of the 'Lotus Sutra.') In the first year of Chunxi (1174). The Emperor ordered the construction of a Sutra Repository at Upper Tianzhu Temple and summoned monks to the palace to answer questions. (Note: The 'Basic Annals of Emperor Xiaozong' in the 'History of Song' does not record this; Note: The 'Comprehensive Records of Buddhas and Patriarchs' records that in February of the first year of Chunxi, the Emperor bestowed money from the imperial treasury to build a Sutra Repository at Upper Tianzhu Temple.)
賜大藏經。皇太子為書殿榜。四月召雁山靈峰中仁禪師。入對禁中。五月召靈隱遠禪師。入對便殿。
淳熙二年。詔建護國金光明道場。召僧若訥入對。遣中使迎佛舍利塔 按宋史孝宗本紀。不載 按佛祖統紀。淳熙二年三月。駕幸上竺。炷香禮敬大士。詔建護國金光明道場。賜白雲堂印令天下三教諸宗。並詣白雲堂公舉用。印甲明有司六月召上竺訥法師。獨對內觀堂十二月遣中使至阿育王山。迎佛舍利塔。上瞻禮之頃。見塔上有如月輪。他日復見如水晶者。敕迎往東宮。皇太子見相輪上纍纍若水晶貫珠。
淳熙三年。迎舍利于碧琳堂。詔以天臺教文入藏。召僧德光。入對選德殿 按宋史孝宗本紀。不載 按佛祖統紀。淳熙三年正月。迎舍利于碧琳堂。上見塔角有光。若金珠者。敕內侍奉塔還山。具齋以謝靈貺。又敕福州。依天聖二年已降聖旨天臺一宗教部。付開元東禪。鏤版入藏。先是慈雲式法師。奏乞天臺教文入藏。詔可之。二月詔臺州報恩德光禪師。入住靈隱。十一月入對選德殿。上問曰。釋迦雪山六年。所成者何事。師曰。將謂陛下忘卻。上說賜號佛照禪師。
淳熙四年。召光禪師。入對內殿 按宋史孝宗本紀。不載 按佛祖統紀。淳熙四年。召靈隱光禪師入對內殿。進宗門直指。上問浙
【現代漢語翻譯】 現代漢語譯本：
賜予大藏經（Dàzàngjīng，佛教經典總集）。皇太子為書殿題寫匾額。四月，召見雁山靈峰中仁禪師（Yànshān Língfēng Zhōngrén Chánshī）入宮覲見。五月，召見靈隱遠禪師（Língyǐn Yuǎn Chánshī）入便殿覲見。 淳熙二年，下詔建造護國金光明道場（Hùguó Jinguāngmíng Dàochǎng）。召見僧人若訥（Ruò Nè）入宮覲見。派遣中使迎請佛舍利塔（Fó shèlì tǎ）——根據《宋史·孝宗本紀》記載，沒有此事。根據《佛祖統紀》記載，淳熙二年三月，皇帝駕臨上竺寺（Shàngzhú Sì），焚香禮敬大士（Dàshì，觀音菩薩）。下詔建造護國金光明道場，賜予白雲堂印（Báiyún Táng Yìn），命令天下三教諸宗，都到白雲堂公開舉薦人才任用。印甲明確有司。六月，召見上竺寺訥法師（Nè Fǎshī），單獨在內觀堂（Nèiguān Táng）覲見。十二月，派遣中使到阿育王山（Āyùwáng Shān），迎請佛舍利塔。皇帝瞻仰禮拜時，看見塔上有如月輪的光芒。後來又看見如水晶般的光芒。敕令迎往東宮。皇太子看見相輪上纍纍如水晶貫珠。 淳熙三年，在碧琳堂（Bìlín Táng）迎接舍利。下詔將天臺教文（Tiāntāi jiàowén）收入藏經。召見僧人德光（Déguāng），入選德殿（Xuǎndé Diàn）覲見——根據《宋史·孝宗本紀》記載，沒有此事。根據《佛祖統紀》記載，淳熙三年正月，在碧琳堂迎接舍利。皇帝看見塔角有光，如金珠一般。敕令內侍奉塔返回山中，準備齋飯以感謝神靈的恩賜。又敕令福州，依照天聖二年以來的聖旨，將天臺宗一部經典，交給開元東禪寺（Kāiyuán Dōngchán Sì）刻版收入藏經。此前，慈雲式法師（Cíyún Shì Fǎshī）上奏請求將天臺教文收入藏經，皇帝批準了。二月，下詔臺州報恩德光禪師（Bào'ēn Déguāng Chánshī）入住靈隱寺（Língyǐn Sì）。十一月，入選德殿覲見。皇帝問道：『釋迦（Shìjiā，釋迦牟尼佛）在雪山六年，成就了什麼事？』禪師回答說：『還以為陛下忘記了。』皇帝賜號佛照禪師（Fózhào Chánshī）。 淳熙四年，召見光禪師（Guāng Chánshī），入內殿覲見——根據《宋史·孝宗本紀》記載，沒有此事。根據《佛祖統紀》記載，淳熙四年，召見靈隱寺光禪師入內殿覲見，進獻宗門直指（Zōngmén zhízhǐ）。皇帝問浙
【English Translation】 English version:
An imperial grant of the Dazangjing (大藏經, the complete Buddhist canon) was bestowed. The Crown Prince inscribed the nameplate for the scripture hall. In the fourth month, Chan Master Zhongren of Lingfeng in Yanshan (雁山靈峰中仁禪師, Yànshān Língfēng Zhōngrén Chánshī) was summoned for an audience in the palace. In the fifth month, Chan Master Yuan of Lingyin (靈隱遠禪師, Língyǐn Yuǎn Chánshī) was summoned for an audience in the side hall. In the second year of Chunxi, an imperial edict was issued to build the Hùguó Jinguāngmíng Dàochǎng (護國金光明道場, Temple of Golden Light for the Protection of the Nation). The monk Ruo Ne (若訥, Ruò Nè) was summoned for an audience. An imperial envoy was dispatched to welcome the Buddha's Relic Pagoda (佛舍利塔, Fó shèlì tǎ) – According to the 'Basic Annals of Emperor Xiaozong' in the History of Song, this is not recorded. According to the 'Comprehensive Records of the Buddhas and Patriarchs', in the third month of the second year of Chunxi, the Emperor visited Shangzhu Temple (上竺寺, Shàngzhú Sì), burned incense and paid respects to the Great Being (大士, Dàshì, Avalokiteśvara Bodhisattva). An imperial edict was issued to build the Hùguó Jinguāngmíng Dàochǎng, and the seal of Baiyun Hall (白雲堂印, Báiyún Táng Yìn) was bestowed, ordering all schools of the Three Teachings to publicly recommend talents for appointment at Baiyun Hall. The seal clearly designated the responsible officials. In the sixth month, Dharma Master Ne of Shangzhu Temple (訥法師, Nè Fǎshī) was summoned for a private audience in the Inner Contemplation Hall (內觀堂, Nèiguān Táng). In the twelfth month, an imperial envoy was dispatched to Mount Ashoka (阿育王山, Āyùwáng Shān) to welcome the Buddha's Relic Pagoda. When the Emperor gazed upon and paid respects to it, he saw a light on the pagoda like a lunar disc. Later, he saw a light like crystal. An imperial order was issued to welcome it to the Eastern Palace. The Crown Prince saw the finial adorned with what appeared to be strings of crystal beads. In the third year of Chunxi, the relics were welcomed at Bilin Hall (碧琳堂, Bìlín Táng). An imperial edict was issued to include the Tiantai teachings (天臺教文, Tiāntāi jiàowén) in the canon. The monk Déguāng (德光, Déguāng) was summoned for an audience in the Xuǎndé Diàn (選德殿, Hall for Selecting Virtue) – According to the 'Basic Annals of Emperor Xiaozong' in the History of Song, this is not recorded. According to the 'Comprehensive Records of the Buddhas and Patriarchs', in the first month of the third year of Chunxi, the relics were welcomed at Bilin Hall. The Emperor saw a light on the corner of the pagoda, like golden pearls. An imperial order was issued for an attendant to escort the pagoda back to the mountain and prepare a vegetarian feast to thank the spirits for their blessings. Furthermore, an imperial order was issued to Fuzhou, in accordance with the imperial edicts issued since the second year of Tiansheng, to entrust a section of the Tiantai school's scriptures to Kaiyuan Dongchan Temple (開元東禪寺, Kāiyuán Dōngchán Sì) for woodblock printing and inclusion in the canon. Prior to this, Dharma Master Ciyun Shi (慈雲式法師, Cíyún Shì Fǎshī) had requested that the Tiantai teachings be included in the canon, and the Emperor had approved it. In the second month, Chan Master Déguāng of Bao'en Temple in Taizhou (報恩德光禪師, Bào'ēn Déguāng Chánshī) was ordered to reside at Lingyin Temple (靈隱寺, Língyǐn Sì). In the eleventh month, he had an audience in the Xuǎndé Diàn. The Emperor asked: 'What did Shakyamuni (釋迦, Shìjiā, Shakyamuni Buddha) accomplish in the Snow Mountains in six years?' The Chan Master replied: 'I thought Your Majesty had forgotten.' The Emperor bestowed upon him the title Chan Master Fózhào (佛照禪師, Fózhào Chánshī). In the fourth year of Chunxi, Chan Master Guang (光禪師, Guāng Chánshī) was summoned for an audience in the inner palace – According to the 'Basic Annals of Emperor Xiaozong' in the History of Song, this is not recorded. According to the 'Comprehensive Records of the Buddhas and Patriarchs', in the fourth year of Chunxi, Chan Master Guang of Lingyin Temple was summoned for an audience in the inner palace and presented 'Direct Pointers of the Zen School' (宗門直指, Zōngmén zhízhǐ). The Emperor asked about Zhe
東名山。太白玉幾之外。以何為勝。師曰保國護聖國清萬年。上悅。當時侍臣咸皆歎賞以為名對。
淳熙五年。御書太白名山。賜住山了樸禪師 按宋史孝宗本紀。不載 按佛祖統紀云云。
淳熙七年。召僧雪竇等。入對內殿 按宋史孝宗本紀。不載 按佛祖統紀。淳熙七年。召明州雪竇寶印禪師入見。上問曰。三教聖人。本同此理。師曰。譬如虛空。初無南北。上曰。但所立門戶異耳。故孔子以中庸設教。師曰。非中庸何以立世問。華嚴有云。不壞世間相。而成出世間法。上曰今時學者。祗觀文字。不識夫子心。師曰。非獨今之學者。當時顏子為具體。祇說得瞻之在前。忽焉在後。如有所立卓爾。亦未足以識夫子心。夫子亦曰二三子以我為隱乎。吾無隱乎爾。以此而觀。當時弟子。尚不識夫子心。況今人乎。張商英有云。唯吾學佛。然後能知儒上曰。朕意常作此見。上又問曰。老莊之教何如。師曰。可比佛門中小乘人耳。小乘厭身如桎梏。棄智如雜毒。化火焚身。入無為界。正如莊子形固可使如槁木。心固可使如死灰。老子曰。吾有大患。為吾有身。大乘人則不然。度眾生盡。方證菩提。正如伊尹所謂子天民之先覺者也。將以斯道覺斯民也。如有一夫不被其澤者。若己推而內之溝中也。上大悅。即日詔
【現代漢語翻譯】 現代漢語譯本： 東名山，太白玉幾之外，以什麼為殊勝？了樸禪師回答說：『保佑國家，護衛聖上，國家清平，萬年昌盛。』 皇上聽了很高興。當時在場的侍臣都讚歎這是絕妙的回答。
淳熙五年，皇上御筆親書『太白名山』，賜給住在山上的了樸禪師。（根據《宋史·孝宗本紀》，沒有記載此事。根據《佛祖統紀》記載了此事。）
淳熙七年，皇上召見僧人雪竇等人，在內殿對答。（根據《宋史·孝宗本紀》，沒有記載此事。根據《佛祖統紀》記載，淳熙七年，皇上召見明州雪竇寶印禪師。皇上問道：『儒、釋、道三教的聖人，本質上是同一個道理嗎？』 寶印禪師回答說：『譬如虛空，本來就沒有南北之分。』 皇上說：『只是他們所建立的門戶不同罷了。所以孔子用中庸之道來設教。』 寶印禪師說：『不用中庸之道，怎麼能立身處世呢？《華嚴經》有云：不破壞世間的表象，而成就出世間的佛法。』 皇上說：『現在的學者，只看文字，不瞭解孔子的心。』 寶印禪師說：『不僅僅是現在的學者，當時顏回作為孔子的得意門生，也只能說『瞻仰老師在前，忽然又在後，好像老師高高聳立在那裡』，也不足以瞭解孔子的心。孔子也說過：『你們這些弟子以為我有什麼隱瞞嗎？我沒有什麼隱瞞你們的。』 由此看來，當時的弟子，尚且不瞭解孔子的心，更何況現在的人呢？』 張商英曾說過：『只有我學習了佛法，然後才能瞭解儒學。』 皇上說：『朕的心意常常這樣認為。』 皇上又問道：『老莊的教義怎麼樣？』 寶印禪師說：『可以比作佛門中的小乘人。小乘厭惡身體如同枷鎖，拋棄智慧如同毒藥，火化身體，進入無為的境界。正如莊子所說，形體可以像枯木一樣，心可以像死灰一樣。老子說：『我最大的憂患，就是因為我有身體。』 大乘人則不是這樣，要度盡眾生，才能證得菩提。正如伊尹所說，要做天下百姓的先知先覺者，用這個道理來覺悟這些百姓，如果有一個百姓沒有得到恩澤，就好像自己把他推到溝里一樣。』 皇上聽了非常高興，當天就下詔。
【English Translation】 English version: Dongming Mountain. Outside the Jade Table of Taibai (name of a mountain), what is considered superior? The master replied: 'Protect the country, safeguard the Holy Emperor, may the country be peaceful and prosperous for ten thousand years.' The Emperor was pleased. The attending officials at the time all praised it as an excellent response.
In the fifth year of Chunxi (era name), the Emperor personally wrote 'Taibai Famous Mountain' and bestowed it upon Chan Master Liaopu, who resided on the mountain. (According to the 'Basic Annals of Emperor Xiaozong' in the History of Song, this is not recorded. According to the 'Records of Buddhas and Patriarchs', it is recorded.)
In the seventh year of Chunxi, monks such as Xuedou (name of a monk) were summoned to answer questions in the inner palace. (According to the 'Basic Annals of Emperor Xiaozong' in the History of Song, this is not recorded. According to the 'Records of Buddhas and Patriarchs', in the seventh year of Chunxi, Chan Master Baoyin of Xuedou (name of a temple) in Mingzhou (name of a place) was summoned to meet the Emperor. The Emperor asked: 'Are the sages of Confucianism, Buddhism, and Taoism essentially the same principle?' The master replied: 'It is like the void, which originally has no north or south.' The Emperor said: 'It is only that the schools they established are different. Therefore, Confucius established teaching with the Doctrine of the Mean.' The master said: 'Without the Doctrine of the Mean, how can one establish oneself in the world? The Avatamsaka Sutra says: Without destroying the characteristics of the world, one achieves the Dharma of transcending the world.' The Emperor said: 'Scholars today only look at the words and do not understand the mind of Confucius.' The master said: 'It is not only the scholars of today. At that time, Yan Hui (name of a disciple) as a concrete embodiment, could only say, 'Looking up to the teacher in front, suddenly behind, as if something towering and standing tall,' was also not enough to understand the mind of Confucius. Confucius also said, 'Do you disciples think I am hiding something? I am not hiding anything from you.' From this perspective, the disciples at that time still did not understand the mind of Confucius, let alone the people of today?' Zhang Shangying (name of a person) once said, 'Only when I study Buddhism can I then understand Confucianism.' The Emperor said, 'I often think this way.' The Emperor also asked, 'What about the teachings of Laozi (name of a person) and Zhuangzi (name of a person)?' The master said, 'They can be compared to the Hinayana (small vehicle) practitioners in Buddhism. Hinayana dislikes the body as shackles, abandons wisdom as mixed poison, cremates the body, and enters the realm of non-action. Just as Zhuangzi said, the body can be made like withered wood, and the mind can be made like dead ashes. Laozi said, 'I have great worries because I have a body.' Mahayana (great vehicle) practitioners are not like this. They must liberate all sentient beings before they can attain Bodhi (enlightenment). Just as Yi Yin (name of a person) said, one should be the first to awaken the people of the world and use this principle to awaken these people. If there is one person who is not blessed, it is as if one has pushed him into a ditch.' The Emperor was very pleased and immediately issued an edict that day.
住徑山。又詔佛照禪師德光住阿育王山。十一月召對內殿。賜妙勝之殿四字。為釋迦舍利殿額。
淳熙十年。上親注圓覺經。賜徑山寶印禪師。刊行於世 按宋史孝宗本紀。不載 按佛祖統紀云云。
淳熙十一年。僧錄若訥請試經以行古道。貴牒以限常人。詔下僧司具格式。以供申不明不果行 按宋史孝宗本紀。不載 按佛祖統紀。淳熙十一年。上竺左街僧錄若訥劄子。洪惟聖朝遵用唐制。立試經度僧之科。竊詳大宋高僧傳洪覺范僧寶傳所載。自建隆開國。至於南渡。名德高行。皆先策試法華。然後得度。以由此經是如來出世一化之妙唱。群生之宗趣。𧙍惟七卷。繁簡。適中。故學者誦習。無過與不及之患。自唐至今五百年來。昭乖令典。雖下及萬世。可舉而行。唐世之世遠矣。及我朝而甚詳。如文瑩湘山錄載。國初潭州僧童試經。此州郡比試也。歐陽歸田錄。載。執政宋綬夏竦同試童行。此朝廷開試也。若僧史略載。朱梁時不許私度。愿出家者。入京比試。竊詳三書之意。當是天下童行。先就州郡。試中然後入京。執政開場。親監覆試。第名奏上。乃下祠部給牒。若特詔疏恩如建隆八千僧。太平普度十七萬。則又不在試經之限。或謂有虧國用者。則將對之曰。但于每歲以干牒為試經之擬。即以千牒之資
{ "translations": [ "現代漢語譯本：住持徑山（寺名）。又下詔佛照禪師德光住持阿育王山（寺名）。淳熙年間十一月，皇帝在內殿召見了他，並賜予『妙勝之殿』四個字，作為釋迦舍利殿的匾額。", "淳熙十年，皇上親自注釋《圓覺經》，賜予徑山寶印禪師，並刊行於世。（按：《宋史·孝宗本紀》沒有記載此事。按：《佛祖統紀》有相關記載。）", "淳熙十一年，僧錄若訥請求通過考試經典來推行古代制度，用度牒來限制普通人。皇帝下詔僧司制定格式，以供申報，但最終沒有實行。（按：《宋史·孝宗本紀》沒有記載此事。按：《佛祖統紀》記載，淳熙十一年，上竺左街僧錄若訥上奏札子，內容大致如下：『我朝遵循唐朝制度，設立考試經典以度僧的科目。我詳細查閱了《大宋高僧傳》、《洪覺范僧寶傳》所記載，自建隆開國到南渡，有名望和高尚品德的僧人，都要先考試《法華經》，然後才能得到度牒。因為這部經是如來出世教化眾生的精妙之作，是眾生的歸宿。這部經只有七卷，篇幅繁簡適中，所以學者誦讀學習，不會有過或不及的弊端。自唐朝至今五百年來，昭示著美好的典範，即使流傳到萬世，也可以推行。唐朝的事情已經很久遠了，而我朝的情況更加詳細。如文瑩《湘山錄》記載，國初潭州僧童考試經典，這是州郡的比試。歐陽修《歸田錄》記載，執政宋綬、夏竦一同考試童行，這是朝廷開設的考試。又如《僧史略》記載，朱梁時不許私自度僧，願意出家的人，要入京比試。我詳細考察這三本書的意思，應該是天下的童行，先在州郡考試，考中之後才能入京，由執政開設考場，親自監督複試，將名單奏報皇上，然後由祠部頒發度牒。如果遇到特別詔令或特殊恩典，如建隆年間的八千僧，太平時期的十七萬僧，就不在考試經典之列。如果有人說這會虧損國用，那麼就可以這樣回答：只要每年以度牒作為考試經典的費用即可。』」 ], "english_translations": [ "English version: He resided at Jingshan (temple name). An edict was also issued for Chan Master De Guang of Fozhao to reside at Mount Ayuwang (temple name). In the eleventh month of the Chunxi era, the Emperor summoned him to an audience in the inner palace and bestowed the four characters 'Miaosheng zhi Dian' (Hall of Wonderful Victory) as the plaque for the Relic Hall of Shakyamuni.", "In the tenth year of the Chunxi era, the Emperor personally annotated the 'Yuanjue Jing' (Sutra of Perfect Enlightenment) and bestowed it upon Chan Master Baoyin of Jingshan, which was then published for the world. (Note: The 'Basic Annals of Emperor Xiaozong in the History of Song' does not record this. Note: The 'Comprehensive Record of Buddhas and Patriarchs' contains relevant records.)", "In the eleventh year of the Chunxi era, Senglu Ruone requested to implement the ancient system of testing on scriptures to ordain monks, using official certificates (die) to limit ordinary people. The Emperor issued an edict to the Sangha Office to formulate a format for application, but it was ultimately not implemented. (Note: The 'Basic Annals of Emperor Xiaozong in the History of Song' does not record this. Note: The 'Comprehensive Record of Buddhas and Patriarchs' records that in the eleventh year of the Chunxi era, Ruone, the Senglu of Zuojie of Shangzhu Temple, submitted a memorial stating: 'Our dynasty follows the Tang dynasty system of establishing the examination of scriptures for ordaining monks. I have carefully examined the records in the 'Biographies of Eminent Monks of the Great Song' and the 'Biography of Monk Bao by Hong Juefan', that from the founding of the Jianlong era to the Southern Crossing, monks of renown and high virtue had to first pass the 'Lotus Sutra' examination before being ordained. This is because this sutra is the wonderful teaching of the Tathagata's appearance in the world to transform sentient beings, and it is the refuge of all beings. This sutra has only seven volumes, and its length is moderate, so scholars who recite and study it will not suffer from being excessive or insufficient. For five hundred years from the Tang dynasty to the present, it has shown a good example, and even if it is passed down to ten thousand generations, it can be implemented. The affairs of the Tang dynasty are very distant, and the situation in our dynasty is even more detailed. As recorded in Wenying's 'Xiangshan Record', in the early years of the dynasty, the monk children of Tanzhou were tested on the scriptures, which was a competition in the prefectures and counties. Ouyang Xiu's 'Gui Tian Record' records that the administrators Song Shou and Xia Song jointly tested the child monks, which was an examination opened by the court. Furthermore, as recorded in the 'Brief History of the Sangha', during the Zhu Liang period, private ordination was not allowed, and those who wished to become monks had to go to the capital for examination. I have carefully examined the meaning of these three books, and it should be that the child monks of the world first take the examination in the prefectures and counties, and only those who pass can enter the capital, where the administrators open the examination hall and personally supervise the re-examination, and the list is reported to the Emperor, and then the Ministry of Rites issues the official certificates. If there are special edicts or special favors, such as the eight thousand monks in the Jianlong era and the one hundred and seventy thousand monks in the Taiping era, then they are not subject to the examination of scriptures. If someone says that this will harm the national treasury, then they can be answered: As long as the official certificates are used as the cost of examining the scriptures each year, that is enough.'" ] }
。均于余牒。俾不能誦經。而裕于財者。亦得求度。厥今天下僧冗矣。試經以行古道。貴牒以限常人。誠足以復祖宗之成法。救未流之冗弊也。上可其奏。付執政。下僧司。具格式。以供申不明竟為中書所沮。
淳熙十六年。光宗即位。尊孝宗號壽皇。壽皇召慧光若訥法師。注金剛般若經 按宋史光宗本紀。淳熙十六年。二月壬戌。孝宗行內禪禮。帝上尊號曰至尊壽皇聖帝 按佛祖統紀。壽皇召慧光若訥法師。入內殿。注金剛般若經。書成。上積日披覽。益有省發。
光宗紹熙二年十月。慧光法師入寂。謚宗教廣慈法師。塔曰普照 按宋史光宗本紀。不載 按佛祖統紀云云。
寧宗慶元三年。敕加封隋僧智者為靈惠大師 按宋史寧宗本紀。不載 按佛祖統紀。慶元三年。荊門軍申忠翊郎趙善瑩狀。當陽縣玉泉山景德禪寺。為隋智者禪師開山道場。蜀將軍關王奉智者為師。祈禱屢應。乞賜加封敕。宜賜靈惠大師。
嘉定十一年。正月乙未。以度僧牒千。給四川軍費 按宋史寧宗本紀云云。
理宗寶慶二年。敕天申萬壽圓覺寺。改為天臺教。以師贊法師主之 按宋史理宗本紀。不載 按佛祖統紀云云。
淳祐六年。敕以僧澄照諸記。附入大藏 按宋史理宗本紀。不載 按佛祖統
紀。淳祐六年十一月。臨安明慶聞思律師奏。南山澄照律師。戒疏。業疏。事鈔等。並大智律師述三部諸記。共七十三卷。乞附入大藏。制可。續據省部。下諸郡經坊。鏤板頒行。
淳祐十年。敕指佔有額寺院。充守墳功德者。並與追正 按宋史理宗本紀。不載 按佛祖統紀。淳祐十年三月。臣寮上言。國家優禮元勛大臣近貴戚里。聽陳乞守墳寺額。蓋謂自造屋宇。自置田產。欲以資薦祖父。因與之額。故大觀降旨。不許近臣指射有額寺院。充守墳功德。及紹興新書不許指射有額寺院。著在令甲。凡勛臣戚里。有功德院。止是賜額。蠲免科敷之類。聽從本家請僧住持。初非以國家有額寺院與之。邇年士夫一登政府。便萌規利。指射名剎。改充功德。侵奪田產。如置一莊。子弟無狀。多受庸僧財賄。用為住持。米鹽薪炭隨時供納。以一寺而養一家。其為汗辱祖宗多矣。況宰執之家。所在為多。若人占數寺。則國家名剎。所餘無幾。官中一有科需。則必均諸人戶。豈不重為民害。臣愚慾望睿旨申嚴舊制。應指占敕額寺院。並與追正。仍從官司請僧。庶以杜絕私家交通寺院賄貨之弊。制可。
度宗咸淳九年。五月丁卯。申禁奸民妄立經會。私創菴舍。以避征徭。保伍容庇不覺察坐之 按宋史度宗本紀云云。
【現代漢語翻譯】 現代漢語譯本 紀。淳祐六年十一月，臨安明慶聞思律師上奏，南山澄照律師的《戒疏》、《業疏》、《事鈔》等著作，以及大智律師所著的三部諸記，共七十三卷，請求收入大藏經。朝廷批準。之後，有關部門下令各郡經坊，將這些著作雕版印刷並頒佈。
淳祐十年，朝廷下令追查那些侵佔有定額寺院，充當守墳功德的人，並予以糾正。（按：《宋史·理宗本紀》未記載此事）（按：《佛祖統紀》記載，淳祐十年三月，臣僚上書說，國家優待元勛大臣、近臣貴戚，允許他們請求設立守墳寺院的名額，大概是指自己建造房屋，自己購置田產，想要以此來資助祖先，因此給予他們名額。所以大觀年間下旨，不允許近臣指名射利，佔用有定額的寺院，充當守墳功德。紹興年間的新書也規定，不允許指名射利，佔用有定額的寺院，這些都記錄在法令中。凡是勛臣貴戚，如果有功德院，只是賜予名額，免除科稅之類的，聽從本家請僧人來住持，最初不是把國家有定額的寺院給他們。近年來，士大夫一旦登上政府高位，便萌生謀取私利的念頭，指名射利，佔用著名寺院，改充功德，侵奪田產，如同購置一個莊園。子弟不成器，大多接受庸俗僧人的財物賄賂，用作住持的費用。米、鹽、柴、炭隨時供應，用一座寺院來養活一家人，這實在是玷污祖宗。況且宰相之家，這樣的情況很多。如果一人佔用數座寺院，那麼國家著名的寺院，所剩餘的就沒有多少了。官府中一旦有科稅需求，就必定平均分攤到各家各戶，這豈不是加重了百姓的負擔。臣下愚昧，希望皇上再次嚴明舊制，對於那些指名佔用敕額寺院的，全部予以追查糾正。仍然由官府請僧人來住持，或許可以杜絕私家與寺院勾結賄賂的弊端。朝廷批準。）
度宗咸淳九年五月丁卯，朝廷申明禁令，禁止奸詐百姓隨意設立經會，私自建立菴舍，用來逃避賦稅徭役。保長、伍長容忍庇護而不覺察的，要受到處罰。（按：《宋史·度宗本紀》有相關記載。）
【English Translation】 English version Record. November of the sixth year of Chunyou (1246). Lawyer Wensi of Mingqing Temple in Lin'an (present-day Hangzhou) reported that the works of Lawyer Chengzhao of Nanshan (referring to Daoxuan, founder of the Vinaya School), including 'Commentary on the Vinaya,' 'Treatise on Karma,' and 'Notes on Affairs,' along with the various commentaries on the three parts written by Lawyer Dazhi, totaling seventy-three volumes, were requested to be included in the Great Treasury of Scriptures (Tripitaka). The request was approved. Subsequently, relevant departments ordered the scripture workshops in various prefectures to engrave and distribute these works.
Tenth year of Chunyou (1250). An imperial edict ordered the investigation and correction of those who occupied state-designated monasteries to serve as merit for guarding graves. (Note: The 'Basic Annals of Emperor Lizong' in the 'History of Song' does not record this matter.) (Note: The 'Comprehensive Records of Buddhas and Patriarchs' records that in March of the tenth year of Chunyou, officials submitted a memorial stating that the state treated meritorious ministers, close relatives of the emperor, and powerful families with special favor, allowing them to request quotas for monasteries to guard graves, presumably referring to building houses and purchasing land themselves to support their ancestors, thus granting them quotas. Therefore, an edict was issued during the Daguan era prohibiting close officials from targeting state-designated monasteries to serve as merit for guarding graves. The new book of Shaoxing also stipulated that state-designated monasteries could not be targeted, and these were recorded in the laws. All meritorious ministers and relatives of the emperor, if they had merit halls, were only granted quotas and exemptions from taxes, allowing them to invite monks from their own families to reside there. Initially, state-designated monasteries were not given to them. In recent years, scholars, once they ascended to high positions in the government, developed the idea of seeking personal gain, targeting famous monasteries, converting them into merit halls, and seizing land, as if purchasing an estate. Unworthy descendants often accepted money and bribes from mediocre monks to use as expenses for the abbot. Rice, salt, firewood, and charcoal were supplied at any time, using one monastery to support an entire family, which was truly a disgrace to the ancestors. Moreover, such situations were numerous among the families of chancellors. If one person occupied several monasteries, then there would be few remaining famous monasteries in the country. If the government had any tax needs, it would inevitably be evenly distributed among the households, which would only increase the burden on the people. Your foolish servant hopes that Your Majesty will reiterate the old system and thoroughly investigate and correct all those who have targeted and occupied imperial-designated monasteries. The government should still invite monks to reside there, perhaps preventing the malpractice of private families colluding with monasteries for bribes. The request was approved.)
Ninth year of Xianchun (1273) of Emperor Duzong, Dingmao day of the fifth month. An order was issued to strictly prohibit treacherous people from arbitrarily establishing sutra societies and privately building nunneries to evade taxes and corvée labor. The Baozhang (chief of a bao, a unit of ten households) and Wuzhang (chief of a wu, a unit of five households) who tolerated and shielded them without noticing would be punished. (Note: The 'Basic Annals of Emperor Duzong' in the 'History of Song' contains relevant records.)
金
太宗天會元年。十月己亥。上京慶元寺。僧獻佛骨。卻之 按金史太宗本紀云云。
海陵貞元三年。以張浩張暉見僧法寶失大臣體命各杖之 按金史海陵本紀。貞元三年三月壬子。以左丞相張浩。平章政事張暉每見僧法寶。必坐其下。失大臣體。各杖二十。僧法寶妄自尊大。杖二百。乙卯命以大房山云峰寺為山陵。建行宮其麓。
正隆元年。二月庚辰。御宣華門觀迎佛。賜諸寺僧絹五百匹。彩五十段。銀五百兩。十一月癸巳。禁二月八日迎佛 按金史海陵本紀云云。
世宗大定二年。正月甲戌。除迎賽神佛禁令 按金史世宗本紀云云。
大定十四年。諭民無建佛寺 按金史世宗本紀。大定十四年四月乙丑。上諭宰臣曰。聞愚民祈福。多建佛寺。雖已條禁。尚多犯者。宜申約束。無令徒費財用。
大定二十六年。幸諸佛寺 按金史世宗本紀。大定二十六年三月癸巳。香山寺成。幸其寺。賜名大永安。給田二千畝。粟七千株。錢二萬貫。九月辛丑幸仙洞寺。壬寅幸香林凈名二寺。甲辰朔幸盤山上方寺。因遍歷中盤天香感化諸寺。
章宗承安四年。二月庚午。御宣華門觀迎佛 按金史章宗本紀云云。
宣宗貞祐三年。五月壬戌。降空名宣敕紫衣師德號度牒。以補
【現代漢語翻譯】 現代漢語譯本 金
太宗天會元年。十月己亥，金太宗在上京慶元寺，僧人獻上佛骨，金太宗拒絕了。（根據《金史·太宗本紀》記載）
海陵貞元三年，因為張浩、張暉拜見僧人法寶時失去大臣的體統，海陵王命令分別杖責他們。 （根據《金史·海陵本紀》記載，貞元三年三月壬子，因為左丞相張浩、平章政事張暉每次拜見僧人法寶，都坐在他的下座，有失大臣的體統，分別杖責二十。僧人法寶妄自尊大，杖責二百。乙卯，命令以大房山云峰寺作為山陵，在其山腳下建造行宮。）
正隆元年，二月庚辰，海陵王在宣華門觀看迎接佛像，賞賜各寺廟僧人絹五百匹，綵綢五十段，銀五百兩。十一月癸巳，禁止二月八日迎接佛像。（根據《金史·海陵本紀》記載）
世宗大定二年，正月甲戌，廢除了迎接神佛的禁令。（根據《金史·世宗本紀》記載）
大定十四年，世宗皇帝諭令百姓不得建造佛寺。（根據《金史·世宗本紀》記載，大定十四年四月乙丑，皇帝告諭宰臣說：『聽說愚民爲了祈福，大多建造佛寺，雖然已經有禁令，但仍然有很多違反的人。應該再次約束，不要讓他們白白浪費財物。』）
大定二十六年，世宗皇帝巡幸各佛寺。（根據《金史·世宗本紀》記載，大定二十六年三月癸巳，香山寺建成，皇帝巡幸該寺，賜名大永安寺，賜給田地二千畝，粟七千株，錢二萬貫。九月辛丑，巡幸仙洞寺。壬寅，巡幸香林寺、凈名寺。甲辰朔日，巡幸盤山上方寺，並遍歷中盤、天香、感化等寺。）
章宗承安四年，二月庚午，章宗皇帝在宣華門觀看迎接佛像。（根據《金史·章宗本紀》記載）
宣宗貞祐三年，五月壬戌，下發空白的宣敕、紫衣師號、度牒，用來補充。
【English Translation】 English version Jin Dynasty
In the first year of Tianhui (天會) (reign title of Emperor Taizong (太宗) of Jin Dynasty) of Emperor Taizong, on the day of Jihai (己亥) in the tenth month, a monk from Qingyuan Temple (慶元寺) in Shangjing (上京) presented a Buddha bone. Emperor Taizong rejected it. (According to the 'Biography of Emperor Taizong' in the History of Jin (金史)).
In the third year of Zhenyuan (貞元) (reign title of Emperor Hailing (海陵) of Jin Dynasty), Zhang Hao (張浩) and Zhang Hui (張暉) were each flogged for losing the decorum of high-ranking officials when they met the monk Fabao (法寶). (According to the 'Biography of Emperor Hailing' in the History of Jin, on the day of Renzi (壬子) in the third month of the third year of Zhenyuan, because the Left Chancellor Zhang Hao and the Vice-President of the Chancellery Zhang Hui always sat below the monk Fabao whenever they met him, losing the decorum of high-ranking officials, they were each flogged twenty times. The monk Fabao was flogged two hundred times for being presumptuous. On the day of Yimao (乙卯), it was ordered that Yunfeng Temple (云峰寺) on Dafang Mountain (大房山) be used as the imperial mausoleum, and a detached palace be built at its foot.)
In the first year of Zhenglong (正隆) (reign title of Emperor Hailing of Jin Dynasty), on the day of Gengchen (庚辰) in the second month, Emperor Hailing watched the welcoming of the Buddha at Xuanhua Gate (宣華門) and bestowed five hundred bolts of silk, fifty pieces of colored silk, and five hundred taels of silver to the monks of various temples. On the day of Guisi (癸巳) in the eleventh month, the welcoming of the Buddha on the eighth day of the second month was prohibited. (According to the 'Biography of Emperor Hailing' in the History of Jin)
In the second year of Dading (大定) (reign title of Emperor Shizong (世宗) of Jin Dynasty), on the day of Jiaxu (甲戌) in the first month, the prohibitions against welcoming gods and Buddhas were lifted. (According to the 'Biography of Emperor Shizong' in the History of Jin)
In the fourteenth year of Dading, Emperor Shizong instructed the people not to build Buddhist temples. (According to the 'Biography of Emperor Shizong' in the History of Jin, on the day of Yichou (乙丑) in the fourth month of the fourteenth year of Dading, the emperor told his ministers: 'I have heard that foolish people build many Buddhist temples to pray for blessings. Although there are already prohibitions, many still violate them. The restrictions should be reiterated so that they do not waste their wealth in vain.')
In the twenty-sixth year of Dading, Emperor Shizong visited various Buddhist temples. (According to the 'Biography of Emperor Shizong' in the History of Jin, on the day of Guisi in the third month of the twenty-sixth year of Dading, Xiangshan Temple (香山寺) was completed, and the emperor visited the temple, renaming it Dayong'an Temple (大永安寺), and granting it two thousand mu of land, seven thousand stalks of millet, and twenty thousand strings of cash. On the day of Xinchou (辛丑) in the ninth month, he visited Xiandong Temple (仙洞寺). On the day of Renyin (壬寅), he visited Xianglin Temple (香林寺) and Jingming Temple (凈名寺). On the first day of the month of Jiachen (甲辰), he visited Shangfang Temple (上方寺) on Pan Mountain (盤山), and then toured Zhongpan (中盤), Tianxiang (天香), and Ganhua (感化) temples.)
In the fourth year of Cheng'an (承安) (reign title of Emperor Zhangzong (章宗) of Jin Dynasty), on the day of Gengwu (庚午) in the second month, Emperor Zhangzong watched the welcoming of the Buddha at Xuanhua Gate. (According to the 'Biography of Emperor Zhangzong' in the History of Jin)
In the third year of Zhenyou (貞祐) (reign title of Emperor Xuanzong (宣宗) of Jin Dynasty), on the day of Renxu (壬戌) in the fifth month, blank imperial decrees, the title of 'Purple-robed Master' (紫衣師), and ordination certificates were issued to replenish the ranks.
軍儲。八月丙申。諭樞密院。撒合輦所簽軍。有具戒僧人。可罷遣之 按金史宣宗本紀云云。
(古今圖書整合)釋教部匯考卷第四 卍新續藏第 77 冊 No. 1521 (古今圖書整合)釋教部匯考
(古今圖書整合)釋教部匯考卷第五
元
元設宣政院。掌釋教僧徒及吐蕃之境。置院使。同知副使。參議。經歷。都事。照磨之屬。諸元帥府。招討司。安撫司。萬戶府。皆𨽻焉 按元史百官志。宣政院秩從一品。掌釋教僧徒及吐蕃之境。而𨽻治之。遇吐蕃有事則為分院往鎮。亦別有印。如大征伐。則會樞府議其用人則自為選。其為選則軍民通攝。僧俗並用。至元初。立總制院。領以國師。二十五年。因唐制。吐蕃來朝。見於宣政殿。之故更名宣政院。置院使二員同知二員。副使二員。參議二員。經歷二員。都事四員。管勾一員。照磨一員。二十六年。置斷事官四員。二十八年。增僉院。同僉各。一員。元貞元年。增院判一員。大德四年。罷斷事官。至大初。省院使一員。至治三年。置院使六員。天曆二年。罷功德使司。歸宣政。定置院使一十員從一品。同知二員正二品。副使二員從二品。僉院二員正三品。同僉三員正四品。院判三員正五品。參議二員正五品。經歷二員從五。品
【現代漢語翻譯】 現代漢語譯本：軍儲。八月丙申。諭樞密院：『撒合輦所簽軍隊中，有具戒僧人，可以罷免遣送。』（按：《金史·宣宗本紀》有相關記載）
（《古今圖書整合》釋教部匯考卷第四） 卍新續藏第77冊No.1521（《古今圖書整合》釋教部匯考）
（《古今圖書整合》釋教部匯考卷第五）
元
元朝設立宣政院，掌管佛教僧徒事務以及吐蕃（今西藏地區）的事務。設定院使、同知、副使、參議、經歷、都事、照磨等官員。各元帥府、招討司、安撫司、萬戶府都隸屬於宣政院。（按：《元史·百官志》記載，宣政院的品秩是從一品，掌管佛教僧徒以及吐蕃的事務，並對其進行管轄。遇到吐蕃有事，就設立分院前往鎮守，另有印章。如果遇到大的征伐，就與樞密院商議用人，自行選拔。選拔時，軍民都要考慮，僧俗都要任用。至元初年，設立總制院，由國師統領。至元二十五年，因循唐朝制度，吐蕃來朝時，在宣政殿覲見，因此更名為宣政院。設定院使二員，同知二員，副使二員，參議二員，經歷二員，都事四員，管勾一員，照磨一員。至元二十六年，設定斷事官四員。至元二十八年，增加僉院、同僉各一員。元貞元年，增加院判一員。大德四年，罷免斷事官。至大初年，裁減院使一員。至治三年，設定院使六員。天曆二年，罷免功德使司，歸屬宣政院。確定設定院使十員，從一品；同知二員，正二品；副使二員，從二品；僉院二員，正三品；同僉三員，正四品；院判三員，正五品；參議二員，正五品；經歷二員，從五品。）
【English Translation】 English version: Military provisions. On the day of Bing Shen in the eighth month, an edict was issued to the Privy Council: 'Among the soldiers enlisted by Sahe Lian, there are monks who have taken the precepts. They can be dismissed and sent away.' (Note: The 'Benji of Emperor Xuanzong' in the 'History of Jin' contains relevant records.)
(Collected Works on Buddhism, Section of Religion, Gujin Tushu Jicheng, Volume 4) Wan Xu Zang, Volume 77, No. 1521 (Collected Works on Buddhism, Section of Religion, Gujin Tushu Jicheng)
(Collected Works on Buddhism, Section of Religion, Gujin Tushu Jicheng, Volume 5)
Yuan
The Yuan Dynasty established the Xuanzheng Yuan (Office for Buddhist and Tibetan Affairs), which was in charge of Buddhist monks and affairs related to Tubo (Tibet). It had officials such as the Yuan Shi (Director), Tongzhi (Associate Director), Fushi (Assistant Director), Canyi (Counselor), Jingli (Administrator), Dushi (Clerk), and Zhaomo (Proofreader). All the Yuan Shuai Fu (Commanderies), Zhao Tao Si (Pacification Offices), An Fu Si (Appeasement Offices), and Wan Hu Fu (Myriarchies) were subordinate to it. (Note: According to the 'Records of Officials' in the 'History of Yuan', the Xuanzheng Yuan was of the first rank and was in charge of Buddhist monks and affairs related to Tubo, and governed them. When there were affairs in Tubo, a branch office would be established to guard the area, with its own seal. In the event of major campaigns, it would consult with the Privy Council on the use of personnel and select them itself. During the selection process, both military and civilian personnel were considered, and both monks and laypeople were employed. At the beginning of the Zhiyuan era, the Zongzhi Yuan (General Control Office) was established, led by the Guoshi (Imperial Preceptor). In the twenty-fifth year of the Zhiyuan era, following the Tang Dynasty system, when Tubo came to court, they were received in the Xuanzheng Hall, hence the name was changed to Xuanzheng Yuan. It had two Yuan Shi, two Tongzhi, two Fushi, two Canyi, two Jingli, four Dushi, one Guangou (Controller), and one Zhaomo. In the twenty-sixth year of the Zhiyuan era, four Duanshi Guan (Judicial Officers) were established. In the twenty-eighth year of the Zhiyuan era, one Qian Yuan (Assistant Director) and one Tong Qian (Associate Assistant Director) were added. In the first year of the Yuanzhen era, one Yuan Pan (Judge) was added. In the fourth year of the Dade era, the Duanshi Guan were abolished. At the beginning of the Zhida era, one Yuan Shi was removed. In the third year of the Zhizhi era, six Yuan Shi were established. In the second year of the Tianli era, the Gongde Shi Si (Office of Meritorious Deeds) was abolished and merged into the Xuanzheng Yuan. It was determined to have ten Yuan Shi, of the first rank; two Tongzhi, of the second rank, senior grade; two Fushi, of the second rank, junior grade; two Qian Yuan, of the third rank, senior grade; three Tong Qian, of the fourth rank, senior grade; three Yuan Pan, of the fifth rank, senior grade; two Canyi, of the fifth rank, senior grade; and two Jingli, of the fifth rank, junior grade.)
都事三員從七品。照磨一員。管勾一員。並正八品掾史十五人。蒙古必阇赤二人。回回掾史二人。怯里馬赤四人。知印二人。宣使十五人。典吏有差。
斷事官四員從三品。經歷知事各一員。令史五人。知印奏差。譯史通事各一人。至元二十五年。始置 客省使秩從五品。大使二員副使一員。至元二十五年。置 大都規運提點所。秩正四品。達魯花赤一員。提點一員。大使一員。副使一員。至元二十八年。置 上都規運提點所。秩正四品。達魯花赤一員。提點一員。大使一員。副使一員。知事一員。至元二十八年。置 大都提舉資善庫。秩從五品。達魯花赤一員。提舉一員。同提舉一員。副提舉一員。掌錢帛之事。至元二十六年。置 上都利貞庫。秩從七品。提領一員。副使一員。掌飲膳好事金銀諸物元貞元年。置 大濟倉監支納一員大使一員 興教寺管房。提領一員 吐蕃等處宣慰司都元帥府秩從二品。宣慰使五員 經歷二員。都事二員。照磨一員。捕盜官二員。儒學教授一員。鎮撫二員。其屬二 脫思麻路軍民萬戶府。秩正三品。達魯花赤一員。萬戶一員。副達魯花赤一員。副萬戶一員。經歷一員。知事一員。鎮撫一員 西夏中興河州等處軍民總管府。秩正三品。達魯花赤一員。總管一員。同知一員。治中
【現代漢語翻譯】 現代漢語譯本 都事三員，從七品。照磨一員。管勾一員。以及正八品掾史十五人。蒙古必阇赤（文書記錄員）二人，掾史二人，怯里馬赤（侍衛）四人，知印二人，宣使十五人，典吏人數不定。
斷事官四員，從三品。經歷、知事各一員。令史五人。知印由奏請委派。譯史、通事各一人。至元二十五年，開始設定客省使，官秩從五品，大使二員，副使一員。至元二十五年，設定大都規運提點所，官秩正四品，達魯花赤（地方長官）一員，提點一員，大使一員，副使一員。至元二十八年，設定上都規運提點所，官秩正四品，達魯花赤一員，提點一員，大使一員，副使一員，知事一員。至元二十八年，設定大都提舉資善庫，官秩從五品，達魯花赤一員，提舉一員，同提舉一員，副提舉一員，掌管錢帛事務。至元二十六年，設定上都利貞庫，官秩從七品，提領一員，副使一員，掌管飲食膳食和好事相關的金銀等物品。元貞元年，設定大濟倉，監支納一員，大使一員。興教寺管房，提領一員。吐蕃等處宣慰司都元帥府，官秩從二品，宣慰使五員，經歷二員，都事二員，照磨一員，捕盜官二員，儒學教授一員，鎮撫二員。其下屬有脫思麻路軍民萬戶府，官秩正三品，達魯花赤一員，萬戶一員，副達魯花赤一員，副萬戶一員，經歷一員，知事一員，鎮撫一員。西夏中興河州等處軍民總管府，官秩正三品，達魯花赤一員，總管一員，同知一員，治中。
【English Translation】 English version There are three Dushi (officials in charge of general affairs), with the rank of seventh grade. One Zhaomo (official in charge of reviewing documents). One Guangou (official in charge of managing affairs). And fifteen Yuanshi (clerks) with the rank of eighth grade. Two Mongolian Bichaqi (scribes), two Yuanshi, four Qielimachi (guards), two Zhiyin (officials in charge of seals), fifteen Xuanshi (envoys), and a varying number of Dianli (lower-level clerks).
There are four Duanshi Guan (judges), with the rank of third grade. One Jingli (secretary) and one Zhishi (administrator) each. Five Lingshi (scribes). The Zhiyin are appointed by imperial decree. One Yishi (translator) and one Tongshi (interpreter) each. In the twenty-fifth year of the Zhiyuan era, the Keshengshi (office for receiving guests) was established, with the rank of fifth grade, with two Dashi (ambassadors) and one Fushi (vice-ambassador). In the twenty-fifth year of the Zhiyuan era, the Dadu Guiyun Tidian Suo (Metropolitan Transportation and Supervision Office) was established, with the rank of fourth grade, with one Daruhuaqi (local administrator), one Tidian (supervisor), one Dashi, and one Fushi. In the twenty-eighth year of the Zhiyuan era, the Shangdu Guiyun Tidian Suo (Capital Transportation and Supervision Office) was established, with the rank of fourth grade, with one Daruhuaqi, one Tidian, one Dashi, one Fushi, and one Zhishi. In the twenty-eighth year of the Zhiyuan era, the Dadu Tiju Zishan Ku (Metropolitan Zishan Treasury) was established, with the rank of fifth grade, with one Daruhuaqi, one Tiju (commissioner), one Tong Tiju (associate commissioner), and one Fu Tiju (assistant commissioner), in charge of money and silk matters. In the twenty-sixth year of the Zhiyuan era, the Shangdu Lizhen Ku (Capital Lizhen Treasury) was established, with the rank of seventh grade, with one Tiling (director) and one Fushi, in charge of food, drink, and auspicious gold, silver, and other items. In the first year of the Yuanzhen era, the Daji Cang (Great Relief Granary) was established, with one Jianzhina (supervisor of receipt and disbursement) and one Dashi. The Xingjiao Temple Guanfang (property management), with one Tiling. The Tubo (Tibet) etc. Chu Xuanwei Si Du Yuanshuai Fu (Pacification Commissioner's Office and Grand Marshal's Office), with the rank of second grade, with five Xuanweishi (pacification commissioners), two Jingli, two Dushi, one Zhaomo, two Budaoguan (officials in charge of arresting thieves), one Ruxue Jiaoshou (Confucian professor), and two Zhenfu (pacifiers). Under its jurisdiction is the Tuosima Lu Junmin Wanhu Fu (Tuosima Military-Civilian Myriarchy), with the rank of third grade, with one Daruhuaqi, one Wanhu (myriarch), one Fu Daruhuaqi (vice-Daruhuaqi), one Fu Wanhu (vice-myriarch), one Jingli, one Zhishi, and one Zhenfu. The Xixia (Western Xia) Zhongxing Hezhou etc. Chu Junmin Zongguan Fu (Military-Civilian General Administration of Zhongxing Hezhou), with the rank of third grade, with one Daruhuaqi, one Zongguan (general administrator), one Tongzhi (associate administrator), and one Zhizhong (executive officer).
一員。府判二員。經歷一員。知事一員。屬官稅務。提領寧河縣官寧河脫脫禾孫五員。寧河弓甲匠達魯花赤 洮州元帥府。秩從三品。達魯花赤一員。元帥二員。知事一員 十八族元帥府。秩從三品。達魯花赤一員。元帥一員。同知一員。知事一員 積石州元帥府。達魯花赤一員。元帥一員。同知一員。知事一員。脫脫禾孫一員 禮店文州蒙古漢軍西蕃軍民元帥府。秩正三品。達魯花赤一員。元帥一員。同知一員。經歷知事各一員 鎮撫二員。蒙古奧魯官一員。蒙古奧魯相副官一員 禮店文州蒙古漢軍奧魯軍民千戶所。秩從五品。達魯花赤一員。千戶一員。副千戶一員。總把五員。百戶八員 禮店文州蒙古漢軍西蕃軍民上千戶所。秩正四品。達魯花赤一員。千戶一員。百戶一員。新附千戶二員 禮店階州西水蒙古漢軍西蕃軍民總把二員 吐蕃等處招討使司。秩正三品。招討使二員。知事一員。鎮撫一員。其屬附 脫思麻探馬軍四萬戶。府秩正三品。萬戶五員。千戶八員。經歷一員。鎮撫一員 脫思麻路新附軍千戶所。秩從。五品達魯花赤一員。千戶一員。副千戶一員 文扶州西路南路底牙等處萬戶府。秩從三品。達魯花赤一員。萬戶二員 鳳翔等處千戶所。秩從五品。達魯花赤一員。千戶一員。百戶二員 慶陽寧環等
【現代漢語翻譯】 現代漢語譯本 一員。府判二員。經歷一員。知事一員。屬官稅務。提領寧河縣官寧河脫脫禾孫（Tuotuo Hesun）五員。寧河弓甲匠達魯花赤（Darughachi）。洮州元帥府。秩從三品。達魯花赤（Darughachi）一員。元帥二員。知事一員。十八族元帥府。秩從三品。達魯花赤（Darughachi）一員。元帥一員。同知一員。知事一員。積石州元帥府。達魯花赤（Darughachi）一員。元帥一員。同知一員。知事一員。脫脫禾孫（Tuotuo Hesun）一員。禮店文州蒙古漢軍西蕃軍民元帥府。秩正三品。達魯花赤（Darughachi）一員。元帥一員。同知一員。經歷知事各一員。鎮撫二員。蒙古奧魯官一員。蒙古奧魯相副官一員。禮店文州蒙古漢軍奧魯軍民千戶所。秩從五品。達魯花赤（Darughachi）一員。千戶一員。副千戶一員。總把五員。百戶八員。禮店文州蒙古漢軍西蕃軍民上千戶所。秩正四品。達魯花赤（Darughachi）一員。千戶一員。百戶一員。新附千戶二員。禮店階州西水蒙古漢軍西蕃軍民總把二員。吐蕃等處招討使司。秩正三品。招討使二員。知事一員。鎮撫一員。其屬附。脫思麻探馬軍四萬戶。府秩正三品。萬戶五員。千戶八員。經歷一員。鎮撫一員。脫思麻路新附軍千戶所。秩從五品。達魯花赤（Darughachi）一員。千戶一員。副千戶一員。文扶州西路南路底牙等處萬戶府。秩從三品。達魯花赤（Darughachi）一員。萬戶二員。鳳翔等處千戶所。秩從五品。達魯花赤（Darughachi）一員。千戶一員。百戶二員。慶陽寧環等
【English Translation】 English version One member. Two prefectural judges. One experience officer. One magistrate. Subordinate officials in charge of taxation. Five officials leading Ninghe County, Ninghe Tuotuo Hesun (Tuotuo Hesun). Ninghe bow and armor artisans, Darughachi (Darughachi). Taozhou Military Governor's Office. Rank: Third Grade, Lower. One Darughachi (Darughachi). Two military governors. One magistrate. Eighteen Tribes Military Governor's Office. Rank: Third Grade, Lower. One Darughachi (Darughachi). One military governor. One assistant administrator. One magistrate. Jishi Prefecture Military Governor's Office. One Darughachi (Darughachi). One military governor. One assistant administrator. One magistrate. One Tuotuo Hesun (Tuotuo Hesun). Lidian Wenzhou Mongol Han Chinese and Tibetan Military and Civilian Military Governor's Office. Rank: Third Grade, Upper. One Darughachi (Darughachi). One military governor. One assistant administrator. One experience officer and one magistrate each. Two pacification commissioners. One Mongol Oru official. One Mongol Oru assistant official. Lidian Wenzhou Mongol Han Chinese Oru Military and Civilian Thousand-Household Office. Rank: Fifth Grade, Lower. One Darughachi (Darughachi). One chiliarch. One vice-chiliarch. Five centurions. Eight hecatoncharchs. Lidian Wenzhou Mongol Han Chinese and Tibetan Upper Thousand-Household Office. Rank: Fourth Grade, Upper. One Darughachi (Darughachi). One chiliarch. One hecatoncharch. Two newly attached chiliarchs. Lidian Jiezhou Xishui Mongol Han Chinese and Tibetan Military and Civilian two centurions. Pacification Commissioner's Office of Tubo and other places. Rank: Third Grade, Upper. Two pacification commissioners. One magistrate. One pacification commissioner. Its subordinates attached. Four Tusi Ma reconnaissance army ten-thousand-household. Prefecture Rank: Third Grade, Upper. Five ten-thousand-household commanders. Eight chiliarchs. One experience officer. One pacification commissioner. Tuosi Ma Road newly attached army thousand-household office. Rank: Fifth Grade, Lower. One Darughachi (Darughachi). One chiliarch. One vice-chiliarch. Wenfuzhou West Road South Road Diya and other places ten-thousand-household office. Rank: Third Grade, Lower. One Darughachi (Darughachi). Two ten-thousand-household commanders. Fengxiang and other places thousand-household office. Rank: Fifth Grade, Lower. One Darughachi (Darughachi). One chiliarch. Two hecatoncharchs. Qingyang Ninghuan etc.
處管軍總把一員 文州課程倉糧官一員 岷州十八族週迴捕盜官二員 常陽帖城阿不籠等處萬戶府。秩從三品。達魯花赤一員。千戶一員 階文扶州等處蕃漢軍上千戶所。秩正五品。達魯花赤一員。千戶二員 貴德州達魯花赤知州各一員。同知州判各一員。脫脫禾孫一員。捕盜官一員。必呈萬戶府。達魯花赤二員。萬戶四員 松潘客疊威茂州等處軍民安撫使司。秩正三品。達魯花赤一員。安撫使一員。同知一員。僉事一員。經歷知事照磨各一員。鎮撫一員威州保寧縣茂州文山縣文川縣皆𨽻焉 靜州茶上必里溪安鄉等二十六族軍民千戶所。達魯花赤一員。千戶一員 龍木頭都留等二十二族軍民千戶所。達魯花赤一員。千戶一員 岳希蓬蘿蔔村等處二十二族軍民千戶所。達魯花赤一員千戶一員 折藏萬戶府。達魯花赤一員萬戶一員 吐蕃等路宣慰使司都元帥府。宣慰使四員。同知二員。副使一員。經歷都事各二員。捕盜官三員。鎮撫二員 朵甘思田地裡管軍民都元帥府。都元帥一員。經歷一員。鎮撫一員 剌馬兒剛等處招討使司。達魯花赤一員。招討使一員。經歷一員 奔不田地裡招討使司。招討使一員。經歷一員。鎮撫一員 奔不兒亦思剛百姓達魯花赤一員 碉門魚通黎雅長河西寧遠等處軍民安撫使司。秩正三品。達魯
【現代漢語翻譯】 現代漢語譯本 處管軍總把一員：管理軍隊的總把一員。 文州課程倉糧官一員：文州管理課程和倉糧的官員一員。 岷州十八族週迴捕盜官二員：岷州十八個部落周圍巡邏的捕盜官二員。 常陽帖城阿不籠等處萬戶府：常陽帖城、阿不籠等地的萬戶府。品秩為從三品。達魯花赤（地方長官）一員，千戶一員。 階文扶州等處蕃漢軍上千戶所：階文扶州等地的蕃漢軍上千戶所。品秩為正五品。達魯花赤一員，千戶二員。 貴德州達魯花赤、知州各一員：貴德州的達魯花赤和知州各一員，同知、州判各一員，脫脫禾孫一員，捕盜官一員。 必呈萬戶府：必呈萬戶府，達魯花赤二員，萬戶四員。 松潘客疊威茂州等處軍民安撫使司：松潘、客疊威、茂州等地的軍民安撫使司。品秩為正三品。達魯花赤一員，安撫使一員，同知一員，僉事一員，經歷、知事、照磨各一員，鎮撫一員。威州的保寧縣、茂州的文山縣、文川縣都隸屬於它。 靜州茶上必里溪安鄉等二十六族軍民千戶所：靜州茶上必里溪安鄉等二十六個部落的軍民千戶所。達魯花赤一員，千戶一員。 龍木頭都留等二十二族軍民千戶所：龍木頭都留等二十二個部落的軍民千戶所。達魯花赤一員，千戶一員。 岳希蓬蘿蔔村等處二十二族軍民千戶所：岳希蓬、蘿蔔村等二十二個部落的軍民千戶所。達魯花赤一員，千戶一員。 折藏萬戶府：折藏萬戶府。達魯花赤一員，萬戶一員。 吐蕃等路宣慰使司都元帥府：吐蕃等地的宣慰使司都元帥府。宣慰使四員，同知二員，副使一員，經歷、都事各二員，捕盜官三員，鎮撫二員。 朵甘思田地裡管軍民都元帥府：朵甘思田地裡管理軍民的都元帥府。都元帥一員，經歷一員，鎮撫一員。 剌馬兒剛等處招討使司：剌馬兒剛等地的招討使司。達魯花赤一員，招討使一員，經歷一員。 奔不田地裡招討使司：奔不田地裡的招討使司。招討使一員，經歷一員，鎮撫一員。 奔不兒亦思剛百姓達魯花赤一員：奔不兒亦思剛百姓的達魯花赤一員。 碉門魚通黎雅長河西寧遠等處軍民安撫使司：碉門、魚通、黎雅、長河、西寧遠等地的軍民安撫使司。品秩為正三品。達魯
【English Translation】 English version One Chuguan Jun Zongba: One military commander. One Wenzhou Kecheng Cangliang Guan: One official in Wenzhou managing courses and granary provisions. Two Minzhou Shiba Zu Zhouhui Budao Guan: Two patrol and anti-theft officials around the eighteen tribes of Minzhou. Changyang Tiecheng Abulong Dengchu Wanhu Fu: The Wanhu (ten thousand households) office in Changyang Tiecheng, Abulong, and other places. The rank is from the third grade. One Darughachi (local administrator), one Qianhu (thousand households commander). Jiewen Fuzhou Dengchu Fanhan Jun Shang Qianhu Suo: The Fanhan (non-Han and Han) army superior Qianhu office in Jiewen Fuzhou and other places. The rank is the fifth grade. One Darughachi, two Qianhu. Guizhou Darughachi Zhizhou Ge Yi Yuan: One Darughachi and one Zhizhou (prefect) each in Guizhou, one Tongzhi (assistant prefect) and one Zhoupan (prefectural judge) each, one Tuotuo Hesun, one anti-theft official. Bi Cheng Wanhu Fu: Bi Cheng Wanhu office, two Darughachi, four Wanhu. Songpan Kediewei Maozhou Dengchu Junmin Anfu Shi Si: The military and civilian pacification commission in Songpan, Kediewei, Maozhou, and other places. The rank is the third grade. One Darughachi, one Anfu Shi (pacification commissioner), one Tongzhi, one Qianshi (assistant commissioner), one Jingli (recorder), one Zhishi (administrator), one Zhaomo (verifier) each, one Zhenfu (garrison commander). Boning County of Weizhou, Wenshan County and Wenchuan County of Maozhou are all under its jurisdiction. Jingzhou Chashang Bili Xi Anxiang Deng Ershiliu Zu Junmin Qianhu Suo: The military and civilian Qianhu office of twenty-six tribes including Chashang Bili Xi Anxiang in Jingzhou. One Darughachi, one Qianhu. Longmutou Duliu Deng Ershier Zu Junmin Qianhu Suo: The military and civilian Qianhu office of twenty-two tribes including Longmutou Duliu. One Darughachi, one Qianhu. Yuexipeng Luobu Cun Dengchu Ershier Zu Junmin Qianhu Suo: The military and civilian Qianhu office of twenty-two tribes including Yuexipeng and Luobu Village. One Darughachi, one Qianhu. Zhezang Wanhu Fu: Zhezang Wanhu office. One Darughachi, one Wanhu. Tufan Deng Lu Xuanwei Shi Si Du Yuanshuai Fu: The Xuanwei Shi (pacification commissioner) Du Yuanshuai Fu (grand marshal office) in Tufan and other areas. Four Xuanwei Shi, two Tongzhi, one Fushi (deputy commissioner), two Jingli and Dushi (chief recorder) each, three anti-theft officials, two Zhenfu. Duogansi Tiandi Li Guan Junmin Du Yuanshuai Fu: The Du Yuanshuai Fu managing military and civilians in Duogansi Tiandi Li. One Du Yuanshuai, one Jingli, one Zhenfu. Lama Ergang Dengchu Zhaotaoshi Si: The Zhaotaoshi (recruitment commissioner) office in Lama Ergang and other places. One Darughachi, one Zhaotaoshi, one Jingli. Benbu Tiandi Li Zhaotaoshi Si: The Zhaotaoshi office in Benbu Tiandi Li. One Zhaotaoshi, one Jingli, one Zhenfu. Benbu Er Yisigang Baixing Darughachi Yi Yuan: One Darughachi for the people of Benbu Er Yisigang. Diaomen Yutong Liya Changhe Xiningyuan Dengchu Junmin Anfu Shi Si: The military and civilian pacification commission in Diaomen, Yutong, Liya, Changhe, Xiningyuan, and other places. The rank is the third grade. Daru
花赤一員。安撫使一員。同知一員。副使一員僉事一員。經歷知事照磨各一員。鎮撫二員 六番招討使司。達魯花赤一員。招討使一員經歷一員。知事一員。雅州嚴道縣名山縣𨽻之 天全招討使司。達魯花赤一員。招討二員。經歷知事各一員 魚通路萬戶府。達魯花赤一員。萬戶一員。經歷知事各一員。黎州𨽻之 碉門魚通等處管軍守鎮萬戶府達魯花赤一員。萬戶二員。經歷知事各一員。鎮撫二員。千戶八員。百戶二十員彈壓四員。 長河西管軍萬戶府。達魯花赤一員。萬戶二員 長河西里管軍招討使司。招討使二員。經歷一員 朵甘思招討使一員 朵甘思哈答李唐魚通等處錢糧總管府。達魯花赤一員。總管一員。副總管一員。答剌答脫脫禾孫一員。哈里脫脫禾孫一員。朵甘思甕吉剌滅吉思千戶一員 亦思馬兒甘萬戶府。達魯花赤一員。萬戶二員 烏思藏納里速古魯孫等三路宣慰使司都元帥府。宣慰使五員。同知二員。副使一員。經歷一員。鎮撫一員。捕盜司官一員。其屬附見 納里速古兒孫元帥二員 烏思藏管蒙古軍都元帥二員 擔里管軍招討使一員 烏思藏等處轉運一員 沙魯思地裡管民萬戶一員 搽里八田地裡管民萬戶一員 烏思藏田地裡管民萬戶一員 速兒麻加瓦田地裡管民官一員 撒剌田地裡管民官一員
【現代漢語翻譯】 現代漢語譯本 花赤一員（官員名）。安撫使一員（官職名）。同知一員（官職名）。副使一員（官職名）。僉事一員（官職名）。經歷、知事、照磨各一員（皆為官職名）。鎮撫二員（官職名）。 六番招討使司。達魯花赤一員（官員名）。招討使一員（官職名）。經歷一員（官職名）。知事一員（官職名）。隸屬於雅州嚴道縣、名山縣。 天全招討使司。達魯花赤一員（官員名）。招討二員（官職名）。經歷、知事各一員（皆為官職名）。 魚通路萬戶府。達魯花赤一員（官員名）。萬戶一員（官職名）。經歷、知事各一員（皆為官職名）。隸屬於黎州。 碉門魚通等處管軍守鎮萬戶府。達魯花赤一員（官員名）。萬戶二員（官職名）。經歷、知事各一員（皆為官職名）。鎮撫二員（官職名）。千戶八員（官職名）。百戶二十員（官職名）。彈壓四員（官職名）。 長河西管軍萬戶府。達魯花赤一員（官員名）。萬戶二員（官職名）。 長河西里管軍招討使司。招討使二員（官職名）。經歷一員（官職名）。 朵甘思招討使一員（官職名）。 朵甘思哈答李唐魚通等處錢糧總管府。達魯花赤一員（官員名）。總管一員（官職名）。副總管一員（官職名）。答剌答脫脫禾孫一員（人名）。哈里脫脫禾孫一員（人名）。朵甘思甕吉剌滅吉思千戶一員（人名）。 亦思馬兒甘萬戶府。達魯花赤一員（官員名）。萬戶二員（官職名）。 烏思藏納里速古魯孫等三路宣慰使司都元帥府。宣慰使五員（官職名）。同知二員（官職名）。副使一員（官職名）。經歷一員（官職名）。鎮撫一員（官職名）。捕盜司官一員（官職名）。其下屬附於后。 納里速古兒孫元帥二員（官職名）。 烏思藏管蒙古軍都元帥二員（官職名）。 擔里管軍招討使一員（官職名）。 烏思藏等處轉運一員（官職名）。 沙魯思地裡管民萬戶一員（官職名）。 搽里八田地裡管民萬戶一員（官職名）。 烏思藏田地裡管民萬戶一員（官職名）。 速兒麻加瓦田地裡管民官一員（官職名）。 撒剌田地裡管民官一員（官職名）。
【English Translation】 English version One Darughachi (official title). One Pacification Commissioner (official title). One Assistant Administrator (official title). One Vice Envoy (official title). One Vice Director (official title). One Registrar, one Administrator, and one Reviewing Officer (all official titles). Two Garrison Commanders (official title). The Six-District Pacification Commissioner's Office. One Darughachi (official title). One Pacification Commissioner (official title). One Registrar (official title). One Administrator (official title). Subordinate to Yan'dao County and Mingshan County of Yazhou. The Tianquan Pacification Commissioner's Office. One Darughachi (official title). Two Pacification Commissioners (official title). One Registrar and one Administrator each (both official titles). The Yutong Road Myriarchy. One Darughachi (official title). One Myriarch (official title). One Registrar and one Administrator each (both official titles). Subordinate to Lizhou. The Garrison Myriarchy of Diaomen, Yutong, and other places. One Darughachi (official title). Two Myriarchs (official title). One Registrar and one Administrator each (both official titles). Two Garrison Commanders (official title). Eight Chiliarchs (official title). Twenty Centurions (official title). Four Suppressors (official title). The Long River West Military Myriarchy. One Darughachi (official title). Two Myriarchs (official title). The Long River West Military Pacification Commissioner's Office. Two Pacification Commissioners (official title). One Registrar (official title). One Pacification Commissioner of Do-gam (official title). The General Administration Office of Grain and Provisions of Do-gam, Hadali, Tang, Yutong, and other places. One Darughachi (official title). One General Administrator (official title). One Deputy General Administrator (official title). One Dala Da Tuotuo Hesun (personal name). One Hali Tuotuo Hesun (personal name). One Chiliarch of Do-gam, Wengjila, and Miejisi (personal name). The Yisima'ergan Myriarchy. One Darughachi (official title). Two Myriarchs (official title). The Grand Marshal's Office of the Itinerant High Commandery of the Three Routes of Wusizang, Nari Suqulusun, etc. Five Itinerant High Commissioners (official title). Two Assistant Administrators (official title). One Vice Envoy (official title). One Registrar (official title). One Garrison Commander (official title). One Officer of the Robbery Suppression Bureau (official title). Its subordinates are listed below. Two Marshals of Nari Suqulusun (official title). Two Grand Marshals in charge of the Mongol Army in Wusizang (official title). One Military Pacification Commissioner of Danli (official title). One Transport Officer of Wusizang and other places (official title). One Myriarch in charge of the people of Shalusi Dili (official title). One Myriarch in charge of the people of Chali Batian Dili (official title). One Myriarch in charge of the people of Wusizang Tian Dili (official title). One Official in charge of the people of Su'er Majiawa Tian Dili (official title). One Official in charge of the people of Sala Tian Dili (official title).
出蜜萬戶一員 嗷籠答剌萬戶一員 思答籠剌萬戶一員 伯木古魯萬戶一員 湯卜赤八千戶四員 加麻瓦萬戶一員 扎由萬戶瓦一員 牙里不藏思八萬戶府。達魯花赤一員。萬戶一員。千戶一員擔里脫脫禾孫一員 迷兒軍萬戶府。達魯花赤一員。萬戶一員。初厚江八千戶一員。卜兒八官一員。
憲宗元年夏六月。以僧海云掌釋教事 按元史憲宗本紀云云。
世祖中統元年十二月。以梵僧八合思八為帝師授以玉印。統釋教 按元史世祖本紀云云。
中統三年。作佛事 按元史世祖本紀。中統三年十一月乙酉。太白犯鉤鈐。丁亥敕聖安寺。作佛頂金輪會。十二月作佛事于昊天寺。七晝夜賜銀萬五千兩中統四年。以建太廟作佛事 按元史世祖本紀。中統四年三月癸卯。初建太廟 按續文獻通考。建太廟命僧作佛事七晝夜。歲以為常。
至元元年。遣僧祈雨 按元史世祖本紀。至元元年四月壬子。東平太原平陽旱。分遣西僧祈雨。
至元二年。詔州郡設僧錄等官。設三學講。三禪會 按元史世祖本紀。至元二年二月甲子。詔諭總統所。僧人通五大部經者。為中選。以有德業者。為州郡僧錄判正副都綱等官。仍干各路。設三學。講三禪會。
至元三年。詔僧道祈福。以僧機為總統 按元史
【現代漢語翻譯】 現代漢語譯本 出蜜萬戶一員（管理出蜜地區的萬戶長）。嗷籠答剌萬戶一員（管理嗷籠答剌地區的萬戶長）。思答籠剌萬戶一員（管理思答籠剌地區的萬戶長）。伯木古魯萬戶一員（管理伯木古魯地區的萬戶長）。湯卜赤八千戶四員（管理湯卜赤地區的四個八千戶長）。加麻瓦萬戶一員（管理加麻瓦地區的萬戶長）。扎由萬戶瓦一員（管理扎由地區的萬戶長）。牙里不藏思八萬戶府（牙里不藏思八地區的萬戶府）。達魯花赤一員（達魯花赤一名）。萬戶一員（萬戶長一名）。千戶一員擔里脫脫禾孫一員（千戶長擔里脫脫禾孫一名）。迷兒軍萬戶府（迷兒軍地區的萬戶府）。達魯花赤一員（達魯花赤一名）。萬戶一員（萬戶長一名）。初厚江八千戶一員（初厚江地區的八千戶長一名）。卜兒八官一員（卜兒八官一名）。
憲宗元年夏六月。以僧海云掌釋教事（憲宗元年夏季六月，任命僧人海云掌管佛教事務）。按元史憲宗本紀云云（根據《元史·憲宗本紀》記載）。
世祖中統元年十二月。以梵僧八合思八為帝師授以玉印。統釋教（世祖中統元年十二月，任命梵僧八合思八為帝師，授予玉印，統領佛教事務）。按元史世祖本紀云云（根據《元史·世祖本紀》記載）。
中統三年。作佛事（中統三年，舉行佛事）。按元史世祖本紀（根據《元史·世祖本紀》記載）。中統三年十一月乙酉。太白犯鉤鈐。丁亥敕聖安寺。作佛頂金輪會（中統三年十一月乙酉日，太白星侵犯鉤鈐星。丁亥日，敕令聖安寺舉行佛頂金輪法會）。十二月作佛事于昊天寺。七晝夜賜銀萬五千兩（十二月在昊天寺舉行佛事，持續七晝夜，賞賜白銀一萬五千兩）。中統四年。以建太廟作佛事（中統四年，因為建造太廟而舉行佛事）。按元史世祖本紀（根據《元史·世祖本紀》記載）。中統四年三月癸卯。初建太廟（中統四年三月癸卯日，開始建造太廟）。按續文獻通考（根據《續文獻通考》記載）。建太廟命僧作佛事七晝夜。歲以為常（建造太廟，命令僧人舉行佛事七晝夜，每年都成為慣例）。
至元元年。遣僧祈雨（至元元年，派遣僧人祈雨）。按元史世祖本紀（根據《元史·世祖本紀》記載）。至元元年四月壬子。東平太原平陽旱。分遣西僧祈雨（至元元年四月壬子日，東平、太原、平陽發生旱災，分別派遣西僧祈雨）。
至元二年。詔州郡設僧錄等官。設三學講。三禪會（至元二年，詔令各州郡設定僧錄等官員，設立三學講，三禪會）。按元史世祖本紀（根據《元史·世祖本紀》記載）。至元二年二月甲子。詔諭總統所。僧人通五大部經者。為中選。以有德業者。為州郡僧錄判正副都綱等官。仍干各路。設三學。講三禪會（至元二年二月甲子日，詔令總統所，通曉五大部經典的僧人，被選為中選。以有德行和事業的僧人，擔任州郡的僧錄、判、正副都綱等官職。仍然在各路，設立三學，講三禪會）。
至元三年。詔僧道祈福。以僧機為總統（至元三年，詔令僧人和道士祈福，任命僧人機為總統）。按元史（根據《元史》記載）。
【English Translation】 English version Chumi myriarchy one member (A myriarch managing the Chumi area). Aolong Dala myriarchy one member (A myriarch managing the Aolong Dala area). Sida Longla myriarchy one member (A myriarch managing the Sida Longla area). Bomu Gulu myriarchy one member (A myriarch managing the Bomu Gulu area). Tangbu Chi eight thousand households four members (Four commanders of eight thousand households in the Tangbu Chi area). Jiama Wa myriarchy one member (A myriarch managing the Jiama Wa area). Zhayou myriarchy Wa one member (A myriarch managing the Zhayou area). Yali Buzang Siba myriarchy prefecture (Yali Buzang Siba myriarchy prefecture). Darughachi one member (One Darughachi). Myriarch one member (One myriarch). Chiliarch one member Danli Tuotuo Hesun one member (One chiliarch Danli Tuotuo Hesun). Mierjun myriarchy prefecture (Mierjun myriarchy prefecture). Darughachi one member (One Darughachi). Myriarch one member (One myriarch). Chu Houjiang eight thousand households one member (One commander of eight thousand households in the Chu Houjiang area). Bu'er Baguan one member (Bu'er Baguan one member).
In the summer of the first year of Emperor Xianzong's reign, the sixth month, the monk Haiyun was appointed to oversee Buddhist affairs. According to the 'History of Yuan, Chronicle of Emperor Xianzong'.
In the twelfth month of the first year of Emperor Shizu's reign under the Zhongtong era, the Brahman monk 'Phags-pa was appointed as Imperial Preceptor and granted a jade seal to oversee Buddhist affairs. According to the 'History of Yuan, Chronicle of Emperor Shizu'.
In the third year of the Zhongtong era, Buddhist ceremonies were performed. According to the 'History of Yuan, Chronicle of Emperor Shizu'. In the eleventh month, on the day of Yiyou, the planet Venus invaded Gouqian. On the day of Dinghai, an edict was issued to the Sheng'an Temple to hold the Buddha's Crown Golden Wheel Assembly. In the twelfth month, Buddhist ceremonies were performed at the Haotian Temple for seven days and nights, and 15,000 taels of silver were bestowed. In the fourth year of the Zhongtong era, Buddhist ceremonies were performed for the construction of the Imperial Ancestral Temple. According to the 'History of Yuan, Chronicle of Emperor Shizu'. In the third month of the fourth year of the Zhongtong era, on the day of Guimao, the construction of the Imperial Ancestral Temple began. According to the 'Continuation of the Comprehensive Examination of Documents', Buddhist ceremonies were ordered to be performed by monks for seven days and nights for the construction of the Imperial Ancestral Temple, and this became a regular practice every year.
In the first year of the Zhiyuan era, monks were sent to pray for rain. According to the 'History of Yuan, Chronicle of Emperor Shizu'. In the fourth month of the first year of the Zhiyuan era, on the day of Renzi, there was a drought in Dongping, Taiyuan, and Pingyang. Western monks were sent to pray for rain.
In the second year of the Zhiyuan era, an edict was issued to establish offices such as the Monastic Registrar in the prefectures and counties, and to establish the Three Schools and lecture on the Three Dhyanas. According to the 'History of Yuan, Chronicle of Emperor Shizu'. In the second month of the second year of the Zhiyuan era, on the day of Jiazi, an edict was issued to the Presidential Office, stating that monks who were proficient in the Five Great Sutras would be selected as middle candidates. Those with virtue and achievements would be appointed as Monastic Registrars, Judges, and Deputy Chief Monks in the prefectures and counties. The Three Schools were still established in various routes, and lectures were given on the Three Dhyanas.
In the third year of the Zhiyuan era, an edict was issued for monks and Taoists to pray for blessings, and the monk Ji was appointed as President. According to the 'History of Yuan'.
世祖本紀。至元三年夏四月庚午。敕僧道祈福于中都寺觀。詔以僧機為總統。居慶壽寺。
至元四年春正月。禁僧官侵理民訟 按元史世祖本紀云云。
至元六年。作佛事于太廟。詔升國師八思巴。號大寶法王賜玉印 按元史世祖本紀。至元六年十二月。作佛事于太廟。七晝夜 按八思巴傳。八思巴者土番薩斯迦人族。款氏也。世祖即位。尊為國師。授以玉印。命制蒙古新字。至元六年。詔頒行天下。詔曰朕惟字以書言。言以紀事。此古今通制。我國家。肇基朔方。俗尚簡古。未遑製作施用文字。因用漢楷及畏吾字。以達本朝之言。考諸遼金。以及遐方諸國。例各有字。今文治寖興。字書有闕。於一代制度。實為未備。故特命國師八思巴。創為蒙古新字。譯寫一切文字。期于順言達事而已。自今以往。凡有璽書頒降者。並用蒙古新字。仍各以其國字副之遂升號八思巴。曰大寶法王。更賜玉印。
至元七年。禁僧冒據民田。更定其服色。是年啟建白傘蓋佛事歲以為常。請膽巴金剛上師。住持仁王寺 按元史世祖本紀。至元七年閏十一月。詔諭西夏提刑按察司管民官。禁僧徒冒據民田。十二月建大護國仁王寺于高良河。敕更定僧服色 按祭祀志。至元七年。以帝師八思巴之言。于大明殿御座上。置白傘
【現代漢語翻譯】 現代漢語譯本 世祖本紀。至元三年夏四月庚午。皇帝下令僧人和道士在中都的寺廟和道觀祈福，並任命僧人機為總負責人，住在慶壽寺。
至元四年春正月。禁止僧官干預百姓訴訟。 （依據《元史·世祖本紀》記載）
至元六年。在太廟舉行佛事，詔令晉陞國師八思巴，稱號為大寶法王，並賜予玉印。（依據《元史·世祖本紀》記載）至元六年十二月，在太廟舉行佛事，持續七天七夜。（依據《八思巴傳》記載）八思巴（Phags-pa）是吐蕃薩斯迦（Sakya）人，屬於款（Khon）氏家族。世祖（Kublai Khan）即位后，尊奉他為國師，授予玉印，命他創製蒙古新字。至元六年，下詔在天下頒行。詔書說：『朕認為文字是用來記錄語言的，語言是用來記錄事情的，這是古今通用的制度。我國家開始在北方建立基業，風俗崇尚簡樸，沒有來得及製作和使用文字，因此使用漢字楷書和畏吾（Uyghur）字來表達本朝的語言。考察遼、金以及遙遠的其他國家，都有各自的文字。現在文治逐漸興盛，文字書籍有所欠缺，對於一代的制度來說，實在是不完備。所以特命國師八思巴（Phags-pa）創製蒙古新字，翻譯書寫一切文字，期望能夠順暢地表達語言和事情。從今以後，凡是有璽書頒佈，都使用蒙古新字，仍然用各國的文字作為副文。』於是晉陞八思巴（Phags-pa）的稱號為大寶法王，並再次賜予玉印。
至元七年。禁止僧人冒充佔據百姓田地，並重新規定他們的服裝顏色。同年開始舉行白傘蓋佛事，每年都作為慣例舉行。請膽巴金剛上師（Danba Guru）住持仁王寺。（依據《元史·世祖本紀》記載）至元七年閏十一月，下詔告諭西夏提刑按察司管民官，禁止僧徒冒充佔據百姓田地。十二月在高良河建立大護國仁王寺，並下令重新規定僧人的服裝顏色。（依據《祭祀志》記載）至元七年，因為帝師八思巴（Phags-pa）的建議，在大明殿御座上設定白傘。
【English Translation】 English version Yuan Shizu (Kublai Khan) Annals. In the summer, the fourth month, Gengwu day of the third year of Zhiyuan (1266), an edict was issued ordering monks and Taoists to pray for blessings at the temples and monasteries in Zhongdu (Central Capital), and the monk Ji was appointed as the chief administrator, residing in Qingshou Temple.
In the first month of spring in the fourth year of Zhiyuan (1267), it was forbidden for monastic officials to interfere in civil lawsuits. (According to the 'Annals of Shizu' in the History of Yuan).
In the sixth year of Zhiyuan (1269), Buddhist ceremonies were performed at the Imperial Ancestral Temple, and the Imperial Preceptor Phags-pa (a Tibetan Lama) was promoted with the title 'Great Treasure Dharma King' (Dabao Fawang), and bestowed with a jade seal. (According to the 'Annals of Shizu' in the History of Yuan). In the twelfth month of the sixth year of Zhiyuan, Buddhist ceremonies were performed at the Imperial Ancestral Temple for seven days and nights. (According to the biography of Phags-pa). Phags-pa (Phags-pa) was a member of the Khon clan from Sakya (Sa-skya) in Tibet. When Shizu (Kublai Khan) ascended the throne, he honored him as the Imperial Preceptor, granting him a jade seal and ordering him to create a new Mongolian script. In the sixth year of Zhiyuan, an edict was issued to promulgate it throughout the empire. The edict stated: 'I believe that writing is used to record language, and language is used to record events. This is a universal system from ancient times to the present. Our nation began its foundation in the north, and the customs are simple and ancient. We have not had the time to create and use writing, so we use Han Chinese script and Uyghur script to express the language of our dynasty. Examining the Liao and Jin dynasties, as well as distant countries, each has its own script. Now that civilization is flourishing, there is a lack of writing and books, which is incomplete for the system of a dynasty. Therefore, I have specially ordered the Imperial Preceptor Phags-pa (Phags-pa) to create a new Mongolian script to translate and write all languages, hoping to smoothly express language and events. From now on, all imperial edicts will be issued using the new Mongolian script, and the scripts of each country will still be used as secondary texts.' Therefore, Phags-pa's (Phags-pa) title was promoted to 'Great Treasure Dharma King' (Dabao Fawang), and he was granted another jade seal.
In the seventh year of Zhiyuan (1270), it was forbidden for monks to fraudulently occupy people's land, and their clothing colors were redefined. In the same year, the White Umbrella Buddhist ceremony was initiated and held annually as a regular event. Danba Guru (Danba Guru), a Vajra Master, was invited to reside at Renwang Temple (Temple of the Benevolent Kings). (According to the 'Annals of Shizu' in the History of Yuan). In the eleventh month of the seventh year of Zhiyuan, an edict was issued to the officials of the Xixia (Tangut) Judicial Administration Commission, prohibiting monks from fraudulently occupying people's land. In the twelfth month, the Great National Protection Renwang Temple (Temple of the Benevolent Kings) was built on the Gaoliang River, and an order was issued to redefine the clothing colors of the monks. (According to the 'Treatise on Sacrifices'). In the seventh year of Zhiyuan, at the suggestion of the Imperial Preceptor Phags-pa (Phags-pa), a white umbrella was placed on the throne in the Daming Hall.
蓋一頂。用素段泥金書梵字于其上。謂鎮伏邪魔。護安國剎。自後每歲二月十五日。于大殿。啟建白傘蓋佛事。用諸色儀仗社直。迎引傘蓋。周遊皇城內外。云與眾生。祓除不祥。導迎福祉。歲正月十五日。宣政院同中書省奏請。先期中書奉旨。移文樞密院八衛。撥傘鼓手一百二十人。殿後軍甲馬五百人。擾舁監壇漢關羽神轎軍。及雜用五百人。宣政院所轄宮寺三百六十所。掌供應佛像壇面幢幡寶蓋車鼓頭旗三百六十壇。每壇擎執抬舁二十六人。鈸鼓僧一十二人。大都路掌供各色金門大社一百二十隊。教坊司雲和署掌大樂鼓板杖鼓篳篥龍笛琵琶箏𥱧七色四百人。興和署掌妓女雜扮隊戲一百五十人。祥和署掌雜把戲男女一百五十人。儀鳳司掌漢人回回河西三色細樂每色各三隊三百二十四人。凡執役者。皆官給鎧甲袍服器仗。以鮮麗整齊為尚。珠玉金繡。裝束奇巧。首尾排列。三十餘里。都城士女。閭閻聚觀。禮部官點視諸色隊仗。刑部官巡綽喧鬧。樞密院官分守城門。而中書省官一員總督視之。先二日于西鎮國寺迎太子游四門。舁高塑像。且儀仗入城。十四日帝師率梵僧五百人。于大明殿。內建佛事。至十五日。恭請傘蓋於御座奉置寶輿諸儀衛隊仗。列殿前。諸色社直暨諸壇面。列崇天門外。迎引出宮。至慶壽寺具素食
【現代漢語翻譯】 現代漢語譯本： 製作一頂傘蓋，用素色絲綢泥金書寫梵文于其上，說是爲了鎮伏邪魔，護佑國家安寧。自此以後，每年二月十五日，都在大殿舉行白傘蓋佛事，動用各種顏色的儀仗和社火隊伍，迎請傘蓋，在皇城內外巡遊，宣稱能為眾生消除不祥，引導迎來福祉。每年正月十五日，宣政院與中書省一同上奏請求，提前由中書省奉旨，移文樞密院八衛，調撥傘鼓手一百二十人，殿後軍的披甲戰馬五百匹，抬舁監壇漢關羽（三國時期蜀漢名將）神像的軍士以及雜役五百人。宣政院管轄的宮寺三百六十所，負責供應佛像、壇面、幢幡、寶蓋、車鼓、頭旗三百六十壇，每壇擎執抬舁二十六人，鈸鼓僧侶一十二人。大都路負責供應各色金門大社一百二十隊。教坊司雲和署負責大樂，包括鼓、板、杖鼓、篳篥、龍笛、琵琶、箏、𥱧等七種樂器，共四百人。興和署負責雜扮隊戲一百五十人。祥和署負責雜把戲男女一百五十人。儀鳳司負責河西三色細樂，每色各三隊，共三百二十四人。凡是執役的人員，都由官府供給鎧甲袍服器仗，以鮮艷亮麗整齊為上。珠玉金繡，裝飾奇巧。隊伍首尾排列，長達三十餘里。都城男女老少，聚集觀看。禮部官員負責點視各種隊伍，刑部官員負責巡邏維持秩序，防止喧鬧。樞密院官員負責分守城門，而中書省官員一人總督視察。提前兩天在西鎮國寺迎接太子巡遊四門，抬著高大的塑像，以及儀仗進入城內。十四日，帝師率領梵僧五百人，在大明殿內舉行佛事。到十五日，恭請傘蓋於御座，放置在寶輿上，各種儀衛隊仗排列在殿前，各種社火隊伍以及各個壇面，排列在崇天門外，迎請出宮，到慶壽寺準備素食。 English version: A parasol was made, with Sanskrit characters written in gold on plain silk, said to be for subduing demons and protecting the peace of the country. From then on, every year on the fifteenth day of the second month, the White Parasol Buddhist service was held in the main hall, using various colored ceremonial guards and social performance teams to welcome the parasol and parade inside and outside the imperial city, claiming to eliminate misfortunes and guide in blessings for all beings. Every year on the fifteenth day of the first month, the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) and the Zhongshu Sheng (Secretariat) jointly requested that the Zhongshu Sheng issue a document to the Privy Council's Eight Guards in advance, allocating one hundred and twenty parasol drummers, five hundred armored horses of the Palace Guard, soldiers carrying the sedan chair of the deified Han Guan Yu (a famous general of the Shu Han during the Three Kingdoms period) who supervised the altar, and five hundred miscellaneous laborers. The 360 palaces and temples under the jurisdiction of the Xuanzheng Yuan were responsible for supplying 360 altars of Buddha statues, altar surfaces, banners, canopies, carts, drums, and head flags, with twenty-six people carrying each altar, and twelve cymbal-drumming monks. Dadu Road was responsible for supplying 120 teams of various Jinmen Grand Social Performances. The Yunhe Bureau of the Jiaofang Si (Court of Imperial Music) was responsible for the grand music, including drums, clappers, staff drums, bili (a type of flute), dragon flutes, pipa (lute), zheng (zither), and 𥱧 (unknown instrument), totaling four hundred people. The Xinghe Bureau was responsible for 150 people in miscellaneous costume performance teams. The Xianghe Bureau was responsible for 150 men and women in miscellaneous acrobatics. The Yifeng Si was responsible for the Hexi three-color fine music, with three teams of each color, totaling 324 people. All those who performed duties were provided with armor, robes, and weapons by the government, with bright and neat appearance being paramount. Pearls, jade, gold embroidery, and ingenious decorations were used. The procession stretched for more than thirty li (Chinese mile). Men and women, old and young, in the capital gathered to watch. Officials from the Ministry of Rites were responsible for inspecting the various teams, officials from the Ministry of Justice were responsible for patrolling and maintaining order to prevent noise. Officials from the Privy Council were responsible for guarding the city gates, and one official from the Zhongshu Sheng was in overall charge of supervision. Two days in advance, the Crown Prince was welcomed at the Xizhenguo Temple to tour the four gates, carrying tall statues and ceremonial guards into the city. On the fourteenth, the Imperial Preceptor led five hundred Buddhist monks to perform Buddhist services inside the Daming Hall. On the fifteenth, the parasol was respectfully placed on the throne and placed on the precious chariot, with various ceremonial guard teams lined up in front of the hall, and various social performance teams and altars lined up outside Chongtian Gate, welcoming it out of the palace to Qingshou Temple for vegetarian food.
【English Translation】 English version: A parasol was made, with Sanskrit characters written in gold on plain silk, said to be for subduing demons and protecting the peace of the country. From then on, every year on the fifteenth day of the second month, the 'White Parasol' Buddhist service was held in the main hall, using various colored ceremonial guards and social performance teams to welcome the parasol and parade inside and outside the imperial city, claiming to eliminate misfortunes and guide in blessings for all beings. Every year on the fifteenth day of the first month, the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) and the Zhongshu Sheng (Secretariat) jointly requested that the Zhongshu Sheng issue a document to the Privy Council's Eight Guards in advance, allocating one hundred and twenty parasol drummers, five hundred armored horses of the Palace Guard, soldiers carrying the sedan chair of the deified Han Guan Yu (a famous general of the Shu Han during the Three Kingdoms period) who supervised the altar, and five hundred miscellaneous laborers. The 360 palaces and temples under the jurisdiction of the Xuanzheng Yuan were responsible for supplying 360 altars of Buddha statues, altar surfaces, banners, canopies, carts, drums, and head flags, with twenty-six people carrying each altar, and twelve cymbal-drumming monks. Dadu Road was responsible for supplying 120 teams of various Jinmen Grand Social Performances. The Yunhe Bureau of the Jiaofang Si (Court of Imperial Music) was responsible for the grand music, including drums, clappers, staff drums, bili (a type of flute), dragon flutes, pipa (lute), zheng (zither), and 𥱧 (unknown instrument), totaling four hundred people. The Xinghe Bureau was responsible for 150 people in miscellaneous costume performance teams. The Xianghe Bureau was responsible for 150 men and women in miscellaneous acrobatics. The Yifeng Si was responsible for the Hexi three-color fine music, with three teams of each color, totaling 324 people. All those who performed duties were provided with armor, robes, and weapons by the government, with bright and neat appearance being paramount. Pearls, jade, gold embroidery, and ingenious decorations were used. The procession stretched for more than thirty li (Chinese mile). Men and women, old and young, in the capital gathered to watch. Officials from the Ministry of Rites were responsible for inspecting the various teams, officials from the Ministry of Justice were responsible for patrolling and maintaining order to prevent noise. Officials from the Privy Council were responsible for guarding the city gates, and one official from the Zhongshu Sheng was in overall charge of supervision. Two days in advance, the Crown Prince was welcomed at the Xizhenguo Temple to tour the four gates, carrying tall statues and ceremonial guards into the city. On the fourteenth, the Imperial Preceptor led five hundred Buddhist monks to perform Buddhist services inside the Daming Hall. On the fifteenth, the parasol was respectfully placed on the throne and placed on the precious chariot, with various ceremonial guard teams lined up in front of the hall, and various social performance teams and altars lined up outside Chongtian Gate, welcoming it out of the palace to Qingshou Temple for vegetarian food.
。食罷起行。從西宮門外垣海子南岸入厚載紅門。由東華門。過延春門而西。帝及后妃公主。於五德殿門外塔金脊吾殿綵樓而觀焉。及諸隊仗社直送金傘還宮。復恭置御榻上。帝師僧眾作佛事。至十六日散。謂之遊皇城。六月中。上京亦如之 按續文獻通考。至元七年。詔請瞻巴金剛上師。住持仁王寺。普度僧員。
至元八年。五月己巳。修佛事于瓊華島 按元史世祖本紀云云。
至元九年。遣使祀興國寺。又集僧誦大藏經 按元史世祖本紀。至元九年春正月。敕燕王遣使持香幡。祀五臺興國寺。秋七月集都城僧誦大藏經九會。十二月建大聖壽萬安寺。
至元十一年。以亦鄰真襲帝師位 按元史世祖本紀。至元十一年三月。帝師八合思八歸土番國。以其弟益鄰真襲位。建大護國仁王寺成。
至元十三年。設資戒會。又命國師作佛事 按元史世祖本紀。至元十三年二月辛酉。車駕幸上都。設資戒大會於順德府開元寺。閏三月甲子。禁西番僧持軍器。九月壬辰朔。命國師益鄰真。作佛事于太廟。辛酉設資戒會於京師。
至元十四年二月。詔以僧亢吉益鄰真加加瓦。併爲江南總攝掌釋教。除僧租賦。禁擾寺宇者 按元史世祖本紀云云。
至元十六年命散都修佛事。置大護國仁王寺總管
【現代漢語翻譯】 現代漢語譯本：用膳完畢後起程。從西宮門外的垣海子南岸進入厚載紅門。經由東華門，再經過延春門向西行進。皇帝及后妃、公主在五德殿門外的塔金脊吾殿綵樓上觀看（游皇城）。等到各隊伍護送金傘返回皇宮，又恭敬地安置在御榻上。皇帝、帝師和僧眾舉行佛事，直到十六日結束，這被稱為『游皇城』。六月中旬，在上京也舉行同樣的儀式。 （按《續文獻通考》記載，）至元七年，皇帝下詔請瞻巴金剛上師（Zhamba Jin'gang Shangshi，一位受人尊敬的佛教導師）住持仁王寺（Renwang Temple，寺廟名），普度僧眾。
至元八年五月己巳日，在瓊華島（Qionghua Island，島嶼名）舉行佛事。（按《元史·世祖本紀》記載）
至元九年，派遣使者祭祀興國寺（Xingguo Temple，寺廟名）。又召集僧人誦讀大藏經。（按《元史·世祖本紀》記載，）至元九年春正月，皇帝敕令燕王派遣使者攜帶香幡，祭祀五臺山興國寺。秋季七月，召集都城僧人誦讀大藏經九次。十二月，建造大聖壽萬安寺（Dashengshou Wanan Temple，寺廟名）。
至元十一年，由亦鄰真（Yilinzhen，人名）繼承帝師（Dishi，皇帝的老師）的職位。（按《元史·世祖本紀》記載，）至元十一年三月，帝師八合思八（Basiba，人名）返回土番國（Tuban，古代地名，指西藏），由他的弟弟亦鄰真繼承帝師的職位。建成大護國仁王寺（Dahuguorenwang Temple，寺廟名）。
至元十三年，設立資戒會（Zijie Hui，一種佛教儀式）。又命令國師（Guoshi，國家級別的老師）舉行佛事。（按《元史·世祖本紀》記載，）至元十三年二月辛酉日，皇帝的車駕前往上都（Shangdu，元朝的首都之一），在順德府開元寺（Shundefu Kaiyuan Temple，寺廟名）設立資戒大會。閏三月甲子日，禁止西番僧（Xifan Seng，來自西藏的僧侶）攜帶軍器。九月壬辰初一，命令國師益鄰真在太廟（Tai Miao，皇家祖廟）舉行佛事。辛酉日，在京師設立資戒會。
至元十四年二月，皇帝下詔任命僧人亢吉益鄰真加加瓦（Kangji Yilinzhen Jiajiawa，人名）兼任江南總攝，掌管佛教事務，免除僧人的租稅，禁止騷擾寺廟的行為。（按《元史·世祖本紀》記載）
至元十六年，命令散都（Sandu，地名）修建佛事，設定大護國仁王寺總管。
【English Translation】 English version: After the meal, they set off. They entered the Houzai Red Gate from the south bank of the Yuanhaizi outside the West Palace Gate. Passing through the Donghua Gate, and then westward through the Yanchun Gate. The emperor, empresses, and princesses watched (the imperial city tour) from the painted tower of the Wude Hall outside the Jinji Wudian. After the teams escorted the golden umbrella back to the palace, it was respectfully placed on the imperial couch. The emperor, the Imperial Preceptor (Dishi), and the monks performed Buddhist rituals, which ended on the sixteenth day. This was called 'Touring the Imperial City'. In mid-June, the same ceremony was held in Shangdu (one of the capitals of the Yuan Dynasty). (According to the Continued Comprehensive Examination of Documents), in the seventh year of the Zhiyuan era, the emperor issued an edict inviting Zhamba Jin'gang Shangshi (a respected Buddhist teacher) to reside in Renwang Temple (a temple name) and universally deliver monks.
On the day of Jisi in May of the eighth year of the Zhiyuan era, Buddhist rituals were performed on Qionghua Island (an island name). (According to the Yuan History, Biography of Emperor Shizu)
In the ninth year of the Zhiyuan era, envoys were sent to worship at Xingguo Temple (a temple name). Monks were also gathered to recite the Great Treasury Sutra. (According to the Yuan History, Biography of Emperor Shizu), in the first month of spring in the ninth year of the Zhiyuan era, the emperor ordered the Prince of Yan to send envoys with incense banners to worship at Xingguo Temple on Mount Wutai. In the seventh month of autumn, monks in the capital were gathered to recite the Great Treasury Sutra nine times. In December, the Great Sacred Longevity Wanan Temple (a temple name) was built.
In the eleventh year of the Zhiyuan era, Yilinzhen (a personal name) succeeded to the position of Imperial Preceptor (Dishi). (According to the Yuan History, Biography of Emperor Shizu), in March of the eleventh year of the Zhiyuan era, the Imperial Preceptor Basiba (a personal name) returned to Tuban (ancient place name, referring to Tibet), and his younger brother Yilinzhen succeeded to the position of Imperial Preceptor. The Great Protectorate Renwang Temple (a temple name) was completed.
In the thirteenth year of the Zhiyuan era, a Zijie assembly (a Buddhist ritual) was established. The National Preceptor (Guoshi) was also ordered to perform Buddhist rituals. (According to the Yuan History, Biography of Emperor Shizu), on the day of Xinyou in the second month of the thirteenth year of the Zhiyuan era, the emperor's carriage went to Shangdu (one of the capitals of the Yuan Dynasty), and a Zijie assembly was established at Kaiyuan Temple in Shunde Prefecture (a temple name). On the day of Jiazi in the intercalary third month, Xifan monks (Tibetan monks) were prohibited from carrying military weapons. On the first day of the ninth month, Ren Chen, the National Preceptor Yilinzhen was ordered to perform Buddhist rituals at the Tai Miao (the royal ancestral temple). On the day of Xinyou, a Zijie assembly was established in the capital.
In the second month of the fourteenth year of the Zhiyuan era, the emperor issued an edict appointing the monk Kangji Yilinzhen Jiajiawa (a personal name) as the Chief Administrator of Jiangnan, in charge of Buddhist affairs, exempting monks from rent and taxes, and prohibiting disturbances to temples. (According to the Yuan History, Biography of Emperor Shizu)
In the sixteenth year of the Zhiyuan era, Sandu (a place name) was ordered to repair Buddhist affairs, and a chief administrator of the Great Protectorate Renwang Temple was established.
府。帝師卒敕設齋賜號 按元史世祖本紀。至元十六年夏四月令泉州僧。依宋例。輸稅以給軍餉。五月丙寅。敕江南僧司文移母輒入遞。七月命散都修佛事十有五日。八月置大護國仁王寺總管府。十二月建聖壽萬安寺于京城。帝師亦鄰吉卒。敕諸國教師禪師百有八人。即大都萬安寺。設齋圓戒賜衣 按八思巴傳。至元十六年。八思巴卒。訃聞賻贈有加賜號。皇天之下一人之上。宣文輔治。大聖至德。普覺真智。佑國如意大寶法王西天佛子。大元帝師。
至元十七年。立都功德使司賜國師掌教所印。又印造戒本。頒諸路僧人 按元史世祖本紀。至元十七年三月乙卯。立都功德使司從二品。掌奏帝師所統僧人。五月辛酉。賜國師掌教所印。十二月敕鏤板印造帝師八合思八新譯戒本五百部。頒降諸路僧人至元十九年。罷都功德使。詔帝師答耳麻八剌剌吉。統領釋教 按元史世祖本紀。至元十九年夏四月。禁土番僧給驛太煩擾害於民。自今非奉旨勿給。秋七月阇婆國貢金佛塔冬。十一月罷都功德使脫烈其修設佛事妄費官物。皆徴還之。十二月詔立帝師答耳麻八剌剌吉塔。掌玉印統領諸國釋教。造帝師八合思八舍利塔。
至元二十年。春正三月。臺臣言五臺山造寺伐木及南城建新寺役重。詔罷之 按元史世祖本紀云
【現代漢語翻譯】 現代漢語譯本 府。帝師（Dishi，Imperial Preceptor）去世，皇帝下令設齋並賜予稱號 按《元史·世祖本紀》記載，至元十六年夏四月，命令泉州的僧人依照宋朝的慣例，繳納賦稅以供給軍餉。五月丙寅，敕令江南僧司的公文不得隨意使用驛站傳遞。七月，命令散都（Sandu，地名）修建佛事十五日。八月，設定大護國仁王寺總管府。十二月，在京城建造聖壽萬安寺。帝師亦鄰吉（Yilinji）去世。皇帝敕令諸國教師、禪師一百零八人，在大都萬安寺設齋圓戒，並賜予衣物。 按《八思巴傳》記載，至元十六年，八思巴（Basiba）去世，訃告傳來，朝廷加倍贈送財物，並賜予稱號：皇天之下一人之上，宣文輔治，大聖至德，普覺真智，佑國如意大寶法王西天佛子，大元帝師。
至元十七年，設立都功德使司，賜予國師掌教所印。又印造戒本，頒發給各路僧人 按《元史·世祖本紀》記載，至元十七年三月乙卯，設立都功德使司，品級為從二品，掌管奏報帝師所統領的僧人事務。五月辛酉，賜予國師掌教所印。十二月，敕令雕版印造帝師八合思八（Bahasi Ba）新譯的戒本五百部，頒發給各路僧人。至元十九年，罷免都功德使。詔令帝師答耳麻八剌剌吉（Daerma Balalaji）統領釋教 按《元史·世祖本紀》記載，至元十九年夏四月，禁止土番僧人過度使用驛站，擾害百姓。從今以後，沒有奉旨，不得供給驛站。秋七月，阇婆國（Shepo Guo）進貢金佛塔。冬十一月，罷免都功德使脫烈其（Tuolieqi），他所修設的佛事浪費官物，全部徵收回來。十二月，詔令建立帝師答耳麻八剌剌吉塔，掌管玉印，統領諸國釋教，建造帝師八合思八舍利塔。
至元二十年，春正月三月，臺臣上奏說五臺山建造寺廟砍伐樹木，以及南城建造新寺役使勞力過重，皇帝下詔停止這些工程 按《元史·世祖本紀》記載
【English Translation】 English version Fu. The Imperial Preceptor (Dishi) passed away, and the emperor ordered a vegetarian feast to be held and bestowed a title. According to the 'Yuan Shi: Shizu Benji' (History of Yuan Dynasty: Emperor Shizu's Annals), in the fourth month of summer in the sixteenth year of the Zhizheng era, monks in Quanzhou were ordered to pay taxes according to the Song Dynasty's practice to supply military provisions. On the Bingyin day of the fifth month, an edict was issued stating that official documents from the Jiangnan Monastic Affairs Office should not be delivered using postal stations without authorization. In the seventh month, Sandu (place name) was ordered to conduct Buddhist ceremonies for fifteen days. In the eighth month, the General Administration Office of the Great Protectorate Renwang Temple was established. In the twelfth month, the Shengshou Wan'an Temple was built in the capital. The Imperial Preceptor Yilinji passed away. The emperor ordered 108 teachers and Chan masters from various countries to hold a vegetarian feast and ordination ceremony at the Wan'an Temple in Dadu, and bestowed clothing. According to 'Biography of Basiba', in the sixteenth year of the Zhizheng era, Basiba passed away. When the news of his death arrived, the court generously bestowed gifts and granted him the title: 'Above all others under Heaven, assisting in governance with enlightened writings, greatly virtuous and supremely virtuous, universally enlightened and truly wise, protecting the country and fulfilling wishes, Great Treasure Dharma King, Buddha Son of the Western Heavens, Imperial Preceptor of the Great Yuan'.
In the seventeenth year of the Zhizheng era, the Capital Merit Official Office was established, and the seal of the National Preceptor's Teaching Authority was granted. Additionally, monastic precepts were printed and distributed to monks in various regions. According to 'Yuan Shi: Shizu Benji', on the Yimao day of the third month in the seventeenth year of the Zhizheng era, the Capital Merit Official Office was established, with a rank of Deputy Second Grade, responsible for reporting matters concerning monks under the Imperial Preceptor's jurisdiction. On the Xinyou day of the fifth month, the seal of the National Preceptor's Teaching Authority was granted. In the twelfth month, an edict was issued to carve and print 500 copies of the newly translated monastic precepts by the Imperial Preceptor Bahasi Ba, and distribute them to monks in various regions. In the nineteenth year of the Zhizheng era, the Capital Merit Official was dismissed. An edict was issued appointing the Imperial Preceptor Daerma Balalaji to lead the Buddhist teachings. According to 'Yuan Shi: Shizu Benji', in the fourth month of summer in the nineteenth year of the Zhizheng era, the excessive use of postal stations by Tubo monks, which disturbed the people, was prohibited. From now on, postal stations should not be provided without imperial authorization. In the seventh month of autumn, the country of Shepo presented a golden Buddha pagoda as tribute. In the eleventh month of winter, the Capital Merit Official Tuolieqi was dismissed because the Buddhist ceremonies he organized wasted public resources, and all expenses were recovered. In the twelfth month, an edict was issued to build a pagoda for the Imperial Preceptor Daerma Balalaji, who would hold the jade seal and lead the Buddhist teachings of various countries, and to build a stupa for the relics of the Imperial Preceptor Bahasi Ba.
In the twentieth year of the Zhizheng era, in the first month of spring, the censors reported that the construction of temples and felling of trees on Mount Wutai, as well as the heavy labor burden of building new temples in the southern city, were excessive. The emperor issued an edict to halt these projects. According to 'Yuan Shi: Shizu Benji'
云至元二十一年。以宋陵冢金銀寶器。修天衣寺 按元史世祖本紀。至元二十一年春二月。立法輪竿于大內萬壽山高百尺。秋九月丙申以江南總攝楊璉真加。發宋陵冢所收金銀寶器。修天衣寺。
至元二十二年。毀宋郊天臺為佛寺。大集諸路僧。作資戒會。 按元史世祖本紀。至元二十二年春正月。毀宋郊天臺桑哥言。楊璉真加云。會稽有泰寧寺宋毀之以建寧宗等攢宮。錢塘有龍華寺宋毀之以為南郊皆勝地也。宣復為寺以為皇上東宮祈壽。時寧宗等攢宮已毀建寺。敕毀郊天臺亦建寺焉。辛卯發諸衛軍六千八百人。給護國寺修造。十二月集諸路僧四萬于西京普恩寺。作資戒會七日夜命帝師也憐八合失甲自羅二思八等。遞作佛事于萬安興教慶壽等寺。凡一十九會。
至元二十三年。以亦攝思憐為帝師。命西僧作佛事。凡三十會 按元史世祖本紀。至元二十三年春正月。以江南廢寺田土為人佔據者。悉付總統楊璉真加修寺。是歲以亦攝思憐為帝師。命西僧遞作佛事于萬壽山玉塔殿萬安寺凡三十會。
至元二十四年。十二月癸亥。立尚乘寺。是歲命西僧監臧宛卜卜思哥等作佛事。坐靜于大殿寢殿萬壽山五臺山等寺。凡三十三會 按元史世祖本紀云云。
至元二十五年。以宋宮室為塔寺。改釋教總制院
。為宣政院。是歲作佛事。凡五十四會 按元史世祖本紀。至元二十五年春二月。江淮總攝楊璉真加言。以宋宮室為塔一為寺五已成。詔以水陸地百五十頃養之。夏四月甲戌。萬安寺成。佛像及窗壁。皆金飾之。凡費金五百四十兩有奇。水銀二百四十斤遼陽省新附軍逃還各衛者。令助造尚書省仍命分道招集之。冬十月瀛國公。趙㬎學佛法于土番。十一月改釋教總制院。為宣政院。秩從一品。印用三臺。十二月命亦思麻等七百餘人。作佛事。坐靜于玉塔殿寢殿。萬壽山護國仁王等寺凡五十四會。
至元二十六年。詔集僧誦梵寺所貯經。命帝師及西僧作佛事 按元史世祖本紀。至元二十六年冬十二月。詔天下梵寺所貯藏經。集僧看誦。仍給所費。俾為歲例。幸大聖壽萬安寺置旃檀佛像。命帝師及西僧。作佛事坐靜二十會。
至元二十七年。立營田提舉司。掌僧寺貲產。禁諸王遣僧建寺擾民。是歲作佛事凡七十二會 按元史世祖本紀。至元二十七年三月。立江南營田提舉司。秩從五品。掌僧寺貲產。六月繕寫金字藏經。凡糜金三千二百四十四兩。九月乙巳。禁諸王遣僧建寺撥民。是歲命帝師西僧。遞作佛事。坐靜于萬壽山厚載門茶罕腦兒聖壽萬安寺桓州南屏庵雙泉等所。凡七十二會。
至元二十八年。以
【現代漢語翻譯】 現代漢語譯本 （宣政院）隸屬於宣政院。當年舉辦佛事，共五十四場法會。
（按《元史·世祖本紀》記載）至元二十五年春二月，江淮總攝楊璉真加進言，說宋朝的宮室被改為塔一座，寺廟五座，已經建成。皇帝下詔劃撥水陸田地一百五十頃供養它們。夏四月甲戌日，萬安寺建成，佛像和墻壁都用金子裝飾，共花費黃金五百四十餘兩，水銀二百四十斤。遼陽行省新歸附的軍隊逃回各衛的士兵，命令他們幫助建造尚書省，仍然命令分路招集他們。冬十月，瀛國公趙㬎（Zhao Xian）向土番（Tuban，即吐蕃，古代藏族政權）學習佛法。十一月，改釋教總制院為宣政院，官秩為從一品，印章使用三臺。十二月，命令亦思麻（Yisima）等七百餘人舉辦佛事，在玉塔殿、寢殿、萬壽山護國仁王等寺廟靜坐，共五十四場法會。
至元二十六年，下詔收集梵寺所藏的經書，命令帝師和西僧舉辦佛事。
（按《元史·世祖本紀》記載）至元二十六年冬十二月，下詔將天下梵寺所貯藏的經書，召集僧人觀看誦讀，並供給費用，作為每年的慣例。在幸大聖壽萬安寺設定旃檀佛像，命令帝師和西僧舉辦佛事，靜坐二十場法會。
至元二十七年，設立營田提舉司，掌管僧寺的財產，禁止諸王派遣僧人建造寺廟擾亂百姓。當年舉辦佛事，共七十二場法會。
（按《元史·世祖本紀》記載）至元二十七年三月，設立江南營田提舉司，官秩為從五品，掌管僧寺的財產。六月，繕寫金字藏經，共耗費黃金三千二百四十四兩。九月乙巳日，禁止諸王派遣僧人建造寺廟侵擾百姓。當年命令帝師、西僧輪流舉辦佛事，在萬壽山、厚載門、茶罕腦兒（Chahannaoer）、聖壽萬安寺、桓州南屏庵、雙泉等地靜坐，共七十二場法會。
至元二十八年，以
【English Translation】 English version It belonged to the Xuanzheng Yuan (宣政院, Office for the Propagation of Buddhism). In that year, Buddhist ceremonies were held, totaling fifty-four assemblies.
(According to the 'Yuan Shi: Shizu Benji') In the second month of spring in the twenty-fifth year of the Zhiyuan era, Yang Lianzhenjia (楊璉真加), the chief administrator of Jianghuai, suggested that the Song palaces had been converted into one pagoda and five temples, which had already been completed. The emperor decreed that 150 qing (頃, a unit of area) of land and water fields be allocated to support them. On the Jiaxu day of the fourth month in summer, the Wan'an Temple (萬安寺) was completed, and the Buddha statues and walls were decorated with gold, costing more than 540 taels (兩, a unit of weight) of gold and 240 catties (斤, a unit of weight) of mercury. Soldiers from the newly attached army of the Liaoyang province who had deserted back to their respective guards were ordered to help build the Shangshu Sheng (尚書省, Ministry of Affairs), and orders were still given to recruit them separately. In the tenth month of winter, Zhao Xian (趙㬎), the Duke of Ying, studied Buddhism in Tuban (土番, Tibet). In the eleventh month, the Office for the Overall Control of Buddhist Affairs was renamed the Xuanzheng Yuan, with an official rank of first grade, and the seal used the Three Terraces. In the twelfth month, more than 700 people, including Yisima (亦思麻), were ordered to hold Buddhist ceremonies, meditating in the Jade Pagoda Hall, the Sleeping Palace, and temples such as the Wanshou Mountain Huguo Renwang Temple, totaling fifty-four assemblies.
In the twenty-sixth year of the Zhiyuan era, an edict was issued to collect the scriptures stored in the Brahma temples, and the imperial preceptor and Western monks were ordered to hold Buddhist ceremonies.
(According to the 'Yuan Shi: Shizu Benji') In the twelfth month of winter in the twenty-sixth year of the Zhiyuan era, an edict was issued to gather monks to view and recite the scriptures stored in the Brahma temples throughout the country, and to provide the necessary expenses as an annual practice. A sandalwood Buddha statue was placed in the Xingdashengshou Wan'an Temple, and the imperial preceptor and Western monks were ordered to hold Buddhist ceremonies, meditating in twenty assemblies.
In the twenty-seventh year of the Zhiyuan era, the Yingtian Tiju Si (營田提舉司, Agricultural Land Administration Office) was established to manage the property of the monasteries and temples, and the princes were forbidden from sending monks to build temples and disturb the people. In that year, Buddhist ceremonies were held, totaling seventy-two assemblies.
(According to the 'Yuan Shi: Shizu Benji') In the third month of the twenty-seventh year of the Zhiyuan era, the Jiangnan Yingtian Tiju Si was established, with an official rank of fifth grade, to manage the property of the monasteries and temples. In the sixth month, gold-lettered scriptures were copied, costing a total of 3,244 taels of gold. On the Yisi day of the ninth month, the princes were forbidden from sending monks to build temples and disturb the people. In that year, the imperial preceptor and Western monks were ordered to hold Buddhist ceremonies in turn, meditating in places such as Wanshou Mountain, Houzai Gate, Chahannaoer (茶罕腦兒), Shengshou Wan'an Temple, Huanzhou Nanping Nunnery, and Shuangquan, totaling seventy-two assemblies.
In the twenty-eighth year of the Zhiyuan era, with
輦真術納思為釋教都總統。授吃剌思八斡節兒為帝師 按元史世祖本紀。至元二十八年春二月癸酉。以隴西四川總攝輦真術納思。為諸路釋教都總統。五月遣脫脫塔剌海忽辛三人追究僧官江淮總攝楊璉真加等盜用官物。辛亥罷脫脫塔剌海忽辛等理算僧官錢穀十二月宣政院臣言。宋全太后瀛國公母子以為僧尼。有地三百六十頃。乞如例免徴其租從之。辛卯授吃剌思八斡節兒為帝師。統領諸國僧尼釋教事。宣政院上天下寺宇四萬二千三百一十八區僧尼二十一萬三千一百四十八人。
至元二十九年。給還楊璉真加。土田人口之𨽻僧坊者。詔聽僧食鹽不輸課。是歲修佛事七十二會 按元史世祖本紀。至元二十九年春三月壬戌。給還楊璉真加。土田人口之𨽻僧坊者。初璉真加重賂桑哥。擅發宋諸陵。取其寶玉。凡發冢一百有一所戕人命四攘盜詐掠諸贓為鈔十一萬六千二百錠。田二萬三千畝。金銀珠玉寶器稱是。臺省諸臣乞正典刑。以示天下。帝猶貸之死。而給還其人口土田。六月戊辰詔聽僧食鹽不輸課。十二月命國師諸僧咒師修佛事七十二會。
至元三十年。冬十月戊申。僧官總統以下有妻者罷之。是歲作佛事祈福五十一 按元史世祖本紀云云。
至元三十一年。成宗即位。以合剌思八斡節而為帝師 按元史
【現代漢語翻譯】 現代漢語譯本 輦真術納思（Lianzhen Shuna Si）被任命為釋教都總統（Shijiao Du Zongtong，佛教事務總管）。授吃剌思八斡節兒（Chilasi Bawojier）為帝師（Dishi，皇帝的老師）。 根據《元史·世祖本紀》記載，至元二十八年春二月癸酉日，任命隴西四川總攝輦真術納思為諸路釋教都總統。五月，派遣脫脫塔剌海忽辛（Tuotuo Tarahaihuxin）等三人追究僧官江淮總攝楊璉真加（Yang Lianzhenjia）等人盜用官物一事。辛亥日，罷免脫脫塔剌海忽辛等人理算僧官錢穀的職務。十二月，宣政院的官員上奏說，宋全太后（Song Quan Taihou）、瀛國公（Ying Guogong）母子以為僧尼的名義，擁有土地三百六十頃，請求按照慣例免徵其租稅，皇帝同意了。辛卯日，授予吃剌思八斡節兒為帝師，統領諸國僧尼釋教事務。宣政院上報天下寺宇四萬二千三百一十八所，僧尼二十一萬三千一百四十八人。 至元二十九年，歸還楊璉真加所屬僧坊的土地和人口。下詔允許僧人食用鹽，免除其賦稅。當年舉行佛事七十二次。 根據《元史·世祖本紀》記載，至元二十九年春三月壬戌日，歸還楊璉真加所屬僧坊的土地和人口。起初，楊璉真加重金賄賂桑哥（Sangge），擅自挖掘宋朝諸位皇帝的陵墓，盜取其中的寶玉。總共挖掘墳墓一百零一座，殘害人命，搶劫盜竊各種贓物，摺合成鈔十一萬六千二百錠，田地二萬三千畝，金銀珠玉寶器不計其數。臺省的官員請求對其處以極刑，以警示天下。皇帝還是寬恕了他的死罪，而歸還了他的人口和土地。六月戊辰日，下詔允許僧人食用鹽，免除其賦稅。十二月，命令國師（Guoshi）、諸位僧人和咒師舉行佛事七十二次。 至元三十年冬十月戊申日，僧官總統（Sengguan Zongtong）以下有妻室的人一律罷免。當年舉行佛事祈福五十一場。 根據《元史·世祖本紀》記載。 至元三十一年，成宗（Chengzong）即位，任命合剌思八斡節而（Helasi Bawojieer）為帝師。 根據《元史》記載。
【English Translation】 English version Lianzhen Shuna Si was appointed as the Shijiao Du Zongtong (都總統), the chief administrator of Buddhist affairs. Chilasi Bawojier was granted the title of Dishi (帝師), the Emperor's preceptor. According to the 'Veritable Records of Emperor Shizu of Yuan Dynasty,' on the day Guiyou of the second month of spring in the twenty-eighth year of the Zhizhi Yuan era, Lianzhen Shuna Si, the overall administrator of Longxi and Sichuan, was appointed as the Shijiao Du Zongtong of all routes. In the fifth month, Tuotuo Tarahaihuxin and two others were dispatched to investigate the case of the monk official Yang Lianzhenjia, the overall administrator of Jianghuai, and others embezzling official property. On the day Xinhai, Tuotuo Tarahaihuxin and others were dismissed from their duties of managing the money and grain of the monk officials. In the twelfth month, officials of the Xuanzheng Yuan (宣政院) reported that the Empress Dowager Quan of Song (宋全太后) and her son, the Duke of Ying (瀛國公), under the guise of monks and nuns, possessed 360 qing (頃) of land and requested that their rent be exempted as per usual practice, which the Emperor approved. On the day Xinmao, Chilasi Bawojier was granted the title of Dishi, overseeing the Buddhist affairs of monks and nuns in various countries. The Xuanzheng Yuan reported that there were 42,318 temples and monasteries and 213,148 monks and nuns throughout the realm. In the twenty-ninth year of the Zhizhi Yuan era, the land and population belonging to the monasteries under Yang Lianzhenjia were returned. An edict was issued allowing monks to consume salt without paying taxes. In that year, 72 Buddhist ceremonies were held. According to the 'Veritable Records of Emperor Shizu of Yuan Dynasty,' on the day Renxu of the third month of spring in the twenty-ninth year of the Zhizhi Yuan era, the land and population belonging to the monasteries under Yang Lianzhenjia were returned. Initially, Yang Lianzhenjia heavily bribed Sangge and arbitrarily excavated the tombs of various emperors of the Song Dynasty, stealing the treasures within. In total, he excavated 101 tombs, killed people, and plundered various stolen goods, which were converted into 116,200 ingots of paper currency, 23,000 mu of land, and countless gold, silver, pearls, jade, and precious artifacts. Officials of the central and provincial governments requested that he be punished with the death penalty to serve as a warning to the world. However, the Emperor pardoned him from death and returned his population and land. On the day Wuchen of the sixth month, an edict was issued allowing monks to consume salt without paying taxes. In the twelfth month, the Guoshi (國師), various monks, and mantra masters were ordered to hold 72 Buddhist ceremonies. On the day Wushen of the tenth month of winter in the thirtieth year of the Zhizhi Yuan era, all Sengguan Zongtong (僧官總統) and lower-ranking monk officials who had wives were dismissed. In that year, 51 Buddhist ceremonies were held to pray for blessings. According to the 'Veritable Records of Emperor Shizu of Yuan Dynasty.' In the thirty-first year of the Zhizhi Yuan era, Emperor Chengzong (成宗) ascended the throne and appointed Helasi Bawojieer as the Dishi. According to the 'History of Yuan.'
成宗本紀。至元三十一年夏四月即位。六月以合剌思八斡節而為帝師賜玉印。冬十二月用帝師奏。釋京師大辟三十人杖以下百人。賜諸鰥寢貧民鈔二百錠。
成宗元貞元年。以國忌飯僧七萬。賜帝師佛冠及玉印。是歲大建佛寺 按元史成宗本紀。元貞元年春正月壬戌。以國忌即大聖壽萬安寺。飯僧七萬。二月制寶玉五方佛冠賜帝師。三月以東作方殷。罷諸不急營造。惟帝師塔及張法師宮不罷。四月丙午為皇太后建佛事於五臺山。以前工部尚書。涅只為將作院使。領工部事。燕南河北道肅政廉訪使宋德柔為工部尚書。董其役。以大都保定真定平陽太原大同河間大名順德廣平十路。應其所需。五月戊寅以魯國大長公主建佛寺于應昌。給鈔千錠金五十兩。九月乙亥用帝師奏。釋大辟三人杖以下四十七人。冬十二月荊南僧普照等偽撰佛書。有不道語。伏誅。甲子賜帝師雙龍紐玉印。
大德元年。皇太后將往佛寺祈祝。李元禮止之 按元史成宗本紀。大德元年春三月。五臺山佛寺成。皇太后將親往祈祝。監察御史李元禮上封事止之。五月給鈔千錠建臨洮佛寺。
大德二年三月戊子。詔僧人犯奸盜詐偽。聽有司專決。輕者與僧官約斷約不至者罪之 按元史成宗本紀云云。
大德三年。命補陀僧使日本。罷
【現代漢語翻譯】 現代漢語譯本 成宗本紀。至元三十一年夏四月即位。六月，以合剌思八斡節而為帝師（皇帝的老師），賜玉印。冬十二月，聽從帝師的奏請，釋放京城死刑犯三十人，杖刑以下一百人。賜給京城無妻無子的貧民鈔二百錠。
成宗元貞元年。因為國忌（國家忌日）而齋僧七萬。賜給帝師佛冠及玉印。這年大建佛寺。按《元史·成宗本紀》記載，元貞元年春正月壬戌，因為國忌在大聖壽萬安寺齋僧七萬。二月，製作寶玉五方佛冠賜給帝師。三月，因為正值春耕繁忙，停止各項不緊急的營造工程，唯獨帝師塔和張法師宮不停工。四月丙午，為皇太后在五臺山興建佛事。任命前工部尚書涅只為將作院使，主管工部事務。燕南河北道肅政廉訪使宋德柔為工部尚書，董理其事。從大都、保定、真定、平陽、太原、大同、河間、大名、順德、廣平等十路調撥所需物資。五月戊寅，魯國大長公主在應昌興建佛寺，賜鈔千錠，金五十兩。九月乙亥，聽從帝師的奏請，釋放死刑犯三人，杖刑以下四十七人。冬十二月，荊南僧人普照等人偽造佛書，其中有不合道理的言語，被處死。甲子，賜給帝師雙龍紐玉印。
大德元年。皇太后將要去佛寺祈福，李元禮勸阻了她。按《元史·成宗本紀》記載，大德元年春三月，五臺山佛寺建成，皇太后將親自前去祈福，監察御史李元禮上書勸阻。五月，撥給鈔千錠在臨洮興建佛寺。
大德二年三月戊子。下詔僧人如果犯了姦淫、盜竊、欺詐等罪行，聽憑有司專門判決。情節輕微的，交給僧官約束，約定不再犯，如果再犯就治罪。按《元史·成宗本紀》記載。
大德三年。命令補陀僧出使日本，停止。
【English Translation】 English version The Veritable Records of Emperor Chengzong. He ascended the throne in the fourth month of summer in the thirty-first year of the Zhiyuan era. In the sixth month, Halesun Bajiao'er was appointed as the Imperial Preceptor (the emperor's teacher) and granted a jade seal. In the twelfth month of winter, following the Imperial Preceptor's recommendation, thirty capital prisoners in the capital were released, and one hundred people sentenced to caning or less were pardoned. Two hundred ingots of paper money were bestowed upon impoverished, unmarried, and childless people in the capital.
In the first year of the Yuanzhen era of Emperor Chengzong, a feast was held for 70,000 monks on the anniversary of a national mourning. The Imperial Preceptor was granted a Buddha crown and a jade seal. In this year, many Buddhist temples were built. According to the 'Veritable Records of Emperor Chengzong' in the History of Yuan, in the first month of spring, Renxu day, in the first year of the Yuanzhen era, a feast was held for 70,000 monks at the Dashengshou Wan'an Temple on the anniversary of a national mourning. In the second month, a five-directional Buddha crown made of precious jade was crafted and bestowed upon the Imperial Preceptor. In the third month, due to the busy spring plowing season, all non-urgent construction projects were halted, except for the Imperial Preceptor's pagoda and Zhang Fashi's palace. On Bingwu day in the fourth month, Buddhist ceremonies were held at Mount Wutai for the Empress Dowager. Nie Zhi, the former Minister of Works, was appointed as the Director of the Construction Bureau, overseeing the affairs of the Ministry of Works. Song Derou, the Surveillance Commissioner of Yannan and Hebei Province, was appointed as the Minister of Works, overseeing the project. Resources were allocated from ten routes including Dadu, Baoding, Zhengding, Pingyang, Taiyuan, Datong, Hejian, Daming, Shunde, and Guangping to meet the needs. On Wuyin day in the fifth month, the Grand Princess of Lu built a Buddhist temple in Yingchang, and was granted 1,000 ingots of paper money and 50 taels of gold. On Yihai day in the ninth month, following the Imperial Preceptor's recommendation, three capital prisoners were released, and forty-seven people sentenced to caning or less were pardoned. In the twelfth month of winter, the monks Puzhao and others from Jingnan falsely created Buddhist scriptures containing inappropriate language and were executed. On Jiazi day, the Imperial Preceptor was granted a jade seal with a double dragon knob.
In the first year of the Dade era, the Empress Dowager was about to go to a Buddhist temple to pray, but Li Yuanli stopped her. According to the 'Veritable Records of Emperor Chengzong' in the History of Yuan, in the third month of spring in the first year of the Dade era, the Buddhist temple on Mount Wutai was completed, and the Empress Dowager was about to go there to pray in person, but the Supervising Censor Li Yuanli submitted a memorial to stop her. In the fifth month, 1,000 ingots of paper money were allocated to build a Buddhist temple in Lintao.
On Wuzi day in the third month of the second year of the Dade era, an edict was issued stating that if monks committed adultery, theft, fraud, or forgery, the relevant authorities would be responsible for adjudicating the cases. For minor offenses, the monks would be handed over to the monastic officials for discipline, with an agreement not to re-offend; those who re-offended would be punished. According to the 'Veritable Records of Emperor Chengzong' in the History of Yuan.
In the third year of the Dade era, a Putuo monk was ordered to be sent as an envoy to Japan, but the mission was cancelled.
江南諸路釋教總統所 按元史成宗本紀。大德三年春三月癸巳。命妙慈弘濟大師江浙釋教總統。補陀僧一山赍詔使日本。詔曰。有司奏陳曏者世祖皇帝常遣補陀禪僧如智及王積翁等兩奉璽書。通好日本。咸以中途有阻而還。爰自朕臨御以來。綏懷諸國。薄海內外。靡有遐遺。日本之好宜復通問今如智已老。補陀寧一山道行素高。可令往諭。附商舶以行庶可必達。朕特從其請蓋欲成先帝遺意耳。至於惇好息民之事。王其審圖之。五月壬午。罷江南諸路釋教總統所。秋七月庚辰。中書省臣言。江南諸寺佃戶五十餘萬。本皆編民。自楊總攝冒入寺籍宜加釐正。從之。
大德五年。賜諸寺地仍賜鈔 按元史成宗本紀。大德五年。春二月戊戌。賜昭應宮興教寺地各百頃興教仍賜鈔萬五千錠。上都乾元寺地九十頃。鈔皆如興教之數。萬安寺地六百頃。鈔萬錠。南寺地百二十頃。鈔如萬安之數。七月癸丑。詔禁畏吾兒僧陰陽巫覡道人咒師。自今有大祠禱必請而行。違者罪之。命御史臺檢照。宣政院並僧司案牘。
大德六年。詔僧犯罪御史臺與宣政院同鞫。以星變命設水陸大會 按元史成宗本紀。大德六年春正月詔。自今僧官僧人犯罪。御史臺與內外宣政院同鞫。宣政院官徇情不公者。聽御史臺治之三月壬寅。太陰犯輿鬼
【現代漢語翻譯】 現代漢語譯本 江南諸路釋教總統所：根據《元史·成宗本紀》記載，大德三年春三月癸巳，元成宗命妙慈弘濟大師擔任江浙釋教總統，派遣補陀僧一山攜帶詔書出使日本。詔書說：『有司奏報，以前世祖皇帝曾多次派遣補陀禪僧如智及王積翁等人，兩次奉送璽書，與日本通好。但都因為中途受阻而返回。自從朕即位以來，安撫懷柔各國，四海之內，沒有遺漏。與日本的友好關係應該恢復通問。現在如智已經年老，補陀僧一山道行素來很高，可以讓他前去曉諭。附隨商船前往，或許可以到達。朕特地聽從他的請求，是想完成先帝的遺願。至於敦睦友好、休養生息的事情，希望你們認真考慮。』五月壬午，罷免江南諸路釋教總統所。秋七月庚辰，中書省的官員上奏說，江南各寺廟的佃戶有五十多萬，本來都是編戶齊民，自從楊總攝冒充進入寺廟戶籍，應該加以糾正。元成宗聽從了他們的建議。
大德五年，賜予各寺廟土地並賜鈔：根據《元史·成宗本紀》記載，大德五年春二月戊戌，賜予昭應宮、興教寺各一百頃土地，興教寺還賜予一萬五千錠鈔。賜予上都乾元寺九十頃土地，賜鈔數量與興教寺相同。賜予萬安寺六百頃土地，賜鈔一萬錠。賜予南寺一百二十頃土地，賜鈔數量與萬安寺相同。七月癸丑，下詔禁止畏吾兒僧人、陰陽家、巫覡、道人、咒師。從今以後，凡有大型祭祀祈禱，必須請他們主持。違背者將治罪。命令御史臺檢查宣政院和僧司的案卷。
大德六年，詔令僧人犯罪由御史臺與宣政院共同審訊，因星象變化命設水陸大會：根據《元史·成宗本紀》記載，大德六年春正月，下詔說，從今以後，僧官和僧人犯罪，由御史臺與內外宣政院共同審訊。宣政院的官員徇私舞弊不公正的，聽憑御史臺懲治。三月壬寅，太陰星侵犯輿鬼星。
【English Translation】 English version Jiangnan Buddhist Affairs Superintendency: According to the 'Yuan History, Emperor Chengzong's Annals,' in the third year of Dade, on the day Gui-si of the third month in spring, Emperor Chengzong of Yuan ordered the Great Master Miaoci Hongji to serve as the Jiangzhe Buddhist Affairs Superintendent, and dispatched the Putuo monk Yishan to Japan with an imperial edict. The edict stated: 'The relevant officials have reported that in the past, Emperor Shizu often sent Putuo Chan monks such as Ruzhi and Wang Jiweng, twice presenting imperial letters to establish friendly relations with Japan. However, they were both obstructed midway and returned. Since I ascended the throne, I have been pacifying and cherishing all countries, and there is no omission within the four seas. The friendly relations with Japan should be resumed. Now that Ruzhi is old, the Putuo monk Yishan has a high reputation for his virtuous conduct, and he can be sent to inform them. Traveling with merchant ships, perhaps he can reach the destination. I specially grant his request, as I wish to fulfill the late emperor's wishes. As for the matters of promoting friendship and fostering the people's well-being, I hope you will carefully consider them.' On the day Ren-wu of the fifth month, the Jiangnan Buddhist Affairs Superintendency was abolished. On the day Geng-chen of the seventh month in autumn, the officials of the Central Secretariat reported that there were more than 500,000 tenant farmers in the temples of Jiangnan, who were originally registered citizens. Since Yang Zongshe fraudulently entered the temple registers, they should be corrected. Emperor Chengzong followed their advice.
In the fifth year of Dade, land and banknotes were granted to various temples: According to the 'Yuan History, Emperor Chengzong's Annals,' in the fifth year of Dade, on the day Wu-xu of the second month in spring, one hundred qing (a unit of area) of land were granted to each of Zhaoying Palace and Xingjiao Temple, and Xingjiao Temple was also granted 15,000 ingots of banknotes. Ninety qing of land were granted to Shangdu Qianyuan Temple, and the amount of banknotes was the same as that of Xingjiao Temple. Six hundred qing of land were granted to Wan'an Temple, and 10,000 ingots of banknotes were granted. One hundred and twenty qing of land were granted to Nan Temple, and the amount of banknotes was the same as that of Wan'an Temple. On the day Gui-chou of the seventh month, an edict was issued to prohibit the Uyghur monks, yin-yang practitioners, shamans, Taoists, and sorcerers. From now on, for any large-scale sacrifices and prayers, they must be invited to preside over them. Those who violate this will be punished. The Imperial Censorate was ordered to inspect the archives of the Xuanzheng Yuan (Office for Buddhist and Tibetan Affairs) and the Sangha Administration.
In the sixth year of Dade, it was decreed that the Imperial Censorate and the Xuanzheng Yuan should jointly interrogate monks who committed crimes, and a Water and Land Assembly was ordered to be held due to changes in the stars: According to the 'Yuan History, Emperor Chengzong's Annals,' in the first month of spring in the sixth year of Dade, it was decreed that from now on, when monastic officials and monks commit crimes, the Imperial Censorate and the internal and external Xuanzheng Yuan should jointly interrogate them. If the officials of the Xuanzheng Yuan are found to be biased and unfair, the Imperial Censorate will be allowed to punish them. On the day Ren-yin of the third month, the Taiyin (moon) invaded the Yu Gui star.
。命僧設水陸大會七晝夜。十一月詔江南寺觀。凡續置民田及民。以施入為名者。並輸租充役。
大德七年。罷修寺工役禁僧人以修寺擾民。又罷白雲宗攝所仁王寺營田提舉司及僧官有妻者。按元史成宗本紀。大德七年三月。罷修建僧寺工役。夏四月左丞相答剌罕言。僧人修佛事畢。必釋重囚。有殺人及妻妾殺夫者。皆指名釋之。生者茍免死者負冤。于福何有。帝嘉納之五月辛巳。詔僧人與民均當差役。秋七月禁僧人以修建寺宇為名。赍諸王令旨。乘傳擾民。罷江南白雲宗攝所其田令依例輸租。八月己丑罷護國仁王寺。元設江南營田提舉司。九月丙子罷僧官有妻者。十一月甲子命依十二章斷僧官罪大德八年。以輦真監藏為帝師 按元史成宗本紀。大德八年春正月庚午以輦真監藏為帝師冬十一月丁卯。復免僧人租。壬申詔僧奸盜人者。聽有司專決。
大德九年。以相加班為帝師 按元史成宗本紀。大德九年。春正月戊午。帝師輦真監藏卒。賻金五百兩銀千兩幣帛萬匹。鈔三千錠。仍建塔寺。二月乙未建大天壽萬寧寺。三月庚戌以吃剌八思斡節兒侄相加班為帝師。冬十月常州僧錄林起祐以官田二百八十頃。冒為己業施河西寺敕募民耕種。輸其租于官。
大德十年。罷江南白雲宗都僧錄司 按元史成宗本
【現代漢語翻譯】 現代漢語譯本：命令僧侶設立水陸法會，持續七個晝夜。十一月，下詔給江南的寺廟和道觀，凡是繼續購置民田和百姓，以施捨的名義納入的，都要輸送租稅以充當徭役。
大德七年，停止修建寺廟的工程徭役，禁止僧人以修建寺廟為名騷擾百姓。又廢除了白雲宗攝所、仁王寺營田提舉司以及有妻子的僧官。根據《元史·成宗本紀》記載，大德七年三月，停止修建僧寺的工程徭役。夏季四月，左丞相答剌罕（Daraghan）上奏說，僧人做法事完畢后，必定釋放重刑犯。有殺人以及妻妾殺害丈夫的，都指名釋放他們。活著的人僥倖免死，死去的人含冤莫白，這有什麼福報可言呢？皇帝高興地採納了他的建議。五月辛巳日，下詔僧人和百姓一樣應當承擔差役。秋季七月，禁止僧人以修建寺宇為名，拿著諸王的命令，乘坐驛站的車輛騷擾百姓。廢除江南白雲宗攝所，他們的田地按照慣例輸送租稅。八月己丑日，廢除護國仁王寺。元朝設定江南營田提舉司。九月丙子日，廢除有妻子的僧官。十一月甲子日，命令按照《十二章》來判決僧官的罪行。大德八年，任命輦真監藏（Lianzhen Jianzang）為帝師。根據《元史·成宗本紀》記載，大德八年春季正月庚午日，任命輦真監藏為帝師。冬季十一月丁卯日，再次免除僧人的租稅。壬申日，下詔僧人如果犯有姦淫、盜竊罪行的，聽憑有關部門專門判決。
大德九年，任命相加班（Xiangjia Ban）為帝師。根據《元史·成宗本紀》記載，大德九年春季正月戊午日，帝師輦真監藏去世，賞賜黃金五百兩、白銀一千兩、絲織品一萬匹、鈔三千錠，並建造佛塔寺廟。二月乙未日，建造大天壽萬寧寺。三月庚戌日，任命吃剌八思斡節兒（Chila Basiba Wo』er）的侄子相加班為帝師。冬季十月，常州僧錄林起祐（Lin Qiyou）將官田二百八十頃，冒充為自己的產業，施捨給河西寺，並下令招募百姓耕種，將租稅輸送給官府。
大德十年，廢除江南白雲宗都僧錄司。根據《元史·成宗本紀》記載，
【English Translation】 English version: An order was given to monks to establish a Water and Land Dharma Assembly (Shui Lu Fa Hui) for seven days and nights. In the eleventh month, an imperial edict was issued to temples and monasteries in Jiangnan, stating that all newly acquired private land and people, nominally donated, must pay taxes and provide corvée labor.
In the seventh year of the Dade era, the construction of temples was halted, and monks were forbidden from disturbing the people under the pretext of temple construction. The Baiyun Sect's (White Cloud Sect) administrative office, the Renwang Temple's (Benevolent King Temple) agricultural land commission, and monastic officials with wives were abolished. According to the 'Emperor Chengzong's Annals' in the 'History of Yuan,' in the third month of the seventh year of the Dade era, the construction of Buddhist temples was halted. In the fourth month of summer, the Left Chancellor Daraghan (答剌罕) reported that monks, after performing Buddhist rituals, would invariably release serious criminals. Those who had committed murder, or whose wives or concubines had killed their husbands, were specifically named for release. The living escaped death by luck, while the dead suffered injustice. What merit could there be in this? The emperor happily accepted his advice. On the Xin Si day of the fifth month, an edict was issued stating that monks and commoners should equally bear the burden of corvée labor. In the seventh month of autumn, monks were forbidden from disturbing the people under the pretext of constructing temples, carrying imperial decrees from various princes, and traveling by relay stations. The Baiyun Sect's administrative office in Jiangnan was abolished, and their land was to pay taxes according to regulations. On the Ji Chou day of the eighth month, the Huguo Renwang Temple (Protect the Nation Benevolent King Temple) was abolished. The Yuan dynasty established the Jiangnan Agricultural Land Commission. On the Bing Zi day of the ninth month, monastic officials with wives were abolished. On the Jia Zi day of the eleventh month, it was ordered that monastic officials' crimes be judged according to the 'Twelve Chapters.' In the eighth year of the Dade era, Lianzhen Jianzang (輦真監藏) was appointed as Imperial Preceptor. According to the 'Emperor Chengzong's Annals' in the 'History of Yuan,' on the Geng Wu day of the first month of spring in the eighth year of the Dade era, Lianzhen Jianzang was appointed as Imperial Preceptor. On the Ding Mao day of the eleventh month of winter, monks were once again exempted from taxes. On the Ren Shen day, an edict was issued stating that if monks committed adultery or theft, the relevant authorities would have the sole power to adjudicate.
In the ninth year of the Dade era, Xiangjia Ban (相加班) was appointed as Imperial Preceptor. According to the 'Emperor Chengzong's Annals' in the 'History of Yuan,' on the Wu Wu day of the first month of spring in the ninth year of the Dade era, the Imperial Preceptor Lianzhen Jianzang passed away. He was posthumously awarded five hundred taels of gold, one thousand taels of silver, ten thousand bolts of silk, and three thousand ingots of paper money, and a pagoda temple was built in his honor. On the Yi Wei day of the second month, the Great Tianshou Wanning Temple (Great Heavenly Longevity Myriad Peace Temple) was built. On the Geng Xu day of the third month, Xiangjia Ban, the nephew of Chila Basiba Wo』er (吃剌八思斡節兒), was appointed as Imperial Preceptor. In the tenth month of winter, Lin Qiyou (林起祐), the Registrar of Monks in Changzhou, fraudulently claimed two hundred and eighty qing of government land as his own property, donated it to the Hexi Temple, and ordered the recruitment of people to cultivate it, paying the taxes to the government.
In the tenth year of the Dade era, the Jiangnan Baiyun Sect's Chief Monastic Registry was abolished. According to the 'Emperor Chengzong's Annals' in the 'History of Yuan,'
紀。大德十年春正月戊午。罷江南白雲宗都僧錄司。汰其民歸州縣。僧歸各寺。田悉輸租。五月癸未詔西番僧往還者。不許馳驛。給以舟車。
大德十一年。武宗即位。以別不花建寺為國祝釐詔厚賜之。又詔諸寺僧誦藏經為三宮祈福。以中書省言。詔省佛事。又詔作佛事毋釋重囚 按元史武宗本紀。大德十一年五月即位。六月徽政使𠇗頭等言。別不花以私錢建寺。為國祝釐。其父為諸王斡忽所害。請賜以斡忽所得歲賜命以五年與之。甲寅敕內郡江南高麗四川雲南諸寺僧。誦藏經。為三宮祈福。八月丙午建佛閣於五臺寺。九月皇太子建佛寺。請買民地益之。給鈔萬七百錠有奇。十一月建佛寺於五臺山。十二月丁巳。以中書省言國用浩穰。民貧歲歉。詔宣政院。並省佛事。中書省臣言。自元貞以來。以作佛事之故。放釋有罪。失於太寬。故有司無所遵守。今請凡內外犯法之人。悉歸有司。依法裁決。從之。十二月敕內庭作佛事。母釋重囚。以輕囚釋之。
武宗至大元年。立營繕署及白雲宗攝所。又立萬億河渠司以僧為之。又以西番僧為翰林承旨。是歲大建佛寺。為水陸大會 按元史武宗本紀。至大元年春二月。發軍五千百人。修五臺山佛寺。己未。以皇太子建佛寺。立營繕署。秩五品。三月復立白雲宗攝所。
【現代漢語翻譯】 現代漢語譯本：大德十年春正月戊午，朝廷廢除了江南白雲宗都僧錄司，將依附於該宗的百姓歸還各自州縣管轄，僧人歸還各自寺廟，土地全部徵收租稅。 五月癸未，朝廷下詔，規定西番（指吐蕃，即今西藏地區）僧人往來，不許使用驛站，改用提供舟船車輛的方式。
大德十一年，武宗即位。因為別不花（人名）建造寺廟為國家祈福，下詔給予豐厚的賞賜。又下詔各寺廟僧人誦讀藏經，為三宮（指皇帝的祖母、母親和妻子）祈福。中書省上奏，請求裁減佛事。又下詔進行佛事時，不得釋放重刑犯。 （按《元史·武宗本紀》記載，大德十一年五月武宗即位。六月，徽政使𠇗頭（人名）等人上奏，說別不花用自己的錢建造寺廟，為國家祈福，他的父親被諸王斡忽（人名）所殺害，請求將斡忽所得的歲賜賞賜給他，朝廷命令將五年的歲賜給他。甲寅日，敕令內郡、江南、高麗、四川、雲南等地的寺廟僧人，誦讀藏經，為三宮祈福。八月丙午，在五臺寺建造佛閣。九月，皇太子建造佛寺，請求購買民田擴建，朝廷撥給鈔幣一萬七百多錠。十一月，在五臺山建造佛寺。十二月丁巳，中書省上奏說國家財政空虛，百姓貧困，年成不好，朝廷下詔宣政院，合併裁減佛事。中書省大臣上奏說，自從元貞年間以來，因為進行佛事的緣故，放縱釋放罪犯，過於寬大，所以有關部門無所遵守。現在請求凡是內外觸犯法律的人，全部交給有關部門，依法裁決。朝廷聽從了他們的建議。十二月，敕令內廷進行佛事，不得釋放重刑犯，可以用釋放輕刑犯代替。）
武宗至大元年，設立營繕署和白雲宗攝所。又設立萬億河渠司，由僧人擔任管理。又任命西番僧人為翰林承旨。這一年大興土木建造佛寺，舉辦水陸法會。 （按《元史·武宗本紀》記載，至大元年春二月，派遣軍隊五千一百人，修繕五臺山佛寺。己未日，因為皇太子建造佛寺，設立營繕署，官秩五品。三月，恢復設立白雲宗攝所。）
【English Translation】 English version: In the spring, the first month, Wu-wu day of the tenth year of Dade, the Jiangnan Baiyun Sect Metropolitan Monastic Registry was abolished. Its people were returned to the jurisdiction of their respective prefectures and counties, the monks returned to their respective temples, and all land was subject to rent. In the fifth month, Gui-wei day, an edict was issued stating that Xifan (referring to Tubo, present-day Tibet) monks traveling to and from were not allowed to use postal stations, but instead should be provided with boats and vehicles.
In the eleventh year of Dade, Emperor Wuzong ascended the throne. Because Bie Buhua (personal name) built a temple to pray for the country, an edict was issued granting generous rewards. Another edict was issued ordering monks in various temples to recite the Tripitaka to pray for the Three Palaces (referring to the emperor's grandmother, mother, and wife). The Central Secretariat submitted a memorial requesting the reduction of Buddhist affairs. Another edict was issued stating that when performing Buddhist affairs, serious criminals should not be released. (According to the 'Veritable Records of Emperor Wuzong of Yuan,' Emperor Wuzong ascended the throne in the fifth month of the eleventh year of Dade. In the sixth month, Hui Zhengshi 𠇗 Tou (personal name) and others submitted a memorial stating that Bie Buhua used his own money to build a temple to pray for the country, and his father was killed by Prince Wuhu (personal name). They requested that the annual stipend obtained by Wuhu be granted to him, and the court ordered that five years' worth of the stipend be given to him. On Jia-yin day, an edict was issued ordering monks in temples in Inner Prefectures, Jiangnan, Goryeo, Sichuan, and Yunnan to recite the Tripitaka to pray for the Three Palaces. On Bing-wu day of the eighth month, a Buddhist pavilion was built at Wutai Temple. In the ninth month, the Crown Prince built a Buddhist temple and requested to purchase civilian land for expansion, and the court allocated over 10,700 ingots of paper money. In the eleventh month, a Buddhist temple was built on Mount Wutai. On Ding-si day of the twelfth month, the Central Secretariat submitted a memorial stating that the national treasury was empty, the people were poor, and the harvest was poor. The court issued an edict to the Xuanzheng Yuan to merge and reduce Buddhist affairs. Ministers of the Central Secretariat submitted a memorial stating that since the Yuanzhen era, criminals had been released due to the performance of Buddhist affairs, which was too lenient, so relevant departments had nothing to abide by. Now, they requested that all those who violated the law, both internally and externally, be handed over to the relevant departments for legal judgment. The court followed their advice. In the twelfth month, an edict was issued ordering the inner court to perform Buddhist affairs, but serious criminals should not be released; instead, light criminals could be released.)
In the first year of Zhida of Emperor Wuzong, the Directorate of Construction and the Baiyun Sect Supervisory Office were established. The Ten Trillion River Conservancy Office was also established, managed by monks. Xifan monks were also appointed as Hanlin Academicians. In this year, Buddhist temples were built on a large scale, and water and land assemblies were held. (According to the 'Veritable Records of Emperor Wuzong of Yuan,' in the spring of the first year of Zhida, in the second month, 5,100 soldiers were dispatched to repair the Buddhist temples on Mount Wutai. On Ji-wei day, because the Crown Prince built a Buddhist temple, the Directorate of Construction was established, with an official rank of the fifth grade. In the third month, the Baiyun Sect Supervisory Office was re-established.)
秩從二品。設官三員。五月丙子以西番僧從駕上都。途中擾民。禁之禁白蓮社。毀其祠宇以其人還𨽻民籍。八月戊申立中都萬億司寧夏立河渠司。秩五品官二員。參以二僧為之。冬十月甲辰。從帝師請以釋教都總管朵兒只八。兼領囊八地產錢物。為都總管府達魯花赤。總其財賦。以西蕃僧教瓦班。為翰林承旨。乙巳改護國仁王寺昭應規運總管府為會福院。秩從二品。十一月以軍五千人。供造寺工役。辛巳以銀七百五十兩。鈔二千二百錠。幣帛三百匹。施昊天寺。為水陸大會。癸未皇太后造寺五臺山。摘軍六千五百人供其役。閏十一月敕河西僧戶準先朝定製。從軍輸稅。一與民同。
至大二年。罷白雲宗攝所。立頭陀禪錄司。詔僧俗相犯照舊法治租稅亦不許奏免。又詔封西僧子為寧國公賜金印 按元史武宗本紀。至大二年三月辛卯。罷杭州白雲宗攝所。立湖廣頭陀禪錄司。六月以皇太子言宣政院先奉旨毆西番僧者截其手詈之者斷其舌。此法昔所未聞。有乖國典且於僧無益。僧俗相犯已。有明憲。乞更其令。又言宣政院文案不檢核于憲章有礙。遵舊制為宣。並從之。九月以大都城南建佛寺。十二月封西僧迷不韻子。為寧國公。賜金印。
至大三年。營五臺寺。改承華普慶寺總管府。為崇祥監。封僧亦憐真乞烈
【現代漢語翻譯】 現代漢語譯本：秩從二品，設定官員三名。五月丙子日，因為西番僧（來自西方的僧侶）隨皇帝駕臨上都，途中擾亂百姓，所以下令禁止他們。同時，也禁止白蓮社（一種民間宗教組織）的活動，拆毀他們的祠宇，將社中人員恢復爲普通百姓戶籍。八月戊申日，設立中都萬億司，在寧夏設立河渠司，品秩為五品，設定官員兩名，並由兩名僧人蔘與管理。冬季十月甲辰日，聽從帝師的請求，任命釋教都總管朵兒只八（人名）兼管囊八地的錢物，擔任都總管府的達魯花赤（蒙古語，意為鎮守官），總管當地的財政賦稅。任命西蕃僧教瓦班（人名）為翰林承旨。乙巳日，將護國仁王寺昭應規運總管府改為會福院，品秩為從二品。十一月，調撥軍隊五千人，供應建造寺廟的勞役。辛巳日，施捨昊天寺銀七百五十兩，鈔二千二百錠，幣帛三百匹，用於舉辦水陸大會（一種佛教儀式）。癸未日，皇太后在五臺山建造寺廟，抽調軍隊六千五百人供應勞役。閏十一月，敕令河西的僧戶按照先朝的定製，從軍輸稅，與普通百姓一樣。 至大二年，撤銷白雲宗攝所，設立頭陀禪錄司。下詔僧人和俗人相互冒犯，按照舊有的法律進行治理，租稅也不允許奏請免除。又下詔封西僧的兒子為寧國公，賜予金印。（按《元史·武宗本紀》記載，至大二年三月辛卯日，撤銷杭州白雲宗攝所，設立湖廣頭陀禪錄司。六月，因為皇太子進言，宣政院先前奉旨毆打西番僧的人要截斷他的手，辱罵西番僧的人要割斷他的舌頭，這種做法過去從未聽說過，不符合國家典章制度，而且對僧人沒有好處。僧人和俗人相互冒犯已經有明確的法律條文。請求更改這個命令。又說宣政院的文案不加檢核，對**有妨礙，應該遵照舊的制度進行宣讀，皇帝都聽從了他的建議。九月，在大都城南建造佛寺。十二月，封西僧迷不韻的兒子為寧國公，賜予金印。） 至大三年，營建五臺山寺廟，將承華普慶寺總管府改為崇祥監，封僧人亦憐真乞烈（人名）。
【English Translation】 English version: Rank from the second grade. Establish three official positions. In the fifth month, on the day of Bingzi, because the Xifan monks (monks from the West) accompanied the emperor to Shangdu, disturbing the people along the way, they were ordered to be prohibited. At the same time, the activities of the Bailian Society (a folk religious organization) were also prohibited, their ancestral halls were demolished, and the people in the society were restored to ordinary people's household registration. In the eighth month, on the day of Wushen, the Zhongdu Wanyi Department was established, and the Hequ Department was established in Ningxia, with the rank of the fifth grade, setting up two official positions, and two monks participated in the management. In the winter, on the day of Jiachen in the tenth month, following the request of the Imperial Preceptor, the Buddhist Chief Administrator Duo'erzhi Ba (personal name) was appointed to concurrently manage the money and goods of Nangba, serving as the Daruhua Chi (Mongolian, meaning garrison official) of the Chief Administrator's Office, in charge of local finances and taxes. The Xifan monk Jiao Waban (personal name) was appointed as Hanlin Chengzhi. On the day of Yisi, the Huguo Renwang Temple Zhaoying Guiyun Chief Administrator's Office was changed to Huifu Yuan, with the rank from the second grade. In November, 5,000 soldiers were allocated to supply labor for the construction of the temple. On the day of Xinsi, seven hundred and fifty taels of silver, two thousand two hundred ingots of banknotes, and three hundred bolts of silk were donated to Haotian Temple for holding a water and land assembly (a Buddhist ritual). On the day of Guiwei, the Empress Dowager built a temple on Mount Wutai, and 6,500 soldiers were drawn to supply labor. In the intercalary November, an edict ordered the monk households in Hexi to follow the established system of the previous dynasty, to join the army and pay taxes, the same as ordinary people. In the second year of Zhida, the Baiyun Sect's administrative office was abolished, and the Toutuo Chanlu Department was established. An edict was issued that monks and laymen who offended each other should be governed according to the old laws, and taxes should not be exempted by request. Another edict was issued to enfeoff the son of a Xifan monk as Duke of Ningguo and grant him a golden seal. (According to the 'Yuan Shi·Wuzong Benji', on the day of Xinmao in the third month of the second year of Zhida, the Baiyun Sect's administrative office in Hangzhou was abolished, and the Toutuo Chanlu Department in Huguang was established. In June, because the Crown Prince spoke, the Xuanzheng Yuan had previously ordered that those who beat the Xifan monks should have their hands cut off, and those who insulted the Xifan monks should have their tongues cut off. This practice had never been heard of before, and it did not conform to the national code and was not beneficial to the monks. There were already clear legal provisions for monks and laymen who offended each other. He requested to change this order. He also said that the documents of the Xuanzheng Yuan were not checked, which was detrimental to the **. It should be read in accordance with the old system, and the emperor listened to his advice. In September, a Buddhist temple was built south of the capital city. In December, the son of the Xifan monk Mi Buyun was enfeoffed as Duke of Ningguo and granted a golden seal.) In the third year of Zhida, the temple of Mount Wutai was built, and the Chenghua Puqing Temple Chief Administrator's Office was changed to Chongxiang Jian, and the monk Yi Lianzhen Qilie (personal name) was enfeoffed.
思。為文國公。是歲立規運總管府。又改為隆禧院 按元史武宗本紀。至大三年春正月。營五臺寺。役工匠千四百人。軍三千五百人。夏四月改大承華普慶寺總管府。為崇祥監。六月庚戌立規運都總管府。秩正三品。領大崇恩福元寺錢糧。置提舉司。資用庫。大益倉𨽻之。冬十月封僧亦憐真乞烈思為文國公。賜金印。十一月壬午。改大崇恩福元寺規運總管府。為隆禧院。秩二品。
至大四年。仁宗即位。賜國師板的答。鈔萬錠建寺。又以西僧藏不班八為國師。賜玉印。又大賜普慶寺 按元史仁宗本紀。至大四年春正月。武宗崩。二月戊申。罷運江南所印佛經。御史臺臣言。白雲宗總攝所統江南為僧之有發者不養父母。避役損民。乞追收所受璽書銀印。勒還民籍。從之。丁卯命西番僧。非奉璽書驛券。及無西番宣慰司文牒者。勿輒至京師。仍戒黃河津吏。驗問禁。止罷總統所及各處僧錄僧正都綱司。凡僧人訴訟。悉歸有司。三月庚寅帝即位。夏四月罷僧道也里可溫答失蠻頭陀白雲宗諸諸司。五月癸未賜國師板的答鈔萬錠以建寺于舊城。六月己未。復置長信寺。閏七月辛亥。以西僧藏不班八為國師。賜玉印。冬十月己巳。敕繪武帝御容。奉安大崇恩福元寺月四上祭。辛未賜大普慶寺金千兩。銀五千兩。鈔萬錠。西錦
【現代漢語翻譯】 現代漢語譯本：亦憐真乞烈思（僧侶名）被封為文國公。同年設立規運總管府，后又改為隆禧院。根據《元史·武宗本紀》記載，至大三年春正月，朝廷營建五臺寺，徵用工匠一千四百人，士兵三千五百人。夏四月，將大承華普慶寺總管府改為崇祥監。六月庚戌，設立規運都總管府，品秩為正三品，統領大崇恩福元寺的錢糧，並設定提舉司、資用庫、大益倉隸屬於它。冬十月，封僧侶亦憐真乞烈思為文國公，賜予金印。十一月壬午，將大崇恩福元寺規運總管府改為隆禧院，品秩為二品。
至大四年，仁宗即位，賜予國師板的答（僧侶名）鈔萬錠用於建寺。又任命西僧藏不班八（僧侶名）為國師，賜予玉印。並大量賞賜普慶寺。根據《元史·仁宗本紀》記載，至大四年春正月，武宗駕崩。二月戊申，針對江南所印佛經，御史臺官員上奏說，白雲宗總攝所統轄的江南地區，出家的僧人不贍養父母，逃避徭役，損害百姓。請求追回所授予的璽書銀印，勒令他們還俗。朝廷聽從了這一建議。丁卯，命令西番僧侶，如果沒有朝廷頒發的璽書驛券，以及西番宣慰司的公文，不得擅自前往京師。並告誡黃河津吏，嚴格查驗禁止。罷免總統所管轄的各處僧錄、僧正、都綱司。凡是僧人的訴訟，全部歸有司管理。三月庚寅，仁宗即位。夏四月，罷免僧道也里可溫（宗教派別）、答失蠻（宗教派別）、頭陀（苦行僧）、白雲宗等各諸司。五月癸未，賜予國師板的答鈔萬錠，用於在舊城建寺。六月己未，恢復設定長信寺。閏七月辛亥，任命西僧藏不班八為國師，賜予玉印。冬十月己巳，敕令繪製武宗的畫像，供奉在大崇恩福元寺，每月初一、十五進行祭祀。辛未，賞賜大普慶寺黃金一千兩，白銀五千兩，鈔萬錠，西錦。
【English Translation】 English version: Yilinzhen Qiliesi (a monk's name) was granted the title of Duke Wen. In the same year, the Guiyun General Administration Office was established, and later renamed Longxi Monastery. According to the 'History of Yuan Dynasty, Wuzong's Annals,' in the first month of spring, the third year of Zhida, the court built the Wutai Monastery, employing 1,400 artisans and 3,500 soldiers. In the fourth month of summer, the General Administration Office of Dacheng Hua Puqing Monastery was changed to Chongxiang Supervisory Office. In the sixth month, Gengxu, the Guiyun Metropolitan General Administration Office was established, with the rank of Zheng Third Grade, in charge of the money and grain of Da Chong'en Fuyuan Monastery, and the Tiju Division, Ziyong Treasury, and Dayi Granary were placed under its jurisdiction. In the tenth month of winter, the monk Yilinzhen Qiliesi was granted the title of Duke Wen and given a golden seal. In the eleventh month, Renwu, the Guiyun General Administration Office of Da Chong'en Fuyuan Monastery was changed to Longxi Monastery, with the rank of Second Grade.
In the fourth year of Zhida, Renzong ascended the throne and granted the National Preceptor Ban Di Da (a monk's name) 10,000 ingots of paper money to build a monastery. He also appointed the Western monk Zang Bu Ban Ba (a monk's name) as the National Preceptor and granted him a jade seal. He also generously rewarded Puqing Monastery. According to the 'History of Yuan Dynasty, Renzong's Annals,' in the first month of spring, the fourth year of Zhida, Wuzong passed away. In the second month, Wushen, regarding the Buddhist scriptures printed in Jiangnan, officials of the Censorate reported that in the Jiangnan area under the jurisdiction of the Baiyun Sect's General Administration, monks who had left home did not support their parents, evaded corvée labor, and harmed the people. They requested that the granted imperial edicts and silver seals be recovered, and that they be ordered to return to secular life. The court accepted this suggestion. Dingmao, it was ordered that Western monks, without imperial edicts and post station certificates issued by the court, or without official documents from the Western Regions Pacification Commissioner's Office, should not go to the capital without authorization. And the officials of the Yellow River ferry were warned to strictly inspect and prohibit them. The Senglu, Sengzheng, and Dugang Divisions in various places under the jurisdiction of the President were dismissed. All lawsuits involving monks were to be handled by the relevant authorities. In the third month, Gengyin, Renzong ascended the throne. In the fourth month of summer, the various offices of the Sangdao Yelike Wen (religious sect), Da Shi Man (religious sect), Toutuo (ascetic monk), Baiyun Sect, etc., were abolished. In the fifth month, Guiwei, the National Preceptor Ban Di Da was granted 10,000 ingots of paper money to build a monastery in the old city. In the sixth month, Jiwei, Changxin Monastery was restored. In the intercalary seventh month, Xinhai, the Western monk Zang Bu Ban Ba was appointed as the National Preceptor and granted a jade seal. In the tenth month of winter, Jisi, it was ordered that a portrait of Wuzong be painted and enshrined in Da Chong'en Fuyuan Monastery, and sacrifices were to be offered on the first and fifteenth days of each month. Xinwei, Da Puqing Monastery was rewarded with 1,000 taels of gold, 5,000 taels of silver, 10,000 ingots of paper money, and Western brocade.
彩鞋紗羅布帛萬端。田八萬畝。邸舍四百間。丁丑禁諸僧寺。母得冒侵民田。辛巳罷宣政院理問僧人詞訟。
仁宗皇慶元年。陛崇祥監。為崇祥院。置五臺寺濟民局。又賜西僧金幣及諸寺地。敕拘還回回合的先降璽書 按元史仁宗本紀。皇慶元年春正月癸卯。敕諸僧犯奸盜詐偽斗訟。仍令有司專治之。己未陛崇祥監。為崇祥院。秩正二品。二月壬申。遣使賜西僧金五千兩。銀二萬五千兩。幣帛三萬九千九百匹。三月置五臺寺濟民局。秩從五品。賜汴梁路上方寺地百頃。夏四月辛未。給鈔萬錠。修香山永安寺。六月壬申賜崇福寺河南官地百頃。十二月敕回回合的。如舊祈福。凡詞訟悉歸有司。仍拘還先降璽書。
皇慶二年。敕修佛事。以蔬食。毋釋重囚諸王駙馬佛寺毋微田擾民僧俗辨訟。令有司及主僧同問 按元史仁宗本紀。皇慶二年春二月。各寺修佛事日用羊九千四百四十。敕遵舊制。易以蔬食。丁亥功德使亦憐真等。以佛事奏釋重囚。不允。賜西僧搠思吉斡節兒鈔萬錠。夏四月乙酉。御史臺臣言西僧以作佛事之故。累釋重囚。外任之官身犯刑憲。輒營。求內旨以免罪。諸王駙馬寺觀臣僚土田每歲徴租。亦極為擾民。請悉革其幣。制曰可六月乙亥詔諭僧俗辨訟有司。及主僧同問。續置土田。如例輸稅。秋
【現代漢語翻譯】 現代漢語譯本： 彩鞋、紗羅布帛等各種物品無數，田地八萬畝，房屋四百間。泰定元年（丁丑年）禁止各僧寺侵佔百姓田地。至順元年（辛巳年）罷免宣政院處理僧人詞訟的僧人。
仁宗皇慶元年，提升崇祥監為崇祥院，設定五臺寺濟民局，並賜予西僧金銀財物以及各寺廟土地。下令拘捕並歸還之前下達的璽書給合的（一個官職或人名，具體含義未知）。（按《元史·仁宗本紀》記載，皇慶元年春正月癸卯，敕令諸僧犯奸盜詐偽斗訟，仍令有司專治之。己未，提升崇祥監為崇祥院，品秩為正二品。二月壬申，派遣使者賜予西僧黃金五千兩，白銀二萬五千兩，幣帛三萬九千九百匹。三月，設定五臺寺濟民局，品秩為從五品。賜予汴梁路上方寺土地一百頃。夏四月辛未，發放紙幣一萬錠，用於修繕香山永安寺。六月壬申，賜予崇福寺河南官地一百頃。十二月，敕令合的（一個官職或人名，具體含義未知）如舊祈福，凡是詞訟都歸有司處理，並拘捕歸還之前下達的璽書。）
皇慶二年，下令以蔬食代替肉食進行佛事活動，不得釋放重刑犯。諸王、駙馬的佛寺不得侵佔田地擾亂百姓，僧人和俗人之間的訴訟，由有司和主僧共同審問。（按《元史·仁宗本紀》記載，皇慶二年春二月，各寺廟修佛事每日用羊九千四百四十隻，敕令遵照舊制，改為蔬食。丁亥，功德使亦憐真等人以佛事為由請求釋放重刑犯，未被允許。賜予西僧搠思吉斡節兒（人名）紙幣一萬錠。夏四月乙酉，御史臺官員上奏說，西僧以作佛事為借口，屢次釋放重刑犯，外任官員身犯刑憲，就營求內旨以免罪。諸王、駙馬的寺觀臣僚的土地每年徵收租稅，也極為擾民，請求全部革除其弊端，皇帝說可以。六月乙亥，詔諭僧俗之間的訴訟由有司和主僧共同審問，繼續設定土地，按照慣例輸稅。）
【English Translation】 English version: Numerous colorful shoes, silk fabrics, and various other items; eighty thousand mu (unit of area) of land; four hundred houses. In the first year of the Taiding era (Dingchou year), the encroachment of people's land by various monasteries was prohibited. In the first year of the Zhishun era (XinSi year), the monks in the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) who handled lawsuits involving monks were dismissed.
In the first year of the Huangqing era of Emperor Renzong, the Chongxiang Jian (Directorate of Esteemed Auspices) was elevated to the Chongxiang Yuan (Court of Esteemed Auspices), the Jimin Bureau (Bureau of Relief) of the Wutai Temple was established, and Western monks were granted gold, silver, and land for various temples. An order was issued to arrest and return the previously issued imperial edict to Hehede (a title or personal name, specific meaning unknown). (According to the 'Benji of Emperor Renzong' in the 'History of Yuan,' in the first month of spring, Guimao day, of the first year of the Huangqing era, it was decreed that monks who committed adultery, theft, fraud, fighting, or litigation should still be handled by the relevant authorities. On the Jiwei day, the Chongxiang Jian was elevated to the Chongxiang Yuan, with an official rank of Zheng Erpin (second rank, first class). On the Renshen day of the second month, envoys were sent to grant Western monks five thousand taels of gold, twenty-five thousand taels of silver, and thirty-nine thousand nine hundred bolts of silk. In the third month, the Jimin Bureau of the Wutai Temple was established, with an official rank of Cong Wupin (fifth rank, second class). One hundred qing (unit of area) of land was granted to the Shangfang Temple on the Bianliang Road. On the Xinwei day of the fourth month of summer, ten thousand ingots of paper money were issued for the renovation of the Yong'an Temple on Xiangshan Mountain. On the Renshen day of the sixth month, one hundred qing of official land in Henan was granted to the Chongfu Temple. In the twelfth month, Hehede (a title or personal name, specific meaning unknown) was ordered to pray for blessings as before, all lawsuits were to be handled by the relevant authorities, and the previously issued imperial edict was to be arrested and returned.)
In the second year of the Huangqing era, an order was issued to conduct Buddhist ceremonies with vegetarian food instead of meat, and no heavily sentenced prisoners were to be released. The temples of princes and consorts were not allowed to encroach on land and disturb the people, and lawsuits between monks and laypeople were to be jointly investigated by the relevant authorities and the head monks. (According to the 'Benji of Emperor Renzong' in the 'History of Yuan,' in the second month of spring of the second year of the Huangqing era, each temple used nine thousand four hundred and forty sheep daily for Buddhist ceremonies, and it was ordered to follow the old system and change to vegetarian food. On the Dinghai day, the Gongde Shi (Envoy of Merit) Yilianzhen and others requested the release of heavily sentenced prisoners in the name of Buddhist ceremonies, which was not allowed. Ten thousand ingots of paper money were granted to the Western monk Chuosiji Wo'ejier (personal name). On the Yiyou day of the fourth month of summer, officials of the Yushitai (Censorate) reported that Western monks repeatedly released heavily sentenced prisoners under the pretext of performing Buddhist ceremonies, and officials serving outside the capital sought internal orders to avoid punishment for crimes they had committed. The land of temples, monasteries, officials, and nobles belonging to princes and consorts was taxed annually, which also greatly disturbed the people, and it was requested that all its malpractices be abolished, and the emperor said it was permissible. On the Yihai day of the sixth month, an edict was issued that lawsuits between monks and laypeople should be jointly investigated by the relevant authorities and the head monks, and land should continue to be set up and taxes paid as usual.)
七月癸巳。以作佛事。釋囚徒二十九人。九月以相兒加思巴為帝師。敕鎮江路建銀山寺。勿徒寺傍塋冢。
延祐元年。以作佛事擇釋獄囚 按元史仁宗本紀延祐元年三月乙巳。以僧人作佛事。擇釋獄囚。命中書審察。閏三月罷咒僧月給俸。六月甲辰。拘河西僧。免輸租。賦璽書。
延祐二年。春正月己巳。置大聖壽萬安寺都總管府。秩正三品。二月庚子詔以公哥羅古羅思監藏班藏卜為帝師。賜玉印。仍詔天下冬十月授白雲宗主沈明仁榮祿大夫司空 按元史仁宗本紀云云。
延祐三年。賜諸寺田。置織佛像提調所。禁僧以所佩印。移文有司 按元史仁宗本紀。延祐三年春正月壬戌。賜上都開元寺江浙田二百頃。華嚴寺百頃。秋七月辛酉。賜普慶寺益都田百七十頃。八月戊戌置織佛像工匠提調所。秩七品設官二員。十一月大萬寧寺住持僧米普云濟。以所佩國公印。移文有司。紊亂官政。敕禁之。
延祐四年。給帝師寺廩食及鈔。禁總攝沈明仁以印移文有司 按元史仁宗本紀。延祐四年春正月己未。給帝師寺廩食鈔萬錠。六月癸亥禁總攝沈明仁所佩司空印。毋移文有司 按八思巴傳。延祐四年。宣徽使會每歲內庭佛事。所供。其費以斤數者。用面四十三萬九千五百。油七萬九千。酥二萬一千八百七
【現代漢語翻譯】 現代漢語譯本 七月癸巳日，爲了舉行佛事，釋放了二十九名囚犯。九月，任命相兒加思巴（Xiang'er Gasi Ba，人名）為帝師。下令在鎮江路建造銀山寺，寺廟旁邊不要有墳墓。
延祐元年，爲了舉行佛事，選擇釋放獄中的囚犯。*根據《元史·仁宗本紀》，延祐元年三月乙巳日，因為僧人舉行佛事，選擇釋放獄中的囚犯，命令中書省審查。閏三月，停止給咒僧每月發放俸祿。六月甲辰日，拘禁河西的僧人，免除他們輸送租稅，並頒發璽書。
延祐二年，春季正月己巳日，設定大聖壽萬安寺都總管府，品秩為正三品。二月庚子日，下詔任命公哥羅古羅思監藏班藏卜（Gongge Luogulu Si Jianzang Ban Zangbu，人名）為帝師，賜予玉印。又下詔天下，冬季十月授予白雲宗主沈明仁（Shen Mingren，人名）榮祿大夫司空*根據《元史·仁宗本紀》記載。
延祐三年，賜予各寺廟田地，設定織佛像提調所，禁止僧人使用所佩戴的印章，並移文通知有關部門。*根據《元史·仁宗本紀》，延祐三年春季正月壬戌日，賜予上都開元寺江浙的田地二百頃，華嚴寺一百頃。秋季七月辛酉日，賜予普慶寺益都的田地一百七十頃。八月戊戌日，設定織佛像工匠提調所，品秩為七品，設定官員兩名。十一月，大萬寧寺住持僧人米普云濟（Mi Pu Yun Ji，人名），因為使用所佩戴的國公印，移文通知有關部門，擾亂官府政務，下令禁止。
延祐四年，供給帝師寺廟的廩食和鈔，禁止總攝沈明仁使用印章移文通知有關部門。根據《元史·仁宗本紀》，延祐四年春季正月己未日，供給帝師寺廟廩食鈔一萬錠。六月癸亥日，禁止總攝沈明仁所佩戴的司空印，不得移文通知有關部門。根據《八思巴傳》，延祐四年，宣徽使每年主持內廷佛事，所供奉的物品，其費用以斤數計算的，用面四十三萬九千五百斤，油七萬九千斤，酥二萬一千八百七十斤。
【English Translation】 English version In the seventh month, Gui Si day, Buddhist ceremonies were performed, and twenty-nine prisoners were released. In the ninth month, Xiang'er Gasi Ba (Xiang'er Gasi Ba, a personal name) was appointed as the Imperial Preceptor. An edict was issued to build the Yinshan Temple in Zhenjiang Road, and no graves should be placed next to the temple.
In the first year of Yanyou, prisoners in jail were selected for release to perform Buddhist ceremonies. *According to the 'Yuan History, Renzong Benji', on the Yi Si day of the third month of the first year of Yanyou, prisoners in jail were selected for release because monks were performing Buddhist ceremonies, and the Zhongshu Sheng (central secretariat) was ordered to review it. In the intercalary third month, the monthly salary for mantra monks was stopped. On the Jia Chen day of the sixth month, monks in Hexi were detained, and they were exempted from transporting taxes, and an imperial edict was issued.
In the second year of Yanyou, on the Ji Si day of the first month of spring, the Dachengshengshou Wan'an Temple Capital Superintendent Office was established, with a rank of Zheng San Pin (the third rank). On the Geng Zi day of the second month, an edict was issued to appoint Gongge Luogulu Si Jianzang Ban Zangbu (Gongge Luogulu Si Jianzang Ban Zangbu, a personal name) as the Imperial Preceptor, and a jade seal was bestowed. Another edict was issued to the world, and in the tenth month of winter, Shen Mingren (Shen Mingren, a personal name), the leader of the Baiyun Sect, was granted the title of Ronglu Dafu Sikong (Senior Officer of Honour, Minister of Works) *According to the 'Yuan History, Renzong Benji'.
In the third year of Yanyou, fields were granted to various temples, and the Weaving Buddha Image Supervisory Office was established. Monks were prohibited from using the seals they wore, and official documents were transferred to the relevant departments. *According to the 'Yuan History, Renzong Benji', on the Ren Xu day of the first month of spring in the third year of Yanyou, two hundred qing (unit of area) of fields in Jiangzhe were granted to the Shangdu Kaiyuan Temple, and one hundred qing to the Huayan Temple. On the Xin You day of the seventh month of autumn, one hundred and seventy qing of fields in Yidu were granted to the Puqing Temple. On the Wu Xu day of the eighth month, the Weaving Buddha Image Craftsmen Supervisory Office was established, with a rank of seven, and two officials were appointed. In the eleventh month, Mi Pu Yun Ji (Mi Pu Yun Ji, a personal name), the abbot of the Da Wan Ning Temple, used the Duke's seal he wore to transfer official documents to the relevant departments, disrupting government affairs, and an order was issued to prohibit it.
In the fourth year of Yanyou, provisions and paper money were supplied to the Imperial Preceptor's temple, and the chief supervisor Shen Mingren was prohibited from using the seal to transfer official documents to the relevant departments. According to the 'Yuan History, Renzong Benji', on the Ji Wei day of the first month of spring in the fourth year of Yanyou, ten thousand ingots of provisions and paper money were supplied to the Imperial Preceptor's temple. On the Gui Hai day of the sixth month, the Sikong seal worn by the chief supervisor Shen Mingren was prohibited, and no official documents should be transferred to the relevant departments. According to the 'Biography of Basiba', in the fourth year of Yanyou, the Xuanhui envoy presided over the Buddhist ceremonies in the inner court every year, and the expenses for the offerings, calculated in jin (unit of weight), included 439,500 jin of flour, 79,000 jin of oil, and 21,870 jin of ghee.
十。蜜二萬七千三百。
延祐五年。書金字藏經。升印經提舉司。為延福監。置永福寺都總管府。是歲以作佛事釋囚 按元史仁宗本紀。延祐五年二月。給。書西天字維摩經金三千兩。三月給金九百兩。銀百五十兩。書金字藏經。夏四月升印經提舉司。為延福監。秩正三品。九月甲戌。以作佛事。釋重囚三人。輕囚五十三人。辛巳置大永福寺都總管府。秩三品。冬十月敕僧人除宋舊有及朝廷撥賜土田免租稅。余田與民一體科徴。壬辰建帝師巴思八殿于大興教寺。給鈔萬錠。
延祐六年。授僧從吉祥等大司空司徒及開府儀同三司。又大賜諸寺鈔。仍升乾元寺提點所。為總管府。是歲以作佛事。釋輕重囚 按元史仁宗本紀。延祐六年春二月。特授僧從吉祥榮祿大夫大司空。如榮祿大夫大司徒。僧文吉祥開府儀同三司。三月壬午賜大興教寺僧齋食鈔二萬錠。六月壬子賜大乾元寺鈔萬錠。俾營子錢供繕修之費仍升其提點所。為總管府。給銀印。秩正三品。給鈔四十萬錠。秋七月甲戌。皇姊大長公主祥哥剌吉作佛事。釋全寧府重囚二十七人。敕按問全寧守臣阿從不法。仍追所釋囚還獄。命分簡奴兒及流囚罪稍輕者。屯田肇州。九月癸巳。以作佛事釋大辟囚七人。流以下囚。六人。十月中書省臣言。白雲宗總攝沈明仁
【現代漢語翻譯】 現代漢語譯本 十。蜜二萬七千三百。
延祐五年。書寫金字藏經。升印經提舉司為延福監。設定永福寺都總管府。這年爲了做佛事而釋放囚犯。——根據《元史·仁宗本紀》記載，延祐五年二月，朝廷撥給書寫西天字《維摩經》的金三千兩，三月撥給金九百兩、銀一百五十兩，用於書寫金字藏經。夏季四月，提升印經提舉司為延福監，官秩正三品。九月甲戌日，爲了做佛事，釋放重囚三人，輕囚五十三人。辛巳日，設定大永福寺都總管府，官秩三品。冬季十月，下令僧人除了宋朝舊有以及朝廷撥賜的土地免除租稅外，其餘田地與百姓一樣徵收賦稅。壬辰日，在大興教寺建造帝師巴思八（Phags-pa，元朝帝師）殿，撥給鈔萬錠。
延祐六年。授予僧人從吉祥等人大司空、司徒以及開府儀同三司的官職。又大量賞賜各寺廟鈔。仍然提升乾元寺提點所為總管府。這年爲了做佛事，釋放輕重囚犯。——根據《元史·仁宗本紀》記載，延祐六年春季二月，特別授予僧人從吉祥榮祿大夫、大司空，如榮祿大夫、大司徒，僧人文吉祥開府儀同三司。三月壬午日，賞賜大興教寺僧人齋食鈔二萬錠。六月壬子日，賞賜大乾元寺鈔萬錠，讓他們經營子錢以供繕修費用，仍然提升其提點所為總管府，給予銀印，官秩正三品，撥給鈔四十萬錠。秋季七月甲戌日，皇姊大長公主祥哥剌吉（Shangkela Ji，元仁宗的姐姐）做佛事，釋放全寧府重囚二十七人，下令查問全寧守臣阿從的不法行為，仍然追回所釋放的囚犯還押監獄，命令分選奴兒以及流囚中罪行較輕的人，到肇州屯田。九月癸巳日，爲了做佛事，釋放死刑囚七人，流刑以下的囚犯六人。十月，中書省官員上奏，白雲宗總攝沈明仁
【English Translation】 English version 10. Twenty-seven thousand three hundred honey.
In the fifth year of Yanyou (1318), the writing of the Golden Script Tripitaka was commissioned. The Sutra Printing Bureau was promoted to Yanfu Directorate. The Grand General Control Office of Yongfu Temple was established. In this year, prisoners were released to perform Buddhist ceremonies. According to the 'Yuan History, Renzong's Annals,' in February of the fifth year of Yanyou, three thousand taels of gold were given to write the Western Script Vimalakirti Sutra. In March, nine hundred taels of gold and one hundred and fifty taels of silver were given to write the Golden Script Tripitaka. In the fourth month of summer, the Sutra Printing Bureau was promoted to Yanfu Directorate, with an official rank of the third grade. On the Jiaxu day of September, three heavily convicted prisoners and fifty-three lightly convicted prisoners were released to perform Buddhist ceremonies. On the Xinsi day, the Grand General Control Office of Dayongfu Temple was established, with an official rank of the third grade. In the tenth month of winter, it was decreed that monks, in addition to the land originally owned by the Song Dynasty and the land allocated by the court, would be exempt from rent and taxes. The remaining land would be taxed in the same way as the people's land. On the Renchen day, the Imperial Preceptor Phags-pa's (Phags-pa, Imperial Preceptor of the Yuan Dynasty) hall was built at Daxingjiao Temple, and ten thousand ingots of paper money were given.
In the sixth year of Yanyou (1319), monks such as Cong Jixiang were granted the titles of Grand Minister of Works, Minister of Education, and Grand Master for Thorough Service. A large amount of paper money was also bestowed upon various temples. The Dian Point Office of Qianyuan Temple was still promoted to the General Control Office. In this year, light and heavy prisoners were released to perform Buddhist ceremonies. According to the 'Yuan History, Renzong's Annals,' in the second month of spring of the sixth year of Yanyou, the monk Cong Jixiang was specially granted the title of Grand Master of Glory, Grand Minister of Works, such as Grand Master of Glory, Grand Minister of Education, and the monk Wen Jixiang was granted the title of Grand Master for Thorough Service. On the Renwu day of March, twenty thousand ingots of paper money were bestowed upon the monks of Daxingjiao Temple for vegetarian meals. On the Renzi day of June, ten thousand ingots of paper money were bestowed upon Daqianyuan Temple, allowing them to manage subsidiary money for the cost of repairs, and still promoting its Dian Point Office to the General Control Office, giving a silver seal, with an official rank of the third grade, and allocating four hundred thousand ingots of paper money. On the Jiaxu day of the seventh month of autumn, the Emperor's elder sister, Grand Princess Shangkela Ji (Shangkela Ji, Emperor Renzong's sister), performed Buddhist ceremonies and released twenty-seven heavily convicted prisoners from Quanning Prefecture. It was ordered to investigate the illegal acts of Acong, the defending minister of Quanning, and still pursue the released prisoners back to prison. It was ordered to select slaves and exiles with lighter crimes to cultivate land in Zhaozhou. On the Guihai day of September, seven capital prisoners and six prisoners below the level of exile were released to perform Buddhist ceremonies. In October, the ministers of the Central Secretariat reported that Shen Mingren, the chief administrator of the Baiyun sect
強奪民田二萬頃。誑誘愚俗十萬人。私賂近侍。妄受名爵。已奉旨追奪。請汰其徒。還所奪民田。其諸不法事。宜令核問。有旨。朕知沈明仁奸惡。其嚴鞫之。
延祐七年。英宗以白雲宗攝沈明仁坐罪詔籍冒為白雲僧者為民。罷諸僧濫爵。及即位以西僧為法師授金印。大作佛事建佛寺。又詔各郡建帝師殿。召西僧。赴京師 按元史仁宗本紀。延祐七年春正月辛卯。江浙行省丞相。黑驢言白雲僧沈明仁擅度僧四千八百餘人獲鈔四萬余錠。既已辭伏。今遣其徒沈崇勝潛赴京師。行賄求援。請逮赴江浙。並治其罪。從之 按英宗本紀七年春正月。仁宗崩。二月壬子罷造永福寺。丁巳修佛事。丁卯白雲宗攝沈明仁為不法坐罪。詔籍江南冒為白雲僧者為民。己巳修鎮雷佛事于京城四門。罷上都乾元寺規運總管府。奪僧輦真吃剌思等所受司徒國公制。仍銷其印。三月帝即位。甲午作佛事于寶慈殿。夏四月以西僧牙八的里為元水延教三藏法師。授金印。乙丑仁宗喪卒哭作佛事。七日五月己卯。禁僧馳驛。仍收元給璽書。壬寅監察御史請罷僧道濫爵及建寺之費。丙午御史劉恒請興義倉。及奪僧道官。六月京師疫。修佛事于萬壽山。辛酉詔免僧人雜役。辛未修寧夏欽察魯佛事。給鈔二百一十二萬貫。秋七月乙未。賜西僧沙加鈔萬五
【現代漢語翻譯】 現代漢語譯本 強行掠奪百姓田地兩萬頃，用謊言引誘欺騙愚昧百姓十萬人，私下賄賂皇帝近臣，胡亂接受朝廷封賞的名位爵祿。現在已經奉旨追回掠奪的田地，請朝廷裁減他的黨羽，歸還所奪取的民田。至於他其他不合法的行為，應該下令覈實查問。皇帝下旨說：『朕早就知道沈明仁奸詐邪惡，要嚴厲審問他。』
延祐七年，英宗因為白雲宗的攝事沈明仁犯罪，下詔將冒充白雲僧的人恢復爲平民，罷免了許多僧人濫得的爵位。等到英宗即位后，以西僧為法師，授予金印，大肆舉辦佛事，建造佛寺，又下詔在各郡建造帝師殿，召西僧前往京師。（根據《元史·仁宗本紀》記載，延祐七年春季正月辛卯日，江浙行省丞相黑驢上奏說，白雲僧沈明仁擅自度化僧人四千八百多人，獲得鈔四萬多錠，已經認罪伏法。現在派遣他的黨徒沈崇勝偷偷前往京師，行賄求助。請朝廷將他逮捕到江浙，並治他的罪。皇帝同意了他的請求。）（根據《英宗本紀》記載，延祐七年春季正月，仁宗駕崩。二月壬子日，停止建造永福寺。丁巳日，舉行佛事。丁卯日，白雲宗的攝事沈明仁因為不法行為被判罪，下詔將江南冒充白雲僧的人恢復爲平民。己巳日，在京城四門舉行鎮雷佛事。罷免上都乾元寺規運總管府。剝奪僧人輦真吃剌思（Lianzhen Chila Si）等人所受的司徒國公的封號，並銷燬他們的印章。三月，皇帝即位。甲午日，在寶慈殿舉行佛事。夏季四月，任命西僧牙八的里（Ya Ba De Li）為元水延教三藏法師，授予金印。乙丑日，仁宗去世，哭喪並舉行佛事七天。五月己卯日，禁止僧人使用驛站，並收回原來頒發的璽書。壬寅日，監察御史請求罷免僧道濫授的爵位以及建造寺廟的費用。丙午日，御史劉恒請求興辦義倉，並剝奪僧道的官職。六月，京城發生瘟疫，在萬壽山舉行佛事。辛酉日，下詔免除僧人的雜役。辛未日，在寧夏修建欽察魯（Qinchalu）佛事，撥給鈔二百一十二萬貫。秋季七月乙未日，賜給西僧沙加（Shajia）鈔一萬五千貫。）
【English Translation】 English version He forcibly seized 20,000 qing (a unit of area) of farmland from the people, and deceived 100,000 ignorant commoners with lies. He privately bribed close attendants of the emperor and presumptuously accepted titles and ranks. Now, an imperial decree has been issued to reclaim the seized farmland. It is requested that his followers be purged and the seized farmland be returned to the people. As for his other illegal activities, it is appropriate to order verification and investigation. The emperor issued an edict saying, 'I have long known of Shen Mingren's treachery and wickedness; he must be severely interrogated.'
In the seventh year of the Yanyou era, Emperor Yingzong, due to the crime of Shen Mingren, the administrator of the Baiyun Sect (White Cloud Sect), issued an edict to restore those falsely claiming to be Baiyun monks to commoner status and dismissed the excessive titles held by many monks. When Emperor Yingzong ascended the throne, he appointed a Western monk as a Dharma master, granting him a golden seal, and lavishly held Buddhist ceremonies and built Buddhist temples. He also issued an edict to build Imperial Preceptor Halls in various prefectures and summoned Western monks to the capital. (According to the 'Benji (Annals) of Emperor Renzong' in the History of Yuan, in the first month of spring, the seventh year of the Yanyou era, on the day of Xinmao, the Prime Minister of the Jiangzhe Province, Heilu, reported that the Baiyun monk Shen Mingren had unauthorizedly ordained over 4,800 monks and obtained over 40,000 ingots of paper money, and had already confessed his guilt. Now, he has dispatched his follower Shen Chongsheng secretly to the capital to bribe officials for assistance. It is requested that he be arrested and brought to Jiangzhe to be punished. The emperor approved his request.) (According to the 'Benji of Emperor Yingzong', in the first month of spring, the seventh year, Emperor Renzong passed away. On the day of Renzi in the second month, the construction of Yongfu Temple was halted. On the day of Dingsi, Buddhist ceremonies were held. On the day of Dingmao, Shen Mingren, the administrator of the Baiyun Sect, was convicted of illegal activities, and an edict was issued to restore those in Jiangnan falsely claiming to be Baiyun monks to commoner status. On the day of Jisi, Zhenlei Buddhist ceremonies were held at the four gates of the capital. The Guiyun General Administration Office of Shangdu Qianyuan Temple was abolished. The titles of Situ Duke received by monks Lianzhen Chila Si and others were revoked, and their seals were destroyed. In the third month, the emperor ascended the throne. On the day of Jiawu, Buddhist ceremonies were held at Bao Ci Hall. In the fourth month of summer, the Western monk Ya Ba De Li was appointed as the Yuanshui Yanjiao Sanzang Dharma Master and granted a golden seal. On the day of Yichou, mourning ceremonies were held for Emperor Renzong, and Buddhist ceremonies were held for seven days. On the day of Jimao in the fifth month, monks were prohibited from using postal stations, and the previously issued imperial edicts were recalled. On the day of Renyin, the Supervising Censor requested the abolition of the excessive titles granted to monks and Taoists, as well as the expenses for building temples. On the day of Bingwu, the Censor Liu Heng requested the establishment of charitable granaries and the deprivation of the official positions of monks and Taoists. In the sixth month, a plague broke out in the capital, and Buddhist ceremonies were held at Longevity Mountain. On the day of Xinyou, an edict was issued to exempt monks from miscellaneous labor. On the day of Xinwei, Qinchalu Buddhist ceremonies were held in Ningxia, with an allocation of 2,120,000 strings of paper money. On the day of Yiwei in the seventh month of autumn, the Western monk Shajia was granted 15,000 strings of paper money.)
千貫。九月甲申。建壽安山寺。給鈔千萬貫。冬十月壬子。作佛事于文德殿。四十日庚申。敕譯佛書。乙丑幸大護國仁王寺帝師請以醮八兒監藏為土番宣慰司都元師。從之。庚午命拜住督造壽安山寺。十一月丁亥。作佛事于光天殿。丁酉詔各郡。建帝師八思巴殿。其制視孔子廟有加。十二月庚戌。鑄銅為佛像。置玉德殿。壬戌召西僧輦真哈剌思赴京師。敕所過郡縣肅迎。己巳敕罷明年二月八日迎佛。
英宗至治元年。大建佛寺作佛像。及金浮屠又金書西番經制御服珠袈裟。又以僧法洪為司徒遣使賜西番僧金銀幣帛。有差 按元史英宗本紀。至治元年春正月丁丑。修佛事于文德殿。以壽安山造佛寺置庫掌財帛。秩從七品。二月己酉。作仁宗神御殿于普慶寺。辛亥調軍三千五百人。修。上都華嚴寺。大永福寺成賜金五百兩。銀二千五百兩。鈔五十萬貫。幣帛萬匹監察御史觀音保鎖咬兒哈的迷失成圭李謙亨諫造壽安山佛寺。殺觀音保鎖咬兒哈的迷失杖圭謙亨竄于奴兒干地。丁卯以僧法洪為釋源宗主。授榮祿大夫司徒三月丙子建帝。師八思巴寺于京師。辛巳遣使賜西番撒思加地僧金二百五十兩。銀二千二百兩。袈裟二萬。幣帛幡茶。各有差。壬午遣咒師朵兒只往牙濟班十二國取佛經。癸未制御服珠袈裟。乙酉寶集寺金書
【現代漢語翻譯】 現代漢語譯本： 千貫（貨幣單位）。九月甲申日，建造壽安山寺，賜鈔千萬貫。冬季十月壬子日，在文德殿舉行佛事。四十日後的庚申日，下令翻譯佛書。乙丑日，元英宗在大護國仁王寺請帝師（皇帝的老師）以醮八兒監藏為吐蕃宣慰司都元帥，並聽從了他的建議。庚午日，命令拜住督造壽安山寺。十一月丁亥日，在光天殿舉行佛事。丁酉日，詔令各郡建造帝師八思巴（Phags-pa，元朝帝師）殿，其規格比孔子廟還要高。十二月庚戌日，鑄造銅佛像，安置在玉德殿。壬戌日，召西僧輦真哈剌思赴京師，命令所過郡縣肅靜迎接。己巳日，下令停止明年二月八日的迎佛活動。
英宗至治元年，大興土木建造佛寺，製作佛像，以及金浮屠（gold stupa，金塔），又用金書寫西番經（Tibetan scriptures，藏文經書），製作御用服裝和珠袈裟（bejeweled kasaya，鑲珠袈裟）。又任命僧人法洪為司徒（Grand Minister of Education，官名），派遣使者賞賜西番僧人金銀幣帛，各有等級差別。按《元史·英宗本紀》記載，至治元年春正月丁丑日，在文德殿舉行佛事，在壽安山建造佛寺，設定庫掌管理財帛，官秩為從七品。二月己酉日，在普慶寺建造仁宗神御殿。辛亥日，調動軍隊三千五百人修繕上都華嚴寺。大永福寺建成，賜金五百兩，銀二千五百兩，鈔五十萬貫，幣帛萬匹。監察御史觀音保鎖咬兒哈的迷失、成圭、李謙亨進諫反對建造壽安山佛寺，元英宗殺了觀音保鎖咬兒哈的迷失，杖責成圭、李謙亨，並將他們流放到奴兒干地方。丁卯日，任命僧人法洪為釋源宗主，授予榮祿大夫司徒。三月丙子日，在京師建造帝師八思巴寺。辛巳日，派遣使者賞賜西番薩思加地（Sakya，薩迦派）僧人金二百五十兩，銀二千二百兩，袈裟二萬，幣帛幡茶，各有等級差別。壬午日，派遣咒師朵兒只前往牙濟班（Yazdband，地名）十二國取佛經。癸未日，製作御用服裝和珠袈裟。乙酉日，寶集寺用金書寫經書。
【English Translation】 English version: Thousand strings of cash (currency unit). On the Jia-shen day of the ninth month, the Shoushansi Temple (Shou'an Mountain Temple) was built, and ten million strings of cash were granted. On the Ren-zi day of the tenth month in winter, Buddhist ceremonies were performed in the Wende Hall. On the Geng-shen day forty days later, an edict was issued to translate Buddhist scriptures. On the Yi-chou day, Emperor Yingzong of Yuan requested the Imperial Preceptor (the emperor's teacher) at the Great Protecting Benevolent King Temple to appoint Jiao'er Jianzang as the Pacification Commissioner and Grand Marshal of Tubo (Tibet), and heeded his advice. On the Geng-wu day, Baizhu was ordered to supervise the construction of the Shoushansi Temple. On the Ding-hai day of the eleventh month, Buddhist ceremonies were performed in the Guangtian Hall. On the Ding-you day, an edict was issued to all prefectures to build temples for the Imperial Preceptor Phags-pa (Phags-pa, Imperial Preceptor of the Yuan Dynasty), with specifications exceeding those of the Confucian temples. On the Geng-xu day of the twelfth month, bronze Buddha statues were cast and placed in the Yude Hall. On the Ren-xu day, the Western monk Nianzhen Halasi was summoned to the capital, and the prefectures and counties he passed through were ordered to welcome him respectfully. On the Ji-si day, an edict was issued to cease the Buddha-welcoming activities scheduled for the eighth day of the second month of the following year.
In the first year of the Zhizhi era of Emperor Yingzong, Buddhist temples were built on a large scale, Buddha statues were made, as well as gold stupas (gold stupa, golden pagoda), and Tibetan scriptures (Tibetan scriptures) were written in gold. Imperial garments and bejeweled kasayas (bejeweled kasaya, jeweled robes) were made. Furthermore, the monk Fa Hong was appointed as Grand Minister of Education (Grand Minister of Education, official title), and envoys were sent to bestow gold, silver, coins, and silk upon the Tibetan monks, with varying degrees of difference. According to the 'Basic Annals of Emperor Yingzong' in the 'History of Yuan,' on the Ding-chou day of the first month of the spring of the first year of the Zhizhi era, Buddhist ceremonies were performed in the Wende Hall. The Shoushansi Temple was built on Shou'an Mountain, and a treasury was established to manage the wealth, with an official rank of the seventh grade. On the Ji-you day of the second month, the Divine Memorial Hall of Emperor Renzong was built in the Puqing Temple. On the Xin-hai day, three thousand five hundred soldiers were mobilized to repair the Huayan Temple in Shangdu. Upon the completion of the Dayongfu Temple, five hundred taels of gold, two thousand five hundred taels of silver, five hundred thousand strings of cash, and ten thousand bolts of silk were bestowed. Surveillance Censor Guanyinbao Suoyao'er Ha's Dimishi, Cheng Gui, and Li Qianheng remonstrated against the construction of the Shoushansi Temple. Emperor Yingzong killed Guanyinbao Suoyao'er Ha's Dimishi, beat Cheng Gui and Li Qianheng with sticks, and exiled them to the Nurgan region. On the Ding-mao day, the monk Fa Hong was appointed as the Head of the Source of釋 (Shishi), and was granted the title of Grand Master of Glory and Grand Minister of Education. On the Bing-zi day of the third month, the temple of the Imperial Preceptor Phags-pa was built in the capital. On the Xin-si day, envoys were sent to bestow two hundred and fifty taels of gold, two thousand two hundred taels of silver, twenty thousand kasayas, and silk banners upon the monks of Sakya (Sakya, Sakya sect) in Tibet, with varying degrees of difference. On the Ren-wu day, the mantra master Duo'erzhi was sent to the twelve countries of Yazdband (Yazdband, place name) to retrieve Buddhist scriptures. On the Gui-wei day, imperial garments and bejeweled kasayas were made. On the Yi-you day, scriptures were written in gold at the Baoji Temple.
西番波若經。成置大內香殿。益壽安山造寺役軍。五月丙子。毀上都回回寺以其地。營帝師殿。丁亥修佛事于大安閣。六月作金浮屠于上都。藏佛舍利。冬十二月。車駕幸西僧灌頂寺。命帝師公哥羅古羅思監藏班藏卜。詣西番受具足戒。賜金千三百五十兩。銀四千五十兩。幣帛萬匹鈔五十萬貫。乙丑置中瑞司。冶銅五十萬斤。作壽安山寺佛像。
至治二年。以西僧為司徒。又以西僧疾。詔為釋囚。復賜鈔。遣迎帝師于宣德府。是歲稅江浙僧寺田。括僧有妻者為民 按元史英宗本紀。至治二年春正月癸巳。以西僧羅藏為司徒。二月西僧亦思剌蠻展普疾。詔為釋大辟囚一人。笞罪二十人。三月庚辰。敕江浙僧寺田。除宋故有永業。及世祖所賜者。余悉稅之閏五月癸卯禁白蓮佛事。九月辛亥。幸壽安山寺。賜監役官鈔人五千貫。丙寅西僧班吉疾。賜鈔五萬貫。十一月括江南僧有妻者為民。乙卯遣西僧高主瓦。迎帝師宣德府十二月西僧灌頂疾請釋囚。帝曰釋囚祈福。豈為師惜。朕思惡人屢赦。反害善良。何福之有。
至治三年。建佛寺。敕金書藏經。又敕天下諸司。命僧誦經十萬部。又敕釋囚放生。是年泰定帝即位。大作佛事 按元史英宗本紀。至治三年春正月壬寅。命太僕寺僧給牝馬百匹。供世祖仁宗御容殿祭
【現代漢語翻譯】 現代漢語譯本 《西番波若經》被安置在大內香殿。爲了益壽安山寺的建造，役使軍隊。五月丙子日，拆毀上都的**寺，用那塊地建造帝師殿。丁亥日，在大安閣舉行佛事。六月，在上都製作金浮屠，用來藏佛舍利。冬季十二月，皇帝的車駕前往西僧灌頂寺。命令帝師公哥羅古羅思監藏班藏卜（Gongge Luoguluosi Jianzang Banzangbu），前往西番接受具足戒（Buddhist monastic ordination）。賜予黃金一千三百五十兩，白銀四千五十兩，幣帛一萬匹，鈔五十萬貫。乙丑日，設定中瑞司，冶煉銅五十萬斤，用來製作壽安山寺的佛像。
至治二年，任命西僧為司徒（high-ranking official）。後來因為西僧生病，下詔釋放囚犯為他祈福。又賜予鈔，派遣使者前往宣德府迎接帝師。這一年，對江浙地區的僧寺田地徵稅，將有妻子的僧人強迫還俗。 [按《元史·英宗本紀》記載：至治二年春正月癸巳日，任命西僧羅藏（Luozang）為司徒。二月，西僧亦思剌蠻展普（Yisilaman Zhanpu）生病，下詔釋放一名死刑囚犯，鞭笞罪犯二十人。三月庚辰日，敕令江浙地區的僧寺田地，除了宋朝原有的永業田，以及世祖皇帝賞賜的田地之外，其餘全部徵稅。閏五月癸卯日，禁止白蓮教的佛事活動。九月辛亥日，皇帝駕臨壽安山寺，賞賜負責監工的官員每人鈔五千貫。丙寅日，西僧班吉（Banji）生病，賞賜鈔五萬貫。十一月，將江南地區有妻子的僧人強迫還俗。乙卯日，派遣西僧高主瓦（Gaozhuwa），前往宣德府迎接帝師。十二月，西僧灌頂（Guan Ding）生病，請求釋放囚犯。皇帝說：『釋放囚犯祈福，難道我會吝惜？我考慮到壞人屢次被赦免，反而會危害善良的人，有什麼福可言呢？』]
至治三年，建造佛寺，敕令用金字書寫藏經。又敕令天下各部門，命令僧人誦經十萬部。又敕令釋放囚犯放生。這一年，泰定帝即位，大興佛事。[按《元史·英宗本紀》記載：至治三年春正月壬寅日，命令太僕寺給僧人提供母馬一百匹，用來供奉世祖和仁宗的御容殿祭祀。]
【English Translation】 English version The 'Xifan Boruo Sutra' was placed in the inner Xiangdian Hall. To build the Yishou Anshan Temple, the army was employed. On the Bingzi day of the fifth month, the ** Temple in Shangdu was demolished, and the land was used to build the Imperial Preceptor's Hall. On the Dinghai day, Buddhist ceremonies were held at the Daan Pavilion. In June, a golden stupa was made in Shangdu to store the Buddha's relics. In the twelfth month of winter, the emperor's carriage went to the Xiseng Guanding Temple (Western Monk's Initiation Temple). The Imperial Preceptor Gongge Luoguluosi Jianzang Banzangbu (Gongge Luoguluosi Jianzang Banzangbu) was ordered to go to Xifan to receive the full monastic ordination (Buddhist monastic ordination). He was given 1,350 taels of gold, 4,050 taels of silver, 10,000 bolts of silk, and 500,000 strings of paper money. On the Yichou day, the Zhongrui Department was established, smelting 500,000 catties of copper to make Buddha statues for the Yishou Anshan Temple.
In the second year of Zhizhi, a Western monk was appointed as Situ (high-ranking official). Later, because the Western monk fell ill, an edict was issued to release prisoners to pray for him. More paper money was granted, and messengers were sent to Xuande Prefecture to welcome the Imperial Preceptor. In this year, taxes were levied on the monastic lands in the Jiangzhe area, and monks with wives were forced to return to secular life. [According to the 'Yuan Shi·Yingzong Benji': On the Gui Si day of the first month of spring in the second year of Zhizhi, the Western monk Luozang (Luozang) was appointed as Situ. In February, the Western monk Yisilaman Zhanpu (Yisilaman Zhanpu) fell ill, and an edict was issued to release one prisoner sentenced to death and flog twenty criminals. On the Gengchen day of the third month, an edict was issued to tax the monastic lands in the Jiangzhe area, except for the Yongye fields originally owned by the Song Dynasty and the fields granted by Emperor Shizu. On the Gui Mao day of the intercalary fifth month, the activities of the White Lotus Buddhist sect were prohibited. On the Xinhai day of the ninth month, the emperor visited the Yishou Anshan Temple and rewarded the officials in charge of supervision with 5,000 strings of paper money each. On the Bingyin day, the Western monk Banji (Banji) fell ill and was rewarded with 50,000 strings of paper money. In November, monks with wives in the Jiangnan area were forced to return to secular life. On the Yimao day, the Western monk Gaozhuwa (Gaozhuwa) was sent to Xuande Prefecture to welcome the Imperial Preceptor. In December, the Western monk Guanding (Guan Ding) fell ill and requested the release of prisoners. The emperor said, 'Releasing prisoners to pray for blessings, would I be stingy? I consider that evil people are repeatedly pardoned, but they harm good people instead. What blessings are there in that?']
In the third year of Zhizhi, Buddhist temples were built, and an edict was issued to write the Tibetan scriptures in gold. An edict was also issued to all departments in the country, ordering monks to recite 100,000 copies of scriptures. An edict was also issued to release prisoners to set animals free. In this year, Emperor Taiding ascended the throne and greatly promoted Buddhist activities. [According to the 'Yuan Shi·Yingzong Benji': On the Renyin day of the first month of spring in the third year of Zhizhi, the Taipu Temple was ordered to provide the monks with 100 mares for the ancestral hall of Emperor Shizu and Emperor Renzong.]
祀。二月癸亥朔。作上都華嚴寺八思巴帝師寺。及拜住第役軍六千二百人。丁亥敕金書藏經二部。命拜住等總之夏四月壬戌朔。敕天下諸司。命僧誦經十萬部。甲戌敕都功德使闊兒魯。至京師。釋囚大辟三十一人。杖五十七以上者六十九人。放籠禽十萬。令有司償其直。敕京師萬安慶壽聖安普慶四寺。揚子江金山寺。五臺萬聖祐國寺。作水陸佛事。七晝夜 按泰定。帝本紀。至治三年八月即位。冬十月癸亥。修佛事于大明殿。十一月車駕次於中都修佛事于昆剛殿。十二月丙子。命嶺北守邊諸王徹徹禿月修佛事。以卻寇兵。己卯命僧作佛事于大內。以厭雷。塑馬哈吃剌佛像于延春閣之徽清亭下。
泰定帝泰定元年。大作佛事。受戒于帝師。又繪帝師像。頒各行省。俾塑祀之。是歲宋本等請罷僧濫爵張圭等請罷功德使司稅僧田遣僧有妻者為民不聽 按元史泰定帝本紀。泰定元年春正月。命僧諷西番經于光天殿二月己未。修西番佛事于壽安山寺。曰星吉思吃剌。曰闊兒魯弗卜。曰水朵兒麻。曰颯間十里喃家經僧四十人。三年乃罷。甲子作佛事命僧百八人及倡優百戲導帝師游京城。癸未宣諭也里可溫。各如教具戒。三月監察御史宋本李嘉賓傳巖起言太尉司徒司空三公之職。濫假僧人。及會福殊祥二院。並辱名爵。請罷之
【現代漢語翻譯】 現代漢語譯本：二月癸亥初一，建造上都華嚴寺八思巴帝師寺，並調撥拜住第役軍六千二百人。丁亥，敕令用金書寫藏經兩部，命拜住等人總管此事。四月初一壬戌，敕令天下各部門，命僧人誦經十萬部。甲戌，敕令都功德使闊兒魯到京師，釋放囚犯，其中判死刑的三十一人，杖責五十七以上的六十九人。放生籠中鳥十萬只，令有關部門賠償其價值。敕令京師萬安慶壽聖安普慶四寺、揚子江金山寺、五臺萬聖祐國寺，舉辦水陸佛事，連續七晝夜。按照《泰定帝本紀》記載，至治三年八月即位。冬季十月癸亥，在大明殿舉行佛事。十一月，皇帝車駕到達中都，在昆剛殿舉行佛事。十二月丙子，命令嶺北守邊諸王徹徹禿月舉行佛事，以抵禦敵寇。己卯，命令僧人在大內舉行佛事，以鎮壓雷電。在延春閣的徽清亭下塑造馬哈吃剌（Mahachakra）佛像。 泰定帝泰定元年，大興佛事，在帝師處受戒，又繪製帝師像，頒發到各行省，讓他們塑造神像祭祀。這年，宋本等人請求罷免僧人濫用的爵位，張圭等人請求罷免功德使司徵收僧田的稅收，遣返有妻子的僧人為平民，但未被採納。按照《元史·泰定帝本紀》記載，泰定元年春正月，命令僧人在光天殿誦讀西番經。二月己未，在壽安山寺舉行西番佛事，包括星吉思吃剌（Singgyschakra）、闊兒魯弗卜（Khorluphurbu）、水朵兒麻（Shuidorma）、颯間十里喃家經（Sakyasrinamgyal）等，僧人四十人。三年後才停止。甲子，舉行佛事，命令一百零八名僧人以及倡優百戲引導帝師遊覽京城。癸未，向也里可溫（Arigun）宣諭，各自按照教義具戒。三月，監察御史宋本、李嘉賓、傳巖起奏說太尉、司徒、司空三公的職位，被濫授予僧人，以及會福殊祥二院，都玷辱了名爵，請求罷免他們。
【English Translation】 English version: On the first day of the second month, Guihai, the Basiba (Phagpa) Imperial Teacher's Temple of Shangdu Huayan Temple was built, and 6,200 Bai Zhu Di Yi (Bai Zhu's corvee) soldiers were assigned. On Dinghai, an edict was issued to write two copies of the Tripitaka in gold, and Bai Zhu and others were ordered to oversee the matter. On the first day of the fourth month, Renxu, an edict was issued to all departments of the empire, ordering monks to recite 100,000 copies of scriptures. On Jiaxu, an edict was issued to the Du Gongde Shi (Director of Merit Accumulation) Kuoerlu to go to the capital, releasing prisoners, including 31 sentenced to death and 69 who had received more than 57 strokes of the cane. 100,000 caged birds were released, and the relevant departments were ordered to compensate for their value. Edicts were issued to the four temples of Wan'an Qingshou Sheng'an Puqing in the capital, Jinshan Temple on the Yangtze River, and Wansheng Youguo Temple on Mount Wutai to hold water and land Buddhist ceremonies for seven days and nights. According to the 'Basic Annals of Emperor Taiding', he ascended the throne in August of the third year of Zhizhi. In the winter, on Guihai in October, Buddhist ceremonies were held in the Daming Hall. In November, the emperor's carriage arrived in Zhongdu, and Buddhist ceremonies were held in the Kungang Hall. On Bingzi in December, the princes of Lingbei guarding the border were ordered to hold Buddhist ceremonies to resist the enemy. On Jimou, monks were ordered to hold Buddhist ceremonies in the inner palace to suppress thunder and lightning. A statue of Mahachakra (Mahachakra) Buddha was sculpted under the Huiging Pavilion of Yanchun Pavilion. In the first year of Emperor Taiding's reign, grand Buddhist ceremonies were held. He received ordination from the Imperial Teacher and had portraits of the Imperial Teacher painted and distributed to the provinces to be sculpted and worshiped. In this year, Song Ben and others requested the abolition of the abused titles of monks, Zhang Gui and others requested the abolition of the tax on monastic lands collected by the Gongde Shi Si (Office of Merit Accumulation), and the return of monks with wives to the common people, but this was not heeded. According to the 'Basic Annals of Emperor Taiding' in the 'History of Yuan', in the first month of spring in the first year of Taiding, monks were ordered to chant Xifan (Tibetan) scriptures in the Guangtian Hall. On Jiwei in the second month, Xifan Buddhist ceremonies were held at Shou'an Mountain Temple, including Singgyschakra (Singgyschakra), Khorluphurbu (Khorluphurbu), Shuidorma (Shuidorma), and Sakyasrinamgyal (Sakyasrinamgyal) scriptures, with 40 monks. It was stopped after three years. On Jiazi, Buddhist ceremonies were held, and 108 monks and actors were ordered to guide the Imperial Teacher to tour the capital. On Guiwei, it was proclaimed to Arigun (Arigun) that each should take vows according to their respective teachings. In March, the supervising censors Song Ben, Li Jiabin, and Chuan Yan impeached that the positions of Grand Commandant, Minister of Education, and Minister of Works were abused and granted to monks, and that the Huifu Shuxiang and Er Yuan (Two Monasteries) both disgraced the titles and requested their dismissal.
。不報。夏四月。修佛事于壽昌殿。甲戌命咒師作佛事厭雷。六月丁卯。大幄殿成作。鎮雷坐靜佛事。辛未修黑牙蠻答哥佛事於水晶殿。癸酉帝受佛戒于帝師。秋七月丙午。以畏兀字驛西番經置長慶寺。以宦者阿亦伯為寺卿。八月辛未。繪帝師八思色像十一。頒各行省俾塑祀之。九月乙巳。昭獻元聖皇后忌日修佛事。飯僧萬萬人。冬十月丙子。命帝師作佛事于延春閣。辛丑造金寶蓋飾。以七寶。貯佛舍利 按張圭傳。泰定元年六月。車駕在上都。先是帝以災異。詔百官集議圭。乃與樞密院。御史臺。翰林集賢兩院官。極論當世得失。與左右司員外郎宋文瓚詣上都奏之。其議曰累朝斡耳朵所立。長秋承徽長寧寺。及邊鎮屯戍。別議處之。自古聖君。惟誠于治政。可以動天地感鬼神。初未嘗徼福于僧道。以厲民病國也。且以至元三十年言之。醮祠佛事之目。止百有二。大德七年。再立功德使司。積五百有餘。今年一僧其目。明年即指為例。已倍四之上矣。僧徒又復營幹近侍。買作佛事。指以算卦。欺昧奏請。增修佈施莽齋。自稱特奉。傳奉所司。不敢較問。供給恐后。況佛以清凈為本。不奔不欲。而僧徒貪慕貨利。自違其教。一事所需金銀鈔幣。不同數計。歲用鈔數千萬錠。數倍于至元間矣。凡所供物。悉為己有。佈施等
【現代漢語翻譯】 現代漢語譯本：不予上報。夏季四月，在壽昌殿舉行佛事。甲戌日，命令咒師做法事以鎮壓雷電。六月丁卯日，大幄殿建成並舉行鎮雷坐靜佛事。辛未日，在水晶殿舉行黑牙蠻答哥佛事。癸酉日，皇帝在帝師處接受佛戒。秋季七月丙午日，將用畏兀兒字（Uighur script，一種古代文字）書寫的西番經（Tibetan scriptures，指藏文佛經）安置在長慶寺，並任命宦官阿亦伯（A-yi-bo，人名）為寺卿。八月辛未日，繪製帝師八思巴（'Phags-pa，元朝帝師，也是一種文字）的畫像十一幅，頒發給各行省以便塑造神像供奉。九月乙巳日，昭獻元聖皇后（Zhao Xian Yuan Sheng Empress，謚號）忌日，舉行佛事，齋飯供養僧侶一萬萬人。冬季十月丙子日，命令帝師在延春閣做法事。辛丑日，製造用七寶裝飾的金寶蓋，用來存放佛舍利。 根據張圭（Zhang Gui，人名）的傳記記載，泰定元年六月，皇帝的車駕在上都（Shangdu，元朝的首都之一）。此前，皇帝因為災異，詔令百官集體商議，張圭於是與樞密院、御史臺、翰林集賢兩院的官員，極力論述當世的得失，並與左右司員外郎宋文瓚（Song Wenzan，人名）一同前往上都上奏。他們的議論是：歷朝歷代斡耳朵（Ordo，蒙古語，指宮帳、營帳）所設立的長秋承徽（Changqiu Chenghui，官名）、長寧寺（Changning Temple，寺廟名），以及邊鎮屯戍等問題，應該另行商議處理。自古以來的聖明君主，唯有以誠心治理政事，才可以感動天地、感化鬼神，從來沒有向僧侶道士祈求福報，以至於損害百姓、危害國家。而且以至元三十年（Zhiyuan 30th year，年份）來說，醮祠佛事的名目，只有一百零二項。大德七年（Dade 7th year，年份），再次設立功德使司，累計有五百多項。今年允許一個僧侶做的事情，明年就援引為例。已經比原來增加了四倍以上了。僧徒又去營求近侍，買來做法事的機會，用算卦等手段，欺騙皇帝奏請。增加修建佈施莽齋（Mangzhai，一種齋飯），自稱是特別奉旨。傳奉所司，不敢仔細詢問，供給唯恐落後。況且佛以清凈為本，不貪不欲，而僧徒貪圖貨利，自己違背了佛教的教義。一件事情所需要的金銀鈔幣，數額不同，每年花費的鈔數達到數千萬錠，比至元年間增加了數倍。凡是所提供的物品，全部歸自己所有，佈施等等。
【English Translation】 English version: Not reported. In the fourth month of summer, Buddhist ceremonies were held at the Shouchang Hall (Shouchang Hall, a palace hall). On the day of Jiaxu, sorcerers were ordered to perform Buddhist ceremonies to suppress thunder. On the day of Dingmao in the sixth month, the Dawo Hall (Dawo Hall, a palace hall) was completed, and Buddhist ceremonies for suppressing thunder and meditation were held. On the day of Xinwei, the Black Tooth Mandage (Black Tooth Mandage, a Buddhist deity) Buddhist ceremony was held at the Crystal Hall (Crystal Hall, a palace hall). On the day of Guiyou, the emperor received Buddhist precepts from the Imperial Preceptor. On the day of Bingwu in the seventh month of autumn, the Xifan scriptures (Tibetan scriptures) written in Uyghur script (Uighur script, an ancient script) were placed in the Changqing Temple (Changqing Temple, a temple), and the eunuch A-yi-bo (A-yi-bo, a person's name) was appointed as the temple minister. On the day of Xinwei in the eighth month, eleven portraits of the Imperial Preceptor 'Phags-pa ('Phags-pa, Imperial Preceptor of the Yuan Dynasty, also a script) were painted and distributed to various provinces for the purpose of sculpting statues for worship. On the day of Yisi in the ninth month, Buddhist ceremonies were held on the anniversary of the death of Empress Zhao Xian Yuan Sheng (Zhao Xian Yuan Sheng Empress, posthumous title), and meals were offered to ten million monks. On the day of Bingzi in the tenth month of winter, the Imperial Preceptor was ordered to perform Buddhist ceremonies at the Yanchun Pavilion (Yanchun Pavilion, a pavilion). On the day of Xinchou, a golden treasure canopy decorated with seven treasures was made to store the Buddha's relics. According to the biography of Zhang Gui (Zhang Gui, a person's name), in the sixth month of the first year of the Taiding era, the emperor's carriage was in Shangdu (Shangdu, one of the capitals of the Yuan Dynasty). Previously, due to disasters, the emperor ordered all officials to discuss collectively. Zhang Gui, together with officials from the Privy Council, the Censorate, and the Hanlin and Jixian Academies, strongly argued about the gains and losses of the current era, and went to Shangdu with Song Wenzan (Song Wenzan, a person's name), a member of the left and right divisions, to report. Their argument was: The Changqiu Chenghui (Changqiu Chenghui, an official title) and Changning Temple (Changning Temple, a temple name) established by the Ordo (Ordo, Mongolian for palace tent, camp tent) of previous dynasties, as well as the garrisoning of border towns, should be discussed and dealt with separately. Since ancient times, wise monarchs have only been able to move heaven and earth and influence ghosts and gods by sincerely governing affairs, and have never sought blessings from monks and Taoists, to the detriment of the people and the harm of the country. Moreover, taking the thirtieth year of Zhiyuan (Zhiyuan 30th year, a year) as an example, there were only one hundred and two items for Jiao sacrifices and Buddhist ceremonies. In the seventh year of Dade (Dade 7th year, a year), the Merit and Virtue Envoy Office was re-established, with a cumulative total of more than five hundred items. What is allowed for a monk this year will be cited as an example next year. It has increased more than four times. Monks also seek out close attendants and buy opportunities to perform Buddhist ceremonies, using methods such as fortune-telling to deceive the emperor into making requests. Increasing the construction of almsgiving Mangzhai (Mangzhai, a kind of vegetarian meal), claiming to be specially ordered. The departments in charge did not dare to inquire carefully, and were afraid of falling behind in providing supplies. Moreover, Buddha takes purity as its foundation, without greed or desire, but monks covet goods and profits, violating the teachings of Buddhism themselves. The amount of gold, silver, and banknotes required for one thing varies, and the number of banknotes spent each year reaches tens of millions of ingots, several times more than during the Zhiyuan era. All the items provided are owned by themselves, almsgiving, etc.
鈔。復出其外。生民脂膏縱其所欲。取以自利。畜養妻子。彼既行不修潔。適足褻慢天神。何以要福。比年佛事愈繁。累朝享國不永。致災愈速。事無應驗。斷可知矣。臣等議宜罷功德使司。其在至元三十年以前。及累朝忌日醮祠佛事名目。止令宣政院主領修舉。余悉減罷。近侍之屬。並不得巧計壇奏。妄增名目。若有特奉傳奉從中書。復奏乃行。
泰定二年。詔僧寺續置田與民均役。罷西僧修佛事。及金書藏經。是歲帝與皇后。俱受佛戒于帝師。濮州鄄城縣。請徒堯冢上佛寺。御史乞更正僧人給驛法。俱不報 按元史泰定帝本紀。泰定二年正月。中書省臣言。江南民貧僧富。諸寺觀田土。非宋舊置。並累朝所賜者。請仍舊制。與民均役。從之。二月己亥。命西僧作燒壇佛事于延華閣。四月丁酉。濮州鄄城縣言。城西堯冢上有佛寺。請徙之。不報。七月癸亥。修大乾元寺。庚午以國用不足。罷書金字藏經。壬申御史臺臣言。西僧修佛事。所費不貲。於國無益。宜除罷。從之。冬十月乙未。皇后亦憐真八剌。受佛戒于帝師。丁巳幸大承華普慶寺。祀昭獻元聖皇后于影堂。賜僧鈔千錠。十二月乙酉。帝復受佛戒于帝師 按帝師八思巴傳。泰定二年。西臺御史李昌言。嘗經平涼府靜會定西等州。見西番僧佩金字圓符絡
【現代漢語翻譯】 現代漢語譯本：他們變本加厲地搜刮民脂民膏，放縱自己的慾望，用這些錢來滿足私慾，供養妻兒。他們行為不端，褻瀆神靈，又怎麼能祈求到幸福呢？近年來，佛事活動越來越頻繁，但歷代統治者享國都不長久，災禍反而來得更快。這些事情沒有應驗，可以斷定佛事是無用的。臣等建議裁撤功德使司。對於至元三十年（1293年）以前，以及歷代皇帝忌日的祭祀佛事，只由宣政院主管辦理，其餘全部裁減。近侍之臣，不得巧立名目，妄自增加佛事專案。如有特殊情況，必須由中書省復奏才能施行。 泰定二年，皇帝下詔僧寺新置的田地要和百姓一樣承擔徭役，停止西僧（指來自西方的僧侶）的佛事活動，以及用金字書寫藏經。這年，皇帝和皇后都在帝師（指八思巴，'Phags-pa）那裡受了佛戒。濮州（今山東鄄城縣）鄄城縣請求遷移堯冢上的佛寺，御史請求更改僧人驛站供給的規定，都沒有得到批準。按《元史·泰定帝本紀》記載，泰定二年正月，中書省的官員上奏說，江南百姓貧困，僧人富有，各寺廟觀的田地，不是宋朝舊有的，都是歷代皇帝賞賜的，請求恢復舊制，與百姓一樣承擔徭役。皇帝同意了。二月己亥日，命令西僧在延華閣舉行燒壇佛事。四月丁酉日，濮州鄄城縣上奏說，城西堯冢上有佛寺，請求遷移，沒有得到批準。七月癸亥日，修建大乾元寺。庚午日，因為國家財政不足，停止用金字書寫藏經。壬申日，御史臺的官員上奏說，西僧的佛事活動，花費巨大，對國家沒有益處，應該裁撤。皇帝同意了。冬十月乙未日，皇后亦憐真八剌（Irene Bal），也在帝師那裡受了佛戒。丁巳日，皇帝駕臨大承華普慶寺，在影堂祭祀昭獻元聖皇后，賞賜僧人鈔一千錠。十二月乙酉日，皇帝再次在帝師那裡受了佛戒。按《帝師八思巴傳》記載，泰定二年，西臺御史李昌說，他曾經經過平涼府（今甘肅平涼）、靜會（今甘肅會寧）、定西（今甘肅定西）等州，看到西番僧（指來自西藏的僧侶）佩戴金字圓符絡。
【English Translation】 English version: They further exploited the people's wealth, indulging their desires and using it for personal gain, supporting their wives and children. Their conduct was improper, and they desecrated the gods. How could they expect to receive blessings? In recent years, Buddhist activities have become increasingly frequent, but the rulers of successive dynasties have not enjoyed long reigns, and disasters have come even faster. These things have not been verified, and it can be concluded that Buddhist activities are useless. Your ministers suggest abolishing the Office of Meritorious Deeds. For the memorial services for the deceased emperors before the thirtieth year of Zhiyuan (1293), and the ancestral sacrifices of previous dynasties, only the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) should be responsible for handling them, and all others should be reduced or abolished. Attendants and eunuchs should not invent pretexts or arbitrarily increase the number of Buddhist activities. If there are special circumstances, it must be reported to the Central Secretariat (Zhongshu Sheng) for approval before implementation. In the second year of Taiding, the emperor issued an edict that newly acquired land by monasteries should be subject to the same corvée labor as the common people, and that the Buddhist activities of Western monks (referring to monks from the West) and the writing of scriptures in gold letters should be stopped. In this year, both the emperor and the empress received Buddhist precepts from the Imperial Preceptor ('Phags-pa). The county of Juancheng in Puzhou (present-day Juancheng County, Shandong Province) requested to move the Buddhist temple on the tomb of Yao, and the censor requested to change the regulations for the supply of post stations to monks, but neither was approved. According to the 'Yuan Shi·Taiding Emperor Benji', in the first month of the second year of Taiding, officials of the Central Secretariat reported that the people of Jiangnan were poor and the monks were rich, and that the land of the temples and monasteries was not the old land of the Song Dynasty, but was bestowed by the emperors of previous dynasties. They requested that the old system be restored, and that they should bear the same corvée labor as the common people. The emperor agreed. On the day of Ji Hai in the second month, he ordered Western monks to perform burning altar Buddhist activities in Yanhua Pavilion. On the day of Ding You in the fourth month, Juancheng County in Puzhou reported that there was a Buddhist temple on the tomb of Yao in the west of the city, and requested to move it, but it was not approved. On the day of Gui Hai in the seventh month, the Da Qianyuan Temple was built. On the day of Geng Wu, because of insufficient national finances, the writing of scriptures in gold letters was stopped. On the day of Ren Shen, officials of the Censorate reported that the Buddhist activities of Western monks cost a lot of money and were of no benefit to the country, and should be abolished. The emperor agreed. On the day of Yi Wei in the tenth month of winter, Empress Irene Bal also received Buddhist precepts from the Imperial Preceptor. On the day of Ding Si, the emperor visited the Da Chenghua Puqing Temple and sacrificed to Empress Zhaoxian Yuansheng in the shadow hall, and rewarded the monks with 1,000 ingots of paper money. On the day of Yi You in the twelfth month, the emperor again received Buddhist precepts from the Imperial Preceptor. According to the 'Biography of the Imperial Preceptor 'Phags-pa', in the second year of Taiding, Li Chang, the censor of the Western Platform, said that he had passed through Pingliang Prefecture (present-day Pingliang, Gansu), Jinghui (present-day Huining, Gansu), Dingxi (present-day Dingxi, Gansu) and other states, and saw Western monks (referring to monks from Tibet) wearing round amulets with gold letters.
繹道途。馳騎累百。傳舍至不能容。則假館民舍。因迫逐男子姦污女婦。奉元一路。自正月至七月往返者。百八十五次用馬至八百四十餘匹。較之諸王行省之使。十多六七。驛戶無所控訴。臺察莫得誰何。且國家之制圓符。本為邊防警報之虞。僧人何事而輒佩之。乞更正僧人給驛法。且令臺憲得以糾察。不報。
奉定三年。大修佛事。建寺書經鑄銅佛像。以帝師兄尚公主錫王爵。賜帝師金銀鈔幣以萬計。又賜諸寺鈔及土田 按元史泰定帝本紀。泰定三年春二月乙未。修佛事厭雷于崇天門。丙申建顯宗神御殿于慮師寺。賜額曰大天源延壽寺。敕以金書西番字藏緣。甲戌建殊祥寺於五臺山。賜田三百頃。三月甲子。命功德使司簡。歲修佛事。一百二十七。遣僧修佛事于臨洮鳳翔星吉兒宗山等處。五月乙巳。修鎮雷佛事三十一所。乙卯以帝師兄鎖南藏卜。領西番三道宣慰司事。尚公主。錫王爵。秋七月壬子。皇后受牙蠻答哥戒於水精殿。甲寅幸大乾元寺。敕鑄五方佛銅像九月辛亥。命帝師還京。修灑凈佛事于大明興聖隆福三宮。冬十月壬午帝師以疾還撤思加之地。賜金銀鈔幣萬計。敕中書省。遣官從行備供億。賜大天源延聖寺鈔二萬錠。吉安臨江二路田千頃。中書省臣言養給軍民必藉地利。世祖建大宣文弘教等寺。賜
【現代漢語翻譯】 現代漢語譯本： 開闢道路。騎兵奔馳往來數百次。驛站甚至容納不下，就借宿在百姓家中。趁機逼迫男子，姦污婦女。奉元一路，從正月到七月往返一百八十五次，用馬八百四十多匹。比諸王和行省的使者，多出六七倍。驛站的百姓無處申訴，御史臺和監察御史也無可奈何。而且國家的制度，圓符（一種通行憑證），本來是爲了邊防警報的需要。僧人有什麼事竟然佩戴它？請求更正僧人使用驛站的規定，並且讓御史臺和監察御史能夠糾察此事。沒有得到批準。
泰定三年，大規模地興辦佛事，建造寺廟，書寫佛經，鑄造銅佛像。因為帝師的哥哥尚公主，授予王爵。賜給帝師金銀鈔幣數以萬計。又賜給各寺廟鈔和土地。根據《元史·泰定帝本紀》記載，泰定三年春二月乙未，在崇天門興辦佛事以鎮壓雷電。丙申在慮師寺建造顯宗神御殿，賜額為大天源延壽寺。敕令用金書寫西番字（藏文）的藏經。甲戌在五臺山建造殊祥寺，賜田三百頃。三月甲子，命令功德使司簡化每年興辦的佛事，一百二十七件。派遣僧人在臨洮、鳳翔、星吉兒宗山等地興辦佛事。五月乙巳，興辦鎮壓雷電的佛事三十一處。乙卯，讓帝師的哥哥鎖南藏卜（Sonam Gyaltsen）管理西番三道宣慰司事。尚公主，授予王爵。秋七月壬子，皇后在水精殿接受牙蠻答哥（戒律名稱）戒。甲寅，到大乾元寺。敕令鑄造五方佛銅像。九月辛亥，命令帝師回京。在大明、興聖、隆福三宮興辦灑凈佛事。冬十月壬午，帝師因為生病返回撤思加（地方名）。賜給金銀鈔幣數以萬計。敕令中書省，派遣官員跟隨，準備供應。賜給大天源延聖寺鈔二萬錠，吉安、臨江二路田千頃。中書省的官員說，養活軍民必須依靠土地的利益。世祖建造大宣文弘教等寺，賜予...
【English Translation】 English version: They opened up roads. Cavalrymen galloped back and forth hundreds of times. The relay stations were so full that they couldn't accommodate everyone, so they lodged in the homes of ordinary people. They took the opportunity to coerce men and rape women. On the Fengyuan route alone, there were 185 round trips from the first to the seventh month, using more than 840 horses. This was six or seven times more than the messengers of the princes and provincial governments. The people at the relay stations had nowhere to complain, and the Censorate and investigating censors could do nothing about it. Moreover, the state's system of 'yuanfu' (a type of pass) was originally intended for border defense alerts. What business did monks have wearing them? I request that the regulations for monks using relay stations be corrected, and that the Censorate and investigating censors be allowed to investigate this matter. This request was not approved.
In the third year of Taiding (Emperor Taiding's reign), Buddhist affairs were carried out on a large scale, temples were built, scriptures were written, and bronze Buddha statues were cast. Because the Emperor's preceptor's brother married a princess, he was granted the title of prince. The Emperor's preceptor was given tens of thousands of gold, silver, and paper money. Paper money and land were also given to various temples. According to the 'Veritable Records of Emperor Taiding of the Yuan Dynasty,' in the second month of spring in the third year of Taiding, on the day of Yiwei, Buddhist affairs were carried out at Chongtian Gate to suppress thunder. On the day of Bingshen, the Xianzong Divine Shrine Hall was built at Lushi Temple, and it was given the name 'Great Tianyuan Yanshou Temple.' An edict was issued to write the Tibetan scriptures in gold Tibetan script. On the day of Jiaxu, Shuxiang Temple was built on Mount Wutai, and 300 qing (a unit of land measurement) of land were granted. In the third month, on the day of Jiazi, the Merit Envoy Department was ordered to simplify the annual Buddhist affairs to 127 items. Monks were sent to carry out Buddhist affairs in Lintao, Fengxiang, Xingjierzong Mountain, and other places. In the fifth month, on the day of Yisi, 31 places were established for Buddhist affairs to suppress thunder. On the day of Yimao, Sonam Gyaltsen (Suo Nan Zang Bu), the Emperor's preceptor's brother, was put in charge of the Pacification Commissioner's Office of the Three Tibetan Routes. He married a princess and was granted the title of prince. In the seventh month of autumn, on the day of Renzi, the Empress received the Yamanadaga (a type of precept) precepts at the Crystal Palace. On the day of Jia Yin, she went to the Da Qianyuan Temple. An edict was issued to cast bronze statues of the Five Buddhas. In the ninth month, on the day of Xinhai, the Emperor's preceptor was ordered to return to the capital. Purifying Buddhist ceremonies were held at the Daming, Xingsheng, and Longfu Palaces. In the tenth month of winter, on the day of Renwu, the Emperor's preceptor returned to Chesca (a place name) due to illness. He was given tens of thousands of gold, silver, and paper money. The Central Secretariat was ordered to send officials to accompany him and prepare supplies. The Great Tianyuan Yansheng Temple was given 20,000 ingots of paper money and 1,000 qing of land in the Ji'an and Linjiang routes. The officials of the Central Secretariat said that supporting the military and civilians must rely on the benefits of the land. Emperor Shizu built the Da Xuanwen Hongjiao Temple and other temples, and granted...
永業。當時已號虛費。而成宗復構天壽萬寧寺。較之世祖。用增倍半。若武宗之崇恩福元仁。宗之承華普慶。租榷所入。益又甚焉。英宗鑿山開寺。損兵傷農。而卒無益。夫土地祖宗所有。子孫當共惜之。臣恐茲后藉為口實。妄興工役。徼福利以逞私慾。惟陛下察之。帝嘉納焉。十一月癸卯中書省臣言。西僧每假元辰。疏釋重囚。有乖政典。請罷之。有旨。自今當釋者。敕宗正府審覆。以皇子小薛夜啼。命帝師修佛事。釋重囚三人。置大承華普慶寺總管府。罷規運提點所 按帝師八思巴傳。元起朔方。固已崇尚釋教。及得西域。世祖以其地廣而險。遠民獷而好鬥。思有以因其俗而柔其人。乃郡縣土番之地。設官分職而領之於帝師。乃立宣政院。其為使位居第二者。必以僧為之。出帝師所辟舉。而總其政于內外者。師臣以下。亦必僧俗並用。而軍民通攝於是帝師之命。與詔敕並行于西土。百年之間。朝廷所以敬禮而尊信之者。無所不用其至。雖帝后妃主。皆因受戒。而為之膜拜。正衙朝會。百官班列。而帝師亦或專席于坐隅。且每帝即位之始。降詔褒護。必敕章佩監絡珠為字以賜。蓋其重之如此。其未至而迎之。則中書大臣。馳驛累百騎以往。所過供億送迎。比至京師。則敕大府。假法駕半仗。以為前導。詔省臺院官以
【現代漢語翻譯】 現代漢語譯本 永業（指可以永久經營的產業）。當時已經耗費很多了。而成宗又建造天壽萬寧寺，相比世祖（忽必烈），花費增加了一倍還多。至於武宗的崇恩福元仁寺，仁宗的承華普慶寺，通過徵收田租和商稅獲得的收入，投入更多。英宗開鑿山石建造寺廟，損害了士兵和農民的利益，最終也沒有什麼好處。土地是祖先留下的，子孫後代應當共同珍惜。我擔心今後有人藉此為借口，隨意興建工程，以求取福利來滿足私慾，希望陛下明察。皇帝讚賞並採納了他的建議。 十一月癸卯日，中書省的官員上奏說，西域僧人經常借口皇帝的誕辰，擅自釋放重刑犯，這不符合國家的法典，請求廢除這種做法。皇帝下旨說，今後凡是應當釋放的囚犯，要由宗正府審覈複查。因為皇子小薛夜裡啼哭，皇帝命令帝師（指八思巴）舉行佛事，釋放了三名重刑犯，設定了大承華普慶寺總管府，廢除了規運提點所。 根據《帝師八思巴傳》記載，元朝興起于北方，本來就崇尚佛教。等到佔領了西域，世祖認為那裡地域廣闊而險峻，當地人民粗獷而好鬥，所以想用適合當地風俗的方法來安撫他們。於是將吐蕃地區設定為郡縣，設定官職來管理，並由帝師來統領。於是設立了宣政院，其中擔任使位，地位排在第二位的人，必須由僧人擔任，由帝師推薦，總管內外事務的人，師臣以下，也必須僧俗官員並用，軍政民政都歸其管轄。因此帝師的命令，與皇帝的詔書並行于西域。一百年間，朝廷對帝師的敬重和信任，無所不用其極。即使是皇帝、皇后、妃子、公主，都要因為受戒而向他膜拜。在正式的朝會上，百官排列，而帝師也可以專設座位在角落。而且每當皇帝即位之初，都會下詔褒獎保護帝師，一定會用織有文字的章佩和監絡珠來賞賜。可見朝廷對他的重視程度。在帝師還未到達京城時，就派遣中書大臣，騎著驛馬，率領數百騎前往迎接。所經過的地方，供給和護送的規格都很高。等到到達京師，就命令大府，使用一半的皇帝儀仗隊，作為前導，詔令省臺院的官員...
【English Translation】 English version Yongye (referring to industries that can be operated permanently). At that time, it had already cost a lot. Emperor Chengzong then constructed the Ten Thousand Longevity and Tranquility Temple, which cost more than double that of Emperor Shizu (Kublai Khan). As for the Chong'en Fuyuanren Temple of Emperor Wuzong and the Chenghua Puqing Temple of Emperor Renzong, the income from land rent and commercial taxes was invested even more. Emperor Yingzong carved mountains to build temples, harming the interests of soldiers and farmers, and ultimately to no avail. The land belongs to the ancestors, and future generations should cherish it together. I am afraid that in the future, someone will use this as an excuse to arbitrarily build projects, seeking benefits to satisfy their selfish desires. I hope Your Majesty will observe this clearly. The emperor appreciated and adopted his suggestion. On the day of Gui-Mao in November, officials of the Central Secretariat memorialized that Western monks often used the pretext of the emperor's birthday to arbitrarily release serious criminals, which is not in accordance with the national code, and requested that this practice be abolished. The emperor issued an edict saying that from now on, all prisoners who should be released should be reviewed and verified by the Court of the Imperial Clan. Because the imperial son Xiao Xue cried at night, the emperor ordered the Imperial Preceptor (referring to 'Phags-pa) to hold Buddhist ceremonies, released three serious criminals, established the General Administration Office of the Great Chenghua Puqing Temple, and abolished the Guiyun Tidiansuo. According to the biography of Imperial Preceptor 'Phags-pa, the Yuan Dynasty rose in the north and originally revered Buddhism. When they occupied the Western Regions, Emperor Shizu believed that the area was vast and dangerous, and the local people were rough and combative, so he wanted to use methods suitable for local customs to appease them. Therefore, the Tibetan area was set up as a prefecture and county, and officials were appointed to manage it, and it was led by the Imperial Preceptor. Therefore, the Xuanzheng Yuan (the Bureau of Buddhist and Tibetan Affairs) was established, and the person who held the position of envoy, ranking second in status, must be a monk, recommended by the Imperial Preceptor, and the person in charge of internal and external affairs, below the rank of teacher and minister, must also use both monks and secular officials, and military and civil affairs were under their jurisdiction. Therefore, the orders of the Imperial Preceptor and the emperor's edicts ran parallel in the Western Regions. For a hundred years, the court's respect and trust for the Imperial Preceptor was unparalleled. Even the emperor, empress, concubines, and princesses had to bow down to him because of receiving precepts. At formal court meetings, officials were lined up, and the Imperial Preceptor could also have a special seat in the corner. Moreover, whenever the emperor ascended the throne, he would issue an edict to commend and protect the Imperial Preceptor, and would definitely reward him with woven badges and supervisory beads with words on them. It can be seen how much the court valued him. When the Imperial Preceptor had not yet arrived in the capital, he sent ministers of the Central Secretariat, riding post horses, leading hundreds of riders to meet him. The specifications for supply and escort along the way were very high. When he arrived in the capital, he ordered the Great Mansion to use half of the emperor's honor guard as a guide, and ordered officials from the provincial and court offices...
及百司庶府。並服銀鼠質孫。用每歲二月八日迎佛威儀往迓。且命禮部尚書郎中。專督迎接。及其卒而歸葬舍利。又命百官。出郭祭餞。大德九年。專遣平章政事鐵木兒。乘傳護送。賻金五百兩。銀千兩。幣帛萬匹。鈔三千錠。皇慶二年。加至賻金五千兩。銀一萬五千兩。錦綺雜彩。共一萬七千匹。雖其昆弟子姓之往來。有司亦供億無乏。泰定間。以帝師弟公哥亦思監將至。詔中書持羊酒郊勞。而其兄瑣南藏卜遂尚公主封白蘭王。賜金印。給圓符。其弟子之號司空司徒國公。佩金玉印章者。前後相望。為其徒者。怙勢恣睢。日新月盛。氣𦦨熏灼。延於四方。為害不可勝言。
泰定四年。皇子受佛戒于智果寺。以西僧為帝師。賜玉印 按元史泰定帝本紀。泰定四年春正月庚申。皇子允丹藏卜。受佛戒于智果寺。二月帝師參馬亦思吉思卜長出亦思宅卜卒。命塔失鐵木兒紐澤。監修佛事。三月命西僧作止風佛事。夏四月甲午。以西僧公哥列思巴沖納思監藏班藏卜為帝師。賜玉印。仍詔諭天下僧。冬十月癸卯。命帝師作佛事于大天源延聖。
致和元年。作佛事。帝受佛戒于帝師 按元史泰定帝本紀。致和元年春正月。命帝師修佛事于禁中。三月乙卯。帝御興聖殿。受無量壽佛戒于帝師。庚辰命僧千人。修佛事于鎮
【現代漢語翻譯】 現代漢語譯本：以及各部門的官員。都穿著銀鼠皮質的質孫服（一種元代官服）。每年二月八日，用盛大的儀式迎接佛像。並且命令禮部尚書郎中，專門督辦迎接事宜。他們去世后，歸葬舍利時，又命令百官到城外祭奠送行。大德九年，專門派遣平章政事鐵木兒，乘坐驛站的馬車護送，贈送黃金五百兩，白銀一千兩，絲綢一萬匹，紙幣三千錠。皇慶二年，增加到贈送黃金五千兩，白銀一萬五千兩，錦緞綵綢等共一萬七千匹。即使是他們的昆弟弟子前來，有關部門也供給豐厚，沒有缺乏。泰定年間，因為帝師的弟弟公哥亦思監（職稱）將要到來，皇帝下詔中書省官員拿著羊和酒到郊外慰勞。而他的哥哥瑣南藏卜（人名）於是娶了公主，被封為白蘭王，賜予金印，頒給圓符（一種通行證）。他的弟子們，稱號有司空、司徒、國公等，佩戴金玉印章的人，前後相望。作為他們門徒的人，依仗權勢，恣意妄為，日益猖獗，氣焰熏天，蔓延到四方，造成的危害無法用言語形容。
泰定四年，皇子在智果寺接受佛戒，以西僧為帝師，賜予玉印。*按《元史·泰定帝本紀》記載：泰定四年春正月庚申，皇子允丹藏卜（人名）在智果寺接受佛戒。二月，帝師參馬亦思吉思卜長出亦思宅卜（人名）去世，命令塔失鐵木兒紐澤（人名）監修佛事。三月，命令西僧做法事以停止風災。夏四月甲午，以西僧公哥列思巴沖納思監藏班藏卜（人名）為帝師，賜予玉印，並詔諭天下僧人。冬十月癸卯，命令帝師在大天源延聖寺做法事。
致和元年，舉行佛事，皇帝在帝師處接受佛戒。*按《元史·泰定帝本紀》記載：致和元年春正月，命令帝師在禁中修佛事。三月乙卯，皇帝在興聖殿，在帝師處接受無量壽佛戒。庚辰，命令一千名僧人在鎮
【English Translation】 English version: And all the officials of various departments. They all wore 'zhisun' robes (a type of official robe in the Yuan Dynasty) made of silver rat fur. Every year on the eighth day of the second month, they would solemnly welcome the Buddha's image. Furthermore, the Emperor ordered the 'Shangshu Langzhong' (a title) of the Ministry of Rites to be in charge of the welcoming ceremonies. When they passed away and their 'sharira' (relics) were buried, the Emperor also ordered all officials to hold memorial ceremonies outside the city. In the ninth year of the Dade reign, he specially sent 'Pingzhang Zhengshi' Temuer (a person's name) to escort them by express carriage, bestowing five hundred taels of gold, one thousand taels of silver, ten thousand bolts of silk, and three thousand ingots of paper money. In the second year of the Huangqing reign, the bestowments were increased to five thousand taels of gold, fifteen thousand taels of silver, and a total of seventeen thousand bolts of brocade and colored silk. Even when their brothers and disciples came, the relevant departments provided generously without any lack. During the Taiding reign, because the Emperor's preceptor's younger brother, Gongge Yisi Jian (a title), was about to arrive, the Emperor issued an edict ordering officials of the Central Secretariat to go to the suburbs with sheep and wine to comfort him. And his elder brother, Suonan Zangbu (a person's name), then married a princess, was granted the title of King of Bailan, given a golden seal, and issued a 'yuanfu' (a type of pass). His disciples, with titles such as 'Sikong', 'Situ', and 'Gong', and those wearing gold and jade seals, appeared one after another. Those who were their followers, relying on their power, acted recklessly and arbitrarily, becoming increasingly rampant, their arrogance reaching the sky, spreading in all directions, and the harm they caused was beyond words.
In the fourth year of the Taiding reign, the imperial prince received Buddhist precepts at Zhiguo Temple, and a Western monk was appointed as the Emperor's preceptor, and was granted a jade seal. *According to the 'Yuan Shi·Taiding Emperor's Annals': In the 'gengshen' day of the first month of spring in the fourth year of the Taiding reign, the imperial prince Yundan Zangbu (a person's name) received Buddhist precepts at Zhiguo Temple. In the second month, the Emperor's preceptor Canma Yisijisibu Changchu Yisizhaibu (a person's name) passed away, and Tashitiemuer Niuze (a person's name) was ordered to supervise the Buddhist affairs. In the third month, Western monks were ordered to perform rituals to stop wind disasters. In the 'jiawu' day of the fourth month of summer, the Western monk Gongge Liesiba Chongnasi Jianzang Banzangbu (a person's name) was appointed as the Emperor's preceptor, and was granted a jade seal, and an edict was issued to all monks in the land. In the 'guimao' day of the tenth month of winter, the Emperor ordered the preceptor to perform rituals at the Datianyuan Yansheng Temple.
In the first year of the Zhihe reign, Buddhist rituals were held, and the Emperor received Buddhist precepts from the Emperor's preceptor. *According to the 'Yuan Shi·Taiding Emperor's Annals': In the first month of spring in the first year of the Zhihe reign, the Emperor ordered the preceptor to perform Buddhist rituals in the forbidden palace. In the 'yimao' day of the third month, the Emperor went to the Xingsheng Hall and received the precepts of Amitayus Buddha from the Emperor's preceptor. In the 'gengchen' day, one thousand monks were ordered to perform Buddhist rituals at Zhen
國寺。丙戌詔帝師。命僧修佛事于鹽官州。仍造浮屠二百一十六。以厭海溢。
文宗天曆元年。大作佛寺 按元史文宗本紀。天曆元年秋九月。命高昌僧。作佛事于延春閣。又命也里可溫。于顯懿莊聖皇后神御殿。作佛事。冬十月己丑朔。命西僧作佛事。十一月辛未。遣西僧作佛事于興和新內。戊寅作佛事於五臺寺。十二月丙午。幸大崇恩福元寺。謁武宗神御殿。分命諸僧。于大明殿延春閣興聖宮隆福宮萬歲山。作佛寺。又命西僧百人。作佛事于徽猷閣。七日。
天曆二年。建佛寺置總管府。及營繕提點。總其工役。並給以永業。又大作佛事。受佛戒于帝師。給金銀鈔幣。送故帝師舍利還其國。免僧尼一切徭役 按元史文宗本紀。天曆二年。春正月丙寅。帝幸大崇恩福元寺。己巳賜內外軍士四萬二千二百七十人。鈔各一錠。作佛事。中書省臣言。佛事歲費。以今較舊增多。金千一百五十兩。銀六千二百兩。鈔五萬六千二百錠。幣帛三萬四千餘匹。請悉減汰。從之。二月建游皇城佛事。三月己巳。命改集慶潛邸。建大龍翔集慶寺。夏四月丁酉。給鈔萬錠。為集慶大龍翔寺。置永業。河南廉訪司言。河南府路。以兵旱民饑。乞括江淮僧道餘糧以賑。從之。五月以儲慶司所貯金三千錠。銀百錠。建大承天護聖寺
【現代漢語翻譯】 現代漢語譯本 國寺。丙戌年，皇帝下詔給帝師（指元朝統治者尊崇的佛教領袖），命令僧人在鹽官州舉行佛事（佛教儀式），並建造二百一十六座浮屠（佛塔），用來鎮壓海潮氾濫。
文宗天曆元年，大興土木建造佛寺。*按《元史·文宗本紀》記載，天曆元年秋九月，命令高昌僧人在延春閣舉行佛事；又命令也里可溫在顯懿莊聖皇后神御殿舉行佛事。冬季十月初一，命令西僧（來自西方的僧侶）舉行佛事。十一月辛未日，派遣西僧在新落成的興和宮內舉行佛事。戊寅日，在五臺寺舉行佛事。十二月丙午日，皇帝駕臨大崇恩福元寺，祭拜武宗神御殿，並分別命令眾僧在大明殿、延春閣、興聖宮、隆福宮、萬歲山等地舉行佛事。又命令一百名西僧在徽猷閣舉行佛事，為期七天。
天曆二年，建立佛寺，設定總管府和營繕提點（負責工程的官員），總管工程事務，並給予永業田（可以永久擁有的田地）。又大規模舉行佛事，向帝師受佛戒，並給予金銀鈔幣，護送已故帝師的舍利返回他的國家，免除僧尼的一切徭役。*按《元史·文宗本紀》記載，天曆二年春正月丙寅日，皇帝駕臨大崇恩福元寺。己巳日，賞賜內外軍士四萬二千二百七十人，每人鈔一錠，用作佛事費用。中書省官員上奏說，佛事每年的花費，與過去相比增加了很多，金一千一百五十兩，銀六千二百兩，鈔五萬六千二百錠，幣帛三萬四千多匹，請求全部削減。皇帝同意了。二月，舉辦游皇城佛事。三月己巳日，命令將集慶潛邸（皇帝登基前的住所）改建為大龍翔集慶寺。夏四月丁酉日，撥給鈔一萬錠，作為集慶大龍翔寺的永業田。河南廉訪司上奏說，河南府路因為兵災和旱災，百姓飢餓，請求徵收江淮僧道的剩餘糧食來賑濟災民。皇帝同意了。五月，用儲慶司所儲存的金三千錠，銀一百錠，建造大承天護聖寺。
【English Translation】 English version Guo Temple. In the year of Bingxu, the emperor issued an edict to the Dishī (Imperial Preceptor, a title given to high-ranking Buddhist monks by Yuan rulers), ordering monks to perform Buddhist ceremonies in Yanguan Prefecture and to build two hundred and sixteen stupas (Buddhist towers) to suppress the sea surge.
In the first year of the Tianli era of Emperor Wenzong, many Buddhist temples were built. *According to the 'Veritable Records of Emperor Wenzong of Yuan,' in the ninth month of autumn in the first year of the Tianli era, Gaochang monks were ordered to perform Buddhist ceremonies in the Yanchun Pavilion. Also, Yelike Wen was ordered to perform Buddhist ceremonies in the Shenyu Hall of the Xianyi Zhuang Sheng Empress. On the first day of the tenth month in winter, Western monks (monks from the West) were ordered to perform Buddhist ceremonies. On the Xinwei day of the eleventh month, Western monks were sent to perform Buddhist ceremonies in the newly built Xinghe Palace. On the Wuyin day, Buddhist ceremonies were performed at the Wutai Temple. On the Bingwu day of the twelfth month, the emperor visited the Da Chong'en Fuyuan Temple to pay respects at the Shenyu Hall of Emperor Wuzong, and ordered monks to perform Buddhist ceremonies in the Daming Hall, Yanchun Pavilion, Xingsheng Palace, Longfu Palace, and Wansui Mountain. One hundred Western monks were also ordered to perform Buddhist ceremonies in the Huiyou Pavilion for seven days.
In the second year of the Tianli era, Buddhist temples were built, and a General Administration Office and a Construction Supervision Office were established to oversee the construction work, and they were given permanent estates (land that could be owned in perpetuity). Grand Buddhist ceremonies were also held, and the emperor received Buddhist precepts from the Dishī. Gold, silver, and paper money were given, and the relics of the deceased Dishī were escorted back to his country. All corvée labor was exempted for monks and nuns. *According to the 'Veritable Records of Emperor Wenzong of Yuan,' on the Bingyin day of the first month of spring in the second year of the Tianli era, the emperor visited the Da Chong'en Fuyuan Temple. On the Jisi day, 42,270 soldiers both inside and outside the capital were rewarded with one ingot of paper money each for Buddhist ceremonies. Officials of the Central Secretariat reported that the annual expenses for Buddhist ceremonies had increased significantly compared to the past, with 1,150 taels of gold, 6,200 taels of silver, 56,200 ingots of paper money, and over 34,000 bolts of silk. They requested that all of these be reduced. The emperor agreed. In the second month, Buddhist ceremonies were held in the Imperial City. On the Jisi day of the third month, it was ordered that the Jiqing Qian Residence (the emperor's residence before ascending the throne) be converted into the Da Longxiang Jiqing Temple. On the Dingyou day of the fourth month in summer, 10,000 ingots of paper money were allocated as permanent estates for the Jiqing Da Longxiang Temple. The Henan Surveillance Commissioner reported that the Henan Prefecture was suffering from famine due to war and drought, and requested that the surplus grain of monks and Taoists in Jianghuai be collected to provide relief to the disaster victims. The emperor agreed. In the fifth month, 3,000 ingots of gold and 100 ingots of silver stored in the Chuqing Department were used to build the Da Chengtian Husheng Temple.
。乙亥幸大聖壽萬安寺。作佛事於世祖神御殿。又于玉德殿及大天源延聖寺作佛事。秋八月庚子。命阿榮趙世安。督造建康龍翔集慶寺。甲寅置隆祥總管府。秩正三品。總建大承天護聖寺工役。九月乙卯朔。作佛事于大明殿興聖隆福諸宮。市故宋太后全氏田。為大承天護聖寺永業。己未立龍翔萬壽營繕提點所。海南營繕提點所。並秩正四品。𨽻龍翔總管府。冬十月己丑。立大承天護聖寺營繕提點所。秩正五品。甲辰畏兀僧百八人。作佛事于興聖殿。戊申作佛事于廣寒殿。庚戌以親祀太廟禮成。詔天下罷大承天護聖寺工役。十一月乙卯。以立皇后詔天下。受佛戒于帝師。作佛事六十日。后八不沙請為明宗資冥福。命帝師率群僧作佛事。七日于大天源延聖寺。皇后以銀五萬兩。助建大承天護聖寺。西夏僧總統封國公。沖卜卒。其弟監藏班臧卜襲職。仍以璽書印章與之。丙寅改普慶修寺人匠提舉司。為營繕提點所。秩從五品。𨽻隆祥總管府。以平江官田百五十頃。賜大龍翔集慶寺。及大崇禧萬壽寺。十二月以西僧輦真吃剌思為帝師。詔僧尼。徭役一切無有所與。辛卯命帝師。率其徒作佛事于凝暉閣。詔諸僧寺田自金宋所有。及累朝賜予者。悉除其租。其有當輸租者。仍免其役。僧還俗者。聽復為僧。己亥遣使驛致故帝師舍利
還其國。給以金五百兩。銀二千五百兩。鈔千五百錠。幣五千匹。壬寅命江浙行省。印佛經二十七藏。甲辰以明年正月武宗忌辰。命高麗漢僧三百四十人。預誦佛經二藏於大崇恩福元寺。壬子織武宗御容成。即神御殿作佛事 按蓋苗傳。苗擢監察御史。天曆初。文宗詔以建康潛邸為佛寺。務窮壯麗。毀民居七十餘家。仍以御史大夫。督其役。苗上封事曰。臣聞。使民以時。使臣以禮。自古未有不由斯道。而致隆平者。陛下龍潛建業之時。居民困於供給。幸而獲睹今日之運。百姓跂足舉首。以望非常之恩。今奪農時。以創佛寺。又廢民居。使之家破產蕩。豈聖人御天下之道乎。昔漢高帝興于豐沛。為復兩縣。光武中興。南陽免稅三年。既不務此。而隆重佛氏。何以滿斯民之望哉。且佛以慈悲為心。方便為教。今尊佛氏。而害生民。無乃違其方便之教乎。臺臣職專糾察。表正百司。今乃委以修繕之役。豈其禮哉。書奏。御史大夫。果免督役。
至順元年。帝及皇后。燕王。明宗皇子。並受佛戒。大賜諸寺鈔幣田土為永業。遣使赍金銀詣杭州。書佛經。命河南諸行省。誦藏經。是歲以中書省臣言。減上都歲作佛事百六十五所。為百四所。永為例 按元史文宗本紀。至順元年春正月。遣使赍金千五百兩。銀五百兩。詣杭
【現代漢語翻譯】 現代漢語譯本： 歸還他的國家，給予黃金五百兩，白銀二千五百兩，紙幣一千五百錠，布帛五千匹。壬寅年，命令江浙行省印刷佛經二十七藏（佛教經典的總彙）。甲辰年，因為明年正月是武宗（元武宗，元朝皇帝）的忌辰，命令高麗（古代朝鮮半島國家）和漢族僧人三百四十人，預先在大崇恩福元寺誦讀佛經二藏。壬子年，織成武宗的畫像，就在神御殿（供奉皇帝畫像的殿堂）舉行佛事。根據蓋苗的傳記記載，蓋苗被提拔為監察御史。天曆初年，文宗（元文宗，元朝皇帝）下詔將建康（南京）的潛邸（皇帝登基前的住所）改為佛寺，務求極其壯麗，毀壞了七十餘家民居，仍然任命蓋苗為御史大夫，督辦這項工程。蓋苗上書說：『我聽說，役使百姓要按農時，對待臣子要以禮相待，自古以來沒有不遵循這個道理而能達到國家隆盛太平的。陛下您在龍潛建業（指文宗未登基時）的時候，當地居民因為供給而困苦，幸運地看到了今天的局面。百姓踮起腳尖，抬起頭，盼望得到非常的恩惠。現在剝奪農時來建造佛寺，又拆毀民居，使百姓家破人亡，這難道是聖人治理天下的方法嗎？過去漢高帝（劉邦）興起于豐沛，爲了恢復兩縣的賦稅，光武帝（劉秀）中興，南陽免稅三年。既然不致力于這些，卻隆重地對待佛教，怎麼能滿足百姓的期望呢？況且佛以慈悲為心，方便為教，現在尊崇佛教，卻損害百姓，恐怕違背了佛的方便之教吧？臺臣（御史）的職責是專門糾察，匡正百官，現在卻委派他們修繕工程，這合乎禮儀嗎？』奏章呈上后，御史大夫果然被免去了督辦工程的職務。 至順元年，皇帝和皇后、燕王、明宗（元明宗，元朝皇帝）的皇子，都接受了佛戒，大量賞賜各寺廟紙幣、布帛和田地作為永久產業。派遣使者攜帶金銀前往杭州，抄寫佛經。命令河南各行省誦讀藏經。這一年，因為中書省大臣的建議，減少了上都（元朝的首都之一）每年舉行的佛事場所，從一百六十五所減少到一百四十所，作為永久的例子。根據《元史·文宗本紀》記載，至順元年春正月，派遣使者攜帶黃金一千五百兩，白銀五百兩，前往杭州。
【English Translation】 English version: Returned his country, giving him five hundred taels of gold, two thousand five hundred taels of silver, one thousand five hundred ingots of paper money, and five thousand bolts of silk. In the year of Renyin, the Jiangzhe Province was ordered to print twenty-seven Tripitakas (a complete collection of Buddhist scriptures). In the year of Jia Chen, because the next first month was the anniversary of the death of Emperor Wuzong (Emperor Wuzong of Yuan Dynasty), three hundred and forty Korean (ancient Korean peninsula country) and Han monks were ordered to recite two Tripitakas in advance at the Da Chong'en Fuyuan Temple. In the year of Renzi, a portrait of Emperor Wuzong was woven, and Buddhist ceremonies were held in the Shenyu Hall (a hall dedicated to the portraits of emperors). According to the biography of Gai Miao, Gai Miao was promoted to Supervising Censor. At the beginning of the Tianli era, Emperor Wenzong (Emperor Wenzong of Yuan Dynasty) issued an edict to convert the Qian Residence (the residence of the emperor before his enthronement) in Jiankang (Nanjing) into a Buddhist temple, striving for extreme magnificence, destroying more than seventy civilian residences, and still appointing Gai Miao as Grand Censor to supervise the project. Gai Miao submitted a memorial, saying: 'I have heard that employing the people should be according to the agricultural season, and treating officials should be with courtesy. Since ancient times, there has never been a case where a country has achieved prosperity and peace without following this principle. When Your Majesty was residing in Jianye (referring to Wenzong before his enthronement), the local residents were distressed by the supplies, and fortunately saw today's situation. The people are tiptoeing and looking up, hoping to receive extraordinary grace. Now, depriving the agricultural season to build Buddhist temples, and demolishing civilian residences, causing families to be ruined, is this the way a sage governs the world? In the past, Emperor Gaozu of Han (Liu Bang) rose up in Fengpei, in order to restore the taxes of the two counties, Emperor Guangwu (Liu Xiu) revived the Han Dynasty, and Nanyang was exempted from taxes for three years. Since you are not committed to these, but treat Buddhism with great importance, how can you satisfy the expectations of the people? Moreover, the Buddha takes compassion as his heart and expediency as his teaching. Now, respecting Buddhism but harming the people, I am afraid that it violates the Buddha's teaching of expediency? The duty of the censors (Yushi) is to specifically investigate and correct all officials, but now they are assigned to repair projects, is this in accordance with etiquette?' After the memorial was presented, the Grand Censor was indeed relieved of his duty of supervising the project. In the first year of Zhishun, the emperor, empress, Prince Yan, and the prince of Emperor Mingzong (Emperor Mingzong of Yuan Dynasty) all received Buddhist precepts, and generously bestowed paper money, silk, and land to various temples as permanent property. Envoys were sent to Hangzhou with gold and silver to transcribe Buddhist scriptures. The various provinces of Henan were ordered to recite the Tripitaka. In this year, due to the suggestion of the ministers of the Central Secretariat, the number of Buddhist ceremonies held annually in Shangdu (one of the capitals of the Yuan Dynasty) was reduced from one hundred and sixty-five to one hundred and forty, as a permanent example. According to the 'Veritable Records of Emperor Wenzong of Yuan,' in the first month of the spring of the first year of Zhishun, envoys were sent to Hangzhou with one thousand five hundred taels of gold and five hundred taels of silver.
州書佛經。賜海南大興龍普明寺。鈔萬錠。市永業地。戊寅賜隆禧總管府。田千頃。二月丁酉。帝及皇后。燕王阿剌忒納答剌。並受佛戒。己亥命明宗皇子。受佛戒。詔諭樞密院。以屯田子粒鈔萬錠。助建佛寺。免其軍卒土木之役。命市故瀛國公趙㬎田。為大龍翔集慶寺永業。御史臺臣言。不必予其直。帝曰。吾建寺為子孫黎民計。若取人田。而不予直。非朕志也。夏四月壬午朔。命西僧作佛事。于仁智殿。自是日始。至十二月終罷。以陜西饑。敕有司作佛事七日。壬辰。以所籍張圭諸子田四百頃。賜大承天護聖寺為永業。壬寅括益都般陽寧海閑田十六萬二千九十頃。賜大承天護聖寺為永業。立益都廣農提舉司。及益都般陽寧海諸提領所。並𨽻隆祥總管府。五月己卯。遣使詣五臺山作佛事。六月命河南湖廣江西甘肅行省。誦藏經六百五十部。施鈔三萬錠。秋七月命西僧。為皇子燕王作佛事。閏七月籍鎖住野里牙等庫藏田宅奴僕牧畜。給大承天護聖寺為永業。中書省臣言。內外佛寺三百六十七所。用金銀鈔幣不貲。今國用不充。宜從裁省。命省人及宣政院臣。裁減上都歲作佛事。百六十五所。定為百四所。令有司永為歲例。八月有言蔚州廣靈縣地產銀者。詔中書大禧院。遣人蒞其事。歲所得銀。歸大承天護聖寺。辛酉以
【現代漢語翻譯】 現代漢語譯本 皇帝下令抄寫佛經一萬卷，賜給海南大興龍普明寺，並購買永業田地。 戊寅年，賜給隆禧總管府田地一千頃。 二月丁酉日，皇帝和皇后、燕王阿剌忒納答剌（皇子名）一起受佛戒。 己亥日，命令明宗皇子受佛戒。詔諭樞密院，用屯田的糧食摺合鈔一萬錠，資助修建佛寺，免除軍卒的土木勞役。命令購買原瀛國公趙㬎（人名）的田地，作為大龍翔集慶寺的永業田。御史臺的官員說，不必給他田地的價錢。皇帝說：『我建寺是爲了子孫百姓著想，如果奪取別人的田地，而不給他價錢，這不是我的本意。』 夏四月壬午朔日，命令西僧在仁智殿做佛事，從這天開始，到十二月結束。因為陜西發生饑荒，敕令有關部門做佛事七天。壬辰日，將沒收的張圭（人名）等人的田地四百頃，賜給大承天護聖寺作為永業田。 壬寅日，丈量益都（地名）般陽（地名）寧海（地名）的閑置田地十六萬二千零九十頃，賜給大承天護聖寺作為永業田。設立益都廣農提舉司，以及益都、般陽、寧海各提領所，都隸屬於隆祥總管府。 五月己卯日，派遣使者到五臺山做佛事。六月，命令河南、湖廣、江西、甘肅行省誦讀藏經六百五十部，施捨鈔三萬錠。秋七月，命令西僧為皇子、燕王做佛事。 閏七月，沒收鎖住野里牙（人名）等人的庫藏田宅、奴僕、牧畜，供給大承天護聖寺作為永業田。中書省的官員說，內外佛寺共有三百六十七所，花費的金銀鈔幣無數，現在國家財政不足，應該裁減節省。命令省里的人和宣政院的官員，裁減上都（地名）每年所做的佛事，一百六十五所，定為一百四十所，命令有關部門作為每年的慣例。 八月，有人報告蔚州（地名）廣靈縣（地名）出產銀礦，詔令中書大禧院派人管理此事，每年所得的銀子，歸大承天護聖寺。辛酉日，以...
【English Translation】 English version The emperor ordered the copying of 10,000 rolls of Buddhist scriptures and bestowed them upon the Daxing Longpuming Temple in Hainan, and purchased Yongye (perpetual estate) land. In the year of Wuyin, 1,000 qing (a unit of land measurement) of land were granted to the Longxi General Administration. On the day of Dingyou in the second month, the emperor, the empress, and Prince Yan, Aratnadhara (name of a prince), all received Buddhist precepts. On the day of Jihai, the Mingzong emperor's son was ordered to receive Buddhist precepts. An edict was issued to the Privy Council to use 10,000 ingots of paper money converted from the grain of the Tuntian (military farms) to subsidize the construction of Buddhist temples, exempting the soldiers from civil engineering labor. It was ordered to purchase the land of the former Duke of Ying, Zhao Xian (name of a person), as the Yongye land for the Dalongxiang Jiqing Temple. Officials of the Censorate said that it was not necessary to give him the price of the land. The emperor said, 'I build temples for the sake of my descendants and the people. If I seize other people's land without giving them the price, that is not my intention.' On the first day of the fourth month of summer, Renwu, Western monks were ordered to perform Buddhist rituals in the Renzi Hall, starting from that day and ending in December. Because of the famine in Shaanxi, an edict was issued to the relevant departments to perform Buddhist rituals for seven days. On the day of Renchen, 400 qing of land confiscated from Zhang Gui (name of a person) and others were granted to the Dacheng Tianhusheng Temple as Yongye land. On the day of Renyin, 162,090 qing of idle land in Yidu (place name), Banyang (place name), and Ninghai (place name) were measured and granted to the Dacheng Tianhusheng Temple as Yongye land. The Yidu Guangnong Supervisory Department and the Yidu, Banyang, and Ninghai Supervisory Offices were established, all under the jurisdiction of the Longxiang General Administration. On the day of Jimao in May, envoys were sent to Mount Wutai to perform Buddhist rituals. In June, the Henan, Huguang, Jiangxi, and Gansu provinces were ordered to recite 650 copies of the Tripitaka and donate 30,000 ingots of paper money. In July of autumn, Western monks were ordered to perform Buddhist rituals for the prince and the Prince of Yan. In the intercalary seventh month, the warehouses, houses, slaves, and livestock of Suozhu Yeliya (name of a person) and others were confiscated and supplied to the Dacheng Tianhusheng Temple as Yongye land. Officials of the Central Secretariat said that there were 367 Buddhist temples inside and outside the country, spending countless amounts of gold, silver, and paper money. Now that the national finances are insufficient, they should be reduced and saved. People from the province and officials from the Xuanzheng Yuan were ordered to reduce the Buddhist rituals performed annually in Shangdu (place name), from 165 to 140, and the relevant departments were ordered to make it an annual practice. In August, someone reported that silver mines were produced in Guangling County (place name) in Weizhou (place name). An edict was issued to the Central Daxiyuan to send people to manage the matter. The silver obtained each year was given to the Dacheng Tianhusheng Temple. On the day of Xinyou, with...
世祖是月生。命京師率僧百七十人作佛事。九月丙午。命西僧作佛事于大明殿。至治初以白雲宗田。給壽安山寺為永業。至是其僧沈明琦以為言。有旨令中書省改正之。十一月命帝師率西僧作佛事。內外凡八所。以是日始。歲終罷。十二月詔龍翔集慶寺工役佛事。江南行臺。悉給之。丁卯命西僧于興聖光天宮十六所。作佛事。
至順二年。加僧寶峰司徒。立廣教總管府。以掌僧尼之政。又以僧為國師。賜金玉印。大建寺作佛事。以金書佛經。是歲以宣政院臣言。列聖神御殿。及諸寺佛事。歲二百十六。敕汰其十六。為定式 按元史文宗本紀。至順二年春正月庚辰。住持大承天護聖寺僧寶峰加司徒。丁亥以壽安山英宗所建寺未成。詔中書省給鈔十萬錠供其費。仍命燕鐵木兒撒迪等。總督其工役。戊子以晉邸部民劉元良等二萬四千餘戶。𨽻壽安山大昭孝寺為永業戶。二月戊申。立廣教總管府。以掌僧尼之政。凡十六所。曰京畿山後道。曰河東山右道。曰遼東山北道。曰河南荊北道。曰兩淮江北道。曰湖北湖南道。曰浙西江東道。曰浙東福建道。曰江西廣東道。曰廣西兩海道。曰燕南諸路。曰山東諸路。曰陜西諸路。曰甘肅諸路。曰四川諸路。曰云南諸路。秩正三品。府設達魯花赤總管同知府事判官。各一員。宣政院
【現代漢語翻譯】 現代漢語譯本：世祖在這個月出生，命令京城的一百七十名僧人做法事。九月丙午日，命令西僧在大明殿做法事。至治初年，將白雲宗的田地，撥給壽安山寺作為永久產業。到這時，該寺的僧人沈明琦為此事上奏，皇帝下旨令中書省改正。十一月，命令帝師率領西僧做法事，內外共有八個場所，從這天開始，到年底結束。十二月，下詔龍翔集慶寺進行工程和佛事，江南行臺全部供給所需。丁卯日，命令西僧在興聖光天宮等十六個場所做法事。 至順二年，加封僧人寶峰為司徒，設立廣教總管府，用來掌管僧尼的政務。又任命僧人為國師，賜予金玉印。大規模建造寺廟，舉行佛事，用金字書寫佛經。這年，根據宣政院官員的奏報，列出聖神御殿以及各寺廟的佛事，每年共二百一十六項，皇帝下令裁減其中的十六項，作為定製。*按《元史·文宗本紀》記載，至順二年春正月庚辰日，加封住持大承天護聖寺的僧人寶峰為司徒。丁亥日，因為壽安山英宗所建的寺廟尚未建成，下詔中書省撥給鈔十萬錠，供給其費用，並命令燕鐵木兒、撒迪等人總督工程。戊子日，將晉邸的部民劉元良等二萬四千餘戶，劃歸壽安山大昭孝寺作為永業戶。二月戊申日，設立廣教總管府，用來掌管僧尼的政務，共有十六個管轄區，分別是京畿山後道、河東山右道、遼東山北道、河南荊北道、兩淮江北道、湖北湖南道、浙西江東道、浙東福建道、江西廣東道、廣西兩海道、燕南諸路、山東諸路、陜西諸路、甘肅諸路、四川諸路、雲南諸路。品秩為正三品。府內設定達魯花赤（Darughachi，蒙古語，意為鎮守官）、總管、同知、府事、判官各一名。隸屬於宣政院。
【English Translation】 English version: The Emperor Shizu was born in this month. He ordered 170 monks in the capital to perform Buddhist ceremonies. On the Bingwu day of the ninth month, he ordered Western monks to perform Buddhist ceremonies at the Daming Hall. At the beginning of the Zhiyuan era, the fields of the Baiyun Sect were allocated to the Shou'an Mountain Temple as permanent property. At this time, the monk Shen Mingqi of the temple petitioned about this matter, and the emperor ordered the Central Secretariat to correct it. In November, he ordered the Imperial Teacher to lead Western monks to perform Buddhist ceremonies in eight places inside and outside the capital, starting from this day and ending at the end of the year. In December, he issued an edict for the Longxiang Jiqing Temple to carry out construction and Buddhist ceremonies, and the Jiangnan branch provided all the necessary supplies. On the Dingmao day, he ordered Western monks to perform Buddhist ceremonies in sixteen places including the Xingsheng Guangtian Palace. In the second year of the Zhishun era, the monk Baofeng was granted the title of Situ (a high-ranking official title), and the Guangjiao General Administration Office was established to manage the affairs of monks and nuns. A monk was also appointed as the National Preceptor and granted a gold and jade seal. Large-scale construction of temples was carried out, and Buddhist scriptures were written in gold. In this year, according to the report of the officials of the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs), the annual Buddhist ceremonies in the Sacred Ancestral Hall and various temples totaled 216 items. The emperor ordered the reduction of 16 of these items as a fixed rule. *According to the 'Yuan History·Emperor Wenzong's Annals', on the Gengchen day of the first month of spring in the second year of the Zhishun era, the monk Baofeng, the abbot of the Dacheng Tianhusheng Temple, was granted the title of Situ. On the Dinghai day, because the temple built by Emperor Yingzong of Shou'an Mountain was not yet completed, the Central Secretariat was ordered to allocate 100,000 ingots of paper money to supply its expenses, and Yan Temur, Sadi, and others were ordered to supervise the construction. On the Wuzi day, more than 24,000 households of Liu Yuanliang and others, who were subjects of the Jin residence, were assigned to the Da Zhaoxiao Temple of Shou'an Mountain as permanent property households. On the Wushen day of the second month, the Guangjiao General Administration Office was established to manage the affairs of monks and nuns, with sixteen jurisdictions: Jingji Shanhou Road, Hedong Shanyou Road, Liaodong Shanbei Road, Henan Jingbei Road, Lianghuai Jiangbei Road, Hubei Hunan Road, Zhexi Jiangdong Road, Zhedong Fujian Road, Jiangxi Guangdong Road, Guangxi Lianghai Road, Yannan Zhulu, Shandong Zhulu, Shaanxi Zhulu, Gansu Zhulu, Sichuan Zhulu, and Yunnan Zhulu. The rank was Zheng Sanpin (the third rank). The office was staffed with a Darughachi (Mongolian for 'governor'), a General Administrator, an Associate Administrator, a Prefectural Administrator, and a Judge. It was under the jurisdiction of the Xuanzheng Yuan.
選流內官。擬注以聞。總管則僧為之。己未命西僧為皇子古納答剌作佛事一週歲。甲子中書省臣言。陛下不用經費。不勞人民。建立大承天護聖寺。臣等愿上向所易鈔本十萬錠。銀六百錠。助建寺之需。從之。甲戌命田賦總管府稅礦銀。輸大承天護聖寺。三月特令沙津愛護持必剌忒納失里。為三藏國師。賜玉印。戊子以西僧旭你迭八答剌班的。為三藏國師。賜金印。以籍入速速班丹徹理帖木兒貲產。賜大承天護聖寺。為永業。庚子以將幸上都。命西僧作佛事于乘輿次舍之所。夏四月命西僧於五臺及霧靈山作佛事。各一月。為皇太子古訥答剌祈福。發衛卒三千。助大承天護聖寺工役。詔以泥金畏兀字書無量壽佛經千部。五月丙戌太禧宗禋院臣言。累朝所建大萬安等十二寺。舊額僧三千一百五十人。歲例給糧。今其徒猥多。請汰去九百四十三人。制可。乙未詔以泥金書佛經一藏。甲辰宣政院臣言。舊制列聖神御殿。及諸寺所作佛事。每歲計二百十六。今汰其十六。為定式。制可。秋七月命西僧于大都萬歲山憫忠閣。作佛事。起八月八日。至車駕還大都日止。九月御史臺臣言。大聖壽萬安寺壇主司徒嚴吉祥。盜公物畜妻孥。宜免其司徒壇主之職。從之。冬十月辛酉。命西僧作佛事于興聖宮。十有五日。
至順三年。置
【現代漢語翻譯】 現代漢語譯本 選流內官（選拔可以進入官僚隊伍的官員）。擬定人選後上報朝廷。總管這個職位則由僧人擔任。己未年，皇帝下令讓西僧為皇子古納答剌（Gurunaratara）做滿一週歲的佛事。甲子年，中書省的官員上奏說，陛下不花費國庫的經費，也不勞煩百姓，建立了大承天護聖寺。我們願意獻上之前兌換的鈔本十萬錠，白銀六百錠，來資助寺廟的建設。皇帝同意了他們的請求。甲戌年，皇帝下令田賦總管府將礦銀的稅收，輸送給大承天護聖寺。三月，特別下令沙津愛護持必剌忒納失里（Shajin Ai Huchi Biratnashiri）為三藏國師（Tripitaka National Preceptor），並賜予玉印。戊子年，任命西僧旭你迭八答剌班的（Xu Ni Die Ba Da La Ban Di）為三藏國師，並賜予金印。將籍沒的速速班丹徹理帖木兒（Susu Bandan Cheli Tiemuer）的財產，賜給大承天護聖寺，作為永久的產業。庚子年，因為皇帝將要前往上都，下令西僧在皇帝行宮駐紮的地方做佛事。夏季四月，下令西僧在五臺山和霧靈山做佛事，各一個月，為皇太子古訥答剌祈福。派遣衛兵三千人，幫助大承天護聖寺的工程勞役。詔令用泥金畏兀兒字書寫無量壽佛經一千部。五月丙戌日，太禧宗禋院的官員上奏說，歷朝所建的大萬安等十二座寺廟，舊的額定僧人為三千一百五十人，每年按例供給糧食。現在他們的徒弟人數過多，請裁減掉九百四十三人。皇帝批準了他們的請求。乙未年，下詔用泥金書寫佛經一藏。甲辰年，宣政院的官員上奏說，按照舊的制度，列聖神御殿以及各個寺廟所做的佛事，每年總計二百一十六件。現在裁減掉其中的十六件，作為定製。皇帝批準了他們的請求。秋季七月，下令西僧在大都萬歲山的憫忠閣做佛事。從八月八日開始，到皇帝的車駕返回大都的那天為止。九月，御史臺的官員上奏說，大聖壽萬安寺的壇主司徒嚴吉祥，盜竊公共財物，蓄養妻妾兒女，應該免去他司徒壇主的職務。皇帝同意了他們的請求。冬季十月辛酉日，下令西僧在興聖宮做佛事，為期十五天。 至順三年，設定……
【English Translation】 English version Selecting officials for the inner circle. Nominations were submitted for approval. The position of Director-General was held by a monk. In the year Jiwei, an edict was issued for Western monks to perform Buddhist rituals for Prince Gurunaratara's (Gurunaratara) first birthday for a week. In the year Jiazi, officials of the Central Secretariat reported that His Majesty, without expending state funds or troubling the people, had established the Da Chengtian Husheng Temple. They wished to contribute 100,000 ingots of paper currency and 600 ingots of silver previously exchanged to aid in the temple's construction. This was approved. In the year Jiaxu, an edict was issued for the General Office of Land Taxation to allocate taxes from mineral silver to the Da Chengtian Husheng Temple. In the third month, Shajin Ai Huchi Biratnashiri (Shajin Ai Huchi Biratnashiri) was specially appointed as the Tripitaka National Preceptor (Tripitaka National Preceptor) and granted a jade seal. In the year Wuzi, the Western monk Xu Ni Die Ba Da La Ban Di (Xu Ni Die Ba Da La Ban Di) was appointed as the Tripitaka National Preceptor and granted a gold seal. The confiscated assets of Susu Bandan Cheli Tiemuer (Susu Bandan Cheli Tiemuer) were granted to the Da Chengtian Husheng Temple as permanent property. In the year Gengzi, as the Emperor was about to travel to Shangdu, an edict was issued for Western monks to perform Buddhist rituals at the places where the imperial carriage would stop. In the fourth month of summer, an edict was issued for Western monks to perform Buddhist rituals at Mount Wutai and Mount Wuling, each for one month, to pray for blessings for Crown Prince Gurunaratara. Three thousand soldiers were dispatched to assist in the construction labor of the Da Chengtian Husheng Temple. An imperial decree was issued to write one thousand copies of the Amitayus Sutra in Uighur script with gold ink. On the Bingxu day of the fifth month, officials of the Tai Xi Zong Yin Yuan (Imperial Ancestral Temple) reported that the twelve temples, including the Da Wan'an Temple, built over successive dynasties, had an old quota of 3,150 monks, who were provided with grain annually. Now that their disciples were excessively numerous, they requested that 943 be dismissed. The decree was approved. In the year Yiwei, an edict was issued to write one complete Tripitaka of Buddhist scriptures in gold ink. In the year Jiachen, officials of the Xuanzheng Yuan (Bureau of Buddhist and Tibetan Affairs) reported that, according to the old system, the Buddhist rituals performed annually at the Imperial Ancestral Temple and various temples totaled 216. They now requested that 16 of these be eliminated as a fixed rule. The decree was approved. In the seventh month of autumn, an edict was issued for Western monks to perform Buddhist rituals at the Minzhong Pavilion on Longevity Hill in Dadu. This was to begin on the eighth day of the eighth month and continue until the day the imperial carriage returned to Dadu. In the ninth month, officials of the Censorate reported that Yan Jixiang, the Sītu (Minister) and altar master of the Da Shengshou Wan'an Temple, had stolen public property and kept wives and concubines, and should be dismissed from his position as Sītu and altar master. The request was approved. On the Xinyou day of the tenth month of winter, an edict was issued for Western monks to perform Buddhist rituals at the Xingsheng Palace for fifteen days. In the third year of Zhishun, it was established...
興瑞司。掌中宮佛事。以作佛事。釋囚。遣使往帝師所居。以珠織制書諭其屬。仍分賜鈔幣。又給僧司徒印。是歲寧宗即位。以皇弟受戒于西僧 按元史文宗本紀。至順三年三月。置興瑞司。掌中宮歲作佛事。秩正三品。乙未以帝師泛舟于西山高梁訶。調衛士三百挽舟。四月以作佛事祈福。釋御史臺所囚定興劉縣尹及刑部囚二十六人。五月遣使往帝師所居撤思吉牙之地。以珠織制書宣諭其屬。仍給鈔四千錠。幣帛各五千匹。分賜之。辛卯復以司徒印。給萬安寺僧嚴吉祥。詔給鈔五萬錠。修帝師巴思八影殿。秋七月乙亥。命僧于鐵幡竿修佛事。施金百兩。銀千兩。幣帛各五百匹。布二千匹。鈔萬錠 按寧宗本紀。至順三年十月。帝即位。以皇弟燕帖古思。受戒于西僧加兒麻哇剌。
順帝元統二年。詔節佛事冗費 按元史順帝本紀。元統二年春正月癸卯。敕僧道與民一體充役。三月甲辰。中書省臣言。興和路起建佛事。一路所費。為鈔萬三千五百三十餘錠。請依上都大都例給膳僧錢。節其冗費。從之。夏四月乙酉。中書省臣言。佛事佈施費用太廣。以世祖時較之。歲增金三十八錠。銀二百三錠四十兩。繪帛六萬一千六百餘匹。鈔二萬九千二百五十餘錠。請除累朝期年忌日之外。余皆罷。從之。
至元元年冬十
【現代漢語翻譯】 現代漢語譯本 興瑞司，掌管後宮的佛事，用以舉行佛事，釋放囚犯。派遣使者前往帝師（Dishi，元朝對藏傳佛教薩迦派首領的尊稱）所居住的地方，用珍珠織成詔書曉諭他的部屬，並分發鈔幣。又授予僧司徒印。這年寧宗（Ningzong，元朝皇帝）即位，皇弟在西僧處受戒——根據《元史·文宗本紀》記載，至順三年三月，設定興瑞司，掌管後宮每年舉行的佛事，品秩為正三品。乙未年，因為帝師在高梁訶的西山泛舟，調動衛士三百人拉船。四月，爲了舉行佛事祈福，釋放了御史臺所囚禁的定興劉縣尹以及刑部的二十六名囚犯。五月，派遣使者前往帝師所居住的撤思吉牙之地，用珍珠織成詔書宣諭他的部屬，並給予鈔四千錠，幣帛各五千匹，分發給他們。辛卯年，又將司徒印授予萬安寺僧人嚴吉祥。詔令給予鈔五萬錠，修建帝師八思巴（Basiba，元朝帝師，薩迦派首領）的影殿。秋季七月乙亥，命令僧人在鐵幡竿舉行佛事，施捨黃金一百兩，白銀一千兩，幣帛各五百匹，布二千匹，鈔一萬錠——根據《寧宗本紀》記載，至順三年十月，皇帝即位，皇弟燕帖古思（Yantiegusi）在西僧加兒麻哇剌（Jiaermawala）處受戒。 順帝元統二年，下詔節約佛事方面的冗餘費用——根據《元史·順帝本紀》記載，元統二年春季正月癸卯，敕令僧道與百姓一樣承擔徭役。三月甲辰，中書省官員上奏說，興和路興建佛事，一路所花費的費用，為鈔一萬三千五百三十餘錠。請按照上都、大都的例子給予膳僧錢，節約其冗餘費用。皇帝聽從了他們的建議。夏季四月乙酉，中書省官員上奏說，佛事佈施的費用太過廣泛，與世祖（Shizu，元世祖忽必烈）時期相比，每年增加黃金三十八錠，白銀二百三錠四十兩，彩繪絲綢六萬一千六百餘匹，鈔二萬九千二百五十餘錠。請除了歷朝歷代的期年忌日之外，其餘的都停止。皇帝聽從了他們的建議。 至元元年冬季十月
【English Translation】 English version The Xingrui Department (Xingrui Si) was in charge of the empress's Buddhist affairs, performing Buddhist ceremonies and releasing prisoners. Envoys were sent to the residence of the Dishi (Dishi, a title for the head of the Sakya school of Tibetan Buddhism in the Yuan Dynasty) to issue edicts woven with pearls to his subordinates, and to distribute paper money and silk. A Situ (Situ) seal was also given to a monk. In this year, Emperor Ningzong (Ningzong, Yuan Dynasty emperor) ascended the throne, and the imperial brother was ordained by a Western monk. According to the 'Yuan History, Emperor Wenzong's Annals,' in the third year of Zhishun, the Xingrui Department was established, in charge of the Buddhist affairs held annually in the empress's palace, with a rank of Zheng Sanpin. In the year of Yiwei, because the Dishi was boating on the Xishan Gaolianghe, three hundred guards were mobilized to pull the boat. In April, to perform Buddhist ceremonies for blessings, Dingxing Liu County Magistrate, imprisoned by the Censorate, and twenty-six prisoners from the Ministry of Justice were released. In May, envoys were sent to the land of Chesijiya, where the Dishi resided, to issue edicts woven with pearls to his subordinates, and to give four thousand ingots of paper money and five thousand bolts of silk each, which were distributed to them. In the year of Xinmao, the Situ seal was again given to Yan Jixiang, a monk of Wan'an Temple. An edict was issued to give fifty thousand ingots of paper money to build the shadow hall of the Dishi Basiba (Basiba, Yuan Dynasty Dishi, head of the Sakya school). In the autumn, on the day of Yihai in July, monks were ordered to perform Buddhist ceremonies at the iron flagpole, donating one hundred taels of gold, one thousand taels of silver, five hundred bolts of silk each, two thousand bolts of cloth, and ten thousand ingots of paper money. According to the 'Ningzong Annals,' in October of the third year of Zhishun, the emperor ascended the throne, and the imperial brother Yantiegusi (Yantiegusi) was ordained by the Western monk Jiaermawala (Jiaermawala). In the second year of Yuantong during the reign of Emperor Shun, an edict was issued to reduce redundant expenses on Buddhist affairs. According to the 'Yuan History, Emperor Shun's Annals,' in the spring of the second year of Yuantong, on the day of Guimao in the first month, monks and Taoists were ordered to perform corvée labor like the common people. On the day of Jiachen in March, officials of the Central Secretariat reported that the construction of Buddhist affairs in Xinghe Road cost more than thirteen thousand five hundred and thirty ingots of paper money. They requested that money for feeding monks be given according to the examples of Shangdu and Dadu, and that redundant expenses be reduced. The emperor followed their advice. On the day of Yiyou in April in the summer, officials of the Central Secretariat reported that the expenses for Buddhist affairs and donations were too extensive. Compared with the time of Emperor Shizu (Shizu, Kublai Khan, Emperor Shizu of the Yuan Dynasty), the annual increase was thirty-eight ingots of gold, two hundred and three ingots and forty taels of silver, more than sixty-one thousand six hundred bolts of painted silk, and more than twenty-nine thousand two hundred and fifty ingots of paper money. They requested that all but the annual memorial days of past dynasties be stopped. The emperor followed their advice. Winter, October of the first year of Zhiyuan
二月。詔凡有妻室之僧。令還俗為民。既而復聽為僧 按元史順帝本紀云云。
至元二年。冬十一月丁巳。遣河南行省。平章政事玥珞普華于西番為僧。十二月以燕鐵木兒居第。賜灌頂國師曩哥星吉。號大覺海寺。塑千佛于其內。
至元三年冬十二月。徴西域僧伽剌麻。至京師。號灌頂國師。賜玉印。
至元五年。春正月癸亥。禁濫予僧人名爵。
至正元年春正月。命永明寺。寫金字經一藏 按以上俱元史順帝本紀云云。
至正二年。以納麟言。行宣政院。設崇教所。治僧獄訟 按元史順帝本紀。不載 按納麟傳。至正二年。麟除行宣政院使。上天竺耆舊僧彌戒。徑山耆舊僧惠州。恣縱犯法。納麟皆坐以重罪。請行宣政院設崇教所。擬行省理問官。秩四品。以治僧獄訟。從之。
至正三年。冬十二月丙申。詔寫金字藏經。
至正六年。冬十二月甲申。詔復立大護國仁王寺。詔應宮財用規運總管府。凡貸民間錢二十六萬余錠至正七年。春二月甲戌朔。興聖宮作佛事。賜鈔二千錠。三月壬申。遣使修上都大乾元寺。冬十一月。撥山東地土十六萬二千餘頃。屬大承天護聖寺。
至正十三年。春正月庚午朔。用帝師請。釋放在京罪囚。三月甲申。詔修大承天護聖寺。賜鈔二
【現代漢語翻譯】 二月。下詔所有有妻室的僧人，讓他們還俗成為百姓。不久之後，又允許他們重新出家為僧。（按《元史·順帝本紀》記載）
至元二年，冬十一月丁巳日，派遣河南行省平章政事玥珞普華前往西番（指西藏）做僧人。十二月，將燕鐵木兒的住宅賜給灌頂國師曩哥星吉（Naqges Rin-rgyal，元代帝師），命名為大覺海寺，並在寺內塑造千尊佛像。
至元三年冬十二月，徵召西域僧人僧伽剌麻（Sengge Rinchen，元代高僧）到京師，號為灌頂國師，賜予玉印。
至元五年春正月癸亥日，禁止濫加授予僧人名號和爵位。
至正元年春正月，命令永明寺抄寫金字佛經一部。（以上都按《元史·順帝本紀》記載）
至正二年，採納納麟的建議，推行宣政院，設立崇教所，處理僧人的獄訟案件。（按《元史·順帝本紀》沒有記載）按《納麟傳》記載，至正二年，納麟被任命為行宣政院使。上天竺（指印度）年老的僧人彌戒，逕山年老的僧人惠州，放縱不法。納麟都判處他們重罪。請求推行宣政院，設立崇教所，設定類似於行省理問官的職位，品秩為四品，用來處理僧人的獄訟案件。皇帝聽從了他的建議。
至正三年冬十二月丙申日，下詔抄寫金字藏經。
至正六年冬十二月甲申日，下詔恢復建立大護國仁王寺。下詔應宮財用規運總管府，凡是向民間借貸的錢財二十六萬余錠。至正七年春二月甲戌朔日，在興聖宮舉行佛事，賞賜鈔二千錠。三月壬申日，派遣使者修繕上都大乾元寺。冬十一月，劃撥山東土地十六萬二千餘頃，歸屬大承天護聖寺。
至正十三年春正月庚午朔日，採納帝師的請求，釋放了在京城的罪犯。三月甲申日，下詔修繕大承天護聖寺，賞賜鈔二千錠。
【English Translation】 In the second month, an edict was issued ordering all monks with wives to return to secular life as commoners. Soon after, they were again permitted to become monks. (According to the 'Yuan History, Emperor Shun's Annals').
In the second year of Zhiyuan, on the Ding-si day of the eleventh month in winter, Yue Lu Pu Hua, the Pingzhang political affairs of the Henan Province, was sent to Xifan (Tibet) to become a monk. In the twelfth month, Yan Timur's residence was bestowed upon Naqges Rin-rgyal (灌頂國師, Guanding Guoshi, Imperial Preceptor), the Guanding Guoshi (灌頂國師, Initiation Master of the State), and named Dajuehai Temple (大覺海寺, Great Enlightenment Sea Temple), where a thousand Buddha statues were sculpted.
In the twelfth month of winter in the third year of Zhiyuan, Sengge Rinchen (僧伽剌麻, Sengge Lama, eminent monk of the Yuan Dynasty) from the Western Regions was summoned to the capital and titled Guanding Guoshi (灌頂國師, Initiation Master of the State), and granted a jade seal.
On the Gui-hai day of the first month in spring in the fifth year of Zhiyuan, the indiscriminate granting of titles and ranks to monks was prohibited.
In the first month of spring in the first year of Zhizheng, Yongming Temple was ordered to transcribe a collection of golden-lettered scriptures. (The above is all according to the 'Yuan History, Emperor Shun's Annals').
In the second year of Zhizheng, upon the suggestion of Na Lin, the Xuanzheng Yuan (宣政院, Office for the Propagation of Governance) was implemented, and a Chongjiao Suo (崇教所, Office for the Veneration of Teachings) was established to handle the lawsuits of monks. (According to the 'Yuan History, Emperor Shun's Annals', this is not recorded). According to the 'Biography of Na Lin', in the second year of Zhizheng, Na Lin was appointed as the envoy of the Xuanzheng Yuan. Mi Jie, an old monk from Tianzhu (India), and Huizhou, an old monk from Jingshan, were unrestrained and violated the law. Na Lin sentenced them to severe punishments. He requested the implementation of the Xuanzheng Yuan and the establishment of the Chongjiao Suo, setting up positions similar to the provincial interrogation officers, with a rank of four, to handle the lawsuits of monks. The emperor followed his advice.
On the Bing-shen day of the twelfth month in winter in the third year of Zhizheng, an edict was issued to transcribe the golden-lettered Tripitaka.
On the Jia-shen day of the twelfth month in winter in the sixth year of Zhizheng, an edict was issued to re-establish the Great Huguo Renwang Temple (大護國仁王寺, Great Temple for the Protection of the Nation and Benevolent Kings). An edict was issued to the Yinggong Caiyong Guiyun Zongguanfu (應宮財用規運總管府, General Administration for the Regulation and Transportation of Palace Finances), regarding the money borrowed from the people, amounting to more than 260,000 ingots. On the Jia-xu day of the first day of the second month in spring in the seventh year of Zhizheng, Buddhist ceremonies were held at the Xingsheng Palace (興聖宮, Palace of Flourishing Sage), and 2,000 ingots of paper money were bestowed. On the Ren-shen day of the third month, envoys were sent to repair the Shangdu Da Qianyuan Temple (上都大乾元寺, Great Qianyuan Temple of Shangdu). In the eleventh month of winter, more than 162,000 qing (頃, a unit of area) of land in Shandong were allocated to the Da Chengtian Husheng Temple (大承天護聖寺, Great Temple of Heavenly Mandate for the Protection of the Sacred).
On the Geng-wu day of the first day of the first month in spring in the thirteenth year of Zhizheng, upon the request of the Imperial Preceptor, prisoners in the capital were released. On the Jia-shen day of the third month, an edict was issued to repair the Da Chengtian Husheng Temple (大承天護聖寺, Great Temple of Heavenly Mandate for the Protection of the Sacred), and 2,000 ingots of paper money were bestowed.
萬錠 按以上俱元史順帝本紀云云。
至正十四年。作朵思哥兒好事建佛寺。皇太子以修佛事釋囚 按元史順帝本紀。至正十四年春正月丁丑。帝謂脫脫曰。朕嘗作朵思哥兒好事。迎白傘蓋游皇城。實為天下生靈之故。今命剌麻選僧一百八人。仍作朵思哥兒好事。凡所用物。官自給之。毋擾於民。二月建清河大壽元忠國寺。以江浙廢寺田歸之。冬十一月皇太子修佛事。釋京師死罪以下囚 按帝師八思巴傳。歲時祝釐禱祠之常號稱好事者。其目不一。有曰鎮雷阿藍納四。華言慶贊也。有曰亦思滿藍。華言藥師壇也。有曰搠思串卜。華言護城也。有曰朵兒禪。華言大施食也。有曰朵兒只列朵四。華言美妙金剛回遮施食也。有曰察兒哥朵四。華言回遮也。有曰籠哥兒。華言風輪也。有曰咱朵四。華言作施食也。有曰出朵兒。華言出水濟六道也。有曰黨剌朵四。華言回遮施食也。有曰典朵兒。華言常川施食也。有曰坐靜。有曰魯朝。華言獅子吼道場也。有曰黑牙蠻答哥。華言黑獄帝主也。有曰搠思江朵兒麻。華言護江神施食也。有曰赤思古林搠。華言自受主戒也。有曰鎮雷坐靜。有曰吃剌察坐靜。華言秘密坐靜也。有曰斟惹。華言文殊菩薩也。有曰古林朵思。華言至尊大黑神回遮施食也。有曰歇白咱剌。華言大喜樂也。
【現代漢語翻譯】 現代漢語譯本： 萬錠：根據以上記載，都出自《元史·順帝本紀》。
至正十四年，建造朵思哥兒好事（歲時祝釐禱祠之常號，意為慶贊）佛寺。皇太子通過舉辦佛事來釋放囚犯。根據《元史·順帝本紀》記載，至正十四年春正月丁丑，順帝對脫脫說：『朕曾經做過朵思哥兒好事，迎接白傘蓋在皇城遊行，實際上是爲了天下生靈的緣故。現在命令喇嘛選一百零八個僧人，仍然做朵思哥兒好事。凡是所用的物品，由官府自己供給，不要擾亂百姓。』二月，建造清河大壽元忠國寺，把江浙一帶廢棄寺廟的田地歸還給它。冬季十一月，皇太子舉辦佛事，釋放京城死罪以下的囚犯。根據帝師八思巴傳記載，歲時祝釐禱祠的常號，稱作好事的，名目不一。有的叫做鎮雷阿藍納四（華言慶贊），有的叫做亦思滿藍（華言藥師壇），有的叫做搠思串卜（華言護城），有的叫做朵兒禪（華言大施食），有的叫做朵兒只列朵四（華言美妙金剛回遮施食），有的叫做察兒哥朵四（華言回遮），有的叫做籠哥兒（華言風輪），有的叫做咱朵四（華言作施食），有的叫做出朵兒（華言出水濟六道），有的叫做黨剌朵四（華言回遮施食），有的叫做典朵兒（華言常川施食），有的叫做坐靜，有的叫做魯朝（華言獅子吼道場），有的叫做黑牙蠻答哥（華言黑獄帝主），有的叫做搠思江朵兒麻（華言護江神施食），有的叫做赤思古林搠（華言自受主戒），有的叫做鎮雷坐靜，有的叫做吃剌察坐靜（華言秘密坐靜），有的叫做斟惹（華言文殊菩薩），有的叫做古林朵思（華言至尊大黑神回遮施食），有的叫做歇白咱剌（華言大喜樂）。
【English Translation】 English version: Wan Ding: According to the above records, all are from the 'Yuan Shi·Shun Di Ben Ji' (History of Yuan Dynasty, Chronicle of Emperor Shun).
In the fourteenth year of Zhi Zheng (era name), the 'Duosige'er Good Deeds' (a common term for seasonal prayers and blessings, meaning 'celebration and praise') Buddhist temple was built. The Crown Prince released prisoners by holding Buddhist ceremonies. According to the 'Yuan Shi·Shun Di Ben Ji', in the first month of spring, Ding Chou day, of the fourteenth year of Zhi Zheng, Emperor Shun said to Tuotuo: 'I once performed the 'Duosige'er Good Deeds', welcoming the White Umbrella to parade in the imperial city, truly for the sake of all living beings in the world. Now I order the Lama to select one hundred and eight monks to continue performing the 'Duosige'er Good Deeds'. All the items used will be supplied by the government itself, without disturbing the people.' In the second month, the Qinghe Great Longevity and Loyalty National Temple was built, and the abandoned temple lands in the Jiangzhe area were returned to it. In the eleventh month of winter, the Crown Prince held Buddhist ceremonies and released prisoners below the death penalty in the capital. According to the biography of Imperial Preceptor Basiba, the common terms for seasonal prayers and blessings, called 'Good Deeds', have various names. Some are called 'Zhenlei Alan Nasi' (鎮雷阿藍納四, meaning 'celebration and praise'), some are called 'Yisimanlan' (亦思滿藍, meaning 'Medicine Buddha Mandala'), some are called 'Shuosi Chuanbu' (搠思串卜, meaning 'protecting the city'), some are called 'Duo'er Chan' (朵兒禪, meaning 'great almsgiving'), some are called 'Duo'er Zhilie Duosi' (朵兒只列朵四, meaning 'wonderful Vajra turning back almsgiving'), some are called 'Cha'er Ge Duosi' (察兒哥朵四, meaning 'turning back'), some are called 'Longge'er' (籠哥兒, meaning 'wind wheel'), some are called 'Za Duosi' (咱朵四, meaning 'performing almsgiving'), some are called 'Chu Duo'er' (出朵兒, meaning 'releasing water to save the six realms'), some are called 'Dangla Duosi' (黨剌朵四, meaning 'turning back almsgiving'), some are called 'Dian Duo'er' (典朵兒, meaning 'constant almsgiving'), some are called 'Zuojing' (坐靜, meaning 'sitting in meditation'), some are called 'Luchao' (魯朝, meaning 'Lion's Roar Dojo'), some are called 'Heiya Mandage' (黑牙蠻答哥, meaning 'Black Prison Emperor'), some are called 'Shuosi Jiang Duo'er Ma' (搠思江朵兒麻, meaning 'protecting the river god almsgiving'), some are called 'Chisi Gulin Shuo' (赤思古林搠, meaning 'self-receiving the main precepts'), some are called 'Zhenlei Zuojing' (鎮雷坐靜, meaning 'Zhenlei sitting in meditation'), some are called 'Chi La Cha Zuojing' (吃剌察坐靜, meaning 'secret sitting in meditation'), some are called 'Zhenre' (斟惹, meaning 'Manjushri Bodhisattva'), some are called 'Gulin Duosi' (古林朵思, meaning 'Supreme Great Black God turning back almsgiving'), and some are called 'Xiebai Zala' (歇白咱剌, meaning 'great joy').
有曰必思禪。華言無量壽也。有曰睹思哥兒。華言白傘蓋咒也。有曰收札沙剌。華言五護陀羅尼經也。有曰阿昔答撒答昔里。華言八十頌般若經也。有曰撒思納屯。華言大理天神咒也。有曰闊兒魯弗卜屯。華言大輪金剛咒也。有曰且八迷屯。華言無量壽經也。有曰亦思羅八。華言最勝王經也。有曰撒思納屯。華言護神咒也。有曰南占屯。華言懷相金剛也。有曰卜魯八。華言咒法也。又有作擦擦者。以泥作小浮屠也。又有作答兒剛者。其作答兒剛者。或一作二所。以至七所。作擦擦者。或十萬二十萬。以至三十萬。又嘗造浮屠二百一十有六。實以七寶珠玉。半置海畔。半置水中。以鎮海災。
至正二十二年。皇太子召西番高麗諸僧。列坐清寧殿 按元史順帝本紀。至正二十二年。冬十二月。皇太子常坐清寧殿。分佈長席。列坐西番高麗諸僧。皇太子曰。李好文先生教我儒書多年。尚不省其義。今聽佛法。一夜即能曉焉。於是頗崇尚佛學。
至正二十四年。秋八月。禁止西番僧人好事 按元史順帝本紀云云。
(古今圖書整合)釋教部匯考卷第五 卍新續藏第 77 冊 No. 1521 (古今圖書整合)釋教部匯考
(古今圖書整合)釋教部匯考卷第六
明
太祖洪武四年
【現代漢語翻譯】 現代漢語譯本： 有人唸誦必思禪（Bisican）：漢譯為無量壽（Amitayus）。有人唸誦睹思哥兒（Dusige'er）：漢譯為白傘蓋咒（White Umbrella Mantra）。有人唸誦收札沙剌（Shouzhashala）：漢譯為五護陀羅尼經（Five Protective Dharani Sutra）。有人唸誦阿昔答撒答昔里（Axidasadaxili）：漢譯為八十頌般若經（Ashtasahasrika Prajnaparamita Sutra）。有人唸誦撒思納屯（Sasinatun）：漢譯為大理天神咒（Mahabali Deva Mantra）。有人唸誦闊兒魯弗卜屯（Kuoerlufubutun）：漢譯為大輪金剛咒（Mahacakra Vajra Mantra）。有人唸誦且八迷屯（Qiebamitun）：漢譯為無量壽經（Amitayus Sutra）。有人唸誦亦思羅八（Yisiluoba）：漢譯為最勝王經（Suvarnaprabhasa Sutra）。有人唸誦撒思納屯（Sasinatun）：漢譯為護神咒（Protective Deity Mantra）。有人唸誦南占屯（Nanzhantun）：漢譯為懷相金剛（Embracing Vajra）。有人唸誦卜魯八（Buluba）：漢譯為咒法（Mantra Practice）。 還有人制作擦擦（Caca）：用泥土製作小浮屠。還有人制作答兒剛（Da'ergang）：製作答兒剛，或者一次製作一處或兩處，甚至七處。製作擦擦，或者十萬個、二十萬個，甚至三十萬個。又曾經建造浮屠二百一十六座，用七寶珠玉裝飾，一半放置在海邊，一半放置在水中，用來鎮壓海難。 至正二十二年，皇太子召集西番（Xifan）和高麗（Gaoli）的僧人，在清寧殿列座。按《元史·順帝本紀》記載，至正二十二年冬十二月，皇太子經常在清寧殿，分佈長席，讓西番和高麗的僧人列座。皇太子說：『李好文先生教我儒書多年，尚且不明白其中的含義。現在聽聞佛法，一夜就能明白。』於是頗為崇尚佛學。 至正二十四年秋八月，禁止西番僧人好事。按《元史·順帝本紀》記載。 （《古今圖書整合》）釋教部匯考卷第五 卍新續藏第 77 冊 No. 1521 （《古今圖書整合》）釋教部匯考 （《古今圖書整合》）釋教部匯考卷第六 明 太祖洪武四年
【English Translation】 English version: Some recite Bisican (必思禪): In Chinese, it means Amitayus (無量壽). Some recite Dusige'er (睹思哥兒): In Chinese, it means the White Umbrella Mantra (白傘蓋咒). Some recite Shouzhashala (收札沙剌): In Chinese, it means the Five Protective Dharani Sutra (五護陀羅尼經). Some recite Axidasadaxili (阿昔答撒答昔里): In Chinese, it means the Ashtasahasrika Prajnaparamita Sutra (八十頌般若經). Some recite Sasinatun (撒思納屯): In Chinese, it means the Mahabali Deva Mantra (大理天神咒). Some recite Kuoerlufubutun (闊兒魯弗卜屯): In Chinese, it means the Mahacakra Vajra Mantra (大輪金剛咒). Some recite Qiebamitun (且八迷屯): In Chinese, it means the Amitayus Sutra (無量壽經). Some recite Yisiluoba (亦思羅八): In Chinese, it means the Suvarnaprabhasa Sutra (最勝王經). Some recite Sasinatun (撒思納屯): In Chinese, it means the Protective Deity Mantra (護神咒). Some recite Nanzhantun (南占屯): In Chinese, it means the Embracing Vajra (懷相金剛). Some recite Buluba (卜魯八): In Chinese, it means Mantra Practice (咒法). There are also those who make Caca (擦擦): They make small stupas out of mud. There are also those who make Da'ergang (答兒剛): Those who make Da'ergang make one or two places at a time, or even seven places. Those who make Caca make one hundred thousand, two hundred thousand, or even three hundred thousand. They also once built two hundred and sixteen stupas, decorated with seven treasures, pearls, and jade, half placed on the seashore and half placed in the water to suppress sea disasters. In the twenty-second year of the Zhizheng era, the Crown Prince summoned monks from Xifan (西番) and Gaoli (高麗) and had them seated in Qingning Hall. According to the 'Benji of Emperor Shun' in the History of Yuan, in the twelfth month of winter in the twenty-second year of the Zhizheng era, the Crown Prince often sat in Qingning Hall, distributing long mats and having monks from Xifan and Gaoli seated. The Crown Prince said, 'Mr. Li Haowen has taught me Confucian books for many years, but I still do not understand their meaning. Now, listening to the Buddhist teachings, I can understand them in one night.' Therefore, he greatly admired Buddhist studies. In the eighth month of autumn in the twenty-fourth year of the Zhizheng era, the Crown Prince prohibited the monks of Xifan from doing good deeds. According to the 'Benji of Emperor Shun' in the History of Yuan. ('Gujin Tushu Jicheng') Buddhist Section Compilation, Volume 5 卍 New Continued Collection, Volume 77, No. 1521 ('Gujin Tushu Jicheng') Buddhist Section Compilation ('Gujin Tushu Jicheng') Buddhist Section Compilation, Volume 6 Ming Fourth Year of the Hongwu Era of Emperor Taizu
。詔徴高僧廣薦佛會 按宋濂蔣山寺廣薦佛會記。洪武四年。冬十有二月。詔徴江南高僧十人。欽天監擇日。于蔣山太平興國禪寺。建薦法會。上宿齋室。卻葷肉弗御者一月。復敕中書右丞相汪廣洋。左丞相胡惟庸。移書城社之神。具宣上意。俾達諸冥期以畢集。
洪武五年。大建鐘山法會 按列朝詩集。洪武五年正月十五日。朝廷就鐘山寺。大建法會。普濟幽冥。四年十二月十五日。上御奉天殿。集公侯百官。宣諭建會之因。禁天下屠宰。上先齋戒一月。以嚴法。至正月十三日三鼓時。上御奉天殿。集公侯百官。奉上佛表。命禮部尚書。赍赴鐘山。啟建法會焚之。十五日上服袞冕。乘輦輅。赴法會。至日夕迎佛。上率公侯百官。臨法筵供佛。行大禮樂用善世等曲。先是十四日微雪呈祥。尋即開霽。是夕星月在天。風露湛寂。絲竹迭奏。燈火交輝。禮儀之盛。前古莫及。
洪武六年。封番僧為灌頂國師及贊善等王。俱賜金章誥命 按明通紀。洪武六年八月。詔西番土番各族酋長。舉故有官職者。至京受職賜印。俾因俗為治。以故元攝帝師喃加巴藏卜。為熾盛佛寶國師。分設烏思藏甘朵衛二都指揮使司。自指揮宣慰招討等司。及萬戶府千戶所。凡三十三處。以官其酋長。自是番僧有封為灌頂國師及贊善王。
【現代漢語翻譯】 現代漢語譯本：
詔令徵召高僧，廣開薦拔佛事法會——根據宋濂《蔣山寺廣薦佛會記》記載，洪武四年（1371年）十二月，明太祖詔令徵召江南十位高僧，由欽天監選擇吉日，在蔣山（今南京紫金山）太平興國禪寺舉辦薦拔法會。明太祖在齋室居住，不吃葷腥食物，持續一個月。又敕令中書右丞相汪廣洋、左丞相胡惟庸，將城隍社稷之神的神位移來，詳細宣達皇帝的旨意，使他們傳達給陰間的神靈，期望他們全部到來。 洪武五年，大建鐘山法會——根據《列朝詩集》記載，洪武五年（1372年）正月十五日，朝廷在鐘山寺（位於今南京紫金山）大建法會，普遍超度幽冥界的眾生。洪武四年十二月十五日，明太祖在奉天殿（南京故宮正殿）召集公侯百官，宣佈舉辦這次法會的原因，並禁止天下屠宰。明太祖事先齋戒一個月，以示對佛法的尊重。到正月十三日三更時分，明太祖在奉天殿召集公侯百官，奉上佛表，命令禮部尚書，帶著佛表前往鐘山，開啟法會並焚燒佛表。十五日，明太祖身穿袞冕（皇帝禮服），乘坐輦輅（皇帝乘坐的車），前往法會。到了傍晚，迎接佛像。明太祖率領公侯百官，來到法會現場供奉佛像，行大禮，演奏《善世》等樂曲。此前，十四日下了小雪，預示著吉祥，不久便放晴。當晚，星月在天，風露寂靜，絲竹之聲交替演奏，燈火交相輝映。禮儀的盛大，前代沒有能夠比得上的。 洪武六年，封番僧為灌頂國師及贊善等王，都賜予金印誥命——根據《明通紀》記載，洪武六年（1373年）八月，明太祖詔令西番（泛指青藏地區）土番（古代對藏族的稱謂）各族酋長，推舉原來有官職的人，到京城接受官職並賜予印信，讓他們按照當地的風俗進行治理。因此，原元朝攝帝師喃加巴藏卜（Namgyal Palzangpo）被封為熾盛佛寶國師。分設烏思藏（衛藏，今西藏自治區）甘朵衛（噶廈政府所在地）二都指揮使司，下設指揮使司、宣慰司、招討司等司，以及萬戶府、千戶所，共三十三處，用來任命當地的酋長。從此以後，番僧中有人被封為灌頂國師以及贊善王等。
【English Translation】 English version:
An imperial edict was issued to summon eminent monks and widely hold Buddhist assemblies for recommending the deceased—According to Song Lian's 'Record of the Grand Buddhist Assembly for Recommending the Deceased at Jiangshan Temple,' in the twelfth month of the fourth year of Hongwu (1371), the Hongwu Emperor issued an edict to summon ten eminent monks from Jiangnan (the region south of the Yangtze River). The Astronomical Bureau selected an auspicious day to hold a Buddhist assembly for recommending the deceased at the Taiping Xingguo Chan Temple on Jiangshan Mountain (now Zijin Mountain in Nanjing). The Emperor resided in a fasting chamber, abstaining from meat and pungent foods for a month. He also ordered the Right Grand Councilor of the Central Secretariat, Wang Guangyang, and the Left Grand Councilor, Hu Weiyong, to move the deities of the city, the land, and the grain, and to fully convey the Emperor's intentions, so that they would be communicated to the spirits of the underworld, hoping that they would all gather. In the fifth year of Hongwu, a grand Buddhist assembly was held at Zhongshan Mountain—According to the 'Collected Poems of Successive Dynasties,' on the fifteenth day of the first month of the fifth year of Hongwu (1372), the court held a grand Buddhist assembly at Zhongshan Temple (located on Zijin Mountain in present-day Nanjing) to universally deliver beings in the netherworld. On the fifteenth day of the twelfth month of the fourth year, the Emperor gathered dukes, marquises, and hundreds of officials in the Fengtian Hall (the main hall of the Nanjing Imperial Palace) to announce the reasons for holding the assembly and to prohibit slaughtering throughout the realm. The Emperor fasted for a month beforehand to show respect for the Dharma. On the thirteenth day of the first month, at the third watch (around midnight), the Emperor gathered dukes, marquises, and hundreds of officials in the Fengtian Hall to present a Buddhist memorial, ordering the Minister of Rites to take the memorial to Zhongshan Mountain, initiate the assembly, and burn the memorial. On the fifteenth day, the Emperor wore the imperial robes and rode in a carriage to the assembly. In the evening, he welcomed the Buddha image. The Emperor led the dukes, marquises, and hundreds of officials to the assembly site to make offerings to the Buddha, performing grand rituals and playing music such as the 'Good World' melody. Prior to this, on the fourteenth day, there was a light snowfall, indicating auspiciousness, and it soon cleared up. That night, the stars and moon were in the sky, the wind and dew were still, and the sounds of string and bamboo instruments alternated, with the lights shining brightly. The grandeur of the ceremony was unmatched by any previous era. In the sixth year of Hongwu, Tibetan monks were enfeoffed as Guanding (Abhisheka) National Preceptors and Zanshan (Praise Goodness) Kings, all of whom were granted golden seals and imperial edicts—According to the 'General History of the Ming Dynasty,' in the eighth month of the sixth year of Hongwu (1373), the Emperor ordered the chieftains of the various tribes of Xifan (general term for the Qinghai-Tibet region) and Tubo (ancient term for the Tibetan people) to recommend those who had held official positions to come to the capital to receive official posts and be granted seals, so that they could govern according to local customs. Therefore, the former Imperial Preceptor of the Yuan Dynasty, Namgyal Palzangpo, was enfeoffed as the 'Radiant Buddha Treasure National Preceptor'. Two Regional Military Commissions were established in Ü-Tsang (Weizang, present-day Tibet Autonomous Region) and Ganden Phodrang (the seat of the Ganden government), with subordinate commanderies, pacification commissions, and punitive expedition commissions, as well as ten-thousand-household offices and thousand-household offices, totaling thirty-three locations, to appoint the local chieftains. From then on, some Tibetan monks were enfeoffed as Guanding National Preceptors and Zanshan Kings.
闡化王。正覺大乘法王。如來大寶法王者。俱賜金章誥命。領其人民。間歲朝貢。
洪武十五年。改善世院。為僧錄司。設左右善世闡教講經覺義。以司釋教之事。是歲詔選高僧。分侍諸王 按明會典。國初置善世院。洪武十五年。改僧錄司。正六品。衙門設左右善世。左右闡教。左右講經。左右覺義職專釋教之事。屬禮部。其衙門南京建於天界寺。永樂后。北京建於大興隆寺。今大興隆寺毀。徙于大隆善寺 凡本司官俱選精通經典。戒行端潔者。為之不支俸。如有文移以僧人掌行僕從。以佃戶充役 凡僧有三等。曰禪。曰講。曰教。在外僧人。府屬僧綱司。州屬僧正司。縣屬僧會司管領。皆統于本司 凡本司官。每月止朝朔望班列于西。如遇慶賀頒詔等事行禮。皆預班列于東 凡在京祭祀本司官。皆不預在外同 凡內外僧官。專一檢束天下僧人。恪守戒律清規。違者從本司懲治。若犯與軍民相干者。從有司懲治 按明通紀。十五年詔選高僧分侍諸王。僧道衍往燕府。住持慶壽禪寺。
洪武二十年。令民年二十以上者。不許為僧 按明會典云云。
洪武二十五年。定僧官僧人服色。又令造周知冊。頒示天下僧寺 按明會典。凡僧官僧人服色。洪武二十五年。令瑜珈僧許穿靴 凡僧人給授度牒。洪武
【現代漢語翻譯】 現代漢語譯本： 闡化王（Chan Hua Wang，一個王的名字），正覺大乘法王（Zheng Jue Da Cheng Fa Wang，一個王的名字），如來大寶法王（Ru Lai Da Bao Fa Wang，一個王的名字），都賜予金印和誥命，讓他們統領各自的人民，隔年進行朝貢。
洪武十五年，將改善世院（Shan Shi Yuan，機構名）改為僧錄司（Seng Lu Si，機構名），設定左右善世（Zuo You Shan Shi，職位名）、闡教（Chan Jiao，職位名）、講經（Jiang Jing，職位名）、覺義（Jue Yi，職位名），來管理佛教事務。同年，詔令選拔高僧，分派侍奉各位藩王。——根據《明會典》記載，明朝初期設定善世院，洪武十五年改為僧錄司，正六品。衙門設定左右善世、左右闡教、左右講經、左右覺義，專職管理佛教事務，隸屬於禮部。該衙門在南京建於天界寺（Tian Jie Si，寺廟名），永樂年間后，在北京建於大興隆寺（Da Xing Long Si，寺廟名）。現在大興隆寺已經毀壞，遷移到大隆善寺（Da Long Shan Si，寺廟名）。凡是本司的官員，都選拔精通經典、戒行端正的人擔任，不領取俸祿。如有公文傳遞，由僧人掌管，僕從由佃戶充當。僧人分為三種：禪僧、講僧、教僧。在外地的僧人，由府屬的僧綱司（Seng Gang Si，機構名）、州屬的僧正司（Seng Zheng Si，機構名）、縣屬的僧會司（Seng Hui Si，機構名）管轄，都隸屬於本司。凡是本司的官員，每月只在初一、十五朝班列位於西邊。如遇到慶賀、頒佈詔書等事宜，行禮時都預先班列位於東邊。凡是在京城舉行的祭祀，本司的官員都不參與在外地的祭祀。凡是內外僧官，專門負責約束天下的僧人，嚴格遵守戒律清規，違犯者由本司懲治。如果觸犯與軍民相關的事務，由地方官府懲治。——根據《明通紀》記載，洪武十五年，詔令選拔高僧分派侍奉各位藩王，僧人道衍（Dao Yan，人名）前往燕王府，住持慶壽禪寺（Qing Shou Chan Si，寺廟名）。
洪武二十年，命令百姓年滿二十歲以上，不許出家為僧。——根據《明會典》記載。
洪武二十五年，規定僧官僧人的服飾顏色，又命令製造周知冊（Zhou Zhi Ce，書名），頒佈給天下各地的寺廟。——根據《明會典》記載，凡是僧官僧人的服飾顏色，洪武二十五年，命令瑜珈僧（Yu Jia Seng，僧人的一種）可以穿靴子。凡是僧人授予度牒（Du Die，一種證明檔案），洪武
【English Translation】 English version: Chan Hua Wang (Chan Hua Wang, a king's name), Zheng Jue Da Cheng Fa Wang (Zheng Jue Da Cheng Fa Wang, a king's name), and Ru Lai Da Bao Fa Wang (Ru Lai Da Bao Fa Wang, a king's name) were all granted golden seals and imperial edicts, allowing them to govern their respective people and make tribute every other year.
In the fifteenth year of Hongwu, the Shanshi Yuan (Shan Shi Yuan, an institution's name) was changed to the Senglu Si (Seng Lu Si, an institution's name), with the establishment of Zuo You Shan Shi (Zuo You Shan Shi, official titles), Chan Jiao (Chan Jiao, official titles), Jiang Jing (Jiang Jing, official titles), and Jue Yi (Jue Yi, official titles) to manage Buddhist affairs. In the same year, an imperial decree was issued to select eminent monks to serve the various princes. - According to the 'Ming Hui Dian', the Shanshi Yuan was established in the early Ming Dynasty. In the fifteenth year of Hongwu, it was changed to the Senglu Si, a position of the sixth rank. The yamen (government office) was set up with Zuo You Shan Shi, Zuo You Chan Jiao, Zuo You Jiang Jing, and Zuo You Jue Yi, dedicated to managing Buddhist affairs, under the jurisdiction of the Ministry of Rites. This yamen was built in Nanjing at the Tianjie Temple (Tian Jie Si, a temple's name). After the Yongle period, it was built in Beijing at the Daxinglong Temple (Da Xing Long Si, a temple's name). Now that the Daxinglong Temple has been destroyed, it has been moved to the Dalongshan Temple (Da Long Shan Si, a temple's name). All officials of this office are selected from those who are well-versed in the scriptures and have pure conduct, and they do not receive salaries. If there are official documents to be delivered, they are managed by monks, and servants are provided by tenant farmers. Monks are divided into three types: Chan monks, lecturing monks, and teaching monks. Monks in other regions are governed by the Senggang Si (Seng Gang Si, an institution's name) under the prefecture, the Sengzheng Si (Seng Zheng Si, an institution's name) under the state, and the Senghui Si (Seng Hui Si, an institution's name) under the county, all of which are under the jurisdiction of this office. All officials of this office only attend court on the first and fifteenth of each month, lining up on the west side. If there are celebrations or the promulgation of imperial edicts, they line up on the east side to perform the ceremonies. All officials of this office do not participate in sacrifices held outside the capital. All internal and external monastic officials are specifically responsible for restraining the monks of the world, strictly abiding by the precepts and rules, and those who violate them are punished by this office. If they commit offenses related to the military and civilians, they are punished by the local government. - According to the 'Ming Tong Ji', in the fifteenth year of Hongwu, an imperial decree was issued to select eminent monks to serve the various princes. The monk Dao Yan (Dao Yan, a person's name) went to the Prince of Yan's residence and became the abbot of the Qingshou Chan Temple (Qing Shou Chan Si, a temple's name).
In the twentieth year of Hongwu, it was ordered that people over the age of twenty were not allowed to become monks. - According to the 'Ming Hui Dian'.
In the twenty-fifth year of Hongwu, the colors of the robes of monastic officials and monks were stipulated, and it was ordered to create the Zhou Zhi Ce (Zhou Zhi Ce, a book's name) to be distributed to temples throughout the world. - According to the 'Ming Hui Dian', regarding the colors of the robes of monastic officials and monks, in the twenty-fifth year of Hongwu, it was ordered that Yoga monks (Yu Jia Seng, a type of monk) were allowed to wear boots. All monks are granted ordination certificates (Du Die, a type of certificate), Hongwu
二十五年。令本司造周知冊編次在京在外寺院僧人。備開各年。甲姓名字行。及為僧年月。並所給度牒字號。頒示天下僧寺備照。凡遊方行腳。至者以冊驗之。其有不同。許護送有司解京。治以重罪。容留者罪如之。其後不造歲久。仍有詐偽者。至正統五年。令照舊造冊。
洪武二十六年。令試僧能通經典者給牒 按明會典。洪武二十六年。令各司每三年考試。能通經典者。申送到部。具奏出給度牒 凡各處額設寺。俱有僧人住持。從各寺僧人保舉有戒行通經典者。僧綱等司申本司給與劄付。其有錢糧大寺。轉申禮部出給劄付。
惠宗建文四年六月。燕王即位。十月以僧道衍。為僧錄司左善世 按明通紀云云。
成祖永樂二年。擢僧道衍為太子少保 按明通紀。永樂二年四月。擢左善世僧道衍。為太子少保始複姓姚。賜名廣孝。上自是稱為姚少師而不名。亦終不蓄髮娶妻。居止多在僧寺。常賜二宮人亦不近。上乃召還之。
永樂四年。迎西僧尚師哈立麻。至京師 按明通紀。永樂四年。迎西僧尚師哈立麻至京師。先是上在藩邸。聞烏思藏有尚師哈立麻者異僧也。及即位。遣中官仆顯赍書幣往迎。五歷寒暑乃至。車駕往視之。無拜跪禮。合掌而已 按明外史方技傳。釋子智光武定人。洪武時奉
【現代漢語翻譯】 現代漢語譯本 二十五年，命令本司（指相關政府部門）製作周知冊，編排登記在京城和地方寺院的僧人。詳細記錄每年的情況，包括僧人的俗姓、名字、出家受戒的年月，以及所頒發的度牒（成為僧人的憑證）字號，頒佈給天下所有的僧寺作為參照。凡是雲遊四方的僧人，到達某地時要用周知冊來驗證身份。如果發現有不符的，允許地方官護送其到京城，按重罪論處。容留他們的，罪行與他們相同。後來因為時間久遠，周知冊沒有繼續製作，仍然有冒充僧人的情況。到正統五年，命令恢復舊制，重新制作周知冊。
洪武二十六年，命令考試僧人，能通曉經典者授予度牒。按照《明會典》記載，洪武二十六年，命令各司每三年進行考試，能通曉經典者，上報到戶部，再由戶部上奏朝廷，頒發度牒。凡是各地設定有固定名額的寺院，都有僧人居住主持。由各寺院的僧人推舉有戒行、通曉經典者，由僧綱等機構上報本司，給予札付（委任狀）。其中有錢糧收入的大寺院，轉而上報禮部，由禮部出具札付。
惠宗建文四年六月，燕王（即後來的明成祖朱棣）即位。十月，任命僧人道衍（即姚廣孝）為僧錄司左善世（僧官名）。按照《明通紀》的記載。
成祖永樂二年，提拔僧人道衍為太子少保（官名）。按照《明通紀》記載，永樂二年四月，提拔左善世僧道衍為太子少保，開始恢復俗姓姚，賜名廣孝。皇上從此稱他為姚少師，不直呼其名。姚廣孝始終沒有蓄髮娶妻，居住的地方多在僧寺。皇上曾經賜給他兩名宮女，他也不親近。皇上於是召他回朝。
永樂四年，迎接西域僧人尚師哈立麻（高僧名）到京城。按照《明通紀》記載，永樂四年，迎接西域僧人尚師哈立麻到京城。此前，皇上還在藩邸的時候，就聽說烏思藏（今西藏）有尚師哈立麻這位奇異的僧人。等到即位后，派遣中官仆顯帶著書信和禮物前去迎接。經歷了五年寒暑才到達。皇上親自前往觀看，尚師哈立麻沒有行拜跪之禮，只是合掌而已。按照《明外史·方技傳》記載，釋子智光是武定人。洪武年間，奉旨...
【English Translation】 English version In the twenty-fifth year, the relevant government department was ordered to create a comprehensive register, compiling and registering monks in monasteries in the capital and other regions. Detailed records were to be kept for each year, including the monks' secular surnames, names, the years of their ordination, and the serial numbers of the ordination certificates (documents proving their status as monks), which were to be promulgated to all monasteries in the country for reference. Any wandering monks arriving at a place were to have their identities verified using the register. If any discrepancies were found, local officials were permitted to escort them to the capital, where they would be severely punished. Those who harbored them would be punished in the same way. Later, due to the passage of time, the register was no longer maintained, and there were still cases of people impersonating monks. In the fifth year of the Zhengtong era, it was ordered to restore the old system and create the register again.
In the twenty-sixth year of Hongwu, it was ordered to examine monks, and those who were proficient in the scriptures would be granted ordination certificates. According to the 'Ming Huidian' (Collected Statutes of the Ming Dynasty), in the twenty-sixth year of Hongwu, it was ordered that each department conduct examinations every three years, and those who were proficient in the scriptures would be reported to the Ministry of Revenue, which would then submit a memorial to the court for the issuance of ordination certificates. All monasteries in various places with fixed quotas had monks residing and presiding over them. Monks with good conduct and proficiency in the scriptures were to be recommended by the monks of each monastery, and the Sanggang (monastic administration) and other institutions would report to the relevant department, which would issue a 'zhafu' (official warrant). Large monasteries with revenue from land and taxes would instead report to the Ministry of Rites, which would issue the 'zhafu'.
In June of the fourth year of Jianwen during the reign of Emperor Huizong, the Prince of Yan (later Emperor Chengzu, Zhu Di) ascended the throne. In October, the monk Daoyan (also known as Yao Guangxiao) was appointed as the Left Shanshi (a monastic official title) of the Sanglu Si (Bureau of Monastic Affairs). This is according to the records in the 'Ming Tongji' (Comprehensive Records of the Ming Dynasty).
In the second year of Yongle during the reign of Emperor Chengzu, the monk Daoyan was promoted to Grand Guardian of the Heir Apparent (an official title). According to the 'Ming Tongji', in April of the second year of Yongle, the Left Shanshi monk Daoyan was promoted to Grand Guardian of the Heir Apparent, and he began to restore his secular surname Yao, and was granted the name Guangxiao. From then on, the Emperor referred to him as Teacher Yao, without calling him by his given name. Yao Guangxiao never grew his hair or married, and his residence was mostly in monasteries. The Emperor once bestowed two palace women upon him, but he did not approach them. The Emperor then summoned him back to court.
In the fourth year of Yongle, the Western Region monk Shangshi Halima (a high-ranking monk) was welcomed to the capital. According to the 'Ming Tongji', in the fourth year of Yongle, the Western Region monk Shangshi Halima was welcomed to the capital. Previously, when the Emperor was still a prince, he had heard that there was an extraordinary monk named Shangshi Halima in Wusizang (present-day Tibet). After he ascended the throne, he sent the eunuch Pu Xian with letters and gifts to welcome him. It took five years of cold and heat to arrive. The Emperor personally went to see him, but Shangshi Halima did not perform the ritual of bowing, only joining his palms together. According to the 'Ming Waishi Fangji Zhuan' (Unofficial History of the Ming Dynasty, Biographies of Technical Experts), the Buddhist monk Zhiguang was a native of Wuding. During the Hongwu era, he was ordered...
命兩使烏斯藏。榜葛剌泥八剌地涌塔諸國。永樂時。又使烏斯藏。迎尚師哈立麻。遂通番國諸經。多所翻譯。歷事六朝。寵錫冠群僧。
永樂五年。以諸郡請度牒僧千八百人。發戍遼東甘肅。命西僧尚師哈立麻。啟建法壇。尋加封。使領天下釋教 按明通紀。永樂五年正月。直𨽻及浙江諸郡軍民子弟。披剃為僧赴京。請度牒者。千八百人。禮部以聞。上怒曰。皇考之制。民年四十以上始聽出家。今犯禁若此。是不知有朝廷矣。命悉付兵部。編軍籍發戍遼東甘肅。二月命西僧尚師哈立麻。于靈谷寺。啟建法壇。薦祀皇考皇妣。尚師率天下僧伽舉場普度大齋科十有四日。卿雲天花甘雨甘露。舍利祥光。青鳥白鶴連日畢集。一夕檜柏生金色花。遍於都城。金仙羅漢。變現雲表。白象青獅。莊嚴妙相。天燈導引幡蓋旋繞種種不絕。又聞梵唄空樂自天而隆。群臣上表稱賀。學士胡廣等獻聖孝瑞應歌頌。自是之後。上潛心釋典。作為佛曲。使宮中歌舞之。三月封西僧哈立麻。為萬行具足十分最勝圓覺妙智慧普應祐國演教如來大寶法王西天大善自在佛。領天下釋教。賜金百兩。銀千兩。彩幣寶鈔。織金珠袈裟。金銀器皿。鞍馬賜儀仗與郡王同。其徒孛羅等。皆封為大國師。並賜印誥金幣等物。宴之於華蓋殿。
永樂六年
【現代漢語翻譯】 現代漢語譯本：派遣兩位使者前往烏斯藏（泛指西藏地區）。榜葛剌（孟加拉），泥八剌（尼泊爾），地涌塔（具體地點不詳）等國。永樂年間，又派遣使者前往烏斯藏，迎接尚師哈立麻（一位西藏高僧）。於是溝通了番國（指周邊國家）的許多佛經，並進行了大量翻譯。哈立麻歷經六個朝代，受到的恩寵超過了所有僧侶。
永樂五年，因為各郡請求頒發度牒（出家許可證）的僧人有一千八百人，朝廷將他們發配到遼東、甘肅戍守邊疆。並命令西僧尚師哈立麻，開始建造法壇。不久之後加封哈立麻，讓他統領天下佛教事務。（按《明通紀》記載）永樂五年正月，直隸（明代京師所在地）以及浙江等郡的軍民子弟，剃髮出家前往京城，請求度牒的人數達到一千八百人。禮部將此事上報，皇帝震怒說：『先帝的制度規定，百姓年滿四十歲以上才能允許出家。現在違反禁令的情況如此嚴重，簡直是不把朝廷放在眼裡！』命令全部交給兵部，編入軍籍發配到遼東、甘肅戍守邊疆。二月，命令西僧尚師哈立麻，在靈谷寺開始建造法壇，祭祀先皇和皇太后。尚師率領天下僧侶舉行盛大的普度齋醮法會，歷時十四天。期間出現卿雲、天花、甘雨、甘露、舍利祥光等瑞象，青鳥、白鶴連續多日聚集。一夜之間，檜柏樹上生出金色花朵，遍佈整個都城。金仙羅漢在雲端顯現，白象青獅莊嚴妙相。天燈引導，幡蓋旋轉，種種祥瑞景象接連不斷。又聽到梵唄空樂從天而降。群臣上表稱賀。學士胡廣等人獻上《聖孝瑞應歌頌》。自此之後，皇帝潛心研究佛經，創作佛曲，讓宮中歌舞表演。三月，封西僧哈立麻為萬行具足十分最勝圓覺妙智慧普應祐國演教如來大寶法王西天大善自在佛，統領天下佛教事務，賜予黃金一百兩，白銀一千兩，彩幣寶鈔，織金珠袈裟，金銀器皿，鞍馬，賜予的儀仗與郡王相同。他的徒弟孛羅等人，都被封為大國師，並賜予印誥、金幣等物品，在華蓋殿設宴款待。
永樂六年
【English Translation】 English version: Two envoys were dispatched to U-Tsang (a general term for the Tibetan region). And also to countries such as Bang Ge La (Bengal), Ni Ba La (Nepal), and Di Yong Ta (location uncertain). During the Yongle period, envoys were again sent to U-Tsang to welcome Shangshi Halima (a high-ranking Tibetan monk). Consequently, many Buddhist scriptures from neighboring countries were accessed and extensively translated. Halima served through six reigns and received more favor than any other monk.
In the fifth year of Yongle, due to the request from various prefectures for ordination certificates (licenses to become a monk) for eighteen hundred monks, the court sent them to Liaodong and Gansu to garrison the borders. The Western monk Shangshi Halima was ordered to begin constructing an altar. Soon after, Halima was further honored and made to oversee all Buddhist affairs in the realm. (According to the Ming Tong Ji). In the first month of the fifth year of Yongle, sons of military and civilian families from Zhili (the area around the capital during the Ming dynasty) and Zhejiang and other prefectures shaved their heads and went to the capital to request ordination certificates, numbering eighteen hundred people. The Ministry of Rites reported this matter, and the emperor was furious, saying, 'The late emperor's rule stipulated that people must be over forty years old to be allowed to become monks. Now, violations of this prohibition are so severe, it is as if the court is not even acknowledged!' He ordered them all to be handed over to the Ministry of War, registered into the military, and sent to Liaodong and Gansu to garrison the borders. In the second month, the Western monk Shangshi Halima was ordered to begin constructing an altar at Linggu Temple to commemorate the late emperor and empress dowager. Shangshi led monks from across the realm in a grand Pudu (universal salvation) ritual lasting fourteen days. During this time, auspicious signs such as auspicious clouds, celestial flowers, sweet rain, sweet dew, and relics emitting light appeared, and bluebirds and white cranes gathered for many consecutive days. Overnight, golden flowers grew on the juniper trees, spreading throughout the entire capital. Golden immortals and Arhats manifested in the clouds, and white elephants and blue lions adorned the wondrous scene. Celestial lamps guided the way, banners rotated, and various auspicious phenomena continued without end. Furthermore, monastic chants and celestial music were heard descending from the sky. The court officials submitted memorials of congratulations. Academics such as Hu Guang presented Songs of Sagely Piety and Auspicious Omens. From then on, the emperor devoted himself to studying Buddhist scriptures, composing Buddhist music, and having it performed in the palace. In the third month, the Western monk Halima was named 'All-Accomplishing, Perfectly Victorious, Complete Enlightenment, Wondrous Wisdom, Universally Responsive, Protecting the Nation, Teaching Tathagata, Great Treasure Dharma King, Great Free Buddha of the Western Heaven', overseeing all Buddhist affairs in the realm, and was granted one hundred taels of gold, one thousand taels of silver, colored silks and precious banknotes, a brocade-embroidered kasaya (robe), gold and silver utensils, and a saddled horse. The bestowed regalia was equivalent to that of a prince. His disciples, such as Bo Luo, were all named Great National Preceptors and were granted seals of appointment, gold coins, and other items. A banquet was held for them in the Hall of Literary Glory.
Yongle, sixth year
。禁軍民子弟僮奴。自削髮爲僧 按明會典。永樂六年。令軍民子弟僮奴。自削髮爲僧者。並其父兄送京師。發五臺山。做工畢日。就北京為民種田。及盧龍牧馬寺主僧擅容留者。亦發北京為民種田。
永樂八年。命番僧為國師。又遣使往西土。徴尚師昆澤思巴 按明大政紀。永樂八年九月庚申。命番僧綿思吉等。為凈慈妙濟國師。各絡護敕俾自在修行。遣內宮關僧赍書及銀幣。往西土。徴尚師昆澤思巴。十月命番僧班丹藏卜等。為凈覺弘濟等國師。把弁等為禪師。各給誥印。
永樂十年十二月。烏思藏尚師昆澤思巴來朝。先遣人進舍利佛像 按明大政紀云云。
永樂十五年。禁僧尼私創庵院 按明會典云云。
永樂十六年。定度僧例。並僧人額數 按明會典。永樂十六年。定凡度僧例以十年一次。先期禮部奏準。在京行童從本寺具名。在外從僧綱等司。造冊給批俱由本司。轉申禮部施行。本部孝試。能通經典者。給與度牒。其僧人額數。府不過四十人。州三十人。縣二十人。
永樂十七年。頒佛經佛曲 按明通紀。永樂十七年秋。御製佛曲成。並刊佛經以傳。九月十二日欽頒佛經。至大報恩寺。當日夜本寺塔。見舍利光如寶珠。十三日現五色毫光。卿雲捧日千佛觀音菩薩羅漢妙相畢
【現代漢語翻譯】 現代漢語譯本：禁止軍人、百姓的子弟和奴僕私自剃髮出家為僧。根據《明會典》記載，永樂六年，朝廷下令，凡是軍人、百姓的子弟和奴僕私自剃髮出家為僧的，將其父兄一同送往京師，發配到五臺山服勞役。服役期滿后，就在北京充當百姓，耕種田地。如果盧龍牧馬寺的主持僧人擅自收留這些人，也將被髮配到北京充當百姓，耕種田地。
永樂八年，皇帝敕命番僧（指來自西域的僧侶）為國師，並派遣使者前往西土（指印度等地），徵召尚師昆澤思巴（Kunzeshiba，一位藏傳佛教的上師）。根據《明大政紀》記載，永樂八年九月庚申日，皇帝敕命番僧綿思吉等人為凈慈妙濟國師，並賜予他們絡護和敕書，允許他們自由修行。派遣內宮太監關僧攜帶書信和銀幣，前往西土，徵召尚師昆澤思巴。同年十月，皇帝敕命番僧班丹藏卜等人為凈覺弘濟等國師，把弁等人為禪師，並分別授予誥印。
永樂十年十二月，烏思藏（Ü-Tsang，西藏的舊稱）的尚師昆澤思巴前來朝見皇帝，事先派人進獻了舍利（Śarīra，佛教聖物）和佛像。
永樂十五年，朝廷禁止僧尼私自建立庵院。
永樂十六年，朝廷制定了度僧（允許人出家為僧）的條例，並規定了僧人的名額。根據《明會典》記載，永樂十六年，朝廷規定，度僧的條例為每十年舉行一次。事先由禮部奏請皇帝批準。在京城的行童（未正式出家的少年）由本寺登記姓名，在外地的僧人由僧綱司等機構造冊並給予批文，都由本司轉呈禮部施行。禮部主持考試，能通曉經典者，授予度牒（出家許可證）。僧人的名額規定為：府不超過四十人，州三十人，縣二十人。
永樂十七年，朝廷頒佈佛經和佛曲。根據《明通紀》記載，永樂十七年秋，皇帝親自製作的佛曲完成，並刊印佛經以傳播。九月十二日，欽定頒佈佛經至大報恩寺。當日夜晚，本寺的塔顯現舍利光，如同寶珠。十三日，顯現五色毫光，卿雲捧日，千佛、觀音菩薩（Avalokiteśvara，佛教菩薩）、羅漢（Arhat，佛教修行者）的妙相全部顯現。
【English Translation】 English version: It was forbidden for sons and younger brothers of military personnel and civilians, as well as servants, to shave their heads and become monks without permission. According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), in the sixth year of the Yongle reign, it was decreed that those sons and younger brothers of military personnel and civilians, as well as servants, who shaved their heads and became monks without permission, their fathers and elder brothers would be sent to the capital, dispatched to Mount Wutai to perform labor. After completing their labor, they would become commoners in Beijing, cultivating fields. If the abbot of the Lumulong Pasture Horse Temple harbored such individuals without authorization, he would also be dispatched to Beijing to become a commoner and cultivate fields.
In the eighth year of the Yongle reign, the emperor appointed Tibetan monks (referring to monks from the Western Regions) as national preceptors and sent envoys to the Western Lands (referring to India and other places) to summon the Venerable Teacher Kunzeshiba. According to the 'Ming Da Zheng Ji' (Major Affairs of the Ming Dynasty), on the Gengshen day of the ninth month of the eighth year of the Yongle reign, the emperor appointed the Tibetan monk Miansiji and others as National Preceptors of Pure Compassion and Wonderful Salvation, granting them protective amulets and imperial edicts, allowing them to practice freely. He sent the inner palace eunuch Guan Seng with letters and silver coins to the Western Lands to summon the Venerable Teacher Kunzeshiba. In the tenth month of the same year, the emperor appointed the Tibetan monks Bandan Zangbu and others as National Preceptors of Pure Enlightenment and Extensive Salvation, and Ba Bian and others as Chan Masters, granting them official seals.
In the twelfth month of the tenth year of the Yongle reign, the Venerable Teacher Kunzeshiba from Ü-Tsang (the old name for Tibet) came to pay homage to the emperor, first sending people to present Śarīra (Buddhist relics) and Buddha images.
In the fifteenth year of the Yongle reign, the court forbade monks and nuns from privately establishing nunneries and monasteries.
In the sixteenth year of the Yongle reign, the court established regulations for ordination (allowing people to become monks) and stipulated the number of monks. According to the 'Ming Hui Dian', in the sixteenth year of the Yongle reign, the court stipulated that ordination would be held once every ten years. The Ministry of Rites would first submit a memorial to the emperor for approval. Novices in the capital would have their names registered by their respective temples, while monks in other regions would have their names registered and approved by the Sangha Control Commission and other institutions, which would then be submitted to the Ministry of Rites for implementation. The Ministry would administer examinations, and those who were proficient in the scriptures would be granted ordination certificates. The number of monks was stipulated as follows: no more than forty in a prefecture, thirty in a sub-prefecture, and twenty in a county.
In the seventeenth year of the Yongle reign, the court promulgated Buddhist scriptures and Buddhist music. According to the 'Ming Tong Ji' (Comprehensive Records of the Ming Dynasty), in the autumn of the seventeenth year of the Yongle reign, the Buddhist music personally composed by the emperor was completed, and Buddhist scriptures were printed for dissemination. On the twelfth day of the ninth month, the imperial decree was issued to promulgate the Buddhist scriptures to the Great Bao'en Temple. On the night of that day, the pagoda of the temple manifested Śarīra light, like a precious jewel. On the thirteenth day, it manifested five-colored rays of light, auspicious clouds holding up the sun, and the wonderful appearances of a thousand Buddhas, Avalokiteśvara (Buddhist Bodhisattva), and Arhats (Buddhist practitioners) all appeared.
集。續頒佛經佛曲。至淮安給散。又現五色圓光。彩雲滿天。雲中現菩薩羅漢。天花寶塔。龍鳳獅象。又有紅鳥白鶴。盤旋飛繞。續又命尚書呂震。都御史王彰。赍捧諸佛世尊如來菩薩尊者名稱歌曲。往陜西河南頒給。神明協應。屢現卿雲。圓光寶塔之祥。文武群臣上表稱賀。上甚喜悅。中官因是益重佛禮僧。建立梵剎。以祈福者。遍兩京城內外云。
永樂十九年。西僧大寶法王來朝 按明通紀。永樂十九年。西僧大寶法王來朝。或請駕親勞之。夏原吉曰。夷人慕義遠來。宜示以倫義。若萬乘一屈。下必有走死而不顧者矣。上曰。爾欲效韓愈耶。乃不出勞。他日法王入見。上命原吉拜之。原吉曰。王人雖微。序于諸侯之上。況夷狄耶。長揖而已。
仁宗洪熙元年。賜釋智光。號大國師。錫以金印 按明外史方技傳。仁宗頗信異教。釋子有智光者。亦賜號圓融妙慧凈覺弘濟輔國光范衍教灌頂廣善大國師。錫以金印。英宗嗣位。復加號西天佛子。錫以玉印。其崇信如此。
宣宗宣德四年。吳忠奏修圓果寺塔。不許 按明通紀。宣德四年二月。工部尚書吳忠言。昨上西圓果寺奏。本寺是古蹟道場。為國祝聖之所。舊塔損壞。乞役民為之。上曰。卿欲藉此求福乎。朕以安民為福。其止之。勿勞吾民。
【現代漢語翻譯】 現代漢語譯本： 集。繼續頒發佛經佛曲。到淮安分發。又出現五色圓光，彩色雲霞滿天。雲中顯現菩薩（Bodhisattva，佛教中發願要普度眾生的修行者）羅漢（Arhat，小乘佛教中證得最高果位的修行者）。天花寶塔，龍鳳獅象。又有紅鳥白鶴，盤旋飛繞。繼續命令尚書呂震，都御史王彰，捧著諸佛世尊（Buddha，對覺悟者的尊稱）如來（Tathagata，佛的十大稱號之一）菩薩（Bodhisattva）尊者（Venerable，對僧人的尊稱）名稱歌曲，前往陜西河南頒發。神明協應，屢次出現卿雲，圓光寶塔的祥瑞。文武群臣上表稱賀。皇上非常喜悅。宦官因此更加重視佛，禮敬僧人，建立寺廟，用來祈福，遍佈兩京城內外。 永樂十九年，西藏僧人大寶法王（Tai Situ，藏傳佛教噶瑪噶舉派的重要活佛）來朝覲見。按照《明通紀》記載，永樂十九年，西藏僧人大寶法王（Tai Situ）來朝覲見。有人請求皇上親自慰勞他。夏原吉說：『邊遠之人仰慕道義而來，應該用倫理道義來對待他們。如果皇上稍微降低身份，下面必定有因此而拚死效仿的人。』皇上說：『你想效仿韓愈嗎？』於是沒有親自慰勞。後來大寶法王（Tai Situ）入宮覲見，皇上命令夏原吉拜見他。夏原吉說：『王室的使者雖然地位卑微，也在諸侯之上，何況是邊遠民族呢？』只是作了個長揖。 仁宗洪熙元年，賜予釋智光『大國師』的稱號，並賜予金印。按照《明外史·方技傳》記載，仁宗皇帝頗為相信佛教。僧人智光，也被賜予『圓融妙慧凈覺弘濟輔國光范衍教灌頂廣善大國師』的稱號，並賜予金印。英宗皇帝繼位后，又加封『西天佛子』的稱號，並賜予玉印。他崇信佛教就是這樣。 宣宗宣德四年，吳忠上奏修繕圓果寺塔，沒有被允許。按照《明通紀》記載，宣德四年二月，工部尚書吳忠說：『昨天上西圓果寺上奏，本寺是古蹟道場，是為國家祈福的地方，舊塔損壞，請求役使百姓來修繕。』皇上說：『你想借此求福嗎？朕以安定百姓為福，停止這件事，不要勞煩我的百姓。』
【English Translation】 English version: Collection. Continued to issue Buddhist scriptures and Buddhist music. Distributed in Huai'an. Also appeared five-colored halos, with colorful clouds filling the sky. Bodhisattvas (Bodhisattva, practitioners in Buddhism who vow to liberate all beings) and Arhats (Arhat, practitioners who have attained the highest state in Theravada Buddhism) appeared in the clouds. Heavenly flower pagodas, dragons, phoenixes, lions, and elephants. There were also red birds and white cranes, circling and flying around. Subsequently, Shangshu (Minister) Lü Zhen and Dushiyushi (Chief Censor) Wang Zhang were ordered to carry the names and songs of Buddhas (Buddha, an honorific title for an enlightened being), World Honored Ones (Buddha), Tathagatas (Tathagata, one of the ten epithets of a Buddha), Bodhisattvas (Bodhisattva), and Venerables (Venerable, an honorific title for monks) to Shaanxi and Henan for distribution. The deities responded in harmony, and auspicious signs of Qingyun (auspicious clouds) and halos around pagodas appeared repeatedly. The civil and military officials submitted memorials to congratulate the emperor. The emperor was very pleased. The eunuchs therefore attached more importance to Buddhism, respected monks, and built temples to pray for blessings, which spread throughout the inner and outer cities of the two capitals. In the nineteenth year of Yongle, the Western monk Tai Situ (Tai Situ, an important Living Buddha of the Karma Kagyu school of Tibetan Buddhism) came to the court. According to the Ming Tongji, in the nineteenth year of Yongle, the Western monk Tai Situ (Tai Situ) came to the court. Someone requested the emperor to personally comfort him. Xia Yuanji said, 'Barbarians admire righteousness and come from afar, and should be treated with ethics and morality. If the emperor lowers his status even slightly, there will inevitably be those below who will follow suit at the cost of their lives.' The emperor said, 'Do you want to imitate Han Yu?' Therefore, he did not personally comfort him. Later, Tai Situ (Tai Situ) entered the palace to pay respects, and the emperor ordered Xia Yuanji to pay respects to him. Xia Yuanji said, 'Although the envoys of the royal family are of humble status, they are above the feudal lords, let alone barbarians?' He simply made a long bow. In the first year of Hongxi during the reign of Renzong, the title of 'Great National Teacher' was bestowed upon the monk Zhiguang, and a golden seal was granted. According to the Ming History: Biographies of Fangji, Emperor Renzong quite believed in Buddhism. The monk Zhiguang was also given the title 'Perfectly Harmonious, Wonderfully Wise, Purely Aware, Broadly Beneficent, Supporting the Country, Gloriously Exemplary, Spreading the Teachings, Initiating, Broadly Benevolent, Great National Teacher', and was granted a golden seal. When Emperor Yingzong succeeded to the throne, he further added the title 'Buddha Son of the Western Heaven' and granted a jade seal. Such was his belief in Buddhism. In the fourth year of Xuande during the reign of Xuanzong, Wu Zhong memorialized to repair the Yuanguo Temple Pagoda, but it was not allowed. According to the Ming Tongji, in February of the fourth year of Xuande, Wu Zhong, Minister of Works, said, 'Yesterday, the Upper Western Yuanguo Temple memorialized that this temple is a historical site and a place for praying for the country. The old pagoda is damaged and requests to employ the people to repair it.' The emperor said, 'Do you want to seek blessings through this? I consider the stability of the people as a blessing. Stop this matter and do not trouble my people.'
宣德八年。令天下有司關津。但遇削髮之人。捕送原籍。治罪如律 按明會典云云。
英宗正統元年。復造僧人周知冊 按明通紀。英宗正統元年十月。令僧錄司。復照洪武舊制。造僧人周知冊。洪武中。凡僧人給受度牒。令本司造周知冊。自在京及在外寺院僧名。以次編之。其年甲姓名字行。及始為僧年月。與所授度牒字號。俱載於僧名以下。頒示天下僧寺。凡游腳至者。以冊驗之。其不同許拿送有司解京治以重罪。容留者罪如之。其後不造歲久。詐。偽者多。至是令覆照舊造(按前洪武二十五年。會典云。正統五年。令熙 舊造冊。與此年分互異)。
正統十年。賜大藏經于甘露寺 按續文獻通考。正統十年春二月。賜大藏經于甘露寺。敕曰。朕體天地保民之心。恭成皇曾祖考之志。刊印大藏經典。頒賜天下。用廣流傳。茲以大藏。安置直𨽻鎮江府甘露禪寺。永充供養。所在僧官僧徒。看誦讚揚。上為國家祝𨤲。下為生民祈福。須務敬奉守護。不許縱容閑雜之人。私借觀玩。輕慢褻瀆。致有損壞遺失。敢有違者。必重究之。故諭。
正統十三年。修大興隆寺。作佛事 按名山藏典謨記。正統十三年二月。修大興隆寺。禁城西作佛事。上臨幸焉。寺初名慶壽。金章宗時所創。王振言其朽敝。上
【現代漢語翻譯】 現代漢語譯本：宣德八年，命令天下各地的關卡和渡口，凡是遇到剃髮之人（指僧人或出家人），都要逮捕並送回原籍，按照法律治罪。這是根據《明會典》的記載。
英宗正統元年，重新制作僧人周知冊。根據《明通紀》記載，英宗正統元年十月，命令僧錄司重新按照洪武年間的舊制度，製作僧人周知冊。洪武年間，凡是僧人領取度牒（成為僧人的憑證），就令僧錄司製作周知冊，將京城以及在外地寺院的僧人姓名，依次編入冊中。他們的年齡、姓氏、名字、出家年月，以及所授度牒的字號，都記載在僧人姓名之下。然後將周知冊頒發給天下各地的僧寺。凡是雲遊到來的僧人，都用周知冊來驗證身份。如果身份不符，就逮捕並送交官府，解送京城，治以重罪。容留他們的，罪名與他們相同。後來因為沒有繼續製作，時間長了，出現了很多詐騙和偽造身份的人。因此，到這時命令重新按照舊制製作。（根據之前的洪武二十五年《會典》記載，與正統五年命令熙重新制作周知冊，這兩年的記載有差異）。
正統十年，賜予《大藏經》于甘露寺。根據《續文獻通考》記載，正統十年春二月，賜予《大藏經》于甘露寺。皇帝下敕書說：『朕以傚法天地、保衛百姓之心，恭敬地繼承皇曾祖考的遺志，刊印《大藏經典》，頒賜天下，用以廣泛流傳。現將《大藏經》安置在直隸鎮江府的甘露禪寺，永遠供奉。當地的僧官和僧徒，要誦讀讚揚，上為國家祈福，下為百姓祈福。必須敬奉守護，不許縱容閑雜之人，私自借閱觀賞，輕慢褻瀆，以致損壞遺失。如有違背者，必將嚴懲。』所以頒佈此諭。
正統十三年，修繕大興隆寺，舉行佛事。根據《名山藏典謨記》記載，正統十三年二月，修繕大興隆寺，在禁城西邊舉行佛事，皇帝親自臨幸。這座寺廟最初名叫慶壽寺，是金章宗時期建立的。王振說它已經朽壞破敗，皇帝...
【English Translation】 English version: In the eighth year of the Xuande era, an order was issued to all checkpoints and ferries throughout the country that anyone encountered who had shaved their head (referring to monks or ordained individuals) should be arrested and sent back to their place of origin to be punished according to the law. This is based on the records of the 'Ming Huidian' (Collected Statutes of the Ming Dynasty).
In the first year of the Zhengtong era of Emperor Yingzong, the 'Register of Monks' was re-established. According to the 'Ming Tongji' (Comprehensive Records of the Ming Dynasty), in the tenth month of the first year of the Zhengtong era of Emperor Yingzong, the Senglu Si (Buddhist Registry) was ordered to re-establish the 'Register of Monks' according to the old system of the Hongwu era. During the Hongwu era, whenever a monk received a ordination certificate (a document certifying their status as a monk), the Senglu Si would create a 'Register of Monks', listing the names of monks in the capital and in temples outside the capital in order. Their age, surname, given name, date of ordination, and the serial number of their ordination certificate were all recorded below the monk's name. The register was then distributed to temples throughout the country. Any wandering monks who arrived would have their identity verified using the register. If their identity did not match, they would be arrested and sent to the government, escorted to the capital, and severely punished. Those who harbored them would be punished in the same way. Later, because the register was not continuously updated, over time, many cases of fraud and identity forgery occurred. Therefore, at this time, an order was issued to re-establish the register according to the old system. (According to the previous 'Huidian' of the twenty-fifth year of Hongwu, and the order in the fifth year of Zhengtong for Xi to re-establish the register, the records of these two years differ).
In the tenth year of the Zhengtong era, the 'Great Treasury of Scriptures' (Dazangjing) was bestowed upon Ganlu Temple (Sweet Dew Temple). According to the 'Xu Wenxian Tongkao' (Comprehensive Examination of Historical Documents, Continued), in the second month of spring in the tenth year of the Zhengtong era, the 'Great Treasury of Scriptures' was bestowed upon Ganlu Temple. The emperor issued an edict saying: 'I, with the heart of emulating Heaven and Earth and protecting the people, respectfully inherit the legacy of my great-great-grandfather, printing and bestowing the 'Great Treasury of Scriptures' upon the world, in order to widely disseminate it. Now, the 'Great Treasury' is placed in Ganlu Chan Temple (Sweet Dew Zen Temple) in Zhenjiang Prefecture, directly under the central government, for eternal veneration. The local monastic officials and monks must recite and praise it, praying for the country above and for the people below. They must respectfully protect and guard it, and must not allow idle or miscellaneous people to privately borrow it for viewing, treat it lightly or disrespectfully, or cause damage or loss. Anyone who violates this will be severely punished.' Therefore, this edict is promulgated.
In the thirteenth year of the Zhengtong era, Daxinglong Temple (Great Flourishing Temple) was renovated, and Buddhist ceremonies were held. According to the 'Mingshan Zang Dianmo Ji' (Records of Famous Mountains and Model Institutions), in the second month of the thirteenth year of the Zhengtong era, Daxinglong Temple was renovated, and Buddhist ceremonies were held west of the Forbidden City, with the emperor personally attending. This temple was originally named Qingshou Temple (Celebrating Longevity Temple), and was founded during the reign of Emperor Zhangzong of the Jin dynasty. Wang Zhen said that it was dilapidated and ruined, and the emperor...
大役軍民重修。費物料巨萬。既成壯麗甲于京師代宗景泰五年。車駕擇日臨幸隆福寺。以楊浩等上疏。即日罷行 按明道紀。景泰五年四月。新建隆福寺成。車駕擇日臨幸。有司已夙駕除道。太學生濟寧楊浩上疏言。陛下即位之初。首幸太學。海內之士。聞風快睹。今又棄儒術。而重佛教。豈有聖明之主。事夷狄之鬼。而可垂範後世者耶。儀制郎中章綸亦上疏言。佛者夷狄之法。非聖人之道。以萬乘之尊。臨非聖之地。史官書之。傳之萬世。實累聖德。帝覽疏即日罷行 按名山藏典謨記。景泰四年三月。大隆福寺成。寺甲京師。費以數十萬(按通紀作五年四月。此作四年三月互異)。
英宗天順元年。敕賜中外寺額 按名山藏典謨記。天順元年十月敕中外寺額。曰真慶．嘉福．圓林．觀音．凈覺．普壽．南泉．云間．慶寧．永慶．妙亨．常樂．顯寧．惠明．昭靈．昭寧．碧峰．護國．景會．福巖．靈云．報因．報國．大勝．清源．普利．英臺．慈會．興善．凈業．廣福．崇化．法空．廣惠．延壽．龍泉．普濟．靜仁．業慶．龍興。凡四十寺。十一月賜中外寺額。曰清光．永泰．龍泉．靈巖．歸義．隆安．地藏．重熙．法幢．延供．華光．普陀．大云．海會．智安．福勝．普應．青塔．陽坡．谷積．石佛．夕照．
【現代漢語翻譯】 現代漢語譯本： 大役軍民重新修建（隆福寺），耗費的物料價值數百萬。建成后，其壯麗程度超過京師的其他寺廟。代宗景泰五年，皇帝選擇吉日準備前往隆福寺。因楊浩等人上疏勸諫，皇帝當日便取消了行程。
（按《明道紀》記載：）景泰五年四月，新建的隆福寺建成。皇帝選擇吉日準備前往。有關部門已經提前安排好車駕和清掃道路。太學生濟寧楊浩上疏說：『陛下即位之初，首先前往太學，天下讀書人都聞風欣喜。如今又拋棄儒術，而重視佛教。哪有聖明的君主，去侍奉夷狄的鬼神，而可以作為後世的榜樣呢？』儀制郎中章綸也上疏說：『佛是夷狄的法，不是聖人的道。以萬乘之尊，前往非聖人之地，史官會記載下來，流傳萬世，實在有損聖德。』皇帝看了奏疏，當日便取消了行程。
（按《名山藏·典謨記》記載：）景泰四年三月，大隆福寺建成。寺廟的規模超過京師的其他寺廟，花費了數十萬（按《通紀》記載為景泰五年四月，此處記載為四年三月，兩者有差異）。 英宗天順元年，下令賜予中外寺廟匾額。（按《名山藏·典謨記》記載：）天順元年十月，下令賜予中外寺廟匾額，包括真慶（寺名），嘉福（寺名），圓林（寺名），觀音（寺名），凈覺（寺名），普壽（寺名），南泉（寺名），云間（寺名），慶寧（寺名），永慶（寺名），妙亨（寺名），常樂（寺名），顯寧（寺名），惠明（寺名），昭靈（寺名），昭寧（寺名），碧峰（寺名），護國（寺名），景會（寺名），福巖（寺名），靈云（寺名），報因（寺名），報國（寺名），大勝（寺名），清源（寺名），普利（寺名），英臺（寺名），慈會（寺名），興善（寺名），凈業（寺名），廣福（寺名），崇化（寺名），法空（寺名），廣惠（寺名），延壽（寺名），龍泉（寺名），普濟（寺名），靜仁（寺名），業慶（寺名），龍興（寺名）。總共四十座寺廟。十一月，又賜予中外寺廟匾額，包括清光（寺名），永泰（寺名），龍泉（寺名），靈巖（寺名），歸義（寺名），隆安（寺名），地藏（寺名），重熙（寺名），法幢（寺名），延供（寺名），華光（寺名），普陀（寺名），大云（寺名），海會（寺名），智安（寺名），福勝（寺名），普應（寺名），青塔（寺名），陽坡（寺名），谷積（寺名），石佛（寺名），夕照（寺名）。
【English Translation】 English version: The great labor of soldiers and civilians rebuilt (Longfu Temple), costing millions in materials. Once completed, its magnificence surpassed all other temples in the capital. In the fifth year of the Daizong Jingtai reign, the emperor chose an auspicious day to visit Longfu Temple. Due to memorials submitted by Yang Hao and others, the emperor cancelled the trip that very day. (According to 'Ming Dao Ji'): In the fourth month of the fifth year of the Jingtai reign, the newly built Longfu Temple was completed. The emperor chose an auspicious day to visit. The relevant departments had already arranged the imperial carriage and cleared the roads. Yang Hao, a student of the Imperial Academy from Jining, submitted a memorial saying: 'When Your Majesty first ascended the throne, you first visited the Imperial Academy, which delighted scholars throughout the land. Now you abandon Confucianism and value Buddhism. How can a wise ruler serve the ghosts of barbarians and set an example for future generations?' Zhang Lun, an official of the Ministry of Rites, also submitted a memorial saying: 'Buddhism is the law of barbarians, not the way of the sages. For the emperor, the most honored person, to visit a non-sacred place, the historians will record it and pass it down for all ages, which will truly harm your sacred virtue.' After reading the memorials, the emperor cancelled the trip that very day. (According to 'Ming Shan Zang · Dian Mo Ji'): In the third month of the fourth year of the Jingtai reign, the Great Longfu Temple was completed. The temple's scale surpassed all other temples in the capital, costing hundreds of thousands (according to 'Tong Ji', it was the fourth month of the fifth year, while this record says the third month of the fourth year, the two differ). In the first year of the Yingzong Tianshun reign, an imperial order was issued to grant plaques to temples both inside and outside the capital. (According to 'Ming Shan Zang · Dian Mo Ji'): In the tenth month of the first year of the Tianshun reign, an imperial order was issued to grant plaques to temples both inside and outside the capital, including Zhenqing (temple name), Jiafu (temple name), Yuanlin (temple name), Guanyin (temple name), Jingjue (temple name), Poshou (temple name), Nanquan (temple name), Yunjian (temple name), Qingning (temple name), Yongqing (temple name), Miaoxheng (temple name), Changle (temple name), Xianning (temple name), Huiming (temple name), Zhaoling (temple name), Zhaoning (temple name), Bifeng (temple name), Huguo (temple name), Jinghui (temple name), Fuyan (temple name), Lingyun (temple name), Baoyin (temple name), Baoguo (temple name), Dasheng (temple name), Qingyuan (temple name), Puli (temple name), Yingtai (temple name), Cihui (temple name), Xingshan (temple name), Jingye (temple name), Guangfu (temple name), Chonghua (temple name), Fakong (temple name), Guanghui (temple name), Yanshou (temple name), Longquan (temple name), Puji (temple name), Jingren (temple name), Yeqing (temple name), and Longxing (temple name). A total of forty temples. In the eleventh month, plaques were also granted to temples both inside and outside the capital, including Qingguang (temple name), Yongtai (temple name), Longquan (temple name), Lingyan (temple name), Guiyi (temple name), Longan (temple name), Dizang (temple name), Chongxi (temple name), Fachuang (temple name), Yangong (temple name), Huaguang (temple name), Putuo (temple name), Dayun (temple name), Haihui (temple name), Zhian (temple name), Fusheng (temple name), Puying (temple name), Qingta (temple name), Yangpo (temple name), Guji (temple name), Shifo (temple name), and Xizhao (temple name).
普安．通法．普仁．嘉福．法寧．開化．大寧．法寶．罔極．永峰．圓廣．觀音．顯法．永福．保安．崇慶．廣福．圓真。凡四十寺。
天順二年。敕今後僧徒。每十年一度 按明大政紀。天順二年正月敕。今後僧徒。每十年一度。景泰間。太監興安崇信佛教。每三年度僧數萬。於是僧徒多濫。天順二年。又如期天下僧徒。復來京師。聚集數萬。上召李賢曰。僧徒豈可如此氾濫。賢對曰。陛下明見。最是。宜禁之。遂出榜曉諭。今後每十年一度。擅自披剃二十以上者。俱令還俗。違者發邊衛充軍。度者俱照定額考送。於是僧徒散去。
天順八年。令僧年二十以上。無度牒者。勒還俗 按明會典。天順八年。令各處僧人。年二十以上無度牒者。即便還俗。有隱瞞年歲者。並其師治罪。
憲宗成化二年三月。命禮部給度牒。鬻僧以賑濟饑民 按明大政紀云云。
成化四年。封西僧為法王佛子國師 按名山藏典謨記。成化四年四月。封西僧劄巴堅參。為萬行莊嚴功德最勝智慧圓明能仁感應顯國光教弘妙大悟法王西天至善金剛普濟大智慧佛。劄實巴為清修正覺妙慈普濟護國衍教灌頂弘善西天佛子大國師。鎖南堅參為靜修弘善國師。九月癸亥。彗星見。六科給事中魏元等言。僧徒過為信待。每遇生愍之
【現代漢語翻譯】 現代漢語譯本： 普安寺、通法寺、普仁寺、嘉福寺、法寧寺、開化寺、大寧寺、法寶寺、罔極寺、永峰寺、圓廣寺、觀音寺、顯法寺、永福寺、保安寺、崇慶寺、廣福寺、圓真寺。總共有四十座寺廟。
天順二年，皇帝下令今後僧侶每十年進行一次審覈。（按《明大政紀》記載，天順二年正月下令，今後僧侶每十年審覈一次。景泰年間，太監興安崇信佛教，每三年就度僧數萬人，導致僧侶人數過多。天順二年，再次如期對天下僧侶進行審覈，數萬人聚集京師。皇帝召見李賢說：『僧侶豈可如此氾濫？』李賢回答說：『陛下聖明，確實應該禁止。』於是發佈榜文曉諭：今後每十年審覈一次，擅自剃度二十歲以上者，全部勒令還俗，違抗者發配邊疆充軍。通過審覈者按照規定名額考送。』於是僧侶們散去。）
天順八年，命令僧侶年滿二十歲以上，沒有度牒（官方頒發的僧侶資格證明）者，勒令還俗。（按《明會典》記載，天順八年，命令各地僧人，年滿二十歲以上沒有度牒者，立即還俗。有隱瞞年齡者，連同其師父一同治罪。）
憲宗成化二年三月，命令禮部發放度牒，通過賣度牒來賑濟饑民。（按《明大政紀》記載如此。）
成化四年，封西藏僧人為法王、佛子、國師。（按《名山藏典謨記》記載，成化四年四月，封西藏僧人扎巴堅參為萬行莊嚴功德最勝智慧圓明能仁感應顯國光教弘妙大悟法王西天至善金剛普濟大智慧佛。紮實巴為清修正覺妙慈普濟護國衍教灌頂弘善西天佛子大國師。鎖南堅參為靜修弘善國師。九月癸亥日，彗星出現，六科給事中魏元等人上奏說，對僧徒過於信任和優待，每當遇到災禍的時候……）
【English Translation】 English version: Pu'an Temple, Tongfa Temple, Puren Temple, Jiafu Temple, Faning Temple, Kaihua Temple, Daning Temple, Fabao Temple, Wangji Temple, Yongfeng Temple, Yuanguang Temple, Guanyin Temple, Xianfa Temple, Yongfu Temple, Bao'an Temple, Chongqing Temple, Guangfu Temple, Yuanzhen Temple. A total of forty temples.
In the second year of the Tianshun reign (1458), an imperial edict ordered that monks and nuns be audited every ten years. (According to the 'Ming Da Zheng Ji' (Record of Major Events of the Ming Dynasty), an edict was issued in the first month of the second year of Tianshun, ordering that monks and nuns be audited every ten years. During the Jingtai reign (1450-1457), the eunuch Xing'an deeply believed in Buddhism and ordained tens of thousands of monks every three years, leading to an excessive number of monks. In the second year of Tianshun, the audit of monks and nuns throughout the country was conducted as scheduled, and tens of thousands of people gathered in the capital. The emperor summoned Li Xian and said, 'How can monks and nuns be allowed to proliferate like this?' Li Xian replied, 'Your Majesty is wise and sees that it should indeed be prohibited.' Therefore, a notice was issued stating that every ten years there would be an audit, and those who had been tonsured without permission and were over twenty years old would be forced to return to secular life. Those who disobeyed would be sent to the border to serve in the military. Those who passed the audit would be sent according to the prescribed quota.' As a result, the monks and nuns dispersed.)
In the eighth year of the Tianshun reign (1464), it was ordered that monks and nuns over the age of twenty without a 'dudie' (度牒) (official certificate of ordination) be forced to return to secular life. (According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), in the eighth year of Tianshun, it was ordered that monks and nuns in all places over the age of twenty without a 'dudie' should immediately return to secular life. Those who concealed their age would be punished along with their teachers.)
In the third month of the second year of the Chenghua reign (1466) of Emperor Xianzong, the Ministry of Rites was ordered to issue 'dudie' and sell them to monks to provide relief to famine victims. (According to the 'Ming Da Zheng Ji', this was the case.)
In the fourth year of the Chenghua reign (1468), Tibetan monks were granted the titles of Dharma King (法王), Buddha Son (佛子), and National Preceptor (國師). (According to the 'Mingshan Zang Dianmo Ji' (Records of Famous Mountains), in the fourth month of the Chenghua reign, the Tibetan monk Zha Ba Jian Can (劄巴堅參) was granted the title of 'All Practices Adorned, Merit Supreme, Wisdom Perfect, Benevolent, Responsive, Manifesting National Glory, Propagating the Subtle Enlightenment, Greatly Enlightened Dharma King, Western Heaven Utmost Goodness, Vajra Universally Saving, Great Wisdom Buddha'. Zha Shi Ba (劄實巴) was granted the title of 'Purely Cultivating Correct Enlightenment, Wonderful Compassion Universally Saving, Protecting the Nation, Spreading the Teachings, Bestowing Initiation, Promoting Goodness, Western Heaven Buddha Son, Great National Preceptor'. Suo Nan Jian Can (鎖南堅參) was granted the title of 'Quietly Cultivating and Promoting Goodness National Preceptor'. In the ninth month, on the day of Guihai, a comet appeared, and Wei Yuan (魏元) and others, officials of the Six Departments, reported that monks and nuns were being trusted and treated too favorably, and whenever disasters occurred...)
辰。輒費無限貲財。建無益齋醮。而西番劄實巴等。又加以法王名號。賞賚隆厚。出乘棕轎。導用金吾。計其奉養。過於親王。又朝廷賞賚無節。玩好太多。或印施經懺。或填寫佛經。或為繪畫之像。或造寶石之具。雲南等處礦場。採辦不止。如此而欲民富國安。不可得也。伏惟陛下革去法王等號。敕止寺觀。不得建醮修齋。節無益之賞。罷不急之好。十三道御史康永韶等亦奏。佛之無益。從古論之。今寵遇番僧。有佛子國師法王名號。儀衛過於王侯。服玩擬於供御。錦衣玉食。徒類數百。竭閭閻之脂膏。奉虛幻之妄徒。又多中國之人習為番教。圖寵貴者。伏望資遣番僧。使之還國。若系中國人。追奪成命。使供稅役。如是則民生厚。上納之。命西天佛子劄實巴。出所求田地歸民。禮部請發遣番僧。上曰。恐失遠人心。惟禁僭耳。監察御史左鈺言。比者言官陳言。請革番僧名號。斷天下之疑。絕後代之惑。陛下是之。及禮部欲行發遣。又復停罷。伏望師周孔之格言。行堯舜常道。佛若有知。必是臣言。不報。
成化六年。上欲于西山建佛閣。以六科給事中諫己之 按明大政紀。成化六年五月。上欲于西山建佛閣。六科給事中言。四方旱[日*堇]。夏秋無收。百姓嗷嗷待哺。荊襄流民強梗。陜西虜寇侵掠。致勞
【現代漢語翻譯】 現代漢語譯本： 辰時，他們耗費了無數的資財，建造毫無益處的齋醮儀式。而西番（指西藏）的劄實巴（藏傳佛教僧人名）等人，又被朝廷加以法王的名號，賞賜非常豐厚，出行乘坐棕轎，儀仗使用金吾衛的規格。計算他們的奉養費用，甚至超過了親王。而且朝廷的賞賜沒有節制，玩賞之物太多。或者印施經懺，或者抄寫佛經，或者繪製佛像，或者製造寶石器具。雲南等地的礦場，採辦不停。如此這般卻想要人民富裕國家安定，是不可能實現的。臣懇請陛下革除法王等稱號，敕令停止寺觀建造齋醮，節省無益的賞賜，停止不緊急的愛好。十三道御史康永韶等人也上奏說，佛教的無益之處，從古至今都有定論。如今寵幸西番僧人，給予佛子、國師、法王等名號，儀仗衛隊超過王侯，服飾玩物比擬皇室御用。錦衣玉食，徒眾數百。榨取百姓的民脂民膏，供奉虛幻的妄徒。而且很多中國人學習西番的教義，圖謀得到寵幸富貴。臣懇請遣送西番僧人，讓他們返回自己的國家。如果是中國人，追回已經授予的官職，讓他們承擔賦稅徭役。這樣才能使民生富足，國家才能得到更多的賦稅。皇上採納了這個建議，命令西天佛子劄實巴，交出所佔田地歸還百姓。禮部請求遣送西番僧人，皇上說：『恐怕會失去遠方的人心。只要禁止他們僭越禮制就行了。』監察御史左鈺說，近來諫官上書陳述意見，請求革除西番僧人的名號，斷絕天下人的疑惑，杜絕後代的迷惑。陛下認為是對的。等到禮部要執行遣送的時候，又停止了。臣懇請傚法周公孔子的格言，施行堯舜的常道。佛如果真的有知覺，一定會贊同臣的意見。皇上沒有采納他的建議。
成化六年，皇上想要在西山建造佛閣，被六科給事中勸諫阻止了。按照《明大政紀》記載，成化六年五月，皇上想要在西山建造佛閣，六科給事中上書說，四方發生旱災，夏秋兩季沒有收成，百姓嗷嗷待哺。荊襄地區的流民強悍不服管教，陜西地區的虜寇侵略邊境，導致百姓勞苦。
【English Translation】 English version: At the hour of Chen (7-9 am), they spent countless fortunes building useless Zhaijiao (Buddhist or Taoist rituals). Furthermore, individuals like Zhashiba (a Tibetan Buddhist monk) from Xifan (Tibet) were bestowed with the title of Dharma King by the court, receiving lavish rewards, traveling in palanquins carried by servants, and escorted with the regalia of the Jinwu Guard. The cost of their maintenance even exceeded that of a prince. Moreover, the court's rewards were unrestrained, with excessive amounts of playthings. They either printed and distributed scriptures, transcribed Buddhist texts, painted Buddhist images, or crafted jeweled implements. Mining operations in Yunnan and other places continued without end. It is impossible to achieve national prosperity and stability under such circumstances. I implore Your Majesty to abolish titles such as Dharma King, order the cessation of Zhaijiao construction in temples and monasteries, curtail unnecessary rewards, and halt non-essential hobbies. Kang Yongshao and others, the supervising secretaries of the thirteen circuits, also submitted memorials stating that the uselessness of Buddhism has been debated since ancient times. Now, favoring Tibetan monks by granting them titles such as Buddha Son, National Preceptor, and Dharma King, their ceremonial guards surpass those of princes, and their attire and playthings rival those used by the imperial court. They live in luxury, with hundreds of followers, draining the people's resources to support illusory and deluded individuals. Furthermore, many Chinese people are learning Tibetan Buddhism, seeking favor and wealth. I implore you to send the Tibetan monks back to their countries. If they are Chinese, revoke their granted titles and make them bear taxes and corvée labor. Only in this way can the people's livelihood be enriched, and the state can receive more taxes. The Emperor accepted this suggestion and ordered Zhashiba, the Buddha Son from the Western Heaven, to return the occupied land to the people. The Ministry of Rites requested the dispatch of Tibetan monks, but the Emperor said, 'I fear losing the hearts of those far away. It is enough to prohibit them from overstepping the bounds of propriety.' The Supervising Censor Zuo Yu said that recently, remonstrating officials have submitted memorials requesting the removal of the titles of Tibetan monks, to dispel the doubts of the people and prevent future confusion. Your Majesty agreed with this. However, when the Ministry of Rites was about to carry out the dispatch, it was stopped again. I implore you to follow the maxims of the Duke of Zhou and Confucius, and practice the constant way of Yao and Shun. If the Buddha truly had knowledge, he would surely agree with my words. The Emperor did not accept his suggestion.
In the sixth year of Chenghua (1470), the Emperor wanted to build a Buddhist pavilion in the Western Hills, but was dissuaded by the remonstrating officials of the Six Ministries. According to the 'Ming Da Zheng Ji' (Record of Major Events of the Ming Dynasty), in May of the sixth year of Chenghua, the Emperor wanted to build a Buddhist pavilion in the Western Hills. The remonstrating officials of the Six Ministries submitted memorials stating that droughts were occurring in all directions, with no harvests in summer and autumn, and the people were crying out for food. The refugees in the Jingxiang area were strong and unruly, and the Lu bandits in Shaanxi were invading the borders, causing the people to suffer.
宸慮。分遣大臣巡視。動調官軍。今乃起無名之工。為不急之務。徒費國用。有傷治體。若謂建閣果有福利。孰若以之賑濟饑民。賞勞軍士。其為福利。豈不大哉。上曰。歲荒民饑。西山佛合。其亟已之。
成化十年敕。建塔葬大應法王。撥官軍四千供役 按名山藏典謨記。成化十年三月。崇王之國大應法王劄實巴死。有旨如大慈法王例。建塔葬之。撥官軍四千供役。禮科給事中王坦言。劄實巴夷狄之人。假名釋氏。陛下待之殊禮。封之顯號。特藉此以撫其種類。使不患邊耳。如例祭葬之足矣。而祭祀之品。逾于王者。造塔之費。幾於山陵。今畿甸饑饉連年。餓殍載路。即以是費拯流難垂死之民。豈不愈于厚一荒誕之胡僧哉。上曰。給事中言濫矣。大應法王造塔。比大慈法王。已減三之二。不許。
成化十二年。大學士商輅等。請禁給番僧金銀印信及造塔 按名山藏典謨記。成化十二年七月。大學士商輅等條陳時政六事。其一言。哈密等處番人來京。𢹂帶玉石。多被細人誘引進貢。計囑行戶。高直賣官。規取厚利。閑住番僧往往自都綱禪師。升至國師佛子法王等。給與金銀印信圖書。其有死亡。徒弟承襲更求造塔。二者皆侵耗朝廷財物。宜行禁治。
成化十四年六月。大慈恩寺禪師喃渴領占等乞給
【現代漢語翻譯】 現代漢語譯本：
皇上深思熟慮。分派大臣巡視各地，調動官兵，都是爲了要事。現在卻興建無名的工程，做不緊急的事情，白白浪費國家財物，有損國家體制。如果說建造佛閣真的有好處，不如用這些錢來賑濟饑民，獎賞慰勞士兵。這樣帶來的好處，難道不是更大嗎？皇上說：『現在年成不好，百姓飢餓，停止西山的佛事。』立刻停止了。 成化十年，皇帝下令建造佛塔安葬大應法王（崇王之國的大應法王）。調撥四千官兵提供勞役。根據《名山藏典謨記》記載，成化十年三月，崇王之國的大應法王劄實巴去世。皇帝有旨，按照大慈法王的例子，建造佛塔安葬他，調撥四千官兵提供勞役。禮科給事中王坦進言說，劄實巴是夷狄之人，假借釋氏之名。陛下您給予他特別的禮遇，封給他顯赫的稱號，只不過是爲了安撫他的部眾，使邊境安寧罷了。按照慣例祭祀安葬他就足夠了。但是祭祀的規格，超過了王者的標準，建造佛塔的費用，幾乎趕上建造皇陵。現在京畿地區連年饑荒，餓死的人到處都是，如果用這些費用來拯救那些流離失所、瀕臨死亡的百姓，難道不比厚待一個荒誕的胡僧更好嗎？』皇上說：『給事中說的話太過分了。大應法王建造佛塔，比大慈法王已經減少了三分之二。』不予批準。 成化十二年，大學士商輅等人，請求禁止給番僧頒發金銀印信以及建造佛塔。根據《名山藏典謨記》記載，成化十二年七月，大學士商輅等人上書陳述時政六件事，其中一件是說，哈密等地的番人來京城，攜帶玉石，很多被小人引誘進貢，與行戶勾結，抬高價格賣給官府，從中謀取暴利。閑散的番僧往往從都綱禪師，升到國師、佛子、法王等，朝廷還給他們頒發金銀印信圖書。他們死後，徒弟繼承衣缽，還要求朝廷為他們建造佛塔。這兩件事都侵耗朝廷的財物，應該禁止。 成化十四年六月，大慈恩寺禪師喃渴領占等人請求給予賞賜。
【English Translation】 English version:
The Emperor pondered deeply. He dispatched ministers to inspect various regions and mobilized troops, all for important matters. Now, however, he is initiating nameless projects, doing non-urgent tasks, wasting national resources in vain, and harming the state system. If building a pavilion truly brings benefits, wouldn't it be better to use the money to relieve famine victims and reward and comfort soldiers? Wouldn't the benefits be much greater? The Emperor said, 'The year is poor, and the people are hungry. Stop the Buddhist affairs in the Western Mountains.' He immediately halted them. In the tenth year of Chenghua, the Emperor ordered the construction of a pagoda to bury the Great Ying Dharma King (the Great Ying Dharma King of the Chong Kingdom). Four thousand soldiers were allocated to provide labor. According to the 'Records of Famous Mountains and Documents,' in March of the tenth year of Chenghua, Zhashiba, the Great Ying Dharma King of the Chong Kingdom, passed away. The Emperor issued an edict to build a pagoda to bury him, following the example of the Great Ci Dharma King, and allocated four thousand soldiers to provide labor. Wang Tan, a supervising secretary of the Ministry of Rites, advised, 'Zhashiba is a barbarian who falsely uses the name of Shakya. Your Majesty grants him special treatment and bestows upon him illustrious titles, merely to appease his people and ensure peace on the border. It is sufficient to perform funeral rites according to custom. However, the scale of the ceremonies exceeds that of a king, and the cost of building the pagoda almost equals that of building an imperial mausoleum. Now, the capital region has suffered years of famine, and the starving dead are everywhere. If these funds were used to save those displaced and dying people, wouldn't it be better than favoring an absurd barbarian monk?' The Emperor said, 'The supervising secretary's words are excessive. The construction of the Great Ying Dharma King's pagoda has already been reduced by two-thirds compared to that of the Great Ci Dharma King.' He did not approve. In the twelfth year of Chenghua, Grand Secretary Shang Lu and others requested a ban on granting gold and silver seals to Tibetan monks and on building pagodas. According to the 'Records of Famous Mountains and Documents,' in July of the twelfth year of Chenghua, Grand Secretary Shang Lu and others submitted a memorial outlining six matters of state, one of which stated that Tibetans from Hami and other places come to the capital, carrying jade and precious stones, and are often induced by petty people to offer them as tribute, colluding with merchants to sell them to the government at inflated prices, seeking exorbitant profits. Idle Tibetan monks often rise from Du Gang Zen Master to positions such as National Preceptor, Buddha Son, and Dharma King, and the court even grants them gold and silver seals and books. After their deaths, their disciples inherit their mantles and also request the court to build pagodas for them. Both of these matters deplete the court's resources and should be prohibited. In June of the fourteenth year of Chenghua, Zen Master Nan Ke Ling Zhan and others from the Great Ci'en Temple requested rewards.
銀印。許之 按名山藏典謨記云云。
成化十五年。以傳奉得官者二十餘人 按名山藏典謨記。成化十五年九月。傳奉升禪師結干領佔爲國師冠帶。十月傳奉升僧繼曉為僧錄司左覺義。閏十月升大慈恩寺國師乳奴班丹為灌頂大國師。覺義綽吉堅參為國師。大隆善護國寺灌頂大國師。班卓兒藏卜為佛子國師。著癿領佔爲灌頂國師。其以傳奉得官者四人。十一月。以傳奉得官者。十七人。
成化十八年九月。大慈恩寺灌頂大國師劄實堅剉乳奴班班丹。得升爲西天佛子。賜誥命衣帽等物。
成化十九年二月。命襄城侯李瑾統軍夫萬人。修大慈恩寺 按以上俱名山藏典謨記云云。
成化二十年。建大鎮國永昌寺。是年以傳奉得官者。三十有七人 按明通紀。成化二十年。建大鎮國永昌寺。下刑部員外郎林俊及后軍都督府經歷張黻獄並謫遠州。先是僧繼曉者。始以淫術欺誑楚府。事敗走匿京師。□緣梁芳等。引入禁中。其術得售。尊為法王。賜美珠十餘。金寶不可勝計。乃言于上。發內庫銀數十萬兩。西華門外。折毀民居。建立佛寺。大臣畏罪。皆不言。於是林俊上疏言。今年以來。災異迭興。兩京地震。陵寢動搖。日月繼蝕。野熊入城。監戒之昭。莫此為甚。陜西山西河南連年饑饉。人民流離。餓死
【現代漢語翻譯】 現代漢語譯本 銀印。允許這樣做。——根據《名山藏·典謨記》的記載。
成化十五年，有二十餘人通過傳奉得到了官職。——根據《名山藏·典謨記》的記載，成化十五年九月，傳奉提升禪師結干領佔爲國師，並賜予冠帶。十月，傳奉提升僧人繼曉為僧錄司左覺義。閏十月，提升大慈恩寺國師乳奴班丹為灌頂大國師，覺義綽吉堅參為國師，大隆善護國寺灌頂大國師班卓兒藏卜為佛子國師，著癿領佔爲灌頂國師。通過傳奉得到官職的有四人。十一月，通過傳奉得到官職的有十七人。
成化十八年九月，大慈恩寺灌頂大國師劄實堅剉乳奴班班丹，得以升爲西天佛子，並賜予誥命、衣帽等物品。
成化十九年二月，命令襄城侯李瑾統領軍隊一萬人，修繕大慈恩寺。——以上都根據《名山藏·典謨記》的記載。
成化二十年，建造大鎮國永昌寺。這一年通過傳奉得到官職的有三十七人。——根據《明通紀》的記載，成化二十年，建造大鎮國永昌寺，刑部員外郎林俊和后軍都督府經歷張黻因此入獄並被貶到邊遠州郡。此前，僧人繼曉最初用淫邪之術欺騙楚王府，事情敗露后逃到京師，通過樑芳等人引薦進入皇宮，他的妖術得以施展，被尊為法王，賞賜了十幾顆美玉，金銀珠寶不計其數。他於是對皇帝說，要動用內庫銀數十萬兩，在西華門外拆毀民居，建造佛寺。大臣們害怕獲罪，都不敢說話。於是林俊上疏說，『今年以來，災異頻繁發生，兩京發生地震，陵墓動搖，日食月食相繼出現，野熊進入城市，這些都是上天的警示。陜西、山西、河南連年饑荒，人民流離失所，餓死的人不計其數。』
【English Translation】 English version 'Yinyin'. Approved. - According to the records in 'Mingshanzang·Dianmoji'.
In the fifteenth year of Chenghua, more than twenty people obtained official positions through 'chuanfeng' (imperial appointment). - According to the records in 'Mingshanzang·Dianmoji', in September of the fifteenth year of Chenghua, Chan Master Jiegan Lingzhan was promoted to 'Guoshi' (National Preceptor) through 'chuanfeng' and granted a crown and robe. In October, the monk Jixiao was promoted to 'Zuo Jueyi' (Left Disciple) of the Sanglu Si (Buddhist Registry). In the intercalary October, the 'Guoshi' Runu Bandan of Daci'en Temple was promoted to 'Guan Ding Da Guoshi' (Great Consecration National Preceptor), Jueyi Zhuoji Jiancan was made 'Guoshi', the 'Guan Ding Da Guoshi' Banzhuo'er Zangbu of Dalongshan Huguo Temple was made 'Fozi Guoshi' (Buddha Son National Preceptor), and Zhuoqi Lingzhan was made 'Guan Ding Guoshi'. Four people obtained official positions through 'chuanfeng'. In November, seventeen people obtained official positions through 'chuanfeng'.
In September of the eighteenth year of Chenghua, Zhashi Jiancuo Runu Ban Bandan, the 'Guan Ding Da Guoshi' of Daci'en Temple, was promoted to 'Xitian Fozi' (Western Heaven Buddha Son) and granted imperial decrees, clothing, and other items.
In February of the nineteenth year of Chenghua, Marquis Li Jin of Xiangcheng was ordered to lead an army of ten thousand to repair Daci'en Temple. - The above is all based on the records in 'Mingshanzang·Dianmoji'.
In the twentieth year of Chenghua, the Great Zhenguo Yongchang Temple was built. In this year, thirty-seven people obtained official positions through 'chuanfeng'. - According to the 'Ming Tong Ji', in the twentieth year of Chenghua, the Great Zhenguo Yongchang Temple was built, and Lin Jun, an official of the Ministry of Justice, and Zhang Fu, an official of the Rear Military Governor's Office, were imprisoned and exiled to remote prefectures because of this. Previously, the monk Jixiao initially deceived the Chu Prince's Mansion with lewd arts. After the matter was exposed, he fled to the capital. Through Liang Fang and others, he was introduced into the palace. His sorcery was successful, and he was honored as 'Fawang' (Dharma King), and rewarded with more than ten beautiful jades and countless gold and jewels. He then said to the emperor that he wanted to use hundreds of thousands of taels of silver from the imperial treasury to demolish civilian houses outside Xihua Gate and build Buddhist temples. The ministers were afraid of being punished and did not dare to speak. Therefore, Lin Jun submitted a memorial saying, 'Since this year, disasters have occurred frequently, earthquakes have occurred in the two capitals, the imperial tombs have shaken, solar and lunar eclipses have occurred one after another, and wild bears have entered the city. These are all warnings from heaven. There have been years of famine in Shaanxi, Shanxi, and Henan, and people have been displaced and starved to death in countless numbers.'
填路。賑濟無從。可為流涕。而僧繼曉乃欺罔聖德。發內庫銀數十萬。建大鎮國永昌寺。以有用之財。供無益之費。工役不息。人怨日興。臣謂不斬繼曉。異日之禍。未可言也。然縱之者。梁芳也。芳傾覆陰狠。引用奸邪。排斥忠良。數年之間。假以進貢買辦為名。盜祖宗百餘年之府庫殆盡。家貲山積。尚銘不足多。所在風擾。汪直莫能過。今內而朝臣以及閭井之徒。亦皆痛心饑民之死。莫不欲食梁芳繼曉之肉。而卒不敢以此言進者。所惜者官。所畏者死耳。臣何忍畏死不言。以為陛下仁聖之累耶。上覽疏大怒。下俊錦衣衛獄。張黻上疏論救。並逮赴獄。各杖數十。謫俊雲南姚州判官。黻降宗州知州 按名山藏典謨記。成化二十年十一月。大升法王國師禪師。以傳奉得官者。三十有七人。
成化二十一年正月。繼曉革去國師為民。追奪其誥敕 按名山藏典謨記云云。
成化二十三年九月。僧繼曉發原籍為民。四川番僧國師法王領占竹等悉降革職事。並追奪累次降敕印信儀仗。發回四川原居光相寺居住 按明通紀云云。
孝宗弘治三年八月。詔毀黃村尼寺。禮部尚書耿裕侍郎倪岳周經皆正人。力贊毀之 按明大政紀云云。
弘治六年。詔行取番僧領占竹。以倪岳柴升等至疏極論遂罷 按名山藏
【現代漢語翻譯】 現代漢語譯本：道路阻塞，賑濟無從下手，令人不禁流淚。然而僧人繼曉卻欺騙皇上，動用內庫銀數十萬兩，建造大鎮國永昌寺，用有用的錢財，供養無益的開銷，工程勞役不停，百姓怨恨日益增長。我認為不斬殺繼曉，日後的禍患難以預料。然而縱容他的人，是梁芳。梁芳陰險狠毒，任用奸邪，排斥忠良，幾年之間，假借進貢買辦的名義，盜取祖宗百餘年的府庫幾乎耗盡，家產堆積如山，還嫌不夠多。他所到之處，百姓深受騷擾，汪直都比不上他。現在朝廷大臣以及百姓，都痛心饑民的死亡，都想吃梁芳和繼曉的肉，但最終不敢把這些話說出來，是捨不得官位，害怕死亡罷了。我怎麼能忍心因為害怕死亡而不說話，成為陛下仁德聖名的拖累呢？皇上看了奏疏勃然大怒，把李俊關進錦衣衛監獄。張黻上疏為李俊辯護，也被逮捕入獄，各被杖責數十下，李俊被貶為雲南姚州判官，張黻降為宗州知州。 根據《名山藏·典謨記》記載，成化二十年十一月，通過傳奉得到官職的大升法王國師禪師，共有三十七人。 成化二十一年正月，繼曉被革去國師的職位，貶為平民，追回他的誥命和敕書。根據《名山藏·典謨記》記載。 成化二十三年九月，僧人繼曉被髮回原籍為平民。四川的番僧國師法王領占竹等人全部被革職，並追回多次降下的敕書、印信和儀仗，發回四川原居住的光相寺居住。根據《明通紀》記載。 孝宗弘治三年八月，下詔拆毀黃村的尼姑寺。禮部尚書耿裕、侍郎倪岳、周經都是正直的人，極力贊成拆毀。根據《明大政紀》記載。 弘治六年，下詔徵召番僧領占竹，因為倪岳、柴升等人極力上疏反對，最終作罷。根據《名山藏》記載。
【English Translation】 English version: The roads are blocked, and there is no way to provide disaster relief, which makes people shed tears. However, the monk Jixiao deceived the emperor and used hundreds of thousands of taels of silver from the imperial treasury to build the Great Zhenguo Yongchang Temple, using useful money for useless expenses. The construction labor never stopped, and the people's resentment grew day by day. I believe that if Jixiao is not beheaded, the future disasters will be unpredictable. However, the one who indulges him is Liang Fang. Liang Fang is insidious and ruthless, employs treacherous people, and excludes loyal and good people. In a few years, under the guise of tribute and procurement, he stole almost all of the imperial treasury accumulated by the ancestors for more than a hundred years. His family property is piled up like a mountain, and he still feels it is not enough. Wherever he goes, the people suffer greatly. Wang Zhi is no match for him. Now, the court officials and the common people all grieve for the death of the starving people, and they all want to eat the flesh of Liang Fang and Jixiao, but in the end, they dare not say these things because they are reluctant to give up their official positions and are afraid of death. How can I bear to be silent because I am afraid of death, and become a burden to His Majesty's benevolence and holiness? According to the 'Ming Shan Zang · Dian Mo Ji', in November of the twentieth year of Chenghua (成化) (reign title of the Ming Dynasty), there were thirty-seven Dasheng Dharma Kingdom Master (大升法王國師) Chan masters who obtained official positions through imperial decree. In January of the twenty-first year of Chenghua (成化), Jixiao (繼曉) was dismissed from the position of National Master (國師) and demoted to a commoner, and his imperial edicts were revoked. According to the 'Ming Shan Zang · Dian Mo Ji'. In September of the twenty-third year of Chenghua (成化), the monk Jixiao (繼曉) was sent back to his place of origin as a commoner. The Tibetan monk National Master Dharma King Ling Zhanzhu (領占竹) and others in Sichuan were all dismissed from their posts, and the repeatedly issued imperial edicts, seals, and ceremonial guards were confiscated and sent back to the Guangxiang Temple (光相寺) in Sichuan where they originally resided. According to the 'Ming Tong Ji'. In August of the third year of Hongzhi (弘治) (reign title of the Ming Dynasty) of Emperor Xiaozong (孝宗), an edict was issued to demolish the nunnery in Huangcun (黃村). Geng Yu (耿裕), Minister of the Ministry of Rites, and Ni Yue (倪岳) and Zhou Jing (周經), Vice Ministers, were all upright people and strongly advocated the demolition. According to the 'Ming Da Zheng Ji'. In the sixth year of Hongzhi (弘治), an edict was issued to summon the Tibetan monk Ling Zhanzhu (領占竹), but it was stopped because Ni Yue (倪岳), Chai Sheng (柴升) and others strongly opposed it in their memorials. According to the 'Ming Shan Zang'.
典謨記。弘治六年十月。行取番僧領占竹來居大慈恩寺。禮部尚書倪岳等言。領占竹被劾遣還。復承召命騷驛傳啟幸門后難杜也。上田母傳令自來。禮科有給事中夏昂劾奏。領占竹先因獻頂骨數珠。骷體法碗。叨冒升賞。皇上登御革職遣還。遠近稱快。岳所諫阻。豈區區一傳哉。愿皇上嚴邪正治忽之防也。上猶未允。工科給事中柴升等上疏極論。遂罷。
弘治八年。王云鳳等上疏。禁給度牒 按明大政紀。弘治八年二月。禮部祠祭郎中王云鳳疏禁給度牒。不報。初尚書倪岳。因災異疏弊政用四事。曰懲邪慝。禁給度牒。停減齋醮。議處宗室。言甚剴切。后度僧不止。乃獨疏列千餘言。三上皆不報。及旨下。度僧不多。人皆嘉其有回天之力。
弘治十二年。以清寧宮成。詔國師設壇慶贊 按名山藏典謨記。弘治十二年十月。以清寧宮成。命大能仁寺灌頂國師那卜堅參等。設壇慶贊。三日。大學士劉健等言。佛老異教。宮庭禁地。胡羯妄徒累日連朝。喧雜掖庭。驚動寢廟。廢祖宗之法。重聖德之累。且以皇上至孝純誠。保佑自天。豈必假異術于宮禁。然後可以上奉重慈祈永福壽哉。臣平日尸素臨事乏規。此等詔旨。猝不與聞。伏望速頒明詔。撤壇斥僧。臣不勝待罪俟命。時科道官。皆以為言。上曰。卿言是。
【現代漢語翻譯】 現代漢語譯本 《典謨記》。弘治六年十月，朝廷下令讓番僧領占竹（僧人名）來居住在大慈恩寺。禮部尚書倪岳等人上奏說，領占竹之前已被彈劾並遣送回原籍，如今又奉旨前來，騷擾驛站，傳遞詔令，實在難以阻止。皇上聽從田母的傳令，讓他自己前來。禮科給事中夏昂彈劾奏道，領占竹先前因為進獻頂骨數珠（用人頭骨製成的念珠）、骷髏體法碗（用人頭骨製成的法器），僥倖獲得升賞。皇上您登基后已經革了他的職，將他遣送回原籍，遠近百姓都稱快。倪岳所勸阻的，難道僅僅是一個傳令嗎？希望皇上嚴防邪惡，重視治理疏忽之處。皇上仍然沒有同意。工科給事中柴升等人上疏，極力論述此事，最終才作罷。
弘治八年，王云鳳等人上疏，請求禁止頒發度牒（僧侶資格證明）。根據《明大政紀》記載，弘治八年二月，禮部祠祭郎中王云鳳上疏請求禁止頒發度牒，但沒有得到迴應。起初，尚書倪岳因為出現災異，上疏陳述弊政，提出了四件事：懲治邪惡，禁止頒發度牒，停止或減少齋醮（宗教儀式），討論處理宗室事務。他的言辭非常懇切。後來，度僧之事沒有停止，於是他單獨上疏千餘字，三次上奏都沒有得到迴應。等到皇上下旨，度僧人數不多，人們都稱讚他有回天之力。
弘治十二年，因為清寧宮建成，皇上下詔讓國師設壇慶賀讚頌。根據《名山藏典謨記》記載，弘治十二年十月，因為清寧宮建成，命令大能仁寺灌頂國師那卜堅參（僧人名）等人設壇慶賀讚頌，持續三天。大學士劉健等人上奏說，佛教和道教是不同的教派，皇宮是禁地，這些胡人僧侶連續多日喧鬧於後宮，驚動了寢廟，這是廢棄祖宗的法度，加重皇上的聖德負擔。況且皇上您至孝純誠，自有上天保佑，何必假借異術于宮禁，然後才能上奉慈母，祈求永久的福壽呢？臣平日尸位素餐，臨事缺乏規勸，對於此等詔旨，事先沒有聽說。希望皇上迅速頒佈明詔，撤除法壇，斥退僧侶。臣願意待罪聽候處置。當時科道官員都這樣認為。皇上說：『你們說的是。』
【English Translation】 English version 'Dian Mo Ji'. In October of the sixth year of the Hongzhi reign (1493), the court ordered the Tibetan monk Ling Zhanzhu (monk's name) to reside in the Great Ci'en Temple. The Minister of Rites, Ni Yue, and others memorialized, saying that Ling Zhanzhu had previously been impeached and sent back to his place of origin, but now he was summoned again, disturbing the postal stations and transmitting imperial decrees, which was difficult to prevent. The Emperor followed the Empress Dowager Tian's order and allowed him to come himself. Xia Ang, a supervising secretary of the Bureau of Scrutiny for the Ministry of Rites, impeached, stating that Ling Zhanzhu had previously been rewarded for presenting a skull rosary (prayer beads made from human skulls) and a skull bowl (a ritual bowl made from a human skull). After Your Majesty ascended the throne, he was dismissed and sent back to his place of origin, which pleased the people far and wide. What Ni Yue was trying to prevent was not just a simple transmission of decrees. He hoped that Your Majesty would strictly guard against evil and pay attention to governing negligence. The Emperor still did not agree. Chai Sheng, a supervising secretary of the Bureau of Scrutiny for the Ministry of Works, and others submitted memorials, strongly arguing against it, and finally, it was stopped.
In the eighth year of the Hongzhi reign (1495), Wang Yunfeng and others submitted memorials, requesting a ban on issuing ordination certificates (licenses for monks). According to the 'Ming Da Zheng Ji', in February of the eighth year of the Hongzhi reign, Wang Yunfeng, a director of the Sacrificial Bureau of the Ministry of Rites, submitted a memorial requesting a ban on issuing ordination certificates, but it was not approved. Initially, Minister Ni Yue, due to disasters and anomalies, submitted a memorial stating the malpractices and proposed four things: punishing evil, banning the issuance of ordination certificates, stopping or reducing religious ceremonies (Zhaijiao), and discussing the handling of affairs of the imperial clan. His words were very earnest. Later, the ordination of monks did not stop, so he submitted a separate memorial of more than a thousand words, but all three submissions were not approved. When the imperial decree was issued, the number of ordained monks was not large, and people praised him for having the power to turn the tide.
In the twelfth year of the Hongzhi reign (1499), because the Qingning Palace was completed, the Emperor issued an edict ordering the National Preceptor to set up an altar to celebrate and praise. According to the 'Ming Shan Zang Dian Mo Ji', in October of the twelfth year of the Hongzhi reign, because the Qingning Palace was completed, the Great Nengren Temple's Guanding National Preceptor Nabujiancan (monk's name) and others were ordered to set up an altar to celebrate and praise for three days. Grand Secretary Liu Jian and others memorialized, saying that Buddhism and Taoism are different religions, and the imperial palace is a forbidden area. These barbarian monks have been noisy in the inner palace for days, disturbing the ancestral temples. This is abandoning the laws of the ancestors and adding to the burden of the Emperor's sacred virtue. Moreover, Your Majesty is extremely filial and sincere, and is protected by Heaven. Why must you borrow foreign arts in the palace before you can serve your compassionate mother and pray for eternal blessings and longevity? I, your minister, have been holding a sinecure and lack advice in times of need. I had not heard of such imperial decrees beforehand. I hope that Your Majesty will quickly issue a clear edict to remove the altar and dismiss the monks. I am willing to await punishment. At that time, the officials of the Supervising Secretariats and Censors all thought so. The Emperor said: 'What you say is right.'
顧永樂朝亦有之。既府部科道皆極言。上曰。有舊事。姑胥后。
弘治十四年。太監李興請建寺。賜額隆禧。升僧錄司定锜右講經 按名山藏典謨記。弘治十四年五月。太監李興請建寺大興縣東皋村以祝聖。更乞賜額護。敕以僧錄司左覺義定锜住持。得旨升定锜右講經。額寺曰隆禧。
弘治十五年五月。行取番僧國師領占竹于大慈恩寺。禮部尚書張升諫。不允 按名山藏典謨記云云弘治十六年。詔建壽塔。既而罷之 按明通紀。弘治十六年。詔建壽塔于朝陽門外。既而罷之。時大學士劉健等上言。前代人主信佛。莫如梁武帝。卒餓死臺城。本以求福。反以致禍。觀諸往事。可為明鑑。我祖宗相傳。以治天下堯舜周孔之道而已。浮屠異端。蠹財惑眾。何關於治。欲造佛塔。非所以訓天下垂後世也。疏入。有旨。報罷。
武宗正德二年。造新寺于內苑。升慈恩能仁護國三寺禪師。為國師 按名山藏典謨記。正德二年三月。造新寺于內苑。上習佛門焉。因升大慈恩寺禪師領占竹為灌頂大國師。大能仁寺禪師麻的寶哩塔西麻拶耶卜堅參大隆善護國寺禪師。普肖藏卜為國師。皆予誥。
正德四年八月。升大隆善護國寺國師普肖藏卜為法王。剌麻羅竹班卓班丹端竹班卓羅竹朵而只堅參。俱為左覺義 按名
【現代漢語翻譯】 現代漢語譯本： 顧永樂也上朝進諫。各部、科、道官員都極力勸諫。皇上說：『以前有過類似的事情，暫且延緩再說。』
弘治十四年，太監李興請求建造寺廟，皇上賜名為隆禧寺，提升僧錄司的定锜為右講經。
弘治十五年五月，朝廷召番僧國師領占竹到大慈恩寺。禮部尚書張升勸諫，皇上不聽從。
弘治十六年，皇上下詔建造壽塔，後來又停止了。當時大學士劉健等人上書說：『前代君主信奉佛教，沒有誰比得上樑武帝，最終卻餓死在臺城。本想求福，反而招致禍患。縱觀以往的事情，可以作為明鑑。我們的祖宗相傳，是用治理天下的堯舜周孔之道而已。佛教是異端邪說，耗費錢財迷惑百姓，對於治理國家有什麼用處？想要建造佛塔，不是用來教導天下、垂示後世的。』奏疏呈上后，皇上下旨停止建造。 武宗正德二年，在內苑建造新寺廟，提升慈恩寺、能仁寺、護國寺的禪師為國師。
正德四年八月，提升大隆善護國寺國師普肖藏卜為法王。剌麻羅竹班卓班丹端竹班卓羅竹朵而只堅參，都被任命為左覺義。
【English Translation】 English version: Gu Yongle also presented his remonstrance in court. The officials of various ministries, departments, and supervisory offices all strongly advised against it. The Emperor said, 'There was a similar matter in the past, let's postpone it for now.'
In the fourteenth year of Hongzhi (1501), the eunuch Li Xing requested to build a temple, and the Emperor bestowed the name Longxi Temple (Temple of Flourishing Auspice), promoting Ding Qi (fixed odd), of the Sangha Registry, to Right Lecturer.
In the fifth month of the fifteenth year of Hongzhi (1502), the court summoned the foreign monk 'Guoshi' (National Preceptor) Ling Zhanzhu (leading occupy bamboo) to the Great Ci'en Temple (Great Compassion and Grace Temple). Zhang Sheng (Zhang rising), the Minister of Rites, advised against it, but the Emperor did not listen.
In the sixteenth year of Hongzhi (1503), the Emperor issued an edict to build a 'Shouta' (Longevity Pagoda), but later stopped it. At that time, Grand Secretary Liu Jian (Liu strong) and others submitted a memorial saying, 'Among the previous rulers who believed in Buddhism, none compared to Emperor Wu of Liang, but he ultimately starved to death in Taicheng (Platform City). Originally seeking blessings, he instead brought disaster upon himself. Looking at past events, they can serve as a clear mirror. Our ancestors passed down the ways of Yao, Shun, Zhou, and Confucius to govern the country. Buddhism is a heterodox doctrine, wasting wealth and deluding the people. What use is it for governing the country? Wanting to build a pagoda is not the way to instruct the world and set an example for future generations.' After the memorial was presented, the Emperor issued an edict to stop the construction.
In the second year of Zhengde (1507) during the reign of Emperor Wuzong, new temples were built in the inner garden, and the Chan masters of Ci'en Temple (Compassion and Grace Temple), Nengren Temple (Capable Benevolence Temple), and Huguo Temple (Protect the Nation Temple) were promoted to 'Guoshi' (National Preceptor).
In the eighth month of the fourth year of Zhengde (1509), the 'Guoshi' (National Preceptor) Pu Xiao Zang Bu (universal portrait storehouse cloth) of Dalongshan Huguo Temple (Great Dragon Mountain Protect the Nation Temple) was promoted to 'Fawang' (Dharma King). Lama Luo Zhu Ban Zhuo Ban Dan Duan Zhu Ban Zhuo Luo Zhu Duo Er Zhi Jian Can (Lama spiral bamboo class table class end bamboo class spiral bamboo many only firm participate) were all appointed as Left 'Jueyi' (Aware of Meaning).
山藏典謨記云云。
正德五年。升諸僧為法王佛子及覺義都綱。帝自命為大慶法王。給僧度牒數萬。以廣番教 按名山藏典謨記。正德五年四月。升大能仁寺國師𨚗小堅參禪師。劄巴藏播為法王都綱。𨚗卜領佔爲佛子。公葛端竹堅播札失為禪師。大隆善護國寺剌毛綽即羅竹為佛子。大慈恩寺國師乳如領佔爲西天佛子。革職國師哈剌札為佛子。剌麻也舍窩為禪師。六月升大隆善寺禪師星吉班丹為國師。左覺義羅竹班等為禪師。剌麻癿竹為左覺義。三作舍剌為右覺義。倫竹堅參為都綱。大慈恩寺佛子乳奴領占舍剌札俱為法王。剌麻舍列星吉為佛子。也夫短竹為禪師。大能仁寺剌么領占播為都綱。上自命曰大慶法王。因鑄大慶法王西天覺道圓明自在大定慧佛金印。兼給誥令鐫印曰天一。十月升國師羅竹班卓丹端竹。為灌頂大國師禪師。領占陸竹為國師。給番僧度牒三萬。漢僧道士各五千。以廣番教。
正德六年。番僧奏。討田百頃。為大慶法王下院 按明通紀。正德六年。上方好佛。自名大慶法王。外廷無敢諫。會番僧奏。討田百頃。為大慶法王下院。傳圭因劾僧曰。法王何為者。至與尊號並列。大不道當誅。有詔不問。其妄求亦止。
正德七年十一月。大慈恩寺法王。乞修造僧房。許之。工部諫。不聽
【現代漢語翻譯】 現代漢語譯本： 《山藏典謨記》中記載：
正德五年，提升眾僧為法王、佛子及覺義都綱。皇帝親自命名自己為大慶法王，並頒發數萬僧人度牒，以推廣番教（藏傳佛教）。根據《名山藏典謨記》記載，正德五年四月，提升大能仁寺國師𨚗小堅參禪師、劄巴藏播為法王都綱，𨚗卜領佔爲佛子，公葛端竹堅播札失為禪師，大隆善護國寺剌毛綽即羅竹為佛子，大慈恩寺國師乳如領佔爲西天佛子，革職國師哈剌札為佛子，剌麻也舍窩為禪師。六月，提升大隆善寺禪師星吉班丹為國師，左覺義羅竹班等為禪師，剌麻癿竹為左覺義，三作舍剌為右覺義，倫竹堅參為都綱，大慈恩寺佛子乳奴領占、舍剌札俱為法王，剌麻舍列星吉為佛子，也夫短竹為禪師，大能仁寺剌么領占播為都綱。皇上自命為大慶法王，因此鑄造了大慶法王西天覺道圓明自在大定慧佛金印，並頒發誥令，鐫刻印文為『天一』。十月，提升國師羅竹班卓丹端竹為灌頂大國師禪師，領占陸竹為國師，頒發番僧度牒三萬，漢僧道士各五千，以推廣番教。
正德六年，番僧上奏，請求劃撥田地百頃，作為大慶法王的下院。根據《明通紀》記載，正德六年，皇上非常喜歡佛教，自稱為大慶法王，外廷沒有人敢於勸諫。恰逢番僧上奏，請求劃撥田地百頃，作為大慶法王的下院。傳圭因此彈劾僧人說：『法王是做什麼的？竟然與皇上的尊號並列，大逆不道，應當誅殺。』皇帝下詔不予追究，他們的妄求也就停止了。
正德七年十一月，大慈恩寺法王請求修造僧房，皇帝允許了。工部進諫，皇帝不聽從。
【English Translation】 English version: The 'Shanzang Dianmo Ji' records:
In the fifth year of the Zhengde reign (1510), various monks were promoted to Dharma Kings (法王), Buddha Sons (佛子), and Jueyi Dugang (覺義都綱). The Emperor personally named himself the Great Celebration Dharma King (大慶法王) and issued tens of thousands of monk certificates (度牒) to promote the Fan religion (番教) [Tibetan Buddhism]. According to the 'Mingshanzang Dianmo Ji', in the fourth month of the fifth year of Zhengde, the National Preceptor of Danengren Temple, Chan Master 𨚗 Xiaojian Can (𨚗小堅參), and Zhaba Zangbo (劄巴藏播) were promoted to Dharma King Dugang, 𨚗 Bu Lingzhan (𨚗卜領占) was promoted to Buddha Son, Gongge Duanzhu Jianbo Zhashi (公葛端竹堅播札失) was promoted to Chan Master, Lamochuo Jiluozhu (剌毛綽即羅竹) of Dalongshan Huguo Temple was promoted to Buddha Son, National Preceptor Ruru Lingzhan (乳如領占) of Daci'en Temple was promoted to Western Heaven Buddha Son (西天佛子), the dismissed National Preceptor Hala Zha (哈剌札) was promoted to Buddha Son, and Lama Yeshe Wo (也舍窩) was promoted to Chan Master. In the sixth month, Chan Master Xingji Bandan (星吉班丹) of Dalongshan Temple was promoted to National Preceptor, Zuo Jueyi Luozhu Ban (羅竹班) and others were promoted to Chan Masters, Lama Qizhu (癿竹) was promoted to Zuo Jueyi, Sanzuo Shelai (三作舍剌) was promoted to You Jueyi, and Lunzhu Jiancan (倫竹堅參) was promoted to Dugang. Buddha Sons Runu Lingzhan (乳奴領占) and Shelazha (舍剌札) of Daci'en Temple were both promoted to Dharma Kings, Lama Shelie Xingji (舍列星吉) was promoted to Buddha Son, Yefu Duanzhu (也夫短竹) was promoted to Chan Master, and Lama Lingzhan Bo (領占播) of Danengren Temple was promoted to Dugang. The Emperor named himself the Great Celebration Dharma King, and therefore cast the Great Celebration Dharma King Western Heaven Enlightenment Perfect Illumination Self-Mastery Great Samadhi Wisdom Buddha Golden Seal (大慶法王西天覺道圓明自在大定慧佛金印), and issued edicts with the inscription 'Tianyi' (天一). In the tenth month, National Preceptor Luozhu Banzhuo Duanduanzhu (羅竹班卓丹端竹) was promoted to Initiation Great National Preceptor Chan Master (灌頂大國師禪師), Lingzhan Luzhu (領占陸竹) was promoted to National Preceptor, and 30,000 monk certificates were issued to Fan monks, and 5,000 each to Han monks and Taoists, to promote the Fan religion.
In the sixth year of the Zhengde reign (1511), Fan monks requested 100 qing (頃) of land to be allocated as the lower monastery of the Great Celebration Dharma King. According to the 'Ming Tongji', in the sixth year of Zhengde, the Emperor was very fond of Buddhism and called himself the Great Celebration Dharma King, and no one in the outer court dared to advise against it. Coincidentally, Fan monks requested 100 qing of land to be allocated as the lower monastery of the Great Celebration Dharma King. Chuan Gui (傳圭) therefore impeached the monks, saying: 'What is a Dharma King? To be placed alongside the Emperor's title is outrageous and should be punished.' The Emperor issued an edict not to pursue the matter, and their unreasonable demands ceased.
In the eleventh month of the seventh year of the Zhengde reign (1512), the Dharma King of Daci'en Temple requested to build monks' quarters, and the Emperor granted permission. The Ministry of Works (工部) advised against it, but the Emperor did not listen.
按名山藏典謨記云云。
正德八年。為番僧修寺造塔。賜大慶法王行童度牒。聽具收度自便 按明大政紀。正德八年七月。西僧欲奪甘州民田地。遣官督建僧寺。禮部尚書劉春執不可。止之。時關中饑。春力爭以為不可。大略謂非止病民。邊警至。不可支援。必致擾害。疏入幾兩月。報下竟停之 按名山藏典謨記。正德八年四月。大役軍士。為番僧修大慈恩寺。鬻爵贖罪。以充費。十月大慈恩寺灌頂大國師也舍窩死。命造塔葬之。工部及工科給事中執奏曰。非故事。上曰著為令。十一月賜大慶法王領占班丹番行童度牒。聽其收度自便。
正德九年正月。吏部尚書楊一清上言。不宜創梵字于西內。時不能行 按明通紀云云。
正德十年。給大德法王國師誥命賜胡僧知三生法王金印袈裟 按名山藏典謨記。正德十年二月。保安寺大德法王綽吉我些兒為其徒領占綽節兒綽供劄失。請得為正副使。還居烏斯藏。比大乘法王例入貢。並給與國師誥命。得入番熬設廣茶。下禮部尚書劉春議不可。令覆議。春執奏詔與誥命。罷設茶敕。是時上習番經。被番僧服綽吉我些兒輩。出入豹房。參廁權貂。及領占綽節兒等歸。輜重相屬。傳郵煩費焉。五月大護國保安寺右覺義班丹倫竹。為其師祖大善法王星吉班丹乞祭葬
【現代漢語翻譯】 現代漢語譯本： 按《名山藏·典謨記》記載如下：
正德八年，為番僧修建寺廟和佛塔，賜予大慶法王領占班丹（大慶法王的名字）行童度牒，允許其自行收徒度化。按《明大政紀》記載，正德八年七月，西域僧人想要奪取甘州百姓的田地，朝廷派遣官員督建僧寺。禮部尚書劉春堅持認為不可行，阻止了此事。當時關中發生饑荒，劉春極力爭辯認為此事不可行，大意是說這不僅會損害百姓，而且邊境警報一旦發生，將無法支援，必定會引起擾亂。奏疏遞上幾個月后，朝廷下令停止了此事。按《名山藏·典謨記》記載，正德八年四月，朝廷役使軍士，為番僧修建大慈恩寺，允許人們通過捐獻爵位來贖罪，以充當費用。十月，大慈恩寺灌頂大國師也舍窩（人名）去世，朝廷下令建造佛塔安葬他。工部及工科給事中上奏說，這不符合舊例。皇帝說，就定為制度吧。十一月，賜予大慶法王領占班丹番行童度牒，允許其自行收徒度化。
正德九年正月，吏部尚書楊一清上奏說，不應該在西內（皇宮西部）創造梵文字。當時未能實行。按《明通紀》記載如下：
正德十年，賜予大德法王國師誥命，賜予胡僧知三生法王金印和袈裟。按《名山藏·典謨記》記載，正德十年二月，保安寺大德法王綽吉我些兒（保安寺大德法王的名字）為他的徒弟領占綽節兒綽供劄失（人名）請求擔任正副使，返回居住在烏斯藏（西藏）。比照大乘法王的例子入貢，並給予國師誥命，允許進入番地熬製廣茶。下達給禮部尚書劉春商議，劉春認為不可行，命令重新商議。劉春堅持上奏說，詔書和誥命可以給，但停止設定茶敕。當時皇帝學習番經，被番僧服綽吉我些兒等人迷惑，出入豹房（皇帝遊樂的場所），參與朝政。等到領占綽節兒等人返回時，車馬相連，驛站傳遞非常煩擾。五月，大護國保安寺右覺義班丹倫竹（人名）為他的師祖大善法王星吉班丹（人名）請求祭祀安葬。
【English Translation】 English version: According to the 'Record of Classics and Memorials' in the 'Mingshan Collection':
In the eighth year of the Zhengde reign, temples and pagodas were built for Tibetan monks, and a degree (du die) was granted to Lingzhan Bandan (name of the Daqing Dharma King) of the Daqing Dharma King, allowing him to ordain disciples at his discretion. According to the 'Ming Dynasty Political Records', in July of the eighth year of the Zhengde reign, Western monks wanted to seize the farmland of the people of Ganzhou, and the court sent officials to supervise the construction of monasteries. Liu Chun, the Minister of Rites, insisted that this was not feasible and stopped it. At that time, there was a famine in Guanzhong, and Liu Chun strongly argued that this was not feasible, saying that it would not only harm the people, but also be unsustainable in the event of border alarms, and would inevitably cause disturbances. The memorial was submitted for several months, and the court finally ordered the cessation of the matter. According to the 'Record of Classics and Memorials' in the 'Mingshan Collection', in April of the eighth year of the Zhengde reign, the court used soldiers to build the Great Ci'en Temple for Tibetan monks, allowing people to atone for their sins by donating titles, in order to cover the expenses. In October, Yeshe Wo (personal name), the Great Initiation National Preceptor of the Great Ci'en Temple, died, and the court ordered the construction of a pagoda to bury him. The Ministry of Works and the supervising secretaries of the Ministry of Works memorialized that this was not in accordance with the old rules. The emperor said, 'Let it be established as a rule.' In November, a degree was granted to Lingzhan Bandan of the Daqing Dharma King, allowing him to ordain disciples at his discretion.
In the first month of the ninth year of the Zhengde reign, Yang Yiqing, the Minister of Personnel, memorialized that it was not appropriate to create Sanskrit characters in the Western Palace (western part of the imperial palace). At that time, it could not be implemented. According to the 'General History of the Ming Dynasty':
In the tenth year of the Zhengde reign, a decree was granted to the Great Virtue Dharma King, and a golden seal and kasaya (robe) were bestowed upon the Hu monk Zhisansheng Dharma King. According to the 'Record of Classics and Memorials' in the 'Mingshan Collection', in February of the tenth year of the Zhengde reign, Choiji Woeser (name of the Great Virtue Dharma King of Bao'an Temple) requested that his disciple Lingzhan Chojey Cho Gong Zhaxi (personal name) be appointed as the chief and deputy envoys to return to reside in Wusizang (Tibet). He was to pay tribute like the Mahayana Dharma King and was granted the title of National Preceptor, allowing him to enter the Tibetan region to brew Guang tea. The matter was submitted to Liu Chun, the Minister of Rites, for discussion, and Liu Chun considered it infeasible and ordered a re-discussion. Liu Chun insisted on memorializing that the decree could be granted, but the tea edict should be abolished. At that time, the emperor was studying Tibetan scriptures and was bewitched by Tibetan monks such as Choiji Woeser, who entered and exited the Leopard Chamber (the emperor's pleasure quarters) and participated in government affairs. When Lingzhan Chojey and others returned, the carriages and horses were connected, and the postal relays were very troublesome. In May, Bandan Lunzhu (personal name), the Right Jueyi of the Great Protectorate Bao'an Temple, requested a memorial service and burial for his ancestral teacher, the Great Good Dharma King Xingji Bandan (personal name).
。禮部執奏無故事。特許之。十一月嬖倖言。西域胡僧有知三生者。西人謂之活佛。上使太監劉充往迎。率指揮千戶百餘人。甲士千人。以珠琲為幡幢。黃金為七供。賜法王金印袈裟。及其徒饋賜巨萬計。敕以十年往返。得便宜處置錢物。益發官軍護送之。
正德十三年。遣中官劉充迎活佛。賜西域番僧食茶。遣番僧封烏斯藏國西為闡教王 按明大政紀。正德十三年三月。上遣中官劉充迎活佛。使烏斯藏。巡撫淮楊都御史叢蘭。疏斥佛老無益。乞還充勿遣。不報。時番國烏斯藏傳聞。國西有童子。記其生前事者。以為活佛。上遣使迎之。所過誅求百計。勢張甚蘭檄有司。毋徇所欲。至淮謁辭之。南京兵部尚書喬字上疏。諫遣使迎活佛。甚傷國體。字云國朝祖宗相承。所以不絕番僧朝貢者。不過羈縻遠夷而已。非崇奉信惑之也。陛下天縱聖明。無微不燭。抑豈不知西方之佛教。無益中國之治乎。不報 按名山藏典謨記。正德十三年五月。賜西域番僧食茶八萬九千餘斤。人許帶六千斤下番不為例。七月遣番僧覺義領占劄巴等。封烏斯藏國酋。為闡教王。劄巴等乞給馬快船三十。載食鹽為入番買路。資部科執奏。詔特許之。
世宗嘉靖十四年。毀興隆寺並慈恩寺。一應修齋俱革 按明會典。嘉靖十四年。大興隆
【現代漢語翻譯】 現代漢語譯本：禮部官員上奏說沒有這樣的先例，皇帝特許了這件事。十一月，受寵幸的人說，西域的胡僧中有能知曉三生（過去、現在、未來）的人，西域人稱之為活佛（Living Buddha）。皇帝派遣太監劉充前去迎接，率領指揮千戶等一百多人，甲士一千人，用珠玉裝飾幡幢，用黃金製作七供（七種供養品）。賜予法王金印和袈裟，賞賜他的隨從的財物數以萬計。皇帝下令允許他們用十年時間往返，可以便宜行事處置錢物，並增派官軍護送。
正德十三年，派遣中官劉充迎接活佛，賜給西域番僧食物和茶。派遣番僧冊封烏斯藏國（Ü-Tsang，西藏的舊稱）西部為闡教王（Expounding Doctrine King）。根據《明大政紀》記載，正德十三年三月，皇帝派遣中官劉充迎接活佛，前往烏斯藏。巡撫淮楊都御史叢蘭上疏，斥責佛老（佛教和道教）無益於國家，請求召回劉充，不要派遣他前往，沒有得到迴應。當時番國烏斯藏傳聞，該國西部有童子，能記住他前世的事情，人們認為他是活佛。皇帝派遣使者去迎接他，使者所過之處，想方設法搜刮民財，氣焰囂張。叢蘭下令給各地方官員，不要順從使者的慾望。使者到達淮地，向叢蘭辭行。南京兵部尚書喬宇上疏，勸諫皇帝不要派遣使者迎接活佛，認為這非常損害國體。喬宇說，本朝的祖宗相傳，之所以不中斷番僧的朝貢，只不過是爲了羈縻遠方的夷族罷了，並不是崇奉信惑他們。陛下天資聰穎，無所不知，難道不知道西方的佛教，對中國的治理沒有益處嗎？皇帝沒有迴應。根據《名山藏典謨記》記載，正德十三年五月，賞賜給西域番僧的食物和茶有八萬九千多斤，允許每人攜帶六千斤下番，下不為例。七月，派遣番僧覺義率領占劄巴等人，冊封烏斯藏國的首領為闡教王。占劄巴等人請求提供馬和快船三十艘，用來裝載食鹽，作為進入番地的買路錢，戶部和科的官員上奏此事，皇帝下詔特許了這件事。
世宗嘉靖十四年，拆毀興隆寺和慈恩寺，所有修齋的活動全部革除。根據《明會典》記載，嘉靖十四年，大興隆
【English Translation】 English version: The Ministry of Rites reported that there was no such precedent, but the Emperor specially permitted it. In November, a favored courtier said that among the Hu monks from the Western Regions, there were those who knew the three lives (past, present, and future), whom the Western people called Living Buddhas. The Emperor sent the eunuch Liu Chong to welcome him, leading a commander, a chiliarch, and more than a hundred people, along with a thousand armored soldiers, using pearls and jade to decorate banners and streamers, and gold to make the seven offerings (seven kinds of offerings). He bestowed upon the Dharma King a golden seal and kasaya (robe), and rewarded his followers with countless riches. The Emperor ordered that they be allowed ten years to travel back and forth, and that they could handle money and goods expediently, and he increased the number of government troops to escort them.
In the thirteenth year of the Zhengde reign, the central official Liu Chong was sent to welcome the Living Buddha, and food and tea were bestowed upon the Tibetan monks from the Western Regions. Monks were sent to enfeoff the western part of Ü-Tsang (old name for Tibet) as the Expounding Doctrine King. According to the 'Ming Da Zheng Ji' (Record of Major Events of the Ming Dynasty), in the third month of the thirteenth year of the Zhengde reign, the Emperor sent the central official Liu Chong to welcome the Living Buddha to Ü-Tsang. Cong Lan, the inspecting governor and vice censor-in-chief of Huaiyang, submitted a memorial criticizing Buddhism and Taoism as being of no benefit to the country, and requested that Liu Chong be recalled and not sent, but this was not approved. At that time, it was rumored in the foreign country of Ü-Tsang that there was a child in the western part of the country who could remember his past lives, and people believed him to be a Living Buddha. The Emperor sent an envoy to welcome him, and wherever the envoy passed, he sought to extort money from the people by all means, and his arrogance was extreme. Cong Lan issued an order to the local officials, telling them not to comply with the envoy's desires. The envoy arrived in Huai and bid farewell to Cong Lan. Qiao Yu, the Minister of War in Nanjing, submitted a memorial advising the Emperor not to send an envoy to welcome the Living Buddha, believing that this greatly harmed the national dignity. Qiao Yu said that the ancestors of this dynasty had always maintained the tribute system with the Tibetan monks, but this was only to control the distant barbarians, and not to worship and believe in them. Your Majesty is naturally intelligent and knows everything, so how could you not know that Western Buddhism is of no benefit to the governance of China? The Emperor did not respond. According to the 'Ming Shan Zang Dian Mo Ji' (Record of Models and Regulations of the Famous Mountains Collection), in the fifth month of the thirteenth year of the Zhengde reign, more than 89,000 catties of food and tea were bestowed upon the Tibetan monks from the Western Regions, and each person was allowed to carry 6,000 catties down to Tibet, but this was not to be taken as a precedent. In July, the monk Jueyi was sent to lead Zhan Zha Ba and others to enfeoff the chieftains of Ü-Tsang as the Expounding Doctrine King. Zhan Zha Ba and others requested that 30 horses and fast boats be provided to carry salt as a toll for entering Tibet, and the officials of the Ministry of Revenue and the departments submitted a memorial on this matter, and the Emperor issued an edict specially permitting it.
In the fourteenth year of the Jiajing reign of the Shizong Emperor, the Xinglong Temple and the Ci'en Temple were demolished, and all activities of practicing religious services were abolished. According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), in the fourteenth year of the Jiajing reign, the Da Xinglong
寺毀。令永不許復。並大慈恩寺。一應修齋俱革。僧徒聽告。就各寺依住。有歸化者。量給原寺。田畝仍免差徭。六年。
嘉靖十五年。除禁中佛殿。並毀佛像佛骨佛牙諸物 按明大政紀。嘉靖十五年五月。帝欲除去禁中釋殿。以其地奉建慈慶慈寧二宮。命廷臣集議。僉以為可。帝即命撤之。尋召李時夏言入視大善殿。見金範佛像不下千百。皆命銷燬。其幾案懸鍍金函藏貯。尚多佛骨佛牙諸物。言退上疏。力請焚瘞。帝從之。於是禁中邪穢迸斥殆盡 按春明夢余錄。宗伯夏言議瘞佛骨疏。比者恭遇皇上咨及群臣。欲除去禁中釋殿。奉建兩宮以備一代之制。一時廷議。仰贊皇上篤養盡制之孝。辟邪崇正之化。盛德大業光前振后矣。今月十一日。伏奉聖旨。命大學士李時同臣言入看。即所謂大善殿者。臣等看得殿內有鑄金銀像。鉅細不下千百。且多邪鬼淫褻之狀。仰惟聖明燭其誕妄不經。一旦奮然舉而除之。甚盛舉也。但臣見諸幾案之上。及懸度梁栱之間。與夫金函之所藏貯者。為物尚多不可識辨。問之守者。且云是為佛骨。是為佛牙。枯朽摧裂。奇離磈礧。計不下千斤。臣惟佛法之入中國。自漢明帝時始。然不過人誦其書習其教而已。至唐憲宗時。乃迎佛骨至京師。其臣韓愈。極言其不祥。不宜以入宮禁。憲宗不
【現代漢語翻譯】 現代漢語譯本：寺廟被毀，下令永遠不許重建。連同大慈恩寺，所有相關的修齋活動都被革除。僧侶們聽從告示，回到各自的寺廟居住。有歸順者，按情況分給原寺廟的田地，仍然免除差徭。這一年是六年。
嘉靖十五年，拆除了禁中的佛殿，並毀壞了佛像、佛骨、佛牙等物品。（按《明大政紀》記載，嘉靖十五年五月，皇帝想要拆除禁中的佛殿，用那塊地來建造慈慶宮和慈寧宮，命令廷臣們一起商議。大家都認為可以。皇帝就下令拆除。不久召見李時和夏言入宮檢視大善殿，看到金鑄的佛像不下千百尊，都下令銷燬。那些幾案上懸掛的鍍金盒子裡，還藏著很多佛骨、佛牙等物品。夏言退朝後上疏，極力請求焚燒埋葬。皇帝聽從了他的建議。於是禁中的邪穢之物幾乎都被清除乾淨。（按《春明夢余錄》記載，宗伯夏言議論埋葬佛骨的奏疏中說，近來有幸遇到皇上諮詢群臣，想要拆除禁中的佛殿，建造兩宮來準備一代的制度。當時廷議，都讚揚皇上篤厚孝養，盡心盡力，開闢邪惡，崇尚正義的教化，盛大的德行和事業光耀前人，振興後世。這個月十一日，奉聖旨，命令大學士李時同臣夏言入宮檢視，就是所謂的大善殿。臣等看到殿內有鑄造的金銀像，大小不下千百尊，而且很多是邪鬼**的形狀。仰仗皇上的聖明，洞察其荒誕不經，一旦奮然舉起而清除它們，真是盛大的舉措。但是臣看到那些幾案之上，以及懸掛在梁拱之間的，還有金盒子裡所藏的，有很多東西無法辨識。詢問看守的人，他們說那是佛骨，那是佛牙，枯朽摧殘，奇形怪狀，大約有近千斤。臣認為佛法傳入中國，是從漢明帝時開始的，但也不過是人們誦讀它的書籍，學習它的教義而已。到了唐憲宗時，才迎接佛骨到京師，他的臣子韓愈，極力說它不吉利，不應該進入宮禁。憲宗不
【English Translation】 English version: The temple was destroyed, and it was ordered that it should never be rebuilt. Along with the Da Ci'en Temple (Great Compassion and Grace Temple), all related fasting activities were abolished. The monks listened to the announcement and returned to their respective temples to reside. Those who surrendered were allocated land from their original temples according to the situation, and were still exempt from corvée labor. This year was the sixth year.
In the fifteenth year of Jiajing (reign title of the Ming Dynasty), the Buddhist hall in the forbidden palace was dismantled, and Buddhist statues, Buddha bones, Buddha teeth, and other items were destroyed. (According to the 'Ming Da Zheng Ji' (Major Events of the Ming Dynasty), in May of the fifteenth year of Jiajing, the emperor wanted to dismantle the Buddhist hall in the forbidden palace and use the land to build the Ciqing Palace (Palace of Maternal Kindness) and Cining Palace (Palace of Maternal Tranquility), and ordered the court officials to discuss it together. Everyone thought it was feasible. The emperor then ordered the demolition. Soon after, Li Shi and Xia Yan were summoned to the palace to inspect the Da Shan Hall (Great Benevolence Hall), and they saw no less than a thousand gold-cast Buddhist statues, all of which were ordered to be destroyed. In the gilded boxes hanging on the desks, there were still many Buddha bones, Buddha teeth, and other items. After Xia Yan left the court, he submitted a memorial, strongly requesting that they be burned and buried. The emperor followed his advice. As a result, almost all the evil objects in the forbidden palace were eliminated. (According to the 'Chun Ming Meng Yu Lu' (Remaining Records of Dreams in Spring Brightness), Zongbo (Minister of Rites) Xia Yan's memorial on burying Buddha bones stated that recently, the emperor had consulted with his ministers about dismantling the Buddhist hall in the forbidden palace and building two palaces to prepare for a generation's system. At that time, the court's discussion praised the emperor's deep filial piety, his dedication, his opening up of evil, and his advocacy of righteous teachings, his great virtue and career shining on the predecessors and revitalizing future generations. On the eleventh day of this month, by imperial decree, the Grand Secretary Li Shi and Minister Xia Yan were ordered to enter the palace to inspect what was called the Da Shan Hall. The ministers saw that there were gold and silver statues cast in the hall, no less than a thousand in size, and many of them were in the shape of evil ghosts **. Relying on the emperor's wisdom, he saw through their absurd and unfounded nature, and once he resolutely raised them and eliminated them, it was truly a great move. However, the ministers saw that there were many things on the desks, hanging between the beams, and stored in the gold boxes that could not be identified. When asked the guards, they said that they were Buddha bones and Buddha teeth, withered and broken, strangely shaped, weighing about a thousand pounds. The ministers believe that Buddhism entered China from the time of Emperor Ming of the Han Dynasty, but it was only that people recited its books and learned its teachings. It was not until the time of Emperor Xianzong of the Tang Dynasty that Buddha bones were welcomed to the capital, and his minister Han Yu strongly said that it was unlucky and should not enter the palace.
能聽。且深罪愈。竟遠斥之。臣意自後人莫敢矯其非。凡番僧持以誑惑中國之人。而名為佛顱佛骨者。相屬於道。由是流入天子宮禁之內。歷世皆然。不以為異。今殿中所有。未必非勝國所遺。累朝以來。亦必以為彼法則。然未嘗深究。以延至今茲者。恭惟皇上躬堯舜禹湯文武之資。行堯舜禹湯文武之道。始議毀佛屋。毀除穢像。使詭異之行不得瀆留清禁。此真卓越千古之見。出於尋常萬萬者也。然殿宇像設既除。所有前項佛頭佛牙之類。皆屬污穢。不宜使之尚存。臣請乞以此物。敕下所司。瘞之草野。一切掃而凈之。以杜愚冥疑惑之端。實為大聖人非常作為。有補名教甚大。功德罔極。臣不勝幸甚。後世幸甚。疏入。答曰大善殿所貯佛骨。諸不經之物。瘞之草野。恐後日好事之人。仍為啟視。不如焚之。以杜永患。遂命禮部。俱于城外。焚之。
嘉靖十六年。敕聽僧徒還俗。禁修葺寺院。及私自披剃為僧 按明會典。嘉靖十六年。題準各該有司。欽遵聖諭。化正僧徒愿自還俗者。聽其自求安便。各處寺院。年久宮殿任其頹壞。不許修葺。民間幼童不許舍入為僧。私自披剃。如有此等。罪其父母及其鄰佑嘉靖二十二年。令毀大慈恩寺 按明會典云云。
嘉靖四十二年十月。罷遣番僧封諸藏。著為令 按名
【現代漢語翻譯】 現代漢語譯本：能聽信讒言，而且罪過會越來越深，最終會被遠遠地斥責。我認為從那以後，沒有人敢糾正他的錯誤。那些番僧拿著這些東西來迷惑中國的人民，而那些被稱為『佛顱（佛頭骨）』、『佛骨（佛的骨頭）』的東西，在道路上連綿不絕。因此流入天子的宮禁之內，歷代都是這樣，不認為有什麼奇怪。現在宮殿中所有的這些東西，未必不是前朝遺留下來的。歷朝歷代以來，也一定認為那是他們的法則，然而未曾深入研究，以至於延續到今天。恭敬地認為皇上您具備堯、舜、禹、湯、文、武的資質，施行堯、舜、禹、湯、文、武的治國之道，開始商議毀壞佛寺，毀除污穢的佛像，使那些怪異的行為不能玷污清凈的宮禁。這真是超越千古的見識，是超越尋常人萬萬倍的。然而殿宇和佛像既然已經拆除，所有之前的佛頭、佛牙之類，都屬於污穢之物，不應該讓它們繼續存在。我請求將這些東西，下令給有關部門，埋葬在荒郊野外，全部清除乾淨，以杜絕愚昧之人產生疑惑的根源，這實在是聖人非同尋常的作為，對匡正社會倫理綱常有極大的幫助，功德無量。我感到非常幸運，後世也會感到非常幸運。』奏疏呈上后，皇帝回答說：『很好，宮殿里儲存的佛骨，以及各種不正經的東西，埋葬在荒郊野外，恐怕以後好事之人，仍然會打開觀看，不如焚燒掉，以杜絕後患。』於是命令禮部，全部在城外焚燒。 嘉靖十六年，皇帝下令允許僧人還俗，禁止修繕寺院，以及私自剃度為僧。根據《明會典》記載，嘉靖十六年，已經題準各地方有司，欽遵聖諭，開導那些願意還俗的僧人，聽憑他們自己尋求安身之處。各地的寺院，年久失修的宮殿任憑其頹壞，不允許修繕。民間幼童不允許捨身出家為僧，私自剃度，如果出現這種情況，要懲罰他們的父母以及鄰居。嘉靖二十二年，下令拆毀大慈恩寺。根據《明會典》記載如此。 嘉靖四十二年十月，罷免並遣送番僧，查封他們的寺廟，作為法令執行。根據名
【English Translation】 English version: 'He could listen to slander, and his sins would deepen, eventually leading to his exile. I believe that from then on, no one dared to correct his mistakes. Those Tibetan monks used these things to deceive the people of China, and those so-called 'Buddha skulls (Buddha's head bones)' and 'Buddha bones (Buddha's bones)' were continuously seen on the roads. As a result, they flowed into the imperial palace, and this had been the case for generations, without anyone finding it strange. The items in the palace now are likely remnants from the previous dynasty. Over the past dynasties, they must have considered them their laws, but they never deeply investigated them, which is why they have continued until today. I respectfully believe that Your Majesty possesses the qualities of Yao, Shun, Yu, Tang, Wen, and Wu, and practices the ways of Yao, Shun, Yu, Tang, Wen, and Wu. You have begun to discuss destroying Buddhist temples and removing filthy Buddha statues, so that strange practices cannot defile the pure palace. This is truly a vision that surpasses the ages, far exceeding that of ordinary people. Now that the temples and Buddha statues have been removed, all the previous Buddha heads and Buddha teeth are filthy and should not be allowed to remain. I request that these items be ordered to be buried in the wilderness by the relevant departments, completely cleaned up, to prevent the ignorant from having doubts. This is truly an extraordinary act of a sage, which greatly helps to rectify social ethics and has immeasurable merit. I feel very fortunate, and future generations will also feel very fortunate.' After the memorial was submitted, the emperor replied, 'Very good. The Buddha bones stored in the palace and all the improper things should be buried in the wilderness. I fear that in the future, well-intentioned people will still open them to view. It is better to burn them to prevent future troubles.' So he ordered the Ministry of Rites to burn them all outside the city. In the sixteenth year of Jiajing (1537), the emperor ordered that monks be allowed to return to secular life, prohibited the repair of temples, and prohibited private tonsure as monks. According to the 'Ming Hui Dian (Collected Statutes of the Ming Dynasty)', in the sixteenth year of Jiajing, it had been approved that the local authorities should respectfully follow the imperial edict, enlighten monks who wished to return to secular life, and allow them to seek their own livelihoods. Temples in various places, whose palaces had been dilapidated for years, were allowed to fall into disrepair and were not allowed to be repaired. Children from the common people were not allowed to be given up to become monks, and private tonsure was prohibited. If such cases occurred, their parents and neighbors would be punished. In the twenty-second year of Jiajing (1543), it was ordered to demolish the Da Ci'en Temple. According to the 'Ming Hui Dian', and so on. In the tenth month of the forty-second year of Jiajing (1563), Tibetan monks were dismissed and sent back, and their temples were sealed, which was enforced as a law. According to the name
山藏典謨記云云。
嘉靖四十三年十二月。詔番僧入貢者。限人入邊。如成化弘治故事 按名山藏典謨記云云。
嘉靖四十五年詔禁僧尼戒壇 按明會典。凡禁止戒壇。嘉靖四十五年令在外行撫按衙門。督率有司。各查本處僧寺若干。僧徒若干。明白登簿。不時查點。不到者罪坐住持立限投銷。一切寄住游僧發回原籍。當差在京廠衛衙門。及五城御史。將京城內外地方大小僧寺。嚴加巡緝。有指。稱受戒姦淫不法者。訪拏重治 按明通紀。嘉靖四十五年九月。詔順天府按官嚴禁僧尼戒壇說法。仍令廠衛巡城御史通查勘京城內外僧寺。如有仍前受戒寄寓者。收捕下獄。四方游僧並聽所在有司遞迴原籍。當是時。白蓮教盛行。御史鮑承蔭。以妖盜本為一途。恐投邪鼓眾釀成大患。遂令禁之。神宗萬曆七年。烏思藏僧鎖南堅錯求通貢 按明通紀。萬曆七年。烏思藏僧鎖南堅錯求通貢。堅錯者。即闡化王答賴剌麻也。故號稱活佛。以傳經說法戒淫殺。為虜所尊禮稱輪迴轉法功德世界佛大國師。萬曆五年。套酋切近黃臺吉約俺答。迎堅錯西海上。飲長生水。俺答所從部落數十萬人。徒以奉堅錯教無淫逞者。其教化可知矣。
皇清
天聰七年
大清會典。凡喇嘛禁例。天聰七年。定喇嘛班第。出居
【現代漢語翻譯】 現代漢語譯本： 《名山藏·典謨記》中記載了這些內容。
嘉靖四十三年十二月，皇帝下詔，允許番僧（指來自西域的僧侶）入貢，但限制了入邊境的人數，如同成化、弘治年間的故事一樣。這些都記載在《名山藏·典謨記》中。
嘉靖四十五年，皇帝下詔禁止僧尼設立戒壇（佛教舉行授戒儀式的場所）。根據《明會典》記載，凡是禁止設立戒壇，嘉靖四十五年命令在外巡行的撫按衙門，督促地方官員，各自查清本地區的僧寺數量和僧徒數量，詳細登記在冊，隨時查點。不到者，治罪住持，並限期投案註銷。一切寄住的遊方僧人發回原籍。當差的在京廠衛衙門以及五城御史，將京城內外地方的大小僧寺，嚴加巡查緝捕。有指控稱受戒後有姦淫不法行為的人，要訪查逮捕，從重懲治。根據《明通紀》記載，嘉靖四十五年九月，皇帝下詔順天府按察官員嚴禁僧尼設立戒壇說法。仍然命令廠衛和巡城御史全面勘察京城內外的僧寺。如果還有仍然受戒寄居的僧人，收捕下獄。四方游僧一併聽憑所在地方官員遞送回原籍。當時，白蓮教盛行。御史鮑承蔭認為妖人和盜賊本為一途，恐怕他們藉此蠱惑民眾釀成大患，於是下令禁止。神宗萬曆七年，烏思藏（今西藏地區）僧人鎖南堅錯（Sonam Gyatso）請求通貢。根據《明通紀》記載，萬曆七年，烏思藏僧人鎖南堅錯請求通貢。鎖南堅錯，就是闡化王答賴喇嘛（Dalai Lama）也，所以號稱活佛。他以傳經說法戒淫殺為虜人所尊敬，稱他為輪迴轉法功德世界佛大國師。萬曆五年，套部首領切近黃臺吉（Altan Khan）約俺答（Altan Khan），在西海上迎接鎖南堅錯，飲長生水。俺答所統領的部落有數十萬人，都因為奉行鎖南堅錯的教義而沒有淫亂行為。他的教化由此可見。
皇清（清朝）
天聰七年
《大清會典》中關於喇嘛的禁例。天聰七年，規定喇嘛班第（Pandita，大學者）出居。
【English Translation】 English version: These matters are recorded in the 'Dian Mo Ji' section of the 'Ming Shan Zang'.
In December of the forty-third year of Jiajing (1564), the emperor issued an edict limiting the number of 'Fan Seng' (foreign monks, referring to monks from the Western Regions) allowed to enter the border for tribute, as was the custom during the Chenghua and Hongzhi periods. This is recorded in the 'Dian Mo Ji' section of the 'Ming Shan Zang'.
In the forty-fifth year of Jiajing (1566), the emperor issued an edict prohibiting Buddhist monasteries from establishing ordination platforms (places where Buddhist ordination ceremonies are held). According to the 'Ming Hui Dian' (Collected Statutes of the Ming Dynasty), regarding the prohibition of ordination platforms, in the forty-fifth year of Jiajing, the patrolling and surveillance offices were ordered to urge local officials to investigate the number of monasteries and monks in their respective areas, register them in detail, and conduct regular checks. Those who were absent would have the abbot punished and be given a deadline to surrender and be deregistered. All residing itinerant monks were to be sent back to their place of origin. The Jinyiwei (embroidered-uniform guard) and Dongchang (eastern depot) in the capital, as well as the censors of the Five Cities, were to strictly patrol and arrest those who were accused of engaging in illicit activities such as adultery after receiving ordination. According to the 'Ming Tong Ji' (Comprehensive Records of the Ming Dynasty), in September of the forty-fifth year of Jiajing, the emperor ordered the officials of Shuntian Prefecture to strictly prohibit Buddhist monasteries from establishing ordination platforms and preaching. The Jinyiwei and the patrolling censors were also ordered to thoroughly investigate the monasteries inside and outside the capital. If there were still monks receiving ordination and residing there, they were to be arrested and imprisoned. Itinerant monks from all directions were to be escorted back to their place of origin by the local officials. At that time, the White Lotus Sect was prevalent. Censor Bao Chengyin believed that sorcerers and bandits were essentially the same, and feared that they would use this to incite the masses and cause great trouble, so he ordered a ban. In the seventh year of Wanli (1579), Sonam Gyatso (So nam rgya mtsho), a monk from Ü-Tsang (present-day Tibet), requested to offer tribute. According to the 'Ming Tong Ji', in the seventh year of Wanli, Sonam Gyatso, a monk from Ü-Tsang, requested to offer tribute. Sonam Gyatso was the Dalai Lama (Dalai Lama), also known as the 'Living Buddha'. He was respected by the Tartars for preaching the scriptures and abstaining from adultery and killing, and was called the 'Great National Teacher, Buddha of the World of Merit and Virtue, Reincarnation of the Dharma'. In the fifth year of Wanli (1577), Altan Khan (Altan Khan), the leader of the Tümed Mongols, invited Sonam Gyatso to the western sea and drank the water of immortality. Tens of thousands of people from the tribes under Altan Khan's command did not engage in adultery because they followed Sonam Gyatso's teachings. His influence can be seen from this.
The Great Qing Dynasty
The seventh year of Tiancong (1633)
The 'Da Qing Hui Dian' (Collected Statutes of the Qing Dynasty) contains regulations regarding the restrictions on lamas. In the seventh year of Tiancong, it was stipulated that the Lama Pandita (Pandita, a great scholar) should reside outside.
城外清凈處所。有請喇嘛唸經治病者。家主治罪 又定喇嘛班第。有容留婦女。及不呈明禮部。私為喇嘛蓋寺廟者。治罪。
崇德五年
大清會典。崇德五年。題準新收僧人納銀。送戶部查收。隨給用印度牒。令僧綱司分發。
順治四年
大清會典。順治四年。定喇嘛不許私自遊方。有遊方到京者。著發回原籍。
順治十一年
大清會典。順治十一年。定禁止建立寺廟。其修理頹壞寺廟。聽從其便。
順治十八年
大清會典。順治十八年。題準京城內白塔居住喇嘛九名。西大達廟居住喇嘛八名。及額木齊喇嘛。應照舊留住。外其餘喇嘛班第。俱令于京城外居住。如有壇邊京城居住者。將喇嘛送刑部。照違法例。治罪。
康熙六年
大清會典。康熙六年。議準凡喇嘛班第。令該管大喇嘛。逐日詳查。禮部每月詳查。有請唸經治病者。于大喇嘛處說明準去。仍令交還大喇嘛。
康熙二十三年
大清會典。康熙二十三年。覆準嗣後喇嘛所到處不過三日。即令起程。違者留住家長寺廟住持及失察官員。俱行治罪。喇嘛除犯死罪外。所犯別罪。停其入官。仍照律治罪。遞解原籍 又定班第不許服用金黃色黃色。吳巴什吳巴三察。不許服用金黃色黃紅
【現代漢語翻譯】 現代漢語譯本：
在城外清凈的地方，如果有人請喇嘛唸經治病，家主將被治罪。另外，如果喇嘛或班第（Bandida，喇嘛的一種職稱）容留婦女，或者沒有向禮部呈報就私自建造喇嘛寺廟，也將被治罪。
崇德五年（1640年）
《大清會典》記載，崇德五年，規定新收的僧人需要繳納銀兩，送交戶部查收，然後發給印度的度牒，由僧綱司分發。
順治四年（1647年）
《大清會典》記載，順治四年，規定喇嘛不許私自遊方。如果有遊方到京城的喇嘛，要發回原籍。
順治十一年（1654年）
《大清會典》記載，順治十一年，規定禁止建立寺廟。對於修理頹壞的寺廟，聽憑他們自行處理。
順治十八年（1661年）
《大清會典》記載，順治十八年，規定京城內白塔居住的喇嘛九名，西大達廟居住的喇嘛八名，以及額木齊（Emuqi，官名）喇嘛，應照舊留住。其餘的喇嘛和班第（Bandida）都要在京城外居住。如果有人膽敢讓喇嘛在京城內居住，要將喇嘛送交刑部，按照違法的條例治罪。
康熙六年（1667年）
《大清會典》記載，康熙六年，議定凡是喇嘛和班第（Bandida），由該管的大喇嘛每天詳細檢查，禮部每月詳細檢查。如果有人請喇嘛唸經治病，需要在大喇嘛處說明並獲得批準才能前往，事後仍要交還給大喇嘛。
康熙二十三年（1684年）
《大清會典》記載，康熙二十三年，批覆準奏，嗣後喇嘛所到之處不得超過三日，必須起程離開。違者，留住喇嘛的家長、寺廟住持以及失察的官員，都要治罪。喇嘛除了犯死罪之外，所犯的其他罪行，停止其入官資格，仍然按照法律治罪，並遞解回原籍。另外規定，班第（Bandida）不許服用金黃色和黃色。吳巴什（Wubashi，官名）和吳巴三察（Wubasancha，官名）不許服用金黃色和黃紅色。
【English Translation】 English version:
In quiet places outside the city, if anyone invites a Lama to chant scriptures for healing, the head of the household will be punished. Furthermore, if a Lama or Bandida (a title for a Lama) harbors women, or builds Lama temples privately without reporting to the Ministry of Rites, they will also be punished.
Chongde Year 5 (1640)
The 'Great Qing Code' records that in Chongde Year 5, it was stipulated that newly accepted monks must pay silver, which would be sent to the Ministry of Revenue for verification, and then an Indian diploma would be issued and distributed by the Sanggangsi (Office of Monastic Affairs).
Shunzhi Year 4 (1647)
The 'Great Qing Code' records that in Shunzhi Year 4, it was stipulated that Lamas were not allowed to travel around privately. If there were Lamas traveling to the capital, they would be sent back to their place of origin.
Shunzhi Year 11 (1654)
The 'Great Qing Code' records that in Shunzhi Year 11, it was stipulated that the construction of temples was prohibited. As for repairing dilapidated temples, they were allowed to handle it themselves.
Shunzhi Year 18 (1661)
The 'Great Qing Code' records that in Shunzhi Year 18, it was stipulated that the nine Lamas residing in the White Pagoda in the capital, the eight Lamas residing in the Xidada Temple, and the Emuqi (official title) Lamas should remain as before. The remaining Lamas and Bandidas (Bandida) should reside outside the capital. If anyone dared to allow Lamas to reside in the capital, the Lamas would be sent to the Ministry of Justice and punished according to the illegal regulations.
Kangxi Year 6 (1667)
The 'Great Qing Code' records that in Kangxi Year 6, it was agreed that all Lamas and Bandidas (Bandida) should be thoroughly inspected daily by the supervising Great Lama, and the Ministry of Rites should thoroughly inspect them monthly. If anyone invited a Lama to chant scriptures for healing, they needed to explain it to the Great Lama and obtain approval before going, and they still had to return the Lama to the Great Lama afterwards.
Kangxi Year 23 (1684)
The 'Great Qing Code' records that in Kangxi Year 23, it was approved that Lamas should not stay for more than three days wherever they went, and they must set off to leave. Violators, the head of the household who kept the Lama, the abbot of the temple, and the officials who failed to supervise, would all be punished. Lamas, except for capital crimes, would have their qualifications for officialdom suspended for other crimes, and they would still be punished according to the law and sent back to their place of origin. It was also stipulated that Bandidas (Bandida) were not allowed to wear golden yellow and yellow colors. Wubashi (official title) and Wubasancha (official title) were not allowed to wear golden yellow and yellow-red colors.
色。如 上賜者準用。違者治罪。
(古今圖書整合)釋教部匯考卷第六 卍新續藏第 77 冊 No. 1521 (古今圖書整合)釋教部匯考
(古今圖書整合)釋教部匯考卷第七
佛國記
鄯善國
其國王奉法。可有四千餘僧。悉小乘學。諸國俗人及沙門盡行天竺法。但有精粗。從此西諸國。類皆如是。惟國國胡語不同。然出家人。皆習天竺書天竺語。
𠌥夷國
其國僧有四千餘人。皆小乘學。法則齊整。秦土沙門。至彼都不預其僧例。
于闐國
其國人民盡皆奉法。以法樂相娛。眾僧乃數萬人。多大乘學。皆有眾食。彼國人民星居家家門前。皆起小塔。最小者可高二丈許。作四方僧房。供給客僧。其國僧伽藍名瞿摩帝。是大乘學。國中十四大僧伽藍。不數小者。從四月一日。城裡便灑掃道路。莊嚴巷陌。其城門上張大幃幕事事嚴飾。王及夫人采女。皆住其中。瞿摩帝僧是大乘學。王所敬重。最先行像。離城三四里。作四輪像車。高三丈餘。狀如行。殿七寶莊校懸繒幡蓋。像立車中。二菩薩侍。作諸天侍從。皆金銀雕瑩。懸于虛空。像去門百步。王脫天冠。易著新衣。徒跣持華香。翼從出城迎像。頭面禮足。散華燒香。像入城時。門樓上夫人采
【現代漢語翻譯】 色。如同上面賜予者的標準使用。違背者將治罪。
(《古今圖書整合》)釋教部匯考卷第六 《卍新續藏》第77冊 No. 1521 (《古今圖書整合》)釋教部匯考
(《古今圖書整合》)釋教部匯考卷第七
佛國記
鄯善國（Shanshan guo，古代西域國家名）
其國王信奉佛法。大約有四千多僧人，全部學習小乘佛法。各國的俗人和沙門都遵行天竺（Tianzhú，古代印度的名稱）的佛法，只是有精細和粗略的差別。從此往西的各個國家，大都如此。只是各個國家的胡語（Hú yǔ，古代對西域民族語言的稱呼）不同。然而出家人，都學習天竺的書籍和天竺的語言。
𠌥夷國（Qiemo yi guo，古代西域國家名）
這個國家有四千多僧人，都學習小乘佛法。法則整齊嚴肅。秦土（Qín tǔ，古代中國的稱呼）的沙門，到了那裡都不被列入他們的僧人行列。
于闐國（Yútián guó，古代西域國家名）
這個國家的人民全都信奉佛法，以佛法的快樂互相娛樂。僧人有數萬人之多，多數學習大乘佛法。都有公共的齋飯。那個國家的人民，家家戶戶門前，都建造小塔，最小的也有二丈（zhàng，中國古代長度單位，一丈約等於3.33米）左右高。建造四方的僧房，供給來往的僧人。這個國家的僧伽藍（Sēngqiélán，寺廟）名叫瞿摩帝（Qú mó dì），是學習大乘佛法的。國內有十四個大的僧伽藍，不包括小的。從四月一日開始，城裡便灑掃道路，莊嚴街巷。城門上張掛大的幃幕，事事都裝飾得很莊嚴。國王和夫人以及宮女，都住在其中。瞿摩帝的僧人學習大乘佛法，國王非常敬重他們，最先出來迎接佛像。離開城三四里路，製作四輪的佛像車，高三丈多。形狀如同行走的殿堂，用七寶裝飾，懸掛著絲綢的幡和傘蓋。佛像立在車中，有兩位菩薩侍立。製作諸天作為侍從，都用金銀雕琢，懸掛在空中。佛像距離城門一百步時，國王脫下天冠，換上新衣，光著腳拿著鮮花和香，跟隨著隊伍出城迎接佛像，用頭面禮拜佛足，散花燒香。佛像進入城裡時，門樓上的夫人和宮女
【English Translation】 Color. To be used according to the standards of the above-mentioned grantors. Violators will be punished.
(Gujin Tushu Jicheng) Buddhist Studies Compilation Volume 6 Wan Xu Zang Volume 77 No. 1521 (Gujin Tushu Jicheng) Buddhist Studies Compilation
(Gujin Tushu Jicheng) Buddhist Studies Compilation Volume 7
Record of Buddhist Kingdoms
Shanshan Kingdom (Shanshan guo, an ancient kingdom in the Western Regions)
Its king reveres the Dharma. There are about four thousand monks, all studying the Hinayana (Lesser Vehicle) teachings. The common people and Shramanas (monks) of various countries all follow the Dharma of Tianzhu (ancient name for India), but with differences in refinement. The countries west of here are mostly like this. Only the 'Hu' languages (Hú yǔ, ancient term for languages of the Western Regions) of each country are different. However, those who have left home (become monks) all study the books and language of Tianzhu.
Qiemo yi Kingdom (Qiemo yi guo, an ancient kingdom in the Western Regions)
This country has more than four thousand monks, all studying the Hinayana teachings. The rules are orderly and strict. The Shramanas from Qin (Qín tǔ, ancient name for China) are not included in their monastic order when they arrive there.
Yutian Kingdom (Yútián guó, an ancient kingdom in the Western Regions)
The people of this country all revere the Dharma, and entertain each other with the joy of the Dharma. There are tens of thousands of monks, mostly studying the Mahayana (Greater Vehicle) teachings. They all have communal meals. The people of that country build small pagodas in front of their homes, the smallest being about two 'zhang' (zhàng, Chinese unit of length, approximately 3.33 meters) high. They build square monastic dwellings to provide for visiting monks. The Sangharama (Sēngqiélán, monastery) in this country is called Qú mó dì, and it studies the Mahayana teachings. There are fourteen large Sangharamas in the country, not counting the small ones. From the first day of the fourth month, the roads in the city are swept and cleaned, and the streets are decorated. Large canopies are hung over the city gates, and everything is decorated solemnly. The king, queen, and concubines all reside within. The monks of Qú mó dì study the Mahayana teachings, and the king greatly respects them, and they are the first to welcome the Buddha image. Three or four 'li' (lǐ, Chinese unit of distance) outside the city, they make a four-wheeled image chariot, more than three 'zhang' high. Its shape is like a moving palace, decorated with seven treasures, and hung with silk banners and canopies. The image stands in the chariot, with two Bodhisattvas attending. They make various devas (gods) as attendants, all carved with gold and silver, and suspended in the air. When the image is a hundred paces from the city gate, the king takes off his heavenly crown, changes into new clothes, and barefoot, holding flowers and incense, follows the procession out of the city to welcome the image, prostrating with his head and face at the feet of the image, scattering flowers and burning incense. When the image enters the city, the queen and concubines on the gate tower
女。搖散眾華。紛紛而下。如是莊嚴供具。車車各異。一僧伽藍則一日行像。四月一日為始。至十四日行像乃訖。行像訖。王及夫人。乃還宮耳。其城西七八里。有僧伽藍。名王新寺。作來八十年。經三王方成。可高二十五丈。雕文刻鏤。金銀覆上。眾寶合成。塔後作佛堂。莊嚴妙好。樑柱戶扇窗牖。皆以金薄。別作僧房。亦嚴麗整飾。非言可盡。嶺東六國諸王所有上價寶物。多作供養。
子合國
其國王精進。有千餘僧。多大乘學。
竭叉國
其國王作般遮越師。般遮越師。漢言五年大會也。會時請四方沙門皆來雲集。莊嚴眾僧坐處。懸繒幡蓋。作金銀蓮華著繒座后。鋪凈坐具。王及群臣。如法供養。或一月二月或三月。多在春時。王作會已。復勸諸群臣設供供養。或一日二日三日五日。供養都畢。王以所乘馬鞍勒自副使國中貴重臣騎之。並諸白㲲種種珍寶。沙門所須之物。共諸群臣。發願佈施。佈施已還從僧贖。其地山寒不生余谷。唯熟麥耳。眾僧受歲已。其晨輒霜故。其王每贊眾僧令麥熟然後受歲。其國中有佛唾壺。以石作。色似佛缽。又有佛一齒。國人為佛齒起塔。有千餘僧。盡小乘學。
陀歷國
其國有眾僧。皆小乘學。
烏萇國
其國佛法甚盛。名眾
【現代漢語翻譯】 現代漢語譯本 女王搖動並散開各種鮮花，紛紛揚揚地飄落下來。像這樣的莊嚴供養器具，每輛車都不一樣。一個僧伽藍（寺院）（Sēngqiélán，寺院）每天都會舉行佛像巡遊，從四月初一開始，到十四日巡遊結束。巡遊結束后，國王和王后才會返回宮殿。城西七八里處有一座僧伽藍，名叫王新寺，建造了八十年，經歷了三位國王才建成，大約有二十五丈高。上面雕刻著各種花紋，覆蓋著金銀，由各種珍寶合成。塔后建有佛堂，莊嚴而美好。樑柱、門扇、窗戶都用金箔裝飾。另外建造的僧房，也非常華麗整潔，難以用語言形容。嶺東六國諸王所有最昂貴的寶物，大多用來供養。
子合國（Zǐhé Guó）
這個國家的國王非常精進，有一千多名僧人，大多學習大乘佛法。
竭叉國（Jiéchā Guó）
這個國家的國王舉辦般遮越師（Bānzhēyuèshī，五年一度的大會）。般遮越師，用漢話說就是五年大會。大會時邀請四方沙門（Shāmén，出家人）都來聚集。莊嚴佈置眾僧的座位，懸掛絲綢幡蓋，用金銀蓮花放在絲綢座位後面，鋪設乾淨的坐具。國王和群臣，如法供養。時間或一個月、兩個月，或三個月，大多在春天舉行。國王舉辦大會後，又勸說各位群臣設定供養，或一天、兩天、三天、五天。供養全部結束后，國王將自己乘坐的馬鞍和韁繩賞賜給國內最尊貴的臣子騎乘，以及各種白色的毛織品和各種珍寶，還有沙門所需要的物品，與各位群臣一起，發願佈施。佈施完畢后，又從僧人那裡贖回。這個地方山寒地凍，不生長其他穀物，只成熟麥子。眾僧接受一年的供養后，早晨經常有霜凍，所以國王總是讚頌眾僧，讓麥子成熟后才接受供養。這個國家有佛的唾壺，用石頭製作，顏色像佛缽。還有佛的一顆牙齒。國人為佛牙建造了塔。有一千多名僧人，都學習小乘佛法。
陀歷國（Tuólì Guó）
這個國家有許多僧人，都學習小乘佛法。
烏萇國（Wūchāng Guó）
這個國家的佛法非常興盛，僧人眾多。
【English Translation】 English version The queen shook and scattered various flowers, which fluttered down. The offering implements for such solemn occasions were different for each vehicle. In one Saṅghārāma (Sēngqiélán, monastery), processions of images were held daily, starting from the first day of the fourth month and ending on the fourteenth day. After the procession, the king and queen would return to the palace. About seven or eight li west of the city, there was a Saṅghārāma called King's New Monastery, which took eighty years and three kings to build, reaching a height of about twenty-five zhang. It was carved with various patterns, covered with gold and silver, and composed of various treasures. Behind the pagoda was a Buddha hall, solemn and beautiful. The beams, pillars, doors, and windows were all decorated with gold leaf. The separate monks' quarters were also magnificent and well-arranged, beyond description. Most of the most valuable treasures owned by the kings of the six kingdoms east of the mountains were used for offerings.
Zǐhé Guó (Zǐhé Guó)
The king of this country was very diligent, with more than a thousand monks, most of whom studied Mahāyāna Buddhism.
Jiéchā Guó (Jiéchā Guó)
The king of this country held the Pañcavārṣika (Bānzhēyuèshī, five-year assembly). Pañcavārṣika, in Chinese, means the five-year grand assembly. During the assembly, Śrāmaṇas (Shāmén, monks) from all directions were invited to gather. The monks' seats were solemnly arranged, with silk banners and canopies hung, and gold and silver lotuses placed behind the silk seats, and clean sitting mats laid out. The king and his ministers made offerings according to the Dharma. The duration was one month, two months, or three months, mostly in spring. After the king held the assembly, he also encouraged the ministers to make offerings, for one day, two days, three days, or five days. After all the offerings were completed, the king bestowed his own saddle and bridle to the most esteemed minister in the country to ride, along with various white woolen fabrics and various treasures, as well as the items needed by the Śrāmaṇas, and together with the ministers, made vows of almsgiving. After the almsgiving, they redeemed the items back from the monks. The land was cold and mountainous, and no other grains grew except wheat. After the monks received the year's offerings, there was often frost in the morning, so the king always praised the monks, allowing the wheat to ripen before accepting the offerings. In this country, there was a spittoon of the Buddha, made of stone, the color of which resembled the Buddha's bowl. There was also a tooth of the Buddha. The people of the country built a pagoda for the Buddha's tooth. There were more than a thousand monks, all of whom studied Hīnayāna Buddhism.
Tuólì Guó (Tuólì Guó)
This country had many monks, all of whom studied Hīnayāna Buddhism.
Wūchāng Guó (Wūchāng Guó)
The Buddha-dharma in this country was very prosperous, with many monks.
僧住止處為僧伽藍。凡有五百僧伽藍。皆小乘學。若有客比丘到。悉供養三日。三日過已。乃令自求所安。
弗樓沙國
其國佛昔將諸弟子游行。佛缽即在此。月氏王。大興兵眾。來伐此國。欲取佛缽。既伏此國已。月氏王篤信佛法。欲持缽去。故興供養。供養三寶畢。乃校飾大象。置缽其上。像便伏地。不能得前。更作四輪車載缽。八象共牽。復不能進。王知與缽緣未至。深自愧嘆。即於此處起塔。及僧伽藍。並留鎮守種種供養。可有七百餘僧。日將中。眾僧則出缽。與白衣等種種供養。然後中食。至暮燒香時復爾。可容二斗許。雜色而黑多。四際分明。厚可二分。瑩徹光澤。貧人以少華投中便滿。有大富者。欲以多華而供養。正復百千萬斛終不能滿。
那竭國
其國醯羅城中。有佛頂骨精舍。盡以金薄七寶校飾。國王敬重頂骨。慮人抄奪。乃取國中豪姓八人。人持一印。印封守護。清晨八人俱到。各視其印然後開戶。開戶已以香汁洗手。出佛頂骨置精舍外高座上。以七寶圓砧。砧下琉璃鐘覆上。皆珠璣校飾。骨黃白色。方圓四寸。其上隆起。每日出后。精舍人則登高樓。擊大鼓。吹螺。敲銅鈸。王聞已則詣精舍。以華香供養。供養已次第頂戴而去。從東門入。西門出。王朝朝如是。供養
【現代漢語翻譯】 現代漢語譯本：僧人居住的地方稱為僧伽藍（Sangharama，寺院）。這裡共有五百座僧伽藍，都學習小乘佛法。如果有外來的比丘到達，都會供養他們三天。三天過後，就讓他們自己尋找安身之處。
弗樓沙國（Purushapura，今巴基斯坦白沙瓦）
這個國家過去佛陀曾帶領弟子們到過這裡。佛缽就在這裡。月氏王（Yuezhi king）大舉興兵，來攻打這個國家，想要奪取佛缽。攻下這個國家后，月氏王篤信佛法，想要帶走佛缽。因此舉行供養，供養三寶完畢后，就裝飾大象，把佛缽放在象背上。大象卻趴在地上，不能前進。又改用四輪車裝載佛缽，用八頭大象一起拉，仍然不能前進。國王知道自己與佛缽的因緣未到，深感慚愧，就在這裡建造佛塔和僧伽藍，並留下人鎮守，進行各種供養。大約有七百多僧人。每天中午，眾僧就把佛缽拿出來，讓信徒們進行各種供養，然後才吃午飯。到了傍晚燒香時也是這樣。佛缽大約能容納兩斗東西，顏色雜有黑色，四周分明，厚約二分，晶瑩剔透，光澤照人。貧窮的人用少量的花投進去，缽就滿了。有大富之人，想用很多的花來供養，即使投進去成百上千萬斛，也始終不能裝滿。
那竭國（Nagara，今阿富汗賈拉拉巴德）
這個國家的醯羅城（Hila city）中，有佛頂骨精舍。全部用金箔和七寶裝飾。國王敬重佛頂骨，擔心有人偷盜，就選取國內的豪門大姓八人，每人持有一枚印章，用印章封鎖守護。每天清晨，八個人一同來到，各自檢視自己的印章，然後才打開門。打開門后，用香汁洗手，取出佛頂骨，放在精舍外的高座上，用七寶圓砧蓋住，砧下用琉璃鐘罩住，都用珠璣裝飾。佛頂骨呈黃白色，方圓四寸，上面隆起。每天取出后，精舍的人就登上高樓，敲擊大鼓，吹響海螺，敲打銅鈸。國王聽到后，就來到精舍，用鮮花和香供養。供養完畢后，依次頂戴佛頂骨離去，從東門進入，西門出去。國王每天早晨都這樣供養。
【English Translation】 English version: The place where monks reside is called Sangharama (monastery). There are five hundred Sangharamas here, all of which study Hinayana Buddhism. If visiting Bhikkhus arrive, they are provided for three days. After three days, they are left to find their own place of rest.
The country of Purushapura (present-day Peshawar, Pakistan)
In the past, the Buddha once led his disciples to this country. The Buddha's alms bowl is here. The Yuezhi king (Yuezhi king) raised a large army to attack this country, wanting to seize the Buddha's alms bowl. After subduing this country, the Yuezhi king deeply believed in Buddhism and wanted to take the bowl away. Therefore, he held offerings, offering to the Three Jewels. After the offerings were completed, he decorated an elephant and placed the bowl on its back. However, the elephant lay down and could not move forward. He then used a four-wheeled cart to carry the bowl, pulled by eight elephants together, but it still could not move forward. The king knew that his affinity with the bowl had not yet arrived, and he felt deeply ashamed. He then built a pagoda and Sangharama here, and left people to guard it, making various offerings. There are about seven hundred monks. Every day at noon, the monks take out the bowl and allow the laypeople to make various offerings, and then they eat lunch. It is the same in the evening when burning incense. The bowl can hold about two dou (a unit of dry measure) of things, with mixed colors and mostly black, with clear boundaries on all four sides, about two fen (a unit of length) thick, crystal clear and shiny. Poor people can throw in a small amount of flowers and the bowl will be full. Wealthy people want to offer many flowers, but even if they throw in hundreds of millions of hu (another unit of dry measure), it will never be full.
The country of Nagara (present-day Jalalabad, Afghanistan)
In the city of Hila in this country, there is a Vulture Peak (Buddha's Skull Relic) Vihara. It is all decorated with gold leaf and seven treasures. The king respects the Buddha's skull relic and fears that someone will steal it, so he selects eight people from the wealthy and prominent families in the country, each holding a seal to seal and guard it. Every morning, the eight people come together, each checking their own seal before opening the door. After opening the door, they wash their hands with fragrant water, take out the Buddha's skull relic, and place it on a high seat outside the Vihara, covered with a seven-treasure round anvil, with a crystal bell covering it underneath, all decorated with pearls and jewels. The skull relic is yellowish-white, four cun (a unit of length) in diameter, and raised on top. Every day after it is taken out, the people of the Vihara climb the high building, beat the big drum, blow the conch shell, and strike the copper cymbals. When the king hears this, he comes to the Vihara and offers flowers and incense. After the offering is completed, he successively places the Buddha's skull relic on his head and leaves, entering from the east gate and exiting from the west gate. The king makes offerings in this way every morning.
禮拜。然後聽國政。居士長者。亦先供養乃修家事。日日如是。初無懈倦。供養都訖。乃還頂骨于精舍。中有七寶解脫塔。或開或閉。高五尺許。以盛之。精舍門前朝朝恒有賣華香人。凡欲供養者。種種買焉。諸國王亦恒遣使供養精舍處方四十步。雖復天震地裂。此處不動。
羅夷國
其國近有三千僧。兼大小乘學。
䟦那國
其國亦有三千許僧。皆小乘學。
毗茶國
其國佛法興盛。兼大小乘學。見秦道人往。乃大憐憫。作是言。如何邊地人。能知出家為道。遠求佛法。悉供給所須。待之如法。東南諸寺甚多。僧眾萬數。
摩頭羅國
其國捕那河邊左右。有二十僧伽藍。可有三千僧。佛法轉盛。凡沙河以西天竺諸國國王。皆篤信佛法。供養眾僧。時則脫天冠。共諸宗親群臣。手自行食。行食已鋪氈于地。對上座前坐。于眾僧前。不敢坐床。佛在世時。諸王供養法式相傳。至今。從是以南名為中國。中國寒暑調和。無霜雪。人民殷樂。無戶籍官法。唯耕王地者。乃輸地利。欲去便去。欲住便住。王治不用刑罔。有罪者但罰錢。隨事輕重。雖復謀為惡逆。不過截右手而已。王之侍衛左右。皆有供祿。舉國人民。悉不殺生。不飲酒。不食蔥蒜。唯除旃荼羅旃荼羅。名為
【現代漢語翻譯】 現代漢語譯本： 禮拜之後，（他們）聽取國家政事。（當地的）居士和長者，也是先供養佛，然後才處理家事。每天都這樣，從不懈怠。供養完畢后，才將頂骨舍利放回精舍。精舍中有一座七寶解脫塔，有時打開，有時關閉，高約五尺，用來盛放頂骨舍利。精舍門前每天早上都有賣花香的人，凡是想要供養的人，就購買各種花香。（各）國王也經常派遣使者來供養精舍，精舍所佔的地方有四十步見方，即使天崩地裂，這個地方也不會動搖。 羅夷國（Roruka）： 這個國家附近有三千僧人，兼學大乘和小乘。 䟦那國（Bana）： 這個國家也有三千左右的僧人，都學習小乘。 毗茶國（Vitha）： 這個國家佛法興盛，兼學大乘和小乘。當他們看到來自秦地的僧人前往時，非常憐憫，說道：『為什麼邊遠地區的人，也能知道出家修行，遠道尋求佛法？』（他們）供給（秦地僧人）一切所需，像對待僧侶一樣對待他們。東南方的寺廟非常多，僧眾有數萬人。 摩頭羅國（Mathura）： 這個國家在捕那河（Puna River）兩岸，有二十座僧伽藍（Sangharama，僧院），大約有三千僧人，佛法非常興盛。凡是沙河（Indus River）以西的天竺（India）各國王，都篤信佛法，供養眾僧。供養時，（國王）會脫下天冠，和宗親群臣一起，親手佈施食物。佈施完畢后，（國王）會在上座（長老）前鋪氈席坐在地上，在眾僧面前，不敢坐床。佛在世時，諸王供養的法式相傳至今。從這裡向南，被稱為中國（Madhyadesa，古印度中部地區）。中國寒暑適宜，沒有霜雪。人民生活富足快樂，沒有戶籍和官方法律。只有耕種王地的人，才需要繳納地租，想離開就離開，想居住就居住。國王治理國家不用刑罰，有罪的人只是罰款，根據事情的輕重而定。即使是謀反作惡，也不過是砍掉右手而已。國王的侍衛左右，都有俸祿。全國人民都不殺生，不飲酒，不吃蔥蒜，只有旃荼羅（Chandalas，賤民）除外。旃荼羅被稱為……
【English Translation】 English version: After worship, they listen to state affairs. The laymen and elders also first make offerings to the Buddha before attending to their household matters. They do this every day without any懈怠 (xie dai, negligence). After the offerings are completed, they return the skull relic to the monastery. Within the monastery is a seven-jeweled liberation pagoda, sometimes open and sometimes closed, about five feet tall, used to house the skull relic. Every morning in front of the monastery gate, there are people selling flowers and incense. Those who wish to make offerings buy various flowers and incense. The kings also frequently send envoys to make offerings to the monastery. The monastery occupies a square area of forty paces, and even if the heavens shake and the earth cracks, this place will not move. Roruka: Near this country are three thousand monks, studying both Mahayana and Hinayana. Bana: This country also has about three thousand monks, all studying Hinayana. Vitha: In this country, the Buddha's Dharma is flourishing, with both Mahayana and Hinayana being studied. When they saw monks from Qin (China) traveling there, they felt great compassion, saying, 'How can people from remote regions know to renounce the world and seek the Buddha's Dharma from afar?' They provided everything the Qin monks needed, treating them with the proper respect. There are many monasteries in the southeast, with tens of thousands of monks. Mathura: In this country, on both sides of the Puna River, there are twenty Sangharamas (monasteries), with about three thousand monks. The Buddha's Dharma is very flourishing. All the kings of the countries of India west of the Indus River deeply believe in the Buddha's Dharma and make offerings to the monks. During the offerings, the king removes his heavenly crown and, together with his relatives and ministers, personally distributes food. After the distribution, the king spreads a felt mat on the ground and sits in front of the senior monk, not daring to sit on a bed in front of the monks. The manner of offerings by the kings during the Buddha's time has been passed down to this day. South of here is called Madhyadesa (Central India). Madhyadesa has a temperate climate with no frost or snow. The people are prosperous and happy, without household registration or official laws. Only those who cultivate the king's land need to pay land rent, and they can leave or stay as they wish. The king governs without using penal laws; those who commit crimes are only fined, according to the severity of the offense. Even those who plot rebellion are only punished by having their right hand cut off. The king's guards and attendants all receive salaries. All the people in the country do not kill living beings, do not drink alcohol, and do not eat onions or garlic, except for the Chandalas (outcasts). The Chandalas are called...
惡人。與人別居。若入城市。則擊木以自異。人則識而避之。不相搪揬。國中不養豬雞。不賣生口。市無屠行及酤酒者。貨易則用貝齒。唯旃荼羅獵師賣肉耳。自佛般泥洹后。諸國王長者居士。為眾僧起精舍供養。供給田宅園圃民戶牛犢鐵券書錄。后王王相傳無廢。至今不絕。眾僧住止房舍。床縟飲食衣服。都無缺乏。處處皆爾。眾僧常以作功德無業。及誦經坐禪。客僧往到。舊僧迎逆。代擔衣缽。給洗足水涂足油。與非時漿。須臾息已。復問其臘數次第。得房舍臥具種種如法。眾僧住處。作舍利佛塔。目蓮阿難塔並阿毗曇律經塔。安居后一月。諸希福之家。勸化供養。僧作非時漿。眾僧大會說法。說法已供養舍利佛塔。種種香華。通夜然燈。使彼人作舍利弗本婆羅門時。詣佛求出家。大目蓮大迦葉亦如是。諸比丘尼。多供養阿難塔。以阿難請世尊聽女人出家故。諸沙彌多供養羅云。阿毗曇師者供養阿毗曇。律師者供養律。年年一供養。各自有日。摩訶衍人則供養般若波羅蜜。文殊師利。觀世音等。眾僧受歲竟。長者居士婆羅門等。各持種種衣物沙門所須。以佈施僧眾。僧亦自各佈施。佛泥洹已來。聖眾所行威儀法則。相承不絕。
拘薩羅國
其國城南門。千二百步。道西長者須達起祗洹精舍。佛上忉利
天。為母說法。波斯匿王思見佛。即刻牛頭栴檀。作佛像。置佛坐處。祗洹精舍。木有七層。諸國王人民。競興供養。懸繒幡蓋。散華燒香然燈續明。日日不絕。鼠銜燈炷。燒花幡蓋。遂及精舍。七重都盡。諸國王人民。皆大悲惱。謂栴檀像已燒。卻後四五日。開東小精舍戶。忽見本像。皆大歡喜。共治精舍。得作兩重。遂移像本處。
摩竭提國
其國昔阿育王作小兒時。當道戲遇釋迦佛行乞食。小兒歡喜。即以一掬土施佛。佛持還泥經行地。因此果報。作鐵輪王。王閻浮提。乘鐵輪案行閻浮提。見鐵圍兩山間地獄治罪人。即問群臣此是何等。答言是鬼王閻羅治罪人。王自念言。鬼王尚能作地獄治罪人。我是人主。何不作地獄治罪人耶。即問臣等。誰能為我作地獄主治罪人者。臣答言。唯有極惡人能作耳。王即遣臣遍求惡人。見泄水邊。有一長壯黑色發黃眼青。以腳鉤兼魚口哹禽獸。禽獸來便射殺。無得脫者。得此人已將來與王。王密敕之。汝作四方高墻。內植種種華果。並好谷池。莊嚴校飾令人渴仰。牢作門戶。有人入者輒捉種種治罪莫使得出。設使我入亦治罪莫放。今拜汝作地獄主。有比丘。次第乞食入其門。獄卒見之。便欲治罪。比丘惶怖。求請須臾聽我中食。俄頃得有人入。獄卒內建碓臼中搗之
【現代漢語翻譯】 現代漢語譯本： 天（Deva）。為母親說法。波斯匿王（Prasenajit，古代憍薩羅國國王）想見佛陀，立即用牛頭栴檀（一種珍貴的檀香木）製作佛像，放置在佛陀通常坐的地方，即祗洹精舍（Jetavana Vihara，佛陀在世時重要的佛教寺院）。精舍是木製的，共有七層。各國王和人民爭相供養，懸掛絲綢幡蓋，散花燒香，點燈照明，日日不斷。老鼠咬斷燈炷，燒著了花幡蓋，最終燒燬了整個精舍，七層全部燒盡。各國王和人民都非常悲傷惱怒，認為栴檀佛像也燒燬了。然而，四五天後，打開東邊的小精舍的門，忽然看見原來的佛像完好無損，大家都非常歡喜，共同修復精舍，建成兩層。然後將佛像移回原來的地方。
摩竭提國（Magadha，古代印度的一個重要王國） 過去，阿育王（Ashoka，孔雀王朝的國王）還是個小孩的時候，在路邊玩耍，遇到釋迦佛（Sakyamuni Buddha）前來乞食。小孩非常高興，就用雙手捧了一捧土施捨給佛陀。佛陀拿著土回到精舍，塗抹在經行的地方。因為這個果報，阿育王后來成爲了鐵輪王（Chakravartin，轉輪聖王），統治閻浮提（Jambudvipa，我們所居住的這個世界）。他乘坐鐵輪巡視閻浮提，看見鐵圍山（Chakravada，佛教宇宙觀中的山脈）之間的地獄裡，鬼王閻羅（Yama，地獄之王）正在懲治罪人。阿育王就問群臣這是什麼地方。臣下回答說是鬼王閻羅懲治罪人的地方。阿育王心想，鬼王尚且能建造地獄懲治罪人，我作為人間的君主，為什麼不能建造地獄懲治罪人呢？於是問臣下，誰能為我建造地獄並擔任地獄之主，懲治罪人？臣下回答說，只有極惡之人才能勝任。阿育王就派臣下四處尋找惡人。臣下在排水溝邊，發現一個身材高大、面板黝黑、頭髮發黃、眼睛發青的人，用腳鉤和魚口捕捉禽獸，禽獸一來就被他射殺，沒有能逃脫的。臣下將這個人抓來獻給阿育王。阿育王秘密地命令他：『你要建造四面高墻，裡面種植各種花果，並建造美好的谷池，用華麗的裝飾來引人嚮往。把門戶建造得非常堅固，有人進來就抓住他們，用各種刑罰懲治，不要讓他們出去。即使我進來了，也要懲治我，不要放過。現在任命你為地獄之主。』有位比丘（bhikkhu，佛教僧侶）依次乞食，走進了地獄的門。獄卒看見他，就要對他施以刑罰。比丘非常害怕，請求允許他先吃完飯。一會兒，又有人走了進來，獄卒就把他放在石臼中搗碎。
【English Translation】 English version: Deva. He preached the Dharma for his mother. King Prasenajit, longing to see the Buddha, immediately carved a Buddha image from ox-head sandalwood and placed it where the Buddha usually sat, in the Jetavana Vihara (monastery). The monastery was made of wood and had seven stories. Kings and people competed to make offerings, hanging silk banners and canopies, scattering flowers, burning incense, and lighting lamps continuously day and night. Mice gnawed at the lamp wicks, setting fire to the flower banners and canopies, eventually engulfing the entire monastery, all seven stories were destroyed. The kings and people were greatly saddened and distressed, believing that the sandalwood Buddha image had also been burned. However, four or five days later, when they opened the door of the small eastern monastery, they suddenly saw the original Buddha image intact. Everyone was overjoyed and worked together to rebuild the monastery, making it two stories high. Then they moved the image back to its original place.
Magadha (country) In the past, when King Ashoka was a child, he was playing by the roadside and encountered Sakyamuni Buddha begging for food. The child was delighted and offered the Buddha a handful of dirt. The Buddha took the dirt back to the monastery and used it to plaster the walking path. As a result of this karmic reward, Ashoka later became a Chakravartin (wheel-turning king), ruling Jambudvipa (the world we live in). He traveled around Jambudvipa on an iron wheel and saw the hells between the Chakravada (iron mountains), where Yama (the king of hell) was punishing sinners. Ashoka asked his ministers what this place was. The ministers replied that it was where Yama punished sinners. Ashoka thought to himself, 'If the king of hell can build hells to punish sinners, why can't I, as the ruler of men, build hells to punish sinners?' So he asked his ministers who could build a hell for him and serve as the lord of hell to punish sinners. The ministers replied that only the most evil person could do it. Ashoka sent his ministers to search for an evil person. The ministers found a tall, dark-skinned man with yellow hair and blue eyes by a drainage ditch, using a foot hook and a fish-mouth trap to catch birds and beasts. As soon as the animals came, he would shoot and kill them, none could escape. The ministers captured this man and brought him to Ashoka. Ashoka secretly ordered him: 'You must build high walls on all four sides, plant various flowers and fruits inside, and build beautiful pools of grain. Decorate it lavishly to make it desirable. Build the gates very strong, and whoever enters, seize them and punish them with various tortures, do not let them out. Even if I enter, punish me and do not let me go. I now appoint you as the lord of hell.' A bhikkhu (Buddhist monk) was begging for food in order and entered the gate of hell. The jailer saw him and wanted to inflict punishment on him. The bhikkhu was terrified and begged to be allowed to finish his meal first. A moment later, someone else entered, and the jailer placed him in a mortar and pestle and crushed him.
赤沫出。比丘見已。思惟此身無常苦空如泡如沫。即得阿羅漢。既而獄卒捉內鑊湯中。比丘心顏欣悅。火滅湯冷。中生蓮華。比丘坐上。獄卒即往白王。獄中奇怪。愿王往看。王言我前有要。今不敢往。獄卒言此非小事。王宜疾往。更改先要。王即隨入。比丘為說法。王得信解。即壞地獄。悔前所作眾惡。由是信重三寶。常至貝多樹下。悔過自責。受八齋。王夫人問王常游何處。群臣答言。恒在貝多樹下。夫人伺王不在時。遣人伐其樹倒。王來見之。迷悶躄地。諸臣以水灑面。良久乃蘇。王即以磚累四邊。以百罌牛乳灌樹根。身四布地作是誓言。若樹不生。我終不起。誓已樹便即根上而生。以至於今。今高減十文。
師子國
其國王遣使中國。取貝多樹子于佛殿旁種之。高可二十丈。其樹東南傾。王恐倒故。以八九圍柱柱樹。樹當拄處心生。遂穿柱而下。入地成根。大可四圍許。柱雖中裂。猶里在其外。人亦不去。樹下起精舍。中有坐像。道俗敬仰無倦。城中又起佛齒精舍。皆七寶作。王凈修梵行。城內人信敬之情亦篤。其國立治以來。無有饑荒喪亂。眾僧庫藏多有珍寶無價摩尼。其王入僧庫遊觀。見摩尼珠。即生貪心欲奪取之。三日乃悟。即詣僧中稽首悔前罪心。告白僧言。愿僧立制。自今已后勿聽王
【現代漢語翻譯】 現代漢語譯本： 赤沫（指血污）流出。一位比丘看到后，思惟此身無常、苦、空，如同水泡和泡沫。隨即證得阿羅漢果。之後，獄卒捉住他放入鑊湯中。比丘內心歡喜，面容愉悅。火焰熄滅，湯水變冷，湯中生出蓮花，比丘端坐其上。獄卒立即去稟告國王，說監獄中發生了奇怪的事情，希望國王前去觀看。國王說：『我之前有約定，現在不敢去。』獄卒說：『此事非同小可，國王應該儘快前去，更改之前的約定。』國王便跟隨獄卒進入監獄。比丘為國王說法，國王生起信心和理解，隨即摧毀了地獄，懺悔之前所作的各種惡行。由此，國王深信三寶，常到貝多樹下，懺悔過錯，自我責備，受持八齋戒。王后詢問國王常去何處，群臣回答說：『總是待在貝多樹下。』王后趁國王不在時，派人砍伐那棵樹，樹倒了。國王回來見到此景，昏迷倒地。眾臣用水灑在他的臉上，過了很久才甦醒。國王立即用磚頭堆砌在樹的四周，用一百個瓦罐的牛奶澆灌樹根，身體匍匐在地，發誓說：『如果樹不能復生，我終將不起。』發誓完畢，樹便立即從根部生長出來，一直到現在。現在的高度比原來減少了十文（一種長度單位）。 師子國（斯里蘭卡）： 該國國王派遣使者到中國，取貝多樹的種子種在佛殿旁邊，樹高可達二十丈。這棵樹向東南方向傾斜，國王擔心它倒塌，便用八九圍粗的柱子支撐著樹。樹在被柱子支撐的地方生出心材，於是穿過柱子向下生長，入地成為樹根，粗大約四圍。柱子雖然中間裂開，但仍然包裹在樹的外面，人們也沒有移除它。樹下建起精舍，裡面有佛坐像，僧人和俗人都恭敬瞻仰，從不厭倦。城中又建起佛牙精舍，全部用七寶製成。國王清凈地修持梵行，城內人民的信仰和恭敬之心也非常篤厚。這個國家建立以來，沒有發生過饑荒和戰亂。眾僧的庫藏中有很多珍寶和無價的摩尼寶珠。國王進入僧眾的庫藏遊覽觀看，見到摩尼寶珠，便生起貪心想要奪取它。過了三天，國王才醒悟，立即前往僧眾處，稽首懺悔之前的罪惡之心，告白僧眾說：『希望僧眾制定制度，從今以後不要允許國王……』
【English Translation】 English version: The red froth (referring to blood stains) came out. A Bhikshu (Buddhist monk) saw this and contemplated that this body is impermanent, suffering, empty, like a bubble and foam. Immediately, he attained the state of Arhat (one who is free from rebirth). Afterwards, the prison guard seized him and put him into a cauldron of boiling water. The Bhikshu's heart was joyful, and his face was pleased. The fire extinguished, and the soup cooled down. A lotus flower grew in the soup, and the Bhikshu sat on it. The prison guard immediately went to report to the king, saying that strange things had happened in the prison, and he hoped the king would go and see. The king said, 'I had an appointment before, and I dare not go now.' The prison guard said, 'This is no small matter, the king should go quickly and change the previous appointment.' The king then followed the prison guard into the prison. The Bhikshu preached the Dharma (teachings) to the king, and the king developed faith and understanding. Immediately, he destroyed the hell and repented of all the evil deeds he had done before. From this, the king deeply believed in the Three Jewels (Buddha, Dharma, Sangha), and often went to the Beto tree to repent of his mistakes, blame himself, and observe the eight precepts. The queen asked the king where he often went, and the ministers replied, 'He always stays under the Beto tree.' When the queen saw that the king was not there, she sent someone to cut down the tree, and the tree fell. When the king came back and saw this scene, he fainted and fell to the ground. The ministers sprinkled water on his face, and he woke up after a long time. The king immediately piled bricks around the tree, poured a hundred urns of milk into the roots of the tree, and prostrated himself on the ground, vowing, 'If the tree does not grow back, I will never get up.' After the vow, the tree immediately grew from the roots, and it has been growing until now. The current height is ten 'wen' (a unit of length) less than before. Simhala (Sri Lanka): The king of that country sent envoys to China to take the seeds of the Beto tree and plant them next to the Buddha hall. The tree can grow up to twenty 'zhang' (a unit of length). This tree leans towards the southeast. The king was worried that it would fall, so he supported the tree with pillars that were eight or nine 'wei' (a unit of circumference) thick. The tree grew heartwood where it was supported by the pillars, so it grew down through the pillars and into the ground to become roots, which were about four 'wei' thick. Although the pillars were cracked in the middle, they were still wrapped around the outside of the tree, and people did not remove them. A Vihara (monastery) was built under the tree, and there was a seated Buddha statue inside. Monks and laypeople respectfully admired it without getting tired. A Tooth Relic Vihara was also built in the city, all made of seven treasures. The king purely practiced Brahmacharya (celibacy), and the faith and reverence of the people in the city were also very strong. Since the establishment of this country, there have been no famines or wars. The Sangha's (monastic community) treasury has many treasures and priceless Mani jewels. The king entered the Sangha's treasury to visit and saw the Mani jewel, and he became greedy and wanted to take it. After three days, the king woke up and immediately went to the Sangha, bowed his head and repented of his previous sinful thoughts, and confessed to the Sangha, saying, 'I hope the Sangha will establish a system that from now on, the king should not be allowed to...'
入其庫看。比丘滿四十臘。然後得入。其城中多居士長者。薩薄商人。屋宇嚴麗。巷陌平整。四衢道頭。皆作說法堂。月八日十四日十五日。鋪施高座。道俗四眾。皆集聽法。其國人云。都可五六萬僧。悉有眾食。王別於城內。供五六千人。眾須食者。則持本缽往取。隨器所容。皆滿而還。佛齒常以三月中出之。未出十日。王莊校大象。使一辯說人。著王衣服。騎象上。擊鼓唱言。菩薩從三阿僧祇劫。苦行不惜身命。以國妻子。及挑眼與人。割肉貿鴿。截頭佈施。投身餓虎。不吝髓腦。如是種種苦行。為眾生故。成佛在世。四十九年說法教化。令不安者安。不度者度。眾生緣盡乃般泥洹。泥洹已來一千四百九十七年。世間眾生長悲。卻後十日佛齒當出。至無畏山精舍。國內道俗。欲植福者。各各平治道路。嚴飾巷陌。辦眾華香供養之具。如是唱已。王便夾道兩邊。作菩薩五百身。種種變現。或作須大拿。或作睒變。或作象王。或作鹿馬。如是形像。皆彩畫莊校。狀若生人。然後佛齒乃出。中道而行。隨路供養。到無畏精舍佛堂上。道俗雲集。燒香然燈。種種法事。晝夜不息。滿九十日乃還城內精舍。城內精舍至齋日。則開門戶。禮敬如法。無畏精舍東四十里。有一山。山中有精舍。名䟦提。可有二千僧。僧中有一大德
【現代漢語翻譯】 現代漢語譯本 進入他們的寶庫觀看。比丘（bhiksu，佛教出家男眾）滿了四十年修行。然後才能夠進入。那城中多有居士（upasaka，在家信佛男子）長者（長老）薩薄（sārtha-vāha，商隊首領）商人。房屋建築莊嚴華麗。街巷道路平坦整齊。四通八達的道路口，都建造說法堂。每月初八、十四、十五日，鋪設高座，僧俗四眾，都聚集聽法。那國家的人說，大概有五六萬僧人，都有公共的食物供應。國王特別在城內，供養五六千人。需要食物的人，就拿著自己的缽去取，隨著器皿的大小，都裝滿而回。佛牙（Buddha's tooth）常常在三月中取出展示。未取出之前的十日，國王裝飾打扮大象，讓一個能言善辯的人，穿著國王的衣服，騎在象上，擊鼓宣告說：『菩薩（bodhisattva，指釋迦牟尼佛成佛前）從三大阿僧祇劫（asamkhya-kalpa，極長的時間單位），苦行不惜身命，用國家妻子，以及挖眼給人，割肉換鴿子，砍頭佈施，投身喂餓虎，不吝惜骨髓腦漿。像這樣種種苦行，爲了眾生的緣故，成佛在世，四十九年說法教化，令不安的人得到安樂，不被度化的人得到度化。眾生的緣分盡了就進入涅槃（nirvana，佛教指解脫生死的狀態）。從涅槃以來一千四百九十七年，世間的眾生深感悲痛。十日之後佛牙將要出現，到無畏山精舍（Abhayagiri Vihara）。國內的僧俗，想要培植福德的人，各自平整道路，裝飾街巷，準備各種鮮花香料供養的物品。』這樣宣告之後，國王就在道路兩旁，製作菩薩五百世的形象，種種變化顯現，或者做須大拿（Sudāna，釋迦牟尼前世），或者做睒（Śyāma，釋迦牟尼前世），或者做象王，或者做鹿馬。像這樣的形象，都用彩畫裝飾，看起來像活人一樣。然後佛牙才出現，在道路中間行走，隨著道路進行供養，到達無畏精舍的佛堂上。僧俗雲集，燒香點燈，進行各種法事，晝夜不停。滿了九十日才回到城內的精舍。城內的精舍到了齋戒日，就打開門戶，禮敬如法。無畏精舍東邊四十里，有一座山，山中有精舍，名叫䟦提（Pāthika），大概有兩千僧人，僧人中有一位大德。
【English Translation】 English version Entering their treasury to observe. A bhiksu (bhiksu, Buddhist monk) must have forty years of practice before being allowed to enter. Within the city, there are many upasakas (upasaka, lay Buddhist men), elders, sārtha-vāhas (sārtha-vāha, caravan leaders), and merchants. The houses and buildings are magnificent and beautiful. The streets and lanes are flat and well-arranged. At the intersections of the four main roads, preaching halls are built. On the eighth, fourteenth, and fifteenth days of each month, high seats are set up, and the four assemblies of monks and laity gather to listen to the Dharma. The people of that country say that there are about fifty to sixty thousand monks, all of whom have communal food. The king especially provides for five to six thousand people within the city. Those who need food take their own bowls to collect it, and they return with their vessels filled to capacity. The Buddha's tooth (Buddha's tooth) is usually displayed in the third month. Ten days before it is displayed, the king adorns and prepares a large elephant, and has an eloquent person, dressed in the king's clothes, ride the elephant, beat a drum, and proclaim: 'The Bodhisattva (bodhisattva, referring to Shakyamuni Buddha before enlightenment) practiced diligently for three great asamkhya-kalpas (asamkhya-kalpa, extremely long period of time), not sparing his life, using his country, wife, and children, and even gouging out his eyes to give to others, cutting off his flesh to trade for a dove, cutting off his head for alms, and throwing himself to hungry tigers, not begrudging his marrow and brains. Such were the various kinds of ascetic practices, for the sake of sentient beings, to become a Buddha in the world, teaching and transforming for forty-nine years, bringing peace to those who are not at peace, and liberating those who are not liberated. When the karmic connections with sentient beings were exhausted, he entered nirvana (nirvana, Buddhist state of liberation from the cycle of birth and death). It has been one thousand four hundred and ninety-seven years since his nirvana, and the sentient beings of the world feel deep sorrow. Ten days from now, the Buddha's tooth will appear at the Abhayagiri Vihara (Abhayagiri Vihara). The monks and laity of the country, those who wish to cultivate merit, should each level the roads, decorate the streets and lanes, and prepare various flowers, incense, and offerings.' After this proclamation, the king creates five hundred forms of the Bodhisattva on both sides of the road, manifesting various transformations, sometimes as Sudāna (Sudāna, Shakyamuni's previous life), sometimes as Śyāma (Śyāma, Shakyamuni's previous life), sometimes as an elephant king, and sometimes as a deer or horse. Such images are all adorned with colorful paintings, appearing as if they were living people. Then the Buddha's tooth appears, proceeding in the middle of the road, with offerings along the way, arriving at the Buddha hall of the Abhayagiri Vihara. Monks and laity gather, burning incense and lighting lamps, performing various Dharma ceremonies, day and night without ceasing. After ninety days, it returns to the monastery within the city. When it is a day of fasting, the monastery in the city opens its doors, and pays homage according to the Dharma. Forty li east of the Abhayagiri Vihara, there is a mountain, and in the mountain there is a monastery called Pāthika (Pāthika), with about two thousand monks. Among the monks, there is a great virtuous one.
沙門。名達摩瞿諦。其國人民。皆共宗仰。住一石室中。四十許年。常行慈心。能感蛇鼠。使同止一室。而不相害。城南七里。有一精舍。名摩訶毗訶羅。有三千僧住。有一高德沙門。戒行清潔。國人咸疑是羅漢。臨終之時。王來省視。依法集僧而問。比丘得道耶。便以實答言。是羅漢。既終。王即案經律以羅漢法葬之於精舍東四五里。積好大薪。縱廣可三丈餘。高亦爾。近上著栴檀沉水諸香木。四邊作階。上持凈好白㲲。周匝蒙𧂐。上作大輿床。似此間輲車。但無龍魚耳。當阇維時。王及國人。四眾咸集。以華香供養。從輿至墓所。王自華香供養。供養訖。輿著𧂐上。蘇油遍灌。然後燒之。火然之時。人人敬心。各脫上服及羽儀傘蓋。遙擲火中。以助阇維。阇維已。即檢取骨。以起塔。王篤信佛法。欲為眾僧作新精舍。先設大會飯食僧供養已。乃選好上牛一雙。金銀寶物莊校角上。作好金犁。王自耕四邊。然後割給民戶田宅。書以鐵券。自是已后。代代相承。無敢廢易。
續博物志
釋氏之源
秦二十一年。鑄金狄十二。釋氏之源。本霍去病討休屠王。獲其祭天金人。武帝以為神。列于甘泉宮。魏黃初元年。徙長安銅狄。重不可致。或言金狄泣。因留霸城南。人有見薊子訓與父老。共摩銅狄曰。
【現代漢語翻譯】 現代漢語譯本： 一位名叫達摩瞿諦（Dharmaguptaka）的沙門（Śrāmaṇa，出家修道者），受到他所在國家人民的共同尊敬和仰慕。他居住在一個石室中，大約有四十年之久，經常行慈悲之心，能夠感化蛇和老鼠，使它們同住一室而不互相傷害。在城南七里處，有一座精舍（Vihāra，寺院），名叫摩訶毗訶羅（Mahāvihāra，大寺院），有三千僧人居住。其中有一位高僧，戒律清凈，全國人民都懷疑他是羅漢（Arhat，阿羅漢）。他臨終的時候，國王前來探望，並依法召集僧眾詢問：『這位比丘（Bhikṣu，出家男子）是否得道？』僧人便如實回答說：『是羅漢。』他去世后，國王就按照經律，以羅漢的葬禮將他安葬在精舍東面四五里處。堆積又好又大的柴火，縱橫大約三丈多，高度也一樣。靠近上面放置栴檀（candana，檀香）、沉水（aguru，沉香）等各種香木，四邊設定臺階。上面覆蓋著乾淨美好的白色㲲（一種毛織品），周圍用綵綢裝飾。上面做一個大的輿床，類似於這裡的輲車（一種喪葬用車），只是沒有龍和魚的裝飾。在焚燒（Dahana，阇維）的時候，國王和全國人民，四眾弟子都聚集在一起，用鮮花和香供養。從輿床到墓地，國王親自用鮮花和香供養。供養完畢，將輿床放在綵綢上，遍灑蘇油（Ghee，酥油），然後點燃。火燃燒的時候，人人都懷著敬畏之心，各自脫下上衣以及儀仗傘蓋，遠遠地投向火中，以幫助焚燒。焚燒完畢，就撿取骨灰，用來建造佛塔（Stūpa，塔）。國王篤信佛法，想要為眾僧建造新的精舍。先設定盛大的齋會，飯食供養僧眾之後，就挑選一對上好的牛，用金銀珠寶裝飾牛角，製作精美的金犁。國王親自耕種四邊，然後將田地和宅院割讓給百姓，用鐵券（一種憑證）記錄下來。從此以後，世代相傳，沒有人敢廢除或更改。
《續博物志》
釋氏之源
秦始皇二十一年，鑄造了十二個金狄（金屬人像）。釋迦牟尼佛的起源，是霍去病討伐休屠王（匈奴首領）時，獲得了他們祭天的金人。漢武帝認為這是神，就陳列在甘泉宮。魏黃初元年，遷移長安的銅狄，因為太重無法搬運。有人說金狄在哭泣，於是就留在霸城南。有人看見薊子訓和父老，一起撫摸銅狄說。
【English Translation】 English version: The Śrāmaṇa (ascetic), named Dharmaguptaka (one who adheres to the Dharma), was revered and respected by all the people of his country. He lived in a stone chamber for about forty years, constantly practicing loving-kindness, and was able to influence snakes and rats to live together in the same room without harming each other. Seven miles south of the city, there was a Vihāra (monastery) called Mahāvihāra (Great Monastery), where three thousand monks resided. There was a virtuous Śrāmaṇa (ascetic) among them, whose precepts were pure and clean, and the people of the country suspected that he was an Arhat (enlightened being). When he was dying, the king came to visit him and, according to the Dharma, gathered the monks and asked: 'Has this Bhikṣu (monk) attained enlightenment?' The monks truthfully replied: 'He is an Arhat.' After he passed away, the king, according to the scriptures and precepts, buried him with the funeral rites of an Arhat about four or five miles east of the monastery. A large pile of good firewood, about three Zhang (丈, a unit of length) in length and width, and the same in height, was prepared. Near the top, sandalwood (candana), agarwood (aguru), and other fragrant woods were placed. Steps were made on all four sides. Clean and beautiful white felt was spread on top, and colorful silk was used for decoration all around. A large funerary bed was made on top, similar to the 輲車 (chuan che, a type of funeral vehicle) here, but without the decorations of dragons and fish. At the time of cremation (Dahana), the king and the people of the country, the fourfold assembly (monks, nuns, laymen, and laywomen), gathered together and made offerings of flowers and incense. From the funerary bed to the burial site, the king personally made offerings of flowers and incense. After the offerings were completed, the funerary bed was placed on the colorful silk, and ghee (clarified butter) was poured all over it, and then it was set on fire. When the fire was burning, everyone was filled with reverence and took off their upper garments and ceremonial umbrellas, throwing them into the fire from afar to help with the cremation. After the cremation, the bones were collected to build a Stūpa (pagoda). The king was a devout believer in the Buddha's teachings and wanted to build a new monastery for the monks. First, he held a grand assembly, offering food and alms to the monks. Then, he selected a pair of excellent oxen, decorated their horns with gold and silver treasures, and made a beautiful golden plow. The king personally plowed the four sides, and then allocated the fields and residences to the people, recording it with iron certificates. From then on, it was passed down from generation to generation, and no one dared to abolish or change it.
Continued Records of Diverse Matters
The Origin of the Śākya
In the twenty-first year of the Qin Dynasty, twelve metal statues were cast. The origin of Śākyamuni Buddha was when Huo Qubing (a general) attacked the Xiongnu king, and obtained their golden statue used for worshiping heaven. Emperor Wu of the Han Dynasty considered it a deity and displayed it in the Ganquan Palace. In the first year of the Huangchu era of the Wei Dynasty, the bronze statues of Chang'an were moved, but they were too heavy to transport. Some said that the golden statues were weeping, so they were left south of Ba City. Someone saw Ji Zixun and the elders stroking the bronze statues together, saying.
正見鑄此時計爾日已近五百年矣。董卓毀其九為錢。苻堅毀其二為錢。其一。百姓推置陜北河中。或云翁仲頭髻常出。晉軍至。髻不復出。
野客叢談
佛入中國
傅奕韓退之皆言。佛自後漢明帝時。始入中國。此蓋論其顯然者。不知佛法之入中國。其來久矣。觀魏略西戎傳曰。昔漢哀元壽元年。博士景慮。受大月氏王使伊存口傳浮屠經。又觀劉向列仙序曰。得仙者百四十六人。其七十四人。已在佛經。則知漢成哀間。已有佛經矣。觀漢武故事。昆邪王殺休屠王。以其眾降。得金人之神。上置之甘泉宮。金人皆長丈餘。其祭不用牛羊。惟燒香禮拜。上使依其國俗。又元狩三年。穿昆明池。底得黑灰。帝問東方朔。朔曰。可問西域道人。知是劫灰。又知佛法自武帝時已入中國矣。今人惟知佛法入中國。自明帝始。不知自武帝始也。薛正已記。仲尼師老聃。老聃師竺干。審是則佛入中國。又不止於武帝。
墨池浪語
佛法入中國
佛法入中國。不始於漢明帝。列子西方有聖人。老子師竺干可證。蓋周穆王時。文殊目連來化穆王。即列子所謂化人也。化人示穆王云。高四臺是迦葉佛說法處。因造三會道場。至秦穆公時。扶風獲一石佛。穆公不識。棄馬坊中。公疾令由余往視之。曰此真
佛神也。公取像澡浴。安清凈處。像遂放光。公宰牲祭之。神擎棄遠處。由余又曰。臣聞佛清凈。所有供養。燒香而已。公遂欲造佛像。由余于高四臺南村。得一老人姓王名安。年百八十。自云曾於三會道場。見人造之。臣老無力。村北有兄弟四人。曾於道場內。為諸匠執作。今請共造成一銅像。相好圓備。公悅大賞賚之。彼人于土臺上。造重閣。高三百尺。時人號為高四臺。其人姓高。兄弟四人同立故也。故名高四。然則秦穆公時。佛法已入中國矣。
(古今圖書整合)釋教部匯考卷第七(終)
【現代漢語翻譯】 現代漢語譯本： 佛陀是神。秦穆公取來佛像沐浴，安放在清凈之處。佛像於是放出光芒。秦穆公宰殺牲畜祭祀它，神卻將祭品拋棄到遠處。由余又說：『我聽說佛是清凈的，所有供養，只需燒香罷了。』秦穆公於是想要建造佛像。由余在高四臺南邊的村子裡，找到一位老人，姓王名安，年紀一百八十歲，自稱曾經在三會道場，見過人們建造佛像。他說：『我老了沒有力氣，村子北邊有兄弟四人，曾經在道場內，為各位工匠做助手。現在請他們共同造成一尊銅像，相好圓滿具備。』秦穆公非常高興，大大地賞賜了他們。那些人在土臺上，建造重閣，高達三百尺，當時人們號稱為高四臺。因為那人姓高，兄弟四人一同建立的緣故。所以名叫高四。如此說來，秦穆公時期，佛法已經傳入中國了。
（《古今圖書整合》釋教部匯考卷第七（終））
【English Translation】 English version: Buddha is a deity. Duke Mu of Qin took a Buddha image, bathed it, and placed it in a clean place. The image then emitted light. Duke Mu of Qin slaughtered livestock to sacrifice to it, but the deity discarded the offerings far away. You Yu then said, 'I have heard that the Buddha is pure, and all offerings require only burning incense.' Duke Mu of Qin then wanted to build a Buddha image. You Yu, in the village south of Gaositai (High Four Terraces), found an old man named Wang An, aged one hundred and eighty years, who claimed to have seen people building Buddha images at the Sanhui Daocheng (Three Assemblies Dharma Place). He said, 'I am old and have no strength, but there are four brothers north of the village who used to assist the craftsmen in the Dharma place. Now, please have them jointly create a bronze statue, with all the auspicious marks complete.' Duke Mu of Qin was very pleased and greatly rewarded them. Those people built a multi-storied pavilion on the earthen platform, three hundred feet high, which people at the time called Gaositai (High Four Terraces). It was named Gaosi (High Four) because the man's surname was Gao, and the four brothers built it together. Thus, during the time of Duke Mu of Qin, Buddhism had already entered China.
(From the 'Gujin Tushu Jicheng' (Complete Collection of Illustrations and Writings from Ancient to Modern Times), Buddhist Section, Compilation and Research, Volume 7 (End))